T24n1456_根本說一切有部毗奈耶尼陀那目得迦攝頌
大正藏第 24 冊 No. 1456 根本說一切有部毗奈耶尼陀那目得迦攝頌
No. 1456
根本說一切有部毗奈耶．尼陀那目得迦攝頌一卷
三藏法師義凈奉 制譯
尼陀那五十二頌。
目得迦四十八頌。
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(此有十事，盡不截皮)：
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。
第二子攝頌曰：
日數每應知， 告白夜須減； 六日十八日， 說戒不應頻。
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。
第四子攝頌曰：
不入界舍界(出放光說二頌)， 樹界有世尊； 不越及可越， 羯磨者身死。
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。
第六子攝頌曰：
大界兩驛半， 下水上山顛； 異見明相過， 五眾受七日。
第七子攝頌曰：
【現代漢語翻譯】 現代漢語譯本 大正藏第二十四冊，編號1456，《根本說一切有部毗奈耶尼陀那目得迦攝頌》
編號 1456
《根本說一切有部毗奈耶·尼陀那目得迦攝頌》一卷
三藏法師義凈奉 旨譯
尼陀那（Nidana，因緣）五十二頌。
目得迦（Matrika，母）四十八頌。
大門總攝頌說：
最初闡明受近圓（Upasampada，受具足戒），其次區分亡人物， 圓壇（Mandala，壇城）以及戶鉤，菩薩像五門。
別門最初總攝頌說（此處有十件事，全部是不截皮）：
近圓知曉日數，界別不進入地， 界邊五眾居住，不截皮生肉。
第一子攝頌說：
近圓男女的狀況，非近圓者為師； 難等十種無師，不要授予我七歲。
第二子攝頌說：
日數每次都應知曉，告白夜晚必須減少； 六日十八日，說戒不應頻繁。
第三子攝頌說：
界別不告知清凈，也不為此作羯磨（Karma，業）； 乘空不持有欲，解前方而結後方。
第四子攝頌說：
不進入界舍界（出自放光所說二頌），樹界有世尊； 不超越以及可超越，作羯磨者身死。
第五子攝頌說：
地墻等秉持事務，結界沒有與欲； 但於一處坐，得為四羯磨。
第六子攝頌說：
大界兩驛半，下水上山顛； 異見明相過，五眾受七日。
【English Translation】 English version Taisho Tripitaka Volume 24, No. 1456, Mūlasarvāstivāda-vinaya-nidāna-mātṛkā-saṃgraha
No. 1456
Mūlasarvāstivāda-vinaya-nidāna-mātṛkā-saṃgraha, one fascicle
Translated under imperial decree by the Tripiṭaka Master Yijing
Nidana (causes and conditions) has fifty-two verses.
Matrika (matrix) has forty-eight verses.
The general summary verse of the main section says:
First, clarify Upasampada (ordination), then distinguish deceased persons, Mandala (sacred circle) and door hooks, five doors of the Bodhisattva image.
The initial summary verse of the separate section says (here are ten matters, all without cutting the skin):
Know the number of days for Upasampada, the boundary is not entered into the ground, The five assemblies reside at the edge of the boundary, without cutting the skin or raw flesh.
The first subsidiary summary verse says:
The condition of men and women for Upasampada, one who is not Upasampada is the teacher; The ten kinds of difficult ones without a teacher, do not ordain me at seven years old.
The second subsidiary summary verse says:
The number of days should always be known, the announcement at night must be reduced; Six days and eighteen days, the recitation of precepts should not be frequent.
The third subsidiary summary verse says:
The boundary is not announced as pure, nor is Karma (action) done for it; Riding in the air without holding desire, dissolve the front and bind the rear.
The fourth subsidiary summary verse says:
Do not enter the boundary to abandon the boundary (from the two verses spoken in Prabhāsa), the World-Honored One is in the tree boundary; Not transgressing and transgressible, the one who performs Karma dies.
The fifth subsidiary summary verse says:
The ground, walls, etc., uphold affairs, there is no giving of desire in establishing the boundary; But sitting in one place, one can perform four Karmas.
The sixth subsidiary summary verse says:
The great boundary is two and a half驛(yi, post stations), down the water and up the mountain peak; Different views and the passing of the bright sign, the five assemblies receive seven days.
五眾坐安居， 親等請日去； 于經有疑問， 求解者應行。
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。
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。
第十子攝頌曰：
生肉及諸醋， 有五種不同； 痔病爪不傷， 回施知希望。
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。
第二子攝頌曰：
唱導乘與車， 得衣應舉掌； 僧伽獲衣利， 凡聖可同分。
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。
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。
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。
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。
第七子攝頌曰：
破戒應驅逐， 伏處亦皆除；
【現代漢語翻譯】 現代漢語譯本 五眾（Bhiksus, Bhiksunis, Sramaneras, Sramanerikas, and Upasakas）安居時，親屬們可以每天來請安問候； 如果對於佛經有疑問，應該去尋求解答。
第八子攝頌說：
即使不裁剪衣服，有緣分的人都可以穿； 衣服可以根據身材調整尺寸，如果太短可以做成篅衣（一種短小的內衣）。
第九子攝頌說：
不應該畜養五種動物的皮，因為這樣做有過失； 允許使用的情況是，足夠坐臥容身即可。
第十子攝頌說：
生肉和各種醋，有五種不同的處理方式； 患有痔瘡的人，指甲不應該抓撓患處，迴向佈施時要知道對方的希望。
別門第二總攝頌說：
分亡者衣物，以及唱導； 張衣授予學人；重新作法，收攝驅逐，求寂如同墻上（的畫像）。
第一子攝頌說：
分亡者的衣物，彼此之間應該互相取用； 見到爭鬥應該勸諫，根據情況進行處理。
第二子攝頌說：
唱導時乘坐車乘，得到衣服應該舉手示意； 僧伽（Samgha，僧團）獲得衣服的利益，凡夫和聖人可以共同分享。
第三子攝頌說：
有張衣，有不張衣，有拿出，有不拿出； 如果處在結界之外，聽到（僧團）生起（利益）應該隨喜。
第四子攝頌說：
授予學人（戒律）等，如果不秉持正法，作法不成，應該呵責； 十二人（以上的僧團）才能進行呵責，不清凈的行為會觸犯根本戒。
第五子攝頌說：
應該重新作法，不要讓求寂（Sramanera，沙彌）去做； 守護（戒律）要善用其心，（守護的）見處要遠離（不清凈的）聞處。
第六子攝頌說：
在結界內進行收攝，對於大眾要降伏其心； 砍斷柱子和門框，尼（Bhiksunis，比丘尼）等同於被驅逐。
第七子攝頌說：
對於破戒者應該驅逐，隱藏之處也都要清除；
【English Translation】 English version When the five assemblies (Bhiksus, Bhiksunis, Sramaneras, Sramanerikas, and Upasakas) are in retreat, relatives may come to inquire and greet them daily; If there are doubts about the scriptures, one should seek answers.
