T24n1464_鼻奈耶
大正藏第 24 冊 No. 1464 鼻奈耶
No. 1464
鼻奈耶序
釋道安述
阿難出經，面承聖旨，五百應真更互定察，分為十二部，於四十九年之誨無片言遺矣。又抄十二部為四阿含、阿毗曇、鼻奈耶，則三藏備也。天竺學士罔弗遵焉，諷之詠之未墜于地也。其大高座沙門則兼該三藏，中下高座則通一通二而已耳。經流秦地，有自來矣。隨天竺沙門所持來經，遇而便出，於十二部，毗曰羅部最多。以斯邦人莊老教行，與方等經兼忘相似，故因風易行也。道安常恨三藏不具，以為闕然。歲在壬午，鳩摩羅佛提赍《阿毗曇抄》、《四阿含抄》來至長安。渴仰情久，即于其夏出《阿毗曇抄》四卷，其冬出《四阿含抄》四卷。又其伴罽賓鼻奈，厥名耶舍，諷鼻奈經甚利，即令出之。佛提梵書，佛念為譯，曇景筆受，自正月十二日出，至三月二十五日乃了，凡為四卷。與往年曇摩寺出戒曲相似，如合符焉。於二百六十事疑礙之滯，都謏然焉。上聞異要，煥乎可觀焉。二年之中於此秦邦三藏具焉。然世尊制戒必有所因，六群比丘生於貴族，攀龍附鳳，雖貪出家而豪心不盡，鄙悖之行以成斯戒。二人得道、二人生天、二人墮龍。一入無擇明恃貴不節，自貽伊戚。向使中門家子遇佛出
【現代漢語翻譯】 現代漢語譯本： 《鼻奈耶序》 釋道安 述 阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）結集佛經時，是當面領受佛陀的旨意，五百位阿羅漢（應真，Arhat，佛教修行 достигший высшей цели）相互審定考察，將佛陀四十九年所說的教誨分為十二部，沒有遺漏任何一句話。又將十二部經抄錄為四阿含（Agama，原始佛教經典的總稱）、阿毗曇（Abhidhamma，論藏）和鼻奈耶（Vinaya，律藏），這樣三藏就完備了。印度的學士沒有不遵從這些的，誦讀它們，吟詠它們，這些經典沒有墜落於地而失傳。那些大高座的沙門（Shramana，出家修道者）就兼通三藏，中等和下等高座的沙門則通曉一藏或兩藏而已。佛經流傳到秦地，由來已久。隨著印度沙門所帶來的佛經，遇到合適的就翻譯出來，在十二部經中，毗曰羅部（Vairochana，可能指《廣律》）最多。因為這個地方的人們崇尚莊子和老子的學說，與方等經（Vaipulya Sutra，大乘經典）兼忘的教義相似，所以（大乘經典）藉著這股風氣容易傳播。道安（釋道安，東晉時期著名佛教學者）常常遺憾三藏不完備，認為這是個缺憾。壬午年，鳩摩羅佛提（Kumarabodhi，譯經僧人）帶著《阿毗曇抄》、《四阿含抄》來到長安。渴望已久，就在那年夏天翻譯出了《阿毗曇抄》四卷，冬天翻譯出了《四阿含抄》四卷。又有他的同伴，來自罽賓（Kashmir，古代地名），名叫耶舍（Yasas），誦讀鼻奈耶經非常流利，就讓他翻譯。佛提口述梵文，佛念翻譯成漢語，曇景記錄，從正月十二日開始翻譯，到三月二十五日完成，總共四卷。與往年曇摩寺翻譯的戒律條文相似，如同符契相合。對於二百六十條戒律中疑惑不通的地方，都消除了。上奏朝廷，認為這是重要的異文，非常值得一看。兩年之中，在這個秦地，三藏就完備了。然而世尊制定戒律一定有其原因，六群比丘（Six monks，指佛教僧團中行為不端的六位比丘）出生于貴族，依附權貴，雖然貪圖出家，但豪門子弟的心性沒有完全改變，鄙陋悖逆的行為才導致了這些戒律的產生。其中二人得道，二人昇天，二人墮入龍道。一人進入無擇地獄（Avici，佛教中的八大地獄之一），明明恃仗權貴而不加節制，自找苦吃。如果中等人家出身的子弟遇到佛陀出家，
【English Translation】 English version: Vinaya Preface By Shi Dao'an When Ananda (one of the ten major disciples of the Buddha, known for his exceptional memory) compiled the scriptures, he received the Buddha's instructions directly. Five hundred Arhats (those who have attained the highest goal in Buddhism) mutually examined and verified them, dividing the Buddha's teachings of forty-nine years into twelve parts, without omitting a single word. Furthermore, these twelve parts were abridged into four Agamas (a collection of early Buddhist scriptures), Abhidhamma (the philosophical and psychological analysis of Buddhist teachings), and Vinaya (the code of monastic discipline), thus completing the Tripitaka (the three baskets of Buddhist scriptures). Indian scholars all followed these, reciting and chanting them, and these scriptures were not allowed to fall to the ground and be lost. The great high-seat Shramanas (wandering ascetics) were versed in all three divisions of the Tripitaka, while those of middle and lower rank were proficient in only one or two. The transmission of scriptures to the Qin region has a long history. As Indian Shramanas brought scriptures, they were translated when suitable opportunities arose. Among the twelve divisions, the Vairochana (possibly referring to the Mahāvastu) section was the most numerous. Because the people of this land revered the teachings of Zhuangzi and Laozi, which were similar to the doctrine of Vaipulya Sutras (Mahayana scriptures) that emphasized emptiness, these (Mahayana scriptures) were easily propagated by taking advantage of this trend. Dao'an (a famous Buddhist scholar of the Eastern Jin Dynasty) often regretted that the Tripitaka was incomplete, considering it a deficiency. In the year of Renwu, Kumarabodhi (a translator monk) brought the Abhidhamma Summary and the Four Agama Summaries to Chang'an. Having longed for them for a long time, he translated the Abhidhamma Summary in four volumes that summer, and the Four Agama Summaries in four volumes that winter. Furthermore, his companion, Yasas, from Kashmir (an ancient place name), was very fluent in reciting the Vinaya scriptures, so he was asked to translate them. Bodhi dictated the Sanskrit text, Fonian translated it into Chinese, and Tan Jing recorded it. The translation began on the twelfth day of the first month and was completed on the twenty-fifth day of the third month, totaling four volumes. It was similar to the precepts translated by the Dharma Temple in previous years, as if the tallies matched. Doubts and obscurities in the two hundred and sixty precepts were all clarified. The report was submitted to the court, which considered it an important and extraordinary text, well worth seeing. Within two years, the Tripitaka was completed in this Qin region. However, the World Honored One (Buddha) must have had reasons for establishing the precepts. The Six Monks (a group of monks known for their misconduct) were born into noble families, relying on their powerful connections. Although they desired to renounce the world, their aristocratic habits were not completely changed, and their base and rebellious behavior led to the creation of these precepts. Among them, two attained enlightenment, two ascended to heaven, and two fell into the path of dragons. One entered the Avici hell (one of the eight great hells in Buddhism), clearly relying on his power and position without restraint, bringing suffering upon himself. If a disciple from a middle-class family encountered the Buddha and became a monk,
學，雖不能一坐成道，何由如此之困乎？然此經是佛未制戒時，其人所犯穢陋行多；既制之後，改之可貴。天竺持律不都通視，唯諸十二法人堅明之士，乃開緘縢而共相授。耶舍見囑見誨諄諄，人可使由之不可使知之，其言切至乃自是也。而今而後，秦土有此一部律矣。唯愿同我之人，尤慎所授焉。未滿五歲、非持律人，幸勿與之也。
鼻奈耶卷第一(鼻秦言去，奈耶秦言真也，去若干非而就真，故言真也，降伏此心、息此心、忍不起，故曰真也。降伏戒也，息定也，忍智也)
姚秦涼州沙門竺佛念譯
三戒：無上戒戒、無上意戒、無上智戒。彼云何無上戒戒？於此比丘比丘持戒，以戒解脫自嚴飾，習行成見，纖芥事即恐懼，應戒中戒，此謂無上戒戒。云何無上意戒？於此比丘除淫，乃至四禪思惟正受，此謂無上意戒。云何無上智戒？於此比丘知此苦諦、知此苦習諦、知此苦盡諦、知此苦道諦，此謂無上智戒。以此三戒得立順真，恒沙等過去當來今現在佛，佛藏佛寶佛秘要，以訓三乘聲聞各佛三耶三佛。
佛世尊在鞞貰羅城(秦言廣博)獼猴江邊石臺園觀，去鞞貰羅不遠，名迦蘭陀鈐波。迦蘭陀子名須達多於彼止，富財無際限，田業盈豐舍宅成就，像馬駝牛驢、錢穀珍寶、金銀真珠琉璃貝玉
【現代漢語翻譯】 現代漢語譯本：學習佛法，即使不能立刻頓悟成道，又怎麼會如此困頓呢？然而這部《鼻奈耶》是佛陀還未制定戒律時，人們所犯的污穢行為較多；在制定戒律之後，改正這些行為就顯得尤為可貴。在印度，持戒之人並非全部通曉此律，只有那些精通十二因緣的賢明之士，才會被允許打開封緘的經書，共同傳授。耶舍（Yashe）的囑託和教誨如此懇切，『可以使人遵循，卻不可以使人完全理解』，他的話語非常中肯，確實是這樣。從今以後，秦地也有了這部戒律了。只希望與我志同道合的人，尤其要謹慎選擇傳授的對象。未滿五歲、不是持戒之人，請不要傳授給他們。
《鼻奈耶》卷第一（鼻，在秦語中是『去』的意思，奈耶，在秦語中是『真』的意思，去除若干錯誤，而趨向真理，所以說是『真』。降伏此心、止息此心、忍耐不起妄念，所以說是『真』。降伏是戒律的作用，止息是禪定的作用，忍耐是智慧的作用）
姚秦涼州沙門竺佛念譯
三種戒：無上戒戒、無上意戒、無上智戒。什麼是無上戒戒？就是比丘（bhiksu）或比丘尼（bhiksuni）持守戒律，以戒律來約束和莊嚴自身，學習實踐正見，即使是細微的小事也心懷恐懼，遵守戒律中的戒律，這就是無上戒戒。什麼是無上意戒？就是比丘去除淫慾，乃至修習四禪，思惟正受，這就是無上意戒。什麼是無上智戒？就是比丘了知此苦諦（dukkha satya，關於苦難的真理）、了知此苦習諦（dukkha samudaya satya，關於苦難根源的真理）、了知此苦盡諦（dukkha nirodha satya，關於苦難止息的真理）、了知此苦道諦（dukkha nirodha gamini patipada satya，關於通往苦難止息之道的真理），這就是無上智戒。通過這三種戒律，可以確立順應真理的根基，如同恒河沙數般過去、未來、現在的所有佛，佛的法藏、佛的珍寶、佛的秘密要義，都用來教導聲聞乘（sravakayana）、緣覺乘（pratyekabuddhayana）、菩薩乘（bodhisattvayana）這三乘的修行者，使他們成就三耶三佛（samyaksambuddha，正等覺者）。
佛世尊（Buddha，Bhagavan）住在鞞貰羅城（Vesali，秦語意為廣博）獼猴江邊的石臺園觀，距離鞞貰羅城不遠，名叫迦蘭陀鈐波（Kalandakanivapa）。迦蘭陀（Kalandaka）的兒子名叫須達多（Sudatta），在那裡居住，擁有無盡的財富，田地產業豐盛，舍宅完備，有大象、馬、駱駝、牛、驢，以及錢財穀物、珍寶、金銀、真珠、琉璃、貝玉。
【English Translation】 English version: Studying the Dharma, even if one cannot attain enlightenment in a single sitting, why would one be so troubled? However, this Vinaya (鼻奈耶) [Discipline] was written when the Buddha had not yet established the precepts, and people committed many impure acts; after the precepts were established, correcting these acts became especially valuable. In India, not all precept holders fully understand this Vinaya; only those wise individuals who are well-versed in the Twelve Nidanas (十二因緣) [Twelve Links of Dependent Origination] are allowed to open the sealed scriptures and transmit them together. Yashe's (耶舍) exhortations and teachings are so earnest, 'One can make people follow it, but one cannot make them fully understand it,' his words are very pertinent, and indeed that is the case. From now on, the land of Qin (秦) [ancient China] will also have this Vinaya. I only hope that those who share my aspirations will be especially careful in choosing whom to transmit it to. Do not give it to those under five years old or those who do not uphold the precepts.
Vinaya, Volume 1 (鼻, in the Qin language, means 'to remove'; 奈耶, in the Qin language, means 'truth'. To remove several errors and move towards the truth, therefore it is called 'truth'. To subdue this mind, to quiet this mind, to endure without arising thoughts, therefore it is called 'truth'. Subduing is the function of precepts, quieting is the function of samadhi [concentration], enduring is the function of wisdom)
Translated by the Sramana (沙門) [ascetic] Zhu Fonian (竺佛念) of Liangzhou (涼州) [region in ancient China] during the Yao Qin (姚秦) dynasty
Three Precepts: Supreme Precept of Morality, Supreme Precept of Mind, Supreme Precept of Wisdom. What is the Supreme Precept of Morality? It is when a bhiksu (比丘) [monk] or bhiksuni (比丘尼) [nun] upholds the precepts, using the precepts to restrain and adorn themselves, learning and practicing right view, being fearful even of the slightest transgression, and observing the precepts within the precepts. This is called the Supreme Precept of Morality. What is the Supreme Precept of Mind? It is when a bhiksu removes lust, and even cultivates the Four Dhyanas (四禪) [Four Meditative Absorptions], contemplating right reception. This is called the Supreme Precept of Mind. What is the Supreme Precept of Wisdom? It is when a bhiksu knows this Dukkha Satya (苦諦) [Truth of Suffering], knows this Dukkha Samudaya Satya (苦習諦) [Truth of the Origin of Suffering], knows this Dukkha Nirodha Satya (苦盡諦) [Truth of the Cessation of Suffering], knows this Dukkha Nirodha Gamini Patipada Satya (苦道諦) [Truth of the Path to the Cessation of Suffering]. This is called the Supreme Precept of Wisdom. Through these three precepts, one can establish the foundation for aligning with the truth, like the Buddhas of the past, future, and present, as numerous as the sands of the Ganges River. The Buddha's Dharma treasury, the Buddha's treasures, the Buddha's secret essentials, are all used to teach the Sravakayana (聲聞乘) [Vehicle of Hearers], Pratyekabuddhayana (緣覺乘) [Vehicle of Solitary Buddhas], and Bodhisattvayana (菩薩乘) [Bodhisattva Vehicle], enabling them to achieve Samyaksambuddha (三耶三佛) [Perfectly Enlightened Buddha].
The Buddha, the World Honored One (佛世尊) [Buddha, Bhagavan], was residing in the Stone Platform Garden (石臺園觀) by the Monkey River (獼猴江) in Vesali (鞞貰羅城) [city in ancient India], not far from Vesali, called Kalandakanivapa (迦蘭陀鈐波). The son of Kalandaka (迦蘭陀), named Sudatta (須達多), resided there, possessing boundless wealth, abundant fields and properties, complete with houses, elephants, horses, camels, cattle, donkeys, as well as money, grains, treasures, gold, silver, pearls, lapis lazuli, shells, and jade.
虎魄碼瑙硨渠珊瑚，即舍趣如來聽受法奧，得信樂意。以此信樂意得正受，剃除鬚髮舍家為道，共無限比丘到拘薩羅城竹園結歲坐。當爾時谷貴飢餓，谷霜雹所殺，離少遺脫為蟥蟲所食，乞求甚難得。於是須達迦蘭陀子作是念：「今谷貴飢餓，谷霜雹所殺，雖少遺脫為蟥蟲所食，乞求甚難。諸賢聽我所言！我有鞞貰羅國知識家親里家，富貴無限，錢財田業無量、珍寶雜物豐盈。我等可共到彼福度親里，諸比丘亦可得安身，及時可向鞞貰羅國。到彼已，比丘當供食飯漿湯藥衣被。」於是須達多迦蘭陀子于拘薩羅城結坐。結坐已竟，三月補納衣裳，一日竟衣已辦，即著衣持缽向鞞貰羅。將諸眾前行，漸漸到鞞貰羅，趣鞞貰羅獼猴江邊石臺。所作諸飯食，飯諸比丘，自手斟酌。爾時須達多迦蘭陀子，到時著衣持缽趣鞞貰羅國親里家乞食，乞食已即速出去。於時門外迦蘭陀家婢女子見須達多迦蘭陀子入親里家，何以速出還？見迦蘭陀婦，跽白此意：「曏者貴族須達多迦蘭陀子入親里家還出甚速。將無疾病意愁耶？為不樂梵行犯戒舍道就俗法乎？」須達多母聞此語已，歡喜無量不能自勝。即往須達多所，告須達多：「身體輕健不？意無餘想婆？意有犯梵行耶？為欲犯戒舍道就俗法乎？若有此心速來。須達多！舍戒習俗，不妨佈施
【現代漢語翻譯】 現代漢語譯本 虎魄（琥珀）碼瑙（瑪瑙）硨渠（海中大貝殼）珊瑚，這是指歸舍于如來處聽受佛法的奧妙，從而獲得信樂之心。憑藉這信樂之心獲得正確的接受，剃除鬚髮，捨棄家庭而出家修行，與無數比丘一同前往拘薩羅城（Kosala）的竹園（Bamboo Grove）結夏安居。當時正值穀物昂貴，發生饑荒，穀物被霜雹摧毀，剩餘的少量糧食又被蝗蟲吃掉，乞討食物非常困難。於是，須達迦蘭陀子（Sudatta Karandaputra）心想：『現在穀物昂貴，發生饑荒，穀物被霜雹摧毀，剩餘的少量糧食又被蝗蟲吃掉，乞討食物非常困難。各位賢者，請聽我說！我在鞞貰羅國（Vaisali）有認識的親戚朋友，他們非常富有，擁有無數的錢財和田地產業，以及大量的珍寶雜物。我們可以一起去那裡依靠親戚朋友，各位比丘也可以得到安身之處，並且可以及時前往鞞貰羅國。到達那裡后，比丘們可以得到食物、飯、漿、湯藥和衣服的供養。』於是，須達多迦蘭陀子在拘薩羅城結夏安居。結夏安居結束后，用三個月的時間縫補衣服，有一天衣服縫補完畢，就穿上衣服，拿著缽，前往鞞貰羅。帶領著眾人向前走，漸漸到達鞞貰羅，前往鞞貰羅獼猴江（Monkey River）邊的石臺。在那裡準備各種飯食，供養各位比丘，並親自斟酌。當時，須達多迦蘭陀子，到了吃飯的時候，就穿上衣服，拿著缽，前往鞞貰羅國的親戚朋友家乞食，乞討完畢后就迅速離開。當時，迦蘭陀家的一個婢女看見須達多迦蘭陀子進入親戚朋友家，又為何如此迅速地出來？她見到迦蘭陀的妻子，跪下稟告此事：『剛才那位貴族須達多迦蘭陀子進入親戚朋友家，又很快出來，莫非是身體不適，心情憂愁？還是不樂於清凈的修行生活，犯了戒律，捨棄佛道而回歸世俗生活呢？』須達多的母親聽到這些話后，歡喜得無法自持。立刻前往須達多所在的地方，告訴須達多：『身體是否輕健？心中是否還有其他想法？是否犯了清凈的修行？是否想要犯戒，捨棄佛道而回歸世俗生活？如果真有此心，快來吧！須達多！捨棄戒律，迴歸世俗，不妨礙你佈施。』
【English Translation】 English version Tiger's eye, agate, tridacna (giant clam shell), and coral, which refers to taking refuge in the Tathagata to listen to and receive the profound teachings of the Dharma, thereby attaining a mind of faith and joy. With this mind of faith and joy, one gains right acceptance, shaves off hair and beard, renounces the household life to practice the Way, and together with countless Bhikkhus, goes to the Bamboo Grove in the city of Kosala (Kosala) to observe the annual retreat. At that time, grain was expensive and there was famine; the grain was destroyed by frost and hail, and the little that remained was eaten by locusts, making it very difficult to beg for food. Thereupon, Sudatta Karandaputra (Sudatta Karandaputra) thought: 'Now grain is expensive and there is famine; the grain has been destroyed by frost and hail, and the little that remains has been eaten by locusts, making it very difficult to beg for food. Worthy ones, please listen to me! I have acquaintances and relatives in the country of Vaisali (Vaisali), who are infinitely wealthy, possessing countless money, fields, and properties, as well as abundant treasures and miscellaneous goods. We can go there together to rely on our relatives and friends, and the Bhikkhus can also find a place to settle down, and we can promptly go to the country of Vaisali. After arriving there, the Bhikkhus will receive offerings of food, rice, gruel, medicine, and clothing.' Therefore, Sudatta Karandaputra observed the annual retreat in the city of Kosala. After the retreat ended, he spent three months mending his robes. One day, after the robes were mended, he put on his robes, took his bowl, and went to Vaisali. Leading the assembly forward, he gradually arrived at Vaisali, heading towards the stone platform by the Monkey River (Monkey River). There, he prepared various foods to offer to the Bhikkhus, personally serving them. At that time, Sudatta Karandaputra, when it was time to eat, would put on his robes, take his bowl, and go to the homes of his relatives and friends in the country of Vaisali to beg for food, and after begging, he would quickly leave. At that time, a maidservant of the Karanda family saw Sudatta Karandaputra entering the homes of his relatives and friends, and wondered why he came out so quickly. She saw Karanda's wife, knelt down, and reported this matter: 'That noble Sudatta Karandaputra entered the homes of his relatives and friends, and came out very quickly. Could it be that he is unwell and feeling sorrowful? Or is he not enjoying the pure monastic life, has broken the precepts, and abandoned the Buddhist path to return to secular life?' Sudatta's mother, upon hearing these words, was overjoyed beyond measure. She immediately went to where Sudatta was, and said to Sudatta: 'Is your body light and healthy? Are there any other thoughts in your mind? Have you violated the pure practice? Do you want to break the precepts, abandon the Buddhist path, and return to secular life? If you truly have such thoughts, come quickly! Sudatta! Abandon the precepts and return to secular life, it will not hinder your giving.'
作諸功德。何以故？于佛眾中持戒甚難、學道亦難。」聞此已，即報母言：「我無疾患，亦無他想，無犯梵行，意不犯戒舍道就俗法。」母復答曰：「須達多！汝當知此意。汝前婦端正無雙，若不欲舍道就俗者，可住續種繼后，吾種姓熾盛。一旦無繼者，錢財珍寶盡為拘薩羅王所奪。」須達多答曰：「若聽我為道者，此事可隨。」爾時須達多母語須達多婦言：「我今敕汝，若月期三日後，著初嫁衣服好自嚴飾來白我。」須達多婦即隨其教，月期三日後，著夫前所敬服，往須達多母所。即如事白：「月期三日，今正是時。」於是須達多母將此婦到須達多所，語須達多言：「當知此婦端正無雙，可續種繼后，莫使吾種姓繼斷，錢財珍寶為拘薩羅王所奪。」留婦已即避出去。爾時須達多前抱此婦將屏處作不凈行，須臾間乃至三，當爾時帝釋降神處其胎。爾時須達多婦八月外九月里生男兒，面首端正無雙。前所言續種，母即名之為續種。
爾時須達多作此惡行已慚愧，為人所辱。爾時須達多與比丘同學等體者結坐，結坐已今方竟，故來問訊：「汝忍意，常不壞婆，氣力輕健不？結坐中供養充足不？出乞食婆，無疾患婆意，無若干想乎？」須達多答言：「諸賢當知，有忍意，結坐盡充足，亦不出乞食，亦無疾患。唯意有他
【現代漢語翻譯】 現代漢語譯本：做了各種功德。為什麼呢？因為在佛陀的僧團中持戒非常困難，學習佛道也很困難。』須達多聽到這些話后，就告訴他的母親說：『我沒有疾病，也沒有其他的想法，沒有違犯清凈的修行，我的心意也不會違背戒律，捨棄佛道而去做世俗的事情。』他的母親又回答說：『須達多！你應該知道這個道理。你之前的妻子端莊美麗，舉世無雙，如果她不願意捨棄佛道而去做世俗的事情，可以留下來延續後代，使我們家族興旺。一旦沒有後代，錢財珍寶都會被拘薩羅王奪走。』須達多回答說：『如果聽任我修行佛道，這件事就可以順其自然。』當時，須達多的母親告訴須達多的妻子說：『我現在命令你，在月經期過後的第三天，穿上你出嫁時的衣服，好好打扮一下來告訴我。』須達多的妻子就按照她婆婆的教導去做，在月經期過後的第三天，穿上她丈夫以前所敬愛的衣服，去見須達多的母親。然後如實稟告說：『月經期已經過去三天了，現在正是時候。』於是，須達多的母親帶著這個媳婦到須達多那裡，告訴須達多說：『你應該知道這個媳婦端莊美麗，舉世無雙，可以延續後代，不要讓我們家族斷絕後代，錢財珍寶被拘薩羅王奪走。』留下媳婦后就避開出去了。當時，須達多抱著這個媳婦到隱蔽的地方做了不凈的行為，一會兒的功夫乃至三次，就在那個時候，帝釋（Deva Indra）降神到她的胎中。當時，須達多的妻子懷孕八個月后，在第九個月生了一個男孩，面容端正美麗，舉世無雙。因為之前說過要延續後代，所以他的母親就給他取名為續種。 當時，須達多做了這種惡行後感到慚愧，被人羞辱。當時，須達多與比丘（bhiksu）同學等體者一起結跏趺坐，結跏趺坐完畢后才來問訊：『你的忍耐力如何？經常不破壞梵行嗎？氣力輕健嗎？結跏趺坐中的供養充足嗎？出去乞食嗎？沒有疾病嗎？心裡沒有其他的想法嗎？』須達多回答說：『各位賢者應該知道，我有忍耐力，結跏趺坐中的供養也很充足，也不出去乞食，也沒有疾病。只是心裡有其他的想法。』
【English Translation】 English version: He performed various meritorious deeds. Why? Because it is very difficult to uphold the precepts and to learn the path in the Buddha's Sangha (community of monks).』 Having heard this, Sudatta (name of a wealthy merchant) then told his mother, 『I have no illness, nor any other thoughts, I have not violated the pure conduct, and my mind will not violate the precepts, abandoning the Buddhist path to engage in worldly affairs.』 His mother replied again, 『Sudatta! You should know this principle. Your previous wife was upright and beautiful, unparalleled. If she does not wish to abandon the path and engage in worldly affairs, she can stay to continue the lineage and have descendants, so that our clan will flourish. Once there is no successor, the money, wealth, and treasures will all be seized by King Koshala (King of Kosala).』 Sudatta replied, 『If you allow me to practice the path, this matter can be left to follow its course.』 At that time, Sudatta's mother told Sudatta's wife, 『I now order you, after the third day of your menstrual period, to put on the clothes you wore when you were married, dress yourself nicely, and come tell me.』 Sudatta's wife then followed her mother-in-law's instructions. On the third day after her menstrual period, she put on the clothes that her husband used to admire and went to see Sudatta's mother. Then she reported truthfully, 『Three days have passed since my menstrual period, now is the right time.』 Thereupon, Sudatta's mother took this daughter-in-law to Sudatta and told Sudatta, 『You should know that this wife is upright and beautiful, unparalleled, and can continue the lineage and have descendants, so that our clan will not be cut off, and the money, wealth, and treasures will not be seized by King Koshala.』 After leaving the wife, she avoided going out. At that time, Sudatta embraced this wife and went to a secluded place to perform impure acts. In a short while, even three times, at that time, Deva Indra (name of a deity) descended into her womb. At that time, Sudatta's wife gave birth to a boy after eight months outside and nine months inside, with an upright and beautiful face, unparalleled. Because it was previously said to continue the lineage, his mother named him Lineage Continuation. At that time, Sudatta felt ashamed after committing this evil deed and was humiliated by others. At that time, Sudatta sat in full lotus posture with fellow monks and those of equal standing. After finishing the meditation, he came to inquire, 『How is your endurance? Do you often not break the pure conduct? Is your strength light and healthy? Is the offering in the meditation sufficient? Do you go out to beg for food? Are you free from illness? Are there no other thoughts in your mind?』 Sudatta replied, 『All you virtuous ones should know that I have endurance, the offerings in meditation are also sufficient, I also do not go out to beg for food, and I have no illness. Only my mind has other thoughts.』
想。」諸比丘答：「若卿有忍意，結坐竟盡充足，復無疾患。何故有他想？」須達多前所犯，盡具向諸比丘說。即時彼諸比丘極好共責須達多：「世尊以無數方便說淫之惡露，向淫念淫、淫意熾盛。世尊說淫惡露如此，向淫犯貞念淫、淫意熾盛。」如是諸比丘極好責數已，即往世尊所，頭面著地在一面坐，以此所犯具白世尊。佛知即告須達多：「汝審犯此事耶？」答：「審犯。世尊！」世尊言：「我以若干方便為癡人說淫之惡露，向淫念淫、淫意熾盛，說淫之惡露如是。」佛以若干方便，為沙門結戒：「觀比丘十德當與戒。何等十眾德？持眾德養眾德行道(一)；不信戒者教令入信(二)；常自慚愧省己短(三)；犯邪者教令入正(四)；正者欲令重正(五)；現身學道滅結欲使後身無結(六)；後身欲使結滅不起(七)；習諸凈行(八)；得梵行欲不失(九)；欲使梵行久住(十)。沙門當共知。」爾時世尊因此事因此義，集諸和合僧，結此戒：「若比丘比丘犯戒，不捨戒、戒羸，不自悔，無凈行犯淫法者，此比丘波羅移菩提阿薩婆肆(阿薩婆四者，不受僧不客也)。」
佛世尊在舍衛國祇樹給孤獨園。當爾時有異比丘，拘薩羅國去城不遠有園觀，于中夏坐。去園不遠，有雌獼猴于彼止住。雌獼猴數數到比丘
【現代漢語翻譯】 現代漢語譯本： 須達多想。眾比丘回答：『如果你有忍耐之心，禪坐能夠堅持到底，並且身體健康沒有疾病，為什麼會有其他的想法呢？』須達多將之前所犯的錯誤，全部向眾比丘坦白。當時，眾比丘非常嚴厲地責備須達多：『世尊用無數的方法來說明淫慾的罪惡和污穢，而你卻對淫慾產生念頭，淫慾的意念如此強烈。世尊說淫慾的罪惡和污穢是這樣的，你卻違背了清凈的戒律，對淫慾產生念頭，淫慾的意念如此強烈。』眾比丘這樣嚴厲地責備之後，就前往世尊處，頭面著地，在一旁坐下，將須達多所犯的錯誤全部稟告世尊。佛陀知道后，就問須達多：『你真的犯了這件事嗎？』須達多回答：『確實犯了，世尊！』世尊說：『我用各種方法為愚癡的人說明淫慾的罪惡和污穢，而你卻對淫慾產生念頭，淫慾的意念如此強烈，淫慾的罪惡和污穢就是這樣的。』佛陀用各種方法，為出家人制定戒律：『觀察比丘的十種功德，應當授予戒律。哪十種功德呢？持有眾德，培養眾德，奉行正道（一）；對於不相信戒律的人，教導他們進入信仰（二）；常常自我慚愧，反省自己的缺點（三）；犯了邪惡行為的人，教導他們進入正道（四）；對於行為端正的人，希望他們更加端正（五）；在現世學習佛道，滅除煩惱，使後世不再有煩惱（六）；希望後世的煩惱能夠滅除，不再產生（七）；修習各種清凈的行為（八）；得到清凈的梵行，不失去（九）；希望梵行能夠長久住世（十）。出家人應當共同知曉。』當時，世尊因為這件事，因為這個原因，召集所有和合的僧眾，制定這條戒律：『如果比丘違犯戒律，不捨棄戒律，戒律衰弱，不自我懺悔，沒有清凈的行為，犯了淫慾之法，這位比丘就是波羅夷（Pārājika）（斷頭罪），菩提阿薩婆肆（Bodhayasabha Sī）（阿薩婆四的意思是，不被僧團接受，不被供養）。』
佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有一位比丘，在拘薩羅國（Kosala）離城不遠的一個園林中安居。離園林不遠的地方，有一隻雌獼猴在那裡居住。這隻雌獼猴經常來到比丘
【English Translation】 English version: Sudatta thought. The bhikkhus (monks) replied, 'If you have patience, can complete your seated meditation, and are free from illness, why do you have other thoughts?' Sudatta confessed all his previous transgressions to the bhikkhus. At that time, the bhikkhus severely rebuked Sudatta: 'The World-Honored One (Bhagavan) has explained the evils and impurities of lust in countless ways, yet you have thoughts of lust, and your lustful intentions are so strong. The World-Honored One has described the evils and impurities of lust in this way, yet you have violated the pure precepts, have thoughts of lust, and your lustful intentions are so strong.' After the bhikkhus had severely rebuked him in this way, they went to the World-Honored One, prostrated themselves with their heads to the ground, sat to one side, and reported all of Sudatta's transgressions to the World-Honored One. Knowing this, the Buddha (Buddha) asked Sudatta, 'Have you truly committed this act?' Sudatta replied, 'I have indeed committed it, World-Honored One!' The World-Honored One said, 'I have explained the evils and impurities of lust in various ways for foolish people, yet you have thoughts of lust, and your lustful intentions are so strong; the evils and impurities of lust are like this.' The Buddha established precepts for the renunciants in various ways: 'Observe the ten virtues of a bhikkhu before granting him the precepts. What are these ten virtues? Holding virtues, cultivating virtues, practicing the path (1); for those who do not believe in the precepts, teach them to enter faith (2); always be ashamed of oneself and reflect on one's shortcomings (3); for those who have committed evil deeds, teach them to enter the right path (4); for those who are righteous, wish them to be even more righteous (5); in this life, learn the Buddha's path, extinguish afflictions, so that there will be no more afflictions in the next life (6); hope that the afflictions of the next life can be extinguished and not arise again (7); practice all pure conduct (8); obtain pure Brahma-conduct (Brahmacarya) and not lose it (9); hope that Brahma-conduct can abide for a long time (10). The renunciants should all know this.' At that time, the World-Honored One, because of this matter, for this reason, gathered all the harmonious Sangha (community) and established this precept: 'If a bhikkhu violates the precepts, does not abandon the precepts, the precepts are weakened, does not repent, does not have pure conduct, and commits the act of lust, this bhikkhu is Pārājika (expulsion), Bodhayasabha Sī (meaning not accepted by the Sangha, not to be offered to).'
The Buddha, the World-Honored One, was in Śrāvastī (Savatthi), at Jetavana-anāthapindika-ārāma (Jeta's Grove, Anathapindika's monastery). At that time, there was a certain bhikkhu dwelling in a garden not far from the city in the country of Kosala (Kingdom of Kosala), observing the rainy season retreat there. Not far from the garden, there was a female monkey living. This female monkey frequently came to the bhikkhu.
所，此比丘數數與彼獼猴食，如是獼猴不畏難彼比丘，比丘與獼猴為不凈行。彼大比丘眾中有同學共檀者，拘薩羅國結坐。結坐已補納衣，一日所成衣著衣執缽到此比丘所，語比丘言：「夏坐來不有患苦不？出乞食婆意無若干想婆？」比丘答：「諸賢！有忍意，于夏坐中無所患苦，亦無亂想。」彼獼猴從外來，逕趣此比丘，在前踞熟視比丘，踞視比丘已回面復看余比丘，看余比丘回面看是比丘，於是比丘前回身背比丘。此比丘羞諸比丘不從獼猴，亦不眄視。獼猴見比丘不眄視，便起惡意，回身攫掣比丘頭面傷壞便去。諸大比丘語此比丘言：「曏者獼猴來到此間前舉目視卿，複視我等，便回身背卿。見卿不語不眄視，便起恚意，攫掣卿頭面破便去。」諸大比丘好切責數。得諸比丘責數已，即便自首。諸比丘語：「云何比丘，世尊竟不說無數方便說淫惡露耶？向淫念淫、淫意熾盛。世尊盡說淫之惡露，向淫念淫、淫意熾盛。卿雲何不觀此淫行而為此惡行？」如是諸大比丘責數此比丘已，即往詣佛所，頭面著地禮佛足在一面坐。彼比丘眾如前所見盡白佛。佛知告此比丘：「審實爾不？」比丘慚愧，面顏失色如被塵坌，右膝著地偏袒右肩，長跪叉十指白佛世尊：「審實。世尊！」爾時世尊語此比丘：「云何比丘，我豈不為癡人
【現代漢語翻譯】 現代漢語譯本： 於是，這位比丘經常給那隻獼猴食物，這樣一來，獼猴就不害怕這位比丘，比丘和獼猴之間發生了不清凈的行為。那些大比丘眾中，有一起接受供養的同修，從拘薩羅國結跏趺坐而來。他們結跏趺坐后，縫補好破舊的衣服，用一天時間做成的衣服穿在身上，拿著缽來到這位比丘處，對比丘說：『夏安居以來，你沒有生病受苦嗎？出去乞食時，你的心意沒有產生各種雜念嗎？』比丘回答說：『各位賢者！我能忍耐，在夏安居中沒有什麼疾病痛苦，也沒有散亂的念頭。』 這時，那隻獼猴從外面來，逕直走向這位比丘，在他面前蹲著，仔細地看著比丘，蹲著看了比丘之後，又轉過臉來看其他的比丘，看了其他的比丘之後，又轉過臉來看這位比丘，於是這位比丘轉過身背對著比丘。這位比丘因為其他比丘而感到羞愧，不理睬獼猴，也不斜眼看它。獼猴見這位比丘不理睬它，便生起了惡意，轉過身來抓扯比丘的頭面，使他受傷破相，然後就離開了。各位大比丘對比丘說：『剛才那隻獼猴來到這裡，先是舉目看著你，又看著我們，然後就轉過身背對著你。見你不說話也不斜眼看它，便生起了憤怒，抓扯你的頭面，使你受傷破相，然後就離開了。』 各位大比丘嚴厲地責備他。這位比丘被大家責備后，便坦白了自己的過錯。各位比丘說：『這位比丘，世尊難道沒有用無數方便法門來說明淫慾的醜惡嗎？你卻對淫慾生起念頭，淫慾的意念如此強烈。世尊已經詳盡地說明了淫慾的醜惡，你卻對淫慾生起念頭，淫慾的意念如此強烈。你為什麼不觀察這種淫慾的行為，反而做出這種惡行？』 這樣，各位大比丘責備了這位比丘之後，就一起前往佛陀處，頭面著地禮拜佛足，然後在一旁坐下。那些比丘眾將之前所見到的情況全部稟告了佛陀。佛陀知道后，告訴這位比丘：『確實是這樣嗎？』比丘感到慚愧，臉色蒼白，好像被灰塵覆蓋一樣，右膝跪地，袒露右肩，合掌向佛陀稟白說：『確實是這樣，世尊！』 這時，世尊對比丘說：『這位比丘，我難道不是爲了愚癡的人
【English Translation】 English version: Then, this Bhikkhu (monk) frequently gave that macaque food, and as a result, the macaque was no longer afraid of this Bhikkhu, and the Bhikkhu and the macaque engaged in impure conduct. Among those great Bhikkhu Sangha (community), there were fellow practitioners who received alms together, coming from Kosala (kingdom) sitting in the lotus position. After sitting in the lotus position, they mended their worn-out robes, wearing robes made in a single day, and carrying their bowls, they went to this Bhikkhu, saying to the Bhikkhu, 'Since the Vassa (rainy season retreat), have you not been ill or suffered? When going out for alms, have your thoughts not been filled with various distractions?' The Bhikkhu replied, 'Venerable ones! I am able to endure, and during the Vassa, I have not experienced any illness or suffering, nor have I had any scattered thoughts.' At that time, that macaque came from outside, went straight to this Bhikkhu, squatted in front of him, and carefully looked at the Bhikkhu. After squatting and looking at the Bhikkhu, it turned its face to look at the other Bhikkhus. After looking at the other Bhikkhus, it turned its face to look at this Bhikkhu again. Then this Bhikkhu turned his body and faced away from the Bhikkhu. This Bhikkhu felt ashamed because of the other Bhikkhus, and he ignored the macaque and did not glance at it. When the macaque saw that this Bhikkhu did not glance at it, it became malicious, turned around, grabbed and tore at the Bhikkhu's face, causing injury and disfigurement, and then left. The great Bhikkhus said to the Bhikkhu, 'Just now, that macaque came here, first raising its eyes to look at you, then looking at us, and then turning its body away from you. Seeing that you did not speak or glance at it, it became angry, grabbed and tore at your face, causing injury and disfigurement, and then left.' The great Bhikkhus sternly rebuked him. After this Bhikkhu was rebuked by everyone, he confessed his fault. The Bhikkhus said, 'This Bhikkhu, did the Blessed One (Buddha) not use countless skillful means to explain the ugliness of lust? Yet you gave rise to thoughts of lust, and your thoughts of lust were so intense. The Blessed One has fully explained the ugliness of lust, yet you gave rise to thoughts of lust, and your thoughts of lust were so intense. Why did you not observe this lustful behavior, but instead commit this evil deed?' In this way, after the great Bhikkhus rebuked this Bhikkhu, they all went to the Buddha, prostrated themselves at the Buddha's feet with their faces to the ground, and then sat to one side. Those Bhikkhu Sangha reported everything they had seen to the Buddha. After the Buddha knew, he said to this Bhikkhu, 'Is this really so?' The Bhikkhu felt ashamed, his face turned pale, as if covered with dust, he knelt on his right knee, bared his right shoulder, and with his palms together, reported to the Buddha, 'It is really so, Blessed One!' At that time, the Blessed One said to this Bhikkhu, 'This Bhikkhu, did I not, for foolish people
無數方便說淫之惡露，向淫念淫、淫意熾盛。我盡說淫之惡露如是。」佛世尊無數方便說淫，因此事因此義，集和合僧觀有十德，乃至梵行久住，世尊為諸比丘結此戒：「若比丘比丘犯戒，淫意起不還舍戒、戒羸不自悔，為不凈行，下及畜生有形之屬，犯者不受棄捐。」
彼云何為戒？戒名者，若比丘持二百五十戒無上戒戒，是謂戒戒。云何不還戒？不還戒名愚癡亂意痛惱。舍戒者為不還戒，啞聾相向。還戒者為不還戒，音聲不相關者。還戒不為還戒，若獨還戒者不為還戒。佛塔前沙門塔前還戒，不為還戒。若離佛、和上和上友、阿阇梨阿阇梨友，離盡不依附，我不佛法中住。向諸比丘言：「我今已往不為道。」諸比丘語：「汝不為道耶？」答：「不為道。」此為還戒。淫女色三處成棄捐：近常產道是一棄捐法，近穀道是二棄捐法，若近口是三棄捐法。近男兒有二棄捐：近穀道、近口，是二棄捐。不成男亦二事：有男有女。二形者，有三與女同。近畜生有二，除口與女同。畜生雄者一棄捐，畜生捐者亦爾。畜生中有雄雌形者，二棄捐。雞鶚如上二。非人女三處與女人同。此不凈行婆羅移。
佛世尊在羅閱祇鷲山，與大比丘眾俱千二百五十弟子。彼時比丘收拾薪草持用作菴舍。彼諸比丘入羅閱祇城乞食，后
【現代漢語翻譯】 現代漢語譯本：佛陀用無數方便法門講述邪淫的惡果，針對那些心懷淫念、淫慾熾盛的人。我詳盡地講述了邪淫的種種惡果就是如此。佛世尊用無數方便法門講述邪淫，因為這件事、這個道理，僧團聚集在一起觀察有十種功德，乃至能使梵行長久住世。世尊為眾比丘制定了這條戒律：『如果比丘違犯戒律，淫慾之念生起而不捨棄戒律，戒行衰弱而不自我懺悔，行不清凈之行，哪怕對象是下至畜生等有形之物，違犯者將被驅逐。』
什麼是戒？戒的含義是，如果比丘持守二百五十條戒律，達到無上的戒行，這就是所謂的戒戒。什麼是不還戒？不還戒指的是愚癡、心意散亂、痛苦煩惱。舍戒指的是不還戒，如同啞巴和聾子相對，無法溝通。還戒指的是不還戒，如同聲音無法相互關聯。還戒不成為還戒，如果獨自還戒則不成為還戒。在佛塔前或沙門塔前還戒，不成為還戒。如果離開佛陀、和尚（Upadhyaya，親教師）和和尚的朋友、阿阇梨（Acharya，軌範師）和阿阇梨的朋友，完全斷絕依附，說：『我不在佛法中住了。』向眾比丘說：『我現在已經離開，不再修道了。』眾比丘問：『你不修道了嗎？』回答：『不修道了。』這才是還戒。
**在三種情況下，性行為構成棄捐（Parajika，波羅夷，斷頭罪）：接近常產道（女性生殖器）是第一種棄捐法，接近穀道（肛門）是第二種棄捐法，如果接近口是第三種棄捐法。接近男性有兩種棄捐：接近穀道、接近口，是兩種棄捐。對於非男非女的人也有兩種情況：有男有女。雙性人，有三種情況與女性相同。接近畜生有兩種情況，除了口之外，與女性相同。雄性畜生是一種棄捐，被閹割的畜生也是如此。畜生中既有雄性又有雌性特徵的，是兩種棄捐。雞和鶚等禽類與上述兩種情況相同。非人女性的三種情況與女人相同。這些是不凈行，屬於波羅夷罪。
佛世尊在羅閱祇（Rajagrha）的鷲峰山（Gridhrakuta），與一千二百五十位大比丘弟子在一起。當時，比丘們收集薪柴，準備用來建造茅舍。這些比丘進入羅閱祇城乞食，之後...
【English Translation】 English version: The Buddha, with countless expedient means, spoke of the evils of sexual misconduct, directed towards those with lustful thoughts and intense sexual desires. I have exhaustively described the various evils of sexual misconduct in this way. The World Honored One, with countless expedient means, spoke of sexual misconduct, because of this matter, this principle, the Sangha gathered together to observe ten merits, even to the extent that pure conduct could abide in the world for a long time. The World Honored One established this precept for the Bhikshus: 'If a Bhikshu violates the precepts, if lustful thoughts arise and he does not abandon the precepts, if his conduct weakens and he does not repent, if he engages in impure conduct, even with beings as low as animals, those who violate this will be expelled.'
What is a precept? The meaning of a precept is, if a Bhikshu upholds the two hundred and fifty precepts, attaining the unsurpassed conduct of precepts, this is what is called the precept of precepts. What is non-returning to the precepts? Non-returning to the precepts refers to foolishness, a scattered mind, pain, and affliction. Abandoning the precepts refers to non-returning to the precepts, like a mute and a deaf person facing each other, unable to communicate. Returning to the precepts refers to non-returning to the precepts, like sounds that cannot be related to each other. Returning to the precepts does not constitute returning to the precepts; if one returns to the precepts alone, it does not constitute returning to the precepts. Returning to the precepts before a Buddha stupa or a Shramana stupa does not constitute returning to the precepts. If one leaves the Buddha, the Upadhyaya (preceptor) and the Upadhyaya's friends, the Acharya (teacher) and the Acharya's friends, completely severing all attachments, saying: 'I will not abide in the Buddha-dharma.' Saying to the Bhikshus: 'I have now left and will no longer cultivate the Way.' The Bhikshus ask: 'Will you not cultivate the Way?' He answers: 'I will not cultivate the Way.' This constitutes returning to the precepts.
**In three cases, sexual acts constitute Parajika (defeat, expulsion): Approaching the usual birth passage (female genitalia) is the first Parajika offense, approaching the anus is the second Parajika offense, and approaching the mouth is the third Parajika offense. Approaching a male has two Parajika offenses: approaching the anus, approaching the mouth, these are two Parajika offenses. For those who are neither male nor female, there are also two cases: having both male and female characteristics. For hermaphrodites, there are three cases that are the same as with women. Approaching an animal has two cases, except for the mouth, which is the same as with women. A male animal is one Parajika offense, a castrated animal is also the same. An animal with both male and female characteristics is two Parajika offenses. Chickens and vultures are the same as the above two cases. The three cases of a non-human female are the same as with women. These are impure acts, belonging to the Parajika offense.
The World Honored Buddha was at Vulture Peak (Gridhrakuta) in Rajagrha, with a great assembly of Bhikshus, twelve hundred and fifty disciples. At that time, the Bhikshus were collecting firewood, intending to use it to build huts. These Bhikshus entered the city of Rajagrha to beg for food, and afterwards...
羅閱祇城中男女大小出城，壞諸菴舍持去供用。諸比丘乞食后，還見諸菴舍為人所壞，諸比丘復更取薪草作菴舍住。諸比丘復入羅閱祇乞食，羅閱祇城中男女大小復壞菴舍持去。如是至三。諸比丘見此已作是念：「羅閱祇城中男女大小數出壞菴舍。」彼眾中有比丘名檀貳迦，瓦窯家子，便起此意：「我等取此薪草持用作舍，吾等入城乞食，后城中男女出壞吾等菴舍。我于城中有木工師，是我親里，我當往從乞材木持用作舍。」檀貳迦比丘到時著衣持缽入羅閱祇城，向木工師舍，語木工師：「卿知不？王阿阇貰兜賜我材木。卿當與我木工。」答曰：「若王賜賢，木隨意取。」彼檀貳迦比丘自取材木，官之要好材盡取斫截，聚著一處。守羅閱祇城人按行羅閱祇城，到大聚材木所，見官所禁材木段段聚在一處。見已尋向木工所，即問：「木工！何誰取官材段段截聚著一處？」木工尋答：「達貳迦比丘來敕我，官賜吾材，卿當與我。此比丘取材木段段截聚著一處。」爾時守城人即遙瞋阿阇貰王，即往阿阇貰王所，白王言：「大有惡材木不用，乃取好材與比丘為？」王答：「吾無此教。」爾時王阿阇貰敕使人召木工，即奉王教走召木工：「王阿阇貰有教召卿。」木工即時隨信到王所，中路值達貳迦比丘。木工見達貳迦比丘已，即
【現代漢語翻譯】 現代漢語譯本： 羅閱祇城（Rāmagrāma，古印度城市）中的男女老少出城，毀壞了比丘們的住所，並將材料拿去自用。比丘們乞食回來后，看到住所被毀壞，就又去撿拾柴草重新搭建住所。比丘們再次進入羅閱祇城乞食，羅閱祇城中的男女老少又來毀壞他們的住所，如此反覆三次。比丘們看到這種情況後心想：『羅閱祇城中的男女老少屢次出來毀壞我們的住所。』他們之中有一位名叫檀貳迦（Dānikā）的比丘，是瓦窯工人的兒子，便產生了這樣的想法：『我們拿這些柴草來建造住所，我們進城乞食后，城中的男女老少就會出來毀壞我們的住所。我在城裡有一位木匠師傅，是我的親戚，我應該去向他乞討木材來建造住所。』檀貳迦比丘到時間后，穿好衣服，拿著缽，進入羅閱祇城，來到木匠師傅的住所，對木匠師傅說：『您知道嗎？阿阇世王（Ajātaśatru，古印度摩揭陀國國王）賜給我木材。您應該給我安排木工。』木匠師傅回答說：『如果國王賜予賢者您木材，您可以隨意取用。』檀貳迦比丘自己選取木材，將官府最好的木材全部砍伐截斷，堆放在一處。負責巡邏羅閱祇城的人員巡查羅閱祇城，來到堆放大量木材的地方，看到官府禁止砍伐的木材被一段段地堆放在一起。看到后，立即去木匠師傅那裡，問道：『木匠！是誰拿走了官府的木材，還一段段地截斷堆放在一起？』木匠師傅隨即回答說：『檀貳迦比丘來告訴我，官府賜予我木材，您應該給我安排木工。這位比丘選取木材，一段段地截斷堆放在一起。』當時，守城人遙遠地憎恨阿阇世王，立即前往阿阇世王那裡，稟告說：『有很多不好的木材不用，卻拿好的木材給比丘使用嗎？』國王回答說：『我沒有下達這樣的命令。』當時，阿阇世王命令使者召見木匠，使者立即奉王命跑去召見木匠：『阿阇世王有命令召見您。』木匠立即跟隨使者前往國王那裡，在路上遇到了檀貳迦比丘。木匠見到檀貳迦比丘后，立即 English version: The men, women, and children of Rāmagrāma (an ancient Indian city) went out of the city, destroyed the monks' dwellings, and took the materials for their own use. After the monks returned from begging for food and saw that their dwellings had been destroyed, they gathered firewood and rebuilt their dwellings. The monks again entered Rāmagrāma to beg for food, and the men, women, and children of Rāmagrāma again destroyed their dwellings, repeating this three times. Seeing this situation, the monks thought: 'The men, women, and children of Rāmagrāma repeatedly come out and destroy our dwellings.' Among them was a monk named Dānikā (a proper name), the son of a tile kiln worker, who had this thought: 'If we use this firewood to build dwellings, the men, women, and children in the city will come out and destroy our dwellings after we enter the city to beg for food. I have a carpenter in the city who is a relative of mine, I should beg him for wood to build dwellings.' When the time came, Monk Dānikā put on his robes, took his bowl, entered Rāmagrāma, went to the carpenter's house, and said to the carpenter: 'Do you know? King Ajātaśatru (an ancient Indian king of Magadha) has given me wood. You should arrange a carpenter for me.' The carpenter replied: 'If the king has given you wood, you may take it as you please.' Monk Dānikā himself selected the wood, cut down all the best wood belonging to the government, and piled it in one place. The personnel responsible for patrolling Rāmagrāma inspected Rāmagrāma and came to the place where a large amount of wood was piled, and saw that the wood forbidden to be cut down by the government was piled up in sections. After seeing this, they immediately went to the carpenter and asked: 'Carpenter! Who took the government's wood and cut it into sections and piled it up?' The carpenter immediately replied: 'Monk Dānikā came and told me that the government had given me wood, and you should arrange a carpenter for me. This monk selected the wood, cut it into sections, and piled it up.' At that time, the city guard remotely hated King Ajātaśatru and immediately went to King Ajātaśatru and reported: 'There is a lot of bad wood that is not used, but good wood is given to the monks to use?' The king replied: 'I did not issue such an order.' At that time, King Ajātaśatru ordered the messenger to summon the carpenter, and the messenger immediately ran to summon the carpenter according to the king's order: 'King Ajātaśatru has ordered you to be summoned.' The carpenter immediately followed the messenger to the king, and met Monk Dānikā on the way. After the carpenter saw Monk Dānikā, he immediately
【English Translation】 Modern Chinese translation: The men, women, and children of Luoyueqi City (Rāmagrāma, an ancient Indian city) went out of the city, destroyed the huts of the bhikkhus, and took the materials for their own use. After the bhikkhus returned from begging for food and saw that the huts had been destroyed, they went to collect firewood and rebuilt the huts. The bhikkhus entered Luoyueqi City again to beg for food, and the men, women, and children of Luoyueqi City came again to destroy their huts, repeating this three times. After seeing this situation, the bhikkhus thought: 'The men, women, and children of Luoyueqi City repeatedly come out and destroy our huts.' Among them was a bhikkhu named Danierjia (Dānikā), the son of a tile kiln worker, who had this thought: 'We will use this firewood to build huts, and after we enter the city to beg for food, the men, women, and children in the city will come out and destroy our huts. I have a carpenter in the city who is my relative, I should go to him to beg for wood to build huts.' When the time came, Bhikkhu Danierjia put on his clothes, took his bowl, entered Luoyueqi City, came to the carpenter's house, and said to the carpenter: 'Do you know? King Ajātasattu (Ajātaśatru, king of the ancient Indian kingdom of Magadha) has given me wood. You should arrange a carpenter for me.' The carpenter replied: 'If the king has given you wood, you can take it as you please.' Bhikkhu Danierjia himself selected the wood, cut down all the best wood of the government, and piled it in one place. The personnel responsible for patrolling Luoyueqi City inspected Luoyueqi City and came to the place where a large amount of wood was piled, and saw that the wood forbidden to be cut down by the government was piled up in sections. After seeing this, they immediately went to the carpenter and asked: 'Carpenter! Who took the government's wood and cut it into sections and piled it up?' The carpenter immediately replied: 'Bhikkhu Danierjia came and told me that the government had given me wood, and you should arrange a carpenter for me. This bhikkhu selected the wood, cut it into sections, and piled it up.' At that time, the city guard remotely hated King Ajātasattu and immediately went to King Ajātasattu and reported: 'There is a lot of bad wood that is not used, but good wood is given to the bhikkhus to use?' The king replied: 'I did not issue such an order.' At that time, King Ajātasattu ordered the messenger to summon the carpenter, and the messenger immediately ran to summon the carpenter according to the king's order: 'King Ajātasattu has ordered you to be summoned.' The carpenter immediately followed the messenger to the king, and met Bhikkhu Danierjia on the way. After the carpenter saw Bhikkhu Danierjia, he immediately English version: The men, women, and children of Rāmagrāma (an ancient Indian city) went out of the city, destroyed the monks' dwellings, and took the materials for their own use. After the monks returned from begging for food and saw that their dwellings had been destroyed, they gathered firewood and rebuilt their dwellings. The monks again entered Rāmagrāma to beg for food, and the men, women, and children of Rāmagrāma again destroyed their dwellings, repeating this three times. Seeing this situation, the monks thought: 'The men, women, and children of Rāmagrāma repeatedly come out and destroy our dwellings.' Among them was a monk named Dānikā (a proper name), the son of a tile kiln worker, who had this thought: 'If we use this firewood to build dwellings, the men, women, and children in the city will come out and destroy our dwellings after we enter the city to beg for food. I have a carpenter in the city who is a relative of mine, I should beg him for wood to build dwellings.' When the time came, Monk Dānikā put on his robes, took his bowl, entered Rāmagrāma, went to the carpenter's house, and said to the carpenter: 'Do you know? King Ajātaśatru (an ancient Indian king of Magadha) has given me wood. You should arrange a carpenter for me.' The carpenter replied: 'If the king has given you wood, you may take it as you please.' Monk Dānikā himself selected the wood, cut down all the best wood belonging to the government, and piled it in one place. The personnel responsible for patrolling Rāmagrāma inspected Rāmagrāma and came to the place where a large amount of wood was piled, and saw that the wood forbidden to be cut down by the government was piled up in sections. After seeing this, they immediately went to the carpenter and asked: 'Carpenter! Who took the government's wood and cut it into sections and piled it up?' The carpenter immediately replied: 'Monk Dānikā came and told me that the government had given me wood, and you should arrange a carpenter for me. This monk selected the wood, cut it into sections, and piled it up.' At that time, the city guard remotely hated King Ajātaśatru and immediately went to King Ajātaśatru and reported: 'There is a lot of bad wood that is not used, but good wood is given to the monks to use?' The king replied: 'I did not issue such an order.' At that time, King Ajātaśatru ordered the messenger to summon the carpenter, and the messenger immediately ran to summon the carpenter according to the king's order: 'King Ajātaśatru has ordered you to be summoned.' The carpenter immediately followed the messenger to the king, and met Monk Dānikā on the way. After the carpenter saw Monk Dānikā, he immediately
前禮言：「坐尊人故，將我到王所。」比丘答言：「並且在前，吾尋後到。」爾時木工即到王所。王見木工即問：「卿非人，何以自由官好材木取與比丘？」木工尋對：「大王當知，達貳迦比丘來到材所，作是語言：『官賜我材，卿當與我。』即對比丘：『王審賜卿，便隨意取。』」王問木工言語未竟，達貳迦比丘來到王所。王遙見比丘來，便敕傍人將此木工權著下房，前此比丘。聞王教令，將木工去，前比丘。王問比丘：「今至誠時，官好材木輒取，段段截聚著一處？」比丘答王：「王賜我材。」「我省無此教。」比丘答王：「王不憶初作王時那，爾時持薪草水三事佈施沙門波羅門乎？」王見比丘作此詭言，王答：「比丘！我所施者乃及無主，不及有主去。比丘往受王法。」爾時阿阇貰王瞋恚熾盛，憶世尊功德，須臾頃默然不語，敕比丘：「去還所止，莫復更為。」爾時阿阇貰王傍臣百官皆放聲大言：「怪！此比丘于死得脫」。爾時達貳迦比丘還詣大眾所，語大眾言：「諸賢當知，曏者大王欲取我殺，尋復放我。」諸比丘問：「有何事故？」此達貳迦比丘具向眾說。其中有頭陀乞食比丘，聞此語各懷羞恥，往詣世尊，白如此比丘所說。爾時世尊顧謂阿難：「速去阿難！入羅閱城住四徼道頭，告作此語：『若比丘盜五
錢以上、盜直五錢衣。若盜此者，阿阇貰兜有何刑罰？』」爾時阿難受世尊教，頭面禮足繞三匝，共二比丘入羅閱祇城。到四徼道頭，告中行人：「若比丘盜五錢、直五錢衣。有盜此者，阿阇貰王有何刑罰？」爾時羅閱祇城四徼道人即報之言：「若比丘盜五錢、直五錢衣，王阿阇貰有教非沙門。」爾時阿難尋出羅閱祇還詣佛所，即白佛言：「羅閱祇城中問諸行人，若比丘盜五錢、直五錢衣，王阿阇貰有教非沙門。」爾時世尊因此事，和合僧聚，觀有十德，世尊為沙門結戒，乃至梵行久住。「沙門當知此事，若比丘于村落城郭有盜意，不與取，以此形像不與取事，若王、若王大臣，捉比丘，打、縛、驅著界外，或作是語：『咄比丘！汝非，賊。汝非，小兒。汝不，癡。』作此形像不與取，波羅夷。不受多舍比丘住。」
拘薩羅處，彼處近關。商人來到，語比丘：「與上人少物，令我得過關，此物與上人半。」彼比丘受此物已而反悔：「我不犯棄捐不受？」彼比丘以此事白世尊。世尊告彼比丘：「若比丘度關過物者，至五錢直五錢物，取賈客顧已，為成棄捐不受。除賊、飢餓、險道。」時彼村籬柵及塹墻壁，圍彼牧象馬駝牛驢，以繩連繫。若比丘，畜生中盜解其繩而度籬柵，波羅夷；度塹棄捐，度桓墻成棄捐不受；
【現代漢語翻譯】 現代漢語譯本： 『如果有人偷盜價值五錢以上的財物，或者價值五錢的衣服。如果有人偷盜這些東西，阿阇世王（Ajatasattu，頻婆娑羅王之子）會施加什麼刑罰？』當時，阿難（Ananda，佛陀的十大弟子之一）接受了世尊（世尊，對佛陀的尊稱）的教導，頭面禮拜佛足，繞佛三圈，與兩位比丘一同進入羅閱祇城（Rajagrha，古印度摩揭陀國的首都）。到達四個城門的路口，他告訴路人：『如果比丘偷盜五錢或者價值五錢的衣服，阿阇世王會施加什麼刑罰？』當時，羅閱祇城四個路口的人回答說：『如果比丘偷盜五錢或者價值五錢的衣服，阿阇世王有教令說他們不是沙門（Sramana，指佛教的出家修行者）。』當時，阿難立即離開羅閱祇城，返回佛陀所在的地方，稟告佛陀說：『在羅閱祇城中詢問路人，如果比丘偷盜五錢或者價值五錢的衣服，阿阇世王有教令說他們不是沙門。』當時，世尊因為這件事，召集僧團，考慮到十種功德，世尊為沙門制定戒律，爲了使梵行（Brahmacarya，清凈的行為）能夠長久住世。『沙門應當知道這件事，如果比丘在村落或城郭中有偷盜的意圖，未經允許而拿取，以這種未經允許而拿取的行為，如果國王或者國王的大臣，捉住比丘，鞭打、捆綁、驅逐到國界之外，或者說：『呸，比丘！你不是（真正的比丘），你是賊。你不是（真正的比丘），你是小孩子。你不是（真正的比丘），你很愚癡。』做出這種未經允許而拿取的行為，構成波羅夷（Parajika，佛教戒律中最嚴重的罪行，會導致喪失比丘資格）。不受多舍（不受多舍，字面意思為『不給予』，指不接受供養）的比丘不應居住。』
在拘薩羅（Kosala，古印度十六雄國之一）的地方，那個地方靠近關卡。商人來到，對比丘說：『給關卡負責人一點東西，讓我能夠通過關卡，這東西給你一半。』那位比丘接受了這東西之後又反悔：『我不是犯了棄捐不受（指接受了本不該接受的財物）的罪嗎？』那位比丘將這件事稟告世尊。世尊告訴那位比丘：『如果比丘通過關卡運送貨物，價值達到五錢或者價值五錢的貨物，拿取商人的貨物，爲了完成棄捐不受。除了盜賊、飢餓、危險的道路。』當時，村莊的籬笆和壕溝、墻壁，圍著牧養的象、馬、駱駝、牛、驢，用繩子連線著。如果比丘，在畜生中盜走並解開它們的繩子，然後越過籬笆，構成波羅夷；越過壕溝，構成棄捐；越過墻壁，構成棄捐不受；
【English Translation】 English version: 『If someone steals property worth more than five coins, or clothing worth five coins. If someone steals these things, what punishment will King Ajatasattu (Ajatasattu, son of King Bimbisara) inflict?』 At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) received the teachings of the World-Honored One (World-Honored One, a respectful title for the Buddha), bowed his head to the Buddha's feet, circumambulated the Buddha three times, and entered the city of Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha) with two monks. Reaching the crossroads of the four city gates, he told the passersby: 『If a monk steals five coins or clothing worth five coins, what punishment will King Ajatasattu inflict?』 At that time, the people at the four crossroads of Rajagrha city replied: 『If a monk steals five coins or clothing worth five coins, King Ajatasattu has decreed that they are not Sramanas (Sramana, referring to Buddhist renunciates).』 At that time, Ananda immediately left Rajagrha city and returned to where the Buddha was, reporting to the Buddha: 『In Rajagrha city, I asked the passersby, if a monk steals five coins or clothing worth five coins, King Ajatasattu has decreed that they are not Sramanas.』 At that time, the World-Honored One, because of this matter, gathered the Sangha (Sangha, the Buddhist monastic community), considering ten merits, the World-Honored One established precepts for the Sramanas, so that Brahmacarya (Brahmacarya, pure conduct) could abide for a long time. 『Sramanas should know this matter, if a monk in a village or town has the intention to steal, taking what is not given, with this act of taking what is not given, if the king or the king's ministers, seize the monk, beat, bind, and expel him beyond the border, or say: 『Bah, monk! You are not (a true monk), you are a thief. You are not (a true monk), you are a child. You are not (a true monk), you are foolish.』 Committing this act of taking what is not given constitutes Parajika (Parajika, the most serious offense in Buddhist precepts, leading to the loss of monk status). A monk who is not 'given to' (referring to not accepting offerings) should not reside.』
In the place of Kosala (Kosala, one of the sixteen ancient Indian Mahajanapadas), that place is near the border. A merchant came and said to the monk: 『Give the border official a little something, so that I can pass through the border, and I will give you half of it.』 That monk accepted this thing and then regretted it: 『Am I not committing the offense of 'abandoning and not accepting' (referring to accepting property that should not be accepted)?』 That monk reported this matter to the World-Honored One. The World-Honored One told that monk: 『If a monk transports goods through the border, goods worth five coins or valued at five coins, taking the merchant's goods, in order to complete the 'abandoning and not accepting'. Except for thieves, famine, and dangerous roads.』 At that time, the village's fences and ditches, walls, surrounded the herded elephants, horses, camels, cattle, and donkeys, connected with ropes. If a monk, among the livestock, steals and unties their ropes, and then crosses the fence, it constitutes Parajika; crossing the ditch, it constitutes 'abandoning'; crossing the wall, it constitutes 'abandoning and not accepting';
若出墻外，為成棄捐不受。若外空澤中驅來入墻，為成棄捐不受；入塹，為成棄捐不受；入柵內，為成棄捐不受。若家家轉當得水分，若比丘以盜意決水放，下至五錢，為成棄捐不受。若手若腳、若木若鍬盜決，為成棄捐不受。彼比丘在水浴，浴未竟決溝放。彼居士瞋恚言：「此比丘詐浴而決溝放。」彼比丘各懷疑：「我等不成棄捐不受耶？」彼比丘以此事而白世尊。世尊告曰：「若以盜心決者，下直五錢而決，為成棄捐不受。及池水或有主或無主，中有鳥，以鳥故施羅網。若比丘以盜意，若網內若網外而盜鳥，下直五錢，為成棄捐不受(網內，網有主也。網外，池有主也。二事互有主也)。鳥或有主或無主，若比丘以盜心取鳥，為成棄捐不受。若居士以身瓔珞曝著日中在屋上，若鳥有主無主，彼鳥若撥珠瓔及諸瓔珞持去。若比丘奪之，若以盜意奪有主鳥，下直五錢，為成棄捐不受。」若比丘以新染衣屋上曝，若風吹墮地。若比丘持入舍而反悔：「我不成棄捐不受盜婆？」彼比丘白世尊。世尊告曰：「若以盜意，為成棄捐不受。若不以盜意，不成棄捐不受。」如是衣，若中閣墮下地、若下地至中閣、中閣至上閣，若以盜意，為成棄捐不受。如是及種種物，及麻米豆錢、大麥小麥、黑豆芥子為首，若以盜意取，直五錢，
【現代漢語翻譯】 現代漢語譯本 如果（穀物）被拿出墻外，就構成『棄捐不受』（Adinnādāna，不與取，盜取）罪，但不成立波羅夷（Pārājika，斷頭罪，逐出僧團）。如果（穀物）從墻外空曠的沼澤地被驅趕進入墻內，構成『棄捐不受』罪，但不成立波羅夷罪；進入溝渠，構成『棄捐不受』罪，但不成立波羅夷罪；進入柵欄內，構成『棄捐不受』罪，但不成立波羅夷罪。如果家家戶戶輪流用水，比丘以盜竊的心思決堤放水，價值達到五錢，構成『棄捐不受』罪，但不成立波羅夷罪。如果用手、用腳、用木頭、用鍬盜竊決堤，構成『棄捐不受』罪，但不成立波羅夷罪。那位比丘正在洗澡，洗澡還沒結束就決堤放水。那位居士生氣地說：『這位比丘假裝洗澡而決堤放水。』那些比丘各自懷疑：『我們是不是構成了『棄捐不受』罪，但不成立波羅夷罪呢？』那些比丘因此事稟告世尊（Śākyamuni，釋迦牟尼）。世尊告訴他們：『如果以盜竊的心思決堤，價值達到五錢，就構成『棄捐不受』罪，但不成立波羅夷罪。以及池塘的水，或者有主人，或者沒有主人，其中有鳥，因為鳥的緣故設定羅網。如果比丘以盜竊的心思，在網內或者網外盜取鳥，價值達到五錢，就構成『棄捐不受』罪，但不成立波羅夷罪（網內，網是有主人的。網外，池塘是有主人的。這兩件事互相都有主人）。鳥或者有主人，或者沒有主人，如果比丘以盜竊的心思取鳥，構成『棄捐不受』罪，但不成立波羅夷罪。如果居士將身上的瓔珞（A type of jewelry）放在陽光下曝曬在屋頂上，如果鳥有主人或者沒有主人，那鳥如果撥動珠子瓔珞以及各種瓔珞拿走。如果比丘奪取它，如果以盜竊的心思奪取有主人的鳥，價值達到五錢，就構成『棄捐不受』罪，但不成立波羅夷罪。』如果比丘將新染的衣服放在屋頂上曝曬，如果風吹落到地上。如果比丘拿入住所后反悔：『我是否構成了『棄捐不受』罪，但不成立波羅夷罪呢？』那位比丘稟告世尊。世尊告訴他：『如果以盜竊的心思，就構成『棄捐不受』罪，但不成立波羅夷罪。如果不以盜竊的心思，就不構成『棄捐不受』罪，但不成立波羅夷罪。』像這樣衣服，如果從中閣掉到下地、或者從下地到中閣、從中閣到上閣，如果以盜竊的心思，就構成『棄捐不受』罪，但不成立波羅夷罪。像這樣以及種種物品，以及麻、米、豆、錢、大麥、小麥、黑豆、芥菜為首，如果以盜竊的心思拿取，價值五錢，
【English Translation】 English version If (the grain) is taken outside the wall, it constitutes 'Adinnādāna' (taking what is not given, theft), but does not constitute Pārājika (defeat, expulsion from the Sangha). If (the grain) is driven from an empty swamp outside the wall into the wall, it constitutes 'Adinnādāna', but does not constitute Pārājika; if it enters a ditch, it constitutes 'Adinnādāna', but does not constitute Pārājika; if it enters a fence, it constitutes 'Adinnādāna', but does not constitute Pārājika. If households take turns using water, and a bhikkhu (Buddhist monk) intentionally breaches a dam to release water with the intention to steal, and the value reaches five coins, it constitutes 'Adinnādāna', but does not constitute Pārājika. If one breaches a dam by stealing with hands, feet, wood, or a hoe, it constitutes 'Adinnādāna', but does not constitute Pārājika. That bhikkhu is bathing, and before finishing bathing, he breaches a ditch to release water. That householder angrily says: 'This bhikkhu pretends to bathe and breaches a ditch to release water.' Those bhikkhus each doubt: 'Have we committed 'Adinnādāna', but not Pārājika?' Those bhikkhus reported this matter to Śākyamuni (the Buddha). The Buddha told them: 'If one breaches a dam with the intention to steal, and the value reaches five coins, it constitutes 'Adinnādāna', but does not constitute Pārājika. And the water in the pond, whether it has an owner or not, contains birds, and nets are set because of the birds. If a bhikkhu steals birds with the intention to steal, whether inside or outside the net, and the value reaches five coins, it constitutes 'Adinnādāna', but does not constitute Pārājika (inside the net, the net has an owner. Outside the net, the pond has an owner. These two things mutually have owners). Birds either have owners or do not have owners, if a bhikkhu takes a bird with the intention to steal, it constitutes 'Adinnādāna', but does not constitute Pārājika. If a householder exposes his body ornaments (A type of jewelry) to the sun on the roof, if the bird has an owner or does not have an owner, if that bird plucks the pearl ornaments and various ornaments and takes them away. If a bhikkhu snatches it, if he snatches a bird with an owner with the intention to steal, and the value reaches five coins, it constitutes 'Adinnādāna', but does not constitute Pārājika.' If a bhikkhu exposes newly dyed clothes on the roof, if the wind blows them to the ground. If a bhikkhu takes them into his dwelling and regrets it: 'Have I committed 'Adinnādāna', but not Pārājika?' That bhikkhu reported to the Buddha. The Buddha told him: 'If it is with the intention to steal, it constitutes 'Adinnādāna', but does not constitute Pārājika. If it is not with the intention to steal, it does not constitute 'Adinnādāna', but does not constitute Pārājika.' Like this clothing, if it falls from the middle floor to the lower floor, or from the lower floor to the middle floor, from the middle floor to the upper floor, if it is with the intention to steal, it constitutes 'Adinnādāna', but does not constitute Pārājika. Like this and various items, and hemp, rice, beans, money, barley, wheat, black beans, mustard seeds as the beginning, if taken with the intention to steal, the value is five coins,
為成棄捐不受。彼園果樹，胡桃㮈子椑桃梨為首，若比丘取食，便懷疑意：「我不侵眾僧及不與取，不成棄捐不受婆？」彼以事白世尊。世尊告曰：「不成棄捐不受。若非僧結界里，其有沙彌取果，無苦也。」師子竹園外殺鹿食肉飲血而眠，余殘。若比丘取食，是師子覺已求而不得，遍求鳴吼。佛知已問阿難言：「何故師子繞園鳴吼？」阿難以事具說。佛告：「若比丘師子所食殘，下直五錢而食，為成棄捐不受。」虎亦如是。及羆熊獼猴至豹畜生食肉，及兩足鷲鴟鵠鷹鷂為首，所食肉奪者。世尊告：「若鳥以取食而奪，為成棄捐不受。若驚走來，欲護令不取，不成棄捐不受。」若比丘，親里屠兒不與肉而取，便懷疑：「我不犯棄捐不受婆？」彼白世尊。世尊告：「若以盜意取者，為成棄捐不受。若以親里取，不成棄捐不受。」(王舍國竟)
佛在舍衛國與大比丘俱，從拘薩羅來至舍衛國薩羅槃園間遇賊。彼賊，或以王力或以村力捕得，奪彼賊衣缽還比丘。彼比丘各懷疑意：「我不成棄捐不受婆？」以事白世尊。世尊告：「若比丘，在賊許，以力奪衣，為成棄捐不受。若王力村力奪與者，不成棄捐不受(以不口告故。若言而奪不受)。」一比丘從拘薩羅來，道中為賊所剝。彼比丘以親里力而還奪賊衣缽。奪已，比
【現代漢語翻譯】 現代漢語譯本： 如果（果實）已經成熟到可以丟棄而無人拾取的程度，（則可以取食）。那個園子里的果樹，以胡桃（一種堅果）、㮈子（一種水果）、椑桃（一種水果）、梨為首。如果比丘取食，便會懷疑：『我沒有侵犯眾僧的（財物），也沒有不經允許而取用，這樣算不算構成棄捐不受呢？』他們將此事稟告世尊（佛陀）。世尊告訴他們：『不算構成棄捐不受。如果不是在僧團結界的範圍內，即使是沙彌取食果實，也沒有罪過。』
師子（獅子）竹園外，（有獅子）殺死鹿后食肉飲血而眠，留下殘餘。如果比丘取食，（而）獅子醒來后尋找卻找不到，便會四處鳴吼。佛陀知道后問阿難（佛陀的弟子）說：『什麼緣故獅子繞著園子鳴吼？』阿難將事情的經過詳細說了。佛陀告訴（比丘）說：『如果比丘取食獅子所食剩下的（肉），價值低於五錢，而食用，就構成棄捐不受。』虎（的情況）也是如此。以及羆（棕熊）、熊、獼猴，乃至豹等畜生所食的肉，以及兩足的鷲（一種大型猛禽）、鴟（貓頭鷹）、鵠（天鵝）、鷹、鷂（一種猛禽）等為首的（鳥類），所食的肉被奪取的（情況）。世尊告訴（比丘）說：『如果鳥類已經取食，（食物）卻被奪走，就構成棄捐不受。如果（鳥類）受驚嚇而逃走，（比丘）想要保護（食物）不被（其他動物）取走，就不構成棄捐不受。』
如果比丘的親戚是屠夫，（屠夫）沒有給（比丘）肉，（比丘）卻自己取了，便會懷疑：『我沒有犯棄捐不受吧？』他們將此事稟告世尊。世尊告訴（比丘）說：『如果以盜竊的心思取用，就構成棄捐不受。如果是以親戚的身份取用，就不構成棄捐不受。』（王舍國的情況到此結束）
佛陀在舍衛國（古印度城市）與眾多比丘在一起，從拘薩羅國（古印度國家）來到舍衛國薩羅槃園（地名）的途中，遇到了賊人。那些賊人，或者被國王的力量，或者被村莊的力量抓捕，奪回了賊人的衣缽還給比丘。那些比丘各自懷疑：『我們沒有構成棄捐不受吧？』將此事稟告世尊。世尊告訴（比丘）說：『如果比丘在賊人那裡，用武力奪回衣服，就構成棄捐不受。如果是國王或村莊的力量奪回給與的，就不構成棄捐不受（因為沒有口頭告知。如果口頭告知而奪回，則不能接受）。』一位比丘從拘薩羅國來，路上被賊人剝奪了（財物）。那位比丘用親戚的力量奪回了賊人的衣缽。奪回之後，
【English Translation】 English version: If (the fruit) has matured to the point of being discarded and no one picks it up, (then it can be taken). The fruit trees in that garden, led by walnuts (a type of nut), 㮈子 (a type of fruit), 椑桃 (a type of fruit), and pears. If a Bhikkhu (Buddhist monk) takes it, he will doubt: 'I have not violated the Sangha's (monastic community's) (property), nor have I taken it without permission, does this constitute 'becoming abandoned and not accepted'?' They reported this matter to the Blessed One (Buddha). The Blessed One told them: 'It does not constitute 'becoming abandoned and not accepted'. If it is not within the boundary of the Sangha's demarcation, even if a Samanera (novice monk) takes the fruit, there is no offense.'
Outside the Lion (Simha) Bamboo Grove, (a lion) kills a deer, eats the meat, drinks the blood, and sleeps, leaving leftovers. If a Bhikkhu takes it, (and) the lion wakes up and cannot find it, it will roar everywhere. The Buddha, knowing this, asked Ananda (Buddha's disciple): 'For what reason is the lion roaring around the grove?' Ananda explained the details of the matter. The Buddha told (the Bhikkhus): 'If a Bhikkhu takes and eats what is left of the lion's food, worth less than five coins, it constitutes 'becoming abandoned and not accepted'.' The same is true for tigers. And bears (grizzly bears), bears, macaques, and even animals like leopards that eat meat, as well as two-legged vultures (a large bird of prey), owls, swans, eagles, hawks (a type of bird of prey) as the leaders, whose eaten meat is taken away (situation). The Blessed One told (the Bhikkhus): 'If birds have already taken food, but (the food) is taken away, it constitutes 'becoming abandoned and not accepted'. If (the birds) are startled and run away, (the Bhikkhu) wants to protect (the food) from being taken away (by other animals), it does not constitute 'becoming abandoned and not accepted'.'
If a Bhikkhu's relative is a butcher, (the butcher) did not give (the Bhikkhu) meat, but (the Bhikkhu) took it himself, he will doubt: 'I have not violated 'becoming abandoned and not accepted', have I?' They reported this matter to the Blessed One. The Blessed One told (the Bhikkhus): 'If it is taken with the intention of stealing, it constitutes 'becoming abandoned and not accepted'. If it is taken as a relative, it does not constitute 'becoming abandoned and not accepted'.' (The situation in Rajagaha ends here)
The Buddha was in Savatthi (ancient Indian city) with many Bhikkhus, coming from Kosala (ancient Indian kingdom) to Savatthi, on the way to Saravana Park (place name), they encountered thieves. Those thieves were captured either by the power of the king or by the power of the village, and the robes and bowls of the thieves were taken back and returned to the Bhikkhus. Those Bhikkhus each doubted: 'We have not constituted 'becoming abandoned and not accepted', have we?' They reported this matter to the Blessed One. The Blessed One told (the Bhikkhus): 'If a Bhikkhu takes back clothes from the thieves by force, it constitutes 'becoming abandoned and not accepted'. If it is taken back and given by the power of the king or the village, it does not constitute 'becoming abandoned and not accepted' (because there is no verbal notification. If it is taken back after verbal notification, it cannot be accepted).' A Bhikkhu came from Kosala, and on the way, he was robbed by thieves. That Bhikkhu used the power of his relatives to take back the robes and bowls of the thieves. After taking it back,
丘便懷疑意：「我不成棄捐不受婆？」彼比丘以事白佛。佛告：「賊已得，不可以力奪。若以力奪、教他奪，為成棄捐不受。若比丘與直贖，得取。」於是尊者優波離白世尊：「若比丘眾僧財不與取，是誰物不與取？」世尊告：「若財以入面門，今當食，負去者，為成棄捐不受。如是財物當分是，取，為成棄捐不受。」尊者優波離：「若眾僧物、眾僧所須，彼比丘不與取，是誰棄捐不受？」世尊告：「眾僧物難賞，若檀越與財物，彼功德斷，是故棄捐不受。」優波離復白世尊：「佛塔寺彩幡蓋，若比丘不與取，是誰棄捐不受？」世尊告：「若佛塔寺物，取者，為成棄捐不受。聲聞塔亦爾。謂檀越施與塔寺，斷彼施主福，為成棄捐不受。盜塔寺物入地獄。」
佛世尊住那竭國揵抵越園(園主名也)。有優婆塞，自以信自在自悲自意，開作講堂已，私施與尊者羅云。於是尊者羅云受是講堂已，出行兩月。彼優婆塞聞尊者羅云受講堂已行至兩月，彼優婆塞聞已持講堂施與招提僧。於是尊者羅云行至兩月已還到那竭，羅云聞檀越持講堂施與招提僧，聞已到佛所，到已頭面禮佛足卻住一面。尊者羅云以事而白世尊。佛告汝羅云：「至彼優婆塞所，到已作如是說：『我于汝優婆塞作不可事、苦事、非事、不凈事、非沙門事、
【現代漢語翻譯】 現代漢語譯本： 那位比丘於是心生疑惑：『我是否因此構成了捨棄和不接受（僧團財物）的行為？』 那位比丘將此事稟告了佛陀。佛陀說：『盜賊已經得手，不可以強行奪回。如果用武力奪回，或者教唆他人去奪回，就構成了捨棄和不接受（僧團財物）的行為。如果比丘用錢贖回，就可以取回。』 於是尊者優波離請示世尊：『如果比丘未經允許拿取眾僧的財物，那麼未經允許拿取的又是誰的財物呢？』 世尊說：『如果財物已經擺在餐桌上，正要食用，卻被人拿走，就構成了捨棄和不接受（僧團財物）的行為。像這樣，財物應當分配，如果（有人）擅自拿取，就構成了捨棄和不接受（僧團財物）的行為。』 尊者優波離問：『如果是眾僧的物品、眾僧所需要的物品，那個比丘未經允許拿取，那麼他捨棄和不接受的又是誰的（供養）呢？』 世尊說：『眾僧的物品難以估量，如果施主供養財物，（比丘不與而取）會斷絕他們的功德，因此構成了捨棄和不接受（供養）的行為。』 優波離又請示世尊：『佛塔寺廟的彩幡、傘蓋，如果比丘未經允許拿取，那麼他捨棄和不接受的又是誰的（供養）呢？』 世尊說：『如果是佛塔寺廟的物品，拿取的人，就構成了捨棄和不接受（供養）的行為。聲聞塔也是如此。因為施主佈施給塔寺，（比丘不與而取）會斷絕施主的福報，因此構成了捨棄和不接受（供養）的行為。盜取塔寺的物品會墮入地獄。』
佛世尊住在那竭國揵抵越園（Khandavira Garden，園主的名字）。有一位優婆塞（Upasaka，在家男居士），因為相信自己的判斷，自作主張，建造了一座講堂后，私自將它佈施給了尊者羅云（Rahula）。於是尊者羅云接受了這座講堂后，外出行走了兩個月。那位優婆塞聽說尊者羅云接受講堂后已經離開兩個月了，於是又將講堂布施給了四方僧眾（Sangha）。於是尊者羅云外出行走了兩個月后返回那竭國，羅云聽說那位施主已經將講堂布施給了四方僧眾，聽后就來到佛陀處，到達后頂禮佛足，退到一旁。尊者羅云將此事稟告了世尊。佛陀告訴羅云：『你到那位優婆塞那裡，到達后這樣說：『我對你這位優婆塞做了不應該做的事、痛苦的事、錯誤的事、不清凈的事、非沙門（Sramana，出家修行者）所應做的事、』
【English Translation】 English version: The Bhikshu then doubted, 'Have I thus committed the act of abandoning and not accepting (the Sangha's property)?' That Bhikshu reported the matter to the Buddha. The Buddha said, 'The thief has already succeeded; it is not permissible to forcibly take it back. If one forcibly takes it back, or instructs another to take it back, it constitutes abandoning and not accepting (the Sangha's property). If the Bhikshu redeems it with money, it may be taken back.' Then Venerable Upali inquired of the World Honored One, 'If a Bhikshu takes the property of the Sangha without permission, whose property is it that is taken without permission?' The World Honored One said, 'If the property is already placed on the table, about to be eaten, and someone takes it away, it constitutes abandoning and not accepting (the Sangha's property). Likewise, if property should be distributed, and (someone) takes it without permission, it constitutes abandoning and not accepting (the Sangha's property).' Venerable Upali asked, 'If it is the property of the Sangha, what the Sangha needs, and that Bhikshu takes it without permission, whose (offering) is he abandoning and not accepting?' The World Honored One said, 'The property of the Sangha is immeasurable; if a donor offers property, (the Bhikshu taking without permission) severs their merit, therefore it constitutes abandoning and not accepting (the offering).' Upali further inquired of the World Honored One, 'The colored banners and canopies of the Buddha's stupa and temple, if a Bhikshu takes them without permission, whose (offering) is he abandoning and not accepting?' The World Honored One said, 'If it is the property of the Buddha's stupa and temple, the one who takes it constitutes abandoning and not accepting (the offering). It is the same for the Sravaka (listener) stupa. Because the donor gives to the stupa and temple, (the Bhikshu taking without permission) severs the donor's blessings, therefore it constitutes abandoning and not accepting (the offering). Stealing from stupas and temples leads to hell.'
The Buddha, the World Honored One, was residing in Khandavira Garden (name of the garden owner) in Nagarahara. There was an Upasaka (lay male devotee), who, relying on his own judgment, presumptuously built a lecture hall and privately donated it to Venerable Rahula. Then Venerable Rahula, having accepted the lecture hall, went away for two months. That Upasaka, hearing that Venerable Rahula had accepted the lecture hall and had been gone for two months, then donated the lecture hall to the Sangha (community of monks) of the four directions. Then Venerable Rahula, having been away for two months, returned to Nagarahara. Rahula heard that the donor had donated the lecture hall to the Sangha of the four directions, and upon hearing this, he went to the Buddha, arrived, prostrated himself at the Buddha's feet, and stood to one side. Venerable Rahula reported the matter to the World Honored One. The Buddha told Rahula, 'Go to that Upasaka, and upon arriving, say this: 'I have done to you, Upasaka, what should not be done, what is painful, what is wrong, what is impure, what is not the practice of a Sramana (ascetic),'
不隨順耶？』」於是尊者羅云受世尊所說、極受持，受持已從坐而起，繞佛而去。於是尊者羅云盡夜已，早起著衣持缽入那竭乞食。入那竭乞食已，往到彼優婆塞所。彼賢者眼遙見羅云來，見已從坐起，一向著衣叉十指，至羅云所白曰：「善來羅云！善哉羅云！久乃來，就此坐。」隨所施坐，羅云坐之。坐已告優婆塞言：「優婆塞！我不于汝不可事、苦事、非事、不凈事、非沙門事、不隨順耶？」如是說已，優婆塞言：「汝於我無有非事乃至不隨順。」聞是語已，羅云從坐起，還至佛所。到已頭面禮佛足，卻住一面，如事白佛。於是世尊以此事和合僧會已，世尊告諸比丘：「有十非法施、非法受、非法用。施一比丘已，奪持與二，是非法施、是非法受、是非法用。施二已，奪二與二，是非法施、非法受、非法用。奪二以與多者，是非法施受、是非法用。施多已奪與一，是非法施受用也。施一已奪與二、奪多施與僧、與僧已奪與他僧、與二僧已奪與比丘尼僧、奪比丘尼僧已與他比丘尼僧，僧斗作二分未合，奪一眾與一眾，或助一或不助一，是非法施、非法受、非法用。前施是施，后施非施。檀越施雖得自在，正可守護。王是地主，即床臥主。衣缽在比丘，此應用。」如是佛說，不與沙門結戒。即于蒲萄園中有主，有比丘
【現代漢語翻譯】 現代漢語譯本： 『不隨順嗎？』於是尊者羅云（Rāhula，佛陀之子）接受世尊所說，極其受持，受持后從座位起身，繞佛離去。於是尊者羅云整夜過後，清早起來穿好衣服，拿著缽進入那竭（Nagara，城市名）乞食。進入那竭乞食后，前往那位優婆塞（Upāsaka，在家男信徒）處。那位賢者遠遠地看見羅云前來，看見后從座位起身，整理好衣服，合掌，走到羅云處說道：『善來羅云！善哉羅云！很久才來，請在這裡坐。』羅云隨著他所施的座位坐下。坐下後告訴優婆塞說：『優婆塞！我對於你，沒有不可做的事、痛苦的事、不合理的事、不凈的事、非沙門（Śrāmaṇa，出家修行者）的事、不隨順的事嗎？』這樣說完后，優婆塞說：『你對於我，沒有不合理的事，乃至不隨順的事。』聽到這些話后，羅云從座位起身，返回佛陀處。到達后，頭面頂禮佛足，退到一旁站立，如實地將事情稟告佛陀。 於是世尊因為這件事召集僧眾集會後，世尊告訴諸位比丘：『有十種非法佈施、非法接受、非法使用。佈施給一位比丘后，奪走拿去給兩位，這是非法佈施、非法接受、非法使用。佈施給兩位后，奪走兩位拿去給兩位，這是非法佈施、非法接受、非法使用。奪走兩位拿去給更多的人，這是非法佈施、非法接受、非法使用。佈施給更多的人後，奪走拿去給一位，這是非法佈施、非法接受、非法使用。佈施給一位后，奪走拿去給兩位、奪走很多拿去佈施給僧團、佈施給僧團后奪走拿去給其他僧團、佈施給兩個僧團后奪走拿去給比丘尼僧團、奪走比丘尼僧團的拿去給其他比丘尼僧團，僧團爭鬥分成兩派尚未和解，奪走一方的給另一方，或者幫助一方或者不幫助一方，這是非法佈施、非法接受、非法使用。』 之前的佈施是佈施，之後的佈施不是佈施。施主佈施雖然可以自由決定，但應該好好守護。國王是土地的主人，也是床鋪的主人。衣缽在比丘手中，應該這樣使用。』 佛陀這樣說，不與沙門結戒。就在蒲萄園（葡萄園）中，有主人，有比丘。
【English Translation】 English version: 'Do I not comply?' Then Venerable Rāhula (son of the Buddha) received what the World-Honored One had said, upheld it exceedingly, and having upheld it, rose from his seat and departed, circumambulating the Buddha. Then Venerable Rāhula, having spent the entire night, arose early, put on his robes, and carrying his bowl, entered Nagara (city name) to beg for alms. Having entered Nagara to beg for alms, he went to that Upāsaka (male lay devotee). That worthy man saw Rāhula coming from afar, and having seen him, rose from his seat, arranged his robe, and with palms joined, approached Rāhula and said: 'Welcome, Rāhula! Welcome, Rāhula! It has been a long time since you came; please sit here.' Rāhula sat down on the seat offered to him. Having sat down, he said to the Upāsaka: 'Upāsaka! Am I to you something that is not to be done, something painful, something unreasonable, something impure, something not befitting a Śrāmaṇa (ascetic), something that does not comply?' Having said this, the Upāsaka said: 'To me, you are nothing unreasonable, nor anything that does not comply.' Having heard these words, Rāhula rose from his seat and returned to the Buddha. Having arrived, he bowed his head to the Buddha's feet, stood to one side, and reported the matter to the Buddha as it had happened. Then the World-Honored One, having convened the Sangha (monastic community) because of this matter, said to the Bhikshus (monks): 'There are ten kinds of unlawful giving, unlawful receiving, and unlawful use. Having given to one Bhikshu, then taking it away and giving it to two, this is unlawful giving, unlawful receiving, and unlawful use. Having given to two, then taking away two and giving it to two, this is unlawful giving, unlawful receiving, and unlawful use. Taking away two and giving it to many, this is unlawful giving, unlawful receiving, and unlawful use. Having given to many, then taking it away and giving it to one, this is unlawful giving, unlawful receiving, and unlawful use. Having given to one, then taking it away and giving it to two, taking away much and giving it to the Sangha, having given it to the Sangha and then taking it away and giving it to another Sangha, having given it to two Sanghas and then taking it away and giving it to the Bhikshuni (nun) Sangha, taking away from the Bhikshuni Sangha and giving it to another Bhikshuni Sangha, the Sangha fighting and divided into two factions not yet reconciled, taking away from one faction and giving it to the other, or helping one faction or not helping one faction, this is unlawful giving, unlawful receiving, and unlawful use.' 'The previous giving is giving, the subsequent giving is not giving. Although the donor is free to give, they should guard it well. The king is the lord of the land, and also the lord of the bed. The robes and bowl are in the hands of the Bhikshu; this is how they should be used.' Thus the Buddha spoke, not establishing precepts with the Shramanas. In the Grape Garden, there was an owner, and there were Bhikshus.
上樹，不與果上樹取果。取果，波逸提。若取果直五錢，為成棄捐不受。如是一切生果、一切生花。在甘蔗園，園有主，若比丘不與擷取持去，波逸提。果滿直五錢，為成棄捐不受。藕根有主無主，若比丘取有主者掘地，為波逸提。截，為波逸提。下直五錢，成棄捐不受。如是及一切根，比丘食處而受兩分，下直五錢，為成棄捐不受(言二人犯妄言)。及請飯兩分亦如是。若近國界，比丘教王各各相伐，為成棄捐不受。若自將導，成波羅夷。相伐起軍，波逸提。所得下直五錢，為成棄捐不受。◎
◎佛世尊在跋署村(金剛)跋渠沫江(秦言槃曲)，與大比丘僧俱。爾時世尊告諸比丘：「觀諸惡露，極觀莫疲坐。觀食不凈想不忘。何以故？觀惡露者得大果功德福。」爾時諸比丘作是念言：「世尊說惡露不凈行。乃至坐觀食不凈行。不凈行觀此行已，當得大果大功德報。諸賢當共勖勉觀不凈行，乃至坐觀食不凈行。我等觀此行已，當得大果大功德報。」是諸比丘觀不凈行、極觀不凈行，乃至坐觀食不凈行。作是觀行時，厭此臭身眾惱集會，還自慚愧，用此身為？何時當脫此苦？譬如壯夫端正無雙，以諸珍寶瓔珞其身，隨時澡浴香薰涂身，頭著寶冠及花鬘飾，身被天衣不受塵土，手腳柔軟發紺青色，須髭奮吒為人中最
【現代漢語翻譯】 現代漢語譯本：上樹摘取水果，但不允許從已經結果的樹上摘取。如果摘取，就觸犯了波逸提（Pācittiya，一種戒律）。如果摘取的水果價值五錢，就構成棄捐不受（一種罪過）。所有未成熟的水果和花朵都一樣。在甘蔗園裡，如果園子有主人，比丘未經允許就砍伐甘蔗並拿走，就觸犯波逸提。如果甘蔗價值五錢，就構成棄捐不受。藕根，無論有沒有主人，如果比丘未經允許挖掘有主的藕根，就觸犯波逸提。砍斷藕根，也觸犯波逸提。如果藕根價值五錢，就構成棄捐不受。所有根莖類植物都一樣。比丘在用餐地點接受兩份食物，如果食物價值五錢，就構成棄捐不受（意味著兩人犯了妄語）。接受兩份齋飯的情況也一樣。如果靠近國界，比丘教唆國王互相攻打，就構成棄捐不受。如果親自帶路，就犯了波羅夷（Pārājika，最重的罪）。如果因為互相攻打而發動戰爭，就觸犯波逸提。如果戰爭所得的財物價值五錢，就構成棄捐不受。 佛世尊在跋署村（Bhaddagāma，金剛）的跋渠沫江（Bhaggumudā，秦言槃曲）邊，與眾多比丘僧在一起。當時，世尊告訴比丘們：『觀察各種污穢不凈之物，盡力觀察，不要懈怠。觀察食物的不凈之相，不要忘記。為什麼呢？因為觀察污穢不凈之物，能獲得巨大的果報、功德和福報。』當時，比丘們這樣想：『世尊說觀察污穢不凈之行，乃至坐著觀察食物的不凈之行。觀察這種不凈之行后，就能獲得巨大的果報和功德。各位賢者應當共同努力，觀察不凈之行，乃至坐著觀察食物的不凈之行。我們觀察這種行為后，就能獲得巨大的果報和功德。』這些比丘觀察不凈之行，盡力觀察不凈之行，乃至坐著觀察食物的不凈之行。在進行這種觀察時，厭惡這個充滿煩惱的臭身，感到慚愧，心想：『用這個身體做什麼呢？什麼時候才能脫離這種痛苦呢？』譬如一個健壯英俊的男子，用各種珍寶裝飾身體，隨時洗澡，用香薰涂身體，頭上戴著寶冠和花環，身上穿著乾淨的天衣，手腳柔軟，頭髮烏黑，鬍鬚整齊，是人群中最...
【English Translation】 English version: Climbing a tree to take fruit is allowed, but taking fruit from a tree that already bears fruit is not allowed. If one takes it, it is a Pācittiya (an offense requiring expiation). If the fruit taken is worth five coins, it constitutes 'abandonment and non-acceptance' (a type of offense). The same applies to all unripe fruits and flowers. In a sugarcane field, if the field has an owner, and a bhikkhu cuts and takes sugarcane without permission, it is a Pācittiya. If the sugarcane is worth five coins, it constitutes 'abandonment and non-acceptance'. Lotus roots, whether they have an owner or not, if a bhikkhu digs up owned lotus roots without permission, it is a Pācittiya. Cutting the lotus root is also a Pācittiya. If the value is five coins, it constitutes 'abandonment and non-acceptance'. The same applies to all root vegetables. If a bhikkhu receives two portions of food at the dining place, and the food is worth five coins, it constitutes 'abandonment and non-acceptance' (implying two people are lying). The same applies to receiving two portions of alms. If near a national border, a bhikkhu instigates kings to fight each other, it constitutes 'abandonment and non-acceptance'. If one personally leads the way, it is a Pārājika (the most severe offense). If war breaks out due to the fighting, it is a Pācittiya. If the spoils of war are worth five coins, it constitutes 'abandonment and non-acceptance'. The Buddha, the World Honored One, was at Bhaddagāma (the village of auspiciousness, meaning diamond) by the Bhaggumudā River (meaning 'bent river' in Chinese), together with a large community of bhikkhus. At that time, the World Honored One told the bhikkhus: 'Observe the various foul and impure things, observe them diligently, do not be lazy. Observe the impurity of food, do not forget it. Why? Because observing foul and impure things brings great rewards, merit, and blessings.' At that time, the bhikkhus thought: 'The World Honored One speaks of observing impure practices, even sitting and observing the impurity of food. By observing these impure practices, we will obtain great rewards and merit. Worthy ones, let us all strive together to observe impure practices, even sitting and observing the impurity of food. After observing these practices, we will obtain great rewards and merit.' These bhikkhus observed impure practices, diligently observed impure practices, even sitting and observing the impurity of food. While engaging in this observation, they became disgusted with this foul body full of afflictions, felt ashamed, and thought: 'What is the use of this body? When will we be able to escape this suffering?' For example, a strong and handsome man, adorned with various jewels, bathing regularly, perfuming his body with incense, wearing a jeweled crown and garlands on his head, clothed in clean celestial garments, his hands and feet soft, his hair dark blue, his beard neatly trimmed, is the most...
。若以死蛇及狗、死人青膀膿爛食不盡段段異處、便血涂染臭處不凈，以此三尸瓔此人頸，人甚穢惡眾惱集會，還自慚愧，何時當早脫此患去？如是諸比丘觀諸不凈，乃至坐觀食不凈行，厭此臭身意自念言：「何時當死？」爾時眾中有一比丘觀不凈行，乃至自患厭，即捨本位，往獵師種沙門崛比丘所(沙門崛其名也)，語沙門崛言：「賢嚴比丘能殺我者，當雇卿三衣。」爾時沙門崛比丘手執利刀斷其命。殺此比丘已，執刀詣跋渠末水坐洗其血。時水上有立魔天(現神足在水上也)，贊沙門崛比丘言：「善哉善哉！賢嚴成大功德！能取精進比丘不度者度、不脫者脫、不般泥洹者令般泥洹。」時沙門崛比丘作是念：「誠如天言，我大得功德，令諸比丘不度者度、不脫者脫、不般泥洹者令般泥洹。既度沙門加得三衣。」喜自慶賀。爾時沙門崛比丘信此倒見已，執曏者刀，還至眾中房房告令：「我能不度者度、不脫者脫、不般泥洹者令般泥洹。」時諸比丘觀不凈行，乃至自厭臭身穢惡。房房中諸比丘出，詣沙門崛比丘所，作是語：「能取我輩殺斷命者，當雇卿三衣。」時沙門崛比丘執利刀殺一二三四五乃至六十比丘斷其命。爾時世尊十五日說戒，在大眾中敷高座坐具坐定，遍觀眾比丘竟，見諸比丘坐少不足言。世尊知問阿難：
【現代漢語翻譯】 現代漢語譯本：如果用死蛇以及狗、死人青腫腐爛吃不完一塊一塊散落各處、被血涂染的臭穢不潔之物，用這三種屍體纏繞在這個人的脖子上，這個人非常污穢醜惡令人厭惡，還會自己慚愧，什麼時候才能早點擺脫這種痛苦？像這樣，各位比丘觀察各種不凈之物，乃至靜坐觀察食物的不凈，厭惡這個臭身體，心裡自己想：『什麼時候才能死去？』當時，僧團中有一位比丘觀察不凈之行，乃至自己感到厭惡，就離開原來的位置，去獵人種姓的沙門崛比丘那裡（沙門崛是他的名字），對沙門崛說：『賢者，如果你能殺了我，我將僱傭你三衣。』當時，沙門崛比丘手持利刀斷了他的性命。殺了這位比丘后，拿著刀到跋渠末水邊坐著洗刀上的血。當時，水上有立魔天（顯現神通站在水上），讚歎沙門崛比丘說：『好啊好啊！賢者成就了大功德！能讓精進的比丘沒有度過的得到度過，沒有解脫的得到解脫，沒有般涅槃的令其般涅槃。』當時，沙門崛比丘這樣想：『確實像天人說的那樣，我獲得了大功德，讓那些沒有度過的比丘得到度過，沒有解脫的得到解脫，沒有般涅槃的令其般涅槃。既度化了沙門，又得到了三衣。』歡喜地自我慶賀。當時，沙門崛比丘相信了這種顛倒的見解后，拿著剛才的刀，回到僧團中，挨個房間宣告說：『我能讓沒有度過的得到度過，沒有解脫的得到解脫，沒有般涅槃的令其般涅槃。』當時，各位比丘觀察不凈之行，乃至厭惡自己臭穢的身體。各個房間中的比丘出來，到沙門崛比丘那裡，這樣說：『如果你能取走我們這些人的性命，我將僱傭你三衣。』當時，沙門崛比丘拿著利刀殺了一二三四五乃至六十位比丘，斷了他們的性命。當時，世尊在十五日說戒時，在大眾中鋪設高座坐具坐定，遍觀各位比丘，看到各位比丘坐得很少，感到奇怪。世尊知道后問阿難（Ananda）： English version: If one were to use a dead snake, a dog, a decaying corpse with festering sores and uneaten pieces scattered everywhere, and foul, unclean things stained with blood, using these three corpses to adorn this person's neck, that person would be extremely filthy and disgusting, causing annoyance to all, and would feel ashamed, wondering when they could escape this suffering. In this way, the Bhikshus (monks) contemplate various impure things, even sitting and contemplating the impurity of food, disgusted with this foul body, thinking to themselves, 'When will I die?' At that time, among the Sangha (community), there was a Bhikshu who contemplated the practice of impurity, even to the point of feeling disgusted with himself. He left his original place and went to the Shramana (ascetic) named Ghruta (clarified butter) of the hunter caste, saying to Shramana Ghruta, 'Venerable one, if you can kill me, I will hire you with three robes.' At that time, Shramana Ghruta Bhikshu, holding a sharp knife, ended his life. After killing this Bhikshu, he took the knife and went to the Vaggumuda (name of a river) river to sit and wash the blood from it. At that time, a Mara (demon) Deva (god) stood on the water (manifesting supernatural power on the water), praising Shramana Ghruta Bhikshu, saying, 'Excellent, excellent! Venerable one, you have accomplished great merit! You can liberate those diligent Bhikshus who have not been liberated, release those who have not been released, and lead those who have not attained Parinirvana (final liberation) to attain Parinirvana.' At that time, Shramana Ghruta Bhikshu thought, 'Indeed, as the Deva said, I have gained great merit, enabling those Bhikshus who have not been liberated to be liberated, those who have not been released to be released, and those who have not attained Parinirvana to attain Parinirvana. Having liberated the Shramanas, I will also receive three robes.' He rejoiced and congratulated himself. At that time, Shramana Ghruta Bhikshu, believing in this inverted view, took the knife he had used and returned to the Sangha, announcing in each room, 'I can liberate those who have not been liberated, release those who have not been released, and lead those who have not attained Parinirvana to attain Parinirvana.' At that time, the Bhikshus, contemplating the practice of impurity, even to the point of being disgusted with their own foul bodies, came out from their rooms and went to Shramana Ghruta Bhikshu, saying, 'If you can take our lives, we will hire you with three robes.' At that time, Shramana Ghruta Bhikshu, holding a sharp knife, killed one, two, three, four, five, even sixty Bhikshus, ending their lives. At that time, the World-Honored One (Bhagavan, the Buddha) was giving the precepts on the fifteenth day, sitting on a high seat in the midst of the assembly, and after looking around at the Bhikshus, he saw that there were few Bhikshus present and felt puzzled. The World-Honored One, knowing this, asked Ananda (the Buddha's attendant):
【English Translation】 English version: If one were to use a dead snake, a dog, a decaying corpse with festering sores and uneaten pieces scattered everywhere, and foul, unclean things stained with blood, using these three corpses to adorn this person's neck, that person would be extremely filthy and disgusting, causing annoyance to all, and would feel ashamed, wondering when they could escape this suffering. In this way, the Bhikshus (monks) contemplate various impure things, even sitting and contemplating the impurity of food, disgusted with this foul body, thinking to themselves, 'When will I die?' At that time, among the Sangha (community), there was a Bhikshu who contemplated the practice of impurity, even to the point of feeling disgusted with himself. He left his original place and went to the Shramana (ascetic) named Ghruta (clarified butter) of the hunter caste, saying to Shramana Ghruta, 'Venerable one, if you can kill me, I will hire you with three robes.' At that time, Shramana Ghruta Bhikshu, holding a sharp knife, ended his life. After killing this Bhikshu, he took the knife and went to the Vaggumuda (name of a river) river to sit and wash the blood from it. At that time, a Mara (demon) Deva (god) stood on the water (manifesting supernatural power on the water), praising Shramana Ghruta Bhikshu, saying, 'Excellent, excellent! Venerable one, you have accomplished great merit! You can liberate those diligent Bhikshus who have not been liberated, release those who have not been released, and lead those who have not attained Parinirvana (final liberation) to attain Parinirvana.' At that time, Shramana Ghruta Bhikshu thought, 'Indeed, as the Deva said, I have gained great merit, enabling those Bhikshus who have not been liberated to be liberated, those who have not been released to be released, and those who have not attained Parinirvana to attain Parinirvana. Having liberated the Shramanas, I will also receive three robes.' He rejoiced and congratulated himself. At that time, Shramana Ghruta Bhikshu, believing in this inverted view, took the knife he had used and returned to the Sangha, announcing in each room, 'I can liberate those who have not been liberated, release those who have not been released, and lead those who have not attained Parinirvana to attain Parinirvana.' At that time, the Bhikshus, contemplating the practice of impurity, even to the point of being disgusted with their own foul bodies, came out from their rooms and went to Shramana Ghruta Bhikshu, saying, 'If you can take our lives, we will hire you with three robes.' At that time, Shramana Ghruta Bhikshu, holding a sharp knife, killed one, two, three, four, five, even sixty Bhikshus, ending their lives. At that time, the World-Honored One (Bhagavan, the Buddha) was giving the precepts on the fifteenth day, sitting on a high seat in the midst of the assembly, and after looking around at the Bhikshus, he saw that there were few Bhikshus present and felt puzzled. The World-Honored One, knowing this, asked Ananda (the Buddha's attendant):
「云何阿難！今日眾僧坐何以希集會說戒。」時阿難承世尊所說、善受持，右膝著地，偏袒右肩整衣服，叉手向佛，白世尊言：「世尊敕諸比丘觀不凈行，乃至厭身臭處行不凈行，坐觀食想已，得大果大功德。爾時諸比丘各自相語：『諸賢當知，世尊說觀不凈行、行不凈行已，得大果大功德。我等當共觀不凈行、行不凈行已，得大果大功德。』爾時諸比丘觀不凈行、行不凈行已，厭此臭身。譬如壯夫端正無雙，以諸珍寶瓔珞其身，隨時澡浴香薰涂身，頭著寶冠及花鬘飾，身被天衣不受塵土，手腳柔軟發紺青色，須髭奮吒為人中最。若以死蛇及狗、死人青膀膿爛食不盡段段異處、便血涂染臭處不凈，以此三尸瓔此人頸，人甚穢惡眾惱集會，還自慚愧，何時當早脫此患去？如是眾比丘觀諸不凈，乃至坐觀食觀不凈行，厭此臭身，意自念言：『何時當死。』爾時眾中有一比丘觀不凈行，乃至自患厭，即捨本位，往獵師種沙門崛比丘所，語沙門崛言：『賢嚴比丘能殺我者，當雇卿三衣。』爾時沙門崛比丘手執利刀斷其命。殺此比丘已，執利刀詣跋渠沫水坐洗其血。時水上有立魔天，贊沙門崛比丘：『善哉善哉！賢嚴！成大功德，能取精進比丘不度者度、不脫者脫、不般涅槃者令般涅槃。』時沙門崛比丘作是念：『誠如天言，我
【現代漢語翻譯】 現代漢語譯本： 阿難，這是什麼緣故呢？為什麼今天的眾僧要稀少地聽聞說戒？』 當時阿難領受了世尊所說的話，善於接受並保持，右膝跪地，袒露右肩整理衣服，雙手合十面向佛陀，稟告世尊說：『世尊曾經教導眾比丘觀察不凈之行，乃至厭惡身體的臭穢之處而修不凈之行，靜坐觀察食物的觀想，這樣可以獲得巨大的果報和功德。 當時，眾比丘各自互相說道：『各位賢者應當知道，世尊說過觀察不凈之行、修行不凈之行后，可以獲得巨大的果報和功德。我們應當一起觀察不凈之行、修行不凈之行，從而獲得巨大的果報和功德。』 當時，眾比丘觀察不凈之行、修行不凈之行后，厭惡這個臭穢的身體。譬如一個健壯的男子，容貌端正舉世無雙，用各種珍寶裝飾他的身體，隨時洗澡用香薰塗抹身體，頭上戴著寶冠和花鬘裝飾，身上穿著天衣不受塵土沾染，手腳柔軟，頭髮呈紺青色，鬍鬚奮張，是人中的佼佼者。 如果用死蛇以及死狗、死人身上青腫腐爛尚未吃完的屍塊，一段段地散落在各處，用膿血塗抹，臭穢不凈，用這三種屍體像瓔珞一樣裝飾在這個人的脖子上，這個人會感到非常穢惡，被眾人惱亂，還會自己感到慚愧，想著什麼時候才能早點擺脫這種禍患？ 像這樣，眾比丘觀察各種不凈之物，乃至靜坐觀察食物的觀想，修行不凈之行，厭惡這個臭穢的身體，心中想著：『什麼時候才能死去。』 當時，眾比丘中有一個比丘觀察不凈之行，乃至自己感到厭惡，於是離開原來的位置，前往獵人種姓的沙門崛（Śramaṇa-gupta）比丘那裡，對沙門崛說：『賢者，如果您能殺了我，我就把我的三衣僱傭給您。』 當時，沙門崛比丘手持利刀斷了他的性命。殺死這個比丘后，拿著利刀到跋渠沫（Báqúmò）水邊坐著清洗刀上的血。當時，水上有位立魔天，讚歎沙門崛比丘說：『好啊好啊！賢者！成就了巨大的功德，能夠度化那些沒有被度化、解脫那些沒有被解脫、讓那些沒有般涅槃的人進入般涅槃。』 當時，沙門崛比丘這樣想：『確實像天人說的那樣，我』
【English Translation】 English version: 『What is the reason, Ānanda (阿難, name of a disciple of the Buddha)! Why is it that today the Sangha (眾僧, monastic community) is rarely hearing the recitation of the precepts?』 Then Ānanda, receiving what the World-Honored One (世尊, epithet of the Buddha) had said, skillfully accepted and retained it, knelt on his right knee, bared his right shoulder, arranged his robes, and, with his palms joined, addressed the World-Honored One, saying: 『The World-Honored One once instructed the Bhikshus (比丘, Buddhist monks) to contemplate impure practices, even to loathe the foulness of the body and engage in impure practices, and to contemplate the thought of food while sitting, thereby attaining great rewards and merits. At that time, the Bhikshus spoke among themselves, saying: 『Venerable ones, you should know that the World-Honored One has said that by contemplating impure practices and engaging in impure practices, one can attain great rewards and merits. We should together contemplate impure practices and engage in impure practices, thereby attaining great rewards and merits.』 At that time, the Bhikshus, having contemplated impure practices and engaged in impure practices, loathed this foul body. For example, a strong man, with unparalleled handsome features, adorns his body with various jewels, bathes regularly, perfumes his body with incense, wears a jeweled crown and floral garlands on his head, is clothed in celestial garments untouched by dust, has soft hands and feet, and hair of dark blue color, with vigorous whiskers, is the best among men. If dead snakes, dead dogs, and pieces of a dead person』s body, blue and festering, not fully consumed, scattered in various places, smeared with pus and blood, foul and impure, were used as ornaments around this person』s neck, this person would feel extremely disgusted, be troubled by the crowd, and would feel ashamed, thinking about when he could get rid of this affliction as soon as possible? In this way, the Bhikshus contemplated various impure things, even sitting and contemplating the thought of food, engaging in impure practices, loathing this foul body, thinking in their minds: 『When will I die?』 At that time, among the Bhikshus, one Bhikshu, contemplating impure practices, even became disgusted with himself, so he left his original place and went to the Śramaṇa-gupta (沙門崛, name of a monk) Bhikshu of the hunter caste, and said to Śramaṇa-gupta: 『Venerable one, if you can kill me, I will hire you with my three robes.』 At that time, the Śramaṇa-gupta Bhikshu, holding a sharp knife, severed his life. After killing this Bhikshu, he took the sharp knife and sat by the Báqúmò (跋渠沫, name of a river) River to wash the blood off the knife. At that time, there was a standing Māra (魔, demon) in the water, praising the Śramaṇa-gupta Bhikshu, saying: 『Excellent, excellent! Venerable one! You have achieved great merit, able to liberate those who have not been liberated, release those who have not been released, and lead those who have not attained Parinirvana (般涅槃, complete nirvana) to enter Parinirvana.』 At that time, the Śramaṇa-gupta Bhikshu thought: 『Indeed, as the Deva (天, god) said, I』
得大功德，令諸比丘不度者度、不脫者脫、不般涅槃者令般涅槃。既度沙門加得三衣。』喜自慶賀。爾時沙門崛比丘信此倒見已，執曏者刀還至眾中房房告令：『我能不度者度、不脫者脫、不般涅槃者令般涅槃。』時諸比丘觀不凈行，乃至自厭臭身穢惡。房房中諸比丘出，詣沙門崛比丘所，作是語：『能取我輩殺斷命者，當雇卿三衣。』時沙門崛比丘執利刀殺一二三四五乃至六十比丘斷其命。以是之故比丘僧說戒希少。善哉世尊！愿說余方便，使諸比丘得無量智慧之證。」
爾時世尊告諸比丘：「當學安般念，廣修其行，食息之頃莫失安般念行。何以故？行安般念廣修其行，后得大果有大功德報。於此比丘中，比丘若在村落、若在城郭依彼止住，到時著衣持缽入村落乞食。將護其身，專定六根莫失至行。若眼見色不興起想染著之意，作如是行，則成眼根。如是耳鼻舌身意，法不興起想染著之意，意不適彼則成意根。若於村落乞食之後，取衣缽著房中，先洗腳舉尼師壇著肩上，求無人處，向彼閑靖樹下露精草廬、園外平處冢間山谷巖窟，依彼止住。若至閑居，若至樹下布尼師壇，結加趺坐。平坐不傾猗，繫念在門(鼻也)。比丘念息頃，息出亦念、息入亦念、息出長亦知長、息入長亦知長、息出短亦知短、息入短
【現代漢語翻譯】 現代漢語譯本： 『獲得大功德，能讓那些未得度的比丘得度，未解脫的比丘解脫，未般涅槃的比丘般涅槃。』（如果）已經度化沙門，（還能）額外得到三衣。』（他）歡喜地自我慶賀。當時，沙門崛（Śramaṇa Guptaka）（比丘）相信了這種顛倒的見解，拿著（之前）指向（他的）刀，回到僧眾中，挨個房間宣告說：『我能讓那些未得度的得度，未解脫的解脫，未般涅槃的般涅槃。』當時，眾比丘觀察不凈之行，乃至厭惡自身臭穢。各個房間中的比丘出來，前往沙門崛（Śramaṇa Guptaka）比丘處，這樣說道：『如果能取我等的性命，當僱傭你三衣。』當時，沙門崛（Śramaṇa Guptaka）比丘拿著利刀，殺了一二三四五乃至六十個比丘，斷絕了他們的性命。因為這個緣故，比丘僧團說戒的人數稀少。善哉世尊！愿您能說出其餘的方便法門，使眾比丘能夠獲得無量智慧的證悟。」
這時，世尊告訴眾比丘：『應當學習安般念（Ānāpānasmṛti，入出息念），廣泛地修習這種修行，即使在呼吸之間也不要失去安般念（Ānāpānasmṛti）的修行。為什麼呢？因為修行安般念（Ānāpānasmṛti），廣泛地修習這種修行，將來能得到大的果報，有大的功德。在這眾比丘中，比丘如果住在村落或者城郭，依靠那裡居住，到時間了就穿好衣服，拿著缽，進入村落乞食。守護好自己的身心，專心安定六根，不要失去正行。如果眼睛看到顏色，不生起貪染的念頭，這樣修行，就能成就眼根。像這樣，耳鼻舌身意，對於法不生起貪染的念頭，心意不傾向於那些（事物），就能成就意根。如果在村落乞食之後，取回衣缽，放在房中，先洗腳，舉起尼師壇（Niṣīdana，坐具）放在肩膀上，尋找沒有人的地方，前往那些寂靜的樹下、露天的精舍草廬、園林外面的平地、墳墓之間、山谷巖窟，依靠那裡居住。如果到了閑靜的地方，或者到了樹下，鋪開尼師壇（Niṣīdana），結跏趺坐。平穩地坐著，身體不傾斜，將心念繫在鼻端（鼻孔）。比丘在念氣息的時候，氣息呼出也知道，氣息吸入也知道，氣息呼出長也知道長，氣息吸入長也知道長，氣息呼出短也知道短，氣息吸入短
【English Translation】 English version: '[He] obtains great merit, enabling those Bhikshus (monks) who have not been delivered to be delivered, those who have not been liberated to be liberated, and those who have not attained Parinirvana (final liberation) to attain Parinirvana (final liberation). [If he] has already delivered a Shramana (ascetic), [he] additionally obtains three robes.' [He] joyfully congratulates himself. At that time, the Bhikshu (monk) Śramaṇa Guptaka (沙門崛) (ascetic Guptaka) believed in this inverted view, took the knife that had been pointed at [him], returned to the Sangha (community), and announced from room to room, saying: 'I can enable those who have not been delivered to be delivered, those who have not been liberated to be liberated, and those who have not attained Parinirvana (final liberation) to attain Parinirvana (final liberation).' At that time, the Bhikshus (monks) contemplated impure practices, even to the point of loathing their own foul and disgusting bodies. The Bhikshus (monks) from each room came out and went to the Bhikshu (monk) Śramaṇa Guptaka (沙門崛) (ascetic Guptaka), saying: 'If [you] can take our lives, we will hire you with three robes.' At that time, the Bhikshu (monk) Śramaṇa Guptaka (沙門崛) (ascetic Guptaka) took a sharp knife and killed one, two, three, four, five, and even sixty Bhikshus (monks), cutting off their lives. Because of this, the Bhikshu (monk) Sangha (community) had few members to recite the precepts. Excellent, World-Honored One! May [you] speak of other expedient means, so that the Bhikshus (monks) may attain the realization of immeasurable wisdom.'
At that time, the World-Honored One told the Bhikshus (monks): 'You should learn Ānāpānasmṛti (安般念) (mindfulness of breathing), extensively cultivate this practice, and not lose the practice of Ānāpānasmṛti (安般念) (mindfulness of breathing) even for a moment. Why? Because practicing Ānāpānasmṛti (安般念) (mindfulness of breathing) and extensively cultivating this practice will lead to great rewards and great merit in the future. Among these Bhikshus (monks), if a Bhikshu (monk) lives in a village or town, relying on that place to reside, when the time comes, he puts on his robes, carries his bowl, and enters the village to beg for food. He protects his body and mind, focuses and stabilizes his six senses, and does not lose the right practice. If the eye sees a color, he does not give rise to thoughts of attachment, and by practicing in this way, he perfects the eye sense. Similarly, with the ear, nose, tongue, body, and mind, if he does not give rise to thoughts of attachment to the Dharma (teachings), and his mind does not incline towards those [things], he perfects the mind sense. If, after begging for food in the village, he takes his robes and bowl back to his room, first washes his feet, lifts his Niṣīdana (尼師壇) (sitting cloth) onto his shoulder, and seeks a deserted place, going to those quiet places under trees, open-air huts, outside gardens on flat ground, among tombs, in mountain valleys, or in caves, relying on those places to reside. If he arrives at a quiet place or under a tree, he spreads out his Niṣīdana (尼師壇) (sitting cloth) and sits in the lotus position. He sits upright without leaning, and focuses his mind on the entrance (the nose). When the Bhikshu (monk) is mindful of his breath, he knows when the breath goes out, he knows when the breath comes in, he knows when the breath goes out long, he knows when the breath comes in long, he knows when the breath goes out short, he knows when the breath comes in short
亦知短、身諸毛孔息出盡覺知、身諸毛孔息入盡覺知。若意定，覺滅出息、覺滅入息。身口意覺滅出息、覺滅入息(出息為安入息為般)。譬如旋作輪若旋弟子，牽旋長亦知、牽旋短亦知(此土亦作此輪作，南土名之為勃勃作，大品衍中輪同此)。比丘如是行安般念廣修其行，乃至意念覺滅出息入息。作是行安般念廣修其行，得大果有大功德報。」爾時諸比丘各自相敕：「世尊憐愍卿等說安般念，欲使我等廣修其行。行安般念廣修其行已，得大果報有大功德。卿等來共至所在，行安般念廣修其行，不失安般念。何以故？行安般念廣修其行，得大果報有大功德。」爾時諸比丘行安般念廣修其行，逮無量智慧，證得阿羅漢道。爾時尊者阿難詣世尊所，頭面禮佛足右膝著地，叉手向佛，白世尊曰：「世尊廣說安般念行乃至廣修其行。諸比丘承佛聖教行安般念，皆得無量智慧，證得阿羅漢道。」爾時世尊以是因緣、以是妙行集和合僧，備十功德，世尊為沙門結戒：「諸比丘當防此事。若比丘，若人、人形之類，自手念斷其命，若持刀、若使他持、勸他使死。若稱譽死，或作是語：『咄此男子！用此苦生為？汝生不如死。』彼人心從此心作是念，無數方便勸他使死、若稱譽死。設使此人就死者，如是比丘棄捐不受。」比丘在避屏
【現代漢語翻譯】 現代漢語譯本： 也知道短促的呼氣、身體所有毛孔呼氣時完全覺知、身體所有毛孔吸氣時完全覺知。如果意念安定，覺知滅盡的呼氣、覺知滅盡的吸氣。身口意覺知滅盡的呼氣、覺知滅盡的吸氣（出息為安，入息為般）。譬如旋轉製作輪子的工匠或旋轉輪子的弟子，牽引旋轉長了也知道、牽引旋轉短了也知道（此地也製作這種輪子，南方稱之為勃勃作，《大品般若經》中的輪子與此相同）。比丘這樣實行安般念，廣泛地修習這種修行，乃至意念覺知滅盡的呼氣和吸氣。這樣實行安般念，廣泛地修習這種修行，能得到大的果報，有大的功德報償。』 當時，眾比丘各自互相告誡：『世尊憐憫你們，說了安般念，想要使我們廣泛地修習這種修行。實行安般念，廣泛地修習這種修行后，能得到大的果報，有大的功德。你們來，一起到各自所在的地方，實行安般念，廣泛地修習這種修行，不要失去安般念。為什麼呢？實行安般念，廣泛地修習這種修行，能得到大的果報，有大的功德。』 當時，眾比丘實行安般念，廣泛地修習這種修行，獲得了無量的智慧，證得了阿羅漢道（Arhat）。當時，尊者阿難（Ānanda）前往世尊（Buddha）處，頭面頂禮佛足，右膝著地，合掌向佛，稟告世尊說：『世尊廣泛地說了安般唸的修行，乃至廣泛地修習這種修行。眾比丘秉承佛的聖教，實行安般念，都得到了無量的智慧，證得了阿羅漢道。』 當時，世尊因為這個因緣，因為這種美妙的修行，集合僧團，具備十種功德，世尊為沙門（Śrāmaṇa）制定戒律：『眾比丘應當防範這件事。如果比丘，如果是人、人形之類，親手了斷自己的性命，或者拿著刀，或者使喚他人拿著刀，勸說他人去死。或者稱讚死亡，或者說這樣的話：『唉，這個男子！用這種痛苦的生存做什麼呢？你活著不如死了。』那個人心裡從此就產生這樣的念頭，用無數的方法勸說他人去死、或者稱讚死亡。假使這個人就去死了，這樣的比丘就被拋棄，不被接受。』比丘在避開屏障的地方
【English Translation】 English version: Also knows the short exhalation, fully aware of the exhalation from all the pores of the body, fully aware of the inhalation from all the pores of the body. If the mind is stable, aware of the cessation of exhalation, aware of the cessation of inhalation. Body, speech, and mind aware of the cessation of exhalation, aware of the cessation of inhalation (exhalation is āna, inhalation is apāna). For example, a wheel maker or a disciple who spins a wheel, knows when the pull is long, and knows when the pull is short (this place also makes this kind of wheel, in the south it is called 'Bobbak', the wheel in the Mahāprajñāpāramitā Sūtra is the same as this). A Bhikṣu (monk) thus practices Ānāpānasmṛti (mindfulness of breathing), extensively cultivating this practice, even to the point of the mind being aware of the cessation of exhalation and inhalation. Practicing Ānāpānasmṛti in this way, extensively cultivating this practice, one can obtain great rewards and great meritorious recompense.』 At that time, the Bhikṣus (monks) each admonished one another: 『The World-Honored One (Buddha) has compassion for you and has spoken of Ānāpānasmṛti (mindfulness of breathing), desiring to enable us to extensively cultivate this practice. After practicing Ānāpānasmṛti (mindfulness of breathing), extensively cultivating this practice, one can obtain great rewards and great merit. Come, let us go together to our respective places, practice Ānāpānasmṛti (mindfulness of breathing), extensively cultivate this practice, and not lose Ānāpānasmṛti (mindfulness of breathing). Why? Because practicing Ānāpānasmṛti (mindfulness of breathing), extensively cultivating this practice, one can obtain great rewards and great merit.』 At that time, the Bhikṣus (monks) practiced Ānāpānasmṛti (mindfulness of breathing), extensively cultivating this practice, attained immeasurable wisdom, and attained the state of Arhat (one who is worthy). At that time, Venerable Ānanda (Buddha's attendant) went to the World-Honored One (Buddha), bowed his head to the Buddha's feet, knelt on his right knee, and, with palms together, said to the World-Honored One: 『The World-Honored One has extensively spoken of the practice of Ānāpānasmṛti (mindfulness of breathing), and extensively cultivated this practice. The Bhikṣus (monks), upholding the Buddha's holy teachings, practice Ānāpānasmṛti (mindfulness of breathing), and have all attained immeasurable wisdom and attained the state of Arhat (one who is worthy).』 At that time, the World-Honored One (Buddha), because of this cause and condition, because of this wonderful practice, gathered the Sangha (monastic community), possessing ten merits, the World-Honored One established precepts for the Śrāmaṇas (ascetics): 『The Bhikṣus (monks) should guard against this matter. If a Bhikṣu (monk), if a person, a human-like being, personally ends his own life, or holds a knife, or causes another to hold a knife, or persuades another to die. Or praises death, or says such words as: 『Alas, this man! What is the use of this painful existence? It is better for you to die than to live.』 That person's mind from then on produces such thoughts, using countless methods to persuade others to die, or praises death. Supposing this person then goes to die, such a Bhikṣu (monk) is rejected and not accepted.』 The Bhikṣu (monk) in a secluded place
處，持弓刀弩關機(機射科)及阱用是殺人者，波羅移不受。比丘向官讒言、以官勢殺人者，波羅移不受。比丘鞞陀路婆(鬼著尸也，使起殺人)、若作咒、若作藥持用殺人，波羅移不受。比丘作弶罥人頸殺，波羅移不受。比丘和合吐下藥、若灌鼻若從下灌、若鍼灸出血、若著眼、散持用殺人者，波羅移不受。若複比丘，女人懷妊，有殺心持手按腹、若教他人按。若兒女人死，波羅移不受。若一死二死，俱波羅移不受。若比丘懷殺心教人投火赴水投巖，作是殺人者，波羅移不受(外道多爾故戒)。比丘懷殺心，密作書讒，使持書人云有重罪，令殺彼。若殺者，波羅移不受。在母胞胎中得二根：身根、命根，比丘若於彼懷殺意咒墮人胎，作是殺者，波羅移不受。
佛世尊在舍衛國祇樹給孤獨園。當爾時尊者薄佉羅處鍜作園中(鍛作人立此園，故以為名)止房中遇患病苦。尊者分尼侍扶給水漿。爾時薄佉羅語分尼：「往詣佛所，持我名字頭面禮世尊，聖體康強輕利不？起居有力得行道不？往作是語：『近日薄佉羅比丘在鍛作園止房中遇病困。此比丘遙禮世尊，聖體康強輕利不？起居有力得行道不？薄佉羅比丘欲來覲世尊，但患身，無氣力至世尊所問訊。善哉世尊！愿屈意至鍛作園，為薄佉羅比丘。』」爾時分尼比丘
【現代漢語翻譯】 現代漢語譯本：如果比丘使用弓、刀、弩等武器，或者設定機關陷阱來殺人，觸犯波羅夷罪，不被接受（不被原諒）。如果比丘向官府進讒言，藉助官府的勢力來殺人，觸犯波羅夷罪，不被接受。如果比丘使用鞞陀路婆（指鬼附在屍體上，使其起來殺人），或者使用咒語、藥物來殺人，觸犯波羅夷罪，不被接受。如果比丘設定繩索套住人的脖子來殺人，觸犯波羅夷罪，不被接受。如果比丘混合催吐藥，或者通過灌鼻、下灌，或者鍼灸出血，或者塗抹眼睛等方式來殺人，觸犯波羅夷罪，不被接受。如果比丘發現女人懷孕，心懷殺意用手按壓她的腹部，或者教唆他人按壓，導致胎兒或女人死亡，觸犯波羅夷罪，不被接受。如果導致一人或兩人死亡，都觸犯波羅夷罪，不被接受。如果比丘心懷殺意，教唆他人投火、跳水、跳崖等方式來殺人，觸犯波羅夷罪，不被接受（因為外道經常這樣做，所以制定此戒）。如果比丘心懷殺意，秘密寫信誣陷他人，讓送信的人說此人有重罪，導致此人被殺，如果此人被殺，觸犯波羅夷罪，不被接受。在母親的胞胎中，胎兒具有兩種根：身根和命根。如果比丘對胎兒懷有殺意，唸咒墮胎，這種殺人行為觸犯波羅夷罪，不被接受。 佛世尊住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者薄佉羅（Bhakkula）住在鍜作園（鐵匠作坊附近的園林，因此得名）的止房中，身患重病，痛苦不堪。尊者分尼（Phunni）侍奉他，給他提供水和飲料。當時，薄佉羅對比丘分尼說：『你去拜訪佛陀，用我的名字向世尊頂禮，問候世尊身體是否康健，是否輕快有力，是否能夠順利修行？你去這樣說：「近日，薄佉羅比丘住在鍜作園的止房中，身患重病。這位比丘遙向世尊頂禮，問候世尊身體是否康健，是否輕快有力，是否能夠順利修行？薄佉羅比丘想要來拜見世尊，但是身體虛弱，沒有力氣到世尊那裡問候。希望世尊能夠屈尊來到鍜作園，看望薄佉羅比丘。」』當時，分尼比丘
【English Translation】 English version: If a Bhikkhu uses bows, knives, crossbows, or sets up killing machines (automatic shooting devices) and traps to kill, he commits a Parajika offense and is not accepted (not forgiven). If a Bhikkhu slanders someone to the government, using the power of the government to kill, he commits a Parajika offense and is not accepted. If a Bhikkhu uses a 'Bhuta-vesa' (a ghost possessing a corpse to make it kill), or uses spells or drugs to kill, he commits a Parajika offense and is not accepted. If a Bhikkhu sets up a noose to strangle someone to death, he commits a Parajika offense and is not accepted. If a Bhikkhu mixes emetic drugs, or administers them through the nose, or through the lower passage, or uses acupuncture to draw blood, or applies substances to the eyes, scattering them to kill, he commits a Parajika offense and is not accepted. Furthermore, if a Bhikkhu finds a woman pregnant and, with murderous intent, presses her abdomen with his hand, or instructs others to press it, causing the death of the fetus or the woman, he commits a Parajika offense and is not accepted. If one or two die, both constitute a Parajika offense and are not accepted. If a Bhikkhu, with murderous intent, instructs someone to jump into fire, water, or off a cliff to kill, he commits a Parajika offense and is not accepted (because non-Buddhists often do this, hence the precept). If a Bhikkhu, with murderous intent, secretly writes a slanderous letter, instructing the messenger to say that the person has committed a serious crime, leading to their execution, if that person is killed, he commits a Parajika offense and is not accepted. In the mother's womb, the fetus has two roots: the physical root (身根, shen gen) and the life root (命根, ming gen). If a Bhikkhu harbors murderous intent towards the fetus and chants mantras to induce abortion, this act of killing constitutes a Parajika offense and is not accepted. The Buddha, the World Honored One, was residing in the Jetavana Anathapindika-arama (祇樹給孤獨園, Qíshù Jígūdúyuán) in Shravasti (舍衛國, Shèwèiguó). At that time, the Venerable Bhakkula (薄佉羅, Bóqiéluó) was staying in a dwelling in the blacksmith's garden (鍜作園, Duànzuòyuán) (named because blacksmiths had set up their workshops there), suffering from a severe illness. The Venerable Phunni (分尼, Fēnní) was attending to him, providing water and drinks. Then, Bhakkula said to the Bhikkhu Phunni: 'Go to the Buddha, bow to the World Honored One in my name, and ask if the Holy One is healthy, light, and strong? Is he able to practice the Way with vigor? Go and say this: "Recently, the Bhikkhu Bhakkula has been staying in a dwelling in the blacksmith's garden, suffering from a severe illness. This Bhikkhu bows to the World Honored One from afar, asking if the World Honored One is healthy, light, and strong? Is he able to practice the Way with vigor? Bhikkhu Bhakkula wishes to visit the World Honored One, but he is physically weak and unable to reach the World Honored One to inquire. May the World Honored One condescend to come to the blacksmith's garden for the sake of Bhikkhu Bhakkula."' Then, the Bhikkhu Phunni
速疾速疾受薄佉羅比丘語，詣世尊所，頭面禮足具如是白：「善哉世尊！愿屈意往到鍛作園薄佉羅比丘所，為薄佉羅比丘故。」世尊默然不答。爾時分尼見世尊默然可，便從坐起，頭面禮足繞佛三匝而去。爾時世尊見分尼去不遠，食后從禪起，往至鍛作園薄佉羅比丘所。薄佉羅比丘遙見佛來，欲從坐起，然無氣力得起。爾時世尊語薄佉羅比丘言：「不須起但臥。更有餘坐，吾當升座。」坐定后，世尊告薄佉羅比丘：「堪忍漿粥、得消化不？體中苦痛疼有除降不？除降覺增覺損不？」薄佉羅比丘白佛言：「唯然世尊！不堪忍漿粥、無有消化，有苦痛疼，但增無損，覺增不覺損。譬如世尊！有力之人以索纏頭，此人如是頭苦痛痛疼。如是世尊！我頭痛疼亦如彼人無異。以是故，不堪忍漿粥、無有消化，但有增無損，覺增不覺損。譬如世尊！有力之人手執利刀頭而贊頂上，如是頂上患苦疼痛。我今頭痛，世尊！亦爾，但覺增無損。譬如世尊！有力之人執刀刺牛腹，患此腹疼痛不可言。我今如是，腹疼痛亦如彼。譬如世尊！有兩健人捉一羸者，各持手腳於火坑上轉旋，此人疼痛不可言。我今，世尊！身如是。以是故，不堪忍漿粥，但覺增不覺損。我今，世尊！欲持刀自刺殺，不堪取生。」佛言：「我還問卿，汝當答我。云何薄
【現代漢語翻譯】 現代漢語譯本：速疾速疾受薄佉羅（Bakula，比丘名）比丘的話，去到世尊那裡，頂禮世尊雙足，像這樣稟告：『世尊，請您慈悲前往鍛工園林薄佉羅比丘的住所，爲了薄佉羅比丘的緣故。』世尊沉默不語。當時，分尼（Bhikkhuni，比丘尼）見世尊默許，便從座位起身，頂禮世尊雙足，繞佛三圈后離去。這時，世尊見分尼離去不遠，飯後從禪定中起身，前往鍛工園林薄佉羅比丘的住所。薄佉羅比丘遠遠地看見佛陀前來，想要從座位上起身，但沒有力氣起身。這時，世尊對薄佉羅比丘說：『不必起身，躺著就好。還有其他的座位，我來升座。』坐定后，世尊告訴薄佉羅比丘：『還能忍受米粥嗎？能消化嗎？身體中的苦痛有減輕嗎？感覺是減輕了還是增加了？』薄佉羅比丘回答佛陀說：『是的，世尊！不能忍受米粥，無法消化，有苦痛，只是增加沒有減少，感覺是增加沒有減少。譬如世尊！有力氣的人用繩子纏繞頭部，這個人這樣頭部苦痛難忍。就像這樣，世尊！我的頭痛也像那個人一樣沒有區別。因此，不能忍受米粥，無法消化，只是增加沒有減少，感覺是增加沒有減少。譬如世尊！有力氣的人手持利刀在頭上砍，這樣頭頂患處苦痛難忍。我現在頭痛，世尊！也像這樣，只是感覺增加沒有減少。譬如世尊！有力氣的人用刀刺牛的腹部，患處腹部疼痛無法言說。我現在就像這樣，腹部疼痛也像那樣。譬如世尊！有兩個強壯的人抓住一個虛弱的人，各自抓住手腳在火坑上旋轉，這個人疼痛無法言說。我現在，世尊！身體就像這樣。因此，不能忍受米粥，只是感覺增加沒有減少。我現在，世尊！想要拿刀自殺，無法忍受生存。』佛陀說：『我還要問你，你應當回答我。薄佉羅，怎麼樣？』 English version: Quickly, quickly, receiving the words of Bhikkhu Bakula (Bakula, name of a bhikkhu), go to the World Honored One, prostrate at the feet of the World Honored One, and report thus: 'Blessed World Honored One! May you condescend to go to the dwelling of Bhikkhu Bakula in the blacksmith's garden, for the sake of Bhikkhu Bakula.' The World Honored One remained silent. At that time, Bhikkhuni (Bhikkhuni, a female monastic) saw that the World Honored One had tacitly agreed, so she rose from her seat, prostrated at the feet of the World Honored One, circumambulated the Buddha three times, and departed. At this time, the World Honored One, seeing that Bhikkhuni had not gone far, arose from meditation after the meal and went to the dwelling of Bhikkhu Bakula in the blacksmith's garden. Bhikkhu Bakula saw the Buddha coming from afar and wanted to rise from his seat, but he did not have the strength to rise. At this time, the World Honored One said to Bhikkhu Bakula: 'No need to rise, just lie down. There are other seats, I will ascend to the seat.' After sitting down, the World Honored One told Bhikkhu Bakula: 'Can you still endure rice porridge? Can you digest it? Has the suffering and pain in your body decreased? Do you feel it has decreased or increased?' Bhikkhu Bakula replied to the Buddha: 'Yes, World Honored One! I cannot endure rice porridge, I cannot digest it, there is suffering and pain, it only increases and does not decrease, I feel it increases and does not decrease. For example, World Honored One! A strong person wraps a rope around their head, and this person's head suffers unbearable pain. Just like that, World Honored One! My headache is also like that person's, there is no difference. Therefore, I cannot endure rice porridge, I cannot digest it, it only increases and does not decrease, I feel it increases and does not decrease. For example, World Honored One! A strong person holds a sharp knife and cuts at the top of their head, and the affected area on the top of their head suffers unbearable pain. Now my head hurts, World Honored One! It is also like that, it only feels like it increases and does not decrease. For example, World Honored One! A strong person stabs the belly of a cow with a knife, and the affected area of the belly suffers unspeakable pain. Now I am like that, my abdominal pain is also like that. For example, World Honored One! Two strong people grab a weak person, each holding their hands and feet, and spin them over a fire pit, and this person suffers unspeakable pain. Now, World Honored One! My body is like that. Therefore, I cannot endure rice porridge, it only feels like it increases and does not decrease. Now, World Honored One! I want to take a knife and kill myself, I cannot endure living.' The Buddha said: 'I still want to ask you, you should answer me. Bakula, how is it?'
