T24n1452_根本說一切有部尼陀那目得迦
大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
No. 1452
根本說一切有部尼陀那捲第一
大唐三藏法師義凈奉 制譯
大門總攝頌曰：
初明受近圓， 次分亡人物， 圓壇並戶鉤， 菩薩像五門。
別門初總攝頌曰：
近圓知日數， 界別不入地， 界邊五眾居， 不截皮生肉。
第一子攝頌曰：
近圓男女狀， 非近圓為師， 難等十無師， 莫授我七歲。
爾時薄伽梵在室羅伐城逝多林給孤獨園。具壽鄔波離來詣佛所，禮雙足已在一面坐，合掌恭敬白佛言：「世尊！若苾芻與他受近圓時，彼若根轉，得名善受不？」佛言：「是受近圓，應可移向苾芻尼處。」
「複次世尊！若苾芻與他男子受近圓時，而此男子作女人音聲、女人意樂及形狀法式，此人得名為受近圓不？」佛言：「鄔波離！是受近圓，諸苾芻得越法罪。」
「若苾芻尼與他女人受近圓時，而此女人作男子音聲、男子意樂及形狀法式，此人得名受近圓不？」佛言：「是受近圓，諸苾芻尼得越法罪。」
「若以不受近圓人為親教師，此人得名受近圓不？」佛言：「是受近圓，諸苾芻得越法罪。」
「若人
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
No. 1452
根本說一切有部尼陀那捲第一
大唐三藏法師義凈奉 旨譯
大門總攝頌曰：
初明受近圓， 次分亡人物， 圓壇並戶鉤， 菩薩像五門。
別門初總攝頌曰：
近圓知日數， 界別不入地， 界邊五眾居， 不截皮生肉。
第一子攝頌曰：
近圓男女狀， 非近圓為師， 難等十無師， 莫授我七歲。
爾時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。具壽鄔波離（Upāli）來詣佛所，禮雙足已在一面坐，合掌恭敬白佛言：『世尊！若苾芻（bhikṣu，比丘）與他受近圓（upasampadā，受具足戒）時，彼若根轉，得名善受不？』佛言：『是受近圓，應可移向苾芻尼（bhikṣuṇī，比丘尼）處。』
『複次，世尊！若苾芻與他男子受近圓時，而此男子作女人音聲、女人意樂及形狀法式，此人得名為受近圓不？』佛言：『鄔波離！是受近圓，諸苾芻得越法罪。』
『若苾芻尼與他女人受近圓時，而此女人作男子音聲、男子意樂及形狀法式，此人得名受近圓不？』佛言：『是受近圓，諸苾芻尼得越法罪。』
『若以不受近圓人為親教師，此人得名受近圓不？』佛言：『是受近圓，諸苾芻得越法罪。』
『若人
【English Translation】 English version T24 No. 1452 Mūlasarvāstivāda-vinaya-nidāna-mātṛkā
No. 1452
Mūlasarvāstivāda-vinaya-nidāna, Volume 1
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
Summary Verse for the Main Section:
First, explain upasampadā, then divide deceased persons, Circular altar and door hook, Bodhisattva image with five doors.
Initial Summary Verse for the Separate Section:
Know the number of days for upasampadā, boundaries separate, not entering the ground, Five assemblies reside at the edge of the boundary, not cutting skin to produce flesh.
Summary Verse for the First Subsection:
Appearance of male and female for upasampadā, one who has not received upasampadā as a teacher, Difficulties, etc., ten without a teacher, do not ordain me at seven years old.
At that time, the Bhagavan (世尊) was in Śrāvastī (室羅伐城) in the Jetavana-anāthapindika-ārāma (逝多林給孤獨園). The Venerable Upāli (鄔波離) came to the Buddha's place, bowed at his feet, sat to one side, and, with palms joined respectfully, said to the Buddha: 'Bhagavan, if a bhikṣu (苾芻, monk) gives upasampadā (近圓, full ordination) to another, and that person's gender changes, is it considered a valid ordination?' The Buddha said: 'It is upasampadā, and should be transferred to the bhikṣuṇī (苾芻尼, nun) order.'
'Furthermore, Bhagavan, if a bhikṣu gives upasampadā to a man, but this man acts with the voice, inclinations, and mannerisms of a woman, is this person considered to have received upasampadā?' The Buddha said: 'Upāli, it is upasampadā, and the bhikṣus incur a transgression.'
'If a bhikṣuṇī gives upasampadā to a woman, but this woman acts with the voice, inclinations, and mannerisms of a man, is this person considered to have received upasampadā?' The Buddha said: 'It is upasampadā, and the bhikṣuṇīs incur a transgression.'
'If a person who has not received upasampadā is taken as the preceptor, is this person considered to have received upasampadā?' The Buddha said: 'It is upasampadā, and the bhikṣus incur a transgression.'
'If a person
身有難事，自言我有，諸苾芻為受近圓，此人得名受近圓不？」佛言：「不名受近圓，諸苾芻得越法罪。」
「若人身無難事，自言我有，諸苾芻為受近圓，此人得名受近圓不？」佛言：「是受近圓，諸苾芻得越法罪。」
「若人實有難事，自言我無諸難，苾芻為受近圓，此人得名受近圓不？」佛言：「不名受近圓，諸苾芻無犯。」
「若人實無難事，復自言無，諸苾芻為受近圓，此人得名受近圓不？」佛言：「此名善受。」
「若苾芻與出家者未受十戒而受近圓，此人得名受近圓不？」佛言：「是受，諸苾芻得越法罪。」
「若人受近圓時，親教師不現前，諸苾芻為受近圓，此人得名受近圓不？」佛言：「是受近圓，諸苾芻得越法罪。」
「若人受近圓時，作如是語：『莫授我近圓。』諸苾芻為受，此人得名受近圓不？」佛言：「非受近圓，諸苾芻得越法罪。」
「如世尊說：『若人年滿七歲能驅烏鳥，應與出家。』者，大德！若有童子年始六歲，于僧食廚能驅烏鳥，此人應與出家不？」佛言：「許滿七歲，此不應與。」「若滿七歲不能驅烏，與出家不？」佛言：「不應，許能驅烏故。」
第二子攝頌曰：
日數每應知、 告白夜須減、 六日十八日、
【現代漢語翻譯】 現代漢語譯本 『如果一個人身有殘疾，卻謊稱自己沒有，比丘（Bhikkhu，佛教僧侶）們為他授近圓戒（Upasampada，佛教中的高級出家儀式），這個人算是受了近圓戒嗎？』佛說：『不算受了近圓戒，比丘們犯了越法罪。』 『如果一個人身無殘疾，卻謊稱自己有，比丘們為他授近圓戒，這個人算是受了近圓戒嗎？』佛說：『算是受了近圓戒，比丘們犯了越法罪。』 『如果一個人確實有殘疾，卻謊稱自己沒有殘疾，比丘們為他授近圓戒，這個人算是受了近圓戒嗎？』佛說：『不算受了近圓戒，比丘們沒有犯戒。』 『如果一個人確實沒有殘疾，也如實說自己沒有，比丘們為他授近圓戒，這個人算是受了近圓戒嗎？』佛說：『這算是善受。』 『如果比丘為尚未受過十戒（Dasasila，沙彌應守的十條戒律）的出家人授近圓戒，這個人算是受了近圓戒嗎？』佛說：『算是受了，比丘們犯了越法罪。』 『如果一個人受近圓戒時，親教師（Upajjhaya，戒師）沒有在場，比丘們為他授近圓戒，這個人算是受了近圓戒嗎？』佛說：『算是受了近圓戒，比丘們犯了越法罪。』 『如果一個人受近圓戒時，說：『不要給我授近圓戒。』比丘們還是為他授戒，這個人算是受了近圓戒嗎？』佛說：『不算受了近圓戒，比丘們犯了越法罪。』 『如世尊（Bhagavan，佛的尊稱）所說：『如果一個人年滿七歲能驅趕烏鴉，就應該允許他出家。』那麼，大德（Bhadanta，對僧侶的尊稱）！如果有個童子年僅六歲，能在僧眾的廚房裡驅趕烏鴉，這個人應該允許他出家嗎？』佛說：『允許的是滿七歲，這個人不應該允許。』『如果滿七歲卻不能驅趕烏鴉，允許他出家嗎？』佛說：『不應該，因為允許的是能驅趕烏鴉的。』 第二子攝頌說： 日數每應知、 告白夜須減、 六日十八日、
【English Translation】 English version 『If a person has difficulties but claims they do not, and the Bhikkhus (Buddhist monks) administer Upasampada (higher ordination) to them, is this person considered to have received Upasampada?』 The Buddha said, 『They are not considered to have received Upasampada, and the Bhikkhus commit an offense against the Dharma.』 『If a person has no difficulties but claims they do, and the Bhikkhus administer Upasampada to them, is this person considered to have received Upasampada?』 The Buddha said, 『They are considered to have received Upasampada, and the Bhikkhus commit an offense against the Dharma.』 『If a person actually has difficulties but claims they have none, and the Bhikkhus administer Upasampada to them, is this person considered to have received Upasampada?』 The Buddha said, 『They are not considered to have received Upasampada, and the Bhikkhus commit no offense.』 『If a person actually has no difficulties and truthfully says they have none, and the Bhikkhus administer Upasampada to them, is this person considered to have received Upasampada?』 The Buddha said, 『This is considered a good reception.』 『If a Bhikkhu administers Upasampada to a renunciant who has not yet received the ten precepts (Dasasila, the ten precepts for novices), is this person considered to have received Upasampada?』 The Buddha said, 『They are considered to have received it, and the Bhikkhus commit an offense against the Dharma.』 『If a person is receiving Upasampada and the Preceptor (Upajjhaya, ordination teacher) is not present, and the Bhikkhus administer Upasampada to them, is this person considered to have received Upasampada?』 The Buddha said, 『They are considered to have received Upasampada, and the Bhikkhus commit an offense against the Dharma.』 『If a person, while receiving Upasampada, says, 『Do not administer Upasampada to me,』 and the Bhikkhus still administer it, is this person considered to have received Upasampada?』 The Buddha said, 『They have not received Upasampada, and the Bhikkhus commit an offense against the Dharma.』 『As the Bhagavan (Buddha's title) said, 『If a person is seven years old and can drive away crows, they should be allowed to renounce.』 Then, Venerable (Bhadanta, a respectful term for monks)! If a child is only six years old but can drive away crows in the monastic kitchen, should this person be allowed to renounce?』 The Buddha said, 『What is permitted is seven years old; this person should not be allowed.』 『If they are seven years old but cannot drive away crows, should they be allowed to renounce?』 The Buddha said, 『They should not, because what is permitted is being able to drive away crows.』 The summary verse of the second son says: Days should always be known, Announcement nights must be reduced, Six days, eighteen days,
說戒不應頻。
爾時佛在室羅伐城，有婆羅門居士等至苾芻所問言：「阿離耶！今是何日？」答言：「不知。」諸人告曰：「聖者！外道之類于諸日數及以星曆悉皆善識，仁等亦應知日數星曆。云何不解而為出家？」遂默不答。諸苾芻以緣白佛，佛言：「我今聽諸苾芻知日數星曆。」時諸苾芻悉皆學數星曆及以演算法，便生擾亂廢修善業，佛言：「應令一人學數。」雖聞佛教，不知誰當合數？佛言：「應令眾首上座數之。」是時上座忘失其數，使知事人亦不能憶，佛言：「可作泥珠、或作竹籌，滿十五枚，每日移一。」如此作時被風吹亂，佛言：「應取十五枚竹片，可長四五指，一頭穿孔以繩貫之，掛壁要處，每日移一。」時彼舉眾皆共移籌，佛言：「上座及知事者應移。」時有婆羅門居士至苾芻所問言：「聖者！今是何日？」彼便報曰：「仁今可問上座及知事人。」諸人告曰：「仁等亦有計番當直知日人耶？」時諸苾芻默然無答。以緣白佛，佛言：「應可作白普告眾人。」時諸苾芻隨處告白，佛言：「不應隨處作白，然于眾集，在上座前而為秉白：『大眾應知：今是月一日。』」諸俗聞說復云：「仁等豈可不說半月黑白分耶？」答言：「不作。」苾芻白佛，佛言：「當稱黑白月分。應如是說：若於晡后大眾
【現代漢語翻譯】 現代漢語譯本 不應頻繁地說戒。
當時，佛陀在室羅伐城（Śrāvastī，古印度城市）時，有一些婆羅門（Brahmin，印度教祭司）居士來到比丘（bhiksu，佛教僧侶）處問道：『阿離耶（Arya，聖者）！今天是什麼日子？』比丘回答說：『不知道。』那些人責備說：『聖者！外道（非佛教徒）之類的人對各種日子以及星象曆法都非常熟悉，你們也應該知道日子和星象曆法。為什麼不瞭解這些而出家呢？』比丘們沉默不語。這些比丘將此事稟告佛陀，佛陀說：『我現在允許比丘們學習日子和星象曆法。』當時，比丘們都學習數字、星象曆法以及演算法，於是產生了擾亂，荒廢了修行善業。佛陀說：『應該讓一個人學習數字。』雖然聽聞了佛陀的教誨，但不知道誰應當負責計算。佛陀說：『應該讓僧團的首座（上座）來計算。』當時，上座忘記了數字，讓知事者（負責僧團事務的人）也無法記住。佛陀說：『可以製作泥珠，或者製作竹籌，滿十五枚，每天移動一枚。』這樣做的時候，被風吹亂了。佛陀說：『應該取十五枚竹片，可以長四五指，一頭穿孔用繩子串起來，掛在墻壁要緊的地方，每天移動一枚。』當時，整個僧團都一起移動竹籌。佛陀說：『上座和知事者應該移動。』當時，有婆羅門居士來到比丘處問道：『聖者！今天是什麼日子？』比丘便回答說：『您可以去問上座和知事者。』那些人責備說：『你們也有負責輪流當值知道日子的人嗎？』當時，比丘們沉默不語，沒有回答。他們將此事稟告佛陀，佛陀說：『應該發佈公告告知眾人。』當時，比丘們隨處發佈公告。佛陀說：『不應該隨處發佈公告，而應該在僧團集會時，在上座面前稟告：『大眾應該知道：今天是某月一日。』』一些在家信徒聽了之後又說：『你們難道不應該說半月的黑白（指陰曆的上半月和下半月）嗎？』比丘回答說：『不作說明。』比丘將此事稟告佛陀，佛陀說：『應當說明黑白月分。應該這樣說：如果在傍晚之後，大眾……』
【English Translation】 English version One should not frequently recite the precepts.
At that time, the Buddha was in Śrāvastī (an ancient Indian city). Some Brahmin (Hindu priests) householders came to the bhiksus (Buddhist monks) and asked: 'Arya (noble one)! What day is it today?' The bhiksus replied: 'We do not know.' Those people reproached them, saying: 'Venerable ones! Those of other (non-Buddhist) religions are skilled in all kinds of dates and astronomical calendars. You should also know the dates and astronomical calendars. Why are you ignorant of these things after having renounced the world?' The bhiksus remained silent and did not answer. The bhiksus reported this matter to the Buddha, and the Buddha said: 'I now allow the bhiksus to learn dates and astronomical calendars.' At that time, all the bhiksus learned numbers, astronomical calendars, and arithmetic, which caused disturbances and neglected the cultivation of good deeds. The Buddha said: 'One person should be assigned to learn numbers.' Although they heard the Buddha's teachings, they did not know who should be responsible for the calculations. The Buddha said: 'The sangha's leader (the senior monk) should calculate it.' At that time, the senior monk forgot the numbers, and the person in charge of affairs (the one responsible for sangha affairs) could not remember either. The Buddha said: 'You can make mud beads or bamboo tallies, fifteen in total, and move one each day.' When they did this, they were blown away by the wind. The Buddha said: 'You should take fifteen bamboo pieces, about four or five fingers long, pierce a hole in one end, string them together with a rope, and hang them in an important place on the wall, moving one each day.' At that time, the entire sangha moved the tallies together. The Buddha said: 'The senior monk and the person in charge of affairs should move them.' At that time, a Brahmin householder came to the bhiksus and asked: 'Venerable ones! What day is it today?' The bhiksus then replied: 'You can ask the senior monk and the person in charge of affairs.' Those people reproached them, saying: 'Do you also have someone assigned to be on duty to know the date?' At that time, the bhiksus remained silent and did not answer. They reported this matter to the Buddha, and the Buddha said: 'You should make a public announcement to inform everyone.' At that time, the bhiksus made announcements everywhere. The Buddha said: 'You should not make announcements everywhere, but rather when the sangha gathers, you should announce before the senior monk: 'The sangha should know: Today is the first day of the month.'' Some lay followers, after hearing this, said: 'Should you not also say the dark and white halves of the month (referring to the waxing and waning halves of the lunar month)?' The bhiksus replied: 'We do not make such announcements.' The bhiksus reported this matter to the Buddha, and the Buddha said: 'You should state the dark and white halves of the month. You should say it like this: If after dusk, the sangha...'
集時，令一苾芻于上座前合掌而立，一心恭敬作如是白：『大德僧伽聽！今是黑月一日，仁等應為造寺施主及護寺天神，並舊住天神各誦經中清凈妙頌。』」時諸苾芻雖復日日告白，不稱造寺施主名字，佛言：「當稱造寺施主名字，亦應稱說明日設食施主名字，令彼施主所愿隨意福善彌增。若更有餘施主皆同此說，及余天眾八部之類，師僧父母皆悉稱名，普及一切眾生，皆令福利增長。」時諸苾芻聞是語已，即皆各說清凈伽他曰：
「所為佈施者， 必獲其義利； 若為樂故施， 后必得安樂。 菩薩之福報， 無盡若虛空； 施獲如是果， 增長無休息。」
時有施主，請諸苾芻當設供養，苾芻知已不為宣告施主名及以住處，佛言：「應預宣告施主名字云：『施主某甲，明日當爲大眾設食，住在某處！』」復有婆羅門居士，至苾芻處問言：「聖者！今是何日？」答言：「是十五日。」彼復問曰：「時人皆云十四日，如何仁等言十五耶？豈可苾芻不為減夜？」答言：「不作。」時諸苾芻以緣白佛，佛言：「應為減夜。」時諸苾芻頻於半月而為減夜，俗人問言：「聖者！今是何日？」答：「是十四。」彼言：「聖者！時人皆云十五日，如何仁等頻於半月而為減夜？」時諸苾芻以緣白佛，佛言：「
【現代漢語翻譯】 現代漢語譯本：集會時，讓一位比丘（Bhikkhu，佛教僧侶）在上座（寺院中資歷較高的僧侶）前合掌站立，以專注恭敬的心情這樣稟告：『尊敬的僧團請聽！今天是黑月的第一天，各位應該爲了建造寺廟的施主以及護寺的天神，還有原先居住在此地的天神，誦讀經文中的清凈美妙的偈頌。』」當時，各位比丘即使每天都這樣稟告，卻不稱念建造寺廟的施主的名字。佛陀說：「應當稱念建造寺廟的施主的名字，也應當稱說明天設齋供養的施主的名字，使那些施主的願望能夠實現，福德善業更加增長。如果還有其他的施主，都同樣這樣稱念，以及其餘的天眾八部等等，師父、僧侶、父母都全部稱念名字，普及到一切眾生，使他們都能夠增長福利。」當時，各位比丘聽了這些話后，就各自說了清凈的偈頌： 『凡是行佈施的人，必定獲得其中的利益；如果爲了快樂的緣故而佈施，以後必定得到安樂。菩薩的福報，無邊無際如同虛空；佈施獲得這樣的果報，增長而沒有止息。』 當時，有施主邀請各位比丘前去接受供養，比丘們知道后，卻沒有宣告施主的名字以及住處。佛陀說：『應該預先宣告施主的名字，說：『施主某某，明天將為大眾設齋供養，住在某處！』』」又有一位婆羅門（Brahman，古印度僧侶階層）居士，來到比丘處問道：「聖者！今天是哪一天？」回答說：「是十五日。」那人又問：「現在人們都說是十四日，為什麼你們說是十五日呢？難道比丘不進行減夜（在陰曆月末減少一天）嗎？」回答說：「不作。」當時，各位比丘將此事稟告佛陀，佛陀說：「應該進行減夜。」當時，各位比丘頻繁地在半個月進行減夜，世俗之人問道：「聖者！今天是哪一天？」回答說：「是十四日。」那人說：「聖者！現在人們都說是十五日，為什麼你們頻繁地在半個月進行減夜呢？」當時，各位比丘將此事稟告佛陀，佛陀說：「
【English Translation】 English version: At the assembly, let one Bhikkhu (Buddhist monk) stand before the senior monk (the most senior monk in the monastery) with palms joined together, and with a focused and respectful mind, announce thus: 'Venerable Sangha (Buddhist monastic community), listen! Today is the first day of the dark month. You should recite the pure and wonderful verses from the scriptures for the patrons who built the temple, the guardian deities of the temple, and the deities who originally resided here.' At that time, although the Bhikkhus announced this every day, they did not mention the names of the patrons who built the temple. The Buddha said, 'You should mention the names of the patrons who built the temple, and you should also mention the names of the patrons who will provide food offerings tomorrow, so that the wishes of those patrons can be fulfilled and their merits and good deeds can increase. If there are other patrons, mention them in the same way, as well as the various celestial beings, the eight classes of beings, teachers, monks, and parents, all by name, extending to all sentient beings, so that their benefits may increase.' At that time, after hearing these words, the Bhikkhus each recited pure verses: 'Those who give alms will surely obtain the benefits thereof; if they give for the sake of happiness, they will surely obtain happiness in the future. The blessings of a Bodhisattva (one who seeks enlightenment) are boundless like the void; giving obtains such a result, increasing without ceasing.' At that time, there was a patron who invited the Bhikkhus to receive offerings. The Bhikkhus knew this but did not announce the name and residence of the patron. The Buddha said, 'You should announce the name of the patron in advance, saying: 'Patron so-and-so will provide food offerings for the assembly tomorrow, residing at such-and-such place!''" Furthermore, a Brahman (ancient Indian priestly class) householder came to the Bhikkhus and asked, 'Venerable ones! What day is today?' They replied, 'It is the fifteenth day.' He further asked, 'Now people say it is the fourteenth day, why do you say it is the fifteenth day? Do the Bhikkhus not observe the reduction of the night (reducing a day at the end of the lunar month)?' They replied, 'We do not.' At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said, 'You should observe the reduction of the night.' At that time, the Bhikkhus frequently observed the reduction of the night in the middle of the month. Laypeople asked, 'Venerable ones! What day is today?' They replied, 'It is the fourteenth day.' The people said, 'Venerable ones! Now people say it is the fifteenth day, why do you frequently observe the reduction of the night in the middle of the month?' At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said,
汝等不應頻於半月而減其夜。然須計時過月半已應為減夜(謂從正月十六日至二月十五日為一月。從二月十六日至月盡，即是月半，令減一夜為其小月，余皆仿此，為東西不同故)，如是一歲總有六日是十四日，有六日是十五日為長凈事。」時有婆羅門居士來問苾芻曰：「聖者！今是何月？」答言：「今是室羅末拏月(當五月十六日已去至六月十五日)。」彼復問言：「聖者！諸人咸云阿沙荼月(從四月十六日至五月十五日)，仁等乃雲室羅末拏月，豈可仁等不為閏月耶？」答言：「不為。」人皆共笑。時諸苾芻以緣白佛，佛言：「應為閏月。」時諸苾芻于每年中恒為閏月，俗人來問：「聖者！今是何月？」答言：「是阿沙荼月。」彼復問言：「聖者！諸人咸云：『今是室羅末拏月。』仁等乃云：『是阿沙荼月。』豈可仁等於每年中為閏月耶？」答言：「如是。」同前譏笑。苾芻以緣白佛，佛言：「不應于年年中而作閏月，應至六歲方為閏月(即是五六當三十月。此謂古法，與今不同)。」時有國王，至二年半便為一閏，苾芻不隨，人共嫌恥。佛言：「苾芻應隨王法為其閏月，若星道行參差者，亦應隨其星道而數用之。是故汝等應可識知日月星分與俗同行，令諸外道來求過者不得其便。」
「大德！頗有苾芻住
【現代漢語翻譯】 現代漢語譯本 你們不應該經常在半個月的時候就減少夜晚的時間。但是，必須計算時間，過了月中的一半就應該減少夜晚的時間（意思是說從正月十六日到二月十五日算作一個月。從二月十六日到月末，就是月中的一半，要減少一夜的時間，作為小月，其餘的都照此辦理，因為東西方曆法不同）。像這樣，一年總共有六天是十四日，有六天是十五日，用來進行長凈儀式。』當時有一位婆羅門居士來問比丘說：『聖者！現在是幾月？』回答說：『現在是室羅末拏月（Sravana，相當於五月十六日之後到六月十五日）。』那人又問：『聖者！大家都說是阿沙荼月（Asadha，從四月十六日到五月十五日），你們卻說是室羅末拏月，難道你們不做閏月嗎？』回答說：『不做。』人們都一起嘲笑。當時各位比丘把這件事稟告佛陀，佛陀說：『應該做閏月。』當時各位比丘每年都做閏月，世俗的人來問：『聖者！現在是幾月？』回答說：『是阿沙荼月。』那人又問：『聖者！大家都說：『現在是室羅末拏月。』你們卻說：『是阿沙荼月。』難道你們每年都做閏月嗎？』回答說：『是的。』和之前一樣被譏笑。比丘把這件事稟告佛陀，佛陀說：『不應該在每一年都做閏月，應該到六年才做一次閏月（也就是五年六個月當三十個月。這是古代的歷法，和現在不同）。』當時有一位國王，每兩年半就設定一個閏月，比丘們不跟隨，人們一起嫌棄恥笑。佛陀說：『比丘們應該遵循國王的歷法來設定閏月，如果星象執行有差異，也應該按照星象的執行來計算使用。所以你們應該瞭解日、月、星辰的執行規律，與世俗保持一致，讓那些外道來找茬的人找不到機會。』 『大德！有沒有比丘住在……』
【English Translation】 English version You should not frequently shorten the nights at the half-month mark. However, you must calculate the time, and after the midpoint of the month has passed, you should shorten the night (meaning from the sixteenth day of the first month to the fifteenth day of the second month is considered one month. From the sixteenth day of the second month to the end of the month, which is the half-month, one night should be shortened, considering it a 'small month,' and the rest should be done accordingly, because the calendars of the East and West are different). In this way, there are a total of six days in a year that are the fourteenth day, and six days that are the fifteenth day, used for the long purification ceremony.』 At that time, a Brahmin householder came to ask the Bhikshus (monks) and said, 『Venerable ones! What month is it now?』 They replied, 『It is now Sravana (approximately from the sixteenth day of the fifth month to the fifteenth day of the sixth month).』 He further asked, 『Venerable ones! Everyone says it is Asadha (from the sixteenth day of the fourth month to the fifteenth day of the fifth month), but you say it is Sravana. Do you not intercalate a leap month?』 They replied, 『We do not.』 People all laughed together. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 『A leap month should be intercalated.』 At that time, the Bhikshus intercalated a leap month every year. Laypeople came to ask, 『Venerable ones! What month is it now?』 They replied, 『It is Asadha.』 The people further asked, 『Venerable ones! Everyone says, 『It is now Sravana.』 But you say, 『It is Asadha.』 Do you intercalate a leap month every year?』 They replied, 『Yes, we do.』 They were ridiculed as before. The Bhikshus reported this matter to the Buddha, and the Buddha said, 『A leap month should not be made every year; it should be made once every six years (that is, five years and six months, or thirty months. This is the ancient calendar, which is different from the present one).』 At that time, there was a king who intercalated a leap month every two and a half years. The Bhikshus did not follow, and people together despised and ridiculed them. The Buddha said, 『The Bhikshus should follow the king's calendar to intercalate a leap month. If the movements of the stars are different, they should also be calculated and used according to the movements of the stars. Therefore, you should understand the movements of the sun, moon, and stars, and be consistent with the laity, so that those who seek fault from outside cannot find an opportunity.』 『Venerable Sirs! Is there any Bhikshu dwelling in...』
處令授學人得說戒不？」佛言：「不得。」
第三子攝頌曰：
界別不告凈， 亦不為羯磨， 乘空不持欲， 解前方結后。
爾時佛在室羅伐城，具壽鄔波離請世尊曰：「住界內人得向界外者告清凈不？」佛言：「不得。」「住界外人得向界內者告清凈不？」佛言：「不得。」「住界內人得為界外者作羯磨不？」佛言：「不得。」「住界外人得為界內者作羯磨不？」佛言：「不得。」「若有乘空持欲去，時成持欲不？」佛言：「不成，應更取欲。」「若不解前界得結后界不？」佛言：「不得，應以白四解前然後方結。」
第四子攝頌曰：
不入界舍界， 樹界有世尊， 不越及可越， 羯磨者身死。
具壽鄔波離請世尊曰：「頗得以界入余界不？」佛言：「不得。」「有幾種界不相涉入？」佛言：「謂小壇場及現停水處，並苾芻、苾芻尼界，此皆不入。」「若先結界，有幾種舍法？」佛言：「有五：一謂大眾悉皆歸俗，二謂大眾同時轉根，三謂大眾決心捨去，四謂大眾俱時命過，五謂秉白四羯磨解。」「得以一樹為二界標不？」佛言：「各取一邊得為三界標，或為四界標，量知分齊皆得成就。」
爾時世尊在迦尸國人間遊行，遇到一處遂便微笑。世尊常法，若
【現代漢語翻譯】 現代漢語譯本： 『允許讓受過訓練的人講戒律嗎？』佛說：『不允許。』
第三個子攝頌說： 『不宣告邊界的差別和清凈，也不進行羯磨（karma），乘空飛行不持有同意，解開前面的邊界后才可結後面的。』
當時，佛陀在室羅伐城（Śrāvastī），具壽鄔波離（Upāli）請問世尊：『住在邊界內的人可以向邊界外的人宣告清凈嗎？』佛說：『不可以。』『住在邊界外的人可以向邊界內的人宣告清凈嗎？』佛說：『不可以。』『住在邊界內的人可以為邊界外的人作羯磨嗎？』佛說：『不可以。』『住在邊界外的人可以為邊界內的人作羯磨嗎？』佛說：『不可以。』『如果有人乘空飛行持有同意離開，這時還算持有同意嗎？』佛說：『不算，應該重新取得同意。』『如果不解開前面的邊界，可以結後面的邊界嗎？』佛說：『不可以，應該用白四羯磨解開前面的邊界，然後才能結後面的。』
第四個子攝頌說： 『不進入邊界，捨棄邊界，樹的邊界有世尊，不超越以及可超越，作羯磨的人身死。』
具壽鄔波離請問世尊：『可以用一個邊界進入另一個邊界嗎？』佛說：『不可以。』『有幾種邊界不互相涉入？』佛說：『所謂小壇場以及現有停水之處，以及比丘（bhikṣu）、比丘尼（bhikṣuṇī）的邊界，這些都不互相進入。』『如果先結了界，有幾種捨棄的方法？』佛說：『有五種：一是大眾全部還俗，二是大眾同時轉變性別，三是大眾決心捨棄，四是大眾同時命終，五是用白四羯磨解開。』『可以用一棵樹作為兩個邊界的標誌嗎？』佛說：『各取一邊可以作為三個邊界的標誌，或者作為四個邊界的標誌，測量知道分界都可以成就。』
當時，世尊在迦尸國（Kāśī）人間游化，遇到一處就微笑。世尊通常的做法，如果
【English Translation】 English version: 『Is it permissible for a trained person to recite the precepts?』 The Buddha said, 『It is not.』
The third subsidiary summary states: 『Without announcing the distinction and purity of the boundary, nor performing karma, flying in the air without holding consent, one may only establish a subsequent boundary after dissolving the preceding one.』
At that time, the Buddha was in Śrāvastī. The Venerable Upāli asked the World Honored One: 『Can a person residing within a boundary announce purity to those outside the boundary?』 The Buddha said, 『No.』 『Can a person residing outside a boundary announce purity to those inside the boundary?』 The Buddha said, 『No.』 『Can a person residing within a boundary perform karma for those outside the boundary?』 The Buddha said, 『No.』 『Can a person residing outside a boundary perform karma for those inside the boundary?』 The Buddha said, 『No.』 『If someone flies through the air holding consent and departs, is it still considered holding consent?』 The Buddha said, 『No, one should obtain consent again.』 『If one does not dissolve the preceding boundary, can one establish a subsequent boundary?』 The Buddha said, 『No, one should dissolve the preceding boundary with a white four-karma procedure before establishing the subsequent one.』
The fourth subsidiary summary states: 『Not entering a boundary, abandoning a boundary, the boundary of a tree has the World Honored One, not transgressing and being able to transgress, the one performing karma dies.』
The Venerable Upāli asked the World Honored One: 『Is it permissible to enter one boundary with another boundary?』 The Buddha said, 『No.』 『How many types of boundaries do not intermingle?』 The Buddha said, 『Namely, a small altar and a place where water is currently standing, as well as the boundaries of bhikṣus and bhikṣuṇīs, these do not enter each other.』 『If a boundary is established first, how many methods are there for abandoning it?』 The Buddha said, 『There are five: one is that the entire assembly returns to lay life, two is that the entire assembly simultaneously changes gender, three is that the entire assembly resolves to abandon it, four is that the entire assembly simultaneously passes away, and five is to dissolve it with a white four-karma procedure.』 『Is it permissible to use one tree as a marker for two boundaries?』 The Buddha said, 『Taking each side can serve as a marker for three boundaries, or as a marker for four boundaries, measuring and knowing the divisions can all be accomplished.』
At that time, the World Honored One was wandering among humans in the country of Kāśī. Upon encountering a certain place, he smiled. The usual practice of the World Honored One, if
微笑時，即于口中，出五種色：青、黃、赤、白及以紅光，或時下照、或覆上升。其光下者，至等活地獄、黑繩地獄、眾合地獄、號叫地獄、大號叫地獄、燒然地獄、大燒然地獄、無間地獄、皰形地獄、連皰地獄、阿吒吒地獄、阿呵呵地獄、阿呼呼地獄、青蓮花地獄、紅蓮花地獄、大紅蓮花地獄。如是等處，若受炎熱皆得清涼，居處寒冰便獲溫暖。彼諸有情各得安樂，皆作是語：「我與汝等，為從此死生余處耶？」爾時世尊令彼有情生信心故，復現余相。彼見相已咸作是語：「我等不於此死而生余處，然我必由希有大人威神力故，令我身心現處安樂。」既生敬信，能滅地獄所有諸苦，於人天處受勝妙身，當爲法器得見真理。其光上升者，從四大王眾天，至三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天、梵輔天、大梵天、少光天、無量光天、極光凈天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天，乃至色究竟天，於此光中演說苦空無常無我等法，並說二伽他曰：
「汝當求出離， 于佛教勤修， 降伏生死軍， 如象摧草舍。 於此法律中， 常為不放逸， 能竭煩惱海， 當盡苦邊際。」
時彼光明遍照三千大千世界已，還至佛
【現代漢語翻譯】 現代漢語譯本：微笑時，從佛的口中，會發出五種顏色的光芒：青色、黃色、紅色、白色以及紅光，這些光芒有時向下照射，有時向上升騰。光芒向下照射時，到達等活地獄（Sañjīva，眾合地獄），黑繩地獄（Kālasūtra，黑線地獄），眾合地獄（Saṃghāta，壓迫地獄），號叫地獄（Raurava，哭號地獄），大號叫地獄（Mahāraurava，大哭號地獄），燒熱地獄（Tapana，熱地獄），大燒熱地獄（Pratāpana，大熱地獄），無間地獄（Avīci，無間斷地獄），皰形地獄（Arbuda，皰地獄），連皰地獄（Nirarbuda，皰裂地獄），阿吒吒地獄（Aṭaṭa，寒冷地獄），阿呵呵地獄（Hahava，寒冷地獄），阿呼呼地獄（Huhuva，寒冷地獄），青蓮花地獄（Utpala，青蓮花地獄），紅蓮花地獄（Padma，蓮花地獄），大紅蓮花地獄（Mahāpadma，大蓮花地獄）。在這些地方，遭受炎熱之苦的有情眾生都能感受到清涼，身處寒冰之中的有情眾生則感到溫暖。他們都感到安樂，並說道：『我們和你們，難道是從這裡死去而轉生到其他地方了嗎？』這時，世尊爲了讓這些有情眾生生起信心，又示現了其他的瑞相。他們看到這些瑞相后，都說道：『我們不是從這裡死去而轉生到其他地方，而是因為希有的大人物的威神之力，才讓我們身心感到如此安樂。』他們因此生起了敬信之心，能夠滅除地獄中的所有痛苦，在人天善道中獲得殊勝美妙的身體，成為堪受佛法的法器，得見真理。光芒向上升騰時，從四大王眾天（Cāturmahārājika，四大天王所居之天）開始，到達三十三天（Trāyastriṃśa，帝釋天），夜摩天（Yāma，時分天），睹史多天（Tuṣita，知足天），樂變化天（Nirmāṇarati，樂化天），他化自在天（Paranirmita-vaśavartin，他化自在天），梵眾天（Brahma-pāriṣadya，梵眾天），梵輔天（Brahma-purohita，梵輔天），大梵天（Mahābrahman，大梵天），少光天（Parīttābha，少光天），無量光天（Apramāṇābha，無量光天），極光凈天（Ābhāsvara，光音天），少凈天（Parīttaśubha，少凈天），無量凈天（Apramāṇaśubha，無量凈天），遍凈天（Śubhakṛtsna，遍凈天），無雲天（Anabhraka，無雲天），福生天（Puṇyaprasava，福生天），廣果天（Bṛhatphala，廣果天），無煩天（Avṛha，無煩天），無熱天（Atapa，無熱天），善現天（Sudṛśa，善現天），善見天（Sudarśana，善見天），乃至色究竟天（Akaniṣṭha，色界頂天）。在這光明之中，佛陀演說苦、空、無常、無我等佛法，並說了兩首伽陀（Gāthā，偈頌）： 『你們應當尋求出離，于佛教法中勤奮修行，降伏生死大軍，如大象摧毀草屋。 在此佛法之中，常不放逸，能竭盡煩惱之海，當能窮盡痛苦的邊際。』 這時，那光明遍照三千大千世界之後，又回到佛陀那裡。
【English Translation】 English version: When smiling, from the Buddha's mouth, five kinds of colors emanate: blue, yellow, red, white, and crimson light, sometimes shining downwards, sometimes rising upwards. When the light shines downwards, it reaches the Sañjīva hell (Sañjīva, Hell of Reviving), the Kālasūtra hell (Kālasūtra, Hell of Black Threads), the Saṃghāta hell (Saṃghāta, Hell of Crushing), the Raurava hell (Raurava, Hell of Screaming), the Mahāraurava hell (Mahāraurava, Great Hell of Screaming), the Tapana hell (Tapana, Hell of Burning), the Pratāpana hell (Pratāpana, Great Hell of Burning), the Avīci hell (Avīci, Hell of Incessant Suffering), the Arbuda hell (Arbuda, Hell of Blisters), the Nirarbuda hell (Nirarbuda, Hell of Burst Blisters), the Aṭaṭa hell (Aṭaṭa, Cold Hell), the Hahava hell (Hahava, Cold Hell), the Huhuva hell (Huhuva, Cold Hell), the Utpala hell (Utpala, Blue Lotus Hell), the Padma hell (Padma, Lotus Hell), and the Mahāpadma hell (Mahāpadma, Great Lotus Hell). In these places, beings suffering from heat experience coolness, and those dwelling in ice find warmth. All these beings find comfort and say, 'Have we and you died here and been reborn elsewhere?' At that time, the World-Honored One, to inspire faith in those beings, manifested further signs. Seeing these signs, they all said, 'We have not died here and been reborn elsewhere, but it is through the majestic power of a rare great being that we experience such comfort in body and mind.' Having generated reverence and faith, they are able to extinguish all the sufferings of hell, receive excellent and wonderful bodies in the realms of humans and gods, and become vessels of the Dharma, able to see the truth. When the light rises upwards, from the Cāturmahārājika heaven (Cāturmahārājika, Heaven of the Four Great Kings), it reaches the Trāyastriṃśa heaven (Trāyastriṃśa, Heaven of the Thirty-three), the Yāma heaven (Yāma, Heaven of Time), the Tuṣita heaven (Tuṣita, Heaven of Contentment), the Nirmāṇarati heaven (Nirmāṇarati, Heaven of Enjoying Transformation), the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, Heaven of Controlling Others' Creations), the Brahma-pāriṣadya heaven (Brahma-pāriṣadya, Heaven of Brahma's Assembly), the Brahma-purohita heaven (Brahma-purohita, Heaven of Brahma's Ministers), the Mahābrahman heaven (Mahābrahman, Great Brahma Heaven), the Parīttābha heaven (Parīttābha, Heaven of Limited Light), the Apramāṇābha heaven (Apramāṇābha, Heaven of Immeasurable Light), the Ābhāsvara heaven (Ābhāsvara, Heaven of Radiant Light), the Parīttaśubha heaven (Parīttaśubha, Heaven of Limited Purity), the Apramāṇaśubha heaven (Apramāṇaśubha, Heaven of Immeasurable Purity), the Śubhakṛtsna heaven (Śubhakṛtsna, Heaven of Universal Purity), the Anabhraka heaven (Anabhraka, Heaven Without Clouds), the Puṇyaprasava heaven (Puṇyaprasava, Heaven of Merit-born), the Bṛhatphala heaven (Bṛhatphala, Heaven of Great Reward), the Avṛha heaven (Avṛha, Heaven of No Trouble), the Atapa heaven (Atapa, Heaven of No Heat), the Sudṛśa heaven (Sudṛśa, Heaven of Good Appearance), the Sudarśana heaven (Sudarśana, Heaven of Clear Vision), and even to the Akaniṣṭha heaven (Akaniṣṭha, Heaven of the Highest Form). Within this light, the Buddha expounds the Dharma of suffering, emptiness, impermanence, and non-self, and speaks two Gāthās (Gāthā, Verses): 『You should seek liberation, diligently cultivate in the Buddha's teachings, subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma, always be diligent and not lax, able to exhaust the ocean of afflictions, you will reach the end of suffering.』 Then, that light, having illuminated the three thousand great thousand worlds, returned to the Buddha.
所。若佛世尊說過去事，光從背入。若說未來事，光從胸入。若說地獄事，光從足下入。若說傍生事，光從足跟入。若說餓鬼事，光從足指入。若說人事，光從膝入。若說力輪王事，光從左手掌入。若說轉輪王事，光從右手掌入。若說天事，光從臍入。若說聲聞事，光從口入。若說獨覺事，光從眉間入。若說阿耨多羅三藐三菩提事，光從頂入。是時光明繞佛三匝從頂而入。時具壽阿難陀合掌恭敬而白佛言：「世尊！如來、應、正等覺熙怡微笑，非無因緣。」即說伽他而請佛曰：
「口出種種妙光明， 流滿大千非一相； 周遍十方諸剎土， 如日光照盡虛空。 佛是眾生最勝因， 能除憍慢及憂戚； 無緣不啟于金口， 微笑當必演希奇。 安詳審諦牟尼尊， 樂欲聞者能為說； 如師子王發大吼， 愿為我等決疑心。 如大海內妙山王， 若無因緣不搖動； 自在慈悲現微笑， 為渴仰者說因緣。」
爾時世尊告阿難陀曰：「如是，如是。阿難陀！非無因緣，如來、應、正等覺輒現微笑。阿難陀！此地方所，乃是過去迦攝波佛為聲聞眾說法之處。」時阿難陀聞是語已，疾疾取七條衣疊為四重，白佛言：「世尊！我已敷座，愿佛知時可於斯坐，冀令此地有二正覺受用之處，謂
【現代漢語翻譯】 現代漢語譯本： 世尊如果講述過去的事情，光芒就從背後進入。如果講述未來的事情，光芒就從胸前進入。如果講述地獄的事情，光芒就從腳下進入。如果講述畜生道的事情，光芒就從腳跟進入。如果講述餓鬼道的事情，光芒就從腳趾進入。如果講述人間的事情，光芒就從膝蓋進入。如果講述力輪王（cakravarti，擁有力量之輪的國王）的事情，光芒就從左手掌進入。如果講述轉輪王（cakravarti，擁有統治之輪的國王）的事情，光芒就從右手掌進入。如果講述天道的事情，光芒就從肚臍進入。如果講述聲聞（śrāvaka，聽聞佛法而證悟的弟子）的事情，光芒就從口中進入。如果講述獨覺（pratyekabuddha，獨自證悟的覺者）的事情，光芒就從眉間進入。如果講述阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的事情，光芒就從頭頂進入。這時，光明圍繞佛三圈，從頭頂進入。當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一）合掌恭敬地對佛說：『世尊！如來、應、正等覺（tathāgata arhat samyak-saṃbuddha，佛的稱號，意為如實而來者、應供、正等覺者）歡喜微笑，一定有其因緣。』 於是，阿難陀以偈頌的形式請問佛陀： 『口中發出種種美妙的光明， 流遍大千世界，呈現出不同的景象； 周遍十方各個剎土， 如同陽光照耀整個虛空。 佛陀是眾生最殊勝的因緣， 能夠去除人們的驕慢和憂愁； 沒有因緣，佛陀不會輕易開啟金口， 這次微笑必定會演說稀有奇特的事情。 安詳審諦的牟尼尊（muni，聖者）， 我們樂於聽聞您所要講述的內容； 如同獅子王發出巨大的吼聲， 希望您能為我們決斷心中的疑惑。 如同大海中的妙高山王（Sumeru，須彌山）， 如果沒有因緣，不會輕易搖動； 自在慈悲的佛陀展現微笑， 請為渴望聽聞者講述其中的因緣。』 這時，世尊告訴阿難陀說：『是的，是的。阿難陀！如來、應、正等覺展現微笑，並非沒有因緣。阿難陀！這個地方，是過去迦攝波佛（Kāśyapa Buddha，過去七佛之一）為聲聞眾說法的地方。』當時，阿難陀聽到這些話后，迅速取來七條袈裟疊成四層，對佛說：『世尊！我已經鋪設好座位，希望佛陀知道時機已到，可以坐在這裡，希望這塊地方能有兩位正覺者受用，也就是』
【English Translation】 English version: If the World-Honored One speaks of past events, light enters from the back. If speaking of future events, light enters from the chest. If speaking of the affairs of hell, light enters from beneath the feet. If speaking of the affairs of animals, light enters from the heels. If speaking of the affairs of hungry ghosts, light enters from the toes. If speaking of human affairs, light enters from the knees. If speaking of the affairs of a force-wielding wheel-turning king (cakravarti, a king who possesses a wheel of power), light enters from the left palm. If speaking of the affairs of a wheel-turning king (cakravarti, a king who rules with a wheel), light enters from the right palm. If speaking of heavenly affairs, light enters from the navel. If speaking of the affairs of a 'śrāvaka' (śrāvaka, a disciple who attains enlightenment by hearing the Dharma), light enters from the mouth. If speaking of the affairs of a 'pratyekabuddha' (pratyekabuddha, a solitary enlightened one), light enters from between the eyebrows. If speaking of the affairs of 'anuttarā-samyak-saṃbodhi' (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), light enters from the crown of the head. At that time, the light circled the Buddha three times and entered from the crown of the head. Then, the Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha) joined his palms respectfully and said to the Buddha: 'World-Honored One! The Tathāgata, Arhat, Samyak-saṃbuddha (tathāgata arhat samyak-saṃbuddha, titles of the Buddha, meaning the Thus-Come One, worthy of offerings, perfectly enlightened) smiles with joy; there must be a cause and condition.' Then, Ānanda spoke in verse to request the Buddha: 'From your mouth emanate various wonderful lights, Flowing throughout the great thousand worlds in diverse forms; Pervading all lands in the ten directions, Like the sunlight illuminating all of space. The Buddha is the most excellent cause for sentient beings, Able to remove arrogance, pride and sorrow; Without a reason, you do not open your golden mouth, This smile must reveal something rare and wonderful. Peaceful and discerning Muni (muni, a sage), Those who desire to hear are able to listen to what you say; Like a lion king roaring mightily, May you resolve the doubts in our hearts. Like the wonderful Mount Sumeru (Sumeru, the central world-mountain) in the great ocean, It does not shake without a cause; The self-mastered and compassionate one shows a smile, For those who thirst, please explain the cause and condition.' At that time, the World-Honored One said to Ānanda: 'So it is, so it is. Ānanda! The Tathāgata, Arhat, Samyak-saṃbuddha does not show a smile without a cause. Ānanda! This place is where the past Kāśyapa Buddha (Kāśyapa Buddha, one of the past seven Buddhas) taught the Dharma to the assembly of 'śrāvakas'.' At that time, Ānanda, having heard these words, quickly took seven strips of clothing and folded them into four layers, and said to the Buddha: 'World-Honored One! I have already prepared a seat; may the Buddha know the time and be seated here, hoping that this place may be used by two perfectly enlightened ones, namely'
迦攝波佛及今世尊。」佛告阿難陀曰：「善哉，善哉！我雖不說汝自知時。」爾時世尊即便就座，復告阿難陀曰：「此地方所，是迦攝波佛所住之寺、此是經行處、此是廊宇門屋洗足之處、此是凈廚地、此是浴室處，汝等應知。」
是時鄔波離白佛言：「世尊！如佛所說，凈不凈地者，不知齊何名凈不凈？」佛言：「乃至正法住世，有凈不凈。正法若滅，悉皆不凈。」「世尊！齊何名正法住世？云何名滅？」佛告鄔波離：「乃至有秉羯磨，有如說行者，是則名為正法住世。若不秉羯磨，無如說行，是則名為正法滅壞。」
復白佛言：「若無上大師在於界外，苾芻得秉羯磨不？」佛言：「不得。」「若大師在於界內，餘人得秉羯磨不？」佛言：「得。」「又得以世尊足僧數不？」佛言：「不得，佛寶僧寶體差別故。」「于不可越界得越過不？」佛言：「不得。」「大德！不知有幾不可越界？」佛言：「有其五種：謂苾芻界、苾芻尼界、小壇場、現停水處、二界中間。」「大德！若有深塹及以河澗，不可越界，頗得越不？」佛言：「若常有橋樑，越之非咎。」「如其橋樑破壞，得齊幾時名不失界？」佛言：「得齊七夜。此據有心修理，無心修理隨破即失。」「若有苾芻正結界時，秉羯磨者忽然命過，得成結不
【現代漢語翻譯】 現代漢語譯本：'迦攝波佛（Kashyapa Buddha，過去七佛之一）以及現在的世尊（Sakyamuni Buddha，釋迦牟尼佛）。'佛陀告訴阿難陀（Ananda，佛陀的十大弟子之一）說：'好啊，好啊！我即使不說，你也自然知道。'當時，世尊就坐，又告訴阿難陀說：'這個地方，是迦攝波佛所居住的寺廟，這是他經行的地方，這是廊宇門屋和洗腳的地方，這是乾淨的廚房用地，這是浴室的地方，你們應當知道。' 當時，鄔波離（Upali，佛陀的十大弟子之一，持戒第一）問佛陀說：'世尊！如您所說，有清凈和不清凈的土地，不知道到什麼程度才算清凈或不清凈？'佛陀說：'乃至正法住世的時候，有清凈和不清凈。正法如果滅亡，就全部不清凈了。' '世尊！到什麼程度才算正法住世？怎樣才算滅亡呢？'佛陀告訴鄔波離：'乃至有秉持羯磨（Karma，佛教儀式）的人，有如教奉行的人，這就叫做正法住世。如果沒有秉持羯磨的人，沒有如教奉行的人，這就叫做正法滅壞。' 又問佛陀說：'如果無上大師在結界（Sima，佛教術語，指寺院的邊界）之外，比丘（Bhiksu，佛教出家男眾）可以秉持羯磨嗎？'佛陀說：'不可以。' '如果大師在結界之內，其他人可以秉持羯磨嗎？'佛陀說：'可以。' '又可以用世尊的足數來湊僧數嗎？'佛陀說：'不可以，因為佛寶和僧寶的體性有差別。' '對於不可超越的界限，可以越過嗎？'佛陀說：'不可以。' '大德！不知道有幾種不可超越的界限？'佛陀說：'有五種：就是比丘界、比丘尼（Bhiksuni，佛教出家女眾）界、小壇場、現停水處、兩個界限的中間。' '大德！如果有深溝或河澗，是不可超越的界限，可以越過嗎？'佛陀說：'如果經常有橋樑，越過就沒有過失。' '如果橋樑破壞了，到什麼時候才算不失去界限？'佛陀說：'可以到七個夜晚。這是指有心修理的情況，如果無心修理，橋樑一破壞就立刻失去界限。' '如果有比丘正在結界的時候，秉持羯磨的人忽然去世，結界能成功嗎？'
【English Translation】 English version: 'Kashyapa Buddha (one of the past seven Buddhas) and the present World Honored One (Sakyamuni Buddha).' The Buddha said to Ananda (one of the Buddha's ten great disciples): 'Good, good! Even if I don't say it, you will naturally know.' At that time, the World Honored One immediately took his seat and again said to Ananda: 'This place is the temple where Kashyapa Buddha lived, this is where he walked, this is the corridor, gate, house, and place for washing feet, this is the clean kitchen area, this is the bathroom area, you should know.' At that time, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said to the Buddha: 'World Honored One! As you said, there are clean and unclean lands, I don't know to what extent is considered clean or unclean?' The Buddha said: 'Even when the Proper Dharma abides in the world, there is clean and unclean. If the Proper Dharma perishes, then all is unclean.' 'World Honored One! To what extent is it considered that the Proper Dharma abides in the world? How is it considered to have perished?' The Buddha told Upali: 'Even if there are those who uphold Karma (Buddhist rituals), and those who practice as taught, this is called the Proper Dharma abiding in the world. If there are no people who uphold Karma, and no people who practice as taught, this is called the Proper Dharma perishing.' Again he asked the Buddha: 'If the supreme master is outside the Sima (Buddhist term, referring to the boundary of a monastery), can a Bhiksu (Buddhist monk) uphold Karma?' The Buddha said: 'No.' 'If the master is within the Sima, can others uphold Karma?' The Buddha said: 'Yes.' 'Also, can the number of the World Honored One's feet be used to make up the number of the Sangha?' The Buddha said: 'No, because the nature of the Buddha Jewel and the Sangha Jewel are different.' 'For an insurmountable boundary, can it be crossed?' The Buddha said: 'No.' 'Great Virtue! I don't know how many kinds of insurmountable boundaries there are?' The Buddha said: 'There are five kinds: namely, the Bhiksu boundary, the Bhiksuni (Buddhist nun) boundary, the small altar, the place where water is currently stopped, and the middle of the two boundaries.' 'Great Virtue! If there is a deep trench or river, which is an insurmountable boundary, can it be crossed?' The Buddha said: 'If there is always a bridge, crossing it is not a fault.' 'If the bridge is broken, until when is it considered not to have lost the boundary?' The Buddha said: 'It can be up to seven nights. This refers to the situation where there is an intention to repair it; if there is no intention to repair it, the boundary is lost immediately upon the bridge's destruction.' 'If a Bhiksu is in the process of establishing a boundary, and the person upholding Karma suddenly passes away, will the establishment of the boundary be successful?'
？」佛言：「若知標相，所作羯磨已秉多分，此雖命過得成結界。若未知標相，所秉羯磨未過多分，此時命終，不成結界。」「若苾芻尼結界，成不？」「準此應知。」
第五子攝頌曰：
地墻等秉事、 結界無與欲， 但於一處坐， 得為四羯磨。
緣在室羅伐城。具壽鄔波離請世尊曰：「在地居人，共地居者遙秉羯磨，得成秉不？」佛言：「不成，與欲得成。」「大德！在地之人與墻頭者共秉羯磨，得成秉不？」佛言：「不成。」「大德！在地之人與樹上者共秉羯磨，得成秉不？」佛言：「不成。」「大德！在地之人與居空者共秉羯磨，得成秉不？」佛言：「不成。應知以樹墻空為頭，各有四句亦如是。」「如世尊說：『有百一羯磨』，幾合與欲？幾不合與欲？」佛言：「唯除結界，余並與欲。」「大德！若以神變幻術而作標相，得為標不？」佛言：「不得，神力幻術非實有故。」「或以日月星宿為標相者，得成標不？」佛言：「不得，日月星宿非定住故。」「若以水波浪，得成標不？」佛言：「不得，由其波浪疾移轉故。」「若苾芻為他持欲凈乘空而去，此得名為持欲凈不？」佛言：「不成，應更取欲。」「若有苾芻秉一羯磨，於四住處並得成不？」佛言：「得。如其四界，各有四人事
{ "translations": [ "現代漢語譯本", '佛說：『如果知道標相（nimitta，結界的標誌），所作的羯磨（kamma，僧團事務）已經進行過半，即使此時命終，也能完成結界。如果不知道標相，所進行的羯磨還未過半，此時命終，就不能完成結界。』', '『如果比丘尼（bhikkhuni，女性出家人）結界，能成功嗎？』', '『參照上述情況，應該可以知道。』', '', '第五子攝頌說：', '土地墻壁等秉持事務，結界無需徵求同意，', '只需坐於一處，就能進行四種羯磨。', '', '因緣發生在室羅伐城（Savatthi）。具壽鄔波離（Upali）請問世尊：『住在地上的人，與住在地上的人遙秉羯磨，能夠成功秉持嗎？』', '佛說：『不能成功，給予同意才能成功。』', '『大德！住在地上的人與住在墻頭上的人共同秉持羯磨，能夠成功秉持嗎？』', '佛說：『不能成功。』', '『大德！住在地上的人與住在樹上的人共同秉持羯磨，能夠成功秉持嗎？』', '佛說：『不能成功。』', '『大德！住在地上的人與住在空中居住的人共同秉持羯磨，能夠成功秉持嗎？』', '佛說：『不能成功。應該知道以樹、墻、空為首，各有四句也是如此。』', '『如世尊所說：『有一百零一種羯磨』，其中有多少種需要徵求同意？有多少種不需要徵求同意？』', '佛說：『除了結界，其餘都需要徵求同意。』', '『大德！如果用神通幻術來作為標相，可以作為標相嗎？』', '佛說：『不可以，因為神通幻術不是真實存在的。』', '『或者用日月星宿作為標相，可以成為標相嗎？』', '佛說：『不可以，因為日月星宿不是固定不動的。』', '『如果用水的波浪作為標相，可以成為標相嗎？』', '佛說：『不可以，因為波浪移動迅速。』', '『如果有比丘（bhikkhu，男性出家人）為他人持同意票，清凈地乘空而去，這個人可以被稱為持同意票者嗎？』', '佛說：『不可以，應該重新取得同意。』', '『如果有比丘秉持一種羯磨，在四個住處都能成功嗎？』', '佛說：『可以。如同四個結界，各有四種人事。』" ], "english_translations": [ "English version", 'The Buddha said, \'If the marker (nimitta, sign for boundary) is known, and the kamma (kamma, monastic business) performed is mostly completed, the boundary is established even if one dies at that moment. If the marker is not known, and the kamma performed is not mostly completed, the boundary is not established if one dies at that moment.\'', '\'If a bhikkhuni (bhikkhuni, female monastic) establishes a boundary, is it established?\'', '\'It should be known according to this.\'', '', 'The fifth section\'s summary verse says:', 'Land, walls, etc., uphold the matter, boundary establishment needs no consent,', 'Just sitting in one place, one can perform four kammas.', '', 'The circumstance occurred in Savatthi. The Venerable Upali asked the World-Honored One, \'Can those dwelling on the ground, remotely upholding kamma with those dwelling on the ground, successfully uphold it?\'', 'The Buddha said, \'It cannot be successful; giving consent makes it successful.\'', '\'Venerable Sir, can those dwelling on the ground, jointly upholding kamma with those dwelling on the wall, successfully uphold it?\'', 'The Buddha said, \'It cannot.\'', '\'Venerable Sir, can those dwelling on the ground, jointly upholding kamma with those dwelling on the tree, successfully uphold it?\'', 'The Buddha said, \'It cannot.\'', '\'Venerable Sir, can those dwelling on the ground, jointly upholding kamma with those dwelling in the air, successfully uphold it?\'', 'The Buddha said, \'It cannot. It should be known that starting with trees, walls, and the air, each has four statements like this.\'', '\'As the World-Honored One said, \'There are one hundred and one kammas,\' how many require consent? How many do not require consent?\'', 'The Buddha said, \'Except for boundary establishment, all others require consent.\'', '\'Venerable Sir, if a marker is made using magical powers, can it be a marker?\'', 'The Buddha said, \'It cannot, because magical powers are not real.\'', '\'Or if the sun, moon, and stars are used as markers, can they become markers?\'', 'The Buddha said, \'They cannot, because the sun, moon, and stars are not fixed.\'', '\'If water waves are used as markers, can they become markers?\'', 'The Buddha said, \'They cannot, because the waves move quickly.\'', '\'If a bhikkhu (bhikkhu, male monastic) carries consent for another, purely going through the air, can this person be called a consent-holder?\'', 'The Buddha said, \'It cannot; consent should be obtained again.\'', '\'If a bhikkhu upholds one kamma, can it be successful in four places?\'', 'The Buddha said, \'It can. Like the four boundaries, each has four personnel matters.\'" ] }
現前者，各于其處別置三人。時秉法者，或席、或床、或板、或薦，壓四界上而秉羯磨。以秉法者添彼四數，咸成作法。如是若於四界，有別事起，作七羯磨等，謂驅擯羯磨、今怖羯磨、折伏羯磨、求謝羯磨、不見罪羯磨、不如法悔羯磨、不捨惡見羯磨。若作此等羯磨之時，其秉法人，在彼四界角相近處，若以席板床薦總壓而坐，秉法皆成。」
第六子攝頌曰：
大界兩驛半， 下水上山巔， 異見明相過， 五眾受七日。
具壽鄔波離請世尊曰：「如世尊說：『應結大界』者，齊幾許來是大界量？」佛言：「大界者，齊兩逾膳那半，應可結之(言逾膳那者，當三十里，是此一驛，由旬者訛也。欲令易了故有言驛之處)。」「若過兩逾膳那半亦是界不？」佛言：「若過非界。」「向下齊何名為大界？」佛言：「齊至水來名為大界。」「兩逾膳那半外方至水者，此之剩處得名界不？」佛言：「不是。」「向上齊何名為大界？」佛言：「上至樹抄或齊墻頭，名為界分。」「大德！兩逾膳那半外方至抄頭，斯之剩處得名界不？」佛言：「不是。」「若上山巔，齊何名界？」佛言：「齊其水處。」「兩驛半外方至其水，亦名界不？」佛言：「不是。」「世尊！若於夏中僧伽破壞。時有苾芻故從法黨向非
【現代漢語翻譯】 現代漢語譯本：現在，（在每個小界內）各自在不同的地方安置三個人。當時主持羯磨（Karma，佛教儀式）的人，或坐在蓆子上、或坐在床上、或坐在木板上、或坐在草墊上，壓在四個小界的邊界上主持羯磨。以主持羯磨的人加入那四個小界的人數，全部都構成作法（儀式完成的條件）。像這樣，如果在四個小界內，有其他事情發生，就做七種羯磨等，即驅擯羯磨（驅逐出僧團的儀式）、今怖羯磨（使人恐懼的儀式）、折伏羯磨（降伏的儀式）、求謝羯磨（請求寬恕的儀式）、不見罪羯磨（不見罪行的儀式）、不如法悔羯磨（不如法的懺悔儀式）、不捨惡見羯磨（不捨棄錯誤見解的儀式）。如果做這些羯磨的時候，那些主持羯磨的人，在四個小界的角落附近，如果用蓆子、木板、床、草墊全部壓著而坐，主持羯磨就都算完成。」
第六子攝頌說：
大界兩驛半，下水上山巔，異見明相過，五眾受七日。
具壽鄔波離（Upali，佛陀的十大弟子之一，持戒第一）請問世尊說：『如世尊所說：『應該結大界』，那麼多少範圍才算大界的量？』佛說：『大界，達到兩逾膳那半（Yojana，古印度長度單位，此處指三十里）的範圍，就可以結界（建立結界）。』（說逾膳那，應當是三十里，這是此地的一驛，由旬是訛傳。爲了容易理解，所以說驛的地方）。『如果超過兩逾膳那半，也算是界嗎？』佛說：『如果超過就不是界。』『向下到什麼程度才算大界？』佛說：『到水為止，稱為大界。』『兩逾膳那半之外，到達水的地方，這多餘的地方可以稱為界嗎？』佛說：『不是。』『向上到什麼程度才算大界？』佛說：『向上到樹梢或者到墻頭，稱為界限。』『大德！兩逾膳那半之外，到達樹梢，這多餘的地方可以稱為界嗎？』佛說：『不是。』『如果上到山頂，到什麼程度算界？』佛說：『到有水的地方。』『兩驛半之外，到達有水的地方，也算界嗎？』佛說：『不是。』『世尊！如果在夏天僧團發生分裂，當時有比丘故意從法黨（支援正法的團體）走向非法
【English Translation】 English version: Now, in each of their respective places (within each small boundary), three people should be placed separately. At that time, those who preside over the Karma (Buddhist ritual), either sit on mats, beds, boards, or cushions, pressing on the boundaries of the four small boundaries to preside over the Karma. By adding those who preside over the Karma to the number of those four small boundaries, all constitute the completion of the procedure (conditions for the completion of the ritual). In this way, if other matters arise within the four small boundaries, then seven types of Karma, such as the expelling Karma (ritual of expelling from the Sangha), the frightening Karma (ritual of causing fear), the subduing Karma (ritual of subduing), the requesting forgiveness Karma (ritual of requesting forgiveness), the unseen offense Karma (ritual of unseen offense), the improper repentance Karma (ritual of improper repentance), and the not abandoning evil views Karma (ritual of not abandoning evil views), are performed. If these Karmas are performed, those who preside over the Karma, near the corners of those four boundaries, if they sit pressing down with mats, boards, beds, and cushions, the presiding over the Karma is all considered complete.'
The sixth son's summary verse says:
'Large boundary two and a half Yojanas, down to water, up to mountain peak, differing views, clear signs pass, five assemblies receive seven days.'
The Venerable Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the World Honored One: 'As the World Honored One said: 'A large boundary should be established,' how much range is considered the measure of a large boundary?' The Buddha said: 'A large boundary, reaching two and a half Yojanas (Yojana, an ancient Indian unit of length, here referring to thirty li), should be established (the saying Yojana should be thirty li, this is one post here, Yujun is a corruption. To make it easy to understand, therefore, there are places where it is said to be a post). 'If it exceeds two and a half Yojanas, is it also considered a boundary?' The Buddha said: 'If it exceeds, it is not a boundary.' 'Downward, to what extent is it considered a large boundary?' The Buddha said: 'Up to the water, it is called a large boundary.' 'Outside of two and a half Yojanas, reaching the water, can this extra place be called a boundary?' The Buddha said: 'It is not.' 'Upward, to what extent is it considered a large boundary?' The Buddha said: 'Upward to the treetop or to the top of the wall, it is called a boundary.' 'Great Virtue! Outside of two and a half Yojanas, reaching the treetop, can this extra place be called a boundary?' The Buddha said: 'It is not.' 'If going up to the mountain peak, to what extent is it considered a boundary?' The Buddha said: 'To the place where there is water.' 'Outside of two and a half posts, reaching the place where there is water, is it also considered a boundary?' The Buddha said: 'It is not.' 'World Honored One! If the Sangha splits during the summer, and at that time there is a Bhikshu intentionally going from the Dharma party (group supporting the correct Dharma) towards the illegal'
法黨，為是破夏？為非破耶？」佛言：「此之苾芻，樂其異見至惡黨處，經明相時，便即破夏。若不樂異見至惡黨處，雖過明相不名破夏。」「如世尊說：『若在夏中有緣須出，應受七日去。』者，不知何人應受？」佛言：「所謂五眾：苾芻、苾芻尼、正學女、求寂、求寂女。」「此於何處應受？」佛言：「可於界內隨意可向一苾芻前合掌而住，作如是語：『具壽存念！我苾芻某甲於此住處或前或后三月夏安居。我苾芻某甲，為僧伽事故，守持七日出界外，若無難緣還來此處，我於今夏在此安居。』如是三說。或有六日事來乃至一日，準七日應受，具如余處。」
第七子攝頌曰：
五眾坐安居， 親等請日去； 于經有疑問， 求解者應行。
具壽鄔波離請世尊曰：「如世尊說：『應夏安居』者，未知誰合安居？」佛言：「五眾合作：所謂苾芻、苾芻尼、正學女、求寂、求寂女。在於屏處對一苾芻，目前蹲踞作如是說：『具壽存念！今僧伽五月十六日作夏安居。我苾芻某甲亦於五月十六日作夏安居。我苾芻某甲，於此住處界內前三月夏安居，以某甲為施主、某甲為營事人、某甲為瞻病人，於此住處，乃至若有圮裂穿壞，當修補之。我於今夏在此安居。』第二、第三亦如是說，或前或后隨意應作
【現代漢語翻譯】 現代漢語譯本： 『法黨（Dharma faction），是因為破壞了夏安居（Vassa）嗎？還是因為不破壞夏安居呢？』佛說：『如果這個比丘（bhiksu）喜歡其它的異見，到了邪惡的黨派之處，經過了明相出現之時，便算是破壞了夏安居。如果不喜歡異見，不到邪惡的黨派之處，即使過了明相也不算破壞夏安居。』 『如世尊所說：如果在夏安居期間有因緣必須外出，應該接受七日假。』那麼，不知道什麼人應該接受七日假呢？』佛說：『所謂五眾（five assemblies）：比丘（bhiksu）、比丘尼（bhiksuni）、正學女（siksamana）、求寂男（sramanera）、求寂女（sramanerika）。』 『這些人應該在什麼地方接受七日假呢？』佛說：『可以在結界（sima）之內，隨意麵向一位比丘（bhiksu），合掌而住，這樣說：『具壽（ayusmat）請記住！我比丘（bhiksu）某甲，在此住處，或者提前或者延後，三個月夏安居。我比丘（bhiksu）某甲，爲了僧伽（samgha）的事務，守持七日，出結界（sima）之外，如果沒有困難的因緣，還會回到此處，我於今年夏天在此安居。』這樣說三遍。或者有六日的事情來，乃至一日的事情來，按照七日假來接受，詳細情況如同其他地方所說。』 第七子攝頌說： 五眾坐安居，親等請日去；于經有疑問，求解者應行。 具壽（ayusmat）鄔波離（Upali）請問世尊說：『如世尊所說：應該夏安居（Vassa）』，不知道誰適合安居呢？』佛說：『五眾（five assemblies）都適合安居：所謂比丘（bhiksu）、比丘尼（bhiksuni）、正學女（siksamana）、求寂男（sramanera）、求寂女（sramanerika）。在隱蔽的地方，面對一位比丘（bhiksu），目前蹲踞，這樣說：『具壽（ayusmat）請記住！現在僧伽（samgha）五月十六日作夏安居（Vassa）。我比丘（bhiksu）某甲也在五月十六日作夏安居（Vassa）。我比丘（bhiksu）某甲，在此住處結界（sima）之內，前三個月夏安居（Vassa），以某甲為施主（dana-pati）、某甲為營事人、某甲為瞻病人，在此住處，乃至如果有坍塌破裂損壞，應當修補它。我於今年夏天在此安居。』第二遍、第三遍也像這樣說，或者提前或者延後，隨意應該做。
【English Translation】 English version: 'Is it because of breaking Vassa (summer retreat) that one belongs to a Dharma faction, or is it because of not breaking it?' The Buddha said, 'If this bhiksu (monk) delights in other heterodox views and goes to an evil party, then he breaks Vassa when the light of dawn appears. If he does not delight in heterodox views and does not go to an evil party, he is not considered to have broken Vassa even if the light of dawn has passed.' 'As the World Honored One said, 'If there is a reason to leave during Vassa, one should take a seven-day leave.' I do not know who should take this leave?' The Buddha said, 'The so-called five assemblies (five groups): bhiksu (monk), bhiksuni (nun), siksamana (novice nun), sramanera (male novice), and sramanerika (female novice).' 'Where should they take this seven-day leave?' The Buddha said, 'Within the boundary (sima), they can face any bhiksu (monk), hold their palms together, and say: 'Venerable one (ayusmat), please remember! I, bhiksu (monk) so-and-so, will observe the three-month Vassa (summer retreat) here, either earlier or later. I, bhiksu (monk) so-and-so, for the sake of the sangha (community), will observe seven days outside the boundary (sima). If there is no difficult reason, I will return here, and I will observe Vassa here this summer.' Say this three times. Or if there is a matter that takes six days, or even one day, it should be taken as a seven-day leave, as described elsewhere.' The seventh section's summary verse says: The five assemblies sit in Vassa, relatives request to leave for days; if there are doubts about the sutras, those who seek solutions should go. The Venerable (ayusmat) Upali asked the World Honored One, 'As the World Honored One said, 'One should observe Vassa (summer retreat),' I do not know who is suitable to observe Vassa?' The Buddha said, 'The five assemblies (five groups) are all suitable to observe Vassa: bhiksu (monk), bhiksuni (nun), siksamana (novice nun), sramanera (male novice), and sramanerika (female novice). In a secluded place, facing a bhiksu (monk), squat down and say: 'Venerable one (ayusmat), please remember! Now the sangha (community) will observe Vassa (summer retreat) on the sixteenth day of the fifth month. I, bhiksu (monk) so-and-so, will also observe Vassa (summer retreat) on the sixteenth day of the fifth month. I, bhiksu (monk) so-and-so, will observe Vassa (summer retreat) for the first three months within the boundary (sima) of this dwelling place, with so-and-so as the dana-pati (patron), so-and-so as the manager, and so-and-so as the caretaker. In this dwelling place, even if there is collapse, breakage, or damage, I will repair it. I will observe Vassa here this summer.' Say the second and third times in the same way, either earlier or later, as appropriate.
應知。尼亦對尼，準苾芻作。其求寂應對苾芻，正學女、求寂女對尼應作。」「如世尊說：『苾芻坐夏之時，若有鄔波索迦等請喚之事，守持七日去。』者，若有外道及親族等請喚，亦得去不？」佛言：「此亦應去。」「若於三藏有疑須欲咨問，亦得去不？」佛言：「得去。」「若苾芻未得求得、未解求解、未證求證，及有疑心須往開決，為斯等事，亦得守持七日去不？」佛言：「皆得。若受一日二日等，準此應作。」
根本說一切有部尼陀那捲第一
大唐景龍四年歲次庚戌四月壬午朔十五日景申
三藏法師大德沙門義凈宣釋梵本並綴文正字
翻經沙門吐火羅大德達磨𥞊磨證梵義
翻經沙門中天竺國大德拔努證梵義
翻經沙門罽賓國大德達磨難陀證梵文
翻經沙門淄州大云寺大德慧沼證義
翻經沙門洛州崇光寺大德律師道琳證義
翻經沙門福壽寺主大德利明證義
翻經沙門渭州太平寺大德律師道恪證義
翻經沙門大薦福寺大德勝莊證義
翻經沙門相州禪河寺大德玄傘證義筆受
翻經沙門大薦福寺大德智積證義正字
翻經沙門德州大云寺主慧傘證義
翻經沙門西涼州白塔寺大德慧積讀梵本
翻經婆羅門右驍衛翊府
【現代漢語翻譯】 現代漢語譯本： 『應當知道，比丘尼對比丘尼，按照比丘的做法。想要成為沙彌尼的對比丘，以及正學女（Siksamana，準備受具足戒的女子）、沙彌尼對尼姑，也應當這樣做。』 『如果世尊說：『比丘在坐夏（Vassa，雨季安居）期間，如果有優婆塞（Upasaka，男居士）等人邀請，可以守持七日離開。』那麼，如果有外道或者親族等人邀請，也可以離開嗎？』佛說：『這也應該可以離開。』 『如果對於三藏（Tripitaka，佛教經典）有疑問需要請教，也可以離開嗎？』佛說：『可以離開。』 『如果比丘未得到想要得到的、未理解想要理解的、未證悟想要證悟的，以及有疑問需要前往開解，爲了這些事情，也可以守持七日離開嗎？』佛說：『都可以。如果接受一日、二日等，按照這個準則來做。』
根本說一切有部尼陀那捲第一
大唐景龍四年歲次庚戌四月壬午朔十五日景申
三藏法師大德沙門義凈宣釋梵本並綴文正字
翻經沙門吐火羅大德達磨𥞊磨證梵義
翻經沙門中天竺國大德拔努證梵義
翻經沙門罽賓國大德達磨難陀證梵文
翻經沙門淄州大云寺大德慧沼證義
翻經沙門洛州崇光寺大德律師道琳證義
翻經沙門福壽寺主大德利明證義
翻經沙門渭州太平寺大德律師道恪證義
翻經沙門大薦福寺大德勝莊證義
翻經沙門相州禪河寺大德玄傘證義筆受
翻經沙門大薦福寺大德智積證義正字
翻經沙門德州大云寺主慧傘證義
翻經沙門西涼州白塔寺大德慧積讀梵本
翻經婆羅門右驍衛翊府
【English Translation】 English version: 『It should be known that for a Bhiksuni (Buddhist nun) in relation to another Bhiksuni, it should be done according to the practice of a Bhiksu (Buddhist monk). For a Sramanerika (female novice) in relation to a Bhiksu, and for a Siksamana (a female trainee preparing for full ordination) and a Sramanerika in relation to a Bhiksuni, it should also be done in this way.』 『If the World Honored One said: 『When Bhiksus are observing the Vassa (rainy season retreat), if there is an invitation from Upasakas (male lay devotees) or others, they may leave for seven days.』 Then, if there is an invitation from non-Buddhists or relatives, is it also permissible to leave?』 The Buddha said: 『This is also permissible to leave.』 『If there are doubts about the Tripitaka (the Buddhist scriptures) that need to be consulted, is it also permissible to leave?』 The Buddha said: 『It is permissible to leave.』 『If a Bhiksu has not obtained what he seeks to obtain, has not understood what he seeks to understand, has not realized what he seeks to realize, and has doubts that need to be resolved, for these matters, is it also permissible to leave for seven days?』 The Buddha said: 『All are permissible. If accepting one day, two days, etc., it should be done according to this principle.』
Mūlasarvāstivāda-vinaya-nidāna, Volume 1
In the fourth year of the Jinglong era of the Great Tang Dynasty, the year being Gengxu, on the fifteenth day of the fourth month, Renwu, which was Jingshen
The Tripitaka Master, the virtuous Sramana Yijing, explained and annotated the Sanskrit text, and added phrases and corrected characters.
The Sutra-translating Sramana, the virtuous Dhammadharma from Tokhara, certified the Sanskrit meaning.
The Sutra-translating Sramana, the virtuous Banu from Central India, certified the Sanskrit meaning.
The Sutra-translating Sramana, the virtuous Dharmananda from Kasmir, certified the Sanskrit text.
The Sutra-translating Sramana, the virtuous Huizhao from Dayun Temple in Zizhou, certified the meaning.
The Sutra-translating Sramana, the virtuous Vinaya Master Daolin from Chongguang Temple in Luozhou, certified the meaning.
The Sutra-translating Sramana, the virtuous Liming, abbot of Fushou Temple, certified the meaning.
The Sutra-translating Sramana, the virtuous Vinaya Master Daoge from Taiping Temple in Weizhou, certified the meaning.
The Sutra-translating Sramana, the virtuous Shengzhuang from Jianfu Temple, certified the meaning.
The Sutra-translating Sramana, the virtuous Xuansan from Chanhe Temple in Xiangzhou, received the text and took notes.
The Sutra-translating Sramana, the virtuous Zhiji from Jianfu Temple, certified the meaning and corrected characters.
The Sutra-translating Sramana, the virtuous Huisan, abbot of Dayun Temple in Dezhou, certified the meaning.
The Sutra-translating Sramana, the virtuous Huiji from Baita Temple in Xiliangzhou, read the Sanskrit text.
The Sutra-translating Brahmin of the Right Xiao Wei Yi Fu
中郎將員外接宿衛臣李釋迦讀梵本
翻經婆羅門東天竺國左屯衛翊府中郎將員外接同正員臣翟金剛證義
翻經婆羅門東天竺國大首領臣伊金羅證梵本
翻經婆羅門左領軍衛中郎將迦濕彌羅國王子臣何順證義
翻經婆羅門東天竺國左領軍右執戟直中書省臣頗具讀梵本
翻經婆羅門龍播國大達官準五品臣李輸羅證譯
金紫光祿大夫守尚書左僕射同中書門下三品上柱國史舒國公臣韋臣源監譯
尚書右僕射同中書門下三品上柱國許國公臣蘇環監譯
特進行太子少師同中書門下三品上柱國宋國公臣唐休璟監譯
特進太子少保兼揚州大都督同中書門下三品監修國史上柱國彭國公臣韋溫監譯
特進同中書門下三品修文館大學士監修國史上柱國趙國公臣李嶠筆受兼潤色
特進侍中監修國史上柱國公臣韋安石監譯
侍中監修國史上柱國越國公臣紀處訥監譯光祿大夫行中書令修文館大學士監國史上柱國郢國公臣宗楚客監譯
中書令監修國史上柱國酂國公臣蕭至忠監譯
翻經學士銀青光祿大夫守兵部尚書門下三品修文館大學士上柱國逍遙公臣韋嗣立
翻經學士中散大夫守中書侍郎同中書門下三品著紫佩金魚修文館學士上柱國臣趙彥昭
【現代漢語翻譯】 現代漢語譯本： 中郎將員外接宿衛臣李釋迦讀梵本 翻經婆羅門東天竺國左屯衛翊府中郎將員外接同正員臣翟金剛證義 翻經婆羅門東天竺國大首領臣伊金羅證梵本 翻經婆羅門左領軍衛中郎將迦濕彌羅國（Kashmir）王子臣何順證義 翻經婆羅門東天竺國左領軍右執戟直中書省臣頗具讀梵本 翻經婆羅門龍播國大達官準五品臣李輸羅證譯 金紫光祿大夫守尚書左僕射同中書門下三品上柱國史舒國公臣韋臣源監譯 尚書右僕射同中書門下三品上柱國許國公臣蘇環監譯 特進行太子少師同中書門下三品上柱國宋國公臣唐休璟監譯 特進太子少保兼揚州大都督同中書門下三品監修國史上柱國彭國公臣韋溫監譯 特進同中書門下三品修文館大學士監修國史上柱國趙國公臣李嶠筆受兼潤色 特進侍中監修國史上柱國公臣韋安石監譯 侍中監修國史上柱國越國公臣紀處訥監譯光祿大夫行中書令修文館大學士監國史上柱國郢國公臣宗楚客監譯 中書令監修國史上柱國酂國公臣蕭至忠監譯 翻經學士銀青光祿大夫守兵部尚書門下三品修文館大學士上柱國逍遙公臣韋嗣立 翻經學士中散大夫守中書侍郎同中書門下三品著紫佩金魚修文館學士上柱國臣趙彥昭
【English Translation】 English version: Li Shijia, a courtier of the Imperial Guard of the Left, read the Sanskrit text. Zhai Jingang, a Brahmin translator from East India, serving as a Lieutenant General in the Left Tuntian Guard and concurrently holding the position of Associate Regular Member, verified the meaning. Yi Jinluo, a Brahmin translator and great leader from East India, verified the Sanskrit text. He Shun, a Brahmin translator and prince from Kashmir, serving as a Lieutenant General in the Left Leading Guard, verified the meaning. Po Ju, a Brahmin translator from East India, serving in the Left Leading Guard as a Right Halberdier directly under the Chancellery, read the Sanskrit text. Li Shuluo, a Brahmin translator and high-ranking official (equivalent to the fifth rank) from the Longbo Kingdom, verified the translation. Wei Chenyuan, Grand Master of Gold and Purple, acting as Junior Preceptor of the Left of the Department of State Affairs, concurrently holding the titles of Minister of the Central Secretariat and of the Chancellery, Duke of Shi of the State, and Pillar of the State, supervised the translation. Su Huan, Junior Preceptor of the Right of the Department of State Affairs, concurrently holding the titles of Minister of the Central Secretariat and of the Chancellery, Duke of Xu of the State, and Pillar of the State, supervised the translation. Tang Xiujing, Grand Tutor to the Heir Apparent with Special Rank, concurrently holding the titles of Minister of the Central Secretariat and of the Chancellery, Duke of Song of the State, and Pillar of the State, supervised the translation. Wei Wen, Junior Guardian to the Heir Apparent with Special Rank, concurrently serving as Grand Governor of Yangzhou, holding the titles of Minister of the Central Secretariat and of the Chancellery, Supervisor of National History, Duke of Peng of the State, and Pillar of the State, supervised the translation. Li Qiao, with Special Rank, concurrently holding the titles of Minister of the Central Secretariat and of the Chancellery, Academician of the Institute for the Advancement of Literature, Supervisor of National History, Duke of Zhao of the State, and Pillar of the State, took dictation and refined the text. Wei Anshi, Attendant in Ordinary Service with Special Rank, Supervisor of National History, Duke of the State, and Pillar of the State, supervised the translation. Ji Chune, Attendant in Ordinary Service, Supervisor of National History, Duke of Yue of the State, and Pillar of the State, supervised the translation. Zong Chuke, Grand Master of the Palace, acting as Director of the Chancellery, Academician of the Institute for the Advancement of Literature, Supervisor of National History, Duke of Ying of the State, and Pillar of the State, supervised the translation. Xiao Zhizhong, Director of the Chancellery, Supervisor of National History, Duke of Zan of the State, and Pillar of the State, supervised the translation. Wei Sili, Academician Translator, Silver Green Grand Master with Insignia, acting as Minister of the Ministry of War, Minister of the Central Secretariat, Academician of the Institute for the Advancement of Literature, Duke of Xiaoyao, and Pillar of the State. Zhao Yanzhao, Academician Translator, Grand Master of the Interior, acting as Vice Director of the Chancellery, Minister of the Central Secretariat, wearing purple robes and a golden fish badge, Academician of the Institute for the Advancement of Literature, and Pillar of the State.
翻經學士太中大夫守秘書監員外接同正員修國史修文館學士上柱國臣劉憲
翻經學士銀青光祿大夫行中書侍郎修文館學士兼修國史上柱國朝陽縣開國子臣岑義
翻經學士通議大夫守吏部侍郎修文館學士兼修國史上柱國臣崔湜
翻經學士朝議大夫守兵部侍郎兼修文館學士修國史上柱國臣張說
翻經學士太中大夫檢校兵部侍郎騎尉修文館學士安平縣開國子臣崔日用
翻經學士朝請大夫守中書舍人兼檢校吏部侍郎修文館學士經車都尉臣盧藏用
翻經學士銀青光祿大夫行禮部侍郎修文館學士修國史上柱國慈源縣開國子臣徐堅貞
翻經學士正議大夫行國子司業修文館學士上柱國臣郭山惲
翻經學士禮部郎中修文館直學士輕車都尉河東縣開國男臣薜稷
翻經學士正議大夫前蒲州刺史修文館學士上柱國高平縣開國子臣徐彥伯
翻經學士中大夫行中書舍人修文館學士上柱國臣李乂
翻經學士中書舍人修文館學士上柱國金鄉縣開國男韋元亙
翻經學士中大夫行中書舍人修文館學士上柱國臣馬懷素
翻經學士朝請大夫守給事中修文館學士上柱國臣李適
翻經學士中書舍人修文館學士上柱國臣蘇颋
翻經學士朝散大夫守著作郎修文館學士兼修
【現代漢語翻譯】 現代漢語譯本：
翻譯佛經的學士，太中大夫，代理秘書監職務，員外接同正員，負責修訂國史，修文館學士，上柱國，臣劉憲。 翻譯佛經的學士，銀青光祿大夫，擔任中書侍郎，修文館學士，兼修國史，上柱國，朝陽縣開國子，臣岑義。 翻譯佛經的學士，通議大夫，代理吏部侍郎職務，修文館學士，兼修國史，上柱國，臣崔湜。 翻譯佛經的學士，朝議大夫，代理兵部侍郎職務，兼修文館學士，修訂國史，上柱國，臣張說。 翻譯佛經的學士，太中大夫，檢校兵部侍郎，騎尉，修文館學士，安平縣開國子，臣崔日用。 翻譯佛經的學士，朝請大夫，代理中書舍人職務，兼檢校吏部侍郎，修文館學士，經車都尉，臣盧藏用。 翻譯佛經的學士，銀青光祿大夫，擔任禮部侍郎，修文館學士，修訂國史，上柱國，慈源縣開國子，臣徐堅貞。 翻譯佛經的學士，正議大夫，擔任國子司業，修文館學士，上柱國，臣郭山惲（yùn）。 翻譯佛經的學士，禮部郎中，修文館直學士，輕車都尉，河東縣開國男，臣薜稷（jì）。 翻譯佛經的學士，正議大夫，前蒲州刺史，修文館學士，上柱國，高平縣開國子，臣徐彥伯。 翻譯佛經的學士，中大夫，擔任中書舍人，修文館學士，上柱國，臣李乂（yì）。 翻譯佛經的學士，中書舍人，修文館學士，上柱國，金鄉縣開國男，韋元亙（gèn）。 翻譯佛經的學士，中大夫，擔任中書舍人，修文館學士，上柱國，臣馬懷素。 翻譯佛經的學士，朝請大夫，代理給事中職務，修文館學士，上柱國，臣李適（kuò）。 翻譯佛經的學士，中書舍人，修文館學士，上柱國，臣蘇颋（tǐng）。 翻譯佛經的學士，朝散大夫，代理著作郎職務，修文館學士，兼修……
【English Translation】 English version:
The scripture-translating scholar, Grand Master of the Palace, acting as the Supervisor of the Secretariat, supernumerary official with the same rank as a regular official, responsible for revising the national history, Academician of the Xiuwen Hall, Pillar of the State, your subject Liu Xian. The scripture-translating scholar, Silver Green Grand Master of Honor, serving as Vice Minister of the Department of State Affairs, Academician of the Xiuwen Hall, concurrently revising the national history, Pillar of the State, Founding Viscount of Chaoyang County, your subject Cen Yi. The scripture-translating scholar, Grand Master of Thorough Deliberation, acting as Vice Minister of the Ministry of Personnel, Academician of the Xiuwen Hall, concurrently revising the national history, Pillar of the State, your subject Cui Shi. The scripture-translating scholar, Grand Master of Audience, acting as Vice Minister of the Ministry of War, concurrently Academician of the Xiuwen Hall, revising the national history, Pillar of the State, your subject Zhang Yue. The scripture-translating scholar, Grand Master of the Palace, concurrently serving as Vice Minister of the Ministry of War, Cavalry Commandant, Academician of the Xiuwen Hall, Founding Viscount of Anping County, your subject Cui Riyong. The scripture-translating scholar, Grand Master of Audience Request, acting as Secretary of the Chancellery, concurrently inspecting and serving as Vice Minister of the Ministry of Personnel, Academician of the Xiuwen Hall, Jingche Commandant, your subject Lu Zangyong. The scripture-translating scholar, Silver Green Grand Master of Honor, serving as Vice Minister of the Ministry of Rites, Academician of the Xiuwen Hall, revising the national history, Pillar of the State, Founding Viscount of Ciyuan County, your subject Xu Jianzhen. The scripture-translating scholar, Grand Master of Upright Counsel, serving as Vice Director of the Directorate of Education, Academician of the Xiuwen Hall, Pillar of the State, your subject Guo Shanyun. The scripture-translating scholar, Secretary of the Ministry of Rites, Direct Academician of the Xiuwen Hall, Light Chariot Commandant, Founding Baron of Hedong County, your subject Xue Ji. The scripture-translating scholar, Grand Master of Upright Counsel, former Prefect of Puzhou, Academician of the Xiuwen Hall, Pillar of the State, Founding Viscount of Gaoping County, your subject Xu Yanbo. The scripture-translating scholar, Central Grand Master, serving as Secretary of the Chancellery, Academician of the Xiuwen Hall, Pillar of the State, your subject Li Yi. The scripture-translating scholar, Secretary of the Chancellery, Academician of the Xiuwen Hall, Pillar of the State, Founding Baron of Jinxiang County, Wei Yuangen. The scripture-translating scholar, Central Grand Master, serving as Secretary of the Chancellery, Academician of the Xiuwen Hall, Pillar of the State, your subject Ma Huaisu. The scripture-translating scholar, Grand Master of Audience Request, acting as Attendant Censor, Academician of the Xiuwen Hall, Pillar of the State, your subject Li Kuo. The scripture-translating scholar, Secretary of the Chancellery, Academician of the Xiuwen Hall, Pillar of the State, your subject Su Ting. The scripture-translating scholar, Grand Master of Dispersed Counsel, acting as Compiler of the Imperial Academy, Academician of the Xiuwen Hall, concurrently revising...
國史臣鄭愔
翻經學士朝散大夫行起居郎修文館直學士上護軍臣沈佺期
翻經學士朝請大夫行考功員外郎修文館直學士上輕車都尉臣武平
翻經學士著作佐郎修文館直學士臣閻朝隱
翻經學士修文館直學士臣符鳳
書手秘書省楷書令史臣趙希令寫
孔目官文林郎少府監掌治署丞臣殷庭龜
判官朝散大夫行著作佐郎臣劉令植
使金紫光祿大夫行秘書監檢校殿中監兼知
內外閑廄隴右三使上柱國嗣號臣王邕 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部尼陀那捲第二
大唐三藏法師義凈奉 制譯
第八子攝頌曰：
假令不截衣， 有緣皆得著； 衣可隨身量， 若短作篅衣。
具壽鄔波離請世尊曰：「不割截衣得守持不？」佛言：「不得，若有難緣者得。」「著不割截衣，得入聚落不？得往俗舍不？得入外道住處不？」佛言：「並皆不得，必有難緣著亦無犯。」「著不割截衣，得於外道舍坐不？」佛言：「不得，若外道不在舍時坐亦無犯。」「如世尊說：『稱肘量衣方合持。』者，若人身大肘短，亦依肘量而作衣耶？」佛言：「此人應取身量為衣。」「設取身量仍不周遍？」佛
【現代漢語翻譯】 現代漢語譯本 國史臣 鄭愔
翻經學士、朝散大夫、行起居郎、修文館直學士、上護軍 臣 沈佺期
翻經學士、朝請大夫、行考功員外郎、修文館直學士、上輕車都尉 臣 武平
翻經學士、著作佐郎、修文館直學士 臣 閻朝隱
翻經學士、修文館直學士 臣 符鳳
書手、秘書省楷書令史 臣 趙希令 寫
孔目官、文林郎、少府監掌治署丞 臣 殷庭龜
判官、朝散大夫、行著作佐郎 臣 劉令植
使、金紫光祿大夫、行秘書監、檢校殿中監、兼知
內外閑廄隴右三使、上柱國、嗣號 臣 王邕 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦（Mūlasarvāstivāda-vinaya-nidāna，根本說一切有部律的緣起部分）
根本說一切有部尼陀那捲第二
大唐三藏法師義凈 奉 敕譯
第八子攝頌曰：
『假使不裁剪衣服，只要有因緣都可以穿； 衣服可以根據身高來量，如果短了就做成篅衣。』
具壽鄔波離（Upāli，佛陀十大弟子之一，持戒第一）請問世尊說：『不割截的衣服可以受持嗎？』佛說：『不可以，如果有特殊情況可以。』『穿著不割截的衣服，可以進入村落嗎？可以去俗人家裡嗎？可以進入外道的住所嗎？』佛說：『都不可以，如果確實有特殊情況，穿著也沒有罪過。』『穿著不割截的衣服，可以在外道住所坐嗎？』佛說：『不可以，如果外道不在住所時，坐也沒有罪過。』『如世尊所說：『稱量一肘長的衣服才符合規定。』如果有人身材高大但胳膊短，也按照一肘的長度來做衣服嗎？』佛說：『這個人應該按照身高來製作衣服。』『如果按照身高來量，仍然不夠用呢？』佛
【English Translation】 English version National Historian Zheng Yin
Translator of Sutras, Grand Master of Court, Acting Recorder of Retinue, Scholar of the Institute for the Advancement of Literature, General of the Upper Guard Shen Quanqi
Translator of Sutras, Grand Master of Court, Acting Assistant Minister of the Ministry of Personnel, Scholar of the Institute for the Advancement of Literature, General of the Upper Light Chariot Wu Ping
Translator of Sutras, Assistant Compiler, Scholar of the Institute for the Advancement of Literature Yan Zhaoyin
Translator of Sutras, Scholar of the Institute for the Advancement of Literature Fu Feng
Calligrapher, Clerk of Regular Script in the Secretariat Zhao Xiling, wrote this.
Official in Charge of Documents, Gentleman of Literature, Assistant Prefect of the Directorate of the Palace Supplies Yin Tinggui
Judge, Grand Master of Court, Acting Assistant Compiler Liu Lingzhi
Envoy, Grand Master of Gold and Purple, Acting Director of the Secretariat, Concurrent Supervisor of the Palace Attendants, also in charge of
The Inner and Outer Stables and the Three Envoys of Longyou, Pillar of the State, Successor Wang Yong Taisho Tripitaka Volume 24, No. 1452 Mūlasarvāstivāda-vinaya-nidāna (The Nidana Section of the Mūlasarvāstivāda Vinaya)
Mūlasarvāstivāda-vinaya-nidāna Volume 2
Translated under Imperial Decree by the Tang Dynasty Tripiṭaka Master Yijing
The eighth sonnet says:
'Even if the robe is not cut, anyone with the right conditions can wear it; The robe can be measured according to the body size; if it is too short, it can be made into a 'chuan' robe.'
The Venerable Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World-Honored One: 'Is it permissible to keep a robe that is not cut?' The Buddha said: 'It is not permissible, unless there are difficult circumstances.' 'Is it permissible to enter a village wearing an uncut robe? Is it permissible to go to the homes of laypeople? Is it permissible to enter the dwelling places of non-Buddhists?' The Buddha said: 'It is not permissible in any of those cases, but if there are truly difficult circumstances, there is no offense in wearing it.' 'Is it permissible to sit in the dwelling place of a non-Buddhist while wearing an uncut robe?' The Buddha said: 'It is not permissible, but if the non-Buddhist is not in the dwelling place, there is no offense in sitting there.' 'As the World-Honored One said: 'A robe that is measured to the length of one cubit is in accordance with the rules.' If a person is tall but has short arms, should the robe still be made according to the length of one cubit?' The Buddha said: 'This person should make the robe according to their body size.' 'If it is measured according to body size, but it is still not enough?'
言：「若不遍者，應縫作厥蘇洛迦衣而守持之(此譯為篅，長四肘闊二肘，縫之使合，入中牽上，以絳系之，述如余處。昔云祇修羅者，人皆不識其事。此則形如小篅，是尼五衣之數也，應為裙)。」
第九子攝頌曰：
不畜五種皮， 由有過失故； 開許得用處， 齊坐臥容身。
具壽鄔波離白佛言：「世尊！如世尊說：『象王之皮不作鞋用。』者，余之象皮得為鞋不？」佛言：「此亦不得。所以者何？此象亦有鼻牙力故。」「如世尊說：『智馬之皮不應將作鞋。』者，余馬之皮得為鞋不？」佛言：「不得。此亦能走、有大力故。」「如世尊說：『師子虎豹之皮不應用為鞋。』者，雖非此獸是此類皮，得用作不？」佛言：「不得。斯等亦有爪牙力故。」「如世尊說：『若此諸獸皮皆不應坐，余合坐。』者，齊大小來而得畜用？」佛言：「齊容坐處應畜。」「如世尊說：『皮合臥』者，齊大小皮應臥？」佛言：「才可容身畜之無犯。」
第十子攝頌曰：
生肉及諸醋， 有五種不用； 痔病爪不傷， 回施知希望。
爾時薄伽梵在室羅伐城。具壽鄔波離請世尊曰：「如大德說：『開西羯多苾芻為病因緣得食生肉』者。不知於何處當取？」佛言：「於五屠人處取。云何為
【現代漢語翻譯】 現代漢語譯本： 說：『如果不普遍，應該縫製成厥蘇洛迦衣並遵守持有（此譯為篅（chuán），長四肘寬二肘，縫合使之合攏，從中間向上拉起，用繩子繫住，像其他地方描述的那樣。以前說的祇修羅，人們都不瞭解這件事。這形狀像個小篅，是尼姑五衣的數目，應該做裙子）。』 第九子攝頌說： 不畜養五種動物的皮，因為有這些過失；允許使用的地方，僅限於坐臥容身。 具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『世尊！如世尊所說：『象王（Elephant King）的皮不能用來做鞋子。』那麼，其他的象皮可以做鞋子嗎？』佛說：『也不可以。為什麼呢？因為這種象也有鼻子、牙齒和力量。』『如世尊所說：『駿馬（Intelligent Horse）的皮不應該用來做鞋子。』那麼，其他的馬皮可以做鞋子嗎？』佛說：『不可以。因為這種馬也能跑、有大力。』『如世尊所說：『獅子（Lion）、老虎（Tiger）、豹子（Leopard）的皮不應該用來做鞋子。』那麼，即使不是這些獸類，是同類的皮，可以用嗎？』佛說：『不可以。這些動物也有爪子和牙齒的力量。』『如世尊所說：『這些獸類的皮都不應該坐，其他的可以坐。』那麼，多大尺寸的可以畜養使用呢？』佛說：『只要能容納坐的地方就可以畜養。』『如世尊所說：『皮可以用來臥』，那麼，多大尺寸的皮可以用來臥呢？』佛說：『只要可以容納身體就可以畜養，沒有罪過。』 第十子攝頌說： 生肉和各種醋，有五種情況不能使用；痔瘡疾病爪子不損傷，回施知道希望。 那時，薄伽梵（Bhagavan，佛的稱號，意為『世尊』）在室羅伐城（Sravasti）。具壽鄔波離請問世尊說：『如大德（Greatly Virtuous One，對佛的尊稱）所說：『允許西羯多（Sickly）比丘（Bhikkhu，出家男子）因為生病的原因可以吃生肉』。不知道應該從哪裡獲取？』佛說：『從五個屠夫那裡獲取。什麼是五屠夫呢？』
【English Translation】 English version: He said: 'If it is not universal, it should be sewn into a Kerusura garment and kept (this translates as 'chuan', four cubits long and two cubits wide, sewn together to make it fit, pulled up from the middle, and tied with a string, as described elsewhere. In the past, when 'Qixiu Luo' was mentioned, people did not understand the matter. This shape is like a small 'chuan', which is the number of the five garments of a nun, and should be a skirt).' The ninth son's summary verse says: 'Do not keep the skins of five kinds of animals, because there are faults; the places where it is allowed to be used are only for sitting, lying, and accommodating the body.' The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) said to the Buddha: 'Venerable One! As the Venerable One said: 'The skin of the Elephant King (Elephant King) should not be used to make shoes.' Then, can the skin of other elephants be used to make shoes?' The Buddha said: 'It is also not allowed. Why? Because this elephant also has a nose, teeth, and strength.' 'As the Venerable One said: 'The skin of an Intelligent Horse (Intelligent Horse) should not be used to make shoes.' Then, can the skin of other horses be used to make shoes?' The Buddha said: 'It is not allowed. Because this horse can also run and has great strength.' 'As the Venerable One said: 'The skin of a Lion (Lion), Tiger (Tiger), or Leopard (Leopard) should not be used to make shoes.' Then, even if it is not these beasts, but the skin of the same kind, can it be used?' The Buddha said: 'It is not allowed. These animals also have claws and teeth.' 'As the Venerable One said: 'The skins of these beasts should not be sat upon, others can be sat upon.' Then, what size can be kept and used?' The Buddha said: 'Only the size that can accommodate sitting can be kept.' 'As the Venerable One said: 'Skin can be used for lying down', then, what size of skin can be used for lying down?' The Buddha said: 'Only what can accommodate the body can be kept without offense.' The tenth son's summary verse says: 'Raw meat and various vinegars, there are five kinds that cannot be used; hemorrhoid disease claws do not damage, giving back knowing hope.' At that time, the Bhagavan (Bhagavan, title of the Buddha, meaning 'World Honored One') was in Sravasti (Sravasti). The Venerable Upali asked the Venerable One: 'As the Greatly Virtuous One (Greatly Virtuous One, a respectful term for the Buddha) said: 'The Sickly (Sickly) Bhikkhu (Bhikkhu, ordained man) is allowed to eat raw meat because of illness.' I don't know where to get it from?' The Buddha said: 'Get it from the five butchers. What are the five butchers?'
