T24n1462_善見律毗婆沙

大正藏第 24 冊 No. 1462 善見律毗婆沙

No. 1462

善見律毗婆沙

序品第一

簫齊外國三藏僧伽跋陀羅譯

南無諸佛

若人百億劫，　　不可思議時，　為一切眾生，　　往至疲倦處，　正為世間故，　　南無大慈悲。　由法難知故，　　從生生世間，　稽首頭頂禮，　　甚深微妙法。　破裂壞消盡，　　無明煩惱網，　若戒定智慧，　　解脫具足行。　勤修功德者，　　眾僧良福田，　我今一心歸，　　頭面稽首禮。　歸命三寶竟，　　至演毗尼義，　令正法久住，　　利益饒眾生。　以此功德愿，　　消除諸惡患，　若樂持戒者，　　持戒離眾苦。

說曰：

「律本初說，爾時，佛在毗蘭若，優波離為說之首，時集五百大比丘眾。何以故？如來初成道，于鹿野苑轉四諦法輪，最後說法度須跋陀羅，所應作者已訖，于俱尸那末羅王林娑羅雙樹間，二月十五日平旦時入無餘涅槃。七日後迦葉從葉波國來，與五百比丘僧，往俱尸那國，問訊世尊。路逢一道士，迦葉問曰：『見我師不？』道士答言：『汝師瞿曇沙門，命過已經七日。瞿曇涅槃，諸人天供養，我從彼得此天曼陀羅華。』迦葉與大比丘聞佛已涅槃，

【現代漢語翻譯】現代漢語譯本善見律毗婆沙序品第一簫齊外國三藏僧伽跋陀羅譯南無諸佛若人百億劫，不可思議時，為一切眾生，往至疲倦處，正為世間故，南無大慈悲。由法難知故，從生生世間，稽首頭頂禮，甚深微妙法。破裂壞消盡，無明煩惱網，若戒定智慧，解脫具足行。勤修功德者，眾僧良福田，我今一心歸，頭面稽首禮。歸命三寶竟，至演毗尼義，令正法久住，利益饒眾生。以此功德愿，消除諸惡患，若樂持戒者，持戒離眾苦。說曰：『律本初說，爾時，佛在毗蘭若（Virañā），優波離（Upali）為說之首，時集五百大比丘眾。何以故？如來初成道，于鹿野苑（Mrigadava）轉四諦法輪，最後說法度須跋陀羅（Subhadda），所應作者已訖，于俱尸那末羅王林娑羅雙樹間，二月十五日平旦時入無餘涅槃。七日後迦葉（Kassapa）從葉波國來，與五百比丘僧，往俱尸那國（Kusinara），問訊世尊。路逢一道士，迦葉問曰：『見我師不？』道士答言：『汝師瞿曇（Gotama）沙門，命過已經七日。瞿曇涅槃，諸人天供養，我從彼得此天曼陀羅華。』迦葉與大比丘聞佛已涅槃，

【English Translation】 English version Samantapasadika First Chapter: Introduction Translated by Sanghabhadra of the Song Dynasty Namo Buddhaya (Homage to all Buddhas) If a person, for hundreds of billions of kalpas (aeons), for inconceivable times, For the sake of all sentient beings, goes to places of weariness, Truly for the sake of the world, Homage to the Great Compassionate One. Because the Dharma is difficult to know, from birth to birth in the world, I bow my head in reverence, to the profound and subtle Dharma. Breaking apart, destroying, and completely eliminating, the net of ignorance and afflictions, If there be morality, concentration, and wisdom, the complete practice of liberation. Those who diligently cultivate merit, the Sangha (community) is a good field of blessings, I now wholeheartedly return, bowing my head in reverence. Having taken refuge in the Triple Gem, I will now expound the meaning of the Vinaya (monastic discipline), To make the True Dharma long endure, benefiting and enriching sentient beings. With this merit, I vow to eliminate all evil afflictions, Those who delight in upholding the precepts, may they be freed from all suffering by upholding the precepts. It is said: 'The original text of the Vinaya states that at that time, the Buddha was in Virañā (Virañā), with Upali (Upali) as the chief expounder, and a gathering of five hundred great Bhikkhus (monks). Why? Because the Tathagata (Buddha) had just attained enlightenment and turned the Wheel of the Four Noble Truths in Mrigadava (Deer Park). His last teaching was to liberate Subhadda (Subhadda). Having completed what needed to be done, he entered Parinirvana (final Nirvana) without remainder between the twin Sala trees in the royal grove of Kusinara (Kusinara) on the fifteenth day of the second month at dawn. Seven days later, Kassapa (Kassapa) came from Yebha country with five hundred Bhikkhus, went to Kusinara (Kusinara) to inquire about the World Honored One. On the way, he met an ascetic. Kassapa asked, 'Have you seen my teacher?' The ascetic replied, 'Your teacher, the Shramana (ascetic) Gotama (Gotama), has passed away for seven days. Gotama has entered Nirvana, and humans and devas (gods) are making offerings. I obtained this heavenly Mandarava flower from there.' Kassapa and the great Bhikkhus, upon hearing that the Buddha had entered Nirvana,

宛轉涕哭悶絕躄地。時有比丘，名須跋陀羅摩訶羅言：『止，止！何足啼哭？大沙門在時，是凈是不凈、是應作是不應作。今適我等意，欲作而作，不作而止。』時迦葉默然而憶此語，便自思惟：『惡法未興，宜集法藏。若正法住世，利益眾生。』迦葉復念：『佛在世時語阿難：「我涅槃后，所說法戒即汝大師。」是故我今當演此法。』迦葉惟念：『如來在世時以袈裟納衣施我。』又念：『往昔佛語比丘：「我入第一禪定，迦葉亦入定。」如來如是讚歎我，聖利滿足與佛無異，此是如來威德加我。譬如大王脫身上鎧，施與其子使護其種姓，如來當知，我滅度后迦葉當護正法，是故如來施衣與我。』

「迦葉即集比丘僧，語諸比丘：『我於一時，聞須跋陀羅摩訶羅言：「大沙門在時，是凈是不凈、是應作是不應作。今適我等意，欲作而作，不作而止。」諸長老！我等輩宜出法藏及毗尼藏。』諸比丘白大德迦葉：『大德！當選擇諸比丘，大德迦葉！佛法九關一切悉通，一切學人須陀洹、斯陀含，愛盡比丘，非一百亦非一千，通知三藏者得至四辯，有大神力得三達智，佛所讚歎。又愛盡比丘五百少一，是大德摩訶迦葉！所以選擇五百而少一者，為長老阿難故。若無阿難，無人出法；阿難所以不得入者，正在學地。』

【現代漢語翻譯】現代漢語譯本：（眾人）宛轉啼哭，悶絕倒地。當時有一位比丘（bhiksu，佛教出家人），名叫須跋陀羅摩訶羅（Subhadra-Mahala），說：『停，停！有什麼值得啼哭的？大沙門（Mahasramana，指佛陀）在世時，什麼是清凈的，什麼是不清凈的，什麼是應該做的，什麼是不應該做的，都由他說了算。現在（他去世了）正好合我們的心意，想做什麼就做什麼，不想做什麼就停止。』當時迦葉（Kasyapa）默默地記住了這句話，便自己思量：『惡法還沒有興起，應該聚集法藏（Dharma-skandha，佛法的寶藏）。如果正法（Saddharma，真正的佛法）住世，就能利益眾生。』迦葉又想：『佛在世時曾對阿難（Ananda）說：「我涅槃（Nirvana，佛教用語，指解脫）后，我所說的法和戒律就是你們的老師。」所以我現在應當演說這些法。』迦葉思量：『如來（Tathagata，佛的稱號之一）在世時把袈裟（Kasaya，佛教僧侶所穿的法衣）和納衣（縫綴的衣服）施捨給我。』又想：『過去佛對比丘們說：「我入第一禪定（Dhyana，禪那，指冥想的境界）時，迦葉也入定。」如來這樣讚歎我，聖利（神聖的利益）圓滿，與佛沒有差別，這是如來的威德加持我。譬如大王脫下身上的鎧甲，施捨給他的兒子，讓他保護他的種姓（Kula，家族），如來應當知道，我滅度后迦葉應當守護正法，所以如來把衣服施捨給我。』迦葉便召集比丘僧眾，對比丘們說：『我曾經聽到須跋陀羅摩訶羅說：「大沙門在世時，什麼是清凈的，什麼是不清凈的，什麼是應該做的，什麼是不應該做的，都由他說了算。現在（他去世了）正好合我們的心意，想做什麼就做什麼，不想做什麼就停止。」諸位長老！我們應該整理出法藏和毗尼藏（Vinaya-skandha，戒律的寶藏）。』眾比丘對大德迦葉說：『大德！應當選擇諸位比丘，大德迦葉！對於佛法的九種分類（九分教）全部通達，一切正在學習的須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果），愛盡比丘（Arhat，阿羅漢），不是一百位也不是一千位，通曉三藏（Tripitaka，經、律、論三藏），得到四無礙辯（Catur-pratisamvid，四種無礙的辯才），有大神力，得到三明（Tri-vidya，三種智慧），被佛所讚歎。另外，愛盡比丘五百位少一位，就是大德摩訶迦葉！之所以選擇五百位少一位，是爲了長老阿難的緣故。如果沒有阿難，就沒有人能整理出法；阿難之所以不能加入，是因為他還在學習的階段。』

【English Translation】 English version: （The people） rolled around, weeping and fainting, collapsing on the ground. At that time, there was a bhiksu (Buddhist monk), named Subhadra-Mahala, who said: 'Stop, stop! What is there to weep about? When the Great Sramana (Mahasramana, referring to the Buddha) was alive, he decided what was pure and impure, what should and should not be done. Now (that he is gone), it suits us perfectly; we can do what we want and stop when we don't want to.' At that time, Kasyapa silently remembered these words and thought to himself: 'Before evil doctrines arise, we should gather the Dharma-skandha (treasury of the Dharma). If the Saddharma (true Dharma) abides in the world, it will benefit sentient beings.' Kasyapa also thought: 'When the Buddha was alive, he said to Ananda: "After my Nirvana (liberation), the Dharma and precepts I have spoken will be your teacher." Therefore, I should now expound this Dharma.' Kasyapa pondered: 'When the Tathagata (one of the titles of the Buddha) was alive, he gave me his kasaya (robe worn by Buddhist monks) and patched robe.' He also thought: 'In the past, the Buddha said to the bhiksus: "When I enter the first Dhyana (meditative state), Kasyapa also enters it." The Tathagata praised me in this way, saying that my sacred benefits are complete and no different from the Buddha's; this is the Tathagata's power blessing me. For example, a great king takes off his armor and gives it to his son to protect his Kula (clan); the Tathagata should know that after my extinction, Kasyapa should protect the true Dharma, so the Tathagata gave me his robe.' Kasyapa then gathered the bhiksu sangha (community of monks) and said to the bhiksus: 'I once heard Subhadra-Mahala say: "When the Great Sramana was alive, he decided what was pure and impure, what should and should not be done. Now (that he is gone), it suits us perfectly; we can do what we want and stop when we don't want to." Elders! We should compile the Dharma-skandha and the Vinaya-skandha (treasury of precepts).' The bhiksus said to the great virtuous Kasyapa: 'Great Virtue! You should select the bhiksus. Great Virtue Kasyapa! All are thoroughly versed in the nine divisions of the Buddha's teachings (Nava-anga-buddha-vacana), all those learning Srotapanna (stream-enterer), Sakrdagamin (once-returner), Arhat (one who has extinguished all desires), not one hundred, not one thousand, know the Tripitaka (three baskets), attain the four Catur-pratisamvid (unobstructed eloquence), have great divine power, attain the Tri-vidya (three kinds of knowledge), and are praised by the Buddha. In addition, there are five hundred Arhats, minus one, who is the great virtuous Mahakasyapa! The reason for choosing five hundred minus one is for the sake of the elder Ananda. Without Ananda, no one can compile the Dharma; the reason Ananda cannot join is because he is still in the stage of learning.'

「大德迦葉，為欲斷諸誹謗故，不取阿難。諸比丘言：『阿難雖在學地，而親從佛前受修多羅、祇夜，於法有恩，復是耆老，釋迦種族如來親叔之子，又無偏黨三毒。大德迦葉！應取阿難足五百數，此是眾聖意也。』諸大德比丘作是思惟：『在何處集法藏？唯王舍城眾事具足，我等宜往王舍城中，安居三月出毗尼藏，莫令余比丘在此安居。所以者何？恐余比丘不順從故，是以遣出。』於是大德迦葉白二羯磨，于僧耆品中廣明。

「於是從如來涅槃，后七日大會，復七日中供養舍利，過半月已，余夏一月半在，迦葉已知安居已近。迦葉語諸長老：『我等去時已至，往王舍城。』大德迦葉，將二百五十比丘逐一路去。大德阿㝹樓馱，將二百五十比丘，復逐一路去。賢者阿難，取如來袈裟，比丘僧圍繞，往舍衛國，至如來故住處。舍衛城人見阿難已，懊惱悲泣問阿難言：『如來今在何所而獨來耶？』諸人號哭，猶如如來初涅槃時。賢者阿難，以無常法教化諸人，既教化已，入祇樹園，即開佛房取佛床座出外拂拭，入房掃灑。掃灑已，取房中故供養花出外棄之，還取床座復安如本。賢者阿難種種供養，如佛在時無異。於是阿難，從佛涅槃后，坐倚既久四大沉重，欲自療治，一日已至三日中服乳，取利而於寺坐。

【現代漢語翻譯】現代漢語譯本『大德迦葉（Mahākāśyapa），爲了斷絕各種誹謗，才不選擇阿難（Ānanda）。眾比丘說：『阿難雖然還在學地，但曾親自在佛前聽受修多羅（sūtra，經）、祇夜（geya，重頌），于佛法有恩德，而且是年長的長老，是釋迦（Śākya）種族中如來（Tathāgata）親叔叔的兒子，又沒有偏袒和三毒。大德迦葉！應該選取阿難加入五百人的行列，這是眾聖賢的意願。』眾大德比丘這樣思惟：『在哪裡集結法藏（dharma-bhāṇḍāra）呢？只有王舍城（Rājagṛha）各種事務都具備，我們應該前往王舍城中，安居三個月，整理出毗尼藏（vinaya-piṭaka，律藏），不要讓其他比丘在這裡安居。為什麼呢？恐怕其他比丘不順從，因此才遣走他們。』於是大德迦葉舉行白二羯磨（jñapti-dvitiya-karma），在僧耆品（saṃghāṭī-varga）中詳細說明。

『於是從如來涅槃（nirvāṇa）后第七天大會，又用七天供養舍利（śarīra），過了半個月，還剩下一個半月的夏天，迦葉已經知道安居快要到了。迦葉告訴眾長老：『我們出發的時間到了，前往王舍城。』大德迦葉帶領二百五十名比丘沿著一條路走去。大德阿㝹樓馱（Anuruddha）帶領二百五十名比丘，也沿著一條路走去。賢者阿難取來如來的袈裟（kaṣāya），比丘僧眾圍繞著他，前往舍衛國（Śrāvastī），到達如來以前居住的地方。舍衛城的人們見到阿難后，懊惱悲傷地哭泣，問阿難說：『如來現在在哪裡，而您獨自前來呢？』眾人號啕大哭，就像如來剛涅槃時一樣。賢者阿難用無常的道理教化眾人，教化完畢后，進入祇樹園（Jetavana），打開佛的房間，取出佛的床座到外面拂拭，然後進入房間打掃。打掃完畢后，取出房間里以前供養的花朵，丟到外面，再把床座放回原來的位置。賢者阿難以各種方式供養，和佛在世時沒有什麼不同。於是阿難，自從佛涅槃后，坐著或靠著很久，四大（四大元素）變得沉重，想要自己療養，一天之內要服用三次乳，爲了獲得利益而在寺廟裡坐著。

【English Translation】 English version 『Great Elder Kāśyapa (Mahākāśyapa), it was to cut off all slanders that Ānanda (Ānanda) was not chosen. The monks said: 『Although Ānanda is still in the stage of learning, he personally received the sūtras (sūtra), and geyas (geya, verses) from the Buddha, and has kindness towards the Dharma. Moreover, he is an elder, a relative of the Śākya (Śākya) clan, the son of the Buddha's (Tathāgata) uncle, and has no partiality or the three poisons. Great Elder Kāśyapa! Ānanda should be included in the group of five hundred, this is the intention of all the sages.』 The great virtuous monks thought: 『Where should we gather the Dharma treasury (dharma-bhāṇḍāra)? Only Rājagṛha (Rājagṛha) has all the necessary conditions. We should go to Rājagṛha, stay in retreat for three months, and compile the Vinaya-piṭaka (vinaya-piṭaka, monastic rules), and not allow other monks to stay here. Why? Because we fear that other monks will not be obedient, therefore they are sent away.』 Then, Great Elder Kāśyapa performed the jñapti-dvitiya-karma (jñapti-dvitiya-karma), explaining it in detail in the Saṃghāṭī-varga (saṃghāṭī-varga).』

『Then, seven days after the Tathāgata's nirvāṇa (nirvāṇa), there was a great assembly, and for seven days the relics (śarīra) were venerated. After half a month, with one and a half months of summer remaining, Kāśyapa knew that the retreat was approaching. Kāśyapa said to the elders: 『The time for us to depart has come, let us go to Rājagṛha.』 Great Elder Kāśyapa led two hundred and fifty monks along one road. Great Elder Anuruddha (Anuruddha) led two hundred and fifty monks, also along one road. The worthy Ānanda took the Tathāgata's robe (kaṣāya), and the community of monks surrounded him, going to Śrāvastī (Śrāvastī), arriving at the place where the Tathāgata used to reside. The people of Śrāvastī, seeing Ānanda, were distressed and wept, asking Ānanda: 『Where is the Tathāgata now, that you come alone?』 The people wailed loudly, as if it were the time of the Tathāgata's initial nirvāṇa. The worthy Ānanda taught the people with the Dharma of impermanence, and after teaching, he entered Jetavana (Jetavana), opened the Buddha's room, took the Buddha's seat outside to dust it, and then entered the room to sweep. After sweeping, he took the flowers that had been offered in the room and threw them away, then put the seat back in its original place. The worthy Ānanda made offerings in various ways, no different from when the Buddha was alive. Then Ānanda, since the Buddha's nirvāṇa, had been sitting or leaning for a long time, and the four elements (four great elements) became heavy. Wanting to heal himself, he took milk three times a day, seeking benefit while sitting in the temple.』

「時有修婆那婆羅門來請阿難，阿難答曰：『今日服藥不得應命，明日當赴。』至日將一長老比丘，到修婆那家。修婆那即問修多羅義，是故阿鋡第十品中，名《修婆那修多羅經》。於是阿難，于祇樹園中種種修護已，欲入安居向王舍城。

「大德迦葉，與阿㝹樓馱一切比丘眾，至王舍城。爾時見十八大寺一時頹毀，如來滅后，諸比丘衣笐諸物縱橫棄散而去，是故狼藉。五百大德比丘順佛教故，修護房舍。若不修護，外道當作此言：『瞿曇沙門在世時修治房舍，既涅槃后棄捨而去。』為息此譏嫌故，宜應料理。迦葉言：『佛在世時讚歎安居，先事修護房舍。』作計校已，往至阿阇世王所，告求所須。王見比丘，頭面禮足即問：『大德何所需求？』迦葉答曰：『十八大寺頹毀敗壞，今欲修護，王自知之。』王答：『善哉！』即給作人。

「夏初一月日，迦葉等修治，修治寺中已，復往王所而白王曰：『所修護寺今悉畢竟，我等今者便演出法藏及毗尼藏。』王答：『大善！所愿成就。』王復言曰：『我今當轉王威法輪，諸大德當演無上法輪。』王白眾僧：『我今政聽諸大德使令。』眾僧答曰：『先立講堂。』王問：『何處起戴？』答曰：『可於先底槃那波羅山邊禪室門邊造，此中閑靜。』王答：『甚善

【現代漢語翻譯】現代漢語譯本當時，有修婆那（Śubhaṇa，人名）婆羅門來邀請阿難（Ānanda，佛陀十大弟子之一），阿難回答說：『今天我正在服藥，不能應您的邀請，明天可以前往。』到了第二天，阿難帶了一位年長的比丘，一同前往修婆那的家。修婆那隨即請教關於修多羅（Sūtra，經）的義理，因此《阿鋡（Āgama）經》第十品中，有一部經名為《修婆那修多羅經》。於是阿難在祇樹園（Jetavana，又稱祇園精舍）中做了各種修護工作后，準備進入安居期，並前往王舍城（Rājagṛha）。大德迦葉（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一），與阿㝹樓馱（Anuruddha，阿那律，佛陀十大弟子之一）以及所有的比丘眾，一同前往王舍城。當時，他們看見十八座大寺同時頹廢毀壞，如來（Tathāgata，佛陀的稱號之一）滅度后，比丘們的衣物和器具雜亂地丟棄四處，一片狼藉。五百位大德比丘爲了順應佛教的教義，修護房舍。如果不加以修護，外道（Tīrthika，佛教以外的修行者）會說：『喬達摩（Gautama，釋迦牟尼佛的姓氏）沙門（Śrāmaṇa，出家修行者）在世時修治房舍，涅槃后就棄捨而去。』爲了消除這種譏諷和嫌隙，應該好好料理寺院。迦葉說：『佛陀在世時讚歎安居，並教導我們先修護房舍。』經過商議后，迦葉前往阿阇世王（Ajātaśatru，頻婆娑羅王之子）的住所，告知並請求所需物資。阿阇世王見到比丘，頭面禮足，問道：『大德需要什麼？』迦葉回答說：『十八座大寺頹廢毀壞，現在想要修護，請大王自行斟酌。』阿阇世王回答說：『很好！』隨即提供工人。在夏季初月的第一天，迦葉等人開始修繕寺院，修繕完畢后，再次前往阿阇世王處稟告說：『所要修護的寺院現在都已經完成了，我們現在就可以開始演說（pravacana）法藏（Dharma-bhāṇḍāgāra）和毗尼藏（Vinaya-bhāṇḍāgāra）。』阿阇世王回答說：『太好了！祝願你們的願望能夠成就。』阿阇世王又說：『我現在將轉動王威法輪（Rāja-cakra），諸位大德應當演說無上法輪（Anuttara-cakra）。』阿阇世王對眾僧說：『我現在聽從各位大德的指示。』眾僧回答說：『先建立講堂。』阿阇世王問道：『在哪裡建造？』眾僧回答說：『可以在先底槃那波羅山（Śītavana-parvata）邊的禪室門邊建造，那裡清靜。』阿阇世王回答說：『很好！』

【English Translation】 English version At that time, the Brahmin Śubhaṇa (name of a person) came to invite Ānanda (one of the ten great disciples of the Buddha). Ānanda replied: 'Today I am taking medicine and cannot accept your invitation. I will go tomorrow.' The next day, he took an elder Bhikṣu (monk) with him to Śubhaṇa's house. Śubhaṇa then inquired about the meaning of the Sūtras (discourses). Therefore, in the tenth section of the Āgama (collection of early Buddhist texts), there is a Sūtra called the Śubhaṇa Sūtra. Then Ānanda, after various repairs and maintenance in Jetavana (a famous monastery), intended to enter the rainy season retreat and go to Rājagṛha (a city in ancient India). The venerable Mahākāśyapa (one of the ten great disciples of the Buddha), along with Anuruddha (one of the ten great disciples of the Buddha) and all the Bhikṣu Saṅgha (community of monks), went to Rājagṛha. At that time, they saw the eighteen great monasteries in ruins simultaneously. After the Tathāgata (one of the titles of the Buddha) had passed away, the monks' robes and belongings were scattered and abandoned, a scene of utter disarray. Five hundred venerable Bhikṣus, in accordance with the Buddha's teachings, repaired the dwellings. If they were not repaired, the Tīrthikas (non-Buddhist ascetics) would say: 'The Śrāmaṇa (ascetic) Gautama (the Buddha's family name) repaired the dwellings while he was alive, but after his Nirvāṇa (passing away), they were abandoned.' To avoid this criticism and discord, they should be properly managed. Kāśyapa said: 'The Buddha praised the rainy season retreat when he was alive and taught us to repair the dwellings first.' After deliberation, Kāśyapa went to King Ajātaśatru (son of King Bimbisāra), informed him, and requested the necessary materials. When King Ajātaśatru saw the Bhikṣus, he bowed his head to their feet and asked: 'Venerable ones, what do you need?' Kāśyapa replied: 'The eighteen great monasteries are in ruins, and we now wish to repair them. Please, Your Majesty, consider this.' King Ajātaśatru replied: 'Very well!' and immediately provided workers. On the first day of the first month of summer, Kāśyapa and others began to repair the monasteries. After the repairs were completed, they went again to King Ajātaśatru and reported: 'The monasteries that needed repair are now all completed. We can now begin to expound (pravacana) the Dharma-bhāṇḍāgāra (treasury of the Dharma) and the Vinaya-bhāṇḍāgāra (treasury of the Vinaya).' King Ajātaśatru replied: 'Excellent! May your wishes be fulfilled.' King Ajātaśatru further said: 'I will now turn the Rāja-cakra (wheel of royal authority), and you venerable ones should expound the Anuttara-cakra (supreme wheel of Dharma).' King Ajātaśatru said to the Saṅgha (community): 'I will now listen to the instructions of you venerable ones.' The Saṅgha replied: 'First, build a lecture hall.' King Ajātaśatru asked: 'Where should it be built?' The Saṅgha replied: 'It can be built near the meditation chamber by the side of Śītavana-parvata (Cool Forest Mountain), as it is quiet there.' King Ajātaśatru replied: 'Very well!'

！』於是阿阇世王威力，猶如第二忉利天毗舍技巧，須臾之頃即立，成辦棟樑椽柱、障壁階道，皆悉刻鏤種種異妙。于講堂上，以珍玩妙寶而莊嚴之，懸眾雜花繽紛羅列，地下亦復如是，種種殊妙猶如梵天宮殿無異，𣰽𣯫茵褥薦席五百，敷置床上，悉北向坐。又高座以眾寶莊飾，選高座中最精妙者，擬以說法高座東向。

「眾僧語阿難曰：『明日集眾出毗尼藏，汝猶須陀洹道，云何得入？汝勿懈怠。』於是阿難自思惟：『明日眾聖集法，我云何以初學地入中？』阿難從初夜觀身已，過中夜未有所得。阿難思惟：『世尊往昔有如是言：「汝已修功德，若入禪定速得羅漢。」佛言無虛，當由我心精勤太過，今當疇量取其中適。』於是阿難從經行處下至洗腳處，洗腳已入房卻坐床上，欲少時訊息倚身欲臥，腳已離地、頭未至枕，於此中間便得羅漢。若有人問，于佛法中離行住坐臥而得道者，阿難是也。

「於是大德迦葉至中月二日(六月十七日)中食已竟，料理衣缽集入法堂。賢者阿難欲現證所得令大眾知，不隨眾僧入。眾僧入已次第而坐，留阿難坐處。下坐眾僧從上和南，次及空處而問：『留此處擬誰？』答曰：『擬阿難。』又問：『阿難今在何處？』阿難知眾心故、現神足故，於此處沒，當坐處踴出現身。

【現代漢語翻譯】現代漢語譯本：於是阿阇世王（Ajatasattu，人名）展現出強大的力量，如同第二忉利天（Trayastrimsa，佛教欲界六天之一）的毗舍技巧（Vishakarma，工巧天），在極短的時間內就建造完成棟樑、椽柱、墻壁、階梯，並且全部都雕刻著各種奇妙的圖案。他在講堂上用珍貴的寶物來裝飾，懸掛著各種各樣的鮮花，繽紛地排列著，地面也同樣如此，各種各樣的美妙之處如同梵天（Brahma，色界天之主）的宮殿一樣，沒有差別。五百張𣰽𣯫茵褥（一種墊子）和薦席被鋪設在床上，全部都朝北擺放。又用各種寶物裝飾高座，選擇高座中最精美的一張，準備用來說法，高座朝向東方。

眾僧對阿難（Ananda，佛陀十大弟子之一）說：『明天要集合大眾來整理毗尼藏（Vinaya Pitaka，律藏），你現在還是須陀洹（Srotapanna，小乘四果中的初果）的境界，怎麼能夠參加呢？你不要懈怠啊。』於是阿難自己思考：『明天眾聖要聚集在一起整理佛法，我怎麼能以初學者的身份加入其中呢？』阿難從初夜開始觀察自己的身心，直到半夜過後也沒有任何收穫。阿難心想：『世尊過去曾經說過：「你已經修習了功德，如果進入禪定，很快就能證得阿羅漢果（Arhat，小乘四果的最高果位）。」佛說的話不會有虛假，這應該是由於我用心太過精勤，現在應當調整一下，找到一個合適的平衡點。』於是阿難從經行的地方下來，走到洗腳的地方，洗完腳後進入房間，回到床上坐下，想要稍微休息一下，身體靠著床，想要躺下睡覺，腳已經離開了地面，頭還沒有碰到枕頭，就在這中間證得了阿羅漢果。如果有人問，在佛法中，離開行走、站立、坐著、躺臥而證得道果的人，阿難就是其中之一。

於是大德迦葉（Mahakasyapa，佛陀十大弟子之一）在中月二日（六月十七日）中午吃完飯後，整理好衣缽，集合進入法堂。賢者阿難想要展現自己所證得的境界，讓大眾知道，所以沒有跟隨眾僧進入。眾僧進入法堂后，按照次序坐好，留下了阿難的座位。下座的眾僧從上座開始合掌致敬，然後到空著的座位，問道：『這個座位是給誰留的？』回答說：『是給阿難留的。』又問：『阿難現在在哪裡？』阿難知道眾人的心思，爲了展現神通，就在這個地方消失，在應該坐的座位上涌現出身影。

【English Translation】 English version: Then King Ajatasattu (Ajatasattu, a personal name) displayed his power, like the Vishakarma (Vishakarma, the celestial architect) of the second Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire realm in Buddhism), and in an instant, he completed the construction of beams, pillars, walls, and steps, all of which were carved with various exquisite patterns. He adorned the lecture hall with precious treasures, hanging various kinds of flowers in a colorful array, and the ground was the same, with various wonders resembling the palace of Brahma (Brahma, the lord of the form realm heavens), without any difference. Five hundred cushions and mats were laid on the beds, all facing north. Furthermore, the high seat was decorated with various treasures, and the most exquisite one was selected, intended for preaching the Dharma, with the high seat facing east.

The Sangha (Sangha, the Buddhist monastic community) said to Ananda (Ananda, one of the ten great disciples of the Buddha): 'Tomorrow, the Sangha will gather to compile the Vinaya Pitaka (Vinaya Pitaka, the collection of monastic rules), and you are still in the state of Srotapanna (Srotapanna, the first of the four stages of enlightenment in Theravada Buddhism), how can you participate? Do not be lazy.' Then Ananda thought to himself: 'Tomorrow, the saints will gather to compile the Dharma, how can I join them as a beginner?' Ananda observed his body and mind from the beginning of the night, but gained nothing after midnight. Ananda thought: 'The World Honored One (Buddha) once said: "You have cultivated merit, and if you enter into meditation, you will quickly attain Arhatship (Arhat, the highest stage of enlightenment in Theravada Buddhism)." The Buddha's words are not false, it must be because I am too diligent in my efforts, now I should adjust and find a suitable balance.' Then Ananda came down from the walking meditation area, went to the place for washing his feet, washed his feet, entered the room, and sat back on the bed, wanting to rest for a short time, leaning against the bed, wanting to lie down to sleep, his feet had left the ground, and his head had not yet touched the pillow, and in this intermediate moment he attained Arhatship. If someone asks, who in the Buddha's Dharma attained the fruit of the path without walking, standing, sitting, or lying down, it is Ananda.

Then the Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha) on the second day of the middle month (June 17th), after finishing his meal at noon, arranged his robes and bowl, and gathered to enter the Dharma hall. The worthy Ananda wanted to manifest the state he had attained, so that the assembly would know, so he did not follow the Sangha into the hall. After the Sangha entered the Dharma hall, they sat down in order, leaving Ananda's seat empty. The Sangha in the lower seats, starting from the upper seat, bowed with palms together, and then to the empty seat, asked: 'Who is this seat reserved for?' The answer was: 'It is reserved for Ananda.' They asked again: 'Where is Ananda now?' Ananda knew the thoughts of the assembly, and in order to manifest his supernatural powers, he disappeared in that place, and emerged in the seat where he should be sitting.

於是眾僧坐竟，大德迦葉語諸長老：『為初說法藏？毗尼藏耶？』諸比丘答曰：『大德！毗尼藏者是佛法壽，毗尼藏住佛法亦住，是故我等先出毗尼藏。誰為法師？』長老優波離眾有問曰：『阿難不得為法師耶？』答曰：『不得為法師。何以故？佛在世時常所讚歎，我聲聞弟子中持律第一優波離也。』眾曰：『今正應問優波離出毗尼藏。』於是摩訶迦葉作白羯磨，問優波離：『長老僧聽，若僧時到僧忍聽。我問優波離毗尼法中。白如是。』優波離作白羯磨：『大德僧聽，若僧時到僧忍聽。我今答大德迦葉毗尼法。白如是。』如是優波離白羯磨已，整身衣服，向大德比丘頭面作禮。作禮已上高座而坐，取象牙裝扇。

「迦葉還坐已，問優波離長老：『第一波羅夷，何處說？因誰起耶？』答曰：『毗舍離結，因迦蘭陀子須提那起。』問曰：『犯何罪也？』答曰：『犯不凈罪。』迦葉問優波離罪、因緣、人身、結戒、隨結戒，有罪亦問，無罪亦問。如第一波羅夷，如是第二、第三、第四因緣本起，大迦葉悉問，優波離隨問盡答，是故名四波羅夷品。複次問僧伽婆尸沙，複次問二不定，次問三十尼薩耆波夜提，次問九十二波夜提，次問四波羅提提舍尼，次問七十五眾學，次問七滅諍法，如是大波羅提木叉作已。

【現代漢語翻譯】現代漢語譯本：於是眾僧坐定之後，大德迦葉問各位長老：『先結集法藏呢？還是先結集毗尼藏（律藏）呢？』眾比丘回答說：『大德！毗尼藏是佛法的壽命，毗尼藏存在，佛法也就存在，所以我們先結集毗尼藏。誰來做法師呢？』長老優波離的弟子們問道：『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）不能做法師嗎？』回答說：『不能做法師。為什麼呢？佛陀在世的時候常常讚歎說，我的聲聞弟子中持律第一的是優波離（Upali）。』大家說：『現在正應該請問優波離結集毗尼藏。』於是摩訶迦葉（Mahakasyapa，佛教禪宗初祖）舉行白羯磨（宣佈會議議程），問優波離：『長老僧眾請聽，如果僧眾認為時機已到，就請允許。我將要問優波離關於毗尼法中的問題。』說完。優波離也舉行白羯磨：『大德僧眾請聽，如果僧眾認為時機已到，就請允許。我現在回答大德迦葉關於毗尼法的問題。』說完。這樣優波離舉行白羯磨之後，整理好衣服，向各位大德比丘頂禮。頂禮完畢后登上高座坐下，拿起象牙裝飾的扇子。迦葉坐定后，問優波離長老：『第一條波羅夷（Parajika，斷頭罪），在何處宣說？因誰而起？』回答說：『在毗舍離（Vaisali）結戒，因為迦蘭陀子須提那（Sudinna）而起。』問道：『犯了什麼罪？』回答說：『犯了不凈行罪（性行為）。』迦葉問優波離關於罪行、因緣、人身、結戒、隨結戒，有罪的也問，沒有罪的也問。像第一條波羅夷一樣，第二、第三、第四條波羅夷的因緣本起，大迦葉都詳細詢問，優波離隨著提問全部回答，所以稱為四波羅夷品。接著問僧伽婆尸沙（Sanghavasesa，僧殘罪），接著問二不定（Aniyata，不定罪），接著問三十尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪），接著問九十二波夜提（Pacittiya，單墮罪），接著問四波羅提提舍尼（Patidesaniya，悔過罪），接著問七十五眾學（Sekhiya，眾學法），接著問七滅諍法（Adhikaranasamatha，滅諍法），這樣《波羅提木叉》（Pratimoksa，戒經）就結集完畢了。

【English Translation】 English version: Then, after the assembly of monks was seated, the Venerable Mahakasyapa asked the elder monks: 'Shall we first compile the Dharma-pitaka (collection of teachings) or the Vinaya-pitaka (collection of monastic rules)?' The monks replied: 'Venerable Sir, the Vinaya-pitaka is the life of the Buddha's Dharma. If the Vinaya-pitaka remains, the Buddha's Dharma also remains. Therefore, we shall first compile the Vinaya-pitaka. Who shall be the Dharma master?' The disciples of Elder Upali asked: 'Can't Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) be the Dharma master?' The reply was: 'He cannot be the Dharma master. Why? Because when the Buddha was alive, he often praised Upali (one of the Buddha's ten principal disciples, foremost in upholding the Vinaya) as the foremost among my Sravaka disciples in upholding the Vinaya.' The assembly said: 'Now is the right time to ask Upali to compile the Vinaya-pitaka.' Thereupon, Mahakasyapa performed the white karma (announcement of the meeting's agenda), asking Upali: 'Venerable Sangha, please listen. If the Sangha deems it the right time, please permit. I shall ask Upali about the Vinaya-dharma.' So he spoke. Upali also performed the white karma: 'Venerable Sangha, please listen. If the Sangha deems it the right time, please permit. I shall now answer Venerable Mahakasyapa's questions about the Vinaya-dharma.' So he spoke. After Upali performed the white karma in this way, he arranged his robes, prostrated himself before the venerable monks. After prostrating, he ascended the high seat and sat down, taking up a fan decorated with ivory. After Kasyapa was seated, he asked Elder Upali: 'Where was the first Parajika (expulsion offense) spoken? And because of whom did it arise?' He replied: 'It was established in Vaisali, because of Sudinna, the son of Kalanda.' He asked: 'What offense was committed?' He replied: 'The offense of unchaste conduct (sexual intercourse).' Kasyapa asked Upali about the offense, the cause, the person, the establishment of the precept, the subsequent establishment of the precept; he asked about offenses and also about non-offenses. Just like the first Parajika, the causes and origins of the second, third, and fourth Parajikas were all thoroughly questioned by Mahakasyapa, and Upali answered all the questions accordingly. Therefore, it is called the 'Chapter on the Four Parajikas.' Next, he asked about the Sanghavasesa (formal meeting offense), then about the two Aniyata (undetermined offenses), then about the thirty Nissaggiya Pacittiya (forfeiture and confession offenses), then about the ninety-two Pacittiya (confession offenses), then about the four Patidesaniya (offenses to be confessed), then about the seventy-five Sekhiya (training rules), then about the seven Adhikaranasamatha (rules for settling disputes). Thus, the Pratimoksa (code of monastic discipline) was compiled.

「次問比丘尼八波羅夷，名波羅夷品。複次問十七僧伽婆尸沙，次問三十尼薩耆波夜提，次問六十六波夜提，次問八波羅提提舍尼，次問七十五眾學，次問七滅諍法，如是已作比丘尼波羅提木叉竟。

「次問蹇陀(漢言雜事)，次問波利婆羅(漢言三擯四羯磨也)，如是律藏作已。

「大德迦葉一切問優波離，優波離答已，是故名五百羅漢集律藏竟。於是，長老優波離放扇從高座下，向諸大德比丘作禮，作禮已，還複本座。摩訶迦葉言：『毗尼集竟。問法藏。誰為法師，應出法藏？』諸比丘言：『長老阿難。』於是大德迦葉作白羯磨：『長老僧聽，若僧時到僧忍聽。我問長老阿難法藏。白如是。』阿難復作白羯磨：『大德僧聽，若僧時到僧忍聽。我今答大德迦葉法藏。白如是。』於是阿難從坐起，偏袒右肩禮大德僧已即登高座，登高座已，手捉象牙裝扇。

「大德迦葉問阿難：『法藏中《梵網經》，何處說耶？』阿難答曰：『王舍城、那蘭馱二國中間王庵羅絺屋中說。』『因誰而起？』『因修悲夜波利婆阇迦、婆羅門揵多，因二人起。』大德迦葉問阿難《梵網經》因緣本起。次問：『《沙門果經》何處說耶？』阿難答曰：『于王舍城耆婆林中說。』『為誰說耶？』『為阿阇世王、梵棄子等。』如是

【現代漢語翻譯】現代漢語譯本：接下來詢問比丘尼的八條波羅夷（Pārājika，斷頭罪），稱為波羅夷品。接著詢問十七條僧伽婆尸沙（Saṃghādisesa，僧殘罪），再詢問三十條尼薩耆波夜提（Nissaggiya Pācittiya，捨墮罪），然後詢問六十六條波夜提（Pācittiya，單墮罪），再詢問八條波羅提提舍尼（Pāṭidesanīya，悔過罪），接著詢問七十五條眾學（Sekhiya，學處），最後詢問七條滅諍法（Adhikaraṇa-samatha，息諍法）。這樣就完成了比丘尼波羅提木叉（Prātimokṣa，戒本）的誦出。接下來詢問蹇陀（Khandhaka，雜事），再詢問波利婆羅（Parivāra，附隨），也就是關於三擯四羯磨（Tajjaniya-kamma, Nissaya-kamma, Pabbajaniya-kamma, Ukkhepaniya-kamma，擯出、依止、驅遣、舉罪羯磨）的事。這樣就完成了律藏的整理。大德迦葉（Mahākāśyapa）向一切人詢問優波離（Upāli），優波離回答完畢，因此稱為五百羅漢集律藏完畢。於是，長老優波離放下扇子，從高座下來，向各位大德比丘行禮，行禮完畢，回到原來的座位。摩訶迦葉說：『律藏整理完畢。現在詢問法藏。誰是法師，應該出來整理法藏？』各位比丘說：『長老阿難（Ānanda）。』於是大德迦葉作白羯磨（Ñattikamma，白二羯磨）：『各位長老僧眾請聽，如果僧眾認為時機已到，請允許我詢問長老阿難法藏。稟告完畢。』阿難也作白羯磨：『各位大德僧眾請聽，如果僧眾認為時機已到，請允許我回答大德迦葉關於法藏的問題。稟告完畢。』於是阿難從座位上站起來，袒露右肩，向各位大德僧眾行禮后，就登上高座，登上高座后，手裡拿著象牙裝飾的扇子。大德迦葉問阿難：『法藏中的《梵網經》（Brahmajāla Sutta），在什麼地方宣說的？』阿難回答說：『在王舍城（Rājagṛha）、那蘭陀（Nālandā）兩國中間的王庵羅絺屋中宣說的。』『因為什麼因緣而起？』『因為修悲夜波利婆阇迦（Subhiya Paribbājaka）、婆羅門揵多（Brahmayu）二人而起。』大德迦葉問阿難《梵網經》的因緣本起。接著問：『《沙門果經》（Sāmaññaphala Sutta）在什麼地方宣說的？』阿難回答說：『在王舍城耆婆林（Jīvaka-vana）中宣說的。』『為誰宣說的？』『為阿阇世王（Ajātasattu）、梵棄子（Pakudha Kaccāyana）等人宣說的。』就這樣。

【English Translation】 English version: Next, the eight Pārājikas (defeats) for the Bhikkhunīs (female monks) are asked, called the Pārājika section. Then, the seventeen Saṃghādisesas (formal meetings) are asked, followed by the thirty Nissaggiya Pācittiyas (offenses entailing forfeiture), then the sixty-six Pācittiyas (offenses), then the eight Pāṭidesanīyas (offenses to be confessed), then the seventy-five Sekhiyas (trainings), and finally the seven Adhikaraṇa-samathas (settlements of legal questions). Thus, the Bhikkhunī Prātimokṣa (code of discipline) is completed. Next, the Khandhakas (miscellaneous matters) are asked, followed by the Parivāra (appendices), which are about the three expulsions and four Kammās (formal acts). Thus, the Vinaya Piṭaka (collection of monastic rules) is completed. The Venerable Mahākāśyapa asked Upāli everything, and Upāli answered completely, therefore it is called the completion of the Vinaya Piṭaka by the assembly of five hundred Arhats (enlightened beings). Then, the Elder Upāli put down his fan, descended from the high seat, paid homage to the Venerable Bhikkhus, and after paying homage, returned to his original seat. Mahākāśyapa said: 'The Vinaya collection is completed. Now ask about the Dharma collection. Who is the Dharma master who should come forth to expound the Dharma collection?' The Bhikkhus said: 'The Elder Ānanda.' Then the Venerable Mahākāśyapa performed the Ñattikamma (motion): 'May the Sangha (monastic community) hear me, if the Sangha is ready, may the Sangha permit me to ask the Elder Ānanda about the Dharma collection. This is the announcement.' Ānanda also performed the Ñattikamma: 'May the Venerable Sangha hear me, if the Sangha is ready, may the Sangha permit me to answer the Venerable Mahākāśyapa about the Dharma collection. This is the announcement.' Then Ānanda rose from his seat, bared his right shoulder, paid homage to the Venerable Sangha, and then ascended the high seat, and after ascending the high seat, held a fan decorated with ivory in his hand. The Venerable Mahākāśyapa asked Ānanda: 'In the Dharma collection, where is the Brahmajāla Sutta (Discourse on the Net of Perfect Wisdom) spoken?' Ānanda replied: 'It was spoken in the King's Āmra grove between the two countries of Rājagṛha and Nālandā.' 'What was the cause?' 'It arose because of Subhiya Paribbājaka (wandering ascetic) and Brahmayu (Brahmin).』 The Venerable Mahākāśyapa asked Ānanda about the origin and cause of the Brahmajāla Sutta. Next he asked: 'Where was the Sāmaññaphala Sutta (Discourse on the Fruits of Recluseship) spoken?' Ānanda replied: 'It was spoken in the Jīvaka-vana (Jivaka's Mango Grove) in Rājagṛha.' 'For whom was it spoken?' 'It was spoken for Ajātasattu (King Ajātasattu), Pakudha Kaccāyana (one of the six heretical teachers), and others.' Thus...

《沙門果經》因緣本起，以是方便問五部經。」

「何謂為五部？」

答曰：「《長阿鋡經》、《中阿鋡經》、《僧述多經》、《殃堀多羅經》、《屈陀迦經》。」

問曰：「何謂《屈陀迦經》？」

答曰：「除四阿鋡，餘者一切佛法，悉名《堀陀迦經》。四阿鋡中一切雜經，阿難所出，唯除律藏。佛語一味，分別有二用，初中后說其味有三，三藏亦復如是，戒定慧藏，若是部黨，五部經也。若一二分別有九部經，如是聚集有八萬法藏。」

問曰：「何以名為一味？」

「世尊得阿耨多羅三藐三菩提，乃至涅槃時，於一中間四十五年，為天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，是為一味，若一解脫性復為一味。」

「何謂為二？」

「法藏、毗尼藏。」

「何以初中后說？」

「佛初中后說，是謂為三。而說偈言：

「『流轉非一生，　　走去無厭足，　　正覓屋住處，　　更生生辛苦，　　今已見汝屋，　　不復更作屋。　　一切脊肋骨，　　碎折不復生，　　心已離煩惱，　　愛盡至涅槃。』

「復有法師，解優陀那偈，此是如來初說，月生三日中得一切智慧，踴躍觀看因緣。說是偈言：

「

【現代漢語翻譯】現代漢語譯本：《沙門果經》的因緣本起，是通過這種方式來提問五部經的。

問：『什麼是五部？』

答：『《長阿鋡經》（Dīgha Āgama，長部經典）、《中阿鋡經》（Majjhima Āgama，中部經典）、《僧述多經》（Saṃyukta Āgama，相應部經典）、《殃堀多羅經》（Aṅguttara Āgama，增支部經典）、《屈陀迦經》（Khuddaka Āgama，小部經典）。』

問：『什麼是《屈陀迦經》？』

答：『除了四阿鋡，其餘一切佛法，都叫做《屈陀迦經》。四阿鋡中一切雜經，是阿難（Ānanda，佛陀的侍者）所出，唯獨不包括律藏。佛的教語味道是一樣的，但分別起來有兩種作用，初、中、后說法，其味道有三種。三藏（Tripiṭaka，佛教經典的總稱）也是這樣，戒藏（Vinaya Piṭaka，律藏）、定藏（Sūtra Piṭaka，經藏）、慧藏（Abhidhamma Piṭaka，論藏），如果是部類，就是五部經。如果一一分別，就有九部經，這樣聚集起來，就有八萬法藏。』

問：『為什麼稱為一味？』

答：『世尊（Śākyamuni，釋迦牟尼佛）證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），乃至涅槃（Nirvāṇa，寂滅）時，在這中間四十五年裡，為天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuḍa，金翅鳥）、緊那羅（Kiṃnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等說法，這是味道一樣。如果說一種解脫的性質，也是味道一樣。』

問：『什麼是二？』

答：『法藏（Dharma Piṭaka，經藏）、毗尼藏（Vinaya Piṭaka，律藏）。』

問：『為什麼說初中后？』

答：『佛初中后說法，這就是三。』並說了偈語：

『流轉不是一生，走來走去沒有厭足，正在尋找房屋住處，更要經歷生死辛苦，如今已經看見了你這房屋，不再重新建造房屋。一切脊椎骨骼，碎裂折斷不再復生，心已經遠離煩惱，愛慾滅盡到達涅槃。』

又有法師，解釋優陀那偈（Udāna，自說經），這是如來（Tathāgata，佛陀的稱號之一）最初所說，在月亮初生三日時獲得一切智慧，踴躍觀看因緣。說了這偈語：

【English Translation】 English version: The origination of the 'Sāmaññaphala Sutta' (Discourse on the Fruits of the Contemplative Life) arises from questioning the five Nikāyas (collections) in this manner.

Question: 'What are the five Nikāyas?'

Answer: 'The Dīgha Āgama (Long Discourses), the Majjhima Āgama (Middle Length Discourses), the Saṃyukta Āgama (Connected Discourses), the Aṅguttara Āgama (Numerical Discourses), and the Khuddaka Āgama (Minor Discourses).'

Question: 'What is the Khuddaka Āgama?'

Answer: 'Except for the four Āgamas, all other Buddha-dharma (teachings of the Buddha) are called the 'Khuddaka Āgama'. All the miscellaneous sūtras (discourses) within the four Āgamas were compiled by Ānanda (the Buddha's attendant), except for the Vinaya Piṭaka (monastic rules). The Buddha's words have one flavor, but are distinguished by two functions. The teachings in the beginning, middle, and end have three flavors. The three Piṭakas (Tripiṭaka, the three collections of Buddhist texts) are also like this: the Vinaya Piṭaka (collection of monastic rules), the Sūtra Piṭaka (collection of discourses), and the Abhidhamma Piṭaka (collection of philosophical treatises). If categorized by divisions, they are the five Nikāyas. If distinguished one by one, there are nine parts of the scriptures. Thus gathered, there are eighty-four thousand Dharma treasures.'

Question: 'Why is it called one flavor?'

Answer: 'From the time the World-Honored One (Śākyamuni, the Buddha) attained Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) until his Parinirvāṇa (final passing away), for forty-five years in between, he taught devas (gods), nāgas (dragons), yakṣas (spirits), gandharvas (celestial musicians), asuras (demons), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), humans, and non-humans. This is one flavor. If one speaks of the nature of liberation, it is also one flavor.'

Question: 'What are the two?'

Answer: 'The Dharma Piṭaka (collection of discourses) and the Vinaya Piṭaka (collection of monastic rules).'

Question: 'Why speak of the beginning, middle, and end?'

Answer: 'The Buddha's teachings in the beginning, middle, and end, these are the three.' And he spoke this verse:

'Wandering through not just one life, Going and going, never satisfied, Seeking the house builder, Suffering through repeated births. Now I have seen you, house builder, You will not build this house again. All your rafters are broken, Your ridgepole is destroyed. My mind has gone beyond the conditioned, The end of craving have I attained.'

Furthermore, some Dharma masters explain the Udāna (spontaneous utterances) verse, which the Tathāgata (the Buddha) first spoke when he attained all wisdom on the third day of the waxing moon, joyfully contemplating the conditions. He spoke this verse:

『時法產生就，　　蹇陀迦中說。』

「如來臨涅槃時敕諸比丘：『汝於我法中慎莫懈怠。』此是最後說，于兩中間，是名中說。」

問曰：「何謂三藏？」

答曰：「毗尼藏、修多羅藏、阿毗曇藏，是名三藏。」

問曰：「何謂毗尼藏？」

「二波羅提木叉、二十三蹇陀、波利婆羅，是名毗尼藏。」

問曰：「何謂修多羅藏？」

答曰：「《梵網經》為初，四十四修多羅，悉入《長阿鋡》；初根《牟羅波利耶》，二百五十二修多羅，悉入《中阿鋡》；《烏伽多羅阿婆陀那》為初，七千七百六十二修多羅，悉入《僧述多》；《折多波利耶陀那修多羅》為初，九千五百五十七修多羅，悉入《鴦掘多羅》，《法句喻》、《軀陀那》、《伊諦佛多伽》、《尼波多》、《毗摩那》、《卑多》、《涕羅涕利伽陀》、《本生》、《尼涕婆》、《波致參毗陀》、《佛種性經》。若用藏者，破作十四分，悉入《屈陀迦》，此是名《修多羅藏》。」

問曰：「何謂阿毗曇藏？」

答曰：「法僧伽、毗崩伽、陀兜迦他、耶摩迦、缽叉逼伽羅坋那祗迦他跋偷，此是阿毗曇藏。」

問曰：「何謂毗尼義耶？」

說偈答曰：

「將好非一種，　　調伏身口業，　知毗尼

【現代漢語翻譯】現代漢語譯本『時法產生就，在《蹇陀迦》（Khandhaka，犍度）中宣說。』如來臨近涅槃時告誡眾比丘：『你們在我的教法中切莫懈怠。』這是最後的教誨，處於前後兩者之間，稱為中間的教誨。問：『什麼是三藏？』答：『《毗尼藏》（Vinaya Pitaka，律藏）、《修多羅藏》（Sutra Pitaka，經藏）、《阿毗曇藏》（Abhidhamma Pitaka，論藏），這稱為三藏。』問：『什麼是《毗尼藏》（Vinaya Pitaka，律藏）？』答：『兩個《波羅提木叉》（Patimokkha，戒經）、二十三個《蹇陀》（Khandhaka，犍度）、《波利婆羅》（Parivara，附隨），這稱為《毗尼藏》（Vinaya Pitaka，律藏）。』問：『什麼是《修多羅藏》（Sutra Pitaka，經藏）？』答：『以《梵網經》（Brahmajala Sutra）為首的四十四部《修多羅》（Sutra，經），全部收入《長阿鋡》（Digha Nikaya，長部）；以最初的《牟羅波利耶》（Mula-pariyaya Sutta，根本經）為首的二百五十二部《修多羅》（Sutra，經），全部收入《中阿鋡》（Majjhima Nikaya，中部）；以《烏伽多羅阿婆陀那》（Udana Apadana）為首的七千七百六十二部《修多羅》（Sutra，經），全部收入《僧述多》（Samyutta Nikaya，相應部）；以《折多波利耶陀那修多羅》（Culla-pariyaya-dāna Sutta）為首的九千五百五十七部《修多羅》（Sutra，經），全部收入《鴦掘多羅》（Anguttara Nikaya，增支部）。《法句喻》（Dhammapada，法句經）、《軀陀那》（Khuddaka Nikaya，小部）、《伊諦佛多伽》（Itivuttaka，如是語）、《尼波多》（Sutta Nipata，經集）、《毗摩那》（Vimanavatthu，天宮事）、《卑多》（Petavatthu，餓鬼事）、《涕羅涕利伽陀》（Theragatha and Therigatha，長老偈和長老尼偈）、《本生》（Jataka，本生經）、《尼涕婆》（Niddesa，義釋）、《波致參毗陀》（Patisambhidamagga，無礙解道）、《佛種性經》（Buddhavamsa，佛種姓經）。如果使用藏，將其分成十四部分，全部收入《屈陀迦》（Khuddaka Nikaya，小部），這稱為《修多羅藏》（Sutra Pitaka，經藏）。』問：『什麼是《阿毗曇藏》（Abhidhamma Pitaka，論藏）？』答：『《法僧伽》（Dhammasangani，法集論）、《毗崩伽》（Vibhanga，分別論）、《陀兜迦他》（Dhatukatha，界說論）、《耶摩迦》（Yamaka，雙論）、《缽叉逼伽羅坋那祗迦他跋偷》（Patthana，發趣論），這是《阿毗曇藏》（Abhidhamma Pitaka，論藏）。』問：『什麼是《毗尼》（Vinaya，律）的含義？』用偈語回答：『引導向善非只一種，調伏身口之業，知曉《毗尼》（Vinaya，律）。』

【English Translation】 English version 'The accomplishment of the Dharma of the Time is spoken of in the Khandhaka (Khandhaka, The Book of the Discipline).' When the Tathagata (Thus Come One) was about to enter Nirvana, he instructed the Bhikkhus (monks): 'You must not be negligent in my Dharma (teachings).' This is the final teaching, and that which is in between is called the middle teaching. Question: 'What are the Three Pitakas (Three Baskets)?' Answer: 'The Vinaya Pitaka (Basket of Discipline), the Sutra Pitaka (Basket of Discourses), and the Abhidhamma Pitaka (Basket of Higher Doctrine) are called the Three Pitakas (Three Baskets).' Question: 'What is the Vinaya Pitaka (Basket of Discipline)?' Answer: 'The two Patimokkhas (Patimokkha, rules of monastic discipline), the twenty-three Khandhakas (Khandhaka, sections), and the Parivara (Parivara, accessory texts) are called the Vinaya Pitaka (Basket of Discipline).' Question: 'What is the Sutra Pitaka (Basket of Discourses)?' Answer: 'Beginning with the Brahmajala Sutra (Brahmajala Sutra, The Net of Brahma), forty-four Sutras (Sutra, discourses) are all included in the Digha Nikaya (Digha Nikaya, Collection of Long Discourses); beginning with the initial Mula-pariyaya Sutta (Mula-pariyaya Sutta, Root Discourse), two hundred and fifty-two Sutras (Sutra, discourses) are all included in the Majjhima Nikaya (Majjhima Nikaya, Collection of Middle Length Discourses); beginning with the Udana Apadana, seven thousand seven hundred and sixty-two Sutras (Sutra, discourses) are all included in the Samyutta Nikaya (Samyutta Nikaya, Collection of Connected Discourses); beginning with the Culla-pariyaya-dāna Sutta, nine thousand five hundred and fifty-seven Sutras (Sutra, discourses) are all included in the Anguttara Nikaya (Anguttara Nikaya, Collection of Numerically Increased Discourses). The Dhammapada (Dhammapada, Verses on Dhamma), the Khuddaka Nikaya (Khuddaka Nikaya, Collection of Minor Texts), the Itivuttaka (Itivuttaka, Thus Said), the Sutta Nipata (Sutta Nipata, Collection of Discourses), the Vimanavatthu (Vimanavatthu, Stories of Celestial Mansions), the Petavatthu (Petavatthu, Stories of Hungry Ghosts), the Theragatha and Therigatha (Theragatha and Therigatha, Verses of the Elders), the Jataka (Jataka, Birth Stories), the Niddesa (Niddesa, Exposition), the Patisambhidamagga (Patisambhidamagga, Path of Discrimination), and the Buddhavamsa (Buddhavamsa, Chronicle of Buddhas). If using the Pitaka, dividing it into fourteen parts, all are included in the Khuddaka Nikaya (Khuddaka Nikaya, Collection of Minor Texts). This is called the Sutra Pitaka (Basket of Discourses).' Question: 'What is the Abhidhamma Pitaka (Basket of Higher Doctrine)?' Answer: 'The Dhammasangani (Dhammasangani, Enumeration of Phenomena), the Vibhanga (Vibhanga, The Book of Analysis), the Dhatukatha (Dhatukatha, Discussion of Elements), the Yamaka (Yamaka, The Book of Pairs), and the Patthana (Patthana, The Book of Relations) are the Abhidhamma Pitaka (Basket of Higher Doctrine).' Question: 'What is the meaning of Vinaya (Vinaya, Discipline)?' Answering in verse: 'Leading to good is not of one kind only, subduing the actions of body and speech, knowing the Vinaya (Vinaya, Discipline).'

義者，　　說是毗尼義。」

問曰：「何謂種種五篇波羅提木叉？」

「波羅夷為初，五篇七聚罪，是謂為種種戒母，將成堅行寬方便，隨結從身口不善作，此是將身口業，是故名毗尼耶。」

問曰：「何謂修多羅？」

以偈答曰：

「種種義開發，　　善語如秀出，　經緯與涌泉，　　繩墨綖貫穿，　是謂修多羅，　　甚深微妙義。」

問曰：「何謂發義？」

答曰：「自發義能發他義。」

問曰：「何謂善語？」

答曰：「先觀人心然後善語。」

問曰：「何謂秀出？」

答曰：「譬如禾稻秀出結實。」

問曰：「何謂經緯？」

答曰：「以綖織成。」

問曰：「何謂涌泉？」

答曰：「如泉取者眾多而無窮盡。」

問曰：「何謂繩墨？」

答曰：「如直繩能去曲木。」

問曰：「何謂為綖？」

答曰：「譬如散花，以綖貫穿風吹不散。修多羅者亦復如是，貫諸法相亦不分散。」

問曰：「何謂阿毗曇？」

以偈答曰：

「有人意識法，　　讚歎斷截說，　長法是故說，　　是為阿毗曇。

「此是阿毗偈也，意、識、讚歎、斷截、長，此入阿毗義也。」

【現代漢語翻譯】現代漢語譯本問：什麼是『義』呢？答：『義』就是指毗尼（Vinaya，戒律）的意義。問：什麼是種種五篇波羅提木叉（Pāṭimokṣa，戒經）？答：以波羅夷（Pārājika，斷頭罪）為首，五篇七聚罪，這就是所謂的種種戒母，它能成就堅固的修行和寬廣的方便。這些罪過是隨著身口的不善行為而產生的，因此將身口業歸於毗尼耶（Vinaya，戒律）。問：什麼是修多羅（Sūtra，經）？以偈頌回答：『種種義理被開發，善妙的言語如禾苗秀出，如經緯交織，又如涌泉不斷，如繩墨般正直，如線貫穿。這就是修多羅，具有甚深微妙的意義。』問：什麼是『發義』？答：『發義』是指自己能夠領悟義理，也能啓發他人領悟義理。問：什麼是『善語』？答：『善語』是指先觀察人心，然後再說出善妙的話語。問：什麼是『秀出』？答：『秀出』譬如禾苗吐穗結實。問：什麼是『經緯』？答：『經緯』是指用線織成布匹。問：什麼是『涌泉』？答：『涌泉』是指泉水涌出，取用的人很多，卻永遠不會枯竭。問：什麼是『繩墨』？答：『繩墨』是指筆直的墨線，能夠矯正彎曲的木頭。問：什麼是『綖』？答：『綖』譬如散落的花朵，用線將它們貫穿起來，風吹也不會散開。修多羅（Sūtra，經）也是如此，它貫穿諸法的法相，使之不會分散。』問：什麼是阿毗曇（Abhidharma，論）？以偈頌回答：『有人以意識來分析法，讚歎並斷截地解說，詳細地闡述長篇大論，這就是阿毗曇。』『這是阿毗曇（Abhidharma，論）的偈頌，意、識、讚歎、斷截、長，這些都屬於阿毗曇的意義。』

【English Translation】 English version Question: What is 『義』 (yì, meaning)? Answer: 『義』 (yì, meaning) refers to the meaning of Vinaya (毗尼, precepts). Question: What are the various five categories of Pāṭimokṣa (波羅提木叉, code of monastic rules)? Answer: Starting with Pārājika (波羅夷, expulsion offense), the five categories and seven groups of offenses are what are called the various 『戒母』 (jiè mǔ, mothers of precepts), which accomplish steadfast practice and broad skillful means. These offenses arise from unwholesome actions of body and speech; therefore, bodily and verbal actions are attributed to Vinaya (毗尼, precepts). Question: What is Sūtra (修多羅, discourse)? Answer (in verse): 『Various meanings are developed, Good words emerge like sprouts, Like warp and weft, and like a gushing spring, Like a straight line and a thread that pierces through, This is called Sūtra, With profound and subtle meanings.』 Question: What is 『發義』 (fā yì, developing meaning)? Answer: 『發義』 (fā yì, developing meaning) means being able to understand the meaning oneself and also inspire others to understand the meaning. Question: What are 『善語』 (shàn yǔ, good words)? Answer: 『善語』 (shàn yǔ, good words) means first observing people's minds and then speaking good words. Question: What is 『秀出』 (xiù chū, emerging)? Answer: 『秀出』 (xiù chū, emerging) is like rice plants sprouting and bearing fruit. Question: What are 『經緯』 (jīng wěi, warp and weft)? Answer: 『經緯』 (jīng wěi, warp and weft) refers to weaving cloth with thread. Question: What is 『涌泉』 (yǒng quán, gushing spring)? Answer: 『涌泉』 (yǒng quán, gushing spring) refers to a spring of water gushing forth, with many people drawing from it, yet it never runs dry. Question: What is 『繩墨』 (shéng mò, straight line)? Answer: 『繩墨』 (shéng mò, straight line) refers to a straight inked line that can correct crooked wood. Question: What is 『綖』 (yán, thread)? Answer: 『綖』 (yán, thread) is like scattered flowers, threaded together so that they will not be scattered by the wind. The Sūtra (修多羅, discourse) is also like this, it threads together the characteristics of all dharmas so that they will not be scattered.』 Question: What is Abhidharma (阿毗曇, scholastic treatises)? Answer (in verse): 『Some people analyze dharmas with consciousness, Praising and explaining them in detail, Expounding at length, This is Abhidharma.』『This is the verse of Abhidharma (阿毗曇, scholastic treatises). Meaning, consciousness, praise, detailed explanation, and length all belong to the meaning of Abhidharma.』

問曰：「何謂為意？」

答曰：「修多羅句云，有人言極劇意云何？是阿毗意義也。」

「何謂為識？」

答曰：「修多羅句畫夜阿毗，此是阿毗識義也。」

「何謂讚歎？」

答曰：「王阿毗王，此是阿毗讚歎義也。」

「何謂斷截？」

答曰：「足力阿毗，此是阿毗斷截義也。」

「何謂為長？」

答曰：「阿毗于多(漢言長也)，此是阿毗長義也。又曰：『生色界，慈心遍觀一方毗呵羅(漢言意義)。識者，色聲乃至觸，是識義也。讚歎者，學法、無學法、世間無上法，此是讚歎義也。斷截者，觸法成學，是斷截義也。長者，大法不可度量阿耨多羅法，是長義也。』此義應當知之。又曰：『曇者法也。』」

「何謂為藏？」

以偈答曰：

「智藏藏義味，　　從義學器者，　我今合一說，　　藏義汝自知，　此是藏義也。」

問曰：「何謂為藏？」

答曰：「藏者學，此是法藏也。又修多羅句云，如人執攬與鋘鈇而來。此是器義也。今已總說三藏，應當知是二義也。已略說毗尼藏。智藏亦言義器，修多羅亦如是。又曰：『阿毗曇者則是藏也。』如是已知。復於三藏中，種種因緣指示佛法，語言分別隨所薄著，學除甚深

【現代漢語翻譯】問：『什麼是意？』答：『修多羅（Sutra，經）中說，有人問極劇意的含義是什麼？這就是阿毗（Abhi）的意義。』『什麼是識？』答：『修多羅（Sutra，經）中說畫夜阿毗，這就是阿毗識的意義。』『什麼是讚歎？』答：『王阿毗王，這就是阿毗讚歎的意義。』『什麼是斷截？』答：『足力阿毗，這就是阿毗斷截的意義。』『什麼是長？』答：『阿毗于多（Abhi yudha，漢譯為長），這就是阿毗長的意義。』又說：『生**，慈心遍觀一方毗呵羅（Vihara，漢譯為意義）。識者，色聲乃至觸，是識的意義。讚歎者，學法、無學法、世間無上法，這是讚歎的意義。斷截者，觸法成學，是斷截的意義。長者，大法不可度量阿耨多羅法（Anuttara Dharma，無上法），是長的意義。』這個意義應當知曉。又說：『曇（Dharma）就是法。』問：『什麼是藏？』以偈回答：『智藏藏義味，從義學器者，我今合一說，藏義汝自知，此是藏義也。』問：『什麼是藏？』答：『藏就是學，這是法藏（Dharma-skandha）也。』又修多羅（Sutra，經）中說，如人執攬與鋘鈇而來。這是器義。現在已經總說了三藏（Tripiṭaka），應當知道這是二義。已經略說了毗尼藏（Vinaya-skandha）。智藏也說是義器，修多羅（Sutra，經）也是這樣。又說：『阿毗曇（Abhidhamma）就是藏。』像這樣已經知道了。又在三藏（Tripiṭaka）中，用種種因緣指示佛法，語言分別隨所薄著，學除甚深。

【English Translation】 Question: 'What is 'intention' (意)?' Answer: 'The Sutra (修多羅) says, someone asked, 'What is the meaning of 'extreme intention' (極劇意)?' This is the meaning of Abhi (阿毗).' Question: 'What is 'consciousness' (識)?' Answer: 'The Sutra (修多羅) says 'drawing night Abhi (畫夜阿毗),' this is the meaning of Abhi consciousness (阿毗識).' Question: 'What is 'praise' (讚歎)?' Answer: 'King Abhi King (王阿毗王), this is the meaning of Abhi praise (阿毗讚歎).' Question: 'What is 'severance' (斷截)?' Answer: 'Foot strength Abhi (足力阿毗), this is the meaning of Abhi severance (阿毗斷截).' Question: 'What is 'length' (長)?' Answer: 'Abhi yudha (阿毗于多) (translated as 'length'), this is the meaning of Abhi length (阿毗長).' It also says: 'Birth **, compassionate observation of one direction Vihara (毗呵羅) (translated as 'meaning'). Consciousness is form, sound, and even touch, this is the meaning of consciousness. Praise is the learning Dharma (學法), non-learning Dharma (無學法), the unsurpassed Dharma (世間無上法) of the world, this is the meaning of praise. Severance is touching the Dharma (觸法) to achieve learning, this is the meaning of severance. Length is the great Dharma (大法) that cannot be measured, Anuttara Dharma (阿耨多羅法) (unsurpassed Dharma), this is the meaning of length.' This meaning should be known. It also says: 'Dharma (曇) is the Dharma.' Question: 'What is a 'collection' (藏)?' Answered in verse: 'The wisdom collection (智藏) collects the meaning and taste, From the meaning, learn the vessel, I will now combine and say one thing, You yourself know the meaning of collection, This is the meaning of collection.' Question: 'What is a 'collection' (藏)?' Answer: 'Collection is learning, this is the Dharma-skandha (法藏).' Also, the Sutra (修多羅) says, 'Like a person holding and grasping and bringing a hoe and axe.' This is the meaning of a vessel. Now the Tripiṭaka (三藏) has been generally spoken of, it should be known that this is the meaning of two. The Vinaya-skandha (毗尼藏) has been briefly spoken of. The wisdom collection is also said to be a vessel of meaning, and the Sutra (修多羅) is also like this. It is also said: 'Abhidhamma (阿毗曇) is the collection.' Like this, it is already known. Furthermore, within the Tripiṭaka (三藏), various causes and conditions indicate the Buddha Dharma, language distinguishes according to what is attached, learning removes the profound.

相學破合離者，次第文句至義自出。今次第現此三藏。阿毗說曰：『阿毗者，意義、識義、讚歎義、斷截義、出過廣義、大義、無上義。何謂為意？憶持也。識者分別也。讚歎者，常為聖人之所讚歎也。斷截者，分別偈也。出過者，過於余法也。廣者，于諸法中最為廣也。大者諸法之最大也。無上者，諸法無能勝也。曇者，舉義承義護義。何謂為舉？舉者，舉置眾生於善道也。承者，承受眾生不令入三惡道也。護者，擁護眾生令得種種快樂也。藏者器也。何謂為器？器者，能聚集眾義也。』」

問曰：「藏與阿毗曇，為同爲異？」

答曰：「同。」

又問曰：「若同者，但云阿毗曇自足，何須復言藏也？」

答曰：「聖人說法欲使文句具足故，更安藏字也，如是三藏義亦爾。又為指示故，為教授故，為分別故，為系故，為舍故，為甚深相故，為離合故。若比丘隨所至處，顯現如是一切諸義，此是三藏，如是次第威德顯現正義，隨罪過、隨比類、隨教法、隨覆見纏名色差別。若人依毗尼為行則得入定，得定便具三達智，此是戒為行本，因三昧故便具六通。若人修學阿毗曇，能生實智慧，實慧既生便具四辯。若人隨順律語得世間樂。何謂為世間樂？凈戒之人人天贊善，常受世間四事供養，此世間

【現代漢語翻譯】現代漢語譯本：相學中關於破合離的論述，其文句的次第自然會顯現出意義。現在依次呈現這三藏（Tipitaka，佛教經典的總稱）。《阿毗曇》（Abhidhamma，論藏）說：『阿毗（Abhi）的意思是意義、識義、讚歎義、斷截義、出過廣義、大義、無上義。什麼是意？是憶持。識是分別。讚歎是常為聖人所讚歎。斷截是分別偈頌。出過是超過其他法。廣是在諸法中最為廣博。大是諸法中最大的。無上是諸法中沒有能勝過的。曇（Dhamma）的意思是舉義、承義、護義。什麼是舉？舉是舉起眾生於善道。承是承受眾生不令入三惡道。護是擁護眾生令得種種快樂。藏是器皿。什麼是器皿？器皿是能聚集眾多意義。』問：『藏與阿毗曇，是相同還是不同？』答：『相同。』又問：『如果相同，只說阿毗曇就足夠了，為什麼還要說藏呢？』答：『聖人說法，爲了使文句具足，所以加上藏字。像這樣，三藏的意義也是如此。又是爲了指示，爲了教授，爲了分別，爲了繫縛，爲了捨棄，爲了甚深之相，爲了離合。如果比丘無論到什麼地方，都能顯現出這樣的一切意義，這就是三藏。像這樣，次第威德顯現正義，隨罪過、隨比類、隨教法、隨覆見纏名色差別。如果人依照毗尼（Vinaya，律藏）修行就能入定，得定便具備三達智（tevijja，宿命通、天眼通、漏盡通），這是以戒為修行的根本，因為三昧（Samadhi，定）的緣故便具備六通（chalabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。如果人修學阿毗曇，能生起真實的智慧，真實智慧生起便具備四辯（patisambhida，義辯、法辯、辭辯、應辯）。如果人隨順律藏的教導就能得到世間快樂。什麼是世間快樂？持凈戒的人，人天都讚美，常常接受世間四事供養，這就是世間樂。

【English Translation】 English version: In the study of characteristics, the meaning of breaking, combining, and separating will naturally emerge from the order of the sentences. Now, these three pitakas (Tipitaka, the complete Buddhist canon) are presented in order. The Abhidhamma (Abhidhamma, the collection of philosophical treatises) says: 'Abhi means meaning, the meaning of consciousness, the meaning of praise, the meaning of cutting off, the meaning of exceeding vastness, the meaning of greatness, and the meaning of unsurpassed. What is meaning? It is remembering and holding. Consciousness is distinguishing. Praise is that which is constantly praised by the sages. Cutting off is distinguishing verses. Exceeding is surpassing other dharmas. Vast is the most vast among all dharmas. Great is the greatest of all dharmas. Unsurpassed is that which no dharma can surpass. Dhamma means upholding meaning, receiving meaning, and protecting meaning. What is upholding? Upholding is lifting sentient beings onto the path of goodness. Receiving is receiving sentient beings and preventing them from entering the three evil realms. Protecting is protecting sentient beings and enabling them to obtain various kinds of happiness. Pitaka is a vessel. What is a vessel? A vessel is that which can gather many meanings.' Question: 'Are the pitakas and the Abhidhamma the same or different?' Answer: 'The same.' Question: 'If they are the same, then it is sufficient to say only Abhidhamma, why is it also necessary to say pitaka?' Answer: 'When the sages teach the Dharma, they add the word pitaka in order to make the sentences complete. In this way, the meaning of the three pitakas is also like this. It is also for the sake of indication, for the sake of instruction, for the sake of distinction, for the sake of binding, for the sake of abandoning, for the sake of the aspect of profoundness, and for the sake of separation and combination. If a Bhikkhu (Buddhist monk) can reveal all these meanings wherever he goes, this is the three pitakas. In this way, the sequential power and virtue reveal the correct meaning, according to transgressions, according to comparisons, according to teachings, according to the differences in name and form that are obscured by views and attachments. If a person practices according to the Vinaya (Vinaya, the collection of monastic rules), he can enter into Samadhi (meditative concentration), and having attained Samadhi, he will possess the three knowledges (tevijja, knowledge of past lives, divine eye, and extinction of defilements). This is taking precepts as the foundation of practice, and because of Samadhi, he will possess the six supernormal powers (chalabhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of defilements). If a person studies the Abhidhamma, he can generate real wisdom, and having generated real wisdom, he will possess the four kinds of eloquence (patisambhida, eloquence in meaning, eloquence in Dharma, eloquence in expression, and eloquence in responsiveness). If a person follows the teachings of the Vinaya, he will obtain worldly happiness. What is worldly happiness? A person who upholds pure precepts is praised by humans and devas (deities), and constantly receives the four kinds of offerings in the world, this is worldly happiness.'

樂除欲樂。如修多羅說、佛所說，我已知之，不宜在家，出家學道而得道果。得道果者，戒定慧力也。隨逐惡者，皆由無智，無智故佛教妄解，妄解故誹謗如來，作諸惡業自破其身，從此因緣廣生邪見。于阿毗曇僻學者，捉心過急，則心發逸所不應思，如修多羅，告諸比丘，有四法，不應思而思，心則發狂。」

法師曰：「如是次第破戒、邪見亂心、善不善說已。而說偈言：

「具足不具足，　　隨行而得之，　比丘樂學者，　　當愛重此法。

「如是藏義知一切佛語，應當知。」

「何謂為阿含？」

法師曰：「有五阿含。何謂為五？一者、《長阿含》，二者、《中阿含》，三者、《僧育多阿含》，四者、《鴦堀多羅阿含》，五者、《屈陀伽阿含》。」

問曰：「何謂為長阿含？」

「三品中《梵網經》為初，四十四修多羅悉入三品中，是名長阿含。」

法師問：「云何名之為長？」

「聚眾法最多故名為長。」

又問曰：「何謂為阿含？」

答曰：「容受聚集義名阿含。如修多羅說，佛告諸比丘：『我於三界中不見一阿含，如畜生阿含，純是眾生聚集處也。』以是義故，中阿含亦應知，不長不短故名為中。於十五品，根學修多羅為初，一百五

十二修多羅，是名中阿含。

「七月日出法竟，大德迦葉，修理成就十力法已，於是大地如人歡喜，嘆言：『善哉，善哉！』乃徹黃泉六種震動，又種種奇異妙相出現，此是五百大眾羅漢初集名也。而說偈言：

「世間中五百，　　羅漢出是法，　故名五百出，　　諸賢咸共知。

「是時大眾說，大德迦葉問優波離：『波羅夷何處結耶？』

「亦問犯處、亦問因緣、亦問人身：『此問大德自知？』」

答曰：「時因人結戒，是故結戒一切次第我今當說。爾時佛在毗蘭若處。」

問曰：「何時說耶？」

答：「集五百大眾說，如是種種義出已。」

問曰：「何以優波離說？」

答曰：「為大德迦葉問是戒本已。現今誰持者？持者何處住？我當說根本。今說章句義。爾時佛住毗蘭若，此根本律藏初如是說。長老優波離佛前持，佛未涅槃時，六通羅漢無數千萬，從優波離受。世尊涅槃后，大德迦葉為初，諸大悲眾集閻浮利地中，誰能持？優波離為初，諸律師次第持，乃至第三大眾諸大德持，今次第說師名字：優波離，大象拘，蘇那拘，悉伽符，目揵連子帝須。五人得勝煩惱，次第閻浮利地中持律亦不斷，乃至第三一切諸律師，皆從優波離出，此是連續優波離。何以故

【現代漢語翻譯】現代漢語譯本十二修多羅（Sutra，經），名為《中阿含經》。

『七月日出法事完畢，大德迦葉（Mahakasyapa），在修理成就十力法（Tathagata-balas，如來十力）之後，於是大地如同人一樣歡喜，讚歎說：『善哉，善哉！』乃至響徹黃泉，發生六種震動，又有種種奇異美妙的景象出現，這是五百大眾阿羅漢（Arhat）初次集結的名字。』並說了偈頌：

『世間中有五百，阿羅漢出現此法，所以名為五百出，諸位賢者都共同知曉。』

當時大眾說，大德迦葉問優波離（Upali）：『波羅夷（Parajika，斷頭罪）在何處結罪？』

『也問犯處、也問因緣、也問人身：『這些問題大德您自己知道嗎？』

回答說：『當時因人而結戒，所以結戒的一切次第我現在應當說。當時佛陀在毗蘭若（Veranja）處。』

問：『什麼時候說的？』

答：『聚集五百大眾時說的，像這樣種種意義都出來了。』

問：『為什麼是優波離說？』

答：『因為大德迦葉問了關於戒本（Pratimoksha，戒經）的事情。現在是誰在持戒？持戒的人住在哪裡？我應當說根本。現在說章句的意義。當時佛陀住在毗蘭若，這根本律藏最初是這樣說的。長老優波離在佛陀面前持戒，佛陀未涅槃（Nirvana，寂滅）時，六神通阿羅漢無數千萬，都從優波離那裡接受戒律。世尊涅槃后，大德迦葉為首，諸大悲眾聚集在閻浮利地（Jambudvipa，南贍部洲）中，誰能持戒？優波離為首，各位律師依次持戒，乃至第三代大眾諸位大德持戒，現在依次說出師父的名字：優波離，大象拘（Dasa-kujja），蘇那拘（Sona-kujja），悉伽符（Siggava），目揵連子帝須（Moggaliputta-tissa）。五人得到戰勝煩惱的果位，依次在閻浮利地中持律也沒有斷絕，乃至第三代一切諸位律師，都從優波離那裡傳出，這是連續不斷的優波離。為什麼呢？』

【English Translation】 English version The twelve Sutras (Sutra), are named the 『Middle Length Discourses』 (Majjhima Nikaya).

『After the completion of the Dharma practice on the seventh day of the sunrise, Venerable Kashyapa (Mahakasyapa), having perfected the ten powers of the Tathagata (Tathagata-balas), the earth rejoiced as if it were a person, exclaiming: 『Excellent, excellent!』 It resonated through the Yellow Springs, causing six kinds of vibrations, and various extraordinary and wonderful phenomena appeared. This is the name of the first gathering of the five hundred Arhats (Arhat).』 And recited the following verse:

『Among the world, five hundred, Arhats have manifested this Dharma, Therefore, it is named 『Five Hundred Emergence,』 all the wise ones know it together.』

At that time, the assembly said, Venerable Kashyapa asked Upali (Upali): 『Where is the Parajika (Parajika, expulsion offense) offense incurred?』

『Also asked about the place of offense, also asked about the causes and conditions, also asked about the human body: 『Does the Venerable One know these questions himself?』

He replied: 『At that time, the precepts were established because of people, so I shall now explain the entire sequence of establishing the precepts. At that time, the Buddha was in Veranja (Veranja).』

Asked: 『When was it spoken?』

Answered: 『It was spoken when the five hundred assembly gathered, and various meanings like these emerged.』

Asked: 『Why is it Upali who speaks?』

Answered: 『Because Venerable Kashyapa asked about the Pratimoksha (Pratimoksha, monastic rules). Who is holding the precepts now? Where does the holder of the precepts reside? I shall speak of the root. Now I shall speak of the meaning of the verses. At that time, the Buddha resided in Veranja, and the fundamental Vinaya (Vinaya, monastic discipline) began like this. Elder Upali held the precepts before the Buddha, and before the Buddha』s Nirvana (Nirvana, cessation), countless thousands of Arhats with six supernormal powers received the precepts from Upali. After the World Honored One』s Nirvana, Venerable Kashyapa was the first, and the assembly of great compassion gathered in Jambudvipa (Jambudvipa, the continent south of Mount Meru). Who can uphold the precepts? Upali was the first, and the Vinaya masters successively upheld the precepts, even up to the third generation of the assembly, the Venerable Ones upheld the precepts. Now I shall successively speak the names of the teachers: Upali, Dasa-kujja (Dasa-kujja), Sona-kujja (Sona-kujja), Siggava (Siggava), Moggaliputta-tissa (Moggaliputta-tissa). These five people attained the victory over afflictions, and successively upheld the Vinaya in Jambudvipa without interruption, even up to the third generation of all the Vinaya masters, all of whom came from Upali. This is the continuous lineage of Upali. Why is that?』

？優波離從金口所聞，聚於心中開施與人。人知已，有學人須陀洹、斯陀含、阿那含不可計數，愛盡比丘一千。大象拘是優波離弟子，從優波離口悉聞，自解至深極理，學人初受不可計數，愛盡比丘一千。蘇那拘，此是大象拘弟子，蘇那拘從師口受取律已，讀誦性自知律，學人初受不可計數，愛盡比丘一千。悉伽符是蘇那拘弟子，從師口受律已，於一千阿羅漢中，最勝性自知律，學人初受學不可計數，愛盡比丘非百千不可度量。爾時閻浮利地無數比丘集，目揵連子帝須神力，第三大眾欲現如是毗尼藏，閻浮利地中諸法師次第乃至第三大眾持，應當知。」

問曰：「何謂為第三大眾？」

答曰：「此是次第時已出竟，光明妙法用智慧故。而說是贊曰：

「壽命住世間，　　五百智慧明，　五百中大德，　　迦葉最為初，　譬如燈油盡，　　涅槃無著處。」

跋阇子品第二集法藏

「於是眾聖，日夜中次第而去。世尊涅槃已一百歲時，毗舍離跋阇子比丘，毗舍離中十非法起。何謂為十？一者、鹽凈，二者、二指凈，三者、聚落間凈，四者、住處凈，五者、隨意凈，六者、久住凈，七者、生和合凈，八者、水凈，九者、不益縷尼師壇凈，十者、金銀凈。此是十非法。于毗舍離現此十非法，諸

【現代漢語翻譯】現代漢語譯本：優波離（Upali，佛陀十大弟子之一，持戒第一）從佛陀金口所聞的戒律，聚集在心中並開示與他人。人們得知后，成為有學的須陀洹（Sotapanna，入流果）、斯陀含（Sakadagamin，一來果）、阿那含（Anagamin，不還果）的人不可計數，斷盡煩惱的比丘有一千人。大象拘（未找到相關資料）是優波離的弟子，從優波離口中完全聽聞戒律，自己理解到極深的道理，初學的學人不可計數，斷盡煩惱的比丘有一千人。蘇那拘（Sunakshatra，又譯善星比丘，原為佛陀侍者，后叛離）是大象拘的弟子，蘇那拘從師父口中接受戒律后，讀誦並且天性就瞭解戒律，初學的學人不可計數，斷盡煩惱的比丘有一千人。悉伽符（Sigghava，未找到相關資料）是蘇那拘的弟子，從師父口中接受戒律后，在一千阿羅漢中，最擅長並且天性就瞭解戒律，初學的學人不可計數，斷盡煩惱的比丘不是百千所能度量的。當時在閻浮利地（Jambudvipa，古印度）聚集了無數比丘，目犍連子帝須（Moggaliputta-Tissa，佛教阿育王時代高僧）以神通力，第三次大眾部想要顯現這樣的毗尼藏（Vinaya Pitaka，律藏），在閻浮利地中的諸位法師次第乃至第三次大眾部所持有的，應當知曉。

問：『什麼是第三次大眾部？』

答：『這是次第的時機已經過去，光明妙法用智慧的緣故。而說是讚頌：

『壽命住在世間，五百智慧明，五百中大德，迦葉（Kasyapa，佛陀十大弟子之一，頭陀第一）最為初，譬如燈油盡，涅槃無著處。』

跋阇子品第二集法藏

『於是眾聖，日夜中次第離去。世尊涅槃一百歲時，毗舍離（Vaishali，古印度城市）的跋阇子（Vajjiputtaka，又譯跋耆子）比丘，在毗舍離中出現了十種非法。什麼是十種？一是、鹽凈，二是、二指凈，三是、聚落間凈，四是、住處凈，五是、隨意凈，六是、久住凈，七是、生和合凈，八是、水凈，九是、不益縷尼師壇凈，十是、金銀凈。這是十種非法。在毗舍離出現了這十種非法，諸位』

【English Translation】 English version: Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts), gathered the precepts he heard from the Buddha's golden mouth, kept them in his heart, and taught them to others. After people learned of it, the number of learned Sotapannas (Sotapanna, Stream-enterer), Sakadagamins (Sakadagamin, Once-returner), and Anagamins (Anagamin, Non-returner) was countless, and there were one thousand Bhikkhus who had exhausted their defilements. Great Elephant Koshtha (no relevant information found) was a disciple of Upali, and he heard all the precepts from Upali's mouth, and he understood the profound principles himself. The number of novice learners was countless, and there were one thousand Bhikkhus who had exhausted their defilements. Sunakshatra (Sunakshatra, also translated as Good Star Bhikkhu, originally a Buddha's attendant, later defected) was a disciple of Great Elephant Koshtha. After Sunakshatra received the precepts from his teacher's mouth, he recited them and naturally understood the precepts. The number of novice learners was countless, and there were one thousand Bhikkhus who had exhausted their defilements. Sigghava (no relevant information found) was a disciple of Sunakshatra. After receiving the precepts from his teacher's mouth, among the one thousand Arhats, he was the most skilled and naturally understood the precepts. The number of novice learners was countless, and the number of Bhikkhus who had exhausted their defilements could not be measured by hundreds of thousands. At that time, countless Bhikkhus gathered in Jambudvipa (Jambudvipa, ancient India). Moggaliputta-Tissa (Moggaliputta-Tissa, a high-ranking monk in the era of King Ashoka of Buddhism), with his supernatural powers, the Third Great Assembly wanted to reveal such a Vinaya Pitaka (Vinaya Pitaka, monastic law). The Dharma masters in Jambudvipa, in order, up to the Third Great Assembly, should know.

Question: 'What is the Third Great Assembly?'