【English Translation】 Quickly, quickly, receiving the words of Bhikkhu Bakula (Bakula, name of a bhikkhu), go to the World Honored One, prostrate at the feet of the World Honored One, and report thus: 'Blessed World Honored One! May you condescend to go to the dwelling of Bhikkhu Bakula in the blacksmith's garden, for the sake of Bhikkhu Bakula.' The World Honored One remained silent. At that time, Bhikkhuni (Bhikkhuni, a female monastic) saw that the World Honored One had tacitly agreed, so she rose from her seat, prostrated at the feet of the World Honored One, circumambulated the Buddha three times, and departed. At this time, the World Honored One, seeing that Bhikkhuni had not gone far, arose from meditation after the meal and went to the dwelling of Bhikkhu Bakula in the blacksmith's garden. Bhikkhu Bakula saw the Buddha coming from afar and wanted to rise from his seat, but he did not have the strength to rise. At this time, the World Honored One said to Bhikkhu Bakula: 'No need to rise, just lie down. There are other seats, I will ascend to the seat.' After sitting down, the World Honored One told Bhikkhu Bakula: 'Can you still endure rice porridge? Can you digest it? Has the suffering and pain in your body decreased? Do you feel it has decreased or increased?' Bhikkhu Bakula replied to the Buddha: 'Yes, World Honored One! I cannot endure rice porridge, I cannot digest it, there is suffering and pain, it only increases and does not decrease, I feel it increases and does not decrease. For example, World Honored One! A strong person wraps a rope around their head, and this person's head suffers unbearable pain. Just like that, World Honored One! My headache is also like that person's, there is no difference. Therefore, I cannot endure rice porridge, I cannot digest it, it only increases and does not decrease, I feel it increases and does not decrease. For example, World Honored One! A strong person holds a sharp knife and cuts at the top of their head, and the affected area on the top of their head suffers unbearable pain. Now my head hurts, World Honored One! It is also like that, it only feels like it increases and does not decrease. For example, World Honored One! A strong person stabs the belly of a cow with a knife, and the affected area of the belly suffers unspeakable pain. Now I am like that, my abdominal pain is also like that. For example, World Honored One! Two strong people grab a weak person, each holding their hands and feet, and spin them over a fire pit, and this person suffers unspeakable pain. Now, World Honored One! My body is like that. Therefore, I cannot endure rice porridge, it only feels like it increases and does not decrease. Now, World Honored One! I want to take a knife and kill myself, I cannot endure living.' The Buddha said: 'I still want to ask you, you should answer me. Bakula, how is it?'
佉羅！夫言色者，有常無常耶？」答：「無常也。」「云何苦無常者，為苦為樂耶？」答：「苦。世尊！」「云何若無常苦變易法者，或復於此聞諸道證，言是我所非我所，有信者不？」「不也。世尊！」「云何薄佉羅！痛想行識有常無常？」「無常也。世尊！」「若無常者，苦耶樂耶？」答：「苦也。世尊！」「若無常苦變易法者，或復於此聞諸道證，言是我所非我所，有信者不？」「不也。世尊！」「以是之故，薄佉羅！所有色，過去當來今現在，內外大小善惡、若遠若近，此一切我所非我所盡無，觀諸法等。以是故，薄佉羅！痛想行識，過去當來今現在，乃至觀諸法等。薄佉羅！聞說諸道證，覺色空無所有則得解脫，得解脫已智慧生，我今生死盡、逮凈行、所作已辦、不復處胞胎。如是痛想行識不復更，乃至不處胞胎。以是故，薄佉羅！莫恐莫怖，汝不復入惡道、不生惡道中、去處不遇惡。」世尊說已，逕還精舍中。即日夜半，有二天人色像無雙，來至佛所，頭面禮足在一面住。其一天人前白佛言：「尊者薄佉羅得護解脫(第三軟根也)。」次第二天前白佛言：「尊者薄佉羅于解脫得解脫(二解脫：一時解脫、二無疑解脫。時是信無疑法也，各於三時鈍根法利根，而其人云六阿羅漢無疑解脫，四以下時解脫，第
{ "translations": [ "現代漢語譯本", '『薄佉羅（Bhakkula，人名）！你說說，色（Rupa，物質、形色）是有常的還是無常的？』回答說：『是無常的。』『如果是苦的、無常的、變易的法，那麼，如果有人聽聞了這些關於道的證悟，還認為『這是我所擁有的』或『這不是我所擁有的』，會有人相信嗎？』『不會的，世尊！』『薄佉羅！那麼，受（Vedana，感受）、想（Sanna，知覺）、行（Sankhara，意志）、識（Vinnana，意識）是有常的還是無常的？』『是無常的，世尊！』『如果是無常的，是苦的還是樂的？』回答說：『是苦的，世尊！』『如果是無常的、苦的、變易的法，那麼，如果有人聽聞了這些關於道的證悟，還認為『這是我所擁有的』或『這不是我所擁有的』，會有人相信嗎？』『不會的，世尊！』', '『因此，薄佉羅！所有的色，無論是過去、未來、現在，無論是內在的、外在的、大的、小的、善的、惡的，無論是遠的、近的，這一切都不是我所擁有的，都應當觀照諸法平等。因此，薄佉羅！受、想、行、識，無論是過去、未來、現在，乃至都應當觀照諸法平等。薄佉羅！聽聞了這些關於道的證悟，覺悟到色是空無所有的，就能得到解脫，得到解脫后智慧就產生，我知道我的生死已經終結，已經達到了清凈的修行，該做的已經做完，不再受胞胎之苦。受、想、行、識也是如此，不再有，乃至不再受胞胎之苦。因此，薄佉羅！不要恐懼，不要害怕，你不會再墮入惡道，不會生在惡道中，所去之處不會遇到惡。』世尊說完這些話后，就回到了精舍中。', '當天夜裡，有兩位天人，容貌無比端正，來到佛陀所在的地方，頭面頂禮佛足，然後站在一旁。其中一位天人上前對佛陀說：『尊者薄佉羅已經得到了護解脫（第三軟根）。』另一位天人接著說：『尊者薄佉羅于解脫中得到了解脫（二解脫：一時解脫、二無疑解脫。時是信無疑法也，各於三時鈍根法利根，而其人云六阿羅漢無疑解脫，四以下時解脫，第）』' ], "english_translations": [ "English version", "'Bhakkula (name of a person)! Tell me, is Rupa (matter, form) permanent or impermanent?' He replied, 'It is impermanent.' 'If it is a Dharma that is suffering, impermanent, and subject to change, then if someone hears these enlightenments about the path and still thinks, 'This is what I own' or 'This is not what I own,' will anyone believe it?' 'No, World Honored One!' 'Bhakkula! Then, is Vedana (feeling), Sanna (perception), Sankhara (volition), Vinnana (consciousness) permanent or impermanent?' 'It is impermanent, World Honored One!' 'If it is impermanent, is it suffering or happiness?' He replied, 'It is suffering, World Honored One!' 'If it is a Dharma that is impermanent, suffering, and subject to change, then if someone hears these enlightenments about the path and still thinks, 'This is what I own' or 'This is not what I own,' will anyone believe it?' 'No, World Honored One!'", "'Therefore, Bhakkula! All Rupa, whether past, future, or present, whether internal or external, large or small, good or bad, whether far or near, all of this is not what I own, and all Dharmas should be viewed equally. Therefore, Bhakkula! Vedana, Sanna, Sankhara, Vinnana, whether past, future, or present, even all Dharmas should be viewed equally. Bhakkula! Having heard these enlightenments about the path, realizing that Rupa is empty and without substance, one can attain liberation. Having attained liberation, wisdom arises. I know that my cycle of birth and death has ended, I have attained pure practice, what needs to be done has been done, and I will no longer suffer the pain of being in the womb. Vedana, Sanna, Sankhara, and Vinnana are also like this, no longer existing, and no longer suffering the pain of being in the womb. Therefore, Bhakkula! Do not be afraid, do not be frightened, you will no longer fall into evil paths, you will not be born in evil paths, and you will not encounter evil in the places you go.' After the World Honored One said these words, he returned to the monastery.", "That night, two devas (heavenly beings), with unparalleled beauty, came to where the Buddha was, bowed their heads and paid homage at the Buddha's feet, and then stood aside. One of the devas stepped forward and said to the Buddha: 'Venerable Bhakkula has attained protected liberation (the third soft root).' The other deva then said: 'Venerable Bhakkula has attained liberation within liberation (two liberations: liberation at a certain time, and liberation without doubt. Time is faith and the law of no doubt, each at three times, dull root and sharp root, and that person says six Arhats have liberation without doubt, four or less have liberation at a certain time, the)'" ] }
五能通六火氣，四以下不能通也。其人云爾實三已下，時四已上法耳。此人三已下人，故曰護也)。」諸天作是語，禮佛而去。◎
鼻奈耶卷第一 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第二
姚秦涼州沙門竺佛念譯
◎爾時世尊即于其夜告諸比丘：「曏者有二天來問此義，尊者薄佉羅得解脫護。第二天問，于解脫得解脫，受解而去。」佛告一比丘：「往詣鍛作園薄佉羅比丘所(祇洹牆裡有六僧伽藍，此一也)作是語：『君聽世尊教及天問，莫恐莫怖，不生惡處、不于惡處生、所生處無有惡。』此世尊教。昨夜有二天來至我所，一天者問：『尊者薄佉羅得護解脫不？』第二天問：『尊者薄佉羅于解脫得解脫不？』此，薄佉羅！是天語。」比丘聞佛教已，往詣鍛作園。時薄佉羅語侍病比丘：「諸賢共舉我著床上舁出門。不堪取活，我今持刀欲自刺死。」諸比丘即著床上舁出門，時大比丘眾于門外經行。彼佛所遣比丘詣經行比丘所，作是語：「薄佉羅比丘住何所？欲往問訊。」眾比丘答：「薄佉羅比丘今舁出門，持刀欲自刺死。若欲問訊，便往。」時此比丘逕至薄佉羅所。薄佉羅遙見一比丘來，即語侍病比丘：「小停床住，待此比丘來。」即便停床。彼比丘至，語薄佉羅
【現代漢語翻譯】 現代漢語譯本： 『五』（指五根：眼、耳、鼻、舌、身）能通達『六火氣』（指六界：地、水、火、風、空、識），『四』（指四禪）以下不能通達。那個人說，實際上是『三』（指三界：欲界、色界、無色界）以下，有時是『四』（指四禪）以上的情況。這個人是『三』以下的人，所以說是『護』（指得到庇護）。』諸天說了這些話，向佛陀行禮后離去。
《鼻奈耶》卷第一 （大正藏第24冊 No. 1464 《鼻奈耶》）
《鼻奈耶》卷第二
姚秦涼州沙門竺佛念譯
當時，世尊在那天晚上告訴眾比丘：『剛才有二天來問這個道理，尊者薄佉羅（Bhikkhala）得到了解脫的庇護。第二天來問，對於解脫得到了解脫，接受教義后離去。』佛陀告訴一位比丘：『去鍛作園薄佉羅比丘那裡（祇洹精舍牆裡有六個僧伽藍，這是其中一個），這樣告訴他：『你聽世尊的教誨和天人的提問，不要恐懼害怕，不會生於惡處、不會在惡處出生、所生之處沒有惡。』這是世尊的教誨。昨夜有二天來到我這裡，一天問：『尊者薄佉羅得到了庇護解脫嗎？』第二天問：『尊者薄佉羅對於解脫得到了解脫嗎？』薄佉羅！這是天人的話。』比丘聽了佛陀的教誨后，前往鍛作園。當時，薄佉羅告訴侍奉他的比丘：『各位賢者一起把我抬到床上，抬到門外。我無法活下去了，現在要拿刀自殺。』眾比丘就把他抬到床上，抬到門外，當時大比丘眾在門外經行。那位佛陀派遣的比丘來到經行的比丘那裡，這樣說：『薄佉羅比丘住在哪裡？我想去問候他。』眾比丘回答：『薄佉羅比丘現在被擡出門外，拿著刀要自殺。如果想問候他，就去吧。』這時，這位比丘直接來到薄佉羅那裡。薄佉羅遠遠地看見一位比丘來了，就告訴侍奉他的比丘：『稍微停一下床，等這位比丘來。』於是就停下了床。那位比丘到了，對薄佉羅說：
【English Translation】 English version: 'The five' (referring to the five sense organs: eye, ear, nose, tongue, body) can penetrate 'the six fire elements' (referring to the six realms: earth, water, fire, wind, space, consciousness), those below 'four' (referring to the four Dhyanas) cannot penetrate. That person said, in reality, it is below 'three' (referring to the three realms: desire realm, form realm, formless realm), sometimes it is above 'four' (referring to the four Dhyanas). This person is below 'three', therefore it is said to be 'protected' (referring to obtaining protection).' The Devas spoke these words, paid homage to the Buddha, and departed.
《Vinaya》 Volume 1 (Taisho Tripitaka Volume 24, No. 1464, 《Vinaya》)
《Vinaya》 Volume 2
Translated by the Shramana Zhú Fóniàn of Liangzhou during the Yao Qin Dynasty
At that time, the World Honored One, that very night, told the Bhikkhus: 'Earlier, two Devas came to ask about this meaning. The Venerable Bhikkhala obtained the protection of liberation. The second Deva asked, regarding liberation, obtained liberation, received the teachings, and departed.' The Buddha told a Bhikkhu: 'Go to the blacksmith's garden, to the Bhikkhu Bhikkhala (within the walls of Jetavana Vihara are six Sangharamas, this is one of them), and say these words: 'Listen to the Buddha's teachings and the Devas' questions, do not be afraid or terrified, you will not be born in an evil place, you will not be born in an evil place, the place where you are born will be without evil.' This is the Buddha's teaching. Last night, two Devas came to me, one asked: 'Did the Venerable Bhikkhala obtain the protection of liberation?' The second asked: 'Did the Venerable Bhikkhala, regarding liberation, obtain liberation?' Bhikkhala! These are the words of the Devas.' The Bhikkhu, having heard the Buddha's teachings, went to the blacksmith's garden. At that time, Bhikkhala said to the Bhikkhu attending to his illness: 'All you virtuous ones, together lift me onto the bed and carry me out the door. I cannot survive, I now hold a knife and want to stab myself to death.' The Bhikkhus then lifted him onto the bed and carried him out the door. At that time, a large assembly of Bhikkhus was walking outside the door. The Bhikkhu sent by the Buddha went to the walking Bhikkhus and said these words: 'Where does the Bhikkhu Bhikkhala reside? I want to go and inquire after him.' The assembly of Bhikkhus replied: 'The Bhikkhu Bhikkhala is now being carried out the door, holding a knife and wanting to stab himself to death. If you want to inquire after him, then go.' At this time, this Bhikkhu went directly to Bhikkhala. Bhikkhala saw a Bhikkhu coming from afar, and immediately said to the Bhikkhu attending to his illness: 'Stop the bed for a moment, wait for this Bhikkhu to come.' So they stopped the bed. That Bhikkhu arrived and said to Bhikkhala:
，如佛所教具向說之，乃至此是佛教、此是天語。薄佉羅答：「我所得者世尊亦知，我所見者世尊亦知，是故我無疑於色有常無常乃至行識，若復無常苦空變易之法，及於諸法聞沙門證，是我所非我所悉無，如其實等見。我所知者諸天亦知，我所見者天亦見，是故我不疑有常無常，乃至等見無疑。宿對見逼持刀自斷命。」作是語已，便舉刀自刎。諸侍病比丘皆自疑：「我等不犯波羅移不受婆？我等共舁出者往問佛。」佛答：「若厭患，殺意授刀與者、若教使死、有殺意舁出者，波羅移不受。若有慈悲喜護、隨意不逆病者、不有波羅移不受。」
拘薩羅界有諸比丘止住，此比丘數數斗二國王，有比丘驛使送書，若導軍前殺人、教他殺，波羅移不受。
佛世尊在羅閱城竹園迦蘭陀處。爾時調婆達兜十二年誦經學道，稟受教授無有休懈，于其間聞佛所說經盡皆諷誦，親近巖穴無事樹下空處冢間舍利弗、目揵連、阿那律、難提、金鞞羅比丘等共侶。此調達於世尊不起惡意時，初不犯戒如毫毛。后正起噁心於世尊，於是便犯戒。彼諸堂室地盡布坐具，世尊先以結戒不洗足不得入，爾時調達不洗足而入。時有優缽色比丘尼語調達：「云何調達！世尊制戒言，不洗足不得入。」調達答：「何弊惡比丘尼，汝知戒能勝我耶
【現代漢語翻譯】 現代漢語譯本： 如佛陀所教導的那樣，完整地宣說，乃至這是佛教的教義，這是神聖的語言。薄佉羅（Bhakkula，人名）回答說：『我所證得的，世尊也知道；我所見到的，世尊也知道。因此，我對色（rūpa，物質）的常與無常，乃至行（saṅkhāra，行蘊）和識（viññāṇa，意識）都沒有疑惑。如果說無常、苦、空、變易之法，以及對於諸法聽聞沙門（śrāmaṇa，出家人）的證悟，這些都不是我所擁有，也不是我所執著的，我如實地了知。我所知道的，諸天也知道；我所見到的，諸天也見到。因此，我對常與無常等見都沒有疑惑。』因為過去的因緣，被逼迫而持刀自殺。說完這些話后，就舉刀自刎。侍奉病人的比丘們都懷疑：『我們是不是犯了波羅夷（pārājika，斷頭罪），不被接受了？我們一起抬他出去的人，去問佛陀吧。』佛陀回答說：『如果（比丘）厭惡生命，有殺人的意圖，遞刀給他人，或者教唆他人去死，有殺人的意圖擡出去，不算犯波羅夷。如果（比丘）有慈悲喜捨之心，順從病人的意願，不違逆病人，不算犯波羅夷。』 在拘薩羅（Kosala，古印度國名）地區，有一些比丘居住。這些比丘經常與兩位國王發生爭鬥。有比丘作為驛使送信，或者引導軍隊在前線殺人、教唆他人殺人，不算犯波羅夷。 佛世尊住在羅閱城（Rājagṛha，王舍城）的竹園迦蘭陀（Kalandaka，地名）處。當時，提婆達多（Devadatta，佛陀的堂弟）十二年來誦經學道，接受教導沒有懈怠，在這期間，他聽聞佛陀所說的經典全部都能背誦，親近巖洞、無人的樹下、空曠的地方、墳墓間，與舍利弗（Śāriputra，佛陀十大弟子之一）、目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）、阿那律（Anuruddha，佛陀十大弟子之一）、難提（Nanda，佛陀的堂弟）、金毗羅（Kiṃbila，人名）等比丘為伴。這位提婆達多在對世尊沒有惡意的時候，最初不犯戒，像毫毛一樣細微的戒律都不犯。後來，當他真正對世尊生起惡意時，於是就開始犯戒。他把所有的殿堂地面都鋪滿了坐具，世尊先前制定戒律說不洗腳不得進入，當時提婆達多不洗腳就進入了。當時有優缽色（Utpalavarṇā，蓮花色）比丘尼對提婆達多說：『提婆達多！世尊制定戒律說，不洗腳不得進入。』提婆達多回答說：『你這卑賤惡劣的比丘尼，你知道戒律能勝過我嗎？』
【English Translation】 English version: As the Buddha taught, explain it completely, even to the point of saying, 'This is the Buddha's teaching, this is the divine language.' Bhakkula (a person's name) replied, 'What I have attained, the Blessed One also knows; what I have seen, the Blessed One also knows. Therefore, I have no doubt about the permanence or impermanence of rūpa (form), even up to saṅkhāra (volitional formations) and viññāṇa (consciousness). If it is said that impermanent, suffering, empty, and changing dharmas, and the enlightenment of hearing the śrāmaṇa (ascetic) regarding all dharmas, these are not what I possess, nor what I am attached to, I truly know them as they are. What I know, the devas (gods) also know; what I see, the devas also see. Therefore, I have no doubt about permanence or impermanence, even up to seeing without doubt.' Due to past karma, he was forced to hold a knife and commit suicide. After saying these words, he raised the knife and slit his own throat. The monks attending to the sick person all doubted, 'Have we committed a pārājika (defeat), are we not accepted? Let's go ask the Buddha, those of us who carried him out together.' The Buddha replied, 'If (a monk) loathes life, has the intention to kill, hands a knife to another, or instigates another to die, and carries him out with the intention to kill, it is not a pārājika. If (a monk) has loving-kindness, compassion, joy, and equanimity, follows the patient's wishes, and does not go against the patient, it is not a pārājika.' In the Kosala (an ancient Indian kingdom) region, there were some monks residing. These monks frequently fought with two kings. If a monk acts as a messenger to deliver letters, or leads the army to kill people at the front, or instigates others to kill, it is not a pārājika. The Buddha was residing in the Bamboo Grove Kalandaka (a place name) in Rājagṛha (the city of kings). At that time, Devadatta (the Buddha's cousin) had been reciting scriptures and studying the Way for twelve years, receiving teachings without懈怠. During this time, he could recite all the scriptures spoken by the Buddha, and he frequented caves, deserted trees, empty places, and graveyards, accompanied by monks such as Śāriputra (one of the Buddha's ten great disciples), Mahāmaudgalyāyana (one of the Buddha's ten great disciples), Anuruddha (one of the Buddha's ten great disciples), Nanda (the Buddha's half-brother), and Kiṃbila (a person's name). This Devadatta, when he had no ill intentions towards the Blessed One, initially did not violate any precepts, not even the slightest. Later, when he truly developed ill intentions towards the Blessed One, he began to violate the precepts. He covered all the hall floors with seating mats. The Blessed One had previously established a precept that one could not enter without washing one's feet. At that time, Devadatta entered without washing his feet. Then, the bhikkhuni Utpalavarṇā (Lotus Color) said to Devadatta, 'Devadatta! The Blessed One has established a precept that one cannot enter without washing one's feet.' Devadatta replied, 'You lowly and wicked bhikkhuni, do you think the precepts can overcome me?'
？」即以力士力拳打比丘尼頭上，比丘尼即命過。諸比丘如狀向世尊說。世尊告曰：「愍此惡人得無限罪。此比丘尼得阿羅漢道。」時世尊緣此事集和合僧結戒：「若比丘若男若女，自手斷命犯者，波羅移不受。」
佛世尊在舍衛國祇樹給孤獨園。爾時尊者目犍連為執杖梵志(手所持杖似人頭)所打，如壓竹筒乃命盡。彼國人民即知，尊者目犍連為執杖梵志所殺，身體碎爛如壓竹筒。馬師、弗那跋二人聞師為人所殺，瞋恚熾盛毛衣盡豎，以大力士力盡取執杖梵志殺。佛觀此事，知而告馬師、弗那跋比丘：「我今與卿等說四句法義婆(四諦)。」時馬師弗那跋慚愧無顏，右膝著地叉手向佛，白世尊言：「我等罪重，不敢聞此深法義也。」世尊慇勤問，乃至再三。世尊愍此惡人，離我遠、離深法遠，即因此事為諸沙門結此戒：「若比丘自手殺人、教他殺者，波羅移不受。」(此二人墮龍中，在揵陀越國西失利虎頭山水中，瞋佛昔不與說法，欲出水壞佛法。輒有化佛在其前，立曰：「汝！汝欲聞四深法義婆？」恚便止。如是非一。此二人佛從弟)
佛世尊在舍衛國祇樹給孤獨園。爾時尊者耶舍比丘，將從弟子二百五十。尊者跋陀西跋檀陀兒將從弟子，亦二百五十人。從拘薩羅國來至舍衛國，欲覲世尊問訊。諸比
【現代漢語翻譯】 現代漢語譯本：』？』於是（惡人）就用大力士的全力擊打比丘尼的頭部，比丘尼當即喪命。眾比丘將此事稟告世尊。世尊告誡說：『可憐這個惡人將獲得無邊的罪業。而這位比丘尼卻證得了阿羅漢果位。』當時世尊因為這件事，集合僧眾制定戒律：『如果比丘、比丘尼、男眾或女眾，親手殺人，觸犯者，判波羅夷罪，不得寬恕。』
佛世尊在舍衛國祇樹給孤獨園。當時，尊者目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）被執杖梵志（持棍的婆羅門，手持的棍子像人頭）擊打，像壓竹筒一樣被打死。那個國家的人民都知道，尊者目犍連被執杖梵志所殺，身體碎爛如壓竹筒。馬師（Asvajit，佛陀早期弟子之一）和弗那跋（Purnavasu，佛陀弟子）二人聽說他們的老師被人所殺，憤怒至極，毛髮倒豎，用大力士的力量抓捕並殺死了執杖梵志。佛陀觀察到這件事，明知故問地告訴馬師、弗那跋比丘：『我現在要為你們講說四句法義婆（catuh-satya，四聖諦）。』當時馬師和弗那跋感到慚愧，無地自容，右膝著地，合掌向佛陀說：『我等罪孽深重，不敢聽聞如此深奧的法義。』世尊慇勤勸導，乃至再三勸說。世尊憐憫這兩個惡人，（知道他們）離我遠，離甚深佛法也遠，因此事為眾沙門制定此戒律：『如果比丘親手殺人、教唆他人殺人，觸犯者，判波羅夷罪，不得寬恕。』（這兩個人墮入龍道中，在揵陀越國西邊的失利虎頭山的水中，因為嗔恨佛陀過去不為他們說法，想要出水破壞佛法。每當他們要出來時，總有化佛出現在他們面前，站立著說：『你們！你們想聽聞四句甚深法義婆嗎？』他們的嗔恨便停止了。這樣的事情不止一次發生。這二人是佛陀的堂兄弟。）
佛世尊在舍衛國祇樹給孤獨園。當時，尊者耶舍比丘（Yasa，佛陀早期弟子之一），帶領著二百五十名弟子。尊者跋陀西跋檀陀兒（Bhadrasilamandita，佛陀弟子）也帶領著二百五十人。他們從拘薩羅國（Kosala，古印度十六雄國之一）來到舍衛國（Sravasti，古印度城市，佛陀常駐地），想要拜見世尊，問候請安。眾比丘
【English Translation】 English version: '?' Then, the strongman used all his might to strike the head of the Bhikkhuni (Buddhist nun), and the Bhikkhuni died instantly. The Bhikkhus (Buddhist monks) reported this matter to the World Honored One (Buddha). The World Honored One said, 'Pity this evil person who will receive limitless sins. This Bhikkhuni has attained the state of Arhat (one who has attained Nirvana).' At that time, the World Honored One, because of this incident, gathered the Sangha (Buddhist monastic community) and established a precept: 'If a Bhikkhu, Bhikkhuni, man, or woman takes a life with their own hand, they have committed a Parajika (defeat) offense and will not be forgiven.'
The World Honored Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti (ancient Indian city, where the Buddha often resided). At that time, Venerable Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) was beaten by the staff-wielding Brahmins (Hindu priests who carry staffs, the staffs they hold resemble human heads), and died as if crushed like a bamboo tube. The people of that country knew that Venerable Maudgalyayana had been killed by the staff-wielding Brahmins, his body crushed like a bamboo tube. Asvajit (one of the Buddha's early disciples) and Purnavasu (Buddha's disciple), upon hearing that their teacher had been killed, became extremely angry, their hair standing on end, and with the strength of strongmen, they captured and killed the staff-wielding Brahmins. The Buddha observed this matter, knowing it, and told Bhikkhus Asvajit and Purnavasu: 'I will now speak to you about the four-sentence Dharma (teachings) of Satya (the Four Noble Truths).' At that time, Asvajit and Purnavasu felt ashamed and humiliated, knelt on their right knees, and with palms together, said to the Buddha: 'Our sins are heavy, and we dare not hear such profound Dharma.' The World Honored One earnestly persuaded them, even repeatedly. The World Honored One pitied these two evil people, (knowing that they are) far from me, and far from the profound Dharma, and because of this incident, established this precept for all Sramanas (ascetics): 'If a Bhikkhu kills a person with his own hand or instructs another to kill, he has committed a Parajika (defeat) offense and will not be forgiven.' (These two fell into the dragon realm, in the water of Mount Silihutou west of Gandhara (ancient kingdom in South Asia), because they resented that the Buddha did not teach them the Dharma in the past, wanting to come out of the water to destroy the Buddha's Dharma. Whenever they were about to come out, a manifested Buddha would appear before them, standing and saying: 'You! Do you want to hear the four-sentence profound Dharma of Satya?' Their anger would then cease. Such things happened more than once. These two were the Buddha's cousins.)
The World Honored Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti. At that time, Venerable Yasa (one of the Buddha's early disciples) was leading two hundred and fifty disciples. Venerable Bhadrasilamandita (Buddha's disciple) was also leading two hundred and fifty people. They came from Kosala (ancient Indian kingdom) to Sravasti, wanting to see the World Honored One and pay their respects. The Bhikkhus
丘在祇洹門外談論，聲徹門內。世尊聞大聲，世尊知而問阿難：「門外有何等人，談論聲高乃徹此間？」時阿難具白世尊：「是諸比丘論義之頃，眾人雲集語聲遂高。」即遣阿難：「語耶舍眾及跋陀先眾：『世尊告卿等，不得於此舍衛國夏歲坐。』」時阿難承佛教，即詣耶舍眾及跋陀先眾所：「世尊告卿等，不得在舍衛國夏坐。」時尊者耶舍及跋陀先眾，即詣跋渠末江水邊，作廬舍結夏坐。當於爾歲人民飢餓，霜雹飛蝗食谷，乞求難得。時諸比丘作是念言：「卿等知不？今谷貴時霜雹飛蝗食谷，乞求難得。我等共詣鞞舍離國諸長者家，各各相稱譽：『長者知不？此某甲比丘名是姓是，得第一禪第二禪第三禪第四禪，亦逮慈悲喜護，得四空定、止觀、安般守意，須陀洹果、斯陀含、阿那含、阿羅漢果。』共同此語各相讚歎，然後於此國當得供養。國王大臣長者婆羅門行道庶民，當得衣被乞食床臥病瘦醫藥。」時諸比丘入鞞舍離國，諸長者前各相稱譽：「長者當知，此某甲比丘名是姓是，得須陀洹乃至阿羅漢果。」時諸長者皆信，謂呼得道，隨時供養眾僧衣裳飯食。諸佛常法，眾僧集會有二時節：春后月(外國三時分一年，春三月、坐后一月詣佛，詣師二時亦爾)往詣佛所禮覲稟受佛所說法，吾等當學于夏坐中諷誦。歲后
【現代漢語翻譯】 現代漢語譯本 丘在祇洹（Jetavana）精舍門外談論，聲音傳到門內。世尊聽到很大的聲音，世尊明知故問阿難：「門外是什麼人，談論的聲音如此之高，竟然傳到這裡？」當時阿難如實稟告世尊：「是眾比丘在討論佛法，眾人聚集，所以聲音就高了。」世尊立即派遣阿難：「告訴耶舍（Yasa）的僧團以及跋陀先（Bhaddiya）的僧團：『世尊告誡你們，不得在這個舍衛國（Savatthi）安居過夏。』」當時阿難領受了佛的教誨，立即前往耶舍的僧團以及跋陀先的僧團處：「世尊告誡你們，不得在舍衛國安居過夏。」當時尊者耶舍以及跋陀先的僧團，就前往跋渠末（Vaggumuda）江邊，建造茅舍結夏安居。當年正值人民飢餓，霜凍冰雹和蝗蟲吞噬莊稼，乞討食物也很難得到。當時眾比丘這樣想：『你們知道嗎？現在糧食昂貴，又遭遇霜凍冰雹和蝗蟲吞噬莊稼，乞討食物也很難得到。我們一起前往鞞舍離國（Vesali）的各位長者家，各自互相稱讚：『長者您知道嗎？這位某甲比丘，名是什麼，姓是什麼，證得了初禪、二禪、三禪、四禪，也獲得了慈悲喜捨四無量心，證得了四空定、止觀、安般守意，須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arahat，無學果）。』共同這樣說，互相讚歎，然後在這個國家應當能夠得到供養。國王、大臣、長者、婆羅門、修行人和百姓，應當會供養我們衣服、食物、床鋪、醫藥。』當時眾比丘進入鞞舍離國，在各位長者面前互相稱讚：『長者您應當知道，這位某甲比丘，名是什麼，姓是什麼，證得了須陀洹果乃至阿羅漢果。』當時各位長者都相信了，認為他們是得道之人，隨時供養眾僧衣服和食物。諸佛通常的規矩，眾僧**有兩個時節：春季之後的一個月（外國一年分為三個季節，春季三個月，安居之後一個月前往佛陀處，前往師長處也是這兩個時節）前往佛陀處禮拜覲見，稟受佛陀所說的法，我們應當學習在夏安居中諷誦。過了一年之後
【English Translation】 English version A monk was discussing outside the gate of Jetavana, and his voice reached inside the gate. The World Honored One heard the loud noise, and knowingly asked Ananda: 'Who is outside the gate, that their voices are so loud as to reach here?' At that time, Ananda told the World Honored One the truth: 'It is the monks discussing the Dharma, and many people have gathered, so their voices are loud.' The World Honored One immediately sent Ananda: 'Tell Yasa's Sangha and Bhaddiya's Sangha: 'The World Honored One instructs you not to spend the summer retreat in Savatthi.'' At that time, Ananda received the Buddha's teaching and immediately went to Yasa's Sangha and Bhaddiya's Sangha: 'The World Honored One instructs you not to spend the summer retreat in Savatthi.' At that time, Venerable Yasa and Bhaddiya's Sangha went to the bank of the Vaggumuda River and built huts to observe the summer retreat. That year, the people were starving, and frost, hail, and locusts devoured the crops, making it difficult to beg for food. At that time, the monks thought: 'Do you know? Now that grain is expensive, and frost, hail, and locusts have devoured the crops, it is difficult to beg for food. Let us go together to the homes of the elders in Vesali, and each praise each other: 'Elder, do you know? This monk, so-and-so, whose name is such-and-such, has attained the first jhana, the second jhana, the third jhana, the fourth jhana, and has also attained loving-kindness, compassion, joy, and equanimity, the four immeasurables, and has attained the four formless attainments, cessation and contemplation, mindfulness of breathing, the Sotapanna (stream-enterer) fruit, the Sakadagami (once-returner) fruit, the Anagami (non-returner) fruit, and the Arahat (worthy one) fruit.' Let us say this together, praising each other, and then we should be able to receive offerings in this country. The king, ministers, elders, Brahmins, practitioners, and common people will offer us clothing, food, bedding, and medicine.' At that time, the monks entered the city of Vesali and praised each other in front of the elders: 'Elder, you should know that this monk, so-and-so, whose name is such-and-such, has attained the Sotapanna fruit up to the Arahat fruit.' At that time, the elders all believed them, thinking they were enlightened, and offered the Sangha clothing and food at all times. It is the usual practice of the Buddhas that the Sangha has two times: one month after spring (foreign countries divide the year into three seasons, three months of spring, one month after the retreat to go to the Buddha, and the same two times to go to the teacher) to go to the Buddha to pay respects and receive the Dharma spoken by the Buddha, and we should learn to recite during the summer retreat. After one year
月夏坐訖，三月中補納衣，一日竟衣，執缽往詣佛所。此二時節眾僧大會。爾時跋渠末江水邊夏坐比丘，三月補納衣，一日竟衣，至舍衛國祇樹給孤獨園，詣佛所。諸佛常法，有遠來比丘，先問于夏坐中善得誦經行道得無惓耶？時世尊以此句以此義告比丘曰：「諸比丘等誦經行道得無惓耶？」諸比丘答言：「我等，世尊！無有疲極。」跋渠末江水夏坐沙門身體肥盛、血脈隆脹；其舍衛國夏坐沙門，身體羸瘦、顏色無光、氣力微少。江水邊諸沙門語舍衛國比丘：「卿等何以羸瘦顏無光澤？」答曰：「卿不知耶？此國谷貴，乞求難得。以是故身體羸黑顏無光澤。卿等何以獨肥盛顏光暉暉？」此諸比丘如狀具說。羸比丘聞是語，甚怪所以：「云何卿等以少臭食故，言是上人法？」此諸比丘極甚責數諸比丘：「云何比丘，世尊無數方便說妄語之罪，不妄語者嘆其德。」諸比丘各詣佛所，頭面禮足坐一面，即以此事具白世尊。世尊知而問曰：「諸比丘實為此事耶？」諸比丘慚愧，兩膝著地叉手向佛：「審爾。世尊！」世尊告曰：「云何比丘，我前不為癡人無數方便說妄語罪，不妄語嘆其德。卿等云何種此罪根？」佛以無數方便，因是事緣和合集僧，備十功德，為沙門結戒，使諸沙門得知此義：「若比丘，不知不見上人法。『我得
【現代漢語翻譯】 現代漢語譯本： 雨季安居結束后，在三個月內縫補袈裟，用一天時間完成。然後拿著缽前往佛陀所在的地方。這兩個時節是僧眾大會的時候。當時，在跋渠末江（Bhagumati River）邊雨季安居的比丘，用三個月縫補袈裟，用一天時間完成，來到舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapindika-ārāma），拜見佛陀。諸佛通常的做法是，有遠道而來的比丘，會先問在雨季安居中的僧眾是否精進誦經修行，是否感到疲倦？這時，世尊用這句話和這個意思告訴比丘們：『諸位比丘誦經修行是否感到疲倦？』諸比丘回答說：『我們，世尊！沒有感到疲憊。』跋渠末江邊雨季安居的沙門身體肥胖，血脈充盈；而舍衛國雨季安居的沙門，身體瘦弱，臉色無光，氣力微弱。江邊的沙門問舍衛國的比丘：『你們為什麼如此瘦弱，臉色沒有光澤？』他們回答說：『你們不知道嗎？這個國家穀物昂貴，難以乞討。因此身體瘦弱，臉色發黑，沒有光澤。你們為什麼如此肥胖，臉色容光煥發？』這些比丘如實地說明了情況。瘦弱的比丘聽到這些話，感到非常奇怪：『為什麼你們因為少量粗劣的食物，就說是上人法（uttarimanussadhamma，超人法，指禪定等高層次的修行體驗）？』這些比丘非常嚴厲地責備那些比丘：『為什麼比丘，世尊用無數方便說明妄語的罪過，讚歎不妄語的功德。』諸比丘各自前往佛陀所在的地方，頭面頂禮佛足，然後坐在一旁，將這件事詳細地稟告世尊。世尊明知此事，卻問道：『諸位比丘真的做了這件事嗎？』諸比丘感到慚愧，雙膝跪地，合掌向佛：『確實如此。世尊！』世尊告誡說：『為什麼比丘，我之前不是用無數方便為愚癡的人說明妄語的罪過，讚歎不妄語的功德嗎？你們為什麼種下這種罪根？』佛陀用無數方便，因為這件事的因緣和合聚集僧眾，具備十種功德，為沙門制定戒律，使諸沙門得知這個道理：『如果比丘，不知不見上人法，聲稱自己得到。』
【English Translation】 English version: Having completed the summer retreat, mend the robes within three months, finishing in one day. Then, carrying the bowl, proceed to where the Buddha is. These two times are when the Sangha gathers. At that time, the Bhikkhus who observed the summer retreat by the Bhagumati River, mended their robes in three months, finishing in one day, and went to the Jetavana Anāthapindika-ārāma in Śrāvastī, to see the Buddha. It is the usual practice of all Buddhas to first ask the Bhikkhus who have come from afar whether they have been diligent in reciting the scriptures and practicing the Dharma during the summer retreat, and whether they are weary. At that time, the World-Honored One (世尊, Śākyamuni Buddha) used this sentence and this meaning to tell the Bhikkhus: 'Have you Bhikkhus been diligent in reciting the scriptures and practicing the Dharma without being weary?' The Bhikkhus replied: 'We, World-Honored One! are not weary.' The Śrāmaṇas who observed the summer retreat by the Bhagumati River were plump and their blood vessels were full; while the Śrāmaṇas who observed the summer retreat in Śrāvastī were thin, their complexions were dull, and their strength was weak. The Śrāmaṇas by the river asked the Bhikkhus of Śrāvastī: 'Why are you so thin and your complexions without luster?' They replied: 'Do you not know? Grain is expensive in this country, and it is difficult to beg for food. Therefore, our bodies are thin, our complexions are dark, and we have no luster. Why are you so plump and your faces so radiant?' These Bhikkhus explained the situation truthfully. The thin Bhikkhus, hearing these words, were very surprised: 'Why do you say that it is the uttarimanussadhamma (上人法, superhuman qualities, referring to advanced meditative experiences) because of a small amount of coarse food?' These Bhikkhus severely rebuked those Bhikkhus: 'Why, Bhikkhus, has the World-Honored One explained the faults of lying in countless ways, and praised the virtues of not lying?' The Bhikkhus each went to where the Buddha was, bowed their heads to his feet, and sat to one side, then reported this matter in detail to the World-Honored One. The World-Honored One, knowing this, asked: 'Did you Bhikkhus really do this?' The Bhikkhus were ashamed, knelt on both knees, and clasped their hands towards the Buddha: 'Indeed, World-Honored One!' The World-Honored One admonished: 'Why, Bhikkhus, did I not previously explain the faults of lying in countless ways for foolish people, and praise the virtues of not lying? Why do you plant this root of sin?' The Buddha, using countless means, gathered the Sangha because of this matter, possessing ten merits, and established precepts for the Śrāmaṇas, so that the Śrāmaṇas would know this principle: 'If a Bhikkhu, without knowing or seeing the uttarimanussadhamma, claims to have attained it.'
諸德，我知我見；善處無為，我知是見是。』此比丘若於余時，若有人問：『卿是阿羅漢非？』答言：『非，我無狀。前作是語，當凈其過。憶所作事，不知言知、不見言見，空妄語、誑言。』不凈除過而故為者，比丘波羅夷不受。」
佛世尊在舍衛國祇樹給孤獨園。爾時有一比丘年少，學道日淺，不悉法去真、念根未定，行無節度，若至他家自稱上人法。時大比丘眾執缽著衣入舍衛國分衛，聞年少比丘自稱言我是上人法。諸比丘聞，得食出城去，往詣年少比丘所語言：「卿莫數數至他家，莫自稱言是上人法。」年少比丘答曰：「諸長老比丘常至他家，況我何不得至他家耶？」如是諫不從。長老比丘語諸長老比丘，往詣佛所具白此事。世尊告曰：「譬如，比丘！大空曠深山有泉水處，中有龍象下入泉水選取藕根，洗泥土卻極令使凈而取食啖。此諸龍象食各飽滿，氣力強壯歡樂不暴，不相殺害無有死苦。大象群中諸小龍象，若下入深泉水澤，取藕根竟不洗凈，合泥土食。食已氣力轉微無復歡樂，緣是故共相殺害而有死苦。如是長老比丘淫怒癡離，久修凈行，又不數至諸檀越家。以不數至檀越家故，不信法而來求信、信者重令信。若得咒愿物，意不染著、不懷嫉妒。若受信施而得消化，不相謗苦無邪偽意。此諸長老
比丘眾中有年少比丘，學道日淺未解法去真，自相稱譽言上人法。所至到處，不信法者增其不信、若常信者損其本心。所得信施，懷染著意、嫉妒結友、不解無常而取食之。食之已顏無光澤、無有氣力，以是故而有死苦。」時世尊緣此事集和合僧，為沙門結戒：「若比丘至長者家，恒自稱譽言上人法者，比丘波羅移不受。」
佛世尊在羅閱城竹園迦蘭陀所。時調達初求作沙門，赍三百千兩金，所乘象亦直金百千兩，像之乘具亦直金百千兩，調達所著衣裳服飾亦直金百千兩。出家剔除鬚髮著袈裟，捐棄國土入山行道，誦經稟受，于其間世尊說經法盡誦上口。彼亦有大神足比丘，往以閻浮樹名故此地名閻浮提，諸神足比丘往取閻浮果，持來食啖。去閻浮樹不遠，有大呵梨勒園、大阿摩勒園(各相去五十由旬)，或至郁怛曰取自然粳米，持來食啖。或至兜術天上，取天甘露持來食啖。或至東方南方西方北方，種種變化飛騰虛空。調達見如是起憎嫉意：「我當何時有此大神足，往詣閻浮樹下取甘果來食，乃至飛騰虛空無所掛礙。」便生念言：「我今先當往詣佛所問神足道。」便往佛所問神足道。世尊知此調達當爲此不救罪，於此佛法作無益事。是故佛語調達：「去，不須問神足道，但思念無常苦空無我，思此事。」調達
【現代漢語翻譯】 現代漢語譯本：當時，在比丘僧團中，有一些年輕的比丘，他們學道時間尚短，對佛法的真諦理解不深。他們互相吹捧，談論高深玄妙的佛法。他們所到之處，原本不相信佛法的人更加不信，原本信仰堅定的人也動搖了。他們接受信徒的供養，卻心懷貪戀執著，彼此嫉妒結黨，不明白世事無常而貪圖飲食。吃完之後，面色黯淡無光，身體虛弱無力，因此而遭受死亡的痛苦。』當時，世尊因為這件事召集僧眾，為沙門制定戒律：『如果有比丘到長者家，總是自我吹噓，談論高深玄妙的佛法，這樣的比丘犯波羅夷罪，不被僧團接納。』
佛世尊住在羅閱城（Rajagrha）的竹林迦蘭陀園（Venuvana-Kalandaka）。當時，提婆達多（Devadatta）最初想出家做沙門，帶著三百千兩黃金，所乘坐的象也值一百千兩黃金，像的鞍具也值一百千兩黃金，提婆達多所穿的衣裳服飾也值一百千兩黃金。他出家剃除鬚髮，穿上袈裟，放棄國土進入山林修行，誦讀佛經，接受教義，世尊所說的經典他都能背誦。當時也有一些具有大神通的比丘，因為閻浮樹（Jambudvipa）的名字，所以這塊土地被稱為閻浮提（Jambudvipa），這些具有神通的比丘前往摘取閻浮果，拿來食用。距離閻浮樹不遠的地方，有大的訶梨勒園（Haritaki garden）、大的阿摩勒園（Amalaka garden）（各相距五十由旬），或者到郁怛曰（Uttara Kuru）取天然的粳米，拿來食用。或者到兜率天（Tushita heaven）上，取天上的甘露拿來食用。或者到東方、南方、西方、北方，進行種種變化，在虛空中自由飛翔。提婆達多看到這些，心中生起憎恨嫉妒之意：『我什麼時候才能有這樣的大神通，能夠到閻浮樹下摘取甘甜的果實來吃，乃至在虛空中自由飛翔，沒有任何阻礙？』於是他心想：『我現在應該先去佛那裡請教獲得神通的方法。』於是他前往佛那裡請教獲得神通的方法。世尊知道這個提婆達多會因此犯下不可饒恕的罪過，對佛法沒有任何益處。所以佛對提婆達多說：『走吧，不需要問獲得神通的方法，只要思念無常、苦、空、無我，思考這些事情。』提婆達多
【English Translation】 English version: At that time, among the assembly of Bhikkhus, there were young Bhikkhus who, with shallow experience in the Path and lacking true understanding of the Dharma, praised each other, speaking of the Dharma of superior beings. Wherever they went, those who did not believe in the Dharma increased their disbelief, and those who were faithful lost their original faith. They received offerings with minds full of attachment and jealousy, forming friendships based on these defilements, and consuming food without understanding impermanence. After eating, their faces lacked luster and they had no strength, and thus they suffered the pain of death.' At that time, the World-Honored One, because of this matter, gathered the Sangha and established a precept for the Shramanas: 'If a Bhikkhu goes to the house of a householder and constantly praises himself, speaking of the Dharma of superior beings, that Bhikkhu commits a Parajika offense and is not accepted by the Sangha.'
The Buddha, the World-Honored One, was residing in Rajagrha (羅閱城) in the Bamboo Grove, Kalandaka (竹園迦蘭陀) sanctuary. At that time, Devadatta (調達) initially sought to become a Shramana, bringing three hundred thousand taels of gold. The elephant he rode was also worth one hundred thousand taels of gold, and the elephant's trappings were also worth one hundred thousand taels of gold. The clothing and ornaments worn by Devadatta were also worth one hundred thousand taels of gold. He renounced his home, shaved his head and beard, donned the kasaya robe, abandoned his kingdom, entered the mountains to practice the Path, recited the scriptures, and received the teachings. He memorized all the sutras spoken by the World-Honored One. There were also Bhikkhus with great supernatural powers who, because of the name of the Jambudvipa tree (閻浮樹), called this land Jambudvipa (閻浮提). These Bhikkhus with supernatural powers went to gather Jambudvipa fruits and brought them back to eat. Not far from the Jambudvipa tree were large Haritaki gardens (訶梨勒園) and large Amalaka gardens (阿摩勒園) (each fifty yojanas apart). Or they would go to Uttara Kuru (郁怛曰) to obtain natural rice and bring it back to eat. Or they would go to Tushita heaven (兜術天) to obtain heavenly nectar and bring it back to eat. Or they would go to the East, South, West, and North, performing various transformations, flying freely in the sky. Devadatta, seeing this, arose with hatred and jealousy, thinking, 'When will I have such great supernatural powers, to be able to go to the Jambudvipa tree and gather sweet fruits to eat, and even fly freely in the sky without any hindrance?' Then he thought, 'I should first go to the Buddha and ask about the path to obtaining supernatural powers.' So he went to the Buddha and asked about the path to obtaining supernatural powers. The World-Honored One knew that this Devadatta would commit an unpardonable sin and would be of no benefit to the Buddha-dharma. Therefore, the Buddha said to Devadatta, 'Go away, there is no need to ask about the path to obtaining supernatural powers, just contemplate impermanence, suffering, emptiness, and non-self, contemplate these things.' Devadatta
聞此不入神懷，意故念神足，復作是念：「舍利弗者大智慧人，當往問神足道，當不逆我。」即往問舍利弗神足道。見佛不然，故不向說。復作是念：「此目揵連者于聲聞中大神足第一，當往問神足道。」便往問神足道。目揵連亦不與說。復作是念：「此阿難者是我小弟，世尊亦說于聲聞中多聞第一，當往問神足道，必向我說神足道。」往詣阿難所問神足道。時阿難未得神通不慮此事，又己垢未盡，所聞神足便向說。時調達從阿難稟受神足道不忘，便向空靜處樹下深山園果處所，習行此法晝夜不懈，便得世俗四禪，依此禪便得神足。以前所言誓往詣閻浮樹下取果來食啖，乃至兜術天取天甘露，無數方便變化非一。
時調達便起妒嫉意，向如來複作是念：「此沙門瞿曇生處種姓不能勝我，此亦釋種、我亦釋種，有何差降？所以人來供養者，以其神足。我今亦當以神足教化，受化者多。」彼復作是念：「今王頻婆娑羅，以在沙門瞿曇道。阿惟越致聲聞，我不能以神足化此。」調達至聰明翻揵，天文地理虛空星宿盡明達知，遍觀眾人唯太子阿阇世王相備具：「此太子必作王無疑。我今當往以神足化太子，使此居門當受我教。」時調達化身為象，往至阿阇世太子所，從壁入、門中出，作若干變化，欲使阿阇世太子知是調
【現代漢語翻譯】 現代漢語譯本：聽到這些，提婆達多（Devadatta）心中不悅，仍然想著他的神足（神通），又想：『舍利弗（Sariputta）是大智慧之人，我應當去問他關於神足之道，他應當不會拒絕我。』於是就去問舍利弗關於神足之道。但舍利弗見到佛陀沒有這樣做，所以沒有告訴他。他又想：『目犍連（Moggallana）在聲聞弟子中神足第一，我應當去問他關於神足之道。』便去問目犍連關於神足之道。目犍連也沒有告訴他。他又想：『阿難（Ananda）是我的小弟，世尊也說過他在聲聞弟子中多聞第一，我應當去問他關於神足之道，他必定會告訴我神足之道。』於是前往阿難處詢問神足之道。當時阿難尚未得到神通，沒有考慮這件事，又因為自己的煩惱尚未斷盡，便將所聽聞的神足之道告訴了他。當時提婆達多從阿難那裡稟受了神足之道，沒有忘記，便前往空曠寂靜之處，樹下、深山、園林果樹的地方，勤奮地修行此法，晝夜不懈，便得到了世俗的四禪（catu jhāna），依靠此禪便得到了神足通。他先前發誓要去閻浮樹（Jambudīpa）下摘取果實來吃，甚至去兜率天（Tusita）取天上的甘露，無數的方便變化，不止一種。 當時提婆達多便生起了嫉妒之心，對如來（Tathagata）又生起這樣的念頭：『這位沙門瞿曇（Gotama）的出生和種姓不能勝過我，他也是釋迦種姓（Sakya），我也是釋迦種姓，有什麼差別呢？人們之所以來供養他，是因為他的神足通。我現在也應當用神足通來教化，接受教化的人就會很多。』他又想：『現在的頻婆娑羅王（Bimbisara）已經在沙門瞿曇的道法之中了。阿惟越致（Avivartaniya）的聲聞弟子，我不能用神足通來教化他們。』提婆達多極其聰明，精通天文地理虛空星宿，完全明白通達，遍觀眾人，只有太子阿阇世（Ajatasattu）的相貌具備：『這位太子必定會成為國王無疑。我現在應當去用神足通教化太子，使這個家族都接受我的教導。』當時提婆達多化身為象，前往阿阇世太子處，從墻壁進入，從門中出來，做了各種變化，想要讓阿阇世太子知道他是提婆達多。
【English Translation】 English version: Hearing this, Devadatta did not take it to heart, and still thought of his iddhi (supernatural power), and thought: 'Sariputta is a man of great wisdom, I should go and ask him about the path of iddhi, he should not refuse me.' So he went to ask Sariputta about the path of iddhi. But Sariputta saw that the Buddha did not do this, so he did not tell him. He thought again: 'Moggallana is the foremost in iddhi among the sravakas (disciples), I should go and ask him about the path of iddhi.' Then he went to ask Moggallana about the path of iddhi. Moggallana also did not tell him. He thought again: 'Ananda is my younger brother, and the World Honored One also said that he is the foremost in learning among the sravakas, I should go and ask him about the path of iddhi, he will surely tell me the path of iddhi.' So he went to Ananda to ask about the path of iddhi. At that time, Ananda had not yet attained supernatural powers and did not consider this matter, and because his own defilements had not yet been exhausted, he told him the path of iddhi that he had heard. At that time, Devadatta received the path of iddhi from Ananda, and did not forget it, and went to empty and quiet places, under trees, in deep mountains, in gardens and orchards, diligently practicing this method, day and night without懈怠, and attained the mundane four jhanas (catu jhāna), and relying on this jhana, he attained iddhi. He had previously vowed to go to the Jambudīpa tree to pick fruits to eat, and even to go to the Tusita heaven to take heavenly nectar, countless expedient transformations, not just one. At that time, Devadatta arose with jealousy, and again had this thought towards the Tathagata (Thus Come One): 'This śrāmaṇa Gotama's birth and lineage cannot surpass me, he is also of the Sakya (Sakya) clan, and I am also of the Sakya clan, what is the difference? The reason why people come to make offerings to him is because of his iddhi. Now I should also use iddhi to teach, and there will be many who receive the teachings.' He also thought: 'Now King Bimbisara is already in the Dharma of the śrāmaṇa Gotama. The avivartaniya (non-regressing) sravakas, I cannot transform them with iddhi.' Devadatta was extremely intelligent, proficient in astronomy, geography, the void, and the constellations, completely understanding and comprehending, and observing all the people, only Prince Ajatasattu's appearance was fully equipped: 'This prince will surely become king without a doubt. Now I should go and use iddhi to transform the prince, so that this family will all accept my teachings.' At that time, Devadatta transformed into an elephant, went to Prince Ajatasattu's place, entered from the wall, came out from the door, and made various transformations, wanting to let Prince Ajatasattu know that he was Devadatta.
達。復化身為馬，出入無礙，或從門入、從非門出。或化諸珍寶以作寶冠，在阿阇世太子膝上，太子便取冠之。雖爾，知是調達變化所作。復化作小兒，金銀瓔珞其身，在太子膝上坐。太子抱弄，唾哺嗚口，亦復知是調達變化。時阿阇世太子便起嫉妒恚意，調達神足乃欲勝佛，便興供養衣服飲食床臥病瘦醫藥，日送五百釜飯至調達所，嚴五百乘車，將從自至調達所。亦有五百比丘，在調達所坐食。時諸大比丘眾，到時著衣持缽入羅閱城分衛。時諸比丘聞阿阇世太子供養調達無能過者，乃至嚴五百乘車至調達所。調達所將從五百比丘坐食。諸比丘聞已，往詣佛所具白此事。世尊告曰：「汝等莫詣調達所受供養，莫興起羨意。何以故？如飲毒藥，豈有不死者耶？既自飲毒、復飲他人。譬如，比丘！建陀利樹果生枝折，竹葦子生則死，如騾懷軀二命俱死。如是比丘！調達供養，既自飲毒、復飲他人。譬如，比丘！大力之人執杖打惡狗或破頭鼻，狗遂惡不？」比丘答言：「唯然世尊！如是調達所得供養，意遂熾盛。念此愚人長夜受太山罪。」時調達便興此念：「我今供養勝於如來，如來何以禁固眾僧不使來受供養？」調達興念適竟，便失神足。
當於爾時，尊者目揵連在羅閱城迦陵伽峪。時目揵連同學比丘名陜浮陀，拘
【現代漢語翻譯】 現代漢語譯本：達（Devadatta，提婆達多）。又變化身體成為馬，出入沒有阻礙，有時從門進入，有時從不是門的地方出去。有時變化出各種珍寶來製作寶冠，放在阿阇世（Ajatasattu）太子的膝蓋上，太子就拿來戴在頭上。即使這樣，（阿阇世太子）也知道這是提婆達多變化出來的。又變化成小孩子，身上佩戴著金銀瓔珞，坐在太子的膝蓋上。太子抱著玩弄，親吻，也知道這是提婆達多的變化。當時阿阇世太子便產生了嫉妒和憤怒的心意，（因為）提婆達多的神通想要勝過佛陀，於是開始供養衣服、飲食、床鋪、醫藥，每天送五百釜的飯到提婆達多那裡，準備五百輛車，親自跟隨前往提婆達多那裡。也有五百個比丘，在提婆達多那裡坐著吃飯。當時各位大比丘眾，到吃飯的時候就穿著袈裟，拿著缽進入王舍城乞食。當時各位比丘聽說阿阇世太子供養提婆達多，沒有人能超過他，甚至準備五百輛車到提婆達多那裡。提婆達多所帶領的五百比丘坐著吃飯。各位比丘聽了之後，前往佛陀那裡詳細稟告這件事。世尊告訴他們：『你們不要去提婆達多那裡接受供養，不要生起羨慕的心意。為什麼呢？如同飲用毒藥，難道有不死的人嗎？既自己飲用毒藥，又給他人飲用。譬如，比丘！建陀利樹果實一生出來樹枝就折斷，竹子長出竹筍就會死亡，如同騾子懷孕，兩條性命都死亡。像這樣，比丘！提婆達多的供養，既自己飲用毒藥，又給他人飲用。譬如，比丘！大力士拿著棍子打惡狗，或者打破它的頭和鼻子，狗會因此停止作惡嗎？』比丘回答說：『是的，世尊！像這樣提婆達多得到供養，心意就更加熾盛。（他）想到這個愚蠢的人將長夜遭受太山地獄的罪報。』當時提婆達多便產生這樣的念頭：『我現在得到的供養勝過如來，如來為什麼要禁止僧眾不讓他們來接受我的供養？』提婆達多產生這個念頭剛結束，便失去了神通。 當時，尊者目犍連（Maudgalyayana）在王舍城的迦陵伽峪。當時目犍連的同學比丘名叫陜浮陀，拘（Kush）
【English Translation】 English version: Furthermore, Devadatta transformed himself into a horse, moving freely in and out, sometimes entering through the door, sometimes exiting through non-doorways. He would also conjure various jewels to create a jeweled crown, placing it on the lap of Prince Ajatasattu, who would then take and wear the crown. Even so, (Ajatasattu) knew it was a transformation created by Devadatta. He also transformed into a small child, adorned with gold and silver necklaces, sitting on the prince's lap. The prince would hold and play with him, kissing and caressing him, also knowing it was a transformation by Devadatta. At that time, Prince Ajatasattu developed feelings of jealousy and anger, (because) Devadatta's supernatural powers seemed to surpass the Buddha's, so he began to provide offerings of clothing, food, bedding, and medicine, sending five hundred cauldrons of rice to Devadatta daily, preparing five hundred chariots to personally escort him to Devadatta's place. There were also five hundred monks who sat and ate at Devadatta's place. At that time, the great assembly of monks, when it was time to eat, would wear their robes, carry their bowls, and enter Rajagriha (Rajgir) to beg for alms. The monks heard that Prince Ajatasattu was providing offerings to Devadatta that no one could surpass, even preparing five hundred chariots to go to Devadatta's place. The five hundred monks led by Devadatta sat and ate. Having heard this, the monks went to the Buddha and reported the matter in detail. The World Honored One told them, 'Do not go to Devadatta's place to receive offerings, do not give rise to envious thoughts. Why? It is like drinking poison, is there anyone who would not die? Having drunk poison oneself, one then gives it to others to drink. For example, monks! When the fruit of the Kentali tree is born, the branch breaks; when bamboo shoots are born, the bamboo dies; like a mule carrying a fetus, both lives are lost. Thus, monks! Devadatta's offerings are like drinking poison oneself and then giving it to others to drink. For example, monks! If a strong man takes a stick and beats a vicious dog, breaking its head and nose, would the dog then cease to be vicious?' The monks replied, 'Yes, World Honored One! In this way, Devadatta, having received offerings, his mind becomes even more inflamed. (He) thinks that this foolish person will suffer the torments of Mount Tai hell for a long night.' At that time, Devadatta had this thought: 'The offerings I receive now surpass those of the Tathagata, why does the Tathagata forbid the Sangha from coming to receive my offerings?' As soon as Devadatta had this thought, he lost his supernatural powers. At that time, Venerable Maudgalyayana was in Kalingaka Valley in Rajagriha. At that time, Maudgalyayana's fellow monk was named Shanfutuo, Ku(Kush)
利長者子，修四等心生梵天上。陜浮陀梵即以天眼見調達失神足。時陜浮陀梵如人屈申臂頃，從梵上至目揵連所迦陵伽峪前，白尊者目揵連：「尊者知不？調達已失神足。目揵連可往白世尊調達以失神足。」目揵連便興此意，坐入三昧觀調達心。時目揵連便入三昧，知調達已失神足。時目揵連默然可天所白，天便還天上。時目揵連見天去不久，即坐三昧至竹園所。去佛不遠從三昧起，整頓衣服來至佛所，頭面禮足在一面立，白世尊言：「如陜浮陀梵言，調達失神足。」如是語頃，調達將從五人，瞿婆離、騫陀羅婆婆、迦留陀帶、三文陀羅、[口*系]頭(戶摕反)。世尊遙見調達將從五人來，世尊顧語目揵連：「止止，護口不須作是語。此癡人來當自有言。」時目揵連便作是念：「我今入三昧正受於此間坐，使調達不見我。」時調達來至佛所，頭面禮足在一面坐，白世尊言：「今世尊老大氣力微弱，年已時過。善哉世尊！敕諸眾僧受我供養。」世尊答曰：「如舍利弗、目揵連等大神足人來索眾僧，吾尚不與。況汝在懷抱受他唾哺，當與眾僧？」時調達便興此念：「云何世尊獨嘆舍利弗、目犍連，而閼絕我德？」時調達便起惡意，向佛及舍利弗、目揵連不辭，即從坐起去。世尊告諸比丘：「信施甚重。比丘墮人冥中，不
【現代漢語翻譯】 現代漢語譯本 利長者之子，修習四無量心（慈、悲、喜、舍）可以往生梵天。陜浮陀梵（天神名）以天眼看到提婆達多（佛陀的堂兄弟，後背叛佛陀）失去了神通。當時，陜浮陀梵像人屈伸手臂一樣迅速，從梵天來到目犍連（佛陀的十大弟子之一，以神通著稱）所在的迦陵伽峪前，告訴尊者目犍連：『尊者知道嗎？提婆達多已經失去了神通。目犍連應該去告訴世尊（佛陀）提婆達多已經失去了神通。』目犍連便生起這個念頭，入定觀察提婆達多的心。當時，目犍連便進入禪定，知道提婆達多已經失去了神通。當時，目犍連默默地認可了天神所說的話，天神便返回天上。當時，目犍連見天神離去不久，就從禪定中起身前往竹園。在離佛陀不遠的地方從禪定中出來，整理好衣服來到佛陀處，頂禮佛足後站在一旁，對世尊說：『正如陜浮陀梵所說，提婆達多失去了神通。』 說話間，提婆達多帶著五個人來了，分別是瞿婆離、騫陀羅婆婆、迦留陀帶、三文陀羅、[口*系]頭。世尊遠遠地看到提婆達多帶著五個人來，世尊回頭告訴目犍連：『停止，閉上你的嘴，不需要說這些話。這個愚癡的人來了自然會說話。』當時，目犍連便這樣想：『我現在入定，就在這裡打坐，讓提婆達多看不見我。』當時，提婆達多來到佛陀處，頂禮佛足後坐在一旁，對世尊說：『現在世尊年老體衰，氣力微弱，年紀已經大了。希望世尊能夠命令眾僧接受我的供養。』世尊回答說：『像舍利弗（佛陀的十大弟子之一，以智慧著稱）、目犍連這樣具有大神通的人來請求管理眾僧，我尚且不給。更何況你還在懷抱中接受別人的唾沫餵養，怎麼能把眾僧交給你呢？』當時，提婆達多便生起這樣的念頭：『為什麼世尊只讚歎舍利弗、目犍連，而貶低我的功德呢？』當時，提婆達多便生起惡意，沒有向佛陀以及舍利弗、目犍連告辭，就從座位上起身離開了。世尊告訴眾比丘：『信徒的佈施非常重要。比丘墮入黑暗之中，不…』
【English Translation】 English version The son of a wealthy elder, by cultivating the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), is reborn in the Brahma heavens. Shampudhabrahma (name of a deity), with his divine eye, saw Devadatta (Buddha's cousin who later betrayed him) lose his supernatural powers. At that time, Shampudhabrahma, as quickly as a person bends and stretches his arm, came from the Brahma heavens to the front of Kalingaga ravine where Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) was, and said to the venerable Maudgalyayana: 'Venerable one, do you know? Devadatta has lost his supernatural powers. Maudgalyayana should go and tell the World Honored One (Buddha) that Devadatta has lost his supernatural powers.' Maudgalyayana then arose this thought and entered into samadhi (meditative state) to observe Devadatta's mind. At that time, Maudgalyayana entered into samadhi and knew that Devadatta had lost his supernatural powers. At that time, Maudgalyayana silently acknowledged what the deity had said, and the deity returned to the heavens. At that time, Maudgalyayana, seeing that the deity had left not long ago, arose from samadhi and went to the Bamboo Grove. Not far from the Buddha, he arose from samadhi, arranged his robes, and came to the Buddha, prostrated at his feet, stood to one side, and said to the World Honored One: 'As Shampudhabrahma said, Devadatta has lost his supernatural powers.' While speaking, Devadatta came with five people, namely, Gavali, Kandarava, Kaludayi, Samudradatta, and [口*系]tou. The World Honored One, seeing Devadatta coming with five people from afar, turned to Maudgalyayana and said: 'Stop, keep your mouth shut, there is no need to say these words. This foolish person will speak for himself when he comes.' At that time, Maudgalyayana thought: 'I will now enter samadhi and sit here, so that Devadatta will not see me.' At that time, Devadatta came to the Buddha, prostrated at his feet, sat to one side, and said to the World Honored One: 'Now the World Honored One is old and frail, his strength is weak, and his years have passed. May the World Honored One command the Sangha (monastic community) to receive my offerings.' The World Honored One replied: 'Even if Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana, who have great supernatural powers, were to request to manage the Sangha, I would not give it to them. How much less you, who are still being fed with saliva in someone's arms, how can I entrust the Sangha to you?' At that time, Devadatta arose this thought: 'Why does the World Honored One only praise Shariputra and Maudgalyayana, and diminish my merits?' At that time, Devadatta arose evil intentions, and without taking leave of the Buddha, Shariputra, and Maudgalyayana, he rose from his seat and left. The World Honored One told the Bhikkhus (monks): 'The offerings of the faithful are very important. A Bhikkhu falling into darkness, does not...'
得言得。前所誦者今懈不諷，不得證言得證。譬如力士切筋作索用纏腳膊，兩頭互牽。此索傷皮及肉，肉盡傷筋，筋斷至骨，徹骨及髓。如是比丘當知，信施亦復如是。墮人冥中不得言得，前所誦者今懈不諷，不得證言得證。其有比丘受信施者，味著以為己有，傷皮乃徹骨髓。善哉比丘，從今以去當學，所得信施不味著以為己有受，當如所施受，心無狐疑。比丘當作是學。」時世尊因此事緣，乃至備十功德，為沙門結戒：「若比丘，若依俗禪起神足，及自稱譽言上人法，此比丘波羅移不受。」時世尊告諸比丘：「當知其有比丘，以衣裳飲食床臥病瘦醫藥故，非阿羅漢言阿羅漢。若複比丘作賊導師，將從百人二百三百，乃至千人，此二大賊有何差降？」比丘答曰：「將從百人及千人者，此常小賊。此第二賊，天上人中梵魔眾沙門婆羅門，以衣裳飯食床臥醫藥故，非阿羅漢言阿羅漢，此賊中之大賊。」
時尊者優婆離問世尊曰：「波羅移者，義何所趣？」世尊答曰：「一切根力覺道、登道樹下得果、諸結盡都棄，是故言棄。譬如，比丘！人有過於王所，盡奪養生之具，舍宅捐棄。如是於四波羅移展轉犯事，一切功德盡捐棄。云何不受名？若說戒受歲、其眾僧秘事，比丘不受。不受非沙門、非釋種子。」
鼻奈
【現代漢語翻譯】 現代漢語譯本 得言得（自認為已得道）。以前所背誦的現在懈怠不再誦讀，沒有證得卻說已證得。譬如力士切割肌肉做成繩索用來纏繞腳踝，兩頭互相牽拉。這繩索損傷面板和肌肉，肌肉盡了損傷筋，筋斷了傷到骨頭，穿透骨頭到達骨髓。像這樣的比丘應當知道，信徒的佈施也像這樣。墮入黑暗之中，沒有得道卻說得道，以前所背誦的現在懈怠不再誦讀，沒有證得卻說已證得。那些接受信徒佈施的比丘，貪戀執著地認為是自己的，損傷面板乃至穿透骨髓。好啊比丘，從今以後應當學習，所得的信徒佈施不貪戀執著地認為是自己的，應當如所施之物接受，心中沒有疑惑。比丘應當這樣學習。』當時世尊因為這件事的因緣，乃至具備十種功德，為僧侶制定戒律：『如果比丘，依靠世俗的禪定而生起神通，以及自我稱讚說自己證得上人法，這樣的比丘被判波羅夷（斷頭罪），不被接受。』當時世尊告訴眾比丘：『應當知道那些比丘，因為衣裳飲食床鋪醫藥的緣故，不是阿羅漢卻說自己是阿羅漢。如果又有比丘做盜賊的導師，帶領一百人、兩百人、三百人，乃至一千人，這兩個大盜賊有什麼差別呢？』比丘回答說：『帶領一百人以及一千人的，這常常是小盜賊。這第二個盜賊，在天上人間梵天魔眾沙門婆羅門中，因為衣裳飯食床鋪醫藥的緣故，不是阿羅漢卻說自己是阿羅漢，這是盜賊中的大盜賊。』 當時尊者優婆離（Upali）問世尊說：『波羅夷（Parajika）的意思，指向什麼？』世尊回答說：『一切根、力、覺、道（指三十七道品）、在菩提樹下得果、各種煩惱都完全捨棄，所以說捨棄。譬如，比丘！有人冒犯了國王，完全奪走他養生的器具，捨棄他的住所。像這樣對於四種波羅夷（四種根本重罪）輾轉犯事，一切功德都完全捨棄。』『什麼叫做不被接受呢？如果說戒、接受僧臘、那些僧團的秘密事情，比丘不被接受。不被接受就不是沙門（Sramana）、不是釋迦族的後代。』 鼻奈（Vinaya，律）
【English Translation】 English version He claims to have attained what he has attained. What he previously recited, he now neglects to recite, and he claims to have attained what he has not attained. For example, a strong man cuts muscles to make a rope to wrap around his ankles, pulling the two ends against each other. This rope injures the skin and flesh, and when the flesh is gone, it injures the tendons. When the tendons are broken, it reaches the bone, penetrating the bone to the marrow. Such a Bhikkhu (monk) should know that the offerings of the faithful are also like this. He falls into darkness, claiming to have attained what he has not attained. What he previously recited, he now neglects to recite, and he claims to have attained what he has not attained. Those Bhikkhus who receive the offerings of the faithful, clinging to them and considering them their own, injure the skin and penetrate to the bone marrow. Good Bhikkhus, from now on, you should learn that the offerings you receive should not be clung to and considered your own. You should receive them as they are given, without doubt in your heart. Bhikkhus should learn in this way.』 At that time, the World Honored One, because of this incident, and possessing ten merits, established a precept for the Sramanas (ascetics): 『If a Bhikkhu, relying on worldly meditation, develops supernatural powers, and praises himself, saying that he has attained the Dharma of a superior person, such a Bhikkhu is Parajika (defeated) and is not accepted.』 At that time, the World Honored One told the Bhikkhus: 『You should know that those Bhikkhus, because of clothing, food, bedding, and medicine, claim to be Arhats (enlightened beings) when they are not. If there is another Bhikkhu who acts as a leader of thieves, leading a hundred, two hundred, three hundred, or even a thousand people, what is the difference between these two great thieves?』 The Bhikkhus replied: 『Leading a hundred or a thousand people is often a small thief. This second thief, among the gods, humans, Brahma (creator god) demons, Sramanas (ascetics), and Brahmins (priests), because of clothing, food, bedding, and medicine, claims to be an Arhat when he is not, is the greatest of thieves.』 At that time, Venerable Upali (one of the ten principal disciples of the Buddha) asked the World Honored One: 『What is the meaning of Parajika (defeat)?』 The World Honored One replied: 『All the roots, powers, enlightenment factors, and the path (referring to the thirty-seven factors of enlightenment), attaining the fruit under the Bodhi tree, and completely abandoning all defilements, therefore it is called abandonment. For example, Bhikkhus! If someone offends the king, all the means of sustenance are taken away, and his dwelling is abandoned. In this way, if one repeatedly commits the four Parajikas (four root offenses), all merits are completely abandoned.』 『What is meant by not being accepted? If one speaks the precepts, receives seniority, or discusses the secret matters of the Sangha (monastic community), the Bhikkhu is not accepted. Not being accepted means not being a Sramana (ascetic), not being a descendant of the Sakya (Buddha's clan).』 Vinaya (monastic rules)
耶卷第二 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第三
姚秦涼州沙門竺佛念譯
僧殘法之一
佛世尊游舍衛國祇樹給孤獨園。爾時尊者迦留陀夷(迦留陀夷，黑光也，阿難從弟也)于祇桓歲坐，掃灑房室，于中敷床，前著澡罐，外復有澡罐。到時著衣持缽入舍衛城分衛，得食而還，入房舉衣缽息。迦留陀夷淫意偏多，憶向所見得食之家婦女，淫意熾盛，以手弄陰精墮。即便洗手澡浴掃灑房室，如是再三，乃至竟夏坐。時諸比丘是迦留陀夷知識，在拘薩羅結夏坐。坐已具補納衣，一日竟衣，著衣持缽來至舍衛國祇樹給孤獨園。時諸比丘往詣迦留陀夷比丘所，各各相向禮拜問訊已，在一面坐。「云何優陀夷！體履健不？于夏坐中無苦不乞求婆？」優陀夷答：「我於此間掃灑房室，乃至弄陰。」具向諸比丘說。諸比丘答：「云何優陀夷無數方便，世尊說淫不凈，向淫念淫、淫熾盛，說淫之惡露。卿雲何于中起淫意？」如是諸比丘極苦責諫。責諫已便起去，往詣世尊，如事具白世尊。世尊知而自問優陀夷：「審為此事耶？」時優陀夷內懷慚愧外則恥眾，從坐起，偏袒右肩右膝著地叉手向佛，白世尊言：「審爾。世尊！」世尊告曰：「云何癡人，我不以無數方便說淫之不凈，
【現代漢語翻譯】 現代漢語譯本 耶卷第二 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第三
姚秦涼州沙門竺佛念譯
僧殘法之一
佛世尊在舍衛國祇樹給孤獨園。當時，尊者迦留陀夷(Kāludāyin，黑光也，阿難(Ānanda)從弟也)在祇桓(Jetavana)歲末安居，打掃房室，在房中鋪設床鋪，前面放置澡罐，外面也有澡罐。到時間后，穿好衣服，拿著缽進入舍衛(Śrāvastī)城乞食，得到食物后返回，進入房間放下衣缽休息。迦留陀夷(Kāludāyin)淫慾之念特別多，回憶起之前乞食時所見人家的婦女，淫慾之念熾盛，用手玩弄而精液流出。隨即洗手、洗澡、打掃房室，像這樣反覆兩三次，直到整個夏季安居結束。當時，一些比丘是迦留陀夷(Kāludāyin)的朋友，在拘薩羅(Kosala)結夏安居。安居結束后，縫補好袈裟，有一天穿好衣服，拿著缽來到舍衛(Śrāvastī)國祇樹給孤獨園。這些比丘前去拜訪迦留陀夷(Kāludāyin)比丘，互相禮拜問候后，在一旁坐下。「優陀夷(Udayin)，你身體安康嗎？夏季安居期間沒有遇到什麼困難，乞食順利嗎？」優陀夷(Udayin)回答：「我在這裡打掃房室，甚至玩弄。」他將事情的經過詳細地告訴了這些比丘。比丘們回答：「優陀夷(Udayin)，世尊用無數方便法門說明淫慾是不凈的，你卻心懷淫念，淫慾熾盛，世尊說了淫慾的種種惡處。你為什麼會生起淫慾之念呢？」這些比丘極力地責備勸誡他。責備勸誡完畢后，便起身離開，前去拜見世尊，將事情的經過詳細地稟告世尊。世尊明知此事，卻親自詢問優陀夷(Udayin)：「你真的做了這件事嗎？」當時，優陀夷(Udayin)內心感到慚愧，外表又羞於面對大眾，從座位上站起來，袒露右肩，右膝跪地，合掌向佛，稟告世尊說：「確實如此，世尊！」世尊告誡說：「你這愚癡之人，我不是用無數方便法門說明淫慾是不凈的嗎？
【English Translation】 English version Chapter 2 of the Vinaya Taisho Tripitaka Volume 24, No. 1464, Vinaya
Chapter 3 of the Vinaya
Translated by the Shramana Zhu Fonian of Liangzhou, Yao Qin Dynasty
One of the Sanghavasesa Dharmas
The World-Honored Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti (Śrāvastī). At that time, the Venerable Kaludayin (Kāludāyin, meaning 'black light,' a cousin of Ananda (Ānanda)) was spending the rainy season retreat at Jetavana (Jetavana), sweeping and cleaning his room, preparing a bed inside, placing a water pitcher in front, and another water pitcher outside. When the time came, he put on his robes, carried his bowl, and entered the city of Shravasti (Śrāvastī) to beg for food. After obtaining food, he returned, entered his room, and rested his robes and bowl. Kaludayin (Kāludāyin) had excessive lustful thoughts, recalling the women he had seen at the houses where he had begged for food. His lustful thoughts became intense, and he masturbated until he ejaculated. He then washed his hands, bathed, and swept his room, repeating this process two or three times, until the end of the summer retreat. At that time, some monks who were acquaintances of Kaludayin (Kāludāyin) were spending the rainy season retreat in Kosala (Kosala). After the retreat, they mended their robes. One day, they put on their robes, carried their bowls, and came to the Jeta Grove of Anathapindika's Park in Shravasti (Śrāvastī). These monks went to visit the monk Kaludayin (Kāludāyin), greeted each other with bows and inquiries, and sat down on one side. 'Udayin (Udayin), how is your health? Did you encounter any difficulties during the summer retreat? Was it easy to beg for food?' Udayin (Udayin) replied, 'I have been sweeping my room here, and even masturbating.' He told the monks the details of what had happened. The monks replied, 'Udayin (Udayin), the World-Honored One has explained in countless ways that lust is impure. Yet you harbor lustful thoughts, your lust is intense, and the World-Honored One has spoken of the evils of lust. Why did you give rise to lustful thoughts?' These monks severely rebuked and admonished him. After rebuking and admonishing him, they rose and left, going to see the World-Honored One, and reported the details of what had happened. The World-Honored One, knowing the matter, personally asked Udayin (Udayin), 'Did you really do this?' At that time, Udayin (Udayin) felt ashamed inwardly and embarrassed outwardly before the assembly. He rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the World-Honored One, 'It is true, World-Honored One!' The World-Honored One admonished him, saying, 'You foolish man, have I not explained in countless ways that lust is impure?'
向淫念淫、淫熾盛淫之惡露。云何癡人而以此手受長者信施，復以此手而捉此形弄耶？」如是佛世尊無數方便誨責，因此事集和合僧，備十功德，世尊為沙門結戒：「諸沙門當共防此。若比丘憶念弄陰墮精，僧伽婆施沙(秦言眾決斷)。」
世尊游舍衛國祇樹給孤獨園。時有一比丘在祇桓夏坐。此比丘于夢中失精，覺已便懷狐疑：「我不犯僧伽婆施沙耶？」便問諸比丘。諸比丘不知當何報？諸比丘往白世尊。世尊告曰：「夢中失精無罪。若比丘弄陰失精，除其夢中，僧伽婆施沙。」時尊者優波離問世尊：「失精有幾處，是僧伽婆施沙？」世尊告曰：「左右手弄者，僧伽婆施沙，使他手弄亦爾。他兩曲肘弄者，及屈膝間兩掖間臍兩邊，及岐間尻溝間，兩肩上項間，現身上屈申處衣里弄者，伏床褥弄者，畫女像木女像作處所弄失精者，僧伽婆施沙。」
佛游舍衛國祇樹給孤獨園。時尊者難陀淫意偏多，入舍衛城分衛。有一長者婦，以手接難陀足作禮，女人手濡，難陀便失精墮此人手上。女人即舉手涂頂上：「我今得大利，乃使尊者難陀淫意熾盛，梵行全碩，意不犯戒。」難陀便懷狐疑：「我不犯僧伽婆施沙？」便問諸比丘。諸比丘不知報，即往具白世尊。時世尊因此事，集和合僧。世尊知而問難陀：「實如此
【現代漢語翻譯】 現代漢語譯本：對於充滿淫念、淫慾熾盛的污穢之物，愚癡之人怎麼能用接受長者供養的手，又用這隻手去把玩那個東西呢？』 佛世尊用無數方便法門教誨責備，因此事召集僧團，具備十種功德，世尊為沙門制定戒律：『各位沙門應當共同防範此事。如果比丘憶念並把玩性器官導致遺精，則犯僧伽婆尸沙（秦言眾決斷）。』
世尊在舍衛國祇樹給孤獨園游化。當時有一位比丘在祇桓精舍安居。這位比丘在夢中遺精，醒來后便心生疑惑：『我是否犯了僧伽婆尸沙罪？』 便去問其他比丘。其他比丘不知道該如何回答，便去稟告世尊。世尊告訴他們：『夢中遺精沒有罪過。如果比丘把玩性器官導致遺精，除了夢中，都犯僧伽婆尸沙。』 當時尊者優波離問世尊：『遺精有多少種情況，會構成僧伽婆尸沙罪？』 世尊回答說：『用左右手把玩，犯僧伽婆尸沙，讓他人用手把玩也是一樣。他人用兩肘彎把玩，以及用兩膝之間、兩腋之間、肚臍兩邊，以及股間、肛門溝間，兩肩上、脖頸間，在身體上彎曲伸展之處、衣服里把玩，趴在床褥上把玩，對著畫的女像、木女像等性交場所把玩而遺精的，都犯僧伽婆尸沙。』
佛在舍衛國祇樹給孤獨園游化。當時尊者難陀淫慾心特別重，進入舍衛城乞食。有一位長者的妻子，用手接難陀的腳作禮，女人的手沾濕了，難陀便遺精落在這人手上。女人立即舉起手塗在頭頂上：『我今天得到大利益，竟然能使尊者難陀淫慾熾盛，梵行圓滿，心意不犯戒。』 難陀便心生疑惑：『我是否犯了僧伽婆尸沙罪？』 便去問其他比丘。其他比丘不知道該如何回答，便去稟告世尊。當時世尊因此事，召集僧團。世尊明知此事，卻問難陀：『確實如此嗎？』
【English Translation】 English version: 'Towards the foulness of lustful thoughts, the intensity of lust, and the discharge of lust. How can a foolish person use the hand that receives offerings from elders, and then use that same hand to fondle this form?' Thus, the World Honored One, with countless skillful means, taught and rebuked. Because of this matter, the Sangha was assembled, possessing ten merits. The World Honored One established a precept for the Shramanas: 'All Shramanas should guard against this. If a Bhikshu remembers and fondles his genitals, resulting in ejaculation, it is a Sanghavasesa (Qin language: decision by the assembly).'
The World Honored One was traveling in Shravasti, at the Jeta Grove, Anathapindika's Park. At that time, there was a Bhikshu residing in Jeta Vihara during the rainy season. This Bhikshu had a nocturnal emission in a dream. Upon awakening, he became doubtful: 'Have I committed a Sanghavasesa offense?' He then asked the other Bhikshus. The Bhikshus did not know how to respond, so they went to report to the World Honored One. The World Honored One said: 'Nocturnal emission in a dream is not an offense. If a Bhikshu fondles his genitals and ejaculates, except in a dream, it is a Sanghavasesa.' At that time, Venerable Upali asked the World Honored One: 'In how many ways does ejaculation constitute a Sanghavasesa?' The World Honored One replied: 'Fondling with the left or right hand is a Sanghavasesa; having another person fondle is also the same. Having another person fondle with their elbows, or between the knees, between the armpits, on either side of the navel, or between the thighs, in the anal groove, on the shoulders, on the neck, in places where the body bends and stretches, fondling inside clothing, fondling while lying on a bed, fondling while looking at a painted image of a woman or a wooden image of a woman, or in places used for sexual intercourse, resulting in ejaculation, is a Sanghavasesa.'
The Buddha was traveling in Shravasti, at the Jeta Grove, Anathapindika's Park. At that time, Venerable Nanda was particularly prone to lustful thoughts and entered the city of Shravasti for alms. A wealthy man's wife took Nanda's foot with her hand and paid respects. The woman's hand was wet, and Nanda ejaculated onto her hand. The woman immediately raised her hand and smeared it on her head: 'Today I have gained great benefit, as I have caused Venerable Nanda's lust to be intense, his pure conduct complete, and his mind not to violate the precepts.' Nanda then became doubtful: 'Have I committed a Sanghavasesa offense?' He then asked the other Bhikshus. The Bhikshus did not know how to respond, so they went to report to the World Honored One. At that time, the World Honored One, because of this matter, assembled the Sangha. The World Honored One knew the matter but asked Nanda: 'Is this really so?'
事不？難陀！」時尊者難陀，內懷慚愧外則恥眾，偏袒右肩右膝著地叉手向佛，白世尊言：「審爾。世尊！」爾時世尊于眾人前嘆難陀言：「善哉善哉！難陀！乃能作是全梵行能爾。行梵行者得大果報、得大功德。」時世尊告諸比丘：「其族姓子見難陀者，誰能呰言不端政乎？身體柔濡筋力勝人，淫意偏多，誰能勝難陀也？如是比丘！難陀族姓子閉塞根門，飲食知足，夜不失時，念定不亂(此上四句，其人名曰修妒路，是本明也)，難陀能盡形壽凈修梵行。彼難陀族姓子云何能閉塞諸根門？於此難陀族姓子，眼見色者意無染著，設使見色眼根不具者，當念無明憂惡不善法，意不向者則護眼根。如是耳鼻舌身意法知已不起染著，設使意根不具者，當念無明憂惡不善法，意不向者則護意根。此是難陀族姓子閉塞根門。彼難陀族姓子云何飲食知足？於此難陀族姓子摶飯食知足，無有貪餮，不求顏色氣力無細滑意。所以食者，欲使身體久住，以滅故病、新者不興，樂得行道。譬如有人有瘡痍病，以膏涂之。所以涂者何？欲使瘡愈。如是難陀族姓子飲食知足，無有貪餮，乃至樂得行道。譬如有人以脂膏車。所以膏者何？以其過載故。如是難陀族姓子飲食知足，無有貪餮，乃至樂得行道。此是難陀族姓子飲食知足。彼難陀族姓子云
【現代漢語翻譯】 現代漢語譯本： 『是這樣嗎，難陀？』當時，尊者難陀內心感到慚愧，外表又怕在眾人面前丟臉，便袒露右肩，右膝跪地，合掌向佛，對世尊說：『確實是這樣，世尊！』 這時，世尊在眾人面前讚歎難陀說：『好啊，好啊！難陀！你能夠這樣完全地修持梵行，真是難得。修持梵行的人能得到很大的果報，得到很大的功德。』 這時，世尊告訴各位比丘：『那些望族子弟見到難陀，誰還能批評他不端莊呢？他的身體柔順，筋骨力氣勝過常人，雖然淫慾之心比較多，但誰又能勝過難陀呢？像這樣的比丘，難陀望族子弟能夠關閉六根之門，飲食知足，夜晚不放逸，念力堅定不散亂（以上四句，說的是修妒路，這是根本的明智）。難陀能夠終身清凈地修持梵行。』 『這位難陀望族子弟是如何關閉六根之門的呢？對於這位難陀望族子弟來說，眼睛看到美好的事物，內心不起貪戀執著。即使看到美好的事物，如果眼根不具足，應當想到無明、憂愁、邪惡不善之法，心意不被其引誘，這樣就能守護眼根。同樣，對於耳、鼻、舌、身、意，在感知到聲音、氣味、味道、觸感、法之後，不起貪戀執著。即使意根不具足，應當想到無明、憂愁、邪惡不善之法，心意不被其引誘，這樣就能守護意根。這就是難陀望族子弟關閉六根之門的方法。』 『這位難陀望族子弟又是如何做到飲食知足的呢？對於這位難陀望族子弟來說，吃粗糙的食物也能感到滿足，沒有貪婪之心，不追求食物的顏色、氣味、營養，也沒有精細滑膩的念頭。他之所以吃飯，是爲了讓身體能夠長久存在，爲了消除舊的疾病，防止新的疾病產生，從而快樂地修行。』 『譬如有人身上長了瘡，用藥膏塗抹它。為什麼要塗抹呢？爲了讓瘡能夠痊癒。像這樣，難陀望族子弟飲食知足，沒有貪婪之心，最終是爲了快樂地修行。譬如有人用油脂來潤滑車軸。為什麼要潤滑呢？爲了讓車能夠承載重物。像這樣，難陀望族子弟飲食知足，沒有貪婪之心，最終是爲了快樂地修行。這就是難陀望族子弟飲食知足的方法。』 『這位難陀望族子弟又是如
【English Translation】 English version: 'Is that so, Nanda?' At that time, the Venerable Nanda, feeling ashamed inwardly and embarrassed before the assembly, bared his right shoulder, knelt on his right knee, and, with his hands clasped, said to the Buddha: 'It is indeed so, O Blessed One!' Then the Blessed One, in the presence of the assembly, praised Nanda, saying: 'Well done, well done, Nanda! You are able to practice the entire Brahmacharya (梵行, pure conduct) in this way. Those who practice Brahmacharya obtain great rewards and great merit.' Then the Blessed One said to the Bhikkhus (比丘, monks): 'Among those sons of good families who see Nanda, who can criticize him for not being upright? His body is gentle and his strength surpasses that of ordinary people. Although his lustful desires are strong, who can surpass Nanda? Such a Bhikkhu, Nanda, a son of a good family, is able to close the doors of his senses, be content with his food, not be negligent at night, and keep his mindfulness steady (the above four lines refer to Studulu, which is the fundamental wisdom). Nanda is able to purely practice Brahmacharya throughout his life.' 'How does this Nanda, son of a good family, close the doors of his senses? For this Nanda, son of a good family, when his eye sees a form, his mind is without attachment. Even if he sees a form, if his eye faculty is not complete, he should contemplate ignorance, sorrow, evil, and unwholesome dharmas (法, teachings), and if his mind does not turn towards them, then he guards his eye faculty. Similarly, when the ear, nose, tongue, body, and mind perceive sounds, smells, tastes, touch, and dharmas, he does not arise attachment. Even if his mind faculty is not complete, he should contemplate ignorance, sorrow, evil, and unwholesome dharmas, and if his mind does not turn towards them, then he guards his mind faculty. This is how Nanda, son of a good family, closes the doors of his senses.' 'How does this Nanda, son of a good family, practice contentment with food? For this Nanda, son of a good family, he is content with coarse food, without greed, not seeking color, flavor, or nourishment in food, nor having thoughts of fineness or smoothness. The reason he eats is to maintain his body for a long time, to eliminate old illnesses, and to prevent new ones from arising, so that he can happily practice the path.' 'For example, if someone has a sore, they apply ointment to it. Why do they apply it? To heal the sore. In the same way, Nanda, son of a good family, is content with food, without greed, ultimately to happily practice the path. For example, someone greases the axle of a cart. Why do they grease it? So that the cart can carry heavy loads. In the same way, Nanda, son of a good family, is content with food, without greed, ultimately to happily practice the path. This is how Nanda, son of a good family, practices contentment with food.' 'How does this Nanda, son of a good family
何是夜不失時？於此難陀族姓子，晝日經行坐禪，夜亦經行坐禪。初夜時經行坐禪，降伏心不使睡眠，中夜之時襞憂多僧使四疊而敷坐上，舉僧伽梨著頭前，右脅著地、累足更互申腳，系想在明，何時當曉？后夜即起經行坐禪，降伏心法。此是難陀族姓子初夜后夜不失時。彼難陀族姓子云何念定不亂？於此難陀族姓子，若欲視東，正身思惟而視東，無有亂意。若欲視南西北，正身思惟而視，無有亂意。於是難陀族姓子，若欲有痛想終不失智，行識亦爾，痛想未起不令使興，若痛想有起次第滅之。此是難陀族姓子念定不亂。是故難陀失精無罪。若復當有如是失者，亦復無罪。諸比丘！從今以去，當著舍勒(半泥洹僧)。弄陰者義何所趣？獨處興意念想，若己若彼身體相近弄陰，是弄義也。」
佛游釋羈瘦迦惟羅越那拘陀園。爾時尊者迦留陀夷當五日直，有諸長者婦女來至園中諸房間觀。時尊者迦留陀夷手執鑰牡在門外立，呼言：「諸姊來前，入此園遊觀，中有浴池泉源。」時諸婦女即入園遊觀，開諸房戶使入觀看。歷陰室內，捉諸婦女抱鳴捻挃身體。諸婦女或欲從者、或不從者。其不從者出語諸比丘：「常無畏處，安隱處而更大有恐畏。」諸比丘問：「有何恐畏？」即以所見事具白諸比丘。諸比丘不知當何報，往
【現代漢語翻譯】 現代漢語譯本：什麼是夜晚不虛度時光？譬如難陀（Nanda，人名）族姓的弟子，白天行走坐禪，夜晚也行走坐禪。初夜時行走坐禪，降伏內心不讓睡眠，中夜時將僧伽梨（Sanghati，袈裟）摺疊四層鋪在座位上，把僧伽梨放在頭前，右脅著地，雙腳交替伸展，心中想著光明，何時天亮？后夜就起身行走坐禪，降伏內心的煩惱。這就是難陀族姓的弟子初夜后夜不虛度時光。這位難陀族姓的弟子如何做到念定不亂呢？譬如這位難陀族姓的弟子，如果想看東方，端正身體，專注思惟地看東方，沒有散亂的念頭。如果想看南西北方，端正身體，專注思惟地看，沒有散亂的念頭。這位難陀族姓的弟子，如果生起痛苦的感受，始終不失去智慧，對於行和識也是如此，痛苦的感受沒有生起時，不讓它生起，如果痛苦的感受已經生起，就次第地滅除它。這就是難陀族姓的弟子念定不亂。所以難陀失精沒有罪過。如果再有這樣的情況發生，也沒有罪過。諸位比丘！從今以後，應當穿著舍勒（Shele，半泥洹僧）。玩弄陰莖是什麼意思呢？獨自一人產生性慾的念頭，無論是自己還是別人的身體，互相接近玩弄陰莖，這就是玩弄的意思。" 佛陀在釋迦（Shakya）族的瘦迦惟羅越（Shukavira）的那拘陀園（Nigrodha Garden）游化。當時，尊者迦留陀夷（Kaludayi）負責五日的值班，有一些長者的婦女來到園中各個房間參觀。當時，尊者迦留陀夷手拿著鑰匙站在門外，呼喊說：『各位姊妹請到前面來，進入這個園子游覽觀看，裡面有浴池和泉源。』這些婦女就進入園中游覽觀看，打開各個房間的門讓她們進去觀看。經過陰暗的房間時，抓住這些婦女，擁抱、撫摸、捻弄她們的身體。這些婦女有的願意，有的不願意。那些不願意的婦女對比丘們說：『本應是無畏的地方，安穩的地方，反而更加令人恐懼。』比丘們問：『有什麼恐懼？』她們就把所見的事情全部告訴了比丘們。比丘們不知道該如何回答，就去...
【English Translation】 English version: What is 'not wasting the night'? Here, Nanda (a name) of the clan, during the day walks and sits in meditation, and at night also walks and sits in meditation. In the first watch of the night, he walks and sits in meditation, subduing his mind and not allowing sleep. In the middle watch of the night, he folds his Sanghati (Sanghati, a robe) into four layers and spreads it on the seat, places the Sanghati in front of his head, rests on his right side, alternately stretches his legs, and keeps his mind on the light, thinking, 'When will it dawn?' In the last watch of the night, he gets up and walks and sits in meditation, subduing the mind. This is Nanda of the clan 'not wasting the first and last watches of the night.' How does Nanda of the clan maintain unwavering mindfulness and concentration? Here, Nanda of the clan, if he wants to look east, straightens his body and contemplates as he looks east, without a distracted mind. If he wants to look south, west, or north, he straightens his body and contemplates as he looks, without a distracted mind. Here, Nanda of the clan, if he experiences painful sensations, never loses his wisdom; the same is true for action and consciousness. When painful sensations have not arisen, he does not allow them to arise; if painful sensations have arisen, he gradually extinguishes them. This is Nanda of the clan maintaining unwavering mindfulness and concentration. Therefore, Nanda is not at fault for seminal emission. If such a thing should happen again, he is also not at fault. Monks! From now on, you should wear the Shele (Shele, a half-Nirvana monk's robe). What is the meaning of 'playing with the penis'? Alone, generating thoughts of lust, whether it is one's own body or another's, approaching and playing with the penis, this is the meaning of 'playing'.' The Buddha was traveling in the Nigrodha Garden (Nigrodha Garden) of Shukavira (Shukavira) of the Shakya (Shakya) clan. At that time, Venerable Kaludayi (Kaludayi) was on duty for five days, and some elder's women came to visit the various rooms in the garden. At that time, Venerable Kaludayi stood outside the door with the key in his hand, calling out, 'Sisters, please come forward and enter this garden to tour and see; there are bathing pools and springs inside.' These women then entered the garden to tour and see, opening the doors of the various rooms to let them in to see. Passing through the dark rooms, he grabbed these women, embracing, caressing, and fondling their bodies. Some of these women were willing, and some were unwilling. Those who were unwilling said to the monks, 'A place that should be fearless, a place of safety, is even more frightening.' The monks asked, 'What is frightening?' They told the monks everything they had seen. The monks did not know how to respond, so they went...
詣世尊具白此事。世尊知而問尊者優陀夷：「審為此事耶？」時優陀夷內懷慚愧外則恥眾，偏袒右肩右膝著地合掌向佛，白世尊言：「審爾。世尊！」世尊告曰：「云何我前不為癡人無數方便說淫不凈，向淫念淫、淫意熾盛淫之惡露。云何憂陀夷！我前不向憂填王說淫不凈耶？王憂填問我：『瞿曇！此諸比丘年少端正，新來入法鼻奈，諸根善具眼鼻充澤、皮濡如桃花，安詳不犯他婦女，盡命凈修梵行。』爾時我語王：『諸比丘其像母者當呼言母，其像姊妹者當呼言姊妹，像女者亦當呼言女。以是義理故，大王！使諸比丘年少端正者，乃至不犯女色，盡形命得修梵行。』王復問：『世尊！人心多想。設使我等像母言母，乃至像女言女，心故走世法。頗更有餘義，使諸年少比丘盡命凈修梵行不？』世尊告曰：『我以語諸比丘，大王！諸比丘當觀此身，從足拇指上至髮際，觀種種惡露不凈。此身中有發毛爪齒塵垢、皮肉血筋脈骨髓、心肝脾腎肺腸胃腹、屎溺肪膏膽涕唾涎腦膜。以是義故，大王！使諸年少比丘盡命得修梵行。』王復問：『世尊！此心多想。說使我等觀此惡露，故謂是凈，頗更有餘義，使諸年少比丘盡命得修梵行不？』世尊告曰：『我前以說，大王！諸比丘當閉諸根門，守念不忘、意不分散。設眼見色心不染著
【現代漢語翻譯】 現代漢語譯本：
他去到世尊那裡，詳細稟告了這件事。世尊明知此事，卻問尊者優陀夷：『確實有這件事嗎？』當時優陀夷內心懷著慚愧，又怕在眾人面前丟臉，於是袒露右肩，右膝跪地，合掌向佛，對世尊說：『確實如此，世尊！』世尊告誡說：『為什麼我之前無數次方便地為這些愚癡之人宣說淫慾的不凈，告誡他們不要嚮往淫慾、思念淫慾、淫慾之意熾盛，以及淫慾的種種惡果？優陀夷！我之前不是也向優填王宣說了淫慾的不凈嗎？優填王問我：『瞿曇！這些比丘年輕英俊，剛進入佛法，鼻樑高挺，諸根完好，眼睛明亮，面板滋潤如桃花，安詳穩重，不侵犯其他婦女，盡其一生清凈地修持梵行。』當時我告訴國王：『這些比丘，對於長得像母親的女子，應當稱呼為母親；對於長得像姐妹的女子，應當稱呼為姐妹；對於長得像女兒的女子，也應當稱呼為女兒。因為這個道理，大王！使得這些年輕英俊的比丘，乃至不犯女色，終其一生得以修持梵行。』國王又問：『世尊！人心思慮很多。即使我們把長得像母親的女子稱為母親，乃至把長得像女兒的女子稱為女兒，內心仍然會追逐世俗之法。是否還有其他方法，使這些年輕的比丘能夠終其一生清凈地修持梵行呢？』世尊告誡說：『我已經告訴過這些比丘，大王！這些比丘應當觀察自身，從腳趾向上直到髮際，觀察種種污穢不凈之物。此身之中有頭髮、毛髮、指甲、牙齒、塵垢、面板、肌肉、血液、筋、脈、骨骼、骨髓、心、肝、脾、腎、肺、腸、胃、腹、屎、尿、脂肪、膏、膽、涕、唾液、腦膜。因為這個道理，大王！使得這些年輕的比丘能夠終其一生修持梵行。』國王又問：『世尊！人心思慮很多。即使我們觀察這些污穢不凈之物，仍然會認為它們是清凈的。是否還有其他方法，使這些年輕的比丘能夠終其一生修持梵行呢？』世尊告誡說：『我之前已經說過，大王！這些比丘應當關閉諸根之門，守護正念不忘失，意念不分散。如果眼睛看到美色，內心不應產生染著。』
【English Translation】 English version:
He went to the World Honored One and reported the matter in detail. The World Honored One, knowing the matter, asked the Venerable Udayin: 'Is this truly the case?' At that time, Udayin, feeling ashamed inwardly and fearing disgrace before the assembly, bared his right shoulder, knelt on his right knee, and, with palms together, faced the Buddha and said to the World Honored One: 'It is true, World Honored One!' The World Honored One said: 'Why did I not previously, with countless expedient means, speak to these foolish people about the impurity of lust, warning them not to yearn for lust, to think of lust, to have lustful thoughts ablaze, and about the various evils of lust? Udayin! Did I not previously speak to King Udayana about the impurity of lust? King Udayana asked me: 'Gautama! These Bhikshus are young and handsome, newly entered into the Dharma, with well-formed noses, complete faculties, bright eyes, and skin as moist as peach blossoms, peaceful and not violating other women, purely cultivating Brahma-conduct throughout their lives.' At that time, I told the king: 'These Bhikshus, to those who resemble their mothers, should call them mother; to those who resemble their sisters, should call them sister; to those who resemble their daughters, should also call them daughter. Because of this principle, Great King! it enables these young and handsome Bhikshus, even without violating women, to cultivate Brahma-conduct throughout their lives.' The king further asked: 'World Honored One! The human mind has many thoughts. Even if we call those who resemble our mothers, mother, and even call those who resemble our daughters, daughter, our minds will still chase after worldly dharmas. Is there any other way to enable these young Bhikshus to purely cultivate Brahma-conduct throughout their lives?' The World Honored One said: 'I have already told the Bhikshus, Great King! These Bhikshus should observe this body, from the toes upwards to the hairline, observing all kinds of foul and impure things. Within this body are hair, body hair, nails, teeth, dirt, skin, flesh, blood, tendons, veins, bones, marrow, heart, liver, spleen, kidneys, lungs, intestines, stomach, abdomen, feces, urine, fat, grease, gall, mucus, saliva, brain membrane. Because of this principle, Great King! it enables these young Bhikshus to cultivate Brahma-conduct throughout their lives.' The king further asked: 'World Honored One! The mind has many thoughts. Even if we observe these foul and impure things, we may still consider them pure. Is there any other way to enable these young Bhikshus to cultivate Brahma-conduct throughout their lives?' The World Honored One said: 'I have said before, Great King! These Bhikshus should close the doors of their senses, guard their mindfulness without forgetting, and not let their minds be scattered. If the eyes see beauty, the mind should not be attached.'
，設眼見色有染著者，心念無明憂惱不善之法使不近者，則守念眼根。如是耳鼻舌身意法無有染著，假有染著意，心念無明憂惱不善之法，使不近者則守念意根。以是義故，大王！使諸年少比丘盡命得修梵行。』王白世尊：『儻有此義，諸年少比丘盡命得修梵行。若我入宮裡時不護身念根，意不端一則心走向淫意世法。若護身念根，意端一心無分散，不向淫世法。是故世尊！可奇可特。誰聞沙門瞿曇此語，能不具諸根？我今自歸佛、歸法、歸比丘僧。愿世尊聽為優婆塞，盡命不殺生，受三自歸。』」爾時世尊告優陀夷：「此世人常能爾，癡人而不防此。像母者當言母，乃至女亦如是。」爾時世尊以無數方便誨責優陀夷，集和合僧，備十功德，為比丘結戒：「若比丘淫意熾盛，手摸女人，若執手捉臂捉髮及諸身體腕節，摩抆把持，犯者，僧伽婆施沙。」
時尊者優波離問佛：「把持女人幾處，是僧伽婆施沙？」世尊告曰：「若比丘以淫意熾盛，從堂上抱女子著象上，僧伽婆施沙。若象上抱下著馬上、馬上抱著車上、車上抱著輿上、輿上抱著床上、床上抱著繩床上、繩床上抱著機上、機上抱著地，若復從地抱展轉還至堂上者，僧伽婆施沙。除其母姊妹、病人，無染著意者，不犯戒。」
佛世尊游舍衛國祇樹給
【現代漢語翻譯】 現代漢語譯本：如果眼睛看到顏色后產生了染著（Raga，貪戀），心中生起無明（Avidya，愚癡）、憂惱和不善之法，爲了避免這些，就應當守護眼根。同樣，如果耳朵、鼻子、舌頭、身體、意念接觸到相應的對象后產生了染著，如果意念產生了染著，心中生起無明、憂惱和不善之法，爲了避免這些，就應當守護意根。因此，大王！應該讓年輕的比丘們終其一生修習梵行（Brahmacharya，清凈行）。』國王對世尊說：『如果真是這樣，年輕的比丘們就應該終其一生修習梵行。如果我進入宮裡的時候不守護身念根，意念不專注，那麼我的心就會走向淫慾和世俗之法。如果我守護身念根，意念專注一心不分散，就不會走向淫慾世俗之法。所以，世尊！真是太奇妙了，太特別了。誰聽了沙門瞿曇（釋迦牟尼佛）的這些話，能夠不具足諸根（Indriya，控制感官的能力）呢？我現在皈依佛（Buddha，覺悟者）、皈依法（Dharma，佛法）、皈依比丘僧（Bhikshu Sangha，僧團）。愿世尊允許我成為優婆塞（Upasaka，在家男居士），終身不殺生，受三自歸（Trisarana，皈依三寶）。』」當時，世尊告訴優陀夷（Udayi，比丘名）：「世人常常能夠做到這樣，愚癡的人才不會防範這些。對待母親應當像對待母親一樣，乃至對待其他女子也應當如此。」當時，世尊用無數方便教誨責備優陀夷，召集和合僧眾，具備十種功德，為比丘制定戒律：「如果比丘淫慾熾盛，用手觸控女人，或者執手、捉臂、捉頭髮以及身體的各個部位、腕節，摩擦、撫摸、把持，犯者，僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。 當時，尊者優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：「把持女人多少處，是僧伽婆尸沙？」世尊告訴他：「如果比丘以淫慾熾盛之心，從堂上抱女子放到象上，僧伽婆尸沙。如果從象上抱下放到馬上、從馬上抱到車上、從車上抱到輿上、從輿上抱到床上、從床上抱到繩床上、從繩床上抱到機上、從機上抱到地上，如果又從地上抱起輾轉回到堂上，僧伽婆尸沙。除非是他的母親、姐妹、病人，並且沒有染著之意，則不犯戒。」 佛世尊在舍衛國（Sravasti）祇樹給（Jetavana）...
【English Translation】 English version: 'If, upon seeing a color with the eye, there arises attachment (Raga), and unwholesome thoughts of ignorance (Avidya), sorrow, and affliction arise in the mind, one should guard the eye faculty to prevent these. Likewise, if the ear, nose, tongue, body, or mind experience attachment upon contact with their respective objects, and if attachment arises in the mind, along with unwholesome thoughts of ignorance, sorrow, and affliction, one should guard the mind faculty to prevent these. Therefore, O King! You should encourage young monks to practice the Brahmacharya (celibate life) for their entire lives.' The King said to the World-Honored One: 'If this is the case, then young monks should indeed practice the Brahmacharya for their entire lives. If I enter the palace and do not guard my mindfulness of the body, and my mind is not focused, then my mind will turn towards lust and worldly affairs. But if I guard my mindfulness of the body, and my mind is focused and undivided, then it will not turn towards lustful worldly affairs. Therefore, O World-Honored One! It is truly wonderful and extraordinary. Who, upon hearing these words of the Shramana Gautama (Sakyamuni Buddha), could fail to cultivate their faculties (Indriya, control of the senses)? I now take refuge in the Buddha (the Awakened One), the Dharma (the teachings), and the Bhikshu Sangha (the monastic community). May the World-Honored One accept me as a Upasaka (layman), vowing not to kill for the rest of my life, and taking the Three Refuges (Trisarana).』」 At that time, the World-Honored One said to Udayi (name of a monk): 「People are often capable of this; only foolish people fail to guard against it. One should treat one's mother as one's mother, and so on with other women as well.」 At that time, the World-Honored One, with countless skillful means, admonished and rebuked Udayi, gathered the harmonious Sangha, possessed of ten virtues, and established a precept for the monks: 「If a monk, with lustful intent, touches a woman with his hand, whether by holding her hand, grasping her arm, seizing her hair, or touching any part of her body, including her wrists, rubbing, caressing, or holding her, he commits a Sanghavasesa (an offense requiring a meeting of the Sangha for expiation). At that time, the Venerable Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha: 'How many places of holding a woman constitute a Sanghavasesa?' The World-Honored One replied: 'If a monk, with lustful intent, lifts a woman from a hall and places her on an elephant, it is a Sanghavasesa. If he lifts her down from an elephant and places her on a horse, or lifts her from a horse and places her on a cart, or lifts her from a cart and places her on a palanquin, or lifts her from a palanquin and places her on a bed, or lifts her from a bed and places her on a rope bed, or lifts her from a rope bed and places her on a seat, or lifts her from a seat and places her on the ground, and then lifts her from the ground and returns her to the hall, it is a Sanghavasesa. Except if she is his mother, sister, or a sick person, and there is no lustful intent, he does not violate the precept.' The Buddha, the World-Honored One, was dwelling in Sravasti (city in ancient India) at the Jetavana (monastery)...
孤獨園。爾時有眾比丘于拘薩羅國夏坐，夏坐已補納衣，一日成衣，著衣持缽來至舍衛。去舍衛不遠有江，名阿脂賴跋提，南岸止住，水流駃疾。時有諸婦女白比丘言：「諸嚴賢等渡我等。」諸比丘答：「諸姊當知，世尊不許得渡女人。」諸女人各相執手便入水中，為水所漂。即稱怨言：「諸賢諸賢，誰有慈心能勝釋子，我今沒溺，愿來見救。」諸比丘愍念，往執手救。諸比丘各懷疑：「不犯僧伽婆施沙？」即問諸比丘。諸比丘不知當何報，往白世尊。世尊告曰：「無染著意不犯罪。以慈心往救，若復當有溺沒者，若捉髮執衣不得持體。火厄亦爾。」有一女人行險峪側，時比丘捉手過。比丘便疑：「我不犯僧伽婆施沙？」往白世尊。世尊告曰：「無染著意不犯罪。若復當更有如此者，以衣裹手往捉臂過。」
佛世尊游舍衛國祇樹給孤獨園。時尊者迦留陀夷于祇桓止住。有諸長者婦女來至浴池房園觀看，執鑰牡開諸房戶，呼曰：「諸姊來入浴池觀看。」婦女至浴池園觀，優陀夷共諸婦女談語經時，說淫快樂相娛樂事。其中婦女或有然可、或不然可。其不然可者，出白諸比丘：「常聞無畏安隱處，而更恐畏。」諸比丘問：「有何恐畏？」諸婦女具白比丘。時優陀夷以出，語諸比丘亦爾。諸比丘諫責優陀夷：「世尊不
【現代漢語翻譯】 現代漢語譯本： 孤獨園。當時，一些比丘在拘薩羅國安居，安居結束后縫補袈裟，一天之內完成，穿好袈裟拿著缽來到舍衛城。離舍衛城不遠的地方有一條江，名叫阿脂賴跋提（Ajita River），他們在南岸停了下來，江水流速很快。當時有一些婦女對那些比丘說：『各位賢者，請渡我們過去。』比丘們回答說：『各位姊妹應當知道，世尊不允許渡女人。』那些婦女們各自拉著手就進入水中，被水漂走了。她們就抱怨說：『各位賢者，各位賢者，誰有慈悲心能勝過釋迦牟尼的弟子，我們現在要被淹沒了，希望來救救我們。』比丘們心生憐憫，就去拉著她們的手救她們。比丘們各自懷疑：『這是否犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）？』就去問其他的比丘。其他比丘不知道該如何回答，就去稟告世尊。世尊說：『沒有染著的心意就不算犯罪。以慈悲心去救，如果還有要被淹沒的人，可以抓住頭髮或衣服，但不要直接接觸身體。』遇到火災等危難情況也是一樣處理。 有一個女人走在危險的山崖邊，當時一個比丘拉著她的手讓她過去。比丘就懷疑：『我是否犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）？』就去稟告世尊。世尊說：『沒有染著的心意就不算犯罪。如果以後再遇到類似的情況，可以用衣服裹住手去拉她的手臂，讓她過去。』 佛世尊在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，尊者迦留陀夷（Kaludayi）在祇桓（Jetavana）居住。有一些長者的婦女來到浴池房園遊玩觀看，拿著鑰匙打開各個房間的門，喊道：『各位姊妹，快來進入浴池觀看。』婦女們來到浴池園觀看，優陀夷（Udayi）和那些婦女們談話很久，說一些關於淫慾快樂的事情來娛樂她們。其中一些婦女表示認可，一些婦女不認可。那些不認可的婦女，出來告訴比丘們說：『我們常聽說這裡是無畏安穩的地方，現在反而更加恐懼。』比丘們問：『有什麼恐懼的？』那些婦女們詳細地告訴了比丘們。當時優陀夷（Udayi）也出來了，對比丘們說了同樣的事情。比丘們勸誡優陀夷（Udayi）：『世尊不...
【English Translation】 English version: The Solitary Garden. At that time, some Bhikkhus were in Kosala country for the rainy season retreat. After the retreat, they mended their robes, completing them in one day. Wearing the robes and carrying their bowls, they came to Shravasti. Not far from Shravasti was a river called Ajita (Ajita River), and they stopped on the south bank, where the current was swift. At that time, some women said to the Bhikkhus, 'Venerable sirs, please help us cross over.' The Bhikkhus replied, 'Sisters, you should know that the World-Honored One does not allow us to ferry women across.' The women then held each other's hands and entered the water, but were swept away by the current. They cried out in complaint, 'Venerable sirs, venerable sirs, who has a compassionate heart that surpasses the disciples of Shakyamuni? We are now drowning, please come and save us.' The Bhikkhus, feeling compassion, went and took their hands to save them. The Bhikkhus each had doubts: 'Are we committing a Sanghavasesa (Sanghavasesa, an offense requiring a meeting of the Sangha)?' They asked the other Bhikkhus. The Bhikkhus did not know how to answer, so they went to report to the World-Honored One. The World-Honored One said, 'Without lustful intent, there is no offense. Save them with a compassionate heart. If there are others drowning, you may grab their hair or clothing, but do not touch their bodies directly.' The same applies to fire emergencies. A woman was walking along the edge of a dangerous cliff, and a Bhikkhu took her hand to help her pass. The Bhikkhu then doubted: 'Am I committing a Sanghavasesa (Sanghavasesa, an offense requiring a meeting of the Sangha)?' He went to report to the World-Honored One. The World-Honored One said, 'Without lustful intent, there is no offense. If there are similar situations in the future, wrap your hand in cloth and grab her arm to help her pass.' The Buddha, the World-Honored One, was traveling in Shravasti at the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). At that time, Venerable Kaludayi (Kaludayi) was residing in Jetavana (Jetavana). Some women of wealthy families came to the bathhouse garden to visit and look around, using keys to open the doors of the various rooms, calling out, 'Sisters, come quickly and enter the bathhouse to see.' The women came to the bathhouse garden to look around, and Udayi (Udayi) talked with the women for a long time, speaking of matters of lustful pleasure to entertain them. Some of the women approved, while others did not. Those who did not approve came out and told the Bhikkhus, 'We have always heard that this is a place of fearlessness and peace, but now we are even more afraid.' The Bhikkhus asked, 'What are you afraid of?' The women told the Bhikkhus in detail. At that time, Udayi (Udayi) also came out and told the Bhikkhus the same thing. The Bhikkhus admonished Udayi (Udayi): 'The World-Honored One does not...'
以無數方便說淫不凈，向淫念淫、淫意熾盛淫之惡露？」諸比丘苦諫已，往白世尊。世尊知而問尊者優陀夷：「審為此事，如諸比丘所白不？」優陀夷內懷慚愧外則恥眾，偏袒右肩右膝著地叉手向佛，白世尊言：「審爾。世尊！」世尊告曰：「我不以無數方便說淫之不凈，向淫念淫、淫意熾盛淫之惡露？卿雲何嘆淫相娛樂事？」世尊無數方便誨責，集和合僧，備十功德，為比丘結戒：「若比丘淫意熾盛，向女人嘆淫相娛樂事，惡語相向惡眼相視，若大若小女人，犯者僧伽婆施沙。」
佛世尊游舍衛國祇樹給孤獨園。時諸比丘各行乞食至揭貳迦村(淫聚)，諸長者見，嫌其到彼：「此諸釋子吉無不利，自知稱好而入此淫聚，如彼淫人，入者以淫故。亦入諸女家大童女家，如欲娶婦者。」諸比丘以此因緣具白世尊。世尊告曰：「比丘有五事不應行。云何五？入淫種家、入大童女家、若寡婦不端者家、沽酒家、偷賊家。比丘此五不應行，比丘不得入。若其入者，此比丘為犯罪、為有重過。」
佛世尊游舍衛國祇樹給孤獨園。彼有一婆羅門生女，顏色姝好端正無雙，以其端正故母字為善光。初生之日為相師婆羅門見記：「此女人當與五百人通。」遂長十六歲，諸人聞記當與五百人通，無有娶者。有一入海商人，與
【現代漢語翻譯】 現代漢語譯本：以無數種方便法門宣說淫慾的不凈，針對那些心懷淫念、淫意熾盛之人，揭露淫慾的醜惡。』諸位比丘苦苦勸諫無效后，便去稟告世尊。世尊明知此事，卻問尊者優陀夷：『確實有此事嗎？就像眾比丘所稟告的那樣？』優陀夷內心充滿慚愧，但又顧及顏面，不願在眾人面前丟臉，於是偏袒右肩，右膝跪地，合掌向佛，坦白道：『確實如此，世尊！』世尊告誡道：『我不是用無數種方便法門宣說淫慾的不凈，針對那些心懷淫念、淫意熾盛之人，揭露淫慾的醜惡嗎？你為何還要讚歎淫慾的種種享樂？』世尊用無數種方便法門教誨責備他，召集僧眾，考慮到十種功德，為比丘制定戒律：『如果比丘淫意熾盛，向女人讚嘆淫慾的種種享樂，用惡語挑逗，用邪眼注視，無論是年長還是年幼的女人，犯者將被處以僧伽婆尸沙罪。』 佛世尊在舍衛國祇樹給孤獨園游化。當時，一些比丘前往揭貳迦村（淫聚）乞食，當地的長者們看到后，心生不滿，認為他們不該到這種地方：『這些釋迦族的弟子，諸事順利，沒有什麼不好的，卻明知故犯地進入這淫亂之地，和那些淫蕩之人一樣，爲了淫慾而來。他們還進入各家各戶，甚至未成年少女的家中，就像要娶妻一樣。』比丘們將此事原原本本地稟告了世尊。世尊告誡道：『比丘有五種地方不應該去。是哪五種呢？淫亂之人的家、未成年少女的家、不貞潔的寡婦家、賣酒的店舖、盜賊的窩點。比丘不應該去這五種地方，不得進入。如果進入了，這位比丘就犯了罪，犯了重大的過失。』 佛世尊在舍衛國祇樹給孤獨園游化。當地有一位婆羅門生了一個女兒，容貌美麗，端莊秀麗，舉世無雙。因為她容貌出衆，她的母親給她取名為善光（Shanguang）。在她出生的那天，有相士婆羅門為她占卜，預言說：『這個女人將來會和五百人發生關係。』她長大到十六歲時，人們聽說她會被預言會和五百人發生關係，就沒有人敢娶她。有一位出海的商人，與...
【English Translation】 English version: With countless expedient means, I have spoken of the impurity of lust, addressing those who harbor lustful thoughts and whose minds are consumed by lust, revealing the vile nature of lust.』 After the Bhikkhus had earnestly admonished him without success, they reported the matter to the World-Honored One. The World-Honored One, knowing the matter, asked the Venerable Udāyi: 『Is this indeed the case, as the Bhikkhus have reported?』 Udāyi, filled with shame inwardly but reluctant to lose face before the assembly, bared his right shoulder, knelt on his right knee, and with hands clasped, confessed to the Buddha, saying: 『It is indeed so, World-Honored One!』 The World-Honored One admonished him, saying: 『Have I not, with countless expedient means, spoken of the impurity of lust, addressing those who harbor lustful thoughts and whose minds are consumed by lust, revealing the vile nature of lust? Why then do you praise the pleasures of lust?』 The World-Honored One, with countless expedient means, rebuked him, assembled the Sangha, and considering ten merits, established a precept for the Bhikkhus: 『If a Bhikkhu, with lustful intent, praises the pleasures of lust to a woman, using lewd words and casting lustful glances, whether the woman is old or young, he commits a Sanghādisesa offense.』 The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anāthapindika's Park, in Śrāvastī (Savatthi). At that time, some Bhikkhus went to the village of Ketaka (a place of promiscuity) for alms. The elders of the village, seeing them, were displeased that they had come to such a place: 『These disciples of the Śākya clan, who are always fortunate and without misfortune, knowingly enter this place of promiscuity, like those who are lustful, coming for the sake of lust. They even enter the homes of various women, even the homes of young maidens, as if they were seeking wives.』 The Bhikkhus reported this matter in full to the World-Honored One. The World-Honored One admonished them, saying: 『There are five places that a Bhikkhu should not go. What are the five? The home of a promiscuous person, the home of a young maiden, the home of an unchaste widow, a tavern, and a den of thieves. A Bhikkhu should not go to these five places, he must not enter them. If he enters them, that Bhikkhu commits an offense, a grave transgression.』 The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anāthapindika's Park, in Śrāvastī (Savatthi). There was a Brahmin who had a daughter, beautiful in appearance, virtuous and unparalleled. Because of her beauty, her mother named her Shanguang (善光, meaning 'Good Light'). On the day of her birth, a Brahmin diviner made a prediction: 『This woman will have relations with five hundred men.』 As she grew to sixteen years of age, people heard the prediction that she would have relations with five hundred men, and no one dared to marry her. There was a merchant who went to sea, and...
共比村，遙見此女端正，便起淫想，即問：「此誰家女？」答者言：「婆羅門女。」復問：「為嫁未？」答：「未也。」「若爾者我當娶為婦。」答者言：「此女盡好，有一不可。」問：「是何事？」答者具語：「初生之日，相師梵志記，當與五百人通。」商人復作是念：「我舍無有人入，唯有釋子。然釋子無有此意。」商人便娉為婦娶之。未遠有商人入海采寶，彼國常法，其有商人數入海者常使導前，若自不肯，王逼之。時商人來語此商人：「君次應在前采寶。」商人便敕守門者：「我今入海采寶。莫使異人於此止宿，除其釋子。所以爾者，釋子無有淫意。」即日發引入海。有沙門婆羅門至此家乞食者，婦便共調戲說淫之歡樂：「可來與我作不凈行。」諸比丘不知當何報，各懷疑往詣世尊，具白此事。世尊告曰：「如此家者比丘不得入乞食。若入乞食者，不得坐、不得與言語。何以故？如此家壞人梵行。設坐聽受語者，僧伽婆施沙。」彼女人淫意熾盛，即日向暮便死，莊嚴服飾輿棄冢間。時有五百群賊從冢間過，見此女屍便起淫意，向五百人盡為不凈行。如前婆羅門所記，其語不虛。坐與沙門婆羅門調戲故，由此因緣生三惡趣，天竺國北泉水名毗怛吐作龍妻，有五百龍常與共通。
佛世尊游舍衛國祇樹給孤獨
【現代漢語翻譯】 現代漢語譯本 共比村，遠遠地看見這個女子端莊美麗，便心生淫念，隨即問道：『這是誰家的女子？』回答的人說：『是婆羅門家的女兒。』又問：『許配人家了嗎？』回答說：『還沒有。』（商人說）『如果是這樣，我應當娶她為妻。』回答的人說：『這個女子一切都好，但有一點不好。』（商人）問：『是什麼事？』回答的人詳細地說：『她出生那天，相士梵志預言，她會和五百人發生關係。』商人又這樣想：『我家沒有其他人會進來，只有出家的釋子（佛教僧侶）。然而釋子沒有這種想法。』商人便聘娶她為妻。沒過多久，有商人要入海采寶，按照那個國家的慣例，凡是有商人多次入海，通常要讓他們在前面帶路，如果自己不肯，國王也會強迫。當時有商人來對這個商人說：『這次輪到您在前面采寶了。』商人便命令守門人：『我現在要入海采寶。不要讓其他人在這裡住宿，除了釋子。之所以這樣，是因為釋子沒有淫慾之心。』當天就出發入海了。有沙門（出家修道者）和婆羅門到這家乞食，婦人便和他們調戲，說淫樂之事：『可以來和我行不凈之事。』諸位比丘（佛教僧侶）不知道該如何迴應，各自心懷疑惑地去見世尊（佛陀），詳細稟告了這件事。世尊告誡說：『像這樣的家，比丘不得入內乞食。如果進入乞食，不得坐下，不得與她說話。為什麼呢？因為這樣的家會破壞人的梵行（清凈的行為）。如果坐下聽她說話，就會犯僧伽婆尸沙（一種戒律）。』那個女人淫慾之心非常強烈，當天傍晚就死了，人們用華麗的服飾打扮她，用輿車抬到墳地。當時有五百個強盜從墳地經過，看見這個女屍便心生淫念，和五百個人都發生了性關係。正如之前婆羅門所預言的，他的話沒有虛假。因為和沙門、婆羅門調戲的緣故，由此因緣墮入三惡趣（地獄、餓鬼、畜生），在天竺國北部的一個名叫毗怛吐的泉水裡做了龍妻，經常和五百條龍交合。
佛世尊在舍衛國祇樹給孤獨園游化。
【English Translation】 English version In the village of Gobi, upon seeing this woman's dignified appearance from afar, he immediately conceived lustful thoughts and asked, 'Whose daughter is this?' The respondent said, 'A Brahmin's daughter.' He further inquired, 'Is she betrothed?' The answer was, 'Not yet.' 'In that case,' said the merchant, 'I shall marry her as my wife.' The respondent replied, 'This woman is good in every way, but there is one drawback.' He asked, 'What is it?' The respondent explained in detail, 'On the day of her birth, the soothsayer predicted that she would have relations with five hundred men.' The merchant then thought, 'No one enters my house except for the Shakyans (Buddhist monks). However, the Shakyans have no such intentions.' The merchant then betrothed her and took her as his wife. Not long after, a merchant was about to go to sea to gather treasures. According to the custom of that country, those merchants who frequently went to sea were usually made to lead the way. If they refused, the king would force them. At that time, a merchant came to this merchant and said, 'It is your turn to lead the way to gather treasures.' The merchant then instructed the gatekeeper, 'I am now going to sea to gather treasures. Do not allow anyone else to stay here, except for the Shakyans. The reason for this is that the Shakyans have no lustful intentions.' He set off that very day to lead the way into the sea. Some Shramanas (ascetics) and Brahmins came to this house to beg for food. The woman then flirted with them, speaking of the pleasures of lust, 'You can come and engage in impure acts with me.' The Bhikshus (Buddhist monks) did not know how to respond and, filled with doubt, went to the World-Honored One (Buddha) and reported the matter in detail. The World-Honored One warned, 'Bhikshus must not enter such a house to beg for food. If they enter to beg for food, they must not sit down or speak to her. Why? Because such a house destroys a person's Brahma-conduct (pure conduct). If they sit down and listen to her words, they will commit a Sanghavasesa (a type of offense).』 That woman's lustful desires were extremely strong. That very evening, she died. People adorned her with splendid garments and carried her in a palanquin to the graveyard. At that time, five hundred bandits passed by the graveyard. Upon seeing the corpse of this woman, they conceived lustful thoughts and engaged in impure acts with all five hundred of them. Just as the Brahmin had predicted, his words were not false. Because of flirting with the Shramanas and Brahmins, she fell into the three evil realms (hell, hungry ghosts, animals) due to this cause and condition. In the northern part of India, in a spring called Vitata, she became the wife of a dragon, constantly engaging in intercourse with five hundred dragons.
The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anathapindika's Monastery, in Shravasti.
園。爾時有諸長者婦女來至房舍園觀觀看，時六群比丘語諸長者婦女言：「我等國王子端正無雙，身體香潔精進無比。於法中最上者，汝等可與我戲笑相娛樂，能以身施者于檀中最尊。」其中婦女或然可者、不然可者。其不然者出語諸比丘：「常無恐懼安隱之處，而更有恐懼。」諸比丘問：「有何事？」諸婦女具白比丘。比丘不知當何報，往白世尊。世尊知而問六群諸比丘：「審為此事耶？」比丘內懷慚愧外則恥眾，偏袒右臂右膝著地長跪叉手，白佛言：「審爾。世尊！」世尊告曰：「云何癡人！我不說淫如蛇毒𧑱人(修妒路)，寧為蛇毒虺毒黑蟒毒所𧑱，不與剎利種婆羅門種長者種婦女交會。雖復端正無雙服飾殊好，寧投身入火不與交會。我不說淫如大聚薪(修妒路)放火然，大聚薪火炎熾盛，寧身投入中，不與剎利種婆羅門長者婦女交接娛樂。我不說淫如深火坑(修妒路)，大深坑盛滿火，但有赤炭無有煙氣，寧投身入，不與剎利婆羅門長者種婦女交接娛樂。淫如狗咬(五巧反)骨、如鳥銜肉，肉既少少受苦多也。如蜜涂刀，淫亦復爾。如王有教取彼罪人，日三時拷拷則矛刺百瘡，淫亦復然。亦如畫瓶中盛臭處、如毒花香向鼻則死，寧飲毒漿而不向淫。如人彈琴，但有空聲，亦如劍樹上下刺人，如怨家盜賊常無善
【現代漢語翻譯】 現代漢語譯本： 在園林中。當時有一些長者家的婦女來到房舍園林觀賞遊玩，這時六群比丘對這些長者家的婦女說：『我們是國家的王子，相貌端正舉世無雙，身體散發香氣潔凈無比，修行精進也是無人能比。在所有法門中我們是最殊勝的，你們可以和我們一起嬉戲玩樂，如果能以身體佈施的，那在所有佈施中是最尊貴的。』這些婦女中有的同意，有的不同意。那些不同意的婦女對比丘們說：『本以為這裡是常無恐懼安穩的地方，沒想到反而更加恐懼了。』比丘們問：『發生了什麼事？』這些婦女將事情的經過全部告訴了比丘們。比丘們不知道該如何回答，就去稟告世尊（Buddha，佛陀）。世尊明知此事，卻還是問六群比丘：『確實有這件事嗎？』比丘們內心感到慚愧，但又害怕在眾人面前丟臉，於是偏袒右臂，右膝跪地，合掌向佛陀稟告說：『確實如此，世尊！』世尊告誡他們說：『你們這些愚癡的人啊！我不是說過淫慾就像毒蛇咬人（修妒路，Sutras，經），寧願被毒蛇、虺蛇、黑蟒蛇咬傷，也不要與剎帝利種（Kshatriya，古印度社會第二等級，武士和統治者）、婆羅門種（Brahmana，古印度社會最高等級，僧侶）和長者家的婦女發生關係。即使她們相貌端正舉世無雙，服飾華麗精美，寧願投身於火中，也不要與她們發生關係。我不是說過淫慾就像一大堆柴火（修妒路，Sutras，經）被點燃，柴火燃燒的火焰非常旺盛，寧願將身體投入其中，也不要與剎帝利種、婆羅門種和長者家的婦女交接娛樂。我不是說過淫慾就像一個深火坑（修妒路，Sutras，經），一個巨大的深坑中盛滿了火焰，只有紅色的炭火而沒有煙氣，寧願將身體投入其中，也不要與剎帝利種、婆羅門種和長者家的婦女交接娛樂。淫慾就像狗咬骨頭、像鳥銜肉，得到的肉很少，承受的痛苦卻很多。又像刀上塗了蜜，淫慾也是如此。又像國王下令抓捕罪人，每天三次拷打，每次用矛刺穿一百個瘡口，淫慾也是如此。又像畫在瓶子里的臭東西、像有毒的花，香氣撲鼻卻會致人死亡，寧願喝毒藥也不要接近淫慾。又像人彈奏琴，只有空洞的聲音，又像劍樹，上下都刺傷人，就像怨家盜賊一樣，常常沒有好事。』
【English Translation】 English version: In the garden. At that time, some women from wealthy families came to the garden to enjoy the scenery. Then, the group of six Bhikshus (monks) said to the women from wealthy families, 'We are princes of the country, with unparalleled beauty, bodies that emit fragrance and are incomparably pure, and unmatched diligence in practice. Among all the Dharmas (teachings), we are the most supreme. You can play and enjoy yourselves with us. If you can offer your bodies, that would be the most honorable of all offerings.' Some of these women agreed, while others did not. Those who did not agree said to the Bhikshus, 'We thought this was a place of constant peace and security, but unexpectedly, there is even more fear here.' The Bhikshus asked, 'What happened?' The women told the Bhikshus everything that had happened. The Bhikshus did not know how to respond, so they went to report to the World-Honored One (Buddha). The World-Honored One knew about this, but still asked the group of six Bhikshus, 'Is this really the case?' The Bhikshus felt ashamed in their hearts, but were afraid of losing face in front of the crowd, so they bared their right arms, knelt on their right knees, and, with their palms together, reported to the Buddha, 'It is indeed so, World-Honored One!' The World-Honored One admonished them, 'You foolish people! Have I not said that lust is like a snake biting people (Sutras)? It is better to be bitten by a snake, a viper, or a black python than to have relations with women of the Kshatriya (ancient Indian social class of warriors and rulers), Brahmana (ancient Indian social class of priests), or wealthy families. Even if they are of unparalleled beauty and adorned with exquisite garments, it is better to throw oneself into a fire than to have relations with them. Have I not said that lust is like a large pile of firewood (Sutras) that has been set on fire, with flames burning fiercely? It is better to throw oneself into it than to engage in intercourse and pleasure with women of the Kshatriya, Brahmana, or wealthy families. Have I not said that lust is like a deep pit of fire (Sutras), a huge pit filled with flames, with only red embers and no smoke? It is better to throw oneself into it than to engage in intercourse and pleasure with women of the Kshatriya, Brahmana, or wealthy families. Lust is like a dog biting a bone, or a bird holding meat in its beak; one gets very little meat but suffers a lot. It is also like honey smeared on a knife; lust is also like that. It is also like a king ordering the arrest of a criminal, torturing them three times a day, each time piercing them with a spear in a hundred places; lust is also like that. It is also like foul things painted inside a bottle, or a poisonous flower whose fragrance leads to death; it is better to drink poison than to approach lust. It is like a person playing a zither, but there is only empty sound, or like a sword tree that stabs people from top to bottom, like enemies and thieves, there is often nothing good.'