The eighth subsidiary verse says:
Even if the robe is not cut, those with affinity can wear it; The robe can be adjusted to fit the body; if it is too short, it can be made into a 'chuan yi' (a short undergarment).
The ninth subsidiary verse says:
One should not keep the skins of five kinds of animals, because there is fault in doing so; It is permissible to use them only to the extent that they are sufficient for sitting and lying down.
The tenth subsidiary verse says:
Raw meat and various kinds of vinegar have five different ways of being handled; Those suffering from hemorrhoids should not scratch the affected area with their nails, and when dedicating merit, one should know the recipient's wishes.
The second general subsidiary verse of the separate section says:
Distributing the belongings of the deceased, and guiding the chanting; Spreading the robe to instruct the learners; performing the ritual again, gathering and expelling, the Sramanera (novice monk) is like a painting on the wall.
The first subsidiary verse says:
The belongings of the deceased should be shared and taken by each other; Upon seeing a fight, one should advise and resolve it according to the situation.
The second subsidiary verse says:
When guiding the chanting, riding in a vehicle, one should raise a hand upon receiving a robe; The benefits of the robe obtained by the Samgha (community) can be shared by both ordinary people and sages.
The third subsidiary verse says:
There is spreading and not spreading, there is taking out and not taking out; If one is outside the boundary, one should rejoice upon hearing of the arising (of benefits) in the Samgha.
The fourth subsidiary verse says:
When bestowing (precepts) to learners, etc., if one does not uphold the Dharma, the ritual is not valid, and one should be reprimanded; A Sangha of twelve or more can reprimand, and impure behavior violates the fundamental precepts.
The fifth subsidiary verse says:
One should perform the ritual again, and not allow the Sramanera (novice monk) to do it; One should guard (the precepts) with good intention, and the place of guarding should be far from the place of hearing (of impurity).
The sixth subsidiary verse says:
Gathering within the boundary, one should subdue one's mind towards the assembly; Cutting off pillars and door frames, Bhiksunis (nuns) are treated the same as being expelled.
The seventh subsidiary verse says:
Those who break the precepts should be expelled, and all hiding places should be cleared away;
惱俗應收謝， 餘眾咸同此。
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。
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。
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。
別門第三總攝頌曰：
圓壇求寂墮， 一衣煙藥器； 鐵推發及門， 不應隨鐵作。
第一子攝頌曰：
圓壇及天廟， 兩驛半依止； 無缽不度人， 缽等不書字。
第二子攝頌曰：
求寂墮缽破， 開餘存念者； 作二種薰籠， 並隨所須物。
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。
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。
第五子攝頌曰：
藥器及𣰽毹， 承足枮瀉藥； 苾芻不應作， 當擇死人衣。
第六子攝頌曰：
鐵椎並杵杓， 身自不負擔； 以食供父母， 毛毯不充衣。
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
【現代漢語翻譯】 現代漢語譯本 應謝絕使人惱怒的世俗之事，其餘大眾都應如此。
第八子攝頌說：
對於尋求寂靜的人，要讓他們感到畏懼，爲了讓他們成就而接近圓滿； 當五法成就時，要離開五夏的依止之處。
第九子攝頌說：
同分與非同分，有齊限與無齊限； 有覆與無覆的差別，名稱相同而本質不同。
第十子攝頌說：
不要在墻上行走，不要對一二三人這樣做； 不要對破戒的人，不要接受授予學戒的請求。
別門第三總攝頌說：
圓壇、求寂墮落， 一件衣服、煙筒、藥器；鐵椎、剃髮及門，不應隨鐵匠製作。
第一子攝頌說：
圓壇及天廟，兩驛半的依止處； 沒有缽不得度人，缽等物上不得書寫文字。
第二子攝頌說：
求寂墮落、缽破損，開啟其餘存念者； 製作兩種熏籠，以及隨所須之物。
第三子攝頌說：
一件衣服不得互相製作，洗澡可以遮止他人； 在褥子上不得剃頭，病人可以隨意服食。
第四子攝頌說：
煙筒、壞色的衣服，鼻筒、飲水器； 針筒不是寶物，眼藥合併藥椎。
第五子攝頌說：
藥器及坐墊，承足的木屐、瀉藥的工具； 比丘（Bhiksu，佛教出家男眾）不應制作，應當選擇死人的衣服。
第六子攝頌說：
鐵椎以及杵和勺，自身不應負擔； 用食物供養父母，毛毯不充當衣服。
第七子攝頌說：
頭髮和指甲的窣堵波（Stupa，佛塔），可以製作成鮮白色； 隨意安放燈的地方，一側要高出。
【English Translation】 English version One should decline worldly affairs that cause annoyance, and the rest of the assembly should do the same.
The eighth subsidiary verse states:
To those seeking solitude, cause fear, approach perfection for their accomplishment; When the five qualities are achieved, depart from the place of reliance after five summers.
The ninth subsidiary verse states:
Same category and different category, with and without limits; Difference between covered and uncovered, same name but different essence.
The tenth subsidiary verse states:
Do not walk on walls, do not do this to one, two, or three people; Do not address those who have broken precepts, do not accept requests to grant vows.
The third general subsidiary verse of the separate section states:
Circular altar, fallen seeker of solitude, One robe, smoking pipe, medicine container; iron pestle, shaving and door, should not be made by a blacksmith.
The first subsidiary verse states:
Circular altar and heavenly temple, resting place of two and a half stages; Without a bowl, one should not ordain people, one should not write words on bowls and the like.