Answer: 'This is the time when the order has passed, and the bright and wonderful Dharma is used because of wisdom. And it is said in praise:

'Life dwells in the world, five hundred wisdoms are bright, among the five hundred great virtues, Kasyapa (Kasyapa, one of the ten great disciples of the Buddha, foremost in ascetic practices) is the first, like the oil in a lamp is exhausted, Nirvana has no attachment.'

Vajjiputtaka Chapter, Second Collection of Dharma Treasures

'Then the saints, day and night, departed in order. One hundred years after the World Honored One entered Nirvana, the Vajjiputtaka (Vajjiputtaka, also translated as Vajjian) Bhikkhus of Vaishali (Vaishali, an ancient Indian city) arose ten illegalities in Vaishali. What are the ten? First, salt purification; second, two-finger purification; third, village interval purification; fourth, dwelling purification; fifth, arbitrary purification; sixth, long-term dwelling purification; seventh, newly arisen harmony purification; eighth, water purification; ninth, unprofitable thread nisidana purification; tenth, gold and silver purification. These are the ten illegalities. These ten illegalities appeared in Vaishali, all'

跋阇子修那伽子名阿須，阿須爾時作王，黨跋阇子等。爾時長老耶須拘迦，是迦乾陀子，于跋阇中彷徉而行毗舍離，跋阇子比丘毗舍離中現十非法，聞已：『我不應隱住壞十力法，若為方便滅此惡法？』即往至毗舍離。到已，爾時長老耶須拘迦乾陀子，于毗舍離大林鳩咤伽羅沙羅中住。爾時，跋阇子比丘說戒時，取水滿缽置比丘僧中。爾時，毗舍離諸優婆塞來詣，跋阇子比丘作如是言，語諸優婆塞：『應與眾僧錢，隨意與半錢若一錢，使眾僧得衣服。』

「一切應說，此是集毗尼義。七百比丘不減不長，是名七百比丘集毗尼義。于集眾中，二萬比丘集。長老耶斯那比丘發起此事，于跋阇子比丘眾中，長老離婆多問薩婆迦，薩婆迦比丘答：『律藏中斷十非法，及消滅諍法。大德！我等輩今應出法及毗尼，擇取通三藏者，至三達智比丘擇取已，于毗舍離婆利迦園中，眾已聚集，如迦葉初集法藏無異。一切佛法中垢洗除已，依藏更問、依阿含問、依枝葉問、依諸法聚問，一切法及毗尼藏盡出。』此是大眾，於八月日得集竟，說偈贊曰：

「世間中七百，　　是為七百名，　依如前所說，　　汝等自當知。

「是時，薩婆迦眉、蘇寐、離婆多、屈阇須毗多、耶須、婆那參復多，此是大德阿難弟子，修摩㝹、婆

【現代漢語翻譯】現代漢語譯本當時，跋阇（Vajjis）族的修那伽子（Sunakkhatta），名叫阿須（Assaji），阿須當時作國王，袒護跋阇子（Vajjian）比丘等人。當時，長老耶須拘迦（Yasa Kakandaka），是迦乾陀子（Kakandaka's son），在跋阇（Vajjis）中游行，來到毗舍離（Vesali）。跋阇子比丘在毗舍離（Vesali）顯現十種非法之事，耶須拘迦（Yasa Kakandaka）聽聞後心想：『我不應隱忍不作為，眼看這破壞十力（ten powers of a Buddha）之法。我該如何方便地滅除這些惡法呢？』於是前往毗舍離（Vesali）。到達后，長老耶須拘迦（Yasa Kakandaka）住在毗舍離（Vesali）大林鳩咤伽羅沙羅（Kutagara Hall in the Great Forest）。當時，跋阇子（Vajjian）比丘在說戒時，取一滿缽水放在比丘僧團中。當時，毗舍離（Vesali）的優婆塞（upasakas，在家男信徒）前來拜訪，跋阇子（Vajjian）比丘這樣對優婆塞（upasakas）說：『應該給僧團錢，隨意給半個錢或一個錢，讓僧團可以購買衣服。』『一切都應該說出來，這就是結集毗尼（Vinaya，戒律）的意義。七百比丘不多也不少，這就是七百比丘結集毗尼（Vinaya，戒律）的意義。在結集大會中，聚集了兩萬比丘。長老耶斯那（Yasa）比丘發起此事，在跋阇子（Vajjian）比丘僧團中，長老離婆多（Revata）問薩婆迦（Sabbakami），薩婆迦（Sabbakami）比丘回答說：『律藏（Vinaya Pitaka，戒律）中斷了十種非法之事，並消滅了諍訟之法。大德！我們現在應該整理法和毗尼（Vinaya，戒律），選擇通達三藏（Tipitaka，三藏：經藏、律藏、論藏）的人，直到選擇出三達智（three kinds of transcendental knowledge）的比丘。』選擇完畢后，在毗舍離（Vesali）婆利迦園（Valika Garden）中，大眾已經聚集，如同迦葉（Kasyapa）初次結集法藏（Dharma Pitaka，經藏）一樣。一切佛法中的污垢都洗除乾淨后，依據藏（Pitaka，藏：經藏、律藏、論藏）來提問、依據阿含（Agama，阿含經）來提問、依據枝葉（subsidiary texts）來提問、依據諸法聚（groups of teachings）來提問，一切法和毗尼藏（Vinaya Pitaka，戒律）都整理完畢。』這是大眾，在八月日完成了結集，並說了偈頌讚嘆：『世間中有七百，是為七百名，依如前所說，汝等自當知。』當時，薩婆迦（Sabbakami）、蘇寐（Sumana）、離婆多（Revata）、屈阇須毗多（Khujjasobhita）、耶須（Yasa）、婆那參復多（Sambhuta），這些都是大德阿難（Ananda）的弟子，修摩㝹（Sumana），婆

【English Translation】 English version At that time, Sunakkhatta of the Vajjis, whose name was Assaji, was the king, and he sided with the Vajjian monks and others. At that time, the elder Yasa Kakandaka, the son of Kakandaka, was wandering in the Vajjis and came to Vesali. The Vajjian monks in Vesali were displaying ten unlawful practices. Upon hearing this, Yasa Kakandaka thought: 'I should not remain silent and inactive, watching this Dharma that destroys the ten powers of a Buddha. How can I expediently eliminate these evil practices?' So he went to Vesali. Having arrived, the elder Yasa Kakandaka stayed in the Kutagara Hall in the Great Forest of Vesali. At that time, the Vajjian monks, when reciting the Patimokkha (rules of discipline), would place a full bowl of water in the midst of the Sangha (monastic community). At that time, the upasakas (lay male devotees) of Vesali came to visit, and the Vajjian monks would say to the upasakas: 'You should give money to the Sangha, giving half a coin or one coin as you wish, so that the Sangha can buy robes.' 'Everything should be spoken, this is the meaning of compiling the Vinaya (monastic discipline). Seven hundred monks, no more and no less, this is the meaning of the seven hundred monks compiling the Vinaya. In the assembly, twenty thousand monks gathered. The elder Yasa initiated this matter. Among the Vajjian monks, the elder Revata asked Sabbakami, and Sabbakami replied: 'The Vinaya Pitaka (collection of monastic rules) has cut off the ten unlawful practices and eliminated the causes of disputes. Venerable Sirs, we should now compile the Dharma and Vinaya, selecting those who are versed in the Tipitaka (the three baskets: Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), until monks with the three kinds of transcendental knowledge are selected.' After the selection, in the Valika Garden of Vesali, the assembly gathered, just like Kasyapa's first compilation of the Dharma Pitaka (collection of discourses). After all the defilements in the Buddha's teachings were cleansed, questions were asked based on the Pitakas (baskets), questions were asked based on the Agamas (collection of scriptures), questions were asked based on the subsidiary texts, and questions were asked based on the groups of teachings. All the Dharma and Vinaya Pitaka were compiled.' This was the assembly, which completed the compilation on the eighth day of the month, and recited verses of praise: 'In the world, there are seven hundred, these are the seven hundred names, According to what was said before, you should know this yourselves.' At that time, Sabbakami, Sumana, Revata, Khujjasobhita, Yasa, Sambhuta, these were all disciples of the venerable Ananda, Sumana, Bha

娑伽眉，此二人是阿㝹留馱弟子，已曾見佛，而說偈言：

「『第二好集眾，　　大法一切出，　　已至重法處，　　應作已作竟，　　愛盡比丘者，　　是名第二集。』」

阿育王品第三集法藏

「諸大德自作念言：『當來世我等師法，如是濁垢起有無耶？』大德即見當來世非法垢起，從此以後百歲又十八年中，波咤利弗國阿育王已生世，生已一切閻浮利地靡不降伏，于佛法中甚篤信極大供養。於是諸外道梵志，見阿育王如此信佛法，外道梵志貪供養故，入佛法中而作沙門，猶事外道如舊，以外道法教化諸人。如是佛法極大濁垢，濁垢欲成。於是諸大德作是念：『我等輩及當來世見垢不？』各自觀壽命不及，復作是念：『誰為當來宣傳？』諸大德觀一切人民及欲界中，都無一人。復觀諸梵天，有一天人短壽，曾觀法相。諸大德作如是念：『我等當往請此梵天人下生世間，于目揵連婆羅門家中受胎，然後我等教化令其出家，得出家已，一切佛法通達無礙三達智已，破壞外道判諸諍法，整持佛法。』

「於是諸大德往至梵天，梵天人名帝須。諸大德至，語帝須：『從此百年後十八年中，如來法極大垢起，我等觀一切世間及欲界，不見一人能護佛法，乃至梵天見汝一人。善哉，善人！若汝生世間

【現代漢語翻譯】娑伽眉（人名），這兩個人是阿㝹留馱（Anuruddha，佛陀十大弟子之一）的弟子，他們曾經見過佛陀，並且說了這樣的偈語：『第二好的集會，偉大的佛法由此而出，已經到達重要的佛法之處，應該做的已經做完。愛慾斷盡的比丘，這被稱為第二集會。』阿育王品第三集法藏『各位大德各自心中想：『未來的時代，我們所傳的佛法，會像這樣產生污濁嗎？會有還是沒有呢？』大德們隨即看到未來時代非法之垢產生。從那時起，一百一十八年後，在波咤利弗國（Pataliputra）阿育王（Ashoka，印度孔雀王朝的國王）已經降生於世。他降生后，整個閻浮利地（Jambudvipa，古印度）沒有不被他降伏的，他對佛法非常篤信，供養極大。於是，那些外道梵志（非佛教的修行者），看到阿育王如此信仰佛法，因為貪圖供養的緣故，進入佛法之中而做沙門（佛教出家人），仍然像過去一樣信奉外道，用外道之法教化眾人。這樣，佛法就產生了極大的污濁，污濁將要形成。於是，各位大德這樣想：『我們這些人以及未來世的人，能看到這些污垢嗎？』各自觀察自己的壽命不夠長，又想：『誰能為未來宣傳佛法呢？』各位大德觀察一切人民以及欲界（Kāmadhātu，佛教三界之一）之中，都沒有一個人。又觀察諸梵天（Brahmā，色界天的總稱），有一個天人壽命不長，曾經觀察過法相。各位大德這樣想：『我們應當去請求這位梵天人下生到世間，在目揵連（Maudgalyayana，佛陀十大弟子之一）婆羅門（Brahmin，古印度僧侶階層）家中受胎，然後我們教化他讓他出家，等到他出家之後，一切佛法通達無礙，獲得三達智（tevijja，三種智慧），破壞外道，判決各種爭論的佛法，整頓維護佛法。』『於是，各位大德前往梵天，這位梵天人名叫帝須（Tissa）。各位大德到達后，告訴帝須：『從現在起一百一十八年後，如來的佛法會產生極大的污垢，我們觀察一切世間以及欲界，沒有看到一個人能夠守護佛法，乃至在梵天中只看到你一個人。善哉，善人！如果你能降生到世間

【English Translation】 Sāgame, these two are disciples of Anuruddha (one of the ten great disciples of the Buddha), they have seen the Buddha and spoke this verse: 'The second good assembly, the great Dharma comes from it, having reached the place of important Dharma, what should be done has been done. A Bhikkhu (Buddhist monk) who has exhausted craving, this is called the second assembly.' Chapter Three, Ashokavadana, Collection of Dharma Treasures 'The great virtuous ones thought to themselves: 'In the future, will our Dharma be defiled like this? Will it be or will it not?' The great virtuous ones then saw that in the future, the defilement of non-Dharma would arise. From then on, one hundred and eighteen years later, King Ashoka (an Indian Maurya Empire king) of Pataliputra (an ancient city in India) would be born into the world. After his birth, the entire Jambudvipa (the traditional name for the region of South Asia) would be subdued by him, and he would have great faith in the Buddha's Dharma and make great offerings. Then, those non-Buddhist Brahmins (members of the priestly class in ancient India), seeing that King Ashoka had such faith in the Buddha's Dharma, entered the Buddha's Dharma and became Shramanas (wandering ascetics), still worshiping non-Buddhist ways as before, and teaching people with non-Buddhist methods. In this way, the Buddha's Dharma became greatly defiled, and the defilement was about to form. Then, the great virtuous ones thought: 'Will we and those in the future see these defilements?' Each observed that their lifespans were not long enough, and then thought: 'Who will propagate the Dharma in the future?' The great virtuous ones observed all the people and the desire realm (Kāmadhātu, the realm of desire in Buddhist cosmology), and there was not a single person. They also observed the Brahmas (Brahmā, a class of deities in the form realm), and there was one deva (a deity) with a short lifespan who had observed the characteristics of the Dharma. The great virtuous ones thought: 'We should go and request this Brahma to be reborn into the world, to be conceived in the Brahmin (Brahmin, a member of the priestly class in ancient India) family of Maudgalyayana (one of the ten great disciples of the Buddha), and then we will teach him to become a monk. After he becomes a monk, he will understand all the Buddha's Dharma without hindrance, attain the three knowledges (tevijja, the three kinds of knowledge), destroy non-Buddhist ways, judge all disputed Dharmas, and rectify and maintain the Buddha's Dharma.' 'Then, the great virtuous ones went to Brahma, and this Brahma was named Tissa. When the great virtuous ones arrived, they said to Tissa: 'One hundred and eighteen years from now, the Dharma of the Tathagata (another name for the Buddha) will be greatly defiled. We have observed all the worlds and the desire realm, and we have not seen a single person who can protect the Dharma, even in the Brahma realm we only see you. Good, virtuous one! If you are born into the world

，以十力法汝當整持。』諸大德作是言已，大梵帝須聞諸大德佛法中垢起我當洗除，聞已，歡喜踴躍答曰：『善哉！對已，與諸大德立誓，于梵天應作已罷，從梵天下。』爾時，有大德和伽婆、栴陀跋阇二人，于眾少年，通持三藏，得三達智、愛盡阿羅漢，是二人不及滅諍。諸大德語二長老：『汝二人不及滅諍，眾僧今依事罰汝。當來有梵天人名帝須，當託生目揵連婆羅門家，汝二人可一人往迎，取度出家，一人教學佛法。』於是諸大德阿羅漢，隨壽長短各入涅槃，而說偈言：

「第二七百眾，　　和合滅非法，　當來法因緣，　　已作令久住。　愛盡得自在，　　善通三達智，　神通得自在，　　猶不免無常。　我今說名字，　　傳流於將來，　如是生無常，　　已知生難得，　若欲得常住，　　當勤加精進。

「此第二僧說：『摩呵梵魔帝須，從梵天下，託生目揵連婆羅門家。』於是和伽婆觀見帝須已入婆羅門家受胎。知受胎已，和伽婆日日往其家乞食，乃至七年。何以故？為度因緣故，於是七年乞飯不得，乞水亦不得。過七年已復往乞食，其家人應曰：『食已竟，大德！更往余家。』和伽婆念言：『今得語已，還。』於是婆羅門從余處還，于路見和伽婆：『咄出家人！從我家來耶？有所得

【現代漢語翻譯】現代漢語譯本：『你們應當完整地掌握十力法。』各位大德說完這些話后，大梵天帝須心想：『我聽聞各位大德說佛法中出現了污垢，我應當將其洗除。』聽聞后，歡喜踴躍地回答說：『好啊！』回答完畢，與各位大德立下誓言，在梵天應做的事情已經做完，便從梵天下凡。當時，有兩位大德，和伽婆（Vakkula）和栴陀跋阇（Cunda-vajja），在年輕僧眾中，精通三藏，證得三明、愛盡阿羅漢果位，但二人不擅長平息爭端。各位大德告訴這兩位長老：『你們二人不擅長平息爭端，僧團現在根據事情的性質處罰你們。將來會有梵天人名叫帝須（Tissa），將會投生到目揵連（Moggallana）婆羅門家，你們二人可以一人前去迎接，度他出家，一人教導他佛法。』於是各位大德阿羅漢，隨著壽命的長短各自進入涅槃，並且說了偈語：『第二次的七百位僧眾，和合一致地滅除非法，當來的佛法因緣，已經促成使其長久住世。愛盡煩惱獲得自在，善於通達三明智慧，神通之力運用自如，仍然無法避免無常。我現在說出他們的名字，流傳給未來的世代，像這樣生是無常的，已經知道生命難得，如果想要獲得常住，應當勤奮努力精進。』第二次僧團宣說：『摩訶梵魔帝須（Mahabrahma Tissa），從梵天下凡，投生到目揵連（Moggallana）婆羅門家。』於是和伽婆（Vakkula）觀察到帝須（Tissa）已經進入婆羅門家受胎。知道他已經受胎后，和伽婆（Vakkula）每天都去他家乞食，持續了七年。為什麼呢？爲了度化他的因緣。在這七年裡，乞飯乞不到，乞水也乞不到。過了七年後，又去乞食，他家人回答說：『已經吃完了，大德！請去其他人家吧。』和伽婆（Vakkula）心想：『現在得到迴應了，回去吧。』於是婆羅門從其他地方回來，在路上見到和伽婆（Vakkula）：『喂！出家人！從我家來嗎？有什麼得到嗎？』

【English Translation】 English version: 'You should fully uphold the Ten Powers Law.' After the great virtues spoke these words, the Great Brahma Tissa thought: 'I have heard the great virtues say that defilements have arisen in the Buddha-dharma, and I should wash them away.' Having heard this, he joyfully replied: 'Good!' After replying, he made a vow with the great virtues, that what should be done in Brahma's heaven has been done, and then descended from Brahma's heaven. At that time, there were two great virtues, Vakkula (和伽婆) and Cunda-vajja (栴陀跋阇), who, among the young monks, were well-versed in the Tripitaka, attained the Three Clear Knowledges, and were Arhats who had exhausted their desires, but they were not good at resolving disputes. The great virtues told these two elders: 'You two are not good at resolving disputes, and the Sangha is now punishing you according to the nature of the matter. In the future, there will be a Brahma person named Tissa (帝須), who will be born into the Moggallana (目揵連) Brahmin family. One of you two can go to welcome him, ordain him, and the other can teach him the Buddha-dharma.' Then, the great virtue Arhats, according to the length of their lives, each entered Nirvana, and spoke the following verses: 'The second seven hundred Sangha, Unite to eliminate the unlawful, The future Dharma cause, Has been made to last long. Exhausting desires and gaining freedom, Well versed in the Three Clear Knowledges, The power of supernatural abilities is used freely, Still cannot avoid impermanence. I will now say their names, To be passed down to future generations, Like this, birth is impermanent, It is already known that life is difficult to obtain, If you want to obtain permanence, You should diligently strive forward.' The second Sangha declared: 'Mahabrahma Tissa (摩訶梵魔帝須), descends from Brahma's heaven and is born into the Moggallana (目揵連) Brahmin family.' Then Vakkula (和伽婆) observed that Tissa (帝須) had already entered the Brahmin family to be conceived. Knowing that he had been conceived, Vakkula (和伽婆) went to his house every day to beg for food, for seven years. Why? For the cause of liberating him. During these seven years, he could not beg for rice, nor could he beg for water. After seven years, he went to beg for food again, and his family replied: 'We have already eaten, great virtue! Please go to another house.' Vakkula (和伽婆) thought: 'Now I have received a response, I will return.' Then the Brahmin returned from another place and saw Vakkula (和伽婆) on the road: 'Hey! Ascetic! Are you coming from my house? Did you get anything?'

不？』答曰：『得。』婆羅門還至家中，而問家人：『比丘乞食，有與不耶？』家人答曰：『都不與之。』婆羅門言：『比丘妄語，若明日來者我當詰問。』

「明日門外坐，大德和伽婆明日來，婆羅門問曰：『大德！昨言乞有所得。定無所得，何以妄語？比丘法得妄語不？』大德和伽婆答曰：『我往汝家七年，都無所得，昨始得家人語我更往余家，是故言得。』婆羅門自思念言：『此比丘正得語，而言有所得。善哉！是知足人也，若得飲食者，便應大歡喜。』婆羅門即回己飲食分，施與和伽婆，而作是言：『從今已去，日日於此取食。』於是和伽婆日日恒往取食。婆羅門見和伽婆威儀具足，發大歡喜心，歡喜心已，復更請曰：『大德！自今以後莫余家乞，長來此食。』和伽婆默然受請。日日食已漸示佛法，示已而去。

「爾時婆羅門子年始十六，已學婆羅門法三圍陀書。婆羅門子初從梵天下，猶好凈潔，牀蓆、先提悉不與人雜。若欲往師所，以牀蓆、先提，以白潔裹，懸置屋間而去。去後大德和伽婆至，而作是念：『時今至矣！來往多年，此婆羅門子都不共語。以何方便而化度之？』即以神力，令家中床座隱蔽不見，唯見婆羅門子所舉先提。爾時，婆羅門見和伽婆來，遍求坐床了不能得，唯見其子所舉

【現代漢語翻譯】現代漢語譯本：婆羅門問：『沒有嗎？』和伽婆回答說：『得到了。』婆羅門回到家中，問家人：『比丘來乞食，有沒有給他東西？』家人回答說：『什麼都沒給。』婆羅門說：『這個比丘說謊，如果他明天再來，我要質問他。』第二天，婆羅門坐在門外，大德和伽婆第二天來了，婆羅門問：『大德！昨天你說乞討有所得。明明什麼都沒得到，為什麼說謊？比丘可以打妄語嗎？』大德和伽婆回答說：『我來你家七年，什麼都沒得到，昨天才聽到你家人說讓我去別家乞討，所以才說得到了。』婆羅門自己心想：『這位比丘確實是實話實說，才說有所得。真好啊！這是個知足的人，如果得到飲食，就應該非常歡喜。』婆羅門立刻把自己那份飲食分出來，施捨給和伽婆，並且說：『從今以後，每天都來這裡取食。』於是和伽婆每天都來取食。婆羅門看到和伽婆威儀具足，生起很大的歡喜心，歡喜心生起后，又邀請說：『大德！從今以後不要去其他人家乞討了，一直來我家吃飯吧。』和伽婆默默地接受了邀請。每天吃完飯後，逐漸地向他宣講佛法，講完就離開了。當時，婆羅門子（Brahman's son）年紀十六歲，已經學習了婆羅門法（Brahmanical law）中的三圍陀書（Three Vedas）。婆羅門子最初從梵天（Brahma heaven）下來，仍然喜歡清凈，床鋪、先提（sacred thread）都不與人混用。如果要去老師那裡，就把床鋪、先提用潔白的布包裹起來，懸掛在屋子裡然後才離開。離開后，大德和伽婆來了，心想：『時機到了！來往多年，這個婆羅門子都不和我說話。用什麼方法來教化他呢？』於是就用神通，讓家中的床座隱藏起來看不見，只能看見婆羅門子所舉的先提（sacred thread）。當時，婆羅門（Brahman）看見和伽婆（Hegava）來了，到處尋找坐的床鋪卻找不到，只能看見他兒子所舉的先提（sacred thread）。

【English Translation】 English version: The Brahman asked: 'Didn't you?' Hegava replied: 'I did.' The Brahman returned home and asked his family: 'Did the Bhikkhu come begging for food, and did you give him anything?' The family replied: 'We didn't give him anything at all.' The Brahman said: 'This Bhikkhu is lying. If he comes again tomorrow, I will question him.' The next day, the Brahman sat outside the gate. The Venerable Hegava came the next day, and the Brahman asked: 'Venerable! Yesterday you said you obtained something from begging. Clearly you obtained nothing. Why did you lie? Is it permissible for a Bhikkhu to lie?' The Venerable Hegava replied: 'I have been coming to your house for seven years and have obtained nothing. Only yesterday did I hear your family tell me to go to other houses to beg, so I said I obtained something.' The Brahman thought to himself: 'This Bhikkhu is indeed speaking the truth when he says he obtained something. Excellent! This is a content person. If he obtained food, he should be very happy.' The Brahman immediately divided his own portion of food and gave it to Hegava, and said: 'From now on, come here to take food every day.' Thereupon Hegava came to take food every day. The Brahman saw that Hegava's demeanor was complete and generated great joy. After generating joy, he further invited him, saying: 'Venerable! From now on, do not beg at other people's houses. Just come here to eat.' Hegava silently accepted the invitation. After eating every day, he gradually taught him the Buddha Dharma, and after teaching, he left. At that time, the Brahman's son (Brahman's son) was sixteen years old and had already studied the Three Vedas (Three Vedas) of Brahmanical law (Brahmanical law). The Brahman's son, who had initially descended from the Brahma heaven (Brahma heaven), still loved purity. He did not mix his bed and sacred thread (sacred thread) with others. If he wanted to go to his teacher, he would wrap his bed and sacred thread in white cloth, hang them in the house, and then leave. After he left, the Venerable Hegava came and thought: 'The time has come! I have been coming and going for many years, and this Brahman's son does not speak to me. What method can I use to teach him?' So he used his supernatural powers to hide the beds and seats in the house so that they could not be seen, and only the sacred thread (sacred thread) held by the Brahman's son could be seen. At that time, the Brahman (Brahman) saw Hegava (Hegava) coming and searched everywhere for a bed to sit on but could not find one, and could only see the sacred thread (sacred thread) held by his son.

先提，即取與和伽婆坐。

「婆羅門子還，見和伽婆坐其先提，見已心生忿怒，即問家人：『誰持我先提與沙門坐？』大德和伽婆食竟，婆羅門子瞋心已息。大德和伽婆語婆羅門子：『汝何所知？』婆羅門子：『咄沙門！我無所知，誰應知也？』婆羅門子問和伽婆：『沙門知圍陀法不？』問已，此沙門必知。大德和伽婆於三圍陀中通達，及干晝(漢言一切物名)、揩晝、伊底呵寫、文字，一切分別。婆羅門子，于狐疑法不能通達。所以爾者，由師不解。婆羅門子問和伽婆，于難解中問問盡答。和伽婆語婆羅門子：『汝問已多，我今次問汝一事，汝應當答。』婆羅門子言：『善哉，沙門！我當分別答耶？』和伽婆于雙心中，問婆羅門子：『若人心起而不滅，若人心滅而不起，若人心滅而滅，若人心起而起？』於是婆羅門子，仰頭向虛空、下頭視地，不知所以，反咨沙門：『咄沙門！此是何義？』和伽婆答：『此是佛圍陀。』婆羅門子語：『大德得與我不？』答曰：『得。』復問：『云何可得？』答曰：『汝若出家，然後可得。』

「於是婆羅門子心大歡喜，來到父母所而白言：『此沙門知佛圍陀，我欲就學，用白衣服沙門不與，令我出家然後當得。』父母作是念已：『善哉！若汝出家學圍陀竟，當速還家。

【現代漢語翻譯】現代漢語譯本：先提，就是取來與和伽婆（Kāśyapa，佛十大弟子之一，以頭陀苦行著稱）坐。

『婆羅門之子回來，看見和伽婆坐在他的先提上，心中生起憤怒，就問家人：『是誰把我的先提拿給沙門（Śrāmaṇa，指出家修道者）坐的？』大德和伽婆吃完飯後，婆羅門之子的嗔恨心已經平息。大德和伽婆對婆羅門之子說：『你知道些什麼？』婆羅門之子說：『呸，沙門！我什麼都不知道，誰應該知道呢？』婆羅門之子問和伽婆：『沙門知道吠陀（Veda，古印度婆羅門教的根本經典）的教法嗎？』問完之後，心想這個沙門一定知道。大德和伽婆精通三吠陀，以及乾晝（指一切物名）、揩晝、伊底呵寫（Itihāsa，史詩）、文字，一切都能分辨。婆羅門之子，對於狐疑不定的教法不能通達。之所以這樣，是因為他的老師不理解。婆羅門之子問和伽婆，在那些難以理解的問題中，問一個答一個，全部都回答了。和伽婆對婆羅門之子說：『你問的已經很多了，我現在反過來問你一件事，你應該回答。』婆羅門之子說：『好啊，沙門！我應當分別回答嗎？』和伽婆就雙心（指心念的生滅）的問題，問婆羅門之子：『如果人心生起而不滅，如果人心滅去而不生起，如果人心滅去而歸於滅，如果人心生起而繼續生起，這是什麼意思？』於是婆羅門之子，抬頭望向天空，又低頭看著地面，不知道是什麼意思，反過來請教沙門：『呸，沙門！這是什麼意思？』和伽婆回答說：『這是佛陀的吠陀。』婆羅門之子說：『大德，您可以把這個教給我嗎？』和伽婆回答說：『可以。』婆羅門之子又問：『怎麼樣才能得到呢？』和伽婆回答說：『你如果出家，然後才可以得到。』

『於是婆羅門之子心中非常歡喜，來到父母那裡稟告說：『這位沙門知道佛陀的吠陀，我想要去學習，穿著白衣服沙門不肯教我，要我出家然後才肯教我。』父母這樣想著：『好啊！如果你出家學習吠陀完畢，應當快點回家。』

【English Translation】 English version: The seat, that is, taken and given to Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices).

『The son of the Brahmin returned and saw Kāśyapa sitting on his seat. Seeing this, he became angry and asked his family: 『Who gave my seat to this Śrāmaṇa (a wandering ascetic)?』 After the venerable Kāśyapa finished eating, the Brahmin's son's anger subsided. The venerable Kāśyapa said to the Brahmin's son: 『What do you know?』 The Brahmin's son said: 『Bah, Śrāmaṇa! I know nothing. Who should know?』 The Brahmin's son asked Kāśyapa: 『Does the Śrāmaṇa know the teachings of the Vedas (the ancient scriptures of Brahmanism)?』 After asking, he thought, 『This Śrāmaṇa must know.』 The venerable Kāśyapa was well-versed in the three Vedas, as well as the names of all things, etymology, Itihāsa (epics), and writing, and could distinguish everything. The Brahmin's son could not understand the teachings that were doubtful. The reason for this was that his teacher did not understand. The Brahmin's son asked Kāśyapa, and in those difficult questions, he answered each one completely. Kāśyapa said to the Brahmin's son: 『You have asked many questions. Now I will ask you one question in return, and you should answer it.』 The Brahmin's son said: 『Good, Śrāmaṇa! Should I answer specifically?』 Kāśyapa asked the Brahmin's son about the dual nature of the mind (referring to the arising and ceasing of thoughts): 『If a person's mind arises and does not cease, if a person's mind ceases and does not arise, if a person's mind ceases and goes to cessation, if a person's mind arises and continues to arise, what does this mean?』 Then the Brahmin's son looked up at the sky and then looked down at the ground, not knowing what it meant, and instead asked the Śrāmaṇa: 『Bah, Śrāmaṇa! What does this mean?』 Kāśyapa replied: 『This is the Buddha's Veda.』 The Brahmin's son said: 『Venerable one, can you give this to me?』 Kāśyapa replied: 『Yes.』 The Brahmin's son asked again: 『How can I obtain it?』 Kāśyapa replied: 『If you renounce the world and become a monk, then you can obtain it.』

『Then the Brahmin's son was very happy and went to his parents and reported: 『This Śrāmaṇa knows the Buddha's Veda. I want to learn it, but the Śrāmaṇa will not teach me if I wear white clothes. He wants me to renounce the world and then he will teach me.』 His parents thought: 『Good! If you renounce the world and finish learning the Veda, you should return home quickly.』

』婆羅門子心念言：『我就此沙門學佛圍陀竟者當還。』臨欲去時父母教敕：『汝能勤學，當聽汝去。』答曰：『無暇教敕。』

「於是婆羅門子往詣和伽婆所。到已，和伽婆即取婆羅門子度為沙彌，以三十二禪定法教其思惟，婆羅門子須臾之頃得須陀洹道。和伽婆思念：『此婆羅門子已得道跡，不樂還家。譬如燋谷不復更生，此沙彌亦復如是。』和伽婆復言：『若我與禪定深法，其得羅漢者恬靜而住，于佛法中不復更學。我今遣其往詣栴陀跋阇所，教學佛法並宣我意。』和伽婆言：『善來沙彌！汝可往彼大德栴陀跋阇所學佛法耶！汝到彼已，當作是言：「大德！我師遣來此教學佛法。」』栴陀跋阇答：『善哉沙彌！明日當教帝須一切佛法及義，唯除律藏。』教學已竟受具足戒，未滿一歲即通律藏，於三藏中悉具足知。和尚阿阇梨，以一切佛法付帝須已，隨壽命長短入于涅槃。爾時，帝須深修禪定，即得阿羅漢，以佛法教導一切人民。

「爾時賓頭沙羅王生兒一百。賓頭沙羅王命終，阿育王四年中殺諸兄弟，唯置同母弟一人。過四年已，然後阿育王自拜為王，從此佛涅槃已一百一十八年。后阿育王即統領閻浮利地，一切諸王無不降伏，王之威神，統領虛空及地下，各一由旬，阿耨達池諸鬼神，恒日日獻水

【現代漢語翻譯】現代漢語譯本婆羅門子心中想：『我在這裡向這位沙門學習完佛陀的吠陀之後就回去。』臨走時，父母告誡他說：『你如果能勤奮學習，才允許你離開。』他回答說：『沒有時間接受教誨。』於是，婆羅門子前往和伽婆（Upagupta）那裡。到達后，和伽婆就為婆羅門子剃度，讓他做了沙彌，用三十二種禪定法教他思惟，婆羅門子在很短的時間內就證得了須陀洹（Sotapanna）果。和伽婆心想：『這位婆羅門子已經證得道果，不會再想回家了。譬如燒焦的穀子不會再發芽，這位沙彌也是如此。』和伽婆又想：『如果我傳授他更深的禪定法，他證得阿羅漢（Arhat）后就會安靜地住在這裡，不再進一步學習佛法。我不如派他去栴陀跋阇（Chandavajja）那裡，讓他學習佛法並傳達我的意思。』和伽婆對他說：『善來沙彌！你可以去那位大德栴陀跋阇那裡學習佛法嗎！你到那裡后，要這樣說：「大德！我的老師派我來這裡學習佛法。」』栴陀跋阇回答說：『很好，沙彌！明天我將教你帝須（Tissa）一切佛法和義理，唯獨不教律藏。』學習完畢后，帝須受了具足戒，不到一年就通達了律藏，對於三藏（Tipitaka）全部通曉。和尚（Upajjhaya）和阿阇梨（Acariya），將一切佛法都傳授給帝須后，隨著壽命的長短而入于涅槃。當時，帝須深入修習禪定，立即證得了阿羅漢果，用佛法教導一切人民。當時，賓頭沙羅王（Bimbisara）生了一百個兒子。賓頭沙羅王去世后，阿育王（Ashoka）在四年中殺害了所有的兄弟，只留下一個同母的弟弟。過了四年後，阿育王才自己登基為王，此時距離佛陀涅槃已經一百一十八年。後來，阿育王統治了整個閻浮利地（Jambudvipa），所有的國王沒有不降伏的，國王的威神，統治著虛空和地下各一由旬（Yojana），阿耨達池（Anavatapta）的諸鬼神，每天都獻上水。

【English Translation】 English version The Brahmin's son thought to himself: 'I will study the Buddha's Vedas with this Shramana (ascetic) and then return.' When he was about to leave, his parents instructed him: 'If you can study diligently, then we will allow you to leave.' He replied: 'I have no time for instructions.' Then, the Brahmin's son went to Upagupta. Upon arriving, Upagupta immediately ordained the Brahmin's son as a Shramanera (novice monk), and taught him to contemplate using the thirty-two methods of meditation. In a short time, the Brahmin's son attained the Sotapanna (stream-enterer) path. Upagupta thought: 'This Brahmin's son has already attained the path, and will not want to return home. Just as scorched grain will not sprout again, so too is this Shramanera.' Upagupta further thought: 'If I give him deeper meditation practices, he will attain Arhatship (liberated being) and remain quietly, no longer studying the Buddha's teachings. I should send him to Chandavajja to learn the Buddha's teachings and convey my intentions.' Upagupta said: 'Welcome, Shramanera! Can you go to the virtuous Chandavajja to learn the Buddha's teachings! When you arrive, you should say: "Venerable Sir, my teacher sent me here to learn the Buddha's teachings."』 Chandavajja replied: 'Good, Shramanera! Tomorrow I will teach Tissa all the Buddha's teachings and meanings, except for the Vinaya (monastic discipline).』 After completing his studies, he received full ordination, and within a year he mastered the Vinaya, and was fully knowledgeable in the Tipitaka (Three Baskets). The Upajjhaya (preceptor) and Acariya (teacher), after entrusting all the Buddha's teachings to Tissa, entered Nirvana (liberation) according to their lifespan. At that time, Tissa deeply cultivated meditation and immediately attained Arhatship, teaching all people with the Buddha's teachings. At that time, King Bimbisara had one hundred sons. After King Bimbisara died, King Ashoka killed all his brothers in four years, leaving only one brother with the same mother. After four years, King Ashoka crowned himself king, one hundred and eighteen years after the Buddha's Nirvana. Later, King Ashoka ruled the entire Jambudvipa (Indian Subcontinent), and all the kings submitted. The king's power and divine might ruled the sky and the ground, each for one Yojana (ancient Indian unit of distance). The spirits of Anavatapta Lake offered water every day.

八擔合十六器，以供王用。

「爾時阿育王已信佛法，以水八器施比丘僧，二器施通三藏者，二器供王夫人，餘四器自供。又雪山鬼神，日日獻楊枝木，名羅多，柔軟香美。王及夫人、宮中妓女，合一萬六千人，寺中比丘有六萬眾，常以楊枝恒日日供比丘僧，及王夫人宮中妓女，悉令備足。復有雪山鬼神獻藥果，名阿摩勒呵羅勒，此果色如黃金，香味希有。復有鬼神獻熟庵羅果。復有鬼神，日日獻五種衣服，悉黃金色及手巾，又日日獻賢聖蜜漿，又獻涂香及阇提花。海龍王又獻名眼藥。阿耨達池邊，有自然粳米香美，鼠剝去皮取完全者，鸚鵡日日赍九十擔獻王。又巧作堂屋，中蜜蜂結房，作蜜以供王。迦陵頻伽之鳥來至王所，作種種妙音以娛樂王。王有如是神力。

「又於一日，王作金鎖遣鎖海龍王將來。此海龍王壽命一劫，曾見過去四佛。龍王到已，賜坐師子座，以白傘覆上，種種香花供養。阿育王脫己所著瓔珞，瓔珞海龍王身，以一萬六千妓女圍繞供養。阿育王語海龍王言：『我聞如來相好殊妙，我欲見之，汝可現之。』於是海龍王受教，即現神力，自變己身為如來形像，種種功德莊嚴微妙，有三十二大人之相、八十種好，譬如蓮花、郁波羅花開敷莊嚴水上，亦如星宿莊嚴虛空，青黃赤白種種光色，

【現代漢語翻譯】現代漢語譯本：八擔（Dān，容量單位）合十六器，用來供給國王使用。

『那時阿育王（Ashoka，印度孔雀王朝的國王）已經信奉佛法，用八器水佈施給比丘僧團，兩器佈施給精通三藏（Tripitaka，佛教經典的總稱）的人，兩器供給王后，剩餘四器自己享用。又有雪山（Himālaya）的鬼神，每天都獻上楊枝木，名叫羅多（Roda），柔軟芬芳。國王以及王后、宮中，共計一萬六千人，寺廟中的比丘有六萬眾，常常用楊枝每天供給比丘僧團，以及王后宮中，全部讓他們充足使用。又有雪山鬼神獻上藥果，名叫阿摩勒呵羅勒（Amalaka Haritaki），這種果實顏色像黃金，香味稀有。又有鬼神獻上成熟的庵羅果（Āmra，芒果）。又有鬼神，每天獻上五種衣服，全部是黃金色以及手巾，又每天獻上賢聖蜜漿，又獻上涂香以及阇提花（Jati）。海龍王（Nāga，蛇神）又獻上名叫眼藥的藥物。阿耨達池（Anavatapta，傳說中位於喜馬拉雅山中的湖泊）邊，有天然粳米，香味美好，老鼠剝去外皮取出完整的米粒，鸚鵡每天送來九十擔獻給國王。又有工匠製作堂屋，中間蜜蜂結巢，釀蜜用來供給國王。迦陵頻伽（Kalaviṅka，一種美妙的鳥）鳥來到國王處所，發出種種美妙的聲音來娛樂國王。國王有這樣的神力。

『又有一天，國王制作金鎖，派遣使者用金鎖將海龍王抓來。這海龍王壽命長達一劫（Kalpa，佛教時間單位），曾經見過過去四佛（Four Buddhas of the past）。龍王到達后，賜予它獅子座，用白傘覆蓋其上，用各種香花供養。阿育王脫下自己所佩戴的瓔珞（Necklace），將瓔珞佩戴在海龍王身上，用一萬六千**圍繞著供養。阿育王對海龍王說：『我聽說如來（Tathāgata，佛的稱號）的相好殊勝美妙，我想要見他，你可以顯現出來。』於是海龍王接受教令，立即顯現神力，自己變化身體成為如來的形像，種種功德莊嚴微妙，具有三十二大人之相（Thirty-two marks of a Great Man）、八十種好（Eighty minor marks），譬如蓮花、郁波羅花（Utpala，藍色蓮花）開放舒展莊嚴水面，也像星宿莊嚴虛空，青黃赤白各種光色，

【English Translation】 English version: Eight 'dāna' (a unit of capacity) combined into sixteen vessels, to be used for the king's needs.

『At that time, King Ashoka (Ashoka, the king of the Mauryan dynasty of India) had already believed in the Buddha-dharma. He used eight vessels of water to give alms to the Bhikshu Sangha (community of monks), two vessels to those who were versed in the Tripitaka (Tripitaka, the complete collection of Buddhist scriptures), two vessels to the queen, and the remaining four vessels for his own use. Furthermore, the spirits of the Snow Mountains (Himālaya) offered 'yangzhi' wood (willow branches), named Roda, which was soft and fragrant, every day. The king, the queen, and the palace women, totaling sixteen thousand people, and the sixty thousand Bhikshus in the temple, were constantly supplied with 'yangzhi' every day, ensuring that the Bhikshu Sangha, the queen, and the palace women had enough to use. Moreover, the spirits of the Snow Mountains offered medicinal fruits, named Amalaka Haritaki, which were golden in color and had a rare fragrance. Furthermore, spirits offered ripe Āmra fruits (Āmra, mango). Furthermore, spirits offered five kinds of clothing, all golden in color, and hand towels every day. They also offered the honeyed drink of the wise and virtuous every day, as well as scented paste and Jati flowers. The Sea Dragon King (Nāga, serpent deity) also offered a medicine called eye ointment. Beside Anavatapta Lake (Anavatapta, a legendary lake in the Himalayas), there was naturally fragrant 'japonica' rice, which mice peeled and took out the whole grains. Parrots brought ninety 'dāna' of this rice to the king every day. Furthermore, skilled artisans built halls, in which bees built hives and made honey to supply the king. The Kalaviṅka bird (Kalaviṅka, a melodious bird) came to the king's place and made various wonderful sounds to entertain the king. The king had such divine power.』

『Moreover, one day, the king made golden chains and sent messengers to capture the Sea Dragon King with them. This Sea Dragon King had a lifespan of one Kalpa (Kalpa, a Buddhist unit of time) and had seen the Four Buddhas of the past (Four Buddhas of the past). After the Dragon King arrived, he was granted a lion throne, covered with a white umbrella, and offered various fragrant flowers. King Ashoka took off the necklace he was wearing and placed it on the Sea Dragon King's body, surrounded and venerated by sixteen thousand women. King Ashoka said to the Sea Dragon King: 『I have heard that the Tathāgata's (Tathāgata, title of the Buddha) marks and characteristics are exceptionally wonderful. I wish to see him. Can you manifest him?』 Thereupon, the Sea Dragon King received the command and immediately displayed his divine power, transforming himself into the image of the Tathāgata, adorned with various merits and virtues, possessing the Thirty-two marks of a Great Man (Thirty-two marks of a Great Man) and the Eighty minor marks (Eighty minor marks), like lotuses and Utpala flowers (Utpala, blue lotus) blooming and adorning the water's surface, and like stars adorning the sky, with various colors of blue, yellow, red, and white,

去身一尋以自莊嚴，譬如青虹，亦如電光圍繞而去，譬如金山，眾寶光明而圍繞之，一切眾生視之無厭，諸梵天龍夜叉乾闥婆等，於七日之中瞻仰目不暫舍。

「阿育王見之歡喜。自從登位三年唯事外道，至四年中信心佛法。王所以事外道者，時阿育王父賓頭沙羅王，本事外道，日日供施婆羅門六萬人，王與夫人宮內悉事外道，是故相承事之。有一日阿育王供設諸婆羅門，王于殿上坐，見諸婆羅門左右顧視都無法用。王見如此而作是念：『我且更選試，必有法則者，我當供養。』作是念已向諸臣言：『卿等！若有事沙門婆羅門者，可請來我宮中，我當供施。』諸臣答曰：『善哉！』答已各去。

「於是諸臣依其所事事尼揵陀等諸外道，各將至王宮，到已而白王言：『此是我等羅漢。』是時阿育王，即敷施床座，高下精粗各各不同。王語諸外道：『隨力所堪，各各當座而坐。』諸外道聞王此言，仍各自量而坐，或坐先提者，或坐木段者。王觀察如此，自作唸曰：『此諸外道等定無法用。』王即知已而作是言：『外道如此，不足供施。』食訖即令出。

「又復一日，王于殿上，在窗牖中，見一沙彌，名泥瞿陀，從殿前過，行步平正威儀具足。王問：『此誰沙彌耶？』左右答曰：『泥瞿陀沙彌，是先王長

【現代漢語翻譯】現代漢語譯本：捨棄肉身，以尋找內在的莊嚴，就像美麗的彩虹，又像閃電般的光芒環繞而去。又像金山一樣，各種珍寶的光明環繞著它，一切眾生看著它都不會感到厭倦，諸梵天、龍、夜叉、乾闥婆等，在七天之中都瞻仰著它，眼睛都不捨得離開片刻。阿育王（Ayu Wang，印度孔雀王朝的國王）見到這種情況非常歡喜。自從他登上王位后的三年裡，只信奉外道，到了第四年才開始信奉佛法。阿育王之所以信奉外道，是因為當時的阿育王的父親賓頭沙羅王（Bindu Shaluo Wang），本來就信奉外道，每天供養婆羅門（Poluomen，古印度僧侶階層）六萬人，國王和夫人在宮內都信奉外道，所以阿育王也繼承了這種傳統。有一天，阿育王供養各位婆羅門，阿育王坐在殿上，看到各位婆羅門左顧右盼，都沒有什麼可取之處。阿育王看到這種情況，就想：『我應該再挑選試驗一下，一定要有法則的人，我才供養他們。』這樣想著，他就對各位大臣說：『各位！如果有信奉沙門（Shamen，佛教出家修行者）或婆羅門的人，可以請他們到我的宮中來，我將供養他們。』各位大臣回答說：『好！』回答完畢后各自離去。於是各位大臣按照他們所信奉的，把尼揵陀（Nigan tuo，耆那教的別稱）等各種外道，各自帶到王宮，到了之後就稟告國王說：『這些是我們的羅漢（Luohan，阿羅漢的簡稱，佛教修行證果者）。』當時阿育王，就鋪設床座，高低精粗各不相同。阿育王對外道們說：『根據自己的能力，各自選擇座位坐下。』各位外道聽到阿育王這樣說，就各自衡量自己的身份而坐下，有的坐在先提（Xiantai）上，有的坐在木段上。阿育王觀察到這種情況，心裡想：『這些外道一定沒有什麼可取之處。』阿育王知道這一點后就說：『外道是這樣，不值得供養。』吃完飯後就讓他們離開了。又有一天，阿育王在殿上，在窗戶邊，看到一位沙彌（Shami，佛教中出家受沙彌戒的男子），名叫泥瞿陀（Niju tuo），從殿前經過，行走平穩端正，威儀具足。阿育王問：『這位沙彌是誰？』左右的人回答說：『泥瞿陀沙彌，是先王的長

【English Translation】 English version: Abandoning the physical body to seek inner adornment is like a beautiful rainbow, or like the light of lightning surrounding and departing. It is also like a golden mountain, surrounded by the light of various treasures. All sentient beings look upon it without weariness. The Brahmas (Fantian, celestial beings in Hinduism and Buddhism), Nagas (Long, serpent-like deities), Yakshas (Yacha, nature spirits), Gandharvas (Qiangtaipo, celestial musicians), and others, gaze upon it for seven days without their eyes leaving it even for a moment. King Ashoka (Ayu Wang, king of the Mauryan dynasty in India) was delighted to see this. For three years since ascending the throne, he only served external paths. In the fourth year, he began to have faith in the Buddha's teachings. The reason why King Ashoka served external paths was that his father, King Bindusara (Bindu Shaluo Wang), originally served external paths, offering daily to 60,000 Brahmins (Poluomen, priestly class in ancient India). The king and queen in the palace all served external paths, so King Ashoka inherited this tradition. One day, King Ashoka made offerings to the Brahmins. King Ashoka sat in the hall and saw that the Brahmins were looking around and had nothing to offer. Seeing this, King Ashoka thought: 'I should select and test them again. I will only make offerings to those who have principles.' Thinking this, he said to the ministers: 'If there are those who serve Shramanas (Shamen, Buddhist renunciates) or Brahmins, you can invite them to my palace, and I will make offerings to them.' The ministers replied: 'Good!' After replying, they each departed. Then the ministers, according to their beliefs, brought various external paths such as the Nirgranthas (Nigan tuo, another name for Jainism) to the palace. When they arrived, they reported to the king: 'These are our Arhats (Luohan, enlightened beings in Buddhism).' At that time, King Ashoka prepared seats, each different in height, quality, and coarseness. King Ashoka said to the externalists: 'According to your abilities, each of you should choose a seat and sit down.' When the externalists heard King Ashoka say this, they each measured their status and sat down. Some sat on the Xiantai, and some sat on wooden blocks. King Ashoka observed this and thought: 'These externalists must have nothing to offer.' Knowing this, King Ashoka said: 'The external paths are like this, not worthy of offerings.' After the meal, he had them leave. Another day, King Ashoka was in the hall, by the window, when he saw a Shramana (Shami, a male novice in Buddhism) named Nigrodha (Niju tuo) passing in front of the hall, walking steadily and properly, with complete dignity. King Ashoka asked: 'Who is this Shramana?' The people around him replied: 'The Shramana Nigrodha is the eldest

子修摩那之子也。』」

法師曰：「我今依次第說因緣。爾時，賓頭沙羅王病困，阿育王從所封郁支國來還父王國，即殺修摩那太子，仍自把王國事。阿育王殺太子修摩那已，撿挍宮內。修摩那妃先已懷胎滿十月，仍假服逃出，去城不遠至栴陀羅村，村邊有樹名泥瞿陀，有一天人作此樹神。樹神見修摩那妃語言：『善來！』妃聞樹神喚，即往至樹所。樹神神力化作一屋，語妃曰：『汝可住此屋。』妃聞語已即便入屋，其夜而生一男兒，母為作字名泥瞿陀。於是旃陀羅主敬心供給，如奴見大家無異。時王女妃住樹神屋中七年，泥瞿陀年已七歲。爾時有阿羅漢比丘，名婆留那，以神通觀泥瞿陀，因緣應度，作是念：『今時至矣。』欲度為沙彌。即往詣妃所，求度為沙彌。妃即與令度。婆留那即度為沙彌，發未落地即得羅漢。

「又一日，沙彌料理裝束已，往詣師所供養已，取缽盂袈裟往至母所，從城南入過殿前行出城東門。爾時，阿育王在殿上向東經行，王見泥瞿陀沙彌于殿前過，威儀具足視地七尺而行，心中清凈。此因緣已前說，今當廣說。於是阿育王而作是念：『彼沙彌者，屈身俯仰威儀庠序，當有聖利法也。』王見沙彌已信心歡喜，即發慈哀心。何以故？過去世時，此沙彌是阿育王兄，曾共修功德。而

【現代漢語翻譯】現代漢語譯本：『他是修摩那的兒子。』

法師說：『我現在按順序講述這個因緣。當時，賓頭沙羅王（Bindusara，孔雀王朝國王）病重，阿育王（Asoka，孔雀王朝國王）從他所封的郁支國（Ujjeni）回到父王的王國，就殺害了修摩那太子（Sumana），並親自掌握了王國的事務。阿育王殺了修摩那太子后，搜查宮內。修摩那的妃子當時已經懷孕十個月，就喬裝打扮逃了出去，離城不遠到了旃陀羅村（Chandala），村邊有一棵樹名叫泥瞿陀（Nigrodha），有一天人作為這棵樹的神。樹神見到修摩那妃子說：『歡迎你！』妃子聽到樹神呼喚，就前往樹的地方。樹神用神力化作一間屋子，對妃子說：『你可以住在這間屋子裡。』妃子聽了這話就進入了屋子，當晚生下一個男孩，母親給他取名為泥瞿陀。於是旃陀羅的首領以恭敬心供養他們，就像奴僕對待主人一樣。當時，王女妃子住在樹神屋中七年，泥瞿陀已經七歲了。那時有一位阿羅漢比丘（Arhat Bhikkhu），名叫婆留那（Varuna），用神通觀察泥瞿陀，認為他因緣成熟，應該被度化，於是心想：『現在時機到了。』想要度他為沙彌（Sramanera）。就前往妃子那裡，請求度他為沙彌。妃子就答應讓他度化。婆留那就度他為沙彌，頭髮還沒落地就證得了阿羅漢果。

又有一天，沙彌料理好衣物，前往師父那裡供養完畢，拿著缽盂和袈裟前往母親那裡，從城南進入，經過宮殿前，從城東門出去。當時，阿育王在宮殿上向東邊走動，阿育王看見泥瞿陀沙彌從宮殿前經過，威儀具足，目光注視地面七尺遠的地方行走，心中清凈。這個因緣之前已經說過，現在應當詳細說明。於是阿育王心想：『這位沙彌，舉止合度，威儀安詳，應當有聖潔的利益和佛法。』阿育王見到沙彌后，信心歡喜，就生起了慈悲之心。為什麼呢？過去世的時候，這位沙彌是阿育王的哥哥，曾經一起修行功德。

【English Translation】 English version: 『He is the son of Sumana.』

The Dharma master said: 『Now I will explain the causes and conditions in order. At that time, King Bindusara (Bindusara, King of the Maurya Dynasty) was seriously ill, and King Asoka (Asoka, King of the Maurya Dynasty) returned from Ujjeni (Ujjeni), which he had been granted, to his father's kingdom. He then killed Prince Sumana (Sumana) and took control of the kingdom himself. After King Asoka killed Prince Sumana, he searched the palace. Sumana's consort was already ten months pregnant, so she disguised herself and fled, not far from the city, to the Chandala village (Chandala). Beside the village was a tree named Nigrodha (Nigrodha), and a deva (deva) was the spirit of this tree. The tree spirit saw Sumana's consort and said: 『Welcome!』 The consort heard the tree spirit calling and went to the tree. The tree spirit used its divine power to transform into a house and said to the consort: 『You can live in this house.』 The consort heard these words and entered the house, and that night she gave birth to a boy. The mother named him Nigrodha. Then the leader of the Chandala respectfully provided for them, just like a servant treating his master. At that time, the king's consort lived in the tree spirit's house for seven years, and Nigrodha was already seven years old. At that time, there was an Arhat Bhikkhu (Arhat Bhikkhu) named Varuna (Varuna), who used his divine powers to observe Nigrodha and believed that his conditions were ripe and he should be converted, so he thought: 『Now is the time.』 He wanted to ordain him as a Sramanera (Sramanera). He went to the consort and asked to ordain him as a Sramanera. The consort agreed to let him ordain him. Varuna then ordained him as a Sramanera, and before his hair fell to the ground, he attained Arhatship.

One day, the Sramanera prepared his robes and went to his teacher to make offerings. After that, he took his bowl and kasaya (robe) and went to his mother. He entered from the south gate of the city, passed in front of the palace, and went out from the east gate of the city. At that time, King Asoka was walking eastward on the palace. King Asoka saw the Sramanera Nigrodha passing in front of the palace, with dignified demeanor, looking at the ground seven feet ahead as he walked, his mind pure. This cause and condition has been mentioned before, and now it should be explained in detail. Then King Asoka thought: 『This Sramanera, with his proper demeanor and dignified manner, must have sacred benefits and Dharma.』 After King Asoka saw the Sramanera, he was filled with faith and joy, and he developed a compassionate heart. Why? Because in a past life, this Sramanera was King Asoka's brother, and they had practiced meritorious deeds together.

作偈說：

「『往昔因緣故，　　今生復歡喜，　　譬如郁缽花，　　得水鮮開敷。』

「於是阿育王，生慈悲已不能自止，即遣三臣往喚沙彌。諸臣極久未時得還，復遣三臣。三臣到已，語沙彌言：『沙彌速去！』於是沙彌，執持威儀安庠而來。到已，王語沙彌：『當自觀察，隨意坐也。』於是沙彌，觀看眾中都無比丘，沙彌知已，仍欲就白傘高座，而作方便令王受缽。王見沙彌作方便已，心自念言：『此沙彌者必為家主。』沙彌即以缽授王已，即就王座。王以己所食施與沙彌，沙彌自量取足而受。沙彌食竟，於是王問沙彌：『沙彌師教，沙彌悉知不？』答曰：『我知少分。』王言：『善哉！為我說之。』『善哉大王！我當爲說。』沙彌而作是念，量王所堪，即為說法咒愿，便說半偈：

「『不懈怠者是涅槃，　　若懈怠者是生死。』

「王聞已，向沙彌言：『我知已，但說令盡。』沙彌咒愿已竟，王向沙彌言：『日供養八分。』沙彌答：『善哉！我當回與師。』王問：『沙彌師是誰耶？』答言：『無罪見罪呵責，是名我師。』王言：『更與八分。』沙彌答：『善哉！我當與阿阇梨。』王復問言：『阇梨是誰？』答：『共于善法中教授令知，是我阇梨。』王復答言：『善哉！我更與八分。』沙彌

【現代漢語翻譯】現代漢語譯本：作偈說道：『往昔的因緣，導致今生再次歡喜，就像郁缽花（睡蓮），得到水后鮮艷地開放。』於是阿育王（Ashoka），生起慈悲心后不能自已，就派遣三位大臣去召沙彌（Shramanera，小乘佛教出家男子）。大臣們去了很久都沒回來，又派遣三位大臣。這三位大臣到達后，對沙彌說：『沙彌快去！』於是沙彌，保持著威儀，安詳地走來。到達后，阿育王對沙彌說：『請自己觀察，隨意坐吧。』於是沙彌，觀看眾人之中沒有比丘（Bhikkhu，佛教出家男子），沙彌知道后，想要登上白傘高座，並設法讓阿育王接受他的缽（Patra，僧人所用的食器）。阿育王看到沙彌的舉動后，心想：『這個沙彌必定是位家主。』沙彌將缽交給阿育王后，就坐上了王座。阿育王將自己所吃的食物佈施給沙彌，沙彌自己衡量著取用足夠的食物。沙彌吃完后，阿育王問沙彌：『沙彌，你的老師教導你的，你都知道嗎？』沙彌回答說：『我知道少部分。』阿育王說：『很好！為我說說。』沙彌說：『好的，大王！我將為您說。』沙彌這樣想著，衡量阿育王所能理解的程度，就為他說法咒愿，說了半偈：『不懈怠的人才能達到涅槃（Nirvana，佛教修行的最終目標），懈怠的人則會繼續輪迴生死。』阿育王聽了后，對沙彌說：『我已經明白了，但請說完整。』沙彌咒愿完畢后，阿育王對沙彌說：『每天供養八份。』沙彌回答說：『好的！我將轉供養給我的老師。』阿育王問：『沙彌的老師是誰？』沙彌回答說：『指出我的罪過並加以呵責的人，就是我的老師。』阿育王說：『再給八份。』沙彌回答說：『好的！我將供養給我的阿阇梨（Acharya，導師）。』阿育王又問：『阿阇梨是誰？』沙彌回答說：『共同在善法中教授我，使我明白的人，就是我的阿阇梨。』阿育王又回答說：『好的！我再給八份。』沙彌

【English Translation】 English version: He spoke in verse, saying: 'Due to past causes and conditions, there is joy again in this life, just like the Utpala flower (blue lotus), which blooms beautifully when it receives water.' Then King Ashoka (Ashoka), having generated compassion, could not restrain himself and sent three ministers to summon the Shramanera (Shramanera, a novice monk in Theravada Buddhism). The ministers were gone for a long time without returning, so he sent three more ministers. When these three ministers arrived, they said to the Shramanera: 'Shramanera, go quickly!' Thereupon, the Shramanera, maintaining his dignified demeanor, came leisurely. Upon arriving, the king said to the Shramanera: 'Observe for yourself and sit wherever you please.' Then the Shramanera, seeing that there were no Bhikkhus (Bhikkhu, a fully ordained Buddhist monk) in the assembly, and knowing this, intended to ascend the high seat under the white umbrella, and devised a way to have the king receive his Patra (Patra, a bowl used by monks). Seeing the Shramanera's actions, the king thought to himself: 'This Shramanera must be a householder.' After the Shramanera handed the Patra to the king, he sat on the king's throne. The king offered his own food to the Shramanera, who took only what he needed. After the Shramanera finished eating, the king asked him: 'Shramanera, do you know all that your teacher has taught you?' The Shramanera replied: 'I know only a small portion.' The king said: 'Excellent! Tell me about it.' The Shramanera said: 'Very well, Great King! I will tell you.' The Shramanera, thinking in this way, assessed the king's capacity and then taught him the Dharma and offered blessings, reciting half a verse: 'Those who are diligent attain Nirvana (Nirvana, the ultimate goal of Buddhist practice), while those who are lazy remain in the cycle of birth and death.' Upon hearing this, the king said to the Shramanera: 'I understand already, but please recite it completely.' After the Shramanera finished offering blessings, the king said to the Shramanera: 'Offer eight portions daily.' The Shramanera replied: 'Very well! I will give it to my teacher.' The king asked: 'Who is the Shramanera's teacher?' The Shramanera replied: 'The one who points out my faults and rebukes me is my teacher.' The king said: 'Give eight more portions.' The Shramanera replied: 'Very well! I will give it to my Acharya (Acharya, a spiritual teacher).' The king asked again: 'Who is the Acharya?' The Shramanera replied: 'The one who teaches me in the good Dharma and enables me to understand is my Acharya.' The king replied again: 'Very well! I will give eight more portions.' The Shramanera

答：『此八分與比丘僧。』王復問言：『比丘僧是誰？』答言：『我師我阇梨我是依止，故得具足戒。』王聞是已倍增歡喜，王語沙彌：『若爾我更與八分。』沙彌答言：『善哉！受。』受已而去。

「明日沙彌與比丘僧三十二人來至王宮，到已中食竟。王問沙彌：『更有比丘無？』沙彌答言：『有。』『若有者更將三十二人來。』如是漸增乃至六萬。是時外道六萬徒眾失供養分。大德泥瞿陀即授王及宮內夫人諸臣，悉受三歸五戒。是時王及諸人信心倍增，無有退轉。王為諸眾僧，起立大寺安處眾僧，乃至六萬日日供養。王所統領八萬四千國王，敕諸國起八萬四千大寺，起塔八萬四千，王敕諸國造立塔寺，各受王命歡喜而造。

「復有一日于阿育僧伽藍作大布施，佈施已，王於六萬比丘僧中坐，而作是言：『我有四種供給，湯藥、飲食、衣服、臥具，自恣與僧。』語已而作是問：『諸大德！佛所統領有幾種法耶？』比丘答言：『支法有九，法聚有八萬四千。』王聞已，至心於法。王作是念：『我當立八萬四千寺，以供養八萬四千法聚。』即日出銀錢九十六億，而喚大臣。臣到已，王語臣言：『我所領八萬四千國，遣人宣令，國起一寺。』阿育王自作阿育王僧伽藍。

「眾僧見阿育王欲起大寺，見已

【現代漢語翻譯】現代漢語譯本：答：『這八份食物分給比丘僧。』國王又問：『比丘僧是誰？』回答說：『我的老師，我的軌範師，我是依止他們，才得到具足戒。』國王聽了這些話，更加歡喜，國王對沙彌說：『既然這樣，我再給你八份。』沙彌回答說：『好啊！接受。』接受后就離開了。

第二天，沙彌帶著三十二個比丘僧來到王宮，到達後用過午飯。國王問沙彌：『還有比丘嗎？』沙彌回答說：『有。』『如果有，再帶三十二個人來。』就這樣逐漸增加，直到六萬人。這時，外道六萬徒眾失去了供養。大德泥瞿陀（Nigrodha）就為國王以及宮內的夫人和大臣們，都授予了三歸五戒。這時，國王和眾人的信心倍增，沒有退轉。國王為眾僧，建立大寺廟安置眾僧，乃至六萬人，每天都供養。國王所統領的八萬四千個國王，命令各國建立八萬四千座大寺廟，建造佛塔八萬四千座，國王命令各國建造佛塔寺廟，各國接受國王的命令，歡喜地建造。

又有一天，在阿育僧伽藍（Asoka-samgharama）舉行大型佈施，佈施完畢后，國王在六萬比丘僧中坐下，這樣說道：『我有四種供給，湯藥、飲食、衣服、臥具，隨意供給僧眾。』說完后，他問道：『各位大德！佛所統領的有多少種法呢？』比丘回答說：『支法有九種，法聚有八萬四千種。』國王聽了后，全心全意地信奉佛法。國王心想：『我應當建立八萬四千座寺廟，來供養八萬四千種法聚。』當天就拿出銀錢九十六億，召見大臣。大臣到達后，國王對大臣說：『在我所統領的八萬四千個國家，派人去宣告，每個國家建立一座寺廟。』阿育王（Asoka）親自建造阿育王僧伽藍（Asoka-samgharama）。

眾僧看到阿育王（Asoka）想要建造大寺廟，看到后

【English Translation】 English version: Answer: 『These eight portions are for the Bhikkhu Sangha (community of monks).』 The king further asked: 『Who is the Bhikkhu Sangha (community of monks)?』 He replied: 『My teacher, my preceptor, I rely on them, therefore I obtained the full precepts.』 Upon hearing this, the king was even more delighted. The king said to the Shramanera (novice monk): 『If that is so, I will give you eight more portions.』 The Shramanera (novice monk) replied: 『Excellent! I accept.』 Having accepted, he departed.

The next day, the Shramanera (novice monk) came to the royal palace with thirty-two Bhikkhu Sangha (community of monks), and after arriving, they finished their midday meal. The king asked the Shramanera (novice monk): 『Are there more Bhikkhus (monks)?』 The Shramanera (novice monk) replied: 『Yes.』『If there are, bring thirty-two more.』 In this way, they gradually increased until there were sixty thousand. At this time, the sixty thousand followers of the heretics lost their offerings. The great virtuous Nigrodha (name of a monk) then conferred the Three Refuges and Five Precepts upon the king, the ladies of the palace, and the ministers. At this time, the faith of the king and the people increased greatly, without any regression. The king established a large monastery for the Sangha (community of monks), accommodating sixty thousand monks, and providing daily offerings. The eighty-four thousand kings under the king's rule were ordered to build eighty-four thousand large monasteries and eighty-four thousand stupas (Buddhist monuments). The king ordered the countries to build stupas (Buddhist monuments) and monasteries, and each country accepted the king's command and built them with joy.

Another day, a large almsgiving was held at the Asoka-samgharama (Asoka's monastery). After the almsgiving, the king sat among the sixty thousand Bhikkhu Sangha (community of monks) and said: 『I have four kinds of provisions: medicine, food, clothing, and bedding, which I freely give to the Sangha (community of monks).』 After speaking, he asked: 『Venerable ones! How many kinds of Dharma (teachings) are there under the Buddha's (Buddha) guidance?』 The Bhikkhus (monks) replied: 『There are nine kinds of Angas (limbs of the Dharma), and eighty-four thousand Dharma-skandhas (aggregates of the Dharma).』 Upon hearing this, the king wholeheartedly believed in the Dharma (teachings). The king thought: 『I should build eighty-four thousand monasteries to make offerings to the eighty-four thousand Dharma-skandhas (aggregates of the Dharma).』 On that day, he took out ninety-six kotis (hundreds of millions) of silver coins and summoned his ministers. After the ministers arrived, the king said to them: 『In the eighty-four thousand countries under my rule, send people to proclaim that each country should build a monastery.』 King Asoka (name of a king) personally built the Asoka-samgharama (Asoka's monastery).

The Sangha (community of monks), seeing that King Asoka (name of a king) wanted to build a large monastery, upon seeing this

有一比丘，名因陀掘多，有大神力漏盡羅漢。眾僧即差因陀掘多，統知寺事。是時因陀掘多見寺有所闕短處，自以神力修治令辦，王出銀錢，羅漢神力三年乃成。諸國起寺來啟答王，一日俱到，白統臣言：『造塔寺已成。』統臣入白王言：『八萬四千國，起八萬四千寺塔，皆悉已成。』王答言：『善哉！』王語一大臣：『可打鼓宣令，寺塔已成，七日之後當大供養佈施，國中一切內外人民，悉受八戒身心清凈。』過七日已，莊嚴擬赴王命，如天帝釋諸天圍繞，阿育王國土亦復如是，莊嚴竟，人民遊觀無有厭足，人民悉入寺舍。

「爾時集眾，有八億比丘僧、九十六萬比丘尼，于集眾中羅漢一萬。諸比丘僧心作是念：『我當以神通力令王得見己所造功德，見此已然後佛法大盛。』諸比丘以神通力，王所統領閻浮利地，縱廣四萬乃至海際，其中所起塔寺，一切供養佈施種種功德，使王一時睹見。王得見已心中歡喜，而白眾僧言：『如我今者，供養如來作大布施，心中歡喜有如我不？』於是眾僧，推目揵連子帝須令答王。帝須答王言：『佛在世時諸人供養，不及於王，唯王一人無能過者。』

「王聞帝須此語，心中歡喜不斷，而作念言：『于佛法中作大布施，無與我等，我當受持佛法如子愛父，則無有狐疑。』

【現代漢語翻譯】現代漢語譯本有一位比丘（bhiksu，佛教出家男眾），名叫因陀掘多（Indagutta），他具有大神力，是漏盡阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）。僧團就派遣因陀掘多，來管理寺院事務。當時因陀掘多看到寺院有所欠缺不足之處，就憑藉自己的神通力來修繕治理，使之完備。國王拿出銀錢，靠著羅漢的神力，三年才完成。各國建造寺院的人前來稟告國王，在同一天到達，稟告主管大臣說：『建造佛塔寺廟已經完成。』主管大臣入宮稟告國王說：『八萬四千個國家，建造了八萬四千座寺塔，都已經完成了。』國王回答說：『很好！』國王對一位大臣說：『可以擊鼓宣告，寺塔已經建成，七天之後將舉行盛大的供養佈施，國內一切內外人民，都應受持八關齋戒（aṣṭāṅga-śīla，在家眾一日一夜受持的八條戒律），身心清凈。』過了七天之後，大家莊嚴準備，遵從國王的命令，如同天帝釋（Indra，忉利天之主）被諸天圍繞一般，阿育王（Aśoka）的國土也是如此，莊嚴完畢，人民遊覽觀看，沒有厭倦滿足的。人民都進入寺廟。

『那時，聚集大眾，有八億比丘僧（bhiksu-saṃgha，佛教出家男眾僧團）、九十六萬比丘尼（bhikṣuṇī，佛教出家女眾），在聚集的大眾中，有一萬阿羅漢。諸位比丘僧心中這樣想：『我應當以神通力讓國王得見自己所造的功德，見到這些之後，佛法就能大大興盛。』諸位比丘以神通力，使國王所統治的閻浮提（Jambudvīpa，我們所居住的這個世界），縱橫四萬里乃至到海邊，其中所建造的塔寺，一切供養佈施種種功德，讓國王一時都看見。國王得見之後心中歡喜，就對眾僧說：『像我現在這樣，供養如來（Tathāgata，佛的稱號之一），作大布施，心中歡喜有像我這樣的嗎？』於是眾僧，推舉目犍連子帝須（Moggallāputta Tissa）來回答國王。帝須回答國王說：『佛在世時，人們的供養，比不上大王您，只有大王您一人，沒有人能超過。』

國王聽了帝須這些話，心中歡喜不已，就想：『在佛法中作大布施，沒有人能與我相比，我應當受持佛法，如同兒子愛父親一樣，那就不會有狐疑了。』

【English Translation】 English version There was a bhiksu (bhiksu, Buddhist monk) named Indagutta, who possessed great supernatural powers and was an Arhat (arhat, a liberated being who has extinguished all defilements). The Sangha (saṃgha, monastic community) appointed Indagutta to oversee the affairs of the monastery. At that time, Indagutta saw that the monastery had shortcomings and deficiencies, so he used his supernatural powers to repair and manage it, making it complete. The king provided silver coins, and with the Arhat's supernatural power, it took three years to complete. People from various countries who had built monasteries came to report to the king, arriving on the same day, and reported to the chief minister, saying, 'The construction of the stupas and monasteries has been completed.' The chief minister entered the palace and reported to the king, saying, 'Eighty-four thousand countries have built eighty-four thousand stupas and monasteries, all of which have been completed.' The king replied, 'Excellent!' The king said to a minister, 'You may beat the drum to announce that the stupas and monasteries have been completed, and after seven days, there will be a grand offering and almsgiving. All the people within and outside the country should observe the eight precepts (aṣṭāṅga-śīla, eight vows taken by lay practitioners for a day) and purify their bodies and minds.' After seven days, everyone prepared solemnly, following the king's command, just as Indra (Indra, the lord of the Trāyastriṃśa Heaven) is surrounded by the devas (devas, gods). The kingdom of Aśoka (Aśoka) was also like this. After the preparations were completed, the people toured and viewed, without weariness or satisfaction. The people all entered the monasteries.

'At that time, the assembly gathered, with eight hundred million bhiksu monks (bhiksu-saṃgha, Buddhist monastic community of monks) and nine hundred and sixty thousand bhikṣuṇīs (bhikṣuṇī, Buddhist nuns). Among the gathered assembly, there were ten thousand Arhats. The bhiksu monks thought to themselves, 'I should use my supernatural powers to allow the king to see the merits he has created. After seeing these, the Buddha-dharma (Buddha-dharma, the teachings of the Buddha) will greatly flourish.' The bhiksus, with their supernatural powers, caused the Jambudvīpa (Jambudvīpa, the continent where we live) ruled by the king, extending forty thousand yojanas (yojanas, ancient Indian unit of distance) in length and breadth to the sea, including the stupas and monasteries built within it, all the offerings, almsgiving, and various merits, to be seen by the king at once. After seeing this, the king was delighted and said to the Sangha, 'Like me now, making offerings to the Tathāgata (Tathāgata, one of the titles of the Buddha) and giving great alms, is there anyone as joyful as I am?' Then the Sangha, recommended Moggallāputta Tissa to answer the king. Tissa answered the king, 'The offerings made by people when the Buddha was alive cannot compare to those of Your Majesty. Only Your Majesty surpasses everyone else.'

Upon hearing these words from Tissa, the king was endlessly delighted and thought, 'In the Buddha-dharma, making great offerings, no one can compare to me. I should uphold the Buddha-dharma like a son loving his father, then there will be no doubt.'

於是大王問比丘僧：『我于佛法中得受持不？』爾時帝須聞王語已，又見王邊王子，名摩哂陀，因緣具足，便作念：『若是王子得出家者，佛法極大興隆。』念已而白王言：『大王！如此功德猶未入佛法，譬如有人從地積七寶上至梵天，以用佈施，于佛法中亦未得入，況王佈施而望得入！』王復問言：『云何得入法分？』帝須答言：『若貧若富，身自生子，令子出家得入佛法。』作是言已，王自念：『我如此佈施，猶未入佛法，我今當求得入因緣。』

「王觀看左右見摩哂陀，而作是念：『我弟帝須已自出家。』即立摩哂陀為大子，王復籌量立為太子好？令出家好？即語摩哂陀：『汝樂出家不？』摩哂陀見叔帝須出家后，心願出家，聞王此言心大歡喜，即答：『實樂出家。若我出家，王于佛法得入法分。』爾時王女名僧伽蜜多，立近兄邊，其婿先已與帝須俱出家。王問僧伽蜜多：『汝樂出家不？』答言：『實樂。』王答：『若汝出家大善。』王知其心，心中歡喜向比丘言：『大德！我此二子，眾僧為度，令我得入佛法。』

善見律毗婆沙卷第一大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第二

蕭齊外國三藏僧伽跋陀羅譯

「眾僧已受，即推目揵連子

【現代漢語翻譯】現代漢語譯本於是國王問比丘僧侶：『我能在佛法中得到受持嗎？』當時帝須（Tissa，人名）聽到國王的話后，又看到國王身邊的王子，名叫摩哂陀（Mahinda，人名），因緣已經成熟，便想：『如果這位王子能夠出家，佛法將會非常興盛。』想到這裡，便對國王說：『大王！這樣的功德還不能算進入佛法，譬如有人從地上堆積七寶一直堆到梵天，用這些來佈施，在佛法中也還不能算進入，更何況大王您只是這樣的佈施，就希望能夠進入佛法呢！』國王又問：『怎樣才能算進入佛法呢？』帝須回答說：『無論是貧窮還是富有，親自生下的兒子，讓兒子出家，才能算進入佛法。』說完這些話后，國王心想：『我這樣佈施，還不能算進入佛法，我現在應當尋求能夠進入佛法的因緣。』國王環顧左右，看到摩哂陀，心想：『我的弟弟帝須已經出家了。』於是立摩哂陀為大王子，國王又考慮是立他為太子好呢？還是讓他出家好呢？便問摩哂陀：『你願意出家嗎？』摩哂陀看到叔叔帝須出家后，心裡就希望出家，聽到國王這樣問，心裡非常高興，立刻回答說：『我確實願意出家。如果我出家，大王您就能在佛法中得到一份。』當時國王的女兒名叫僧伽蜜多（Sanghamitta，人名），站在哥哥旁邊，她的丈夫先前已經和帝須一起出家了。國王問僧伽蜜多：『你願意出家嗎？』回答說：『我確實願意。』國王回答說：『如果你出家，那就太好了。』國王知道她的心意，心中歡喜，對比丘們說：『大德！我的這兩個孩子，請眾僧為他們剃度，讓我能夠進入佛法。』《善見律毗婆沙》卷第一大正藏第 24 冊 No. 1462 《善見律毗婆沙》《善見律毗婆沙》卷第二蕭齊外國三藏僧伽跋陀羅（Sanghabhadra，人名）譯眾僧已經同意，就推舉目揵連子（Moggallanaputta，人名）

【English Translation】 English version Then the king asked the Bhikkhu Sangha (community of monks): 'Can I be considered to have entered the Dharma (teachings of the Buddha) through my actions?' At that time, Tissa (a personal name), having heard the king's words and seeing Prince Mahinda (a personal name), the king's son, whose conditions were ripe, thought: 'If this prince were to renounce the world and become a monk, the Buddha's Dharma would greatly flourish.' Having thought this, he said to the king: 'Great King! Such merit is not yet considered entering the Dharma. For example, if someone were to pile up seven treasures from the earth up to the Brahma heaven and use them for almsgiving, it would still not be considered entering the Dharma. How much more so, then, can Your Majesty hope to enter the Dharma through such almsgiving!' The king then asked: 'How then can one enter the Dharma?' Tissa replied: 'Whether poor or rich, if one has a son and allows him to renounce the world and become a monk, that is considered entering the Dharma.' Having said this, the king thought to himself: 'Such almsgiving of mine is not yet considered entering the Dharma. I must now seek the conditions to enter the Dharma.' The king looked around and saw Mahinda, and thought: 'My brother Tissa has already renounced the world.' So he appointed Mahinda as the crown prince. The king then pondered whether it would be better to appoint him as crown prince or to let him renounce the world. He then asked Mahinda: 'Do you wish to renounce the world?' Mahinda, having seen his uncle Tissa renounce the world, had long wished to do so himself. Hearing the king's words, he was overjoyed and immediately replied: 'I truly wish to renounce the world. If I renounce the world, Your Majesty will gain a share in the Dharma.' At that time, the king's daughter, named Sanghamitta (a personal name), stood near her brother. Her husband had previously renounced the world with Tissa. The king asked Sanghamitta: 'Do you wish to renounce the world?' She replied: 'I truly wish to.' The king replied: 'If you renounce the world, that would be excellent.' Knowing her mind, the king was delighted and said to the bhikkhus: 'Venerable ones! Please ordain these two children of mine, so that I may enter the Dharma.' 'Samantapasadika (A Comprehensive Commentary on the Vinaya), Volume 1' Taisho Tripitaka Volume 24, No. 1462, Samantapasadika Samantapasadika, Volume 2 Translated by Sanghabhadra (a personal name), a Tripitaka master from a foreign country during the Xiao Qi dynasty The Sangha having agreed, they recommended Moggallanaputta (a personal name).

帝須為和尚；摩呵提婆為阿阇梨，授十戒；大德末闡提為阿阇梨，與具足戒。是時摩哂陀年滿二十，即受具足戒，于戒壇中得三達智，具六神通漏盡羅漢。僧伽蜜多，阿阇梨名阿由波羅，和尚名曇摩波羅。是時僧伽蜜多年十八歲，度令出家，于戒壇中即與六法。王登位以來，已經六年，二子出家。於是摩哂陀于師受經及毗尼藏，摩哂陀於三藏中，一切佛法皆悉總持，同學一千，摩哂陀最大。

「爾時阿育王登位九年，有比丘拘多子，名帝須，病困劇，持缽乞藥得酥一撮，其病增長命將欲斷，向諸比丘言：『三界中慎勿懈怠。』語已飛騰虛空，于虛空中而坐，即化作火自焚燒身，入于涅盤。是時，阿育王聞人宣傳，為作供養，王念言：『我國中比丘，求藥而不能得。』王於四城門邊起作藥藏，付藥滿藏中。時，波咤利弗國四方城門邊，有四千客堂，堂日得錢五千，以供王用。爾時，王以錢一千供大德泥瞿陀，一千供養塔像華香直，取一千供給法堂，一千供諸律師，一千供眾僧。四城門邊藥藏，日一萬以用買藥直。

「爾時，佛法興隆，諸外道等衰殄失供養利，周遍乞食都無所得，為飢渴所逼，托入佛法而作沙門，猶自執本法，教化人民，此是律、此是法。既不用佛法律威儀進止，悉不得法，來入寺住，至布

【現代漢語翻譯】帝須（Tissa，人名）以和尚（Upajjhaya，親教師）的身份，摩呵提婆（Mahadeva，人名）作為阿阇梨（Acariya，導師），授予他十戒；大德末闡提（Mahinda，人名）作為阿阇梨，授予他具足戒（Upasampada，比丘戒）。當時摩哂陀（Mahinda，人名）年滿二十歲，接受了具足戒，在戒壇中獲得了三達智（Tevijja，三種智慧），具備了六神通（Chalabhinna，六種超自然能力），成為漏盡阿羅漢（Arahat，已斷除所有煩惱的聖者）。僧伽蜜多（Sanghamitta，人名），阿阇梨的名字是阿由波羅（Ayupala，人名），和尚的名字是曇摩波羅（Dhammapala，人名）。當時僧伽蜜多年齡十八歲，度她出家，在戒壇中授予她六法（Chadhamma，六種戒律）。國王登基以來，已經六年，兩個兒子出家。於是摩哂陀從老師那裡學習經典和毗尼藏（Vinaya Pitaka，律藏），摩哂陀對於三藏（Tipitaka，佛教經典的總稱）中的一切佛法都完全掌握，有一千個同學，摩哂陀最為傑出。『當時阿育王（Ashoka，人名）登基九年，有一位比丘（Bhikkhu，佛教僧侶）拘多子（Kutaja，人名），名叫帝須（Tissa，人名），病情嚴重，拿著缽（Patra，僧侶的食器）乞討藥物，得到一撮酥油（Ghee，澄清的黃油），病情加重，生命即將終結，對比丘們說：『在三界（Trailokya，欲界、色界、無色界）中切勿懈怠。』說完，飛騰到虛空中，在虛空中坐著，立即化作火焰焚燒自身，進入涅盤（Nirvana，解脫）。當時，阿育王聽到人們宣傳此事，為他做了供養，國王心想：『我國中的比丘，求藥都不能得到。』國王在四個城門邊建造藥藏，放入滿滿的藥物。當時，波咤利弗國（Pataliputra，古印度城市）四方城門邊，有四千個客堂，每個客堂每天得到五千錢，用來供給國王使用。當時，國王用一千錢供養大德泥瞿陀（Nigrodha，人名），一千錢供養塔像的鮮花香料，取一千錢供給法堂，一千錢供養各位律師，一千錢供養眾僧。四個城門邊的藥藏，每天用一萬錢來購買藥物。『當時，佛法興盛，各位外道（Tirthika，非佛教修行者）衰落，失去供養利益，到處乞食都一無所得，被飢渴所逼迫，假託進入佛法而成為沙門（Sramana，出家修行者），仍然堅持自己的法，教化人民，說：『這是律，這是法。』既不使用佛法的威儀進止，完全不符合佛法，來到寺廟居住，直到布薩（Uposatha，佛教的齋戒日）。』

【English Translation】 Tissa became a preceptor (Upajjhaya), with Mahadeva as the Acariya (teacher), who conferred the ten precepts; the venerable Mahinda was the Acariya who conferred the full ordination (Upasampada). At that time, Mahinda, being twenty years old, received the full ordination, and in the ordination hall, he attained the three knowledges (Tevijja), possessed the six supernormal powers (Chalabhinna), and became an Arhat (Arahat) with extinguished outflows. Sanghamitta, her Acariya's name was Ayupala, and her preceptor's name was Dhammapala. At that time, Sanghamitta was eighteen years old, she was ordained, and in the ordination hall, she was given the six rules (Chadhamma). Six years had passed since the king ascended the throne, and his two sons had renounced the world. Then Mahinda learned the scriptures and the Vinaya Pitaka (the collection of monastic rules) from his teacher. Mahinda mastered all the Buddha's teachings in the Tipitaka (the three baskets of Buddhist scriptures), and he had a thousand fellow students, with Mahinda being the greatest. 'At that time, in the ninth year of King Ashoka's (Ashoka) reign, there was a bhikkhu (Buddhist monk) named Kutaja, whose name was Tissa, who was seriously ill. He carried his alms bowl (Patra) to beg for medicine and obtained a handful of ghee (clarified butter). His illness worsened, and his life was about to end. He said to the bhikkhus, 'In the three realms (Trailokya), do not be negligent.' After speaking, he flew into the sky, sat in the sky, and immediately transformed into flames, burning himself and entering Nirvana (liberation). At that time, King Ashoka heard people proclaiming this event and made offerings for him. The king thought, 'The bhikkhus in my country cannot even obtain medicine.' The king built medicine storehouses at the four city gates, filling them with medicine. At that time, at the four city gates of Pataliputra, there were four thousand guest houses, each receiving five thousand coins daily to be used for the king's purposes. At that time, the king used one thousand coins to make offerings to the venerable Nigrodha, one thousand coins to make offerings of flowers and incense to the stupas and images, took one thousand coins to provide for the Dharma hall, one thousand coins to provide for the lawyers, and one thousand coins to provide for the Sangha (community of monks). The medicine storehouses at the four city gates used ten thousand coins daily to buy medicine. 'At that time, the Buddha's Dharma flourished, and the various non-Buddhists (Tirthika) declined, losing their benefits of offerings. They begged for food everywhere but obtained nothing. Compelled by hunger and thirst, they pretended to enter the Buddha's Dharma and became Sramanas (ascetics), still adhering to their own teachings, teaching the people, saying, 'This is the law, this is the Dharma.' They did not use the Buddha's Dharma's demeanor and conduct, completely not in accordance with the Dharma, came to live in the temple, until the Uposatha (day of fasting and observance).'