意，如沸屎灰河地獄，淫亦復然。我不說淫義因緣、淫本末斗諍、縣官佞讒眩惑欺誑，作種種無數惡法，皆由淫起。我無數方便說淫不凈，向淫念淫、淫意熾盛淫之惡露。卿等云何于中造惡？」時世尊無數方便誨責，因此事集和合僧，備十功德，佛為比丘結戒：「若比丘淫意熾盛，于女人前自嘆身端正，又言精進比丘，於法中最上凈行。作如是法行者，僧伽婆施沙。」(一跋難陀，二難陀，生天迦留陀夷，闡怒闡怒車匿也。佛去世已，于阿難許得道，二人般涅槃，馬師、弗那跋，生龍中。六人也。皆從弟。闡觸綿反。怒奴故反)
佛世尊游舍衛國祇樹給孤獨園。爾時尊者阿難，平旦著衣持缽入舍衛城分衛，分衛已還出城。爾時甚熱夏后月暑盛，時尊者阿難行路中道焦渴。彼中道有旃荼羅女名缽吉蹄，于井汲水。時阿難詣井乞水，語：「大妹！我今須水，施我少水。」時女報阿難：「我是摩鄧伽種。」阿難語：「我不問是義旃荼羅非旃荼羅也。我今須水，但施我水。」女報：「君母種成就，沙門瞿曇第一弟子，王波斯匿所敬末利夫人阿阇梨。我是旃荼羅種，不敢持水相與。」阿難語女：「我不問汝旃荼羅非旃荼羅。我今須水，速以水見與。」女答：「若須水者便取。」時女先掬水澆阿難足，復掬水澆阿難手。澆手
【現代漢語翻譯】 現代漢語譯本： 意，就像沸騰的糞便灰河地獄一樣，邪淫也是如此。我不說邪淫的因緣、邪淫的本末鬥爭、官府的諂媚讒言、眩惑欺騙，做出種種無數的惡法，都是由邪淫引起的。我用無數的方法說明邪淫的不凈，對於邪淫的念頭、邪淫的意念熾盛、邪淫的污穢。你們怎麼能在其中造惡呢？』當時世尊用無數的方法教誨責備，因此事集合僧眾，具備十種功德，佛為比丘結戒：『如果比丘淫慾熾盛，在女人面前自誇自己身形端正，又說自己是精進的比丘，在佛法中最是清凈的修行。做出這樣行為的人，犯僧伽婆尸沙罪。』（一跋難陀（B跋難陀），二難陀（Nanda），生天迦留陀夷（Kalodayin），闡怒（Chanda），闡怒車匿也（Channaka）。佛去世后，在阿難（Ananda）處得道，二人般涅槃，馬師（Asvajit）、弗那跋（Purnaka），生龍中。六人也。都是堂兄弟。闡觸綿反。怒奴故反）
佛世尊在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時尊者阿難（Ananda），清晨穿好衣服，拿著缽進入舍衛城（Sravasti）乞食，乞食完畢后返回出城。當時正值炎熱的夏末，暑氣正盛，尊者阿難（Ananda）在路途中感到焦渴。路途中有一位旃荼羅（Candala，賤民）女子名叫缽吉蹄（Prakriti），正在井邊汲水。當時阿難（Ananda）走到井邊乞水，說：『大妹！我現在需要水，請施捨我一點水。』女子回答阿難（Ananda）：『我是摩鄧伽（Matanga，賤民種姓）種姓。』阿難（Ananda）說：『我不問是不是旃荼羅（Candala）的身份。我現在需要水，請施捨我水。』女子回答：『您是母親種姓高貴之人，是沙門瞿曇（Samana Gautama，釋迦摩尼佛）的第一弟子，是波斯匿王（Prasenajit）所敬重的末利夫人（Mallika）的阿阇梨（Acarya，導師）。我是旃荼羅（Candala）種姓，不敢用水給您。』阿難（Ananda）對女子說：『我不問你是不是旃荼羅（Candala）。我現在需要水，快點把水給我。』女子回答：『如果需要水就自己取吧。』當時女子先舀水澆阿難（Ananda）的腳，又舀水澆阿難（Ananda）的手。
【English Translation】 English version: Intention, is like the boiling excrement ash river hell, so is sexual misconduct. I do not speak of the causes and conditions of sexual misconduct, the beginning and end of sexual misconduct disputes, the flattering slanders of officials, bewilderment, deception, and the creation of all kinds of countless evil deeds, all arising from sexual misconduct. I have countless ways of speaking about the impurity of sexual misconduct, towards the thoughts of sexual misconduct, the intense desires of sexual misconduct, the filth of sexual misconduct. How can you create evil in it?' At that time, the World Honored One taught and rebuked with countless methods, and therefore gathered the Sangha (Sangha, monastic community) for this matter, possessing ten merits, and the Buddha established precepts for the Bhikkhus (Bhikkhu, Buddhist monk): 'If a Bhikkhu's (Bhikkhu, Buddhist monk) sexual desire is intense, he boasts of his handsome appearance in front of women, and also says that he is a diligent Bhikkhu (Bhikkhu, Buddhist monk), the most supreme pure conduct in the Dharma (Dharma, Buddhist teachings). One who acts in this way commits a Sanghavasesa (Sanghavasesa, a type of offense requiring a meeting of the Sangha) offense.' (One Baddhananda (Baddhananda), two Nanda (Nanda), born in heaven Kalodayin (Kalodayin), Chanda (Chanda), Chanda Channaka (Channaka). After the Buddha passed away, he attained enlightenment with Ananda (Ananda), the two entered Parinirvana (Parinirvana, complete nirvana), Asvajit (Asvajit), Purnaka (Purnaka), born in the dragon realm. Six people in total. All were cousins. Chanda's pronunciation is 'chù mián fǎn'. Nuda's pronunciation is 'nú gù fǎn')
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the Venerable Ananda (Ananda), in the early morning, put on his robes and carried his bowl to enter the city of Sravasti (Sravasti) to beg for alms. After begging for alms, he returned out of the city. At that time, it was the hot late summer month, and the heat was intense. The Venerable Ananda (Ananda) felt parched in the middle of the road. In the middle of the road, there was a Candala (Candala, outcast) woman named Prakriti (Prakriti) drawing water from a well. At that time, Ananda (Ananda) went to the well to ask for water, saying: 'Elder sister! I need water now, please give me some water.' The woman replied to Ananda (Ananda): 'I am of the Matanga (Matanga, outcast caste) lineage.' Ananda (Ananda) said: 'I do not ask whether you are a Candala (Candala) or not. I need water now, please give me water.' The woman replied: 'You are of noble birth, the foremost disciple of Samana Gautama (Samana Gautama, Shakyamuni Buddha), the Acarya (Acarya, teacher) of Queen Mallika (Mallika) who is respected by King Prasenajit (Prasenajit). I am of the Candala (Candala) lineage, and I dare not give you water.' Ananda (Ananda) said to the woman: 'I do not ask whether you are a Candala (Candala) or not. I need water now, quickly give me water.' The woman replied: 'If you need water, then take it yourself.' At that time, the woman first scooped water and poured it on Ananda's (Ananda) feet, and then scooped water and poured it on Ananda's (Ananda) hands.
足已，復生淫意。時尊者阿難飲水已，便前進路。時缽吉蹄女見阿難前行不遠，捉水瓶還家，啟白父母：「阿母！愿以沙門阿難為夫婿。」母答：「此阿難者轉輪王家子，剎利釋種，姓瞿曇。國王大臣盡識知，沙門瞿曇弟子。是波斯匿所敬、末利夫人師。我等小家旃荼羅種，當云何得阿難以為夫婿？」女報母：「若不得阿難為夫婿者，我若當飲毒、以刀自刺、若自絞死。」母報女曰：「此間亦有摩鄧伽神語符咒，能移日月以墮著地，復能移著。彼亦能咒因帝梵天使下，況不能得沙門。阿難使來，或能以一事不可得，若死若生不能淫。設復為沙門瞿曇所護者，我不能得，除此可得。」女聞此語歡喜踴躍，便起澡浴莊嚴身體，著白服飾敷臥具思想而望來。時母亦藻浴著白服飾，以牛屎塗地，以五色綖結縷，盛滿四瓶水、盛滿四碗血、盛滿碗四種香水、盛滿四碗䴵漿，以四口大刀豎牛屎，四角頭豎四枚箭，然八明燈。取四死人髑髏，種種香涂其上。以花布地，捉熨斗燒香繞三匝，向東方跪而誦摩鄧伽咒術。時阿難於祇桓意便恍惚，為咒所縛，如魚被鐵鉤、如象隨鉤。時尊者阿難隨咒術至旃荼羅家，母便語女：「阿難已至，從卿所為。」時缽吉蹄女見阿難，踴躍歡喜，前抱阿難坐著床上，牽掣衣裳捻挃阿難。譬如力人手捉長毛
【現代漢語翻譯】 現代漢語譯本 足以，再次產生淫慾之念。當時尊者阿難喝完水后，便繼續趕路。這時缽吉蹄女看見阿難走得不遠，拿著水瓶回家，告訴父母：『母親！我希望以沙門阿難為丈夫。』母親回答說：『這個阿難是轉輪王家的兒子，剎帝利釋迦族人，姓瞿曇。國王大臣都認識他，他是沙門瞿曇的弟子。他是波斯匿王所尊敬的人，也是末利夫人的老師。我們是低賤的旃荼羅種姓，怎麼能得到阿難作為丈夫呢？』女兒回答母親：『如果得不到阿難作為丈夫，我就要喝毒藥、用刀自殺、或者自縊而死。』母親告訴女兒說：『這裡也有摩鄧伽神語符咒，能夠移動日月使之墜落到地上，也能使之復位。它也能使因陀羅、梵天等天神降臨，何況不能使沙門阿難前來。或許有一件事不能成功，就是無論生死都不能使他產生淫慾。如果他受到沙門瞿曇的保護，我就無法得手，除了這種情況，都可以成功。』女兒聽到這些話，歡喜雀躍，便起身沐浴，莊嚴身體，穿上白色衣服，鋪好臥具，思念著阿難的到來。當時母親也沐浴，穿上白色衣服，用牛糞塗地，用五色絲線結成線縷，盛滿四個瓶子的水、盛滿四個碗的血、盛滿四個碗的各種香水、盛滿四個碗的米漿，用四口大刀豎立在牛糞上，四個角上豎立四支箭，點燃八盞明燈。取來四個死人的頭骨，在上面塗上各種香。用花鋪地，拿著熨斗燒香繞三圈，向東方跪下，誦唸摩鄧伽咒術。當時阿難在祇樹給孤獨園中，意念便開始恍惚，被咒語所束縛，如同魚被鐵鉤鉤住、如同大象跟隨鉤子。當時尊者阿難隨著咒術來到旃荼羅家，母親便告訴女兒：『阿難已經來了，隨你所為吧。』當時缽吉蹄女看見阿難，歡喜雀躍，上前抱著阿難，讓他坐在床上，拉扯他的衣裳，撫摸阿難。譬如力士用手抓住長毛一般。
【English Translation】 English version Enough, lustful thoughts arose again. At that time, the Venerable Ānanda, having drunk water, proceeded on his way. Then, Prakṛti (Prakriti - a woman's name) saw Ānanda not far ahead, took her water pot, and returned home, saying to her parents, 'Mother! I wish to have the śramaṇa (shramana - ascetic) Ānanda as my husband.' Her mother replied, 'This Ānanda is the son of a cakravartin (chakravartin - wheel-turning king) family, a kshatriya (kshatriya - warrior caste) of the Śākya (Shakya - clan of the Buddha) clan, with the surname Gautama (Gautama - Buddha's family name). Kings and ministers all know him; he is a disciple of the śramaṇa Gautama. He is respected by King Prasenajit (Prasenajit - King of Kosala) and is the teacher of Queen Mallikā (Mallika - Prasenajit's queen). We are of the lowly caṇḍāla (chandala - outcast) caste; how can we obtain Ānanda as a husband?' The daughter replied to her mother, 'If I cannot obtain Ānanda as a husband, I will drink poison, stab myself with a knife, or hang myself.' The mother told her daughter, 'Here, there are also the mantras (mantra - sacred utterance) of the goddess Mātaṅgī (Matangi - a goddess), which can move the sun and moon to fall to the earth, and can also move them back. They can also cause Indra (Indra - king of the gods), Brahma (Brahma - creator god), and the angels to descend; how much more so can they bring the śramaṇa Ānanda here. Perhaps there is one thing that cannot be achieved, which is that whether he lives or dies, he cannot be made to lust. If he is protected by the śramaṇa Gautama, I cannot succeed; except for this, it can be done.' The daughter, hearing these words, rejoiced and leaped for joy. She arose, bathed, adorned her body, put on white clothes, spread out her bedding, and thought of Ānanda's arrival. At that time, the mother also bathed, put on white clothes, smeared the ground with cow dung, tied threads of five colors, filled four bottles with water, filled four bowls with blood, filled four bowls with various fragrant waters, filled four bowls with rice gruel, erected four large knives in the cow dung, placed four arrows at the four corners, and lit eight bright lamps. She took four skulls of dead people and smeared them with various fragrances. She spread flowers on the ground, took an iron and burned incense, walked around three times, knelt facing east, and recited the Mātaṅgī mantra. At that time, Ānanda in Jetavana (Jetavana - monastery in Sravasti) felt his mind become confused, bound by the mantra, like a fish caught by an iron hook, like an elephant following a hook. Then, the Venerable Ānanda, following the mantra, arrived at the caṇḍāla's house. The mother then said to her daughter, 'Ānanda has arrived; do as you wish.' Then, Prakṛti, seeing Ānanda, leaped for joy, went forward, embraced Ānanda, and made him sit on the bed, pulling at his clothes and caressing Ānanda. It was like a strong man holding a long hair in his hand.
小羊，從其人手。爾時尊者阿難見十方盡闇冥，譬如日月為羅睺阿須倫手所障，無復有明。如是阿難為大咒所厭不得動。於是阿難有大力人力(當十大力士力，拘夷力亦如阿難)，為咒術所厭，不能得動。時尊者阿難聖道諦力念還得寤：「我今困厄，世尊不慈愍我？」世尊知阿難為旃荼羅咒術所縛，便誦佛語：
「佛者最極尊於世間， 諦無有能過佛之前， 佛者最極尊於人天， 諦諸法之王無上田。
「阿難以此實義，于旃荼羅捨得解。
「法者最極尊於世間， 諦無有能過法之前， 法者最極尊於人天， 諦斷諸縛結永息田。
「阿難以此實義，于旃荼羅捨得解。
「僧者最極尊於世間， 諦無有能過僧之前， 僧者最極尊於人天， 諦美福第一無上田。
「阿難以此實義，于旃荼羅捨得解。」誦偈適竟，旃荼羅家內所設咒具，刀箭碎折瓶甕破壞、燈滅髑髏迸碎、黑風起展轉不相見，旃荼羅咒術不行。母便告女：「此必瞿曇沙門神力所為，眾物碎散、咒術不行。」時阿難便作是念：「此將是世尊恩力。」時尊者阿難得解，譬如大象王盛年六十，醉暴兇惡身大牙長，從鐵靽得解，從城走向空閑處。阿難亦爾，乃尊誦佛語從旃荼羅捨得解，還向祇桓。時此女人逐阿難至祇
【現代漢語翻譯】 現代漢語譯本： 小羊，從那人手中拿走。當時，尊者阿難看到十方全部黑暗，就像太陽和月亮被羅睺阿須倫（Rāhu Asura，障蔽日月之神）的手遮蔽，不再有光明一樣。阿難也被強大的咒語所壓制，無法動彈。像阿難這樣有大力氣的人（相當於十個大力士的力量，拘夷（Kuyi）的力量也像阿難一樣），也被咒術所壓制，無法動彈。當時，尊者阿難憑藉聖道真諦的力量，念頭清醒過來：『我現在困厄，世尊難道不慈悲憐憫我嗎？』世尊知道阿難被旃荼羅（Caṇḍāla，屠夫或賤民）的咒術所束縛，便誦唸佛語： 『佛在世間最為尊貴，真諦沒有能超過佛的， 佛在人天之中最為尊貴，真諦是諸法之王，無上的福田。 阿難憑藉這真實的意義，從旃荼羅的住所獲得解脫。』 『法在世間最為尊貴，真諦沒有能超過法的， 法在人天之中最為尊貴，真諦能斷除一切束縛，永恒寂滅的福田。 阿難憑藉這真實的意義，從旃荼羅的住所獲得解脫。』 『僧在世間最為尊貴，真諦沒有能超過僧的， 僧在人天之中最為尊貴，真諦是美好福報第一，無上的福田。 阿難憑藉這真實的意義，從旃荼羅的住所獲得解脫。』誦唸偈頌完畢，旃荼羅家中設定的咒具，刀箭破碎折斷，瓶罐破壞，燈火熄滅，頭骨迸裂破碎，黑風颳起，彼此看不見，旃荼羅的咒術失效。母親便告訴女兒：『這一定是瞿曇（Gautama，釋迦牟尼佛的姓）沙門（Śrāmaṇa，出家修行者）的神力所為，物品碎裂散落，咒術無法施行。』當時阿難便這樣想：『這應該是世尊的恩德神力。』當時尊者阿難獲得解脫，就像壯年六十歲的大象王，醉酒兇暴，身軀龐大，牙齒很長，從鐵鏈的束縛中獲得解脫，從城中走向空曠的地方。阿難也像這樣，於是恭敬地誦唸佛語，從旃荼羅的住所獲得解脫，返回祇桓（Jetavana，祇樹給孤獨園）。當時這個女人追逐阿難到了祇桓。
【English Translation】 English version: The lamb, taken from his hand. At that time, the Venerable Ānanda saw that all directions were completely dark, like the sun and moon being obscured by the hand of Rāhu Asura (the demon who eclipses the sun and moon), with no light remaining. Similarly, Ānanda was suppressed by a great mantra and could not move. Such a person as Ānanda, with great strength (equivalent to the strength of ten great warriors, and Kuyi's strength was also like Ānanda's), was also suppressed by the magic and could not move. At that time, the Venerable Ānanda, by the power of the holy truth, regained consciousness: 'Now I am in distress, does the World-Honored One not have compassion for me?' The World-Honored One knew that Ānanda was bound by the magic of a Caṇḍāla (an outcast or executioner), and then recited the Buddha's words: 'The Buddha is the most honored in the world, the truth is that nothing can surpass the Buddha, The Buddha is the most honored among humans and gods, the truth is the king of all dharmas, the supreme field of merit. By this true meaning, may Ānanda be released from the Caṇḍāla's dwelling.' 'The Dharma is the most honored in the world, the truth is that nothing can surpass the Dharma, The Dharma is the most honored among humans and gods, the truth can cut off all bonds, the field of eternal peace. By this true meaning, may Ānanda be released from the Caṇḍāla's dwelling.' 'The Saṃgha is the most honored in the world, the truth is that nothing can surpass the Saṃgha, The Saṃgha is the most honored among humans and gods, the truth is the first of beautiful blessings, the supreme field of merit. By this true meaning, may Ānanda be released from the Caṇḍāla's dwelling.' As the verses were recited, the magical implements set up in the Caṇḍāla's house, the knives and arrows were broken, the jars were destroyed, the lamps went out, the skulls shattered, a black wind arose, and they could not see each other, and the Caṇḍāla's magic did not work. The mother then told her daughter: 'This must be the divine power of the Śrāmaṇa (wandering ascetic) Gautama (Buddha's family name), the objects are broken and scattered, and the magic cannot be performed.' At that time, Ānanda thought: 'This must be the grace and power of the World-Honored One.' At that time, the Venerable Ānanda was released, like a great elephant king at the age of sixty, drunk, fierce, with a large body and long tusks, released from iron chains, walking from the city to an empty place. Ānanda was also like this, and then respectfully recited the Buddha's words, released from the Caṇḍāla's dwelling, and returned to Jetavana (the Jeta Grove). At that time, this woman chased Ānanda to Jetavana.
桓門，並作是語：「阿難是我夫！阿難是我夫！」如犢隨母不離須臾，時此女人逐阿難后不離須臾。時尊者阿難往詣世尊所，頭面禮足具白世尊。世尊告曰：「我于諸法中不見幻惑誑人如女人者，人亦復爾。何以故？以其淫系意故。是故阿難！當覺意方便，不為六慾所牽。」時尊者阿難平旦著衣持缽入舍衛分衛。此女人亦逐其後，語諸長者：「阿難是我夫！阿難是我夫！」時阿難分衛竟還至佛所，前白佛言：「此女去處，語諸長者污染人，不審當何為？」世尊告曰：「汝往共語，如姊妹相向。何以故？此女人應當作比丘尼。」時此女人來到佛所，白世尊言：「愿世尊還我沙門阿難，用作夫婿。」世尊告曰：「若須阿難者，於我法中為比丘尼，當與汝阿難。」時此女人歡喜踴躍：「爾時世尊當爲道。世尊當爲道。」如來世尊問：「有父母不？辭父母未？」女報：「有父母而未辭父母。」「汝往辭父母還。」時此女人即從坐起，詣父母所，而以此事具白父母。父母聞此語已，歡喜踴躍，本殖善根各應得道。母告女：「欲為道者便為，我等亦欲共往見世尊。」時父母及女往詣佛所，頭面禮足在一面住。時世尊為此女故，廣與大眾說法。無數方便現諸法義，柔濡義、檀義、尸義、天義、說淫不凈義、增長生根諸結義、出家義、
【現代漢語翻譯】 現代漢語譯本： 那女人追逐著阿難，並且這樣說：『阿難是我的丈夫！阿難是我的丈夫！』就像小牛跟隨母親一樣，片刻也不離開。當時，這個女人追逐在阿難身後，片刻也不離開。當時，尊者阿難前往世尊（釋迦牟尼佛的尊稱）處，頂禮佛足，將此事詳細稟告世尊。世尊告訴阿難：『我在諸法（一切事物和現象）中，沒有見到像女人那樣能迷惑和欺騙人的，男人也一樣。』為什麼呢？因為他們被淫慾所束縛。所以，阿難！應當覺察並方便行事，不要被六慾（色、聲、香、味、觸、法）所牽引。』 當時，尊者阿難清晨穿好衣服，拿著缽進入舍衛城乞食。這個女人也追逐在他身後，告訴各位長者：『阿難是我的丈夫！阿難是我的丈夫！』當時，阿難乞食完畢，返回佛陀處，向前稟告佛陀說：『這個女人到處去，告訴各位長者，說一些玷污人的話，不知道該怎麼辦？』世尊告訴阿難：『你前去和她說話，像對待姐妹一樣。』為什麼呢？因為這個女人應當出家做比丘尼（佛教女性出家修行者）。』 當時，這個女人來到佛陀處，對世尊說：『希望世尊還我沙門（出家修道者）阿難，讓我做他的妻子。』世尊告訴她：『如果需要阿難，就在我的佛法中出家做比丘尼，我就把阿難給你。』當時，這個女人歡喜雀躍：『那時世尊會為我說法，世尊會為我說法。』如來世尊（佛陀的稱號）問她：『有父母嗎？是否稟告過父母？』女人回答說：『有父母，但還沒有稟告過父母。』『你前去稟告父母后再來。』 當時，這個女人立刻從座位上起身，前往父母處，將這件事詳細地告訴了父母。父母聽了這些話后，歡喜雀躍，因為他們過去種下的善根，現在各自都應該得道了。母親告訴女兒：『想出家修行就去吧，我們也想一起去見世尊。』當時，父母和女兒一同前往佛陀處，頂禮佛足，站在一旁。當時，世尊爲了這個女人，廣泛地為大眾說法。用無數方便法門，闡述諸法的意義，包括柔和忍辱的意義、佈施的意義、持戒的意義、天道的意義、講述淫慾不凈的意義、增長生根的各種煩惱的意義、出家的意義。
【English Translation】 English version: The woman chased after Ānanda (Buddha's attendant), and said, 'Ānanda is my husband! Ānanda is my husband!' Like a calf following its mother, not leaving for a moment. At that time, this woman chased after Ānanda, not leaving for a moment. Then, the Venerable Ānanda went to the World Honored One (respectful title for the Buddha), prostrated at his feet, and reported everything to the World Honored One in detail. The World Honored One said, 'Among all dharmas (teachings, phenomena), I have not seen anything as deluding and deceiving as women, and men are the same.' Why? Because they are bound by lust. Therefore, Ānanda! You should be mindful and use skillful means, and not be led by the six desires (form, sound, smell, taste, touch, dharma).' At that time, the Venerable Ānanda put on his robes in the morning, carried his bowl, and entered Śrāvastī (ancient Indian city) to beg for food. This woman also chased after him, telling the elders, 'Ānanda is my husband! Ānanda is my husband!' Then, Ānanda finished begging for food and returned to the Buddha, and reported to the Buddha, 'This woman goes everywhere, telling the elders defiling things, I don't know what to do?' The World Honored One told Ānanda, 'Go and talk to her, like treating her as a sister.' Why? Because this woman should become a Bhikṣuṇī (Buddhist nun).' At that time, this woman came to the Buddha, and said to the World Honored One, 'I hope the World Honored One will return the Śramaṇa (ascetic) Ānanda to me, to be my husband.' The World Honored One told her, 'If you need Ānanda, then become a Bhikṣuṇī in my Dharma, and I will give you Ānanda.' At that time, this woman rejoiced and leaped for joy, 'Then the World Honored One will preach the Dharma for me, the World Honored One will preach the Dharma for me.' The Tathāgata (another title for the Buddha) asked her, 'Do you have parents? Have you told your parents?' The woman replied, 'I have parents, but I have not told them.' 'Go and tell your parents and then come back.' At that time, this woman immediately rose from her seat, went to her parents, and told them about this matter in detail. When her parents heard these words, they rejoiced and leaped for joy, because the good roots they had planted in the past should now each attain the Way. The mother told her daughter, 'If you want to become a renunciate, then go ahead, we also want to go and see the World Honored One together.' At that time, the parents and daughter went to the Buddha, prostrated at his feet, and stood to one side. At that time, for the sake of this woman, the World Honored One extensively preached the Dharma to the assembly. Using countless skillful means, he explained the meaning of the dharmas, including the meaning of gentleness and forbearance, the meaning of giving, the meaning of upholding precepts, the meaning of the heavenly realms, explaining the meaning of the impurity of lust, the meaning of increasing the roots of various afflictions, and the meaning of renunciation.
諸道品義。時世尊說四聖諦苦習盡道，時此女人即在坐上解四聖諦，父母得阿那含道，女得須陀洹道。譬如純帛㲲衣易為作色，彼聞法亦爾。時父母叉手白佛：「從今以往歸佛歸法歸眾，聽為優婆塞，盡命不殺歸命。」時缽吉蹄女現世得果，頭面禮佛足叉手向佛，白世尊言：「所犯過者，世尊含容，愿如來不尤責。如小兒如癡、如無善，所向阿難作不善意，愿恕聽入道為比丘尼，得依世尊修行梵行。」時世尊告阿難：「汝往，阿難！將二比丘尼及此女人，往夏坐比丘尼所，摩訶缽柘缽提瞿曇彌。『世尊有教，以此女為道，授具足戒。』」時阿難受此教已，將二比丘尼及此女人，往詣缽柘缽提瞿曇彌所：「世尊有教，使此女為道，授具足戒。」大愛道問阿難：「云何阿難！世尊許旃荼羅女為道耶？」阿難報：「瞿曇彌！此女人以得道果，何以不得為道？」時大愛道即與剔發為道，授具足戒，教威儀禮節，得八解脫禪、得阿羅漢道。時大愛道將此女人及五百比丘尼往詣佛所，頭面作禮在一面立。時世尊觀缽吉蹄女人意，語言：「汝今須阿難為夫不？」時比丘尼慚愧羞恥，長跪白佛言：「尊者阿難是我兄，同一法、同一水乳。」時阿難意懷狐疑：「我不犯僧伽婆施沙不？」即問諸比丘。諸比丘不知當云何答，往白世尊。世尊
【現代漢語翻譯】 現代漢語譯本 諸道品義（關於修行方法的意義）。當時世尊宣講四聖諦（Four Noble Truths）：苦（suffering）、習（cause of suffering）、盡（end of suffering）、道（path to the end of suffering），當時這位女子就在座位上理解了四聖諦，她的父母證得了阿那含道（Anāgāmin，不還果），女子證得了須陀洹道（Sotāpanna，入流果）。譬如一塊純凈的絲綢容易被染色，她聽聞佛法也是如此。當時她的父母合掌對佛說：『從今以後皈依佛、皈依法、皈依僧，聽受成為優婆塞（Upāsaka，近事男），終身不殺生，皈依佛法僧。』當時缽吉蹄女（Bakkula）在現世就獲得了果位，她以頭面禮拜佛足，合掌面向佛陀，稟告世尊說：『我所犯的過錯，世尊寬容，愿如來不要責怪我。我像小孩子一樣愚癡，沒有善根，對阿難（Ānanda，佛陀的十大弟子之一）產生了不好的想法，希望您能寬恕我，允許我出家為比丘尼（Bhikkhunī，比丘尼），得以依靠世尊修行梵行（Brahmacarya，清凈行）。』當時世尊告訴阿難：『你前往，阿難！帶著兩位比丘尼和這位女子，去往夏坐的比丘尼處，也就是摩訶缽柘缽提瞿曇彌（Mahāpajāpatī Gotamī，佛陀的姨母）。告訴她：『世尊有教令，讓這位女子出家，授予具足戒（Upasampadā，比丘尼戒）。』』當時阿難接受了這個教令后，帶著兩位比丘尼和這位女子，前往摩訶缽柘缽提瞿曇彌處：『世尊有教令，讓這位女子出家，授予具足戒。』大愛道（摩訶缽柘缽提瞿曇彌的別稱）問阿難：『阿難！世尊允許旃荼羅女（Caṇḍāla，賤民）出家嗎？』阿難回答說：『瞿曇彌！這位女子已經證得道果，為什麼不能出家呢？』當時大愛道就為她剃度出家，授予具足戒，教導她威儀禮節，她證得了八解脫禪（Eight Deliverances），證得了阿羅漢道（Arhat，阿羅漢）。當時大愛道帶著這位女子和五百位比丘尼前往佛陀處，以頭面禮拜佛陀，在一旁站立。當時世尊觀察缽吉蹄女的心意，問道：『你現在還需要阿難做你的丈夫嗎？』當時這位比丘尼感到慚愧羞恥，長跪稟告佛陀說：『尊者阿難是我的兄長，我們同修一法，如同水乳交融。』當時阿難心中懷有疑慮：『我沒有犯僧伽婆施沙（Saṃghādisesa，僧殘罪）吧？』就去問各位比丘。各位比丘不知道該如何回答，就去稟告世尊。
【English Translation】 English version The Meaning of the Various Paths to Enlightenment. At that time, the World Honored One (Bhagavan) spoke of the Four Noble Truths: suffering (Dukkha), the cause of suffering (Samudaya), the cessation of suffering (Nirodha), and the path to the cessation of suffering (Magga). At that time, this woman, while sitting there, understood the Four Noble Truths. Her parents attained the state of Anāgāmin (Non-Returner), and the woman attained the state of Sotāpanna (Stream-Enterer). It was like a piece of pure silk cloth that is easily dyed. Her hearing the Dharma was also like that. At that time, her parents, with their palms together, said to the Buddha: 'From this day forward, we take refuge in the Buddha, the Dharma, and the Sangha. We will listen and become Upāsakas (male lay followers), and for the rest of our lives, we will not kill and will take refuge in the Buddha, the Dharma, and the Sangha.' At that time, Bakkula (the woman's name) attained the fruit in this very life. She bowed her head to the Buddha's feet, put her palms together, and said to the World Honored One: 'The offenses I have committed, may the World Honored One forgive me. May the Tathagata (Buddha) not blame me. Like a child, foolish and without merit, I had unkind thoughts towards Ānanda (one of the Buddha's ten principal disciples). I hope you will forgive me and allow me to renounce the world and become a Bhikkhunī (female monastic), so that I may rely on the World Honored One to cultivate pure conduct (Brahmacarya).' At that time, the World Honored One told Ānanda: 'Go, Ānanda! Take two Bhikkhunīs and this woman to the Bhikkhunīs who are in retreat for the rainy season, to Mahāpajāpatī Gotamī (the Buddha's aunt). Tell her: 'The World Honored One has instructed that this woman be ordained and receive the full ordination (Upasampadā).' At that time, Ānanda, having received this instruction, took two Bhikkhunīs and this woman to Mahāpajāpatī Gotamī: 'The World Honored One has instructed that this woman be ordained and receive the full ordination.' Mahāpajāpatī asked Ānanda: 'Ānanda! Has the World Honored One allowed a Caṇḍāla (outcaste) woman to be ordained?' Ānanda replied: 'Gotamī! This woman has already attained the fruit of the path. Why should she not be ordained?' At that time, Mahāpajāpatī shaved her head, ordained her, gave her the full ordination, and taught her proper conduct and etiquette. She attained the Eight Deliverances (Eight Jhanas) and attained the state of Arhat (Worthy One). At that time, Mahāpajāpatī took this woman and five hundred Bhikkhunīs to the Buddha, bowed their heads to the Buddha, and stood to one side. At that time, the World Honored One observed Bakkula's mind and asked: 'Do you still need Ānanda as your husband?' At that time, the Bhikkhunī felt ashamed and embarrassed. She knelt down and said to the Buddha: 'Venerable Ānanda is my brother. We cultivate the same Dharma and are as inseparable as water and milk.' At that time, Ānanda had doubts in his mind: 'Have I not committed a Saṃghādisesa (offense requiring a meeting of the Sangha)?' He asked the Bhikkhus. The Bhikkhus did not know how to answer, so they went to report to the World Honored One.
告曰：「阿難不犯罪，此乃摩鄧伽咒所惑。若復當有被咒術者，彼亦無罪。」
鼻奈耶卷第三 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第四
姚秦涼州沙門竺佛念譯僧殘法之二媒嫁戒
佛游舍衛國祇樹給孤獨園。爾時有一比丘名迦留，鹿園子(母字)于中止住，廣有知識，國王大臣長者梵志所求衣食臥具病瘦醫藥。時大有長者婦女便作是念：「此迦留比丘廣有知識，國王大臣長者梵志無不識者，所求盡得。我等共往誘訹迦留比丘，使至他家。」時諸婦女即往詣迦留比丘所，白比丘言：「尊者廣有知識國王大臣，所求盡得。欲相勞屈，為我等行至某甲家，聞汝女端政、我兒亦復端政，可嫁卿女為我子婦，門族種姓亦不相減。我雇君，君為我往。」時此比丘即隨是語，即往媒嫁女人。復有一寡婦，囑比丘言：「往至某甲長者家，作是語：『此某甲婦端政無雙，可為作夫。若不作婦，可與私通。』」此比丘即媒此事。復有一長者，語比丘言：「尊者廣有知識，國王大臣長者梵志，為我故往至某甲家，語某甲婦女：『卿又無夫，我既無婦。我是大長者，能與我作婦不？』」諸長者囑及比丘，如是非一。時此比丘即往至諸婦女家，具傳此事。其中婦女或有從意者、或不從者。其
【現代漢語翻譯】 現代漢語譯本 佛陀告訴他們：『阿難沒有犯罪，這是因為受到了摩鄧伽咒語的迷惑。如果將來再有人被咒術迷惑，他們也沒有罪。』
《鼻奈耶》卷第三 《大正藏》第24冊 No. 1464 《鼻奈耶》
《鼻奈耶》卷第四
姚秦涼州沙門竺佛念譯《僧殘法》之二媒嫁戒
佛陀在舍衛國祇樹給孤獨園游化。當時有一位比丘名叫迦留，住在鹿園子(母字)中，廣有知識，國王、大臣、長者、梵志都向他尋求衣食、臥具、病時醫藥。當時有一位大長者的婦女便這樣想：『這位迦留比丘廣有知識，國王、大臣、長者、梵志沒有不認識他的，所求都能得到。我們一起去引誘迦留比丘，讓他到別人家去說媒。』當時這些婦女就去到迦留比丘那裡，對比丘說：『尊者廣有知識，國王、大臣，所求都能得到。想稍微勞煩您一下，為我們到某甲家去一趟，聽說你女兒端莊美麗，我兒子也很端莊，可以把你的女兒嫁給我兒子做媳婦，門第種姓也不相上下。我們僱傭您，您為我們去一趟。』當時這位比丘就聽從了她們的話，去為她們說媒嫁女兒。又有一位寡婦，囑咐比丘說：『到某甲長者家去，這樣說：『這位某甲的妻子端莊美麗，舉世無雙，可以娶她做丈夫。如果不做妻子，可以與她私通。』』這位比丘就去做了這件事。又有一位長者，對比丘說：『尊者廣有知識，國王、大臣、長者、梵志，爲了我的緣故到某甲家去一趟，對某甲的婦女說：『你又沒有丈夫，我也沒有妻子。我是大長者，能做我的妻子嗎？』』各位長者囑託比丘，像這樣的事情不止一件。當時這位比丘就到各位婦女家，詳細地轉達這些事情。其中有些婦女同意，有些婦女不同意。其
【English Translation】 English version The Buddha told them: 'Ānanda (a disciple of the Buddha) did not commit any offense; he was deluded by the spell of Matangī (name of a woman). If in the future there are others who are bewitched by spells, they are also without guilt.'
Vinaya, Volume 3 Taisho Tripitaka, Volume 24, No. 1464, Vinaya
Vinaya, Volume 4
Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty: The Second Saṃghāvaśeṣa (a type of offense) Precept Concerning Mediation of Marriage
The Buddha was wandering in the Jeta Grove of Anāthapiṇḍika's Park in Śrāvastī (a major city in ancient India). At that time, there was a bhikkhu (Buddhist monk) named Kālarudrāyin (name of a monk), who resided in the Deer Park, and was widely knowledgeable. Kings, ministers, elders, and Brahmins all sought from him clothing, food, bedding, and medicine when sick. At that time, a woman from a wealthy elder's family thought: 'This bhikkhu Kālarudrāyin is widely knowledgeable, and kings, ministers, elders, and Brahmins all know him, and he can obtain whatever he seeks. Let us together entice Kālarudrāyin to go to other people's homes to act as a matchmaker.' At that time, these women went to where Kālarudrāyin was, and said to the bhikkhu: 'Reverend, you are widely knowledgeable, and can obtain whatever kings and ministers seek. We would like to trouble you slightly to go to the home of so-and-so, as we have heard that your daughter is beautiful and our son is also handsome. It would be suitable to marry your daughter to our son as a daughter-in-law, and the family lineage and social status are not inferior. We will hire you to go for us.' At that time, this bhikkhu followed their words and went to mediate the marriage of the woman. Furthermore, a widow instructed the bhikkhu, saying: 'Go to the home of so-and-so elder, and say this: 'This wife of so-and-so is uniquely beautiful and unparalleled; she can be taken as a husband. If not as a wife, she can have illicit relations with him.'' This bhikkhu then mediated this matter. Furthermore, an elder said to the bhikkhu: 'Reverend, you are widely knowledgeable, kings, ministers, elders, and Brahmins. For my sake, go to the home of so-and-so, and say to the woman of so-and-so: 'You have no husband, and I have no wife. I am a great elder; can you be my wife?'' The elders instructed the bhikkhu in this way, and there was more than one such matter. At that time, this bhikkhu went to the homes of the women and conveyed these matters in detail. Among them, some women agreed, and some did not. The
不從者展轉語諸親里，諸長者聞是語各各怨恨：「此沙門釋子自稱譽精進，今方似商人販賣媒嫁男女。」諸長者聞是，語其中有行十二法比丘。諸比丘聞愁罔，不知當何答，往白世尊。世尊知而問迦留比丘：「審為此事不？」答：「審然。世尊！」世尊告：「汝違比丘行。汝出家學道，媒嫁女人以為歡樂。有死亡時汝亦在中，歡樂時汝亦在中。汝非沙門行，汝為沙門，執奴僕使。」世尊無數方便誨責已，集和合僧，備十功德，佛為沙門結戒：「若比丘用心，媒嫁女與男、媒男與女、媒嫁寡婦與傍夫，僧伽婆施沙。」
佛世尊游舍衛國祇樹給孤獨園。彼迦留比丘廣識諸長者，導諸長者施設福事。諸長者夫婦自共鬥諍，此比丘往教使和解，牽捉使共宿。余長者親里笑此比丘所為：「我等所應和解者，反更比丘為。」諸長者懷嫉妒心，即往語諸比丘。諸比丘不知當何報，往至佛所具白世尊。世尊告曰：「諸比丘不得至彼家和合合偶。」時世尊緣此事，集和合僧，備十功德，佛為沙門結戒：「若比丘用心，媒嫁女與男、媒男與女、媒若嫁寡婦與傍夫，下及和解合偶，僧伽婆施沙。男有三婦：一劫掠得、二財買得、三結髮婦。若比丘於此三婦中語其夫：『可與此婦臥置。』彼婦斗諍和解，僧伽婆施沙。若比丘解放畜生合其
【現代漢語翻譯】 現代漢語譯本 不聽從迦留比丘的人輾轉相告親戚朋友，各位長者聽到這些話各自怨恨道：『這個沙門釋子（Śākyamuni's disciples，釋迦牟尼的弟子）自詡精進，如今卻像商人一樣販賣人口，做媒嫁娶之事。』各位長者聽到這些，告訴了其中一位修行十二法的比丘。各位比丘聽了憂愁困惑，不知如何回答，便去稟告世尊（Lord Buddha）。世尊明知此事，便問迦留比丘：『你確實做了這些事嗎？』回答說：『確實如此，世尊！』世尊告誡道：『你違背了比丘的修行。你出家學道，卻以媒嫁女子為樂。有人死亡時你在場，歡樂時你也在場。你不是沙門的行徑，你身為沙門，卻役使奴僕。』世尊用無數方便教誨責備之後，召集僧眾，具備十種功德，佛為沙門制定戒律：『如果比丘用心，為男女做媒，為男子和女子做媒，為寡婦和別的男子做媒，犯僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。』
佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）游化。那位迦留比丘廣泛結識各位長者，引導各位長者佈施設福。各位長者的夫婦之間常常爭鬥，這位比丘前去教導勸解，牽拉他們同房。其他長者的親戚朋友嘲笑這位比丘的行為：『我們應該勸解的事情，反而讓比丘來做了。』各位長者心懷嫉妒，就去告訴各位比丘。各位比丘不知如何回答，便去佛所，將事情詳細稟告世尊。世尊告誡說：『各位比丘不得去他們家勸和合偶。』當時世尊因為這件事，召集僧眾，具備十種功德，佛為沙門制定戒律：『如果比丘用心，為男女做媒，為男子和女子做媒，為寡婦和別的男子做媒，甚至勸和合偶，犯僧伽婆尸沙。男子有三種妻子：一是搶奪來的，二是花錢買來的，三是正式結婚的妻子。如果比丘對這三種妻子中的任何一種的丈夫說：『你可以和這個妻子同房。』如果妻子爭鬥勸解，犯僧伽婆尸沙。如果比丘放生畜生，使它們交配，犯僧伽婆尸沙。』
【English Translation】 English version Those who did not comply with Kāḷudāyin spread the word to their relatives and friends. The elders, upon hearing this, each resented, 'This Śākyamuni's disciples (Śākyamuni's disciples) claims to be diligent, but now he is like a merchant selling people, arranging marriages.' Upon hearing this, the elders told one of the monks who practiced the twelve dharmas. The monks, upon hearing this, were worried and confused, not knowing how to respond, so they went to report to the Lord Buddha. The Lord Buddha, knowing this, asked Kāḷudāyin, 'Did you indeed do these things?' He replied, 'Indeed, Lord Buddha!' The Lord Buddha admonished, 'You have violated the conduct of a monk. You have renounced the world to study the Way, yet you take pleasure in arranging marriages for women. You are present at times of death, and you are also present at times of joy. This is not the conduct of a Śrāmaṇa (one who abandons worldly pursuits). You are a Śrāmaṇa, yet you employ servants.' After the Lord Buddha had taught and rebuked him with countless skillful means, he assembled the Saṃgha (Buddhist monastic order), possessing ten merits, and the Buddha established a precept for the Śrāmaṇas: 'If a monk intentionally arranges marriages for men and women, or for widows and other men, it is a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a serious offense second only to Pārājika).'
The Lord Buddha was traveling in Śrāvastī (Śrāvastī) at the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma). That Kāḷudāyin widely knew the elders, guiding them to make offerings and perform meritorious deeds. The elders and their wives often quarreled, and this monk would go to teach and reconcile them, pulling them together to share a bed. The relatives and friends of the other elders laughed at this monk's behavior: 'What we should be reconciling, the monk is doing instead.' The elders, harboring jealousy, went to tell the monks. The monks did not know how to respond, so they went to the Buddha and reported the matter in detail. The Lord Buddha admonished, 'Monks are not allowed to go to their homes to reconcile couples.' At that time, the Lord Buddha, because of this matter, assembled the Saṃgha, possessing ten merits, and the Buddha established a precept for the Śrāmaṇas: 'If a monk intentionally arranges marriages for men and women, or for widows and other men, or even reconciles couples, it is a Saṃghāvaśeṣa. A man has three kinds of wives: one obtained by robbery, one bought with money, and one who is formally married. If a monk says to the husband of any of these three wives: 'You can sleep with this wife,' if the wife quarrels and reconciles, it is a Saṃghāvaśeṣa. If a monk releases animals and causes them to mate, it is a Saṃghāvaśeṣa.'
牝牡，僧伽婆施沙。」
佛世尊游羅閱祇竹園迦蘭陀所。時達貳比丘瓦陶家子便作是念：「我工陶作，無與我等者。我既盛壯前造木舍，阿阇世王欲取吾殺。我今當作瓦舍于中住。」便和泥造大舍，瓦戶瓦閾、瓦楣額瓦窗牖、瓦龍牙杙瓦衣架。時此比丘收拾薪草枝葉蓬蒿，放火燒此壞舍，火炎盛熾，國人無不見者。燒瓦舍竟，周行分衛，「六十日我所乞者，集會諸比丘入舍。」佛見此事，知而告阿難曰：「汝著衣來，我欲至某處觀看。」時世尊將阿難至達貳比丘瓦舍所。世尊遙見瓦舍火炎熾盛，世尊知而問阿難：「此是何物，炎火乃爾熾盛？」時尊者阿難具白世尊。世尊告曰：「汝往，阿難！壞此瓦含。所以然者，當爲後世人故。于吾此法初不見有作瓦舍者。」時阿難即往壞此瓦舍。達貳比丘二月分衛，還到羅閱城。達貳遙見瓦舍壞，就看起恚意，問比住比丘：「誰來壞此瓦舍？」答：「世尊來壞。」達貳言：「審世尊壞者，當復如之何？」
佛世尊游釋羈瘦(釋種)迦維羅越尼拘陀園。爾時迦維羅越釋種新造大堂舍，新成不久，量度尺寸不失其法，門向東方。迦維羅越諸釋種聞佛已至在尼拘陀園，便作是念：「我等造作此舍，新成不久，量度尺寸不失其法，戶向東方。未有住者。沙門婆羅門釋種釋種子
【現代漢語翻譯】 現代漢語譯本：『牝牡（雌雄），僧伽婆施沙（僧伽婆尸沙，一種戒律）。』
佛世尊在羅閱祇（王舍城）竹園迦蘭陀（竹林精舍）居住。當時，達貳（名字）比丘，一個瓦陶匠的兒子，心想：『我的陶藝無人能及。我年輕力壯時建造木屋，阿阇世王（頻婆娑羅王的兒子）想抓我殺掉。我現在要建造瓦屋住在裡面。』於是他拌泥建造大瓦屋，瓦戶、瓦閾（門檻）、瓦楣額（門楣）、瓦窗牖（窗戶）、瓦龍牙杙（瓦制的龍牙狀柱子）、瓦衣架。當時，這位比丘收集薪草枝葉蓬蒿，放火焚燒這座壞掉的房屋，火勢猛烈，全國人民沒有沒看見的。燒完瓦屋后，他四處乞食，說：『六十天內我所乞來的食物，都供養諸位比丘入住此屋。』佛陀見到此事，明知故問阿難說：『你穿好衣服來，我想去某處看看。』當時世尊帶領阿難來到達貳比丘的瓦屋處。世尊遠遠看見瓦屋火勢猛烈，世尊明知故問阿難：『這是什麼東西，火焰如此熾盛？』當時尊者阿難將事情的來龍去脈都告訴了世尊。世尊告誡說：『你去，阿難！毀壞這座瓦屋。之所以這樣做，是爲了後世的人。在我的教法中，從未見過有人建造瓦屋。』當時阿難立刻前去毀壞了這座瓦屋。達貳比丘兩個月四處乞食，回到羅閱城。達貳遠遠看見瓦屋被毀壞，走近一看，心生嗔恚，問住在那裡的比丘：『是誰來毀壞這座瓦屋？』回答說：『是世尊來毀壞的。』達貳說：『如果真的是世尊毀壞的，那又該怎麼辦呢？』
佛世尊在釋羈瘦（釋迦族）的迦維羅越（迦毗羅衛）尼拘陀園（榕樹園）游化。當時，迦維羅越的釋迦族人新建了一座大堂，剛建成不久，尺寸比例都符合法度，門朝東方。迦維羅越的各位釋迦族人聽說佛陀已經來到尼拘陀園，便心想：『我們建造的這座房屋，剛建成不久，尺寸比例都符合法度，門朝東方。還沒有人住過。沙門（出家修行者）、婆羅門（祭司）、釋迦族人、釋迦族的子弟
【English Translation】 English version: 『Pinda, Sanghavasesa (a type of monastic offense).』
The Blessed One was dwelling at Rajagrha (modern Rajgir), in the Bamboo Grove, at the Squirrels' Feeding Place. At that time, the monk Datta, the potter's son, thought to himself: 『My pottery skills are unmatched. When I was young and strong, I built a wooden house, but King Ajatasatru (son of King Bimbisara) wanted to capture and kill me. Now I will build a tile house to live in.』 So he mixed mud and built a large tile house, with tile doors, tile thresholds, tile lintels, tile windows, tile dragon-tooth pillars, and tile clothes racks. Then this monk gathered firewood, grass, branches, and weeds, and set fire to this dilapidated house. The fire blazed fiercely, and everyone in the country saw it. After burning the tile house, he went around begging for alms, saying, 『The food I collect for sixty days will be offered to the monks who enter this house.』 The Buddha saw this and, knowing the situation, asked Ananda: 『Put on your robes and come with me. I want to go and see something.』 Then the Blessed One, accompanied by Ananda, went to the tile house of the monk Datta. From afar, the Blessed One saw the tile house ablaze with fire. Knowing the situation, the Blessed One asked Ananda: 『What is that, with such a fierce fire?』 Then the venerable Ananda explained the whole situation to the Blessed One. The Blessed One said: 『Go, Ananda! Destroy this tile house. The reason for this is for the sake of future generations. In my Dharma, there has never been anyone who built a tile house.』 Then Ananda immediately went and destroyed the tile house. The monk Datta spent two months begging for alms and returned to Rajagrha. From afar, Datta saw that the tile house had been destroyed. He approached it, became angry, and asked the monks living there: 『Who came and destroyed this tile house?』 They replied: 『The Blessed One came and destroyed it.』 Datta said: 『If it was indeed the Blessed One who destroyed it, what can be done about it?』
The Blessed One was traveling in Kapilavastu (the city of Kapila), among the Sakyas (the Sakya clan), in the Banyan Grove. At that time, the Sakyas of Kapilavastu had newly built a large hall. It had been newly completed, and its dimensions were perfectly measured, with the door facing east. The Sakyas of Kapilavastu heard that the Buddha had arrived at the Banyan Grove, and they thought: 『This house that we have built has just been completed, its dimensions are perfectly measured, with the door facing east. No one has lived in it yet. Ascetics (Sramanas), Brahmins (priests), Sakyas, and descendants of the Sakyas
，先當請佛及比丘僧入舍，施設飲食留佛一宿，及比丘僧，當得大福利。」時諸釋種出迦維羅越城東門，詣尼拘陀園。爾時世尊與無數眾圍繞說法，釋種遙見世尊坐樹間，端政無比身如金山，諸天人師最尊第一，三十二相自莊嚴身。釋種見已，各下車馬前至佛所，頭面禮足在一面坐。世尊與諸釋種說法，使意歡喜。時世尊與諸釋種說法已默然。諸釋種從坐起，偏袒右肩右膝著地叉手向佛，白世尊言：「我等，世尊！于迦維羅越造大堂舍，新成不久，量度尺寸不失其法，戶向東方。然未有住者，沙門婆羅門釋種子。愿世尊將比丘僧到彼觀看，當使我得大福利。」時世尊默然可之。時諸釋種見世尊默然可已，從坐而起，頭面禮足各繞三匝如去。至新堂舍，鏟治掃灑敷諸坐具，氍毹㲩㲪白㲲休，持𣮠㲲布地，瓶盛好水，以好凈油白㲲為炷然大明燈。如是供養不可稱數。復往世尊所，頭面禮足叉手向佛，白世尊言：「微供已辦，今正是時。」時世尊食后著衣持缽莊嚴，及比丘僧，往詣新講堂所。在外洗足，入講堂中，遍觀堂已就大高座，顏色和悅。比丘僧亦洗足入講堂中，次第西壁下東向坐。時諸釋種在外洗足，入講堂中，東壁下西向坐。爾時世尊即于其夜見眾會定，為釋種說法。無數方便說法已，世尊告曰：「夜欲過半，各
【現代漢語翻譯】 現代漢語譯本： 『先應當邀請佛陀以及比丘僧團進入新建的房舍，供養飲食並留佛陀住宿一晚，以及供養比丘僧團，這樣將會獲得巨大的福報。』當時，各位釋迦族人從迦毗羅衛城的東門出發，前往尼拘陀園（榕樹園）。那時，世尊（釋迦牟尼佛的尊稱）正被無數大眾圍繞著說法，釋迦族人遠遠地看見世尊坐在樹下，儀容端莊無比，身如金山，是諸天和人間的導師，最尊貴第一，以三十二相（佛陀所具有的三十二種殊勝的身體特徵）莊嚴自身。釋迦族人見到后，各自下車下馬，來到佛陀面前，以頭面禮拜佛足，在一旁坐下。世尊為各位釋迦族人說法，使他們心生歡喜。當時，世尊為各位釋迦族人說法完畢后，便默然不語。 各位釋迦族人從座位上起身，袒露右肩，右膝著地，合掌向佛，稟告世尊說：『世尊！我們在迦毗羅衛城建造了一座大堂舍，新建成不久，量度尺寸沒有絲毫差錯，門朝向東方。然而還沒有人居住，無論是沙門（出家修道者）、婆羅門（古印度祭司階層）還是釋迦族人。希望世尊帶領比丘僧團到那裡觀看，這樣會使我們獲得巨大的福報。』當時，世尊默然表示應允。各位釋迦族人見世尊默然應允后，從座位上起身，以頭面禮拜佛足，各自繞佛三圈后離去。他們來到新的堂舍，剷除污穢，打掃乾淨，鋪設各種坐具，包括長毛地毯、細毛地毯和白色的毛氈，用持𣮠㲲（一種毛織物）鋪地，瓶中盛滿好水，用上好的乾淨油和白色的棉線做燈芯，點燃巨大的明燈。這樣的供養數不勝數。他們再次前往世尊處，以頭面禮拜佛足，合掌向佛，稟告世尊說：『微薄的供養已經準備完畢，現在正是時候。』當時，世尊用過午飯後，穿上袈裟，拿著缽，儀容莊嚴，與比丘僧團一同前往新的講堂。在外面洗凈雙腳，進入講堂中，遍觀講堂后登上高座，面容和悅。比丘僧團也洗凈雙腳進入講堂中，依次坐在西墻下，面向東方。各位釋迦族人在外面洗凈雙腳，進入講堂中，坐在東墻下，面向西方。當時，世尊就在當晚觀察到大眾已經安定，為釋迦族人說法。用無數方便法門說法后，世尊說道：『夜晚已經過半，各位
【English Translation】 English version: 'You should first invite the Buddha and the Bhikshu Sangha (community of monks) to enter the newly built house, offer food and drink, and have the Buddha stay for one night, as well as offer to the Bhikshu Sangha. By doing so, you will gain great merit.' At that time, the Shakya people went out of the east gate of Kapilavastu (city) and went to Nigrodha Garden (banyan tree garden). At that time, the World Honored One (a title for the Buddha) was surrounded by countless people, expounding the Dharma (teachings of the Buddha). The Shakya people saw the World Honored One sitting under a tree from afar, with unparalleled dignified appearance, his body like a golden mountain, the teacher of gods and humans, the most honored and foremost, adorning himself with the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha). Having seen this, the Shakya people got off their carriages and horses, went to the Buddha, prostrated at his feet with their heads and faces, and sat on one side. The World Honored One expounded the Dharma to the Shakya people, making them rejoice. At that time, after the World Honored One finished expounding the Dharma to the Shakya people, he remained silent. The Shakya people rose from their seats, bared their right shoulders, knelt on their right knees, and clasped their hands towards the Buddha, reporting to the World Honored One: 'World Honored One! We have built a large hall in Kapilavastu, newly completed not long ago. The measurements are accurate without any errors, and the door faces east. However, no one has resided there yet, whether they are Shramanas (ascetics), Brahmins (priestly class in ancient India), or Shakya people. We hope that the World Honored One will lead the Bhikshu Sangha to visit it, so that we may gain great merit.' At that time, the World Honored One silently agreed. When the Shakya people saw that the World Honored One had silently agreed, they rose from their seats, prostrated at his feet with their heads and faces, and circumambulated the Buddha three times before leaving. They went to the new hall, cleared away the dirt, swept it clean, and laid out various seats, including woolen carpets, fine woolen carpets, and white felt. They spread the ground with chi-chi-yi (a type of woolen fabric), filled bottles with good water, and used good clean oil and white cotton wicks to light large bright lamps. Such offerings were countless. They went to the World Honored One again, prostrated at his feet with their heads and faces, and clasped their hands towards the Buddha, reporting to the World Honored One: 'The humble offerings have been prepared, now is the right time.' At that time, after the World Honored One had lunch, he put on his robes, carried his bowl, and with dignified appearance, went with the Bhikshu Sangha to the new lecture hall. They washed their feet outside, entered the lecture hall, and after observing the hall, ascended the high seat, with a pleasant expression. The Bhikshu Sangha also washed their feet and entered the lecture hall, sitting in order along the west wall, facing east. The Shakya people washed their feet outside, entered the lecture hall, and sat along the east wall, facing west. At that time, the World Honored One observed that the assembly was settled that night, and expounded the Dharma to the Shakya people. After expounding the Dharma with countless skillful means, the World Honored One said: 'The night is more than halfway through, everyone
從所宜。」時諸釋種從坐起禮佛而去。爾時世尊見諸釋種去未久，觀諸比丘心宜，唱：「皆寂靖，皆寂靖，深入微妙種種三昧。」世尊告目揵連：「唱皆寂靖，皆寂靖，比丘眾深入微妙種種三昧。吾今使汝為比丘僧說法，我今患脊痛不堪說法。」時目犍連從佛受教，唱默然寂靖。時世尊四疊襞憂多僧敷床上，僧伽梨著頭前，右脅臥師子座，累膝互屈申腳，系意念明何時當曉。時尊者目犍連告諸比丘：「曏者面被世尊教，從佛承受此名無聞之聞法。如比丘無聞能行、如比丘聞能行。云何比丘無聞能行？於此比丘中，比丘若眼見色念色，色著不念，色色離意，不專一意解脫，智慧解脫如實不解，諸惡法所生處故在不滅，不得有餘無餘處。此謂比丘無聞能行，念色著色者。耳聲、鼻香、舌味、身細滑、心法念色法著，不念色法，法離意不專一意，解脫智慧解脫如實不解，諸惡法所生處故在不滅，不得有餘無餘處。此謂比丘心意法著無聞能行，作是無聞行者，比丘！魔得其便，壞敗其意。若眼見魔，魔則得眼便。耳鼻舌身意見魔者，魔得其便。譬如比丘！有干竹葦叢，若碎毫聚，以火往燒四方，豈有不然者乎！如是比丘若眼見魔，魔則得眼便，壞敗其意。如是耳鼻舌身意法，魔得其便。如是比丘為色所降，不能降伏色聲香味細
【現代漢語翻譯】 現代漢語譯本：『聽從他們所喜歡的。』當時，各位釋迦族的成員從座位上起身，向佛陀行禮后離開了。這時，世尊看到各位釋迦族成員離開后不久，觀察到各位比丘的心意已經平靜，於是說：『都安靜下來，都安靜下來，深入微妙的各種三昧（Samadhi，指禪定）。』世尊告訴目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）：『說安靜下來，安靜下來，比丘眾深入微妙的各種三昧。我現在讓你為比丘僧眾說法，我如今背痛，不能說法。』當時，目犍連尊者接受了佛陀的教導，說：『默然寂靜。』這時，世尊將四層僧伽梨（Sanghati，袈裟的一種）疊好鋪在床上，將僧伽梨放在頭前，右側臥在獅子座上，雙膝交替彎曲伸展雙腳，集中意念想著什麼時候天亮。當時，尊者目犍連告訴各位比丘：『剛才我受到世尊的教導，從佛陀那裡接受了這名為「無聞之聞」的說法。如同比丘在沒有聽聞的情況下能夠修行，如同比丘在聽聞的情況下能夠修行。什麼是比丘在沒有聽聞的情況下能夠修行呢？在此比丘中，如果比丘的眼睛看到事物時產生念頭，執著于念頭，不能捨離，不能專心一意地解脫，智慧解脫不能如實地理解，各種惡法產生的地方仍然存在而不能滅除，不能得到有餘或無餘的境界。這就是所謂比丘在沒有聽聞的情況下能夠修行，對事物產生念頭並執著於事物的人。耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感受到細滑的觸感、心中對法產生念頭並執著於事物，不能捨離事物，法離意不專一意，解脫智慧解脫不能如實地理解，各種惡法產生的地方仍然存在而不能滅除，不能得到有餘或無餘的境界。這就是所謂比丘心中對法產生念頭並執著於法，在沒有聽聞的情況下能夠修行。像這樣進行沒有聽聞的修行的人，比丘們！魔（Mara，佛教中障礙修行的惡魔）會找到機會，破壞他的心意。如果眼睛看到魔，魔就會得到眼睛的機會。耳朵、鼻子、舌頭、身體、意念看到魔的人，魔會得到機會。譬如比丘們！有一片乾燥的竹葦叢，如果聚集了細小的毫毛，用火去燒四面八方，難道不會燃燒起來嗎！像這樣，比丘如果眼睛看到魔，魔就會得到眼睛的機會，破壞他的心意。像這樣，耳朵、鼻子、舌頭、身體、意念對法，魔會得到機會。像這樣，比丘被事物所降伏，不能降伏事物、聲音、氣味、細
【English Translation】 English version: 'Follow what they prefer.' Then, the Shakyas (relatives of the Buddha) rose from their seats, paid homage to the Buddha, and departed. Then, the World-Honored One, seeing that the Shakyas had left not long ago, observed that the minds of the monks were at ease, and proclaimed: 'All be still, all be still, deeply enter the subtle and various Samadhis (state of meditative consciousness).' The World-Honored One said to Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers): 'Proclaim stillness, stillness, that the assembly of monks may deeply enter the subtle and various Samadhis. I now instruct you to preach the Dharma (teachings) to the Sangha (monastic community) of monks, for I am now suffering from back pain and am unable to preach.' Then, the Venerable Maudgalyayana received the Buddha's instruction and proclaimed silence and stillness. Then, the World-Honored One folded the Sanghati (outer robe) into four layers and spread it on the bed, placed the Sanghati in front of his head, lay down on his right side in the lion's posture, with knees alternately bent and feet extended, focusing his mind on when dawn would break. Then, the Venerable Maudgalyayana addressed the monks: 'Just now, I was instructed by the World-Honored One, and received from the Buddha this Dharma called 'Hearing without Hearing.' It is like a monk who can practice without hearing, and like a monk who can practice with hearing. What is it that a monk can practice without hearing? Among these monks, if a monk's eye sees a form and generates a thought, clinging to the thought, not abandoning it, not single-mindedly seeking liberation, not truly understanding liberation through wisdom, the source of all evil dharmas (teachings, phenomena) remains and cannot be extinguished, and he cannot attain the state of remainder or no remainder. This is what is called a monk who can practice without hearing, one who generates thoughts about forms and clings to them. The ear hears sounds, the nose smells scents, the tongue tastes flavors, the body feels fine touch, the mind generates thoughts about dharmas and clings to forms, not abandoning forms, the Dharma departs from the mind, not single-mindedly seeking liberation, not truly understanding liberation through wisdom, the source of all evil dharmas remains and cannot be extinguished, and he cannot attain the state of remainder or no remainder. This is what is called a monk whose mind generates thoughts about dharmas and clings to dharmas, who can practice without hearing. Monks! One who practices without hearing in this way, Mara (demon that obstructs enlightenment) will find an opportunity to destroy his mind. If the eye sees Mara, Mara will gain an opportunity through the eye. For those whose ears, noses, tongues, bodies, and minds see Mara, Mara will gain an opportunity. For example, monks! If there is a dry bamboo thicket, and if fine hairs are gathered together, and fire is used to burn it in all directions, would it not surely burn! In this way, if a monk's eye sees Mara, Mara will gain an opportunity through the eye and destroy his mind. In this way, for the ears, noses, tongues, bodies, and minds regarding dharmas, Mara will gain an opportunity. In this way, a monk is subdued by forms, unable to subdue forms, sounds, scents, and fine
滑法。比丘為法所降，不能降伏法。為色所降、為法所降，不能降伏惡法。不能降伏惡法，則生諸結增長種，後世苦生老病死。如是比丘，此謂無聞能行。云何比丘聞能行？於此比丘中，比丘若眼見色念色，色不著不念色，色離心，得專一則得意解脫(止也)、智慧解脫(觀也)，如實知，法所生處即滅不起，得有餘無餘處。此謂比丘若眼見色聞則能行眼見色，不著聲香味細滑法，念色法不著。不念色法已。離心得專一。則得意解脫。智慧解脫，如實知。惡法所生處，即滅不起，得有餘無餘處。此謂比丘意法知聞則能行。如是比丘作是行者，魔在在處處不得其便，不能壞敗。譬如有人造作石舍若堂，復重泥塗其上四面，執炬燒之而不能然。如是比丘在在處處眼見魔，魔不能得便，耳鼻舌身意魔不得便。此則比丘能降伏色，不為色所降。如是聲香味細滑法，比丘能降伏法，不為法所降。不造來世惡法，眾結不與，生老病死苦斷。此謂比丘聞則能行。」
時世尊從臥起，脊痛間結跏趺坐。時世尊告尊者摩訶目犍連：「汝向為諸比丘說無聞之聞法耶？」答：「唯然世尊。」時世尊嘆目揵連：「善哉善哉！目連！汝數數與諸比丘說法，莫使斷絕。」是時世尊告諸比丘：「奉持無聞之聞法誦習，為眾生故演此句義，諸天世
【現代漢語翻譯】 現代漢語譯本： 『滑法』(Slippery Dharma)。如果一位比丘被『法』(Dharma)所降伏，他就不能降伏『法』(Dharma)。如果他被『色』(form)所降伏，被『法』(Dharma)所降伏，他就不能降伏惡法。如果他不能降伏惡法，就會產生各種煩惱的根源，導致後世的痛苦、衰老和死亡。這樣的比丘，被稱為『無聞能行』。 什麼是比丘『聞能行』呢？對於這樣的比丘，如果他的眼睛看到『色』(form)時，不執著，不思念，遠離心，獲得專注，從而得到意解脫(止也，cessation)，智慧解脫(觀也，insight)，如實地知道，『法』(Dharma)所生之處立即滅盡不再生起，獲得有餘涅槃和無餘涅槃。這就是所謂的比丘，如果他的眼睛看到『色』(form)，聽到聲音，嗅到氣味，嚐到味道，感受到細滑的觸感，想到『法』(Dharma)，不執著于『色』(form)法，不思念『色』(form)法，離開心而獲得專注，從而得到意解脫，智慧解脫，如實地知道，惡法所生之處，立即滅盡不再生起，獲得有餘涅槃和無餘涅槃。這就是所謂的比丘用意念瞭解『法』(Dharma)，聽聞『法』(Dharma)，從而能夠修行。 如果比丘這樣修行，魔(Mara)無論在何處都找不到機會，不能破壞。譬如有人建造石屋或殿堂，又在四面塗上厚厚的泥土，即使拿著火炬去燒也不能點燃。同樣，比丘無論在何處，眼睛看到魔(Mara)，魔(Mara)都不能得逞，耳朵、鼻子、舌頭、身體、意念，魔(Mara)都不能得逞。這就是比丘能夠降伏『色』(form)，而不被『色』(form)所降伏。同樣，對於聲音、氣味、味道、細滑的觸感，比丘能夠降伏『法』(Dharma)，而不被『法』(Dharma)所降伏。不造作來世的惡法，眾多的煩惱不再產生，生老病死的痛苦斷絕。這就是所謂的比丘『聞則能行』。 當時，世尊從臥榻起身，因為脊椎疼痛而結跏趺坐。世尊告訴尊者摩訶目犍連(Mahā Moggallāna)：「你剛才為比丘們說了『無聞之聞法』嗎？」回答說：「是的，世尊。」世尊讚歎目犍連(Moggallāna)：「好啊，好啊！目連(Moggallāna)！你應該經常為比丘們說法，不要讓它斷絕。」當時，世尊告訴諸位比丘：「奉持『無聞之聞法』，誦讀學習，爲了眾生的緣故演說這些句子的意義，諸天世人都會受益。」
【English Translation】 English version: 'Slippery Dharma'. If a Bhikkhu is subdued by the 'Dharma', he cannot subdue the 'Dharma'. If he is subdued by 'form' and by the 'Dharma', he cannot subdue evil Dharmas. If he cannot subdue evil Dharmas, he will generate the roots of various afflictions, leading to suffering, old age, and death in future lives. Such a Bhikkhu is called 'practicing without hearing'. What is a Bhikkhu 'hearing and practicing'? In this Bhikkhu, if his eyes see 'form', he is not attached, does not think about it, distances his mind, and attains concentration, thereby achieving liberation of mind (cessation), liberation of wisdom (insight), and truly knows that where the 'Dharma' arises, it immediately ceases and does not arise again, attaining Nirvana with remainder and Nirvana without remainder. This is what is called a Bhikkhu, if his eyes see 'form', hears sounds, smells odors, tastes flavors, feels smooth sensations, and thinks of 'Dharma', he is not attached to 'form' Dharmas, does not think about 'form' Dharmas, leaves his mind and attains concentration, thereby achieving liberation of mind, liberation of wisdom, and truly knows that where evil Dharmas arise, they immediately cease and do not arise again, attaining Nirvana with remainder and Nirvana without remainder. This is what is called a Bhikkhu understanding 'Dharma' with his mind, hearing 'Dharma', and thus being able to practice. If a Bhikkhu practices in this way, Mara (the Evil One) will not find an opportunity anywhere and cannot destroy him. For example, if someone builds a stone house or hall and covers it with thick mud on all sides, even if they hold a torch to burn it, it will not catch fire. Similarly, wherever a Bhikkhu is, if his eyes see Mara (the Evil One), Mara (the Evil One) cannot succeed, and Mara (the Evil One) cannot succeed with his ears, nose, tongue, body, and mind. This is the Bhikkhu who can subdue 'form' and is not subdued by 'form'. Similarly, for sounds, odors, flavors, and smooth sensations, the Bhikkhu can subdue the 'Dharma' and is not subdued by the 'Dharma'. He does not create evil Dharmas for future lives, the multitude of afflictions will not arise, and the suffering of birth, old age, and death will be cut off. This is what is called a Bhikkhu 'hearing and then practicing'. At that time, the World Honored One arose from his couch and sat cross-legged because of pain in his spine. The World Honored One said to Venerable Mahā Moggallāna: 'Did you just speak the 'hearing of the unheard Dharma' for the Bhikkhus?' He replied: 'Yes, World Honored One.' The World Honored One praised Moggallāna: 'Good, good! Moggallāna! You should frequently speak the Dharma for the Bhikkhus, do not let it cease.' At that time, the World Honored One told the Bhikkhus: 'Uphold the 'hearing of the unheard Dharma', recite and study it, and explain the meaning of these sentences for the sake of sentient beings, and the gods and humans will benefit.'
人得聞此法。」時世尊以達貳比丘故，告諸比丘：「此釋種長者造作堂舍，量度尺寸不失其法，門正向東。世人尚爾，況汝達貳于吾法中所不許而作瓦舍？」世尊因此事，備十功德，為沙門結戒：「若比丘自用如達貳作瓦舍者，僧伽婆施沙。自為自作主，當有限量。彼舍限量者，長十二肘，是如來舒手(右指盡兩端)廣七肘。于其間呼持法比丘，持法比丘當以法量，不以淫怒癡量。若以淫怒癡量者，不得作舍。比丘自求索作舍，自為自作主，又不呼持法比丘，過限量者，僧伽婆施沙。」(上「自為」已下是戒語，非鼻奈經)
佛世尊游羅閱祇耆阇崛山。爾時有一摩訶羅比丘，於四徼道頭斫大白楊樹用作講堂。時彼樹神抱男負女更三子，從往世尊所，頭面禮足在一面住，白世尊言：「於世尊有摩訶羅比丘，斫大樹臥四徼道頭。此樹是我舍，於今向寒竹園葉落，將此兒子當向何所？」時世尊以大慈悲告語一天：「將此樹神安隱所宜，使過大寒。」彼國街巷無不聞者，皆傳此摩訶羅比丘四徼道頭斫大樹臥持用作堂舍。彼諸長者聞此已，皆嫌比丘所作：「此諸釋子比丘皆言精進不犯嬈人，而斫此大白楊樹持用作堂舍，與我俗人當有何異？」時頭陀沙門聞此不馨問，往白世尊。世尊知而告此摩訶羅比丘曰：「汝實斫此樹那
【現代漢語翻譯】 現代漢語譯本： 『人能聽到這個法。』當時，世尊因為達貳比丘的緣故，告訴眾比丘：『這位釋迦族的長老建造房屋，量度尺寸不失法度，門也正對著東方。世俗之人尚且如此，何況你達貳在我的佛法中不被允許的情況下建造瓦舍？』世尊因為這件事，具備十種功德，為沙門結戒：『如果比丘自己像達貳那樣建造瓦舍，犯僧伽婆尸沙罪（Sanghavasesa，僧團所依罪）。自己做主，應當有限制（）。那限制（）是，長十二肘（肘：古代長度單位，約合現代的尺寸），這是如來舒展手臂（右手指尖到兩端）的長度，寬七肘。在這期間呼喚持法比丘，持法比丘應當以佛法來量度，不以淫慾、嗔怒、愚癡來量度。如果以淫慾、嗔怒、愚癡來量度，就不得建造房屋。比丘自己請求建造房屋，自己做主，又不呼喚持法比丘，超過限制（**），犯僧伽婆尸沙罪。』（上面『自己做主』以下是戒律條文，不是鼻奈耶經的內容） 佛世尊在羅閱祇（Rajagrha）的耆阇崛山（Grdhrakuta）游化。當時有一位摩訶羅比丘（Mahala Bhiksu），在四條道路的交叉口砍伐了一棵大的白楊樹，用來建造講堂。當時那棵樹的神抱著兒子，揹著女兒，帶著另外三個孩子，來到世尊那裡，頭面觸地頂禮佛足，在一旁站立，對世尊說：『在世尊這裡有一位摩訶羅比丘，砍伐了位於四條道路交叉口的大樹。這棵樹是我的家，現在將要寒冷，竹園的葉子也落了，我將把這些孩子帶到哪裡去呢？』當時世尊以大慈悲心告訴那位天神：『將這位樹神安置在安穩適宜的地方，使他度過嚴寒。』那個國家街巷沒有不知道這件事的，都傳言這位摩訶羅比丘在四條道路交叉口砍伐大樹，用來建造堂舍。那些長者聽到這件事後，都責怪比丘的行為：『這些釋迦族的比丘都說自己精進修行，不侵犯他人，卻砍伐這棵大的白楊樹用來建造堂舍，這和我們世俗之人有什麼區別？』當時頭陀沙門（Dhuta Sramana）聽到這些不好的議論，前去稟告世尊。世尊知道這件事後，告訴那位摩訶羅比丘說：『你真的砍伐了那棵樹嗎？』
【English Translation】 English version: 'People can hear this Dharma.' At that time, the World-Honored One, because of the Bhiksu Darda, told the Bhiksus: 'This Sakya (Sakya, clan of the Buddha) elder is building a house, measuring the dimensions without losing the proper method, and the door faces east. Even worldly people are like this, how much more so you, Darda, who are building a tile house in my Dharma, which is not allowed?' Because of this matter, the World-Honored One, possessing ten merits, established a precept for the Sramanas (Sramana, ascetic): 'If a Bhiksu builds a tile house like Darda, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha) offense. If he acts on his own authority, there should be a limit (). That limit () is twelve cubits (cubit: an ancient unit of length, approximately equal to modern dimensions) in length, which is the length of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) outstretched arm (from the tip of the right finger to both ends), and seven cubits in width. During this time, call a Dharma-holding Bhiksu, and the Dharma-holding Bhiksu should measure according to the Dharma, not according to lust, anger, or ignorance. If he measures according to lust, anger, or ignorance, he must not build the house. If a Bhiksu seeks to build a house on his own, acts on his own authority, and does not call a Dharma-holding Bhiksu, exceeding the limit (**), he commits a Sanghavasesa offense.' (The above 'acts on his own' and below are the precepts, not the Vinaya Sutra) The Buddha, the World-Honored One, was traveling in Rajagrha (Rajagrha, ancient city in India) at Grdhrakuta Mountain (Grdhrakuta, Vulture Peak). At that time, there was a Mahala Bhiksu (Mahala Bhiksu, a great monk), who cut down a large white poplar tree at the intersection of four roads to build a lecture hall. At that time, the tree spirit, holding a son, carrying a daughter, and with three other children, came to the World-Honored One, prostrated at his feet, stood to one side, and said to the World-Honored One: 'Here at the World-Honored One's place, there is a Mahala Bhiksu who has cut down a large tree at the intersection of four roads. This tree is my home, and now it is going to be cold, and the leaves of the bamboo garden are falling. Where shall I take these children?' At that time, the World-Honored One, with great compassion, told that deva (deva, deity): 'Place this tree spirit in a safe and suitable place, so that he may pass through the severe cold.' The streets and alleys of that country all knew about this, and it was said that this Mahala Bhiksu had cut down a large tree at the intersection of four roads to build a hall. When those elders heard about this, they all blamed the Bhiksu's actions: 'These Sakya Bhiksus all say that they are diligently practicing and do not offend others, but they cut down this large white poplar tree to build a hall. What is the difference between this and us worldly people?' At that time, the Dhuta Sramanas (Dhuta Sramana, ascetic practicing rigorous disciplines) heard these unfavorable comments and went to report to the World-Honored One. The World-Honored One knew about this and said to that Mahala Bhiksu: 'Did you really cut down that tree?'
？」時摩訶羅比丘，內懷慚愧外則恥眾，右膝著地叉手白世尊言：「審然。世尊！」世尊告曰：「汝為比丘，常當慈心。云何斫他四徼道神祀大樹持用作堂舍？」世尊以無數方便誨責，集和合僧，備十功德，佛為沙門結戒：「摩訶羅比丘起大堂舍，僧伽婆施沙。若起堂舍，當呼持法比丘並呼檀越。持法比丘來，當語尺丈不使增減。若摩訶羅比丘起大堂，不呼持法比丘及檀越，自用意作者，僧伽婆施沙。」(量從檀越也)
佛世尊在羅閱祇耆阇崛山。爾時王頻毗沙羅告御車者：「汝往嚴駕羽寶車，我欲往世尊所禮拜世尊。」時侍御史即往嚴駕車，來詣王門白王：「敕嚴羽寶車，今已在外。」時王頻毗(光澤)沙羅(第一)乘羽寶車出羅閱城，詣耆阇崛山。往世尊所。下車上山。剎利王法卻五威儀。解劍、卻蓋、脫珠冠、去玉柄拂及金鏤屣，從人留後，少將步人前至佛所，頭面禮足在一面坐。其諸從人中有禮佛者、揖讓者、有合手敬者、有遙觀佛者。爾時世尊與王說法，諸人寂然無聲。時王頻毗沙羅聞佛說法，即從坐起，右膝著地偏袒右肩，叉手白世尊言：「明日設凈微食，愿世尊及僧臨顧。」須臾世尊默然受頻毗沙羅請。時王見世尊默然可，從坐起頭面禮足，繞佛三匝而去。還詣所在，即于其夜具好飲食敷好坐具
【現代漢語翻譯】 現代漢語譯本：這時，摩訶（大）羅比丘，內心懷著慚愧，外表又怕被大眾恥笑，右膝跪地，合掌對世尊說：『確實是這樣，世尊！』世尊告誡說：『你身為比丘，應當常懷慈悲之心。怎麼能砍伐其他四通八達道路上的神祀大樹，拿來建造堂舍呢？』世尊用無數種方法教誨責備他，召集僧眾，具備十種功德，佛為沙門制定戒律：『摩訶羅比丘建造大型堂舍，犯僧伽婆尸沙罪。如果建造堂舍，應當請來持戒比丘，並請來施主。持戒比丘來了，應當告訴他尺寸，不得隨意增減。如果摩訶羅比丘建造大型堂舍，不請持戒比丘和施主，自作主張，就犯僧伽婆尸沙罪。』（尺寸要聽從施主的意見） 佛世尊在王舍城（Rāmagṛha）的耆阇崛山（Gṛdhrakūṭa）。當時，國王頻毗沙羅（Bimbisāra）（光澤，第一）告訴他的御車者：『你去準備好羽寶車，我想要去世尊那裡禮拜世尊。』當時，侍御史立刻去準備好車，來到王門稟告國王：『已經按照您的命令準備好了羽寶車，現在就在外面。』當時，國王頻毗沙羅乘坐羽寶車，從王舍城出發，前往耆阇崛山，去往世尊所在之處。下車后，他步行上山。按照剎帝利（Kṣatriya）國王的禮法，他去除了五種威儀：解下佩劍、收起華蓋、摘下珠冠、去掉玉柄拂塵以及金絲鞋，讓隨從留在後面，自己帶著少數隨從步行到佛陀面前，頭面觸地禮拜佛足，然後在一旁坐下。他的隨從中，有的禮拜佛陀，有的行揖讓之禮，有的合掌致敬，有的只是遠遠地觀看佛陀。當時，世尊正在為國王說法，所有人都寂靜無聲。當時，國王頻毗沙羅聽聞佛陀說法后，立刻從座位上起身，右膝跪地，袒露右肩，合掌對世尊說：『明日我將準備清凈的素食，希望世尊和僧眾能夠光臨。』過了一會兒，世尊默然接受了頻毗沙羅的邀請。國王見世尊默許，從座位上起身，頭面觸地禮拜佛足，繞佛三圈后離去。回到自己的住所后，他當晚就準備好了美味的食物，鋪設好了座位。
【English Translation】 English version: Then, the Bhikṣu Mahā (great) felt ashamed inwardly and feared being ridiculed by the assembly outwardly. He knelt on his right knee, joined his palms, and said to the World-Honored One: 'It is indeed so, World-Honored One!' The World-Honored One admonished him, saying: 'As a Bhikṣu, you should always have a compassionate heart. How could you cut down the large trees dedicated to the deities of the crossroads and use them to build halls?' The World-Honored One taught and rebuked him with countless methods, gathered the Sangha, possessed the ten merits, and the Buddha established a precept for the Śrāmaṇas: 'If the Bhikṣu Mahā builds a large hall, he commits a Saṃghāvaśeṣa offense. If he builds a hall, he should invite the Bhikṣu who upholds the Dharma and the donors. When the Bhikṣu who upholds the Dharma comes, he should be told the dimensions and not be allowed to increase or decrease them arbitrarily. If the Bhikṣu Mahā builds a large hall without inviting the Bhikṣu who upholds the Dharma and the donors, and acts on his own accord, he commits a Saṃghāvaśeṣa offense.' (The dimensions should follow the donors' wishes). The Buddha, the World-Honored One, was at Gṛdhrakūṭa (Vulture Peak) Mountain in Rāmagṛha (Rajgir). At that time, King Bimbisāra (Splendor, First) told his charioteer: 'Prepare the feathered jeweled chariot, for I wish to go to the World-Honored One to pay homage.' The attendant immediately prepared the chariot and came to the king's gate, reporting to the king: 'The feathered jeweled chariot has been prepared according to your command and is now outside.' Then, King Bimbisāra rode the feathered jeweled chariot, left Rāmagṛha, and went to Gṛdhrakūṭa Mountain, to the place where the World-Honored One was. After getting off the chariot, he walked up the mountain. According to the law of the Kṣatriya (warrior) kings, he removed the five signs of majesty: he unsheathed his sword, put away the parasol, took off his jeweled crown, removed the jade-handled whisk, and his golden-embroidered shoes, leaving his attendants behind. He walked with a few followers to the Buddha, prostrated himself at the Buddha's feet, and sat to one side. Among his followers, some paid homage to the Buddha, some bowed, some joined their palms in respect, and some simply gazed at the Buddha from afar. At that time, the World-Honored One was expounding the Dharma to the king, and everyone was silent. Then, King Bimbisāra, after hearing the Buddha's Dharma, immediately rose from his seat, knelt on his right knee, bared his right shoulder, joined his palms, and said to the World-Honored One: 'Tomorrow, I will prepare pure vegetarian food, and I hope that the World-Honored One and the Sangha will grace us with their presence.' After a moment, the World-Honored One silently accepted Bimbisāra's invitation. The king, seeing that the World-Honored One had consented, rose from his seat, prostrated himself at the Buddha's feet, circumambulated the Buddha three times, and departed. Returning to his residence, he prepared delicious food and laid out seats that night.
，告一傍臣：「汝往世尊所，持我名字問訊世尊。飲食已辦，今正是時。」時此臣受王教已往詣佛所，頭面禮足而白世尊：「飲食已辦，今正是時。」爾時世尊到時著衣持缽，及比丘僧往詣王宮，各次第坐。時王頻毗沙羅見佛比丘僧坐定，自行澡水，次行種種飲食，自手斟酌不以為勞。眾食已訖，王在一面坐。須臾從坐起，叉手向佛白世尊言：「愿世尊及比丘僧受我夏坐。於此羅閱祇城，近為世尊立一講堂，尺量應法戶東向，西壁大窗門戶端直。復為比丘僧起五百房，五百床、五百領薦席、五百拘遙枕各五百，有好供具香粳米。王藏中有病瘦醫藥，持用供佛及比丘僧。」時世尊默然可王所說。時世尊與王達嚫：
「梵志事火(終身恒續不從他求也)， 續為目佉(門也向也前也首也)； 梵經四部， 章句為首。 諸人民中， 以王為首。 眾水流河， 以海為首。 星列空中， 月為其首。 眾熱之中， 以日為首。 上下四域， 所有諸方， 兩足人天， 三佛為首。」
世尊如是說達嚫已還去。食后，世尊因此事集和合僧，告諸比丘：「此，比丘！王者種，把持人民為一切主，住大土界，為國事得大力勢。此王見四道神樹，猶不斫作講堂。作講堂不過量，善量善度，戶
【現代漢語翻譯】 現代漢語譯本：國王頻毗沙羅（Bimbisara，印度摩揭陀國國王）告訴身邊的一個大臣：『你到世尊（Bhagavan，佛陀的尊稱）那裡，用我的名字問候世尊。飯菜已經準備好了，現在正是時候。』當時，這位大臣接受國王的命令后，前往佛陀所在的地方，頂禮佛足，稟告世尊：『飯菜已經準備好了，現在正是時候。』那時，世尊到時間了，穿上袈裟，拿著缽，和比丘僧團一起前往王宮，各自按順序坐下。當時，頻毗沙羅王看到佛陀和比丘僧團坐定后，親自為大家準備洗手水，然後依次提供各種飲食，親手斟酌，不覺得勞累。大家吃完飯後，國王在一旁坐下。過了一會兒，他從座位上站起來，合掌向佛陀稟告說：『希望世尊和比丘僧團接受我供養的夏安居。在這羅閱祇城（Rajagrha，古印度城市），為世尊建造一座講堂，用尺子測量，符合佛法，門朝東開，西邊的墻壁上開一個大窗戶，門戶端正。再為比丘僧團建造五百間房，五百張床，五百領蓆子，五百個拘遙枕（Kojjhavana，一種枕頭），每樣都是五百個，有上好的供具和香粳米。我的國庫里有治療疾病的藥物，用來供養佛陀和比丘僧團。』當時，世尊默默地認可了國王所說的話。這時，世尊為國王說了隨喜之言： 『婆羅門（Brahmin，印度教祭司）祭祀火神（Agni，印度教火神），終身持續不斷，不向他人求助；持續不斷地以目佉（Mukha，門、方向、前面、首要）為目標；婆羅門經典的四部，以章句為首要。在所有人民中，以國王為首要。眾多的水流向河流，以大海為首要。星星排列在空中，以月亮為首要。各種熱量之中，以太陽為首要。上下四方，所有方向，兩足的人和天人，以三佛（過去、現在、未來三世諸佛）為首要。』 世尊這樣說完隨喜之言后就回去了。飯後，世尊因為這件事召集僧團，告訴比丘們：『各位比丘！國王是剎帝利（Ksatriya，古印度統治階級）種姓，掌握人民，是一切的主人，居住在廣大的土地上，爲了國家大事而擁有強大的力量。這位國王見到四道神樹，尚且不砍伐來建造講堂。建造講堂不過分，善於衡量，戶』
【English Translation】 English version: The King Bimbisara (Bimbisara, King of Magadha in ancient India) said to a minister beside him, 'Go to the World Honored One (Bhagavan, an honorific title for the Buddha), and greet the World Honored One in my name. The meal is ready, and now is the right time.' At that time, this minister, having received the king's command, went to where the Buddha was, prostrated himself at the Buddha's feet, and reported to the World Honored One, 'The meal is ready, and now is the right time.' At that time, when the time came, the World Honored One put on his robe, took his bowl, and went with the Bhikkhu Sangha (community of monks) to the royal palace, where they sat down in order. At that time, King Bimbisara, seeing that the Buddha and the Bhikkhu Sangha were seated, personally prepared water for washing hands, and then provided various kinds of food in turn, personally serving them without feeling tired. After everyone had finished eating, the king sat down to one side. After a while, he rose from his seat, put his palms together, and reported to the Buddha, 'May the World Honored One and the Bhikkhu Sangha accept my offering of the summer retreat. In this Rajagrha (Rajagrha, ancient Indian city), I will build a lecture hall for the World Honored One, measuring it with a ruler to conform to the Dharma, with the door facing east, and a large window on the west wall, with the doors and windows straight and upright. I will also build five hundred rooms for the Bhikkhu Sangha, five hundred beds, five hundred mats, and five hundred Kojjhavana pillows (Kojjhavana, a type of pillow), five hundred of each, with excellent offerings and fragrant rice. In my treasury, there are medicines for treating illnesses, which I will use to offer to the Buddha and the Bhikkhu Sangha.' At that time, the World Honored One silently approved of what the king said. Then, the World Honored One spoke words of appreciation to the king: 'The Brahmin (Brahmin, Hindu priest) worships the fire god (Agni, Hindu god of fire), continuously throughout his life, not seeking help from others; continuously aiming at Mukha (Mukha, door, direction, front, foremost); the four parts of the Brahmin scriptures, with the verses as the foremost. Among all the people, the king is the foremost. The many waters flow to the rivers, with the sea as the foremost. The stars are arranged in the sky, with the moon as the foremost. Among all the heat, the sun is the foremost. In the four directions, above and below, in all directions, the two-legged humans and devas (deities), with the three Buddhas (Buddhas of the past, present, and future) as the foremost.' After the World Honored One finished speaking these words of appreciation, he returned. After the meal, the World Honored One gathered the Sangha because of this matter and told the Bhikkhus, 'O Bhikkhus! The king is of the Ksatriya (Ksatriya, ancient Indian ruling class) caste, holding the people, being the master of all, living in the vast land, possessing great power for the affairs of the country. This king, seeing the four sacred trees, would not cut them down to build a lecture hall. Building a lecture hall is not excessive, he is good at measuring, the door'
向東方，西壁窗牖門戶正直。何故比丘不限作舍？」
佛世尊在羅閱祇迦蘭陀竹園。當爾時尊者比丘名陀𩦾末路子，王舍城知分處食、知分處床臥。分諸比丘食，不私親友、不選好惡、不畏不癡，次第下次第上，次第行不違。爾時有名蜜妒路地比丘，次應貧家食。彼比丘食惡食時作是念：「我為苦、我為災、我為困，而彼末路子知已差我食惡食。我當云何報彼怨？」作是念：「無根棄捐謗之。」即爾時彼比丘有妹比丘尼，名蜜妒路(姓也)。彼比丘尼到彼比丘所，到已接足禮卻住一面住已。彼比丘不共語、不讓坐。彼比丘尼便作是念：「今我不犯此諸賢耶？不有苦不有過耶？而此諸賢今日不共我語、不讓我坐。」諸比丘語妹：「汝不知耶。我輩為彼末路子差我惡食而觸嬈我，汝不助我，以是故不共汝語、不讓汝坐。」比丘尼答：「我當云何？」彼比丘曰：「妹！汝去至世尊所，作如是白：『於此，世尊！有何平等？有何可貴？陀𩦾末路子與我共為不凈行棄捐。』」比丘尼答：「云何我當謗真凈比丘梵行無根本棄捐法？當爲此耶？」比丘答：「汝若不往白佛者，我不與汝坐起言語。」比丘尼答：「可作是語，但為不應耳。」比丘答：「汝徐徐來，我等先至佛所，汝徐徐來至。」爾時諸比丘往至佛所，頭面禮足在一
【現代漢語翻譯】 現代漢語譯本：『面向東方，西墻的窗戶和門都方方正正。』為什麼比丘不受限制地建造房屋呢？」
佛陀在羅閱祇（Rajagrha，王舍城）的迦蘭陀竹園。當時，有一位名叫陀𩦾末路子（Tissa Mallaputta）的比丘，他在王舍城負責分配食物和床位。他分配食物給眾比丘時，不偏袒親友，不挑選好壞，不因畏懼或愚癡而有所偏頗，而是按照次序上下分配，行為合乎規矩。當時，有一位名叫蜜妒路地（Mittabhūmika）的比丘，輪到他去貧困人家乞食。這位比丘吃到劣質食物時，心想：『我真是受苦、遭災、受困，而那個末路子明明知道，還故意派我去吃這種差的食物。我該如何報復他呢？』他心生一計：『我要毫無根據地誹謗他。』
當時，這位比丘有一位做比丘尼的妹妹，也叫蜜妒路（Mittā，姓）。這位比丘尼來到她哥哥的比丘住所，頂禮足部後站在一旁。她的哥哥比丘不和她說話，也不讓她坐。這位比丘尼心想：『難道我今天冒犯了這些賢者嗎？難道我有什麼過錯嗎？為什麼這些賢者今天不和我說話，也不讓我坐下？』眾比丘告訴這位比丘尼：『你不知道嗎？我們因為末路子派我們去吃劣質食物而感到煩惱，你又不幫助我們，所以我們不和你說話，也不讓你坐。』比丘尼問：『那我該怎麼辦呢？』比丘說：『妹妹！你到世尊那裡去，這樣稟告：『世尊！這裡有什麼平等可言？有什麼值得尊敬的？陀𩦾末路子和我一起做了不清凈的行為，犯了戒律。』』比丘尼回答：『我怎麼能誹謗清凈的比丘，說他犯了毫無根據的戒律呢？我能做這種事嗎？』比丘說：『你如果不去稟告佛陀，我就不和你一起坐臥、說話。』比丘尼回答：『可以這樣說，但這樣做是不應該的。』比丘說：『你慢慢來，我們先到佛陀那裡，你慢慢來就行了。』當時，眾比丘前往佛陀的住所，頂禮佛足後站在一旁。
【English Translation】 English version: 『Facing east, the windows and doors on the west wall are straight and upright.』 Why are Bhikkhus not restricted in building dwellings?」
The Buddha was at Rājagṛha (王舍城) in the Kalandaka Bamboo Grove. At that time, there was a venerable Bhikkhu named Tissa Mallaputta (陀𩦾末路子), who was in charge of allocating food and lodgings in Rājagṛha. When he distributed food to the Bhikkhus, he did not favor friends, did not choose good or bad, and was not swayed by fear or foolishness. He distributed in order, up and down the line, without deviating from the proper conduct. At that time, there was a Bhikkhu named Mittabhūmika (蜜妒路地), who was assigned to beg for food from poor families. When this Bhikkhu received poor quality food, he thought: 『I am suffering, I am in trouble, I am distressed, and that Mallaputta knows this and deliberately assigns me to eat such bad food. How can I take revenge on him?』 He conceived a plan: 『I will slander him without any basis.』
At that time, this Bhikkhu had a sister who was a Bhikkhuni, named Mittā (蜜妒路, family name). This Bhikkhuni went to her brother's dwelling, prostrated at his feet, and stood to one side. Her brother, the Bhikkhu, did not speak to her or offer her a seat. The Bhikkhuni thought: 『Have I offended these virtuous ones today? Have I done something wrong? Why are these virtuous ones not speaking to me today, nor offering me a seat?』 The Bhikkhus told the sister: 『Don't you know? We are troubled because Mallaputta assigned us to eat poor quality food, and you are not helping us. That is why we are not speaking to you or offering you a seat.』 The Bhikkhuni asked: 『What should I do?』 The Bhikkhu said: 『Sister! Go to the Blessed One and report as follows: 『Venerable Sir! Where is the equality here? What is worthy of respect? Tissa Mallaputta and I have engaged in impure conduct and have violated the precepts.』』 The Bhikkhuni replied: 『How can I slander a pure Bhikkhu, accusing him of violating precepts without any basis? Can I do such a thing?』 The Bhikkhu said: 『If you do not go and report to the Buddha, I will not sit, stand, or speak with you.』 The Bhikkhuni replied: 『I can say it, but it is not right to do so.』 The Bhikkhu said: 『Come slowly, we will go to the Buddha first, and you come slowly.』 At that time, the Bhikkhus went to the Buddha's dwelling, prostrated at his feet, and stood to one side.
面坐。坐未久，比丘尼至，頭面禮足在一面立，白世尊言：「於此，世尊！有何平等？有何可貴？陀𩦾比丘與我共為不凈行棄捐法。」爾時同情比丘白世尊言：「審爾。世尊！如比丘尼所言，我等盡知。」爾時尊者陀𩦾比丘在世尊后執拂拂佛。時世尊顧謂陀𩦾比丘：「如汝於今當復何言？今蜜妒路比丘尼云：『有何平等？有何可貴？陀𩦾比丘與我為不凈行棄捐。』」陀𩦾比丘白曰：「唯如來知。唯世尊知。」世尊告曰：「汝今陀𩦾不應引我為證，言：『唯如來知。唯世尊知。』若憶為者當言為，若不憶為者當言不為。」比丘白佛：「不憶也。世尊！不憶也。如來！」爾時世尊告比丘曰：「今陀𩦾比丘所白，此蜜妒路比丘尼自言有是，即是棄捐。」世尊說已從坐起，還入靜室。爾時眾比丘見世尊去不久，數責蜜妒路比丘尼，善責誨及同情比丘：「汝等頗見陀𩦾比丘過不？何時見？云何見？從何誰聞言見？」如是諸比丘數責問其情實。同情比丘答：「自用意瞋恚癡，陀𩦾比丘信清凈梵行。」眾比丘告：「汝等何以自用意瞋恚癡誹謗，今復言陀𩦾比丘信清凈。」如是再三責數同情比丘，作是語也。
聞如是，一時佛游羅閱祇竹園迦蘭陀所。當於是時，尊者陀𩦾比丘，比丘分飯、分付坐席，不自用意、不瞋恚不愚癡，從
【現代漢語翻譯】 現代漢語譯本：
當時，佛陀正襟危坐。沒過多久，一位比丘尼（bhikkhuni，佛教女出家人）來到佛前，以頭面禮拜佛足，然後站立在一旁，稟告世尊說：『世尊！這裡有什麼平等可言？有什麼值得稱道的？陀𩦾（Tissa）比丘與我一起做了不清凈的行為，違背了戒律。』當時，同情（Anukampaka）比丘向世尊稟告說：『確實如此，世尊！正如比丘尼所說，我們都知道。』當時，尊者陀𩦾比丘在世尊身後拿著拂塵為佛陀拂拭。這時，世尊回頭對陀𩦾比丘說：『現在你對此還有什麼話說呢？如今蜜妒路（Madhuloha）比丘尼說：「有什麼平等可言？有什麼值得稱道的？陀𩦾比丘與我一起做了不清凈的行為，違背了戒律。」』陀𩦾比丘回答說：『只有如來（Tathagata，佛的稱號）知道。只有世尊（Bhagavan，佛的稱號）知道。』世尊告誡說：『你現在陀𩦾不應該以我為證，說：「只有如來知道。只有世尊知道。」如果記得做過就說做過，如果不記得做過就說沒做過。』比丘稟告佛陀說：『我不記得了。世尊！我不記得了。如來！』當時，世尊告訴眾比丘說：『現在陀𩦾比丘說不記得了，而這位蜜妒路比丘尼自己說有這件事，這就是違背了戒律。』世尊說完后，從座位上起身，返回自己的靜室。
當時，眾比丘見世尊離開后不久，多次責問蜜妒路比丘尼，嚴厲地責備和教誨她以及同情比丘：『你們是否見過陀𩦾比丘犯錯？什麼時候見到的？怎麼見到的？從誰那裡聽到說見到的？』眾比丘這樣多次責問他們事情的真相。同情比丘回答說：『因為自己的偏見、嗔恚和愚癡，才認為陀𩦾比丘違背了清凈的梵行（brahmacarya，佛教的清凈修行）。』眾比丘告誡說：『你們為什麼因為自己的偏見、嗔恚和愚癡而誹謗他，現在又說陀𩦾比丘信奉清凈的梵行。』這樣再三地責問同情比丘，說了這些話。
我聽聞是這樣，一時佛陀在王舍城（Rajagrha）的竹林迦蘭陀（Kalandaka）園。當時，尊者陀𩦾比丘，為比丘們分發食物、安排座位，不固執己見、不嗔恚、不愚癡，總是...
【English Translation】 English version:
At that time, the Buddha was sitting in meditation. Not long after, a bhikkhuni (Buddhist nun) arrived, bowed her head to the Buddha's feet, stood to one side, and reported to the Blessed One (Bhagavan, title for the Buddha): 'Venerable Sir, what equality is there here? What is praiseworthy? Tissa (Tissa) bhikkhu and I have engaged in impure conduct, abandoning the Dharma (law, teaching).' At that time, Anukampaka (Anukampaka) bhikkhu reported to the Blessed One: 'Indeed, Venerable Sir! As the bhikkhuni has said, we all know.' At that time, the venerable Tissa bhikkhu was behind the Blessed One, holding a fan to fan the Buddha. Then, the Blessed One turned to Tissa bhikkhu and said: 'Now what do you have to say about this? Now Madhuloha (Madhuloha) bhikkhuni says: "What equality is there? What is praiseworthy? Tissa bhikkhu and I have engaged in impure conduct, abandoning the Dharma."' Tissa bhikkhu replied: 'Only the Tathagata (Tathagata, title for the Buddha) knows. Only the Blessed One knows.' The Blessed One admonished: 'Now Tissa, you should not cite me as evidence, saying: "Only the Tathagata knows. Only the Blessed One knows." If you remember doing it, say you did it; if you do not remember doing it, say you did not do it.' The bhikkhu reported to the Buddha: 'I do not remember. Venerable Sir! I do not remember. Tathagata!' At that time, the Blessed One told the bhikkhus: 'Now Tissa bhikkhu says he does not remember, but this Madhuloha bhikkhuni herself says it happened, which means abandoning the Dharma.' After the Blessed One spoke, he rose from his seat and returned to his private chamber.
At that time, the bhikkhus, seeing that the Blessed One had left not long ago, repeatedly questioned Madhuloha bhikkhuni, severely rebuking and instructing her and Anukampaka bhikkhu: 'Have you seen Tissa bhikkhu commit a transgression? When did you see it? How did you see it? From whom did you hear that you saw it?' In this way, the bhikkhus repeatedly questioned them about the truth of the matter. Anukampaka bhikkhu replied: 'Due to their own prejudice, anger, and delusion, they believe that Tissa bhikkhu has violated the pure brahmacarya (brahmacarya, Buddhist pure conduct).' The bhikkhus admonished: 'Why do you slander him because of your own prejudice, anger, and delusion, and now say that Tissa bhikkhu believes in pure brahmacarya?' In this way, they questioned Anukampaka bhikkhu again and again, saying these words.
Thus have I heard: At one time the Buddha was dwelling at Rajagrha (Rajagrha) in the Bamboo Grove, at the Kalandaka (Kalandaka) feeding ground. At that time, the venerable Tissa bhikkhu, distributing food and assigning seats to the bhikkhus, without being opinionated, without anger, without delusion, always...
上至下從下至上，不違威儀。時遇有請，值貧寒家，得惡飯食，便生此念：「甚苦、甚劇、甚厄。此陀𩦾比丘，處我等著此間，我等當與生其過，使墮無根棄捐法。以是故，諸賢！我瞋恚癡說是語耳。陀𩦾比丘信清凈梵行。」爾時世尊從靜室起，還講堂，比丘僧前坐。時諸比丘叉手向佛，具白世尊言：「曏者如來入室不久，善責蜜妒路地比丘：『汝等云何見？何時見？從何誰聞言見？』蜜妒路地言：『自用意瞋恚癡，說此語。』」世尊告曰：「云何比丘！我本不說此義耶？念陀𩦾比丘所白，蜜妒路比丘尼自言有是，即墮棄捐。」時世尊因此事，備十功德，佛為沙門結戒：「若比丘憎嫉妒謗彼清凈比丘，不犯無根棄捐法誹謗，我當墮此失梵行。若於后時被責數，言無根棄捐謗。比丘不改者，僧伽婆施沙。」
佛世尊游羅閱城耆阇崛山。當於爾時，尊者陀𩦾比丘在一石室止住。彼諸比丘次第教訓比丘尼，時陀𩦾比丘次應教訓比丘尼。時諸比丘尼往至陀𩦾比丘所，時諸蜜妒路地同情比丘，以前飲食怨故常求過失。伺比丘尼出入石室，諸比丘在一石龕中遙看，便生是念：「是諸比丘尼乍出乍入，此陀𩦾比丘必當牽捉，與共私語。」各共相語：「此必然不疑。」便告諸比丘，彼闇鈍比丘便信此語。頭陀比丘聞是語已各懷不
【現代漢語翻譯】 現代漢語譯本：從上到下，從下到上，都不違背威儀。有時遇到邀請，恰逢貧寒人家，得到粗劣的飯食，便生起這樣的念頭：『真是痛苦、真是難受、真是困厄。這個陀𩦾（Tuḍa，人名）比丘，處在我們這些人中間，我們應當給他製造過失，使他墮入無根棄捐法（amūlaka-pārājika，沒有根據的導致被僧團驅逐的罪行）。』因此，諸位賢者！我因為瞋恚和愚癡才說了這樣的話。陀𩦾（Tuḍa）比丘是信奉清凈梵行的。』當時，世尊從靜室出來，回到講堂，坐在比丘僧眾面前。當時，各位比丘合掌向佛，詳細地稟告世尊說：『剛才如來進入靜室不久，嚴厲地責備蜜妒路地（Miṭalode，地名）比丘：『你們怎麼看見的？什麼時候看見的？從哪裡、從誰那裡聽見說看見的？』蜜妒路地（Miṭalode）說：『因為自己心懷惡意、瞋恚和愚癡，才說了這樣的話。』世尊告誡說：『各位比丘！我本來沒有說過這個意思嗎？想想陀𩦾（Tuḍa）比丘所稟告的，蜜妒路（Miṭalode）比丘尼自己承認有這樣的事，就立即墮入棄捐（pārājika，被僧團驅逐）。』當時，世尊因為這件事，具備了十種功德，佛為沙門（śramaṇa，出家人）制定戒律：『如果比丘憎恨嫉妒，誹謗清凈的比丘，不犯無根棄捐法（amūlaka-pārājika）的誹謗，我就要墮入這種失去梵行的境地。如果在以後被責問，說無根棄捐（amūlaka-pārājika）的誹謗。比丘不悔改的，僧伽婆施沙（saṃghāvaśeṣa，僧殘罪）。』 佛世尊在羅閱城（Rājagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）游化。當時，尊者陀𩦾（Tuḍa）比丘在一石室中居住。那些比丘依次教訓比丘尼，當時輪到陀𩦾（Tuḍa）比丘教訓比丘尼。當時，各位比丘尼前往陀𩦾（Tuḍa）比丘的住所，當時那些與蜜妒路地（Miṭalode）同情的比丘，因為以前飲食的怨恨，常常尋找過失。他們窺伺比丘尼出入石室，各位比丘在一石龕中遙遙觀看，便生起這樣的念頭：『這些比丘尼一會兒出來一會兒進去，這個陀𩦾（Tuḍa）比丘必定會拉拉扯扯，與她們私下說話。』他們各自互相議論：『這必然無疑。』便告訴各位比丘，那些愚鈍的比丘便相信了這些話。頭陀（dhūta，苦行）比丘聽到這些話后，各自心懷不悅。
【English Translation】 English version: From top to bottom, from bottom to top, without violating the proper conduct. When encountering an invitation, coinciding with a poor family, receiving coarse food, they would give rise to this thought: 'How painful, how distressing, how calamitous. This Bhikṣu Tuḍa (Tuḍa, name of a person), is among us, we should create faults for him, causing him to fall into the groundless expulsion offense (amūlaka-pārājika, a baseless accusation leading to expulsion from the Sangha). Therefore, virtuous ones! It was out of anger and foolishness that I spoke these words. Bhikṣu Tuḍa (Tuḍa) is one who believes in pure Brahmacharya (brahmacarya, pure conduct).' At that time, the World-Honored One arose from his quiet chamber, returned to the lecture hall, and sat before the assembly of Bhikṣus. Then, the Bhikṣus, with their palms together, reported to the World-Honored One in detail, saying: 'Just now, not long after the Tathagata (tathāgata, the thus-gone one) entered the chamber, he sternly rebuked the Miṭalode (Miṭalode, name of a place) Bhikṣus: 'How did you see it? When did you see it? From where, from whom did you hear that you saw it?' The Miṭalode (Miṭalode) Bhikṣus said: 'It was because of my own malicious intent, anger, and foolishness that I spoke these words.' The World-Honored One admonished: 'Bhikṣus! Did I not originally speak of this meaning? Consider what Bhikṣu Tuḍa (Tuḍa) reported, the Miṭalode (Miṭalode) Bhikṣuni herself admitted to such a thing, and immediately fell into expulsion (pārājika, expulsion from the Sangha).' At that time, the World-Honored One, because of this matter, possessed ten merits, and the Buddha established precepts for the Śramaṇas (śramaṇa, renunciates): 'If a Bhikṣu harbors hatred and jealousy, slandering a pure Bhikṣu, without committing the slander of groundless expulsion (amūlaka-pārājika), I shall fall into this state of losing Brahmacharya (brahmacarya). If, in the future, they are questioned and accused of groundless expulsion (amūlaka-pārājika) slander, and the Bhikṣu does not repent, it is a Saṃghāvaśeṣa (saṃghāvaśeṣa, formal meeting of the Sangha is required).' The Buddha, the World-Honored One, was traveling in Rājagṛha (Rājagṛha, city of royal residences), at Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, Vulture Peak Mountain). At that time, the Venerable Bhikṣu Tuḍa (Tuḍa) was dwelling in a stone chamber. Those Bhikṣus were sequentially instructing the Bhikṣunis, and it was Bhikṣu Tuḍa's (Tuḍa) turn to instruct the Bhikṣunis. At that time, the Bhikṣunis went to the residence of Bhikṣu Tuḍa (Tuḍa), and those Bhikṣus who sympathized with Miṭalode (Miṭalode), because of past resentment over food, were constantly seeking faults. They spied on the Bhikṣunis entering and exiting the stone chamber, and the Bhikṣus watched from afar in a stone niche, giving rise to this thought: 'These Bhikṣunis are constantly going in and out, this Bhikṣu Tuḍa (Tuḍa) must be pulling and tugging, speaking privately with them.' They each discussed among themselves: 'This is certainly without doubt.' They then told the Bhikṣus, and those dull-witted Bhikṣus believed these words. The Dhūta (dhūta, ascetic practice) Bhikṣus, upon hearing these words, each harbored displeasure.
樂，往具白世尊。時世尊緣是事，集和合僧，備十功德，佛為沙門結戒：「若比丘憎嫉妒彼清凈比丘，謗墮不凈行，伺小小過不犯棄捐，言犯棄捐。若於后時被責數，還悔者可。若不悔者，故伺小小過為作大過者，僧伽婆施沙。」
佛世尊游羅閱城耆阇崛山。時尊者舍利弗、摩訶目揵連平旦著衣持缽，從耆阇崛山入羅閱城分衛。道逢暴雨，入石室避雨。有牧牛女人先入中避雨，臥夢失精。舍利弗等見即尋出去。時瞿婆離比丘調達弟子，見舍利弗、目揵連出，尋入石室，見此女人，便生念言：「此舍利弗、目揵連必與此女人為不凈行。」時瞿婆離入城語諸比丘：「諸君常言舍利弗目揵連污清凈行，我向者具見此事。」諸比丘不知當何答，往白世尊。世尊告曰：「此癡人成大重罪。清凈比丘凈行以無根本棄捐謗，此癡人長夜受苦墮地獄。」時瞿婆離比丘往詣佛所，頭面禮足在一面坐。世尊告瞿婆離：「瞿婆離比丘！汝宜及時悔心向舍利弗目揵連。何以故？此等梵行全。」瞿婆離白佛：「知如來信彼人意凈，但為眼見舍利弗、目揵連為惡。」世尊復再語瞿婆離：「瞿婆離！汝宜及時悔心向舍利弗、目揵連。何以故？此等梵行全。」瞿婆離白佛：「知如來信舍利弗等，但為眼見舍利弗、目揵連為惡。」佛如是三語瞿婆離
【現代漢語翻譯】 現代漢語譯本：
樂（Lè，人名），前去稟告世尊。當時世尊因為這件事，召集僧眾，具備十種功德，佛為沙門制定戒律：『如果比丘憎恨嫉妒其他清凈的比丘，誹謗他們犯了不清凈的行為，伺機尋找小小的過失，本來不構成「棄捐」（qì juān，佛教用語，指被僧團除名），卻說他們犯了「棄捐」。如果在之後被追究責問，還肯懺悔的可以原諒。如果不懺悔，故意伺機尋找小小的過失，把小過失說成大過失的，判僧伽婆尸沙（sēng qié pó shī shā，佛教用語，一種僅次於波羅夷的重罪）。』 佛世尊在羅閱城（Luó yuè chéng，地名）的耆阇崛山（Qí shé jué shān，山名）游化。當時尊者舍利弗（Shè lì fú，人名）、摩訶目犍連（Mó hē mù qián lián，人名）清晨穿好衣服，拿著缽，從耆阇崛山進入羅閱城乞食。路上遇到暴雨，進入石室避雨。有一個牧牛的女人先進入石室避雨，在睡夢中遺精。舍利弗等人看見后就立刻出去了。當時瞿婆離（Qū pó lí，人名）比丘是提婆達多（Dí pó dá duō，人名）的弟子，看見舍利弗、目犍連出來，就進入石室，看見這個女人，便產生這樣的想法：『這舍利弗、目犍連必定與這個女人做了不清凈的行為。』當時瞿婆離進入城中告訴各位比丘：『各位常常說舍利弗、目犍連玷污清凈的行為，我剛才親眼看見這件事。』各位比丘不知道該如何回答，前去稟告世尊。世尊告訴他們：『這個愚癡的人犯下極重的罪過。清凈的比丘清凈的行為，卻用沒有根據的「棄捐」來誹謗，這個愚癡的人將長夜受苦，墮入地獄。』當時瞿婆離比丘前往佛陀處，頭面頂禮佛足，在一旁坐下。世尊告訴瞿婆離：『瞿婆離比丘！你應該及時向舍利弗、目犍連懺悔。為什麼呢？他們是完全的梵行者。』瞿婆離對佛說：『我知道如來相信他們內心清凈，但我親眼看見舍利弗、目犍連做了惡事。』世尊再次對瞿婆離說：『瞿婆離！你應該及時向舍利弗、目犍連懺悔。為什麼呢？他們是完全的梵行者。』瞿婆離對佛說：『我知道如來相信舍利弗等人，但我親眼看見舍利弗、目犍連做了惡事。』佛這樣三次告訴瞿婆離。
【English Translation】 English version:
Le (Lè, a name) then went to inform the World Honored One. At that time, the World Honored One, because of this matter, gathered the Sangha, possessing ten merits. The Buddha established a precept for the Shramanas: 'If a Bhikshu harbors hatred and jealousy towards other pure Bhikshus, slanders them for engaging in impure conduct, seeks out minor faults, and falsely accuses them of committing 'Parajika' (qì juān, a Buddhist term referring to expulsion from the Sangha) when they have not, saying they have committed 'Parajika'. If, later, when questioned and held accountable, they are willing to repent, they may be forgiven. But if they do not repent, deliberately seeking out minor faults and exaggerating them into major offenses, they are subject to Sanghavasesa (sēng qié pó shī shā, a Buddhist term referring to a serious offense second only to Parajika).' The Buddha, the World Honored One, was traveling in Rajagriha (Luó yuè chéng, a place name), at Gijjhakuta Mountain (Qí shé jué shān, a mountain name). At that time, the Venerable Sariputra (Shè lì fú, a name) and Maha Moggallana (Mó hē mù qián lián, a name), in the early morning, put on their robes and carried their bowls, entering Rajagriha from Gijjhakuta Mountain to beg for food. On the road, they encountered a heavy rain and entered a stone chamber to avoid the rain. A cowherd woman had already entered the chamber to avoid the rain and, while sleeping, had a seminal emission in her dream. Sariputra and the others saw this and immediately left. At that time, the Bhikshu Kokalika (Qū pó lí, a name), a disciple of Devadatta (Dí pó dá duō, a name), saw Sariputra and Moggallana leaving and entered the stone chamber. Seeing the woman, he conceived the thought: 'Sariputra and Moggallana must have engaged in impure conduct with this woman.' Then Kokalika entered the city and told the Bhikshus: 'You often say that Sariputra and Moggallana defile pure conduct; I have just now personally witnessed this matter.' The Bhikshus did not know how to respond and went to inform the World Honored One. The World Honored One told them: 'This foolish person is committing a grave offense. Slandering pure Bhikshus with pure conduct with unfounded accusations of 'Parajika', this foolish person will suffer in the long night and fall into hell.' At that time, the Bhikshu Kokalika went to the Buddha, prostrated himself at the Buddha's feet, and sat to one side. The World Honored One said to Kokalika: 'Bhikshu Kokalika! You should repent in time to Sariputra and Moggallana. Why? Because they are complete practitioners of pure conduct.' Kokalika said to the Buddha: 'I know that the Tathagata believes in their pure intentions, but I personally saw Sariputra and Moggallana doing evil.' The World Honored One again said to Kokalika: 'Kokalika! You should repent in time to Sariputra and Moggallana. Why? Because they are complete practitioners of pure conduct.' Kokalika said to the Buddha: 'I know that the Tathagata believes in Sariputra and the others, but I personally saw Sariputra and Moggallana doing evil.' The Buddha told Kokalika in this way three times.
：「瞿婆離！汝宜及時悔心向舍利弗、目揵連。何以故？此等梵行全。」瞿婆離白佛：「知如來信彼人意凈，但為眼見舍利弗、目揵連為惡。」時瞿婆離比丘，佛三語不受，便從坐起而去。去不久，身體生瘡，狀如芥子。漸漸長大，轉如蜱豆、行如大豆、轉如雌豆(如棗核許)、轉如阿摩勒果、轉如勒路(如百子瓠)，潰爛一切身膿血流出。時瞿婆離比丘即夜命斷，墮婆曇暮地獄。即夜有一天來至佛所，頭面禮足在一面立，白世尊言：「瞿婆離(牧牛)比丘起惡意，向舍利弗、目揵連謗言犯梵行，墮摩訶婆曇暮地獄。」白世尊已，禮足沒還天上。佛告諸比丘：「昨夜有天來至我所，頭面禮足在一面住，白我言：『瞿婆離比丘起惡意，向舍利弗、目揵連謗言犯梵行。死墮婆曇暮大地獄。』此比丘因小事作大誹謗清凈比丘梵行。若比丘作是誹謗者，僧伽婆施沙。」時世尊「若諸比丘！欲聞婆曇暮大地獄眾生壽命長短不！今正是時。」「愿世尊說婆曇摩大地獄，諸比丘聞當承受奉行。」「譬如，比丘！摩竭大斗十二斛，胡麻子簞盛滿麻子上使盛鋒，有人百年取一麻子。諸比丘！尚可數知麻子之數，無知阿浮地獄人命不可數知，如二十無實地獄，不如一空無實地獄。如二十空無實地獄，不如一喚呼地獄。如二十喚呼地獄，不如
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『瞿婆離（Ghopali）！你應該及時懺悔，向舍利弗（Sariputta）、目犍連（Moggallana）懺悔。為什麼呢？因為他們是清凈的修行者。』 瞿婆離（Ghopali）對比丘佛陀說：『我知道如來相信他們是清凈的，但我親眼看見舍利弗（Sariputta）、目犍連（Moggallana）做了惡事。』 當時，瞿婆離（Ghopali）比丘，佛陀勸說了三次，他都不接受，便從座位上起身離開了。離開后不久，他的身體上生了瘡，形狀像芥菜籽。漸漸地，瘡越來越大，變成了像蜱豆一樣，然後像大豆一樣，又像雌豆（像棗核那麼大），然後像阿摩勒果（amalaka，一種印度草藥）一樣，最後像勒路（Lauki，葫蘆）一樣（像百子葫蘆那麼大），潰爛流出膿血，遍佈全身。 當夜，瞿婆離（Ghopali）比丘就斷氣了，墮入了婆曇暮（Pūtimumha）地獄。 當夜，有一天神來到佛陀處所，頭面頂禮佛足，站在一旁，對世尊說：『瞿婆離（Ghopali，牧牛）比丘生起惡意，誹謗舍利弗（Sariputta）、目犍連（Moggallana）犯了不清凈的修行，墮入了摩訶婆曇暮（Mahāpūtimumha）地獄。』 說完后，天神頂禮佛足，消失返回天上。 佛陀告訴眾比丘：『昨夜有一天神來到我這裡，頭面頂禮佛足，站在一旁，告訴我：『瞿婆離（Ghopali）比丘生起惡意，誹謗舍利弗（Sariputta）、目犍連（Moggallana）犯了不清凈的修行，死後墮入了婆曇暮（Pūtimumha）大地獄。』這個比丘因為小事而對清凈的比丘作了大的誹謗，毀壞了他們的梵行。如果比丘作這樣的誹謗，就犯了僧伽婆尸沙（Saṃghādisesa，僧殘罪）。』 當時，世尊說：『諸位比丘！想聽聽婆曇暮（Pūtimumha）大地獄中眾生的壽命長短嗎？現在正是時候。』 『我們希望世尊能說一說婆曇暮（Pūtimumha）大地獄的情況，諸位比丘聽了之後，應當接受並奉行。』 『比丘們！譬如，摩揭陀國的大斗，十二斛，用胡麻子裝滿，堆得很高，有人每過一百年取走一顆胡麻子。比丘們！尚且可以數清胡麻子的數量，卻無法知道阿浮陀（abbuda）地獄中眾生的壽命有多長。二十個阿浮陀（abbuda）地獄，不如一個尼羅浮陀（nirabbuda）地獄。二十個尼羅浮陀（nirabbuda）地獄，不如一個阿吒吒（aṭaṭa）地獄。二十個阿吒吒（aṭaṭa）地獄，不如
【English Translation】 English version: The Buddha said: 'Ghopali! You should repent in time and apologize to Sariputta (Sariputra, one of the chief disciples of the Buddha) and Moggallana (Maudgalyayana, another chief disciple of the Buddha). Why? Because they are pure practitioners.' Ghopali said to the Buddha: 'I know that the Tathagata believes they are pure, but I have seen with my own eyes Sariputta (Sariputra) and Moggallana (Maudgalyayana) doing evil deeds.' At that time, Ghopali, the bhikkhu (monk), did not accept the Buddha's advice even after three attempts, and he rose from his seat and left. Not long after he left, sores appeared on his body, shaped like mustard seeds. Gradually, the sores grew larger, becoming like tick beans, then like soybeans, then like female beans (the size of jujube pits), then like amalaka fruits (an Indian herb), and finally like lauki (a gourd) (the size of a hundred-seed gourd), festering and oozing pus and blood all over his body. That night, Ghopali bhikkhu died and fell into the Pūtimumha (a type of hell) hell. That night, a deva (god) came to the Buddha's place, bowed his head and face at the Buddha's feet, stood to one side, and said to the World-Honored One: 'Ghopali (Ghopali, cowherd) bhikkhu harbored malicious intent, slandered Sariputta (Sariputra) and Moggallana (Maudgalyayana) for committing impure practices, and fell into the Mahāpūtimumha (Great Pūtimumha) hell.' After speaking, the deva bowed at the Buddha's feet and disappeared back to heaven. The Buddha told the bhikkhus: 'Last night, a deva came to me, bowed his head and face at my feet, stood to one side, and told me: 'Ghopali bhikkhu harbored malicious intent, slandered Sariputta (Sariputra) and Moggallana (Maudgalyayana) for committing impure practices, and after death fell into the Pūtimumha (Pūtimumha) great hell.' This bhikkhu made a great slander against pure bhikkhus and ruined their brahmacharya (celibate life) because of a small matter. If a bhikkhu makes such a slander, he commits a Saṃghādisesa (Saṃghādisesa, a type of offense requiring a meeting of the Sangha).' At that time, the World-Honored One said: 'Bhikkhus! Do you want to hear about the lifespan of beings in the Pūtimumha (Pūtimumha) great hell? Now is the right time.' 'We wish that the World-Honored One would speak about the Pūtimumha (Pūtimumha) great hell, and the bhikkhus, after hearing it, should accept and practice it.' 'Bhikkhus! For example, a large Magadhan measure, twelve kharis (a unit of measure), filled with sesame seeds, piled high, and someone takes away one sesame seed every hundred years. Bhikkhus! It is still possible to count the number of sesame seeds, but it is impossible to know how long the lifespan of beings in the Abbuda (a type of hell) hell is. Twenty Abbuda (abbuda) hells are not equal to one Nirabbuda (nirabbuda) hell. Twenty Nirabbuda (nirabbuda) hells are not equal to one Aṭaṭa (aṭaṭa) hell. Twenty Aṭaṭa (aṭaṭa) hells are not equal to
一使河地獄。如二十使河地獄，不如一須犍提地獄。如二十須犍提(甚香)地獄，不如一摩頭犍提地獄(蒲陶酒香)。如二十摩頭犍提地獄，不如一優波羅地獄。如二十優波羅地獄，不如一拘勿豆地獄。如二十拘勿豆地獄，不如一分陀離地獄。如二十分陀離地獄，不如一婆曇摩地獄。彼瞿婆離比丘調達弟子，謗舍利弗、目揵連，生其中。」
鼻奈耶卷第四 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第五
姚秦涼州沙門竺佛念等譯僧殘法之三破僧戒
佛世尊游羅閱祇迦蘭陀竹園。彼調達受供養衣被飯食床臥病瘦醫藥。大子阿阇世所貴重，隨時供給，日送五百釜飯，嚴五百乘車，將從連日至調達所。調達初現將從有百，漸二百三百四百五百，用惑王眼。坐食時，調達欲壞亂比丘僧，誘[言木]諸比丘，與衣缽戶鑰針筒革屣大小鍵𨩲(淺鐵缽也)及余什物。語諸比丘：「此亦釋種瞿曇、我亦釋種瞿曇。此亦母族成就、我亦母族成就。此亦生釋家、我亦生釋家。此族姓與我無殊。」爾時國界饑饉乞求難得，時眾多比丘著衣持缽入羅閱祇城乞食。乞食已，聞調達欲壞亂比丘僧，誘[言木]諸比丘，與衣缽戶鑰針筒革屣大鍵𨩲小鍵𨩲。及什物，諸調達弟子貪衣共相佐助。眾多比
【現代漢語翻譯】 現代漢語譯本：一使河地獄，不如二十使河地獄；二十使河地獄，不如一須犍提地獄（甚香）。二十須犍提地獄，不如一摩頭犍提地獄（蒲陶酒香）。二十摩頭犍提地獄，不如一優波羅地獄。二十優波羅地獄，不如一拘勿豆地獄。二十拘勿豆地獄，不如一分陀離地獄。二十分陀離地獄，不如一婆曇摩地獄。那瞿婆離比丘，提婆達多（調達）的弟子，誹謗舍利弗（智慧第一）、目犍連（神通第一），就生在這些地獄中。
鼻奈耶卷第四 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第五
姚秦涼州沙門竺佛念等譯僧殘法之三破僧戒
佛世尊在羅閱祇（王舍城）迦蘭陀竹園。當時提婆達多（調達）接受供養，包括衣服、飲食、床鋪、醫藥。阿阇世（未生怨）太子非常尊重他，隨時供給，每天送五百釜飯，準備五百輛車，連續不斷地送到提婆達多（調達）那裡。提婆達多（調達）最初展示的隨從只有一百人，逐漸增加到兩百、三百、四百、五百，以此迷惑國王的眼睛。在吃飯的時候，提婆達多（調達）想要破壞比丘僧團，引誘諸比丘，給他們衣服、缽、門閂、鑰匙、針筒、革屣（鞋子）、大鍵𨩲（淺鐵缽也）和小鍵𨩲（淺鐵缽也）以及其他什物。他對諸比丘說：『這位也是釋迦族的瞿曇（釋迦牟尼佛），我也是釋迦族的瞿曇（釋迦牟尼佛）。這位也是母族成就，我也是母族成就。這位也是生在釋迦家，我也是生在釋迦家。這個族姓與我沒有什麼不同。』當時國界饑荒，乞討食物非常困難，當時眾多比丘穿著衣服，拿著缽，進入羅閱祇（王舍城）乞食。乞食完畢后，聽說提婆達多（調達）想要破壞比丘僧團，引誘諸比丘，給他們衣服、缽、門閂、鑰匙、針筒、革屣（鞋子）、大鍵𨩲（淺鐵缽也）和小鍵𨩲（淺鐵缽也）以及其他什物，那些提婆達多（調達）的弟子貪圖衣物，互相幫助。眾多比丘
【English Translation】 English version: One Shihe Hell is not as bad as twenty Shihe Hells; twenty Shihe Hells are not as bad as one Sugandhi Hell (very fragrant). Twenty Sugandhi Hells are not as bad as one Madhugandhi Hell (grape wine fragrance). Twenty Madhugandhi Hells are not as bad as one Utpala Hell. Twenty Utpala Hells are not as bad as one Kumu Hell. Twenty Kumu Hells are not as bad as one Pundarika Hell. Twenty Pundarika Hells are not as bad as one Paduma Hell. That Gopaali Bhikkhu, a disciple of Devadatta (Ti-Tiao-Ta), slandered Sariputta (Sariputra) and Moggallana (Maudgalyayana), and was born in those hells.
Vinaya, Volume 4 Taisho Tripitaka, Volume 24, No. 1464, Vinaya
Vinaya, Volume 5
Translated by the Shramana Zhu Fonian of Liangzhou, Yao Qin, et al. The Third of the Sanghavasesa Dharmas: Breaking the Sangha's Precepts
The Buddha, the World Honored One, was staying in the Kalanda Bamboo Grove in Rajagriha (Wang-She-Cheng). At that time, Devadatta (Ti-Tiao-Ta) received offerings, including clothing, food, bedding, and medicine. Prince Ajatasattu (A-She-Shi) greatly respected him, providing for him at all times, sending five hundred cauldrons of rice daily, and preparing five hundred carriages, continuously delivering them to Devadatta (Ti-Tiao-Ta). Devadatta (Ti-Tiao-Ta) initially showed only one hundred followers, gradually increasing to two hundred, three hundred, four hundred, and five hundred, using this to deceive the king's eyes. During meal times, Devadatta (Ti-Tiao-Ta) wanted to disrupt the Bhikkhu Sangha, enticing the Bhikkhus, giving them clothing, bowls, door bolts, keys, needle cases, leather sandals, large Jianqiu (shallow iron bowls), small Jianqiu (shallow iron bowls), and other miscellaneous items. He said to the Bhikkhus: 'This one is also a Sakyan Gautama (Sakyamuni Buddha), and I am also a Sakyan Gautama (Sakyamuni Buddha). This one also has maternal lineage accomplishments, and I also have maternal lineage accomplishments. This one was also born into the Sakya family, and I was also born into the Sakya family. This lineage is no different from mine.' At that time, there was famine in the kingdom, and begging for food was very difficult. At that time, many Bhikkhus, wearing robes and carrying bowls, entered Rajagriha (Wang-She-Cheng) to beg for food. After begging for food, they heard that Devadatta (Ti-Tiao-Ta) wanted to disrupt the Bhikkhu Sangha, enticing the Bhikkhus, giving them clothing, bowls, door bolts, keys, needle cases, leather sandals, large Jianqiu (shallow iron bowls), small Jianqiu (shallow iron bowls), and other miscellaneous items. Those disciples of Devadatta (Ti-Tiao-Ta), greedy for clothing, helped each other. Many Bhikkhus
丘乞食已，出羅閱城至世尊所，頭面禮足在一面坐。諸比丘白世尊言：「向入城分衛，聞調達欲壞亂比丘僧，其比丘貪衣缽戶鑰針筒革屣大鍵𨩲小鍵𨩲及什物。」世尊告曰：「汝等比丘莫近調達供養。何以故？諸比丘！寧飲毒自殺，不近調達供養，自飲毒、復飲他人。譬如比丘、以杖打惡狗鼻壞。云何比丘！此狗遂惡不？」「唯然。世尊！」「如是比丘！此癡人，長夜受苦無有窮已。我亦知調達當壞比丘僧正爾，食時當壞和合僧。諸佛世尊常法，若於食時和合僧壞，至暮當還合，于其中間不得為道、不得為比丘、不得為比丘尼、不得為式叉摩尼、不得為沙彌、不得為沙彌尼、不得行八關齋、不得為優婆塞、不得為優婆夷，無獲道果證、無發三佛意。時天地闇冥，天人失明。如來法向暮必還和合僧，若不和合者，天地翻覆。」時舍利弗、目揵連聞調達破壞和合僧，聞已往詣世尊，頭面禮足在一面坐，白世尊言：「調達以破壞和合僧。今欲往詣調達所，還和合僧。」世尊告舍利弗、目揵連曰：「速往。今正是時。」時舍利弗、目揵連即從座起，頭面禮足，繞佛三匝而往詣調達所。遙見調達如如來升高座說法，諸比丘僧圍繞，右有騫陀、陀婆，左有迦留羅、提施(四人是調達左右弟子)，海義捉拂在後。調達遙見舍利弗目揵
【現代漢語翻譯】 現代漢語譯本： 丘乞食完畢后，從羅閱城出來到世尊處，頭面頂禮佛足，在一旁坐下。諸位比丘對世尊說：『今天入城乞食，聽說提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）想要破壞比丘僧團，那些比丘貪圖衣缽、門戶鑰匙、針筒、革屣（皮鞋）、大鑰匙環、小鑰匙環以及其他什物。』
世尊告誡說：『你們這些比丘不要接近提婆達多的供養。為什麼呢？諸位比丘！寧願飲毒自殺，也不要接近提婆達多的供養，自己飲毒，又讓別人也飲毒。譬如比丘用棍子打惡狗的鼻子，使它受傷。怎麼樣，比丘們！這狗會因此變得不兇惡嗎？』
『不會的，世尊！』
『就是這樣，比丘們！這個愚癡的人，將長夜受苦，沒有窮盡。我也知道提婆達多將要破壞比丘僧團，正在吃飯的時候就會破壞和合僧團。諸佛世尊的常法是，如果在吃飯的時候和合僧團被破壞，到傍晚應當恢復和合，在這中間，不能修道、不能成為比丘、不能成為比丘尼、不能成為式叉摩尼（Śikṣamāṇā，沙彌尼和比丘尼之間的過渡階段）、不能成為沙彌、不能成為沙彌尼、不能行八關齋戒、不能成為優婆塞（Upāsaka，男居士）、不能成為優婆夷（Upāsikā，女居士），無法獲得道果的證悟、無法發起三菩提心。這時天地昏暗，天人失去光明。如來的法則，到傍晚必定恢復和合僧團，如果不恢復和合，天地就會翻覆。』
當時，舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）、目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，神通第一）聽說提婆達多破壞和合僧團，聽后前往世尊處，頭面頂禮佛足，在一旁坐下，對世尊說：『提婆達多已經破壞和合僧團。現在想要前往提婆達多處，恢復和合僧團。』
世尊告訴舍利弗、目犍連說：『快去。現在正是時候。』
當時，舍利弗、目犍連立即從座位上起身，頭面頂禮佛足，繞佛三圈，然後前往提婆達多處。遠遠看見提婆達多像如來一樣升上高座說法，諸位比丘僧圍繞著他，右邊有騫陀（Kṣantra）、陀婆（Tāva），左邊有迦留羅（Kālarudra）、提施（Tiṣya）（這四人是提婆達多的左右弟子），海義拿著拂塵在後面。提婆達多遠遠看見舍利弗、目犍
【English Translation】 English version: Having finished begging for food, Qiu came out of Rājagṛha (羅閱城) to where the World Honored One was, prostrated himself with his head and face at the feet of the World Honored One, and sat to one side. The Bhikshus (比丘，monks) said to the World Honored One, 'Today, while entering the city for alms, we heard that Devadatta (調達，Buddha's cousin who tried to create a schism in the Sangha) intends to disrupt the Bhikshu Sangha (比丘僧，community of monks), and that the Bhikshus are greedy for robes, alms bowls, door keys, needle cases, leather sandals, large key rings, small key rings, and other belongings.'