五？謂是殺羊、雞、豬、捕鳥、獵獸者。」「大德！誰當合取？」佛言：「令敬信者取。」「令誰授與？」佛言：「還遣信人。」
於此城中時有苾芻身遭疾苦，詣醫人所問曰：「我有痟渴病。賢首！愿為處方。」醫人答言：「宜可服酥，必當平復。」苾芻報曰：「佛未聽許為病服酥。」醫人答曰：「世尊大悲，為病所須亦應開服。」時諸苾芻以緣白佛，佛言：「苾芻為病醫遣服酥者，應可服之。」時病苾芻雖已服酥仍患渴逼，醫人問曰：「尊者，服酥氣力何似？」苾芻答曰：「猶被渴逼。」醫人報曰：「酥不差者，酸漿諸醋何不飲之？」苾芻答曰：「世尊不許非時而飲，云何得服？」醫人報曰：「世尊慈悲，為病所須亦應聽服。」時諸苾芻以緣白佛，佛言：「我今開許，應飲醋漿。」時諸苾芻不知何者醋漿？如何當飲？復往白佛，佛言：「醋漿有六，皆可服用。一、大醋，二、麥醋，三、藥醋，四、小醋，五酪漿，六、鉆酪漿。此等酸漿若欲飲時，應以少水渧之作凈，仍用絹疊羅濾，澄清如竹荻色。若時與非時，有病無病飲皆無犯，勿致疑惑。言大醋者，謂以砂糖和水置諸雜果，或以蒱桃木榓余甘子等，久釀成醋。麥醋者，謂磨䵃麥等雜物令碎釀以成醋。藥醋者，謂以根莖等藥酸棗等果釀之成醋。小醋者，謂
【現代漢語翻譯】 現代漢語譯本 『五？是指殺羊、雞、豬、捕鳥、獵獸的人。』『大德（對僧侶的尊稱）！應該讓誰來接受這些供養？』佛說：『讓有敬信的人來接受。』『讓誰來授予他們呢？』佛說：『還是讓有敬信的人來授予。』
當時在這個城中，有一位比丘（佛教出家男子）身患疾病，去拜訪醫生，問道：『我患有痟渴病（糖尿病）。賢首（對醫生的尊稱）！希望您能為我開個藥方。』醫生回答說：『應該服用酥油，必定能夠痊癒。』比丘回答說：『佛陀沒有允許因為生病而服用酥油。』醫生回答說：『世尊（對佛的尊稱）大慈大悲，爲了治病所需，也應該允許服用。』當時，各位比丘將此事稟告佛陀，佛說：『比丘因為生病，醫生讓服用酥油的，應該可以服用。』當時，生病的比丘雖然已經服用了酥油，仍然感到口渴難耐，醫生問道：『尊者（對比丘的尊稱），服用酥油后，感覺氣力如何？』比丘回答說：『仍然感到口渴難耐。』醫生說：『酥油沒有效果，為什麼不喝酸漿或各種醋呢？』比丘回答說：『世尊不允許在非時（規定時間外）飲用，怎麼能服用呢？』醫生說：『世尊慈悲，爲了治病所需，也應該允許服用。』當時，各位比丘將此事稟告佛陀，佛說：『我現在允許，應該飲用醋漿。』當時，各位比丘不知道什麼是醋漿？應該如何飲用？又去稟告佛陀，佛說：『醋漿有六種，都可以服用。一、大醋，二、麥醋，三、藥醋，四、小醋，五、酪漿，六、鉆酪漿。這些酸漿如果想要飲用時，應該用少量的水滴入其中使其清凈，然後用絹疊的羅濾過，澄清到像竹荻的顏色。無論是時與非時，有病無病都可以飲用，不要產生疑惑。所謂大醋，是指用砂糖和水，放入各種水果，或者用蒱桃（葡萄）、木榓（木瓜）、余甘子（一種水果）等，長時間釀製成的醋。麥醋，是指將磨碎的大麥等雜物，釀製成的醋。藥醋，是指用根莖等藥材、酸棗等水果釀製成的醋。小醋，是指』
【English Translation】 English version 『Five? It refers to those who kill sheep, chickens, pigs, catch birds, and hunt beasts.』 『Great Virtue (Dàdé, a respectful term for monks)! Who should be the recipient of these offerings?』 The Buddha said, 『Let those with faith and reverence receive them.』 『Who should bestow them?』 The Buddha said, 『Let the faithful people bestow them.』
At that time, in this city, there was a Bhikshu (Bǐqiū, a Buddhist monk) who was suffering from illness. He went to a physician and asked, 『I am suffering from diabetes (xiāokě bìng). Virtuous One (Xiánshǒu, a respectful term for doctors)! I hope you can prescribe a remedy for me.』 The physician replied, 『You should take ghee (clarified butter), and you will surely recover.』 The Bhikshu replied, 『The Buddha has not permitted the consumption of ghee for illness.』 The physician replied, 『The World Honored One (Shìzūn, a respectful term for the Buddha) is greatly compassionate, and for the sake of illness, it should be allowed.』 At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 『If a Bhikshu is ill and the doctor prescribes ghee, it should be taken.』 At that time, the sick Bhikshu, even after taking ghee, still felt extremely thirsty. The physician asked, 『Venerable One (Zūnzhě, a respectful term for monks), how is your strength after taking ghee?』 The Bhikshu replied, 『I still feel extremely thirsty.』 The physician said, 『If ghee is not effective, why not drink sour gruel or various vinegars?』 The Bhikshu replied, 『The World Honored One does not allow drinking at inappropriate times (outside of prescribed times), how can I take it?』 The physician said, 『The World Honored One is compassionate, and for the sake of illness, it should be allowed.』 At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 『I now permit the consumption of vinegar gruel.』 At that time, the Bhikshus did not know what vinegar gruel was? How should it be consumed? They went to report to the Buddha again. The Buddha said, 『There are six types of vinegar gruel, all of which can be consumed. First, strong vinegar; second, barley vinegar; third, medicinal vinegar; fourth, weak vinegar; fifth, cheese whey; sixth, churned cheese whey. When you want to drink these sour gruels, you should add a small amount of water to purify it, and then filter it through a silk cloth, clarifying it to the color of bamboo shoots. Whether it is the right time or not, whether you are sick or not, you can drink it without offense, do not have doubts. The so-called strong vinegar refers to vinegar made by fermenting sugar and water with various fruits, or with grapes (pútao), quince (mùmi), emblic myrobalan (yúgānzi, a type of fruit), etc., for a long time. Barley vinegar refers to vinegar made by fermenting crushed barley and other miscellaneous grains. Medicinal vinegar refers to vinegar made by fermenting roots, stems, and other medicinal materials, sour dates, and other fruits. Weak vinegar refers to』
于飯中投熱饙汁及以飯漿，續取續添長用不壞。酪漿者，謂酪中漿水。鉆酪漿者，謂鉆酪取酥，余漿水是。」
於此城中時有苾芻，身患痔病，其頭下出，便以爪甲截去，極受苦痛逼切身心不能堪忍，便生是念：「我遭此苦極為難忍，世尊大慈寧不哀愍。」爾時世尊由大悲力之所引故，至苾芻所問言：「苾芻！汝何所苦？」時病苾芻即便合掌，瞻仰世尊，憂情內感流淚哽噎，具以病苦而白世尊。佛告苾芻：「豈我先時不遮汝等患痔病者不應截去？」白言：「世尊！佛已不許。」「若爾，何故汝今作如是事？」白言：「世尊，為苦所逼。」佛言：「為苦逼故，汝無有犯。今告汝等，雖患苦逼，不以爪甲等而截其痔。然治痔病有其二種：或時以藥、或復禁咒。若有苾芻，雖遭苦痛，其痔不應自截，亦不使他截。如違教者得越法罪。」
爾時世尊告諸苾芻曰：「此痔病經，我于余處已曾宣說，今為汝等更復說之，若誦持者必得除差。若有誦者，乃至盡形終無痔病共相逼惱，亦得宿命智，能憶過去世時七生之事。」即說咒曰：
「怛侄他 阿魯泥(去) 末魯泥鼻泥 俱麗婆鞞世沙婆鞞 三婆鞞 莎訶
「汝等苾芻！若誦咒時復作是說：『於此北方有大雪山王，中有大樹，名薜地多。樹有三花：一名
【現代漢語翻譯】 現代漢語譯本：在飯中加入熱的食物汁液以及米漿，持續取用新增，長期使用也不會變質。『酪漿』，指的是奶酪中的漿水。『鉆酪漿』，指的是從奶酪中提取酥油，剩餘的漿水。」
當時在這個城中，有一位比丘（bhiksu，佛教出家男眾），身患痔瘡，痔瘡從頭部下方突出，他就用指甲截去，極其痛苦，身心無法忍受，於是產生這樣的念頭：『我遭受這樣的痛苦實在難以忍受，世尊（釋迦牟尼佛的尊稱）大慈大悲，難道不會憐憫我嗎？』當時世尊由於大悲心的力量牽引，來到比丘所在的地方，問道：『比丘！你有什麼痛苦？』當時患病的比丘立即合掌，瞻仰世尊，憂傷之情涌上心頭，流淚哽咽，詳細地向世尊稟告了自己的病苦。佛告訴比丘：『難道我先前沒有禁止你們這些患痔瘡的人不應該截去嗎？』回答說：『世尊！佛已經不允許了。』『如果這樣，為什麼你現在做這樣的事？』回答說：『世尊，是被痛苦所逼迫。』佛說：『因為被痛苦逼迫的緣故，你沒有犯戒。現在告訴你們，即使遭受痛苦的逼迫，也不要用指甲等物截去痔瘡。然而治療痔瘡有兩種方法：有時用藥物，有時用禁咒。如果有比丘，即使遭受痛苦，也不應該自己截痔瘡，也不應該讓別人截。如果違背教導，就會犯越法罪。』
當時世尊告訴各位比丘說：『這部《痔病經》，我已經在其他地方宣說過，現在爲了你們再次宣說，如果誦持的人必定能夠痊癒。如果有人誦持，乃至一生都不會有痔瘡的困擾，也能獲得宿命智，能夠回憶過去世的七世之事。』隨即說了咒語：
『怛侄他 阿魯泥(去) 末魯泥鼻泥 俱麗婆鞞世沙婆鞞 三婆鞞 莎訶』
『你們各位比丘！如果誦咒的時候再說：『在這北方有大雪山王（himavat，喜馬拉雅山），山中有一棵大樹，名叫薜地多（biddhi-tara）。樹有三朵花：一名…
【English Translation】 English version: 'Adding hot food juice and rice soup to the rice, continuously taking and adding, it will not spoil for long-term use. 'Curd soup' refers to the whey in the cheese. 'Drilling curd soup' refers to extracting ghee from the cheese, and the remaining whey is it.'
At that time, in this city, there was a bhiksu (Buddhist monk), suffering from hemorrhoids, which protruded from below his head. He cut them off with his nails, suffering extreme pain, and his body and mind could not bear it. Then he had this thought: 'I am suffering such pain that is unbearable. Would the World Honored One (respectful title for Sakyamuni Buddha), with great compassion, not have pity on me?' At that time, the World Honored One, drawn by the power of great compassion, went to the place where the bhiksu was and asked: 'Bhiksu! What is your suffering?' The sick bhiksu immediately joined his palms, looked up at the World Honored One, and with sorrow welling up inside, tears choked him, and he told the World Honored One in detail about his suffering. The Buddha told the bhiksu: 'Did I not previously forbid you who suffer from hemorrhoids from cutting them off?' He replied: 'World Honored One! The Buddha has already forbidden it.' 'If so, why are you doing such a thing now?' He replied: 'World Honored One, I was forced by the pain.' The Buddha said: 'Because you were forced by the pain, you have not violated the precepts. Now I tell you, even if you suffer from pain, do not cut off the hemorrhoids with your nails or other things. However, there are two ways to treat hemorrhoids: sometimes with medicine, and sometimes with incantations. If there is a bhiksu who, even if suffering pain, should not cut off the hemorrhoids himself, nor should he let others cut them off. If he violates the teachings, he will commit a transgression.'
At that time, the World Honored One told the bhiksus: 'I have already spoken this 'Hemorrhoid Sutra' elsewhere, and now I will speak it again for you. If those who recite and uphold it will surely be cured. If someone recites it, even for a lifetime, they will not be troubled by hemorrhoids, and they will also obtain the wisdom of knowing past lives, and be able to recall seven past lives.' Then he spoke the mantra:
'Tadyatha Arune Marune Bini Kuli Beye Sesa Beye Sambeye Svaha'
'You bhiksus! If you recite the mantra, also say: 'In this north, there is a great Snow Mountain King (himavat, Himalayas), in which there is a large tree named Biddhi-tara. The tree has three flowers: one named...'
相續、二名柔軟、三名乾枯。如彼枯花至乾燥時即便墮落，我之痔病，或是風痔、熱痔、癊痔、血痔、糞痔及余諸痔，亦皆墮落乾燥，勿復血出膿流致生苦痛，即令乾燥莎訶。』
「又復咒曰：
「『怛侄他 苫謎 苫末泥(去) 莎訶』」
時諸苾芻聞佛說已歡喜奉行。
爾時世尊于釋迦住處在那雉商人聚落。是時彼村有一長者，素有信心情懷喜舍，造一住處，奉施尊者羅怙羅。爾時尊者住未多時，執缽持衣人間遊行。長者聞去作是思惟：「尊者遊行未知來不？」便將此寺奉施僧伽。羅怙羅隨情游訖，執持衣缽還詣那雉商人處，問知施僧，即往佛所頂禮雙足，而白佛言：「有一長者素有信心，情生敬重造一住處，獨施於我，住少多時。我有緣出去后不久，將施餘僧。我欲如何？愿佛為決。」世尊告曰：「汝可詣彼長者之處作如是言：『仁不於我若身語意曾生片許厭惡心耶？』」羅怙羅奉佛教已，詣長者處告曰：「仁非於我若身語意曾生片許厭惡心耶？」長者答曰：「我于尊處曾無此意。」羅怙羅還詣佛所具陳長者無厭舍心。爾時佛告阿難陀曰：「汝往詣彼那雉村中，現住苾芻總令集在供侍堂處。」時阿難陀奉佛敕已便詣彼村，至住處已告苾芻曰：「應可並集供侍堂中。」時阿難陀既言告已
【現代漢語翻譯】 現代漢語譯本：'相續、二名柔軟、三名乾枯。就像那枯萎的花朵到了乾燥的時候就會掉落一樣，我的痔瘡，無論是風痔、熱痔、癊痔、血痔、糞痔以及其他的各種痔瘡，也都會掉落乾燥，不再出血流膿，導致痛苦，立即乾燥，莎訶。'
『再次唸誦咒語：'
『怛侄他 苫謎 苫末泥(去) 莎訶』
當時，各位比丘聽了佛陀的說法后，都歡喜地遵照執行。
那時，世尊住在釋迦族居住地的那雉（Nāṭa）商人聚落。當時，那個村裡有一位長者（householder），一向具有信心，心懷喜舍，建造了一處住所，奉獻給尊者羅怙羅（Rāhula）。當時，尊者住了沒多久，就拿著缽和袈裟去人間游化。長者聽說他離開后，心想：『尊者是否還會回來呢？』於是就把這座寺廟奉獻給了僧伽（Saṃgha）。羅怙羅隨心所欲地游化完畢，拿著衣缽回到那雉商人處，得知住所已經施捨給了僧眾，就前往佛陀處，頂禮佛的雙足，稟告佛說：『有一位長者一向具有信心，心生敬重，建造了一處住所，單獨施捨給我，我住了沒多久。我有事出去後不久，他就將住所施捨給了其他僧眾。我該怎麼辦呢？希望佛陀為我決斷。』世尊告訴他說：『你可以去那位長者那裡，這樣對他說：『您對我，無論是身、語、意，曾經產生過一絲一毫的厭惡之心嗎？』』羅怙羅遵照佛的教誨，前往長者處，告訴他說：『您對我，無論是身、語、意，曾經產生過一絲一毫的厭惡之心嗎？』長者回答說：『我對尊者您，從來沒有過這種想法。』羅怙羅回到佛陀處，詳細陳述了長者沒有厭惡捨棄之心的事。當時，佛陀告訴阿難陀（Ānanda）說：『你前往那雉村中，將現在居住的比丘全部召集到供侍堂處。』當時，阿難陀遵照佛的命令，前往那個村子，到達住所后，告訴比丘們說：『應該全部聚集到供侍堂中。』當時，阿難陀說完之後
【English Translation】 English version: 'Continuously, the second is called soft, and the third is called dry. Just as those withered flowers fall when they become dry, my hemorrhoids, whether they are wind hemorrhoids, heat hemorrhoids, hidden hemorrhoids, blood hemorrhoids, stool hemorrhoids, or any other hemorrhoids, will also fall off and become dry, no longer bleeding or discharging pus, causing pain, immediately dry, Svāhā.'
'Again, recite the mantra:'
'Tadyathā, śame, śamane, svāhā.'
At that time, all the Bhikshus (monks) heard the Buddha's words and joyfully practiced them.
At that time, the World Honored One was staying in the Nāṭa (Nāṭika) merchant settlement, the place of the Śākyas. At that time, there was a householder (Gṛhapati) in that village who always had faith and a joyful and generous heart. He built a dwelling and offered it to the Venerable Rāhula. At that time, the Venerable stayed there for a short time, then took his bowl and robe and went wandering among humans. When the householder heard that he had left, he thought, 'I wonder if the Venerable will return?' So he offered this monastery to the Saṃgha (community of monks). Rāhula, having wandered as he pleased, took his robe and bowl and returned to the Nāṭa merchant settlement. When he learned that the dwelling had been given to the Saṃgha, he went to the Buddha, prostrated himself at his feet, and said to the Buddha, 'There was a householder who always had faith and a respectful heart. He built a dwelling and offered it solely to me, and I stayed there for a short time. After I left for some reason, he soon offered the dwelling to other monks. What should I do? I hope the Buddha can decide for me.' The World Honored One told him, 'You can go to that householder and say to him, 'Have you ever had even the slightest feeling of aversion towards me, whether in body, speech, or mind?'' Rāhula, following the Buddha's instructions, went to the householder and said, 'Have you ever had even the slightest feeling of aversion towards me, whether in body, speech, or mind?' The householder replied, 'I have never had such a thought towards you, Venerable.' Rāhula returned to the Buddha and reported in detail that the householder had no aversion or intention to abandon him. At that time, the Buddha said to Ānanda, 'Go to that Nāṭa village and gather all the Bhikshus currently residing there in the service hall.' At that time, Ānanda, following the Buddha's command, went to that village, arrived at the dwelling, and told the Bhikshus, 'You should all gather in the service hall.' At that time, after Ānanda had spoken
，還詣佛所頂禮雙足，而白佛言：「我已往彼那雉村中謹宣聖旨，現住苾芻咸皆已集。」爾時世尊將諸苾芻及羅怙羅，至彼寺已就座而坐，告諸苾芻曰：「汝等應知！若有施主，以所施物施一別人，后時復回此物施一別人，此則施者非法，受者亦非法，名不凈受用。如是若更回與二人、或與三人、或與僧伽，斯等皆名施不如法、受不如法、不凈受用。汝等苾芻！若有施主，以所施物施二別人，后時復回此物施一別人，此則施者、受者俱名非法，所有受用皆是不凈。如是若更回與二人、三人或與僧伽，施者、受者俱名非法，所有受用皆是不凈。汝等苾芻！若有施主，以所施物施三別人，后時復回此物，施一、二、三人或與僧伽，施者、受者俱名非法，所有受用皆是不凈。汝等苾芻！若有施主，以所施物施與僧伽，后時復回此物，施與一、二、三人與餘僧伽，施者、受者俱名非法，所有受用皆是不凈。若先施苾芻僧伽，后回與尼僧伽，或復翻此，皆名不凈。汝等苾芻！若其僧伽破為二部，先施此部，復將此物回與彼部，乃至皆是不凈受用。汝等苾芻！若施一人不回與一人，施者、受者皆名如法，所有受用皆名清凈。如是若施二人、三人、僧伽、此尼、此部，更不回與餘者，乃至受用皆名清凈，如上廣說。汝等苾芻！前是施
【現代漢語翻譯】 現代漢語譯本： 然後，他還來到佛陀所在的地方，頂禮佛的雙足，稟告佛陀說：『我已經前往那雉村（Nācī grāma）中，謹慎地宣揚了您的聖旨，現在居住在那裡的比丘（bhikṣu）們都已經聚集起來了。』 那時，世尊帶領眾比丘以及羅怙羅（Rāhula），到達那座寺廟后就座，告訴眾比丘說：『你們應當知道！如果施主將所施之物施捨給一個人，之後又將此物收回，轉而施捨給另一個人，那麼這種施捨者是不如法的，接受者也是不如法的，這被稱為不清凈的受用。如果再轉而施捨給兩個人、或三個人、或僧伽（saṃgha），這些都稱為不如法的施捨，不如法的接受，不清凈的受用。』 『你們這些比丘！如果施主將所施之物施捨給兩個人，之後又將此物收回，轉而施捨給一個人，那麼這種施捨者和接受者都稱為不如法的，所有的受用都是不清凈的。如果再轉而施捨給兩個人、三個人或僧伽，施捨者和接受者都稱為不如法的，所有的受用都是不清凈的。』 『你們這些比丘！如果施主將所施之物施捨給三個人，之後又將此物收回，轉而施捨給一、二、三個人或僧伽，施捨者和接受者都稱為不如法的，所有的受用都是不清凈的。』 『你們這些比丘！如果施主將所施之物施捨給僧伽，之後又將此物收回，轉而施捨給一、二、三個人或其他的僧伽，施捨者和接受者都稱為不如法的，所有的受用都是不清凈的。如果先施捨給比丘僧伽，之後又轉而施捨給比丘尼僧伽，或者反過來，都稱為不清凈的。』 『你們這些比丘！如果僧伽分裂為兩部分，先施捨給這一部分，又將此物收回轉而施捨給那一部分，乃至都是不清凈的受用。』 『你們這些比丘！如果施捨給一個人，不收回轉而施捨給另一個人，施捨者和接受者都稱為如法的，所有的受用都稱為清凈的。如果施捨給兩個人、三個人、僧伽、比丘尼僧伽、這一部分僧伽，不再收回轉而施捨給其他人，乃至受用都稱為清凈的，如上面所廣泛敘述的。你們這些比丘！前面是不如法的施捨，'
【English Translation】 English version: Then, he went to where the Buddha was, prostrated himself at the Buddha's feet, and said to the Buddha: 'I have gone to that Nācī grāma (那雉村中) and carefully proclaimed your holy decree. The bhikṣus (苾芻) now residing there have all gathered.' At that time, the World-Honored One, together with the bhikṣus and Rāhula (羅怙羅), arrived at that monastery, took his seat, and said to the bhikṣus: 'You should know! If a donor gives something to one person, and then takes it back and gives it to another person, then this donor is unlawful, and the recipient is also unlawful. This is called impure enjoyment. If it is then given to two people, or three people, or the saṃgha (僧伽), all of these are called unlawful giving, unlawful receiving, and impure enjoyment.' 'You bhikṣus! If a donor gives something to two people, and then takes it back and gives it to one person, then both the donor and the recipient are called unlawful, and all enjoyment is impure. If it is then given to two people, three people, or the saṃgha, both the donor and the recipient are called unlawful, and all enjoyment is impure.' 'You bhikṣus! If a donor gives something to three people, and then takes it back and gives it to one, two, or three people, or the saṃgha, both the donor and the recipient are called unlawful, and all enjoyment is impure.' 'You bhikṣus! If a donor gives something to the saṃgha, and then takes it back and gives it to one, two, or three people, or another saṃgha, both the donor and the recipient are called unlawful, and all enjoyment is impure. If it is first given to the bhikṣu saṃgha, and then given to the bhikṣunī saṃgha, or vice versa, all of this is called impure.' 'You bhikṣus! If the saṃgha is divided into two parts, and it is first given to this part, and then taken back and given to that part, even that is impure enjoyment.' 'You bhikṣus! If it is given to one person and not taken back and given to another person, both the donor and the recipient are called lawful, and all enjoyment is called pure. If it is given to two people, three people, the saṃgha, the bhikṣunī saṃgha, this part, and not taken back and given to others, even the enjoyment is called pure, as described above in detail. You bhikṣus! The former is unlawful giving,'
、后非施。汝等苾芻！地屬於王，物屬於主，房舍臥具施主為主，衣缽資具苾芻為主，所有施寺等物若有破落，施主應自修補，不應持此回施餘人，先施是施、后非施也。汝等苾芻！應與羅怙羅先所住處。若苾芻施彼與此，除有難緣，得越法罪。」諸苾芻既奉佛教，即便授與羅怙羅先時住處。
如世尊說：「應作五年及六年頂發大會。」時有敬信婆羅門及諸長者，皆以種種餅果飲食奉施僧伽。時諸苾芻食皆不盡，便將所餘持與求寂。時諸求寂既至明旦，還將餅果重與苾芻。苾芻問曰：「汝於何處得此餅來？」答言：「是仁所惠。」苾芻疑念：「此之餅果是我食余，今更重餐，準法有罪。」以緣白佛，佛言：「若有希望心食，與時惡作，食便墮罪。若無希望心與，有希望心食，與時無犯，食便墮罪。若有希望心與，無希望心食，與時得惡作，食時無犯。若無希望心與，無希望還得其食，二俱無犯。」
尼陀那別門第二總攝頌曰：
分亡及唱導， 張衣授學人， 重作收攝驅， 求寂同墻上。
第一子攝頌曰：
分亡者衣物， 互無應互取， 見斗應須諫， 隨頭向處分。
爾時佛在室羅伐城。有一長者唯有一子，年既長大愛樂出家，于正法中而受圓具，忽遇疾苦因即命終
【現代漢語翻譯】 現代漢語譯本： 『后非施』。你們這些苾芻（bhiksu，比丘）！土地屬於國王，物品屬於主人，房舍臥具以施主為主，衣缽資具以苾芻為主，所有施捨給寺廟的物品如果有所破損，施主應該自己修補，不應該拿這些東西轉施給其他人，先前施捨是施捨，之後再拿回就不是施捨了。你們這些苾芻！應該把羅怙羅（Rahula，佛陀的兒子）先前居住的地方給他。如果苾芻把那個地方施捨給別人又拿回來，除非有困難的緣由，否則就犯了越法的罪過。』眾位苾芻接受了佛的教誨，就把羅怙羅先前居住的地方交還給他。
正如世尊所說：『應該舉辦五年和六年的頂發大會。』當時有虔誠的婆羅門（Brahman）和各位長者，都用各種餅果飲食供養僧伽（Samgha，僧團）。當時各位苾芻吃不完，就把剩餘的食物拿去給求寂（Sramanera，沙彌）。這些求寂到了第二天早上，又把餅果重新送給苾芻。苾芻問道：『你們從哪裡得到這些餅的？』回答說：『是您們所施捨的。』苾芻心生疑惑：『這些餅果是我的食物剩餘，現在又重新吃，按照戒律是有罪的。』於是將此事稟告佛陀，佛陀說：『如果懷著希望的心施捨，施捨時就犯了惡作罪，食用時也犯了墮罪。如果沒有希望的心施捨，但接受的人懷著希望的心食用，施捨時沒有罪過，食用時就犯了墮罪。如果懷著希望的心施捨，但接受的人沒有希望的心食用，施捨時犯了惡作罪，食用時沒有罪過。如果沒有希望的心施捨，接受的人也沒有希望的心而得到食物，那麼施捨和接受的人都沒有罪過。』
《尼陀那別門》第二總攝頌說： 分亡及唱導，張衣授學人， 重作收攝驅，求寂同墻上。
第一子攝頌說： 分亡者衣物，互無應互取， 見斗應須諫，隨頭向處分。
當時佛陀在室羅伐城（Sravasti）。有一位長者只有一個兒子，年紀大了喜歡出家，在正法中受了具足戒，忽然得了疾病就去世了。
【English Translation】 English version: 'Subsequent non-giving.' You bhikshus (bhiksu, monks)! Land belongs to the king, objects belong to the owner, dwellings and bedding belong primarily to the donor, robes and alms bowls belong primarily to the bhikshu, and if any items donated to the temple are damaged, the donor should repair them themselves. They should not take these items and donate them to others. A previous donation is a donation; taking it back later is not a donation. You bhikshus! You should give Rahula (Rahula, Buddha's son) the place where he previously lived. If a bhikshu donates that place to someone else and then takes it back, unless there is a difficult reason, they commit the offense of transgressing the Dharma.' The bhikshus, having received the Buddha's teaching, then returned Rahula's former residence to him.
As the World Honored One said, 'There should be a five-year and six-year hair-cutting ceremony.' At that time, there were devout Brahmins (Brahman) and elders who offered various cakes, fruits, and food to the Sangha (Samgha, monastic community). At that time, the bhikshus could not finish eating all the food, so they took the leftovers to the Sramaneras (Sramanera, novice monks). The next morning, these Sramaneras returned the cakes and fruits to the bhikshus. The bhikshus asked, 'Where did you get these cakes?' They replied, 'You gave them to us.' The bhikshus were doubtful: 'These cakes and fruits are leftovers from our food. If we eat them again, according to the precepts, we are committing an offense.' They reported this matter to the Buddha. The Buddha said, 'If one gives with the hope of receiving something in return, then at the time of giving, one commits an offense of wrong-doing, and at the time of eating, one commits an offense of transgression. If one gives without the hope of receiving something in return, but the recipient eats with the hope of receiving something in return, then at the time of giving, there is no offense, but at the time of eating, one commits an offense of transgression. If one gives with the hope of receiving something in return, but the recipient eats without the hope of receiving something in return, then at the time of giving, one commits an offense of wrong-doing, but at the time of eating, there is no offense. If one gives without the hope of receiving something in return, and the recipient receives the food without the hope of receiving something in return, then neither the giver nor the recipient commits an offense.'
The second summary verse of the Nidana-bheda section says: Dividing the deceased's belongings and leading the chanting, Spreading out robes and instructing the learners, Repeating actions, gathering, and expelling, Sramaneras are like those on the wall.
The first son's summary verse says: Dividing the deceased's belongings, If there is nothing, they should take from each other, If they see fighting, they should advise, Follow the head and direct the distribution.
At that time, the Buddha was in Sravasti (Sravasti). There was an elder who had only one son. When he grew up, he loved to renounce the world. He received full ordination in the Proper Dharma, but suddenly fell ill and died.
。時諸苾芻衣缽及尸悉皆同棄，諸俗人見，來白苾芻：「我輩流俗現有兒孫所求易得，死人之物尚不輕棄，尊者既是出家，復無男女，所有資財苦求方得，于死人物何故不收？」諸苾芻答曰：「世尊未許收死人衣。」苾芻以緣白佛，佛言：「苾芻身亡，所有衣缽不應棄擲。」復有苾芻遇病而死，收取其衣露屍而送，俗人見嫌，佛言：「不應露身而棄，應以裙帔蓋身而送。」時諸苾芻以好衣蓋，佛言：「勿用好衣。」時諸苾芻以破碎衣蓋，佛言：「應以非好非惡處中衣蓋。」時諸苾芻白佛：「所餘衣缽如何處分？」佛言：「有貧苾芻應可與之。」時六眾類常多貧乏，佛言：「勿與六眾，應從上座次第行與。」少年苾芻竟不曾得，佛言：「眾應同集先以言白，眾既和許可賣共分。」
緣處同前。有一苾芻忽然身死，所有衣缽並寄苾芻尼邊，殯送事了。時諸苾芻知其身死，于尼處索，尼聞索時問曰：「彼於何處死？」答言：「尼寺。」尼言：「在僧寺死，物可屬仁；在尼寺死者，彼則是我同法兄弟，所有衣缽我合得之。」尼既不還，苾芻白佛，佛言：「不合與尼，苾芻應分。」
緣處同前。有一苾芻尼，遇病身死，所有衣缽在苾芻邊。諸苾芻尼詣苾芻所白言：「尊者！尼名某甲，今已身亡，所寄之衣愿尊見與。
【現代漢語翻譯】 現代漢語譯本：當時，眾比丘（Bhikkhu，佛教僧侶）將衣物、缽盂和屍體一同丟棄。一些俗人看見后，前來對比丘說：『我們這些俗人，現在有兒孫，所求之物容易得到，死人的東西尚且不輕易丟棄。尊者們既然是出家人，又沒有兒女，所有的資財都是辛苦求得的，對於死人的遺物，為何不收起來呢？』眾比丘回答說：『世尊（釋迦牟尼佛）沒有允許我們收取死人的衣物。』比丘們將此事稟告佛陀，佛陀說：『比丘身亡后，所有的衣物和缽盂不應該丟棄。』 又有一些比丘遇到生病而死的人，收取了他的衣物，卻將屍體暴露在外運送，俗人見了心生嫌惡。佛陀說：『不應該暴露屍體而丟棄，應該用裙子或布單蓋住屍體運送。』當時，一些比丘用好的衣物覆蓋屍體，佛陀說：『不要用好的衣物。』一些比丘用破舊的衣物覆蓋屍體，佛陀說：『應該用不好不壞的普通的衣物覆蓋。』 當時，眾比丘稟告佛陀：『剩餘的衣物和缽盂應該如何處理？』佛陀說：『應該給予貧窮的比丘。』當時，六眾（指六群比丘，行為不端的比丘）常常貧困缺乏，佛陀說：『不要給六眾，應該從上座（資歷高的比丘）開始依次給予。』年輕的比丘始終沒有得到，佛陀說：『僧眾應該聚集在一起，先用言語說明情況，僧眾同意后，可以賣掉共同分配。』 事情發生的地點和之前一樣。有一位比丘忽然身亡，所有的衣物和缽盂都寄存在比丘尼（Bhikkhuni，佛教女僧侶）那裡，殯葬事宜完畢后，眾比丘得知他已經身亡，便去比丘尼那裡索要。比丘尼聽到索要時問道：『他在哪裡去世的？』回答說：『在尼寺。』比丘尼說：『在僧寺去世，東西可以歸你們；在尼寺去世的，他就是我的同法兄弟，所有的衣物和缽盂應該歸我所有。』比丘尼不肯歸還，比丘稟告佛陀，佛陀說：『不應該給比丘尼，應該由比丘們分配。』 事情發生的地點和之前一樣。有一位比丘尼生病身亡，所有的衣物和缽盂都在比丘那裡。眾比丘尼前往比丘處稟告說：『尊者！比丘尼某甲，現在已經身亡，她寄存在您那裡的衣物，希望尊者能夠交給我們。』
【English Translation】 English version: At that time, the Bhikkhus (Buddhist monks) discarded the robes, alms bowls, and corpses together. Some laypeople saw this and came to the Bhikkhus, saying, 'We laypeople now have children and grandchildren, and what we seek is easily obtained. We do not lightly discard the belongings of the dead. Since you venerable ones are renunciates and have no children, all your possessions are obtained through hardship. Why do you not collect the belongings of the dead?' The Bhikkhus replied, 'The World-Honored One (Shakyamuni Buddha) has not permitted us to collect the robes of the dead.' The Bhikkhus reported this matter to the Buddha, who said, 'When a Bhikkhu dies, all his robes and alms bowl should not be discarded.' Furthermore, some Bhikkhus encountered a sick person who died, collected his robes, but left the corpse exposed during transport, which the laypeople found repulsive. The Buddha said, 'One should not expose the corpse and discard it; one should cover the corpse with a skirt or cloth and transport it.' At that time, some Bhikkhus covered the corpse with good robes. The Buddha said, 'Do not use good robes.' Some Bhikkhus covered the corpse with tattered robes. The Buddha said, 'One should use ordinary robes that are neither good nor bad to cover it.' At that time, the Bhikkhus reported to the Buddha, 'How should the remaining robes and alms bowl be handled?' The Buddha said, 'They should be given to poor Bhikkhus.' At that time, the six groups (referring to the six groups of Bhikkhus, who behaved improperly) were often poor and lacking. The Buddha said, 'Do not give them to the six groups; they should be given in order, starting from the most senior (Bhikkhu with high seniority).' Young Bhikkhus never received anything, so the Buddha said, 'The Sangha (monastic community) should gather together, first explain the situation, and after the Sangha agrees, they can sell it and distribute it together.' The location of the event is the same as before. A Bhikkhu suddenly died, and all his robes and alms bowl were deposited with a Bhikkhuni (Buddhist nun). After the funeral arrangements were completed, the Bhikkhus learned of his death and went to the Bhikkhuni to request them. Upon hearing the request, the Bhikkhuni asked, 'Where did he die?' They replied, 'In the nunnery.' The Bhikkhuni said, 'If he died in the monastery, the belongings can belong to you; if he died in the nunnery, he is my Dharma brother, and all the robes and alms bowl should belong to me.' The Bhikkhuni refused to return them, so the Bhikkhus reported to the Buddha, who said, 'They should not be given to the Bhikkhuni; they should be distributed among the Bhikkhus.' The location of the event is the same as before. A Bhikkhuni fell ill and died, and all her robes and alms bowl were with the Bhikkhus. The Bhikkhunis went to the Bhikkhus and reported, 'Venerable ones! The Bhikkhuni named so-and-so has now passed away. We hope that you will return the robes she deposited with you.'
」苾芻聞死便作是言：「彼死之尼，即我同法姊妹，彼有衣缽我合得之。」以緣白佛，佛言：「應可還尼。」
緣處同前。有一苾芻遊歷人間，到一聚落在俗人舍，忽然遇病因即命終。是時長者殯送既訖，為掌衣缽。時有諸苾芻尼遊行至此，長者見已白言：「聖者！先有苾芻於我家死，彼之衣缽咸在我邊，應可持去。」時諸尼眾答長者言：「亡苾芻衣，尼不合得。」諸苾芻尼白苾芻知，苾芻以緣白佛，佛言：「若處無苾芻者，尼即應受。」
緣處同前。有一苾芻尼，執持衣缽遊行人間，至一村內在俗人家，遇病身死。爾時家主送往尸林，為舉衣缽。有諸苾芻行至於此，長者見已白言：「聖者！先有一尼於我家死，彼之衣缽咸在我邊，仁應將去。」苾芻答曰：「亡尼之物我不合得。」時諸苾芻以緣白佛，佛言：「若於其處無尼眾者，苾芻應取，此亦無犯。」
具壽鄔波離請世尊曰：「大德！若諸苾芻在俗人家而命過者，所有衣缽誰當合得？」佛言：「最初到者應得。」「若二人俱到，誰當合得？」佛言：「先索者得。」「若二俱索，誰當合得？」佛言：「二俱合得，或隨俗人情樂，與者當取。」
緣處同前。有二苾芻共相鬥諍，諸餘苾芻看斗而住，俗人見已作如是言：「聖者！我是俗流，見他
【現代漢語翻譯】 現代漢語譯本： 比丘聽到有尼姑去世，就說：『那個去世的尼姑，是我的同修姐妹，她的衣缽應該歸我。』他將此事稟告佛陀，佛陀說：『應該歸還給尼眾。』 事情發生的地點和之前一樣。有一個比丘遊歷人間，到一個村落在俗人家中，忽然生病去世。當時的長者安葬完畢后，保管了他的衣缽。當時有一些比丘尼來到這裡，長者見到她們后說：『聖者！先前有一個比丘在我家去世，他的衣缽都在我這裡，你們應該拿走。』這些比丘尼回答長者說：『去世比丘的衣服，尼姑不應該得到。』這些比丘尼將此事告訴比丘，比丘將此事稟告佛陀，佛陀說：『如果那個地方沒有比丘，尼姑就可以接受。』 事情發生的地點和之前一樣。有一個比丘尼，拿著衣缽遊歷人間，到一個村落在俗人家中，生病去世。當時家主將她送到尸陀林，保管了她的衣缽。有一些比丘走到這裡，長者見到他們后說：『聖者！先前有一個尼姑在我家去世，她的衣缽都在我這裡，你們應該拿走。』比丘回答說：『去世尼姑的東西我不應該得到。』這些比丘將此事稟告佛陀，佛陀說：『如果那個地方沒有尼眾，比丘應該拿走，這也沒有過錯。』 具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！如果各位比丘在俗人家中去世，所有的衣缽應該歸誰得到？』佛陀說：『最先到達的人應該得到。』『如果兩個人同時到達，應該歸誰得到？』佛陀說：『先要的人得到。』『如果兩個人都想要，應該歸誰得到？』佛陀說：『兩個人都可以得到，或者隨俗人的意願，給誰就拿走。』 事情發生的地點和之前一樣。有兩個比丘互相爭鬥，其餘的比丘看著他們爭鬥，俗人見到后這樣說：『聖者！我是普通人，看到他人』
【English Translation】 English version: A Bhikshu (monk) heard of the death of a Bhikshuni (nun) and said: 'That deceased nun was my fellow Dharma sister, her robes and bowl should belong to me.' He reported this matter to the Buddha, and the Buddha said: 'It should be returned to the Sangha of nuns.' The location of the event is the same as before. A Bhikshu was traveling among people and arrived at a village in a layman's house, where he suddenly fell ill and died. The elder of the village, after completing the funeral, took charge of his robes and bowl. At that time, some Bhikshunis arrived there, and the elder, seeing them, said: 'Venerable ones! A Bhikshu previously died in my house, and his robes and bowl are all with me; you should take them away.' The Bhikshunis replied to the elder: 'The robes of a deceased Bhikshu should not be received by nuns.' The Bhikshunis informed the Bhikshus of this matter, and the Bhikshus reported it to the Buddha. The Buddha said: 'If there are no Bhikshus in that place, the nuns may receive them.' The location of the event is the same as before. A Bhikshuni, carrying her robes and bowl, was traveling among people and arrived at a village in a layman's house, where she fell ill and died. The householder then sent her to the cemetery and took charge of her robes and bowl. Some Bhikshus happened to pass by, and the elder, seeing them, said: 'Venerable ones! A nun previously died in my house, and her robes and bowl are all with me; you should take them away.' The Bhikshus replied: 'We should not receive the belongings of a deceased nun.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'If there is no Sangha of nuns in that place, the Bhikshus should take them, and there is no fault in doing so.' The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'Venerable Sir! If Bhikshus die in laypeople's homes, who should receive all the robes and bowl?' The Buddha said: 'The one who arrives first should receive them.' 'If two people arrive at the same time, who should receive them?' The Buddha said: 'The one who asks first receives them.' 'If both ask, who should receive them?' The Buddha said: 'Both may receive them, or according to the layperson's preference, whoever is given them should take them.' The location of the event is the same as before. Two Bhikshus were fighting with each other, and the other Bhikshus were watching them fight. The laypeople, seeing this, said: 'Venerable ones! I am a common person, seeing others'
斗時尚為揮解。如何尊者看斗而住？」苾芻報曰：「此皆儜人，好為斗諍，誰能為解？」諸苾芻以緣白佛，佛言：「應可止諫，不應看住。」時諸苾芻，雖設言諫仍不止息，佛言：「若諫不止者，應可與作舍置羯磨。」有二苾芻，共為論議研核是非，因生瞋忿懷諍而住。時諸苾芻與作舍置，時彼二人作如是說：「我等論議研尋道理，仁輩何因輒作羯磨？」苾芻報曰：「斗諍之人佛令舍置，由此因緣與汝羯磨。」以緣白佛，佛言：「不應如是為作羯磨。若現有二師者，應為諫誨。若滿十夏離依止者，諸苾芻應諫。若不止者，眾應與作舍置羯磨。」
具壽鄔波離請世尊曰：「若有苾芻，于兩界中而命過者，此之衣缽誰當合得？」佛言：「隨頭向處合得。」「若頭在兩界，此欲如何？」佛言：「二處俱得。」
第二子攝頌曰：
唱導乘車輿， 得衣應舉掌， 僧伽獲衣利， 凡聖可同分。
爾時佛在室羅伐城。時此城中先多外道於此而住，由佛來至，令諸外道無復威光利養寡少。時諸俗流信外道者，皆悉乞求為興供養。給孤獨長者每於晨朝往詣佛所，路逢外道，從長者乞，欲為外道而興供養。長者見已作如是念：「外道邪徒修習惡法，尚能告乞供養己師。如佛世尊，于諸經中作如是說：『若不
【現代漢語翻譯】 現代漢語譯本：
'斗時尚為揮解。如何尊者看斗而住？' 苾芻（bhiksu，比丘，佛教出家男眾）回答說：'這些人都是愚蠢的人，喜歡爭鬥，誰能為他們排解？' 眾苾芻將此事稟告佛陀，佛陀說：'應該勸阻制止，不應該袖手旁觀。' 當時眾苾芻雖然勸阻制止，但他們仍然不停息。佛陀說：'如果勸阻不止，應該對他們進行舍置羯磨（羯磨指僧團的議事和決議，舍置羯磨指僧團決定不再理會他們）。'
有兩位苾芻，共同討論研究辯論是非，因為生氣而懷恨爭執不休。當時眾苾芻對他們進行了舍置。當時那兩個人這樣說：'我們討論研究探尋道理，你們憑什麼對我們進行羯磨？' 苾芻回答說：'佛陀命令舍置爭鬥的人，因為這個緣故對你們進行羯磨。' 眾苾芻將此事稟告佛陀，佛陀說：'不應該這樣進行羯磨。如果現有兩位導師，應該進行勸誡教誨。如果滿了十個夏季，離開了依止師，眾苾芻應該勸誡。如果仍然不止息，僧團應該對他們進行舍置羯磨。'
具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：'如果有苾芻，在兩個邊界之間去世，他的衣缽應該歸誰所有？' 佛陀說：'應該歸頭所朝向的那一方所有。' '如果頭在兩個邊界之間，這應該怎麼辦？' 佛陀說：'兩處都可獲得。'
第二子攝頌說：
唱導乘車輿， 得衣應舉掌， 僧伽（Samgha，僧團）獲衣利， 凡聖可同分。
當時佛陀在室羅伐城（Sravasti）。當時這座城市中先前有很多外道住在這裡，由於佛陀的到來，使得這些外道失去了威望，獲得的供養也減少了。當時信奉外道的俗人，都乞求為外道興辦供養。給孤獨長者（Anathapindika，佛教大護法）每天早晨前往佛陀住所，在路上遇到外道，他們向長者乞討，想要為外道興辦供養。長者見到后這樣想：'外道邪徒修習惡法，尚且能夠乞討供養他們的老師。而佛陀世尊，在各種經典中這樣說：'如果不'
【English Translation】 English version:
'Fighting is still being resolved. How can the venerable ones watch the fighting and stay?' A bhiksu (bhikkhu, Buddhist monk) replied, 'These are all foolish people who like to fight. Who can resolve their disputes?' The bhiksus reported this matter to the Buddha, who said, 'They should be stopped and admonished; they should not be watched idly.' At that time, although the bhiksus tried to stop them, they did not cease. The Buddha said, 'If admonishment does not stop them, a suspension karma (formal act of the Sangha) should be performed against them.'
Two bhiksus were discussing and examining the rights and wrongs, and they stayed in anger and contention. At that time, the bhiksus performed a suspension karma against them. Then the two men said, 'We are discussing and exploring the truth. Why do you perform karma against us?' The bhiksus replied, 'The Buddha ordered that those who fight should be suspended. For this reason, karma is performed against you.' The bhiksus reported this matter to the Buddha, who said, 'Karma should not be performed in this way. If there are two teachers present, they should be admonished and taught. If they have completed ten summers and left their preceptor, the bhiksus should admonish them. If they still do not stop, the Sangha (community of monks) should perform a suspension karma against them.'
The venerable Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the World-Honored One, 'If a bhiksu dies between two boundaries, who should receive his robes and bowl?' The Buddha said, 'They should go to the side to which the head is facing.' 'If the head is between the two boundaries, what should be done?' The Buddha said, 'Both places can receive them.'
The second verse of the son says:
Chanting guides the carriage, the robes should be held up, The Sangha (community of monks) obtains the benefit of the robes, the ordinary and the holy can share them equally.
At that time, the Buddha was in Sravasti (ancient Indian city). At that time, there were many non-Buddhists living in this city. Because of the Buddha's arrival, these non-Buddhists lost their prestige, and the offerings they received were reduced. At that time, the laypeople who believed in non-Buddhists all begged to make offerings to the non-Buddhists. Anathapindika (a wealthy merchant and a major patron of the Buddha) went to the Buddha's residence every morning. On the way, he met non-Buddhists who begged him to make offerings to the non-Buddhists. When the elder saw this, he thought, 'The non-Buddhist heretics practice evil doctrines, yet they are able to beg for offerings to their teachers. The Buddha, the World-Honored One, said in various sutras, 'If not'
信者勸令生信，使其調伏住正法中。』如其大師見聽許者，我告眾人：『於此福田而興供養。』」作是念已，入逝多林頂禮世尊在一面立，即以上事具白世尊：「唯愿聽我隨情告乞供養佛僧。」世尊告曰：「隨意應作。」長者即便巡行告乞，時諸居士及婆羅門咸白長者曰：「若諸聖眾共來乞者，我等福利倍更增多。」是時長者以緣白佛，佛告苾芻：「應與長者共相藉助。」時諸苾芻既奉教已，便與長者相隨告乞，諸人告曰：「若佈施時稱我名字普告知者，斯曰善哉！」世尊告曰：「若有施主奉物之時，當唱其名為作咒愿，然後當受。」便遣俗人唱其名字，諸人報曰：「若令聖眾唱我名者，其福增多。」佛言：「應令苾芻唱其名字。」時有施主，將其財物就寺而施，佛言：「若來寺中者，亦為稱名咒愿方受。」時彼苾芻周遍宣告，唱導之時眾人雲集，共相排逼不暇近前，佛言：「其唱導者應可乘車或升高輿。」若時暑熱或遭風雨，佛言：「應為幰蓋遍覆其身。」一面開門人多闐噎，佛言：「應開四門令四人唱導。」
時給孤獨長者巡告之時，多獲上疊百千萬雙及余資財其數巨億，便作是念：「今我求乞多獲珍財，我今宜應設大施會，佛及聖眾普皆供養，當持此物安在眾前一時奉施。」作是念已，于逝多林所以種種
【現代漢語翻譯】 現代漢語譯本：'對於那些有信仰的人，勸導他們生起信心，使他們調伏身心，安住于正法之中。'如果大師觀察到有人願意聽從並允許，我就告訴眾人：'應當在這片福田中興起供養。'」這樣想著，長者進入逝多林（Jetavana，祇樹給孤獨園），頂禮世尊，在一旁站立，隨即把以上的事情詳細稟告世尊：「唯愿世尊允許我隨意勸請大家供養佛和僧眾。」世尊告訴他說：「可以隨意去做。」長者隨即巡行勸請，當時各位居士和婆羅門都對長者說：「如果各位聖眾一同前來勸請，我們的福利將會成倍增多。」當時長者把這個情況稟告佛陀，佛陀告訴比丘們：「應當與長者共同互相幫助。」當時各位比丘接受教誨后，便與長者一同勸請，眾人說：「如果佈施時稱念我的名字並普遍告知大家，那就太好了！」世尊說：「如果有施主奉獻物品的時候，應當唱唸他的名字為他作咒愿，然後才接受。」於是派遣俗人唱唸他們的名字，眾人迴應說：「如果讓聖眾唱唸我的名字，我的福報會更多。」佛陀說：「應當讓比丘唱唸他們的名字。」當時有施主，將他們的財物送到寺廟來佈施，佛陀說：「如果來到寺廟中的人，也要稱念名字咒愿后才接受。」當時那些比丘四處宣告，唱導的時候眾人雲集，互相擁擠沒有空隙靠近，佛陀說：「那些唱導的人應該乘坐車輛或者登上高臺。」如果遇到暑熱或者風雨，佛陀說：「應該用幰蓋遍覆他們的身體。」一面開門人多擁堵，佛陀說：「應該開設四面門讓四個人唱導。」 當時給孤獨（Anathapindika，又稱須達多）長者巡行勸請的時候，獲得很多上等的疊布成百千萬雙以及其餘的資財，數量巨大，於是心想：'現在我勸請獲得這麼多的珍貴財物，我現在應該舉辦大型的佈施法會，普遍供養佛陀和聖眾，應當把這些物品安放在大眾面前，一次性奉獻佈施。'這樣想著，在逝多林（Jetavana，祇樹給孤獨園）里，所以……
【English Translation】 English version: 'For those who have faith, encourage them to generate faith, so that they may subdue their minds and abide in the Right Dharma.' If the master sees that someone is willing to listen and permit, I will tell the people: 'You should make offerings in this field of merit.'」 Having thought this, the elder entered Jetavana (Jetavana, meaning Jeta's Grove), prostrated before the World Honored One, and stood to one side. He then reported the above matters in detail to the World Honored One: 「May the World Honored One allow me to freely exhort everyone to make offerings to the Buddha and the Sangha.」 The World Honored One told him: 「You may do as you please.」 The elder then went around exhorting, and at that time, all the laypeople and Brahmins said to the elder: 「If all the holy assembly comes to exhort together, our blessings will be multiplied.」 At that time, the elder reported this situation to the Buddha, and the Buddha told the Bhikshus: 「You should help each other with the elder.」 At that time, the Bhikshus, having received the teaching, went with the elder to exhort, and the people said: 「If you announce my name and inform everyone when giving alms, that would be wonderful!」 The World Honored One said: 「If a donor offers something, you should chant his name and make a blessing for him before accepting it.」 So he sent laypeople to chant their names, and the people responded: 「If the holy assembly chants my name, my blessings will be even greater.」 The Buddha said: 「You should have the Bhikshus chant their names.」 At that time, some donors brought their wealth to the temple to give alms, and the Buddha said: 「If those who come to the temple, also chant the name and make a blessing before accepting.」 At that time, those Bhikshus announced everywhere, and when chanting, the people gathered, crowding each other without space to approach. The Buddha said: 「Those who chant should ride in a vehicle or ascend to a high platform.」 If it is hot or there is wind and rain, the Buddha said: 「You should cover their bodies with a canopy.」 With one side of the door open, many people were congested, and the Buddha said: 「You should open four doors and have four people chant.」 At that time, when Anathapindika (Anathapindika, also known as Sudatta) was touring and exhorting, he obtained many superior layers of cloth, hundreds of thousands of pairs, and other wealth, a huge amount. So he thought: 'Now that I have obtained so much precious wealth from exhorting, I should now hold a large almsgiving ceremony, universally making offerings to the Buddha and the holy assembly. I should place these items in front of the assembly and offer them all at once.' Thinking this, in Jetavana (Jetavana, meaning Jeta's Grove), therefore...
繒彩周匝莊嚴，三衣資具架上盈滿，各令諸人而為守護，便禮佛足白言：「世尊！我欲明日廣設大會奉佛及僧。」是時世尊默然而受。給孤長者即于其夜，備辦種種上妙飲食，明旦寺中敷設座褥，往白時至。佛與大眾咸皆就座，飲食竟收缽已，嚼齒木澡漱訖。長者以諸衣物置上座前，即便前禮佛足白言：「世尊！於此人間幾是福田？」佛言：「有二：謂學及無學。學人差別有十八種，無學之人有其九種，是謂福田，堪銷物利。云何十八種有學人？謂預流向、預流果、一來向、一來果、不還向、不還果、阿羅漢向、隨信行、隨法行、信、解、見至、家家、一間、中生、有行、無行、上流，是名十八。何等名為九種無學？謂退法、思法、護法、住法、堪達法、不動法、不退法、慧解脫、俱解脫，是名為九。」
爾時世尊作是語已，復說頌曰：
「於此世間學無學， 是可恭敬應供養； 質直身語心清凈， 施此福田招大果。」
時給孤獨長者，在上座前立請宣唱人：「唯愿聖者！作如是白：『若是世尊聲聞弟子，是合恭敬、是應禮拜、無上福田，堪受世間所有物利者，此之衣物隨意當受。』」其宣唱者，在上座前立作如是白：「大德僧伽聽！若是世尊聲聞弟子，是合恭敬、是應禮拜、無上福田，堪受
【現代漢語翻譯】 現代漢語譯本：用各種顏色的絲綢裝飾得莊嚴肅穆，三衣（僧侶的袈裟）、資具（僧侶的日用品）在架子上堆得滿滿的，（給孤長者）讓每個人都守護著這些物品，然後禮拜佛陀的雙足，稟告說：『世尊！我打算明天廣設盛大的齋會，供養佛陀和僧眾。』當時，世尊默默地接受了。（給孤長者）當晚就準備了各種上等的美味佳餚，第二天早上在寺廟裡鋪設好座位，前去稟告佛陀時間已到。佛陀與大眾都入座，用完齋飯，收起缽，嚼完齒木，漱口完畢。長者將各種衣物放在上座的前面，然後上前禮拜佛足，稟告說：『世尊！在這世間，哪些是值得佈施的福田呢？』佛陀說：『有兩種：即有學和無學。有學之人有十八種差別，無學之人有九種，這些都是福田，能夠消化信眾的供養。』 『哪十八種是有學之人呢？即預流向（Srotapanna，入流果的趨向者）、預流果（Srotapanna，入流果）、一來向（Sakrdagamin，一來果的趨向者）、一來果（Sakrdagamin，一來果）、不還向（Anagamin，不還果的趨向者）、不還果（Anagamin，不還果）、阿羅漢向（Arhat，阿羅漢果的趨向者）、隨信行（隨信仰而行者）、隨法行（隨教法而行者）、信解（通過信仰而解脫者）、見至（通過見解而證悟者）、家家（在欲界中還要經歷一家至一家的輪迴者）、一間（僅隔一生便可解脫者）、中生（于中陰身階段證得阿羅漢果者）、有行（通過努力修行而證悟者）、無行（不需特別努力便可證悟者）、上流（從色界上方遷流至更高界者），這就是十八種。』 『哪九種是無學之人呢？即退法（可能退失已得成就者）、思法（常自思惟所證之法者）、護法（能守護所得之法者）、住法（安住于所得之法者）、堪達法（能迅速通達更深之法者）、不動法（已證得不動之法者）、不退法（永不退失所得之法者）、慧解脫（僅以智慧而得解脫者）、俱解脫（以智慧和禪定而得解脫者），這就是九種。』 當時，世尊說完這些話后，又說了偈頌： 『在這世間，有學和無學，都是值得恭敬和應供養的；他們的身語意正直清凈，佈施給這樣的福田，能招感巨大的果報。』 當時，給孤獨長者，在上座前站立，請宣唱人說：『希望聖者！這樣宣告：『如果是世尊的聲聞弟子，是值得恭敬、是應該禮拜、是無上的福田，能夠接受世間所有供養的，這些衣物可以隨意接受。』』』那位宣唱者，在上座前站立，這樣宣告：『大德僧伽聽！如果是世尊的聲聞弟子，是值得恭敬、是應該禮拜、是無上的福田，能夠接受世間』
【English Translation】 English version: Adorned all around with silk fabrics of various colors, the three robes (of monks) and requisites (of monks) were fully stocked on the shelves. (Sudatta, Anathapindika) instructed everyone to guard these items, then bowed at the Buddha's feet and said, 'World Honored One! I intend to hold a grand assembly tomorrow to offer food to the Buddha and the Sangha.' At that time, the World Honored One silently accepted. That night, Sudatta prepared all kinds of exquisite and delicious food. The next morning, he had seats arranged in the monastery and went to inform the Buddha that the time had come. The Buddha and the assembly all took their seats. After the meal, the bowls were cleared away, and they chewed toothpicks and rinsed their mouths. The elder placed various items of clothing in front of the high seat, then stepped forward, bowed at the Buddha's feet, and said, 'World Honored One! In this world, who are the fields of merit worthy of offerings?' The Buddha said, 'There are two: those who are still learning (with training) and those who have completed their learning (without training). There are eighteen kinds of learners, and nine kinds of those who have completed their learning. These are fields of merit, capable of digesting the offerings of the faithful.' 'What are the eighteen kinds of learners? They are: Stream-enterer aspirant (Srotapanna, one who is on the path to becoming a Stream-enterer), Stream-enterer (Srotapanna, one who has attained the fruit of Stream-entry), Once-returner aspirant (Sakrdagamin, one who is on the path to becoming a Once-returner), Once-returner (Sakrdagamin, one who has attained the fruit of Once-return), Non-returner aspirant (Anagamin, one who is on the path to becoming a Non-returner), Non-returner (Anagamin, one who has attained the fruit of Non-return), Arhat aspirant (Arhat, one who is on the path to becoming an Arhat), follower by faith (one who follows by faith), follower by Dharma (one who follows by the teachings), liberated by faith (one who is liberated through faith), attained through vision (one who is enlightened through insight), family-to-family (one who will be reborn in the desire realm from family to family), with one interval (one who will be liberated after only one more lifetime), intermediate existence (one who attains Arhatship during the intermediate state), with effort (one who attains enlightenment through effort), without effort (one who attains enlightenment without special effort), upstream goer (one who migrates from the upper realms of form to higher realms). These are the eighteen.' 'What are the nine kinds of those who have completed their learning? They are: one who may decline (one who may regress from their attainment), one who reflects (one who constantly reflects on the Dharma they have attained), one who protects (one who protects the Dharma they have attained), one who abides (one who abides in the Dharma they have attained), one who is capable of penetrating (one who can quickly penetrate deeper Dharma), one who is unshakeable (one who has attained unshakeable Dharma), one who does not decline (one who never regresses from their attainment), liberated by wisdom (one who is liberated solely through wisdom), liberated in both ways (one who is liberated through both wisdom and meditation). These are the nine.' At that time, after the World Honored One spoke these words, he further spoke a verse: 'In this world, those who are learning and those who have completed their learning are worthy of respect and offerings; their body, speech, and mind are upright and pure. Giving to such fields of merit brings great rewards.' At that time, Sudatta, Anathapindika, stood before the high seat and asked the proclaimer to say: 'May the venerable one proclaim thus: 'If there are disciples of the World Honored One, worthy of respect, worthy of reverence, unsurpassed fields of merit, capable of receiving all worldly offerings, let them freely accept these items of clothing.'' The proclaimer stood before the high seat and proclaimed thus: 'Listen, noble Sangha! If there are disciples of the World Honored One, worthy of respect, worthy of reverence, unsurpassed fields of merit, capable of receiving'
世間所有利物者，此之衣物隨意當受。」是時大眾聞告白已，諸有遠離貪、瞋、癡者，作如是念：「給孤長者作是宣告：『若是世尊聲聞弟子，是合恭敬、是應禮拜、無上福田，堪受世間所有利物者，此之衣物隨意當受。』」諸阿羅漢作如是念：「我是僧中獲無上果，於此物利應合受用。如世尊言：『汝等苾芻，自有勝善，當須內秘現粗惡相。』我今如何為此衣利自揚己德，而云我是無上離欲之人。」作是念已皆默然住。諸有餘惑尚未盡者，亦作斯念：「此物擬施無上福田，我惑未盡，是不應得。」彼亦默住。諸有具縛異生亦作是念：「此施無上福田，我今具縛灼然無分。」是時眾中竟無一人取其利物。爾時長者便作是念：「我今豈與諸聖凡眾覆缽事耶？」須臾之頃形容憔悴面色痿黃，往世尊所禮佛足已在一面坐，即以上事具白世尊。
爾時世尊知而故問具壽阿難陀曰：「給孤長者以多衣物奉施大眾，何意眾中無人為受？」阿難陀曰：「給孤長者作如是白：『於此眾中，若是世尊聲聞弟子，是合恭敬、是應禮拜、無上福田，堪受世間所有利物者，此之衣物隨意當受。』時諸大眾聞此白已，聖凡皆默，由此因緣，無人為受。」爾時世尊告阿難陀曰：「汝今宜去告諸苾芻：『現住室羅伐城及以余處，皆令總集供侍堂
【現代漢語翻譯】 現代漢語譯本： 『世間所有有用的東西，這些衣物可以隨意取用。』當時，大眾聽了這番宣告后，那些遠離貪婪、嗔恨、愚癡的人，心中這樣想：『給孤長者（Anathapindika，一位富有的商人，以慷慨著稱）這樣宣告：『如果是世尊（釋迦牟尼佛）的聲聞弟子（Śrāvaka，聽聞佛法而修行的弟子），是值得恭敬、應該禮拜、無上的福田（指能夠帶來無上福報的善行），可以接受世間所有有用的東西，這些衣物可以隨意取用。』』那些阿羅漢（Arhat，已證得解脫的聖者）心中這樣想：『我是僧團中獲得無上果位的人，對於這些財物利益應該可以接受享用。正如世尊所說：『你們這些比丘（Bhiksu，出家修行的男性），自己有殊勝的善行，應當在內心保守秘密，外表顯現粗陋惡劣的樣子。』我如今怎麼能爲了這些衣物的利益而自我宣揚功德，說我是無上離欲之人呢？』這樣想著，都默默地住于寂靜之中。那些還有迷惑尚未斷盡的人，也這樣想：『這些財物是打算佈施給無上福田的，我迷惑未盡，是不應該得到的。』他們也默默地住于寂靜之中。那些具有煩惱束縛的凡夫俗子也這樣想：『這些是佈施給無上福田的，我現在具有煩惱的束縛，顯然沒有我的份。』當時，大眾之中竟然沒有一個人取用那些財物利益。這時給孤長者便這樣想：『我如今難道是與這些聖者凡夫做覆缽（一種表示斷絕關係的儀式）的事情嗎？』須臾之間，形容憔悴，面色萎黃，前往世尊處，禮拜佛足后在一旁坐下，隨即把以上的事情全部稟告世尊。
當時世尊明知此事，卻故意問具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）說：『給孤長者用許多衣物奉獻佈施給大眾，為什麼大眾之中沒有人接受呢？』阿難陀回答說：『給孤長者這樣宣告：『在這大眾之中，如果是世尊的聲聞弟子，是值得恭敬、應該禮拜、無上的福田，可以接受世間所有有用的東西，這些衣物可以隨意取用。』當時諸位大眾聽了這番宣告后，聖者凡夫都保持沉默，因為這個因緣，沒有人接受。』當時世尊告訴阿難陀說：『你現在應該去告訴各位比丘：『現在住在室羅伐城（Śrāvastī，古印度城市，是佛陀弘法的重要地點）以及其他地方的比丘，都讓他們聚集到供侍堂（用於僧團集會和用餐的場所）。』
【English Translation】 English version: 『Whatever useful things there are in the world, these clothes may be taken freely.』 At that time, after the assembly heard this announcement, those who were far from greed, hatred, and delusion thought thus: 『Anathapindika (a wealthy merchant known for his generosity) has made this announcement: 『If there are any Śrāvakas (disciples who listen to and practice the teachings) of the World Honored One (Śākyamuni Buddha), who are worthy of respect, worthy of reverence, and are supreme fields of merit (referring to virtuous actions that bring supreme blessings), who are worthy of receiving all useful things in the world, these clothes may be taken freely.』』 Those Arhats (enlightened beings who have attained liberation) thought thus: 『I am one who has attained the supreme fruit in the Sangha (the monastic community), and I should be able to receive and enjoy these material benefits. As the World Honored One has said: 『You Bhikshus (ordained monks), if you have superior virtues, you should keep them secret within, and outwardly display a rough and coarse appearance.』 How can I now, for the sake of these clothes, proclaim my own virtues and say that I am a person of supreme detachment?』 Thinking thus, they all remained silent. Those who still had doubts that had not been exhausted also thought thus: 『These things are intended to be given to the supreme field of merit, and since my doubts have not been exhausted, I should not receive them.』 They also remained silent. Those ordinary beings who were still bound by afflictions also thought thus: 『These are to be given to the supreme field of merit, and since I am still bound by afflictions, it is clear that I have no share in them.』 At that time, not a single person in the assembly took those material benefits. Then the elder thought thus: 『Am I now doing something like an overturning of the bowl (a ritual signifying severance of relations) with these noble and ordinary people?』 In a short while, his appearance became haggard, and his complexion withered and yellow. He went to the World Honored One, prostrated himself at the Buddha's feet, and sat down on one side. Then he reported all the above matters to the World Honored One.
At that time, the World Honored One, knowing this matter, deliberately asked the Venerable Ānanda (one of the ten great disciples of the Buddha, known for his excellent memory): 『Anathapindika has offered many clothes to the assembly, why is it that no one in the assembly has accepted them?』 Ānanda replied: 『Anathapindika made this announcement: 『In this assembly, if there are any Śrāvakas of the World Honored One, who are worthy of respect, worthy of reverence, and are supreme fields of merit, who are worthy of receiving all useful things in the world, these clothes may be taken freely.』 At that time, all the noble and ordinary people remained silent after hearing this announcement, and because of this reason, no one accepted them.』 At that time, the World Honored One said to Ānanda: 『You should now go and tell all the Bhikshus: 『Those who are now residing in Śrāvastī (an ancient Indian city, an important place for the Buddha's teachings) and in other places, let them all gather in the service hall (a place used for monastic gatherings and meals).』
中。』」時具壽阿難陀奉佛教已，便往告眾令集堂中，還至佛所禮足。白言：「大眾總集，愿佛知時。」於時善逝便往堂中就座而坐，告諸苾芻曰：「給孤長者多施衣服，何故汝等而無受者？」時諸苾芻默然無對。於時大師知而故問阿難陀曰：「何故苾芻我問之時默爾無答？」時阿難陀即以前事具白世尊。佛告諸苾芻：「豈非汝等先以信心來投於我出家離俗求涅槃耶？」諸苾芻曰：「如是。世尊！」佛言：「汝等若以信心投我出家情求涅槃修凈行者，此諸苾芻所著衣服直一億金錢，所住房舍直金錢五百，所啖飲食具足百味，如是等事我皆聽受，汝並堪銷。若有苾芻破重戒者，于僧住處，乃至不銷一口之食，僧伽藍地不容一足。何以故？汝等應知！破戒之人有十種過失，自知我是破戒惡人、他亦知是破戒之者，所有天神不來親附，同梵行者知法善人咸生輕賤，罪惡音響四遠共知，未證悟者不復能證，已證法者悉皆退失，曾所聽聞咸皆忘念，命欲終時心生懊惱，捨命之後生地獄中。又諸苾芻！應知受用有其五種：一者為主受用，二者父財受用，三者聽許受用，四者負債受用，五者盜賊受用。云何為主受用？謂阿羅漢永除三毒。云何父財受用？謂諸學人尚有餘惑。云何聽許受用？謂淳善異生於戒清凈勤修禪誦無懈怠心。云何
【現代漢語翻譯】 現代漢語譯本：' 這時，具壽阿難陀接受了佛的教誨后，便去告知大家到集會堂中集合，然後回到佛陀那裡，禮拜佛足，稟告說：'大眾已經集合完畢，請佛陀知曉時機。' 當時，善逝（佛陀的稱號）便前往集會堂，就座而坐，告訴各位比丘說：'給孤長者（Anathapindika，一位慷慨的施主）捐贈了很多衣服，為什麼你們都沒有人接受呢？' 這時，各位比丘都沉默不語，沒有回答。當時，大師（佛陀的稱號）明知原因卻故意問阿難陀說：'為什麼比丘們在我問話的時候都沉默不答呢？' 這時，阿難陀便將之前的事情全部稟告了世尊（佛陀的稱號）。佛陀告訴各位比丘說：'難道不是你們先前因為信心而來投靠我，出家離俗，尋求涅槃（Nirvana，解脫）嗎？' 各位比丘回答說：'是的，世尊！' 佛陀說：'你們如果因為信心投靠我出家，一心尋求涅槃，修持清凈的行為，那麼這些比丘所穿的衣服價值一億金錢，所居住的房舍價值五百金錢，所吃的食物具備各種美味，這些事情我都允許你們接受，你們也能夠承受。如果有比丘違犯了重戒，那麼在僧團的住處，乃至不能消化一口食物，僧伽藍（Sangharama，寺院）的土地不容許他立足。為什麼呢？你們應該知道！破戒之人有十種過失：自己知道我是破戒的惡人，他人也知道我是破戒之人，所有的天神不來親近依附，同修梵行（Brahmacharya，清凈行）的知法善人都會輕視賤待，罪惡的名聲四處傳播，未證悟的人不能再證悟，已經證悟的人全部退失，曾經聽聞的教法全部忘記，臨命終時心中懊惱，捨棄生命之後墮入地獄之中。 還有，各位比丘！應該知道受用有五種：一者，為主受用；二者，父財受用；三者，聽許受用；四者，負債受用；五者，盜賊受用。什麼是為主受用？就是阿羅漢（Arhat，已證悟的聖者）永遠斷除了貪嗔癡三毒。什麼是父財受用？就是還在學習的人，還有煩惱迷惑沒有斷除。什麼是聽許受用？就是心地善良的凡夫，對於戒律清凈，勤奮地修習禪定和誦經，沒有懈怠之心。什麼是
【English Translation】 English version: ' Then, the Venerable Ananda, having received the Buddha's teaching, went to inform the assembly to gather in the assembly hall, and then returned to the Buddha, prostrated at his feet, and reported: 'The assembly is complete, may the Buddha know the time.' At that time, the Sugata (Buddha's title) went to the assembly hall, sat down, and said to the Bhikshus (monks): 'The Elder Anathapindika (a generous benefactor) has donated many robes, why is it that none of you are accepting them?' At that time, the Bhikshus remained silent and did not answer. Then, the Master (Buddha's title), knowing the reason, deliberately asked Ananda: 'Why are the Bhikshus silent and not answering when I ask?' Then, Ananda recounted all the previous events to the World Honored One (Buddha's title). The Buddha said to the Bhikshus: 'Was it not because of faith that you came to rely on me, left home and renounced the world, seeking Nirvana (liberation)?' The Bhikshus replied: 'Yes, World Honored One!' The Buddha said: 'If you have come to rely on me out of faith, left home, wholeheartedly seeking Nirvana, and cultivating pure conduct, then these robes worn by the Bhikshus are worth one hundred million gold coins, the dwellings they live in are worth five hundred gold coins, and the food they eat is complete with all kinds of delicacies, all these things I allow you to accept, and you are able to bear them. If there is a Bhikshu who violates the heavy precepts, then in the Sangha's (community) dwelling place, he cannot even digest a mouthful of food, and the land of the Sangharama (monastery) does not allow him to stand. Why? You should know! A person who breaks the precepts has ten kinds of faults: he knows himself to be a precept-breaking evil person, others also know him to be a precept-breaker, all the Devas (gods) do not come to be close and rely on him, those who practice Brahmacharya (pure conduct) together, the wise and virtuous people, will despise and belittle him, the evil reputation spreads far and wide, those who have not attained enlightenment cannot attain it, those who have already attained the Dharma (teachings) will all regress, all the teachings they have heard will be forgotten, at the time of death they will feel remorse in their hearts, and after abandoning their lives they will fall into hell. Furthermore, Bhikshus! You should know that there are five kinds of enjoyment: first, enjoyment as a master; second, enjoyment of paternal wealth; third, enjoyment by permission; fourth, enjoyment by debt; fifth, enjoyment as a thief. What is enjoyment as a master? It is when an Arhat (enlightened being) has forever eradicated the three poisons of greed, hatred, and delusion. What is enjoyment of paternal wealth? It is when those who are still learning still have afflictions and delusions that have not been eradicated. What is enjoyment by permission? It is when a pure-hearted ordinary person is pure in precepts, diligently cultivates meditation and chanting, and has no懈怠(xie dai, lax) mind. What is
負債受用？謂雖防禁戒而不勤修覺品善法。云何盜賊受用？謂於四重禁中隨犯其一。是故汝等知是事已應當修學。然此長者，所施衣物及獲餘利，大眾應可平等共分。」
根本說一切有部尼陀那捲第二 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部尼陀那捲第三
大唐三藏法師義凈奉 制譯
第三子攝頌曰：
有張有不張， 有出有不出， 若在於界外， 聞生隨喜心。
爾時佛在室羅伐城。具壽鄔波離請世尊曰：「頗有苾芻僧伽共張羯恥那衣，在於眾中而非張衣耶？」佛言：「有！若苾芻共張衣時，不與他欲而便昏睡或時入定，此人雖復處在眾中，不得名為共張衣也。然而大眾名善張衣。」「頗有苾芻僧伽共張羯恥那時而不領受成張衣不？」佛言：「有！若苾芻僧伽共張衣時，與他欲已，或時入定或復睡眠，雖不覺知亦成張衣。」「頗有苾芻僧伽共出羯恥那時雖在眾中不名出衣耶？」佛言：「有！若苾芻僧伽出衣之時，不與他欲，而便入定或復睡眠，此人不名出衣，然而僧伽得名出衣。」「頗有苾芻僧伽共出衣時身在眾中心不領受名出衣耶？」佛言：「有！若苾芻僧伽出衣，與他欲已或入定睡眠，然而僧伽成共出衣。若有苾
【現代漢語翻譯】 現代漢語譯本 『負債受用』是指雖然防範禁戒，卻不勤奮修習覺品善法。 『盜賊受用』是指對於四重禁（Sì chóng jìn）(四種根本戒律)中的任何一條犯戒。 因此，你們知道這些事情后，應當努力修學。然而，這位長者（zhǎng zhě）(富人)所佈施的衣物以及獲得的其餘利益，大眾應該平等地共同分配。
根本說一切有部尼陀那（Gēnběn shuō yīqiè yǒu bù Nítuóná）卷第二 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦（Gēnběn shuō yīqiè yǒu bù Nítuóná mù dé jiā）
根本說一切有部尼陀那（Gēnběn shuō yīqiè yǒu bù Nítuóná）卷第三
大唐三藏法師義凈（Yì Jìng）奉 制譯
第三子攝頌說：
有張有不張， 有出有不出， 若在於界外， 聞生隨喜心。
當時，佛陀（Fótuó）在室羅伐城（Shìluó fá chéng）。具壽鄔波離（Jùshòu Wūbōlí）請問世尊（Shìzūn）說：『是否有比丘（Bǐqiū）僧伽（Sēngqié）共同張羯恥那衣（Jié chǐ nà yī）(一種功德衣)，身在僧眾中卻不算張衣呢？』 佛陀（Fótuó）說：『有！如果比丘（Bǐqiū）共同張衣時，沒有給予他人同意（yù）(同意、許可)，就昏睡或者入定（rùdìng），這個人即使身在僧眾中，也不能稱為共同張衣。然而，大眾可以稱為善於張衣。』 『是否有比丘（Bǐqiū）僧伽（Sēngqié）共同張羯恥那（Jié chǐ nà）衣時，而不領受，最終卻成就了張衣呢？』 佛陀（Fótuó）說：『有！如果比丘（Bǐqiū）僧伽（Sēngqié）共同張衣時，給予他人同意（yù）后，或者入定（rùdìng）或者睡眠，即使沒有覺察到，也成就了張衣。』 『是否有比丘（Bǐqiū）僧伽（Sēngqié）共同出羯恥那（Jié chǐ nà）衣時，即使身在僧眾中也不算做出衣呢？』 佛陀（Fótuó）說：『有！如果比丘（Bǐqiū）僧伽（Sēngqié）出衣的時候，沒有給予他人同意（yù），就入定（rùdìng）或者睡眠，這個人不算做出衣，然而僧伽（Sēngqié）可以稱為做出衣。』 『是否有比丘（Bǐqiū）僧伽（Sēngqié）共同出衣時，身在僧眾中，但內心沒有領受，也算做出衣呢？』 佛陀（Fótuó）說：『有！如果比丘（Bǐqiū）僧伽（Sēngqié）出衣，給予他人同意（yù）后，或者入定（rùdìng）睡眠，然而僧伽（Sēngqié）成就了共同出衣。』
【English Translation】 English version 'Suffering Usufruct?' refers to although guarding against prohibitions and precepts, one does not diligently cultivate the wholesome dharmas of the awakening factors. 'Thieves' Usufruct?' refers to violating any one of the four major prohibitions (Sì chóng jìn) (four fundamental precepts). Therefore, having understood these matters, you should diligently study and practice. However, the clothes donated by this elder (zhǎng zhě) (rich man) and the remaining benefits obtained should be equally distributed among the assembly.
Mūlasarvāstivāda-vinaya-nidāna (Gēnběn shuō yīqiè yǒu bù Nítuóná), Volume 2 Taishō Tripiṭaka Volume 24, No. 1452, Mūlasarvāstivāda-vinaya-nidāna-mātṛkā (Gēnběn shuō yīqiè yǒu bù Nítuóná mù dé jiā)
Mūlasarvāstivāda-vinaya-nidāna (Gēnběn shuō yīqiè yǒu bù Nítuóná), Volume 3
Translated under Imperial Decree by Tripiṭaka Master Yijing (Yì Jìng) of the Great Tang Dynasty
The Verse Summarizing the Third Section says:
There is spreading and not spreading, There is offering and not offering, If one is outside the boundary, Hearing of its arising, one rejoices in mind.
At that time, the Buddha (Fótuó) was in Śrāvastī (Shìluó fá chéng). The Venerable Upāli (Jùshòu Wūbōlí) asked the World-Honored One (Shìzūn): 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are spreading the Kaṭhina (Jié chǐ nà) robe (a robe of merit), and yet, though present in the assembly, are not considered to be spreading the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) are spreading the robe together, and without giving their consent (yù) (agreement, permission) to others, they fall asleep or enter into samādhi (rùdìng), these individuals, even though present in the assembly, cannot be said to be spreading the robe together. However, the assembly can be said to be good at spreading the robe.' 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are spreading the Kaṭhina (Jié chǐ nà) robe, and without receiving it, ultimately accomplish the spreading of the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) are spreading the robe together, and after giving their consent (yù) to others, they either enter into samādhi (rùdìng) or fall asleep, even if they are not aware of it, they have accomplished the spreading of the robe.' 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are offering the Kaṭhina (Jié chǐ nà) robe together, and yet, though present in the assembly, are not considered to be offering the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) are offering the robe, and without giving their consent (yù) to others, they enter into samādhi (rùdìng) or fall asleep, these individuals are not considered to be offering the robe, however, the Saṃgha (Sēngqié) can be said to be offering the robe.' 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are offering the robe together, and though present in the assembly, do not receive it in their hearts, and yet are considered to be offering the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) are offering the robe, and after giving their consent (yù) to others, they either enter into samādhi (rùdìng) or fall asleep, nevertheless, the Saṃgha (Sēngqié) has accomplished the joint offering of the robe.'
芻出於界外，聞眾已出羯恥那衣，生隨喜心亦名出衣。」
第四子攝頌曰：
授學等不秉， 作法不成訶， 十二人成訶， 不凈犯根本。
緣處同前。具壽鄔波離請世尊曰：「授學之人得秉一切羯磨法不？」佛言：「不得。」「若半宅迦等諸有難人得不？」佛言：「不得。」「其授學之人合行籌不？」佛言：「不得。」「犯四重人得行籌不？」佛言：「不得。」「如世尊說：『如為彼人作如法羯磨，彼人訶不成訶。』者，若為彼人作非法羯磨，其人訶成訶不？」佛言：「此即成訶。」「若十二種人眾差遣時作如是語：『不須差我。』此等諸人訶成訶不？」佛言：「此得成訶。然此等人據其兩事，我密意說訶不成訶，謂不清凈人。」「大德！如世尊說：『不清凈人訶不成訶。』者，云何名不清凈？」佛言：「四他勝中隨犯一事，斯即名為不清凈人。」(言據兩事者：一、為作如法羯磨，二、是不清凈人)
第五子攝頌曰：
更應重作法， 勿使求寂行， 守護善用心， 見處離聞處。
緣處同前。具壽鄔波離請世尊曰：「如授學人為他作法，秉羯磨已作法成不？」佛言：「不成，應須更作。犯四重人亦皆如是。」
時有求寂欲受近圓，彼親教師為辦衣缽，二師及
【現代漢語翻譯】 現代漢語譯本：『如果（比丘）走出僧團的界限之外，聽到大眾已經分發了羯恥那衣（kathina-cloth，一種雨季結束時分發的特殊布料），並且對比丘生起了隨喜之心，這也算是已經分發了羯恥那衣。』
第四子攝頌說： 『授予學處等不秉持，作法不成被呵責， 十二人成被呵責，不清凈者犯根本。』
緣起和地點與之前相同。具壽鄔波離（Upali，佛陀的十大弟子之一，持戒第一）請問世尊：『被授予學處的人可以秉持一切羯磨法（karma-law，僧團的事務處理規則）嗎？』佛說：『不可以。』『如果是半宅迦（panchaka，五種人）等有困難的人可以嗎？』佛說：『不可以。』『被授予學處的人可以參與行籌（voting，表決）嗎？』佛說：『不可以。』『犯了四重戒（four major offenses，比丘最嚴重的四種罪行）的人可以參與行籌嗎？』佛說：『不可以。』『如世尊所說：『如果為那個人如法地做了羯磨，那個人呵責（reproach，反對）也不算呵責。』那麼，如果為那個人不如法地做了羯磨，那個人呵責算不算呵責呢？』佛說：『這就算呵責。』『如果十二種人在僧團差遣（dispatch，派遣）時說：『不需要差遣我。』這些人呵責算不算呵責呢？』佛說：『這就算呵責。然而，這些人根據兩種情況，我秘密地說呵責不算呵責，指的是不清凈的人。』『大德！如世尊所說：『不清凈的人呵責不算呵責。』那麼，什麼叫做不清凈呢？』佛說：『犯了四他勝（four defeats，比丘犯的最嚴重的罪行，會導致被逐出僧團）中的任何一條，這就叫做不清凈的人。』（所說的根據兩種情況：一、為他做了如法的羯磨，二、是不清凈的人）
第五子攝頌說： 『更應重新作法，不要讓他行求寂， 守護善用其心，見處遠離聞處。』
緣起和地點與之前相同。具壽鄔波離請問世尊：『如果被授予學處的人為他人作法，秉持羯磨後作法能成立嗎？』佛說：『不能成立，應該重新作法。犯了四重戒的人也都是這樣。』
當時有個求寂（novice，沙彌）想要受近圓戒（ordination，正式成為比丘），他的親教師（preceptor，戒師）為他準備衣缽（robe and bowl，比丘的必需品），兩位老師以及
【English Translation】 English version: 'If (a bhikkhu) goes outside the boundary of the Sangha (monastic community), hears that the assembly has already distributed the kathina-cloth (a special cloth distributed at the end of the rainy season), and generates a feeling of joy in the bhikkhu, this is also considered to be the distribution of the kathina-cloth.'
The fourth section's summary verse says: 'Granting learning, etc., not upholding, performing the act is not a reproach, Twelve people become a reproach, the impure violate the root.'
The origin and location are the same as before. The Venerable Upali (Upali, one of the Buddha's ten great disciples, foremost in discipline) asked the World-Honored One: 'Can a person who has been granted the precepts uphold all karma-laws (karma-law, rules for handling Sangha affairs)?' The Buddha said: 'No.' 'If it is panchaka (panchaka, five types of people) and other people with difficulties, can they?' The Buddha said: 'No.' 'Can a person who has been granted the precepts participate in voting (voting, casting ballots)?' The Buddha said: 'No.' 'Can a person who has violated the four major offenses (four major offenses, the most serious four offenses of a bhikkhu) participate in voting?' The Buddha said: 'No.' 'As the World-Honored One said: 'If the karma is performed lawfully for that person, then that person's reproach (reproach, objection) is not considered a reproach.' Then, if the karma is performed unlawfully for that person, is that person's reproach considered a reproach?' The Buddha said: 'This is considered a reproach.' 'If twelve types of people say when the Sangha dispatches (dispatch, sends): 'There is no need to dispatch me,' is their reproach considered a reproach?' The Buddha said: 'This is considered a reproach. However, these people, based on two situations, I secretly say that the reproach is not a reproach, referring to impure people.' 'Venerable One! As the World-Honored One said: 'An impure person's reproach is not a reproach.' Then, what is called impure?' The Buddha said: 'Whoever violates any one of the four defeats (four defeats, the most serious offenses a bhikkhu can commit, leading to expulsion from the Sangha), that is called an impure person.' (What is said to be based on two situations: one, performing the karma lawfully for him; two, being an impure person)
The fifth section's summary verse says: 'Should perform the act again, do not let him practice as a novice, Protect and use the mind well, the place of seeing is far from the place of hearing.'
The origin and location are the same as before. The Venerable Upali asked the World-Honored One: 'If a person who has been granted the precepts performs the act for others, can the act be established after upholding the karma?' The Buddha said: 'It cannot be established, the act should be performed again. It is the same for those who have violated the four major offenses.'
At that time, there was a novice (novice, a junior monk) who wanted to receive ordination (ordination, formally becoming a bhikkhu), and his preceptor (preceptor, the ordination teacher) prepared his robe and bowl (robe and bowl, the necessities of a bhikkhu), and the two teachers and
證皆為喚來，為有他緣使令出界。彼之親族聞欲近圓，來覓求寂見便將去，妨廢勝業障礙近圓。時諸苾芻以緣白佛，佛言：「如轉輪王最大長子已受灌頂將登位時，晝夜令人防護看守；此之求寂亦復如是，將近圓時極須防護。凡有求寂欲受近圓，汝等不應使令出外；置在見處離於聞處，向眾虔誠合掌而住。」
第六子攝頌曰：
收攝於界內， 于眾心降伏， 截柱及門框， 尼等同驅擯。
緣處同前。鄔波離請世尊曰：「如世尊說：『若為其人已作令怖羯磨，後於眾中求乞收攝為解羯磨。』具足幾法應收攝耶？」佛言：「具其五法方為收攝：一者心有踴悅、二者于眾順伏、三者于罪請除、四者表申禮敬、五者于其斗緣皆悉捨棄。」「大德！在何處所為作解法？」佛言：「可於界內。」「如世尊說：『斗諍苾芻應可為作令怖羯磨。』正秉法時現不相伏者，此欲如何？」佛言：「為擎衣缽驅令出界；不肯出去，抱門柱者，所抱門柱咸可截卻，若抱門框亦須斬截。」「所損柱門誰合料理？」佛言：「大眾或可教化共俗修營。」「若苾芻尼為合鬥者，此欲如何？」佛言：「作法驅擯一準苾芻。二眾求寂及正學女，若眾為作驅擯羯磨，不肯去者並可同前。」「大德！若苾芻、若苾芻尼行污家時，亦應為作
【現代漢語翻譯】 現代漢語譯本： 如果證實這些求寂（Śrāmaṇera，沙彌）是被叫來的，或者因為其他原因被指使離開寺院的界限。他們的親屬聽說他們即將受近圓戒（upasampadā，比丘戒），前來尋找，看到他們后就帶走，妨礙了他們殊勝的修行事業，阻礙了他們受近圓戒。當時，一些比丘（bhikṣu）將此事稟告佛陀（Buddha）。佛陀說：『就像轉輪王（cakravartin）最大的兒子，在接受灌頂即將登基時，日夜都要派人防護看守一樣；這些求寂也是如此，在即將受近圓戒時，必須極其小心地防護。凡是有求寂想要受近圓戒，你們不應該讓他們外出；將他們安置在能看見的地方，遠離喧囂之處，讓他們面向大眾虔誠合掌而住。』
第六子攝頌說：
收攝於界內，于眾心降伏，截柱及門框，尼等同驅擯。
緣起的情況和之前一樣。鄔波離（Upāli）請問世尊（Bhagavan）說：『正如世尊所說：『如果已經對某人做了令怖羯磨（tarjanīya-karma，恐嚇羯磨），之後又在大眾中請求收回，解除羯磨。』具備哪些條件才應該收回呢？』佛陀說：『具備以下五種條件才可以收回：一是心中充滿喜悅，二是對於大眾順從降伏，三是對於所犯的罪過請求懺悔，四是表達敬意，五是對於爭鬥的因緣全部捨棄。』『大德（bhadanta）！在什麼地方為他做解羯磨呢？』佛陀說：『可以在寺院的界限之內。』『正如世尊所說：『對於爭鬥的比丘，應該可以為他做令怖羯磨。』正在秉持正法時，如果有人不肯順從，這該如何處理呢？』佛陀說：『拿走他的衣缽，驅逐出寺院的界限；如果不肯出去，抱著門柱不放，可以把所抱的門柱都砍斷，如果抱著門框，也必須斬斷。』『所損壞的柱子和門，誰來負責修理呢？』佛陀說：『大眾可以教化信眾，共同出資修理。』『如果有比丘尼（bhikṣuṇī）參與爭鬥，這該如何處理呢？』佛陀說：『按照對比丘的處理方法，依法驅逐。對於二眾的求寂和正學女（śikṣamāṇā，式叉摩那），如果大眾對他們做了驅逐羯磨，不肯離去的，都可以按照之前的辦法處理。』『大德！如果比丘或比丘尼行為不檢點，玷污了居士的家庭，也應該為他們做……』
【English Translation】 English version: If it is verified that these Śrāmaṇeras (novice monks) were summoned, or for other reasons were instructed to leave the boundary of the monastery. Their relatives, hearing that they are about to receive the upasampadā (full ordination), come seeking them, and upon seeing them, take them away, hindering their meritorious practice and obstructing their upasampadā. At that time, some bhikṣus (monks) reported this matter to the Buddha. The Buddha said, 'Just as the eldest son of a cakravartin (wheel-turning king), when receiving the abhiseka (anointing) and about to ascend the throne, has people guarding and watching him day and night; so too are these Śrāmaṇeras, when they are about to receive upasampadā, they must be protected with utmost care. Whenever there are Śrāmaṇeras who wish to receive upasampadā, you should not allow them to go out; place them in a visible location, away from noisy places, and have them stand facing the assembly with palms together in reverence.'
The sixth son's summary verse says:
Gather within the boundary, subdue the mind to the assembly, cut the pillars and door frames, and expel the nuns together.
The circumstances of the origin are the same as before. Upāli asked the Bhagavan (World-Honored One), 'As the Bhagavan said: 'If a tarjanīya-karma (act of censure) has been performed on someone, and later a request is made in the assembly to retract it and undo the karma,' what conditions must be met to retract it?' The Buddha said, 'The following five conditions must be met for retraction: first, the mind is filled with joy; second, one is obedient and submissive to the assembly; third, one requests forgiveness for the offenses committed; fourth, one expresses reverence; and fifth, one abandons all causes of conflict.' 'Venerable Sir (bhadanta)! Where should the act of undoing the karma be performed?' The Buddha said, 'It can be within the boundary of the monastery.' 'As the Bhagavan said: 'A bhikṣu who is engaged in disputes should be subject to a tarjanīya-karma.' If someone is not submissive while upholding the Dharma, how should this be handled?' The Buddha said, 'Take away his robes and bowl, and expel him from the boundary of the monastery; if he refuses to leave and clings to the doorpost, all the doorposts he clings to can be cut off, and if he clings to the doorframe, it must also be cut off.' 'Who is responsible for repairing the damaged pillars and doors?' The Buddha said, 'The assembly can teach and guide the laity to contribute to the repairs.' 'If a bhikṣuṇī (nun) is involved in the dispute, how should this be handled?' The Buddha said, 'The method of expulsion should be the same as for a bhikṣu. For Śrāmaṇeras and śikṣamāṇās (probationary nuns) of both communities, if the assembly performs an act of expulsion on them, and they refuse to leave, they can be handled in the same way as before.' 'Venerable Sir! If a bhikṣu or bhikṣuṇī behaves improperly and defiles a lay family, should they also be subjected to...'
驅擯法耶？」佛言：「應作。二眾求寂及正學女，皆同如是。」
第七子攝頌曰：
破戒應驅逐， 伏處亦皆除， 惱俗愿收謝， 餘眾咸同此。
緣處同前。鄔波離請世尊曰：「如世尊說：『破戒苾芻應驅擯。』者，誰當作擯？」佛言：「僧伽若不伏時，為持衣物驅之令出，抱柱門框並悉同前。」「大德！如世尊說：『若有苾芻與諸居士共相輕毀，應可為作求謝羯磨。』若與苾芻共相輕毀，亦應與作求謝法不？」佛言：「應作。」「大德！若於尼處及下三眾為輕毀者，亦應與作求謝法不？」佛言：「亦作。尼及下眾若更互相惱，亦皆如是為作羯磨及驅擯法。」
第八子攝頌曰：
與求寂令怖， 為受成近圓， 五法成就時， 五夏離依去。
具壽鄔波離請世尊曰：「若大眾為求寂作令怖法，后時大眾授彼近圓，得成受不？」佛言：「成受近圓，授者得罪；應先為其人作解羯磨。」「如世尊說：『五法成就年滿五夏得離依止隨處遊行，乃至十夏所到之處仍須依止。』者，如其四夏五法成就，得離依止隨處游不？」佛言：「不得，令滿五夏故。」「已滿五夏五法仍虧，得離依止不？」佛言：「不得，五法虧故。」「年至三夏善通三藏，具證三明除盡三垢，此人亦須依止師
【現代漢語翻譯】 現代漢語譯本： 『應該驅逐嗎？』佛說：『應該這樣做。比丘尼僧團和正學女（Siksamana，準備成為比丘尼的女子）也同樣如此。』
第七子攝頌說： 破戒者應驅逐，伏藏者也應除， 惱亂在家眾應令其道歉，其餘情況也應如此。
緣起處與之前相同。鄔波離（Upali，佛陀的十大弟子之一，以持戒精嚴著稱）請問世尊說：『如世尊所說：『破戒的比丘（Bhikkhu，佛教出家男眾）應該驅逐。』那麼，由誰來執行驅逐呢？』佛說：『僧團如果不順從，就拿走他的衣物，驅逐他出去，抱住柱子或門框等情況，都和之前一樣處理。』『大德！如世尊所說：『如果有比丘與在家居士互相輕視譭謗，應該為他做求謝羯磨（懺悔儀式）。』如果與比丘互相輕視譭謗，也應該為他做求謝法嗎？』佛說：『應該做。』『大德！如果在比丘尼（Bhikkhuni，佛教出家女眾）處以及下三眾（指式叉摩那、沙彌、沙彌尼）處進行輕視譭謗，也應該為他做求謝法嗎？』佛說：『也應該做。比丘尼以及下三眾如果互相惱亂，也都要這樣為他們做羯磨以及驅逐法。』
第八子攝頌說： 使求寂者恐懼，為受戒者成就近圓戒， 五法成就時，五夏之後可離依止。
具壽鄔波離（Upali）請問世尊說：『如果大眾為求寂者（Sramanera，沙彌）做了令其恐懼的法事，之後大眾又授予他近圓戒（Upasampada，比丘戒），這樣能成就受戒嗎？』佛說：『能成就受近圓戒，但授予者有罪；應該先為那個人做解除羯磨。』『如世尊所說：『五法成就，年滿五夏（Vassa，出家年數）就可以離開依止，隨處遊行，乃至十夏所到之處仍然需要依止。』那麼，如果他四年就五法成就，可以離開依止隨處遊行嗎？』佛說：『不可以，要讓他滿五夏。』『已經滿了五夏，但五法仍然有虧缺，可以離開依止嗎？』佛說：『不可以，因為五法有虧缺。』『年齡到了三夏，精通三藏（Tripitaka，佛教經典），具證三明（Tevijja，宿命明、天眼明、漏盡明），除盡三垢（貪嗔癡），這個人也需要依止師嗎？』
【English Translation】 English version: 'Should they be expelled?' The Buddha said, 'They should be. The Bhikkhuni (Buddhist nun) Sangha and Siksamana (a female novice preparing to become a Bhikkhuni) are all the same.'
The seventh section's summary verse says: Those who break the precepts should be expelled, those who conceal themselves should also be removed, Those who trouble the laity should be made to apologize, and the rest should be treated the same.
The setting is the same as before. Upali (one of the Buddha's ten principal disciples, known for his strict adherence to the precepts) asked the World Honored One, 'As the World Honored One said, 'Bhikkhus (Buddhist monks) who break the precepts should be expelled.' Then, who should carry out the expulsion?' The Buddha said, 'If the Sangha does not comply, take away his belongings and drive him out. Holding onto pillars or door frames should be handled the same as before.' 'Venerable Sir! As the World Honored One said, 'If a Bhikkhu and laypeople mutually despise and slander each other, a 'seeking forgiveness' Karma (ceremony) should be performed for him.' If they mutually despise and slander each other with Bhikkhus, should a 'seeking forgiveness' Dharma (practice) also be performed for him?' The Buddha said, 'It should be done.' 'Venerable Sir! If there is contempt and slander towards the Bhikkhuni (Buddhist nun) or the lower three groups (referring to Siksamana, Sramanera (male novice), and Sramanerika (female novice)), should a 'seeking forgiveness' Dharma also be performed for him?' The Buddha said, 'It should also be done. If Bhikkhunis and the lower three groups trouble each other, Karma and expulsion should be performed for them in the same way.'
The eighth section's summary verse says: Cause fear to the Sramanera (male novice), accomplish the Upasampada (higher ordination) for those receiving ordination, When the five qualities are achieved, after five Vassas (years of ordination) one can leave dependence.
The Venerable Upali asked the World Honored One, 'If the Sangha performs a 'causing fear' Dharma for a Sramanera (male novice), and later the Sangha grants him Upasampada (higher ordination), will the ordination be accomplished?' The Buddha said, 'The Upasampada will be accomplished, but the granters are at fault; a 'releasing' Karma should be performed for that person first.' 'As the World Honored One said, 'When the five qualities are achieved and five Vassas (years of ordination) have been completed, one can leave dependence and wander freely, and even after ten Vassas, one still needs to rely on dependence wherever one goes.' Then, if he achieves the five qualities in four Vassas, can he leave dependence and wander freely?' The Buddha said, 'No, he must complete five Vassas.' 'If he has completed five Vassas but still lacks the five qualities, can he leave dependence?' The Buddha said, 'No, because the five qualities are lacking.' 'If he is three Vassas old, proficient in the Tripitaka (Buddhist scriptures), possesses the three Vidyas (Tevijja, knowledge of past lives, divine eye, and extinction of outflows), and has eliminated the three poisons (greed, hatred, and delusion), does this person still need to rely on a teacher?'
不？」佛言：「此亦須依，制教定故。」「若滿五夏五法成就許往人間隨情游履，如其到處，得齊幾日無依止師？」佛言：「得至五夜，此據有心。若無心求，一夜不得，于僧受用飲食之類，皆不合受。」
第九子攝頌曰：
同分非同分， 有齊限及無， 有覆無覆殊， 名一種便異。
具壽鄔波離請世尊曰：「如大德說：『有同分罪、非同分罪。』何者是耶？」佛言：「同分罪者，謂波羅市伽望波羅市迦，名為同分；若望餘部，名非同分。下之四部同分亦然。」「如世尊說：『有齊限罪、無齊限罪。』何者是耶？」佛言：「若有苾芻，不能記憶罪及夜數，名無齊限。若有能憶知罪及夜，名有齊限。」「如佛所說：『有覆藏罪、無覆藏罪。』何者是耶？」佛言：「覆有二種：一者覆夜、二者覆心。若有苾芻，雖覆其夜不名為覆，若覆其心便名為覆。」「世尊于諸罪處說有名種，何者是名？何者是種？」佛言：「波羅市迦謂之為名，此所作事謂之為種，下之四部名種亦然。」
第十子攝頌曰：
不墻上行法， 非於一、二、三， 不對破戒人， 不取授學欲。
緣處同前。如世尊說：「若有苾芻，欲行波利婆娑及摩那[卑*也]者應可與法。」時六眾苾芻棄彼界處，于垣
【現代漢語翻譯】 現代漢語譯本 「不（可以這樣做）嗎？」佛說：「這也必須依據（戒律），因為這是制定的教規。」「如果（比丘）滿了五夏（五年），五法成就，允許前往人間隨意遊歷，那麼他所到的地方，最多可以幾天沒有依止的老師？」佛說：「最多可以五夜，這是指有求法之心的人。如果沒有求法之心，一夜也不可以，（否則）在僧團接受的飲食之類，都不應該接受。」
第九子攝頌說：
同分非同分， 有齊限及無， 有覆無覆殊， 名一種便異。
具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：「如大德（佛陀）所說：『有同分罪、非同分罪。』什麼是同分罪呢？」佛說：「同分罪是指，波羅市迦（Parajika，四重罪之一）望向波羅市迦，這稱為同分；如果望向其他部，稱為非同分。下方的四部（指僧殘等其他戒律）的同分也是這樣。」「如世尊所說：『有齊限罪、無齊限罪。』什麼是齊限罪呢？」佛說：「如果有比丘，不能記憶罪行以及夜數，這稱為無齊限。如果有能憶知罪行以及夜數，這稱為有齊限。」「如佛所說：『有覆藏罪、無覆藏罪。』什麼是覆藏罪呢？」佛說：「覆藏有兩種：一是覆夜，二是覆心。如果有比丘，雖然覆藏了夜數，不稱為覆藏，如果覆藏了其心意，便稱為覆藏。」「世尊在各種罪行處所說有名種，什麼是名？什麼是種？」佛說：「波羅市迦稱為名，此所作的事稱為種，下方的四部（指僧殘等其他戒律）的名種也是這樣。」
第十子攝頌說：
不墻上行法， 非於一、二、三， 不對破戒人， 不取授學欲。
緣起處與前面相同。如世尊說：「如果有比丘，想要進行波利婆娑（Parivasa，重罪懺悔的一種）以及摩那[卑*也]（Manapya，僧團對犯戒比丘的處分）者，應該給予（相應的）法。」當時六眾比丘（指六個行為不端的比丘）拋棄了那個界處，在墻...
【English Translation】 English version 'Isn't it?' The Buddha said, 'This must also be followed, because it is an established precept.' 'If (a Bhikshu) has completed five Vassa (years), and has accomplished the five Dharmas, and is allowed to travel freely among humans, then in the places he goes, for how many days at most can he be without a teacher to rely on?' The Buddha said, 'Up to five nights, this is for those who have the intention to seek the Dharma. If there is no intention to seek, not even one night is allowed; things like food and drink received from the Sangha should not be accepted.'
The ninth son's summary verse says:
Same division, different division, with a limit and without, Covered, uncovered are different, name is one, meaning is different.