The second subsidiary verse states:
Fallen seeker of solitude, broken bowl, open the remaining mindful ones; Make two kinds of fumigation baskets, and things as needed.
The third subsidiary verse states:
One robe should not be made mutually, bathing can prevent others; One should not shave their head on a mattress, the sick can eat and drink as they please.
The fourth subsidiary verse states:
Smoking pipe, discolored clothes, nose tube, drinking water container; Needle tube is not a treasure, eye medicine combined with a pestle.
The fifth subsidiary verse states:
Medicine container and cushion, footrest, stool for dispensing medicine; A Bhiksu (Buddhist monk) should not make these, one should choose the clothes of a dead person.
The sixth subsidiary verse states:
Iron pestle and mortar and spoon, one should not carry the burden oneself; Offer food to parents, blankets should not be used as clothing.
The seventh subsidiary verse states:
Hair and nail Stupa (Buddhist monument), can be made bright white; Place the lamp wherever you like, one side should be higher.
檐。
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。
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。
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。
別門第四總攝頌曰：
戶镮隨處用， 沾衣大小便； 染衣揁認衣， 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。
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。
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。
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。
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。
第六子攝頌曰：
羯恥那衣揁， 絣線正縫時； 染汁雜物等， 用時不應奪。
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。
第八子攝頌曰：
【現代漢語翻譯】 現代漢語譯本 檐。
第八子攝頌曰：
門戶和屋檐，以及佛塔下的地基； 用赤石和紫礦塗飾，這些都可以隨後進行。
第九子攝頌曰：
不應該用木樁釘，也不應該攀登佛塔（Stūpa）； 允許用金銀花裝飾，佛塔上可以用舍蓋覆蓋。
第十子攝頌曰：
用鐵製作佛塔（Stūpa），以及用金銀等材料； 允許用幡旗供養，並且可以使用香油。
別門第四總攝頌曰：
戶镮可以隨處使用， 沾濕的衣服和大小便；染色的衣服、被抵押的衣服，賒欠的衣服，如果實際上不乾淨。
第一子攝頌曰：
戶镮、倚帶網，取米為大眾提供食物； 在寺廟內建造私人房間，居住的人應該可以受用。
第二子攝頌曰：
可以隨處使用物品，營建制作人們所需要的； 器具、食物和燈油，應該隨施主的需求使用。
第三子攝頌曰：
讓雨水淋濕僧人的物品，半夜共同分配床鋪； 小座位按照年齡分配，鋪設蓆子也同樣如此。
第四子攝頌曰：
大小便的地方，行走時不要打擾他人； 洗腳和擦鞋，鍋鏟不要搶奪使用。
第五子攝頌曰：
染色的鍋和水瓶，僧人的缽和飲水器； 刀、石頭、指甲、鼻子的東西，支床不用詢問年齡。
第六子攝頌曰：
羯恥那衣（Kaṭhina-cīvara）被抵押，繃線正在縫製時； 染料、雜物等，使用時不應該搶奪。
第七子攝頌曰：
外道覆蓋抵押的衣服，做記號死時施捨； 有五種親友，得法的人應該獨自修行。
第八子攝頌曰：
【English Translation】 English version Eaves.
The eighth subsidiary summary says:
Doorways and eaves, as well as the base under the stupa (Stūpa); Coating with red stone and purple ore, these can all be done subsequently.
The ninth subsidiary summary says:
One should not nail with pegs, nor climb the stupa (Stūpa); It is permissible to decorate with gold and silver flowers, and the stupa can be covered with a shed.
The tenth subsidiary summary says:
Making the stupa (Stūpa) with iron, as well as with gold, silver, etc.; It is permissible to offer banners and flags, and fragrant oil can be used.
The fourth general summary of the separate section says:
Door rings can be used anywhere, Wet clothes and excretion; dyed clothes, pledged clothes, clothes on credit, if they are actually not clean.
The first subsidiary summary says:
Door rings, leaning straps and nets, taking rice to provide food for the community; Building private rooms within the monastery, the residents should be able to use them.
The second subsidiary summary says:
Items can be used anywhere, constructing and making what people need; Utensils, food, and lamp oil should be used according to the needs of the donors.
The third subsidiary summary says:
Letting rain wet the monks' belongings, sharing beds in the middle of the night; Small seats are allocated according to age, and laying mats is the same.
The fourth subsidiary summary says:
Places for excretion, do not disturb others when walking; Washing feet and wiping shoes, do not snatch the use of pots and spatulas.
The fifth subsidiary summary says:
Dyed pots and water bottles, monks' bowls and drinking vessels; Knives, stones, nails, nose items, bed supports do not need to ask about age.
The sixth subsidiary summary says:
The Kaṭhina-cīvara (Kaṭhina-cīvara) is pledged, when the thread is being sewn; Dyes, miscellaneous items, etc., should not be snatched when in use.
The seventh subsidiary summary says:
Heretics cover pledged clothes, making marks to donate at the time of death; There are five kinds of relatives, those who have attained the Dharma should practice alone.