The World Honored One cautioned, 'You Bhikshus should not approach Devadatta's offerings. Why? Bhikshus! It is better to kill oneself by drinking poison than to approach Devadatta's offerings, poisoning oneself and then poisoning others. For example, if a Bhikshu strikes a vicious dog's nose with a stick, injuring it. What do you think, Bhikshus! Will this dog become less vicious?'
'No, World Honored One!'
'Just so, Bhikshus! This foolish person will suffer for a long night without end. I also know that Devadatta will disrupt the Bhikshu Sangha, and will disrupt the harmonious Sangha at mealtime. It is the constant Dharma (法，law/teachings) of all Buddhas, World Honored Ones, that if the harmonious Sangha is disrupted at mealtime, it should be restored to harmony by evening. In the meantime, one cannot practice the Way, cannot become a Bhikshu, cannot become a Bhikshuni (比丘尼，nun), cannot become a Śikṣamāṇā (式叉摩尼，a female novice undergoing training), cannot become a Śrāmaṇera (沙彌，male novice), cannot become a Śrāmaṇerikā (沙彌尼，female novice), cannot observe the Eight Precepts, cannot become an Upāsaka (優婆塞，male lay follower), cannot become an Upāsikā (優婆夷，female lay follower), cannot attain the fruit of the Path, and cannot generate the mind of Bodhi (菩提，enlightenment). At that time, heaven and earth will be dark, and gods and humans will lose their sight. The Tathāgata's (如來，Buddha) Dharma is that the harmonious Sangha must be restored by evening; if it is not restored to harmony, heaven and earth will be overturned.'
At that time, Śāriputra (舍利弗，one of the Buddha's chief disciples, known for his wisdom) and Mahāmaudgalyāyana (目犍連，one of the Buddha's chief disciples, known for his supernatural powers) heard that Devadatta had disrupted the harmonious Sangha. Having heard this, they went to the World Honored One, prostrated themselves with their heads and faces at his feet, sat to one side, and said to the World Honored One, 'Devadatta has already disrupted the harmonious Sangha. Now we wish to go to Devadatta's place to restore the harmonious Sangha.'
The World Honored One told Śāriputra and Mahāmaudgalyāyana, 'Go quickly. Now is the right time.'
At that time, Śāriputra and Mahāmaudgalyāyana immediately rose from their seats, prostrated themselves with their heads and faces at the Buddha's feet, circumambulated the Buddha three times, and then went to Devadatta's place. From afar, they saw Devadatta ascending the high seat to preach the Dharma like the Tathāgata, with the Bhikshu Sangha surrounding him. On his right were Kṣantra (騫陀) and Tāva (陀婆), and on his left were Kālarudra (迦留羅) and Tiṣya (提施) (these four were Devadatta's disciples on his left and right), and Haiyi was holding a whisk behind him. Devadatta saw Śāriputra and Maha
連來，歡喜踴躍不能自勝：「是沙門瞿曇上足弟子，今來至我所。」如世尊見舍利弗、目連等法，唱言：「善來比丘。」調達亦復唱言：「善來舍利弗、目揵連。」起右騫陀，坐舍利弗；起左迦留陀，坐目揵連。如世尊告：「尊者舍利弗、目揵連與諸比丘說法。我今患脊疼欲得小息。」調達亦復告舍利弗、目揵連：「與諸比丘說法。我今患脊痛欲小息。」如世尊四褻襞優多僧布床上，僧伽梨著頭前，右脅倚臥師子座，互屈伸腳，系意念明何時當曉。調達亦復爾。時調達眠，首陀會天來下，壓其身。甚欲得覺，竭力不能得覺，喘息粗惡，或時䆿語手腳不住，捫摸四壁作種種變，不能得覺。時尊者舍利弗嘆譽佛法及比丘僧。時目揵連作若干變化，東沒西出南沒北出，坐臥虛空。或坐三昧，於三昧中放種種光明，或青或黃、或赤或黑、或琉璃色。身下出火身上出水，身上出火身下出水。西南上下作若干變化無所掛礙，放諸光明普有所照。時五百比丘見目揵連現諸變化，各共相語：「我等不墮顛倒見婆？云何舍如來依倚調達？」復作是念：「此必然不疑。」時尊者舍利弗、目揵連與說法言，便心開意解，起慈心向如來悔前所為。時舍利弗、目揵連及五百比丘來詣世尊所，調達座上盡空無人，唯有調達及四弟子。時騫茶陀婆比丘
【現代漢語翻譯】 現代漢語譯本： 連來非常高興，歡喜踴躍，無法控制自己：『這是沙門瞿曇（釋迦牟尼佛）最優秀的弟子，現在來到我這裡。』就像世尊（佛陀）見到舍利弗（智慧第一的弟子）、目連（神通第一的弟子）等人時，會說：『善來比丘（歡迎你，比丘）。』提婆達多（佛陀的堂兄，後背叛佛陀）也同樣說：『善來舍利弗、目犍連（歡迎你，舍利弗、目犍連）。』然後起身讓出右邊的座位，讓舍利弗坐下；起身讓出左邊的座位，讓目犍連坐下。就像世尊（佛陀）會告訴：『尊者舍利弗、目犍連為眾比丘說法。我現在腰背疼痛，想要稍微休息一下。』提婆達多也同樣告訴舍利弗、目犍連：『為眾比丘說法。我現在腰背疼痛，想要稍微休息一下。』就像世尊（佛陀）會用四層褶皺的優多羅僧（一種僧衣）鋪在床上，將僧伽梨（另一種僧衣）放在頭前，右側臥在獅子座上，交替屈伸雙腳，集中意念，清楚地知道什麼時候天亮。提婆達多也同樣這樣做。當時提婆達多睡著后，首陀會天（色界天的最高層）的天人下來，壓在他的身上。他非常想醒來，竭盡全力也無法醒來，喘息粗重，有時說胡話，手腳不停地動，摸索四壁，做出各種怪異的舉動，都無法醒來。這時尊者舍利弗讚歎佛法以及比丘僧團的功德。這時目犍連展現各種神通變化，從東方消失在西方出現，從南方消失在北方出現，或坐或臥在虛空中。或者進入三昧（禪定），在三昧中放出各種光明，有青色、黃色、紅色、黑色、或琉璃色。身體下部出火，身體上部出水，身體上部出火，身體下部出水。在西南上下各個方向展現各種變化，沒有任何阻礙，放出各種光明普遍照耀。當時五百比丘見到目犍連展現各種神通變化，各自互相說道：『我們是不是墮入了顛倒見？為什麼捨棄如來（佛陀）而依附提婆達多？』又這樣想：『這必然是無疑的。』這時尊者舍利弗、目犍連為他們說法，他們便心開意解，生起慈悲心，向如來（佛陀）懺悔之前的行為。這時舍利弗、目犍連以及五百比丘來到世尊（佛陀）所在的地方，提婆達多的座位上空無一人，只有提婆達多和四個弟子。這時騫茶陀婆比丘（一位比丘）……
【English Translation】 English version: Then, overjoyed and unable to contain his excitement, he said: 'This is a chief disciple of the Shramana Gautama (Shakyamuni Buddha), now come to my place.' Just as the World Honored One (Buddha) would say when seeing Shariputra (disciple foremost in wisdom), Maudgalyayana (disciple foremost in supernatural powers), and others: 'Welcome, Bhikshu (monk).' Devadatta (Buddha's cousin, who later betrayed him) also said: 'Welcome, Shariputra, Maudgalyayana.' He then rose and offered Shariputra his seat on the right; he rose and offered Maudgalyayana his seat on the left. Just as the World Honored One (Buddha) would say: 'Venerable Shariputra and Maudgalyayana, teach the Dharma to the Bhikshus. I now have a backache and wish to rest a little.' Devadatta also told Shariputra and Maudgalyayana: 'Teach the Dharma to the Bhikshus. I now have a backache and wish to rest a little.' Just as the World Honored One (Buddha) would spread a four-layered Uttarasanga (a type of monastic robe) on the bed, place the Sanghati (another type of monastic robe) in front of his head, lie down on his right side on the lion seat, alternately stretching and contracting his legs, focusing his mind, clearly knowing when dawn would break. Devadatta also did the same. At that time, as Devadatta slept, Devas from Shuddhavasa heavens (the highest heavens in the Realm of Form) descended and pressed upon his body. He desperately wanted to wake up, but could not, despite his efforts. His breathing was heavy and labored, and he sometimes spoke nonsense, his hands and feet moving restlessly, groping at the walls, making various strange gestures, but he could not wake up. At this time, Venerable Shariputra praised the virtues of the Buddha's Dharma and the Bhikshu Sangha. At this time, Maudgalyayana displayed various supernatural transformations, disappearing in the east and appearing in the west, disappearing in the south and appearing in the north, sitting or lying in the empty space. Or he entered Samadhi (meditative absorption), and in Samadhi he emitted various lights, some blue, some yellow, some red, some black, or the color of lapis lazuli. Fire came out from the lower part of his body, and water came out from the upper part of his body; fire came out from the upper part of his body, and water came out from the lower part of his body. He displayed various transformations in all directions, southwest, up and down, without any hindrance, emitting various lights that shone everywhere. At that time, the five hundred Bhikshus, seeing Maudgalyayana display various supernatural transformations, said to each other: 'Are we not falling into perverse views? Why are we abandoning the Tathagata (Buddha) and relying on Devadatta?' They then thought: 'This is certainly without doubt.' At this time, Venerable Shariputra and Maudgalyayana taught them the Dharma, and they opened their minds and understood, generating compassion and repenting to the Tathagata (Buddha) for their previous actions. At this time, Shariputra, Maudgalyayana, and the five hundred Bhikshus came to where the World Honored One (Buddha) was, and Devadatta's seat was empty, with only Devadatta and four disciples. At this time, the Bhikshu Kalandaka (a Bhikshu)...
以左腳蹋調達使覺，捉起調達：「舍利弗、目揵連將五百人去，座席盡空。」時調達覺見座上空無復有人，便從座上自投于地。其弟子以水灑面，還坐床上。
爾時世尊從靜室起，出至外堂，床上布尼師壇結跏趺坐。時五百比丘遙見如來於堂上結跏趺坐，內懷慚愧外則恥眾，前行詣如來。如來亦見五百比丘來，顧語阿難：「若我不與語者，沸血當從面孔出。」時如來以大悲意欲度彼人，便與共語：「善來比丘！如來難遇，時時乃有。雖如來出世，聞法亦難。欲求滅度亦復難得。欲入泥洹當行此法，癡緣行生、行緣識生、識緣名色生、名色緣六入生、六入緣更生、更緣痛生、痛緣愛生、愛緣受生、受緣有生、有緣生生、生緣老病死生、老病死緣憂悲苦惱生，如是則成五陰苦。癡不覺行、行不覺識、識不覺名色、名色不覺六入、六入不覺更、更不覺痛、痛不覺愛、愛不覺受、受不覺有、有不覺生、生不覺老病死、老病死不覺憂悲苦惱，成五陰病。」說是十二緣法時，五百比丘得阿羅漢道，八十百千天女得法眼凈。爾時世尊，備十功德，為沙門結戒：「若比丘有壞亂和合僧，僧伽婆尸沙。調達犯此，無救入地獄。」
佛世尊游王舍城耆阇崛山金毗羅閱叉所住處，有大石室。爾時調達欲害世尊，以四千兩金雇四力
【現代漢語翻譯】 現代漢語譯本：調達（Devadatta）用左腳踩地，讓調達醒覺，（佛陀）抓住調達說：『舍利弗（Sariputta）、目犍連（Moggallana）帶走了五百人，座位都空了。』當時調達醒來，看見座位上空無一人，便從座位上自己投到地上。他的弟子用水灑在他的臉上，才又回到床上坐下。
這時，世尊從靜室起身，出來到外堂，在床上鋪好尼師壇（nisidana），結跏趺坐。當時五百比丘遠遠地看見如來在堂上結跏趺坐，內心懷著慚愧，外表又羞於面對大眾，便向前走到如來面前。如來也看見五百比丘走來，回頭告訴阿難（Ananda）：『如果我不和他們說話，他們會因為羞愧而氣血沸騰，從面孔流出來。』這時如來以大悲之心想要度化他們，便和他們說話：『善來比丘！如來很難遇到，時時才會有。即使如來出世，聽聞佛法也很難。想要尋求滅度也很難得到。想要進入泥洹（Nirvana），應當修行此法：癡（Avidya）緣行（Samskara）而生、行緣識（Vijnana）而生、識緣名色（Namarupa）而生、名色緣六入（Salayatana）而生、六入緣更（Sparsa）而生、更緣痛（Vedana）而生、痛緣愛（Trsna）而生、愛緣受（Upadana）而生、受緣有（Bhava）而生、有緣生（Jati）而生、生緣老病死（Jaramarana）生、老病死緣憂悲苦惱生，這樣就形成了五陰（Panca-khandha）的苦。癡不覺行、行不覺識、識不覺名色、名色不覺六入、六入不覺更、更不覺痛、痛不覺愛、愛不覺受、受不覺有、有不覺生、生不覺老病死、老病死不覺憂悲苦惱，形成了五陰的病。』
在宣說這十二緣法時，五百比丘證得了阿羅漢（Arhat）道，八十百千天女得到了法眼凈。這時世尊具備十種功德，為沙門（Sramana）制定戒律：『如果比丘有破壞僧團和合的行為，犯僧伽婆尸沙（Sanghavasesa）。調達犯了此戒，無法救贖，將墮入地獄。』
佛世尊在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）金毗羅閱叉（Kimpila Yaksha）所居住的地方游化，那裡有一個大石室。當時調達想要加害世尊，用四千兩黃金僱傭了四個力士。
【English Translation】 English version: Devadatta, with his left foot, trod on the ground to awaken Devadatta. (The Buddha) seized Devadatta and said, 'Sariputta and Moggallana have taken five hundred people away, and the seats are all empty.' At that time, Devadatta awoke and saw that the seats were empty, so he threw himself from the seat to the ground. His disciples sprinkled water on his face, and he returned to sit on the bed.
At that time, the World Honored One arose from his quiet chamber and went out to the outer hall, where he spread out a nisidana (sitting cloth) on the bed and sat in the lotus position. At that time, the five hundred bhikkhus saw the Tathagata (Tathagata) sitting in the lotus position in the hall from afar. They felt ashamed inwardly and embarrassed outwardly, so they went forward to the Tathagata. The Tathagata also saw the five hundred bhikkhus coming and turned to Ananda (Ananda) and said, 'If I do not speak to them, their blood will boil and flow from their faces.' At that time, the Tathagata, with great compassion, wanted to liberate them, so he spoke to them, 'Welcome, bhikkhus! The Tathagata is difficult to encounter, and only appears from time to time. Even if the Tathagata appears in the world, it is difficult to hear the Dharma. It is also difficult to seek liberation. If you want to enter Nirvana (Nirvana), you should practice this Dharma: Ignorance (Avidya) conditions volitional formations (Samskara); volitional formations condition consciousness (Vijnana); consciousness conditions name and form (Namarupa); name and form condition the six sense bases (Salayatana); the six sense bases condition contact (Sparsa); contact conditions feeling (Vedana); feeling conditions craving (Trsna); craving conditions clinging (Upadana); clinging conditions becoming (Bhava); becoming conditions birth (Jati); birth conditions old age and death (Jaramarana); old age and death condition sorrow, lamentation, pain, grief, and despair. Thus arises the mass of suffering of the five aggregates (Panca-khandha). Ignorance does not perceive volitional formations; volitional formations do not perceive consciousness; consciousness does not perceive name and form; name and form do not perceive the six sense bases; the six sense bases do not perceive contact; contact does not perceive feeling; feeling does not perceive craving; craving does not perceive clinging; clinging does not perceive becoming; becoming does not perceive birth; birth does not perceive old age and death; old age and death do not perceive sorrow, lamentation, pain, grief, and despair, thus forming the disease of the five aggregates.'
When he spoke of these twelve links of dependent origination, the five hundred bhikkhus attained the state of Arhat (Arhat), and eighty hundred thousand heavenly women obtained the pure Dharma eye. At that time, the World Honored One, possessing ten virtues, established precepts for the Sramanas (Sramana): 'If a bhikkhu disrupts the harmony of the Sangha (Sangha), he commits a Sanghavasesa (Sanghavasesa) offense. Devadatta has committed this offense and cannot be saved; he will fall into hell.'
The Buddha, the World Honored One, was traveling in Rajagrha (Rajagrha) at the place where Kimpila Yaksha (Kimpila Yaksha) lived on Mount Grdhrakuta (Grdhrakuta), where there was a large stone chamber. At that time, Devadatta wanted to harm the World Honored One and hired four strong men for four thousand pieces of gold.
人，共此四人上耆阇崛山，抱大石當石室上立，伺如來出。時佛出石室將經行，調達共此四人山上下石磓如來。時金毗羅閱叉在世尊后，仰視大石來下，兩手接之以擲南山。彼時此石碎散，有小假縱廣七十步，迸來向世尊。時如來為眾生故，現宿對有報，即坐三昧飛昇虛空，石亦逐后，眾生盡見；南西北方，石皆逐后。時如來入大海水中，石亦逐后。時如來升須彌頂，石亦隨之。時如來上四王尼耶山上天宮，石亦隨之。時如來上三十三天、焰魔、兜率、涅磨羅那提、波羅尼蜜婆舍跋提、梵伽夷、梵、福婁醯陀、波栗多婆、阿婆嘬羅、阿男斃弗如、缽羞多、毗頗羅宿呵、宿呵阿施那、宿呵訖栗那、阿迦尼吒天，石亦隨後。時世尊以神足力還石室戶。此石磓世尊右足趺，破腳血流。此調達及四力士為無救罪。時世尊患腳疼痛，自力說偈曰：
「非空非海中， 非入山石間， 無有地方所， 得脫宿罪殃。」
時眾多比丘在石室左右，乍坐乍行，恐調達害如來。時如來遙見，知而問阿難：「彼眾多比丘石室外，何等作為，乍行乍坐？」阿難白佛：「遙看如來，恐調達害，是故在彼乍行乍坐。」世尊告阿難曰：「如來出世，調達終不能害。汝頗聞如來為人所害不？」「不也。世尊！」時世尊仰視，時四力士見如
【現代漢語翻譯】 現代漢語譯本： 有四個人和提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）一同前往耆阇崛山（Grdhrakuta，又名靈鷲山），他們抱著一塊巨大的石頭，埋伏在石室上方，等待如來（Tathagata，佛陀的稱號）出來。當時，佛陀走出石室，正要經行（Cankrama，一種行走禪修方式），提婆達多與這四個人從山上放下石頭，想要砸傷如來。當時，金毗羅（Kumbhira，藥叉神）夜叉（Yaksa，一種守護神）在世尊身後，抬頭看見巨石落下，便用雙手接住，並將它投向南山。那塊石頭當時碎裂散開，其中一小塊，縱橫約七十步，飛濺過來，衝向世尊。當時，如來爲了眾生的緣故，示現過去世的業報，於是進入三昧（Samadhi，禪定），飛昇到虛空中，石頭也緊隨其後，所有眾生都看見了；無論向南、向北、向西、向東，石頭都緊隨其後。當時，如來進入大海水中，石頭也緊隨其後。當時，如來升到須彌山（Sumeru，佛教宇宙觀中的聖山）頂，石頭也緊隨其後。當時，如來登上四王尼耶山（四天王所居住的山）上的天宮，石頭也緊隨其後。當時，如來登上三十三天（Trayastrimsa，欲界六天之一）、焰摩天（Yama，欲界六天之一）、兜率天（Tusita，欲界六天之一）、涅摩羅那提天（Nirmanarati，欲界六天之一）、波羅尼蜜婆舍跋提天（Paranirmita-vasavartin，欲界六天之一）、梵伽夷天（Brahma-kayika，色界諸天之一）、梵天（Brahma，色界諸天之一）、福婁醯陀天（Parohita，色界諸天之一）、波栗多婆天（Parittabha，色界諸天之一）、阿婆嘬羅天（Apramanabha，色界諸天之一）、阿男斃弗如天（Anabhraka，無雲天）、缽羞多天（Punya-prasava，福生天）、毗頗羅宿呵天（Brhatphala，廣果天）、宿呵阿施那天（Asanjnasattva，無想天）、宿呵訖栗那天（Subhakrtsna，遍凈天）、阿迦尼吒天（Akanistha，色界頂天），石頭也緊隨其後。當時，世尊用神足力回到石室門口。這塊石頭砸中了世尊的右腳腳背，打破了腳，流出了血。提婆達多和這四個力士犯下了不可饒恕的罪行。當時，世尊因為腳痛，憑藉自身的力量說了以下偈語：
『非空非海中， 非入山石間， 無有地方所， 得脫宿罪殃。』
當時，許多比丘（Bhikkhu，佛教僧侶）在石室左右，一會兒坐著，一會兒行走，擔心提婆達多會加害如來。當時，如來遠遠地看見了，知道他們的心思，便問阿難（Ananda，佛陀的十大弟子之一）：「那些在石室外的眾多比丘，在做什麼，一會兒行走，一會兒坐著？」阿難回答佛陀說：「他們遙望著如來，擔心提婆達多會加害您，所以才在那裡一會兒行走，一會兒坐著。」世尊告訴阿難說：「如來出世，提婆達多最終不能加害。你可曾聽說如來被人所害嗎？」「沒有，世尊！」當時世尊抬頭看去，當時那四個力士看見如來
【English Translation】 English version: Four men, together with Devadatta (Buddha's cousin who later betrayed him), went to Grdhrakuta (Vulture Peak Mountain), carrying a large stone and standing above the stone chamber, waiting for the Tathagata (the title of the Buddha) to emerge. At that time, the Buddha came out of the stone chamber and was about to engage in Cankrama (a walking meditation practice), Devadatta and these four men dropped the stone from the mountain, intending to injure the Tathagata. At that time, Kumbhira (a Yaksha deity), a Yaksa (a type of guardian deity), was behind the World Honored One, looked up and saw the giant stone falling, so he caught it with both hands and threw it towards the Southern Mountain. The stone then shattered and scattered, with a small fragment, about seventy steps in length and width, splashing towards the World Honored One. At that time, for the sake of sentient beings, the Tathagata manifested the retribution of past karma, and entered Samadhi (meditative state), ascending into the void, with the stone following closely behind, all sentient beings saw it; whether to the South, North, West, or East, the stone followed closely behind. At that time, the Tathagata entered the great ocean, and the stone followed closely behind. At that time, the Tathagata ascended to the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), and the stone followed closely behind. At that time, the Tathagata ascended to the heavenly palace on the Four Kings' Niya Mountain (the mountain where the Four Heavenly Kings reside), and the stone followed closely behind. At that time, the Tathagata ascended to the Trayastrimsa Heaven (one of the six heavens of the desire realm), Yama Heaven (one of the six heavens of the desire realm), Tusita Heaven (one of the six heavens of the desire realm), Nirmanarati Heaven (one of the six heavens of the desire realm), Paranirmita-vasavartin Heaven (one of the six heavens of the desire realm), Brahma-kayika Heaven (one of the heavens of the form realm), Brahma Heaven (one of the heavens of the form realm), Parohita Heaven (one of the heavens of the form realm), Parittabha Heaven (one of the heavens of the form realm), Apramanabha Heaven (one of the heavens of the form realm), Anabhraka Heaven (cloudless heaven), Punya-prasava Heaven (merit-born heaven), Brhatphala Heaven (great fruit heaven), Asanjnasattva Heaven (non-perceptual heaven), Subhakrtsna Heaven (purely beautiful heaven), Akanistha Heaven (the highest heaven of the form realm), and the stone followed closely behind. At that time, the World Honored One used his supernatural power to return to the door of the stone chamber. The stone struck the World Honored One's right foot instep, breaking the foot and causing blood to flow. Devadatta and these four strong men committed an unforgivable crime. At that time, the World Honored One, because of the pain in his foot, spoke the following verse by his own power:
'Not in the sky, not in the sea, Not entering mountains or rocks, There is no place, To escape the retribution of past sins.'
At that time, many Bhikkhus (Buddhist monks) were around the stone chamber, sometimes sitting, sometimes walking, fearing that Devadatta would harm the Tathagata. At that time, the Tathagata saw them from afar, knew their thoughts, and asked Ananda (one of the Buddha's ten great disciples): 'What are those many Bhikkhus outside the stone chamber doing, sometimes walking, sometimes sitting?' Ananda replied to the Buddha: 'They are looking at the Tathagata from afar, fearing that Devadatta will harm you, so they are there sometimes walking, sometimes sitting.' The World Honored One told Ananda: 'The Tathagata has appeared in the world, Devadatta will ultimately not be able to harm him. Have you ever heard of the Tathagata being harmed by anyone?' 'No, World Honored One!' At that time, the World Honored One looked up, and at that time the four strong men saw the Tathagata
來視，心懷恐懼衣毛皆豎，欲走腳不移。時諸沙門一一捉得，來詣佛所。時如來語四力士：「善來童子！我與汝說法。」時四力士頭面禮足在一面坐。時世尊與說法語，解悅其意，各使歡喜。「童子汝還本舍，勿向曏者來處。」時調達見此四人遲不時到，更以八千兩金雇八大力士：「汝往殺此四人，使根本斷。」時世尊遙見八力士來，告曰：「善來童子！我與汝等說諸法言。」時八力士頭面禮足在一面坐。時世尊與說法，解悅其意，各使歡喜。「童子汝還本舍，勿向曏者來處。」時調達見此八人復遲不至，復以十六千兩金雇十六力士：「汝往殺彼八人，斷其根本。」世尊遙見十六人來，告曰：「善來童子！我與汝說法。」時十六人頭面禮足在一面坐。時世尊與說法，解悅其意，各使歡喜。告曰童子：「汝還本舍，勿向曏者來處。」時調達見十六人復不時至，更雇三十二人：「汝往殺十六人，斷其根本。」世尊遙見三十二人來，世尊告曰：「善來童子！我與汝說法。」時三十二人頭面禮足在一面坐。時世尊為說法，解悅其意，各懷歡喜。「童子！汝還本舍，從其所宜。」時三十二人承世尊命，從座起，頭面禮足而去。時世尊見三十二人去不久，顧語阿難：「汝往入羅閱城，往大市四街巷頭，作是唱言：『若調達所作行、
【現代漢語翻譯】 現代漢語譯本：他們看見佛陀，心中充滿恐懼，汗毛都豎了起來，想要逃走卻邁不開腳步。這時，眾沙門（Śrāmaṇa，出家修道者）一一將他們抓住，帶到佛陀面前。佛陀對四位力士說：『善來童子！我為你們說法。』四位力士便頭面禮足，在一旁坐下。這時，世尊為他們宣說佛法，解開他們的疑惑，使他們心生歡喜，並說：『童子們，你們回到自己的住所，不要再回到之前來的地方。』當時，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）見這四個人遲遲未到，又用八千兩黃金僱傭了八位大力士：『你們去殺了這四個人，徹底斷絕後患。』這時，世尊遠遠地看見八位力士前來，便說：『善來童子！我為你們宣說諸法。』八位力士頭面禮足，在一旁坐下。這時，世尊為他們說法，解開他們的疑惑，使他們心生歡喜，並說：『童子們，你們回到自己的住所，不要再回到之前來的地方。』當時，提婆達多見這八個人仍然遲遲未到，又用一萬六千兩黃金僱傭了十六位力士：『你們去殺了那八個人，徹底斷絕後患。』世尊遠遠地看見十六個人前來，便說：『善來童子！我為你們說法。』十六個人頭面禮足，在一旁坐下。這時，世尊為他們說法，解開他們的疑惑，使他們心生歡喜。並告訴他們說：『童子們，你們回到自己的住所，不要再回到之前來的地方。』當時，提婆達多見十六個人仍然遲遲未到，又僱傭了三十二個人：『你們去殺了十六個人，徹底斷絕後患。』世尊遠遠地看見三十二個人前來，世尊說：『善來童子！我為你們說法。』當時，三十二個人頭面禮足，在一旁坐下。這時，世尊為他們說法，解開他們的疑惑，使他們各自心懷歡喜。『童子們！你們回到自己的住所，各安其所。』當時，三十二個人領受了世尊的命令，從座位上起身，頭面禮足后離去。當時，世尊見三十二個人離去不久，回頭對阿難（Ānanda，佛陀的十大弟子之一）說：『你前往羅閱城（Rājagṛha，古印度摩揭陀國的首都），到各大市場和街巷口，這樣宣告：『如果提婆達多所作所為、』
【English Translation】 English version: Seeing the Buddha, they were filled with fear, their hair stood on end, and they wanted to run but couldn't move their feet. At that time, the Śrāmaṇas (ascetics) one by one caught them and brought them to the Buddha. Then the Tathāgata (another name for Buddha) said to the four strong men: 'Welcome, young men! I will preach the Dharma (Buddhist teachings) to you.' Then the four strong men bowed their heads and feet in reverence and sat on one side. Then the World-Honored One (another name for Buddha) preached the Dharma to them, dispelled their doubts, and made them rejoice, saying, 'Young men, return to your homes and do not go back to where you came from.' At that time, Devadatta (Buddha's cousin who later betrayed him), seeing that these four had not arrived for a long time, hired eight more strong men with eight thousand taels of gold: 'Go and kill these four people, so that the root is completely cut off.' At that time, the World-Honored One saw the eight strong men coming from afar and said, 'Welcome, young men! I will preach the Dharma to you.' The eight strong men bowed their heads and feet in reverence and sat on one side. Then the World-Honored One preached the Dharma to them, dispelled their doubts, and made them rejoice, saying, 'Young men, return to your homes and do not go back to where you came from.' At that time, Devadatta, seeing that these eight people still had not arrived for a long time, hired sixteen strong men with sixteen thousand taels of gold: 'Go and kill those eight people, so that the root is completely cut off.' The World-Honored One saw the sixteen people coming from afar and said, 'Welcome, young men! I will preach the Dharma to you.' The sixteen people bowed their heads and feet in reverence and sat on one side. Then the World-Honored One preached the Dharma to them, dispelled their doubts, and made them rejoice. He told them, 'Young men, return to your homes and do not go back to where you came from.' At that time, Devadatta, seeing that the sixteen people still had not arrived for a long time, hired thirty-two people: 'Go and kill the sixteen people, so that the root is completely cut off.' The World-Honored One saw the thirty-two people coming from afar, and the World-Honored One said, 'Welcome, young men! I will preach the Dharma to you.' At that time, the thirty-two people bowed their heads and feet in reverence and sat on one side. Then the World-Honored One preached the Dharma to them, dispelled their doubts, and made them each rejoice. 'Young men! Return to your homes, each according to your suitability.' At that time, the thirty-two people received the World-Honored One's command, rose from their seats, bowed their heads and feet in reverence, and left. At that time, the World-Honored One, seeing that the thirty-two people had left not long ago, turned to Ānanda (one of the ten principal disciples of the Buddha) and said, 'Go to Rājagṛha (the capital of the ancient Indian kingdom of Magadha), to the main markets and street corners, and proclaim this: 'If Devadatta's actions,'
身口意所為，莫呼佛法僧教使為，調達自有親信弟子。』」時阿難白佛：「前嘆譽調達，今復說其惡。眾人有譏者，當云何答？」世尊告阿難曰：「有此語者，以此語答。『本雖習善，今複習惡，何足怪耶！』」
時阿難將一比丘，即詣羅閱城，住大市街巷頭，告諸行人：「調達所作行、身口意所為者，莫呼佛法僧教，調達自有親信弟子。」時阿阇世大子其左右傍臣事親調達者，聞說調達惡名，還相謂言：「沙門瞿曇甚為憎嫉，謗賢調達。調達豈有身口過耶？」時調達亦聞此聲，「沙門瞿曇遣信入羅閱城，住大市道頭，作是唱言：『若調達信行、身口意所為，莫謂佛法僧教。調達自有親信弟子。』」時調達加瞋意熾盛，往詣阿阇世大子所，語作是言：「卿自殺父，我殺沙門瞿曇。汝作摩竭大王，我當作佛。于摩竭界里，新王、新佛不亦快耶。」王聞是語歡喜。時王頻婆娑羅乘羽寶車，詣後園觀。時阿阇世大子腰帶利劍，自匿在門間待父王。王竟日戲駕駟馬車還宮，適入門時，大子以劍遙擲馬，去駚竟不中。王時大子便走四人逐得四人，問曰：「大子欲何所為？」大子答言：「我欲殺王。」四人復問：「伴黨是誰？」「是賢調達及四弟子。」時四人議曰：「若實爾者，當盡取沙門釋子殺。」或複議曰：「置沙門釋
【現代漢語翻譯】 現代漢語譯本：'對於身、口、意所做的事情，不要說是佛、法、僧教導的，提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）有他自己的親信弟子。' 當時阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）問佛陀：'之前您讚揚提婆達多，現在又說他的惡行。如果有人因此譏諷，應當如何回答？' 世尊告訴阿難：'如果有人這樣說，就用這樣的話回答：'他原本雖然學習善行，現在又學習惡行，這有什麼奇怪的呢！' 當時阿難帶著一位比丘，前往羅閱城（Rājagṛha，古印度摩揭陀國的首都），住在繁華的街巷口，告訴各位行人：'對於提婆達多所做的事情，包括他的行為、言語和思想，不要說是佛、法、僧教導的，提婆達多有他自己的親信弟子。' 當時阿阇世（Ajātasattu，摩揭陀國的國王）太子身邊那些親近提婆達多的臣子，聽到提婆達多的惡名，互相說道：'沙門瞿曇（Śrāmaṇa Gautama，即釋迦牟尼佛）非常嫉妒，誹謗賢者提婆達多。提婆達多怎麼會有身口意的過失呢？' 當時提婆達多也聽到了這些聲音，'沙門瞿曇派人進入羅閱城，住在繁華的街道口，這樣宣揚：'如果提婆達多的信仰、行為、言語和思想，不要說是佛、法、僧教導的。提婆達多有他自己的親信弟子。'' 當時提婆達多更加憤怒，怒火中燒，前往阿阇世太子那裡，對他說：'你殺了你的父親，我殺了沙門瞿曇。你做摩揭陀國（Magadha，古印度十六雄國之一）的大王，我來做佛。在摩揭陀國，新王、新佛，這難道不是一件快樂的事情嗎？' 國王聽到這些話非常高興。當時國王頻婆娑羅（Bimbisāra，摩揭陀國的國王，阿阇世的父親）乘坐裝飾華麗的寶車，前往後花園遊玩。當時阿阇世太子腰間佩戴著利劍，自己藏在門后等待他的父王。國王遊玩了一整天，駕著四匹馬拉的車返回宮殿，剛進入門時，太子用劍遠遠地投擲馬，但最終沒有擊中。國王當時，太子便逃跑，四個人追趕抓住了他，問他說：'太子想要做什麼？' 太子回答說：'我想要殺國王。' 四個人又問：'同黨是誰？' '是賢者提婆達多和他的四個弟子。' 當時四個人商議說：'如果真是這樣，應當把所有的沙門釋子（Śākya，釋迦牟尼佛的宗族）都殺掉。' 有人又商議說：'放過沙門釋
【English Translation】 English version: 'Regarding what is done by body, speech, and mind, do not say it is taught by the Buddha, Dharma, and Sangha, for Devadatta (Devadatta, Buddha's cousin, known for opposing the Buddha) has his own trusted disciples.' Then Ānanda (Ānanda, one of the Buddha's ten principal disciples, known for his exceptional memory) said to the Buddha: 'Before you praised Devadatta, but now you speak of his evil deeds. If people criticize this, how should we answer?' The World-Honored One told Ānanda: 'If someone says this, answer with these words: 'Although he originally practiced good deeds, now he practices evil deeds, what is so strange about that!' Then Ānanda, taking a bhikkhu (bhikkhu, a Buddhist monk), went to Rājagṛha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha), stayed at the head of a busy street, and told the passersby: 'Regarding what Devadatta does, including his actions, words, and thoughts, do not say it is taught by the Buddha, Dharma, and Sangha, for Devadatta has his own trusted disciples.' At that time, the ministers around Prince Ajātasattu (Ajātasattu, the king of Magadha) who were close to Devadatta, hearing the evil name of Devadatta, said to each other: 'Śrāmaṇa Gautama (Śrāmaṇa Gautama, i.e., Shakyamuni Buddha) is very jealous and slanders the virtuous Devadatta. How could Devadatta have faults in body, speech, and mind?' At that time, Devadatta also heard these voices, 'Śrāmaṇa Gautama sent a messenger into Rājagṛha, stayed at the head of a busy street, and proclaimed: 'If Devadatta's faith, actions, words, and thoughts, do not say it is taught by the Buddha, Dharma, and Sangha. Devadatta has his own trusted disciples.'' At that time, Devadatta became even more angry, his anger blazing, and went to Prince Ajātasattu, saying to him: 'You kill your father, and I will kill Śrāmaṇa Gautama. You become the great king of Magadha (Magadha, one of the sixteen great kingdoms of ancient India), and I will become the Buddha. In the realm of Magadha, a new king and a new Buddha, isn't that a joyful thing?' The king was very happy to hear these words. At that time, King Bimbisāra (Bimbisāra, the king of Magadha, Ajātasattu's father) rode in a splendid jeweled chariot to visit the rear garden. At that time, Prince Ajātasattu, wearing a sharp sword at his waist, hid himself behind the door waiting for his father the king. The king played all day, driving a chariot pulled by four horses back to the palace, and just as he entered the gate, the prince threw the sword at the horses from afar, but ultimately did not hit them. At that time, the prince ran away, and four people chased and caught him, asking him: 'What did you want to do, Prince?' The prince replied: 'I wanted to kill the king.' The four people then asked: 'Who are your accomplices?' 'It is the virtuous Devadatta and his four disciples.' At that time, the four people discussed: 'If that is really the case, we should kill all the Śākya (Śākya, Shakyamuni Buddha's clan) śrāmaṇas.' Someone else discussed: 'Let the Śākya śrāmaṇas go.'
子，但取調達、將從殺。」復有議曰：「亦莫殺沙門釋子，亦莫殺調達將從。何以故？此王頻婆娑羅吉祥良善，繫牢獄應死者常赦宥之，況當殺沙門釋子及調達將從耶？旦往白王，王自當處斷，我等何為於此自作怨咎？」即往白王。王于明日出殿上坐，遣信往呼大子阿阇世。大子至，即問：「童子！子欲何為？」「我欲殺王。」「汝何以弒吾？」大子言：「王有鳴鼓、我無鳴鼓，王有曲蓋、我無曲蓋，王有鹵簿、我無鹵簿。」王告大子：「汝代我處，鳴鼓、曲蓋、鹵簿盡隨汝后。」時鳴鼓、曲蓋、鹵簿即隨大子后。時大子佞諂傍臣便作是語：「若審爾者，大子就位。就位已，取父王弒，一以自由。」時大子可其所白，即遣旃陀羅往收父王閉著獄中，即往收王繫獄。王素仁慈於民，數千萬人送食餉王。阿阇世問傍臣：「父王故活耶？」答言：「故活。」「何由活？」答：「人民送食來餉故活。」王敕莫使人得前。時諸夫人送食往餉。阿阇世問：「父王故活耶？」答言：「活。」復敕門家莫令夫人得前。時第一夫人以飲食涂身，外著衣裳不令現，入見王，使王就身上食。王復問：「父王故活耶？」答言：「活。」敕莫令夫人入。所繫獄門向耆阇崛山，遙見世尊與比丘僧舍利弗、目揵連、阿那侖陀、難提、金鞞羅，上山下山
【現代漢語翻譯】 現代漢語譯本： 他說：『諸位，只需抓捕提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）和他的追隨者，將他們處死。』 又有人提議說：『不要殺害沙門釋子（Shramana Shakya-putra，指佛教僧侶），也不要殺害提婆達多和他的追隨者。為什麼呢？因為頻婆娑羅王（King Bimbisara，古印度摩揭陀國王，佛教的護法）吉祥善良，經常赦免那些被囚禁的應死之人，更何況是殺害沙門釋子和提婆達多及其追隨者呢？不如明天去稟告國王，國王自然會做出決斷，我們何必在此自造怨恨呢？』 於是他們去稟告了國王。國王第二天升殿就坐，派人去召見太子阿阇世（Ajatasattu，頻婆娑羅王之子，后弒父篡位）。太子來到后，國王問道：『孩子！你想做什麼？』 『我想殺父王。』 『你為什麼要弒殺我？』 太子說：『父王有鳴鼓、我有鳴鼓，父王有曲蓋、我無曲蓋，父王有鹵簿、我無鹵簿。』 國王告訴太子：『你代替我處理國事，鳴鼓、曲蓋、鹵簿都隨你使用。』 當時，鳴鼓、曲蓋、鹵簿就跟隨了太子。這時，太子身邊那些善於諂媚的臣子就說了這樣的話：『如果真是這樣，太子就應該即位。即位之後，就把父王殺了，這樣才能獲得自由。』 當時，太子認可了他們的話，就派旃陀羅（Chandalas，古印度社會中的賤民）去抓捕父王，將他囚禁在監獄中。於是，他們去抓捕國王並把他關進了監獄。國王平時對百姓仁慈，數千萬人送食物去供給國王。阿阇世問身邊的臣子：『父王還活著嗎？』 回答說：『還活著。』 『靠什麼活著的？』 回答說：『人民送食物來供給，所以還活著。』 國王下令不許任何人靠近。這時，各位夫人送食物去供給國王。阿阇世問：『父王還活著嗎？』 回答說：『活著。』 又下令看守的人不許夫人靠近。當時，第一夫人用食物塗滿全身，外面穿著衣服不讓食物顯露出來，進去見國王，讓國王在她身上取食。國王又問：『父王還活著嗎？』 回答說：『活著。』 下令不許夫人進入。囚禁國王的監獄門朝向耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此說法），遙遙地看見世尊（Lord Buddha，釋迦牟尼佛）與比丘僧團，以及舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）、阿那律陀（Anuruddha，佛陀十大弟子之一，以天眼著稱）、難提（Nanda，佛陀的堂弟）、金毗羅（Kimila）在上山下山。
【English Translation】 English version: He said, 'Sirs, just seize Devadatta (Buddha's cousin who later betrayed him) and his followers, and put them to death.' Again, there was a discussion: 'Do not kill the Shramana Shakya-putras (Buddhist monks), nor kill Devadatta and his followers. Why? Because King Bimbisara (King of Magadha in ancient India, a protector of Buddhism) is auspicious and virtuous, and he often pardons those imprisoned who are to be executed, how much more so would he kill the Shramana Shakya-putras and Devadatta and his followers? Let's go and report to the king tomorrow, and the king will naturally make a decision. Why should we create resentment here ourselves?' Then they went and reported to the king. The next day, the king ascended the palace and sat down, and sent a messenger to summon Prince Ajatasattu (son of King Bimbisara, who later murdered his father and usurped the throne). When the prince arrived, the king asked, 'Child! What do you want to do?' 'I want to kill the king.' 'Why do you want to kill me?' The prince said, 'The king has drums, and I don't have drums; the king has a parasol, and I don't have a parasol; the king has an entourage, and I don't have an entourage.' The king told the prince, 'You take my place in handling state affairs, and the drums, parasol, and entourage will all follow you.' At that time, the drums, parasol, and entourage followed the prince. Then, the flattering courtiers around the prince said, 'If that's really the case, the prince should ascend the throne. After ascending the throne, kill the king, so that you can be free.' At that time, the prince agreed with their words and sent Chandalas (outcastes in ancient Indian society) to arrest the king and imprison him in prison. So, they went to arrest the king and put him in prison. The king was usually kind to the people, and tens of millions of people sent food to supply the king. Ajatasattu asked the courtiers around him, 'Is the king still alive?' They replied, 'He is still alive.' 'How is he alive?' They replied, 'The people send food to supply him, so he is still alive.' The king ordered that no one should be allowed to approach. At that time, the ladies sent food to supply the king. Ajatasattu asked, 'Is the king still alive?' They replied, 'He is alive.' He ordered the guards not to allow the ladies to approach. At that time, the first lady smeared food all over her body, wore clothes on the outside so that the food would not be visible, went in to see the king, and allowed the king to take food from her body. The king asked again, 'Is the king still alive?' They replied, 'He is alive.' He ordered that the ladies should not be allowed to enter. The prison door where the king was imprisoned faced Grdhrakuta (also known as Vulture Peak, where the Buddha often preached), and from afar he saw the Lord Buddha (Shakyamuni Buddha) and the Sangha of Bhikkhus, as well as Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Anuruddha (one of the Buddha's ten great disciples, known for his divine eye), Nanda (Buddha's cousin), and Kimila going up and down the mountain.
。王得道跡，見比丘僧歡喜，無有飢渴想。王阿阇世問傍臣：「父王猶活乎？」答言：「王活。」王問傍臣：「以何故活？」傍臣嫉妒答言：「日向如來謁拜，以是故活。」王告曰：「汝促往筑高墻障獄前，莫令見耆阇崛山。」即往筑令不見。諸去來現在佛常法，若欲入城有諸瑞應，像鳴鼻面舉馬亦皆鳴牛吼，鳧雁鴛鴦孔雀鸚鵡、白鵠千秋[雀*鳥]盡皆和鳴，箜篌箏鼓琵琶筑笛不鼓自鳴。諸長者庫藏金銀水精琉璃珊瑚虎珀車渠馬瑙，不觸自作聲。盲者得目、聾者能聽、瞎跛躄癭諸苦痛者皆得休息，伏藏自發。世尊入城有此瑞應。時王頻婆娑羅知佛入城，踴躍歡喜。于獄孔隙瞻視世尊及比丘僧。王得道跡，見世尊除飢渴想。時王阿阇世問諸傍臣：「父王猶活耶？」答言：「故活。」問：「以何故活？」諸臣嫉妒答王言：「父王于獄孔隙瞻視世尊入城，使其活耳。」「卿往以利劍削足下，勿令得行，重加桎梏。」即往削足，重加桎鎖。王日羸瘦。
時阿阇世入宮與夫人共食。阿阇世有幼子，在外鬥雞戲。王阿阇世問夫人：「幼子所在？」答：「在外鬥雞戲。」王語夫人：「呼來共食。」時幼子即抱雞入而不肯食。王問：「何故不食？」「若此雞不食，我終不食。」時阿阇世語夫人言：「奈此幼子何？我今大王欲令
【現代漢語翻譯】 現代漢語譯本：國王頻婆娑羅（Bimbisara，印度摩揭陀國王）獲得了證道的跡象，見到比丘僧團非常歡喜，沒有了飢渴的念頭。國王阿阇世（Ajatasattu，頻婆娑羅之子）問身邊的臣子：『父王還活著嗎？』臣子回答說：『還活著。』阿阇世王問臣子：『因為什麼還活著？』身邊的臣子因為嫉妒回答說：『他每天向如來佛（Tathagata，佛陀的稱號）頂禮膜拜，因此才活著。』阿阇世王就說：『你們快去築起高墻，遮擋監獄的前面，不要讓他看見耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此說法）。』他們就去築牆，使他看不見。所有過去、現在、未來的佛都有一個常法，如果想要進入城市，就會有各種瑞應：大象鳴叫，用鼻子觸地，馬也鳴叫，牛吼叫，野鴨、雁、鴛鴦、孔雀、鸚鵡、白鵠、各種鳥雀都一起鳴叫，箜篌、箏、鼓、琵琶、筑、笛不用敲打自己發出聲音。各位長者的庫藏中，金、銀、水精、琉璃、珊瑚、琥珀、車渠、瑪瑙，不觸碰自己發出聲音。盲人能夠看見，聾子能夠聽見，瞎子、跛子、癱瘓的人、有癭瘤等各種痛苦的人都得到休息，地下的寶藏自己顯露出來。世尊（Bhagavan，佛陀的稱號）進入城市，就有這些瑞應。當時頻婆娑羅王知道佛陀進入城市，非常高興。在監獄的孔隙中瞻仰世尊和比丘僧團。國王獲得了證道的跡象，見到世尊，消除了飢渴的念頭。當時阿阇世王問各位臣子：『父王還活著嗎？』回答說：『還活著。』問：『因為什麼還活著？』各位臣子因為嫉妒回答阿阇世王說：『父王在監獄的孔隙中瞻仰世尊進入城市，因此才活著的。』『你們去用利劍削掉他的腳，不要讓他能夠行走，再加重刑具。』他們就去削掉他的腳，加重刑具。國王一天天衰弱下去。 當時阿阇世進入宮殿和夫人一起吃飯。阿阇世有個小兒子，在外面玩鬥雞的遊戲。阿阇世王問夫人：『小兒子在哪裡？』回答說：『在外面玩鬥雞的遊戲。』阿阇世王對夫人說：『叫他來一起吃飯。』當時小兒子抱著雞進來，不肯吃飯。阿阇世王問：『為什麼不吃？』『如果這隻雞不吃，我就始終不吃。』當時阿阇世王對夫人說：『拿這個小兒子怎麼辦？我現在是大王，想要……』
【English Translation】 English version: King Bimbisara (Bimbisara, King of Magadha in India) attained the signs of the path, and seeing the community of monks, he was filled with joy and had no thoughts of hunger or thirst. King Ajatasattu (Ajatasattu, son of Bimbisara) asked his ministers: 'Is my father still alive?' The ministers replied: 'He is still alive.' King Ajatasattu asked his ministers: 'Why is he still alive?' The ministers, out of jealousy, replied: 'He prostrates himself to the Tathagata (Tathagata, an epithet of the Buddha) every day, and that is why he is alive.' King Ajatasattu then said: 'Quickly build a high wall to block the front of the prison, so that he cannot see Grdhrakuta (Grdhrakuta, also known as Vulture Peak, where the Buddha often preached).' They went and built the wall, making it impossible for him to see. All Buddhas of the past, present, and future have a common practice: if they want to enter a city, there will be various auspicious signs: elephants will trumpet and touch the ground with their trunks, horses will also neigh, cows will bellow, wild ducks, geese, mandarin ducks, peacocks, parrots, white swans, and various birds will all sing together, and the konghou, zheng, drums, pipa, zhu, and flutes will make sounds without being played. In the treasuries of the elders, gold, silver, crystal, lapis lazuli, coral, amber, carnelian, and agate will make sounds without being touched. The blind will be able to see, the deaf will be able to hear, and the blind, lame, paralyzed, and those with goiters and other sufferings will find relief, and hidden treasures will reveal themselves. When the Bhagavan (Bhagavan, an epithet of the Buddha) enters a city, there will be these auspicious signs. At that time, King Bimbisara knew that the Buddha had entered the city and was very happy. He gazed at the World-Honored One and the community of monks through the cracks in the prison. The king attained the signs of the path, and seeing the World-Honored One, he eliminated thoughts of hunger and thirst. At that time, King Ajatasattu asked his ministers: 'Is my father still alive?' They replied: 'He is still alive.' He asked: 'Why is he still alive?' The ministers, out of jealousy, replied to King Ajatasattu: 'Your father is gazing at the World-Honored One entering the city through the cracks in the prison, and that is why he is alive.' 'Go and cut off his feet with a sharp sword, so that he cannot walk, and add heavier shackles.' They went and cut off his feet and added heavier shackles. The king grew weaker day by day. At that time, Ajatasattu entered the palace and ate with his wife. Ajatasattu had a young son who was playing cockfighting outside. King Ajatasattu asked his wife: 'Where is the young son?' She replied: 'He is outside playing cockfighting.' King Ajatasattu said to his wife: 'Call him to eat together.' At that time, the young son came in holding a chicken and refused to eat. King Ajatasattu asked: 'Why don't you eat?' 'If this chicken doesn't eat, I will never eat.' At that time, King Ajatasattu said to his wife: 'What can we do with this young son? I am now the great king, and I want to...'
共雞食！」夫人答言：「王何所嫌？或有人以兒故食雞肉。」王聽夫人所白，憶本父王執辛苦不。王問夫人：「有何辛苦？」夫人答王：「王小時患左手母指，晝夜患痛不得眠寐。時父王抱王膝上，取王痛指含著口中，指得暖氣王得小睡。時指膿潰於王口裡，王作是念：『若我出指去膿，或能疼痛。』即便咽膿而不出指。汝父有是辛苦，不揚于外。愿王見原，莫殺王。」王聞是語，默然不言。時夫人謂呼以原，即出堂戶唱言：「原王命。」展轉遍城內，至獄數千萬人，皆悉歡喜稱善稱善，皆奔走獄所：「王已得脫。王已得脫。」王聞是語已：「我子兇惡，無孝順心。知當更加何事，固不原我。」即從床上自投于地，王即命終。時王阿阇世弒父得無救罪。
佛告諸比丘：「前遣阿難於市唱說調達身口意所作者，正以今日事故。殺父者不得為道被法服、不得作比丘、不得作比丘尼、不得作優婆塞、不得作優婆夷、不得聽入八關齋。何以故？此人無有道跡、得果證。不但殺父，殺母亦爾。若比丘知而容使為道者，與上壞僧同。」
佛世尊游王舍城耆阇崛山，與摩訶比丘五百俱。爾時調達欲壞亂比丘僧，時舍利弗、目連等欲往曉喻：「調達！勿壞亂比丘僧。何以故？僧和合一水乳一稟受。」爾時調達弟子騫陀陀婆
【現代漢語翻譯】 現代漢語譯本 『一起吃雞！』夫人回答說：『大王您有什麼嫌疑呢？或許有人因為孩子（指阿阇世王）的緣故而吃雞肉。』國王聽了夫人的話，回憶起他父親（頻婆娑羅王）過去所受的辛苦。國王問夫人：『有什麼辛苦？』夫人回答國王：『大王您小時候左手拇指生病，日夜疼痛無法入睡。當時父王抱著您坐在膝上，把您疼痛的手指含在口中，手指得到溫暖之氣，您才能稍微睡一會兒。有時手指的膿潰爛在父王的口裡，父王心想：『如果我把手指拿出來，膿液流出，或許會使他疼痛。』就嚥下膿液而不把手指拿出來。您的父親有這樣的辛苦，卻不向外宣揚。希望大王您能原諒他，不要殺他。』國王聽了這些話，沉默不語。當時夫人以為國王答應原諒了，就走出殿堂門口高聲喊道：『大王原諒了！』聲音輾轉傳遍城內，傳到監獄，數千萬人全都歡喜稱讚，奔走相告：『國王已經得到赦免了！國王已經得到赦免了！』國王聽到這些話后說：『我的兒子兇惡，沒有孝順之心。知道我應當更加做什麼事，他始終不會原諒我。』就從床上跳下來，自投于地，國王當即命終。當時阿阇世王弒父，犯下不可饒恕的罪過。
佛陀告訴眾比丘：『先前派阿難在市集上宣說提婆達多(Devadatta，佛陀的堂兄弟，試圖分裂僧團)身口意所作所為，正是爲了今天的事情。弒父的人不得出家受戒，不得成為比丘(Bhiksu，男性出家人)、比丘尼(Bhiksuni，女性出家人)、優婆塞(Upasaka，在家男居士)、優婆夷(Upasika，在家女居士)，不得聽聞進入八關齋戒(Astanga-samvaropavasatha，八條戒律和齋戒)。為什麼呢？因為這個人沒有修道的軌跡，無法證得果位。不但殺父如此，殺母也是一樣。如果比丘明知此事卻容許他出家修道，就和破壞僧團的人一樣。』
佛世尊在王舍城(Rajagrha)的耆阇崛山(Grdhrakuta)游化，與五百位大比丘在一起。當時提婆達多想要破壞比丘僧團，當時舍利弗(Sariputra，佛陀的十大弟子之一，以智慧著稱)、目連(Maudgalyayana，佛陀的十大弟子之一，以神通著稱)等人想要去勸誡他：『提婆達多！不要破壞比丘僧團。為什麼呢？僧團和合，如同水乳交融，稟受一致。』當時提婆達多的弟子騫陀陀婆(Kandaraka)
【English Translation】 English version 『Let』s eat chicken together!』 The lady replied, 『What suspicions does the King have? Perhaps someone eats chicken because of the child (referring to King Ajatasatru).』 The King listened to the lady』s words and recalled the hardships his father (King Bimbisara) had endured in the past. The King asked the lady, 『What hardships?』 The lady replied to the King, 『When you were young, your left thumb was ill, and you were in pain day and night, unable to sleep. At that time, your father held you on his lap and put your painful finger in his mouth, so that the finger could get warm air, and you could sleep a little. Sometimes the pus from the finger would burst in your father』s mouth, and your father thought, 『If I take the finger out and the pus flows out, it might cause him pain.』 So he swallowed the pus without taking the finger out. Your father had such hardships, but he did not proclaim them to others. I hope that the King can forgive him and not kill him.』 The King listened to these words and remained silent. At that time, the lady thought that the King had agreed to forgive him, so she went out of the hall door and shouted loudly, 『The King has forgiven him!』 The sound spread throughout the city and reached the prison, and tens of millions of people were all happy and praised, running around telling each other, 『The King has been pardoned! The King has been pardoned!』 After hearing these words, the King said, 『My son is fierce and has no filial piety. Knowing what more I should do, he will never forgive me.』 He jumped down from the bed and threw himself to the ground, and the King died immediately. At that time, King Ajatasatru committed the unforgivable crime of patricide.
The Buddha told the Bhiksus (Bhiksu, male monastic): 『Earlier, sending Ananda (Ananda, one of the ten great disciples of the Buddha, known for his excellent memory) to proclaim in the market what Devadatta (Devadatta, the Buddha's cousin who tried to split the Sangha) had done with his body, speech, and mind was precisely for today's matter. A person who commits patricide cannot be ordained, cannot become a Bhiksu, a Bhiksuni (Bhiksuni, female monastic), an Upasaka (Upasaka, male lay follower), or an Upasika (Upasika, female lay follower), and cannot listen to or enter the Eight Precepts (Astanga-samvaropavasatha, eight precepts and fasting). Why? Because this person has no traces of the path and cannot attain the fruit. Not only is it so for patricide, but it is also the same for matricide. If a Bhiksu knowingly allows him to be ordained, he is the same as someone who destroys the Sangha.』
The Buddha, the World Honored One, was traveling in Rajagrha (Rajagrha) on Grdhrakuta Mountain (Grdhrakuta), together with five hundred great Bhiksus. At that time, Devadatta wanted to destroy the Bhiksu Sangha, and Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), and others wanted to go and advise him: 『Devadatta! Do not destroy the Bhiksu Sangha. Why? The Sangha is harmonious, like water and milk blending together, receiving the same teachings.』 At that time, Devadatta's disciple, Kandaraka (Kandaraka)
、迦留羅、提施、三門陀羅系頭，語舍利弗等：「諸君莫語調達作是語。何以故？調達如法去趣真，調達所說我等盡奉行。」舍利弗等語騫陀陀婆等：「莫作是語，言調達如法毗尼。諸君莫隨調達教，斗亂比丘僧，莫助欲斗亂者。何以故？僧和合一水乳一稟受，是故莫斗亂僧、莫相佐助。」此比丘語彼比丘，彼比丘不從語，故往隨調達教。時舍利弗等不知當如何，往白世尊。世尊因此事，集和合僧，備十功德，世尊為沙門結戒：「若比丘有壞亂僧者，于中相佐助，僧伽婆尸沙。」
佛世尊游王舍城耆阇崛山，與五百大比丘俱。爾時世尊著衣持缽從耆阇崛山來入王舍城分衛，分衛已還詣耆阇崛山，于石室結跏趺坐，七日不起入種種正受。過七日已，著衣持缽從耆阇崛山入王舍城分衛。時調達聞沙門瞿曇游王舍城耆阇崛山，將從弟子五百人，至時著衣持缽從耆阇崛山入王舍城分衛，分衛已還入石室一跏趺坐，七日乃起。阿阇世王有象，名望伽婆(暮藏反)，兇惡暴橫，邊國諸王無此惡象，如阿阇世王望伽婆。時調達懷五百兩金，詣望伽婆象師所，語象師言：「汝知我阿阇世王許有力勢不？」對曰：「知。」「若我使人富貴能不？」答曰：「有是力。」時調達將五百兩金：「以此雇卿，辦我此事。亦當語王，與汝田業
【現代漢語翻譯】 現代漢語譯本： 迦留羅（Karula）、提施（Tishi）、三門陀羅系頭（Sanmantuoluoxitou）對舍利弗（Sariputra）等人說：『諸位不要說提婆達多（Devadatta）說了這樣的話。為什麼呢？提婆達多如法而行，趨向真理，提婆達多所說的我們都奉行。』舍利弗等人對騫陀陀婆（Qiantuotuopo）等人說：『不要說這樣的話，說提婆達多如法如律。諸位不要隨從提婆達多的教導，擾亂比丘僧團，不要幫助想要擾亂僧團的人。為什麼呢？僧團應該和合如一，如同水乳交融，稟受一致，所以不要擾亂僧團，不要互相幫助（做壞事）。』這位比丘對那位比丘說，那位比丘不聽從，所以前往隨從提婆達多的教導。當時舍利弗等人不知道該怎麼辦，前往稟告世尊。世尊因為這件事，召集和合的僧團，具備十種功德，世尊為沙門制定戒律：『如果有比丘破壞擾亂僧團，在其中互相幫助，犯僧伽婆尸沙（Sanghavasesa）。』
佛世尊在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）游化，與五百位大比丘在一起。當時世尊穿好衣服，拿著缽，從耆阇崛山來到王舍城乞食，乞食完畢后返回耆阇崛山，在石室中結跏趺坐，七天不起身，進入種種正受。過了七天後，穿好衣服，拿著缽，從耆阇崛山進入王舍城乞食。當時提婆達多聽說沙門瞿曇（Gautama）在王舍城的耆阇崛山游化，帶領五百名弟子，到時間就穿好衣服，拿著缽，從耆阇崛山進入王舍城乞食，乞食完畢后返回石室，結跏趺坐，七天才起身。阿阇世王（Ajatasatru）有一頭象，名叫望伽婆（Nalagiri），兇惡暴橫，邊境各國的國王沒有這樣兇惡的象，像阿阇世王的望伽婆一樣。當時提婆達多懷揣五百兩黃金，前往望伽婆的馴象師那裡，對馴象師說：『你知道我阿阇世王很有權勢嗎？』馴象師回答說：『知道。』提婆達多說：『如果我使人富貴，能做到嗎？』馴象師回答說：『有這個能力。』當時提婆達多拿出五百兩黃金：『用這些來僱傭你，幫我辦成這件事。我也將告訴國王，給你田地產業。』
【English Translation】 English version: Karula, Tishi, Sanmantuoluoxitou, said to Sariputra and others: 'You should not say that Devadatta said such things. Why? Devadatta acts according to the Dharma and goes towards the truth. We all follow what Devadatta says.' Sariputra and others said to Qiantuotuopo and others: 'Do not say such things, saying that Devadatta is according to the Dharma and Vinaya. You should not follow Devadatta's teachings, disturb the Bhikkhu Sangha, and do not help those who want to disturb the Sangha. Why? The Sangha should be harmonious and unified, like water and milk mixed together, receiving the same teachings. Therefore, do not disturb the Sangha, and do not help each other (do bad things).』 This Bhikkhu spoke to that Bhikkhu, but that Bhikkhu did not listen, so he went to follow Devadatta's teachings. At that time, Sariputra and others did not know what to do, so they went to report to the World Honored One. Because of this matter, the World Honored One gathered the harmonious Sangha, possessing ten merits. The World Honored One established a precept for the Shramanas: 'If there is a Bhikkhu who destroys and disturbs the Sangha, and helps each other in it, he commits Sanghavasesa.'
The Buddha World Honored One was traveling in Rajagrha on Grdhrakuta Mountain, with five hundred great Bhikkhus. At that time, the World Honored One put on his robes, held his bowl, and came from Grdhrakuta Mountain to Rajagrha for alms. After receiving alms, he returned to Grdhrakuta Mountain, sat in full lotus posture in the stone chamber, and did not get up for seven days, entering into various Samadhis. After seven days, he put on his robes, held his bowl, and entered Rajagrha from Grdhrakuta Mountain for alms. At that time, Devadatta heard that the Shramana Gautama was traveling in Rajagrha on Grdhrakuta Mountain, leading five hundred disciples. When the time came, he put on his robes, held his bowl, and entered Rajagrha from Grdhrakuta Mountain for alms. After receiving alms, he returned to the stone chamber, sat in full lotus posture, and did not get up for seven days. King Ajatasatru had an elephant named Nalagiri, which was fierce and violent. The kings of the border countries did not have such a fierce elephant as Ajatasatru's Nalagiri. At that time, Devadatta carried five hundred taels of gold and went to the elephant trainer of Nalagiri, saying to the elephant trainer: 'Do you know that my King Ajatasatru has great power?' The elephant trainer replied: 'I know.' Devadatta said: 'If I make someone rich and noble, can I do it?' The elephant trainer replied: 'You have that ability.' At that time, Devadatta took out five hundred taels of gold: 'Use these to hire you to accomplish this matter for me. I will also tell the king to give you fields and property.'
。」「不審何事？」調達語：「此沙門瞿曇游王舍城耆阇崛山，將從弟子五百人，到時著衣持缽來至王舍城分衛。分衛已還耆阇崛山，結跏趺坐七日不起。若入羅閱祇城時，汝將此望伽婆象與醇清酒使飲，解鋼鐵絆，放使殺沙門瞿曇。」象師答言：「此是小事不足慇勤。若我事辦后，愿不見忽。」時象師日日屈指數待七日。七日已至，以醇清酒飲望伽婆象，以鋼鐵絆絆使不動，隱城門間以待如來。諸佛常法若欲入城有諸瑞應，像鳴舉鼻馬鳴牛吼，鳧雁鴛鴦孔雀鸚鵡白鵠千秋鶴盡皆和鳴，箜篌箏鼓琵琶筑笛不鼓自鳴，諸長者庫藏金銀水精琉璃珊瑚虎珀車渠馬瑙不觸自作聲。盲者得眼、聾者得聽、瞎跛躄癭諸苦痛者皆得休息，伏藏自發。世尊入城有此瑞應。時御象師知佛欲至城門，便解像鋼鐵絆放，數千萬人各各奔走求所安處，人民怖懼，或入舍內、或覆上屋閣上立。像奔如來所，人民愕看，各各唱言。其中不信佛者：「咄咄殺是沙門。」其信佛者：「此小象無如佛何。」有一長者遙見象走，便乘一象先至佛所，頭面禮足在一面立，白世尊言：「此望伽婆象以清酒飲使令醉，解鋼絆卻使來害世尊。善哉世尊！愿入此舍避、若還出城。此象狂醉，備害如來。」世尊告曰：「此象終不害我。世尊終不為他所殺。」象遙見如來及
【現代漢語翻譯】 '不知是什麼事？' 調達（提婆達多，佛陀的堂兄，以反對佛陀著稱）說：'那個沙門瞿曇（釋迦牟尼佛）在王舍城（古印度城市）的耆阇崛山（靈鷲山）游化，將帶領五百名弟子，到時穿著僧衣，拿著缽，來到王舍城乞食。乞食完畢返回耆阇崛山後，結跏趺坐七天不起。如果他進入羅閱祇城（王舍城的別名）時，你將這頭望伽婆象（一種兇猛的象）用醇厚的酒灌醉，解開鋼鐵的束縛，放它去殺死沙門瞿曇。' 象師回答說：'這是小事，不足以如此慇勤。如果我把事情辦成，希望您不要忘記我。' 這時象師每天屈指計算，等待七天。七天到了，用醇厚的酒灌醉望伽婆象，用鋼鐵的鎖鏈鎖住使它不能動彈，隱藏在城門之間等待如來（佛陀）。諸佛通常的規律是，如果想要進入城市，會有各種吉祥的徵兆。像鳴叫，舉起鼻子，馬鳴叫，牛吼叫，野鴨、大雁、鴛鴦、孔雀、鸚鵡、白鵠、千秋鶴都一起鳴叫，箜篌、箏、鼓、琵琶、筑、笛不用敲打自己發出聲音，各位長者的庫藏中的金銀、水精、琉璃、珊瑚、琥珀、車渠、瑪瑙不用觸碰自己發出聲音。盲人得到眼睛，聾人得到聽力，瞎子、跛子、癱瘓的人、長瘤的人，各種受苦的人都得到休息，地下的寶藏自己涌現出來。世尊（佛陀）進入城市，有這些吉祥的徵兆。這時御象師知道佛陀將要到達城門，便解開象的鋼鐵鎖鏈放開它，數千萬人各自奔跑尋找安全的地方，人民驚恐，有的進入房屋內，有的登上屋頂閣樓站立。像奔向如來所在的地方，人民驚愕地觀看，各自唱言。其中不相信佛的人說：'咄咄，殺死這個沙門。' 相信佛的人說：'這頭小象奈何不了佛。' 有一位長者遠遠地看見象跑來，便騎著一頭象先來到佛陀所在的地方，頭面頂禮佛足，站在一邊，對世尊說：'這頭望伽婆象用清酒灌醉，解開鋼絆，讓它來加害世尊。善哉世尊！希望您進入這間房屋躲避，或者返回出城。這頭象狂醉，會傷害如來。' 世尊告訴他說：'這頭象終究不會傷害我。世尊終究不會被他人所殺。' 象遠遠地看見如來以及
【English Translation】 'What is it?' Devadatta (Buddha's cousin, known for opposing the Buddha) said, 'That Shramana Gautama (Shakyamuni Buddha) is wandering in Rajagriha (ancient Indian city) on Gijjhakuta Mountain (Vulture Peak), and will lead five hundred disciples. When the time comes, they will wear robes, carry bowls, and come to Rajagriha to beg for food. After begging for food, they will return to Gijjhakuta Mountain and sit in the lotus position for seven days without getting up. If he enters Rajagriha (another name for Rajagriha), you will get this fierce elephant, Wangajja, drunk with pure wine, untie its iron bonds, and let it kill Shramana Gautama.' The elephant trainer replied, 'This is a small matter, not worth such diligence. If I get the job done, I hope you won't forget me.' At this time, the elephant trainer counted the days, waiting for seven days. When the seven days arrived, he got the Wangajja elephant drunk with pure wine, chained it with iron chains to keep it from moving, and hid it between the city gates to wait for the Tathagata (Buddha). The usual practice of all Buddhas is that if they want to enter a city, there will be various auspicious signs. Elephants trumpet and raise their trunks, horses neigh, cows roar, wild ducks, geese, mandarin ducks, peacocks, parrots, white swans, and cranes all sing together, and the konghou, zheng, drums, pipa, zhu, and flute play without being struck. The gold, silver, crystal, lapis lazuli, coral, amber, tridacna, and agate in the treasuries of the elders make sounds without being touched. The blind receive sight, the deaf receive hearing, and the blind, lame, paralyzed, and those with goiters, all who suffer, receive rest, and underground treasures emerge on their own. When the World Honored One (Buddha) enters the city, there are these auspicious signs. At this time, the elephant trainer knew that the Buddha was about to arrive at the city gate, so he untied the elephant's iron chains and released it. Thousands of people ran to find safe places, and the people were terrified, some entering houses and others climbing onto rooftops and pavilions to stand. The elephant ran towards where the Tathagata was, and the people watched in astonishment, each speaking. Among those who did not believe in the Buddha, some said, 'Kill this Shramana.' Those who believed in the Buddha said, 'This little elephant can do nothing to the Buddha.' An elder saw the elephant running from afar, so he rode an elephant and came to where the Buddha was, bowed his head and face to the Buddha's feet, stood to one side, and said to the World Honored One, 'This Wangajja elephant has been made drunk with pure wine, and its iron bonds have been untied, so that it may harm the World Honored One. May the World Honored One enter this house to take refuge, or return out of the city. This elephant is mad and drunk, and will harm the Tathagata.' The World Honored One told him, 'This elephant will not harm me. The World Honored One will not be killed by others.' The elephant saw the Tathagata from afar, as well as
比丘僧，蹋地瞋吼噤切牙齒、張郭兩耳擎鼻揵尾，急走向世尊所。時諸比丘僧見象走趣，毛衣皆豎，棄遠如來，唯有阿難一人不去。時象至如來前，世尊仁慈意向象，醉勢解無瞋怒心，兩膝跪地以舌舐如來足。時世尊出金色臂摩象頭，如父告子而說偈言：
「汝莫起嗔恚， 害心向如來， 其嗔恚向佛， 終不生善處。 伊羅缽那象， 在於二天宮， 如須彌山側， 諸象王處中， 彼靈山之頂， 阿耨達象王， 皆稽首正覺， 汝種害佛殃。 諸象修善本， 而得在彼處， 汝今醉懷害， 安得生彼數？」
時望伽婆象悲泣墮淚，頭面禮足便去，七日不食草命過，即生第四天上。時數千萬人見如來此變化，盡來至佛所。爾時世尊顧語阿難：「汝往取床及水，我欲洗足。」時阿難承佛教，即布床備水。阿難右膝著地，白世尊言：「床水已辦，愿如來往洗腳。」洗腳已，爾時世尊坐三昧，現種種變化，東沒西涌、北沒南涌，坐臥虛空，身放光明，青黃白黑或琉璃色，身下出火身上出水、身上出火身下出水。作種種變化已還複本坐，結跏趺坐。爾時人民見世尊變化，心開意解。時世尊觀眾生意，種種說法，各得所愿。其中人民或發神足意者，或發信根，或發法忍，或得道跡果、頻
【現代漢語翻譯】 現代漢語譯本 比丘僧侶（Bikshu Sangha），跺著腳，憤怒地吼叫，緊咬牙齒，張開耳朵，抬起鼻子，搖著尾巴，急匆匆地走向世尊（世尊，釋迦牟尼佛的尊稱）所在的地方。當時，眾比丘僧侶看到大象奔來，毛髮都豎了起來，遠遠地躲開了如來（如來，佛的稱號），只有阿難（Ananda，佛陀的十大弟子之一）一人沒有離開。當時，大象來到如來面前，世尊以仁慈之心對待大象，大象的醉意消解，沒有了嗔怒之心，雙膝跪地，用舌頭舔舐如來的腳。當時，世尊伸出金色的手臂，撫摸著大象的頭，像父親告誡兒子一樣，用偈語說道： 『你不要生起嗔恨之心，用有害之心對待如來，如果嗔恨佛，終究不會生到好的地方。 伊羅缽那象（Airavata，帝釋天的坐騎），在二天宮（第二天界，指忉利天），像須彌山（Sumeru，佛教宇宙觀中的聖山）的旁邊，處於眾象王之中。 在那靈山（Mount Grdhrakuta，佛陀常說法之山）的頂端，阿耨達象王（Anavatapta，傳說中的象王），都稽首于正覺（Samyak-sambuddha，圓滿覺悟者），你卻種下傷害佛的災殃。 眾象修習善行，才能在那樣的處所，你現在醉酒懷著害心，怎麼能生到它們之中呢？』 當時，望伽婆象（Nalagiri，被調伏的醉象）悲傷地哭泣，流下眼淚，頭面觸地禮拜佛足后離去，七天不吃草而死去，隨即轉生到第四天（兜率天）。當時，數千萬人看到如來的這種變化，都來到佛的住所。這時，世尊回頭告訴阿難：『你去拿來床和水，我想要洗腳。』當時，阿難遵從佛的教誨，立即鋪設床，準備好水。阿難右膝著地，對世尊說：『床和水已經準備好了，希望如來前去洗腳。』洗完腳后，當時世尊進入三昧（Samadhi，禪定），顯現種種變化，從東邊消失在西邊出現，從北邊消失在南邊出現，或坐或臥于虛空中，身上放出光明，青色、黃色、白色、黑色或者琉璃色，身下出現火焰身上出現水，身上出現火焰身下出現水。做了種種變化后，又恢復到原來的座位，結跏趺坐（Padmasana，禪坐姿勢）。當時，人們看到世尊的變化，心開意解。這時，世尊觀察眾生的意念，用種種方法說法，使他們各自得到所希望的。其中，人們有的發起神足意（神通力），有的發起信根（信仰的根本），有的發起法忍（對佛法的忍耐力），有的得到道跡果（證得須陀洹果位），頻
【English Translation】 English version The Bhikshu Sangha (community of monks), stamping their feet, angrily roaring, clenching their teeth, opening their ears wide, raising their noses, and wagging their tails, rushed towards where the World Honored One (Bhagavan, a title for the Buddha) was. At that time, when the Bhikshu Sangha saw the elephant running towards them, their hair stood on end, and they fled far away from the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), except for Ananda (Ananda, one of the ten principal disciples of the Buddha) who did not leave. When the elephant arrived before the Tathagata, the World Honored One treated the elephant with kindness, and the elephant's drunken rage subsided, and it had no anger in its heart. It knelt on both knees and licked the Tathagata's feet with its tongue. At that time, the World Honored One extended his golden arm and stroked the elephant's head, and like a father admonishing his son, spoke in verse: 'Do not harbor anger, and direct harmful thoughts towards the Tathagata, for if you direct anger towards the Buddha, you will never be born in a good place. Airavata (Airavata, the mount of Indra), is in the Second Heaven (Second Heaven, referring to Trayastrimsa Heaven), like the side of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), among the kings of elephants. On the summit of that Vulture Peak (Mount Grdhrakuta, where the Buddha often taught), the Anavatapta elephant king (Anavatapta, a legendary elephant king), all bow their heads to the Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), but you have sown the seeds of harming the Buddha. The elephants cultivate good roots, and thus are able to be in that place, but you are now drunk and harboring harmful intentions, how can you be born among them?' At that time, Nalagiri (Nalagiri, the tamed drunken elephant) wept sadly, shedding tears, and prostrated his head and face at the Buddha's feet before leaving. He died seven days later without eating grass, and was immediately reborn in the Fourth Heaven (Tushita Heaven). At that time, thousands of people saw this transformation of the Tathagata, and all came to the Buddha's residence. At this time, the World Honored One turned to Ananda and said, 'Go and bring a bed and water, I wish to wash my feet.' At that time, Ananda obeyed the Buddha's teaching, and immediately prepared the bed and water. Ananda knelt on his right knee and said to the World Honored One, 'The bed and water are ready, may the Tathagata please go and wash his feet.' After washing his feet, the World Honored One entered Samadhi (Samadhi, meditative absorption), and manifested various transformations, disappearing in the east and appearing in the west, disappearing in the north and appearing in the south, sometimes sitting, sometimes lying in the empty space, emitting light from his body, blue, yellow, white, black, or of lapis lazuli color, fire emerging from below his body and water emerging from above his body, fire emerging from above his body and water emerging from below his body. After performing various transformations, he returned to his original seat and sat in the lotus position (Padmasana, lotus position). At that time, the people saw the transformations of the World Honored One, and their hearts opened and their minds were enlightened. At this time, the World Honored One observed the thoughts of the sentient beings, and taught the Dharma in various ways, so that they each obtained what they desired. Among them, some developed the power of spiritual abilities, some developed the root of faith, some developed the patience for the Dharma, some attained the fruit of the path (Sotapanna), frequently
來果、不還果，發無上正真道意、辟支佛聲聞意，拘利人得度。爾時世尊不及中食，右肱挾阿難飛還耆阇崛山。時五百比丘迸走諸谷，羌虜中乞食。乞食已各還精舍，舉衣已詣世尊所，頭面禮足在一面坐。眾多比丘白世尊言：「甚奇甚特。是阿難見大象來，不捨世尊左右。」世尊告曰：「不但今日。聽我說。昔久遠世時有鹿王，名失利末，與五百鹿在雪山止。時有獵師散飯草間，張大繩弶。鹿王在前，左足墮弶。鹿王便作是念：『若我告諸鹿墮弶者，諸鹿不得食想。』諸鹿食足，便告言：『我今墮弶。』諸鹿聞是語皆各迸走，唯有一鹿不捨失利末王走。時此鹿白鹿王言：『努力求脫，今獵師至。』答：『我今竭力求脫，繩粗入網，知當奈何？』獵師至前，此一鹿言：『寧執刀前殺我身卻，乃殺王。』獵師作是念：『怪其能語，此畜奇，復欲代他死。』便語鹿，言：『我不殺汝亦不殺汝王。我今解弶放汝王去。』便解弶放之。」佛告諸比丘：「爾時鹿王者，即我身是。爾時五百鹿者，今五百比丘是。爾時亦棄我，今復棄我。爾時獵師者，今望伽婆像是。本不觸我，今復不觸。爾時一鹿者，今阿難是。本不捨我，今亦不捨我。」爾時世尊因此事，重說往昔所更。「去波羅奈斯不遠，有池水名吉雨，水涌出豐多魚鱉，多雁鴛
【現代漢語翻譯】 現代漢語譯本： 來果（Anagamin，佛教修行的一個階段）、不還果（Arhat，佛教修行的最高階段），發無上正真道意（Anuttara-samyak-sambodhi-citta，發起證悟無上正等正覺之心）、辟支佛（Pratyekabuddha，獨自證悟的佛陀）聲聞意（Sravaka，通過聽聞佛法而證悟的弟子），拘利人（Koliya，古代印度的一個種族）得到度化。當時世尊沒有吃午飯，用右臂夾著阿難（Ananda，佛陀的十大弟子之一）飛回耆阇崛山（Grdhrakuta，靈鷲山）。當時五百比丘（Bhiksu，佛教僧侶）四處逃散到各個山谷，在羌虜（Qianghu，古代中國西北部的少數民族）中乞食。乞食完畢后各自返回精舍（Vihara，佛教寺院），整理好衣物后前往世尊處，頭面頂禮佛足后在一旁坐下。眾多比丘對世尊說：『非常奇特，非常特別。阿難見到大象來，都不捨棄世尊左右。』 世尊告訴他們說：『不只是今天這樣。你們聽我說。過去很久遠的時候，有一位鹿王，名叫失利末（Srimat，吉祥的），與五百隻鹿在雪山居住。當時有一位獵人把食物撒在草叢中，張開大繩索陷阱。鹿王走在前面，左腳掉進了陷阱。鹿王於是這樣想：『如果我告訴這些鹿我掉進陷阱了，這些鹿就不能安心吃東西了。』等這些鹿吃飽后，便告訴它們說：『我現在掉進陷阱了。』這些鹿聽到這話都各自逃散，只有一隻鹿不捨棄失利末王逃走。當時這隻鹿對鹿王說：『努力掙脫，現在獵人要來了。』鹿王回答說：『我現在竭盡全力掙脫，但繩子很粗，已經深深地陷入網中，我知道該怎麼辦呢？』獵人來到跟前，這隻鹿說：『寧可先拿刀殺我的身體，然後才殺鹿王。』獵人這樣想：『奇怪它竟然能說話，這畜生真奇特，竟然還想代替別人去死。』便對鹿說：『我不殺你，也不殺你的鹿王。我現在解開陷阱放你們的鹿王走。』便解開陷阱放了它。 佛告訴眾比丘說：『當時的鹿王，就是我的前身。當時的五百隻鹿，就是現在的五百比丘。當時他們也拋棄了我，現在又拋棄了我。當時的獵人，就是現在的望伽婆象（Nalagiri，一頭被提婆達多放出來傷害佛陀的醉象）。原本沒有觸碰我，現在也不會觸碰我。當時的那隻鹿，就是現在的阿難。原本不捨棄我，現在也不會捨棄我。』當時世尊因為這件事，再次講述了過去所經歷的事情：『離波羅奈斯（Varanasi，古印度城市，今貝拿勒斯）不遠的地方，有一個池水名叫吉雨（Kijja，吉祥的雨），水中涌出很多魚鱉，很多雁鴛
【English Translation】 English version: Anagamin (來果, a stage of Buddhist practice), Arhat (不還果, the highest stage of Buddhist practice), generating the mind of Anuttara-samyak-sambodhi-citta (發無上正真道意, the intention to attain unsurpassed complete enlightenment), Pratyekabuddha (辟支佛, a Buddha who attains enlightenment independently), Sravaka (聲聞, a disciple who attains enlightenment by hearing the Dharma), and the Koliya people (拘利人, an ancient Indian tribe) were delivered. At that time, the World-Honored One, without having had lunch, carried Ananda (阿難, one of the Buddha's ten great disciples) on his right arm and flew back to Grdhrakuta Mountain (耆阇崛山, Vulture Peak Mountain). At that time, five hundred Bhiksus (比丘, Buddhist monks) scattered and fled to various valleys, begging for food among the Qianghu (羌虜, an ancient ethnic group in northwestern China). After begging for food, they returned to their respective Viharas (精舍, Buddhist monasteries), arranged their robes, and went to the World-Honored One, prostrating themselves at his feet and sitting on one side. Many Bhiksus said to the World-Honored One: 'It is very strange, very special. Ananda did not leave the World-Honored One's side even when he saw the elephant coming.' The World-Honored One told them: 'It is not just today that he is like this. Listen to me. In the distant past, there was a deer king named Srimat (失利末, auspicious), who lived on the Snow Mountains with five hundred deer. At that time, a hunter scattered food in the grass and set up a large rope trap. The deer king was in front, and his left foot fell into the trap. The deer king then thought: 'If I tell these deer that I have fallen into the trap, they will not be able to eat in peace.' After the deer had eaten their fill, he told them: 'I have now fallen into the trap.' When the deer heard this, they all scattered and fled, but one deer did not abandon King Srimat and run away. At that time, this deer said to the deer king: 'Strive to break free, for the hunter is coming now.' The king replied: 'I am now trying my best to break free, but the rope is thick and deeply embedded in the net. What do I know what to do?' The hunter came forward, and this deer said: 'Rather take the knife and kill my body first, and then kill the king.' The hunter thought: 'It is strange that it can speak. This animal is truly remarkable, and it even wants to die in place of another.' He said to the deer: 'I will not kill you, nor will I kill your king. I will now untie the trap and let your king go.' Then he untied the trap and released him. The Buddha told the Bhiksus: 'The deer king at that time was my past self. The five hundred deer at that time are the five hundred Bhiksus of today. They abandoned me then, and they abandon me again now. The hunter at that time was the elephant Nalagiri (望伽婆象, a drunken elephant released by Devadatta to harm the Buddha) of today. He did not touch me originally, and he will not touch me now. The one deer at that time was Ananda of today. He did not abandon me originally, and he will not abandon me now.' At that time, the World-Honored One, because of this matter, recounted what he had experienced in the past: 'Not far from Varanasi (波羅奈斯, an ancient Indian city, now Benares), there is a pond called Kijja (吉雨, auspicious rain), from which many fish and turtles emerge, and many geese and mandarin ducks
鴦。彼有雁王，名蹄提賴晝，將從五百雁于池水戲。爾時獵師張羅捕雁。時雁王墮羅網中，便作是念：『若我說墮羅網者，諸雁驚不得食。』諸雁食足，便言：『我墮羅網。』諸雁聞驚，各各飛散。有一雁名須默，獨住不去。時雁王語須默：『我今墮羅網，汝代我作王。』須默答：『我不堪任代王處。』王問：『何故不堪？』須默以偈答曰：
「『寧與王俱死， 不失王獨活； 生死牽連久， 不敢獨解脫。』
「時雁王方便求脫，不能得解。獵師已至，時須默以偈語獵師：
「『雁王血肉， 與我無異。 汝先殺我， 愿赦王罝。』
「時獵師便作是念：『此雁可奇可特，乃欲代他死。』以偈答雁曰：
「『汝為鳥獸形， 忠主代身當， 我今不殺汝， 亦不害爾王； 今當解網放， 隨卿意所向。』
「時獵師便解網放。時雁王小退，還相對談：『此人大慈，于死生我。若當殺我者，誰當來救？』獵師來問：『汝說何等？我今放汝何不早飛？』答：『不為不能飛。所以議者，欲小報恩。』獵師問：『汝為鳥獸，何能報恩？』雁王答曰：『將我二雁往婆羅奈城梵摩達王所，到彼當相報恩。』獵師問：『到彼儻傷害汝等，當作何計？』雁答：『不足慮此，但
【現代漢語翻譯】 現代漢語譯本 從前，有一個池塘。那裡有一隻雁王，名叫蹄提賴晝（Titirāyadhva，雁王的名字），帶領著五百隻雁在池塘里嬉戲。當時，一個獵人張網捕捉雁。雁王墮入了羅網中，便這樣想：『如果我說我墮入了羅網，那些雁會驚慌而吃不到食物。』等雁吃飽后，才說：『我墮入了羅網。』雁們聽了，驚慌地各自飛散。只有一隻名叫須默（Sumukha，雁的名字）的雁，獨自留下沒有離開。當時雁王對須默說：『我現在墮入了羅網，你代替我做雁王。』須默回答說：『我不勝任代替雁王的位置。』雁王問：『為什麼不勝任？』須默用偈語回答說： 『寧願與雁王一同死去，也不願失去雁王獨自活下去；生死牽連已經很久，不敢獨自解脫。』 當時雁王想方設法求得解脫，但沒有辦法。獵人已經來到，當時須默用偈語對獵人說： 『雁王的血肉，與我沒有什麼不同。你先殺了我，希望赦免雁王的羅網。』 當時獵人便這樣想：『這隻雁真是奇特，竟然要代替雁王去死。』用偈語回答雁說： 『你雖然是鳥獸的形體，卻能爲了忠於主人而代替他去死，我現在不殺你，也不傷害你的雁王；現在就解開羅網放了你們，隨你們的心意去向哪裡。』 當時獵人便解開了羅網放了雁王。當時雁王稍微退後，還和須默相對談論：『這個人真是大慈大悲，從死亡中救了我們。如果他要殺我，誰會來救我呢？』獵人來問：『你們在說什麼？我現在放了你們，為什麼不早點飛走？』雁王回答說：『不是因為不能飛。我們商議的原因，是想稍微報答你的恩情。』獵人問：『你身為鳥獸，怎麼能報恩呢？』雁王回答說：『我將帶著我們兩隻雁前往婆羅奈城（Varanasi），去梵摩達王（Brahmadatta，國王的名字）那裡，到了那裡當會報答你的恩情。』獵人問：『到了那裡，萬一他們傷害你們，你們打算怎麼辦？』雁王回答說：『不必擔心這個，只管去。』
【English Translation】 English version Once upon a time, there was a pond. There lived a goose king named Titirāyadhva (Name of the goose king), who led five hundred geese to play in the pond. At that time, a hunter set up a net to catch geese. The goose king fell into the net and thought: 'If I say that I have fallen into the net, the geese will be frightened and will not be able to eat.' After the geese had eaten their fill, he said: 'I have fallen into the net.' The geese, hearing this, scattered in fright. Only one goose named Sumukha (Name of the goose), remained and did not leave. Then the goose king said to Sumukha: 'Now that I have fallen into the net, you should take my place as king.' Sumukha replied: 'I am not capable of taking the king's place.' The king asked: 'Why are you not capable?' Sumukha answered in verse: 'I would rather die with the king, than lose the king and live alone; our lives and deaths have been intertwined for a long time, I dare not seek liberation alone.' Then the goose king tried to find a way to escape, but could not. The hunter had already arrived, and Sumukha spoke to the hunter in verse: 'The goose king's flesh and blood are no different from mine. Kill me first, and may you spare the goose king's net.' Then the hunter thought: 'This goose is truly remarkable, willing to die in place of the goose king.' He answered the goose in verse: 'Although you are in the form of a bird or beast, you are loyal to your master and willing to take his place. I will not kill you now, nor will I harm your king; I will now release you from the net and let you go wherever you wish.' Then the hunter released the goose king from the net. The goose king retreated slightly and talked to Sumukha: 'This man is truly compassionate, saving us from death. If he were to kill me, who would come to save me?' The hunter came and asked: 'What are you talking about? Now that I have released you, why don't you fly away sooner?' The goose king replied: 'It is not because we cannot fly. The reason we are discussing this is that we want to repay your kindness in a small way.' The hunter asked: 'As a bird or beast, how can you repay my kindness?' The goose king replied: 'I will take the two of us to the city of Varanasi (City name), to King Brahmadatta (King's name) there, and we will repay your kindness when we arrive.' The hunter asked: 'If they harm you when you get there, what do you plan to do?' The goose replied: 'There is no need to worry about that, just go.'
將我去。』時獵師各挾一雁入城，從大市中詣王門坐。肆諸商人見雁可愛，或以五錢、十錢、二十錢與此獵師，比到王門以得數千。時獵師抱此雁放于王門。時雁王語守門者：『蹄提賴吒雁王在門求見。』時守門者即奏於王，王教使入。時梵摩達王與敷金床，雁王就坐，須默隨侍。其後時雁王以偈問訊：『王安隱不？王康強不？國界士馬健不？民順化不？』時梵摩達王以偈答雁：『卿從遠來，飛越山海，經歷悠長，身不疲怠不？』爾時二王共談說五百偈。時雁須默默然不語，梵摩達王問：『汝何默然？』須默答曰：『一是人王，二是雁王。二王高談，不敢間預。』時梵摩達王語雁王言：『可受我請，此間園池樹木可於此住，所須飲食當相供給。』雁王答：『不敢受請。』梵摩達問：『何故不受？』雁王言：『王飲酒醉，敕廚烹雁。若無餘者，取我等殺。以是故，不敢留耳。』時五百雁聞雁王在梵摩達王所，相率飛來在宮上翔。王問：『此是何雁？』雁王答：『是我將從。』王問：『審欲去乎？』答言：『去。』『欲須何物？』雁王言：『我無所須。唯有此人抱我達此，愿王賜金銀珍寶飲食所須。』作是語已，便即高翔。」佛告諸比丘：「爾時蹄提賴吒雁王者，今我身是。爾時五百雁棄我逝者，今五百比丘走者是。爾時
【現代漢語翻譯】 現代漢語譯本：『讓我走吧。』當時獵人們各自夾著一隻雁進入城中，從大市場來到國王的門前坐下。集市上的商人們看到雁很可愛，有的給獵人五錢、十錢、二十錢，等到到達王門時已經得到了數千錢。當時獵人抱著這隻雁在王門放生。當時雁王對守門人說：『蹄提賴吒（雁王的名字）雁王在門外求見。』當時守門人立刻稟告國王，國王命令讓他進來。當時梵摩達（國王的名字）王鋪設金床，雁王就坐，須默（雁王的侍從）在旁侍候。之後雁王用偈語問候：『國王安好嗎？國王身體康健嗎？國境內的士兵和馬匹強壯嗎？百姓順從教化嗎？』當時梵摩達王用偈語回答雁：『你從遠方而來，飛越山海，經歷漫長路途，身體不疲憊嗎？』當時兩位國王共同談論了五百首偈語。當時雁須默默默不語，梵摩達王問：『你為何沉默不語？』須默回答說：『一個是人王，一個是雁王。兩位國王高談闊論，我不敢插話。』當時梵摩達王對雁王說：『可以接受我的邀請，這裡的園林樹木可以居住，所需的飲食我會供給。』雁王回答：『不敢接受邀請。』梵摩達王問：『為什麼不接受？』雁王說：『國王飲酒醉后，命令廚師烹飪雁。如果沒有其他的雁，就會抓我們來殺。因此，不敢留下。』當時五百隻雁聽到雁王在梵摩達王那裡，一起飛來在宮殿上空盤旋。國王問：『這些是什麼雁？』雁王回答：『是我的隨從。』國王問：『真的要走嗎？』回答說：『要走。』『想要什麼東西嗎？』雁王說：『我沒有什麼需要的。只有這個人抱著我到達這裡，希望國王賞賜他金銀珍寶和飲食所需。』說完這些話，雁王就高飛離開了。』佛告訴眾比丘：『當時的蹄提賴吒雁王，就是現在的我。當時五百隻雁拋棄我離去的，就是現在五百個離去的比丘。當時的獵人』 爾時獵師者，今調達是。』佛說是時，諸比丘聞佛所說，歡喜奉行。
【English Translation】 English version: 『Let me go.』 At that time, the hunters each carried a goose into the city and sat down at the king's gate from the grand marketplace. The merchants in the market, seeing the geese were lovely, gave the hunters five, ten, or twenty coins each. By the time they reached the king's gate, they had obtained several thousand coins. At that time, the hunter released the goose at the king's gate. Then the Goose King said to the gatekeeper, 『Titira賴吒 (Name of the Goose King) Goose King is at the gate requesting an audience.』 The gatekeeper immediately reported to the king, who ordered him to be brought in. Then King Brahmadatta (Name of the King) prepared a golden seat, and the Goose King sat down, with Sumukha (Attendant of the Goose King) attending by his side. Afterward, the Goose King inquired with a verse: 『Is the king at peace? Is the king healthy? Are the soldiers and horses in the kingdom strong? Do the people follow the teachings?』 Then King Brahmadatta replied to the goose with a verse: 『You have come from afar, flying over mountains and seas, experiencing a long journey. Are you not weary?』 At that time, the two kings discussed five hundred verses together. Then Sumukha the goose remained silent, and King Brahmadatta asked, 『Why are you silent?』 Sumukha replied, 『One is a human king, and the other is a goose king. The two kings are engaged in lofty discussions, and I dare not interrupt.』 Then King Brahmadatta said to the Goose King, 『You may accept my invitation to stay here in the gardens and forests, and I will provide whatever food and drink you need.』 The Goose King replied, 『I dare not accept your invitation.』 King Brahmadatta asked, 『Why do you not accept?』 The Goose King said, 『When the king is drunk, he orders the cooks to prepare geese. If there are no others, you will seize us and kill us. Therefore, I dare not stay.』 At that time, five hundred geese, hearing that the Goose King was with King Brahmadatta, flew together and circled above the palace. The king asked, 『What are these geese?』 The Goose King replied, 『They are my followers.』 The king asked, 『Do you truly wish to leave?』 He replied, 『Yes, I wish to leave.』 『What do you desire?』 The Goose King said, 『I desire nothing. Only this man carried me here; I wish the king would bestow upon him gold, silver, treasures, and whatever food and drink he needs.』 After saying these words, the Goose King flew away.』 The Buddha told the bhikkhus, 『The Titira賴吒 Goose King of that time is now myself. The five hundred geese who abandoned me and left are now the five hundred bhikkhus who have departed. The hunter of that time』 was now Devadatta. When the Buddha spoke these words, the bhikkhus, hearing what the Buddha had said, rejoiced and practiced accordingly.
王梵摩達者，今輸頭檀釋是。爾時教我使去，今復放我出家。爾時獵師者，今望伽婆像是。爾時不害我，今亦不觸。爾時須默雁侍我後者，今阿難是。昔不棄我飛，今故不棄我也。
「比丘重聽！去此久遠有師子王，游于雪山，將五百師子。師子王年耆根熟，兩目無所見。時師子王在諸師子前行，墮空井，五百師子盡棄去。去井不遠，有野狐見師子王墮井，便作是念：『有此王時我常飽滿飲食。我今當思方策使得出井。』去井不遠有大河水，即掘窟通水使來入井。水漸漸多，師子轉上，遂得出井。山神以偈嘆曰：
「『人之有朋友， 不必擇弱猛， 如彼小狐獸， 師子出深井。』
「說此偈已便不復現。」佛告比丘：「爾時師子王者，今我身是。爾時五百師子棄去者，今五百比丘是。爾時野狐者，今阿難是。佈施精進不修惡事，其發意向道者，所生處不逢惡對。」
佛世尊游舍衛國祇樹給孤獨園。爾時馬師、弗那跋比丘游那竭提國迦羅園，止往白衣家，修行惡事，比居村落無不聞者。爾時佛遣尊者阿難詣罽尸國分衛六十日。阿難去後，佛昇天上與母說法竟四月。爾時尊者阿難十日分衛，漸漸還過那竭提國。平旦著衣持缽入城分衛，分衛無所得，空缽而出。爾時優婆塞名劫不(夫鉤反)
【現代漢語翻譯】 現代漢語譯本 王梵摩達（Wang Fanmoda）：現在就是輸頭檀釋（Shoutou Tan Shi）。當時他教我離開，現在又放我出家。當時的獵師，現在就是望伽婆象（Wang Qiepo Xiang）。當時他不傷害我，現在也不觸碰我。當時須默雁（Xu Moyan）侍奉在我身後，現在就是阿難（Ananda）。過去不拋棄我飛走，現在仍然不拋棄我。
『比丘們仔細聽！過去很久以前有一隻師子王（Shizi Wang，獅子王），在雪山遊玩，帶著五百隻獅子。師子王年老體衰，兩眼看不見東西。當時師子王走在眾獅子前面，掉進空井裡，五百隻獅子都拋棄它離開了。離井不遠的地方，有一隻野狐看見師子王掉進井裡，就想：『有這師子王在的時候，我常常能吃飽喝足。我現在應當想辦法讓它從井裡出來。』離井不遠的地方有一條大河，野狐就挖了一條地道引水進入井裡。水漸漸增多，師子王慢慢浮上來，於是就從井裡出來了。山神用偈頌讚嘆說：
『人有朋友，不必選擇弱者或強者，就像那隻小狐貍，讓師子王從深井中出來。』
說完這偈頌后，山神就不再顯現。』佛告訴比丘們：『當時的師子王，就是現在的我。當時拋棄我離去的五百隻獅子，就是現在的五百個比丘。當時的野狐，就是現在的阿難。佈施、精進，不修惡事，這樣發心向道的人，所生之處不會遇到惡對。』
佛世尊在舍衛國（Shewei Guo）祇樹給孤獨園（Qishu Jiegudu Yuan）游化。當時馬師（Mashi）、弗那跋（Funapo）比丘在那竭提國（Najieti Guo）迦羅園（Jialuo Yuan）游化，住在白衣（Ba衣）家，修行惡事，附近的村落沒有不知道的。當時佛派遣尊者阿難前往罽尸國（Jishi Guo）分衛六十日。阿難離開后，佛升到天上為母親說法四個月。當時尊者阿難十日分衛，漸漸返回經過那竭提國。清晨穿好衣服，拿著缽進入城中分衛，分衛一無所得，空缽而出。當時優婆塞（Upasaka）名叫劫不（Jiebu）。
【English Translation】 English version Wang Fanmoda: Now is Shoutou Tan Shi. At that time, he taught me to leave, and now he allows me to renounce the world. The hunter at that time is now Wang Qiepo Xiang. He didn't harm me then, and he doesn't touch me now. Xu Moyan, who served behind me at that time, is now Ananda. He didn't abandon me and fly away in the past, and he still doesn't abandon me now.
'Monks, listen carefully! A long time ago, there was a Lion King who roamed the Snow Mountains with five hundred lions. The Lion King was old and weak, and his eyes could not see. At that time, the Lion King was walking in front of the lions and fell into an empty well. All five hundred lions abandoned him and left. Not far from the well, a fox saw the Lion King fall into the well and thought: 'When this Lion King was around, I was always full of food and drink. Now I should think of a way to get him out of the well.' Not far from the well, there was a large river. The fox dug a tunnel to bring water into the well. The water gradually increased, and the Lion King slowly floated up, and thus came out of the well. The mountain god praised in verse, saying:
'Having friends, one need not choose the weak or the strong, just like that little fox, who helped the Lion King out of the deep well.'
After saying this verse, the mountain god no longer appeared.' The Buddha told the monks: 'The Lion King at that time is now me. The five hundred lions who abandoned me and left at that time are now the five hundred monks. The fox at that time is now Ananda. Giving, diligence, and not cultivating evil deeds, those who aspire to the path in this way will not encounter evil adversaries in their place of birth.'
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti. At that time, the monks Mashi and Funapo were traveling in the Kalandaka Grove in Nagaradhana, staying in the homes of laypeople, practicing evil deeds, which was known to all the nearby villages. At that time, the Buddha sent the Venerable Ananda to Kashi to distribute alms for sixty days. After Ananda left, the Buddha ascended to heaven and preached the Dharma to his mother for four months. At that time, the Venerable Ananda distributed alms for ten days and gradually returned, passing through Nagaradhana. In the early morning, he put on his robes, took his bowl, and entered the city to collect alms, but he obtained nothing and left with an empty bowl. At that time, the Upasaka was named Jiebu.
來入城裡，遙見尊者阿難出城，便前頭面接足禮，叉手白阿難言：「久違顏色，分衛教化勞婆何時來此？」時尊者阿難語劫不優婆塞：「賢者知不？朝著衣持缽來入乞食，乞食空缽無所得。此間無釋種子，壞敗優婆塞、作非沙門行、犯身口意那？」賢者答：「此間迦羅園中有二比丘，馬師、弗那跋，數至白衣家止宿，作諸惡事，比居村落無不聞見者。或共婦女一牀蓆坐、同一器食、同一器飲，襞僧伽梨著架上，共婦女歌舞彈琴敲節琵琶，搏頰弄口著花鬘，或插花鬢上、或帶香瓔著彩色衣連臂，至淫種家，牽配男女，或著俗服弄五兵、或復射戲、或習擲拖連絕高赴投挾入案，或共角走、或乘象馬出入園觀。須臾不住日時已到，善哉！愿尊者阿難到舍小食。」時尊者阿難默然受請。到舍就座行水，自手斟酌布凈食飲。阿難食訖行澡水，時尊者阿難與劫不說法已，從座而去。漸漸分衛至舍衛國祇樹給孤獨園，以此因緣具白世尊。世尊因此事，集和合僧，備十功德，佛世尊為沙門結戒：「若比丘住白衣家，作上惡事，僧伽婆尸沙。」
佛世尊游舍衛國祇樹給孤獨園。時比丘闡(支栴反)怒執心剛強甚難可化。語諸比丘：「諸君無說吾善言惡言，我亦不說若善言惡言。」時諸比丘語闡怒(耨暮反)：「君不說我善言惡言者
【現代漢語翻譯】 現代漢語譯本：他來到城裡，遠遠地看見尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）出城，便上前迎接，以頭面接觸阿難的雙足行禮，然後合掌對阿難說：『很久沒有見到您的容顏了，您爲了教化眾生、四處乞食，是從哪裡來到這裡的呢？』當時尊者阿難對劫不優婆塞（Kalaka Upasaka，在家男居士）說：『賢者您知道嗎？我早上穿著袈裟、拿著缽來城裡乞食，結果空缽而回，什麼也沒得到。這裡是沒有佛法種子的地方嗎？還是因為敗壞的優婆塞、做出不像沙門（Sramana，出家修行者）的行為、犯了身口意三業的過失呢？』賢者回答說：『這迦羅園（Kalara Garden）中有兩位比丘，馬師（Asvajit）和弗那跋（Purnavasu），他們經常到白衣（在家信徒）家住宿，做各種惡事，附近的村落沒有不知道的。他們或者和婦女同坐一張牀蓆、同用一個器皿吃飯、同用一個器皿飲水，把僧伽梨（Sanghati，袈裟）疊好放在架子上，和婦女一起唱歌跳舞、彈琴敲擊樂器，用手拍打臉頰、用嘴做鬼臉，戴著花鬘，或者在鬢角插花、或者佩戴香瓔，穿著色彩鮮豔的衣服，手挽著手，到淫亂的家庭，牽線搭橋，撮合男女；或者穿著世俗的衣服玩弄刀槍等武器、或者練習射箭遊戲、或者練習投擲，將東西連續不斷地高高拋起，然後迅速地抓住並放入案中，或者一起摔跤賽跑、或者騎著大象或馬匹出入園林觀賞。一會兒也不停歇，時間已經到了中午。太好了！希望尊者阿難到我家中小食。』當時尊者阿難默默地接受了邀請。到了他家，坐下後，主人為他行水，親自斟酌，佈施乾淨的食物和飲料。阿難吃完后，主人為他行澡水，當時尊者阿難為劫不說法后，就從座位上離開了。漸漸地，阿難一路乞食來到舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama），將這件事詳細地稟告了世尊（Bhagavan，佛陀的尊稱）。世尊因為這件事，召集僧團，具備十種功德，佛世尊為沙門（Sramana，出家修行者）制定戒律：『如果比丘住在白衣（在家信徒）家，做出上述惡事，犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。』 佛世尊住在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。當時比丘闡怒（Chandakopa），執著于自己的想法，剛強難以教化。他對其他比丘說：『你們都不要說我的好話或壞話，我也不會說你們的好話或壞話。』當時其他比丘對闡怒（Chandakopa）說：『您不說我們的好話或壞話，
【English Translation】 English version: He entered the city and, from afar, saw the Venerable Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) coming out of the city. He went forward to greet him, bowed at Ananda's feet with his head, and, with palms joined, said to Ananda, 'It has been a long time since I saw your face. Where have you come from, laboring to teach and begging for alms?' At that time, the Venerable Ananda said to Kalaka Upasaka (a lay male devotee), 'Wise one, do you know? This morning, I put on my robes and carried my bowl to beg for food in the city, but I returned with an empty bowl, having obtained nothing. Is this a place without the seeds of the Dharma? Or is it because of corrupt Upasakas, those who act unlike Sramanas (ascetics), and commit offenses of body, speech, and mind?' The wise one replied, 'In this Kalara Garden, there are two Bhikkhus, Asvajit and Purnavasu, who frequently stay overnight at the homes of laypeople, committing all kinds of evil deeds, which are known to everyone in the nearby villages. They sit on the same bed with women, eat from the same dish, and drink from the same cup. They fold their Sanghati (outer robe) and place it on a rack, and sing and dance with women, playing musical instruments. They slap their cheeks, make faces, wear garlands of flowers, or put flowers in their hair, or wear fragrant necklaces, dressed in colorful clothes, arm in arm, going to licentious families, arranging marriages between men and women. Or they wear secular clothes and play with weapons, or practice archery, or practice throwing things, continuously tossing them high and quickly catching them and placing them on a table, or wrestling and racing together, or riding elephants and horses in and out of gardens. They never rest for a moment, and it is already noon. Excellent! I hope the Venerable Ananda will come to my house for a small meal.' At that time, the Venerable Ananda silently accepted the invitation. Upon arriving at his house, he sat down, and the host offered him water, personally poured drinks, and provided clean food and beverages. After Ananda finished eating, the host offered him bathing water. Then, the Venerable Ananda preached the Dharma to Kalaka and departed from his seat. Gradually, Ananda traveled begging for alms to the Jetavana Anathapindika-arama in Sravasti, and reported this matter in detail to the Bhagavan (the Blessed One, a title for the Buddha). Because of this matter, the World Honored One convened the Sangha, possessing ten virtues, and the Buddha established a precept for the Sramanas (ascetics): 'If a Bhikkhu stays in the house of a layperson and commits the aforementioned evil deeds, he commits a Sanghavasesa (a serious offense second only to Parajika).' The World Honored One was residing in the Jetavana Anathapindika-arama in Sravasti. At that time, the Bhikkhu Chandakopa was attached to his own ideas, stubborn and difficult to teach. He said to the other Bhikkhus, 'None of you should say good or bad things about me, and I will not say good or bad things about you.' At that time, the other Bhikkhus said to Chandakopa, 'If you do not say good or bad things about us,
，我亦不說君善言惡言。汝所知善法毗尼語諸比丘，諸比丘善法毗尼亦當向君說。若其爾者長益佛種，諸比丘展轉相授、展轉相教。君為惡者莫從、君意剛強莫執是心。」時闡怒比丘不從諸比丘語。此闡怒甚難可化，諸比丘不知當如何，往白世尊。世尊因此事，集和合僧，備十功德，世尊為沙門結戒：「喻婆怒比丘自心剛強不受諫誨者，僧伽婆尸沙。」佛告諸比丘：「置闡怒(當車匿)比丘。吾涅槃后自當受化。」
優婆離問世尊：「云何僧伽婆尸沙？」「僧伽婆尸沙者，有怖于比丘僧、有怖于聖道、有望于果證、有怖于悔過。若悔過時集二十僧。當自悔過六宿，五體布地，所犯過不得藏匿。僧決斷原如是，故曰僧伽婆尸沙。」
鼻奈耶卷第五 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第六
姚秦涼州沙門竺佛念譯
二不定及三十捨墮法
佛世尊游舍衛國祇樹給孤獨園。時尊者迦留陀夷數至浮帶優婆夷舍，無人屏猥處共坐。時浮多優婆夷欲為不凈行，共一處坐。時迦留陀夷可其意，復恐犯戒而不從之。時比舍長者見，還私相語：「此沙門釋子自稱歎我精進無疇匹。今與婦女在屏猥處坐，必當有以。」諸頭陀比丘往具白世尊。世尊知而問優陀夷：「審為此事
【現代漢語翻譯】 現代漢語譯本： 『我也不說你善言或惡言。你所知道的善法和毗尼（Vinaya，戒律），可以告訴諸位比丘，諸位比丘也應當向你宣說善法和毗尼。如果這樣，就能增長佛種，諸位比丘輾轉相授、輾轉相教。你如果是惡人，就不要聽從；你如果心意剛強，就不要執著于自己的想法。』當時，闡怒（Channa）比丘不聽從諸位比丘的話。這位闡怒非常難以教化，諸位比丘不知道該怎麼辦，就去稟告世尊。世尊因為這件事，召集和合僧團，具備十種功德，世尊為沙門結戒：『喻婆怒（Upavada）比丘如果心意剛強，不接受勸誡，就觸犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』佛告訴諸位比丘：『擱置闡怒比丘，我涅槃之後他自然會受到教化。』
優婆離（Upali）問世尊：『什麼是僧伽婆尸沙？』『僧伽婆尸沙是指，對比丘僧團感到恐懼、對聖道感到恐懼、對獲得果證感到期望、對懺悔感到恐懼。如果懺悔時，聚集二十位僧人。應當自行懺悔六個晚上，五體投地，所犯的過錯不得隱瞞。僧團決斷原諒他，像這樣，所以叫做僧伽婆尸沙。』
鼻奈耶（Vinaya）卷第五 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第六
姚秦涼州沙門竺佛念譯
二不定及三十捨墮法
佛世尊游舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者迦留陀夷（Kaludayi）多次到浮帶（Phullata）優婆夷（Upasika，女居士）的住所，在沒有人的隱蔽地方一起坐著。當時，浮多（Phulla）優婆夷想要行不凈行，和他一起坐著。當時，迦留陀夷認可她的意思，又恐怕犯戒而不順從她。當時，比舍（Visakha）長者看見了，回來后私下議論說：『這位沙門釋子自稱讚自己精進無比。現在和婦女在隱蔽的地方坐著，必定有什麼事情。』諸位頭陀（Dhuta）比丘前去稟告世尊。世尊知道這件事後，問優陀夷：『確實有這件事嗎？』
【English Translation】 English version: 'I also do not say that you speak well or speak badly. The good Dharma and Vinaya (discipline) that you know, you can tell the Bhikkhus (monks), and the Bhikkhus should also tell you the good Dharma and Vinaya. If this is the case, then the seed of the Buddha will grow, and the Bhikkhus will teach each other in turn. If you are an evil person, do not follow; if you are stubborn, do not cling to your own ideas.' At that time, Bhikkhu Channa did not listen to the words of the Bhikkhus. This Channa was very difficult to teach, and the Bhikkhus did not know what to do, so they went to report to the World Honored One. Because of this matter, the World Honored One gathered the Sangha (monastic community) with harmony, possessing ten merits, and the World Honored One established a precept for the Shramanas (ascetics): 'If Bhikkhu Upavada is stubborn and does not accept admonishment, he has committed Sanghavasesa (formal meeting to address a serious offense).』 The Buddha told the Bhikkhus: 『Set aside Bhikkhu Channa, he will naturally be taught after my Nirvana (passing away).』
Upali asked the World Honored One: 'What is Sanghavasesa?' 'Sanghavasesa refers to being afraid of the Bhikkhu Sangha, being afraid of the Noble Path, hoping to attain the fruit of enlightenment, and being afraid of repentance. If repenting, gather twenty monks. One should repent for six nights, prostrate oneself with five limbs on the ground, and not conceal the offenses committed. The Sangha decides to forgive him, like this, therefore it is called Sanghavasesa.』
Vinaya Volume 5 Taisho Tripitaka Volume 24 No. 1464 Vinaya
Vinaya Volume 6
Translated by Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty
Two Uncertainties and Thirty Expiable Offenses
The Buddha, the World Honored One, was traveling in Jeta Grove Anathapindika-arama (monastery) in Shravasti. At that time, Venerable Kaludayi frequently went to the residence of Upasika Phullata (female lay follower), sitting together in a secluded place where no one was around. At that time, Upasika Phulla wanted to engage in impure conduct, sitting with him. At that time, Elder Visakha saw it and secretly discussed it, saying: 'This Shramana, a disciple of the Shakya clan, praises himself as being unparalleled in diligence. Now he is sitting with a woman in a secluded place, there must be something going on.' The Dhuta (ascetic practice) Bhikkhus went to report to the World Honored One. After the World Honored One knew about this matter, he asked Udayi: 'Is this really the case?'
不？」優陀夷白佛：「審爾。世尊！」世尊因此事，集和合僧，備十功德，佛與沙門結戒：「若比丘與婦女屏猥處坐，受婦女語，說棄捐、說僧決斷、說貝逸提。比丘坐聽此三法：棄捐、僧決斷、舍。墮此者，阿尼竭。」
時迦留陀夷復更至浮帶優婆夷舍，共露地敷坐而坐。時是優婆夷露處欲牽捉迦留陀夷身，共一處坐。時迦留陀夷意念欲隨，復恐犯戒。諸長者見，私相告語：「此沙門釋子常自稱歎精進無疇匹。今共婦女露地共坐語，必當有以。」諸頭陀比丘聞，往具白世尊。世尊告曰：「若比丘共婦女露地敷坐聽婦女語，說二法：僧伽婆施沙、貝逸提。若比丘聽此二法者，阿尼竭。」
世尊游舍衛國祇樹給孤獨園。時跋難陀釋子貯畜衣裳，積久朽敗，蟲蠹鼠嚙。諸長者見，各懷嫌恨，自相謂言：「此沙門釋子衣裳節儉，而今貯畜衣裳，積久朽敗，蠹魚鼠嚙。」時諸長者見，便告諸頭陀比丘。諸比丘不知當何報，便往具白世尊。世尊因此事，集和合僧，備十功德，為沙門結戒：「若比丘，有三衣及一日成衣，得終身持。若過者，尼薩耆貝逸提。」
佛世尊游王舍城竹園迦蘭陀所。時摩呵罽葉住耆阇崛山。時摩呵罽葉有僧小緣，不著僧迦梨至竹園，時天霖雨不得還上耆阇崛山。明日還石室，便自懷疑
【現代漢語翻譯】 現代漢語譯本： 『不？』優陀夷（Udayi，人名）對佛說：『確實如此，世尊！』世尊因為這件事，召集和合的僧團，具備十種功德，佛為沙門（Shramana，出家修行者）制定戒律：『如果比丘（Bhikshu，男性出家修行者）與婦女在隱蔽的地方坐在一起，接受婦女的言語，談論『棄捐』（說僧團放棄某事）、『僧決斷』（僧團的決議）、『貝逸提』（悔過），比丘坐著聽這三種法：棄捐、僧決斷、舍。觸犯此戒者，犯阿尼竭（Aniyata，不定罪）。』 當時，迦留陀夷（Kaludayi，人名）又到浮帶優婆夷（Upasika，在家女信徒）的住所，一起在露天鋪設座位而坐。當時，這位優婆夷在露天想要拉住迦留陀夷的身體，一起坐著。當時，迦留陀夷心裡想順從，又害怕犯戒。各位長者看見了，私下互相議論：『這位沙門釋子（釋迦牟尼的弟子）常常自稱讚嘆精進無人能比。現在和婦女在露天一起坐著說話，必定有什麼緣故。』各位頭陀（苦行）比丘聽見了，前去詳細稟告世尊。世尊告誡說：『如果比丘和婦女在露天鋪設座位，聽婦女說話，談論兩種法：僧伽婆施沙（Sanghavasesa，僧殘）、貝逸提（Prayascittika，悔過）。如果比丘聽這兩種法，犯阿尼竭（Aniyata，不定罪）。』 世尊在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，跋難陀釋子（Nanda，釋迦族出家的弟子）儲藏衣裳，積存很久朽爛破敗，被蟲蛀鼠咬。各位長者看見了，各自心懷不滿，互相議論說：『這位沙門釋子衣裳節儉，而現在卻儲藏衣裳，積存很久朽爛破敗，被蠹魚老鼠咬。』當時，各位長者看見了，就告訴各位頭陀比丘。各位比丘不知道該如何回覆，就前去詳細稟告世尊。世尊因為這件事，召集和合的僧團，具備十種功德，為沙門制定戒律：『如果比丘，有三衣（Tricivara）以及一日內可以做成的衣，可以終身持有。如果超過這個數量，犯尼薩耆貝逸提（Nissaggiya Pacittika，捨墮）。』 佛世尊在王舍城（Rajagrha）的竹園迦蘭陀（Kalandaka）處游化。當時，摩訶迦葉（Mahakasyapa，人名）住在耆阇崛山（Gridhrakuta）。當時，摩訶迦葉有僧團的小事，沒有穿著僧伽梨（Samghati，大衣）就到了竹園，當時天下大雨，無法返回耆阇崛山。第二天返回石室，便自己懷疑。
【English Translation】 English version: 『No?』 Udayi (a person's name) said to the Buddha: 『Indeed, O Blessed One!』 Because of this matter, the Blessed One assembled the harmonious Sangha (community of monks), possessing ten merits, and the Buddha established a precept for the Shramanas (ascetics): 『If a Bhikshu (monk) sits with a woman in a secluded place, receives the woman's words, and speaks of 『abandonment』 (saying the Sangha abandons something), 『Sangha decision』 (a decision of the Sangha), 『Prayascittika』 (expiation), and the Bhikshu sits and listens to these three things: abandonment, Sangha decision, relinquishment. One who violates this falls into Aniyata (undetermined offense).』 At that time, Kaludayi (a person's name) again went to the residence of Upasika Phagguna (a female lay devotee), and they sat together on a seat spread out in the open. At that time, this Upasika, in the open, wanted to pull and hold Kaludayi's body, to sit together in one place. At that time, Kaludayi intended to comply, but was afraid of violating the precept. The elders saw this and privately told each other: 『This Shramana, a disciple of the Shakya (referring to the Buddha's clan), often praises himself as being unparalleled in diligence. Now he is sitting and talking with a woman in the open; there must be a reason.』 The ascetic Bhikshus heard this and went to report it in detail to the Blessed One. The Blessed One said: 『If a Bhikshu spreads out a seat in the open with a woman, listens to the woman's words, and speaks of two things: Sanghavasesa (formal meeting), Prayascittika (expiation). If a Bhikshu listens to these two things, he commits Aniyata (undetermined offense).』 The Blessed One was traveling in Sravasti (a city in ancient India) at the Jetavana Anathapindika-arama (Jetavana Monastery). At that time, Nanda (a disciple of the Shakya clan) was storing robes, which had been accumulated for a long time and had become decayed, moth-eaten, and gnawed by rats. The elders saw this and each harbored resentment, saying to each other: 『This Shramana, a disciple of the Shakya, is frugal with his robes, but now he is storing robes, which have been accumulated for a long time and have become decayed, moth-eaten, and gnawed by rats.』 At that time, the elders saw this and told the ascetic Bhikshus. The Bhikshus did not know how to respond, so they went to report it in detail to the Blessed One. Because of this matter, the Blessed One assembled the harmonious Sangha, possessing ten merits, and established a precept for the Shramanas: 『If a Bhikshu has three robes (Tricivara) and a robe that can be made in one day, he may keep them for life. If he has more than that, he commits Nissaggiya Pacittika (forfeiture and expiation).』 The Buddha, the Blessed One, was traveling in Rajagrha (a city in ancient India) at the Kalandaka Bamboo Grove (Venuvana). At that time, Mahakasyapa (a person's name) was staying on Gridhrakuta Mountain (Vulture Peak). At that time, Mahakasyapa had a small matter for the Sangha, and without wearing the Samghati (outer robe), he went to the Bamboo Grove. At that time, it rained heavily, and he could not return to Gridhrakuta Mountain. The next day, he returned to the stone chamber and began to doubt himself.
：「我不失僧迦梨婆？」往白世尊。世尊告曰：「若比丘不著三衣及一日成衣，至他家一宿者，不持僧迦梨、憂多羅僧、安陀羅衛去者，除其僧使，尼薩耆波逸提。」
佛世尊游舍衛國祇樹給孤獨園。時有達慕提那比丘尼，共諸比丘尼于舍衛夏坐。時王波斯匿力人近此比丘尼園止住。此力人于波斯匿王所得廩食，日日博戲輕用不足供身，諸婦女衣不蔽形。此比丘尼日日聞戲笑聲，明日比丘尼便往至力人婦女家，語諸婦女：「衣何粗惡不足蔽形？」婦女報：「官所賜粟才足供口，不足衣帶。」比丘尼語：「汝所得賜半用作衣食、半用佈施。」諸婦女答：「諾。如來教。」時官有賜輒留半衣食、半用佈施。時力人家漸漸大富，衣食豐盈，所著衣裳與人有異。諸婦女各相謂言：「我等所有錢財是達慕提那比丘尼恩力，當共相率報恩。」時婦女便語其夫：「我等富足，由達慕提那比丘尼。欲請夏四月坐一處供養，設好凈飯。」夫報妻：「大佳。」時諸力人往詣達慕提那比丘尼所，頭面禮足在一面坐。時比丘尼與說法，說法已默然不語。時力人從坐起，長跪叉手白比丘尼言：「從今以去歸佛歸法歸比丘僧，愿聽為優婆塞，盡命不殺生。愿諸阿姨受夏四月請。」諸比丘尼答：「今佛近在祇桓，先請佛者當往受請。」力人報：
{ "translations": [ "現代漢語譯本：", "『我不失去僧伽梨（Samghati，一種僧侶穿著的袈裟）嗎？』（比丘）前往稟告世尊。世尊告誡說：『如果比丘不穿三衣，或者只用一天時間做成衣服，到別人家借宿，並且沒有攜帶僧伽梨、郁多羅僧（Uttarasangha，上衣）和安陀羅衛（Antaravasaka，內衣）離開，除非是僧團的任務，否則犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。』", "", "佛世尊在舍衛國（Savatthi）的祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，有位名叫達慕提那（Dhammadinna）的比丘尼，與眾比丘尼在舍衛國進行夏季安居。當時，國王波斯匿（Pasenadi）手下的力士們住在靠近比丘尼園林的地方。這些力士從波斯匿王那裡得到的俸祿，每天賭博揮霍，不足以維持生計，他們的妻子衣不蔽體。這些比丘尼每天都聽到嬉笑賭博的聲音。第二天，比丘尼們便前往力士們的家中，對比丘尼的妻子們說：『你們的衣服為何如此粗陋，不足以遮蔽身體？』婦女們回答說：『官府賞賜的糧食只夠餬口，不夠買衣服。』比丘尼們說：『你們可以將所得賞賜的一半用來做衣食，一半用來佈施。』婦女們回答說：『好的，遵從如來的教導。』當時，官府每次賞賜，她們就留下一半用作衣食，一半用來佈施。當時，力士的家庭漸漸變得富裕起來，衣食豐足，所穿的衣裳與其他人不同。婦女們互相說道：『我們所有的錢財都是達慕提那比丘尼的恩德，我們應當一起報答她的恩情。』當時，婦女們便對她們的丈夫說：『我們現在富足了，都是達慕提那比丘尼的恩德。我們想邀請她和她的弟子們來這裡進行為期四個月的夏季安居，並提供美味的齋飯。』丈夫們回答妻子說：『太好了。』當時，這些力士前往達慕提那比丘尼的住所，頭面頂禮她的雙足，在一旁坐下。當時，比丘尼為他們說法，說法完畢后便默然不語。當時，力士們從座位上起身，長跪合掌對比丘尼說：『從今以後，我們皈依佛、皈依法、皈依比丘僧，愿您允許我們成為優婆塞（Upasaka，在家男居士），終身不殺生。愿各位阿姨接受我們為期四個月的邀請。』比丘尼們回答說：『現在佛陀就在附近的祇桓精舍，應該先邀請佛陀，然後我們才能接受邀請。』力士們回答說：" ], "english_translations": [ "English version:", \"'Am I not losing the Samghati (a type of robe worn by monks)?' (The monk) went to report to the World Honored One. The World Honored One told him, 'If a monk does not wear the three robes, or makes a robe in just one day, and stays overnight at someone else's house, and does not take the Samghati, Uttarasangha (upper robe), and Antaravasaka (inner robe) with him, unless it is for a Sangha (monastic community) task, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).\"", "", "The World Honored Buddha was traveling in Savatthi (Sravasti), at the Jetavana Anathapindika-arama (Jeta Grove). At that time, there was a Bhikkhuni (nun) named Dhammadinna, who was observing the summer retreat with other Bhikkhunis in Savatthi. At that time, the strongmen of King Pasenadi (Prasenajit) were living near the Bhikkhuni's garden. These strongmen received stipends from King Pasenadi, but they gambled and squandered them daily, which was not enough to support themselves, and their wives were scantily clad. The Bhikkhunis heard the sounds of gambling and laughter every day. The next day, the Bhikkhunis went to the homes of the strongmen's wives and said to them, 'Why are your clothes so coarse and insufficient to cover your bodies?' The women replied, 'The grain given by the government is only enough to feed us, not enough to buy clothes.' The Bhikkhunis said, 'You can use half of what you receive as food and clothing, and half for almsgiving.' The women replied, 'Yes, as the Tathagata (Buddha) teaches.' At that time, whenever the government gave them stipends, they would keep half for food and clothing and use half for almsgiving. At that time, the strongmen's families gradually became wealthy, with abundant food and clothing, and the clothes they wore were different from others. The women said to each other, 'All our wealth is due to the kindness of Bhikkhuni Dhammadinna, we should repay her kindness together.' At that time, the women said to their husbands, 'We are now wealthy, all thanks to the kindness of Bhikkhuni Dhammadinna. We would like to invite her and her disciples to come here for a four-month summer retreat and provide delicious vegetarian meals.' The husbands replied to their wives, 'That's great.' At that time, these strongmen went to the residence of Bhikkhuni Dhammadinna, prostrated themselves at her feet, and sat on one side. At that time, the Bhikkhuni taught them the Dharma, and after teaching the Dharma, she remained silent. At that time, the strongmen rose from their seats, knelt with their palms together, and said to the Bhikkhuni, 'From now on, we take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha (monastic community), and we ask you to allow us to become Upasakas (lay male devotees), and we will not kill living beings for the rest of our lives. May the venerable Ayyas (nuns) accept our invitation for four months.' The Bhikkhunis replied, 'Now the Buddha is nearby at the Jetavana Monastery, you should invite the Buddha first, and then we can accept the invitation.' The strongmen replied:" ] }
「當往請。」力人便往詣祇樹給孤獨園，頭面禮足在一面坐。世尊為說種種法。說法已須臾退坐，白世尊言：「愿世尊及比丘僧於此園受貧鄙夏四月坐。」時世尊默然受請。諸力人見世尊默然許可，從坐起頭面禮足，繞佛三匝，便退還家。為佛比丘僧辦具飲食，供四月調。世尊知夏坐日逼，將比丘僧至彼夏坐四月。時諸力人供佛比丘僧衣裳飲食病瘦醫藥四月竟。諸力人得信佛，非漉水不飲，常持漉水器系弓鞬側。時王波斯匿邊界叛逆，召諸力人：「某處叛逆，汝等當往攻伐。」諸力人拜：「唯如王命。」時諸大臣白王言：「王遣力人至彼攻伐，不能克辦。」王問：「何故不辦？」臣答：「諸力人非漉水不飲。小蟲尚不殺，何況能攻伐？」彼王問諸力人：「汝等將不誤我事耶？」力人答：「不審何事？」王曰：「聞汝等非漉水不飲。于小蟲尚爾，況能攻伐大者？」力人答：「此小蟲無過於王，若當犯王法者亦殺不置。」時王便作是念：「或有人凈潔非漉水不飲。」時諸力人便相謂言：「前供養世尊比丘僧竟，未施衣。若當征行，或沒不還。今曼時可共施比丘僧衣。」便撾揵[木*遲]，比丘雲集，唯佛不來。時諸力人以衣施比丘僧，比丘僧不受，恐犯長衣。諸力人強施，諸比丘不知何答，往白世尊。世尊告曰：「得受衣
，以慈悲受。」時世尊因此事，與沙門結戒：「若比丘有三衣及一日成衣，若得長衣，此比丘自手受，得一月著，過一月與人。若過一月自畜者，尼薩耆波逸提。」時諸力人以得慈意便往征伐，兩敵相對即坐慈三昧，外敵便退。其入慈三昧者，火不能燒、刀斫不入、飲毒不死、不為他所殺。王波斯匿聞此力人征伐有功，重增田業，加廩賞二倍。
佛游舍衛國祇樹給孤獨園。爾時阿羅鞞比丘尼平旦著衣持缽入舍衛分衛。分衛已還出城舉衣缽洗足，尼師壇著肩上往詣安陀婆山，以尼師壇布一樹下結跏趺坐。爾時有賊劫人已得財物，逃此山中。時有賊主信佛法眾，遙見比丘尼坐樹下禪，顏貌端正諸根恬息。時此賊主見比丘尼已，倍歡喜踴躍，持一段肉來佈施比丘尼。比丘尼答：「我今一食，過時不餐。」賊主益復歡喜，以極細白㲲一端裹此肉懸著樹：「若有沙門婆羅門取者，永以施之。」作是語已，便還出山。時比丘尼便思惟：「賊主作此語留㲲肉者，為我故。」明日平旦比丘尼持此肉入祇樹給孤獨園，持肉付廚供眾比丘食，還持白㲲著肩上來出。跋難陀釋子見問：「阿姨何所得此白㲲鮮明凈好？從何許得，可以見惠。」比丘尼不逆，即以此㲲與。跋難陀釋子語諸比丘：「比丘尼以此㲲施我。」時比丘尼便作是念：「
【現代漢語翻譯】 現代漢語譯本：'以慈悲心接受。'當時，世尊因此事，與比丘們制定戒律：'如果比丘有三衣以及一日內做成的衣服，如果得到多餘的衣服，這位比丘必須親自接受，可以穿用一個月，超過一個月就要送給別人。如果超過一個月自己留著，就犯了尼薩耆波逸提（一種罪名）。'當時，那些有力量的人因為得到了慈悲心的加持，便前去征伐，兩軍對壘時，他們就入于慈三昧（一種禪定狀態），外敵便自行退卻。進入慈三昧的人，火不能燒，刀砍不入，喝毒藥也不會死，不會被他人所殺。波斯匿王（Kosala國王）聽聞這些力士征伐有功，便加倍賞賜田地和俸祿。
佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anāthapiṇḍada-ārāma）游化。當時，阿羅鞞（Āḷavī）比丘尼在清晨穿好衣服，拿著缽進入舍衛城乞食。乞食完畢返回，出城后整理好衣缽，將尼師壇（niṣīdana，坐具）搭在肩上，前往安陀婆山（Andhavana），在一棵樹下鋪開尼師壇，結跏趺坐。當時，有盜賊搶劫了財物，逃到這座山中。其中有個賊首信仰佛法，遠遠地看見比丘尼坐在樹下禪定，容貌端正，諸根寂靜。這位賊首見到比丘尼后，非常歡喜，拿了一塊肉來供養比丘尼。比丘尼回答說：'我現在是過午不食的。'賊首更加歡喜，用一塊極細的白㲲（一種絲織品）包裹著這塊肉，懸掛在樹上，說：'如果有沙門（śramaṇa，出家修行者）或婆羅門（brāhmaṇa，印度教祭司）取用，就永遠佈施給他。'說完這些話后，便離開了山。當時，比丘尼心想：'賊首說了這些話，留下這塊㲲和肉，是爲了我。'第二天清晨，比丘尼拿著這塊肉進入祇樹給孤獨園，將肉交給廚房供養眾比丘食用，然後拿著白㲲搭在肩上出來。跋難陀（Nanda）釋子（釋迦族出家的比丘）看見后問道：'阿姨，你從哪裡得到這塊如此鮮明潔凈的好㲲？可以賞賜給我嗎？'比丘尼沒有拒絕，就把這塊㲲給了他。跋難陀釋子對其他比丘說：'這位比丘尼把這塊㲲佈施給我了。'當時，這位比丘尼便這樣想：
【English Translation】 English version: 'Receive it with compassion.' At that time, the World-Honored One, because of this matter, established a precept for the monks: 'If a Bhikṣu (monk) has three robes and a robe made in one day, if he obtains an extra robe, this Bhikṣu must receive it himself, and he may wear it for one month. After one month, he must give it to someone else. If he keeps it for himself after one month, he commits a Niḥsargika Pācittika (an offense requiring expiation by forfeiture).』 At that time, those powerful men, having obtained the power of compassion, went to conquer. When the two armies faced each other, they entered into the Samādhi (state of meditative consciousness) of compassion, and the external enemies retreated on their own. Those who enter the Samādhi of compassion cannot be burned by fire, cannot be cut by swords, will not die from drinking poison, and will not be killed by others. King Prasenajit (King of Kosala) heard that these powerful men had rendered meritorious service in the conquest, so he doubled their land and stipends.