The Venerable Upali (one of the Buddha's ten great disciples, foremost in discipline) asked the World Honored One, 'As the Great Teacher (Buddha) said, 'There are offenses of the same division and offenses of different divisions.' What are offenses of the same division?' The Buddha said, 'Offenses of the same division refer to Parajika (one of the four root vows) looking towards Parajika, this is called the same division; if looking towards other parts, it is called a different division. The same division of the four parts below (referring to other precepts such as Sanghavasesa) is also like this.' 'As the World Honored One said, 'There are offenses with a limit and offenses without a limit.' What are offenses with a limit?' The Buddha said, 'If a Bhikshu cannot remember the offense and the number of nights, this is called without a limit. If one can remember the offense and the number of nights, this is called with a limit.' 'As the Buddha said, 'There are concealed offenses and unconcealed offenses.' What are concealed offenses?' The Buddha said, 'There are two kinds of concealment: one is concealing the nights, and the other is concealing the mind. If a Bhikshu conceals the number of nights, it is not called concealment; if one conceals their intention, it is called concealment.' 'The World Honored One said in various places of offenses that there is name and kind, what is name? What is kind?' The Buddha said, 'Parajika is called name, and the act done is called kind, the name and kind of the four parts below (referring to other precepts such as Sanghavasesa) are also like this.'
The tenth son's summary verse says:
Not walking on the wall, not for one, two, three, Not facing a person who has broken precepts, not taking the desire to receive instruction.
The originating place is the same as before. As the World Honored One said, 'If there is a Bhikshu who wants to undergo Parivasa (a type of repentance for serious offenses) and Manapya (a punishment by the Sangha for a Bhikshu who has broken precepts), the (corresponding) Dharma should be given.' At that time, the six Bhikshus (referring to the six unruly Bhikshus) abandoned that boundary and on the wall...
墻上而行其法。諸苾芻問六眾言：「仁何所為？」六眾答曰：「我行波利婆娑。」諸苾芻曰：「斯乃覆藏，何成行法？」時諸苾芻以緣白佛，佛言：「汝等不應于垣墻上而行其法，亦復不應於一苾芻及二、三苾芻處而行其法。宜於四苾芻中，或時過此行治罰法。」時六眾苾芻行其複本波利婆娑，於四授學人處取法而行，佛言：「不應于彼授學人處行復本法，亦不應於四波利婆娑人處作其行法，不應於四波羅市迦人令其秉法受其行法。非三犯重人加一清凈人，亦非加二加三。如為一人作行覆藏法時，諸大眾並悉清凈復須同見，乃至六夜出罪咸須清凈。」鄔波離白佛言：「授學之人得與其欲不？」佛言：「不得。」「得受此人慾不？」佛言：「得，由是苾芻故。」
尼陀那別門第三總攝頌曰：
圓壇求寂墮， 一衣煙藥器， 鐵椎發及門， 不應隨鐵作。
第一子攝頌曰：
圓檀及天廟， 兩驛半依止， 無缽不度人， 缽等不書字。
爾時佛在室羅伐城。時諸苾芻隨處洗缽及以濯足，遂令其地多諸蠅蟻。時婆羅門及諸居士問苾芻曰：「此是聖者便利處耶？」苾芻答言：「非是便利，是我洗缽濯足之所。」居士聞已遂生譏嫌，作如是語：「但諸苾芻咸不凈潔，洗缽濯足不擇處所。
【現代漢語翻譯】 現代漢語譯本： 他們沿著墻壁進行懺悔儀式。眾比丘問六眾比丘：『你們在做什麼？』六眾比丘回答說：『我們正在進行波利婆娑（Parivasa，一種懺悔法）。』眾比丘說：『這實際上是隱瞞罪行，怎麼能算是如法進行呢？』當時，眾比丘將此事稟告佛陀，佛陀說：『你們不應該在墻壁上進行懺悔儀式，也不應該在一個比丘或兩三個比丘的地方進行懺悔儀式。應該在四個比丘中，或者超過這個人數的地方進行治罰法。』當時，六眾比丘進行重複的波利婆娑，在四個授學人（Siksamana，預備沙彌尼）處接受懺悔法而進行，佛陀說：『不應該在那些授學人處進行重複的懺悔法，也不應該在四個波利婆娑人處進行懺悔儀式，不應該讓四個波羅市迦（Parajika，斷頭罪）的人秉持懺悔法並接受懺悔儀式。不能用三個犯重罪的人加上一個清凈的人，也不能加兩個或三個。如果為一個人進行隱瞞罪行的懺悔法時，所有大眾都必須清凈，並且需要共同見證，甚至六夜的出罪也必須清凈。』鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『授學之人可以給予同意嗎？』佛陀說：『不可以。』『可以接受此人的同意嗎？』佛陀說：『可以，因為她是比丘尼的緣故。』 尼陀那別門第三總攝頌說： 圓壇、求寂、墮落，一衣、煙藥器，鐵椎、頭髮及門，不應隨鐵作。 第一子攝頌說： 圓檀及天廟，兩驛半依止，無缽不度人，缽等不書字。 當時，佛陀在室羅伐城（Sravasti）。當時，眾比丘隨處洗缽和洗腳，導致地面上有很多蒼蠅和螞蟻。當時，婆羅門（Brahmin）和居士們問比丘：『這是聖者們方便的地方嗎？』比丘回答說：『這不是方便的地方，是我洗缽和洗腳的地方。』居士們聽了之後，就產生了不滿，這樣說道：『這些比丘們都不乾淨，洗缽洗腳也不選擇地方。』
【English Translation】 English version: They were performing the act according to the Dharma on the walls. The Bhiksus asked the six groups of Bhiksus, 'What are you doing?' The six groups replied, 'We are performing Parivasa (Parivasa, a type of repentance).' The Bhiksus said, 'This is actually concealing offenses; how can it be considered acting according to the Dharma?' At that time, the Bhiksus reported this matter to the Buddha, and the Buddha said, 'You should not perform the act of repentance on the walls, nor should you perform the act of repentance in the presence of one Bhiksu or two or three Bhiksus. It should be performed among four Bhiksus, or more than that number, to carry out the act of punishment.' At that time, the six groups of Bhiksus were performing the repeated Parivasa, receiving the Dharma and performing it in the presence of four Siksamana (Siksamana, novice nuns in training). The Buddha said, 'You should not perform the repeated act of repentance in the presence of those Siksamana, nor should you perform the act of repentance in the presence of four Parivasa individuals, nor should you allow four Parajika (Parajika, offenses resulting in expulsion) individuals to uphold the Dharma and receive the act of repentance. You cannot add one pure person to three people who have committed serious offenses, nor can you add two or three. If you are performing the act of concealing offenses for one person, all the assembly must be pure and must witness it together, and even the absolution after six nights must be pure.' Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha, 'Can a Siksamana give her consent?' The Buddha said, 'No.' 'Can you receive this person's consent?' The Buddha said, 'Yes, because she is a Bhiksuni.' The third general summary verse of Nidana-bheda says: 'Round altar, seeking solitude, fallen, one robe, smoke medicine container, iron hammer, hair and door, should not follow iron work.' The first subsidiary summary verse says: 'Round sandalwood and heavenly temple, two post stations, half reliance, no bowl, no ordination, bowls and the like should not be written on.' At that time, the Buddha was in Sravasti (Sravasti). At that time, the Bhiksus were washing their bowls and feet everywhere, causing the ground to be full of flies and ants. At that time, the Brahmins (Brahmin) and laypeople asked the Bhiksus, 'Is this the place where the holy ones relieve themselves?' The Bhiksus replied, 'This is not the place for relieving ourselves, but the place where I wash my bowls and feet.' When the laypeople heard this, they became dissatisfied and said, 'These Bhiksus are not clean, and they do not choose a place to wash their bowls and feet.'
」時諸苾芻以緣白佛，佛言：「不應隨處洗缽濯足。汝等當知！若洗缽處應可涂拭作小水壇。」時諸苾芻作圓曼荼羅，居士見已咸作是言：「諸釋迦子供養于日。」世尊告曰：「不應圓作。」時諸苾芻作曼荼羅形如半月，居士復言：「苾芻事月。」佛言：「壇有二種：一如槊刃，二如甕形。或可隨彼水流勢作。若作日月形曼荼羅者，得惡作罪。若為三寶，隨何形勢悉皆無犯。」
爾時世尊為摩揭陀國大臣婆羅門名曰行雨略宣法要，說伽他曰：
「若正信丈夫， 供養諸天眾， 能順大師教， 諸佛所稱揚。」
時六眾苾芻即便供養羯吒布呾那、摩登伽瞿利迦天。時婆羅門及諸居士咸作是言：「聖者！既于善說法律之中而為出家，寧容反更敬事天神。」時諸苾芻以緣白佛，佛言：「我為俗人密意而說，非是汝等苾芻所為。是故汝等，于諸天神勿為敬事。」時有苾芻于天神處便生輕賤，彼天神曰：「我等於仁有何過失而見欺倰？」時諸苾芻以緣白佛，佛言：「汝等從今于天神處，不應供養亦勿欺倰。」時有苾芻，後於余處見羯吒布呾那，及摩登伽瞿利伽像即便打破。時諸居士作如是言：「此天神像無有心識，聖者何故輒毀破耶？」時諸苾芻以緣白佛，佛言：「汝等苾芻！于天神像不應毀壞。」有諸苾
【現代漢語翻譯】 現代漢語譯本：當時，眾比丘（Bhikkhus，佛教僧侶）將此事稟告佛陀，佛陀說：『不應該隨處洗缽（bowl）濯足（wash feet）。你們應當知道！如果洗缽的地方，應該塗抹乾淨，做一個小水壇。』當時，眾比丘做了圓形的曼荼羅（Mandala，壇場），居士（householder）們看見后都說：『這些釋迦（Sakya，佛陀的姓氏）的弟子供養太陽。』世尊（Lord Buddha）告訴他們說：『不應該做成圓形。』當時，眾比丘做了半月形的曼荼羅，居士們又說：『比丘們事奉月亮。』佛陀說：『壇有兩種形狀：一種像矛的刃，一種像甕的形狀。或者可以順著水流的趨勢來做。如果做成日月形狀的曼荼羅，會犯惡作罪（Dukkata，輕罪）。如果是爲了三寶（Three Jewels，佛、法、僧），無論什麼形狀都可以，都沒有罪。』 當時，世尊為摩揭陀國（Magadha，古印度王國）的大臣，名叫行雨的婆羅門（Brahmin，印度教祭司種姓）略微宣講了佛法的要義，說了這首偈（Gatha，詩偈）： 『如果正信的丈夫，供養諸天眾（Devas，天神），能順從大師（Great Teacher，指佛陀）的教導，就會被諸佛（Buddhas，覺悟者）所稱揚。』 當時，六眾比丘（Six kinds of Bhikkhus）便供養羯吒布呾那（Kataputana，鬼神名）、摩登伽瞿利迦天（Matanga-Kaurika，天神名）。當時，婆羅門和各位居士都說：『聖者！既然在善說的法律（Dharma，佛法）之中出家，怎麼可以反而敬事天神呢？』眾比丘將此事稟告佛陀，佛陀說：『我是為俗人（layman）的密意而說的，不是你們比丘所應該做的。所以你們，對於諸天神不要敬事。』當時，有比丘對於天神產生了輕賤之心，那些天神說：『我們對於你們有什麼過失，而要被你們欺凌？』眾比丘將此事稟告佛陀，佛陀說：『你們從今以後，對於天神，不應該供養，也不要欺凌。』當時，有比丘，後來在其他地方看見羯吒布呾那和摩登伽瞿利迦的像，便將它們打破。當時，居士們這樣說：『這些天神的像沒有心識，聖者為什麼隨便毀壞它們呢？』眾比丘將此事稟告佛陀，佛陀說：『你們比丘！對於天神的像不應該毀壞。』
【English Translation】 English version: At that time, the Bhikkhus (Buddhist monks) reported the matter to the Buddha, who said: 'You should not wash your bowls and feet everywhere. You should know that if you wash your bowls, you should clean the area and make a small water altar.' At that time, the Bhikkhus made a circular Mandala (sacred diagram), and the householders, seeing it, all said: 'These disciples of Sakya (Buddha's clan name) are making offerings to the sun.' The Lord Buddha told them: 'It should not be made circular.' At that time, the Bhikkhus made a half-moon-shaped Mandala, and the householders again said: 'The Bhikkhus are serving the moon.' The Buddha said: 'There are two kinds of altars: one is like the edge of a spear, and the other is like the shape of a pot. Or it can be made according to the flow of the water. If you make a Mandala in the shape of the sun and moon, you will commit the Dukkata (minor offense). If it is for the Three Jewels (Buddha, Dharma, Sangha), any shape is acceptable and there is no offense.' At that time, the Lord Buddha briefly explained the essentials of the Dharma to a Brahmin (priestly caste) minister of the Kingdom of Magadha (ancient Indian kingdom) named Rain-of-Action, and spoke this Gatha (verse): 'If a man of true faith makes offerings to the Devas (gods), and can follow the teachings of the Great Teacher (Buddha), he will be praised by all the Buddhas (enlightened ones).' At that time, the Six kinds of Bhikkhus made offerings to Kataputana (name of a spirit) and Matanga-Kaurika (name of a god). At that time, the Brahmins and householders all said: 'Venerable ones! Since you have left home within the well-spoken Dharma (teachings), how can you turn around and revere the gods?' The Bhikkhus reported the matter to the Buddha, who said: 'I spoke with a hidden meaning for the laymen, which is not what you Bhikkhus should do. Therefore, you should not revere the gods.' At that time, some Bhikkhus developed contempt for the gods, and those gods said: 'What offense have we committed against you that you should bully us?' The Bhikkhus reported the matter to the Buddha, who said: 'From now on, you should neither make offerings to the gods nor bully them.' At that time, some Bhikkhus, later seeing the images of Kataputana and Matanga-Kaurika in other places, broke them. At that time, the householders said: 'These images of gods have no consciousness, why do the venerable ones arbitrarily destroy them?' The Bhikkhus reported the matter to the Buddha, who said: 'You Bhikkhus! You should not destroy the images of the gods.'
芻隨處遊行，時彼路便右繞天廟，佛言：「苾芻不應右繞天廟。」遂即避路，便為棘刺之所傷損，佛言：「應取舊路。若因道便而右繞者，誦聖伽他謦欬彈指令其警覺。」
具壽鄔波離白佛言：「世尊！如說大界極兩驛半，令諸弟子于親教師軌範師處每日三時請教白事，是佛親制。彼諸弟子去親教師及軌範師有兩驛半，路遙時促，未審如何？」佛言：「應半月就禮。若去師五俱盧舍，應七八日一去禮拜。若一俱盧舍，每日一去。若更相近乃至同處，應每日三時而為禮敬。若異此者得越法罪。」
時鄔波難陀無缽度人，時諸苾芻各洗缽已安置龕中，請白二師旋繞制底。鄔波難陀所度弟子有緣須缽，便往尊者憍陳如缽邊欲取其缽，尊者告曰：「此是我缽，汝不須觸。」時彼復往餘人缽處，同前欲取，還復見遮。時諸苾芻問曰：「誰是汝師？」彼便答言：「鄔波難陀。」時諸苾芻以緣白佛，佛言：「不應無缽度他出家及與近圓，得惡作罪。汝諸苾芻！凡欲度人出家為求寂者，應與缽及小缽並以銅碗，無令廢闕。」時阿尼盧馱有一弟子為師掌缽，師與弟子缽形相似，彼不能識，遂生疑曰：「為是師缽、為我缽耶？」時彼即便於其缽底，各書名字。有一長者，奉請世尊及苾芻眾，就家受食。長者先與淫女有私通事，
【現代漢語翻譯】 現代漢語譯本：當苾芻（佛教出家男眾）行走時，如果道路正好向右繞過天廟，佛陀說：『苾芻不應該右繞天廟。』於是他們就避開那條路，結果被荊棘刺傷。佛陀說：『應該走原來的路。如果因為道路的方便而需要右繞，可以誦唸聖伽他（讚頌詩），咳嗽或彈指，使天廟中的神靈警覺。』 具壽鄔波離（佛陀的十大弟子之一，持戒第一）問佛陀說：『世尊！如您所說，大界的範圍是兩驛半，要求弟子們每天三次到親教師和軌範師處請教和稟告事情，這是佛陀親自製定的。但是那些弟子們距離親教師和軌範師有兩驛半的路程，路途遙遠，時間緊迫，不知道該怎麼辦？』佛陀說：『應該每半個月去禮拜一次。如果距離老師五俱盧舍（古印度長度單位），應該每七八天去禮拜一次。如果距離一俱盧舍，每天去一次。如果更加接近，甚至同住一處，應該每天三次進行禮敬。如果違反這些規定，就犯了越法的罪。』 當時，鄔波難陀（佛陀的弟子）在沒有缽的情況下為人剃度。當時，各位苾芻洗完缽后，將缽放在龕中，然後請兩位老師繞制底（佛塔）。鄔波難陀所剃度的弟子因為有事需要缽，就到尊者憍陳如（佛陀最早的五比丘之一）的缽邊想要拿他的缽，尊者告訴他說：『這是我的缽，你不要碰。』當時，那個人又到其他人的缽處，像之前一樣想要拿缽，還是被阻止了。當時，各位苾芻問他說：『誰是你的老師？』他便回答說：『鄔波難陀。』當時，各位苾芻將此事稟告佛陀，佛陀說：『不應該在沒有缽的情況下為他人剃度出家和授予近圓戒（比丘戒），犯惡作罪。各位苾芻！凡是想要為他人剃度出家成為求寂者（沙彌），應該給他缽和小缽，以及銅碗，不要缺少。』當時，阿尼盧馱（佛陀的十大弟子之一，天眼第一）有一個弟子負責保管老師的缽，老師和弟子的缽形狀相似，他無法分辨，於是產生疑問說：『這是老師的缽，還是我的缽呢？』當時，他就在缽底上各自寫上名字。有一位長者，邀請世尊和苾芻眾到家中接受供養。這位長者之前與苾芻有私通的事情。
【English Translation】 English version: When bhikshus (Buddhist monks) were walking, if the road happened to bypass a heavenly temple to the right, the Buddha said, 'Bhikshus should not bypass heavenly temples to the right.' So they avoided that road, and as a result, they were injured by thorns. The Buddha said, 'They should take the original road. If it is necessary to bypass to the right for the convenience of the road, they can recite Gathas (hymns), cough, or snap their fingers to alert the spirits in the heavenly temple.' The Venerable Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha, 'World Honored One! As you said, the boundary of the great boundary is two and a half yojanas, requiring disciples to go to their preceptors and teachers three times a day to ask for instruction and report matters. This is personally established by the Buddha. But those disciples are two and a half yojanas away from their preceptors and teachers. The road is long and time is short. I don't know what to do?' The Buddha said, 'They should go to pay respects once every half month. If they are five kroshas (an ancient Indian unit of length) away from the teacher, they should go to pay respects once every seven or eight days. If it is one krosha away, they should go once a day. If they are closer, even living in the same place, they should pay respects three times a day. If they violate these rules, they commit the offense of transgressing the law.' At that time, Upananda (a disciple of the Buddha) ordained people without a bowl. At that time, the bhikshus, after washing their bowls, placed them in niches and then asked the two teachers to circumambulate the chaitya (stupa). A disciple ordained by Upananda needed a bowl for some reason, so he went to the bowl of the Venerable Kaundinya (one of the Buddha's first five disciples) wanting to take his bowl. The Venerable told him, 'This is my bowl, you must not touch it.' At that time, that person went to the place of other people's bowls, wanting to take a bowl as before, but was still stopped. At that time, the bhikshus asked him, 'Who is your teacher?' He then replied, 'Upananda.' At that time, the bhikshus reported this matter to the Buddha. The Buddha said, 'One should not ordain others or grant the higher ordination (bhikkhu ordination) without a bowl, committing the offense of wrong-doing. You bhikshus! Whenever you want to ordain others to become a shramanera (novice), you should give them a bowl and a small bowl, as well as a copper bowl, without lacking anything.' At that time, Aniruddha (one of the Buddha's ten great disciples, foremost in divine eye) had a disciple in charge of keeping the teacher's bowl. The teacher's and disciple's bowls were similar in shape, and he could not distinguish them, so he wondered, 'Is this the teacher's bowl, or my bowl?' At that time, he wrote their names on the bottom of each bowl. There was an elder who invited the World Honored One and the bhikshu assembly to his home to receive offerings. This elder had previously had an affair with a bhikshu.
遂遣使人報淫女曰：「我於今日請佛及僧，明日就家謹設供養，汝可來此手自奉食。」是時淫女遇有他緣，不及親往。佛及僧伽至時赴請，餅食已訖，說施伽他從座而去。時彼長者是阿尼盧馱弟子知識，佛僧去已，唯彼弟子未出其舍，是時長者白言：「大德！愿以此缽暫時相借，以所餘食慾寄與人。」苾芻即以師缽與之。長者以缽盛滿香饌寄與淫女，並附言曰：「賢首！我請三寶奉獻斯食，佛及僧伽並已食竟，汝可隨喜。」是時淫女既得缽食，置余器中，便於缽底見尊者字，知是聖者阿尼盧馱所用之缽，便作是念：「阿遮利耶乃見人天之所供養，我今有幸得見彼缽，若我空然而送還者失大福利，事不應爾。」即取其缽周遍揩拭，複用香湯再三凈洗，涂以香泥置妙座上，右膝著地持妙花鬘虔誠供養，燒香普熏發願而住。時有婆羅門，亦于淫女先有相知，來至其所見女供養，問言：「賢首！汝何所為？」答曰：「此缽乃是尊者阿尼盧馱所受用器，即是人天所共尊重。我於此缽略申供養。」婆羅門曰：「汝以淫染總攝諸人，沙門釋子亦不見放。」時諸苾芻聞是事已，以緣白佛，佛言：「凡諸苾芻，於己物上書名字者，有如是過，是故不應書己名字。」時諸苾芻不知何物是不應書？佛言：「有五種物皆不應書：謂別解脫戒經、
【現代漢語翻譯】 現代漢語譯本 於是（長者）派遣使者稟告（姓名未知）說：『我今天邀請了佛陀和僧眾，明天在家中準備了豐盛的供養，你可以來這裡親手奉食。』當時（姓名未知）因為有其他事情，沒能親自前往。佛陀和僧伽如約前來應邀，用完餅食后，說了施食的偈頌，然後從座位上離開了。當時那位長者是阿尼盧馱（Aniruddha，佛陀十大弟子之一，意為『如意』或『無違』）的弟子和朋友，佛陀和僧眾離開后，只有他的弟子還沒有離開長者的家。這時，長者說道：『大德！希望借用您的缽一會兒，我想把剩下的食物送給別人。』這位比丘就把他老師的缽給了長者。長者用缽盛滿了香美的食物，派人送給（姓名未知），並附帶說：『賢首！我供養三寶這些食物，佛陀和僧伽都已經用完了，你可以隨喜。』當時（姓名未知）得到缽和食物后，把食物放到其他的器皿中，在缽底看到了尊者（阿尼盧馱）的名字，知道這是聖者阿尼盧馱所用的缽，於是就想：『我的阿遮利耶（Acariya，梵文，意為『導師』）是人天所供養的，我今天有幸能見到他的缽，如果我空著手送回去，就失去了很大的福報，不應該這樣做。』於是就拿起缽，仔仔細細地擦拭乾凈，又用香湯反覆清洗，塗上香泥，放在精美的座位上，右膝跪地，手持美麗的花鬘，虔誠地供養，點燃香，普遍地薰香，發願而住。當時有一位婆羅門，也是**（姓名未知）以前認識的人，來到她這裡，看到她在供養，就問：『賢首！你這是在做什麼？』回答說：『這個缽是尊者阿尼盧馱所使用的器物，是人天共同尊重的。我對此缽略微表達我的供養。』婆羅門說：『你用淫慾之心籠絡所有人，連沙門釋子也不放過。』當時各位比丘聽到這件事後，把情況稟告了佛陀，佛陀說：『凡是各位比丘，在自己的物品上寫名字的，會有這樣的過失，所以不應該寫自己的名字。』當時各位比丘不知道什麼東西是不應該寫名字的？佛陀說：『有五種東西都不應該寫名字：就是別解脫戒經、』
【English Translation】 English version Thereupon, (the elder) sent a messenger to report to ** (name unknown), saying, 'Today I have invited the Buddha and the Sangha, and tomorrow I will prepare a careful offering at home. You may come here to personally offer the food.' At that time, ** (name unknown) had other engagements and could not go in person. When the Buddha and the Sangha arrived for the invitation, after the cakes and food were finished, they spoke the verses of giving and departed from their seats. At that time, the elder was a disciple and acquaintance of Aniruddha (one of the ten great disciples of the Buddha, meaning 'as desired' or 'unobstructed'). After the Buddha and the Sangha left, only his disciple had not yet left the elder's house. At this time, the elder said, 'Venerable One! I wish to borrow your bowl for a moment, as I want to send the remaining food to others.' The Bhikshu then gave him his teacher's bowl. The elder filled the bowl with fragrant delicacies and sent it to ** (name unknown), with a message saying, 'Virtuous One! I offer these foods to the Triple Gem. The Buddha and the Sangha have already finished eating. You may rejoice in it.' At that time, ** (name unknown), after receiving the bowl and food, placed the food in other vessels. At the bottom of the bowl, she saw the name of the Venerable (Aniruddha), knowing that it was the bowl used by the holy Aniruddha. She then thought, 'My Acariya (Acariya, Sanskrit, meaning 'teacher') is revered by humans and devas. Today I am fortunate to see his bowl. If I return it empty, I will lose great merit, and it should not be so.' She then took the bowl and carefully wiped it clean, repeatedly washed it with fragrant water, applied fragrant mud, placed it on a beautiful seat, knelt on her right knee, held a beautiful garland of flowers, and offered it with reverence, burning incense and spreading the fragrance, making vows and dwelling in that state. At that time, a Brahmin, who was also acquainted with ** (name unknown), came to her place and saw her making offerings. He asked, 'Virtuous One! What are you doing?' She replied, 'This bowl is the utensil used by the Venerable Aniruddha, and it is respected by humans and devas. I am slightly expressing my offering to this bowl.' The Brahmin said, 'You use lustful thoughts to capture everyone, not even letting go of the Shramana Shakya's disciples.' At that time, the Bhikshus, having heard of this matter, reported the situation to the Buddha. The Buddha said, 'Whenever Bhikshus write their names on their own belongings, there will be such faults. Therefore, they should not write their names.' At that time, the Bhikshus did not know what things should not be written on. The Buddha said, 'There are five things that should not be written on: namely, the Pratimoksha Sutra,'
別解脫廣釋、及諸事等、與律教相應之義，並私己物，於己物上不應書字，可作私記憶持。」具壽鄔波離白佛言：「世尊！若律教等皆不合書者，于當來世諸苾芻等，心無持力咸多忘念，于諸緣起尚不能憶，如斯等事當復云何？」佛言：「若如是者，應書紙葉而受持之。」
第二子攝頌曰：
求寂墮缽破， 開餘存念者， 作二種重籠， 並隨所須物。
爾時佛在室羅伐城。有一苾芻畜一求寂，常令持缽。後於異時手脫損缽，令師廢闕。時諸苾芻以緣白佛，佛言：「不應令彼求寂洗缽。」時舍利子有一求寂名曰準陀，常令持缽，來請師曰：「鄔波馱耶！愿見與缽，我當洗之。」舍利子言：「佛為損缽已制學處。」彼便白言：「我豈當作如斯過耶？」時諸苾芻以緣白佛，佛言：「若知求寂能存護者，聽其洗缽。」
時有苾芻守持鐵缽，垢生損壞多有孔隙，以緣白佛，佛言：「凡畜鐵缽應可熟燒。」時諸苾芻多積柴薪而燒其缽，即便損破，佛言：「不應如是火燒其缽，可於籠內安置燒之。」彼便不知云何作籠？佛言：「籠有二種：一者匠作，二者自為。言匠作者，謂是陶師。言自作者，或時以甕，或可用瓨截破用之。」彼安在地打著便碎，佛言：「盛灰令滿使人擎持，然後以釘徐徐疏孔鑿為
【現代漢語翻譯】 現代漢語譯本：關於《別解脫廣釋》以及其他與律教相應的事務，以及私人物品，不應該在自己的物品上寫字，可以作為私人記憶來持有。'具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）'對佛陀說：'世尊！如果律教等都不應該書寫，那麼在未來的世代，那些沒有記憶力的比丘（bhiksu，佛教出家男眾），大多健忘，對於各種因緣生起的事情都不能記憶，像這樣的事情該怎麼辦呢？'佛陀說：'如果是這樣，應該書寫在紙葉上並受持它。'
第二子攝頌說：
'求寂（Sramanera，沙彌，佛教出家男子）'墮缽破，開餘存念者，作二種重籠，並隨所須物。
當時，佛陀在室羅伐城（Sravasti） 。有一位比丘（bhiksu，佛教出家男眾）蓄養了一個'求寂（Sramanera，沙彌，佛教出家男子）'，經常讓他拿著缽。後來有一次，'求寂（Sramanera，沙彌，佛教出家男子）'手滑損壞了缽，導致他的老師無法使用。當時，各位比丘（bhiksu，佛教出家男眾）將此事稟告佛陀，佛陀說：'不應該讓'求寂（Sramanera，沙彌，佛教出家男子）'洗缽。'當時，舍利子（Sariputra，佛陀十大弟子之一，智慧第一）'有一個'求寂（Sramanera，沙彌，佛教出家男子）'名叫'準陀（Cunda）'，經常讓他拿著缽，'準陀（Cunda）'來請求他的老師說：'鄔波馱耶（Upadhyaya，親教師）！希望您把缽給我，我來洗它。''舍利子（Sariputra，佛陀十大弟子之一，智慧第一）'說：'佛陀因為缽被損壞已經制定了學處。''準陀（Cunda）'便說：'我難道會犯這樣的錯誤嗎？'當時，各位比丘（bhiksu，佛教出家男眾）將此事稟告佛陀，佛陀說：'如果知道'求寂（Sramanera，沙彌，佛教出家男子）'能夠保護好缽，就允許他洗缽。'
當時，有一位比丘（bhiksu，佛教出家男眾）持有一個鐵缽，因為污垢而損壞，有很多孔洞，將此事稟告佛陀，佛陀說：'凡是持有鐵缽，應該好好燒製。'當時，各位比丘（bhiksu，佛教出家男眾）堆積了很多柴火來燒缽，結果缽就損壞了，佛陀說：'不應該這樣用火燒缽，可以在籠子里安置后燒它。'他們便不知道該如何製作籠子？佛陀說：'籠子有兩種：一種是工匠製作的，一種是自己製作的。工匠製作的，指的是陶師。自己製作的，有時可以用甕，或者可以用陶罐截破來使用。'他們安放在地上敲打就碎了，佛陀說：'盛滿灰，讓人拿著，然後用釘子慢慢地疏通孔洞，鑿成。'
【English Translation】 English version: Regarding the '別解脫廣釋 (Bie Jie Tuo Guang Shi, Extensive Explanation of Pratimoksha)' and other matters corresponding to the Vinaya teachings, as well as personal belongings, one should not write on one's own belongings; they can be kept as private memories. The Venerable '鄔波離 (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts)' said to the Buddha: 'World Honored One! If the Vinaya teachings and the like should not be written down, then in future generations, those 'bhiksus (bhiksu, Buddhist monks)' who lack memory and are mostly forgetful will not be able to remember the various arising conditions. What should be done in such cases?' The Buddha said: 'If that is the case, they should write them on paper leaves and uphold them.'
The second subsidiary verse says:
'Sramanera (Sramanera, novice monk)' drops the bowl and breaks it, open the remaining mindful ones, make two kinds of double cages, and along with needed items.
At that time, the Buddha was in '室羅伐城 (Sravasti)'. There was a 'bhiksu (bhiksu, Buddhist monks)' who kept a 'Sramanera (Sramanera, novice monk)', and often had him carry the bowl. Later, at one time, the 'Sramanera (Sramanera, novice monk)' slipped and damaged the bowl, causing his teacher to be unable to use it. At that time, the 'bhiksus (bhiksu, Buddhist monks)' reported this matter to the Buddha, and the Buddha said: 'One should not let the 'Sramanera (Sramanera, novice monk)' wash the bowl.' At that time, '舍利子 (Sariputra, one of the Buddha's ten great disciples, foremost in wisdom)' had a 'Sramanera (Sramanera, novice monk)' named '準陀 (Cunda)', who often had him carry the bowl. '準陀 (Cunda)' came to request his teacher, saying: 'Upadhyaya (Upadhyaya, preceptor)! I wish you would give me the bowl, and I will wash it.' '舍利子 (Sariputra, one of the Buddha's ten great disciples, foremost in wisdom)' said: 'The Buddha has already established a precept because the bowl was damaged.' '準陀 (Cunda)' then said: 'Would I commit such a mistake?' At that time, the 'bhiksus (bhiksu, Buddhist monks)' reported this matter to the Buddha, and the Buddha said: 'If one knows that the 'Sramanera (Sramanera, novice monk)' can protect the bowl, then allow him to wash the bowl.'
At that time, there was a 'bhiksu (bhiksu, Buddhist monks)' who kept an iron bowl, which was damaged by dirt and had many holes. He reported this matter to the Buddha, and the Buddha said: 'Whenever one keeps an iron bowl, it should be properly fired.' At that time, the 'bhiksus (bhiksu, Buddhist monks)' piled up a lot of firewood to burn the bowl, and as a result, the bowl was damaged. The Buddha said: 'One should not burn the bowl in this way. It can be placed in a cage and then burned.' They did not know how to make a cage. The Buddha said: 'There are two kinds of cages: one is made by a craftsman, and the other is made by oneself. The one made by a craftsman refers to a potter. The one made by oneself can sometimes use an urn, or a broken pottery jar can be used.' They placed it on the ground and hit it, and it broke. The Buddha said: 'Fill it with ash, have someone hold it, and then slowly clear the holes with nails, chiseling it into.'
兩段。」時彼于外不以泥塗，佛言：「應以草䴬作泥遍涂。」彼不以物涂拭于內，佛言：「應以麻滓作泥塗拭待干。」然所燒缽猶未受色，佛言：「內安稻䴬以籠合之口邊泥塗。」彼便以缽置地而熏，佛言：「應用物支，于上重安事亦同此。」彼物薄小缽便相著，佛言：「應可高支勿令相近。」仍不受色，佛言：「應數數洗然後更燒。」籠內煙出，佛言：「應灰擁口。」彼以牛糞積為大聚燒便損缽，佛言：「應壘牛糞從上放火。」不知欲遣何人看火？佛言：「苾芻應自看守，若有別緣囑余苾芻看，然後應去。」地上燒缽多損諸蟲，佛言：「應凈灑掃。是故我今聽諸苾芻畜熏缽籠，及隨此籠所須之物用皆無犯。」
第三子攝頌曰：
一衣不互作， 澡浴可遮人， 于褥不剃頭， 病人隨服食。
爾時佛在室羅伐城。時有施主造立浴室奉施僧伽，六眾苾芻各著一裙互揩身體。俗人入見作如是語：「此等諸人是何外道？」時敬信者答言：「是釋迦子。」居士聞已便起譏嫌：「彼之大師常有慚愧，云何此等無羞恥耶？」時諸苾芻聞以緣白佛，佛言：「不應一裙互相揩洗。若有犯者得惡作罪。」時諸苾芻在浴室內令俗人入，見苾芻等以手揩足復更摩頭，俗人譏曰：「沙門釋子作斯鄙法，是不凈潔，既揩足
【現代漢語翻譯】 現代漢語譯本：當時，那位比丘沒有用泥塗抹缽，佛陀說：『應該用草末做成泥，遍涂缽的內外。』那位比丘沒有用東西塗抹擦拭缽的內部，佛陀說：『應該用麻滓做成泥塗抹擦拭，等待乾燥。』然而，所燒的缽仍然沒有上色，佛陀說：『內部放置稻糠，用籠子蓋住，缽口邊緣用泥塗抹。』那位比丘就把缽放在地上熏燒，佛陀說：『應該用東西支撐起來，在上面重複放置東西也像這樣。』那些支撐物太薄太小，缽就互相粘在一起了，佛陀說：『應該用高一點的支撐物，不要讓缽互相靠近。』仍然沒有上色，佛陀說：『應該多次清洗，然後再次燒製。』籠子內冒出煙，佛陀說：『應該用灰土覆蓋住籠子的口。』那位比丘用牛糞堆積成大堆來燒，結果損壞了缽，佛陀說：『應該用牛糞壘起來，從上面放火。』不知道應該派誰去看火，佛陀說：『比丘應該親自看守，如果有其他事情，囑託其他比丘看守，然後才能離開。』在地上燒缽，損壞了很多蟲子，佛陀說：『應該清掃乾淨。因此，我現在允許各位比丘擁有熏缽籠，以及隨此籠子所需的物品，使用都沒有罪過。』 第三子攝頌說： 『一件衣服不互相製作，洗澡可以遮蔽他人，在褥子上不剃頭，病人可以隨意服用食物。』 當時，佛陀在室羅伐城（Śrāvastī，古印度城市）。當時，有施主建造浴室供養僧團，六群比丘（六群比丘指喜歡違反戒律的比丘團體）各自穿著裙子互相擦洗身體。俗人進入浴室看見后，這樣說：『這些人是什麼外道？』虔誠的信徒回答說：『是釋迦（Śākya，釋迦牟尼佛的姓氏）的弟子。』居士聽了之後，就產生了譏諷：『他們的老師常常感到慚愧，為什麼這些人沒有羞恥呢？』當時，各位比丘聽到后，把這件事稟告佛陀，佛陀說：『不應該穿著裙子互相擦洗。如果有違犯的，會得到惡作罪（Dukkrta，一種輕微的罪過）。』當時，各位比丘在浴室裡讓俗人進入，看見比丘們用手擦腳又去摸頭，俗人譏諷說：『沙門（Śrāmana，出家人的通稱）釋子（Śākya-putra，釋迦牟尼佛的弟子）做出這種低俗的行為，是不乾淨的，既然擦了腳
【English Translation】 English version: At that time, that Bhikshu (monk) did not smear the pot with mud on the outside. The Buddha said, 'You should make mud with grass ash and smear it all over.' That Bhikshu did not smear and wipe the inside of the pot. The Buddha said, 'You should make mud with hemp dregs, smear and wipe it, and wait for it to dry.' However, the fired pot still did not receive color. The Buddha said, 'Place rice husks inside, cover it with a cage, and smear the edge of the pot mouth with mud.' That Bhikshu then placed the pot on the ground to smoke it. The Buddha said, 'You should support it with something, and repeating the placement on top should also be like this.' Those supports were too thin and small, and the pots stuck together. The Buddha said, 'You should use higher supports and not let the pots get close to each other.' It still did not receive color. The Buddha said, 'You should wash it several times and then fire it again.' Smoke came out of the cage. The Buddha said, 'You should cover the mouth with ash.' That Bhikshu piled up a large pile of cow dung to burn it, which damaged the pot. The Buddha said, 'You should pile up cow dung and set fire from above.' He did not know who to send to watch the fire. The Buddha said, 'The Bhikshu should watch it himself. If there is something else, entrust another Bhikshu to watch it, and then you can leave.' Burning the pot on the ground damaged many insects. The Buddha said, 'You should clean and sweep it. Therefore, I now allow all Bhikshus to possess smoking pot cages, and there is no offense in using the items needed for this cage.' The third sonnet of the collection says: 'One robe should not be made mutually, bathing can shield people, one should not shave their head on the bedding, and the sick can freely take food and drink.' At that time, the Buddha was in Śrāvastī (city in ancient India). At that time, a donor built a bathhouse and offered it to the Sangha (monastic community). The six-group Bhikshus (a group of monks who liked to violate the precepts) each wore a skirt and rubbed their bodies against each other. Laypeople entered the bathhouse and said, 'What are these people, what kind of heretics are they?' The devout believers replied, 'They are disciples of Śākya (Buddha's family name).' When the householders heard this, they became sarcastic: 'Their teacher is often ashamed, why are these people shameless?' At that time, the Bhikshus heard this and reported it to the Buddha. The Buddha said, 'You should not rub each other while wearing skirts. If anyone violates this, they will receive a Dukkrta (a minor offense).' At that time, the Bhikshus allowed laypeople to enter the bathhouse and saw the Bhikshus rubbing their feet with their hands and then touching their heads. The laypeople ridiculed them, saying, 'The Śrāmana (generic term for renunciates) Śākya-putra (disciples of Śākya) are doing this vulgar act, which is unclean, since they have rubbed their feet
已複用摩頭。」時諸苾芻以緣白佛，佛言：「入浴室時，無信敬人不應令入亦勿令作。若教作者得惡作罪。」時諸苾芻在浴室內無人守護，有諸居士來入其室，見苾芻等以手揩足復將洗面，便譏嫌曰：「沙門釋子實為鄙惡，以手揩足，復將洗面。」佛言：「若洗浴時，無令俗人入浴室內，應差苾芻為守護者。」時給孤獨長者，與一無敬信婆羅門往逝多林，苾芻見已報長者曰：「勿使此人入浴室內。」婆羅門曰：「我有何過而見遮止？」時諸苾芻以緣白佛，佛言：「若知彼人有凈信者應許入室。」時有婆羅門入既被遮，見余不障，婆羅門曰：「彼諸俗人皆許入室，何故於我而獨見遮？」苾芻報曰：「此已歸依受諸學處。」彼便答曰：「我亦歸依受其學處，愿聽我入。」報言：「可爾。」便與受戒即許其入。彼既入已，見諸苾芻揩身下分複用摩頭，遂起譏曰：「沙門釋子實為鄙穢。」苾芻白佛，佛言：「若知其人久懷信者許入，若初信者勿聽。」
緣處同前。時有長者請佛及僧入室洗浴，是時世尊將諸苾芻詣彼長者洗浴之處，見有苾芻與一苾芻揩摩身體。世尊告曰：「汝等見此苾芻與彼苾芻揩摩身不？」白言：「已見。」佛告苾芻：「其為揩者，是阿羅漢諸漏已盡。彼受揩者，是破戒人行罪惡法。汝等當知！不應師
【現代漢語翻譯】 現代漢語譯本： 『已經用手摩擦過頭部。』當時，各位比丘將此事稟告佛陀，佛陀說：『進入浴室時，沒有信仰和恭敬心的人不應該讓他們進入，也不要讓他們做任何事情。如果教他們做，就會犯惡作罪。』當時，各位比丘在浴室裡，沒有人守護，有一些居士來到浴室，看見比丘們用手擦腳，又用這隻手洗臉，便譏諷說：『這些沙門釋子真是卑鄙惡劣，用手擦腳，又用這隻手洗臉。』佛陀說：『洗浴時，不要讓俗人進入浴室，應該派遣比丘作為守護者。』當時，給孤獨長者（Anathapindika，一位富有的商人，也是佛陀的追隨者）與一位沒有敬信的婆羅門（Brahmin，印度教祭司）前往逝多林（Jetavana，祇園精舍的所在地），比丘們看見后告訴長者說：『不要讓這個人進入浴室。』婆羅門說：『我有什麼過錯而被阻止？』當時，各位比丘將此事稟告佛陀，佛陀說：『如果知道那個人有清凈的信仰，就應該允許他進入浴室。』當時，有一位婆羅門進入浴室時被阻止，看見其他人沒有被阻攔，婆羅門說：『那些俗人都被允許進入浴室，為什麼唯獨阻止我？』比丘回答說：『這些人已經皈依佛門，接受了各種學處（Siksa-pada，戒律）。』那人便回答說：『我也皈依佛門，接受那些學處，希望允許我進入。』比丘回答說：『可以。』便為他授戒，允許他進入。他進入后，看見各位比丘用手擦拭身體的下半部分，又用這隻手摩擦頭部，於是開始譏諷說：『這些沙門釋子真是卑鄙污穢。』比丘稟告佛陀，佛陀說：『如果知道那個人長期懷有信仰，就允許他進入，如果是初次信仰的人，就不要允許。』
事情發生的地點和之前一樣。當時，有一位長者邀請佛陀和僧眾進入浴室洗浴，這時，世尊（Bhagavan，佛陀的尊稱）帶領各位比丘前往那位長者的洗浴之處，看見有一位比丘與另一位比丘互相擦拭身體。世尊說道：『你們看見這位比丘與那位比丘互相擦拭身體了嗎？』比丘們回答說：『已經看見了。』佛陀告訴比丘們：『為他人擦拭身體的那位比丘，是阿羅漢（Arhat，已證悟的聖人），諸漏已盡。接受擦拭身體的那位比丘，是破戒之人，行為罪惡之法。你們應當知道！不應該師
【English Translation】 English version: 『Already rubbed the head.』 At that time, the Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 『When entering the bathroom, those without faith and respect should not be allowed to enter, nor should they be allowed to do anything. If you teach them to do it, you will commit a Dukkata (misdeed) offense.』 At that time, the Bhikshus were in the bathroom without anyone guarding it. Some lay people came into the room and saw the Bhikshus rubbing their feet with their hands and then washing their faces with the same hands. They ridiculed and said, 『These Shramana Shakyaputras (ascetics, followers of Shakyamuni Buddha) are truly vile and disgusting, rubbing their feet with their hands and then washing their faces with the same hands.』 The Buddha said, 『When bathing, do not allow lay people to enter the bathroom. Bhikshus should be appointed as guards.』 At that time, Anathapindika (a wealthy merchant and a follower of the Buddha) and a Brahmin (a member of the priestly class in Hinduism) without faith went to Jetavana (a monastery donated to the Buddha). The Bhikshus saw them and told Anathapindika, 『Do not let this person enter the bathroom.』 The Brahmin said, 『What fault have I committed that I am being prevented?』 At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 『If you know that person has pure faith, you should allow him to enter the room.』 At that time, a Brahmin was prevented from entering the bathroom and saw that others were not being prevented. The Brahmin said, 『Those lay people are all allowed to enter the room, why am I alone being prevented?』 The Bhikshus replied, 『These people have already taken refuge and received the Siksa-padas (precepts).』 The Brahmin replied, 『I also take refuge and receive those Siksa-padas, I wish to be allowed to enter.』 The Bhikshus replied, 『Okay.』 They then administered the precepts to him and allowed him to enter. After he entered, he saw the Bhikshus rubbing the lower parts of their bodies and then rubbing their heads with the same hands. He then began to ridicule them, saying, 『These Shramana Shakyaputras are truly vile and filthy.』 The Bhikshus reported this to the Buddha. The Buddha said, 『If you know that person has long held faith, allow him to enter. If he is a new believer, do not allow him.』
The location of the event is the same as before. At that time, a wealthy man invited the Buddha and the Sangha (monastic community) to enter the bathroom for bathing. At this time, the Bhagavan (the Blessed One, an epithet of the Buddha) led the Bhikshus to the wealthy man's bathing place and saw one Bhikshu rubbing the body of another Bhikshu. The Bhagavan said, 『Have you seen this Bhikshu rubbing the body of that Bhikshu?』 The Bhikshus replied, 『We have seen it.』 The Buddha told the Bhikshus, 『The Bhikshu who is rubbing is an Arhat (a perfected being), whose outflows are exhausted. The Bhikshu who is being rubbed is a person who has broken the precepts and practices sinful Dharma (teachings). You should know! You should not』
子與彼野干而為給事。」
緣處同前。有一長者，娶妻未久誕生一息。年既長大，于善說法律而為出家，常求勝已尋義他方博學多聞，還來至此室羅伐城。父聞子至，便詣其所共相問訊。是時苾芻即為其父略宣法要，勸歸三寶受五學處。後於異時，復為其父說七有事福業功德。父聞子說深生敬信，作如是言：「尊者當知！我今亦愿作七有事福業功德。」彼便答言：「可隨意作。」父便問言：「先作何事？」答曰：「當爲僧伽營理浴室。」聞已還家營理事畢，來報子曰：「尊者！當稱我名請佛及僧就舍澡洗。」其子聞已，即詣佛所稱父名字，而為請佛。時彼長者發深信心，自為苾芻香油涂身，以米屑揩去。澡浴事畢，報其子曰：「我極疲勞為我涂背。」其子答曰：「世尊於此已制學處。」父便問曰：「所制學處其事云何？」答曰：「勿以師子供侍野干，故我不應而為執事。」父問子曰：「誰是師子？誰為野干？」子答父言：「我是師子，父是野干。」父曰：「斯為妙事，以我野干能生師子。」時諸苾芻以緣白佛，佛言：「凡是父母于其子處能為難事荷負眾苦，假令父母是極破戒，其子亦應為作供侍。是故我聽於其五處縱極破戒應為供給，所謂父、母、親教師、軌範師及諸病人。」
爾時佛在室羅伐城。有一
【現代漢語翻譯】 現代漢語譯本：『你和那野幹一起做侍者。』
因緣和之前一樣。有一位長者，娶妻不久生了一個兒子。兒子長大后，在一位善於說法的人那裡出家，經常爲了超越自己而到其他地方廣泛學習，增長見聞，之後回到室羅伐城（Śrāvastī，古印度城市，意為『豐德』）。父親聽說兒子回來了，就去他那裡互相問候。當時這位苾芻（bhikṣu，比丘）就為他的父親簡略地宣講了佛法要義，勸他皈依三寶，受持五戒。後來在其他時候，又為他的父親講述了七有事福業的功德。父親聽了兒子的話，深深地敬佩和相信，這樣說道：『尊者您要知道！我現在也願意做七有事福業的功德。』他便回答說：『可以隨意做。』父親便問道：『先做什麼事好呢？』回答說：『應當為僧伽（saṃgha，僧團）修建浴室。』聽了之後回到家中，把浴室修建完畢，來告訴兒子說：『尊者！請您稱我的名字，邀請佛和僧眾到我家洗澡。』他的兒子聽了之後，就到佛那裡，稱了他父親的名字，為他邀請佛。當時那位長者發了深厚的信心，親自為比丘們塗抹香油，用米粉擦拭乾凈。洗浴完畢，告訴他的兒子說：『我非常疲勞，為我擦背。』他的兒子回答說：『世尊（Bhagavān，佛的稱號，意為『有福德者』）在這裡已經制定了戒律。』父親便問道：『所制定的戒律是怎麼說的？』回答說：『不要讓師子（siṃha，獅子，比喻有德者）的孩子侍奉野干（śṛgāla，豺狼，比喻無德者），所以我不能為您做這件事。』父親問兒子說：『誰是師子？誰是野干？』兒子回答父親說：『我是師子，父親是野干。』父親說：『這是妙事，因為我這野干能生出師子。』當時各位比丘把這件事稟告了佛，佛說：『凡是父母在子女那裡能做難事，承擔眾多的痛苦，即使父母是極度破戒之人，他們的子女也應當為他們做供養侍奉。因此我允許在五種情況下，即使對方極度破戒也應當供給，這五種情況是：父親、母親、親教師、軌範師以及病人。』
當時佛在室羅伐城。
【English Translation】 English version: 'You and that jackal can be attendants together.'
The circumstances are the same as before. There was a wealthy man who, not long after marrying, had a son. When the son grew up, he renounced the world under a teacher who was skilled in explaining the law, constantly seeking to surpass himself by traveling to other places to learn extensively and increase his knowledge. Later, he returned to Śrāvastī (ancient Indian city, meaning 'Abundance of Virtue'). When the father heard that his son had arrived, he went to him and they greeted each other. At that time, the bhikṣu (monk) briefly explained the essentials of the Dharma to his father, encouraging him to take refuge in the Three Jewels and observe the five precepts. Later, at another time, he further explained to his father the merits of the seven meritorious deeds. The father, hearing his son's words, developed deep respect and faith, saying, 'Venerable one, know that I now also wish to perform the meritorious deeds of the seven meritorious activities.' The son replied, 'You may do as you wish.' The father then asked, 'What should I do first?' The son replied, 'You should build a bathhouse for the saṃgha (monastic community).' After hearing this, he returned home, completed the construction of the bathhouse, and came to tell his son, 'Venerable one, please call my name and invite the Buddha and the sangha to my house for bathing.' Upon hearing this, his son went to the Buddha, called his father's name, and invited the Buddha on his behalf. At that time, the wealthy man developed deep faith and personally applied fragrant oil to the bhikṣus and scrubbed them with rice powder. After the bathing was completed, he told his son, 'I am very tired; please rub my back.' His son replied, 'The Bhagavan (Buddha's title, meaning 'Blessed One') has already established a precept here.' The father then asked, 'What does the established precept say?' The son replied, 'Do not let the child of a siṃha (lion, symbolizing a virtuous person) serve a śṛgāla (jackal, symbolizing a non-virtuous person), so I should not do this for you.' The father asked his son, 'Who is the lion? Who is the jackal?' The son replied to his father, 'I am the lion, and you are the jackal.' The father said, 'This is wonderful, because I, the jackal, can give birth to a lion.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said, 'Whenever parents can do difficult things for their children and bear many sufferings, even if the parents are extremely immoral, their children should still make offerings and serve them. Therefore, I allow that in five cases, even if the other person is extremely immoral, they should be provided for: father, mother, preceptor, instructor, and the sick.'
At that time, the Buddha was in Śrāvastī.
長者于阿蘭若處造立其舍，令諸苾芻隨緣乞食依此而住。時乞食者鬚髮既長，詣長者處，長者見已問言：「聖者！何故鬚髮如是太長？」答言：「賢首！無淨髮人。」長者告曰：「我遣人來可令除發。」其剃髮人詣苾芻所，于臥褥上令彼剃髮。時彼長者作是思惟：「應觀尊者除發以不？」即往蘭若苾芻住處，到已即于臥褥上坐，發著其衣。長者還舍，其妻遂見衣上有發，白言：「因何過彼剃髮人舍，令此衣上有其發污。」長者思惟：「將非聖者于彼褥上而剃髮耶？」即重往觀，見其褥上有剃髮處，白言：「大德！可於余處剃髮，勿令污褥。」時諸苾芻聞已白佛，佛言：「不應褥上而剃鬚發。」便於凈地剃除鬚髮，佛言：「凡是僧伽灑掃凈地不應剃髮，若有犯者得惡作罪。」時有老病苾芻，不能出外剃髮，復遭風雨，佛言：「若無力者隨處剃除，然應掃除涂拭令凈，若不爾者得惡作罪。」又諸苾芻剪手足甲，隨處棄擲，佛言：「僧伽凈地若棄爪甲，得惡作罪。」
緣處同前。時有苾芻，身嬰重病為苦所逼，便往醫處報言：「賢首！以所宜藥為我處方。」彼醫答言：「以水和麨非時可食。」答言：「賢首！世尊已制，不許我等非時啖食。」醫人答曰：「聖者！大師慈悲，必緣此事開諸病人。」以緣白佛，佛言：「有
【現代漢語翻譯】 現代漢語譯本 一位長者在寂靜的阿蘭若（aranya，遠離村落的修行處）建造住所，讓眾比丘（bhiksu，出家受具足戒的男子）隨緣乞食，依靠此地居住。當時，一位乞食的比丘鬚髮長了，去到長者處。長者見到后問道：『聖者！為何須發如此之長？』比丘回答說：『賢首（尊稱）！沒有為我淨髮的人。』長者告訴他說：『我派人來為你剃髮。』剃髮人來到比丘的住所，就在臥具上為他剃髮。當時，這位長者心想：『我應該看看尊者是否在剃髮。』就前往阿蘭若比丘的住處，到了之後就坐在臥具上，頭髮沾到了他的衣服上。長者回到家中，他的妻子看見衣服上有頭髮，就說：『你為何去剃髮人的住所，讓這衣服上沾染了頭髮？』長者心想：『莫非聖者在那臥具上剃髮？』就又去觀看，看見臥具上有剃髮的地方，就說：『大德！可以在其他地方剃髮，不要弄髒臥具。』當時，眾比丘聽了之後稟告佛陀，佛陀說：『不應該在臥具上剃鬚發。』於是在乾淨的地上剃除鬚髮，佛陀說：『凡是僧伽（samgha，僧團）灑掃乾淨的地面不應該剃髮，若有違犯者，得惡作罪（dukkhata，一種輕罪）。』當時，有一位年老生病的比丘，不能外出剃髮，又遇到風雨，佛陀說：『如果無力外出者，可以隨處剃除，然而應該打掃乾淨，塗抹乾淨，若不這樣做，得惡作罪。』又有眾比丘剪手足指甲，隨處丟棄，佛陀說：『僧伽的乾淨地面如果丟棄指甲，得惡作罪。』
緣起與之前相同。當時，有一位比丘，身患重病，被痛苦所逼迫，就去醫生的住所，告訴醫生說：『賢首！請為我開一些適合的藥方。』那位醫生回答說：『用水和炒麵，非時可以食用。』比丘回答說：『賢首！世尊（Bhagavan，佛的尊稱）已經制定戒律，不允許我們非時食用。』醫生回答說：『聖者！大師（指佛陀）慈悲，必定會因為這件事為病人開許。』比丘將此事稟告佛陀，佛陀說：『有
【English Translation】 English version An elder built dwellings in a quiet aranya (aranya, a secluded place for practice away from villages), allowing the bhiksus (bhiksu, a fully ordained male monastic) to live there, begging for food as they wished. At that time, a bhiksu who was begging for food had grown long hair and beard, and went to the elder's place. The elder saw him and asked, 'Venerable one! Why is your hair and beard so long?' He replied, 'Worthy sir! There is no one to purify my hair.' The elder said, 'I will send someone to shave your hair.' The barber went to the bhiksu's dwelling and shaved his hair on the bed. At that time, the elder thought, 'Should I see if the venerable one is shaving his hair?' He went to the bhiksu's dwelling in the aranya, and sat on the bed, and hair stuck to his clothes. The elder returned home, and his wife saw the hair on his clothes and said, 'Why did you go to the barber's dwelling, causing this hair to contaminate your clothes?' The elder thought, 'Could it be that the venerable one shaved his hair on that bed?' He went again to look and saw the place where the hair had been shaved on the bed, and said, 'Venerable one! You can shave your hair elsewhere, do not soil the bed.' At that time, the bhiksus heard this and reported it to the Buddha. The Buddha said, 'One should not shave hair and beard on the bed.' Then they shaved their hair and beard on clean ground. The Buddha said, 'All areas swept clean by the samgha (samgha, the monastic community) should not be used for shaving hair. If anyone violates this, they commit a dukkata (dukkhata, a minor offense).' At that time, there was an old and sick bhiksu who could not go out to shave his hair, and also encountered wind and rain. The Buddha said, 'If one is unable to go out, they may shave anywhere, but they should sweep and clean the area. If they do not, they commit a dukkata.' Also, the bhiksus cut their fingernails and toenails and threw them away anywhere. The Buddha said, 'If one throws away nails on the clean ground of the samgha, they commit a dukkata.'
The circumstances are the same as before. At that time, there was a bhiksu who was seriously ill and afflicted by suffering, so he went to the doctor's place and said, 'Worthy sir! Please prescribe some suitable medicine for me.' The doctor replied, 'Mix flour with water, which can be eaten at an improper time.' The bhiksu replied, 'Worthy sir! The Bhagavan (Bhagavan, an epithet of the Buddha) has already established the rule that we are not allowed to eat at an improper time.' The doctor replied, 'Venerable one! The Master (referring to the Buddha) is compassionate and will surely make an exception for the sick in this matter.' The bhiksu reported this matter to the Buddha. The Buddha said, 'There are'
無齒牛食啖糠麥，后時便出其粒仍全，用此為麨非時應服。」時病苾芻雖服不差，醫人問曰：「聖者！先時所苦得瘳損不？」答曰：「賢首！今猶未除。」醫人曰：「豈非聖者未服水麨令病不差。」苾芻答曰：「我已服竟。」醫曰：「當如何服？」時病苾芻具以事告，醫言：「聖者！此非是藥，應用生麥麨。」以緣白佛，佛言：「多將水攪以物濾之然後應服。」病猶不差，復以此事告彼醫人，醫人答言：「勿濾而服。」以緣白佛，佛言：「醫人處方令服麨飲，若稠若團隨意應服。」
緣處同前。時有苾芻身嬰重病，往醫人處問言：「賢首！以所宜藥為我處方。」彼醫答言：「以大肉團非時煮飲。」答曰：「賢首！世尊已制。」醫人答曰：「聖者！大師慈悲，必緣此事開諸病者。」苾芻以緣白佛，佛言：「有獸名豺，腹中腸直啖肉便出，體猶未變，應取彼肉煮而飲服。」雖服不差，醫人問曰：「聖者！所苦得除損不？」答曰：「未損。」醫曰：「豈可聖者未服肉汁令斯疾病而無損耶？」苾芻具答其事，醫言：「聖者！此是故物不堪為藥，應取新肉煮而飲汁。」白佛，佛言：「先以物濾然後飲之。」病猶不差，彼以此事告彼醫人，醫人答言：「勿濾而服。」以緣白佛，佛言：「醫人處方隨意應服，若干若濕令有氣味
【現代漢語翻譯】 現代漢語譯本： 『無齒的牛吃下糠麥，之後排泄出來的穀粒仍然完整，用這個做成炒麵在非時食用。』當時生病的苾芻（bhikkhu，比丘）即使服用了也沒有好轉，醫生問：『聖者！先前所受的痛苦減輕了嗎？』回答說：『賢首！現在還沒有消除。』醫生說：『莫非聖者沒有服用用水調的炒麵，所以病沒有好轉。』苾芻回答說：『我已經服用完了。』醫生問：『您是怎麼服用的？』當時生病的苾芻把事情的經過都告訴了他，醫生說：『聖者！這不是藥，應該用生的麥子做成的炒麵。』 把這件事稟告佛陀，佛陀說：『多用水攪拌，用東西過濾之後再服用。』病仍然沒有好轉，又把這件事告訴了那位醫生，醫生回答說：『不要過濾而服用。』把這件事稟告佛陀，佛陀說：『醫生開的處方，讓他服用炒麵湯，無論是稠的還是成團的，都可以隨意服用。』 事情發生的地點和之前一樣。當時有位苾芻身患重病，去醫生那裡詢問說：『賢首！請您開一些適合我的藥方。』那位醫生回答說：『用大塊的肉在非時煮湯飲用。』回答說：『賢首！世尊已經禁止了。』醫生回答說：『聖者！大師慈悲，一定是考慮到這種情況，才為各種病人開許的。』 苾芻把這件事稟告佛陀，佛陀說：『有一種野獸名叫豺，腹中的腸子是直的，吃了肉就直接排泄出來，肉的形態還沒有改變，應該取那種肉煮湯飲用。』即使服用了也沒有好轉，醫生問：『聖者！所受的痛苦減輕了嗎？』回答說：『沒有減輕。』醫生說：『難道是聖者沒有服用肉汁，所以疾病沒有減輕嗎？』苾芻詳細地回答了他的情況，醫生說：『聖者！這是已經排泄出來的東西，不能作為藥用，應該取新鮮的肉煮湯飲用。』 稟告佛陀，佛陀說：『先用東西過濾，然後再飲用。』病仍然沒有好轉，他把這件事告訴了那位醫生，醫生回答說：『不要過濾而服用。』把這件事稟告佛陀，佛陀說：『醫生開的處方，隨意服用，無論是乾的還是濕的，只要有氣味就可以。』
【English Translation】 English version: 'A toothless cow eats chaff and wheat, and later excretes the grains still whole. Use this to make parched flour to be taken at an improper time.' At that time, a sick bhikkhu (monk) did not improve even after taking it. The doctor asked: 'Venerable one! Has the suffering you previously experienced lessened?' He replied: 'Worthy sir! It has not yet been eliminated.' The doctor said: 'Could it be that the Venerable one has not taken the parched flour mixed with water, so the illness has not improved?' The bhikkhu replied: 'I have already finished taking it.' The doctor asked: 'How did you take it?' At that time, the sick bhikkhu told him the whole story. The doctor said: 'Venerable one! This is not medicine; you should use parched flour made from raw wheat.' He reported this matter to the Buddha, and the Buddha said: 'Stir it with plenty of water, filter it with something, and then take it.' The illness still did not improve, and he told this matter to that doctor again. The doctor replied: 'Do not filter it before taking it.' He reported this matter to the Buddha, and the Buddha said: 'The doctor prescribed that he should take parched flour soup; whether it is thick or in lumps, he should take it as he pleases.' The place where the event occurred was the same as before. At that time, there was a bhikkhu who was seriously ill. He went to a doctor and asked: 'Worthy sir! Please prescribe some medicine that is suitable for me.' That doctor replied: 'Boil a large piece of meat at an improper time and drink the broth.' He replied: 'Worthy sir! The World Honored One has already forbidden it.' The doctor replied: 'Venerable one! The Great Master is compassionate and must have made exceptions for various patients in this situation.' The bhikkhu reported this matter to the Buddha, and the Buddha said: 'There is a wild animal called a jackal, whose intestines are straight. It excretes meat immediately after eating it, and the meat's form has not changed. You should take that meat, boil it, and drink the broth.' Even after taking it, he did not improve. The doctor asked: 'Venerable one! Has the suffering you experienced lessened?' He replied: 'It has not lessened.' The doctor said: 'Could it be that the Venerable one has not taken the meat broth, so the illness has not lessened?' The bhikkhu explained his situation in detail. The doctor said: 'Venerable one! This is something that has already been excreted and cannot be used as medicine. You should take fresh meat, boil it, and drink the broth.' He reported to the Buddha, and the Buddha said: 'First filter it with something, and then drink it.' The illness still did not improve. He told this matter to that doctor, and the doctor replied: 'Do not filter it before taking it.' He reported this matter to the Buddha, and the Buddha said: 'Take the doctor's prescription as you please, whether it is dry or wet, as long as it has a flavor.'
，皆應服食，勿生疑慮。」佛告諸苾芻：「凡所有事，我于病人非時開者，于病差后咸不應作。若有作者，得越法罪。」
根本說一切有部尼陀那捲第三 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部尼陀那捲第四
大唐三藏法師義凈奉 制譯
第四子攝頌曰：
煙筒壞色衣、 鼻筒飲水器、 針筒非寶物、 眼藥合併椎。
爾時佛在室羅伐城。具壽鄔波離白世尊言：「如世尊說：『開諸苾芻畜歙煙筒。』不知何物是所應作？」佛言：「唯除寶物，余皆得畜。」「如世尊說：『開諸苾芻著壞色衣。』者，不知何物是？」佛言：「以七種縷作者隨意應畜。」「又開諸苾芻畜灌鼻筒，不知以何物作？」佛言：「除寶。」「又開諸苾芻畜飲水器，不知以何物作？」佛言：「除寶。」「又開諸苾芻畜盛針筒者，不知以何物作？」佛言：「除寶。」「又許畜眼藥椎及小藥合，不知以何物作？」佛言：「除寶。余皆應畜。」
第五子攝頌曰：
藥器及𣰽毹、 承足枯瀉藥， 苾芻不應作， 當擇死人衣。
緣處同前。具壽鄔波離白世尊言：「如世尊說：『開諸苾芻畜貯藥器。』當用何物？」佛言：「除諸寶物。」「
【現代漢語翻譯】 現代漢語譯本： 『所有這些，你們都應該服用，不要產生懷疑。』佛陀告訴眾比丘：『凡是我為病人破例允許在非時食用的東西，病好之後都不應該再做。如果有人做了，就犯了越法的罪過。』
根本說一切有部尼陀那捲第三 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部尼陀那捲第四
大唐三藏法師義凈奉 制譯
第四子攝頌曰：
煙筒壞色衣、 鼻筒飲水器、 針筒非寶物、 眼藥合併椎。
當時，佛陀在室羅伐城（Śrāvastī）[古印度城市名]。具壽鄔波離（Upāli）[佛陀十大弟子之一，持戒第一]稟告世尊說：『如世尊所說：『允許諸位比丘使用煙筒。』不知道什麼東西是可以使用的？』佛陀說：『除了寶物，其餘都可以使用。』『如世尊所說：『允許諸位比丘穿著壞色衣。』那麼，什麼才是壞色衣呢？』佛陀說：『用七種線縷製作的衣服，可以隨意使用。』『又允許諸位比丘使用灌鼻筒，不知道用什麼材料製作？』佛陀說：『除了寶物。』『又允許諸位比丘使用飲水器，不知道用什麼材料製作？』佛陀說：『除了寶物。』『又允許諸位比丘使用盛針筒，不知道用什麼材料製作？』佛陀說：『除了寶物。』『又允許使用眼藥杵和小藥盒，不知道用什麼材料製作？』佛陀說：『除了寶物，其餘都可以使用。』
第五子攝頌曰：
藥器及𣰽毹、 承足枯瀉藥， 苾芻不應作、 當擇死人衣。
地點和之前一樣。具壽鄔波離（Upāli）[佛陀十大弟子之一，持戒第一]稟告世尊說：『如世尊所說：『允許諸位比丘使用貯藥器。』應該用什麼材料製作？』佛陀說：『除了各種寶物。』
【English Translation】 English version: 『All these things, you should take, do not have doubts.』 The Buddha told the Bhikshus (bhikkhus): 『Whatever I have exceptionally allowed for the sick to eat at improper times, you should not do after the illness is cured. If anyone does, they will commit the offense of transgressing the law.』
Mūlasarvāstivāda-vinaya-nidāna Volume 3 Taisho Tripitaka Volume 24 No. 1452 Mūlasarvāstivāda-vinaya-nidāna-mātṛkā
Mūlasarvāstivāda-vinaya-nidāna Volume 4
Translated under Imperial Order by the Tang Dynasty Tripitaka Master Yijing
Verse Summary of the Fourth Section:
Smoking pipe, discolored robes, Nasal tube, drinking vessel, Needle case, not treasures, Eye medicine container and pestle.
At that time, the Buddha was in Śrāvastī (ancient Indian city). The Venerable Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the World Honored One: 『As the World Honored One said: 『Allow the Bhikshus (bhikkhus) to possess smoking pipes.』 I do not know what things are permissible to make them from?』 The Buddha said: 『Except for treasures, all other materials are permissible.』 『As the World Honored One said: 『Allow the Bhikshus (bhikkhus) to wear discolored robes.』 What are discolored robes?』 The Buddha said: 『Robes made of seven kinds of thread can be used at will.』 『Also, allow the Bhikshus (bhikkhus) to possess nasal tubes, I do not know what materials to make them from?』 The Buddha said: 『Except for treasures.』 『Also, allow the Bhikshus (bhikkhus) to possess drinking vessels, I do not know what materials to make them from?』 The Buddha said: 『Except for treasures.』 『Also, allow the Bhikshus (bhikkhus) to possess needle cases, I do not know what materials to make them from?』 The Buddha said: 『Except for treasures.』 『Also, allow the use of eye medicine pestles and small medicine containers, I do not know what materials to make them from?』 The Buddha said: 『Except for treasures, all other materials are permissible.』
Verse Summary of the Fifth Section:
Medicine container and cushion, Foot rest, dried purgative, Bhikshus (bhikkhus) should not make, Choose clothes of the dead.
The location is the same as before. The Venerable Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the World Honored One: 『As the World Honored One said: 『Allow the Bhikshus (bhikkhus) to possess medicine storage containers.』 What materials should be used?』 The Buddha said: 『Except for all kinds of treasures.』
又開諸苾芻畜用𣰽毹，不知何者是所應畜？」佛言：「七種縷作應可畜持。」「又開諸苾芻為洗足故畜承足枮，不知何物？」佛言：「除寶。」
緣處同前。時有長者，身嬰重病，往醫人處問言：「賢首！以所宜藥為我處方。」醫人答言：「先食膩物令其動病，然後應可服於瀉藥。」長者聞已遂服酥油。時有苾芻是彼長者常所供養，來過其舍慰問病人：「氣力安不？」答言：「聖者！我仍帶病，醫人處方先服酥油后服瀉藥。」時彼苾芻報長者曰：「我善醫方，爾有藥直擬酬醫者宜將與我，我有瀉藥可持與汝。」長者聞已答言：「甚善！」苾芻持藥與彼令服。是時長者藥利過度，令一使人疾往醫所問言：「賢首！我之家主藥利不停。」彼醫問言：「何人授藥？」使者報曰：「有一苾芻。」醫人聞已情生瞋忿：「汝應往彼問是何藥？」及其覆往苾芻處問，時彼長者便已命終。時諸苾芻以緣白佛，佛言：「汝諸苾芻！不應賣藥。若苾芻善醫方者，起慈愍心應病與藥。然諸苾芻，不應與他瀉藥舍之而去，應自觀察勿令過度。設有他行，囑人看守然後應去，仍報彼言：『利若過度，應以某藥為解。』若有苾芻，受他價直然後與藥，及以受雇為客作者，得惡作罪。」
緣處同前。時有一人，負長者債，因被拘留經七八
【現代漢語翻譯】 現代漢語譯本 『又允許各位苾芻（Bhikkhus，比丘）使用𣰽毹（坐具），但不知道哪些是可以使用的？』佛陀說：『七種線織成的可以持有使用。』『又允許各位苾芻爲了洗腳的緣故使用承足枮（足墊），不知道什麼材質的可以？』佛陀說：『除了寶物（製成的）都可以。』
事情的起因和地點與之前相同。當時有一位長者（富人）身患重病，前往醫生處詢問說：『賢首（醫生）！請給我開一些適合的藥方。』醫生回答說：『先吃一些油膩的食物，讓病情發作，然後才可以服用瀉藥。』長者聽后就服用了酥油。當時有一位苾芻是這位長者經常供養的，來到他家慰問病人：『身體好些了嗎？』長者回答說：『聖者！我仍然帶著病，醫生開的藥方是先服用酥油，然後服用瀉藥。』當時那位苾芻告訴長者說：『我擅長醫方，你如果有給醫生診金的打算，不如給我，我有瀉藥可以給你。』長者聽后回答說：『很好！』苾芻拿藥給長者服用。當時這位長者因為藥物瀉利過度，讓一個僕人趕緊去醫生那裡詢問說：『賢首！我的主人瀉利不止。』醫生問：『是誰給的藥？』僕人回答說：『有一位苾芻。』醫生聽后非常生氣：『你應該去問他那是什麼藥？』等到僕人返回苾芻處詢問時，那位長者已經去世了。當時各位苾芻將此事稟告佛陀，佛陀說：『你們各位苾芻！不應該賣藥。如果苾芻擅長醫方，應該以慈悲心根據病情給藥。然而各位苾芻，不應該給別人瀉藥就離開，應該自己觀察，不要讓瀉利過度。如果需要離開，應該囑咐別人看守，然後才可以離開，並且告訴那人：『如果瀉利過度，應該用某種藥來緩解。』如果有苾芻，收取別人的錢財然後給藥，以及接受僱傭作為傭工的，犯惡作罪。』
事情的起因和地點與之前相同。當時有一個人，欠長者的債，因此被拘留了七八天。
【English Translation】 English version 『Furthermore, the Bhikkhus (monks) are permitted to use 𣰽毹 (sitting cloths), but they do not know which ones are permissible to possess.』 The Buddha said, 『Those made of seven kinds of thread are permissible to possess and use.』 『Furthermore, the Bhikkhus are permitted to use foot rests (承足枮) for the purpose of washing their feet, but they do not know what materials are permissible.』 The Buddha said, 『Anything except for those made of precious materials.』
The circumstances and location are the same as before. At that time, there was a wealthy man (長者, elder/wealthy man) who was seriously ill. He went to a doctor and asked, 『Wise one (賢首, virtuous one/doctor), please prescribe some suitable medicine for me.』 The doctor replied, 『First, eat some greasy food to aggravate the illness, and then you can take a laxative.』 After hearing this, the wealthy man consumed ghee (酥油, clarified butter). At that time, there was a Bhikkhu who was regularly supported by this wealthy man. He came to his house to inquire about the patient』s well-being: 『Are you feeling better?』 The wealthy man replied, 『Venerable one (聖者, holy one), I am still ill. The doctor prescribed that I first take ghee and then a laxative.』 Then that Bhikkhu told the wealthy man, 『I am skilled in medicine. If you were planning to pay the doctor, you can give the payment to me. I have a laxative that I can give you.』 The wealthy man replied, 『Very well!』 The Bhikkhu gave the medicine to the wealthy man to take. At that time, the wealthy man had excessive purging due to the medicine, and he sent a servant to the doctor to ask, 『Wise one, my master』s purging is not stopping.』 The doctor asked, 『Who gave him the medicine?』 The servant replied, 『A Bhikkhu did.』 The doctor became very angry upon hearing this: 『You should go and ask him what medicine it was.』 By the time the servant returned to the Bhikkhu to ask, the wealthy man had already died. At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said, 『You Bhikkhus should not sell medicine. If a Bhikkhu is skilled in medicine, he should give medicine according to the illness with a compassionate heart. However, Bhikkhus should not give others a laxative and then leave. They should observe carefully and not let the purging be excessive. If they need to leave, they should entrust someone to watch over the patient and then leave, and also tell that person: 『If the purging is excessive, you should use a certain medicine to relieve it.』 If a Bhikkhu receives payment and then gives medicine, or accepts employment as a worker, he commits a Dukkaṭa (惡作, wrong doing) offense.』
The circumstances and location are the same as before. At that time, there was a person who owed a debt to a wealthy man and was therefore detained for seven or eight days.
日，共立要契，某日當還。時負債人便作是念：「期日既逼，無可還彼，我應藏避。」復更思惟：「舍家逃竄此事為難，我當殺彼。」是時長者近逝多林，為負債人之所殺害，身有衣服，六眾見已共相謂言：「今時豐足糞掃之衣。」作是語已，即便共取。是時長者親族來見，惡言罵曰：「聖者！著大仙衣作斯非法極為鄙賤。」六眾報曰：「此非我殺，別有怨家來斷其命，我等今者取糞掃衣，此有何過？」時諸苾芻以緣白佛，佛言：「汝諸苾芻！不應輒取此糞掃衣，若其大眾共知棄物，是衣應取。若不爾者得惡作罪。」
第六子攝頌曰：
鐵鍋並杵杓， 自身不負擔； 以食供父母， 毛緂不充衣。
爾時佛在室羅伐城。具壽鄔波離白世尊言：「如佛所說：『為溫水故，開諸苾芻畜大鐵鍋令安鎖。』者，以何物作？」佛言：「除寶。」「聽諸苾芻為煎藥故畜杓器者，以何物作？」佛言：「除寶。」
緣處同前。時六眾苾芻身自負擔，或於肩上擎持大幞。時婆羅門居士見已譏曰：「聖者！我等俗人，為于父母妻子眷屬，求覓衣食以身荷負。仁等為誰自為勞事？」時諸苾芻以緣白佛，佛言：「汝諸苾芻！不應頭背肩腰而為擔負擎持大幞。若有犯者得惡作罪。」
緣處同前。時有居士，娶
【現代漢語翻譯】 現代漢語譯本：
從前，有一個人與長者共同立下契約，約定某日償還債務。當時，這個欠債的人便這樣想：『約定的日期已經逼近，我沒有辦法償還他，我應該藏起來躲避。』他又進一步思量：『捨棄家園逃跑這件事太難了，我不如殺了他。』當時，這位長者在靠近逝多林（Jetavana，祇園精舍）的地方，被這個欠債的人殺害了。他的身上穿著衣服，六眾（指六群比丘）看見后，互相說道：『現在正是豐收的時候，這些糞掃衣（pamsukula，指被丟棄的衣服）很多。』說完這些話后，他們便一起拿走了長者的衣服。這時，長者的親族來后看見了，惡語謾罵道：『聖者！穿著大仙的衣服，做這種非法的事情，真是極其卑賤。』六眾回答說：『不是我們殺的，是另有仇家來取了他的性命，我們現在只是拿走這些糞掃衣，這有什麼過錯呢？』當時，各位比丘將這件事稟告了佛陀，佛陀說：『你們各位比丘！不應該隨便拿取這種糞掃衣，如果大眾都知道是被丟棄的物品，這衣服才可以拿取。如果不是這樣，就會犯惡作罪（dukkhata，一種輕微的罪過）。』 第六子攝頌說： 鐵鍋和杵杓，自身不負擔；以食物供養父母，毛緂（kambala，一種毛織物）不足以禦寒。 當時，佛陀在室羅伐城（Sravasti，舍衛城）。具壽鄔波離（Upali，優波離）稟告世尊說：『正如佛陀您所說：『爲了溫水，允許各位比丘畜養大鐵鍋並安上鎖。』那麼，這鐵鍋應該用什麼材料製作呢？』佛陀說：『除了寶物。』『允許各位比丘爲了煎藥而畜養勺子，那麼，這勺子應該用什麼材料製作呢？』佛陀說：『除了寶物。』 事情的起因和地點與之前相同。當時，六眾比丘自身揹負，或者在肩膀上扛著大包裹。當時，婆羅門（Brahmin）居士看見后譏諷道：『聖者！我們這些俗人，爲了父母、妻子、眷屬，尋求衣食而以身體負擔重物。你們是爲了誰而自己做這些勞累的事情呢？』當時，各位比丘將這件事稟告了佛陀，佛陀說：『你們各位比丘！不應該用頭、背、肩膀、腰來負擔或扛著大包裹。如果有人違犯，就會犯惡作罪。』 事情的起因和地點與之前相同。當時，有一位居士，娶...
【English Translation】 English version:
Once upon a time, a person made an agreement with an elder, promising to repay a debt on a certain day. At that time, the debtor thought, 'The agreed date is approaching, and I have no way to repay him. I should hide and avoid him.' He further pondered, 'Abandoning my home and fleeing is too difficult. I might as well kill him.' At that time, this elder, near Jetavana (Jetavana, the Grove of Jeta), was killed by this debtor. He was wearing clothes, and the Six Monks (referring to the group of six monks) saw it and said to each other, 'Now is the time of abundance, and there are many discarded robes (pamsukula, referring to discarded clothes).' After saying these words, they took the elder's clothes together. At this time, the elder's relatives came and saw it, and scolded them with harsh words, 'Saints! Wearing the clothes of a great ascetic and doing such illegal things is extremely despicable.' The Six Monks replied, 'We didn't kill him. Another enemy came and took his life. We are just taking these discarded robes now. What's wrong with that?' At that time, the monks reported this matter to the Buddha, and the Buddha said, 'You monks! You should not take these discarded robes casually. If the public knows that they are discarded items, then the clothes can be taken. If not, you will commit a sin of wrong-doing (dukkhata, a minor offense).' The summary verse of the sixth section says: Iron pots and pestles, do not carry them yourselves; provide food for your parents, and woolen blankets (kambala, a type of woolen fabric) are not enough to keep you warm. At that time, the Buddha was in Sravasti (Sravasti). The Venerable Upali (Upali) reported to the World Honored One, 'As the Buddha said, 'For the sake of warm water, allow the monks to keep large iron pots and put locks on them.' Then, what material should these iron pots be made of?' The Buddha said, 'Except for treasures.' 'Allow the monks to keep spoons for decocting medicine, then what material should these spoons be made of?' The Buddha said, 'Except for treasures.' The cause and location of the incident are the same as before. At that time, the Six Monks carried burdens themselves, or carried large bundles on their shoulders. At that time, the Brahmin (Brahmin) householders saw it and ridiculed them, 'Saints! We laypeople seek food and clothing for our parents, wives, and relatives, and carry heavy loads with our bodies. For whom are you doing these laborious things yourselves?' At that time, the monks reported this matter to the Buddha, and the Buddha said, 'You monks! You should not carry or bear large bundles on your heads, backs, shoulders, or waists. If anyone violates this, they will commit a sin of wrong-doing.' The cause and location of the incident are the same as before. At that time, there was a householder who married...
妻未久便誕一息，顏貌端正人所樂觀，父便為子設初生會，付諸乳母令其養育。子漸長大，于佛法出家，日初分時著衣持缽，入室羅伐城而行乞食，忽遇其父問曰：「汝已出家？」答言：「出家。」其父告曰：「汝之此身由我生育，今得成長，于苦樂事須相憂念，汝棄出家誰當濟我？」苾芻報曰：「我豈能為俗家之事。」時諸苾芻以緣白佛，佛言：「父母于子能為難事荷負眾苦，假令出家于父母處應須供給。」時彼不知何物應與？佛言：「應除衣缽余物供給。若無餘物，可從施主隨時乞求。若乞求難得，應以僧常所得利物共相供結。若無利物，應以僧常所食之分減取其半而為供濟。若常乞食隨他活者，以己所須滿腹食內，應取其半濟于父母。」
緣處同前。時有施主，于聚落中造立住處供養眾僧，有老苾芻依此而住。時老苾芻，為禮制底往逝多林。六眾苾芻為貪利故，共作製法每為番次，常遣一人在門外立。鄔波難陀次當其直，即于門外經行而住，遂遙見彼老苾芻來，便作是念：「此何上座？我應就彼申其禮敬。」到已問言：「善來！善來！」彼便答曰：「我今敬禮阿遮利耶。」鄔波難陀即作是念：「此乃是其出家老叟，非但不識根本二師，亦復未曾知其敬法。」便調之曰：「善來老父！」因即引入逝多林中，
【現代漢語翻譯】 現代漢語譯本 妻子不久便生了一個孩子，容貌端正，大家都喜歡。父親便為兒子舉辦了初生會，交給乳母讓她養育。孩子漸漸長大，在佛法中出家。每天早上，他穿好衣服，拿著缽，進入室羅伐城（Śrāvastī，古印度城市名）去乞食。忽然遇到了他的父親，父親問他說：『你已經出家了？』回答說：『出家了。』他的父親告訴他說：『你的這個身體是我生育的，現在才得以長大成人，對於苦樂的事情應該互相照顧。你拋棄出家，誰來救濟我呢？』比丘（bhikṣu，佛教出家男子的通稱）回答說：『我怎麼能做俗家的事情呢？』當時，各位比丘把這件事稟告了佛陀，佛陀說：『父母對於子女能做很多難事，承擔很多痛苦。即使出家了，也應該在父母那裡提供供給。』當時，那個比丘不知道應該給父母什麼東西？佛陀說：『應該除了衣缽（佛教僧侶的必需品）之外，其餘的東西都供給父母。如果沒有其餘的東西，可以隨時向施主乞求。如果乞求難以得到，應該用僧團平時所得的利益之物共同供給。如果沒有利益之物，應該從僧團平時所吃的食物中減少一半來供給。如果平時靠乞食為生，隨他人生活，應該在自己需要吃飽的食物中，取出其中一半來救濟父母。』
事情發生的地點和前面一樣。當時，有一位施主，在聚落中建造住處供養眾僧，有一位年老的比丘依靠這裡居住。當時，這位年老的比丘，爲了禮拜制底（caitya，佛塔）前往逝多林（Jetavana，祇園精舍）。六眾比丘（指六群惡比丘）爲了貪圖利益，共同制定規矩，每次輪流，經常派一個人在門外站立。鄔波難陀（Upānanda，人名）輪到值班，就在門外來回走動，遠遠地看見那位年老的比丘來了，便這樣想：『這是哪位上座（長老）？我應該向他表示敬意。』走到老比丘面前后，便說：『歡迎！歡迎！』那位老比丘便回答說：『我現在敬禮阿遮利耶（ācārya，軌範師，導師）。』鄔波難陀立刻這樣想：『這原來是個出家的老頭，非但不認識根本二師（指戒師和教授師），也從來不知道敬法。』便調侃他說：『歡迎你，老頭！』於是就把他帶進了逝多林中。
【English Translation】 English version Not long after his marriage, his wife gave birth to a son, whose appearance was so handsome that everyone was delighted. The father then held a birth celebration for his son and entrusted him to a wet nurse to raise. As the son grew older, he renounced the world and joined the Buddhist order. Every morning, he would put on his robes, carry his alms bowl, and enter Śrāvastī (Śrāvastī, an ancient Indian city) to beg for food. One day, he encountered his father, who asked him, 'Have you renounced the world?' He replied, 'I have.' His father then said, 'This body of yours was born and raised by me. Now that you are grown, we should care for each other in times of joy and sorrow. If you abandon your family, who will provide for me?' The bhikṣu (bhikṣu, a Buddhist monk) replied, 'How can I engage in worldly affairs?' At that time, the other bhikṣus reported this matter to the Buddha, who said, 'Parents endure many hardships and bear many burdens for their children. Even if a son renounces the world, he should still provide for his parents.' At that time, the bhikṣu did not know what he should give to his parents. The Buddha said, 'He should provide for them with everything except his robes and alms bowl. If he has nothing else, he can beg from donors as needed. If begging is difficult, he should share the benefits that the Sangha (Buddhist monastic community) receives. If there are no such benefits, he should reduce his portion of the Sangha's food by half and use it to support his parents. If he relies on begging for his livelihood, he should take half of the food he needs to fill his stomach and give it to his parents.'
The setting is the same as before. At that time, a donor built a residence in a village to support the Sangha, and an elderly bhikṣu resided there. The elderly bhikṣu went to Jetavana (Jetavana, the Jeta Grove) to pay homage to a caitya (caitya, a Buddhist shrine or stupa). The group of six bhikṣus (referring to the group of six wicked bhikṣus), out of greed, made a rule that they would take turns sending one person to stand outside the gate. Upānanda (Upānanda, a personal name) was on duty, so he walked back and forth outside the gate. He saw the elderly bhikṣu coming from afar and thought to himself, 'Who is this elder? I should pay my respects to him.' When he approached the elderly bhikṣu, he said, 'Welcome! Welcome!' The elderly bhikṣu replied, 'I now pay homage to the ācārya (ācārya, a teacher or guide).' Upānanda immediately thought, 'This is just an old renunciate who doesn't even recognize his root teachers (referring to the preceptor and the instructor) and doesn't know how to respect the Dharma.' So he mocked him, saying, 'Welcome, old man!' Then he led him into Jetavana.
為作解勞令其暫息。時老苾芻白言：「大德鄔波難陀！我今須出。」彼時問曰：「欲何所之？」答曰：「我禮制底事了還來，鄔波難陀復勸令住。」彼言：「大德！我先不作在外住意，遂于本處留著三衣，故我不應久為停息。」鄔波難陀曰：「此有三衣勿為憂慮，我當相與應守持之。」即便授與大被毛緂小褥𣰽毹，持作三衣並充下服。于日晡后鳴揵椎時，禮制底人悉皆共集，老苾芻曰：「鄔波難陀！我暫出房旋禮制底。」答言：「老叟！汝無三衣云何禮敬？」即取小褥充其下衣，又以粗繩繞腰纏束，復持毛緂以毛向外作嗢呾羅僧伽，重大毛緂亦毛向外作僧伽胝。既作是已報言：「莫訶羅！今可隨意而為禮敬。」時老苾芻既著衣已即出房外，諸苾芻見咸作是言：「莫訶羅！何處著此戲弄衣來？」答言：「我此三衣皆以守持如佛所制，何名戲耶？」苾芻問曰：「何人為汝持此三衣？」答言：「大德鄔波難陀！」諸人聞已咸作是言：「除此人輩，誰復能為如此惡事？」以緣白佛，佛言：「長毛衣服有如是過。汝諸苾芻！但是一切長毛之物，咸悉不應持作三衣。若有犯者得惡作罪。」如世尊說：「制諸苾芻咸不應畜長毛三衣。」時有凈信婆羅門及諸居士，以上毛緂及余厚帔施諸苾芻，苾芻生疑便不敢受。彼諸居士報言：「聖者
【現代漢語翻譯】 現代漢語譯本：爲了解除他的疲勞，讓他暫時休息。當時，一位年老的比丘說道：『尊敬的鄔波難陀（Upananda，人名）！我現在需要出去一下。』鄔波難陀問道：『你想去哪裡？』老比丘回答說：『我禮拜支提（制底，Caitya，佛塔）后就回來，』鄔波難陀再次勸他留下。老比丘說：『尊敬的長老！我原本沒有打算在外面停留，所以在原來的地方留下了三衣，因此我不應該長時間停留。』鄔波難陀說：『這裡有三衣，不用擔心，我應當給你，並負責保管你的衣物。』隨即給了他大被、毛緂（毯子）、小褥子和𣰽毹（坐墊），讓他用這些東西當作三衣，並充當下衣。到了日落之後，敲擊犍椎（揵椎，Ghaṇṭā，報時器）的時候，禮拜支提的人都聚集在一起，老比丘說：『鄔波難陀！我暫時離開房間，繞著支提禮拜。』鄔波難陀回答說：『老叟！你沒有三衣，怎麼禮敬？』隨即拿來小褥子充當下衣，又用粗繩繞腰纏束，又拿著毛緂，把毛朝外當作嗢呾羅僧伽（Uttarāsaṅga，上衣），又把厚重的毛緂也毛朝外當作僧伽胝（Saṃghāṭī，重衣）。做好之後，告訴老比丘說：『莫訶羅（Mahila，人名）！現在可以隨意去禮敬了。』當時，老比丘穿好衣服后就走出房間，眾比丘看見后都說：『莫訶羅！你從哪裡穿了這身戲弄的衣服來？』老比丘回答說：『我的這三衣都是按照佛陀所制定的規矩穿戴的，怎麼能說是戲弄呢？』比丘們問道：『誰為你保管這三衣？』老比丘回答說：『是尊敬的鄔波難陀！』眾人聽了之後都說：『除了這個人，誰還會做出這種惡事？』他們將此事稟告佛陀，佛陀說：『長毛的衣服有這樣的過失。你們這些比丘！凡是所有長毛的東西，都不應該用來製作三衣。如果有人違反，就犯了惡作罪。』正如世尊所說：『禁止各位比丘不應該擁有長毛的三衣。』當時，有虔誠的婆羅門（Brāhmaṇa）和各位居士，將上等的毛緂和其餘厚重的披肩佈施給各位比丘，比丘們心生疑惑，不敢接受。那些居士們說道：『聖者！』
【English Translation】 English version: To relieve his fatigue, let him rest for a while. At that time, an old Bhikshu (苾芻, monk) said, 'Venerable Upananda (鄔波難陀, personal name)! I need to go out now.' Then he asked, 'Where do you want to go?' He replied, 'I will return after I pay homage to the Caitya (制底, Buddhist shrine),' Upananda again persuaded him to stay. He said, 'Venerable Sir! I did not intend to stay outside, so I left my three robes at the original place, therefore I should not stay for a long time.' Upananda said, 'Here are three robes, don't worry, I will give them to you and be responsible for keeping your clothes.' Then he gave him a large blanket, a woolen rug, a small mattress, and a seat cushion, and let him use these things as three robes and as underwear. After sunset, when the Ghaṇṭā (揵椎, bell) was struck, all the people who worshiped the Caitya gathered together, and the old Bhikshu said, 'Upananda! I will leave the room for a while and circumambulate the Caitya.' He replied, 'Old man! You don't have three robes, how can you pay homage?' Then he took a small mattress to use as underwear, and wrapped a thick rope around his waist, and also took a woolen rug, with the wool facing outwards, as an Uttarāsaṅga (嗢呾羅僧伽, upper robe), and also used a heavy woolen rug, also with the wool facing outwards, as a Saṃghāṭī (僧伽胝, outer robe). After doing this, he told the old Bhikshu, 'Mahila (莫訶羅, personal name)! Now you can pay homage as you wish.' At that time, after the old Bhikshu put on his clothes, he went out of the room, and the Bhikshus, seeing him, all said, 'Mahila! Where did you get this playful clothing?' The old Bhikshu replied, 'My three robes are all worn according to the rules set by the Buddha, how can you say it is playful?' The Bhikshus asked, 'Who is keeping these three robes for you?' The old Bhikshu replied, 'It is the venerable Upananda!' When everyone heard this, they all said, 'Who else but this person would do such an evil thing?' They reported this matter to the Buddha, and the Buddha said, 'Clothes made of long hair have such faults. You Bhikshus! All things made of long hair should not be used to make three robes. If anyone violates this, they will commit a Dukkaṭa (惡作) offense.' As the World Honored One said, 'Prohibit all Bhikshus from owning three robes made of long hair.' At that time, there were devout Brahmins (婆羅門) and lay people who donated high-quality woolen rugs and other thick shawls to the Bhikshus, but the Bhikshus were suspicious and dared not accept them. Those lay people said, 'Venerable ones!'
！若佛世尊未出於世，我等便以外道為勝。今者世尊降臨生界，我以仁等為上福田，施此微物，不蒙納受，豈令我等舍善資糧從此世間趣於後世？」時諸苾芻以緣白佛，佛言：「應為受取，作彼物想守持而用。若是毛短體輕薄者，此物應作長衣持之。凡是厚大長毛等物，咸應作彼施主物心而為畜用。」
第七子攝頌曰：
發爪窣睹波， 任作鮮白色； 隨意安燈處， 一畔出高檐。
爾時佛在室羅伐城。給孤獨長者往世尊處，請世尊曰：「我今愿以世尊發爪造窣睹波，唯愿世尊慈哀聽許。」世尊告曰：「當隨意作。」復言：「世尊！唯愿許我于彼發爪窣睹波上，以鮮白物而為涂拭，復于其處行列然燈而為供養。」佛言：「皆隨意作。」長者以燈安在級上，油下污塔，佛言：「可於級下行列然燈。」有犬食油墜損油器，長者白佛：「請造燈樹。」佛言：「隨作。」牛來觸破，長者白佛：「請為燈架。」佛言：「應作。」四面安燈便非顯望，長者白佛：「請作高檐。」佛言：「隨意。」
第八子攝頌曰：
門戶並檐屋， 及以塔下基， 赤石紫礦涂， 此等皆隨作。
爾時給孤獨長者白世尊言：「唯愿許我于發爪窣睹波中間空者為作門戶，復安檐屋並造塔基，復以赤石涂拭
【現代漢語翻譯】 現代漢語譯本： 『如果佛世尊沒有出現於世間，我們就會認為外道是最殊勝的。現在世尊降臨到這個世界，我以您（佛陀）和仁者（僧眾）為最上的福田，供養這些微薄的物品，如果不蒙受納受，豈不是讓我們捨棄積累善行的資糧，從此世間前往後世？』當時，各位比丘將此事稟告佛陀，佛陀說：『應當為他們接受，當作是他們的物品想，守護持有而用。如果是毛短體輕薄的物品，這些物品應當製作成長衣持有。凡是厚大長毛等物品，都應當以那是施主之物的心態而為畜養使用。』 第七子攝頌說： 『頭髮、指甲和窣堵波（stupa，塔），都可以做成鮮白色； 隨意安放燈的地方，可以在一側建出高高的屋檐。』 當時，佛陀在室羅伐城（Śrāvastī）。給孤獨長者（Anāthapiṇḍada）前往世尊處，請求世尊說：『我現在希望用世尊的頭髮和指甲建造窣堵波，唯愿世尊慈悲哀憐允許。』世尊告訴他說：『可以隨意做。』長者又說：『世尊！唯愿允許我在那個頭髮指甲窣堵波上，用鮮白的物品來塗抹擦拭，又在那裡排列點燈而作為供養。』佛陀說：『都可以隨意做。』長者將燈安放在臺階上，油滴下來污染了塔，佛陀說：『可以在臺階下排列點燈。』有狗吃了油，弄倒損壞了油器，長者稟告佛陀：『請允許建造燈樹。』佛陀說：『可以隨意做。』牛來觸碰打破了燈，長者稟告佛陀：『請（允許）製作燈架。』佛陀說：『應當做。』四面安放燈就不能顯現瞻望，長者稟告佛陀：『請（允許）建造高高的屋檐。』佛陀說：『隨意。』 第八子攝頌說： 『門戶和屋檐，以及塔下的地基， 用赤石和紫礦塗抹，這些都可以隨意做。』 當時，給孤獨長者稟告世尊說：『唯愿允許我在頭髮指甲窣堵波中間空的地方建造門戶，再安放屋檐並建造塔基，再用赤石塗抹'
【English Translation】 English version: 'If the Blessed One, the Buddha, had not appeared in the world, we would have considered the heretics as superior. Now that the Blessed One has descended into the world, I regard you (the Buddha) and the benevolent ones (the Sangha) as the supreme fields of merit. If you do not accept these humble offerings, wouldn't it cause us to abandon the resources for accumulating good deeds and proceed from this world to the next?' At that time, the Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'They should be accepted, regarded as their belongings, protected, and used. If the items are short-haired, light, and thin, these items should be made into long robes and kept. All items that are thick, large, and long-haired should be kept and used with the thought that they are the donor's property.' The seventh section's summary verse says: 'Hair, nails, and stupas (stupa, a dome-shaped structure), can all be made bright white; Wherever you place the lamps, you can build high eaves on one side.' At that time, the Buddha was in Śrāvastī (a major city in ancient India). Anāthapiṇḍada (a wealthy merchant known for his generosity) went to the Blessed One and requested, 'I now wish to build a stupa with the Blessed One's hair and nails. May the Blessed One compassionately grant permission.' The Blessed One told him, 'You may do as you wish.' The elder further said, 'Blessed One! May you allow me to smear and wipe that hair and nail stupa with bright white substances, and to arrange and light lamps there as offerings.' The Buddha said, 'You may do as you wish.' The elder placed the lamps on the steps, and the oil dripped down and stained the stupa. The Buddha said, 'You may arrange and light the lamps below the steps.' A dog ate the oil and knocked over and damaged the oil containers. The elder reported to the Buddha, 'Please allow me to build a lamp tree.' The Buddha said, 'You may do as you wish.' A cow came and broke the lamps. The elder reported to the Buddha, 'Please (allow me) to make a lamp stand.' The Buddha said, 'You should make it.' Placing lamps on all four sides would obscure the view. The elder reported to the Buddha, 'Please (allow me) to build high eaves.' The Buddha said, 'As you wish.' The eighth section's summary verse says: 'Doors and eaves, as well as the base of the stupa, Smearing with red stone and purple ore, all these can be done as you wish.' At that time, Anāthapiṇḍada reported to the Blessed One, 'May you allow me to build doors in the empty space in the middle of the hair and nail stupa, and to place eaves and build a stupa base, and to smear it with red stone.'