The eighth subsidiary summary says:
賒取他衣去， 及為他和市； 不高下買衣， 應二三酬價。
第九子攝頌曰：
果園差修理， 四種不應分； 果熟現前分， 觀時莫諠戲。
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。
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， 鐵干隨意作。
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。
第三子攝頌曰：
吉祥並供養， 花鬘及香合； 諸人大集時， 晝開門夜關。
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。
第五子攝頌曰：
大會食草稕， 不應雜亂坐； 應打揵稚鼓， 告時令普知。
第六子攝頌曰：
集僧鳴大鼓， 供了去幢幡； 若多獲珍財， 隨應悉分與。
大門總攝頌曰(目得迦四十八頌)：
最初為懺謝， 第二定屬物， 第三資具衣， 目得迦總頌。
別門第一總攝頌曰：
懺
【現代漢語翻譯】 現代漢語譯本 賒欠別人的衣服，以及替別人買東西；不抬高或壓低價格買衣服，應該按照二三成的比例酬謝。
第九子攝頌說： 果園的差事是修理，有四種情況不應該分（利潤）：果實成熟時應該當場分，觀察時節不要喧譁嬉戲。
第十子攝頌說： 沒有凈人（指負責處理僧團事務的居士）自己動手，自己拿取食物不應該吃；不要挑選（食物）來滿足自己的病，結界（劃分區域）證明耕種的人。
別門第五總攝頌說： 菩薩像的供養，吉祥的大眾食物；大會的草墊住處，聚集僧眾敲響大鼓。
第一子攝頌說： 聽聞爲了菩薩像，又允許五種旗幟；爲了座位設定尊貴的儀式，鐵製的支架可以隨意製作。
第二子攝頌說： 供養菩薩像，並且製作各種瓔珞（裝飾品）；涂香以及車輿，製作傘蓋旗旛。
第三子攝頌說： 吉祥並且供養，花鬘（花環）以及香盒；眾人們大集會時，白天開門夜晚關門。
第四子攝頌說： 大眾的食物，薜舍佉月生（可能是某種食物或儀式的名稱）；香臺五六年，並且應該爲了大會。
第五子攝頌說： 大會的食物是草墊，不應該雜亂地坐；應該敲打揵稚鼓（犍椎，召集僧眾的法器），告知時間讓大家都知道。
第六子攝頌說： 聚集僧眾敲響大鼓，供養完畢後撤去幢幡（裝飾物）；如果獲得很多珍貴的財物，應該按照情況全部都分給（僧眾）。
大門總攝頌說（目得迦（Mudrika）四十八頌）： 最初是爲了懺謝，第二是確定屬於僧團的物品，第三是資具衣服，目得迦（Mudrika）總頌。
別門第一總攝頌說： 懺
【English Translation】 English version Taking clothes on credit from others, and buying things for others; not raising or lowering the price of clothes, one should reward with twenty or thirty percent.
The ninth son's summary verse says: The task of the orchard is to repair it, and there are four situations where one should not divide (the profits): when the fruits are ripe, they should be divided on the spot, and do not make noise and play when observing the seasons.
The tenth son's summary verse says: Without a 'jing ren' (凈人, referring to a layperson responsible for handling Sangha affairs) doing it himself, one should not eat food that one takes oneself; do not pick and choose (food) to satisfy one's illness, demarcate the boundary (divide the area) to prove the person who cultivates.
The fifth summary verse of the separate section says: Offerings to the Bodhisattva image, auspicious food for the masses; the thatched dwelling for the great assembly, gather the Sangha and beat the big drum.
The first son's summary verse says: Listening for the Bodhisattva image, and also allowing five kinds of flags; setting up a noble ceremony for the seat, iron supports can be made at will.
The second son's summary verse says: Offering to the Bodhisattva image, and making various 'yingluo' (瓔珞, ornaments); applying fragrant paste and vehicles, making umbrellas, canopies, flags and banners.
The third son's summary verse says: Auspicious and offering, flower garlands and incense boxes; when the people gather in large numbers, open the door during the day and close the door at night.
The fourth son's summary verse says: Food for the masses, 'bisheqie yuèsheng' (薜舍佉月生, possibly the name of a certain food or ritual); fragrant platform for five or six years, and should be for the great assembly.
The fifth son's summary verse says: The food for the great assembly is thatched mats, one should not sit in a disorderly manner; one should beat the 'qianzhi gu' (揵稚鼓, a musical instrument to summon the Sangha), and inform everyone when the time comes.
The sixth son's summary verse says: Gather the Sangha and beat the big drum, after the offering is completed, remove the banners and streamers; if a lot of precious wealth is obtained, it should all be distributed to (the Sangha) according to the situation.
The general summary verse of the great section says (Mudrika (目得迦) forty-eight verses): The first is for repentance and thanks, the second is to determine the items belonging to the Sangha, the third is equipment and clothing, the Mudrika (目得迦) general summary.
The first general summary verse of the separate section says: Repentance
謝草田中， 合免王影勝； 糖酥根等聽， 狗肉盞甘蔗。
第一子攝頌曰：
懺謝非近圓， 觀求寂相貌； 苾芻與尼法， 若互秉皆成。
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。
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。
第四子攝頌曰：
影勝王床施， 王母物入僧； 烏燕鶴鷲雕， 苾芻不應食。
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。
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。
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。
第八子攝頌曰：
開許沙糖飲， 得為七日藥； 生心為五事， 益彼應共分。
第九子攝頌曰：
醫教應服酥， 油及余殘觸； 並開眼藥合， 除十為凈廚。
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。
別門第二總攝頌曰：
定物有主處， 須問憍薩羅；
【現代漢語翻譯】 現代漢語譯本 謝草田中， 合免王影勝； 糖酥根等聽， 狗肉盞甘蔗。
第一子攝頌曰：
懺謝非近圓， 觀求寂相貌；
苾芻（bhiksu，比丘）與尼法， 若互秉皆成。
第二子攝頌曰：
草田村略說， 生心褒灑陀（posadha，布薩）；
賊縛不同愆， 六開僧教罪。
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。
第四子攝頌曰：
影勝王床施， 王母物入僧；
烏燕鶴鷲雕， 苾芻（bhiksu，比丘）不應食。
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。
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。
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。
第八子攝頌曰：
開許沙糖飲， 得為七日藥；
生心為五事， 益彼應共分。
第九子攝頌曰：
醫教應服酥， 油及余殘觸；
並開眼藥合， 除十為凈廚。
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。
別門第二總攝頌曰：
定物有主處，
須問憍薩羅（Kausala）。
這段經文講述了關於僧侶戒律的一些細節，包括食物、醫藥、以及其他生活方面的規定。具體來說，涉及了以下幾個方面： 1. 食物禁忌： 規定了比丘（bhiksu）不應食用的肉類，如狗肉、食尸鳥獸、同蹄畜以及獼猴。同時，也提到了一些可以食用的食物，如甘蔗、酪、肉、麻等，以及用根莖等熬製的粥。 2. 醫藥規定： 允許僧侶在生病時服用酥油等藥物，以及使用眼藥。同時，也提到了可以用淡酒浸泡根莖葉花果，然後用水攪拌飲用。 3. 物品使用： 規定了小盞、衣角、皮葉等物品的使用規範，除鐵製品外，其他物品可以酌情使用。 4. 僧團事務： 提到了關於僧團財產的處理，例如，王母的物品可以捐贈給僧團。此外，還提到了關於布薩（posadha）等僧團儀式的規定。 5. 其他戒律： 涉及了懺悔、觀想、以及比丘（bhiksu）和比丘尼（bhiksuni）之間的戒律問題。 總的來說，這段經文旨在規範僧侶的日常生活，使其符合佛教的戒律要求。 English version In Xie's grassy fields, Combined exemptions for Wang Yingsheng; sugar crisps, roots, etc. are heard, dog meat, cups, sugarcane.