The Buddha was traveling in Śrāvastī (Savatthi) at the Jetavana Anāthapiṇḍada-ārāma (Jeta Grove). At that time, the Bhikṣuṇī (nun) Āḷavī (from Alavi) in the early morning, put on her robes and carried her bowl to enter Śrāvastī for alms. After collecting alms and returning, she went out of the city, arranged her robes and bowl, placed her niṣīdana (sitting cloth) on her shoulder, and went to Andhavana (the Blind Men's Grove). She spread her niṣīdana under a tree and sat in the lotus position. At that time, there were thieves who had robbed people of their wealth and were fleeing into this mountain. One of the thief leaders, who believed in the Buddha's Dharma, saw the Bhikṣuṇī sitting in meditation under the tree from afar, her appearance dignified and her senses tranquil. When this thief leader saw the Bhikṣuṇī, he was overjoyed and brought a piece of meat to offer to the Bhikṣuṇī. The Bhikṣuṇī replied, 'I only eat one meal a day, and I do not eat after the appointed time.' The thief leader was even more delighted and wrapped the meat in a piece of extremely fine white silk and hung it on the tree, saying, 'Whoever, whether a Śramaṇa (ascetic) or a Brāhmaṇa (Brahmin), takes it, may it be given to him forever.' After saying these words, he left the mountain. At that time, the Bhikṣuṇī thought, 'The thief leader said these words and left this silk and meat for me.' The next morning, the Bhikṣuṇī took the meat into the Jetavana Anāthapiṇḍada-ārāma, gave the meat to the kitchen to offer to the assembled Bhikṣus, and then came out with the white silk on her shoulder. The Śākya (Sakyan) Nanda (Ananda) saw her and asked, 'Aunt, where did you get this bright and clean white silk? Can you bestow it upon me?' The Bhikṣuṇī did not refuse and gave him the silk. The Śākya Nanda said to the other Bhikṣus, 'This Bhikṣuṇī has given me this silk.' At that time, this Bhikṣuṇī thought:
故來入城不見世尊便還者，非我禮。」即往世尊所，衣裳弊壞。世尊遙見比丘尼來，顧語阿難：「汝取一舍衣與此比丘尼。」時阿難即以舍衣與比丘尼。比丘尼取著，前至佛所，頭面禮足在一面住。世尊為說法。說法已，世尊告曰：「汝還所在，今正是時。」即頭面禮佛足而去。比丘尼去不久，佛問阿難：「此比丘尼衣何以弊壞？」阿難白佛：「此比丘尼向有一端白㲲，跋難陀奪去。」爾時世尊因此事，集和合僧，告諸比丘：「云何比丘！此比丘尼衣裳弊壞而奪其㲲？」世尊無數方便誨責已，與沙門結戒：「若比丘，非親里比丘尼奪衣取衣，及從丐者，除其貿易，尼薩耆波逸提。」
佛世尊游舍衛國祇樹給孤獨園。爾時迦留陀夷往與崛多比丘尼知識，別行二月分衛。二月分衛已，漸還至舍衛。時崛多比丘尼聞迦留陀夷分衛已訖還至舍衛，比丘尼便澡浴身體，以香油涂首粉黛妝面，治齒鵠白著新衣裳，往詣迦留陀夷所，頭面禮足在其前坐，熟視迦留陀夷。迦留陀夷亦復熟視比丘尼。迦留陀夷從坐起，單著泥洹僧在前行。時比丘尼亦單著一衣，逐迦留陀夷後行，不欲身相觸。何以故？畏犯戒。迦留陀夷淫意熾盛，便踞地失精，污泥洹僧。比丘尼以知失精，時比丘尼更取一泥洹僧貿，持去浣。迦留陀夷更著衣已，便與
【現代漢語翻譯】 現代漢語譯本：如果（我）來到城裡卻沒見到世尊就返回，那不是我應有的禮節。』於是就前往世尊所在之處，（當時她）衣裳破爛。世尊遠遠地看見這位比丘尼走來，回頭告訴阿難：『你拿一件舍衣給這位比丘尼。』當時阿難立刻把舍衣給了比丘尼。比丘尼接過穿上，來到佛前，以頭面禮拜佛足，然後站立在一旁。世尊為她說法。說法完畢后，世尊告訴她：『你回到你所在的地方去吧，現在正是時候。』她就以頭面禮拜佛足后離開了。比丘尼離開后不久，佛問阿難：『這位比丘尼的衣服為什麼這樣破爛？』阿難稟告佛說：『這位比丘尼之前有一端白色的毛織品，被跋難陀奪走了。』當時世尊因為這件事，召集僧團，告訴各位比丘：『各位比丘！怎麼會有比丘尼衣裳破爛卻奪取她的毛織品呢？』世尊用無數方便教誨責備之後，為沙門制定戒律：『如果比丘，奪取非親屬比丘尼的衣服，或者拿走她的衣服，以及從乞討者那裡拿走（衣物），除了交易的情況，犯尼薩耆波逸提罪（捨墮）。』 佛世尊在舍衛國祇樹給孤獨園游化。當時迦留陀夷前往與崛多（Khujjuttarā）比丘尼相識，（兩人）分開獨自乞食兩個月。兩個月乞食完畢后，逐漸返回舍衛國。當時崛多比丘尼聽說迦留陀夷乞食完畢后返回舍衛國，比丘尼便沐浴身體，用香油塗抹頭髮，用粉黛化妝面容，刷牙使牙齒潔白，穿上新衣裳，前往迦留陀夷所在之處，以頭面禮拜佛足，坐在他的面前，仔細地看著迦留陀夷。迦留陀夷也仔細地看著比丘尼。迦留陀夷從座位上站起來，只穿著內衣（泥洹僧，nivāsana）在前面走。當時比丘尼也只穿著一件衣服，跟在迦留陀夷後面走，不希望身體互相接觸。為什麼呢？因為害怕犯戒。迦留陀夷淫慾熾盛，便坐在地上遺精，弄髒了內衣。比丘尼知道他遺精后，當時比丘尼又拿一件內衣交換，拿去洗滌。迦留陀夷換好衣服后，便與（她）...
【English Translation】 English version: 'If I come into the city and do not see the World-Honored One and then return, that is not my proper etiquette.' Thereupon, she went to where the World-Honored One was, her clothes tattered and torn. The World-Honored One saw the Bhikkhuni coming from afar and, turning to Ananda (Ānanda, attendant of the Buddha), said, 'Take a spare robe and give it to this Bhikkhuni.' At that time, Ananda immediately gave the spare robe to the Bhikkhuni. The Bhikkhuni took it and put it on, then went before the Buddha, bowed her head to his feet, and stood to one side. The World-Honored One preached the Dharma to her. After preaching the Dharma, the World-Honored One said, 'Return to where you are, now is the right time.' She bowed her head to the Buddha's feet and departed. Not long after the Bhikkhuni left, the Buddha asked Ananda, 'Why are this Bhikkhuni's clothes so tattered and torn?' Ananda replied to the Buddha, 'This Bhikkhuni had a piece of white wool, which was taken away by Bakkula (Bakkula).' At that time, the World-Honored One, because of this matter, assembled the Sangha (Saṃgha, monastic community) and told the Bhikkhus (monks), 'How can it be, Bhikkhus! That a Bhikkhuni's clothes are tattered and torn, and yet you take away her wool?' After the World-Honored One had taught and rebuked them with countless skillful means, he established a precept for the Shramanas (śrāmaṇa, wandering ascetics): 'If a Bhikkhu takes the robe of a Bhikkhuni who is not a relative, or takes her robe, or takes (clothing) from beggars, except in the case of trade, it is a Nissaggiya Pacittiya (Niḥsargika Pācittika, an offense requiring forfeiture and confession).' The World-Honored Buddha was traveling in Shravasti (Śrāvastī) at Jeta Grove (Jetavana) in Anathapindika's Park (Anāthapiṇḍada). At that time, Kaludayi (Kāludāyi) went to visit Khujjuttara Bhikkhuni (Khujjuttarā, a female disciple), whom he knew, and they went separately for alms for two months. After two months of alms-seeking, they gradually returned to Shravasti. At that time, Khujjuttara Bhikkhuni heard that Kaludayi had finished his alms-seeking and returned to Shravasti, so the Bhikkhuni bathed her body, anointed her hair with fragrant oil, powdered her face with cosmetics, brushed her teeth until they were white, put on new clothes, and went to where Kaludayi was. She bowed her head to his feet, sat before him, and gazed intently at Kaludayi. Kaludayi also gazed intently at the Bhikkhuni. Kaludayi rose from his seat, wearing only his undergarment (nivāsana) and walked ahead. At that time, the Bhikkhuni also wore only one garment and followed behind Kaludayi, not wanting their bodies to touch. Why? Because she feared breaking the precepts. Kaludayi's lust was intense, and he sat on the ground and ejaculated, soiling his undergarment. The Bhikkhuni knew that he had ejaculated, so the Bhikkhuni exchanged it for another undergarment and took it away to wash. After Kaludayi changed his clothes, he and...
使浣。比丘尼取此衣屏處浣，取浣汁飲半、半從下灌，即覺有娠。還所在，身漸漸大。諸比丘尼罵：「咄惡比丘尼！汝非晚作比丘尼。小小入道，此何由而得？」諸比丘尼善責數之，時崛多比丘尼具說本末。諸比丘尼不知當何為，往具白世尊。世尊告曰：「汝等莫呼此崛多比丘尼犯戒。何以故？此清凈梵行。莫惡意向崛多比丘尼。」逕八月九月中生一男兒，顏貌端正。諸比丘尼聞生男兒，往具白世尊。世尊因此與比丘尼結戒：「一比丘尼不得獨宿，有二比丘尼得宿。不得與男子宿，得與崛多比丘尼共宿。」諸比丘尼白佛：「世尊！曏者教不得與男子同室宿。此今有兒，當云何宿？世尊！」世尊告曰：「兒未斷乳得與宿，斷乳后不得與宿。」諸比丘尼受教已退還。時世尊因此事，集和合僧，佛為沙門結戒：「若比丘，非親里比丘尼與故衣浣者、染碾令光出者，尼薩耆波逸提。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘數數至長者家丐衣裳。諸長者嫌其數煩，還相謂言：「此沙門釋子自言精進。我等先既未許當與衣裳，數數至此丐衣裳。」十二法比丘聞，便往白世尊。世尊告曰：「若比丘，非親里長者長者婦，強逼丐衣，捨墮。或得丐衣被賊、或失衣、或被火、或衣朽敗、或王奪得，至長者長者婦家丐衣，如所
【現代漢語翻譯】 現代漢語譯本： 使浣（讓洗）。一位比丘尼取了這件衣服到屏風處清洗，喝了清洗的水一半，另一半從下身灌入，隨即感覺有了身孕。回到住處后，肚子漸漸大了起來。其他比丘尼責罵道：『咄，惡比丘尼！你不是剛出家的比丘尼。小小年紀才入道，這怎麼會發生？』眾比丘尼嚴厲地責備她，這時崛多（Khujjuttarā，人名）比丘尼才把事情的來龍去脈都說了出來。眾比丘尼不知道該怎麼辦，便去稟告世尊。世尊告訴她們說：『你們不要說這位崛多比丘尼犯了戒。為什麼呢？因為她是清凈梵行。不要惡意地對待崛多比丘尼。』經過八個月或九個月，她生下了一個男嬰，容貌端正。眾比丘尼聽說生了男嬰，便去稟告世尊。世尊因此為比丘尼制定戒律：『比丘尼不得獨自睡覺，必須有兩位比丘尼一起睡。不得與男子同睡，可以與崛多比丘尼一起睡。』眾比丘尼問佛：『世尊！之前您教導我們不得與男子同室而睡。現在她有了孩子，應當如何睡呢？世尊！』世尊告訴她們說：『孩子未斷奶時可以一起睡，斷奶后就不得一起睡。』眾比丘尼接受教誨後退下了。當時，世尊因為這件事，召集和合僧團，佛為沙門制定戒律：『如果比丘，讓非親屬的比丘尼清洗舊衣服、染色並碾壓使之光亮，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』
佛世尊在舍衛國（Sāvatthi）祇樹給孤獨園（Jetavana Anāthapindika-ārāma）游化。當時，六群比丘（Chabbaggiya）屢次到長者家乞討衣裳。眾長者嫌他們過於頻繁，互相說道：『這些沙門釋子（Sākyaputta）自稱精進。我們之前既沒有答應給他們衣裳，卻屢次到這裡乞討衣裳。』十二法比丘（Dvadashadharmaka）聽說了這件事，便去稟告世尊。世尊告誡說：『如果比丘，強行向非親屬的長者或長者婦乞討衣裳，犯捨墮（Nissaggiya Pacittiya）。如果遇到乞討衣裳的情況，比如衣服被盜賊搶走、或丟失、或被火燒燬、或衣服朽爛破敗、或被國王奪走，可以到長者或長者婦家乞討衣裳，按照實際情況……』
【English Translation】 English version: She sent it to be washed. A Bhikkhuni took this robe to a place behind a screen to wash it, drank half of the washing water, and poured the other half into her lower body, and immediately felt pregnant. Returning to her dwelling, her body gradually grew larger. The other Bhikkhunis scolded: 'Disgraceful Bhikkhuni! You are not a long-ordained Bhikkhuni. You have only recently entered the Path, how could this have happened?' The Bhikkhunis severely rebuked her, and then Khujjuttarā (name of a Bhikkhuni) Bhikkhuni explained the whole story. The Bhikkhunis did not know what to do, so they went and reported it to the Blessed One. The Blessed One said: 'Do not accuse this Khujjuttarā Bhikkhuni of breaking the precepts. Why? Because she is of pure conduct. Do not have malicious thoughts towards Khujjuttarā Bhikkhuni.' After eight or nine months, she gave birth to a baby boy, with a handsome appearance. The Bhikkhunis heard that she had given birth to a baby boy, and went and reported it to the Blessed One. The Blessed One therefore established a precept for the Bhikkhunis: 'A Bhikkhuni must not sleep alone, two Bhikkhunis must sleep together. She must not sleep with a man, she may sleep with Khujjuttarā Bhikkhuni.' The Bhikkhunis asked the Buddha: 'Blessed One! You previously taught that we must not sleep in the same room with a man. Now she has a child, how should she sleep? Blessed One!' The Blessed One said: 'While the child is not weaned, she may sleep with the child, after the child is weaned, she may not sleep with the child.' The Bhikkhunis, having received the teaching, withdrew. At that time, because of this matter, the Blessed One gathered the Sangha, and the Buddha established a precept for the monks: 'If a Bhikkhu has a non-relative Bhikkhuni wash his old robe, dye it, or smooth it to make it shine, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).'
The Blessed One, the Buddha, was traveling in Sāvatthi (name of a city) at Jetavana Anāthapindika-ārāma (name of a monastery). At that time, the Chabbaggiya (group of six monks) Bhikkhus frequently went to the houses of wealthy householders to beg for robes. The wealthy householders disliked their frequent requests and said to each other: 'These Sākyaputta (followers of Shakyamuni) monks claim to be diligent. We have not yet promised to give them robes, yet they frequently come here to beg for robes.' The Dvadashadharmaka (group of twelve monks) Bhikkhus heard about this and went and reported it to the Blessed One. The Blessed One admonished: 'If a Bhikkhu forcibly begs for robes from a non-relative householder or the householder's wife, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If there are circumstances where begging for robes is necessary, such as if the robes are stolen by thieves, or lost, or destroyed by fire, or the robes are decayed and ruined, or taken by the king, one may go to the householder or the householder's wife to beg for robes, according to the actual situation...'
失取。比丘若長取者，捨墮。」
佛世尊游舍衛國祇樹給孤獨園。有一長者婦與跋難陀釋子作衣。時跋難陀聞某甲長者婦與我作衣，即往至其家，作是語：「卿若與我作衣，極令好，持用施我。」時長者即好作而與。來至房中自譽，語諸比丘：「某甲長者與我作此好衣。」諸比丘默然不知當云何答，便往具白世尊。世尊告曰：「若比丘聞他與作衣，先未許，便往經營，教令極好作與我而取者，捨墮。」
佛在舍衛國祇樹給孤獨園。有二家長者與跋難陀作衣。時跋難陀聞二家長者與作衣，往至彼家，便作是語：「善哉長者！若與我作衣者不足各作，可合作一領佳者。」時長者壞二為一，成而與之。還至僧中自貢高，語諸比丘：「某二長者破二衣作一衣，持用施我。」諸比丘不知當何答，往白世尊。世尊告曰：「若比丘，非親里長者婦女，先來許與作二領衣，使破為一而取者，捨墮。」
佛游舍衛國祇樹給孤獨園。憂填王聞舍衛比丘衣被儉惡，即遣婆羅門使持衣直至舍衛與諸比丘。諸比丘不取：「世尊不許取衣直，已成衣者便取。」使人問比丘：「諸賢無有人能買衣者那？」諸比丘答：「無人。」比丘不知當云何，即具白世尊。世尊因此事，集和合僧，備十功德，世尊為沙門結戒。世尊告比丘：「比丘
【現代漢語翻譯】 現代漢語譯本 『失取。比丘（bhiksu，佛教出家男眾）若長取者，捨墮（nissaggiya pacittiya，一種戒律，指通過捨棄不當獲得的物品來懺悔）。』
佛世尊（Buddha，覺悟者）游舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）。有一長者婦與跋難陀釋子（Nanda，釋迦牟尼佛的堂弟）作衣。時跋難陀聞某甲長者婦與我作衣，即往至其家，作是語：『卿若與我作衣，極令好，持用施我。』時長者即好作而與。來至房中自譽，語諸比丘：『某甲長者與我作此好衣。』諸比丘默然不知當云何答，便往具白世尊。世尊告曰：『若比丘聞他與作衣，先未許，便往經營，教令極好作與我而取者，捨墮。』
佛在舍衛國祇樹給孤獨園。有二家長者與跋難陀作衣。時跋難陀聞二家長者與作衣，往至彼家，便作是語：『善哉長者！若與我作衣者不足各作，可合作一領佳者。』時長者壞二為一，成而與之。還至僧中自貢高，語諸比丘：『某二長者破二衣作一衣，持用施我。』諸比丘不知當何答，往白世尊。世尊告曰：『若比丘，非親里長者婦女，先來許與作二領衣，使破為一而取者，捨墮。』
佛游舍衛國祇樹給孤獨園。憂填王（Udayana）聞舍衛比丘衣被儉惡，即遣婆羅門（Brahmana，古印度祭司階層）使持衣直至舍衛與諸比丘。諸比丘不取：『世尊不許取衣直，已成衣者便取。』使人問比丘：『諸賢無有人能買衣者那？』諸比丘答：『無人。』比丘不知當云何，即具白世尊。世尊因此事，集和合僧（samgha，僧團），備十功德，世尊為沙門（sramana，修行者）結戒。世尊告比丘：『比丘
【English Translation】 English version 『If a Bhikkhu (monk) takes it exceeding the limit, it is to be forfeited and confessed (nissaggiya pacittiya).』
The Blessed Buddha (Buddha) was dwelling at Savatthi (Savatthi) in Jeta's Grove, in Anathapindika's (Anathapindika) Park. A certain wealthy woman was having a robe made for Bhikkhu Nanda (Nanda). When Nanda heard that a certain wealthy woman was having a robe made for him, he went to her house and said, 'If you are having a robe made for me, have it made very fine and give it to me.' The wealthy woman had it made very fine and gave it to him. When he came to his dwelling, he praised it, saying to the Bhikkhus (monks), 'A certain wealthy man had this fine robe made for me.' The Bhikkhus remained silent, not knowing what to say, and then they went and told the Blessed One (Buddha) about it in detail. He said, 'If a Bhikkhu hears that someone is having a robe made for him, and without having previously been asked, goes and arranges for it, instructing them to have it made very fine and give it to him, it is to be forfeited and confessed.'
The Buddha was at Savatthi in Jeta's Grove, in Anathapindika's Park. Two wealthy householders were having a robe made for Nanda. When Nanda heard that two wealthy householders were having robes made for him, he went to their houses and said, 'Good sirs, if you are having robes made for me, it is not enough to make them separately; you should combine them into one excellent robe.' The wealthy householders took the two robes apart and made one robe out of them, and gave it to him. When he returned to the Sangha (community), he boasted, saying to the Bhikkhus, 'Those two wealthy householders took apart two robes and made one robe out of them, and gave it to me.' The Bhikkhus did not know what to say, and they went and told the Blessed One about it. He said, 'If a Bhikkhu, from a wealthy householder or woman who is not a relative, having previously been promised two robes, causes them to be taken apart and made into one and takes it, it is to be forfeited and confessed.'
The Buddha was traveling in Savatthi at Jeta's Grove, in Anathapindika's Park. King Udayana (Udayana) heard that the Bhikkhus of Savatthi had poor and meager robes, and he sent a Brahmana (Brahmana) messenger with robes directly to Savatthi for the Bhikkhus. The Bhikkhus did not accept them, saying, 'The Blessed One does not allow us to accept the value of robes; we only accept robes that have already been made.' The messenger asked the Bhikkhus, 'Are there no worthy ones who can buy robes?' The Bhikkhus replied, 'There is no one.' The Bhikkhus did not know what to do, and they told the Blessed One about it in detail. Because of this matter, the Blessed One gathered the united Sangha, possessing ten virtues, and the Blessed One established a precept for the Sramanas (ascetics). The Blessed One said to the Bhikkhus, 'Bhikkhus'
欲買衣，當借近知識守園人、若五戒賢者。此比丘言：『此買衣人、此非買衣人。』因直詣市市衣。此人若至市、若錢肆、金銀肆、銅鐵肆、綿絹絲肆。使人于中坐，比丘當四往五往六往，默然在前立，得者善；若過六更往求者，捨墮。若不得衣，當自往、若遣信至得物家：『前所施衣直因信來者，某甲比丘竟不得。還自往索，莫謂比丘得，莫費散物。』」
佛游舍衛國祇樹給孤獨園。時六群比丘取拘施用作新臥具。諸長者見：「此沙門釋子不貪好，取拘施作此臥具，與王長者有何異？」諸十二法比丘聞，往白世尊。世尊告曰：「若比丘以拘施新作臥具者，捨墮。」(拘施，絲布)此六群比丘純用黑羊毛作新臥具。世尊告曰：「不得用純黑羊毛作臥具。作臥具者，捨墮。」時六群比丘復以純白羊毛作臥具。世尊告曰：「不得以純白羊毛作臥具。若作臥具者，兩分黑羊毛、三分白羊毛、四分牻。若違限作者，捨墮。」此六群比丘棄故臥具作新臥具。諸十二法比丘聞，便往白世尊。世尊告曰：「若比丘作臥具，當滿六歲。六歲已還，舍更作者，捨墮。若大壞敗，當白眾，眾許者得作。若不許而作者，捨墮。」
佛游舍衛國祇樹給孤獨園。時跋難陀釋子新作尼師檀，故者捐棄。諸比丘見，便往白世尊。世尊告曰
【現代漢語翻譯】 現代漢語譯本：如果想要購買衣服，應當向熟悉的、遵守戒律的園丁或者持守五戒的賢者借用（幫助）。這位比丘會說：『這個人是買衣服的人，這個人不是買衣服的人。』然後直接去市場購買衣服。這個人如果到了市場，無論是錢幣店舖、金銀店舖、銅鐵店舖、棉絹絲綢店舖，讓人坐在其中，比丘應當去四次、五次、六次，默默地站在前面，得到（衣服）就好；如果超過六次再去請求，就構成捨墮罪。如果沒有得到衣服，應當親自去，或者派遣使者到施捨物品的人家：『之前所施捨的買衣服的錢，因為使者來（告知），某甲比丘最終沒有得到（衣服）。』還請親自去索要，不要說比丘已經得到（錢），不要浪費施捨的物品。』
佛陀在舍衛國祇樹給孤獨園游化。當時，六群比丘用拘施（絲布）製作新的臥具。各位長者看到后說：『這些沙門釋子不節儉，用拘施製作這樣的臥具，和國王、長者有什麼區別？』各位十二法比丘聽到后，前去稟告世尊。世尊告誡說：『如果比丘用拘施製作新的臥具，就構成捨墮罪。』
這六群比丘完全用黑色羊毛製作新的臥具。世尊告誡說：『不得用純黑色羊毛製作臥具。如果製作臥具，就構成捨墮罪。』當時，六群比丘又用純白色羊毛製作臥具。世尊告誡說：『不得用純白色羊毛製作臥具。如果製作臥具，應當用兩份黑色羊毛、三份白色羊毛、四份牻（一種雜色）。如果違反這個限制製作，就構成捨墮罪。』
這六群比丘丟棄舊的臥具，製作新的臥具。各位十二法比丘聽到后，便前去稟告世尊。世尊告誡說：『如果比丘製作臥具，應當滿六年。未滿六年，捨棄舊的而製作新的，就構成捨墮罪。如果（舊臥具）嚴重損壞，應當稟告僧眾，僧眾允許才能製作。如果不允許而製作，就構成捨墮罪。』
佛陀在舍衛國祇樹給孤獨園游化。當時，跋難陀釋子製作新的尼師檀（坐具），丟棄舊的。各位比丘看到后，便前去稟告世尊。世尊告誡說：
【English Translation】 English version: If one wishes to buy a robe, one should borrow (assistance) from a knowledgeable gardener who observes the precepts, or a virtuous person who upholds the five precepts. This bhikkhu (monk) will say: 'This person is a robe buyer, this person is not a robe buyer.' Then go directly to the market to buy the robe. If this person arrives at the market, whether it is a money shop, a gold and silver shop, a copper and iron shop, or a cotton and silk shop, have someone sit in it, and the bhikkhu should go four, five, or six times, silently standing in front, and it is good to obtain (the robe); if one goes to request more than six times, it constitutes a Nissaggiya Pacittiya offense. If one does not obtain the robe, one should go oneself, or send a messenger to the house of the person who donated the item: 'The money previously donated for buying a robe, because the messenger came (to inform), the bhikkhu so-and-so ultimately did not obtain (the robe).' Please go and ask for it yourself, do not say that the bhikkhu has already obtained (the money), do not waste the donated items.'
The Buddha was traveling in Savatthi (舍衛國) at Jeta's Grove (祇樹) in Anathapindika's Park (給孤獨園). At that time, the group-of-six bhikkhus used kosiya (拘施, silk cloth) to make new bedding. The elders saw this and said: 'These Sakyan (釋子) ascetics are not frugal, using kosiya to make such bedding, what is the difference between them and the king or elders?' The bhikkhus of the twelve rules heard this and went to inform the Blessed One. The Blessed One admonished: 'If a bhikkhu uses kosiya to make new bedding, it constitutes a Nissaggiya Pacittiya offense.'
These group-of-six bhikkhus used pure black sheep's wool to make new bedding. The Blessed One admonished: 'One should not use pure black sheep's wool to make bedding. If one makes bedding, it constitutes a Nissaggiya Pacittiya offense.' At that time, the group-of-six bhikkhus again used pure white sheep's wool to make bedding. The Blessed One admonished: 'One should not use pure white sheep's wool to make bedding. If one makes bedding, one should use two parts black sheep's wool, three parts white sheep's wool, and four parts mangga (牻, a mixed color). If one violates this limit, it constitutes a Nissaggiya Pacittiya offense.'
These group-of-six bhikkhus discarded old bedding and made new bedding. The bhikkhus of the twelve rules heard this and went to inform the Blessed One. The Blessed One admonished: 'If a bhikkhu makes bedding, it should be for six years. Before six years, discarding the old and making new, it constitutes a Nissaggiya Pacittiya offense. If (the old bedding) is severely damaged, one should inform the Sangha (僧眾), and only if the Sangha permits can one make it. If one makes it without permission, it constitutes a Nissaggiya Pacittiya offense.'
The Buddha was traveling in Savatthi (舍衛國) at Jeta's Grove (祇樹) in Anathapindika's Park (給孤獨園). At that time, Bhaddanta (跋難陀) the Sakyan (釋子) made a new nisidana (尼師檀, sitting cloth) and discarded the old one. The bhikkhus saw this and went to inform the Blessed One. The Blessed One admonished:
：「若比丘新作坐具，取故者緣，緣四邊以亂其色。若不取故緣緣四邊者，捨墮。」
佛世尊游舍衛國祇樹給孤獨園。爾時有憂陀夷與眾多比丘從拘薩羅至舍衛國。道逢賈客，驅車策馬大載毳至舍衛國。時道中多賊寇，諸比丘語賈客：「我等欲與汝為伴至舍衛國。」諸賈客報：「亦相貪為侶。」諸比丘畏塵土坌體，常在後行。有一賈客車軸折，語諸同伴：「汝等眾眾與我致少毳。」諸同伴語：「吾己分尚不能致，況能致汝物。」便舍前進。時此賈客對毳愁悶坐。須臾間諸比丘至，時此賈客以毳佈施比丘僧，諸比丘各各分持而去。時此路當由一城裡過，路側人民語比丘言：「此毳為索幾許？毳為貴賤？貿易何物？辛苦檐負獲何等利？」其中十二法比丘聞此語，不知當何答。前至舍衛，具白世尊。世尊告曰：「若比丘行路，人施羊毛，得持行三由延。若過者，捨墮。」
佛游舍衛國祇樹給孤獨園。時迦留陀夷所得毳分與諸比丘尼，與我浣擇染為色。迦留陀夷，波斯匿王善知識、末利夫人阿阇梨，諸比丘尼不違語，與取毳浣擇染，妨誦經稟受。大愛道瞿曇彌往具白世尊。世尊告曰：「若比丘，非親里比丘尼與羊毛浣擇染者，捨墮。」
佛世尊游鞞舍離獼猴江石臺所。時跋難陀釋子平旦著衣持缽入鞞舍離分
【現代漢語翻譯】 現代漢語譯本： 『如果比丘新制作坐具，應當取用舊的布料做邊緣，用以混淆其顏色。如果不取用舊的布料做邊緣，就構成捨墮罪。』（捨墮：佛教戒律中的一種罪名，指所持財物應捨棄並懺悔的罪過）
佛陀世尊在舍衛國祇樹給孤獨園。當時有優陀夷（Udayin，人名）和眾多比丘從拘薩羅（Kosala，古印度國名）前往舍衛國（Shravasti，古印度城市名）。路上遇到商人，他們驅趕著裝滿粗毛織物的大車前往舍衛國。當時道路上有很多盜賊，比丘們對商人說：『我們想和你們結伴前往舍衛國。』商人們回答說：『也希望和你們一起做伴。』比丘們害怕塵土弄髒身體，常常在後面行走。有一個商人的車軸斷了，他對同伴們說：『你們大家分一些粗毛織物給我。』同伴們說：『我們自己分的都不夠用，哪裡還能分給你。』於是就捨棄他繼續前進。當時這個商人對著粗毛織物愁悶地坐著。一會兒比丘們到了，當時這個商人用粗毛織物佈施給比丘僧團，比丘們各自分了拿著走了。當時這條路要經過一個村莊，路邊的人民對比丘們說：『這些粗毛織物要賣多少錢？粗毛織物是貴還是賤？要交換什麼東西？辛苦地挑著擔著能獲得什麼利益？』其中十二法比丘（Dvadashadharma Bhikshus，十二位修習佛法的比丘）聽到這些話，不知道該如何回答。到達舍衛國后，將情況詳細地稟告了世尊。世尊說：『如果比丘在路上行走，有人佈施羊毛，可以拿著走三由延（yojana，古印度長度單位）。如果超過這個距離，就構成捨墮罪。』
佛陀在舍衛國祇樹給孤獨園。當時迦留陀夷（Kaludayi，人名）將分到的粗毛織物分給比丘尼們，讓她們為我洗滌染色。迦留陀夷是波斯匿王（Prasenajit，古印度國王名）的善知識、末利夫人（Mallika，波斯匿王王后）的老師，比丘尼們不敢違揹他的話，就拿了粗毛織物洗滌染色，妨礙了誦經和學習佛法。大愛道瞿曇彌（Mahaprajapati Gautami，佛陀的姨母）前去將情況詳細地稟告了世尊。世尊說：『如果比丘，不是親屬的比丘尼為他洗滌染色羊毛，就構成捨墮罪。』
佛陀世尊在鞞舍離（Vaishali，古印度城市名）獼猴江（Markatahrada，古印度地名）石臺處。當時跋難陀釋子（Nanda，人名，釋迦族人）清早穿好衣服，拿著缽進入鞞舍離乞食。
【English Translation】 English version: 『If a Bhikkhu makes a new sitting cloth, he should take a piece of old cloth as a border, using it to obscure the color. If he does not take an old border to edge the four sides, it is an offense entailing forfeiture.』 (Nissaggiya Pacittiya: An offense in Buddhist monastic rules that requires forfeiture of the item involved and confession.)
The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anathapindika's monastery, in Shravasti. At that time, Udayin, along with many Bhikkhus, traveled from Kosala to Shravasti. On the road, they encountered merchants driving carts loaded with woolen fabrics to Shravasti. Because there were many robbers on the road, the Bhikkhus said to the merchants, 『We would like to accompany you to Shravasti.』 The merchants replied, 『We would also like to have you as companions.』 The Bhikkhus, fearing dust on their bodies, always walked behind. One merchant's cart axle broke, and he said to his companions, 『Please, each of you give me a little woolen fabric.』 His companions said, 『We don't have enough even for ourselves, how can we give you any?』 So they abandoned him and went ahead. At that time, this merchant sat there, worried about the woolen fabrics. After a while, the Bhikkhus arrived. The merchant then offered the woolen fabrics to the Bhikkhu Sangha, and the Bhikkhus each took a share and left. At that time, the road passed through a village, and the people by the roadside said to the Bhikkhus, 『How much do you want for this woolen fabric? Is woolen fabric expensive or cheap? What do you trade it for? What profit do you get from carrying it so laboriously?』 Among them, the Dvadashadharma Bhikshus (Twelve Dharma Bhikkhus) heard these words and did not know how to answer. When they arrived in Shravasti, they reported the situation in detail to the World-Honored One. The World-Honored One said, 『If a Bhikkhu is walking on the road and someone offers wool, he may carry it for three yojanas (yojana: an ancient Indian unit of distance). If he carries it beyond that, it is an offense entailing forfeiture.』
The Buddha was dwelling in the Jeta Grove, Anathapindika's monastery, in Shravasti. At that time, Kaludayi distributed the woolen fabric he had received to the Bhikkhunis, asking them to wash and dye it for him. Kaludayi was a good friend of King Prasenajit (Prasenajit: an ancient Indian king) and the teacher of Queen Mallika (Mallika: the queen of King Prasenajit). The Bhikkhunis did not disobey his words and took the woolen fabric to wash and dye, which interfered with their reciting scriptures and learning the Dharma. Mahaprajapati Gautami (Mahaprajapati Gautami: Buddha's foster mother) went and reported the situation in detail to the World-Honored One. The World-Honored One said, 『If a Bhikkhu has a Bhikkhuni who is not a relative wash and dye wool for him, it is an offense entailing forfeiture.』
The Buddha, the World-Honored One, was dwelling at the Stone Platform by the Markatahrada (Markatahrada: a place in ancient India) in Vaishali (Vaishali: an ancient Indian city). At that time, Nanda (Nanda: a person's name), a Shakyan, put on his robes early in the morning, took his bowl, and entered Vaishali to beg for food.
衛。時鞞舍離城內有諸童子，住街巷頭，遙見跋難陀釋子來，還相謂言：「此跋難陀是兇橫惡比丘，我等取金銀試著道頭。若取者，我等當捉，牽向耆老。」時跋難陀釋子尋到其所，便取此金銀。諸童子來前牽捉：「汝為比丘，何以不與取金銀？」跋難陀答：「我亦不盜，此落墮地，我取之。」便將詣耆老所。童子語耆老：「此比丘盜我金銀。」諸耆老盡信佛法眾，語此童子言：「此沙門釋子信不盜汝金銀。」復語跋難陀：「賢嚴還舍，莫復更為。」跋難陀即還，語諸比丘。諸比丘不知當何答，往具白世尊。世尊告曰：「若比丘若手捉金銀、教他捉者，捨墮。」
佛游舍衛國祇樹給孤獨園。時跋難陀釋子坐肆販賣金銀求利。諸長者嫌，自相謂言：「此沙門釋子自坐肆販賣金銀求利，與彼賈客有何異？」十二法比丘聞，往白世尊。世尊告曰：「若比丘坐肆販賣金銀求利，與世人不別者，捨墮。」
佛世尊游舍衛國祇樹給孤獨園。時跋難陀釋子復俠雜物分一為二而行貨賣。諸長者見，自相謂言：「此沙門釋子自稱精進，懷雜物而行貨賣，欲活誰命？」十二法比丘往具白世尊。世尊因此事，集和合僧，備十功德，世尊為沙門結戒：「若比丘俠種種物行市貨賣者，捨墮。」
佛世尊游舍衛國祇樹給孤獨園。
【現代漢語翻譯】 現代漢語譯本： 在舍衛國，當時鞞舍離城（Vaishali）內的一些孩童，住在街巷口，遠遠地看見跋難陀釋子（Bhallantaka）走來，就互相說：『這個跋難陀是個兇惡蠻橫的比丘，我們拿金銀放在路中間來試探他。如果他拿了，我們就抓住他，把他帶到長老那裡去。』當時跋難陀釋子走到他們那裡，就拿起了那些金銀。孩童們立刻上前抓住他：『你身為比丘，為什麼不經允許就拿金銀？』跋難陀回答說：『我也不是偷，這些東西掉在地上，我只是撿起來。』然後就被帶到長老那裡。孩童們對長老說：『這個比丘偷了我們的金銀。』長老們都信奉佛法，對孩童們說：『這位沙門釋子是不會偷你們金銀的。』又對跋難陀說：『賢者，你把東西還給他們，以後不要再這樣做了。』跋難陀立刻歸還了金銀，然後把這件事告訴了其他比丘。比丘們不知道該如何回答，就去稟告世尊。世尊說：『如果比丘親手拿金銀，或者教唆他人拿金銀，都屬於捨墮。』
佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時跋難陀釋子坐在市場上販賣金銀以求取利益。一些長者對此感到不滿，互相議論說：『這個沙門釋子竟然坐在市場上販賣金銀以求取利益，這和那些商人有什麼區別？』十二法比丘聽到了這件事，就去稟告世尊。世尊說：『如果比丘坐在市場上販賣金銀以求取利益，和世俗之人沒有區別，都屬於捨墮。』
佛世尊在舍衛國祇樹給孤獨園游化。當時跋難陀釋子又夾帶各種貨物，將一份分成兩份來進行買賣。一些長者看見了，互相議論說：『這個沙門釋子自稱精進，卻攜帶雜物進行買賣，他想靠這個來養活誰呢？』十二法比丘前去將此事詳細地稟告了世尊。世尊因此事，召集僧團，具備十種功德，世尊為沙門制定戒律：『如果比丘攜帶各種物品在市場上進行買賣，都屬於捨墮。』
佛世尊在舍衛國祇樹給孤獨園游化。
【English Translation】 English version: At Savatthi (Shravasti). At that time, in the city of Vesali (Vaishali), some children, living at the street corners, saw Bhallantaka (Bhallantaka, a monk's name) coming from afar and said to each other, 'This Bhallantaka is a fierce and wicked Bhikkhu. Let's put gold and silver in the middle of the road to test him. If he takes it, we will catch him and take him to the elders.' At that time, Bhallantaka arrived at their place and took the gold and silver. The children immediately came forward and grabbed him, saying, 'You are a Bhikkhu, why do you take the gold and silver without permission?' Bhallantaka replied, 'I am not stealing. These things fell on the ground, I just picked them up.' Then he was taken to the elders. The children said to the elders, 'This Bhikkhu stole our gold and silver.' The elders, all of whom believed in the Buddha's Dharma, said to the children, 'This Shramana (ascetic) disciple of the Shakya (Shakya clan) is not one to steal your gold and silver.' They also said to Bhallantaka, 'Virtuous one, return the items and do not do this again.' Bhallantaka immediately returned the gold and silver and then told the other Bhikkhus about this. The Bhikkhus did not know how to respond, so they went to report to the World Honored One (the Buddha). The World Honored One said, 'If a Bhikkhu takes gold and silver with his own hand, or instigates others to take gold and silver, it is an offense entailing forfeiture (Nissaggiya Pacittiya).'
The Buddha was traveling in Savatthi, at Jeta's Grove, Anathapindika's Park (Jetavana Anathapindika-arama). At that time, Bhallantaka was sitting in the marketplace selling gold and silver for profit. Some elders were displeased and discussed among themselves, saying, 'This Shramana disciple of the Shakya is actually sitting in the marketplace selling gold and silver for profit. What difference is there between him and those merchants?' The twelve Dharma Bhikkhus heard about this and went to report to the World Honored One. The World Honored One said, 'If a Bhikkhu sits in the marketplace selling gold and silver for profit, and is no different from worldly people, it is an offense entailing forfeiture.'
The Buddha, the World Honored One, was traveling in Savatthi, at Jeta's Grove, Anathapindika's Park. At that time, Bhallantaka was again carrying various goods, dividing one portion into two to conduct trade. Some elders saw this and discussed among themselves, saying, 'This Shramana disciple of the Shakya claims to be diligent, yet he carries miscellaneous items to conduct trade. Who does he intend to support with this?' The twelve Dharma Bhikkhus went and reported this matter in detail to the World Honored One. Because of this matter, the World Honored One assembled the Sangha (monastic community), possessing ten virtues, and the World Honored One established a precept for the Shramanas: 'If a Bhikkhu carries various items to conduct trade in the marketplace, it is an offense entailing forfeiture.'
The Buddha, the World Honored One, was traveling in Savatthi, at Jeta's Grove, Anathapindika's Park.
爾時跋難陀釋子與一坐肆賣香小兒相識。肆上有一摩尼缽，跋難陀釋子見，語小兒言：「此缽甚好。可以施我。」即以盛滿飯而施。持此缽詣祇桓，語諸比丘：「我每出行吉無不利。過香肆前有一小兒，以此缽佈施我。」諸比丘聞，語：「云何比丘當畜長缽？」即往具白世尊。世尊告曰：「若比丘得長缽，不得過十宿。若過十宿不捨者，捨墮。」
佛世尊游王舍城竹園迦蘭陀所。爾時長者樹提遣子弟入海采寶，得牛頭栴檀一枚還來詣家。子弟便作是念：「我當持往獻長者樹提。」即以上之。長者藏中栴檀甚多，雖得此栴檀不以著意，即敕巧師刻以作缽，豎大長木去地十仞，舉缽置上。發心念言：「其有沙門婆羅門，不施梯閣能得取者，便以與之。」時富蘭迦葉聞長者樹提與我作好栴檀缽，即往詣其舍，便語樹提長者：「審作栴檀缽，用施我耶？」長者報：「我不為一人作。今豎大長木，去地十仞，缽在其上。其有沙門婆羅門，不施梯閣能得取者，便以施之。」富蘭迦葉便作是念：「無此神足，能得彼缽？」即從坐起，振迅頭而去。尋后摩呵離、瞿耶樓、阿夷湍波休、迦栴先、毗盧持、尼犍弗，來詣樹提長者舍，語長者言：「審與我作栴檀缽耶？」長者答：「我不為一人作。今豎長木，去地十仞，缽在其上。其有
【現代漢語翻譯】 現代漢語譯本 當時，跋難陀（Bānántuó，人名）釋子與一個坐在店舖里賣香的小孩相識。店舖里有一個摩尼缽（Mónìbō，如意寶珠做成的缽），跋難陀釋子看見后，對小孩說：『這個缽非常好，可以佈施給我嗎？』小孩就盛滿飯佈施給了他。跋難陀釋子拿著這個缽來到祇桓（Qíhuán，祇樹給孤獨園），對各位比丘說：『我每次出行都吉祥順利，剛才路過香鋪前，有個小孩用這個缽佈施給我。』各位比丘聽了，說：『怎麼能允許比丘擁有這麼大的缽呢？』於是前去將此事詳細稟告了世尊。世尊告誡說：『如果比丘得到大的缽，不得超過十宿（shísù，十個夜晚）。如果超過十宿還不捨棄，就犯捨墮（shěduò，一種戒律）。』
佛世尊在王舍城（Wángshěchéng，古印度城市）的竹園迦蘭陀（Zhúyuán Jiālántuó，竹林精舍）居住。當時，長者樹提（Shùtí，人名）派遣子弟入海采寶，得到一塊牛頭栴檀（Niútóu zhāntán，一種名貴的檀香木）帶回家。子弟心想：『我應該把這塊栴檀獻給長者樹提。』於是就獻了上去。長者樹提家中收藏的栴檀很多，雖然得到了這塊牛頭栴檀，但並不在意，就命令工匠將它雕刻成缽，豎起一根高大的木頭，離地十仞（shírèn，古代長度單位），將缽放在木頭頂上。他發願說：『如果有沙門（shāmén，出家修道者）、婆羅門（póluómén，古印度僧侶），不用梯子就能拿到這個缽的，我就把缽送給他。』當時，富蘭迦葉（Fùlán Jiāshè，六師外道之一）聽說長者樹提為他製作了一個好的栴檀缽，就前往他的住所，對樹提長者說：『你真的做了栴檀缽，要佈施給我嗎？』長者回答說：『我不是為一個人做的。現在豎起高大的木頭，離地十仞，缽在木頭頂上。如果有沙門、婆羅門，不用梯子就能拿到它的，我就佈施給他。』富蘭迦葉心想：『沒有人有這樣的神足（shénzú，神通），能夠拿到那個缽。』於是從座位上站起來，甩著頭離開了。緊隨其後，摩呵離（Móhēlí，人名）、瞿耶樓（Qúyēlóu，人名）、阿夷湍波休（Āyí tuānbōxiū，人名）、迦栴先（Jiāzhānxiān，人名）、毗盧持（Pílúchí，人名）、尼犍弗（Níjiānfú，人名），來到樹提長者的住所，對長者說：『你真的為我們做了栴檀缽嗎？』長者回答說：『我不是為一個人做的。現在豎起高大的木頭，離地十仞，缽在木頭頂上。其有
【English Translation】 English version At that time, Bānántuó (Bānántuó, a name), a Shākya son, became acquainted with a small child selling incense in a shop. There was a Mani bowl (Mónìbō, a bowl made of wish-fulfilling jewels) in the shop. Seeing it, Bānántuó said to the child, 'This bowl is very good. Can you give it to me as alms?' The child filled it with rice and gave it to him. Bānántuó took the bowl to Jetavana (Qíhuán, Jeta Grove Anāthapiṇḍika's Monastery) and said to the monks, 'Every time I go out, I am always auspicious and fortunate. Just now, passing by the incense shop, a child gave me this bowl as alms.' The monks, hearing this, said, 'How can a monk be allowed to possess such a large bowl?' They went and reported this matter in detail to the World Honored One. The World Honored One instructed, 'If a monk obtains a large bowl, he must not keep it for more than ten nights (shísù, ten nights). If he does not give it away after ten nights, he commits a Saṃghāvaśeṣa (shěduò, a type of offense).'
The Buddha, the World Honored One, was residing in the Bamboo Grove Kalandaka (Zhúyuán Jiālántuó, Bamboo Grove Monastery) in Rājagṛha (Wángshěchéng, an ancient Indian city). At that time, the elder Śuddhipati (Shùtí, a name) sent his sons and brothers to the sea to collect treasures. They obtained a piece of sandalwood from Ox-head Mountain (Niútóu zhāntán, a precious type of sandalwood) and brought it back home. The sons and brothers thought, 'I should offer this sandalwood to the elder Śuddhipati.' So they offered it to him. The elder Śuddhipati had many sandalwood trees in his collection. Although he obtained this piece of sandalwood from Ox-head Mountain, he did not pay much attention to it. He ordered the craftsmen to carve it into a bowl, erected a tall wooden pole, ten ren (shírèn, an ancient unit of length) high from the ground, and placed the bowl on top of the pole. He made a vow, saying, 'If any śrāmaṇa (shāmén, a renunciate), or Brahmin (póluómén, an ancient Indian priest), can obtain this bowl without using a ladder, I will give it to him.' At that time, Pūraṇa Kāśyapa (Fùlán Jiāshè, one of the six heretical teachers) heard that the elder Śuddhipati had made a good sandalwood bowl for him. He went to his residence and said to the elder Śuddhipati, 'Have you really made a sandalwood bowl to give to me?' The elder replied, 'I did not make it for one person. Now I have erected a tall wooden pole, ten ren high from the ground, with the bowl on top of it. If any śrāmaṇa or Brahmin can obtain it without using a ladder, I will give it to him.' Pūraṇa Kāśyapa thought, 'No one has such supernatural powers (shénzú, supernatural abilities) to obtain that bowl.' So he rose from his seat, shook his head, and left. Following him, Makari (Móhēlí, a name), Quye Lou (Qúyēlóu, a name), Ayi Tuanboxiu (Āyí tuānbōxiū, a name), Kātyāyana (Jiāzhānxiān, a name), Piluchi (Pílúchí, a name), and Nirgrantha (Níjiānfú, a name) came to the residence of the elder Śuddhipati and said to the elder, 'Have you really made a sandalwood bowl for us?' The elder replied, 'I did not make it for one person. Now I have erected a tall wooden pole, ten ren high from the ground, with the bowl on top of it. If any'
沙門婆羅門，不施梯閣能得取者，便以施之。」六師復作是念：「無此神足得取彼缽。」即從坐起，振迅頭去。時尊者賓頭盧聞樹提長者作栴檀缽，豎大長木，去地十仞。若有沙門婆羅門，不施梯閣能得取者，便以施之。時尊者賓頭盧往詣尊者目犍連所，頭面禮足在一面坐。賓頭盧曰：「目犍連當知，樹提長者造栴檀缽，豎大長木，去地十仞，以缽置上。若有沙門婆羅門，不施梯閣能得取者，便以與之。世尊常嘆聲聞之中目犍連神足第一，可往取之。」時目連答：「以木缽故現神足乎？以是故，我不往取。」時尊者賓頭盧即還房中，明日平旦著衣持缽，上下齊整不左右顧視，如擎油缽，念不分散端攝五根，如牛被駕，往詣樹提長者舍。長者遙見尊者賓頭盧來行步安詳，被僧伽梨捉缽持杖，即起出迎，叉手白言：「善來賓頭盧！久不來此。聖體輕強不？可於此坐。」時尊者賓頭盧即坐，樹提長者頭面禮足，在一面坐。賓頭盧問長者：「聞汝作栴檀缽，豎大長木，舉缽著上。其有沙門婆羅門，不施梯閣能得取者，便以施之。為實爾不？」長者答曰：「審有此語。」時賓頭盧不起于座，遙申手取缽。長者見此神變，歡喜踴躍。長者白言：「愿藉此缽入舍盛飯。」即入盛滿羹飯授與賓頭盧。賓頭盧即起，詣竹園迦蘭陀所，語諸
【現代漢語翻譯】 現代漢語譯本： 『如果任何沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），不借助梯子或任何輔助手段，能夠拿到這個缽，我就將它贈與他。』六師（指佛教以外的六個教派的導師）心想：『沒有人有這樣的神通能夠拿到那個缽。』於是他們從座位上起身，甩頭離去。當時，尊者賓頭盧（Pindola，十六羅漢之一）聽聞樹提長者（Śreṣṭhin，富有的商人或長者）製作了旃檀缽（Candana bowl，用旃檀木製成的缽），並豎起高大的木柱，離地十仞（古代長度單位，約合七八丈）。如果任何沙門或婆羅門，不借助梯子或任何輔助手段，能夠拿到這個缽，就將它贈與他。當時，尊者賓頭盧前往尊者目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）處，頂禮雙足后在一旁坐下。賓頭盧說：『目犍連，你應該知道，樹提長者製作了旃檀缽，並豎起高大的木柱，離地十仞，將缽放在上面。如果任何沙門或婆羅門，不借助梯子或任何輔助手段，能夠拿到這個缽，就將它贈與他。世尊（指釋迦牟尼佛）常常讚歎聲聞（Śrāvaka，聽聞佛法而修行的弟子）之中，目犍連的神通第一，你可以前去取缽。』當時，目犍連回答說：『難道要爲了一個木缽而顯現神通嗎？因此，我不去取。』當時，尊者賓頭盧就回到自己的房間。第二天清晨，他穿好衣服，拿著缽，儀容整潔，不左顧右盼，如同拿著盛滿油的缽一樣，意念集中，不使散亂，端正攝持五根（眼、耳、鼻、舌、身），如同牛被套上軛一樣，前往樹提長者的住所。長者遠遠地看見尊者賓頭盧走來，步伐安詳，身披僧伽梨（Saṃghāṭī，袈裟），手持錫杖，立即起身迎接，合掌說道：『賓頭盧，歡迎您！很久沒有來了。身體安康嗎？請在這裡就坐。』當時，尊者賓頭盧就坐下，樹提長者頂禮雙足后在一旁坐下。賓頭盧問長者：『我聽說你製作了旃檀缽，並豎起高大的木柱，將缽放在上面。如果任何沙門或婆羅門，不借助梯子或任何輔助手段，能夠拿到這個缽，就將它贈與他。是這樣嗎？』長者回答說：『確實有這樣的話。』當時，賓頭盧沒有從座位上起身，只是遙遙地伸出手去取缽。長者見到這種神通變化，歡喜踴躍。長者說道：『希望借用這個缽到舍內盛飯。』隨即進入舍內盛滿羹飯，交給賓頭盧。賓頭盧隨即起身，前往竹園迦蘭陀（Kalandaka，竹林精舍）處，告訴諸
【English Translation】 English version: 『If any Śrāmaṇa (wandering ascetic) or Brāhmaṇa (priest) can obtain it without using a ladder or any assistance, I will give it to them.』 The six teachers (referring to the leaders of six non-Buddhist schools of thought) thought, 『No one has the supernatural powers to obtain that bowl.』 Then they rose from their seats and shook their heads, departing. At that time, Venerable Pindola (one of the Sixteen Arhats) heard that the Śreṣṭhin (wealthy merchant or elder) Śreṣṭhin had made a Candana bowl (sandalwood bowl) and erected a tall wooden pole, ten 'ren' (ancient unit of length, approximately seven or eight 'zhang') above the ground. If any Śrāmaṇa or Brāhmaṇa could obtain it without using a ladder or any assistance, he would give it to them. At that time, Venerable Pindola went to Venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), prostrated at his feet, and sat to one side. Pindola said, 『Mahāmaudgalyāyana, you should know that the Śreṣṭhin Śreṣṭhin has made a Candana bowl and erected a tall wooden pole, ten 'ren' above the ground, placing the bowl on top. If any Śrāmaṇa or Brāhmaṇa can obtain it without using a ladder or any assistance, he will give it to them. The World-Honored One (referring to Śākyamuni Buddha) often praises Mahāmaudgalyāyana as the foremost in supernatural powers among the Śrāvakas (disciples who learn and practice the Dharma). You should go and obtain it.』 At that time, Mahāmaudgalyāyana replied, 『Should I display supernatural powers for a wooden bowl? Therefore, I will not go to obtain it.』 At that time, Venerable Pindola returned to his room. The next morning, he put on his robes, held his bowl, and was neat and tidy, not looking left or right, as if holding a bowl filled with oil, concentrating his mind, not allowing it to wander, and properly restraining his five senses (eyes, ears, nose, tongue, body), like an ox being yoked, and went to the residence of the Śreṣṭhin Śreṣṭhin. The Śreṣṭhin saw Venerable Pindola coming from afar, walking calmly, wearing the Saṃghāṭī (robe), and holding a staff, and immediately rose to greet him, placing his palms together and saying, 『Welcome, Pindola! It has been a long time since you have come here. Is your body well? Please sit here.』 At that time, Venerable Pindola sat down, and the Śreṣṭhin prostrated at his feet and sat to one side. Pindola asked the Śreṣṭhin, 『I heard that you made a Candana bowl and erected a tall wooden pole, placing the bowl on top. If any Śrāmaṇa or Brāhmaṇa can obtain it without using a ladder or any assistance, you would give it to them. Is that so?』 The Śreṣṭhin replied, 『Indeed, those are my words.』 At that time, Pindola did not rise from his seat but simply reached out his hand from afar to take the bowl. The Śreṣṭhin, seeing this miraculous transformation, rejoiced and was filled with joy. The Śreṣṭhin said, 『I wish to borrow this bowl to fill it with food in my house.』 Then he entered the house, filled it with soup and rice, and gave it to Pindola. Pindola then rose and went to the Kalandaka (bamboo grove monastery) in the Bamboo Grove, and told the others
比丘：「我向者至樹提長者家，大長木頭取此缽。」諸比丘聞不知何答，往具白世尊。世尊知而問賓頭盧：「汝審為此事耶？」「審爾。世尊！」世尊告曰：「云何比丘坐小木缽自現神足？賓頭盧！我今擯汝，終身不得般泥洹、不得住閻浮提。」時尊者賓頭盧受世尊擯，從坐起，頭面禮足繞三匝而去。時世尊見賓頭盧去不久，集和合僧，為沙門結戒：「若比丘恒自食缽破為五分，綴用。若更求好者，捨墮。比丘得新缽，當持故者還比丘僧。比丘僧持新者，授此比丘，終身持，壞乃止。」時賓頭盧還房收攝什物，即坐三昧沒閻浮提、出拘耶尼，于彼夏坐中授五百優婆塞、五百優婆夷戒、五百弟子授具足戒。起五百塔婆，五百房薦席床，拘遙枕各五百。賓頭盧于拘耶尼而作佛事。
佛在釋祇瘦迦維羅衛尼拘陀園。時諸釋種別有織衣坊。時六群比丘從諸長者乞求綖，來至親里釋家，語：「可敕織坊與我織成作衣。」時諸織人既不得價又不得食，各怨恨言：「此沙門釋子強以力逼迫，使我織衣。」十二法比丘便往具白世尊。世尊告曰：「若比丘詣長者家乞綖縷，強使非親里織作衣者，捨墮。」
佛在釋祇瘦迦維羅衛尼拘陀園。爾時迦維羅衛釋種與跋難陀釋子織衣。跋難陀聞釋種與我作衣，即往詣織坊，語織人言：
【現代漢語翻譯】 現代漢語譯本：比丘說：『我之前去樹提長者家，拿了一塊大木頭做了這個缽。』眾比丘聽了，不知道該如何回答，便去稟告世尊。世尊明知此事，便問賓頭盧：『你確實做了這件事嗎？』賓頭盧回答：『確實如此，世尊！』世尊告誡說：『為何比丘要坐在小木缽上，顯現神通呢？賓頭盧！我現在擯棄你，終身不得入涅槃，不得住在閻浮提(Jambudvipa，指我們所居住的這個世界)。』當時，尊者賓頭盧接受了世尊的擯棄，從座位上起身，頭面禮拜佛足，繞佛三圈后離去。當時，世尊見賓頭盧離去不久，召集僧眾，為沙門制定戒律：『如果比丘總是自己食用缽，並將缽打破為五份，然後縫綴使用。如果再尋求更好的缽，則犯捨墮罪。比丘得到新缽后，應當將舊缽還給比丘僧團。比丘僧團拿著新缽，授予這位比丘，終身持有，直到損壞為止。』當時，賓頭盧回到房間收拾物品，隨即入定，從閻浮提(Jambudvipa，指我們所居住的這個世界)消失，出現在拘耶尼(Kukkutārāma)。在那裡夏安居期間，他為五百優婆塞(Upasaka，男居士)、五百優婆夷(Upasika，女居士)授戒，為五百弟子授具足戒。建造了五百座塔婆(Stupa，佛塔)，提供了五百張房薦席床，以及各五百個拘遙枕。賓頭盧在拘耶尼(Kukkutārāma)行佛事。 佛陀住在釋迦族的祇瘦迦維羅衛(Kapilavastu)尼拘陀園(Nigrodha Park)。當時，釋迦族人另設有織衣坊。六群比丘從各位長者那裡乞求絲線，來到親戚釋迦族人家中，說：『可以命令織坊為我們織成衣服。』當時，織工們既得不到工錢又得不到食物，都怨恨地說：『這些沙門釋迦族子弟強行逼迫我們為他們織衣。』十二法比丘便去稟告世尊。世尊告誡說：『如果比丘去長者家乞求絲線，強迫非親戚的人織衣，則犯捨墮罪。』 佛陀住在釋迦族的祇瘦迦維羅衛(Kapilavastu)尼拘陀園(Nigrodha Park)。當時，迦維羅衛(Kapilavastu)的釋迦族人為跋難陀(Bhadanta)釋子織衣。跋難陀(Bhadanta)聽說釋迦族人為他織衣，便前往織坊，對織工們說：
【English Translation】 English version: A Bhikkhu (Buddhist monk) said: 'I went to the house of the elder Sudatta and took a large piece of wood to make this bowl.' The Bhikkhus, hearing this, did not know how to respond and reported the matter to the Buddha. The Buddha, knowing the matter, asked Pindola (name of a monk): 'Did you indeed do this?' 'Indeed, I did, O Buddha!' replied Pindola. The Buddha rebuked him, saying: 'Why should a Bhikkhu sit on a small wooden bowl and display his supernatural powers? Pindola! I now banish you; you shall not attain Parinirvana (final liberation) in this life, nor shall you dwell in Jambudvipa (the world we live in).' At that time, the venerable Pindola, accepting the Buddha's banishment, rose from his seat, bowed his head to the Buddha's feet, circumambulated him three times, and departed. Soon after Pindola's departure, the Buddha gathered the Sangha (Buddhist monastic community) and established a rule for the Shramanas (ascetics): 'If a Bhikkhu always eats from his own bowl, breaks it into five pieces, and then sews it back together, and then seeks a better bowl, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture). When a Bhikkhu obtains a new bowl, he should return the old one to the Bhikkhu Sangha. The Bhikkhu Sangha, taking the new bowl, should give it to this Bhikkhu to keep for life, until it is broken.' At that time, Pindola returned to his room, gathered his belongings, and immediately entered Samadhi (meditative state), disappearing from Jambudvipa (the world we live in) and appearing in Kukkutārāma. There, during the rainy season retreat, he gave precepts to five hundred Upasakas (male lay devotees), five hundred Upasikas (female lay devotees), and ordained five hundred disciples. He erected five hundred Stupas (Buddhist monuments), provided five hundred room mats and beds, and five hundred Kukkuta pillows each. Pindola performed Buddhist deeds in Kukkutārāma. The Buddha was residing in the Nigrodha Park near Kapilavastu, in the territory of the Shakyas. At that time, the Shakyas had separate weaving workshops. The group of six Bhikkhus begged for thread from various elders and went to their relatives' Shakya homes, saying: 'Order the weaving workshops to weave clothes for us.' At that time, the weavers, receiving neither wages nor food, complained with resentment, saying: 'These Shramana Shakyaputtas (ascetic sons of the Shakyas) are forcibly compelling us to weave clothes for them.' The group of twelve Bhikkhus then reported the matter to the Buddha. The Buddha admonished them, saying: 'If a Bhikkhu goes to the house of an elder to beg for thread and forces non-relatives to weave clothes, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture).' The Buddha was residing in the Nigrodha Park near Kapilavastu, in the territory of the Shakyas. At that time, the Shakyas of Kapilavastu were weaving clothes for the Shakya Bhikkhu Bhadanta. Bhadanta, hearing that the Shakyas were weaving clothes for him, went to the weaving workshop and said to the weavers:
「汝知不？與我織此衣極令好妙，我分衛飯食以相供給。」時跋難陀語諸比丘。比丘不知當何答，便往具白世尊。世尊告曰：「若比丘先未然許，竊至作房語織人言：『好織此衣極令使妙，我當分衛以相供給。』若得衣者，捨墮。」
佛在舍衛國祇樹給孤獨園。爾時跋難陀有一弟子戒行純備。跋難陀素性喜治生賈販，作是念：「我此弟子足供手力。」即以衣一領佈施弟子。爾時世尊于夏坐竟，將諸比丘著衣持缽普行分衛。跋難陀弟子辭索從佛，而不肯放。弟子報：「是非當去。」跋難陀語弟子：「我所以與汝衣者，事須手力故。若欲去者，留此衣。」即前強奪。弟子涕泣，詣如來所頭面禮足，具白世尊。世尊告曰：「若比丘與比丘衣，后便瞋恚強力還奪、若教人奪：『比丘取此衣來，我不與汝。』此比丘當還衣，彼比丘取衣者，捨墮。」
佛世尊游舍衛國祇樹給孤獨園。爾時世尊及比丘僧在舍衛夏坐。爾時比丘于歲里，人施衣，諸比丘不取，往白世尊。世尊告曰：「若比丘于歲里，人施衣，當善意受，莫逆檀越意。」佛因此事，世尊為沙門結戒：「十日未至歲，比丘得衣，即當受。若得新衣，應停至歲。過十日，當用施人。若留者，捨墮。」
佛世尊在舍衛國祇樹給孤獨園。時尊者婆覆常阿練兒(
【現代漢語翻譯】 現代漢語譯本：『你知道嗎？你為我織這件衣服要織得非常精美，我會把化緣來的食物分給你。』當時，跋難陀（Bhadanta）這樣對眾比丘說。比丘們不知道該如何回答，便去向世尊（Buddha）稟告。世尊告訴他們：『如果比丘事先沒有允許，私下跑到織工那裡說：『好好地織這件衣服，一定要織得非常精美，我將會把化緣來的食物分給你。』如果得到了衣服，就犯了捨墮（Nissaggiya Pacittiya）。』
佛陀（Buddha）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，跋難陀（Bhadanta）有一個弟子，戒行純潔完備。跋難陀（Bhadanta）平素喜歡經營買賣，心想：『我的這個弟子足以提供勞力。』於是將一件衣服佈施給弟子。當時，世尊（Buddha）在結束夏安居后，帶領眾比丘穿著衣服，拿著缽，普遍地去化緣。跋難陀（Bhadanta）的弟子告辭，想要跟隨佛陀（Buddha），跋難陀（Bhadanta）卻不肯放他走。弟子說：『我一定要離開。』跋難陀（Bhadanta）對弟子說：『我之所以給你這件衣服，是因為需要你的勞力。如果你想走，就把這件衣服留下。』隨即上前強行奪回。弟子哭泣著，前往如來（Tathagata）處，頂禮佛足，詳細地向世尊（Buddha）稟告。世尊（Buddha）說：『如果比丘將衣服給予其他比丘，之後又生氣，強行奪回，或者教唆他人奪取：『比丘，把這件衣服拿來，我不給你了。』這個比丘應當歸還衣服，那個取走衣服的比丘，犯了捨墮（Nissaggiya Pacittiya）。』
佛世尊（Buddha）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，世尊（Buddha）和比丘僧團在舍衛國（Śrāvastī）夏安居。當時，比丘們在一年之中，有人佈施衣服，眾比丘不接受，前去稟告世尊（Buddha）。世尊（Buddha）說：『如果比丘在一年之中，有人佈施衣服，應當善意接受，不要違背施主的心意。』佛陀（Buddha）因為這件事，世尊（Buddha）為沙門（Śrāmaṇa）制定戒律：『距離歲末還有十天時，比丘得到衣服，就應當接受。如果得到新衣服，應當保留到歲末。過了十天，應當歸還給施主。如果留下，就犯了捨墮（Nissaggiya Pacittiya）。』
佛世尊（Buddha）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，尊者婆覆（Bhava）常常住在阿蘭若（arañña，意為寂靜處）...
【English Translation】 English version: 'Do you know? You must weave this robe for me extremely well and exquisitely, and I will share with you the food I receive from alms.' At that time, Bhadanta (Bhadanta) spoke to the monks in this way. The monks did not know how to answer, so they went and reported it to the Buddha (Buddha). The Buddha (Buddha) told them: 'If a monk, without prior permission, secretly goes to a weaver and says: 'Weave this robe well, make it extremely exquisite, and I will share with you the food I receive from alms,' if he obtains the robe, he commits a Nissaggiya Pacittiya offense.'
The Buddha (Buddha) was in Jeta Grove, Anathapindika's Park (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). At that time, Bhadanta (Bhadanta) had a disciple whose conduct and precepts were pure and complete. Bhadanta (Bhadanta) was usually fond of managing business and trade, and he thought: 'This disciple of mine is sufficient to provide labor.' So he gave a robe to his disciple as a gift. At that time, the Buddha (Buddha), after completing the summer retreat, led the monks, wearing robes and carrying bowls, to go begging for alms everywhere. Bhadanta's disciple asked to leave and follow the Buddha (Buddha), but Bhadanta (Bhadanta) refused to let him go. The disciple said: 'I must leave.' Bhadanta (Bhadanta) said to the disciple: 'The reason I gave you this robe is because I need your labor. If you want to leave, leave this robe behind.' Then he stepped forward and forcibly took it back. The disciple wept and went to the Tathagata (Tathagata), prostrated himself at the Buddha's feet, and reported everything to the Buddha (Buddha) in detail. The Buddha (Buddha) said: 'If a monk gives a robe to another monk, and then becomes angry and forcibly takes it back, or instigates others to take it back: 'Monk, bring this robe here, I will not give it to you,' this monk should return the robe, and the monk who takes the robe commits a Nissaggiya Pacittiya offense.'
The Buddha (Buddha) was staying at Jeta Grove, Anathapindika's Park (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). At that time, the Buddha (Buddha) and the Sangha of monks were in Śrāvastī (Śrāvastī) for the summer retreat. At that time, during the year, people offered robes to the monks, but the monks did not accept them and went to report to the Buddha (Buddha). The Buddha (Buddha) said: 'If a monk is offered a robe during the year, he should accept it with good intentions and not go against the donor's wishes.' Because of this matter, the Buddha (Buddha) established a precept for the Śrāmaṇas (Śrāmaṇa): 'If a monk receives a robe ten days before the end of the year, he should accept it immediately. If he receives a new robe, he should keep it until the end of the year. After ten days, he should return it to the donor. If he keeps it, he commits a Nissaggiya Pacittiya offense.'
The Buddha (Buddha) was in Jeta Grove, Anathapindika's Park (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). At that time, Venerable Bhava (Bhava) often lived in the arañña (arañña, meaning a quiet place)...
空處也)留僧伽梨入舍衛國。還所在失僧伽梨，便語諸比丘：「我入舍衛城后失僧伽梨。」諸比丘不知當云何答，往具白世尊。世尊告曰：「三月后一月，阿練兒比丘住空閑處，欲有所至，前有虎狼盜賊。此比丘從空閑處，以三衣送寄城內，此比丘行得六宿離三衣。若過六宿，捨墮。」
佛世尊游舍衛國祇樹給孤獨園。時毗舍佉無夷羅母請佛及比丘僧，即夜施設飯具。明日敷坐，遣一使人至祇樹給孤獨園，白佛及僧：「飯食已辦，今時已到。」時此使人即到祇桓，值諸比丘露地洗浴像尼揵子，使人便作是念：「此間無有沙門釋子，純尼揵子滿祇桓中。」即還白：「無有沙門釋子，一切盡尼揵子滿祇桓中。」毗舍佉得道跡聰明人，便作是念：「比丘僧必當露地浴。」復重遣往白佛及僧：「食具已辦，今正是時。」使便往白。佛將比丘僧至毗舍佉舍，各次第坐。坐定，自手行澡水布種種食。比丘僧食竟，行澡水已，在一面坐，以曏者事具白世尊：「愿世尊聽施比丘舍賴。」世尊即許。佛達嚫而去。到祇桓，因此事為比丘結戒：「春一月過，比丘當作遮雨舍賴。半月一月得持，若過者捨墮。」(少未至歲一月)
佛世尊游舍衛國祇樹給孤獨園。爾時尊者夜舍與大比丘僧游拘薩羅界。長者婆羅門普識夜舍，供養比
【現代漢語翻譯】 現代漢語譯本： （空處也）留僧伽梨（Samghati，僧伽梨，指大衣）入舍衛國（Sravasti）。返回后發現僧伽梨丟失，便告訴眾比丘：『我進入舍衛城后丟失了僧伽梨。』眾比丘不知如何回答，便去稟告世尊（Bhagavan）。世尊告訴他們：『三個月后一個月，阿練若（Aranya，指空閑處）比丘住在空閑處，想要前往某處，前面有虎狼盜賊。這位比丘從空閑處，將三衣（Tricivara）送去寄存在城內，這位比丘行走六宿（六夜）可以離開三衣。如果超過六宿，則捨墮（Nissaggiya Pacittiya，指應捨棄並懺悔的罪）。』
佛世尊（Bhagavan）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，毗舍佉·無夷羅母（Visakha Migaramata）邀請佛陀和比丘僧團，當晚便準備了飯食。第二天鋪設座位，派遣一個使者前往祇樹給孤獨園，稟告佛陀和僧團：『飯食已經準備好，現在時間已到。』當時，這位使者到達祇桓（Jetavana），正值眾比丘在露天洗浴，像尼揵子（Nigantha，耆那教徒）一樣。使者便心想：『這裡沒有沙門釋子（Sramana Sakyaputta，指佛教僧侶），全是尼揵子佔據了祇桓。』便返回稟告：『沒有沙門釋子，全都是尼揵子佔據了祇桓。』毗舍佉是得道之人，聰明，便心想：『比丘僧必定是在露天洗浴。』又重新派遣使者前往稟告佛陀和僧團：『食物已經準備好，現在正是時候。』使者便前往稟告。佛陀帶領比丘僧團前往毗舍佉的住所，各自依次坐下。坐定后，毗舍佉親自倒水，擺放各種食物。比丘僧團用齋完畢，洗手后，在一旁坐下，將之前的事情詳細稟告世尊：『希望世尊允許佈施比丘遮雨的房舍。』世尊便允許了。佛陀接受供養后離去。到達祇桓后，因為這件事為比丘們制定戒律：『春季一個月過後，比丘應當建造遮雨的房舍。半個月或一個月可以持有，如果超過這個時間則捨墮。（少於未到一年一個月）』
佛世尊（Bhagavan）在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，尊者夜舍（Yasa）與大比丘僧團在拘薩羅（Kosala）地區游化。長者婆羅門普遍認識夜舍，供養比丘。
【English Translation】 English version: （In an empty place）He left his Samghati (outer robe) to enter Sravasti (Savatthi). Upon returning, he found his Samghati missing and told the bhikkhus, 'I lost my Samghati after entering Sravasti.' The bhikkhus, unsure how to respond, went to inform the Blessed One (Bhagavan). The Blessed One told them, 'One month after three months, an Aranya (forest dwelling) bhikkhu living in a secluded place, desiring to go somewhere, faces tigers, wolves, and thieves. This bhikkhu, from the secluded place, sends his Tricivara (three robes) to be stored in the city. This bhikkhu can be separated from his three robes for six nights. If it exceeds six nights, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).'
The Blessed One (Bhagavan) was dwelling at Jetavana Anathapindika-arama (Jeta Grove, the monastery of Anathapindika) in Sravasti (Savatthi). At that time, Visakha Migaramata invited the Buddha and the Sangha of bhikkhus, and that night she prepared the food. The next day, she arranged the seats and sent a messenger to Jetavana Anathapindika-arama, informing the Buddha and the Sangha, 'The food is ready, the time has come.' When the messenger arrived at Jetavana, he saw the bhikkhus bathing in the open, like the Niganthas (Jains). The messenger thought, 'There are no Sramana Sakyaputtas (Buddhist monks) here, only Niganthas filling Jetavana.' He returned and reported, 'There are no Sramana Sakyaputtas, only Niganthas filling Jetavana.' Visakha, being a wise and intelligent follower, thought, 'The Sangha of bhikkhus must be bathing in the open.' She sent the messenger again to inform the Buddha and the Sangha, 'The food is ready, now is the time.' The messenger went and informed them. The Buddha led the Sangha of bhikkhus to Visakha's residence, and they sat down in order. After they were seated, Visakha personally poured water and served various foods. After the Sangha of bhikkhus had finished eating and washed their hands, they sat to one side and explained the previous incident to the Blessed One in detail, 'We wish that the Blessed One would allow the donation of rain-shelters for the bhikkhus.' The Blessed One agreed. The Buddha departed after receiving the offering. Upon arriving at Jetavana, because of this incident, he established a rule for the bhikkhus: 'After one month of spring has passed, the bhikkhus should construct rain-shelters. They may keep them for half a month or a month; if they keep them longer, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). (Less than one month before the end of the year)'
The Blessed One (Bhagavan) was dwelling at Jetavana Anathapindika-arama (Jeta Grove, the monastery of Anathapindika) in Sravasti (Savatthi). At that time, the Venerable Yasa was traveling with a large Sangha of bhikkhus in the Kosala region. Wealthy householders and Brahmins widely recognized Yasa and offered alms to the bhikkhus.
丘僧飯餅甘饌，及白㲲施比丘。僧達嚫所得物。夜舍持入已，諸比丘見，自相謂言：「此比丘云何取比丘僧物？」即往白世尊。世尊告曰：「若比丘知是比丘僧物，自入己；檀越欲施比丘僧物，求以入己，捨墮。」
佛游舍衛國祇樹給孤獨園。時尊者必陵伽婆蔡患兩眼痛，諸長者婆羅門送飯食供具、四種藥酥麻油蜜黑石蜜，貯積日日服。諸比丘見，往具白世尊。世尊因此事，集和合僧，備十功德，佛為沙門結戒：「若比丘積貯四種藥，不得過七日。過者，捨墮。」
優波離白佛：「云何名尼薩祇？世尊！」世尊告曰：「若三失三衣，更不得受亦不得著。若貿易、若丐人，此名尼薩祇貝逸提。名燒聖道根渚人，不得生三昧，此名捨墮。」
鼻奈耶卷第六 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第七
姚秦涼州沙門竺佛念等譯
波逸提法之一
佛世尊游舍衛國祇樹給孤獨園。時尊者羅蕓于眾人中戲笑妄語。諸比丘誨責：「汝為佛子，云何妄語？」諸比丘往具白世尊。世尊告羅蕓曰：「汝何為戲笑妄語？」以偈誨責羅蕓：
「妄語地獄近， 作之言不作， 二罪后俱受， 是行自牽去。 法衣在其身， 為惡不自禁， 茍為惡行者，
【現代漢語翻譯】 現代漢語譯本 丘僧接受了飯餅等美食，以及白㲲（一種細白布）供養比丘。僧人將供養所得之物帶回住所。其他比丘見到后，互相議論說：『這位比丘怎麼能拿取比丘僧團的物品呢？』 於是前去稟告世尊（佛陀）。世尊告誡說：『如果比丘明知是比丘僧團的物品，卻據爲己有；或者施主本欲供養比丘僧團的物品，比丘卻設法據爲己有，此為捨墮（一種罪名）。』 佛陀在舍衛國（古印度地名）祇樹給孤獨園（寺廟名）游化。當時，尊者必陵伽婆蔡（一位比丘的名字）患有眼疾，諸位長者（有地位的人）和婆羅門（古印度祭司階層）送來飯食供養，以及四種藥物：酥油、麻油、蜂蜜、黑石蜜，儲存起來每日服用。其他比丘見到后，前去稟告世尊。世尊因此事，召集僧團，具備十種功德，佛陀為沙門（出家人）制定戒律：『如果比丘積存四種藥物，不得超過七日。超過者，為捨墮。』 優波離（佛陀的弟子）問佛：『什麼叫做尼薩祇（捨墮）？世尊！』 世尊告誡說：『如果三次遺失三衣（比丘的袈裟），就不能再接受，也不能再穿著。如果進行交易、或者向人乞討，這叫做尼薩祇貝逸提（捨墮的一種）。這如同燒燬聖道的根本，使人不得生三昧（禪定），這叫做捨墮。』 《鼻奈耶卷第六》 《大正藏》第24冊 No. 1464 《鼻奈耶》 《鼻奈耶卷第七》 姚秦涼州沙門竺佛念等譯 波逸提法（一種戒律）之一 佛世尊在舍衛國祇樹給孤獨園游化。當時，尊者羅蕓在眾人中戲笑妄語。其他比丘勸誡說：『你身為佛子，怎麼能妄語呢？』 諸比丘前去稟告世尊。世尊告誡羅蕓說：『你為何戲笑妄語？』 並用偈語告誡羅蕓： 『妄語之人地獄近，做了卻說沒做過，兩種罪過之後都要承受，這樣的行為是自取滅亡。 身披法衣卻為非作歹，作惡卻不能自我約束，如果執意作惡，』
【English Translation】 English version A certain monk received rice cakes and other delicious food, as well as white 'tattara' (a fine white cloth) offered to the 'bhikkhus' (monks). The monk took the offerings he received back to his dwelling. When the other 'bhikkhus' saw this, they discussed among themselves, saying, 'How can this 'bhikkhu' take the property of the 'bhikkhu sangha' (monk community)?' They then went to report this to the 'Bhagavan' (Buddha). The 'Bhagavan' instructed, 'If a 'bhikkhu' knows that something belongs to the 'bhikkhu sangha', but takes it for himself; or if a donor intends to offer something to the 'bhikkhu sangha', but the 'bhikkhu' contrives to take it for himself, this is 'nissaggiya pacittiya' (an offense requiring forfeiture).' The Buddha was traveling in Shravasti (an ancient Indian city) at Jeta Grove Anathapindika's Park (a monastery). At that time, the venerable Pilingavatsa (name of a 'bhikkhu') was suffering from eye pain. Various elders (people of high status) and Brahmins (ancient Indian priestly class) sent food offerings, as well as four kinds of medicine: ghee, sesame oil, honey, and black molasses, which he stored up to take daily. When the other 'bhikkhus' saw this, they went to report it to the 'Bhagavan'. Because of this matter, the 'Bhagavan' gathered the 'sangha' (monk community), possessing ten virtues, and the Buddha established a precept for the 'shramanas' (ascetics): 'If a 'bhikkhu' accumulates the four kinds of medicine, he must not keep them for more than seven days. If he exceeds this, it is 'nissaggiya pacittiya'.' Upali (a disciple of the Buddha) asked the Buddha, 'What is called 'nissaggiya' (forfeiture), 'Bhagavan'?' The 'Bhagavan' replied, 'If one loses the three robes ('tricivara', the three robes of a 'bhikkhu') three times, one can no longer receive them, nor can one wear them. If one engages in trade or begs from others, this is called 'nissaggiya pacittiya' (an offense requiring forfeiture). This is like burning the root of the holy path, preventing one from attaining 'samadhi' (meditative concentration); this is called 'nissaggiya pacittiya'.' 《Vinaya Volume VI》 《Taisho Tripitaka》 Volume 24 No. 1464 《Vinaya》 《Vinaya Volume VII》 Translated by 'Shramana' Zhu Fonian and others from Liangzhou, Yao Qin Dynasty One of the 'Payantika' (a type of precept) The Buddha 'Bhagavan' was traveling in Shravasti at Jeta Grove Anathapindika's Park. At that time, the venerable Raga was joking and lying among the crowd. The 'bhikkhus' admonished him, 'You are a son of the Buddha, how can you lie?' The 'bhikkhus' went to report this to the 'Bhagavan'. The 'Bhagavan' told Raga, 'Why are you joking and lying?' And admonished Raga with a 'gatha' (verse): 'The liar is close to hell, saying he did not do what he did, both sins will be suffered later, such behavior leads to one's own destruction. Wearing the Dharma robe but doing evil, unable to restrain oneself from doing evil, if one insists on doing evil,'
命逝墮地獄。 無戒受供養， 街巷乞不慚， 死啖燒鐵丸， 極熱劇赤火。」
如是世尊誨責已，為沙門結戒：「若比丘戲笑妄語者，貝夜提。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘種類罵諸比丘。諸比丘往具白世尊。世尊告曰：「若比丘種類相罵者，貝夜提。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘常與十七群比丘共諍。此間聞語，便往告彼；彼間聞語，便來告此。諸比丘聞，往白世尊。世尊告曰：「若比丘調戲兩舌斗亂彼此者，貝夜提。」
佛世尊游拘舍彌瞿師羅園。彼拘舍彌比丘喜斗系閉，坐眾耆老事以得解。六群比丘還揚舉本事：「諸君以何事諍不使我等斷？」諸比丘聞六群比丘事解還揚舉，往具白世尊。世尊告曰：「若比丘諍，如法事止，還揚舉者，貝夜提。」
佛世尊游舍衛國祇樹給孤獨園。時迦留陀夷獨入宮，與末利夫人說法。王諸大臣自相謂言：「云何比丘獨入宮說法？」十二法比丘往白世尊。世尊告曰：「若比丘獨與女人說法，不得過五六語，除其有人，貝夜提。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘向沙彌說毗尼語。諸比丘見，「云何向未受大戒者說戒？」往具白世尊。世尊告曰：「若比丘向未受大戒者說一句戒法，貝
【現代漢語翻譯】 現代漢語譯本： 命終之後墮入地獄。 沒有持戒的人接受供養，在街巷乞討卻不知羞慚， 死後吞食燒紅的鐵丸，在極熱的熾熱火焰中受苦。」
世尊如此教誨責備之後，為沙門制定戒律：『如果比丘戲笑妄語，犯貝夜提（Payantika，一種罪名）。』
佛世尊在舍衛國祇樹給孤獨園。當時六群比丘用各種方式辱罵其他比丘。其他比丘前去稟告世尊。世尊告誡說：『如果比丘用各種方式互相辱罵，犯貝夜提。』
佛世尊在舍衛國祇樹給孤獨園。當時六群比丘經常與十七群比丘爭吵。這邊聽到什麼話，就去告訴那邊；那邊聽到什麼話，就來告訴這邊。其他比丘聽到后，前去稟告世尊。世尊告誡說：『如果比丘調撥是非，兩舌挑撥，使彼此爭鬥，犯貝夜提。』
佛世尊在拘舍彌瞿師羅園。那裡的拘舍彌比丘喜歡爭鬥，互相囚禁，由眾位年長的比丘處理才得以解決。六群比丘又重新宣揚這件事：『各位因為什麼事爭吵，不讓我們來判斷？』其他比丘聽到六群比丘在事情解決后又重新宣揚，前去稟告世尊。世尊告誡說：『如果比丘爭端已經依法平息，又重新宣揚，犯貝夜提。』
佛世尊在舍衛國祇樹給孤獨園。當時迦留陀夷（Kāludāyi，人名）獨自進入王宮，為末利夫人（Mallikā，人名）說法。國王和大臣們私下議論說：『為什麼這位比丘獨自進入王宮說法？』十二位修法的比丘前去稟告世尊。世尊告誡說：『如果比丘獨自與女人說法，不得超過五六句話，除非有其他人在場，犯貝夜提。』
佛世尊在舍衛國祇樹給孤獨園。當時六群比丘向沙彌（Śrāmaṇera，未受具足戒的出家男子）說毗尼（Vinaya，戒律）的言語。其他比丘看到后，說：『怎麼能向未受具足戒的人說戒律？』前去稟告世尊。世尊告誡說：『如果比丘向未受具足戒的人說一句戒律，犯貝
【English Translation】 English version: After death, they fall into hell. Those without precepts receive offerings, begging in the streets without shame, After death, they devour burning iron balls, suffering in extremely hot, blazing flames.'
After the World Honored One had thus instructed and rebuked them, he established a precept for the monks: 'If a Bhikshu (monk) speaks falsehoods in jest, it is a Payantika (a type of offense).'
The Buddha, the World Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī, ancient city in India). At that time, the group of six Bhikshus (monks) reviled the other Bhikshus in various ways. The other Bhikshus went and reported this to the World Honored One. The World Honored One admonished them, saying: 'If Bhikshus revile each other in various ways, it is a Payantika.'
The Buddha, the World Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the group of six Bhikshus often quarreled with the group of seventeen Bhikshus. Upon hearing words from this side, they would go and tell the other side; upon hearing words from the other side, they would come and tell this side. The other Bhikshus heard this and went to report it to the World Honored One. The World Honored One admonished them, saying: 'If Bhikshus engage in mischievous gossip, using divisive speech to incite conflict between one another, it is a Payantika.'
The Buddha, the World Honored One, was dwelling in the Ghosita Garden in Kaushambi (Kauśāmbī, an ancient city in India). The Bhikshus in Kaushambi enjoyed fighting and imprisoning each other, and the matter was resolved by the assembly of elder Bhikshus. The group of six Bhikshus then re-publicized the matter, saying: 'Why did you all quarrel over this matter without letting us judge it?' The other Bhikshus heard that the group of six Bhikshus had re-publicized the matter after it had been resolved, and went to report it to the World Honored One. The World Honored One admonished them, saying: 'If a Bhikshu re-publicizes a dispute that has been settled according to the Dharma (law), it is a Payantika.'
The Buddha, the World Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, Kāludāyi (name of a person) entered the palace alone and preached the Dharma to Mallikā (name of a person), the queen. The king and his ministers privately discussed, saying: 'Why does this Bhikshu enter the palace alone to preach the Dharma?' The twelve Dharma-practicing Bhikshus went to report this to the World Honored One. The World Honored One admonished them, saying: 'If a Bhikshu preaches the Dharma to a woman alone, he should not speak more than five or six sentences, unless there is someone else present, it is a Payantika.'
The Buddha, the World Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the group of six Bhikshus spoke words of the Vinaya (rules of discipline) to the Śrāmaṇera (novice monk). The other Bhikshus saw this and said: 'How can they speak the precepts to someone who has not yet received full ordination?' They went to report this to the World Honored One. The World Honored One admonished them, saying: 'If a Bhikshu speaks even one sentence of the precepts to someone who has not yet received full ordination, it is a Pay
夜提。」
佛世尊游舍衛國祇樹給孤獨園。時有一比丘入沙彌聚，自稱譽言：「我得初禪第二第三第四禪、慈悲喜護。」諸比丘見即往責數：「云何比丘向未受大戒者自稱得禪？」往具白世尊。世尊告曰：「若比丘向未受大戒人自稱譽言：『我知是見是。』實者，貝逸提。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘語不受大戒人：「某甲比丘犯僧伽婆施沙、貝逸提。」諸比丘聞，便往白世尊。世尊告曰：「若比丘向未受大戒人說，犯僧伽婆施沙、貝逸提者，除其僧使，貝逸提。」
佛世尊游舍衛國祇樹給孤獨園。時諸長者來詣園房觀看，若還去者身饑不能得達，便語十二法比丘：「此沙門釋子常食人供，而到園了無待賓。」比丘語六群比丘：「此諸長者詣園觀看，若還去時饑不能得至，可聽少糴穀米以供賓客。」六群比丘答言：「大善。」后比丘多糴穀米以待賓客。六群比丘語諸比丘：「誰使汝等大散僧物糴穀米以待賓客？」比丘答：「君前自許。」復言：「我不許汝。」諸比丘不知當何答，往白世尊。世尊告曰：「若比丘先共要，後作是語：『汝減比丘僧物。』用違前要者，貝逸提。」
佛世尊游舍衛國祇樹給孤獨園。時十五日撾揵䆈，比丘僧集說戒。尊者闡怒語諸比丘：「半月用說
【現代漢語翻譯】 現代漢語譯本 『夜提。』（Niyati，意為不如法）
佛世尊在舍衛國祇樹給孤獨園。當時有一位比丘進入沙彌（Śrāmaṇera，佛教出家男子）的群體中，自我稱讚說：『我得到了初禪、第二禪、第三禪、第四禪，以及慈、悲、喜、舍（四無量心）。』眾比丘見到后，前去責備他說：『為何比丘向未受具足戒的人自稱得到禪定？』然後將此事詳細稟告世尊。世尊告誡說：『如果比丘向未受具足戒的人自我稱讚說：「我知道這個，我見到那個」，如果屬實，則犯貝逸提（Pāyattika，一種戒律名稱）。』
佛世尊在舍衛國祇樹給孤獨園。當時六群比丘對未受具足戒的人說：『某甲比丘犯了僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）、貝逸提。』眾比丘聽到后，便去稟告世尊。世尊告誡說：『如果比丘向未受具足戒的人說，某人犯了僧伽婆尸沙、貝逸提，除非是僧團的使者，否則犯貝逸提。』
佛世尊在舍衛國祇樹給孤獨園。當時一些長者來到園林房舍參觀，如果回去時感到飢餓，無法到達目的地，便對十二法比丘說：『這些沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）經常接受人們的供養，但到了園林卻沒有招待客人的東西。』比丘對比六群比丘說：『這些長者來到園林參觀，如果回去時感到飢餓，無法到達目的地，可以允許少量購買穀米來招待客人。』六群比丘回答說：『很好。』後來，比丘們大量購買穀米來招待客人。六群比丘對比丘們說：『是誰讓你們如此浪費僧團的財物，大量購買穀米來招待客人？』比丘回答說：『是你們之前自己允許的。』六群比丘又說：『我沒有允許你們。』眾比丘不知道該如何回答，便去稟告世尊。世尊告誡說：『如果比丘先共同約定，後來又說：『你們減少了比丘僧團的財物。』用違背之前的約定，則犯貝逸提。』
佛世尊在舍衛國祇樹給孤獨園。當時在十五日敲擊犍椎（Ghaṇṭā，報時或集眾的法器），比丘僧眾聚集在一起誦戒。尊者闡怒（Chanda，人名）對比丘們說：『半個月誦戒有什麼用？』
【English Translation】 English version 'Niyati.' (Meaning: improper conduct)
The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, there was a Bhikshu (Buddhist monk) who entered a group of Shramaneras (novice monks) and praised himself, saying, 'I have attained the first Dhyana (meditative state), the second, the third, and the fourth Dhyana, as well as loving-kindness, compassion, joy, and equanimity (the Four Immeasurables).' When the Bhikshus saw this, they went to rebuke him, saying, 'Why does a Bhikshu claim to have attained Dhyana to those who have not received the full precepts?' Then they reported the matter in detail to the World-Honored One. The World-Honored One instructed, 'If a Bhikshu praises himself to those who have not received the full precepts, saying, "I know this, I see that," if it is true, he commits a Payattika (a type of monastic offense).'
The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, the group of six Bhikshus said to those who had not received the full precepts, 'So-and-so Bhikshu has committed a Samghavasesa (a serious offense second only to Parajika) and a Payattika.' When the Bhikshus heard this, they went to report it to the World-Honored One. The World-Honored One instructed, 'If a Bhikshu tells those who have not received the full precepts that someone has committed a Samghavasesa or a Payattika, unless he is an envoy of the Sangha (monastic community), he commits a Payattika.'
The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, some elders came to the garden monastery to visit. If they felt hungry on their way back and could not reach their destination, they would say to the twelve Dharma Bhikshus, 'These Shramana Shakyamuni's (disciples of Shakyamuni Buddha) always receive offerings from people, but when they arrive at the garden, there is nothing to entertain guests.' The Bhikshus said to the group of six Bhikshus, 'These elders have come to the garden to visit. If they feel hungry on their way back and cannot reach their destination, it may be permissible to buy a small amount of grain and rice to entertain the guests.' The group of six Bhikshus replied, 'Very good.' Later, the Bhikshus bought a large amount of grain and rice to entertain the guests. The group of six Bhikshus said to the Bhikshus, 'Who allowed you to waste the Sangha's property so much, buying a large amount of grain and rice to entertain the guests?' The Bhikshus replied, 'You yourselves permitted it before.' The group of six Bhikshus then said, 'I did not permit you.' The Bhikshus did not know how to respond, so they went to report it to the World-Honored One. The World-Honored One instructed, 'If Bhikshus first make a joint agreement, and later say, "You have reduced the property of the Bhikshu Sangha," using it to violate the previous agreement, they commit a Payattika.'
The Buddha, the World-Honored One, was dwelling in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, on the fifteenth day, the Ghanta (a bell used to announce the time or gather the assembly) was struck, and the Bhikshu Sangha gathered together to recite the precepts. The Venerable Chanda (a personal name) said to the Bhikshus, 'What is the use of reciting the precepts every half month?'
是雜碎戒為？使諸比丘愁憒不得行道。」諸比丘聞，便往白世尊。世尊因此事，集和合僧，備十功德，佛為沙門結戒：「若比丘說戒之日作是語：『半月用說此雜碎戒為？』彈卻戒者，貝逸提。」
佛世尊游舍衛國祇樹給孤獨園。六群比丘斫樹作床，樹神瞋，往語十二法比丘：「我所居舍盡斫壞。」諸比丘往白世尊。世尊告曰：「有神依樹根、有神依樹岐、有神依樹枝里、有神依樹皮里、有神依樹皮裂中、有神依樹蓓蕾、有神依樹葉、有神依樹花住、有神依樹果，一切藥草樹木盡有神。神所以依住者，食其香故。若比丘自斫樹、教他斫，墮。」
佛世尊游舍衛國祇樹給孤獨園。六群比丘常與十七群比丘共諍，十七群比丘不能忍，卒便瞋恚。諸十二法比丘聞，往白世尊。世尊告曰：「卒瞋恚者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘撓擾激動阿練兒：「諸君已得初禪第二第三第四，盡生死修梵行。」諸比丘聞，便往白世尊。世尊告曰：「若比丘激動人使瞋者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘于露地敷床廌席拘柘，竟日坐論，便起去。時天大雨，盡污濕座具床廌席拘拓。諸長者見，自相謂言：「我等減損子孫分以供比丘僧。此比丘不慚，取他信施，使雨澆爛。」
【現代漢語翻譯】 現代漢語譯本：『這是些瑣碎的戒律嗎？為什麼要讓我們這些比丘感到憂愁煩悶，無法修行？』比丘們聽了，便去稟告世尊。世尊因此事，集合僧眾，具備十種功德，佛陀為沙門制定戒律：『如果比丘在誦戒之日說這樣的話：『半個月誦這些瑣碎的戒律有什麼用呢？』從而輕視戒律，犯波逸提罪。』
佛世尊在舍衛國祇樹給孤獨園。六群比丘砍伐樹木製作床，樹神嗔怒，前去告訴十二法比丘：『我所居住的地方都被砍壞了。』比丘們前去稟告世尊。世尊告誡說：『有神依附在樹根，有神依附在樹枝，有神依附在樹枝裡面，有神依附在樹皮裡面，有神依附在樹皮的裂縫中，有神依附在樹的蓓蕾，有神依附在樹葉，有神依附在樹花上，有神依附在樹的果實上，一切藥草樹木都有神。神依附在上面，是因為食用它們的香氣。如果比丘自己砍伐樹木，或者教別人砍伐，犯墮罪。』
佛世尊在舍衛國祇樹給孤獨園。六群比丘經常與十七群比丘爭吵，十七群比丘無法忍受，最終生氣。十二法比丘聽說了，前去稟告世尊。世尊告誡說：『突然生氣的人，犯墮罪。』
佛世尊在舍衛國祇樹給孤獨園。當時六群比丘擾亂阿蘭若（arañña，指遠離人煙的修行場所）的比丘：『你們已經證得初禪、二禪、三禪、四禪，斷絕生死，修習梵行。』比丘們聽了，便去稟告世尊。世尊告誡說：『如果比丘煽動他人使之生氣，犯墮罪。』
佛世尊在舍衛國祇樹給孤獨園。當時六群比丘在露天鋪設床、廌席（一種用粗毛織成的蓆子）、拘柘（一種草蓆），整天坐在上面談論，然後起身離去。當時天降大雨，全部淋濕了座具、床、廌席、拘拓。各位長者看見了，互相說道：『我們減少子孫的份額來供養比丘僧。這些比丘不知慚愧，拿取他人的信施，讓雨水澆爛。』
【English Translation】 English version: 'Are these trivial precepts? Why do they make us monks feel worried and unable to practice?' When the monks heard this, they went to report to the World Honored One. Because of this matter, the World Honored One gathered the Sangha, possessing ten merits, and the Buddha established precepts for the Shramanas (śrāmaṇa, wandering ascetics): 'If a monk says on the day of reciting the precepts: 'What is the use of reciting these trivial precepts every half month?' and thereby despises the precepts, he commits a Pāyantika (pāyantika, an offense requiring confession).'
The Buddha, the World Honored One, was in Jeta Grove Anathapindika's (Anāthapiṇḍika, a wealthy merchant and a major patron of the Buddha) Park in Shravasti (Śrāvastī, one of the six major cities of ancient India). The Group of Six monks were cutting down trees to make beds. The tree spirit was angry and went to tell the Group of Twelve monks: 'The places where I live have all been cut down.' The monks went to report to the World Honored One. The World Honored One warned: 'There are spirits dwelling in the roots of trees, spirits dwelling in the branches of trees, spirits dwelling inside the branches of trees, spirits dwelling inside the bark of trees, spirits dwelling in the cracks of the bark of trees, spirits dwelling in the buds of trees, spirits dwelling in the leaves of trees, spirits dwelling in the flowers of trees, and spirits dwelling in the fruits of trees. All medicinal herbs and trees have spirits. The reason why spirits dwell in them is because they eat their fragrance. If a monk cuts down a tree himself or teaches others to cut it down, he commits a Dukkaṭa (dukkata, an offense of wrong-doing).'
The Buddha, the World Honored One, was in Jeta Grove Anathapindika's Park in Shravasti. The Group of Six monks often argued with the Group of Seventeen monks. The Group of Seventeen monks could not bear it and eventually became angry. The Group of Twelve monks heard about it and went to report to the World Honored One. The World Honored One warned: 'Those who suddenly become angry commit a Dukkaṭa.'
The Buddha, the World Honored One, was in Jeta Grove Anathapindika's Park in Shravasti. At that time, the Group of Six monks disturbed the Aranyaka (arañña, monks living in the forest) monks: 'You have already attained the first Dhyana (jhāna, meditative state), the second, the third, and the fourth, cut off birth and death, and practice Brahmacharya (brahmacarya, holy life).' When the monks heard this, they went to report to the World Honored One. The World Honored One warned: 'If a monk incites others to become angry, he commits a Dukkaṭa.'
The Buddha, the World Honored One, was in Jeta Grove Anathapindika's Park in Shravasti. At that time, the Group of Six monks spread out beds, rush mats, and kusha grass mats in the open, sat and discussed all day, and then got up and left. At that time, there was heavy rain, which completely soaked the seats, beds, rush mats, and kusha grass mats. The elders saw this and said to each other: 'We reduce the share of our descendants to support the Sangha of monks. These monks are shameless, taking the offerings of others and letting the rain rot them.'
十二法比丘往白世尊。世尊告曰：「若比丘于露地敷比丘僧床廌席拘拓，若坐若臥。起后不自收、不教他人收者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘于房中敷臥具，起去後不收，坐具蟲食。諸長者來房中見，自相謂言：「此沙門釋子夜臥已不收臥具，使蟲啖食。」十二法比丘聞，往白世尊。世尊告曰：「若比丘比丘僧坐具于房中敷，若坐若臥。起后不自收、不教人收者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時尊者耶舍將五百眾從拘薩羅至舍衛國，六群比丘自相謂言：「我等小避，須此比丘掃灑房室敷坐具已，我等當往問：『君為幾歲？』彼自當說爾許歲。答言：『我等大君。若不出者，當強驅出。』」伺諸比丘掃灑房室敷坐具已，即往問：「君為幾歲？」答：「我爾許歲。」六群比丘言：「我大君。促出去，不須住此。」諸比丘不知當云何，往白世尊。世尊告曰：「若比丘至比丘房，詐為瞋恚驅他使出、若使人驅者，墮。」
佛世尊游舍衛國祇樹給孤獨園。有眾多比丘于講堂前夜敷坐具，或禪或臥。迦留陀夷從后至，亦敷坐具臥。時迦留陀夷詐囈喘，喘息粗惡，如厭喚呼、手腳煩擾。諸坐禪比丘不住，即皆收坐具避去。諸十二法比丘聞，往白世尊。世尊告曰：「若比丘于房中
【現代漢語翻譯】 現代漢語譯本：十二位持法的比丘去稟告世尊。世尊說：『如果比丘在露天鋪設比丘僧的床、廌席（一種用草或毛編織的坐墊）或拘拓（一種坐具），然後坐在上面或躺在上面。起身之後，不自己收拾，也不教別人收拾，就犯墮罪。』
佛世尊在舍衛國祇樹給孤獨園游化。當時，六群比丘在房間里鋪設臥具，起身離開后不收拾，導致坐具被蟲蛀食。一些長者來到房間里看見了，互相說道：『這些沙門釋子晚上睡覺后不收拾臥具，讓蟲子啃食。』十二位持法的比丘聽說了，去稟告世尊。世尊說：『如果比丘在房間里鋪設比丘僧的坐具，然後坐在上面或躺在上面。起身之後，不自己收拾，也不教別人收拾，就犯墮罪。』
佛世尊在舍衛國祇樹給孤獨園游化。當時，尊者耶舍帶領五百位比丘從拘薩羅國來到舍衛國，六群比丘互相說道：『我們稍微避讓一下，等這些比丘打掃房間、鋪設坐具之後，我們再去問：『您幾歲了？』他們自然會說自己多少歲。然後我們回答說：『我們是你們的大師。』如果不出去，就強行驅趕出去。』他們等那些比丘打掃房間、鋪設坐具完畢后，就去問：『您幾歲了？』對方回答：『我多少歲。』六群比丘說：『我們是您的大師。快出去，不需要住在這裡。』那些比丘不知道該怎麼辦，去稟告世尊。世尊說：『如果比丘到其他比丘的房間，假裝生氣驅趕他人出去，或者指使別人驅趕，就犯墮罪。』
佛世尊在舍衛國祇樹給孤獨園游化。有許多比丘在講堂前晚上鋪設坐具，有的禪坐，有的躺臥。迦留陀夷從後面來到，也鋪設坐具躺下。當時，迦留陀夷假裝說夢話，喘息粗重，好像被魘住一樣呼叫、手腳煩躁。那些禪坐的比丘無法忍受，就都收拾坐具避開了。十二位持法的比丘聽說了，去稟告世尊。世尊說：『如果比丘在房間里
【English Translation】 English version: The twelve Dharma-holding Bhikkhus went to the Blessed One and reported this matter. The Blessed One said, 'If a Bhikkhu spreads out a Bhikkhu Sangha's bed, deer hide mat (a cushion woven from grass or wool), or Kutaka (a type of seat) in an open space, and sits or lies down on it. After getting up, if he does not collect it himself or instruct others to collect it, he commits a Dukkaṭa offense.'
The Blessed One was dwelling at Jetavana Monastery in Anathapindika's Park, near Savatthi. At that time, the group-of-six Bhikkhus spread out bedding in their rooms, and after leaving, they did not collect it, causing the seating mats to be eaten by insects. Some elders came to the rooms and saw this, saying to each other, 'These Shramana Sakyaputtas do not collect their bedding after sleeping at night, allowing insects to eat it.' The twelve Dharma-holding Bhikkhus heard this and went to report it to the Blessed One. The Blessed One said, 'If a Bhikkhu spreads out a Bhikkhu Sangha's seating mat in a room, and sits or lies down on it. After getting up, if he does not collect it himself or instruct others to collect it, he commits a Dukkaṭa offense.'
The Blessed One was dwelling at Jetavana Monastery in Anathapindika's Park, near Savatthi. At that time, Venerable Yasa led five hundred monks from Kosala to Savatthi. The group-of-six Bhikkhus said to each other, 'Let us move aside slightly. After these Bhikkhus sweep the rooms and spread out the seating mats, we will go and ask, 'How old are you?' They will naturally say their age. Then we will reply, 'We are your seniors.' If they do not leave, we will forcibly drive them out.' After waiting for the Bhikkhus to sweep the rooms and spread out the seating mats, they went and asked, 'How old are you?' The others replied, 'I am this old.' The group-of-six Bhikkhus said, 'We are your seniors. Quickly leave, you don't need to stay here.' The Bhikkhus did not know what to do and went to report it to the Blessed One. The Blessed One said, 'If a Bhikkhu goes to another Bhikkhu's room and pretends to be angry to drive him out, or instructs others to drive him out, he commits a Dukkaṭa offense.'
The Blessed One was dwelling at Jetavana Monastery in Anathapindika's Park, near Savatthi. Many Bhikkhus spread out seating mats in front of the lecture hall at night, some meditating, some lying down. Kaludayi came from behind and also spread out a seating mat and lay down. At that time, Kaludayi pretended to be talking in his sleep, breathing heavily, as if possessed, calling out and moving his hands and feet restlessly. The meditating Bhikkhus could not bear it and all collected their seating mats and left. The twelve Dharma-holding Bhikkhus heard this and went to report it to the Blessed One. The Blessed One said, 'If a Bhikkhu in a room
先敷臥具，若後有來強敷坐具，『若不喜我者，自當出去。』及煩擾者，墮。」
佛世尊游羅閱城迦蘭陀竹園所。時新成重閣，重閣上敷義足床，閣下有一比丘。禪跋難陀釋子于閣上放身疾坐床上，床足下陷蹄比丘頭破，禪比丘即失聲喚。眾比丘集問：「汝何以頭破？」具陳所由。諸比丘不知當云何，往白世尊。世尊告曰：「若比丘上重閣上作尖足繩床，縱力坐若臥者，墮。」
佛世尊游羅閱城迦蘭陀竹園所。尊者闡怒以有蟲水灑地和泥。諸比丘語闡怒：「汝無以蟲水灑地和泥。」闡怒佷戾不隨諫語。諸比丘不知當如何，往白世尊。世尊告曰：「若比丘知有蟲水灑地、若教人灑，自和泥、若教人和者，墮。」
佛世尊游舍衛國祇樹給孤獨園。有一摩訶盧比丘，取檀越百千兩金作大講堂，一日累涂覆，即夜崩壞。其長者聞，驚怪愁憂：「用乃爾所錢，竟不成講堂。」即往具白世尊。世尊因此事，集和合僧，備十功德，佛為沙門結戒：「比丘作大講堂，先作閾窗牖得通日光，細泥塗地再三覆之(重草蓋之)。若過三者，貝逸提。」
佛游舍衛國祇樹給孤獨園。時六群比丘次未應與比丘尼說法，自往與說法。十二法比丘聞，往白世尊。世尊告曰：「若比丘，比丘僧次未差與比丘尼說法，自往說法者
【現代漢語翻譯】 現代漢語譯本：先鋪設臥具，如果之後有人強行來鋪設坐具，（可以說道）『如果不喜歡我，就應當自己出去。』以及（對於）煩擾（他人）者，（犯）墮罪。
佛世尊在羅閱城（Rāyagṛha，王舍城）的迦蘭陀竹園（Kalandaka Bamboo Grove）居住。當時新建成了一座重閣，重閣上鋪設了義足床（帶裝飾的床），閣下有一位比丘。禪跋難陀（Chanabhanda，人名）釋子在閣上放縱身體，猛烈地坐在床上，床足下陷，砸破了下面比丘的頭，禪比丘立刻失聲叫喊。眾比丘聚集詢問：『你為什麼頭破了？』（下面的比丘）詳細陳述了事情的經過。諸位比丘不知道該怎麼辦，前去稟告世尊。世尊告誡說：『如果比丘在上重閣上製作尖足繩床，縱身用力坐或臥的，（犯）墮罪。』
佛世尊在羅閱城（Rāyagṛha，王舍城）的迦蘭陀竹園（Kalandaka Bamboo Grove）居住。尊者闡怒（Channa，人名）用有蟲的水灑地和泥。諸位比丘告訴闡怒：『你不要用有蟲的水灑地和泥。』闡怒蠻橫不聽勸告。諸位比丘不知道該怎麼辦，前去稟告世尊。世尊告誡說：『如果比丘明知是有蟲的水還灑地，或者教人灑，自己和泥，或者教人和泥的，（犯）墮罪。』
佛世尊在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）居住。有一位摩訶盧（Maharu，人名）比丘，拿檀越（dānapati，施主）的百千兩黃金建造大講堂，一天之內多次塗抹覆蓋，當夜就崩塌損壞了。那位長者（長老）聽聞后，驚怪愁憂：『用了這麼多的錢，竟然沒有建成講堂。』就前去詳細稟告世尊。世尊因為這件事，召集和合僧眾，具備十種功德，佛為沙門（śrāmaṇa，出家人）制定戒律：『比丘建造大講堂，先要建造門檻、窗戶，使得日光能夠通透，用細泥塗抹地面，再三覆蓋（用重草覆蓋）。如果超過三次，（犯）貝逸提（payantika，一種罪名）。』
佛在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）居住。當時六群比丘（Six Monks）在僧團還沒有安排輪到他們為比丘尼（bhikkhunī，女出家人）說法時，就自己前去為比丘尼說法。十二法比丘（Twelve Dharma Monks）聽聞后，前去稟告世尊。世尊告誡說：『如果比丘，在比丘僧團還沒有安排輪到他為比丘尼說法時，自己前去說法的
【English Translation】 English version: Having first spread out bedding, if someone later forcefully comes to spread out a sitting cloth, (one may say,) 'If you do not like me, you should leave.' And for those who cause disturbance, (it is an offense entailing) expiation.
The Buddha, the World-Honored One, was dwelling at the Kalandaka Bamboo Grove (Kalandaka Bamboo Grove) in Rajagriha (Rāyagṛha). At that time, a double-storied pavilion had just been newly built. On the upper story of the double-storied pavilion was spread a bed with ornate legs. Below the pavilion was a certain bhikkhu (monk). The Shakyan son Chanabhanda (Chanabhanda) recklessly sat down forcefully on the bed on the upper story, causing the legs of the bed to collapse and break the head of the bhikkhu below. The Chanabhanda bhikkhu immediately cried out. The assembled bhikkhus asked, 'Why is your head broken?' (The bhikkhu below) explained the entire situation. The bhikkhus did not know what to do, and went to inform the World-Honored One. The World-Honored One instructed, 'If a bhikkhu makes a rope bed with pointed legs on the upper story of a double-storied pavilion, and forcefully sits or lies down, (it is an offense entailing) expiation.'
The Buddha, the World-Honored One, was dwelling at the Kalandaka Bamboo Grove (Kalandaka Bamboo Grove) in Rajagriha (Rāyagṛha). The Venerable Channa (Channa) used water with insects to sprinkle the ground and mix with mud. The bhikkhus told Channa, 'Do not use water with insects to sprinkle the ground and mix with mud.' Channa was obstinate and did not heed their advice. The bhikkhus did not know what to do, and went to inform the World-Honored One. The World-Honored One instructed, 'If a bhikkhu knowingly uses water with insects to sprinkle the ground, or instructs others to sprinkle it, mixes mud himself, or instructs others to mix it, (it is an offense entailing) expiation.'
The Buddha, the World-Honored One, was dwelling at Jeta's Grove (Jetavana Anathapindika-arama) in Shravasti (Śrāvastī). There was a certain bhikkhu named Maharu (Maharu) who took hundreds of thousands of gold coins from a donor (dānapati) to build a large lecture hall. He applied layers of plaster repeatedly in one day, and that night it collapsed and was destroyed. The elder (長老) heard of this and was shocked and worried, 'So much money was used, yet the lecture hall was not completed.' He went and informed the World-Honored One in detail. Because of this matter, the World-Honored One gathered the harmonious sangha (saṃgha, community), possessing ten merits, and the Buddha established a precept for the shramanas (śrāmaṇa): 'When a bhikkhu builds a large lecture hall, he must first build the threshold and windows so that sunlight can penetrate, and apply fine mud to the ground, covering it two or three times (covering it with heavy grass). If it exceeds three times, (it is an offense entailing) payantika (payantika).'
The Buddha was dwelling at Jeta's Grove (Jetavana Anathapindika-arama) in Shravasti (Śrāvastī). At that time, the group of six bhikkhus (Six Monks) went to preach to the bhikkhunis (bhikkhunī) even though it was not their turn according to the sangha's schedule. The twelve dharma bhikkhus (Twelve Dharma Monks) heard of this and went to inform the World-Honored One. The World-Honored One instructed, 'If a bhikkhu, when it is not his turn according to the bhikkhu sangha's schedule to preach to the bhikkhunis, goes to preach on his own,
，墮。」
佛游舍衛國祇樹給孤獨園。諸比丘次第與比丘尼說法，尊者難陀次應直往而不肯行。摩訶愛道瞿曇彌將五百比丘尼詣如來所，頭面禮足在一面住。時世尊與大愛道及五百比丘尼說微妙法。說法已：「今正是時，各還所在。」大愛道及五百比丘尼頭面禮足，右繞三匝而去。去不久，顧問阿難：「次應誰與比丘尼說法耶？」阿難白佛言：「比丘僧已周，次應難陀。難陀不肯行。」時難陀亦在座上。時世尊告難陀：「汝可往為比丘尼說法。何以故？我之說法、汝之說法有何等異？」難陀聞佛教，默然而受。
時尊者難陀平旦著衣持缽入舍衛分衛，分衛已還出城，舉衣缽，舉座布著肩上入房坐禪。時比丘尼眾聞難陀次來說法，自相謂言：「難陀于夏四月讀一偈不能得，欲云何與比丘尼說法？」難陀出竫室在堂前敷座具，結跏趺坐。時大愛道及五百比丘尼詣難陀所，頭面禮足在一面坐。時尊者難陀則入三昧，以三昧力東沒西踴西沒東踴，坐臥虛空，身放種種光，青黃赤白或琉璃色，身下出火身上出水、身上出火身下出水，如是變化不可稱數，還於本座上結跏趺坐。難陀告諸比丘尼：「與汝說法，善思念之。云何諸妹！眼有常無常耶？」答曰：「無常也。難陀！」「若無常者，為苦不苦耶？」答曰：「苦也
【現代漢語翻譯】 『墮。』
佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Sravasti）游化。眾比丘依次為比丘尼說法，輪到尊者難陀（Nanda）時，他本應直接前往卻不肯去。摩訶愛道瞿曇彌（Mahaprajapati Gautami）帶領五百比丘尼前往如來（Tathagata）處，以頭面禮拜佛足后在一旁站立。當時，世尊（Bhagavan）為大愛道及五百比丘尼宣說微妙之法。說法完畢后說：『現在正是時候，各自返回自己的住所。』大愛道及五百比丘尼以頭面禮拜佛足，右繞佛三圈后離去。離去不久，阿難（Ananda）請教佛陀：『接下來應該由誰為比丘尼說法呢？』阿難稟告佛陀說：『比丘僧已經輪完一遍，接下來應該輪到難陀。但難陀不肯去。』當時難陀也在座上。這時，世尊告訴難陀：『你可以去為比丘尼說法。為什麼呢？我所說的法和你說的法有什麼不同呢？』難陀聽聞佛陀的教誨，默默地接受了。
當時，尊者難陀清晨穿好衣服，拿著缽進入舍衛城乞食，乞食完畢后返回出城，拿起衣缽，將坐具搭在肩上，進入房間坐禪。當時，比丘尼眾聽說輪到難陀來為她們說法，互相說道：『難陀在夏季四個月里讀一句偈頌都不能理解，又怎麼能為比丘尼說法呢？』難陀走出靜室，在堂前鋪設座位，結跏趺坐。當時，大愛道及五百比丘尼前往難陀處，以頭面禮拜佛足后在一旁坐下。這時，尊者難陀進入三昧（Samadhi），以三昧之力，在東方消失在西方出現，在西方消失在東方出現，或坐或臥于虛空中，身上放出種種光芒，青色、黃色、紅色、白色或琉璃色，身下出火身上出水，身上出火身下出水，這樣的變化不可勝數，然後回到原來的座位上結跏趺坐。難陀告訴眾比丘尼：『現在為你們說法，好好思考並記住。各位姐妹！眼睛是常還是無常呢？』回答說：『是無常的，難陀！』『如果無常，那是苦還是樂呢？』回答說：『是苦的，難陀！』
【English Translation】 'Fallen.'
The Buddha was traveling in Sravasti at the Jetavana Anathapindika-arama (祇樹給孤獨園). The monks were taking turns preaching to the nuns, and when it was Venerable Nanda's (難陀) turn, he was supposed to go directly but refused. Mahaprajapati Gautami (摩訶愛道瞿曇彌) led five hundred nuns to the Tathagata (如來), prostrated themselves at his feet, and stood to one side. At that time, the Bhagavan (世尊) was expounding the subtle Dharma to Mahaprajapati and the five hundred nuns. After the Dharma talk, he said, 'Now is the time for each of you to return to your respective dwellings.' Mahaprajapati and the five hundred nuns prostrated themselves at the Buddha's feet, circumambulated him three times to the right, and departed. Not long after, Ananda (阿難) inquired of the Buddha, 'Who should preach to the nuns next?' Ananda reported to the Buddha, 'The cycle of monks is complete, and it is Nanda's turn next. But Nanda refuses to go.' At that time, Nanda was also present in the assembly. Then, the World-Honored One told Nanda, 'You may go and preach to the nuns. Why? What difference is there between my preaching and your preaching?' Nanda, hearing the Buddha's instruction, silently accepted.
At that time, Venerable Nanda, early in the morning, put on his robes, carried his bowl, and entered Sravasti to beg for food. After begging for food, he returned out of the city, picked up his robes and bowl, placed his seat cloth on his shoulder, entered his room, and sat in meditation. At that time, the assembly of nuns heard that it was Nanda's turn to preach to them, and they said to each other, 'Nanda cannot understand even one verse in four months of summer study, how can he preach to the nuns?' Nanda came out of his quiet room, set up a seat in front of the hall, and sat in the lotus position. At that time, Mahaprajapati and the five hundred nuns went to Nanda's place, prostrated themselves at his feet, and sat to one side. Then, Venerable Nanda entered Samadhi (三昧), and with the power of Samadhi, he disappeared in the east and appeared in the west, disappeared in the west and appeared in the east, sometimes sitting, sometimes lying in the empty space, his body emitting various lights, blue, yellow, red, white, or crystal-like colors, fire coming out from below his body and water coming out from above his body, fire coming out from above his body and water coming out from below his body, such transformations were countless, and then he returned to his original seat and sat in the lotus position. Nanda told the nuns, 'Now I will preach the Dharma to you, think carefully and remember it well. Sisters, is the eye permanent or impermanent?' They replied, 'It is impermanent, Nanda!' 'If it is impermanent, is it suffering or happiness?' They replied, 'It is suffering, Nanda!'
。難陀！」「若無常苦，為變易法。彼見諦人作是求，言是我所、非我所不耶？」「不也。難陀！」「云何諸妹！耳鼻舌身心，有常無常耶？」「無常也。難陀！」「若無常者，苦不苦耶？」「苦也。難陀！」「若無常苦，變易之法。彼見諦人作是求，言是我所、非我所不？」「不也。難陀！何以故？今如諦等智見眼無常，眼識苦樂亦復無常。如是耳鼻舌身心無常，意識起想苦樂不苦不樂亦復無常。」「善哉善哉！諸妹！如汝所言，眼無常、眼所識苦樂亦復無常。如是耳鼻舌身心無常、意識起想苦樂不苦不樂亦復無常。云何諸妹！眼因緣有識，彼眼識者有常無常？」「無常也。難陀！」「若無常者，苦不苦耶？」「苦也。難陀！」「若無常苦，變易之法。彼見諦人作是求，言是我所非我所不？」「不也。難陀！」「如是耳鼻舌身心，心因緣有識生，心識者有常無常？」「無常也。難陀！」「若無常者，苦不苦耶？」「苦也。難陀！」「若無常苦，變易之法。彼見諦人作是求，言是我所非我所不？」「不也。難陀！何以故？如諦等智見眼無常，眼色識無常，眼識起想苦樂亦復無常。如是耳鼻舌身心法心識無常，心識因緣生想苦樂不苦不樂亦復無常。」「善哉善哉！諸妹！如汝所言，眼無常色眼識無常，眼識因緣起想苦樂
【現代漢語翻譯】 現代漢語譯本 『難陀（Nanda）！』『如果它是無常和痛苦的，是會變化的。一位證悟真理的人會這樣尋求，說這是我的所有物，或者不是我的所有物嗎？』『不會的，難陀！』『各位姐妹！眼睛、耳朵、鼻子、舌頭、身體、心意，是有常還是無常呢？』『是無常的，難陀！』『如果是無常的，是苦還是不苦呢？』『是苦的，難陀！』『如果是無常和痛苦的，是會變化的。一位證悟真理的人會這樣尋求，說這是我的所有物，或者不是我的所有物嗎？』『不會的，難陀！』『為什麼呢？因為如實知見，眼睛是無常的，眼睛所產生的苦樂感受也是無常的。同樣，耳朵、鼻子、舌頭、身體、心意是無常的，心意所產生的想法、苦樂感受、非苦非樂感受也是無常的。』 『善哉！善哉！各位姐妹！正如你們所說，眼睛是無常的，眼睛所識別的苦樂感受也是無常的。同樣，耳朵、鼻子、舌頭、身體、心意是無常的，心意所產生的想法、苦樂感受、非苦非樂感受也是無常的。各位姐妹！眼睛作為因緣產生意識，這眼識是有常還是無常呢？』『是無常的，難陀！』『如果是無常的，是苦還是不苦呢？』『是苦的，難陀！』『如果是無常和痛苦的，是會變化的。一位證悟真理的人會這樣尋求，說這是我的所有物，或者不是我的所有物嗎？』『不會的，難陀！』 『同樣，耳朵、鼻子、舌頭、身體、心意，心意作為因緣產生意識，這心識是有常還是無常呢？』『是無常的，難陀！』『如果是無常的，是苦還是不苦呢？』『是苦的，難陀！』『如果是無常和痛苦的，是會變化的。一位證悟真理的人會這樣尋求，說這是我的所有物，或者不是我的所有物嗎？』『不會的，難陀！』『為什麼呢？因為如實知見，眼睛是無常的，眼睛、色法和眼識是無常的，眼識所產生的想法、苦樂感受也是無常的。同樣，耳朵、鼻子、舌頭、身體、心意、法和心識是無常的，心識作為因緣所產生的想法、苦樂感受、非苦非樂感受也是無常的。』 『善哉！善哉！各位姐妹！正如你們所說，眼睛、色法和眼識是無常的，眼識作為因緣所產生的想法、苦樂感受
【English Translation】 English version 『Nanda!』 『If it is impermanent and suffering, subject to change, would a seer of truth seek it, saying, 'This is mine, this is not mine'?』 『No, Nanda!』 『How about you, sisters! Are the eye, ear, nose, tongue, body, and mind permanent or impermanent?』 『Impermanent, Nanda!』 『If they are impermanent, are they suffering or not suffering?』 『Suffering, Nanda!』 『If they are impermanent and suffering, subject to change, would a seer of truth seek it, saying, 'This is mine, this is not mine'?』 『No, Nanda!』 『Why is that? Because with true wisdom, one sees that the eye is impermanent, and the pleasant and unpleasant feelings arising from the eye are also impermanent. Likewise, the ear, nose, tongue, body, and mind are impermanent, and the thoughts, pleasant and unpleasant feelings, and neither-pleasant-nor-unpleasant feelings arising from the mind are also impermanent.』 『Well said, well said, sisters! As you say, the eye is impermanent, and the pleasant and unpleasant feelings cognized by the eye are also impermanent. Likewise, the ear, nose, tongue, body, and mind are impermanent, and the thoughts, pleasant and unpleasant feelings, and neither-pleasant-nor-unpleasant feelings arising from the mind are also impermanent. How about you, sisters! With the eye as a condition, consciousness arises. Is that eye-consciousness permanent or impermanent?』 『Impermanent, Nanda!』 『If it is impermanent, is it suffering or not suffering?』 『Suffering, Nanda!』 『If it is impermanent and suffering, subject to change, would a seer of truth seek it, saying, 'This is mine, this is not mine'?』 『No, Nanda!』 『Likewise, the ear, nose, tongue, body, and mind, with the mind as a condition, consciousness arises. Is that mind-consciousness permanent or impermanent?』 『Impermanent, Nanda!』 『If it is impermanent, is it suffering or not suffering?』 『Suffering, Nanda!』 『If it is impermanent and suffering, subject to change, would a seer of truth seek it, saying, 'This is mine, this is not mine'?』 『No, Nanda!』 『Why is that? Because with true wisdom, one sees that the eye is impermanent, the eye, form, and eye-consciousness are impermanent, and the thoughts, pleasant and unpleasant feelings arising from eye-consciousness are also impermanent. Likewise, the ear, nose, tongue, body, mind, phenomena, and mind-consciousness are impermanent, and the thoughts, pleasant and unpleasant feelings, and neither-pleasant-nor-unpleasant feelings arising from mind-consciousness as a condition are also impermanent.』 『Well said, well said, sisters! As you say, the eye, form, and eye-consciousness are impermanent, and the thoughts, pleasant and unpleasant feelings arising from eye-consciousness as a condition
不苦不樂亦復無常。如是耳鼻舌身心法心識無常，心識因緣起想苦樂不苦不樂亦復無常。諸妹！眼因緣色、色因緣識，三事共會有更。云何諸妹！更者有常無常？」「無常也。難陀！」「若無常者，苦不苦耶？」「苦也。難陀！」「若無常苦，變易法者，彼見諦人作是求，言是我所非我所不？」「不也。難陀！」「如是耳鼻舌身心，法心識心更心，更者有常無常？」「無常也。難陀！」「若無常者，苦不苦？」「苦也。難陀！」「若無常苦，變易法者，彼見諦人作是求，言是我所非我所不？」「不也。難陀。何以故？如諦等智觀眼無常，色、眼識、眼更，眼更因緣起想苦樂不苦不樂亦復無常。如是耳鼻舌身心法，心識心更，心更因緣起想苦樂不苦不樂亦復無常。」「善哉善哉！諸妹！如汝所言，眼無常，色、眼識、眼更因緣起想苦樂不苦不樂亦復無常。如是耳鼻舌身心法，心識心更，心更因緣起想苦樂不苦不樂亦復無常。云何諸妹！眼因緣色，色因緣識，三事合為更。更因緣痛，彼更痛有常無常？」「無常也。難陀！」「若無常者，苦不苦？」「苦也。難陀！」「若無常苦，變易法者，彼見諦人作是求，言是我所非我所不？」「不也。難陀！」「如是耳鼻舌身心法，心識心更，心更所生痛有常無常？」「無常也。難陀
【現代漢語翻譯】 現代漢語譯本 不苦不樂的感受也是無常的。同樣，眼、耳、鼻、舌、身、意（法），以及心識都是無常的。心識因緣所生的想法，苦、樂、不苦不樂的感受也都是無常的。 『諸位姐妹！眼睛為因緣，色為因緣，產生眼識，這三件事合在一起就有了接觸（更）。諸位姐妹，你們說，這接觸是有常還是無常呢？』 『無常啊，難陀（Nanda）！』 『如果是無常的，那是苦還是不苦呢？』 『是苦啊，難陀！』 『如果是無常的、是苦的、是變易之法，那麼見諦之人會這樣認為，說這是我所擁有的，或者不是我所擁有的嗎？』 『不會的，難陀！』 『同樣，耳、鼻、舌、身、意（法），以及心識、心與接觸（更）、心與接觸，這接觸是有常還是無常呢？』 『無常啊，難陀！』 『如果是無常的，那是苦還是不苦呢？』 『是苦啊，難陀！』 『如果是無常的、是苦的、是變易之法，那麼見諦之人會這樣認為，說這是我所擁有的，或者不是我所擁有的嗎？』 『不會的，難陀！為什麼呢？因為如實以智慧觀察，眼睛是無常的，色、眼識、眼與接觸（更），眼與接觸因緣所生的想法，苦、樂、不苦不樂的感受也都是無常的。同樣，耳、鼻、舌、身、意（法），以及心識、心與接觸（更），心與接觸因緣所生的想法，苦、樂、不苦不樂的感受也都是無常的。』 『說得好！說得好！諸位姐妹！正如你們所說，眼睛是無常的，色、眼識、眼與接觸（更），眼與接觸因緣所生的想法，苦、樂、不苦不樂的感受也都是無常的。同樣，耳、鼻、舌、身、意（法），以及心識、心與接觸（更），心與接觸因緣所生的想法，苦、樂、不苦不樂的感受也都是無常的。諸位姐妹，你們說，眼睛為因緣，色為因緣，產生眼識，這三件事合在一起就有了接觸（更）。接觸（更）因緣產生感受（痛），這接觸所生的感受是有常還是無常呢？』 『無常啊，難陀！』 『如果是無常的，那是苦還是不苦呢？』 『是苦啊，難陀！』 『如果是無常的、是苦的、是變易之法，那麼見諦之人會這樣認為，說這是我所擁有的，或者不是我所擁有的嗎？』 『不會的，難陀！』 『同樣，耳、鼻、舌、身、意（法），以及心識、心與接觸（更），這接觸所生的感受是有常還是無常呢？』 『無常啊，難陀！』
【English Translation】 English version Neither suffering nor pleasure is also impermanent. Likewise, the eye, ear, nose, tongue, body, mind (dharma), and consciousness are all impermanent. The thoughts arising from the conditions of consciousness, and the feelings of suffering, pleasure, and neither suffering nor pleasure are also impermanent. 『Sisters! The eye as a condition, form as a condition, give rise to eye-consciousness; the coming together of these three things is contact (sparsha/geng). Sisters, is this contact permanent or impermanent?』 『Impermanent, Nanda!』 『If it is impermanent, is it suffering or not suffering?』 『Suffering, Nanda!』 『If it is impermanent, suffering, and subject to change, would a person who has seen the truth regard it as 'This is mine,' or 'This is not mine'?』 『No, Nanda!』 『Likewise, the ear, nose, tongue, body, mind (dharma), and consciousness, mind and contact (sparsha/geng), mind and contact, is this contact permanent or impermanent?』 『Impermanent, Nanda!』 『If it is impermanent, is it suffering or not suffering?』 『Suffering, Nanda!』 『If it is impermanent, suffering, and subject to change, would a person who has seen the truth regard it as 'This is mine,' or 'This is not mine'?』 『No, Nanda! Why? Because, truly and with wisdom, one observes that the eye is impermanent, form, eye-consciousness, eye and contact (sparsha/geng), the thoughts arising from the conditions of eye and contact, and the feelings of suffering, pleasure, and neither suffering nor pleasure are also impermanent. Likewise, the ear, nose, tongue, body, mind (dharma), and consciousness, mind and contact (sparsha/geng), the thoughts arising from the conditions of mind and contact, and the feelings of suffering, pleasure, and neither suffering nor pleasure are also impermanent.』 『Well said! Well said! Sisters! As you have said, the eye is impermanent, form, eye-consciousness, eye and contact (sparsha/geng), the thoughts arising from the conditions of eye and contact, and the feelings of suffering, pleasure, and neither suffering nor pleasure are also impermanent. Likewise, the ear, nose, tongue, body, mind (dharma), and consciousness, mind and contact (sparsha/geng), the thoughts arising from the conditions of mind and contact, and the feelings of suffering, pleasure, and neither suffering nor pleasure are also impermanent. Sisters, the eye as a condition, form as a condition, give rise to eye-consciousness; the coming together of these three things is contact (sparsha/geng). Contact (sparsha/geng) gives rise to feeling (vedana/tong); is this feeling arising from contact permanent or impermanent?』 『Impermanent, Nanda!』 『If it is impermanent, is it suffering or not suffering?』 『Suffering, Nanda!』 『If it is impermanent, suffering, and subject to change, would a person who has seen the truth regard it as 'This is mine,' or 'This is not mine'?』 『No, Nanda!』 『Likewise, the ear, nose, tongue, body, mind (dharma), and consciousness, mind and contact (sparsha/geng), is this feeling arising from contact permanent or impermanent?』 『Impermanent, Nanda!』
！」「若無常者，苦不苦？」「苦也。難陀！」「若無常苦，變易法者，彼見諦人作是求，言是我所非我所不？」「不也。難陀！何以故？如諦等智觀眼無常，色眼識眼更痛，眼更痛因緣起想苦樂不苦不樂亦復無常。如是耳鼻舌身心法，心識心更，心更痛無常，痛因緣起想苦樂不苦不樂亦復無常。」「善哉善哉！諸妹！如汝所言，眼無常，色、眼識、眼更、眼更痛因緣起想苦樂不苦不樂亦復無常。如是耳鼻舌身心法，心識心更，心更痛因緣起想苦樂不苦不樂亦復無常。云何諸妹！眼因緣色，色因緣識，識因緣更，更因緣痛，痛因緣愛，彼眼愛者有常無常？」「無常也。難陀！」「若無常者，苦不苦？」「苦也。難陀！」「若無常苦，變易法者，彼見諦人作是求，言是我所非我所不？」「不也。難陀！」「如是耳鼻舌身心法，心識心更，心更痛愛，彼痛愛者有常無常？」「無常也。難陀！」「若無常者，苦不苦？」「苦也。難陀！」「若無常苦，變易法者，彼見諦人作是求，言是我所非我所不？」「不也。難陀！何以故？如諦等智觀彼，法法自生、法法自滅。」「善哉善哉！諸妹！彼法法自生、法法自滅。如是諸妹！六情因緣起想苦樂不苦不樂亦復無常。諸妹！譬如屠牛人若屠牛弟子，執利刀殺牛，剝皮取筋肉，段段置
【現代漢語翻譯】 現代漢語譯本 『如果事物是無常的，那是苦還是不苦？』 『是苦的，難陀（Nanda）！』 『如果事物是無常的、苦的、變易的，那麼見諦之人會這樣尋求，說這是我的所有還是非我的所有嗎？』 『不會的，難陀！為什麼呢？因為如實等智觀察到眼睛是無常的，色、眼識、眼觸、眼觸所生的感受，以及由感受所緣起的想、苦、樂、不苦不樂也都是無常的。』 『就像這樣，耳、鼻、舌、身、意、法、意識、意觸、意觸所生的感受，以及由感受所緣起的想、苦、樂、不苦不樂也都是無常的。』 『說得好啊！各位姐妹！正如你們所說，眼睛是無常的，色、眼識、眼觸、眼觸所生的感受，以及由感受所緣起的想、苦、樂、不苦不樂也都是無常的。就像這樣，耳、鼻、舌、身、意、法、意識、意觸、意觸所生的感受，以及由感受所緣起的想、苦、樂、不苦不樂也都是無常的。』 『各位姐妹！眼睛為因緣，*為因緣識，識為因緣觸，觸為因緣感受，感受為因緣愛，那麼對於眼睛的愛是有常還是無常呢？』 『是無常的，難陀！』 『如果事物是無常的，那是苦還是不苦？』 『是苦的，難陀！』 『如果事物是無常的、苦的、變易的，那麼見諦之人會這樣尋求，說這是我的所有還是非我的所有嗎？』 『不會的，難陀！』 『就像這樣，耳、鼻、舌、身、意、法、意識、意觸、意觸所生的感受、對於感受的愛，那麼對於感受的愛是有常還是無常呢？』 『是無常的，難陀！』 『如果事物是無常的，那是苦還是不苦？』 『是苦的，難陀！』 『如果事物是無常的、苦的、變易的，那麼見諦之人會這樣尋求，說這是我的所有還是非我的所有嗎？』 『不會的，難陀！為什麼呢？因為如實等智觀察到，法法自生、法法自滅。』 『說得好啊！各位姐妹！彼法法自生、法法自滅。就像這樣，各位姐妹！六情（六根）因緣所生的想、苦、樂、不苦不樂也都是無常的。各位姐妹！譬如屠牛人或屠牛的弟子，拿著鋒利的刀殺牛，剝皮取筋肉，一段一段地放置
【English Translation】 English version 'If something is impermanent, is it suffering or not suffering?' 'It is suffering, Nanda (Nanda)!' 'If something is impermanent, suffering, and subject to change, would a person who has seen the truth seek it, saying, 'Is this mine or not mine'?' 'No, Nanda! Why? Because with true and equal wisdom, one observes that the eye is impermanent, and that form, eye-consciousness, eye-contact, the feeling born of eye-contact, and the perception, suffering, pleasure, neither-suffering-nor-pleasure arising from feeling are also impermanent.' 'Just like that, ear, nose, tongue, body, mind, dharma, mind-consciousness, mind-contact, the feeling born of mind-contact, and the perception, suffering, pleasure, neither-suffering-nor-pleasure arising from feeling are also impermanent.' 'Well said! Sisters! Just as you said, the eye is impermanent, and that form, eye-consciousness, eye-contact, the feeling born of eye-contact, and the perception, suffering, pleasure, neither-suffering-nor-pleasure arising from feeling are also impermanent. Just like that, ear, nose, tongue, body, mind, dharma, mind-consciousness, mind-contact, the feeling born of mind-contact, and the perception, suffering, pleasure, neither-suffering-nor-pleasure arising from feeling are also impermanent.' 'Sisters! With the eye as condition, * as condition for consciousness, consciousness as condition for contact, contact as condition for feeling, feeling as condition for craving, is the craving for the eye permanent or impermanent?' 'It is impermanent, Nanda!' 'If something is impermanent, is it suffering or not suffering?' 'It is suffering, Nanda!' 'If something is impermanent, suffering, and subject to change, would a person who has seen the truth seek it, saying, 'Is this mine or not mine'?' 'No, Nanda!' 'Just like that, ear, nose, tongue, body, mind, dharma, mind-consciousness, mind-contact, the feeling born of mind-contact, the craving for feeling, is the craving for feeling permanent or impermanent?' 'It is impermanent, Nanda!' 'If something is impermanent, is it suffering or not suffering?' 'It is suffering, Nanda!' 'If something is impermanent, suffering, and subject to change, would a person who has seen the truth seek it, saying, 'Is this mine or not mine'?' 'No, Nanda! Why? Because with true and equal wisdom, one observes that each dharma arises by itself and each dharma ceases by itself.' 'Well said! Sisters! Those dharmas arise by themselves and cease by themselves. Just like that, sisters! The perception, suffering, pleasure, neither-suffering-nor-pleasure arising from the six senses (six roots) are also impermanent. Sisters! For example, a butcher or a butcher's apprentice, holding a sharp knife, slaughters a cow, skins it, takes the meat and muscles, and places them piece by piece
著一處，還以其皮覆上。云何諸妹！還得成牛不？」比丘尼答：「不也。難陀！何以故？牛以分離，實不像本。」「所以引斯喻者，當解此義。如是諸妹！牛者六情相因起想苦樂不苦不樂，常住不滅、無變易法。作是等求者，為可得道。何以故？如諦等智觀不見彼法法生、不見彼法法滅。所以引喻者，觀意不聚。如牛者六情無異，如彼筋肉六塵是，彼利刀者等智是。何以故？諸妹等！智刀盡斷一切生死結，不復生彼，此界斷等斷。善哉諸妹！當作是學，于染著法心不染著，欲得息于牽連法，心不隨瞋恚愚癡息。次當學四意止、七覺意、八聖道、八解脫門。是故當學。諸妹！如是學者，諸多陀竭、阿羅訶、三耶三佛皆從中出，無數善法皆從三十七品中出，常等心身無令中絕。」說是法時，五百比丘尼得阿羅漢道。見始變化時，二百五十比丘尼得阿羅漢道。其二百五十比丘尼，迦葉佛時曾聞此法故，今聞法得果。難陀語：「諸妹！今正是時，各還所在」。時大愛道及五百比丘尼頭面禮足而去。
明日大愛道及五百比丘尼，平旦著衣持缽詣如來所，頭面禮足卻住一面。世尊觀諸比丘尼盡得道須臾，佛告諸比丘尼：「今正是時，各還所在。」諸比丘尼作禮已還去。世尊告曰：「難陀！明日複次與比丘尼說法。」時難陀默
【現代漢語翻譯】 現代漢語譯本：將牛皮重新覆蓋在那被分割的地方。你們覺得呢，比丘尼們！這樣還能讓它變回原來的牛嗎？」比丘尼們回答：「不能。難陀！為什麼呢？因為牛已經被分割開了，實際上已經不像原來的樣子了。」「我用這個比喻的原因，就是要讓你們理解這個道理。就像這樣，比丘尼們！這頭牛代表六根（六情）相互作用而產生的想、苦、樂、不苦不樂等感受，認為這些是常住不滅、不會變化的。如果有人這樣追求，是無法得道的。為什麼呢？因為通過如實的智慧觀察，是看不到這些法的生起，也看不到這些法的滅去的。我用這個比喻，是爲了讓你們明白心意不要執著聚集。就像牛的六根沒有差異一樣，就像那些筋肉代表六塵一樣，那把鋒利的刀代表等同的智慧。為什麼呢？比丘尼們！智慧之刀能夠徹底斬斷一切生死的束縛，不再產生那些，此處的斷絕就是徹底的斷絕。很好啊，比丘尼們！應當這樣學習，對於染著的法不要心生染著，想要止息那些牽連的法，心不要隨著嗔恚愚癡而動。接下來應當學習四念處、七覺支、八聖道、八解脫門。所以應當努力學習。比丘尼們！像這樣學習的人，過去諸多的如來（Tathagata）、阿羅漢（Arhat）、正等覺者（Samyaksambuddha）都是從中產生的，無數的善法都是從三十七道品中產生的，要常常保持身心平等，不要讓它中斷。」在宣說這個法的時候，五百位比丘尼證得了阿羅漢果。在見到最初變化的時候，二百五十位比丘尼證得了阿羅漢果。那二百五十位比丘尼，在迦葉佛（Kasyapa Buddha）時期曾經聽聞過這個法，所以今天聽聞此法就證得了果位。難陀（Nanda）說：「比丘尼們！現在正是時候，各自回到自己的住所去吧。」當時大愛道（Mahaprajapati）和五百位比丘尼頂禮佛足后離開了。 第二天，大愛道（Mahaprajapati）和五百位比丘尼，清晨穿好衣服，拿著缽，來到如來（Tathagata）所在的地方，頂禮佛足後站在一旁。世尊觀察到這些比丘尼都已經證得了果位，過了一會兒，佛告訴比丘尼們：「現在正是時候，各自回到自己的住所去吧。」比丘尼們行禮后離開了。世尊說：「難陀（Nanda）！明天再次為比丘尼們說法。」當時難陀（Nanda）沉默不語。
【English Translation】 English version: 'Covering the severed parts with its skin again, what do you think, nuns! Can it become the original cow again?' The nuns replied, 'No, Nanda! Why? Because the cow has been separated, and it is actually no longer like the original.' 'The reason I use this analogy is to make you understand this principle. Just like this, nuns! This cow represents the sensations of thinking, suffering, joy, neither suffering nor joy, arising from the interaction of the six senses (six emotions), believing that these are permanent, unchanging. If someone seeks in this way, they cannot attain the path. Why? Because through true wisdom observation, one cannot see the arising of these dharmas, nor can one see the cessation of these dharmas. I use this analogy to make you understand that the mind should not cling to gathering. Just as the six senses of the cow are no different, just as those muscles represent the six dusts, that sharp knife represents equal wisdom. Why? Nuns! The knife of wisdom can completely cut off all the bonds of birth and death, no longer producing those, the severance here is a complete severance. Well done, nuns! You should learn in this way, do not be attached to the defiled dharmas, wanting to stop those entangled dharmas, do not let the mind move with anger and ignorance. Next, you should learn the Four Foundations of Mindfulness, the Seven Factors of Enlightenment, the Eightfold Noble Path, and the Eight Doors of Liberation. Therefore, you should strive to learn. Nuns! Those who learn in this way, the many past Tathagatas (如來), Arhats (阿羅漢), and Samyaksambuddhas (三耶三佛) all arise from this, and countless good dharmas all arise from the thirty-seven factors of enlightenment, always keep the mind and body equal, do not let it be interrupted.' While speaking this Dharma, five hundred nuns attained Arhatship. Upon seeing the initial transformation, two hundred and fifty nuns attained Arhatship. Those two hundred and fifty nuns had heard this Dharma during the time of Kasyapa Buddha (迦葉佛), so today, upon hearing this Dharma, they attained the fruit. Nanda (難陀) said, 'Nuns! Now is the time, each return to your respective abodes.' At that time, Mahaprajapati (大愛道) and five hundred nuns bowed at the Buddha's feet and departed.' 'The next day, Mahaprajapati (大愛道) and five hundred nuns, early in the morning, put on their robes, carried their bowls, and went to where the Tathagata (如來) was, bowed at his feet, and stood to one side. The World Honored One observed that these nuns had all attained the path, and after a moment, the Buddha told the nuns, 'Now is the time, each return to your respective abodes.' The nuns bowed and departed. The World Honored One said, 'Nanda (難陀)! Tomorrow, speak Dharma to the nuns again.' At that time, Nanda (難陀) remained silent.'