其柱，于塔壁上紫礦圖畫。」佛言：「隨意。」
第九子攝頌曰：
不應以橛釘， 及升窣睹波， 開許金銀花， 塔上以舍蓋。
爾時佛在室羅伐城。諸苾芻眾于供養時，欲以花鬘掛于塔上，即便登躡，以釘釘塔掛諸花鬘。時婆羅門居士咸作是言：「仁等大師久除釘刺，何故今者以釘釘之？」時諸苾芻以緣白佛，佛言：「不應于窣睹波上尖刺釘之，若有犯者得惡作罪。然于創始造塔之時，應出傍橛作象牙杙。」時諸苾芻至供養時，遂便登上窣睹波頂而安燈盞，佛言：「不于香臺頂上而設燈明，若有犯者得惡作罪。」時諸苾芻上窣睹波，安置幡蓋供養之物。時婆羅門居士咸共譏嫌：「不凈登躡。」佛言：「應使俗人。若無俗人應使求寂。若無求寂，諸苾芻等應先濯足凈以香湯或涂香泥，作如是念：『我今為欲供養大師。』然後升塔。若異此者得惡作罪。若窣睹波形高大者，應可以繩系相輪下攀緣而上。」有婆羅門居士，咸來詣發爪窣睹波處，各持花鬘奉獻供養，所有乾花而不摒除，不能凈潔，佛言：「摒除。」時給孤獨長者請世尊白：「我今愿以金銀花鬘供養髮爪窣睹波。」佛言：「隨作。」塔上鳥棲不凈穢污，欲于其上造立覆舍，佛言：「應作。」復為無門，室闇損壞，佛言：「隨意開門。
【現代漢語翻譯】 現代漢語譯本： 『在其柱子上，或者在塔壁上用紫礦顏料作畫。』佛說：『可以隨意。』
第九子攝頌說：
『不應該用木橛釘，以及攀登佛塔，允許用金銀花，在塔上設定頂蓋。』
當時佛在室羅伐城（Śrāvastī，古印度城市）。眾比丘在供養時，想要把花鬘掛在塔上，就踩著塔身，用釘子釘在塔上，掛上各種花鬘。當時婆羅門（Brahmin，古印度僧侶階層）居士們都這樣說：『你們的導師已經去除了釘刺，為什麼現在又用釘子釘它呢？』當時眾比丘把情況稟告了佛，佛說：『不應該在窣堵波（stūpa，佛塔）上用尖銳的東西釘刺，如果有人違反，就會犯惡作罪（duṣkṛta，一種輕微的罪過）。但是在最初建造塔的時候，應該伸出旁邊的木橛，做成象牙樁。』當時眾比丘在供養時，就登上窣堵波的頂部，安放燈盞，佛說：『不要在香臺上設定燈明，如果有人違反，就會犯惡作罪。』當時眾比丘登上窣堵波，安置幡蓋等供養之物。當時婆羅門居士們都一起譏諷嫌棄：『不乾淨的登踩。』佛說：『應該讓俗人來做。如果沒有俗人，就應該讓沙彌（śrāmaṇera，佛教出家男子）來做。如果沒有沙彌，眾比丘等應該先洗乾淨腳，用香湯或者涂香泥，這樣想：『我現在是爲了供養大師。』然後才登上塔。如果不是這樣，就會犯惡作罪。如果窣堵波的形狀高大，應該用繩子繫在相輪（cakra，塔頂的輪狀裝飾）下，攀緣而上。』有婆羅門居士，一起來到供奉頭髮和指甲的窣堵波處，各自拿著花鬘奉獻供養，所有乾枯的花而不清除，不能保持清潔，佛說：『要清除。』當時給孤獨（Anāthapiṇḍada，佛教著名護法居士）長者請示世尊說：『我現在願意用金銀花鬘供養頭髮和指甲的窣堵波。』佛說：『可以隨意做。』塔上有鳥棲息，不乾淨的穢物污染了塔，想要在塔上建造覆蓋的屋舍，佛說：『應該建造。』又因為沒有門，室內黑暗損壞，佛說：『可以隨意開門。』
【English Translation】 English version: 『On its pillars, or paint pictures with purple mineral pigments on the walls of the stupa (stūpa, a Buddhist monument).』 The Buddha said, 『As you wish.』
The ninth sonnet says:
『One should not use pegs to nail, or climb the stupa, allow gold and silver flowers, and place a covering on the stupa.』
At that time, the Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city). When the monks were making offerings, they wanted to hang flower garlands on the stupa, so they stepped on the stupa and nailed the garlands to it. At that time, the Brahmin (Brahmin, an ancient Indian priestly class) householders all said, 『Your teacher has long removed nails and thorns, why do you now nail it?』 At that time, the monks reported the situation to the Buddha, and the Buddha said, 『One should not nail sharp objects into the stupa, and if anyone violates this, they will commit a duṣkṛta (duṣkṛta, a minor offense). However, when initially building the stupa, one should extend the side pegs and make ivory stakes.』 At that time, when the monks were making offerings, they climbed to the top of the stupa and placed lamps, and the Buddha said, 『Do not place lamps on the top of the incense altar, and if anyone violates this, they will commit a duṣkṛta.』 At that time, the monks climbed the stupa and placed banners and other offerings. At that time, the Brahmin householders all ridiculed and disliked it: 『Unclean climbing.』 The Buddha said, 『One should have laypeople do it. If there are no laypeople, one should have novices (śrāmaṇera, a Buddhist novice monk) do it. If there are no novices, the monks should first wash their feet clean with fragrant water or apply fragrant mud, and think like this: 『I am now making offerings to the master.』 Then climb the stupa. If it is not done this way, one will commit a duṣkṛta. If the shape of the stupa is tall and large, one should tie a rope under the cakra (cakra, a wheel-like ornament on top of a stupa) and climb up.』 There were Brahmin householders who came to the stupa where hair and nails were enshrined, each holding flower garlands to offer, and all the dried flowers were not removed, and they could not keep it clean, and the Buddha said, 『Remove them.』 At that time, the elder Anāthapiṇḍada (Anāthapiṇḍada, a famous Buddhist patron) asked the World Honored One, 『I now wish to offer gold and silver flower garlands to the stupa of hair and nails.』 The Buddha said, 『Do as you wish.』 Birds roosted on the stupa, and unclean filth polluted the stupa, and they wanted to build a covering house on the stupa, and the Buddha said, 『One should build it.』 Also, because there was no door, the room was dark and damaged, and the Buddha said, 『Open the door as you wish.』
」
第十子攝頌曰：
鐵作窣睹波， 及以金銀等， 許幡旗供養， 並可用香油。
爾時佛在室羅伐城。給孤獨長者請世尊曰：「愿許我造鐵窣睹波。」佛言：「隨作。」復言：「欲以金銀琉璃水精銅等造作。」佛言：「應作。」「雖作，塔上未善莊嚴，欲以幡旗並雜繒彩而為供養。」佛言：「應作。」時彼不解造旗法式，佛言：「有四種旗，謂師子旗、牛旗、金翅鳥旗及龍旗等。」于旗旛上畫作四形，復白佛言：「我今先欲香油涂拭，次以紫礦鬱金栴檀等作妙香水，洗髮爪窣睹波，唯愿聽許。」佛言：「皆隨意作。」第三門了。
尼陀那別門第四總攝頌曰：
戶镮隨處用， 沾衣大小便， 染衣損認衣， 賒衣果無凈。
第一子攝頌曰：
戶镮倚帶網， 取米為眾食， 寺內作私房， 居人應受用。
爾時佛在室羅伐城。具壽鄔波離白佛言：「如世尊說：『于戶扇上應安镮鈕。』苾芻不知當用何物？」佛言：「除寶，余物應作。」「如世尊說：『苾芻應作倚帶。』不知當用何物？」佛言：「七種縷中隨一應為。」「如世尊說：『聽畜網。』者，應用何物？」佛言：「茅蒯麻芒皆悉應作。」「世尊復說：『許安窗網。』當用何物？」佛言：「除寶，
【現代漢語翻譯】 現代漢語譯本 第十子攝頌說：
鐵製窣堵波（stupa，佛塔）， 以及金銀等， 允許幡旗供養， 並可用香油。
當時佛陀在室羅伐城（Śrāvastī）。給孤獨長者（Anāthapiṇḍada）請示世尊說：『希望允許我建造鐵製的窣堵波。』佛陀說：『可以隨意建造。』長者又說：『想要用金、銀、琉璃、水精、銅等來建造。』佛陀說：『應該建造。』『即使建造了，塔上還沒有好好地莊嚴，想要用幡旗以及各種顏色的絲綢來供養。』佛陀說：『應該做。』當時他還不瞭解建造旗幟的方法，佛陀說：『有四種旗幟，分別是師子旗（獅子旗）、牛旗（牛旗）、金翅鳥旗（迦樓羅旗）以及龍旗（龍旗）等。』於是在旗旛上畫作這四種形象，長者又稟告佛陀說：『我現在想要先用香油塗抹，然後用紫礦、鬱金、栴檀等製作成美妙的香水，來洗髮、洗爪以及洗窣堵波，唯愿聽許。』佛陀說：『都可以隨意做。』第三門完畢。
尼陀那別門第四總攝頌說：
戶镮隨處用， 沾衣大小便， 染衣損認衣， 賒衣果無凈。
第一子攝頌說：
戶镮倚帶網， 取米為眾食， 寺內作私房， 居人應受用。
當時佛陀在室羅伐城。具壽鄔波離（Upāli）稟告佛陀說：『如世尊所說：『在門扇上應該安裝門環。』比丘不知道應當用什麼材料？』佛陀說：『除了寶物，其餘的材料都可以做。』『如世尊所說：『比丘應該製作倚帶。』不知道應當用什麼材料？』佛陀說：『七種線中隨便哪一種都可以。』『世尊又說：『允許使用網。』，應當用什麼材料？』佛陀說：『茅草、蒯草、麻、芒草都可以做。』『世尊又說：『允許安裝窗戶的網。』應當用什麼材料？』佛陀說：『除了寶物，
【English Translation】 English version The tenth section's summary states:
A stupa (stupa) made of iron, as well as gold, silver, etc., Allowing the offering of banners and flags, and fragrant oil can also be used.
At that time, the Buddha was in Śrāvastī (室羅伐城). The elder Anāthapiṇḍada (給孤獨長者) asked the World Honored One, 'May I be permitted to build an iron stupa?' The Buddha said, 'As you wish.' He further said, 'I wish to build it with gold, silver, lapis lazuli, crystal, copper, and so on.' The Buddha said, 'It should be built.' 'Even if it is built, the stupa is not yet well adorned. I wish to offer banners and flags, along with various colored silks.' The Buddha said, 'It should be done.' At that time, he did not understand the method of making flags, so the Buddha said, 'There are four types of flags, namely the lion flag (師子旗), the bull flag (牛旗), the garuda flag (金翅鳥旗), and the dragon flag (龍旗), etc.' He then painted these four images on the flags and banners, and further reported to the Buddha, 'I now wish to first anoint it with fragrant oil, and then use purple ore, turmeric, sandalwood, etc., to make exquisite fragrant water to wash the hair, nails, and the stupa. May I be permitted?' The Buddha said, 'You may do as you wish.' The third section is complete.
The fourth general summary of the Nidana-separate section states:
Door rings can be used anywhere, staining clothes with urine and feces, Dyeing clothes, damaging recognized clothes, buying clothes on credit ultimately leads to no purity.
The first section's summary states:
Door rings, leaning straps, nets, taking rice for communal meals, Creating private rooms within the monastery, residents should receive and use them.
At that time, the Buddha was in Śrāvastī. The venerable Upāli (鄔波離) reported to the Buddha, 'As the World Honored One said, 'Rings should be installed on the door panels.' The bhikshus do not know what materials should be used?' The Buddha said, 'Except for jewels, other materials may be used.' 'As the World Honored One said, 'Bhikshus should make leaning straps.' They do not know what materials should be used?' The Buddha said, 'Any one of the seven types of threads may be used.' 'The World Honored One also said, 'Nets are allowed.' What materials should be used?' The Buddha said, 'Cogongrass, reeds, hemp, and eulalia may all be used.' 'The World Honored One also said, 'Window nets are allowed.' What materials should be used?' The Buddha said, 'Except for jewels,'
余並應用。」
緣處同前。於此城中有一長者，於三寶中深生敬信，意樂賢善，遂于露形外道娶女為妻，長者告曰：「賢首！無上慈父是我大師，常所供養，及諸僧伽勝上福田，衣服飲食爾應供養。」時諸苾芻常依僧次，日日之中恒至此家而受其食。時彼長者，遇有他緣詣余村邑，告其妻曰：「我今有事須向彼村。如我在時，于佛僧處常為供養，勿令闕乏。」答言：「聖子！我依教作。」時彼長者往苾芻處白言：「聖者！我今有事須至余村，唯愿僧伽，恒依僧次就我家食。」答言：「可爾。」時諸苾芻共相議曰：「彼長者婦先無信心，依僧次者及時早赴。」時長者妻見苾芻至，恚而告曰：「我未辦食、座復未敷，何故仁等平旦來至？」時諸苾芻自相謂曰：「彼長者妻久知無信，我等早至今已見瞋，明日臨中應可就宅。」時長者婦明朝凌旦，辦食敷座而待苾芻，是時僧伽臨中方至，女人報曰：「聖者！我無餘事業唯作此耶？我于晨朝早已辦食並敷床座，何故仁等臨午方來？」時諸苾芻互相謂曰：「我等早來已見瞋責，臨中而至還覆被訶，我等苾芻乞食常事，宜可巡家以自供濟，更不往彼俗家而食。」時彼長者事了還家問其妻曰：「賢首！我諸聖者常來食不？」答曰：「唯初兩日就斯受食，后更不來。」長者思惟：
【現代漢語翻譯】 現代漢語譯本 『余並應用。』
緣處同前。在這個城裡有一位長者，對三寶（佛、法、僧）深懷敬信，心向賢善，於是娶了一位信奉露形外道的女子為妻。長者告訴她說：『賢首！至高無上的慈父是我的大師，我經常供養他和所有僧伽（僧團），他們是殊勝的福田，你應該供養他們衣服和飲食。』當時，各位比丘（出家修行的男子）按照僧團的次序，每天都到這家來接受供養。有一次，這位長者因為有其他事情要到別的村子去，就告訴他的妻子說：『我現在有事必須去那個村子。像我平時一樣，要對佛和僧眾進行供養，不要讓他們缺少什麼。』他的妻子回答說：『聖子！我會按照您說的去做。』當時，長者去到比丘們那裡，告訴他們說：『聖者！我現在有事必須去別的村子，希望僧伽（僧團）能一直按照次序到我家來用餐。』比丘們回答說：『可以。』當時，各位比丘一起商議說：『那位長者的妻子原本就沒有信心，按照僧團的次序，應該早點去。』當時，長者的妻子看到比丘們來了，生氣地責備說：『我還沒有準備好食物，座位也沒有鋪好，你們為什麼一大早就來了？』各位比丘互相說道：『這位長者的妻子早就知道沒有信心，我們早來現在已經被責備了，明天中午的時候再去她家吧。』第二天早上，長者的妻子天還沒亮，就準備好了食物，鋪好了座位，等待比丘們。這時，僧伽（僧團）中午才到，女人抱怨說：『聖者！我沒有其他事情可做，只能做這些嗎？我早上早就準備好了食物，鋪好了床座，你們為什麼中午才來？』各位比丘互相說道：『我們早來已經被責備了，中午來又被呵斥，我們比丘乞食是常事，應該挨家挨戶地自己解決吃飯問題，以後不要再去那家俗人家裡吃飯了。』當時，那位長者辦完事回到家，問他的妻子說：『賢首！各位聖者還經常來吃飯嗎？』他的妻子回答說：『只有最初兩天來這裡吃飯，後來就不來了。』長者心想：
【English Translation】 English version 『The rest should be applied accordingly.』
The circumstances are the same as before. In this city, there was a wealthy man who had deep respect and faith in the Three Jewels (Buddha, Dharma, Sangha) and whose mind was inclined towards virtue. He married a woman who followed the naked ascetic path. The wealthy man told her, 『Virtuous one! The supreme compassionate father is my teacher, whom I constantly venerate, along with the Sangha (monastic community), who are supreme fields of merit. You should offer them clothing and food.』 At that time, the Bhikshus (ordained monks) regularly visited this house in accordance with the Sangha's order to receive food. Once, the wealthy man had other business to attend to in another village, so he told his wife, 『I have some matters to attend to in that village. As I usually do, make offerings to the Buddha and the Sangha, and do not let them lack anything.』 She replied, 『Holy son! I will act according to your instructions.』 Then, the wealthy man went to the Bhikshus and said, 『Venerable ones! I have some business to attend to in another village. I hope the Sangha (monastic community) will continue to come to my house for meals in accordance with the Sangha's order.』 They replied, 『Very well.』 At that time, the Bhikshus discussed among themselves, 『That wealthy man's wife originally had no faith. According to the Sangha's order, we should go early.』 When the wealthy man's wife saw the Bhikshus arriving, she angrily scolded them, 『I have not yet prepared the food, nor have I spread out the seats. Why have you come so early in the morning?』 The Bhikshus said to each other, 『This wealthy man's wife has long been known to have no faith. We came early and have already been scolded. Tomorrow, we should go to her house around noon.』 The next morning, the wealthy man's wife prepared the food and spread out the seats before dawn, waiting for the Bhikshus. At this time, the Sangha (monastic community) arrived at noon. The woman complained, 『Venerable ones! Do I have nothing else to do but this? I prepared the food and spread out the beds early in the morning. Why have you come only at noon?』 The Bhikshus said to each other, 『We came early and were scolded, and we came at noon and were still criticized. Begging for food is a regular practice for us Bhikshus. We should go from house to house to provide for ourselves and no longer go to that lay family's house for meals.』 At that time, the wealthy man returned home after finishing his business and asked his wife, 『Virtuous one! Do the venerable ones still come to eat regularly?』 His wife replied, 『They only came here to eat for the first two days, and then they stopped coming.』 The wealthy man thought:
「應是我婦現慳吝相令諸聖者不來受食。」時諸苾芻巡家乞食入長者門，長者見已問言：「聖者！仁等何不常來受食？」報言：「長者！我等先是乞食之人，但持缽行足得充濟。」答言：「聖者！祇是我婦生慳吝心。然我田中歲禾新熟，隨意持去以充午食。」苾芻報曰：「佛未聽許。」以緣白佛，佛言：「作彼物想意，為僧伽持者，無犯。」復有長者，于逝多林為諸苾芻造一別房，于其房內多置床褥及諸利養。時諸苾芻番次守護，將別房物置眾物中。以緣白佛，佛言：「其別房物隨處受用。」又將利養和雜眾物，佛言：「不應和雜，住別房者應可受用。」
第二子攝頌曰：
隨處當用物， 營作人所須， 器具食燈油， 隨施主應用。
爾時佛在室羅伐城。時有長者于舊寺內別造一房，于彼房中多施床褥，及以利養並皆豐足。時諸苾芻便將別物入眾物中，佛言：「應隨住人而為受用，所有利養亦不應和隨本施用。」時諸苾芻分眾利物，不肯分與別房住人，佛言：「雖受別房亦與眾利。」時諸苾芻差授事人，以見別房遂不差遣，佛言：「依次應差。」於此城中有一乞食苾芻，勸彼施主歸依三寶受五學處。復於一時，為彼施主說七有事福業，贊其勝利。施主答曰：「我亦能作，當作何事？」答言：
【現代漢語翻譯】 『應該是我妻子現在顯現出吝嗇的樣子，讓各位聖者不來接受供養。』當時各位苾芻（bhiksu，佛教出家人）挨家挨戶乞食，來到長者（長者，富有的居士）家門。長者見到后問道：『聖者！你們為何不常來接受供養？』回答說：『長者！我們本來就是乞食之人，只要拿著缽行走，足夠維持生活。』長者回答說：『聖者！只是我妻子生了吝嗇之心。然而我田里的稻穀今年新熟，隨意拿去充當午飯。』苾芻稟告說：『佛陀沒有允許。』他們將此事稟告佛陀，佛陀說：『作彼物想，意為僧伽（samgha，僧團）持有，沒有犯戒。』又有長者在逝多林（Jetavana，祇園精舍）為各位苾芻建造一間別房，在那房間里放置許多床褥以及各種供養。當時各位苾芻輪流守護，將別房的物品放置在眾物之中。他們將此事稟告佛陀，佛陀說：『那別房的物品可以隨處受用。』又將供養和雜在眾物之中，佛陀說：『不應該和雜，住在別房的人應該可以受用。』 第二子攝頌說： 隨處應當用之物，營作之人所需要， 器具食物燈油，隨施主意應用。 當時佛陀在室羅伐城（Sravasti，舍衛城）。當時有長者在舊寺廟內另外建造一間房，在那房間中施捨許多床褥，以及各種供養，都非常豐足。當時各位苾芻便將別房的物品放入眾物之中，佛陀說：『應該隨著居住的人而為他們受用，所有的供養也不應該和雜，應該隨著原本的施捨意願使用。』當時各位苾芻分發眾人的供養物品，不肯分給別房居住的人，佛陀說：『即使住在別房，也應該分給他們眾人的供養。』當時各位苾芻安排負責事務的人，因為看到是別房的人，就不安排差遣，佛陀說：『應該依次安排差遣。』在這城中有一位乞食的苾芻，勸那位施主歸依三寶（triratna，佛法僧三寶），受持五條學處（panca-sila，五戒）。又在某個時候，為那位施主說七種有事福業，讚歎其中的殊勝利益。施主回答說：『我也能做，應當做什麼事呢？』回答說：
【English Translation】 'It must be my wife who is now showing a miserly appearance, preventing the holy ones from coming to receive offerings.' At that time, the bhiksus (bhiksu, Buddhist monks) were begging for food from house to house and came to the gate of a householder (householder, a wealthy layperson). The householder saw them and asked, 'Holy ones! Why do you not come to receive offerings regularly?' They replied, 'Householder! We are originally beggars, and just carrying our bowls is enough to sustain us.' The householder replied, 'Holy ones! It is just that my wife has a miserly heart. However, the rice in my fields is newly ripe this year, take it as you wish to use as your midday meal.' The bhiksus reported, 'The Buddha has not permitted it.' They reported this matter to the Buddha, and the Buddha said, 'Thinking of it as belonging to another, intending to hold it for the sangha (samgha, monastic community), there is no offense.' Again, there was a householder who built a separate room for the bhiksus in Jetavana (Jetavana, the Jetavana Monastery), placing many beds and various offerings in that room. At that time, the bhiksus took turns guarding it, placing the items from the separate room among the common property. They reported this matter to the Buddha, and the Buddha said, 'The items in that separate room can be used anywhere.' Again, they mixed the offerings with the common property, and the Buddha said, 'They should not be mixed; those living in the separate room should be able to use them.' The second verse of the collection says: Things that should be used anywhere, what those engaged in work need, Utensils, food, lamp oil, should be used according to the donor's intention. At that time, the Buddha was in Sravasti (Sravasti, the city of Sravasti). At that time, there was a householder who built a separate room in an old temple, donating many beds in that room, as well as various offerings, all very abundant. At that time, the bhiksus then put the items from the separate room into the common property, and the Buddha said, 'They should be used according to the people living there, and all the offerings should not be mixed, but should be used according to the original intention of the donation.' At that time, the bhiksus distributed the common offerings, refusing to distribute them to the people living in the separate room, and the Buddha said, 'Even if they live in the separate room, they should be given the common offerings.' At that time, the bhiksus assigned people to be in charge of affairs, but because they saw that they were from the separate room, they did not assign them, and the Buddha said, 'They should be assigned in order.' In this city, there was a bhiksu who begged for food and encouraged that donor to take refuge in the Three Jewels (triratna, the Buddha, the Dharma, and the Sangha) and observe the five precepts (panca-sila, the five precepts). And at one time, he spoke to that donor about the seven meritorious deeds with purpose, praising their excellent benefits. The donor replied, 'I can also do them, what should I do?' He replied:
「應為僧伽造立住處。」施主報曰：「我有財物慾營福業，未有人助。」苾芻曰：「爾可將來我能助作。」時彼施主持物授與，即請為造。苾芻領物安己房中，不為修造。施主唸曰：「我暫往觀新造住處營作了未？」施主既至，不曾見有營作之處，白言：「聖者！何故多時不為營作？」苾芻答曰：「營作之具是我所須，此物並無若為興建？」施主報曰：「我所施物何不充用？」苾芻報曰：「此物已屬四方僧伽，誰能損用？」時諸苾芻以緣白佛。佛言：「施主聽者，應取此物作其器具。」時此苾芻因行乞食到施主家，長者遙見作如是言：「聖者！仁既日日巡家乞食，我所造寺誰當撿挍？」苾芻報曰：「我豈忍饑為人造寺？」長者答言：「我所施物何不取食？」報言：「此物已屬四方僧伽，佛未聽許。」以緣白佛，佛言：「施主聽者應用。」便作上妙美好飲食隨情食用，佛言：「不應如是，應食粗食。」食粗食時無力撿挍，佛言：「如僧常類。」苾芻食時，藏其器具內闇室中，復須燈油巡家而乞。時彼施主復見乞油問言：「聖者！欲何所作？」以事而答。長者報言：「何不用物？」具答如前，佛言：「施主聽者用時無犯。」彼便通夜不滅燈明，佛言：「不應經夜留燈，若收物竟便可滅除。如是應知涂足等物，所緣營事準上
【現代漢語翻譯】 現代漢語譯本 『應當為僧團建造住所。』施主稟告說：『我有一些財物想要做些功德，但沒有人幫助。』比丘說：『你可以拿來，我能幫助你建造。』當時那位施主就把財物交給比丘，請他建造。比丘收下財物，放在自己的房間里，卻不為僧團修造住所。施主心想：『我暫時去看看新造的住所建造得怎麼樣了？』施主到了之後，沒有看到任何建造的地方，就說：『聖者！為什麼這麼久了還不建造？』比丘回答說：『建造的工具是我所需要的，這些東西都沒有，怎麼建造呢？』施主說：『我所佈施的財物為什麼不能用呢？』比丘回答說：『這些財物已經屬於四方僧團，誰能損壞使用呢？』當時眾比丘把這件事稟告了佛陀。佛陀說：『施主允許的話，應當拿這些財物做建造的工具。』當時這位比丘因為乞食到了施主家，長者遠遠地看見他，就說：『聖者！您既然每天都到我家乞食，我所建造的寺廟誰來照看呢？』比丘回答說：『我難道能忍著飢餓為人建造寺廟嗎？』長者回答說：『我所佈施的財物為什麼不拿去食用呢？』比丘回答說：『這些財物已經屬於四方僧團，佛陀沒有允許。』眾比丘把這件事稟告了佛陀，佛陀說：『施主允許的話就可以食用。』於是比丘就做了上好的美味飲食，隨意食用。佛陀說：『不應該這樣，應該吃粗食。』吃粗食的時候沒有力氣照看寺廟，佛陀說：『應該像僧團的常例一樣。』比丘在食用時，把建造的工具藏在黑暗的房間里，又需要燈油，於是又到施主家乞討。當時那位施主又看見他乞討燈油，就問：『聖者！您想做什麼？』比丘把事情說了。長者說：『為什麼不用那些財物呢？』比丘把之前的話又說了一遍，佛陀說：『施主允許的話，使用時沒有罪過。』於是比丘就整夜不滅燈。佛陀說：『不應該整夜留著燈，如果收拾完東西就可以熄滅了。』應該知道涂腳油等物品，所涉及的事務參照上面的例子。』
【English Translation】 English version 'A dwelling should be built for the Sangha (community of monks).』 The donor reported, 『I have wealth and want to do meritorious deeds, but there is no one to help.』 The Bhikshu (monk) said, 『You can bring it, and I can help you build.』 At that time, the donor handed over the property and asked him to build. The Bhikshu took the property and put it in his room, but did not build the dwelling for the Sangha. The donor thought, 『I will go and see how the new dwelling is being built.』 When the donor arrived, he did not see any construction site and said, 『Venerable! Why haven't you built for so long?』 The Bhikshu replied, 『The tools for construction are what I need, but there is nothing here, how can I build?』 The donor said, 『Why can't the things I donated be used?』 The Bhikshu replied, 『These things already belong to the Sangha of the four directions, who can damage and use them?』 At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 『If the donor allows it, these things should be taken to make construction tools.』 At that time, this Bhikshu went to the donor's house for alms, and the elder saw him from afar and said, 『Venerable! Since you go to my house for alms every day, who will take care of the temple I built?』 The Bhikshu replied, 『How can I endure hunger to build a temple for others?』 The elder replied, 『Why don't you take the things I donated to eat?』 The Bhikshu replied, 『These things already belong to the Sangha of the four directions, and the Buddha has not allowed it.』 The Bhikshus reported this matter to the Buddha, and the Buddha said, 『If the donor allows it, it can be eaten.』 So the Bhikshu made excellent and delicious food and ate it at will. The Buddha said, 『It should not be like this, you should eat coarse food.』 When eating coarse food, he had no strength to take care of the temple, and the Buddha said, 『It should be like the usual practice of the Sangha.』 When the Bhikshu was eating, he hid the construction tools in a dark room, and needed lamp oil again, so he went to the donor's house to beg. At that time, the donor saw him begging for lamp oil again and asked, 『Venerable! What do you want to do?』 The Bhikshu told the story. The elder said, 『Why don't you use those things?』 The Bhikshu repeated what he had said before, and the Buddha said, 『If the donor allows it, there is no fault in using it.』 So the Bhikshu kept the lamp on all night. The Buddha said, 『The lamp should not be left on all night, if you finish cleaning up, you can turn it off.』 It should be known that things like foot oil, etc., the matters involved should be based on the above examples.』
應用。」
第三子攝頌曰：
令雨沾僧物， 夜半共分床， 小座並依年， 敷席咸同此。
爾時佛在室羅伐城。六眾苾芻，披僧伽帔既出，各分置於露處，令雨爛壞。時諸苾芻以緣白佛，佛言：「大眾臥具不應經夏令雨損壞，不收舉者得惡作罪。」時諸苾芻著僧伽衣浣染造缽，令衣損壞，佛言：「若著眾衣染衣造缽得惡作罪。」六眾苾芻人間遊行，遇到一村，于彼村中有僧住處，夜過初更方始入寺，至親友處各為解勞。六眾告曰：「汝諸具壽！大師正法現住於世，仁等如何而不依教？勿令於後生悔恨心，爾可隨年授我臥具。」時舊住人便於夜半，總集僧祇所有小座床褥，一處共分，六眾苾芻便取臥具隨處眠息，供給才了遂至天明。是時六眾告諸苾芻：「爾等收取臥具，吾欲進途。」主人告曰：「上座但求一夜自取身安，遂令大眾得黃熱病。」時諸苾芻以緣白佛，佛言：「不應于夜分僧臥具，應隨親友一夜而住。若更停留可隨年與，若異此者得惡作罪。」時六眾苾芻遊歷人間至一聚落，于彼村中有一住處，既入寺已見舊牀蓆，是時六眾便於大床並諸弟子各隨眠息。然此六眾並是耆年，曾無有人輒能移動，自余耆宿便於地上隨處而臥。至天明已詣逝多林，時諸苾芻見已告言：「善來！善來！所有
【現代漢語翻譯】 現代漢語譯本： 第三個總結偈說： 讓雨水淋濕僧眾的物品，半夜一起分床， 小座位按照年齡排列，鋪設座位也完全相同。 當時，佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐德』或『聞者歡喜』）。六群比丘（Chabbaggiya，佛教僧團中的一群惡比丘），披著僧伽帔（saṃghāṭī，一種袈裟）出來后，各自把僧伽帔放在露天的地方，讓雨水淋壞。當時，眾比丘把這件事稟告佛陀，佛陀說：『大眾的臥具不應該經過夏天被雨水損壞，不收起來的人會犯惡作罪（dukkata，一種輕微的罪過）。』當時，眾比丘穿著僧伽衣（saṃghāṭī）浣洗衣物、染色、製造缽（pātra，僧人使用的食器），導致衣服損壞，佛陀說：『如果穿著僧眾的衣服染衣、製造缽，會犯惡作罪。』六群比丘在人間遊蕩，遇到一個村莊，這個村莊里有僧人居住的地方。他們過了初更（夜晚的第一個時段）才進入寺廟，到親友處各自解除疲勞。六群比丘說：『各位具壽（āyasmant，對僧侶的尊稱）！大師的正法現在住世，你們為什麼不按照教導去做？不要讓以後產生後悔之心，你們可以按照年齡授予我臥具。』當時，舊住的人就在半夜，把僧團所有的小座床褥聚集在一起，一起分配，六群比丘就拿了臥具隨處睡覺休息，供給完畢后就到了天亮。這時，六群比丘告訴眾比丘：『你們收取臥具，我們想要趕路。』主人說：『上座（長老）只求一夜的自身安穩，就讓大眾得了黃熱病。』當時，眾比丘把這件事稟告佛陀，佛陀說：『不應該在夜裡分配僧眾的臥具，應該隨親友住一夜。如果再停留，可以按照年齡給予，如果不是這樣，會犯惡作罪。』當時，六群比丘遊歷人間到一個聚落，這個村莊里有一個住處。他們進入寺廟后，看到舊的牀蓆，當時六群比丘就在大床上和他們的弟子們各自睡覺休息。然而這六群比丘都是耆年（年長的），從來沒有人能夠移動他們，其餘年長的僧人就在地上隨處而臥。到了天亮后，他們前往逝多林（Jetavana，祇園精舍），眾比丘見到他們后說：『善來！善來！所有的』
【English Translation】 English version: The third summary verse says: Let the rain wet the Sangha's (saṃgha, monastic community) belongings, share the bed together at midnight, Small seats are arranged according to age, and the laying of seats is also the same. At that time, the Buddha was in Śrāvastī (ancient Indian city, meaning 'abundance of virtue' or 'hearers rejoice'). The Chabbaggiya (group of wicked monks in the Buddhist Sangha), after putting on their saṃghāṭī (a type of robe), each placed them in the open, allowing the rain to rot them. At that time, the monks reported this matter to the Buddha, and the Buddha said: 'The bedding of the Sangha should not be damaged by rain during the summer, and those who do not collect them will be guilty of a dukkata (a minor offense).' At that time, the monks wore saṃghāṭī to wash clothes, dye them, and make bowls (pātra, a bowl used by monks), causing the clothes to be damaged. The Buddha said: 'If you wear the Sangha's clothes to dye clothes and make bowls, you will be guilty of a dukkata.' The Chabbaggiya wandered among people and encountered a village where monks lived. They entered the temple after the first watch of the night and went to their relatives and friends to relieve their fatigue. The Chabbaggiya said: 'Venerable āyasmant (term of respect for monks)! The Master's Dharma (teachings) now abides in the world, why do you not follow the teachings? Do not let regret arise later, you can grant me bedding according to age.' At that time, the old residents gathered all the small seats and bedding of the Sangha together in the middle of the night and distributed them together. The Chabbaggiya then took the bedding and slept and rested wherever they were. After the supply was completed, it was dawn. At this time, the Chabbaggiya told the monks: 'You collect the bedding, we want to travel on.' The host said: 'The elder (senior monk) only seeks his own peace for one night, and causes the masses to get yellow fever.' At that time, the monks reported this matter to the Buddha, and the Buddha said: 'The bedding of the Sangha should not be distributed at night, and one should stay with relatives and friends for one night. If you stay longer, you can give according to age, if not, you will be guilty of a dukkata.' At that time, the Chabbaggiya traveled among people to a settlement, and there was a residence in this village. After they entered the temple, they saw the old beds and mats. At that time, the Chabbaggiya slept and rested on the big bed with their disciples. However, these six monks were all elders, and no one had ever been able to move them. The remaining elderly monks slept on the ground wherever they were. After dawn, they went to Jetavana (G園精舍), and the monks said to them when they saw them: 'Welcome! Welcome! All'
游履得安樂不？」答曰：「寧有安樂，在地上臥竟夜不安。」報言：「具壽！爾于昨夜何處房眠？」即以上事具告諸人。時諸苾芻以緣白佛，佛言：「若大床座及余敷褥，應從上座隨次行與。」
第四子攝頌曰：
大小便利處、 經行不惱他， 洗足及拭鞋， 釜篦不奪用。
緣處同前。時六眾苾芻，常于大小便室來往經行，並共談語教授讀誦種種調戲。見他苾芻將欲入時，遂相遮止，告言：「汝且莫入，我是耆年。」故作稽留令他生惱。時諸苾芻起嫌賤心，以緣白佛，佛言：「大小便處不應經行久住相惱，若有犯者得越法罪。」時六眾苾芻于洗足處貯水甕邊，驅他令起，自言：「我是耆年，應合先用。」佛言：「于洗足處，若先洗時事未了者，不應強喚令起，得越法罪。」時有苾芻前入小便，六眾后至告言：「我老！」佛言：「于先到者即可前入，此處不應隨其年次。」復有苾芻，洗足欲半，六眾後來告言：「我大，汝應相避。」佛言：「不應如是，凡為上座須識時宜，雖合在先，看事未周不應令起。若令起者得越法罪。」時有苾芻，以物拭鞋可欲將半，六眾見奪，報言：「我老！」佛言：「不應依年，待先用竟，未了奪者得越法罪。」復有苾芻，釜中煎藥尚未煎半，六眾便奪，答言：「我
【現代漢語翻譯】 現代漢語譯本 『游履得安樂不？』（你四處遊走，感到安樂嗎？）」他回答說：「哪裡有什麼安樂，在地上睡了一整夜也不安穩。」 他報告說：「尊者！您昨晚在哪裡睡覺？」 他便將以上的事情全部告訴了大家。當時，各位比丘將此事稟告佛陀，佛陀說：「如果有了大床座以及其他的鋪蓋，應該由上座依次分發。」 第四子攝頌說： 大小便的地方， 不要經行打擾他人， 洗腳和擦鞋的地方， 不要搶奪釜篦的使用。 事情的起因和地點與之前相同。當時，六眾比丘經常在大小便的地方來回走動，並且一起談話、教授、讀誦，進行各種調戲。當他們看到其他比丘想要進入時，就互相阻止，並說：『你先別進去，我是年長的。』故意拖延時間，讓別人感到惱火。當時，各位比丘心生嫌棄，將此事稟告佛陀，佛陀說：『在大小便的地方不應該來回走動、長時間停留，互相打擾，如果有人違反，就會犯越法罪。』當時，六眾比丘在洗腳的地方，在儲水甕邊，驅趕他人起身，自己說：『我是年長的，應該讓我先用。』佛陀說：『在洗腳的地方，如果先洗的人事情還沒有完成，不應該強行叫他起身，否則就會犯越法罪。』當時，有比丘先去小便，六眾後來到，說：『我老！』佛陀說：『先到的人就可以先用，這裡不應該按照年齡順序。』又有比丘，洗腳洗到一半，六眾後來到，說：『我年長，你應該讓開。』佛陀說：『不應該這樣，凡是作為上座的人，必須懂得看時機，即使應該優先，也要看別人事情是否完成，不應該讓人家起身。如果讓人家起身，就會犯越法罪。』當時，有比丘用東西擦鞋，快要擦完的時候，六眾看見了就搶奪，說：『我老！』佛陀說：『不應該按照年齡，要等先用的人用完，沒有用完就搶奪，就會犯越法罪。』又有比丘，在鍋里煎藥，還沒有煎到一半，六眾就搶奪，說：『我』
【English Translation】 English version 『Do you find peace and happiness in your travels?』 He replied, 『Where is there peace and happiness? I sleep on the ground all night and find no peace.』 He reported, 『Venerable Sir, where did you sleep last night?』 Then he told them everything that had happened. At that time, the Bhikshus (monks) reported the matter to the Buddha (the awakened one). The Buddha said, 『If there are large beds and other bedding, they should be distributed to the senior monks in order.』 The fourth summary verse says: At the places for urination and defecation, do not walk around and disturb others, At the places for washing feet and wiping shoes, do not seize the use of pots and ladles. The circumstances and location are the same as before. At that time, the six-group Bhikshus (monks) often walked back and forth in the places for urination and defecation, and together they talked, taught, recited, and engaged in various kinds of teasing. When they saw other Bhikshus (monks) wanting to enter, they would stop them, saying, 『Don't go in yet, I am older.』 They deliberately delayed, causing annoyance to others. At that time, the Bhikshus (monks) felt disgusted and reported the matter to the Buddha (the awakened one). The Buddha said, 『In the places for urination and defecation, one should not walk around, stay for a long time, and disturb each other. If anyone violates this, they will commit a transgression.』 At that time, the six-group Bhikshus (monks) at the place for washing feet, near the water storage jar, drove others away, saying, 『I am older, I should use it first.』 The Buddha said, 『At the place for washing feet, if the person washing first has not finished, one should not forcibly call them to get up, otherwise they will commit a transgression.』 At that time, a Bhikshu (monk) went to urinate first, and the six-group arrived later, saying, 『I am old!』 The Buddha said, 『The one who arrives first can use it first, this place should not follow the order of age.』 Again, a Bhikshu (monk) was halfway through washing his feet, and the six-group arrived later, saying, 『I am older, you should give way.』 The Buddha said, 『It should not be like this. Whoever is a senior monk must know the appropriate time. Even if one should have priority, one should see if the other person has finished their business and should not make them get up. If one makes them get up, they will commit a transgression.』 At that time, a Bhikshu (monk) was wiping his shoes with something, almost finished, and the six-group saw it and seized it, saying, 『I am old!』 The Buddha said, 『It should not be according to age, one must wait for the person using it first to finish. Seizing it before they are finished will result in a transgression.』 Again, a Bhikshu (monk) was decocting medicine in a pot, not even halfway through, and the six-group seized it, saying, 『I』
老！此應先用。」瀉之於地自將其釜。佛言：「不合依年，待先事畢然後方用。若不依者得越法罪。」僧祇鐵篦苾芻先用攪藥未了，六眾復奪，佛言：「不應。若有犯者，得越法罪。」
第五子攝頌曰：
染釜及水瓶、 僧缽並飲器、 刀石爪鼻物、 支床不問年。
緣處同前。有諸苾芻，用僧伽染器瓶釜等物，以煮染汁事欲將半，六眾報曰：「我應先用。」時諸苾芻以緣白佛，佛言：「不應依年，待先用竟。若強奪者得越法罪。」時有苾芻先用眾缽食猶未了，六眾告曰：「我是耆年應與我用。」以緣白佛，佛言：「待彼食了，不應強取。若故奪者得越法罪。飲水器物準上應知。」時有苾芻剃髮將半，六眾來至遂奪其刀，佛言：「若剃未了不應取用。其磨刀石準上應知。」剪甲小刀用割才半，凈鼻鉗子現用未了，及支床物，彼臥時奪，以緣白佛，佛言：「此等諸物並不依年，待彼事終，方可就取。若不依者，得越法罪。」
第六子攝頌曰：
羯恥那衣幀， 絣線正縫時， 染汁雜物等， 用時不應奪。
緣處同前。是時大眾有羯恥那衣幀。有一苾芻，用此衣幀張僧伽胝等，作衣才半，六眾來見即便強奪：「我是耆宿，理應先用。」時諸苾芻以緣白佛，佛言：「他用未了
【現代漢語翻譯】 現代漢語譯本： 老比丘說：『這個應該我先用。』說完就把東西從正在使用的人那裡搶走，倒在地上，自己拿走了鍋。佛說：『不應該按照年齡大小來決定使用順序，應該等別人用完之後再用。如果不按照這個規定，就犯了越法罪。』僧團里的鐵篦子，有比丘正在用它攪拌藥物，還沒完成，六眾比丘又來搶奪。佛說：『不應該搶奪。如果有人違反，就犯了越法罪。』
第五子攝頌說：
染鍋和水瓶，僧缽和飲水器，刀、磨刀石、剪指甲刀、凈鼻鉗，還有支床的物件，都不用按照年齡大小來決定使用順序。
事情發生的地點和之前一樣。有些比丘使用僧團的染色器皿、瓶子、鍋等物品，煮染料汁，事情將近一半時，六眾比丘來說：『我應該先用。』當時，這些比丘把情況告訴了佛，佛說：『不應該按照年齡大小來決定使用順序，應該等別人用完之後再用。如果強行搶奪，就犯了越法罪。』當時，有比丘正在用僧團的缽吃飯，還沒吃完，六眾比丘就說：『我是年長的比丘，應該給我用。』這些比丘把情況告訴了佛，佛說：『應該等他吃完，不應該強行搶奪。如果故意搶奪，就犯了越法罪。飲水器等物品，也應該按照上面的原則處理。』當時，有比丘正在剃頭，剃了一半，六眾比丘來了，就搶走了他的刀。佛說：『如果剃頭還沒完成，不應該拿走使用。磨刀石也應該按照上面的原則處理。』剪指甲的小刀，剛用了一半，凈鼻鉗子正在使用，還沒完成，還有支床的物件，在別人睡覺的時候搶走，這些比丘把情況告訴了佛，佛說：『這些東西都不用按照年齡大小來決定使用順序，應該等別人用完之後，才可以拿去使用。如果不按照這個規定，就犯了越法罪。』
第六子攝頌說：
縫製kaṭhina（功德衣）的衣架，繃線正在縫製的時候，染料汁和雜物等，在使用的時候不應該搶奪。
事情發生的地點和之前一樣。當時大眾有kaṭhina（功德衣）的衣架。有一個比丘，用這個衣架張開saṃghāṭī（僧伽胝，大衣）等，做衣服才做了一半，六眾比丘來了，就強行搶奪：『我是年長的比丘，理應先用。』當時，這些比丘把情況告訴了佛，佛說：『別人正在使用，還沒完成
【English Translation】 English version: An elder monk said, 'This should be used by me first.' He then snatched the item from the person using it, poured it on the ground, and took the pot for himself. The Buddha said, 'It should not be based on age; one should wait until the previous task is completed before using it. If one does not follow this, one commits a transgression.' A monk in the Saṃgha (community) was using an iron comb to stir medicine, and before he was finished, the six-group monks snatched it away. The Buddha said, 'It should not be done. If anyone violates this, they commit a transgression.'
The fifth subsidiary verse says:
Dyeing pots and water bottles, monks' bowls and drinking vessels, knives, whetstones, nail clippers, nose-cleaning tongs, and bed supports are not subject to seniority.
The setting is the same as before. Some monks were using the Saṃgha's dyeing utensils, pots, and pans to boil dye, and when the task was about halfway done, the six-group monks announced, 'I should use it first.' At that time, the monks reported the matter to the Buddha, who said, 'It should not be based on age; one should wait until the previous use is finished. If one forcibly seizes it, one commits a transgression.' At that time, a monk was using the community's bowl to eat, and before he had finished, the six-group monks said, 'I am a senior monk and should be given it to use.' The monks reported the matter to the Buddha, who said, 'Wait until he has finished eating; one should not forcibly take it. If one deliberately seizes it, one commits a transgression. The same principle applies to drinking water vessels.' At that time, a monk was shaving his head, and when he was halfway done, the six-group monks came and snatched his razor. The Buddha said, 'If the shaving is not finished, one should not take it for use. The same principle applies to the whetstone.' A small nail-cutting knife was only used halfway, and nose-cleaning tongs were currently in use and not yet finished, as well as bed supports, which were taken while the monk was sleeping. The monks reported the matter to the Buddha, who said, 'These items are not subject to seniority; one should wait until the task is finished before taking them. If one does not follow this, one commits a transgression.'
The sixth subsidiary verse says:
The kaṭhina (robe-making) frame, when the basting thread is being sewn, dye and miscellaneous items should not be seized during use.
The setting is the same as before. At that time, the community had a kaṭhina (robe-making) frame. A monk was using this frame to stretch out his saṃghāṭī (outer robe) and other garments, and when he was only halfway done, the six-group monks came and forcibly seized it, saying, 'I am a senior monk and should use it first.' At that time, the monks reported the matter to the Buddha, who said, 'While someone is using it and has not finished
不應輒奪，待彼事畢方可取之。如其奪者得越法罪，如是應知。」絣線縫刺才半用時，六眾便奪，佛言：「待了方取，不竟取者得越法罪。若用染汁、刀子，及針剃髮衣坐砧，皆不應奪，準前應知。」
根本說一切有部尼陀那捲第四 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部尼陀那捲第五
大唐三藏法師義凈奉 制譯
第七子攝頌曰：
外道覆認衣， 作記死時施， 有五種親友， 得法獨應行。
爾時佛在王舍城住竹林園。時摩揭陀主影勝大王，聞說妙法得見諦已，遂與八萬諸天子眾，並摩揭陀國長者、居士婆羅門等過百千數，于大眾中制立嚴教，擊鼓宣令普告國人：「不得有人輒為竊盜。若有犯者驅令出國，所有家資庫藏財物，悉皆給與被賊之人。」是時世尊，為憍薩羅國勝光大王說《少年經》，得調伏已，亦於國界作其嚴制：「於我國中不得有人輒行竊盜，如有犯者斷其命根，所有家資庫藏財物，悉皆給與被賊之人。」爾時群賊咸悉逃竄，二國中間屯營而住。摩揭陀國有諸商人，相隨而往憍薩羅國。到彼界已，時諸商主告其伴曰：「我今平安，仁可歸去。」從者去已，賊便遙見知無護者，便共劫奪。時諸商人咸悉走
【現代漢語翻譯】 不應該隨意搶奪，要等他們事情做完才可以拿。如果有人搶奪，就犯了越法的罪過，應該這樣理解。』如果縫紉才用了一半時間，六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）就搶奪，佛說：『要等用完才可以拿，沒用完就拿走的人，犯了越法的罪過。如果使用染料、刀子，以及針、剃刀、頭髮、衣服、坐墊等，都不應該搶奪，按照前面的原則理解。』
根本說一切有部尼陀那捲第四 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部尼陀那捲第五
大唐三藏法師義凈奉 制譯
第七子攝頌說：
外道隱瞞，承認衣物， 臨死時施捨， 有五種親友， 得法者應該獨自修行。
當時，佛陀在王舍城（Rājagṛha）的竹林園（Veṇuvana）居住。當時，摩揭陀（Magadha）國王影勝大王（Bimbisāra），聽聞妙法，證得真諦后，於是與八萬諸天子眾，以及摩揭陀國的長者、居士、婆羅門等超過百千之數的人，在大眾中制定嚴厲的教令，擊鼓宣令，普告國人：『不得有人膽敢進行偷盜。如果有人違反，就驅逐出境，所有家產、庫藏財物，全部給予被盜之人。』當時，世尊為憍薩羅國（Kosala）的勝光大王（Prasenajit）宣說《少年經》，使其得到調伏后，也在國內製定了同樣的嚴厲法令：『在我國中，不得有人膽敢進行偷盜，如果有人違反，就處以死刑，所有家產、庫藏財物，全部給予被盜之人。』當時，盜賊們都逃竄了，在兩國中間的地區屯營居住。摩揭陀國有一些商人，一起前往憍薩羅國。到達那裡后，商人們告訴他們的同伴說：『我現在平安了，你們可以回去了。』隨從離開后，盜賊們遠遠地看見他們沒有了保護，就一起搶劫他們。當時，商人們都逃跑了
【English Translation】 『One should not arbitrarily seize things; one should wait until they have finished their work before taking them. If someone seizes them, they commit a transgression. This is how it should be understood.』 If sewing has only been done for half the time, and the six groups (referring to Bhikshus, Bhikshunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, and Upāsikās) seize it, the Buddha said: 『One must wait until it is finished before taking it; those who take it before it is finished commit a transgression. If using dyes, knives, needles, razors, hair, clothes, or sitting mats, one should not seize them; it should be understood according to the previous principle.』
Mūlasarvāstivāda-vinaya-nidāna Volume 4 Taishō Tripiṭaka Volume 24, No. 1452, Mūlasarvāstivāda-vinaya-nidāna-mātṛkā
Mūlasarvāstivāda-vinaya-nidāna Volume 5
Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty under Imperial Decree
The seventh section's summary says:
Heretics conceal, acknowledge clothing, Giving in alms at the time of death, There are five kinds of close friends, Those who attain the Dharma should practice alone.
At that time, the Buddha was residing in the Bamboo Grove (Veṇuvana) in Rājagṛha (王舍城). At that time, King Bimbisāra (影勝大王), the ruler of Magadha (摩揭陀), having heard the wonderful Dharma and attained the truth, together with eighty thousand celestial beings, as well as elders, lay practitioners, Brahmins, and others from the country of Magadha, numbering over a hundred thousand, established strict regulations in the assembly, proclaiming to the people with drums: 『No one is allowed to commit theft. If anyone violates this, they will be expelled from the country, and all their family assets, treasury, and property will be given to the person who was robbed.』 At that time, the World-Honored One, having preached the Śūnyatā-darśana Sūtra to King Prasenajit (勝光大王) of Kosala (憍薩羅), and having tamed him, also established the same strict regulations in his country: 『In our country, no one is allowed to commit theft. If anyone violates this, they will be sentenced to death, and all their family assets, treasury, and property will be given to the person who was robbed.』 At that time, the thieves all fled and camped in the area between the two countries. Some merchants from Magadha traveled together to Kosala. After arriving there, the merchants told their companions: 『I am now safe; you can return.』 After the followers left, the thieves saw from afar that they were unprotected and robbed them together. At that time, the merchants all fled.
向憍薩羅國，投勝光王。既到王所，前白王曰：「大王當知，於此國界先多交易，今由群賊商侶不來。」時勝光王敕大將軍名毗盧宅迦：「卿可急往捕捉群賊，並所盜財將來見朕。」是時大將部領四兵，勇力軍眾象馬車步，往賊營處曠野林中。彼諸群賊總集險林，放舍兵戈分所得物。爾時將軍既遙見賊，便於四面周遍列軍，戰鼓才鳴群賊驚懾，或有奔逃、或遭殘害、或時被殺、或復生擒，收所盜財並諸賊黨，還至王所啟大王曰：「此是彼賊並所盜財。」時勝光王告諸人曰：「汝之本物各任將去。」商估賈客既認物已，諸外道輩亦取自財及赤石染服，並將苾芻所有衣缽。時諸苾芻后至王所，王曰：「仁等亦應認取衣缽。」苾芻報曰：「此貨物中無我衣缽。」王曰：「仁等豈非先被賊劫？」答曰：「我亦被賊。」王曰：「若無者，宜應喚彼外道，並將所認衣物隨來。」時彼外道既聞王喚，持衣即來。苾芻見衣作如是語：「此是我僧伽胝、此是僧腳敧。」王告外道曰：「彼是小賊，汝是大賊，強認他衣。」彼默無對。王言：「聖者！仁于衣物有記驗不？令我得知，此屬外道，此屬苾芻。」苾芻報曰：「我衣無記。」以緣白佛，佛言：「苾芻衣物應為記驗。」不知云何？佛言：「應為紐結或墨點凈，及余記驗方乃持之。」
【現代漢語翻譯】 現代漢語譯本 去往憍薩羅國，拜見勝光王（Prasenajit）。到達國王處后，向前稟告說：『大王應當知道，在這個國家境內，先前有很多交易，現在因為強盜出沒，商人們都不敢來了。』當時勝光王命令大將軍毗盧宅迦（Virudhaka）：『你立刻前去捉拿強盜，把他們搶奪的財物帶回來見我。』 當時大將軍率領四種軍隊，包括勇猛的士兵、象兵、馬兵和步兵，前往強盜所在的曠野樹林中。那些強盜聚集在險峻的樹林里，放下兵器，瓜分搶來的財物。這時，將軍遠遠地看見了強盜，便從四面八方佈下軍隊，戰鼓一響，強盜們驚慌失措，有的奔逃，有的被殘害，有的被殺，有的被活捉。將軍收繳了被盜的財物和所有強盜，回到國王處稟告說：『這就是那些強盜和他們搶奪的財物。』 當時勝光王告訴眾人說：『你們各自認領自己的東西。』商人們認領了自己的貨物后，那些外道（Tirthika）也取走了自己的財物和用赤石染色的衣服，甚至拿走了比丘（Bhikkhu）的衣缽。 這時，比丘們後來才來到國王處，國王說：『你們也應該認領自己的衣缽。』比丘們回答說：『這些貨物中沒有我們的衣缽。』國王說：『你們難道不是先前被強盜搶劫了嗎？』回答說：『我們也被搶劫了。』國王說：『如果沒有，就應該把那些外道叫來，讓他們把認領的衣物拿來。』 當時那些外道聽到國王的召喚，拿著衣服就來了。比丘們看見衣服后這樣說：『這是我的僧伽胝（Samghati，大衣），這是我的僧腳敧（Samkakshika，覆肩衣）。』國王對外道說：『他們是小偷，你們是大偷，竟然強行認領別人的衣服。』外道們沉默不語。國王說：『聖者！你們的衣物上有什麼記號嗎？讓我知道，哪些是外道的，哪些是比丘的。』比丘們回答說：『我們的衣服上沒有記號。』 比丘們將此事稟告佛陀（Buddha），佛陀說：『比丘的衣物應該做上記號。』（比丘們）不知道該怎麼做。佛陀說：『應該打上結、用墨點做記號，或者用其他記號，然後才持有衣物。』
【English Translation】 English version They went to the country of Kosala, to King Prasenajit (勝光王). Upon arriving at the king's place, they reported to the king, saying: 'Your Majesty should know that in this country, there used to be a lot of trade, but now, because of the bandits, merchants are not coming.' At that time, King Prasenajit ordered his general, named Virudhaka (毗盧宅迦): 'You must quickly go and capture the bandits, and bring the stolen goods to me.' At that time, the general led four types of troops, including brave soldiers, elephants, horses, and infantry, to the wilderness forest where the bandits were. Those bandits gathered in the dangerous forest, put down their weapons, and divided the stolen goods. At this time, the general saw the bandits from afar, and deployed troops on all sides. As soon as the war drums sounded, the bandits were terrified. Some fled, some were harmed, some were killed, and some were captured alive. The general collected the stolen goods and all the bandits, and returned to the king, reporting: 'These are the bandits and the stolen goods.' At that time, King Prasenajit told everyone: 'Each of you should claim your own belongings.' After the merchants claimed their goods, the Tirthikas (外道) also took their own belongings and clothes dyed with red stone, and even took the Bhikkhus' (苾芻) robes and bowls. At this time, the Bhikkhus arrived at the king's place later, and the king said: 'You should also claim your robes and bowls.' The Bhikkhus replied: 'Our robes and bowls are not among these goods.' The king said: 'Weren't you robbed by the bandits earlier?' They replied: 'We were also robbed.' The king said: 'If not, you should call those Tirthikas and have them bring the clothes they claimed.' At that time, those Tirthikas, hearing the king's summons, came with the clothes. The Bhikkhus, seeing the clothes, said: 'This is my Samghati (僧伽胝, outer robe), this is my Samkakshika (僧腳敧, shoulder covering).' The king said to the Tirthikas: 'They are petty thieves, you are big thieves, forcibly claiming other people's clothes.' The Tirthikas were silent. The king said: 'Venerable ones! Do you have any marks on your clothes? Let me know which are the Tirthikas' and which are the Bhikkhus'.' The Bhikkhus replied: 'Our clothes have no marks.' The Bhikkhus reported this matter to the Buddha (佛). The Buddha said: 'Bhikkhus' clothes should be marked.' (The Bhikkhus) did not know what to do. The Buddha said: 'You should tie knots, make marks with ink, or use other marks, and then keep the clothes.'
佛在室羅伐城。有一長者，娶妻未久誕生一息，其妻身死更娶後妻，未久之間復生一子。其第二子為母所苦，于善法律情希出家，既出家已遊歷人間。其父后時遇遭重病，定知將死，命長子曰：「我所有財應作三分。」子承父命遂即分三。便報子言：「此是汝分用充家業，一分屬吾以供葬事，余之一分與出家子。」便自嘆曰：
「積聚皆消散， 崇高必墮落； 會合終別離， 有命咸歸死。」
說是語已遂即命終。其出家子聞父身亡，即到兄所孔懷相見，兩共哀號問訊既終。兄乃告曰：「父亡之日先有遺言，留一分財可宜收取。」苾芻唸曰：「如世尊說：『死後當與此非法財。』」時諸苾芻以緣白佛，佛言：「凡在家者命欲終時有攀緣心，如是施財並宜收取，父分與財勿生疑慮。既受財已，於三寶中而興供養。其出家者臨終之日無顧戀心，若言：『我死後與。』者，如是之財即不應取。」
緣處同前。有二苾芻共為親友，言談得意同處而居。時一苾芻人間遊行隨緣施化，于本房中及經行等處，忘遺衣物並齒木土屑。時彼親友為收舉已，遂起疑心即往白佛，佛言：「收取無犯。然而親友有其五種。云何為五？一者相愛，二者心喜，三者師長，四者得意，五者彼聞用物情生悅樂。如斯五種聽許收
【現代漢語翻譯】 現代漢語譯本 佛陀在室羅伐城（Śrāvastī，古印度城市）的時候，有一位長者，娶妻不久生了一個兒子，他的妻子去世后又娶了後妻，不久后又生了一個兒子。第二個兒子被他的母親虐待，渴望在善良的法律和情感中出家，出家后遊歷人間。他的父親後來得了重病，知道自己快要死了，就命令大兒子說：『我所有的財產應該分成三份。』兒子遵從父親的命令，立即分成了三份。父親便告訴兒子說：『這是你的那份，用來充實家業，一份屬於我，用來辦理喪事，剩下的一份給那個出家的兒子。』然後自己嘆息道： 『積聚終將消散， 崇高必定墮落； 會合終會別離， 有生命者都將歸於死亡。』 說完這些話，他就去世了。那個出家的兒子聽說父親去世了，就到他哥哥那裡，兄弟之間深切地思念和見面，兩人一起哀號問候完畢。哥哥就告訴他說：『父親去世那天，事先留下了遺言，留下一份財產可以收取。』這位比丘（bhikṣu，佛教出家男眾）心想：『正如世尊（釋迦牟尼佛的尊稱）所說：『死後應當給予這種非法的財產。』』當時，各位比丘將此事稟告佛陀，佛陀說：『凡是在家的人，臨終時都有攀緣之心，像這樣施捨的財產都可以收取，對於父親分給的財產不要產生疑慮。接受了財產後，要在三寶（佛、法、僧）中進行供養。那些出家的人，臨終時沒有顧戀之心，如果說：『我死後給予。』像這樣的財產就不應該收取。』 事情發生的地點和之前一樣。有兩位比丘是好朋友，他們談話投機，住在一起。當時，一位比丘在人間隨緣佈施化緣，在本房間里以及經行的地方，忘記遺留了衣物和牙籤土屑。他的朋友替他收拾起來后，產生了疑慮，就去稟告佛陀，佛陀說：『收取沒有罪過。然而，朋友有五種。哪五種呢？一是相愛，二是心生歡喜，三是師長，四是得意，五是聽到使用物品而心生喜悅。』像這五種情況，允許收取。
【English Translation】 English version The Buddha was in Śrāvastī (ancient Indian city). There was an elder who, not long after marrying, had a son. His wife died, and he remarried. Not long after, he had another son. The second son was tormented by his mother and longed to renounce the world under the good law and with good intentions. After renouncing the world, he traveled among people. Later, his father fell seriously ill, knowing he was about to die, and ordered his eldest son, 'All my property should be divided into three parts.' The son obeyed his father's command and immediately divided it into three parts. The father then told his son, 'This is your share, to enrich the family business. One share belongs to me, to pay for the funeral arrangements, and the remaining share goes to the son who has renounced the world.' Then he sighed and said: 'Accumulations will eventually dissipate, High positions will surely fall; Meetings will ultimately lead to separation, All who have life will return to death.' After saying these words, he passed away. The son who had renounced the world heard of his father's death and went to his brother's place. The brothers deeply missed each other and met. They mourned together and exchanged greetings. The brother then told him, 'On the day of our father's death, he left a will beforehand, leaving a share of the property that can be collected.' The bhikṣu (Buddhist monk) thought, 'As the World-Honored One (a title of respect for Śākyamuni Buddha) said, 'After death, this unlawful property should be given.'' At that time, the bhikṣus reported this matter to the Buddha. The Buddha said, 'Whenever a person at home is about to die, they have clinging thoughts. Property given in this way can be collected. Do not have doubts about the property given by the father. After receiving the property, make offerings to the Three Jewels (Buddha, Dharma, Sangha). Those who have renounced the world have no attachment at the time of death. If they say, 'Give it after my death,' such property should not be taken.' The location of the event is the same as before. There were two bhikṣus who were close friends. They enjoyed talking to each other and lived together. At that time, one bhikṣu was giving and begging for alms among people, and in his room and in the places where he walked, he forgot and left behind clothes, toothpicks, and soil debris. After his friend picked them up for him, he became suspicious and went to report to the Buddha. The Buddha said, 'Picking them up is not a transgression. However, there are five kinds of friends. What are the five? First, those who love each other; second, those who are happy at heart; third, teachers; fourth, those who are content; fifth, those who are happy to hear about the use of things.' In these five situations, it is permissible to collect them.
用。」
緣處同前。時有長者，娶妻未久誕生一女，年既長大便舍俗累，于佛法中而為出家。時屬饑儉乞求難得，巡門乞食漸至父家，父見女來即前問曰：「聖女！爾於今者云何濟命？」便報父曰：「乞食巡門實誠難得，雖經辛苦亦不充虛，飢火所燒甚難堪忍。」父聞斯語慘然不悅，便告女曰：「爾若在家不出家者，設無憐愛終須供給；從今已往每日可來家中受食。」既受請已，便於他日復將一伴來詣父舍，受其請食，父報女言：「我今無力能濟二人，宜可獨來而取于食。」女報父言：「世尊不許一女獨行，佛若許者不遭斯苦。」時苾芻尼具以上事白諸苾芻，苾芻以緣白佛，佛言：「若時饑儉乞求難得不充濟者，聽苾芻尼從眾乞法，于父母舍而作往還。應如是乞，敷座席鳴揵稚，言白既周，尼眾集已，時乞法尼先從上座次第禮僧，于眾首前合掌恭敬蹲踞而住，應如是乞：『大德尼僧伽聽！我苾芻尼某甲，今逢儉歲飲食難得，若無飲食不能存濟。我某甲今從尼僧伽，乞于親族邊作往還住止羯磨。愿尼僧伽與我某甲于親族邊作往還住止羯磨，是能愍者愿哀愍故。』第二、第三亦如是說，羯磨白二準此應作，如百一中說。若苾芻尼，大眾為作與諸俗親往還羯磨竟，此苾芻尼得獨行無犯，往親族家隨意而食。復至豐時即
不應往，如獨往者得越法罪。」
第八子攝頌曰：
賒取他衣去， 及為他和市， 不高下買衣， 應二三酬價。
緣處同前。時有苾芻，于俗人處賒買他衣，將至寺內遂即身亡。時彼衣主既聞訊息，急詣寺中告諸人曰：「某甲苾芻今何所在？」苾芻答曰：「彼已身死。」衣主告曰：「彼於我處賒取衣來，今可還直。」苾芻報曰：「仁今可去，詣彼尸林，隨索衣直。」衣主報曰：「所有衣缽仁等共分，遣向林中從尸索債，如何釋子欺誑於人。」時諸苾芻以緣白佛，佛言：「苾芻身死，所有衣缽，應還衣價。」復有苾芻，于俗人處賒取貴衣，乃至苾芻身亡之後，是時衣主來至寺中問言：「某甲苾芻今何所在？」答曰：「彼已身亡。」衣主告曰：「其人我處賒取衣來。」時諸苾芻還將本衣卻付，衣主報言：「彼所將物是貴價衣，今此相還全無所直。」時諸苾芻不知云何？以緣白佛，佛言：「應隨現前所有之物可充衣價。應告彼言：『其人已死，現有斯物，今以相還宜生歡喜。』」時有二居士共為交易，一人問曰：「此衣幾價？」衣主答曰：「二十迦利沙波拏。」買衣人曰：「我今酬汝十迦利沙波拏。」時鄔波難陀來至其所，彼之二人作如是念：「諸大苾芻出言決定，我等宜應請斷其價。」二人共問
【現代漢語翻譯】 現代漢語譯本： 『不應該前往，如果獨自前往，會觸犯越法罪。』
第八子攝頌說：
『賒欠別人的衣服，以及為他人到市場買東西，不要抬高或壓低價格買衣服，應該按照二到三倍的價格酬謝。』
事情的起因和地點與之前相同。當時有位比丘，從俗人那裡賒購了他人的衣服，帶到寺廟后就去世了。當時那位賣衣服的人聽到訊息后，急忙趕到寺廟，告訴眾人說：『某某比丘現在在哪裡？』比丘們回答說：『他已經去世了。』賣衣服的人說：『他從我這裡賒購了衣服，現在應該還錢。』比丘們回答說：『您可以去尸林，向他的屍體索要衣錢。』賣衣服的人說：『所有的衣物和缽你們一起分了，讓我去林中向屍體索債，怎麼能這樣欺騙人呢？』當時眾比丘將此事稟告佛陀，佛陀說：『比丘去世后，所有的衣物和缽，應該用來償還衣價。』
又有比丘，從俗人那裡賒購了昂貴的衣服，直到比丘去世之後，賣衣服的人來到寺廟詢問說：『某某比丘現在在哪裡？』回答說：『他已經去世了。』賣衣服的人說：『他從我這裡賒購了衣服。』當時眾比丘將原本的衣服還給他，賣衣服的人說：『他拿走的是昂貴的衣服，現在還回來的這些根本不值錢。』當時眾比丘不知道該怎麼辦，將此事稟告佛陀，佛陀說：『應該用現有的所有物品來充當衣價。應該告訴他說：『那個人已經死了，現在只有這些東西，現在還給你，你應該感到高興。』
當時有兩個居士一起做交易，一個人問：『這件衣服多少錢？』賣衣服的人回答說：『二十迦利沙波拏（一種貨幣單位）。』買衣服的人說：『我現在給你十迦利沙波拏。』當時鄔波難陀（比丘名）來到他們那裡，那兩個人這樣想：『各位大比丘說的話很肯定，我們應該請他來評定價格。』兩個人一起問
【English Translation】 English version: 『One should not go; if one goes alone, one commits a transgression of the law.』
The eighth section of verses says:
『Borrowing clothes from others, and going to the market to buy things for others, do not raise or lower the price of clothes, one should repay two or three times the price.』
The circumstances and location are the same as before. At that time, there was a Bhikshu (Buddhist monk) who bought clothes on credit from a layman (secular person), brought them to the temple, and then died. When the clothes seller heard the news, he rushed to the temple and told everyone, 『Where is so-and-so Bhikshu now?』 The Bhikshus replied, 『He has passed away.』 The clothes seller said, 『He bought clothes from me on credit, and now you should repay the money.』 The Bhikshus replied, 『You can go to the charnel ground (cemetery) and ask his corpse for the money for the clothes.』 The clothes seller said, 『You can divide all the robes and bowls among yourselves, and ask me to go to the forest to demand debts from a corpse. How can you monks deceive people like this?』 At that time, the Bhikshus reported this matter to the Buddha (enlightened one), and the Buddha said, 『After the Bhikshu dies, all the robes and bowls should be used to repay the price of the clothes.』
Again, there was a Bhikshu who bought expensive clothes on credit from a layman. After the Bhikshu died, the clothes seller came to the temple and asked, 『Where is so-and-so Bhikshu now?』 They replied, 『He has passed away.』 The clothes seller said, 『He bought clothes from me on credit.』 At that time, the Bhikshus returned the original clothes to him, but the clothes seller said, 『What he took was expensive clothes, and what you are returning now is worthless.』 At that time, the Bhikshus did not know what to do and reported this matter to the Buddha. The Buddha said, 『All the existing items should be used to cover the price of the clothes. You should tell him, 『That person has died, and these are the only things left. We are returning them to you now, and you should be happy.』
At that time, two laymen were doing business together. One person asked, 『How much does this piece of clothing cost?』 The clothes seller replied, 『Twenty Karishapanas (a unit of currency).』 The buyer said, 『I will give you ten Karishapanas now.』 At that time, Upa-Nanda (name of a Bhikshu) came to them, and the two of them thought, 『The words of the great Bhikshus are definitive, we should ask him to determine the price.』 The two of them asked together
鄔波難陀：「大德！此之衣物價直幾多？」是時鄔波難陀私問一人：「汝欲買衣？為當賣衣？」答言：「我買。」鄔波難陀報曰：「此衣價直二十迦利沙波拏。」又問第二：「汝欲賣衣？」報言：「我賣。」鄔波難陀報曰：「此衣可直四十迦利沙波拏。」二人交易，賣索四十，買酬二十，因致紛諍。買衣人曰：「我于和市人邊聞直二十。」衣主復云：「我于和市人邊聞直四十。」互相謂曰：「我等二人共於一處聽其斷價，兩種不同，定是彼人故為斗亂。」諸苾芻聞已白佛，佛言：「凡諸苾芻，不應為他俗人斷價，亦復不應于交易處輒論貴賤如和市法。若有犯者得惡作罪。」時諸苾芻欲買衣服高下酬價，俗人報曰：「我是小興生人，仁等乃是大興生人。」時諸苾芻以緣白佛，佛言：「苾芻不應酬價高下，若諸苾芻欲買衣者，應令俗人酬其買價。若無俗人，應可二三得自酬價，過此酬者得惡作罪。」
第九子攝頌曰：
果樹差修理， 四種不應分， 果熟現前分， 觀時莫諠戲。
爾時佛在王舍城。時頻毗娑羅王，以一千根庵沒羅林施與僧伽。時諸苾芻雖取果食不令看守，遂致摧折而便荒穢。頻毗娑羅王見林摧折，問左右曰：「此庵沒羅林是誰園樹？」大臣答曰：「此是大王先以千株庵沒羅樹施與
【現代漢語翻譯】 現代漢語譯本 鄔波難陀（Upananda，人名）問：『大德！這件衣服值多少錢？』當時，鄔波難陀私下問一個人：『您是想買衣服，還是想賣衣服？』那人回答說：『我買衣服。』鄔波難陀就說：『這件衣服值二十迦利沙波拏（Karshapana，古代貨幣單位）。』他又問第二個人：『您是想賣衣服嗎？』那人回答說：『我賣衣服。』鄔波難陀就說：『這件衣服可以值四十迦利沙波拏。』結果這兩人交易時，賣主要價四十，買主只願出二十，因此發生了爭執。買衣服的人說：『我從市場上的人那裡聽說這衣服只值二十。』賣衣服的人也說：『我從市場上的人那裡聽說這衣服值四十。』他們互相指責說：『我們兩人一起在一個地方聽他斷價，結果兩種說法不一樣，一定是這個人故意製造糾紛。』眾比丘（Bhikkhu，佛教僧侶）聽說了這件事，稟告了佛陀（Buddha）。佛陀說：『凡是比丘，不應該替俗人斷定價格，也不應該在交易場所隨意議論貴賤，像市場上的做法一樣。如果有人違反，就犯了惡作罪（Dukkata，一種輕微的罪過）。』當時，眾比丘想買衣服，討價還價，俗人就說：『我是小地方來的人，你們是大地方來的人。』眾比丘把這件事稟告了佛陀。佛陀說：『比丘不應該討價還價。如果比丘想買衣服，應該讓俗人來議定買價。如果沒有俗人，可以兩三個人自己議定價格，超過這個範圍議價的，就犯了惡作罪。』 第九子攝頌說： 果樹的修剪，四種東西不應該分，果實成熟時當面分，觀察時機不要喧譁嬉戲。 當時，佛陀在王舍城（Rajagrha，古印度城市）。當時，頻毗娑羅王（Bimbisara，古印度國王）把一千根庵沒羅林（Amra，芒果樹林）施捨給了僧伽（Samgha，僧團）。當時，眾比丘雖然摘取果實食用，卻不派人看守，導致樹林遭到摧殘，變得荒蕪。頻毗娑羅王看到樹林被摧殘，問左右的人說：『這庵沒羅林是誰的園林？』大臣回答說：『這是大王您先前用一千株庵沒羅樹施捨給僧伽的。』
【English Translation】 English version Upananda (Upananda, a name) asked: 'Venerable sir, how much is this garment worth?' At that time, Upananda privately asked a person: 'Do you want to buy a garment, or do you want to sell a garment?' The person replied: 'I want to buy.' Upananda said: 'This garment is worth twenty Karshapanas (Karshapana, an ancient currency unit).' He then asked a second person: 'Do you want to sell a garment?' The person replied: 'I want to sell.' Upananda said: 'This garment could be worth forty Karshapanas.' As a result, when these two people were trading, the seller asked for forty, and the buyer was only willing to pay twenty, thus a dispute arose. The person buying the garment said: 'I heard from people in the market that it is only worth twenty.' The person selling the garment also said: 'I heard from people in the market that it is worth forty.' They accused each other, saying: 'We both heard him set the price in the same place, but the two statements are different. This person must be deliberately creating a dispute.' The Bhikkhus (Bhikkhu, Buddhist monks) heard about this and reported it to the Buddha (Buddha). The Buddha said: 'All Bhikkhus should not determine prices for laypeople, nor should they casually discuss prices in trading places, like the practices in the market. If anyone violates this, they commit a Dukkata (Dukkata, a minor offense).' At that time, the Bhikkhus wanted to buy garments and bargained over the price. The laypeople said: 'I am from a small place, and you are from a large place.' The Bhikkhus reported this matter to the Buddha. The Buddha said: 'Bhikkhus should not bargain over prices. If Bhikkhus want to buy garments, they should have a layperson negotiate the buying price. If there is no layperson, two or three people can negotiate the price themselves; exceeding this range of negotiation constitutes a Dukkata offense.' The ninth section's summary verse says: The pruning of fruit trees, four things should not be divided, when the fruits are ripe, divide them in person, observe the timing and do not make noise or play. At that time, the Buddha was in Rajagrha (Rajagrha, an ancient Indian city). At that time, King Bimbisara (Bimbisara, an ancient Indian king) donated a thousand Amra groves (Amra, mango tree groves) to the Samgha (Samgha, monastic community). At that time, although the Bhikkhus picked the fruits to eat, they did not assign anyone to guard the groves, which led to the trees being destroyed and becoming desolate. King Bimbisara saw the groves being destroyed and asked his attendants: 'Whose garden is this Amra grove?' The ministers replied: 'This is the grove that Your Majesty previously donated to the Samgha with a thousand Amra trees.'
苾芻僧伽，僧伽食已而不看守，因即摧殘致斯荒穢，然諸聖者曾不修理。」時諸苾芻以緣白佛，佛言：「于寺基業不應棄捨，大眾應差守園之人令其修理。」時守園人遂安籬柵，計諸果樹分佈與人，于樹根下而嚼齒木、或時漱口、或洗手面濯足浣衣。是時林樹被溉灌已，枝葉滋榮果實豐熟。有眾多客苾芻來告舊人曰：「美果新熟仁應惠我。」舊人答曰：「我等已分，仁何得食？」報言：「此是軌範師分、此是親教師分、此同親教師分、此同軌范師分。」時諸苾芻以緣白佛，佛言：「有四種物皆不應分。云何為四？一者四方僧物，二者窣睹波物，三者眾家病藥，四者寺資產物。若有違者得惡作罪。此等諸果應行與僧。」時有賊來偷果，世尊告曰：「大眾應差守護園人。」既受差已專為守護，因斯闕食，佛言：「更別差人應早食已替彼令食。」如世尊說：「庵沒羅果分與眾僧。」時守園人平等分與，其果有蟲。佛言：「應審觀察，蟲者簡卻，先作凈已然後行之。」諸苾芻等凈果之時，高聲諠戲口出涎唾濽污其果，佛言：「不得諠雜，應聖默然而為觀察。若諠鬧者得惡作罪。」
第十子攝頌曰：
無凈人自行， 自取不應食， 不選開其病， 結界證耕人。
如世尊說：「庵沒羅果應行與僧。」不知
【現代漢語翻譯】 現代漢語譯本： 比丘僧團（Bhiksu Sangha，佛教僧侶的團體）食用后不加以看管，導致園林荒廢，但那些聖者們卻從未加以修繕。』當時，眾比丘將此事稟告佛陀，佛陀說：『寺院的基業不應被拋棄，大眾應當委派看守園林的人來修理。』當時，看守園林的人便設定籬笆，計算果樹的數量並分配給眾人，有人在樹根下嚼齒木、有時漱口、或洗手洗臉、洗腳洗衣。這時，林中的樹木被澆灌后，枝繁葉茂，果實豐碩。許多來訪的比丘告訴原來的比丘說：『新成熟的美味水果，你們應該分給我們一些。』原來的比丘回答說：『我們已經分完了，你們怎麼能吃呢？』來訪的比丘說：『這些是軌範師（Upadhyaya，戒師）的份額、這些是親教師（Acarya，教授師）的份額、這些是同親教師的份額、這些是同軌范師的份額。』當時，眾比丘將此事稟告佛陀，佛陀說：『有四種東西都不應該分。哪四種呢？一是四方僧物（屬於來自四面八方的僧侶的物品），二是窣堵波物（Stupa，佛塔或舍利塔的物品），三是大眾的醫藥，四是寺院的資產。如果有人違反，將犯惡作罪（Dukkata，一種輕微的罪過）。這些果實應該分給僧眾。』當時，有賊來偷果，世尊告誡說：『大眾應當委派守護園林的人。』被委派的人因為專心守護，導致自己沒有食物，佛陀說：『應該另外委派一個人，讓他早點吃完飯來代替他，讓他去吃飯。』正如世尊所說：『庵沒羅果（Amra，芒果）分給眾僧。』當時，看守園林的人平等地分發，但果實中有蟲子。佛陀說：『應該仔細觀察，把有蟲子的挑出來，先做凈化，然後再分發。』眾比丘在凈化果實的時候，大聲喧譁，口水濺到果實上，弄髒了果實，佛陀說：『不得喧譁雜亂，應該保持聖潔的沉默來進行觀察。如果喧鬧，將犯惡作罪。』 第十子攝頌說： 沒有凈人（Kappiya-karaka，負責處理僧侶不便處理事務的居士）自行處理，自己拿取不應該吃，不挑選就分發有問題的食物，結界（Sima-bandha，劃定寺院或僧團的界限）證明耕種的人。 正如世尊所說：『庵沒羅果應該分給僧眾。』不知道...
【English Translation】 English version: The Bhiksu Sangha (community of Buddhist monks), after eating, did not take care of the garden, leading to its devastation, yet the holy ones never repaired it.' At that time, the Bhiksus reported this matter to the Buddha, who said, 'The foundation of the monastery should not be abandoned; the community should appoint a garden keeper to repair it.' At that time, the garden keeper set up fences, counted the fruit trees, and distributed them to everyone. Some chewed toothpicks under the trees, sometimes rinsed their mouths, or washed their hands and faces, washed their feet and clothes. At this time, after the trees in the forest were watered, the branches and leaves flourished, and the fruits were abundant. Many visiting Bhiksus told the original Bhiksus, 'You should share some of the newly ripened delicious fruits with us.' The original Bhiksus replied, 'We have already distributed them; how can you eat them?' The visiting Bhiksus said, 'These are the shares of the Upadhyaya (preceptor), these are the shares of the Acarya (teacher), these are the shares of the co-Acarya, these are the shares of the co-Upadhyaya.' At that time, the Bhiksus reported this matter to the Buddha, who said, 'There are four things that should not be divided. What are the four? First, the Sanghika property (belonging to the Sangha from all directions), second, the Stupa (Buddhist monument) property, third, the medicine for the community, and fourth, the assets of the monastery. If anyone violates this, they will commit a Dukkata (minor offense). These fruits should be distributed to the Sangha.' At that time, thieves came to steal the fruit, and the World Honored One warned, 'The community should appoint a garden keeper.' The appointed person, because of focusing on guarding, had no food for himself. The Buddha said, 'Another person should be appointed to eat early and replace him so that he can eat.' As the World Honored One said, 'The Amra (mango) fruit should be distributed to the Sangha.' At that time, the garden keeper distributed them equally, but there were worms in the fruit. The Buddha said, 'You should observe carefully, pick out the ones with worms, purify them first, and then distribute them.' When the Bhiksus were purifying the fruit, they made loud noises, and saliva splashed on the fruit, soiling it. The Buddha said, 'There should be no noise or confusion; you should maintain holy silence to observe. If there is noise, you will commit a Dukkata.' The tenth summary verse says: Without a Kappiya-karaka (lay attendant who handles things monks cannot), taking it yourself is not allowed to eat, distributing problematic food without selecting, the Sima-bandha (boundary demarcation) proves the cultivator. As the World Honored One said, 'The Amra fruit should be distributed to the Sangha.' Not knowing...
誰應合行？佛言：「令凈人行。若無凈人，應使求寂。求寂無者，先作凈已苾芻受取，應可自行。」如世尊說：「差守園人令其守護。」凈人求寂才去之後，眾鳥咸來啄損其果，佛言：「應以樹葉蓋覆。凈人求寂事畢還來，宜應指示。」時六眾苾芻次差守園，簡取美好庵沒羅果，持至住處受已而食。時諸苾芻互相謂曰：「美好之果久不見行。」報曰：「無可將來。咸被六眾簡取，好者持至住處，令他授與皆自啖食。」時諸苾芻以緣白佛，佛言：「不應自取而食，若有食者得惡作罪。」時六眾苾芻自選好者令授而食，與此與彼遂便鬧亂，佛言：「不應自選而食。若有食者得惡作罪。無犯者，若火力微應取熟者，火力強盛應可食生。」
緣處同前。時諸苾芻人間遊行，遇至一村于中有寺，既入寺已，不見一人。舊住苾芻，先向晝日遊處，寺內皆空。時客苾芻自相謂曰：「此之空寺既無苾芻，我等豈于無界之處而為居住？當共結界。」先結小界。時舊苾芻遂即來至，客便告曰：「善來！善來具壽！仁可來此我為解勞。」主人報曰：「具壽！何為卻與我等解勞？我是主人，暫向晝日閑靜之處。」客便告曰：「我欲結界，已於此處先結小界。」主人報曰：「我於此處先已結界。」彼此懷疑，為取先界？為取后耶？以緣白佛
【現代漢語翻譯】 現代漢語譯本 誰應該執行這項工作？佛說：『應該讓凈人（Upasaka，負責寺院雜務的在家居士）來做。如果沒有凈人，就應該讓求寂（Sramanera，沙彌）來做。如果沒有沙彌，應該先讓他成為凈人，然後由比丘（Bhiksu，出家僧侶）接受他，讓他自己去做。』正如世尊所說：『委派守園人來守護園子。』凈人和沙彌剛離開后，眾鳥都來啄食果實，佛說：『應該用樹葉蓋住。凈人和沙彌事情辦完回來后，應該告訴他們。』當時六眾比丘輪流守護園子，挑選美好的庵沒羅果（Amra，芒果），帶回住處接受后食用。當時眾比丘互相說道：『美好的果實很久沒有流通了。』回答說：『沒有可以拿來的了。都被六眾挑選走了，好的都帶回住處，讓他們授與，然後自己吃掉。』當時眾比丘將此事稟告佛陀，佛說：『不應該自己拿來吃，如果有人吃了，就犯惡作罪（Dukkata，輕罪）。』當時六眾比丘自己挑選好的，讓人授與然後吃，給這個給那個，於是就喧鬧起來，佛說：『不應該自己挑選來吃。如果有人吃了，就犯惡作罪。』沒有犯戒的情況是，如果火力微弱，應該摘取成熟的果實，火力強盛，就可以吃生的。
事情發生的地點和之前一樣。當時眾比丘在人間游化，來到一個村莊，村莊里有一座寺廟，進入寺廟后，沒有看到一個人。原先住在這裡的比丘，先去白天遊玩的地方了，寺廟裡空無一人。當時客居的比丘互相說道：『這座空寺既然沒有比丘，我們怎麼能在沒有結界的地方居住呢？應該一起結界。』先結了小界。當時原先住在這裡的比丘就來了，客居的比丘便告訴他們說：『歡迎！歡迎具壽（Ayusmat，對年長僧侶的尊稱）！您可以來這裡，我為您解除疲勞。』主人回答說：『具壽！為什麼要為我們解除疲勞？我是主人，只是去白天安靜的地方休息一下。』客居的比丘便告訴他們說：『我想要結界，已經在這裡先結了小界。』主人回答說：『我在這裡已經先結界了。』彼此懷疑，是取先結的界？還是取后結的界？於是將此事稟告佛陀。
【English Translation】 English version Who should perform this task? The Buddha said: 'A lay attendant (Upasaka, a lay devotee responsible for various tasks in the monastery) should do it. If there is no lay attendant, a novice (Sramanera, a young monk) should do it. If there is no novice, he should first be made a lay attendant, and then the Bhikshus (ordained monks) should accept him, and he should do it himself.' As the World Honored One said: 'Appoint a gardener to guard the garden.' Soon after the lay attendant and novice left, the birds came to peck at the fruits, and the Buddha said: 'They should be covered with leaves. When the lay attendant and novice return after finishing their work, they should be told.' At that time, the six groups of Bhikshus took turns guarding the garden, selecting the beautiful Amra fruits (Amra, mango), taking them back to their residences, receiving them, and eating them. At that time, the Bhikshus said to each other: 'The beautiful fruits have not been distributed for a long time.' They replied: 'There is nothing to bring. They have all been selected by the six groups, and the good ones have been taken back to their residences, where they have them given to them and then eat them themselves.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'They should not take them and eat them themselves. If anyone eats them, they commit a Dukkata offense (Dukkata, a minor offense).' At that time, the six groups of Bhikshus selected the good ones themselves, had them given to them, and then ate them, giving to this one and that one, and then it became noisy. The Buddha said: 'They should not select them and eat them themselves. If anyone eats them, they commit a Dukkata offense.' There is no offense if the fire is weak, they should pick the ripe fruits, and if the fire is strong, they can eat them raw.
The location of the event is the same as before. At that time, the Bhikshus were traveling in the human realm and came to a village. There was a monastery in the village. After entering the monastery, they did not see anyone. The Bhikshus who originally lived here had gone to a place to wander during the day, and the monastery was empty. At that time, the visiting Bhikshus said to each other: 'Since this empty monastery has no Bhikshus, how can we live in a place without a boundary? We should establish a boundary together.' They first established a small boundary. At that time, the Bhikshus who originally lived here came, and the visiting Bhikshus told them: 'Welcome! Welcome, Ayusmat (Ayusmat, an honorific title for senior monks)! You can come here, and I will relieve your fatigue.' The host replied: 'Ayusmat! Why do you want to relieve our fatigue? I am the host, just going to a quiet place during the day to rest.' The visiting Bhikshus told them: 'I want to establish a boundary, and I have already established a small boundary here first.' The host replied: 'I have already established a boundary here first.' They doubted each other, which boundary should be taken, the one established first or the one established later? So they reported this matter to the Buddha.
，佛言：「應取先界，后結不成。凡客苾芻至他住處，應可住經七八日已，無人來者，應共結界。若異此者得惡作罪。」
緣處同前。有一苾芻住阿蘭若處，有二耕人共為斗諍，遂以身手互相捶打。時此二人便以苾芻為證見者。時彼二人相牽俱至王所，各申道理，言有證人。令喚苾芻。苾芻既至，王自問曰：「此事如何？」苾芻白言：「大王！若能自立要契如轉輪王者，我能白王。」王然其契。苾芻答曰：「此二斗人，更互相瞋，俱行拳棒。」王既聞已二皆與罪，苾芻告曰：「大王！何故行罰？曏者立要如轉輪王行化於世。」王曰：「輪王如何行化？」答曰：「夫輪王者，止其無益，令行有益。」王曰：「若如是者，二俱有犯，各與輕罰，兩皆釋放。」是時二人各生嫌恨。時諸苾芻以緣白佛，佛言：「有鬥打者，苾芻不應在傍看住。若見諍者急舍而去，如不去者得惡作罪。」
尼陀那別門第五總攝頌曰：
菩薩像供養， 吉祥大眾食； 大會草稕居， 集僧鳴大鼓。
第一子攝頌曰：
聽為菩薩像， 復許五種旗； 為座置尊儀， 鐵竿隨意所。
緣處同前。若佛世尊自居眾首為上座者，便有威肅眾皆嚴整，世尊不在即無上事。是時給孤獨長者來至佛所，禮雙足已退坐
【現代漢語翻譯】 現代漢語譯本：佛說：『應該先確定邊界，之後再進行的結界才有效。凡是客居的比丘來到其他寺院，應該允許居住七八天，如果沒有人來認領，就應該一起結界。如果違反這些規定，就會犯惡作罪。』
事情的起因和地點與之前相同。有一位比丘住在阿蘭若（Aranya，寂靜處）的地方，有兩個農夫因為爭鬥而互相用拳腳毆打。當時，這兩個人便以這位比丘為證人。之後，這兩人互相拉扯著一起到國王那裡，各自陳述理由，說有證人。國王命令召見比丘。比丘來到后，國王親自問道：『這件事是怎麼回事？』比丘回答說：『大王！如果能像轉輪王那樣立下契約，我就能向大王稟告。』國王同意了他的要求。比丘回答說：『這兩個爭鬥的人，互相嗔恨，互相用拳腳毆打。』國王聽后，判處兩人都有罪。比丘勸告說：『大王！為什麼要進行懲罰？之前我們立下的契約是像轉輪王教化世人一樣。』國王問：『轉輪王是如何教化的？』比丘回答說：『轉輪王會阻止無益的事情，讓人們做有益的事情。』國王說：『如果這樣的話，兩人都有過錯，各自給予輕微的懲罰，然後都釋放了。』當時，這兩人各自心懷怨恨。當時，各位比丘將此事稟告佛陀，佛說：『有鬥毆發生時，比丘不應該在旁邊觀看。如果看到爭鬥，要趕緊離開，如果不離開，就會犯惡作罪。』
《尼陀那別門第五》總攝頌說：
菩薩像供養，吉祥大眾食；大會草稕居，集僧鳴大鼓。
第一子攝頌說：
聽為菩薩像，復許五種旗；為座置尊儀，鐵竿隨意所。
事情的起因和地點與之前相同。如果佛世尊親自作為大眾的首領和上座，就會有威嚴，大眾都會嚴整，如果世尊不在，就沒有什麼可以遵循的了。當時，給孤獨長者（Anathapindika，意為『照顧孤獨者』）來到佛陀那裡，禮拜雙足後退坐到一邊。
【English Translation】 English version: The Buddha said, 'One should first establish the boundary; subsequent boundary-setting is invalid. When a guest Bhikshu (monk) arrives at another monastery, he should be allowed to stay for seven or eight days. If no one comes to claim him, they should establish the boundary together. Violating these rules incurs a Dukkritta (offense of wrong-doing).'
The circumstances and location are the same as before. A certain Bhikshu was residing in an Aranya (secluded place). Two farmers were engaged in a dispute, striking each other with fists and hands. These two men then took the Bhikshu as their witness. Afterward, the two men dragged each other to the king, each stating their case and claiming to have a witness. The king ordered the Bhikshu to be summoned. When the Bhikshu arrived, the king personally asked, 'What is the matter?' The Bhikshu replied, 'Great King! If you can establish a covenant like a Chakravartin (wheel-turning king), I can report to the king.' The king agreed to his request. The Bhikshu replied, 'These two fighting men, harboring mutual hatred, struck each other with fists and sticks.' Upon hearing this, the king sentenced both to punishment. The Bhikshu advised, 'Great King! Why are you inflicting punishment? The covenant we established earlier was like a Chakravartin teaching the world.' The king asked, 'How does a Chakravartin teach?' The Bhikshu replied, 'A Chakravartin stops what is unbeneficial and encourages what is beneficial.' The king said, 'If that is so, both are at fault. Give each a light punishment and then release them both.' At that time, the two men each harbored resentment. Then, the Bhikshus reported this matter to the Buddha, who said, 'When there is fighting, a Bhikshu should not stand by and watch. If one sees a dispute, one should quickly leave. If one does not leave, one incurs a Dukkritta (offense of wrong-doing).'
The summary verse of Nidana-bheda-dvara-fifth states:
'Offering to the Bodhisattva (enlightenment being) image, auspicious meal for the assembly; large gathering dwelling in grass huts, assembling the Sangha (monastic community) and sounding the great drum.'
The summary verse of the first section states:
'Hearing for the Bodhisattva image, also allowing five kinds of flags; placing honored objects for the seat, iron poles wherever desired.'
The circumstances and location are the same as before. If the Buddha Bhagavan (World Honored One) personally resides as the leader of the assembly and the senior monk, there will be awe and respect, and the assembly will be orderly. If the World Honored One is not present, there is nothing to follow. At that time, Anathapindika (he who gives alms to the unprotected) came to the Buddha, prostrated at his feet, and sat to one side.
一面，而白佛言：「我今欲作贍部影像，唯愿聽許。」佛言：「應作。」欲安幡蓋，佛言：「隨意。」時彼長者不知欲造何幡？佛言：「有五種旗旛：謂師子幡、莫羯羅幡、龍幡、揭路荼幡、牛王幡。」長者復請為贍部影像作座，佛言：「可作。」又作鐵竿而懸旗旛，佛言：「應作。」
第二子攝頌曰：
供養菩薩像， 並作諸瓔珞， 涂香及車輿， 作傘蓋旗旛。
緣處同前。給孤獨長者白佛言：「豈非佛為菩薩時廣作供養？」佛言：「如是。」「我今欲為贍部影像隨意供養。」佛言：「應作。」「世尊為菩薩時著諸瓔珞？」佛言：「如是。」「我今欲為贍部影像作諸瓔珞。」佛言：「隨意，唯除腳玔耳珰，余皆任作。」「我今欲作磨香涂香拭佛手足。」佛言：「應作。」「佛為菩薩時乘輿出入或乘御車，我今欲作輦輿。」佛言：「應作。」復言：「為菩薩時常持傘蓋隨從幡旗，我今欲為影像作其傘蓋並造諸幡。」佛言：「應作。」「菩薩在家常著花鬘瓔珞以為嚴飾，我今亦作用莊嚴像。」佛言：「如是種種莊飾之具，我皆聽作。」
第三子攝頌曰：
吉祥並供養， 花鬘及香合， 諸人大集時， 晝開門夜閉。
爾時給孤獨長者請世尊曰：「佛為菩薩時，一切大眾
【現代漢語翻譯】 現代漢語譯本： 一面，長者稟告佛陀說：『我現在想製作贍部（Jambudvipa，閻浮提，指我們所居住的這個世界）的佛像，希望您能允許。』佛陀說：『可以製作。』長者又想安設幡蓋，佛陀說：『隨你的意願。』當時那位長者不知道該製作什麼樣的幡，佛陀說：『有五種旗旛：即獅子幡、摩羯羅幡（Makara，一種海獸） 、龍幡、揭路荼幡（Garuda，金翅鳥） 、牛王幡。』長者又請求為贍部佛像製作底座，佛陀說：『可以製作。』又製作鐵桿來懸掛旗旛，佛陀說：『應該製作。』 第二子的偈頌說： 供養菩薩像，並製作各種瓔珞，涂香以及車輿，製作傘蓋旗旛。 緣起和之前一樣。給孤獨長者（Anathapindika，又稱給孤長者，意為『無依者之施』）稟告佛陀說：『難道佛陀您作為菩薩時沒有廣泛地進行供養嗎？』佛陀說：『是的。』『我現在想為贍部佛像隨意地進行供養。』佛陀說：『應該製作。』『世尊您作為菩薩時佩戴各種瓔珞嗎？』佛陀說：『是的。』『我現在想為贍部佛像製作各種瓔珞。』佛陀說：『隨你的意願，只有腳鐲和耳環除外，其餘都可以製作。』『我現在想製作磨香、涂香來擦拭佛的手足。』佛陀說：『應該製作。』『佛陀您作為菩薩時乘坐車輿出入，或者乘坐御車，我現在想製作輦輿。』佛陀說：『應該製作。』又說：『作為菩薩時，您經常拿著傘蓋，隨從著幡旗，我現在想為佛像製作傘蓋，並製作各種幡。』佛陀說：『應該製作。』『菩薩在家時經常佩戴花鬘瓔珞作為裝飾，我現在也用這些來莊嚴佛像。』佛陀說：『是的，這些種種裝飾之物，我都允許製作。』 第三子的偈頌說： 吉祥和供養，花鬘以及香盒，眾人們聚集時，白天開門夜晚關閉。 當時給孤獨長者請問世尊說：『佛陀您作為菩薩時，一切大眾
【English Translation】 English version: On one occasion, the elder said to the Buddha, 'I now wish to create an image of Jambudvipa (Jambudvipa, referring to the world we live in), and I hope you will permit it.' The Buddha said, 'You may create it.' The elder then wanted to set up banners and canopies, and the Buddha said, 'As you wish.' At that time, the elder did not know what kind of banners to make. The Buddha said, 'There are five kinds of banners: the lion banner, the Makara (a sea creature) banner, the dragon banner, the Garuda (a mythical bird) banner, and the bull king banner.' The elder then requested to make a seat for the Jambudvipa image, and the Buddha said, 'You may make it.' He also made iron poles to hang the banners, and the Buddha said, 'You should make it.' The second son's verse says: 'Offerings to the Bodhisattva image, and make various ornaments, apply fragrant paste and chariots, make umbrellas and banners.' The circumstances are the same as before. Anathapindika (Anathapindika, meaning 'giver to the helpless') said to the Buddha, 'Was it not the case that when the Buddha was a Bodhisattva, he made extensive offerings?' The Buddha said, 'It was so.' 'I now wish to make offerings to the Jambudvipa image as I please.' The Buddha said, 'You should make it.' 'Did the World-Honored One wear various ornaments when he was a Bodhisattva?' The Buddha said, 'It was so.' 'I now wish to make various ornaments for the Jambudvipa image.' The Buddha said, 'As you wish, except for anklets and earrings, you may make the rest.' 'I now wish to make ground incense and fragrant paste to wipe the Buddha's hands and feet.' The Buddha said, 'You should make it.' 'When the Buddha was a Bodhisattva, he rode in carriages or chariots, and I now wish to make a palanquin.' The Buddha said, 'You should make it.' He also said, 'When you were a Bodhisattva, you often held umbrellas and followed banners, and I now wish to make umbrellas for the image and make various banners.' The Buddha said, 'You should make it.' 'When the Bodhisattva was at home, he often wore flower garlands and ornaments as decorations, and I now also use these to adorn the image.' The Buddha said, 'Yes, all these kinds of decorations, I allow you to make.' The third son's verse says: 'Auspiciousness and offerings, flower garlands and incense boxes, when people gather, open the doors during the day and close them at night.' At that time, Anathapindika asked the World-Honored One, 'When the Buddha was a Bodhisattva, all the assembly
以吉祥事恭敬供養。佛若聽者，我于贍部像前，為吉祥事並設供養。」佛言：「隨意應作。」「我今復欲作頂上鬘及諸香合供贍部像。」佛言：「應作。」長者言：「我因贍部像莊嚴寺宇。」時諸苾芻彩畫其寺，以諸香泥花鬘燒香末香，奏諸鼓樂廣設供養。時眾人等見此希奇生未曾有，共相謂曰：「此之住處極妙莊嚴。」時諸苾芻見人鬧亂晝日閉門，俗人見已便起譏嫌云：「障生善。」以緣白佛，佛言：「若有鼓樂為供養時，晝日開門至夜宜閉。」
第四子攝頌曰：
大眾集會食， 薜舍佉月生， 香臺五六年， 並應為大會。
爾時給孤獨長者設供養時，眾多苾芻等七眾俱集。長者見已生大歡喜，作如是念：「如世尊說：『苾芻！有五種時施。云何為五？一者于客來人及將行者而為給施。二者于病人及瞻病者而行給施。三者于饑儉年及在險路而行給施。四者若得新谷新果及新節歲，先於持戒有德為供給已后當自食。五者若遇風雨寒雪之時，應持餅粥麨及諸漿往施眾僧，勿令聖者冒涉艱辛，受我飲食安樂而住。』我今見此苾芻、苾芻尼、鄔波索迦、鄔波斯迦，遠來至此疲於道路。若佛聽者，我當爲此而設大會。」即往佛所禮雙足已，在一面坐白佛言：「世尊！如佛所說有五種時施，廣如上說。
【現代漢語翻譯】 現代漢語譯本：以吉祥的事情恭敬地供養。長者問佛：『佛如果允許，我將在贍部樹（Jambudvipa，指我們所居住的這個世界）像前，爲了吉祥的事情而設定供養。』佛說：『可以隨意去做。』長者又說：『我現在還想製作頂上的花鬘以及各種香盒，供養贍部樹像。』佛說：『應該做。』長者說：『我因為贍部樹像而莊嚴寺廟。』當時，各位比丘彩繪寺廟，用各種香泥、花鬘、燒香、末香，演奏各種鼓樂，廣泛地設定供養。當時，眾人看到這種稀奇的事情，產生前所未有的感受，共同說道：『這個住處極其美妙莊嚴。』當時，各位比丘看到人多喧鬧，白天就關閉寺門。世俗之人看到后，便開始譏諷嫌棄，說：『障礙我們行善。』他們將此事稟告佛陀，佛陀說：『如果有鼓樂作為供養的時候，白天可以開門，到晚上應該關閉。』 第四子攝頌說： 大眾的食物，薜舍佉月（Visakha，人名）的出生，香臺五六年，都應該舉辦大會。 當時，給孤獨長者（Anathapindika，著名佛教護法居士）設定供養的時候，眾多的比丘等七眾都聚集在一起。長者看到后，心生極大的歡喜，這樣想道：『正如世尊所說：『比丘！有五種時節的佈施。哪五種呢？第一種是對於客人來訪以及即將遠行的人而給予佈施。第二種是對於病人和照顧病人的人而給予佈施。第三種是在饑荒之年以及在危險的道路上而給予佈施。第四種是如果得到新谷、新果以及新的節日，先要對持戒有德之人進行供養，之後才能自己食用。第五種是如果遇到風雨寒雪的時候，應該拿著餅、粥、炒麵以及各種飲料去佈施給眾僧，不要讓聖者們冒著艱難困苦，接受我的飲食而安樂地居住。』我現在看到這些比丘、比丘尼、鄔波索迦（Upasaka，男居士）、鄔波斯迦（Upasika，女居士），從遠方來到這裡，因為道路而疲憊。如果佛允許，我應當為此而設定大會。』於是前往佛所，禮拜佛的雙足后，在一旁坐下，對佛說：『世尊！正如佛所說有五種時節的佈施，內容如上面所說。』
【English Translation】 English version: With auspicious matters, respectfully make offerings. The elder asked the Buddha, 'If the Buddha permits, I will set up offerings before the Jambudvipa (referring to the world we live in) image for auspicious matters.' The Buddha said, 'You may do as you wish.' The elder then said, 'I now also wish to make top garlands and various incense boxes to offer to the Jambudvipa image.' The Buddha said, 'You should do it.' The elder said, 'I am decorating the temple because of the Jambudvipa image.' At that time, the Bhikshus (monks) painted the temple, using various fragrant muds, flower garlands, burning incense, powdered incense, playing various drums and music, and widely setting up offerings. At that time, the people saw this rare event and had unprecedented feelings, saying together, 'This dwelling place is extremely wonderful and solemn.' At that time, the Bhikshus saw that there were many people and it was noisy, so they closed the temple doors during the day. When the laypeople saw this, they began to ridicule and dislike it, saying, 'Obstructing us from doing good.' They reported this matter to the Buddha, and the Buddha said, 'If there is drum music as an offering, the doors may be opened during the day, and should be closed at night.' The fourth son's summary verse says: The food of the multitude, the birth of Visakha (a person's name), the incense platform for five or six years, all should hold a great assembly. At that time, when the elder Anathapindika (a famous Buddhist protector) set up offerings, many Bhikshus and the seven assemblies gathered together. When the elder saw this, he felt great joy and thought, 'Just as the World Honored One said: 'Bhikshus! There are five times for giving. What are the five? The first is to give to guests who come and those who are about to travel far. The second is to give to the sick and those who care for the sick. The third is to give in famine years and on dangerous roads. The fourth is that if you get new grains, new fruits, and new festivals, you must first make offerings to those who uphold the precepts and have virtue, and then you can eat them yourself. The fifth is that if you encounter wind, rain, cold, and snow, you should take cakes, porridge, fried noodles, and various drinks to give to the Sangha (monastic community), so that the saints do not have to endure hardships, and they can receive my food and live in peace.' I now see these Bhikshus, Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) who have come here from afar and are tired from the road. If the Buddha permits, I should set up a great assembly for this.' So he went to the Buddha, bowed at the Buddha's feet, sat on one side, and said to the Buddha, 'World Honored One! Just as the Buddha said, there are five times for giving, as described above.'