First subsidiary summary:
Repentance, not near perfection, contemplate seeking tranquility;
Bhiksus (bhiksu, monks) and nuns' rules, if mutually upheld, are complete.
Second subsidiary summary:
Grassy field village briefly explained, generating mind for posadha (posadha, observance day);
Thief's binding, different offenses, six open monastic sins.
Third subsidiary summary:
Those combined and exempted should be released, digging channels to send the masses forth;
One day to forty days, skin and flesh are all impure.
Fourth subsidiary summary:
Yingsheng King's bed donation, Queen Mother's items enter the Sangha;
Crows, swallows, cranes, vultures, eagles, bhiksus (bhiksu, monks) should not eat.
Fifth subsidiary summary:
Dog meat should not be eaten, along with carrion birds and beasts;
And cloven-hoofed animals, also do not eat macaques.
Sixth subsidiary summary:
Small cups and corners of robes, skin, leaves, etc. have faults;
Except for iron, other things can be done as one pleases.
Seventh subsidiary summary:
Sugarcane, yogurt, meat, hemp, medicine has four kinds of distinctions;
Hemp, turnip porridge, roots, etc., porridge should be eaten.
Eighth subsidiary summary:
Permitting sugar drink, obtained as a seven-day medicine;
Generating mind for five matters, benefiting them should be shared.
Ninth subsidiary summary:
Medical teachings should take ghee, oil and other residual touches;
And opening eye medicine compound, removing ten is a pure kitchen.
Tenth subsidiary summary:
Roots, stems, leaves, flowers, fruits, all should be soaked in light wine;
Stirred with water and drunk, and other different foods are permitted.
Separate Section Second General Summary:
Fixed items have owners, must ask Kausala.
This passage details certain aspects of monastic discipline, including rules about food, medicine, and other aspects of daily life. Specifically, it covers the following: 1. Dietary Restrictions: Specifies meats that bhiksus (monks) should not consume, such as dog meat, carrion-eating birds and beasts, cloven-hoofed animals, and macaques. It also mentions permissible foods like sugarcane, yogurt, meat, hemp, and porridge made from roots and stems. 2. Medical Regulations: Allows monks to take ghee and other medicines when ill, as well as use eye medicine. It also mentions soaking roots, stems, leaves, flowers, and fruits in light wine, then stirring with water for drinking. 3. Use of Items: Specifies rules for using small cups, corners of robes, skin, leaves, etc. Except for iron items, other things can be used at discretion. 4. Sangha Affairs: Mentions the handling of Sangha property, such as donating the Queen Mother's items to the Sangha. It also mentions rules about Sangha ceremonies like posadha (observance day). 5. Other Precepts: Covers repentance, contemplation, and precepts concerning bhiksus (monks) and bhiksunis (nuns). Overall, this passage aims to regulate the daily lives of monks to conform to Buddhist precepts.
【English Translation】 English version In Xie's grassy fields, Combined exemptions for Wang Yingsheng; sugar crisps, roots, etc. are heard, dog meat, cups, sugarcane.
First subsidiary summary:
Repentance, not near perfection, contemplate seeking tranquility;
Bhiksus (bhiksu, monks) and nuns' rules, if mutually upheld, are complete.
Second subsidiary summary:
Grassy field village briefly explained, generating mind for posadha (posadha, observance day);
Thief's binding, different offenses, six open monastic sins.
Third subsidiary summary:
Those combined and exempted should be released, digging channels to send the masses forth;
One day to forty days, skin and flesh are all impure.
Fourth subsidiary summary:
Yingsheng King's bed donation, Queen Mother's items enter the Sangha;
Crows, swallows, cranes, vultures, eagles, bhiksus (bhiksu, monks) should not eat.
Fifth subsidiary summary:
Dog meat should not be eaten, along with carrion birds and beasts;
And cloven-hoofed animals, also do not eat macaques.
Sixth subsidiary summary:
Small cups and corners of robes, skin, leaves, etc. have faults;
Except for iron, other things can be done as one pleases.
Seventh subsidiary summary:
Sugarcane, yogurt, meat, hemp, medicine has four kinds of distinctions;
Hemp, turnip porridge, roots, etc., porridge should be eaten.
Eighth subsidiary summary:
Permitting sugar drink, obtained as a seven-day medicine;
Generating mind for five matters, benefiting them should be shared.
Ninth subsidiary summary:
Medical teachings should take ghee, oil and other residual touches;
And opening eye medicine compound, removing ten is a pure kitchen.
Tenth subsidiary summary:
Roots, stems, leaves, flowers, fruits, all should be soaked in light wine;
Stirred with water and drunk, and other different foods are permitted.
Separate Section Second General Summary:
Fixed items have owners, must ask Kausala.
This passage details certain aspects of monastic discipline, including rules about food, medicine, and other aspects of daily life. Specifically, it covers the following: 1. Dietary Restrictions: Specifies meats that bhiksus (monks) should not consume, such as dog meat, carrion-eating birds and beasts, cloven-hoofed animals, and macaques. It also mentions permissible foods like sugarcane, yogurt, meat, hemp, and porridge made from roots and stems. 2. Medical Regulations: Allows monks to take ghee and other medicines when ill, as well as use eye medicine. It also mentions soaking roots, stems, leaves, flowers, and fruits in light wine, then stirring with water for drinking. 3. Use of Items: Specifies rules for using small cups, corners of robes, skin, leaves, etc. Except for iron items, other things can be used at discretion. 4. Sangha Affairs: Mentions the handling of Sangha property, such as donating the Queen Mother's items to the Sangha. It also mentions rules about Sangha ceremonies like posadha (observance day). 5. Other Precepts: Covers repentance, contemplation, and precepts concerning bhiksus (monks) and bhiksunis (nuns). Overall, this passage aims to regulate the daily lives of monks to conform to Buddhist precepts.