然受教。
難陀明日著衣持缽入舍衛分衛。分衛已還出城，舉衣缽洗手足，以尼師檀著肩上，入室坐禪。出室，于堂前敷座具，結跏趺座。瞿曇彌大愛道將五百比丘尼詣難陀所，頭面作禮在一面坐。尊者難陀與說種種微妙法。說法已竟：「今正是時，各還所在。」諸比丘尼禮足而去。時日入，城門已閉，或依樹下宿、或住阜邊宿、或依池水宿、或依流水宿、或依城池宿。明日門開，諸比丘尼入城。其守門者自相謂言：「諸比丘尼是沙門婦，城外共宿、清旦來入。」其十二法比丘聞以是語，往白世尊。世尊告曰：「比丘僧次第與比丘尼說法，不得至暮還。至暮者，墮。」
佛在舍衛國祇樹給孤獨園。時六群比丘與比丘尼同道行。諸長者見，自相謂言：「此沙門釋子與諸比丘尼同道行，是沙門婦。若非婦者，何由同道行？」其十二法比丘聞，往白世尊。世尊告曰：「若比丘共比丘尼同道行，從一村至村落內者，墮。或應共行者，若有賈客、前有虎狼賊寇，得共行。」
佛游舍衛國祇樹給孤獨園。時六群比丘從拘薩羅國來至舍衛。時阿脂羅江須舡爾乃得渡。六群比丘與比丘尼同舡，或逆水上、或隨水下。經時日已沒，便渡水各散去。時比丘尼為賊所劫，以此事具白世尊。世尊告曰：「若比丘與比丘尼同舡
【現代漢語翻譯】 現代漢語譯本： 難陀第二天穿好衣服，拿著缽前往舍衛城（Śrāvastī，古印度城市）乞食。乞食完畢返回，出城后，他放下衣缽，洗凈手腳，將尼師壇（Niṣīdana，坐具）搭在肩上，進入室內禪坐。出室后，他在堂前鋪設座具，結跏趺坐。瞿曇彌·大愛道（Mahāprajāpatī Gautamī，佛陀的姨母）帶領五百位比丘尼來到難陀處，頂禮后在一旁坐下。尊者難陀為她們宣說種種微妙的佛法。說法完畢后說：『現在時間正好，各自返回自己的住所。』眾比丘尼禮拜難陀的腳后離去。當時太陽已經下山，城門已經關閉，她們有的在樹下過夜，有的在土丘旁過夜，有的在池水邊過夜，有的在流水邊過夜，有的在城墻邊過夜。第二天城門打開后，眾比丘尼進入城內。守門的人互相議論說：『這些比丘尼是沙門（Śrāmaṇa，出家修行者）的妻子，在城外一同過夜，清晨才來入城。』十二法比丘（Dvādaśadharma，指精通十二種佛法的比丘）聽到這些話，前去稟告世尊（Śākyamuni，釋迦牟尼佛）。世尊告誡說：『比丘僧團輪流為比丘尼說法，不得拖延到天黑才返回。拖延到天黑才返回的，犯墮罪（Pāṭayantika，一種戒律）。』 佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma，又稱祇園精舍）說法。當時，六群比丘（指行為不端的比丘）與比丘尼一同行走。一些長者看到后，互相議論說：『這些沙門釋子（Śākyaputra-śrāmaṇa，釋迦牟尼的弟子）與比丘尼一同行走，是沙門的妻子。如果不是妻子，怎麼會一同行走呢？』十二法比丘聽到后，前去稟告世尊。世尊告誡說：『如果比丘與比丘尼一同行走，從一個村莊到另一個村莊，犯墮罪。如果應該一同行走，例如有商人同行，或者前方有虎狼盜賊，可以一同行走。』 佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）游化。當時，六群比丘從拘薩羅國（Kosala，古印度國家）來到舍衛城。當時阿脂羅江（Aciravatī，河流名）需要用船才能渡過。六群比丘與比丘尼同乘一條船，或者逆流而上，或者順流而下。經過一段時間，太陽已經落山，他們才渡過河，各自散去。當時，一些比丘尼被盜賊搶劫，她們將此事詳細地稟告世尊。世尊告誡說：『如果比丘與比丘尼同乘一條船，犯墮罪。』
【English Translation】 English version: Nanda, the next day, dressed in his robes and carrying his bowl, went to Śrāvastī (ancient Indian city) for alms. After returning from alms-gathering, he left the city, put down his robes and bowl, washed his hands and feet, placed his Niṣīdana (sitting cloth) on his shoulder, and entered his room to meditate. After leaving the room, he spread out his seat in front of the hall and sat in the lotus position. Mahāprajāpatī Gautamī (Buddha's aunt) led five hundred Bhikṣuṇīs (female monks) to where Nanda was, bowed their heads and sat to one side. The Venerable Nanda spoke to them about various subtle Dharmas (teachings). After finishing the Dharma talk, he said, 'Now is the right time, each of you should return to your own dwelling.' The Bhikṣuṇīs bowed at Nanda's feet and departed. At that time, the sun had already set, and the city gates were closed. Some of them spent the night under trees, some by mounds, some by ponds, some by streams, and some by city walls. The next day, after the city gates opened, the Bhikṣuṇīs entered the city. The gatekeepers said to each other, 'These Bhikṣuṇīs are the wives of the Śrāmaṇas (ascetics), spending the night outside the city together and entering the city in the early morning.' The Dvādaśadharma Bhikṣus (monks proficient in the twelve Dharmas) heard these words and went to report to the Śākyamuni (Shakyamuni Buddha). The World-Honored One (Śākyamuni) said, 'The Bhikṣu Sangha (monk community) should take turns giving Dharma talks to the Bhikṣuṇīs, and they must not return until it is dark. Those who return until it is dark commit a Pāṭayantika (an offense requiring confession).' The Buddha was staying at the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove) in Śrāvastī. At that time, the group of six Bhikṣus (referring to monks with misconduct) were walking on the same road with the Bhikṣuṇīs. Some elders saw this and said to each other, 'These Śākyaputra-śrāmaṇas (disciples of Shakyamuni) are walking on the same road with the Bhikṣuṇīs, they are the wives of the Śrāmaṇas. If they are not wives, how could they walk on the same road?' The Dvādaśadharma Bhikṣus heard this and went to report to the World-Honored One. The World-Honored One said, 'If a Bhikṣu walks on the same road with a Bhikṣuṇī, from one village to another, he commits a Pāṭayantika. If they should walk together, such as if there are merchants traveling together, or if there are tigers, wolves, or bandits ahead, they may walk together.' The Buddha was traveling in Śrāvastī at the Jetavana-anāthapiṇḍada-ārāma. At that time, the group of six Bhikṣus came to Śrāvastī from Kosala (ancient Indian kingdom). At that time, the Aciravatī (river name) River could only be crossed by boat. The group of six Bhikṣus and the Bhikṣuṇīs were on the same boat, either going upstream or downstream. After some time, the sun had set, and they crossed the river and dispersed. At that time, some Bhikṣuṇīs were robbed by thieves, and they reported this matter in detail to the World-Honored One. The World-Honored One said, 'If a Bhikṣu is on the same boat with a Bhikṣuṇī, he commits a Pāṭayantika.'
，或逆水上、或隨水下，除直渡，墮。」
佛世尊游舍衛國祇樹給孤獨園。時迦留陀夷與崛多比丘尼衣著。諸比丘尼問：「所由得此衣？」答：「迦留陀夷見施。」諸比丘尼往白世尊。世尊告曰：「若比丘，非親里比丘尼持衣施者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時迦留陀夷使崛多比丘尼作衣。諸比丘尼問：「與誰作衣？」答言：「迦留陀夷作衣」。諸比丘尼不知當云何，往白世尊。世尊告曰：「若比丘，非親里比丘尼使作衣者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時迦留陀夷與崛多比丘尼屏處坐。諸比丘尼見，往白世尊。世尊告曰：「若比丘獨與比丘尼屏處坐者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時迦留陀夷與佛陀優婆夷露處坐。諸長者見，自相謂言：「此沙門釋子云何與婦人露處坐？」十二法比丘聞，往白世尊。世尊告曰：「若比丘獨與婦人露處坐者，墮。」(上比丘尼妹)
佛世尊游舍衛國祇樹給孤獨園。有一優婆夷，請摩訶迦葉、舍利弗、目揵連、阿那律。時長者婦饌具種種飲食，敷好坐具。時鍮罹難陀比丘尼，先與長者婦善知識，平旦著衣持缽來詣此家，見饌具種種飲食敷好坐具，即問長者婦：「欲請阿誰？作是好飲食敷好坐具。」長者婦答：「請摩訶
【現代漢語翻譯】 現代漢語譯本：或者逆流而上，或者順流而下，除了直接橫渡，都會墮落（犯戒）。
佛世尊在舍衛國祇樹給孤獨園。當時迦留陀夷（Kāludāyi）與崛多（Khujjuttarā）比丘尼贈送衣服。眾比丘尼問：『從哪裡得到這衣服？』答：『迦留陀夷贈送的。』眾比丘尼前往稟告世尊。世尊告誡說：『如果比丘接受非親屬比丘尼贈送的衣服，則墮落（犯戒）。』
佛世尊在舍衛國祇樹給孤獨園。當時迦留陀夷讓崛多比丘尼製作衣服。眾比丘尼問：『為誰製作衣服？』答：『為迦留陀夷製作衣服。』眾比丘尼不知該如何是好，前往稟告世尊。世尊告誡說：『如果比丘使喚非親屬比丘尼製作衣服，則墮落（犯戒）。』
佛世尊在舍衛國祇樹給孤獨園。當時迦留陀夷與崛多比丘尼在隱蔽的地方坐著。眾比丘尼看見，前往稟告世尊。世尊告誡說：『如果比丘單獨與比丘尼在隱蔽的地方坐著，則墮落（犯戒）。』
佛世尊在舍衛國祇樹給孤獨園。當時迦留陀夷與佛陀優婆夷（Buddha Upasika）在露天的地方坐著。眾長者看見，互相說道：『這位沙門釋子（Śrāmaṇa Śākyaputra）怎麼能與婦人在露天的地方坐著？』十二法比丘聽見，前往稟告世尊。世尊告誡說：『如果比丘單獨與婦人在露天的地方坐著，則墮落（犯戒）。』（以上是比丘尼的姐妹）
佛世尊在舍衛國祇樹給孤獨園。有一位優婆夷（Upasika），邀請摩訶迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、目犍連（Maudgalyāyana）、阿那律（Aniruddha）。當時長者的妻子準備了各種飲食，鋪設了好的坐具。當時鍮罹難陀（Thullanandā）比丘尼，先前與長者的妻子是善知識，清早穿著衣服拿著缽來到這家，看見準備了各種飲食，鋪設了好的坐具，就問長者的妻子：『想要邀請誰？準備這麼好的飲食，鋪設這麼好的坐具。』長者的妻子回答：『邀請摩訶
【English Translation】 English version: Or going upstream, or going downstream, except for crossing directly, one falls (commits an offense).
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti (Śrāvastī). At that time, Kāludāyi gave robes to the bhikkhuni Khujjuttarā. The bhikkhunis asked: 'Where did you get these robes?' She replied: 'Kāludāyi gave them.' The bhikkhunis went and reported this to the World Honored One. The World Honored One said: 'If a bhikkhu receives robes given by a bhikkhuni who is not a relative, he falls (commits an offense).'
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti. At that time, Kāludāyi had the bhikkhuni Khujjuttarā make robes. The bhikkhunis asked: 'Who are you making robes for?' She replied: 'I am making robes for Kāludāyi.' The bhikkhunis did not know what to do, so they went and reported this to the World Honored One. The World Honored One said: 'If a bhikkhu has a bhikkhuni who is not a relative make robes for him, he falls (commits an offense).'
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti. At that time, Kāludāyi was sitting in a secluded place with the bhikkhuni Khujjuttarā. The bhikkhunis saw this and went and reported it to the World Honored One. The World Honored One said: 'If a bhikkhu sits alone with a bhikkhuni in a secluded place, he falls (commits an offense).'
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti. At that time, Kāludāyi was sitting in an exposed place with the female lay follower Buddha Upasika. The elders saw this and said to each other: 'How can this Śrāmaṇa Śākyaputra sit in an exposed place with a woman?' The twelve Dharma bhikkhus heard this and went and reported it to the World Honored One. The World Honored One said: 'If a bhikkhu sits alone with a woman in an exposed place, he falls (commits an offense).' (The above is the bhikkhuni's sister)
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti. There was a female lay follower (Upasika) who invited Mahākāśyapa, Śāriputra, Maudgalyāyana, and Aniruddha. At that time, the wife of the elder prepared various kinds of food and laid out good seating. At that time, the bhikkhuni Thullanandā, who was previously a good friend of the elder's wife, put on her robes and carried her bowl early in the morning to this house. Seeing the various kinds of food prepared and the good seating laid out, she asked the elder's wife: 'Who do you want to invite? You have prepared such good food and laid out such good seating.' The elder's wife replied: 'I am inviting Maha
迦葉、舍利弗、目揵連、阿那律。」比丘尼語：「舍龍象而請騾驢。」長者婦問：「誰是龍象？」比丘尼答：「尊者調達、騫陀達婆、迦留羅、提施、三文陀糸頭，此上人是。」迦葉最大先前入舍，鍮羅比丘尼見來入，語長者婦：「善哉優婆夷！所謂龍象以至。」時長者俱聞此語，便作是言：「惡比丘尼！先言騾驢，今言龍象耶。去，惡比丘尼！莫復入此舍。」時長者見賢嚴坐定，自行澡水，布種種飲食。飲食已竟，重行澡水已在一面坐，聽達嚫。摩訶迦葉說達嚫已，即從坐起去。詣如來所，頭面作禮在一面坐，以此事具白世尊。世尊因此事，集和合僧，備十功德，佛為沙門結戒：「若比丘，知比丘尼譽一比丘僧、毀一比丘僧，往彼飯者(調達婆兒、阿難妹也)，波逸提。」
佛世尊游王舍城迦蘭陀竹園所。當於爾時，人民饑饉乞求難得。諸長者或請一比丘、或請兩比丘，其不請往者或四或五。諸長者見，自相謂言：「此沙門釋子不知厭足、無有慚愧。其請一者，五三自往。」十二法比丘聞，往白世尊。世尊告曰：「若比丘不請強往者，墮。或時應往、或病、或執僧事、作衣，此應食。」
佛游舍衛國祇樹給孤獨園。拘薩羅界有一長者起招提僧舍，其有客比丘得一日食。時尊者舍利弗遇病，從拘薩羅至舍
【現代漢語翻譯】 現代漢語譯本： 『迦葉 (Kasyapa，佛陀十大弟子之一)、舍利弗 (Sariputra，佛陀十大弟子之一，以智慧著稱)、目犍連 (Maudgalyayana，佛陀十大弟子之一，以神通著稱)、阿那律 (Anuruddha，佛陀十大弟子之一，以天眼著稱)。』比丘尼說：『捨棄龍象而請騾驢。』長者婦問：『誰是龍象？』比丘尼答：『尊者調達 (Devadatta，佛陀的堂兄弟，後背叛佛陀)、騫陀達婆 (Kandarpadeva)、迦留羅 (Garura)、提施 (Tisya)、三文陀糸頭 (Samantashirsha)，這些上人是。』迦葉最大，先前進入房舍，鍮羅 (Tulla) 比丘尼見他進來，對長者婦說：『善哉優婆夷 (Upasika，女居士)！所謂的龍像已經到了。』當時長者都聽到了這些話，便這樣說：『惡比丘尼！先前說是騾驢，現在說是龍像嗎？走開，惡比丘尼！不要再進入這間房舍。』當時長者見賢嚴 (Bhaddanta) 坐定，親自取水洗手，擺設各種飲食。飲食完畢后，再次取水洗手，然後在一旁坐下，聽聞達嚫 (Dakshina，供養)。摩訶迦葉 (Mahakasyapa) 說完達嚫后，就從座位起身離開，前往如來 (Tathagata，佛陀的稱號) 處，頭面頂禮，在一旁坐下，將這件事詳細稟告世尊 (Bhagavan，佛陀的稱號)。世尊因此事，召集和合僧團，具備十種功德，佛為沙門 (Sramana，出家修行者) 制定戒律：『如果比丘 (Bhiksu，出家男眾)，明知比丘尼讚譽某個比丘僧團、譭謗某個比丘僧團，還去那裡吃飯（調達的兒子、阿難 (Ananda，佛陀十大弟子之一，以多聞著稱) 的妹妹也是），犯波逸提 (Payattika，一種罪名)。』
佛世尊 (Bhagavan，佛陀的稱號) 游化在王舍城 (Rajagrha) 的迦蘭陀竹園 (Kalandaka Venuvana)。當時，人民饑荒，乞討食物也很難得到。各位長者或者請一位比丘、或者請兩位比丘，那些沒有被邀請而前去的，或者四位或者五位。各位長者看見了，互相說道：『這些沙門釋子 (Sramana Sakyaputra，釋迦牟尼佛的弟子) 不知滿足、沒有慚愧。只請了一位，卻有三位五位自己前往。』十二法比丘聽到了，前往稟告世尊。世尊告誡說：『如果比丘沒有被邀請而強行前往，墮落。或者有時應該前往、或者生病、或者處理僧團事務、製作衣服，這些情況應該可以食用。』
佛游化在舍衛國 (Sravasti) 祇樹給孤獨園 (Jetavana Anathapindika-arama)。拘薩羅 (Kosala) 境內有一位長者建造招提僧舍 (招待四方僧侶的房舍)，那裡的客比丘可以得到一天的食物。當時尊者舍利弗生病，從拘薩羅前往僧舍
【English Translation】 English version: 『Kasyapa (one of the ten principal disciples of the Buddha), Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers), Anuruddha (one of the ten principal disciples of the Buddha, known for his divine eye).』 The Bhikkhuni (Buddhist nun) said: 『Abandoning dragons and elephants to invite mules and donkeys.』 The wealthy woman asked: 『Who are the dragons and elephants?』 The Bhikkhuni replied: 『The venerable Devadatta (Buddha's cousin, who later betrayed him), Kandarpadeva, Garura, Tisya, Samantashirsha, these are superior people.』 Kasyapa, being the eldest, entered the house first. Tulla Bhikkhuni, seeing him enter, said to the wealthy woman: 『Excellent Upasika (female lay follower)! The so-called dragon and elephant has arrived.』 At that time, the wealthy man heard these words and said: 『Evil Bhikkhuni! Earlier you said mules and donkeys, now you say dragons and elephants? Leave, evil Bhikkhuni! Do not enter this house again.』 At that time, the wealthy man, seeing Bhaddanta (respected one) seated, personally brought water for washing hands and laid out various foods. After eating, he again brought water for washing hands and sat on one side, listening to Dakshina (offering). Mahakasyapa, after speaking Dakshina, immediately rose from his seat and left, going to the Tathagata (the Buddha's title), prostrating his head and face, and sitting on one side, reporting this matter in detail to the Bhagavan (the Buddha's title). The Bhagavan, because of this matter, gathered the harmonious Sangha (Buddhist monastic community), possessing ten merits, the Buddha established a precept for the Sramanas (ascetics): 『If a Bhikkhu (Buddhist monk), knowing that a Bhikkhuni praises one Bhikkhu Sangha and slanders another Bhikkhu Sangha, goes there to eat (the son of Devadatta, and the sister of Ananda (one of the ten principal disciples of the Buddha, known for his great learning) as well), commits Payattika (a type of offense).』
The Bhagavan (the Buddha's title) was traveling in Rajagrha (Royal City), at the Kalandaka Venuvana (Bamboo Grove). At that time, the people were suffering from famine, and it was difficult to beg for food. The wealthy men would invite either one Bhikkhu or two Bhikkhus, and those who were not invited would go, either four or five. The wealthy men saw this and said to each other: 『These Sramana Sakyaputras (disciples of Sakyamuni Buddha) are not content and have no shame. Only one was invited, but three or five go on their own.』 The twelve Dharma Bhikkhus heard this and went to report to the Bhagavan. The Bhagavan admonished: 『If a Bhikkhu goes uninvited, he falls. Or sometimes he should go, either because of illness, or handling Sangha affairs, or making clothes, in these cases it is permissible to eat.』
The Buddha was traveling in Sravasti (Savatthi), at the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery). In the Kosala (Kingdom of Kosala) territory, there was a wealthy man who built a guest house for the Sangha (a lodging for monks from all directions), where visiting Bhikkhus could receive one day's food. At that time, the venerable Sariputra fell ill and traveled from Kosala to the monastery
衛國，過此僧舍住三宿食。時舍利弗便發去，至舍衛國祇樹給孤獨園。便懷狐疑：「我不過食招提僧食耶？」往自世尊。世尊告曰：「若比丘無病，得一宿住食，若過食者，墮。」
佛世尊游舍衛國祇樹給孤獨園。有多比丘從拘薩羅詣舍衛國，有長者中道請飯豐饒酥酪。時六群比丘兩三缽盛下行，比丘不得。諸長者見，自相謂言：「此沙門釋子重疊兩三缽盛下行，比丘不得。」往白世尊。世尊告曰：「若比丘請入舍，長者設好食酥酪豐饒，不得兩三缽盛。犯者墮。若兩三缽取出外，當等分與不得比丘。」
佛世尊游舍衛國祇樹給孤獨園。時舍衛國有一長者，居門衰喪，唯有一少男兒在後。此少兒聞其飯佛及比丘僧者，得生三十三天第二天：「我當往行，出筋力作，所得錢財當飯佛及比丘僧。」即往詣比舍，語一長者作是語：「我欲客作，為可爾不？」長者答：「須幾許物？」少兒言：「與我五百兩金，自當竭力作使。」長者便思惟：「如今人饑饉乞求難得，乞一食者尚不可得，況爾所兩金。」長者問：「少兒能何等作為？」少兒答：「能坐金銀銅鐵綿絹絲肆。」要不取價。竟十月已，長者便作是念：「或有人先索價卻作使，今此少兒先與人使卻乃索直。」即使知金銀肆。是少兒宿有福德，常人坐肆得一倍
【現代漢語翻譯】 現代漢語譯本 在衛國，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）在一個僧舍住了三個晚上並接受了齋飯。之後，舍利弗離開前往舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）。他心生疑慮：『我是否不應該接受僧團的齋飯呢？』於是他去請教世尊（Buddha）。世尊告訴他：『如果比丘（bhikkhu，佛教僧侶）沒有生病，可以接受一晚的住宿和齋飯。如果超過這個時間，就犯戒。』
佛世尊在舍衛國的祇樹給孤獨園游化。當時，有許多比丘從拘薩羅國（Kosala）前往舍衛國。途中，一位長者（wealthy man）邀請他們吃飯，食物非常豐盛，有酥酪（ghee and yogurt）。這時，六群比丘（a group of monks known for their misconduct）用兩三個缽盛食物帶走，其他的比丘卻沒有得到。長者們看到后，互相議論說：『這些沙門（shramana，出家修行者）釋子（Sakyan，釋迦牟尼佛的弟子）竟然用兩三個缽盛食物帶走，其他的比丘卻沒有得到。』他們將此事稟告世尊。世尊告誡說：『如果有比丘被邀請進入施主家，施主準備了豐盛的食物，酥酪充足，比丘不得用兩三個缽盛食物帶走。違犯者犯戒。如果用兩三個缽取出來，應當平等分給沒有得到食物的比丘。』
佛世尊在舍衛國的祇樹給孤獨園游化。當時，舍衛國有一位長者，家道衰落，只剩下一個年幼的兒子。這個年幼的兒子聽說供養佛和比丘僧眾，可以往生到三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）的第二天，就想：『我應該去工作，出力氣，用賺來的錢供養佛和比丘僧眾。』於是他前往一個村莊，對一位長者說：『我想要在這裡做工，可以嗎？』長者問：『需要多少報酬？』少兒說：『給我五百兩金子，我就會竭盡全力地為你工作。』長者心想：『現在饑荒年間，乞討的人都很難找到，乞討一頓飯都很難，更何況是這麼多金子。』長者問：『少兒能做什麼工作呢？』少兒回答：『能看管金銀銅鐵綿絹絲的店舖。』而且不要預先支付工錢。過了十個月后，長者心想：『有的人先要了工錢才肯工作，而這個少兒先給人工作才要工錢。』於是就讓他去看管金銀店舖。這個少兒宿世有福德，一般人看管店舖只能賺一倍的利潤
【English Translation】 English version In the country of Wei, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) stayed in a monastery for three nights and received food. Afterwards, Sariputra departed and went to the Jetavana Anathapindika-arama in Sravasti. He became doubtful: 'Should I not have accepted the food offered to the Sangha (monastic community)?' So he went to the World Honored One (Buddha). The World Honored One told him: 'If a bhikkhu (Buddhist monk) is not ill, he may stay and receive food for one night. If he stays and eats beyond that, he commits an offense.'
The Buddha, the World Honored One, was traveling in the Jetavana Anathapindika-arama in Sravasti. At that time, many bhikkhus were traveling from Kosala to Sravasti. On the way, a wealthy man invited them to a meal, and the food was very abundant, with ghee and yogurt. Then, the group of six bhikkhus (a group of monks known for their misconduct) filled two or three bowls and took the food away, and the other bhikkhus did not receive any. When the wealthy men saw this, they said to each other: 'These shramanas (wandering ascetics), disciples of Sakyan (followers of Sakyamuni Buddha), are filling two or three bowls and taking the food away, and the other bhikkhus are not receiving any.' They reported this to the World Honored One. The World Honored One admonished them: 'If a bhikkhu is invited into a donor's house, and the donor prepares abundant food, with plenty of ghee and yogurt, the bhikkhu must not fill two or three bowls and take the food away. One who violates this commits an offense. If they take it out in two or three bowls, they should distribute it equally to the bhikkhus who did not receive any.'
The Buddha, the World Honored One, was traveling in the Jetavana Anathapindika-arama in Sravasti. At that time, in Sravasti, there was a wealthy man whose family was declining, and only a young son remained. This young son heard that making offerings to the Buddha and the Sangha of bhikkhus would lead to rebirth in the second heaven of the Thirty-three Heavens (Trayastrimsa, a celestial realm in Buddhist cosmology), so he thought: 'I should go to work, exert my strength, and use the money I earn to make offerings to the Buddha and the Sangha of bhikkhus.' So he went to a village and said to a wealthy man: 'I want to work here, is that possible?' The wealthy man asked: 'How much compensation do you need?' The young boy said: 'Give me five hundred taels of gold, and I will work for you with all my strength.' The wealthy man thought: 'Now, in this time of famine, it is difficult to find beggars, and it is difficult to beg for even one meal, let alone so much gold.' The wealthy man asked: 'What kind of work can the young boy do?' The young boy replied: 'I can manage shops selling gold, silver, copper, iron, cotton, silk, and fabrics.' And he did not ask for wages in advance. After ten months, the wealthy man thought: 'Some people ask for wages before they are willing to work, but this young boy works for people first and then asks for wages.' So he let him manage the gold and silver shop. This young boy had merit from past lives, and ordinary people managing shops could only earn one times the profit.
利，此少兒得八倍十倍。長者便作是念：「得此少兒是我之幸。常人坐肆得一倍利，此少兒坐肆得八倍十倍利。」次使知銅鐵綿絹絲肆，皆爾獲利。次使知田業，常人耕種得一倍利，此少兒得八倍十倍利。十月期盡，即從長者索直。時長者不為不欲與，正欲與恐少兒去。復重再三索：「為欲與我不？」長者問：「得此金用作何等？」少兒答：「我聞飯佛及比丘僧得生三十三天，所以客作，欲飯佛及比丘僧。愿見時與。」長者便作是念：「怪此少兒為佛及比丘僧執此勤勞。」即問少兒：「汝欲飯佛耶？」答言：「飯佛。奈得薪草釜灶器皿及人力！可即於此間飯佛及比丘僧，二人俱時得福。」少兒答：「亦可爾耳。」長者語：「汝自往請佛及比丘僧。」即詣世尊所，頭面禮足在一面坐。世尊與說法，說法已默然。時少兒即從坐起，偏袒右肩右膝著地，叉手向佛白世尊言：「欲設微供，愿佛及比丘僧臨顧須臾。」時世尊默然受請。少兒見如來默然可之，即起頭面禮足而去，即夜具種種飯食敷好座具。往白世尊：「飲食已辦，今正是時。」比丘僧往，世尊住，別送食來。僧詣長者家，各次第坐坐定。少兒自手行水，布種種食。時是月八日，國俗此日食先亡者，以殘食施諸比丘僧。諸比丘僧食已，至少兒家略不食。諸比丘同聲語
{ "translations": [ "現代漢語譯本：", "『利，這個孩子能獲得八倍甚至十倍的利潤。』長者心想：『得到這個孩子真是我的幸運。普通人在店舖里做生意只能獲得一倍的利潤，而這個孩子卻能獲得八倍甚至十倍的利潤。』於是讓他管理銅鐵、綿絹、絲綢店舖，都獲得了同樣的利潤。後來又讓他管理田地，普通人耕種只能獲得一倍的利潤，而這個孩子卻能獲得八倍甚至十倍的利潤。十個月的期限到了，他就向長者索要工錢。當時長者不是不想給，而是想給又怕這個孩子離開。孩子再三索要：『你到底想不想給我？』長者問：『得到這些錢你想做什麼？』孩子回答：『我聽說供養佛和比丘僧能往生三十三天，所以我才來做工，想供養佛和比丘僧。希望到時候能給我。』長者心想：『奇怪，這個孩子竟然爲了供養佛和比丘僧如此勤勞。』就問孩子：『你想供養佛嗎？』回答說：『想供養佛。只是缺少柴草、鍋灶、器皿和人力！可以在這裡供養佛和比丘僧，我們兩人都能同時獲得福報。』孩子回答：『也可以這樣。』長者說：『你親自去邀請佛和比丘僧。』孩子就前往世尊處，頭面頂禮佛足，在一旁坐下。世尊為他說法，說法完畢后默然不語。當時，孩子就從座位上站起來，袒露右肩，右膝著地，合掌向佛稟告世尊說：『我想略設供養，希望佛和比丘僧能光臨片刻。』當時世尊默然接受邀請。孩子見如來默然應允，就起身頭面頂禮佛足離去，當晚準備了各種飯食，鋪設好座位。前往稟告世尊：『飲食已經準備完畢，現在正是時候。』比丘僧前往，世尊留在原地，另外送來食物。僧眾來到長者家，各自按次序坐下。孩子親自行水，擺放各種食物。當時是八月八日，按照當地習俗，這一天要祭奠先亡，用剩下的食物佈施給各位比丘僧。各位比丘僧吃完后，到孩子家幾乎不吃東西。各位比丘同聲說", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
：「行食人稍下。」少兒見飲食不減，便作是念：「比丘僧不食者，我必不生三十三天。」涕泣詣如來所，白世尊言：「比丘僧食少不多。比丘不食者，我必不生三十三天。」世尊告曰：「汝往稍益食，必生三十三天無疑。」少兒復作是念：「如來廣長舌言，必得生三十三天。」歡喜踴躍不能自勝，即頭面禮足繞佛三匝而去，往詣比丘僧所。比丘僧食竟，行澡水已，在前長跪受咒愿。上坐咒愿已便去。即日有五百賈客，入海還歸。最大導師入城求食。問行路人：「誰家有食賣？」行人答言：「某長者家今日飯佛及比丘僧，必有飲食。」導師即詣此舍，語守門者言：「汝往白長者，外有入海導師欲得相見。」守門者即為白，長者出迎共相問訊，揖引入坐。須臾起，語長者言：「承有飲食賣，當送直。」時少兒在一面坐。長者答：「此非我食。」指言：「此檀越食也。」復問少兒：「有食見與，當送直。」答言：「我食不賣。若須者便相呼入坐，當相供給，不須直。」即往呼伴入坐。少兒自手行水，布種種食。賈客食訖，少兒還就床坐。去少兒不遠，有拘薩羅碼瑙揵茨(拘薩羅國外大故稱)。時大導師語諸賈人：「此少兒飯食我等皆令充足，我等各各共報其恩。」諸商稱善。時大導師語少兒：「過此揵茨來。」即過與。導
【現代漢語翻譯】 現代漢語譯本： 『減少給食人鬼的食物。』這個孩子看到（給比丘僧的）飲食沒有減少，便這樣想：『如果比丘僧不吃東西，我一定不能往生到三十三天。』於是哭著來到如來所在的地方，稟告世尊說：『比丘僧吃的很少，不多。如果比丘不吃東西，我一定不能往生到三十三天。』世尊告訴他說：『你再去稍微增加食物，必定能往生到三十三天，不用懷疑。』這個孩子又這樣想：『如來說廣長舌，（說我）必定能往生到三十三天。』歡喜雀躍，不能自已，立即頭面禮足，繞佛三匝離去，前往比丘僧所在的地方。比丘僧吃完飯，洗完手，（少兒）在他們面前長跪接受咒愿。上座咒愿完畢就離開了。當天有五百個商人，從海上返回。最大的導師進城尋找食物，問路人：『誰家有食物賣？』路人回答說：『某長者家今天供養佛和比丘僧，一定有飲食。』導師立即前往這家，告訴守門人說：『你前去稟告長者，外面有入海的導師想要見他。』守門人立即前去稟告，長者出來迎接，互相問候，請他進入坐下。過了一會兒，（導師）起身，告訴長者說：『聽說有食物賣，我應當付錢。』當時這個孩子在一旁坐著。長者回答說：『這不是我的食物。』指著（少兒）說：『這是檀越（施主）的食物。』（導師）又問這個孩子：『有食物給我嗎？我應當付錢。』（少兒）回答說：『我的食物不賣。如果需要的話，就請招呼你的同伴進來坐，我應當供給你們，不需要錢。』立即前去招呼同伴進來坐。這個孩子親自給他們遞水，擺上各種食物。商人們吃完飯，這個孩子回到床上坐下。離這個孩子不遠的地方，有拘薩羅碼瑙揵茨（Kosalaka-māṇava-ghaṇṭā，拘薩羅國外的大鼓）。當時大導師告訴各位商人：『這個孩子供給我們飯食，讓我們都得到充足，我們每個人都應該報答他的恩情。』各位商人都說好。當時大導師告訴這個孩子：『把這個揵茨遞過來。』（少兒）立即遞給他。導師
【English Translation】 English version: 'Reduce the food for the ogre.' Seeing that the food (for the Bhikkhus) was not reduced, the boy thought, 'If the Bhikkhus do not eat, I will certainly not be reborn in the Trayastrimsa Heaven.' Weeping, he went to where the Tathagata was, and reported to the World-Honored One, 'The Bhikkhus eat very little, not much. If the Bhikkhus do not eat, I will certainly not be reborn in the Trayastrimsa Heaven.' The World-Honored One told him, 'Go and increase the food a little more, and you will surely be reborn in the Trayastrimsa Heaven without doubt.' The boy then thought, 'The Tathagata speaks with his broad and long tongue, (saying that) I will surely be reborn in the Trayastrimsa Heaven.' Rejoicing and unable to contain himself, he immediately prostrated himself at the Buddha's feet, circumambulated the Buddha three times, and left, going to where the Bhikkhus were. After the Bhikkhus finished eating and washing their hands, (the boy) knelt before them to receive blessings. The senior monk finished the blessings and left. On that day, there were five hundred merchants returning from the sea. The chief guide entered the city to seek food, asking passersby, 'Who has food for sale?' The passersby replied, 'A certain householder is offering food to the Buddha and the Bhikkhus today, and surely has food.' The guide immediately went to this house, telling the gatekeeper, 'Go and report to the householder that there is a guide who has returned from the sea and wishes to see him.' The gatekeeper immediately went to report, and the householder came out to greet him, exchanged greetings, and invited him to sit down. After a while, (the guide) got up and told the householder, 'I heard that there is food for sale, and I should pay for it.' At that time, the boy was sitting to one side. The householder replied, 'This is not my food.' Pointing to (the boy), he said, 'This is the food of the dānapati (donor).' (The guide) then asked the boy, 'Do you have food for me? I should pay for it.' (The boy) replied, 'My food is not for sale. If you need it, please invite your companions to come in and sit down, and I will provide for you, without needing payment.' He immediately went to invite his companions to come in and sit down. The boy personally served them water and laid out various foods. After the merchants finished eating, the boy returned to his seat on the bed. Not far from the boy, there was a Kosalaka-māṇava-ghaṇṭā (a large drum from the country of Kosala). At that time, the chief guide told the merchants, 'This boy has provided us with food, allowing us to be full, and each of us should repay his kindness.' The merchants all agreed. At that time, the chief guide told the boy, 'Pass me that ghaṇṭā.' (The boy) immediately passed it to him. The guide
師開頭巾里一明珠，直百千兩金，著揵茨缽中。其餘商人，或直九十千兩金珠、或八十七十六十五十四十三十二十，下至直十千兩金珠，流溢揵茨，持與少兒。少兒不取，曰：「薄食不賣，自相施耳。」導師復語：「計此珠價百千萬倍，勝汝飲食。意欲相遺，幸莫見逆。」少兒便作是念：「我若取者不生三十三天上。」「少住此間，聽我往問世尊還。」即詣如來所，頭面禮足在一面住，以此事具白世尊。世尊告曰：「汝往受之。此並花報，果實在後。」少兒歡喜踴躍不能自勝，頭面禮足便退去。去不久，佛與沙門結戒：「若比丘先食，重往食者，墮。」
時此長者往詣婦所，作是語：「此少兒門戶種姓不減我族，計一珠價足得我田業，可嫁此女與為夫婦。」婦曰：「善。」即嫁女與。俄爾長者夫婦盡喪亡。王波斯匿聞彼長者亡，問傍臣：「頗有兄弟兒息不？」答言：「無。唯有女夫在家。」王敕召來，即往召至。王遙見容顏，甚歡敬之，即封戶一千，使知邊城。日出就位，即名日出相國。
佛世尊游舍衛國祇樹給孤獨園。眾多比丘從舍衛國詣拘薩羅界。時跋難陀弟子欲與諸比丘伴至拘薩羅，來辭跋難陀：「今比丘去，弟子欲共行。」跋難陀以前恐故，即語：「卿少住食。」弟子對：「先以食。」跋難陀語
【現代漢語翻譯】 現代漢語譯本：導師從頭巾里取出一顆明珠，價值百千兩黃金，放在揵茨缽（一種缽的名稱）中。其餘的商人，有的拿出價值九十千兩黃金的珠子，有的拿出八十七、八十六、八十五、八十四、八十三、八十二，下至價值十千兩黃金的珠子，都倒進揵茨缽中，拿來送給這個少兒。少兒不接受，說：『這些微薄的食物我不賣，你們自己互相施捨吧。』導師又說：『計算這顆珠子的價值，是你們飲食價值的百千萬倍，我想要送給你，希望你不要拒絕。』少兒便這樣想：『我如果接受了這些，就不能生到三十三天（佛教的欲界六天之一）上。』『請你們在這裡稍等，讓我去問問世尊。』 隨即前往如來（佛的稱號）處，頭面禮足，在一旁站立，將此事詳細稟告世尊。世尊告訴他：『你去接受它吧。這只是花報（比喻小的善報），真正的果報還在後面。』少兒歡喜踴躍，不能自已，頭面禮足便退了回去。他離開后不久，佛為沙門（出家修道的人）制定戒律：『如果比丘（佛教出家男眾）先吃了東西，又再次去吃，就犯墮罪（一種罪名）。』 當時，這位長者（富人）前往妻子那裡，對她說：『這個少兒的家世和種姓不低於我們家，估計一顆珠子的價值就足夠買下我的田產，可以把女兒嫁給他做夫妻。』妻子說：『好。』隨即就把女兒嫁給了他。不久，長者夫婦都去世了。波斯匿王（古代印度拘薩羅國國王）聽說那位長者去世了，問身邊的臣子：『他有兄弟或兒子嗎？』回答說：『沒有。只有個女婿在家。』國王下令召他前來，立即有人去召他。國王遠遠地看到他的容貌，非常喜歡和尊敬他，就封給他一千戶的封地，讓他管理邊境的城池。他每天日出時就去上任，因此被稱為日出相國。 佛世尊（對佛的尊稱）在舍衛國（古代印度的一個國家）的祇樹給孤獨園（佛教寺院）游化。許多比丘（佛教出家男眾）從舍衛國前往拘薩羅界（拘薩羅國的邊境）。當時，跋難陀（人名）的弟子想要和眾比丘一起去拘薩羅，來向跋難陀告辭：『現在比丘們要走了，弟子想要一起去。』跋難陀因為以前害怕（失去供養）的緣故，就說：『你稍等一下，先吃飯。』弟子回答說：『我已經吃過了。』跋難陀說：
【English Translation】 English version: The teacher took out a bright pearl from his turban, worth a hundred thousand taels of gold, and placed it in the Kancika bowl (the name of a type of bowl). The other merchants, some took out pearls worth ninety thousand taels of gold, some took out eighty-seven, eighty-six, eighty-five, eighty-four, eighty-three, eighty-two, down to pearls worth ten thousand taels of gold, and poured them into the Kancika bowl, offering them to the young boy. The young boy did not accept, saying, 'I will not sell these meager foods; you may give them to each other.' The teacher then said, 'Calculating the value of this pearl, it is a hundred million times greater than the value of your food and drink. I wish to give it to you; I hope you will not refuse.' The young boy then thought, 'If I accept these, I will not be reborn in the Thirty-three Heavens (one of the six heavens of desire in Buddhism).' 'Please wait here a moment while I go and ask the World Honored One.' He then went to the Tathagata (an epithet of the Buddha), bowed his head and feet, and stood to one side, reporting the matter in detail to the World Honored One. The World Honored One told him, 'Go and accept it. This is just a flower reward (a metaphor for a small good reward); the real fruit reward is yet to come.' The young boy rejoiced and leaped with joy, unable to contain himself, bowed his head and feet, and then retreated. Not long after he left, the Buddha established a precept for the Shramanas (ascetics): 'If a Bhikshu (Buddhist monk) eats first and then goes to eat again, he commits a sin of downfall (a type of offense).' At that time, the elder (wealthy man) went to his wife and said to her, 'This young boy's family and lineage are no less than ours. It is estimated that the value of one pearl is enough to buy my fields and property. We can marry our daughter to him as husband and wife.' The wife said, 'Good.' Then she married her daughter to him. Soon after, the elder couple both passed away. King Prasenajit (an ancient king of Kosala in India) heard that the elder had passed away and asked his ministers, 'Does he have any brothers or sons?' They replied, 'No. Only a son-in-law is at home.' The king ordered him to be summoned, and someone immediately went to summon him. The king saw his appearance from afar and was very pleased and respectful of him. He then granted him a fief of a thousand households and made him the administrator of the border city. He took office at sunrise every day, so he was called the Sunrise Minister. The Buddha World Honored One (a respectful title for the Buddha) was traveling in the Jeta Grove Anathapindika Garden (a Buddhist monastery) in Shravasti (an ancient kingdom in India). Many Bhikshus (Buddhist monks) went from Shravasti to the Kosala region (the border of the Kosala kingdom). At that time, a disciple of Bhalandana (a person's name) wanted to go to Kosala with the Bhikshus and came to bid farewell to Bhalandana: 'Now the Bhikshus are leaving, and I want to go with them.' Bhalandana, because of his previous fear (of losing offerings), said, 'Wait a moment and eat first.' The disciple replied, 'I have already eaten.' Bhalandana said:
：「知卿已食，意欲使卿更食去。」言語留連，諸比丘已去。跋難陀弟子後去不及，伴為賊所劫，即往具白世尊。世尊告曰：「若比丘，以知比丘食，強勸使食，犯者墮。」
佛世尊游舍衛國祇樹給孤獨園。時失梨崛長者事外道，常狐疑：「世尊是佛非佛耶？是法非法耶？是比丘僧非比丘僧耶。我當施設飯食，往請佛試之。」即往詣世尊所，擎拳問訊在一面坐。時世尊與說種種微妙法，佛說法已默然住。長者失梨崛白佛言：「欲請沙門瞿曇及比丘僧。」時世尊默然可之。失梨崛從坐起，擎拳而退。于門中鑿坑，盛滿炭火無有煙焰，以沙薄覆上。興起此念：「沙門瞿曇有一切智，知一切未然事，自當知。若無一切智，自當墮火，及沙門眾。堂上設不累繩床，偽敷坐具。」復作是念：「若沙門瞿曇有一切智者，自當知。若無一切智者，當墮床，及沙門眾。為人所笑。」復設雜毒食，復作是念：「若沙門瞿曇有一切智者，自當知。若無一切智，食此毒飯自當死，及諸沙門。」即往白佛：「食具已辦，今正是時。」世尊著衣持缽，及比丘僧來至失梨崛舍。世尊顧語阿難：「汝往語諸比丘，盡不得先如來前入失梨崛舍。」阿難即往告諸比丘：「不得先如來入失梨崛舍。」時如來足躡火坑，自然成浴池，中生憂缽拘物、波頭
【現代漢語翻譯】 現代漢語譯本： 『我知道你已經吃過了，但我還是想讓你再吃一點。』因為（主人）言語挽留，其他的比丘（bhiksu）都已經離開了。跋難陀（Bhadanta）的弟子因為走得晚了，被強盜搶劫，於是前去稟告世尊（Buddha）。世尊告訴他說：『如果比丘明知其他比丘已經吃過飯了，還強行勸說他吃，那麼犯戒者會墮落。』
佛世尊（Buddha）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindada-ārāma）游化。當時，失梨崛長者（Śrīgupta）信奉外道，常常懷疑：『世尊是佛嗎？他的法（dharma）是正法嗎？那些比丘僧（bhiksu-sangha）是真正的比丘僧嗎？我應該準備齋飯，邀請佛陀來試探一下。』於是，他前往世尊所在的地方，合掌問訊后在一旁坐下。這時，世尊為他說了種種微妙的佛法，說完后便默然不語。長者失梨崛對佛說：『我想邀請沙門瞿曇（Śramaṇa Gautama）和比丘僧。』世尊默許了。失梨崛從座位上起身，合掌退下。他在門口挖了一個坑，裡面盛滿沒有煙焰的炭火，上面用薄沙覆蓋。他心裡想：『沙門瞿曇如果具有一切智，能夠知道一切未發生的事情，自然會知道這個陷阱。如果沒有一切智，就會掉進火坑，連同他的沙門弟子們一起遭殃。』他又在堂上設定不牢固的繩床，並偽裝鋪設坐具。他又想：『如果沙門瞿曇具有一切智，自然會知道。如果沒有一切智，就會從床上掉下來，連同他的沙門弟子們一起被人嘲笑。』他又準備了摻雜毒藥的食物，心裡想：『如果沙門瞿曇具有一切智，自然會知道。如果沒有一切智，吃了這些毒飯就會死去，連同他的沙門弟子們一起遭殃。』然後，他去告訴佛陀：『齋飯已經準備好了，現在正是時候。』世尊穿上袈裟，拿著缽，和比丘僧一起來到失梨崛的住所。世尊回頭告訴阿難（Ānanda）：『你告訴所有的比丘，都不得走在如來（Tathāgata）前面進入失梨崛的住所。』阿難立刻去告訴所有的比丘：『不得走在如來前面進入失梨崛的住所。』這時，如來一腳踩在火坑上，火坑自然變成浴池，中間生長出青蓮花（utpala）、紅蓮花（padma）
【English Translation】 English version: 'I know you have already eaten, but I still want you to eat some more.' Because of the (host's) lingering words, the other bhiksus (monks) had already left. Bhadanta's (Venerable Nanda) disciple, because he left late, was robbed by thieves, and then went to report to the Buddha (World-Honored One). The Buddha told him: 'If a bhiksu, knowing that another bhiksu has already eaten, forcibly urges him to eat, the offender will fall.'
The Buddha (World-Honored One) was traveling in Śrāvastī (Savatthi), at the Jetavana-anāthapindada-ārāma (Jeta Grove, Anathapindika's Park). At that time, Śrīgupta (Sirigupta), a wealthy householder, served non-Buddhist paths and often doubted: 'Is the Buddha truly a Buddha? Is his dharma (teaching) the true dharma? Are those bhiksu-sangha (community of monks) true bhiksu-sangha? I should prepare a meal and invite the Buddha to test him.' So, he went to where the Buddha was, raised his fist in greeting, and sat to one side. At that time, the Buddha spoke to him about various subtle dharmas, and after the Buddha finished speaking, he remained silent. The wealthy householder Śrīgupta said to the Buddha: 'I wish to invite Śramaṇa Gautama (Ascetic Gautama) and the bhiksu-sangha.' The Buddha silently agreed. Śrīgupta rose from his seat, raised his fist, and withdrew. He dug a pit in the doorway, filled it with smokeless charcoal fire, and covered it with a thin layer of sand. He thought to himself: 'If Śramaṇa Gautama has all-knowing wisdom, knowing all future events, he will naturally know this. If he does not have all-knowing wisdom, he will fall into the fire pit, along with his community of ascetics.' He also set up unstable rope beds in the hall and falsely arranged seating. He further thought: 'If Śramaṇa Gautama has all-knowing wisdom, he will naturally know. If he does not have all-knowing wisdom, he will fall from the bed, along with his community of ascetics, and be laughed at by people.' He also prepared food mixed with poison, thinking: 'If Śramaṇa Gautama has all-knowing wisdom, he will naturally know. If he does not have all-knowing wisdom, he will die from eating this poisoned food, along with his ascetics.' Then, he went to tell the Buddha: 'The meal is ready, now is the right time.' The Buddha put on his robes, carried his bowl, and came to Śrīgupta's residence with the bhiksu-sangha. The Buddha turned to Ānanda (Ananda) and said: 'You go and tell all the bhiksus that none of them are to enter Śrīgupta's residence before the Tathāgata (Thus Come One).' Ānanda immediately went to tell all the bhiksus: 'You must not enter Śrīgupta's residence before the Tathāgata.' At that time, the Tathāgata stepped on the fire pit, and the fire pit naturally transformed into a bathing pond, in the middle of which grew blue lotuses (utpala), red lotuses (padma)
摩、分陀利花，鳧雁鴛鴦和聲悲鳴。時世尊足登花上入失梨崛舍，花琉璃色、花紺碧色，如來黃金色，色色相奪。時繩偽床自然成寶床。時此長者見二變化，心開意解，叉手向佛白世尊言：「此食雜毒，愿小頃留，更設好食。」世尊告曰：「但行此食無苦。」時失梨崛自手行水，布種種食。佛語阿難：「此諸比丘盡不得於此間食，當詣阿耨達所。」時世尊與失梨崛男女說法施義、戒義、十善義、生天義，貪淫墮惡、出家得道。時世尊復與說法苦習盡道。失梨崛即得道跡，如純白㲲易染為色。失梨崛即從座起，頭面禮足：「從今以去歸佛歸法歸比丘僧，聽為優婆塞，盡命不殺生。」世尊及五百阿羅漢盛滿缽飯，即入三昧，從失梨崛門盡飛陵虛，詣阿耨達宮。時阿耨達亦知如來來，化五百蓮華大如車輪。復為如來化作一華最妙，如來坐上，五百阿羅漢各次第坐。如來五百阿羅漢比丘僧食已，廣說阿耨達經。時如來及比丘僧入三昧，從阿耨達宮沒還至祇桓。時毗舍佉無夷羅母聞佛及五百阿羅漢受失梨崛請，詣阿耨達食廣說阿耨達經，今來舍衛。「我當別請佛及五百阿羅漢。」即往詣如來所，頭面禮足在一面住。世尊廣為毗舍佉說法。說法已，毗舍佉即長跪請佛及五百阿羅漢。世尊默然可之。毗舍佉頭面禮足而去。即夜辦饌具
【現代漢語翻譯】 現代漢語譯本： 摩訶（Moha，意為愚癡）、分陀利花（Pundarika，意為白蓮花），鳧雁鴛鴦和著聲音悲鳴。當時世尊足登花上進入失梨崛舍（Srigriha，意為王舍城），花呈琉璃色、花呈紺碧色，如來（Tathagata，意為如來）的黃金色身，光彩奪目。當時繩子編成的假床自然變成寶床。當時這位長者見到這兩種變化，心開意解，合掌向佛陀稟告說：『這食物摻雜了毒藥，希望您稍等片刻，我重新準備好的食物。』世尊告訴他說：『吃了這食物不會有痛苦。』當時失梨崛（Srigriha）親自用水洗手，擺上各種食物。佛陀告訴阿難（Ananda）：『這些比丘（Bhikkhu，意為出家人）都不得在這裡食用，應當前往阿耨達（Anavatapta，意為無熱惱池）那裡。』當時世尊為失梨崛的男女宣說佈施的意義、戒律的意義、十善的意義、以及生天的意義，以及貪戀淫慾會墮入惡道，出家修行可以得道。當時世尊又為他們宣說苦、集、滅、道（Dukkha, Samudaya, Nirodha, Magga）。失梨崛立刻證得須陀洹果（Sotapanna，意為入流果），就像純白的細毛織物容易被染上顏色一樣。失梨崛立刻從座位上起身，以頭面禮拜佛足：『從今以後皈依佛、皈依法、皈依比丘僧（Sangha，意為僧團），聽許我成為優婆塞（Upasaka，意為在家男居士），終身不殺生。』世尊和五百阿羅漢（Arhat，意為證得無生之人）用缽盛滿飯食，立刻進入三昧（Samadhi，意為禪定），從失梨崛的門前全部飛昇到空中，前往阿耨達宮。當時阿耨達也知道如來要來，變化出五百朵蓮花，大如車輪。又為如來變化出一朵最妙的蓮花，如來坐在上面，五百阿羅漢各自依次坐下。如來和五百阿羅漢比丘僧食用完畢，廣泛宣說阿耨達經。當時如來和比丘僧進入三昧，從阿耨達宮消失，返回到祇桓（Jetavana，意為祇樹給孤獨園）。當時毗舍佉（Visakha，意為鹿母）無夷羅母（Migaramata，意為鹿母）聽說佛陀和五百阿羅漢接受了失梨崛的邀請，前往阿耨達食用，並廣泛宣說了阿耨達經，現在來到舍衛城（Sravasti）。『我應當另外邀請佛陀和五百阿羅漢。』於是前往如來所在的地方，以頭面禮拜佛足，站在一旁。世尊廣泛地為毗舍佉說法。說法完畢，毗舍佉立刻長跪，請求佛陀和五百阿羅漢接受她的供養。世尊默然應允。毗舍佉以頭面禮拜佛足后離去。當晚就準備了豐盛的齋飯。 English version: Moha (Delusion), Pundarika (White Lotus), ruddy geese, mandarin ducks, and other birds cried out in sorrow. At that time, the World Honored One ascended the flowers and entered Srigriha (Rajagriha). The flowers were the color of lapis lazuli, the flowers were the color of sapphire, and the golden body of the Tathagata (Thus Come One) outshone them all. At that time, a fake bed made of rope naturally transformed into a jeweled bed. At that time, this elder saw these two transformations, his mind opened and he understood. He folded his hands and said to the Buddha, 'This food is mixed with poison. I hope you will wait a moment while I prepare better food.' The World Honored One said, 'Eating this food will cause no suffering.' At that time, Srigriha personally washed his hands with water and laid out various foods. The Buddha said to Ananda, 'None of these Bhikkhus (Monks) may eat here. They should go to Anavatapta (Lake Anavatapta).' At that time, the World Honored One spoke to the men and women of Srigriha about the meaning of giving, the meaning of precepts, the meaning of the ten good deeds, and the meaning of being born in the heavens, as well as how greed and lust lead to evil destinies, and how leaving home leads to enlightenment. At that time, the World Honored One further spoke to them about suffering, its cause, its cessation, and the path (Dukkha, Samudaya, Nirodha, Magga). Srigriha immediately attained the Sotapanna (Stream-enterer) stage, just as pure white wool is easily dyed. Srigriha immediately rose from his seat, bowed his head to the Buddha's feet, and said, 'From now on, I take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha (Community). I ask to be accepted as an Upasaka (Layman), and I will not kill any living being for the rest of my life.' The World Honored One and the five hundred Arhats (Enlightened Ones) filled their bowls with food, immediately entered Samadhi (Meditation), and flew from Srigriha's gate into the sky, going to Anavatapta Palace. At that time, Anavatapta also knew that the Tathagata was coming, and transformed five hundred lotus flowers as large as chariot wheels. He also transformed a most wonderful flower for the Tathagata to sit on, and the five hundred Arhats sat down in order. After the Tathagata and the five hundred Arhat Bhikkhu Sangha had eaten, he extensively expounded the Anavatapta Sutra. At that time, the Tathagata and the Bhikkhu Sangha entered Samadhi, disappeared from Anavatapta Palace, and returned to Jetavana (Jetavana Monastery). At that time, Visakha (Visakha), Migaramata (Mother of Migara), heard that the Buddha and the five hundred Arhats had accepted Srigriha's invitation, went to Anavatapta to eat, and extensively expounded the Anavatapta Sutra, and now came to Sravasti (Shravasti). 'I should separately invite the Buddha and the five hundred Arhats.' Then she went to where the Tathagata was, bowed her head to his feet, and stood to one side. The World Honored One extensively preached the Dharma to Visakha. After the Dharma talk, Visakha immediately knelt down and requested the Buddha and the five hundred Arhats to accept her offering. The World Honored One silently consented. Visakha bowed her head to his feet and left. That night, she prepared a lavish feast.
【English Translation】 English version: Moha (Delusion), Pundarika (White Lotus), ruddy geese, mandarin ducks, and other birds cried out in sorrow. At that time, the World Honored One ascended the flowers and entered Srigriha (Rajagriha). The flowers were the color of lapis lazuli, the flowers were the color of sapphire, and the golden body of the Tathagata (Thus Come One) outshone them all. At that time, a fake bed made of rope naturally transformed into a jeweled bed. At that time, this elder saw these two transformations, his mind opened and he understood. He folded his hands and said to the Buddha, 'This food is mixed with poison. I hope you will wait a moment while I prepare better food.' The World Honored One said, 'Eating this food will cause no suffering.' At that time, Srigriha personally washed his hands with water and laid out various foods. The Buddha said to Ananda, 'None of these Bhikkhus (Monks) may eat here. They should go to Anavatapta (Lake Anavatapta).' At that time, the World Honored One spoke to the men and women of Srigriha about the meaning of giving, the meaning of precepts, the meaning of the ten good deeds, and the meaning of being born in the heavens, as well as how greed and lust lead to evil destinies, and how leaving home leads to enlightenment. At that time, the World Honored One further spoke to them about suffering, its cause, its cessation, and the path (Dukkha, Samudaya, Nirodha, Magga). Srigriha immediately attained the Sotapanna (Stream-enterer) stage, just as pure white wool is easily dyed. Srigriha immediately rose from his seat, bowed his head to the Buddha's feet, and said, 'From now on, I take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha (Community). I ask to be accepted as an Upasaka (Layman), and I will not kill any living being for the rest of my life.' The World Honored One and the five hundred Arhats (Enlightened Ones) filled their bowls with food, immediately entered Samadhi (Meditation), and flew from Srigriha's gate into the sky, going to Anavatapta Palace. At that time, Anavatapta also knew that the Tathagata was coming, and transformed five hundred lotus flowers as large as chariot wheels. He also transformed a most wonderful flower for the Tathagata to sit on, and the five hundred Arhats sat down in order. After the Tathagata and the five hundred Arhat Bhikkhu Sangha had eaten, he extensively expounded the Anavatapta Sutra. At that time, the Tathagata and the Bhikkhu Sangha entered Samadhi, disappeared from Anavatapta Palace, and returned to Jetavana (Jetavana Monastery). At that time, Visakha (Visakha), Migaramata (Mother of Migara), heard that the Buddha and the five hundred Arhats had accepted Srigriha's invitation, went to Anavatapta to eat, and extensively expounded the Anavatapta Sutra, and now came to Sravasti (Shravasti). 'I should separately invite the Buddha and the five hundred Arhats.' Then she went to where the Tathagata was, bowed her head to his feet, and stood to one side. The World Honored One extensively preached the Dharma to Visakha. After the Dharma talk, Visakha immediately knelt down and requested the Buddha and the five hundred Arhats to accept her offering. The World Honored One silently consented. Visakha bowed her head to his feet and left. That night, she prepared a lavish feast.
好食敷好坐具，重開門戶，手擎香爐叉手禮言：「飲食已辦，今正是時。」諸比丘往，或從地踴出、或從壁入、或從空下，唯如來住，別留佛食。毗舍佉見比丘坐定，自手行水，布種種食。食已竟，復行澡水，在前長跪受咒愿。上坐咒愿已而去。阿難來取佛食。世尊知而問阿難：「有幾比丘在毗舍佉舍食？」阿難白佛：「前所至阿耨達宮食五百阿羅漢，盡在彼食。」世尊告曰：「云何阿難！頗有一比丘，于比丘僧中唱使行不？」「不也。世尊！」世尊告曰：「愍此毗舍佉不獲一福，云何不食一比丘？彼，阿難！毗舍佉母食一比丘僧者，得大福、獲大果報。」世尊告曰：「若比丘眾中不唱，私去會者，犯者墮。有應得去，若道路行、若乘舡、若大節會、若沙門普會，此應去。」時舉國人民聞佛言飯一比丘僧達嚫勝飯五百阿羅漢，長者婆羅門盡得信佛凈比丘僧。(三十六竟)
鼻奈耶卷第七 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第八
姚秦涼州沙門竺佛念譯波逸提法之二
佛世尊游舍衛國祇樹給孤獨園。爾時世尊未結過中食戒。尊者迦留陀夷日下晡，著衣持缽入舍衛殯陀跋陀。天陰夜黑厚云，掣電霹靂光亙然明。有一妊娠婦女出外汲水，尊者迦留陀夷至門欲入分衛，電
【現代漢語翻譯】 現代漢語譯本 備好美味的食物和舒適的坐具，重新打開門戶，手中拿著香爐，合掌行禮說道：『飲食已經準備好了，現在正是時候。』眾比丘前去，有的從地裡涌出，有的從墻壁進入，有的從空中降下，只有如來佛（Tathagata，佛的稱號）住在別處，特別留出佛的食物。毗舍佉（Visakha，人名）看到比丘們坐定，親自給他們倒水，擺放各種食物。吃完飯後，又給他們倒洗手水，然後在前面長跪接受祝福。上座比丘祝福完畢后離開。阿難（Ananda，佛陀的十大弟子之一）前來取佛的食物。世尊（The Blessed One，佛的稱號）知道后問阿難：『有多少比丘在毗舍佉的住所吃飯？』阿難回答佛說：『之前去阿耨達（Anavatapta，湖名）宮殿吃飯的五百阿羅漢（Arhat，已證得涅槃的修行者），都在那裡吃飯。』世尊告誡說：『為什麼呢，阿難！難道沒有一個比丘在比丘僧團中唱誦使者嗎？』『沒有，世尊！』世尊告誡說：『可憐這位毗舍佉沒有獲得一份福報，為什麼不供養一位比丘呢？阿難！毗舍佉供養一位比丘僧團，能得到大福報，獲得大果報。』世尊告誡說：『如果比丘眾中不唱誦，私自離開集會的人，犯戒者會墮落。有應該離開的情況，比如在道路上行走，或者乘坐船隻，或者參加大型節日集會，或者參加沙門（Sramana，出家修行者）的普遍集會，這些情況應該離開。』當時全國人民聽說佛說供養一位比丘僧團的功德勝過供養五百阿羅漢，長者（wealthy man）和婆羅門（Brahmin，古印度僧侶階層）都因此信仰佛法，尊敬清凈的比丘僧團。（第三十六節完）
《鼻奈耶》（Vinaya，佛教戒律）卷第七 《大正藏》第24冊 No. 1464 《鼻奈耶》
《鼻奈耶》卷第八
姚秦涼州沙門竺佛念翻譯的《波逸提法》（Pratimoksha，戒律）之二
佛世尊（The Blessed One，佛的稱號）在舍衛國（Sravasti，古印度城市）祇樹給孤獨園（Jetavana Anathapindika-arama，寺院名）游化。當時世尊還沒有制定過午不食的戒律。尊者迦留陀夷（Kaludayi，佛陀弟子）在日落時分，穿著僧衣，拿著缽，進入舍衛城的殯陀跋陀（Pindapatra，乞食）地區。天空陰暗，夜晚漆黑，烏雲密佈，閃電劃破天空，雷聲轟鳴，光芒照亮一切。有一位懷孕的婦女出門打水，尊者迦留陀夷來到她家門口想要進入乞食，這時閃電
【English Translation】 English version Having prepared delicious food and comfortable seats, reopening the doors, holding an incense burner in hand, and bowing with folded hands, she said: 'The food and drink are ready, now is the time.' The bhikkhus (monks) went forth, some emerging from the ground, some entering from the walls, and some descending from the sky, only the Tathagata (the Thus-Gone One, an epithet of the Buddha) remained elsewhere, with food specially reserved for the Buddha. Visakha (a female lay disciple) saw that the bhikkhus were seated, personally poured water for them, and arranged various foods. After they had finished eating, she again poured washing water for them, and then knelt before them to receive blessings. The senior bhikkhu finished the blessings and departed. Ananda (one of the ten principal disciples of the Buddha) came to take the Buddha's food. The Blessed One (an epithet of the Buddha), knowing this, asked Ananda: 'How many bhikkhus are eating at Visakha's residence?' Ananda replied to the Buddha: 'The five hundred Arhats (enlightened beings) who previously ate at the Anavatapta (a mythical lake) Palace are all eating there.' The Blessed One admonished: 'Why, Ananda! Is there not even one bhikkhu chanting as an emissary in the Sangha (monastic community)?' 'No, Blessed One!' The Blessed One admonished: 'Pity this Visakha for not obtaining a single merit, why not feed even one bhikkhu? Ananda! Visakha feeding a Sangha of bhikkhus will obtain great merit and great reward.' The Blessed One admonished: 'If bhikkhus do not chant in the assembly and leave privately, those who violate this will fall. There are circumstances where one should leave, such as traveling on the road, or traveling by boat, or attending large festivals, or attending general gatherings of Sramanas (ascetics), in these cases one should leave.' At that time, the people of the entire country heard the Buddha say that the merit of feeding one Sangha of bhikkhus surpasses that of feeding five hundred Arhats, and wealthy men and Brahmins (priestly class) all developed faith in the Buddha and respected the pure Sangha of bhikkhus. (End of section thirty-six)
Vinaya (monastic rules) Volume 7 T24 No. 1464 Vinaya
Vinaya Volume 8
Translated by the Sramana (Buddhist monk) Zhu Fonian from Liangzhou during the Yao Qin dynasty: Pratimoksha (code of monastic discipline) Part 2
The Blessed One (an epithet of the Buddha) was traveling in Sravasti (ancient Indian city) at Jetavana Anathapindika-arama (monastery). At that time, the Blessed One had not yet established the precept against eating after noon. The Venerable Kaludayi (one of the Buddha's disciples), at sunset, wearing his robes and carrying his bowl, entered the Pindapatra (alms-gathering) area of Sravasti. The sky was dark, the night was black, thick clouds covered the sky, lightning flashed, thunder roared, and the light illuminated everything. A pregnant woman went out to fetch water, and the Venerable Kaludayi arrived at her door wanting to enter for alms, when lightning
光中見迦留陀夷，大驚怖懼，便失聲言：「毗舍支(毗舍支鬼也)。」迦留陀夷答：「我是沙門，非鬼。」婦人答：「若沙門者，不殺汝父、不害汝母，而墮我娠。」時此婦人往語十二法比丘，十二法比丘往白世尊。世尊告曰：「若比丘日過中食者，墮。」時尊者婆特婆梨聞世尊結過中食戒，便作是語：「二食中最好最妙無過暮食，而沙門瞿曇斷我此食。」諸比丘聞，往白世尊。世尊告曰：「此著味來日久，不但今日。聽我說。往昔無數劫時，劫盡天地融爛。后此地有肥甚甘美肥，如弱石蜜。有一阿婆最羅天子來下此地，以指嘗地肥甚甘美，意愛樂喜還上天上，語諸天子，將諸天子來下，教使嘗此地肥。至三日，身重不復能飛。地肥漸沒，地生鹵土曝。后漸自然粳米出而食之。爾時此人亦著味，今復著味。」
佛游舍衛國祇樹給孤獨園。尊者畢陵淚跋昔患目痛，諸長者婆羅門送酥油蜜黑石蜜及諸生食，諸弟子常停食經宿而食。時十二法比丘見，往白世尊。世尊告曰：「若比丘無病，停食經宿而食者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘不受水、不受食而食。十二法比丘見，往白世尊。世尊告曰：「若比丘不受水、不受食而食投面門，除其水、楊枝者，墮。」
佛世尊游舍衛國祇樹給
【現代漢語翻譯】 現代漢語譯本 在光明中，她看見迦留陀夷（Kālodāyin，佛陀弟子），非常驚恐害怕，便大聲喊叫：『毗舍支（Piśāca，一種惡鬼）！』迦留陀夷回答說：『我是沙門（Śrāmaṇa，出家修行者），不是鬼。』婦人回答說：『如果是沙門，就不會殺死你的父親、傷害你的母親，以至於讓我墮胎。』當時，這位婦人去告訴十二法比丘，十二法比丘去稟告世尊（Śākyamuni，釋迦牟尼佛）。世尊說：『如果比丘過了中午還吃東西，就犯戒。』當時，尊者婆特婆梨（Bhadravarga）聽到世尊制定了過午不食的戒律，便說：『兩餐之中最好最妙的莫過於晚餐，而沙門瞿曇（Śākyamuni，釋迦牟尼佛）卻斷絕了我這頓飯。』眾比丘聽了，去稟告世尊。世尊說：『這是他貪著美味由來已久，不只是今天。聽我說。往昔無數劫時，劫末天地毀滅融化。後來這塊土地上出現了一種非常甘美肥沃的物質，像凝固的石蜜一樣。有一位阿婆最羅天子（Ābhāsvara）來到這塊土地上，用手指嚐了嚐，覺得非常甘美，心生喜愛，便回到天上，告訴眾天子，帶領眾天子來到地上，教他們品嚐這種地肥。過了三天，身體變得沉重，不能再飛。地肥漸漸消失，土地變成了鹽堿地。後來漸漸自然生長出粳米，人們就吃粳米。當時這些人也貪著美味，現在又貪著美味。』 佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）游化。尊者畢陵伽婆蹉（Piṇḍola-bhāradvāja）過去患有眼痛，許多長者、婆羅門送來酥油、蜂蜜、黑石蜜以及各種生食，他的弟子們常常把食物存放過夜后再吃。當時，十二法比丘看見了，去稟告世尊。世尊說：『如果比丘沒有生病，把食物存放過夜后再吃，就犯戒。』 佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）游化。當時，六群比丘不接受水、不接受食物就吃東西。十二法比丘看見了，去稟告世尊。世尊說：『如果比丘不接受水、不接受食物就吃東西，直接投入口中，除非是用水或楊枝清潔牙齒，否則就犯戒。』 佛世尊在舍衛國（Śrāvastī）祇樹給
【English Translation】 English version In the light, she saw Kālodāyin (Kālodāyin, a disciple of the Buddha), and was greatly frightened, exclaiming, 'Piśāca (Piśāca, a type of demon)!' Kālodāyin replied, 'I am a Śrāmaṇa (Śrāmaṇa, a renunciate), not a demon.' The woman replied, 'If you are a Śrāmaṇa, you would not kill your father, harm your mother, and cause me to have a miscarriage.' At that time, this woman went to tell the twelve Dharma Bhikshus, and the twelve Dharma Bhikshus went to report to the Śākyamuni (Śākyamuni, the Buddha). The Śākyamuni said, 'If a Bhikshu eats after noon, he has transgressed.' At that time, Venerable Bhadravarga heard that the Śākyamuni had established the precept of not eating after noon, and said, 'Among the two meals, the best and most wonderful is none other than the evening meal, but the Śrāmaṇa Gautama (Śākyamuni, the Buddha) has cut off this meal for me.' The Bhikshus heard this and reported it to the Śākyamuni. The Śākyamuni said, 'This is because he has been attached to flavors for a long time, not just today. Listen to me. In the past, countless kalpas ago, at the end of a kalpa, the heavens and earth were destroyed and melted. Later, on this land, there appeared a very sweet and fertile substance, like solidified rock candy. An Ābhāsvara (Ābhāsvara, a type of deity) came down to this land, tasted it with his finger, found it very sweet, and was delighted. He returned to heaven and told the other deities, leading them down to earth and teaching them to taste this earth-fat. After three days, their bodies became heavy and they could no longer fly. The earth-fat gradually disappeared, and the land became saline. Later, naturally, japonica rice grew and people ate it. At that time, these people were also attached to flavors, and now they are attached to flavors again.' The Buddha was traveling in Śrāvastī (Śrāvastī) at the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma). Venerable Piṇḍola-bhāradvāja (Piṇḍola-bhāradvāja) had previously suffered from eye pain, and many elders and Brahmins sent ghee, honey, black rock candy, and various raw foods. His disciples often stored the food overnight before eating it. At that time, the twelve Dharma Bhikshus saw this and reported it to the Śākyamuni. The Śākyamuni said, 'If a Bhikshu is not sick and stores food overnight before eating it, he has transgressed.' The Buddha Śākyamuni was traveling in Śrāvastī (Śrāvastī) at the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma). At that time, the group-of-six Bhikshus ate without accepting water or food. The twelve Dharma Bhikshus saw this and reported it to the Śākyamuni. The Śākyamuni said, 'If a Bhikshu eats without accepting water or food, directly throwing it into his mouth, unless it is to clean his teeth with water or a twig, he has transgressed.' The Buddha Śākyamuni was traveling in Śrāvastī (Śrāvastī) at the Jetavana-anātha
孤獨園。時六群比丘所至村落，見酪乳酥魚肉脯輒乞自入。諸長者見，自相謂言：「此沙門釋子太乞魚脯用為？」往白十二法比丘，十二法比丘往白世尊。世尊集和合僧，備十功德，佛為沙門結戒：「若比丘知彼村落有好酥乳酪出魚肉脯，若比丘無病往彼乞者，波逸提。」
佛世尊游舍衛國祇樹給孤獨園。爾時有二比丘住拘薩羅界深山中住，未曾見佛，常懷企望欲得見佛。二人共議，便發進路來見世尊。時春后月極熱，野馬像水日以向中，值曠野中了無水漿，身體燋渴。二人處處求水，值小潭水，水少蟲多。其一比丘語一比丘言：「飲此蟲水，度此曠澤，得覲世尊。」一比丘答言：「受世尊戒，云何當壞？」時一人飲、一人不飲。其不飲水者命終，生三十三天，著百寶冠來詣世尊，頭面禮足在一面住。時世尊與說法，使得見諦。其飲水者在後至，世尊遙見比丘來，脫憂多羅僧示黃金體：「汝為癡人，用觀是四大身為？純盛臭處。其見法者則見我身。」世尊告曰：「若比丘知雜蟲水而取飲者，墮。」
佛世尊游舍衛國祇樹給孤獨園。有一長者請佛及比丘僧，時六群比丘先前至飯食廚間止。諸長者見，自相謂言：「此沙門釋子先來是間，妨作飯食。」十二法比丘聞，往白世尊。世尊告曰：「若比丘先至請飯食
【現代漢語翻譯】 現代漢語譯本：佛陀住在給孤獨園（Anathapindika's Park）。當時，六群比丘（the group of six monks）經常去各個村落，看到酥油、乳酪、魚肉乾等食物就乞討來自己食用。一些長者（elders）看到后，互相議論說：『這些沙門釋子（Shramana Sakyaputra，釋迦牟尼的弟子）怎麼能乞討魚肉乾來吃呢？』於是他們去告訴十二法比丘（the monk of twelve rules），十二法比丘又去告訴世尊（the World-Honored One，佛陀）。世尊召集僧團，具備十種功德，佛陀為沙門（Shramana，出家人）制定戒律：『如果比丘（bhikkhu，男性出家人）知道某個村落有好酥油、乳酪、魚肉乾，如果比丘沒有生病還去那裡乞討，就犯波逸提（Payantika，一種戒律）。』
佛世尊（Bhagavan，佛陀）在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時有兩位比丘住在拘薩羅界（Kosala）的深山中，從未見過佛陀，一直渴望能夠見到佛陀。兩人商議后，便出發前往拜見世尊。當時正值春末，天氣炎熱，野馬奔騰如水波般晃動，太陽也到了正中，在曠野中沒有水。兩人身體焦渴，四處尋找水源，發現一個小水潭，但水很少而且有很多蟲子。其中一位比丘對另一位比丘說：『喝這些有蟲的水，度過這片曠野，才能見到世尊。』另一位比丘回答說：『我受了世尊的戒律，怎麼能違犯呢？』於是，一人喝了水，一人沒有喝。沒有喝水的那位比丘死了，轉生到三十三天（Trayastrimsa Heaven），戴著百寶冠來到世尊面前，頂禮佛足後站在一旁。當時，世尊為他說法，使他證得了真諦。喝水的那位比丘隨後趕到，世尊遠遠地看到他來，脫下憂多羅僧（uttarasanga，上衣）露出金色的身體：『你真是個愚癡的人，為什麼要執著于這個四大（four elements）組成的身體呢？這身體充滿了污穢。見到法（dharma，佛法）的人才能見到我的真身。』世尊告誡說：『如果比丘明知是雜有蟲子的水還取來飲用，就墮落了。』
佛世尊在舍衛國祇樹給孤獨園。有一位長者邀請佛陀和比丘僧眾應供，當時六群比丘先到飯食廚房。諸長者看到后，互相議論說：『這些沙門釋子先來到這裡，妨礙我們做飯。』十二法比丘聽說了，去告訴世尊。世尊告誡說：『如果比丘先到請飯食
【English Translation】 English version: The Buddha was residing at Anathapindika's Park. At that time, the group of six monks (the group of six bhikkhus) frequently visited various villages, and upon seeing ghee, cheese, fish, and dried meat, they would beg for it to consume themselves. Some elders (elders) saw this and discussed among themselves, saying, 'How can these Shramana Sakyaputras (Shramana Sakyaputra, disciples of Sakyamuni) beg for dried fish and meat to eat?' They then went to inform the monk of twelve rules (the monk of twelve rules), who in turn informed the World-Honored One (the World-Honored One, the Buddha). The Buddha gathered the Sangha (Sangha, monastic community), possessing ten merits, and the Buddha established a precept for the Shramanas (Shramana, renunciates): 'If a bhikkhu (bhikkhu, male renunciate) knows that a certain village has good ghee, cheese, fish, and dried meat, and if the bhikkhu is not ill and still goes there to beg, he commits a Payantika (Payantika, a type of precept) offense.'
The Bhagavan (Bhagavan, the Buddha) was traveling in Sravasti (Sravasti) at Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). At that time, there were two bhikkhus residing in the deep mountains of Kosala (Kosala), who had never seen the Buddha and always longed to see him. After discussing it, the two set out to see the World-Honored One. It was late spring, and the weather was extremely hot. The mirages shimmered like water, and the sun was at its zenith. In the wilderness, there was no water. The two were parched with thirst and searched everywhere for water, finding a small pond, but the water was scarce and full of insects. One bhikkhu said to the other, 'Drink this insect-filled water, cross this wilderness, and we will be able to see the World-Honored One.' The other bhikkhu replied, 'I have received the precepts of the World-Honored One, how can I violate them?' So, one drank the water, and the other did not. The bhikkhu who did not drink the water died and was reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven), wearing a crown adorned with hundreds of jewels, and came before the World-Honored One, prostrating at his feet and standing to one side. At that time, the World-Honored One preached the Dharma (dharma, Buddhist teachings) to him, enabling him to attain insight. The bhikkhu who drank the water arrived later. The World-Honored One saw him coming from afar, removed his upper robe (uttarasanga, upper robe) to reveal his golden body: 'You foolish person, why are you attached to this body composed of the four elements (four elements)? This body is full of filth. Only those who see the Dharma can see my true body.' The World-Honored One admonished, 'If a bhikkhu knowingly takes and drinks water mixed with insects, he falls.'
The Bhagavan Buddha was in Sravasti at Jeta Grove Anathapindika's Park. There was an elder who invited the Buddha and the Sangha of bhikkhus for a meal. At that time, the group of six bhikkhus arrived at the kitchen before the meal. When the elders saw them, they said to each other, 'These Shramana Sakyaputras have come here first, hindering us from preparing the meal.' The monk of twelve rules heard this and told the Bhagavan. The Bhagavan said, 'If a bhikkhu arrives early for an invited meal
家，坐若臥、弄小兒，墮。」
佛世尊游舍衛國祇樹給孤獨園。有一長者請比丘僧。長者出行不在，長者婦獨在後作食。時尊者迦留陀夷先至長者家坐。諸長者見，自相謂言：「云何比丘釋子獨與婦人一處坐？」十二法比丘往白世尊。世尊告曰：「若比丘先至請食家與婦人獨處坐者，墮。」
佛世尊游舍衛國祇樹給孤獨園，與大比丘僧五百人俱。爾時鞞羅然村有婆羅門名阿耆達兜，大富饒，錢財田業成就。時來至舍衛住一長者家，語長者言：「卿此間頗有沙門婆羅門聰明智慧，將諸徒眾，眾中人師者不？有此人者，我欲時往禮拜問訊，使我心開意解。」長者答：「此間有沙門瞿曇，是釋種子，出家學道剃除鬚髮，服三法衣，今成阿耨多羅阿惟三佛。欲往見者，今正是時，可往問訊。」婆羅門問：「瞿曇今為所在？欲往問訊。」時長者答：「今世尊在舍衛國祇樹給孤獨園，欲往便往。」時阿耆達兜婆羅門明日出舍衛詣祇桓，爾時世尊與無數億百千人說法。時阿耆達兜婆羅門遙見世尊端正無比，諸根具足、身黃金色，即前至佛所擎拳稱善，在一面坐。世尊為說種種微妙法，說法已默然住。時婆羅門白世尊言：「愿沙門瞿曇及比丘僧，受我夏坐九十日。」爾時世尊億往昔對而不可避，即默然受婆羅門請。時婆羅
【現代漢語翻譯】 現代漢語譯本：在家中，如果坐著、躺著、逗弄小孩，（比丘）會墮落（犯戒）。
佛陀世尊在舍衛國祇樹給孤獨園。有一位長者邀請比丘僧眾。長者外出不在家，長者的妻子獨自在後廚做飯。當時，尊者迦留陀夷（Kālodāyin，佛陀弟子）先到達長者家坐下。一些長者看見了，互相議論說：『為什麼這位比丘釋子（釋迦牟尼佛的弟子）獨自與婦人待在一處？』十二位持戒比丘前去稟告世尊。世尊告誡說：『如果比丘先到達被邀請去用齋的人家，與婦人單獨相處坐著，會墮落（犯戒）。』
佛陀世尊在舍衛國祇樹給孤獨園，與五百位大比丘僧眾在一起。當時，在鞞羅然村（Veranja）有一位婆羅門，名叫阿耆達兜（Agi Datta），非常富有，擁有大量的錢財和田地產業。他來到舍衛國，住在一位長者家中，對長者說：『您這裡是否有沙門（Śrāmana，出家修行者）、婆羅門（Brahmana，祭司）聰明有智慧，帶領著眾多弟子，是眾人之師？如果有這樣的人，我想時常去禮拜問訊，使我心開意解。』長者回答說：『這裡有沙門瞿曇（Gautama，釋迦牟尼佛的姓氏），是釋迦（Śākya，佛陀的種族）族人，出家學道，剃除了鬚髮，穿著三法衣，現在已經成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。如果想去見他，現在正是時候，可以前去問訊。』婆羅門問：『瞿曇現在在哪裡？我想去問訊。』長者回答說：『現在世尊在舍衛國祇樹給孤獨園，想去就去吧。』於是，阿耆達兜婆羅門第二天離開舍衛國前往祇桓（Jetavana）。當時，世尊正在為無數億百千人說法。阿耆達兜婆羅門遠遠地看見世尊端正無比，諸根具足，身體呈現黃金色，立即走到佛陀面前，合掌致敬，在一旁坐下。世尊為他說了種種微妙的佛法，說法完畢后默然不語。這時，婆羅門對世尊說：『愿沙門瞿曇和比丘僧眾，接受我供養夏安居九十天。』當時，世尊憶起往昔的因緣，知道此事無法避免，就默然接受了婆羅門的邀請。這時，婆羅
【English Translation】 English version: 'At home, if sitting, lying down, or playing with a small child, (a Bhikkhu) falls (commits an offense).'
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti (Śrāvastī). There was a householder who invited the Bhikkhu Sangha (community of monks). The householder was away, and the householder's wife was alone in the kitchen preparing food. At that time, the Venerable Kalodayin (Kālodāyin, a disciple of the Buddha) arrived at the householder's home first and sat down. Some householders saw this and said to each other, 'Why is this Bhikkhu, a son of the Shakya (Śākya, the Buddha's clan), sitting alone with a woman?' Twelve Vinaya-observing Bhikkhus went to report this to the World Honored One. The World Honored One said, 'If a Bhikkhu arrives first at the house where he is invited for a meal and sits alone with a woman, he falls (commits an offense).'
The Buddha, the World Honored One, was dwelling in Jeta's Grove, Anathapindika's Park in Shravasti, together with a great Bhikkhu Sangha of five hundred. At that time, in the village of Veranja (Veranja), there was a Brahmin (Brahmana, a priest) named Agi Datta (Agi Datta), who was very wealthy, possessing abundant money, property, and fields. He came to Shravasti and stayed at the home of a householder, saying to the householder, 'Do you have here any Shramanas (Śrāmana, wandering ascetics) or Brahmins who are intelligent and wise, leading many disciples, and are teachers of the people? If there are such people, I would like to visit and pay respects to them from time to time, so that my mind may be opened and my understanding deepened.' The householder replied, 'Here there is the Shramana Gautama (Gautama, the Buddha's family name), who is a son of the Shakya clan, who has left home to study the Way, shaved his head and beard, and wears the three robes. He has now attained Anuttara-samyak-sambodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). If you wish to see him, now is the right time. You can go and pay respects to him.' The Brahmin asked, 'Where is Gautama now? I wish to pay respects to him.' The householder replied, 'Now the World Honored One is in Jeta's Grove, Anathapindika's Park in Shravasti. If you wish to go, then go.' So, the next day, Agi Datta Brahmin left Shravasti and went to Jeta's Grove (Jetavana). At that time, the World Honored One was expounding the Dharma to countless hundreds of thousands of people. Agi Datta Brahmin saw the World Honored One from afar, incomparably dignified, with all faculties complete, and a body of golden color. He immediately went before the Buddha, raised his clasped hands in greeting, and sat down to one side. The World Honored One spoke to him of various subtle and wonderful Dharmas, and after speaking, remained silent. At this time, the Brahmin said to the World Honored One, 'May the Shramana Gautama and the Bhikkhu Sangha accept my offering of the summer retreat for ninety days.' At that time, the World Honored One recalled the past causes and conditions, knowing that this could not be avoided, and silently accepted the Brahmin's invitation. At this time, the Bra'
門從坐起，擎拳辭退。從舍衛國即往鞞羅然，與佛比丘僧辦四月夏坐，種種飯食。至夏坐初，敕守門者：「我今於四月中在內，欲不出行，莫令有人入。若有苦樂吉兇事，亦莫白我。」守門者即奉教命。
爾時世尊夏坐時到，集和合僧，世尊告曰：「汝等各各收治衣缽，當詣鞞羅然所。」時五百比丘從世尊著衣持缽至鞞羅然。時鞞羅然無有堂舍，北有大失利沙山，山谷曠大草木深邃，種種華樹若干種鳥。爾時世尊及比丘僧，于彼山宿。時鞞羅然純婆羅門，人民饑饉乞求難得。世尊即夜集和合僧，告諸比丘：「比丘當知。此鞞羅然純婆羅門種，人民飢餓乞求難得。諸比丘欲於此間夏坐者坐，不者各隨所宜。」時舍利弗即退至阿茂訶山頂，受釋提桓因、須夷阿須倫女請(帝釋夫人)，四月食天廚。時世尊于鞞羅然，一不滿五百比丘結夏坐。其長者婆羅門信佛者，或作四食五食六食便止，諸比丘乞求不能得。時尊者目犍連白佛言：「所以名閻浮提，因閻浮提果名。東方去此無數千里，取閻浮果與比丘使食，去果不遠，有呵梨勒阿摩勒國；至郁單曰，取自然粳米；至三十三天，取天甘露，與諸比丘使食。取此地肥，以左手反此地、右手取地肥，與諸比丘使食。」世尊告目犍連曰：「知汝有此神力。此諸比丘宿對因緣，欲
【現代漢語翻譯】 現代漢語譯本：門從座位上起身，拱手告退。從舍衛國直接前往鞞羅然（Veranja，地名），與佛陀和比丘僧團一起進行為期四個月的夏季安居，並提供各種飲食。在夏季安居開始時，門對守門人下令：『我如今在這四個月中待在裡面，不想外出，不要讓任何人進來。如果有任何苦樂吉兇的事情，也不要稟告我。』守門人立即遵從命令。
當時，世尊夏季安居的時間到了，召集僧團，世尊告訴大家：『你們各自收拾好衣缽，應當前往鞞羅然的地方。』當時，五百比丘跟隨世尊穿好衣服，拿著缽前往鞞羅然。當時，鞞羅然沒有房舍，北邊有大失利沙山（Srisaparvata，山名），山谷空曠廣大，草木茂盛，有各種花樹和鳥類。當時，世尊和比丘僧團在那座山上住宿。當時，鞞羅然都是婆羅門種姓的人，人民饑荒，難以乞討到食物。世尊當晚召集僧團，告訴比丘們：『比丘們應當知道，這鞞羅然都是婆羅門種姓的人，人民飢餓，難以乞討到食物。想要在這裡夏季安居的比丘就留下，不想留下的各自隨意。』當時，舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）退到阿茂訶山頂（Amogha，山名），接受釋提桓因（Sakka，帝釋天）和須夷阿須倫女（Sujā Asura，阿修羅女，帝釋天的妻子）的邀請，四個月食用天廚的食物。當時，世尊在鞞羅然，不足五百比丘一起結夏安居。那些信仰佛陀的長者和婆羅門，或者只提供四份、五份、六份食物就停止了，比丘們難以乞討到食物。當時，尊者目犍連（Moggallāna，佛陀十大弟子之一，以神通著稱）對佛陀說：『之所以叫做閻浮提（Jambudvipa，我們所居住的這個世界），是因為有閻浮提果（Jambu，一種果實）的名字。東方距離這裡無數千里，取閻浮果給比丘們食用，離果實不遠的地方，有訶梨勒（Haritaki，一種藥用植物）和阿摩勒國（Amalaka，一種藥用植物）；到郁單曰（Uttarakuru，北俱盧洲），取自然生長的粳米；到三十三天（Tavatimsa，欲界六天之一），取天上的甘露，給比丘們食用。取這地上的肥沃土壤，用左手反轉這土地，右手取地上的肥沃土壤，給比丘們食用。』世尊告訴目犍連說：『我知道你有這樣的神力。這些比丘是因為過去世的因緣，想要』
【English Translation】 English version: Then, the man rose from his seat, cupped his fists in a gesture of farewell, and departed. From Sāvatthi (Śrāvastī, a major city in ancient India), he went directly to Verañja (a place name), to arrange a four-month rains retreat with the Buddha and the community of monks, providing various kinds of food. At the beginning of the rains retreat, he instructed the gatekeeper: 'I will remain inside for these four months, and I do not wish to go out. Do not allow anyone to enter. If there are any matters of joy or sorrow, good or bad fortune, do not report them to me.' The gatekeeper immediately obeyed the instructions.
At that time, when the time for the Blessed One's rains retreat arrived, he gathered the Sangha (community of monks). The Blessed One said, 'Each of you should gather your robes and bowls and go to Verañja.' Then, five hundred monks, following the Blessed One, put on their robes and carried their bowls to Verañja. At that time, Verañja had no halls or dwellings. To the north was the great Srisaparvata (a mountain name), with vast and open valleys, dense vegetation, various flowering trees, and many kinds of birds. The Blessed One and the community of monks stayed on that mountain. At that time, the people of Verañja were purely of the Brahmin caste, and there was a famine, making it difficult to obtain alms. The Blessed One gathered the Sangha that night and said to the monks, 'Monks, you should know that the people of Verañja are purely of the Brahmin caste, and there is a famine, making it difficult to obtain alms. Those monks who wish to observe the rains retreat here may stay, and those who do not may go wherever they please.' Then, Sariputta (Śāriputra, one of the Buddha's chief disciples, known for his wisdom) withdrew to the summit of Mount Amogha (a mountain name), accepting the invitation of Sakka (Śakra, the lord of the devas) and Sujā Asura (an Asura woman, Sakka's wife), eating heavenly food for four months. At that time, the Blessed One observed the rains retreat in Verañja with fewer than five hundred monks. Those elders and Brahmins who had faith in the Buddha would provide four, five, or six meals and then stop, making it difficult for the monks to obtain alms. Then, the Venerable Moggallāna (Mahāmaudgalyāyana, one of the Buddha's chief disciples, known for his psychic powers) said to the Buddha, 'It is called Jambudvipa (the continent where we live) because of the name of the Jambu fruit (a type of fruit). To the east, countless thousands of miles from here, one can obtain Jambu fruit for the monks to eat. Not far from the fruit, there are the countries of Haritaki (a medicinal plant) and Amalaka (a medicinal plant); to Uttarakuru (a mythical northern continent), one can obtain naturally grown rice; to the Tavatimsa Heaven (one of the heavens in Buddhist cosmology), one can obtain heavenly nectar for the monks to eat. One can take the fertile soil from this land, turn it over with the left hand, and take the fertile soil with the right hand for the monks to eat.' The Blessed One said to Moggallāna, 'I know that you have such psychic powers. These monks, due to their past karma, wish to'
置何所？」世尊不許。鞞羅然界饒軟水草，有馬子驅馬于中放。見諸比丘乞求無所得，語比丘言：「此間谷貴，乞求難得。我無有熟食麨乾飯，唯有馬麥，須當相施。」諸比丘答：「世尊不許當食馬麥。」往白世尊。世尊告曰：「雖知是馬麥，隨時飲水飽，生草可取食耳。」時馬有五百匹，比丘僧少一不滿五百。馬日食麥一斗，養馬人日食麥二斗。分人馬麥各半，以施佛比丘僧。時阿難持世尊分及己分入鞞羅然，求人熟。見一婦人，嘆佛功德：「世尊有此戒、三昧、智慧、解脫、解脫智，三十二大人相八十種好莊嚴其身，圓光七尺(佛尋竟手足覆四支，不啻七尺)，身黃金色視之無厭。剔除鬚髮被袈裟出家學道，得阿耨多羅三耶三佛。救眾生厄，不度者度、不脫者脫、不般涅槃者令般涅槃，無生老病死憂悲惱苦。不出家學道者，當作轉輪王，七寶前導：輪寶、象寶、馬寶、摩尼寶、玉女寶、長者寶、主兵寶。當有千子，雄健勇猛。典四天下，不加刀杖。我及汝等皆當臣屬。受請至此鞞羅然夏坐。大妹！能以此麥與作麨不？」婦人答言：「我家，阿難！役務事多。自尚不供，況當供他？」去此不遠，有一婦人聞嘆佛功德，甚奇甚特，便作此念：「世間乃有是人耶？」即呼阿難：「持此麥來，我與作麨。從今日始，佛阿難
及余梵行者麥來，我與作麨。」時此婦人即磨麥持與阿難。阿難持麨詣佛所，行澡水，授佛麨。佛便食之。阿難見佛食麨，悲泣墮淚。復作是念：「佛世尊是國王子，常食好食、未曾食惡食。云何今日食此麥麨！那得氣力？」時世尊知阿難心所念，語阿難言：「汝能食此麨不？」對曰：「能食。」世尊即授與一揣，使食天甘露味。阿難復作此念：「世尊食此必有氣力。」世尊食已，澡缽行水，白佛：「曏者倩一婦人作麨，而不肯作。有一婦人，不倩而自作。愿聞其意。」世尊告曰：「其不作者設當爲作，當爲轉輪聖王第一夫人。不使而作者，獲大功德。雖不更作余福，種阿耨多羅三耶三佛根。」
對未畢日，無有聞佛及比丘僧食馬麥者。有天魔波旬化作比丘僧，擔囊盛干餅石蜜，摸持九百葉餅于街巷間行。諸長者問諸比丘：「從何所來？」諸比丘答：「從鞞羅然來。」「佛及比丘僧無所乏婆？」化比丘答：「飲食豐饒不能食盡，今送余至舍衛。」往對償畢，其時十六大國皆聞佛及比丘僧在鞞羅然三月食馬麥。諸富長者婆羅門積財一億，及入海導師車馬駱駝載負種種供具，往迎世尊及比丘僧。余有七日當新歲，佛知而問阿難：「新歲余有幾日？」阿難白佛：「余有七日。」佛語阿難：「將二比丘入鞞羅然邑，語阿
【現代漢語翻譯】 現代漢語譯本：還有一位名叫麥來的梵行者，我對她說：『我給你做麥麨（一種用麥子磨成的食物）。』當時，這位婦人立刻磨了麥子拿給阿難（Ananda，佛陀的十大弟子之一）。阿難拿著麥麨來到佛陀（Buddha，覺悟者）處，行了澡水，將麥麨獻給佛陀。佛陀便吃了。阿難看見佛陀吃麥麨，悲傷地流下了眼淚。他又想：『佛陀世尊是國王的王子，常吃美味的食物，從未吃過粗劣的食物。怎麼今天吃這種麥麨！哪裡來的力氣呢？』這時，世尊知道阿難心中所想，對阿難說：『你能吃這種麥麨嗎？』阿難回答說：『能吃。』世尊便給他一小塊，讓他嚐到了天甘露的味道。阿難又想：『世尊吃了這個，一定會有力氣。』世尊吃完后，洗了缽，行了水，稟告佛陀：『之前請一位婦人做麥麨，她不肯做。有一位婦人，沒有請她卻自己做了。希望聽聽其中的緣由。』世尊告訴他：『那個不肯做的婦人，如果她做了，將來會成為轉輪聖王（Chakravartin，統治世界的理想君主）的第一夫人。沒有請她卻自己做的婦人，獲得了巨大的功德。即使不再做其他的福德，也種下了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的根本。』 在（佛陀）說完之前，沒有人聽說過佛陀和比丘僧（Bhikkhu Sangha，佛教僧團）吃馬麥（一種粗劣的麥子）。有一個天魔波旬（Mara，佛教中的魔王）化作比丘僧，挑著裝滿干餅和石蜜的袋子，拿著九百張餅在街巷間行走。各位長者問這些比丘：『從哪裡來？』比丘們回答：『從鞞羅然（Veranja）來。』『佛陀和比丘僧沒有什麼缺乏的嗎？』化作比丘的魔王回答：『飲食豐盛，吃不完，現在送些剩餘的到舍衛（Sravasti）。』（魔王）說完之後，當時十六大國都知道佛陀和比丘僧在鞞羅然三個月吃馬麥。各位富有的長者和婆羅門（Brahmin，古印度祭司階層）積攢了一億的財富，以及入海的導師，用車輛、馬匹和駱駝載著各種各樣的供養品，前去迎接世尊和比丘僧。還有七天就要過新年了，佛陀知道后問阿難：『離新年還有幾天？』阿難稟告佛陀：『還有七天。』佛陀告訴阿難：『帶兩位比丘進入鞞羅然邑（Veranja），告訴那裡的...
【English Translation】 English version: And there was another Brahmachari (Brahmacharin, a celibate religious student) named Mai Lai. I said to her, 'I will make mai chao (a type of food made from ground wheat) for you.' At that time, this woman immediately ground the wheat and brought it to Ananda (one of the ten principal disciples of the Buddha). Ananda took the mai chao to the Buddha (the Awakened One), performed the bathing ritual, and offered the mai chao to the Buddha. The Buddha then ate it. Ananda, seeing the Buddha eating mai chao, wept and shed tears. He further thought, 'The Buddha, the World-Honored One, is a prince of the kingdom, always eating delicious food, never having eaten coarse food. How can he eat this mai chao today! Where will he get the strength?' At that time, the World-Honored One, knowing what Ananda was thinking, said to Ananda, 'Can you eat this mai chao?' Ananda replied, 'I can eat it.' The World-Honored One then gave him a small piece, allowing him to taste the flavor of heavenly nectar. Ananda then thought, 'The World-Honored One, having eaten this, will surely have strength.' After the World-Honored One finished eating, he washed his bowl, performed the water ritual, and reported to the Buddha, 'Earlier, I asked a woman to make mai chao, but she refused. There was a woman who made it without being asked. I wish to hear the reason for this.' The World-Honored One told him, 'The woman who refused, if she had made it, would become the first queen of a Chakravartin (the ideal universal ruler). The woman who made it without being asked has gained great merit. Even if she does not perform other meritorious deeds, she has planted the root of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Before (the Buddha) finished speaking, no one had heard of the Buddha and the Bhikkhu Sangha (the monastic community) eating horse barley (a coarse type of barley). There was a Mara (the demon king in Buddhism) who transformed into a Bhikkhu, carrying bags filled with dried cakes and rock candy, holding nine hundred leaf-cakes, walking through the streets and alleys. The elders asked these Bhikkhus, 'Where do you come from?' The Bhikkhus replied, 'From Veranja.' 'Is the Buddha and the Bhikkhu Sangha lacking anything?' The demon, transformed into a Bhikkhu, replied, 'The food and drink are abundant, and we cannot finish eating it all. Now we are sending the leftovers to Sravasti.' After (the demon) finished speaking, at that time, the sixteen great kingdoms all knew that the Buddha and the Bhikkhu Sangha had been eating horse barley in Veranja for three months. The wealthy elders and Brahmins (the priestly class in ancient India) accumulated a hundred million in wealth, and the guides who entered the sea, using carts, horses, and camels, carried various offerings to welcome the World-Honored One and the Bhikkhu Sangha. There were seven days left until the New Year, and the Buddha, knowing this, asked Ananda, 'How many days are left until the New Year?' Ananda reported to the Buddha, 'There are seven days left.' The Buddha told Ananda, 'Take two Bhikkhus and enter the town of Veranja, and tell the...
耆達兜婆羅門：『佛已受卿請九十日，今竟，欲普人間分衛。』」時比丘白佛：「阿耆達兜意不一飯佛，何以故告別？」世尊告曰：「雖不設飯，交是請主，法應當別。」時尊者阿難承佛教，將二比丘入鞞羅然，住阿耆達兜門，語守門者：「汝往白，阿難在外慾得相見。」時阿耆達兜在中庭，沐頭被白㲲衣踞繩床上。時守門者即白，答語：「使入。」阿難即入，徐徐就坐。默然須臾，婆羅門問：「以何事來？」阿難報言：「世尊語：『婆羅門！已受卿請九十日。今欲入人間普分衛。』」婆羅門問：「云何阿難！瞿曇於此夏坐耶？」阿難答：「卿前請夏坐而忘耶？」婆羅門問：「九十日中雲何得食？」阿難答：「大困大厄，世尊及比丘僧三月食馬麥。」時婆羅門憶請佛及比丘僧辦夏坐具，敕守門者莫令人來。阿耆達兜婆羅門復作是念：「四方遠近皆當聞我為此惡事。阿耆達兜請佛比丘僧無有供養。」復語阿難：「可留瞿曇沙門得懺悔不？」阿難答曰：「不得留。」時阿耆達兜愁憂懊惱，自投于地。時親里眾以水灑而起坐，親里語阿耆達兜言：「汝莫愁憂。我等當詣瞿曇沙門所，與汝悔過。若不住者，持此種種飲食，使人舁往，當隨後行。住處有乏，當以供養。」時阿難與婆羅門及親里眾，詣世尊所悔過。世尊遙見來：「
【現代漢語翻譯】 耆達兜（Ajitadatta，人名）婆羅門說：『佛陀已經接受您九十天的邀請，現在結束了，將要普遍到人間去乞食。』」當時有比丘稟告佛陀：「阿耆達兜（Ajitadatta）的心意並非要供養佛陀一餐飯，為什麼還要告別呢？」世尊告訴他說：「即使不設飯食，（阿耆達兜）畢竟是邀請的主人，按照規矩應當告別。」當時尊者阿難（Ananda）遵從佛的教誨，帶領兩位比丘進入鞞羅然（Veranja），住在阿耆達兜（Ajitadatta）的門外，告訴守門人：「你前去稟告，阿難（Ananda）在外面想要拜見。」當時阿耆達兜（Ajitadatta）正在中庭，洗完頭，披著白色的㲲衣，坐在繩床上。守門人立刻稟告，（阿耆達兜）回答說：「讓他進來。」阿難（Ananda）就進去了，慢慢地坐下。沉默了一會兒，婆羅門問道：「有什麼事來？」阿難（Ananda）回答說：「世尊說：『婆羅門！已經接受您九十天的邀請。現在想要進入人間普遍乞食。』」婆羅門問道：「怎麼，阿難（Ananda）！喬達摩（Gautama，佛陀的姓）在這裡度過夏安居嗎？」阿難（Ananda）回答：「您之前邀請夏安居卻忘記了嗎？」婆羅門問道：「九十天中，（你們）怎麼得到食物？」阿難（Ananda）回答：「非常困苦艱難，世尊和比丘僧眾三個月都吃馬麥。」當時婆羅門回憶起邀請佛陀和比丘僧眾準備夏安居的用具，於是告誡守門人不要讓人進來。阿耆達兜（Ajitadatta）婆羅門又這樣想：「四面八方遠近的人都會聽到我做了這件惡事。阿耆達兜（Ajitadatta）邀請佛陀和比丘僧眾卻沒有供養。」又對阿難（Ananda）說：「可以留下喬達摩（Gautama）沙門，讓他得到懺悔的機會嗎？」阿難（Ananda）回答說：「不能留下。」當時阿耆達兜（Ajitadatta）愁悶懊惱，自己投到地上。他的親戚朋友用水灑在他身上，扶他起來坐下，親戚朋友對阿耆達兜（Ajitadatta）說：「您不要愁悶。我們應當到喬達摩（Gautama）沙門那裡，替您懺悔過錯。如果（佛陀）不住在這裡，就用車輛運送這些各種各樣的飲食，我們跟在後面走。住的地方缺少什麼，就用（這些）來供養。」當時阿難（Ananda）與婆羅門和親戚朋友們，到世尊那裡懺悔過錯。世尊遠遠地看見他們來：
【English Translation】 The Brahmin Ajitadatta (name of a person) said: 'The Buddha has accepted your invitation for ninety days, and now it is over, and he wants to go begging in the human world universally.' At that time, a Bhikkhu reported to the Buddha: 'Ajitadatta's (name of a person) intention is not to offer the Buddha a meal, why say goodbye?' The World Honored One told him: 'Even if no meal is provided, (Ajitadatta) is still the host of the invitation, and according to the rules, he should be bid farewell.' At that time, Venerable Ananda (name of a person) followed the Buddha's teaching, led two Bhikkhus into Veranja (name of a place), stayed outside Ajitadatta's (name of a person) door, and told the gatekeeper: 'Go and report that Ananda (name of a person) is outside and wants to see him.' At that time, Ajitadatta (name of a person) was in the courtyard, having washed his head, wearing a white linen garment, and sitting on a rope bed. The gatekeeper immediately reported, and (Ajitadatta) replied: 'Let him in.' Ananda (name of a person) then entered and slowly sat down. After a moment of silence, the Brahmin asked: 'What brings you here?' Ananda (name of a person) replied: 'The World Honored One said: 'Brahmin! I have accepted your invitation for ninety days. Now I want to enter the human world to beg for food universally.'' The Brahmin asked: 'How is it, Ananda (name of a person)! Did Gautama (Gautama, Buddha's family name) spend the summer retreat here?' Ananda (name of a person) replied: 'Have you forgotten that you invited him for the summer retreat before?' The Brahmin asked: 'How did (you) get food during the ninety days?' Ananda (name of a person) replied: 'It was very difficult and hard, the World Honored One and the Bhikkhu Sangha ate horse barley for three months.' At that time, the Brahmin recalled inviting the Buddha and the Bhikkhu Sangha to prepare for the summer retreat, so he warned the gatekeeper not to let anyone in. The Brahmin Ajitadatta (name of a person) then thought: 'People from all directions, near and far, will hear that I have done this evil deed. Ajitadatta (name of a person) invited the Buddha and the Bhikkhu Sangha but did not make offerings.' He then said to Ananda (name of a person): 'Can you leave Gautama (Gautama) the Shramana, so that he can have a chance to repent?' Ananda (name of a person) replied: 'Cannot leave him.' At that time, Ajitadatta (name of a person) was sad and annoyed, and threw himself on the ground. His relatives and friends sprinkled water on him, helped him up to sit down, and the relatives and friends said to Ajitadatta (name of a person): 'Do not be sad. We should go to Gautama (Gautama) the Shramana and repent for you. If (the Buddha) does not stay here, we will transport these various kinds of food in vehicles, and we will follow behind. If the place of residence lacks anything, we will use (these) to make offerings.' At that time, Ananda (name of a person), with the Brahmin and his relatives and friends, went to the World Honored One to repent. The World Honored One saw them coming from afar:
若我不住者，沸血當從面孔出。」以大慈悲更住七日，前所辦夏坐四月飲食盡舁來，豐饒盈溢。時跋嗜(邵脂反)人民聞佛當來六十日，普行分衛各辦供具以待如來。時世尊于鞞羅然具補納衣，一日衣竟，著衣持缽詣跋嗜國。阿耆達亦載飲食隨如來后，有所乏者即供足之。知如來所投頓，輒在前供辦，並作是語：「我今日、我明日請佛。」時跋嗜人民聞阿耆達載飲食隨如來后，「此必妨我不得飯佛。」即集會自作限制：「其作食飯佛者作小食，復作蜜漿，勿聽婆羅門得作飯食。其有見阿耆達者，當罵言：『惡婆羅門！將佛及比丘僧九十日與馬麥食。今覆載飯食妨他耶？』」時婆羅門愁悶在一面立，看諸人民供具少者，輒供足之。唯見無豆鬻，即以胡麻子、蘇子、豆搗阿摩勒、鞞醯勒、蓽茇、姜作鬻，奉上世尊。世尊告曰：「分與比丘僧。」比丘僧不受：「世尊不許當食此鬻。」時婆羅門來白世尊：「諸比丘不受此鬻。」世尊告諸比丘：「從今以往，有病無病，常服此鬻。有五事：益於身體，除饑不渴，無風寒病，腸胃通利，生食病熟。」阿耆達復作是念：「我夏四月辦種種飲食載飲食來，復不得飯佛及比丘僧。我今當如祭神法布食著地，使諸比丘腳履上過，則為已食。」世尊告曰：「此非腳所履物，此是口所食具。」
【現代漢語翻譯】 現代漢語譯本： 『如果我不留下來，讓我的血從臉上流出來。』佛陀以大慈悲心又住了七日，先前準備的四個月夏安居所需的飲食全部運來，非常豐盛。當時跋嗜（Bāshì）地方的人民聽說佛陀將要來六十日，普遍地進行分衛，各自準備供養的器具來等待如來。當時世尊在鞞羅然（Píluórán）縫製補納衣，用了一天的時間縫製完成，然後穿著袈裟，拿著缽，前往跋嗜國。阿耆達（Āqídá）也載著飲食跟在如來後面，有什麼缺乏的就及時補充。他知道如來在哪裡停留，就總是在前面準備好，並且說：『我今天、我明天請佛。』當時跋嗜人民聽說阿耆達載著飲食跟在如來後面，心想：『這一定會妨礙我們供養佛陀。』於是他們自己制定限制：『凡是做飯供養佛陀的人，只能做小份的食物，再做些蜜漿，不要讓婆羅門有機會做飯食。如果有人見到阿耆達，就罵他說：『惡婆羅門！讓佛陀和比丘僧吃了九十天的馬麥。現在又載著飯食來妨礙別人嗎？』』當時婆羅門愁悶地站在一邊，看到人們供養的器具不足，就及時補充。只是沒有豆粥，就用胡麻子、蘇子、豆搗碎，加上阿摩勒（Āmólè，余甘子）、鞞醯勒（Píxīlè，毗醯勒果）、蓽茇（Bìbá，一種香料）、姜做成粥，奉獻給世尊。世尊說：『分給比丘僧。』比丘僧不接受：『世尊不允許我們吃這種粥。』當時婆羅門來稟告世尊：『各位比丘不接受這種粥。』世尊告訴各位比丘：『從今以後，無論有病沒病，都可以經常服用這種粥。它有五種好處：有益於身體，解除飢渴，沒有風寒疾病，腸胃通暢，可以治療生食引起的疾病。』阿耆達又想：『我準備了四個月的各種飲食，載著飲食來，卻不能供養佛陀和比丘僧。我現在應當像祭神一樣把食物鋪在地上，讓各位比丘從上面踩過去，就當是已經吃了。』世尊說：『這不是可以用腳踩的東西，這是應該用口吃的食物。』
【English Translation】 English version: 『If I do not stay, let blood flow from my face.』 With great compassion, the Buddha stayed for another seven days, and all the food and drink prepared for the four-month summer retreat was brought forth, abundant and overflowing. At that time, the people of Bāshì (跋嗜) heard that the Buddha would come for sixty days, and they universally engaged in alms-begging, each preparing offerings to await the Tathāgata (如來). At that time, the World-Honored One (世尊) was sewing a patched robe in Píluórán (鞞羅然), finishing it in one day. Then, wearing the robe and carrying his bowl, he went to the country of Bāshì. Āqídá (阿耆達) also carried food and drink behind the Tathāgata, replenishing whatever was lacking. Knowing where the Tathāgata would stay, he would always prepare in advance, saying, 『I invite the Buddha today, I invite the Buddha tomorrow.』 At that time, the people of Bāshì heard that Āqídá was carrying food and drink behind the Tathāgata, and they thought, 『This will surely prevent us from offering food to the Buddha.』 So they made their own restrictions: 『Those who cook food to offer to the Buddha should only make small portions, and also make honey water. Do not allow the Brahmins to cook food. If anyone sees Āqídá, they should scold him, saying: 『Evil Brahmin! You made the Buddha and the Sangha (比丘僧) eat horse barley for ninety days. Now you are carrying food and drink to hinder others?』』 At that time, the Brahmin stood aside in sorrow, and whenever he saw that people's offerings were insufficient, he would replenish them. Only seeing that there was no bean porridge, he ground sesame seeds, perilla seeds, and beans, and mixed them with Āmólè (阿摩勒, Emblic myrobalan), Píxīlè (鞞醯勒, Belleric myrobalan), Bìbá (蓽茇, long pepper), and ginger to make porridge, which he offered to the World-Honored One. The World-Honored One said, 『Distribute it to the Sangha.』 The Sangha did not accept it, saying, 『The World-Honored One does not allow us to eat this porridge.』 At that time, the Brahmin came and reported to the World-Honored One, 『The Bhikshus (比丘) do not accept this porridge.』 The World-Honored One told the Bhikshus, 『From now on, whether sick or not, you may always take this porridge. It has five benefits: it is good for the body, it relieves hunger and thirst, it prevents wind-cold diseases, it clears the stomach and intestines, and it can cure diseases caused by eating raw food.』 Āqídá then thought, 『I prepared all kinds of food and drink for four months, carrying it here, but I cannot offer it to the Buddha and the Sangha. Now I should spread the food on the ground like in a sacrificial ritual, so that the Bhikshus can step over it, and it will be as if they have eaten it.』 The World-Honored One said, 『This is not something to be stepped on, this is food to be eaten with the mouth.』
世尊與婆羅門說法，說法已婆羅門即還去。
時世尊著衣持缽還舍衛國。有一外道梵志身體肥大，從世尊后。有一婆羅門著道來，問此梵志：「此間飲食可得不？」答言：「可得。」復問：「由誰得？」答言：「從是禿長者得。」婆羅門言：「咄去去，汝為惡言。汝得肥壯皆由瞿曇沙門，而反更罵。若瞿曇沙門聞，當爲沙門結戒，不復與外道飲食。」諸比丘往白世尊。世尊告曰：「此外道異學長夜習顛倒，此等若被打中毒橫羅官事，謂呼沙門瞿曇為。」時世尊故未與沙門結戒。前至舍衛國，舍衛國長者與佛及比丘僧，作酥餅百葉脆餅。諸佛世尊常法，飲食不足終不起坐，要當食足。若檀越少者，以佛力一切充足。有二婆羅門婦來，語尊者阿難：「見施少餅。」時以兩番餅與一人，一番餅與一。人得一番者，問彼一人：「汝得幾番？」答言：「得二番。」反問：「汝得幾番？」答：「得一番。汝長得一番，當與我分。」答：「各自得分。不與汝分。」一人言：「阿難必是汝婿。」二人共相捽搣大喚。世尊知而問阿難：「此人何以共鬥？」阿難具白世尊。世尊告曰：「若比丘自手與婆羅門、婆羅門婦餅者，墮。食有五種：一根食。根食者，藕、盧卜、系婆陀(根小而甜)。二莖食。莖食者，竿炙叔基(酢莖)諸所食
【現代漢語翻譯】 現代漢語譯本： 世尊為婆羅門說法，說法完畢后婆羅門就離開了。
當時，世尊穿好衣服，拿著缽返回舍衛國（Śrāvastī）。有一個外道梵志（non-Buddhist ascetic）身體肥胖，跟在世尊身後。有一位婆羅門穿著修行者的服裝前來，問這個梵志：『這裡可以得到食物嗎？』梵志回答說：『可以得到。』婆羅門又問：『從誰那裡得到？』梵志回答說：『從那個禿頭長者那裡得到。』婆羅門說：『呸，走開走開，你說的都是惡語。你能夠肥壯都是因為喬達摩（Gautama）沙門（Śrāmaṇa，出家修行者），反而還罵他。如果喬達摩沙門聽到了，一定會為沙門制定戒律，不再給外道食物。』眾比丘（bhikṣu，佛教出家男眾）前去稟告世尊。世尊告訴他們：『這些外道異教學者長久以來習慣於顛倒是非，這些人如果被打、中毒、橫遭官司，就會呼喊沙門喬達摩的名字。』當時世尊還沒有為沙門制定戒律。世尊來到舍衛國，舍衛國的長者為佛陀和比丘僧團準備了酥餅、百葉餅和脆餅。諸佛世尊通常的習慣是，飲食不足不會起身離開座位，一定要吃到飽足。如果施主準備的食物較少，佛陀會以佛力使一切充足。有兩位婆羅門婦女前來，對尊者阿難（Ānanda）說：『請給我們一些餅。』阿難於是給每人兩塊餅，給另一人一塊餅。得到一塊餅的人問得到兩塊餅的人：『你得到幾塊餅？』那人回答說：『得到兩塊。』反問：『你得到幾塊？』回答說：『得到一塊。你多得了一塊，應該分給我。』回答說：『各自得到各自的，不分給你。』一人說：『阿難一定是你的丈夫。』兩人互相扭打，大聲叫喊。世尊知道后問阿難：『這些人為什麼爭鬥？』阿難將事情的經過稟告世尊。世尊說：『如果比丘親手將餅給婆羅門或婆羅門婦女，就犯戒。食物有五種：一是根食。根食是藕、盧卜（Lūbuka，蘿蔔）、系婆陀（Śīvatha，根小而甜）。二是莖食。莖食是竿炙叔基（Śukī，酢莖）等可以食用的莖。
【English Translation】 English version: The World-Honored One was teaching the Dharma to the Brahmins, and after the teaching, the Brahmins departed.
At that time, the World-Honored One, having put on his robes and holding his bowl, was returning to Śrāvastī (舍衛國). There was a non-Buddhist ascetic (外道梵志) with a large body following behind the World-Honored One. A Brahmin wearing the clothes of a practitioner came and asked this ascetic, 'Is food available here?' The ascetic replied, 'It is available.' He further asked, 'From whom is it obtained?' The ascetic replied, 'From that bald elder.' The Brahmin said, 'Bah, go away, you speak evil words. Your stoutness is all due to the Śrāmaṇa (沙門, renunciant) Gautama (瞿曇), yet you revile him. If the Śrāmaṇa Gautama hears of this, he will establish a precept for the Śrāmaṇas, and they will no longer give food to outsiders.' The monks (bhikṣu, 比丘) went and reported this to the World-Honored One. The World-Honored One told them, 'These non-Buddhist heretics have long been accustomed to inverted views. If these people are beaten, poisoned, or involved in legal troubles, they will call out the name of the Śrāmaṇa Gautama.' At that time, the World-Honored One had not yet established a precept for the Śrāmaṇas. The World-Honored One arrived at Śrāvastī, and the elders of Śrāvastī prepared ghee cakes, hundred-layered cakes, and crispy cakes for the Buddha and the Saṅgha (僧伽, monastic community) of monks. It is the usual practice of all Buddhas, the World-Honored Ones, that they do not rise from their seats if the food is insufficient, but only when they are fully satisfied. If the donors provide little, the Buddha, by his power, makes everything sufficient. Two Brahmin women came and said to the Venerable Ānanda (阿難), 'Give us some cakes.' Ānanda then gave two cakes to one person and one cake to the other. The one who received one cake asked the one who received two cakes, 'How many cakes did you receive?' The other replied, 'I received two.' She asked in return, 'How many did you receive?' The reply was, 'I received one. You received one more, you should share it with me.' The other replied, 'Each of us received our own share, I will not share it with you.' One person said, 'Ānanda must be your husband.' The two began to pull and scratch each other, shouting loudly. The World-Honored One, knowing this, asked Ānanda, 'Why are these people fighting?' Ānanda reported the details to the World-Honored One. The World-Honored One said, 'If a monk gives a cake to a Brahmin or a Brahmin woman with his own hand, he commits an offense. There are five kinds of food: first, root food. Root food is lotus root, Lūbuka (盧卜, radish), Śīvatha (系婆陀, a small and sweet root). Second, stem food. Stem food is Śukī (竿炙叔基, sour stem) and other edible stems.
菜。三為葉食。諸所食葉。四為華食。婆婆羅梨華(波波羅酸棗)婆婆。五為果食。諸所食果，蒲萄甘橘。復有五食：粟米、糜米、青麥、豌豆、粳米。若食此食時，有五婆羅門來乞，當言此非我食。有索水者，當言非我水。索果者，當言非我果。盡不得與，除其父母、病人。」
佛世尊游舍衛國祇樹給孤獨園。王波斯匿與阿阇世常共鬥，時興兵相伐。六群比丘自相謂言：「共往看軍馬。」即往看軍馬。諸長者見，自相謂言：「此沙門釋子出家為道，方觀軍馬。」以此事往白世尊。世尊告曰：「若比丘，軍馬欲發就往看者，墮。」◎
鼻奈耶卷第八 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第九
姚秦涼州沙門竺佛念譯
◎佛世尊游舍衛國祇樹給孤獨園。波斯匿大臣伊沙多富蘭那㩉跋提見諦人，將諸比丘往看軍馬。諸比丘亦有親里在軍中，留比丘住三日。諸長者見，自相謂言：「此沙門釋子出家為道，必當傳彼此語。」十二法比丘聞，往白世尊。世尊告曰：「若比丘在軍中，不得過再宿，若過者墮。」拘薩羅波斯匿王講武戲軍，諸比丘往看。諸長者見，自相謂言：「此沙門釋子非其所習而來觀看。」十二法比丘聞，往白世尊。世尊告曰：「若比丘，講武戲軍、若
【現代漢語翻譯】 現代漢語譯本： 食物有五種：一是根食，比如姜、黃姜等各種可食用的根；二是莖食，比如藕等各種可食用的莖；三是葉食，各種可食用的葉子；四是花食，比如婆婆羅梨華（波波羅酸棗）的花；五是果食，各種可食用的果實，比如葡萄、甘橘。還有五種食物：粟米、糜米、青麥、豌豆、粳米。如果吃這些食物的時候，有五個婆羅門來乞討，應當說這些不是我吃的。有人索要水，應當說這不是我的水。索要水果，應當說這不是我的水果。全部都不能給，除了自己的父母、病人。』 佛世尊在舍衛國祇樹給孤獨園。波斯匿王與阿阇世王經常互相爭鬥，時常興兵互相攻打。六群比丘互相說道：『我們一起去看軍馬。』就前去看軍馬。各位長者看見了，互相說道：『這些沙門釋迦的弟子出家修道，竟然觀看軍馬。』因此將此事稟告世尊。世尊告誡說：『如果比丘，軍馬將要出發前去觀看的，犯墮。』 《鼻奈耶》卷第八 大正藏第24冊 No. 1464 《鼻奈耶》 《鼻奈耶》卷第九 姚秦涼州沙門竺佛念譯 佛世尊在舍衛國祇樹給孤獨園。波斯匿王的大臣伊沙多富蘭那㩉跋提（見諦人），帶領各位比丘前去看軍馬。各位比丘也有親戚在軍隊中，就留比丘住了三天。各位長者看見了，互相說道：『這些沙門釋迦的弟子出家修道，必定會傳遞彼此的訊息。』十二法比丘聽說了，稟告世尊。世尊告誡說：『如果比丘在軍隊中，不得超過住兩夜，如果超過的，犯墮。』拘薩羅國的波斯匿王操練武藝，演習軍隊，各位比丘前去觀看。各位長者看見了，互相說道：『這些沙門釋迦的弟子不是他們應該習慣的卻來觀看。』十二法比丘聽說了，稟告世尊。世尊告誡說：『如果比丘，操練武藝，演習軍隊，如果
【English Translation】 English version: 'There are five kinds of food: first, root food, such as ginger, turmeric, and various edible roots; second, stem food, such as lotus roots and various edible stems; third, leaf food, various edible leaves; fourth, flower food, such as the flowers of Badara (Zizyphus jujuba); fifth, fruit food, various edible fruits, such as grapes and oranges. There are also five kinds of food: millet, panicum miliaceum, green barley, peas, and japonica rice. If, when eating these foods, five Brahmins come to beg, one should say that these are not my food. If someone asks for water, one should say that this is not my water. If someone asks for fruit, one should say that these are not my fruits. One should not give any of it, except to one's parents or the sick.' The Buddha, the World Honored One, was staying in the Jeta Grove of Anathapindika in Shravasti. King Pasenadi of Kosala and King Ajatasatru were constantly fighting each other, often raising armies to attack each other. The group of six monks said to each other, 'Let's go and see the army.' So they went to see the army. The elders saw them and said to each other, 'These Shramana Shakya's disciples have left home to cultivate the Way, yet they are watching the army.' Therefore, they reported this matter to the World Honored One. The World Honored One admonished, 'If a Bhikshu, wanting to watch the army before it departs, commits an offense.' Vinaya Volume 8 Taisho Tripitaka Volume 24 No. 1464 Vinaya Vinaya Volume 9 Translated by Shramana Zhu Fonian of Liangzhou in the Yao Qin Dynasty The Buddha, the World Honored One, was staying in the Jeta Grove of Anathapindika in Shravasti. Pasenadi's minister, Ishadatta Purna (a seer of truth), led the Bhikshus to watch the army. Some Bhikshus also had relatives in the army, so they stayed with the Bhikshus for three days. The elders saw them and said to each other, 'These Shramana Shakya's disciples have left home to cultivate the Way, they will surely pass on messages to each other.' The twelve Dharma Bhikshus heard about it and reported it to the World Honored One. The World Honored One admonished, 'If a Bhikshu is in the army, he must not stay for more than two nights, if he does, he commits an offense.' King Pasenadi of Kosala was practicing martial arts and drilling the army, and the Bhikshus went to watch. The elders saw them and said to each other, 'These Shramana Shakya's disciples are watching things that they should not be accustomed to.' The twelve Dharma Bhikshus heard about it and reported it to the World Honored One. The World Honored One admonished, 'If a Bhikshu, practicing martial arts, drilling the army, if'
觀軍鹵簿幢麾者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘常與十七群比丘共諍。六群比丘自恃豪姓，打十七群比丘。諸長者見，自相謂言：「云何比丘比丘自相打？」十二法比丘聞，往具白世尊。世尊告曰：「若比丘瞋比丘，打者，墮。」時六群比丘瞋，舉杖相恐，以手相搏。十二法比丘見，往白世尊。世尊告曰：「若比丘，不得舉杖相恐，以手相搏者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時跋難陀弟子難陀語跋難陀弟子言：「我欲有所至，可逐我到彼。」便然共往。路逢一女人，難陀便將覆屏處為不凈行。跋難陀弟子見，還語諸比丘。諸比丘往白世尊。世尊因此事，集和合僧，備十功德，佛為沙門結戒：「若比丘見犯罪藏匿經一宿者，貝夜提。」
佛世尊游舍衛國祇樹給孤獨園。時跋難陀釋子便作是念：「此弟子辱我小弟，今當報之。」便語弟子言：「我欲有所至，著衣持缽隨我來，亦當語檀越好供養汝。」即相隨去。處處將行，從一家至一家。視日欲中撾揵稚，時過便語弟子：「汝還舍衛，我不喜與汝共行。」即還向祇桓，日已過中，比丘食已竟。即往白世尊。世尊告曰：「若比丘語比丘，作是語：『我欲有所至，共我到彼，當語檀越好供養汝。』將去之後復作是語：『汝去
【現代漢語翻譯】 現代漢語譯本：觀看軍隊儀仗隊和旗幟的，墮落（指觸犯戒律）。
佛陀世尊在舍衛國祇樹給孤獨園。當時六群比丘經常與十七群比丘爭吵。六群比丘仗恃自己是豪門大姓，毆打十七群比丘。一些長者看見了，互相說道：『怎麼比丘和比丘之間互相毆打呢？』十二法比丘聽說了，前去將此事詳細稟告世尊。世尊告誡說：『如果比丘嗔恨比丘，毆打對方，就墮落（指觸犯戒律）。』當時六群比丘嗔恨，舉起棍杖互相恐嚇，用手互相搏鬥。十二法比丘看見了，前去稟告世尊。世尊告誡說：『如果比丘，不得舉起棍杖互相恐嚇，用手互相搏鬥，違者墮落（指觸犯戒律）。』
佛陀世尊在舍衛國祇樹給孤獨園。當時跋難陀（Bānántuó）的弟子難陀（Nántuó）對跋難陀的弟子說：『我想要去某個地方，你可以跟著我到那裡去。』於是就一起去了。路上遇到一個女人，難陀便將她帶到隱蔽的地方行不凈之行。跋難陀的弟子看見了，回去告訴了其他比丘。其他比丘前去稟告世尊。世尊因為這件事，召集和合僧團，具備十種功德，佛陀為沙門制定戒律：『如果比丘看見犯罪行為藏匿經過一夜的，犯波逸提（bèiyètí）。』
佛陀世尊在舍衛國祇樹給孤獨園。當時跋難陀釋子（Bānántuó shìzǐ）便這樣想：『這個弟子羞辱了我的小弟，現在應當報復他。』便對弟子說：『我想要去某個地方，穿好衣服拿著缽跟著我來，我也應當告訴施主好好供養你。』隨即一起去了。到處帶著他走，從一家到另一家。看看時間快到中午敲楗椎（qiāo jiànzhuī）的時候了，時間過了便對弟子說：『你回舍衛城（Shèwèi chéng）去吧，我不喜歡和你一起走。』隨即返回祇桓（Qíhuán），太陽已經過了中午，比丘們已經用完齋飯。隨即前去稟告世尊。世尊告誡說：『如果比丘對比丘說，這樣的話：『我想要去某個地方，和我一起到那裡去，應當告訴施主好好供養你。』帶走之後又這樣說：『你走吧』
【English Translation】 English version: 'Looking at the military parade and banners leads to downfall (referring to violating precepts).'
The Buddha, the World-Honored One, was residing in the Jeta Grove, Anathapindika's Park in Shravasti (Shèwèi guó Qíshù Jígūdúyuán). At that time, the Group of Six Bhikshus (liù qún bǐqiū) were constantly arguing with the Group of Seventeen Bhikshus (shíqī qún bǐqiū). The Group of Six Bhikshus, relying on their noble lineage, beat the Group of Seventeen Bhikshus. Some elders saw this and said to each other, 'How can bhikshus beat each other?' The Bhikshu of Twelve Dharmas (shí'èr fǎ bǐqiū) heard about this and went to report it in detail to the World-Honored One. The World-Honored One admonished, 'If a bhikshu is angry with another bhikshu and beats him, he falls (referring to violating precepts).' At that time, the Group of Six Bhikshus, out of anger, raised their staffs to threaten each other and wrestled with their hands. The Bhikshu of Twelve Dharmas saw this and went to report it to the World-Honored One. The World-Honored One admonished, 'If a bhikshu, must not raise a staff to threaten each other or wrestle with their hands, whoever violates this falls (referring to violating precepts).'
The Buddha, the World-Honored One, was residing in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, Nanda (Nántuó), a disciple of Bānántuó, said to a disciple of Bānántuó, 'I want to go somewhere, you can follow me there.' So they went together. On the way, they met a woman, and Nanda took her to a hidden place to engage in impure conduct. The disciple of Bānántuó saw this and went back to tell the other bhikshus. The other bhikshus went to report it to the World-Honored One. Because of this matter, the World-Honored One convened the Sangha, possessing ten merits, and the Buddha established a precept for the Shramanas: 'If a bhikshu sees a criminal act and conceals it for a night, he commits a Payattika (bèiyètí).'