由觀菩薩大會供養四方人眾悉皆雲集行路辛苦，若佛聽者我當設供。」佛言：「隨意應作。」長者遂設無遮大會。
爾時長者白佛言：「我今更設大會。」佛言：「應作。」長者白佛：「菩薩生時是何月日？」佛告長者：「薜舍佉月日月圓時是我生日。」「我今欲作生日大會。」佛言：「應作。」「我今欲為贍部影像而作香臺。」佛言：「應作。」「世尊為菩薩時經于幾歲而除頂髻？」佛言：「五歲。」「我今欲作五歲大會。」佛言：「應作。」「世尊菩薩于幾歲時重立頂髻？」佛言：「六歲。」余如前說。「世尊我欲為作贍部影像作佛陀大會。」佛言：「應作。」
第五子攝頌曰：
大會為草稕， 不應雜亂坐， 應打揵稚鼓， 告時令普知。
給孤獨長者設大會時，六大都城並皆雲集。時諸苾芻亦復來至，由斯席薦並皆闕少，佛言：「長者！應結草稕隨時坐食。」苾芻食已不收而去，以緣白佛，佛言：「苾芻食了應收草稕舉置一邊，方隨意去，若作佛陀會已應須棄之。」時諸苾芻不依大小，越其次第相雜而坐，令行食者久延時節，或時食竟更有人來失其時候，佛言：「應告時至。」雖告時至，眾鬧不聞，世尊告曰：「應打揵稚。」猶尚不聞，佛言：「應可吹螺並復擊鼓。」然未普聞
【現代漢語翻譯】 現代漢語譯本 觀自在菩薩（Avalokiteśvara，即觀音菩薩）舉行大法會，供養四方民眾，大家都聚集而來，路途辛苦。如果佛允許，我將設供。」佛說：「可以隨意去做。」於是長者便舉辦了無遮大會（不分貴賤、不分僧俗，一律平等供養的大會）。
當時，長者稟告佛說：「我現在想再舉辦一次大法會。」佛說：「可以去做。」長者問佛：「菩薩出生時是哪個月哪一天？」佛告訴長者：「在吠舍佉月（Vaiśākha，印度歷的第二個月，通常對應公曆的四月或五月）月圓的時候是我的生日。」「我現在想舉辦生日大會。」佛說：「可以去做。」「我現在想為贍部洲（Jambudvīpa，指我們所居住的這個世界）的佛像製作香臺。」佛說：「可以去做。」「世尊作為菩薩時，經過多少歲剃除了頂髻（頭髮）？」佛說：「五歲。」「我現在想舉辦五歲大會。」佛說：「可以去做。」「世尊菩薩在幾歲時重新立起頂髻？」佛說：「六歲。」其餘的像前面所說的那樣。「世尊，我想為贍部洲的佛像舉辦佛陀大會。」佛說：「可以去做。」
第五子的攝頌說：
大法會使用草墊，不應該雜亂地坐，應該敲打犍稚（ghanta，一種打擊樂器）鼓，告知時間，讓大家都知道。
給孤獨長者（Anāthapindika，一位著名的佛教護法）舉辦大法會時，六大都城的人都聚集而來。當時，各位比丘（bhiksu，佛教出家男眾）也來了，因此坐席不夠。佛說：「長者！應該用草結成草墊，隨時坐下吃飯。」比丘們吃完飯不收拾就走了，因此稟告佛。佛說：「比丘們吃完飯應該收拾草墊，放到一邊，才可以隨意離開。如果舉辦佛陀大會，就應該丟棄草墊。」當時，各位比丘不按照大小，越過次序雜亂地坐在一起，使得行食的人拖延時間，有時飯食結束了，還有人來，錯過了時間。佛說：「應該告知時間到了。」雖然告知時間到了，眾人喧鬧聽不見。世尊說：「應該敲打犍稚。」仍然聽不見。佛說：「應該吹響海螺，並且敲鼓。」仍然不能普遍聽到。
【English Translation】 English version Avalokiteśvara (the Bodhisattva of Compassion) held a great assembly, offering to people from all directions. Everyone gathered, having traveled with hardship. 'If the Buddha permits, I will make offerings.' The Buddha said, 'You may do as you wish.' Thereupon, the elder held an uninhibited assembly (an assembly where offerings are made equally to all, regardless of status or whether they are monastic or lay).
At that time, the elder reported to the Buddha, 'I now wish to hold another great assembly.' The Buddha said, 'You may do so.' The elder asked the Buddha, 'On what month and day was the Bodhisattva born?' The Buddha told the elder, 'The full moon of the month of Vaiśākha (the second month in the Indian calendar, usually corresponding to April or May in the Gregorian calendar) is my birthday.' 'I now wish to hold a birthday assembly.' The Buddha said, 'You may do so.' 'I now wish to make a fragrant platform for the image of Jambudvīpa (referring to the world we live in).' The Buddha said, 'You may do so.' 'When the World-Honored One was a Bodhisattva, after how many years did he remove his topknot (hair)?' The Buddha said, 'Five years.' 'I now wish to hold a five-year assembly.' The Buddha said, 'You may do so.' 'At what age did the World-Honored Bodhisattva re-establish his topknot?' The Buddha said, 'Six years.' The rest is as previously stated. 'World-Honored One, I wish to hold a Buddha assembly for the image of Jambudvīpa.' The Buddha said, 'You may do so.'
The fifth son's summary verse says:
For great assemblies, use grass mats; one should not sit in a disorderly manner. One should strike the ghanta (a type of percussion instrument) drum to announce the time, so that everyone knows.
When Anāthapindika (a famous Buddhist benefactor) held a great assembly, people from the six great cities gathered. At that time, the bhiksus (Buddhist monks) also came, so there were not enough seats. The Buddha said, 'Elder! You should make grass mats to sit and eat at any time.' The bhiksus ate and left without cleaning up, so it was reported to the Buddha. The Buddha said, 'The bhiksus should clean up the grass mats after eating, put them aside, and then leave as they wish. If a Buddha assembly is held, the grass mats should be discarded.' At that time, the bhiksus did not follow seniority, but crossed the order and sat together in a disorderly manner, causing the servers to delay the time. Sometimes the meal was over, and there were still people coming, missing the time. The Buddha said, 'The time should be announced.' Although the time was announced, the crowd was noisy and could not hear. The World-Honored One said, 'The ghanta should be struck.' Still, they could not hear. The Buddha said, 'The conch shell should be blown and the drum should be beaten.' Still, it could not be heard universally.
，佛言：「打大鐘鼓。」佛令打鼓，打三下已即便長打，諸有病者及授事人致有闕乏，佛言：「應待病人請得食已，並授事人食竟然後長打，若不爾者得越法罪。」
第六子攝頌曰：
集僧鳴大鼓， 供了去幢幡； 若多獲珍寶， 隨應悉分與。
如世尊說：「應打揵稚及吹雙螺者。」雖如是作猶不普聞，佛言：「應打大鼓令響普聞，為大會時遠近咸集。」設會雖竟人猶不散，世尊告曰：「應除供養所設幢幡，時眾見已自然散去。」作此會時苾芻僧眾多獲珍財，不知云何？佛言：「據合得者，先從上座乃至行末，隨其大小準法平分。」時諸苾芻猶自紛擾，佛言：「眾若多者，應可千人與其一分各自分之，或復百人、或二十人乃至十人而為一分，令自分取。」鄔波離白佛言：「十人分中若一身死，亡人之分誰合得耶？」佛言：「若十人內已分衣竟，亡人之分應入僧伽。如其未分，九人合得，多亦準斯。」
尼陀那了。
根本說一切有部尼陀那捲第五 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第六
大唐三藏法師義凈奉 制譯
大門總攝頌曰：
最初為懺謝， 第二定屬物， 第三資具衣，
【現代漢語翻譯】 現代漢語譯本：佛說：『敲打大鐘和大鼓。』佛陀命令敲鼓，敲了三下之後就開始長時間地敲打。有些生病的人以及負責事務的人因此有所耽誤或缺乏。佛說：『應該等待病人請求得到食物之後，並且等負責事務的人吃完飯後，然後才開始長時間地敲打。如果不這樣做，就犯了越法的罪過。』
第六個子題的總結偈說：
聚集僧眾鳴大鼓，供養完畢撤幢幡；如果獲得很多珍寶，應該按照規定全部公平地分給大眾。
如世尊所說：『應該敲打揵稚（ghanta，一種打擊樂器）以及吹奏雙螺。』即使這樣做了，仍然不能普遍地讓大家都聽到。佛說：『應該敲打大鼓，讓聲音普遍地傳開，爲了法會時讓遠近的人都聚集起來。』即使法會結束了，人們仍然不散去，世尊告訴說：『應該撤掉供養時所設定的幢幡，當時的人們看到后自然就會散去。』在做法會的時候，比丘僧眾獲得了許多珍貴的財物，不知道該怎麼辦？佛說：『根據應該得到的人，先從上座（長老）開始，直到最後一位，按照他們的大小，根據佛法公平地分配。』當時的比丘們仍然感到紛擾，佛說：『如果人數眾多，應該可以一千人為一份，讓他們各自去分，或者一百人、或者二十人，乃至十人為一份，讓他們自己去分取。』鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『十人分取財物時，如果其中一人去世，亡者應得的那一份應該歸誰所有呢？』佛說：『如果十個人已經分完了衣服，亡者應得的那一份應該歸入僧伽（sangha，僧團）。如果還沒有分，就由剩下的九個人共同獲得，人數更多的情況也按照這個原則處理。』
《尼陀那》結束。
《根本說一切有部尼陀那》第五卷 大正藏第24冊 No. 1452 《根本說一切有部尼陀那目得迦》
《根本說一切有部目得迦》第六卷
大唐三藏法師義凈（Yijing）奉旨翻譯
大門總攝頌說：
最初是爲了懺悔，第二是確定物品的歸屬，第三是關於資具和衣服。
【English Translation】 English version: The Buddha said, 'Strike the great bell and drum.' The Buddha ordered the drum to be struck. After striking it three times, they began to strike it for a long time. Some who were ill and those in charge of affairs were thus delayed or lacked something. The Buddha said, 'One should wait until the sick have requested and received food, and until those in charge of affairs have finished eating, and then begin to strike it for a long time. If this is not done, one commits the offense of transgressing the law.'
The summary verse of the sixth section says:
Gather the Sangha (community) and sound the great drum, after the offerings, remove the banners; if much treasure is obtained, it should all be fairly distributed according to the rules.
As the World Honored One said, 'One should strike the ghanta (a percussion instrument) and blow the double conch shells.' Even if this is done, it is still not universally heard. The Buddha said, 'One should strike the great drum so that the sound is universally heard, so that people from far and near gather for the great assembly.' Even though the assembly has ended, people still do not disperse. The World Honored One said, 'One should remove the banners set up for offerings, and when the people see this, they will naturally disperse.' When this assembly was held, the Bhikshu (monk) Sangha obtained many precious treasures, and they did not know what to do. The Buddha said, 'According to those who are entitled to receive, starting from the most senior (elder), down to the last, distribute fairly according to their rank and the Dharma (law).』 At that time, the Bhikshus still felt disturbed. The Buddha said, 'If there are many people, one should divide them into groups of one thousand, and let them divide it among themselves, or one hundred people, or twenty people, or even ten people as one group, and let them divide it among themselves.' Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the Buddha, 'If one of the ten people dies while dividing the property, to whom should the share of the deceased belong?' The Buddha said, 'If the ten people have already divided the robes, the share of the deceased should go to the Sangha (monastic community). If it has not been divided, the remaining nine people should receive it together, and the same principle applies to cases with more people.'
The Nidana (introduction) is complete.
The Fifth Volume of the Mulasarvastivada Vinaya Nidana Taisho Tripitaka Volume 24, No. 1452, Mulasarvastivada Vinaya Nidana Matrika
The Sixth Volume of the Mulasarvastivada Vinaya Matrika
Translated by the Tripitaka Master Yijing (a Tang Dynasty monk) under Imperial Decree
The General Summary Verse of the Great Chapter says:
The first is for repentance, the second is to determine the ownership of objects, the third is about requisites and clothing.
目得迦總頌。
別門初總攝頌曰：
懺謝草田中， 合免王影勝， 狗肉盞甘蔗， 糖酥根等聽。
第一子攝頌曰：
懺謝非近圓， 觀求寂相貌， 苾芻與尼法， 互秉法皆成。
爾時佛在室羅伐城。時諸苾芻分作兩朋抉擇義理，便生斗諍，其小苾芻訶責大者。時大苾芻退入房中情生忿恨：「如何卑小𪌒突於我？」既為瞋火所燒惱故，因茲命斷生毒蛇中。時小苾芻心生追悔：「我為不善，豈合瞋責上座苾芻，我今應往從乞懺摩。」作是念已，與諸苾芻俱往其處，見彼門閉，便以物開到苾芻所，欲申頂禮白言：「大德！愿見容恕。」遂見嚙毒大蛇含瞋而住。是時世尊，以大悲力來至其所告苾芻曰：「汝今應可禮彼雙足從乞懺摩。」白言：「世尊！云何令我禮此蛇足？」世尊告曰：「應作昔時苾芻身想而為禮敬。」時彼苾芻向蛇作禮。世尊告曰：「賢首！汝應容恕。」即為毒蛇說三句法，報言：「賢首！汝於我所已修凈行，應生天上，但由瞋火所燒害故，生毒蛇中。賢首應知！諸行皆無常，諸法悉無我，寂靜涅槃樂。汝宜於我起凈信心，由此功德舍傍生趣生善道中。」時彼毒蛇便作是念：「我今不應親於世尊聞三句法而更啖食養無益身。」諸傍生類飢火最強，以不食故便即命終
【現代漢語翻譯】 現代漢語譯本 目得迦總頌。
別門初總攝頌曰：
懺謝草田中， 合免王影勝， 狗肉盞甘蔗， 糖酥根等聽。
第一子攝頌曰：
懺謝非近圓， 觀求寂相貌， 苾芻（bhiksu，佛教出家男眾）與尼法， 互秉法皆成。
爾時佛在室羅伐城（Śrāvastī，古印度城市）。時諸苾芻（bhiksu，佛教出家男眾）分作兩朋抉擇義理，便生斗諍，其小苾芻（bhiksu，佛教出家男眾）訶責大者。時大苾芻（bhiksu，佛教出家男眾）退入房中情生忿恨：『如何卑小𪌒突於我？』既為瞋火所燒惱故，因茲命斷生毒蛇中。時小苾芻（bhiksu，佛教出家男眾）心生追悔：『我為不善，豈合瞋責上座苾芻（bhiksu，佛教出家男眾），我今應往從乞懺摩。』作是念已，與諸苾芻（bhiksu，佛教出家男眾）俱往其處，見彼門閉，便以物開到苾芻（bhiksu，佛教出家男眾）所，欲申頂禮白言：『大德！愿見容恕。』遂見嚙毒大蛇含瞋而住。是時世尊，以大悲力來至其所告苾芻（bhiksu，佛教出家男眾）曰：『汝今應可禮彼雙足從乞懺摩。』白言：『世尊！云何令我禮此蛇足？』世尊告曰：『應作昔時苾芻（bhiksu，佛教出家男眾）身想而為禮敬。』時彼苾芻（bhiksu，佛教出家男眾）向蛇作禮。世尊告曰：『賢首！汝應容恕。』即為毒蛇說三句法，報言：『賢首！汝於我所已修凈行，應生天上，但由瞋火所燒害故，生毒蛇中。賢首應知！諸行皆無常，諸法悉無我，寂靜涅槃樂。汝宜於我起凈信心，由此功德舍傍生趣生善道中。』時彼毒蛇便作是念：『我今不應親於世尊聞三句法而更啖食養無益身。』諸傍生類飢火最強，以不食故便即命終
【English Translation】 English version Mūdraka Summary Verse.
Initial Summary Verse of the Separate Section:
Repentance, thanks, grass field within, Combined, exempt, king's shadow excels, Dog meat cup, sugarcane, Sugar, ghee, root, etc., listen.
First Son's Summary Verse:
Repentance, thanks, non-near-perfect, Observe, seek, tranquil appearance, Bhikshu (bhiksu, Buddhist monk) and nun's Dharma, Mutually uphold, Dharma all accomplished.
At that time, the Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the bhikshus (bhiksu, Buddhist monks) divided into two groups to decide on the meaning of the principles, and disputes arose. The junior bhikshus (bhiksu, Buddhist monks) rebuked the senior ones. The senior bhikshu (bhiksu, Buddhist monk) retreated into his room, feeling resentful: 'How can this lowly one insult me?' Because he was burned and tormented by the fire of anger, he died and was reborn as a venomous snake. The junior bhikshu (bhiksu, Buddhist monk) felt remorse: 'I have done wrong; I should not have rebuked the senior bhikshu (bhiksu, Buddhist monk). I should now go and ask for forgiveness.' Having thought this, he went with the other bhikshus (bhiksu, Buddhist monks) to his place, saw that the door was closed, and opened it with something to reach the bhikshu (bhiksu, Buddhist monk), intending to prostrate and say: 'Venerable One! Please forgive me.' Then he saw a venomous snake with fangs bared, full of anger. At that time, the World-Honored One, with great compassion, came to his place and said to the bhikshu (bhiksu, Buddhist monk): 'You should now prostrate at his feet and ask for forgiveness.' He said: 'World-Honored One! How can I prostrate at the feet of this snake?' The World-Honored One said: 'You should imagine his former body as a bhikshu (bhiksu, Buddhist monk) and pay homage.' Then that bhikshu (bhiksu, Buddhist monk) prostrated to the snake. The World-Honored One said: 'Virtuous One! You should forgive.' Then he spoke three lines of Dharma to the venomous snake, saying: 'Virtuous One! You have cultivated pure conduct with me and should be reborn in the heavens, but because you were burned by the fire of anger, you were reborn as a venomous snake. Virtuous One, you should know! All actions are impermanent, all dharmas are without self, tranquil Nirvana is bliss. You should have pure faith in me, and by this merit, you will leave the animal realm and be reborn in a good path.' Then that venomous snake thought: 'I should not, having heard the three lines of Dharma from the World-Honored One, eat and nourish this useless body.' The hunger of all animals is the strongest, and because it did not eat, it died immediately.
。由於世尊心生凈信，於此命過得生天上。凡初生天若男若女，皆悉法爾起三種念：「我於何處死？今於何處生？由何業緣而得來此？」即自觀見，舍彼蛇身生此天上，由於佛所起凈信心。爾時天子便作是念：「今我不應不至佛所禮拜供養，應往佛所報恩奉事。」時彼天子即著上妙七寶瓔珞耳珰臂釧，而自莊嚴光明赫奕，以天妙花、嗢缽羅花、缽頭摩花、分陀利花，持是等花，過中夜已來至佛所，即以天花散佈佛前，禮雙足已在一面坐。由是天子威光力故，令逝多林光明普照。爾時世尊觀彼天子意樂隨眠根性差別，而為說法。時彼天子既聞法已即于座上獲預流果，既得果已白世尊曰：「我今所證，非父母等能作斯事，廣說如余。由依世尊慈善力故，從三惡道拔出於我置天人處，生死流轉得其邊際，血淚大海皆令枯竭，身骨大山今已超過，無始時來積聚二十有身見山，以智金剛杵而摧碎之，證預流果。世尊！我於今日歸依三寶，證知我是鄔波索迦。始從今日乃至盡形，於三寶所心極凈信。」時彼天子禮佛雙足，右繞三匝忽然不現，還本天宮。
時諸苾芻，于初后夜警覺勤修澄心靜慮，見逝多林光明赫奕，咸作是念：「為是梵釋諸天及四天王，或是大力天子等詣世尊所而為禮覲？」作是念已行詣佛所，頂禮雙足即以
【現代漢語翻譯】 現代漢語譯本：由於世尊（Bhagavan，佛的尊稱）心中生起清凈的信心，因此在此世命終后得以轉生到天上。所有初生的天人，無論是男是女，自然而然地都會生起三種念頭：『我從哪裡死去？現在又在哪裡出生？是由於什麼樣的業緣才來到這裡？』他們會自己觀察到，捨棄了蛇身而轉生到這天上，這是由於對佛陀生起了清凈的信心。當時，那位天子（Devaputra，天界之子）便這樣想：『現在我不應該不去佛陀那裡禮拜供養，應該前往佛陀那裡報答恩情，侍奉佛陀。』於是，那位天子立刻穿戴上上等的七寶瓔珞、耳珰、臂釧，莊嚴自身，光明閃耀，拿著天上的美妙鮮花，如嗢缽羅花（Utpala，青蓮花）、缽頭摩花（Padma，紅蓮花）、分陀利花（Pundarika，白蓮花）等，過了半夜之後來到佛陀所在的地方，立刻將天花散佈在佛陀面前，禮拜佛陀的雙足后在一旁坐下。由於這位天子的威光力量，使得逝多林（Jetavana，祇樹給孤獨園）光明普照。當時，世尊觀察那位天子的意樂、隨眠、根性的差別，而為他說法。當時，那位天子聽聞佛法后，立刻在座位上獲得了預流果（Srotapanna，須陀洹果，小乘初果）。獲得果位后，他稟告世尊說：『我現在所證得的果位，不是父母等親人所能做到的。』（以下省略，內容如其他經典所說）。由於依靠世尊的慈悲力量，將我從三惡道（Three Lower Realms，地獄、餓鬼、畜生）中拔救出來，安置在天人的處所，使我生死的流轉得到了邊際，血淚的大海都乾涸了，身骨堆積成的大山現在也已經超越了，無始以來積聚的二十種有身見山，用智慧的金剛杵摧毀了，從而證得了預流果。世尊！我從今天起皈依三寶（Three Jewels，佛、法、僧），請世尊知曉我是鄔波索迦（Upasaka，優婆塞，男居士）。從今天開始直到生命終結，我對三寶的信心都將極其清凈。』當時，那位天子禮拜佛陀的雙足，右繞佛陀三圈后忽然消失不見，返回了自己的天宮。 當時，各位比丘（Bhikkhu，出家男眾）在初夜和后夜都保持警覺，勤奮修行，澄心靜慮，看到逝多林光明閃耀，都這樣想：『是梵天（Brahma，色界天主）、帝釋天（Sakra，忉利天主）等諸天，以及四大天王（Four Heavenly Kings，四大天王），或者是有大力天子等來到世尊這裡禮拜覲見嗎？』這樣想著，他們便前往佛陀所在的地方，頂禮佛陀的雙足，然後……
【English Translation】 English version: Because the Bhagavan (Blessed One, an epithet of the Buddha) generated pure faith in his heart, he was reborn in heaven after his life in this world ended. All newly born devas (gods), whether male or female, naturally arise with three thoughts: 'Where did I die? Where am I born now? What karmic cause brought me here?' They observe themselves, having abandoned the body of a snake and being reborn in this heaven, due to the pure faith generated towards the Buddha. At that time, the devaputra (son of the gods) thought: 'Now I should not fail to go to the Buddha to pay homage and make offerings; I should go to the Buddha to repay his kindness and serve him.' Then, that devaputra immediately adorned himself with the finest seven-jeweled necklaces, earrings, and armlets, radiating light, and holding heavenly exquisite flowers such as utpala (blue lotus), padma (red lotus), and pundarika (white lotus), he came to the Buddha's place after midnight, immediately scattering the heavenly flowers before the Buddha, prostrating at the Buddha's feet, and sitting to one side. Due to the power of that devaputra's majestic light, Jetavana (Jeta's Grove) was illuminated. At that time, the Bhagavan observed the differences in that devaputra's inclinations, latent tendencies, and faculties, and taught him the Dharma. Then, that devaputra, having heard the Dharma, immediately attained the fruit of srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) in his seat. Having attained the fruit, he reported to the Bhagavan, saying: 'What I have attained now is not something that parents or other relatives could do.' (The following is omitted, as the content is as described in other sutras). Because of relying on the Bhagavan's compassionate power, he rescued me from the three lower realms (hell, hungry ghosts, animals), placed me in the abode of gods and humans, brought the cycle of my birth and death to an end, dried up the great ocean of blood and tears, and now I have surpassed the great mountain of accumulated bones. The mountain of twenty kinds of personality belief accumulated from beginningless time has been shattered by the vajra (diamond thunderbolt) of wisdom, and thus I have attained the fruit of srotapanna. Bhagavan! From today onwards, I take refuge in the Three Jewels (Buddha, Dharma, Sangha), and may the Bhagavan know that I am an upasaka (male lay devotee). From today until the end of my life, my faith in the Three Jewels will be extremely pure.' Then, that devaputra bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and suddenly disappeared, returning to his heavenly palace. At that time, the bhikshus (ordained monks) remained vigilant during the early and late night, diligently practicing, clarifying their minds, and contemplating quietly. Seeing Jetavana shining brightly, they all thought: 'Is it Brahma (the creator god), Sakra (the lord of the gods), and other devas, as well as the Four Heavenly Kings (guardian deities of the four cardinal directions), or are powerful devaputras coming to the Bhagavan to pay homage and have an audience?' Thinking this, they went to the Buddha's place, prostrated at the Buddha's feet, and then...
上事具白世尊。世尊告曰：「非梵天主，乃至亦非大力天子來詣我所而為奉覲。汝等頗憶有大毒蛇我為彼說三句法不？」白佛言：「見。」世尊告曰：「彼既命終得生天上，來詣我所。我為說法，便得見諦還向天宮。以是因緣光明普照。」世尊告曰：「以不容忍有如是過，是故苾芻若有瞋諍，宜速懺謝共相容忍，勿令后時招斯過失。」時有苾芻新被訶責，即便就彼請其容恕，遂增瞋恚而報之曰：「看此與我極為嬈惱。」佛言：「不應新被瞋責便就懺摩，待彼停息可求容恕。」
於此城中有二苾芻，共論法義遂生瞋忿，少年苾芻訶責老者。時老苾芻入房而住，起極瞋恚因即命過，生毒蛇中。爾時世尊命具壽阿難陀曰：「汝可詣彼嚙毒蛇所，稱我言教，唱言：『無病！』報言：『賢首！汝已於我正法律中而為出家，於四沙門果隨一應證。汝由前生重瞋恚故生毒蛇中，故汝宜應容恕于彼。』」時具壽阿難陀承佛教已，詣毒蛇所報言：「賢首！佛于仁者問言無病。復作是語：『汝已於我正法律中而為出家，於四沙門果隨一應證。汝由前生重瞋恚故生毒蛇中，是故汝應容恕于彼。』」是時毒蛇在於房內，詬詬作聲不忍而住。世尊覆命具壽大目連：「汝可詣彼嚙毒蛇處傳我言告，廣說如前。」目連至已，時彼毒蛇于戶扇孔，
【現代漢語翻譯】 現代漢語譯本 以上事情都稟告了世尊。世尊說：『不是梵天主（Brahmā，創造之神），乃至也不是大力天子來我這裡朝拜。你們還記得有條大毒蛇，我為它說了三句法嗎？』比丘們回答佛說：『記得。』世尊說：『它死後升到天上，來到我這裡。我為它說法，它就證得了真諦，返回天宮。因為這個因緣，光明普照。』世尊告誡說：『因為不能容忍會有這樣的過失，所以比丘們如果有了爭吵，應該儘快懺悔謝罪，互相容忍，不要讓以後招致這樣的過失。』當時有個比丘剛被訓斥，就去向對方請求寬恕，結果反而增加了對方的嗔恚，對方回答說：『看這傢伙，對我極盡騷擾。』佛說：『不應該剛被嗔責就去請求懺悔，要等對方怒氣平息了，才可以請求寬恕。』
在這個城裡有兩個比丘，一起討論佛法義理，結果產生了嗔恨和忿怒，年輕的比丘呵斥年長的比丘。當時年長的比丘回到房間里住，生起了極大的嗔恚，因此就死了，轉生到毒蛇中。當時世尊命令具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：『你可以到那條咬人的毒蛇那裡去，傳達我的教言，說：『無病！』告訴它：『賢首（賢者），你已經在我的正法律中出家，對於四沙門果（四種修行證悟的果位）隨一都應該證得。你由於前生嚴重的嗔恚，所以轉生到毒蛇中，所以你應該寬恕他。』』當時具壽阿難陀接受了佛的教導后，到了毒蛇那裡，告訴它說：『賢首！佛向仁者問候無病。又這樣說：『你已經在我的正法律中出家，對於四沙門果隨一都應該證得。你由於前生嚴重的嗔恚，所以轉生到毒蛇中，所以你應該寬恕他。』』當時毒蛇在房間里，發出『詬詬』的聲音，不能忍受地待在那裡。世尊又命令具壽大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）：『你可以到那條咬人的毒蛇那裡去，傳達我的教言，詳細地像之前說的那樣說。』目犍連到了之後，當時那條毒蛇在門扇的孔里，
【English Translation】 English version The above matters were reported to the World-Honored One (Śākyamuni Buddha). The World-Honored One said: 'It was not Brahmā (the creator god), nor even a powerful Deva (god) who came to visit me. Do you remember that I spoke the three phrases of Dharma (teachings) to a large venomous snake?' The Bhikshus (monks) replied to the Buddha, 'We remember.' The World-Honored One said: 'After it died, it was reborn in the heavens and came to me. I spoke the Dharma for it, and it attained the truth and returned to the heavenly palace. Because of this cause and condition, the light shone everywhere.' The World-Honored One warned: 'Because not tolerating leads to such faults, therefore, if Bhikshus have disputes, they should quickly repent and apologize, and tolerate each other, lest they incur such faults later.' At that time, a Bhikshu who had just been reprimanded went to the other person to ask for forgiveness, but instead increased the other person's anger, who replied: 'Look at this fellow, he is extremely annoying to me.' The Buddha said: 'One should not ask for repentance immediately after being reprimanded; one should wait until the other person's anger has subsided before asking for forgiveness.'
In this city, there were two Bhikshus who discussed the meaning of the Dharma together, and as a result, they generated anger and resentment. The younger Bhikshu scolded the older one. At that time, the older Bhikshu went into his room and stayed there, and he arose with extreme anger, and as a result, he died and was reborn as a venomous snake. At that time, the World-Honored One ordered the Venerable Ānanda (one of the ten great disciples of the Buddha): 'You can go to the place where the biting venomous snake is, and convey my teachings, saying: 'Are you well?' Tell it: 'Virtuous One, you have already left home in my true Dharma and Vinaya (monastic discipline), and you should attain one of the four Śrāmaṇa fruits (the four stages of enlightenment). Because of the heavy anger in your previous life, you were reborn as a venomous snake, so you should forgive him.'' At that time, the Venerable Ānanda, having received the Buddha's teaching, went to the place where the venomous snake was and told it: 'Virtuous One! The Buddha asks if you are well. He also says: 'You have already left home in my true Dharma and Vinaya, and you should attain one of the four Śrāmaṇa fruits. Because of the heavy anger in your previous life, you were reborn as a venomous snake, so you should forgive him.'' At that time, the venomous snake was in the room, making 'gōu gōu' sounds, unable to bear staying there. The World-Honored One then ordered the Venerable Mahāmaudgalyāyana (one of the ten great disciples of the Buddha): 'You can go to the place where the biting venomous snake is and convey my teachings, speaking in detail as before.' When Mahāmaudgalyāyana arrived, the venomous snake was at the hole in the door panel,
暫出其頭復還卻入。世尊覆命具壽舍利子：「汝可詣彼嚙毒蛇處傳我言告，亦如前說。」舍利子至已，時彼毒蛇于戶扇間露出半身還縮房內。是時世尊自詣房中告其蛇曰：「賢首！汝已於我正法律中而為出家，於四沙門果隨一應證，未得其一。汝由前生瞋恚重故生嚙毒中，是故汝應容恕于彼。」蛇遂出房向世尊前蟠身而住。是時世尊告彼苾芻曰：「汝應求謝此嚙毒蛇。」白言：「世尊！我欲如何行懺謝法？」佛言：「應禮雙足。」白言：「世尊！豈非落在傍生趣中，我今云何禮敬其足？」世尊告曰：「汝心緣彼苾芻前身想在目前方禮其足。」時此苾芻作是想已便禮其足，蛇即以頭覆苾芻頂如懺謝法。世尊告曰：「汝諸苾芻！由瞋恚故生此過失，是故苾芻若相瞋恨，應速懺摩。」晡后相瞋，旦應求謝，彼懺摩時轉增瞋恚，佛言：「應先致問，后乞容恕。」彼仍不受，佛言：「應受。」至相近處不為禮敬，佛言：「至勢分處即應致禮，彼應答言：『無病。』若不爾者，二俱得罪。」
復有二苾芻，平章法義情生忿恨，是時少年訶責老者，其少苾芻自知非理，禮老者足求請懺摩。是老苾芻默然而住，少者唸曰：「此既極瞋不容忍我，待其瞋息后當就謝。」時老苾芻往舊房內懷瞋而住，時少年者至彼房中執足頂禮告言：
【現代漢語翻譯】 現代漢語譯本： 毒蛇先探出頭，然後又縮了回去。世尊再次命令具壽舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）：「你可以去那條咬人的毒蛇那裡，傳達我的話，就像之前說的那樣。」舍利子到達后，那條毒蛇在門縫間露出半個身子，又縮回了房間里。這時，世尊親自來到房間里，告訴那條蛇說：「賢首（賢者），你已經在我的正法律中出家，對於四沙門果（Sramana-phala，指出家修行的四個階段性成果，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）中的任何一個都應該證得，但你還沒有得到其中之一。你由於前世的嗔恚心太重，所以轉生為有毒的蛇，因此你應該寬恕他。」蛇於是走出房間，在世尊面前盤起身子。這時，世尊告訴那位比丘（bhiksu，出家修行的男性佛教徒）說：「你應該向這條咬人的毒蛇請求寬恕。」比丘問：「世尊！我應該如何進行懺謝呢？」佛說：「應該禮拜它的雙足。」比丘說：「世尊！它豈不是已經墮落在傍生趣（Tiryagyoni，六道輪迴中的畜生道）中了嗎？我現在怎麼能禮敬它的足呢？」世尊告訴他說：「你應該在心中觀想那位比丘的前身就在眼前，然後禮拜它的足。」這時，這位比丘這樣觀想后，便禮拜了蛇的足，蛇立即用頭覆蓋在比丘的頭頂上，就像是懺謝的儀式一樣。世尊告訴大家說：「你們各位比丘！由於嗔恚的緣故，才會產生這樣的過失，因此比丘如果互相嗔恨，應該儘快懺悔。如果在傍晚互相嗔恨，早上就應該請求寬恕，如果在懺悔的時候反而更加嗔恚。」佛說：「應該先問候，然後再請求寬恕。」如果對方仍然不接受，佛說：「應該接受（懺悔）。」如果到了近處還不禮敬，佛說：「到了應該行禮的地方就應該行禮，對方應該回答說：『無病（沒有嗔恨）。』如果不這樣，雙方都有罪過。」 又有兩位比丘，討論佛法義理時，心生忿恨。當時，年輕的比丘呵責年長的比丘。這位年輕的比丘自己知道理虧，便禮拜老比丘的足，請求懺悔。這位老比丘沉默不語，年輕的比丘心想：「他既然如此嗔恨，不能容忍我，等他怒氣消了之後，我再向他謝罪。」當時，老比丘回到自己的房間里，懷著嗔恨心住了下來。這時，年輕的比丘來到老比丘的房間里，抓住他的腳，頂禮並說道：
【English Translation】 English version: The snake briefly showed its head and then retreated back inside. The World Honored One (世尊, Shìzūn, an epithet for the Buddha) then instructed the Venerable Sariputra (具壽舍利子, Jùshòu Shèlìzǐ, one of the Buddha's ten principal disciples, known for his wisdom): 'You may go to the place where the poisonous snake bit and convey my words, as I said before.' When Sariputra arrived, the poisonous snake exposed half of its body through the door crack and then withdrew back into the room. At that moment, the World Honored One personally went into the room and said to the snake: 'Virtuous One (賢首, Xiánshǒu, literally 'Worthy Head', a respectful term), you have already left home (出家, chūjiā, become a monastic) within my Right Dharma and Vinaya (正法律, zhèngfǎlǜ, the correct teachings and disciplinary rules), and you should attain one of the four fruits of a Sramana (四沙門果, Sì Shāmén Guǒ, the four stages of enlightenment: Stream-enterer, Once-returner, Non-returner, and Arhat), but you have not yet attained any of them. Because of the heavy anger (瞋恚, chēn huì) from your past life, you were born into a biting poisonous creature, therefore you should forgive him.' The snake then came out of the room and coiled itself in front of the World Honored One. At that moment, the World Honored One said to that Bhiksu (苾芻, bìchū, a Buddhist monk): 'You should seek forgiveness from this biting poisonous snake.' The Bhiksu asked: 'World Honored One! How should I perform the act of repentance?' The Buddha said: 'You should bow to its feet.' The Bhiksu said: 'World Honored One! Isn't it already fallen into the animal realm (傍生趣, bàngshēngqù, the realm of animals in the cycle of rebirth)? How can I now pay homage to its feet?' The World Honored One told him: 'You should visualize the Bhiksu's past life before you and then bow to its feet.' At that moment, this Bhiksu, having visualized this, bowed to the snake's feet, and the snake immediately covered the Bhiksu's head with its head, as if in an act of repentance. The World Honored One said: 'You Bhiksus! Because of anger, this fault arises, therefore, if Bhiksus hate each other, they should quickly repent. If they hate each other in the evening, they should seek forgiveness in the morning, but if repentance increases anger,' the Buddha said: 'You should first greet, then ask for forgiveness.' If the other still does not accept, the Buddha said: 'You should accept (the repentance).' If one does not pay homage when near, the Buddha said: 'One should pay homage when in a position to do so, and the other should answer: 'No illness (無病, wúbìng, meaning 'no anger').' If not, both are at fault.' Again, there were two Bhiksus who, while discussing the Dharma (法, fǎ, the teachings of the Buddha), became angry with each other. At that time, the younger Bhiksu rebuked the elder. Knowing that he was wrong, the younger Bhiksu bowed to the elder's feet and asked for forgiveness. The elder Bhiksu remained silent. The younger Bhiksu thought: 'Since he is so angry and cannot tolerate me, I will apologize to him after his anger subsides.' At that time, the elder Bhiksu returned to his old room and stayed there with anger in his heart. At that moment, the younger Bhiksu came to the elder Bhiksu's room, grabbed his feet, prostrated himself, and said:
「大德！幸見容忍。」彼發大瞋告餘人曰：「大德！請觀此人，故來惱我。」少年便念：「由佛世尊遣我懺謝，應以慈心利益心而自安住。然此苾芻，既見我來情無喜樂，我復何須求彼容恕？」便不復申來就禮敬。後於異時，其老苾芻與余苾芻來往經行共為言話，時少年者向彼行處欲禮餘人，餘人見已告老者曰：「尊者！此人戒凈何不懺摩？」老者答曰：「此有噁心但來禮汝。」時老苾芻語傍人曰：「汝今目擊但禮于汝，不禮於我，親驗此人定懷惡念。」時彼傍人報少者曰：「此人戒凈何為不禮？」時少苾芻廣說前事。時諸苾芻以緣白佛，佛言：「凡為諍者至相近處應為禮敬。彼應答言：『無病。』不依行者，俱得惡作罪。應但合掌而為敬禮。」
爾時具壽鄔波離，白世尊曰：「正受戒時，其受戒者作如是語：『具壽！不應與我進受近圓。』時諸苾芻強為其受，不知此人成近圓不？」佛言：「鄔波離！不成受。已發言尚名舍戒，況正受時得名善受？」
如世尊說：「求寂年滿二十應受近圓。」而此求寂不知年幾？時諸苾芻亦起疑念不受近圓，是時彼人防心而住。時諸苾芻以緣白佛，佛言：「應察彼相。」時諸苾芻露彼形體，觀其隱處及以腋下，彼生羞愧。世尊告曰：「可於高象牙杙上及笐竿等掛瓶缽袋或
【現代漢語翻譯】 現代漢語譯本：『大德！我很榮幸您能容忍。』那老比丘大發雷霆，告訴其他人說：『大德！請看這個人，故意來煩擾我。』那少年心想：『因為佛世尊派遣我來懺悔謝罪，我應當以慈悲心和利益心安住於此。然而這位比丘，既然看到我來沒有歡喜之情，我又何必請求他的原諒呢？』便不再上前去禮敬。後來在另一時間，那位老比丘與其他比丘來回走動，共同談話，這時那位少年走向他們所行之處，想要禮敬其他人，其他人看到后告訴老比丘說：『尊者！這個人戒行清凈，為什麼不接受他的懺悔呢？』老比丘回答說：『這個人懷有惡意，只是來禮敬你。』當時老比丘對旁邊的人說：『你現在親眼看到他只禮敬你，不禮敬我，親身驗證了這個人一定懷有惡意。』當時旁邊的人告訴少年說：『這個人戒行清凈，為什麼不禮敬他呢？』當時那位年輕的比丘詳細地說了之前的事情。當時眾比丘將此事稟告佛陀，佛陀說：『凡是爭論的人，到了相近的地方應當互相禮敬。對方應當回答說：『沒有不適。』不這樣做的人，雙方都犯惡作罪。應當只是合掌表示敬禮。』 當時，具壽（Ayasma）鄔波離（Upali）向世尊（Bhagavan）稟告說：『正在受戒的時候，那個受戒的人說這樣的話：『具壽！不應該讓我繼續接受近圓戒（Upasampada）。』當時眾比丘強行為他受戒，不知道這個人是否能成就近圓戒？』佛陀說：『鄔波離！不能成就受戒。已經說出那樣的話，尚且可以稱為舍戒，更何況正在受戒的時候能稱為善受呢？』 如世尊所說：『求寂（Sramanera）年滿二十歲應當受近圓戒。』而這位求寂不知道多少歲？當時眾比丘也產生了疑慮，不給他受近圓戒，這時那個人心懷不安。當時眾比丘將此事稟告佛陀，佛陀說：『應當觀察他的相貌。』當時眾比丘暴露他的身體，觀察他的隱處以及腋下，他感到羞愧。世尊告訴他們說：『可以在高的象牙樁上以及竹竿等處懸掛瓶缽袋或者……』
【English Translation】 English version: 『Venerable Sir! I am fortunate to have your forbearance.』 That elder Bhikshu, greatly angered, said to others: 『Venerable Sirs! Please look at this person, who deliberately comes to trouble me.』 The young man then thought: 『Because the World-Honored One, the Buddha, sent me to repent and apologize, I should abide in compassion and with a mind to benefit others. However, since this Bhikshu shows no joy at my arrival, why should I seek his forgiveness?』 He then no longer approached to pay his respects. Later, at another time, that elder Bhikshu was walking back and forth with other Bhikshus, conversing together. At that time, the young man was heading towards where they were walking, intending to pay respects to the others. Upon seeing him, the others said to the elder: 『Venerable Sir! This person's precepts are pure, why not accept his repentance?』 The elder replied: 『This person has an evil mind and only comes to pay respects to you.』 At that time, the elder Bhikshu said to the person beside him: 『You now witness that he only pays respects to you and not to me, personally verifying that this person certainly harbors evil intentions.』 At that time, the person beside him said to the young man: 『This person's precepts are pure, why not pay respects to him?』 At that time, the young Bhikshu explained the previous events in detail. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 『Whenever those who are in dispute come close to each other, they should pay respects to each other. The other party should reply: 『No problem.』 Those who do not follow this practice both incur a Dukkrata (evil deed) offense. They should simply join their palms together to show respect.』 At that time, the Venerable (Ayasma) Upali reported to the World-Honored One (Bhagavan): 『During the time of ordination, the person being ordained says such words: 『Venerable Sirs! You should not allow me to continue to receive Upasampada (full ordination).』 At that time, the Bhikshus forcibly ordained him, not knowing whether this person can achieve Upasampada?』 The Buddha said: 『Upali! The ordination cannot be achieved. Having spoken such words, it can still be called abandoning the precepts, let alone being called a good reception at the time of ordination?』 As the World-Honored One said: 『A Sramanera (novice monk) who is twenty years old should receive Upasampada.』 But this Sramanera does not know how old he is? At that time, the Bhikshus also had doubts and did not give him Upasampada, at that time that person remained with a guarded mind. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 『You should observe his appearance.』 At that time, the Bhikshus exposed his body, observing his private parts and armpits, and he felt ashamed. The World-Honored One told them: 『You can hang the bottle and bowl bag on high ivory pegs and bamboo poles, etc., or...』
余衣物而告彼言：『汝今可取彼衣缽來。』當舉手時應觀腋下毛相長短。」復白佛言：「如諸求寂正受戒時，諸苾芻眾遂便為秉苾芻尼羯磨而受近圓，得名受不？」佛言：「成受近圓，諸苾芻得越法罪。」
第二子攝頌曰：
草田村略說， 生心褒灑陀， 賊縛不同愆， 六開僧教罪。
爾時佛在室羅伐城。時諸苾芻與諸商旅共伴而行，至褒灑陀日，見有空閑軟草之地，共相謂曰：「諸大德！好軟草地，我等於此為褒灑陀。」即便共坐為長凈事。乃至事了，勇健商人悉皆過盡。時諸苾芻隨後而去，咸被賊劫。來入寺中，時舊苾芻見此客來，便即問曰：「善來大德！安樂行不？」答言：「何有安樂？我被賊劫僅存余命。」時諸苾芻以緣白佛，佛言：「不應貪其軟草平處而為長凈，須逐行伴至村邑已方為長凈。」如世尊說：「近村邑處方為長凈。」時諸苾芻半已入村、半在村外，便作是念：「我今別住為作長凈為不作耶？」時諸苾芻以緣白佛，佛言：「其入村者，應集一處而為長凈。在村外者，離村勢分共集一處為長凈事。苾芻未集不應長凈，若不集者得越法罪。」又諸苾芻共諸商旅在道而行，至長凈日，諸苾芻等告商人曰：「賢首！暫住。我今欲為長凈之事。」商人告曰：「此有賊怖，仁可急來
【現代漢語翻譯】 現代漢語譯本：脫下我的衣服和缽，告訴他們：『你們現在可以把那些衣缽拿來。』當舉手時，應該觀察腋下毛髮的長短。」阿難又稟告佛說：「如果那些沙彌在正式受戒時，眾比丘就為他們舉行比丘尼的羯磨（受戒儀式），而讓他們受了具足戒，這樣能算作受戒成功嗎？」佛說：「算是受了具足戒，但那些比丘犯了越法的罪過。」
第二子攝頌說：
草地田野鄉村略說，生起貪心行褒灑陀， 被賊人捆綁是不同的過錯，六種開緣僧團的罪過。
當時，佛陀在室羅伐城（Śrāvastī，古印度城市）。當時，一些比丘和一些商人結伴而行，到了褒灑陀日（Poṣadha，布薩日），看到一塊空閑的柔軟草地，互相說道：『諸位大德！這草地真柔軟，我們就在這裡舉行褒灑陀。』於是就一起坐下，進行長凈（布薩）儀式。等到儀式結束，那些勇健的商人都已經走遠了。這時，比丘們隨後趕去，卻都被賊人搶劫了。他們回到寺院，寺院裡原先的比丘看到這些客人來了，就問：『歡迎大德！一路平安嗎？』他們回答說：『哪裡有什麼平安？我們被賊人搶劫，好不容易才保住性命。』比丘們將這件事稟告佛陀，佛陀說：『不應該貪圖柔軟平坦的草地而舉行長凈，必須跟隨商隊到達村莊后才能舉行長凈。』正如世尊所說：『靠近村莊的地方才能舉行長凈。』當時，一些比丘已經進入村莊，一些比丘還在村莊外面，他們就想：『我們現在是分開住，要舉行長凈呢，還是不舉行呢？』比丘們將這件事稟告佛陀，佛陀說：『那些已經進入村莊的比丘，應該聚集在一處舉行長凈。那些還在村莊外面的比丘，離開村莊的勢力範圍，聚集在一處舉行長凈。比丘們沒有聚集在一起，不應該舉行長凈，如果不聚集就舉行長凈，就犯了越法的罪過。』還有一些比丘和一些商人在路上行走，到了長凈日，比丘們告訴商人說：『賢首（尊稱）！請暫時停留。我們現在要舉行長凈儀式。』商人告訴他們說：『這裡有賊人的威脅，你們快點來吧！』
【English Translation】 English version: He should take off my robes and bowl and tell them, 'You can now take those robes and bowl.' When raising his hand, he should observe the length of the hair under his armpits.' Ānanda further reported to the Buddha, 'If those novices, when formally receiving the precepts, the assembly of Bhikshus then perform the Karma (ordination ceremony) of Bhikshunis for them and allow them to receive the full ordination, can this be considered a successful ordination?' The Buddha said, 'It is considered to have received the full ordination, but those Bhikshus have committed a transgression of the law.'
The second subsidiary verse says:
Grassland fields and villages briefly described, arising greed to perform Poṣadha, Being bound by thieves is a different fault, six kinds of allowable Sangha's offenses.
At that time, the Buddha was in Śrāvastī (ancient Indian city). At that time, some Bhikshus were traveling with some merchants, and when it came to the Poṣadha (Uposatha) day, they saw a vacant piece of soft grass and said to each other, 'Virtuous ones! This grass is so soft, let us hold the Poṣadha here.' So they sat down together and performed the long purification (Uposatha) ceremony. By the time the ceremony was over, those brave merchants had all gone far away. At this time, the Bhikshus followed after them, but were all robbed by thieves. They returned to the monastery, and the original Bhikshus in the monastery saw these guests coming and asked, 'Welcome, virtuous ones! Are you traveling in peace?' They replied, 'Where is there any peace? We were robbed by thieves and barely saved our lives.' The Bhikshus reported this matter to the Buddha, and the Buddha said, 'One should not be greedy for soft, flat grass and hold the long purification ceremony. One must follow the caravan to the village before holding the long purification ceremony.' As the World Honored One said, 'The place near the village is where the long purification ceremony can be held.' At that time, some Bhikshus had already entered the village, and some Bhikshus were still outside the village, and they thought, 'Are we now living separately, should we hold the long purification ceremony, or not?' The Bhikshus reported this matter to the Buddha, and the Buddha said, 'Those Bhikshus who have already entered the village should gather in one place to hold the long purification ceremony. Those Bhikshus who are still outside the village should leave the sphere of influence of the village and gather in one place to hold the long purification ceremony. If the Bhikshus have not gathered together, they should not hold the long purification ceremony, and if they hold the long purification ceremony without gathering together, they have committed a transgression of the law.' There were also some Bhikshus and some merchants traveling on the road, and when it came to the long purification day, the Bhikshus told the merchants, 'Worthy ones! Please stay for a while. We are now going to hold the long purification ceremony.' The merchants told them, 'There is a threat of thieves here, please come quickly!'
，我不遑住。」時諸苾芻隨伴而行，作如是語：「可於此住，可於此住。」遂至天明。諸苾芻等以緣白佛，佛言：「不應至日而不長凈，應隨道行共為長凈。」彼在路行共為長凈，時諸商旅皆起譏嫌白言：「聖者！我等畏賊咸悉默然，仁等何因故高聲耶？」時諸苾芻以緣白佛，佛言：「不應廣說，應略長凈。」然彼商人尚懷譏論，世尊告曰：「應可心念而為守持。有六種事心念守持：三衣舍、三衣分別、長衣舍、別請、作長凈及隨意事。應如是說：『今十四日僧伽長凈，我苾芻某甲於十四日亦為長凈。我苾芻某甲，于諸障法自陳遍凈。我今且為守持長凈，若於后時遇和合眾，我當共和合眾而為長凈，滿諸戒聚故。』如是三說。若至此日應為長凈，而不作者得惡作罪。」時諸苾芻人間遊行被賊所執，賊相告曰：「君等今可凈諸苾芻。」時諸苾芻知彼賊意欲行殺害，告彼賊曰：「何意仁等欲害於我？」賊曰：「汝等苾芻，與王大臣長者商客並悉相知，彼于仁處情深信敬，仁當告彼，彼於我等為無利益，為此須凈。」是時眾內有一苾芻，犯故妄語便自唸曰：「我今被殺，帶罪身亡當生惡趣。」喚余苾芻就於屏處說所犯罪。時賊見已告曰：「仁者欲往何處？」苾芻報言：「我作少許苾芻法事。」時賊復云：「汝欲逃竄耶？但可
【現代漢語翻譯】 現代漢語譯本： 『我不應該在這裡停留。』當時，眾比丘跟隨他一起行走，並說：『可以住在這裡，可以住在這裡。』就這樣到了天亮。眾比丘將此事稟告佛陀，佛陀說：『不應該到太陽升起還不做長凈（Uposatha，布薩），應該沿著道路行走，一起做長凈。』他們在路上行走一起做長凈時，一些商人開始抱怨說：『聖者！我們因為害怕盜賊都保持沉默，你們為什麼大聲喧譁呢？』眾比丘將此事稟告佛陀，佛陀說：『不應該詳細地說，應該簡略地做長凈。』然而那些商人仍然心懷不滿，世尊告訴他們說：『應該在心中默唸並守護。有六種事情可以在心中默唸守護：捨棄三衣、分別三衣、捨棄長衣、個別邀請、做長凈以及隨意事。應該這樣說：『今天十四日，僧團做長凈，我比丘某甲在十四日也做長凈。我比丘某甲，對於各種障礙之法，自我陳述清凈。我現在暫時守護長凈，如果在以後遇到和合的僧眾，我應當和和合的僧眾一起做長凈，圓滿各種戒律。』這樣說三遍。如果到了應該做長凈的日子，而不做長凈，就會犯惡作罪。』當時，一些比丘在人間被盜賊抓住，盜賊互相告知說：『你們現在可以凈化這些比丘。』當時，眾比丘知道那些盜賊想要殺害他們，就告訴盜賊說：『你們為什麼要殺害我們？』盜賊說：『你們這些比丘，和國王、大臣、長者、商人全都相識，他們對你們情深信重，你們會告訴他們，他們對我們沒有好處，因此必須凈化你們。』這時，眾人中有一個比丘，犯了故意妄語，就自己想：『我現在被殺，帶著罪過死去，將會墮入惡趣。』他叫來其他比丘，到隱蔽的地方說出所犯的罪。當時盜賊看見了，就問：『你們想要去哪裡？』比丘回答說：『我做一點比丘的法事。』當時盜賊又說：『你想要逃跑嗎？只是可以
【English Translation】 English version: 'I should not dwell here.' At that time, the Bhikshus (monks) walked along with him, saying, 'One can dwell here, one can dwell here.' Thus, it reached dawn. The Bhikshus reported this matter to the Buddha, who said, 'One should not reach sunrise without performing Uposatha (長凈, fortnightly observance), one should walk along the road and perform Uposatha together.' As they walked along the road performing Uposatha together, some merchants began to complain, saying, 'Venerable ones! We are silent for fear of thieves, why are you making such a loud noise?' The Bhikshus reported this matter to the Buddha, who said, 'One should not speak at length, one should perform a brief Uposatha.' However, those merchants were still dissatisfied, and the World Honored One told them, 'One should keep it in mind and uphold it. There are six things that can be kept in mind and upheld: giving up the three robes, distinguishing the three robes, giving up the extra robe, individual invitations, performing Uposatha, and discretionary matters. One should say thus: 'Today is the fourteenth day, the Sangha (僧伽, monastic community) performs Uposatha, I, Bhikshu (苾芻, monk) so-and-so, also perform Uposatha on the fourteenth day. I, Bhikshu so-and-so, declare myself pure from all obstructing dharmas. I now temporarily uphold the Uposatha, and if in the future I encounter a harmonious Sangha, I shall perform Uposatha together with the harmonious Sangha, fulfilling all the precepts.' Say this three times. If the day arrives when one should perform Uposatha, and one does not do so, one commits a Dukkaṭa (惡作, offense).』 At that time, some Bhikshus were seized by thieves in the human realm, and the thieves told each other, 'You can now purify these Bhikshus.' At that time, the Bhikshus knew that those thieves intended to kill them, so they told the thieves, 'Why do you want to kill us?' The thieves said, 'You Bhikshus are all acquainted with the kings, ministers, elders, and merchants, and they have deep affection and respect for you. You will tell them, and they will be of no benefit to us, therefore we must purify you.' At this time, one Bhikshu among the group, having committed a deliberate lie, thought to himself, 'If I am killed now, dying with sin, I will be reborn in a bad realm.' He called another Bhikshu to a secluded place and confessed his offense. At that time, the thieves saw them and asked, 'Where do you want to go?' The Bhikshu replied, 'I am doing a little Bhikshu Dharma (法, teaching) matter.' At that time, the thieves said again, 'Do you want to escape? Just
住此，不應余去。」是二苾芻即對賊前說所犯罪：「大德存念！我苾芻某甲犯如是罪，此所犯罪，我今于大德前從清凈來，並皆發露說罪，我不覆藏。由發露說罪故得安樂，不發露說罪不安樂。」第二、第三亦如是說。是時群賊見說罪已問言：「仁等不作故妄語耶？」答言：「不作。」「若如是者隨意當去，慎勿告人云此相遇。」時彼苾芻心生追悔：「我對俗人說所犯罪。」以緣白佛，佛言：「汝等苾芻，凡諸賊者是險處貴人，汝對說罪，此名善說。」
緣處同前。時有苾芻人間遊行為賊所執，賊相告曰：「仁等今可凈諸苾芻。」時諸苾芻即知其賊當欲害己，告諸賊曰：「何意仁等見害於我？」賊同前告，乃至為此須凈。苾芻報曰：「但能放我，終不說汝。」是時其賊作如是語：「為要契已然後相放，仁等每於月十五日大眾咸集有所宣說，其所說法應為我等而廣說之，我當放汝。」時彼眾內有苾芻誦戒通利，即為廣說波羅底木叉竟，賊主告曰：「尊者應去，隨所至處慎勿說我。」時諸苾芻既得免已，後生疑念：「我等對賊說別解脫經。」以緣白佛，佛言：「凡是賊者林野貴人，汝對說者此為善說。」
緣處同前。時諸苾芻在跋蹉國遊行人間為賊所執，賊相告曰：「仁等今可凈諸苾芻。」是時賊中有一先是
【現代漢語翻譯】 現代漢語譯本： 『住在這裡，不應該再去其他地方。』這兩位比丘立刻在盜賊面前坦白了所犯的罪行：『大德（Bhante，對僧侶的尊稱）請記住！我比丘某甲犯了這樣的罪行，這個罪行，我現在在大德面前來懺悔清凈，全部都發露說出罪過，我不隱瞞。因為發露說罪的緣故，才能得到安樂，不發露說罪就不能得到安樂。』第二位、第三位比丘也像這樣說。當時，盜賊們聽了他們坦白罪行后問道：『你們不會故意說謊吧？』回答說：『不會。』『如果這樣，你們可以隨意離開，但要小心不要告訴別人在這裡遇到過我們。』當時，這些比丘心中生起後悔：『我竟然對世俗之人說了所犯的罪行。』他們將此事稟告佛陀（Buddha），佛陀說：『你們這些比丘，凡是盜賊都是在險惡之地活動的貴人，你們對他們坦白罪行，這叫做善說。』
事情發生的地點和之前一樣。當時，有比丘在人間（Manussa，人類居住的地方）被盜賊抓住，盜賊互相告知說：『你們現在可以凈化這些比丘。』當時，這些比丘知道盜賊想要加害自己，就告訴盜賊們說：『你們為什麼要加害我們？』盜賊像之前一樣告知他們，說必須這樣做才能凈化。比丘回答說：『只要能放了我們，我們絕對不會說出你們的事情。』當時，這些盜賊說了這樣的話：『要先立下約定然後才能放你們，你們每次在每月十五日大眾聚集的時候，都會有所宣說，你們所說的法應該為我們而廣泛宣說，我們就放了你們。』當時，這些人中有一位比丘背誦戒律非常流利，就為他們廣泛地宣說了波羅底木叉（Patimokkha，戒律）。盜賊頭目告知說：『尊者（Venerable，對僧侶的尊稱）可以離開了，無論到什麼地方都要小心不要說出我們的事情。』當時，這些比丘既然已經脫身，後來產生了疑慮：『我們竟然對盜賊說了別解脫經（Pratimoksha Sutra，戒經）。』他們將此事稟告佛陀，佛陀說：『凡是盜賊都是在林野活動的貴人，你們對他們說，這叫做善說。』
事情發生的地點和之前一樣。當時，這些比丘在跋蹉國（Vatsa，古印度十六雄國之一）的人間被盜賊抓住，盜賊互相告知說：『你們現在可以凈化這些比丘。』當時，盜賊中有一個之前是
【English Translation】 English version: 『Staying here, you should not go elsewhere.』 These two Bhikkhus (monks) immediately confessed their offenses in front of the thieves: 『Venerable (Bhante, a term of respect for monks), please remember! I, Bhikkhu so-and-so, have committed such and such an offense. This offense, I now come before the Venerable to purify myself, and I fully confess my transgression. I do not conceal it. Because of confessing the offense, I can attain peace and happiness; not confessing the offense brings no peace and happiness.』 The second and third Bhikkhus spoke in the same way. At that time, the thieves, having heard their confession, asked: 『Are you not deliberately lying?』 They replied: 『No.』 『If that is so, you may leave as you please, but be careful not to tell anyone that you encountered us here.』 At that time, these Bhikkhus felt remorse: 『I actually told worldly people about the offenses I committed.』 They reported this matter to the Buddha (Buddha), who said: 『You Bhikkhus, all thieves are like nobles in dangerous places. Your confession to them is called a good speech.』
The location of the incident was the same as before. At that time, some Bhikkhus in the human realm (Manussa, the place where humans live) were captured by thieves, who told each other: 『You can now purify these Bhikkhus.』 At that time, these Bhikkhus knew that the thieves intended to harm them, so they told the thieves: 『Why do you want to harm us?』 The thieves told them as before, saying that this must be done to purify them. The Bhikkhus replied: 『As long as you release us, we will absolutely not tell anyone about you.』 At that time, these thieves said these words: 『We must first make an agreement before we can release you. Every time on the fifteenth of the month, when the assembly gathers, you will make proclamations. The Dharma (teachings) that you proclaim should be widely proclaimed for us, and we will release you.』 At that time, among these people, there was a Bhikkhu who was very fluent in reciting the precepts, so he widely proclaimed the Patimokkha (Patimokkha, the code of monastic discipline) for them. The leader of the thieves told them: 『Venerable (Venerable, a term of respect for monks), you may leave. Wherever you go, be careful not to tell anyone about us.』 At that time, these Bhikkhus, having escaped, later had doubts: 『We actually recited the Pratimoksha Sutra (Pratimoksha Sutra, the book of precepts) to the thieves.』 They reported this matter to the Buddha, who said: 『All thieves are like nobles in the wilderness. Your speech to them is called a good speech.』
The location of the incident was the same as before. At that time, these Bhikkhus in the human realm (Manussa, the place where humans live) in the Vatsa country (Vatsa, one of the sixteen ancient Indian kingdoms) were captured by thieves, who told each other: 『You can now purify these Bhikkhus.』 At that time, among the thieves, there was one who was previously
苾芻相近住人，告諸伴曰：「何勞殺此？應以連根茅草可急縛之，令其飢渴自餓而死。」時彼群賊即以茅草縛諸苾芻，棄之而去。時跋蹉國王名烏陀延為獵而出遇到其所，告從臣曰：「此是鹿熊耶？」走騎觀察乃見苾芻，問言：「仁是何類？」苾芻答曰：「是出家者。」「於何類中？」「是釋迦子。」「何為此住？」答：「我被賊縛。」「以何物縛？」答曰：「生草。」王曰：「何不拔起？」報曰：「世尊為我制其學處，若復苾芻壞生草木者，得波逸底迦。」王即下乘自手解放，各施三衣舍之而去。時諸苾芻遂生疑念：「我等對王說其罪相。」以緣白佛，佛言：「汝諸苾芻！必有如是剎帝利種灌頂王者，為說罪相，此為善說。」復白佛言：「對有犯人得說露不？」佛言：「不應對有犯人說露其罪，必有難緣對說無犯。然于同犯罪人，不應對其說悔。」
緣處同前。有一苾芻，情多愧恥堅持禁戒愛樂學處，忽於一時犯初眾教，便生懊悔情懷羞恥，形色羸黃積漸成病。有餘苾芻來慰問曰：「大德！何故身體痿黃？有何病苦？」彼默不答。後有得意苾芻來問，彼即具陳，報言：「具壽！若實爾者，我今為汝白諸苾芻。」答言：「汝若告者我當自殺，寧向他國方陳其罪。」時彼二人相隨而去，彼於半路便即命終。時伴苾
【現代漢語翻譯】 現代漢語譯本 一位與比丘（Bhikkhu，佛教僧侶）住得很近的人，告訴他的同伴們說：『何必費力殺他們呢？應該用連根的茅草把他們緊緊地捆起來，讓他們飢渴而死。』當時，那群盜賊就用茅草捆綁了那些比丘，然後丟下他們離開了。當時，跋蹉（Vatsa）國的國王，名叫烏陀延（Udayana），外出打獵時遇到了他們，就告訴他的臣子們說：『這是鹿還是熊？』騎馬走近觀察，才發現是比丘，便問道：『你們是什麼人？』比丘回答說：『是出家之人。』『屬於哪一類？』『是釋迦牟尼（Sakyamuni）的弟子。』『為什麼住在這裡？』回答說：『我們被盜賊捆綁了。』『用什麼東西捆綁的？』回答說：『用的是生草。』國王說：『為什麼不拔起來呢？』回答說：『世尊（Bhagavan，佛陀的尊稱）為我們制定了戒律，如果比丘破壞生長的草木，就會犯波逸提迦（Payantika，一種戒律）。』國王就下馬，親手解開了他們的束縛，各自施捨了三衣，然後離開了。 當時，眾比丘產生了疑問：『我們對比丘說出他們的罪行，可以嗎？』他們將此事稟告了佛陀（Buddha）。佛陀說：『你們這些比丘！如果一定要對剎帝利（Kshatriya，古印度社會等級中的武士階層）種姓的灌頂王者說出罪行，這樣說是可以的。』又稟告佛陀說：『可以對有罪之人揭露他們的罪行嗎？』佛陀說：『不應該對有罪之人揭露他們的罪行，除非有特殊情況，否則揭露罪行是無罪的。但是，對於共同犯罪的人，不應該對他們說出懺悔。』 事情發生的地點和之前一樣。有一位比丘，非常注重羞恥，堅持戒律，喜愛學習戒律，忽然在一次犯了最初的眾教（可能是指某種戒律），便感到懊惱後悔，心中羞愧，臉色憔悴，逐漸生病。有其他的比丘來慰問他說：『大德（Bhante，對僧侶的尊稱）！為什麼身體如此憔悴？有什麼病痛？』他默默不語。後來，有一位關係較好的比丘來詢問，他就全部說了出來，並說：『具壽（Ayushman，對僧侶的尊稱）！如果真是這樣，我現在為你稟告眾比丘。』回答說：『你如果告發我，我就自殺，寧願去其他國家陳述我的罪行。』當時，這兩人一起離開了，他在半路上就去世了。當時，同伴的比丘
【English Translation】 English version A person living near the Bhikkhus (Buddhist monks), told his companions: 'Why bother killing them? We should tightly bind them with grass including the roots, so they will starve and die of thirst.' At that time, the group of thieves bound the Bhikkhus with grass and left them. At that time, the king of Vatsa, named Udayana, went out hunting and encountered them. He told his ministers: 'Is this a deer or a bear?' Riding closer to observe, he saw that they were Bhikkhus, and asked: 'What kind of people are you?' The Bhikkhus replied: 'We are renunciates.' 'Of what kind?' 'We are disciples of Sakyamuni (the Buddha).' 'Why are you staying here?' They replied: 'We were bound by thieves.' 'With what were you bound?' They replied: 'With living grass.' The king said: 'Why don't you pull it up?' They replied: 'The Blessed One (Bhagavan, an epithet of the Buddha) has established a precept for us, that if a Bhikkhu destroys living grass or trees, he commits a Payantika (an offense requiring confession).' The king then dismounted, personally untied their bonds, gave each of them three robes, and left. At that time, the Bhikkhus had doubts: 'Is it permissible for us to reveal the offenses of other Bhikkhus to the king?' They reported this matter to the Buddha (Buddha). The Buddha said: 'O Bhikkhus! If it is necessary to reveal offenses to a crowned king of the Kshatriya (the warrior caste in ancient India) lineage, it is permissible to do so.' They further asked the Buddha: 'Is it permissible to reveal the offenses of an offender?' The Buddha said: 'One should not reveal the offenses of an offender, unless there are extenuating circumstances where revealing the offense is not blameworthy. However, one should not speak of repentance to those who have committed the same offense.' The location of the incident is the same as before. There was a Bhikkhu who was very mindful of shame, upheld the precepts, and loved to study the precepts. Suddenly, he violated one of the initial teachings (possibly referring to a certain precept), and felt remorse and shame. His complexion became pale and he gradually became ill. Other Bhikkhus came to comfort him, saying: 'Venerable (Bhante, a term of respect for monks)! Why is your body so pale? What is your illness?' He remained silent. Later, a Bhikkhu who was close to him came to ask, and he told him everything, saying: 'Venerable (Ayushman, a term of respect for monks)! If that is the case, I will now report it to the Bhikkhus.' He replied: 'If you report me, I will kill myself. I would rather go to another country to confess my offense.' At that time, the two of them left together, and he died on the way. At that time, the companion Bhikkhu
芻作如是念：「所為之人今已命過，我於今者不應住此。」即還本處。諸苾芻見告言：「善來大德！所有游履安樂行不？昔日共伴今何所在？」即便啼哭告曰：「其人已死。」發言而嘆：「雖知諸法皆悉無常，然彼苾芻帶罪而死，墮捺落迦幾時當出？由斯我憶非常惻怛。」時諸苾芻以緣白佛，佛言：「彼釋迦子是從罪出。」告諸苾芻：「凡是罪者我說由心，能從罪起不由治罰，是故我聽必有如是稟性羞愧，應對一人而說其罪。」時諸苾芻，有解經者、解律者、解論者，犯眾教罪。彼向眾中陳說其事，有餘人見便作是言：「此等大德是妙階道，彼由造罪到如是處，余苾芻等當復如何？」以緣白佛，佛言：「應詣他處陳說其罪。」此諸苾芻同前命過，佛言：「應對一人而為說露。復有大福德人，或是眾首上座，亦應對彼一人說悔。」
第三子攝頌曰：
合免者應放， 穿渠遣眾行， 一日至四旬， 皮肉皆不凈。
爾時佛在室羅伐城。具壽阿難陀次當番直，爾時憍薩羅國勝光大王來詣其處，禮雙足已在一面坐。時阿難陀于聖教中略為說法，王言：「大德！我無他事，為我廣說。」時阿難陀更為略說，王復白言：「聖者！我無他事，愿為廣說。」如是至三，阿難陀答言：「大王！王雖無事，我有他緣
【現代漢語翻譯】 現代漢語譯本：芻作（Chuzuo，人名）這樣想：『那個被我幫助的人現在已經去世了，我不應該再待在這裡。』於是返回原來的地方。眾比丘（Bhikkhus，佛教僧侶）看見他，告訴他說：『善來，大德！你遊歷安樂嗎？昔日與你同伴的人現在在哪裡？』芻作便啼哭著說：『那個人已經死了。』說完嘆息道：『雖然知道諸法都是無常的，然而那位比丘帶著罪業而死，墮入捺落迦（Naraka，地獄）要什麼時候才能出來？因此我憶念無常，感到非常悲傷。』當時眾比丘將此事稟告佛陀（Buddha），佛陀說：『那位釋迦（Sakya，佛陀的姓氏）的弟子是可以從罪業中解脫的。』佛陀告訴眾比丘：『凡是罪業，我說是由心而起，能從罪業中解脫不是靠懲罰，因此我允許必須有這樣稟性羞愧的人，應該對一個人陳說他的罪過。』當時眾比丘中，有精通經藏者、精通律藏者、精通論藏者，犯了眾教罪。他們向大眾陳說此事，有其他人看見便說：『這些大德是通往妙道的階梯，他們因為造罪而到了這樣的地步，其餘的比丘又會怎麼樣呢？』於是將此事稟告佛陀，佛陀說：『應該到其他地方陳說他們的罪過。』這些比丘像之前一樣去世了，佛陀說：『應該對一個人坦白罪過。』又或者是有大福德的人，或者是大眾的首領上座，也應該對那一個人懺悔。 第三子攝頌說： 應該釋放那些應該被釋放的人，開鑿水渠讓眾人通行，一天到四十天，皮肉都是不乾淨的。 當時佛陀在室羅伐城（Sravasti）。具壽阿難陀（Ananda，佛陀的十大弟子之一）輪值當班，當時憍薩羅國（Kosala）的勝光大王（King Pasenadi）來到那裡，禮拜阿難陀的雙足后在一旁坐下。當時阿難陀在聖教中略微地為勝光大王說法，大王說：『大德！我沒有其他事情，請為我詳細解說。』當時阿難陀更為略微地解說，大王又說：『聖者！我沒有其他事情，希望您能為我詳細解說。』像這樣說了三次，阿難陀回答說：『大王！您雖然沒有其他事情，但我有其他的事情要處理。』
【English Translation】 English version: Chuzuo (name of a person) thought thus: 'The person I helped has now passed away, I should not stay here any longer.' So he returned to his original place. The Bhikkhus (Buddhist monks) saw him and told him: 'Welcome, great virtuous one! Have you traveled in peace and happiness? Where is the companion who was with you in the past?' Chuzuo then wept and said: 'That person has died.' After speaking, he sighed: 'Although I know that all dharmas are impermanent, that Bhikkhu died with sins, and when will he be able to get out of Naraka (hell)? Therefore, I remember impermanence and feel very sad.' At that time, the Bhikkhus reported this matter to the Buddha (Buddha), and the Buddha said: 'That disciple of Sakya (Buddha's clan name) can be liberated from sins.' The Buddha told the Bhikkhus: 'All sins, I say, arise from the mind, and liberation from sins does not depend on punishment. Therefore, I allow that there must be such a person with inherent shame, who should confess his sins to one person.' At that time, among the Bhikkhus, there were those who were proficient in the Sutras, those who were proficient in the Vinaya, and those who were proficient in the Abhidharma, who had committed sins against the teachings. They confessed this matter to the assembly, and others who saw it said: 'These great virtuous ones are the steps to the wonderful path, and they have reached this point because of committing sins. What will happen to the other Bhikkhus?' So they reported this matter to the Buddha, and the Buddha said: 'They should confess their sins elsewhere.' These Bhikkhus passed away as before, and the Buddha said: 'They should confess their sins to one person.' Or there may be a person with great merit, or the leader of the assembly, who should also repent to that one person. The third son's summary verse says: Those who should be released should be released, and canals should be dug for the people to pass through, from one day to forty days, the skin and flesh are all impure. At that time, the Buddha was in Sravasti (city name). The Venerable Ananda (one of the Buddha's ten great disciples) was on duty in turn. At that time, King Pasenadi (name of a king) of Kosala (kingdom name) came to that place, bowed to Ananda's feet, and sat on one side. At that time, Ananda briefly preached the Dharma in the Holy Teaching to King Pasenadi, and the king said: 'Great virtuous one! I have no other business, please explain it to me in detail.' At that time, Ananda explained it even more briefly, and the king said again: 'Venerable one! I have no other business, I hope you can explain it to me in detail.' After saying this three times, Ananda replied: 'Great King! Although you have no other business, I have other matters to attend to.'
。」王言：「大德！有何作務？」報言：「大王！我當寺直，應須撿挍。」王便唸曰：「此是我事。」即便敬禮奉辭而去，往詣佛所，頂禮佛足白世尊言：「我是剎帝利灌頂大王，但是我所作事我即應作；若是皇后應作、若是太子及以大臣，並諸將帥群寮人庶，所合作事，各依職位而悉應作。世尊乃是無上法王，唯愿世尊，應合免者放免其事，慈愍故！」世尊是時默然許可。時勝光王從座而去。爾時世尊告諸苾芻：「汝等當知！我今聽許，應合免者，不應差作知僧事人。」時諸苾芻，不知誰是合免之人？世尊告曰：「解經、解律、解論者，此等應免。」時六眾苾芻才讀誦得兩三品經，遂便自說：「我是持經者，我亦合免知僧事人。」以緣白佛，佛言：「遍持經部方免知事。」復有但持一兩波羅市迦，遂便自說：「我是持律者，亦應免我。」世尊告曰：「遍持律部方免知事。」復有唯讀一、二小論，遂便自說：「我是持論者，亦應放我。」世尊告曰：「總持論部方免眾使。」
緣處同前。時憍薩羅國勝光王邊隅反叛，王令一將持兵討罰，遂被他敗振旅而歸，如是至三被降歸國。時執政大臣遂白王曰：「賊兵強盛軍將無功，自非大王親臨討罰，無由降伏。」時勝光王擊鼓宣令遍告諸人：「但於國內解執刀者，咸可從
【現代漢語翻譯】 現代漢語譯本：國王問道：『大德！有什麼事務要做？』那人回答說：『大王！我是寺院的管理人，應該負責檢查和管理。』國王心想：『這本是我的職責。』於是恭敬地行禮告辭離去，前往佛陀所在之處，頂禮佛足后對世尊說：『我是剎帝利灌頂大王（Kshatriya Abhisheka-raja，受過灌頂的剎帝利國王），但我應該做的事情我必須親自去做；如果是皇后應該做的事情、太子以及大臣，還有各位將領和官員以及百姓，他們各自應該做的事情，都應該按照他們的職位去做。世尊是無上的法王，只希望世尊能夠慈悲，免除那些應該被免除的人的事務！』這時，世尊默然地應允了。勝光王（Prasenajit）隨即從座位上離開。當時，世尊告訴各位比丘：『你們應當知道！我現在允許，那些應該被免除的人，不應該被安排去做管理僧團事務的人。』當時，各位比丘不知道誰是應該被免除的人？世尊告訴他們說：『通達經、律、論的人，這些人應該被免除。』當時，六群比丘（Chabbaggiya bhikkhus）才剛剛讀誦了兩三品經文，就自己說：『我是持經者，我也應該被免除管理僧團事務。』他們將此事稟告佛陀，佛陀說：『能夠完整地持誦經藏的人才能被免除管理僧團事務。』又有比丘僅僅持誦了一兩條波羅夷法（Pārājika，戒律中最重的罪），就自己說：『我是持律者，也應該免除我的事務。』世尊告訴他們說：『能夠完整地持誦律藏的人才能被免除管理僧團事務。』又有比丘僅僅讀誦了一兩部小論，就自己說：『我是持論者，也應該放我走。』世尊告訴他們說：『能夠總持論藏的人才能被免除大眾的差遣。』 事情的起因和地點與之前相同。當時，憍薩羅國（Kosala）的勝光王（Prasenajit）邊境發生叛亂，國王命令一位將領率兵去征討，結果被對方打敗，軍隊潰不成軍地回來了，像這樣一連三次都被打敗而歸國。當時，執政的大臣就對國王說：『叛賊的兵力強盛，將領無功而返，如果不是大王您親自去征討，是無法讓他們降伏的。』當時，勝光王擊鼓宣告，遍告眾人：『只要在國內能夠拿起刀的人，都可以跟隨我出征。』
【English Translation】 English version: The king asked: 'Venerable sir! What duties are there to perform?' He replied: 'Great King! I am the superintendent of the monastery and must inspect and manage it.' The king thought to himself: 'This is my duty.' Then, respectfully bowing, he took his leave and went to where the Buddha was. Bowing at the Buddha's feet, he said to the World-Honored One: 'I am a Kshatriya Abhisheka-raja (Kshatriya Abhisheka-raja, a Kshatriya king who has undergone the Abhisheka ceremony), but I must do what I should do; if it is what the queen should do, the crown prince, the ministers, the generals, the officials, and the people, each should do what they should do according to their position. The World-Honored One is the supreme Dharma King, I only hope that the World-Honored One will be merciful and exempt those who should be exempted from their duties!' At that time, the World-Honored One silently agreed. King Prasenajit then left his seat. At that time, the World-Honored One told the bhikkhus: 'You should know! I now allow that those who should be exempted should not be assigned to manage the affairs of the Sangha.' At that time, the bhikkhus did not know who should be exempted? The World-Honored One told them: 'Those who understand the Sutras, the Vinaya, and the Shastras should be exempted.' At that time, the group-of-six bhikkhus (Chabbaggiya bhikkhus) had only recited two or three sections of the Sutras, and they said to themselves: 'I am a holder of the Sutras, and I should also be exempted from managing the affairs of the Sangha.' They reported this matter to the Buddha, and the Buddha said: 'Only those who can completely hold the Sutra Pitaka can be exempted from managing the affairs of the Sangha.' There were also bhikkhus who had only recited one or two Pārājikas (Pārājika, the most serious offense in the Vinaya), and they said to themselves: 'I am a holder of the Vinaya, and I should also be exempted from my duties.' The World-Honored One told them: 'Only those who can completely hold the Vinaya Pitaka can be exempted from managing the affairs of the Sangha.' There were also bhikkhus who had only read one or two small Shastras, and they said to themselves: 'I am a holder of the Shastras, and I should also be released.' The World-Honored One told them: 'Only those who can completely hold the Shastra Pitaka can be exempted from the duties of the Sangha.' The cause and location of the incident are the same as before. At that time, there was a rebellion on the border of King Prasenajit's (Prasenajit) Kosala (Kosala) kingdom. The king ordered a general to lead troops to suppress it, but they were defeated by the enemy, and the army returned in disarray. This happened three times in a row. At that time, the minister in charge of the government said to the king: 'The rebels' forces are strong, and the generals have failed to achieve anything. Unless Your Majesty personally leads the expedition, there is no way to subdue them.' At that time, King Prasenajit beat the drum and announced to everyone: 'Anyone in the country who can wield a sword can follow me on the expedition.'
征。」時王親自嚴整四兵罰彼不臣，固守而住，其城恃險卒難降伏。是時大臣復白王曰：「給孤獨長者有大福德天神擁護，彼若來者此或歸降。」時王遣使告長者曰：「我有少緣要欲相見。」長者承命即詣王軍。時彼賊徒尚未降伏，既歷多時。王問長者：「仁不有心念居家不？」即白王曰：「我實無心緣彼家室，但有私心願見僧眾。」時勝光王敕留守曰：「在彼聖眾不應與教，方便遣來我欲相見。」留守大臣見王教已，便作是念：「我今云何不與其教，令阿離耶得詣王處？」時有老臣便相謂曰：「我為方計令諸聖眾自詣王軍，而非我等與其教令。去斯不遠，有古王梵授故舊苑園並悉摧毀，詐言重修決渠穿寺，以此方便彼當自往。」留守大臣將諸部從入逝多林，便於寺內以繩絣絡決渠通水。諸苾芻等問言：「賢首！汝何所作？」報言：「聖者！天子有敕，欲令我等於王舊苑令重修治，逝多林內通渠泄水。」苾芻告曰：「云何仁等壞佛發爪窣睹波耶？」答曰：「此乃王教今欲如何？我無二頭，誰能拒敕？」眾便告曰：「幸可暫停，我自詣王共為商度。」苾芻問曰：「今欲往彼，當日還不？」大臣答言：「不得，乃至七日亦未能回。」以緣白佛，佛言：「若諸苾芻有大眾事者，我今聽彼齊四十夜守持應去。」諸苾芻眾不知云
【現代漢語翻譯】 現代漢語譯本 『征伐』。」當時國王親自整頓四方軍隊，懲罰那些不臣服之人，堅固防守在那裡，那座城池依仗地勢險要，士兵難以攻克。這時，大臣又對國王說：『給孤獨長者（Anāthapiṇḍika，一位著名的佛教護法）有很大的福德，有天神擁護，如果他來的話，或許他們就會歸降。』當時國王派遣使者告訴給孤獨長者說：『我有些事情想要與您相見。』長者接受命令，立即前往國王的軍隊。當時那些賊寇還沒有降服，已經過了很長時間。國王問長者：『您難道沒有心思掛念家裡的事情嗎？』長者回答國王說：『我確實沒有心思掛念家裡的房舍，只是私下裡希望能見到僧眾。』當時勝光王（Prasenajit，古代拘薩羅國國王）敕令留守的大臣說：『不應該允許那些聖眾前來，想個辦法讓他們來，我想與他們相見。』留守的大臣見到國王的命令后，便這樣想：『我現在該如何才能不直接允許他們前來，而讓阿離耶（Ārya，聖者）能夠到達國王那裡呢？』當時有位老臣便相互商議說：『我來想個辦法，讓各位聖眾自己前往國王的軍隊，而不是我們允許他們前來。離這裡不遠，有古代梵授王（Brahmadatta，古代國王名）的舊苑園，全部摧毀，假裝要重新修建，開挖溝渠穿過寺院，用這種方法他們應當會自己前往。』留守的大臣帶領著他的部下進入逝多林（Jetavana，祇園精舍），便在寺院內用繩子捆綁，開挖溝渠引水。各位比丘（bhikṣu，佛教出家男眾）等問道：『賢首！您在做什麼？』回答說：『聖者！天子有命令，要讓我們在國王的舊苑重新修繕，在逝多林內開渠排水。』比丘們告訴他說：『為什麼你們要破壞佛陀的發爪窣堵波（stūpa，佛塔）呢？』回答說：『這是國王的命令，現在又能怎麼樣呢？我沒有兩個腦袋，誰能違抗命令？』眾人便告訴他說：『希望可以暫停一下，我們自己去見國王，共同商量一下。』比丘問道：『現在要前往那裡，當天能回來嗎？』大臣回答說：『不能，即使七天也不能回來。』因此將此事稟告佛陀，佛陀說：『如果各位比丘有大眾的事情，我現在允許他們最多可以守持四十個夜晚再去。』各位比丘不知道該怎麼做
【English Translation】 English version 『Conquest.』 At that time, the king personally organized the four divisions of his army to punish those who did not submit, and he firmly defended his position there. The city relied on its strategic location, making it difficult for the soldiers to conquer. At that time, a minister again said to the king, 『The Elder Anāthapiṇḍika (a famous Buddhist patron) has great merit and is protected by deities. If he comes, perhaps they will surrender.』 At that time, the king sent a messenger to tell the Elder Anāthapiṇḍika, 『I have some matters I wish to discuss with you.』 The Elder accepted the order and immediately went to the king's army. At that time, the rebels had not yet surrendered, and much time had passed. The king asked the Elder, 『Do you not have any thoughts of your home?』 The Elder replied to the king, 『I truly have no thoughts of my home, but I privately wish to see the Sangha (Buddhist monastic community).』 At that time, King Prasenajit (king of the ancient Kosala kingdom) ordered the minister in charge of the garrison, 『You should not allow those holy ones to come. Find a way to have them come; I wish to see them.』 The minister in charge of the garrison, upon seeing the king's order, thought, 『How can I not directly allow them to come, but still allow the Āryas (holy ones) to reach the king?』 At that time, an old minister conferred and said, 『I will devise a plan to have the holy ones go to the king's army themselves, rather than us allowing them to come. Not far from here, there is the old garden of King Brahmadatta (name of an ancient king), which has been completely destroyed. We will pretend to rebuild it, digging ditches through the monastery. By this means, they should go on their own.』 The minister in charge of the garrison led his retinue into Jetavana (the Jetavana Monastery), and within the monastery, they used ropes to mark out and dig ditches to channel water. The bhikṣus (Buddhist monks) asked, 『Virtuous one! What are you doing?』 He replied, 『Holy ones! The emperor has ordered us to rebuild the king's old garden and to channel water through Jetavana.』 The bhikṣus told him, 『Why are you destroying the Buddha's hair and nail stūpas (Buddhist monuments)?』 He replied, 『This is the king's order; what can we do now? I do not have two heads; who can defy the order?』 The assembly then told him, 『Please pause for a moment; we will go to see the king ourselves and discuss it together.』 The bhikṣus asked, 『If we go there now, will we return on the same day?』 The minister replied, 『No, you will not be able to return even in seven days.』 Therefore, they reported this matter to the Buddha. The Buddha said, 『If the bhikṣus have matters of the Sangha, I now allow them to stay away for up to forty nights.』 The bhikṣus did not know what to do.
何守持？世尊告曰：「先敷座席次鳴揵稚，以所為事先白眾知。眾既集已，應可勸獎情樂苾芻：『汝能為僧伽守持四十夜出界行不？』彼應答言：『我能。』次一苾芻先為白已，次作羯磨守持而去。」時具壽鄔波離白世尊言：「頗得守持一夜出界行不？」佛言：「得。」復白言：「守持二夜、三夜乃至十夜、或二十夜、或三十夜、或四十夜出界行不？」佛言：「得。」復白世尊：「頗得守持過四十夜出界行不？」佛言：「不得。應須過半住于界內。」「如世尊說：『守持一夜。』對誰應作？」佛言：「應對一人，乃至七夜咸對一人。若過此者對僧伽受。」「如世尊說：『皮非凈』者，其肉凈不？」佛言：「皮非凈者，肉亦非凈，乃至筋骨並皆不凈。」
第四子攝頌曰：
影勝王床施， 王母物入僧； 烏𪇔鶴鷲雕， 苾芻不應食。
爾時王舍城摩揭陀國未生怨王鞞提呬子，由提婆達多極惡知識所破壞故，其父影勝如法聖王，抂斷其命。時未生怨王情懷追悔，見父床座洟淚交流，大臣報言：「昔日先王深信聖眾，應以床座奉施僧伽。」即遣使者送其父床施僧住處。時諸苾芻受彼床已，于門屋下而敷置之。王於一時詣僧住處，見其父床在門屋下，復增悲泣。是時大臣白言：「聖者！大王本意不欲見
【現代漢語翻譯】 現代漢語譯本 如何守持？世尊告訴說：『首先鋪設座位，然後敲打揵稚（一種木製法器），把要做的事情事先告訴大家。大家聚集完畢后，應該勸勉那些樂於修行的比丘：『你能夠為僧伽守持四十個夜晚的出界行嗎？』他應該回答說：『我能。』然後一位比丘先作稟白，然後進行羯磨（一種僧團會議），守持后離去。』當時，具壽鄔波離（佛陀十大弟子之一）問世尊說：『可以守持一個夜晚的出界行嗎？』佛說：『可以。』又問：『守持兩個夜晚、三個夜晚乃至十個夜晚、或二十個夜晚、或三十個夜晚、或四十個夜晚的出界行嗎？』佛說：『可以。』又問世尊：『可以守持超過四十個夜晚的出界行嗎？』佛說：『不可以。應該需要過半時間住在界內。』『如世尊所說：『守持一個夜晚。』應該對誰作稟白？』佛說：『應該對一個人，乃至七個夜晚都對一個人。如果超過這個時間，就對僧伽稟白。』『如世尊所說：『皮不是清凈的』，那麼肉是清凈的嗎？』佛說：『皮不是清凈的，肉也不是清凈的，乃至筋骨全部都是不清凈的。』 第四子攝頌說： 影勝王（頻婆娑羅王，Bimbisara）的床施捨，王母的物品歸入僧團；烏鴉、𪇔（音同「胡」，鳥名）、鶴、鷲、雕，比丘不應該食用。 當時，王舍城（Rajagrha）摩揭陀國（Magadha）的未生怨王（Ajatasatru）鞞提呬子（Vaidehi子），由於提婆達多（Devadatta，佛陀的堂弟）這個極惡知識的破壞，枉自斷送了他父親影勝如法聖王（頻婆娑羅王，Bimbisara）的性命。當時，未生怨王（Ajatasatru）心中追悔，看見父親的床座，眼淚交流，大臣稟告說：『昔日先王深信聖眾，應該把床座奉獻給僧伽。』就派遣使者送他父親的床到僧人居住的地方。當時，各位比丘接受了那張床后，在門屋下鋪設它。國王在某個時候來到僧人居住的地方，看見他父親的床在門屋下，更加悲傷哭泣。這時大臣稟告說：『聖者！大王本意是不想看見'
【English Translation】 English version How to observe the holding? The World Honored One said: 'First spread out the seats, then strike the ghaṇṭā (a wooden instrument), and inform the assembly of the matters to be done beforehand. Once the assembly has gathered, you should encourage those bhikshus (monks) who are fond of practice: 'Can you observe the holding for the sangha (monastic community) by going outside the boundary for forty nights?' He should answer: 'I can.' Then one bhikshu should first make a declaration, and then perform the karma (a formal monastic procedure), observe the holding, and depart.' At that time, the Venerable Upali (one of the Buddha's ten great disciples) asked the World Honored One: 'Is it permissible to observe the holding by going outside the boundary for one night?' The Buddha said: 'It is.' He further asked: 'Is it permissible to observe the holding for two nights, three nights, up to ten nights, or twenty nights, or thirty nights, or forty nights by going outside the boundary?' The Buddha said: 'It is.' He further asked the World Honored One: 'Is it permissible to observe the holding by going outside the boundary for more than forty nights?' The Buddha said: 'It is not. One should spend more than half the time within the boundary.' 'As the World Honored One said: 'Observe the holding for one night.' To whom should one make the declaration?' The Buddha said: 'One should make it to one person, and even for seven nights, make it to one person. If it exceeds this, then make the declaration to the sangha.' 'As the World Honored One said: 'The skin is not pure,' then is the flesh pure?' The Buddha said: 'If the skin is not pure, then the flesh is also not pure, and even the sinews and bones are all impure.' The fourth section's summary verse says: King Bimbisara's (影勝王) bed is given away, the Queen Mother's belongings enter the sangha; crows, hu (烏𪇔), cranes, vultures, eagles, bhikshus should not eat. At that time, King Ajatasatru (未生怨王) of Rajagrha (王舍城) in the kingdom of Magadha (摩揭陀國), son of Vaidehi (鞞提呬子), due to the destruction caused by Devadatta (提婆達多), an extremely evil friend, wrongly took the life of his father, King Bimbisara (影勝王), the righteous and holy king. At that time, King Ajatasatru (未生怨王) felt remorse in his heart, and seeing his father's bed, tears flowed. The minister reported: 'In the past, the late king deeply believed in the holy assembly and should offer the bed to the sangha.' He then sent messengers to deliver his father's bed to the place where the monks resided. At that time, the bhikshus (苾芻) received the bed and placed it under the gatehouse. At one time, the king went to the place where the monks resided and saw his father's bed under the gatehouse, and he wept even more sadly. At this time, the minister reported: 'Your Majesty! The king originally did not want to see'
床，為斯事故持以奉施，仁等云何敷在門下？令王重見悲涕轉增。」時諸苾芻以緣白佛，佛言：「不應以王臥具安在門下。」彼敷廊下，起過如前，佛言：「不應敷在廊下。」彼便以床置於房內。諸不信人便起譏謗：「先王之床苾芻已賣而為飲食。」世尊告曰：「于月八日或十五日，于廊檐下而為敷設。」諸不信人見覆謗曰：「此非先王所臥之床，王所臥床苾芻已賣，共為飲食。」以緣白佛，佛言：「宜於床上明書其字，此是頻毗娑羅王所施之床。此床既爾，其勝光王為母施物，廣說同此。」
緣處同前。于夜分時忽然降雹大傷禽獸，是諸人等悉皆夜出，所有堪食禽獸之類咸悉持歸。時六眾苾芻為性好樂多食久眠，晨朝起已瞻視四方，若於人家有火煙起，或於田野見鳥群翔，即往其處而求飲食。時見鷲鳥從空飛下，因即相報俱往其處，收諸自死烏𪇔、白鷺、鵂鹠、雕鷲，擔負而歸。時婆羅門居士見而告曰：「阿遮利耶何用此物？」答言：「我將欲食。」彼復問言：「不應食物何故食之？」答曰：「所應食者求之既無，豈於此物而不得食。」因被譏嫌，以緣白佛，佛言：「苾芻不應食諸烏𪇔白鶴雕鷲之類，如其食者得越法罪。」
根本說一切有部目得迦卷第六 大正藏第 24 冊 No. 1452 根
【現代漢語翻譯】 現代漢語譯本 『這張床，是因為這個緣故才拿來奉獻的，你們怎麼能把它放在門下呢？這會讓國王更加悲傷。』當時，眾比丘將此事稟告佛陀，佛陀說：『不應該把國王的臥具放在門下。』他們便把它放在走廊下，引起的過失和之前一樣。佛陀說：『不應該放在走廊下。』他們便把床放在房間里。一些不相信的人便開始譏諷：『先王的床，比丘們已經賣掉換成飲食了。』世尊告誡說：『可以在每月初八或十五，在廊檐下鋪設。』不相信的人看見后又誹謗說：『這不是先王所臥的床，國王所臥的床比丘們已經賣掉，一起換成飲食了。』他們將此事稟告佛陀，佛陀說：『應該在床上清楚地寫上字，說明這是頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）所施捨的床。』這張床既然如此處理，那麼勝光王（Prasenajit，古印度拘薩羅國國王）為母親施捨的物品，也應該如此處理，詳細情況與此相同。
事情的起因和地點與之前相同。在夜裡突然降下冰雹，嚴重傷害了禽獸，這些人都在夜裡出來，把所有可以食用的禽獸都帶回家。當時，六眾比丘（Six Groups of Monks，指佛教僧團中行為不端的六個群體）因為喜歡貪吃和睡懶覺，早上起來后四處張望，如果看到哪家有人家冒煙，或者在田野里看到鳥群飛翔，就去那裡尋找食物。當時，他們看到鷲鳥從空中飛下來，於是互相告知，一起去那個地方，撿拾那些自然死亡的烏鴉（crow）、白鷺（egret）、鵂鹠（owl）、雕鷲（vulture），然後扛著回來。當時，婆羅門（Brahmin，古印度僧侶階層）居士看見后問：『阿遮利耶（Achariya，老師）拿這些東西做什麼？』回答說：『我打算吃掉它們。』他們又問：『不應該吃的東西，為什麼要吃呢？』回答說：『應該吃的東西找不到，難道這些東西也不能吃嗎？』因此被譏諷嫌棄，他們將此事稟告佛陀，佛陀說：『比丘不應該吃烏鴉、白鶴、雕鷲之類的東西，如果吃了，就犯了越法罪（an offense against the Dharma）。』
【English Translation】 English version 'This bed was offered as a donation for this reason. How can you place it under the doorway? It will only increase the King's sorrow.' At that time, the Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'The King's bed should not be placed under the doorway.' So they placed it under the corridor, causing the same offense as before. The Buddha said, 'It should not be placed under the corridor.' Then they placed the bed inside the room. Some unbelievers then began to ridicule, 'The Bhikshus have already sold the late King's bed for food and drink.' The World-Honored One (Buddha) admonished, 'On the eighth or fifteenth day of the month, it may be set up under the eaves of the corridor.' The unbelievers, seeing this, again slandered, 'This is not the bed the late King slept on. The bed the King slept on has been sold by the Bhikshus and used for food and drink.' They reported this matter to the Buddha. The Buddha said, 'The words should be clearly written on the bed, stating that this is the bed donated by King Bimbisara (King of Magadha in ancient India).' Since this bed is being handled in this way, the items donated by King Prasenajit (King of Kosala in ancient India) for his mother should also be handled in the same way, with the details being the same.
The cause and location of the incident are the same as before. During the night, hail suddenly fell, severely injuring birds and beasts. These people all went out at night and brought back all the edible birds and beasts. At that time, the Six Groups of Bhikshus (Six Groups of Monks, referring to six groups of monks with misconduct in the Buddhist Sangha), because they liked to eat greedily and sleep late, looked around in the morning. If they saw smoke rising from someone's house or saw flocks of birds flying in the fields, they would go there to look for food. At that time, they saw vultures flying down from the sky, so they informed each other and went to that place together, collecting the crows (crow), egrets (egret), owls (owl), and vultures (vulture) that had died naturally, and carried them back. At that time, the Brahmin (Brahmin, ancient Indian priestly class) householder saw this and asked, 'Achariya (Achariya, teacher), what are you doing with these things?' They replied, 'I intend to eat them.' They further asked, 'Things that should not be eaten, why are you eating them?' They replied, 'Things that should be eaten cannot be found, so can't we eat these things?' Therefore, they were ridiculed and despised. They reported this matter to the Buddha. The Buddha said, 'Bhikshus should not eat crows, egrets, vultures, and the like. If they eat them, they will commit an offense against the Dharma (an offense against the Dharma).'
本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第七
大唐三藏法師義凈奉 制譯
第五子攝頌曰：
狗肉不應啖， 並食尸鳥獸， 及以同蹄畜， 亦不食獼猴。
爾時佛在室羅伐城。時屬儉年，諸俗人等多食狗肉。時六眾苾芻，于日初分著衣持缽入城乞食，隨所至處人皆告曰：「聖者！可去，實無一物堪以奉施。」其家釜內有營食處，六眾見已便問彼言：「汝舍釜中是何飲食？」答云：「狗肉。」問言：「仁等食狗肉耶？」答言：「我食。」六眾報言：「我依仁等而為出家，汝所食物宜應與我。」彼便授與，六眾苾芻受肉而去。是時群狗既聞肉氣，共來圍繞號吠隨行。時諸居士見而告曰：「聖者！何故被群狗逐？」答言：「我所持者，是其狗肉。」問言：「仁者食狗肉耶？」答言：「我食。」因被譏嫌。以緣白佛，佛言：「凡諸苾芻，不應食狗及以鴟鸮，並諸鳥獸食死屍者，咸不應食。若有食者得惡作罪。」
緣處同前。時有盜賊，偷憍薩羅國勝光大王廄中上馬，將入闇林遂斷其命，棄其頭尾持肉而去。六眾苾芻性多饕餮，晨朝遍望觀察四方，遙見闇林有諸鷲烏從空飛下，因即相報共往其處，見彼所棄馬尾頭蹄，因相謂曰：「鄔波難陀！我今豐足糞掃之物。」
【現代漢語翻譯】 現代漢語譯本 本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第七
大唐三藏法師義凈奉 制譯
第五子攝頌曰：
狗肉不應啖， 並食尸鳥獸， 及以同蹄畜， 亦不食獼猴。
爾時佛在室羅伐城（Śrāvastī）。時屬儉年，諸俗人等多食狗肉。時六眾苾芻（bhikṣu），于日初分著衣持缽入城乞食，隨所至處人皆告曰：『聖者！可去，實無一物堪以奉施。』其家釜內有營食處，六眾見已便問彼言：『汝舍釜中是何飲食？』答云：『狗肉。』問言：『仁等食狗肉耶？』答言：『我食。』六眾報言：『我依仁等而為出家，汝所食物宜應與我。』彼便授與，六眾苾芻受肉而去。是時群狗既聞肉氣，共來圍繞號吠隨行。時諸居士見而告曰：『聖者！何故被群狗逐？』答言：『我所持者，是其狗肉。』問言：『仁者食狗肉耶？』答言：『我食。』因被譏嫌。以緣白佛，佛言：『凡諸苾芻，不應食狗及以鴟鸮（chī xiāo），並諸鳥獸食死屍者，咸不應食。若有食者得惡作罪。』
緣處同前。時有盜賊，偷憍薩羅國（Kośala）勝光大王廄中上馬，將入闇林遂斷其命，棄其頭尾持肉而去。六眾苾芻性多饕餮，晨朝遍望觀察四方，遙見闇林有諸鷲烏從空飛下，因即相報共往其處，見彼所棄馬尾頭蹄，因相謂曰：『鄔波難陀（Upananda）！我今豐足糞掃之物。』
【English Translation】 English version The Nidāna-Mātṛka of the Mūlasarvāstivāda
Mātṛka Volume 7 of the Mūlasarvāstivāda
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
Fifth Section's Summary:
Dog meat should not be eaten, Nor birds and beasts that eat corpses, As well as cloven-hoofed animals, Nor should one eat monkeys.
At that time, the Buddha was in Śrāvastī (city). It was a year of famine, and many laypeople were eating dog meat. The group of six bhikṣus (monks), at the first division of the day, put on their robes and carried their bowls to enter the city to beg for food. Wherever they went, people told them, 'Venerable ones! Please leave, there is really nothing to offer.' In one house, there was a pot where food was being prepared. The group of six saw it and asked, 'What food is being prepared in the pot in your house?' They replied, 'Dog meat.' They asked, 'Do you eat dog meat?' They replied, 'We eat it.' The group of six said, 'We have left home relying on you. You should give us the food you eat.' They gave it to them, and the group of six bhikṣus took the meat and left. At that time, a group of dogs smelled the meat and came to surround them, barking and following them. Some laypeople saw this and said, 'Venerable ones! Why are you being chased by a group of dogs?' They replied, 'What we are carrying is dog meat.' They asked, 'Do you eat dog meat?' They replied, 'We eat it.' Because of this, they were criticized. They reported the matter to the Buddha, and the Buddha said, 'All bhikṣus should not eat dogs, nor owls (chī xiāo), nor any birds or beasts that eat corpses. All of these should not be eaten. If anyone eats them, they commit a sin of wrong-doing.'
The setting is the same as before. At that time, some thieves stole a fine horse from the stables of King Prasenajit (Śūra) of Kośala (country), took it into a dark forest, killed it, discarded its head and tail, and took the meat away. The group of six bhikṣus were very gluttonous. In the morning, they looked around in all directions and saw vultures flying down from the sky in the dark forest. They told each other and went to that place, saw the discarded horse tail, head, and hooves, and said to each other, 'Upananda (name)! Today we are rich in refuse materials.'