薩日來入僧中，諸善比丘不與其同。爾時，目揵連子帝須自念言：『諍法起已，不久當盛，我若住僧眾，諍法不滅。』即以弟子付摩哂陀已，目揵連子帝須入阿烋河山中，隱靜獨住。

「諸外道比丘，欲以己典，雜亂佛法，遂成垢濁。外道猶行己法，或事火者，或五熱炙身，或大寒入水，或破壞佛法者，是故諸善比丘不與同布薩、自恣及諸僧事。如是展轉，乃至七年不得說戒。

「阿育王知已，遣一大臣，來入阿育僧伽藍，白眾僧，教滅斗諍，和合說戒。大臣受王敕已入寺，以王命白眾僧，都無應對者。臣便還，更咨傍臣：『王有敕令，眾僧滅諍，而不順從。卿意云何？』傍臣答言：『我見大王往伏諸國，有不順從，王即斬殺，此法亦應如此。』傍臣語已，使臣往至寺中，白上座言：『王有敕令，眾僧和合說戒，而不順從。』上座答言：『諸善比丘不與外道比丘共布薩，非不順從。』於是，臣從上座次第斬殺，次及王弟帝須而止。帝須見殺諸比丘，即自念言：『此臣受取王敕，辟故殺諸眾僧也。』」

問曰：「帝須是誰？」

答曰：「是王弟同生。爾時，阿育王登位，立弟為太子，太子一日入林遊戲，見諸群鹿陰陽和合。太子作是念：『此諸群鹿啖草飲水，尚復如此，豈況比丘在寺房舍，床

【現代漢語翻譯】現代漢語譯本：薩日來加入僧團后，那些善良的比丘們不與他為伍。當時，目犍連子帝須（Moggalliputta-Tissa，人名）心想：『爭論佛法的現象已經出現，不久將會更加盛行，我如果留在僧團中，爭論佛法的事情就無法平息。』於是就把弟子交給摩哂陀（Mahinda，人名）后，目犍連子帝須進入阿烋河山（Ahoganga，地名）中，隱居獨處。

那些外道比丘，想要用他們自己的典籍，來混淆佛法，最終使佛法變得污濁。外道仍然奉行他們自己的法，有的事奉火，有的用五熱炙烤身體，有的在大寒天進入水中，有的人破壞佛法，因此那些善良的比丘們不與他們一起舉行布薩（Posadha，佛教一種儀式，每月兩次集會誦戒）、自恣（Pavarana，佛教一種儀式，雨季安居結束時的懺悔儀式）以及其他的僧團事務。就這樣輾轉，甚至有七年都無法舉行說戒儀式。

阿育王（Asoka，人名）知道這件事後，派遣一位大臣，來到阿育僧伽藍（Asokarama，寺廟名），告訴眾僧，勸他們平息爭鬥，和合一起說戒。大臣接受國王的命令後進入寺廟，用國王的命令告訴眾僧，但沒有人迴應。大臣就回去，又諮詢身邊的官員：『國王有命令，讓眾僧平息爭鬥，但他們不聽從。你覺得應該怎麼辦？』身邊的官員回答說：『我看到大王以前征服各個國家，有不順從的，大王就將他們斬殺，這件事也應該這樣做。』身邊的官員說完后，使臣就前往寺廟中，告訴上座（長老）說：『國王有命令，讓眾僧和合一起說戒，但他們不聽從。』上座回答說：『那些善良的比丘不與外道比丘一起舉行布薩，不是不順從。』於是，大臣從上座開始依次斬殺，輪到國王的弟弟帝須（Tissa，人名）時才停止。帝須看到大臣殺害比丘，就心想：『這個大臣是奉了國王的命令，故意殺害眾僧啊。』

有人問：『帝須是誰？』

回答說：『是國王同父同母的弟弟。當時，阿育王登基，立弟弟為太子，太子有一天進入樹林遊玩，看到一群鹿在進行陰陽交合。太子這樣想：『這些鹿吃草喝水，尚且如此，更何況是比丘住在寺廟房舍，床

【English Translation】 English version: When Sarilai entered the Sangha, the virtuous Bhikkhus did not associate with him. At that time, Moggalliputta-Tissa (name of a person) thought to himself: 'Disputes over the Dharma have already arisen, and will soon become more prevalent. If I remain in the Sangha, the disputes over the Dharma will not cease.' So he entrusted his disciple to Mahinda (name of a person), and Moggalliputta-Tissa entered the Ahoganga mountain (name of a place), living in seclusion alone.

Those heretical Bhikkhus wanted to use their own scriptures to confuse the Buddha's Dharma, eventually making it impure. The heretics still practiced their own Dharma, some worshiping fire, some scorching their bodies with five heats, some entering the water in great cold, and some destroying the Buddha's Dharma. Therefore, those virtuous Bhikkhus did not participate with them in Posadha (Buddhist ceremony, a bi-monthly gathering to recite precepts), Pavarana (Buddhist ceremony, a confession ceremony at the end of the rainy season retreat), and other Sangha affairs. Thus, it went on, and for seven years they could not even hold the recitation of precepts.

When Asoka (name of a person) learned of this, he sent a great minister to enter the Asokarama (name of a monastery), telling the Sangha to quell the disputes and harmoniously recite the precepts together. The minister, having received the king's order, entered the monastery and told the Sangha of the king's command, but no one responded. The minister returned and consulted with an official by his side: 'The king has ordered the Sangha to quell the disputes, but they do not obey. What do you think should be done?' The official replied: 'I have seen the great king previously subdue various countries, and those who did not obey were killed by the king. This matter should be handled in the same way.' After the official spoke, the minister went to the monastery and told the senior monk (elder): 'The king has ordered the Sangha to harmoniously recite the precepts together, but they do not obey.' The senior monk replied: 'The virtuous Bhikkhus do not participate in Posadha with the heretical Bhikkhus, it is not disobedience.' Thereupon, the minister began to kill from the senior monk in order, stopping only when he reached the king's brother, Tissa (name of a person). Seeing the minister killing the Bhikkhus, Tissa thought to himself: 'This minister is taking the king's order and deliberately killing the Sangha.'

Someone asked: 'Who is Tissa?'

The answer is: 'He is the king's brother, born of the same parents. At that time, when Asoka ascended the throne, he made his brother the crown prince. One day, the crown prince entered the forest to play and saw a group of deer engaging in yin-yang union. The crown prince thought: 'These deer eat grass and drink water, and yet they are like this, how much more so are the Bhikkhus living in monastery dwellings, beds'

褥細軟飲食適口，當無是事！』太子游還到王所，白王言：『我向出遊，見諸群鹿陰陽和合，畜生啖草飲水，尚有此事，諸比丘僧在寺房舍供養備足，豈無此事？』王聞語已，即自念言：『非狐疑處而生狐疑。』一日太子帝須，觸忤王意，王忿而語太子帝須：『我今以王位別汝，七日作王訖已，我當殺汝。』是時太子帝須，雖受王位，七日之中，日夜妓樂、飲食種種供養，心不染著，形體羸瘦，憂惱轉劇。所以爾者，猶畏死故。七日已滿，王喚帝須問：『何意羸瘦，飲食、妓樂不稱意耶？』帝須答言：『死法逼迫，心不甘樂。』王聞語已，語帝須言：『汝已知命七日當死，猶尚惶怖，況諸比丘出息入息，恒懼無常，心有何染著？』王語已，帝須于佛法中即生信心。

「又復一日，太子帝須出遊行獵，漸漸前行至阿練若處。見一比丘坐，名曇無德，有一象，折取木枝遙拂比丘。太子見已，心發歡喜，而作愿言：『我何時得如彼比丘？』曇無德比丘自逆知帝須心願，比丘即以神力飛騰虛空，于虛空中而坐，令帝須得見，從虛空飛往阿育僧伽藍大池中，於水上而坐立，脫僧伽梨郁多羅僧置虛空中，入池洗浴。是時太子帝須，見大德有如是神力，心大歡喜而言：『今日我當出家！』即還宮中白王言：『我欲出家，王必哀

【現代漢語翻譯】現代漢語譯本『提供柔軟適口的飲食，應該不會發生這種事！』太子游玩歸來，對國王說：『我之前出遊，看見那些鹿群雌雄交合，牲畜吃草飲水，尚且有這種事，那些比丘僧侶在寺廟房舍里，供養充足，難道就沒有這種事嗎？』國王聽了這話，心中暗想：『這是在不該懷疑的地方產生了懷疑。』有一天，太子帝須（Tissa，人名）觸犯了國王的心意，國王憤怒地對太子帝須說：『我現在把王位暫時給你，讓你做七天國王，之後我就要殺了你。』當時，太子帝須雖然接受了王位，在這七天里，日夜享受歌舞音樂、各種飲食供養，但內心並不貪戀執著，身體卻日漸消瘦，憂愁煩惱也越來越嚴重。之所以這樣，是因為他害怕死亡。七天期滿后，國王召見帝須，問：『為什麼你如此消瘦，飲食、歌舞音樂都不合你的心意嗎？』帝須回答說：『死亡的威脅逼近，內心無法快樂。』國王聽了這話，對帝須說：『你已經知道自己七天後就要死了，尚且如此惶恐，更何況那些比丘，一呼一吸之間，時時都在擔心無常到來，他們的內心又怎會有什麼貪戀執著呢？』國王說完這些話，帝須對佛法立刻產生了信心。

『又有一天，太子帝須外出打獵，漸漸地走到了一處阿練若（Aranya，寂靜處，指遠離人煙的修行場所）。他看見一位比丘坐在那裡，名叫曇無德（Dhammānanda，法喜），有一隻大象，折斷樹枝遠遠地為比丘拂拭。太子看見后，心中生起歡喜，併發愿說：『我什麼時候才能像那位比丘一樣呢？』曇無德比丘預先知道帝須的心願，比丘就用神通力飛騰到空中，在虛空中坐著，讓帝須看見，然後從虛空中飛往阿育僧伽藍（Ashoka-saṅghārāma，阿育王寺）的大池中，在水面上坐著或站著，脫下僧伽梨（saṃghāṭī，大衣）、郁多羅僧（uttarāsaṅga，上衣）放在空中，自己進入池中洗浴。當時，太子帝須看見這位大德有如此神通力，心中非常歡喜，說：『今天我就要出家！』隨即返回宮中稟告國王說：『我想要出家，希望父王能夠憐憫允許。』

【English Translation】 English version 'Providing soft and palatable food, such a thing should not happen!' The prince returned from his excursion and said to the king, 'When I went out for a stroll earlier, I saw those deer mating, and livestock eating grass and drinking water, such things still happen. The monks in the monasteries have ample provisions, how could such things not happen?' Upon hearing this, the king thought to himself, 'He is creating doubt where there should be no doubt.' One day, Prince Tissa (Tissa, name) offended the king, and the king angrily said to Prince Tissa, 'I will temporarily give you the throne now, let you be king for seven days, and then I will kill you.' At that time, although Prince Tissa accepted the throne, during these seven days, he enjoyed music and dance day and night, and various food offerings, but his heart was not attached to them. His body became increasingly thin, and his worries and anxieties grew more severe. The reason for this was that he was afraid of death. After the seven days were over, the king summoned Tissa and asked, 'Why are you so thin? Are the food, music, and dance not to your liking?' Tissa replied, 'The threat of death is approaching, and my heart cannot be happy.' Upon hearing this, the king said to Tissa, 'You already know that you will die in seven days, and you are still so fearful. How much more so are those monks, with every breath they take, constantly worried about impermanence. How could their hearts have any attachments?' After the king said these words, Tissa immediately developed faith in the Buddha's teachings.

'Another day, Prince Tissa went out hunting and gradually reached a Aranya (Aranya, a quiet place, referring to a place of practice far from human habitation). He saw a monk sitting there, named Dhammānanda (Dhammānanda, delight in the Dharma), and an elephant was breaking off branches to fan the monk from afar. When the prince saw this, joy arose in his heart, and he made a vow, saying, 'When will I be like that monk?' The monk Dhammānanda knew in advance the wish of Tissa's heart, and the monk used his supernatural powers to fly into the air, sitting in the void, allowing Tissa to see him. Then, from the void, he flew to the great pond of Ashoka-saṅghārāma (Ashoka-saṅghārāma, Ashoka's Temple), sitting or standing on the water, taking off his saṃghāṭī (saṃghāṭī, outer robe) and uttarāsaṅga (uttarāsaṅga, upper robe) and placing them in the air, and entering the pond to bathe. At that time, Prince Tissa saw that this great virtuous one had such supernatural powers, and his heart was very joyful, saying, 'Today I will renounce the world!' He immediately returned to the palace and reported to the king, saying, 'I want to renounce the world, and I hope that my father will have compassion and allow it.'

念，聽我出家！』王聞帝需求出家，心大驚怪，答言：『宮中妓女，百味肴膳娛樂快樂，何以出家？』王種種方便令其心止。志意堅固，永不肯住，而答王言：『宮中婇女歡樂暫有，會當別離。』大王嘆言：『善哉！』即遣諸臣，使平治道路，掃灑清凈，豎立幢幡，種種莊嚴。莊嚴竟已，臣白王言：『裝束已辦。』王取太子公服天冠瓔珞，莊嚴太子，千乘萬騎圍繞，奉送往至寺中。

「眾僧見太子帝須出家，心大歡喜，有辦僧伽梨者、郁多羅僧者、安陀會者、缽盂者，擬待太子，即出家已。是時太子往到禪房，至曇無德比丘所，求欲出家。國中豪貴諸長者兒一千童子，隨太子出家。國中人民見太子出家，各自念言：『太子如此尊貴，尚舍王位出家修道。我等貧窮，何所戀慕？』念已，無數人眾，悉隨出家。阿育王登位四年，太子出家。復有王外甥阿嗜婆羅門，是僧伽蜜多知已，有一男兒阿嗜，聞太子出家，心中驚喜，往至王所，即白王言：『我今欲隨太子出家，愿王聽許。』王答：『善哉！』即與太子俱日出家。如是于佛法中，多有剎利出家，佛法興隆。

「時，帝須言：『當知此臣僻取王意，殺諸比丘。』臣殺未已，帝須比丘便前遮護。臣不得殺，臣即置刀，往白王言：『我受王敕，令諸比丘和合說戒

【現代漢語翻譯】『想一想，聽我出家！』國王聽到帝須（Tissa，人名）要求出家，心中非常驚訝，回答說：『宮中有美麗的女子，各種美味佳餚和娛樂，你為什麼要出家？』國王用各種方法勸他停止出家的念頭。但帝須意志堅定，始終不肯改變，回答國王說：『宮中美女的歡樂只是暫時的，終究會有離別的時候。』大王嘆息說：『好啊！』於是派遣大臣，讓他們平整道路，打掃乾淨，豎立幢幡，進行各種裝飾。裝飾完畢后，大臣稟告國王說：『一切都準備好了。』國王取出太子的公服、天冠和瓔珞，為太子穿戴整齊，用千輛車和上萬騎兵護送，送到寺廟中。眾僧看到太子帝須出家，心中非常歡喜，有的準備僧伽梨（Samghati，袈裟的一種）、有的準備郁多羅僧（Uttarasanga，袈裟的一種）、有的準備安陀會（Antarvasa，袈裟的一種）、有的準備缽盂（Patra，僧人使用的食器），準備迎接太子，讓他出家。當時太子來到禪房，到曇無德（Dharmagupta，人名）比丘那裡，請求出家。國中豪門貴族和長者的兒子，一千個童子，跟隨太子出家。國中人民看到太子出家，各自想：『太子如此尊貴，尚且捨棄王位出家修道。我們這些貧窮的人，還有什麼值得留戀的呢？』想到這裡，無數人眾，都跟隨出家。阿育王（Asoka，人名）登基四年，太子出家。又有國王的外甥阿嗜婆羅門（Agi-Brahmana，人名），僧伽蜜多（Sanghamitta，人名）知道后，他有一個兒子叫阿嗜（Agi，人名），聽到太子出家，心中驚喜，前往國王那裡，稟告國王說：『我現在想跟隨太子出家，希望國王允許。』國王回答：『好啊！』就和太子一起出家了。像這樣在佛法中，有很多剎利（Ksatriya，印度種姓制度中的第二等級）出家，佛法因此興盛。當時，帝須說：『要知道這個大臣曲意迎合國王的心意，殺害各位比丘。』大臣還沒有殺完，帝須比丘就上前遮擋保護。大臣無法下手，於是放下刀，去稟告國王說：『我奉您的命令，讓各位比丘和合說戒。

【English Translation】『Think, listen to me renounce the household life!』 When the king heard that Prince Tissa (Tissa, a name) was seeking to renounce the household life, his heart was greatly astonished, and he replied: 『In the palace there are beautiful women, hundreds of delicacies and entertainment, why do you want to renounce the household life?』 The king used all sorts of means to stop his mind. But his will was firm, and he would never stay, and he replied to the king: 『The joy of the palace women is only temporary, and there will be a time of separation.』 The Great King sighed and said: 『Good!』 Then he sent ministers to level the roads, sweep them clean, erect banners, and make all sorts of decorations. After the decorations were completed, the ministers reported to the king: 『Everything is ready.』 The king took the prince's public clothes, heavenly crown, and necklaces, adorned the prince, and escorted him to the temple with thousands of chariots and tens of thousands of cavalry. When the monks saw Prince Tissa renounce the household life, their hearts were filled with joy. Some prepared the Samghati (Samghati, a type of robe), some prepared the Uttarasanga (Uttarasanga, a type of robe), some prepared the Antarvasa (Antarvasa, a type of robe), and some prepared the Patra (Patra, a bowl used by monks), preparing to welcome the prince and let him renounce the household life. At that time, the prince went to the meditation room, to the Bhikkhu Dharmagupta (Dharmagupta, a name), and asked to renounce the household life. The sons of wealthy nobles and elders in the country, a thousand boys, followed the prince to renounce the household life. When the people of the country saw the prince renounce the household life, they each thought: 『The prince is so noble, yet he abandons the throne to renounce the household life and cultivate the Way. What is there for us poor people to be attached to?』 Thinking this, countless people all followed and renounced the household life. King Asoka (Asoka, a name) ascended the throne for four years, and the prince renounced the household life. Furthermore, the king's nephew, Agi-Brahmana (Agi-Brahmana, a name), after Sanghamitta (Sanghamitta, a name) knew, he had a son named Agi (Agi, a name), who, hearing that the prince had renounced the household life, was overjoyed and went to the king, reporting to the king: 『I now wish to follow the prince to renounce the household life, may the king allow it.』 The king replied: 『Good!』 Then he renounced the household life together with the prince. In this way, in the Buddha-dharma, there were many Ksatriyas (Ksatriya, the second rank in the Indian caste system) who renounced the household life, and the Buddha-dharma flourished. At that time, Tissa said: 『Know that this minister is perversely catering to the king's will, killing the Bhikkhus.』 Before the minister had finished killing, the Bhikkhu Tissa stepped forward to shield and protect them. The minister could not kill them, so he put down his knife and went to report to the king: 『I received your order to have the Bhikkhus harmoniously recite the precepts.』

，而不順從，我已依罪，次第斬殺。殺猶未盡，帝須比丘即便遮護，不能得殺。』臣白王言：『帝須比丘為殺以不？』王聞臣言殺諸比丘，即大驚愕，心中懊惱，悶絕躄地，以冷水灑面，良久乃穌，即語臣言：『咄咄！我遣汝入寺，欲令眾僧和合說戒，何以專輒而殺眾僧？』

「王往寺中白諸眾僧：『我前遣一臣教令和合說戒，不使殺諸比丘；此臣專輒，枉殺眾僧。不審此事，誰獲罪耶？』有比丘答言：『由王故殺，此是王罪。』或有比丘言：『兩俱得罪。』有一比丘即問王言：『王心云何，有殺心不？』王答言：『我本以功德意遣，無殺心也。』『若王如此，王自無罪，殺者得罪。』王聞如是言已，心生狐疑，問諸比丘：『有能斷我狐疑者不？若能斷我狐疑心者，我當更豎立佛法。』諸比丘答言：『有目揵連子帝須，能斷狐疑豎立佛法。』於是即遣法師四人，人各有比丘一千侍從而去；復遣大臣四人，人各有一千人將從，往迎大德目揵連子帝須，須得而歸。

「是時二部眾，往至阿烋河山中，迎取目揵連子帝須，到已而言：『王喚帝須！』帝須不去。王復更遣法師八人，人各有比丘一千侍從；大臣八人，人各一千侍從。到已復言：『王喚帝須！』帝須不去。王遲望二使，經久未反，王心狐疑。王復問諸

【現代漢語翻譯】現代漢語譯本：『那些不聽從教誨、不順從的人，我已經按照罪行，依次斬殺。即使這樣殺戮還沒有停止，帝須比丘（Tissa Bhikkhu）即使出來遮擋保護，也無法阻止殺戮。』大臣稟告國王說：『帝須比丘（Tissa Bhikkhu）這樣做算是殺人嗎？』國王聽到大臣說殺害了眾多比丘，非常驚愕，心中懊惱，悶絕倒地，用冷水灑在臉上，過了很久才甦醒過來，隨即對大臣說：『可惡！我派你進入寺廟，是想讓眾僧和合一起說戒，為何擅自殺害眾僧？』國王前往寺廟，對眾僧說：『我之前派一個大臣去教導大家和合說戒，並沒有讓他殺害比丘；這個大臣擅自行動，枉殺了眾僧。這件事，到底是誰的罪過呢？』有比丘回答說：『因為是國王的命令才殺的，這是國王的罪過。』也有比丘說：『兩者都有罪。』有一位比丘就問國王說：『國王您的心意如何，有殺心嗎？』國王回答說：『我本意是想做功德才派他去的，沒有殺心。』比丘說：『如果國王是這樣想的，那麼國王您就沒有罪，殺人的人有罪。』國王聽了這些話后，心中產生了疑惑，問眾比丘：『有沒有人能消除我的疑惑？如果能消除我的疑惑，我將重新弘揚佛法。』眾比丘回答說：『有目犍連子帝須（Moggallanaputta Tissa），他能消除您的疑惑，重新弘揚佛法。』於是國王派遣了四位法師，每位法師各有一千名比丘隨從；又派遣了四位大臣，每位大臣各有一千人隨從，前去迎接大德目犍連子帝須（Moggallanaputta Tissa），一定要把他請回來。當時兩部分人馬，前往阿烋河山（Ahoganga mountain）中，迎接目犍連子帝須（Moggallanaputta Tissa），到達后說：『國王召見帝須（Tissa）！』帝須（Tissa）沒有去。國王又派遣了八位法師，每位法師各有一千名比丘隨從；八位大臣，每位大臣各有一千人隨從。到達后又說：『國王召見帝須（Tissa）！』帝須（Tissa）還是沒有去。國王遲遲不見兩批使者返回，心中更加疑惑。國王又問眾

【English Translation】 English version: 'Those who did not listen and did not obey, I have executed them one by one according to their crimes. Even with such killings, it was not yet finished, and even if Tissa Bhikkhu (Tissa Bhikkhu) came out to protect them, he could not stop the killings.' The minister reported to the king, 'Does Tissa Bhikkhu (Tissa Bhikkhu) doing this count as murder?' The king was greatly shocked upon hearing the minister say that many bhikkhus had been killed, and he was distressed and fell to the ground unconscious. After cold water was sprinkled on his face, he finally regained consciousness and immediately said to the minister, 'Wretched! I sent you to the monastery to have the Sangha harmoniously recite the precepts together. Why did you arbitrarily kill the Sangha?' The king went to the monastery and said to the Sangha, 'I previously sent a minister to teach everyone to recite the precepts harmoniously, and I did not tell him to kill the bhikkhus. This minister acted arbitrarily and wrongly killed the Sangha. Whose fault is this?' Some bhikkhus replied, 'Because it was the king's order that they were killed, this is the king's fault.' Some bhikkhus also said, 'Both are at fault.' One bhikkhu then asked the king, 'What is the king's intention? Did you have the intention to kill?' The king replied, 'My original intention was to do meritorious deeds when I sent him, and I had no intention to kill.' The bhikkhu said, 'If that is what the king thought, then the king is not guilty, and the one who killed is guilty.' After hearing these words, the king became doubtful and asked the bhikkhus, 'Is there anyone who can dispel my doubts? If someone can dispel my doubts, I will re-establish the Buddha's Dharma.' The bhikkhus replied, 'There is Moggallanaputta Tissa (Moggallanaputta Tissa), who can dispel your doubts and re-establish the Buddha's Dharma.' Therefore, the king sent four Dharma masters, each with a thousand bhikkhus as attendants; and he also sent four ministers, each with a thousand people as attendants, to welcome the great virtuous Moggallanaputta Tissa (Moggallanaputta Tissa), and they must bring him back. At that time, two groups of people went to Ahoganga mountain (Ahoganga mountain) to welcome Moggallanaputta Tissa (Moggallanaputta Tissa). Upon arriving, they said, 'The king summons Tissa (Tissa)!' Tissa (Tissa) did not go. The king then sent eight Dharma masters, each with a thousand bhikkhus as attendants; and eight ministers, each with a thousand people as attendants. Upon arriving, they said again, 'The king summons Tissa (Tissa)!' Tissa (Tissa) still did not go. The king waited for a long time for the two groups of messengers to return, and his heart became even more doubtful. The king then asked the

大德：『大德！我已遣二使，往迎目揵連子帝須，使已經久而不見至？』眾僧答言：『恐迎者僻宣王意，言喚帝須！是故不來。』王復問言：『云何作請語而得來耶？』眾僧答王，當作是言：『「佛法已沒，愿屈大德來，更共豎立。」乃可得來。』

「王聞是言，更遣法師十六人，人各比丘一千侍從；大臣十六人，人各將一千人。王復問：『彼法師為老為少？』眾僧答言：『老。』『若其老者，當用輿迎。』眾僧答言：『不得乘輿。』王復問言：『彼大德者住在何處？』答言：『阿烋河山中。』『若爾，當遣舫乘往迎。』敕使者言：『汝若到已，當請大德住大舫中，可使四邊帶仗防護。』

「是時大眾、使者發去，到阿烋河山中，即以王命白大德言：『今佛法已沒，仰屈大德來共豎立。』於是大德聞使語已，言：『我出家正為佛法，今時至矣！』即取坐具而起。帝須自念言：『明當至波咤利弗國。』是時阿育王，夜夢見如是相貌，有一白象而來，以鼻摩娑王頭捉王右手。明旦王召相師曰：『我夜夢如是相貌，為吉為兇？』有一相師，即答王言：『捉王手者是沙門像也。』大王聞相師語已，即得信來白王：『大德帝須今日已至。』王聞至已，即出往迎。王自入水至膝，大德帝須欲上，王以右手捧接大德，大

【現代漢語翻譯】現代漢語譯本：大德問道：『大德！我已經派遣了兩位使者，前去迎接目犍連子帝須（Maudgalyayanaputra Tissa，一位著名的佛教僧侶），使者已經去了很久，卻不見他來？』眾僧回答說：『恐怕迎接的人沒有傳達宣王的旨意，只是說召帝須！所以他才不來。』國王又問道：『應該怎樣措辭邀請，他才會來呢？』眾僧回答國王說，應該這樣說：『「佛法已經衰落，希望您能屈尊前來，共同振興佛法。」這樣才能請到他。』

國王聽了這話，又派遣了十六位法師，每位法師都有一千名比丘侍從；還有十六位大臣，每位大臣都帶領一千人。國王又問：『那些法師是年老還是年輕？』眾僧回答說：『年老。』『如果年老，就應該用轎子迎接。』眾僧回答說：『不能乘坐轎子。』國王又問道：『那位大德住在哪裡？』回答說：『在阿烋河山中。』『如果是這樣，就應該派遣船隻前去迎接。』於是命令使者說：『你們到達后，應該請大德住在大的船隻中，可以安排四面都有士兵攜帶武器防護。』

這時，大眾和使者出發，到達阿烋河山中，就用國王的命令告訴大德說：『現在佛法已經衰落，仰仗您屈尊前來共同振興佛法。』於是大德聽了使者的話后，說：『我出家正是爲了佛法，現在時機到了！』就拿起坐具起身。帝須自己心中想：『明天應當到達波咤利弗國（Pataliputra，古印度城市）。』這時，阿育王（Ashoka，印度孔雀王朝的國王）夜裡夢見這樣的景象，有一頭白象走來，用鼻子摩擦國王的頭，抓住國王的右手。第二天早上，國王召見相師說：『我夜裡夢見這樣的景象，是吉是兇？』有一位相師，就回答國王說：『抓住國王手的是沙門（Shramana，佛教修行者）的形象。』大王聽了相師的話后，就得到訊息來稟告國王：『大德帝須今天已經到了。』國王聽說他到了，就出去迎接。國王親自走到水裡，水深及膝，大德帝須要上岸，國王用右手捧接大德，大

【English Translation】 English version: The Great Worthy asked: 'Great Worthy! I have already sent two messengers to welcome Maudgalyayanaputra Tissa (a renowned Buddhist monk), but it has been a long time and he has not arrived?' The Sangha (monastic community) replied: 'Perhaps the welcomers did not convey King Xuan's (the king's) intention accurately, only saying to summon Tissa! That is why he has not come.' The king further asked: 'How should the invitation be worded so that he will come?' The Sangha replied to the king, saying that it should be said like this: 'The Buddha-dharma (Buddha's teachings) has declined, we hope that you can condescend to come and revitalize it together.' Only then can he be invited.'

Upon hearing these words, the king further dispatched sixteen Dharma masters, each with a thousand Bhikkhus (monks) as attendants; and sixteen ministers, each leading a thousand people. The king further asked: 'Are those Dharma masters old or young?' The Sangha replied: 'Old.' 'If they are old, then they should be welcomed with palanquins.' The Sangha replied: 'They cannot ride in palanquins.' The king further asked: 'Where does that Great Worthy reside?' They replied: 'In the Ahuy River Mountain.' 'If that is the case, then boats should be sent to welcome him.' He then ordered the messengers: 'When you arrive, you should invite the Great Worthy to stay in a large boat, and arrange for soldiers with weapons to protect him on all four sides.'

At that time, the assembly and the messengers departed and arrived at the Ahuy River Mountain. They then conveyed the king's command to the Great Worthy, saying: 'Now the Buddha-dharma has declined, we rely on you to condescend to come and revitalize it together.' Thereupon, the Great Worthy, upon hearing the messenger's words, said: 'I renounced the world precisely for the sake of the Buddha-dharma, and now the time has come!' He then picked up his sitting mat and arose. Tissa thought to himself: 'Tomorrow I shall arrive at Pataliputra (an ancient Indian city).' At that time, King Ashoka (an Indian king of the Mauryan dynasty) had a dream that night in which he saw such an image: a white elephant came and rubbed its trunk against the king's head, and grasped the king's right hand. The next morning, the king summoned a soothsayer and said: 'I had such a dream last night, is it auspicious or inauspicious?' One soothsayer then replied to the king: 'The one grasping the king's hand is the image of a Shramana (Buddhist practitioner).' Upon hearing the soothsayer's words, the great king then received news reporting to the king: 'The Great Worthy Tissa has arrived today.' Upon hearing that he had arrived, the king went out to welcome him. The king himself entered the water up to his knees, and as the Great Worthy Tissa was about to come ashore, the king used his right hand to support and receive the Great

德帝須便捉王手。左右拔劍，欲斫大德帝須。何以故？阿育王法，若人捉王頭及手，即便斫頭，是故拔劍欲斫。爾時，王見水中拔劍影，王回顧言：『咄咄！我昔敕臣，往至寺中令眾僧和合說戒，而僻取我意，殺諸比丘，而汝今者復欲殺耶？止止！莫作我罪。』」

法師問曰：「比丘不得捉白衣手，云何得捉？」

答曰：「王為欲聞法，故往請來。王即是大德弟子，故得捉手。於是王將大德，往園林中住，三重防衛。王自為大德洗腳，以油磨之，磨竟於一邊而坐。王自念言：『此大德能斷我疑不？若能斷我疑者，亦能斷諍法，然後佛法豎立。』王念：『我且當試大德。』『我欲見大德神通力，愿為示現。』帝須答言：『汝今樂見何等神力？』王言：『我欲見大地震動。』帝須問曰：『為欲使一邊動？一切動耶？』王復問言：『於此二種何者為難？』帝須答言：『譬如銅盤盛滿中水，有人動盤水悉動難？半動、半不動難？』王言：『半動半不動甚難。』帝須答言：『如是，大王！』王言：『欲見半動半不動。』帝須語王：『週迴四方四由旬，彈繩作界，東方安車，南方安馬，西方安人，北方安銅盤水，使各騎界上，一腳在內一腳在外，銅盤水當安界上，半入界內半在界外。』王即隨教作已。於是帝須即入第

【現代漢語翻譯】現代漢語譯本德帝須（De Tisu，人名）便捉住國王的手。左右侍衛拔出劍，想要砍大德帝須。為什麼呢？阿育王（Ashoka，國王名）的法律規定，如果有人抓住國王的頭或手，就要立刻砍頭，所以侍衛們拔劍想要砍他。當時，國王看到水中拔劍的影子，回頭說：『住手！我過去曾命令臣子，到寺廟中讓眾僧集合說戒，卻錯誤地按照我的意思，殺害了眾比丘（bhiksu，佛教出家人），而你們現在又要殺人嗎？住手！不要增加我的罪孽。』法師問道：『比丘（bhiksu，佛教出家人）不得觸控在家人（白衣）的手，怎麼能觸控國王的手呢？』回答說：『國王爲了聽聞佛法，所以去請大德帝須來。國王就是大德的弟子，所以可以觸控他的手。』於是國王帶著大德，前往園林中居住，設定三重防衛。國王親自為大德洗腳，用油塗抹，塗抹完畢后在一旁坐下。國王心想：『這位大德能解除我的疑惑嗎？如果能解除我的疑惑，也能平息爭端，然後佛法才能弘揚。』國王想：『我且試探一下大德。』『我想見識大德的神通力，希望您能為我示現。』帝須回答說：『您現在想看哪種神通力？』國王說：『我想見大地震動。』帝須問道：『是想讓一邊震動？還是全部震動呢？』國王反問道：『這兩種情況哪種更難？』帝須回答說：『譬如銅盤盛滿水，有人動盤子，水全部動容易？還是半動半不動難？』國王說：『半動半不動很難。』帝須回答說：『正是這樣，大王！』國王說：『我想看半動半不動。』帝須告訴國王：『在周圍四方四由旬（yojana，古印度長度單位）的範圍內，拉繩子作為界限，東方安置車輛，南方安置馬匹，西方安置人，北方安置盛水的銅盤，讓它們各自騎在界線上，一隻腳在界內，一隻腳在界外，銅盤也要安置在界線上，一半在界內，一半在界外。』國王立刻按照教導去做。於是帝須進入禪定。

【English Translation】 English version De Tisu (name of a person) then took the king's hand. The guards on the left and right drew their swords, intending to strike the great virtuous De Tisu. Why? Ashoka's (name of a king) law stated that if anyone grabbed the king's head or hand, they should be beheaded immediately, so the guards drew their swords to strike him. At that time, the king saw the shadow of the drawn sword in the water, turned his head and said: 'Stop! I once ordered my ministers to go to the temple to have the monks gather to recite the precepts, but they wrongly followed my intentions and killed the bhiksus (Buddhist monks), and now you want to kill again? Stop! Do not add to my sins.' The Dharma master asked: 'A bhiksu (Buddhist monk) is not allowed to touch the hand of a layman (white-clothed person), how could he touch the king's hand?' He replied: 'The king went to invite the great virtuous De Tisu in order to hear the Dharma. The king is the disciple of the great virtuous one, so he could touch his hand.' Then the king took the great virtuous one to live in the garden, setting up triple defenses. The king personally washed the great virtuous one's feet, anointed them with oil, and sat down on one side after anointing. The king thought to himself: 'Can this great virtuous one resolve my doubts? If he can resolve my doubts, he can also quell disputes, and then the Buddha's Dharma can be established.' The king thought: 'I will test the great virtuous one.' 'I want to see the great virtuous one's supernatural powers, I hope you can demonstrate them for me.' De Tisu replied: 'What kind of supernatural power do you want to see now?' The king said: 'I want to see the earth shake.' De Tisu asked: 'Do you want one side to shake? Or everything to shake?' The king asked in return: 'Which of these two is more difficult?' De Tisu replied: 'It is like a copper plate filled with water, is it easier for someone to move the plate and have all the water move? Or is it more difficult to have half move and half not move?' The king said: 'It is very difficult to have half move and half not move.' De Tisu replied: 'That is so, great king!' The king said: 'I want to see half move and half not move.' De Tisu told the king: 'Within a circumference of four yojanas (ancient Indian unit of length) in all directions, draw a boundary with a rope, place a chariot in the east, place horses in the south, place people in the west, and place a copper plate filled with water in the north, let each of them straddle the boundary, with one foot inside the boundary and one foot outside, and the copper plate should also be placed on the boundary, half inside the boundary and half outside.' The king immediately did as he was taught. Then De Tisu entered into meditation.

四禪，從禪定起，而向王言：『善見，大王！』大德帝須即以神力，能使四方四由旬外悉大震動，界內不動；車馬及人外腳悉動，內腳不動；水半動、半不動。於是大王，見大德神力如此，即大歡喜：『我先所疑今得斷也，于佛法中惡法得滅。』

「王即問大德帝須：『我先遣一臣到寺，令僧和合說戒；而臣專輒殺諸比丘。此罪誰得耶？』帝須答言：『大王！有殺心不？』王即答言：『我無殺心。』『若無殺心，王無罪也。』即便為王說《本生經》：『佛語諸比丘：「先籌量心然後作業，一切作業皆由心也。」』帝須欲演《本生經》：『大王！往昔有一鷓鴣鳥，為人籠繫在地，愁怖便大鳴喚。同類雲集，為人所殺。鷓鴣問道士：「我有罪不？」道士答言：「汝鳴聲時有殺心不？」鷓鴣鳥言：「我鳴伴來，無殺心也。」道士即答：「若無殺心，汝無罪也。」而說偈言：

「『不因業而觸，　　必因心而起，　　善人攝心住，　　罪不橫加汝。』

「如是大德帝須，方便令王知已，七日在園林中，帝須教王，是律、是非律，是法、是非法，是佛說、是非佛說。七日竟，王敕：『以步障作隔，所見同者集一隔中，不同見者各集異隔。』處處隔中，出一比丘，王自問言：『大德！佛法雲何？』有比丘答言常，

【現代漢語翻譯】現代漢語譯本四禪的比丘從禪定中起身，對善見王說：『善見，大王！』大德帝須（Tissa，人名）隨即以神通之力，能使四方四由旬（Yojana，古印度長度單位，約合今日9-11公里）之外全部發生大震動，而界內卻不動；車馬和人的外腳都動，內腳不動；水一半動，一半不動。於是大王見到大德的神力如此，就非常歡喜：『我先前所懷疑的現在得以斷除了，在佛法中的惡法得以滅除。』國王隨即問大德帝須：『我先前派遣一位大臣到寺廟，命令僧眾和合說戒；而大臣擅自殺害了眾比丘。這罪過該由誰承擔呢？』帝須回答說：『大王！您有殺心嗎？』國王回答說：『我沒有殺心。』『如果沒有殺心，大王就沒有罪過。』隨即為國王講述《本生經》（Jataka，佛陀前世故事）：『佛陀告訴眾比丘：「先要籌量自己的心，然後再行動，一切行為都由心所主導。」』帝須想要演說《本生經》：『大王！往昔有一隻鷓鴣鳥，被人用籠子關在地上，因為憂愁恐懼而大聲鳴叫。同類聚集而來，被人所殺。鷓鴣鳥問一位道士：「我有罪過嗎？」道士回答說：「你鳴叫的時候有殺心嗎？」鷓鴣鳥說：「我鳴叫是呼喚同伴前來，沒有殺心。」道士就回答說：「如果沒有殺心，你就沒有罪過。」並且說了偈語：『不是因為業力而觸及，必定是因為內心而生起，善人能夠攝持住自己的心，罪過就不會無端地加在你身上。』『像這樣，大德帝須用方便之法讓國王明白之後，七天里在園林中，帝須教導國王，什麼是律、什麼不是律，什麼是法、什麼不是法，什麼是佛陀所說、什麼不是佛陀所說。七天結束后，國王下令：『用步障作為隔斷，所見相同的人聚集在一個隔斷中，所見不同的人各自聚集在不同的隔斷中。』每個隔斷中，都出來一位比丘，國王親自問道：『大德！佛法是怎樣的？』有比丘回答說是常（永恒不變）。

【English Translation】 English version The Bhikkhu of the Fourth Dhyana (Four levels of meditative absorption), arising from Samadhi (meditative state), spoke to King Suddarsana (King's name): 'Suddarsana, Great King!' The great worthy Tissa (Tissa, a personal name) then, with his supernatural power, was able to cause great tremors to occur in all directions for four Yojanas (Yojana, an ancient Indian unit of distance, approximately 9-11 kilometers today), while within the boundary there was no movement; the outer feet of chariots, horses, and people moved, but the inner feet did not; half of the water moved, and half did not. Thereupon, the Great King, seeing the great worthy's supernatural power to be such, was greatly delighted: 'What I previously doubted is now resolved, and the evil dharmas (teachings) in the Buddha's Dharma (teachings) are extinguished.' The King then asked the great worthy Tissa: 'I previously sent a minister to the temple, ordering the Sangha (monastic community) to harmoniously recite the precepts; but the minister presumptuously killed the Bhikkhus (monks). Who bears this sin?' Tissa replied: 'Great King! Did you have the intention to kill?' The King replied: 'I had no intention to kill.' 'If you had no intention to kill, then the King has no sin.' He then told the King the Jataka (Jataka, stories of the Buddha's previous lives): 'The Buddha told the Bhikkhus: "First consider your mind, then act; all actions are guided by the mind."』 Tissa wanted to expound on the Jataka: 'Great King! In the past, there was a partridge bird, caged on the ground by a person, who cried out in sorrow and fear. Birds of the same kind gathered, and were killed by the person. The partridge asked a Taoist (ascetic): "Do I have sin?" The Taoist replied: "Did you have the intention to kill when you cried out?" The partridge bird said: "I cried out to call my companions, I had no intention to kill." The Taoist then replied: "If you had no intention to kill, then you have no sin." And he spoke the verse: 'Not caused by karma (action), but necessarily arising from the mind, the virtuous person restrains their mind, sin will not be unjustly added to you.' 『In this way, the great worthy Tissa, using skillful means, made the King understand, and for seven days in the garden, Tissa taught the King what is Vinaya (monastic discipline) and what is not Vinaya, what is Dharma and what is not Dharma, what is spoken by the Buddha and what is not spoken by the Buddha. After seven days, the King ordered: 'Use screens as partitions, those with the same views gather in one partition, those with different views gather in different partitions.' In each partition, a Bhikkhu came out, and the King personally asked: 'Great worthy! What is the Buddha's Dharma like?' Some Bhikkhus answered that it is permanent (eternal).'

或言斷，或言非想，或言非想非非想，或言世間涅槃。王聞諸比丘言已，『此非比丘，即是外道也。』王既知已，王即以白衣服與諸外道，驅令罷道。其餘隔中六萬比丘，王復更問：『大德！佛法雲何？』答言：『佛分別說也。』諸比丘如是說已，王更問大德帝須：『佛分別說不？』答言：『如是，大王！』知佛法凈已，王白：『諸大德！愿大德布薩說戒。』王遣人防衛眾僧，王還入城。

「王去之後，眾僧即集眾六萬比丘。于集眾中，目揵連子帝須為上座，能破外道邪見徒眾。眾中選擇知三藏、得三達智者一千比丘，如昔第一大德迦葉集眾，亦如第二須那拘集眾，出毗尼藏無異，一切佛法中清凈無垢。第三集法藏九月日竟，大地六種震動，所以一千比丘說，名為第三集也。」

法師問曰：「三集眾誰為律師？」

「于閻浮利地，我當次第說名字：第一、優波離，第二、馱寫拘，第三、須那拘，第四、悉伽婆，第五、目揵連子帝須。此五法師于閻浮利地，以律藏次第相付不令斷絕，乃至第三集律藏。從第三之後，目揵連子帝須臨涅槃，付弟子摩哂陀，摩哂陀是阿育王兒也，持律藏至師子國。摩哂陀臨涅槃，付弟子阿栗咤。從爾已來，更相傳授至於今日，應當知之。我今說往昔師名，從閻浮利地五人

【現代漢語翻譯】現代漢語譯本：有人說斷滅，有人說非想，有人說非想非非想，有人說世間涅槃。國王聽了這些比丘的話后，心想：『這些人不是比丘，而是外道。』國王知道后，就用白衣服給這些外道穿，驅逐他們離開。其餘隔間中的六萬比丘，國王又問：『大德們！佛法是怎樣的？』他們回答說：『佛是分別說的。』這些比丘這樣說了之後，國王又問大德帝須（Tissa）：『佛是分別說的嗎？』帝須回答說：『是的，大王！』國王知道佛法清凈后，就說：『諸位大德！希望大德們布薩說戒。』國王派人防衛僧眾，然後返回城中。國王離開后，僧眾就聚集了六萬比丘。在集會中，目揵連子帝須（Moggaliputta-Tissa）為上座，他能破除外道的邪見。僧眾中選擇了一千位通達三藏、獲得三達智的比丘，就像過去第一大德迦葉（Kasyapa）集會，也像第二位須那拘（Sunakotra）集會一樣，整理出毗尼藏（Vinaya Pitaka），使一切佛法清凈無垢。第三次結集法藏曆時九個月，大地發生六種震動，所以這一千位比丘的結集，被稱為第三次結集。法師問道：『第三次結集是誰為律師？』『在閻浮利地（Jambudvipa，指我們所居住的這個世界），我將依次說出他們的名字：第一位是優波離（Upali），第二位是馱寫拘（Dāsaka），第三位是須那拘（Sunakotrā），第四位是悉伽婆（Siggava），第五位是目揵連子帝須（Moggaliputta-Tissa）。這五位法師在閻浮利地，將律藏依次相傳，不令斷絕，直到第三次結集律藏。從第三次結集之後，目揵連子帝須（Moggaliputta-Tissa）臨近涅槃時，將律藏傳給弟子摩哂陀（Mahinda），摩哂陀（Mahinda）是阿育王（Ashoka）的兒子，他將律藏帶到師子國（Simhala，即斯里蘭卡）。摩哂陀（Mahinda）臨近涅槃時，傳給弟子阿栗咤（Arittha）。從那時以來，就這樣互相傳授直到今天，應當知道這件事。我現在說往昔的師父的名字，從閻浮利地（Jambudvipa）的五人開始。

【English Translation】 English version: Some say annihilation, some say neither perception nor non-perception, some say neither non-perception nor non-non-perception, some say Nirvana in this world. After the king heard these bhikkhus, he thought, 'These are not bhikkhus, but heretics.' Once the king knew this, he gave white clothes to these heretics and drove them away. The king then asked the remaining sixty thousand bhikkhus in the other chambers, 'Venerable ones! What is the Buddha's Dharma?' They replied, 'The Buddha speaks with distinctions.' After these bhikkhus said this, the king further asked the venerable Tissa, 'Does the Buddha speak with distinctions?' Tissa replied, 'Yes, Great King!' Knowing that the Buddha's Dharma was pure, the king said, 'Venerable ones! May the venerable ones observe the Uposatha and recite the precepts.' The king sent people to guard the Sangha and then returned to the city. After the king left, the Sangha gathered the sixty thousand bhikkhus. In the assembly, Moggaliputta-Tissa was the elder, and he was able to refute the heretical views of the heretics. From the Sangha, one thousand bhikkhus who were versed in the Tipitaka (Three Baskets) and had attained the three knowledges were selected, just as Kasyapa (Kassapa), the first great elder, had assembled, and just as Sunakotrā (Sunakkhatta), the second, had assembled, compiling the Vinaya Pitaka (Basket of Discipline) without error, making all the Buddha's Dharma pure and without defilement. The third compilation of the Dharma lasted nine months, and the earth shook in six ways, so this compilation by one thousand bhikkhus is called the Third Council. The Dharma teacher asked, 'Who was the Vinaya master at the Third Council?' 'In Jambudvipa (the world we live in), I will tell you their names in order: first, Upali, second, Dāsaka, third, Sunakotrā, fourth, Siggava, fifth, Moggaliputta-Tissa. These five Dharma teachers in Jambudvipa transmitted the Vinaya Pitaka in succession, without interruption, until the Third Council. After the Third Council, Moggaliputta-Tissa, nearing Nirvana, entrusted the Vinaya Pitaka to his disciple Mahinda, who was the son of King Ashoka (Asoka). Mahinda took the Vinaya Pitaka to Simhala (Sri Lanka). Mahinda, nearing Nirvana, entrusted it to his disciple Arittha. Since then, it has been transmitted in this way until today, and this should be known. I will now tell the names of the teachers of the past, starting with the five in Jambudvipa.'

持律藏至師子國：第一、名摩哂陀，第二、名一地臾，第三、名郁帝臾，第四、名參婆樓，第五、名拔陀沙。此五法師智慧無比，神通無礙得三達智，于師子國各教授弟子。

「摩哂陀臨涅槃，付弟子阿栗咤，阿栗咤付弟子帝須達多，帝須達多付弟子伽羅須末那，伽羅須末那付弟子地伽那，地伽那付須末那，須末那付伽羅須末那，伽羅須末那付曇無德，曇無德付帝須，帝須付提婆，提婆付須末那，須末那付專那伽，專那伽付曇無婆離，曇無婆離付企摩，企摩付優波帝須，優波帝須付法叵，法叵付阿婆耶，阿婆耶付提婆，提婆付私婆。如此諸律師，智慧第一，神通無礙，得三達智，愛盡羅漢，如是師師相承至今不絕。」

法師曰：「我今更說根本因緣。爾時，于波咤利弗國，集第三毗尼藏竟。往昔目揵連子帝須，作如是念：『當來佛法何處久住？』即以神通力觀看閻浮利地，當於邊地中興。於是目揵連子帝須，集諸眾僧，語諸長老：『汝等各持佛法，至邊地中豎立。』諸比丘答言：『善哉！』即遣大德：『末闡提！汝至罽賓、揵陀羅咤國中。摩呵提婆！至摩醯婆末陀羅國。勒棄多！至婆那婆私國。曇無德！至阿波蘭多迦國。摩訶曇無德！至摩訶勒咤國。摩呵勒棄多！至臾那世界國(是漢地也)。末示摩！至

【現代漢語翻譯】現代漢語譯本持律藏至師子國（Sri Lanka）：第一位是摩哂陀（Mahinda，人名），第二位是一地臾（Itthiya，人名），第三位是郁帝臾（Uttiya，人名），第四位是參婆樓（Sambala，人名），第五位是拔陀沙（Bhaddasala，人名）。這五位法師智慧無比，神通無礙，證得三達智（Tevijja，三種智慧），在師子國各自教授弟子。摩哂陀臨近涅槃時，將衣缽傳給弟子阿栗咤（Arittha，人名），阿栗咤傳給弟子帝須達多（Tissadatta，人名），帝須達多傳給弟子伽羅須末那（Kalasumana，人名），伽羅須末那傳給弟子地伽那（Dighana，人名），地伽那傳給須末那（Sumana，人名），須末那傳給伽羅須末那，伽羅須末那傳給曇無德（Dhammuddana，人名），曇無德傳給帝須（Tissa，人名），帝須傳給提婆（Deva，人名），提婆傳給須末那，須末那傳給專那伽（Jannaga，人名），專那伽傳給曇無婆離（Dhammapali，人名），曇無婆離傳給企摩（Kima，人名），企摩傳給優波帝須（Upatissa，人名），優波帝須傳給法叵（Phaggu，人名），法叵傳給阿婆耶（Abhaya，人名），阿婆耶傳給提婆，提婆傳給私婆（Siva，人名）。這些律師（Vinayadhara，持律者）們，智慧第一，神通無礙，證得三達智，都是愛盡阿羅漢（arahant，已證悟者），就這樣師師相承，至今沒有斷絕。法師說：『我現在再說根本因緣。當時，在波咤利弗國（Pataliputta，古印度城市），第三次結集毗尼藏（Vinaya Pitaka，律藏）完畢。往昔目揵連子帝須（Moggaliputta-Tissa，人名），這樣想：『未來的佛法將在何處長久住世？』就用神通力觀察閻浮利地（Jambudvipa，古印度次大陸），知道應當在邊地興盛。於是目揵連子帝須，召集眾僧，告訴各位長老：『你們各自攜帶佛法，到邊地去弘揚。』各位比丘回答說：『好啊！』就派遣大德：『末闡提（Majjhantika，人名）！你到罽賓（Kasmira，地名）、揵陀羅咤國（Gandhara，地名）去。摩呵提婆（Mahadeva，人名）！到摩醯婆末陀羅國（Mahisamandala，地名）去。勒棄多（Rakkhita，人名）！到婆那婆私國（Vanavasi，地名）去。曇無德！到阿波蘭多迦國（Aparantaka，地名）去。摩訶曇無德（Mahadhammarakkhita，人名）！到摩訶勒咤國（Maharatha，地名）去。摩呵勒棄多（Maharakkhita，人名）！到臾那世界國（Yonakaloka，地名，即漢地）。末示摩（Majjhima，人名）！到

【English Translation】 English version Carrying the Vinaya Pitaka (Discipline Basket) to the Lion Country (Sri Lanka): The first was Mahinda (name of a person), the second was Itthiya (name of a person), the third was Uttiya (name of a person), the fourth was Sambala (name of a person), and the fifth was Bhaddasala (name of a person). These five Dharma masters were incomparably wise, their supernatural powers were unimpeded, and they attained the three knowledges (Tevijja, three kinds of wisdom). In the Lion Country, each of them taught disciples. When Mahinda was approaching Nirvana, he passed on his robe and bowl to his disciple Arittha (name of a person), Arittha passed it on to his disciple Tissadatta (name of a person), Tissadatta passed it on to his disciple Kalasumana (name of a person), Kalasumana passed it on to his disciple Dighana (name of a person), Dighana passed it on to Sumana (name of a person), Sumana passed it on to Kalasumana, Kalasumana passed it on to Dhammuddana (name of a person), Dhammuddana passed it on to Tissa (name of a person), Tissa passed it on to Deva (name of a person), Deva passed it on to Sumana, Sumana passed it on to Jannaga (name of a person), Jannaga passed it on to Dhammapali (name of a person), Dhammapali passed it on to Kima (name of a person), Kima passed it on to Upatissa (name of a person), Upatissa passed it on to Phaggu (name of a person), Phaggu passed it on to Abhaya (name of a person), Abhaya passed it on to Deva, and Deva passed it on to Siva (name of a person). These Vinayadharas (holders of the Vinaya), were the wisest, their supernatural powers were unimpeded, they attained the three knowledges, and they were all arahants (enlightened beings) who had exhausted their desires. Thus, the teachers passed it on to their disciples, and it has not been interrupted to this day. The Dharma master said: 'I will now further explain the fundamental causes and conditions. At that time, in the city of Pataliputta (ancient Indian city), the Third Compilation of the Vinaya Pitaka (Discipline Basket) was completed. In the past, Moggaliputta-Tissa (name of a person), thought thus: 'Where will the Buddha's Dharma abide for a long time in the future?' He then used his supernatural powers to observe Jambudvipa (ancient Indian subcontinent), and knew that it should flourish in the border regions. Therefore, Moggaliputta-Tissa gathered the Sangha (community of monks) and told the elders: 'Each of you should carry the Buddha's Dharma and establish it in the border regions.' The bhikkhus (monks) replied: 'Good!' He then dispatched the great elders: 'Majjhantika (name of a person)! You go to Kasmira (place name) and Gandhara (place name). Mahadeva (name of a person)! Go to Mahisamandala (place name). Rakkhita (name of a person)! Go to Vanavasi (place name). Dhammuddana! Go to Aparantaka (place name). Mahadhammarakkhita (name of a person)! Go to Maharatha (place name). Maharakkhita (name of a person)! Go to Yonakaloka (place name, which is Han China). Majjhima (name of a person)! Go to'

雪山邊國。須那迦郁多羅！至金地國。摩哂陀、郁帝夜參婆樓拔陀！至師子國。各豎立佛法。』於是諸大德各各眷屬五人，而往諸國豎立佛法。

「爾時，罽賓國中有龍王，名阿羅婆樓，國中種禾稻，始欲結秀，而龍王注大洪雨，禾稻沒死流入海中。爾時大德末闡提比丘等五人，從波咤利弗國飛騰虛空，至雪山邊阿羅婆樓池中下，即於水上行住坐臥。龍王眷屬童子入白龍王言：『不知何人，身著赤衣居在水上，侵犯我等。』龍王聞已即大瞋忿，從宮中出，見大德末闡提，龍王忿心轉更增盛，于虛空中作諸神力，種種非一，令末闡提比丘恐怖，復作暴風疾雨、雷電霹靂，山巖崩倒、樹木摧折，猶如虛空崩敗。龍王眷屬童子，復集一切諸龍童子，身出煙竟，起大猛火、雨大礫石，欲令大德末闡提恐怖。既不恐怖，而便罵言：『禿頭人，君為是誰，身著赤衣？』如是罵詈，大德顏色不異，龍王復更作是罵言：『捉取打殺！』語已更喚兵眾，現種種神變，猶不能伏。

「大德末闡提以神通力蔽龍王神力，向龍王說：『若汝能令諸天世人一切悉來恐怖，我者一毛不動；汝今更取須彌山王及諸小山擲置我上，亦不能至。』大德作是語已，龍王思念：『我作神力便已疲倦，無所至到。』心含忿怒而便停住。是時大德知龍

【現代漢語翻譯】現代漢語譯本：雪山邊國，須那迦郁多羅（Sūnāka Uttara）！至金地國，摩哂陀（Mahinda）、郁帝夜參婆樓拔陀（Uttiya Sambava Bhadda）！至師子國。各自建立佛法。』於是各位大德各自帶領五位眷屬，前往各國建立佛法。

『當時，罽賓國中有一位龍王，名叫阿羅婆樓（Arovala），國中種植稻穀，剛要結穗的時候，龍王降下大洪水，稻穀被淹沒而死，流入海中。當時大德末闡提（Majhantika）比丘等五人，從波咤利弗國（Pātaliputta）飛昇到空中，到達雪山邊的阿羅婆樓池中降落，就在水上行走、站立、坐臥。龍王的眷屬童子稟告龍王說：『不知道是什麼人，身穿紅色衣服，住在水上，侵犯我們。』龍王聽后非常憤怒，從宮中出來，見到大德末闡提，龍王的憤怒更加強烈，在虛空中施展各種神通，種種變化，想要讓末闡提比丘感到恐懼，又製造暴風疾雨、雷電霹靂，山巖崩塌、樹木摧折，好像虛空崩壞一樣。龍王的眷屬童子，又召集所有龍的童子，身上冒出煙霧，燃起大火、降下大冰雹，想要讓大德末闡提感到恐懼。但末闡提並不感到恐懼，於是便罵道：『禿頭人，你是誰，身穿紅色衣服？』這樣謾罵，大德的臉色沒有改變，龍王又罵道：『抓住他，打死他！』說完又召喚兵眾，顯現種種神通變化，仍然不能使他屈服。

『大德末闡提用神通力遮蔽龍王的神通力，對龍王說：『如果你能讓諸天世人全都感到恐懼，我卻連一根毫毛都不會動；你現在就算拿須彌山王（Sumeru）和各種小山扔到我身上，也碰不到我。』大德說完這些話，龍王心想：『我施展神通已經疲憊不堪，卻毫無作用。』心中充滿憤怒而停了下來。這時大德知道龍

【English Translation】 English version: 『To the border country of the Himalayas, Sūnāka Uttara! To Suvarnabhumi (the land of gold), Mahinda, Uttiya Sambava Bhadda! To the country of the Lion (Sri Lanka). Each established the Buddha's Dharma.』 Thereupon, each of the great elders, with a retinue of five, went to various countries to establish the Buddha's Dharma.

『At that time, in the country of Kashmir, there was a Dragon King named Arovala. In the country, rice was planted, and just as it was about to flower, the Dragon King poured down a great flood, and the rice was submerged and died, flowing into the sea. At that time, the great elder Majhantika Bhikkhu and five others, flying through the air from Pātaliputta, arrived at Arovala Pond near the Himalayas and descended, immediately walking, standing, sitting, and lying on the water. The Dragon King's attendant boy entered and reported to the Dragon King, saying, 『We do not know who it is, wearing red robes and dwelling on the water, encroaching upon us.』 The Dragon King, hearing this, became greatly enraged and came out from his palace. Seeing the great elder Majhantika, the Dragon King's anger increased even more. In the empty sky, he performed various supernatural powers, in many different ways, to frighten Majhantika Bhikkhu. He also created violent winds, heavy rain, thunder, and lightning, causing mountain cliffs to collapse and trees to be broken, as if the sky were collapsing. The Dragon King's attendant boys also gathered all the dragon boys, emitting smoke from their bodies, raising great fierce fires, and raining down large hailstones, wanting to frighten the great elder Majhantika. Since he was not frightened, they then cursed him, saying, 『Bald-headed man, who are you, wearing red robes?』 Even with such cursing, the great elder's countenance did not change. The Dragon King then cursed again, saying, 『Seize him, beat him to death!』 Having spoken, he summoned his troops, displaying various supernatural transformations, yet he still could not subdue him.

『The great elder Majhantika, with his supernatural power, obscured the Dragon King's supernatural power, and said to the Dragon King, 『If you can cause all the gods and people of the world to be terrified, I will not move even a single hair; even if you now take Mount Sumeru (Sineru) and various small mountains and throw them upon me, they will not reach me.』 After the great elder spoke these words, the Dragon King thought, 『I have exhausted myself performing supernatural powers, yet I have achieved nothing.』 His heart filled with anger, he stopped. At this time, the great elder knew the Dragon

王心，以甘露法味教化示之，令其歡喜歸伏。龍王受甘露法已，即受三歸五戒，與其眷屬八萬四千俱受五戒。復有雪山鬼、夜叉、揵撻婆、鳩盤茶鬼等，聞大德末闡提說法已，即受三歸五戒。復有夜叉五人，與眷屬俱，呵梨帝耶夜叉尼有五百子，得須陀洹道。

「於是大德末闡提，喚一切夜叉及龍王，從今以後莫生瞋恚，莫殘害人民禾稻，于諸眾生生慈悲心，令得安樂。一切諸龍鬼等答言：『善哉！如大德教，即當順從。』即日龍王作大供養，龍王遣取己七寶床與末闡提，末闡提坐于床上，龍王立近末闡提邊，以扇扇末闡提。是時，罽賓揵陀勒叉國人民，常以節日集，往祠會龍王。到已，見大德末闡提，各相謂言：『此比丘神力乃勝龍王。』於是人民悉禮末闡提，禮已而坐。末闡提為諸人民說讀《譬喻經》，說已，八萬眾生即得道果，千人出家。」

法師言：「從昔至今，罽賓國皆著袈裟，光飾其境。」而說偈言：

「罽賓揵陀國，　　爾時末闡提，　瞋恚大龍王，　　教化令受法。　復有餘大眾，　　從繫縛得解，　八萬得天眼，　　出家一千眾。

「大德摩訶提婆，往至摩醯娑慢陀羅國。至已，為說《天使經》，說竟，四萬人得道果，皆悉隨出家。」而說偈言：

「摩訶提婆，　　

【現代漢語翻譯】現代漢語譯本：王心（名字），用甘露般的佛法教化開導他們，使他們歡喜信服。龍王接受了甘露佛法后，就受了三歸五戒，和他的眷屬八萬四千一起受了五戒。又有雪山鬼、夜叉（一種鬼神）、揵撻婆（一種天神）、鳩盤茶鬼（一種惡鬼）等，聽了大德末闡提（尊者名）說法后，就受了三歸五戒。又有五個夜叉，和他們的眷屬一起，呵梨帝耶夜叉尼（鬼子母）有五百個兒子，都證得了須陀洹道（小乘初果）。

於是大德末闡提，呼喚所有的夜叉和龍王，『從今以後不要再生瞋恚之心，不要殘害人民和莊稼，要對一切眾生生起慈悲之心，使他們得到安樂。』一切龍鬼等回答說：『好啊！我們將遵從您的教導。』當天龍王做了盛大的供養，龍王派人取來自己的七寶床獻給末闡提，末闡提坐在床上，龍王站在末闡提旁邊，用扇子為末闡提扇風。當時，罽賓（地名）揵陀勒叉國（地名）的人民，常常在節日聚集，前往祭祀龍王。到了之後，看見了大德末闡提，互相說道：『這位比丘的神力竟然勝過龍王。』於是人民都禮拜末闡提，禮拜完畢後坐下。末闡提為人民宣講《譬喻經》，講完后，八萬眾生證得了道果，一千人出家。

法師說：『從過去到現在，罽賓國都穿著袈裟，用佛法來莊嚴他們的國土。』並說了偈語：

『罽賓揵陀國，當時末闡提，瞋恚大龍王，教化令受法。復有餘大眾，從繫縛得解，八萬得天眼，出家一千眾。』

『大德摩訶提婆（尊者名），前往摩醯娑慢陀羅國（地名）。到達后，為他們宣講《天使經》，講完后，四萬人證得了道果，都跟隨出家。』並說了偈語：

【English Translation】 English version: Wang Xin (name), instructed and guided them with the nectar-like Dharma, causing them to rejoice and submit. After the Dragon King received the nectar Dharma, he took the Three Refuges and Five Precepts, and his retinue of eighty-four thousand also took the Five Precepts. Furthermore, the Snow Mountain ghosts, Yakshas (a type of spirit), Gandharvas (a type of celestial musician), Kumbhanda ghosts (a type of demon), and others, after hearing the Dharma preached by the great worthy Madhyantika (name of a venerable monk), took the Three Refuges and Five Precepts. Furthermore, there were five Yakshas, along with their retinues, and Hariti Yakshini (Mother of Demons) with her five hundred sons, who attained the state of Stream-enterer (Srotapanna, the first stage of enlightenment in Theravada Buddhism).

Then the great worthy Madhyantika called all the Yakshas and the Dragon King, 'From now on, do not generate anger, do not harm the people and their crops, generate compassion towards all beings, and bring them peace and happiness.' All the dragons and ghosts replied, 'Excellent! We will follow your teachings.' On that day, the Dragon King made a great offering, and sent for his seven-jeweled bed to be given to Madhyantika. Madhyantika sat on the bed, and the Dragon King stood near Madhyantika, fanning him with a fan. At that time, the people of Kashgar (Kashmir) Gandhara (place name), used to gather on festivals to worship the Dragon King. When they arrived, they saw the great worthy Madhyantika, and said to each other, 'This Bhikkhu's (monk) spiritual power is even greater than the Dragon King's.' Thereupon, the people all paid homage to Madhyantika, and after paying homage, they sat down. Madhyantika preached the 'Parable Sutra' to the people. After preaching, eighty thousand beings attained the fruit of the Path, and one thousand people left home (became monks).

The Dharma Master said, 'From the past until now, the country of Kashgar has all worn robes, adorning their land with the light of the Dharma.' And he spoke this verse:

'Kashgar Gandhara, at that time Madhyantika, The angry Dragon King, taught and caused to receive the Dharma. Furthermore, there were other multitudes, who were freed from bondage, Eighty thousand attained the divine eye, one thousand left home.'

'The great worthy Mahadeva (name of a venerable monk), went to Mahishmandala (place name). Having arrived, he preached the 'Devaduta Sutra' (Sutra on the Messengers of the Gods). After preaching, forty thousand people attained the fruit of the Path, and all followed him to leave home.' And he spoke this verse:

有大神力，　　得三達智，　到摩醯娑。　為說《天使經》，　　度脫諸眾生，　四萬得天眼，　　皆悉隨出家。

「大德勒棄多，往婆那婆私國，于虛空中而坐。坐已，為說《無始經》。說已，六萬人得天眼，七千人出家，即起五百寺。」而說偈言：

「大德勒棄多，　　有大神通力，　到婆那婆私，　　于虛空中坐。　為說《無始經》，　　眾生得天眼，　出家七千人，　　五百僧伽藍。

「大德曇無德，往阿波蘭多國。到已，為諸人民說《火聚譬經》。說已，令人歡喜，三萬人得天眼，令服甘露法，從剎利種男女，各一千人出家，如是佛法流佈。」而說偈言：

「大德曇無德，　　有大神通力，　往阿婆蘭多，　　說《火聚經》法。　令服甘露法，　　眾生得天眼，　一千比丘僧，　　比丘尼如是。

「大德摩訶曇無德，往至摩訶勒咤國。到已，為說《摩訶那羅陀迦葉本生經》。說已，八萬四千人得道，三千人出家，如是佛法流通。」而說偈言：

「大德摩訶曇，　　有大神通力，　往摩訶勒咤，　　說《迦葉本經》，　眾生得道果，　　出家三千人。

「大德摩訶勒棄多，往臾那世界國。到已，為說《迦羅羅摩經》。說已，臾那世界國七萬三千人得道

【現代漢語翻譯】現代漢語譯本具有大神力，獲得宿命、天眼、漏盡這三種智慧，到達摩醯娑（Mahesvara，大自在天）。為他們宣說《天使經》，度脫各種眾生，四萬人獲得天眼，全都跟隨出家。

『大德勒棄多（Lakkhita），前往婆那婆私國（Vanavasa），在虛空中坐下。坐下後，為他們宣說《無始經》。說完后，六萬人獲得天眼，七千人出家，隨即興建五百座寺廟。』並說了偈頌：

『大德勒棄多，具有大神力，到達婆那婆私，在虛空中坐下。為他們宣說《無始經》，眾生獲得天眼，出家七千人，興建五百座僧伽藍（Samgharama，寺院）。』

『大德曇無德（Dhammarakkhita），前往阿波蘭多國（Aparantaka）。到達后，為當地人民宣說《火聚譬經》。說完后，使人歡喜，三萬人獲得天眼，使他們服用甘露法，從剎帝利（Ksatriya）種姓的男女中，各自有一千人出家，就這樣佛法流傳開來。』並說了偈頌：

『大德曇無德，具有大神力，前往阿波蘭多，宣說《火聚經》法。使他們服用甘露法，眾生獲得天眼，一千比丘僧，比丘尼也是如此。』

『大德摩訶曇無德（Mahadhammarakkhita），前往摩訶勒咤國（Maharattha）。到達后，為他們宣說《摩訶那羅陀迦葉本生經》（Mahānāradakassapa Jātaka）。說完后，八萬四千人證得道果，三千人出家，就這樣佛法流通開來。』並說了偈頌：

『大德摩訶曇，具有大神力，前往摩訶勒咤，宣說《迦葉本經》，眾生獲得道果，出家三千人。』

『大德摩訶勒棄多（Mahalakkhita），前往臾那世界國（Yona world）。到達后，為他們宣說《迦羅羅摩經》（Kalarama Sutta）。說完后，臾那世界國七萬三千人證得道果。

【English Translation】 English version Having great divine power, having attained the three wisdoms (tevijja) (referring to the three knowledges: knowledge of previous lives, knowledge of the passing away and rebirth of beings, and knowledge of the extinction of mental defilements), reached Mahesvara (Mahesvara, the Great Lord). For them, he preached the 'Angel Discourse', delivering all beings, forty thousand attained the divine eye, all followed him into homelessness.

'The Elder Lakkhita went to Vanavasa (Vanavasa country), and sat in the sky. Having sat, he preached the 'Beginningless Discourse'. Having preached, sixty thousand attained the divine eye, seven thousand went forth, and five hundred monasteries were immediately built.' And he spoke this verse:

'The Elder Lakkhita, having great divine power, reached Vanavasa, and sat in the sky. For them, he preached the 'Beginningless Discourse', beings attained the divine eye, seven thousand went forth, and five hundred sangharamas (Samgharama, monasteries).'

'The Elder Dhammarakkhita went to Aparantaka (Aparantaka country). Having arrived, he preached the 'Fire Mass Simile Discourse' to the people. Having preached, he made people rejoice, thirty thousand attained the divine eye, he made them partake of the nectar of the Dharma, from the Ksatriya (Ksatriya caste) men and women, one thousand each went forth, and thus the Buddha's Dharma spread.' And he spoke this verse:

'The Elder Dhammarakkhita, having great divine power, went to Aparantaka, and preached the 'Fire Mass Discourse' Dharma. He made them partake of the nectar of the Dharma, beings attained the divine eye, one thousand bhikkhus (monks), and bhikkhunis (nuns) likewise.'

'The Elder Mahadhammarakkhita went to Maharattha (Maharattha country). Having arrived, he preached the 'Mahanaradakassapa Jataka' (Mahānāradakassapa Jātaka). Having preached, eighty-four thousand attained the path, three thousand went forth, and thus the Buddha's Dharma circulated.' And he spoke this verse:

'The Elder Mahadhamma, having great divine power, went to Maharattha, and preached the 'Kassapa Discourse', Beings attained the fruit of the path, three thousand went forth.'

'The Elder Mahalakkhita went to the Yona world (Yona world country). Having arrived, he preached the 'Kalarama Sutta' (Kalarama Sutta). Having preached, seventy-three thousand in the Yona world attained the path.

果，千人出家，臾那世界佛法通流。」而說偈言：

「摩訶勒棄多，　　有大神通力，　往臾那世界。　　說《摩迦羅經》，　眾生得道果，　　出家一千人。

「大德末示摩、大德迦葉、大德提婆純毗帝須，復大德提婆，往雪山邊。到已，說《初轉法輪經》。說法已，八億人得道。大德五人，各到一國教化，五千人出家，如是佛法流通雪山邊。」而說偈言：

「大德末示摩，　　有大神通力，　往到雪山邊，　　說《初法輪經》，　眾生得道果，　　出家五千人。

「大德須那迦那郁多羅，往至金地國。到已，于金地中，有一夜叉尼，從海中出，往到王宮中，夫人若生兒已，夜叉即奪取而食。爾時，王夫人生一男兒，見大德須那迦來，即大恐怖，而作念言：『此是夜叉尼伴也。』即取器仗往欲殺須那迦。須那迦問言：『何以持器仗而來？』諸人答言：『王宮中生兒，而夜叉尼伴奪取而食。君將非其伴耶？』須那迦答言：『我非夜叉尼伴，我等名為沙門，斷殺生法，護持十善勇猛精進，我有善法。』

「是時夜叉尼聞王宮生兒，相與圍繞從海中出，作如是言：『今王生兒，我當往取食。』王宮中國人，見夜叉眾來，皆大驚怖，往白大德。是時須那迦，即化作夜叉大眾，倍于彼眾而圍繞

【現代漢語翻譯】現代漢語譯本『結果，一千人出家，在臾那（Yona，古印度西北部地區）世界佛法得以廣泛流傳。』並說了以下偈語：『摩訶勒棄多（Maharakkhita），具有大神力，前往臾那世界，宣說《摩迦羅經》（Makara Sutra），眾生證得道果，有一千人出家。』『大德末示摩（Mahamajjhima）、大德迦葉（Mahakassapa）、大德提婆純毗帝須（Devadhammasundara），以及大德提婆（Deva），前往雪山邊。到達后，宣說《初轉法輪經》（Dhammacakkappavattana Sutta）。說法后，八億人證得道果。這五位大德各自前往一個國家教化，有五千人出家，就這樣佛法在雪山邊廣泛流傳。』並說了以下偈語：『大德末示摩（Mahamajjhima），具有大神力，前往雪山邊，宣說《初法輪經》（Dhammacakkappavattana Sutta），眾生證得道果，有五千人出家。』『大德須那迦那郁多羅（Sonaka Uttar），前往金地國（Suvarnabhumi）。到達后，在金地國中，有一個夜叉女（Yakshini），從海中出來，前往王宮中，夫人如果生了孩子，夜叉就會奪走並吃掉。當時，國王的夫人生了一個男孩，看到大德須那迦（Sonaka），非常害怕，心想：『這個人是夜叉女的同夥。』於是拿起武器想要殺死須那迦（Sonaka）。須那迦（Sonaka）問道：『為什麼要拿著武器來？』人們回答說：『王宮中生了孩子，夜叉女的同夥會奪走並吃掉。您難道不是她的同夥嗎？』須那迦（Sonaka）回答說：『我不是夜叉女的同夥，我們名為沙門（Sramana，出家修行者），斷絕殺生之法，護持十善，勇猛精進，我擁有善法。』『這時，夜叉女聽到王宮生了孩子，相互圍繞著從海中出來，這樣說道：『現在國王生了孩子，我應當前去取來吃掉。』王宮中的人們，看到夜叉眾到來，都非常驚恐，前去稟告大德。當時須那迦（Sonaka），立即化作夜叉大眾，數量比他們多一倍，並圍繞著王宮。』

【English Translation】 English version 『As a result, a thousand people renounced the household life, and the Buddha's teachings spread throughout the Yona (ancient northwest region of India) world.』 And he spoke the following verse: 『Maharakkhita, possessing great supernatural powers, went to the Yona world, preached the Makara Sutra, beings attained the fruit of the Path, and a thousand people renounced the household life.』『The Venerable Mahamajjhima, the Venerable Mahakassapa, the Venerable Devadhammasundara, and the Venerable Deva, went to the edge of the Himalayas. Having arrived, they preached the Dhammacakkappavattana Sutta (The First Turning of the Wheel of Dharma Sutra). After the teaching, eight hundred million people attained the Path. These five Venerables each went to a country to teach, and five thousand people renounced the household life, and thus the Buddha's teachings spread throughout the edge of the Himalayas.』 And he spoke the following verse: 『The Venerable Mahamajjhima, possessing great supernatural powers, went to the edge of the Himalayas, preached the Dhammacakkappavattana Sutta (The First Turning of the Wheel of Dharma Sutra), beings attained the fruit of the Path, and five thousand people renounced the household life.』『The Venerable Sonaka Uttara went to the land of Suvarnabhumi (Golden Land). Having arrived, in Suvarnabhumi, there was a Yakshini (female spirit), who came out of the sea and went to the royal palace. If the queen gave birth to a child, the Yakshini would seize and eat it. At that time, the king's wife gave birth to a son, and seeing the Venerable Sonaka, she was very frightened, thinking: 『This person is an accomplice of the Yakshini.』 So she took up weapons and wanted to kill Sonaka. Sonaka asked: 『Why are you coming with weapons?』 The people replied: 『A child has been born in the royal palace, and the Yakshini's accomplice will seize and eat it. Are you not her accomplice?』 Sonaka replied: 『I am not an accomplice of the Yakshini. We are called Sramanas (ascetics), we abstain from killing, uphold the ten virtues, are courageous and diligent, and I possess good Dharma.』『At that time, the Yakshini, hearing that a child had been born in the royal palace, gathered together and came out of the sea, saying: 『Now that the king has given birth to a child, I should go and take it to eat.』 The people in the royal palace, seeing the Yaksha crowd coming, were all terrified and went to inform the Venerable. At that time, Sonaka immediately transformed into a great crowd of Yakshas, twice as many as them, and surrounded the royal palace.』

之。夜叉尼等見化夜叉，而作念言：『彼夜叉者當已得國，今將欲來害食我等。』作是念已，即各走去不得回顧。於是化夜叉眾，隨後而逐，不見而止。大德須那迦，即誦咒防護國土，使諸夜叉斷不得入，即為國人民說《梵網經》，說已，六萬人皆得道果，復有受三歸五戒者，三千五百人為比丘僧，一千五百人為比丘尼，於是佛法流通。」

法師言：「從昔至今，王若生兒，悉皆取名名須郁多羅。」而說偈言：

「大德須那迦，　　郁多羅比丘，　有大神通力，　　往到金地國，　為說《梵網經》，　　眾生得道果，　三千五百僧，　　一千五百尼。」

「大德目揵連子帝須，與眾僧遣摩哂陀往師子洲。摩哂陀即作是念：『此時可去以不？』摩哂陀即入定觀。『師子阿㝹羅陀國王，名聞茶私婆，年已老耄，不堪受化，若往化者，佛法亦不久住。我今且止，去時未至。若王命終，太子代位，我當共往建立佛法。我今且往外家，欲問訊母。』復更自念：『到母國已，當還此不？仍往師子洲也。』摩哂陀往師所，頭面禮足及比丘僧，從阿育王僧伽藍出，摩哂陀為上座，僧伽蜜多兒沙彌，須末那等六人，及一優婆塞，名盤頭迦，與共俱去，過王舍城至南山村，從此次第而去至母國也。」

法師曰：

【現代漢語翻譯】之後，夜叉尼（Yakshini，女夜叉）等看見變化的夜叉，心想：『那夜叉恐怕已經得到了國家，現在將要來殘害吞食我們。』這樣想著，便各自逃走，不敢回頭。於是變化出來的夜叉眾，隨後追趕，直到看不見她們才停止。大德須那迦（Sunaka），便誦咒保護國土，使眾夜叉無法進入，併爲國中人民宣講《梵網經》。講經完畢，六萬人皆證得道果，又有接受三歸五戒者。三千五百人出家為比丘僧（bhiksu sangha），一千五百人出家為比丘尼（bhiksuni）。於是佛法得以流通。」

法師說：「從前到現在，國王如果生了兒子，都取名為須郁多羅（Suyutara）。」並說了偈語：

「大德須那迦（Sunaka），郁多羅（Uttara）比丘，有大神通力，前往金地國，為說《梵網經》，眾生得道果，三千五百僧，一千五百尼。」

「大德目揵連子帝須（Moggaliputta-Tissa），與眾僧派遣摩哂陀（Mahinda）前往師子洲（Sri Lanka）。摩哂陀（Mahinda）心想：『現在是前往的時候嗎？』摩哂陀（Mahinda）便入定觀察。『師子阿㝹羅陀（Anuradhapura）國王，名叫聞茶私婆（Devanampiya Tissa），年老體衰，不堪接受教化，如果前往教化，佛法也不能長久住世。我暫且停止，前往的時機未到。如果國王去世，太子繼位，我當一同前往建立佛法。我先去外婆家，想要問候母親。』又自己思量：『到了母親的國家后，是返回這裡呢？還是直接前往師子洲（Sri Lanka）呢？』摩哂陀（Mahinda）前往他的老師處，頂禮雙足以及比丘僧（bhiksu sangha），從阿育王（Ashoka）僧伽藍（Sangharama）出發，摩哂陀（Mahinda）為上座，僧伽蜜多（Sanghamitta）的兒子沙彌（sramanera）須末那（Suman），等六人，以及一位優婆塞（upasaka），名叫盤頭迦（Panduka），一同前往，經過王舍城（Rajagriha）到達南山村，從這裡依次前往母親的國家。」

法師說：

【English Translation】 After that, the Yakshinis (female Yakshas) saw the transformed Yakshas and thought: 'That Yaksha has probably obtained the country and is now going to harm and devour us.' Thinking this, they each fled, not daring to look back. Then the transformed Yaksha crowd chased after them until they could no longer see them. The great virtuous Sunaka then recited mantras to protect the country, preventing the Yakshas from entering, and he preached the Brahma Net Sutra to the people of the country. After the sutra was preached, sixty thousand people attained the fruit of the Path, and there were also those who took refuge in the Three Jewels and observed the Five Precepts. Three thousand five hundred people became bhiksu sangha (monk community), and one thousand five hundred became bhiksuni (nuns). Thus, the Buddha's teachings were spread.'

The Dharma Master said: 'From ancient times until now, if a king has a son, they all name him Suyutara.' And he spoke the following verse:

'The great virtuous Sunaka, The bhiksu Uttara, Has great supernatural powers, Went to Suvarnabhumi (Golden Land), To preach the Brahma Net Sutra, Living beings attained the fruit of the Path, Three thousand five hundred monks, One thousand five hundred nuns.'

'The great virtuous Moggaliputta-Tissa, together with the sangha, sent Mahinda to Sri Lanka. Mahinda thought: 'Is now the time to go?' Mahinda then entered into samadhi (meditative state) to observe. 'The king of Anuradhapura, named Devanampiya Tissa, is old and frail and unable to receive teachings, and if I go to teach him, the Buddha's teachings will not last long. I will stop for now, as the time to go has not yet arrived. If the king dies and the crown prince succeeds to the throne, I will go together to establish the Buddha's teachings. I will first go to my maternal grandmother's house to visit my mother.' He further contemplated: 'After arriving in my mother's country, will I return here? Or will I go directly to Sri Lanka?' Mahinda went to his teacher, prostrated at his feet and those of the bhiksu sangha, and departed from the Ashoka Sangharama, with Mahinda as the senior monk, Sanghamitta's son, the sramanera (novice monk) Suman, and six others, as well as an upasaka (lay follower) named Panduka, going together, passing through Rajagriha and arriving at Dakkhinagiri village, and from there proceeding in order to his mother's country.'

The Dharma Master said:

「何以故？昔阿育王封郁支國，初往至國次第而去，即到南山，山下有村，名卑提寫。大富長者以女與阿育王為婦，到國而生一男兒，名摩哂陀。摩哂陀年已十四，后阿育王便登王位，留婦置郁支國，在卑提寫村住。是以經文注言：『摩哂陀經六月日而至母所。』

「爾時摩哂陀，次第到母國已，母出頭面作禮，作禮已竟，為設中食，即立大寺，名卑地寫。時摩哂陀少時住寺，而作是念：『此間所作已訖，時可去不？』摩哂陀復自思念：『我今且當待阿育王遣使往師子洲，授太子天愛帝須為王竟，然後我往。使彼太子若登位者，得阿育王拜授為王，並聞如來功德，必大歡喜。我伺其出遊眉沙迦山，是時我與相見。過一月已，當往到彼。』四月十五日眾僧集布薩時，便共籌量，於是眾僧各各答言：『時可去矣。』」

法師曰：「往昔說偈贊言：

「上座摩哂陀，　　大德郁地臾，　大德郁帝臾，　　大德跋陀多，　大德參婆樓，　　沙彌修摩那，　皆得三達智；　　婆塞槃頭迦，　已得見道跡，　　此諸大士等。」

「爾時天帝釋，知聞茶私婆王便已終沒，即下白摩哂陀言：『師子阿㝹羅陀國王命已壽終，今太子天愛帝須已登為王。我念往昔佛在世時，已記摩哂陀比丘當在師子土中，興隆

【現代漢語翻譯】現代漢語譯本：『這是什麼緣故呢？』過去阿育王（Aśoka，印度孔雀王朝的國王）管轄郁支國（Ujjain），最初前往該國，一路按順序行進，就到了南山。山下有個村莊，名叫卑提寫（Bojjhavatthu）。一位非常富有的長者把女兒嫁給阿育王做妻子。到了郁支國后，生了一個男孩，名叫摩哂陀（Mahinda）。摩哂陀十四歲時，後來阿育王就登上了王位，把妻子留在郁支國，住在卑提寫村。因此經文註釋說：『摩哂陀在六月到達母親那裡。』『當時摩哂陀，按順序到達母親的國家后，母親出來，露出頭面行禮。行禮完畢后，為他準備了午餐，並建立了一座大寺廟，名叫卑地寫。』當時摩哂陀小時候住在寺廟裡，心想：『這裡要做的事情已經做完了，現在可以離開了嗎？』摩哂陀又自己思量：『我現在應該等待阿育王派遣使者前往師子洲（Sri Lanka，斯里蘭卡），授予太子天愛帝須（Devānampiyatissa）為國王之後，我再前往。使那位太子如果登上王位，得到阿育王的授命，並聽聞如來的功德，一定會非常歡喜。我等待他出游眉沙迦山（Missaka），那時我和他相見。過一個月后，再前往那裡。』四月十五日，僧眾聚集舉行布薩（uposatha，佛教的齋戒儀式）時，便共同商量，於是僧眾各自回答說：『現在可以去了。』法師說：『過去有偈頌讚嘆說：』『上座摩哂陀，大德郁地臾（Uddhiya），大德郁帝臾（Uttiya），大德跋陀多（Bhaddasāla），大德參婆樓（Sambala），沙彌修摩那（Sumanasāmanera），都已獲得三明智；婆塞槃頭迦（Bhanduka），已經證得見道跡，這些都是大德之人。』『當時天帝釋（Sakka，佛教的護法神），得知茶私婆王（Tissabha）已經去世，就下來說：『師子洲的阿㝹羅陀（Anuradhapura）國王已經去世，現在太子天愛帝須已經登基為王。我想起過去佛在世的時候，已經預言摩哂陀比丘應當在師子洲弘揚佛法。』

【English Translation】 English version: 'What is the reason for this?' In the past, King Aśoka (Aśoka, the king of the Maurya Dynasty in India) governed Ujjain. Initially, he traveled to that country, proceeding in order until he reached the Southern Mountain. At the foot of the mountain was a village named Bojjhavatthu. A very wealthy elder gave his daughter to King Aśoka as his wife. After arriving in Ujjain, she gave birth to a son named Mahinda. When Mahinda was fourteen years old, King Aśoka ascended the throne, leaving his wife in Ujjain, residing in the village of Bojjhavatthu. Therefore, the commentary on the scripture says: 'Mahinda arrived at his mother's place in the sixth month.' 'At that time, Mahinda, after arriving in his mother's country in order, his mother came out, showing her face and paying respects. After paying respects, she prepared lunch for him and established a large temple named Bojjhavatthu.' At that time, Mahinda lived in the temple as a child, thinking: 'The things to be done here are already done, can I leave now?' Mahinda pondered again: 'I should now wait for King Aśoka to send an envoy to Sri Lanka (Sri Lanka), to enthrone Prince Devānampiyatissa as king, and then I will go. If that prince ascends the throne, receives the mandate from King Aśoka, and hears of the merits of the Tathagata, he will surely be very happy. I will wait for him to visit Missaka Mountain, and then I will meet him. After a month, I will go there.' On the fifteenth day of the fourth month, when the Sangha gathered for the Uposatha (uposatha, Buddhist observance days), they discussed together, and then the Sangha each replied: 'It is time to go.' The Dharma Master said: 'In the past, there was a verse of praise that said:' 'The Venerable Mahinda, the Great Virtue Uddhiya, The Great Virtue Uttiya, the Great Virtue Bhaddasāla, The Great Virtue Sambala, the Novice Sumanasāmanera, All have attained the Threefold Wisdom; the Upasaka Bhanduka, Has already attained the Path of Seeing, these are all great virtuous ones.' 'At that time, Sakka (Sakka, a protector deity in Buddhism), knowing that King Tissabha had passed away, came down and said: 'The King of Anuradhapura (Anuradhapura) in Sri Lanka has passed away, and now Prince Devānampiyatissa has ascended the throne as king. I remember that when the Buddha was in the world, he had already predicted that the Bhikkhu Mahinda should propagate the Dharma in Sri Lanka.'