The Buddha, the World-Honored One, was residing in the Jeta Grove, Anathapindika's Park in Shravasti. At that time, Bānántuó shìzǐ thought to himself, 'This disciple has humiliated my younger brother, now I should take revenge on him.' He then said to the disciple, 'I want to go somewhere, put on your robes, carry your bowl, and follow me, I should also tell the donors to make good offerings to you.' Then they went together. He took him everywhere, from one house to another. Seeing that it was almost noon when the gavel (qiāo jiànzhuī) was struck, and the time had passed, he said to the disciple, 'You go back to Shravasti (Shèwèi chéng), I don't like to walk with you.' Then he returned to Jeta Grove (Qíhuán), the sun had already passed noon, and the bhikshus had already finished their meal. Then he went to report to the World-Honored One. The World-Honored One admonished, 'If a bhikshu says to another bhikshu, these words: 'I want to go somewhere, come with me there, I should tell the donors to make good offerings to you.' After taking him away, he then says: 'You go'
。比丘！我不喜與汝共行，我樂獨行。』作如是調誑者，墮。」(非上難陀，同字耳)
佛世尊游舍衛國祇樹給孤獨園。佛從舍衛欲詣拘薩羅界，中道無有村落，依一山宿。有一摩訶羅比丘，負大腐木來欲然火。有黑虺蛇木中來出，比丘怖懼便失聲喚。諸比丘聞，謂為被賊，即前問：「何以驚喚？」比丘如事答。諸比丘往白世尊。世尊告曰：「若比丘不病，于露地聚薪草牛屎糠樹葉然火。若自然、教他然者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時尊者舍利弗來辭佛及比丘僧，欲六十日普行分衛。時加羅檀提比丘聞舍利弗欲六十日普行分衛，即來詣佛所，頭面禮足在一面坐。迦羅檀提白世尊言：「尊者舍利弗懈慢，不辭別世尊及比丘僧，欲於人間普行分衛。」時世尊即敕一比丘僧：「汝往詣舍利弗所，『世尊來呼汝。』」時比丘即從坐起，頭面禮足而去，詣舍利弗所：「世尊使我來呼舍利弗。」舍利弗與此比丘詣如來所，頭面禮足在一面坐。世尊告舍利弗言：「汝曏者去不久，有此比丘來言：『舍利弗不辭佛及比丘僧，欲於人間普行分衛。』」舍利弗白佛言：「所周行處未曾失旨，無不辭眾而行。但此比丘所白事誤。譬如髦牛截兩角卻，將人間行，無復抵突人意。我亦如是，未曾懈慢，不辭眾而行。譬
【現代漢語翻譯】 現代漢語譯本：『比丘！我不喜歡和你一起走，我喜歡獨自行走。』如果這樣用虛假的理由欺騙他人，就會墮落。」（這裡說的不是上難陀（Upānanda），只是名字相同而已）
佛陀（Buddha）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）游化。佛陀從舍衛城（Śrāvastī）想要前往拘薩羅國（Kosala），途中沒有村落，便在一座山邊住宿。有一位摩訶羅比丘（Mahārohita），揹著一大塊腐朽的木頭來想要生火。一條黑色的毒蛇從木頭裡爬了出來，比丘（bhikkhu）非常害怕，便失聲叫喊。其他的比丘（bhikkhus）聽到了，以為是被盜賊襲擊，就上前詢問：『你為什麼驚叫？』比丘（bhikkhu）如實回答。其他的比丘（bhikkhus）前去稟告世尊（Bhagavat）。世尊（Bhagavat）告誡說：『如果比丘（bhikkhu）沒有生病，卻在露天的地方用柴草、牛糞、糠秕、樹葉等物生火，無論是自己生火還是教他人這樣做，都會墮落。』
佛陀（Buddha）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）游化。當時，尊者舍利弗（Śāriputra）前來向佛陀（Buddha）和比丘僧團（bhikkhu-saṃgha）告辭，想要進行六十天的普遍乞食（pindapāta）。當時，迦羅檀提比丘（Kālodāyin）聽到舍利弗（Śāriputra）想要進行六十天的普遍乞食（pindapāta），就來到佛陀（Buddha）的住所，頂禮佛足后在一旁坐下。迦羅檀提（Kālodāyin）稟告世尊（Bhagavat）說：『尊者舍利弗（Śāriputra）懈怠傲慢，不向世尊（Bhagavat）和比丘僧團（bhikkhu-saṃgha）告別，就想要在人間普遍乞食（pindapāta）。』當時，世尊（Bhagavat）就命令一位比丘（bhikkhu）說：『你前往舍利弗（Śāriputra）的住所，告訴他：『世尊（Bhagavat）叫你來。』』當時，那位比丘（bhikkhu）立即從座位上起身，頂禮佛足后離開，前往舍利弗（Śāriputra）的住所：『世尊（Bhagavat）派我來叫舍利弗（Śāriputra）。』舍利弗（Śāriputra）和這位比丘（bhikkhu）一同前往如來（Tathāgata）的住所，頂禮佛足后在一旁坐下。世尊（Bhagavat）告訴舍利弗（Śāriputra）說：『你剛才離開不久，就有這位比丘（bhikkhu）來說：『舍利弗（Śāriputra）不向佛陀（Buddha）和比丘僧團（bhikkhu-saṃgha）告別，就想要在人間普遍乞食（pindapāta）。』』舍利弗（Śāriputra）稟告佛陀（Buddha）說：『我所周遊的地方，從未失去規矩，沒有不向大眾告別就離開的。只是這位比丘（bhikkhu）所說的事情有誤。譬如一頭牦牛，截去了雙角，在人間行走，就不會再牴觸別人的意願。我也是如此，從未懈怠傲慢，不向大眾告別就離開。』
【English Translation】 English version: 'Bhikkhus! I do not like to walk with you; I prefer to walk alone.' Whoever deceives in this way with false pretenses, falls into offense.' (This is not Upānanda; it's just the same name.)
The Buddha (Buddha) was traveling in Śrāvastī (Śrāvastī) at the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). The Buddha (Buddha), wanting to go to Kosala (Kosala) from Śrāvastī (Śrāvastī), stayed overnight by a mountain as there were no villages along the way. There was a bhikkhu (bhikkhu) named Mahārohita (Mahārohita) who carried a large piece of rotten wood to make a fire. A black venomous snake came out of the wood, and the bhikkhu (bhikkhu), terrified, cried out. The other bhikkhus (bhikkhus) heard him and, thinking he was being attacked by thieves, went forward and asked, 'Why are you crying out?' The bhikkhu (bhikkhu) answered truthfully. The bhikkhus (bhikkhus) went to report to the Blessed One (Bhagavat). The Blessed One (Bhagavat) said, 'If a bhikkhu (bhikkhu) is not ill and makes a fire in an open space with firewood, grass, cow dung, chaff, or leaves, whether he makes it himself or has someone else make it, he falls into offense.'
The Buddha (Buddha) was traveling in Śrāvastī (Śrāvastī) at the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). At that time, the Venerable Śāriputra (Śāriputra) came to bid farewell to the Buddha (Buddha) and the bhikkhu-saṃgha (bhikkhu-saṃgha), intending to go on a general alms round (pindapāta) for sixty days. At that time, the bhikkhu (bhikkhu) Kālodāyin (Kālodāyin) heard that Śāriputra (Śāriputra) intended to go on a general alms round (pindapāta) for sixty days, and he came to the Buddha's (Buddha) residence, bowed his head to the Buddha's (Buddha) feet, and sat to one side. Kālodāyin (Kālodāyin) reported to the Blessed One (Bhagavat), saying, 'The Venerable Śāriputra (Śāriputra) is lazy and arrogant, not bidding farewell to the Blessed One (Bhagavat) and the bhikkhu-saṃgha (bhikkhu-saṃgha), and intends to go on a general alms round (pindapāta) among the people.' At that time, the Blessed One (Bhagavat) ordered a bhikkhu (bhikkhu), saying, 'Go to Śāriputra's (Śāriputra) residence and tell him, 'The Blessed One (Bhagavat) is calling for you.'' At that time, that bhikkhu (bhikkhu) immediately rose from his seat, bowed his head to the Buddha's (Buddha) feet, and left, going to Śāriputra's (Śāriputra) residence: 'The Blessed One (Bhagavat) has sent me to call for Śāriputra (Śāriputra).' Śāriputra (Śāriputra) and that bhikkhu (bhikkhu) went together to the Tathāgata's (Tathāgata) residence, bowed their heads to the Buddha's (Buddha) feet, and sat to one side. The Blessed One (Bhagavat) said to Śāriputra (Śāriputra), 'You had not left long ago when this bhikkhu (bhikkhu) came and said, 'Śāriputra (Śāriputra) did not bid farewell to the Buddha (Buddha) and the bhikkhu-saṃgha (bhikkhu-saṃgha) and intends to go on a general alms round (pindapāta) among the people.'' Śāriputra (Śāriputra) reported to the Buddha (Buddha), saying, 'In the places I travel, I have never lost the rules, and I never leave without bidding farewell to the community. It is just that what this bhikkhu (bhikkhu) has reported is mistaken. It is like a yak that has its horns cut off and walks among people, no longer butting against people's intentions. I am also like that, never lazy or arrogant, and I never leave without bidding farewell to the community.'
如此地含容穢惡，大小行地亦不作此言：『當載此置此。』我亦如是，與地無異，豈當懈慢不辭眾而行？」時迦羅檀提比丘從坐起，禮舍利弗足悔過：「舍利弗！悔過，愿恕。我如癡不及，我今云何謗舍利弗凈行？我自前犯此妄語，愿舍利弗受我悔過。」時世尊告舍利弗言：「時受悔過，勿令此比丘於此座上頭破七分。」時舍利弗承佛教，即受其悔過。世尊告曰：「若比丘，比丘僧常法辭比丘僧，僧聽使行。后比丘證言不如法辭比丘僧。初可，后違者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時沙彌羅云舍利弗弟子，夜不聽使房中宿，所向諸房皆不聽宿。唯有一客比丘房無人，羅云于中宿。臥未久復有一客比丘至，言：「汝是沙彌，避我大沙門去。」即牽曳出。時羅云墮淚，行詣如來廁。入廁屋，持如來一隻屐枕頭如眠。有一惡蛇常居此廁，先出求食，中夜暴風雨，蛇走來趣廁。諸佛常法，夜三時觀眾生，誰應得度？見羅云正爾當為惡蛇所害。時世尊即以三昧力往至廁上，時如來三彈指，羅云即覺。世尊問：「汝是誰？」沙彌答：「是羅云。」世尊問：「何以於此眠？」羅云具白世尊。時如來左肘擁羅雲頭，將至石室。平旦世尊集和合僧，告諸比丘言：「此沙彌無父無母，唯仰和上阿阇梨隨時看視。不看者，誰
【現代漢語翻譯】 現代漢語譯本：像大地一樣含容污穢和罪惡，即使在大小便的地方，大地也不會說：『應該把這個放在這裡，把那個放在那裡。』我也是這樣，和大地沒有什麼不同，怎麼能懈怠而不告辭大眾就離開呢？」當時，迦羅檀提比丘從座位上站起來，禮拜舍利弗的腳，懺悔說：「舍利弗！我懺悔，希望您能原諒我。我像個愚癡的人一樣，竟然誹謗舍利弗的清凈行為？我以前犯了妄語的罪過，希望舍利弗接受我的懺悔。」當時，世尊告訴舍利弗說：「及時接受他的懺悔，不要讓這個比丘在這個座位上頭破七分。」當時，舍利弗接受了佛的教誨，就接受了他的懺悔。世尊說：「如果比丘，比丘僧團按照常法責備比丘僧團，僧團聽從並讓他去做。後來有比丘證明說責備比丘僧團不如法。開始同意，後來又反悔的，就會墮落。」
佛世尊在舍衛國祇樹給孤獨園。當時，沙彌（Śrāmaṇera，佛教出家男子）羅云（Rāhula，佛陀的兒子）是舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）的弟子，晚上沒有得到允許在房間里睡覺，他所去的各個房間都不允許他住宿。只有一間客房沒有比丘居住，羅云就在那裡睡覺。躺下沒多久，又來了一個客比丘，說：「你是沙彌，避開我這個大沙門（Śrāmaṇa，佛教出家人的通稱）離開。」就把他拉了出來。當時，羅云流著眼淚，走到如來的廁所。進入廁所后，他拿著如來的一隻木屐當枕頭睡覺。有一條惡蛇經常住在這個廁所里，先出去尋找食物，半夜暴風雨，蛇跑回來進入廁所。諸佛的常法是，晚上三個時辰觀察眾生，誰應該被度化？看見羅云正要被惡蛇所害。當時，世尊就用三昧（Samādhi，佛教的禪定）的力量來到廁所上空，當時如來彈了三次手指，羅云就醒了。世尊問：「你是誰？」沙彌回答：「是羅云。」世尊問：「為什麼在這裡睡覺？」羅云把事情的經過都告訴了世尊。當時，如來用左手肘擁著羅云的頭，將他帶到石室。天亮后，世尊召集和合僧團，告訴各位比丘說：「這個沙彌無父無母，只能依靠和尚（Upadhyaya，佛教出家受戒時的親教師）和阿阇梨（Ācārya，佛教中指導弟子修行的人）隨時照看他。不照看他的人，是誰呢？
【English Translation】 English version: 'Just like the earth contains filth and evil, even in places where people urinate and defecate, the earth does not say, 'This should be placed here, and that should be placed there.' I am the same, no different from the earth. How can I be lazy and leave without informing the assembly?' At that time, the Bhikṣu (Buddhist monk) Kālodayin rose from his seat, bowed at the feet of Śāriputra (one of the two chief disciples of the Buddha, known for his wisdom), and repented, saying, 'Śāriputra! I repent, I hope you can forgive me. I was like a foolish person, actually slandering the pure conduct of Śāriputra? I have previously committed the offense of false speech, I hope Śāriputra accepts my repentance.' At that time, the World Honored One (another name for the Buddha) told Śāriputra, 'Accept his repentance in time, do not let this Bhikṣu's head break into seven pieces on this seat.' At that time, Śāriputra accepted the Buddha's teaching and accepted his repentance. The World Honored One said, 'If a Bhikṣu, the Bhikṣu Sangha (Buddhist monastic community) according to the usual practice rebukes the Bhikṣu Sangha, the Sangha listens and allows him to do it. Later, a Bhikṣu proves that rebuking the Bhikṣu Sangha is not in accordance with the Dharma (Buddhist teachings). If one agrees at first, but then goes back on their word, they will fall.'
The Buddha, the World Honored One, was in Śrāvastī (ancient Indian city) at the Jeta Grove (monastery) in Anāthapiṇḍika's Park. At that time, the Śrāmaṇera (novice monk) Rāhula (Buddha's son) was a disciple of Śāriputra. He was not allowed to sleep in the room at night, and all the rooms he went to did not allow him to stay. There was only one guest room without a Bhikṣu living in it, so Rāhula slept there. Not long after lying down, another guest Bhikṣu came and said, 'You are a Śrāmaṇera, avoid me, a great Śrāmaṇa (wandering ascetic).' and pulled him out. At that time, Rāhula, with tears in his eyes, went to the Buddha's toilet. After entering the toilet, he used one of the Buddha's wooden sandals as a pillow and slept. There was a vicious snake that often lived in this toilet, and it went out to look for food first. In the middle of the night, there was a storm and rain, and the snake ran back into the toilet. The usual practice of all Buddhas is to observe sentient beings at three times of the night, who should be saved? He saw that Rāhula was about to be harmed by the vicious snake. At that time, the World Honored One used the power of Samādhi (meditative absorption) to come to the top of the toilet. At that time, the Tathāgata (another name for the Buddha) snapped his fingers three times, and Rāhula woke up. The World Honored One asked, 'Who are you?' The Śrāmaṇera replied, 'I am Rāhula.' The World Honored One asked, 'Why are you sleeping here?' Rāhula told the World Honored One the whole story. At that time, the Tathāgata embraced Rāhula's head with his left elbow and took him to the stone chamber. At dawn, the World Honored One gathered the Sangha (Buddhist monastic community) and told the Bhikṣus, 'This Śrāmaṇera has no father or mother, and can only rely on the Upadhyaya (preceptor) and Ācārya (teacher) to take care of him at all times. Who is not taking care of him?'
當看？從今已往，聽沙彌與大比丘再宿，過者墮。」
佛世尊游舍衛國祇樹給孤獨園。時闡怒比丘生此惡念。觀如來說法。我悉知犯。此惡法者不足以為罪。時眾多比丘聞闡怒比丘生此惡念：「觀如來說法，我悉知，犯惡法者不足為罪。」時眾多比丘往至闡怒比丘所，語闡怒比丘言：「審有是語：『觀如來說法我悉知，犯惡法者不足為罪。』耶？」闡怒比丘答言：「此事信然。世尊說法我悉知，犯惡法者不足為罪。」諸比丘語：「止止。闡怒！莫作是語，亦莫謗如來。謗如來者，現世不得善。世尊無數方便說犯罪惡。汝今闡怒舍此倒見。」諸比丘諫而不肯隨，諸比丘不知當云何，往白世尊。世尊告曰：「若比丘生此惡念：『觀如來說法我悉知，犯惡事者不足為罪。』善比丘再三諫，從諫者可，不從諫者墮。」
佛世尊游舍衛國祇樹給孤獨園。時闡怒比丘故習惡見，不親近比丘僧，與六群比丘為伴，受六群教。諸比丘見，往白世尊。世尊告曰：「若比丘習惡見，已擯出，若與坐臥、言語者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時尊者目揵連有二沙彌，不持戒、習惡法，在祇桓外各各為惡。諸比丘見，語沙彌言：「世尊無數方便說淫不凈，向淫念淫、淫意熾盛淫之惡露。汝等云何習此不凈？」時沙
【現代漢語翻譯】 現代漢語譯本：『什麼時候看？從今以後，允許沙彌和大比丘再次留宿，超過這個限制的，就會墮落。』
佛世尊在舍衛國祇樹給孤獨園。當時，闡怒（Chan Nu）比丘產生了這樣的惡念：『觀察如來說法，我全部都知道，犯了這些惡法，不值得算是罪過。』當時，許多比丘聽到闡怒比丘產生這樣的惡念：『觀察如來說法，我全部都知道，犯了惡法不值得算是罪過。』當時，許多比丘前往闡怒比丘處，對闡怒比丘說：『確實有這樣的話嗎？「觀察如來說法我全部都知道，犯了惡法不值得算是罪過。」？』闡怒比丘回答說：『確實有這件事。世尊說法我全部都知道，犯了惡法不值得算是罪過。』眾比丘說：『停止！停止！闡怒！不要說這樣的話，也不要誹謗如來。誹謗如來的人，現世不會得到善報。世尊用無數方便來說明犯罪的惡果。你現在，闡怒，捨棄這種顛倒的見解吧。』眾比丘勸諫他，但他不肯聽從。眾比丘不知道該怎麼辦，就去稟告世尊。世尊告訴他們：『如果比丘產生這樣的惡念：「觀察如來說法我全部都知道，犯了惡事不值得算是罪過。」善良的比丘再三勸諫，聽從勸諫的就可以，不聽從勸諫的就會墮落。』
佛世尊在舍衛國祇樹給孤獨園。當時，闡怒（Chan Nu）比丘仍然堅持錯誤的見解，不親近比丘僧團，與六群比丘為伴，接受六群比丘的教導。眾比丘看見了，去稟告世尊。世尊告訴他們：『如果比丘堅持錯誤的見解，已經被擯除出去，如果有人與他同坐同臥、交談，就會墮落。』
佛世尊在舍衛國祇樹給孤獨園。當時，尊者目犍連（Maudgalyayana）有兩個沙彌，不持戒律，習行惡法，在祇桓（Jeta Grove）外面各自作惡。眾比丘看見了，對沙彌說：『世尊用無數方便來說明淫慾是不清凈的，嚮往淫慾、思念淫慾、淫慾之意熾盛，都是淫慾的醜惡表現。你們怎麼能習行這種不清凈的行為呢？』當時，沙
【English Translation】 English version: 'When to watch? From now on, allow Shramanas (novice monks) and senior Bhikkhus (fully ordained monks) to stay overnight again; those who exceed this limit will fall.'
The Buddha, the World-Honored One, was staying at the Jeta Grove in Shravasti (ancient Indian city), in the Garden of Anathapindika (wealthy merchant who donated the land). At that time, the Bhikkhu Chan Nu (name of a monk) had this evil thought: 'Observing the Tathagata's (another name for the Buddha) teachings, I know them all; committing these evil deeds is not worth considering a sin.' At that time, many Bhikkhus heard that the Bhikkhu Chan Nu had this evil thought: 'Observing the Tathagata's teachings, I know them all; committing evil deeds is not worth considering a sin.' At that time, many Bhikkhus went to the Bhikkhu Chan Nu and said to the Bhikkhu Chan Nu: 'Is it true that you said: 'Observing the Tathagata's teachings, I know them all; committing evil deeds is not worth considering a sin'?' The Bhikkhu Chan Nu replied: 'This is indeed the case. The World-Honored One's teachings, I know them all; committing evil deeds is not worth considering a sin.' The Bhikkhus said: 'Stop! Stop! Chan Nu! Do not say such things, nor slander the Tathagata. Those who slander the Tathagata will not receive good in this life. The World-Honored One has used countless skillful means to explain the evil consequences of committing sins. Now, Chan Nu, abandon this inverted view.' The Bhikkhus advised him, but he refused to listen. The Bhikkhus did not know what to do, so they went to report to the World-Honored One. The World-Honored One told them: 'If a Bhikkhu has this evil thought: 'Observing the Tathagata's teachings, I know them all; committing evil deeds is not worth considering a sin,' good Bhikkhus should advise him repeatedly. Those who listen to the advice are acceptable; those who do not listen to the advice will fall.'
The Buddha, the World-Honored One, was staying at the Jeta Grove in Shravasti, in the Garden of Anathapindika. At that time, the Bhikkhu Chan Nu (name of a monk) still persisted in his wrong views, did not associate with the Bhikkhu Sangha (monastic community), and associated with the group of six Bhikkhus, accepting their teachings. The Bhikkhus saw this and went to report to the World-Honored One. The World-Honored One told them: 'If a Bhikkhu persists in wrong views and has been expelled, anyone who sits, sleeps, or speaks with him will fall.'
The Buddha, the World-Honored One, was staying at the Jeta Grove in Shravasti, in the Garden of Anathapindika. At that time, the Venerable Maudgalyayana (one of the Buddha's main disciples) had two Shramanas (novice monks) who did not uphold the precepts and practiced evil deeds, each doing evil outside the Jeta Grove (location of the monastery). The Bhikkhus saw this and said to the Shramanas: 'The World-Honored One has used countless skillful means to explain that lust is impure, longing for lust, thinking of lust, and the intense desire for lust are all evil manifestations of lust. How can you practice such impure behavior?' At that time, the Shra
彌答：「我等亦見如來說法，其習淫者無有罪。」諸比丘復語：「汝為沙彌，莫作是語，言：『世尊說法犯淫無罪。』莫謗如來，其謗如來現身不得善。汝今沙彌，可舍惡見。」時沙彌不從比丘諫。諸比丘不知云何，往白世尊。世尊告曰：「若沙彌作是語：『如來說法犯淫無罪。』時比丘來諫：『汝沙彌莫作是語：「世尊說法犯淫無罪。」莫謗如來，謗如來者現身不善。』若沙彌從諫者善，不從者比丘當語沙彌作是語：『從今以往不得禮如來世尊，亦不得逐比丘行。如諸沙彌，應得與大比丘再宿，汝今無是。汝今促去，不復得住此。』若比丘知此沙彌已被擯，將行作使、若同止一宿者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時毗舍佉無夷羅母著百種金瓔珞，往詣世尊所。毗舍佉無夷羅母中道便作是念：「我今往見世尊，著瓔珞非我禮。」即脫瓔珞，白㲲裹，付一婢使。時無夷羅母前禮佛足在一面坐。時世尊與說種種微妙法。說法已即從坐起，禮佛而去。時此婢使忘金瓔珞。時阿難見，即取舉之。便懷狐疑：「我不犯墮婆？」即白世尊。世尊告曰：「若比丘手捉金寶瓔珞、若教人取者，墮。除其僧園中得金寶。當遍令無人取者，停九十日。停九十日復令無人取者，停三歲。復令無人取者，以供僧事。若三歲後有
【現代漢語翻譯】 現代漢語譯本：彌回答說：『我們也看到如來說法，那些行淫的人沒有罪。』眾比丘又對他說：『你是個沙彌，不要說這樣的話，說：「世尊說法，行淫沒有罪。」不要誹謗如來，誹謗如來的人現世不得善報。你現在是個沙彌，應該捨棄這種邪惡的見解。』當時，這個沙彌不聽比丘的勸告。眾比丘不知道該怎麼辦，就去稟告世尊。世尊告訴他們說：『如果沙彌說這樣的話：「如來說法，行淫沒有罪。」這時比丘來勸告他：「你這個沙彌不要說這樣的話：「世尊說法，行淫沒有罪。」不要誹謗如來，誹謗如來的人現世不得善報。」如果沙彌聽從勸告就好，如果不聽從，比丘應當告訴沙彌這樣的話：「從今以後，你不得禮拜如來世尊，也不得跟隨比丘行走。像其他沙彌一樣，應該允許和大比丘同住兩夜，你現在沒有這個資格。你現在趕快離開，不得再住在這裡。」如果比丘知道這個沙彌已經被擯棄，還讓他去辦事、或者和他同住一夜，就犯戒。』
佛世尊在舍衛國祇樹給孤獨園。當時，毗舍佉·無夷羅母（Visakha Migaramata，毗舍佉的另一個稱謂）戴著價值百種金幣的金瓔珞，前往世尊所在的地方。毗舍佉·無夷羅母在半路上就想：『我現在去見世尊，戴著瓔珞是不合禮儀的。』於是就脫下瓔珞，用白㲲包好，交給一個婢女。當時，無夷羅母走到佛前，頂禮佛足，然後在一旁坐下。這時，世尊為她說種種微妙的佛法。說法完畢后，她就從座位上站起來，向佛頂禮后離開了。當時，這個婢女忘記了金瓔珞。這時，阿難（Ananda，佛陀的十大弟子之一）看見了，就拿起來舉著。心裡感到疑惑：『我這樣做是不是犯了墮婆（dukkata，一種輕微的罪）？』就去稟告世尊。世尊告訴他說：『如果比丘用手拿金銀珠寶瓔珞，或者教別人去拿，就犯墮婆罪。除非是在僧園中撿到金銀珠寶。應當到處宣告，讓沒有人認領，就停放九十天。停放九十天後仍然沒有人認領，就停放三年。停放三年後仍然沒有人認領，就用來供養僧眾。如果在三年後有
【English Translation】 English version: Mi replied: 'We also see the Tathagata (如來, another name for the Buddha) teaching that those who practice sexual misconduct are not guilty.' The monks further said: 'You are a Shramanera (沙彌, novice monk), do not speak in this way, saying: 'The World-Honored One (世尊, another name for the Buddha) teaches that committing sexual misconduct is not a sin.' Do not slander the Tathagata, for those who slander the Tathagata will not receive good in this life. You are now a Shramanera, you should abandon this evil view.' At that time, the Shramanera did not heed the monks' advice. The monks did not know what to do, so they went to report to the World-Honored One. The World-Honored One told them: 'If a Shramanera says such words: 'The Tathagata teaches that committing sexual misconduct is not a sin.' Then the monks come to advise him: 'You Shramanera, do not speak in this way: 'The World-Honored One teaches that committing sexual misconduct is not a sin.' Do not slander the Tathagata, for those who slander the Tathagata will not receive good in this life.' If the Shramanera follows the advice, that is good; if he does not follow, the monks should tell the Shramanera these words: 'From now on, you are not allowed to bow to the Tathagata World-Honored One, nor are you allowed to follow the monks. Like other Shramaneras, you should be allowed to stay with the senior monks for two nights, but you do not have this qualification now. You should leave now and are not allowed to stay here any longer.' If a monk knows that this Shramanera has been expelled, and still has him do errands or stays with him for one night, he commits an offense.'
The Buddha World-Honored One was dwelling in Jeta Grove (祇樹給孤獨園, Jetavana Anathapindika-arama) in Shravasti (舍衛國, Sravasti). At that time, Visakha Migaramata (毗舍佉·無夷羅母, a female disciple of the Buddha) was wearing a golden necklace worth a hundred gold coins and went to where the World-Honored One was. Visakha Migaramata thought on the way: 'Now I am going to see the World-Honored One, wearing a necklace is not proper.' So she took off the necklace, wrapped it in white cloth, and gave it to a maidservant. At that time, Migaramata went before the Buddha, prostrated at his feet, and sat on one side. Then, the World-Honored One spoke to her about various subtle Dharmas (法, teachings). After the Dharma talk, she rose from her seat, bowed to the Buddha, and left. At that time, the maidservant forgot the golden necklace. Then, Ananda (阿難, one of the Buddha's ten great disciples) saw it and picked it up. He was suspicious: 'Am I committing a Dukkata (墮婆, a minor offense)?' So he reported to the World-Honored One. The World-Honored One told him: 'If a monk takes gold, silver, jewels, or necklaces with his hand, or tells others to take them, he commits a Dukkata offense. Unless he finds gold, silver, and jewels in the Sangha (僧, monastic community) garden. He should announce it everywhere, so that no one claims it, and keep it for ninety days. If no one claims it after ninety days, keep it for three years. If no one claims it after three years, use it to support the Sangha. If after three years there is
主來索者，持僧物償。此是應取。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘不染新衣而著。諸長者見，自相謂言：「此沙門釋子出家學道，不染衣而著，與俗人何異？」十二法比丘聞，往白世尊。世尊告曰：「若比丘得新衣，當染作三色，青、皂、木蘭。若比丘不染作三色青皂木蘭者，墮。」
佛世尊游舍衛國祇樹給孤獨園。王波斯匿別作浴室，問諸阿逸：「今日應浴不？」諸比丘答曰：「今日應浴。」王語比丘：「於我浴室浴。」諸比丘，或早食時浴、或食后浴、或夜浴。波斯匿王夜來欲浴，諸比丘洗，王不得浴。竟夜欲曉，方乃得浴。王便作是念：「我不見如來即還城者，非是我宜。」時王波斯匿即詣佛所，頭面作禮在一面坐。佛知而問王：「時猶未曉，王從何來？」王具白世尊。時佛為王說種種法，默然住。王聞說法已，即從坐起，頭面禮足而去。世尊見王去不久，集和合僧，備十功德，世尊與沙門結戒：「若比丘半月一浴，過者貝逸提。此應時春后一月、半歲前一月，此應得浴。除其熱風雨、僧作、著路行，此常得浴。」(六十竟)◎
◎佛世尊游鞞舍梨獼猴江石室所。當於爾時鞞舍梨諸童子等在城門裡而射，筈筈相拄。時尊者迦留陀夷平旦著衣持缽入鞞舍梨分衛，遙見諸童子共射
【現代漢語翻譯】 現代漢語譯本：『如果債主來索要，就用僧團的物品償還。這是應該拿取的。』
佛陀世尊在舍衛國祇樹給孤獨園游化。當時六群比丘不將新衣染色就穿。各位長者看見了，互相說道：『這些沙門釋子出家學道，不染色就穿衣服，和世俗人有什麼區別？』十二法比丘聽見了，前去稟告世尊。世尊告誡說：『如果比丘得到新衣服，應當染成三種顏色，青色、皂色、木蘭色。如果比丘不染成三種顏色青色、皂色、木蘭色，就犯墮罪。』
佛陀世尊在舍衛國祇樹給孤獨園游化。波斯匿王特別建造了浴室，詢問各位阿逸：『今天應該沐浴嗎？』各位比丘回答說：『今天應該沐浴。』國王告訴比丘們：『在我的浴室裡沐浴。』各位比丘，有的在早飯前沐浴、有的在飯後沐浴、有的在晚上沐浴。波斯匿王晚上來想沐浴，各位比丘正在洗浴，國王沒法沐浴。整夜直到快天亮，才得以沐浴。國王於是這樣想：『我如果不見到如來就返回城裡，這是不合適的。』當時波斯匿王就前往佛陀處所，頂禮佛足后在一旁坐下。佛陀知道情況便問國王：『時間還早，國王從哪裡來？』國王詳細地告訴了世尊。當時佛陀為國王宣說了種種佛法，然後默默地住于禪定。國王聽聞佛法后，就從座位起身，頂禮佛足后離開了。世尊見國王離開不久，召集和合僧團，具備十種功德，世尊與沙門結戒：『如果比丘每半個月沐浴一次，超過這個期限就犯貝逸提罪（piyitti）。在應時的春季最後一個月、以及半年之前的那個月，這是應該可以沐浴的。除了遇到熱風、下雨、僧團事務、在路上行走，這些情況下可以經常沐浴。』（六十條戒律結束）
佛陀世尊在鞞舍梨（Vesali）獼猴江石室處游化。當時鞞舍梨的各位童子等在城門裡射箭，箭與箭相互碰撞。當時尊者迦留陀夷（Kaludayi）清晨穿好衣服，拿著缽進入鞞舍梨城乞食，遠遠地看見各位童子一起射箭。
【English Translation】 English version: 'If the creditor comes to claim, use the Sangha's property to repay. This is what should be taken.'
The Buddha, the World-Honored One, was traveling in the Jeta Grove of Anathapindika's Park in Shravasti (Savatthi). At that time, the group of six bhikkhus wore new clothes without dyeing them. The elders saw this and said to each other, 'These Shramana (ascetics) Shakya (Sakya) disciples have left home to study the Way, but they wear clothes without dyeing them. What is the difference between them and laypeople?' The twelve Dharma bhikkhus heard this and went to report it to the World-Honored One. The World-Honored One told them, 'If a bhikkhu obtains new clothes, he should dye them in three colors: blue, black, or brownish-red (mangosteen color). If a bhikkhu does not dye them in the three colors of blue, black, or brownish-red, he commits a Dukkaṭa (an offense).'
The Buddha, the World-Honored One, was traveling in the Jeta Grove of Anathapindika's Park in Shravasti (Savatthi). King Pasenadi of Kosala (Pasenadi) had a bathhouse built separately and asked the various Ajivikas, 'Should I bathe today?' The bhikkhus replied, 'You should bathe today.' The king told the bhikkhus, 'Bathe in my bathhouse.' The bhikkhus bathed either before breakfast, after breakfast, or at night. King Pasenadi came at night wanting to bathe, but the bhikkhus were washing, and the king could not bathe. He waited all night until dawn before he could bathe. The king then thought, 'It is not proper for me to return to the city without seeing the Tathagata (Tathagata).' At that time, King Pasenadi went to the Buddha's place, bowed his head to the ground, and sat to one side. The Buddha, knowing the situation, asked the king, 'It is still early, where are you coming from?' The king told the World-Honored One in detail. At that time, the Buddha spoke various Dharmas to the king and then remained silent. After hearing the Dharma, the king rose from his seat, bowed his head to the ground, and left. The World-Honored One, seeing that the king had left not long ago, gathered the Sangha (Sangha) in harmony, possessing ten merits. The World-Honored One established a precept with the Shramanas: 'If a bhikkhu bathes once every half month, exceeding this limit is a Piyitti (piyitti) offense. In the last month of the appropriate spring season, and in the month before half a year has passed, it is appropriate to bathe. Except for hot winds, rain, Sangha affairs, and traveling on the road, one can bathe regularly.' (End of the sixty precepts)
The Buddha, the World-Honored One, was traveling at the Stone Chamber by the Monkey River in Vaishali (Vesali). At that time, the various boys of Vaishali were shooting arrows inside the city gate, with arrow shafts touching each other. At that time, the Venerable Kaludayi (Kaludayi), having put on his robes and carrying his bowl, entered Vaishali for alms, and saw from afar the various boys shooting arrows together.
筈筈相續，即往詣射所，語童子言：「汝等共射雖為奇特，不如我工。」諸童子即授弓箭。迦留陀夷問：「欲使我射何等物？」當於爾時有一鴟在上飛，諸童子言：「仰射此鳥。」迦留陀夷即以四角叉箭射鴟，叉箭叉鴟令住空不得飛。童子復言：「不殺此鳥，何以為工巧？」迦留陀夷問：「欲射何處？」童子言：「射右眼。」即射右眼，鳥墮地死。諸童子往白世尊。世尊告曰：「若比丘斷眾生命者，墮。」(佛及洴沙王、迦留陀夷三人，無比射也)
佛世尊游舍衛國祇樹給孤獨園。六群比丘常與十七群比丘共諍，二群共著道行。六群比丘語十七群比丘言：「汝等前行蹈殺蟲，犯貝逸提。可時來向我悔過。」時此十七群比丘即向悔過。諸十二法比丘聞，往白世尊。世尊告曰：「若比丘不殺蟲，證言殺蟲者，墮。」
佛世尊游舍衛國祇樹給孤獨園。諸比丘在靜室坐禪，時天甚熱各各欲睡。諸比丘以指相挃，驚禪比丘，覺欠，復以指挃口中。諸十二法比丘往白世尊。世尊告曰：「若比丘禪，以指挃驚，覺欠，復以指挃口中者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時諸比丘在靜室坐禪，時天甚熱各各欲睡。諸比丘以水相灑，驚禪比丘。比丘往白世尊。世尊告曰：「若比丘，不得以水相灑驚禪者，墮。」
【現代漢語翻譯】 現代漢語譯本：
箭箭相續，（迦留陀夷）就前往射箭的地方，對童子們說：『你們一起射箭雖然很奇特，但不如我精巧。』童子們就把弓箭遞給他。迦留陀夷問：『想讓我射什麼？』當時有一隻鴟（chī，貓頭鷹）在上面飛，童子們說：『仰射這隻鳥。』迦留陀夷就用四角叉箭射鴟，叉箭叉住鴟，讓它停在空中不能飛。童子們又說：『不殺死這隻鳥，怎麼能算精巧？』迦留陀夷問：『想射哪裡？』童子們說：『射右眼。』就射中了右眼，鳥掉在地上死了。童子們去告訴世尊。世尊說：『如果比丘斷眾生的性命，就墮落。』（佛陀以及洴沙（píng shā）王、迦留陀夷三人，都是無與倫比的射手）
佛世尊在舍衛（shè wèi）國祇（qí）樹給孤獨園游化。六群比丘經常和十七群比丘爭吵，兩群比丘一起走在路上。六群比丘對十七群比丘說：『你們走在前面踩死了蟲子，犯了貝逸提（bèi yì tí，一種戒律名稱）。應該及時來向我懺悔。』當時這十七群比丘就去懺悔。十二法比丘們聽說了，去告訴世尊。世尊說：『如果比丘沒有殺蟲，卻謊稱殺了蟲，就墮落。』
佛世尊在舍衛國祇樹給孤獨園游化。比丘們在靜室裡坐禪，當時天氣很熱，大家都想睡覺。比丘們用手指互相觸碰，驚醒坐禪的比丘，（被驚醒的比丘）打哈欠，又用手指觸碰口中。十二法比丘們去告訴世尊。世尊說：『如果比丘在禪定時，用手指觸碰驚擾，（使人）驚醒打哈欠，又用手指觸碰口中，就墮落。』
佛世尊在舍衛國祇樹給孤獨園游化。當時比丘們在靜室裡坐禪，當時天氣很熱，大家都想睡覺。比丘們用水互相潑灑，驚醒坐禪的比丘。比丘去告訴世尊。世尊說：『如果比丘用水互相潑灑驚擾坐禪的人，就墮落。』 English version:
Arrow after arrow in succession, [Kaludayi] then went to the archery range and said to the boys, 'Your collective archery skills may be remarkable, but they are not as skillful as mine.' The boys then handed him a bow and arrow. Kaludayi asked, 'What do you want me to shoot?' At that moment, there was an owl (chī) flying above, and the boys said, 'Shoot that bird upwards.' Kaludayi then shot the owl with a four-pronged arrow, pinning the owl in mid-air, preventing it from flying. The boys then said, 'If you don't kill this bird, how can it be considered skillful?' Kaludayi asked, 'Where do you want me to shoot?' The boys said, 'Shoot the right eye.' He then shot the right eye, and the bird fell to the ground dead. The boys went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu takes the life of a sentient being, he falls.' (The Buddha, King Bimbisara (píng shā), and Kaludayi were all unparalleled archers.)
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti (shè wèi). The group of six Bhikkhus often argued with the group of seventeen Bhikkhus, and the two groups walked together on the road. The group of six Bhikkhus said to the group of seventeen Bhikkhus, 'You walked ahead and stepped on and killed insects, violating the Payantika (bèi yì tí, a type of precept). You should come to me to confess in a timely manner.' At that time, the group of seventeen Bhikkhus then went to confess. The Bhikkhus of the twelve Dharmas heard about it and went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu did not kill an insect but falsely claimed to have killed an insect, he falls.'
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti. The Bhikkhus were sitting in meditation in quiet rooms, and the weather was very hot, and everyone wanted to sleep. The Bhikkhus touched each other with their fingers, startling the meditating Bhikkhus, causing them to yawn, and then touched their mouths with their fingers. The Bhikkhus of the twelve Dharmas went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu, while meditating, disturbs others by touching them with his finger, causing them to wake up and yawn, and then touches his mouth with his finger, he falls.'
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti. At that time, the Bhikkhus were sitting in meditation in quiet rooms, and the weather was very hot, and everyone wanted to sleep. The Bhikkhus splashed water on each other, startling the meditating Bhikkhus. The Bhikkhus went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu splashes water on each other to disturb those who are meditating, he falls.'
【English Translation】 English version:
Arrow after arrow in succession, [Kaludayi] then went to the archery range and said to the boys, 'Your collective archery skills may be remarkable, but they are not as skillful as mine.' The boys then handed him a bow and arrow. Kaludayi asked, 'What do you want me to shoot?' At that moment, there was an owl (chī) flying above, and the boys said, 'Shoot that bird upwards.' Kaludayi then shot the owl with a four-pronged arrow, pinning the owl in mid-air, preventing it from flying. The boys then said, 'If you don't kill this bird, how can it be considered skillful?' Kaludayi asked, 'Where do you want me to shoot?' The boys said, 'Shoot the right eye.' He then shot the right eye, and the bird fell to the ground dead. The boys went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu takes the life of a sentient being, he falls.' (The Buddha, King Bimbisara (píng shā), and Kaludayi were all unparalleled archers.)
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti (shè wèi). The group of six Bhikkhus often argued with the group of seventeen Bhikkhus, and the two groups walked together on the road. The group of six Bhikkhus said to the group of seventeen Bhikkhus, 'You walked ahead and stepped on and killed insects, violating the Payantika (bèi yì tí, a type of precept). You should come to me to confess in a timely manner.' At that time, the group of seventeen Bhikkhus then went to confess. The Bhikkhus of the twelve Dharmas heard about it and went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu did not kill an insect but falsely claimed to have killed an insect, he falls.'
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti. The Bhikkhus were sitting in meditation in quiet rooms, and the weather was very hot, and everyone wanted to sleep. The Bhikkhus touched each other with their fingers, startling the meditating Bhikkhus, causing them to yawn, and then touched their mouths with their fingers. The Bhikkhus of the twelve Dharmas went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu, while meditating, disturbs others by touching them with his finger, causing them to wake up and yawn, and then touches his mouth with his finger, he falls.'
The Buddha, the World Honored One, was traveling in the Jeta Grove Anathapindika's Park in Shravasti. At that time, the Bhikkhus were sitting in meditation in quiet rooms, and the weather was very hot, and everyone wanted to sleep. The Bhikkhus splashed water on each other, startling the meditating Bhikkhus. The Bhikkhus went to tell the World Honored One. The World Honored One said, 'If a Bhikkhu splashes water on each other to disturb those who are meditating, he falls.'
佛世尊游舍衛國祇樹給孤獨園。時尊者阿那律在拘薩羅界夏坐，夏坐已著衣持缽詣舍衛國。中道過一邑，問中人：「此間得止宿不？」人指示一寡婦家：「此中得住。」尊者阿那律即往此家，語言：「大妹！此間得住不？」阿那律面首白凈，婦人見淫意起，答言：「得宿。」即與凈掃房室敷床使坐在內，辦種種飲食。日已向暮，持水來洗手，持食來：「沙門可食。」阿那律答：「我今一食，不向暮飯。」婦人便作是念：「今雖不食，暮必與我臥。」更好布床使臥。婦人自食已，然油明燈。時此婦人即床頭立，前牽引阿那律衣裳，欲作不凈行。阿那律答：「梵行凈，不得從汝意。世尊無數方便說淫不凈，向淫念淫、淫意熾盛。」婦人竟夜擾阿那律。婦人便作是念：「此必清凈沙門，非不凈人。」便心開意解，向阿那律。阿那律為說種種深法，即時婦人壞二十億惡，得須陀洹，見諦得果。即從坐起，頭面禮阿那律足：「我今日已往歸佛歸法歸比丘僧，聽為優婆夷，盡命不殺生。愿尊者阿那律受我請，於此間食。」阿那律默然受請。婦人入內辦種種食，行清凈水，手自授食。食已行水，在前長跪白阿那律言：「盡命受我請衣被飲食床臥病瘦醫藥。」阿那律默然受請。阿那律為說法已，即從坐起而去，詣舍衛國至世尊
【現代漢語翻譯】 現代漢語譯本
佛世尊在舍衛國祇樹給孤獨園游化。當時，尊者阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）在拘薩羅（Kosala，古印度十六雄國之一）境內安居。結束夏安居后，他穿好衣服，拿著缽，前往舍衛國（Śrāvastī，古印度城市，佛陀在此居住時間最長）。途中經過一個村落，他向村裡人問道：『這裡可以借宿嗎？』人們指著一戶寡婦的家說：『可以住在那兒。』尊者阿那律便前往那家，說道：『大姐，這裡可以借宿嗎？』阿那律相貌英俊白凈，婦人見后淫念頓生，回答說：『可以住宿。』隨即為他打掃乾淨房間，鋪好床鋪，讓他坐在裡面，並準備了各種飲食。太陽已經西斜，婦人端來水給阿那律洗手，又端來食物說：『沙門，請用餐吧。』阿那律回答說：『我奉行一食法，不吃晚飯。』婦人便心想：『現在雖然不吃，晚上一定會和我同寢。』於是她又鋪好床鋪，讓阿那律躺下。婦人自己吃完飯後，點亮了油燈。這時，婦人站在床邊，上前拉扯阿那律的衣裳，想要行不凈之事。阿那律回答說：『我修持梵行，不能順從你的意思。世尊用無數方便法門宣說淫慾是不凈的，貪戀淫慾、心懷淫念，淫慾之火就會更加熾盛。』婦人整夜騷擾阿那律。
婦人便心想：『這位一定是清凈的沙門，不是不清凈的人。』於是她心開意解，向阿那律請教。阿那律為她說種種甚深佛法，婦人當下破除了二十億種惡業，證得須陀洹果（Srota-āpanna，小乘四果中的初果），見到了真諦，獲得了果位。她立刻從座位上起身，頂禮阿那律的雙足：『從今天開始，我皈依佛，皈依法，皈依比丘僧，愿成為優婆夷（Upāsikā，在家女信徒），終身不殺生。愿尊者阿那律接受我的供養，在這裡用餐。』阿那律默然應允。婦人進入屋內準備各種食物，取來乾淨的水，親手供養食物。用餐完畢后，婦人遞上凈水，在阿那律面前長跪，稟告說：『愿終身供養您的衣服、飲食、床鋪、醫藥。』阿那律默然應允。阿那律為她說法語后，便從座位上起身離去，前往舍衛國去見世尊。
【English Translation】 English version
The Blessed One was traveling in Śrāvastī (Śrāvastī, an ancient Indian city where the Buddha resided for the longest time) at Jeta Grove, Anāthapiṇḍika's Park. At that time, the Venerable Anuruddha (Anuruddha, one of the Buddha's ten great disciples, known for his mastery of divine sight) was residing in Kosala (Kosala, one of the sixteen Mahajanapadas of ancient India) for the summer retreat. After the summer retreat, he put on his robes, took his bowl, and set out for Śrāvastī. On the way, he passed through a village and asked the people there, 'Is there a place to stay here?' The people pointed to the house of a widow, saying, 'You can stay there.' Venerable Anuruddha went to the house and said, 'Sister, is it possible to stay here?' Anuruddha's appearance was handsome and fair, and the woman, seeing him, was filled with lustful thoughts. She replied, 'You may stay.' She then cleaned the room, prepared a bed, and invited him to sit inside, providing him with various foods. As the sun began to set, she brought water for Anuruddha to wash his hands and then brought food, saying, 'Śrāmaṇa (Śrāmaṇa, a wandering ascetic), please eat.' Anuruddha replied, 'I observe the practice of eating only one meal a day and do not eat in the evening.' The woman then thought, 'Although he does not eat now, he will surely sleep with me tonight.' So she prepared the bed even better for him to lie down. After the woman had eaten, she lit an oil lamp. Then, the woman stood by the bed, reached out and pulled at Anuruddha's robes, intending to engage in impure acts. Anuruddha replied, 'I practice pure conduct and cannot comply with your wishes. The Blessed One has taught in countless ways that lust is impure, and that dwelling on lustful thoughts only intensifies the fire of desire.' The woman disturbed Anuruddha throughout the night.
Then the woman thought, 'This must be a pure Śrāmaṇa, not an impure person.' She then opened her heart and mind and sought guidance from Anuruddha. Anuruddha taught her various profound Dharma teachings, and the woman immediately destroyed twenty billion evil deeds, attained the fruit of Srota-āpanna (Srota-āpanna, the 'stream-enterer', the first stage of enlightenment in Theravada Buddhism), saw the truth, and obtained the fruit. She immediately rose from her seat, prostrated herself at Anuruddha's feet, and said, 'From this day forward, I take refuge in the Buddha, I take refuge in the Dharma, and I take refuge in the Saṅgha (Saṅgha, the Buddhist monastic order). I vow to become a Upāsikā (Upāsikā, a female lay follower) and will abstain from killing for the rest of my life. May the Venerable Anuruddha accept my offering and dine here.' Anuruddha silently accepted the invitation. The woman went inside to prepare various foods, brought clean water, and personally offered the food. After the meal, the woman presented water and knelt before Anuruddha, saying, 'May you accept my lifelong offering of robes, food, bedding, and medicine for illness.' Anuruddha silently accepted the invitation. After Anuruddha had taught her the Dharma, he rose from his seat and departed, heading towards Śrāvastī to see the Blessed One.
所，頭面禮足在一面坐。佛問阿那律：「于夏坐中無所乏少婆？」阿那律白佛：「無所乏少。」時阿那律以此事具白世尊。世尊告曰：「阿那律！譬如四毒蛇同一室住，寧與惡蛇同處，不與女人同牀坐。譬如有明人，王教令之：『守此四蛇，食飲不失時節。若一蛇瞋，殺汝不疑。』語此人：『從汝所宜。』時此人便捨去，復值五拔刀賊欲殺。云何阿那律！此人畏四蛇得脫，復值五賊。趣得免之，復值六怨家常伺其便，今適相逢殺汝不疑。復得脫去，前有空舍欲入中藏，見舍空無所有，捫摸四壁值瓶器皆空。有一人來語此人言：『今有賊來可時避去。』適出門遇賊。復得免去，前值山水流駛，墮水死者無數人，所立處復有狼虎欲來害人，意欲渡水無有舟船，便作是念：『我以何方便得渡此水？』即收草木縛以為筏，手足排水，得到彼岸，得脫四蛇、五賊、六怨家、空舍賊，山水虎狼得度，婆羅門得活。」佛告阿那律：「所以引喻者，當解此義。蛇所居，以喻此身。身肥白好，由父母得長，此亦無常是壞敗法。四蛇者，是四大，地界水火風界各各增，則死不疑。五賊者，喻五陰，色痛想行識。六怨家者，喻六入。空聚者，喻六情，眼耳鼻舌身意處。觀眼眼空，觀耳鼻舌身心心空。出門見賊者，外六塵。山水者，四使，欲界
【現代漢語翻譯】 所，（阿那律）頭面禮足后在一旁坐下。佛陀問阿那律：『在結夏安居期間，你沒有什麼缺乏的吧？』阿那律回答佛陀：『沒有什麼缺乏的。』當時，阿那律將這件事詳細地稟告了世尊。世尊告訴阿那律：『阿那律！譬如四條毒蛇同住在一個房間里，寧願與兇惡的蛇同處，也不要與女人同牀而坐。譬如有一個聰明人，國王命令他：『看守這四條蛇，按時供給它們飲食。如果有一條蛇發怒，殺了你也不用懷疑。』告訴這個人：『一切都由你自行決定。』這時，這個人便捨棄了看守毒蛇的任務離開了，又遇到了五個手持刀劍的強盜想要殺他。阿那律，你覺得怎麼樣？這個人好不容易逃脫了四條毒蛇的威脅，又遇到了五個強盜。剛想設法擺脫他們，又遇到了六個怨家，他們常常伺機報復，現在正好相遇，殺了你也不用懷疑。好不容易又逃脫了，前面有一間空房子，想要進去躲藏，發現房子空空如也，什麼都沒有，摸索四壁，發現瓶瓶罐罐都是空的。有一個人來告訴這個人說：『現在有強盜來了，趕快躲避離開。』剛出門就遇到了強盜。又好不容易逃脫了，前面遇到一條湍急的山洪，無數人落水而死，所站立的地方又有狼虎想要傷害人，想要渡河卻沒有船隻，於是心想：『我用什麼方法才能渡過這條河呢？』於是收集草木，捆綁成木筏，用手腳劃水，到達了彼岸，從而逃脫了四條毒蛇、五個強盜、六個怨家、空房子里的盜賊，以及山洪和虎狼的威脅，婆羅門因此得以活命。』佛陀告訴阿那律：『之所以引用這些比喻，是要理解其中的含義。蛇所居住的地方，比喻這個身體。身體肥胖白皙美好，由父母養育長大，但這也是無常的，是會壞敗的。四條蛇，比喻四大，地界、水界、火界、風界各自增長，那麼死亡也不用懷疑。五個強盜，比喻五陰，色陰、受陰、想陰、行陰、識陰。六個怨家，比喻六入。空聚，比喻六情，眼處、耳處、鼻處、舌處、身處、意處。觀察眼，眼是空的；觀察耳、鼻、舌、身、心，心是空的。出門見到強盜，比喻外面的六塵。山洪，比喻四種煩惱，欲界的（煩惱）。』 現代漢語譯本 English version Sir, after prostrating before the Buddha with his head and feet, Ānā律 (Anuruddha, one of the ten principal disciples of the Buddha, known for his divine sight) sat to one side. The Buddha asked Ānā律: 'During this summer retreat, do you lack anything?' Ānā律 replied to the Buddha: 'I lack nothing.' Then, Ānā律 reported this matter in detail to the World Honored One. The World Honored One said: 'Ānā律! It is like four poisonous snakes living in the same room. It is better to live with vicious snakes than to sit in bed with a woman. Suppose there is a wise man, and the king orders him: 'Guard these four snakes, and provide them with food and drink at the proper times. If one of the snakes becomes angry, it will kill you without hesitation.' He tells this man: 'Do as you see fit.' At this time, this man abandons the task of guarding the poisonous snakes and leaves, only to encounter five bandits wielding swords who want to kill him. What do you think, Ānā律? This man barely escapes the threat of the four snakes, only to encounter five bandits. Just as he is trying to get rid of them, he encounters six enemies who are always looking for a chance to retaliate, and now they meet, they will kill you without hesitation. After barely escaping again, there is an empty house ahead, and he wants to go in and hide, but he finds the house empty, with nothing inside. Feeling around the walls, he finds that the jars and pots are all empty. A person comes and tells this man: 'Now there are robbers coming, quickly hide and leave.' As soon as he goes out, he encounters robbers. After barely escaping again, he encounters a rushing mountain flood, and countless people fall into the water and die. Where he is standing, there are also wolves and tigers wanting to harm people. He wants to cross the river but has no boat, so he thinks: 'What method can I use to cross this river?' So he collects grass and wood and binds them into a raft, and uses his hands and feet to paddle through the water, reaching the other shore, thus escaping the four poisonous snakes, five bandits, six enemies, the thieves in the empty house, and the threat of the mountain flood and tigers, and the Brahmin is able to live.' The Buddha told Ānā律: 'The reason for using these metaphors is to understand their meaning. The place where the snakes live is a metaphor for this body. The body is fat, white, and beautiful, and is nurtured and grown by parents, but this is also impermanent and will decay. The four snakes are a metaphor for the four elements: earth, water, fire, and wind. If each of these elements increases, then death is certain. The five bandits are a metaphor for the five aggregates: form, feeling, perception, mental formations, and consciousness. The six enemies are a metaphor for the six entrances. The empty gathering is a metaphor for the six emotions: the eye, ear, nose, tongue, body, and mind. Observe the eye, the eye is empty; observe the ear, nose, tongue, body, and mind, the mind is empty. Seeing robbers when going out is a metaphor for the six external sense objects. The mountain flood is a metaphor for the four defilements, the defilements of the desire realm.'
【English Translation】 Then, after prostrating with his head and feet, (Ānā律) sat to one side. The Buddha asked Ānā律: 'During this summer retreat, do you lack anything?' Ānā律 replied to the Buddha: 'I lack nothing.' At that time, Ānā律 reported this matter in detail to the World Honored One. The World Honored One said: 'Ānā律! It is like four poisonous snakes living in the same room. It is better to live with vicious snakes than to sit in bed with a woman. Suppose there is a wise man, and the king orders him: 'Guard these four snakes, and provide them with food and drink at the proper times. If one of the snakes becomes angry, it will kill you without hesitation.' He tells this man: 'Do as you see fit.' At this time, this man abandons the task of guarding the poisonous snakes and leaves, only to encounter five bandits wielding swords who want to kill him. What do you think, Ānā律? This man barely escapes the threat of the four snakes, only to encounter five bandits. Just as he is trying to get rid of them, he encounters six enemies who are always looking for a chance to retaliate, and now they meet, they will kill you without hesitation. After barely escaping again, there is an empty house ahead, and he wants to go in and hide, but he finds the house empty, with nothing inside. Feeling around the walls, he finds that the jars and pots are all empty. A person comes and tells this man: 'Now there are robbers coming, quickly hide and leave.' As soon as he goes out, he encounters robbers. After barely escaping again, he encounters a rushing mountain flood, and countless people fall into the water and die. Where he is standing, there are also wolves and tigers wanting to harm people. He wants to cross the river but has no boat, so he thinks: 'What method can I use to cross this river?' So he collects grass and wood and binds them into a raft, and uses his hands and feet to paddle through the water, reaching the other shore, thus escaping the four poisonous snakes, five bandits, six enemies, the thieves in the empty house, and the threat of the mountain flood and tigers, and the Brahmin is able to live.' The Buddha told Ānā律: 'The reason for using these metaphors is to understand their meaning. The place where the snakes live is a metaphor for this body. The body is fat, white, and beautiful, and is nurtured and grown by parents, but this is also impermanent and will decay. The four snakes are a metaphor for the four elements: earth, water, fire, and wind. If each of these elements increases, then death is certain. The five bandits are a metaphor for the five aggregates: form, feeling, perception, mental formations, and consciousness. The six enemies are a metaphor for the six entrances. The empty gathering is a metaphor for the six emotions: the eye, ear, nose, tongue, body, and mind. Observe the eye, the eye is empty; observe the ear, nose, tongue, body, and mind, the mind is empty. Seeing robbers when going out is a metaphor for the six external sense objects. The mountain flood is a metaphor for the four defilements, the defilements of the desire realm.'
欲使、不可使、癡使、見使。河水者，三愛是，欲愛、色愛、無色愛。所住處有虎狼者，謂五道生死。度彼岸者，謂泥洹。筏者，八聖道。手足排水者，是勇猛。婆羅門得活者，謂如來、無所著、等正覺。」佛告阿那律：「我與汝等勤苦學道，正可爾耳。是以之故，阿練兒常處樹下空處禪思莫懈。」時世尊因此事為沙門結戒：「若比丘與婦人同共室宿者，墮。」
佛世尊游白善山，時佛中夜起室前經行。時須那剎多比丘協掣子反被拘執，來恐世尊曰：「我天地大神，汝避我去。」世尊告曰：「十八億魔來恐我，不能動一毛，豈當畏反被拘執遙來恐我耶？」明旦世尊告諸比丘：「若比丘自恐人、教人恐者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘取十七群比丘衣缽藏，揵槌以鳴，比丘僧入坐，十七群比丘索衣缽不知所在。比丘僧會罷，還其衣缽。十七群比丘語：「汝為沙門，何以盜人衣缽？」六群比丘答：「戲耳，不盜。」諸比丘聞，往白世尊。世尊告曰：「若比丘戲藏衣缽戶鑰針筒革屣及種種物，自戲藏、若教人藏者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時跋難陀釋子賒賣衣與比丘尼，后從藉著。既著衣壞，復責他直。十二法比丘聞，往白世尊。世尊告曰：「若比丘賒賣衣與比丘、
【現代漢語翻譯】 現代漢語譯本：欲使（duḥkha-satya，苦諦）、不可使（samudaya-satya，集諦）、癡使（moha，愚癡）、見使（dṛṣṭi，邪見）。河水者，是三愛，欲愛（kāma-taṇhā，對慾望的渴求）、色愛（rūpa-taṇhā，對色界的渴求）、無色愛（arūpa-taṇhā，對無色界的渴求）。所住處有虎狼者，謂五道生死（pañca-gati-saṃsāra，五道輪迴）。度彼岸者，謂泥洹（nirvāṇa，涅槃）。筏者，八聖道（ārya-aṣṭāṅga-mārga，八正道）。手足排水者，是勇猛。婆羅門得活者，謂如來（tathāgata，如來）、無所著（arhat，阿羅漢）、等正覺（samyak-saṃbuddha，正等覺）。」佛告阿那律（Aniruddha，阿那律）：「我與汝等勤苦學道，正可爾耳。是以之故，阿練兒（āraṇyaka，阿蘭若比丘）常處樹下空處禪思莫懈。」時世尊因此事為沙門結戒：「若比丘與婦人同共室宿者，墮（pārājika，波羅夷）。」 佛世尊游白善山，時佛中夜起室前經行。時須那剎多（Sunakkhatta，須那剎多）比丘協掣子反被拘執，來恐世尊曰：「我天地大神，汝避我去。」世尊告曰：「十八億魔來恐我，不能動一毛，豈當畏反被拘執遙來恐我耶？」明旦世尊告諸比丘：「若比丘自恐人、教人恐者，墮（pārājika，波羅夷）。」 佛世尊游舍衛國祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇園精舍）。時六群比丘取十七群比丘衣缽藏，揵槌以鳴，比丘僧入坐，十七群比丘索衣缽不知所在。比丘僧會罷，還其衣缽。十七群比丘語：「汝為沙門，何以盜人衣缽？」六群比丘答：「戲耳，不盜。」諸比丘聞，往白世尊。世尊告曰：「若比丘戲藏衣缽戶鑰針筒革屣及種種物，自戲藏、若教人藏者，墮（pācittiya，波逸提）。」 佛世尊游舍衛國祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇園精舍）。時跋難陀（Nanda，難陀）釋子賒賣衣與比丘尼（bhikṣuṇī，比丘尼），后從藉著。既著衣壞，復責他直。十二法比丘聞，往白世尊。世尊告曰：「若比丘賒賣衣與比丘、
【English Translation】 English version: 'Desire-making, non-desire-making, delusion-making, view-making. The river is the three cravings: craving for desire (kāma-taṇhā), craving for form (rūpa-taṇhā), and craving for formlessness (arūpa-taṇhā). The place inhabited by tigers and wolves refers to the cycle of birth and death in the five realms (pañca-gati-saṃsāra). Crossing to the other shore refers to nirvāṇa (nirvāṇa). The raft is the Noble Eightfold Path (ārya-aṣṭāṅga-mārga). Draining water with hands and feet is courage. The Brahmin who attains life refers to the Tathāgata (tathāgata), the Arhat (arhat), the Perfectly Enlightened One (samyak-saṃbuddha).' The Buddha said to Aniruddha (Aniruddha): 'It is right that I and you all diligently study the Way. Therefore, the forest-dwelling monks (āraṇyaka) should always meditate diligently under trees in empty places.' At that time, the World-Honored One, because of this matter, established a precept for the monks: 'If a bhikkhu sleeps in the same room with a woman, he falls (pārājika).' The Buddha, the World-Honored One, was traveling in White Good Mountain. At that time, the Buddha arose in the middle of the night and walked in front of his dwelling. Then, the bhikkhu Sunakkhatta (Sunakkhatta), being coerced and restrained by heretics, came and threatened the World-Honored One, saying: 'I am a great god of heaven and earth, you should avoid me and leave.' The World-Honored One said: 'Even if eighteen billion demons came to threaten me, they could not move a single hair. How could I fear you, being coerced and restrained by heretics, coming from afar to threaten me?' The next morning, the World-Honored One told the bhikkhus: 'If a bhikkhu frightens others himself or instructs others to frighten others, he falls (pārājika).' The Buddha, the World-Honored One, was traveling in the Jeta Grove, Anathapindada's Park (Jetavana-anāthapiṇḍada-ārāma) in Shravasti. At that time, the group of six bhikkhus took the robes and bowls of the group of seventeen bhikkhus and hid them, then struck the gavel to announce the assembly. The bhikkhus entered and sat down, and the group of seventeen bhikkhus searched for their robes and bowls but did not know where they were. After the assembly of bhikkhus was dismissed, they returned the robes and bowls. The group of seventeen bhikkhus said: 'You are a śrāmaṇa, why do you steal people's robes and bowls?' The group of six bhikkhus replied: 'It was just a joke, we didn't steal them.' The bhikkhus heard this and went to report to the World-Honored One. The World-Honored One said: 'If a bhikkhu playfully hides robes, bowls, door keys, needle cases, leather sandals, and various other items, whether he hides them himself or instructs others to hide them, he falls (pācittiya).' The Buddha, the World-Honored One, was traveling in the Jeta Grove, Anathapindada's Park (Jetavana-anāthapiṇḍada-ārāma) in Shravasti. At that time, Nanda (Nanda), the Shakyan son, sold a robe on credit to a bhikkhuni (bhikṣuṇī), and later borrowed it back to wear. After wearing it, the robe was damaged, and he demanded compensation. The bhikkhus of the twelve laws heard this and went to report to the World-Honored One. The World-Honored One said: 'If a bhikkhu sells a robe on credit to a bhikkhu,'
若比丘尼、式叉摩尼、沙彌、沙彌尼，還藉著。既著衣壞，復責其直者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時尊者摩訶拘致羅從拘薩羅國來至舍衛國，中路依他聚宿。爾時村中夫婦共鬥，時婦逃走。尊者摩訶拘致平旦著衣持缽出此村詣舍衛國，道逢此婦人，問：「沙門欲何所至？」答言：「至舍衛國。」婦人語沙門言：「貪為伴至舍衛國。」答言：「隨意。」時夫覓婦不知所在，逢一人隨道來，即問行人：「頗見有婦人西向行耶？」行人答言：「有一婦人共一沙門西去。」即瞋恚往逐，捉得沙門：「汝為比丘，將我婦欲何所至？」時比丘答：「我不將行，此自著路行。」即熟打沙門，放使去。至舍衛國，向諸比丘說。諸比丘往白世尊。世尊告曰：「若比丘與婦人同道行，從一村至一村者，墮。」
佛游王舍城迦蘭陀竹園所。慈地比丘數數證尊者沓婆犯僧迦婆施沙。諸比丘聞，往白世尊。世尊集和合僧，備十功德，佛為沙門結戒：「若比丘證言犯無根僧迦婆施沙法者，貝逸提。」
佛游舍衛國祇樹給孤獨園。有一比丘從拘薩羅詣舍衛國，中道至𡂠羅園，與群賊相值。即問諸賊：「君何所至？」答言：「至舍衛國。」沙門語：「相貪為伴。」即與為伴。至舍衛國，賊不著大道行，為羅護人所捉。
【現代漢語翻譯】 現代漢語譯本： 如果比丘尼、式叉摩尼（受過訓練的見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），已經借了東西，在衣服損壞后，又要求賠償原價，這屬於墮罪（應懺悔的罪過）。 佛陀住在舍衛國祇樹給孤獨園時，尊者摩訶拘致羅（Mahākoṭṭhita）從拘薩羅國來到舍衛國，中途在一個村落借宿。當時村裡一對夫婦正在爭吵，妻子逃走了。尊者摩訶拘致羅清早穿好衣服，拿著缽離開村子前往舍衛國，在路上遇到了那個婦人，婦人問：『沙門（出家人）想去哪裡？』回答說：『去舍衛國。』婦人對沙門說：『我願意與你同行去舍衛國。』回答說：『隨意。』當時丈夫尋找妻子，不知道她在哪裡，遇到一個人從路上走來，就問路人：『你有沒有看見一個婦人向西走？』路人回答說：『有一個婦人與一個沙門一起向西去了。』丈夫非常生氣，前去追趕，抓住了沙門，質問：『你身為比丘，帶著我的妻子想去哪裡？』比丘回答說：『我沒有帶她走，她自己走這條路。』丈夫狠狠地打了沙門一頓，然後放他走了。比丘到達舍衛國后，向其他比丘說了這件事。比丘們去稟告世尊。世尊告誡說：『如果比丘與婦人同路行走，從一個村莊到另一個村莊，這屬於墮罪。』 佛陀住在王舍城迦蘭陀竹園。慈地比丘屢次指證尊者沓婆（Dabba）犯了僧伽婆尸沙（Saṃghādisesa，僅次於波羅夷的重罪）。比丘們聽說了這件事，去稟告世尊。世尊召集僧團，具備了十種功德，佛陀為沙門制定戒律：『如果比丘指證他人犯了沒有根據的僧伽婆尸沙罪，屬於貝逸提（Pāyattika，一種墮罪）。』 佛陀住在舍衛國祇樹給孤獨園。有一位比丘從拘薩羅前往舍衛國，中途到達𡂠羅園，遇到了強盜。比丘問強盜：『你們要去哪裡？』強盜回答說：『去舍衛國。』沙門說：『我願意與你們同行。』於是就與他們同行。到達舍衛國后，強盜不走大路，被巡邏的人抓住了。
【English Translation】 English version: If a Bhikkhuni (female monastic), a Sikkhamana (a female novice undergoing training), a Samanera (male novice), or a Samaneri (female novice) has borrowed something, and after the garment is damaged, demands its original value, it is a downfall (an offense requiring confession). When the Buddha was residing in Jeta's Grove, Anathapindika's Park in Sravasti (Śrāvastī), the Venerable Mahākoṭṭhita (Mahākoṭṭhita) came from Kosala to Sravasti, lodging in a village along the way. At that time, a couple in the village were fighting, and the wife ran away. The Venerable Mahākoṭṭhita, early in the morning, put on his robes, took his bowl, and left the village to go to Sravasti. On the road, he met the woman, who asked: 'Where does the Samana (ascetic) wish to go?' He replied: 'To Sravasti.' The woman said to the Samana: 'I wish to accompany you to Sravasti.' He replied: 'As you wish.' At that time, the husband was searching for his wife, not knowing where she was. He met a person coming along the road and asked the traveler: 'Have you seen a woman heading west?' The traveler replied: 'There is a woman going west with a Samana.' The husband became angry and went after them, catching the Samana and questioning him: 'You are a Bhikkhu (monk), where do you intend to take my wife?' The Bhikkhu replied: 'I am not taking her; she is walking this road herself.' The husband severely beat the Samana and then let him go. After arriving in Sravasti, the Bhikkhu told the other Bhikkhus about this. The Bhikkhus went to inform the World Honored One. The World Honored One said: 'If a Bhikkhu travels on the same road with a woman, from one village to another, it is a downfall.' The Buddha was residing in the Kalanda Bamboo Grove in Rajagriha (Rājagṛha). The Bhikkhu Cīradi repeatedly accused the Venerable Dabba (Dabba) of committing a Saṃghādisesa (Saṃghādisesa, a serious offense second only to Parajika) offense. The Bhikkhus heard about this and went to inform the World Honored One. The World Honored One gathered the Sangha (monastic community), possessing the ten virtues, and the Buddha established a precept for the Shramanas (ascetics): 'If a Bhikkhu accuses another of committing an unfounded Saṃghādisesa offense, it is a Pāyattika (Pāyattika, a type of downfall).' The Buddha was residing in Jeta's Grove, Anathapindika's Park in Sravasti (Śrāvastī). A Bhikkhu was traveling from Kosala to Sravasti, and on the way, he arrived at the 𡂠羅園, where he encountered a group of thieves. The Bhikkhu asked the thieves: 'Where are you going?' The thieves replied: 'To Sravasti.' The Samana said: 'I wish to accompany you.' So he accompanied them. After arriving in Sravasti, the thieves did not travel on the main road and were caught by the patrolling guards.
羅人語群賊言：「此沙門亦作賊耶？」答言：「亦作賊，為最魁首。」即將詣耆老所，具陳事狀。耆老心好道德，言：「此沙門釋子終不作賊，放使去，莫復更爾。」此比丘至舍衛國，語諸比丘。諸比丘往白世尊。世尊告曰：「若比丘知群賊與共行，從一村至一村者，墮。」
佛世尊游王舍城迦蘭陀竹園所。爾時尊者大目揵連將羅閱城內十餘童子為道，集諸年少沙彌七八十人，年未滿二十，次第授具足戒。竹園門外諸沙彌少氣多饑，喚呼索食。世尊知而問阿難：「喚呼涕泣者誰？」阿難白佛：「尊者目揵連在外授諸沙彌七八十人具足戒。饑不得食，是以喚呼。」世尊知而問目揵連：「年未滿二十，汝授具足戒耶？」答：「審爾。世尊！」世尊告曰：「年未滿二十者，不耐寒熱飢渴，亦不堪行道。年滿二十者，耐寒熱飢渴，復能行道。若比丘沙彌年未滿二十授具足戒者，墮。若授具足戒則非得戒，授者諸沙門犯慚愧罪。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘手自掘地，復教人掘地。諸長者見，自相謂言：「此沙門釋子云何自手掘地，復教人掘地。與耕人何異？」諸十二法比丘聞，往白世尊。世尊告曰：「若比丘自手掘地、若教人掘是置是者，墮。」
佛游舍衛國祇樹給孤獨園。有一長者請佛
【現代漢語翻譯】 現代漢語譯本 羅人（指身份不明的人）對一群盜賊說：『這個沙門（出家修道的人）也做盜賊嗎？』盜賊回答說：『他也做盜賊，而且是最首領的。』隨即就要把他送到耆老（年長有德之人）那裡，詳細陳述事情的經過。耆老心地善良，注重道德，說：『這個沙門是釋迦牟尼佛的弟子，終究不會做盜賊，放他走吧，不要再這樣了。』這個比丘（出家受具足戒的男子）到了舍衛國，告訴了其他的比丘。其他的比丘去稟告世尊（釋迦牟尼佛）。世尊告誡說：『如果比丘明知和一群盜賊一起行走，從一個村莊到另一個村莊，就犯墮罪（一種較輕的罪）。』
佛世尊（釋迦牟尼佛）在王舍城（古代印度城市）的迦蘭陀竹園（竹林）居住。當時，尊者大目犍連（釋迦牟尼佛的弟子，以神通著稱）帶領羅閱城（城市名）內的十幾個童子修行，聚集了七八十個年輕的沙彌（出家但未受具足戒的男子），年齡都未滿二十歲，依次為他們授具足戒（佛教中比丘或比丘尼所受的正式戒律）。竹園門外的沙彌們因為年少氣弱，經常飢餓，所以大聲呼喊索要食物。世尊知道后，問阿難（釋迦牟尼佛的弟子）：『那些呼喊哭泣的是誰？』阿難稟告佛說：『尊者目犍連在外面為七八十個沙彌授具足戒。他們飢餓而沒有食物，所以呼喊。』世尊知道后，問目犍連：『你為未滿二十歲的人授具足戒了嗎？』目犍連回答說：『確實如此，世尊！』世尊告誡說：『未滿二十歲的人，不能忍受寒冷、炎熱、飢餓、乾渴，也不能堪修行道。年滿二十歲的人，能忍受寒冷、炎熱、飢餓、乾渴，又能修行道。如果比丘為未滿二十歲的沙彌授具足戒，就犯墮罪。如果授了具足戒，則此戒無效，授戒的沙門犯慚愧罪。』
佛世尊（釋迦牟尼佛）在舍衛國（古代印度城市）的祇樹給孤獨園（寺廟）居住。當時，六群比丘（指行為不端的比丘團體）親手挖掘土地，又教別人挖掘土地。一些長者（有地位的居士）看見了，互相議論說：『這些沙門釋子（出家修道的人）怎麼能親手挖掘土地，又教別人挖掘土地呢？這和耕田的人有什麼區別？』十二法比丘（指精通十二部經的比丘）聽到了，去稟告世尊（釋迦牟尼佛）。世尊告誡說：『如果比丘親手挖掘土地，或者教別人挖掘土地，並且把挖出的土放置到別處，就犯墮罪。』
佛（釋迦牟尼佛）在舍衛國（古代印度城市）的祇樹給孤獨園（寺廟）居住。有一位長者（有地位的居士）邀請佛
【English Translation】 English version A certain person said to a group of thieves, 'Is this Shramana (a wandering ascetic or monk) also a thief?' The thieves replied, 'He is also a thief, and the chief ringleader.' They were about to take him to the elders (Qilao) to report the matter in detail. The elders, being of good moral character, said, 'This Shramana, a disciple of Shakyamuni (Shizi), would never be a thief. Let him go, and don't do this again.' This Bhikshu (a fully ordained Buddhist monk) went to Shravasti (Shewei Guo), and told the other Bhikshus. The Bhikshus went to report to the World Honored One (Shizun). The World Honored One said, 'If a Bhikshu knowingly travels with a group of thieves from one village to another, he commits a Patayantika (Duotuo, a type of offense).'
The World Honored Buddha (Foshizun) was residing in the Kalanda Bamboo Grove (Jialantuozhu Yuan) in Rajagriha (Wangshe Cheng). At that time, the Venerable Maha Maudgalyayana (Damujianlian), leading more than ten boys from Rajagriha (Luoyue Cheng) for the path, gathered seventy or eighty young Shramaneras (Shami), all under the age of twenty, and successively conferred the full ordination (Juzujie) upon them. Outside the gate of the Bamboo Grove, the Shramaneras, being young and often hungry, cried out for food. The World Honored One, knowing this, asked Ananda (Anan), 'Who are those crying and weeping?' Ananda reported to the Buddha, 'The Venerable Maudgalyayana is outside conferring the full ordination upon seventy or eighty Shramaneras. They are hungry and have no food, so they are crying out.' The World Honored One, knowing this, asked Maudgalyayana, 'Have you conferred the full ordination upon those under the age of twenty?' He replied, 'Indeed, World Honored One!' The World Honored One said, 'Those under the age of twenty cannot endure cold, heat, hunger, or thirst, nor are they capable of practicing the path. Those who are twenty years old can endure cold, heat, hunger, and thirst, and are also capable of practicing the path. If a Bhikshu confers the full ordination upon a Shramanera under the age of twenty, he commits a Patayantika. If the full ordination is conferred, it is not considered valid, and the ordaining Shramanas commit an offense of shame (Can Kui Zui).'
The World Honored Buddha (Foshizun) was residing in the Jeta Grove Anathapindika's Park (Qishu Jiegudu Yuan) in Shravasti (Shewei Guo). At that time, the Group of Six Bhikshus (Liuqun Biqiu) were digging the ground themselves and also instructing others to dig the ground. Some elders (Zhangzhe), seeing this, said to each other, 'How can these Shramanas, disciples of Shakyamuni (Shamen Shizi), dig the ground themselves and also instruct others to dig the ground? How are they different from farmers?' The Bhikshus of the Twelve Dharmas (Shierfa Biqiu), hearing this, went to report to the World Honored One (Shizun). The World Honored One said, 'If a Bhikshu digs the ground himself or instructs others to dig the ground and moves the soil, he commits a Patayantika.'
The Buddha (Fo) was residing in the Jeta Grove Anathapindika's Park (Qishu Jiegudu Yuan) in Shravasti (Shewei Guo). A certain elder (Zhangzhe) invited the Buddha
及比丘僧夏坐四月，供養供給衣裳飲食病瘦醫藥。諸比丘往詣長者所請夏坐四月病瘦醫藥，或有比丘長請四月外者。諸長者見，自相謂言：「我等許比丘齊四月里，更無餘調。」十二法比丘聞，往白世尊。世尊告曰：「若比丘受四月夏坐，往請衣裳病瘦醫藥，除其長請、或時時別請、或本一日請，若長請物者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時十五日撾揵捶，比丘僧集說戒。尊者闡怒語諸比丘：「我不學此戒。當先問博學毗尼法師，此戒有何義？」諸比丘不知當云何答，往白世尊。世尊告曰：「若比丘說戒日便作是言：『我不學此戒。當先問博學毗尼法師，此戒有何義？』者，墮。」世尊告諸比丘：「若不解戒，當學問比丘、博學毗尼法師，此不犯。」
佛世尊游拘舍彌瞿師羅園。拘舍彌比丘喜斗諍訟罵詈誹謗。時六群比丘自相謂言：「此等比丘罵詈誹謗，我等誦習，明日向說之。」十二法比丘聞，往白世尊。世尊告曰：「若比丘共諍，默然誦習，明日向說者，墮。」
佛世尊游拘舍彌瞿師羅園。時瞿舍彌比丘集二十僧，于中悔過。時六群比丘自相謂言：「我等默然起去，使不得悔過。」即從坐起去。十二法比丘往白世尊。世尊告曰：「若比丘，比丘僧斷事未竟默然起去，不囑比坐比丘者
【現代漢語翻譯】 現代漢語譯本：如果比丘僧侶在四個月的雨季安居期間，接受衣物、食物和醫藥的供養。有些比丘去長者（Gentry）那裡請求四個月雨季安居期間的醫藥，甚至有比丘請求超過四個月的。長者們見了，互相說道：『我們答應供給比丘們四個月的物資，沒有額外的了。』十二法比丘（Twelve Dharma Bhikkhus）聽說了，去稟告世尊（Lord Buddha）。世尊說：『如果比丘接受四個月的雨季安居，去請求衣物和醫藥，除非是長期請求、或者有時特別請求、或者原本只請求一天的，如果長期請求額外的物資，就犯戒。』 佛世尊（Lord Buddha）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika's Park）游化。當時是十五日，敲擊犍椎（Ghaṇṭā，一種法器），比丘僧眾聚集起來誦戒。尊者闡怒（Venerable Chanda）對眾比丘說：『我不學這個戒律。應當先問博學的毗尼（Vinaya，戒律）法師，這個戒律有什麼意義？』眾比丘不知道該如何回答，去稟告世尊。世尊說：『如果比丘在誦戒日說這樣的話：『我不學這個戒律。應當先問博學的毗尼法師，這個戒律有什麼意義？』，就犯戒。』世尊告訴眾比丘：『如果不理解戒律，應當學習請教比丘、博學的毗尼法師，這樣就不犯戒。』 佛世尊在拘舍彌（Kauśāmbī）瞿師羅園（Ghositarama）游化。拘舍彌的比丘們喜歡爭鬥、訴訟、謾罵和誹謗。當時六群比丘（Group of Six Bhikkhus）互相說道：『這些比丘們謾罵誹謗，我們記下來，明天向他們宣說。』十二法比丘聽說了，去稟告世尊。世尊說：『如果比丘們互相爭鬥，默不作聲地記下來，明天向他們宣說，就犯戒。』 佛世尊在拘舍彌瞿師羅園游化。當時瞿舍彌的比丘們聚集了二十個僧人，在其中懺悔過錯。當時六群比丘互相說道：『我們默不作聲地起身離開，讓他們無法懺悔過錯。』就從座位上起身離開了。十二法比丘去稟告世尊。世尊說：『如果比丘在比丘僧眾處理事情沒有結束時，默不作聲地起身離開，沒有告知旁邊的比丘，就犯戒。』
【English Translation】 English version: If the Bhikkhu Sangha (community of monks) during the four-month Vassa (rainy season retreat) receives offerings of robes, food, and medicine. Some Bhikkhus go to the Gentry to request medicine for the four-month Vassa, and some even request for longer than four months. The Gentry, upon seeing this, say to each other, 'We have promised to provide the Bhikkhus with supplies for four months; there are no extra provisions.' The Twelve Dharma Bhikkhus, upon hearing this, report it to the Lord Buddha. The Lord Buddha says, 'If a Bhikkhu accepts the four-month Vassa and goes to request robes and medicine, unless it is a long-term request, or a special request from time to time, or originally only a one-day request, if they make a long-term request for extra supplies, they have committed an offense.' The Lord Buddha was traveling in Śrāvastī at Jetavana Anathapindika's Park. At that time, on the fifteenth day, the Ghaṇṭā (a type of bell) was struck, and the Bhikkhu Sangha gathered to recite the precepts. Venerable Chanda said to the Bhikkhus, 'I will not learn this precept. I should first ask a learned Vinaya (code of conduct) master what the meaning of this precept is.' The Bhikkhus did not know how to answer and reported it to the Lord Buddha. The Lord Buddha said, 'If a Bhikkhu says on the day of reciting the precepts, 'I will not learn this precept. I should first ask a learned Vinaya master what the meaning of this precept is,' they have committed an offense.' The Lord Buddha told the Bhikkhus, 'If you do not understand the precepts, you should learn and ask the Bhikkhus, the learned Vinaya masters; this is not an offense.' The Lord Buddha was traveling in Kauśāmbī at Ghositarama. The Bhikkhus of Kauśāmbī liked to argue, litigate, scold, and slander. At that time, the Group of Six Bhikkhus said to each other, 'These Bhikkhus are scolding and slandering; let us write it down and tell them tomorrow.' The Twelve Dharma Bhikkhus, upon hearing this, reported it to the Lord Buddha. The Lord Buddha said, 'If the Bhikkhus are arguing with each other, silently writing it down, and telling them tomorrow, they have committed an offense.' The Lord Buddha was traveling in Kauśāmbī at Ghositarama. At that time, the Bhikkhus of Ghositarama gathered twenty monks, and among them, they repented of their faults. At that time, the Group of Six Bhikkhus said to each other, 'Let us silently get up and leave, so that they cannot repent of their faults.' They got up from their seats and left. The Twelve Dharma Bhikkhus reported it to the Lord Buddha. The Lord Buddha said, 'If a Bhikkhu silently gets up and leaves while the Bhikkhu Sangha is dealing with a matter that is not finished, without informing the Bhikkhu sitting next to them, they have committed an offense.'
，墮。」
佛世尊游王舍城耆阇崛山。時六群比丘于大眾中高聲大喚擾亂眾僧。十二法比丘聞，往白世尊。世尊告曰：「若比丘，不得高聲大喚擾亂人。若擾亂者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時尊者海從拘薩羅至𡂠祇多國。去𡂠祇多國不遠，有龍名阿末提吐，于中住。兇惡暴虐，人不得到其處，像馬駝牛驢皆不得到，鳥亦不得在上飛。時尊者𡂠偈妒平旦著衣持缽入𡂠祇多國分衛。聞去城不遠，有龍名阿末提吐，兇惡暴虐，人不得到其處，像馬駝牛驢皆不得到其處，鳥亦不得在上飛。分衛已還出城，舉衣缽洗足舉坐布著肩上，往詣龍所。樹下先三震，拂布尼師檀，結加趺坐。阿末提吐龍聞袈裟臭，即大瞋恚來。尊者海即入三昧。時龍放雷雨霹靂，尊者𡂠偈化雨霹靂成優缽羅、缽曇摩、拘勿陀、分陀利。時龍復雨蛇蠆龜鱉，尊者𡂠偈化蛇作青蓮傳飾，化蠆成詹卜鬘，化龜鱉為百葉華鬘。龍復雨擲牟刀戟，海化成甘蔗石蜜蒲萄，取而食之。時龍便作是念：「此必大神人，欲度我故來坐此耳。」時龍心開意解，不懷瞋恚，舍形化作婆羅門，來至海前，頭面禮足叉手白言：「我歸於君。」海答言：「汝莫歸我，如我歸佛歸法歸比丘僧，汝當從我。」時龍叉手受教，「正爾歸佛歸法歸比丘僧，聽為優婆塞
【現代漢語翻譯】 現代漢語譯本：墮。」
佛世尊在王舍城耆阇崛山游化。當時，六群比丘在大眾中高聲喧譁，擾亂僧眾。十二法比丘聽聞此事，前去稟告世尊。世尊告誡說：『如果比丘高聲喧譁擾亂他人，即犯墮罪。』 佛世尊在舍衛國祇樹給孤獨園游化。當時，尊者海從拘薩羅來到𡂠祇多國（國家名）。距離𡂠祇多國不遠的地方，有一條龍名叫阿末提吐（龍名），居住在那裡。它兇惡暴虐，人們無法靠近那個地方，大象、馬、駱駝、牛、驢都無法到達，鳥也無法在上面飛翔。當時，尊者𡂠偈妒（比丘名）清晨穿好衣服，拿著缽進入𡂠祇多國乞食。他聽說離城不遠的地方，有一條龍名叫阿末提吐，兇惡暴虐，人們無法靠近那個地方，大象、馬、駱駝、牛、驢都無法到達那個地方，鳥也無法在上面飛翔。乞食完畢后，他回到城外，拿起衣缽，洗了腳，把坐具搭在肩上，前往龍所在的地方。他在樹下先震動三次地面，然後拂拭尼師檀（坐具），結跏趺坐。阿末提吐龍聞到袈裟的氣味，非常憤怒，前來。尊者海立即進入三昧。當時，龍放出雷雨霹靂，尊者𡂠偈將雷雨霹靂化成優缽羅（青蓮花）、缽曇摩（紅蓮花）、拘勿陀（白蓮花）、分陀利（大白蓮花）。當時，龍又降下蛇、蝎、龜、鱉，尊者𡂠偈將蛇化成青蓮花裝飾，將蝎子化成詹卜鬘（瞻博迦花鬘），將龜鱉化成百葉花鬘。龍又投擲牟刀（矛）、戟（一種兵器），海將它們化成甘蔗、石蜜、蒲萄（葡萄），取來食用。當時，龍便這樣想：『這一定是位大神人，想要度化我才來這裡坐著。』當時，龍心開意解，不再懷有瞋恚，捨棄龍形，化作婆羅門，來到海的面前，頭面禮足，合掌說道：『我歸依您。』海回答說：『你不要歸依我，像我歸依佛、歸依法、歸依比丘僧一樣，你應該跟隨我。』當時，龍合掌接受教誨，『現在就歸依佛、歸依法、歸依比丘僧，聽從成為優婆塞（在家男居士）。』
【English Translation】 English version: , falls into transgression.'
The Buddha, the World Honored One, was traveling in Rajagriha (city name), residing on Mount Gridhrakuta (mountain name). At that time, the Six Group Bhikshus (group of monks) were making loud noises and disturbing the Sangha (monastic community) in the assembly. The Twelve Dharma Bhikshus (group of monks) heard about this and went to inform the World Honored One. The World Honored One said, 'If a Bhikshu makes loud noises and disturbs others, he falls into transgression.' The Buddha, the World Honored One, was traveling in Shravasti (city name), residing in Jeta Grove, Anathapindika's Park. At that time, Venerable Hai (monk's name) came from Kosala (kingdom name) to the country of 𡂠祇多 (country name). Not far from 𡂠祇多, there was a dragon named Amatitu (dragon name) living there. It was fierce and violent, and people could not approach that place. Elephants, horses, camels, cows, and donkeys could not reach it, and birds could not fly above it. At that time, Venerable 𡂠偈妒 (monk's name) put on his robes and carried his bowl in the early morning, entering the country of 𡂠祇多 to beg for alms. He heard that not far from the city, there was a dragon named Amatitu, fierce and violent, and people could not approach that place. Elephants, horses, camels, cows, and donkeys could not reach that place, and birds could not fly above it. After begging for alms, he returned out of the city, picked up his robes and bowl, washed his feet, placed his sitting cloth on his shoulder, and went to the place where the dragon was. He first shook the ground three times under the tree, then brushed the Nishidan (sitting cloth), and sat in the lotus position. The dragon Amatitu smelled the odor of the Kashaya (monk's robe) and became very angry, coming forth. Venerable Hai immediately entered Samadhi (meditative state). At that time, the dragon released thunder, rain, and lightning. Venerable 𡂠偈 transformed the thunder, rain, and lightning into Utpala (blue lotus), Padmaka (red lotus), Kumuuda (white lotus), and Pundarika (white lotus). At that time, the dragon again rained down snakes, scorpions, turtles, and tortoises. Venerable 𡂠偈 transformed the snakes into blue lotus decorations, the scorpions into Champaka garlands, and the turtles and tortoises into hundred-leaf flower garlands. The dragon again threw spears and halberds, and Hai transformed them into sugarcane, rock candy, and grapes, taking them to eat. At that time, the dragon then thought, 'This must be a great divine person who has come to sit here in order to liberate me.' At that time, the dragon's mind opened and understood, no longer harboring anger, abandoning its dragon form, transforming into a Brahmin, coming before Hai, bowing his head to the ground, and saying with folded hands, 'I take refuge in you.' Hai replied, 'Do not take refuge in me, but as I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikshu Sangha, you should follow me.' At that time, the dragon accepted the teaching with folded hands, 'Now I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikshu Sangha, and listen to becoming a Upasaka (male lay devotee).'
，從今日始盡命不殺生。」時國界人民聞海降此惡龍，長者婆羅門聞爭來供養。比丘僧𡂠偈漸來至舍衛國祇樹給孤獨園。有一優婆夷，聞𡂠偈來到，別請一日供養。平旦𡂠偈著衣持缽至此優婆夷家。是優婆夷見坐已定，頭面禮足，行清凈水，自手斟酌布種種食。海語優婆夷言：「大妹！行來渴，有漿水不？」優婆夷便作是念：「若當與黑石蜜蒲萄漿苦酒漿者，恐發腹內風。」即盛酒似水、亦如水味。時𡂠偈不味而飲。優婆夷行水訖，在前聽法。𡂠偈說法，說法已便去。至祇桓兩門間，酒氣始徹醉不能前，臥于路側，三衣缽缽囊錫杖各在一處。佛知而告阿難曰：「汝著衣來，共出祇桓觀。」時世尊將阿難出祇桓門，遙見𡂠偈醉臥路側，三衣缽缽囊錫杖各在一處。世尊知而問阿難曰：「此是何人？」阿難白佛：「尊者𡂠偈。」世尊告阿難曰：「汝還祇桓，告諸比丘盡來會此。」時阿難敬承佛教，即入祇桓請諸比丘，將至門外。時世尊告諸比丘：「云何比丘！頗見聞知𡂠偈比丘降惡龍不？」見者言見，聞者言聞。世尊告曰：「云何比丘！如今此人使降一蝦蟆能不？而降惡龍？」諸比丘對：「不能。世尊。」世尊告曰：「如是比丘！此飲酒之大失。諸比丘！從今已往不得飲酒嘗酒。飲酒嘗酒者，墮。漿有八種：蒲萄漿、甘蔗漿
【現代漢語翻譯】 現代漢語譯本：『從今天開始，我將終生不殺生。』當時，國界內的人民聽說海降伏了這條惡龍，長者和婆羅門們爭相前來供養。比丘僧團𡂠偈（Upatissa，舍利弗尊者的原名）逐漸來到了舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。有一位優婆夷（Upasika，女居士），聽說𡂠偈來到了，特別邀請他到家中供養一日。第二天清晨，𡂠偈穿好僧衣，拿著缽，來到了這位優婆夷的家中。這位優婆夷見他坐定后，頭面頂禮他的雙足，然後行清凈水，親手斟酌，佈施種種食物。𡂠偈對優婆夷說：『大妹！我一路走來口渴，有漿水嗎？』優婆夷心想：『如果給他黑石蜜蒲萄漿或苦酒漿，恐怕會引發他腹內的風疾。』於是她盛了酒，但顏色和味道都像水。當時，𡂠偈沒有品嚐就喝了下去。優婆夷行水完畢，就在前面聽法。𡂠偈說法完畢后就離開了。當他走到祇桓精舍的兩扇門之間時，酒氣開始發作，醉得無法前進，就躺倒在路旁，三衣、缽、缽囊、錫杖各自散落在一處。佛陀知道這件事後，告訴阿難（Ananda，佛陀的侍者）說：『你穿好衣服，和我一起走出祇桓精舍去看看。』當時，世尊帶著阿難走出祇桓門，遠遠地看見𡂠偈醉臥在路旁，三衣、缽、缽囊、錫杖各自散落在一處。世尊明知故問阿難說：『這是什麼人？』阿難回答佛陀說：『是尊者𡂠偈。』世尊告訴阿難說：『你回到祇桓精舍，告訴所有的比丘都到這裡來集合。』當時，阿難恭敬地接受了佛陀的教誨，立即進入祇桓精舍，邀請所有的比丘，然後帶領他們來到門外。當時，世尊告訴諸位比丘說：『各位比丘！你們是否見過或聽說過𡂠偈比丘降伏惡龍的事？』見過的人說見過，聽過的人說聽過。世尊說道：『各位比丘！現在這個人，讓他降伏一隻蝦蟆，他能做到嗎？更何況是降伏惡龍呢？』諸位比丘回答說：『不能，世尊。』世尊告誡說：『就是這樣，各位比丘！這就是飲酒的巨大過失。各位比丘！從今以後，不得飲酒或品嚐酒。飲酒或品嚐酒的人，會墮落。漿有八種：蒲萄漿、甘蔗漿（Sugarcane juice）
【English Translation】 English version: 'From this day forward, I will abstain from killing throughout my life.' At that time, the people within the kingdom heard that Upatissa (Upatissa, original name of Sariputta) had subdued the evil dragon, and elders and Brahmins vied with each other to come and make offerings. The Bhikkhu Sangha (community of monks) gradually arrived at Jetavana Anathapindika-arama in Sravasti. There was a Upasika (Upasika, female lay devotee) who, upon hearing that Upatissa had arrived, specially invited him to her home for a day's offering. The next morning, Upatissa put on his robes, took his bowl, and went to the Upasika's house. When the Upasika saw that he was seated, she bowed her head to his feet, offered pure water, and personally prepared and offered various foods. Upatissa said to the Upasika, 'Dear sister! I am thirsty from the journey, is there any juice?' The Upasika thought, 'If I give him black rock honey grape juice or bitter wine juice, I fear it will cause wind disorders in his abdomen.' So she served wine that looked and tasted like water. At that time, Upatissa drank it without tasting it. After the Upasika finished offering water, she sat before him to listen to the Dharma. After Upatissa finished speaking the Dharma, he left. When he reached between the two gates of Jetavana Monastery, the effects of the alcohol began to take hold, and he was too drunk to proceed, so he lay down by the roadside, his three robes, bowl, bowl bag, and staff scattered in different places. The Buddha, knowing this, said to Ananda (Ananda, Buddha's attendant), 'Put on your robes and come with me out of Jetavana to observe.' At that time, the World-Honored One, with Ananda, went out of the Jetavana gate and saw Upatissa lying drunk by the roadside, his three robes, bowl, bowl bag, and staff scattered in different places. The World-Honored One, knowing the situation, asked Ananda, 'Who is this person?' Ananda replied to the Buddha, 'It is Venerable Upatissa.' The World-Honored One said to Ananda, 'Return to Jetavana and tell all the Bhikkhus to gather here.' At that time, Ananda respectfully received the Buddha's teaching, immediately entered Jetavana, invited all the Bhikkhus, and led them outside the gate. At that time, the World-Honored One said to the Bhikkhus, 'Bhikkhus! Have you seen or heard of Bhikkhu Upatissa subduing the evil dragon?' Those who had seen said they had seen, and those who had heard said they had heard. The World-Honored One said, 'Bhikkhus! Now, can this person subdue even a toad? How much less an evil dragon?' The Bhikkhus replied, 'No, World-Honored One.' The World-Honored One admonished, 'Thus it is, Bhikkhus! This is the great fault of drinking alcohol. Bhikkhus! From now on, you must not drink or taste alcohol. Those who drink or taste alcohol will fall. There are eight kinds of juice: grape juice, sugarcane juice (Sugarcane juice)
、柿漿、梨漿、㮏漿、煮麥漿、麹漿(苦酒)、華漿。取要言之，其漿似酒、亦如酒味，飲而醉者，世尊曰皆不得飲。其漿似酒、亦如酒味、飲而不醉者，世尊曰得飲。其漿不似酒味、不似酒，飲而醉者，世尊曰亦不得飲。其漿不似酒、亦不如酒味，飲而不醉者，世尊曰得飲。」(八漿皆中前飲，其中有中后得飲者)
佛世尊游舍衛國祇樹給孤獨園。時迦留陀夷以得阿羅漢道，便作是念：「我本未得道時，與此六群比丘在此舍衛國，多觸惱諸長者家、多犯諸事。我今當教化用補前愆。」即于舍衛教化九百九十九家，少一不滿千家。其婦得道而夫不得者，不在數；其夫得道婦不得者，亦不在數；夫婦同得者乃數。有一婆羅門，夫婦應從迦留陀夷得道。時迦留陀夷平旦著衣持缽入舍衛，殯陀跋陀不失次第，至此婆羅門家。時婆羅門出行不在，婆羅門婦閉門在內作食。迦留陀夷即三昧正受，從灶前地中踴出。婆羅門婦見，便作是念：「此必從我乞食。若空中倒懸，我不與食。」迦留陀夷即空中倒懸。婆羅門婦復作是念：「眼大如釜口，我不與食。」時迦留陀夷眼即大如釜口。婆羅門婦復作是念：「若戾口著額上，我不與食。」時迦留陀夷即戾口著額上。婆羅門婦復作是念：「正爾在我前死，我不與食。」迦留陀夷即在
【現代漢語翻譯】 現代漢語譯本： 『柿漿、梨漿、㮏漿、煮麥漿、麹漿（苦酒）、華漿。總而言之，如果這些漿汁像酒或者有酒的味道，飲用後會醉，世尊說都不能飲用。如果這些漿汁像酒或者有酒的味道，飲用后不會醉，世尊說可以飲用。如果這些漿汁不像酒的味道，也不像酒，飲用後會醉，世尊說也不能飲用。如果這些漿汁不像酒，也沒有酒的味道，飲用后不會醉，世尊說可以飲用。』（這八種漿汁都可以在中午之前飲用，其中有些可以在中午之後飲用）
佛世尊在舍衛國祇樹給孤獨園。當時，迦留陀夷（一個阿羅漢）已經證得阿羅漢果位，便這樣想：『我以前沒有得道的時候，和這六群比丘在舍衛國，多次觸犯惱亂各位長者家，多次犯錯。我現在應當教化他們，用來彌補以前的過錯。』於是就在舍衛國教化了九百九十九家，差一家不滿一千家。其中妻子得道而丈夫沒有得道的，不在少數；丈夫得道而妻子沒有得道的，也不在少數；夫婦一同得道的也有一些。有一對婆羅門夫婦，本應從迦留陀夷處得道。當時，迦留陀夷早上穿好衣服，拿著缽進入舍衛城，按照次序乞食，沒有遺漏，來到了這對婆羅門夫婦的家。當時婆羅門出門不在家，婆羅門婦人在屋內關著門做飯。迦留陀夷立刻進入三昧正受，從灶前的地中涌出。婆羅門婦人看見了，便這樣想：『這人一定是來向我乞食的。如果他在空中倒掛，我也不會給他食物。』迦留陀夷立刻在空中倒掛。婆羅門婦人又這樣想：『眼睛大得像鍋口一樣，我也不會給他食物。』當時迦留陀夷的眼睛立刻變得像鍋口一樣大。婆羅門婦人又這樣想：『如果他把嘴巴歪到額頭上，我也不會給他食物。』當時迦留陀夷立刻把嘴巴歪到額頭上。婆羅門婦人又這樣想：『就算他死在我面前，我也不會給他食物。』迦留陀夷立刻在
【English Translation】 English version: 'Persimmon juice, pear juice, 㮏 juice, boiled wheat juice, koji juice (bitter wine), and Hua juice. To put it briefly, if these juices resemble wine or have the taste of wine, and drinking them leads to intoxication, the World Honored One said that they are all not to be drunk. If these juices resemble wine or have the taste of wine, but drinking them does not lead to intoxication, the World Honored One said that they may be drunk. If these juices do not resemble the taste of wine, nor are they like wine, but drinking them leads to intoxication, the World Honored One said that they are also not to be drunk. If these juices do not resemble wine, nor do they have the taste of wine, and drinking them does not lead to intoxication, the World Honored One said that they may be drunk.' (All eight juices can be drunk before noon, and some of them can be drunk after noon.)
The Buddha, the World Honored One, was staying in Jeta Grove, Anathapindika's Park in Shravasti (ancient Indian city). At that time, Kalodayin (an Arhat) had attained the state of Arhat and thought to himself: 'When I had not yet attained enlightenment, I and these six groups of monks in Shravasti often offended and disturbed the families of elders and committed many offenses. Now I should teach and transform them to make up for my past mistakes.' So he taught and transformed nine hundred and ninety-nine families in Shravasti, just one short of a thousand. Those whose wives attained enlightenment but husbands did not were not counted; those whose husbands attained enlightenment but wives did not were also not counted; those whose husbands and wives both attained enlightenment were counted. There was a Brahmin couple who were supposed to attain enlightenment through Kalodayin. At that time, Kalodayin put on his robes early in the morning, carried his bowl, and entered Shravasti, begging for alms in order without missing any, and arrived at the Brahmin couple's house. At that time, the Brahmin was out and not at home, and the Brahmin's wife was inside the house with the door closed, cooking. Kalodayin immediately entered Samadhi (state of meditative consciousness) and emerged from the ground in front of the stove. When the Brahmin's wife saw him, she thought to herself: 'This person must be here to beg for food from me. If he hangs upside down in the air, I will not give him food.' Kalodayin immediately hung upside down in the air. The Brahmin's wife thought again: 'If his eyes are as big as the mouth of a pot, I will not give him food.' At that time, Kalodayin's eyes immediately became as big as the mouth of a pot. The Brahmin's wife thought again: 'If he puts his mouth crooked on his forehead, I will not give him food.' At that time, Kalodayin immediately put his mouth crooked on his forehead. The Brahmin's wife thought again: 'Even if he dies in front of me, I will not give him food.' Kalodayin immediately
前死。婆羅門婦大驚怖言：「此沙門釋子廣有知識，是波斯匿王善知識、末利夫人阿阇梨。備當聞於此婆羅門家死，則誅我門族。今當活者，從意所索，不逆其意。」時迦留陀夷小頻申起，婆羅門婦見起復作是念：「著釜燋飯當與其食。」即以杓酌，終不得燋飯，但得好飯，時釜飯流來向缽。婆羅門婦見此變化，心開意解：「此大神人來此間者，正欲度我，不來求食。」即擎缽飯授優陀耶。優陀耶答：「妹！不用此飯。可持往施比丘僧。」此婆羅門婦於前先佛種善根，語迦留陀夷：「共往。欲持此釜飯，盡飯比丘僧。」優陀耶言：「隨意。」時婆羅門婦負此釜飯詣祇桓，鳴揵捶集比丘僧，以飯施比丘僧。頭面禮迦留陀夷，在一面坐。優陀耶即為說種種法，破二十拘利惡，得須陀洹果。時此婦人已得見諦，頭面禮優陀耶：「從今日始歸佛歸法歸比丘僧，聽為優婆夷，盡命不殺生。」時此婦人頭面禮迦留陀夷足便去。還詣家，語婆羅門言：「尊者迦留陀夷至此分衛，作若干變化，我即釜飯佈施。比丘僧與我說法，得須陀洹道。君今及時，可速往聽法。」時婆羅門在先佛種善根，即往詣迦留陀夷所，頭面禮足在一面坐。迦留陀夷與說法，破二十拘利惡，得須陀洹果。時婆羅門得見諦，從坐起，頭面禮足：「從今日始歸佛歸法
【現代漢語翻譯】 現代漢語譯本： 先前死了。婆羅門婦人大驚失色地說：『這位沙門釋子（指佛教出家人，釋迦牟尼的弟子）廣有知識，是波斯匿王（Kosala國王）的善知識、末利夫人（Mallika，波斯匿王的王后）的阿阇梨（Acharya，老師）。如果讓他知道死在我們婆羅門家，就會誅滅我的家族。現在想要活命，就順從他的意思，無論他要什麼都不要違背。』當時迦留陀夷（Kaludayi，釋迦牟尼佛的弟子）稍微伸了個懶腰醒了過來，婆羅門婦人見他醒來又想：『應該給他吃鍋底燒焦的飯。』就用勺子舀飯，始終舀不到燒焦的飯，舀到的都是好飯，當時鍋里的飯像流水一樣流到缽里。婆羅門婦人見到這種變化，心開意解：『這位大神來到這裡，正是想要度化我，不是來求食的。』就捧著缽里的飯遞給優陀耶（Udayi，迦留陀夷的別名）。優陀耶回答說：『妹妹！不用這飯。可以拿著去佈施給比丘僧（bhikkhu-sangha，佛教僧團）。』這位婆羅門婦人先前在過去的佛那裡種下善根，對迦留陀夷說：『一起去吧。我想用這鍋飯，全部佈施給比丘僧。』優陀耶說：『隨你的意。』當時婆羅門婦人揹著這鍋飯前往祇桓（Jetavana，祇樹給孤獨園），敲擊揵捶（ghanta，犍椎，報時集眾的法器）召集比丘僧，用飯佈施給比丘僧。頭面頂禮迦留陀夷，在一旁坐下。優陀耶就為她說種種佛法，破除二十拘利（koti，古印度計數單位，此處指煩惱）的惡，證得須陀洹果（Sotapanna，小乘初果）。當時這位婦人已經證得真諦，頭面頂禮優陀耶：『從今天開始皈依佛、皈依法、皈依比丘僧，聽受成為優婆夷（Upasika，在家女居士），終身不殺生。』當時這位婦人頭面頂禮迦留陀夷的腳就離開了。回到家中，告訴婆羅門說：『尊者迦留陀夷來到這裡乞食，顯現了若干變化，我就用鍋里的飯佈施了比丘僧，比丘僧為我說法，我證得了須陀洹道。你現在應該及時前往，可以趕快去聽法。』當時婆羅門在過去的佛那裡種下善根，就前往迦留陀夷那裡，頭面頂禮他的腳，在一旁坐下。迦留陀夷為他說法，破除二十拘利的惡，證得須陀洹果。當時婆羅門證得真諦，從座位上站起來，頭面頂禮他的腳：『從今天開始皈依佛、皈依法 皈依比丘僧。』
【English Translation】 English version: Previously died. The Brahmin woman was greatly frightened and said, 'This Shramana Shakya son (referring to a Buddhist monk, a disciple of Shakyamuni Buddha) has extensive knowledge, is a good friend of King Pasenadi (King of Kosala), and the Acharya (teacher) of Queen Mallika (Mallika, Queen of King Pasenadi). If he hears that he died in this Brahmin's house, he will exterminate my clan. Now, to survive, we must comply with his wishes, and not go against his will in whatever he asks.' At that time, Kaludayi (Kaludayi, a disciple of Shakyamuni Buddha) stretched slightly and woke up. When the Brahmin woman saw him wake up, she thought again, 'I should give him the scorched rice at the bottom of the pot to eat.' So she used a ladle to scoop the rice, but she could not scoop the scorched rice, only good rice. At that time, the rice in the pot flowed like water into the bowl. When the Brahmin woman saw this change, her mind opened and she understood, 'This great divine person has come here to liberate me, not to seek food.' She held the bowl of rice and handed it to Udayi (Udayi, another name for Kaludayi). Udayi replied, 'Sister! I don't need this rice. You can take it to give to the Bhikkhu Sangha (bhikkhu-sangha, the Buddhist monastic community).' This Brahmin woman had previously planted good roots with past Buddhas, and said to Kaludayi, 'Let's go together. I want to use this pot of rice to give to all the Bhikkhu Sangha.' Udayi said, 'As you wish.' At that time, the Brahmin woman carried this pot of rice to Jetavana (Jetavana, Jeta's Grove), struck the ghanta (ghanta, a bell used to announce the time and gather the assembly) to gather the Bhikkhu Sangha, and used the rice to give to the Bhikkhu Sangha. She prostrated before Kaludayi and sat on one side. Udayi then spoke various Dharmas for her, broke the twenty kotis (koti, an ancient Indian unit of counting, here referring to afflictions) of evil, and attained the Sotapanna fruit (Sotapanna, the first fruit of the Hinayana path). At that time, this woman had already attained the truth, prostrated before Udayi, 'From today onwards, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha, and I will listen to become a Upasika (Upasika, a laywoman), and I will not kill living beings for the rest of my life.' At that time, this woman prostrated at Kaludayi's feet and left. Returning home, she told the Brahmin, 'The Venerable Kaludayi came here for alms, and manifested several changes. I used the rice in the pot to give to the Bhikkhu Sangha, and the Bhikkhu Sangha spoke the Dharma for me, and I attained the Sotapanna path. You should go there in time now, you can go and listen to the Dharma quickly.' At that time, the Brahmin had planted good roots with past Buddhas, and went to Kaludayi, prostrated at his feet, and sat on one side. Kaludayi spoke the Dharma for him, broke the twenty kotis of evil, and attained the Sotapanna fruit. At that time, the Brahmin attained the truth, rose from his seat, prostrated at his feet: 'From today onwards, I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhikkhu Sangha.'
歸比丘僧，聽為優婆塞，盡命不殺生。」時優婆塞聞說法已，從坐起，頭面禮足而去。到舍，語其婦言：「迦留陀夷最是我等善知識，斷我等生死根、閉地獄門，得度彼岸。所須衣被飯食病瘦醫藥，使此間取。」時婦語婆羅門：「若往請。」即往頭面禮迦留陀夷足，在前白言：「所須衣被飯食病瘦醫藥，愿到我家取，莫有疑難。」迦留陀夷默然受之，所須常到彼取。此婆羅門唯有一子，即與取婦，呼子與婦二人在前，約敕子言：「若我夫婦死後，汝看迦留陀夷如我在時。」兒跪答言：「奉教。」后漸漸父母死。七日後澡洗著衣，往詣迦留陀夷所，頭面禮足在一面坐，白優陀耶言：「迦留陀夷則是我父母，所須衣被飲食病瘦醫藥，至我家取。」迦留陀夷有所乏少，常往取之。時此婆羅門子出行不在，時有五百賊，外劫人已持財入舍衛城。時群賊中有一魁首，端正無雙。婆羅門子婦屋上遙𨶳，即遣一婢使往語：「可暫顧屈，見造貧舍。」即到其家，與婆羅門子婦為不凈行。尊者迦留陀夷尋亦至舍，即就坐行清凈水，布種種食。食訖復行清凈水，在一面坐，聽說法。說淫之惡露，犯戒墮惡道持戒生天。婆羅門婦便作是念：「此沙門后至，說淫之不凈、持戒生天，必當見我為不凈行。又於我夫最為親厚，若當語此事者，罪我不
{ "translations": [ "現代漢語譯本：", "『歸依比丘僧，聽為優婆塞（在家男居士），盡此一生不殺生。』當時，這位優婆塞聽聞佛法后，從座位上起身，頂禮迦留陀夷（Kāludāyi，人名，意為黑光）的足部后離去。回到家中，告訴他的妻子說：『迦留陀夷是我們最好的善知識，他斷除了我們的生死之根，關閉了地獄之門，使我們能夠到達彼岸。以後他所需要的衣服、飲食、醫藥，都從我們這裡取用。』", "當時，這位妻子告訴婆羅門（Brahmana，古印度祭司階層）說：『可以去邀請他。』於是婆羅門前往迦留陀夷處，頂禮他的足部，在他面前說道：『您所需要的衣服、飲食、醫藥，希望您到我家來取用，不要有任何顧慮。』迦留陀夷默默地接受了。之後，他所需要的物品常常到婆羅門家去取用。這位婆羅門只有一個兒子，他為兒子娶了媳婦，然後把兒子和媳婦叫到面前，囑咐兒子說：『如果我夫婦死後，你看待迦留陀夷要像我活著的時候一樣。』兒子跪下回答說：『遵從您的教誨。』", "後來，婆羅門夫婦漸漸去世。七天後，兒子沐浴更衣，前往迦留陀夷的住所，頂禮他的足部，在一旁坐下，對優陀耶（Udayi，迦留陀夷的別名）說：『迦留陀夷就是我的父母，您所需要的衣服、飲食、醫藥，都到我家去取用。』迦留陀夷有所缺乏時，常常到他家去取用。", "當時，這位婆羅門之子外出不在家，當時有五百個盜賊，搶劫了他人後帶著財物進入舍衛城（Śrāvastī，古印度城市）。當時，這群盜賊中有一個首領，相貌端正無比。婆羅門之子的妻子在屋頂上遠遠地看見了他，就派一個婢女去告訴他：『可以暫時屈尊光臨，看看我這簡陋的家。』盜賊首領就到了她家，與婆羅門之子的妻子做了不凈之事。", "尊者迦留陀夷隨後也到了婆羅門之子的家，坐下後，婆羅門之子的妻子為他準備了乾淨的水，擺上了各種食物。迦留陀夷吃完飯後，再次用了乾淨的水，在一旁坐下，聽聞佛法。迦留陀夷講述了淫慾的污穢，犯戒會墮入惡道，持戒會升入天道。婆羅門之婦便這樣想：『這位沙門（Śrāmaṇa，出家修行者）後到，講述淫慾的不凈、持戒會升天，必定會看到我做了不凈之事。而且他和我的丈夫最為親厚，如果他把這件事告訴我的丈夫，一定會責罰我。』" ], "english_translations": [ "English version:", \"'I take refuge in the Bhikshu Sangha (community of monks), and I will listen to become an Upasaka (lay male devotee), vowing not to kill living beings for the rest of my life.' At that time, this Upasaka, after hearing the Dharma, rose from his seat, prostrated himself at the feet of Kāludāyi (name of a person, meaning 'black light'), and departed. Upon returning home, he told his wife, 'Kāludāyi is our best Kalyanamitra (spiritual friend), he has severed the root of our cycle of birth and death, closed the gates of hell, and enabled us to reach the other shore. Whatever clothing, food, medicine he needs, let him take it from us.'\"", "At that time, this wife told the Brahmana (ancient Indian priestly class), 'You can go and invite him.' So the Brahmana went to Kāludāyi, prostrated himself at his feet, and said before him, 'Whatever clothing, food, medicine you need, I hope you will come to my house to take it, without any hesitation.' Kāludāyi silently accepted. After that, he often went to the Brahmana's house to take what he needed. This Brahmana had only one son, he took a wife for his son, and then called his son and daughter-in-law before him, and instructed his son, 'If my wife and I die, you should treat Kāludāyi as if I were still alive.' The son knelt down and replied, 'I will follow your instructions.'", "Later, the Brahmana couple gradually passed away. Seven days later, the son bathed and changed his clothes, went to Kāludāyi's residence, prostrated himself at his feet, sat on one side, and said to Udayi (another name for Kāludāyi), 'Kāludāyi is my parents, whatever clothing, food, medicine you need, come to my house to take it.' Whenever Kāludāyi was in need, he often went to his house to take it.", "At that time, this Brahmana's son was away from home, and there were five hundred thieves who had robbed others and brought the wealth into Śrāvastī (ancient Indian city). At that time, there was a leader among these thieves, with unparalleled handsome features. The Brahmana's son's wife saw him from afar on the roof, and sent a maidservant to tell him, 'Could you condescend to visit and see my humble home?' The thief leader went to her house and engaged in impure conduct with the Brahmana's son's wife.", "Venerable Kāludāyi also arrived at the Brahmana's son's house, sat down, and the Brahmana's son's wife prepared clean water for him and laid out various foods. After Kāludāyi finished eating, he used clean water again, sat on one side, and listened to the Dharma. Kāludāyi spoke of the impurity of lust, that breaking the precepts leads to evil realms, and upholding the precepts leads to rebirth in the heavens. The Brahmana's wife then thought, 'This Shramana (wandering ascetic) has come later, speaking of the impurity of lust and that upholding the precepts leads to rebirth in the heavens, he will surely see that I have engaged in impure conduct. Moreover, he is very close to my husband, if he tells my husband about this, he will surely punish me.'" ] }
少。」迦留陀夷去後，語此賊師：「此沙門后至，但說淫事，必當見我為不凈行。又於我夫最為親厚，若當告此事者，罪我不少。」賊問：「當云何？」婆羅門婦言：「當取殺。」賊答：「不得殺。」婦人問：「何以故不得殺？」賊答：「此是大種姓家子，波斯匿善知識、末利夫人師。是故不得殺。」婦言：「當作方便。」即詐病遣信呼。迦留陀夷食后著衣持缽來至此家，頭面禮足，在一面坐。迦留陀夷與說法，說法已欲去。婆羅門婦白言：「小留莫去，意貪聞陀夷說法，病如小差。」迦留陀夷復重說深法。日沒時，此賊執利刀在後斫頭，即命斷，藏舍后馬糞下。其日是十五日說戒，撾揵捶集僧說戒行舍羅，長一。簸𡂠羅問：「誰不入說戒？」比坐對：「尊者迦留陀夷不來。」簸𡂠羅即問：「有囑授不？」答言：「無。」時簸𡂠羅不知當云何，往白世尊。世尊告曰：「諸比丘但說戒，迦留陀夷已般泥洹，少一不滿五百。」世尊：「迦留陀夷常為我善知識，今日別矣。」時世尊平旦著衣持缽，與大比丘眾入舍衛國，往詣馬糞所。佛力使迦留陀夷身踴出去地七仞，諸比丘以床仰承，即下臥床上送至城外。詣冢間，種種花香供養幡蓋圍繞，作眾伎樂，香油灌體而阇維之，與起偷婆。王波斯匿聞尊者迦留陀夷為某婆羅門所殺，
【現代漢語翻譯】 現代漢語譯本： 『少。』迦留陀夷（Kāludāyin，人名，意為黑光）離開后，告訴這個賊首：『這個沙門（Śrāmaṇa，指出家人）之後會來，只會說淫穢之事，必定認為我不貞潔。而且他和我的丈夫關係最為親密，如果他把這件事告訴我的丈夫，我的罪過可就不小了。』賊首問：『那該怎麼辦？』婆羅門婦說：『應當殺了他。』賊首回答：『不能殺。』婦人問：『為什麼不能殺？』賊首回答：『此人是大種姓家族的子弟，是波斯匿王（Prasenajit，拘薩羅國國王）的善知識，也是末利夫人（Mallikā，波斯匿王之妻）的老師。所以不能殺。』婦人說：『那就想個辦法。』 於是假裝生病，派人去請迦留陀夷。迦留陀夷飯後穿好衣服，拿著缽來到這家，頭面頂禮婆羅門婦的腳，在一旁坐下。迦留陀夷為她說法，說法完畢準備離開。婆羅門婦說道：『請稍微留步，不要走，我很想聽陀夷說法，感覺病好像稍微好了一些。』迦留陀夷又重新說了深刻的佛法。日落時，這個賊首拿著鋒利的刀從背後砍了他的頭，迦留陀夷當即斷氣，屍體被藏在屋后的馬糞堆下。 那天是十五日說戒日（Poṣadha，每半月舉行一次的集會，僧眾聚集一起背誦戒律），敲擊犍椎（Ghaṇṭā，寺院中用以集眾的法器）集合僧眾說戒，行舍羅（Śalākā，用於表決的籌）。簸𡂠羅（Bakkula，人名）問：『誰沒有來參加說戒？』旁邊的比丘回答說：『尊者迦留陀夷沒有來。』簸𡂠羅就問：『有沒有什麼囑託？』回答說：『沒有。』當時簸𡂠羅不知道該怎麼辦，就去稟告世尊（Bhagavat，佛陀的尊稱）。世尊告訴他說：『諸位比丘只管說戒，迦留陀夷已經般涅槃（Parinirvāṇa，指佛陀或阿羅漢的去世），少了他一個，人數還不到五百。』世尊說：『迦留陀夷常常是我的善知識，今天卻永別了。』 當時世尊清晨穿好衣服，拿著缽，與眾多比丘一起進入舍衛國（Śrāvastī，古印度城市），前往馬糞堆的地方。佛陀的神力使得迦留陀夷的身體從地裡涌出七仞（古印度長度單位）。諸位比丘用床仰著接住，然後放在床上，送到城外。在墳墓間，用各種鮮花香料供養，用幡蓋圍繞，演奏各種樂器，用香油灌注身體，然後火化，為他建造了塔（Stūpa，佛教建築物，用於存放舍利）。波斯匿王聽到尊者迦留陀夷被某個婆羅門所殺，
【English Translation】 English version: 『Few.』 After Kāludāyin (meaning 'Black Light') left, he told this bandit leader: 『This Śrāmaṇa (ascetic, referring to a monk) will come later and only talk about lewd matters, surely thinking I am unchaste. Moreover, he is very close to my husband. If he tells my husband about this, my sin will be great.』 The bandit leader asked: 『What should we do?』 The Brahmin woman said: 『We should kill him.』 The bandit leader replied: 『We cannot kill him.』 The woman asked: 『Why can't we kill him?』 The bandit leader replied: 『This person is from a high-caste family, a good friend of King Prasenajit (King of Kosala), and a teacher of Queen Mallikā (wife of King Prasenajit). Therefore, we cannot kill him.』 The woman said: 『Then we must find a way.』 So she pretended to be sick and sent a message to invite Kāludāyin. After eating, Kāludāyin put on his robes, took his bowl, and came to the house. He bowed his head to the Brahmin woman's feet and sat to one side. Kāludāyin preached the Dharma to her, and when he finished preaching, he prepared to leave. The Brahmin woman said: 『Please stay a little longer, don't go. I am eager to hear more of your teachings, and I feel my illness is slightly better.』 Kāludāyin then preached the profound Dharma again. At sunset, the bandit leader took a sharp knife and chopped off his head from behind. Kāludāyin died instantly, and his body was hidden under a pile of horse dung behind the house. That day was the fifteenth day, the day of the Poṣadha (bi-monthly assembly where monks recite the precepts), and the Ghaṇṭā (temple bell used to gather the assembly) was struck to gather the monks for the recitation of the precepts and the distribution of Śalākā (voting sticks). Bakkula (a person's name) asked: 『Who has not come to the recitation of the precepts?』 The monks sitting nearby replied: 『Venerable Kāludāyin has not come.』 Bakkula then asked: 『Did he leave any instructions?』 They replied: 『No.』 At that time, Bakkula did not know what to do, so he went to report to the Bhagavat (the Blessed One, a title for the Buddha). The Bhagavat told him: 『Monks, just proceed with the recitation of the precepts. Kāludāyin has already attained Parinirvāṇa (the passing away of a Buddha or Arhat). Even without him, there are still less than five hundred.』 The Bhagavat said: 『Kāludāyin was always a good friend to me, but today we are separated forever.』 Then, the Bhagavat, early in the morning, put on his robes, took his bowl, and entered the city of Śrāvastī (an ancient Indian city) with a large assembly of monks, and went to the place of the horse dung. By the Buddha's power, Kāludāyin's body rose seven 'ren' (an ancient Indian unit of length) from the ground. The monks caught him with a bed, then placed him on the bed and carried him outside the city. At the cemetery, they made offerings with various flowers and incense, surrounded him with banners and canopies, played various musical instruments, poured fragrant oil on his body, and then cremated him, building a Stūpa (Buddhist monument for relics) for him. King Prasenajit heard that Venerable Kāludāyin had been killed by a certain Brahmin,
即誅婆羅門家，左右誅十八家，捕五百賊，截手足，擲祇桓塹中。世尊因此事集和合僧，備十功德，佛為沙門結戒：「若比丘，不囑左右比丘，非時入邑落者，貝逸提。」
諸比丘白佛：「尊者迦留陀夷本造何惡，今得阿羅漢，故為此婆羅門家所殺？」世尊告曰：「迦留陀夷往昔久遠時作天祀主。有五百群賊，劫掠得物，持入舍衛國。五百群賊截羊四足，持來祠天。天祠主即斷此羊命。爾時五百群賊截羊四足者，今祇桓塹中五百群賊是。時天祠主斷羊命者，今迦留陀夷是。雖得阿羅漢，不免宿對。爾時羊者，今婆羅門婦是。」時世尊說迦留陀夷昔所更，諸比丘聞佛所說，歡喜作禮而去。◎
鼻奈耶卷第九 大正藏第 24 冊 No. 1464 鼻奈耶
鼻奈耶卷第十
姚秦涼州沙門竺佛念譯
◎佛世尊游舍衛國祇樹給孤獨園。時六群比丘宿所請佛比丘僧處，平旦至彼家坐抱小兒弄。時天甚熱，長者婦女脫衣與比丘僧辦食羞。六群比丘時。諸長者見，自相謂言：「此沙門釋子無有禁忌，眾僧未來先至此坐，妨人辦食。」十二法比丘聞，往白世尊。世尊告曰：「若比丘，請小食中食先至彼坐，于大眾前弄小兒者，墮。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘自恃王家子
【現代漢語翻譯】 現代漢語譯本：於是（國王）誅殺了婆羅門家，左右誅殺了十八家，逮捕了五百個盜賊，砍斷他們的手腳，扔進祇桓（Jetavana）的壕溝中。世尊因此事召集和合僧團，具備十種功德，佛為沙門制定戒律：『如果比丘沒有告知左右的比丘，在不適當的時間進入村落，犯貝逸提（Payettiya，一種罪名）。』
眾比丘問佛：『尊者迦留陀夷（Kaludayi）過去造了什麼惡業，如今證得阿羅漢果，卻被這個婆羅門家所殺？』世尊告訴他們：『迦留陀夷在往昔很久遠的時候，是主持天祭的主祭人。有五百個盜賊，搶劫得到財物，帶入舍衛國（Sravasti）。這五百個盜賊砍斷羊的四肢，拿來祭祀天神。天祭主就斷了這隻羊的性命。當時砍斷羊四肢的五百個盜賊，就是現在祇桓壕溝中的五百個盜賊。當時斷羊命的天祭主，就是現在的迦留陀夷。雖然證得阿羅漢果，也無法免除宿世的冤對。當時的羊，就是現在的婆羅門婦人。』當時世尊講述了迦留陀夷過去所經歷的事情，眾比丘聽聞佛所說，歡喜作禮而去。
《鼻奈耶》卷第九 《大正藏》第24冊 No. 1464 《鼻奈耶》
《鼻奈耶》卷第十
姚秦涼州沙門竺佛念譯
佛世尊在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時六群比丘在過去所邀請佛比丘僧團的地方，清晨到那家坐著，抱著小孩玩耍。當時天氣很熱，長者的婦女脫下衣服給比丘僧團準備食物。六群比丘當時就在那裡。諸位長者看見了，互相說道：『這些沙門釋子沒有禁忌，僧團還沒來就先到這裡坐著，妨礙別人準備食物。』十二法比丘聽見了，去稟告世尊。世尊說：『如果比丘，在接受小食或中食的邀請時，先到那裡坐著，在大眾面前玩弄小孩，犯墮（一種罪名）。』
佛世尊在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時六群比丘仗著自己是王家的子弟
【English Translation】 English version: Then (the king) executed the Brahmin's family, executed eighteen families on both sides, captured five hundred thieves, cut off their hands and feet, and threw them into the moat of Jetavana (祇桓). Because of this incident, the World Honored One gathered the Sangha and established ten merits. The Buddha established a precept for the Sramanas (沙門): 'If a Bhikkhu (比丘), without informing the Bhikkhus on either side, enters a village at an inappropriate time, he commits a Payettiya (貝逸提, a type of offense).'
The Bhikkhus asked the Buddha: 'Venerable Kaludayi (迦留陀夷), what evil deeds did he commit in the past that, although he has attained Arhatship (阿羅漢), he is killed by this Brahmin family?' The World Honored One told them: 'In the distant past, Kaludayi was the chief priest of a heavenly sacrifice. There were five hundred thieves who robbed and plundered, bringing the loot into Sravasti (舍衛國). These five hundred thieves cut off the four legs of a sheep and brought it to sacrifice to the gods. The chief priest then took the life of this sheep. The five hundred thieves who cut off the sheep's legs at that time are the five hundred thieves in the moat of Jetavana now. The chief priest who took the sheep's life at that time is Kaludayi now. Although he attained Arhatship, he could not escape his past karma. The sheep at that time is the Brahmin woman now.' At that time, the World Honored One spoke of what Kaludayi had experienced in the past. The Bhikkhus, hearing what the Buddha said, rejoiced, made obeisance, and departed.
《Vinaya》 Volume 9 《Taisho Tripitaka》 Volume 24 No. 1464 《Vinaya》
《Vinaya》 Volume 10
Translated by Sramana Dharmaraksa from Liangzhou of Yao Qin Dynasty
The Buddha, the World Honored One, was traveling in Sravasti (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, the six-group Bhikkhus, at the place where they had previously invited the Buddha's Bhikkhu Sangha, arrived early in the morning and sat there, holding and playing with small children. At that time, the weather was very hot, and the elders' women took off their clothes to prepare food for the Bhikkhu Sangha. The six-group Bhikkhus were there at that time. The elders saw this and said to each other: 'These Sramana Sakyans have no restrictions. They sit here before the Sangha arrives, hindering others from preparing food.' The twelve-law Bhikkhus heard this and went to report to the World Honored One. The World Honored One said: 'If a Bhikkhu, when invited for a small meal or a midday meal, sits there first and plays with small children in front of the assembly, he commits a Thullaccaya (墮, a type of offense).'