遂共收取。時掌馬人尋蹤而至問六眾曰：「仁所著者是大仙服，如何更作斯惡行耶？」問言：「我作何事？」答言：「王廄上馬仁等偷殺。」報言：「此非我殺，是賊偷來殺而取肉，頭蹄及尾棄地而去。我等將作糞掃物取。」馬主譏曰：「此實可愛糞掃之物。」以緣白佛，佛言：「汝等苾芻，諸有同蹄之畜狐貉等類並不應食。若有食者得惡作罪。」時有獼猴攀條遠躑忽然墮地，因即命終。六眾見已持還住處，置於釜內自煮。時有女人失其兒子，尋逐蹤緒入逝多林，察見六眾于大釜內煮彼獼猴。女人見已捶胸叫曰：「嗚呼！我兒於此被煮。」是時六眾挑獼猴手以示女人，女人叫曰：「禍哉！此是兒手。」次挑其腳，女人告言：「禍哉！是我兒腳。」次舉其頭，女人復言：「禍哉！是我兒頭。」復舉其尾告女人曰：「你之兒子亦有尾耶？」女人告曰：「豈復仁等食獼猴肉？」答云：「不是汝兒，我食何過？」諸人聞已便起譏嫌，以緣白佛，佛言：「汝諸苾芻！獼猴之貌有類人形，是故苾芻亦不應食。若有食者得惡作罪。」
第六子攝頌曰：
小盞及衣角， 皮葉等有過， 除其鐵一種， 余物任情為。
佛在室羅伐城。時有苾芻，身嬰重病為苦所逼，便往醫處報言：「賢首！以所宜藥為我處方。」
【現代漢語翻譯】 現代漢語譯本 於是他們一起撿拾起來。這時，掌管馬匹的人循著軌跡趕來，問六眾說：『各位所蓋的是大仙的袈裟，為何還要做這種惡行呢？』六眾問：『我們做了什麼事？』掌馬人回答說：『王室馬廄里的馬，就是你們偷殺的。』六眾辯解說：『這不是我們殺的，是賊偷來殺了取肉，頭、蹄和尾巴都丟棄在地離開了。我們只是當做糞掃之物撿起來。』馬主譏諷說：『這真是可愛的糞掃之物啊。』他們將此事稟告佛陀，佛陀說：『你們這些比丘，凡是有同蹄的畜生，如狐貍、貉子等，都不應該吃。如果有人吃了，就犯了惡作罪。』 當時，有一隻獼猴攀著樹枝跳躍，忽然掉在地上，立刻就死了。六眾看見后，把它帶回住處，放在鍋里煮。當時，有一個女人丟失了她的兒子，循著軌跡進入逝多林（Jetavana，祇樹給孤獨園），發現六眾在大鍋里煮那隻獼猴。女人看見后，捶胸大叫：『嗚呼！我的兒子在這裡被煮了。』這時，六眾挑起獼猴的手給女人看，女人叫道：『禍哉！這是我兒子的手。』接著挑起獼猴的腳，女人說：『禍哉！是我兒子的腳。』接著舉起獼猴的頭，女人又說：『禍哉！是我兒子的頭。』又舉起獼猴的尾巴，問女人說：『你的兒子也有尾巴嗎？』女人說：『難道你們吃的是獼猴肉？』六眾回答說：『這不是你的兒子，我們吃有什麼過錯？』眾人聽了，便開始譏諷嫌棄，將此事稟告佛陀，佛陀說：『你們這些比丘！獼猴的相貌有些像人，所以比丘也不應該吃。如果有人吃了，就犯了惡作罪。』 第六子攝頌說： 小盞和衣角，皮和葉等有過失，除了鐵這一種，其餘的東西可以隨意使用。 佛陀在室羅伐城（Śrāvastī，舍衛城）。當時，有一位比丘，身患重病，被痛苦所逼迫，便去醫生的住所，告訴醫生說：『賢首！請用適合我的藥物為我開藥方。』
【English Translation】 English version Thereupon, they gathered them together. At that time, the horse keeper followed the tracks and arrived, asking the six monks: 'What you are wearing is the robe of a great ascetic. How could you commit such an evil deed?' He asked, 'What have we done?' The horse keeper replied, 'The horses from the royal stable were stolen and killed by you.' The six monks retorted, 'We did not kill them. Thieves stole them, killed them to take the meat, and discarded the head, hooves, and tail on the ground before leaving. We are merely collecting them as discarded refuse.' The horse owner mocked, 'These are truly lovely items of refuse.' They reported this matter to the Buddha, who said, 'You monks, you should not eat any cloven-hoofed animals such as foxes and raccoon dogs. If anyone eats them, they commit a dukkaṭa (惡作) offense.' At that time, a macaque monkey was leaping from branch to branch when it suddenly fell to the ground and died instantly. The six monks, upon seeing this, carried it back to their dwelling and placed it in a pot to cook. At that time, a woman lost her son and, following the tracks, entered Jetavana (逝多林, Gǐ shù gūdú yuán, the Jetavana Grove), where she saw the six monks cooking the macaque monkey in a large pot. Upon seeing this, the woman beat her chest and cried out, 'Alas! My son is being cooked here!' At that moment, the six monks picked up the monkey's hand to show the woman, and the woman cried out, 'Woe is me! This is my son's hand!' Next, they picked up the monkey's foot, and the woman said, 'Woe is me! This is my son's foot!' Then, they raised the monkey's head, and the woman exclaimed again, 'Woe is me! This is my son's head!' They then raised the monkey's tail and asked the woman, 'Does your son also have a tail?' The woman said, 'Are you eating macaque monkey meat?' The six monks replied, 'This is not your son. What fault is there in us eating it?' Upon hearing this, the people began to criticize and despise them, and they reported the matter to the Buddha, who said, 'You monks! The appearance of a macaque monkey is somewhat similar to that of a human, therefore monks should not eat it. If anyone eats it, they commit a dukkaṭa (惡作) offense.' The sixth section's summary verse says: 'Small cups and the corners of robes, skins and leaves, etc., are faulty; except for iron, other things can be used as one pleases.' The Buddha was in Śrāvastī (室羅伐城, Shè wèi chéng). At that time, there was a monk who was seriously ill and afflicted by suffering. He went to the doctor's residence and said to the doctor, 'Wise one! Please prescribe medicine that is suitable for me.'
醫人答曰：「有下灌藥宜可用之，病速瘳愈。」告言：「賢首！世尊未許。」答曰：「仁之大師慈悲為本，必緣此事開許無疑。」時諸苾芻以緣白佛，佛言：「醫人處方用下灌藥，當隨意作。」彼以小盞而為下灌，便棄其藥，佛言：「不應以盞而為下灌。」彼以衣角，藥如前棄，佛言：「不應衣角。」又以皮灌，復還棄藥，佛言：「不應用皮。」彼將葉裹，佛言：「不應，宜可作筒。」彼將鐵作熱而且硬，佛言：「除鐵一種，琉璃銅等咸隨意作。」
第七子攝頌曰：
甘蔗酪肉麻、 藥有四種別、 大麻蔓菁粥、 根等粥應餐。
爾時具壽鄔波離白世尊言：「其七日藥亦得用為盡壽藥不？」佛言：「得，即如甘蔗，體是時藥，汁為更藥，糖為七日，灰得盡形。鄔波離！酪是時攝，漿是更收，酥為七日，燒酪成灰便為盡壽。鄔波離！肉是時藥，脂成七日，燒肉成灰便為盡壽，隨事應服。」時有苾芻，身嬰病苦往醫人處問言：「賢首！我今帶病愿為處方。」醫人答曰：「聖者！應食大麻粥。」苾芻告曰：「世尊未許，我云何食？」醫答同前。以緣白佛，佛言：「醫人處方聽食麻粥，或是蔓菁根莖花葉，及其子實併除風疾，咸應作粥而啖食之。」
第八子攝頌曰：
開許粆糖飲， 得為
【現代漢語翻譯】 現代漢語譯本： 醫生回答說：『有下灌藥可以使用，病會很快痊癒。』比丘告訴醫生：『賢首（對醫生的尊稱）！世尊沒有允許。』醫生回答說：『仁慈的大師以慈悲為本，必定會因為這件事開許無疑。』當時，眾比丘將此事稟告佛陀，佛陀說：『醫生開的處方用下灌藥，應當隨意製作。』他們用小盞來做下灌，卻把藥倒掉了，佛陀說：『不應該用盞來做下灌。』他們用衣角，藥像之前一樣被倒掉，佛陀說：『不應該用衣角。』又用皮囊灌藥，又把藥倒掉，佛陀說：『不應該用皮囊。』他們用葉子包裹，佛陀說：『不應該，應該做成筒。』他們用鐵製作，熱而且硬，佛陀說：『除了鐵以外，琉璃、銅等都可以隨意製作。』 第七子攝頌說： 甘蔗、酪、肉、麻，藥有四種區別，大麻、蔓菁粥，根等粥應該食用。 當時，具壽（對年長有德比丘的尊稱）鄔波離（佛陀十大弟子之一，持戒第一）稟告世尊說：『這七日藥也可以用作盡壽藥嗎？』佛陀說：『可以，就像甘蔗，本體是時藥，汁是更藥，糖是七日藥，灰可以盡形（終身）服用。鄔波離！酪是時藥，漿是更藥，酥是七日藥，燒酪成灰就可以盡壽服用。鄔波離！肉是時藥，脂是七日藥，燒肉成灰就可以盡壽服用，根據情況應該服用。』當時有比丘，身患疾病，去醫生那裡詢問說：『賢首！我現在帶著病，希望您能開個處方。』醫生回答說：『聖者！應該食用大麻粥。』比丘告訴醫生說：『世尊沒有允許，我怎麼能吃呢？』醫生回答和之前一樣。比丘將此事稟告佛陀，佛陀說：『醫生開的處方，允許食用麻粥，或是蔓菁的根莖花葉，以及它的子實，都可以去除風疾，都應該做成粥來食用。』 第八子攝頌說： 開許粆糖飲，得為
【English Translation】 English version: The physician replied, 'There is a purgative medicine that can be used, and the illness will quickly heal.' The Bhikshu (Buddhist monk) told the physician, 'Venerable Sir (a respectful term for the physician)! The World Honored One (Buddha) has not permitted it.' The physician replied, 'Our benevolent teacher is based on compassion, and will surely permit this without a doubt.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'The physician's prescription for purgative medicine should be made as needed.' They used a small cup to administer the purgative, but discarded the medicine. The Buddha said, 'One should not use a cup to administer the purgative.' They used the corner of a robe, and the medicine was discarded as before. The Buddha said, 'One should not use the corner of a robe.' They used a leather bag to administer the medicine, and again discarded the medicine. The Buddha said, 'One should not use leather.' They wrapped it in leaves. The Buddha said, 'One should not. It is appropriate to make a tube.' They made it with iron, which was hot and hard. The Buddha said, 'Except for iron, glass, copper, etc., can be made as needed.' The seventh section's summary verse says: Sugarcane, curd, meat, hemp, medicines have four distinctions, hemp, turnip porridge, roots, etc., porridge should be eaten. At that time, the Venerable (term of respect for an elder monk) Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said to the World Honored One, 'Can these seven-day medicines also be used as lifetime medicines?' The Buddha said, 'Yes, just like sugarcane, the body is a seasonal medicine, the juice is a restorative medicine, the sugar is a seven-day medicine, and the ash can be taken for life. Upali! Curd is a seasonal medicine, whey is a restorative medicine, ghee is a seven-day medicine, and ghee burned to ash can be taken for life. Upali! Meat is a seasonal medicine, fat is a seven-day medicine, and meat burned to ash can be taken for life, and should be taken as needed.' At that time, there was a Bhikshu who was suffering from illness and went to a physician and asked, 'Venerable Sir! I am now ill and wish you to prescribe a remedy.' The physician replied, 'Holy one! You should eat hemp porridge.' The Bhikshu told the physician, 'The World Honored One has not permitted it, how can I eat it?' The physician replied as before. The Bhikshu reported this matter to the Buddha, and the Buddha said, 'The physician's prescription allows for the eating of hemp porridge, or the roots, stems, flowers, and leaves of turnips, as well as their seeds, can all remove wind disorders, and should all be made into porridge and eaten.' The eighth section's summary verse says: Permitting '粆' sugar drink, to be
七日藥； 生心為五事， 益彼應共分。
爾時世尊人間遊行至一聚落，時有長者宿世因緣應受如來之所化度。爾時世尊知彼長者受化時至，詣其住處。是時長者，即為世尊于彼寬廣敷設床座。爾時世尊就座而坐，時彼長者禮雙足已在一面坐。是時世尊觀彼長者意樂隨眠根性差別，而為說法示教利喜，令彼長者以智金剛杵破二十種薩迦耶見山，獲預流果。既得果已白世尊曰：「我今所證，非先祖父母所作、非國王作、非諸天作、亦非沙門婆羅門等作、亦非親友及宗族作。由依世尊大師力故，如是廣說，乃至受三歸依心生凈信。」爾時世尊，為彼長者宣說法要，日時遂過，佛及大眾悉皆絕食。長者白佛言：「我今欲作非時漿。」佛言：「隨意應作。」即去營辦粆糖等漿奉佛及僧。諸苾芻等以其過甜不能多飲，以緣白佛，佛言：「葡萄石榴及橘柚等，挼使破碎以物凈濾，勿令稠濁和攪而飲。」時具壽鄔波離，白佛言：「其粆糖飲，頗得守持經七日不？」佛言：「得，齊何應飲乃至澄清，未醋已來體未變者，隨意當飲。」
爾時佛在室羅伐城，時有長者請具壽阿難陀就舍而食。時給孤獨長者身嬰重病，世尊聞已與侍者阿難陀詣長者處問其疾苦。是時長者為佛敷座，世尊就座即為長者說法要已，從座欲去。時
彼長者請世尊曰：「唯愿哀愍今受我食。」爾時世尊默然許之。時阿難陀白佛言：「先有長者已請我食。」佛告阿難陀：「應舍先請與余苾芻，有五種事心念皆成，謂分別衣、守持衣、褒灑陀、隨意事、及受人請。」
緣處同前。時屬儉年，諸苾芻眾乞食難得，有敬信婆羅門及諸居士，請耆宿苾芻就舍而食。時諸苾芻但受一請余皆不受。世尊告曰：「若於儉年飲食難得，隨有請喚皆應受之。身自食已，于余苾芻咸應共食。」不被請人亦詣彼舍，施主告曰：「仁不是我所請之人。」便不與食，世尊告曰：「其受請者，應可先受食兩三口，為表相已作如是言：『居士！此諸苾芻乞食難得，我將此食回以施之。汝可隨喜。』如是二、三，隨所得食皆應回授，其最後者應自飽食。」
第九子攝頌曰：
醫教應服酥、 油及余殘觸、 並開服藥合、 除十為凈廚。
緣處同前。有一苾芻身嬰重病，問彼醫人。醫人報曰：「應可服酥，病當除差。」以緣白佛，佛言：「醫人處方隨意應服。」時病苾芻，于其夜分將欲食酥，無人為授，佛言：「應自取服，若酥難得，應可服油。」油更難得，遂便廢闕。時余苾芻有殘觸酥油，彼作是言：「我有酥油，然是殘觸。佛若開者汝當取服。」以緣白佛，佛言：「
【現代漢語翻譯】 現代漢語譯本：那位長者懇請世尊說：『唯愿您慈悲憐憫，今天接受我的供養。』當時世尊默然應允。這時阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『先前已經有長者邀請我用餐了。』佛告訴阿難陀：『應該放棄先前的邀請，把機會讓給其他的比丘（bhiksu，佛教出家男眾），有五種情況下，心念都可以成就，即：分別衣、守持衣、褒灑陀（Posadha，每半月舉行的懺悔儀式）、隨意事（Pravāraṇā，雨季安居結束時的自恣儀式）以及接受他人的邀請。』
緣起的地方和之前一樣。當時正值饑荒之年，各位比丘乞食很難得到食物，有些恭敬信仰的婆羅門（Brahmin，古印度社會中的祭司階層）和各位居士（upasaka，在家佛教信徒）邀請年長的比丘到家中用餐。當時各位比丘只接受一份邀請，其餘的都不接受。世尊告誡說：『如果在饑荒之年，飲食難以獲得，無論誰邀請都應該接受。自己吃飽后，應該把剩餘的食物分給其他的比丘一起食用。』沒有被邀請的人也去了那家，施主（dānapati，佈施者）告訴他們說：『您不是我邀請的人。』就不給他們食物。世尊告誡說：『那些接受邀請的人，應該先吃兩三口食物，作為已經接受邀請的表示，然後這樣說：『居士！這些比丘乞食很難得到食物，我將這些食物轉施給他們，您可以隨喜（anumodana，對他人功德的隨喜讚歎）。』像這樣重複兩三次，無論得到多少食物都應該轉施出去，最後剩下的才應該自己吃飽。』
第九子攝頌說：
醫生的教導應該服用酥油（ghṛta，澄清的奶油）、油以及剩餘的殘餘物，並且允許打開藥盒服用藥物，除了十種不凈之物外，廚房都是清凈的。
緣起的地方和之前一樣。有一位比丘身患重病，詢問醫生。醫生回答說：『應該服用酥油，病就會痊癒。』他將此事稟告佛陀，佛說：『醫生開的藥方，可以隨意服用。』當時生病的比丘，在夜裡想要服用酥油，卻沒有人給他。佛說：『應該自己取用服用，如果酥油難以得到，可以服用油。』如果油更難得到，就只好作罷。當時其他的比丘有剩餘的殘餘酥油，他們說：『我有酥油，但是是殘餘的。如果佛允許，你可以拿去服用。』他將此事稟告佛陀，佛說：
【English Translation】 English version: That elder requested the World-Honored One, saying, 'May you have compassion and accept my food today.' At that time, the World-Honored One silently agreed. Then Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) said to the Buddha, 'A certain elder has already invited me to a meal.' The Buddha told Ānanda, 'You should relinquish the prior invitation and give the opportunity to other bhikshus (Buddhist monks). There are five matters in which the intention is fulfilled: namely, distributing robes, maintaining robes, Posadha (a bi-monthly ceremony of confession), Pravāraṇā (the ceremony marking the end of the rainy season retreat), and accepting invitations from others.'
The setting is the same as before. It was a year of famine, and it was difficult for the bhikshus to obtain food through begging. Some respectful and faithful Brahmins (the priestly class in ancient Indian society) and lay practitioners (upasaka, lay Buddhist devotees) invited senior bhikshus to their homes for meals. At that time, the bhikshus only accepted one invitation and declined all others. The World-Honored One said, 'If it is a year of famine and food is difficult to obtain, you should accept any invitation you receive. After you have eaten your fill, you should share the remaining food with the other bhikshus.' Those who were not invited also went to those homes, and the donors (dānapati, givers) told them, 'You are not the ones I invited.' and did not give them food. The World-Honored One said, 'Those who are invited should first take two or three mouthfuls of food to indicate that they have accepted the invitation, and then say, 'Lay practitioners! It is difficult for these bhikshus to obtain food through begging. I will give this food back to them. You may rejoice (anumodana, rejoicing in the merits of others).' Repeat this two or three times. Whatever food you receive, you should give it back to them. The last one should eat his fill.'
The ninth chapter's summary verse says:
A doctor's instruction is to take ghee (clarified butter), oil, and any remaining residue, and it is permissible to open the medicine box to take medicine. Except for ten impure things, the kitchen is pure.
The setting is the same as before. There was a bhikshu who was seriously ill and asked a doctor. The doctor replied, 'You should take ghee, and the illness will be cured.' He reported this matter to the Buddha, who said, 'You should take whatever the doctor prescribes.' At that time, the sick bhikshu wanted to take ghee in the night, but there was no one to give it to him. The Buddha said, 'You should take it yourself. If ghee is difficult to obtain, you may take oil.' If oil is even more difficult to obtain, then he had to give up. At that time, other bhikshus had leftover ghee and oil, and they said, 'We have ghee and oil, but it is leftover. If the Buddha permits, you may take it.' He reported this matter to the Buddha, who said:
病者貧無，設是殘觸服之無犯。」具壽鄔波離白佛言：「如世尊說：『汝諸苾芻應持服藥合。』者，其事如何？」佛言：「除四寶已，余皆得畜。」
爾時世尊在薜舍離，告諸苾芻：「有十種地，不應結作凈廚，所謂露地、門屋、下房、檐前、溫暖堂、洗浴室、官人宅、制底邊、外道家、俗人舍、尼寺中。若煮食時皆得惡作。」鄔波離白佛言：「若結一室共作凈廚，既作法已上下傍邊皆成凈不？」佛告鄔波離：「若大眾共許，結此一處作凈廚時，上下四邊勢分之內悉皆成凈。」
第十子攝頌曰：
根莖葉花果， 皆應淡酒浸， 水攪而飲用， 並許其異食。
爾時世尊既度釋子出家，其人皆慣飲酒，由斷酒故身色痿黃。以緣白佛，佛言：「但有造酒之物，所謂根莖葉花果等，並屑為末以白布裹，可於無力不醉淡酒中而為浸漬，勿令器滿而封蓋之。后以清水投中攪飲，或以麹及樹皮並諸香藥，搗簁為末，布帛裹之。用杖橫系，懸于新熟酒甕內，勿令沾酒，經一二宿以水攪用。斯之二種：時與非時，隨飲無犯。如是能令酒渴止息。汝諸苾芻！以我為師者不應飲酒，不與不取乃至不以茅端渧酒而著口中。」
「如世尊說：『莎底苾芻應與異食。』者，當云何與？」佛言：「初生犢子糞尿
【現代漢語翻譯】 現代漢語譯本： 病者、貧窮的人，如果沒有，即使是殘疾人接觸了（食物），服用也沒有罪過。'具壽（Ayasma，尊敬的）鄔波離（Upali，佛陀十大弟子之一）問佛說：'如果世尊說：'你們這些比丘（Bhikkhu，佛教出家男眾）應該持有服藥的器具。'，這件事應該如何做？'佛說：'除了四寶（金、銀、琉璃、玻璃）以外，其餘的都可以持有。'
當時，世尊（Bhagavan，佛陀的稱號）在薜舍離（Vesali，古印度城市），告訴各位比丘：'有十種地方，不應該結界作為凈廚（專門用於準備食物的廚房），分別是露天的地方、門屋、下房、屋檐前、溫暖堂、洗浴室、官人宅、制底（Cetiya，佛塔或聖地）邊、外道（非佛教）家、俗人（在家信徒）的住所、尼寺（比丘尼的寺院）中。如果煮食物的時候，都會犯惡作罪（佛教戒律中的一種輕罪）。'鄔波離問佛說：'如果結界一個房間共同作為凈廚，已經做了結界之法后，上下旁邊都成為清凈的嗎？'佛告訴鄔波離：'如果大眾共同允許，結界這個地方作為凈廚的時候，上下四邊的勢力範圍之內，全部都成為清凈的。'
第十子攝頌說： 根、莖、葉、花、果，都應該用淡酒浸泡， 用水攪拌后飲用，並且允許其他的食物。
當時，世尊已經度化了釋迦族（Sakya，佛陀的種族）的子弟出家，這些人全都習慣飲酒，因為斷酒的緣故，身體的顏色變得萎黃。因為這件事稟告了佛，佛說：'只要是有製造酒的材料，像是根、莖、葉、花、果等等，都磨成粉末用白布包裹，可以在沒有酒力不會醉的淡酒中浸泡，不要讓容器裝滿而要封蓋它。之後用清水投入其中攪拌飲用，或者用酒麴以及樹皮和各種香藥，搗碎篩成粉末，用布帛包裹。用木杖橫著繫住，懸掛在新釀的酒甕內，不要讓它沾到酒，經過一兩天後用水攪拌使用。這兩種方法：無論何時或非時，隨意飲用都沒有罪過。這樣能夠讓酒渴止息。你們這些比丘！以我為老師的人不應該飲酒，不給予也不拿取，甚至不可以用茅草的尖端蘸取酒滴而放到口中。'
'如果世尊說：'莎底（Sati，人名）比丘應該給予不同的食物。'，應該如何給予？'佛說：'初生的小牛的糞便和尿液
【English Translation】 English version: 'The sick, the poor, if there is nothing else, even if a disabled person touches it, there is no offense in consuming it.' The Venerable (Ayasma) Upali (one of the Buddha's ten principal disciples) asked the Buddha: 'If the World Honored One (Bhagavan, an epithet of the Buddha) says: 'You Bhikkhus (Buddhist monks) should keep medicine containers,' how should this be done?' The Buddha said: 'Except for the four treasures (gold, silver, lapis lazuli, crystal), everything else can be kept.'
At that time, the World Honored One was in Vesali (an ancient Indian city), and told the Bhikkhus: 'There are ten kinds of places where a clean kitchen (a kitchen specifically for preparing food) should not be established, namely open ground, gatehouses, lower rooms, under eaves, warm rooms, bathrooms, government officials' residences, near Cetiyas (stupas or sacred sites), non-Buddhist homes, laypeople's residences, and nunneries (Bhikkhunis' monasteries). If you cook food in these places, you will commit a Dukkaṭa offense (a minor offense in Buddhist monastic rules).' Upali asked the Buddha: 'If a room is designated as a clean kitchen, and the ritual of designation has been performed, will the area above, below, and around it become pure?' The Buddha told Upali: 'If the Sangha (community) collectively agrees to designate this place as a clean kitchen, then the entire area within its boundaries, above, below, and on all sides, will become pure.'
The tenth section's summary verse says: Roots, stems, leaves, flowers, and fruits, all should be soaked in weak wine, Stir with water and drink, and other foods are also allowed.
At that time, the World Honored One had already ordained the Sakya (the Buddha's clan) sons, and these people were all accustomed to drinking alcohol. Because of abstaining from alcohol, their complexions became withered and yellow. Because of this matter, they reported to the Buddha, and the Buddha said: 'As long as there are materials for making alcohol, such as roots, stems, leaves, flowers, fruits, etc., grind them into powder and wrap them in white cloth. You can soak them in weak wine that has no strength and will not cause intoxication, do not fill the container completely, and seal it. Afterwards, add clear water and stir to drink, or use yeast and tree bark, along with various fragrant herbs, pound and sift them into powder, and wrap them in cloth. Use a stick to tie it horizontally and hang it inside a newly brewed wine vat, do not let it touch the wine, and after one or two nights, stir it with water and use it. These two methods: whether it is the right time or not, you can drink it at will without offense. This can stop the thirst for alcohol. You Bhikkhus! Those who take me as their teacher should not drink alcohol, neither give nor take, not even dip the tip of a blade of grass in a drop of alcohol and put it in your mouth.'
'If the World Honored One says: 'The Bhikkhu Sati (a personal name) should be given different food,' how should it be given?' The Buddha said: 'The feces and urine of a newborn calf'
，並崛路陀樹灰：一、菩提樹灰，二、劫畢他，三、阿說他，四、鄔曇跋羅樹灰，五、溺崛路及入地。四指下土相和一處攪而隨用。」「不知何人應取？」佛言：「令信敬者取，還令信敬者授。」
目得迦別門第二總攝頌曰：
定物有主處， 須問憍薩羅； 從像預先差， 大減會尼眾。
第一子攝頌曰：
定物不應移， 莫拾賊遺物， 尸林亦復爾， 隨許並應收。
爾時佛在室羅伐城。有一長者多饒財寶，造一住處施與僧伽，及諸臥褥供身雜物咸持奉施。有少苾芻在此而住，共相謂曰：「諸具壽！臥褥資具既甚豐盈，若舉置時恐多損壞，隨足受用所有餘物，應可分與苾芻僧伽。」即如其議，所有餘物悉皆分與隨近僧伽。時有乞食苾芻遊行至此，時舊住者便為解勞，彼客苾芻問言：「具壽！頗有餘長閑臥具不？」答曰：「此無閑物。」諸客苾芻于破床上，苦臥通宵至於晨朝，執持戶鑰向俗人本寺主處。既至彼已就座而坐，即為長者宣說法要，讚歎七種有事福業。長者答曰：「此之福業我今已作。」苾芻答曰：「仁之住處猶乏臥具，我于昨夜眠一破床，極受辛苦。」其寺本主報言：「我以眾多臥褥資具奉施大眾，豈非苾芻將我施物向余處耶？」苾芻問曰：「識鎖鑰不？」答言
【現代漢語翻譯】 現代漢語譯本：還有崛路陀樹灰：一、菩提樹灰（Bodhi tree ash），二、劫畢他（Kapittha），三、阿說他（Asvattha），四、鄔曇跋羅樹灰（Udumbara tree ash），五、溺崛路（Nigrodha）及入地。用四指下的土與這些灰混合在一起攪拌，然後根據需要使用。」「不知道應該由什麼人來取用？」佛說：「讓有信仰和尊敬心的人來取，並且讓他們交給同樣有信仰和尊敬心的人。」
《目得迦別門》第二總攝頌說：
確定物品有主的地方，必須詢問憍薩羅（Kausala）；從佛像預先指定，大量減少會尼眾（bhiksuni sangha）。
第一子攝頌說：
確定了的物品不應該轉移，不要拾取賊人遺留的物品，尸林（burial ground）也是如此，隨喜允許的都應該收取。
當時，佛陀在室羅伐城（Sravasti）。有一位富有的長者，擁有大量的財富，建造了一處住所施捨給僧伽（sangha），以及各種臥具和供養身體的雜物，全部都拿出來奉獻施捨。有一些比丘（bhiksu）住在這裡，他們互相說道：「各位具壽（ayushman）！臥具和資生用具已經非常豐盛，如果全部都拿出來放置，恐怕會造成很多損壞，不如根據需要取用，剩下的東西，應該可以分給其他的比丘僧伽。」於是他們按照這個提議，將所有剩餘的物品都分給了附近的僧伽。當時，有一位乞食的比丘偶然來到這裡，之前的住客便為他解除疲勞，這位客人比丘問道：「具壽！還有多餘的空閑臥具嗎？」回答說：「這裡沒有空閑的物品。」這些客人比丘在破床上痛苦地睡了一整夜，直到早晨，拿著門鑰匙去見俗人，也就是寺廟原來的主人。到達那裡之後，就坐下來，為長者宣講佛法的要義，讚歎七種有益的福業。長者回答說：「這些福業我現在已經做了。」比丘回答說：「您的住所還缺少臥具，我昨天晚上睡在一張破床上，非常辛苦。」寺廟原來的主人說：「我已經將大量的臥具和資生用具奉獻給大眾，難道是比丘們將我施捨的物品拿到其他地方去了嗎？」比丘問道：「您認識這把鎖鑰嗎？」回答說：「認識。」
【English Translation】 English version: Furthermore, ashes from the following trees: 1. Bodhi tree ash (Bodhi tree ash), 2. Kapittha (Kapittha), 3. Asvattha (Asvattha), 4. Udumbara tree ash (Udumbara tree ash), 5. Nigrodha (Nigrodha) and soil from where it enters the ground. Mix these ashes with soil from under four fingers' depth and use as needed.' 'Who should take it?' The Buddha said, 'Let those who have faith and respect take it, and let them give it to those who also have faith and respect.'
The second summary verse of the 'Separate Section on Objects' says:
When determining the owner of an object, one must ask Kausala (Kausala); designate in advance from the image, greatly reduce the assembly of nuns (bhiksuni sangha).
The first summary verse says:
Determined objects should not be moved, do not pick up items left by thieves, the burial ground (burial ground) is also the same, whatever is permitted should be collected.
At that time, the Buddha was in Sravasti (Sravasti). There was a wealthy householder who had a great deal of wealth, and he built a dwelling to give to the sangha (sangha), as well as various bedding and miscellaneous items for bodily needs, all of which he offered as a donation. Some bhiksus (bhiksu) were staying there, and they said to each other, 'Venerable ones (ayushman)! The bedding and provisions are already very abundant, and if we were to put them all out, I am afraid that it would cause a lot of damage. It would be better to take what we need, and the remaining items should be distributed to the other bhiksu sanghas.' So they followed this suggestion and distributed all the remaining items to the nearby sanghas. At that time, a mendicant bhiksu happened to come here, and the previous residents relieved his fatigue. This guest bhiksu asked, 'Venerable one! Is there any extra bedding available?' The reply was, 'There are no extra items here.' These guest bhiksus slept painfully on broken beds all night until morning, and then took the door key to see the layman, who was the original owner of the monastery. After arriving there, he sat down and expounded the essentials of the Dharma to the householder, praising the seven kinds of meritorious deeds. The householder replied, 'I have already done these meritorious deeds.' The bhiksu replied, 'Your dwelling is still lacking bedding. Last night I slept on a broken bed and suffered greatly.' The original owner of the monastery said, 'I have already offered a large amount of bedding and provisions to the community. Could it be that the bhiksus have taken the items I donated to other places?' The bhiksu asked, 'Do you recognize this key?' The reply was, 'Yes.'
：「我識。」即與長者共往觀察。時彼長者到住處已問舊苾芻：「我以眾多臥褥資具奉施大眾，今並何在？」時諸苾芻即以上事具答施主。長者告曰：「應可取來，我本要心施此住處。」以緣白佛，佛言：「不應持此處物與余住處，應隨定處而受用之。若私與者應全酬直。若不還者，得重越法罪。」
緣處同前。六眾苾芻共諸商旅人間遊行。時諸商旅咸被賊劫，然彼賊徒將物不盡棄之而去。時六眾苾芻隨賊後行，見其遺物，遂相告曰：「難陀、鄔波難陀！奇哉豐足糞掃之衣，可共持去。」即取衣物。物主來至見六眾持衣便共譏曰：「我所有物，賊不奪者，仁復重偷，尊者著大仙衣造斯惡行。」問言：「我作何事？」答言：「汝偷我衣。」苾芻曰：「賊奪汝衣棄之而去，作糞掃想我等取之。」以緣白佛，佛言：「賊奪商旅所遺棄物不應收取，若取物者得惡作罪。」復有商主被賊所偷，持物不盡所有殘餘，諸居士等告曰：「仁者隨樂收取。」苾芻不取，世尊告曰：「若隨聽者應取。」
爾時佛在王舍城。時六眾苾芻往寒林中停屍之處，遂便共見衣裳傘蓋及以柴樵，而相謂言：「難陀、鄔波難陀！多糞掃物可共持去。」其守尸林旃荼羅等後來至此，便作是念：「誰劫奪此深摩舍那？」是時六眾經七八日共相謂曰
【現代漢語翻譯】 現代漢語譯本： 『我認識。』於是就和長者一同前去察看。當時那位長者到達住處后，問原來的比丘：『我用眾多的臥具和資具奉獻給大眾，現在都在哪裡呢？』眾位比丘就把以上的事情詳細地告訴了施主。長者說：『應該可以拿回來，我本來就打算把這些東西施捨給這個住處。』 他們把這件事稟告了佛陀，佛陀說：『不應該把這個住處的東西拿給其他的住處，應該按照規定的地方來受用這些東西。如果私自給予，應該全部償還價值。如果不償還，就犯了嚴重的越法罪。』 事情的起因和地點與之前相同。六眾比丘和一些商人一起在人間行走。當時那些商人都被盜賊搶劫了，然而那些盜賊並沒有把所有的東西都拿走，就丟棄了離開了。當時六眾比丘跟在盜賊後面行走，看見他們遺棄的物品，就互相告訴說：『難陀（Nanda，人名）、鄔波難陀（Upananda，人名）！多麼豐盛的糞掃衣啊，可以一起拿走。』於是就拿走了衣物。失主來了，看見六眾比丘拿著自己的衣服，就一起譏諷說：『我的東西，盜賊沒有搶走的，你們又再次偷竊，尊者穿著大仙的衣服，卻做出這種惡劣的行為。』 （失主）問：『我做了什麼事？』（比丘）回答說：『你偷了我的衣服。』比丘說：『盜賊搶了你的衣服丟棄了，我們認為是糞掃衣才拿走的。』他們把這件事稟告了佛陀，佛陀說：『盜賊搶劫商人後遺棄的物品不應該收取，如果收取了物品，就犯了惡作罪。』 又有商人被盜賊偷竊，沒有把所有的東西都拿走，還有一些剩餘的，一些居士等告訴（比丘）說：『仁者可以隨意收取。』比丘沒有收取，世尊告訴說：『如果（失主）允許，就應該收取。』 當時佛陀在王舍城（Rajagrha）。當時六眾比丘前往寒林（sītavana，停屍場）中停屍的地方，於是就一起看見了衣裳、傘蓋以及柴火，就互相說道：『難陀（Nanda）、鄔波難陀（Upananda）！有很多糞掃物可以一起拿走。』那些看守尸林的旃荼羅（Candalas，賤民）等人後來到這裡，就想：『是誰搶劫了這個深摩舍那（smasana，墓地）？』當時六眾比丘經過七八天，互相說道
【English Translation】 English version: 『I recognize it.』 Then he went with the elder to observe. When that elder arrived at the dwelling place, he asked the former Bhikshus: 『I have offered many bedding and provisions to the Sangha, where are they now?』 The Bhikshus then told the donor in detail about the above matter. The elder said: 『They should be taken back, I originally intended to donate these things to this dwelling place.』 They reported this matter to the Buddha, and the Buddha said: 『One should not take things from this dwelling place to other dwelling places, one should use these things according to the designated place. If one gives them privately, one should repay the full value. If one does not repay, one commits a serious transgression.』 The cause and location are the same as before. The group of six Bhikshus were traveling with some merchants. At that time, the merchants were robbed by thieves, but the thieves did not take everything and abandoned the rest. The group of six Bhikshus followed behind the thieves and saw the abandoned items, and they told each other: 『Nanda (Nanda, a name), Upananda (Upananda, a name)! What abundant rag robes, we can take them together.』 So they took the clothing. The owners came and saw the group of six Bhikshus holding their clothes, and they ridiculed them together, saying: 『My things, which the thieves did not take, you are stealing again. Venerable ones, wearing the robes of great ascetics, you commit such evil deeds.』 (The owner) asked: 『What have I done?』 (The Bhikshu) replied: 『You stole my clothes.』 The Bhikshu said: 『The thieves robbed your clothes and abandoned them, we thought they were rag robes and took them.』 They reported this matter to the Buddha, and the Buddha said: 『One should not take the abandoned items left by thieves who robbed merchants. If one takes the items, one commits a Dukkata offense.』 Again, a merchant was robbed by thieves, who did not take everything, and there were some remaining items. Some laypeople told (the Bhikshu): 『Benevolent one, you may take them as you please.』 The Bhikshu did not take them. The World Honored One said: 『If (the owner) allows it, one should take them.』 At that time, the Buddha was in Rajagrha (Rajagrha). At that time, the group of six Bhikshus went to the charnel ground (sītavana, a place for corpses) and saw clothes, umbrellas, and firewood, and they said to each other: 『Nanda (Nanda), Upananda (Upananda)! There are many rag items that we can take together.』 Those who guarded the charnel ground, the Candalas (Candalas, outcastes), came here later and thought: 『Who has robbed this smasana (smasana, cemetery)?』 At that time, the group of six Bhikshus, after seven or eight days, said to each other
：「難陀、鄔波難陀！深摩舍那計應豐有糞掃之衣，可共往彼收斂其物。」既至彼已，時旃荼羅遂即執捉告曰：「阿遮利耶！所有王家課役之事，皆悉出在深摩舍那。云何仁等他所掌物而竊取之？」以緣白佛，佛言：「汝諸苾芻！深摩舍那他所掌物衣蓋柴薪，並不應取。若有取者得重越法罪。」復有餘處掌尸林人，既懷信敬，告苾芻曰：「隨意取衣。」彼不敢取，以緣白佛，佛言：「若彼聽者，隨意應取。」
第二子攝頌曰：
有主天廟物， 苾芻不應取， 看病人不應， 勸他舍法服。
爾時佛在室羅伐城逝多林給孤獨園。六眾苾芻與車商旅涉路而行，忽于中途其車軸折。時彼商主棄斯折軸，別將余軸替之而去。六眾苾芻即取折軸於四衢道中，埋令豎立，自相謂曰：「此應名作車軸天尊。」既建立已舍之而去。時有長者以食祭祠，復有餘人於斯乞愿：「若能令我稱所求者，當爲天尊造立堂舍。並婆羅門眾一百八人，于日日中常來設會。」作斯祈願，得稱所求，即于其所造立堂廟。時諸商旅往來至此，咸以衣物劫貝毛等奉施天尊。六眾重來見彼天廟，商估雜踏車馬駢闐，多有資財非常豐贍，共相謂曰：「車軸天尊奇豐衣物，我等今者應可取之。」時守廟人見其取物，白言：「聖者！我於此處恒
【現代漢語翻譯】 現代漢語譯本： 『難陀（Nanda，佛陀的堂弟）、鄔波難陀（Upananda，比丘）！在深摩舍那（Śmaśāna，墓地）應該有很多被丟棄的糞掃衣，我們可以一起去那裡收集它們。』他們到達那裡后，一位旃荼羅（Caṇḍāla，印度種姓制度中的賤民）立刻抓住他們說：『阿遮利耶（Ācārya，老師）！所有王家的課役之事，都在深摩舍那進行。你們怎麼能偷取他人掌管的物品呢？』他們將此事稟告佛陀，佛陀說：『你們這些比丘！深摩舍那中他人掌管的衣物、覆蓋物、柴薪，都不應該拿取。如果有人拿取，將犯下重越法罪。』又有其他地方掌管尸林（墓地）的人，心懷敬信，告訴比丘們說：『你們可以隨意拿取衣物。』但比丘們不敢拿取，將此事稟告佛陀，佛陀說：『如果他們允許，你們就可以隨意拿取。』
第二子攝頌說：
有主的天廟之物，比丘不應該拿取，不應該看護病人，不應該勸他人捨棄法服。
當時，佛陀在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。六眾比丘與車隊商人一同趕路，突然在途中車軸斷裂。當時，那位商隊首領丟棄了斷裂的車軸，另外換了一根車軸繼續趕路。六眾比丘就拿走了斷裂的車軸，在四通八達的道路中間，將它埋起來豎立著，互相說道：『這應該叫做車軸天尊。』建立好后就離開了。當時，有一位長者用食物祭祀它，還有其他人在這裡祈求：『如果能讓我如願以償，我將為天尊建造殿堂。並請一百零八位婆羅門（Brāhmaṇa）每天都來設宴。』他們這樣祈願，得到了滿足，就在那裡建造了殿堂。當時，各地的商隊往來經過這裡，都用衣物、劫貝（一種布料）、毛織品等供奉天尊。六眾比丘再次來到這裡，看到天廟，商人們雜亂地聚集，車馬擁擠，有很多非常豐厚的資財，互相說道：『車軸天尊的衣物非常豐厚，我們現在應該可以拿取一些。』當時，守廟人看到他們拿取物品，說道：『聖者！我一直在這裡』
【English Translation】 English version: 'Nanda (佛陀's cousin), Upananda (Bhikkhu)! In the Śmaśāna (cemetery), there should be many discarded robes made of rags. We can go there together to collect them.' After they arrived, a Caṇḍāla (a member of the lowest caste in the Indian caste system) immediately grabbed them and said, 'Ācārya (teacher)! All the royal duties are carried out in the Śmaśāna. How can you steal things under the control of others?' They reported this matter to the Buddha, who said, 'You bhikkhus! You should not take the clothes, coverings, or firewood under the control of others in the Śmaśāna. If anyone takes them, they will commit a serious offense.' In another place, the person in charge of the Śivavana (cemetery), with faith and respect, told the bhikkhus, 'You can take the clothes as you wish.' But the bhikkhus did not dare to take them and reported this matter to the Buddha, who said, 'If they allow it, you can take it as you wish.'
The second verse of the son says:
A bhikkhu should not take things from a temple owned by someone, should not take care of the sick, and should not persuade others to abandon the Dharma robes.
At that time, the Buddha was in the Jetavana (Jetavana) Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). The six bhikkhus were traveling with a caravan of merchants when the axle of the cart suddenly broke on the way. At that time, the leader of the caravan abandoned the broken axle and replaced it with another one to continue on his way. The six bhikkhus took the broken axle and buried it upright in the middle of the crossroads, saying to each other, 'This should be called the Axle Deva.' After setting it up, they left. At that time, an elder offered food to it, and others prayed here, 'If you can grant my wishes, I will build a temple for the Deva. And I will invite one hundred and eight Brāhmaṇas (Brāhmaṇa) to hold a banquet every day.' They prayed in this way and were satisfied, so they built a temple there. At that time, caravans from all over came and went, offering clothes, fine cloth, woolen fabrics, and other things to the Deva. The six bhikkhus came here again and saw the temple, where merchants gathered in a disorderly manner, carts and horses were crowded, and there were many very rich resources. They said to each other, 'The Axle Deva has very rich clothes, we should be able to take some now.' At that time, the temple keeper saw them taking things and said, 'Venerable ones! I have always been here'
作修治。云何仁等有主神堂衣毛劫貝，而便輒取？」六眾報曰：「汝久寒賤，何處得有如此天廟？本由我等創斯建立，以折車軸將作天尊，不體來由漫生吝護。」時鄔波難陀拳打車軸，以手拔出。諸人告曰：「設尊者造或可餘人，而我依此以為活命，如何見奪所有衣資。」時諸居士咸起譏嫌。苾芻以緣白佛，佛言：「不應輒取有主天廟所有衣貲劫貝毛等，若有取者得重越法罪。有餘天廟隨意令取。」時諸苾芻並不敢取，以緣白佛，佛言：「若他聽者是即應取。」
緣處同前。時有苾芻身嬰病苦，如世尊說：「令病苾芻于僧伽中宜修福業。」時瞻病者告病人曰：「可於僧田少當行施。」病人答曰：「我無一物，今應持我三衣施之。」時瞻病者持衣奉施僧伽，受已賣而共分。苾芻病差遂闕三衣，以緣白佛，佛言：「不應勸病苾芻施人三衣，勸他舍者得越法罪。然僧伽不合受此三衣，假令受者不應分散，見闕當還。若有分者得惡作罪。」
第三子攝頌曰：
物須問施主， 眾利可平分； 二大合均分， 餘眾應加減。
爾時佛在室羅伐城。時有長者，施僧尼二眾食，復以財物奉施二眾。諸苾芻等不知云何應分其物？以緣白佛，佛言：「應問施主，隨語而分。」
緣處同前。時有六十苾芻
【現代漢語翻譯】 現代漢語譯本： 作修繕。為什麼你們這些仁者要拿走有主神堂的衣服、毛織品和劫貝（一種棉料）呢？』六眾回答說：『你一直貧寒卑賤，哪裡來的這樣的天廟？本來是我們這些人最初建立的，用折斷的車軸當作天尊，不瞭解來由就隨便吝惜守護。』當時鄔波難陀（佛陀弟子名）用拳頭打車軸，用手拔了出來。眾人告狀說：『即使是尊者您建造的，或許可以給其他人，但是我們依靠這個來維持生活，怎麼能奪走我們所有的衣物錢財呢？』當時各位居士都開始譏諷嫌棄。苾芻（佛教出家男眾）將此事稟告佛陀，佛陀說：『不應該隨便拿取有主神廟所有的衣服、財物、劫貝、毛織品等，如果有人拿取，就犯了重越法罪。如果是無主的天廟，可以隨意拿取。』當時各位苾芻都不敢拿取，將此事稟告佛陀，佛陀說：『如果對方允許，就可以拿取。』 緣起的地方和前面一樣。當時有位苾芻身患疾病，正如世尊所說：『應該讓生病的苾芻在僧伽（佛教僧團）中修福業。』當時照顧病人的人告訴病人說：『可以在僧田（僧侶的田地）里稍微施捨一些。』病人回答說：『我什麼都沒有，現在應該把我的三衣（佛教僧侶所穿的三種衣服）施捨出去。』當時照顧病人的人拿著衣服奉獻給僧伽，僧伽接受后賣掉，然後大家一起分了錢。苾芻病好后，缺少了三衣，將此事稟告佛陀，佛陀說：『不應該勸生病的苾芻把三衣施捨給別人，勸他捨棄的人犯了越法罪。而且僧伽不應該接受這三衣，即使接受了也不應該分散，看到缺少的時候應該還給他。如果有人分了，就犯了惡作罪。』 第三子攝頌說： 物品須詢問施主，大眾利益可平分；兩大類（僧尼）可平均分，其餘大眾應加減（分配）。 當時佛陀在室羅伐城（古印度城市名）。當時有位長者，佈施僧尼二眾食物，又用財物奉獻給二眾。各位苾芻不知道應該如何分配這些財物？將此事稟告佛陀，佛陀說：『應該詢問施主，按照施主所說的話來分配。』 緣起的地方和前面一樣。當時有六十位苾芻
【English Translation】 English version: for repairs. Why do you benevolent ones take the clothes, woolens, and jiebei (a type of cotton fabric) from the shrine that has an owner?' The Six Groups replied, 'You have been poor and lowly for a long time. Where would you get such a heavenly shrine? Originally, we were the ones who first created this, using a broken axle as the heavenly deity. You don't understand the origin and are just stingy in protecting it.' At that time, Upananda (name of a Buddha's disciple) punched the axle with his fist and pulled it out with his hand. The people complained, 'Even if the venerable one built it, or perhaps gave it to others, we rely on this to make a living. How can you take away all our clothes and money?' At that time, all the laypeople began to ridicule and dislike them. The bhikshus (Buddhist monks) reported this matter to the Buddha, and the Buddha said, 'One should not casually take the clothes, property, jiebei, woolens, etc. from a shrine that has an owner. If someone takes them, they commit a grave transgression. If it is a shrine without an owner, one can take them at will.' At that time, all the bhikshus did not dare to take them and reported this matter to the Buddha. The Buddha said, 'If the other party allows it, then one should take it.' The circumstances are the same as before. At that time, there was a bhikshu suffering from illness. As the World Honored One said, 'One should have the sick bhikshu cultivate meritorious deeds in the sangha (Buddhist monastic community).' At that time, the person caring for the sick person told the sick person, 'You can donate a little to the sangha's field (land belonging to the monastic community).' The sick person replied, 'I have nothing. Now I should donate my three robes (the three garments worn by Buddhist monks).' At that time, the person caring for the sick person took the robes and offered them to the sangha. After the sangha accepted them, they sold them and divided the money among themselves. After the bhikshu recovered from his illness, he lacked the three robes. He reported this matter to the Buddha, and the Buddha said, 'One should not encourage a sick bhikshu to donate his three robes to others. The person who encourages him to give them away commits a transgression. Moreover, the sangha should not accept these three robes. Even if they accept them, they should not distribute them. When they see that he is lacking them, they should return them to him. If someone divides them, they commit an offense of wrong-doing.' The third sonnet says: Items must be asked of the donor, the interests of the community can be divided equally; the two major groups (monks and nuns) can be divided equally, the remaining community should be increased or decreased (in distribution). At that time, the Buddha was in Shravasti (name of an ancient Indian city). At that time, there was a wealthy man who donated food to the two communities of monks and nuns, and also offered wealth to the two communities. The bhikshus did not know how to distribute these items. They reported this matter to the Buddha, and the Buddha said, 'One should ask the donor and distribute according to the donor's words.' The circumstances are the same as before. At that time, there were sixty bhikshus
，人間遊行詣一村所。彼有長者久懷正信，請諸苾芻就舍而食。是時居士作如是念：「彼諸苾芻各以一衣而為奉施。」彼食未竟，復有六十苾芻尼眾而行乞食，諸人告曰：「某長者家有諸苾芻正受供養，仁等可往。」尼便就彼亦受其食。長者唸曰：「我今云何以衣遍施？應從老者行與。」時彼長者以六十張㲲置上座前，苾芻不知云何共分？以緣白佛，佛言：「此是二眾利物，應共平分。」
緣處同前。有一長者，設二眾食並施財物，時苾芻等與諸求寂平等分之。時近圓者因生嫌恨：「我等所要三支伐羅，彼諸求寂，上披縵條下著一裙，二衣便足。如何使我共彼平分。」以緣白佛，佛言：「苾芻、苾芻尼應平等分，若求寂男、求寂女三分與一，式叉摩拏二分與一，欲受戒人亦二分與一，如是應知。」
第四子攝頌曰：
憍薩羅白㲲， 佛子因餐麨， 室利笈多緣， 廣論營造事。
爾時世尊與千二百五十苾芻，于憍薩羅國人間遊行，遇至一村。時有長者，請佛及僧並常隨徒眾就舍而食。時有六十苾芻尼，人間遊行亦到此村，巡家乞食至長者宅，亦請受食。時彼長者供佛僧已，便以白㲲千二百五十張安上座前，諸苾芻等不知云何分其施物？時六十尼作如是語：「我等前已得半施物，今者亦應
【現代漢語翻譯】 現代漢語譯本：人間游化到一個村莊。那裡有一位長者，長期懷有正信，邀請各位比丘到家中應供。當時，這位居士心中想：『我應該將每人一件衣服供養給這些比丘。』供養尚未結束，又有六十位比丘尼前來乞食，有人告訴她們說：『某長者家有各位比丘正在接受供養，你們可以前去。』比丘尼們便前往那裡接受飲食。長者心想：『我現在如何才能將衣服普遍施捨呢？應該從年長的比丘開始給予。』當時，這位長者將六十張毛毯放在上座比丘面前，比丘們不知道該如何共同分配。因此將此事稟告佛陀，佛陀說：『這是比丘和比丘尼兩眾的共同利益之物，應該共同平分。』 因緣與之前相同。有一位長者，設齋供養比丘和比丘尼兩眾，並佈施財物。當時，比丘們將財物與求寂（Sramanera，沙彌）平等分配。當時，已經受具足戒的比丘因此心生嫌恨：『我們所需要的是三衣（Tricivara），而那些求寂，上面披著縵條（縵衣），下面穿著裙子，兩件衣服就足夠了。怎麼能讓我們和他們平分呢？』因此將此事稟告佛陀，佛陀說：『比丘、比丘尼應該平等分配，如果求寂男、求寂女，則給予三分之一，式叉摩拏（Siksamana，學戒女）給予二分之一，想要受戒的人也給予二分之一，應當這樣理解。』 第四子攝頌說： 憍薩羅（Kosala）白㲲，佛子因餐麨（炒麵），室利笈多（Sri Gupta）因緣，廣泛討論營造之事。 當時，世尊與一千二百五十位比丘，在憍薩羅國人間游化，來到一個村莊。當時有一位長者，邀請佛陀和僧眾以及常隨的弟子們到家中應供。當時有六十位比丘尼，人間游化也來到這個村莊，挨家乞食來到長者家，也被邀請接受飲食。當時，這位長者供養佛陀和僧眾完畢后，便將一千二百五十張白㲲放在上座比丘面前，各位比丘不知道該如何分配這些施捨之物？當時六十位比丘尼這樣說：『我們之前已經得到一半的施捨之物，現在也應該……』
【English Translation】 English version: Wandering through the human realm, they arrived at a village. There was an elder who had long held righteous faith, and he invited the Bhikshus to his home for a meal. At that time, the layman thought to himself: 'I should offer each of these Bhikshus a piece of clothing.' Before the offering was finished, sixty Bhikshunis came begging for food, and people told them: 'At the house of a certain elder, there are Bhikshus receiving offerings, you may go there.' The Bhikshunis then went there and received food. The elder thought: 'How can I now universally distribute the clothing? I should start by giving to the elder Bhikshus.' At that time, the elder placed sixty woolen blankets before the senior Bhikshu, and the Bhikshus did not know how to divide them. They reported this matter to the Buddha, and the Buddha said: 'These are the common property of the two assemblies of Bhikshus and Bhikshunis, and should be divided equally.' The circumstances are the same as before. There was an elder who provided food for both the Bhikshu and Bhikshuni assemblies and also gave material goods. At that time, the Bhikshus distributed the goods equally with the Sramaneras (novice monks). At that time, those who had received full ordination became resentful: 'What we need are the three robes (Tricivara), while those Sramaneras wear a 'man tiao' (upper garment) and a skirt, two pieces of clothing are enough. How can we divide equally with them?' They reported this matter to the Buddha, and the Buddha said: 'Bhikshus and Bhikshunis should be divided equally, if Sramanera boys and girls, then give one-third, Siksamana (probationary nuns) give one-half, and those who want to receive ordination also give one-half, it should be understood in this way.' The fourth section's summary verse says: Kosala white woolen blankets, Buddha's disciples due to eating parched grain, Sri Gupta's circumstances, widely discussing construction matters. At that time, the World Honored One, with twelve hundred and fifty Bhikshus, wandered through the human realm in the country of Kosala, and came to a village. At that time, there was an elder who invited the Buddha and the Sangha, as well as the constant followers, to his home for a meal. At that time, there were sixty Bhikshunis, wandering through the human realm, who also came to this village, begging for food from house to house and came to the elder's house, and were also invited to receive food. At that time, after the elder had made offerings to the Buddha and the Sangha, he placed twelve hundred and fifty white woolen blankets before the senior Bhikshu, and the Bhikshus did not know how to distribute these donated items? At that time, the sixty Bhikshunis said: 'We have already received half of the donated items before, and now we should also...'
持半與我。」以緣白佛，佛言：「苾芻與尼計人分施，不應中半。」
復有長者請佛及僧就舍而食，諸苾芻等時至赴食，唯獨世尊不赴其請，令使請食寺內而住。佛有五因緣不往赴請，廣說如常，今欲為諸弟子制其學處。時彼長者敬重耆宿，行與上酥並酥煮餅，中年行油煮餅，至於下行，與油麻滓並麻滓煮菜。時具壽羅怙羅親為世尊取其缽食，持至佛所，禮雙足已於一面坐。諸佛常法于取食者歡言慰問：「彼苾芻等得美好食不？」羅怙羅白佛言：「諸僧伽等得好美食，極是豐足。」世尊告曰：「汝今何故身形羸瘦？」時羅怙羅說伽他曰：
「食油能有力， 酥乃足光暉； 麻滓及菜蔬， 何能有色力？」
佛告羅怙羅：「問汝身瘦，因何便以食事答我？」羅怙羅具以上事而白世尊，佛言：「誰為僧伽上座？」答言：「是我鄔波馱耶。」佛告羅怙羅：「汝師舍利子，此是惡食不名善食，何不觀察中下座食。」佛告諸苾芻：「僧伽上座所有行法，我今制之。為上座者，初見行食人來，應先教長跪合掌唱三缽羅佉多。上座即應告言：『可平等行。』」時彼見行美菜餅等事事來時，咸作是語便成廢闕。世尊告曰：「創始行鹽即須報言：『可平等行。』無煩一一。若違所製得惡作罪。」時具壽舍利子，聞世
【現代漢語翻譯】 現代漢語譯本： 『給我一半。』因為這個緣故稟告佛陀，佛陀說：『比丘和比丘尼計算人數分配食物，不應該分一半。』 又有一個長者邀請佛陀和僧眾到他家吃飯，各位比丘等時間到了都去應邀赴食，唯獨世尊沒有去應邀，讓使者把食物請到寺內食用。佛陀有五個原因不去應邀，詳細的說法如常，現在想為各位弟子制定戒律。當時那位長者敬重年長的僧人，給上座行者上好的酥油和酥油煮餅，給中年行者行油煮餅，至於下座行者，給油麻滓和麻滓煮菜。當時具壽（Bhikkhu）羅怙羅（Rāhula）親自為世尊取他的缽食用食物，拿到佛陀那裡，禮拜雙足后在一旁坐下。諸佛通常的習慣是對於取食物的人歡喜地慰問：『那些比丘等得到美好的食物了嗎？』羅怙羅稟告佛陀說：『各位僧伽（Saṃgha）等得到好的美食，極其豐盛充足。』世尊告訴他說：『你現在為什麼身形如此羸弱消瘦？』當時羅怙羅說了偈語： 『吃油能有力，酥乃足光暉；麻滓及菜蔬，何能有色力？』 佛陀告訴羅怙羅：『問你身體消瘦的原因，你為什麼用食物來回答我？』羅怙羅把以上的事情稟告世尊，佛陀說：『誰是僧伽的上座？』回答說：『是我的鄔波馱耶（Upādhyāya）。』佛陀告訴羅怙羅：『你的老師舍利子（Śāriputra），這是惡劣的食物不能稱為好的食物，為什麼不觀察中座和下座的食物。』佛陀告訴各位比丘：『僧伽上座所有的行爲規範，我現在制定它。作為上座的人，最初看見行食的人來，應該先教導他長跪合掌唱三缽羅佉多（缽羅佉多，應為缽羅末佉，Prāmokṣa，首領）。上座就應該告訴他說：『可以平等地行食。』』當時他們看見行送美好的菜和餅等食物，每件事都這樣說，就變成了廢止缺失。世尊告訴說：『開始行送鹽的時候就必須說：『可以平等地行食。』沒有必要一一說明。如果違背所制定的，就犯惡作罪。』當時具壽舍利子，聽到世尊的教誨。
【English Translation】 English version: 'Give me half.' Because of this reason, he reported to the Buddha, and the Buddha said, 'When bhikkhus (Bhikkhu, monks) and bhikkhunis (Bhikkhuni, nuns) are counted and food is distributed, it should not be divided in half.' Furthermore, there was a householder who invited the Buddha and the Sangha (Saṃgha, monastic community) to his home for a meal. When the time came, the bhikkhus went to accept the invitation, but the World-Honored One alone did not attend, instructing the messenger to bring the food to the monastery for him to eat. The Buddha had five reasons for not attending invitations, which are explained in detail as usual. Now, he wishes to establish precepts for his disciples. At that time, the householder respected the senior monks, offering the best ghee (clarified butter) and ghee-cooked cakes to the senior monks, oil-cooked cakes to the middle-ranking monks, and oil dregs and vegetable cooked with oil dregs to the junior monks. At that time, the venerable Rāhula (Rāhula, name of a disciple) personally took his bowl to receive food for the World-Honored One, brought it to the Buddha, prostrated at his feet, and sat to one side. It was the usual practice of the Buddhas to greet and inquire with joy about those who brought food: 'Did those bhikkhus receive good food?' Rāhula reported to the Buddha, 'The Sangha received good and plentiful food.' The World-Honored One said to him, 'Why is your body so emaciated?' At that time, Rāhula spoke in verse: 'Eating oil gives strength, ghee brings radiance; oil dregs and vegetables, how can they give color and strength?' The Buddha said to Rāhula, 'I asked you why your body is thin, why do you answer me with food?' Rāhula reported the above matters to the World-Honored One. The Buddha said, 'Who is the senior monk of the Sangha?' He replied, 'It is my Upādhyāya (Upādhyāya, preceptor).' The Buddha said to Rāhula, 'Your teacher Śāriputra (Śāriputra, name of a disciple), this is bad food and cannot be called good food. Why didn't you observe the food of the middle and junior monks?' The Buddha said to the bhikkhus, 'I will now establish all the behavioral norms for the senior monks of the Sangha. As a senior monk, when you first see the person distributing food coming, you should first instruct them to kneel, join their palms, and chant three Prāmokṣa (Prāmokṣa, leader). The senior monk should then say, 'Distribute the food equally.' At that time, when they saw the distribution of good vegetables and cakes, they said this for every item, which became a defect and omission. The World-Honored One said, 'When you start distributing salt, you must say, 'Distribute the food equally.' There is no need to specify each item. If you violate what is established, you commit a Dukkrata (Dukkrata, an offense) crime.' At that time, the venerable Śāriputra heard the Buddha's teachings.
尊說不名善食，遂便以指抉吐其食。
具壽鄔波離白世尊言：「舍利子所受之食彼便吐出。」世尊告曰：「汝諸苾芻！非但今日我鄙其食彼便嘔出，於過去世我鄙其食當時已吐。汝今應聽！昔有婆羅門，常為唱讀，共一婆羅門童子游行人間，至一聚落。彼便置此童子，于聚落外息在池邊，語言：『汝今於此可暫時住，我入村中乞求麨食。』童子遂住。時有旃荼羅種，來至池邊就水食麨。時彼童子見而告曰：『丈夫！仁可惠我少多麨食。』便報童子曰：『可縫葉器。』即便縫葉。時旃荼羅以麨授之。是時童子見麨潤膩，即報彼曰：『此麨何故潤膩？』答曰：『膩器盛麨因斯帶潤。』是時童子尋食其麨。彼婆羅門從村來至，告童子曰：『汝今亦可入此村中乞取麨餅。』童子告曰：『我已食麨。』彼便問曰：『何處得耶？』答曰：『于旃荼羅處得。』婆羅門曰：『此是不凈惡人，汝何取麨？』時婆羅門遂生嫌賤。時彼童子即便吐麨。」佛告諸苾芻：「汝等勿生異念，彼時唱讀婆羅門者，即我身是。彼童子者，即舍利子是。往時由我吐其麨食，復於今日為我訶責，還吐出食。」
爾時佛在王舍城羯闌鐸迦池竹林園住。時彼城中有一長者名室利笈多，元是露形外道門徒，即是聚底色迦姊妹夫也。其聚底色迦深信三寶
【現代漢語翻譯】 現代漢語譯本：尊者說那不是好的食物，於是就用手指挖出來吐掉。
具壽鄔波離（Ayasma Upali）稟告世尊說：『舍利子（Sariputta）所接受的食物，他已經吐出來了。』世尊告訴他們說：『你們這些比丘！不只是今天我厭惡他的食物他就吐出來，在過去世我厭惡他的食物，當時就已經吐出來了。你們現在應該聽著！過去有一位婆羅門，經常為人唱誦經文，和一個婆羅門童子一起在人間遊歷，來到一個村落。他便把這個童子安置在村落外面的池塘邊休息，說：『你現在可以在這裡暫時住下，我進村去乞討麥粉食物。』童子就留了下來。當時有一個旃荼羅（Candala，賤民）種姓的人，來到池塘邊就著水吃麥粉。當時那個童子看見了，就告訴他說：『丈夫！你可以給我一點麥粉食物嗎？』那人便回答童子說：『可以縫一個葉子做的容器。』童子就縫了一個葉子容器。當時旃荼羅把麥粉給了他。這時童子看見麥粉油膩，就問他說：『這麥粉為什麼這麼油膩？』回答說：『用油膩的器皿盛麥粉，因此沾染了油膩。』當時童子就吃了麥粉。那個婆羅門從村裡回來，告訴童子說：『你現在也可以進這個村子裡乞討麥餅。』童子回答說：『我已經吃過麥粉了。』婆羅門便問：『在哪裡得到的？』回答說：『在旃荼羅那裡得到的。』婆羅門說：『這是不乾淨的惡人，你為什麼拿他的麥粉？』當時婆羅門就產生了嫌棄之心。當時那個童子就吐出了麥粉。』佛陀告訴諸位比丘：『你們不要產生其他的想法，當時那個唱誦經文的婆羅門，就是我的前身。那個童子，就是舍利子。過去因為我吐了他的麥粉食物，今天又因為我呵責他，所以又吐出了食物。』
當時佛陀住在王舍城（Rajagaha）的羯闌鐸迦池（Kalandaka）竹林園（Veluvana）。當時那個城裡有一位長者名叫室利笈多（Srigupta），原本是露形外道（Ajivaka）的門徒，也就是聚底色迦（Kutikasaka）姐妹的丈夫。而聚底色迦則深信三寶。
【English Translation】 English version: The Venerable said it was not good food, and then used his finger to dig it out and spit it out.
The Venerable Upali (Ayasma Upali) said to the World Honored One: 'Sariputta (Sariputta) has vomited the food he received.' The World Honored One told them: 'You bhikkhus! It is not only today that I despise his food and he vomits it out, but in the past life I despised his food and vomited it out at that time. You should listen now! In the past there was a Brahmin who often chanted scriptures for people, and traveled in the human world with a Brahmin boy, and came to a village. He placed the boy by the pond outside the village to rest, and said: 'You can stay here for a while, and I will go into the village to beg for flour food.' The boy stayed. At that time, a Candala (Candala, an outcast) came to the pond to eat flour with water. At that time, the boy saw him and said to him: 'Sir! Can you give me some flour food?' The man replied to the boy: 'You can sew a leaf container.' So he sewed a leaf container. At that time, the Candala gave him the flour. At that time, the boy saw that the flour was greasy, and asked him: 'Why is this flour so greasy?' He replied: 'The flour is greasy because it is contained in a greasy container.' At that time, the boy ate the flour. The Brahmin came back from the village and told the boy: 'You can also go into this village to beg for wheat cakes.' The boy replied: 'I have already eaten flour.' The Brahmin asked: 'Where did you get it?' He replied: 'I got it from the Candala.' The Brahmin said: 'This is an unclean and evil person, why did you take his flour?' At that time, the Brahmin became disgusted. At that time, the boy vomited out the flour.' The Buddha told the bhikkhus: 'Do not have other thoughts, the Brahmin who chanted the scriptures at that time was my former self. That boy was Sariputta. In the past, because I vomited his flour food, today I rebuke him again, so he vomited out the food again.'
At that time, the Buddha was living in the Bamboo Grove (Veluvana) in Kalandaka Pond (Kalandaka) in Rajagaha (Rajagaha). At that time, there was a wealthy man named Srigupta (Srigupta) in that city, who was originally a follower of the Ajivaka (Ajivaka), that is, the husband of the Kutikasaka (Kutikasaka) sisters. And Kutikasaka deeply believed in the Three Jewels.
，作如是念：「我今宜可勸室利笈多，知佛僧伽是上福田。」即便告曰：「佛及眾僧，汝能設食親供養者，獲福無量。」彼便告曰：「今我供養佛及僧者，汝亦為我請晡㘓拏及彼弟子設食供養。」時聚底色迦便作是念：「我今若其不見許者，遂令彼人于勝福田有大損失，普施一切此復何違。」即許為請。時室利笈多復生是念：「我若先請沙門喬答摩就舍食者，彼聚底色迦后不肯請晡㘓拏及諸弟子而設其食。」遂報彼曰：「爾可先請晡㘓拏等就舍而食，我于次後請佛僧伽而申供養。」即便許之，尋往晡㘓拏處，廣申言論情歡喜已，遂便告曰：「仁者晡㘓拏及諸弟子，愿至明日就我舍食。」時晡㘓拏便生是念：「豈非此人于沙門喬答摩處，見有過失情不信樂，今於我所起殷重心。我於今者獲大利益，又此先祖是我施主，今復歸向正是其宜。」即便受請。時聚底色迦即于其夜營辦飲食，敷設座席安置水盆。晨朝遣使。往晡㘓拏處白言：「時至飲食已辦，唯愿知時。」時室利笈多告晡㘓拏曰：「聖者知不？然沙門喬答摩，但有俗舍來請命時，創到彼門，先以右腳蹈其門閫便現微笑。有侍者阿難陀即偏袒右肩、右膝著地、合掌請曰：『大德！大聖如來及如來弟子，非無因緣輒現微笑。大德！此等有何因緣？』彼便答曰：『如是，
阿難陀！非無因緣輒便微笑，然佛所至之處皆為授記，能令大眾發敬信心。仁等今往聚底色迦處入彼舍時，應如是作，亦復能令大眾生敬信心。』」即然其事。時晡㘓拏及諸弟子圍繞而去，詣聚底色迦住處，既至彼已到其門閫，遂開口大笑，時露形弟子頂禮其足，合掌問曰：「大德！非無因緣如是勝人輒開口大笑。」彼便告曰：「其實如是，非無因緣。我以天眼觀見，無醉池側有雄獼猴，逐雌獼猴隨後而走。是時腳跌從樹顛墮，因即命終。今我念曰：『如此之畜無識有情，為鄙欲故受大憂苦。』」時聚底色迦聞此語已，遂作是念：「此淫女兒，向針行里更欲賣針。我今折挫令其改肅。」即為晡㘓拏及諸弟子敷設妙座，以上妙飲食滿盛銅缽，置餅于上，下安雜味，奉露形眾；于晡㘓拏器，下安諸雜味，上以餅覆，而授與之。彼便唸曰：「我是教主合受好食，如何長者而不見與？」長者請曰：「何不食耶？」彼便告曰：「此但有餅無雜味，宜可將來。」是時聚底色迦(舊云樹提伽者，訛也)長者即于其前，說伽他曰：
「應合見者不能見， 不合見者詐言明； 尚睹池側獼猴死， 如何不見碗中羹？」
是時長者，于缽餅下示其雜味。時彼羞愧即自念言：「我被挫折，待少食訖，我為咒愿，令現在未來所設
【現代漢語翻譯】 現代漢語譯本：阿難陀！不是沒有原因就隨便微笑，而是佛所到的地方都是爲了授記，能夠讓大眾生起敬重和信心。你們現在前往聚底色迦（Jutikas，人名）的住所，進入他家時，應該這樣做，也能夠讓大眾生起敬重和信心。』於是就按照這件事去做了。當時晡㘓拏（Purna，人名）和他的弟子們圍繞著他前往聚底色迦的住處，到達之後來到他的門前，於是開口大笑。當時裸形外道的弟子們頂禮他的腳，合掌問道：『大德！不是沒有原因，像您這樣殊勝的人會隨便開口大笑。』他便告訴他們說：『確實是這樣，不是沒有原因的。我用天眼看見，在無醉池旁邊有一隻雄獼猴，追逐著雌獼猴在後面跑。這時腳滑了一下，從樹上跌落下來，因此就死了。現在我想：『像這樣的畜生，沒有意識的有情，爲了卑鄙的慾望而遭受巨大的憂苦。』』當時聚底色迦聽到這些話之後，於是這樣想：『這個小孩子，竟然想在賣針的行家面前賣針。我現在要挫敗他，讓他改變態度。』於是為晡㘓拏和他的弟子們鋪設了美妙的座位，用上好的飲食滿滿地盛在銅缽里，把餅放在上面，下面放著各種味道的食物，奉獻給裸形外道眾人；在晡㘓拏的器皿里，下面放著各種味道的食物，上面用餅蓋住，然後遞給他。他便想：『我是教主，應該受到好的食物，為什麼長者不給我呢？』長者問道：『為什麼不吃呢？』他便告訴他說：『這裡只有餅沒有雜味，應該拿來。』這時聚底色迦長者就在他的面前，說了這首伽陀（Gatha，偈頌）： 『應該看見的卻不能看見， 不應該看見的卻假裝明白； 尚且能看到池邊的獼猴死去， 為什麼看不見碗中的羹？』 當時長者，在缽中的餅下面，給他看各種味道的食物。當時他感到羞愧，於是自己想：『我被挫敗了，等稍微吃完之後，我為他咒愿，讓他現在和未來所設定的……』
【English Translation】 English version: 'Ananda! It is not without cause that one smiles, but wherever the Buddha goes, it is to bestow predictions, which can cause the masses to generate reverence and faith. Now, when you go to Jutikas' (Jutikas, a person's name) residence and enter his house, you should do this, which can also cause the masses to generate reverence and faith.' Then they proceeded to do as instructed. At that time, Purna (Purna, a person's name) and his disciples, surrounding him, went to Jutikas' residence. Having arrived there, they reached his doorstep and then burst out laughing. At that time, the naked ascetic disciples prostrated at his feet, joined their palms, and asked: 'Great Virtue! It is not without cause that a superior person like you would burst out laughing.' He then told them: 'Indeed, it is so, not without cause. I saw with my divine eye that beside the Intoxication-Free Pond there was a male monkey chasing after a female monkey. At that time, his foot slipped, and he fell from the treetop, and thus he died. Now I think: 'Such a beast, a sentient being without awareness, suffers great sorrow for the sake of base desires.' At that time, Jutikas, having heard these words, then thought: 'This child wants to sell needles in front of a needle-selling expert. Now I will thwart him and make him change his attitude.' Then he prepared wonderful seats for Purna and his disciples, filled copper bowls with excellent food, placed cakes on top, and put various flavors underneath, offering them to the assembly of naked ascetics; in Purna's vessel, he placed various flavors underneath, covered them with cakes on top, and handed it to him. He then thought: 'I am the leader and should receive good food, why doesn't the elder give it to me?' The elder asked: 'Why don't you eat?' He then told him: 'There is only cake here, no various flavors, it should be brought.' At that time, the elder Jutikas then spoke this Gatha (Gatha, verse) in front of him: 'One should see but cannot see, One should not see but pretends to understand; One can even see the monkey die by the pond, Why can't one see the soup in the bowl?' At that time, the elder showed him the various flavors of food under the cake in the bowl. At that time, he felt ashamed and then thought to himself: 'I have been thwarted, after I finish eating a little, I will bless him, so that what he sets up now and in the future...'
福業空無果利。」彼既食罷，即為咒愿，說伽他曰：
「若人少行惠施時， 及以供養設食時； 此非言難詰責時， 令其善福皆無報。」
時聚底色迦長者有守門人，既聞事已便作是念：「斯無智人受我舍食，妄陳咒愿令無果報。此淫女兒，我今料理令其落節。」彼遂當門傾穢水瓨，復拽門關令其半出。時晡㘓拏尋並出門，俱被泥澾遂便倒地，頭觸門關打破流血。時守門人說伽他曰：
「正是門關抽出時， 及以穢瓨傾水時； 打破其頭血流時， 此時善福還無報。」
時晡㘓拏持其流血，詣室利笈多處。時彼見已問言：「大德！何意頭破流血若斯？」答曰：「被聚底色迦長者躓頓於我。」即便告曰：「仁大有幸存命出來，我今作計，令彼喬答摩及僧伽眾入我宅中不活而出。」時室利笈多遂生是念：「我今宜往喬答摩處請其受食，彼若定是一切智人，必不受請；如非一切智即便見許。」時室利笈多即往佛所，共相問訊在一面坐，復從座起請世尊曰：「佛及僧伽，頗能明日就我舍內，受一食耶？」
根本說一切有部目得迦卷第七 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第八
大唐三藏法師義凈奉 制譯第
【現代漢語翻譯】 現代漢語譯本： 『福業空無果利。』他吃完飯後，就念誦咒愿，說了這首偈子： 『如果有人稍微行了佈施，以及供養食物的時候；這不是應該責難的時候，卻讓他的善福都沒有回報。』 當時，聚底色迦（Pūtikacāraka，長者名）長者有個守門人，聽了這件事後就想：『這個無知的人，吃了我家的食物，竟然妄加咒愿，說沒有果報。這個**兒，我今天就讓他倒霉。』於是他就把裝滿髒水的瓦罐傾倒在門口，又拉動門閂，讓門半開著。當時，晡㘓拏（Pūrṇa，尊者名）正要出門，一起被泥水濺到，隨即倒在地上，頭撞到門閂，打破了流血。當時，守門人說了這首偈子： 『正當門閂抽出的時候，以及傾倒髒水瓦罐的時候；打破他的頭，血流出來的時候，這個時候他的善福也都沒有回報。』 當時，晡㘓拏（Pūrṇa）拿著流血的頭，去室利笈多（Śrīgupta，人名）那裡。當時，室利笈多（Śrīgupta）看見后問道：『大德！為什麼頭破血流成這樣？』晡㘓拏（Pūrṇa）回答說：『被聚底色迦（Pūtikacāraka）長者絆倒了。』室利笈多（Śrīgupta）就告訴他說：『您真是幸運，還能活著出來。我現在有個計劃，讓喬答摩（Gautama，佛陀名）和僧伽（Saṃgha，僧團）進入我的宅中，活著進，出不來。』當時，室利笈多（Śrīgupta）就想：『我現在應該去喬答摩（Gautama）那裡，請他來接受供養。如果他真的是一切智人，一定不會接受邀請；如果他不是一切智人，就會答應。』當時，室利笈多（Śrīgupta）就去佛陀那裡，互相問候后在一旁坐下，又從座位上站起來，邀請世尊說：『佛陀和僧伽（Saṃgha），明天能否到我的舍內，接受一頓飯食呢？』 根本說一切有部目得迦卷第七 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦 根本說一切有部目得迦卷第八 大唐三藏法師義凈奉 制譯
【English Translation】 English version: 『Meritorious deeds are empty and without beneficial results.』 After he had finished eating, he recited a blessing, saying this verse: 『If someone performs a small act of charity, and when offering food; this is not a time for difficult questioning and blame, causing their good fortune to have no reward.』 At that time, the elder Pūtikacāraka (name of an elder) had a gatekeeper, who, having heard this, thought: 『This ignorant person, having eaten my family's food, presumptuously utters a curse, saying there is no reward. This **兒, today I will make him unlucky.』 So he poured a pot full of dirty water at the door, and pulled the door bolt, leaving the door half open. At that time, Pūrṇa (name of a venerable one) was about to go out, and was splashed with mud and water, and fell to the ground, his head hitting the door bolt, breaking it and causing him to bleed. At that time, the gatekeeper said this verse: 『Just as the door bolt is pulled out, and when pouring the pot of dirty water; breaking his head, when blood flows out, at this time his good fortune also has no reward.』 At that time, Pūrṇa (name of a venerable one), holding his bleeding head, went to Śrīgupta (name of a person). At that time, Śrīgupta (name of a person), seeing him, asked: 『Venerable one! Why is your head broken and bleeding like this?』 Pūrṇa (name of a venerable one) replied: 『I was tripped by the elder Pūtikacāraka (name of an elder).』 Śrīgupta (name of a person) then told him: 『You are truly fortunate to have survived. I now have a plan to make Gautama (name of the Buddha) and the Saṃgha (the monastic community) enter my house, alive going in, but not coming out.』 At that time, Śrīgupta (name of a person) thought: 『I should now go to Gautama (name of the Buddha) and invite him to receive offerings. If he is truly omniscient, he will definitely not accept the invitation; if he is not omniscient, he will agree.』 At that time, Śrīgupta (name of a person) went to the Buddha, greeted each other and sat on one side, and then rose from his seat and invited the World-Honored One, saying: 『Buddha and the Saṃgha (the monastic community), can you come to my house tomorrow to receive a meal?』 Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 7 Taisho Tripitaka Volume 24 No. 1452 Mūlasarvāstivāda-nidāna-kṣudrakavastu Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 8 Translated under imperial decree by the Tang Dynasty Tripitaka Master Yijing
四子攝頌室利笈多之餘
爾時世尊便生是念：「此室利笈多，由於我處當見諦理，又彼意亂造諸惡行。若不受請，與彼聖諦而為障礙，我宜受請。」爾時世尊默然而受。室利笈多即生是念：「此喬答摩非一切智，此是怨家我當返報。」彼即還家，便於夜半在門屋中掘作大坑，于其坑內燒炎炭聚，既絕煙焰將物棧之，覆以青草。復于其上更布薄土，便於食內建諸毒藥。時聚底色迦妹是笈多妻，見而問曰：「仁今欲何所作答？」曰：「擬殺怨家。」即問彼言：「誰為怨家？」「沙門喬答摩即其人也。」妻曰：「若佛大師是怨家者，誰當得作爾親友乎？」時彼笈多便作是念：「此是彼親生來一處，于沙門喬答摩情深敬重，將無發露我密事耶？」便令入一小室反鎖其門。即命脯㘓拏及無衣眾：「仁等可集看害怨家，我欲殺彼喬答摩眾，已設火坑食內安毒。」時諸外道升閣而坐，共相告曰：「我於此處觀喬答摩被火燒害，復看食毒悶絕之時顛蹶于地，令我門徒悉皆快意。」時室利笈多，晨朝起已敷設座席，安置水甕楊枝澡豆已，命使者曰：「汝可往詣喬答摩處傳我言曰：『喬答摩來，食已辦訖宜可知時。』」是時使者既承教已，詣世尊所禮雙足已，請世尊曰：「長者室利笈多作如是語：『飲食已辦，具陳白佛。』」
【現代漢語翻譯】 現代漢語譯本 四子攝頌室利笈多之餘
那時，世尊心中想到：『這位室利笈多（Śrīgupta，人名），如果在我這裡見到真理，又因心意散亂而造作各種惡行。如果不接受他的邀請，將會障礙他證悟聖諦，我應該接受他的邀請。』於是世尊默默地接受了邀請。室利笈多（Śrīgupta）心想：『這個喬答摩（Gautama，佛陀的姓氏）並非全知，他是我的仇人，我應當報復他。』他回到家中，在半夜時分，在門屋中挖了一個大坑，在坑內燃燒熾熱的炭火，待煙焰熄滅后，用木柴覆蓋其上，再蓋上青草。又在上面鋪上一層薄土，然後在食物中放入各種毒藥。當時，聚底色迦妹（Bhūmikasākhī，人名）是笈多（Gupta）的妻子，她看見后問道：『你現在想要做什麼？』笈多（Gupta）回答說：『想要殺死仇人。』她問：『誰是仇人？』笈多（Gupta）說：『沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛）就是那個人。』妻子說：『如果佛陀大師是你的仇人，誰還能做你的親友呢？』當時，笈多（Gupta）心想：『她是佛陀的親信，一直和佛陀在一起，對沙門喬答摩（Śrāmaṇa Gautama）情深敬重，難道她會泄露我的秘密嗎？』於是便把她關進一個小房間，反鎖了門。然後命令脯㘓拏（Pūraṇa，人名）和無衣外道們：『你們可以聚集起來觀看我如何加害仇人，我想要殺死喬答摩（Gautama）及其弟子們，我已經設定了火坑，食物中也下了毒藥。』當時，各位外道登上樓閣坐下，互相說道：『我們就在這裡觀看喬答摩（Gautama）被火燒害，再看他因食物中毒而昏厥倒地，這樣就能讓我們門徒都感到高興。』當時，室利笈多（Śrīgupta）清晨起床后，鋪設好座位，安置好水甕、楊枝和澡豆，然後命令使者說：『你可以前往喬答摩（Gautama）處，轉告我的話：『喬答摩（Gautama）請來，飯菜已經準備好了，應該知道時間了。』』當時，使者接受命令后，前往世尊處，禮拜雙足后，稟告世尊說：『長者室利笈多（Śrīgupta）這樣說：『飲食已經準備完畢，特此稟告佛陀。』』
【English Translation】 English version The Remainder of the Four-Line Verse on Śrīgupta
At that time, the World-Honored One had this thought: 'This Śrīgupta (Śrīgupta, a name), if he were to see the truth in my presence, yet his mind is disturbed and he creates various evil deeds. If I do not accept his invitation, it will hinder his realization of the holy truth. I should accept his invitation.' Thereupon, the World-Honored One silently accepted. Śrīgupta (Śrīgupta) then thought: 'This Gautama (Gautama, Buddha's surname) is not omniscient; he is my enemy, and I shall retaliate.' He returned home and, in the middle of the night, dug a large pit in the gatehouse. Inside the pit, he burned a pile of fiery coals. After the smoke and flames had subsided, he covered it with firewood and then with green grass. He then spread a thin layer of soil on top and placed various poisons in the food. At that time, Bhūmikasākhī (Bhūmikasākhī, a name), the wife of Gupta (Gupta), saw this and asked, 'What are you trying to do?' He replied, 'I intend to kill my enemy.' She asked, 'Who is your enemy?' He said, 'The Śrāmaṇa Gautama (Śrāmaṇa Gautama, Shakyamuni Buddha) is that person.' His wife said, 'If the Buddha Master is your enemy, who could be your friend?' At that time, Gupta (Gupta) thought: 'She is close to him, always with him, and deeply respects the Śrāmaṇa Gautama (Śrāmaṇa Gautama). Could she reveal my secret?' He then had her locked in a small room. He then ordered Pūraṇa (Pūraṇa, a name) and the naked ascetics: 'You may gather to watch me harm my enemy. I intend to kill Gautama (Gautama) and his disciples. I have prepared a fire pit and placed poison in the food.' At that time, the various heretics ascended to the pavilion and sat down, saying to each other, 'We will watch from here as Gautama (Gautama) is burned by the fire and then see him faint and fall to the ground from food poisoning, which will please all of our disciples.' At that time, Śrīgupta (Śrīgupta), having risen early in the morning, laid out the seats, arranged the water pitcher, the toothbrush twig, and the cleansing powder, and then ordered a messenger, saying, 'Go to Gautama (Gautama) and convey my words: 'Gautama (Gautama), please come, the meal is prepared, and you should know the time.'' At that time, the messenger, having received the instruction, went to the World-Honored One, bowed at his feet, and reported to the World-Honored One, saying, 'The elder Śrīgupta (Śrīgupta) says this: 'The meal is ready, I hereby inform the Buddha.''
爾時世尊命具壽阿難陀曰：「汝應遍告諸苾芻等，不得一人輒爾在前入室利笈多舍，待佛先入余隨後行。」時具壽阿難陀唯然受教，即往諸苾芻所具傳佛教。爾時世尊于日初分，著衣持缽，與諸苾芻將欲詣彼長者住宅。是時竹林園內舊住天神，禮佛足已請世尊曰：「愿佛莫入室利笈多舍。何以故？彼有惡意欲害如來，造逆害事作諸罪業。」佛告天神：「諸無利事我已斷除，彼復何能作其逆害？」天曰：「彼有惡意，門掘大坑滿中積火欲害如來。」佛告天神：「一切慾火、瞋火、癡火，我以智水今皆沃滅，於世間火何能為害？」時彼天神復白佛言：「彼以毒藥置在食中欲害如來。」佛告天神：「于諸欲毒瞋毒癡毒，我以智阿揭陀藥，已變吐棄出，諸餘凡毒何所能為？」爾時世尊次入王舍城，彼城天神禮世尊足：「伏願如來，莫入室利笈多舍。」乃至廣說問答如上。
爾時世尊詣室利笈多宅，既至門所時，彼宅中舊住天神，禮佛足已而白佛言：「唯愿如來，莫入此宅。」乃至廣說如上。時長者妻在幽室中作斯唸曰：「準計今時佛到第一門，又計今時至第二門，以其雙足俱蹈火坑。又計今時世尊大師身陷火坑。禍哉如來！今被煙薰咳嗽流淚，猛焰纏身衣隨火化。」時彼女人多說苦辭迷悶而住。是時世尊既至中門方欲
【現代漢語翻譯】 現代漢語譯本 這時，世尊告訴具壽阿難陀說：『你應該遍告各位比丘，不得有任何人擅自先進入室利笈多（Śrīgupta，意為吉祥隱藏）的住所，要等我先進入，你們再隨後進入。』當時，具壽阿難陀應聲領受教誨，立即前往各位比丘處傳達佛的教令。這時，世尊在清晨時分，穿好衣服，拿著缽，與各位比丘一同將要前往那位長者的住宅。當時，竹林園內原先居住的天神，禮拜佛的腳后，懇請世尊說：『愿佛不要進入室利笈多的住所。為什麼呢？因為他心懷惡意，想要加害如來，製造違逆的惡行，造作各種罪業。』佛告訴天神說：『各種不利的事情，我已經斷除了，他又能做什麼違逆的加害呢？』天神說：『他心懷惡意，在門口挖掘大坑，裡面堆滿了火，想要加害如來。』佛告訴天神說：『一切**（rāga，貪慾）之火、瞋（dveṣa，嗔恨）之火、癡（moha，愚癡）之火，我用智慧之水現在都已經澆滅了，世間的火又能對我有什麼危害呢？』當時，那位天神又稟告佛說：『他把毒藥放在食物中，想要加害如來。』佛告訴天神說：『對於各種欲毒、瞋毒、癡毒，我用智慧的阿揭陀（agada，藥）已經轉化並吐棄出來了，各種凡間的毒藥又能對我有什麼作用呢？』這時，世尊依次進入王舍城，那座城市的天神禮拜世尊的腳：『懇請如來，不要進入室利笈多的住所。』乃至廣泛地敘說問答，就像上面所說的一樣。 這時，世尊前往室利笈多的住宅，到達門口時，那座住宅中原先居住的天神，禮拜佛的腳后稟告佛說：『唯愿如來，不要進入這座住宅。』乃至廣泛地敘說，就像上面所說的一樣。當時，長者的妻子在幽暗的房間里這樣想：『估計現在佛已經到達第一道門，又估計現在已經到達第二道門，用他的雙腳一同踩進火坑。又估計現在世尊大師已經身陷火坑。可悲啊如來！現在被煙燻得咳嗽流淚，猛烈的火焰纏繞全身，衣服隨著火焰化為灰燼。』當時，那位女人說了許多痛苦的話，迷亂昏沉地待在那裡。這時，世尊到達中門，正要...
【English Translation】 English version At that time, the World Honored One said to the Venerable Ānanda: 'You should announce to all the Bhikshus that no one should enter Śrīgupta's (Śrīgupta, meaning auspiciously hidden) house before me. Wait for me to enter first, and then you can follow.' At that time, the Venerable Ānanda respectfully accepted the teaching and immediately went to the Bhikshus to convey the Buddha's instructions. Then, at the beginning of the day, the World Honored One put on his robes, held his bowl, and, together with the Bhikshus, was about to go to the house of that elder. At that time, the old resident deity of the Bamboo Grove Monastery, after bowing at the Buddha's feet, requested the World Honored One, saying: 'May the Buddha not enter Śrīgupta's house. Why? Because he has malicious intentions and wants to harm the Tathāgata, creating rebellious acts and committing various sins.' The Buddha told the deity: 'I have already eliminated all unfavorable things. What rebellious harm can he do?' The deity said: 'He has malicious intentions and has dug a large pit at the door, filled with fire, intending to harm the Tathāgata.' The Buddha told the deity: 'All fires of ** (rāga, lust), fires of anger (dveṣa, hatred), and fires of delusion (moha, ignorance), I have extinguished with the water of wisdom. What harm can worldly fire do to me?' At that time, that deity again said to the Buddha: 'He has put poison in the food, intending to harm the Tathāgata.' The Buddha told the deity: 'For all poisons of desire, poisons of anger, and poisons of delusion, I have transformed and vomited them out with the medicine of wisdom, agada (agada, medicine). What can ordinary poisons do to me?' At that time, the World Honored One entered Rājagṛha in sequence, and the deity of that city bowed at the feet of the World Honored One: 'I beseech the Tathāgata not to enter Śrīgupta's house.' And so on, extensively narrating the questions and answers as above. At that time, the World Honored One went to Śrīgupta's house. When he arrived at the door, the deity who originally lived in that house bowed at the Buddha's feet and said: 'May the Tathāgata not enter this house.' And so on, extensively narrating as above. At that time, the elder's wife was in a secluded room, thinking: 'I estimate that the Buddha has now reached the first gate, and I estimate that he has now reached the second gate, stepping into the fire pit with both feet. I also estimate that the World Honored One, the great master, is now trapped in the fire pit. Alas, the Tathāgata! Now he is coughing and tearing from the smoke, and fierce flames are engulfing his body, with his clothes turning to ashes with the fire.' At that time, that woman spoke many words of suffering and remained there in confusion and bewilderment. At that time, the World Honored One arrived at the middle gate and was about to...
舉足，缽頭摩花從坑踴出，時正遍知安庠舉足，蹈彼蓮花入笈多宅內。是時笈多見是事已生希有心，即便告彼脯㘓拏曰：「請觀世尊神通變現。」彼告長者曰：「汝今隨順喬答摩所為幻術。」長者曰：「縱今幻術，仁等若具一切智者，亦可試作如是幻耶？」時彼露形外道，懷羞帶怖俯面視地曲躬而出。是時長者深懷愧𧹞，不能見佛，便詣妻處告言：「賢首！今可出來禮世尊足。」彼便答言：「何有世尊？汝與惡人已殺如來。」時彼長者答言：「賢首！誰有能得害如來者？然我羞愧不能見佛。」其妻遂出，即將長者詣世尊所，俱禮佛足。是時長者縱身伏地不能重起云：「我何面敢睹尊顏？」妻乃合掌低頭白世尊言：「愿佛慈悲，容恕長者無間地獄極重之愆。」世尊告曰：「汝今可起，我已容恕。」彼便嘆言：「如來、應、正等覺實無違順。」長者即從地起，歡喜踴躍如死重穌，而白佛言：「唯愿大悲少為停住，我當辦食。」佛言：「長者！豈非遣使已白時至作如是語：『喬答摩來，食已辦訖，宜可知時。』」答曰：「實有斯語。大德！我於世尊作無利事。」佛言：「我已悉斷諸無利事，汝復何能作無利益？」白言：「世尊！我將毒藥已置食中，欲害如來及諸聖眾。」佛告長者：「貪慾瞋癡諸毒中火我已除棄，余何在言？
【現代漢語翻譯】 現代漢語譯本 正遍知佛(Sammasambuddha，指證悟了一切真理的佛陀)抬起腳，一朵缽頭摩花(Padma，蓮花的一種)從坑中涌出。這時，正遍知佛安詳地抬起腳，踩著那朵蓮花進入笈多(Gupta)的宅內。當時，笈多見到此事，心中生起稀有之感，便告訴脯㘓拏(Pūrṇa)說：『請看世尊(Bhagavan，佛的尊稱)的神通變現。』 他告訴長者(長者，指有德望的富人)說：『你現在順從喬答摩(Gautama，釋迦牟尼的姓)所施展的幻術。』長者說：『即使是幻術，你們如果真是一切智者，也可以嘗試做出這樣的幻術嗎？』當時，那些裸形外道，感到羞愧和恐懼，低著頭看著地面，彎著腰走了出去。 這時，長者深感愧疚，不敢見佛，便去妻子那裡，告訴她說：『賢首(賢首，對妻子的尊稱)！現在可以出來禮拜世尊的腳。』她便回答說：『哪裡有什麼世尊？你和惡人已經殺害瞭如來(Tathāgata，佛的稱號之一)。』當時，長者回答說：『賢首！誰能加害如來呢？只是我羞愧不敢見佛。』 他的妻子於是出來，帶著長者去到世尊那裡，一起禮拜佛足。當時，長者縱身伏地，不能起身，說：『我有什麼臉面敢看您的尊顏？』妻子便合掌低頭對世尊說：『愿佛慈悲，容恕長者無間地獄(Avīci，佛教中最苦的地獄)的極重罪過。』 世尊告訴她說：『你現在可以起來，我已經容恕他了。』他便讚歎說：『如來、應、正等覺(Tathāgata, Arhat, Samyak-saṃbuddha，佛的三種稱號)實在沒有違逆和順從之分。』長者立刻從地上起來，歡喜踴躍，如同死而復生，對佛說：『唯愿大悲的佛陀稍作停留，我應當準備食物。』 佛說：『長者！難道不是已經派使者告知我時間已到，說：『喬答摩來了，食物已經準備完畢，應該知道時間了。』嗎？』回答說：『確實有這樣的話。大德(Bhante，對僧侶的尊稱)！我對世尊做了無利的事情。』 佛說：『我已經完全斷除了各種無利的事情，你又能做什麼無利益的事情呢？』他說：『世尊！我將毒藥放在食物中，想要加害如來和各位聖眾。』 佛告訴長者說：『貪慾、嗔恚、愚癡這些毒火我已經去除，其餘的又算得了什麼呢？』
【English Translation】 English version The All-Knowing One (Sammasambuddha) lifted his foot, and a Padma flower (Padma, a type of lotus) sprang up from the pit. At that moment, the All-Knowing One gracefully lifted his foot, stepped on the lotus, and entered Gupta's residence. Seeing this, Gupta was filled with a sense of wonder and said to Pūrṇa, 'Please behold the miraculous transformation of the Blessed One (Bhagavan).' He said to the Elder (Elder, referring to a virtuous and wealthy person), 'You are now following the illusion conjured by Gautama (Gautama, the surname of Shakyamuni).' The Elder said, 'Even if it is an illusion, if you are truly all-knowing, can you attempt to create such an illusion?' At that moment, those naked ascetics, feeling ashamed and fearful, lowered their heads to the ground, bent their bodies, and left. Then, the Elder felt deep remorse and dared not face the Buddha. He went to his wife and said, 'Noble Consort (Noble Consort, a respectful term for one's wife)! Now you may come out and pay homage to the feet of the Blessed One.' She replied, 'Where is the Blessed One? You and the wicked have already killed the Tathāgata (Tathāgata, one of the titles of the Buddha).' At that moment, the Elder replied, 'Noble Consort! Who can harm the Tathāgata? It is only that I am ashamed and dare not face the Buddha.' His wife then came out, took the Elder to the Blessed One, and together they paid homage to the Buddha's feet. At that moment, the Elder prostrated himself on the ground, unable to rise, and said, 'What face do I have to dare look upon your venerable countenance?' The wife then joined her palms and bowed her head, saying to the Blessed One, 'May the Buddha have compassion and forgive the Elder's extremely grave transgression deserving of the Avīci hell (Avīci, the most painful hell in Buddhism).' The Blessed One said to her, 'You may rise now, I have already forgiven him.' He then exclaimed, 'The Tathāgata, Arhat, Samyak-saṃbuddha (Tathāgata, Arhat, Samyak-saṃbuddha, three titles of the Buddha) truly has no distinction of opposition or compliance.' The Elder immediately rose from the ground, rejoicing and leaping for joy, as if resurrected from the dead, and said to the Buddha, 'May the compassionate Buddha stay a little longer, I shall prepare food.' The Buddha said, 'Elder! Was it not you who sent a messenger to inform me that the time had come, saying, 'Gautama has arrived, the food is ready, you should know the time'?' He replied, 'Indeed, there were such words. Venerable Sir (Bhante, a term of respect for monks)! I have done something unprofitable to the Blessed One.' The Buddha said, 'I have already completely eradicated all unprofitable things, what unprofitable thing can you do?' He said, 'Blessed One! I have placed poison in the food, intending to harm the Tathāgata and all the noble ones.' The Buddha said to the Elder, 'The fires of greed, hatred, and delusion I have already extinguished, what else remains to be said?'
食若熟者應持供養。」
爾時世尊就座而坐，所有供食置上座前，佛告具壽阿難陀曰：「汝可遍語諸苾芻等：『若未唱三缽羅佉多已來，不應一人輒先受食。』」時具壽阿難陀如佛所敕，告諸苾芻：「次遣一人于上座前，唱三缽羅佉多。」由是力故，于飲食內諸毒皆除。是時長者便自行食，初從上座終至下行，周遍觀察作如是念：「奈何今日從老至少，被毒所中悶絕於地，唯有世尊少動容色，然此眾中竟無一人為毒害者。」既見此已深起信心，夫婦二人見食事了澡漱復訖，即取卑座在佛前坐為欲聽法。爾時世尊觀彼二人，隨其根性為說法要。既聞法已，以智金剛杵破二十有身見山，證預流果。既獲果已，白言：「世尊！今此所證非我父母等之所能作，乃至受三歸生凈信。」廣說如上。白言：「世尊！我從今已往，于諸外道若男若女，永閉其門，于佛僧眾及鄔波索迦鄔波斯迦等，長開其戶。」世尊令彼得見諦已即便起去，還本住處安庠而坐告諸苾芻：「僧伽上座所有行法，我今制之：凡於眾首為上座者，所有供食置在眾前，先令一人執持飲食，或先行鹽在上座前曲身恭敬，唱三缽羅佉多，未唱已來不得受食。當知此言有大威力，輒違受食得惡作罪。(三缽羅佉多，譯為正至，或為時至，或是密語神咒，能除毒故。
【現代漢語翻譯】 現代漢語譯本： 『如果食物煮熟了，就應該拿來供養。』
當時，世尊就座而坐，所有的供養食物都放在上座的前面。佛告訴具壽阿難陀（Ananda，佛陀的十大弟子之一）說：『你應當告訴所有的比丘（Bhikkhu，佛教僧侶）：在沒有唱誦三缽羅佉多（Samabalakatha，意義見文末）之前，不應該有一個人擅自先吃東西。』當時，具壽阿難陀按照佛的吩咐，告訴各位比丘：『然後派一個人在上座前，唱誦三缽羅佉多。』由於這種力量，食物中的各種毒素都被清除了。這時，長者（長者，古印度一種富裕階層）便開始分發食物，首先從上座開始，最後到下座，他周遍觀察，心中想：『為什麼今天從老到少，都被毒所侵害而昏倒在地，只有世尊（世尊，對佛陀的尊稱）稍微動了動臉色，然而這些人中竟然沒有一個人受到毒害。』
看到這些后，他深深地生起了信心。夫婦二人見供養食物完畢，洗漱完畢后，就拿了矮座在佛前坐下，想要聽法。當時，世尊觀察他們二人，隨著他們的根性為他們宣說佛法的要義。聽聞佛法后，用智慧金剛杵摧毀了二十種有身見山，證得了預流果（Sotapanna，佛教修行第一階段的果位）。
獲得果位后，他們說道：『世尊！今天所證得的果位，不是我的父母等人所能做到的，乃至接受三歸依（Trisarana，皈依佛、法、僧）而生起清凈的信心。』（詳細內容如前所述）。他們說道：『世尊！我從今以後，對於各種外道（Tirthika，指佛教以外的其他宗教或哲學派別），無論是男是女，永遠關閉門戶，對於佛僧（Sangha，佛教僧團）以及鄔波索迦（Upasaka，男居士）鄔波斯迦（Upasika，女居士）等，永遠敞開大門。』世尊讓他們得見真諦后，就起身離去，回到原來的住處安詳地坐下，告訴各位比丘：『僧伽（Samgha，佛教僧團）上座（長老）的所有行法，我現在制定：凡是在大眾中為上座的人，所有的供養食物都放在大眾面前，先讓一個人拿著食物，或者先拿著鹽，在上座前彎腰恭敬，唱誦三缽羅佉多，沒有唱誦之前不得食用。應當知道這句話有很大的威力，擅自違背食用會得到惡作罪（Dukkata，佛教戒律中的一種輕罪）。（三缽羅佉多，翻譯為正至，或者為時至，或者是一種秘密的神咒，能夠消除毒素。）』
【English Translation】 English version: 『If the food is cooked, it should be offered.』
At that time, the World-Honored One (Bhagavan, an epithet for the Buddha) sat down, and all the offered food was placed in front of the senior monk. The Buddha said to the Venerable Ananda (Ananda, one of the Buddha's ten principal disciples): 『You should tell all the Bhikkhus (Bhikkhu, Buddhist monks): Before the Samabalakatha (Samabalakatha, meaning see below) has been chanted, no one should presume to eat first.』 At that time, the Venerable Ananda, as instructed by the Buddha, told the Bhikkhus: 『Then send one person to chant the Samabalakatha in front of the senior monk.』 Because of this power, all the toxins in the food were removed. At this time, the householder (Grahapati, a wealthy person in ancient India) began to distribute the food, starting from the senior monk and ending with the junior monks. He observed everything and thought: 『Why is it that today, from the old to the young, everyone has been poisoned and fainted on the ground, except for the World-Honored One, who only slightly changed color, yet none of these people have been harmed by the poison?』
Seeing this, he deeply aroused faith. The couple, seeing that the offering of food was completed and they had washed and rinsed, took low seats and sat before the Buddha, wanting to hear the Dharma. At that time, the World-Honored One observed the two of them and, according to their dispositions, expounded the essentials of the Dharma for them. After hearing the Dharma, they used the Vajra (Vajra, diamond) pestle of wisdom to destroy the mountain of twenty kinds of personality belief and attained the fruit of Stream-enterer (Sotapanna, the first stage of enlightenment in Buddhism).