佛法。是故大德！今應當去，我亦侍從，俱往至彼。』天帝釋即作是言：『爾時佛在菩提樹下，以天眼遍觀世間，即見師子洲中，佛法興盛，敕語我言：「可與大德摩哂陀，俱往師子洲中，豎立佛法。」是故我今作如是言。』大德摩哂陀，已受天帝釋語已，即從卑地象山，與大眾俱飛騰虛空，到師子阿㝹羅陀國，往至東方眉沙迦山下，是故從古至今，名為象山。」

法師曰：「今說往昔偈言：

「住卑地寫村，　　已經三十日，　時至宜應去，　　往到師子洲。　從閻浮利地，　　次第飛騰往，　譬如虛空雁，　　羅列不失次。　如是諸大德，　　根本因緣起，　國東眉沙山，　　叆叇如黑雲，　即到山頂上，　　徘徊而來下。」

「爾時諸大德，到師子洲中已，摩哂陀為上座。於時佛涅槃已，二百三十六歲，佛法通流至師子洲中，應當知之。爾時阿阇世王，登王位八年佛涅槃，此年師子童子，而於彼洲初立作王。又有童子，名毗阇耶，往師子洲中，安立人民，住止處竟。爾時閻浮地王，名郁陀耶跋陀羅，登王位已十四年，此毗阇耶，于師子洲中命終，郁陀耶跋陀羅已十五年，半頭婆修提婆，于師子洲登王位。爾時閻浮利地，若那迦逐寫迦，登王位二十年，半頭婆修提婆王，于彼命終，阿

【現代漢語翻譯】現代漢語譯本：佛法。因此，大德！現在應當前往，我也侍奉跟隨，一同前往那裡。』天帝釋（Sakro devanam indrah，眾神之王）立即這樣說：『當時佛陀在菩提樹下，以天眼遍觀世間，就看見師子洲（Sihala-dvipa，斯里蘭卡）中，佛法興盛，敕令告訴我：「可以和大德摩哂陀（Mahinda，人名），一同前往師子洲中，建立佛法。」因此我現在這樣說。』大德摩哂陀，接受天帝釋的命令后，就從卑地象山（Giribhanda，山名），與大眾一同飛騰虛空，到達師子阿㝹羅陀國（Anuradhapura，古都），前往東方眉沙迦山（Mihintale，山名）下，因此從古至今，名為象山。」

法師說：「現在說往昔的偈頌：

『住在卑地寫村，已經三十日，時機到了應該離去，前往師子洲。從閻浮利地（Jambudvipa，古印度次大陸），次第飛騰前往，譬如虛空中的雁，羅列不失次序。像這樣諸位大德，根本因緣生起，國東眉沙山，濃密如黑雲，即刻到達山頂上，徘徊而降落。』

「當時諸位大德，到達師子洲中后，摩哂陀為上座。那時佛陀涅槃已經二百三十六年，佛法流通到師子洲中，應當知曉。當時阿阇世王（Ajatasattu，古印度國王），登上王位八年時佛陀涅槃，這年師子童子，在那洲初次立為國王。又有童子，名叫毗阇耶（Vijaya，人名），前往師子洲中，安置人民，住止完畢。當時閻浮地王，名叫郁陀耶跋陀羅（Udayabhadra，人名），登上王位已經十四年，這位毗阇耶，在師子洲中去世，郁陀耶跋陀羅已經十五年，半頭婆修提婆（Panduvasudeva，人名），在師子洲登上王位。當時閻浮利地，若那迦逐寫迦（Nagadasaka，人名），登上王位二十年，半頭婆修提婆王，在那裡去世，阿

【English Translation】 English version: The Dharma. Therefore, O great worthy one! Now you should go, and I will also attend and follow, going there together.』 Sakro devanam indrah (King of the Gods) immediately said: 『At that time, the Buddha, under the Bodhi tree, with his divine eye, surveyed the world, and saw that in Sihala-dvipa (Sri Lanka), the Buddha's Dharma was flourishing, and commanded me, saying: 「You may go with the great worthy Mahinda (personal name) to Sihala-dvipa to establish the Buddha's Dharma.」 Therefore, I now say this.』 The great worthy Mahinda, having received the words of Sakro devanam indrah, then from Giribhanda (mountain name), together with the multitude, flew up into the sky, and arrived at Anuradhapura (ancient capital) in Sihala, going to the foot of Mihintale (mountain name) in the east, therefore from ancient times until now, it is called Elephant Mountain.」

The Dharma master said: 「Now I will speak the verses of the past:

『Having stayed in Girigama village for thirty days, the time has come to depart, going to Sihala-dvipa. From Jambudvipa (ancient Indian subcontinent), they flew in succession, like geese in the sky, arranged in order without losing their place. Like these great worthy ones, the fundamental cause arose, Mihintale in the east of the country, dense like black clouds, immediately reaching the top of the mountain, hovering and descending.』

「At that time, when the great worthy ones arrived in Sihala-dvipa, Mahinda was the senior monk. At that time, the Buddha had already passed into Nirvana for two hundred and thirty-six years, and the Buddha's Dharma was spreading to Sihala-dvipa, which should be known. At that time, Ajatasattu (ancient Indian king) ascended the throne eight years after the Buddha's Nirvana, and in that year, a prince of the Lion race was first established as king in that island. There was also a prince named Vijaya (personal name), who went to Sihala-dvipa to settle the people and complete their dwelling places. At that time, the king of Jambudvipa, named Udayabhadra (personal name), had been on the throne for fourteen years, and this Vijaya died in Sihala-dvipa. Udayabhadra had been on the throne for fifteen years when Panduvasudeva (personal name) ascended the throne in Sihala-dvipa. At that time, in Jambudvipa, Nagadasaka (personal name) ascended the throne for twenty years, and King Panduvasudeva died there, A

婆耶即代為王。閻浮利地王，名修修佛那迦，作王十七年，阿婆耶王二十年，有波君茶迦婆耶，起兵伐阿婆耶王得，仍即立代為王。閻浮利地王，名迦羅育，在位已十六年，波君茶迦婆耶已十八年。閻浮利地王，名栴陀掘多，作已十四年，波君茶迦婆耶命終，聞茶私婆代。閻浮利地王，名阿育，已在位十七年，聞茶私婆命終，天愛帝須代。爾時佛涅槃后，阿㝹樓陀王閔躕王，在位各八年，那迦逮婆迦作王十四年，修修佛那迦作王十八年，其兒代，名阿育，作王二十八年。阿育王有十兒，並登為王二十二年。次玫難陀代，作王二十二年。復有栴陀掘多，作王二十四年。賓頭沙羅王代，在位二十八年，阿育王代位已十八年，摩哂陀到師子洲中，即是王種次第，應當知。

「是時天愛帝須王，有星宿惡忌避出，使臣打鼓，宣令王當出。使臣打鼓，宣令王當出避，與四萬眾圍繞出城，到眉沙迦山，王欲行獵。爾時山中有一樹神，欲令王得見大德摩哂陀，樹神化作一鹿，去王不遠，示現啖草而便徐行。王見化鹿，即張弓捻箭引弓欲射。王復念言：『我當諦射此鹿。』鹿仍迴向阇婆陀羅路而走。王即逐后，到阇婆陀羅。化鹿知去摩哂陀不遠而滅。

「於是摩哂陀見王已近，而作是念：『今以神力，令王正見我一人，不

【現代漢語翻譯】現代漢語譯本：婆耶隨即代替他為王。閻浮利地（Jambudvipa，指我們所居住的這個世界）的國王，名叫修修佛那迦（Susunaga），在位十七年，阿婆耶王（Abhaya）在位二十年，有波君茶迦婆耶（Pandukabhaya）起兵攻打阿婆耶王並取得勝利，於是取代他成為國王。閻浮利地的國王，名叫迦羅育（Kalayuta），在位已經十六年，波君茶迦婆耶已經十八年。閻浮利地的國王，名叫栴陀掘多（Chandragupta），在位已經十四年，波君茶迦婆耶去世，聞茶私婆（Mutasiva）繼位。閻浮利地的國王，名叫阿育（Asoka），已經在位十七年，聞茶私婆去世，天愛帝須（Devanampiya Tissa）繼位。那時佛陀涅槃后，阿㝹樓陀王（Anuruddha）和閔躕王（Munda），在位各八年，那迦逮婆迦（Nagadasaka）作王十四年，修修佛那迦作王十八年，他的兒子繼位，名叫阿育，作王二十八年。阿育王有十個兒子，都登基為王，共二十二年。其次玫難陀（Mahinda）繼位，作王二十二年。又有栴陀掘多，作王二十四年。賓頭沙羅王（Bindusara）繼位，在位二十八年，阿育王繼位已經十八年，摩哂陀（Mahinda）到達師子洲（Simhala，即斯里蘭卡）中，這就是王位的繼承順序，應當知曉。『這時天愛帝須王，有星宿出現不祥之兆，爲了避禍，命令臣子擊鼓，宣告國王應當外出避難。臣子擊鼓，宣告國王應當外出避難，與四萬民眾圍繞著他出城，到達眉沙迦山（Missaka Mountain），國王想要去打獵。當時山中有一位樹神，想要讓國王得見大德摩哂陀，樹神幻化成一隻鹿，離國王不遠，顯現出吃草的樣子，然後慢慢地走動。國王看見幻化的鹿，立即張弓搭箭，拉弓想要射它。國王又心想：『我應當仔細地射這隻鹿。』鹿就轉身向阇婆陀羅路（Jambudhara Road）跑去。國王立即追趕，到達阇婆陀羅。幻化的鹿知道離摩哂陀不遠了，就消失了。『於是摩哂陀看見國王已經靠近，就心想：『現在用我的神力，讓國王只能看見我一個人，不

【English Translation】 English version: Then Bhaya immediately replaced him as king. The king of Jambudvipa (the world we live in), named Susunaga, reigned for seventeen years. King Abhaya reigned for twenty years. Pandukabhaya raised an army to attack King Abhaya and won, thus replacing him as king. The king of Jambudvipa, named Kalayuta, had been reigning for sixteen years, and Pandukabhaya for eighteen years. The king of Jambudvipa, named Chandragupta, had been reigning for fourteen years. Pandukabhaya died, and Mutasiva succeeded him. The king of Jambudvipa, named Asoka, had been reigning for seventeen years. Mutasiva died, and Devanampiya Tissa succeeded him. At that time, after the Buddha's Nirvana, King Anuruddha and King Munda reigned for eight years each. Nagadasaka reigned for fourteen years, and Susunaga reigned for eighteen years. His son succeeded him, named Asoka, who reigned for twenty-eight years. King Asoka had ten sons, who all ascended the throne, reigning for a total of twenty-two years. Next, Mahinda succeeded him, reigning for twenty-two years. Then there was Chandragupta again, who reigned for twenty-four years. King Bindusara succeeded him, reigning for twenty-eight years. King Asoka had been reigning for eighteen years when Mahinda arrived in Simhala (Sri Lanka). This is the order of succession to the throne, which should be known. 'At this time, King Devanampiya Tissa had an ominous sign from the stars. To avoid misfortune, he ordered his ministers to beat the drum, announcing that the king should go out to avoid disaster. The ministers beat the drum, announcing that the king should go out to avoid disaster, and he left the city surrounded by forty thousand people, arriving at Missaka Mountain. The king wanted to go hunting. At that time, there was a tree spirit in the mountain who wanted the king to see the great virtuous Mahinda. The tree spirit transformed into a deer, not far from the king, appearing to eat grass and then slowly walking away. The king saw the transformed deer and immediately drew his bow, pulling back the arrow, wanting to shoot it. The king then thought: 'I should carefully shoot this deer.' The deer turned and ran towards Jambudhara Road. The king immediately chased after it, arriving at Jambudhara. The transformed deer knew that it was not far from Mahinda and disappeared.' 'Then Mahinda saw that the king was approaching and thought: 'Now I will use my divine power to make the king see only me, and no

見餘人。』大德摩哂陀，即喚：『帝須！帝須！汝當善來。』王聞喚已，而便念言：『今此國中誰敢喚我名者？此何等人，著赤衣服割截而成，喚我名字？』生狐疑心：『此是何等？為是人乎？為是神鬼耶？』於是大德摩哂陀，即答言：『我等沙門，釋種法王之子，為哀愍大王，從閻浮利地故來到此。』

「爾時天愛帝須王，與阿育王以有書信，遙作知識。是時天愛帝須王，功德瑞相，有山名車多迦，山邊生一竹林，林中有三竹，大如轅，一名藤杖，二名華杖，三名鳥杖。藤杖者，其色白如銀，金藤繞纏。華杖者，黃碧絳黑白華，種種雜華瓔珞華杖。鳥杖者，鷹鷂耆婆鳥，耆毗迦鳥，如是種種眾鳥。復有四足眾生，如生氣無異。」

法師曰：「今說往昔偈讚：

「車多迦山邊，　　忽生一竹林，　林中有三竹，　　其色白如銀，　黃白絳碧黑，　　金藤圍繞纏，　眾鳥及四足，　　種種雜華照。」

「海中復出珊瑚真珠摩尼金銀種種雜寶，復有八種真珠：馬珠、象珠、車珠、婆羅迦珠、婆羅耶珠、纏指珠、迦鳩陀婆羅珠、世間珠。如是天愛帝須王，遣信赍上三竹及眾寶物並八真珠，獻阿育王。到已，阿育王見大歡喜，即答餉以五種服飾、傘、拂、劍、天冠、七寶革屣及眾寶物，不可計數。

【現代漢語翻譯】現代漢語譯本：『看見其他人。』大德摩哂陀（Mahinda，人名，佛教僧侶），立即呼喚：『帝須（Tissa，人名，國王的名字）！帝須！你來得正好。』國王聽到呼喚后，心想：『現在這個國家裡誰敢直呼我的名字？這個人是誰，穿著紅色的衣服，像是裁剪縫合而成，竟然直呼我的名字？』心中產生疑惑：『這究竟是什麼？是人呢？還是神鬼？』於是大德摩哂陀回答說：『我們是沙門（Sramana，出家修行者），是釋迦（Sakya，釋迦族）法王（Dharmaraja，以佛法統治的君王，指佛陀）的後裔，爲了憐憫大王，從閻浮利地（Jambudvipa，古印度）特意來到這裡。』

「當時的天愛帝須王（Devanampiya Tissa，國王的稱號），與阿育王（Asoka，孔雀王朝國王）通過書信保持聯繫，遙相結識。當時的天愛帝須王，因其功德而顯現瑞相，有一座山名叫車多迦（Cetiyagiri，山名），山邊生長著一片竹林，林中有三根竹子，粗大如車轅，第一根名叫藤杖（vetta-yasti，以藤為材料的杖），第二根名叫華杖（puppha-yasti，裝飾有花朵的杖），第三根名叫鳥杖（sakuna-yasti，裝飾有鳥類形象的杖）。藤杖，顏色白如銀，有金色的藤蔓纏繞。華杖，有黃色、碧色、絳色、黑色、白色等各種顏色的花朵，以及各種雜色花朵裝飾。鳥杖，有鷹、鷂、耆婆鳥（jiva bird，鳥名）、耆毗迦鳥（jivaka bird，鳥名）等各種鳥類。還有四足動物，栩栩如生，如同活物一般。」

法師說：『現在誦說往昔的偈頌：』

『車多迦山邊，忽生一竹林，林中有三竹，其色白如銀，黃白絳碧黑，金藤圍繞纏，眾鳥及四足，種種雜華照。』

「海中又出現珊瑚、珍珠、摩尼（mani，寶珠）、金銀等各種雜寶，還有八種真珠：馬珠（assa-mutta，形狀像馬的珍珠）、象珠（hatti-mutta，形狀像象的珍珠）、車珠（ratha-mutta，形狀像車的珍珠）、婆羅迦珠（valaha-mutta，珍珠名）、婆羅耶珠（valahassa-mutta，珍珠名）、纏指珠（veluriya-mutta，珍珠名）、迦鳩陀婆羅珠（kakudha-valaha-mutta，珍珠名）、世間珠（lokamani-mutta，珍珠名）。天愛帝須王派遣使者，獻上三根竹杖、各種寶物以及八種真珠，進獻給阿育王。阿育王見到后非常高興，立即回贈五種服飾、傘、拂、劍、天冠、七寶革屣以及無數的寶物。」

【English Translation】 English version: 『See the others.』 The Venerable Mahinda immediately called out: 『Tissa! Tissa! You have come well.』 The king, hearing the call, thought: 『Who in this country dares to call me by my name? Who is this person, wearing red robes that seem to be cut and sewn together, who calls me by my name?』 He felt doubtful: 『What is this? Is it a human? Or a god or a ghost?』 Then the Venerable Mahinda replied: 『We are Sramanas, descendants of the Sakya Dharmaraja, who have come here from Jambudvipa out of compassion for the great king.』

「At that time, King Devanampiya Tissa, who had correspondence and distant acquaintance with King Asoka, possessed auspicious signs due to his merits. There was a mountain named Cetiyagiri, and beside the mountain grew a bamboo grove. In the grove were three bamboo stalks, as large as chariot yokes. The first was called vetta-yasti (rattan staff), the second was called puppha-yasti (flower staff), and the third was called sakuna-yasti (bird staff). The vetta-yasti was white like silver, entwined with golden vines. The puppha-yasti was adorned with various flowers of yellow, blue, crimson, black, and white, and various mixed flowers. The sakuna-yasti had various birds such as eagles, hawks, jiva birds, and jivaka birds. There were also four-footed creatures, as lifelike as if they were alive.」

The Dharma teacher said: 『Now I will recite the verses of the past:』

『Beside Cetiyagiri, suddenly a bamboo grove grew, In the grove were three bamboo stalks, their color white like silver, Yellow, white, crimson, blue, black, entwined with golden vines, Various birds and four-footed creatures, adorned with various mixed flowers.』

「From the sea also emerged coral, pearls, mani jewels, gold, silver, and various other treasures. There were also eight kinds of pearls: assa-mutta (horse pearl), hatti-mutta (elephant pearl), ratha-mutta (chariot pearl), valaha-mutta (Valaha pearl), valahassa-mutta (Valahassa pearl), veluriya-mutta (Veluriya pearl), kakudha-valaha-mutta (Kakudha-Valaha pearl), and lokamani-mutta (Lokamani pearl). King Devanampiya Tissa sent messengers, presenting the three bamboo stalks, various treasures, and the eight kinds of pearls to King Asoka. Upon seeing them, King Asoka was greatly pleased and immediately sent back in return five kinds of garments, an umbrella, a whisk, a sword, a diadem, seven-jeweled leather sandals, and countless treasures.」

何謂為眾物？檀陀迦蝝及常滿河水、騰沙迦華，頻伽色發衣一雙、手巾、青栴檀，有土如平旦時色、阿羅勒果、阿摩勒果王女。」

法師曰：「今說往昔偈言：

「天冠拂傘劍，　　七寶裝革屣，　頻伽檀陀蝝，　　色發衣一雙，　金缽儀一具，　　阿耨達池水，　鮮白貴手巾，　　無價青栴檀，　平旦色白土，　　龍王名眼藥，　庵摩阿梨勒，　　無上甘露藥，　鸚鵡所獻米，　　其數五百擔，　此諸眾妙物，　　阿育王功德。」

「如是諸妙物，是世間餉也。復有三寶餉，阿育王言：『我已歸依佛、歸依法、歸依僧，作優婆塞，此是釋種子法，於三寶中，汝當至心，信受佛法。』阿育王遣信，答天愛帝須王餉，並授王位。天愛帝須王，以三月十五日受拜王位。經一月日，摩哂陀等來到。復聞摩哂陀說：『我是釋種子。』天愛帝須王，于獵場中即復思憶阿育王書，言有釋種子，即投弓放箭，卻坐一面，各相問訊。」

法師曰：「今說往昔偈贊言：

「投弓放箭，　　卻坐一面。　　大王坐已，　問訊大德，　　句次有義。　　時四萬人，　往到王所，　　各自圍繞。」

「是時軍眾到已，大德摩哂陀即現六人。王時見已而問：『大德！此六人者何時來也？』答言：

【現代漢語翻譯】現代漢語譯本『什麼是眾物？』是檀陀迦蝝（一種昆蟲），以及常滿河的水、騰沙迦華（一種花），頻伽（一種鳥）的彩色羽毛製成的衣服一套、手巾、青栴檀（一種香木），像黎明時顏色的土、阿羅勒果（一種藥用植物）、阿摩勒果（一種藥用植物）和王女。」

法師說：『現在說過去的偈頌：』

『天冠、拂塵、傘、劍，用七寶裝飾的革履，頻伽鳥、檀陀迦蝝，彩色羽毛製成的衣服一套，金缽和用具一套，阿耨達池（無熱惱池）的水，潔白珍貴的手巾，無價的青栴檀，黎明時顏色的白土，名為眼藥的龍王，庵摩羅果、阿梨勒果，無上的甘露藥，鸚鵡所獻的米，數量有五百擔，這些眾多的美妙物品，都是阿育王（Asoka）的功德。』

『像這樣的美妙物品，是世間的禮物。還有三寶的禮物，阿育王說：「我已經歸依佛、歸依法、歸依僧，成為優婆塞（在家男居士），這是釋迦種子的法則，對於三寶，你們應當至心信受佛法。」阿育王派遣使者，回覆天愛帝須王（Devanampiya Tissa）的禮物，並授予王位。天愛帝須王在三月十五日接受王位。經過一個月，摩哂陀（Mahinda）等人來到。又聽到摩哂陀說：「我是釋迦種子。」天愛帝須王在獵場中，立刻回憶起阿育王的書信，說有釋迦種子，就放下弓箭，退坐一旁，互相問候。』

法師說：『現在說過去的偈頌讚嘆：』

『放下弓箭，退坐一旁。大王坐下後，問候大德，言語有條理，意義深刻。當時四萬人，前往大王處，各自圍繞。』

『這時軍隊大眾來到后，大德摩哂陀立刻顯現出六個人。國王當時看見后問道：「大德！這六個人是什麼時候來的？」回答說：』

【English Translation】 English version 『What are the various objects?』 They are the Dandaka insect, the water of the Always-Full River, the Tengsaka flower, a pair of garments made of the colorful feathers of the Pinga bird, a hand towel, blue sandalwood, soil the color of dawn, the Aralaka fruit, the Amalaka fruit, and a king's daughter.』

The Dharma Master said, 『Now I will recite a verse from the past:』

『A heavenly crown, a whisk, an umbrella, a sword, leather shoes adorned with seven treasures, a Pinga bird, a Dandaka insect, a pair of garments made of colorful feathers, a complete set of golden bowls and utensils, water from Anavatapta Lake (Lake Anotatta), a pristine white and precious hand towel, priceless blue sandalwood, white soil the color of dawn, a dragon king named Eye Medicine, Amalaka fruit, Haritaki fruit, the supreme nectar medicine, rice offered by parrots, five hundred loads of it, all these wonderful objects are the merit of King Asoka.』

『Such wonderful objects are worldly gifts. There are also gifts of the Three Jewels. King Asoka said, 「I have taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha, becoming a Upasaka (layman). This is the law of the Shakya seed. Towards the Three Jewels, you should sincerely believe and accept the Buddha's teachings.」 King Asoka sent a messenger to reply to King Devanampiya Tissa's gifts and conferred the kingship. King Devanampiya Tissa accepted the kingship on the fifteenth day of the third month. After a month, Mahinda and others arrived. He also heard Mahinda say, 「I am a Shakya seed.」 King Devanampiya Tissa, in the hunting field, immediately recalled King Asoka's letter, saying there was a Shakya seed, so he put down his bow and arrow, sat aside, and they greeted each other.』

The Dharma Master said, 『Now I will recite a verse praising the past:』

『Putting down the bow and arrow, sitting aside. After the great king sat down, he greeted the great virtuous one, the words were orderly and the meaning profound. At that time, forty thousand people went to the king's place, each surrounding him.』

『At this time, after the army arrived, the great virtuous Mahinda immediately manifested six people. When the king saw this, he asked, 「Great virtuous one! When did these six people come?」 He replied:』

『與我俱來。』王復問：『于閻浮利地，有餘如此沙門不？』答言：『彼國土者沙門眾多，袈裟之服晃曜國內，皆三達智神通無礙，懸知人心，漏盡羅漢，佛弟子聲聞眾多。』王復問言：『諸大德等乘何來此？』答言：『我等不用水陸而來。』王自念言：『當從虛空來也。』摩哂陀復作是念：『王有智慧？無智慧耶？我當試之。』有一庵羅樹，王坐近樹。摩哂陀因樹而問：『大王！此是庵羅樹耶？』王即答言：『是庵羅樹。』『置此庵羅樹，更有樹無？』答言：『更有。』『復置此樹，更有樹無？』答言：『更有。』『復置此樹，更有餘樹無？』即答言：『有。』復問：『置余樹更有樹無？』答：『此是庵羅樹耶？』摩哂陀答：『善哉，大王！有大智慧。』摩哂陀言：『王有宗親無？』答：『甚多。大德！』『置王宗親，餘人有宗親無？』答言：『極多。』『置王宗親，置餘人宗親，更有餘人無？』王便答言：『我即是也。』摩哂陀答：『善哉，善哉！大王聰明！自知己身非親、非餘人親。』

「於是大德摩哂陀言：『此王智慧能豎立佛法。』即為說《咒羅訶象譬經》。說已，王與四萬大眾，一時俱受三歸。是時王聽法已，遣信還國，欲取飲食。王復念言：『即今非時，非沙門食也。』飲食到已，王自欲獨食，

【現代漢語翻譯】現代漢語譯本『與我一同前來。』國王又問：『在閻浮利地（Jambudvipa，指我們所居住的這個世界），還有像您這樣的沙門（Sramana，指佛教中的出家修行者）嗎？』答道：『那個國土的沙門非常多，袈裟的光輝照耀著整個國家，他們都具有三達智（Trividya，指宿命通、天眼通、漏盡通）神通，沒有阻礙，能夠預知人心，都是斷盡煩惱的阿羅漢（Arhat，指佛教修行證果者），佛陀的聲聞弟子非常多。』國王又問：『各位大德乘坐什麼來到這裡？』答道：『我們不用水路或陸路而來。』國王心想：『那一定是來自虛空。』摩哂陀（Mahinda，人名）又想：『國王有智慧嗎？還是沒有智慧呢？我應當試探他。』有一棵庵羅樹（Amra，芒果樹），國王坐在靠近樹的地方。摩哂陀就著這棵樹發問：『大王！這是庵羅樹嗎？』國王立即回答說：『是庵羅樹。』『撇開這棵庵羅樹，還有其他的樹嗎？』回答說：『還有。』『再撇開這棵樹，還有其他的樹嗎？』回答說：『還有。』『再撇開這棵樹，還有剩餘的樹嗎？』立即回答說：『有。』又問：『撇開剩餘的樹，還有樹嗎？』回答：『這是庵羅樹嗎？』摩哂陀回答說：『好啊，大王！您有大智慧。』摩哂陀說：『大王有宗親嗎？』回答說：『很多，大德！』『撇開大王的宗親，其他人有宗親嗎？』回答說：『非常多。』『撇開大王的宗親，撇開其他人的宗親，還有其他人嗎？』國王便回答說：『我就是啊。』摩哂陀回答說：『好啊，好啊！大王聰明！自己知道自己既不是親屬，也不是其他人的親屬。』於是大德摩哂陀說：『這位國王有智慧，能夠建立佛法。』就為他說了《咒羅訶象譬經》。說完之後，國王和四萬大眾，一時都皈依了三寶（Triratna，指佛、法、僧）。當時國王聽完佛法后，派遣使者回國，想要取食物。國王又想到：『現在不是時候，不是沙門吃飯的時間。』食物送到后，國王想要獨自食用。

【English Translation】 English version 'Came with me.' The king further asked, 'In Jambudvipa (Jambudvipa, referring to the world we live in), are there other Sramanas (Sramana, referring to Buddhist monks) like you?' He replied, 'In that country, there are many Sramanas, the splendor of their robes illuminates the entire country, all possessing the three kinds of knowledge (Trividya, referring to the knowledge of past lives, divine eye, and the extinction of outflows), unobstructed supernatural powers, able to foresee people's thoughts, all are Arhats (Arhat, referring to those who have attained enlightenment in Buddhism) who have extinguished all afflictions, and there are many disciples of the Buddha who are Sravakas.' The king further asked, 'How did you great virtues come here?' He replied, 'We did not come by water or land.' The king thought to himself, 'Then they must have come from the void.' Mahinda (Mahinda, a personal name) then thought, 'Does the king have wisdom? Or does he not have wisdom? I should test him.' There was an Amra tree (Amra, mango tree), and the king sat near the tree. Mahinda then asked, referring to the tree, 'Great King! Is this an Amra tree?' The king immediately replied, 'It is an Amra tree.' 'Setting aside this Amra tree, are there other trees?' He replied, 'There are.' 'Setting aside this tree again, are there other trees?' He replied, 'There are.' 'Setting aside this tree again, are there any remaining trees?' He immediately replied, 'There are.' He further asked, 'Setting aside the remaining trees, is this an Amra tree?' Mahinda replied, 'Excellent, Great King! You have great wisdom.' Mahinda said, 'Does the Great King have relatives?' He replied, 'Many, great virtue!' 'Setting aside the Great King's relatives, do other people have relatives?' He replied, 'Very many.' 'Setting aside the Great King's relatives, setting aside other people's relatives, are there any other people?' The king then replied, 'I am the one.' Mahinda replied, 'Excellent, excellent! Great King is wise! Knowing that oneself is neither a relative nor another person's relative.' Then the great virtue Mahinda said, 'This king has the wisdom to establish the Buddha's Dharma.' He then spoke the 'Cularahula Sutta'. After speaking, the king and forty thousand people all took refuge in the Three Jewels (Triratna, referring to the Buddha, Dharma, and Sangha) at the same time. At that time, after listening to the Dharma, the king sent messengers back to the country, wanting to fetch food. The king then thought, 'Now is not the time, it is not the time for Sramanas to eat.' After the food arrived, the king wanted to eat alone.

意復疑而問：『諸大德！大德食不？』答言：『此非我等沙門食時。』王問：『何時得凈也？』答曰：『從旦至中得應凈法。』王曰：『諸大德！今可共還國？』答言：『不隨，我等住此。』『若諸大德住此，請童子隨去？』答言：『此童子者已得道果，通知佛法，今欲出家。』王言：『若爾者，我明當遣車來奉迎。』語已，即頭頂禮足而便還去。

「王去不久，摩哂陀喚沙彌修摩那：『今應說法，時汝可唱轉法輪。』修摩那白師言：『我今唱，令聲至何處？』答言：『使聲滿師子國。』修摩那答言：『善哉大德！』即入第四禪已，從禪定起，自敕心已，令師子國一切人民俱聞我聲，仍便三唱，三唱已竟。王聞此聲，即遣人往到諸大德所，問：『有何等觸犯諸大德，令聲驚大乃至如是？』大德答言：『無所驚動，此是唱聲，欲演佛法。』是時地神聞沙彌聲，即大叫歡喜，聲徹虛空中，虛空諸神展轉相承，聲至於梵天，梵天聞已一切來集。是時摩哂陀，即說《平等心經》。說已，諸天無數皆得道跡；摩睺羅伽、迦樓羅等，皆受三歸。如昔大德舍利弗說《平等經》，無數人得道，摩哂陀今說亦復如是。

「過夜至明旦，王遣車來迎。到已，使者白諸大德：『今車已至，愿屈而去。』答使者言：『我等不乘車也

【現代漢語翻譯】現代漢語譯本：意耶波提須（Yebotissa）王再次疑惑地問道：『諸位大德！你們吃飯了嗎？』他們回答說：『現在不是我們沙門吃飯的時間。』國王問：『你們什麼時候可以進食呢？』他們回答說：『從早晨到中午可以進行符合戒律的飲食。』國王說：『諸位大德！現在可以一起回國嗎？』他們回答說：『我們不跟隨，我們住在這裡。』國王說：『如果諸位大德住在這裡，請允許這個童子隨我回去？』他們回答說：『這個童子已經證得道果，通曉佛法，現在想要出家。』國王說：『如果是這樣，我明天會派車來迎接。』說完，就頭頂禮拜他們的腳，然後離開了。國王離開后不久，摩哂陀（Mahinda）尊者呼喚沙彌修摩那（Sumanā）說：『現在應該說法了，你可以開始轉法輪。』修摩那沙彌對他的老師說：『我現在開始，要讓聲音傳到哪裡呢？』摩哂陀回答說：『讓聲音充滿師子國（Sri Lanka）。』修摩那回答說：『好的，大德！』隨即進入第四禪，從禪定中出來后，自我敕令心意，讓師子國的所有人民都能聽到我的聲音，然後便說了三次，三次說完后。國王聽到這個聲音，立即派人到諸位大德那裡，問道：『發生了什麼事冒犯了諸位大德，以至於發出如此巨大的聲音？』大德回答說：『沒有什麼驚動，這是說法的聲音，想要演說佛法。』這時，地神聽到沙彌的聲音，便大聲歡呼，聲音響徹虛空，虛空中的諸神輾轉相告，聲音傳到梵天，梵天聽到后都聚集起來。這時，摩哂陀尊者便宣說了《平等心經》。說完后，無數的天人都證得了道跡；摩睺羅伽（Mahoraga）、迦樓羅（Garuda）等，都皈依了三寶。如同過去舍利弗（Sariputta）尊者宣說《平等經》時，無數人得道一樣，摩哂陀尊者現在宣說也是如此。過了一夜，到了第二天早上，國王派車來迎接。車到達后，使者對諸位大德說：『現在車已經到了，希望各位屈尊上車。』大德回答使者說：『我們不乘車。』

【English Translation】 English version: Yebotissa, again doubting, asked: 'Venerable sirs! Have you eaten?' They replied: 'This is not the time for us, the ascetics, to eat.' The king asked: 'When is it proper for you to eat?' They replied: 'From dawn until noon is the proper time for lawful eating.' The king said: 'Venerable sirs! Can we now return to the country together?' They replied: 'We will not follow; we will stay here.' 'If the venerable sirs are staying here, may I request that this boy accompany me back?' They replied: 'This boy has already attained the fruit of the path, understands the Buddha's teachings, and now wishes to renounce the world.' The king said: 'If that is so, I will send a chariot tomorrow to welcome you.' Having spoken, he bowed with his head at their feet and then departed. Not long after the king left, Mahinda called the novice Sumanā: 'Now is the time to teach the Dharma; you may now turn the Wheel of Dharma.' Sumanā said to his teacher: 'If I speak now, where will the sound reach?' He replied: 'Let the sound fill the Lion Country (Sri Lanka).' Sumanā replied: 'Excellent, venerable sir!' Immediately, he entered the fourth dhyana (fourth meditative state), and having arisen from that samadhi (meditative state), he commanded his mind, so that all the people of the Lion Country could hear my voice, and then he proclaimed it three times. After the three proclamations were finished, the king heard this sound and immediately sent people to the venerable sirs, asking: 'What offense has been committed against the venerable sirs, that such a great sound is being made?' The venerable sirs replied: 'Nothing has been disturbed; this is the sound of teaching, intending to expound the Buddha's Dharma.' At that time, the earth deity, hearing the novice's voice, shouted with great joy, and the sound reached the empty sky. The deities in the empty sky passed the message on, and the sound reached the Brahma heavens. Having heard it, all the Brahmas gathered together. At that time, Mahinda then spoke the 'Equality of Mind Sutra'. After speaking it, countless devas (gods) attained the path; the Mahoragas (great serpents), Garudas (mythical birds), and others all took refuge in the Three Jewels. Just as in the past, the venerable Sariputta spoke the 'Equality Sutra', and countless people attained the path, so too is it now when Mahinda speaks. After the night passed and the next morning arrived, the king sent a chariot to welcome them. Having arrived, the messenger said to the venerable sirs: 'Now the chariot has arrived; may you condescend to get in and depart?' The venerable sirs replied to the messenger: 'We do not ride in chariots.'

。汝但先還，今當隨後。』作是答已，即飛騰虛空，往阿㝹羅國城東而住——是往昔諸佛住處而下，摩哂陀等既初下此處，即名初住處。

「王遣使者迎諸大德，即召諸臣共料理屋舍。諸臣聞王語已，心中歡喜。王復念言：『昨所說法，沙門法者，不得高廣大床。』王籌量未竟，迎使者還已到城門。使者見諸大德，已先在城東，衣服儼然。心大驚喜，入白王言：『大德已至。』王問使者：『諸大德為乘車不？』使者答言：『不肯乘車。』使者復言：『我在前還，諸大德在後來，今已先至住在城門。』王聞使者語已，敕言：『不須安高廣床。』王教諸臣，令敷地敷上安茵褥。教已，王即出迎諸大德，諸臣即取𣰽𣯫重敷褥上。國中相師見王以席敷地，而自念：『此諸沙門便令此地永不移轉。』

「王迎諸大德到已，頭頂禮足，以種種供養迎入國內。於是大德摩哂陀等，見席敷地，各自念言：『我等輩法，於此地中不復移轉，而各就坐。』王以肴膳飲食種種甘味，自手斟酌供裝置足，王遣信喚宮中大夫人，名阿㝹羅，與五百夫人，使各赍華香供養王，仍卻坐一面。於是大德摩哂陀，即為大眾雨大法雨，說《餓鬼本生經》、《宮殿本經》，開演四諦。說已，五百夫人皆得道果。

「國中人民，先隨王到眉沙

【現代漢語翻譯】現代漢語譯本：'你先回去，我隨後就到。' 這樣回答后，摩哂陀（Mahinda，人名，將佛教傳入斯里蘭卡的僧侶）立即騰空飛起，前往阿㝹羅國（Anuradhapura，古斯里蘭卡首都）的東邊居住——那是過去諸佛居住的地方。摩哂陀等人最初降落在此處，因此這裡被稱為初住處。

國王派遣使者去迎接各位大德（指摩哂陀等僧侶），並召集各位大臣共同安排住所。大臣們聽了國王的話后，心中非常歡喜。國王又想到：'昨天所說的沙門（Sramana，佛教出家修行者）的規矩，是不能使用高大寬敞的床。' 國王還在思考的時候，迎接的使者已經返回到達城門。使者看見各位大德已經先在城東，衣著整齊。心中非常驚喜，進入稟告國王說：'各位大德已經到了。' 國王問使者：'各位大德是乘車來的嗎？' 使者回答說：'不肯乘車。' 使者又說：'我先回來，各位大德在後面，現在已經先到住在城門了。' 國王聽了使者的話后，命令說：'不必安置高大寬敞的床。' 國王教導各位大臣，讓他們在地上鋪設茵褥。教導完畢后，國王就出去迎接各位大德，各位大臣就取來𣰽𣯫（一種植物纖維）重重地鋪在茵褥上。國中的相師看見國王用蓆子鋪在地上，心中想：'這些沙門會使這塊土地永遠不會再移動。'

國王迎接各位大德到達后，頭頂禮拜他們的腳，用各種各樣的供養品迎接他們進入國內。於是大德摩哂陀等人，看見蓆子鋪在地上，各自想到：'我們這些人的法，在這塊土地中不會再移動。' 於是各自就坐。國王用各種美味佳餚，親自斟酌，供養裝置齊全。國王派遣信使去召喚宮中的大夫人，名叫阿㝹羅（Anula，人名），以及五百位夫人，讓她們各自拿著鮮花香料供養國王，然後退坐在一旁。於是大德摩哂陀，就為大眾降下大法雨，宣說《餓鬼本生經》（Petavatthu，佛教經典）、《宮殿本經》（Vimanavatthu，佛教經典），開演四諦（Four Noble Truths，佛教基本教義）。說完之後，五百位夫人都證得了道果。

國中的人民，先前跟隨國王到達眉沙（Missaka，地名）

【English Translation】 English version: 'You go back first, I will follow soon.' After giving this answer, Mahinda (Mahinda, a proper noun, a monk who brought Buddhism to Sri Lanka) immediately flew into the air and went to live in the east of Anuradhapura (Anuradhapura, the ancient capital of Sri Lanka) - that was where the Buddhas of the past lived. Mahinda and others first landed here, so this place is called the first dwelling place.

The king sent messengers to welcome the venerable monks (referring to monks such as Mahinda), and summoned the ministers to arrange the residence together. The ministers were very happy when they heard the king's words. The king thought again: 'The rule of the Sramanas (Sramana, Buddhist renunciates) that was said yesterday is that they should not use high and wide beds.' While the king was still thinking, the messenger who was welcoming them had already returned and arrived at the city gate. The messenger saw that the venerable monks were already in the east of the city, dressed neatly. He was very surprised and went in to report to the king, saying, 'The venerable monks have arrived.' The king asked the messenger, 'Did the venerable monks come by chariot?' The messenger replied, 'They refused to ride in a chariot.' The messenger also said, 'I came back first, and the venerable monks were behind, but now they have arrived and are staying at the city gate.' After hearing the messenger's words, the king ordered, 'There is no need to set up high and wide beds.' The king instructed the ministers to spread mats on the ground. After instructing them, the king went out to welcome the venerable monks, and the ministers took the kusa grass and spread it heavily on the mats. The fortune teller in the country saw the king spreading mats on the ground and thought to himself, 'These Sramanas will make this land never move again.'

After the king welcomed the venerable monks, he bowed his head to their feet and welcomed them into the country with various offerings. Then the venerable Mahinda and others, seeing the mats spread on the ground, thought to themselves, 'The Dharma of us will not move again in this land.' So they each sat down. The king personally poured various delicious dishes and provided complete offerings. The king sent a messenger to summon the chief queen in the palace, named Anula (Anula, a proper noun), and five hundred ladies, and asked them to bring flowers and incense to offer to the king, and then retreat to sit aside. Then the venerable Mahinda rained down the great Dharma rain for the assembly, expounding the Petavatthu (Petavatthu, a Buddhist scripture), the Vimanavatthu (Vimanavatthu, a Buddhist scripture), and expounding the Four Noble Truths (Four Noble Truths, basic Buddhist teachings). After speaking, the five hundred ladies all attained the fruit of the path.

The people in the country, who had previously followed the king to Missaka (Missaka, a place name)

迦山中者，各相宣傳，稱歎諸大德巍巍功德，一切國中遠近悉來，到國眾數填塞，不得看諸大德，作大叫聲。王問何物叫聲？答言：『國中民人，不得見諸大德比丘，故大叫耳。』王自念言：『此中迮狹不得悉入。』王語諸臣：『可更料理大象屋中，以白沙覆地，五色華散上，懸施帳幔，諸大德等在象王處坐。』諸臣敷施已竟，入白王言。於是諸比丘，往象屋中。到已各坐，為說《天使經》，說已，千人得道。

「于象屋中人眾轉多，復移于城南門外，園林名難陀，于中敷施薦席，諸大德比丘往到，為眾說《讀譬經》，千人得道。從初日到第三日說法，二千五百人皆得道跡。

「諸大德住難陀園，國中長者婦女來到。到已，作禮問訊，從旦至冥。諸比丘即從坐而起，諸臣驚怪而問：『諸大德！今欲何去？』答言：『我等欲還所住。』臣即白大王：『諸法師欲去，大王許不？』王即白言：『大德！今日已冥，云何得去？』且停住此。時諸比丘答言：『不住。』王復請言：『我父王有園，名曰眉伽，去此不遠不近，可在中住，往來便易。』於是諸大德隨王請住。明旦，大王復往問訊。到已，作禮而便白言：『夜來得安眠不？起居何如？此園可住以不？』諸大德答言：『可住。』仍說修多羅偈，佛言：『我聽諸

【現代漢語翻譯】現代漢語譯本：迦山（Kasyapa Mountain）中的人們互相宣傳，稱讚各位大德巍峨的功德，所有國家中遠近的人都來了，到達國都的人數眾多，擁擠不堪，無法看到各位大德，發出巨大的叫聲。國王問是什麼聲音？回答說：『是國內的民眾，因為無法見到各位大德比丘，所以大聲叫喊。』國王心想：『這裡狹窄擁擠，無法讓所有人都進來。』國王對各位大臣說：『可以重新整理大象的屋子，用白沙覆蓋地面，撒上五顏六色的鮮花，懸掛帳幔，讓各位大德在象王處就坐。』各位大臣佈置完畢后，入宮稟告國王。於是各位比丘前往象屋中。到達后各自就坐，為大眾宣講《天使經》（Devaduta Sutta），講完后，一千人證得道果。

『在象屋中的人數越來越多，又轉移到城南門外的園林，名叫難陀（Nandana），在那裡鋪設坐席，各位大德比丘前往，為大眾宣講《讀譬經》（Tittira Jataka），一千人證得道果。從第一天到第三天說法，共有二千五百人證得道跡。』

『各位大德住在難陀園（Nandana Garden），國內的長者和婦女前來。到達后，行禮問候，從早到晚。各位比丘隨即從座位上起身，各位大臣驚奇地問道：『各位大德！現在要到哪裡去？』回答說：『我們想要回到所住的地方。』大臣立即稟告大王：『各位法師想要離開，大王允許嗎？』國王立即說道：『大德！今天已經天黑，怎麼能離開呢？』暫時留在這裡吧。當時各位比丘回答說：『不住。』國王再次請求說：『我的父王有一座園林，名叫眉伽（Migara），距離這裡不遠不近，可以在那裡居住，往來方便。』於是各位大德聽從國王的請求住了下來。第二天早上，大王再次前往問候。到達后，行禮后便問道：『昨晚睡得安穩嗎？起居如何？這座園林可以居住嗎？』各位大德回答說：『可以居住。』仍然宣講修多羅偈（Sutra Gatha），佛說：『我聽各位』

【English Translation】 English version: The people in Kasyapa Mountain were spreading the word, praising the majestic virtues of all the great virtuous ones. People from all countries, near and far, came, and the number of people arriving in the capital was so great that they were crowded and unable to see the great virtuous ones, causing a great outcry. The king asked what the noise was. The reply was: 'It is the people of the country, because they cannot see the great virtuous Bhikkhus, that they are shouting loudly.' The king thought to himself: 'This place is narrow and crowded, and not everyone can enter.' The king said to his ministers: 'You can rearrange the elephant house, cover the ground with white sand, scatter five-colored flowers on it, hang curtains, and let the great virtuous ones sit in the elephant king's place.' The ministers, having completed the arrangements, entered and reported to the king. Thereupon, the Bhikkhus went to the elephant house. Having arrived, they each sat down and expounded the Devaduta Sutta (The Discourse on the Divine Messengers), and after the discourse, a thousand people attained the Path.

'The number of people in the elephant house increased, and they moved to a garden outside the south gate of the city, named Nandana. There, they laid out seats, and the great virtuous Bhikkhus went and expounded the Tittira Jataka (The Quail Birth Story) to the assembly, and a thousand people attained the Path. From the first day to the third day of the Dharma talk, a total of two thousand five hundred people attained the Path.'

'The great virtuous ones stayed in Nandana Garden, and the elders and women of the country came. Having arrived, they paid their respects and inquired, from morning till night. The Bhikkhus then rose from their seats, and the ministers were surprised and asked: 'Great virtuous ones! Where are you going now?' They replied: 'We want to return to where we live.' The minister immediately reported to the king: 'The Dharma masters want to leave, does the king allow it?' The king immediately said: 'Great virtuous ones! It is already dark today, how can you leave?' Please stay here for now. At that time, the Bhikkhus replied: 'We will not stay.' The king pleaded again: 'My father has a garden, named Migara, which is not far from here, and it is convenient to live there and come and go.' Thereupon, the great virtuous ones stayed at the king's request. The next morning, the king went again to inquire. Having arrived, he paid his respects and then asked: 'Did you sleep peacefully last night? How are you doing? Is this garden suitable for living in?' The great virtuous ones replied: 'It is suitable for living in.' They still recited the Sutra Gatha (Verses from the Sutras), the Buddha said: 'I hear all of you'

比丘園林中住。』王聞說已，心大歡喜，即以金瓶水授摩哂舵手，水下著手。是時國土地大震動，王即驚怖，白大德言：『大德！何以如此地皆大動？』摩哂陀答：『大王！勿有恐懼，此國土者十力法興，欲造大寺在此園地，是故地為先瑞，故現此耳。』王聞語已，倍增踴躍。於是摩哂陀，明日與眾俱，往王宮中食，食訖還住難陀園中。

善見律毗婆沙卷第二大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第三

蕭齊外國三藏僧伽跋陀羅譯

「為諸人民說《無始界經》，復一日為眾說《火聚經》。如是展轉乃至七日，八千五百人皆得道果。佛法於此園中光明流佈，以是即名為光明園也。七日已后，諸大德往王宮，說《不懈怠經》已，往支帝耶山。

「是時大王，與諸臣共論：『此諸比丘教化我等，極令堅固。諸大德為已去未？』諸臣答王：『諸眾僧自來今去，亦當不白大王。』於是王與二夫人共乘寶車，千乘萬騎圍繞馳奔，逐諸眾僧，到于支帝耶山。到已，置諸從眾，王自往到諸大德所，王大疲勞氣力噓吸。摩哂陀問大王：『何以如此喘息？』王即答言：『諸大德已教授我等，悉令堅固，我欲知諸大德去時？』答言：『我等不去，為欲前三月夏安居。』

【現代漢語翻譯】現代漢語譯本『比丘住在園林中。』國王聽到這話，心中非常歡喜，立刻用金瓶倒水授給摩哂陀（Mahinda，人名）的手，水滴落到手上。這時，國土大地震動，國王非常驚恐，對大德（指摩哂陀）說：『大德！為什麼會這樣，大地都震動了？』摩哂陀回答：『大王！不要恐懼，這個國土將興盛十力法（指佛法），想要在這園地上建造大寺廟，因此大地先顯現祥瑞，所以出現這種現象。』國王聽了這話，更加高興。於是摩哂陀，第二天與僧眾一起，前往王宮中用餐，用完餐后返回住在難陀園中。

善見律毗婆沙卷第二大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第三

蕭齊外國三藏僧伽跋陀羅譯

『為各位人民宣講《無始界經》，又有一天為大眾宣講《火聚經》。這樣輾轉直到第七天，八千五百人都證得了道果。佛法在這個園林中光明流佈，因此這裡就被稱為光明園。』七天之後，各位大德前往王宮，宣講《不懈怠經》之後，前往支帝耶山（Cetiyagiri，山名）。

『這時大王，與各位大臣共同商議：『這些比丘教化我們，使我們非常堅定。各位大德已經離開了嗎？』各位大臣回答國王：『各位眾僧如果離開，也應當不會稟告大王。』於是國王與兩位夫人一同乘坐寶車，成千上萬的騎兵圍繞著奔馳，追趕各位僧眾，到達支帝耶山。到達后，安置好隨從，國王親自前往各位大德所在的地方，國王非常疲勞，氣喘吁吁。摩哂陀問大王：『為什麼這樣喘息？』國王立刻回答說：『各位大德已經教授我們，使我們都非常堅定，我想知道各位大德什麼時候離開？』回答說：『我們不離開，想要在這裡進行前三個月的夏季安居。』

【English Translation】 English version 'The Bhikkhus dwell in the garden.' Upon hearing this, the king was overjoyed and immediately poured water from a golden vase into Mahinda's (person's name) hand, the water dripping onto his hand. At that moment, the land of the kingdom shook greatly, and the king, greatly alarmed, said to the Venerable One (referring to Mahinda): 'Venerable One! Why is it that the earth is shaking so greatly?' Mahinda replied: 'Great King! Have no fear, for the Ten Powers of the Dharma (referring to the Buddha's teachings) will flourish in this kingdom, and a great temple is to be built on this garden land. Therefore, the earth is showing a preliminary auspicious sign, hence this appearance.' Upon hearing these words, the king was even more delighted. Thereupon, Mahinda, the next day, together with the Sangha, went to the royal palace for a meal, and after the meal, returned to dwell in Nandana Garden.

Samantapasadika Vinaya - Volume 2 Taisho Tripitaka Volume 24 No. 1462 Samantapasadika Vinaya

Samantapasadika Vinaya - Volume 3

Translated by Samghabhadra of the Xiao Qi Dynasty

'He preached the Anamatagga-samyutta (Discourse on the Undiscernible Beginning) to the people, and on another day, he preached the Aggikkhandhopama-sutta (Fire Mass Discourse) to the assembly. Thus, gradually, until the seventh day, eight thousand five hundred people attained the fruit of the Path. The Buddha's Dharma spread brightly in this garden, and therefore it is called the Light Garden.' After seven days, the Venerable Ones went to the royal palace, preached the Appamada-sutta (Discourse on Diligence), and then went to Cetiyagiri (mountain name).

'At that time, the Great King, together with his ministers, discussed: 'These Bhikkhus have taught us, making us extremely steadfast. Have the Venerable Ones already left?' The ministers replied to the king: 'If the Sangha were to leave, they would not inform the Great King.' Thereupon, the king, together with his two consorts, rode in a jeweled chariot, surrounded by thousands of cavalry, rushing to pursue the Sangha, arriving at Cetiyagiri. Upon arriving, he settled the retinue, and the king himself went to where the Venerable Ones were, the king being very tired and panting. Mahinda asked the Great King: 'Why are you panting so?' The king immediately replied: 'The Venerable Ones have already taught us, making us all very steadfast, and I wish to know when the Venerable Ones will leave?' They replied: 'We are not leaving, as we intend to observe the three-month summer retreat here.'

王問：『三月夏安居為是何等？』答言：『沙門法應三月安居。王當自知，我等無住處，又期日在近。』

「時有大臣，名阿栗抽，兄弟五十五人立在王邊，即白大王：『我等欲隨諸大德出家。』王答：『善哉！聽汝等出家。』聽已，往到摩哂陀所，即度為沙門，發未落地即得羅漢。王：『于迦那迦庭前，造作六十八房。』語已，王即還國。摩哂陀復教化王兄弟十人，極令堅固信心佛法。諸比丘于支帝耶山迦那迦房中三月夏坐。爾時，便有六十六人得羅漢。

「於是諸比丘，夏三月后，到七月十五日，自恣白王：『夏訖，住此已久，曠絕師久，今欲還閻浮地問訊我師。』王即答言：『我用四事，供養法師，復有餘人，因依法師得三歸五戒。今諸大德何故愁憂？』大德答言：『先依師目下住，朝夕供養禮拜。今此間無師，以是愁憂。』王言：『諸大德！先云佛已涅槃，今故言有師？』諸大德答言：『佛雖入涅槃，舍利猶在。』王言：『我已知諸大德意欲令我起塔，若如是者，愿諸大德，為度量好處。』王復念言：『地處可得，舍利云何得也？』摩哂陀答言：『王自與沙彌修摩那共度量之。』王答言：『善哉！』於是大王，即到沙彌修摩那所問言：『大德！我今云何得如來舍利也？』修摩那答言：『善哉！大

【現代漢語翻譯】現代漢語譯本王問：『三個月的夏季安居（Vassa）是什麼樣的？』答道：『沙門（Śrāmaṇa）的規矩是應該進行三個月的安居。大王您應當自己知道，我們沒有固定的住所，而且期限也快到了。』當時有一位大臣，名叫阿栗抽（Arittha），和他的五十五個兄弟站在國王旁邊，立刻對大王說：『我們想要跟隨各位大德出家。』國王回答：『很好！允許你們出家。』允許之後，他們前往摩哂陀（Mahinda）處，隨即被度化為沙門，頭髮還未落地就證得了阿羅漢（Arhat）。國王說：『在迦那迦（Kañcaka）庭院前，建造六十八間房舍。』說完，國王就回國了。摩哂陀又教化了國王的十個兄弟，使他們對佛法生起非常堅固的信心。各位比丘（Bhiksu）在支帝耶山（Cetiyagiri）迦那迦房中進行了三個月的夏季安居。當時，就有六十六人證得了阿羅漢。於是各位比丘，在夏季三個月結束后，到了七月十五日，進行自恣（Pravāraṇā），並稟告國王：『夏季安居已經結束，我們在這裡居住已經很久了，長期與師父隔絕，現在想要返回閻浮提（Jambudvīpa）去問候我們的師父。』國王立刻回答說：『我用四事（四種供養）供養各位法師，而且還有其他人，因為依靠各位法師而得到了三歸（皈依三寶）五戒（五條戒律）。現在各位大德為何憂愁呢？』各位大德回答說：『先前依靠師父，在師父的眼下居住，早晚供養禮拜。現在這裡沒有師父，因此感到憂愁。』國王說：『各位大德！先前說佛陀已經涅槃（Nirvāṇa），現在又說有師父？』各位大德回答說：『佛陀雖然入涅槃，舍利（Śarīra）仍然存在。』國王說：『我已經知道各位大德的意思是想讓我建造佛塔（Stupa），如果這樣的話，希望各位大德，為我測量選定好的地方。』國王又想到：『地方可以得到，舍利要如何得到呢？』摩哂陀回答說：『大王您自己和沙彌（Śrāmaṇera）修摩那（Sumanā）一起測量吧。』國王回答說：『很好！』於是大王，立刻到沙彌修摩那處問道：『大德！我現在要如何才能得到如來（Tathāgata）舍利呢？』修摩那回答說：『很好！大

【English Translation】 English version The king asked: 『What is the three-month summer retreat (Vassa)?』 The answer was: 『It is the rule for Śrāmaṇas (沙門) to observe a three-month retreat. Your Majesty should know that we have no fixed abode, and the time is near.』 At that time, there was a minister named Arittha (阿栗抽), with his fifty-five brothers standing beside the king, who immediately said to the king: 『We wish to follow these great monks and become monks ourselves.』 The king replied: 『Excellent! I permit you to become monks.』 Having been permitted, they went to Mahinda (摩哂陀), and were immediately ordained as Śrāmaṇas, and before their hair touched the ground, they attained Arhatship (羅漢). The king said: 『In front of the Kañcaka (迦那迦) courtyard, build sixty-eight rooms.』 Having spoken, the king returned to the country. Mahinda further taught ten of the king's brothers, strengthening their faith in the Buddha's teachings. The Bhiksus (比丘) observed the three-month summer retreat in the Kañcaka rooms on Cetiyagiri (支帝耶山). At that time, sixty-six people attained Arhatship. Then the Bhiksus, after the three months of summer, on the fifteenth day of the seventh month, performed the Pravāraṇā (自恣) and reported to the king: 『The summer retreat is over, and we have stayed here for a long time, separated from our teacher for too long. Now we wish to return to Jambudvīpa (閻浮提) to inquire after our teacher.』 The king immediately replied: 『I provide the four requisites (四事) to support you Dharma masters, and there are others who, relying on you Dharma masters, have received the Three Refuges (三歸) and Five Precepts (五戒). Why are you all worried now?』 The great monks replied: 『Previously, we relied on our teacher, living under his guidance, offering worship and paying respects morning and evening. Now there is no teacher here, and that is why we are worried.』 The king said: 『Great monks! You said earlier that the Buddha had already entered Nirvāṇa (涅槃), and now you say there is a teacher?』 The great monks replied: 『Although the Buddha has entered Nirvāṇa, the Śarīra (舍利) still remain.』 The king said: 『I already know that you wish me to build a Stupa (佛塔). If that is the case, I hope that you will measure and select a good location for me.』 The king then thought: 『The place can be obtained, but how can the Śarīra be obtained?』 Mahinda replied: 『Your Majesty, you yourself should measure it together with the Śrāmaṇera (沙彌) Sumanā (修摩那).』 The king replied: 『Excellent!』 Then the king immediately went to the Śrāmaṇera Sumanā and asked: 『Venerable one! How can I obtain the relics of the Tathāgata (如來)?』 Sumanā replied: 『Excellent! Great

王，但當凈治道路，掃灑清凈，豎諸幢幡、散華燒香，種種莊嚴，王與眷屬俱受八戒，以一切妓樂及王所乘象，以瓔珞莊嚴，上張白傘，像正向摩訶那伽園林山中，可得如來舍利。』王即答言：『善哉，善哉！』即受教敕。

「諸大德即往至支帝耶山。到已，摩哂陀語沙彌言：『修摩那善來，修摩那，汝今往至閻浮利地，向汝祖父阿育王，具宣我意，作如是語：「大王知識，師子國王天愛帝須，已信心佛法，今欲起塔，大王有舍利，愿時賜與。」得大王舍利已，汝可更往忉利天宮向帝釋言：「帝釋有二舍利，一者右牙，留帝釋供養，二者右缺盆骨，必付汝來。」復問帝釋：「先言侍從俱往師子國，而今云何晏然不來？」』修摩那答言：『善哉！』受敕已，即取袈裟，執持缽器飛騰虛空，須臾往到閻浮利地波咤利弗國城門而下，往至王所而白王言：『摩哂陀故遣我來。』王聞是已，歡喜踴躍，王即受取沙彌缽已，以涂香涂缽，即開七寶函，自取捨利滿缽，白光猶如真珠，以授與沙彌。

「沙彌取已，復往天帝釋宮。帝釋見沙彌已，白言：『大德修摩那！何因緣故而來至此？』沙彌答言：『天王先已遣諸大德至師子國，而天王至今不去。』帝釋答言：『我去何所作耶？』沙彌問帝釋：『帝釋有二舍利，一者右

【現代漢語翻譯】現代漢語譯本：國王啊，當凈治道路，掃灑清凈，豎立各種幢幡，散花燒香，用各種方式莊嚴。國王與眷屬一同受持八關齋戒，用一切的伎樂以及國王所乘坐的象，用瓔珞裝飾，上面張開白傘，讓象徑直走向摩訶那伽園林山中，就可以得到如來的舍利。』國王立刻回答說：『好啊，好啊！』隨即接受了教令。諸位大德就前往支帝耶山（Cetiyagiri）。到達后，摩哂陀（Mahinda）對沙彌說：『修摩那（Sumanā）你來得好，修摩那，你現在前往閻浮利地（Jambudīpa），向你的祖父阿育王（Asoka）詳細說明我的意思，這樣說：「大王所熟知的天愛帝須（Devānampiyatissa），師子國（Sīhala）的國王，已經信奉佛法，現在想要建造佛塔，大王如果有舍利，希望能夠賜予。」得到大王的舍利后，你可以再去忉利天宮（Tāvatiṃsa）告訴帝釋（Sakka）：「帝釋有兩顆舍利，一顆是右牙，留給帝釋供養，另一顆是右鎖骨，務必交給你帶來。」再問帝釋：「先前說侍從一同前往師子國，而現在為什麼安然不動身？」』修摩那回答說：『好啊！』接受命令后，立刻拿起袈裟，拿著缽飛向天空，一會兒就到達閻浮利地的波咤利弗國（Pāṭaliputta）城門降落，前往阿育王處稟告說：『摩哂陀特地派我前來。』阿育王聽了這話，歡喜雀躍，立刻接過沙彌的缽，用涂香塗抹缽，打開七寶函，親自取出滿缽的舍利，白光猶如珍珠，交給沙彌。沙彌接過舍利后，又前往天帝釋宮。帝釋見到沙彌后，說道：『大德修摩那！什麼因緣讓你來到這裡？』沙彌回答說：『天王先前已經派遣諸位大德前往師子國，而天王至今沒有動身。』帝釋回答說：『我去那裡做什麼呢？』沙彌問帝釋：『帝釋有兩顆舍利，一顆是右...

【English Translation】 English version: 'O King, you should purify the roads, sweep and cleanse them, erect various banners and flags, scatter flowers and burn incense, and decorate in various ways. The King and his retinue should all observe the eight precepts. Adorn the elephant that the King rides with all kinds of musical instruments and necklaces, and raise a white umbrella above it. The elephant should proceed directly towards the Mahānāga Garden and the mountain within it, and there you will be able to obtain the relics of the Tathāgata.' The King immediately replied, 'Excellent, excellent!' and accepted the instruction. The great elders then went to Cetiyagiri (Cetiyagiri). Upon arriving, Mahinda (Mahinda) said to the novice monk Sumanā (Sumanā), 'Welcome, Sumanā. Now, go to Jambudīpa (Jambudīpa) and convey my intentions in detail to your grandfather, King Asoka (Asoka), saying this: "King Devānampiyatissa (Devānampiyatissa), the King of Sīhala (Sīhala), whom the Great King knows well, has faith in the Buddha's Dharma and now wishes to build a stupa. If the Great King has any relics, he hopes that they will be granted." After obtaining the Great King's relics, you may go to Tāvatiṃsa Heaven (Tāvatiṃsa) and tell Sakka (Sakka): "Sakka has two relics, one is the right tooth, which should be kept for Sakka's offerings, and the other is the right collarbone, which must be given to you to bring back." Also, ask Sakka: "Previously, it was said that you would go to Sīhala with your attendants, but why are you still here in peace?"' Sumanā replied, 'Excellent!' Having received the order, he immediately took his robe, held his bowl, and flew into the sky. In a moment, he arrived at the city gate of Pāṭaliputta (Pāṭaliputta) in Jambudīpa and descended, going to the King and reporting, 'Mahinda has sent me here specifically.' Upon hearing this, the King rejoiced and leaped with joy. He immediately took the novice monk's bowl, smeared it with scented paste, opened the seven-jeweled casket, personally took a bowl full of relics, the white light like pearls, and gave it to the novice monk. After the novice monk took it, he went to the palace of the heavenly king Sakka. When Sakka saw the novice monk, he said, 'Venerable Sumanā! What is the reason for your coming here?' The novice monk replied, 'The Heavenly King has already sent the great elders to Sīhala, but the Heavenly King has not yet moved.' Sakka replied, 'What am I going to do there?' The novice monk asked Sakka, 'Sakka has two relics, one is the right...

牙，留此；二者右缺盆骨，與我供養。』帝釋答言：『善哉！善哉！』即取戶𨷲開七寶塔，塔縱廣一由旬，即取捨利授與修摩那。

「修摩那受已，下到支帝耶山，其名曰摩哂陀郁地臾郁帝臾跋陀沙蔘婆樓等。即取阿育王舍利，置支帝耶山，餘缺盆骨，晡時赍往摩訶那園林。沙彌先所敕令，平治道路等，諸事悉已備辦。王即乘象，手捉白傘覆舍利上，到支帝耶山。王自念言：『此是如來舍利，像自伏地，白傘自下，令如來舍利住我頭上。』王念未竟，像自伏地，白傘自下，時舍利函即上頂上。王作語時，王舉體怡悅，如得甘露味，即問大德：『大德！舍利在我頂上，今當云何？』大德答言：『置象頭上。』於是大王，即以舍利函置象頂上。像得舍利發歡喜心，即以音聲供養舍利。是時虛空興云澍雨，隨應眾生，大地震動乃至水際，天龍鬼神，見佛舍利已至邊地，心中歡喜，而說偈言：

「『如來真舍利，　　從忉利天下，　　猶如盛滿月，　　來化于邊地，　　正住象頂上，　　以音樂供養。』

「是時作眾伎樂，圍繞大象供養殊勝，非可具宣。像面向西而縮行至東，到城門即入城內，城內人民供養恭敬。從南門出，繞取塔園西邊，到波醯阇已，回取塔園，于塔園中。往昔三佛舍利，皆在塔園。

【現代漢語翻譯】現代漢語譯本：『牙齒和鎖骨，這兩樣東西，右邊的鎖骨給我供養。』帝釋（Deva Sakra，天神之王）回答說：『好啊！好啊！』隨即打開七寶塔的門，塔的縱橫有一由旬（Yojana，古印度長度單位），然後取出舍利交給修摩那（Sumana）。

修摩那接受后，下到支帝耶山（Cetiyagiri，山名），它的名字是摩哂陀郁地臾（Mahinda Utiyu），郁帝臾跋陀沙（Utiyu Bhaddasala），參婆樓等。隨即取出阿育王（Asoka，孔雀王朝國王）的舍利，放置在支帝耶山，剩下的鎖骨，傍晚時分帶往摩訶那園林（Mahanaga Garden）。沙彌（Sramanera，佛教出家沙彌）先前所命令的，平整道路等，各種事情都已經準備妥當。國王隨即乘坐大象，手持白傘覆蓋在舍利之上，到達支帝耶山。國王心中想：『這是如來的舍利，希望大象自己伏地，白傘自己落下，讓如來的舍利安住在我的頭上。』國王的想法還沒結束，大象自己就伏倒在地，白傘自己落下，當時舍利函就到了國王的頭頂上。國王發出聲音時，國王全身都感到喜悅，如同得到了甘露的味道，隨即問大德（Mahathera，上座長老）：『大德！舍利在我的頭頂上，現在應當怎麼辦？』大德回答說：『放置在大象的頭上。』於是大王，就將舍利函放置在大象的頭頂上。大象得到舍利，生起歡喜心，隨即用聲音供養舍利。這時虛空中興起雲彩降下雨水，隨著眾生的根器而應現，大地震動乃至水邊，天龍鬼神，見到佛陀的舍利已經到達邊地，心中歡喜，而說偈頌：

『如來的真舍利，從忉利天（Trayastrimsa，佛教欲界六天之一）降下，猶如盛滿的月亮，來教化邊地，端正地安住在象的頂上，用音樂來供養。』

這時演奏各種樂器，圍繞著大象供養，殊勝的情景，無法完全用言語表達。大象面向西方而倒退著向東走，到達城門就進入城內，城內的人民供養恭敬。從南門出去，繞著塔園的西邊，到達波醯阇（Pahe Laja）后，迴轉到塔園，在塔園中。往昔三位佛陀的舍利，都在塔園之中。

【English Translation】 English version: 'The tooth and the collarbone; of these two, give me the right collarbone for veneration.' Sakra (Deva Sakra, King of the Gods) replied, 'Excellent! Excellent!' He then opened the door of the seven-jeweled stupa, which was one Yojana (ancient Indian unit of length) in length and breadth, and handed over the relics to Sumana.

Having received them, Sumana descended to Cetiyagiri (name of a mountain), which is named Mahinda Utiyu, Utiyu Bhaddasala, Sambalou, etc. He then took the relics of King Asoka (Asoka, King of the Maurya Dynasty) and placed them on Cetiyagiri. The remaining collarbone was taken to Mahanaga Garden in the evening. The novice (Sramanera, Buddhist novice) had previously ordered the leveling of roads, etc., and all preparations were complete. The king then rode an elephant, holding a white umbrella over the relics, and arrived at Cetiyagiri. The king thought to himself, 'These are the relics of the Tathagata (another name for the Buddha). May the elephant kneel down on its own, and the white umbrella descend on its own, so that the relics of the Tathagata may rest on my head.' Before the king finished his thought, the elephant knelt down on its own, and the white umbrella descended on its own. At that moment, the relic casket came to rest on the king's head. When the king spoke, his whole body was filled with joy, as if he had tasted ambrosia. He then asked the Mahathera (senior monk), 'Venerable Sir, the relics are on my head, what should I do now?' The Mahathera replied, 'Place them on the elephant's head.' Thereupon, the great king placed the relic casket on the elephant's head. The elephant, having received the relics, felt joyful and offered its voice in veneration of the relics. At that time, clouds arose in the sky and rained down, responding to the needs of sentient beings. The earth shook to its very edges, and the gods, dragons, and spirits, seeing that the Buddha's relics had arrived at the border region, rejoiced in their hearts and spoke this verse:

'The true relics of the Tathagata descend from Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), like a full moon, to transform the border region, righteously dwelling on the elephant's head, and are venerated with music.'

At that time, various musical instruments were played, and the elephant was surrounded and venerated in a magnificent manner, which cannot be fully described. The elephant faced west and walked backward to the east, and upon reaching the city gate, it entered the city. The people of the city offered veneration and respect. It exited from the south gate, circled around the west side of the stupa garden, and after reaching Pahe Laja, it returned to the stupa garden. In the stupa garden were the relics of the three Buddhas of the past.

「往昔師子國，名塸阇洲，國名無畏，王亦名無畏。支帝耶山，名提婆鳩咤。是時塔園，名波利耶園。爾時鳩留孫佛出於世間，鳩留孫佛聲聞，名摩訶提婆，與千比丘俱，到提婆鳩咤而住，亦如摩哂陀住支帝耶山。爾時塸阇洲中眾生，染著苦惱。鳩留孫佛，以天眼觀看眾生如此苦惱，佛即與七萬比丘俱，行到塸阇洲，滅諸疾病。疾病滅已，如來為國人說法，八萬四千人皆得道果，如來即以漉水瓶置與國中。於時如來回還本國，人民起塔，以漉水瓶安置塔里，名為波利耶園摩訶提婆，散華供養，於是人民住在國中。

「拘那含牟尼佛時，師子洲名婆羅洲，國名跋阇摩，王名沙滅地，支帝耶山，名金頂山。是時婆羅國大荒，一切饑儉，生大苦惱。拘那含牟尼佛，以天眼觀看世間，而見婆羅洲，如來即與比丘千人俱到洲中，以佛神通使天降雨，以時五穀豐熟，佛為國中人民說法，八萬四千人皆得道果。佛留一比丘，名須摩那，與千比丘眾圍繞而住，復留腰繩。爾時如來，與諸大眾而共還國。人民起塔，以繩置塔里供養。

「迦葉佛時，師子洲名慢陀，國名毗沙羅，王名支衍多，支帝耶山，名修婆鳩咤。爾時慢陀洲生大斗諍，又多眾生，染著苦惱。如來以天眼觀看世間，見慢陀洲有大苦惱，如來與二萬比丘

【現代漢語翻譯】「往昔在師子國（Sihala-dvipa，即獅子國，今斯里蘭卡），有個地方叫做塸阇洲（Okasa-dvipa）。那裡的國家名叫無畏（Abhaya），國王也叫無畏（Abhaya）。支帝耶山（Cetiyagiri，即支提山），當時叫做提婆鳩咤（Devakuta）。那時，塔園叫做波利耶園（Paliyaka-arama）。當時，鳩留孫佛（Kakusandha Buddha）出現在世間。鳩留孫佛的聲聞弟子，名叫摩訶提婆（Mahadeva），與一千位比丘一同來到提婆鳩咤居住，就像摩哂陀（Mahinda）住在支帝耶山一樣。當時，塸阇洲中的眾生，被各種染著所困擾，充滿苦惱。鳩留孫佛用天眼觀察到眾生如此苦惱，佛就與七萬比丘一同前往塸阇洲，消滅各種疾病。疾病消除后，如來為國人說法，八萬四千人都證得了道果。如來就把濾水瓶留在了這個國家。當時，如來返回本國，人民建造佛塔，把濾水瓶安放在塔里，這個地方就被稱為波利耶園摩訶提婆。人們散花供養，於是人民就住在了這個國家裡。「拘那含牟尼佛（Konagamana Buddha）時期，師子洲叫做婆羅洲（Varadvipa），國家名叫跋阇摩（Bhadra），國王名叫沙滅地（Samiddha）。支帝耶山叫做金頂山（Suvarnakuta）。當時婆羅國大荒，到處饑荒，人民生活在極大的苦惱之中。拘那含牟尼佛用天眼觀察世間，看到了婆羅洲的情況，如來就與一千位比丘一同來到洲中，用佛的神通使天降雨，使得五穀豐收。佛為國中的人民說法，八萬四千人都證得了道果。佛留下了一位比丘，名叫須摩那（Sumana），與一千比丘眾圍繞著他居住，還留下了腰繩。當時，如來與大眾一同返回本國。人民建造佛塔，把腰繩放在塔里供養。「迦葉佛（Kassapa Buddha）時期，師子洲叫做慢陀（Manda），國家名叫毗沙羅（Visala），國王名叫支衍多（Jayanta），支帝耶山叫做修婆鳩咤（Subhakuta）。當時慢陀洲發生了大的爭鬥，而且很多眾生被各種染著所困擾，充滿苦惱。如來用天眼觀察世間，看到慢陀洲有很大的苦惱。如來與兩萬比丘

【English Translation】『In the past, in Sihala-dvipa (Lion Country, present-day Sri Lanka), there was a place called Okasa-dvipa. The country there was named Abhaya (Fearless), and the king was also named Abhaya. Cetiyagiri (Cetiya Mountain) was then called Devakuta. At that time, the garden of the stupa was called Paliyaka-arama. At that time, Kakusandha Buddha (the first Buddha of the present kalpa) appeared in the world. Kakusandha Buddha's disciple, named Mahadeva, stayed at Devakuta with a thousand bhikkhus (monks), just like Mahinda stayed at Cetiyagiri. At that time, the beings in Okasa-dvipa were afflicted with defilements and suffering. Kakusandha Buddha, with his divine eye, saw the suffering of the beings, and he went to Okasa-dvipa with seventy thousand bhikkhus to eliminate diseases. After the diseases were eliminated, the Tathagata (Buddha) preached the Dharma (teachings) to the people of the country, and eighty-four thousand people attained the fruit of the Path. The Tathagata then left a water strainer in the country. At that time, the Tathagata returned to his own country, and the people built a stupa, placing the water strainer inside it, and the place was called Paliyaka-arama Mahadeva. The people scattered flowers as offerings, and then the people lived in that country.』『In the time of Konagamana Buddha (the second Buddha of the present kalpa), Sihala-dvipa was called Varadvipa, the country was called Bhadra, and the king was called Samiddha. Cetiyagiri was called Suvarnakuta (Golden Peak). At that time, Varadvipa was barren, and there was famine everywhere, and the people lived in great suffering. Konagamana Buddha, with his divine eye, observed the world and saw the situation in Varadvipa. The Tathagata went to the island with a thousand bhikkhus, and with his supernatural powers, he caused rain to fall, resulting in abundant harvests. The Buddha preached the Dharma to the people of the country, and eighty-four thousand people attained the fruit of the Path. The Buddha left behind a bhikkhu named Sumana, who stayed there surrounded by a thousand bhikkhus, and also left behind a waist cord. At that time, the Tathagata returned to his own country with the assembly. The people built a stupa and placed the cord inside it as an offering.』『In the time of Kassapa Buddha (the third Buddha of the present kalpa), Sihala-dvipa was called Manda, the country was called Visala, the king was called Jayanta, and Cetiyagiri was called Subhakuta. At that time, there was great strife in Manda, and many beings were afflicted with defilements and suffering. The Tathagata, with his divine eye, observed the world and saw the great suffering in Manda. The Tathagata, with twenty thousand bhikkhus

俱到此洲，以佛神力滅除斗諍，佛為國中一切人民說微妙法，八萬四千人皆得道跡。佛置一比丘，名薩婆難陀，與千比丘俱，佛留洗浴衣。國王人民即起大塔，以佛浴衣置塔里供養，如是塔園展轉名字。往昔三佛，皆以所用留與起塔如是。三界無常，止余空地，天人于故塔基處，悉種棘刺。何以故？斷于穢惡故。

「是時大象戴舍利，自然往至故塔園基處，王與人民，即斫伐棘刺，平治如掌。像到故塔基北，于菩提樹處，向塔而住。王欲下舍利，像不與。王復問摩哂陀：『大德！云何得下？』摩哂陀答言：『不可得下。王當先起基與象頂等，乃可得下。』於是大眾匆匆共輦土壁，三四日中，像猶頂戴舍利而立。王作基已，復白大德：『塔形云何？』摩哂陀答言：『猶如積稻聚。』王答：『善哉！』于塔基上起一小塔，王作種種供養，欲下舍利，舉國人民，華香妓樂來觀舍利。

「爾時大眾集已，舍利即從象頂上升虛空，高七多羅樹，現種種神變，五色玄黃，或時出水，或時出火，或復俱出，猶如世尊在世于揵咤庵羅樹神力無異，此非摩哂陀及天人神力。何以故？往昔如來在世之時，遺敕舍利：『若我滅度后，往師子國，到塔園時，作種種神力。』如來已敕，今故現耳。」

法師言：「今說往昔偈言

【現代漢語翻譯】現代漢語譯本：他們一起來到這個洲，佛以神通力消除了爭鬥，佛為國中的一切人民宣說微妙的佛法，八萬四千人都證得了須陀洹果。佛留下了一位比丘，名叫薩婆難陀（Sarvananda），與一千位比丘在一起，佛留下了洗浴用的衣物。國王和人民就建造了一座大塔，將佛的浴衣放置在塔中供養，這樣的塔園就輾轉相傳。過去的三位佛，都將自己用過的東西留下以建造佛塔，都是這樣做的。三界都是無常的，只剩下空地，天人和人們在舊塔的遺址上，都種滿了荊棘。為什麼呢？爲了斷絕污穢和邪惡的緣故。『這時，大象馱著舍利，自然地走到舊塔園的遺址處，國王和人民，就砍伐荊棘，將地面平整得像手掌一樣。大象走到舊塔基的北面，在菩提樹的地方，面向塔而站立。國王想要取下舍利，大象不讓。國王又問摩哂陀（Mahinda）：『大德！要怎樣才能取下舍利呢？』摩哂陀回答說：『無法取下。國王應當先建造地基，與大象的頭頂一樣高，才可以取下。』於是大眾匆匆忙忙地一起搬運土塊，三四天中，大象仍然頂戴著舍利站立。國王建造好地基后，又問大德：『塔的形狀應該怎樣？』摩哂陀回答說：『就像堆積起來的稻穀一樣。』國王回答說：『很好！』於是在塔基上建造了一座小塔，國王做了種種供養，想要取下舍利，全國人民，帶著鮮花、香和伎樂前來觀看舍利。『當時大眾聚集完畢，舍利就從象頂上升到虛空中，高達七多羅樹（tala tree），顯現種種神通變化，五種顏色玄妙而鮮明，有時出水，有時出火，或者同時出水又出火，就像世尊在世時在揵咤庵羅樹（Ganda Amra tree）下所顯現的神通力一樣，沒有什麼不同，這並非摩哂陀以及天人的神力。為什麼呢？往昔如來在世的時候，遺囑舍利：『如果我滅度后，前往師子國（Sri Lanka），到達塔園時，顯現種種神通力。』如來已經遺囑，現在才顯現出來。』法師說：『現在說往昔的偈頌說』

【English Translation】 English version: They all came to this continent, and the Buddha used his divine power to eliminate strife. The Buddha preached the subtle Dharma to all the people in the country, and eighty-four thousand people attained the path of Sotapanna. The Buddha left behind a Bhikkhu named Sarvananda, along with a thousand Bhikkhus, and the Buddha left behind bathing garments. The king and the people then built a great stupa, placing the Buddha's bathing garments inside for offering. This stupa garden was passed down in this way. The Buddhas of the past three ages all left behind what they used to build stupas in this way. The three realms are impermanent, leaving only empty land. Gods and humans planted thorns all over the site of the old stupa. Why? To cut off defilement and evil. 『At that time, an elephant carrying the relics naturally went to the site of the old stupa garden. The king and the people then cut down the thorns, leveling the ground like the palm of a hand. The elephant went to the north of the old stupa base, to the Bodhi tree, and stood facing the stupa. The king wanted to take down the relics, but the elephant would not allow it. The king then asked Mahinda: 『Venerable Sir, how can the relics be taken down?』 Mahinda replied: 『They cannot be taken down. The king should first build a foundation as high as the elephant's head, and then they can be taken down.』 So the crowd hurriedly carried earth together, and for three or four days, the elephant still stood carrying the relics on its head. After the king built the foundation, he again asked the Venerable Sir: 『What should the shape of the stupa be?』 Mahinda replied: 『Like a pile of stacked rice.』 The king replied: 『Excellent!』 Then a small stupa was built on the foundation of the stupa. The king made various offerings, wanting to take down the relics. People from all over the country came with flowers, incense, and music to see the relics. 『At that time, when the crowd had gathered, the relics rose from the elephant's head into the sky, as high as seven tala trees, displaying various miraculous transformations, with five colors mysterious and bright, sometimes emitting water, sometimes emitting fire, or sometimes emitting both water and fire, just like the power of the World Honored One when he was in the world at the Ganda Amra tree, there was no difference. This was not the power of Mahinda and the gods. Why? In the past, when the Tathagata was in the world, he left instructions for the relics: 『After my Parinirvana, go to Sri Lanka, and when you arrive at the stupa garden, display various miraculous powers.』 The Tathagata had already instructed, so now they appear.』 The Dharma master said: 『Now I will speak the verses of the past』

：

「佛不可思議，　　法亦不思議，　若有信心者，　　功德不可思。」

「於此師子洲，釋迦如來已三到往。第一往者，教化夜叉已，即便敕言：『若我涅槃后，我舍利留住於此。』第二往者，教化舅妹子生龍王。此前二到，如來獨往。第三往者，有百比丘圍繞，到已，摩訶支帝耶處、塔園處、菩提處、至東伽那地伽婆毗根那羅尼處，如來而入三昧。如來涅槃后，舍利最後第四往時，作神力出水，於國土中一切人民，悉被水灑除人飢渴。

「是時舍利，從虛空中下，大眾即見下王頂上而便停住。王得舍利下已，而自念言：『我今得人身者，有誠實也。』即大供養，仍取捨利安置塔中，大地六種震動。是時王弟，名曰無畏，即與千人俱共出家，國中五百童子復共出家，國內五百五人童子又復出家，如是增益，乃至三萬人出家。爾時建立塔竟，大王夫人乃與王妹，天、龍、夜叉、乾闥婆，各各供養。供養已竟，摩哂陀即還摩伽園。到已，是時阿㝹羅欲出家，即白王言。王聞已，心中悵然，白大德：『阿㝹羅夫人今欲出家，愿大德為度。』摩哂陀答言：『我等沙門，不得度女人。我今有妹，名僧伽蜜多，在波咤利弗國，可往迎來。往昔三佛菩提樹，皆來種此國，今我等師菩提樹，亦應種此間。是故大王

【現代漢語翻譯】現代漢語譯本：『佛的境界不可思議，佛法同樣不可思議，如果有人對此深信不疑，那麼他的功德也是不可思議的。』

『在這師子洲（今斯里蘭卡），釋迦如來已經三次到訪。第一次是教化夜叉（一種鬼神）之後，便敕令說：『我涅槃之後，我的舍利將留存在這裡。』第二次是教化舅舅和妹妹所生的龍王。前兩次到來，如來都是獨自前往。第三次到來，有百位比丘圍繞，到達后，在摩訶支帝耶處（大塔處）、塔園處、菩提處（菩提樹所在地）、以及東伽那地伽婆毗根那羅尼處，如來進入三昧（禪定）。如來涅槃后，舍利最後第四次到來時，顯現神力涌出水，國土中的一切人民，都被水灑到，消除了飢渴。

『當時，舍利從虛空中降下，大眾都看見舍利降落在國王的頭頂上並停在那裡。國王得到舍利降臨后，心中想到：『我今生為人，真是太有福氣了。』於是大行供養，並將舍利安放在塔中，大地發生六種震動。當時國王的弟弟，名叫無畏，便與一千人一同出家，國內五百位童子也一同出家，國內又有五百五位童子也出家，就這樣不斷增加，直到有三萬人出家。當時建立塔完畢后，大王的夫人和王妹，以及天（天神）、龍（龍族）、夜叉（一種鬼神）、乾闥婆（一種天神），各自進行供養。供養完畢后，摩哂陀（人名）便返回摩伽園。到達后，當時阿㝹羅（人名）想要出家，便稟告國王。國王聽后，心中悵然，稟告大德（指摩哂陀）：『阿㝹羅夫人現在想要出家，希望大德能夠為她剃度。』摩哂陀回答說：『我們沙門（出家人），不能為女人剃度。我有一個妹妹，名叫僧伽蜜多（人名），在波咤利弗國（古印度城市），可以前去迎接她。過去三位佛的菩提樹，都曾被移植到這個國家，現在我們導師的菩提樹，也應該種植在這裡。所以大王』

【English Translation】 English version: 『The Buddha is inconceivable, the Dharma is also inconceivable, if one has faith in this, then the merit is also inconceivable.』

『In this Lion Isle (present-day Sri Lanka), the Tathagata Shakyamuni has visited three times. The first time was to teach the Yakshas (a type of spirit), and then he commanded: 『After my Nirvana, my relics shall remain here.』 The second time was to teach the Naga King born of his uncle and sister. For the first two visits, the Tathagata went alone. The third time, he was surrounded by a hundred Bhikkhus (monks), and upon arriving, at the Mahācetiya (Great Stupa), the Stupa Garden, the Bodhi Tree (the location of the Bodhi tree), and the place of Dongaganadighavapivikannarani, the Tathagata entered Samadhi (meditative state). After the Tathagata's Nirvana, when the relics arrived for the final fourth time, they manifested divine power and produced water, and all the people in the country were sprinkled with water, eliminating their hunger and thirst.』

『At that time, the relics descended from the sky, and the masses saw the relics descend and stop on the king's head. After the king received the relics, he thought to himself: 『My being born as a human in this life is truly blessed.』 So he made great offerings and placed the relics in the stupa, and the earth shook in six ways. At that time, the king's brother, named Avaya (Fearless), then left home with a thousand people, five hundred boys in the country also left home together, and five hundred and five boys in the country also left home, and so it increased until thirty thousand people left home. At that time, after the stupa was built, the Great King's wife and the King's sister, as well as the Devas (gods), Nagas (dragon race), Yakshas (a type of spirit), and Gandharvas (a type of celestial being), each made offerings. After the offerings were completed, Mahinda (personal name) returned to the Maga Garden. Upon arriving, at that time Anula (personal name) wanted to leave home, so she reported to the king. After the king heard this, he was dismayed and reported to the Great Virtue (referring to Mahinda): 『Lady Anula now wants to leave home, I hope that Great Virtue can ordain her.』 Mahinda replied: 『We Shramanas (ascetics), cannot ordain women. I have a sister named Sanghamitta (personal name), in Pataliputra (ancient Indian city), you can go and welcome her. In the past, the Bodhi trees of the three Buddhas were all transplanted to this country, now the Bodhi tree of our teacher should also be planted here. Therefore, Great King』

，當遣使者到阿育王所，請比丘尼僧伽蜜多，求菩提樹來此間種。』王答：『善哉！』受教敕已，即喚諸臣共議。

「王喚外甥：『汝能往閻浮利地波咤利弗國，請僧伽蜜多及取菩提樹不？』即答言：『能。』於是外甥，與王先要：『若王聽我出家者，我今當去；不者不去。』王答言：『善哉！若得僧伽蜜多比丘尼及菩提樹來者，當聽汝出家。』於是外甥，先受摩哂陀教，及受王命。受已，摩哂陀以神通力，令王外甥阿摽叉一日到閻浮俱羅渚。到已，即乘舶渡海，到波咤利弗國。是時阿㝹羅夫人，與童女五百人及王宮女五百人，悉受十戒，被袈裟衣出在城外，別於城邊起立房舍住止。

「阿摽叉到已，白王言：『大王兒，名摩哂陀，敕我來此，作如是言：「大王知識，天愛帝須王夫人，名阿㝹羅，欲求出家，無人為度。愿王，賜遣僧伽蜜多比丘尼及菩提樹。」』於是使者，宣摩哂陀敕已，往到比丘尼所白言：『大德！大德兄摩哂陀，遣我來此，教作是言：「師子國王天愛帝須夫人阿㝹羅，與諸童女五百人及王宮女五百眷屬，俱欲出家，今請大德為師，愿大德時來。」』

「比丘尼聞兄信已，即匆匆而起，往到王所，而白王言：『大王，我兄信至，天愛王夫人及諸女人，求出家為道，請我為師，今正

【現代漢語翻譯】現代漢語譯本：『應當派遣使者前往阿育王（Ayu Wang）那裡，迎請比丘尼僧伽蜜多（Sengqiemiduo），求取菩提樹（Puti Shu）到這裡種植。』國王回答：『好啊！』接受教令后，立即召集各位大臣共同商議。國王召見外甥：『你能夠前往閻浮利地（Yanfulidi）的波咤利弗國（Botalifu Guo），迎請僧伽蜜多（Sengqiemiduo）並取回菩提樹（Puti Shu）嗎？』外甥立即回答說：『能。』於是外甥與國王事先約定：『如果國王允許我出家，我現在就去；否則就不去。』國王回答說：『好啊！如果能請到僧伽蜜多比丘尼（Sengqiemiduo Biqiuni）和菩提樹（Puti Shu）回來，就允許你出家。』於是外甥先接受了摩哂陀（Moshentuo）的教導，又接受了國王的命令。接受完畢后，摩哂陀（Moshentuo）以神通力，讓國王的外甥阿摽叉（Abiaocha）一天之內到達閻浮俱羅渚（Yanfujulu Zhu）。到達后，立即乘船渡海，到達波咤利弗國（Botalifu Guo）。當時阿㝹羅夫人（Anuoluo Furen），與五百名童女以及五百名王宮女子，全部受了十戒，穿著袈裟衣，住在城外，在城邊另外建造房舍居住。阿摽叉（Abiaocha）到達后，稟告國王說：『大王的兒子，名叫摩哂陀（Moshentuo），命令我來到這裡，這樣說：「大王的熟人，天愛帝須王（Tian Ai Di Xu Wang）的夫人，名叫阿㝹羅（Anuoluo），想要出家，沒有人為她剃度。希望大王，賜予派遣僧伽蜜多比丘尼（Sengqiemiduo Biqiuni）和菩提樹（Puti Shu）。』」於是使者宣讀完摩哂陀（Moshentuo）的命令后，前往比丘尼（Biqiuni）那裡稟告說：『大德！大德的哥哥摩哂陀（Moshentuo），派遣我來到這裡，教導我說：「師子國王（Shizi Guo Wang）天愛帝須（Tian Ai Di Xu）的夫人阿㝹羅（Anuoluo），與五百名童女以及五百名王宮眷屬，都想要出家，現在迎請大德為師，希望大德及時前來。」』比丘尼（Biqiuni）聽到哥哥的信后，立即匆匆起身，前往國王那裡，稟告國王說：『大王，我哥哥的信到了，天愛王（Tian Ai Wang）的夫人以及各位女子，請求出家修道，迎請我為師，現在正是時候。』

【English Translation】 English version: 'You should send a messenger to King Ashoka (Ayu Wang), to request the Bhikkhuni Sanghamitta (Sengqiemiduo), and ask for a Bodhi tree (Puti Shu) to be planted here.' The king replied, 'Excellent!' Having received the instruction, he immediately summoned all the ministers to discuss it together. The king summoned his nephew: 'Are you able to go to Pataliputra (Botalifu Guo) in Jambudvipa (Yanfulidi), to invite Sanghamitta (Sengqiemiduo) and bring back the Bodhi tree (Puti Shu)?' The nephew immediately replied, 'I am.' Thereupon, the nephew made a prior agreement with the king: 'If the king allows me to renounce the household life, I will go now; otherwise, I will not go.' The king replied, 'Excellent! If you can bring back the Bhikkhuni Sanghamitta (Sengqiemiduo Biqiuni) and the Bodhi tree (Puti Shu), I will allow you to renounce the household life.' Thereupon, the nephew first received the teachings of Mahinda (Moshentuo), and then received the king's command. Having received them, Mahinda (Moshentuo), by his supernatural power, caused the king's nephew, Arittha (Abiaocha), to arrive at Jambukola (Yanfujulu Zhu) in one day. Having arrived, he immediately boarded a ship and crossed the sea to Pataliputra (Botalifu Guo). At that time, Lady Anuradha (Anuoluo Furen), along with five hundred maidens and five hundred palace women, had all received the ten precepts, wore kasaya robes, and lived outside the city, separately building houses to dwell in by the side of the city. Having arrived, Arittha (Abiaocha) reported to the king, 'The king's son, named Mahinda (Moshentuo), ordered me to come here, saying thus: "The king's acquaintance, the queen of King Devanampiyatissa (Tian Ai Di Xu Wang), named Anuradha (Anuoluo), wishes to renounce the household life, but there is no one to ordain her. May the king grant the dispatch of the Bhikkhuni Sanghamitta (Sengqiemiduo Biqiuni) and the Bodhi tree (Puti Shu)."' Thereupon, the messenger, having proclaimed Mahinda's (Moshentuo) command, went to the Bhikkhuni (Biqiuni) and reported, 'Venerable one! Your venerable brother Mahinda (Moshentuo) sent me here, instructing me to say: "Lady Anuradha (Anuoluo), the queen of King Devanampiyatissa (Tian Ai Di Xu) of the Lion Kingdom (Shizi Guo Wang), along with five hundred maidens and five hundred palace attendants, all wish to renounce the household life. Now they request the Venerable one as their teacher. May the Venerable one come in due time."' Having heard her brother's message, the Bhikkhuni (Biqiuni) immediately arose in haste, went to the king, and reported to the king, 'Great King, my brother's message has arrived. The queen of King Devanampiyatissa (Tian Ai Wang) and the ladies, request to renounce the household life and cultivate the Way, inviting me as their teacher. Now is the right time.'