從像豫先差， 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。
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。
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。
第四子攝頌曰：
憍薩羅白疊， 佛子因餐麨； 室利笈多緣， 廣論營造事。
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。
第六子攝頌曰：
豫先為唱令， 五眾從行城； 應差掌物人， 尼無別輪法。
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。
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。
第九子攝頌曰：
若有大聚會， 鳴鼓集眾僧； 眾大別為行， 檢校人先食。
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。
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
【現代漢語翻譯】 現代漢語譯本 從像（佛像）豫先差，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。
第二子攝頌曰：
有主天廟物，苾芻（bhiksu，比丘）不應取；看病人不應，勸他舍法服。
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。
第四子攝頌曰：
憍薩羅（Kosala）白疊，佛子因餐麨；室利笈多（Śrī Gupta）緣，廣論營造事。
第五子攝頌曰：
從像（佛像）入城中，受吉祥施物；旗鼓隨情設，苾芻（bhiksu，比丘）皆不應。
第六子攝頌曰：
豫先為唱令，五眾從行城；應差掌物人，尼無別輪法。
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。
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（sangha，僧團）。
第九子攝頌曰：
若有大聚會，鳴鼓集眾僧；眾大別為行，檢校人先食。
第十子攝頌曰：
凡於尼眾首，應安一空座；為待余苾芻（bhiksu，比丘），孤苦勿增價。
第三別門總攝頌曰：
資具衣愚癡，若差不用俗；正作長者施，剃刀窣堵波（stūpa，佛塔）。
【English Translation】 English version From the image (Buddha image) Yuxian (name) was sent, greatly reducing the assembly of nuns.
The first section's summary verse says:
Fixed items should not be moved, do not pick up items left by thieves; the charnel ground is also like this, whatever is permitted should be collected.
The second section's summary verse says:
Items belonging to a temple with an owner, a bhiksu (bhiksu, monk) should not take; one should not attend to the sick and encourage them to give up their monastic robes.
The third section's summary verse says:
Items must be asked of the donor, the benefits of the sangha can be divided equally; the two major groups should divide equally, the remaining groups should increase or decrease.
The fourth section's summary verse says:
Kosala (Kosala) white cloth, the Buddha's disciples eat barley flour because of it; Śrī Gupta (Śrī Gupta) was the cause, for extensive discussions about construction matters.
The fifth section's summary verse says:
Entering the city from the image (Buddha image), receiving auspicious offerings; banners and drums are set up as desired, bhiksus (bhiksu, monks) should not do any of this.
The sixth section's summary verse says:
Yuxian (name) announces the order, the five groups proceed through the city; someone should be appointed to manage the items, there is no separate rotation method for nuns.
The seventh section's summary verse says:
Someone should be appointed to distribute the items, the senior monk should determine the price; one should not arbitrarily pay the price, return the clothes if the price is demanded.
The eighth section's summary verse says:
If the temple is large, reduce its layers, those who bring clothes should use them; if the fear subsides, use the sangha's (sangha, monastic community) property according to the rules.
The ninth section's summary verse says:
If there is a large gathering, beat the drum to gather the monks; the large assembly should be divided into groups, the inspectors eat first.
The tenth section's summary verse says:
For the head of the nuns, an empty seat should be placed; to wait for other bhiksus (bhiksu, monks), do not increase the price for the lonely and suffering.
The third separate section's overall summary verse says:
Material possessions, clothing, ignorance, if someone is appointed, do not use a layman; properly make offerings to the elders, razors, stūpas (stūpa, pagoda).
； 飯酪葉承水， 及洗缽等事； 此之十二頌， 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。
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。
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。
第四子攝頌曰：
不用五種脂， 隨應為說戒； 因億耳開粥， 王田眾應受。
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。
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。
第七子攝頌曰：
長者所施物， 問已應留舉； 隨處莫廢他， 洗身方入寺。
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。
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。
第十子攝頌曰：
餅酪等非污， 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
【現代漢語翻譯】 現代漢語譯本： 飯酪葉承水，以及洗缽等事；這十二頌，總括了要點，應當瞭解。
第一子攝頌說： 十三種資具物品，記錄名稱而妥善保管；其餘的各種長衣，應當分別委託寄放。
第二子攝頌說： 愚癡不瞭解三藏（Tipitaka，佛教經典），像這樣的十二種人；失去本性恢復原來的狀態時，應當訶責並記錄。
第三子攝頌說： 如果差錯十二種人，這種說法就成了訶責之法；受戒時說『我是俗人』，這樣不能成就近圓（upasampadā，比丘的受戒）。
第四子攝頌說： 不要使用五種油脂，應當為他們宣說戒律；因為憶耳（億耳尊者，一位比丘）而開設粥食，王田（國王的田地）大眾應當接受。
第五子攝頌說： 在家俗人尋求寂靜等等，不應該和他們同坐；兩類學習者有困難的因緣，同處一室並非過失。
第六子攝頌說： 正在進行工作時不讓他們起身，按照年齡入座于染盆；應當共同守護僧園（saṃghārāma，僧眾居住的園林），不要焚燒營建用的木材。
第七子攝頌說： 長者所佈施的物品，詢問之後應當留下並舉起；無論在什麼地方都不要妨礙他人，洗凈身體才可進入寺廟。
第八子攝頌說： 剃刀和鑷子，用完后不應該留下；大小便完畢時，不應該住在室內。
第九子攝頌說： 圍繞窣堵波（stūpa，佛塔），廣泛陳列各種聖蹟；渾濁的水應當隨意飲用，如果是鹹水要分別瞭解。
第十子攝頌說： 餅和乳酪等不是污穢之物，也可以放在瓶中；洗腳用的五種瓦罐，到什麼程度才叫做口凈？用樹葉或手承接水來注入口中， 多疑的人讓水流到缽中；舉起糧食拿著渡河，即使...
【English Translation】 English version: Regarding using leaf to receive water with rice and cheese, and matters such as washing the alms bowl; these twelve verses, in summary, are the key points to know.