After attaining the fruit, they said: 『World-Honored One! The fruit that I have attained today is not something that my parents or others could have done, even to the point of taking refuge in the Three Jewels (Trisarana, taking refuge in the Buddha, Dharma, and Sangha) and generating pure faith.』 (The details are as described above). They said: 『World-Honored One! From now on, I will forever close the doors to all the Tirthikas (Tirthika, non-Buddhist religious or philosophical schools), whether male or female, and I will forever open the doors to the Buddha Sangha (Samgha, Buddhist monastic community) and the Upasakas (Upasaka, male lay devotees) and Upasikas (Upasika, female lay devotees).』 After the World-Honored One allowed them to see the truth, they rose and left, returning to their original dwelling and sitting peacefully, telling the Bhikkhus: 『All the practices of the senior monk of the Sangha, I now establish: Whenever someone is the senior monk in the assembly, all the offered food should be placed before the assembly, and first let one person hold the food, or first hold the salt, and bow respectfully before the senior monk, chanting the Samabalakatha, and no one should eat before it has been chanted. You should know that these words have great power, and whoever violates this and eats will incur a Dukkata (Dukkata, a minor offense in Buddhist monastic rules). (Samabalakatha, translated as 『right arrival,』 or 『time arrival,』 or a secret mantra that can eliminate toxins.)』
昔云僧跋者，訛也。佛教遣唱食前，今乃后稱，食遍非直，失於本意。上座未免其愆，訛替多時，智者詳用)」
佛在室羅伐城。時有長者，造一住處修營才半便即命終。長者之子次紹家業，諸苾芻等就長者宅告其子言：「賢首！汝父造寺功已將半，不幸命終，所有殘功汝可修造。」彼便告曰：「阿遮利耶！寺極宏壯我無力造，若佛見聽減小作者，我當營造。」時諸苾芻以緣白佛，佛言：「不能大造聽其小作。」復有俗人造一住處未了而終，子繼父業，時諸苾芻同前告子，子言：「我愛宏壯，若聽大者我當爲作。」佛言：「隨情大作。」復有長者，造小窣睹波造半命終，子知家業，時諸苾芻往詣宅所告其子言：「賢首！汝父先造窣睹波，功已半訖遂便命終，所有殘功汝宜修造。」彼便告曰：「聖者！我愛壯麗，此塔形小，若佛見聽增大作者，我當修造。」以緣白佛，佛言：「如樂大者隨意大作。」復有長者，造大窣睹波，其功已半忽然命過，同前告子，子言：「我今貧乏不能大作，若聽小者我當作之。」佛言：「隨情小作。然造窣睹波，小者得增大，大者不應減小。若有俗人能大作者善，如不能辦，苾芻應可勸化助造。」若塔相輪久故破壞，佛言：「應可修營。」時有先下故輪更造新者，時久不成，佛言：「不
【現代漢語翻譯】 過去所說的『云僧跋者』，是訛傳的說法。佛教規定在吃飯前唱誦，現在卻在飯後才唱誦，而且唱誦的內容也不正確，失去了原本的意義。上座（指寺院中地位較高的僧人）也難免犯這樣的錯誤，訛傳替代的情況已經很久了，有智慧的人應該詳細地加以辨別採用。
佛陀在室羅伐城（Śrāvastī）(古印度城市)時。當時有一位長者（指富有的居士），建造一處住所，才修到一半就去世了。長者的兒子繼承家業，各位苾芻（bhikṣu）(比丘)到長者的家中，告訴他的兒子說：『賢首（對居士的尊稱）！你父親建造寺廟的功德已經完成一半了，不幸去世，剩下的工程你可以繼續完成。』他便回答說：『阿遮利耶（ācārya）(導師)！寺廟非常宏偉，我沒有能力建造，如果佛陀允許縮小規模建造，我就建造。』當時各位苾芻將此事稟告佛陀，佛陀說：『不能建造大的，允許他建造小的。』
又有一位俗人建造一處住所，還沒有完成就去世了，他的兒子繼承父業，各位苾芻像之前一樣告訴他的兒子，兒子說：『我喜歡宏偉的，如果允許建造大的，我就建造。』佛陀說：『隨他的意願建造大的。』
又有一位長者，建造小的窣睹波（stūpa）(佛塔)，建造到一半就去世了，他的兒子繼承家業，各位苾芻前往他的住所，告訴他的兒子說：『賢首！你父親先前建造窣睹波，工程已經完成一半了，就去世了，剩下的工程你應該繼續完成。』他便回答說：『聖者！我喜歡壯麗的，這座塔的形狀太小了，如果佛陀允許增大規模建造，我就修造。』將此事稟告佛陀，佛陀說：『如果喜歡大的，就隨他的意願建造大的。』
又有一位長者，建造大的窣睹波，工程已經完成一半了，忽然去世了，各位苾芻像之前一樣告訴他的兒子，兒子說：『我現在貧窮，沒有能力建造大的，如果允許建造小的，我就建造。』佛陀說：『隨他的意願建造小的。然而建造窣睹波，小的可以增大，大的不應該減小。如果有俗人能夠建造大的，很好，如果不能辦到，苾芻應該勸募化緣幫助建造。』
如果塔的相輪（塔頂的裝飾）因為年代久遠而損壞，佛陀說：『應該加以修繕。』當時有人先把舊的相輪拆下來，準備建造新的，但很久都沒有完成，佛陀說：『不要…』
【English Translation】 The former saying of 'Yun Seng Ba Zhe' is a corrupted pronunciation. Buddhist regulations stipulate chanting before meals, but now it is chanted after meals, and the content of the chanting is also incorrect, losing its original meaning. Even the senior monks (referring to monks with higher status in the monastery) are not immune to making such mistakes. The situation of corrupted transmission and substitution has been going on for a long time, and wise people should carefully discern and adopt the correct practice.
When the Buddha was in Śrāvastī (an ancient Indian city). At that time, there was a wealthy householder (referring to a wealthy layperson) who was building a residence, but he passed away after only half of the construction was completed. The householder's son inherited the family business, and the bhikṣus (monks) went to the householder's home and told his son, 'Virtuous one (a respectful term for laypersons)! Your father's merit of building the temple has been half completed, and he unfortunately passed away. You can continue to complete the remaining project.' He then replied, 'Ācārya (teacher)! The temple is very grand, and I do not have the ability to build it. If the Buddha allows me to build it on a smaller scale, I will build it.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said, 'If he cannot build a large one, allow him to build a small one.'
There was also a layperson who was building a residence, but he passed away before it was completed. His son inherited his father's business, and the bhikṣus told his son as before. The son said, 'I like grand things. If I am allowed to build a large one, I will build it.' The Buddha said, 'Let him build a large one according to his wishes.'
There was also a householder who was building a small stūpa (pagoda), and he passed away after building half of it. His son inherited the family business, and the bhikṣus went to his residence and told his son, 'Virtuous one! Your father was building a stūpa, and the project has been half completed. He passed away. You should continue to complete the remaining project.' He then replied, 'Venerable ones! I like magnificent things. The shape of this pagoda is too small. If the Buddha allows me to build it on a larger scale, I will build it.' They reported this matter to the Buddha, and the Buddha said, 'If he likes a large one, let him build a large one according to his wishes.'
There was also a householder who was building a large stūpa, and he suddenly passed away after completing half of the project. The bhikṣus told his son as before. The son said, 'I am now poor and do not have the ability to build a large one. If I am allowed to build a small one, I will build it.' The Buddha said, 'Let him build a small one according to his wishes. However, when building a stūpa, a small one can be enlarged, but a large one should not be reduced in size. If a layperson is able to build a large one, that is good. If he cannot do it, the bhikṣus should encourage donations to help build it.'
If the finial (the decorative spire on top of a pagoda) of a pagoda is damaged due to age, the Buddha said, 'It should be repaired.' At that time, someone first removed the old finial and prepared to build a new one, but it had not been completed for a long time. The Buddha said, 'Do not...'
應先下，造新者訖，方下故輪。」若佛形像泥塑虧壞，苾芻生疑不敢營飾，佛言：「或增令大，或可相似隨意而作。」諸彩畫壁不分明者，苾芻生疑不敢重畫，佛言：「應可拂除更為新畫。」諸餘葉紙佛經磨滅，苾芻生疑不敢揩拭，佛言：「應拭故者更可新書。」
第五子攝頌曰：
從像入城中， 受吉祥施物， 旗鼓隨情設， 苾芻皆不應。
爾時佛在室羅伐城。是時給孤獨長者請世尊曰：「我欲奉請贍部影像來入城中廣興供養。」佛言：「長者！今正是時。」彼諸苾芻不知誰當從其像入？佛言：「少年苾芻皆可從入。」於時眾少不甚嚴麗，佛言：「應令五眾：苾芻、苾芻尼、正學女、求寂男、求寂女侍從圍繞。」時有凈信婆羅門及諸居士等，以上妙瓶持吉祥水，注苾芻手並授施物，曾無一人輒敢受者，世尊告曰：「長宿耆年諸苾芻輩，應展右手受吉祥水並受施物。」時諸苾芻無有鼓樂引像入城，佛言：「應鳴鼓樂。」鄔波離白佛言：「如世尊說：『應鳴鼓樂』者，不知誰當作之？」佛言：「令俗人作。」復白佛言：「苾芻頗得鳴鼓樂不？」佛言：「不合，唯除設會供養。」佛時告樂人曰：「仁者，汝今應可供養大師，不應無故擊鼓作樂，作者得惡作罪。」
第六子攝頌曰：
豫
【現代漢語翻譯】 現代漢語譯本： 『應該先放下舊的，完成新的之後，再放下舊的。』如果佛的形像泥塑損壞了，比丘（Bhikkhu，佛教僧侶）心生疑惑不敢修飾，佛說：『或者可以增大，或者可以按照相似的樣子隨意製作。』如果彩畫的墻壁不清晰了，比丘心生疑惑不敢重新繪畫，佛說：『應該可以拂去舊的，重新繪畫新的。』如果其餘的葉子紙上的佛經磨損了，比丘心生疑惑不敢擦拭，佛說：『應該擦拭舊的，重新書寫新的。』 第五子的總結說： 『從佛像進入城中，接受吉祥的施捨物品，旗幟鼓樂可以隨意設定，比丘都不應該參與。』 當時佛在室羅伐城（Śrāvastī）。當時給孤獨長者（Anāthapiṇḍada）請示世尊說：『我想要奉請贍部（Jambudvīpa）的佛像進入城中，廣泛地興辦供養。』佛說：『長者，現在正是時候。』那些比丘不知道應該由誰跟隨佛像進入城中？佛說：『年輕的比丘都可以跟隨進入。』當時人數很少，不夠莊嚴華麗，佛說：『應該讓五眾：比丘、比丘尼（Bhikkhunī，佛教女僧侶）、正學女（Śikṣamāṇā，見習女僧）、求寂男（Śrāmaṇera，沙彌）、求寂女（Śrāmaṇerikā，沙彌尼）侍從圍繞。』當時有虔誠的婆羅門（Brahmin）以及各位居士等，用上好的瓶子裝著吉祥水，倒在比丘的手上並授予施捨物品，沒有一個人敢接受，世尊告訴他們說：『年長的比丘們，應該伸出右手接受吉祥水並接受施捨物品。』當時各位比丘沒有用鼓樂引導佛像進入城中，佛說：『應該敲響鼓樂。』鄔波離（Upāli）問佛說：『如世尊所說：『應該敲響鼓樂』，不知道應該由誰來做這件事？』佛說：『讓俗人來做。』又問佛說：『比丘可以敲響鼓樂嗎？』佛說：『不合適，除非是設立法會供養。』佛當時告訴樂人說：『仁者，你們現在應該供養大師，不應該無緣無故地擊鼓作樂，這樣做的人會得到惡作罪（Dukkruta，輕罪）。』 第六子的總結說：
【English Translation】 English version: 'One should put down the old after finishing the new.' If the clay sculpture of the Buddha's image is damaged, the Bhikkhus (Buddhist monks) are doubtful and dare not decorate it, the Buddha said: 'It can be enlarged, or it can be made according to a similar appearance as you wish.' If the painted walls are not clear, the Bhikkhus are doubtful and dare not repaint them, the Buddha said: 'The old ones should be wiped off and new ones should be repainted.' If the Buddhist scriptures on the remaining leaf paper are worn out, the Bhikkhus are doubtful and dare not wipe them, the Buddha said: 'The old ones should be wiped off and new ones should be rewritten.' The fifth section's summary says: 'When entering the city with the Buddha image, accept auspicious offerings, flags and drums can be set up as desired, but the Bhikkhus should not participate.' At that time, the Buddha was in Śrāvastī (city). At that time, Anāthapiṇḍada (wealthy merchant) asked the World Honored One: 'I want to invite the Jambudvīpa (the continent where we live) image to enter the city and widely hold offerings.' The Buddha said: 'Elder, now is the right time.' Those Bhikkhus did not know who should follow the image into the city? The Buddha said: 'Young Bhikkhus can follow.' At that time, the number of people was small and not very solemn, the Buddha said: 'The five groups should be surrounded: Bhikkhus, Bhikkhunīs (Buddhist nuns), Śikṣamāṇās (female novices), Śrāmaṇeras (male novices), and Śrāmaṇerikās (female novices).' At that time, there were devout Brahmins (priestly class) and lay people, holding auspicious water in excellent bottles, pouring it on the hands of the Bhikkhus and giving offerings, but no one dared to accept them. The World Honored One told them: 'Elderly Bhikkhus should extend their right hands to receive auspicious water and offerings.' At that time, the Bhikkhus did not use drums and music to guide the image into the city. The Buddha said: 'Drums and music should be played.' Upāli (one of the ten great disciples of the Buddha) asked the Buddha: 'As the World Honored One said: 'Drums and music should be played', I don't know who should do it?' The Buddha said: 'Let the lay people do it.' He asked the Buddha again: 'Can Bhikkhus play drums and music?' The Buddha said: 'It is not appropriate, unless it is to set up a Dharma assembly for offerings.' The Buddha then told the musicians: 'Gentlemen, you should now make offerings to the master, and you should not beat drums and make music for no reason. Those who do so will be guilty of Dukkruta (minor offense).' The sixth section's summary says:
先為唱令， 五眾從行城， 應差掌物人， 尼無別輪法。
爾時薄伽梵在室羅伐城。世尊既許形像于節會日行入城中，時諸婆羅門居士等共告苾芻曰：「阿遮利耶！形像雖入，我等不知。聖者豫先為告，今者我等隨力，各辦上妙香花吉祥供養，修治道路嚴飾城隍，瞻仰尊儀式修景福。」時諸苾芻以緣白佛，佛言：「去行城時七八日在，應可唱令普相告知：『至某日某時將設法會，仁等至時各隨己力具辦香花，于某伽藍咸申供養。』」於時雖在街衢而為告令，時諸人眾尚有不聞，以緣白佛，佛言：「當於紙素白㲲明書令詞，可於象馬車輿之上街衢要路宣令告知。」至行城日無多侍從，佛言：「應令五眾圍繞隨從而行。」時有凈信婆羅門居士等，以諸雜物施與苾芻，苾芻不知此物誰應合受？如世尊說：「長宿耆年諸苾芻等應可受之。」彼既受已，復自持行，財物既多遂致疲極。世尊告曰：「應令少壯苾芻而擎其物。」既持至寺積成大聚，遂被賊偷，佛言：「應可差人守護其物。應如是差，大眾集已先問彼苾芻云：『汝某甲能為僧伽作掌衣物人不？』答言：『我能。』次令一苾芻應為白二羯磨：『大德僧伽聽！此某甲苾芻，樂與大眾作掌衣物人。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲當與大眾作掌衣物
【現代漢語翻譯】 先由唱令者宣告，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）跟隨著佛像在城中游行。 應該指派掌管物品的人，比丘尼沒有單獨輪值的規定。
當時，薄伽梵（Bhagavan，世尊的尊稱）在室羅伐城（Śrāvastī） 。世尊允許在節慶日將佛像迎入城中游行。當時，一些婆羅門（Brahmana）居士等共同告訴比丘們說：『阿遮利耶（Acarya，導師）！即使佛像進入城中，我們也不知曉具體時間。聖者請預先告知，現在我們盡各自的力量，準備上妙的香花吉祥供養，修整道路，莊嚴城池，瞻仰尊貴的儀式，修積福德。』當時，比丘們將此事稟告佛陀，佛陀說：『在遊行前七八天，就應該宣告，普遍告知大家：『到某日某時將舉行法會，你們到時各自隨自己的能力準備香花，在某伽藍（samghārāma，僧院）一併供養。』 當時，即使在街上宣告，仍然有人沒有聽到，因此將此事稟告佛陀，佛陀說：『應當在紙或白氈上清楚地書寫宣告的內容，可以在象、馬、車輿之上，在街衢要道上宣告告知。』到遊行那天，沒有很多侍從，佛陀說：『應該讓五眾圍繞跟隨遊行。』 當時，一些具有凈信的婆羅門居士等，將各種雜物施與比丘，比丘不知道這些物品應該由誰接受？如世尊所說：『年長的比丘們可以接受這些物品。』他們接受后，又自己拿著行走，財物很多，因此感到疲憊。世尊告訴他們說：『應該讓年輕力壯的比丘拿著這些物品。』 將物品帶到寺院后，堆積成一大堆，結果被賊偷走了。佛陀說：『應該派人守護這些物品。應該這樣指派：大眾聚集后，先問那位比丘說：『你某甲能為僧伽（samgha，僧團）做掌管衣物的人嗎？』回答說：『我能。』接著讓一位比丘進行白二羯磨（jñapti-dvitiya-karman，一種僧團的決議程式）：『大德僧伽聽！這位某甲比丘，樂意為大眾做掌管衣物的人。如果僧伽認為時機已到，請允許僧伽現在指派比丘某甲為大眾做掌管衣物的人。』
【English Translation】 First, let the announcer proclaim, and the five assemblies (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā) follow the image in procession through the city. A person should be appointed to manage the items; there is no separate rotation rule for bhikṣuṇīs.
At that time, the Bhagavan (Blessed One) was in Śrāvastī. The World-Honored One having permitted the image to be brought into the city in procession on festival days, some Brahmins and lay devotees together told the bhikṣus: 'Acarya (teacher)! Even if the image enters the city, we do not know the specific time. Holy ones, please inform us in advance. Now we will, to the best of our ability, prepare excellent incense, flowers, and auspicious offerings, repair the roads, adorn the city walls, look up to the venerable ceremony, and cultivate blessings.' At that time, the bhikṣus reported this matter to the Buddha, and the Buddha said: 'Seven or eight days before the procession, you should announce and universally inform everyone: 'On such and such day at such and such time, a Dharma assembly will be held. At that time, each of you should prepare incense and flowers according to your ability and offer them together at such and such samghārāma (monastery).' At that time, even when announcing on the streets, some people still did not hear, so they reported this matter to the Buddha. The Buddha said: 'You should clearly write the announcement on paper or white felt, and you can announce it on elephants, horses, and carriages, on the main roads of the streets.' On the day of the procession, there were not many attendants, and the Buddha said: 'The five assemblies should surround and follow the procession.' At that time, some lay devotees of pure faith, such as Brahmins, gave various miscellaneous items to the bhikṣus, and the bhikṣus did not know who should receive these items? As the World-Honored One said: 'The elder bhikṣus can receive these items.' After they received them, they carried them themselves, and because there were many items, they became tired. The World-Honored One told them: 'The young and strong bhikṣus should carry these items.' After the items were brought to the monastery, they piled up into a large heap, and as a result, they were stolen by thieves. The Buddha said: 'You should send someone to guard these items. You should appoint them in this way: After the assembly has gathered, first ask that bhikṣu: 'Can you, so-and-so, be the person in charge of managing the clothing and items for the samgha (community)?' Answer: 'I can.' Then have a bhikṣu perform the jñapti-dvitiya-karman (a procedure for resolutions in the samgha): 'Venerable samgha, listen! This bhikṣu, so-and-so, is willing to be the person in charge of managing the clothing and items for the community. If the samgha deems it the right time, please allow the samgha to now appoint bhikṣu so-and-so to be the person in charge of managing the clothing and items for the community.'
人。白如是。』次作羯磨，準白應知。」
是時苾芻多獲施物，苾芻尼眾作如是言：「大德！今獲施物，應分與我。若不與者，我等尼眾別作朋行。」苾芻聞已遮不許作，尼于異時，遂別為朋旅，隨意而行。時諸俗人問苾芻曰：「阿遮利耶！今此行道為同？為異？」答言：「不同。」俗人告曰：「大師現在遂破僧輪，不相承稟別為聚會。」時苾芻尼亦獲財利，苾芻以緣白佛，佛言：「苾芻尼眾不應別作輪行。若有作者，是破僧方便，得窣吐羅罪。」佛言：「諸苾芻眾所得利物，亦應分與苾芻尼眾，不與者得越法罪。」
第七子攝頌曰：
應差分物人， 上座宜準價， 不得輒酬直， 索價返還衣。
爾時大會事了多獲財物，諸苾芻眾不知云何處分其物？佛言：「應差分物人，當如是差。大眾集已先可問言：『汝某甲！能為僧作分衣人不？』彼答言：『能。』次一苾芻應為白二羯磨：『大德僧伽聽！此苾芻某甲，樂與僧伽作分財物人。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲當與眾作分財物人。白如是。』羯磨準白應作。」
時分衣人，敷座席鳴揵稚為言白已，後集僧伽賣所得衣。苾芻不知誰應賣衣？佛言：「僧伽上座應準衣價。」是時上座遂貴準衣，更無人買，佛言：「初準
【現代漢語翻譯】 現代漢語譯本：比丘說：『是的。』然後按照羯磨法進行，按照白二羯磨的規定去做，應該知道。』接下來進行羯磨，按照白二羯磨的規定去做，應該知道。
當時，比丘們獲得了許多佈施之物，比丘尼們就說：『大德！現在獲得了佈施之物，應該分給我們。如果不給，我們比丘尼們就要另外結成朋黨。』比丘們聽了之後制止她們，不允許這樣做。比丘尼們在其他時候，就另外結成朋黨，隨意而行。當時，一些俗人問比丘們說：『阿遮利耶（Achariya，導師）！現在這些行道者是同一僧團的？還是不同的？』比丘們回答說：『不同。』俗人就說：『大師（佛陀）還在世，你們就破壞僧團的和合，不互相稟告，另外結成聚會。』當時，比丘尼們也獲得了財利，比丘們將此事稟告佛陀，佛陀說：『比丘尼們不應該另外結成朋黨。如果有人這樣做，就是破壞僧團的方便，犯窣吐羅（Sthula，粗罪）罪。』佛陀說：『比丘們獲得的財利，也應該分給比丘尼們，不給的人犯越法罪。』
第七子攝頌說：
應該選出分物人，上座應該按照價格估算，不得隨意還價，索要價格后應歸還衣服。
當時，大會結束后獲得了許多財物，比丘們不知道該如何處理這些財物？佛陀說：『應該選出分物人，應當這樣選。大眾集合完畢后，可以先問：『你某甲！能為僧團做分衣人嗎？』他回答說：『能。』然後一位比丘應該進行白二羯磨：『大德僧伽聽！這位比丘某甲，樂意為僧伽做分財物人。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在委派比丘某甲來為大家做分財物人。白如是。』羯磨按照白二羯磨的規定去做。』
當時，分衣人鋪設座位，敲擊揵稚（Ghaṇṭā，鐘）宣告完畢后，召集僧伽來賣所得的衣服。比丘們不知道應該由誰來賣衣服？佛陀說：『僧伽的上座應該按照衣服的價格估算。』當時，上座就抬高衣服的價格，沒有人買，佛陀說：『最初估價』
【English Translation】 English version: The Bhikshu said, 'Yes.' Then perform the Karma according to the rules of the Bai Er Karma; you should know.' Next, perform the Karma, according to the rules of the Bai Er Karma, you should know.
At that time, the Bhikshus received many offerings, and the Bhikshunis said, 'Venerable ones! Now that we have received offerings, they should be distributed to us. If you do not give them to us, we Bhikshunis will form our own separate groups.' The Bhikshus, having heard this, forbade them from doing so. The Bhikshunis, at another time, formed their own separate groups and acted as they pleased. At that time, some laypeople asked the Bhikshus, 'Achariya (Achariya, teacher)! Are these practitioners the same Sangha or different?' The Bhikshus replied, 'Different.' The laypeople then said, 'The Master (Buddha) is still alive, and you are already breaking the harmony of the Sangha, not informing each other, and forming separate gatherings.' At that time, the Bhikshunis also received wealth and benefits. The Bhikshus reported this matter to the Buddha. The Buddha said, 'The Bhikshunis should not form separate groups. If anyone does so, it is a means of breaking the Sangha and incurs a Sthula (Sthula, gross offense) sin.' The Buddha said, 'The wealth and benefits received by the Bhikshus should also be distributed to the Bhikshunis. Those who do not give commit a transgression.'
The seventh collection verse says:
One should select a person to distribute the goods; the senior monk should estimate the price; one should not arbitrarily bargain; after demanding the price, the clothes should be returned.
At that time, after the assembly concluded, much wealth was obtained. The Bhikshus did not know how to handle these goods. The Buddha said, 'One should select a person to distribute the goods; it should be selected in this way. After the assembly has gathered, one can first ask: 'You, so-and-so! Can you be a distributor of robes for the Sangha?' He replies, 'Yes.' Then one Bhikshu should perform the Bai Er Karma: 'Venerable Sangha, listen! This Bhikshu, so-and-so, is willing to be a distributor of wealth for the Sangha. If the Sangha deems the time appropriate, please listen, the Sangha should now permit the Sangha to appoint Bhikshu so-and-so to be the distributor of wealth for everyone. So it is said.' The Karma should be performed according to the rules of the Bai Er Karma.'
At that time, the distributor of robes, having laid out the seats and struck the Ghaṇṭā (Ghaṇṭā, bell) to announce, gathered the Sangha to sell the obtained robes. The Bhikshus did not know who should sell the robes. The Buddha said, 'The senior monk of the Sangha should estimate the price of the robes.' At that time, the senior monk raised the price of the robes, and no one bought them. The Buddha said, 'The initial estimate'
衣時應可處中，勿令太貴太賤，初準即與。」佛言：「不應待其價極方可與之。」時六眾苾芻，見他準價故增衣價，及至與時，便作是言：「我不須衣，欲為大眾多增衣價。」佛言：「若眾賣衣，其不買者不應故增其價。若故增者得惡作罪。」是時六眾增價得衣，便即披著。見索價直，即還本衣，佛言：「未還價足不應著衣。若未還價而著衣者，得惡作罪。」
第八子攝頌曰：
寺大減其層， 將衣者應用， 恐怖若止息， 準式用僧祇。
如世尊說：「苾芻造寺應為五層，香臺應可七層，門樓亦作七層。苾芻尼造寺應為三層，香臺、門屋並各五層。」者，由其重大遂便頹毀。苾芻以緣白佛，佛言：「應除上層。」由尚頹毀，如是漸次應留以堪為限。從佛世尊現大神通已后，敬信之人乃至邊方亦皆造寺，苾芻住已遂被驚怖。時諸苾芻並皆逃竄，時有賊來盡收衣缽，令諸苾芻並闕衣服。以緣白佛，佛言：「僧伽臥具不應令失，如要須去應可持行。」時一苾芻見怖緣至，持僧祇帔與諸苾芻相隨而去。既至日暮，有耆宿苾芻告言：「具壽有僧祇帔，我既年大準次合得，汝應與我。」即便持與，彼取而臥。至天明已告言：「具壽！可取帔去。」下座答言：「若須披著即準耆年。」「有怖持行不論年幾，
【現代漢語翻譯】 現代漢語譯本： 『給予衣服時應該價格公道，不要太貴也不要太賤，一開始估價確定了就可以給。』佛說：『不應該等到價格漲到最高才給。』當時六眾比丘（指六群惡比丘）看見別人估價，故意抬高衣服的價格，等到要給的時候，就說：『我不需要衣服，只是想為大家多增加一些衣服的價格。』佛說：『如果僧團賣衣服，不買的人不應該故意抬高價格。如果故意抬高價格，就犯了惡作罪（一種輕罪）。』當時六眾抬高價格得到衣服，就立刻披上。等到索要衣服的價錢時，就歸還原本的衣服。佛說：『沒有還清價錢不應該穿衣服。如果沒有還清價錢就穿衣服，就犯了惡作罪。』 第八子攝頌說： 寺廟高大要減少層數，將要得到衣服的人應該使用（僧祇物），恐怖的情況如果停止，按照估定的方式使用僧祇物。 如世尊所說：『比丘建造寺廟應該是五層，香臺應該是七層，門樓也做成七層。比丘尼建造寺廟應該是三層，香臺、門屋都各自是五層。』因為寺廟過於高大，於是就倒塌毀壞了。比丘將情況稟告佛陀，佛說：『應該拆除上面的樓層。』因為仍然倒塌毀壞，像這樣逐漸地拆除，應該保留到可以使用的程度為止。自從佛世尊顯現大神力之後，敬信的人們乃至邊遠地區也都建造寺廟，比丘們住在裡面，於是受到了驚嚇恐怖。當時眾比丘都逃跑了，當時有盜賊來，把所有的衣缽都拿走了，使得眾比丘缺少衣服。因此將情況稟告佛陀，佛說：『僧伽（僧團）的臥具不應該丟失，如果必須要離開，應該可以帶著走。』當時一位比丘看到恐怖的事情發生，拿著僧祇（僧團共有）的帔（一種覆蓋身體的布）與眾比丘一起離開了。到了傍晚，有一位年長的比丘告訴他說：『具壽（對有德者的尊稱），你有僧祇的帔，我年紀大了，按照次序應該得到，你應該給我。』這位比丘就給了他，那位年長的比丘拿去睡覺了。到了天亮，告訴他說：『具壽！可以把帔拿走了。』下座（年輕的比丘）回答說：『如果需要披著，就按照年長的次序。』『遇到恐怖的事情帶著走，不考慮年齡的大小，』
【English Translation】 English version: 'When giving robes, the price should be fair, neither too expensive nor too cheap. Once the initial assessment is made, it can be given.' The Buddha said, 'It should not be given only when the price has reached its highest.' At that time, the Six Groups of Bhikshus (referring to the six wicked Bhikshus), seeing others assessing the price, deliberately raised the price of the robes. When it came time to give them, they said, 'I don't need the robes, I just want to increase the price of the robes for everyone.' The Buddha said, 'If the Sangha (monastic community) is selling robes, those who are not buying should not deliberately raise the price. If they deliberately raise the price, they commit a Dukkaṭa (a minor offense).' At that time, the Six Groups raised the price and obtained the robes, and immediately put them on. When asked for the price of the robes, they returned the original robes. The Buddha said, 'One should not wear the robes without paying the full price. If one wears the robes without paying the full price, one commits a Dukkaṭa.' The eighth verse of summary says: If the temple is large, reduce the number of floors. Those who are about to receive robes should use (Sanghika property). If the situation of fear ceases, use Sanghika property according to the assessed method. As the World Honored One said, 'Bhikshus should build temples with five floors, incense stands should have seven floors, and gate towers should also be made with seven floors. Bhikshunis should build temples with three floors, and incense stands and gate houses should each have five floors.' Because the temples were too tall, they collapsed and were destroyed. The Bhikshus reported the situation to the Buddha, who said, 'The upper floors should be removed.' Because they still collapsed and were destroyed, they should be gradually removed in this way, and should be retained to the extent that they can be used. Since the Buddha manifested great supernatural powers, people of faith, even in remote areas, have built temples, and the Bhikshus who lived in them were frightened and terrified. At that time, the Bhikshus all fled, and thieves came and took away all the robes and bowls, causing the Bhikshus to lack clothing. Therefore, they reported the situation to the Buddha, who said, 'The bedding of the Sangha should not be lost. If it is necessary to leave, it should be carried along.' At that time, a Bhikshu, seeing a frightening event occur, took the Sanghika (belonging to the Sangha) Pheta (a cloth covering the body) and left with the Bhikshus. At dusk, an elder Bhikshu told him, 'Ayasma (term of respect for a virtuous person), you have the Sanghika Pheta. I am old, and according to seniority, I should receive it. You should give it to me.' The Bhikshu gave it to him, and the elder Bhikshu took it and slept. At dawn, he said, 'Ayasma! You can take the Pheta away.' The junior (younger Bhikshu) replied, 'If it is necessary to wear it, it should be according to the seniority of age.' 'When encountering a frightening event, take it along, regardless of age,'
此僧祇帔可自持去。」以緣白佛，佛言：「將去者應用。」后時怖息，苾芻告曰：「此是僧物因何獨用？」答言：「佛教令我受用。」佛言：「我據怖時，暫聽受用僧祇臥具；恐怖既除，應如常式。」
第九子攝頌曰：
若有大聚會， 鳴鼓集眾僧， 眾大別為行， 撿挍人先食。
爾時佛在室羅伐城，給孤獨長者請世尊曰：「我欲于逝多林設大法會，愿見聽許。」佛言：「今正是時。」于設會日，六大都城諸苾芻等咸悉來集，人眾既多遂失時候，佛言：「應打揵稚。」雖打揵稚眾鬧不聞，佛言：「應擊大鼓。」聞鼓聲時，應集食處，時諸苾芻可隨大小依次而坐。行飲食時未至行末，日遂過午，時諸苾芻多有絕食。佛言：「人眾若多，應須量準別作行頭，各于上座安置飲食，可一時行。」然諸俗人行餅果時，不能平等，佛言：「應差苾芻看行餅果。」彼既差已受取而行，存意觀察令其周遍，然此苾芻待眾食已，時過絕食，佛言：「若撿挍人，應于齋食先取其分，食之無過。」
第十子攝頌曰：
凡於尼眾首， 應安一空座， 為待余苾芻， 孤苦勿增價。
爾時佛在室羅伐城。時有眾多苾芻尼，人間遊行遇至一村。時彼村中有一長者，情懷敬信，請諸尼眾就舍而食。時
【現代漢語翻譯】 現代漢語譯本：『這件僧祇帔（saṃghāṭī，僧眾共有的外衣）可以自己拿走。』他將此事稟告佛陀，佛陀說：『拿走的人可以使用它。』後來，恐懼平息了，一位比丘（bhikṣu，出家男眾）說：『這是僧眾的物品，為何你獨自使用？』他回答說：『佛陀教導我使用它。』佛陀說：『我是在恐懼的時候，暫時允許使用僧眾的臥具；既然恐怖已經消除，應該恢復通常的規矩。』
第九子攝頌說：
如果有大型聚會，敲鼓召集眾僧，將大眾分成行列，負責檢查的人先吃飯。
當時，佛陀在室羅伐城（Śrāvastī）。給孤獨長者（Anāthapiṇḍada，一位著名的佛教護法）請示世尊說：『我打算在逝多林（Jetavana，祇樹給孤獨園的簡稱）舉辦大法會，希望得到您的允許。』佛陀說：『現在正是時候。』在舉辦法會的那天，六大都城的各位比丘等都聚集而來，由於人數眾多，錯過了用餐的時間。佛陀說：『應該敲打揵稚（ghaṇṭā，一種打擊樂器）。』雖然敲打了揵稚，但大眾喧鬧聽不見，佛陀說：『應該敲擊大鼓。』聽到鼓聲時，應該到用餐的地方集合，各位比丘可以按照大小依次而坐。行飲食時，還沒有到最後一行，太陽就過了中午，各位比丘多有餓肚子的情況。佛陀說：『如果人數眾多，應該事先量好，另外設定行頭，在每個上座（長老座位）上安置飲食，可以同時進行。』然而，各位俗人（在家信徒）分發餅果時，不能做到平等，佛陀說：『應該派遣比丘去看管分發餅果。』他們派遣之後，接受並分發，留心觀察，使其周遍。然而，這位比丘等到大眾吃完后，時間已過，餓了肚子。佛陀說：『如果是負責檢查的人，應該在齋食時先取一份，吃掉沒有過錯。』
第十子攝頌說：
凡是在比丘尼（bhikṣuṇī，出家女眾）隊伍的前面，應該安放一個空座位，爲了等待其他的比丘，不要讓孤苦的人增加價碼（指抬高供養的價格）。
當時，佛陀在室羅伐城。當時有眾多比丘尼，在人間游化，來到一個村莊。當時那個村莊中有一位長者，心懷敬信，邀請各位尼眾到家中用餐。當時
【English Translation】 English version: 『This saṃghāṭī (outer robe of the monastic order) can be taken away by himself.』 He reported this matter to the Buddha, who said, 『The one who takes it can use it.』 Later, the fear subsided, and a bhikṣu (monk) said, 『This is the property of the Saṃgha (community), why are you using it alone?』 He replied, 『The Buddha taught me to use it.』 The Buddha said, 『I temporarily allowed the use of the Saṃgha's bedding during the time of fear; now that the fear has been removed, it should return to the usual rules.』
The ninth section's summary verse says:
If there is a large gathering, beat the drum to gather the Saṃgha, divide the assembly into rows, and the person in charge of checking should eat first.
At that time, the Buddha was in Śrāvastī (a major city in ancient India). Anāthapiṇḍada (a wealthy merchant and benefactor of the Buddha) asked the World Honored One, 『I would like to hold a great assembly in Jetavana (a famous monastery), may I have your permission?』 The Buddha said, 『Now is the right time.』 On the day of the assembly, all the bhikṣus from the six major cities gathered, and because there were so many people, they missed the mealtime. The Buddha said, 『The ghaṇṭā (a bell or gong) should be struck.』 Although the ghaṇṭā was struck, the crowd was noisy and could not hear it. The Buddha said, 『The big drum should be beaten.』 When they heard the sound of the drum, they should gather at the place for eating, and the bhikṣus could sit in order according to their seniority. When the food was being distributed, it was not yet the end of the row, and the sun had passed noon, and many of the bhikṣus were starving. The Buddha said, 『If there are many people, the rows should be measured in advance, and separate rows should be set up, and food should be placed on each senior seat, and it can be done at the same time.』 However, when the lay people (lay followers) distributed cakes and fruits, they could not do it equally. The Buddha said, 『A bhikṣu should be sent to watch over the distribution of cakes and fruits.』 After they were sent, they accepted and distributed, paying attention to observing so that it was distributed everywhere. However, this bhikṣu waited until the assembly had finished eating, and the time had passed, and he was starving. The Buddha said, 『If it is the person in charge of checking, he should take his share first during the meal, and there is no fault in eating it.』
The tenth section's summary verse says:
Whenever there is a group of bhikṣuṇīs (nuns), an empty seat should be placed at the front, in order to wait for other bhikṣus, do not let the lonely and poor increase the price (referring to raising the price of offerings).
At that time, the Buddha was in Śrāvastī. At that time, there were many bhikṣuṇīs, traveling among the people, and they came to a village. At that time, there was a wealthy man in that village, who had faith and respect, and invited the nuns to his house for a meal. At that time
窣吐罹難陀苾芻尼，親為上座。是時有一乞食苾芻，共諸商旅遊歷人間，至斯聚落巡門乞食。時有村人告言：「聖者！有諸尼眾，在長者家受其供養，仁今可往就彼受食。」聞已詣彼，時苾芻尼白言：「尊者！大眾食竟，能為咒愿及以說法，應居上座。若不能者，可在一邊食罷而去。」時彼苾芻𧹞然思曰：「我待食了說法方行者，時既延遲恐失商旅。」遂於一邊食了而去，漸至室羅伐城。時諸苾芻見而告曰：「善來！善來！具壽！所有遊歷安樂行不？」答曰：「寧有安樂，被苾芻尼深見倰辱。」問言：「何意？」即便具告。諸苾芻以緣白佛，佛言：「若一苾芻、一苾芻尼，然此苾芻宜居上首，應先受水及受其食，或二、或三乃至眾多苾芻尼處，若一苾芻亦為眾首，應先受水及以受食。凡苾芻尼所食之處，于上座首留一座處，假令求寂在後來至，就座而食，是上眾故。若不爾者，諸苾芻尼得越法罪。」時給孤獨長者，于逝多林設大會已，妻妾男女悉舍與僧，時諸苾芻不知云何？以緣白佛，佛言：「應問長者。」彼既問已，長者答言：「應可準價賣之。」苾芻共準。是時六眾爭共上價，有一孤苦女人，見增其價遂生愁怖，白長者言：「我是孤苦勿見遺棄。」時諸苾芻以緣白佛，佛言：「孤苦女人性多愁怖，汝諸苾芻！不應
【現代漢語翻譯】 現代漢語譯本 窣吐罹難陀比丘尼（Sthulananda Bhikshuni，一位比丘尼的名字），親自擔任上座。當時，有一位乞食的比丘，與一些商人一起遊歷各地，來到這個村落挨家挨戶乞食。這時，有村民告訴他說：『聖者！有一些比丘尼在一位長者（Gṛhapati，富有的居士）家接受供養，您現在可以去那裡接受食物。』 他聽后就去了那裡，當時比丘尼對他說：『尊者！如果大眾用完餐后，您能為大家唸誦祝願詞以及說法，就應該坐在上座。如果不能，可以在一邊用餐完畢后離開。』 當時那位比丘心想：『如果我等用完餐后說法再走，時間就會耽擱，恐怕會錯過商隊。』於是就在一邊用完餐后離開了，漸漸地來到了室羅伐城（Śrāvastī，古印度城市）。當時，眾比丘見到他后說道：『歡迎！歡迎！具壽（Ayushman，對年長者的尊稱）！您遊歷各地，一路安樂嗎？』 他回答說：『哪裡有什麼安樂，我被比丘尼深深地輕慢侮辱了。』眾比丘問：『怎麼回事？』他就把事情的經過全部說了出來。眾比丘將此事稟告佛陀，佛陀說：『如果只有一個比丘和一個比丘尼，那麼這位比丘應該坐在上首，應該先接受供水和食物；或者有兩三個乃至更多的比丘尼，如果只有一個比丘，他也應該作為大眾之首，應該先接受供水和食物。 凡是比丘尼用餐的地方，在上座之首要留一個座位，即使是沙彌（Śrāmaṇera，佛教出家男子）後來才到，也應該坐在那個座位上用餐，因為他是上座。如果不這樣做，各位比丘尼就犯了越法罪。』 當時給孤獨長者（Anathapindada，一位著名的佛教護法），在逝多林（Jetavana，祇園精舍的所在地）舉辦了大型的法會，將自己的妻妾兒女全部佈施給僧眾，當時眾比丘不知道該怎麼辦？就把這件事稟告佛陀，佛陀說：『應該去問長者。』 他們問了長者后，長者回答說：『應該可以按照價格賣掉他們。』比丘們就一起估價。當時，六群比丘（Chabbaggiya，行為不端的比丘團體）爭相抬高價格，有一位孤苦的女人，看到價格不斷上漲，就感到憂愁害怕，對長者說：『我是孤苦之人，請不要拋棄我。』 當時眾比丘將此事稟告佛陀，佛陀說：『孤苦的女人天性多愁善感，你們各位比丘！不應該……』
【English Translation】 English version The Bhikshuni Sthulananda (Sthulananda Bhikshuni, name of a Bhikshuni), personally held the senior seat. At that time, there was a Bhikshu (Bhikshu, a Buddhist monk) who was begging for food, traveling through the human realm with some merchants, and arrived at this village, going door to door begging for food. At that time, a villager told him: 'Venerable One! There are some Bhikshunis (Bhikshuni, a Buddhist nun) receiving offerings at the house of a Gṛhapati (Gṛhapati, a wealthy householder), you can go there now to receive food.' After hearing this, he went there. At that time, the Bhikshuni said to him: 'Venerable One! If you can recite blessings and preach the Dharma after the assembly has finished eating, you should sit in the senior seat. If you cannot, you can eat on the side and then leave.' At that time, that Bhikshu thought to himself: 'If I wait to preach the Dharma after finishing my meal, the time will be delayed, and I am afraid I will miss the merchant caravan.' So he finished his meal on the side and left, gradually arriving at Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the Bhikshus, seeing him, said: 'Welcome! Welcome! Ayushman (Ayushman, a term of respect for elders)! Have you traveled in peace and happiness?' He replied: 'Where is there any peace and happiness? I have been deeply slighted and humiliated by the Bhikshunis.' The Bhikshus asked: 'What happened?' He then told them the whole story. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'If there is only one Bhikshu and one Bhikshuni, then this Bhikshu should sit in the senior seat, and should receive water and food first; or if there are two or three or even more Bhikshunis, if there is only one Bhikshu, he should also be the head of the assembly, and should receive water and food first. Wherever Bhikshunis are eating, a seat should be reserved at the head of the senior seats, even if a Śrāmaṇera (Śrāmaṇera, a Buddhist novice monk) arrives later, he should sit in that seat to eat, because he is the senior. If this is not done, the Bhikshunis will have committed a transgression.' At that time, the Gṛhapati Anathapindada (Anathapindada, a famous Buddhist patron), held a large Dharma assembly in Jetavana (Jetavana, the location of the Jetavana Monastery), and gave all his wives, concubines, sons, and daughters to the Sangha (Sangha, the Buddhist monastic community). At that time, the Bhikshus did not know what to do? They reported this matter to the Buddha, and the Buddha said: 'You should ask the Gṛhapati.' After they asked the Gṛhapati, the Gṛhapati replied: 'They should be sold according to their price.' The Bhikshus then jointly estimated their value. At that time, the Chabbaggiya (Chabbaggiya, a group of unruly Bhikshus) competed to raise the price. A lonely and miserable woman, seeing the price constantly rising, felt worried and frightened, and said to the Gṛhapati: 'I am a lonely and miserable person, please do not abandon me.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'Lonely and miserable women are naturally prone to worry and fear, you Bhikshus! Should not...'
增價而買。若增價者得惡作罪。應隨施主敬信凈心，所論酬直當爲受取。」
目得迦第三別門總攝頌曰：
資具衣愚癡， 若差不用俗； 正作長者施， 剃刀窣睹波。 餅酪葉承水， 及洗缽等事； 此之千二頌， 總攝要應知。
第一子攝頌曰：
十三資具物， 牒名而守持， 自余諸長衣， 委寄應分別。
爾時佛在室羅伐城。時諸苾芻人間遊行，時有苾芻忽然遇病既乏醫藥，遂即命終。時諸苾芻以緣白佛，佛言：「從今已往制諸苾芻畜藥直衣。若遇病時賣以充藥。」如世尊說：「制諸苾芻畜藥直衣。」者，時諸苾芻得已浣染守持而畜，后時買藥全不得價。以緣白佛，佛言：「其藥直衣不應浣染。應持新㲲並留其𦆠。(西國畜白㲲一雙，此方當絹一匹也)」
時具壽鄔波離白佛言：「如世尊說：『諸苾芻等守持三衣，世尊復開畜藥直衣。』者，不知云何？」佛言：「我今開許諸苾芻等得畜十三資具衣。」苾芻不知何者是十三資具衣？佛言：「一、僧伽胝，二、嗢呾羅僧伽，三、安呾婆，娑，四、尼師但那，五、裙，六、副裙，七、僧腳敧，八、副僧腳敧九、拭面巾，十、拭身巾，十一、覆瘡衣，十二、剃髮衣，十三、藥直衣。是名十三資具衣。」時具壽
【現代漢語翻譯】 現代漢語譯本：增加價格購買是不允許的。如果增加價格的人犯了惡作罪（Dukkata，輕微的違戒），應該按照施主恭敬虔誠的意願，合理的價格才應該接受。
目得迦（Mudrika，印章）第三別門總攝頌說：
資具衣和愚癡，如果不同於通常的用法，就不要用世俗的方式處理； 正確地處理長者的佈施，剃刀和窣堵波（Stupa，佛塔）； 餅、奶酪、用樹葉盛水，以及洗缽等事情； 這總共一千二百頌的內容，總括起來，要好好了解。
第一子攝頌說：
十三種資具衣物，記錄名稱並妥善保管， 其餘的長衣，應該分別委託保管。
當時，佛陀在室羅伐城（Sravasti）。當時，比丘們在人間游化乞食，有一位比丘忽然生病，缺乏醫藥，於是就去世了。比丘們將此事稟告佛陀，佛陀說：『從今以後，制定比丘可以持有藥直衣（用於購買藥物的布）。如果遇到生病的時候，可以賣掉它來購買藥物。』世尊說了『制定比丘可以持有藥直衣』之後，比丘們得到藥直衣后，就洗滌染色並保管起來，後來買藥的時候，卻賣不出好價錢。因此將此事稟告佛陀，佛陀說：『藥直衣不應該洗滌染色，應該持有新的粗布，並且保留它的原本的粗糙狀態。（在西國，持有白色粗布一雙，相當於此地的絹一匹。)』
當時，具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀說：『世尊說：『諸位比丘應該持有三衣（僧伽胝、嗢多羅僧伽、安陀會）。』世尊又開許可以持有藥直衣。』我不知道這是什麼意思？』佛陀說：『我現在開許諸位比丘可以持有十三種資具衣。』比丘們不知道哪十三種是資具衣？佛陀說：『一、僧伽胝（Samghati，重衣），二、嗢呾羅僧伽（Uttarasanga，上衣），三、安呾婆娑（Antarvasa，中衣），四、尼師但那（Nisidana，坐具），五、裙，六、副裙，七、僧腳敧（Samkakshika，覆腋衣），八、副僧腳敧，九、拭面巾，十、拭身巾，十一、覆瘡衣，十二、剃髮衣，十三、藥直衣。這叫做十三種資具衣。』當時，具壽
【English Translation】 English version: It is not allowed to buy at an increased price. If the person increasing the price commits a Dukkata (a minor offense), the reasonable price should be accepted according to the respectful and devout intention of the donor.
The Mudrika (seal) third separate section's summary verse says:
If the requisites and clothing, and foolishness, are different from the usual usage, do not handle them in a secular way; Correctly handle the elder's donations, razors, and Stupas (Buddhist pagodas); Cakes, cheese, using leaves to hold water, and washing bowls, etc.; The content of these one thousand two hundred verses in total, summarized, should be well understood.
The first sub-section's summary verse says:
Thirteen kinds of requisite clothing items, record their names and keep them properly, The remaining long robes should be entrusted to others for safekeeping separately.
At that time, the Buddha was in Sravasti. At that time, the Bhikshus were wandering and begging for food among people. One Bhikshu suddenly fell ill, lacked medicine, and then passed away. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'From now on, it is stipulated that Bhikshus can possess medicine-value cloth (cloth for buying medicine). If they encounter illness, they can sell it to buy medicine.' After the World Honored One said 'stipulating that Bhikshus can possess medicine-value cloth,' the Bhikshus, after obtaining the medicine-value cloth, washed, dyed, and kept it. Later, when buying medicine, they could not sell it for a good price. Therefore, they reported this matter to the Buddha, and the Buddha said: 'The medicine-value cloth should not be washed and dyed. New coarse cloth should be kept, and its original rough state should be retained. (In the Western countries, possessing a pair of white coarse cloth is equivalent to a bolt of silk here.)'
At that time, the Venerable Upali (one of the Buddha's ten great disciples, foremost in discipline) reported to the Buddha, saying: 'The World Honored One said: 'All Bhikshus should possess three robes (Samghati, Uttarasanga, Antarvasa).' The World Honored One also allowed the possession of medicine-value cloth.' I do not know what this means?' The Buddha said: 'I now allow all Bhikshus to possess thirteen kinds of requisite clothing.' The Bhikshus did not know which thirteen kinds were requisite clothing? The Buddha said: 'One, Samghati (heavy robe), two, Uttarasanga (upper robe), three, Antarvasa (inner robe), four, Nisidana (sitting cloth), five, skirt, six, underskirt, seven, Samkakshika (underarm cloth), eight, secondary Samkakshika, nine, face towel, ten, body towel, eleven, wound covering cloth, twelve, hair shaving cloth, thirteen, medicine-value cloth. These are called the thirteen kinds of requisite clothing.' At that time, the Venerable
鄔波離白佛言：「如世尊說：『苾芻應畜十三資具衣。』者，云何守持？」佛言：「隨一一衣各別牒名而為守持，應如是說。對一苾芻，『具壽存念！此僧伽胝衣我今守持，已作成衣是所受用。』三說。余衣守持準此應作，其藥直衣應加為病因緣是所受用。」復白佛言：「此十三衣外更有餘衣，不知云何？」佛言：「應于軌範師及親教師而作委寄分別持之，應如是分別。對一苾芻作如是說：『具壽存念！我苾芻某甲，有此長衣未為分別，是合分別。我今于具壽前而為分別，以鄔波馱耶作委寄者，我今持之。』」(三說)
第二子攝頌曰：
癡不了三藏， 此等十二人； 失性複本時， 訶言應採錄。
具壽鄔波離請世尊曰：「有幾種人不應訶言不採錄？」佛言：「有十二種人。云何十二？一者愚，二者癡，三不分明，四不善巧，五者無慚，六有瑕隙，七界外住，八被捨棄，九言無次緒，十舍威儀，十一失本性，十二授學人。」復問：「世尊！有幾種人應訶？」佛言：「有其三種：一者住本性，二言有次緒，三不捨威儀。」「云何是愚？」佛言：「愚者，謂思其惡思、說其惡說、作其惡作、說難捨事。」「云何為癡？」佛言：「謂不持蘇怛羅、不持毗奈耶、不持摩室裡迦。不分明者，謂不明三藏
【現代漢語翻譯】 現代漢語譯本 鄔波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀說：『世尊曾說：『比丘（bhiksu，佛教出家男眾）應當持有十三種資具衣物。』那麼，應該如何守持這些衣物呢？』佛陀說：『對每一件衣物都要分別寫上名字，以此來守持，應該這樣說。對著一位比丘，『具壽（ayusmat，對年長比丘的尊稱）請注意！這件僧伽胝衣（samghati，大衣）我現在守持，已經做成衣物，可以受用。』重複說三遍。其餘衣物的守持也應照此辦理，藥直衣（bhesajja-civara，醫藥費換來的布做的衣服）應加上『因為生病的原因，所以受用』。』又稟告佛陀說：『這十三種衣物之外還有多餘的衣物，不知道該怎麼辦？』佛陀說：『應該向軌範師（upadhyaya，戒師）和親教師（acarya，教授師）委寄，分別持有，應該這樣分別。對著一位比丘這樣說：『具壽請注意！我比丘某甲，有這件長衣沒有分別出來，是應該分別的。我現在在具壽麵前進行分別，以鄔波馱耶（upadhyaya，戒師）作為委寄者，我現在持有它。』（重複說三遍）
第二子攝頌說：
愚癡不了三藏，這些人共有十二種； 失去本性恢復本性時，訶責之言應該採錄。
具壽鄔波離請問世尊說：『有幾種人不應該訶責，不應該採錄他們的意見？』佛陀說：『有十二種人。哪十二種？一是愚，二是癡，三是不分明，四是不善巧，五是沒有慚愧心，六是有瑕疵，七是住在戒律之外，八是被僧團捨棄的人，九是說話沒有條理，十是捨棄威儀，十一是失去本性，十二是剛開始學習的人。』又問：『世尊！有幾種人應該訶責？』佛陀說：『有三種人：一是保持本性，二是說話有條理，三是不捨棄威儀。』『什麼是愚？』佛陀說：『愚者，就是思考邪惡的思考，說邪惡的話語，做邪惡的行為，說難以捨棄的事情。』『什麼是癡？』佛陀說：『就是不持誦蘇怛羅（sutra，經），不持誦毗奈耶（vinaya，律），不持誦摩室裡迦（matrka，論母）。不分明的人，就是不明白三藏（tri-pitaka，經律論三藏）。』
【English Translation】 English version Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts) said to the Buddha: 'The World-Honored One said: 'A bhiksu (bhiksu, a Buddhist monk) should possess thirteen requisites.' How should these be maintained?' The Buddha said: 'Each item of clothing should be labeled separately and maintained in this way. It should be said like this. To one bhiksu, 'Reverend Sir (ayusmat, a term of respect for senior bhiksus), be mindful! This samghati (samghati, outer robe) I now maintain, having been made into clothing, is for use.' Repeat three times. The maintenance of other clothing should be done in the same way, and for medicine-cloth (bhesajja-civara, cloth made from medicine money), it should be added 'because of illness, it is for use.'' He further said to the Buddha: 'Besides these thirteen items of clothing, there are extra items of clothing, I do not know what to do?' The Buddha said: 'It should be entrusted to the preceptor (upadhyaya, ordination teacher) and the teacher (acarya, teaching master), and held separately, it should be separated in this way. To one bhiksu, say like this: 'Reverend Sir, be mindful! I, the bhiksu so-and-so, have this long robe that has not been separated, it should be separated. I am now separating it before the Reverend Sir, with the Upadhyaya (upadhyaya, ordination teacher) as the trustee, I now hold it.' (Repeat three times)
The second sonnet says:
Ignorant and not understanding the three baskets (tri-pitaka), there are twelve kinds of these people; When losing one's nature and restoring it, words of rebuke should be recorded.
The Venerable Upali asked the World-Honored One: 'How many kinds of people should not be rebuked, and their opinions should not be recorded?' The Buddha said: 'There are twelve kinds of people. What are the twelve? One is foolish, two is ignorant, three is unclear, four is unskilled, five is shameless, six has flaws, seven lives outside the precepts, eight is abandoned by the Sangha, nine speaks incoherently, ten abandons decorum, eleven loses their nature, and twelve is a beginner.' He further asked: 'World-Honored One! How many kinds of people should be rebuked?' The Buddha said: 'There are three kinds of people: one who maintains their nature, two who speak coherently, and three who do not abandon decorum.' 'What is foolishness?' The Buddha said: 'A fool is one who thinks evil thoughts, speaks evil words, does evil deeds, and speaks of things that are difficult to abandon.' 'What is ignorance?' The Buddha said: 'It is not reciting the Sutra (sutra, discourses), not reciting the Vinaya (vinaya, monastic rules), and not reciting the Matrka (matrka, matrix). One who is unclear is one who does not understand the three baskets (tri-pitaka, the three collections of scriptures).'
教文。言不善巧者，不善三藏教理。言無慚者，謂於四他勝中隨犯一。戒言有瑕隙者，謂新作斗諍或舊有怨。嫌言界外者，謂界外住人。言捨棄者，謂是僧伽以白四法而為捨棄。言無次緒者，謂作妄語離間粗獷雜亂語。言舍威儀者，謂捨本座。言失本性者，謂作不應行事于諸學處不知修習。言受學者，謂是犯重不覆藏人，眾作白四授與令學。」復白佛言：「失本性人訶羯磨時不須採錄訶不成訶者；如其此人還住本性，得成訶不？」佛言：「成訶。」
第三子攝頌曰：
若差十二人， 斯語成訶法； 受時言我俗， 此不成近圓。
具壽鄔波離白佛言：「如世尊說：『若為其人正羯磨時，此人許成訶。』者，大眾差遣十二種人作如是語：『諸大德不應差我。』此所出言應採錄不？」佛言：「並須採錄。言不成訶者，我據行治罰時作如是說。」「世尊！如正近圓時，其人自言：『我是俗人。』此人得成受近圓不？」佛言：「設近圓已，自言是俗，尚失近圓，何況受時！此等皆據有心舍戒。」
根本說一切有部目得迦卷第八 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第九
大唐三藏法師義凈奉 制譯
第四子攝頌
【現代漢語翻譯】 現代漢語譯本 教文。『言不善巧者』，指不擅長三藏（Tripitaka，佛教經典的總稱）教理的人。『言無慚者』，指在四種他勝罪（Parajika，佛教戒律中最嚴重的罪行）中犯了其中一種。『戒言有瑕隙者』，指新近製造爭鬥或者舊有怨恨嫌隙的人。『言界外者』，指住在僧團規定區域之外的人。『言捨棄者』，指僧團通過白四羯磨（Jnapti-chaturtha-karma，一種正式的僧團決議程式）而捨棄的人。『言無次緒者』，指說妄語、離間語、粗獷語和雜亂語的人。『言舍威儀者』，指捨棄原本的座位。『言失本性者』，指做出不應做的事情，對於各種學處（Siksa-pada，佛教戒律中的學習條目）不知道修習的人。『言受學者』，指犯了重罪但不隱瞞，大眾通過白四羯磨授與他學習的機會。』復稟告佛陀說：『對於失去本性的人，在進行訶羯磨（Tajjaniya-kamma，一種懲罰性的僧團決議）時，不需要記錄，訶羯磨也不會成立；如果這個人恢復了本性，訶羯磨能夠成立嗎？』佛陀說：『能夠成立。』 第三子攝頌說： 『如果差遣了十二個人，這種說法就構成了訶羯磨法；受戒時說我是俗人，這樣不能獲得近圓戒（Upasampada，比丘戒）。』 具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀說：『如世尊所說：『如果為某人進行正式的羯磨時，這個人允許訶羯磨成立。』那麼，大眾差遣十二種人說這樣的話：『諸位大德不應該差遣我。』這種所說的話應該記錄嗎？』佛陀說：『都需要記錄。說訶羯磨不成立，是指我在進行懲罰時這樣說。』『世尊！如在正式受近圓戒時，這個人自己說：『我是俗人。』這個人能夠成功受近圓戒嗎？』佛陀說：『即使已經受了近圓戒，自己說自己是俗人，尚且會失去近圓戒，更何況是在受戒的時候！這些都是指有心捨棄戒律的情況。』 根本說一切有部目得迦卷第八 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦 根本說一切有部目得迦卷第九 大唐三藏法師義凈（Yijing，唐代著名譯經師）奉 制譯 第四子攝頌
【English Translation】 English version Teachings. 『Those who are not skilled in speech』 refers to those who are not proficient in the teachings and principles of the Tripitaka (the three baskets, the complete collection of Buddhist scriptures). 『Those who are shameless in speech』 refers to those who have committed one of the four Parajikas (defeats, the most severe offenses in Buddhist monastic discipline). 『Those whose precepts have flaws』 refers to those who have recently created disputes or have old grudges and resentments. 『Those who are outside the boundary』 refers to those who live outside the designated monastic boundary. 『Those who are abandoned』 refers to those who have been abandoned by the Sangha (monastic community) through the Jnapti-chaturtha-karma (a formal procedure of the Sangha involving four announcements). 『Those who are without order』 refers to those who speak falsehoods, divisive speech, harsh speech, and nonsensical speech. 『Those who abandon decorum』 refers to those who abandon their original seat. 『Those who lose their original nature』 refers to those who do things that should not be done and do not know how to practice the various Siksa-padas (training rules, items of learning in Buddhist precepts). 『Those who are undergoing training』 refers to those who have committed a serious offense but do not conceal it, and the Sangha grants them the opportunity to learn through the Jnapti-chaturtha-karma.』 Then he reported to the Buddha, 『For those who have lost their original nature, when performing the Tajjaniya-kamma (a censure karma, a disciplinary action by the Sangha), it is not necessary to record it, and the Tajjaniya-kamma will not be established; if this person restores their original nature, can the Tajjaniya-kamma be established?』 The Buddha said, 『It can be established.』 The summary verse of the third section says: 『If twelve people are sent, this statement constitutes the Tajjaniya-kamma; when receiving the precepts, saying 『I am a layman,』 one cannot obtain the Upasampada (full ordination).』 The Venerable Upali (one of the ten great disciples of the Buddha, foremost in discipline) reported to the Buddha, 『As the World Honored One said, 『If a formal karma is performed for someone, this person allows the Tajjaniya-kamma to be established.』 Then, if the Sangha sends twelve people who say, 『Venerable ones, you should not send me,』 should this statement be recorded?』 The Buddha said, 『All of it must be recorded. Saying that the Tajjaniya-kamma is not established refers to when I am carrying out punishment and say this.』 『World Honored One! If, during the formal Upasampada, the person says, 『I am a layman,』 can this person successfully receive the Upasampada?』 The Buddha said, 『Even if one has already received the Upasampada, if one says that one is a layman, one will lose the Upasampada, let alone at the time of receiving the precepts! These all refer to situations where one intentionally abandons the precepts.』 Mulasarvastivada Vinaya Nidana, Volume 8 Taisho Tripitaka Volume 24, No. 1452, Mulasarvastivada Vinaya Nidana Matrika Mulasarvastivada Vinaya Nidana, Volume 9 Translated under Imperial Decree by the Tang Dynasty Tripitaka Master Yijing Summary verse of the fourth section
曰：
不用五種脂， 隨應為說戒； 因億耳開粥， 王田眾應受。
爾時佛在室羅伐城。如世尊說：「有五種不凈皮履不應持。」者，時六眾苾芻用五種不凈脂膏以涂皮履。時勝光王象聞脂氣驚怖逃奔，是時六眾作如是語：「君等何不捉持此象？」答曰：「我不能持。」苾芻報曰：「我能為持。」「仁等若能為我持者，我今當酬餅果之直。」是時六眾遂向下風，其象即住諸人報曰：「聖者！仁等解明咒耶？群像驚走我等不禁，仁等如何遂令象住？」六眾報曰：「我實不解誦持明咒，我等但以上象脂用涂皮履。」「聖者！王之好像若傷損者，豈非仁等作無利事？」共生嫌賤。時諸苾芻以緣白佛，佛言：「汝諸苾芻！不應以上象脂膏用涂皮履，若有涂者得惡作罪。上象既然，上馬師子及以虎豹，悉皆不合。」
爾時佛在王舍城。頻毗娑羅王詣具壽阿難陀處，頂禮雙足白言：「大德阿難陀！今者豈非聽法之日，復是褒灑陀時，我得聽不？」答言：「大王！當知褒灑陀者，但是苾芻共所作業，非俗合聽。」王即起去。然佛世尊知而故問阿難陀：「何故王來而不聽法即便起去？」彼即具答。佛言：「汝有大失，曏者令王得聞此波羅底木叉者，王必倍生深信恭敬，既生凈信能為信首。是故我今聽諸王等及
【現代漢語翻譯】 現代漢語譯本： 有人問道： 『不用五種動物的脂肪，應該根據情況宣說戒律；因為憶耳尊者（因病）而開許喝粥，國王的田地大眾應該接受（供養）。』 當時，佛陀在室羅伐城（Śrāvastī，古印度城市）。世尊曾說：『有五種不乾淨的皮革鞋子不應該穿。』當時，六群比丘（指行為不端的比丘）用五種不乾淨的動物脂肪塗抹皮革鞋子。勝光王（Prasenajit，拘薩羅國國王）的象聞到脂肪的氣味，驚恐逃跑。當時，六群比丘說：『你們為什麼不抓住這頭象？』人們回答說：『我們抓不住。』比丘們說：『我們能抓住。』『如果你們能為我們抓住它，我們現在就付給你們餅和水果的錢。』當時，六群比丘走到下風處，那頭象就停住了。人們說：『聖者！你們懂得咒語嗎？像群驚慌逃跑，我們無法阻止，你們是如何讓象停下來的？』六群比丘回答說：『我們實際上不懂得誦持咒語，我們只是用象的脂肪塗抹皮革鞋子。』『聖者！國王的好像如果受傷，難道不是你們做了無益的事情嗎？』大家一起嫌棄他們。當時，眾比丘將此事稟告佛陀，佛陀說：『你們這些比丘！不應該用象的脂肪塗抹皮革鞋子，如果有人塗抹，就犯了惡作罪（Dukkata，一種輕罪）。像是如此，馬、獅子以及虎豹，都不應該用它們的脂肪。』 當時，佛陀在王舍城（Rājagṛha，古印度城市）。頻毗娑羅王（Bimbisāra，摩揭陀國國王）前往具壽阿難陀（Ānanda，佛陀的十大弟子之一）處，頂禮他的雙足，說道：『阿難陀尊者！今天豈不是聽法的日子，又是布薩（Poṣadha，佛教的齋戒日）的時候，我可以聽嗎？』阿難陀回答說：『大王！要知道布薩只是比丘們共同舉行的儀式，不是在家眾可以聽的。』國王就起身離開了。然而，佛世尊明知故問阿難陀：『為什麼國王來了而不聽法就離開了？』阿難陀就詳細地回答了。佛陀說：『你犯了很大的錯誤，如果剛才讓國王聽到這波羅提木叉（Prātimokṣa，戒律），國王必定會倍加生起深刻的信心和恭敬心，既然生起清凈的信心，就能成為信眾的領袖。因此，我現在允許各位國王等以及
【English Translation】 English version: It is said: 『Without using the five kinds of animal fats, the precepts should be explained according to the circumstances; because the Venerable 億耳 (Yi Er) was allowed to drink porridge (due to illness), the king's fields should be accepted by the assembly (as offerings).』 At that time, the Buddha was in Śrāvastī (an ancient Indian city). As the World Honored One said, 'There are five kinds of impure leather shoes that should not be worn.' At that time, the six groups of Bhikshus (referring to unruly monks) used five kinds of impure animal fats to smear leather shoes. King Prasenajit's (the king of Kosala) elephant smelled the scent of the fat and fled in terror. At that time, the six groups of Bhikshus said, 'Why don't you catch this elephant?' People replied, 'We can't catch it.' The Bhikshus said, 'We can catch it.' 'If you can catch it for us, we will now pay you for the cakes and fruits.' At that time, the six groups of Bhikshus went to the leeward side, and the elephant stopped. People said, 'Venerable ones! Do you understand mantras? The elephants are fleeing in panic, and we cannot stop them. How did you make the elephant stop?' The six groups of Bhikshus replied, 'We don't actually understand how to recite and hold mantras, we just used elephant fat to smear leather shoes.' 'Venerable ones! If the king's good elephant is injured, wouldn't you be doing something useless?' Everyone despised them together. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'You Bhikshus! You should not use elephant fat to smear leather shoes. If anyone smears it, they commit a Dukkata (a minor offense). Elephants are like this, and horses, lions, and tigers and leopards should not have their fat used either.' At that time, the Buddha was in Rājagṛha (an ancient Indian city). King Bimbisāra (the king of Magadha) went to the Venerable Ānanda (one of the Buddha's ten great disciples), prostrated at his feet, and said, 'Venerable Ānanda! Isn't today the day for listening to the Dharma, and also the time for Poṣadha (Buddhist fasting day), can I listen?' Ānanda replied, 'Great King! Know that Poṣadha is only a ceremony performed jointly by the Bhikshus, and it is not for laypeople to listen to.' The king then got up and left. However, the Buddha, knowing this, deliberately asked Ānanda, 'Why did the king come and leave without listening to the Dharma?' Ānanda replied in detail. The Buddha said, 'You have made a great mistake. If you had let the king hear this Prātimokṣa (the precepts) just now, the king would have doubled his deep faith and reverence. Since he has generated pure faith, he can become the leader of the believers. Therefore, I now allow all kings and others and
以大臣，有凈信心意樂聞者應可為說。」佛言：「若復有人，雖是尊貴而無敬信，如此之人亦應為說。若有貧人亦應為說，若是貧窮兼不敬信樂欲聞戒，不應為說。」
爾時佛在王舍城。具壽說籠拏二十億苾芻，從小以粥長養，由出家后遂不得粥，身體羸瘦痿黃無力。是時世尊知而故問阿難陀曰：「何故說籠拏二十億身極痿黃羸瘦無力？」時阿難陀以緣白佛，佛言：「從今聽許說籠拏二十億苾芻隨意食粥。」時阿難陀即傳佛教，告彼苾芻曰：「世尊開爾隨意食粥。」彼便報曰：「為是總開大眾？為我一人？」答曰：「唯爾一人。」說籠拏二十億曰：「由此因緣諸同梵行譏誚於我：『汝說籠拏二十億，今者出家大有所獲，昔在占波巨富無匹，舍七象王而為出家，乃於今時唯求薄粥。』世尊若許因我開聽大眾食粥，我亦隨食。」時諸苾芻以緣白佛，佛言：「我今因說籠拏二十億為先首故，聽諸大眾咸悉食粥。」是時凈信婆羅門居士等，多持好粥施苾芻等。時影勝王聞佛聽諸苾芻隨意食粥，王以千畝良田奉施大眾。諸苾芻不敢受田，以緣白佛，佛言：「為僧伽故應可受田，所收果實眾應受用。」
第五子攝頌曰：
俗人求寂等， 並不合同坐； 兩學有難緣， 同處非成過。
爾時佛在室羅伐
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果某個大臣具有清凈的信心和意樂，並且渴望聽聞佛法，就應該為他說法。』佛陀又說：『如果有人，即使地位尊貴但沒有敬意和信心，也應該為他說法。如果有人貧窮，也應該為他說法。但如果有人既貧窮又不恭敬，而且不樂意聽聞戒律，就不應該為他說法。』
當時，佛陀在王舍城（Rājagṛha）。具壽說籠拏二十億（Śūlakuṇa-Koṭīviṃśa）和兩萬比丘在一起，他從小就靠喝粥長大，出家后卻沒粥喝，身體變得羸弱、枯黃、無力。這時，世尊明知故問阿難陀（Ānanda）說：『為什麼說籠拏二十億身體如此枯黃、羸弱、無力？』阿難陀把原因告訴了佛陀，佛陀說：『從今以後，允許說籠拏二十億比丘隨意喝粥。』阿難陀立刻傳達了佛陀的教令，告訴那些比丘說：『世尊開許你們隨意喝粥。』他們便回報說：『這是為大眾開許的，還是隻為我一個人？』阿難陀回答說：『只為你一個人。』說籠拏二十億說：『因為這個緣故，其他的修行者譏笑我：『你說籠拏二十億，現在出家后大有收穫，以前在占波（Campā）是巨富，捨棄了七頭象王而出家，現在卻只求一點薄粥。』世尊如果允許因為我而開許大眾喝粥，我也就跟著喝。』比丘們把這件事告訴了佛陀，佛陀說：『我現在因為說籠拏二十億為首，所以允許所有大眾都可以喝粥。』這時，有凈信的婆羅門（Brāhmaṇa）居士等，都拿了好粥來供養比丘們。當時，影勝王（Bimbisāra）聽說佛陀允許比丘們隨意喝粥，就將千畝良田奉獻給大眾。比丘們不敢接受田地，把這件事告訴了佛陀，佛陀說：『爲了僧伽（Saṃgha）的緣故，應該可以接受田地，所收穫的果實大眾應該一起享用。』
第五子攝頌說：
俗人和求寂者等，不應該一起同坐； 兩種學問有困難的因緣，同處一室並非是過錯。
當時，佛陀在室羅伐（Śrāvastī）。
【English Translation】 English version: The Buddha said, 'If a minister has pure faith and intention, and desires to hear the Dharma, it should be spoken to him.' The Buddha further said, 'If someone, even if noble but without respect and faith, should also be spoken to. If someone is poor, it should also be spoken to him. But if someone is both poor and disrespectful, and does not desire to hear the precepts, it should not be spoken to him.'
At that time, the Buddha was in Rājagṛha (王舍城). The Venerable Śūlakuṇa-Koṭīviṃśa (說籠拏二十億) was with twenty billion Bhikshus (苾芻), having grown up on porridge since childhood, but after ordination, he did not receive porridge, and his body became weak, withered, yellow, and without strength. At this time, the World Honored One knowingly asked Ānanda (阿難陀), 'Why is Śūlakuṇa-Koṭīviṃśa's body so withered, weak, yellow, and without strength?' Ānanda told the Buddha the reason, and the Buddha said, 'From now on, allow the Bhikshu Śūlakuṇa-Koṭīviṃśa to eat porridge as he pleases.' Ānanda immediately conveyed the Buddha's teaching, telling those Bhikshus, 'The World Honored One has allowed you to eat porridge as you please.' They then replied, 'Is this allowed for the Sangha (僧伽) as a whole, or just for me alone?' Ānanda replied, 'Only for you alone.' Śūlakuṇa-Koṭīviṃśa said, 'Because of this reason, the other practitioners ridicule me: 'You, Śūlakuṇa-Koṭīviṃśa, now have great gains after ordination, having been immensely wealthy in Campā (占波) in the past, abandoning seven elephant kings to become ordained, and now only seek thin porridge.' If the World Honored One allows the Sangha to eat porridge because of me, I will also eat along with them.' The Bhikshus told the Buddha about this matter, and the Buddha said, 'I now allow all the Sangha to eat porridge, with Śūlakuṇa-Koṭīviṃśa as the first.' At this time, laypeople such as faithful Brāhmaṇas (婆羅門) brought good porridge to offer to the Bhikshus. At that time, King Bimbisāra (影勝王) heard that the Buddha had allowed the Bhikshus to eat porridge as they pleased, and he offered a thousand acres of good land to the Sangha. The Bhikshus did not dare to accept the land and told the Buddha about this matter, and the Buddha said, 'For the sake of the Sangha, it should be acceptable to receive the land, and the fruits harvested should be enjoyed by the Sangha together.'
The fifth son's summary verse says:
Laypeople and those seeking solitude, etc., should not sit together; The two types of learning have difficult conditions, being in the same place is not a fault.
At that time, the Buddha was in Śrāvastī (室羅伐).
城，具壽鄔波離請世尊曰：「凡諸苾芻合與俗人同褥坐不？」佛言：「不合。必有難緣，同坐無犯。」復白佛言：「得與求寂同座坐不？」佛言：「不合。若與小者及半擇迦污苾芻尼、並犯五逆、外道趣外道者、賊住、別住、不共住人等，亦不合同座。必有難緣，同座無犯。」又問：「得與授學人同褥坐不？」佛言：「不應。必有難緣，隨意同坐。」「得與俗人同枮床一處坐不？」佛言：「不應。必有難緣隨意同坐。如是乃至不共住人咸悉不合，必有難緣同坐無犯。若同牀坐廣說如前，若屈氈席以為障者，坐亦無犯。」
第六子攝頌曰：
正作不令起， 隨年坐染盆； 應共護僧園， 勿燒營作木。
爾時佛在室羅伐城。時諸苾芻坐小床座，作浣染縫衣治缽等事。是時六眾苾芻推起自坐，令他廢闕。時諸苾芻以緣白佛，佛言：「浣染等時苾芻正作，不應令起，遣他起者得惡作罪。」六眾苾芻凡所至處，自恃上座排他令起，時彼苾芻不肯為起，以緣白佛，佛言：「應隨年次依位而坐。」如世尊說：「隨年坐。」者，六眾苾芻見他食時，自在後至遂令他起。時諸苾芻以緣白佛，佛言：「若彼苾芻正食之時，上座後來不令小起。令他起者得惡作罪，可隨處坐食。」具壽鄔波離白佛言：「如世尊說：『
正食苾芻不應令起。』不知齊何名食時？」佛言：「下至受鹽或受食葉，皆不合起。」如世尊說：「苾芻受食不應起。」者，六眾苾芻向上座處故先受食。時諸苾芻以緣白佛，佛言：「不應先往上座頭坐故為受食，作者得惡作罪。凡諸苾芻，應善知座次。」僧伽所有貯染汁瓨及諸盆器，有一苾芻先取染衣，六眾苾芻作如是言：「具壽！我年長大先合用之。」瀉卻染汁強奪將用，令彼苾芻事便廢闕。以緣白佛，佛言：「但是僧伽煮染之器及以染盆，他正用時不應強奪，事訖方取。未了取者鹹得惡作。」如世尊說：「染器污時不應取。」者，是時六眾才染片衣，故令汁污，意留染器妨彼受用，佛言：「若總以衣內染色中，方名染污，不應少物故作留礙，如有犯者鹹得惡作。」
緣處同前。時給孤獨長者，作其木柵圍逝多林。時諸俗人毀破木柵盜將草木，苾芻以緣白佛，佛言：「令人遮護。」既令遮護棄木逃去，無人採拾咸悉爛壞。時諸苾芻以緣白佛，佛言：「壞無用者，可入僧廚以充薪用，余堪用者取付作人。」時六眾苾芻，隨其營作所堪用木，並破燒壞以充煮染。時諸苾芻以緣白佛，佛言：「苾芻不應燒營作人要須雜木。如有犯者得惡作罪。」
第七子攝頌曰：
長者所施物， 問已應留舉； 隨
【現代漢語翻譯】 現代漢語譯本 『不應該讓正在進食的比丘停止。』不知道什麼叫做進食時間？」佛說：『下至接受鹽或接受食物的葉子，都不應該停止。』正如世尊所說：『比丘接受食物不應該停止。』當時，六群比丘爲了到上座處，所以先接受食物。當時，眾比丘將此事稟告佛陀，佛說：『不應該爲了先到上座處就先接受食物，這樣做的人犯惡作罪（Dukkata，一種輕微的違戒行為）。凡是眾比丘，應該清楚座位的次序。』僧團所有的儲存染料的缸以及各種盆器，有一位比丘先取染衣，六群比丘這樣說：『具壽（Ayasma，對年長比丘的尊稱）！我年長，應該先用。』於是傾倒染料，強行奪取使用，導致那位比丘的事情被耽誤。眾比丘將此事稟告佛陀，佛說：『凡是僧團煮染的器具以及染盆，在他人正在使用時，不應該強行奪取，等事情結束后才能取用。沒有結束就取用的人，都犯惡作罪。』正如世尊所說：『染器被弄髒時不應該取用。』當時，六群比丘才染了一小塊布，故意弄髒染料，想要留下染器妨礙他人使用，佛說：『如果總的來說是用衣服在染料中染色，才能叫做染污，不應該因為少量東西就故意阻礙，如有違反的人都犯惡作罪。』 事情發生的地點和之前一樣。當時，給孤獨長者（Anathapindika，一位著名的佛陀贊助人）建造木柵欄圍繞逝多林（Jetavana，祇園精舍）。當時，一些俗人毀壞木柵欄，偷走草木，比丘將此事稟告佛陀，佛說：『派人遮護。』派人遮護后，看護的人丟下木頭逃走了，沒有人採拾，全部都腐爛損壞了。當時，眾比丘將此事稟告佛陀，佛說：『損壞的沒有用的木頭，可以放入僧廚作為柴火使用，剩餘可以使用的木頭交給工匠。』當時，六群比丘，將那些適合營建使用的木頭，全部破壞燒燬，用來煮染。當時，眾比丘將此事稟告佛陀，佛說：『比丘不應該燒燬營建人需要使用的雜木。如有違反的人，犯惡作罪。』 第七子攝頌說： 長者所施物， 問已應留舉； 隨
【English Translation】 English version 'A Bhikkhu (Buddhist monk) who is eating should not be made to stop.' What is considered the time for eating?' The Buddha said, 'Even accepting salt or a leaf for food, one should not be made to stop.' As the World Honored One said, 'A Bhikkhu receiving food should not be made to stop.' At that time, the group of six Bhikkhus, in order to go to the seat of the senior monks, received food first. Then the Bhikkhus reported this matter to the Buddha, and the Buddha said, 'One should not receive food first in order to go to the seat of the senior monks; whoever does so commits a Dukkata (a minor offense). All Bhikkhus should know the order of seating well.' Regarding the dye vats and various basins belonging to the Sangha (Buddhist monastic community), when one Bhikkhu took dye for his robe first, the group of six Bhikkhus said, 'Ayasma (term of respect for a senior monk)! I am older and should use it first.' They poured out the dye and forcibly took it for their own use, causing the other Bhikkhu's work to be delayed. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Regarding the dyeing utensils and dye basins of the Sangha, one should not forcibly take them while another is using them; one should take them after the matter is finished. Whoever takes them before it is finished commits a Dukkata.' As the World Honored One said, 'One should not take a dyeing utensil when it is dirty.' At that time, the group of six Bhikkhus had only dyed a small piece of cloth and deliberately dirtied the dye, intending to keep the dyeing utensil and hinder others from using it. The Buddha said, 'If the overall dyeing is done with the cloth in the dye, then it is called dirtying; one should not deliberately hinder others for a small matter. Whoever violates this commits a Dukkata.' The location of the incident is the same as before. At that time, Anathapindika (a wealthy merchant and a chief patron of the Buddha) built a wooden fence around Jetavana (a famous monastery donated to the Buddha). Some laypeople destroyed the wooden fence and stole the grass and trees. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Have someone guard it.' After someone was assigned to guard it, the guard abandoned the wood and ran away, and no one collected it, so it all rotted and was ruined. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'The ruined and useless wood can be put in the Sangha's kitchen to be used as firewood, and the remaining usable wood should be given to the workers.' At that time, the group of six Bhikkhus destroyed and burned all the wood suitable for construction and used it for dyeing. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Bhikkhus should not burn the miscellaneous wood needed by the construction workers. Whoever violates this commits a Dukkata.' The seventh summary verse says: The things given by the elder, should be left after asking; Follow
處莫廢他， 洗身方入寺。
爾時佛在室羅伐城。時給孤獨長者請世尊曰：「佛聽許者，我今更欲以逝多林重施僧伽。」佛告長者：「隨意應作。」時彼長者，于逝多林內所有樹木，是男聲者，則為男子衣服而嚴飾之。女聲樹者，作女人服而為嚴飾。乃至寺中庭、經行處、門屋下、浴室內、眾食堂、供病堂、常食堂，悉皆如是為嚴飾已，舍與僧伽。時諸苾芻得此衣服，不知云何？以緣白佛，佛言：「應問長者。」既往問已，長者答曰：「隨所施處物應屬彼。」佛言：「是男女聲樹，乃至遍寺所有衣服，隨其處所各以箱篋藏舉。若於后時，逝多林內人作大會，還隨其處準前嚴飾。在墻壁者，應將畫壁。若在溫暖堂，應買薪以充然用。在浴室者供洗浴事，在貯水堂者以充大眾。時非時漿用，若在供病堂，應與作美膳供養。或時近院或復樓閣檐前、經行處或近門邊，現前僧應分。若寺中庭內者屬四方僧用。」時諸苾芻作斷惑禪堂靜慮之處，修諸善品。是時六眾來至此堂，喚他令起云：「我耆年。」時諸苾芻以緣白佛，佛言：「不應於此而作隨年、令他苾芻輒為起動。若令起者鹹得越法罪。」時諸苾芻從座而起暫去經行，六眾遂來坐其座處令他廢事，佛言：「他先坐處不應輒坐，汝等苾芻欲經行，時先以綺帶或僧腳欹
【現代漢語翻譯】 現代漢語譯本：不要隨意打斷他人的修行，應先沐浴凈身才能進入寺廟。
當時佛陀在室羅伐城。給孤獨長者（Anathapindika）稟告世尊說：『如果佛陀允許，我希望再次將逝多林（Jetavana）捐贈給僧伽。』佛陀告訴長者：『可以隨意進行。』當時，長者在逝多林內的所有樹木，如果是男性的聲音，就用男子的衣服來裝飾；如果是女性的聲音，就用女人的衣服來裝飾。甚至寺廟中的庭院、經行處、門屋下、浴室、眾食堂、供病堂、常食堂，都像這樣裝飾完畢，然後捐贈給僧伽。當時，眾比丘得到這些衣服，不知道該如何處理，於是將情況稟告佛陀。佛陀說：『應該去問長者。』他們去問了長者，長者回答說：『根據所施之處，物品應歸屬於該處。』佛陀說：『這些男女聲樹，乃至整個寺廟所有的衣服，都應根據其所在之處，分別用箱子收藏起來。如果在以後，逝多林內舉行大型集會，就按照原來的樣子進行裝飾。在墻壁上的，應該用來畫壁畫。在溫暖堂的，應該購買柴火來燃燒。在浴室的，用來提供洗浴。在儲水堂的，用來供給大眾飲用。在供病堂的，應該用來製作美味的食物供養病人。或者靠近院子、樓閣屋檐前、經行處或靠近門邊的，應由現前僧眾分配。如果在寺廟庭院內的，屬於四方僧眾使用。』當時，眾比丘在斷惑禪堂（a place for meditation to cut off delusions）靜心禪定，修習各種善行。這時，六群比丘（the group of six monks known for causing trouble）來到這個禪堂，叫其他比丘起身，說：『我們年長。』眾比丘將情況稟告佛陀。佛陀說：『不應該在這裡按照年齡大小來決定座位，也不應該隨意讓其他比丘起身。如果讓人起身，都會犯越法罪（an offense against the Dharma）。』當時，眾比丘從座位上起身，暫時離開去經行，六群比丘就來坐在他們的座位上，妨礙他們修行。佛陀說：『不應該隨意坐在他人先坐的位置上。如果你們比丘想要經行，應該先用綺帶（a colorful ribbon）或僧腳欹（a part of the monk's robe）
【English Translation】 English version: Do not casually interrupt others' practice; one should purify oneself by bathing before entering the temple.
At that time, the Buddha was in Shravasti (a major city in ancient India). The Elder Anathapindika (a wealthy merchant and a major patron of the Buddha) reported to the World Honored One, saying, 'If the Buddha permits, I wish to donate the Jetavana (a famous monastery) to the Sangha again.' The Buddha told the Elder, 'You may do as you wish.' At that time, the Elder decorated all the trees in Jetavana; those with male voices were adorned with men's clothing, and those with female voices were adorned with women's clothing. Even the courtyards, walking paths, under the eaves, bathrooms, dining halls, sick halls, and regular dining halls in the temple were decorated in this way before being donated to the Sangha. At that time, the Bhikshus (monks) received these clothes and did not know what to do with them, so they reported the situation to the Buddha. The Buddha said, 'You should ask the Elder.' They went to ask the Elder, and the Elder replied, 'According to the place of donation, the items should belong to that place.' The Buddha said, 'These trees with male and female voices, and all the clothes throughout the temple, should be collected in boxes according to their location. If, in the future, a large gathering is held in Jetavana, they should be decorated as before. Those on the walls should be used to paint murals. Those in the warm room should be used to buy firewood for burning. Those in the bathroom should be used for bathing. Those in the water storage hall should be used to supply the public with water. Those in the sick hall should be used to make delicious food to offer to the sick. Or those near the courtyard, under the eaves of the pavilion, on the walking paths, or near the door, should be distributed by the present Sangha. Those in the temple courtyard belong to the Sangha of the four directions.' At that time, the Bhikshus were meditating in the meditation hall for cutting off delusions (a place for meditation to cut off delusions), cultivating various good deeds. At this time, the group of six monks (the group of six monks known for causing trouble) came to this hall and told other Bhikshus to get up, saying, 'We are older.' The Bhikshus reported the situation to the Buddha. The Buddha said, 'One should not determine seating based on age here, nor should one casually ask other Bhikshus to get up. If one asks someone to get up, one will commit an offense against the Dharma (an offense against the Dharma).' At that time, the Bhikshus got up from their seats and temporarily left to walk around, and the group of six monks came and sat in their seats, hindering their practice. The Buddha said, 'One should not casually sit in a seat that someone else has already taken. If you Bhikshus want to walk around, you should first use a colorful ribbon (a colorful ribbon) or a part of the monk's robe (a part of the monk's robe)'
留安坐處然後經行。」復有苾芻，于廊庭柱打拍皮鞋，有餘苾芻見而嫌恥，以緣白佛，佛言：「道行軌式我今當制。凡諸苾芻道路行時，欲須入寺隨有水處，安置衣缽抖擻衣已，次浴身體下至手足，洗灌塵垢添凈水瓶，方以破布拂拭皮鞋，然後披衣容儀詳審，徐行入寺。」
第八子攝頌曰：
剃刀並鑷子， 用竟不應留； 便利若了時， 無宜室中住。
如世尊說：「剃刀鑷子應隨畜。」者，六眾苾芻自取僧伽剃刀鑷子，剃髮既竟他取不還，報云：「后時我更須用。」時諸苾芻以緣白佛，佛言：「汝等苾芻，用眾刀訖不應便留。用刀既然，石鑷刀子及承足物，應知亦爾。」六眾苾芻入小便室，事既了已仍住室中，餘人欲入而故遮止，告言：「莫入！我當在後更擬小便。」故惱於他令生嫌恥。以緣白佛，佛言：「小便若了不應久住，更停住者得惡作罪，于大便處故惱他人，得罪亦爾。」
第九子攝頌曰：
窣睹波圍繞， 廣陳諸聖蹟； 濁水隨應飲， 若咸分別知。
爾時給孤獨長者請世尊曰：「我于如來發爪窣睹波處欲為莊嚴，若佛聽者我當營造。」佛告長者：「隨意應作。」長者不知云何而作？佛言：「始從睹史多天下生贍部，化導有情乃至涅槃，本生聖蹟隨意應作
【現代漢語翻譯】 現代漢語譯本：'留下來安頓好座位的地方，然後再去經行。'又有比丘（Bhikkhu，佛教僧侶），在廊庭的柱子上拍打皮鞋，其他比丘見了覺得羞恥，將此事稟告佛陀，佛陀說：'修道的行爲規範我現在應當制定。凡是各位比丘在道路行走時，想要進入寺廟，應在有水的地方，安置好衣缽，抖擻衣服，然後沐浴身體，從上到下清洗手腳，洗去塵垢，添滿凈水瓶，再用破布擦拭皮鞋，然後披上袈裟，儀容詳審，慢慢地進入寺廟。'
第八子攝頌說：
'剃刀和鑷子，用完不應留下；便利完畢后，不宜在室內久留。'
如世尊所說：'剃刀鑷子應當隨身攜帶。'六眾比丘自己取用僧團的剃刀鑷子，剃完頭髮后，別人取用時不歸還，聲稱：'以後我還要用。'當時，各位比丘將此事稟告佛陀，佛陀說：'你們各位比丘，用完大眾的刀后不應隨意留下。用刀如此，石鑷、刀子以及承足之物，應當知道也是如此。'六眾比丘進入小便室，事情完畢后仍然留在室內，其他人想要進入卻故意阻止，聲稱：'不要進入！我還要在後面小便。'故意惱亂他人，使他人感到羞恥。將此事稟告佛陀，佛陀說：'小便完畢后不應久留，再停留者，犯惡作罪。在大便處故意惱亂他人，得罪也是如此。'
第九子攝頌說：
'圍繞佛塔（Stupa，佛教建築，通常存放遺物），廣泛陳列各種聖蹟；渾濁的水也應飲用，如果鹹的要知道分辨。'
當時，給孤獨長者（Anathapindika，佛教著名護法居士）請問世尊：'我想在如來佛的發爪佛塔（Stupa，佛教建築，通常存放遺物）處進行莊嚴，如果佛陀允許，我就建造。'佛陀告訴長者：'隨意應作。'長者不知道應該如何建造？佛陀說：'從兜率天（Tushita Heaven，佛教欲界天之一）降生到贍部洲（Jambudvipa，四大部洲之一，我們所居住的世界），化導有情眾生乃至涅槃，本生聖蹟隨意應作。
【English Translation】 English version: 'Remain where you have settled your seat, and then walk about.' Again, a Bhikkhu (Bhikkhu, Buddhist monk) was slapping his leather shoes against the pillars of the corridor. Other Bhikkhus, seeing this, felt ashamed and reported the matter to the Buddha. The Buddha said, 'I shall now establish the rules of conduct for the practice of the Way. Whenever you Bhikkhus are walking on the road and wish to enter a monastery, you should find a place with water, set down your robes and alms bowl, shake out your robes, then bathe your body, washing your hands and feet from top to bottom, cleansing away the dust and grime, and refill your water bottle. Then, wipe your leather shoes with a rag, put on your robes, carefully examine your appearance, and slowly enter the monastery.'
The eighth chapter's summary verse says:
'Razor and tweezers, should not be left after use; after relieving oneself, one should not linger in the room.'
As the World Honored One said, 'Razor and tweezers should be carried with you.' The six Bhikkhus took the Sangha's (Sangha, Buddhist monastic community) razor and tweezers for themselves. After shaving their hair, they did not return them when others wanted to use them, saying, 'I will need them later.' At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said, 'You Bhikkhus should not leave the community's razor after using it. Just as with the razor, so too with the stone tweezers, knives, and footrests, you should know the same.' The six Bhikkhus entered the lavatory. After finishing their business, they remained in the room, preventing others from entering, saying, 'Do not enter! I will urinate again later.' They deliberately annoyed others, causing them to feel ashamed. They reported this matter to the Buddha. The Buddha said, 'After urinating, one should not linger. Remaining longer incurs a Dukkaṭa (Dukkaṭa, a minor offense in Buddhist monastic rules) offense. Deliberately annoying others in the latrine incurs the same offense.'
The ninth chapter's summary verse says:
'Surround the Stupa (Stupa, a Buddhist structure, usually containing relics), widely display the sacred sites; turbid water should also be drunk, and if it is salty, know to distinguish it.'
At that time, Anathapindika (Anathapindika, a famous lay disciple and benefactor of the Buddha) asked the World Honored One, 'I wish to adorn the Stupa (Stupa, a Buddhist structure, usually containing relics) where the Tathagata's (Tathagata, an epithet of the Buddha) hair and nails are kept. If the Buddha permits, I will build it.' The Buddha told the elder, 'You should do as you wish.' The elder did not know how to build it. The Buddha said, 'Starting from descending from Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm of Buddhism) to Jambudvipa (Jambudvipa, one of the four continents, the world we live in), guiding sentient beings until Nirvana, you should create the sacred sites of his past lives as you wish.'
。」時諸苾芻隨路而去，見有水渾生疑不飲，佛言：「水中見面應可飲用，若不見面須人授飲；如極渾者，應取羯得迦果葡萄果投中待清，或可以麨而內水中。」諸苾芻便投散麨，佛言：「宜應以水作團投之。」時有鹹水生疑不飲，佛言：「若堪作鹽用，受而方飲；若不堪者自取而飲，勿致疑惑。」
第十子攝頌曰：
飯酪等非污， 亦可內瓶中； 洗足五種瓨， 齊何名口凈。 葉手承注口， 多疑流缽中； 舉糧持渡河， 縱觸非成過。 洗缽應用心， 他觸問方受； 換食持糧等， 無難並還遮。
爾時佛在室羅伐城。時有婆羅門及諸居士于逝多林相去不遠芳園之內共為宴會，有諸殘食棄在井中。時諸苾芻欲取水用，以羅濾漉，於水羅中見有飯粒。苾芻生疑不用。並貯水瓨亦生疑念，以緣白佛，佛言：「不由彼緣便成不凈。濾即成凈，不應棄水。」又諸苾芻池中取水，遂見有人洗酥油瓨及以酪瓶。復有苾芻手執膩缽亦於此洗，膩浮水上漂泛而住，酪瓶余滓片片下沉。時彼苾芻疑不敢用，以緣白佛，佛言：「非彼能令水成不凈，濾即是凈，用之無犯。」時諸苾芻隨路行時水極難得，至汲水輪所欲取其水，心疑不凈，因此闕事極生疲苦，方入寺中。時諸苾芻以緣白佛，佛言
【現代漢語翻譯】 現代漢語譯本：當時，一些比丘（Bhikkhus，佛教僧侶）沿著路走，看到水渾濁，心生疑慮不敢飲用。佛陀說：『在水中能照見自己的面容就可以飲用，如果不能照見，需要別人遞給你才能飲用；如果水非常渾濁，應該取羯得迦果（Katuka，一種草藥）或葡萄果投入水中等待水澄清，或者可以用炒麵放入水中。』一些比丘便直接撒入炒麵，佛陀說：『應該用水把炒麵做成團再投入水中。』當時有鹹水，比丘們心生疑慮不敢飲用，佛陀說：『如果可以用來製鹽，接受后再飲用；如果不能用來製鹽，自己取用飲用即可，不要產生疑惑。』
第十子攝頌說：
飯、酪等不是污穢之物，也可以放在瓶中；洗腳的五種瓦罐，什麼叫做口凈？用樹葉或手承接水來注入口中，如果疑慮過多，水會流到缽中；拿著糧食過河，即使碰到水也不會有過失。洗缽應該用心，被別人觸碰過的東西，詢問之後再接受；交換食物、拿著糧食等等，沒有困難的事情都可以做，應該禁止的事情就禁止。
當時，佛陀在室羅伐城（Śrāvastī，古印度城市）。當時，一些婆羅門（Brahmin，印度教祭司）和居士（lay followers，在家信徒）在距離逝多林（Jetavana，祇園精舍）不遠的芳園裡一起舉行宴會，有一些殘羹剩飯被丟棄在井中。當時，一些比丘想要取水使用，用濾水器過濾，在濾水器中發現了飯粒。比丘們心生疑慮不敢使用。並且對儲水的瓦罐也產生了疑慮，因此稟告佛陀，佛陀說：『不要因為這些原因就認為水不乾淨。過濾后就是乾淨的，不應該丟棄水。』另外，一些比丘在池塘中取水，看到有人洗酥油罐和乳酪瓶。還有比丘手拿油膩的缽也在這裡洗，油脂浮在水面上漂浮，乳酪的殘渣一片片地沉下去。當時那些比丘疑慮重重不敢使用，因此稟告佛陀，佛陀說：『這些東西不能使水變得不乾淨，過濾后就是乾淨的，使用它沒有過錯。』當時，一些比丘沿著路行走時，水非常難得，到達汲水輪的地方想要取水，心中疑慮水不乾淨，因此耽誤了事情，非常疲憊，才進入寺廟中。當時，一些比丘將這些情況稟告佛陀，佛陀說：
【English Translation】 English version: At that time, some Bhikkhus (Buddhist monks) were walking along the road, and seeing the water was turbid, they were suspicious and dared not drink it. The Buddha said, 'If you can see your face in the water, you can drink it. If you cannot see your face, you need someone to hand it to you to drink; if the water is very turbid, you should take Katuka fruit (a kind of herb) or grape fruit and put it in the water to wait for the water to clear, or you can put roasted flour into the water.' Some Bhikkhus then directly sprinkled roasted flour into it, and the Buddha said, 'You should make the roasted flour into balls with water and then put them into the water.' At that time, there was salty water, and the Bhikkhus were suspicious and dared not drink it. The Buddha said, 'If it can be used to make salt, accept it and then drink it; if it cannot be used to make salt, take it and drink it yourself, and do not have doubts.'
The tenth section's summary verse says:
'Rice, cheese, etc. are not dirty, and can also be placed in bottles; what is called a clean mouth for the five kinds of jars for washing feet? Use leaves or hands to hold water to pour into the mouth. If there are too many doubts, the water will flow into the bowl; holding grain to cross the river, even if it touches the water, it will not be a mistake. You should be mindful when washing the bowl. If something has been touched by others, accept it after asking; exchanging food, holding grain, etc., anything that is not difficult can be done, and things that should be prohibited should be prohibited.'