待我。我今欲去，白王令知。』王即答言：『我兒摩哂陀、孫子修摩那，自去之後，我常如人斷手足無異，我久不見二人，日夜憂惱不離於心，我見汝面得適我心，汝今復去，我必死矣，汝止莫去。』僧伽蜜多答言：『大王，我兄信至重，不可得違，剎利夫人阿㝹羅，復欲出家，今正待我，是故我今應當往彼。』王即答言：『若汝兄信如此，可去並菩提樹。』僧伽蜜多白王：『菩提樹在何處？』大王答言：『在阿蘭若處。』

「王先有心欲取菩提樹，不可以刀斧斷，云何得取？王惘然無計，而問大臣提婆。提婆答言：『諸大德比丘應知。』王答：『善哉！為設中食。』眾僧食竟，王白諸比丘：『如來菩提樹，可往師子國不？』眾僧推目揵連子帝須，為知此事。於是目揵連子帝須答言：『菩提樹可往師子國。何以故？爾時如來在世，已有五敕。何謂為五？佛已臥床臨欲涅槃時，而作是語：「當來阿育王，取菩提樹與師子國者，使菩提樹南邊枝去，不用刀斧自然而斷，斷已來入金盆；此是一敕。若我菩提樹，是時樹即于盆中，上升虛空而入云住；此第二敕。若入云已停住七日竟，自然而下，入金盆已，即便茂盛布葉結實，其葉色玄黃種種示現，不可具陳；此第三敕也。若往師子國可種，初欲種時作種種神變；此第四

【現代漢語翻譯】現代漢語譯本：『請等我一下。我現在想要離開，去稟告國王知曉。』國王立刻回答說：『我的兒子摩哂陀（Mahinda，人名，阿育王的兒子，佛教僧侶）、孫子修摩那（Sumanā，人名，摩哂陀的兒子），自從他們離開之後，我常常就像失去了手腳一樣，我很久沒有見到他們兩人，日夜憂愁煩惱，沒有離開過我的心，我見到你的面容才覺得心情好一些，你現在又要離開，我一定會死的，你留下不要走。』僧伽蜜多（Sanghamittā，人名，阿育王的女兒，比丘尼）回答說：『大王，我的哥哥的信義非常重要，不能違背，剎利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）夫人阿㝹羅（Anurādhā，人名），又想要出家，現在正在等我，因此我現在應當前往那裡。』國王立刻回答說：『如果你的哥哥的信義是這樣，可以一起帶走菩提樹。』僧伽蜜多稟告國王說：『菩提樹在哪裡？』大王回答說：『在阿蘭若（Araṇya，意為寂靜處，通常指森林或偏遠地區）處。』國王先前有心想要取得菩提樹，但是不能用刀斧砍斷，要怎麼樣才能取得呢？國王茫然沒有辦法，於是詢問大臣提婆（Deva，人名）。提婆回答說：『各位大德比丘應該知道。』國王回答說：『很好！為他們準備中午的齋飯。』眾僧吃完飯後，國王稟告各位比丘說：『如來的菩提樹，可以前往師子國（Siṃhala，斯里蘭卡的古稱）嗎？』眾僧推舉目揵連子帝須（Moggallāputta-Tissa，人名，佛教高僧），來了解這件事。於是目揵連子帝須回答說：『菩提樹可以前往師子國。為什麼呢？當時如來在世的時候，已經有五條敕令。哪五條呢？佛陀躺在床上，臨近涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的狀態）的時候，說了這樣的話：「當未來阿育王（Aśoka，人名，孔雀王朝的國王）取菩提樹給予師子國的時候，讓菩提樹南邊的樹枝自行斷去，不用刀斧，自然而斷，斷了之後進入金盆；這是第一條敕令。如果我的菩提樹，到那時樹就從盆中，上升到空中，進入雲中停留；這是第二條敕令。如果進入雲中停留七天後，自然下降，進入金盆后，就立刻茂盛生長，佈滿樹葉，結出果實，它的葉子顏色是玄黃色的，種種示現，不能全部陳述；這是第三條敕令。如果前往師子國可以種植，最初想要種植的時候會顯現種種神變；這是第四條

【English Translation】 English version: 『Wait for me. I wish to depart now, to inform the king.』 The king immediately replied, 『My son Mahinda (Mahinda, a name, son of King Aśoka, a Buddhist monk), and grandson Sumanā (Sumanā, a name, son of Mahinda), since their departure, I have constantly felt as if I had lost my hands and feet. I have not seen them for a long time, and I am constantly worried and troubled day and night. Seeing your face brings me some comfort, but if you leave again now, I will surely die. Stay, do not go.』 Sanghamittā (Sanghamittā, a name, daughter of King Aśoka, a bhikkhuni) replied, 『Your Majesty, my brother's faith is very important and cannot be disobeyed. The Kshatriya (Kshatriya, the second of the four Hindu castes, traditionally warriors or rulers) lady Anurādhā (Anurādhā, a name) also wishes to renounce the world and is waiting for me. Therefore, I should go there now.』 The king immediately replied, 『If your brother's faith is such, you may take the Bodhi tree with you.』 Sanghamittā said to the king, 『Where is the Bodhi tree?』 The king replied, 『It is in the Araṇya (Araṇya, meaning 'wilderness', often referring to a forest or remote area).』 The king had previously desired to obtain the Bodhi tree, but it could not be cut with axes. How could he obtain it? The king was at a loss and asked his minister Deva (Deva, a name). Deva replied, 『The virtuous bhikkhus should know.』 The king replied, 『Excellent! Prepare a midday meal for them.』 After the monks had eaten, the king said to the bhikkhus, 『Can the Tathāgata's Bodhi tree go to Siṃhala (Siṃhala, the ancient name for Sri Lanka)?』 The monks recommended Moggallāputta-Tissa (Moggallāputta-Tissa, a name, a prominent Buddhist monk) to understand this matter. Then Moggallāputta-Tissa replied, 『The Bodhi tree can go to Siṃhala. Why? At that time, when the Tathāgata was alive, there were already five edicts. What are the five? When the Buddha was lying on his bed, about to enter Nirvāṇa (Nirvāṇa, a state of liberation from the cycle of birth and death), he said, 「When King Aśoka (Aśoka, a name, the Mauryan Emperor) takes the Bodhi tree to Siṃhala in the future, let the southern branch of the Bodhi tree break off by itself, without the use of axes, and naturally enter a golden pot; this is the first edict. If it is my Bodhi tree, then at that time, the tree will rise from the pot into the sky and dwell in the clouds; this is the second edict. If it stays in the clouds for seven days, it will naturally descend and enter the golden pot, and then it will immediately flourish, spread its leaves, and bear fruit. The color of its leaves will be dark yellow, showing various signs that cannot be fully described; this is the third edict. If it can be planted in Siṃhala, it will manifest various miraculous transformations when it is first planted; this is the fourth

敕。若我舍利一斗，到師子國即現，如我在世相貌形狀，三十二大人相、八十種好，光明赫烈倍于日月；此第五敕。」』

「大王聞有五敕，心大歡喜，從波咤利弗國，步至菩提樹所，多將紫磨金。是時天帝釋巧匠，名毗舍，知王心已，作鍛師立在王邊，王即喚言：『鍛師，可取此金鍛用作盆。』鍛師白王：『廣大云何？』王即答言：『此是汝業，汝自知之。』鍛師答言：『善哉！我今當作。』即便取金，以神通兩手徘徊，即成金盆，圍繞九肘，可高五肘厚八寸許，盆口團圓如象王鼻。於是阿育王部伍大眾，千乘萬騎豎諸幢幡，種種珍寶華香瓔珞妓樂莊嚴，廣三由旬長七由旬，出國圍繞而去；又將諸比丘僧，俱到菩提樹所圍繞而住。阿育大王與諸小國王千人，迎菩提樹。阿育王在中央住，諸小王等於外圍繞，於是阿育王等，仰看大樹及南面枝。

「是時樹作神力故，令樹隱蔽不現，唯餘一枝形長四肘。大王見樹神力不現，即發歡喜心，今以閻浮地一切土地，及取王公服瓔珞香華種種供養，週迴八方向樹頭頂作禮，以閻浮利地王位，拜樹為王。拜已白諸眾僧而作誓言：『許我取樹與師子國者，令樹悉現及南面一枝。』王即以七寶作師子座，以金盆上置高座上，阿育王即上高座，自執畫筆磨雄黃石，王復作誓

【現代漢語翻譯】現代漢語譯本：『第五道敕令是：如果我的一斗舍利到達師子國（今斯里蘭卡），就會顯現出如同我在世時的相貌形狀，具備三十二大丈夫相、八十種好，光明熾盛勝過日月。』大王聽聞這五道敕令，心中非常歡喜，從波咤利弗國（Pāṭaliputra，古印度城市，今巴特那）步行至菩提樹（Bodhi tree，釋迦牟尼成道的樹）所在之處，攜帶大量的紫磨金（一種純凈的黃金）。這時，天帝釋（Indra，佛教護法神）的巧匠，名叫毗舍（Viśvakarma，印度教的工匠神），得知國王的心意，化作鍛師站在國王身邊。國王便呼喚道：『鍛師，可以取用這些金子鍛造一個盆。』鍛師對國王說：『要多大呢？』國王回答說：『這是你的職責，你自己決定。』鍛師回答說：『好的！我現在就做。』隨即取過金子，用神通兩手來回操作，立刻就成了一個金盆，周圍九肘（古代長度單位），高約五肘，厚約八寸左右，盆口團圓如象王鼻。於是阿育王（Aśoka，孔雀王朝國王）的部伍大眾，千乘萬騎，豎立各種幢幡，用各種珍寶、華香、瓔珞、妓樂來莊嚴，廣闊三由旬（古代長度單位），長七由旬，出國圍繞而去；又帶領眾比丘僧，一同到菩提樹所在之處圍繞而住。阿育大王與一千位小國王，迎接菩提樹。阿育王在中央站立，各位小國王在外圍繞，於是阿育王等人，仰望大樹以及南面的樹枝。這時，菩提樹因為神力的緣故，使得樹身隱蔽不現，只剩下一根樹枝，形狀長四肘。大王見樹的神力使樹身不現，立即心生歡喜，現在將閻浮地（Jambudvipa，古印度名稱）的一切土地，以及王公的服飾、瓔珞、香華等種種供養，週迴八方向樹頂禮，將閻浮利地（Jambudvipa，古印度名稱）的王位，拜授給菩提樹為王。拜授完畢，對眾僧發誓說：『如果允許我取樹並送往師子國（今斯里蘭卡），就讓樹全部顯現，以及南面的一根樹枝。』國王隨即用七寶製作師子座（lion throne），將金盆放置在高座之上，阿育王隨即登上高座，親自拿著畫筆，磨著雄黃石，國王再次發誓

【English Translation】 English version: 'The fifth edict is: If one 'dou' (a unit of measurement) of my relics arrives in the Lion Country (Śrī Lanka), they will manifest as my appearance and form when I was alive, possessing the thirty-two major marks and eighty minor characteristics of a great man, with radiance surpassing the sun and moon many times over.' Hearing these five edicts, the Great King was overjoyed. He walked from Pāṭaliputra (an ancient city in India, now Patna) to the Bodhi tree (the tree under which Siddhartha Gautama attained enlightenment), bringing a large amount of 'purple-polished gold' (a type of pure gold). At this time, the celestial craftsman of Indra (a protective deity in Buddhism), named Viśvakarma (a Hindu deity of craftsmanship), knowing the king's intention, transformed into a blacksmith and stood beside the king. The king then called out, 'Blacksmith, can you take this gold and forge a basin?' The blacksmith asked the king, 'How large should it be?' The king replied, 'This is your duty; you decide.' The blacksmith replied, 'Very well! I will make it now.' He then took the gold and, with his divine hands, manipulated it back and forth, immediately creating a golden basin, about nine 'elbows' (an ancient unit of length) in circumference, about five 'elbows' high, and about eight 'cun' (an ancient unit of length) thick. The mouth of the basin was round like an elephant king's trunk. Thereupon, King Aśoka's (a Mauryan emperor) troops and masses, thousands of chariots and tens of thousands of cavalry, erected various banners and streamers, adorned with various treasures, flowers, incense, necklaces, and music, spanning three 'yojanas' (an ancient unit of length) in width and seven 'yojanas' in length, went out of the country in procession; he also led the assembly of 'bhikṣus' (Buddhist monks) to the Bodhi tree and stayed there in procession. King Aśoka and a thousand minor kings welcomed the Bodhi tree. King Aśoka stood in the center, and the minor kings surrounded him. Then, King Aśoka and others looked up at the great tree and the branch facing south. At this time, due to the divine power of the Bodhi tree, the tree was concealed and did not appear, leaving only one branch, which was four 'elbows' long. When the Great King saw that the tree's divine power had concealed the tree, he immediately rejoiced and offered all the land of Jambudvipa (the ancient name for India), as well as the robes, necklaces, incense, and flowers of the kings and nobles, circumambulating and bowing to the tree in all eight directions, and bestowing the throne of Jambudvipa to the Bodhi tree as king. After the bestowal, he made a vow to the assembly of monks, saying, 'If you allow me to take the tree and send it to the Lion Country (Śrī Lanka), let the entire tree appear, as well as the branch facing south.' The king then made a lion throne (lion throne) of seven treasures, placed the golden basin on the high seat, and King Aśoka ascended the high seat, personally holding a paintbrush and grinding realgar stone, and the king vowed again.

言：『若菩提樹必許往師子國者，復以我有信心者，摩訶菩提自然落金盆中。』

「是時王作誓已，樹即復如本。是時以涂香為泥，滿金盆中，以筆畫樹枝曲處作十畫，九畫生根一畫處斷，根長四寸又生細根，交撗抽叉猶如羅網，大枝長十肘。復有五枝，枝各長四肘，五枝各生一子，復有千小枝。大王見菩提樹神變如此，心大歡喜合掌向樹，發大叫聲，眾僧唱薩。於是諸小王，及侍從者一切大眾，悉大叫喚，是時地神驚怪，復大叫聲，聲徹虛空，如是展轉，聲至於梵天。

「是時樹枝自然從本而斷，落金盆中，即有百根，直下至盆底。復有十根穿度盆下，九十細根圍繞而生，如是次第日夜增長。是時大地六種震動，于虛空中，諸天作眾妓樂，諸山樹木皆悉大動，如人舞狀，天人拍掌，夜叉鬼神皆大熙笑，阿修羅王歌唄讚詠，梵王欣悅，于虛空中雷電霹靂，四足眾生馳走鳴喚，諸鳥飛翔出種種音，阿育王及諸小王，共作妓樂，如是眾聲，上徹梵天。

「是時菩提樹子，出六色光，光明遍照滿娑婆世界，上至梵天。時菩提樹上升虛空停住七日，七日竟，大眾唯見光明，不見金盆亦不見樹，王即從七寶師子座下，七日作供養菩提樹。七日竟，樹復放光明，照娑婆世界，上至梵天攝光還復，于虛空中雲皆清

【現代漢語翻譯】他說：『如果菩提樹（Bodhi tree）註定要前往師子國（Sri Lanka），那麼就讓有信心的人，摩訶菩提（Mahabodhi）自然落入金盆中。』這時，國王發誓之後，樹立刻恢復如初。當時，用涂香作為泥土，裝滿金盆，用筆畫出樹枝彎曲的地方，畫了十畫，九畫生根，一畫處斷，根長四寸，又生出細根，交錯縱橫，猶如羅網，大枝長十肘。又有五枝，每枝長四肘，五枝各生一個子，又有千條小枝。大王見到菩提樹如此神奇的變化，心中非常歡喜，合掌向樹，發出大叫聲，眾僧唱『薩』。於是，各位小王以及侍從等一切大眾，都大聲叫喚，這時地神驚怪，也大聲叫喚，聲音響徹天空，這樣輾轉相傳，聲音傳到梵天。這時，樹枝自然從樹幹斷開，落入金盆中，立刻生出一百條根，直直地伸到盆底。又有十條根穿過盆底，九十條細根圍繞著生長，就這樣日夜增長。這時，大地發生六種震動，在天空中，諸天演奏各種樂器，所有的山和樹木都劇烈搖動，如同人在跳舞，天人拍手，夜叉鬼神都大聲歡笑，阿修羅王（Asura king）歌唱讚美，梵天王（Brahma）欣喜，在天空中雷電交加，四足動物奔跑鳴叫，各種鳥類飛翔發出各種聲音，阿育王（Ashoka）和各位小王，一起演奏音樂，這樣的各種聲音，一直傳到梵天。這時，菩提樹的樹子，發出六種顏色的光芒，光明遍照整個娑婆世界（Sahā world），上至梵天。當時，菩提樹上升到空中停留七天，七天結束后，大眾只能看到光明，看不到金盆也看不到樹，國王就從七寶獅子座下，用七天的時間供養菩提樹。七天結束后，樹又放出光明，照亮娑婆世界，上至梵天，收回光明，在天空中雲彩都變得清澈。

【English Translation】 He said: 'If the Bodhi tree (Bodhi tree) is destined to go to the Lion Country (Sri Lanka), then let those who have faith, the Mahabodhi (Mahabodhi), naturally fall into the golden basin.' At that time, after the king made the vow, the tree immediately returned to its original state. At that time, fragrant paste was used as mud to fill the golden basin, and the curved parts of the branches were drawn with a pen, making ten strokes, nine strokes taking root, and one stroke breaking off. The roots were four inches long, and fine roots grew again, crisscrossing like a net. The large branches were ten cubits long. There were also five branches, each four cubits long, and each of the five branches produced a fruit, and there were thousands of small branches. When the great king saw such a miraculous change in the Bodhi tree, his heart was filled with joy, and he put his palms together towards the tree, uttering a loud cry, and the monks chanted 'Sadhu'. Then, all the minor kings and attendants, all the great assembly, shouted loudly. At this time, the earth deity was surprised and also shouted loudly, the sound resounding through the sky, and so it was passed on, the sound reaching Brahma. At that time, the branches naturally broke off from the trunk and fell into the golden basin, and immediately a hundred roots grew, stretching straight to the bottom of the basin. There were also ten roots that pierced through the bottom of the basin, and ninety fine roots grew around them, growing day and night in this way. At this time, the earth shook in six ways, and in the sky, the devas played various musical instruments, and all the mountains and trees shook violently, as if people were dancing, the devas clapped their hands, the yakshas and spirits laughed loudly, the Asura king (Asura king) sang praises, Brahma (Brahma) rejoiced, thunder and lightning flashed in the sky, four-legged animals ran and cried, and various birds flew and made various sounds. King Ashoka (Ashoka) and the minor kings, together played music, and such various sounds reached Brahma. At that time, the seeds of the Bodhi tree emitted six colors of light, the light illuminating the entire Sahā world (Sahā world), up to Brahma. At that time, the Bodhi tree rose into the sky and stayed for seven days. After seven days, the assembly could only see the light, and could not see the golden basin or the tree. The king then descended from the seven-jeweled lion throne and offered offerings to the Bodhi tree for seven days. After seven days, the tree again emitted light, illuminating the Sahā world, up to Brahma, and retracted the light, and in the sky the clouds became clear.

明，菩提樹布葉結實，瓔珞樹身，從虛空而下入金盆。大王見樹入金盆已，即大歡喜，復更以閻浮利地，供養小菩提樹，以閻浮利地七日供養。

「八月十五日自恣日，晡時菩提樹入金盆中，七日從金盆出，上升虛空停住七日，從虛空下入金盆中，王以閻浮利地，拜菩提樹七日為王。九月十五日眾僧布薩日，菩提樹從其所生處一日發來，到婆咤利弗國城東，置娑羅樹下，菩提樹即生郁茂。王見已，生大歡喜，又以閻浮利地，更拜為王。供養已，白僧伽蜜多：『時可去矣。』答言：『善哉大王！』即與八部鬼神護菩提樹，八種大臣，有八種婆羅門，有八種居士，有八具波伽人，有八鹿羅車人，有八迦陵伽人，王舁八金甕、八銀甕輦，水灌菩提樹。受王教已，依事而作。王俱與大眾，圍繞菩提樹，次第而送于路上，天人、夜叉、乾闥婆、阿修羅日夜供養。到多摩摽渚，王自擔菩提樹入水，齊頸即上舶上，與僧伽蜜多。

「王喚阿摽叉：『阿摽叉！菩提樹在我國，我以閻浮利地，三拜為王，我自戴菩提樹入水，至頸送置舶上。』便敕阿摽叉：『若菩提樹往到彼國，汝可語汝王，身自下水沒頸，迎菩提樹頂戴擔上，如我於此種種供養無異。』作是敕已，舶即發去。是時海中當舶住處，縱廣一由旬無有波浪，王自念

【現代漢語翻譯】現代漢語譯本：

光明照耀，菩提樹（Bodhi tree，覺悟之樹）舒展枝葉，結出果實，如同瓔珞（Yingluo，一種裝飾品）般點綴樹身，從虛空中降落，進入金盆之中。國王見到菩提樹進入金盆，非常歡喜，再次以整個閻浮利地（Yanfuti，指我們所居住的世界）來供養這棵小菩提樹，用閻浮利地的珍寶供養了七天。在八月十五日，僧眾舉行自恣日（Zizi Ri，佛教節日，僧侶互相懺悔的日子）的傍晚時分，菩提樹進入金盆之中，七天後從金盆中出來，上升到虛空中停留七天，然後從虛空中降落回金盆中。國王用閻浮利地的珍寶，向菩提樹頂禮膜拜了七天，尊奉它為王。九月十五日是僧眾舉行布薩日（Busa Ri，佛教節日，僧侶誦戒的日子），菩提樹從它生長的地方出發，只用了一天時間就到達了婆咤利弗國（Pataliputra，古代印度城市）的東邊，被安置在娑羅樹（Sala，一種樹木）下，菩提樹立刻生長得鬱鬱蔥蔥。國王見到后，非常歡喜，再次用閻浮利地的珍寶，尊奉它為王。供養完畢后，國王對僧伽蜜多（Sanghamitta，一位比丘尼）說：『現在可以出發了。』僧伽蜜多回答說：『善哉，大王！』於是，她與八部鬼神（Babu Guishen，佛教中的八類護法神）一起護送菩提樹，還有八種大臣，八種婆羅門（Baluomen，印度教祭司），八種居士（Jushi，在家修行的佛教徒），八具波伽人，八鹿羅車人，八迦陵伽人，國王用八個金甕和八個銀甕抬著，用水澆灌菩提樹。他們接受了國王的命令后，按照指示行事。國王與大眾一起，圍繞著菩提樹，依次護送它上路，天人、夜叉（Yasha，一種鬼神）、乾闥婆（Qiantapo，一種天神）、阿修羅（Axiuluo，一種神道）日夜供養。到達多摩摽渚（Duomabiao Zhu，一個地點）時，國王親自將菩提樹扛入水中，直到水沒過脖子，然後將菩提樹放到船上，交給僧伽蜜多。國王呼喚阿摽叉（Abiiaocha，一個人名）：『阿摽叉！菩提樹在我國時，我用閻浮利地的珍寶，三次尊奉它為王，我親自扛著菩提樹進入水中，直到水沒過脖子，然後將它送到船上。』於是，他命令阿摽叉：『如果菩提樹到達彼國，你可以告訴你的國王，讓他親自下水，沒過脖子，迎接菩提樹，頂戴著它，像我在這裡所做的一切供養一樣。』下達了這個命令后，船就出發了。這時，海中船隻停靠的地方，縱橫一由旬（Youxun，古代印度長度單位）的範圍內沒有波浪，國王心中想

【English Translation】 English version:

Bright light shone, the Bodhi tree (Bodhi tree, the tree of enlightenment) spread its leaves and bore fruit, adorned like a necklace (Yingluo, a type of ornament) on its trunk, descending from the void into a golden basin. The king, seeing the Bodhi tree enter the golden basin, rejoiced greatly and further offered the entire Jambudvipa (Yanfuti, referring to the world we live in) to the small Bodhi tree, offering it with the treasures of Jambudvipa for seven days. On the fifteenth day of the eighth month, the day of self-surrender (Zizi Ri, a Buddhist festival, a day for monks to confess to each other), at dusk, the Bodhi tree entered the golden basin. After seven days, it emerged from the golden basin, ascended into the void, and remained there for seven days, before descending back into the golden basin. The king prostrated and worshiped the Bodhi tree for seven days with the treasures of Jambudvipa, honoring it as king. On the fifteenth day of the ninth month, the day of Uposatha (Busa Ri, a Buddhist festival, a day for monks to recite precepts), the Bodhi tree departed from its place of origin and arrived in the east of Pataliputra (Pataliputra, an ancient Indian city) in just one day. It was placed under a Sal tree (Sala, a type of tree), and the Bodhi tree immediately grew lush and verdant. The king, seeing this, rejoiced greatly and once again honored it as king with the treasures of Jambudvipa. After the offering, the king said to Sanghamitta (Sanghamitta, a bhikkhuni): 'Now it is time to depart.' Sanghamitta replied: 'Excellent, Great King!' Thereupon, she escorted the Bodhi tree with the eight classes of gods and spirits (Babu Guishen, the eight types of protective deities in Buddhism), along with eight kinds of ministers, eight kinds of Brahmins (Baluomen, Hindu priests), eight kinds of lay practitioners (Jushi, Buddhist practitioners at home), eight Javelin throwers, eight chariot riders, and eight Kalinga people. The king carried it with eight golden urns and eight silver urns, watering the Bodhi tree. Having received the king's command, they acted accordingly. The king, together with the assembly, surrounded the Bodhi tree, escorting it in order along the road, with devas, yakshas (Yasha, a type of ghost), gandharvas (Qiantapo, a type of celestial being), and asuras (Axiuluo, a type of deity) making offerings day and night. Upon reaching Tamalitti (Duomabiao Zhu, a location), the king personally carried the Bodhi tree into the water, until the water reached his neck, and then placed the Bodhi tree on the ship, entrusting it to Sanghamitta. The king called out to Abiiaocha (Abiiaocha, a person's name): 'Abiiaocha! When the Bodhi tree was in my country, I honored it as king three times with the treasures of Jambudvipa. I personally carried the Bodhi tree into the water, until the water reached my neck, and then sent it onto the ship.' Thereupon, he commanded Abiiaocha: 'If the Bodhi tree arrives in that country, you may tell your king to personally enter the water, up to his neck, to welcome the Bodhi tree, carrying it on his head, just as I have made all these offerings here.' After issuing this command, the ship departed. At this time, in the sea where the ship was anchored, there were no waves within a yojana (Youxun, an ancient Indian unit of length) in length and width. The king thought in his heart

言：『佛菩提樹今從我國去。』作是念時，流淚悲噎。舶去之後，王遙望見，種種雜華從海水出，隨從舶后以供養之。又虛空中散種種華妓樂供養，水神又以種種華香供養菩提樹。如是展轉供養，乃徹龍王宮。

「龍王即出，欲奪取菩提樹，於是僧伽蜜多比丘尼，化作金翅鳥王。龍王見比丘尼神力如是，即頭頂禮足白言：『今我欲請菩提樹及大德，還我宮中供養七日。』於是菩提樹及大眾，悉入龍王宮中。龍王以位拜菩提樹為王，七日供養，過七日已，龍王以十月生一日，自送菩提樹一日，到閻浮俱那衛渚。阿育王遙望，不復見菩提樹，啼哭而還。

「是時天愛王，輒如須摩那沙彌先敕，平治道路掃灑清凈，豎立幢幡，種種供養，從北城門到俱那衛渚，地平如掌，待菩提樹至。僧伽蜜多以神通力，令王于城內遙見菩提樹來。王即從城出，將五色華處處散，乃至閻浮俱那衛渚，一日即到，作種種妓樂入水齊頸，王自念言：『佛菩提樹今到我國。』發念未竟，於是菩提樹放六色光，王見已心大歡喜，即以頂戴上。國有耆舊十六大姓，與王共迎菩提樹，到岸上已三日，以師子洲供養菩提樹。十六大姓知王國事，三日竟至四日，擔菩提樹次第到阿㝹羅陀國，到已舉國人民歡喜禮拜供養。

「十月十四日過中

【現代漢語翻譯】言：『佛菩提樹（Buddha Bodhi tree，佛陀證悟之樹）今從我國去。』作是念時，流淚悲噎。舶去之後，王遙望見，種種雜華從海水出，隨從舶后以供養之。又虛空中散種種華妓樂供養，水神又以種種華香供養菩提樹（Buddha Bodhi tree，佛陀證悟之樹）。如是展轉供養，乃徹龍王宮。

龍王即出，欲奪取菩提樹（Buddha Bodhi tree，佛陀證悟之樹），於是僧伽蜜多比丘尼（Sanghamitta Bhikkhuni，一位比丘尼的名字），化作金翅鳥王。龍王見比丘尼神力如是，即頭頂禮足白言：『今我欲請菩提樹（Buddha Bodhi tree，佛陀證悟之樹）及大德，還我宮中供養七日。』於是菩提樹（Buddha Bodhi tree，佛陀證悟之樹）及大眾，悉入龍王宮中。龍王以位拜菩提樹（Buddha Bodhi tree，佛陀證悟之樹）為王，七日供養，過七日已，龍王以十月生一日，自送菩提樹（Buddha Bodhi tree，佛陀證悟之樹）一日，到閻浮俱那衛渚（Jambudipa Kunavetisa，地名）。阿育王（Ashoka，印度孔雀王朝的國王）遙望，不復見菩提樹（Buddha Bodhi tree，佛陀證悟之樹），啼哭而還。

是時天愛王（Devanampiya Tissa，斯里蘭卡國王的稱號），輒如須摩那沙彌（Sumana Samanera，一位沙彌的名字）先敕，平治道路掃灑清凈，豎立幢幡，種種供養，從北城門到俱那衛渚（Kunavetisa，地名），地平如掌，待菩提樹（Buddha Bodhi tree，佛陀證悟之樹）至。僧伽蜜多（Sanghamitta，一位比丘尼的名字）以神通力，令王于城內遙見菩提樹（Buddha Bodhi tree，佛陀證悟之樹）來。王即從城出，將五色華處處散，乃至閻浮俱那衛渚（Jambudipa Kunavetisa，地名），一日即到，作種種妓樂入水齊頸，王自念言：『佛菩提樹（Buddha Bodhi tree，佛陀證悟之樹）今到我國。』發念未竟，於是菩提樹（Buddha Bodhi tree，佛陀證悟之樹）放六色光，王見已心大歡喜，即以頂戴上。國有耆舊十六大姓，與王共迎菩提樹（Buddha Bodhi tree，佛陀證悟之樹），到岸上已三日，以師子洲（Sinhala，斯里蘭卡的古稱）供養菩提樹（Buddha Bodhi tree，佛陀證悟之樹）。十六大姓知王國事，三日竟至四日，擔菩提樹（Buddha Bodhi tree，佛陀證悟之樹）次第到阿㝹羅陀國（Anuradhapura，斯里蘭卡古都），到已舉國人民歡喜禮拜供養。

十月十四日過中

【English Translation】 He said: 'The Buddha Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) is now leaving our country.' As he thought this, he wept with sorrow. After the ship departed, the king looked into the distance and saw various kinds of mixed flowers emerging from the sea, following behind the ship to make offerings. Moreover, in the empty sky, various flowers were scattered, and music was played as offerings. The water deities also made offerings of various flowers and incense to the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment). These offerings continued until they reached the Dragon King's palace.

The Dragon King then emerged, intending to seize the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment). Thereupon, the Bhikkhuni Sanghamitta (Sanghamitta Bhikkhuni, the name of a bhikkhuni) transformed herself into the King of the Golden-Winged Birds. When the Dragon King saw the Bhikkhuni's divine power, he bowed his head to her feet and said: 'Now I wish to invite the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) and the great virtuous one to my palace for seven days of offerings.' Thereupon, the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) and the assembly all entered the Dragon King's palace. The Dragon King, in his position, honored the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) as king, making offerings for seven days. After seven days had passed, on the first day of the tenth month, the Dragon King personally escorted the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) to Jambudipa Kunavetisa (Jambudipa Kunavetisa, a place name). King Ashoka (Ashoka, the king of the Mauryan dynasty of India) looked into the distance and, no longer seeing the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment), wept and returned.

At that time, King Devanampiya Tissa (Devanampiya Tissa, the title of the King of Sri Lanka), following the previous instructions of the Samanera Sumana (Sumana Samanera, the name of a novice monk), had the roads leveled and swept clean, erected banners and flags, and made various offerings. From the north city gate to Kunavetisa (Kunavetisa, a place name), the ground was as flat as a palm, awaiting the arrival of the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment). Sanghamitta (Sanghamitta, the name of a bhikkhuni), through her supernatural powers, allowed the king to see the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) coming from within the city. The king then went out from the city, scattering five-colored flowers everywhere, all the way to Jambudipa Kunavetisa (Jambudipa Kunavetisa, a place name), arriving in one day. He entered the water up to his neck, making various kinds of music, and the king thought to himself: 'The Buddha Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) has now arrived in my country.' Before he finished his thought, the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) emitted six-colored light. Upon seeing this, the king was overjoyed and immediately placed it upon his head. The sixteen great clans of the country, along with the king, welcomed the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment). After three days on the shore, they made offerings to the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) in Sinhala (Sinhala, the ancient name of Sri Lanka). The sixteen great clans, knowing the affairs of the kingdom, after three days, on the fourth day, carried the Bodhi tree (Buddha Bodhi tree, the tree under which the Buddha attained enlightenment) in procession to Anuradhapura (Anuradhapura, the ancient capital of Sri Lanka). Upon arrival, the people of the entire country rejoiced, prostrated, and made offerings.

The fourteenth day of the tenth month, after noon

，菩提樹從北城門入，當城中央，而復更從城南門出，從城南門去五百弓，此處如來已曾入三昧，非是釋迦牟尼一佛，過去諸佛亦皆于中而入三昧。俱那衛佛菩提樹，樹名摩訶沙利婆；俱那含佛菩提樹，樹名憂曇缽；迦葉佛菩提樹，樹名尼俱陀。于彌伽園中，沙彌修摩那，敕執作基墌，都圍度量佈置門屋，及菩提樹所住之處，皆令整理于王門屋處置。是時十六大姓人，悉著王公服，圍繞菩提樹已，便於王門屋地種。始放樹，樹即上升虛空，高八十肘，即出六色光，照師子國皆悉周遍，上至梵天。爾時眾人，見樹種種變化，心大歡喜，眾中萬人同時發心唸佛，次第得阿羅漢，即共出家。日光未沒樹猶在虛空，日沒後從虛空似婁彗星宿而下至地，地皆大動。

「是時摩哂陀，與僧伽蜜多王及國人民，來集於菩提樹。時眾人見北枝有一子而熟，即從枝墮落，以奉摩哂陀。摩哂陀以核與王令栽，王即受于金盆中，以肥土壅，又以涂香覆上，須臾之間即生八株，各長四肘，王見如此驚歎，以白傘覆上，拜小樹為王。王取一株種于閻浮拘羅衛渚，取一株薄拘羅婆門村中種，取一株種收椒門中，一株種塔園中，一株種摩醯首羅寺，一株種支帝耶山中央，一株種樓醯那村，一株種往羅村，餘四子在樹上，次第熟落，合生三十二株

【現代漢語翻譯】現代漢語譯本：菩提樹從北城門進入，到達城中央，然後又從南城門出去，從南城門向南走五百弓的距離，這個地方如來曾經進入三昧（Samadhi，指禪定）。並非只有釋迦牟尼（Sakyamuni）一佛如此，過去的諸佛也都在這裡進入三昧。俱那衛佛（Krakucchanda Buddha）的菩提樹，樹名叫摩訶沙利婆；俱那含佛（Kanakamuni Buddha）的菩提樹，樹名叫憂曇缽；迦葉佛（Kasyapa Buddha）的菩提樹，樹名叫尼俱陀。在彌伽園中，沙彌修摩那（Sumana），命令執事者建造基墌，全面測量佈置門屋，以及菩提樹所住的地方，都讓他們在王門屋處置理。當時十六大姓的人，都穿著王公的服裝，圍繞著菩提樹，然後在王門屋的地上種植。剛一放樹，樹就上升到虛空中，高達八十肘，隨即發出六色光芒，照耀師子國（Sri Lanka）的每個地方，向上到達梵天。當時眾人，看到樹的種種變化，心中非常歡喜，眾人中有一萬人同時發心唸佛，依次證得阿羅漢（Arhat），就一起出家了。太陽沒有落山時樹還在虛空中，日落後從虛空中像婁彗星宿一樣降落到地上，大地都震動起來。當時摩哂陀（Mahinda），與僧伽蜜多（Sanghamitta）王及國家人民，一起來到菩提樹旁。當時眾人看見北枝上有一個果實成熟，就從樹枝上掉落下來，獻給摩哂陀。摩哂陀把果核交給國王讓他栽種，國王就把它放在金盆中，用肥沃的土壤覆蓋，又用涂香覆蓋在上面，一會兒的功夫就生長出八株樹苗，每株長四肘。國王看到這樣驚歎不已，用白傘蓋在上面，拜小樹為王。國王取一株種在閻浮拘羅衛渚，取一株種在薄拘羅婆門村中，取一株種在收椒門中，一株種在塔園中，一株種在摩醯首羅寺，一株種在支帝耶山中央，一株種在樓醯那村，一株種在往羅村，其餘四個果實在樹上，依次成熟掉落，總共生長出三十二株樹苗。

【English Translation】 English version: The Bodhi tree entered from the north city gate, reached the center of the city, and then exited from the south city gate. Going five hundred bow-lengths south from the south city gate, this was the place where the Tathagata (如來, one who has thus come) had entered Samadhi (三昧, a meditative state). It was not only Sakyamuni (釋迦牟尼) Buddha who did this; all the Buddhas of the past also entered Samadhi here. The Bodhi tree of Krakucchanda Buddha (俱那衛佛) was named Mahāsalabha; the Bodhi tree of Kanakamuni Buddha (俱那含佛) was named Udumbara; the Bodhi tree of Kasyapa Buddha (迦葉佛) was named Nigrodha. In the Migara Garden, the novice Sumana (沙彌修摩那) ordered the workers to build a base, and to fully measure and arrange the gates and houses, as well as the place where the Bodhi tree would reside, and to have them all arranged at the royal gate house. At that time, the people of the sixteen great clans, all wearing royal attire, surrounded the Bodhi tree and then planted it on the ground of the royal gate house. As soon as the tree was planted, it rose into the sky, eighty cubits high, and immediately emitted six-colored light, illuminating every place in the Lion Kingdom (師子國, Sri Lanka), reaching up to the Brahma heaven. At that time, the people, seeing the various transformations of the tree, were greatly delighted. Ten thousand people in the crowd simultaneously resolved to contemplate the Buddha, successively attained Arhatship (阿羅漢, one who is worthy), and then all left home together. Before the sun set, the tree was still in the sky. After sunset, it descended from the sky like the comet constellation Lou, and landed on the ground, causing the earth to shake greatly. At that time, Mahinda (摩哂陀), together with King Sanghamitta (僧伽蜜多) and the people of the country, came to the Bodhi tree. At that time, the people saw that there was a ripe fruit on the north branch, which fell from the branch and was offered to Mahinda. Mahinda gave the seed to the king to plant, and the king placed it in a golden basin, covered it with fertile soil, and then covered it with scented paste. In a short time, eight saplings grew, each four cubits long. The king was amazed to see this, and covered them with a white umbrella, worshiping the small trees as kings. The king took one sapling and planted it in Jambukola wharf, took one sapling and planted it in Bakula village, took one sapling and planted it in the Pepper Gate, one sapling was planted in the Stupa Garden, one sapling was planted in the Mahesvara Temple, one sapling was planted in the center of Cetiyagiri Mountain, one sapling was planted in Rohana village, and one sapling was planted in Gamana village. The remaining four fruits on the tree ripened and fell in succession, and a total of thirty-two saplings grew.

，悉取于由旬園種，如是展轉增生，滿師子國中，以菩提樹故，國土安隱無有災害。

「於是阿㝹羅夫人，與千女俱，往僧伽蜜多所，僧伽蜜多即度為比丘尼。從度之後，次第得阿羅漢。王外甥阿摽叉，與五百人出家，出家之後，次第得阿羅漢。

「又一日王與摩哂陀，往禮菩提樹，到鐵殿處，人民獻華于王，王以華奉摩哂陀法師，法師受已，以供養鐵殿，華墮地，地即震動。王見地動，即問：『大德！此地何忽動也？』答言：『大王！當來此殿眾僧說戒，是故地現此瑞也。』次第而去，到庵羅處，有人以庵羅子香味具足獻王，王以奉摩哂陀，摩哂陀啖，取核語王言：『可種此核。』王即種，以水灑地，地皆震動。王問：『何故地動？』大德言：『當來世眾僧集處，故現瑞相也。』王即散華八過作禮而去。到支帝耶處，有人以薝蔔華獻王，以奉摩哂陀處作禮，禮竟地動。王問：『何以地動？』大德答言：『當來此處，起如來大塔，故現瑞。』王言：『我今當立塔。』摩哂陀答言：『不須王立，王多諸造作，當來世有王孫子，王名木叉伽摩尼阿婆耶，當起大塔。』王問大德：『是我孫子起塔功德，我獲其福不？』大德答言：『不得獲也。』王又作方便，令入功德，即取一石柱高十二丈，而刻石柱記：『我孫

【現代漢語翻譯】現代漢語譯本：全部取自由旬園（Yojana Garden）種植的樹苗，就這樣輾轉增生，遍佈整個師子國（Lion Kingdom），因為有菩提樹的緣故，國土安寧，沒有災害。於是阿㝹羅夫人（Anula），與一千名女子一同前往僧伽蜜多（Sanghamitta）處，僧伽蜜多就為她們剃度為比丘尼。剃度之後，她們次第證得阿羅漢果。國王的外甥阿摽叉（Ariṭṭha），與五百人一同出家，出家之後，次第證得阿羅漢果。又有一天，國王與摩哂陀（Mahinda）一同前往禮拜菩提樹，到達鐵殿處，人民向國王獻花，國王將花獻給摩哂陀法師，法師接受后，用以供養鐵殿，花落在地上，地面立刻震動。國王見到地面震動，就問：『大德！這地面為何忽然震動呢？』答道：『大王！將來此殿會有眾僧說戒，因此地面顯現這種祥瑞之兆。』他們依次離去，到達庵羅處，有人將香味俱全的庵羅果獻給國王，國王將果獻給摩哂陀，摩哂陀吃完后，拿起果核對國王說：『可以種下這個果核。』國王就種下果核，用水灑地，地面都震動起來。國王問：『為何地面震動？』大德說：『將來世間眾僧會聚集於此，所以顯現祥瑞之相。』國王就散花八次，作禮后離去。到達支帝耶處，有人將薝蔔花獻給國王，國王將花獻給摩哂陀，並在那裡作禮，禮拜完畢后地面震動。國王問：『為何地面震動？』大德回答說：『將來此處會建造如來大塔，所以顯現祥瑞。』國王說：『我現在就建造塔。』摩哂陀回答說：『不需要國王建造，國王有很多建造事務，將來世間會有國王的孫子，國王名叫木叉伽摩尼阿婆耶（Dutthagamani Abhaya），他會建造大塔。』國王問大德：『是我的孫子建造塔的功德，我能獲得其中的福報嗎？』大德回答說：『不能獲得。』國王又想了個辦法，想讓自己也參與到功德中，就取了一根高十二丈的石柱，並在石柱上刻字記載：『我的孫子……』

【English Translation】 English version: All were taken from seedlings planted in Yojana Garden, and thus propagated and grew, filling the entire Lion Kingdom (Sri Lanka). Because of the Bodhi tree, the country was peaceful and free from disasters. Then Anula (Queen Anula), together with a thousand women, went to Sanghamitta (Bhikkhuni Sanghamitta), who ordained them as bhikkhunis (Buddhist nuns). After ordination, they successively attained Arhatship (arahantship). The king's nephew, Ariṭṭha, along with five hundred men, renounced the world and after ordination, successively attained Arhatship. One day, the king and Mahinda (Venerable Mahinda) went to worship the Bodhi tree. Arriving at the Iron Palace, the people offered flowers to the king, who offered them to the Dharma teacher Mahinda. The teacher accepted them and offered them to the Iron Palace. When the flowers fell to the ground, the earth immediately shook. Seeing the earth shake, the king asked: 'Venerable Sir, why does the earth suddenly shake?' He replied: 'Great King, in the future, the Sangha (Buddhist monastic order) will recite the precepts in this palace, therefore the earth manifests this auspicious sign.' They proceeded and arrived at the Amra (mango) grove. Someone offered the king mangoes with complete fragrance and flavor. The king offered them to Mahinda, who ate one and, taking the seed, said to the king: 'You can plant this seed.' The king planted the seed and sprinkled water on the ground, and the ground shook. The king asked: 'Why does the ground shake?' The Venerable Sir said: 'In the future, the Sangha will gather here, therefore this auspicious sign appears.' The king scattered flowers eight times, paid homage, and departed. Arriving at Cetiya (stupa) place, someone offered the king Champak flowers, who offered them to Mahinda and paid homage there. After the homage, the ground shook. The king asked: 'Why does the ground shake?' The Venerable Sir replied: 'In the future, a great stupa of the Tathagata (Buddha) will be built here, therefore this auspicious sign appears.' The king said: 'I will build the stupa now.' Mahinda replied: 'There is no need for the king to build it. The king has many construction projects. In the future, there will be a grandson of the king, a king named Dutthagamani Abhaya, who will build the great stupa.' The king asked the Venerable Sir: 'If my grandson builds the stupa, will I obtain the merit?' The Venerable Sir replied: 'You will not obtain it.' The king then devised a way to participate in the merit, and took a stone pillar twelve fathoms high, and inscribed on the stone pillar: 'My grandson...'

子名木叉伽摩尼阿婆耶，當來此中起大塔。』

「王復問大德：『大德！佛法今根株著師子國未？』摩哂陀答言：『未。』王問：『何時著？』大德言：『若師子國人中出家，其父母悉是師子國人，不雜他國人；若出家已，便取法藏及毗尼藏，是時然後，佛法根株著師子國也。』王復問大德，大德答言：『王外甥阿摽叉，此比丘是也，于佛法極大勇猛。』王更問：『我今竟何所作？』大德答言：『當作眾僧集堂。』王答：『善哉。』

「於時大王有大臣，名彌伽槃茶。彌伽槃茶住處，于其中起作集堂屋，如阿阇世王殿無異。用王威德作已，一切種種妓樂，各各自然分佈處所。王自念言：『我今往看佛法根株下。』數百千人圍繞大王，往到塔園也。

善見律毗婆沙卷第三大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第四

蕭齊外國三藏僧伽跋陀羅譯

「爾時塔園中摩哂陀，與比丘一千人俱，敷摩哂陀坐具南向坐，又敷大德阿摽叉北向坐，大德摩哂陀，請阿摽叉為法師，阿摽叉仍依往昔大德優波離無異，摩哂陀與大僧六十八人圍繞法座。王弟比丘，名末多婆耶，與五百比丘俱欲學律藏，悉圍繞阿摽叉高座，余諸比丘，與王各次第而坐。於是大德阿摽

【現代漢語翻譯】『你的兒子名叫木叉伽摩尼阿婆耶（Mokkhagamani Abhaya），將來會在這裡建造一座大塔。』

國王又問摩哂陀（Mahinda）大德：『大德！佛法現在在師子國（Sri Lanka）紮根了嗎？』摩哂陀回答說：『還沒有。』國王問：『什麼時候才能紮根？』大德說：『如果師子國人出家，他們的父母都是師子國人，不混雜其他國家的人；如果出家后，能夠掌握法藏（Dhamma）和毗尼藏（Vinaya），那時佛法才能在師子國真正紮根。』國王又問大德，大德回答說：『您的外甥阿摽叉（Arittha），就是這位比丘，他對佛法非常勇猛。』國王又問：『我現在應該做什麼？』大德回答說：『應該建造一座僧眾集會堂。』國王回答說：『好啊。』

當時國王有一位大臣，名叫彌伽槃茶（Migabandha）。彌伽槃茶在他的住所建造了一座集會堂，和阿阇世王（Ajatasattu）的殿堂一樣。憑藉國王的威德建造完畢后，各種各樣的伎樂，各自自然地分佈在各個位置。國王心想：『我現在去看看佛法紮根的情況。』數百千人圍繞著國王，前往塔園。

善見律毗婆沙卷第三大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第四

蕭齊外國三藏僧伽跋陀羅譯

當時在塔園中，摩哂陀（Mahinda）與一千名比丘在一起，鋪設摩哂陀的座位，面朝南坐，又為大德阿摽叉（Arittha）鋪設座位，面朝北坐。大德摩哂陀，請阿摽叉擔任法師，阿摽叉仍然像過去的大德優波離（Upali）一樣。摩哂陀與六十八名大僧圍繞著法座。國王的弟弟，名叫末多婆耶（Mattabhaya）的比丘，與五百名比丘一起想要學習律藏，都圍繞著阿摽叉的高座，其餘的比丘，與國王依次而坐。於是大德阿摽叉

【English Translation】 'Your son, named Mokkhagamani Abhaya, will come here in the future and build a great stupa.'

The king further asked the Venerable Mahinda: 'Venerable Sir, has the Buddha's Dharma taken root in Sri Lanka now?' Mahinda replied, 'Not yet.' The king asked, 'When will it take root?' The Venerable Sir said, 'If people from Sri Lanka ordain, and their parents are all from Sri Lanka, not mixed with people from other countries; if after ordination, they can master the Dhamma (Doctrine) and the Vinaya (Discipline), then the Buddha's Dharma will truly take root in Sri Lanka.' The king further asked the Venerable Sir, who replied, 'Your nephew Arittha, this bhikkhu (monk), is extremely courageous in the Buddha's Dharma.' The king further asked, 'What should I do now?' The Venerable Sir replied, 'You should build a gathering hall for the Sangha (monastic community).' The king replied, 'Good.'

At that time, the king had a minister named Migabandha. Migabandha built a gathering hall at his residence, just like King Ajatasattu's palace. After it was built with the king's power, all kinds of music and entertainment were naturally arranged in various places. The king thought to himself, 'I will now go and see how the Buddha's Dharma is taking root.' Hundreds of thousands of people surrounded the king as he went to the Thuparama (stupa garden).

Samantapasadika Vinaya Commentary, Volume 3 Taisho Tripitaka Volume 24, No. 1462, Samantapasadika Vinaya Commentary

Samantapasadika Vinaya Commentary, Volume 4

Translated by Sanghabhadra of the Xiao Qi Dynasty

At that time, in the Thuparama (stupa garden), Mahinda, together with a thousand bhikkhus (monks), spread out Mahinda's seat and sat facing south, and also spread out a seat for the Venerable Arittha, facing north. The Venerable Mahinda invited Arittha to be the Dharma teacher, and Arittha remained like the Venerable Upali of the past. Mahinda and sixty-eight great monks surrounded the Dharma seat. The king's brother, a bhikkhu named Mattabhaya, together with five hundred bhikkhus, wanted to study the Vinaya (monastic discipline), and all surrounded Arittha's high seat, while the remaining bhikkhus sat in order with the king. Then the Venerable Arittha

叉，即便為說：『爾時佛住毗蘭若那鄰羅賓洲曼陀羅樹下說律。』敘說已，于虛空中天大叫稱：『善哉！善哉！』非時而雷電霹靂，地即大動種種神變。

「於是大德阿摽叉及摩哂陀，與愛盡六十人俱，復有六萬比丘圍繞，于塔園寺中說如來功德。如來哀愍眾生三業不善，是故說毗尼藏，以制伏身口意業，如來在世為聲聞弟子說律藏竟，然後入無餘涅槃。爾時眾中，而說偈言：

「『一切別眾住，　　大德六十八，　　共知律藏事，　　法王聲聞眾。　　愛盡得自在，　　神通三達智，　　以無上智慧，　　教化師子王。　　光照師子國，　　周遍無不睹，　　譬如大火聚，　　薪盡入涅槃。』

「諸大德涅槃后，諸弟子眷屬，名帝須達多、迦羅須末那、毗伽修摩那，此是大德阿摽叉弟子，如是師師相承展轉至今，是故第三集眾，眾中而問：『誰將律藏至師子國？』答：『是摩哂陀，摩哂陀之後阿摽叉、阿摽叉弟子，如是次第受持。譬如白琉璃器盛水，內外明徹水無漏落，諸大德持律藏，亦復如是。』乃至於今，若人有信心恒生慚愧好學戒律者，佛法得久住。是故人慾得佛法久住，先學毗尼藏。何以故？有饒益行者故。何謂饒益？若善男子好心出家，律藏即是父母。何以故？與其出家令得具

【現代漢語翻譯】現代漢語譯本叉（Chā），即便這樣說：『當時佛陀住在毗蘭若（Pílánruò）的那鄰羅賓洲（Nàlínluóbīnzhōu）曼陀羅樹（Màntuóluóshù）下宣說戒律。』敘述完畢，在虛空中天人大聲讚歎：『善哉！善哉！』非時節而雷電交加，大地隨即震動，出現種種神奇變化。

『於是大德阿摽叉（Ābiāochā）及摩哂陀（Móshěntuó），與斷盡煩惱的六十位阿羅漢一起，還有六萬比丘圍繞，在塔園寺中宣說如來的功德。如來哀憫眾生身口意三業不善，因此宣說毗尼藏（Pínízàng），用來制伏身口意三業。如來在世時為聲聞弟子宣說律藏完畢，然後進入無餘涅槃。』當時大眾中，有人說了這首偈頌：

『一切別眾住，大德六十八，　共知律藏事，法王聲聞眾。　愛盡得自在，神通三達智，　以無上智慧，教化師子王。　光照師子國，周遍無不睹，　譬如大火聚，薪盡入涅槃。』

『諸位大德涅槃后，他們的弟子眷屬，名叫帝須達多（Dìxūdáduō）、迦羅須末那（Jiāluósūmònà）、毗伽修摩那（Píjiāxiūmònà），這些人是大德阿摽叉（Ābiāochā）的弟子，就這樣師師相承，輾轉至今。因此在第三次結集時，大眾中有人問：『是誰將律藏帶到師子國（Shīziguó）？』回答說：『是摩哂陀（Móshěntuó），摩哂陀（Móshěntuó）之後是阿摽叉（Ābiāochā）、阿摽叉（Ābiāochā）的弟子，就這樣次第受持。譬如用白琉璃器盛水，內外明澈，水沒有漏掉，諸位大德持守律藏，也是這樣。』直到如今，如果有人有信心，恒常生起慚愧心，喜歡學習戒律，佛法就能長久住世。因此，人們想要佛法長久住世，首先要學習毗尼藏（Pínízàng）。為什麼呢？因為有饒益修行者的緣故。什麼是饒益呢？如果善男子以美好的心出家，律藏就是他們的父母。為什麼呢？因為它給予他們出家，使他們得到具

【English Translation】 English version Then, even if it were said: 『At that time, the Buddha dwelt in the Nigrodha Grove of Nalinrabinzu (Nàlínluóbīnzhōu) under the Mandara tree (Màntuóluóshù) in Veranja (Pílánruò), expounding the Vinaya.』 After this narration, a great voice from the heavens in the empty sky exclaimed: 『Excellent! Excellent!』 Untimely thunder and lightning struck, and the earth shook greatly, with all sorts of miraculous transformations.

『Then the great worthy Abiaocha (Ābiāochā), together with Mahendra (Móshěntuó), and sixty who had extinguished their defilements, surrounded by sixty thousand Bhikkhus, expounded the merits of the Tathagata in the Stupa Garden Monastery. The Tathagata, pitying beings' unwholesome actions of body, speech, and mind, therefore expounded the Vinaya Pitaka (Pínízàng) to subdue the actions of body, speech, and mind. The Tathagata, while in the world, having finished expounding the Vinaya Pitaka for the Sravaka disciples, then entered Nirvana without remainder.』 At that time, in the assembly, a verse was spoken:

『All dwell separately, Sixty-eight great worthies, Together knowing the Vinaya Pitaka, The Dharma King's Sravaka assembly. Defilements extinguished, attaining freedom, Supernatural powers, three kinds of wisdom, With unsurpassed wisdom, Teaching the Lion King. Light illuminates the Lion Country, Everywhere without exception, Like a great fire, Fuel exhausted, entering Nirvana.』

『After the Nirvana of the great worthies, their disciples and relatives, named Tishyadatta (Dìxūdáduō), Karasumana (Jiāluósūmònà), and Vigashumana (Píjiāxiūmònà), these were disciples of the great worthy Abiaocha (Ābiāochā), thus passing down from teacher to teacher until now. Therefore, at the third convocation, someone in the assembly asked: 『Who brought the Vinaya Pitaka to the Lion Country (Shīziguó)?』 The answer was: 『It was Mahendra (Móshěntuó), after Mahendra (Móshěntuó) came Abiaocha (Ābiāochā), and the disciples of Abiaocha (Ābiāochā), thus receiving and upholding it in succession. Just as water is held in a white crystal vessel, clear inside and out, with no leakage, so too do the great worthies uphold the Vinaya Pitaka.』 Even to this day, if people have faith, constantly generate shame and remorse, and love to study the precepts, the Buddha-dharma will endure long. Therefore, if people wish the Buddha-dharma to endure long, they must first study the Vinaya Pitaka (Pínízàng). Why? Because it benefits practitioners. What is the benefit? If a good man leaves home with a good heart, the Vinaya Pitaka is their parents. Why? Because it gives them ordination, enabling them to obtain full

足教學威儀，依止律藏自身持戒，能斷他疑，若入僧中無所畏懼，若有犯罪依律結判，令法久住。」

諸法師言：「佛語比丘：『若受持此律，有五事利。何謂為五？一者、自能持戒，二者、能斷他疑，三者、入僧無畏，四者、建立佛法，五者、令法久住。』佛說持律人即是功德根，因根故攝領諸法。」

法師曰：「佛說戒律，為欲止惡因，止惡故生不悔心，因不悔心故，得生歡喜。因歡喜故，得生安樂。因安樂故，得生三昧。因三昧故，得生慧眼。因生慧眼故，而生厭污。因厭污故，而得離欲。因離欲故，而生度脫。因度脫故，得度脫智。因度脫智，次第得入涅槃。為欲言故，為欲說故，為依止故，為欲聞故，如是次第心得度脫智，是故慇勤當學毗尼。此是毗尼處說根本。」

法師曰：「而說偈言：

「『若人時何故受持，　　若人將耶若處住。』

「已說此，次第今說。

「此是偈義，今當說律外序也。

「爾時為初，義非一種，我今當演毗尼義，是故律中說，爾時佛住毗蘭若。初義者，爾時尊者舍利弗從三昧起，請佛結戒。是時佛住毗蘭若。爾時者，發起義。是時者，即說其事。何以故？如律所說，爾時須提那與故二作不凈故，是時佛因須提那故，為聲聞結戒，此是初

【現代漢語翻譯】現代漢語譯本：能以教法規範行爲，依靠律藏堅持戒律，能夠消除他人的疑惑，如果進入僧團中便無所畏懼，如果有人犯了戒律，就按照戒律進行判決，使佛法長久住世。諸位法師說：『佛對比丘說：『如果受持此戒律，有五種利益。哪五種呢？第一，自己能夠持戒；第二，能夠消除他人的疑惑；第三，進入僧團沒有畏懼；第四，建立佛法；第五，使佛法長久住世。』佛說持戒律的人就是功德的根本，因為這個根本的緣故，能夠攝取和領導各種法。』法師說：『佛說戒律，是爲了阻止惡的因緣，阻止了惡的因緣，所以產生不後悔的心，因為不後悔的心，所以能夠產生歡喜。因為歡喜，所以能夠產生安樂。因為安樂，所以能夠產生三昧（Samadhi，專注）。因為三昧，所以能夠產生慧眼。因為產生慧眼，所以產生厭惡和污穢感。因為厭惡和污穢感，所以能夠離開慾望。因為離開慾望，所以能夠產生解脫。因為解脫，所以得到解脫的智慧。因為解脫的智慧，次第地進入涅槃（Nirvana，寂滅）。爲了說這個緣故，爲了講述這個緣故，爲了依靠這個緣故，爲了聽聞這個緣故，像這樣次第地心得解脫的智慧，所以要慇勤地學習毗尼（Vinaya，戒律）。這是毗尼之處所說的根本。』法師說：『並且說了偈語：』『如果有人在什麼時候受持，如果有人將它放在哪裡居住。』『已經說了這些，接下來現在說。』『這是偈語的含義，現在應當說戒律之外的序言。』『那時是最初，意義不是一種，我現在應當演說毗尼的意義，所以戒律中說，那時佛住在毗蘭若（Veranja）。最初的意義是，那時尊者舍利弗（Sariputra）從三昧中起身，請求佛陀制定戒律。那時佛住在毗蘭若。那時，是發起的意思。是時，就是說這件事。為什麼呢？如戒律所說，那時須提那（Sudinna）與已婚婦女行不凈行，所以那時佛因為須提那的緣故，為聲聞（Sravaka，弟子）制定戒律，這是最初。

【English Translation】 English version: 'Able to teach with dignified conduct, relying on the Vinaya Pitaka (collection of monastic rules) to uphold precepts, capable of dispelling others' doubts, fearless when entering the Sangha (monastic community), and if someone commits an offense, judging according to the precepts, ensuring the Dharma (teachings) endures.' The Dharma masters said: 'The Buddha told the Bhikkhus (monks): 'If you uphold these precepts, there are five benefits. What are the five? First, you can uphold the precepts yourself; second, you can dispel others' doubts; third, you have no fear entering the Sangha; fourth, you establish the Buddha's Dharma; fifth, you ensure the Dharma endures.' The Buddha said that those who uphold the precepts are the root of merit, and because of this root, they can gather and lead all Dharmas.' The Dharma master said: 'The Buddha taught the precepts in order to stop the causes of evil. By stopping the causes of evil, one generates a heart of no regret. Because of a heart of no regret, one can generate joy. Because of joy, one can generate peace and happiness. Because of peace and happiness, one can generate Samadhi (concentration). Because of Samadhi, one can generate the eye of wisdom. Because of generating the eye of wisdom, one generates aversion and defilement. Because of aversion and defilement, one can be free from desire. Because of being free from desire, one can generate liberation. Because of liberation, one obtains the wisdom of liberation. Because of the wisdom of liberation, one gradually enters Nirvana (liberation from suffering). For the sake of speaking this, for the sake of explaining this, for the sake of relying on this, for the sake of hearing this, in this way, one gradually obtains the wisdom of liberation, therefore, one should diligently study the Vinaya (monastic discipline). This is the fundamental teaching of the Vinaya.' The Dharma master said: 'And spoke the verse:' 'If a person upholds it at what time, if a person takes it where to dwell.' 'Having said this, now we will speak in order.' 'This is the meaning of the verse, now we should speak of the preface outside the precepts.' 'At that time was the beginning, the meaning is not of one kind, I should now expound the meaning of the Vinaya, therefore it is said in the precepts, at that time the Buddha dwelt in Veranja (a place). The initial meaning is, at that time the Venerable Sariputra (a disciple of the Buddha) arose from Samadhi, and requested the Buddha to establish precepts. At that time the Buddha dwelt in Veranja. At that time, is the meaning of initiating. At that time, is to speak of the event. Why? As the precepts say, at that time Sudinna (a monk) engaged in impure conduct with a married woman, therefore at that time the Buddha, because of Sudinna, established precepts for the Sravakas (disciples), this is the beginning.'

義。爾時檀尼咤比丘偷王材，是時佛于王舍城結戒亦如是。爾時者，亦是發起義，亦是因義。佛婆伽婆，后當解。住者，行立坐臥。毗蘭若者，是國名也。那鄰羅者，即夜叉名，因夜叉鬼依此樹故而號之。賓洲曼陀羅者，此是練木樹也。樹下者，日當中陰所覆處是也。又言：『無風時，葉落墮地處是。』」

問曰：「如來何以在此樹下住？」

答曰：「此樹郁茂，林中第一，去城不遠，往來便易。」

問曰：「如來住毗蘭若，復言住在樹下，如來不應二處住。」

答言：「勿作此難。毗蘭若者，往來處也，樹下者，即是住處。」

問曰：「優波離何以說毗蘭若？」

答曰：「哀愍白衣故。」

問曰：「何以樹下住？」

答曰：「為諸弟子順出家法除貪慾故。」

問曰：「何以依近於國？」

答曰：「為四大故。」

問曰：「前句者，為說法故，后句者，如來欲入靜故；前句者，慈悲所牽，后句者，從苦入樂故；前句者，為安樂眾生故，后句者，自安樂身故；前句者，佈施法與眾生故，后句者，自除聖利滿足；前句者，為眾生作橋樑故，后句，為諸天人故；前句者，同眾生故，后句者，不與眾生同故；前句者，唯佛一人三界獨尊，眾生因佛故，得

【現代漢語翻譯】現代漢語譯本：義。當時檀尼咤比丘偷盜木材，那時佛陀在王舍城結戒也是這樣。『爾時』，也是發起的意義，也是原因的意義。『佛婆伽婆』，後面會解釋。『住』，指行走、站立、坐著、躺臥。『毗蘭若』，是一個國家的名字。『那鄰羅』，是夜叉（Yaksa，一種鬼神）的名字，因為夜叉鬼依附在這棵樹上所以這樣稱呼它。『賓洲曼陀羅』，這是一種練木樹。『樹下』，指太陽當空時陰影覆蓋的地方。也有說：『沒有風的時候，樹葉掉落的地方。』

問：『如來為什麼在這棵樹下居住？』

答：『這棵樹鬱鬱蔥蔥，是樹林中最好的，離城不遠，來往方便。』

問：『如來住在毗蘭若（Viranjaka），又說住在樹下，如來不應該住在兩個地方。』

答：『不要這樣提問。毗蘭若（Viranjaka）是往來的地方，樹下才是居住的地方。』

問：『優波離（Upali）為什麼說毗蘭若（Viranjaka）？』

答：『因為憐憫在家信徒的緣故。』

問：『為什麼住在樹下？』

答：『爲了讓弟子們遵循出家的方法，去除貪慾的緣故。』

問：『為什麼靠近國家？』

答：『爲了四大（四大元素）的緣故。』

問：『前一句，是爲了說法的緣故；后一句，是如來想要進入禪定的緣故；前一句，是慈悲心所牽引；后一句，是從痛苦進入快樂的緣故；前一句，是爲了安樂眾生的緣故；后一句，是爲了自己安樂身體的緣故；前一句，是佈施佛法給眾生的緣故；后一句，是自己去除煩惱，聖潔的利益得到滿足；前一句，是為眾生做橋樑的緣故；后一句，是爲了諸天和人的緣故；前一句，是與眾生同甘共苦；后一句，是不與眾生相同；前一句，唯有佛一人在三界獨尊，眾生因為佛的緣故，才能得到…』

【English Translation】 English version: Meaning. At that time, the Bhikkhu（Buddhist monk） Tanika stole wood, and at that time, the Buddha established precepts in Rajagrha（Wang舍城） in the same way. 'At that time' also means initiation, and also means cause. 'Buddha Bhagavan（佛婆伽婆）' will be explained later. 'Dwelling' refers to walking, standing, sitting, and lying down. 'Viranjaka（毗蘭若）' is the name of a country. 'Nalara（那鄰羅）' is the name of a Yaksa（夜叉，a type of spirit）, because the Yaksa spirit relies on this tree, it is named after it. 'Pinzhou Mandala（賓洲曼陀羅）' is a kind of Lianmu tree. 'Under the tree' refers to the place covered by shadows when the sun is in the sky. It is also said: 'When there is no wind, it is the place where leaves fall to the ground.'

Question: 'Why does the Tathagata（如來） dwell under this tree?'

Answer: 'This tree is lush and the best in the forest, not far from the city, and easy to travel to and from.'

Question: 'The Tathagata（如來） dwells in Viranjaka（毗蘭若）, and also says that he dwells under the tree. The Tathagata（如來） should not dwell in two places.'

Answer: 'Do not make this difficult question. Viranjaka（毗蘭若） is a place to come and go, and under the tree is the place to dwell.'

Question: 'Why does Upali（優波離） say Viranjaka（毗蘭若）?'

Answer: 'Because of compassion for the lay people.'

Question: 'Why dwell under the tree?'

Answer: 'In order for the disciples to follow the Dharma（佛法） of leaving home and eliminate greed.'

Question: 'Why rely close to the country?'

Answer: 'For the sake of the four great elements (四大).'

Question: 'The previous sentence is for the sake of preaching the Dharma（佛法）, the latter sentence is because the Tathagata（如來） wants to enter meditation; the previous sentence is driven by compassion, the latter sentence is from suffering to happiness; the previous sentence is for the sake of peace and happiness for sentient beings, the latter sentence is for the sake of one's own peace and happiness; the previous sentence is for the sake of giving the Dharma（佛法） to sentient beings, the latter sentence is for the sake of eliminating one's own afflictions and fulfilling holy benefits; the previous sentence is for the sake of building a bridge for sentient beings, the latter sentence is for the sake of gods and humans; the previous sentence is the same as sentient beings, the latter sentence is not the same as sentient beings; the previous sentence is that only the Buddha is the only one honored in the three realms, and sentient beings can obtain because of the Buddha...'

大安樂，是謂為一；后句者，因佛生在林中樂樹下故。」

法師曰：「此義甚廣，我今略說。與大比丘僧俱者，大者，因小有大故，所以比丘僧功德極大名為大。復有大義，最小者得須陀洹道故。復有大義，五百大眾集故。僧者，等戒、等見、等智、等眾，是為僧也。俱者，共在一處。五百比丘者，五百數也。毗蘭若婆羅門者，生於毗蘭若國，因國號之。婆羅門者，凈行也。又復婆羅者，知外道圍陀書，門者聞也。佛經言婆羅門者，能除煩惱，門者聽也，聲徹于耳，因他語故而知法。沙門瞿曇者，滅惡法也。瞿曇者，婆羅門以姓喚故。釋迦種子者，釋迦種者，指示大姓；離釋種出家，此是演發心信樂出家也。或有負債出家，或有失國出家，或有貧窮出家，或有避王使出家，如來不如此出家。如是好名聞者，如是，足句也。好者，與眾善會，復言最上。名聞者，讚歎受名，又言令他知之。

「婆伽者，此是初如來十號，令眾生信心於佛，是故法師演出如來功德。

「阿羅者，是三界車輻，漢者，打壞三界車輻，所以如來打壞三界車輻，故名阿羅漢也。又言：『阿羅者殺賊，所以如來殺煩惱賊，故名阿羅漢。』又言：『阿羅者，一切惡業。漢者，遠住。三界為車，無明愛緣行者為輻，老死者為輞，受生

【現代漢語翻譯】現代漢語譯本：『大安樂』，這是指唯一；后一句，是因為佛陀出生在林中樂樹下。」

法師說：『這個意義非常廣泛，我現在簡略地說。『與大比丘僧俱』，『大』，是因為小中有大，所以比丘僧的功德極大，名為『大』。還有『大』的意義，最小的也證得了須陀洹（Sotapanna）果位。還有『大』的意義，五百大眾聚集在一起。『僧』，是指戒律相同、見解相同、智慧相同、大眾相同，這就是『僧』的含義。『俱』，是指共同在一處。『五百比丘』，就是五百這個數字。『毗蘭若婆羅門』（Veranjaka Brahmana），是出生在毗蘭若國（Veranja），因此用國名來稱呼他。『婆羅門』（Brahmana），是指凈行的人。還有，『婆羅』是指通曉外道的吠陀（Veda）書籍，『門』是指聽聞。佛經里說的『婆羅門』，是指能夠去除煩惱，『門』是指聽聞，聲音傳到耳朵里，因為聽了別人的話而瞭解佛法。『沙門瞿曇』（Samana Gotama），是指滅除惡法。『瞿曇』（Gotama），是婆羅門用姓氏來稱呼他。『釋迦種子』，『釋迦種』，是指示偉大的姓氏；離開釋迦族出家，這是爲了闡述發心信樂而出家。有的是因為負債而出家，有的是因為失去國家而出家，有的是因為貧窮而出家，有的是爲了躲避國王的使者而出家，如來（Tathagata）不是這樣出家的。『如是好名聞』，『如是』，是句子的開頭。『好』，是指與眾多善事相應，又說是最上的。『名聞』，是指讚歎接受名聲，又指使他人知曉。

『婆伽』（Bhagavat），這是最初如來（Tathagata）的十個稱號，使眾生對佛陀產生信心，所以法師闡述如來的功德。

『阿羅』，是三界車子的輪輻，『漢』，是打壞三界車子的輪輻，所以如來打壞了三界車子的輪輻，因此名為阿羅漢（Arhat）。又說：『阿羅』是殺賊，所以如來殺死了煩惱賊，因此名為阿羅漢。』又說：『阿羅』，是指一切惡業。『漢』，是指遠離。三界是車子，無明、愛、緣、行是輪輻，老死是車輞，受生

【English Translation】 English version: 'Great Bliss', this is said to be the one; the following phrase is because the Buddha was born under the Joyful Tree in the forest.

The Dharma master said, 'This meaning is very broad, I will now explain it briefly. 'Together with the great Bhikkhu Sangha', 'great' is because there is greatness in the small, therefore the merits of the Bhikkhu Sangha are extremely great, hence the name 'great'. There is also the meaning of 'great', as the smallest attains the Sotapanna fruit. There is also the meaning of 'great', as five hundred people gathered together. 'Sangha' refers to those who are equal in precepts, equal in views, equal in wisdom, and equal in assembly, this is the meaning of 'Sangha'. 'Together' means being in the same place. 'Five hundred Bhikkhus' is the number five hundred. 'Veranjaka Brahmana' was born in the country of Veranja, hence he is named after the country. 'Brahmana' refers to a person of pure conduct. Furthermore, 'Brahma' refers to knowing the Vedas of external paths, 'mana' refers to hearing. The 'Brahmana' in the Buddhist scriptures refers to one who can remove afflictions, 'mana' refers to listening, the sound reaches the ears, and one understands the Dharma because of hearing others' words. 'Samana Gotama' refers to extinguishing evil dharmas. 'Gotama' is the surname used by the Brahmanas to address him. 'Descendant of the Sakyas', 'Sakyas' indicates a great lineage; leaving the Sakya clan to become a monk, this is to elaborate on the aspiration to leave home with faith and joy. Some leave home because of debt, some leave home because of losing their country, some leave home because of poverty, some leave home to avoid the king's messengers, the Tathagata did not leave home in this way. 'Such good renown', 'such' is the beginning of the sentence. 'Good' refers to being in accordance with many good deeds, and is also said to be the highest. 'Renown' refers to praising and receiving fame, and also refers to making others know.

'Bhagavat' is the first of the ten titles of the Tathagata, causing sentient beings to have faith in the Buddha, therefore the Dharma master elaborates on the merits of the Tathagata.

'Ara' is the spoke of the three realms' chariot, 'han' is breaking the spoke of the three realms' chariot, therefore the Tathagata broke the spoke of the three realms' chariot, hence the name Arhat. It is also said: 'Ara' is killing thieves, therefore the Tathagata killed the thieves of afflictions, hence the name Arhat.' It is also said: 'Ara' refers to all evil deeds. 'Han' refers to dwelling far away. The three realms are the chariot, ignorance, love, conditions, and actions are the spokes, old age and death are the rim, and rebirth

者為轂，諸煩惱者為軸。無始世界流轉不住，佛于菩提樹下，以戒為平地，以精進為腳足，至心為手，智慧為斧，斫斷三界車輻。』

「又言：『無始世界者為車，無明為轂，老死為輞，十惡為輻。何以故？不知苦法。若生欲界，因無明故造作三業；若生色界，造作色界業；若生無色界，造作無色界業。于欲界中，緣無明故受識，色界中亦爾，于無色界中，無明緣也。又于欲界中名色，欲界中六入緣無明；欲界中名色，色界中三入，緣于無色界中無明。色界中一入，緣于欲界中六入，欲界中六觸，緣於色界中三入。色界中三觸，緣于無色界中一入；無色界中一受，緣于欲界中六觸。欲界六樂，緣於色界中三觸；色界中三樂，緣于無色中一觸，無色中一樂，緣于欲界中六樂。欲界六樂者，生六愛，緣於色界中三樂，色界中三愛，緣于無色界中一樂，無色界中一愛，緣處處愛。生於生中，若人於五欲中，我欲行欲自受欲故，身口意不善行具足者，即入地獄。于地獄中，因業故，受生受生，此是業生也。因業生五陰，次五陰老，老者熟，壞五陰者，謂之死也。於三界中我欲，于天上行欲，起立善行，或忍辱，因善行故，得生天上，此是因善業故，而復生。有一人，我欲受梵天樂，因樂受故，憶念四法。何謂為四？慈悲

【現代漢語翻譯】現代漢語譯本『那些是車轂，各種煩惱是車軸。從無始以來，世界不停地流轉，佛陀在菩提樹下，以戒律為平地，以精進為雙腳，以至誠的心為雙手，用智慧為斧頭，砍斷了三界之車的輻條。』

又說：『無始以來的世界是車，無明（avidyā）是車轂，衰老和死亡是車輞，十惡業是輻條。為什麼這樣說呢？因為不瞭解苦的真諦。如果眾生生於欲界（Kāmadhātu），因為無明而造作身、口、意三業；如果生於色界（Rūpadhātu），就造作色界之業；如果生於無色界（Arūpadhātu），就造作無色界之業。在欲界中，因為無明而產生識；在色界中也是如此；在無色界中，無明也是緣。又在欲界中，名是緣，色界中六入（ṣaḍāyatana）緣于無明；欲界中名是緣，色界中三入，緣于無色界中的無明。色界中一入，緣于欲界中的六入，欲界中的六觸（ṣaḍsparśa），緣於色界中的三入。色界中的三觸，緣于無色界中的一入；無色界中的一受（vedanā），緣于欲界中的六觸。欲界的六樂，緣於色界中的三觸；色界中的三樂，緣于無色界中的一觸，無色界中的一樂，緣于欲界中的六樂。欲界的六樂，產生六愛，緣於色界中的三樂，色界中的三愛，緣于無色界中的一樂，無色界中的一愛，緣于處處生愛。在生死中不斷輪迴，如果有人在五欲（pañca kāmaguṇāḥ）中，想要行欲、自己享受慾望，因此身口意做出不善的行為，就會墮入地獄。在地獄中，因為業力，不斷地受生，這就是業生。因為業而生五陰（pañca skandha），五陰之後是衰老，衰老意味著成熟，五陰的壞滅，就叫做死亡。在三界（trayo dhātavaḥ）中，如果想要在天上行欲，發起善行，或者忍辱，因為這些善行，就能生到天上，這是因為善業而再次投生。有一個人，想要享受梵天（Brahmā）之樂，因為享受快樂，而憶念四法。什麼是四法呢？慈悲（maitrī karuṇā）』

【English Translation】 English version 『Those are the hubs, and the various afflictions are the axles. From beginningless time, the world has been constantly revolving. The Buddha, under the Bodhi tree, used precepts as level ground, diligence as feet, a sincere mind as hands, and wisdom as an axe to cut off the spokes of the three realms』 chariot.』

It is also said: 『The beginningless world is the chariot, ignorance (avidyā) is the hub, old age and death are the rim, and the ten unwholesome actions are the spokes. Why is this so? Because one does not understand the truth of suffering. If beings are born in the desire realm (Kāmadhātu), they create the three karmas of body, speech, and mind due to ignorance. If they are born in the form realm (Rūpadhātu), they create form realm karma. If they are born in the formless realm (Arūpadhātu), they create formless realm karma. In the desire realm, consciousness arises due to ignorance; it is the same in the form realm; in the formless realm, ignorance is also the condition. Furthermore, in the desire realm, name is the condition, and the six sense bases (ṣaḍāyatana) in the form realm arise from ignorance. In the desire realm, name is the condition, and the three sense bases in the form realm arise from ignorance in the formless realm. One sense base in the formless realm arises from the six sense bases in the desire realm. The six contacts (ṣaḍsparśa) in the desire realm arise from the three sense bases in the form realm. The three contacts in the form realm arise from the one sense base in the formless realm. The one feeling (vedanā) in the formless realm arises from the six contacts in the desire realm. The six pleasures of the desire realm arise from the three contacts in the form realm. The three pleasures of the form realm arise from the one contact in the formless realm, and the one pleasure of the formless realm arises from the six pleasures of the desire realm. The six pleasures of the desire realm give rise to six kinds of craving, which are conditioned by the three pleasures of the form realm. The three cravings of the form realm are conditioned by the one pleasure of the formless realm, and the one craving of the formless realm is conditioned by craving everywhere. Rebirth after rebirth, if someone in the five desires (pañca kāmaguṇāḥ) wants to engage in desire, enjoy desire for themselves, and thus performs unwholesome actions with body, speech, and mind, they will fall into hell. In hell, due to karma, they are constantly reborn, and this is karma-born. Because of karma, the five aggregates (pañca skandha) arise, and after the five aggregates comes old age. Old age means maturity, and the destruction of the five aggregates is called death. In the three realms (trayo dhātavaḥ), if one desires to engage in desire in the heavens, initiates good deeds, or practices patience, because of these good deeds, one can be born in the heavens. This is because of good karma that one is reborn again. There is a person who wants to enjoy the bliss of Brahmā, and because of enjoying pleasure, he remembers four things. What are the four things? Loving-kindness and compassion (maitrī karuṇā)』

喜舍。心憶已具足，得生梵天。于梵天中，生因業故，此是業生。復有一人，我欲生無色界，我次生非想非非想天，恒自入禪思惟，即生此處，此是因業得生。餘者次第汝自當知。』

「過去當來二世，皆從無明緣行，我今略說，余汝自廣說。無明緣行，此是一品。六識、名色、六入、六觸、六樂，此是一品。愛取生，此是一品。有老死，此是一品。前品者，過去世也，中二品者，現在世，后品者老死，此是當來世也。取無明緣行者，連得愛受，此不得相離，此五法過去世也。中品六入為初，此是果報，若取愛受者，連得無明，此五法，今業生也。有老死者，一切五法，餘者六識，為初后悉入，此是當來世生。

「若分別說者，有二十四種。緣行六識，此二者中間為一品，受愛於二中間為一品，生有者於二中間為一品，合有三品四段，因品故，生二十種本起因緣。如來已見觀度，真實知故，以真實智，名為實知。見者，何謂為見？見者達故，名為見也。觀者，何謂為觀？遍知一切，故名為觀。以知觀見度，如來真實知已，生厭患想，便生離心，欲得度脫，先壞三界車輻故，名為阿羅漢。又羅漢名者是應供。」

問曰：「何謂名為應供？」

「受人天供養故，名為應供。昔有梵王，以寶大如須

【現代漢語翻譯】現代漢語譯本：『喜舍（Xishe，給予和分享的喜悅）。心中憶念已經具足，就能得以往生梵天（Fantian，色界的第一層天）。在梵天之中，因為過去所造的業力，所以能夠出生在那裡，這就是業力所生。還有一種人，心想我要生到無想天（Wuxiangtian，色界第四禪天），或者我下一次要生到非想非非想天（Feixiangfeifeixiangtian，無色界的最高層天），於是經常自己入禪思惟，就能生到這些地方，這就是因為修習禪定而得生。其餘的次第，你自己應當知道。』『過去和未來兩世，都是從無明（Wuming，ignorance）緣行（Xing，actions）而生起的，我現在簡略地說，其餘的你自己詳細解說。無明緣行，這是一個品類。六識（Liushi，six consciousnesses）、名色（Mingse，name and form）、六入（Liuru，six entrances）、六觸（Liuchu，six contacts）、六樂（Liule，six feelings），這是一個品類。愛（Ai，craving）取（Qu，grasping）生（Sheng，becoming），這是一個品類。有（You，existence）老死（Laosi，old age and death），這是一個品類。前面的品類，是過去世；中間的兩個品類，是現在世；後面的品類老死，是未來世。取無明緣行的人，連帶著得到愛和受（Shou，feeling），這些是不能互相分離的，這五法是過去世。中間的品類以六入為開始，這是果報。如果取愛和受，連帶著得到無明，這五法是現在的業力所生。有和老死，以及一切五法，其餘的六識，從開始到最後都包含在內，這是未來世的生起。『如果分別解說，有二十四種。緣行和六識，這兩者中間為一個品類，受和愛在兩者中間為一個品類，生和有在兩者中間為一個品類，合起來有三個品類四個階段，因為因的品類，產生二十種本起因緣。如來（Rulai，Tathagata）已經見到、觀察和度量，真實地知道，用真實的智慧，稱為實知。見，什麼叫做見？見就是通達，所以稱為見。觀，什麼叫做觀？普遍地知道一切，所以稱為觀。用知、觀、見來度量，如來真實地知道之後，產生厭患的想法，就產生離心，想要得到解脫，首先破壞三界（Sanjie，three realms）的車輻，所以稱為阿羅漢（A luohan，Arhat）。阿羅漢的意思是應供。』問：『什麼叫做應供？』『接受人天供養，所以稱為應供。過去有梵王（Fanwang，Brahma king），用寶物大如須彌山（Xumi Shan，Mount Sumeru）...