The first subsidiary verse says: Thirteen kinds of requisites, record their names and keep them properly; the remaining various long robes, should be entrusted and deposited separately.
The second subsidiary verse says: Those who are foolish and do not understand the Tipitaka (the Buddhist scriptures), like these twelve types of people; when they lose their nature and return to their original state, they should be rebuked and recorded.
The third subsidiary verse says: If there is an error regarding twelve types of people, this statement becomes a method of rebuke; if one says 'I am a layman' when receiving precepts, this will not accomplish upasampadā (ordination as a bhikkhu).
The fourth subsidiary verse says: Do not use the five kinds of oils, you should explain the precepts to them; because of Erakapatta (a bhikkhu), the offering of porridge was established, the royal fields should be accepted by the community.
The fifth subsidiary verse says: Laypeople seeking solitude, etc., should not sit together with them; if two types of learners have difficult circumstances, being in the same room is not a fault.
The sixth subsidiary verse says: When work is in progress, do not let them get up, sit according to age in the dyeing basin; you should jointly protect the saṃghārāma (monastery), do not burn wood for construction.
The seventh subsidiary verse says: Items donated by elders, after inquiring, should be kept and raised; do not obstruct others in any place, only enter the temple after washing the body.
The eighth subsidiary verse says: Razors and tweezers should not be left after use; when urination and defecation are finished, one should not stay indoors.
The ninth subsidiary verse says: Surround the stūpa (Buddhist monument), widely display various sacred sites; turbid water should be drunk as needed, if it is salty, understand the difference.
The tenth subsidiary verse says: Cakes and cheese are not unclean, they can also be placed in bottles; to what extent are the five kinds of water pots for washing feet considered to have a clean mouth? Using leaves or hands to receive water to pour into the mouth, Those who are suspicious let the water flow into the alms bowl; lifting grain and carrying it across the river, even if...
觸非成過。 洗缽應用心， 他觸問方受； 換食持糧等， 無難並還遮。
別門第四總攝頌曰：
與田分不應， 赤體定物施； 僧衣字還往， 甘蔗果客裙。
第一子攝頌曰：
與田分相助， 車船沸自取； 鳥𡃸蠅無慚， 制底信少欲。
第二子攝頌曰：
不應令賊住， 及以黃門等； 乃至授學人， 行籌破僧眾。
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。
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。
第五子攝頌曰：
僧衣題施主， 別人施私記； 㲲𣯫許別人， 尼夏應修理。
第六子攝頌曰：
若還往衣物， 送來應為受； 為眾取他財， 將眾物還價。
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。
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。
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。
第十子攝頌曰：
裙及僧腳欹，
【現代漢語翻譯】 現代漢語譯本 觸犯了就構成過失。 洗缽時應當用心，有其他人觸碰時，詢問清楚才能接受；換食物、拿取糧食等，沒有困難時，都應該遮止（不去做）。 別門第四總攝頌說： 不應該分田地，赤身裸體，指定物品的施捨；僧衣題寫名字后歸還，甘蔗、水果、旅客的裙子。 第一子攝頌說： 與田地分割互相幫助，車船沸騰時自己取用；鳥糞、蠅蟲無慚愧，佛塔（制底，Caitya）的信仰要少欲知足。 第二子攝頌說： 不應該讓盜賊居住，以及黃門（宦官）等；乃至授予學人，行籌（投票）破壞僧團。 第三子攝頌說： 不要赤身裸體披著衣服，冒雨走向廚房內；大小便后應該縫補衣服，和泥土可以長久增福。 第四子攝頌說： 指定物品的施捨，不應該在其他地方食用；如果有人要拿走，都必須按照價格償還。 第五子攝頌說： 僧衣上題寫施主的名字，別人的施捨要私下記錄；毛織品允許給別人，尼夏（坐具，Nisaya）應該修理。 第六子攝頌說： 如果要歸還衣物，送來時應該接受；爲了大眾取用他人的財物，將大眾的物品折價償還。 第七子攝頌說： 甘蔗等物品要公平分配，不應該只分給口腹；四事（飲食、衣服、臥具、醫藥）沒有分配的方法，臥具晚上不能移動。 第八子攝頌說： 水果由藥叉（夜叉，Yaksa）施捨，凈化后才能接受食用；剩餘的可以作為漿飲，不要燒地、點燈臺。 第九子攝頌說： 旅客和舊人應該詳細審查，授予和接受要分明交付；五個打開的地方應該全部關閉，肘部的短處可以隨身攜帶。 第十子攝頌說： 裙子和僧人的腳傾斜，
【English Translation】 English version Touching it constitutes a fault. When washing the bowl, one should be mindful; if someone else touches it, inquire before accepting it; when exchanging food or taking grain, if there is no difficulty, all should be prevented (not done). The fourth summary verse of the separate section says: One should not divide fields, be naked, or give specified items as offerings; monastic robes should be returned after writing the name on them, sugarcane, fruits, and travelers' skirts. The first subsidiary summary verse says: Dividing fields and helping each other, taking from boiling carts and boats oneself; bird droppings and flies are shameless, the pagoda (Caitya) faith should be content with little. The second subsidiary summary verse says: One should not allow thieves to reside, as well as eunuchs, etc.; even when granting to students, using voting tokens to destroy the Sangha. The third subsidiary summary verse says: Do not wear robes naked, or go into the kitchen in the rain; after urinating and defecating, one should mend clothes, and mixing mud can increase blessings for a long time. The fourth subsidiary summary verse says: Specified items as offerings should not be eaten elsewhere; if someone wants to take them away, they must be returned according to the price. The fifth subsidiary summary verse says: Write the name of the donor on the monastic robe, and privately record others' offerings; woolen fabrics are allowed to be given to others, and the Nisaya (sitting cloth) should be repaired. The sixth subsidiary summary verse says: If returning items, they should be accepted when sent; when taking others' property for the Sangha, the Sangha's items should be returned at their value. The seventh subsidiary summary verse says: Sugarcane and other items should be distributed fairly, and should not only be divided for the mouth and stomach; there is no method for distributing the four requisites (food, clothing, bedding, and medicine), and bedding should not be moved at night. The eighth subsidiary summary verse says: Fruits are given by Yakshas (Yaksa), and can only be accepted and eaten after purification; the remainder can be used as juice, and do not burn the ground or light lamp stands. The ninth subsidiary summary verse says: Travelers and old people should be carefully examined, and granting and receiving should be clearly delivered; the five open places should all be closed, and the shortness of the elbow can be carried with oneself. The tenth subsidiary summary verse says: Skirts and the feet of monks are inclined,