At that time, the Buddha was in Śrāvastī (an ancient Indian city). At that time, some Brahmins (Hindu priests) and lay followers were holding a banquet together in a fragrant garden not far from Jetavana (the Jetavana Monastery), and some leftovers were discarded in the well. At that time, some Bhikkhus wanted to fetch water to use, and filtered it with a water filter, and found rice grains in the water filter. The Bhikkhus were suspicious and dared not use it. They also had doubts about the water storage jars, so they reported it to the Buddha, who said, 'Do not think that the water is unclean because of these reasons. It is clean after filtering, and you should not discard the water.' In addition, some Bhikkhus were fetching water from the pond and saw people washing ghee jars and cheese bottles. There were also Bhikkhus washing greasy bowls here, with grease floating on the water and cheese residue sinking piece by piece. At that time, those Bhikkhus were very suspicious and dared not use it, so they reported it to the Buddha, who said, 'These things cannot make the water unclean. It is clean after filtering, and there is no fault in using it.' At that time, some Bhikkhus were walking along the road when water was very scarce. When they arrived at the water wheel, they wanted to fetch water, but they were suspicious that the water was unclean, so they delayed their work and were very tired before entering the temple. At that time, some Bhikkhus reported these situations to the Buddha, who said:
：「可取其水，先應觀察澡漱口已隨意而飲。」或在非時亦不敢飲，佛言：「非時亦飲。」不貯瓶中，佛言：「應貯。」時諸苾芻，于道行時無水可得，崩崖泉水疑不敢飲，以緣白佛，佛言：「應觀而飲。」或於非時疑不敢飲，佛言：「非時應飲。」不敢添瓶，佛言：「應添。」時諸苾芻見黃潦水，疑不敢飲，佛言：「縱令水濁觀之隨飲。」或在非時亦不敢飲，佛言：「時與非時飲用無犯，添貯瓶中亦皆無犯。」於行路時，見皮囊貯水有其酪片，疑不敢飲。時諸苾芻以緣白佛，佛言：「時與非時隨意飲用。汝等苾芻，于急難時我所開者，若無難時並應遮止。若更用者鹹得惡作罪。」時有眾多苾芻，遊行人間至牛營處，求水不得，彼以酪漿用充洗足，生疑不用。時諸苾芻以緣白佛，佛言：「無水之處若與酪漿，應持洗足。」時彼復往牧牛人處，從借瓶器欲將取水。苾芻借得酥油之瓶，疑不敢用，事有闕乏。佛言：「汝等苾芻應知有五種瓨器：一者大便器，二者小便器，三者酒器，四者油瓨，五者酥瓨。前之三器不應貯物，設令貯者遠可棄之。后之二瓨應以火燒、或以鹵土、或用牛糞凈洗，瓨則成凈可用貯水，時與非時隨意飲用。」時有苾芻飲非時漿，喉中膩氣遂即變出，生惡作心，世尊告曰：「先凈洗手次漱唇口，既漱
口已方可飲漿。」如世尊說：「凈漱口」者，時諸苾芻便用鹵土以揩唇吻，因即皴裂，佛言：「應用牛糞凈洗唇口。」
鄔波離白佛言：「如世尊說：『應凈口』者，齊何名凈？」佛言：「有染之口此亦何能令成無染？應以乾淨牛糞捻之令碎，或以澡豆和水揩唇除食膩氣。復以兩三掬水再三漱口，即名為凈。凡諸苾芻若飲若啖，時與非時並應如是然後方飲。如不爾者，隨飲隨咽咸惡作罪。」
復有苾芻于非時中以手捉瓶向口注水，蟻先入瓶出便被螫。時諸苾芻以緣白佛，佛言：「不應以瓶注口飲水，先凈洗手及凈漱口，方注瓶水手承而飲。」又復苾芻應作盛君持籠，時彼不知以何物作？佛言：「應用版木或以磚石安置水瓶不令蟲入。」如世尊說：「先凈漱手方飲水。」者，道路行時有少許水，佛言：「可於棄中飲。」見是青葉無人摘授，佛言：「枯黃落葉自取飲水。」或時落葉求亦不得，就枝以葉承水飲用，或連條葉轉更難求，佛言：「應就屏處凈漱口已，以瓶注口隨意而飲。」其開遮事廣說如前。
時具壽頡離跋底，隨在何處生疑惑心，是故時人遂共號為多疑頡離跋底，見彼瓶水流注下時，生如是念：「他人瀉水連注缽中，豈非惡觸？」遂便不受。時諸苾芻以緣白佛，佛言：「凡諸流物皆悉向下
【現代漢語翻譯】 現代漢語譯本：『只有漱口完畢才可以喝飲料。』正如世尊所說：『要清潔漱口』，當時一些比丘便用堿性土來擦拭嘴唇，結果導致嘴唇乾裂。佛陀說：『應該用牛糞來清潔洗滌嘴唇。』
鄔波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀說：『正如世尊所說：『應該清潔口腔』，怎樣的程度才算是清潔呢？』佛陀說：『已經污染的口腔，又怎麼能讓它變得沒有污染呢？應該用乾淨的牛糞捻碎，或者用澡豆（一種清潔用品）和水來擦拭嘴唇，去除食物的油膩氣味。再用兩三捧水反覆漱口，這就可以稱作清潔了。所有比丘，無論飲用還是食用，無論何時都應該這樣做，然後才可以飲用。如果不這樣做，每飲用或吞嚥一次，都犯輕罪（惡作罪）。』
又有比丘在非進食的時間，用手拿著水瓶對著嘴巴倒水喝，結果螞蟻先進入瓶中，出來后就被蜇傷了。比丘們將此事稟告佛陀，佛陀說：『不應該用瓶子對著嘴巴倒水喝，應該先洗乾淨手，再清潔漱口，然後用瓶子倒水在手中，用手捧著喝。』又有比丘應該製作盛放水瓶的架子或籠子，當時他們不知道用什麼材料製作。佛陀說：『可以用木板或者磚石來安置水瓶，防止蟲子進入。』正如世尊所說：『先洗乾淨手才能喝水。』在路上行走時，只有少量的水，佛陀說：『可以在丟棄的地方飲用。』看到綠色的樹葉，沒有人摘下來給他，佛陀說：『可以自己取用枯黃的落葉來接水飲用。』有時連落葉也找不到，就從樹枝上摘取葉子來接水飲用，或者連帶樹枝的葉子更難找到，佛陀說：『應該到隱蔽的地方清潔漱口后，用瓶子對著嘴巴隨意飲用。』關於開許和禁止的事項，詳細的說明如前所述。
當時，具壽（Ayushman，對年長有德比丘的尊稱）頡離跋底（Khallatika，人名），無論在什麼地方都容易產生疑惑，因此當時的人們就稱他為多疑頡離跋底。他看到瓶中的水流下來時，產生這樣的想法：『別人倒水連續不斷地注入缽中，這難道不是惡觸（不凈的接觸）嗎？』於是便不接受。比丘們將此事稟告佛陀，佛陀說：『凡是流動的東西，都是向下流動的』
【English Translation】 English version: 'Only after rinsing the mouth is it permissible to drink beverages.' As the World-Honored One said, 'Cleanse the mouth,' at that time, some Bhikshus (monks) used alkaline soil to scrub their lips, which caused them to chap. The Buddha said, 'You should use cow dung to cleanse and wash your lips.'
Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) reported to the Buddha, 'As the World-Honored One said, 'One should cleanse the mouth,' to what extent is it considered clean?' The Buddha said, 'How can a mouth that is already contaminated be made uncontaminated? One should crush clean cow dung, or use soap beans (a type of cleaning product) mixed with water to scrub the lips, removing the greasy odor of food. Then, rinse the mouth repeatedly with two or three handfuls of water, and this can be called clean. All Bhikshus, whether drinking or eating, should do this at all times before drinking. If they do not do so, each time they drink or swallow, they commit a minor offense (Dukkata).'
Furthermore, there was a Bhikshu who, at an inappropriate time, held a bottle and poured water directly into his mouth, and as a result, ants entered the bottle first and stung him upon exiting. The Bhikshus reported this matter to the Buddha, and the Buddha said, 'One should not pour water directly from the bottle into the mouth. One should first wash one's hands and rinse one's mouth, then pour water from the bottle into one's hands and drink from them.' Furthermore, Bhikshus should make a stand or cage to hold water bottles, but they did not know what materials to use. The Buddha said, 'One can use wooden boards or bricks to place the water bottle, preventing insects from entering.' As the World-Honored One said, 'Wash your hands before drinking water,' when traveling on the road and there is only a small amount of water, the Buddha said, 'You can drink from a discarded place.' Seeing green leaves and no one offering them, the Buddha said, 'You can take withered yellow leaves to collect water and drink.' Sometimes even fallen leaves cannot be found, so they take leaves from the branches to collect water and drink, or even leaves with branches are even harder to find. The Buddha said, 'One should go to a secluded place, rinse one's mouth, and then pour water from the bottle into one's mouth and drink as one pleases.' The matters of allowance and prohibition have been explained in detail previously.
At that time, the Venerable (Ayushman, a term of respect for senior and virtuous Bhikshus) Khallatika (a name), was prone to having doubts wherever he was, so people called him the Doubtful Khallatika. When he saw water flowing down from a bottle, he had the thought, 'Isn't it an impure contact (unclean contact) when someone pours water continuously into a bowl?' Therefore, he did not accept it. The Bhikshus reported this matter to the Buddha, and the Buddha said, 'All flowing things flow downwards.'
，不能向上，此應受用，勿生疑惑，並皆無犯。如是乳酪漿等，準此應知。」乃至佛言：「勿生疑惑。」時有苾芻共諸商旅隨路而行，令諸求寂持其路糧在後而來，暫停欲去，告苾芻曰：「為我擎舉。」時諸苾芻不敢擎舉，以緣白佛，佛言：「應為擎舉。」彼復告言：「為我擎下。」苾芻生疑，不與擎下，佛言：「應與擎下。」后時求寂持其道糧隨路而去，負重疲睏復白苾芻：「暫為持去，我當歇息。」苾芻不肯，佛言：「可以繩系令求寂執繩，可為擎持令其暫息。」后遂生疑：「我自手解。」遂不敢食，佛言：「食皆無犯。」
時諸苾芻與諸商旅同路而去，忽被強賊劫奪商人，求寂持糧棄之而走，時諸苾芻不取路糧亦棄而去。彼於後時告求寂曰：「汝今可去取彼路糧。」求寂答曰：「今欲令賊殺我耶？我不能去，仁可自取。」苾芻生疑亦不往取，路糧既乏遂闕行途。以緣白佛，佛言：「宜應自取。」既自持來生疑不食，諸苾芻以緣白佛，佛言：「應食無犯。」時有苾芻令求寂持路糧欲渡河水，不知云何？佛言：「應問求寂：『汝能為我持糧並自渡不？』答言：『我但自渡無力持糧。』苾芻應助擎持渡河。求寂若言：『無力自渡豈暇持糧。』苾芻若能擎彼求寂並持路糧者善。若不爾者，先渡其糧后擎求寂。」時
【現代漢語翻譯】 現代漢語譯本：不能向上奉獻，這些食物應該直接食用，不要產生任何疑惑，這樣做都沒有過錯。像乳酪、乳漿等食物，也應該按照這個原則來理解。」乃至佛說：「不要產生疑惑。」當時有比丘和一些商人一起趕路，讓沙彌拿著他們的路上的食物在後面跟著。沙彌停下來想要離開時，告訴比丘說：「請幫我拿著。」當時比丘們不敢拿，把這件事稟告了佛，佛說：「應該幫他拿著。」沙彌又說：「請幫我放下。」比丘們產生疑惑，不幫他放下，佛說：「應該幫他放下。」後來沙彌拿著路上的食物趕路，因為負重而疲憊，又對比丘說：「暫時幫我拿著，我休息一下。」比丘不肯，佛說：「可以用繩子繫著，讓沙彌拿著繩子，比丘可以幫他拿著，讓他暫時休息。」後來比丘又產生疑惑：「我自己解開繩子。」於是就不敢吃那些食物，佛說：「吃了都沒有過錯。」 當時比丘們和一些商人一起趕路，突然被強盜搶劫了商人，沙彌拿著食物丟下就跑了，當時比丘們不拿食物也丟下離開了。他們後來告訴沙彌說：「你現在可以去拿那些食物了。」沙彌回答說：「現在想讓我被強盜殺了嗎？我不能去，你們自己去拿吧。」比丘們產生疑惑，也不去拿，因為缺乏食物，就耽誤了行程。把這件事稟告了佛，佛說：「應該自己去拿。」拿回來之後，又產生疑惑不敢吃，比丘們把這件事稟告了佛，佛說：「應該吃，沒有過錯。」當時有比丘讓沙彌拿著食物想要渡河，不知道該怎麼辦？佛說：「應該問沙彌：『你能幫我拿著食物並且自己渡河嗎？』如果沙彌回答說：『我只能自己渡河，沒有力氣拿食物。』比丘應該幫忙拿著食物渡河。如果沙彌說：『我沒有力氣自己渡河，哪裡還有空拿食物。』比丘如果能抱著沙彌並且拿著食物渡河是最好的。如果不能這樣，就先渡食物，然後再抱沙彌。」當時
【English Translation】 English version: 'It is not permissible to offer it upwards; these should be consumed directly without any doubt, and there is no offense in doing so. The same principle applies to milk curds, whey, and similar items.' Then the Buddha said, 'Do not harbor doubts.' At one time, some Bhikshus (monks) were traveling with merchants, and they had a Shramanera (novice monk) carry their provisions from behind. When the Shramanera stopped to rest, he asked the Bhikshus, 'Please hold this for me.' The Bhikshus hesitated and reported this to the Buddha, who said, 'You should hold it for him.' The Shramanera then said, 'Please put it down for me.' The Bhikshus were doubtful and did not put it down. The Buddha said, 'You should put it down for him.' Later, the Shramanera, carrying the provisions, became tired and asked the Bhikshus, 'Please carry this for a moment while I rest.' The Bhikshus refused. The Buddha said, 'You can tie it with a rope and have the Shramanera hold the rope while you carry it, allowing him to rest temporarily.' Later, the Bhikshus doubted, thinking, 'I will untie it myself,' and dared not eat the food. The Buddha said, 'Eating it is not an offense.' At one time, some Bhikshus were traveling with merchants when they were suddenly robbed by bandits. The Shramanera carrying the provisions abandoned them and fled. The Bhikshus also abandoned the provisions and left. Later, they told the Shramanera, 'You can go and retrieve the provisions now.' The Shramanera replied, 'Do you want the bandits to kill me? I cannot go; you can retrieve them yourselves.' The Bhikshus were doubtful and did not go to retrieve them. Lacking provisions, they were delayed on their journey. They reported this to the Buddha, who said, 'You should retrieve them yourselves.' After retrieving the provisions, they were doubtful and dared not eat them. The Bhikshus reported this to the Buddha, who said, 'You should eat them without offense.' At one time, a Bhikshu wanted a Shramanera to carry provisions across a river but was unsure how to proceed. The Buddha said, 'You should ask the Shramanera: 'Can you carry the provisions and cross the river yourself?' If he replies, 'I can only cross the river myself and do not have the strength to carry the provisions,' the Bhikshu should help carry the provisions across the river. If the Shramanera says, 'I do not have the strength to cross the river myself, let alone carry the provisions,' it is best if the Bhikshu can carry both the Shramanera and the provisions across the river. If not, first carry the provisions across, then carry the Shramanera.' At that time,
諸苾芻生疑不食，以緣白佛，佛言：「應食無犯。」
如世尊言：「苾芻于缽中食。」有一苾芻，洗缽時見有破處，恐有所犯，佛言：「應可用心再三凈洗，設有破處此亦無犯。」復有苾芻，洗缽時于彼隙中見有飯粒，疑不用食，以緣白佛，佛言：「應以草莛擿去，將水三灌，隨情受用。」復有苾芻用舊熏缽盛熱汁時，遂便膩出浮上凝住，生疑不食。以緣白佛，佛言：「應去上膩，宜可食之。」復有苾芻，既洗缽已置於一處，至第三日而更洗用，遂即破壞，彼便生疑，缽燒未熟。以緣白佛，佛言：「洗而應食。」復有苾芻乞食歸來置缽而出，更有苾芻，亦乞食來即便以缽置彼缽上。時苾芻見已生疑，以緣白佛，佛言：「若有授食人，受而方食；必若無人，掠去上食，食便非犯。」
復有苾芻乞食既還置缽而出，有俗人來遂便觸著，應可問言：「爾於此食有希望耶？」若言：「我見有蠅、或見草葉拂令去者，應受而食。」若言：「有希望心為斯觸者。」應可分與受而方食。時有苾芻，乞食來已安缽一處。復有求寂，乞食后至便持缽飯置苾芻缽中。苾芻生疑遂便斷食，佛言：「缽著飯處應可多除，隨意而食。」如世尊說：「凡諸苾芻若道行時應持糧者。」既無俗人又無求寂，佛言：「應勸施主。施主亦無，應
【現代漢語翻譯】 現代漢語譯本：眾比丘（Bhikkhus，佛教僧侶）因為心生疑惑而不肯進食，於是將緣由稟告佛陀，佛陀說：『應該進食，沒有罪過。』
正如世尊所說：『比丘應該用缽進食。』有一位比丘，在洗缽的時候發現缽有破損的地方，擔心因此犯戒，佛陀說：『應該用心再三清洗乾淨，即使有破損的地方，也沒有罪過。』又有一位比丘，洗缽的時候在縫隙中發現有飯粒，懷疑因此不能進食，於是將緣由稟告佛陀，佛陀說：『應該用草莖挑去飯粒，再用水沖洗三次，就可以隨意享用了。』又有一位比丘用舊的熏缽盛熱湯時，缽中的油膩浮到表面凝結，因此心生疑惑不敢進食，於是將緣由稟告佛陀，佛陀說：『應該去掉表面的油膩，就可以進食了。』又有一位比丘，洗完缽后將缽放在一邊，到了第三天才再次清洗使用，結果缽就破損了，他因此心生疑惑，認為缽沒有燒熟，於是將緣由稟告佛陀，佛陀說：『清洗后就可以進食了。』又有一位比丘乞食回來後放下缽就出去了，又有另一位比丘，也乞食回來，就將自己的缽放在前一位比丘的缽上，前一位比丘看到後心生疑惑，於是將緣由稟告佛陀，佛陀說：『如果有施食的人，接受后再進食；如果沒有人，就拿走上面的食物，進食就沒有罪過。』
又有一位比丘乞食回來後放下缽就出去了，有俗人來碰到了缽，應該問他說：『你對這食物有什麼想法嗎？』如果他說：『我看到有蒼蠅或者草葉，拂去它們。』就應該接受食物並進食。如果他說：『我是因為有希望得到食物的心才碰它的。』就應該分給他一些，然後接受食物並進食。當時有一位比丘，乞食回來后將缽放在一個地方，又有一位沙彌（求寂，佛教出家預備階段的人），乞食回來后將缽中的飯放在比丘的缽中，比丘心生疑惑，於是就斷食了，佛陀說：『缽接觸到飯的地方應該多去除一些，然後隨意進食。』正如世尊所說：『凡是比丘在路上行走時應該攜帶食物。』如果沒有俗人也沒有沙彌，佛陀說：『應該勸請施主。如果施主也沒有，就應該……』
【English Translation】 English version: The Bhikkhus (Buddhist monks) were doubtful and did not eat, so they told the Buddha the reason. The Buddha said, 'You should eat, there is no offense.'
As the World Honored One said, 'Bhikkhus should eat from their bowls.' One Bhikkhu, when washing his bowl, saw a crack in it and was afraid of committing an offense. The Buddha said, 'You should wash it carefully again and again. Even if there is a crack, there is no offense.' Another Bhikkhu, when washing his bowl, saw grains of rice in the crack and doubted whether he could eat. He told the Buddha the reason. The Buddha said, 'You should pick out the grains of rice with a grass stem, rinse it three times with water, and then enjoy it as you please.' Another Bhikkhu used an old smoked bowl to hold hot soup, and the grease floated to the surface and solidified. He was doubtful and did not eat. He told the Buddha the reason. The Buddha said, 'You should remove the grease on the surface and then you can eat it.' Another Bhikkhu washed his bowl and left it in one place. On the third day, he washed it again and used it, and it broke. He was doubtful, thinking that the bowl was not well-fired. He told the Buddha the reason. The Buddha said, 'Wash it and you should eat.' Another Bhikkhu returned from begging for food, put down his bowl, and went out. Another Bhikkhu also came begging for food and placed his bowl on top of the other Bhikkhu's bowl. When the first Bhikkhu saw this, he was doubtful and told the Buddha the reason. The Buddha said, 'If there is a food giver, receive it and then eat. If there is no one, take away the food on top, and eating is not an offense.'
Another Bhikkhu returned from begging for food, put down his bowl, and went out. A layman came and touched it. You should ask him, 'Do you have any intention towards this food?' If he says, 'I saw a fly or a blade of grass and brushed it away,' you should accept the food and eat it. If he says, 'I touched it because I hoped to get some food,' you should share some with him, then accept the food and eat it. At that time, a Bhikkhu returned from begging for food and placed his bowl in one place. Another Samanera (novice, a person in the preparatory stage of becoming a Buddhist monk), who came later after begging for food, put the rice from his bowl into the Bhikkhu's bowl. The Bhikkhu was doubtful and stopped eating. The Buddha said, 'You should remove more of the part of the bowl that touched the rice, and then eat as you please.' As the World Honored One said, 'All Bhikkhus should carry food when walking on the road.' If there is no layman and no Samanera, the Buddha said, 'You should encourage the donor. If there is no donor, you should...'
自持去，后見俗人共換而食。換處亦無，分為兩分，告俗人曰：『汝取一分。』彼既入手應告彼曰：『汝取我食我取汝分，換易而食。』」此復難求，以緣白佛，佛言：「于第一日應須絕食，若至明日如有授人受取而食。若無授者，自取一彪拳許而食。至第三日還無授者，食二彪拳。至第四日復無授人，隨情自取飽食無犯。」於後路糧罄盡，見有熟果墮地，佛言：「應取作凈受已而食。若凈人難得者，設不作凈受已應食。」授者亦無，佛言：「應可自取，作北洲想持心而食。」樹上果熟未落地者，佛言：「應自上樹搖振令墮自取而食。汝諸苾芻！如上開者，併爲難緣。若無難時皆悉制斷。若有違者，鹹得惡作罪。」
目得迦別門第四總攝頌曰：
與田分不應， 赤體定物施； 僧衣字還往， 甘蔗果容裙。
第一子攝頌曰：
與田分相助， 車船沸自取； 烏嘴蠅無慚， 制底信少欲。
爾時佛在王舍城竹林園中。時影勝大王以千畝田施與僧伽，時諸苾芻雖常食啖舍而不問，遂使良田並生茅荻。時影勝王因自出游見而問曰：「此是誰田並生茅荻？」大臣答曰：「此是大王以千畝田奉施聖眾，彼收田實不為修理，由此荒廢。」王曰：「豈可僧伽不與他分。」答曰：「不與。」諸
【現代漢語翻譯】 現代漢語譯本： 『自己拿著食物離開，之後看見世俗之人互相交換食物吃。如果沒有交換的地方，就把食物分成兩份，告訴世俗之人說：『你拿一份。』那人既然拿了，就應該告訴他說：『你拿我的食物，我拿你的那份，交換著吃。』" 這又很難做到，因此稟告佛陀，佛陀說：『在第一天應該必須斷食，如果到第二天有人給予食物，接受后食用。如果沒有給予的人，就自己取一小撮（彪拳許）來吃。到第三天還是沒有人給予，就吃兩小撮。到第四天再沒有人給予，就隨意自己取食，吃飽也沒有罪過。』之後路上的糧食吃完了，看見有成熟的果實掉在地上，佛陀說：『應該取來，做過凈（作凈：佛教用語，指通過一定儀式使食物或物品變得清凈）之後再吃。如果難以找到做凈的人，即使不做凈也可以吃。』如果連給予的人也沒有，佛陀說：『應該可以自己取來，想像自己是在北俱盧洲（北洲），懷著這樣的心來吃。』樹上果實成熟了但沒有掉落的，佛陀說：『應該自己上樹搖晃，使果實掉落，然後自己取來吃。你們這些苾芻（Bhiksu，比丘）！以上所開許的，都是爲了應對困難的情況。如果沒有困難的時候，都一概禁止。如果有人違背，都犯惡作罪（Dukkata，一種輕微的罪）。』 目得迦別門第四總攝頌說： 不應分田地，赤身定施物； 僧衣字跡還，甘蔗果容裙。 第一子攝頌說： 分田地相助，車船沸水取； 烏嘴蠅無慚，制底信少欲。 當時佛陀在王舍城（Rajagrha）竹林園（Venuvana）中。當時影勝大王（King Bimbisara）把一千畝田地施捨給僧伽（Samgha，僧團），當時眾苾芻（Bhiksu，比丘）雖然經常食用田里的出產，卻不聞不問，以致良田都長滿了茅草和荻草。當時影勝王（King Bimbisara）因為自己出游，看見了就問：『這是誰的田地，竟然長滿了茅草和荻草？』大臣回答說：『這是大王您用一千畝田地奉獻給聖眾（僧伽），他們收取田里的出產，卻不加以修理，因此荒廢了。』王說：『難道僧伽（Samgha，僧團）不可以分給其他人嗎？』回答說：『不分給。』
【English Translation】 English version: 'Take the food yourself and leave, then see the laypeople exchanging food and eating together. If there is no place to exchange, divide the food into two portions and tell the layperson: 'You take one portion.' Once that person has taken it, you should tell them: 'You take my food, and I take your portion, and we exchange and eat.'" This is also difficult to achieve, so report it to the Buddha. The Buddha said: 'On the first day, you must fast. If someone gives you food on the second day, accept it and eat it. If no one gives you food, take a small handful (a 'byah-phum's worth) and eat it. If no one gives you food on the third day, eat two small handfuls. If no one gives you food on the fourth day, take as much as you like and eat until you are full without committing any offense.' Later, when the provisions on the road are exhausted, and you see ripe fruits fallen on the ground, the Buddha said: 'You should pick them up, purify them (make pure: Buddhist term, referring to making food or objects pure through a certain ritual) and then eat them. If it is difficult to find someone to purify them, you can eat them even without purification.' If there is no one to give you food, the Buddha said: 'You can take it yourself, imagine that you are in Uttarakuru (Northern Continent), and eat with that thought in mind.' If the fruits on the tree are ripe but have not fallen, the Buddha said: 'You should climb the tree yourself, shake it to make the fruits fall, and then take them and eat them. You Bhiksus (Bhiksu, monks)! The above permissions are all for dealing with difficult situations. If there are no difficulties, they are all prohibited. If anyone violates them, they will all commit the offense of Dukkata (Dukkata, a minor offense).' The fourth chapter of the Mutgeka section concludes with this summary: Do not divide the fields, naked body, fixed offerings; Monk's robe, writing returned, sugarcane, fruit, skirt allowed. The first chapter concludes with this summary: Dividing fields, helping each other, carts, boats, boiling water taken; Crow's beak, fly without shame, stupa, faith, few desires. At that time, the Buddha was in the Bamboo Grove (Venuvana) in Rajagrha (Rajagrha). At that time, King Bimbisara (King Bimbisara) donated a thousand acres of land to the Samgha (Samgha, monastic community). At that time, the Bhiksus (Bhiksu, monks) often ate the produce of the fields but did not care for them, so that the good fields were overgrown with reeds and thatch. At that time, King Bimbisara (King Bimbisara) went out for a walk and saw it and asked: 'Whose fields are these that are overgrown with reeds and thatch?' The ministers replied: 'These are the thousand acres of land that Your Majesty has donated to the Holy Assembly (Samgha), but they take the produce of the fields and do not repair them, so they are wasted.' The king said: 'Can't the Samgha (Samgha, monastic community) share them with others?' The ministers replied: 'They do not share them.'
苾芻聞以緣白佛，佛言：「應與俗人作其分數。」時諸苾芻所有田穀，並與耕人不自取分，佛言：「應準王法取分。」即便取分。然諸作人既得己分，棄谷而去，佛言：「應運稻穀令入寺中。」時諸作人先持自分后持寺分，佛言：「先持寺分，己分方持。」雖后運來賊還偷竊，佛言：「應須掌護，勿令賊盜。」般運入時唯載僧分，車欲傾覆，喚諸苾芻，愿見相助。時諸苾芻見是僧車，便不敢觸，佛言：「此應相助。」有病苾芻隨路而去，御車之人告苾芻曰：「聖者！可乘此車。」苾芻生疑而不敢乘，佛言：「但避車軾，乘去無犯。」又復以船運載其物，船既突淺，船師告曰：「聖者！愿見相助共我推船。」時諸苾芻以是僧船不敢相助，佛言：「應可助推。」時諸苾芻陸路而去，極生疲睏，是時船主告苾芻言：「可共乘船。」時諸苾芻疑不敢上，佛言：「除其柁處，隨意乘船。」或時以擔而摙其分欲暫停息，告苾芻曰：「我欲歇息暫來下擔。」苾芻生疑不敢為下，佛言：「應可為下。」復有擔人中途疲睏，欲求止息告苾芻曰：「為我擎擔暫解疲勞。」彼諸苾芻疑不為舉，以緣白佛，佛言：「以繩系擔令持繩已，方為舉擔。」或時半路棄擔而逃，時有賊來收擔將去，佛言：「應可持行。」苾芻不知遣誰將去？佛言：「應遣
【現代漢語翻譯】 現代漢語譯本 眾比丘聽聞此事，稟告佛陀。佛陀說：『應該把（田穀）分成俗人的那份給他們。』當時，眾比丘所有的田地和穀物，都給了耕種的人，自己不取分文。佛陀說：『應該按照王法取分。』於是他們便開始取分。然而，那些耕作的人得到自己的那份后，就丟下穀物離開了。佛陀說：『應該把稻穀運到寺廟裡。』當時，那些耕作的人先搬運自己的那份，再搬運寺廟的那份。佛陀說：『應該先搬運寺廟的那份，然後才搬運自己的那份。』即使後來運來，還是有盜賊偷竊。佛陀說：『應該加以守護，不要讓盜賊偷走。』搬運進入寺廟時，只裝載僧眾的那份，車子將要傾覆，呼喚眾比丘，希望得到幫助。當時，眾比丘看到是僧眾的車子，便不敢觸碰。佛陀說：『這應該互相幫助。』有生病的比丘沿著路走，駕車的人告訴比丘說：『聖者！可以乘坐這輛車。』比丘心生疑惑，不敢乘坐。佛陀說：『只要避開車軾，乘坐去沒有罪過。』又用船來運載那些東西，船隻擱淺了，船師告訴他們說：『聖者！希望你們能來幫忙，和我一起推船。』當時，眾比丘因為是僧眾的船，不敢幫忙。佛陀說：『應該可以幫忙推船。』當時，眾比丘走陸路而去，非常疲憊。這時，船主告訴比丘說：『可以一起乘船。』當時，眾比丘疑惑，不敢上船。佛陀說：『除了舵的位置，可以隨意乘船。』有時用扁擔挑著（分到的東西），想要暫停休息，告訴比丘說：『我想要休息一下，暫時放下擔子。』比丘心生疑惑，不敢幫他放下。佛陀說：『應該可以幫他放下。』又有挑擔的人，中途疲憊，想要休息，告訴比丘說：『為我抬一下擔子，暫時解除疲勞。』那些比丘疑惑，不幫他抬。因此稟告佛陀，佛陀說：『用繩子繫住擔子，讓他拿著繩子，然後才幫他抬擔子。』有時半路丟下擔子逃跑，這時有盜賊來收走擔子，佛陀說：『應該可以拿著走。』比丘不知道該派誰拿走？佛陀說：『應該派……』
【English Translation】 English version A Bhikshu (Buddhist monk) heard of this and reported the matter to the Buddha. The Buddha said, 'The portion belonging to the laypeople should be given to them.' At that time, all the fields and grains belonging to the Bhikshus were given to the cultivators, and they did not take any share for themselves. The Buddha said, 'The share should be taken according to the king's law.' So they began to take their share. However, after the workers received their share, they abandoned the grain and left. The Buddha said, 'The rice should be transported into the monastery.' At that time, the workers first carried their own share and then the monastery's share. The Buddha said, 'The monastery's share should be carried first, and then one's own share.' Even if it was transported later, thieves still stole it. The Buddha said, 'It should be guarded to prevent thieves from stealing it.' When transporting it into the monastery, only the Sangha's (Buddhist monastic community) share was loaded, and the cart was about to overturn. They called out to the Bhikshus, hoping for help. At that time, the Bhikshus saw that it was the Sangha's cart and dared not touch it. The Buddha said, 'This should be helped.' A sick Bhikshu was walking along the road, and the driver told the Bhikshu, 'Venerable one! You can ride in this cart.' The Bhikshu was doubtful and dared not ride. The Buddha said, 'Just avoid the cart's frame, and there is no offense in riding.' Furthermore, they used a boat to transport the goods, and the boat ran aground. The boatman told them, 'Venerable ones! I hope you can help push the boat with me.' At that time, the Bhikshus did not dare to help because it was the Sangha's boat. The Buddha said, 'It is permissible to help push the boat.' At that time, the Bhikshus went by land and became extremely tired. At this time, the boat owner told the Bhikshus, 'You can ride the boat together.' At that time, the Bhikshus were doubtful and dared not board the boat. The Buddha said, 'Except for the rudder area, you can ride the boat as you please.' Sometimes, carrying their share with a shoulder pole, wanting to stop and rest, they told the Bhikshu, 'I want to rest for a while and temporarily put down the load.' The Bhikshu was doubtful and dared not help him put it down. The Buddha said, 'It is permissible to help him put it down.' Again, there was a carrier who was tired in the middle of the road and wanted to rest, telling the Bhikshu, 'Hold the load for me temporarily to relieve my fatigue.' Those Bhikshus were doubtful and did not help him lift it. They reported the matter to the Buddha, and the Buddha said, 'Tie the load with a rope, let him hold the rope, and then help him lift the load.' Sometimes they abandoned the load and ran away halfway, and then thieves came to take the load away. The Buddha said, 'It is permissible to carry it away.' The Bhikshu did not know who to send to carry it away? The Buddha said, 'You should send...'
俗人，此若無者可令求寂，此亦無者苾芻收取。」諸苾芻等疑不敢食，由自手觸。以緣白佛，佛言：「應食無犯。」僧祇釜鑊然火既多，于中酥酪沸騰出外，凈人若無恐虛損棄，佛言：「此時凈人不應令去，必有要緣須出外者，苾芻即應抽卻薪火。沸仍不止，應以杓攪。若煮藥時藥沸騰上，類此應知。汝諸苾芻！我為難緣所開許者，于無難時並應制斷。若有行者，鹹得惡作。」
根本說一切有部目得迦卷第九 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第十
大唐三藏法師義凈奉 制譯第一子攝頌之餘
爾時佛在室羅伐城。多有商人，請佛及僧，就園林中設大齋會，商人持食列在眾前。商客行中忽然火起，彼既見已棄食奔馳。時復臨中無人授食，苾芻唸曰：「不知云何？」時諸苾芻以緣白佛，佛言：「彼諸施主舍心已成，作北洲想自取而食，不應生疑。」時有烏來廚邊啄食，時諸苾芻疑不敢食，以緣白佛，佛言：「卻嘴四邊食之無過。」苾芻未食烏復來啄，此又生疑便不敢食，以緣白佛，佛言：「棄嘴四邊食亦無犯。」時具壽頡離跋底，入廁室中，見有諸蠅唼其不凈，復向廚內而污飲食，白苾芻言：「我于廁內才見此蠅，還復飛來污
【現代漢語翻譯】 現代漢語譯本：世俗之人，如果這裡沒有可以讓他求寂（尋求涅槃）的東西，如果這裡也沒有其他東西，比丘可以收取。』眾比丘等疑惑不敢食用，因為是自己手觸控過的。因此將情況稟告佛陀，佛陀說：『應該食用，沒有罪過。』僧團的釜鑊燃火很多，其中的酥酪沸騰溢出，如果凈人（負責僧團事務的在家信徒）不在，恐怕會白白損失浪費，佛陀說：『此時凈人不應該讓他離開，如果一定有重要的事情必須外出，比丘就應該抽掉柴火。如果沸騰仍然不止，應該用勺子攪拌。如果煮藥時藥沸騰上來，也應該像這樣處理。你們這些比丘！我為難得的因緣所開許的事情，在沒有困難的時候都應該禁止。如果有人違犯，都應得到惡作（一種懺悔）。』 根本說一切有部目得迦卷第九 大正藏第 24 冊 No. 1452 根本說一切有部尼陀那目得迦
根本說一切有部目得迦卷第十
大唐三藏法師義凈奉 制譯第一子攝頌之餘
當時佛陀在室羅伐城（Śrāvastī）。有很多商人，邀請佛陀和僧團，在園林中設定大型齋會，商人拿著食物排列在眾人面前。商客隊伍中忽然發生火災，他們看到后就丟棄食物逃跑。當時正值中午，沒有人分發食物，比丘們心想：『不知道該怎麼辦？』當時眾比丘將情況稟告佛陀，佛陀說：『那些施主已經完成了佈施的心意，就當是北俱盧洲（Uttarakuru）的食物，自己拿來食用，不應該產生懷疑。』當時有烏鴉來到廚房邊啄食，當時眾比丘疑惑不敢食用，因此將情況稟告佛陀，佛陀說：『去掉被鳥嘴接觸過的四邊，食用就沒有過錯。』比丘還沒吃，烏鴉又來啄食，他們又產生懷疑，便不敢食用，因此將情況稟告佛陀，佛陀說：『丟棄被鳥嘴接觸過的四邊，食用也沒有罪過。』當時具壽頡離跋底（Kṣullikā-bhadrika），進入廁所中，看見有蒼蠅叮咬不凈之物，又飛向廚房污染飲食，稟告比丘們說：『我在廁所里才看見這些蒼蠅，又飛回來污染
【English Translation】 English version: 'Laypeople, if there is nothing here for them to seek solitude (seek Nirvana), and if there is nothing else here, the Bhikshus may take it.' The Bhikshus were doubtful and dared not eat it, because they had touched it with their own hands. They reported this to the Buddha, who said, 'You should eat it without offense.' The Sangha's cauldrons and pots had many fires burning, and the ghee and curds inside were boiling over. If the attendants (lay devotees responsible for Sangha affairs) were not present, there was concern that it would be wasted. The Buddha said, 'At this time, the attendants should not be allowed to leave. If there is an important reason why they must go out, the Bhikshus should immediately remove the firewood. If the boiling still does not stop, they should stir it with a ladle. If medicine boils over when being cooked, it should be handled in the same way. You Bhikshus! What I have permitted for difficult circumstances should be prohibited when there are no difficulties. If anyone violates this, they should receive a Dukkrata (a type of confession).' Mūlasarvāstivāda-vinaya-mātṛkā, Volume 9 Taisho Tripitaka Volume 24, No. 1452, Mūlasarvāstivāda-nidāna-mātṛkā
Mūlasarvāstivāda-vinaya-mātṛkā, Volume 10
Translated under Imperial Decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty, Continuation of the First Chapter's Summary
At that time, the Buddha was in Śrāvastī (室羅伐城). Many merchants invited the Buddha and the Sangha to a large almsgiving in a garden. The merchants held the food and lined up before the assembly. Suddenly, a fire broke out in the merchants' line, and upon seeing it, they abandoned the food and fled. It was noon, and no one was distributing food. The Bhikshus thought, 'What should we do?' The Bhikshus reported this to the Buddha, who said, 'Those donors have already completed their intention of giving. Consider it as food from Uttarakuru (北俱盧洲), take it and eat it yourselves, and do not have doubts.' At that time, a crow came to the kitchen and pecked at the food. The Bhikshus were doubtful and dared not eat it, so they reported this to the Buddha, who said, 'Remove the four sides that the crow's beak touched, and there is no fault in eating it.' Before the Bhikshus had eaten, the crow came again to peck at the food. They became doubtful again and dared not eat it, so they reported this to the Buddha, who said, 'Discard the four sides that the crow's beak touched, and there is no offense in eating it.' At that time, the Venerable Kṣullikā-bhadrika (頡離跋底) entered the toilet and saw flies feeding on impure things, and then flying into the kitchen and contaminating the food. He reported to the Bhikshus, saying, 'I just saw these flies in the toilet, and now they have flown back to contaminate
其飯食。」苾芻聞已咸皆不食，佛告苾芻：「凡是飛蠅，行處非處亦不成穢，宜應食之。」苾芻染衣見有眾家酥油瓶器，謂是染瓨以手舉觸，觀察知已遂便棄擲，佛言：「若擎上閣猶未半道，應須倒下置於地上。若過半者，宜應擎上平處安之。」由不詳審瓨轉傾油，佛言：「應以物支，莫令傾側。」時彼苾芻以先觸故生疑不食，佛言：「是凈應食。凡諸苾芻有其二種無曾觸過：一者無慚愧人所觸，二者有慚之人非故心觸。此慚愧人由忘念故，俱凈無犯。」有眾多苾芻遊歷四方巡禮制底，時婆羅門及居士等，以諸涂香、燒香、末香、花鬘、㲲布，寄彼苾芻將奉制底。苾芻遇緣不遂所望，便生疑念：「此物如何？」時諸苾芻以緣白佛，佛言：「四大制底是其定處：一者初生處，二者成正覺處，三者轉法輪處，四者入涅槃處。若施主元心奉余制底，與此四處亦不相違。若與此四有礙緣者，此四自得相通，不應余處。」
具壽鄔波離請世尊曰：「有二苾芻共生瑕隙，種種異言互相謗讟，於此二人，誰是可信？誰不應信？」佛言：「信持戒者，二俱持戒應信多聞，二並多聞信少欲者，二俱少欲信極少欲者。」「二皆極少欲，此當信誰？」佛言：「若有二俱極少欲而生瑕隙，種種異言互相謗讟者，無有是處。」
第二
【現代漢語翻譯】 現代漢語譯本：'他們的食物。' 眾苾芻聽后都不敢食用。佛陀告訴眾苾芻：'凡是飛蠅，即使落在不潔凈的地方，也不會使食物變得不凈，應該食用。' 眾苾芻在染衣時，看到一些人家有酥油瓶罐，以為是染衣用的缸，便用手去觸控，觀察后才知道不是，就丟棄了。佛陀說：'如果舉到一半，就應該倒下來放在地上。如果超過一半，就應該舉到平穩的地方安放。' 因為沒有仔細檢視，導致缸傾斜漏油。佛陀說：'應該用東西支撐，不要讓它傾斜。' 當時那些苾芻因為先前觸控過酥油，心生疑慮不敢食用。佛陀說：'那是乾淨的，應該食用。凡是眾苾芻，有兩種情況是沒有被觸碰過的：一是無慚愧心的人所觸碰，二是有慚愧心的人非故意觸碰。這些有慚愧心的人因為忘記的緣故而觸碰，都是清凈的，沒有犯戒。' 有很多苾芻遊歷四方，巡禮佛塔（制底，梵文Caitya的音譯，指佛塔或聖地）。當時婆羅門（Brahmin，印度教祭司）和居士等，用各種涂香、燒香、末香、花鬘、㲲布，委託那些苾芻帶去供奉佛塔。苾芻遇到一些情況，未能如願，便心生疑念：'這些東西該怎麼辦？' 當時眾苾芻將情況稟告佛陀，佛陀說：'四大佛塔是固定的地方：一是初生處（藍毗尼），二是成正覺處（菩提伽耶），三是轉法輪處（鹿野苑），四是入涅槃處（拘尸那迦）。如果施主原本的心意是供奉其他的佛塔，與這四個地方也不相違背。如果與這四個地方有妨礙的因緣，這四個地方自然會相互溝通，不應該供奉其他地方。' 具壽（Ayushman，對年長有德者的尊稱）鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：'有兩個苾芻產生矛盾，用各種不同的言語互相誹謗，對於這兩個人，誰是可信的？誰是不應該相信的？' 佛陀說：'相信持戒的人，如果兩個人都持戒，應該相信多聞的人，如果兩個人都多聞，相信少欲的人，如果兩個人都少欲，相信極少欲的人。' '如果兩個人都極少欲，應該相信誰呢？' 佛陀說：'如果兩個人都是極少欲，卻產生矛盾，用各種不同的言語互相誹謗，這是不可能的。' 第二
【English Translation】 English version: 'Their food.' The Bhikshus (Buddhist monks) all refrained from eating upon hearing this. The Buddha told the Bhikshus: 'Any fly, even if it lands on an unclean place, does not make the food impure; it should be eaten.' When the Bhikshus were dyeing their robes, they saw some households with ghee (clarified butter) jars, and thinking they were dyeing vats, they touched them with their hands. Upon realizing they were not, they discarded them. The Buddha said: 'If you have lifted it halfway, you should pour it out and place it on the ground. If it is more than halfway, you should lift it up and place it in a stable place.' Because they did not examine carefully, the jar tilted and the ghee leaked out. The Buddha said: 'It should be supported with something to prevent it from tilting.' At that time, those Bhikshus, because they had touched the ghee earlier, were doubtful and did not dare to eat it. The Buddha said: 'It is pure and should be eaten. Among all Bhikshus, there are two situations where something has not been touched: one is when it is touched by a shameless person, and the other is when it is touched by a shameful person unintentionally. These shameful people, because of forgetfulness, are pure and have not violated any precepts.' Many Bhikshus traveled around, visiting Stupas (Caitya, a Sanskrit word referring to a Buddhist shrine or sacred place). At that time, Brahmins (Brahmin, Hindu priests) and laypeople entrusted those Bhikshus with various scented pastes, incense, powdered incense, flower garlands, and woolen cloth to offer to the Stupas. The Bhikshus encountered some circumstances and could not fulfill their wishes, so they became doubtful: 'What should be done with these things?' At that time, the Bhikshus reported the situation to the Buddha, who said: 'The four great Stupas are fixed places: one is the place of birth (Lumbini), the second is the place of enlightenment (Bodh Gaya), the third is the place of the turning of the Dharma wheel (Sarnath), and the fourth is the place of entering Nirvana (Kushinagar). If the donor's original intention was to offer to other Stupas, it is not contrary to these four places. If there are hindering circumstances with these four places, these four places will naturally communicate with each other, and it should not be offered to other places.' The Venerable (Ayushman, an honorific for elders) Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the World Honored One: 'If two Bhikshus have a conflict, slandering each other with various different words, which of these two should be trusted? Who should not be trusted?' The Buddha said: 'Trust the one who upholds the precepts. If both uphold the precepts, trust the one who is more learned. If both are learned, trust the one who is less desirous. If both are less desirous, trust the one who is extremely less desirous.' 'If both are extremely less desirous, who should be trusted?' The Buddha said: 'If two people are both extremely less desirous, yet have a conflict, slandering each other with various different words, that is impossible.' Second
子攝頌曰：
不應令賊住， 及以黃門等， 乃至授學人， 行籌破僧眾。
時具壽鄔波離請世尊曰：「若以賊住人作行籌者，成破僧不？」佛言：「不成。」「若以五種黃門乃至別住人作行籌者，成破僧不？」佛言：「不成。」「若以犯四重人作行籌者，成破僧不？」佛言：「不成。」「若以授學人作行籌者，成破僧不？」佛言：「不成。」
第三子攝頌曰：
不赤體披衣， 冒雨向廚內， 便利宜縫補， 和泥福久增。
時六眾苾芻，于僧祇臥帔赤體而眠，舒張手足蹴蹋令碎。時諸苾芻以緣白佛，佛言：「僧祇臥具不應赤體而眠，赤體眠者得惡作罪。凡是僧祇所有臥帔，應以物儭，或將五條用意觀察徐徐受用。」時六眾苾芻，披僧臥帔露處經行，被雨沾漬遂便損壞。以緣白佛，佛言：「不應披僧衣帔于空露處冒雨經行，若有用者得惡作罪。」又六眾苾芻，披僧臥具來至廚中煙燻損壞。時諸苾芻以緣白佛，佛言：「不應披僧臥具來向廚中，若有用者得惡作罪。」時有苾芻，著向大小便處，苾芻以緣白佛，佛言：「不應披僧臥具入大小便室，披去者得惡作罪。」時諸苾芻見有破壞僧祇臥具被帔，遂共除棄，以緣白佛，佛言：「不應除棄，若衣欲破應以長線而縫絡之。若見有孔
【現代漢語翻譯】 現代漢語譯本： 子攝頌說： 不應該讓賊人居住在僧團中，以及黃門（指生理上有缺陷的人）等，乃至授學人（指正在學習戒律的人），如果讓他們參與行籌（表決），不會導致僧團分裂。 當時，具壽鄔波離（Upali，佛陀的十大弟子之一，持戒第一）請問世尊說：『如果讓以賊人身份居住在僧團中的人蔘與行籌，會造成僧團分裂嗎？』佛說：『不會。』『如果讓五種黃門（指五種不同型別的性功能障礙者），乃至別住人（指正在接受懲罰的僧人）參與行籌，會造成僧團分裂嗎？』佛說：『不會。』『如果讓犯了四重罪（指殺、盜、淫、妄四種根本罪）的人蔘與行籌，會造成僧團分裂嗎？』佛說：『不會。』『如果讓授學人蔘與行籌，會造成僧團分裂嗎？』佛說：『不會。』 第三子攝頌說： 不應該赤裸身體披著僧衣，不應該冒雨前往廚房，大小便時應該脫去僧衣，應該縫補破損的僧衣，和泥修繕僧舍能增長福報。 當時，六眾苾芻（指六個行為不端的比丘）赤裸身體蓋著僧團的臥帔睡覺，伸張手腳踢踩，導致臥帔破損。其他比丘將此事稟告佛陀，佛說：『不應該赤裸身體蓋著僧團的臥具睡覺，赤裸身體睡覺的人會犯惡作罪（Dukkata，一種輕微的罪過）。凡是僧團所有的臥帔，應該用襯裡保護，或者用五條（指五蘊）用心觀察，慢慢地使用。』當時，六眾苾芻披著僧團的臥帔在露天的地方行走，被雨淋濕導致損壞。他們將此事稟告佛陀，佛說：『不應該披著僧團的衣帔在空曠露天的地方冒雨行走，如果有人這樣做，會犯惡作罪。』又有六眾苾芻，披著僧團的臥具來到廚房，被煙燻壞。其他比丘將此事稟告佛陀，佛說：『不應該披著僧團的臥具來到廚房，如果有人這樣做，會犯惡作罪。』當時有比丘，穿著僧團的臥具去大小便的地方，比丘們將此事稟告佛陀，佛說：『不應該披著僧團的臥具進入大小便室，披著進去的人會犯惡作罪。』當時，比丘們看到有破損的僧團臥具被帔，就一起丟棄了，他們將此事稟告佛陀，佛說：『不應該丟棄，如果衣服要破了，應該用長線縫補。如果看到有孔洞
【English Translation】 English version: The subsidiary collection verse says: One should not allow thieves to reside, as well as eunuchs, etc., even those under instruction, to use voting tokens, as it does not cause the Sangha to split. Then, the Venerable Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'If someone residing as a thief uses a voting token, does it cause the Sangha to split?' The Buddha said, 'It does not.' 'If the five types of eunuchs (referring to different types of sexual dysfunction), or those undergoing penance, use voting tokens, does it cause the Sangha to split?' The Buddha said, 'It does not.' 'If someone who has committed the four major offenses (killing, stealing, sexual misconduct, and lying) uses a voting token, does it cause the Sangha to split?' The Buddha said, 'It does not.' 'If someone under instruction uses a voting token, does it cause the Sangha to split?' The Buddha said, 'It does not.' The third subsidiary collection verse says: One should not be naked while wearing the Sangha robe, nor go to the kitchen in the rain, one should remove the robe when relieving oneself, one should mend the robe, and repairing the monastery with mud increases merit. At that time, the group of six Bhikshus (referring to six unruly monks) slept naked covered with the Sangha's bedspread, stretching their limbs and kicking, causing the bedspread to be damaged. The Bhikshus reported this matter to the Buddha, who said: 'One should not sleep naked covered with the Sangha's bedding; those who sleep naked commit a Dukkata (a minor offense). All Sangha bedding should be protected with a lining, or used mindfully, observing the five aggregates, and using it slowly.' At that time, the group of six Bhikshus wore the Sangha's bedspread and walked in the open, getting wet in the rain and causing damage. They reported this matter to the Buddha, who said: 'One should not wear the Sangha's robe and walk in the open in the rain; those who do so commit a Dukkata.' Also, the group of six Bhikshus wore the Sangha's bedding to the kitchen, where it was damaged by smoke. The Bhikshus reported this matter to the Buddha, who said: 'One should not wear the Sangha's bedding to the kitchen; those who do so commit a Dukkata.' At that time, there was a Bhikshu who wore the Sangha's bedding to the toilet, and the Bhikshus reported this matter to the Buddha, who said: 'One should not wear the Sangha's bedding into the toilet; those who wear it in commit a Dukkata.' At that time, the Bhikshus saw damaged Sangha bedding and discarded it together. They reported this matter to the Buddha, who said: 'One should not discard it; if the clothing is about to be torn, it should be mended with long threads. If you see holes
應可補帖，若在內爛兩重幅疊，如總爛壞不堪料理者，應作燈炷，或可斬碎和牛糞作泥，用塞柱孔，或泥墻壁。如是用時，能令施主所舍福田任運增長。若三衣破爛，事亦同此。」
第四子攝頌曰：
定物施此中， 不應余處食； 若有將去者， 並須依價還。
佛在室羅伐城。時有長者造一住處，所施資緣悉皆充足。時彼長者請余苾芻，於此寺中為撿挍者，然此苾芻多有弟子在余寺住，彼為禮覲來至寺中。於時師主告弟子曰：「造寺長者請我於此寺中為撿挍者，汝等且待食竟方去。」弟子白師：「鄔波馱耶！必有食者與我持去，至彼共食。」報言：「隨意。」彼即持飯、或將燈油、或持皮屩、或有擎衣持蓋、或有持樵、有持根莖葉花果藥並皆將去，未久之間所有資具摙運欲盡。時此寺中諸餘苾芻，咸詣造寺施主家，作如是語：「長者知不？仁之寺內所有資生現今闕乏。」是時長者報曰：「無多苾芻住于寺內，僧祇資具未久之間遂言都盡？」時諸苾芻即以上緣具告施主，長者曰：「我豈與彼外寺苾芻耶？」長者嫌恨。以緣白佛，佛言：「苾芻不應于別處住，將此寺食而向余處，亦復不應將此寺物以供余處。飯及燈油乃至花果，若施主本意，唯供此處住寺之人不通餘人者，若有來食，並須計物酬
【現代漢語翻譯】 現代漢語譯本： 應（用破爛的袈裟等物）修補其他衣物，如果在裡面爛了兩層，重疊在一起，如果完全爛壞，不能再修補利用，應該做成燈芯，或者可以斬碎了和牛糞混合做成泥，用來堵塞柱子的孔洞，或者塗抹墻壁。像這樣使用（破爛之物），能夠讓施主所佈施的福田，隨著因緣自然增長。如果三衣破爛了，處理方法也與此相同。
第四子攝頌說：
『指定之物施於此，不應在其他地方食用；如果有人拿走，必須按照價值償還。』
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『聞者雲集之處』）。當時有一位長者建造了一處住所，所佈施的資財器具都非常充足。當時這位長者邀請其他比丘（bhiksu，佛教出家男眾），在這座寺廟中擔任管理人員，然而這位比丘有很多弟子住在其他寺廟裡，他們前來拜見師父。當時師父告訴弟子們：『建造寺廟的長者邀請我在這座寺廟中擔任管理人員，你們先等吃了飯再走。』弟子對師父說：『鄔波馱耶（upādhyāya，親教師）！如果有多餘的食物，請您給我帶走，到那邊一起吃。』師父回答說：『隨你的便。』他們就拿走飯食，或者拿走燈油，或者拿走皮鞋，或者有人拿著衣服和傘蓋，或者有人拿著柴火，有人拿著根莖葉花果藥物，全都拿走了，沒過多久，所有的資財器具都被搬運得快要用完了。當時這座寺廟中的其他比丘，都去拜訪建造寺廟的施主家，這樣說道：『長者知道嗎？您這座寺廟裡所有的生活物資現在都缺乏了。』當時長者回答說：『沒有多少比丘住在這座寺廟裡，僧眾的資財器具怎麼會這麼快就說用完了呢？』當時眾比丘就把以上的情況都告訴了施主，長者說：『我難道是佈施給那些外寺的比丘嗎？』長者感到嫌棄和惱恨。於是將此事稟告佛陀，佛陀說：『比丘不應該住在別的地方，卻把這座寺廟的食物拿到其他地方去，也不應該把這座寺廟的物品用來供養其他地方。飯食和燈油乃至花果，如果施主本來的意思，只是供養住在這座寺廟裡的人，不包括其他人，如果有人來吃，必須按照物品的價值償還。
【English Translation】 English version: It should be used to patch other garments. If it is rotten inside with two layers folded, and if it is completely rotten and cannot be mended, it should be made into lamp wicks, or it can be chopped up and mixed with cow dung to make mud, used to fill holes in pillars, or to plaster walls. When used in this way, it can cause the field of merit donated by the donor to increase naturally according to conditions. If the three robes are torn, the procedure is the same.
The fourth saṃgraha-gāthā (compendium verse) says:
『Things designated for offering here should not be eaten elsewhere; if anyone takes them away, they must be repaid according to their value.』
The Buddha was in Śrāvastī (a city in ancient India, meaning 'the place where hearers gather'). At that time, a wealthy man built a dwelling, and the resources he donated were all sufficient. At that time, the wealthy man invited other bhikṣus (Buddhist monks) to be managers in this monastery. However, this bhikṣu had many disciples living in other monasteries, and they came to visit their teacher. At that time, the teacher told his disciples: 『The wealthy man who built the monastery has invited me to be the manager in this monastery. You should wait and eat before leaving.』 The disciples said to their teacher: 『Upādhyāya (preceptor)! If there is extra food, please give it to me to take away and eat together there.』 The teacher replied: 『As you wish.』 They took away rice, or lamp oil, or leather shoes, or some carried clothes and umbrellas, or some carried firewood, some carried roots, stems, leaves, flowers, fruits, and medicines, all of which they took away. Before long, all the resources were being carried away and were about to be exhausted. At that time, the other bhikṣus in this monastery all went to visit the wealthy man who built the monastery, saying: 『Does the wealthy man know? All the necessities of life in your monastery are now lacking.』 At that time, the wealthy man replied: 『There are not many bhikṣus living in this monastery, how can the resources of the saṃgha (Buddhist community) be said to be exhausted so quickly?』 At that time, the bhikṣus told the donor about the above situation in detail. The wealthy man said: 『Am I donating to those bhikṣus from other monasteries?』 The wealthy man felt disgusted and resentful. He then reported this matter to the Buddha. The Buddha said: 『Bhikṣus should not live elsewhere and take the food from this monastery to other places, nor should they use the items from this monastery to support other places. Rice and lamp oil, and even flowers and fruits, if the donor's original intention was only to support those living in this monastery and not others, if anyone comes to eat, they must be repaid according to the value of the items.
其價直。」
第五子攝頌曰：
僧衣題施主， 別人施私記， 𣰽毹許別人， 尼夏應修理。
爾時佛在室羅伐城。時有兄弟二俱出家，有撿挍苾芻著僧祇帔，便以眾帔寄兄苾芻遂往余處。其弟苾芻自披己帔來至兄邊，即以己帔與主人衣相近而置，於後去時誤持眾帔，謂是己衣遂著而去。其撿挍人後時來至，見有別衣告言：「具壽！今者僧伽多獲利物。」答言：「不得。」問曰：「此是誰衣？」答：「是汝僧衣。」報言：「我帔寬大此衣陜小，應有餘人來至於此持我衣去，若有人來我今往問。」既到彼已遂見僧衣，問其所以，答曰：「我無故意而將帔來，若是僧衣仁可持去。」苾芻有疑，以緣白佛，佛言：「大眾之衣應為記驗。」苾芻不知云何作記？世尊告曰：「若是眾物宜應書字，此是某甲施主之衣，若別人衣應為私記。」時有織彩𣰽毹及小班褥持施僧伽，佛言：「我聽大眾，亦許別人。」又有多人以旋腳大床持施僧伽，世尊告曰：「僧伽聽畜，別人不應。」如世尊說：「夏坐苾芻尼，有緣聽往人間遊行。」彼于住處不為修理，皆共捨去，遂便毀壞。時諸苾芻以緣白佛，佛言：「諸苾芻尼安居之處應須修理，若不爾者鹹得惡作罪。」
第六子攝頌曰：
若還往衣物， 送來應為
【現代漢語翻譯】 現代漢語譯本： 『它的價值。』
第五子攝頌說：
僧衣題施主， 別人施私記， 𣰽毹（毛織坐墊）許別人， 尼夏（比丘尼的住所）應修理。
當時佛陀在室羅伐城（Śrāvastī）。當時有兄弟二人一同出家，其中一位負責管理僧衣的比丘穿著僧祇帔（saṃghāṭī，一種僧衣），便將眾人的僧衣寄放在他的比丘哥哥那裡，然後前往其他地方。他的比丘弟弟自己披著自己的僧衣來到哥哥這裡，就把自己的僧衣和主人的衣服放在一起。之後離開的時候，錯誤地拿走了眾人的僧衣，以為是自己的衣服就穿走了。那位負責管理僧衣的人之後來到這裡，看到有其他的衣服就說：『具壽（āyuṣmant，對年長比丘的尊稱）！現在僧團獲得了許多財物。』回答說：『沒有。』問道：『這是誰的衣服？』回答說：『是你的僧衣。』（管理僧衣的人）說：『我的僧衣寬大，這件衣服狹小，應該是有其他人來到這裡拿走了我的衣服，如果有人來，我現在就去問。』到了那裡之後，就看到了僧衣，問他原因，回答說：『我沒有故意拿走僧衣，如果是僧衣，您可以拿走。』比丘們對此感到疑惑，就把這件事稟告了佛陀，佛陀說：『大眾的衣服應該做上記號。』比丘們不知道應該如何做記號？世尊告訴他們說：『如果是大眾的物品，應該寫上字，說明這是某某施主（dānapati，佈施者）的衣服，如果是別人的衣服，應該做上私人的記號。』當時有人用彩色的毛織坐墊和小班褥（坐具）佈施給僧團，佛陀說：『我允許大眾使用，也允許別人使用。』又有很多人用旋腳大床佈施給僧團，世尊告訴他們說：『僧團可以接受，別人不應該接受。』就像世尊所說：『夏安居（varṣā，雨季的閉關期）的比丘尼，如果有因緣可以前往人間**。』她們在住處不進行修理，都一起捨棄離開，於是就毀壞了。當時各位比丘把這件事稟告了佛陀，佛陀說：『各位比丘尼安居的地方應該進行修理，如果不修理，都會犯下惡作罪（duṣkṛta，一種輕微的罪過）。』
第六子攝頌說：
若還往衣物， 送來應為
【English Translation】 English version: 『Its value.』
The fifth sonnet says:
Monk's robe inscribed with donor's name, private mark for others' donations, Carpets (𣰽毹) allowed for others, nunneries (尼夏) should be repaired.
At that time, the Buddha was in Śrāvastī (室羅伐城). There were two brothers who had both become monks. One of them, who was in charge of managing the monastic robes, was wearing a saṃghāṭī (僧祇帔, a type of monastic robe). He entrusted the robes of the community to his elder brother, the monk, and went elsewhere. His younger brother, the monk, wearing his own robe, came to his brother's place and placed his robe near the owner's robe. Later, when leaving, he mistakenly took the community's robe, thinking it was his own, and wore it away. The monk in charge of managing the robes later came and, seeing another robe, said, 'Āyuṣmant (具壽, venerable one)! Now the Saṃgha (僧伽, monastic community) has gained many possessions.' The brother replied, 'No.' He asked, 'Whose robe is this?' The brother replied, 'It is your monastic robe.' The manager said, 'My robe is large, but this robe is small. Someone else must have come here and taken my robe. If someone comes, I will ask.' Arriving there, he saw the monastic robe and asked for the reason. The monk replied, 'I did not intentionally take the robe. If it is the Saṃgha's robe, you may take it.' The monks were doubtful and reported the matter to the Buddha. The Buddha said, 'The robes of the community should be marked.' The monks did not know how to mark them. The Blessed One (世尊) said, 'If they are the possessions of the community, the words should be written, stating that this is the robe of so-and-so donor (dānapati 施主). If it is someone else's robe, a private mark should be made.' At that time, someone donated colored woven carpets (𣰽毹) and small patterned mats to the Saṃgha. The Buddha said, 'I allow the community to use them, and I also allow others to use them.' Also, many people donated large beds with rotating legs to the Saṃgha. The Blessed One said, 'The Saṃgha may accept them, but others should not.' As the Blessed One said, 'Nuns in retreat during the rainy season (varṣā 夏安居) may, if there is a reason, go among the people **.' They did not repair their dwellings and abandoned them together, so they were destroyed. At that time, the monks reported the matter to the Buddha. The Buddha said, 'The places where the nuns stay during the retreat should be repaired. If they are not, they will all commit a duṣkṛta (惡作罪, a minor offense).'
The sixth sonnet says:
If returning items, sending them should be
受； 為眾取他財， 將眾物還價。
時有俗人親屬亡沒，為送屍骸往尸林處，所有幡㲲還將歸舍，回施僧伽。苾芻不受，以緣白佛，佛言：「是送屍衣應須為受。」時有貧人更復來借，佛言：「若貧人來借應暫與去。」彼有疑心卻持還與，時諸苾芻不肯為受，佛言：「卻送來時應為受取。」時有撿挍苾芻為僧伽事，于俗人邊多貸財物，未久命終。時彼俗人聞苾芻死，急來徴問：「某甲苾芻今何所在？」答言：「已死。」「彼於我處多貸財物。」苾芻報曰：「汝向尸林可從彼索。」俗人報曰：「彼為眾事不為私緣，仁等宜應還我債直。」苾芻白佛，佛言：「若知苾芻為僧伽事者，應將眾物以酬前價。我今為諸營作苾芻制其行法。凡諸營作撿挍苾芻，先報寺中所有耆宿，方可貸人，或為券記保證分明。營作苾芻不依製法，鹹得惡作罪。」
第七子攝頌曰：
甘蔗等平分， 不應分口腹； 四事無分法， 臥具夜不行。
佛在室羅伐城。時諸僧伽多獲甘蔗，如世尊說：「諸求寂等三分應與一者。」時諸苾芻分張甘蔗三分與一，是時長行屈頭而坐，乃至行未到世尊前。時具壽羅怙羅最在行末，而食甘蔗瞻仰尊容。世尊見已告曰：「羅怙羅！汝食甘蔗耶？」答言：「已食。」佛言：「汝今更
【現代漢語翻譯】 現代漢語譯本： 受： 為大眾拿取他人的財物，將大眾的物品折價歸還。 當時有俗人親屬去世，（俗人）爲了送屍體到尸陀林（sītavana，埋葬或焚燒屍體的地方），將所有的幡㲲（fān duò，裝飾用的旗幟和絲織品）帶回家，然後捐獻給僧伽（saṃgha，僧團）。比丘（bhikṣu，出家男眾）不接受，將此事稟告佛陀，佛陀說：『這些是送屍體的衣物，應該接受。』當時有貧窮的人再次來借，佛陀說：『如果有貧窮的人來借，應該暫時借給他們。』他們心有疑慮，又拿回來還給僧伽，當時眾比丘不肯接受，佛陀說：『他們送回來時應該接受。』當時有負責僧伽事務的監察比丘，從俗人那裡借了很多財物，不久就去世了。當時那些俗人聽到比丘去世的訊息，急忙來詢問：『某甲比丘現在在哪裡？』（人們）回答說：『已經死了。』（俗人說：）『他從我這裡借了很多財物。』比丘回答說：『你可以去尸陀林向他索要。』俗人說：『他是爲了大眾的事，不是爲了私人的緣故，你們應該償還我的債務。』比丘稟告佛陀，佛陀說：『如果知道比丘是爲了僧伽的事，應該用大眾的財物來償還之前的債務。我現在為那些負責營建的比丘制定行爲規範。凡是負責營建的監察比丘，必須先稟告寺院中所有的耆宿（qí sù，年長有德的出家人），才可以向人借貸，或者要有憑據和保證人，必須清楚明白。負責營建的比丘如果不按照規定行事，都犯惡作罪（duḥkṛta，一種輕微的罪過）。』 第七子攝頌說： 甘蔗等物應平均分配，不應該只分給口腹之慾；四事供養（sì shì gòng yǎng，指飲食、衣服、臥具、醫藥四種供養）沒有分配的方法，臥具在夜晚不能移動。 佛陀在室羅伐城（Śrāvastī，古印度城市）的時候。當時僧伽獲得了許多甘蔗，正如世尊所說：『對於求寂（śrāmaṇera，沙彌）等，應該分給三分之一。』當時眾比丘將甘蔗分成三份，分給一份，當時長行（cháng xíng，指行走托缽）的比丘屈著頭坐著，甚至行走還沒有到世尊面前。當時具壽（āyuṣmat，對年長有德者的尊稱）羅怙羅（Rāhula，佛陀的兒子）走在最後面，一邊吃甘蔗一邊瞻仰佛陀的容顏。世尊看見后告訴羅怙羅：『羅怙羅！你吃甘蔗了嗎？』回答說：『已經吃了。』佛陀說：『你現在更
【English Translation】 English version: Acceptance: Taking others' property for the Sangha (saṃgha, monastic community), and returning the value of the Sangha's property. At that time, when a layperson's relative died, in order to send the corpse to the charnel ground (sītavana, place for burying or burning corpses), all the banners and canopies (fān duò, decorative flags and silk fabrics) were taken back home and then donated to the Sangha. The Bhikshus (bhikṣu, ordained male monks) did not accept them and reported this matter to the Buddha. The Buddha said, 'These are clothes for sending corpses, they should be accepted.' At that time, a poor person came to borrow them again. The Buddha said, 'If a poor person comes to borrow them, they should be lent temporarily.' They were doubtful and returned them to the Sangha. At that time, the Bhikshus were unwilling to accept them. The Buddha said, 'When they are sent back, they should be accepted.' At that time, there was an inspecting Bhikshu in charge of Sangha affairs who borrowed a lot of property from laypeople and died not long after. At that time, those laypeople heard the news of the Bhikshu's death and hurriedly came to inquire, 'Where is Bhikshu so-and-so now?' (People) replied, 'He is already dead.' (The laypeople said,) 'He borrowed a lot of property from me.' The Bhikshus replied, 'You can go to the charnel ground to ask him for it.' The laypeople said, 'He was doing it for the sake of the Sangha, not for personal reasons. You should repay my debt.' The Bhikshus reported to the Buddha. The Buddha said, 'If it is known that the Bhikshu was doing it for the sake of the Sangha, the Sangha's property should be used to repay the previous debt. I am now establishing rules of conduct for those Bhikshus in charge of construction. All inspecting Bhikshus in charge of construction must first report to all the elders (qí sù, senior and virtuous monks) in the monastery before borrowing from people, or there must be clear evidence and guarantors. Bhikshus in charge of construction who do not act according to the rules will be guilty of a duḥkṛta (duḥkṛta, a minor offense).' The seventh section's summary verse says: Sugarcane and other things should be divided equally, and should not be divided only for the sake of satisfying the appetite; there is no method for distributing the four requisites (sì shì gòng yǎng, the four offerings of food, clothing, bedding, and medicine), and bedding cannot be moved at night. The Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the Sangha obtained a lot of sugarcane, just as the World Honored One said, 'One-third should be given to the Śrāmaṇeras (śrāmaṇera, novice monks) and others.' At that time, the Bhikshus divided the sugarcane into three parts and gave one part. At that time, the Bhikshus who were walking (cháng xíng, referring to walking for alms) were sitting with their heads bowed, and had not even reached the World Honored One. At that time, the Venerable (āyuṣmat, honorific title for elders) Rāhula (Rāhula, the Buddha's son) was at the end of the line, eating sugarcane while looking up at the Buddha's face. The World Honored One saw this and said to Rāhula, 'Rāhula! Have you eaten sugarcane?' He replied, 'I have eaten it.' The Buddha said, 'Do you now'
有希望不？」答言：「有。」佛言：「汝得幾許？」答曰：「得第三分。」世尊告曰：「我據衣利而作斯語，不依飲食，是故我今制諸苾芻。若有食利乃至小葉，咸悉平分。若不平分者得惡作罪。」是故多得甘蔗，如世尊說：「莫分食利。」苾芻生疑，現得根果甘蔗，並不敢分，佛言：「應分。」乃至廣說。
緣處同前。時有俗人造一住處，有諸苾芻住此寺者，咸是施主供其飲食。時諸苾芻共相議曰：「諸具壽！我等不以飲食為難。然支伐羅現今闕乏，此有食直宜共貨之以充衣服，各自乞食以濟饑虛。」作是議已，無一苾芻往施主家而受其食。諸苾芻等因乞食時，施主見問：「聖者！我為仁等每日供食，何意勞苦而行乞耶？」具以上緣而告施主，長者報曰：「仁等豈合口腹之分大眾共分。」遂生嫌恥。時諸苾芻以緣白佛，佛言：「有四種物不應分。云何為四？一者四方僧物，二者窣睹波物，三者眾家供病之藥，四者口腹之物。若有分者鹹得惡作。」是時六眾遊歷人間，日沒星出方入寺中。時諸苾芻隨其親友而為解勞，時彼六眾告諸人曰：「具壽！豈復仁等安然忍可世尊教法而令滅耶？若有慚愧心者，可隨年次應行臥具。」時諸苾芻即依大小次第分給臥具，彼既受已各自眠臥，未至行末遂即天明。六眾報曰：「具
【現代漢語翻譯】 現代漢語譯本 『還有希望得到（食利）嗎？』回答說：『有。』佛說：『你們能得到多少？』回答說：『得到三分之一。』世尊告訴他們說：『我是根據衣利而說這些話，不是根據飲食，因此我現在規定各位苾芻（bhiksu，比丘）：如果有人得到食利，乃至是小葉，都要全部平分。如果不平分，就犯惡作罪。』因此，即使得到很多甘蔗，也如世尊所說：『不要分食利。』苾芻（bhiksu，比丘）們產生疑問，現在得到根、果、甘蔗，都不敢分，佛說：『應該分。』乃至廣泛地說明。
事情的緣起和地點與之前相同。當時有俗人建造了一處住所，有各位苾芻（bhiksu，比丘）住在這座寺廟裡，都是施主供養他們的飲食。當時各位苾芻（bhiksu，比丘）共同商議說：『各位具壽（ayusmant， आयुष्मत्，對年長出家者的尊稱）！我們不為飲食發愁。然而，現在缺少支伐羅（cīvara， चीवर，袈裟），這裡有食物的價值，應該一起換成衣服，各自乞食來解決飢餓。』做出這個決定后，沒有一位苾芻（bhiksu，比丘）去施主家接受供養。各位苾芻（bhiksu，比丘）等在乞食時，施主看見后問道：『聖者！我每天為你們供養食物，為什麼還要辛苦地去乞食呢？』各位苾芻（bhiksu，比丘）具以上述緣由告訴了施主，長者責備說：『你們難道應該把口腹之物分給大眾嗎？』於是產生了嫌隙和羞恥。當時各位苾芻（bhiksu，比丘）將此事稟告佛陀，佛說：『有四種東西不應該分。哪四種呢？一是四方僧物，二是窣睹波（stūpa， स्तूप，佛塔）物，三是眾家供養病人用的藥物，四是口腹之物。如果有人分了這些東西，都犯惡作罪。』當時六眾（指不守戒律的比丘 समूह）遊歷人間，日落星出才進入寺廟。當時各位苾芻（bhiksu，比丘）跟隨自己的親友為他們解除疲勞，當時那些六眾（指不守戒律的比丘 समूह）告訴各位人說：『各位具壽（ayusmant， आयुष्मत्，對年長出家者的尊稱）！難道你們能安然忍受世尊的教法而讓它滅亡嗎？如果有慚愧心的人，應該按照年次安排臥具。』當時各位苾芻（bhiksu，比丘）就按照大小次序分發臥具，他們接受后各自睡覺，還沒輪到最後就天亮了。六眾（指不守戒律的比丘 समूह）責備說：『具壽（ayusmant， आयुष्मत्，對年長出家者的尊稱）！』
【English Translation】 English version 『Is there any hope?』 He replied, 『Yes.』 The Buddha said, 『How much do you get?』 He replied, 『One-third.』 The World Honored One said, 『I speak according to the benefit of clothing, not according to food and drink. Therefore, I now prescribe for all bhiksus (bhiksu, 比丘): If anyone obtains a benefit from food, even a small leaf, it must be divided equally. If it is not divided equally, a dukkrta (惡作罪) offense is committed.』 Therefore, even if much sugarcane is obtained, as the World Honored One said, 『Do not divide the benefit of food.』 The bhiksus (bhiksu, 比丘) were in doubt, and now that they have obtained roots, fruits, and sugarcane, they dare not divide them. The Buddha said, 『It should be divided.』 And so on, explaining extensively.
The circumstances and location are the same as before. At that time, a layman built a dwelling, and the bhiksus (bhiksu, 比丘) who lived in this monastery were all provided with food and drink by the donors. At that time, the bhiksus (bhiksu, 比丘) discussed together, saying, 『Venerable ayusmant (ayusmant, आयुष्मत्, term of respect for senior monks)! We are not troubled by food and drink. However, we are now lacking cīvara (cīvara, चीवर, monastic robe). The value of the food here should be exchanged for clothing, and we should beg for food to alleviate our hunger.』 After making this decision, not a single bhiksu (bhiksu, 比丘) went to the donor's house to receive offerings. When the bhiksus (bhiksu, 比丘) were begging for food, the donor saw them and asked, 『Holy ones! I provide you with food every day, why do you trouble yourselves to beg?』 The bhiksus (bhiksu, 比丘) told the donor the above reasons, and the elder rebuked them, saying, 『Should you divide the food for your mouths among the community?』 Thus, resentment and shame arose. At that time, the bhiksus (bhiksu, 比丘) reported this matter to the Buddha, who said, 『There are four things that should not be divided. What are the four? First, property belonging to the Sangha (僧伽) from all directions; second, property belonging to the stūpa (stūpa, स्तूप, Buddhist pagoda); third, medicine provided by the community for the sick; and fourth, food for the mouth. If anyone divides these things, they all commit a dukkrta (惡作罪) offense.』 At that time, the Six Group (指不守戒律的比丘 समूह) traveled among people and entered the monastery only after sunset and the appearance of stars. At that time, the bhiksus (bhiksu, 比丘) followed their relatives and friends to relieve their fatigue. At that time, those Six Group (指不守戒律的比丘 समूह) told the people, 『Venerable ayusmant (ayusmant, आयुष्मत्, term of respect for senior monks)! Can you calmly tolerate the Buddha's teachings and allow them to perish? If anyone has a sense of shame, they should arrange bedding according to seniority.』 At that time, the bhiksus (bhiksu, 比丘) distributed the bedding according to size and order, and after receiving it, they slept. Before it reached the end, it was already dawn. The Six Group (指不守戒律的比丘 समूह) rebuked, 『Venerable ayusmant (ayusmant, आयुष्मत्, term of respect for senior monks)!』
壽！收取臥具吾欲進途。」諸人告曰：「何意仁等但求一夜而取身安，令我大眾極生勞苦。」以緣白佛，佛言：「凡諸苾芻日暮至寺，不應令他夜分臥具，強令分者得惡作罪。」
第八子攝頌曰：
果由藥叉施， 凈之方受食； 餘者為漿飲， 不燒地燈臺。
爾時世尊在賊軍國人間遊行至赤色村，於此村中，在大力藥叉神廟而住。是時藥叉來至佛所，禮雙足已而白佛言：「唯愿世尊及苾芻僧，受我微請，於此廟中經宿而住。」是時世尊默然而許。藥叉既見世尊許已，遂便化作五百口房，床褥臥枕帔緂方褥悉皆備足，五百火爐炎炭滿中並絕煙焰。時藥叉神先以上房奉世尊已，復以余房別別分與一一苾芻。時藥叉神來至佛所，而作是言：「復愿世尊及苾芻僧，明日於此廟中受我微供。」是時世尊默然而許。此藥叉神于羯濕彌羅國，有大藥叉名達底迦，是舊親友。即令使者報親友曰：「我今請佛及僧，明日家中設其供養。北方果木口味尤多，幸愿隨喜助成功德。」時彼藥叉既承信已，即送葡萄、石榴、甘橘、甘蔗、胡挑、渴樹羅等成滿筐籠，命余藥叉送彼庭中令持供養。諸苾芻見而白佛言：「此北方果，不知如何？」佛言：「以火作凈然後應食。」時諸苾芻一一別凈，佛言：「應為一聚，但三四處
【現代漢語翻譯】 現代漢語譯本： 『壽！請收拾好臥具，我想要繼續趕路。』那些人說：『什麼意思，你們這些人只求住一夜，圖自己安穩，卻讓我們大家非常勞累。』他們將情況稟告了佛陀，佛陀說：『凡是比丘在日落時到達寺廟，不應該讓別人在深夜收拾臥具，強迫別人分擔的，犯惡作罪。』 第八子攝頌說： 果實由藥叉（Yaksha，一種神）施捨， 凈化後方可食用； 剩餘的作為飲料， 不要點燃地上的燈臺。 當時，世尊在賊軍國的人間，到達赤色村，在這個村子裡，住在大力藥叉神廟裡。當時，藥叉來到佛陀處，禮拜雙足后對佛陀說：『希望世尊和比丘僧，接受我的微薄邀請，在這廟裡過一夜。』當時世尊默許了。藥叉見世尊允許后，就變化出五百間房，床鋪、褥子、枕頭、蓋毯、方褥都準備齊全，五百個火爐里都裝滿了燃燒的木炭，卻沒有煙焰。當時藥叉神先將最好的房間獻給世尊，又將剩餘的房間分別分給每一位比丘。當時藥叉神來到佛陀處，這樣說道：『還希望世尊和比丘僧，明天在這廟裡接受我的微薄供養。』當時世尊默許了。這位藥叉神在羯濕彌羅國，有一位名叫達底迦（Datika）的大藥叉，是他的老朋友。他立即派使者告訴朋友說：『我現在邀請佛陀和僧眾，明天在家中設定供養。北方果木口味尤其多，希望你能隨喜，幫助我完成功德。』當時那位藥叉接到訊息后，就送來葡萄、石榴、甘橘、甘蔗、胡桃、渴樹羅等裝滿筐籠，命令其他藥叉送到他的庭院中，用來供養。各位比丘看見后稟告佛陀說：『這些北方的水果，不知道該如何處理？』佛陀說：『用火凈化后才可以食用。』當時各位比丘一一分別凈化，佛陀說：『應該放在一起，只要三四個地方。
【English Translation】 English version: 'Venerable ones! Please collect your bedding, I wish to continue on my journey.' The people said, 'What do you mean, you only seek to stay for one night and ensure your own comfort, while causing us great hardship?' They reported the matter to the Buddha, who said, 'All Bhikshus (monks) who arrive at a temple at dusk should not make others collect bedding late at night; forcing others to share is an offense of wrong-doing.' The eighth sonnet says: The fruit is given by Yaksha (a type of spirit), It should be purified before eating; The rest is for drinks, Do not light earthen lampstands. At that time, the World Honored One was in the human realm of the Bandit Army Country, arriving at Red Village. In this village, he stayed in the Great Power Yaksha Shrine. At that time, the Yaksha came to the Buddha, prostrated at his feet, and said to the Buddha, 'May the World Honored One and the Bhikshu Sangha (monk community) accept my humble invitation and stay overnight in this shrine.' At that time, the World Honored One silently agreed. When the Yaksha saw that the World Honored One had agreed, he transformed five hundred rooms, fully equipped with beds, mattresses, pillows, blankets, and square mats, and five hundred stoves filled with burning charcoal, but without smoke or flames. At that time, the Yaksha first offered the best room to the World Honored One, and then distributed the remaining rooms to each Bhikshu separately. At that time, the Yaksha came to the Buddha and said, 'I also hope that the World Honored One and the Bhikshu Sangha will accept my humble offerings in this shrine tomorrow.' At that time, the World Honored One silently agreed. This Yaksha had a great Yaksha named Datika (Datika) in the country of Kashmir, who was an old friend. He immediately sent a messenger to tell his friend, 'I am now inviting the Buddha and the Sangha to set up offerings at home tomorrow. The fruits and trees of the north are especially delicious, I hope you can rejoice and help me complete the merits.' At that time, that Yaksha received the message and sent grapes, pomegranates, tangerines, sugar cane, walnuts, and thirst-quenching trees, etc., filling baskets and ordering other Yakshas to send them to his courtyard for offerings. When the Bhikshus saw it, they reported to the Buddha, 'We don't know what to do with these northern fruits?' The Buddha said, 'They should be purified with fire before eating.' At that time, the Bhikshus purified them one by one, and the Buddha said, 'They should be put together, in just three or four places.'
以火凈之，食皆無犯。」行與眾已仍有餘長，佛言：「應可挼碎作非時漿隨意而飲。」復更有餘，佛言：「煮已瓨盛，餘日當飲。」苾芻寒月于磚地上隨處然火令磚壞損，佛言：「不應在磚地上輒便然火，應以瓦承。」尚有煙損，佛言：「應作火爐。」于房中作，由被煙壞，佛言：「于門外作。」其煙散入尚熏其目，佛言：「待煙盡已以水微灑方持入房。」是時僧伽得一重燈樹，佛言：「聽畜，別人亦許。」復得二重多重燈樹，佛言：「咸悉聽畜，別人畜亦無犯。」
第九子攝頌曰：
客舊宜詳審， 授受分明付， 五開應總閉， 肘短可隨身。
時有眾多客苾芻來入寺中，舊住苾芻為解勞已，遂便偷竊而去。時諸苾芻以緣白佛，佛言：「舊相識者應為解息，先未曾識勿為除勞。」如世尊說：「未相識者勿為除勞。」時有相識苾芻既令解息，次隨其後有一苾芻先未相識忽然而至，時彼苾芻遇緣暫出，在後來者盜將衣缽。時舊苾芻作如是念：「應是彼伴。」遂不遮止，賊持遠去。苾芻來至見無衣缽，告主人曰：「我之衣缽誰將去耶？」答曰：「汝伴將去。」報曰：「我無同伴。」主人謂曰：「逐汝來者豈非伴耶？」彼便告曰：「汝失我衣急須還我。」彼既失已遂令廢闕。時諸苾芻以緣白佛，佛言
【現代漢語翻譯】 現代漢語譯本：'用火凈化食物，吃的時候就不會有任何過失。' 行乞所得的食物如果還有剩餘，佛陀說：'應該可以將其捻碎做成非時漿，隨意飲用。' 如果還有剩餘，佛陀說：'煮好後用罐子盛起來，留著以後飲用。' 有比丘在寒冷的月份里，在磚地上隨意點火，導致磚地損壞，佛陀說：'不應該在磚地上隨便點火，應該用瓦片墊著。' 還有煙霧熏損的情況，佛陀說：'應該做一個火爐。' 有人在房間里做火爐，因為煙霧導致房間損壞，佛陀說：'應該在門外做。' 煙霧散入房間仍然熏到眼睛，佛陀說：'等煙散盡后，用水稍微灑一下，再拿進房間。' 這時僧團得到了一座多層燈樹，佛陀說：'允許擁有，其他人也可以擁有。' 又得到兩層或多層的燈樹，佛陀說：'全部允許擁有，其他人擁有也沒有過失。'
第九子攝頌說：
'對待新來和舊識的人都應該詳細審察，財物的授予和接受要分明地交付，五個應該打開的地方都要關閉，短小的手杖可以隨身攜帶。'
當時有很多客居的比丘來到寺廟中，舊住的比丘為他們解除疲勞后，他們就偷竊東西離開了。當時眾比丘將此事稟告佛陀，佛陀說：'對於舊相識的人應該為他們解除疲勞，對於先前不認識的人不要為他們解除疲勞。' 就像世尊所說：'對於不相識的人不要為他們解除疲勞。' 當時有相識的比丘已經為來者解除了疲勞，之後跟隨在他後面有一個比丘，先前並不相識，突然來到，當時那位解除疲勞的比丘因為有事暫時外出，後來者就偷走了他的衣缽。當時舊住的比丘心想：'應該是他的同伴。' 於是沒有阻止，賊人拿著衣缽遠走。比丘回來后發現衣缽不見了，告訴主人說：'我的衣缽是誰拿走了？' 主人回答說：'你的同伴拿走了。' 他說：'我沒有同伴。' 主人說：'跟在你後面來的人難道不是你的同伴嗎？' 他便告訴主人說：'你丟失了我的衣服，趕緊還給我。' 他既然丟失了衣缽，就導致了修行上的缺失。當時眾比丘將此事稟告佛陀，佛陀說：
【English Translation】 English version: 'Purify the food with fire, so that there will be no transgression when eating.' If there is still food left over from begging, the Buddha said, 'It should be crushed into non-seasonal juice and drunk at will.' If there is still more left over, the Buddha said, 'Cook it and store it in a jar for later drinking.' A Bhiksu (Buddhist monk) lit a fire on the brick ground in a cold month, causing damage to the bricks. The Buddha said, 'One should not light a fire on the brick ground casually; one should use tiles to support it.' There was also smoke damage, and the Buddha said, 'A stove should be made.' Someone made a stove in the room, which caused damage due to the smoke. The Buddha said, 'Make it outside the door.' The smoke still entered and stung the eyes, and the Buddha said, 'Wait until the smoke has dissipated, sprinkle a little water, and then bring it into the room.' At this time, the Sangha (Buddhist community) obtained a multi-tiered lamp tree. The Buddha said, 'It is permissible to possess it, and others are also allowed to possess it.' They also obtained two-tiered or multi-tiered lamp trees. The Buddha said, 'All are allowed to possess them, and there is no transgression if others possess them as well.'
The ninth sonnet says:
'One should carefully examine newcomers and acquaintances, and the giving and receiving of property should be clearly delivered. The five places that should be opened should all be closed, and a short staff can be carried with you.'
At that time, many guest Bhiksus (Buddhist monks) came to the temple. After the resident Bhiksus relieved their fatigue, they stole things and left. At that time, the Bhiksus reported this matter to the Buddha. The Buddha said, 'One should relieve the fatigue of acquaintances, but do not relieve the fatigue of those who are not previously known.' Just as the World Honored One (Buddha) said, 'Do not relieve the fatigue of those who are not acquainted.' At that time, an acquaintance Bhiksu had already relieved the fatigue of the newcomer, and then a Bhiksu who was not previously acquainted suddenly arrived behind him. At that time, the Bhiksu who had relieved the fatigue temporarily went out because of something, and the later one stole his robe and bowl. At that time, the resident Bhiksu thought, 'It should be his companion.' So he did not stop him, and the thief took the robe and bowl far away. When the Bhiksu returned and found that his robe and bowl were gone, he told the host, 'Who took my robe and bowl?' The host replied, 'Your companion took it.' He said, 'I have no companion.' The host said, 'Isn't the one who came after you your companion?' He then told the host, 'You have lost my robe, please return it to me quickly.' Since he had lost his robe and bowl, it led to a deficiency in his practice. At that time, the Bhiksus reported this matter to the Buddha, and the Buddha said:
：「凡是主人見客來至，先應問彼：『是汝伴不？若索衣缽與不？』若言：『莫與。』而將與者，應酬彼價。若言：『與。』者，失不須酬。」次復更有客苾芻來，時彼主人為解勞已，續次更有相識苾芻亦復來至。時此主人暫出外嚼齒木，彼後來人盜取衣缽，新客苾芻作如是念：「此必應是房內主人。」曾不遮止遂被盜去。時彼舊人須臾來入，見無衣缽而問客曰：「我之衣缽誰將去耶？」答曰：「房內舊人持物將去。」報曰：「何處得有房內舊人？汝失我衣急須還價。」彼既失已遂交廢闕。時諸苾芻以緣白佛，佛言：「凡客苾芻至他房內，應問主人：『若有人來索衣缽者可與不？』若言：『莫與。』而與者計直酬價。若言：『與。』者，失不須酬。」時客苾芻，于舊苾芻處寄衣，遇緣欲去告主人曰：「有小苾芻來者，當與此衣。」於後未久小苾芻來至，與所寄衣因即偷去。以緣白佛，佛言：「若客苾芻囑與者，設令偷去亦不應陪，然須明作記驗方與。」遂作顯露囑授之言，傍人既聞詐來索物，因此失財，佛言：「宜應屏處為說記驗，分明顯示寄物之狀，然後與衣。」時有苾芻隨路而行，既至河津乘船欲去，語其伴曰：「過衣袋來。」彼便授與，授受不牢，衣便墮水。苾芻告曰：「還我衣袋來。」彼便不伏。時諸苾芻以
【現代漢語翻譯】 現代漢語譯本： 『凡是主人見到客人來，首先應該問他：『他是你的同伴嗎？如果他索要衣缽，可以給他嗎？』如果回答說：『不要給。』卻給了他，應該向他索要衣缽的價值。如果回答說：『可以給。』那麼丟失了也不需要賠償。』 接著又有新的比丘（Bhikkhu，佛教出家男眾）來，當時主人已經為他解除了疲勞，隨後又有認識的比丘也來了。這時主人暫時出去嚼齒木，後來的人偷走了衣缽，新來的比丘心想：『這一定是房內的主人。』沒有阻止，就被偷走了。 過了一會兒，原來的比丘進來，看到衣缽不見了，就問客人說：『我的衣缽是誰拿走的？』客人回答說：『是房內的舊人拿走的。』原來的比丘說：『哪裡來的房內舊人？你弄丟了我的衣服，要趕快賠償。』客人因為丟失了衣缽而感到沮喪。 當時，眾比丘將此事稟告佛陀（Buddha，佛教創始人）。佛陀說：『凡是客比丘到別人的房間，應該問主人：『如果有人來索要衣缽，可以給他嗎？』如果回答說：『不要給。』卻給了他，就要計算價值賠償。如果回答說：『可以給。』那麼丟失了也不需要賠償。』 當時，客比丘在舊比丘處寄存衣服，遇到因緣要離開，告訴主人說：『如果有小比丘來，就把這件衣服給他。』之後不久，小比丘來了，給了他寄存的衣服，結果就被偷走了。 眾比丘將此事稟告佛陀，佛陀說：『如果客比丘囑咐給的，即使被偷走了也不應該賠償，但是必須明確地做好記號驗證后再給。』於是公開地囑咐，旁邊的人聽到了，就假裝來索要東西，因此損失了財物。佛陀說：『應該在隱蔽的地方說明記號驗證，清楚地說明寄存物品的情況，然後再給衣服。』 當時，有比丘沿著路走，到了河邊要乘船離開，對他的同伴說：『遞一下衣袋來。』他的同伴就遞給他，因為遞送不牢固，衣服就掉到水裡了。比丘說：『還我的衣袋來。』他的同伴不承認。當時，眾比丘將此事稟告佛陀。
【English Translation】 English version: 『Whenever a host sees a guest arrive, he should first ask him: 『Is he your companion? If he asks for your robe and bowl, should I give it to him?』 If he says: 『Do not give it,』 but you give it anyway, you should demand the value of the robe and bowl from him. If he says: 『Give it,』 then there is no need to compensate for the loss.』 Next, another new Bhikkhu (Buddhist monk) arrives. At that time, the host has already relieved his fatigue. Subsequently, another acquainted Bhikkhu also arrives. At this time, the host temporarily goes out to chew on a toothpick. The later person steals the robe and bowl. The new Bhikkhu thinks: 『This must be the host of the room.』 He did not stop him, and it was stolen. After a while, the original Bhikkhu comes in, sees that the robe and bowl are gone, and asks the guest: 『Who took my robe and bowl?』 The guest replies: 『The old person in the room took it.』 The original Bhikkhu says: 『Where did the old person in the room come from? You lost my robe, you must quickly compensate me.』 The guest is frustrated because he lost the robe and bowl. At that time, the Bhikkhus reported this matter to the Buddha (the founder of Buddhism). The Buddha said: 『Whenever a guest Bhikkhu comes to someone else's room, he should ask the host: 『If someone comes to ask for the robe and bowl, should I give it to him?』 If he says: 『Do not give it,』 but you give it anyway, you must calculate the value and compensate. If he says: 『Give it,』 then there is no need to compensate for the loss.』 At that time, a guest Bhikkhu deposited his robe with an old Bhikkhu. When the opportunity arose to leave, he told the host: 『If a young Bhikkhu comes, give him this robe.』 Not long after, the young Bhikkhu came, and he gave him the deposited robe, which was then stolen. The Bhikkhus reported this matter to the Buddha. The Buddha said: 『If the guest Bhikkhu instructed you to give it, even if it is stolen, you should not compensate, but you must clearly make a mark for verification before giving it.』 So he publicly instructed, and the person next to him heard it and pretended to ask for the item, thus losing his property. The Buddha said: 『You should explain the mark for verification in a hidden place, clearly explain the condition of the deposited item, and then give the robe.』 At that time, a Bhikkhu was walking along the road. When he reached the river crossing and wanted to take a boat, he said to his companion: 『Pass me the robe bag.』 His companion passed it to him, but because the passing was not secure, the robe fell into the water. The Bhikkhu said: 『Return my robe bag.』 His companion did not admit it. At that time, the Bhikkhus reported this matter to the Buddha.
緣白佛，佛言：「乃至未受不應輒放，未受而放即應酬價。」有持缽袋過與餘人，墮彼手中遂便落水，既失缽袋從彼索陪，以緣白佛，佛言：「乃至未受不應輒放，若故放者應須陪直。」守寺之人被賊偷物，大眾共議，令守寺人陪所失物。時諸苾芻以緣白佛，佛言：「汝等應知！凡授事人閉寺門時有其五別：謂上下轉鳴鎖並副鎖門關及扂，不閉賊偷準事酬直，若闕一者應還一分，乃至若總不著應可全償。若掌寺人存心守護，五並不闕者，設令損失並不應陪。」
時鄔波離白佛言：「如世尊說：『凡諸苾芻應取肘量作衣服者，有人肘短身長，亦依肘量而作衣不？』」佛言：「應依身量，不應依肘。」
第十子攝頌曰：
裙及僧腳敧， 香泥污衣洗， 取食除多分， 須知十種塵。
時諸苾芻裙被油污，遂令氣臭。時諸苾芻以緣白佛，佛言：「應畜副裙。」乃至僧腳敧污，污亦流徹濕污大衣，佛言：「應畜副僧腳敧。」時諸苾芻設大供養，被諸香泥末香及油沾壞衣服，以緣白佛，佛言：「若末香損者應須抖擻然後方披，香泥污者洗已應披。若被油污，應以澡豆灰等洗去油膩然後應披。」時諸苾芻正受食時，未及受得遂便墮地，應更受食，授者若無，應自取已除去多分方可食之。于其羹汁別汁
【現代漢語翻譯】 現代漢語譯本：
有人稟告佛陀這件事，佛陀說：『乃至（東西）還沒有被接受，不應該隨便放手。如果還沒被接受就放手，就應該賠償價錢。』有人拿著缽袋交給別人，（缽袋）從那人手中掉落水中，既然丟失了缽袋，就向那人索要賠償，因此稟告佛陀。佛陀說：『乃至（東西）還沒有被接受，不應該隨便放手，如果故意放手，就應該賠償損失。』守護寺廟的人被賊偷了東西，大眾共同商議，讓守護寺廟的人賠償所丟失的物品。當時各位比丘將這件事稟告佛陀，佛陀說：『你們應該知道！凡是負責管理寺廟的人，在關閉寺門時有五種不同的（措施）：即上下轉動門閂、鳴響鎖、並使用副鎖、關好門以及插上門扂。如果不這樣做，被賊偷了東西，就應該按照事情的輕重賠償損失。如果缺少其中一項，就應該償還一部分，乃至如果完全沒有做，就應該全部賠償。如果掌管寺廟的人盡心守護，五種措施都沒有缺失，即使發生損失，也不應該賠償。』 當時鄔波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀說：『如果世尊說：『凡是各位比丘應該用肘的長度來製作衣服』，有人肘短而身材高大，也按照肘的長度來製作衣服嗎？』佛陀說：『應該按照身材的尺寸，不應該按照肘的長度。』 第十子攝頌說： 裙子和僧腳敧（saṃkakṣikā，比丘穿在裡面的內衣）被弄髒，香泥（涂香）弄髒衣服要清洗，取食物時要除去多分（不凈物），須知這十種塵垢。 當時各位比丘的裙子被油污弄髒，於是散發出臭味。當時各位比丘將這件事稟告佛陀，佛陀說：『應該準備備用的裙子。』乃至僧腳敧被弄髒，污垢也流淌滲透，弄濕了大衣，佛陀說：『應該準備備用的僧腳敧。』當時各位比丘舉行大型供養，被各種香泥、末香以及油玷汙了衣服，因此稟告佛陀，佛陀說：『如果被末香弄髒，應該抖掉，然後才穿。如果被香泥弄髒，洗乾淨后才穿。如果被油污弄髒，應該用澡豆（清潔用品）、灰等洗去油膩，然後才穿。』當時各位比丘正在接受食物時，還沒來得及接受，食物就掉到地上，應該重新接受食物，如果授食的人沒有（食物），應該自己取食物，除去多分（不凈物）后才可以食用。至於羹和湯，要另外盛放。
【English Translation】 English version:
Someone reported this matter to the Buddha. The Buddha said, 'Until (something) has been received, it should not be released carelessly. If it is released before being received, the price should be compensated.' Someone holding a begging bowl bag passed it to another person, and (the bag) fell into the water from that person's hand. Since the begging bowl bag was lost, they demanded compensation from that person, and therefore reported it to the Buddha. The Buddha said, 'Until (something) has been received, it should not be released carelessly. If it is intentionally released, the loss should be compensated.' The person guarding the temple had something stolen by a thief. The assembly discussed together and asked the person guarding the temple to compensate for the lost items. At that time, the various Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'You should know! Whenever a person in charge of managing the temple closes the temple gate, there are five different (measures): namely, turning the bolt up and down, ringing the lock, using a secondary lock, closing the gate well, and inserting the door bar. If this is not done, and something is stolen by a thief, the loss should be compensated according to the severity of the matter. If one of these is missing, a portion should be repaid, and if none of them are done, the entire amount should be compensated. If the person in charge of the temple guards diligently and none of the five measures are missing, even if a loss occurs, no compensation should be made.' At that time, Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) reported to the Buddha, 'If the World Honored One says, 'All Bhikshus should use the length of their elbow to make clothes,' if someone has a short elbow but a tall body, should they also make clothes according to the length of their elbow?' The Buddha said, 'It should be according to the size of the body, not according to the length of the elbow.' The tenth section's summary verse says: The skirt and saṃkakṣikā (an undergarment worn by monks) are soiled, fragrant mud (perfumed paste) soils the clothes and they must be washed, when taking food, the 'much portion' (impure part) must be removed, one should know these ten kinds of defilements. At that time, the skirts of the various Bhikshus were soiled by oil stains, and thus emitted a foul odor. At that time, the various Bhikshus reported this matter to the Buddha. The Buddha said, 'Spare skirts should be kept.' Even the saṃkakṣikā was soiled, and the stains flowed and penetrated, wetting the outer robe. The Buddha said, 'Spare saṃkakṣikā should be kept.' At that time, the various Bhikshus held a large offering, and their clothes were stained by various fragrant muds, powdered incense, and oil. Therefore, they reported this matter to the Buddha. The Buddha said, 'If it is soiled by powdered incense, it should be shaken off before wearing. If it is soiled by fragrant mud, it should be washed clean before wearing. If it is soiled by oil stains, the grease should be washed away with soap beans (cleaning products), ash, etc., before wearing.' At that time, when the various Bhikshus were receiving food, before they had time to receive it, the food fell to the ground. They should receive the food again. If the person giving the food does not have (food), they should take the food themselves, remove the 'much portion' (impure part), and then eat it. As for the soup and broth, they should be served separately.
墮中，佛言：「應多瀉卻，餘者應食。」時諸苾芻入行乞食，風雨卒至塵墮缽中，生疑不食。又正食時塵入缽內，佛言：「汝諸苾芻有五種塵。云何為五？一、觸塵，二、非觸塵，三、凈塵，四、不凈塵，五、微塵。此中觸塵若墮衣者，應可洗除。若墮缽中，除已方食。復有五塵：一、食塵，二、飲塵，三、衣塵，四、花塵，五、果塵。此等諸塵眼可見者，受已而食，不可見者隨意應食。」
根本說一切有部目得迦卷第十
【現代漢語翻譯】 現代漢語譯本： 墮落物進入食物中，佛說：『應該儘量倒掉，剩下的可以吃。』當時，一些比丘（bhiksu，佛教出家男眾）出去乞食，突然遇到風雨，塵土掉進缽（patra，僧人使用的食器）中，他們心生疑惑，不敢食用。又有一次，正在吃飯的時候，塵土進入缽內，佛說：『你們這些比丘有五種塵土。哪五種呢？第一種是觸塵，第二種是非觸塵，第三種是凈塵，第四種是不凈塵，第五種是微塵。這其中，觸塵如果落在衣服上，應該可以洗掉。如果掉在缽中，清除之後再吃。』
佛又說：『還有五種塵土：第一種是食塵，第二種是飲塵，第三種是衣塵，第四種是花塵，第五種是果塵。這些塵土，眼睛可以看見的，處理之後可以食用；眼睛看不見的，可以隨意食用。』 出自《根本說一切有部目得迦》卷第十
【English Translation】 English version: When something unclean falls into the food, the Buddha said, 'You should pour away as much as possible; the remainder can be eaten.' At that time, some bhiksus (bhiksu, Buddhist monks) went out to beg for food, and suddenly encountered wind and rain, and dust fell into their patras (patra, a bowl used by monks). They were doubtful and did not dare to eat it. Another time, while they were eating, dust entered their patras. The Buddha said, 'You bhiksus have five kinds of dust. What are the five? The first is touchable dust, the second is untouchable dust, the third is clean dust, the fourth is unclean dust, and the fifth is fine dust. Among these, if touchable dust falls on clothing, it should be washable. If it falls into the patra, remove it before eating.' The Buddha also said, 'There are also five kinds of dust: the first is food dust, the second is drink dust, the third is clothing dust, the fourth is flower dust, and the fifth is fruit dust. These dusts, if visible to the eye, can be processed and eaten; if invisible to the eye, can be eaten at will.' From the Mūlasarvāstivāda Vinaya, Ekottaraka, Volume 10.