The Buddha, the World Honored One, was traveling in Sravasti (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, the six-group Bhikkhus, relying on the fact that they were sons of the royal family
，雞未鳴入宮裡。諸長者見，自相謂言：「此沙門釋子自恃王家子，雞未鳴入宮。」十二法比丘聞，往白世尊。世尊告曰：「若比丘，天未明未藏舉寶、王未著衣服，過城門閾，除官急呼，犯者墮。有十事不得入王家：若比丘入宮，王第一夫人出，笑向沙門作禮，比丘亦笑向。王見便生惡念：『此沙門必與我婦通。』此初不可入王家。或時王與夫人共宿，后忘與宿而夫人有娠。比丘入宮，王便生噁心：『此沙門數來入宮，必當與我婦通。』此比丘第二不得入王家。或時王家失珍寶，比丘入宮，王便生噁心：『此沙門數數入宮，或能偷珍寶去。』此比丘第三不可入王家。或時王謀議欲殺太子及諸宗親，王未有教而事漏泄。比丘入宮、王便生惡念：『更無餘人，正此比丘傳漏此事。』此比丘第四不可入王家。或時太子欲謀殺王，比丘入宮，與太子坐起言語。王便生惡念：『此比丘數至太子所，必當與共同謀。』此比丘第五不得入王家。或時王欲殺大臣，王未有教而聲漏出。比丘入宮，王便生惡念：『更無餘人，此必比丘傳漏此語。』此比丘第六不得入王家。或時王欲以賤人作大臣，王未有教而聲漏出。比丘入宮，王便生惡念：『此比丘傳漏此語。』此比丘第七不得入王家。或時王欲攻伐他國，非人閱叉傳此語。比丘入宮，
【現代漢語翻譯】 現代漢語譯本：雞還沒叫的時候進入宮裡。各位長者看見了，互相說道：『這個沙門（Śrāmaṇa，出家修行的人）釋子（Śākyaputra，釋迦牟尼佛的弟子）仗著是王室的後代，雞還沒叫就進入宮裡。』十二法比丘（Bhikṣu，出家受戒的男子）聽說了，去稟告世尊（Bhagavān，佛的尊號）。世尊說：『如果比丘，天還沒亮，還沒收藏舉寶，國王還沒穿好衣服，就穿過城門門檻，除非是官府緊急召喚，否則犯戒者會墮落。有十種情況不得進入王家：如果比丘進入宮裡，國王的第一夫人出來，笑著向沙門行禮，比丘也笑著迴應。國王見了就會產生惡念：『這個沙門一定和我的妻子有染。』這是第一種不可進入王家的情況。有時國王和夫人同房，後來忘記了同房的事，而夫人懷孕了。比丘進入宮裡，國王就會產生噁心：『這個沙門經常出入宮裡，一定和我的妻子有染。』這是比丘第二種不得進入王家的情況。有時王家丟失了珍寶，比丘進入宮裡，國王就會產生噁心：『這個沙門經常出入宮裡，或許偷走了珍寶。』這是比丘第三種不可進入王家的情況。有時國王謀劃要殺太子以及各位宗親，國王還沒下令，事情就泄露了。比丘進入宮裡，國王就會產生惡念：『沒有其他人，一定是這個比丘泄露了這件事。』這是比丘第四種不可進入王家的情況。有時太子想要謀殺國王，比丘進入宮裡，和太子一起坐著說話。國王就會產生惡念：『這個比丘經常到太子那裡去，一定是和太子共同謀劃。』這是比丘第五種不得進入王家的情況。有時國王想要殺大臣，國王還沒下令，訊息就泄露了。比丘進入宮裡，國王就會產生惡念：『沒有其他人，一定是這個比丘泄露了這件事。』這是比丘第六種不得進入王家的情況。有時國王想要用**做大臣，國王還沒下令，訊息就泄露了。比丘進入宮裡，國王就會產生惡念：『這個比丘泄露了這件事。』這是比丘第七種不得進入王家的情況。有時國王想要攻打其他國家，非人閱叉（Yakṣa，一種守護神）泄露了這件事。比丘進入宮裡， English version: Before the rooster crows, he enters the palace. When the elders see this, they say to each other, 'This Śrāmaṇa (ascetic) Śākyaputra (son of the Śākya clan, disciple of Buddha) relies on being from the royal family and enters the palace before the rooster crows.' The twelve Dharma Bhikṣus (monks) hear this and report it to the Bhagavan (the Blessed One, the Buddha). The Bhagavan says, 'If a Bhikṣu, before dawn, before the treasures are secured, before the king is dressed, crosses the threshold of the city gate, unless summoned urgently by the government, he commits an offense and falls. There are ten situations in which one should not enter the royal family's residence: If a Bhikṣu enters the palace and the king's first wife comes out, smiles, and bows to the Śrāmaṇa, and the Bhikṣu smiles back, the king will have evil thoughts: 'This Śrāmaṇa must be having an affair with my wife.' This is the first situation in which one should not enter the royal family's residence. Sometimes the king sleeps with his wife, and later forgets about it, but the wife becomes pregnant. If a Bhikṣu enters the palace, the king will have evil thoughts: 'This Śrāmaṇa frequently enters the palace and must be having an affair with my wife.' This is the second situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the royal family loses precious jewels, and if a Bhikṣu enters the palace, the king will have evil thoughts: 'This Śrāmaṇa frequently enters the palace and may have stolen the jewels.' This is the third situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king plans to kill the crown prince and other relatives, but before the king gives the order, the matter is leaked. If a Bhikṣu enters the palace, the king will have evil thoughts: 'There is no one else, it must be this Bhikṣu who leaked this matter.' This is the fourth situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the crown prince wants to assassinate the king, and if a Bhikṣu enters the palace and sits and talks with the crown prince, the king will have evil thoughts: 'This Bhikṣu frequently goes to the crown prince and must be plotting together.' This is the fifth situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king wants to kill a minister, but before the king gives the order, the news is leaked. If a Bhikṣu enters the palace, the king will have evil thoughts: 'There is no one else, it must be this Bhikṣu who leaked this news.' This is the sixth situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king wants to appoint ** as a minister, but before the king gives the order, the news is leaked. If a Bhikṣu enters the palace, the king will have evil thoughts: 'This Bhikṣu leaked this news.' This is the seventh situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king wants to attack another country, and a non-human Yakṣa (a type of guardian spirit) leaks this news. If a Bhikṣu enters the palace,
【English Translation】 Before the rooster crows, he enters the palace. When the elders see this, they say to each other, 'This Śrāmaṇa (ascetic) Śākyaputra (son of the Śākya clan, disciple of Buddha) relies on being from the royal family and enters the palace before the rooster crows.' The twelve Dharma Bhikṣus (monks) hear this and report it to the Bhagavan (the Blessed One, the Buddha). The Bhagavan says, 'If a Bhikṣu, before dawn, before the treasures are secured, before the king is dressed, crosses the threshold of the city gate, unless summoned urgently by the government, he commits an offense and falls. There are ten situations in which one should not enter the royal family's residence: If a Bhikṣu enters the palace and the king's first wife comes out, smiles, and bows to the Śrāmaṇa, and the Bhikṣu smiles back, the king will have evil thoughts: 'This Śrāmaṇa must be having an affair with my wife.' This is the first situation in which one should not enter the royal family's residence. Sometimes the king sleeps with his wife, and later forgets about it, but the wife becomes pregnant. If a Bhikṣu enters the palace, the king will have evil thoughts: 'This Śrāmaṇa frequently enters the palace and must be having an affair with my wife.' This is the second situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the royal family loses precious jewels, and if a Bhikṣu enters the palace, the king will have evil thoughts: 'This Śrāmaṇa frequently enters the palace and may have stolen the jewels.' This is the third situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king plans to kill the crown prince and other relatives, but before the king gives the order, the matter is leaked. If a Bhikṣu enters the palace, the king will have evil thoughts: 'There is no one else, it must be this Bhikṣu who leaked this matter.' This is the fourth situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the crown prince wants to assassinate the king, and if a Bhikṣu enters the palace and sits and talks with the crown prince, the king will have evil thoughts: 'This Bhikṣu frequently goes to the crown prince and must be plotting together.' This is the fifth situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king wants to kill a minister, but before the king gives the order, the news is leaked. If a Bhikṣu enters the palace, the king will have evil thoughts: 'There is no one else, it must be this Bhikṣu who leaked this news.' This is the sixth situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king wants to appoint ** as a minister, but before the king gives the order, the news is leaked. If a Bhikṣu enters the palace, the king will have evil thoughts: 'This Bhikṣu leaked this news.' This is the seventh situation in which a Bhikṣu should not enter the royal family's residence. Sometimes the king wants to attack another country, and a non-human Yakṣa (a type of guardian spirit) leaks this news. If a Bhikṣu enters the palace,
王便生惡念：『此必比丘傳漏此語。』此比丘第八不得入王家。或時王左右大臣或不喜見比丘，比丘入宮，大臣不喜見。是比丘第九不得入王家。或比丘數數入宮，留宿不得出，妨不得坐禪誦經稟受。此比丘第十不得入王家。」
佛世尊游舍衛國祇樹給孤獨園。時十五日撾揵捶，比丘集會說戒。時闡怒比丘自作是語：「所有教誡我盡誦習上口。」諸比丘謂呼闡怒比丘誦戒上口。諸比丘往白世尊。世尊告曰：「若比丘說戒時作是語：『我知此法半月次來說戒，我解此法。』諸比丘謂此比丘數數來聽、或曾聞此戒、或處處聞，如法悔過，教令一心聽戒。是比丘不解言解者，墮。」
佛世尊游舍衛國祇樹給孤獨園。諸比丘以象牙骨角作針筒。諸長者見，自相謂言：「此沙門釋子不貪好。云何持象牙骨角用作針筒？」十二法比丘聞，往白世尊。世尊告曰：「若比丘，不得持象牙骨角作針筒，作者墮。」
佛世尊游舍衛國祇樹給孤獨園。諸比丘不知作床，作床施高腳。十二法比丘聞，往白世尊。世尊告曰：「若比丘作床，足高八指，除入梐。過者墮。」(佛指也)
佛世尊游舍衛國祇樹給孤獨園。時六群比丘收取樹綿及蒲臺，用貯臥具，未經幾日便生蟲。十二法比丘往白世尊。世尊告曰：「若比丘持樹
【現代漢語翻譯】 現代漢語譯本：國王便產生了惡念：『這一定是比丘泄露了這些話。』因此，這位比丘被禁止第八次進入王宮。有時，國王左右的大臣可能不喜歡見到比丘，比丘進入宮殿，大臣不高興。因此，這位比丘被禁止第九次進入王宮。或者，比丘頻繁進入宮殿，被留下住宿而無法離開，妨礙了坐禪、誦經和接受教誨。因此，這位比丘被禁止第十次進入王宮。」
佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，每逢十五日敲擊犍椎（ghanta，集眾的法器），比丘們舉行說戒（pratimoksha）儀式。當時，闡怒（Chanda）比丘自言自語道：『所有的教誡我都已經背誦得滾瓜爛熟了。』其他比丘便請闡怒比丘背誦戒律。這些比丘將此事稟告了世尊。世尊告誡說：『如果比丘在說戒時說：『我知道這個法，每個半月都要說戒，我理解這個法。』其他比丘認為這位比丘經常來聽戒、或者曾經聽過此戒、或者在各處聽過，應當如法懺悔，教導他一心聽戒。如果這位比丘不理解卻說理解，就犯戒。』
佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。眾比丘用象牙、骨頭或角製作針筒。一些長者見了，彼此議論說：『這些沙門釋子（shramana shakya-putra，釋迦牟尼的出家弟子）不應該貪圖美好的事物。怎麼能用象牙、骨頭或角來製作針筒呢？』十二法比丘聽聞此事，便去稟告世尊。世尊告誡說：『如果比丘使用象牙、骨頭或角製作針筒，就犯戒。』
佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。眾比丘不知道如何製作床，製作的床腳很高。十二法比丘聽聞此事，便去稟告世尊。世尊告誡說：『如果比丘製作床，床腳的高度超過八指，除了插入床梐（床的橫木）的部分。超過這個高度就犯戒。』（佛指的長度）
佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，六群比丘收集樹綿和蒲臺，用來填充臥具，沒過幾天就生了蟲子。十二法比丘去稟告世尊。世尊告誡說：『如果比丘持有樹綿
【English Translation】 English version: The king then conceived an evil thought: 『This must be because the Bhikshu (monk) leaked these words.』 Therefore, this Bhikshu was forbidden from entering the royal palace for the eighth time. Sometimes, the ministers around the king might not like seeing the Bhikshu; when the Bhikshu entered the palace, the ministers were displeased. Therefore, this Bhikshu was forbidden from entering the royal palace for the ninth time. Or, the Bhikshu frequently entered the palace, was kept overnight and unable to leave, hindering his meditation, reciting scriptures, and receiving teachings. Therefore, this Bhikshu was forbidden from entering the royal palace for the tenth time.』
The Buddha, the World Honored One, was traveling in Śrāvastī (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, on the fifteenth day, the ghanta (犍椎, a bell-like instrument used to gather the assembly) was struck, and the Bhikshus (比丘) were reciting the Pratimoksha (說戒, monastic rules). At that time, the Bhikshu Chanda (闡怒) said to himself: 『I have memorized all the precepts thoroughly.』 The other Bhikshus then asked Bhikshu Chanda to recite the precepts. These Bhikshus reported this matter to the World Honored One. The World Honored One admonished: 『If a Bhikshu, when reciting the precepts, says: 『I know this Dharma (法, law), the precepts are recited every half month, I understand this Dharma.』 Other Bhikshus think that this Bhikshu often comes to listen to the precepts, or has heard these precepts before, or has heard them in various places, he should repent according to the Dharma, and be taught to listen to the precepts with one mind. If this Bhikshu does not understand but says he understands, he has violated the precept.』
The Buddha, the World Honored One, was traveling in Śrāvastī (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). The Bhikshus (比丘) were making needle cases out of ivory, bone, or horn. Some elders saw this and discussed among themselves: 『These Shramana Shakya-putras (沙門釋子, disciples of Shakyamuni who have left home) should not be greedy for fine things. How can they use ivory, bone, or horn to make needle cases?』 The twelve-Dharma Bhikshus heard about this and went to report it to the World Honored One. The World Honored One admonished: 『If a Bhikshu uses ivory, bone, or horn to make a needle case, he has violated the precept.』
The Buddha, the World Honored One, was traveling in Śrāvastī (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). The Bhikshus (比丘) did not know how to make beds, and made beds with high legs. The twelve-Dharma Bhikshus heard about this and went to report it to the World Honored One. The World Honored One admonished: 『If a Bhikshu makes a bed, the height of the legs should not exceed eight fingers, excluding the part where the bed rail (梐) is inserted. Exceeding this height is a violation of the precept.』 (Referring to the length of the Buddha's fingers)
The Buddha, the World Honored One, was traveling in Śrāvastī (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, the group of six Bhikshus collected tree cotton and cattail, and used them to fill bedding, and within a few days, worms appeared. The twelve-Dharma Bhikshus went to report it to the World Honored One. The World Honored One admonished: 『If a Bhikshu holds tree cotton
綿蒲臺、用貯充臥具者、墮。」(樹綿，野蠶綿也)
佛世尊游舍衛國給孤獨園。時六群比丘作雨被，不知長短。十二法比丘往白佛。佛告曰：「若比丘作雨被，布長六肘、廣二肘半。過者墮。」
佛世尊游舍衛國祇樹給孤獨園。時諸比丘衣被單薄，世尊聽著犍𡂠車陀(泥洹僧覆寬衣)。諸比丘不知當云何作，往白世尊。世尊告曰：「若比丘作犍𡂠車陀，長四肘、廣兩肘。過者墮。」
佛世尊游舍衛國祇樹給孤獨園。世尊聽作尼師檀，諸比丘不知當云何作，往白世尊。世尊告曰：「若比丘作尼師檀，長二肘、廣一肘半，除其緣。過者墮。」
佛世尊游舍衛國祇樹給孤獨園。時難陀比丘是世尊弟姨母兒，端政無雙，佛有三十二相，難陀有三十相。世尊所著衣，難陀亦同如來所著衣。諸長老比丘遙見難陀來，謂是如來，皆從坐起迎。難陀來到相見，知是難陀非是佛，皆羞恥還坐。十二法比丘往白世尊。世尊集和合僧，備十功德，佛為沙門結戒：「若比丘作三衣與如來等者，貝逸提。如來衣者，長九肘、廣六肘。此是如來衣。」(比丘自用肘，廣三肘、長五肘)九十竟◎◎
𤿺麗提舍尼
佛世尊游舍衛國祇樹給孤獨園。爾時年旱谷貴，乞求難得，諸比丘顏色憔悴。瞿曇彌提恕比丘尼廣
【現代漢語翻譯】 現代漢語譯本：用樹綿或野蠶綿填充臥具，違犯戒律。
佛陀在舍衛國給孤獨園游化。當時六群比丘製作雨披，不知尺寸長短。十二法比丘稟告佛陀。佛陀說：『如果比丘製作雨披，長度六肘，寬度二肘半。超過這個尺寸，違犯戒律。』
佛陀在舍衛國祇樹給孤獨園游化。當時眾比丘的衣服被褥單薄，佛陀允許穿犍𡂠車陀（泥洹僧覆寬衣）。眾比丘不知如何製作，稟告世尊。世尊說：『如果比丘製作犍𡂠車陀，長度四肘，寬度兩肘。超過這個尺寸，違犯戒律。』
佛陀在舍衛國祇樹給孤獨園游化。世尊允許製作尼師檀（坐具），眾比丘不知如何製作，稟告世尊。世尊說：『如果比丘製作尼師檀，長度二肘，寬度一肘半，除去鑲邊。超過這個尺寸，違犯戒律。』
佛陀在舍衛國祇樹給孤獨園游化。當時難陀（Nanda，佛陀的弟弟，姨母之子）比丘容貌端正，舉世無雙，佛陀有三十二相，難陀有三十相。世尊所穿的衣服，難陀也穿著和如來一樣的衣服。眾長老比丘遠遠看見難陀走來，以為是如來，都從座位上起身迎接。難陀來到近前相見，才知道是難陀不是佛陀，都感到羞愧，回到座位上。十二法比丘稟告世尊。世尊召集和合僧眾，具備十種功德，佛陀為沙門制定戒律：『如果比丘製作的三衣和如來一樣，犯貝逸提（Payettiya，一種懺悔罪）。如來的衣服，長度九肘，寬度六肘。這是如來的衣服。』（比丘自用的肘，寬度三肘，長度五肘）九十竟
𤿺麗提舍尼
佛陀在舍衛國祇樹給孤獨園游化。當時年景乾旱，穀物昂貴，乞食難以獲得，眾比丘面容憔悴。瞿曇彌（Gotami，人名）提恕比丘尼（bhikkhuni，比丘尼）廣泛
【English Translation】 English version: 'Using tree cotton or wild silkworm cotton to fill bedding, one falls into transgression.' (Tree cotton, also wild silkworm cotton).
The Buddha, the World Honored One, was traveling in Jeta Grove in Shravasti (Savatthi), in Anathapindika's (Anathapindika, a wealthy merchant and chief patron of the Buddha) Park. At that time, the group of six bhikkhus (bhikkhus, Buddhist monks) were making rain cloaks, not knowing the proper length and width. The twelve-dharma bhikkhus reported this to the Buddha. The Buddha said: 'If a bhikkhu makes a rain cloak, the length should be six cubits and the width two and a half cubits. Exceeding this, one falls into transgression.'
The Buddha, the World Honored One, was traveling in Jeta Grove in Shravasti, in Anathapindika's Park. At that time, the bhikkhus' robes and bedding were thin, so the World Honored One allowed them to wear a Khandhachada (Khandhachada, a wide robe covering the body). The bhikkhus did not know how to make it, so they reported to the World Honored One. The World Honored One said: 'If a bhikkhu makes a Khandhachada, the length should be four cubits and the width two cubits. Exceeding this, one falls into transgression.'
The Buddha, the World Honored One, was traveling in Jeta Grove in Shravasti, in Anathapindika's Park. The World Honored One allowed them to make a Nisidana (Nisidana, a sitting cloth), but the bhikkhus did not know how to make it, so they reported to the World Honored One. The World Honored One said: 'If a bhikkhu makes a Nisidana, the length should be two cubits and the width one and a half cubits, excluding the border. Exceeding this, one falls into transgression.'
The Buddha, the World Honored One, was traveling in Jeta Grove in Shravasti, in Anathapindika's Park. At that time, the bhikkhu Nanda (Nanda, Buddha's half brother), the son of the Buddha's aunt, was exceptionally handsome. The Buddha had thirty-two marks of greatness, and Nanda had thirty. The clothes that the World Honored One wore, Nanda also wore the same as the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). The elder bhikkhus, seeing Nanda coming from afar, thought it was the Tathagata, and all rose from their seats to greet him. When Nanda arrived and they saw him, they knew it was Nanda and not the Buddha, and they were all ashamed and returned to their seats. The twelve-dharma bhikkhus reported this to the World Honored One. The World Honored One gathered the Sangha (Sangha, the Buddhist monastic community) together, possessing ten merits, and the Buddha established a precept for the Shramanas (Shramanas, wandering ascetics): 'If a bhikkhu makes the three robes the same as the Tathagata, he commits a Payettiya (Payettiya, an offense requiring confession). The Tathagata's robe is nine cubits long and six cubits wide. This is the Tathagata's robe.' (The bhikkhu's own cubit is three cubits wide and five cubits long.) Ninety complete.
𤿺麗提舍尼
The Buddha, the World Honored One, was traveling in Jeta Grove in Shravasti, in Anathapindika's Park. At that time, there was a drought and grain was expensive, and it was difficult to obtain alms, so the bhikkhus' faces were gaunt. Gotami (Gotami, a name) Thilashuni Bhikkhuni (bhikkhuni, Buddhist nun) widely
有知識，所索從意，諸長者不逆。見諸比丘顏色憔悴，所得飯食盡施比丘而自餓不食。連三四日不食，平旦欲來入城，至城門頭懸臥路側。有一優婆塞遙見，即入家遣一婢使：「汝往扶彼比丘尼來」。時婢使即往扶比丘尼，將來至舍，即煮粥飯比丘尼。優婆塞問：「阿姨！有何患苦，于路側臥？」時比丘尼具說此事。諸長者聞，自相謂言：「此沙門釋子不知厭足，乃使提恕比丘尼不食三四日，甚為苦哉。」十二法比丘聞，往白世尊。世尊告曰：「若比丘，不病入邑落，從非親里比丘尼自手取食飯。此比丘當向善比丘悔過：『我為可恥，如法悔過。』此悔過法。」
佛世尊游舍衛國祇樹給孤獨園。有一長者施設凈食，請眾多比丘僧。吐罹難陀比丘尼亦于彼家食，大呼求欲得益。諸長者見，自相謂言：「此比丘尼于大眾中何以高聲喚呼？」十二法比丘聞，往白世尊。世尊告曰：「若比丘坐食，比丘尼于眾中大呼索食。比丘不得食，當默然住。諸比丘當語比丘尼言：『大妹！小住。須比丘食竟。』其眾中不有一比丘語比丘尼小住者，此比丘當向諸比丘悔過：『我為可恥，如法悔過。』此悔過法。」
佛世尊游舍衛國祇樹給孤獨園。爾時舍衛國波斯匿王大臣失梨羯怒，財富無數大有田業，持戒精進智慧聰明，見諦
【現代漢語翻譯】 現代漢語譯本 有學問的比丘尼，能夠按照自己的意願索取所需之物，各位長者也不會違逆她。她看到各位比丘臉色憔悴，就把自己得到的飯食全部施捨給比丘，自己卻餓著肚子不吃。連續三四天不吃飯，清晨想要進城，走到城門口就懸臥在路邊。有一位優婆塞（Upasaka，在家男居士）遠遠地看見了，就回家派遣一個婢女說：『你前去攙扶那位比丘尼過來。』當時婢女就前去攙扶比丘尼，將她帶到家中，就煮粥飯給比丘尼吃。優婆塞問：『阿姨！您有什麼疾病痛苦，在路邊躺著？』當時比丘尼就詳細地說了這件事。各位長者聽了，互相說道：『這些沙門（Śrāmaṇa，出家修行者）釋子（Śākyaputra，釋迦牟尼佛的弟子）不知滿足，竟然使得提恕（Tiṣya）比丘尼不吃三四天的飯，真是太苦了。』十二法比丘聽了，前去稟告世尊（Lokajyestha，對佛的尊稱）。世尊告誡說：『如果比丘沒有生病進入村落，從非親屬的比丘尼手中親自拿取食物。這位比丘應當向善良的比丘懺悔：『我感到可恥，如法懺悔。』這就是懺悔的方法。』
佛世尊（Lokajyestha，對佛的尊稱）在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）游化。有一位長者準備了乾淨的食物，邀請眾多的比丘僧。吐罹難陀（Thullanandā）比丘尼也在那家吃飯，大聲呼喊想要多要一份。各位長者看見了，互相說道：『這位比丘尼在大眾之中為什麼要高聲喊叫？』十二法比丘聽了，前去稟告世尊。世尊告誡說：『如果比丘正在坐著吃飯，比丘尼在眾人之中大聲索要食物。比丘不可以吃，應當保持沉默。各位比丘應當對比丘尼說：『大妹！請稍微等一下。等比丘吃完飯。』如果眾人之中沒有一位比丘對比丘尼說稍微等一下，這位比丘應當向各位比丘懺悔：『我感到可恥，如法懺悔。』這就是懺悔的方法。』
佛世尊在舍衛國祇樹給孤獨園游化。當時舍衛國波斯匿王（Prasenajit）的大臣失梨羯怒（Śrīkṛti），財富無數，擁有大量的田地產業，持戒精進，智慧聰明，已經證得了真諦。
【English Translation】 English version A learned Bhikṣuṇī (female monastic), able to request what she needs according to her wishes, and the elders would not refuse her. Seeing the Bhikṣus (male monastics) looking emaciated, she gave all the food she received to the Bhikṣus, while she herself went hungry. After not eating for three or four days, she wanted to enter the city early in the morning, and she lay down on the side of the road at the city gate. An Upasaka (lay male devotee) saw her from afar and sent a maid from his house, saying, 'Go and help that Bhikṣuṇī to come here.' The maid then went and helped the Bhikṣuṇī, bringing her to the house, and cooked porridge and rice for the Bhikṣuṇī. The Upasaka asked, 'Aunt! What illness or suffering do you have that you are lying on the side of the road?' The Bhikṣuṇī then explained the matter in detail. The elders heard this and said to each other, 'These Śrāmaṇas (ascetics) Śākyaputras (disciples of Śākyamuni Buddha) are not content, causing Bhikṣuṇī Tiṣya (name) not to eat for three or four days, which is very distressing.' The twelve Dharma Bhikṣus heard this and went to report to the Lokajyestha (Buddha). The Lokajyestha (Buddha) warned, 'If a Bhikṣu, not being ill, enters a village and takes food from the hand of a Bhikṣuṇī who is not a relative, that Bhikṣu should confess to virtuous Bhikṣus: 'I am ashamed, I confess according to the Dharma.' This is the method of confession.'
The Buddha Lokajyestha (Buddha) was traveling in Śrāvastī (city) at the Jetavana-anāthapiṇḍada-ārāma (monastery). There was an elder who prepared clean food and invited many Bhikṣu Saṅghas (community of monks). Bhikṣuṇī Thullanandā (name) was also eating at that house, shouting loudly to ask for more. The elders saw this and said to each other, 'Why is this Bhikṣuṇī shouting loudly in the assembly?' The twelve Dharma Bhikṣus heard this and went to report to the Lokajyestha (Buddha). The Lokajyestha (Buddha) warned, 'If a Bhikṣu is sitting and eating, and a Bhikṣuṇī loudly asks for food in the assembly, the Bhikṣu should not eat but remain silent. The Bhikṣus should say to the Bhikṣuṇī, 'Sister! Please wait a moment. Wait for the Bhikṣus to finish eating.' If there is not a single Bhikṣu in the assembly who tells the Bhikṣuṇī to wait a moment, that Bhikṣu should confess to the Bhikṣus: 'I am ashamed, I confess according to the Dharma.' This is the method of confession.'
The Buddha was traveling in Śrāvastī at the Jetavana-anāthapiṇḍada-ārāma. At that time, Śrīkṛti (name), the minister of King Prasenajit (name) of Śrāvastī, had countless wealth and vast lands and estates, maintained the precepts diligently, was wise and intelligent, and had attained the truth.
得果，請佛及比丘僧供給衣食床臥病瘦醫藥，佈施作福。作福不已，后稍稍貧，妻息奴僕衣裳不覆形體。諸長者見，自相謂言：「此沙門釋子不知厭足，數來失梨羯怒舍，奪妻息分為比丘食，妻息裸形行。」十二法比丘聞，往白世尊。世尊告曰：「知見諦家請，不得長至彼家食。若比丘于彼見諦家雖先受請，不得過一宿。若過一宿往，自手取飲食，此比丘當向善比丘悔過：『我為可恥，如法悔過。』此悔過法。」
佛世尊游迦維羅衛釋種尼拘類園。迦維羅衛釋種常為佛比丘僧別出飲食分，然後自食。時釋種婦女負飲食來，垂垂欲到為賊所奪。六群比丘聞釋種婦女為賊所奪，自相謂言：「我等共往逆嗤弄之。」即往語婦女言：「飲食為所在？施我少食。」諸婦女悉失衣裳，恥，答言：「為賊所劫。」世尊知而問阿難曰：「園外是何等人語言聲高？」阿難白佛：「釋種婦女負飲食來，為賊所劫。又六群比丘往嗤弄之，是故聲高。」世尊告阿難曰：「汝往取拾長白㲲與使被來。」阿難受教，即取白㲲與使被來。前諸釋種婦女即被白㲲來詣佛所，頭面禮足在一面坐。時世尊與諸婦女說法，說法已默然。諸婦女見佛默然，即起禮佛而去。爾時世尊見諸婦女去不遠，因此事集和合僧，備十功德，佛為沙門結戒：「阿練兒所居
【現代漢語翻譯】 現代漢語譯本 獲得果位的人，應當請佛陀和比丘僧眾，供養衣食、床鋪臥具、醫藥，佈施並修福。如果修福沒有止境，之後會漸漸貧困，妻子兒女奴僕衣不蔽體。各位長者看見了，互相說道：『這些沙門釋子不知滿足，屢次來到失去梨羯怒舍（Likicchavi，釋迦族地名），奪取妻兒的口糧來供養比丘，導致妻兒裸體行走。』十二位修習佛法的比丘聽說了，前去稟告世尊。世尊告誡他們說：『如果知道是見諦（dṛṣṭi-satya，證悟真理）的在家居士的邀請，不應長期到他家去食用。如果比丘在見諦的在家居士家接受邀請，不應超過一宿。如果超過一宿還去，自己動手取用飲食，這位比丘應當向善良的比丘懺悔：『我做了可恥的事情，依照佛法懺悔。』這就是懺悔的方法。』
佛世尊在迦毗羅衛（Kapilavastu，古印度城市）釋迦族（Śākya，釋迦族）的尼拘類園（Nigrodhārāma，榕樹園）游化。迦毗羅衛的釋迦族人常常為佛陀和比丘僧眾特別準備一份飲食，然後自己才食用。當時，一位釋迦族的婦女帶著飲食前來，快要到達時被盜賊搶走了。六群比丘（Chabbaggiya，指行為不端的六位比丘）聽聞釋迦族婦女被盜賊搶劫，互相說道：『我們一起去嘲笑她。』於是前去對婦女說：『飲食在哪裡？施捨給我們一點食物。』各位婦女都失去了衣物，感到羞恥，回答說：『被盜賊搶走了。』世尊知道這件事後，問阿難（Ānanda，佛陀的十大弟子之一）說：『園外是什麼人說話的聲音這麼大？』阿難稟告佛陀說：『釋迦族的婦女帶著飲食前來，被盜賊搶走了。又有六群比丘前去嘲笑她們，所以聲音很大。』世尊告誡阿難說：『你前去取來長長的白色㲲（一種毛織物）和使被（一種被子）給她們披上。』阿難接受教誨，立即取來白色㲲和使被給她們披上。之前的各位釋迦族婦女披上白色㲲來到佛陀處，頂禮佛足，在一旁坐下。當時，世尊為各位婦女說法，說法完畢后默然不語。各位婦女見佛默然不語，就起身禮佛離去。這時，世尊見各位婦女離去不遠，因此事召集僧眾，具備十種功德，佛陀為沙門（śrāmaṇa，出家修行者）制定戒律：『阿練兒（āraṇyaka，指住在遠離人煙的森林或曠野中的修行者）所居住的地方』
【English Translation】 English version One who has attained the fruit (of enlightenment) should invite the Buddha and the Sangha of Bhikkhus, providing them with clothing, food, bedding, medicine for illness, and making offerings and accumulating merit. If the accumulation of merit is endless, one will gradually become poor, and one's wife, children, servants will not have clothes to cover their bodies. When the elders see this, they say to each other: 'These Śramaṇa (śrāmaṇa, wandering ascetics) disciples of the Śākya (Śākya, the clan of the Buddha) do not know contentment, repeatedly coming to lose Likicchavi (Likicchavi, a place in the Śākya territory), taking the food of their wives and children to feed the Bhikkhus, causing their wives and children to walk around naked.' Twelve Bhikkhus who were practicing the Dharma heard this and went to report to the World Honored One. The World Honored One admonished them, saying: 'If you know that it is an invitation from a householder who has seen the truth (dṛṣṭi-satya, seeing the truth), you should not stay at their house for a long time to eat. If a Bhikkhu receives an invitation at the house of a householder who has seen the truth, he should not stay for more than one night. If he goes there after more than one night and takes food with his own hands, this Bhikkhu should confess to the good Bhikkhus: 'I have done a shameful thing, and I confess according to the Dharma.' This is the method of confession.'
The Buddha, the World Honored One, was traveling in the Nigrodhārāma (Nigrodhārāma, Banyan tree garden) of the Śākyas (Śākya, the clan of the Buddha) in Kapilavastu (Kapilavastu, an ancient Indian city). The Śākyas of Kapilavastu often prepared a special portion of food for the Buddha and the Sangha of Bhikkhus, and then they would eat themselves. At that time, a Śākya woman was bringing food, and as she was about to arrive, she was robbed by thieves. The group of six Bhikkhus (Chabbaggiya, referring to the six Bhikkhus with misconduct) heard that the Śākya woman had been robbed by thieves, and they said to each other: 'Let's go and mock her.' So they went to the woman and said: 'Where is the food? Give us some food.' All the women lost their clothes and felt ashamed, and they replied: 'It was robbed by thieves.' When the World Honored One knew about this, he asked Ānanda (Ānanda, one of the ten great disciples of the Buddha): 'What is that loud noise outside the garden?' Ānanda reported to the Buddha: 'The Śākya women were bringing food and were robbed by thieves. Also, the group of six Bhikkhus went to mock them, so the noise is loud.' The World Honored One admonished Ānanda, saying: 'Go and get a long white woolen cloth (a type of woolen fabric) and a quilt (a type of blanket) for them to wear.' Ānanda accepted the teaching and immediately brought the white woolen cloth and the quilt for them to wear. The Śākya women who had been there before came to the Buddha, prostrated themselves at his feet, and sat on one side. At that time, the World Honored One preached the Dharma to the women, and after preaching the Dharma, he remained silent. When the women saw that the Buddha was silent, they got up, bowed to the Buddha, and left. At this time, the World Honored One saw that the women had not gone far, and because of this matter, he gathered the Sangha, possessing ten merits, and the Buddha established precepts for the Śramaṇas (śrāmaṇa, renunciates): 'The place where the Āraṇyakas (āraṇyaka, referring to practitioners living in forests or wilderness far from human habitation) reside'
處遠，道路險難、多寇賊。若比丘知阿練兒所居處遠，道路險難、多賊寇。若比丘僧先不差出園外，園內以食，出外復索飲食。此比丘當向善比丘悔過：『我為可恥，如法悔過。』此悔過法。」
尸叉罽賴尼
佛世尊游舍衛國祇樹給孤獨園。時六群比丘著泥洹僧下曳。諸長者見，自相謂言：「此沙門釋子著泥洹僧下曳，與婦女何異？」十二法比丘往白世尊。世尊告曰：「著泥洹僧不得下曳。若下曳者，為不應尸叉罽賴尼。」彼六群比丘復高著泥洹僧。諸長者見，自相謂言：「此沙門釋子著泥洹僧高，與婦女何異？」十二法比丘往白世尊。世尊告曰：「不得高著泥洹僧。若高著者，不應戒行。」彼六群比丘偏曳一角著泥洹僧。諸長者見，自相謂言：「此沙門釋子著泥洹僧，偏曳一角。」世尊告曰：「著泥洹僧不得偏曳一角。偏曳一角者，不應戒行。」彼六群比丘著泥洹僧，細攝帶上下垂，似斧刃。諸長者見，自相謂言：「此沙門釋子著泥洹僧，細攝帶上下垂。」世尊告曰：「著泥洹僧不得細攝其上下攝。其上下垂者，不應戒行。」彼六群比丘多勒樹葉著泥洹僧。諸長者見，自相謂言：「此沙門釋子著泥洹僧，如多勒樹葉。」世尊告曰：「著泥洹僧不得如多勒樹葉。如多勒樹葉著者，不應戒行。」彼六群比丘
【現代漢語翻譯】 現代漢語譯本： 『如果（比丘所去的）地方偏遠，道路危險，有很多盜賊。如果比丘知道阿練若（Aranya，指遠離人煙的處所）所居住的地方偏遠，道路危險，有很多盜賊。如果比丘僧團事先沒有差遣（比丘）出園外，在園內已經得到食物，出外又去索取飲食。這位比丘應當向善良的比丘懺悔：『我做了可恥的事情，依照佛法懺悔。』這是懺悔的方法。』
尸叉罽賴尼（Siksamana，式叉摩那，意為學戒女）
佛世尊住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，六群比丘（The Group of Six Monks）穿著泥洹僧（Nivasa，下裙）時，讓下裙拖在地上。一些長者看見了，互相議論說：『這些沙門釋子（Sramana Sakyaputra，釋迦族的出家弟子）穿著泥洹僧時，讓下裙拖在地上，這和婦女有什麼區別？』十二法比丘（The Group of Twelve Monks）去稟告世尊。世尊告誡說：『穿著泥洹僧不得讓下裙拖在地上。如果讓下裙拖在地上，就是不應遵守尸叉罽賴尼。』那六群比丘又把泥洹僧穿得很高。一些長者看見了，互相議論說：『這些沙門釋子穿著泥洹僧很高，這和婦女有什麼區別？』十二法比丘去稟告世尊。世尊告誡說：『不得把泥洹僧穿得很高。如果穿得很高，就是不應遵守戒律。』那六群比丘又把泥洹僧偏斜地拉起一角。一些長者看見了，互相議論說：『這些沙門釋子穿著泥洹僧，偏斜地拉起一角。』世尊告誡說：『穿著泥洹僧不得偏斜地拉起一角。偏斜地拉起一角，就是不應遵守戒律。』那六群比丘穿著泥洹僧，用細帶子勒緊，上下垂下來，像斧頭的刃。一些長者看見了，互相議論說：『這些沙門釋子穿著泥洹僧，用細帶子勒緊，上下垂下來。』世尊告誡說：『穿著泥洹僧不得用細帶子勒緊，使其上下垂下來。使其上下垂下來，就是不應遵守戒律。』那六群比丘把很多多勒樹葉（Talapatra，貝多羅樹葉）塞在泥洹僧里。一些長者看見了，互相議論說：『這些沙門釋子穿著泥洹僧，像塞了很多多勒樹葉。』世尊告誡說：『穿著泥洹僧不得像塞了很多多勒樹葉。像塞了很多多勒樹葉，就是不應遵守戒律。』那六群比丘
【English Translation】 English version: 『If the place (where the Bhikkhu goes) is remote, the road is dangerous, and there are many thieves. If a Bhikkhu knows that the Aranya (Aranya, meaning a place far from human habitation) where he resides is remote, the road is dangerous, and there are many thieves. If the Bhikkhu Sangha (community of monks) has not sent (the Bhikkhu) out of the monastery beforehand, and food has already been obtained within the monastery, and he goes out to beg for food again. This Bhikkhu should confess to a virtuous Bhikkhu: 『I have done a shameful thing, and I confess according to the Dharma.』 This is the method of confession.』
Siksamana (Siksamana, meaning a female trainee)
The Buddha, the World Honored One, was staying in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). At that time, the Group of Six Monks (The Group of Six Monks), when wearing the Nivasa (Nivasa, lower garment), let the lower garment drag on the ground. Some elders saw this and discussed among themselves, saying: 『These Sramana Sakyaputra (Sramana Sakyaputra, renunciates of the Sakya clan) are wearing the Nivasa and letting the lower garment drag on the ground, what is the difference between this and women?』 The Group of Twelve Monks (The Group of Twelve Monks) went to inform the World Honored One. The World Honored One admonished: 『Wearing the Nivasa, one must not let the lower garment drag on the ground. If one lets the lower garment drag on the ground, one should not observe the Siksamana.』 The Group of Six Monks then wore the Nivasa very high. Some elders saw this and discussed among themselves, saying: 『These Sramana Sakyaputra are wearing the Nivasa very high, what is the difference between this and women?』 The Group of Twelve Monks went to inform the World Honored One. The World Honored One admonished: 『One must not wear the Nivasa very high. If one wears it very high, one should not observe the precepts.』 The Group of Six Monks then pulled up one corner of the Nivasa askew. Some elders saw this and discussed among themselves, saying: 『These Sramana Sakyaputra are wearing the Nivasa, pulling up one corner askew.』 The World Honored One admonished: 『Wearing the Nivasa, one must not pull up one corner askew. Pulling up one corner askew, one should not observe the precepts.』 The Group of Six Monks wore the Nivasa, tightening it with a thin belt, with the ends hanging down, like the blade of an axe. Some elders saw this and discussed among themselves, saying: 『These Sramana Sakyaputra are wearing the Nivasa, tightening it with a thin belt, with the ends hanging down.』 The World Honored One admonished: 『Wearing the Nivasa, one must not tighten it with a thin belt, causing the ends to hang down. Causing the ends to hang down, one should not observe the precepts.』 The Group of Six Monks stuffed many Talapatra (Talapatra, palm leaves) into the Nivasa. Some elders saw this and discussed among themselves, saying: 『These Sramana Sakyaputra are wearing the Nivasa, like stuffing many Talapatra.』 The World Honored One admonished: 『Wearing the Nivasa, one must not be like stuffing many Talapatra. Like stuffing many Talapatra, one should not observe the precepts.』 The Group of Six Monks
象鼻著泥洹僧。諸長者見，自相謂言：「此沙門釋子如象鼻著泥洹僧。」世尊告曰：「著泥洹僧不得如象鼻。如象鼻者，不應戒行。」(六，一角目前下垂)彼六群比丘麥飯揣著泥洹僧。諸長者見，自相謂言：「此沙門釋子著泥洹僧，如麥飯揣。」世尊告曰：「著泥洹僧不得如麥飯揣。如麥飯揣者，不應戒行。」(偏捉一角而上臿之，不著帶)彼六群比丘罽羅婆著泥洹僧。諸長者見，自相謂言：「此沙門釋子著泥洹僧，如罽羅婆。」世尊告曰：「著泥洹僧不得如罽羅婆。如罽羅婆者，不應戒行。」(八，細攝上枉臿，如草束，束胡言罽羅婆)彼六群比丘輾泥洹僧作光著。諸長者見，自相謂言：「此沙門釋子輾泥洹僧作光著。」世尊告曰：「著泥洹僧不得輾作光著。輾作光著者，不應戒行。」彼六群比丘屯頭著泥洹僧。諸長者見，自相謂言：「此沙門釋子屯頭著泥洹僧。」世尊告曰：「不得屯頭著泥洹僧。屯頭著者，不應戒行。」彼六群比丘著細縷泥洹僧。諸長者見，自相謂言：「此沙門釋子著細縷泥洹僧。」世尊告曰：「不得著細縷泥洹僧。著者，不應戒行。」世尊告諸比丘曰：「當整齊著泥洹僧。不整齊著者，不應戒行。」
佛世尊游舍衛國祇樹給孤獨園。爾時六群比丘垂曳三衣一角，世尊見而告曰：「不得
【現代漢語翻譯】 現代漢語譯本： 象鼻拖著泥洹僧（nivanasamghati，下裙）。一些長者看見了，互相說道：『這些沙門釋子穿著泥洹僧，就像象鼻拖著一樣。』世尊告誡說：『穿著泥洹僧不應該像象鼻拖著。像象鼻拖著那樣，是不應守戒修行的。』（六，一角目前下垂） 那六群比丘把麥飯糰塞在泥洹僧里。一些長者看見了，互相說道：『這些沙門釋子穿著泥洹僧，就像塞著麥飯糰一樣。』世尊告誡說：『穿著泥洹僧不應該像塞著麥飯糰。像塞著麥飯糰那樣，是不應守戒修行的。』（偏捉一角而向上塞，不繫腰帶） 那六群比丘像罽羅婆（kilarava，一種草束）一樣穿著泥洹僧。一些長者看見了，互相說道：『這些沙門釋子穿著泥洹僧，就像罽羅婆一樣。』世尊告誡說：『穿著泥洹僧不應該像罽羅婆。像罽羅婆那樣，是不應守戒修行的。』（八，細細地收攏向上彎曲塞住，像草束一樣，束胡語叫罽羅婆） 那六群比丘把泥洹僧捲起來當成光環戴著。一些長者看見了，互相說道：『這些沙門釋子把泥洹僧捲起來當成光環戴著。』世尊告誡說：『穿著泥洹僧不應該捲起來當成光環戴著。捲起來當成光環戴著，是不應守戒修行的。』 那六群比丘像屯頭（tun-tou，一種髮型）一樣穿著泥洹僧。一些長者看見了，互相說道：『這些沙門釋子像屯頭一樣穿著泥洹僧。』世尊告誡說：『不應該像屯頭一樣穿著泥洹僧。像屯頭一樣穿著，是不應守戒修行的。』 那六群比丘穿著細縷的泥洹僧。一些長者看見了，互相說道：『這些沙門釋子穿著細縷的泥洹僧。』世尊告誡說：『不應該穿著細縷的泥洹僧。穿著細縷的，是不應守戒修行的。』世尊告誡眾比丘說：『應當整齊地穿著泥洹僧。不整齊地穿著，是不應守戒修行的。』 佛世尊在舍衛國祇樹給孤獨園。當時，六群比丘拖著三衣的一角，世尊看見后告誡說：『不得』
【English Translation】 English version: An ascetic was dragging his nivanasamghati (lower garment) like an elephant's trunk. Some elders saw this and said to each other, 'These Shramana Shakya's sons wear the nivanasamghati like an elephant's trunk dragging.' The World Honored One said, 'Wearing the nivanasamghati should not be like an elephant's trunk dragging. Those who wear it like an elephant's trunk dragging should not observe the precepts and practice.' (Six, one corner hanging down in front) The six groups of monks stuffed balls of barley rice into their nivanasamghati. Some elders saw this and said to each other, 'These Shramana Shakya's sons wear the nivanasamghati like it's stuffed with balls of barley rice.' The World Honored One said, 'Wearing the nivanasamghati should not be like it's stuffed with balls of barley rice. Those who wear it like it's stuffed with balls of barley rice should not observe the precepts and practice.' (Partially grasping one corner and stuffing it upwards, without wearing a belt) The six groups of monks wore the nivanasamghati like a kilarava (a type of grass bundle). Some elders saw this and said to each other, 'These Shramana Shakya's sons wear the nivanasamghati like a kilarava.' The World Honored One said, 'Wearing the nivanasamghati should not be like a kilarava. Those who wear it like a kilarava should not observe the precepts and practice.' (Eight, finely gathering and bending upwards to stuff it, like a bundle of grass, the barbarian word for bundle is kilarava) The six groups of monks rolled up the nivanasamghati and wore it as a halo. Some elders saw this and said to each other, 'These Shramana Shakya's sons roll up the nivanasamghati and wear it as a halo.' The World Honored One said, 'Wearing the nivanasamghati should not be rolled up and worn as a halo. Those who roll it up and wear it as a halo should not observe the precepts and practice.' The six groups of monks wore the nivanasamghati like a tun-tou (a hairstyle). Some elders saw this and said to each other, 'These Shramana Shakya's sons wear the nivanasamghati like a tun-tou.' The World Honored One said, 'Wearing the nivanasamghati should not be like a tun-tou. Those who wear it like a tun-tou should not observe the precepts and practice.' The six groups of monks wore a nivanasamghati made of fine threads. Some elders saw this and said to each other, 'These Shramana Shakya's sons wear a nivanasamghati made of fine threads.' The World Honored One said, 'Wearing a nivanasamghati made of fine threads is not allowed. Those who wear it should not observe the precepts and practice.' The World Honored One told the monks, 'You should wear the nivanasamghati neatly. Those who wear it sloppily should not observe the precepts and practice.' The World Honored One Buddha was in Shravasti, at the Jeta Grove, Anathapindika's Park. At that time, the six groups of monks were dragging one corner of their three robes. The World Honored One saw this and said, 'It is not allowed to'
垂曳三衣一角。若垂曳者，不應戒行。」彼六群比丘高著三衣，世尊見而告曰：「不得高著三衣。高著者，不應戒行。」彼六群比丘垂三衣前角，世尊見而告曰：「不得垂三衣前角著。著者，不應戒行。」(不抄著肩上，垂之臂上肘前)世尊告曰：「諸比丘！當齊整著三衣。不齊整者，不應戒行。」
佛世尊游舍衛國祇樹給孤獨園。時六群比丘不靜寂行入室，世尊見而告曰：「當靜寂行入室。不靜寂行者，不應戒行。」彼六群比丘不靜寂入室坐，世尊見而告曰：「當靜寂入室坐。不靜寂入室坐者，不應戒行。」彼六群比丘不諦視行入室，世尊見而告曰：「當諦視行入室。不諦視者，不應戒行。」彼六群比丘不諦視入室坐，世尊見而告曰：「當諦視入室坐。不諦視坐者，不應戒行。」彼六群比丘大張目行入室，世尊見而告曰：「不得大張目行入室。若張目行入室者，不應戒行。」彼六群比丘大張目入室坐，世尊見而告曰：「不得大張目入室坐。大張目入室坐者，不應戒行。」彼六群比丘呵叱人行入室，世尊見而告曰：「不得呵叱人行入室。呵叱人行入室者，不應戒行。」(仰頭與呵叱意同也)彼六群比丘呵叱人行入室坐，世尊見而告曰：「不得呵叱人入室坐。呵叱人入室坐者，不應戒行(似自大也)。」彼六群比
【現代漢語翻譯】 現代漢語譯本 『垂曳三衣一角』：如果（有比丘）拖著三衣（Tricivara，指出家僧人的三種衣物）的一個角，這是不符合戒律的。那六群比丘（指行為不端的比丘團體）高高地穿著三衣，世尊（Buddha，佛陀的尊稱）看見后告誡說：『不得高高地穿著三衣。高高穿著的人，不應被視為遵守戒律。』那六群比丘把三衣的前角垂下來，世尊看見后告誡說：『不得把三衣的前角垂下來穿著。這樣穿著的人，不應被視為遵守戒律。』（不要抄在肩上，垂在手臂上肘部前面）世尊告誡說：『諸位比丘（Bhikkhu，佛教僧侶的稱謂）！應當整齊地穿著三衣。不整齊的人，不應被視為遵守戒律。』 佛世尊（Buddha，佛陀的尊稱）在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama）游化。當時，六群比丘不保持安靜地行走進入房間，世尊看見后告誡說：『應當安靜地行走進入房間。不保持安靜行走的人，不應被視為遵守戒律。』那六群比丘不保持安靜地進入房間坐下，世尊看見后告誡說：『應當安靜地進入房間坐下。不保持安靜進入房間坐下的人，不應被視為遵守戒律。』那六群比丘不專注地行走進入房間，世尊看見后告誡說：『應當專注地行走進入房間。不專注的人，不應被視為遵守戒律。』那六群比丘不專注地進入房間坐下，世尊看見后告誡說：『應當專注地進入房間坐下。不專注坐下的人，不應被視為遵守戒律。』那六群比丘大睜著眼睛行走進入房間，世尊看見后告誡說：『不得大睜著眼睛行走進入房間。如果睜大眼睛行走進入房間的人，不應被視為遵守戒律。』那六群比丘大睜著眼睛進入房間坐下，世尊看見后告誡說：『不得大睜著眼睛進入房間坐下。大睜著眼睛進入房間坐下的人，不應被視為遵守戒律。』那六群比丘呵斥著人行走進入房間，世尊看見后告誡說：『不得呵斥著人行走進入房間。呵斥著人行走進入房間的人，不應被視為遵守戒律。』（抬頭和呵斥的意思相同）那六群比丘呵斥著人行走進入房間坐下，世尊看見后告誡說：『不得呵斥著人進入房間坐下。呵斥著人進入房間坐下的人，不應被視為遵守戒律（像是自大）。』那六群比
【English Translation】 English version 『Trailing a corner of the three robes』: If (a Bhikkhu) trails a corner of the three robes (Tricivara, referring to the three robes of a monastic), this is not in accordance with the precepts. Those six groups of Bhikkhus (referring to a group of monks with misconduct) wore the three robes high up, and the Buddha (Buddha, the honored title of the awakened one) saw it and admonished: 『One should not wear the three robes high up. One who wears them high up should not be considered as observing the precepts.』 Those six groups of Bhikkhus let the front corners of the three robes hang down, and the Buddha saw it and admonished: 『One should not wear the front corners of the three robes hanging down. One who wears them in this way should not be considered as observing the precepts.』 (Do not drape them over the shoulder, hanging down the arm in front of the elbow) The Buddha admonished: 『Monks (Bhikkhu, a term for Buddhist monks)! One should wear the three robes neatly. One who is not neat should not be considered as observing the precepts.』 The Buddha (Buddha, the honored title of the awakened one) was traveling in Śrāvastī (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). At that time, the six groups of Bhikkhus did not walk quietly into the room, and the Buddha saw it and admonished: 『One should walk quietly into the room. One who does not walk quietly should not be considered as observing the precepts.』 Those six groups of Bhikkhus did not quietly enter the room and sit down, and the Buddha saw it and admonished: 『One should quietly enter the room and sit down. One who does not quietly enter the room and sit down should not be considered as observing the precepts.』 Those six groups of Bhikkhus did not attentively walk into the room, and the Buddha saw it and admonished: 『One should attentively walk into the room. One who is not attentive should not be considered as observing the precepts.』 Those six groups of Bhikkhus did not attentively enter the room and sit down, and the Buddha saw it and admonished: 『One should attentively enter the room and sit down. One who does not sit attentively should not be considered as observing the precepts.』 Those six groups of Bhikkhus walked into the room with their eyes wide open, and the Buddha saw it and admonished: 『One should not walk into the room with their eyes wide open. One who walks into the room with their eyes wide open should not be considered as observing the precepts.』 Those six groups of Bhikkhus entered the room and sat down with their eyes wide open, and the Buddha saw it and admonished: 『One should not enter the room and sit down with their eyes wide open. One who enters the room and sits down with their eyes wide open should not be considered as observing the precepts.』 Those six groups of Bhikkhus walked into the room scolding people, and the Buddha saw it and admonished: 『One should not walk into the room scolding people. One who walks into the room scolding people should not be considered as observing the precepts.』 (Looking up has the same meaning as scolding) Those six groups of Bhikkhus walked into the room and sat down scolding people, and the Buddha saw it and admonished: 『One should not enter the room and sit down scolding people. One who enters the room and sits down scolding people should not be considered as observing the precepts (like being arrogant).』 Those six groups of Bhi
丘喚呼行入室，世尊見而告曰：「不得喚呼行入室。喚呼行入室者，不應戒行。」彼六群比丘喚呼入室坐，世尊見而告曰：「不得喚呼入室坐。喚呼入室坐者，不應戒行。」彼六群比丘高聲大呼行入室，世尊見而告曰：「不得高聲大呼行入室。高聲大呼行入室者，不應戒行。」(多戒一對)彼六群比丘高聲大喚入室坐，世尊見而告曰：「不得高聲大喚入室坐。高聲大喚入室坐者，不應戒行。」彼六群比丘蹲行入室，世尊見而告曰：「不得蹲行入室。蹲行入室者，不應戒行。」彼六群比丘蹲行入室坐，世尊見而告曰：「不得蹲行入室坐。蹲行入室坐者，不應戒行。」
彼六群比丘三衣覆頭行入室，世尊見而告曰：「不得三衣覆頭行入室。三衣覆頭行入室者，不應戒行。」彼六群比丘三衣覆頭行入室坐，世尊見而告曰：「不得三衣覆頭行入室坐。三衣覆頭行入室坐者，不應戒行。」彼六群比丘三衣纏頭行入室，世尊見而告曰：「不得三衣纏頭行入室。三衣纏頭行入室者，不應戒行。」彼六群比丘三衣纏頭入室坐。世尊見而告曰：「不得三衣纏頭入室坐。三衣纏頭入室坐者，不應戒行。」彼六群比丘著三衣，開臆現胸行入室。世尊見而告曰：「不得開臆現胸行入室。開臆現胸行入室者，不應戒行。」彼六群比丘著三衣
【現代漢語翻譯】 現代漢語譯本 丘喚（Qiu Huan，人名）呼喚著進入房間，世尊（Śākyamuni，釋迦牟尼佛）看見后告誡說：『不得呼喚著進入房間。呼喚著進入房間的人，不符合戒律。』那六群比丘（Chabbaggiya，佛教僧團中的一群比丘）呼喚著進入房間坐下，世尊看見后告誡說：『不得呼喚著進入房間坐下。呼喚著進入房間坐下的人，不符合戒律。』那六群比丘高聲大叫著進入房間，世尊看見后告誡說：『不得高聲大叫著進入房間。高聲大叫著進入房間的人，不符合戒律。』 那六群比丘高聲大喚著進入房間坐下，世尊看見后告誡說：『不得高聲大喚著進入房間坐下。高聲大喚著進入房間坐下的人，不符合戒律。』那六群比丘蹲著進入房間，世尊看見后告誡說：『不得蹲著進入房間。蹲著進入房間的人，不符合戒律。』那六群比丘蹲著進入房間坐下，世尊看見后告誡說：『不得蹲著進入房間坐下。蹲著進入房間坐下的人，不符合戒律。』 那六群比丘用三衣（Tricīvara，比丘所擁有的三種袈裟）蓋著頭進入房間，世尊看見后告誡說：『不得用三衣蓋著頭進入房間。用三衣蓋著頭進入房間的人，不符合戒律。』那六群比丘用三衣蓋著頭進入房間坐下，世尊看見后告誡說：『不得用三衣蓋著頭進入房間坐下。用三衣蓋著頭進入房間坐下的人，不符合戒律。』那六群比丘用三衣纏著頭進入房間，世尊看見后告誡說：『不得用三衣纏著頭進入房間。用三衣纏著頭進入房間的人，不符合戒律。』那六群比丘用三衣纏著頭進入房間坐下。世尊看見后告誡說：『不得用三衣纏著頭進入房間坐下。用三衣纏著頭進入房間坐下的人，不符合戒律。』那六群比丘穿著三衣，敞開胸膛進入房間。世尊看見后告誡說：『不得敞開胸膛進入房間。敞開胸膛進入房間的人，不符合戒律。』那六群比丘穿著三衣
【English Translation】 English version When Qiu Huan (Qiu Huan, a name) called out and entered the room, the World Honored One (Śākyamuni, the Buddha) saw it and said: 'One should not call out and enter the room. Those who call out and enter the room do not conform to the precepts.' The group of six monks (Chabbaggiya, a group of monks in the Buddhist Sangha) called out and sat down in the room. The World Honored One saw it and said: 'One should not call out and sit down in the room. Those who call out and sit down in the room do not conform to the precepts.' The group of six monks shouted loudly and entered the room. The World Honored One saw it and said: 'One should not shout loudly and enter the room. Those who shout loudly and enter the room do not conform to the precepts.' The group of six monks shouted loudly and sat down in the room. The World Honored One saw it and said: 'One should not shout loudly and sit down in the room. Those who shout loudly and sit down in the room do not conform to the precepts.' The group of six monks squatted and entered the room. The World Honored One saw it and said: 'One should not squat and enter the room. Those who squat and enter the room do not conform to the precepts.' The group of six monks squatted and sat down in the room. The World Honored One saw it and said: 'One should not squat and sit down in the room. Those who squat and sit down in the room do not conform to the precepts.' The group of six monks covered their heads with the three robes (Tricīvara, the three robes possessed by a monk) and entered the room. The World Honored One saw it and said: 'One should not cover their heads with the three robes and enter the room. Those who cover their heads with the three robes and enter the room do not conform to the precepts.' The group of six monks covered their heads with the three robes and sat down in the room. The World Honored One saw it and said: 'One should not cover their heads with the three robes and sit down in the room. Those who cover their heads with the three robes and sit down in the room do not conform to the precepts.' The group of six monks wrapped their heads with the three robes and entered the room. The World Honored One saw it and said: 'One should not wrap their heads with the three robes and enter the room. Those who wrap their heads with the three robes and enter the room do not conform to the precepts.' The group of six monks wrapped their heads with the three robes and sat down in the room. The World Honored One saw it and said: 'One should not wrap their heads with the three robes and sit down in the room. Those who wrap their heads with the three robes and sit down in the room do not conform to the precepts.' The group of six monks wore the three robes and entered the room with their chests exposed. The World Honored One saw it and said: 'One should not enter the room with their chests exposed. Those who enter the room with their chests exposed do not conform to the precepts.' The group of six monks wore the three robes
，開臆現胸入室坐。世尊見而告曰：「不得開臆現胸入室坐。開臆現胸入室坐者，不應戒行。」彼六群比丘垂三衣覆足行入室，世尊見而告曰：「不得垂三衣覆足行入室。垂三衣覆足行入室者，不應戒行。」彼六群比丘垂三衣覆足入室坐。世尊見而告曰：「不得垂三衣覆足入室坐，垂三衣覆足入室坐者，不應戒行。」彼六群比丘著三衣，左右抄著臂上行入室。世尊見而告曰：「不得著三衣，左右抄著臂上行入室。左右抄著臂上行入室者，不應戒行。」彼六群比丘著三衣，左右抄著臂上入室坐。世尊見而告曰：「不得著三衣，左右抄著臂上入室坐。左右抄著臂上入室坐者，不應戒行。」彼六群比丘反抄三衣著左肩上行入室。世尊見而告曰：「不得反抄三衣著左肩上行入室。反抄三衣著左肩上行入室者，不應戒行。」彼六群比丘反抄三衣著左肩上入室坐。世尊見而告曰：「不得反抄三衣著左肩上入室坐。著左肩上入室坐者，不應戒行。」(少戒右也)彼六群比丘三衣內掉左右臂行入室。世尊見而告曰：「不得三衣內掉左右臂行入室。掉左右臂行入室者，不應戒行。」彼六群比丘三衣內掉左右臂入室坐。世尊見而告曰：「不得三衣內掉左右臂入室坐。掉左右臂入室坐者，不應戒行。」
彼六群比丘搖手行入室。世尊見
【現代漢語翻譯】 現代漢語譯本： 六群比丘（一群行為不端的比丘）袒胸露懷，大搖大擺地走進房間坐下。世尊（釋迦牟尼佛）看見后告誡他們說：『不得袒胸露懷地走進房間坐下。袒胸露懷地走進房間坐下的人，是不應持守戒律的。』 六群比丘拖著三衣（比丘所穿的三種袈裟），蓋住腳行走進入房間，世尊看見后告誡他們說：『不得拖著三衣，蓋住腳行走進入房間。拖著三衣，蓋住腳行走進入房間的人，是不應持守戒律的。』 六群比丘拖著三衣，蓋住腳進入房間坐下。世尊看見后告誡他們說：『不得拖著三衣，蓋住腳進入房間坐下。拖著三衣，蓋住腳進入房間坐下的人，是不應持守戒律的。』 六群比丘穿著三衣，左右手抄起衣服，搭在臂上行走進入房間。世尊看見后告誡他們說：『不得穿著三衣，左右手抄起衣服，搭在臂上行走進入房間。左右手抄起衣服，搭在臂上行走進入房間的人，是不應持守戒律的。』 六群比丘穿著三衣，左右手抄起衣服，搭在臂上進入房間坐下。世尊看見后告誡他們說：『不得穿著三衣，左右手抄起衣服，搭在臂上進入房間坐下。左右手抄起衣服，搭在臂上進入房間坐下的人，是不應持守戒律的。』 六群比丘反過來抄起三衣，搭在左肩上行走進入房間。世尊看見后告誡他們說：『不得反過來抄起三衣，搭在左肩上行走進入房間。反過來抄起三衣，搭在左肩上行走進入房間的人，是不應持守戒律的。』 六群比丘反過來抄起三衣，搭在左肩上進入房間坐下。世尊看見后告誡他們說：『不得反過來抄起三衣，搭在左肩上進入房間坐下。搭在左肩上進入房間坐下的人，是不應持守戒律的。』（少戒右肩） 六群比丘在三衣裡面甩動左右手臂行走進入房間。世尊看見后告誡他們說：『不得在三衣裡面甩動左右手臂行走進入房間。甩動左右手臂行走進入房間的人，是不應持守戒律的。』 六群比丘在三衣裡面甩動左右手臂進入房間坐下。世尊看見后告誡他們說：『不得在三衣裡面甩動左右手臂進入房間坐下。甩動左右手臂進入房間坐下的人，是不應持守戒律的。』 六群比丘搖晃著手走進房間。世尊看見了……
【English Translation】 English version: The group of six bhikkhus (a group of misbehaving monks) entered the room and sat down with their chests exposed. The World Honored One (Shakyamuni Buddha), seeing this, admonished them, saying: 'You must not enter the room and sit down with your chests exposed. Those who enter the room and sit down with their chests exposed are not practicing the precepts.' The group of six bhikkhus dragged their three robes (the three kasayas worn by bhikkhus), covering their feet as they walked into the room. The World Honored One, seeing this, admonished them, saying: 'You must not drag your three robes, covering your feet as you walk into the room. Those who drag their three robes, covering their feet as they walk into the room, are not practicing the precepts.' The group of six bhikkhus dragged their three robes, covering their feet as they entered the room and sat down. The World Honored One, seeing this, admonished them, saying: 'You must not drag your three robes, covering your feet as you enter the room and sit down. Those who drag their three robes, covering their feet as they enter the room and sit down, are not practicing the precepts.' The group of six bhikkhus wore their three robes, gathering them up on their left and right arms as they walked into the room. The World Honored One, seeing this, admonished them, saying: 'You must not wear your three robes, gathering them up on your left and right arms as you walk into the room. Those who gather them up on their left and right arms as they walk into the room are not practicing the precepts.' The group of six bhikkhus wore their three robes, gathering them up on their left and right arms as they entered the room and sat down. The World Honored One, seeing this, admonished them, saying: 'You must not wear your three robes, gathering them up on your left and right arms as you enter the room and sit down. Those who gather them up on their left and right arms as they enter the room and sit down are not practicing the precepts.' The group of six bhikkhus reversed their three robes, placing them on their left shoulders as they walked into the room. The World Honored One, seeing this, admonished them, saying: 'You must not reverse your three robes, placing them on your left shoulders as you walk into the room. Those who reverse their three robes, placing them on their left shoulders as they walk into the room are not practicing the precepts.' The group of six bhikkhus reversed their three robes, placing them on their left shoulders as they entered the room and sat down. The World Honored One, seeing this, admonished them, saying: 'You must not reverse your three robes, placing them on your left shoulders as you enter the room and sit down. Those who place them on their left shoulders as they enter the room and sit down are not practicing the precepts.' (Missing the right shoulder) The group of six bhikkhus swung their left and right arms inside their three robes as they walked into the room. The World Honored One, seeing this, admonished them, saying: 'You must not swing your left and right arms inside your three robes as you walk into the room. Those who swing their left and right arms inside their three robes as they walk into the room are not practicing the precepts.' The group of six bhikkhus swung their left and right arms inside their three robes as they entered the room and sat down. The World Honored One, seeing this, admonished them, saying: 'You must not swing your left and right arms inside your three robes as you enter the room and sit down. Those who swing their left and right arms inside their three robes as they enter the room and sit down are not practicing the precepts.' The group of six bhikkhus walked into the room waving their hands. The World Honored One saw...
而告曰：「不得搖手行入室。搖手行入室者，不應戒行。」彼六群比丘搖手入室坐。世尊見而告曰：「不得搖手入室坐。搖手入室坐者，不應戒行。」(多戒)彼六群比丘搖肘行入室。世尊見而告曰：「不得搖肘行入室。搖肘行入室者，不應戒行。」彼六群比丘搖肘入室坐。世尊見而告曰：「不得搖肘入室坐。搖肘入室坐者，不應戒行。」(多戒)彼六群比丘搖肩行入室。世尊見而告曰：「不得搖肩行入室。搖肩行入室者，不應戒行。」彼六群比丘搖肩行入室坐。世尊見而告曰：「不得搖肩入室坐。搖肩入室坐者，不應戒行。」彼六群比丘搖頭行入室。世尊見而告曰：「不得搖頭行入室。搖頭行入室者，不應戒行。」彼六群比丘搖頭入室坐。世尊見而告曰：「不得搖頭入室坐。搖頭入室坐者，不應戒行。」彼六群比丘搖身行入室。世尊見而告曰：「不得搖身行入室。搖身行入室者，不應戒行。」彼六群比丘搖身入室坐。世尊見而告曰：「不得搖身入室坐。搖身入室坐者，不應戒行。」彼六群比丘攜手行入室。世尊見而告曰：「不得攜手行入室。攜手行入室者，不應戒行。」彼六群比丘攜手入室坐。世尊見而告曰：「不得攜手入室坐。攜手入室坐者，不應戒行。」(連臂斷道輿車馬于上度)彼六群比丘翹一腳跳行入室。
【現代漢語翻譯】 現代漢語譯本 然後（世尊）告誡他們說：『不得搖手走入室內。搖手走入室內的人，不應受持戒律。』那些六群比丘（指行為不端的六位比丘）搖著手走入室內坐下。世尊看見后告誡說：『不得搖手走入室內坐下。搖手走入室內坐下的人，不應受持戒律。』（多戒） 那些六群比丘搖著胳膊肘走入室內。世尊看見后告誡說：『不得搖著胳膊肘走入室內。搖著胳膊肘走入室內的人，不應受持戒律。』那些六群比丘搖著胳膊肘走入室內坐下。世尊看見后告誡說：『不得搖著胳膊肘走入室內坐下。搖著胳膊肘走入室內坐下的人，不應受持戒律。』（多戒） 那些六群比丘搖著肩膀走入室內。世尊看見后告誡說：『不得搖著肩膀走入室內。搖著肩膀走入室內的人，不應受持戒律。』那些六群比丘搖著肩膀走入室內坐下。世尊看見后告誡說：『不得搖著肩膀走入室內坐下。搖著肩膀走入室內坐下的人，不應受持戒律。』 那些六群比丘搖著頭走入室內。世尊看見后告誡說：『不得搖著頭走入室內。搖著頭走入室內的人，不應受持戒律。』那些六群比丘搖著頭走入室內坐下。世尊看見后告誡說：『不得搖著頭走入室內坐下。搖著頭走入室內坐下的人，不應受持戒律。』 那些六群比丘搖著身體走入室內。世尊看見后告誡說：『不得搖著身體走入室內。搖著身體走入室內的人，不應受持戒律。』那些六群比丘搖著身體走入室內坐下。世尊看見后告誡說：『不得搖著身體走入室內坐下。搖著身體走入室內坐下的人，不應受持戒律。』 那些六群比丘手牽著手走入室內。世尊看見后告誡說：『不得手牽著手走入室內。手牽著手走入室內的人，不應受持戒律。』那些六群比丘手牽著手走入室內坐下。世尊看見后告誡說：『不得手牽著手走入室內坐下。手牽著手走入室內坐下的人，不應受持戒律。』（連臂阻斷道路，輿車馬在上面通過） 那些六群比丘單腳跳著走入室內。
【English Translation】 English version And he (the Buddha) told them: 'One should not wave one's hands while walking into a room. Those who wave their hands while walking into a room should not adhere to the precepts.' Those six bhikkhus (bhikkhus refers to monks) of a group waved their hands and sat down in the room. The World-Honored One (the Buddha) saw this and told them: 'One should not wave one's hands and sit down in a room. Those who wave their hands and sit down in a room should not adhere to the precepts.' (Many precepts) Those six bhikkhus of a group swung their elbows while walking into a room. The World-Honored One saw this and told them: 'One should not swing one's elbows while walking into a room. Those who swing their elbows while walking into a room should not adhere to the precepts.' Those six bhikkhus of a group swung their elbows and sat down in the room. The World-Honored One saw this and told them: 'One should not swing one's elbows and sit down in a room. Those who swing their elbows and sit down in a room should not adhere to the precepts.' (Many precepts) Those six bhikkhus of a group shrugged their shoulders while walking into a room. The World-Honored One saw this and told them: 'One should not shrug one's shoulders while walking into a room. Those who shrug their shoulders while walking into a room should not adhere to the precepts.' Those six bhikkhus of a group shrugged their shoulders and sat down in the room. The World-Honored One saw this and told them: 'One should not shrug one's shoulders and sit down in a room. Those who shrug their shoulders and sit down in a room should not adhere to the precepts.' Those six bhikkhus of a group shook their heads while walking into a room. The World-Honored One saw this and told them: 'One should not shake one's head while walking into a room. Those who shake their heads while walking into a room should not adhere to the precepts.' Those six bhikkhus of a group shook their heads and sat down in the room. The World-Honored One saw this and told them: 'One should not shake one's head and sit down in a room. Those who shake their heads and sit down in a room should not adhere to the precepts.' Those six bhikkhus of a group swayed their bodies while walking into a room. The World-Honored One saw this and told them: 'One should not sway one's body while walking into a room. Those who sway their bodies while walking into a room should not adhere to the precepts.' Those six bhikkhus of a group swayed their bodies and sat down in the room. The World-Honored One saw this and told them: 'One should not sway one's body and sit down in a room. Those who sway their bodies and sit down in a room should not adhere to the precepts.' Those six bhikkhus of a group held hands while walking into a room. The World-Honored One saw this and told them: 'One should not hold hands while walking into a room. Those who hold hands while walking into a room should not adhere to the precepts.' Those six bhikkhus of a group held hands and sat down in the room. The World-Honored One saw this and told them: 'One should not hold hands and sit down in a room. Those who hold hands and sit down in a room should not adhere to the precepts.' (Linking arms to block the road, with carriages and horses passing over) Those six bhikkhus of a group hopped on one foot while walking into a room.
世尊見而告曰：「不得翹一腳行入室。翹一腳行入室者，不應戒行。」彼六群比丘翹一腳入室坐。世尊見而告曰：「不得翹一腳入室坐。翹一腳入室坐者，不應戒行。」彼六群比丘雙腳跳行入室。世尊見而告曰：「不得雙腳跳行入室雙腳跳行入室者，不應戒行。」(多戒)彼六群比丘雙腳跳入室坐。世尊見而告曰：「不得雙腳跳入室坐。雙腳跳入室坐者，不應戒行。」
彼六群比丘累足趺坐室。世尊見而告曰：「不得累足趺坐室。累足趺坐室者，不應戒行。」彼六群比丘交腳坐室。世尊見而告曰：「不得交腳坐室。交腳坐室者，不應戒行。」彼六群比丘拄頰坐室更相笑。世尊見而告曰：「不得拄頰坐室更相笑。更相笑者，不應戒行。」
佛游舍衛國祇樹給孤獨園。有一長者請佛及比丘僧。佛及比丘僧坐定，自手行水，布種種飲食，長者婦女盡來行食。時六群比丘仰視長者婦女，飲食漏落不入缽中。諸長者見，自相謂言：「云何沙門視婦女顏色，飲食不入缽中？」十二法比丘往白世尊。世尊告曰：「當用意端視受食。不用意端視受食者，不應戒行。」彼六群比丘不用意端視受羹菜。世尊告曰：「當用意端視受羹菜。不用意者，不應戒行。」彼六群比丘溢缽受飯。世尊告曰：「當平缽受飯。溢受飯者，不應戒
【現代漢語翻譯】 現代漢語譯本： 世尊看見后告誡說：『不得單腳跳著進入房間。單腳跳著進入房間的人，是不符合戒律要求的。』那些六群比丘單腳跳著進入房間坐下。世尊看見后告誡說：『不得單腳跳著進入房間坐下。單腳跳著進入房間坐下的人，是不符合戒律要求的。』那些六群比丘雙腳跳著進入房間。世尊看見后告誡說：『不得雙腳跳著進入房間。雙腳跳著進入房間的人，是不符合戒律要求的。』（多戒）那些六群比丘雙腳跳著進入房間坐下。世尊看見后告誡說：『不得雙腳跳著進入房間坐下。雙腳跳著進入房間坐下的人，是不符合戒律要求的。』
那些六群比丘累著腳盤腿坐在房間里。世尊看見后告誡說：『不得累著腳盤腿坐在房間里。累著腳盤腿坐在房間里的人，是不符合戒律要求的。』那些六群比丘交叉著雙腿坐在房間里。世尊看見后告誡說：『不得交叉著雙腿坐在房間里。交叉著雙腿坐在房間里的人，是不符合戒律要求的。』那些六群比丘用手托著臉頰坐在房間里互相嘲笑。世尊看見后告誡說：『不得用手托著臉頰坐在房間里互相嘲笑。互相嘲笑的人，是不符合戒律要求的。』
佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anathapindika-arama）游化。有一位長者（householder）邀請佛陀和比丘（bhikkhu）僧團。佛陀和比丘僧團坐定后，長者親自倒水，擺放各種飲食，長者的婦女們都來佈施食物。當時，六群比丘仰頭看著長者的婦女們，食物漏落，沒有進入缽中。各位長者看見后，互相說道：『為什麼這些沙門（śrāmaṇa）看著婦女的容貌，食物都掉不進缽中呢？』十二位法比丘前去稟告世尊。世尊告誡說：『應當專心致志地看著缽接受食物。不用心專一地看著缽接受食物的人，是不符合戒律要求的。』那些六群比丘不用心專一地看著缽接受羹菜。世尊告誡說：『應當專心致志地看著缽接受羹菜。不用心專一的人，是不符合戒律要求的。』那些六群比丘把飯盛得溢出了缽。世尊告誡說：『應當平平地盛飯。盛得溢出缽的人，是不應戒
【English Translation】 English version: The Blessed One, seeing this, said: 'It is not permissible to enter a room hopping on one foot. Whoever enters a room hopping on one foot, their conduct is not in accordance with the precepts.' The group of six bhikkhus entered the room and sat down hopping on one foot. The Blessed One, seeing this, said: 'It is not permissible to sit in a room hopping on one foot. Whoever sits in a room hopping on one foot, their conduct is not in accordance with the precepts.' The group of six bhikkhus entered the room hopping on both feet. The Blessed One, seeing this, said: 'It is not permissible to enter a room hopping on both feet. Whoever enters a room hopping on both feet, their conduct is not in accordance with the precepts.' (Many precepts) The group of six bhikkhus entered the room and sat down hopping on both feet. The Blessed One, seeing this, said: 'It is not permissible to sit in a room hopping on both feet. Whoever sits in a room hopping on both feet, their conduct is not in accordance with the precepts.'
The group of six bhikkhus sat in the room with their legs piled up in the lotus position. The Blessed One, seeing this, said: 'It is not permissible to sit in a room with legs piled up in the lotus position. Whoever sits in a room with legs piled up in the lotus position, their conduct is not in accordance with the precepts.' The group of six bhikkhus sat in the room with their legs crossed. The Blessed One, seeing this, said: 'It is not permissible to sit in a room with legs crossed. Whoever sits in a room with legs crossed, their conduct is not in accordance with the precepts.' The group of six bhikkhus sat in the room propping their cheeks with their hands and laughing at each other. The Blessed One, seeing this, said: 'It is not permissible to sit in a room propping your cheeks with your hands and laughing at each other. Whoever laughs at each other, their conduct is not in accordance with the precepts.'
The Buddha was traveling in Śrāvastī (舍衛國) at the Jetavana Anathapindika-arama (祇樹給孤獨園). A householder (長者) invited the Buddha and the community of bhikkhus (比丘). After the Buddha and the community of bhikkhus were seated, he personally poured water and set out various foods. The householder's women all came to offer food. At that time, the group of six bhikkhus looked up at the householder's women, and the food fell and did not go into their bowls. The householders, seeing this, said to each other: 'Why do these śrāmaṇas (沙門) look at the faces of the women, and the food does not go into their bowls?' Twelve bhikkhus of the Dharma went and reported this to the Blessed One. The Blessed One said: 'One should mindfully look at the bowl when receiving food. Whoever does not mindfully look at the bowl when receiving food, their conduct is not in accordance with the precepts.' The group of six bhikkhus did not mindfully look at the bowl when receiving soup and vegetables. The Blessed One said: 'One should mindfully look at the bowl when receiving soup and vegetables. Whoever is not mindful, their conduct is not in accordance with the precepts.' The group of six bhikkhus received rice overflowing from their bowls. The Blessed One said: 'One should receive rice level with the bowl. Whoever receives rice overflowing, their conduct is not in accordance with the prece'
行。」彼六群比丘挑飯中食。世尊見而告曰：「不得偏飯中食。偏飯中食者，不應戒行。」彼六群比丘捻缽大指入飯中食。世尊告曰：「不得捻缽大指入飯中食。捻缽大指入飯中食者，不應戒行。」彼六群比丘揣飯食。世尊告曰：「不得揣飯食。揣飯者，不應戒行。」彼六群比丘處處撮飯食。世尊見而告曰：「不得處處撮飯食。處處撮飯食者，不應戒行。」彼六群比丘縮鼻食。世尊見而告曰：「不得縮鼻食。縮鼻食者，不應戒行。」彼六群比丘震手食。世尊見而告曰：「不得振手食。振手食者，不應戒行。」彼六群比丘噏飯食。世尊見而告曰：「不得噏飯食。噏飯食者，不應戒行。」彼六群比丘舐手食。世尊見而告曰：「不得舐手食。舐手食者，不應戒行。」彼六群比丘曲指抆缽舐食。世尊見而告曰：「不得曲指抆缽舐食。曲指抆缽舐食者，不應戒行。」彼六群比丘吐舌食。世尊見而告曰：「不得吐舌食。吐舌食者，不應戒行。」彼六群比丘不嚼飯而吞。世尊見而告曰：「不得不嚼飯而吞。不嚼飯而吞者，不應戒行。」彼六群比丘捻缽大指污膩而以取漿。世尊見而告曰：「不得大指污膩而以取漿。大指污膩而以取漿者，不應戒行。」彼六群比丘大揣飯掌按內口中。世尊見而告曰：「不得大揣飯掌案內口中。大揣飯掌案
【現代漢語翻譯】 現代漢語譯本 『行。』那些六群比丘（一群行為不端的比丘）挑揀飯中的食物。世尊（釋迦牟尼佛的尊稱）看見后告誡他們說：『不得挑揀飯中的食物。挑揀飯中食物的人，不符合戒律和修行。』 那些六群比丘用沾著飯的大拇指伸入缽中取食。世尊告誡他們說：『不得用沾著飯的大拇指伸入缽中取食。用沾著飯的大拇指伸入缽中取食的人，不符合戒律和修行。』 那些六群比丘用手抓飯吃。世尊告誡他們說：『不得用手抓飯吃。用手抓飯吃的人，不符合戒律和修行。』 那些六群比丘到處撮取飯吃。世尊看見后告誡他們說：『不得到處撮取飯吃。到處撮取飯吃的人，不符合戒律和修行。』 那些六群比丘吸溜著鼻子吃飯。世尊看見后告誡他們說：『不得吸溜著鼻子吃飯。吸溜著鼻子吃飯的人，不符合戒律和修行。』 那些六群比丘抖動著手吃飯。世尊看見后告誡他們說：『不得抖動著手吃飯。抖動著手吃飯的人，不符合戒律和修行。』 那些六群比丘發出吸食的聲音吃飯。世尊看見后告誡他們說：『不得發出吸食的聲音吃飯。發出吸食的聲音吃飯的人，不符合戒律和修行。』 那些六群比丘舔著手吃飯。世尊看見后告誡他們說：『不得舔著手吃飯。舔著手吃飯的人，不符合戒律和修行。』 那些六群比丘彎曲手指擦拭缽后舔食。世尊看見后告誡他們說：『不得彎曲手指擦拭缽后舔食。彎曲手指擦拭缽后舔食的人，不符合戒律和修行。』 那些六群比丘吐著舌頭吃飯。世尊看見后告誡他們說：『不得吐著舌頭吃飯。吐著舌頭吃飯的人，不符合戒律和修行。』 那些六群比丘不咀嚼飯就吞嚥。世尊看見后告誡他們說：『不得不咀嚼飯就吞嚥。不咀嚼飯就吞嚥的人，不符合戒律和修行。』 那些六群比丘用沾滿油膩的大拇指去取飲料。世尊看見后告誡他們說：『不得用沾滿油膩的大拇指去取飲料。用沾滿油膩的大拇指去取飲料的人，不符合戒律和修行。』 那些六群比丘大把抓飯，用手掌按壓塞入口中。世尊看見后告誡他們說：『不得大把抓飯，用手掌按壓塞入口中。大把抓飯，用手掌按壓塞入口中』
【English Translation】 English version 'Alright.' Those six group Bhikkhus (a group of unruly monks) picked at the food in their rice. The World-Honored One (a respectful title for Shakyamuni Buddha), seeing this, admonished them, 'You must not pick at the food in your rice. Those who pick at the food in their rice do not conform to the precepts and practice.' Those six group Bhikkhus dipped their thumbs, covered in rice, into their bowls to eat. The World-Honored One admonished them, 'You must not dip your thumbs, covered in rice, into your bowls to eat. Those who dip their thumbs, covered in rice, into their bowls to eat do not conform to the precepts and practice.' Those six group Bhikkhus grabbed handfuls of rice to eat. The World-Honored One admonished them, 'You must not grab handfuls of rice to eat. Those who grab handfuls of rice to eat do not conform to the precepts and practice.' Those six group Bhikkhus picked up rice from everywhere to eat. The World-Honored One, seeing this, admonished them, 'You must not pick up rice from everywhere to eat. Those who pick up rice from everywhere to eat do not conform to the precepts and practice.' Those six group Bhikkhus ate while sniffling. The World-Honored One, seeing this, admonished them, 'You must not eat while sniffling. Those who eat while sniffling do not conform to the precepts and practice.' Those six group Bhikkhus ate while shaking their hands. The World-Honored One, seeing this, admonished them, 'You must not eat while shaking your hands. Those who eat while shaking their hands do not conform to the precepts and practice.' Those six group Bhikkhus ate with slurping sounds. The World-Honored One, seeing this, admonished them, 'You must not eat with slurping sounds. Those who eat with slurping sounds do not conform to the precepts and practice.' Those six group Bhikkhus ate while licking their hands. The World-Honored One, seeing this, admonished them, 'You must not eat while licking your hands. Those who eat while licking your hands do not conform to the precepts and practice.' Those six group Bhikkhus wiped their bowls with bent fingers and then licked them. The World-Honored One, seeing this, admonished them, 'You must not wipe your bowls with bent fingers and then lick them. Those who wipe their bowls with bent fingers and then lick them do not conform to the precepts and practice.' Those six group Bhikkhus ate while sticking out their tongues. The World-Honored One, seeing this, admonished them, 'You must not eat while sticking out your tongues. Those who eat while sticking out their tongues do not conform to the precepts and practice.' Those six group Bhikkhus swallowed their rice without chewing. The World-Honored One, seeing this, admonished them, 'You must not swallow your rice without chewing. Those who swallow their rice without chewing do not conform to the precepts and practice.' Those six group Bhikkhus used their greasy thumbs to take drinks. The World-Honored One, seeing this, admonished them, 'You must not use your greasy thumbs to take drinks. Those who use their greasy thumbs to take drinks do not conform to the precepts and practice.' Those six group Bhikkhus grabbed large handfuls of rice and pressed them into their mouths with their palms. The World-Honored One, seeing this, admonished them, 'You must not grab large handfuls of rice and press them into your mouths with your palms. Grabbing large handfuls of rice and pressing them into your mouths with your palms'
內口中者，不應戒行。」彼六群比丘揣飯過四指本食。世尊告曰：「不得揣食過四指本。過四指本者，不應戒行。」彼六群比丘大張口食。世尊見而告曰：「不得大張口食。大張口食者，不應戒行。」彼六群比丘揣飯未至大張口待。世尊見而告曰：「揣飯未至不得大張口待。大張口待者，不應戒行。」彼六群比丘含飯語。世尊見而告曰：「不得含飯語。含飯語者，不應戒行。」彼六群比丘不病請羹飯。世尊見而告曰：「不病不得請羹飯。請羹飯者，不應戒行。」彼六群比丘以飯覆羹上更索羹。世尊見而告曰：「不得以飯覆羹上更索羹。飯覆羹上更索羹者，不應戒行。」彼六群比丘左右顧視比坐缽飯多少。世尊見而告曰：「不得左右顧視比坐缽飯多少。左右顧視比坐缽飯多少者，不應戒行。」彼六群比丘不視缽而食。世尊見而告曰：「不得不視缽而食。不視缽而食者，不應戒行。」彼六群比丘擇人受食。世尊見而告曰：「不得擇人受。擇人受者，不應戒行。」彼六群比丘澡缽餘食不語施主而棄。世尊見而告曰：「澡缽餘食，主人不聽不棄。棄者，不應戒行。」
佛世尊游舍衛國祇樹給孤獨園。王波斯匿自作限制：「盡命，佛在舍衛國祇樹給孤獨園，自要日往謁拜世尊。若我一不去，大臣謫吾五百兩金。」語諸大臣
【現代漢語翻譯】 現代漢語譯本： 『口中有食物的人，不應該進行戒律和修行。』六群比丘（佛教僧團中的一群行為不端的比丘）抓取的飯食超過了四指的量。世尊（釋迦牟尼佛的尊稱）告誡說：『不得抓取超過四指量的飯食。超過四指量者，不應進行戒律和修行。』六群比丘大張著嘴吃飯。世尊看見后告誡說：『不得大張著嘴吃飯。大張著嘴吃飯者，不應進行戒律和修行。』六群比丘抓取飯食后，未送到嘴邊就大張著嘴等待。世尊看見后告誡說：『抓取飯食后，未送到嘴邊不得大張著嘴等待。大張著嘴等待者，不應進行戒律和修行。』六群比丘嘴裡含著飯說話。世尊看見后告誡說：『不得嘴裡含著飯說話。嘴裡含著飯說話者，不應進行戒律和修行。』六群比丘沒有生病卻請求羹飯。世尊看見后告誡說：『沒有生病不得請求羹飯。請求羹飯者，不應進行戒律和修行。』六群比丘用飯蓋在羹上，然後又索要羹。世尊看見后告誡說：『不得用飯蓋在羹上，然後又索要羹。用飯蓋在羹上，然後又索要羹者，不應進行戒律和修行。』六群比丘左右觀看比較同座比丘缽中飯食的多少。世尊看見后告誡說：『不得左右觀看比較同座比丘缽中飯食的多少。左右觀看比較同座比丘缽中飯食多少者，不應進行戒律和修行。』六群比丘不看著缽而吃飯。世尊看見后告誡說：『不得不看著缽而吃飯。不看著缽而吃飯者，不應進行戒律和修行。』六群比丘選擇性地接受食物。世尊看見后告誡說：『不得選擇性地接受食物。選擇性地接受食物者，不應進行戒律和修行。』六群比丘清洗缽后，剩餘的食物不告知施主就丟棄。世尊看見后告誡說：『清洗缽后剩餘的食物，主人不允許不得丟棄。丟棄者，不應進行戒律和修行。』
佛世尊（釋迦牟尼佛的尊稱）在舍衛國（古印度王國）的祇樹給孤獨園（Anathapindika's Park）游化。波斯匿王（King Pasenadi）自己制定限制：『只要佛在舍衛國祇樹給孤獨園，我就要每天前往謁見拜訪世尊。如果有一天不去，大臣們就要罰我五百兩黃金。』他這樣告訴各位大臣。
【English Translation】 English version: 『One who has food in their mouth should not engage in precepts and practice.』 The group of six bhikkhus (a group of misbehaving monks in the Buddhist Sangha) took handfuls of rice exceeding four fingers' width. The World-Honored One (a title for Shakyamuni Buddha) admonished them, saying, 『One must not take handfuls of food exceeding four fingers' width. One who exceeds four fingers' width should not engage in precepts and practice.』 The group of six bhikkhus ate with their mouths wide open. The World-Honored One saw this and admonished them, saying, 『One must not eat with one's mouth wide open. One who eats with their mouth wide open should not engage in precepts and practice.』 The group of six bhikkhus, having taken a handful of rice, waited with their mouths wide open before bringing it to their mouths. The World-Honored One saw this and admonished them, saying, 『Having taken a handful of rice, one must not wait with one's mouth wide open before bringing it to their mouths. One who waits with their mouth wide open should not engage in precepts and practice.』 The group of six bhikkhus spoke with food in their mouths. The World-Honored One saw this and admonished them, saying, 『One must not speak with food in one's mouth. One who speaks with food in their mouth should not engage in precepts and practice.』 The group of six bhikkhus requested soup and rice when they were not ill. The World-Honored One saw this and admonished them, saying, 『One must not request soup and rice when one is not ill. One who requests soup and rice should not engage in precepts and practice.』 The group of six bhikkhus covered the soup with rice and then asked for more soup. The World-Honored One saw this and admonished them, saying, 『One must not cover the soup with rice and then ask for more soup. One who covers the soup with rice and then asks for more soup should not engage in precepts and practice.』 The group of six bhikkhus looked around to compare the amount of rice in the bowls of those sitting nearby. The World-Honored One saw this and admonished them, saying, 『One must not look around to compare the amount of rice in the bowls of those sitting nearby. One who looks around to compare the amount of rice in the bowls of those sitting nearby should not engage in precepts and practice.』 The group of six bhikkhus ate without looking at their bowls. The World-Honored One saw this and admonished them, saying, 『One must look at one's bowl while eating. One who does not look at one's bowl while eating should not engage in precepts and practice.』 The group of six bhikkhus selectively accepted food from certain people. The World-Honored One saw this and admonished them, saying, 『One must not selectively accept food. One who selectively accepts food should not engage in precepts and practice.』 The group of six bhikkhus discarded the leftover food after washing their bowls without informing the donor. The World-Honored One saw this and admonished them, saying, 『One must not discard the leftover food after washing one's bowl without the donor's permission. One who discards it should not engage in precepts and practice.』
The World-Honored Buddha (a title for Shakyamuni Buddha) was traveling in Shravasti (an ancient Indian city) at Anathapindika's Park (Jetavana). King Pasenadi (King Pasenadi) made a rule for himself: 『As long as the Buddha is in Shravasti at Anathapindika's Park, I will visit and pay respects to the World-Honored One every day. If I miss even one day, my ministers must fine me five hundred gold pieces.』 He said this to his ministers.
：「掃灑祇桓，今日欲往禮覲世尊。」諸臣聞王教而不從命。王復再三，語諸臣：「掃灑祇桓，今日欲往禮覲世尊。」諸臣聞教而不從命。王波斯匿便瞋恚，語諸大臣：「敕掃灑祇桓，何以不從我教、不掃祇桓。不從我教、不掃祇桓者，盡梟其頭首。次著道上，足躡至祇桓門。」諸臣聞此語，自相謂言：「此王兇暴無有慈心，能取我等爾耳。」便往掃灑祇桓。即來白王：「掃灑已訖。大王！今是時。」王波斯匿便敕御者：「汝往嚴羽寶車，我今欲往禮覲世尊。」時御者即往嚴車駕在門外，來入白王：「嚴車已竟。大王！今正是時。」時王波斯匿乘羽寶車，從舍衛城至祇桓門外，下車卻五威儀，去蓋、脫冠、珠柄拂、刻鏤屣、解劍，將步從至如來所，頭面禮足，卻坐一面。王波斯匿聞非人間香，世尊與王說法不入王意，意但在香上。世尊知而問王波斯匿：「王今日何以不大聽法而有二心？」王波斯匿白世尊曰：「少小生長深宮，八歲知王事，遍庫藏中有種種香：木榓、青木、栴檀、蔑錢、雞舌，聞香盡識。初不聞此非人間之香。此是誰香？愿世尊告。」世尊告曰：「大王欲見此香乎？」「唯然欲見。」時世尊出右臂百相莊嚴，以手按地，有骸骨出長五丈六(七人人八尺)，上升虛空坐臥飛行，或坐三昧放種種光，青黃赤
【現代漢語翻譯】 現代漢語譯本： 『打掃裝飾祇桓精舍（Jetavana Vihara），今天我要去禮拜覲見世尊。』眾大臣聽了國王的命令卻不遵從。國王再次、再三地對眾大臣說：『打掃裝飾祇桓精舍，今天我要去禮拜覲見世尊。』眾大臣聽了命令仍然不遵從。國王波斯匿（Prasenajit）便生氣了，對眾大臣說：『命令你們打掃裝飾祇桓精舍，為什麼不聽從我的命令、不打掃祇桓精舍？不聽從我的命令、不打掃祇桓精舍的人，全部斬首示眾。然後把頭顱放在道路上，用腳踩踏直到祇桓精舍的門口。』眾大臣聽了這些話，互相說道：『這個國王兇殘暴虐沒有慈悲心，能夠這樣對待我們啊。』於是便前往打掃裝飾祇桓精舍，然後來稟告國王：『已經打掃裝飾完畢。大王！現在是時候了。』國王波斯匿便命令御者：『你去準備裝飾華麗的寶車，我現在要去禮拜覲見世尊。』當時御者立刻前往準備好車輛，停在門外，然後進來稟告國王：『已經準備好車輛了。大王！現在正是時候。』當時國王波斯匿乘坐裝飾華麗的寶車，從舍衛城（Sravasti）前往祇桓精舍的門外，下車後去除五種威儀的裝飾，去掉車蓋、脫下王冠、放下珠柄拂塵、脫下雕刻精美的鞋子、解下佩劍，步行前往如來（Tathagata）所在的地方，以頭面禮拜佛足，然後退到一旁坐下。國王波斯匿聞到非人間所有的香氣，世尊與國王說法，但說法的內容沒有進入國王的心意，國王的心意只在香氣上。世尊知道國王的心意，便問國王波斯匿：『大王今天為什麼不專心聽法，反而心有二用呢？』國王波斯匿稟告世尊說：『我從小生長在深宮之中，八歲就開始處理國家政事，遍覽國庫，其中有各種各樣的香：木榓香（Tagara）、青木香（Costus）、栴檀香（Sandalwood）、蔑錢香（Nakula）、雞舌香（Clove），聞到這些香氣我都能辨識。我從來沒有聞到過這種非人間所有的香氣。這香氣是誰的？希望世尊告訴我。』世尊告訴國王說：『大王想要見到這香氣的來源嗎？』『是的，我想要見到。』當時世尊伸出右臂，具足百種相好莊嚴，用手按住地面，便有骸骨出現，高五丈六尺（按照七人高，每人八尺計算），上升到虛空中，或坐或臥或飛行，或者安坐在三昧（Samadhi）中，放出各種各樣的光芒，青色、黃色、赤色
【English Translation】 English version: 『Clean and adorn the Jetavana Vihara (Jetavana Vihara, a Buddhist monastery), today I wish to go and pay homage to the World Honored One (another name for Buddha).』 The ministers heard the king's command but did not obey. The king repeated again and again, saying to the ministers, 『Clean and adorn the Jetavana Vihara, today I wish to go and pay homage to the World Honored One.』 The ministers heard the command but still did not obey. King Prasenajit (Prasenajit, King of Kosala) became angry and said to the great ministers, 『I ordered you to clean and adorn the Jetavana Vihara, why do you not obey my command and not clean the Jetavana Vihara? Those who do not obey my command and do not clean the Jetavana Vihara will have their heads cut off and displayed. Then place their heads on the road and trample on them with your feet to the gate of the Jetavana Vihara.』 The ministers heard these words and said to each other, 『This king is fierce and cruel and has no compassion, he is capable of treating us like this.』 So they went to clean and adorn the Jetavana Vihara and then came to report to the king, 『The cleaning and adornment is complete. Great King! Now is the time.』 King Prasenajit then ordered the charioteer, 『Go and prepare the ornate and precious chariot, I now wish to go and pay homage to the World Honored One.』 At that time, the charioteer immediately went to prepare the chariot and parked it outside the gate, then came in to report to the king, 『The chariot is ready. Great King! Now is the right time.』 At that time, King Prasenajit rode in the ornate and precious chariot, from Sravasti (Sravasti, an ancient city in India) to outside the gate of the Jetavana Vihara, got out of the chariot and removed the five symbols of royal authority, taking off the canopy, removing the crown, putting down the jeweled whisk, taking off the carved sandals, and unsheathing the sword, and walked to the place where the Tathagata (Tathagata, another name for Buddha) was, prostrated himself with his head and face at the Buddha's feet, and then sat down to one side. King Prasenajit smelled a fragrance that was not of this world, and the World Honored One was teaching the Dharma to the king, but the content of the Dharma did not enter the king's mind, the king's mind was only on the fragrance. The World Honored One knew the king's mind and asked King Prasenajit, 『Great King, why are you not listening attentively to the Dharma today, but are of two minds?』 King Prasenajit reported to the World Honored One, 『I grew up in the deep palace from a young age, and began to handle state affairs at the age of eight, and have seen all the treasures in the treasury, among which there are various kinds of fragrances: Tagara (Tagara, a type of fragrant wood), Costus (Costus, a type of fragrant root), Sandalwood (Sandalwood, a type of fragrant wood), Nakula (Nakula, a type of fragrant spice), Clove (Clove, a type of fragrant spice), I can recognize all these fragrances when I smell them. I have never smelled this fragrance that is not of this world. Whose fragrance is this? I hope the World Honored One will tell me.』 The World Honored One told the king, 『Great King, do you want to see the source of this fragrance?』 『Yes, I want to see it.』 At that time, the World Honored One extended his right arm, adorned with a hundred auspicious marks, and pressed his hand on the ground, and then skeletons appeared, five zhang and six chi tall (calculated based on seven people, each eight chi tall), rising into the sky, either sitting or lying down or flying, or sitting in Samadhi (Samadhi, a state of meditative consciousness), emitting various kinds of light, blue, yellow, red
白或琉璃色，東涌西沒四方皆爾，身下出水身上出火、身下出火身上出水，作若干變化還沒于地。舉一祇桓聞此骸骨香。王波斯匿白佛：「此誰骸骨？」世尊告王曰：「是辟支三佛骨。」王白世尊：「本作何功德有此妙香？」世尊告曰：「去此久遠無數劫時，人壽二十千歲，有迦葉多陀阿竭三耶三佛出世，廣與眾生說法，于無餘泥洹而般泥洹。是時有王名執鞞(音蒲迷反)王，載香華幡蓋幢麾螺鼓，作倡伎樂種種供養而阇維之。時王執鞞便作是念：『欲與迦葉如來作偷婆。何者為妙？』爾時四城門內有四大龍王，從水而出，化作婆羅門形來住王前，擎手問訊，各一面坐：『不審大王為迦葉作何等偷婆？』王答言：『當筑土作。』時四人白王：『凡常人死與筑土為墳，況此世尊而筑土耶？』王問四人：『欲云何作？』四人報言：『用四寶作。』時王報言：『舉閻浮提賣不得一寶，況四寶乎。』時四人便作是念：『王必不識我是龍王。』即白王曰：『我是龍王，非凡常人。住此城四門內，所有宮殿或金或銀或琉璃水精。王遣巧手於四城門裡作塹，其有金者則成金塹，其有銀水精琉璃皆成銀水精琉璃塹。』時王即遣人於四城裡作塹，皆成四種寶塹，作迦葉偷婆，縱一由延、廣一由延、高一由延，上剎帝隸，剎帝隸(蓋承露盤
【現代漢語翻譯】 現代漢語譯本 白色的或者琉璃色的光芒，從東方涌現，向西方隱沒，四面八方都是這樣。身體下方涌出水，身體上方冒出火；或者身體下方冒出火，身體上方涌出水，顯現出各種各樣的變化，最終隱沒于大地之中。僅僅舉起一根祇桓（Jetavana，祇樹給孤獨園）就能聞到這骸骨散發出的香味。波斯匿王（Prasenajit，拘薩羅國國王）問佛陀：『這是誰的骸骨？』 世尊告訴國王說：『這是辟支佛（Pratyekabuddha，緣覺）的舍利。』國王問世尊：『他生前做了什麼功德，才能有如此美妙的香味？』 世尊告訴國王說：『從現在起很久很久以前，無數劫之前，那時人們的壽命有兩萬歲。有迦葉多陀阿竭三耶三佛（Kasyapa Tathagata Samyak-sambuddha，迦葉佛）出世，廣泛地為眾生說法，最終進入無餘涅槃（nirvana，完全的寂滅）。當時有一位國王名叫執鞞（音蒲迷反）（King Krisa），用香、花、幡、蓋、幢、麾、螺、鼓，以及各種歌舞音樂來供養和火化迦葉佛。當時執鞞王就想：『我想為迦葉如來建造一座窣堵波（stupa，佛塔），用什麼材料最好呢？』 這時，四座城門內有四大龍王，從水中出來，化作婆羅門（Brahmin，古印度祭司）的模樣來到國王面前，舉手問訊，各自在一面坐下，問道：『不知道大王要為迦葉佛建造什麼樣的窣堵波？』國王回答說：『打算用土來建造。』 這時，四個人對國王說：『普通人死了才用土堆成墳墓，何況是世尊呢，怎麼能用土來建造呢？』國王問四個人：『那你們想用什麼材料建造呢？』四個人回答說：『用四寶來建造。』 當時國王說：『即使賣掉整個閻浮提（Jambudvipa，我們所居住的這個世界）也得不到一件寶物，更何況是四寶呢。』這時，四個人心想：『國王一定不認識我們是龍王。』就對國王說：『我們是龍王，不是普通人。住在城池的四個門內，所有的宮殿都是用金、銀、琉璃、水精建造的。大王可以派巧匠在四個城門內挖掘壕溝，凡是有金的地方就成為金塹，凡是有銀、水精、琉璃的地方就成為銀、水精、琉璃塹。』 當時國王就派人在四個城門裡挖掘壕溝，都變成了四種寶物構成的壕溝，用來建造迦葉佛的窣堵波，長一由延（yojana，古印度長度單位，約合13-16公里），寬一由延，高一由延，上面有剎帝隸（ksatriya，古印度武士階層），剎帝隸（蓋承露盤）
【English Translation】 English version White or lapis lazuli-colored light emanated, surging from the east and disappearing in the west, the same in all directions. Water sprang from beneath the body, and fire from above; or fire from below and water from above, manifesting various transformations before vanishing into the earth. Merely raising a Jetavana (Jetavana, the Grove of Anathapindika) would allow one to smell the fragrance of these bones. King Prasenajit (Prasenajit, King of Kosala) asked the Buddha, 'Whose bones are these?' The World Honored One told the king, 'These are the relics of a Pratyekabuddha (Pratyekabuddha, a solitary Buddha).' The king asked the World Honored One, 'What meritorious deeds did he perform in his past life to possess such a wonderful fragrance?' The World Honored One told the king, 'A long, long time ago, countless kalpas (kalpa, an aeon) ago, when people's lifespans were twenty thousand years, Kasyapa Tathagata Samyak-sambuddha (Kasyapa Tathagata Samyak-sambuddha, the Buddha Kasyapa) appeared in the world, widely preaching the Dharma to sentient beings, and ultimately entered nirvana (nirvana, complete extinction) without remainder. At that time, there was a king named King Krisa (King Krisa), who used incense, flowers, banners, canopies, streamers, pennants, conches, drums, and various songs and music to make offerings and cremate Kasyapa Buddha. King Krisa then thought, 'I want to build a stupa (stupa, a Buddhist monument) for Kasyapa Tathagata. What material would be best?' At that moment, the four great Dragon Kings from the four city gates emerged from the water, transformed into the form of Brahmins (Brahmin, a member of the priestly class in ancient India), came before the king, greeted him with folded hands, and sat down on one side each, asking, 'We do not know what kind of stupa the Great King intends to build for Kasyapa Buddha?' The king replied, 'I plan to build it with earth.' At that time, the four men said to the king, 'Ordinary people are buried with mounds of earth as graves, how much more so the World Honored One? How can you build it with earth?' The king asked the four men, 'What materials do you suggest using?' The four men replied, 'Use the four treasures to build it.' At that time, the king said, 'Even if the entire Jambudvipa (Jambudvipa, the continent where we live) were sold, one treasure could not be obtained, let alone four treasures.' At that moment, the four men thought, 'The king must not recognize that we are Dragon Kings.' They said to the king, 'We are Dragon Kings, not ordinary people. We dwell within the four gates of this city, and all the palaces are built of gold, silver, lapis lazuli, and crystal. The Great King can send skilled craftsmen to dig moats within the four city gates, and wherever there is gold, it will become a golden moat; wherever there is silver, crystal, or lapis lazuli, it will become a silver, crystal, or lapis lazuli moat.' At that time, the king sent people to dig moats within the four city gates, and they all became moats made of the four treasures, used to build the stupa of Kasyapa Buddha, one yojana (yojana, an ancient Indian unit of distance, approximately 13-16 kilometers) in length, one yojana in width, and one yojana in height, with a ksatriya (ksatriya, the warrior class in ancient India) on top, a ksatriya (a dew-receiving plate).
最上)去案[跳-兆+奈]一拘恕(一鳴八千尺四之由延)。作迦葉偷婆竟，而欲䁥夜泥(打𣏾封地)。王遣人于城裡振鐸，令其賣華者盡詣宮門。『我當與直。』有一長者子，常詣淫種淫色。時此婦人敕一婢使：『彼長者子持華來者便與開門。若無華者勿與開門。』時長者子來詣此門。婢問：『是誰。』答言：『是長者子。』婢問：『有華來不？』答言：『無華。』『若無華者不得來入。』時長者子便作是念：『此城中華甚貴，不可得。唯迦葉佛偷婆中華易得。』即往入迦葉偷婆，盛滿白㲲華而還。日已暮，城門閉，從水竇入，扣淫種門。婢便問：『是誰。』答曰：『長者子。』婢復問：『有華來不？』答言：『有華。』開門呼前，即入持華與淫種婦。中夜交通，嚮明身體一切生瘡，如芥子瘡，漸轉大如蜱豆，轉如大豆，轉如阿摩勒，轉如鞞醯勒，如小百子瓠，身體膿潰黑血流出。時此淫婦即敕婢使將投坑中。其婢白言：『不可。當告其父。』時婢即往語其父：『賢子有患，可往看視。』其父即來四人共舁還家，呼諸良醫，語言：『此童子有是患苦，當云何療治？』諸醫答言：『當須九兩牛頭栴檀。』其父問：『欲何為？』醫答：『三兩用涂身，三兩用服，三兩用熏衣。』其父便作是念：『所有錢財盡輸淫婦舍。牛
【現代漢語翻譯】 現代漢語譯本： （最上）他跑到案邊，猛地抓住拘恕（一種鳥，一鳴八千尺，四處遊蕩）。他做了迦葉（Kasyapa，古印度聖人）的佛塔后，想要偷偷地進入泥（可能是指某種地方或狀態）。國王派人在城裡搖鈴，命令所有賣花的人都到宮門來。『我將給予他們報酬。』 有一位長者（富人）的兒子，經常去淫蕩的（此處原文如此，可能指妓女或類似身份的女性）。當時，這位婦人命令一個婢女說：『如果那位長者子帶著花來，就給他開門。如果沒有花，就不要給他開門。』當時，這位長者子來到這扇門前。婢女問：『是誰？』回答說：『是長者子。』婢女問：『有花來嗎？』回答說：『沒有花。』『如果沒有花，就不能進來。』 當時，這位長者子便這樣想：『這座城裡的花非常昂貴，不容易得到。只有迦葉佛（Kasyapa Buddha）的佛塔里的花容易得到。』於是他前往迦葉佛塔，盛滿了白㲲花（一種白色的粗布）而返回。天色已晚，城門關閉，他從水溝進入，敲打淫種（此處原文如此）的門。婢女便問：『是誰？』回答說：『長者子。』婢女又問：『有花來嗎？』回答說：『有花。』婢女打開門叫他進去，他便進去把花給了淫種婦。半夜交合，快到天亮時，他的身體上生滿了瘡，像芥菜籽一樣，漸漸變得像蜱豆一樣大，又像大豆一樣大，又像阿摩勒（一種水果）一樣大，又像鞞醯勒（另一種水果）一樣大，像小百子瓠（一種葫蘆）一樣大，身體潰爛流出黑色的膿血。 當時，這位（此處原文如此）就命令婢女將他扔到坑裡。婢女說：『不可以。應該告訴他的父親。』當時，婢女就去告訴他的父親說：『您的兒子生病了，可以去看看他。』他的父親就來了，四個人一起把他擡回家，叫來各位良醫，說：『這個童子有這樣的病痛，應該如何治療？』各位醫生回答說：『需要九兩牛頭栴檀（一種名貴的香木）。』他的父親問：『想要做什麼？』醫生回答說：『三兩用來塗抹身體，三兩用來服用，三兩用來熏衣服。』他的父親便這樣想：『所有的錢財都輸給了**（此處原文如此）的住所。牛
【English Translation】 English version: (The most superior one) rushed to the table and grabbed Kujushu (a bird that cries eight thousand feet high and roams around). After making the stupa of Kasyapa (an ancient Indian sage), he wanted to sneak into the mud (possibly referring to a place or state). The king sent people to ring the bell in the city, ordering all flower sellers to go to the palace gate. 'I will give them rewards.' There was a son of a Changzhe (wealthy man) who often went to a licentious ** (the original text is like this, possibly referring to a prostitute or a woman with a similar status). At that time, this woman ordered a maid to say: 'If that Changzhe's son comes with flowers, open the door for him. If there are no flowers, do not open the door for him.' At that time, this Changzhe's son came to this door. The maid asked: 'Who is it?' He replied: 'It is the Changzhe's son.' The maid asked: 'Are there any flowers?' He replied: 'No flowers.' 'If there are no flowers, you cannot come in.' At that time, this Changzhe's son thought: 'The flowers in this city are very expensive and not easy to get. Only the flowers in the stupa of Kasyapa Buddha (Kasyapa Buddha) are easy to get.' So he went to the Kasyapa Buddha stupa, filled it with white Diehua (a kind of white coarse cloth) and returned. It was late, the city gate was closed, he entered from the drain, and knocked on the door of Yinzong (the original text is like this). The maid asked: 'Who is it?' He replied: 'Changzhe's son.' The maid asked again: 'Are there any flowers?' He replied: 'There are flowers.' The maid opened the door and called him in, and he went in and gave the flowers to the licentious woman. In the middle of the night, they had intercourse, and as dawn approached, his body was covered with sores, like mustard seeds, gradually becoming as big as tick beans, as big as soybeans, as big as Amalaka (a kind of fruit), as big as Vibhitaka (another kind of fruit), as big as a small gourd, and pus and black blood flowed out of his body. At that time, this ** (the original text is like this) ordered the maid to throw him into the pit. The maid said: 'No. We should tell his father.' At that time, the maid went to tell his father: 'Your son is sick, you can go and see him.' His father came, and four people carried him home together, called the doctors, and said: 'This boy has such pain, how should he be treated?' The doctors replied: 'Nine taels of sandalwood (a precious fragrant wood) are needed.' His father asked: 'What do you want to do?' The doctor replied: 'Three taels are used to apply to the body, three taels are used to take orally, and three taels are used to fumigate the clothes.' His father thought: 'All the money has been lost to the residence of ** (the original text is like this). Cow
頭栴檀其價甚貴，恐不能辦。』語諸親里眾：『為我辦少許。』即得九兩牛頭栴檀。在病人前于石上磨。病者問：『欲作何等？』其父答曰：『用涂瘡。』其子白父：『我所犯罪重。臥我著栴檀林中，猶不能令我病癒。』父母問：『是何重罪？』其子具如事白：『愿以此九兩栴檀施我。』即持栴檀與。『愿父母舁我至迦葉佛偷婆。』即四人舁往，執三兩牛頭栴檀，便作是語：『近所取迦葉佛華者，持此香償價。其餘六兩，持上迦葉佛。』便發願言：『緣是功德，莫墮泥犁、薜荔、畜生，唯生天上人中，最後得辟支佛而般泥洹。』即時身體瘡愈，去時輿往還自步行。後命終，生三十三天上。當生之日，諸天無不聞其栴檀香。天上壽終，生此人間，一一毛孔盡作栴檀香，出家學道得辟支佛，于無餘泥洹而般泥洹。般泥洹已來，至今日五百歲，骸骨不朽，故有此非世之香，使此祇桓盡聞其香。」說是語時，數千萬人發辟支佛意。「大王！爾時長者子者，今辟支佛骸骨是。」世尊與王說法，說法已默然而住。爾時王波斯匿從坐起，頭面作禮而去，乘羽寶車還舍衛城。
時六群比丘，王乘車並與說法。十二法比丘見，往白世尊。世尊告曰：「不得與乘車人說法。與乘車人說法者，不應戒行。」彼六群比丘，王在前、自在後
【現代漢語翻譯】 現代漢語譯本： 『牛頭栴檀（一種珍貴的檀香）價格非常昂貴，恐怕我辦不到。』 他告訴所有的親戚朋友：『請為我準備少許。』 隨即得到了九兩牛頭栴檀。他在病人面前的石頭上研磨。病人問：『想要做什麼？』 他的父親回答說：『用來塗抹瘡。』 他的兒子告訴父親：『我所犯的罪過很重。即使把我放在栴檀林中，也不能使我的病痊癒。』 父母問：『是什麼重罪？』 他的兒子詳細地說明：『希望把這九兩栴檀佈施給我。』 隨即拿著栴檀給予了他。『希望父母抬我到迦葉佛（過去七佛之一）偷婆（佛塔）。』 於是四個人抬著他前往，拿著三兩牛頭栴檀，便說了這樣的話：『最近採摘迦葉佛鮮花的人，用這香來償還價格。其餘的六兩，用來供奉迦葉佛。』 便發願說：『因為這個功德，不要墮入泥犁（地獄）、薜荔（餓鬼）、畜生道，只生在天上人間，最後證得辟支佛（緣覺）而般泥洹（入滅）。』 隨即身體上的瘡痊癒了，去的時候用輿車抬著，回來的時候自己步行。後來命終，生到三十三天上。當他出生的時候，諸天沒有不聞到他的栴檀香的。在天上壽命終結后，生到人間，每一個毛孔都散發出栴檀香，出家學道證得辟支佛，于無餘泥洹（無餘涅槃）而般泥洹。般泥洹以來，直到今天已經五百年了，骸骨沒有腐朽，所以有這種非世間的香氣，使得整個祇桓（祇樹給孤獨園）都聞到他的香氣。』 佛陀說完這些話的時候，數千萬人發起了辟支佛的意願。『大王！當時的長者子，就是現在的辟支佛骸骨。』 世尊為國王說法，說法完畢后默默地住止。當時波斯匿王（古印度拘薩羅國國王）從座位上起身，頭面著地行禮后離去，乘坐著羽寶車返回舍衛城。
當時六群比丘（指喜歡違反戒律的比丘），國王乘坐車並行走時為他說法。十二法比丘看見了，前往稟告世尊。世尊告誡說：『不得為乘坐車的人說法。為乘坐車的人說法的人，不應遵守戒律。』 那六群比丘，國王在前面，自在（指六群比丘）在後面。
【English Translation】 English version: 『The price of ox-head sandalwood (a precious type of sandalwood) is very expensive, I'm afraid I can't afford it.』 He told all his relatives and friends: 『Please prepare a little for me.』 Immediately, he obtained nine taels of ox-head sandalwood. He ground it on a stone in front of the patient. The patient asked: 『What do you want to do?』 His father replied: 『To apply to the sores.』 His son told his father: 『The sins I have committed are very heavy. Even if you put me in a sandalwood forest, it would not cure my illness.』 His parents asked: 『What are these heavy sins?』 His son explained in detail: 『I hope to donate these nine taels of sandalwood to me.』 He then took the sandalwood and gave it to him. 『I hope my parents will carry me to the stupa (pagoda) of Kashyapa Buddha (one of the Seven Buddhas of the Past).』 So four people carried him there, holding three taels of ox-head sandalwood, and said these words: 『Those who recently picked the flowers of Kashyapa Buddha, use this incense to pay for the price. The remaining six taels are used to offer to Kashyapa Buddha.』 Then he made a vow: 『Because of this merit, may I not fall into Naraka (hell), Preta (hungry ghost), or the animal realm, but only be born in the heavens and among humans, and finally attain Pratyekabuddha (Solitary Buddha) and Parinirvana (final extinction).』 Immediately, the sores on his body healed, and he went by carriage but returned on foot. Later, when his life ended, he was born in the Trayastrimsa Heaven (the Heaven of Thirty-three). On the day of his birth, all the gods could not help but smell his sandalwood fragrance. After his life in heaven ended, he was born in the human world, and every pore of his body emitted sandalwood fragrance. He renounced the world, studied the Dharma, and attained Pratyekabuddha, entering Parinirvana in Anupadhisesa-nirvana (Nirvana without remainder). Since his Parinirvana, it has been five hundred years to this day, and his bones have not decayed, so there is this non-worldly fragrance, causing the entire Jetavana (Jetavana Monastery) to smell his fragrance.』 When the Buddha finished speaking these words, tens of millions of people aroused the intention to become Pratyekabuddhas. 『Great King! The son of the elder at that time is the bones of this Pratyekabuddha now.』 The World-Honored One preached the Dharma to the king, and after preaching, remained silent. At that time, King Pasenadi (King of Kosala in ancient India) rose from his seat, prostrated himself with his head to the ground, and left, riding in his feathered treasure carriage back to Sravasti.
At that time, the Six Group Bhikkhus (referring to bhikkhus who liked to violate the precepts), the king was riding in a carriage and preaching to him as he walked. The Twelve Dharma Bhikkhus saw this and went to report to the World-Honored One. The World-Honored One warned: 『One must not preach the Dharma to those riding in a carriage. Those who preach the Dharma to those riding in a carriage should not observe the precepts.』 Those Six Group Bhikkhus, the king was in front, and the unconstrained ones (referring to the Six Group Bhikkhus) were behind.
，與說法。世尊告曰：「人在前、自在後，不應為說法。說法者，不應戒行。」彼六群比丘，王在道中、己在道外，為說法。世尊告曰：「人在道中、己在道外，不應為說法。說法者，不應戒行。」彼六群比丘，王坐、己立，為說法。世尊告曰：「人坐、比丘立，不應為說法。說法者，不應戒行。」彼六群比丘，己在卑坐、王在高坐，為說法。世尊告曰：「己在卑坐、人在高坐，不應為說法。說法者，不應戒行，除其病。」彼六群比丘，王覆頭，與說法。世尊告曰：「人覆頭，不應為說法。說法者，不應戒行。」彼六群比丘，王纏頭，與說法。世尊告曰：「人纏頭，不應為說法。說法者，不應戒行。」彼六群比丘，人左右抄三衣，與說法。世尊告曰：「人左右抄三衣，不應為說法。說法者，不應戒行。」彼六群比丘，人偏曳三衣角，與說法。世尊告曰：「人偏曳三衣角，不應為說法。說法者，不應戒行。」彼六群比丘，人偏垂三衣上角現胸，為說法。世尊告曰：「人偏垂三衣上角，不得為說法。說法者，不應戒行，除病。」彼六群比丘，人反抄三衣著肩上與說法。世尊告曰：「人反抄三衣著肩上，不應為說法。說法者，違戒，除病。」彼六群比丘，人三衣里掉兩臂與說法。世尊告曰：「人三衣里掉兩臂，不應為說法。
【現代漢語翻譯】 現代漢語譯本： 關於說法（Dharma teaching）的規定。世尊（Bhagavan，佛的尊稱）說：『如果對方在前而你在後，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘（Six monks，指行為不端的六位比丘），在國王走在路上時，自己在路邊為他說法。世尊說：『如果對方在路中間而你在路邊，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘，在國王坐著的時候，自己站著為他說法。世尊說：『如果對方坐著而比丘站著，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘，自己坐在低矮的座位上，而國王坐在高高的座位上，為他說法。世尊說：『如果自己坐在低矮的座位上，而對方坐在高高的座位上，不應該為他說法。說法的人，不應該違背戒律，除非對方生病。』那六群比丘，在國王蒙著頭的時候，為他說法。世尊說：『如果對方蒙著頭，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘，在國王纏著頭的時候，為他說法。世尊說：『如果對方纏著頭，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘，在對方用雙手隨意地拿著三衣（Tricivara，比丘所穿的三件袈裟）的時候，為他說法。世尊說：『如果對方用雙手隨意地拿著三衣，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘，在對方隨意地拉扯三衣的角的時候，為他說法。世尊說：『如果對方隨意地拉扯三衣的角，不應該為他說法。說法的人，不應該違背戒律。』那六群比丘，在對方隨意地將三衣的上角垂下來露出胸部的時候，為他說法。世尊說：『如果對方隨意地將三衣的上角垂下來，不應該為他說法。說法的人，不應該違背戒律，除非對方生病。』那六群比丘，在對方反過來拿著三衣搭在肩上的時候，為他說法。世尊說：『如果對方反過來拿著三衣搭在肩上，不應該為他說法。說法的人，違背戒律，除非對方生病。』那六群比丘，在對方把兩隻胳膊放在三衣裡面晃動的時候，為他說法。世尊說：『如果對方把兩隻胳膊放在三衣裡面晃動，不應該為他說法。
【English Translation】 English version: Regarding the rules of Dharma teaching. The Blessed One (Bhagavan, an honorific title for the Buddha) said: 'If the person is in front and you are behind, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks (Six monks, referring to six monks with improper behavior), while the king was walking on the road, they were teaching him the Dharma from the roadside. The Blessed One said: 'If the person is in the middle of the road and you are on the side of the road, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks, while the king was sitting, they were standing and teaching him the Dharma. The Blessed One said: 'If the person is sitting and the monk is standing, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks, they were sitting on a low seat, while the king was sitting on a high seat, and they were teaching him the Dharma. The Blessed One said: 'If you are sitting on a low seat and the person is sitting on a high seat, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts, unless the person is sick.' Those six monks, while the king was covering his head, they were teaching him the Dharma. The Blessed One said: 'If the person is covering his head, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks, while the king was wrapping his head, they were teaching him the Dharma. The Blessed One said: 'If the person is wrapping his head, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks, while the person was casually holding the three robes (Tricivara, the three robes worn by monks) with both hands, they were teaching him the Dharma. The Blessed One said: 'If the person is casually holding the three robes with both hands, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks, while the person was casually pulling the corner of the three robes, they were teaching him the Dharma. The Blessed One said: 'If the person is casually pulling the corner of the three robes, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts.' Those six monks, while the person was casually letting the upper corner of the three robes hang down, exposing the chest, they were teaching him the Dharma. The Blessed One said: 'If the person is casually letting the upper corner of the three robes hang down, one should not teach the Dharma. The one who teaches the Dharma should not violate the precepts, unless the person is sick.' Those six monks, while the person was holding the three robes backwards on the shoulder, they were teaching him the Dharma. The Blessed One said: 'If the person is holding the three robes backwards on the shoulder, one should not teach the Dharma. The one who teaches the Dharma violates the precepts, unless the person is sick.' Those six monks, while the person was swinging both arms inside the three robes, they were teaching him the Dharma. The Blessed One said: 'If the person is swinging both arms inside the three robes, one should not teach the Dharma.
說法者，不應戒行。」彼六群比丘坐，人臥，與說法。世尊告曰：「人臥、比丘坐，不應為說法。說法者，不應戒行。」彼六群比丘，人著革屣，與說法。世尊告曰：「人著革屣，不應為說法。說法者，不應戒行。」彼六群比丘，人著木屐，為說法。世尊告曰：「人著木屐，不應為說法。說法者，不應戒行。」彼六群比丘，人持蓋覆身，與說法。世尊告曰：「人持蓋覆身，不應為說法。說法者，不應戒行。」彼六群比丘，人拄杖，與說法。世尊告曰：「人拄杖，不應為說法。說法者，不應戒行。」彼六群比丘，人持刀，與法說。世尊告曰：「人持刀，一切不得為說法。說法者，不應戒行。」彼六群比丘，人持句子載，與說法。世尊告曰：「人持句子載，一切不得為說法。說法者，不應戒行。」彼六群比丘，人持鉞，與說法。世尊告曰：「人持鉞，不應為說法。說法者，不應戒行。」(鉞與禪帶皆曰阿喻呵，音相似)
彼六群比丘于凈園菜地大小便涕唾。世尊告曰：「不得於凈菜草上大小便涕唾。大小便涕唾者，不應戒行。」彼六群比丘，長者所食水，于中大小便涕唾。世尊告曰：「不得於凈水中大小便涕唾。大小便涕唾者，不應戒行。」彼六群比丘立小便，諸長者見，自相謂言：「此沙門釋子立小便，與尼犍子
【現代漢語翻譯】 現代漢語譯本： 『說法者，不應戒行。』那六群比丘坐著，有人躺著，他們就給人說法。世尊告誡說：『有人躺著，比丘坐著，不應該為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人穿著皮鞋，他們就給人說法。世尊告誡說：『有人穿著皮鞋，不應該為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人穿著木屐，他們就給人說法。世尊告誡說：『有人穿著木屐，不應該為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人用傘蓋遮身，他們就給人說法。世尊告誡說：『有人用傘蓋遮身，不應該為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人拄著枴杖，他們就給人說法。世尊告誡說：『有人拄著枴杖，不應該為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人拿著刀，他們就給人說法。世尊告誡說：『有人拿著刀，絕對不可以為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人拿著句子載（句子載，含義不明，可能指某種武器或工具），他們就給人說法。世尊告誡說：『有人拿著句子載，絕對不可以為他說法。說法者，不應該不遵守戒律。』那六群比丘，有人拿著鉞（yuè，一種斧頭），他們就給人說法。世尊告誡說：『有人拿著鉞，不應該為他說法。說法者，不應該不遵守戒律。』（鉞與禪帶都叫做阿喻呵（Ayuha），發音相似） 那六群比丘在乾淨的園林菜地上大小便、吐痰。世尊告誡說：『不得在乾淨的菜地上大小便、吐痰。大小便、吐痰者，不應該不遵守戒律。』那六群比丘，在長者們食用的水中大小便、吐痰。世尊告誡說：『不得在乾淨的水中大小便、吐痰。大小便、吐痰者，不應該不遵守戒律。』那六群比丘站著小便，各位長者看見了，互相說道：『這些沙門釋子（釋迦牟尼佛的弟子）站著小便，和尼犍子（Nigantha，耆那教的苦行者）一樣。』
【English Translation】 English version: 'One who preaches the Dharma should not violate the precepts.' The group of six monks were sitting, and someone was lying down, and they were preaching the Dharma to him. The World-Honored One (世尊, Shìzūn) said: 'When someone is lying down and the monks are sitting, one should not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was wearing leather shoes, and they were preaching the Dharma to him. The World-Honored One said: 'When someone is wearing leather shoes, one should not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was wearing wooden clogs, and they were preaching the Dharma to him. The World-Honored One said: 'When someone is wearing wooden clogs, one should not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was holding an umbrella to cover his body, and they were preaching the Dharma to him. The World-Honored One said: 'When someone is holding an umbrella to cover his body, one should not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was leaning on a staff, and they were preaching the Dharma to him. The World-Honored One said: 'When someone is leaning on a staff, one should not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was holding a knife, and they were preaching the Dharma. The World-Honored One said: 'When someone is holding a knife, one should absolutely not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was holding a 'juzi zai' (句子載, jūzi zài, meaning unclear, possibly a weapon or tool), and they were preaching the Dharma to him. The World-Honored One said: 'When someone is holding a 'juzi zai', one should absolutely not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' The group of six monks, someone was holding a 'yue' (鉞, yuè, a type of axe), and they were preaching the Dharma to him. The World-Honored One said: 'When someone is holding a 'yue', one should not preach the Dharma to him. One who preaches the Dharma should not violate the precepts.' (Both 'yue' and 'chan dai' (禪帶, chán dài, meditation belt) are called 'Ayuha' (阿喻呵), the pronunciations are similar) The group of six monks urinated, defecated, and spat in the clean garden vegetable patch. The World-Honored One said: 'One must not urinate, defecate, or spit on the clean vegetable patch. One who urinates, defecates, or spits should not violate the precepts.' The group of six monks urinated, defecated, and spat in the water that the elders were drinking. The World-Honored One said: 'One must not urinate, defecate, or spit in clean water. One who urinates, defecates, or spits should not violate the precepts.' The group of six monks urinated standing up. When the elders saw this, they said to each other: 'These 'Shramana Shakyaputra' (沙門釋子, Shāmén Shìjiā Mónífó de dìzǐ, disciples of Shakyamuni Buddha) urinate standing up, just like the 'Nigantha' (尼犍子, Nígénzi, Jain ascetics).'
何異？」往白世尊。世尊告曰：「不得立小便。立小便者，不應戒行，唯除其病。」
佛世尊游舍衛國祇樹給孤獨園。有一長者請佛及比丘僧。彼六群比丘、十七群比丘次直留守，自相便安十七群比丘住守，六群比丘為往請分。時六群比丘即往中道，自相謂言：「我等若得飯食，徐徐在比丘僧后，須日過中當持食往。」比丘僧食竟，與請食分。在比丘后，徐徐往在祇桓門外、或在城下、或在樹下，彷徉不入。時十七群比丘年少不耐饑，出門外望不見，便登大樹望，便見皆在樹下城下坐。諸長者見上樹，來白世尊。世尊告曰：「不得上樹過一人。上樹過一人者，不應戒行，除其恐怖虎狼盜賊。」
佛世尊游舍衛國祇樹給孤獨園。爾時有比丘名斯瞿，好喜斗諍不避尊卑，觸人罵詈諸比丘。十二法比丘往白世尊。世尊告曰：「恕此比丘，如恕癡人。有七悔過法。前為過，即教誨之(一也)。端汝心意，勿令有失(二也)。若愚人為過，教令為默(三也)。不知法者，教令知法(四也)。有所犯過，于比丘僧中如草布地悔過重悔過(五也羊皮四布)。夫誨責比丘有五法：先自無瑕，然後責彼。己既不凈，不能自凈。先自凈，然後凈人。誨責比丘，於此初法端一心意，然後誨責人(一也)。彼誨責比丘口所說不凈，
【現代漢語翻譯】 現代漢語譯本：『有何不同？』他們去稟告世尊。世尊說：『不得站立小便。站立小便者，不應受戒修行，除非是生病。』 佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapindika-ārāma）游化。有一位長者（householder）邀請佛陀和比丘僧團。六群比丘（group of six monks）、十七群比丘（group of seventeen monks）輪流值班留守，他們自行安排。十七群比丘留守，六群比丘前去分發邀請。當時，六群比丘走到半路，互相說道：『我們如果得到飯食，就慢慢地跟在比丘僧團後面，等到日過中午再把食物拿去。』比丘僧團用齋完畢，分給他們請食的份額。他們在比丘僧團後面，慢慢地走到祇桓（Jetavana）門外、或在城下、或在樹下，徘徊不入。當時，十七群比丘年少，不能忍受飢餓，出門外張望不見，便登上大樹眺望，便看見他們都在樹下城下坐著。諸位長者看見有人上樹，來稟告世尊。世尊說：『不得上樹超過一人。上樹超過一人者，不應受戒修行，除非是害怕虎狼盜賊。』 佛世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapindika-ārāma）游化。當時，有一位比丘名叫斯瞿（S瞿），喜歡爭鬥，不避尊卑，觸犯他人，謾罵諸位比丘。十二法比丘（group of twelve monks）去稟告世尊。世尊說：『寬恕這位比丘，如同寬恕癡人。有七種悔過的方法。先前犯錯，就教導他悔過（第一）。端正你的心意，不要讓他有所缺失（第二）。如果愚人為過，教導他保持沉默（第三）。不知法者，教導他知法（第四）。有所犯過，在比丘僧團中如草布地般悔過重罪（第五，羊皮四布）。教誨責備比丘有五種方法：先自己沒有瑕疵，然後責備他人。自己既然不凈，不能使自己清凈。先使自己清凈，然後使他人清凈。教誨責備比丘，對於這最初的方法端正一心一意，然後教誨責備他人（第一）。他教誨責備比丘，口中所說不凈，』
【English Translation】 English version: 『What is the difference?』 They went and reported to the World Honored One (Bhagavat). The World Honored One said: 『One should not stand to urinate. One who stands to urinate should not be engaged in precepts and practice, except in the case of illness.』 The Buddha, the World Honored One, was traveling in Śrāvastī (舍衛國) at the Jetavana Anāthapindika-ārāma (祇樹給孤獨園). There was a householder (長者) who invited the Buddha and the Sangha of monks. The group of six monks (六群比丘) and the group of seventeen monks (十七群比丘) took turns staying behind to guard the monastery, arranging it themselves. The group of seventeen monks stayed behind, and the group of six monks went to distribute the invitations. At that time, the group of six monks went halfway and said to each other: 『If we obtain food, we will slowly follow behind the Sangha of monks, and when the sun has passed noon, we will bring the food.』 After the Sangha of monks had finished eating, they gave them their share of the invited food. They were behind the Sangha of monks, slowly going outside the gate of Jetavana (祇桓), or under the city, or under the trees, wandering around without entering. At that time, the group of seventeen monks were young and could not endure hunger, so they went outside the door to look, but could not see them. Then they climbed a large tree to look, and they saw them all sitting under the trees and under the city. The householders saw someone climbing the tree and came to report to the World Honored One. The World Honored One said: 『One should not climb a tree with more than one person. One who climbs a tree with more than one person should not be engaged in precepts and practice, except in the case of fear of tigers, wolves, or thieves.』 The Buddha, the World Honored One, was traveling in Śrāvastī (舍衛國) at the Jetavana Anāthapindika-ārāma (祇樹給孤獨園). At that time, there was a monk named S瞿 (斯瞿) who liked to fight and argue, without regard for seniority, offending others and scolding the monks. The group of twelve monks (十二法比丘) went to report to the World Honored One. The World Honored One said: 『Forgive this monk, as you would forgive a foolish person. There are seven methods of repentance. If he has transgressed before, then teach him to repent (first). Correct your mind, do not let him have any shortcomings (second). If a foolish person transgresses, teach him to remain silent (third). If he does not know the Dharma, teach him to know the Dharma (fourth). If he has transgressed, repent of his serious transgressions in the Sangha of monks as if spreading grass on the ground (fifth, sheepskin spread in four directions). There are five methods of instructing and rebuking a monk: first, be without flaws yourself, and then rebuke others. Since you are impure, you cannot purify yourself. First purify yourself, and then purify others. When instructing and rebuking a monk, for this initial method, correct your mind and intention, and then instruct and rebuke others (first). He instructs and rebukes the monk, but what he says is impure,』
己口不凈，不能自凈。先自凈己，然後凈人。誨責比丘，於此二法端一心意然後誨責人(二也)。彼誨責比丘己心不凈，不能自凈。先凈己心，然後凈人。誨責比丘，於此三法端一心意然後誨責彼(三也)。誨責比丘行來無度，不能自禁。先自凈己，而後誨人。誨責比丘於此四法端一心意然後誨彼(四也)。誨責比丘不多聞、不聰明，宿無學業。先自勤學，然後教人。誨責比丘於此五法端一心意然後誨彼(五也)。復當學五法：恭敬世尊、法、比丘僧、戒、凈行。此為五法。有所犯過，上座比丘當向下座懺悔，下座比丘當向上座懺悔。當相恕過，不得經宿不悔過。若經宿不悔過者，于鼻貳法不得鼻貳法。諸比丘意已無善有所犯過，上座比丘、下座比丘當共懺悔，于鼻貳法得鼻貳法，諸比丘則得安身行道。」世尊告諸比丘曰：「有過不悔，不應戒行。」(于戒七法，少長老、年少二事。其人以後二五事為七，后五中上下相向悔足了之也) 泥洹僧中律戒不同二(律云：細攝其上。戒云：細攝頭麥飯。揣，反捲也)三衣中(前四同戒，后六對多一抄右肩上)說法(己卑坐、人高座) 搖手至食(律多搖手、雙腳二對。戒多住頓) 受食(律惟平合為一、大張口、捻缽、大指入飯、不嚼吞、大揣、掌推。戒抖擻、指探、獲飯
【現代漢語翻譯】 現代漢語譯本：如果自己口業不清凈，就不能使自己清凈。應該先使自己清凈，然後才能使他人清凈。教誨責備比丘時，對於這兩種方法要端正一心一意，然後才能教誨責備他人（這是第二種情況）。如果教誨責備比丘的人自己內心不清凈，就不能使自己清凈。應該先清凈自己的內心，然後才能清凈他人。教誨責備比丘時，對於這三種方法要端正一心一意，然後才能教誨責備他（這是第三種情況）。教誨責備比丘行為沒有節制，不能自我約束。應該先使自己清凈，然後才能教誨他人。教誨責備比丘時，對於這四種方法要端正一心一意，然後才能教誨他（這是第四種情況）。教誨責備比丘不博學多聞、不聰明，過去沒有學習。應該先自己勤奮學習，然後才能教導他人。教誨責備比丘時，對於這五種方法要端正一心一意，然後才能教誨他（這是第五種情況）。 還應當學習五種法：恭敬世尊（Buddha，佛陀）、法（Dharma，佛法）、比丘僧（Bhikshu Sangha，僧團）、戒（Śīla，戒律）、清凈的修行（Brahmacarya，梵行）。這就是五種法。如果犯了過錯，上座比丘（senior Bhikshu，年長的比丘）應當向下座比丘（junior Bhikshu，年輕的比丘）懺悔，下座比丘應當向上座比丘懺悔。應當互相寬恕過錯，不得隔夜不懺悔。如果隔夜不懺悔，就不能在鼻貳法（Nirvana，涅槃）中得到鼻貳法。如果諸位比丘心中沒有善念而犯了過錯，上座比丘、下座比丘應當共同懺悔，在鼻貳法中得到鼻貳法，諸位比丘就能安身修行。』 世尊（Bhagavan，佛陀）告訴諸位比丘說：『有了過錯不懺悔，不應該持戒修行。』（關於戒律的七種方法，包括年長的和年少的兩種情況。那個人以後用二五事作為七，後面的五種情況中，上下互相懺悔就足夠了。）泥洹僧（Nirvana Sangha，涅槃僧團）中的律（Vinaya，律）和戒（Śīla，戒）有兩種不同（律說：詳細地攝取它的上面。戒說：詳細地攝取頭麥飯。揣，是反捲的意思）。三衣中（前面四種情況與戒相同，後面六種情況對多了一種抄右肩上的動作）。說法（自己卑微地坐著，別人坐在高座上）。搖手至食（律中多搖手、雙腳兩種情況。戒中多住頓）。受食（律中只有平合為一、大張口、捻缽、大指入飯、不嚼吞、大揣、掌推。戒中抖擻、指探、獲飯）。
【English Translation】 English version: If one's own speech is not pure, one cannot purify oneself. One should first purify oneself, and then purify others. When instructing and rebuking a Bhikshu (Buddhist monk), one should focus one's mind on these two methods, and then instruct and rebuke others (this is the second case). If the person instructing and rebuking a Bhikshu has an impure mind, he cannot purify himself. One should first purify one's own mind, and then purify others. When instructing and rebuking a Bhikshu, one should focus one's mind on these three methods, and then instruct and rebuke him (this is the third case). When instructing and rebuking a Bhikshu who acts without restraint and cannot control himself, one should first purify oneself, and then instruct others. When instructing and rebuking a Bhikshu, one should focus one's mind on these four methods, and then instruct him (this is the fourth case). When instructing and rebuking a Bhikshu who is not learned, not intelligent, and has no past learning, one should first study diligently oneself, and then teach others. When instructing and rebuking a Bhikshu, one should focus one's mind on these five methods, and then instruct him (this is the fifth case). One should also learn five things: reverence for the World Honored One (Bhagavan, the Buddha), the Dharma (the teachings of the Buddha), the Bhikshu Sangha (the monastic community), the Śīla (precepts), and pure conduct (Brahmacarya, celibacy). These are the five things. If one has committed a fault, the senior Bhikshu (elder monk) should confess to the junior Bhikshu (younger monk), and the junior Bhikshu should confess to the senior Bhikshu. One should forgive each other's faults, and not let the day pass without confessing. If one does not confess overnight, one cannot obtain Nirvana (liberation) in Nirvana. If the Bhikshus have no good intentions and commit faults, the senior Bhikshu and the junior Bhikshu should confess together, and obtain Nirvana in Nirvana, so that the Bhikshus can live in peace and practice the Way.』 The World Honored One (Bhagavan, the Buddha) told the Bhikshus: 『If one has faults and does not repent, one should not observe the precepts and practice.』 (Regarding the seven methods of precepts, including the two cases of senior and junior. That person later uses two sets of five things as seven, and in the latter five cases, mutual confession is sufficient.) There are two differences between the Vinaya (monastic rules) and Śīla (precepts) in the Nirvana Sangha (community seeking Nirvana) (The Vinaya says: carefully take its top. The Śīla says: carefully take the head of the barley rice. 'Chuan' means to roll back). Among the three robes (the first four cases are the same as the precepts, and the latter six cases have one more action of copying over the right shoulder). Preaching the Dharma (one sits humbly, and the other sits on a high seat). Waving hands to eat (the Vinaya has more waving hands and two pairs of feet. The Śīla has more stopping). Receiving food (the Vinaya only has flatly combining into one, opening the mouth wide, twisting the bowl, putting the thumb into the rice, swallowing without chewing, taking a large lump, and pushing with the palm. The Śīla has shaking, probing with fingers, and obtaining rice).
于咽、博㗱也) 入內(律張目呵叱高聲喚呼。戒自大仰視然也)
鼻奈耶卷第十
【現代漢語翻譯】 現代漢語譯本： 『于咽』（Uyan，含義未知）、『博㗱』（Boqie，含義未知）等情況：進入室內時（需要按照戒律張開眼睛呵斥，高聲喚呼，這是爲了戒除自大和仰視等行為）。
《鼻奈耶》（Vinaya，戒律）卷第十
【English Translation】 English version: Regarding situations such as 'Uyan' (于咽, meaning unknown), 'Boqie' (博㗱, meaning unknown): When entering a room (it is necessary to open the eyes and scold according to the Vinaya, calling out loudly. This is to prevent arrogance and looking upwards).
Vinaya (鼻奈耶, Discipline), Volume 10