【English Translation】 English version: 'Joyful giving. If the mind remembers having fulfilled these, one will be reborn in the Brahma Heaven (Fantian, the first heaven of the Form Realm). Within the Brahma Heaven, due to the karma created in the past, one is born there; this is birth from karma. Furthermore, there is a person who thinks, 'I wish to be born in the Heaven of Non-Perception (Wuxiangtian, the fourth Dhyana heaven of the Form Realm), or I wish to be born next in the Heaven of Neither Perception Nor Non-Perception (Feixiangfeifeixiangtian, the highest heaven of the Formless Realm),' and constantly enters into meditative thought, and is thus born in these places; this is birth obtained through the karma of meditation. You should understand the remaining order yourself.' 'The past and future two lifetimes both arise from ignorance (Wuming) conditioning actions (Xing). I will now speak briefly; you should explain the rest in detail yourself. Ignorance conditioning actions, this is one category. The six consciousnesses (Liushi), name and form (Mingse), the six entrances (Liuru), the six contacts (Liuchu), the six feelings (Liule), this is one category. Craving (Ai), grasping (Qu), becoming (Sheng), this is one category. Existence (You), old age and death (Laosi), this is one category. The first category is the past lifetime; the middle two categories are the present lifetime; the last category, old age and death, is the future lifetime. Those who take ignorance conditioning actions, along with craving and feeling (Shou), these cannot be separated from each other; these five dharmas are the past lifetime. The middle category, beginning with the six entrances, this is the result. If one takes craving and feeling, along with ignorance, these five dharmas are born from present karma. Existence and old age and death, and all five dharmas, the remaining six consciousnesses, from beginning to end are all included; this is the arising of the future lifetime.' 'If explained separately, there are twenty-four kinds. Actions conditioning the six consciousnesses, these two in the middle are one category; feeling and craving in the middle are one category; becoming and existence in the middle are one category; together there are three categories and four stages. Because of the category of cause, twenty kinds of original causes arise. The Tathagata (Rulai) has already seen, observed, and measured, and knows truly; with true wisdom, it is called true knowledge. Seeing, what is called seeing? Seeing is understanding, therefore it is called seeing. Observing, what is called observing? Knowing everything universally, therefore it is called observing. Using knowledge, observation, and seeing to measure, after the Tathagata truly knows, he generates a thought of disgust, and then generates a mind of detachment, desiring to obtain liberation, first destroying the spokes of the wheel of the three realms (Sanjie), therefore he is called an Arhat (A luohan). The name Arhat means worthy of offerings.' Question: 'What is called worthy of offerings?' 'Receiving offerings from humans and devas, therefore it is called worthy of offerings. In the past, there was a Brahma King (Fanwang), with a treasure as large as Mount Sumeru (Xumi Shan)...'

彌供養如來，是故名為應供。爾時世間大王，瓶沙王、拘沙羅王等，複種種供養，是名應供。佛涅槃后閻浮利大王，名阿育，復以金錢九十六億，起八萬四千寶塔，復大種種佈施，是名應供。余諸大眾供養者不可稱計。又言：『阿羅漢者，羅漢者覆藏義，阿者無也，名無覆藏。何謂無覆藏？譬如世人作罪恒自覆藏，如來於中永無故，名無覆藏。』

「三藐三佛陀者，善知一切法故，名三藐三佛陀。言佛陀者，法應知而知，法應棄者而棄，應出者而出，是名佛陀。又言佛陀復有別義。何者？以慧眼若見苦諦、集諦、滅諦、道諦，次第明見，是佛陀也。色、聲、香、味、觸、法，眼識、耳識、鼻識、舌識、身識、意識，眼觸、耳觸、鼻觸、舌觸、身觸、意觸，眼記、耳記、鼻記、舌記、身記、意記，眼念、耳念、鼻念、舌念、身念、意念，眼愛、耳愛、鼻愛、舌愛、身愛、意愛，眼思、耳思、鼻思、舌思、身思、意思，五陰十觀法、十思、十念，膀脹為初，如是有十，段為初，有三十二、十二入、十八界，欲生為初，九四禪為初，慈為初。復有四無色禪，有四無色三昧，有四十二因緣，逆觀老死憂悲乃至無明，次第觀乃至老病死苦惱。老病者，苦諦；有者，集諦；從二者出，名滅諦；知方便滅，名為道諦。如來一一

【現代漢語翻譯】現代漢語譯本：彌供養如來（Tathagata，如來的稱號之一），因此被稱為應供（Arhat，阿羅漢的稱號之一）。當時世間的國王，如瓶沙王（Bimbisara，古印度摩揭陀國王）和拘沙羅王（Prasenajit，古印度拘薩羅國王）等，也做了各種各樣的供養，這也被稱為應供。佛陀涅槃后，閻浮提（Jambudvipa，古印度）的大王，名叫阿育（Ashoka，孔雀王朝國王），又用九十六億金錢建造了八萬四千座寶塔，還做了各種各樣的佈施，這也被稱為應供。其他大眾的供養更是不可計數。還有人說：『阿羅漢（Arhat）的意思是覆藏，阿（A）的意思是沒有，所以稱為沒有覆藏。』什麼叫做沒有覆藏呢？譬如世人作了罪惡總是自己掩蓋，如來（Tathagata）心中永遠沒有罪惡，所以稱為沒有覆藏。

『三藐三佛陀（Samyaksambuddha，正等覺）的意思是，善於知曉一切法，所以稱為三藐三佛陀。』佛陀（Buddha）的意思是，應該知道的法就知曉，應該捨棄的法就捨棄，應該出離的法就出離，這就是佛陀。還有，佛陀還有其他的含義。是什麼呢？用智慧之眼明見苦諦（Dukkha Satya，苦的真諦）、集諦（Samudaya Satya，苦的根源的真諦）、滅諦（Nirodha Satya，滅苦的真諦）、道諦（Magga Satya，通往滅苦之道的真諦），次第分明地見到這些，這就是佛陀。色（rupa，形態）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，事物），眼識（caksu-vijnana，視覺意識）、耳識（shrotra-vijnana，聽覺意識）、鼻識（ghrana-vijnana，嗅覺意識）、舌識（jihva-vijnana，味覺意識）、身識（kaya-vijnana，觸覺意識）、意識（mano-vijnana，意識），眼觸（caksu-samsparsha，視覺接觸）、耳觸（shrotra-samsparsha，聽覺接觸）、鼻觸（ghrana-samsparsha，嗅覺接觸）、舌觸（jihva-samsparsha，味覺接觸）、身觸（kaya-samsparsha，觸覺接觸）、意觸（mano-samsparsha，意識接觸），眼記（caksu-samjna，視覺記憶）、耳記（shrotra-samjna，聽覺記憶）、鼻記（ghrana-samjna，嗅覺記憶）、舌記（jihva-samjna，味覺記憶）、身記（kaya-samjna，觸覺記憶）、意記（mano-samjna，意識記憶），眼念（caksu-smrti，視覺念頭）、耳念（shrotra-smrti，聽覺念頭）、鼻念（ghrana-smrti，嗅覺念頭）、舌念（jihva-smrti，味覺念頭）、身念（kaya-smrti，觸覺念頭）、意念（mano-smrti，意識念頭），眼愛（caksu-trsna，視覺愛慾）、耳愛（shrotra-trsna，聽覺愛慾）、鼻愛（ghrana-trsna，嗅覺愛慾）、舌愛（jihva-trsna，味覺愛慾）、身愛（kaya-trsna，觸覺愛慾）、意愛（mano-trsna，意識愛慾），眼思（caksu-vitarka，視覺思考）、耳思（shrotra-vitarka，聽覺思考）、鼻思（ghrana-vitarka，嗅覺思考）、舌思（jihva-vitarka，味覺思考）、身思（kaya-vitarka，觸覺思考）、意思（mano-vitarka，意識思考），五陰（Panca-skandha，構成個體的五種要素）十觀法、十思、十念，以身體腫脹為開始的十種觀想，以段食為開始的三十二種不凈觀，十二入（dvadasayatana，十二處）、十八界（astadasadhatu，十八界），以欲生為開始，九種或四禪（dhyana，禪那）為開始，以慈（metta，慈愛）為開始。還有四無色禪（arupa-dhyana，無色禪定），有四無色三昧（arupa-samadhi，無色三摩地），有十二因緣（dvadasanga-pratityasamutpada，十二緣起），逆向觀察老死憂悲乃至無明，次第觀察乃至老病死苦惱。老病是苦諦；有是集諦；從這二者出離，名為滅諦；知道方便滅除，名為道諦。如來一一

【English Translation】 English version: Because the Tathagata (Tathagata, one of the titles of the Buddha) is worthy of offerings, he is called Arhat (Arhat, one of the titles of the Arhat). At that time, the kings of the world, such as King Bimbisara (Bimbisara, King of Magadha in ancient India) and King Prasenajit (Prasenajit, King of Kosala in ancient India), also made various offerings, which were also called Arhat. After the Buddha's Nirvana, the great king of Jambudvipa (Jambudvipa, ancient India), named Ashoka (Ashoka, King of the Maurya Dynasty), built 84,000 stupas with 9.6 billion gold coins and made various donations, which were also called Arhat. The offerings of other people are countless. It is also said: 'Arhat (Arhat) means concealment, and A (A) means non, so it is called non-concealment.' What is called non-concealment? For example, people always cover up their sins, but the Tathagata (Tathagata) never has sins in his heart, so he is called non-concealment.

'Samyaksambuddha (Samyaksambuddha, Perfect Enlightenment) means that he is good at knowing all dharmas, so he is called Samyaksambuddha.' Buddha (Buddha) means that he knows the dharmas that should be known, abandons the dharmas that should be abandoned, and leaves the dharmas that should be left, that is the Buddha. Also, the Buddha has other meanings. What is it? Seeing the Four Noble Truths (Dukkha Satya, the truth of suffering), Samudaya Satya (Samudaya Satya, the truth of the origin of suffering), Nirodha Satya (Nirodha Satya, the truth of the cessation of suffering), and Magga Satya (Magga Satya, the truth of the path to the cessation of suffering) clearly with the eye of wisdom, that is the Buddha. Form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), dharma (dharma), eye consciousness (caksu-vijnana), ear consciousness (shrotra-vijnana), nose consciousness (ghrana-vijnana), tongue consciousness (jihva-vijnana), body consciousness (kaya-vijnana), mind consciousness (mano-vijnana), eye contact (caksu-samsparsha), ear contact (shrotra-samsparsha), nose contact (ghrana-samsparsha), tongue contact (jihva-samsparsha), body contact (kaya-samsparsha), mind contact (mano-samsparsha), eye memory (caksu-samjna), ear memory (shrotra-samjna), nose memory (ghrana-samjna), tongue memory (jihva-samjna), body memory (kaya-samjna), mind memory (mano-samjna), eye thought (caksu-smrti), ear thought (shrotra-smrti), nose thought (ghrana-smrti), tongue thought (jihva-smrti), body thought (kaya-smrti), mind thought (mano-smrti), eye desire (caksu-trsna), ear desire (shrotra-trsna), nose desire (ghrana-trsna), tongue desire (jihva-trsna), body desire (kaya-trsna), mind desire (mano-trsna), eye thought (caksu-vitarka), ear thought (shrotra-vitarka), nose thought (ghrana-vitarka), tongue thought (jihva-vitarka), body thought (kaya-vitarka), mind thought (mano-vitarka), the five skandhas (Panca-skandha, the five aggregates that constitute an individual), the ten contemplations, the ten thoughts, the ten recollections, the ten contemplations beginning with the swelling of the body, the thirty-two impurities beginning with morsel food, the twelve entrances (dvadasayatana), the eighteen realms (astadasadhatu), beginning with the desire for birth, the nine or four dhyanas (dhyana), beginning with loving-kindness (metta). There are also the four formless dhyanas (arupa-dhyana), the four formless samadhis (arupa-samadhi), the twelve links of dependent origination (dvadasanga-pratityasamutpada), observing old age and death, sorrow and grief, and even ignorance in reverse order, observing old age, sickness, death, suffering, and affliction in order. Old age and sickness are the truth of suffering; existence is the truth of origin; liberation from these two is called the truth of cessation; knowing the means of cessation is called the truth of the path. The Tathagata one by one

善知一切，是名三藐三佛陀。知者三知，亦有八知，于《三界經》中說有八知，汝自當知。複次《庵羅樹經》，三昧知、神通知、六通，合為八知。

「行足者，或覆藏六識、飲食知足、省于睡眠、七正法、四禪，此是十五法，自當知。如來以法行，是故名明行足；如來以此法行至涅槃，是名明行足；不但如來，聲聞亦然。如來以知行而足，故名明行足。以知相故，如來得一切智，以行故，名為大慈悲。一切眾生惟集苦惱，如來悉知，以大慈悲故，知眾生苦惱，而能善說，令舍苦就樂故，故名善逝。是故聲聞善逝而行善逝，非惡善逝。又言：『行至善處，是名善逝。又行步平正威儀具足無缺，亦名善逝。又往常住不復更還，名為善逝。以阿羅漢道不及，名為善逝。自從錠光佛受記，哀愍眾生令得安樂，乃至菩提樹下善行如此，是名善逝。不從斷見、不從常見，身離疲苦不從斷常，名為善逝。為一切眾生說法無不應時，名為善逝。眾生不樂而不說，樂者而說，是名善逝。所說者，皆是真實義，非虛妄義，又一切眾生聞之，悉令歡喜，是名善逝。又不說無義語，所說者，皆是有義利益，是名善逝。』

「世間解者，知一切世間法，名為世間解。以集諦故，以滅諦故，以滅諦方便故，解世間故，是名世間解。如

【現代漢語翻譯】現代漢語譯本『善知一切』，這被稱為『三藐三佛陀』（Samyak-saṃbuddha，正等覺者）。『知』有三種，也有八種。在《三界經》中說了八種『知』，你應該自己去了解。另外，在《庵羅樹經》中，『三昧知』（Samadhi-jñāna，禪定之智）、『神通知』（Abhijñā，神通之智）、『六通』，合起來就是八種『知』。

『行足者』，或者說，覆藏六識、飲食知足、減少睡眠、七正法、四禪，這十五種法，你應該自己去了解。如來以法而行，所以名為『明行足』（Vidyā-caraṇa-saṃpanna，明行具足）；如來以此法行至涅槃，這叫做『明行足』；不只是如來，聲聞（Śrāvaka，聲聞弟子）也是如此。如來以『知』和『行』而滿足，所以名為『明行足』。因為『知』的緣故，如來得到一切智（Sarvajñāna，一切智慧）；因為『行』的緣故，名為大慈悲（Mahākaruṇā，偉大的慈悲）。一切眾生都聚集在苦惱之中，如來完全知曉，因為大慈悲的緣故，知道眾生的苦惱，而能夠善巧地說法，使他們捨棄苦惱而得到快樂，所以名為『善逝』（Sugata，善逝）。因此，聲聞是『善逝』而行『善逝』，不是惡『善逝』。又說：『行至善處，這名為善逝。』又行走時步伐平穩端正，威儀具足沒有缺失，也名為『善逝』。又前往常住之境不再返回，名為『善逝』。以阿羅漢（Arhat，阿羅漢）之道無法企及，名為『善逝』。自從錠光佛（Dīpaṃkara，錠光佛）授記，哀愍眾生使他們得到安樂，乃至菩提樹下善行如此，這名為『善逝』。不從斷見（uccheda-diṣṭi，斷滅見）、不從常見（śāśvata-diṣṭi，常見），身離疲苦不從斷常，名為『善逝』。為一切眾生說法沒有不應時的，名為『善逝』。眾生不喜歡的就不說，喜歡的才說，這名為『善逝』。所說的，都是真實義，不是虛妄義，而且一切眾生聽了，都感到歡喜，這名為『善逝』。又不說什麼沒有意義的話，所說的，都是有意義有利益的話，這名為『善逝』。

『世間解者』，知曉一切世間法，名為『世間解』（Lokavidū，世間解）。因為集諦（Samudaya-satya，集諦）的緣故，因為滅諦（Nirodha-satya，滅諦）的緣故，因為滅諦方便的緣故，瞭解世間，所以名為『世間解』。如

【English Translation】 English version 『Knowing all things well』 is called 『Samyak-saṃbuddha』 (Perfectly Enlightened One). 『Knowing』 has three types, and also eight types. In the 『Traidhātuka Sūtra』 it is said that there are eight types of 『knowing,』 which you should understand for yourself. Furthermore, in the 『Āmrapālī Sūtra,』『Samadhi-jñāna』 (wisdom of Samadhi), 『Abhijñā』 (supernatural powers), and the 『Six Superknowledges』 together constitute the eight types of 『knowing.』

『Endowed with conduct』 refers to concealing the six consciousnesses, being content with food, reducing sleep, the seven righteous dharmas, and the four dhyānas. These are the fifteen dharmas, which you should understand for yourself. The Tathāgata (如來) acts in accordance with the Dharma, therefore he is called 『Vidyā-caraṇa-saṃpanna』 (Endowed with Knowledge and Conduct); the Tathāgata, by acting in accordance with this Dharma, reaches Nirvāṇa, this is called 『Vidyā-caraṇa-saṃpanna』; not only the Tathāgata, but also the Śrāvaka (聲聞, Hearer) is the same. The Tathāgata is complete with 『knowledge』 and 『conduct,』 therefore he is called 『Vidyā-caraṇa-saṃpanna.』 Because of 『knowledge,』 the Tathāgata obtains Sarvajñāna (一切智, all-knowing wisdom); because of 『conduct,』 he is called Mahākaruṇā (大慈悲, great compassion). All beings gather in suffering and affliction, which the Tathāgata fully knows. Because of great compassion, he knows the suffering of beings and is able to skillfully teach the Dharma, enabling them to abandon suffering and attain happiness, therefore he is called 『Sugata』 (善逝, Well-Gone). Therefore, the Śrāvaka is 『Sugata』 and practices 『Sugata,』 not evil 『Sugata.』 It is also said: 『Going to a good place is called Sugata.』 Furthermore, walking with steady and upright steps, with complete and flawless dignified conduct, is also called 『Sugata.』 Also, going to a permanent abode and not returning again is called 『Sugata.』 Because the path of the Arhat (阿羅漢) cannot be reached, it is called 『Sugata.』 Since receiving the prediction from Dīpaṃkara Buddha (錠光佛), having compassion for beings and enabling them to attain peace and happiness, and even performing good deeds in this way under the Bodhi tree, this is called 『Sugata.』 Not following the uccheda-diṣṭi (斷見, annihilation view), not following the śāśvata-diṣṭi (常見, eternalist view), being free from fatigue and not following annihilation or permanence, is called 『Sugata.』 Speaking the Dharma for all beings without failing to be timely is called 『Sugata.』 Not speaking what beings dislike, but speaking what they like, is called 『Sugata.』 What is spoken is all true meaning, not false meaning, and all beings who hear it are delighted, this is called 『Sugata.』 Furthermore, not speaking meaningless words, but speaking words that are meaningful and beneficial, is called 『Sugata.』

『Lokavidū』 (世間解, Knower of the World) means knowing all worldly dharmas. Because of Samudaya-satya (集諦, the truth of the origin of suffering), because of Nirodha-satya (滅諦, the truth of the cessation of suffering), and because of the means to the cessation of suffering, understanding the world, therefore it is called 『Lokavidū.』 As

經所說，亦不生不老不死、不墮不住處，我不用行至世間彼岸，是名世間解。佛語諸比丘：『我未至世間極，我不說苦盡。』佛語諸比丘：『此身一尋稱為沙門，世間集諦，世間滅諦，世間苦諦方便我不用行，而至未至從苦而出，無有是處。』又世間者，有三。何謂為三？一者行世間，二者眾生世間，三者處世間。」

問曰：「何謂行世間？」

答曰：「一切眾生從飲食生，是為行世間。」

「何謂眾生世間？」

答曰：「常世間、無常世間，是為眾生世間。」

「何謂處世間？」

以偈答曰：

「日月飛騰，　　照於世間，　　光明無比，　無所障礙。

「此是處世間。又言：『一世間、二世間、三世間、四世間、五世間、六世間、七世間、八世間、九世間、十世間，如是乃至十八世間。』」

問曰：「何謂為一世間？」

答曰：「一切眾生以飲食得生，是名一世間。」

「何謂為二世間？」

答：「名、色是為二世間。」

「何謂三世間？」

答曰：「苦、樂、不苦不樂，是為三世間。」

「何謂四世間？」

答曰：「四食是為四世間。」

「何謂五世間？」

答曰：「五陰。」

「何謂

六世間？」

答曰：「六入。」

「何謂七世間？」

答曰：「七識。」

「何謂八世間？」

答曰：「八世間法。」

「何謂九世間？」

答曰：「九眾生居。」

「何謂十世間？」

答曰：「有十入。」

「何謂十二世間？」答曰：「十二入。」

「何謂十八世間？」

答曰：「十八界。此是行世間。如來以一一知，名為世間解。眾生煩惱，如來亦解，行亦解，意亦解，小煩惱大煩惱亦解，利識亦解，鈍識亦解，善緣亦解，惡緣亦解，應令知亦解，不應令知亦解，生不生亦解，是名眾生世間靡所不知，是為世間解。處世間者。」

問曰：「何謂處世間？」

答曰：「鐵圍山縱廣二萬三千四百五十由旬，週迴三十七萬三百五十由旬，地厚四那由他二萬由旬，在水上，水厚八那由他四萬由旬，在風上，風厚六十九萬由旬，是處世間界。又須彌山根，入海八萬四千由旬，須彌山王高亦如是，以七寶纏，有七山圍繞之。而說偈言：

「由揵陀羅，　　伊沙陀羅，　　迦羅毗拘，　須陀蘇那，　　尼民陀羅，　　毗那多迦，　阿沙千那，　　是七大山，　　圍繞須彌，　四天王住，　　天夜叉住，　　高百由旬。　雪聚

【現代漢語翻譯】現代漢語譯本『什麼是六世間？』回答：『六入（眼、耳、鼻、舌、身、意六種感覺器官）。』『什麼是七世間？』回答：『七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）。』『什麼是八世間？』回答：『八世間法（利、衰、毀、譽、稱、譏、苦、樂）。』『什麼是九世間？』回答：『九眾生居（九種眾生居住的禪定境界）。』『什麼是十世間？』回答：『有十入（眼、耳、鼻、舌、身、意、色、聲、香、味）。』『什麼是十二世間？』回答：『十二入（六根和六塵）。』『什麼是十八世間？』回答：『十八界（六根、六塵、六識）。這是行世間。如來對每一項都瞭如指掌，這被稱為世間解。眾生的煩惱，如來也瞭解；行為，如來也瞭解；意念，如來也瞭解；小煩惱、大煩惱也瞭解；敏銳的認知也瞭解；遲鈍的認知也瞭解；善緣也瞭解；惡緣也瞭解；應該讓其知道的也瞭解；不應該讓其知道的也瞭解；產生與不產生也瞭解。這被稱為如來對眾生世間的一切無所不知，這就是世間解。處於世間者。』問：『什麼是處於世間？』答：『鐵圍山縱橫二萬三千四百五十由旬（古印度長度單位），周圍三十七萬三百五十由旬，地厚四那由他（極大數）二萬由旬，在水上，水厚八那由他四萬由旬，在風上，風厚六十九萬由旬，這是處於世間的界限。』『又須彌山（世界的中心）根部，入海八萬四千由旬，須彌山王的高度也是如此，用七寶纏繞，有七座山圍繞著它。』『並說了偈語：』『由揵陀羅（持雙山），伊沙陀羅（持軸山），迦羅毗拘（擔木山），』『須陀蘇那（善見山），尼民陀羅（象鼻山），毗那多迦（持邊山），』『阿沙千那（馬耳山），這是七大山，圍繞著須彌山，』『四大天王居住，天夜叉居住，高百由旬。』『雪聚』

【English Translation】 English version 『What are the six worlds?』 The answer is: 『The six entrances (the six sense organs: eye, ear, nose, tongue, body, and mind).』『What are the seven worlds?』 The answer is: 『The seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness).』『What are the eight worlds?』 The answer is: 『The eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and happiness).』『What are the nine worlds?』 The answer is: 『The nine abodes of beings (the nine realms of meditative absorption where beings reside).』『What are the ten worlds?』 The answer is: 『There are ten entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, and taste).』『What are the twelve worlds?』 The answer is: 『The twelve entrances (the six sense organs and the six sense objects).』『What are the eighteen worlds?』 The answer is: 『The eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses). This is the world of action. The Tathagata (如來) knows each and every one of them, and this is called understanding the world. The afflictions of beings, the Tathagata also understands; actions, the Tathagata also understands; thoughts, the Tathagata also understands; small afflictions, large afflictions are also understood; sharp perception is also understood; dull perception is also understood; good conditions are also understood; bad conditions are also understood; what should be known is also understood; what should not be known is also understood; arising and not arising are also understood. This is called the Tathagata knowing everything about the world of beings, and this is understanding the world. One who dwells in the world.』 Question: 『What is dwelling in the world?』 Answer: 『Mount Iron Ring (鐵圍山) is twenty-three thousand four hundred and fifty yojanas (由旬, ancient Indian unit of length) in length and breadth, and its circumference is three hundred and seventy-three thousand three hundred and fifty yojanas. The earth is four nayutas (那由他, a very large number) and twenty thousand yojanas thick, and it is on water. The water is eight nayutas and forty thousand yojanas thick, and it is on wind. The wind is sixty-nine thousand yojanas thick. This is the boundary of dwelling in the world.』『Furthermore, the root of Mount Sumeru (須彌山, the central mountain of the world) enters the sea by eighty-four thousand yojanas, and the height of Mount Sumeru is also the same. It is adorned with the seven treasures, and there are seven mountains surrounding it.』『And a gatha (偈語) is spoken:』『Yugandhara (由揵陀羅), Isadhara (伊沙陀羅), Karavika (迦羅毗拘),』『Sudarsana (須陀蘇那), Nimindhara (尼民陀羅), Vinataka (毗那多迦),』『Asvakarna (阿沙千那), these are the seven great mountains, surrounding Mount Sumeru,』『The Four Heavenly Kings dwell, the Yakshas (夜叉) dwell, one hundred yojanas high.』『Snow mass』

大山，　　廣千由旬，　　縱廣正等，　頂有八萬，　　復有四千，　　以嚴飾之。　有閻浮樹，　　高二千里，　　圍二百里，　枝布方圓，　　覆百由旬，　　因此樹故，　號閻浮地。　　大鐵圍山，　　根入大海，　深下八萬，　　二千由旬，　　高亦如是，　常住不壞，　　都繞世間。　　月眾星王，　方圓四十，　　有九由旬，　　日王方圓，　五十由旬。

「又天帝釋宮，縱廣萬由旬，阿修羅宮亦復如是，阿鼻地獄亦如是，閻浮利地亦爾。西拘耶尼，縱廣七千由旬，東弗于逮亦復如是，北郁單越，縱廣八千由旬。一一洲，各有五百小洲圍繞，此是鐵圍山之內。鐵圍之外中間，悉是地獄，鐵圍無量，世界亦無量，所以佛以無量慧眼，遍知一切，故名為世間解。

「無上士者，自以功德過於人天故，名無上士；以戒、定、慧、解脫、解脫知見具足故，名無上士，是故無上與無上等。佛語諸比丘：『我不見梵、魔、沙門婆羅門世間戒定慧解有能及佛者，又無我師，故名無上。』

「調御丈夫者，有應調者輒而調之。何以故？譬如象馬𢤱悷，加之杖捶然後調伏。如來亦復如是，能調伏一切眾生，故名調御。昔佛降伏畜生，龍王丈夫，名阿波羅留又；象丈夫，又名純杵、魔朽陀

【現代漢語翻譯】現代漢語譯本大山，廣闊高遠有千由旬（Yojana，古印度長度單位），縱橫相等，山頂有八萬四千個峰巒，用以莊嚴修飾。有閻浮樹（Jambudvipa，印度的古稱），高二千里，樹幹周長二百里，樹枝分佈的方圓覆蓋百由旬，因為這棵樹的緣故，這個地方被稱為閻浮地（Jambudvipa）。大鐵圍山（Cakravāḍa），山根深入大海，向下八萬二千由旬，高度也是如此，常住不壞，環繞整個世間。月亮眾星之王，方圓四十有九由旬，太陽之王方圓五十由旬。

『還有天帝釋（Śakra）的宮殿，縱橫一萬由旬，阿修羅（Asura）的宮殿也是如此，阿鼻地獄（Avīci）也是如此，閻浮利地（Jambudvīpa）也是這樣。西拘耶尼洲（Aparagodānīya），縱橫七千由旬，東弗于逮洲（Pūrvavideha）也是如此，北郁單越洲（Uttarakuru），縱橫八千由旬。每一個洲，各有五百個小洲圍繞，這些都在鐵圍山（Cakravāḍa）之內。鐵圍山之外的中間地帶，全部都是地獄，鐵圍山無量無邊，世界也無量無邊，所以佛以無量的智慧之眼，遍知一切，因此名為世間解（Lokavidū）。』

『無上士（Anuttara）的意思是，因為自身的功德超過了人天，所以稱為無上士；因為戒、定、慧、解脫、解脫知見具足，所以稱為無上士，因此無上與無上相等。佛告訴諸位比丘：『我沒有見到梵天（Brahmā）、魔（Māra）、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）世間，有誰的戒、定、慧、解能夠趕得上佛的，又沒有我的老師，所以名為無上。』

『調御丈夫（Puruṣadaṃyasārathi）的意思是，有應該調伏的就去調伏他。為什麼這麼說呢？譬如大象、馬匹剛烈不馴服，加上鞭打然後才能調伏。如來也是這樣，能夠調伏一切眾生，所以名為調御。過去佛降伏畜生，龍王丈夫，名叫阿波羅留又（Apalāla）；象丈夫，又名純杵（Śuddhadaṇḍa）、魔朽陀（Mārakuṭa）。』

【English Translation】 English version A great mountain, vast and expansive, measures a thousand Yojana (Yojana, an ancient Indian unit of distance) in length and width, equally. Its summit is adorned with eighty-four thousand peaks. There is a Jambudvipa tree (Jambudvipa, the ancient name for India), two thousand miles in height, with a circumference of two hundred miles. Its branches spread out, covering a hundred Yojana in all directions. Because of this tree, this land is called Jambudvipa. The great Cakravāḍa Mountain (Cakravāḍa), its roots penetrate the great ocean, descending eighty-two thousand Yojana. Its height is the same. It remains constant and indestructible, encircling the entire world. The king of the moon and stars is forty-nine Yojana in circumference, while the king of the sun is fifty Yojana.

'Furthermore, the palace of Śakra (Śakra, the lord of the gods) is ten thousand Yojana in length and width. The palace of the Asuras (Asura, a type of demigod) is also the same, as is the Avīci Hell (Avīci, the lowest level of hell). Jambudvīpa (Jambudvīpa) is also like this. Aparagodānīya (Aparagodānīya, one of the four continents) is seven thousand Yojana in length and width, as is Pūrvavideha (Pūrvavideha, one of the four continents). Uttarakuru (Uttarakuru, one of the four continents) is eight thousand Yojana in length and width. Each continent is surrounded by five hundred smaller continents. These are all within the Cakravāḍa Mountain (Cakravāḍa). The area between the Cakravāḍa Mountains is entirely hell. The Cakravāḍa Mountains are immeasurable, and the worlds are also immeasurable. Therefore, the Buddha, with his immeasurable wisdom eye, knows everything, and is thus called Lokavidū (Lokavidū, 'knower of the world').'

'Anuttara (Anuttara, 'supreme') means that one's merit surpasses that of humans and gods, hence the name Anuttara; because one is complete in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, hence the name Anuttara. Therefore, the supreme is equal to the supreme. The Buddha told the Bhikshus: 'I have not seen anyone in the world of Brahma (Brahmā), Mara (Māra), Śrāmaṇa (Śrāmaṇa), or Brāhmaṇa (Brāhmaṇa) whose morality, concentration, wisdom, or liberation can match that of the Buddha, and I have no teacher, hence the name Anuttara.'

'Puruṣadaṃyasārathi (Puruṣadaṃyasārathi, 'tamer of men') means that one tames those who should be tamed. Why is this so? For example, wild elephants and horses are tamed by being beaten with sticks. The Tathagata is also like this, able to tame all beings, hence the name Tamer. In the past, the Buddha subdued animals, the dragon king named Apalāla (Apalāla); the elephant hero, also named Śuddhadaṇḍa (Śuddhadaṇḍa), and Mārakuṭa (Mārakuṭa).'

陋、阿耆死驅、偷魔死驅、死驅陀那，如是諸丈夫，佛以善法調伏，令入正法，授三歸五戒。人丈夫，名尼揵陀子阇跋，又婆羅門十軻羅娑、鴦掘魔羅等，如是無數。復有夜叉丈夫，名阿羅婆迦、修至滿魔、軻羅，諸夜叉丈夫，釋提桓因等如是無數天人，以正法調伏之。于修多羅說，佛語寄須，漢言牧像人：『我調御丈夫，以柔法教一切眾生。若其不受者，當以強法教之；若不受者，復當以剛柔教之；若不受者，便不與和合。』」

法師曰：「此修多羅當如法廣說，故名無上調御丈夫。天人師，師者，亦如估客有一宗主善知險難。」

問曰：「何謂為難？」

「一者、賊難，二者、虎狼師子難，三者、饑儉難，四者、無水難。宗主于諸難中，皆令得度到安樂處，故名為師。如來亦復如是。何以故？如來能度眾生，令過險難。」

「何謂為險難？」

「一者、生難，二者、病難，三者、老難，四者、死難。如是諸難，如來能度脫，令得安樂處，故名為師。」

問曰：「佛何以獨為天人師，不為畜生師耶？昔如來在世亦為畜生說法，何以獨稱為天人師？」

「修多羅經說：『爾時佛在瞻婆國，于迦羅池邊，為瞻婆人說法。是時池中有一蛤，聞佛說法聲歡喜，即從池出入草根下

【現代漢語翻譯】現代漢語譯本：『陋（指行為卑劣的人）、阿耆死驅（意義不明）、偷魔死驅（意義不明）、死驅陀那（意義不明），像這樣的男子，佛陀用善良的佛法調伏他們，使他們進入正法，授予他們三皈依和五戒。還有名叫尼揵陀子阇跋（外道修行者）的男子，以及婆羅門十軻羅娑（婆羅門群體）、鴦掘魔羅（持刀殺人的惡人）等等，像這樣的人數不勝數。還有夜叉丈夫，名叫阿羅婆迦（夜叉名）、修至滿魔（夜叉名）、軻羅（夜叉名），以及釋提桓因（帝釋天）等無數天人，佛陀都用正法調伏了他們。在修多羅（佛經）中說，佛陀對寄須（牧像人）說：『我調御丈夫，用柔和的方法教化一切眾生。如果他們不接受，就用強硬的方法教化他們；如果還不接受，就用剛柔並濟的方法教化他們；如果仍然不接受，我就不與他們和合。』法師說：『這部修多羅應當如法廣泛地宣說，所以佛陀被稱為無上調御丈夫。佛陀是天人師，這個『師』，就像商人有一個領隊，善於瞭解危險和困難。』問：『什麼是困難？』答：『一是賊難，二是虎狼獅子難，三是饑荒災難，四是缺水難。領隊在各種困難中，都能使大家渡過難關到達安樂的地方，所以被稱為師。如來也是這樣。為什麼呢？因為如來能夠度脫眾生，使他們渡過危險和困難。』問：『什麼是危險和困難？』答：『一是生難，二是病難，三是老難，四是死難。像這樣的各種困難，如來能夠使眾生脫離，使他們得到安樂的地方，所以被稱為師。』問：『佛陀為什麼只做天人師，不做畜生師呢？過去如來在世的時候也為畜生說法，為什麼只被稱為天人師？』答：『修多羅經中說：『當時佛陀在瞻婆國，在迦羅池邊，為瞻婆人說法。當時池中有一隻蛤蟆，聽到佛陀說法的聲音非常歡喜，就從池中出來進入草根下。

【English Translation】 English version: 'Lou (referring to people with vile behavior), Aqi Siqu (meaning unknown), Toumo Siqu (meaning unknown), Siqu Tuona (meaning unknown), such men, the Buddha subdued them with good Dharma, led them into the right Dharma, and bestowed upon them the Three Refuges and Five Precepts. There was also a man named Nigentuo Zisheba (a heretical practitioner), as well as the Brahman Shi Keluosuo (a group of Brahmans), Angquemo Luo (a villain who killed with a knife), and so on, countless such people. There were also Yaksha men named Aluopoqie (Yaksha name), Xiuzhi Manmo (Yaksha name), Keluo (Yaksha name), and Shiti Huan Yin (Indra) and countless other gods and humans, all of whom the Buddha subdued with the right Dharma. In the Sutra, it is said that the Buddha said to Jisu (elephant herder): 'I tame men, and teach all beings with gentle methods. If they do not accept it, I will teach them with strong methods; if they still do not accept it, I will teach them with a combination of gentleness and strength; if they still do not accept it, I will not associate with them.' The Dharma master said: 'This Sutra should be widely expounded according to the Dharma, so the Buddha is called the Unsurpassed Tamer of Men. The Buddha is the teacher of gods and humans, and this 'teacher' is like a leader of merchants who is good at understanding dangers and difficulties.' Question: 'What are the difficulties?' Answer: 'First, the difficulty of thieves; second, the difficulty of tigers, wolves, and lions; third, the difficulty of famine; fourth, the difficulty of lack of water. The leader can help everyone overcome these difficulties and reach a place of peace and happiness, so he is called a teacher. The Tathagata is also like this. Why? Because the Tathagata can deliver sentient beings and help them overcome dangers and difficulties.' Question: 'What are the dangers and difficulties?' Answer: 'First, the difficulty of birth; second, the difficulty of illness; third, the difficulty of old age; fourth, the difficulty of death. The Tathagata can liberate sentient beings from these difficulties and lead them to a place of peace and happiness, so he is called a teacher.' Question: 'Why is the Buddha only a teacher of gods and humans, and not a teacher of animals? In the past, when the Tathagata was in the world, he also spoke Dharma for animals, so why is he only called a teacher of gods and humans?' Answer: 'The Sutra says: 'At that time, the Buddha was in the country of Zhanpo, by the side of the Jialuo Pond, preaching the Dharma to the people of Zhanpo. At that time, there was a frog in the pond who was very happy to hear the Buddha preaching the Dharma, so it came out of the pond and went under the roots of the grass.

。是時有一牧牛人，見大眾圍繞聽佛說法，即往到佛所，欲聞法故以杖刺地，誤著蛤頭。蛤即命終生忉利天，為忉利天王。以其福報故，宮殿縱廣正十二由旬，於是蛤天人，霍然而悟，見諸妓女娛樂音聲，悟已尋即思惟：「我先為畜生，何因緣故生此天宮？」即以天眼觀，先於池邊聽佛說法，以此功德得此果報。蛤天人即乘宮殿，往至佛所頭頂禮足。佛知故問：「汝是何人，忽禮我足？神通光明相好無比，照徹此間？」蛤天人以偈而答：

「『「往昔為蛤身，　　於水中覓食，　　　聞佛說法聲，　　出至草根下。　　　有一牧牛人，　　持杖來聽法，　　　杖攙刺我頭，　　命終生天上。」

「『佛以蛤天人所說偈，為四眾說法。是時眾中八萬四千人，皆得道跡，蛤天人得須陀洹果。於是蛤天人得道果已，歡喜含笑而去。』故稱為天人師。

「佛婆伽婆者，佛者，名自覺，亦能覺他，是名為佛。又言知。何謂為知？知諦故，故名為佛。又言覺悟世間，是名為佛。于《三達智經》自應當知。

「婆伽婆者，一義利益，二者、無上，三者、恭敬，四者、尊重。何以名恭敬尊重？為世間應恭敬尊重。世間有四名：一者、隨，二者、志，三者、因，四者、號。」

問曰：「何謂為隨名？」

【現代漢語翻譯】現代漢語譯本：當時，有一個牧牛人，看見眾人圍繞著聽佛陀說法，就前往佛陀所在之處，想要聽法，用杖刺地的時候，不小心刺中了蛤蟆的頭。蛤蟆立刻死亡，轉生到忉利天（Trayastrimsa Heaven，佛教欲界六天之一），成爲了忉利天王。因為這個福報，他的宮殿縱橫有十二由旬（Yojana，古印度長度單位）。於是蛤蟆天人，忽然醒悟，看見各種天上的娛樂和音樂，醒悟之後立刻思考：『我之前是畜生，是什麼因緣讓我生到這個天宮？』於是用天眼觀察，發現之前在池邊聽佛陀說法，因為這個功德得到了這個果報。蛤蟆天人就乘坐宮殿，前往佛陀所在之處，用頭頂禮佛足。佛陀明知故問：『你是何人，突然禮我的足？神通光明，相好無比，照亮這裡？』蛤蟆天人用偈語回答：『往昔為蛤身，於水中覓食，聞佛說法聲，出至草根下。有一牧牛人，持杖來聽法，杖攙刺我頭，命終生天上。』佛陀用蛤蟆天人所說的偈語，為四眾說法。當時眾人中有八萬四千人，都得到了道跡，蛤蟆天人得到了須陀洹果（Srotapanna，小乘四果中的初果）。於是蛤蟆天人得到道果之後，歡喜含笑離開了。』所以被稱為天人師。佛婆伽婆（Buddha Bhagavan）者，佛（Buddha）者，名為自覺，也能覺他，這叫做佛。又說是『知』。什麼叫做『知』？知道真諦的緣故，所以叫做佛。又說覺悟世間，這叫做佛。在《三達智經》中自己應當知道。婆伽婆（Bhagavan）者，一義是利益，二者是無上，三者是恭敬，四者是尊重。為什麼叫做恭敬尊重？因為世間應當恭敬尊重。世間有四種名稱：一是隨，二是志，三是因，四是號。問：『什麼叫做隨名？』

【English Translation】 English version: At that time, there was a cowherd who saw a crowd surrounding the Buddha and listening to his teachings. He went to where the Buddha was, wanting to hear the Dharma. When he struck the ground with his staff, he accidentally hit a frog's head. The frog died immediately and was reborn in Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), becoming the king of Trayastrimsa Heaven. Because of this blessing, his palace was twelve Yojanas (an ancient Indian unit of distance) in length and width. Then the frog-turned-deva suddenly awoke and saw various heavenly entertainments and music. After awakening, he immediately thought: 'I was previously an animal, what cause and condition led me to be born in this heavenly palace?' Then he observed with his divine eye and discovered that he had previously listened to the Buddha's teachings by the pond, and because of this merit, he obtained this result. The frog-turned-deva then rode his palace to where the Buddha was and prostrated at the Buddha's feet with his head. The Buddha, knowing this, asked: 'Who are you, suddenly prostrating at my feet? Your divine power is radiant, your features are incomparably beautiful, illuminating this place?' The frog-turned-deva replied with a verse: 'In the past, I was a frog, searching for food in the water, hearing the Buddha's voice teaching the Dharma, I came out to the base of the grass. A cowherd came to listen to the Dharma with a staff, the staff accidentally struck my head, and I died and was born in heaven.' The Buddha used the verse spoken by the frog-turned-deva to teach the Dharma to the four assemblies. At that time, eighty-four thousand people in the assembly all attained the path, and the frog-turned-deva attained the Srotapanna fruit (the first fruit of the four stages of enlightenment in Theravada Buddhism). Then the frog-turned-deva, after attaining the fruit of the path, happily smiled and left.' Therefore, he is called the Teacher of Gods and Humans. Buddha Bhagavan: Buddha means self-awakened, and also able to awaken others, this is called Buddha. It is also said to be 'knowing'. What is 'knowing'? Because of knowing the truth, it is called Buddha. It is also said to be awakened to the world, this is called Buddha. You should know this yourself in the 'Three Wisdoms Sutra'. Bhagavan: One meaning is benefit, the second is supreme, the third is reverence, and the fourth is respect. Why is it called reverence and respect? Because the world should revere and respect. There are four names in the world: one is following, two is aspiration, three is cause, and four is title. Question: 'What is called a following name?'

答曰：「如世間人喚牛小即犢子，次而丁，牛大者喚老牛，此名不定，隨時而喚。」

問曰：「何謂為志名？」

答曰：「如人持傘持杖，即喚為有傘人、有杖人，是為志名。」

問曰：「何謂為因？」

答曰：「譬如貧人因奴得寶，故字奴為多寶，是為因名。婆伽婆者，號名。何以故？非白凈飯王作名，非八萬眷屬作名，非天帝，亦非兜率天、梵、魔此等作名。何以故？佛語舍利弗：『我名號者，非父母作，非八萬眷屬作，非天帝，非兜率天、梵、魔天作名，次第解說，于菩提樹下，等一切智，真實觀見，唯婆伽婆，是故佛自作號。』無敢為佛作名號者。何以故？佛自觀身威德智慧故，現令眾生知而立名號。婆伽婆者，婆伽者，過；婆者有也，過有故名婆伽婆。

「又言：『貪、瞋恚、癡、顛倒心，不羞不畏、優婆那訶(漢言瞋盛)不喜，他好嫉妒、虛心曲心𧄼瞢心、貢高極貢高、醉、懈怠，愛、無明、惡根、不善、作垢、不凈，不等記思四顛倒，流結沒受五支斗(漢言觸為初也)，五蓋，念六斗，諍、本愛聚眾生煩惱，八邪見、九愛本、十惡法道、六十二見、百八煩惱，渴疲極萬煩惱，略說五煩惱聚。天人魔梵，如此等眾，不能毀壞如來，是名婆伽婆。』又言：『如來能

【現代漢語翻譯】現代漢語譯本答：『就像世間人稱呼小牛為犢子，再大一點的叫丁牛，牛老了就叫老牛，這些名稱不固定，隨著時間而改變。』問：『什麼叫做志名？』答：『比如有人拿著傘或拄著枴杖，就稱呼為有傘的人、有枴杖的人，這就是志名。』問：『什麼叫做因名？』答：『譬如窮人因為奴隸而得到寶物，所以給奴隸取名為多寶，這就是因名。婆伽婆（Bhagavan，世尊）是號名。為什麼呢？不是凈飯王（Suddhodana）給佛陀取的名字，不是八萬眷屬給佛陀取的名字，不是天帝（Indra），也不是兜率天（Tusita）、梵天（Brahma）、魔天（Mara）這些天神給佛陀取的名字。為什麼呢？佛告訴舍利弗（Sariputra）：『我的名號，不是父母取的，不是八萬眷屬取的，不是天帝，不是兜率天、梵天、魔天取的，而是次第解說，在菩提樹下，證得一切智，真實觀見，唯有婆伽婆（Bhagavan），所以佛自己給自己取號。』沒有人敢給佛取名號。為什麼呢？佛自己觀察到自身的威德和智慧，所以顯現出來讓眾生知道而立名號。婆伽婆（Bhagavan）的意思是，婆伽（Bhaga）是過失；婆（va）是有，因為超越了過失和有，所以叫做婆伽婆（Bhagavan）。』『又說：『貪婪（lobha）、嗔恚（dosa）、愚癡（moha）、顛倒心（viparyasa），不知羞恥不生畏懼、優婆那訶（upanaha，瞋盛，強烈的憤怒）不喜，嫉妒他人之好、虛偽心、彎曲心、𧄼瞢心（昏昧的心）、貢高（mana）極貢高、醉、懈怠（styana），愛（raga）、無明（avidya）、惡根（akusala-mula）、不善（akusala）、造作污垢、不凈，不等記思四顛倒，流結沒受五支斗（觸為初也），五蓋（panca nivarana），念六斗，諍、本愛聚眾生煩惱，八邪見（miccha ditthi）、九愛本、十惡法道、六十二見、百八煩惱，渴疲極萬煩惱，略說五煩惱聚。天人魔梵，如此等眾，不能毀壞如來，是名婆伽婆（Bhagavan）。』又說：『如來能

【English Translation】 English version The answer is: 'Just as people in the world call a small cow a calf (vatsa), a slightly larger one a young bull (dinka), and a large cow an old cow, these names are not fixed and change with time.' The question is: 'What is called a descriptive name (lakshana-nama)?' The answer is: 'For example, if a person is holding an umbrella or a staff, they are called a person with an umbrella or a person with a staff, this is a descriptive name.' The question is: 'What is called a causal name (hetu-nama)?' The answer is: 'For example, if a poor person obtains treasure because of a slave, they name the slave 'Much Treasure (bahudhana),' this is a causal name. Bhagavan (世尊, Blessed One) is an honorific name. Why? It was not a name given by King Suddhodana (凈飯王), nor by the eighty thousand relatives, nor by Indra (天帝), nor by the gods of Tusita Heaven (兜率天), Brahma (梵), or Mara (魔). Why? The Buddha told Sariputra (舍利弗): 'My name was not given by my parents, nor by the eighty thousand relatives, nor by Indra, nor by the gods of Tusita Heaven, Brahma, or Mara. It was explained in sequence, under the Bodhi tree, attaining complete enlightenment, truly seeing, only Bhagavan (婆伽婆), therefore the Buddha named himself.' No one dares to give the Buddha a name. Why? Because the Buddha himself observed his own majestic virtue and wisdom, so he revealed it for sentient beings to know and established the name. Bhagavan (婆伽婆): Bhaga (婆伽) means faults; va (婆) means existence; because he has transcended faults and existence, he is called Bhagavan (婆伽婆).' 'Furthermore, it is said: 'Greed (lobha), hatred (dosa), delusion (moha), inverted mind (viparyasa), shamelessness and fearlessness, upanaha (優婆那訶, intense anger), displeasure, jealousy of others' good qualities, hypocrisy, crookedness, dullness, arrogance (mana), extreme arrogance, intoxication, laziness (styana), attachment (raga), ignorance (avidya), roots of evil (akusala-mula), unwholesomeness (akusala), creating defilements, impurity, unequal recollection of the four inversions, the flow of defilements, being submerged and receiving the five branches of conflict (contact is the beginning), the five hindrances (panca nivarana), contemplating the six conflicts, contention, the root of love gathering the afflictions of sentient beings, the eight wrong views (miccha ditthi), the nine roots of love, the ten paths of evil, the sixty-two views, the one hundred and eight afflictions, thirst, fatigue, extreme myriad afflictions, briefly speaking, the five aggregates of afflictions. Gods, humans, demons, and Brahmas, all these beings, cannot destroy the Tathagata, this is called Bhagavan (婆伽婆).' Furthermore, it is said: 'The Tathagata can'

壞毀欲、瞋恚、諸愚癡煩惱流惡法等，是名婆伽婆。』又言：『如來有三十二大人相、八十種好，相好無比，離諸煩惱，天人世間恒欲往生。到已，佛觀眾生，心隨所樂，即便為說，是故名婆伽婆。』世間伽婆有六種，一者、領，二者、法，三者、名，四者、微妙，五者、欲，六者、念。」

問曰：「何謂為領？」

答曰：「自領心故。」

「何謂為法？」

答曰：「如來法身一切具足故。」

「何謂為名？」

答：「佛名清凈，無所不遍故。」

「何謂微妙？」

答曰：「佛身具足一切微妙，觀之無厭故。」

「何謂為欲？」

答曰：「佛欲有所至，應心即到，佛欲自為又欲為他故。」

「何謂念？」

答曰：「一切眾生皆以念心供養故，故名婆伽婆。又言：『婆伽婆者，分別義。』」

問曰：「何謂分別？」

答曰：「功德為初，分別諸法，五陰、十二入、十八界、四諦、六識、十二因緣，一一分別關知。苦諦逼迫不定，是為苦諦；著不捨聚，是為集諦；滅苦受，是為滅諦；因緣得出，是名道諦。如是分別故，故名婆伽婆。又婆伽婆者，婆伽者，三界，婆者，吐；吐三界煩惱故，名婆伽婆。世間有天人、梵、魔、沙門婆

【現代漢語翻譯】現代漢語譯本『破壞、毀滅慾望、嗔恚以及各種愚癡煩惱等惡法，這被稱為婆伽婆（Bhagavan，世尊）。』又說：『如來具有三十二種大丈夫相、八十種隨形好，這些相好無比殊勝，遠離一切煩惱，天界和人間都恒常希望往生到他那裡。到達之後，佛觀察眾生的心意和喜好，就為他們說法，所以被稱為婆伽婆（Bhagavan，世尊）。』世間的伽婆（Gabha）有六種含義，第一是領，第二是法，第三是名，第四是微妙，第五是欲，第六是念。」

問：『什麼是領？』

答：『因為能夠自己領悟心意。』

『什麼是法？』

答：『因為如來的法身一切具足。』

『什麼是名？』

答：『佛的名號清凈，無所不遍。』

『什麼是微妙？』

答：『佛身具足一切微妙之處，觀看而不會厭倦。』

『什麼是欲？』

答：『佛想要去哪裡，應心念就能到達，佛的欲是既爲了自己也爲了他人。』

『什麼是念？』

答：『一切眾生都以念心來供養佛，所以稱為婆伽婆（Bhagavan，世尊）。』又說：『婆伽婆（Bhagavan，世尊）的意思是分別。』

問：『什麼是分別？』

答：『以功德為基礎，分別諸法，如五陰（Panca-skandha）、十二入（Dvadasayatana）、十八界（Astadasadhatu）、四諦（Aryasatya）、六識（Sad-vijnana）、十二因緣（Dvadasanga-pratityasamutpada），一一分別並瞭解。苦諦（Dukkha-satya）是逼迫不定，這就是苦諦；執著而不捨棄聚集，這就是集諦（Samudaya-satya）；滅除苦受，這就是滅諦（Nirodha-satya）；從因緣中得出，這稱為道諦（Marga-satya）。像這樣分別，所以稱為婆伽婆（Bhagavan，世尊）。』又婆伽婆（Bhagavan，世尊）中，婆伽（Bhaga）是三界（Trailokya），婆（Va）是吐；吐出三界的煩惱，所以稱為婆伽婆（Bhagavan，世尊）。世間有天人、梵天、魔、沙門婆

【English Translation】 English version 'Destroying and ruining desires, anger, and all kinds of foolish afflictions and evil dharmas, this is called Bhagavan (世尊, World-Honored One).' It is also said: 'The Tathagata (如來) has thirty-two major marks and eighty minor characteristics, these marks and characteristics are incomparably superior, free from all afflictions, and beings in the heavens and the human world constantly desire to be reborn there. After arriving, the Buddha observes the minds and preferences of sentient beings and then teaches them the Dharma, therefore he is called Bhagavan (世尊, World-Honored One).' There are six meanings of Gabha in the world: first, leadership; second, Dharma; third, name; fourth, subtlety; fifth, desire; and sixth, mindfulness.'

Question: 'What is leadership?'

Answer: 'Because one can lead one's own mind.'

'What is Dharma?'

Answer: 'Because the Dharmakaya (法身, Dharma body) of the Tathagata (如來) is complete in every way.'

'What is name?'

Answer: 'The Buddha's name is pure and all-pervading.'

'What is subtlety?'

Answer: 'The Buddha's body is complete with all subtleties, and one never tires of beholding it.'

'What is desire?'

Answer: 'Wherever the Buddha desires to go, he arrives according to his mind; the Buddha's desire is both for himself and for others.'

'What is mindfulness?'

Answer: 'All sentient beings make offerings with mindful hearts, therefore he is called Bhagavan (世尊, World-Honored One).' It is also said: 'Bhagavan (世尊, World-Honored One) means discrimination.'

Question: 'What is discrimination?'

Answer: 'Taking merit as the foundation, discriminating all dharmas, such as the five skandhas (Panca-skandha, 五陰), the twelve ayatanas (Dvadasayatana, 十二入), the eighteen dhatus (Astadasadhatu, 十八界), the Four Noble Truths (Aryasatya, 四諦), the six consciousnesses (Sad-vijnana, 六識), and the twelve links of dependent origination (Dvadasanga-pratityasamutpada, 十二因緣), discriminating and understanding each one. The Truth of Suffering (Dukkha-satya, 苦諦) is oppressive and uncertain, this is the Truth of Suffering; clinging to and not abandoning accumulation, this is the Truth of the Origin of Suffering (Samudaya-satya, 集諦); extinguishing suffering, this is the Truth of Cessation (Nirodha-satya, 滅諦); arising from conditions, this is called the Truth of the Path (Marga-satya, 道諦). Discriminating in this way, therefore he is called Bhagavan (世尊, World-Honored One).' Furthermore, in Bhagavan (世尊, World-Honored One), Bhaga (Bhaga) is the three realms (Trailokya, 三界), and Va (Va) is to vomit; vomiting out the afflictions of the three realms, therefore he is called Bhagavan (世尊, World-Honored One). In the world, there are devas, Brahma, Mara, Shramana

羅門，是名世間。天人者，六慾天人，魔者六天，梵者富樓天，沙門婆羅門者，佛法怨家。又天人者，世間諸王亦入天人。又天人者，含取欲界天人；魔者，含取天魔界；梵者，無色梵天界；沙門婆羅門者，含取世間四部眾故。所以爾者，收取上下悉入如來功德，悉能通達如此諸處，自以知說法者，自用方便而知，故名自知者；自用慧眼而知，是名為知。又言：『知者，知無障礙故，名知。』說者，覺令知，是名為說。又言：『開一切法故名說。』」

問曰：「佛何以為眾生說？」

答曰：「於一切眾生生大慈悲故，度無上安樂，為眾生說法，或一句、或一偈、或多或少，是名為說。初善、中善、后善，其義巧妙，純一無雜，一切具足，皆是一味。復言：『初品者初善，中品者中善，后品者后善。』又言：『戒者初善，三昧得道者中善，涅槃者后善。』又言：『戒者三昧初善，禪定與道者中善，果與涅槃者后善；佛者善覺，名為初善，法者善法，名為中善，僧者善隨，名為后善。』」

問曰：「何以眾僧名為后善？」

答曰：「若聞已不動不搖得聖利故，是名后善。佛菩提者，名為初善，辟支菩提者，名為中善，聲聞菩提者，為后善。初說者，聞已即離五蓋於一切諸善，是名初善；聞已而隨

【現代漢語翻譯】現代漢語譯本：羅門（Luo men），這是世間的名稱。天人，指的是六慾天的天人；魔，指的是第六天的魔；梵，指的是富樓天的梵天；沙門婆羅門，指的是佛法的怨家。另外，天人也包括世間的諸王。還有，天人涵蓋欲界天人；魔涵蓋天魔界；梵涵蓋無色梵天界；沙門婆羅門涵蓋世間的四部大眾。之所以這樣說，是因為（佛）收取上下一切，都納入如來的功德之中，完全能夠通達這些地方，自己認為知道說法的人，自己運用方便法門而知曉，所以稱為『自知者』；自己運用慧眼而知曉，這稱為『知』。還有說：『知，是因為知曉沒有障礙，所以稱為知。』說，是覺悟並使人知曉，這稱為說。還有說：『開啟一切法，所以稱為說。』問：『佛為什麼為眾生說法？』答：『因為對一切眾生生起大慈悲心，爲了使他們得到無上的安樂，所以為眾生說法，或者一句、或者一偈、或者多或者少，這都稱為說。初善、中善、后善，它們的意義巧妙，純一沒有雜染，一切都具足，都是同一味道。』又說：『初品是初善，中品是中善，后品是后善。』又說：『戒是初善，三昧得道是中善，涅槃是后善。』又說：『戒是三昧的初善，禪定與道是中善，果與涅槃是后善；佛是善覺，稱為初善，法是善法，稱為中善，僧是善隨，稱為后善。』問：『為什麼眾僧被稱為后善？』答：『如果聽聞后不動搖，獲得聖果利益，所以稱為后善。佛菩提是初善，辟支佛菩提是中善，聲聞菩提是后善。最初說法，聽聞后立即脫離五蓋，對於一切諸善，這稱為初善；聽聞后隨從修行

【English Translation】 English version: 'Luo men', this is a name for the world. 'Devas' refers to the devas of the six desire realms; 'Maras' refers to the maras of the sixth heaven; 'Brahmas' refers to the Brahmas of the Pure Abodes; 'Shramanas and Brahmins' refers to the enemies of the Buddha's teachings. Furthermore, 'Devas' also includes the kings of the world. Also, 'Devas' encompasses the devas of the desire realm; 'Maras' encompasses the realm of the Maras; 'Brahmas' encompasses the formless Brahma realm; 'Shramanas and Brahmins' encompasses the four assemblies of the world. The reason for this is that (the Buddha) gathers everything above and below, incorporating it into the merits of the Tathagata, fully capable of understanding all these places. Those who consider themselves to know how to preach, knowing through their own skillful means, are therefore called 'self-knowers'; knowing through their own wisdom eyes, this is called 'knowing'. It is also said: 'Knowing is called knowing because of knowing without obstacles.' 'Speaking' is awakening and causing others to know, this is called speaking. It is also said: 'Opening up all dharmas is called speaking.' Question: 'Why does the Buddha preach to sentient beings?' Answer: 'Because of generating great compassion for all sentient beings, in order to lead them to unsurpassed peace and happiness, the Buddha preaches to sentient beings, whether it be a sentence, a verse, or more or less, this is called speaking. Initial goodness, intermediate goodness, and final goodness, their meanings are subtle, pure and without impurities, everything is complete, all are of the same flavor.' It is also said: 'The initial stage is initial goodness, the intermediate stage is intermediate goodness, the final stage is final goodness.' It is also said: 'Morality is initial goodness, samadhi and attaining the path is intermediate goodness, nirvana is final goodness.' It is also said: 'Morality is the initial goodness of samadhi, dhyana and the path is intermediate goodness, the fruit and nirvana is final goodness; the Buddha is good awakening, called initial goodness, the Dharma is good dharma, called intermediate goodness, the Sangha is good following, called final goodness.' Question: 'Why is the Sangha called final goodness?' Answer: 'If, after hearing, one does not move or waver and attains the benefits of the holy fruit, this is called final goodness. Buddha Bodhi is initial goodness, Pratyekabuddha Bodhi is intermediate goodness, Shravaka Bodhi is final goodness. Initial speaking, upon hearing, immediately separates from the five coverings, regarding all good things, this is called initial goodness; upon hearing, following and practicing

，名為中善；隨已漸漸得道，是名后善。如是如來，或多或少而為說法，于多少中亦有初中后善，善義、善文字。何以故？如來說法，梵行法、梵行道，以種種方便開示令知，此說有義，是名義善。又言：『善義者句，亦言開示，亦言分別，亦言不覆藏，連句相續不斷，是名善義。』善字者，能持深義指示深義，是名善字。法辯、義辯、辭辯、樂說辯，唯聰明人能知此理，非愚夫能解，其義深邃唯智者能別，是名善字。美滿具足者，義既美滿具足者，義既美滿不假卑足，故名具足，開示梵行。」

問曰：「何謂為梵行？」

答曰：「梵天人所行此法，故名梵行。何以故？開示梵行初善，有因緣故中善，義不顛倒后善，聞者歡喜而隨，是名開示梵行。」

問曰：「何以名美滿？」

答曰：「戒為初五法聚，是名為美滿。義之不雜，是故名凈。如來為眾生說法，不貪供養，是名凈。梵行者，佛、辟支佛、聲聞所行者，是名梵行。善哉如是行相，可往問訊。」

問曰：「何謂為善哉？」

答曰：「將眾萬善，故名善哉。亦言：『將安樂故，是名善哉。』如是者，以足句；行相者，行者所行；過人相者，相貌具足；可往問訊者，可往觀佛。」

問曰：「何謂為觀？」

「以

【現代漢語翻譯】現代漢語譯本：如來說法，開始時是好的，名為中善（指中間是好的），隨著逐漸得道，這叫做后善（指結果是好的）。像這樣，如來或多或少地為人說法，在這多少之中也有初善、中善、后善，以及善義、善文字。為什麼呢？因為如來說法，是關於梵行（指清凈的行為）的法和梵行之道，用各種方便來開示，使人明白，這種說法是有意義的，這叫做義善。又說：『善義』這個詞句，也指開示，也指分別，也指不覆藏，連貫語句相續不斷，這叫做善義。『善字』，能保持深刻的意義，指示深刻的意義，這叫做善字。法辯（指對佛法的辨析能力）、義辯（指對義理的辨析能力）、辭辯（指對言辭的辨析能力）、樂說辯（指樂於演說的能力），只有聰明的人才能明白這個道理，不是愚笨的人能夠理解的，其意義深邃，只有有智慧的人才能分辨，這叫做善字。美滿具足，意義既美滿又不欠缺，所以叫做具足，開示梵行。問：『什麼叫做梵行？』答：『梵天人所修行的法，所以叫做梵行。為什麼呢？開示梵行，開始是好的，有因緣的緣故中間是好的，意義不顛倒所以結果是好的，聽的人歡喜而隨順，這叫做開示梵行。』問：『為什麼叫做美滿？』答：『戒為最初的五法聚（指戒、定、慧、解脫、解脫知見），這叫做美滿。意義不雜亂，所以叫做凈。如來為眾生說法，不貪圖供養，這叫做凈。梵行，是佛、辟支佛（指獨覺佛）、聲聞（指聽聞佛法而修行的弟子）所修行的，這叫做梵行。善哉，像這樣的行相，可以前去問訊。』問：『什麼叫做善哉？』答：『包含眾多善法，所以叫做善哉。也可以說：『包含安樂，所以叫做善哉。』像這樣，用完整的語句；行相，是修行者所修行的；過人相，是相貌具足；可以前去問訊，是可以前去觀佛。』問：『什麼叫做觀？』

【English Translation】 English version: The Tathagata's (如來, one who has thus come) teaching is good in the beginning, called 'Middle Good' (中善, referring to the middle being good); as one gradually attains enlightenment, it is called 'Subsequent Good' (后善, referring to the end being good). Thus, the Tathagata teaches beings more or less, and within this amount, there is also Initial Good, Middle Good, Subsequent Good, as well as Good Meaning and Good Words. Why? Because the Tathagata teaches the Dharma (法, the teachings) and the path of Brahmacharya (梵行, pure conduct), using various skillful means to reveal and make it known. This teaching is meaningful, and it is called 'Good Meaning'. Furthermore, the phrase 'Good Meaning' also refers to revelation, differentiation, and non-concealment, with continuous and unbroken sentences, which is called 'Good Meaning'. 'Good Words' are those that can uphold profound meanings and indicate profound meanings, which is called 'Good Words'. The eloquence of Dharma (法辯, ability to analyze the Dharma), the eloquence of meaning (義辯, ability to analyze the meaning), the eloquence of expression (辭辯, ability to analyze the words), and the eloquence of joyful speech (樂說辯, ability to speak joyfully) – only intelligent people can understand this principle, not foolish people. Its meaning is profound, and only the wise can discern it, which is called 'Good Words'. 'Perfect and Complete' means that the meaning is both perfect and not lacking, therefore it is called 'Complete', revealing Brahmacharya. Question: 'What is Brahmacharya?' Answer: 'The Dharma practiced by the Brahma (梵天, a type of celestial being) people is called Brahmacharya. Why? Because revealing Brahmacharya is good in the beginning, good in the middle due to causes and conditions, and good in the end because the meaning is not inverted. Those who hear it rejoice and follow, which is called revealing Brahmacharya.' Question: 'Why is it called Perfect?' Answer: 'The precepts (戒, moral conduct) are the initial five aggregates of Dharma (五法聚, referring to precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation), which is called Perfect. The meaning is not mixed, therefore it is called Pure. The Tathagata teaches beings without being greedy for offerings, which is called Pure. Brahmacharya is practiced by the Buddhas (佛, enlightened beings), Pratyekabuddhas (辟支佛, solitary Buddhas), and Sravakas (聲聞, disciples who hear and practice the teachings), which is called Brahmacharya. Excellent, such is the conduct, one can go and inquire.' Question: 'What is called Excellent?' Answer: 'It encompasses numerous good Dharmas, therefore it is called Excellent. It can also be said: 'It encompasses happiness, therefore it is called Excellent.' Thus, with complete sentences; conduct is what practitioners practice; surpassing appearance is having complete features; one can go and inquire, which means one can go and observe the Buddha.' Question: 'What is called Observation?'

兩眼視，謂之為觀。於是毗蘭若婆羅門作是思惟已，往到佛所共相勞問。婆羅門問佛：『四大堪忍不？聲聞弟子少病少惱四大輕利不？安樂住不？』是名勞問。身與婆羅門，共相問答，義味次第，心中歡喜憶持不忘。問訊已，卻坐一面。卻者，猶如日轉；坐者，身體布地；一面者，在於一邊。智慧之人往到宿德所，坐避六法，然後可坐。何謂六法？一者、極遠，二者、極近，三者、上風，四者、高處，五者、當眼前，六者、在後。」

問曰：「遠坐何過？」

答曰：「若欲共語，言聲不及。」

「大近何過？」

答曰：「觸忤宿德。」

「上風何過？」

答曰：「身氣臭故。」

「高處何過？」

「不恭敬故。」

「目前何過？」

「視瞻難故。」

「後坐何過？」

答曰：「宿德共語回顧難故。婆羅門離此六法而坐，是故律中說卻坐一面。沙門者，伏煩惱，又言卻煩惱，又言息心。婆羅門者，世間真婆羅門父母不雜。長者者，身體長大，亦年紀長大。又言：『有威德，是名長者。』財富者亦名長者。大老者，頭髮墮落，又言生，又子孫展轉相生，是名老。朽邁者，面板燋皺，言語錯謬，是名朽邁。年過者，生來已經二三王代職，猶故生

【現代漢語翻譯】現代漢語譯本：用兩隻眼睛看，這叫做『觀』。於是毗蘭若婆羅門（Bhiranyaka Brahmana，人名）這樣思索之後，前往佛陀所在之處，互相問候。婆羅門問佛陀：『四大（四大元素：地、水、火、風）是否安好？您的聲聞弟子（Sravaka，聽聞佛法而修行的弟子）是否少病少惱，四大輕利？是否安樂居住？』這便是問候。佛陀與婆羅門互相問答，義理和言辭有條不紊，心中歡喜並牢記不忘。問候完畢，便退坐在一旁。『卻』，就像太陽移動；『坐』，身體安放在地上；『一面』，在旁邊。有智慧的人前往有德行的人那裡，坐下時要避開六種情況，然後才可以坐下。什麼是六種情況呢？一是距離太遠，二是距離太近，三是上風處，四是高處，五是正前方，六是在後面。

（婆羅門）問：『坐得太遠有什麼過失？』

（佛陀）答：『如果想要交談，聲音傳不到。』

『坐得太近有什麼過失？』

答：『會冒犯有德行的人。』

『坐在上風處有什麼過失？』

答：『因為身體的氣味會冒犯對方。』

『坐在高處有什麼過失？』

『因為不夠恭敬。』

『坐在正前方有什麼過失？』

『因為難以注視對方。』

『坐在後面有什麼過失？』

答：『因為有德行的人說話時，回頭看很困難。』婆羅門避開這六種情況而坐，因此戒律中說退坐在一旁。『沙門』（Sramana，勤修佛道的出家人）的意思是降伏煩惱，也可以說是去除煩惱，又可以解釋為止息妄心。『婆羅門』（Brahmana，古印度僧侶階層）的意思是世間真正的婆羅門，父母血統純正。『長者』（Grhapati，有德望的居士）的意思是身體長大，也指年紀大。也可以說：『有威望和德行，這叫做長者。』富有的人也稱為長者。『大老』的意思是頭髮脫落，也可以說是新長出來，又指子孫世代相傳，這叫做老。『朽邁』的意思是面板焦黃起皺，說話顛三倒四，這叫做朽邁。『年過』的意思是生來已經經歷了二三個王朝的更替，仍然活著。

【English Translation】 English version: 'Looking with two eyes is called 'observation'. Then Bhiranyaka Brahmana (a name) thought to himself, went to where the Buddha was, and exchanged greetings. The Brahmana asked the Buddha: 'Are the four elements (earth, water, fire, and wind) bearable? Are your Sravaka disciples (disciples who learn and practice by listening to the Buddha's teachings) free from illness and affliction, and are their four elements light and comfortable? Do they live in peace?' This is called greeting. The Buddha and the Brahmana exchanged questions and answers, the meaning and words were orderly, and they were happy in their hearts and remembered them without forgetting. After greeting, he retreated and sat on one side. 'Retreating' is like the sun moving; 'sitting' is placing the body on the ground; 'one side' is on the side. A wise person, when going to a virtuous person, should avoid six situations when sitting, and then can sit down. What are the six situations? First, being too far away; second, being too close; third, being upwind; fourth, being in a high place; fifth, being directly in front; sixth, being behind.'

(The Brahmana) asked: 'What is the fault of sitting too far away?'

(The Buddha) replied: 'If you want to talk, your voice will not reach.'

'What is the fault of sitting too close?'

Reply: 'It will offend the virtuous person.'

'What is the fault of sitting upwind?'

Reply: 'Because the body odor will offend the other person.'

'What is the fault of sitting in a high place?'

'Because it is not respectful.'

'What is the fault of sitting directly in front?'

'Because it is difficult to look at the other person.'

'What is the fault of sitting behind?'

Reply: 'Because it is difficult for the virtuous person to look back when speaking.' The Brahmana avoided these six situations and sat down, therefore the precepts say to retreat and sit on one side. 'Sramana' (a Buddhist renunciate) means to subdue afflictions, or to remove afflictions, or to calm the mind. 'Brahmana' (a member of the priestly class in ancient India) means a true Brahmana in the world, whose parents' lineage is pure. 'Grhapati' (a virtuous householder) means a grown body, also referring to old age. It can also be said: 'Having prestige and virtue is called Grhapati.' A wealthy person is also called Grhapati. 'Old' means that the hair has fallen out, or that it has grown back, and that descendants are born generation after generation, this is called old. 'Decayed' means that the skin is scorched and wrinkled, and the speech is confused, this is called decayed. 'Year passed' means that one has lived through two or three dynasties and is still alive.

存，是名年過。延壽者，年過百歲，是名延壽。至年者，是最後年，是名至年。

「『咄！瞿曇沙門何以作此？』是婆羅門語。婆羅門到佛所，見佛不起、不為作禮、不施床座，故作此言。如我所聞，今正見於如來，欲自稱身而下餘人。佛以慈悲心而答婆羅門：『我不見佛于林中生時，墮地向北行七步，自觀百億萬天人、梵、魔、沙門婆羅門，無堪受我禮者。觀看已而自唱言：「天上天下，唯我為尊。」梵天聞菩薩唱已，即叉手而言：「菩薩三界獨尊，無有過者。」菩薩聞已，作師子吼：「唯我獨尊。」』佛語婆羅門：『爾時我未得道時，三界已自獨尊，何況於今眾善功德拜我為佛，云何為汝作禮耶？若人受我禮者，頭即墮地，是故汝勿于佛處希望禮拜。』是婆羅門瞳矇無知，向佛而作是語。

「婆羅門言：『若如是者，色無味。何以故？有色而已，實無味。』佛欲調伏婆羅門故，答言：『汝言無味，實無味。何以故？如世間人，色、聲、香、味、觸，以此為味，如來於此已斷，譬如斷多羅樹永不復生。』婆羅門言：『若如是者便為貢高。』佛答言：『因汝語故，即有貢高，何謂我貢高？過去三世諸佛，不為世人作禮，我種如是，是故貢高。』婆羅門言：『若如此者便無所作。』佛答言：『如汝所語，我

【現代漢語翻譯】現代漢語譯本『存』，指的是年歲增長。『延壽』，指的是年過百歲，被稱為延壽。『至年』，指的是生命的最後一年，被稱為至年。

『咄！瞿曇沙門為何做出這種行為？』這是婆羅門說的話。婆羅門來到佛陀處，見佛陀不起身、不為他作禮、不施予床座，所以說了這樣的話。正如我所聽聞的，現在親眼見到如來，想要抬高自己而貶低他人。佛陀以慈悲心回答婆羅門：『我不記得佛陀在林中出生時，落地向北方走了七步，自己觀察百億萬天人、梵天、魔、沙門（Śrāmaṇa，出家求道者）、婆羅門（Brāhmaṇa，古印度僧侶），沒有誰堪受我的禮拜。觀看完畢后自己唱言：「天上天下，唯我為尊。」梵天（Brahmā，印度教的創造之神）聽到菩薩唱誦后，立即合掌說道：「菩薩在三界獨一無二，沒有誰能超過。」菩薩聽到后，發出獅子吼：「唯我獨尊。」』佛陀告訴婆羅門：『那時我尚未得道時，在三界已經獨自尊貴，更何況如今我具備眾多善功德，被尊為佛陀，怎麼會向你作禮呢？如果有人接受我的禮拜，頭就會立刻墮地，因此你不要在佛陀這裡希望得到禮拜。』這位婆羅門愚昧無知，向佛陀說了這樣的話。

婆羅門說：『如果像您說的那樣，色（rūpa，物質現象）就沒有味道了。為什麼呢？因為只有色而已，實際上沒有味道。』佛陀爲了調伏婆羅門，回答說：『你說沒有味道，確實沒有味道。為什麼呢？因為世間人，以色、聲、香、味、觸，作為味道，如來對於這些已經斷絕，譬如砍斷多羅樹（Tāla，棕櫚樹）永遠不會再長出來。』婆羅門說：『如果像您說的那樣，那就是貢高我慢。』佛陀回答說：『因為你的話，才有所謂的貢高我慢，我哪裡貢高我慢了？過去三世諸佛，不為世人作禮，我的行為和他們一樣，所以是貢高我慢。』婆羅門說：『如果像您說的那樣，那就什麼都不用做了。』佛陀回答說：『正如你所說，我』

【English Translation】 English version 'Existing' refers to the passing of years. 'Prolonging life' refers to living past one hundred years, which is called prolonging life. 'Reaching the year' refers to the final year of life, which is called reaching the year.

'Hey! Why does the Śrāmaṇa (ascetic) Gautama (釋迦牟尼的姓) do this?' This is what the Brāhmaṇa (priest) said. The Brāhmaṇa came to the Buddha's place, and seeing that the Buddha did not rise, did not pay respects, and did not offer a seat, he said these words. As I have heard, now I see the Tathāgata (如來) in person, wanting to elevate himself and demean others. The Buddha answered the Brāhmaṇa with a compassionate heart: 'I do not remember when the Buddha was born in the forest, taking seven steps north after falling to the ground, observing hundreds of billions of gods, Brahmās (梵天), demons, Śrāmaṇas, and Brāhmaṇas, none of whom were worthy of receiving my worship. After observing, he sang: 'Above and below the heavens, I alone am honored.' When Brahmā heard the Bodhisattva (菩薩) sing, he immediately put his palms together and said: 'The Bodhisattva is unique in the three realms, and no one can surpass him.' When the Bodhisattva heard this, he roared like a lion: 'I alone am honored.' The Buddha said to the Brāhmaṇa: 'At that time, when I had not yet attained enlightenment, I was already uniquely honored in the three realms, let alone now that I possess many virtuous merits and am revered as the Buddha, how could I pay respects to you? If anyone were to receive my worship, their head would immediately fall to the ground, so do not hope to receive worship from the Buddha.' This Brāhmaṇa was ignorant and spoke these words to the Buddha.

The Brāhmaṇa said: 'If it is as you say, then form (rūpa) has no taste. Why? Because there is only form, but in reality, there is no taste.' The Buddha, in order to subdue the Brāhmaṇa, replied: 'You say there is no taste, and indeed there is no taste. Why? Because worldly people take form, sound, smell, taste, and touch as taste, but the Tathāgata has already severed these, just like cutting down a Tāla (palm tree) that will never grow again.' The Brāhmaṇa said: 'If it is as you say, then it is arrogance.' The Buddha replied: 'Because of your words, there is so-called arrogance, where am I arrogant? The Buddhas of the past three ages do not pay respects to worldly people, my actions are the same as theirs, so it is arrogance.' The Brāhmaṇa said: 'If it is as you say, then there is nothing to do.' The Buddha replied: 'As you say, I'

實不作。何謂不作？我不作偷盜、妄語、欺誑、淫慾、諸惡業等身口意業，我悉不為，故名不作。』婆羅門言：『此人便自斷其種耶？』佛答言：『實爾。何以故？三界中一切種種諸煩惱，我皆以斷故名斷種。』婆羅門惘然，不知以何答，更改語：『此人可薄不凈？』佛答曰：『如我意者實有不凈，有人縱心口為惡者，此是可薄不凈。』婆羅門便恚言：『此人亦聞我語，隨事而滅之。』佛又答曰：『三界諸煩惱中，我實已滅。』婆羅門又言：『此人可念，不堪共語。』佛答曰：『實有如此，我亦又念，諸愚癡人甚可憐愍，恒為惡業不念修善。』婆羅門便生瞋恚罵言：『此人當是日夜不眠，思求文章窮世間人。』佛答曰：『實有如此。何以故？我不入胎眠故，亦不入天上眠故，故名不眠。』於是婆羅門以八事譏佛已，如來法王以憐愍心故，視婆羅門眼，欲令服甘露法味而為說法。

「是時婆羅門心中清凈，譬如虛空無諸雲翳，亦如日月照諸闇冥。如來以種種方便教化令知，如來自稱：『我已得無上智慧，常住涅槃。』向婆羅門言：『汝老死至近，來到我所，于汝實有所獲。何以故？譬如雞卵，或八，或十，或十二。』」

問曰：「何以三種分別數？」

答曰：「此是足句，亦令文字美滿。」

【現代漢語翻譯】現代漢語譯本：『我不造作惡業。什麼是不造作？我不造作偷盜、妄語、欺騙、淫慾以及各種惡業等身口意業，我全部不做，所以叫做不造作。』婆羅門說：『這個人豈不是自己斷絕了種姓嗎？』佛回答說：『確實如此。為什麼呢？因為三界中一切種種的煩惱，我都已經斷除了，所以叫做斷種。』婆羅門茫然不知所措，不知道該如何回答，就改變話題說：『這個人可以輕視，因為他是不清凈的嗎？』佛回答說：『依我看，確實有不清凈，有人放縱身口意去做惡事，這才是可以輕視的不清凈。』婆羅門於是惱怒地說：『這個人也聽懂了我的話，隨時隨地都在消滅我的論點。』佛又回答說：『三界中的各種煩惱，我的確已經滅盡了。』婆羅門又說：『這個人自以為是，不值得和他交談。』佛回答說：『確實有這種情況，我也這樣認為，那些愚癡的人很可憐，總是造作惡業而不念及修善。』婆羅門於是生氣地罵道：『這個人一定是日夜不睡覺，思考文章來窮盡世間的人。』佛回答說：『確實有這種情況。為什麼呢？因為我不入胎受生，所以沒有睡眠，也不入天上享樂，所以也沒有睡眠，因此叫做不眠。』於是婆羅門用八件事譏諷佛之後，如來法王因為憐憫他的緣故，看著婆羅門的眼睛，想要讓他品嚐甘露般的佛法，於是為他說法。

『這時婆羅門心中清凈，就像虛空沒有云彩遮蔽，也像太陽和月亮照亮黑暗。如來用種種方便教化他，讓他明白，如來自稱：『我已經證得了無上智慧，常住在涅槃（Nirvana，佛教術語，指解脫后的境界）。』佛陀對婆羅門說：『你的壽命將盡，來到我這裡，對你確實有所得益。為什麼呢？譬如雞卵，有八個，或者十個，或者十二個。』

有人問：『為什麼要用三種不同的數字來分別？』

回答說：『這是爲了句子的完整，也爲了使文字更加完美。』

【English Translation】 English version: 'I do not create. What is 'not creating'? I do not create stealing, false speech, deception, lust, and all kinds of evil deeds of body, speech, and mind. I do not do any of these, therefore it is called 'not creating'.' The Brahmin said, 'Does this person then cut off his own lineage?' The Buddha replied, 'Indeed, it is so. Why? Because all kinds of afflictions in the three realms, I have all cut off, therefore it is called 'cutting off the lineage'.' The Brahmin was bewildered, not knowing how to answer, and changed the subject, 'Is this person contemptible and impure?' The Buddha replied, 'As I see it, there is indeed impurity. If someone indulges in evil deeds with body, speech, and mind, that is contemptible impurity.' The Brahmin then angrily said, 'This person also understands my words and extinguishes them at every turn.' The Buddha replied again, 'Among all the afflictions in the three realms, I have indeed extinguished them.' The Brahmin then said, 'This person is conceited and not worth talking to.' The Buddha replied, 'Indeed, there is such a situation. I also think that those foolish people are very pitiful, constantly creating evil deeds and not thinking of cultivating goodness.' The Brahmin then became angry and cursed, 'This person must be sleepless day and night, thinking about writing to exhaust the people of the world.' The Buddha replied, 'Indeed, there is such a situation. Why? Because I do not enter the womb to sleep, nor do I enter the heavens to sleep, therefore it is called 'sleepless'.' Thereupon, after the Brahmin ridiculed the Buddha with eight things, the Tathagata (如來，another name for Buddha) , the Dharma King (法王，King of Dharma), out of compassion, looked at the Brahmin's eyes, wanting to let him taste the nectar of the Dharma (法, Buddhist teachings) and preached the Dharma for him.

'At that time, the Brahmin's mind became pure, like the empty sky without clouds, and like the sun and moon illuminating the darkness. The Tathagata taught and transformed him with various skillful means, letting him know that the Tathagata claimed: 'I have already attained unsurpassed wisdom and constantly abide in Nirvana (涅槃, the state of liberation in Buddhism).' The Buddha said to the Brahmin, 'Your old age and death are near. Coming to me will truly benefit you. Why? For example, chicken eggs, either eight, or ten, or twelve.'"

Someone asked: 'Why use three different numbers to distinguish them?'

The answer is: 'This is for the completeness of the sentence and also to make the text more perfect.'

「『雞母伏卵，隨時迴轉。伏者，以兩翅覆。至欲生時，眼見光明，以嘴啄㲉。出已鼓翅，鳴喚前出，為大為小？』婆羅門答：『前者為大。』佛言：『我亦如是。何以故？無明㲉里覆障三界，我以智慧嘴啄無明㲉，前出三界，此誰大誰小？』答言：『瞿曇即大。』余后句無義，自當知。世間中一，一者無二。三藐三菩提者，無上菩提。」

問曰：「何謂為無上菩提？」

答曰：「若人在須陀洹道，問須陀洹果，即為說之，乃至在阿羅漢道，問阿羅漢果，即為說之，如聲聞、辟支佛、佛道，隨問而答，故名無上菩提，是故我最大。雞母伏卵隨時迴轉。佛在菩提樹下，觀四諦法，苦空無常。佛語婆羅門：『我正勤精進，而得無上最大，非懈怠放逸心，我以勇猛正勤精進，于菩提樹下以四精進——何謂為四？一者、正，二者、不急，三者、不寬，四者、不置——以法而得無上道。不柔者，不住。起心者，于所觀處行。不退者，不疲勞。三昧心者，一心。』又言：『善置心，為三昧故，即成一心，不過不逸，此是初善法。以此法故，得初禪定，從初禪定次第至三達智為極。』佛為欲出無上法故，律中說佛言：『婆羅門，我于欲中清凈，惡亦復清凈。』」

問曰：「何謂為欲？」

答曰：「貪慾欲，

【現代漢語翻譯】現代漢語譯本『就像母雞孵蛋一樣，隨時轉動。孵蛋的時候，用兩翅覆蓋著蛋。等到快要孵出小雞的時候，（小雞）從裡面看到光明，就用嘴啄破蛋殼。出來之後，就扇動翅膀，鳴叫著向前走，（你說）這是大的還是小的？』婆羅門回答說：『前者（指佛）為大。』佛說：『我也是這樣。為什麼呢？因為無明的蛋殼覆蓋遮蔽著三界，我用智慧的嘴啄破無明的蛋殼，從三界中出來，這誰大誰小呢？』（婆羅門）回答說：『瞿曇（Gotama，釋迦牟尼的姓）您最大。』後面的句子沒有意義，自己應當知道。（佛說）世間中唯一，這個『一』是無二的。三藐三菩提（saṃyak-saṃbodhi，正等正覺）就是無上菩提（anuttarā-bodhi，無上覺悟）。』

（有人）問：『什麼是無上菩提？』

（佛）回答說：『如果有人在須陀洹道（srotaāpanna-mārga，入流道）上，問關於須陀洹果（srotaāpanna-phala，入流果）的事情，就為他解說，乃至在阿羅漢道（arhat-mārga，無學道）上，問關於阿羅漢果（arhat-phala，無學果）的事情，就為他解說，像聲聞（śrāvaka，聽聞佛法而悟道者）、辟支佛（pratyekabuddha，緣覺佛）、佛道（buddha-mārga，成佛之道）一樣，隨著所問而回答，所以叫做無上菩提，因此我最大。就像母雞孵蛋隨時轉動一樣。佛在菩提樹下，觀察四諦法（catvāri āryasatyāni，四聖諦），苦（duḥkha，苦諦）、空（śūnyatā，空性）、無常（anitya，無常）。佛告訴婆羅門：『我正精進勤奮，才得到無上最大，不是因為懈怠放逸的心。我以勇猛正精進勤奮，在菩提樹下以四種精進——什麼是四種呢？一是正，二是不過急，三是不放鬆，四是不停止——以這樣的方法而得到無上道。不柔弱，就是不住于（某種狀態）。起心動念，就是在所觀察的地方修行。不退縮，就是不疲勞。三昧心（samādhi-citta，禪定之心），就是一心。』（佛）又說：『善於安住心，爲了得到三昧的緣故，就成就一心，不過分也不放逸，這是最初的善法。因為這個法的緣故，得到初禪定（prathama-dhyāna，色界初禪），從初禪定次第達到三達智（tisro vidyāḥ，三明）為最終。』佛爲了宣說無上法，所以在律中說：『婆羅門，我在慾望中清凈，惡也同樣是清凈的。』

（有人）問：『什麼是慾望？』

（佛）回答說：『貪慾的慾望，』

【English Translation】 English version 'Like a hen hatching eggs, it turns them from time to time. When hatching, it covers them with its wings. When they are about to hatch, the chicks see the light and peck at the shells with their beaks. After coming out, they flap their wings and chirp as they move forward. Would you say the former or the latter is greater?' The Brahmin replied, 'The former is greater.' The Buddha said, 'I am also like that. Why? Because the shell of ignorance covers and obscures the three realms. I use the beak of wisdom to peck through the shell of ignorance and emerge from the three realms. Who is greater and who is lesser in this case?' The Brahmin replied, 'Gotama (釋迦牟尼的姓) is the greatest.' The remaining sentences are meaningless; you should understand that yourself. In the world, there is only one, and this 'one' is without duality. Samyak-sambodhi (saṃyak-saṃbodhi，正等正覺) is unsurpassed Bodhi (anuttarā-bodhi，無上覺悟).'

Someone asked, 'What is unsurpassed Bodhi?'