香泥污衣洗； 取食除多分， 須知十種塵。
根本說一切有部毗奈耶尼陀那目得迦攝頌一卷
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摩秫唐證梵義
翻經沙門中天竺國大德校努證梵義
翻經沙門罽賓國大德達摩難陀證梵文
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
翻經沙門福壽寺寺主大德利明證義
翻經沙門洛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律師智積證義正字
翻經沙門德州大云寺寺主慧傘證義
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中郎員外接宿衛臣李釋迦讀梵本
翻經婆羅門東天竺國左屯翊府中郎將員外接同正員臣瞿金剛證譯
翻經婆羅門東天竺國大首領臣伊舍羅證梵本
翻經婆羅門東天竺國左執戟直中書省臣度頗具讀梵本
翻經婆羅門龍播國大達官準三品臣李輸羅證譯
金紫光祿大夫守尚書左僕射同中書門下三品上柱國館國公臣韋洰源等，及
【現代漢語翻譯】 現代漢語譯本： 用香泥洗去被弄髒的衣服； 拿取食物時要去除過多的部分，要知道這十種塵垢。
《根本說一切有部毗奈耶尼陀那目得迦攝頌》一卷
大唐景龍四年，歲次庚戌，四月壬午朔十五日庚申，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（古國名）大德達摩秫唐證梵義
翻經沙門中天竺國（古代印度）大德校努證梵義
翻經沙門罽賓國（古代克什米爾地區）大德達摩難陀證梵文
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
翻經沙門福壽寺寺主大德利明證義
翻經沙門洛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律師智積證義正字
翻經沙門德州大云寺寺主慧傘證義
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中郎員外接宿衛臣李釋迦讀梵本
翻經婆羅門東天竺國左屯翊府中郎將員外接同正員臣瞿金剛證譯
翻經婆羅門東天竺國大首領臣伊舍羅證梵本
翻經婆羅門東天竺國左執戟直中書省臣度頗具讀梵本
翻經婆羅門龍播國大達官準三品臣李輸羅證譯
金紫光祿大夫守尚書左僕射同中書門下三品上柱國館國公臣韋洰源等，及
【English Translation】 English version: Wash the soiled clothes with fragrant mud; When taking food, remove the excessive portion; know these ten kinds of defilements.
《Mūlasarvāstivāda-vinaya-nidāna-mātṛkā-saṃgraha》, one fascicle.
In the fourth year of Jinglong (era of the Tang Dynasty), corresponding to the year Gengxu, on the fifteenth day of the fourth month, Renwu, which was Gengshen, the Tripitaka Master, the virtuous Shramana Yijing, expounded and explained the Sanskrit text, added annotations, and corrected the characters.
The Shramana translator from Tokhara (ancient country), the virtuous Dharmashultang, verified the meaning of the Sanskrit.
The Shramana translator from Central India (ancient India), the virtuous Xiaonu, verified the meaning of the Sanskrit.
The Shramana translator from Kasmira (ancient Kashmir region), the virtuous Dharmananda, verified the Sanskrit text.
The Shramana translator from Dayun Monastery in Zizhou, the virtuous Huizhao, verified the meaning.
The Shramana translator from Chongguang Monastery in Luozhou, the virtuous Vinaya Master Daolin, verified the meaning.
The Shramana translator and abbot of Fushou Monastery, the virtuous Liming, verified the meaning.
The Shramana translator from Taiping Monastery in Luozhou, the virtuous Vinaya Master Daoke, verified the meaning.
The Shramana translator from Dajianfu Monastery, the virtuous Shengzhuang, verified the meaning.
The Shramana translator from Chanhe Monastery in Xiangzhou, the virtuous Xuansan, verified the meaning and took notes.
The Shramana translator from Dajianfu Monastery, the virtuous Vinaya Master Zhiji, verified the meaning and corrected the characters.
The Shramana translator and abbot of Dayun Monastery in Dezhou, Huishan, verified the meaning.
The Shramana translator from Baita Monastery in Xiliangzhou, the virtuous Huiji, read the Sanskrit text.
The Brahmin translator, Li Shijia, a member of the Right Xiaowei Yifu, an extra official in charge of night guard duty, read the Sanskrit text.
The Brahmin translator, Qu Jingang, a member of the Left Tunyi Fu, a military officer from Eastern India (ancient India), an extra official with the same rank, verified the translation.
The Brahmin translator, Yisheluo, a great leader from Eastern India (ancient India), verified the Sanskrit text.
The Brahmin translator, Du Poqu, a member of the Left Zhiji directly under the Secretariat from Eastern India (ancient India), read the Sanskrit text.
The Brahmin translator, Li Shuluo, a high-ranking official from Longbo, with a rank equivalent to the third grade, verified the translation.
Wei Juyuan, the Minister of the Gold and Purple Guanglu, the Left Vice Director of the Department of State Affairs, with the same rank as the heads of the Central Secretariat and Chancellery, the Pillar of the State, and the Duke of the State of Guan, etc., and
修文館學士二十六人同監
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虢王臣邕
【現代漢語翻譯】 現代漢語譯本：修文館的學士二十六人共同監督。 判官、朝散大夫、行著作佐郎臣劉令植，以及使金紫光祿大夫、行秘書監、檢校殿中監兼知內外閑廄隴右三使、上柱國嗣虢王臣邕。
【English Translation】 English version: Twenty-six scholars of the Xiuwen Hall jointly supervised. The judge, Chaosan Daifu (official rank), Xing Zhuzuo Zuo Lang (official title) minister Liu Lingzhi, and the envoy Jinzi Guanglu Daifu (official rank), Xing Mishujian (official title), Jianjiao Dianzhongjian (official title) concurrently in charge of the inner and outer idle stables and the three envoys of Longyou, Shangzhuguo (honorary title) successor Guo Wang (title) minister Yong.