The Buddha replied, 'If someone is on the path of Srotaāpanna (srotaāpanna-mārga，入流道) and asks about the fruit of Srotaāpanna (srotaāpanna-phala，入流果), explain it to them. Likewise, if someone is on the path of Arhat (arhat-mārga，無學道) and asks about the fruit of Arhat (arhat-phala，無學果), explain it to them. Just like with the paths of Śrāvaka (śrāvaka，聽聞佛法而悟道者), Pratyekabuddha (pratyekabuddha，緣覺佛), and Buddha (buddha-mārga，成佛之道), answer according to what is asked. Therefore, it is called unsurpassed Bodhi, and therefore I am the greatest. Like a hen hatching eggs, it turns them from time to time. The Buddha, under the Bodhi tree, contemplated the Four Noble Truths (catvāri āryasatyāni，四聖諦): suffering (duḥkha，苦諦), emptiness (śūnyatā，空性), and impermanence (anitya，無常). The Buddha said to the Brahmin, 'I attained the unsurpassed greatness through diligent effort, not through a mind of laziness and indulgence. With courageous and diligent effort, under the Bodhi tree, I practiced the four kinds of diligence—what are the four? First, being correct; second, not being hasty; third, not being lax; fourth, not stopping—and through this method, I attained the unsurpassed path. Not being weak means not dwelling (in a certain state). Arousing the mind means practicing in the place of observation. Not retreating means not being weary. The mind of Samadhi (samādhi-citta，禪定之心) is one-pointedness.' The Buddha also said, 'Skillfully settling the mind, for the sake of Samadhi, one achieves one-pointedness, neither excessive nor deficient. This is the initial good Dharma. Through this Dharma, one attains the first Dhyana (prathama-dhyāna，色界初禪), and from the first Dhyana, one gradually reaches the three kinds of knowledge (tisro vidyāḥ，三明) as the ultimate.' The Buddha, in order to reveal the unsurpassed Dharma, said in the Vinaya, 'Brahmin, I am pure in desire, and evil is also pure.'

Someone asked, 'What is desire?'

The Buddha replied, 'The desire of greed,'

欲貪慾，欲思欲，此是欲名。」

「何謂諸惡法者？」

答曰：「欲狐疑，此是名惡法。如來於此二處而得寂靜。」

又問曰：「何謂欲中清凈？」

答曰：「離欲亦言棄欲。何以故？初入第一禪定者，無明是欲儻，欲是禪定怨家，已棄欲故而得禪定，是謂為怨家。欲與惡離者，禪定而來，欲惡滅已，禪定即起。如是二句，義自當知。又有三靜，身靜、心靜、覆靜，是為三靜。此三靜者，亦入前二句靜。」

問曰：「何謂為欲？」

答曰：「欲有二：一者、處欲，二者、煩惱欲。」

問曰：「何謂處欲？何謂煩惱欲？」

答曰：「處欲者，心著色處。煩惱欲者，令人至欲所。此後二句者，正著所解，前句者，為棄樂欲，后句者，從煩惱出。如是欲處、煩惱欲，于其二中心極清凈。又言：『前句除欲處，后句者除煩惱欲；前句者除因緣動搖，后句者除癡相；前句者著凈，后句止欲。如是次第，自當知之。』」

問曰：「貪慾者，貪即是欲？貪別欲別？」

答曰：「歸一。何以故？一切諸惡，法理歸一，然分別各異。又律中說，貪者煩惱，欲者欲處。亦如三昧，貪慾怨家；歡喜者，是瞋恚怨家；思者，是睡怨家；安樂者，是動疑怨家；度量者，是狐疑怨家

【現代漢語翻譯】現代漢語譯本：『什麼是欲？』回答說：『欲貪戀，欲思念，這叫做欲。』『什麼是諸惡法？』回答說：『欲生狐疑，這叫做惡法。如來於這兩個方面都獲得了寂靜。』又問：『什麼是欲中的清凈？』回答說：『離開欲也叫做捨棄欲。為什麼呢？最初進入第一禪定的人，無明是欲的同伴，欲是禪定的怨家，因為已經捨棄了欲所以才能得到禪定，這就是所謂的怨家。欲與惡分離，禪定才會到來，欲和惡滅盡，禪定就會生起。像這樣的兩句話，其中的含義自然應當明白。』又有三種寂靜：身靜、心靜、覆靜，這叫做三種寂靜。這三種寂靜，也包含在前面的兩句寂靜之中。問：『什麼是欲？』回答說：『欲有兩種：一是處欲（對境界的慾望），二是煩惱欲（由煩惱產生的慾望）。』問：『什麼是處欲？什麼是煩惱欲？』回答說：『處欲，是心執著於色等境界。煩惱欲，是使人到達慾望的處所。後面的兩句話，正是著重於解釋這一點，前一句是爲了捨棄快樂的慾望，后一句是從煩惱中解脫出來。像這樣，對於欲處和煩惱欲，在這兩者中心達到極度的清凈。』又說：『前一句是去除欲處，后一句是去除煩惱欲；前一句是去除因緣的動搖，后一句是去除愚癡的相狀；前一句是執著于清凈，后一句是止息慾望。像這樣的次第，自己應當明白。』問：『貪慾，貪就是欲嗎？貪和欲是不同的嗎？』回答說：『歸根結底是一樣的。為什麼呢？一切諸惡，從法理上來說歸於一處，然而分別起來各有不同。』又在律中說，貪是煩惱，欲是欲處。也像三昧（Samadhi，禪定），貪慾是它的怨家；歡喜是瞋恚的怨家；思念是睡眠的怨家；安樂是動搖和疑惑的怨家；度量是狐疑的怨家。

【English Translation】 English version: 'What is desire?' The answer is: 'Covetous desire, longing desire, this is called desire.' 'What are all evil dharmas?' The answer is: 'Desire and doubt, this is called evil dharma. The Tathagata (如來，Thus Come One) has attained tranquility in these two aspects.' Again, it is asked: 'What is purity within desire?' The answer is: 'To be apart from desire is also called abandoning desire. Why? Because one who initially enters the first Dhyana (禪定，meditative state), ignorance is a companion of desire, and desire is an enemy of Dhyana. Having abandoned desire, one attains Dhyana; this is what is meant by enemy. When desire and evil are separated, Dhyana comes; when desire and evil are extinguished, Dhyana arises. The meaning of these two sentences should be understood naturally.' Furthermore, there are three kinds of tranquility: tranquility of body, tranquility of mind, and tranquility of covering. These are the three kinds of tranquility. These three kinds of tranquility are also included in the previous two sentences about tranquility. It is asked: 'What is desire?' The answer is: 'There are two kinds of desire: first, desire for objects; second, desire arising from afflictions.' It is asked: 'What is desire for objects? What is desire arising from afflictions?' The answer is: 'Desire for objects is when the mind is attached to objects of the senses. Desire arising from afflictions is what leads people to the place of desire. These latter two sentences emphasize this explanation. The first sentence is for abandoning the desire for pleasure, and the second sentence is for liberation from afflictions. Thus, regarding desire for objects and desire arising from afflictions, the mind is extremely pure in the center of these two.' It is also said: 'The first sentence removes desire for objects, and the second sentence removes desire arising from afflictions; the first sentence removes the agitation of conditions, and the second sentence removes the appearance of delusion; the first sentence is attachment to purity, and the second sentence stops desire. The order of these should be understood naturally.' It is asked: 'Is craving the same as desire? Are craving and desire different?' The answer is: 'Ultimately, they are the same. Why? All evils, in terms of Dharma (法，teachings), ultimately return to one, but when distinguished, they are each different.' Furthermore, it is said in the Vinaya (律，monastic rules) that craving is affliction, and desire is desire for objects. It is also like Samadhi (三昧，meditative concentration): craving is its enemy; joy is the enemy of anger; thought is the enemy of sleep; ease is the enemy of agitation and doubt; measurement is the enemy of suspicion.

，亦如初禪者，貪慾怨家。貪慾者含入五蓋，諸惡法者含取諸蓋。」

「何謂為諸蓋？」

答曰：「三毒根、五欲五塵邪貪；后句，著處分別諸塵瞋恚癡流法。前句者，欲流欲著欲泉欲受殺心結欲；后句者，諸流泉受著。前句者，諸愛等；后句者，無明等。前句者，貪等八心受；后句者四不善心起。如是欲中清凈，惡亦清凈。念思者。」

「何謂爲念？」

答曰：「動轉。何以動轉？于觀處初置心，是名念。」

問曰：「何謂為思？」

答曰：「諸禪人以心置觀處中，心徘徊觀處。又言：『思者，研心著心連心，譬如鐘聲初大后微，初大聲者如念，后微者如思。如鳥翔初動后定，動者如念，定者如思。如蜂采華，初至如念，后選擇如思。』初禪有五支，何謂為五支？一者、念，二者、思，三者、喜，四者、樂，五者、定，是為五支。猶如大樹有華有實，亦如初禪有念有思，從靜起。」

問曰：「何謂為靜？」

答曰：「離五蓋是為靜。喜樂者，喜者滿。何謂為滿？身心喜滿怡悅，邊味是喜。樂者，棄除二苦：身苦、心苦，是名為樂，樂者著其想味。」

又問曰：「何謂為喜？」

答曰：「心肥壯，其想希好，是名為喜，樂者得而受之。又言：『兩法不

【現代漢語翻譯】現代漢語譯本：『也像初禪的修行者一樣，把貪慾當作怨家。貪慾包含了五蓋（nivarana，阻礙修行的五種障礙：貪慾、嗔恚、睡眠、掉悔、疑），諸惡法也包含了這些蓋。』

『什麼是諸蓋呢？』

回答說：『是三毒（三種根本煩惱：貪、嗔、癡）的根源、五欲（色、聲、香、味、觸）和五塵（色、聲、香、味、觸）的邪貪；后一句是指，執著于塵境，分別諸塵，產生嗔恚和癡迷的流法。前一句是指，欲流、欲著、欲泉、欲受、殺心、結欲；后一句是指，諸流、泉、受、著。前一句是指，諸愛等等；后一句是指，無明等等。前一句是指，貪等等的八種心受；后一句是指，四種不善心生起。像這樣在慾望中保持清凈，惡念也能清凈。念和思是這樣的。』

『什麼是念呢？』

回答說：『是動轉。為什麼會動轉呢？因為在觀想之處最初安放了心，這叫做念。』

問：『什麼是思呢？』

回答說：『禪修者把心安放在觀想之處，心在觀想之處徘徊。又說：思就是研磨心、執著心、連線心，譬如鐘聲，開始大而後來微弱，開始的大聲就像念，後來的微弱就像思。又如鳥兒飛翔，開始動而後來穩定，動就像念，穩定就像思。又如蜜蜂採花，初到時像念，後來選擇時像思。』初禪有五支（anga，禪定的五個組成部分：覺、觀、喜、樂、一心），什麼是五支呢？一是念，二是思，三是喜（piti，喜悅），四是樂（sukha，快樂），五是定（ekaggata，專注），這就是五支。猶如大樹有花有果，也像初禪有念有思，從靜中生起。』

問：『什麼是靜呢？』

回答說：『離開五蓋就是靜。喜樂是這樣的，喜是充滿。什麼是充滿呢？身心喜悅充滿，邊味就是喜。樂是，去除兩種痛苦：身苦和心苦，這叫做樂，樂是執著于其中的想味。』

又問：『什麼是喜呢？』

回答說：『心肥壯，其想希求美好，這叫做喜，樂是得到它而享受它。又說：兩種法不』

【English Translation】 English version: 'It is also like the practitioner of the first Dhyana (Jhana, a state of profound meditation), who regards craving as an enemy. Craving includes the five hindrances (nivarana, five obstacles to meditation: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), and all evil dharmas (phenomena, teachings) also include these hindrances.'

'What are the hindrances?'

The answer is: 'They are the roots of the three poisons (three root afflictions: greed, hatred, and delusion), the evil craving for the five desires (form, sound, smell, taste, and touch) and the five objects of sense (form, sound, smell, taste, and touch); the latter refers to clinging to sense objects, distinguishing between them, and generating the flowing dharmas of anger and delusion. The former refers to the stream of desire, clinging to desire, the spring of desire, the reception of desire, murderous thoughts, and the binding of desire; the latter refers to the streams, springs, receptions, and clingings. The former refers to all kinds of love, etc.; the latter refers to ignorance, etc. The former refers to the eight kinds of mental receptions such as greed, etc.; the latter refers to the arising of the four unwholesome states of mind. In this way, maintaining purity in desire also purifies evil thoughts. Mindfulness and thought are like this.'

'What is mindfulness?'

The answer is: 'It is movement. Why does it move? Because the mind is initially placed at the point of contemplation, this is called mindfulness.'

Question: 'What is thought?'

The answer is: 'Meditators place the mind at the point of contemplation, and the mind wanders around the point of contemplation. It is also said: Thought is grinding the mind, clinging to the mind, connecting the mind, like the sound of a bell, which is loud at first and then faint, the loud sound at the beginning is like mindfulness, and the faint sound later is like thought. It is also like a bird flying, moving at first and then becoming stable, the movement is like mindfulness, and the stability is like thought. It is also like a bee collecting flowers, the initial arrival is like mindfulness, and the later selection is like thought.' The first Dhyana has five factors (anga, components of Jhana: initial application of thought, sustained application of thought, joy, happiness, and one-pointedness), what are the five factors? First is mindfulness, second is thought, third is joy (piti, rapture), fourth is happiness (sukha, pleasure), and fifth is concentration (ekaggata, one-pointedness), these are the five factors. It is like a large tree with flowers and fruits, and also like the first Dhyana with mindfulness and thought, arising from stillness.'

Question: 'What is stillness?'

The answer is: 'Leaving the five hindrances is stillness. Joy and happiness are like this, joy is fullness. What is fullness? The body and mind are filled with joy and delight, the bordering taste is joy. Happiness is removing two kinds of suffering: physical suffering and mental suffering, this is called happiness, happiness is clinging to the taste of its thought.'

Again, question: 'What is joy?'

The answer is: 'The mind is plump and strong, and its thoughts aspire to goodness, this is called joy, happiness is obtaining it and enjoying it. It is also said: Two dharmas do not'

得相離，若有喜者則有樂，樂則有喜。喜者含入行陰，樂者含入受陰。如人涉道渴乏無水，聞有水處即發喜心，是名為喜，到已飲水洗浴，是名為樂。』初禪定者，初者第一禪，定者善燒，亦言禪師所觀法。」

「何謂為善燒？」

答曰：「極能燒覆蓋。又言：『斷煩惱，亦言見。』」

「何謂為見？」

答曰：「觀見法相，接取威儀八三昧法。何以故？迦師那阿攬摩那(漢言三十八禪定)相，觀迦師那阿攬摩那故，名為禪定。此是見道果。何以故？為觀相故。何謂為觀相？觀無常故，以觀故成道，以果觀滅諦，是故名禪定為觀相。律中所說。」

問曰：「何謂為初禪？」

答曰：「有念、有思、有喜、有樂、有定，是名初禪。」

「如人有物，如人有眷屬，置物已，置眷屬已，有餘名無？」

答曰：「無餘名。禪定亦如是，置念、置思、置喜、置樂、置定，更無餘名，即是禪定。譬如軍陣有人兵象馬攻具，名之為軍，人兵象馬攻具散去，即無軍名；禪亦如是，置上句五法，即無禪定名。入者，至，亦言成就。住者，于菩提樹下以禪定而住。佛于菩提樹下坐觀何等？觀出息入息。」

問曰：「有餘禪無？」

答曰：「亦有。」

法師曰：「禪定

【現代漢語翻譯】現代漢語譯本『如果（喜和樂）能夠相互分離，如果存在喜，那麼就存在樂，有樂就有喜。喜包含在行陰中，樂包含在受陰中。就像一個人在路上行走，又渴又累，沒有水，聽到有水的地方就生起歡喜心，這叫做喜；到達之後喝水洗澡，這叫做樂。』初禪的『定』，『初』指的是第一禪，『定』指的是善於焚燒，也可以說是禪師所觀察的法。

『什麼是善於焚燒？』

回答說：『極能焚燒覆蓋（煩惱）。又說：『斷除煩惱，也可以說是見。』

『什麼是見？』

回答說：『觀見法的相狀，接取威儀八三昧法。為什麼呢？因為觀迦師那阿攬摩那（Kashina Alambana，漢譯為三十八禪定）之相，觀迦師那阿攬摩那的緣故，所以叫做禪定。這是見道之果。為什麼呢？因為爲了觀相的緣故。什麼是觀相？觀無常的緣故，因為觀的緣故成就道，以果觀滅諦，所以禪定被稱為觀相。這是律中所說的。』

問：『什麼是初禪？』

答：『有念、有思、有喜、有樂、有定，這叫做初禪。』

『如果一個人有財物，如果一個人有眷屬，放置財物之後，放置眷屬之後，還有剩餘的名稱嗎？』

答：『沒有剩餘的名稱。禪定也是這樣，放置念、放置思、放置喜、放置樂、放置定，就沒有剩餘的名稱，這就是禪定。譬如軍隊的陣勢，有人、兵、象、馬、攻城器具，稱之為軍，人、兵、象、馬、攻城器具散去，就沒有軍的名稱了；禪也是這樣，放置上面的五種法，就沒有禪定的名稱了。『入』，是到達，也可以說是成就。『住』，是在菩提樹下以禪定而住。佛在菩提樹下坐著觀察什麼？觀察出息入息。』

問：『還有其他的禪嗎？』

答：『也有。』

法師說：『禪定』

【English Translation】 English version 'If (joy and pleasure) can be separated from each other, if there is joy, then there is pleasure, and if there is pleasure, there is joy. Joy is contained within the form aggregate of volition (行陰, xing yin), and pleasure is contained within the feeling aggregate (受陰, shou yin). It is like a person walking on a road, thirsty and tired, without water, who, upon hearing of a place with water, immediately feels joy. This is called joy. After arriving, drinking water and bathing, this is called pleasure.' The 'samadhi' (定, ding) of the first Dhyana (禪, chan), 'first' refers to the first Dhyana, and 'samadhi' refers to skillful burning, or it can be said to be the Dharma observed by the meditation master.

'What is skillful burning?'

The answer is: 'Extremely capable of burning away coverings (of afflictions). It is also said: 'Cutting off afflictions, it can also be said to be seeing.'

'What is seeing?'

The answer is: 'Observing the characteristics of the Dharma, receiving the dignified conduct of the eight Samadhi methods. Why? Because of observing the characteristics of Kashina Alambana (迦師那阿攬摩那, Kashina Alambana, translated as thirty-eight Samadhis), observing Kashina Alambana, therefore it is called Samadhi. This is the fruit of the path of seeing. Why? Because it is for the sake of observing characteristics. What is observing characteristics? Observing impermanence, because of observing, the path is achieved, and with the fruit, the cessation of suffering is observed, therefore Samadhi is called observing characteristics. This is what is said in the Vinaya (律, lǜ).'

Question: 'What is the first Dhyana?'

Answer: 'Having mindfulness (念, nian), having thought (思, si), having joy (喜, xi), having pleasure (樂, le), having samadhi (定, ding), this is called the first Dhyana.'

'If a person has possessions, if a person has family, after placing the possessions, after placing the family, is there a remaining name?'

Answer: 'There is no remaining name. Samadhi is also like this, placing mindfulness, placing thought, placing joy, placing pleasure, placing samadhi, there is no remaining name, this is Samadhi. For example, in an army formation, there are people, soldiers, elephants, horses, siege equipment, which are called an army. When the people, soldiers, elephants, horses, siege equipment are scattered, there is no name of an army. Samadhi is also like this, placing the above five Dharmas, there is no name of Samadhi. 'Entering' is arriving, or it can be said to be achieving. 'Dwelling' is dwelling under the Bodhi tree with Samadhi. What did the Buddha observe while sitting under the Bodhi tree? Observing the outgoing and incoming breaths.'

Question: 'Are there other Dhyanas?'

Answer: 'There are.'

The Dharma Master said: 'Samadhi'

法，于《靜道經》中，我若廣說，其義深遠則為紛紜，于阿毗曇毗婆沙，汝自當知。今所說者正論毗尼毗婆沙，餘者稍略說。是禪定第一品。

「念、思滅者，念、思此二法過，入第二禪定。第二禪起，此二法即滅。何以故？為過二大支故，名為第二禪定。又言：『第二禪定中，無初禪定法，有餘法。初禪定中觸法為初，此中二大支已過，即得第二禪定法。』是故律中說，念、思滅入第二禪定。內法者現。」

問曰：「何謂為現？」

答曰：「現者從身生，清者無垢也。禪亦名清。何以故？如青衣，因有青色故，名青衣；禪亦如是，因有清法故，謂之清禪。」

問曰：「何以名定清？」

答曰：「念、思是動之根也，念、思已滅，名即清凈。一相者，一法起。」

問曰：「何謂一法起？」

答曰：「為不顧念、思故，是名一法相，亦言無上。又言：『一相者，念、思已離；亦言無雙，是名一相。』」

問曰：「一法相者，何以名為一法相？」

答曰：「三昧是也。」

問曰：「何謂為三昧？」

答曰：「一心無二。亦言定，亦言不動，是故第二禪一相。何以故？為名故。」

問曰：「何謂為名？」

「非我亦非生氣，是名名也。」

【現代漢語翻譯】現代漢語譯本：關於『法』，如果我在《靜道經》中廣泛解說，其意義深遠而繁雜，至於阿毗曇毗婆沙（Abhidhamma Vibhasa，論藏的註釋），你應該自己去了解。現在所說的，是正論毗尼毗婆沙（Vinaya Vibhasa，戒律的註釋），其餘的就稍微簡略地說。這是禪定第一品。

『念』（mindfulness）、『思』（thought）滅除，是因為『念』、『思』這兩種法是過患，所以進入第二禪定。第二禪定生起時，這兩種法就滅除了。為什麼呢？因為超越了兩個大的障礙，所以稱為第二禪定。又說：『在第二禪定中，沒有初禪定的法，有其餘的法。初禪定中，觸法是開始，這裡兩個大的障礙已經超越，就得到第二禪定的法。』因此，律中說，『念』、『思』滅除就進入第二禪定。內在的法是顯現的。

問：『什麼叫做顯現？』

答：『顯現是從自身產生的，清凈是沒有垢染的。禪也叫做清凈。為什麼呢？比如青色的衣服，因為有青色，所以叫做青衣；禪也是這樣，因為有清凈的法，所以叫做清凈禪。』

問：『為什麼稱定為清凈？』

答：『念』、『思』是動搖的根源，『念』、『思』已經滅除，名稱就清凈了。『一相』，是指一個法生起。

問：『什麼叫做一個法生起？』

答：『因為不顧念『念』、『思』，所以叫做『一法相』，也叫做無上。又說：『一相』，是『念』、『思』已經脫離；也叫做無雙，這就是『一相』。』

問：『「一法相」，為什麼叫做「一法相」？』

答：『是三昧（Samadhi，禪定）。』

問：『什麼叫做三昧？』

答：『一心沒有二念。也叫做定，也叫做不動，所以第二禪是「一相」。為什麼呢？因為名稱的緣故。』

問：『什麼叫做名稱？』

『非我亦非生氣，這就叫做名稱。』

【English Translation】 English version: Regarding the 『Dharma』 (law, teachings), if I were to explain it extensively in the 『Jing Dao Sutra』 (Sutra on the Path of Serenity), its meaning would be profound and complex. As for the Abhidhamma Vibhasa (commentary on the Abhidhamma), you should understand it yourself. What is being discussed now is a proper discourse on the Vinaya Vibhasa (commentary on the Vinaya), and the rest will be explained somewhat briefly. This is the first chapter on Dhyana (meditative absorption).

The cessation of 『mindfulness』 (smrti) and 『thought』 (vitarka) is because these two dharmas (elements of existence) are faults, thus entering the second Dhyana (meditative absorption). When the second Dhyana arises, these two dharmas cease. Why? Because it transcends two great obstacles, it is called the second Dhyana. It is also said: 『In the second Dhyana, there is no dharma of the first Dhyana, but there are other dharmas. In the first Dhyana, contact is the beginning, but here the two great obstacles have been transcended, and the dharma of the second Dhyana is attained.』 Therefore, it is said in the Vinaya (monastic discipline) that the cessation of 『mindfulness』 and 『thought』 leads to entering the second Dhyana. The inner dharma is manifest.

Question: 『What is meant by manifest?』

Answer: 『Manifest arises from the body itself, and purity is without defilement. Dhyana is also called purity. Why? For example, a blue garment is called a blue garment because it has the color blue; Dhyana is also like this, because it has the dharma of purity, it is called pure Dhyana.』

Question: 『Why is Samadhi (concentration) called pure?』

Answer: 『Mindfulness』 and 『thought』 are the roots of agitation. When 『mindfulness』 and 『thought』 have ceased, the name is pure. 『One characteristic』 (eka-laksana) means one dharma arises.

Question: 『What is meant by one dharma arising?』

Answer: 『Because there is no regard for 『mindfulness』 and 『thought』, it is called 『one characteristic』, and it is also called unsurpassed. It is also said: 『One characteristic』 is when 『mindfulness』 and 『thought』 have been abandoned; it is also called unequaled, this is 『one characteristic.』』

Question: 『Why is 「one characteristic」 called 「one characteristic」?』

Answer: 『It is Samadhi (concentration).』

Question: 『What is meant by Samadhi?』

Answer: 『One mind without duality. It is also called concentration, it is also called immobility, therefore the second Dhyana is 「one characteristic」. Why? Because of the name.』

Question: 『What is meant by name?』

『Neither self nor life-force, this is called name.』

問曰：「初禪無清耶？」

答曰：「有。」

「若爾者，初禪亦名一相，何以止名第二禪名一相？」

答曰：「念、思動水動浪，起不見面像，亦如第一禪，有念、思，心不清故，是名非一相。何以故？三昧不明故。」

問曰：「第二禪、三昧，何以獨明瞭？」

答曰：「為心凈故，從三昧生喜樂者，此是從初禪定三昧生喜樂也。此是第二禪定。第二者，數也。如初禪定有五支，第二禪定有四支。何謂為四？一者、清，二者、喜，三者、樂，四者、一心。若廣說有四，略說有三，如經文所說。何時三支起喜樂一心耶？」

法師曰：「我今證一句，余自當知。此是第二禪定品竟。離喜者。」

問曰：「何謂為離喜？」

答曰：「薄喜亦言過喜、亦言滅喜，是時念、思滅已，喜又更起。」

問曰：「第二禪中以論念，念思滅已喜，何故更重而說耶？」

答曰：「欲贊第三禪故，所以說之。何以故？譬如第三道邪見不滅，于初須陀洹道以滅，今于第三道中又說。何謂為贊？第三道故，此中亦復如是。舍而住者。」

「何謂為舍？」

答曰：「舍者，是平等見、不偏見、不黨見，恒大健舍，是第三禪。又曰：『舍有十種。』」

問

【現代漢語翻譯】現代漢語譯本問：『初禪沒有清凈嗎？』答：『有。』『如果這樣，初禪也應該稱為一相（Eka-lakshana，單一的相），為什麼只說第二禪稱為一相？』答：『念頭和思緒就像流動的水和翻滾的波浪，使得水面無法清晰地映照出影像。初禪也是如此，因為有念頭和思緒，心不清凈，所以不能稱為一相。為什麼呢？因為三昧（Samadhi，禪定）不夠明晰。』問：『為什麼第二禪的三昧就特別明晰呢？』答：『因為心清凈的緣故。從三昧中生出的喜樂，是從初禪的禪定三昧中生出的喜樂。這是第二禪定。第二，是計數。比如初禪定有五支，第二禪定有四支。哪四支呢？一是清凈，二是喜，三是樂，四是一心（Ekaggata，專注）。如果廣說有四支，略說有三支，就像經文所說的那樣。什麼時候這三支——喜、樂、一心——生起呢？』法師說：『我現在只解釋一句，剩下的你們自己應該明白。這是第二禪定品結束。離喜者。』問：『什麼是離喜？』答：『淡薄的喜，也可以說是超越了喜，也可以說是滅除了喜。這個時候，念頭和思緒已經滅除，喜又重新生起。』問：『在第二禪中已經討論過念頭，念頭和思緒滅除後生起喜，為什麼還要再次重複說明呢？』答：『爲了讚歎第三禪的緣故，所以才這樣說。為什麼呢？比如第三道（指阿那含道）的邪見沒有完全滅除，但在初果須陀洹道時已經滅除了一部分，現在在第三道中又再次提及。這稱為什麼？稱作讚歎第三道。這裡的情況也是如此。舍而住者。』『什麼是舍（Upekkha，舍）？』答：『舍，是平等看待，不偏頗，不偏袒，恒常保持強大的舍心，這是第三禪。又說：『舍有十種。』』問

【English Translation】 English version Question: 'Does the first Dhyana (Jhāna, meditation) lack purity?' Answer: 'It has purity.' 'If that is so, the first Dhyana should also be called Eka-lakshana (one characteristic), why is it only said that the second Dhyana is called Eka-lakshana?' Answer: 'Thoughts and reflections are like flowing water and rolling waves, making it impossible to see a clear reflection. It is the same with the first Dhyana; because there are thoughts and reflections, the mind is not pure, so it is not called Eka-lakshana. Why is that? Because Samadhi (concentration) is not clear enough.' Question: 'Why is the Samadhi of the second Dhyana particularly clear?' Answer: 'Because the mind is pure. The joy and happiness that arise from Samadhi are the joy and happiness that arise from the Samadhi of the first Dhyana. This is the second Dhyana. 'Second' refers to counting. For example, the first Dhyana has five factors, and the second Dhyana has four factors. What are the four? First, purity; second, joy (Pīti); third, happiness (Sukha); and fourth, one-pointedness of mind (Ekaggata). If explained broadly, there are four factors; if explained briefly, there are three, as the sutras say. When do these three factors—joy, happiness, and one-pointedness of mind—arise?' The Dharma Master said: 'I will now explain one sentence, and you should understand the rest yourselves. This is the end of the section on the second Dhyana. 'One who is detached from joy.' Question: 'What is detachment from joy?' Answer: 'Faint joy, or surpassing joy, or the cessation of joy. At this time, thoughts and reflections have ceased, and joy arises again.' Question: 'In the second Dhyana, thoughts have already been discussed, and joy arises after the cessation of thoughts and reflections. Why is it repeated again?' Answer: 'It is to praise the third Dhyana that it is said in this way. Why is that? For example, the wrong views of the third path (Anagami path) have not been completely eradicated, but they have been partially eradicated in the first path of Srotapanna (stream-enterer), and now it is mentioned again in the third path. What is this called? It is called praising the third path. The situation here is also the same. 'One who dwells in equanimity (Upekkha).' 'What is equanimity (Upekkha)?' Answer: 'Equanimity is to see equally, without bias, without partiality, and to constantly maintain a strong mind of equanimity. This is the third Dhyana. It is also said: 'There are ten kinds of equanimity.' Question:

曰：「何謂為十？」

「一者、沙浪求舍，二者、梵魔求舍，三者、菩提等舍，四者、毗梨求舍，五者、行求舍，六者、觸求舍，七者、觀求舍，八者、末阇求舍，九者、智求舍，十者、清凈求舍也。此十種舍善，處處地人心觀因一相，以略說故。于沙利耶中、曇摩僧伽訶尼耶中、凈道道中三處中，已廣說，自當知；我若於此毗尼中廣說者，即為亂多。」

問曰：「十舍者，取何舍耶？」

答曰：「取末阇求舍。」

問曰：「何謂末阇求舍？」

答曰：「不知他事因喜而生。」

問曰：「初禪、第二禪，此二處無末阇求舍耶？正三禪有也？」

答曰：「初與第二禪亦有，然猶微不現。何以故？念、思、喜蔽故，第三禪中念、思、喜已離，故得現耳。正思知者。」

問曰：「何謂為思？」

答曰：「心多生想，故謂之思也。知者。」

問曰：「何謂為知？」

答曰：「洞達知也。」

問曰：「何謂為正思？」

答曰：「正思者，不忘；亦言識。又言：『起相知者。』」

問曰：「何謂為知？」

答曰：「擇也，亦言聚；又言廣，此略說，末阇中自當知之。」

問曰：「初禪定無思知？」

答曰：「有。何以

{ "translations": [ "現代漢語譯本", "問：『什麼是十種舍？』", "答：『第一是沙浪求舍（Sālanga-upekkhā，捨棄沙浪），第二是梵魔求舍（Brahmamāra-upekkhā，捨棄梵天魔），第三是菩提等舍（Bodhi-samāna-upekkhā，與菩提相等的舍），第四是毗梨求舍（Viriya-upekkhā，精進舍），第五是行求舍（Saṅkhāra-upekkhā，行舍），第六是觸求舍（Phassa-upekkhā，觸舍），第七是觀求舍（Passanā-upekkhā，觀舍），第八是末阇求舍（Majjhatta-upekkhā，中舍），第九是智求舍（Ñāna-upekkhā，智舍），第十是清凈求舍（Parisuddhi-upekkhā，清凈舍）。這十種舍善，在各地人心觀中因一相而生，這是簡略的說法。在《沙利耶》（Sāriputta）中、《曇摩僧伽訶尼耶》（Dhammasaṅgahanīya）中、《凈道道》（Visuddhimagga）中這三處已經詳細說明，應當自己去了解；我如果在這裡詳細說明這些毗尼（Vinaya，戒律），就會變得雜亂繁多。』", "問：『十舍之中，取哪一種舍？』", "答：『取末阇求舍（Majjhatta-upekkhā，中舍）。』", "問：『什麼是末阇求舍（Majjhatta-upekkhā，中舍）？』", "答：『不知道他人之事而生喜悅。』", "問：『初禪、第二禪，這兩個禪定中沒有末阇求舍（Majjhatta-upekkhā，中舍）嗎？只有第三禪有嗎？』", "答：『初禪和第二禪也有，但非常微弱不明顯。為什麼呢？因爲念、思、喜遮蔽了它，第三禪中念、思、喜已經離去，所以才能顯現出來。這是正思知者。』", "問：『什麼是思？』", "答：『心中多生想法，所以稱為思。知者。』", "問：『什麼是知？』", "答：『洞達的知曉。』", "問：『什麼是正思？』", "答：『正思就是不忘；也可以說是識。又說：『生起相知者。』』", "問：『什麼是知？』", "答：『是選擇，也可以說是聚集；又說是廣，這是簡略的說法，在末阇（Majjhatta）中應當自己去了解。』", "問：『初禪定中沒有思知嗎？』", "答：『有。為什麼呢？』" ], "english_translations": [ "English version", "Said: 'What are the ten kinds of relinquishment?'", "'The first is Sālanga-upekkhā (relinquishing Sālanga), the second is Brahmamāra-upekkhā (relinquishing Brahmā-Māra), the third is Bodhi-samāna-upekkhā (relinquishment equal to Bodhi), the fourth is Viriya-upekkhā (effort relinquishment), the fifth is Saṅkhāra-upekkhā (formation relinquishment), the sixth is Phassa-upekkhā (contact relinquishment), the seventh is Passanā-upekkhā (insight relinquishment), the eighth is Majjhatta-upekkhā (equanimity relinquishment), the ninth is Ñāna-upekkhā (knowledge relinquishment), and the tenth is Parisuddhi-upekkhā (purity relinquishment). These ten kinds of relinquishment are good, arising from a single aspect in the minds of people everywhere. This is a brief explanation. In the Sāriputta, in the Dhammasaṅgahanīya, and in the Visuddhimagga, these three places have already explained it in detail, you should understand it yourself; if I were to explain these Vinaya (discipline) in detail here, it would become confused and excessive.'", "Asked: 'Among the ten relinquishments, which relinquishment is taken?'", "Answered: 'Majjhatta-upekkhā (equanimity relinquishment) is taken.'", "Asked: 'What is Majjhatta-upekkhā (equanimity relinquishment)?'", "Answered: 'Not knowing the affairs of others and giving rise to joy.'", "Asked: 'In the first Jhāna and the second Jhāna, are there no Majjhatta-upekkhā (equanimity relinquishment)? Is it only in the third Jhāna?'", "Answered: 'There is also in the first and second Jhānas, but it is very subtle and not apparent. Why? Because thought, reflection, and joy obscure it. In the third Jhāna, thought, reflection, and joy have already departed, so it can appear. This is the one who rightly thinks and knows.'", "Asked: 'What is reflection?'", "Answered: 'The mind gives rise to many thoughts, therefore it is called reflection. The knower.'", "Asked: 'What is knowing?'", "Answered: 'Thoroughly understanding.'", "Asked: 'What is right reflection?'", "Answered: 'Right reflection is not forgetting; it can also be called consciousness. It is also said: \'The one who knows the arising aspect.\''", "Asked: 'What is knowing?'", "Answered: 'It is selection, it can also be called gathering; it is also called vast. This is a brief explanation, you should understand it yourself in Majjhatta.'", "Asked: 'Is there no reflection and knowing in the first Jhāna?'", "Answered: 'There is. Why?'" ] }

故？若無思知者，從何往者初法也。」

問曰：「初禪中何不現思知也？」

答曰：「猶大鈍故，譬如磨刀，初鈍后利；思知亦復如是，初觀禪中猶大鈍，是故不現。亦如人𤛗乳，驅犢不遠時時復來；亦如第三禪定樂，離喜不遠，若無思知守者，即與喜合；思知守之，數強者即離。樂者無上樂極樂。何以故？思知守故。義文如此，自當知之。以身知樂者。」

問曰：「何謂為身？」

答曰：「名色身，以名色身故知樂。何以故？樂與名色身合，兩理相合極為美味，以知以美味相著故，知起覺之，是故以身知樂者。善人言，舍有思住樂。」

問曰：「何謂為善人言？」

答曰：「佛、辟支佛、聲聞，為第三禪人說第三禪因緣，是名善人言。」

「何謂為言？」

答曰：「開視為說、為分別，亦言讚歎。」

問曰：「何謂舍思住樂？」

答曰：「為欲入第三禪定故。云何入？為極樂故。以極樂美滿故，于第三禪定而舍之，令喜止不起，是名有思。何以故？為善人所念、所入樂，樂純無雜，是善人所讚歎。是義本說舍思住樂，善人讚嘆如是。入第三禪者，如入第一、第二，第三禪亦如是。所異者，第一有五支，第二有四支，第三有二支，如經本所說。」

【現代漢語翻譯】現代漢語譯本問：如果（第三禪中）沒有思和知，那麼最初的法是從哪裡來的呢？

問：為什麼在初禪中不顯現思和知呢？

答：因為（初禪中的思知）還很遲鈍，就像磨刀一樣，開始時很鈍，後來才鋒利；思知也是這樣，最初在觀禪中非常遲鈍，所以不顯現。又像人們擠牛奶，驅趕小牛不遠，時時又回來；也像第三禪的定樂，離喜悅不遠，如果沒有思知守護，就會與喜悅結合；用思知守護它，思知力量強大就能遠離喜悅。樂是無上樂、極樂。為什麼呢？因為有思知守護的緣故。道理就是這樣，自己應當明白。『以身知樂』是指什麼呢？

問：什麼是『身』呢？

答：是指名色身（nāma-rūpa-kāya，由精神和物質構成的身體），因為有名色身才能知樂。為什麼呢？因為樂與名色身結合，兩者相互結合，感覺極為美味，因為知道這種美味並執著於它，所以知覺才會生起，因此說『以身知樂』。善人說，『舍有思住樂』。

問：什麼是『善人言』呢？

答：佛（Buddha）、辟支佛（Pratyekabuddha，緣覺佛）、聲聞（Śrāvaka，聽聞佛法而證悟者），為修第三禪的人說第三禪的因緣，這叫做『善人言』。

問：什麼是『言』呢？

答：就是開示、解說、分別，也包括讚歎。

問：什麼是『舍思住樂』呢？

答：是爲了進入第三禪定。如何進入呢？爲了獲得極樂。因為極樂圓滿美好，所以在第三禪定中捨棄思，使喜悅停止而不生起，這叫做『有思』。為什麼呢？因為這是善人所念、所入的樂，樂是純粹沒有雜質的，是善人所讚歎的。這句經文原本是說舍思住樂，善人是這樣讚歎的。進入第三禪的人，就像進入第一禪、第二禪一樣，第三禪也是這樣。所不同的是，第一禪有五支，第二禪有四支，第三禪有二支，就像經文中所說的那樣。

【English Translation】 English version Question: 'If there is no thought and knowledge (in the third Dhyana), from where does the initial Dharma come?'

Question: 'Why do thought and knowledge not appear in the first Dhyana?'

Answer: 'Because (the thought and knowledge in the first Dhyana) are still very dull, like sharpening a knife, it is dull at first and then sharp; thought and knowledge are also like this, initially very dull in the contemplation Dhyana, therefore they do not appear. It is also like people milking cows, driving the calf not far away, and coming back from time to time; it is also like the bliss of the third Dhyana, not far from joy, if there is no thought and knowledge to guard it, it will combine with joy; using thought and knowledge to guard it, if the power of thought and knowledge is strong, it can stay away from joy. Bliss is supreme bliss, ultimate bliss. Why? Because it is guarded by thought and knowledge. The principle is like this, you should understand it yourself. What does 'knowing bliss with the body' refer to?'

Question: 'What is the 'body'?'

Answer: 'It refers to the nāma-rūpa-kāya (name and form body, the body composed of mind and matter), because one can know bliss with the nāma-rūpa-kāya. Why? Because bliss combines with the nāma-rūpa-kāya, the combination of the two feels extremely delicious, because one knows this deliciousness and clings to it, therefore perception arises, hence it is said 'knowing bliss with the body'. The virtuous person says, 'Abandon thought and dwell in bliss.'

Question: 'What is 'the words of the virtuous person'?'

Answer: 'Buddha (Buddha), Pratyekabuddha (Pratyekabuddha, Solitary Buddha), Śrāvaka (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings), speak about the causes and conditions of the third Dhyana to those who practice the third Dhyana, this is called 'the words of the virtuous person'.'

Question: 'What are 'words'?'

Answer: 'They are exposition, explanation, differentiation, and also praise.'

Question: 'What is 'abandoning thought and dwelling in bliss'?'

Answer: 'It is for entering the third Dhyana. How to enter? In order to obtain ultimate bliss. Because ultimate bliss is complete and wonderful, therefore thought is abandoned in the third Dhyana, causing joy to cease and not arise, this is called 'having thought'. Why? Because this is the bliss that virtuous people contemplate and enter, the bliss is pure and without impurities, it is praised by virtuous people. This passage originally speaks of abandoning thought and dwelling in bliss, virtuous people praise it in this way. Those who enter the third Dhyana are like those who enter the first and second Dhyanas, the third Dhyana is also like this. The difference is that the first Dhyana has five limbs, the second Dhyana has four limbs, and the third Dhyana has two limbs, as stated in the scriptures.'

問曰：「何時二支出于第三禪定中？」

答曰：「樂一心。此第三禪品竟。

善見律毗婆沙卷第四大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第五

簫齊外國三藏僧伽跋陀羅譯

「棄樂棄苦者。」

問曰：「何謂棄樂棄苦？」

答曰：「於四禪定中棄樂心苦心。又言：『棄名樂名苦也。』」

問曰：「樂心苦心於第四禪言，何時得棄？」

答曰：「于第四禪定門中棄也。」

問曰：「何處身苦滅盡？」

答曰：「如經所說，佛語諸比丘：『離欲清凈已，即入第一禪，苦於此滅。』」

問曰：「苦心樂心於何處滅無餘？」

答曰：「于修滿中。佛語諸比丘：『于第四禪定滅盡無餘，苦樂喜悉于禪定門滅無餘也。』何以故？初禪定，念、思未離故心苦，念、思滅者苦亦滅，亦如第二第三第四禪定，念為初，次第而滅。喜者，于第四禪定門滅盡，樂到第四禪定，入樂住舍，起不過樂也，是故苦於第四禪中滅盡無餘，是謂不苦不樂。此法極細，不可以意取也。何以故？譬如惡牛，牧者捉之不得，乃立作欄，驅群內欄，一一牽出次第而至，至惡牛已，此即是，然後捉得。佛亦如是，先取樂故入一切法，

【現代漢語翻譯】現代漢語譯本問：『二支（兩種要素）何時從第三禪定中脫離？』答：『樂和一心。（專注）。』第三禪的品就到此結束。

善見律毗婆沙卷第五

簫齊外國三藏僧伽跋陀羅譯

『捨棄快樂，捨棄痛苦的人。』

問：『什麼是捨棄快樂，捨棄痛苦？』答：『在四禪定中捨棄快樂的心和痛苦的心。』又說：『捨棄名為快樂，名為痛苦的東西。』

問：『快樂的心和痛苦的心在第四禪中說，什麼時候才能捨棄？』答：『在進入第四禪定的門檻時捨棄。』

問：『身體的痛苦在何處完全滅盡？』答：『如經文所說，佛告訴眾比丘：『離開慾望而達到清凈之後，就進入第一禪，痛苦就在這裡滅盡。』

問：『痛苦的心和快樂的心在何處完全滅盡，沒有剩餘？』答：『在修習圓滿時。佛告訴眾比丘：『在第四禪定中完全滅盡，沒有剩餘，痛苦、快樂、喜悅都在禪定的門檻處完全滅盡，沒有剩餘。』為什麼呢？因為初禪定中，念和思尚未脫離，所以心有痛苦，念和思滅盡，痛苦也就滅盡了，也像第二、第三、第四禪定一樣，以念為開始，依次滅盡。喜悅，在第四禪定的門檻處滅盡，快樂到達第四禪定，進入不苦不樂的境界，不再超過快樂，所以痛苦在第四禪中滅盡無餘，這就是所謂的不苦不樂。這種法非常細微，不能用意識去理解。為什麼呢？譬如一頭惡牛，牧牛人捉不住它，就先立起柵欄，把牛群趕進柵欄，然後一一牽出，依次進行，直到那頭惡牛，這才認出它，然後才能捉住。佛也是這樣，先從快樂入手，進入一切法，

【English Translation】 English version Question: 'When do the two branches (two factors) depart from the third Dhyana (meditative state)?' Answer: 'Joy and one-pointedness (concentration).' This concludes the section on the Third Dhyana.

The Samantapasadika, Volume 5

Translated by Sanghabhadra, a Tripitaka Master from a foreign country during the Xiao Qi Dynasty

'Those who have abandoned pleasure and abandoned pain.'

Question: 'What is meant by abandoning pleasure and abandoning pain?' Answer: 'It means abandoning the mind of pleasure and the mind of pain in the four Dhyanas.' It is also said: 'Abandoning what is called pleasure and what is called pain.'

Question: 'It is said that the mind of pleasure and the mind of pain are in the Fourth Dhyana. When can they be abandoned?' Answer: 'They are abandoned at the entrance to the Fourth Dhyana.'

Question: 'Where does bodily suffering completely cease?' Answer: 'As stated in the Sutra, the Buddha told the Bhikkhus (monks): 'Having departed from desire and attained purity, one enters the First Dhyana, and suffering ceases here.'

Question: 'Where do the mind of suffering and the mind of pleasure completely cease without remainder?' Answer: 'In the perfection of practice. The Buddha told the Bhikkhus: 'In the Fourth Dhyana, they completely cease without remainder; suffering, pleasure, and joy all completely cease without remainder at the entrance to the Dhyana.' Why is that? Because in the First Dhyana, thought and reflection have not yet departed, so the mind has suffering; when thought and reflection cease, suffering also ceases, just like in the Second, Third, and Fourth Dhyanas, with thought as the beginning, they cease in order. Joy ceases at the entrance to the Fourth Dhyana; pleasure reaches the Fourth Dhyana, entering the state of neither pleasure nor pain, not exceeding pleasure; therefore, suffering ceases completely without remainder in the Fourth Dhyana, this is what is called neither suffering nor pleasure. This Dharma (teaching) is extremely subtle and cannot be grasped by intention. Why is that? For example, a wicked ox, the herdsman cannot catch it, so he first sets up a fence, drives the herd into the fence, and then leads them out one by one, in order, until he reaches that wicked ox, then he recognizes it and can catch it. The Buddha is also like this, first starting with pleasure, entering all Dharmas,

入已次第而出，此是不苦不樂，不苦心不樂心，此是不苦不樂受。」

問曰：「此不苦不樂可得捉不？」

答曰：「不可得捉。」

又問曰：「上句何以云得捉？」

答曰：「以名知其相故，猶如捉得，語相如此，自當知之。如經文所說：『有四緣，長老以不苦不樂，以名解脫，以三昧故棄除苦樂，即入第四禪定。長老，此是四緣不苦不樂，以名解脫，以三昧故，如第三道邪見，為諸法初滅。』此讚歎第三道，此中亦復如是。」

問曰：「何謂為諸法？」

答曰：「瞋恚、愚癡為初，如是自當知。亦如第四禪定，苦樂心為初，因樂起生欲，因苦起故生瞋恚，瞋恚起故滅樂心，是故於第四禪定極遠，是名不苦不樂。」

問曰：「不苦不樂，其相云何？」

答曰：「舍樂舍不樂。」

問曰：「其味云何？」

答曰：「舍苦舍樂味，亦言不償味。舍識凈者。」

問曰：「何謂舍識識凈？」

答曰：「舍者令識得凈潔，此是第四禪定識凈潔；識凈潔已即生三識，悉是舍所作，非余法作。是故律本說，舍識凈潔，譬如月光，有云覆之其光不明，云除去已月即光明凈潔。此中思樂亦如是，思樂離者識即凈潔。」

問曰：「前三禪定有無。」

【現代漢語翻譯】現代漢語譯本：

（感受）進入后又次第而出，這就是不苦不樂，沒有痛苦的心，也沒有快樂的心，這就是不苦不樂的感受。

問：『這不苦不樂的感受可以被把握嗎？』

答：『不可以被把握。』

又問：『上一句為什麼說可以被把握呢？』

答：『因為通過名稱瞭解它的相狀，所以就像把握住了。語言的表達就是這樣，自然應當明白。如經文所說：「有四種因緣，長老通過不苦不樂，以名稱而解脫，通過三昧的緣故舍棄痛苦和快樂，就進入了第四禪定。長老，這就是四種因緣的不苦不樂，以名稱而解脫，通過三昧的緣故，就像第三道邪見，是諸法最初的滅除。」』這是讚歎第三道，這裡也是如此。

問：『什麼叫做諸法？』

答：『瞋恚（anger）、愚癡（ignorance）為最初的，像這樣自然應當明白。也像第四禪定，苦樂的心為最初的，因為快樂而生起慾望，因為痛苦而生起瞋恚，瞋恚生起就滅除了快樂的心，所以在第四禪定中極其遙遠，這就是不苦不樂。』

問：『不苦不樂的相狀是怎樣的？』

答：『捨棄快樂，捨棄不快樂。』

問：『它的味道是怎樣的？』

答：『捨棄痛苦，捨棄快樂的味道，也可以說是不償還的味道。捨棄識而使之清凈。』

問：『什麼叫做捨棄識而使識清凈？』

答：『捨棄就是使識得以清凈潔白，這就是第四禪定的識清凈潔白；識清凈潔白之後就生起三種識，都是舍所產生的，不是其他法所產生的。所以律本上說，捨棄識而使之清凈潔白，譬如月光，有云覆蓋它，它的光就不明亮，云除去之後月亮就光明清凈潔白。這裡思樂也是這樣，思樂離開之後識就清凈潔白。』

問：『前三個禪定有沒有（舍識凈潔）？』

【English Translation】 English version:

Having entered and then sequentially emerged, this is neither-suffering-nor-pleasure, neither a mind of suffering nor a mind of pleasure, this is the feeling of neither-suffering-nor-pleasure.

Question: 'Can this neither-suffering-nor-pleasure be grasped?'

Answer: 'It cannot be grasped.'

Question: 'Why does the previous statement say it can be grasped?'

Answer: 'Because one knows its characteristics through its name, it is as if one has grasped it. Language expresses it in this way, and one should naturally understand it. As the sutra says: 'There are four conditions, Elder, through neither-suffering-nor-pleasure, one is liberated by name, and through samadhi (concentration) one abandons suffering and pleasure, and then enters the fourth dhyana (meditative state). Elder, these are the four conditions of neither-suffering-nor-pleasure, one is liberated by name, and through samadhi, like the third path of wrong views, it is the initial cessation of all dharmas (phenomena).'' This praises the third path, and it is the same here.

Question: 'What are called dharmas (phenomena)?'

Answer: 'Anger (chēn huì), ignorance (yú chī) are the beginning, and one should naturally understand it in this way. It is also like the fourth dhyana (meditative state), the mind of suffering and pleasure is the beginning, because of pleasure, desire arises, and because of suffering, anger arises, and when anger arises, it extinguishes the mind of pleasure, therefore it is extremely far away in the fourth dhyana, this is called neither-suffering-nor-pleasure.'

Question: 'What is the characteristic of neither-suffering-nor-pleasure?'

Answer: 'Abandoning pleasure, abandoning non-pleasure.'

Question: 'What is its taste?'

Answer: 'Abandoning the taste of suffering, abandoning the taste of pleasure, it can also be said to be a taste of non-requital. Abandoning consciousness and purifying it.'

Question: 'What is meant by abandoning consciousness and purifying consciousness?'

Answer: 'Abandoning is to allow consciousness to become pure and clean, this is the purity and cleanliness of consciousness in the fourth dhyana (meditative state); after consciousness is pure and clean, three kinds of consciousness arise, all of which are produced by abandonment, not produced by other dharmas (phenomena). Therefore, the Vinaya (monastic code) says, abandoning consciousness and making it pure and clean, is like moonlight, when clouds cover it, its light is not bright, when the clouds are removed, the moon is bright, pure, and clean. Here, thinking and pleasure are also like this, when thinking and pleasure are left behind, consciousness becomes pure and clean.'

Question: 'Do the first three dhyanas (meditative states) have (abandoning consciousness and purifying it)?'

答曰：「有。」

問曰：「何不出識？」

答曰：「為思為初覆，是故不出。又第四禪定舍，即是夜識即是月滿，理合者然後顯月光明。如第一禪有五支，亦如第四禪有三支舍識一心，廣說有三，略說有二，如經中所說。」

「何時起二支？」

「是第四禪定中起二支。禪定第四品竟。

「此是四禪定者。有欲作觀地，有欲一心，又欲作通地，有欲滅諦地，有欲入生，愛盡人者求一心也。何以入禪定得一心？我住樂一日，即作迦私那已，起八三昧學，凡人從三昧起已一心諦諦，我觀是名觀地也。復有人成八三昧已，入通禪地已，從三昧起已，而作神通，或一身作千萬身，如是次第自當知，是故以禪為通地。又有作八三昧已，入滅諦三昧已，七日入滅盡定，此世間涅槃。我念取七日樂，此是滅諦地。有人入八三昧，從禪定不樂，我欲生梵天，此是入生地。佛入第四禪定，于菩提樹下從三昧起，如來觀地禪亦言通地，亦入滅諦地，二入一切法：世間法、聖利法。」

法師曰：「今略說取如是，第四禪定次第自當知。以此法故，入第四禪定，以三昧一心諦，是故言凈，如律本所說已舍識凈。」

問曰：「何謂為凈？」

答曰：「白而不黑；亦言光明。因樂故離欲，離

【現代漢語翻譯】現代漢語譯本答：『有。』問：『為何不顯現出識？』答：『因為有思慮和最初的覆蓋，所以不顯現。而且第四禪定是舍，就像夜晚的識，就像滿月一樣，道理相合之後才能顯現月亮的光明。如同第一禪有五支，第四禪也有三支，即舍、識、一心。廣而言之有三支，簡而言之有二支，如經中所說。』『何時生起二支？』『在第四禪定中生起二支。禪定第四品結束。』『這四禪定，有的想要作為觀的地基，有的想要作為一心的地基，有的想要作為神通的地基，有的想要作為滅諦的地基，有的想要進入再生之地，那些想要斷絕愛慾的人尋求一心。為何進入禪定能得到一心？我安住在快樂中一日，做了迦私那（Kasina，遍一切處）之後，修習八三昧（Eight Samadhi，八種禪定），凡人從三昧中出來后一心專注，我觀察這就是觀的地基。又有人成就八三昧后，進入神通禪地后，從三昧中出來后，施展神通，或者一身化作千萬身，像這樣次第應當自己知道，所以說以禪為神通的地基。又有人修習八三昧后，進入滅諦三昧后，七日進入滅盡定（Nirodha-samāpatti，滅盡定），這就是世間的涅槃（Nirvana，涅槃）。我念及七日的快樂，這就是滅諦的地基。有人進入八三昧，從禪定中不樂，想要生到梵天（Brahma，梵天），這就是進入再生之地。佛陀進入第四禪定，在菩提樹下從三昧中出來，如來觀的地禪也可以說是神通的地基，也可以進入滅諦的地基，二者進入一切法：世間法、聖利法。』法師說：『現在簡略地說到這裡，第四禪定的次第應當自己知道。因為這個法，進入第四禪定，以三昧一心專注，所以說是清凈，如律本所說已經捨棄識而清凈。』問：『什麼叫做清凈？』答：『是白色而不是黑色；也可以說是光明。因為快樂而遠離慾望，遠離』

【English Translation】 English version Answer: 'Yes.' Question: 'Why does the consciousness not manifest?' Answer: 'Because of thought and the initial covering, it does not manifest. Moreover, the fourth Dhyana (Jhāna, 禪那) is relinquishment, like the consciousness of the night, like the full moon. Only when the principle aligns does the light of the moon appear. Just as the first Dhyana has five factors, the fourth Dhyana also has three factors: relinquishment, consciousness, and one-pointedness of mind. Broadly speaking, there are three factors; concisely speaking, there are two, as stated in the scriptures.' 'When do the two factors arise?' 'The two factors arise in the fourth Dhyana. The fourth chapter on Dhyana ends.' 'These four Dhyanas, some are intended as the basis for contemplation, some are intended for one-pointedness of mind, some are intended as the basis for supernatural powers, some are intended as the basis for the cessation of suffering, and some are intended to enter rebirth. Those who desire to end craving seek one-pointedness of mind. Why can one attain one-pointedness of mind by entering Dhyana? I abide in joy for one day, and after practicing Kasina (Kasina, 遍一切處), I cultivate the Eight Samadhis (Eight Samadhi, 八種禪定). Ordinary people, after arising from Samadhi, focus their minds intently. I observe that this is called the basis for contemplation. Furthermore, some people, having perfected the Eight Samadhis, enter the realm of supernatural Dhyana, and after arising from Samadhi, manifest supernatural powers, or transform one body into thousands of bodies. In this way, the sequence should be understood by oneself. Therefore, it is said that Dhyana is the basis for supernatural powers. Furthermore, some people, after practicing the Eight Samadhis, enter the Samadhi of the cessation of suffering, and for seven days enter Nirodha-samāpatti (Nirodha-samāpatti, 滅盡定), which is Nirvana (Nirvana, 涅槃) in this world. I contemplate the joy of seven days; this is the basis for the cessation of suffering. Some people enter the Eight Samadhis, and are not pleased with Dhyana, desiring to be reborn in the Brahma (Brahma, 梵天) realm; this is entering the realm of rebirth. The Buddha entered the fourth Dhyana, and under the Bodhi tree, arose from Samadhi. The Tathagata's Dhyana of contemplation can also be said to be the basis for supernatural powers, and can also enter the basis for the cessation of suffering. The two enter all Dharmas: worldly Dharmas and sacred Dharmas.' The Dharma master said: 'Now, to speak briefly, the sequence of the fourth Dhyana should be understood by oneself. Because of this Dharma, one enters the fourth Dhyana, focusing the mind intently with Samadhi. Therefore, it is said to be pure, as the Vinaya (discipline) text says, having relinquished consciousness and being pure.' Question: 'What is meant by purity?' Answer: 'It is white and not black; it can also be said to be light. Because of joy, one is separated from desire, separated from'

諸煩惱已，離竟，心即清白隨用能堪。何以故？已教授令柔故至極處。如經文所說，若心已柔隨用所堪，譬如生金，次第鍛成柔已，隨用所堪，若欲作種種瓔珞，打之不碎，心亦如是，所遣而隨。如經文所說，佛語諸比丘：『我不見一法如心者，調伏非一過柔辱，堪可施用極凈而住，已住故名為不動，為精進故非懈怠，不可動一心；攝已非掉心，可動智慧，攝已非無明可蔽，為識所攝，非妄可辱，光明所攝，非煩惱闇所障，此六法所攝，非可動轉，如是心入八支已，隨所堪任分別諸法。以第四禪定三昧故，而得一心。已一心故，諸蓋遠離，心無垢濁念思已過，心得清凈、得智慧故，一切諸蓋不得覆蔽，以無念故即至不動，去煩惱已名亦不動。』此句是修多羅中說，自當知之。

「宿命智者，從通地生。宿者，過去世陰。住者，生此家生彼家，此家死彼家死，更墮彼家此家，離此家往生彼家，自用智慧一一悉分別知，如是自識宿命過去。如律本所說，識宿命智，以識故，知前身所住處、受生皆悉識，或一生二生，如是展轉，心知而識之。如佛到波羅蜜，已不復有調伏，心心下而識。初學之人作已然後識。我今略說，于凈道毗婆沙自當知之。此中隨律本說。一生者。」

問曰：「何謂為一生？」

答曰

{ "translations": [ "現代漢語譯本：\n諸種煩惱已經止息，遠離窮盡，心就變得清凈潔白，隨心所用都能勝任。為什麼呢？因為已經經過教導，變得柔順，達到了極致的程度。正如經文所說，如果心已經柔順，隨心所用都能勝任，就像生金，經過多次鍛打變得柔順后，隨心所用都能勝任，如果想要製作各種瓔珞，捶打它也不會碎裂，心也是這樣，被驅使而順從。正如經文所說，佛告訴各位比丘：『我沒有見到有哪一種法像心一樣，調伏它所帶來的好處不止一種，柔順謙卑，可以施用，極其純凈而安住，已經安住所以稱為不動，因為精進而非懈怠，不可動搖一心；收攝它就不會散亂，可以動搖智慧，收攝它就不會被無明遮蔽，被識所攝持，不會被虛妄所玷污，被光明所攝持，不會被煩惱的黑暗所障礙，這六種法所攝持，不可動搖轉變，這樣的心進入八正道后，隨其所能勝任而分別諸法。』因為第四禪定的三昧，所以得到一心。因為已經一心，各種蓋障遠離，心中沒有垢濁，念頭思慮已經過去，心得清凈，因為得到智慧，一切蓋障都不能覆蓋遮蔽，因為沒有念頭所以達到不動，去除煩惱后也名為不動。』這句話是修多羅（Sutra）中所說，應當自己去了解。\n\n『宿命智者（knowing one's past lives），從通地而生。宿（Purva）是指過去世的陰。住（nivasa）是指生於這家，生於那家，在這家死去，在那家死去，再次墮入那家，這家，離開這家往生那家，自己用智慧一一詳細地分別知曉，這樣自己認識過去世的宿命。』正如律本所說，認識宿命智，因為認識的緣故，知道前身所居住的地方、受生的情況都完全知曉，或者一生二生，這樣輾轉，心中知曉而認識它。正如佛陀到達波羅蜜（Paramita，彼岸）的境界，已經不再需要調伏，心自然而然地降伏而認識。初學的人是先做了然後才認識。我現在簡略地說，在凈道毗婆沙（Visuddhimagga-vibhasa）中應當自己去了解。這裡是根據律本所說。一生是指。」\n\n問：『什麼叫做一生？』\n\n答：", "English version:\nAll afflictions have ceased, completely departed, and the mind is pure and white, capable of being used as desired. Why? Because it has been taught and made gentle, reaching the ultimate state. As the Sutra says, if the mind is gentle, it can be used as desired, like raw gold that has been repeatedly forged until it is gentle, capable of being used as desired. If one wants to make various ornaments, hammering it will not break it. The mind is also like this, being directed and compliant. As the Sutra says, the Buddha told the Bhikshus (monks): 'I have not seen a single Dharma (teaching) like the mind, taming it brings more than one benefit, it is gentle and humble, can be used, extremely pure and dwells in stillness, having dwelt in stillness it is called immovable, because of diligence and not laziness, the one-pointed mind cannot be moved; restraining it, it will not be distracted, wisdom can be moved, restraining it, it will not be obscured by ignorance, being held by consciousness, it will not be defiled by falsehood, being held by light, it will not be obstructed by the darkness of afflictions, being held by these six Dharmas, it cannot be moved or transformed, such a mind, having entered the Eightfold Path, can discern all Dharmas as it is capable.' Because of the Samadhi (meditative absorption) of the Fourth Dhyana (meditative state), one obtains one-pointedness of mind. Because of having one-pointedness of mind, all coverings are removed, there is no impurity in the mind, thoughts and considerations have passed, the mind obtains purity, because of obtaining wisdom, all coverings cannot obscure it, because of no-thought, one reaches immovability, having removed afflictions, it is also called immovable.' This sentence is spoken in the Sutra, one should understand it oneself.\n\n'The one with the knowledge of past lives (宿命智者, Sujātasmṛti-jñāna), arises from the ground of penetration. 'Past' (宿, Purva) refers to the past life's Skandhas (五陰). 'Dwelling' (住, nivasa) refers to being born in this family, being born in that family, dying in this family, dying in that family, again falling into that family, this family, leaving this family to be born in that family, using one's own wisdom to distinguish and know each one in detail, thus one recognizes one's past lives.' As the Vinaya (monastic rules) says, knowing the knowledge of past lives, because of knowing, one knows the place where one lived in the previous life, the circumstances of being born are all known, or one life, two lives, and so on, the mind knows and recognizes it. Just as the Buddha reached the state of Paramita (波羅蜜, perfection), there is no longer any need for taming, the mind naturally subdues and recognizes. Beginners first do and then recognize. I will now briefly say, one should understand it oneself in the Visuddhimagga-vibhasa (清凈道毗婆沙). Here it is according to the Vinaya. 'One life' refers to."\n\nQuestion: 'What is called 'one life'?'\n\nAnswer:" ] }

：「一過入胎乃至死，是名一生。如是次第乃至無數生，三拔劫者，漢言劫滅。」

問曰：「何謂為無數三拔劫？」

答曰：「次第而滅，是為三拔劫，毗拔夷劫者，漢言劫成。」

問曰：「何謂為毗拔咤夷劫？」

答曰：「次第而生，是名毗拔咤夷劫。取三拔劫者，含入三拔叉夷劫，是叉夷根；若取毗拔劫者，即入毗拔叉夷，是劫心下而識。如經文所說，佛語諸比丘：『有四阿僧祇劫。何謂為四？三拔咤、三拔叉夷、毗拔咤、毗拔叉夷。何謂三拔咤？有三三拔咤。何謂為三？火三拔咤、水三拔咤、風三拔咤。有三三拔咤處：阿婆沙羅天、修婆緊那天、卑脅破羅天。若火三拔咤起時，從阿婆沙羅天下火燒盡；若水三拔咤起時，從修婆緊那天下洪水沒盡；若風三拔咤起時，從卑脅破羅天下飄盡，廣一佛境界。』」

法師問曰：「佛境界云何？」

答曰：「生境界、滅境界、知境界。」問曰：「何謂為生境界？」答曰：「十千世界，若佛生者，十千世界皆悉震動。佛威德百億世界，若佛說寶咒、聚咒、他阇咒、阿咤咒、無羅咒，聞不從者，即出風飄落百億世界外。知境界者，不可度量。佛三境界，滅境界與生境界，皆悉崩壞，若興盛者亦俱成立，我今略說，于凈道毗婆沙自當知。如

【現代漢語翻譯】現代漢語譯本：從一次入胎到死亡，這被稱為一生。像這樣依次經歷無數次生命。『三拔劫』（Samvarta-kalpa），用漢語來說就是『劫滅』。

有人問：『什麼是無數個三拔劫（Samvarta-kalpa）？』

回答說：『依次毀滅，這就是三拔劫（Samvarta-kalpa）。毗拔夷劫（Vivarta-kalpa），用漢語來說就是『劫成』。』

有人問：『什麼是毗拔咤夷劫（Vivartasthayi-kalpa）？』

回答說：『依次產生，這被稱為毗拔咤夷劫（Vivartasthayi-kalpa）。取三拔劫（Samvarta-kalpa）時，包含進入三拔叉夷劫（Samvartasthayi-kalpa），這是叉夷（Sthayi）的根本；如果取毗拔劫（Vivarta-kalpa）時，就進入毗拔叉夷（Vivartasthayi-kalpa），這是劫的心識所依。正如經文所說，佛告訴眾比丘：『有四個阿僧祇劫（Asankhyeya-kalpa）。哪四個呢？三拔咤（Samvarta）、三拔叉夷（Samvartasthayi）、毗拔咤（Vivarta）、毗拔叉夷（Vivartasthayi）。什麼是三拔咤（Samvarta）？有三種三拔咤（Samvarta）。哪三種呢？火三拔咤（Agni-samvarta）、水三拔咤（Apas-samvarta）、風三拔咤（Vayu-samvarta）。有三種三拔咤（Samvarta）的處所：阿婆沙羅天（Abhasvara-deva）、修婆緊那天（Subhakrtsna-deva）、卑脅破羅天（Brhatphala-deva）。如果火三拔咤（Agni-samvarta）生起時，從阿婆沙羅天（Abhasvara-deva）之下開始燃燒殆盡；如果水三拔咤（Apas-samvarta）生起時，從修婆緊那天（Subhakrtsna-deva）之下洪水淹沒殆盡；如果風三拔咤（Vayu-samvarta）生起時，從卑脅破羅天（Brhatphala-deva）之下飄散殆盡，範圍為一個佛的境界。』

法師問道：『佛的境界是怎樣的？』

回答說：『生境界、滅境界、知境界。』有人問：『什麼是生境界？』回答說：『十千世界，如果佛出生，十千世界都會震動。佛的威德能及百億世界，如果佛說寶咒、聚咒、他阇咒、阿咤咒、無羅咒，聽了不順從的，就會被風吹落到百億世界之外。知境界是不可度量的。佛的三種境界，滅境界和生境界，都會崩壞，如果興盛也會一同成立，我現在簡略地說，在《凈道毗婆沙》中自然會知道。』

【English Translation】 English version: 'From one entry into the womb until death, this is called one lifetime. Thus, in sequence, there are countless lifetimes. 『Samvarta-kalpa』 (Samvarta-kalpa), in Chinese, means 『the destruction of a kalpa (aeon).』

Someone asked: 'What are countless Samvarta-kalpas (Samvarta-kalpa)?'

The answer is: 'Destruction in sequence, this is Samvarta-kalpa (Samvarta-kalpa). Vivarta-kalpa (Vivarta-kalpa), in Chinese, means 『the formation of a kalpa (aeon).』'

Someone asked: 'What is Vivartasthayi-kalpa (Vivartasthayi-kalpa)?'

The answer is: 'Arising in sequence, this is called Vivartasthayi-kalpa (Vivartasthayi-kalpa). Taking Samvarta-kalpa (Samvarta-kalpa), it includes entering Samvartasthayi-kalpa (Samvartasthayi-kalpa), this is the root of Sthayi (Sthayi); if taking Vivarta-kalpa (Vivarta-kalpa), then it enters Vivartasthayi-kalpa (Vivartasthayi-kalpa), this is the mind's basis of the kalpa. As the sutra says, the Buddha told the Bhikkhus: 『There are four Asankhyeya-kalpas (Asankhyeya-kalpa). What are the four? Samvarta (Samvarta), Samvartasthayi (Samvartasthayi), Vivarta (Vivarta), Vivartasthayi (Vivartasthayi). What is Samvarta (Samvarta)? There are three Samvartas (Samvarta). What are the three? Fire Samvarta (Agni-samvarta), Water Samvarta (Apas-samvarta), Wind Samvarta (Vayu-samvarta). There are three places of Samvarta (Samvarta): Abhasvara-deva (Abhasvara-deva), Subhakrtsna-deva (Subhakrtsna-deva), Brhatphala-deva (Brhatphala-deva). If Fire Samvarta (Agni-samvarta) arises, it burns completely from below Abhasvara-deva (Abhasvara-deva); if Water Samvarta (Apas-samvarta) arises, a great flood submerges completely from below Subhakrtsna-deva (Subhakrtsna-deva); if Wind Samvarta (Vayu-samvarta) arises, it scatters completely from below Brhatphala-deva (Brhatphala-deva), encompassing the extent of a Buddha's realm.』'

The Dharma Master asked: 'What is the Buddha's realm like?'

The answer is: 'The realm of arising, the realm of destruction, the realm of knowledge.' Someone asked: 'What is the realm of arising?' The answer is: 'Ten thousand worlds; if a Buddha is born, ten thousand worlds will shake. The Buddha's majestic virtue reaches a hundred billion worlds; if the Buddha speaks the Jewel Mantra, the Group Mantra, the Taja Mantra, the Ata Mantra, the Nula Mantra, those who hear and do not obey will be blown by the wind beyond the hundred billion worlds. The realm of knowledge is immeasurable. The Buddha's three realms, the realm of destruction and the realm of arising, will all collapse; if they flourish, they will also be established together. I will now speak briefly; you will naturally know in the Visuddhimagga.'

是佛于菩提樹下得一切智，非一劫二劫，如是三拔咤劫皆悉知之。若處生者。」

問曰：「何謂若處生者？」

「若處壞劫時，或生天上或入人間，或化生、胎生或濕生，如是次第悉知，此是我姓，此是我父母名，我名或迦葉，姓或婆羅門，種或剎利種；苦樂色如是，或白或黑；飲食如是，粳米麥粟，樹木甘果美香之味，身口意業作如是行，壽命長短如是，從世間上至第一天乃至梵天受生，如是展轉，後生兜率天一生補處，于兜率與天人同姓，名斯多揩多(漢名白旗天人)，身黃金色，飲食甘露，受天之樂，壽命五十七億六萬世間歲。從天宮下託生白凈飯王家，于摩耶夫人受胎，知過去世一切生處種姓、受形好醜、貧富貴賤、相貌，如是皆悉知之。」

法師問曰：「佛一人知？餘人亦知？」

答曰：「餘人亦知，辟支佛、聲聞、外道梵志各為分別。外道梵志知四十劫，此外不知。智慧狹劣故，不得遠知，正知受生而已，餘一切悉不能知。何以故？為狹劣故。大阿羅漢有八十人，知十千劫；有二上阿羅漢，知一阿僧祇劫又十千劫；辟支佛亦知一阿僧祇劫又十千餘劫，此是隨所行而得知；佛所知非可窮盡。外道梵志次第得知，若欲懸略知者不能自辨。譬如盲人行，須次第而得，若不次第無有是處

【現代漢語翻譯】是佛在菩提樹下獲得一切智慧，並非僅僅一劫或二劫，而是如是三拔咤劫（Samvarta-kalpa，世界壞滅之劫）的一切都完全知曉。無論在何處出生。

問：『何謂無論在何處出生？』

答：『無論在壞劫時，眾生或生於天上，或進入人間，或是化生、胎生、濕生，像這樣次第地完全知曉：這是我的姓氏，這是我父母的名字，我的名字或許是迦葉（Kasyapa，古印度仙人），姓氏或許是婆羅門（Brahmana，印度教祭司階層），種姓或許是剎帝利（Kshatriya，印度教武士階層）；所受的苦樂、膚色是這樣，或許是白色或許是黑色；飲食是這樣，粳米、麥、粟，樹木的甘甜果實和美好香味的味道；身口意所造的業是這樣，壽命的長短是這樣，從世間向上直到第一天乃至梵天（Brahma，印度教的創造神）受生，像這樣輾轉，後來生於兜率天（Tushita，欲界第四天）的一生補處（Ekajatipratibaddha，指下一生將成佛的菩薩），在兜率天與天人同姓，名叫斯多揩多（Svetaketu，漢名白旗天人），身色是黃金色，飲食是甘露，享受天上的快樂，壽命是五十七億六萬世間歲。從天宮降下託生于白凈飯王（Suddhodana，釋迦牟尼佛的父親）家，在摩耶夫人（Maya，釋迦牟尼佛的母親）腹中受胎，知曉過去世一切的生處、種姓、所受的形體美醜、貧富貴賤、相貌，像這樣全都完全知曉。』

法師問：『佛一人知道？其他人也知道？』

答：『其他人也知道，辟支佛（Pratyekabuddha，緣覺）、聲聞（Sravaka，聽聞佛法而悟道的修行者）、外道梵志（Tirthika Brahmana，不信佛教的婆羅門修行者）各自有所分別。外道梵志知道四十劫，除此之外就不知道了。因為智慧狹隘低下，所以不能遠知，只能知道受生的情況，其他一切都不能知道。為什麼呢？因為狹隘低下。大阿羅漢（Arhat，斷盡煩惱的聖者）中有八十人，知道一萬劫；有二位上阿羅漢，知道一阿僧祇劫（Asankhyeya，極大的數字單位）又一萬劫；辟支佛也知道一阿僧祇劫又一萬多劫，這是隨著他們所修行的程度而得知。佛所知道的則是無法窮盡的。外道梵志只能次第地得知，如果想要省略跳躍地知道就無法分辨。譬如盲人走路，必須按順序才能到達，如果不按順序是不可能的。』

【English Translation】 The Buddha, having attained all wisdom under the Bodhi tree, knows not just one or two kalpas (aeons), but knows all of the three Samvarta-kalpas (periods of cosmic destruction). Wherever one is born.

Question: 'What does it mean, wherever one is born?'

Answer: 'Whether at the time of the destructive kalpa, beings are born in the heavens or enter the human realm, or are born by transformation, from a womb, or from moisture, in such order, all is known: This is my surname, these are the names of my parents, my name might be Kasyapa (an ancient Indian sage), my surname might be Brahmana (the priestly class in Hinduism), my caste might be Kshatriya (the warrior class in Hinduism); the suffering and happiness experienced, the complexion is such, perhaps white or perhaps black; the diet is such, rice, wheat, millet, the taste of sweet fruits and pleasant fragrances of trees; the actions of body, speech, and mind are performed in such a way, the length of life is such, from the world above up to the first heaven and even the Brahma (the creator god in Hinduism) heaven, receiving birth in such a way, revolving in this manner, later being born in the Tushita (a heaven in Buddhist cosmology) heaven as a 'one-birth-away-from-Buddhahood' being (Ekajatipratibaddha, a Bodhisattva who will become a Buddha in their next life), in Tushita sharing the same surname as the devas (gods), named Svetaketu (meaning 'white banner' deva), with a golden body, nourished by ambrosia, enjoying the pleasures of the heavens, with a lifespan of fifty-seven billion and six hundred thousand world-years. Descending from the heavenly palace, being conceived in the womb of Queen Maya (the mother of Shakyamuni Buddha) in the house of King Suddhodana (the father of Shakyamuni Buddha), knowing all the birthplaces, castes, forms (beautiful or ugly), poverty or wealth, nobility or lowliness, and appearances of past lives, all of this is completely known.'

The Dharma master asks: 'Does only the Buddha know this? Do others also know?'

Answer: 'Others also know, Pratyekabuddhas (Solitary Buddhas), Sravakas (Disciples who attain enlightenment by hearing the teachings), and Tirthika Brahmanas (Non-Buddhist Brahmanas) each know to a different extent. The Tirthika Brahmanas know for forty kalpas, beyond that they do not know. Because their wisdom is narrow and inferior, they cannot know far into the past, they only know about the circumstances of rebirth, and cannot know anything else. Why is that? Because they are narrow and inferior. Among the great Arhats (Enlightened beings who have eradicated all defilements), there are eighty who know for ten thousand kalpas; there are two superior Arhats who know for one Asankhyeya (an extremely large number) kalpa plus ten thousand kalpas; Pratyekabuddhas also know for one Asankhyeya kalpa plus ten thousand more kalpas, this is known according to their level of practice. What the Buddha knows is inexhaustible. The Tirthika Brahmanas can only know sequentially, if they want to know by skipping ahead, they cannot discern it. It is like a blind person walking, they must proceed step by step, if not in order, it is impossible.'

。聲聞知者兩頭合得，辟支佛亦如是，諸佛知者隨意而得，從無數劫中上下反覆悉得知，此是我知婆羅門。佛語婆羅門：『我于菩提樹下得無上智慧，即知過去無央數劫，我今無明闇滅，得慧光明。從何而得？皆從精勤不惜身命得之，譬如雞子以嘴破㲉。』佛語婆羅門：『我宿命智為嘴，無明覆前身宿命為㲉，我今以嘴破㲉，于㲉前出，是故我名無上智也。』宿命智品他生隨知，以慧知眾生墮生，是故名生墮知。以天眼觀看眾生，如來已滿波羅蜜故，始觀即知，餘人皆須修行而知，今我略說，凈道毗婆沙自當知之。聖者。」

問曰：「何為聖？」

答曰：「以肉眼如聖眼無異，天人所行諸善得成此眼，離諸肉眼、離諸塵垢，能遠照故。是故律本所說，以聖眼觀慧眼者，以精勤而得，亦如聖眼無異。何以故？已住于聖然後而得，是故名慧眼為聖眼。何以故？以身依止聖故，得聖光明，心攝光故，而得遠觀，徹通石壁如真明無異，是故以清凈慧眼，觀眾生生墮落受生。是故外道梵志，見墮不見生，故生斷見，又有外道，見生不見墮，故生常見。九眾生居，佛常見亦觀、斷見亦觀。是故律本所說，以慧眼見眾生墮生。

「極凈者。如來離十一煩惱，是故名極凈。如經文所說，佛語阿㝹樓陀：『狐疑是心煩

【現代漢語翻譯】現代漢語譯本：聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）通過結合兩方面的知識而獲得智慧，辟支佛（Pratyekabuddha，無需依賴他人教導，獨自證悟的修行者）也是如此。諸佛（Buddha，覺悟者）的智慧可以隨意獲得，他們能知曉無數劫以來的上下反覆變化。這就是我，婆羅門（Brahman，古印度僧侶階層），所知道的。佛陀告訴婆羅門：『我在菩提樹下獲得無上智慧，從而知曉過去無數劫的事情。如今我的無明黑暗已經消滅，獲得了智慧的光明。這是從哪裡得到的呢？都是從精勤修行，不惜身命而得到的，就像小雞用嘴啄破蛋殼一樣。』佛陀告訴婆羅門：『我的宿命智（Purva-nivasasmrti-jnana，知曉過去世的能力）就是嘴，無明（Avidya，對事物真相的無知）覆蓋著前世的生命就是蛋殼，我現在用嘴啄破蛋殼，從蛋殼中出來，所以我被稱為無上智者。』宿命智這一品講述的是知曉其他眾生的生命，通過智慧知曉眾生的墮落和出生，因此被稱為生墮知。用天眼（Divyacaksu，超人的視覺能力）觀看眾生，如來（Tathagata，佛陀的稱號之一，意為『如來者』）已經圓滿了波羅蜜（Paramita，到達彼岸的方法）的緣故，一開始觀看就能知曉，其他人則需要修行才能知曉。現在我簡略地說，凈道毗婆沙（Visuddhimagga-vibhasa，清凈道論的註釋）中自然會詳細說明。聖者啊！

問：『什麼是聖？』

答：『用肉眼看和用聖眼（Aryacaksu，聖者的眼睛）看沒有區別，天人所行的各種善行成就了這隻眼睛，它遠離了肉眼，遠離了塵垢，能夠遠距離照見。因此，律本中所說，用聖眼觀看慧眼（Prajnacaksu，智慧之眼）的人，是通過精勤修行而得到的，也和聖眼沒有區別。為什麼呢？因為已經安住于聖者的境界之後才得到的，所以稱慧眼為聖眼。為什麼呢？因為身體依止於聖者的境界，所以得到聖者的光明，心攝取光明，所以能夠遠距離觀看，徹徹底底地看穿石壁，就像真正的光明一樣。因此，用清凈的慧眼觀察眾生的出生、墮落和受生。因此，外道梵志（Tirthika Brahmanas，非佛教的修行者）只看到墮落而看不到出生，所以產生斷見（Ucchedadristi，認為生命死後一切皆無的錯誤見解），還有外道只看到出生而看不到墮落，所以產生常見（Sasvatadristi，認為生命永恒存在的錯誤見解）。九種眾生居住的地方，佛陀既能看到常見也能看到斷見。因此，律本中所說，用慧眼看到眾生的墮落和出生。

『極凈者。如來遠離了十一種煩惱，因此被稱為極凈。如經文所說，佛陀告訴阿㝹樓陀（Anuruddha，佛陀的弟子之一）：『狐疑是心中的煩惱。』

【English Translation】 English version: A Sravaka (one who attains enlightenment by hearing the Buddha's teachings) acquires wisdom by combining two types of knowledge, and so does a Pratyekabuddha (one who attains enlightenment independently without relying on others' teachings). The wisdom of the Buddhas (enlightened ones) can be attained at will; they can know the ups and downs of countless kalpas (eons). This is what I, a Brahman (a member of the priestly class in ancient India), know. The Buddha said to the Brahman: 'I attained unsurpassed wisdom under the Bodhi tree, thereby knowing the events of countless past kalpas. Now my darkness of ignorance (Avidya, ignorance of the true nature of things) has been extinguished, and I have obtained the light of wisdom. From where did this come? It all came from diligent practice, not sparing my life, just like a chick breaking out of its egg with its beak.' The Buddha said to the Brahman: 'My knowledge of past lives (Purva-nivasasmrti-jnana, the ability to know past lives) is the beak, and the ignorance covering the past life is the eggshell. Now I break the eggshell with the beak and emerge from the eggshell, so I am called the unsurpassed wise one.' This section on the knowledge of past lives describes knowing the lives of other beings, and knowing the fall and birth of beings through wisdom, hence it is called the knowledge of birth and fall. Viewing beings with the divine eye (Divyacaksu, superhuman vision), the Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come') has perfected the Paramitas (perfections, ways to reach the other shore), so he knows it at first sight, while others need to cultivate to know it. Now I will speak briefly; the Visuddhimagga-vibhasa (commentary on the Path of Purification) will naturally explain it in detail. O Holy One!'

Question: 'What is a holy one?'

Answer: 'Seeing with the physical eye is no different from seeing with the holy eye (Aryacaksu, the eye of a holy person); the various good deeds performed by gods and humans have perfected this eye. It is far from the physical eye, far from defilements, and can see far away. Therefore, as stated in the Vinaya (monastic rules), one who sees the eye of wisdom (Prajnacaksu, the eye of wisdom) with the holy eye is obtained through diligent practice and is no different from the holy eye. Why? Because it is obtained after abiding in the state of a holy one, hence the eye of wisdom is called the holy eye. Why? Because the body relies on the state of a holy one, it obtains the light of a holy one, and the mind absorbs the light, so it can see far away, penetrating stone walls completely, just like true light. Therefore, with the pure eye of wisdom, one observes the birth, fall, and rebirth of beings. Therefore, non-Buddhist ascetics (Tirthika Brahmanas, non-Buddhist practitioners) only see the fall and do not see the birth, thus giving rise to annihilationism (Ucchedadristi, the wrong view that everything ceases to exist after death), and other non-Buddhists only see the birth and do not see the fall, thus giving rise to eternalism (Sasvatadristi, the wrong view that life is eternal). The Buddha sees both eternalism and annihilationism in the nine abodes of beings. Therefore, as stated in the Vinaya, one sees the fall and birth of beings with the eye of wisdom.'

'The supremely pure one. The Tathagata is free from eleven afflictions, hence he is called supremely pure. As stated in the sutra, the Buddha said to Anuruddha (one of the Buddha's disciples): 'Doubt is an affliction in the mind.'

惱，智已而棄之。』不攝心者，是煩惱，睡心眠心亦是煩惱；驚喜施心、大心、過精勤心、極柔心、極多言心、不分別心、極觀色心，如是諸煩惱心。阿㝹樓陀，此十一煩惱，如來極精勤故，離此煩惱，若我見色不見光，見光不見色，如是為初，如來已過十一煩惱，亦過人眼。是故律本所說，以聖眼凈過世間肉眼觀者，眾生如肉眼無異，眾生墮落受生亦見。」

法師曰：「佛見眾生初生墮不？」

答曰：「初生墮落見，于中間不見。是故律本所說亦如是。賤者。」

問曰：「何謂為賤？」

答曰：「以愚癡行行惡法，是名為賤。又生貧窮亦是賤，人所惡賤。貴者。」

問曰：「何謂為貴？」

答曰：「以慧心受生，是故名貴。好色者從不瞋中來，惡色從瞋恚中來，善道者生至善道。或言：『多金銀珍寶亦名善道。惡道者，從慳貪而生貧窮下賤，亦名惡道。下賤者，飲食難得朝暮不供。』隨業所行，如來悉知。復觀看眾生，于地獄中受諸楚毒。如來見已而作是念：『此諸眾生種何罪根，而受是苦日夜不休？』如來觀已，此諸眾生當作惡業故乃受此報。復觀天上見諸天人，于離陀園林、眉沙園林，于波留沙迦園林，諸天人觀看遊戲。如來見已而作念言：『此諸眾生種何福業，來生此

【現代漢語翻譯】現代漢語譯本：『惱，有了智慧卻拋棄它。』不收攝心念的人，就是有煩惱的人，睡眠時的心、昏沉的心也是煩惱；驚喜施捨的心、自大的心、過度精勤的心、極度柔弱的心、極多言語的心、不分別事理的心、過度觀看美色的心，這些都是煩惱的心。阿㝹樓陀（Aniruddha，佛陀十大弟子之一，以天眼第一著稱），這十一種煩惱，如來因為極其精勤的緣故，遠離了這些煩惱。如果我說看見顏色卻看不見光，看見光卻看不見顏色，像這樣開始，如來已經超越了這十一種煩惱，也超越了凡人的眼睛。因此律本上說，用清凈的聖眼超越世間的肉眼來觀察，眾生和用肉眼觀察沒有區別，也看見眾生墮落和受生。」

法師問：『佛陀能看見眾生最初出生和墮落的情形嗎？』

答：『能看見最初出生和墮落的情形，但看不見中間的過程。所以律本上也是這樣說的。什麼是賤者呢？』

問：『什麼叫做賤？』

答：『用愚癡的心去做惡事，這就叫做賤。又出生在貧窮的環境也是，被人們厭惡和輕賤。什麼是貴者呢？』

問：『什麼叫做貴？』

答：『用智慧的心去受生，所以叫做貴。好的相貌是從不嗔恨中來的，醜陋的相貌是從嗔恚中來的，行善道的人會生到好的地方。或者說：『擁有很多金銀珍寶也叫做行善道。行惡道的人，因為慳吝貪婪而生在貧窮的環境，也叫做行惡道。的人，飲食難以得到，早晚都不能滿足。』隨著業力所行，如來完全知曉。又觀看眾生，在地獄中遭受各種痛苦。如來看見后這樣想：『這些眾生種下了什麼罪惡的根源，而遭受這樣的痛苦日夜不停？』如來觀察后得知，這些眾生因為做了惡業才遭受這樣的報應。又觀看天上，看見諸天人在離陀園林（離陀園林，天上的園林）、眉沙園林（眉沙園林，天上的園林），在波留沙迦園林（波留沙迦園林，天上的園林），諸天人觀看遊戲。如來看見后這樣想：『這些眾生種下了什麼福業，才來生到這裡？』

【English Translation】 English version: 'Annoyance arises when wisdom is possessed but then abandoned.' Those who do not restrain their minds are afflicted with annoyance; a sleeping mind or a drowsy mind is also annoyance; a mind that is joyfully generous, a proud mind, an overly diligent mind, an extremely gentle mind, an extremely talkative mind, a mind that does not discriminate, a mind that excessively gazes at beauty—all these are minds of annoyance. Aniruddha (one of the Buddha's ten great disciples, known as foremost in divine sight), these eleven kinds of annoyance are avoided by the Tathagata (如來，another name for Buddha) because of his extreme diligence. If I were to say that I see color but not light, or see light but not color, from such a beginning, the Tathagata has already surpassed these eleven kinds of annoyance, and has also surpassed the eyes of ordinary people. Therefore, the Vinaya (律, monastic rules) states that observing with a pure, sacred eye that surpasses the worldly, physical eye, sentient beings are no different from those seen with the physical eye, and one also sees sentient beings falling and being born.'

The Dharma Master asked: 'Does the Buddha see sentient beings' initial birth and fall?'

The answer: 'He sees the initial birth and fall, but does not see the intermediate process. Therefore, the Vinaya also states it in this way. What is meant by 'base'?'

The question: 'What is called 'base'?'

The answer: 'To perform evil deeds with a foolish mind is called 'base'. Furthermore, being born into poverty is also , despised and scorned by people. What is meant by 'noble'?'

The question: 'What is called 'noble'?'

The answer: 'To be born with a wise mind is therefore called 'noble'. A good complexion comes from non-anger, while a bad complexion comes from anger and hatred. Those who follow the path of goodness will be born into good realms. Or it is said: 'Having much gold, silver, and treasures is also called following the path of goodness.' Those who follow the path of evil, because of stinginess and greed, are born into poverty, and this is also called the path of evil. Those who are in this state find food difficult to obtain and are not satisfied morning and evening.' The Tathagata knows all that is done according to karma. Furthermore, he observes sentient beings suffering various tortures in hell. Having seen this, the Tathagata thinks: 'What roots of sin have these sentient beings planted that they suffer such pain day and night without ceasing?' Having observed, the Tathagata knows that these sentient beings suffer this retribution because they have committed evil deeds. Furthermore, he observes the heavens and sees the devas (天人, celestial beings) in the Rita Garden (離陀園林, celestial garden), the Mesa Garden (眉沙園林, celestial garden), and the Parushaka Garden (波留沙迦園林, celestial garden), watching and playing. Having seen this, the Tathagata thinks: 'What meritorious deeds have these sentient beings planted that they are born here?'

處受天福位？』種諸善業得如是報。此是行業所知，當來知亦如是，如來以聖眼知得大神通。身作惡業者。」

問曰：「何謂身作惡？」

答曰：「惡者雜穢不凈，以身作惡業如是。如來悉知口作惡業意作惡業，悉如前句說無異。譭謗善人者。」

問曰：「何謂為善人？」

答曰：「佛、辟支佛、聲聞，乃至白衣須陀洹道，亦名善人。」

問曰：「何謂譭謗？」

答曰：「滅諸善法罵詈，此是譭謗言。復有餘言：『佛、辟支佛、聲聞悉是惡法非正法，無有禪定法、無涅槃法、無道果法。』如是謗、作如是謗；或知者譭謗，或不知亦譭謗，悉入譭謗善人。如此人等造作重業，以重業故，天上門閉、開地獄門。」

法師曰：「我今說證。有一聚落有二比丘，一老一少，二人入聚落。初至一家得熱糜一稀，老比丘得糜已而作是念：『我腹中有風，此糜復熱，若服此糜當除腹裡風。』是時有人持木一段欲作門限，擲置一邊，於是老比丘即坐木上歠糜。年少比丘見老比丘歠糜已，而薄摩呵羅作我羞恥也。老比丘歠糜竟，而還到寺已，老比丘問年少比丘：『長老！于佛法中有所得無？』答言：『有，得須陀洹道。』老比丘言：『若如是者，不須更進求余道。何以故？為汝誹謗愛盡比丘

【現代漢語翻譯】現代漢語譯本『在哪裡承受天上的福報地位？』因為種下各種善業而得到這樣的果報。這是行業所能知曉的，未來所知曉的也將是這樣，如來以聖眼知曉，獲得大神通。身體造作惡業的人。」

問：『什麼叫做身體造作惡業？』

答：『惡就是雜穢不乾淨的，用身體造作惡業就是這樣。如來完全知曉口造作惡業、意造作惡業，完全和前面的句子所說的一樣沒有區別。』譭謗善人的人。」

問：『什麼叫做善人？』

答：『佛（Buddha，覺悟者）、辟支佛（Pratyekabuddha，獨覺者）、聲聞（Śrāvaka，聽聞佛法而證悟者），乃至白衣（在家居士）須陀洹（Srotāpanna，入流者）道，也可以稱為善人。』

問：『什麼叫做譭謗？』

答：『斷滅各種善法，謾罵詈責，這就是譭謗的言語。還有其他的言論：『佛、辟支佛、聲聞全部都是惡法，不是正法，沒有禪定法、沒有涅槃法、沒有道果法。』像這樣誹謗，作出這樣的誹謗；或者知情者譭謗，或者不知情者也譭謗，全部都屬於譭謗善人。像這樣的人造作嚴重的罪業，因為這嚴重的罪業，天上之門關閉，地獄之門開啟。』

法師說：『我現在說一個證明。有一個村落里有兩位比丘（bhikṣu，出家修行者），一老一年少，兩人進入村落。剛到一家人家得到一份熱的稀粥，老比丘得到粥后這樣想：『我的腹中有風，這粥又熱，如果喝下這粥應當可以去除腹中的風。』這時有人拿著一段木頭想要做門檻，扔在一邊，於是老比丘就坐在木頭上喝粥。年輕的比丘看見老比丘喝粥后，就輕視摩訶羅（Mahāraha，值得尊敬的人），認為我感到羞恥。老比丘喝完粥后，回到寺廟，老比丘問年輕的比丘：『長老！在佛法中有什麼證悟嗎？』回答說：『有，證得了須陀洹道。』老比丘說：『如果這樣，就不需要再進一步尋求其他的道了。為什麼呢？因為你誹謗了愛盡比丘（Arhat，阿羅漢）。』

【English Translation】 English version 『Where does one receive heavenly blessings and status?』 By planting various good deeds, one obtains such a reward. This is known through karma, and what will be known in the future will also be like this. The Tathagata (如來, Thus Come One) knows with his sacred eye and obtains great spiritual powers. Those who commit evil deeds with their bodies.』

Question: 『What is meant by committing evil deeds with the body?』

Answer: 『Evil is impure and unclean. Committing evil deeds with the body is like this. The Tathagata knows all about committing evil deeds with the mouth and committing evil deeds with the mind, just as the previous sentences said, without any difference.』 Those who slander virtuous people.』

Question: 『What is meant by virtuous people?』

Answer: 『Buddhas (佛, Awakened Ones), Pratyekabuddhas (辟支佛, Solitary Buddhas), Śrāvakas (聲聞, Hearers), and even laypeople (白衣) who have attained the Srotāpanna (須陀洹, Stream-enterer) path can also be called virtuous people.』

Question: 『What is meant by slander?』

Answer: 『Destroying various good dharmas (法, teachings) and cursing and scolding—this is slanderous speech. There are also other statements: 『Buddhas, Pratyekabuddhas, and Śrāvakas are all evil dharmas, not the true dharma. There is no dhyana (禪定, meditation) dharma, no nirvana (涅槃, liberation) dharma, and no path-fruit dharma.』 Slandering like this, making such slander; whether those who know slander, or those who do not know also slander, all fall into slandering virtuous people. People like this create heavy karma. Because of this heavy karma, the gates of heaven are closed, and the gates of hell are opened.』

The Dharma Master said: 『I will now give a proof. There was a village with two bhikshus (比丘, monks), one old and one young. The two entered the village. Upon arriving at a house, they received a portion of hot, thin porridge. The old bhikshu, having received the porridge, thought to himself: 『I have wind in my stomach, and this porridge is hot. If I drink this porridge, it should remove the wind from my belly.』 At that time, someone was holding a piece of wood, intending to make a door sill, and threw it aside. Thereupon, the old bhikshu sat on the wood and drank the porridge. The young bhikshu, seeing the old bhikshu drinking the porridge, despised the Mahāraha (摩訶羅, worthy of respect), thinking that I felt ashamed. After the old bhikshu finished drinking the porridge and returned to the temple, the old bhikshu asked the young bhikshu: 『Elder, have you attained anything in the Buddha-dharma?』 He replied: 『Yes, I have attained the Srotāpanna path.』 The old bhikshu said: 『If that is the case, then there is no need to seek further paths. Why? Because you have slandered an Arhat (阿羅漢, liberated being) who has exhausted all desires.』

。』於是年少比丘聞已即作悔過：『大德！我于大德作不善法，愿得悔過。』即受歡喜而去。」法師曰：「若人罵詈聖人、若大比丘，作如是言：『長老！我今于長老懺悔，愿長老受。』若少者頭面禮足叉手，作如是言：『大德！此是我過，于大德中我今懺悔，大德受。』若不受者，即去余方若至余寺。來至比丘所，若老者頭面禮足叉手而言：『大德！此是我過，愿大德受。』若少者而言：『長老，此是我過，我今懺悔，愿長老受。』若入涅槃者，于涅槃處作懺悔，作懺悔已，如是天道涅槃道門不閉，即如前無異。邪見者。」

問曰：「何謂為邪見？」

答曰：「顛倒見，此是邪見。已受邪見形，更教餘人，以口惡故，誹謗聖人，意惡業亦如是，已取邪見，一切諸惡業含入邪見。邪見者，是大罪業，作之逆罪。如經文所說，佛語舍利弗：『比丘持戒具足，三昧智慧具足，自身正見，轉教餘人如是。舍利弗！邪見亦如是，不離身口意，如人以土丸擲不離於土，邪見惡業不離地獄。何以故？為大罪故。』如經文所說，佛語諸比丘：『我見惡業，無過邪見，極最大罪。』若身死者。」

問曰：「何謂為死？」

答曰：「死者罪墮地獄無脫時。又言：『四大壞散，亦言更受生。』」

法師曰：

【現代漢語翻譯】於是，年輕的比丘聽了之後立即懺悔：『大德（尊稱），我對您做了不好的事情，希望能夠懺悔。』然後高興地離開了。」法師說：「如果有人謾罵聖人或者大比丘（德高望重的出家人），這樣說：『長老（對比丘的尊稱）！我現在向長老懺悔，希望長老接受。』如果是年輕的比丘，就應該頭面禮足，合掌，這樣說：『大德！這是我的過錯，我在大德面前懺悔，希望大德接受。』如果（被懺悔者）不接受，就去其他地方或者其他寺廟。來到比丘那裡，如果是年長的比丘，就應該頭面禮足，合掌說：『大德！這是我的過錯，希望大德接受。』如果是年輕的比丘，就應該說：『長老，這是我的過錯，我現在懺悔，希望長老接受。』如果（被冒犯者）已經入涅槃（佛教指脫離輪迴的狀態），就在涅槃的地方懺悔，懺悔之後，這樣天道和涅槃的道路就不會關閉，就像之前一樣沒有區別。下面講邪見。」

問：『什麼是邪見？』

答：『顛倒的見解，這就是邪見。已經接受了邪見的形態，還教導其他人，因為口出惡語，誹謗聖人，意念上的惡業也是這樣。已經接受了邪見，一切的惡業都包含在邪見之中。邪見是最大的罪業，是造作逆罪的行為。』正如經文所說，佛陀告訴舍利弗（佛陀的十大弟子之一）：『比丘持戒圓滿，禪定智慧圓滿，自身具有正見，並且教導其他人也這樣做。舍利弗！邪見也是這樣，不離身口意，就像人把土塊扔出去，土塊不會離開泥土一樣，邪見的惡業不會離開地獄。為什麼呢？因為這是極大的罪過。』正如經文所說，佛陀告訴各位比丘：『我所見到的惡業，沒有超過邪見的，這是極其嚴重的罪過。』如果身體死亡的話……」

問：『什麼是死亡？』

答：『死亡就是罪業墮入地獄，沒有脫離的時候。』又說：『四大（地、水、火、風）分解散壞，也說是再次受生。』

法師說：

【English Translation】 Then, the young Bhikshu (Buddhist monk) heard this and immediately repented: 『Venerable Sir! I have done wrong to you, I wish to repent.』 Then he left happily.」 The Dharma Master said: 「If someone scolds a sage or a senior Bhikshu (Buddhist monk), saying: 『Elder! I now repent to you, I hope you will accept it.』 If it is a young Bhikshu, he should prostrate himself with his head at the feet, clasp his hands, and say: 『Venerable Sir! This is my fault, I now repent before you, I hope you will accept it.』 If (the one being repented to) does not accept it, then go to another place or another temple. Come to the Bhikshu, if it is an older Bhikshu, he should prostrate himself with his head at the feet, clasp his hands, and say: 『Venerable Sir! This is my fault, I hope you will accept it.』 If it is a young Bhikshu, he should say: 『Elder, this is my fault, I now repent, I hope you will accept it.』 If (the offended person) has already entered Nirvana (the state of liberation from the cycle of rebirth), then repent at the place of Nirvana, after repenting, the paths to the heavens and Nirvana will not be closed, just as before, there is no difference. Next, we will talk about wrong views.』

Question: 『What is wrong view?』

Answer: 『Perverted views, this is wrong view. Having accepted the form of wrong view, and also teaching others, because of evil speech, slandering sages, evil deeds in thought are also like this. Having accepted wrong view, all evil deeds are contained within wrong view. Wrong view is the greatest sin, it is the act of committing heinous crimes.』 Just as the scriptures say, the Buddha told Shariputra (one of the Buddha's ten great disciples): 『A Bhikshu who fully observes the precepts, fully possesses Samadhi (meditative absorption) and wisdom, has right view himself, and teaches others to do the same. Shariputra! Wrong view is also like this, it does not leave the body, speech, and mind, just as when a person throws a clod of earth, the clod does not leave the earth, the evil deeds of wrong view do not leave hell. Why? Because this is an extremely great sin.』 Just as the scriptures say, the Buddha told the Bhikshus: 『The evil deeds that I have seen, none exceed wrong view, this is an extremely serious sin.』 If the body dies...』

Question: 『What is death?』

Answer: 『Death is when sins cause one to fall into hell, with no time for escape.』 It is also said: 『The four elements (earth, water, fire, wind) disintegrate and scatter, it is also said to be rebirth.』

The Dharma Master said:

「若取地獄者，即塞天道解脫門。又言：『若取惡道者，餓鬼、畜生、阿修羅悉含入。』又言：『地獄者，阿鼻為初，白黑自知。』又言：『善道者，人間亦是善道。』」

問曰：「天何義耶？」

答曰：「色聲香味最勝，是名天。知者是眼知，餘者自當知，我今略說聖眼品竟。如無明覆過去宿命，宿命嘴啄故，無明覆㲉，亦如現在墮落知。漏盡智者，于阿羅漢道漏滅盡智，是名漏盡智。過下置心者，是觀心也；觀心能知苦，於此滅不過一切苦諦相貌味，皆悉洞達知；又觀苦諦，從何而起，從集起，此即集諦；又觀苦滅，此是滅諦，將至滅諦者，即是道。觀四諦已，相貌如是，正實無異，洞達悉知。是故佛言：『我知四諦，如是見、如是知。』欲漏者，從欲漏出，此是指示果，于果中說我今脫已，又有覆知心，觀已而知，我不復更生。是故律本所說，佛語婆羅門：『我不更生。』」

法師問曰：「為是過去不生、現在不生、當來不生？若言過去生，過去生已滅；若言現在生，現在生已生；若言當來生，當來生未至，有何更生？」

答曰：「斷因故，是名不生。住者，于梵行而住；梵行者，凡善人與七學等共住，此是佛指示出家人。所作已作者，於四諦四道所作已竟。是故佛語婆羅門：『我所

【現代漢語翻譯】現代漢語譯本：『如果選擇了地獄，那就是堵塞了通往天道的解脫之門。』又說：『如果選擇了惡道，那麼餓鬼、畜生、阿修羅（意為非天，一種神道）都包含在內。』又說：『地獄，從阿鼻地獄（意為無間地獄，八大地獄中最苦之處）開始，善惡報應自己清楚。』又說：『善道，人間也是一種善道。』

有人問：『天是什麼意思呢？』

回答說：『色、聲、香、味最為殊勝，這就叫做天。』知曉事物的是眼睛的知覺，其餘的自己應當明白，我現在簡略地說完聖眼品。如同無明遮蔽了過去宿命，宿命如鳥雀啄殼般破殼而出，無明遮蔽卵殼也是如此，也像現在墮落時所知。漏盡智（意為斷絕煩惱的智慧）的人，對於阿羅漢道（意為斷絕煩惱，達到涅槃的修行道路）的漏滅盡智，這叫做漏盡智。將心置於過下，這是觀心；觀心能夠知曉苦，於此滅絕不過一切苦諦（意為佛教四聖諦之一，認識到人生是苦的）的相貌和滋味，都完全通達知曉；又觀察苦諦，從何處生起，從集諦（意為佛教四聖諦之一，認識到苦的根源在於慾望和執著）生起，這就是集諦；又觀察苦滅，這就是滅諦（意為佛教四聖諦之一，認識到可以通過修行達到苦的止息），將要達到滅諦，那就是道諦（意為佛教四聖諦之一，通往滅苦的道路）。觀察四諦之後，相貌就是這樣，真實不虛，完全通達知曉。所以佛說：『我知道四諦，如此見、如此知。』欲漏（意為慾望的煩惱）是從欲漏中出來，這是指示果，在果中說我現在已經解脫了，又有覆知心，觀察之後而知，我不再重新出生。所以律本所說，佛對婆羅門說：『我不再重新出生。』

法師問道：『是不在過去生、不在現在生、不在將來生？如果說過去生，過去已經滅了；如果說現在生，現在已經生了；如果說將來生，將來還沒有到來，有什麼重新出生呢？』

回答說：『斷絕了因，所以叫做不生。』住，是安住于梵行（意為清凈的行為）；梵行，是凡是善人與七種需要學習的人等共同居住，這是佛指示出家人。所作已作者，對於四諦四道所作已經完畢。所以佛對婆羅門說：『我所』

【English Translation】 English version: 『If one chooses hell, that is blocking the gate of liberation to the heavenly realms.』 It is also said: 『If one chooses the evil paths, then the realms of hungry ghosts, animals, and Asuras (meaning: demigods, a type of deity) are all included.』 It is also said: 『Hell begins with Avici (meaning: the hell of incessant suffering, the most painful of the eight great hells), and one knows good and evil retribution for oneself.』 It is also said: 『The good path, the human realm is also a good path.』

Someone asks: 『What is the meaning of 'heaven'?』

The answer is: 『The most excellent in form, sound, smell, and taste, this is called heaven.』 The knower is the eye's knowing, the rest you should know for yourself. I will now briefly finish speaking about the chapter on the Holy Eye. Just as ignorance covers past lives, past lives break out like a bird pecking at its shell, ignorance covering the eggshell is also like that, also like knowing when falling now. One with the wisdom of the exhaustion of outflows (meaning: wisdom that cuts off afflictions), regarding the path of Arhat (meaning: one who has extinguished afflictions and attained Nirvana), the wisdom of the exhaustion of outflows, this is called the wisdom of the exhaustion of outflows. Placing the mind below, this is observing the mind; observing the mind can know suffering, in this extinction, nothing surpasses the characteristics and flavor of all the Truth of Suffering (meaning: one of the Four Noble Truths, recognizing that life is suffering), all are completely penetrated and known; also observing the Truth of Suffering, from where does it arise, it arises from the Truth of Accumulation (meaning: one of the Four Noble Truths, recognizing that the root of suffering lies in desire and attachment), this is the Truth of Accumulation; also observing the extinction of suffering, this is the Truth of Cessation (meaning: one of the Four Noble Truths, recognizing that suffering can be stopped through practice), about to reach the Truth of Cessation, that is the Truth of the Path (meaning: one of the Four Noble Truths, the path leading to the cessation of suffering). After observing the Four Noble Truths, the characteristics are like this, truly without difference, completely penetrated and known. Therefore, the Buddha said: 『I know the Four Noble Truths, thus I see, thus I know.』 The outflow of desire (meaning: the affliction of desire) comes from the outflow of desire, this is indicating the fruit, in the fruit it is said that I am now liberated, and there is also a mind of covering knowledge, after observing, one knows, I will no longer be reborn. Therefore, as stated in the Vinaya, the Buddha said to the Brahmin: 『I will no longer be reborn.』

The Dharma master asks: 『Is it not born in the past, not born in the present, not born in the future? If you say born in the past, the past has already ceased; if you say born in the present, the present has already been born; if you say born in the future, the future has not yet arrived, what is there to be reborn?』

The answer is: 『Because the cause is cut off, this is called not being born.』 Dwelling, is dwelling in pure conduct (meaning: pure behavior); pure conduct, is when all good people and the seven types of learners dwell together, this is the Buddha instructing those who have left home. What has been done is already done, regarding the Four Noble Truths and the Four Paths, what needed to be done has already been completed. Therefore, the Buddha said to the Brahmin: 『What I』

作已竟，不復還。』」

問曰：「何謂不還？」

答曰：「諸煩惱漏不還至我所，是故不還，更無精勤。如來已觀知如此，是名漏盡智。何以故？如來欲開示婆羅門，佛已得三達智過去現在當來智。」

法師曰：「如此語者不應自稱，何故如來而自譽耶？」

答曰：「佛為欲哀愍世間及婆羅門等故，作是語：『我聖人，我最長、無上尊、一切知，我不為人作禮。』婆羅門聞佛種種說，發心歡喜，即于佛前悔過言：『瞿曇沙門有如是聖利滿足，我實不知，瞿曇沙門即是前生功德具足。』婆羅門便自克責，克責已聞說法，即贊言：『善哉！善哉！瞿曇沙門，為指示法味。』」

法師問曰：「何故二贊善哉？」

復以偈頌曰：

「瞋滅急讚歎，　　慇勤極驚笑，　信心愁足美，　　句句當重說。」

「此中讚歎。何以故？」

「婆羅門聞佛說法心歡喜，無以謝答，為自歌詠。」

法師曰：「婆羅門心當有是思惟：『佛所說法，其義深遠、其語美味，善入人心生大慈悲，甚為悅樂。』婆羅門向佛說言：『我如覆缽，佛今說法令我得聞，如缽已仰得受甘露。如人以草木覆藏珍寶，有人指示令知，如人迷路，有人捉手指示善道，如在大闇處，有人施與燈燭令得見道，

【現代漢語翻譯】現代漢語譯本：『事情已經做完，不會再回來了。』

問道：『什麼叫做不回來？』

回答說：『各種煩惱的漏失不會再回到我這裡，所以叫做不回來，不再需要更進一步的精進。如來已經觀察知曉了這些，這叫做漏盡智（漏盡的智慧）。為什麼呢？如來想要開示婆羅門（Brahman，印度教僧侶），佛已經得到了三達智（過去、現在、未來三世的智慧）。』

法師說：『這樣的話不應該自己說，為什麼如來要自我讚譽呢？』

回答說：『佛是爲了憐憫世間以及婆羅門等人，才這樣說：『我是聖人，我是最年長的、無上尊、一切知，我不接受別人的禮拜。』婆羅門聽了佛的各種說法，內心歡喜，就在佛前懺悔說：『瞿曇沙門（Gotama，釋迦牟尼佛的姓氏，意為『最好的沙門』）有如此聖潔的利益和圓滿，我實在不知道，瞿曇沙門就是前世功德具足的人。』婆羅門便自我責備，責備之後聽聞佛法，就讚歎說：『太好了！太好了！瞿曇沙門，為我們指示了佛法的滋味。』

法師問道：『為什麼兩次讚歎「善哉」？』

又用偈頌說：

『嗔恨平息急忙讚歎，慇勤至極驚奇歡笑，信心滿足愁容消散，句句都應當重複說。』

『這裡是讚歎。為什麼呢？』

『婆羅門聽了佛的說法，內心歡喜，沒有什麼可以用來感謝回答，所以用歌詠來表達。』

法師說：『婆羅門心中應當有這樣的想法：『佛所說的法，其意義深遠、其語言美味，能夠深入人心，產生大慈悲，非常令人喜悅。』婆羅門向佛說：『我像一個倒扣的缽，佛現在說法讓我能夠聽聞，就像缽已經仰起可以接受甘露。就像有人用草木覆蓋隱藏珍寶，有人指示讓他知道，就像有人迷路，有人抓住他的手指示正確的道路，就像在黑暗的地方，有人給予燈燭讓他能夠看見道路，

【English Translation】 English version: 『The deed is done, there is no more returning.』

Asked: 『What is meant by no returning?』

Answered: 『The outflows of all defilements do not return to me, therefore it is called no returning, and there is no further striving needed. The Tathagata (如來，one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come') has already observed and known this, and this is called the knowledge of the extinction of outflows (漏盡智，wisdom of the extinction of outflows). Why is that? The Tathagata wishes to enlighten the Brahman (婆羅門，Hindu priest), and the Buddha has already attained the three kinds of knowledge (三達智，knowledge of the past, present, and future).』

The Dharma Master (法師，Dharma teacher) said: 『Such words should not be spoken by oneself. Why does the Tathagata praise himself?』

Answered: 『The Buddha speaks thus out of compassion for the world and for Brahmans and others: 『I am a sage, I am the eldest, the unsurpassed venerable one, the all-knowing one, and I do not receive the worship of others.』 The Brahman, hearing the Buddha's various teachings, rejoiced in his heart and repented before the Buddha, saying: 『Gotama the Shramana (瞿曇沙門，Gotama, the Buddha's family name, meaning 'best of ascetics') has such sacred benefits and completeness, which I did not know. Gotama the Shramana is one whose merits from previous lives are complete.』 The Brahman then reproached himself, and after reproaching himself, he heard the Dharma and praised, saying: 『Excellent! Excellent! Gotama the Shramana, you have shown us the taste of the Dharma.』

The Dharma Master asked: 『Why praise 'Excellent' twice?』

Again, he spoke in verse:

『Anger extinguished, quickly praise, Earnestly, extremely surprised and laughing, Faith is satisfied, sorrow is gone, Each phrase should be repeated.』

『Here is praise. Why is that?』

『The Brahman, hearing the Buddha's teaching, rejoiced in his heart and had nothing to thank him with, so he expressed it in song.』

The Dharma Master said: 『The Brahman should have such thoughts in his heart: 『The Dharma spoken by the Buddha is profound in meaning, its words are delightful, it can deeply enter people's hearts, generate great compassion, and is very pleasing.』 The Brahman said to the Buddha: 『I am like an overturned bowl, and now the Buddha's teaching allows me to hear, just as the bowl has been turned upwards to receive nectar. It is like someone covering and hiding treasures with grass and trees, and someone points it out to let him know, like someone who is lost, and someone takes his hand and points out the right path, like being in a dark place, and someone gives a lamp to let him see the road,

我亦如是。』」

法師曰：「婆羅門何以作是言者，我今更演此義。婆羅門心如覆缽不得受甘露味，佛今開示令受甘露。何以故？如草木覆藏，自迦葉佛后邪見為草木，覆藏正法無人指示，今佛指示令知。迷路者，外道邪見為路，于妙道中迷惑不見善道，佛以法為手，指道令得度脫。如愚癡闇不見三界，佛以法為燈燭，施與令得光明。毗蘭若婆羅門，作讚歎已，心極清凈，白世尊言：『我今歸依瞿曇沙門。』歸依者，言隨從，又言依止，知佛殺煩惱，次歸依法、歸依僧。歸依法者，如來積行得此法，不更墮落，若人隨法，法即受，不墮地獄、餓鬼、畜生。法者義受，又言聖道涅槃，道者是法。如經所說，佛語諸比丘：『法不作，有八支道，眾法之上。』」

法師曰：「我今略說。復有婆羅門，名車多摩那婆，歌詠贊佛，而作頌曰：

「『欲離欲不動，　　愁憂法不作，　　不逆流美味，　　極好分別知。　　于眾法最上，　　應當受歸依，　　佈施四向人，　　若分別有八。　　于僧中最上，　　獲得大果報，　　於此自歸依，　　名真優婆塞。』

「如是婆羅門言：『愿佛知我已受三歸。』」

法師曰：「若於此解三歸者，即成紛多。若欲知者，可於阿毗曇毗婆沙自當知。『

【現代漢語翻譯】現代漢語譯本：『我也像您一樣。』

法師說：『婆羅門為什麼這麼說呢？我現在進一步闡述這個道理。婆羅門的心就像倒扣的缽，無法接受甘露的味道，佛陀現在開示，使他能夠接受甘露。為什麼呢？就像草木遮蔽覆蓋，自從迦葉佛（Kasyapa Buddha）之後，邪見就像草木，遮蔽覆蓋了正法，沒有人指示，現在佛陀指示，使人知曉。迷路的人，外道邪見就是歧路，在微妙的道路中迷惑，看不見好的道路，佛陀用法作為手，指引道路，使人得以度脫。如同愚癡黑暗，看不見三界（Three Realms），佛陀用法作為燈燭，施與光明，使人得見。毗蘭若婆羅門（Brahman of Vilanya），讚歎之後，內心極其清凈，對世尊說：「我現在歸依瞿曇沙門（ascetic Gautama）。」歸依，就是隨從，也指依止，知道佛陀能殺滅煩惱，其次歸依法、歸依僧。歸依法，如來（Tathagata）積累修行才得到這法，不再墮落，如果人隨從這法，法就能接受他，不墮入地獄、餓鬼、畜生。法就是義理的接受，也指聖道涅槃（Nirvana），道就是法。如經書所說，佛告訴眾比丘：「法不作為，有八支道（Eightfold Path），是眾法之上。」』

法師說：『我現在簡略地說。又有婆羅門，名叫車多摩那婆（Chadamānava），歌詠贊嘆佛陀，作頌說道：』

『想要離欲而不動搖，　　愁苦憂慮之法不造作，不逆流而貪求美味，　　極其善於分別知曉。在一切法中最為殊勝，　　應當接受歸依，佈施給四方之人，　　如果分別有八種。在僧眾中最為殊勝，　　獲得巨大的果報，於此自身歸依，　　名為真正的優婆塞（Upasaka）。』

『如此，婆羅門說：「愿佛陀知道我已經接受三歸依（Three Refuges）。」』

法師說：『如果在這裡解釋三歸依，就會變得非常繁雜。如果想要了解，可以在《阿毗曇毗婆沙》（Abhidhamma-vibhasa）中自己去了解。』

【English Translation】 English version: 『I am also like that.』

The Dharma Master said: 『Why did the Brahman say this? I will now further explain this meaning. The Brahman's mind is like an overturned bowl, unable to receive the taste of nectar. The Buddha is now revealing this, enabling him to receive the nectar. Why? It is like grass and trees covering and concealing. Since Kasyapa Buddha, wrong views have been like grass and trees, covering and concealing the true Dharma, with no one to point it out. Now the Buddha points it out, enabling people to know. Those who are lost, the heterodox and wrong views are the wrong paths. They are confused in the subtle path and cannot see the good path. The Buddha uses the Dharma as a hand, pointing out the path, enabling people to be delivered. Like foolish darkness, unable to see the Three Realms, the Buddha uses the Dharma as a lamp, bestowing light, enabling people to see. The Brahman of Vilanya, after praising, his mind was extremely pure, and he said to the World Honored One: 「I now take refuge in the ascetic Gautama.」 Taking refuge means following, and also means relying on, knowing that the Buddha can kill afflictions, and then taking refuge in the Dharma and taking refuge in the Sangha. Taking refuge in the Dharma means that the Tathagata accumulated practice to obtain this Dharma, and will no longer fall. If a person follows this Dharma, the Dharma will accept him, and he will not fall into hell, hungry ghosts, or animals. Dharma is the acceptance of meaning, and also refers to the holy path of Nirvana, and the path is the Dharma. As the sutra says, the Buddha told the bhiksus: 「If the Dharma is not acted upon, there is the Eightfold Path, which is above all dharmas.」』

The Dharma Master said: 『I will now speak briefly. There was another Brahman, named Chadamānava, who sang praises to the Buddha, and said in verse:』

『Desiring to be free from desire and unmoving,　　Not creating the Dharma of sorrow and worry, Not going against the current and craving delicious flavors,　　Extremely good at distinguishing and knowing. Among all dharmas, the most supreme,　　Should accept refuge, Giving to people in the four directions,　　If distinguished, there are eight kinds. Among the Sangha, the most supreme,　　Obtaining great rewards, Taking refuge in oneself here,　　Is called a true Upasaka.』

『Thus, the Brahman said: 「May the Buddha know that I have accepted the Three Refuges.」』

The Dharma Master said: 『If the Three Refuges are explained here, it will become very complicated. If you want to know, you can find out for yourself in the Abhidhamma-vibhasa.』

愿瞿曇沙門，知我已作優婆塞，愿佛名我是佛優婆塞。』」

問曰：「何謂為優婆塞？誰為優婆塞？誰不為優婆塞？云何有戒為優婆塞？有心為優婆塞？云何名為優婆塞？云何不名為優婆塞？」

法師曰：「此義甚多，此中不可說。于修陀尼毗婆沙，自當知之。『從今以去者，從今至命終不受余師，愿佛知之。若有人以刀斫斷我頭，使我言非佛、非法、非比丘僧，我頭寧當落地，不作是言。』婆羅門以身命奉托如來欲自供養，作如是言：『愿世尊當受我請，于毗蘭若國，前夏三月與比丘僧。』婆羅門言：『我今已作優婆塞，愿如來憐愍我，當受我請，于毗蘭若國。』如來默然受請。」

法師問曰：「佛何不答婆羅門請？」

答曰：「已應。世間人以身口答，世尊用忍心而答。為憐愍婆羅門。知佛受請者。」

問曰：「何謂為受請？」

答曰：「若不受請者，當以口身而答。世尊默然顏色怡悅，是故知佛受請。婆羅門即從坐起，繞佛三匝，四方作禮而去，合十指爪掌叉手放頂上卻行，絕不見如來，更復作禮回前而去。是時毗蘭若國極大饑儉。是時者，佛受毗蘭若婆羅門前夏三月。饑儉者，飲食難得，若人不清凈至心，正有飲食不與，亦名饑儉。毗蘭若國不爾，以五穀不結實故。二

【現代漢語翻譯】現代漢語譯本：『愿瞿曇（Gautama）沙門（Śrāmaṇa，出家修行者），知道我已經成為優婆塞（Upāsaka，在家男居士），愿佛陀稱我為佛陀的優婆塞。』

問：『什麼是優婆塞？誰是優婆塞？誰不是優婆塞？如何有戒律才是優婆塞？有發心才是優婆塞？如何稱作優婆塞？如何不稱作優婆塞？』

法師說：『這個意義非常多，在這裡無法詳盡說明。在《修陀尼毗婆沙》（Śuddhodani-vibhasa）中，自然可以瞭解。』『從今以後，從今至生命終結，不再接受其他老師，愿佛陀知曉。如果有人用刀砍斷我的頭，要我說誹謗佛、誹謗法、誹謗比丘僧（Bhikṣu-saṃgha，僧團），我寧願頭顱落地，也不會說那樣的話。』婆羅門（Brāhmaṇa）以身命奉獻給如來（Tathāgata），想要親自供養，這樣說道：『愿世尊（Bhagavān）接受我的邀請，在毗蘭若國（Veranja），前三個月與比丘僧一起。』婆羅門說：『我現在已經成為優婆塞，愿如來憐憫我，接受我的邀請，在毗蘭若國。』如來默然接受邀請。

法師問道：『佛陀為什麼不回答婆羅門的邀請？』

回答說：『已經回答了。世間人用身口回答，世尊用忍耐的心來回答。是爲了憐憫婆羅門。知道佛陀接受邀請。』

問：『什麼是接受邀請？』

答：『如果不接受邀請，應當用口和身體來回答。世尊默然，臉色怡悅，因此知道佛陀接受邀請。婆羅門立即從座位起身，繞佛三圈，向四方作禮離去，合起十指，掌心相對，放在頭頂上，倒退行走，直到看不見如來，再次作禮，然後轉身離去。』當時毗蘭若國發生極大的饑荒。當時，佛陀接受毗蘭若婆羅門前三個月的邀請。饑荒，是指飲食難以獲得，如果有人不清凈至誠，即使有飲食也不會給予，這也叫做饑荒。毗蘭若國不是這樣，是因為五穀沒有結出果實。

【English Translation】 English version: 『May Gautama (Śrāmaṇa, a wandering ascetic), know that I have become a Upāsaka (Upāsaka, a male lay follower), may the Buddha name me as the Buddha's Upāsaka.』

Question: 『What is an Upāsaka? Who is an Upāsaka? Who is not an Upāsaka? How does one with precepts become an Upāsaka? How does one with intention become an Upāsaka? How is one called an Upāsaka? How is one not called an Upāsaka?』

The Dharma Master said: 『This meaning is very extensive, it cannot be fully explained here. In the Śuddhodani-vibhasa, you will naturally understand it.』『From this day forward, from now until the end of my life, I will not accept other teachers, may the Buddha know this. If someone were to cut off my head with a knife, and make me say something that defames the Buddha, defames the Dharma, defames the Bhikṣu-saṃgha (Bhikṣu-saṃgha, monastic community), I would rather let my head fall to the ground than say such words.』 The Brāhmaṇa (Brāhmaṇa) offered his life to the Tathāgata (Tathāgata), wanting to make offerings himself, and said this: 『May the Bhagavan (Bhagavān) accept my invitation, in Veranja (Veranja), for the first three months of the rainy season with the Bhikṣu-saṃgha.』 The Brāhmaṇa said: 『I have now become an Upāsaka, may the Tathāgata have compassion on me, and accept my invitation, in Veranja.』 The Tathāgata silently accepted the invitation.

The Dharma Master asked: 『Why did the Buddha not answer the Brāhmaṇa's invitation?』

The answer is: 『He already answered. Worldly people answer with their body and mouth, the World-Honored One answered with a heart of patience. It was out of compassion for the Brāhmaṇa. Know that the Buddha accepted the invitation.』

Question: 『What is meant by accepting the invitation?』

Answer: 『If he did not accept the invitation, he should have answered with his mouth and body. The World-Honored One was silent, and his countenance was joyful, therefore it is known that the Buddha accepted the invitation. The Brāhmaṇa immediately rose from his seat, circumambulated the Buddha three times, paid respects to the four directions and departed, joining his ten fingers, palms together, placing them on top of his head, walking backwards, until he could no longer see the Tathāgata, then he paid respects again, and turned around and left.』 At that time, there was a great famine in the country of Veranja. At that time, the Buddha accepted the invitation of the Veranja Brāhmaṇa for the first three months of the rainy season. Famine means that food and drink are difficult to obtain, if a person is not pure and sincere, even if they have food and drink, they will not give it, this is also called famine. It was not like that in the country of Veranja, because the five grains did not bear fruit.

疑者。」

問曰：「何謂為二疑？」

答曰：「二者二種心疑。」

「何謂二種心疑？」

答曰：「心疑於此夏三月乞食，或疑得、或疑不得，或疑可得生活、或疑不可得生活，是為二種心疑。白骨者，貧窮下賤人乞食不得，餓死棄屍骨，曠野狼藉，是名白骨。又言：『五穀不秀實白如骨，亦名白骨。』如籌者，禾始結秀而遭大旱，根株直豎如籌，是名如籌。又言：『不爾，饑儉時以籌市井，是名如籌。何以故？臨市時，強者得入、羸者不得，于外大叫，糶米人見諸羸人，生憐愍發平等心，開門令入次第坐，先受取直然後與米，隨其多少用籌計數。』

「諸比丘自念言：『此間饑儉，皆悉用籌計挍，時諸比丘入經七八聚落，或得少許或不得者。』爾時估客從北方，驅馬五百匹，向南販貨，或得二三倍利，以求利故，遍歷諸國次第至毗蘭若國，住夏四月。」

問曰：「販馬人何故不去而住四月？」

答曰：「雨水多故，不通馬行，即于城外立馬廄，並自立屋舍籬障都圍。於是諸比丘往到估客處乞食，人得馬麥各五升。」

問曰：「為信故、為不信故，而以麥與諸比丘？」

答曰：「信。販馬人入聚落，日日見諸比丘乞食，空缽而歸。見已，估客還向諸同侶說如

【現代漢語翻譯】現代漢語譯本：『疑惑者。』

問：『什麼是二疑？』

答：『二疑是指兩種內心的疑惑。』

問：『什麼是兩種內心的疑惑？』

答：『內心疑惑于這個夏季三個月乞食，或者疑惑能得到、或者疑惑不能得到，或者疑惑可以維持生活、或者疑惑不能維持生活，這就是兩種內心的疑惑。白骨，是指貧窮困苦的人乞食不得，餓死後屍體被丟棄，在曠野里散亂，這叫做白骨。又說：『五穀不豐收，顆粒乾癟白如骨頭，也叫做白骨。』如籌，是指禾苗剛結穗就遭遇大旱，根莖直立像算籌一樣，這叫做如籌。又說：『不是這樣，饑荒年間用算籌在市場上交易，這叫做如籌。為什麼呢？臨近市場時，強壯的人能進去、瘦弱的人不能進去，在外面大聲叫喊，賣米的人看見這些瘦弱的人，生起憐憫心，發出平等心，打開門讓他們依次進入坐下，先收取錢財然後給米，根據他們錢財的多少用算籌計數。』

『眾比丘自己想到：『這裡饑荒，都用算籌計算，當時眾比丘進入七八個村落，或者得到少許或者什麼也得不到。』這時，商人從北方趕著五百匹馬，向南方販賣貨物，或者能得到二三倍的利潤，爲了求取利潤，走遍各個國家，依次到達毗蘭若國（Vairanja），在那裡住了四個月。』

問：『販馬人為什麼不去別的地方而住了四個月？』

答：『因為雨水太多，馬無法行走，就在城外建立馬廄，並且自己建造房屋和籬笆圍墻。於是眾比丘前往商人的住處乞食，每人得到馬麥五升。』

問：『是因為信任、還是因為不信任，而把麥子給眾比丘？』

答：『因為信任。販馬人進入村落，每天都看見眾比丘乞食，空缽而歸。看見后，商人回去對同伴們說起這些事。』

【English Translation】 English version: 『The doubter.』

Question: 『What are the two doubts?』

Answer: 『The two refer to two kinds of doubts in the mind.』

Question: 『What are the two kinds of doubts in the mind?』

Answer: 『The mind doubts whether one will obtain food during these three months of summer while begging for alms, either doubting whether one will obtain it or doubting whether one will not obtain it, either doubting whether one can live or doubting whether one cannot live. These are the two kinds of doubts in the mind. 『White bones』 refers to poor and destitute people who cannot obtain food by begging, starve to death, and their corpses are discarded, scattered in the wilderness. These are called 『white bones.』 It is also said: 『When the five grains do not ripen and are as white as bones, they are also called 『white bones.』』『Like counting sticks』 refers to when the grain has just begun to form ears and encounters a severe drought, the roots and stalks stand upright like counting sticks, these are called 『like counting sticks.』 It is also said: 『It is not so; during times of famine, counting sticks are used in the marketplace for transactions, these are called 『like counting sticks.』 Why is this? When approaching the market, the strong can enter, but the weak cannot, and they shout loudly outside. The rice sellers, seeing these weak people, develop compassion and generate a mind of equality, opening the doors to let them enter and sit in order, first collecting payment and then giving rice, using counting sticks to count according to the amount of money they have.』

『The Bhikkhus thought to themselves: 『This place is experiencing famine, and everything is calculated using counting sticks. At that time, the Bhikkhus entered seven or eight villages, some obtaining a little, others obtaining nothing.』 At that time, a merchant from the north, driving five hundred horses, headed south to sell goods, hoping to gain two or three times the profit. Seeking profit, he traveled through various countries, eventually arriving at the country of Vairanja (毗蘭若國), where he stayed for four months.』

Question: 『Why did the horse merchant stay for four months instead of going elsewhere?』

Answer: 『Because there was too much rain, and the horses could not travel. So, he built stables outside the city and also built houses and fences all around. Then the Bhikkhus went to the merchant's place to beg for food, and each person received five pints of horse barley.』

Question: 『Was it because of faith or because of lack of faith that he gave barley to the Bhikkhus?』

Answer: 『Because of faith. The horse merchant entered the village and saw the Bhikkhus begging for food every day, returning with empty bowls. After seeing this, the merchant went back and told his companions about it.』

上事，各作是念：『諸比丘乞食極大疲苦，都無所得，宜共計挍，我等估客若日日供，其朝中恐不周立，我等當減取馬分，各五升與諸比丘。比丘得此馬麥便不疲倦，於我等馬不甚為損。』作是籌量已，諸估客往到諸比丘所作禮而白言：『諸大德！可受我等麥，日日人各五升及雜食隨意所作飲食。』是故律本所說，日施比丘麥，著衣服已朝行乞食。」

問曰：「何謂為朝？」

答曰：「從旦至中是名朝。著衣服者，以袈裟裹身。分衛者，毗蘭若聚落乞食不得，遍歷聚落都無一人出應對者。持麥還寺者，行乞處處得麥而還。取麥搗舂而食者，老比丘無凈人，復無為作者，躬自作糜作飯，或八或十共作竟，當分而食。賢者阿難取如來分手自磨，阿難智慧具足，作食極美味，諸天覆內甘露作竟，佛受而食即入三昧，從此以後不復乞食。」

問曰：「是時大德阿難侍佛不？」

答曰：「侍。如來從菩提樹下起，二十年中侍佛者皆不專一，或時大德那伽，或大德那耆多，或大德彌耆耶，或大德優伽婆，或大德沙伽多，或大德須那訶多，如是諸大德隨意樂侍而來、不樂而去或悉去，時大德阿難來侍。」

問曰：「國中饑儉，云何無一人作功德分割少飯供諸眾僧？又有婆羅門請世尊前夏三月，復不供

【現代漢語翻譯】現代漢語譯本：這些商人各自這樣想：『各位比丘乞食非常辛苦，卻什麼也得不到。我們應該一起商量，如果我們這些商人每天都供養，恐怕早晨的供應就不夠。我們應該減少馬的口糧，每匹馬每天減少五升給各位比丘。比丘們得到這些馬麥就不會疲倦，對我們的馬來說損失也不大。』這樣商量好后，這些商人來到各位比丘處，行禮后稟告說：『各位大德！可以接受我們的麥子，每天每人五升，以及隨意製作的雜食。』因此，律本上說，每天施捨給比丘麥子，穿好衣服后早上出去乞食。」

問：『什麼是早晨？』

答：『從黎明到中午叫做早晨。』『穿好衣服』，是用袈裟裹住身體。『分衛』，是指在毗蘭若（Viranjaka）聚落乞食沒有得到，走遍聚落都沒有一個人出來應對。『持麥還寺』，是指乞食時到處得到麥子然後返回寺廟。『取麥搗舂而食』，是指年老的比丘沒有侍者，也沒有人為他們做飯，就親自做粥做飯，或者八個人或十個人一起做完，然後分著吃。賢者阿難（Ananda）取如來（Tathagata）手中的麥子親自磨，阿難智慧具足，做出的食物非常美味，諸天又在裡面放入甘露，做好后，佛陀（Buddha）接受並食用后立即進入三昧（Samadhi），從此以後不再乞食。」

問：『那時大德阿難侍奉佛陀嗎？』

答：『侍奉。如來從菩提樹下起身，二十年中侍奉佛陀的人都不專一，有時是大德那伽（Naga），有時是大德那耆多（Nagita），有時是大德彌耆耶（Megiya），有時是大德優伽婆（Upaka），有時是大德沙伽多（Sagata），有時是大德須那訶多（Sunahatta），像這樣的大德們隨意喜歡侍奉就來，不喜歡就離開，或者全部離開，這時大德阿難來侍奉。』

問：『國家饑荒，為什麼沒有人做功德，分割少量飯食供養各位眾僧？又有婆羅門（Brahmin）請世尊（World-Honored One）前一個夏季三個月，又不供養？』

【English Translation】 English version: These merchants each thought: 'The Bhikkhus (monks) are suffering greatly from begging for food, and they are getting nothing. We should discuss together. If we merchants provide daily offerings, I fear the morning supply will not be sufficient. We should reduce the rations for our horses, reducing five 'sheng' (升, a unit of volume) per horse each day for the Bhikkhus. If the Bhikkhus receive this horse barley, they will not be tired, and it will not be a great loss for our horses.' After this deliberation, the merchants went to the Bhikkhus, paid their respects, and said: 'Venerable ones! Please accept our barley, five 'sheng' per person each day, and various foods made as you wish.' Therefore, the Vinaya (律, monastic code) says that barley is given to the Bhikkhus daily, and after putting on their robes, they go out to beg for food in the morning.

Question: 'What is morning?'

Answer: 'From dawn to noon is called morning.' 'Putting on robes' means wrapping the body in the Kasaya (袈裟, monastic robe). 'Going for alms' refers to not obtaining food in the Viranjaka (毗蘭若) village, and no one came out to respond throughout the village. 'Returning to the monastery with barley' means obtaining barley everywhere while begging and then returning. 'Taking the barley, pounding it, and eating it' refers to the elderly Bhikkhus having no attendants and no one to cook for them, so they personally make porridge and rice, or eight or ten people make it together, and then divide it to eat. The worthy Ananda (阿難) took the barley from the Tathagata's (如來) hand and ground it himself. Ananda was full of wisdom, and the food he made was very delicious. The Devas (諸天, gods) also put nectar into it. After it was made, the Buddha (佛) received and ate it and immediately entered Samadhi (三昧, meditative state). From then on, he no longer begged for food.'

Question: 'Was the venerable Ananda attending to the Buddha at that time?'

Answer: 'He was. After the Tathagata arose from under the Bodhi tree (菩提樹, tree of enlightenment), for twenty years, those who attended to the Buddha were not always the same person. Sometimes it was the venerable Naga (那伽), sometimes the venerable Nagita (那耆多), sometimes the venerable Megiya (彌耆耶), sometimes the venerable Upaka (優伽婆), sometimes the venerable Sagata (沙伽多), sometimes the venerable Sunahatta (須那訶多). These venerable ones came to attend as they pleased, and left when they did not want to, or they all left. At that time, the venerable Ananda came to attend.'

Question: 'If the country is in famine, why does no one make merit by dividing a small amount of food to offer to the Sangha (眾僧, monastic community)? And why did the Brahmin (婆羅門) invite the World-Honored One (世尊) for three months during the previous summer, and then not provide offerings?'

養，何以故？」

「為天魔波旬蔽一由旬內，悉令一切人民心志都無供養者，蔽已而去。」

問曰：「如來心寧不知？」

「善哉！因欲制戒說法故。佛語阿難：『汝輩善人已勝，未來比丘當覓稻禾肉。』」

法師曰：「我未解此義，如來當作如是語：『阿難！汝等輩善人，于饑儉時乞食難得，已知足故護持正法，是故為勝；于饑儉時能伏貪心，是故為勝。余聚落中禾米豐饒，甘果異味甚多，而無往者，于眾中都無一人思者、瞋者、怨言者：「何以住此？世尊！何不往到彼豐饒聚落，飲食易得。」都無此言，亦不怨恨：「毗蘭若婆羅門何以請我等來此夏坐而不供養！」復無異心思欲行求利養者，亦無更相讚歎：「是人得道。」令人得知，希望供養如是之言，各緘口默然，但一心依止如來住耳，是故為勝。』」

問曰：「知魔蔽耶？」

答曰：「知。」

又問：「如來何不往舍衛王舍城及余國結安居，而來此國耶？」

答曰：「若置舍衛王舍城國，政使往到郁單越，或上忉利天，魔王亦當來蔽，不可得隱避。何以故？此年魔王大忿，如來已自遍觀，唯有毗蘭若國販馬人可依安居。」

問曰：「魔王既能蔽餘人，何意不蔽販馬人，使佛及眾僧不得食？」

【現代漢語翻譯】現代漢語譯本：『為什麼（得不到）供養，是什麼緣故？』『因為天魔波旬（Mara Papiyas，佛教中的惡魔）遮蔽了一由旬（Yojana，古印度長度單位）的範圍內，使得所有人民的心中都沒有供養的想法，遮蔽完畢就離開了。』問：『如來（Tathagata，佛的稱號）的心難道不知道嗎？』『說得好！因為（佛）想要制定戒律，所以才這樣說法。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『你們這些善人已經殊勝了，未來的比丘（Bhikkhu，佛教出家男眾）將會尋找稻米和肉。』』法師說：『我還不理解這個意思，如來應當這樣說：『阿難！你們這些善人，在饑荒年間乞食難以得到，因為知足所以護持正法，因此是殊勝的；在饑荒年間能夠降伏貪心，因此是殊勝的。其餘聚落中稻米豐饒，美味的果實和食物很多，卻沒有前往的，在僧眾中沒有一個人思考、嗔怒、抱怨說：「為什麼住在這裡？世尊（Bhagavan，佛的稱號）！為什麼不前往那些豐饒的聚落，飲食容易得到。」都沒有這樣的話，也不怨恨：「毗蘭若（Veranja）婆羅門（Brahmin，古印度祭司階層）為什麼請我們來這裡安居（Vassa，雨季的閉關修行）而不供養！」也沒有其他心思想要去尋求利益供養的，也沒有互相讚歎說：「這個人得道了。」讓人得知，希望得到供養這樣的話，都閉口不言，只是專心一意地依止如來居住罷了，因此是殊勝的。』』問：『（佛）知道魔王遮蔽嗎？』答：『知道。』又問：『如來為什麼不前往舍衛城（Sravasti）、王舍城（Rajagrha）以及其他國家結夏安居，而來到這個國家呢？』答：『如果捨棄舍衛城、王舍城等國，即使前往郁單越（Uttarakuru，傳說中的北方勝地），或者上升到忉利天（Trayastrimsa，佛教的欲界六天之一），魔王也會來遮蔽，不可能得到隱避。為什麼呢？因為這一年魔王非常憤怒，如來已經親自觀察過，只有毗蘭若國的販馬人可以依靠來安居。』問：『魔王既然能夠遮蔽其他人，為什麼不遮蔽販馬人，使得佛和僧眾得不到食物呢？』

【English Translation】 English version: 'Why (are we) not receiving offerings, what is the reason?' 'Because Mara Papiyas (the Evil One in Buddhism) has obscured within a yojana (an ancient Indian unit of distance), causing all the people to have no thought of offering in their minds. Having obscured, he then departed.' Question: 'Does the Tathagata (the Thus-Gone One, an epithet of the Buddha) not know?' 'Excellent! It is because (the Buddha) wants to establish precepts and teach the Dharma that he speaks in this way. The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'You virtuous ones are already superior. Future Bhikkhus (Buddhist monks) will seek rice and meat.'' The Dharma Master said: 'I do not yet understand this meaning. The Tathagata should have said: 'Ananda! You virtuous ones, in times of famine, it is difficult to obtain alms. Because you are content, you uphold the True Dharma, therefore you are superior. In times of famine, you are able to subdue greed, therefore you are superior. In other villages, rice is abundant, and there are many delicious fruits and foods, yet you do not go. Among the Sangha (Buddhist monastic community), there is not a single person who thinks, is angry, or complains, saying: "Why do we stay here? Bhagavan (Blessed One, an epithet of the Buddha)! Why do we not go to those abundant villages where food and drink are easily obtained?" There are no such words, nor do they resent: "Why did the Brahmin (a member of the priestly class in ancient India) of Veranja invite us here for the Vassa (the rainy season retreat) without providing offerings!" Nor do they have other thoughts of seeking profit and offerings, nor do they praise each other, saying: "This person has attained the Way." Letting others know, hoping to receive offerings, such words, they all keep their mouths shut and remain silent, but single-mindedly rely on the Tathagata to dwell here, therefore they are superior.'" Question: 'Does (the Buddha) know that Mara is obscuring?' Answer: 'He knows.' Again, the question is asked: 'Why did the Tathagata not go to Sravasti, Rajagrha, and other countries to observe the rainy season retreat, but come to this country?' The answer is: 'If we were to abandon the countries of Sravasti, Rajagrha, etc., even if we were to go to Uttarakuru (a legendary northern continent), or ascend to Trayastrimsa (one of the heavens in Buddhist cosmology), Mara would still come to obscure, and it would be impossible to hide. Why? Because this year Mara is very angry. The Tathagata has personally observed that only the horse traders of Veranja can be relied upon for the rainy season retreat.' Question: 'Since Mara is able to obscure others, why does he not obscure the horse traders, so that the Buddha and the Sangha cannot obtain food?'

答曰：「亦能蔽，何以故？魔王已去後，販馬人後至，是以不得蔽。」

問曰：「魔王何不更為蔽販馬人？」

答曰：「不得都蔽。」

法師曰：「有四種，魔不能蔽。何謂為四？一者、朝中供養，二者、湯藥不乏，三者、如來壽命，四者、如來光明。日月梵王至如來所，光明隱蔽不現，是故魔王種種方便而不能蔽。」

「一時佛聞舂臼聲者。諸比丘得馬麥還舂搗，是故有聲。知而故問、知而不問、知故問者，佛知有因緣利益眾生，是故問。知而不問者，無利益是故不問。時而問者，若問正時而問，是故時而問。不問者，如來知非時而不問。有義而問，無義不問。有二因緣問：一者、為欲說法，二者、為聲聞弟子制戒因緣或輕或重。是故問阿難：『此聲，何物聲耶？』阿難答言：『此是諸比丘舂麥聲。』佛言：『善哉，善哉！阿難。』何以佛嘆言？未來比丘住在寺中飲食易得，而生憍心，言飯粗谷、或言大熟、或言大強、或言粒碎、或言酢咸，如是之言，即是覓禾稻肉義。

「佛語阿難：『汝等善人，當爲後世比丘作善法因緣，以汝等法，未來比丘若得飲食，於好于惡不生增減。往昔法王在世，諸大羅漢猶食馬麥，況我等輩於此飲食而有嫌薄。』」

摩訶目揵連品

「爾

【現代漢語翻譯】現代漢語譯本：回答說：『也能遮蔽，為什麼呢？因為魔王離開之後，販馬的人才到，所以不能遮蔽。』問：『魔王為什麼不進一步遮蔽販馬的人呢？』答：『不能全部遮蔽。』法師說：『有四種情況，魔不能遮蔽。哪四種呢？一是，朝廷中的供養；二是，湯藥不缺乏；三是，如來的壽命；四是，如來的光明。日月梵王到達如來處所，光明隱蔽不顯現，所以魔王用種種方法也不能遮蔽。』『一時，佛陀聽到舂米的聲音。是眾比丘得到馬麥后還在舂搗，所以有聲音。知而故問、知而不問、知故問，佛陀知道有因緣利益眾生，所以問。知而不問，是沒有利益所以不問。適時而問，是如果問的時機恰當就問，所以適時而問。不問，是如來知道時機不合適就不問。有意義才問，沒有意義不問。有兩種因緣才問：一是，爲了說法；二是，爲了聲聞弟子制定戒律，或輕或重。所以問阿難（Ananda，佛陀的十大弟子之一）：『這聲音，是什麼聲音啊？』阿難回答說：『這是眾比丘舂麥的聲音。』佛說：『好啊，好啊！阿難。』為什麼佛陀讚歎呢？因為未來的比丘住在寺廟中飲食容易得到，就會生起驕慢之心，說飯食粗糙、或者說太熟、或者說太硬、或者說米粒破碎、或者說酸或咸，這樣的話，就是尋找禾稻肉的意義。『佛告訴阿難：『你們這些善人，應當為後世的比丘做善法的因緣，憑藉你們的榜樣，未來的比丘如果得到飲食，對於好壞不生增減之心。往昔法王在世的時候，諸大羅漢（Arhat，修行達到最高境界的聖人）還吃馬麥，何況我們這些人對於這些飲食有什麼嫌棄呢？』』摩訶目犍連品（Maha Maudgalyayana，佛陀十大弟子之一）『那時』

【English Translation】 English version: He replied, 'It can also obscure. Why? Because the demon king had already left when the horse traders arrived, so it could not obscure them.' He asked, 'Why didn't the demon king further obscure the horse traders?' He replied, 'It cannot obscure everything.' The Dharma master said, 'There are four things that the demon cannot obscure. What are the four? First, offerings from the court; second, no lack of medicine; third, the lifespan of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha); fourth, the light of the Tathagata. When the Sun, Moon, and Brahma (Brahma, a Hindu god adopted into Buddhism) kings arrive at the Tathagata's place, their light is hidden and does not appear. Therefore, the demon king uses various means but cannot obscure it.' 'At one time, the Buddha heard the sound of pounding. It was because the Bhikkhus (Bhikkhus, Buddhist monks) had received horse barley and were still pounding it, so there was a sound. Knowing and asking, knowing and not asking, knowing and asking, the Buddha knew that there was a cause and condition that would benefit sentient beings, so he asked. Knowing and not asking, there is no benefit, so he did not ask. Asking at the right time, if the time to ask is appropriate, then he asked, so he asked at the right time. Not asking, the Tathagata knows that the time is not right, so he does not ask. He asks if there is meaning, and does not ask if there is no meaning. There are two causes and conditions for asking: first, to expound the Dharma; second, to establish precepts for the Sravaka (Sravaka, a disciple who attains enlightenment by hearing the teachings) disciples, whether light or heavy. Therefore, he asked Ananda (Ananda, one of the ten great disciples of the Buddha), 'What is this sound?' Ananda replied, 'This is the sound of the Bhikkhus pounding barley.' The Buddha said, 'Good, good! Ananda.' Why did the Buddha praise him? Because future Bhikkhus living in temples will easily obtain food and drink, and will give rise to arrogance, saying that the food is coarse, or that it is overcooked, or that it is too hard, or that the grains are broken, or that it is sour or salty. Such words are seeking the meaning of rice and meat.' 'The Buddha told Ananda, 'You good people should create the cause and condition for good Dharma for future Bhikkhus. Relying on your example, if future Bhikkhus obtain food and drink, they will not give rise to increase or decrease in their minds regarding good or bad. In the past, when the Dharma King was in the world, the great Arhats (Arhat, a saint who has attained the highest state of practice) still ate horse barley, how much less should we dislike this food?'' Maha Maudgalyayana Chapter (Maha Maudgalyayana, one of the ten great disciples of the Buddha) 'At that time'

時大目揵連。大者，于聲聞，神力智慧最大，是故名大。目揵連者，姓。白佛言者，向世尊言。」

問曰：「何以向世尊言？」

答曰：「大德目揵連出家七日即得聲聞波羅蜜，如來複讚歎神通第一目揵連，所以目揵連有神通力，而作是念：『毗蘭若國大儉，諸比丘僧乞食難得，極為疲勞，我今當反地取地肥供與眾僧。』復自思惟：『若我反地，不白世尊者，便是與如來並神力，則乖我法。』作是思已而白佛言：『世尊！地初成時地肥，譬如生酥亦如蜜味。善哉，世尊！我欲反地，取地下肥供諸眾僧。』反者，取下還上。『何以故？為眾僧故。』

「佛不欲許，令目揵連作師子吼，佛而問目揵連：『一切眾生城邑聚落悉依止，此地復不得懸置虛空，汝云何作？』目揵連答曰：『世尊！我今以一手化作地，受取城邑聚落一切眾生與地無異，以一手度眾生等依止地。』佛答：『止！目揵連！』」

問曰：「何以世尊不聽目揵連反地？」

答曰：「為哀愍眾生顛倒住故，或言是或言非，我住處若城邑聚落更相驚怪，此非我城邑聚落田園池林。」

法師曰：「唯有神力人能作，非無神力者。非一時儉，未來亦儉，若遭儉時誰得如目揵連？當來聲聞弟子少有神力，若入聚落乞食，諸人見已

【現代漢語翻譯】現代漢語譯本：當時大目揵連（Mahāmaudgalyāyana，釋迦牟尼佛的十大弟子之一，以神通第一著稱）。之所以稱之為『大』，是因為他在聲聞弟子中，神力和智慧最為強大，所以被稱為『大』。目揵連（Maudgalyāyana）是他的姓氏。『白佛言者』，是指向世尊稟告。

有人問：『為什麼要向世尊稟告呢？』

回答說：『大德目揵連出家七日就證得了聲聞波羅蜜（Śrāvakapāramitā，聲聞乘的最高成就），如來又讚歎他是神通第一的目揵連，所以目揵連有了神通力，就想：『毗蘭若國（Virañja）發生了大饑荒，眾比丘僧乞食難以得到食物，非常疲勞，我現在應當翻轉大地，取出地下的肥沃土壤來供養眾僧。』但他又自己思量：『如果我翻轉大地，不稟告世尊，那就是與如來並肩神力，這就有違我的法則。』想到這裡，就稟告佛說：『世尊！大地最初形成的時候，地下的肥沃土壤，就像生酥一樣，也像蜂蜜一樣甘甜。善哉，世尊！我想要翻轉大地，取出地下的肥沃土壤來供養眾僧。』『反』就是取下方的翻到上方。『為什麼這樣做呢？爲了眾僧的緣故。』

佛不想要允許，想讓目揵連展示他的神通力，佛就問目揵連：『一切眾生的城邑聚落都依止於大地，大地又不能懸置在虛空中，你打算怎麼做呢？』目揵連回答說：『世尊！我現在用一隻手變化出一塊土地，承受城邑聚落和一切眾生，與原來的大地沒有什麼不同，再用一隻手托住眾生等所依止的土地。』佛回答說：『停止吧！目揵連！』

有人問：『為什麼世尊不聽許目揵連翻轉大地呢？』

回答說：『爲了哀憫眾生顛倒的住處，或許說是，或許說不是，我居住的地方，無論是城邑聚落，都會互相驚怪，說這不是我的城邑聚落田園池林。』

法師說：『只有具有神力的人才能做到，沒有神力的人做不到。不只是一時的饑荒，未來也會有饑荒，如果遇到饑荒的時候，誰能像目揵連一樣呢？未來的聲聞弟子很少有神力，如果進入聚落乞食，人們看到后』

【English Translation】 English version: At that time, Mahāmaudgalyāyana (one of the ten great disciples of Śākyamuni Buddha, known for being foremost in supernatural powers). The reason he was called 'Mahā' (Great) was because among the Śrāvaka (Hearer) disciples, his divine power and wisdom were the greatest, hence the name 'Great'. Maudgalyāyana was his surname. 'Reporting to the Buddha' means speaking to the World Honored One.

Someone asked: 'Why did he report to the World Honored One?'

The answer is: 'The virtuous Mahāmaudgalyāyana attained the Śrāvakapāramitā (Perfection of a Hearer) seven days after leaving home, and the Tathāgata (Thus Come One) praised him as the foremost in supernatural powers. Therefore, Maudgalyāyana, possessing supernatural powers, thought: 'In the country of Virañja, there is a great famine, and it is difficult for the monks to obtain food through begging, causing them great fatigue. I should now overturn the earth and take the fertile soil from beneath to offer to the Sangha (community of monks).' But he also considered: 'If I overturn the earth without reporting to the World Honored One, it would be like equaling the Tathāgata in divine power, which would violate my principles.' Thinking this, he reported to the Buddha, saying: 'World Honored One! When the earth was first formed, the fertile soil beneath was like fresh ghee and tasted like honey. Excellent, World Honored One! I wish to overturn the earth and take the fertile soil beneath to offer to the Sangha.' 'Overturning' means taking what is below and turning it above. 'Why do this? For the sake of the Sangha.'

The Buddha did not want to allow it, wanting Maudgalyāyana to demonstrate his power, so the Buddha asked Maudgalyāyana: 'All sentient beings, cities, and villages rely on this earth, and the earth cannot be suspended in empty space. What do you intend to do?' Maudgalyāyana replied: 'World Honored One! I will now transform one hand into earth, bearing the cities, villages, and all sentient beings, no different from the original earth, and use the other hand to support the earth on which sentient beings rely.' The Buddha replied: 'Stop! Maudgalyāyana!'

Someone asked: 'Why did the World Honored One not allow Maudgalyāyana to overturn the earth?'

The answer is: 'Out of compassion for sentient beings living in delusion, saying 'it is' or 'it is not'. The places where I live, whether cities or villages, would be mutually alarmed, saying, 'This is not my city, village, field, garden, or forest.'

The Dharma Master said: 'Only those with divine power can do this, not those without divine power. It is not just a temporary famine; there will be famines in the future as well. If we encounter a famine, who can be like Maudgalyāyana? Future Śrāvaka disciples will have little divine power. If they enter a village to beg for food, when people see them,'

而作是言：『世尊在世，聲聞弟子持戒具足故，得神通力，即于儉時回反大地而取地味以供眾僧。今者眾僧持戒不具，若具足者如前無異；復無少少分施。』餘人以倒見故，輕慢聖人，以輕慢故，死墮地獄。是故世尊語目揵連，勿樂反地。」

「目揵連就佛乞求反地不得，復作余乞。『善哉！』世尊言：『且止。』」

法師曰：「從善哉文句，如前所說，汝自當知。」

法師曰：「有小異。何者？目揵連復欲牽郁單越地還令連閻浮利地。」

問曰：「海云何？」

答曰：「海如牛跡一步而度，令諸比丘食如諸聚落。」

舍利弗品

「優波離欲證律藏根本，於是舍利弗從靜處起，而作是念。」

問曰：「何謂為靜？」

答曰：「寂靜無聲，亦言一心寂靜。」

「云何佛法久住？」

「從毗婆尸佛而答，餘者義自當知。」

問曰：「舍利弗何不自以神力觀看可知，而來白佛？」

答曰：「不得。舍利弗若以神力觀看，正可知諸佛久住不久住，若分別諸佛因緣不能通了。大德大蓮華言：『能。何以故？所以上羅漢十六種智，如此之理不足為難，依止如來欲顯世尊為上，是故來白佛而問。』佛答舍利弗，餘者律句次第自當知。云何因緣者？

【現代漢語翻譯】現代漢語譯本：於是他們會這樣說：『世尊（Śākyamuni Buddha）在世的時候，聲聞弟子（Śrāvaka）持戒圓滿，所以能夠獲得神通力，即使在饑荒的時候也能翻轉大地，取出地味來供養眾僧。現在這些僧眾持戒不圓滿，如果圓滿的話，就和以前沒什麼區別了；而且也沒有哪怕一點點的佈施。』其他人因為顛倒的見解，輕慢聖人，因為輕慢的緣故，死後墮入地獄。所以世尊告訴目犍連（Maudgalyāyana），不要樂於翻轉大地。』目犍連向佛陀請求翻轉大地沒有得到允許，又請求其他的。世尊說：『很好！』『先停止吧。』法師說：『從「很好」這句話開始，就像前面所說的，你自己應當知道。』法師說：『有一點小小的不同。是什麼呢？目犍連還想把郁單越（Uttarakuru）的地牽引過來，使它和閻浮提（Jambudvīpa）連線在一起。』問：『海怎麼辦呢？』答：『海就像牛蹄印一樣，一步就能跨過，讓眾比丘食用，就像在各個村落一樣。』舍利弗品優波離（Upāli）想要證實律藏的根本，於是舍利弗（Śāriputra）從靜處起身，心中這樣想。問：『什麼是靜？』答：『寂靜無聲，也可以說是一心寂靜。』『如何才能使佛法長久住世？』『從毗婆尸佛（Vipaśyin Buddha）開始回答，其餘的含義自己應當知道。』問：『舍利弗為什麼不自己用神通力觀察，而是來稟告佛陀？』答：『不行。舍利弗如果用神通力觀察，只能知道諸佛長久住世或不久住世，如果分別諸佛的因緣就不能完全通達。大德大蓮華說：『能夠。為什麼呢？因為上座羅漢有十六種智慧，這樣的道理不足為難，依靠如來是想顯示世尊最為殊勝，所以來稟告佛陀而發問。』佛陀回答舍利弗，其餘的律句次第自己應當知道。什麼是因緣呢？』

【English Translation】 English version: And they would say: 'When the World-Honored One (Śākyamuni Buddha) was alive, the Śrāvaka (hearer disciples) disciples were fully endowed with precepts, so they obtained supernatural powers, and even in times of famine, they could turn the earth over and extract the essence of the earth to offer to the Sangha. Now these monks are not fully endowed with precepts; if they were fully endowed, they would be no different from before; moreover, there is not even the slightest bit of giving.' Others, because of their inverted views, despise the saints, and because of their contempt, they fall into hell after death. Therefore, the World-Honored One told Maudgalyāyana (Maudgalyāyana) not to delight in turning the earth over.' Maudgalyāyana asked the Buddha to turn the earth over but was not allowed, so he asked for something else. The World-Honored One said: 'Good! Stop for now.' The Dharma Master said: 'From the phrase 'Good!', as said before, you should know for yourself.' The Dharma Master said: 'There is a slight difference. What is it? Maudgalyāyana also wanted to pull the land of Uttarakuru (Uttarakuru) back to connect it with Jambudvīpa (Jambudvīpa).' Question: 'What about the sea?' Answer: 'The sea is like a cow's footprint, crossed in one step, so that the Bhikshus can eat as if they were in various villages.' Chapter on Śāriputra Upāli (Upāli) wanted to verify the root of the Vinaya Pitaka, so Śāriputra (Śāriputra) arose from his quiet place and thought thus. Question: 'What is meant by quiet?' Answer: 'Quiet and without sound, or it can be said to be quiet with one mind.' 'How can the Buddha-dharma abide long?' 'Answer from Vipaśyin Buddha (Vipaśyin Buddha), and the rest of the meaning you should know for yourself.' Question: 'Why didn't Śāriputra use his supernatural powers to observe and know, but instead came to report to the Buddha?' Answer: 'It is not allowed. If Śāriputra were to observe with his supernatural powers, he could only know whether the Buddhas would abide long or not, but if he were to distinguish the causes and conditions of the Buddhas, he would not be able to fully understand. The Great Virtue Great Lotus said: 'He can. Why? Because the Arhats have sixteen kinds of wisdom, such a principle is not difficult, relying on the Tathagata is to show that the World-Honored One is the most supreme, so he comes to report to the Buddha and ask.' The Buddha answered Śāriputra, and the rest of the Vinaya sentences you should know for yourself in order. What are the causes and conditions?'

此義易知。佛語舍利弗毗婆尸佛者，語為初，諸佛非是懈怠，或為一人二三人如是增上，乃至一切三千大千世界眾生說法有生異心，此眾少應略說，此眾大應廣說，亦不作高下說法，悉皆平等一種說法。譬如師子王七日一起覓食，臨捉眾生無大小，先吼而捉。何以故？若師子捉眾生時，不先大吼，用輕心故，或得脫者，是故皆吼，令眾生怖伏而捉。佛亦如是，於一切眾生無大小，皆以慇勤說之。若有略說，眾生或不勤心修習。何以故？如來為尊重法故。今我世尊說法，譬如大海水同一味，過去諸佛亦復如是，然眾生心易教授，今說一偈義令入四諦，是故過去諸佛，不廣說法修登偈耶。」

法師曰：「前句已說，故不重說。不為聲聞結戒者。」

問曰：「過去諸佛何不為聲聞弟子結戒？」

答曰：「諸聲聞弟子不犯非故，亦不結威德波羅提木叉，亦不半月半月說戒乃至六年，六年止說教授波羅提木叉。此說如來自說，不令聲聞說。爾時閻浮利地槃頭摩底王舍城翹摩鹿野苑，是毗婆尸佛所住處，一切比丘僧悉集，佛布薩、眾僧布薩，三人布薩、二人布薩、一人布薩。往昔閻浮利地有八萬四千寺，寺或有十萬、二十萬比丘，亦不喧鬧，皆寂靜而住。是時諸天人心，思欲聞佛說戒，恒計年歲，應到六年即集

【現代漢語翻譯】現代漢語譯本：這個道理很容易理解。佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：毗婆尸佛（Vipaśyin，過去七佛之一）開始說法時，諸佛並非懈怠。他們或者為一、二、三人說法，這樣逐漸增加，乃至為整個三千大千世界的眾生說法。因為眾生的心不同，所以會根據情況調整說法的方式。如果聽眾少，就簡略地說；如果聽眾多，就詳細地說。但說法的內容沒有高下之分，都是平等的一種說法。比如獅子王七天才出來覓食一次，在捕捉眾生時，無論大小，都會先吼叫一聲再捉住。為什麼呢？如果獅子捉眾生時不先大吼，因為輕視的緣故，可能會讓獵物逃脫。所以獅子都會先吼叫，讓眾生恐懼而臣服，然後才捉住。佛也是這樣，對於一切眾生，無論大小，都慇勤地說法。如果說得太簡略，眾生可能不會勤奮地修習。為什麼呢？因為如來尊重佛法的緣故。現在我世尊說法，就像大海水只有一種味道一樣。過去的諸佛也是這樣。然而眾生的心容易教化，現在說一個偈頌的意義就能讓他們領悟四諦（cattyāri-aryasatyāni，佛教的基本教義），所以過去的諸佛不廣泛說法，而是修習登偈嗎？」

法師說：『前面的句子已經說過了，所以不再重複。』不為聲聞（Śrāvaka，聽聞佛法而修行的弟子）制定戒律的原因是：

有人問：『過去的諸佛為什麼不為聲聞弟子制定戒律？』

回答說：『因為聲聞弟子不犯錯，所以也不制定威德波羅提木叉（vinaya-prātimokṣa，戒律），也不每月兩次說戒，甚至六年時間，都只說教授波羅提木叉（ovāda-prātimokṣa，教誡戒）。這說明戒律是由如來自行宣說，而不是讓聲聞弟子宣說。當時閻浮利地（Jambudvīpa，我們所居住的大陸），槃頭摩底王舍城（Bandhumatī-Rājagṛha，城市名）的翹摩鹿野苑（Kṣemaranya，花園名），是毗婆尸佛所居住的地方。一切比丘僧（bhikkhu-saṃgha，僧團）都聚集在那裡，佛陀親自主持布薩（poṣadha，齋戒儀式），眾僧也舉行布薩，三人布薩、二人布薩、一人布薩。往昔閻浮利地有八萬四千座寺廟，有的寺廟有十萬、二十萬比丘，但都不喧鬧，都寂靜地居住。那時諸天（deva，天神）和人們，都想聽佛陀說戒，總是計算著時間，認為六年時間一到，就應該聚集在一起。』

【English Translation】 English version: This meaning is easily understood. The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): When Vipaśyin Buddha (one of the past seven Buddhas) began to preach, the Buddhas were not lazy. They would preach to one, two, or three people, gradually increasing, even preaching to all the beings in the entire three thousand great thousand worlds. Because the minds of beings are different, they would adjust the way of preaching according to the situation. If there were few listeners, they would speak briefly; if there were many listeners, they would speak in detail. But the content of the teachings had no high or low distinction; it was all the same kind of teaching. For example, the lion king only goes out to hunt for food once every seven days. When catching beings, regardless of size, it will roar first before catching them. Why? If the lion does not roar before catching beings, because of underestimating them, the prey might escape. Therefore, the lion always roars first, making beings fearful and submissive, and then catches them. The Buddha is also like this, treating all beings, regardless of size, with diligence in preaching. If the preaching is too brief, beings may not diligently practice. Why? Because the Tathagata (如來，one of the titles of a Buddha) respects the Dharma (法，the teachings of the Buddha). Now, when I, the World Honored One, preach, it is like the ocean water having only one taste. The Buddhas of the past were also like this. However, the minds of beings are easy to teach. Now, explaining the meaning of one verse can make them understand the Four Noble Truths (cattyāri-aryasatyāni, the fundamental teachings of Buddhism). So, did the Buddhas of the past not preach widely, but instead practice ascending verses?'

The Dharma Master said: 'The previous sentence has already been said, so I will not repeat it.' The reason for not establishing precepts for the Śrāvakas (disciples who practice by listening to the Buddha's teachings) is:

Someone asked: 'Why did the Buddhas of the past not establish precepts for the Śrāvaka disciples?'

The answer is: 'Because the Śrāvaka disciples do not commit offenses, there is no need to establish the vinaya-prātimokṣa (戒律，the code of monastic discipline), nor is there a need to recite the precepts twice a month. Even for six years, they only recited the ovāda-prātimokṣa (教誡戒，the admonitory precepts). This indicates that the precepts are proclaimed by the Tathagata himself, not by the Śrāvaka disciples. At that time, in Jambudvīpa (the continent we live on), in the Kṣemaranya (a garden) of Bandhumatī-Rājagṛha (a city), was where Vipaśyin Buddha resided. All the bhikkhu-saṃgha (the monastic community) gathered there. The Buddha personally presided over the poṣadha (齋戒儀式，the ceremony of fasting and purification), and the sangha also held poṣadha, poṣadha for three people, poṣadha for two people, poṣadha for one person. In the past, in Jambudvīpa, there were eighty-four thousand temples, some temples had one hundred thousand or two hundred thousand bhikkhus, but they were not noisy, they all lived in silence. At that time, the devas (天神，gods) and people all wanted to hear the Buddha preach the precepts, and they were always calculating the time, thinking that once six years had passed, they should gather together.'

大眾，往佛所待佛說戒。是時諸比丘，若有神力者來，無神力者諸天來白：『時可去。』即取衣缽，諸比丘承天人神力，到布薩堂，往至頭頂禮足。時毗婆尸佛知眾集，即說教授波羅提木叉：

「『忍辱第一道，　　涅槃佛勝最，　　出家惱他人，　　不名為沙門。　　一切惡莫作，　　當具足善法，　　自凈其志意，　　是即諸佛教。　　不惱不說過，　　不破壞他事，　　如戒所說行，　　飯食知節量，　　一切知止足，　　常樂在閑處，　　是名諸佛教。』

「以如是方便，一切過去諸佛以此偈教授波羅提木叉，此是諸佛壽命長短，是故如是說短壽。諸佛從菩提樹下，為聲聞弟子結戒，此是威德波羅提木叉，非如來說，諸聲聞弟子說，是故我等釋迦牟尼佛，從菩提樹下二十年中，皆說教授波羅提木叉。復一時于富婆僧伽藍，于眉伽羅母殿中，諸比丘坐已，佛語諸比丘：『我從今以後，我不作布薩，我不說教授波羅提木叉，汝輩自說。何以故？如來不得於不清凈眾布薩說波羅提木叉。』從此至今，聲聞弟子說威德波羅提木叉。是故律中說，佛語舍利弗：『過去諸佛不說威德波羅提木叉，說教授波羅提木叉。』毗婆尸三佛不說波羅提木叉，三佛已入涅槃，聲聞弟子復入涅槃，最後聲聞弟子，

【現代漢語翻譯】現代漢語譯本大眾聚集，前往佛陀所在之處，佛陀宣說戒律。當時，若有具神通力的比丘前來，或者無神通力的諸天前來稟告：『時機已到，可以前往。』於是比丘們拿起衣缽，憑藉天人的神力，到達布薩堂，以頭頂禮佛足。當時，毗婆尸佛（Vipashyi Buddha）知道大眾已經聚集，便宣說教授波羅提木叉（Pratimoksha）：『忍辱是第一要道，涅槃是佛所證的最勝境界，出家人如果惱亂他人，就不能稱為沙門（Shramana）。一切惡事都不要做，應當具足一切善法，自己清凈自己的心意，這就是諸佛的教導。不惱害他人，不說人過，不破壞他人的事情，按照戒律所說的去實行，飲食知道節制，一切知道適可而止，常常喜歡在清靜的地方，這就是諸佛的教導。』以這樣的方便，一切過去的諸佛都用這個偈頌來教授波羅提木叉。這是諸佛壽命長短的原因，所以這樣說是短壽。諸佛從菩提樹下，為聲聞弟子（Shravaka）結戒，這是威德波羅提木叉，不是佛陀親自宣說，而是諸聲聞弟子宣說。因此，我們釋迦牟尼佛（Shakyamuni Buddha），從菩提樹下二十年中，都宣說教授波羅提木叉。又有一時，在富婆僧伽藍（Purva Sangharama），于眉伽羅母殿中，諸比丘坐定后，佛陀告訴諸比丘：『我從今以後，不再作布薩（Posadha），不再宣說教授波羅提木叉，你們自己去說。為什麼呢？如來不能在不清凈的僧團中作布薩，宣說波羅提木叉。』從此至今，聲聞弟子宣說威德波羅提木叉。因此，律中說，佛陀告訴舍利弗（Shariputra）：『過去諸佛不說威德波羅提木叉，只說教授波羅提木叉。』毗婆尸三佛不說波羅提木叉，三佛已經入涅槃，聲聞弟子也相繼入涅槃，最後一位聲聞弟子……

【English Translation】 English version The assembly gathered, proceeding to where the Buddha was, and the Buddha recited the precepts. At that time, if there were Bhikshus (monks) with supernatural powers, they would come; if there were Devas (gods) without supernatural powers, they would announce: 'The time is right to go.' Then the Bhikshus would take their robes and bowls, and by the power of the Devas, they would arrive at the Uposatha (confession and restoration) hall, prostrating with their heads at the Buddha's feet. Then Vipashyi Buddha (Vipashyi Buddha), knowing the assembly was complete, recited the teaching Pratimoksha (code of monastic discipline): 'Patience is the foremost practice, Nirvana (liberation) is the supreme attainment declared by the Buddhas. One who harms another after becoming a renunciate is not a Shramana (ascetic). Avoid doing all evil, cultivate all good, purify your own mind; this is the teaching of all the Buddhas.' 'Not harming, not speaking ill, not disrupting others' affairs, living according to the precepts, knowing moderation in food, being content with everything, always delighting in secluded places; this is the teaching of all the Buddhas.' By this means, all Buddhas of the past taught the Pratimoksha with this verse. This is why the Buddhas' lifespans are said to be short. The Buddhas, from under the Bodhi tree (tree of enlightenment), established precepts for their Shravaka (listeners or disciples). This is the majestic Pratimoksha, not spoken by the Buddha himself, but by the Shravaka disciples. Therefore, our Shakyamuni Buddha (Shakyamuni Buddha), for twenty years from under the Bodhi tree, recited the teaching Pratimoksha. At another time, in the Purva Sangharama (Eastern Monastery), in the hall of Migara's mother, after the Bhikshus were seated, the Buddha said to the Bhikshus: 'From now on, I will no longer perform the Posadha (observance day), nor will I recite the teaching Pratimoksha; you yourselves should recite it. Why? The Tathagata (Buddha) cannot perform the Posadha or recite the Pratimoksha in an impure assembly.' From then until now, the Shravaka disciples recite the majestic Pratimoksha. Therefore, it is said in the Vinaya (monastic rules), the Buddha told Shariputra (Shariputra): 'The Buddhas of the past did not recite the majestic Pratimoksha, but only the teaching Pratimoksha.' The three Buddhas, including Vipashyi, did not recite the Pratimoksha. After the three Buddhas entered Nirvana, the Shravaka disciples also entered Nirvana, and the last Shravaka disciple...

姓非一種，名非一種，或姓瞿曇，或姓目揵連，或名佛無德，或名曇無德；從非一種，或婆羅門種，或居士種，或剎利種；又非一種家，或富家，或貧窮家，或下賤家，從如此種種非一家、非一姓等出家，而作梵行，為非一種姓名入正法故，而各自用其志意處當，佛法不相承受，所以佛法不久住世，為此等故。」

問曰：「諸比丘何不勤修精進，而使正法速頹滅耶？」

答曰：「先諸大德猶為不善，況我等輩各不護法藏，故令佛正法而速滅耶。不用綖貫穿者，風吹即散，貫者言縛；譬如種種花不以綖貫之，風吹即散，佛法亦如是。為不結戒故，以心先觀，然後教授聲聞。」

問曰：「其義云何？」

答曰：「過去諸佛先觀聲聞心然後教授，緣諸聲聞易悟理故，佛亦不為廣說。怖畏林者，此林若有入者即生怖畏。如是汝等思惟者，有三思惟：出家為初，汝等當勤心思惟。汝等莫作是思惟者，有三惡法，思欲為初，汝等慎莫思。如是汝等當憶持在心，觀無常、苦、空、無我，心恒憶持。莫如是，汝等莫思憶者，無常莫思常理，不凈莫思言凈，汝等勿作是思。此是汝等應棄者，諸惡法應棄；此應起而住者，善法汝等應起，若已得者令增長。

「從不起煩惱心得脫者，心不取煩惱故而脫，亦言

【現代漢語翻譯】現代漢語譯本：姓氏不是單一的，名字也不是單一的，有的人姓瞿曇（Gotama，釋迦牟尼的姓），有的人姓目犍連（Maudgalyayana，佛陀的著名弟子）；有的人名叫佛無德，有的人名叫曇無德。出身也不是單一的，有的是婆羅門種姓，有的是居士種姓，有的是剎帝利種姓；家庭也不是單一的，有的是富裕家庭，有的是貧窮家庭，有的是**家庭。從這樣種種不同的家庭、不同的姓氏等出家，修行梵行，因為不是爲了同一種姓名而進入正法，所以各自按照自己的想法行事，佛法不能互相承繼，這就是佛法不能長久住世的原因。

有人問：『為什麼比丘們不勤奮修行精進，而導致正法迅速衰敗呢？』

回答說：『因為先前的各位大德尚且做得不好，更何況我們這些人各自不守護法藏，所以導致佛的正法迅速滅亡。不用線貫穿的東西，風一吹就散落了，用線貫穿才能繫縛在一起；譬如各種各樣的花如果不以線貫穿，風一吹就散落了，佛法也是這樣。因為不結戒的緣故，先用心觀察，然後再教授聲聞（sravaka，聽聞佛法而修行的弟子）。』

有人問：『這是什麼意思呢？』

回答說：『過去的諸佛先觀察聲聞的心，然後才進行教授，因為這些聲聞容易領悟道理，所以佛也不為他們廣說。怖畏林（forest of fear）是指，如果有人進入這個森林就會產生恐懼。像這樣，你們應當思考的，有三種思考：出家為最初，你們應當勤奮地思考。你們不要這樣思考的，有三種惡法，思欲為最初，你們要謹慎地不要思考。像這樣，你們應當牢記在心，觀察無常、苦、空、無我，心中恒常憶念。不要像這樣，你們不要思憶的，無常不要思憶為常理，不凈不要思憶為清凈，你們不要這樣思考。這些是你們應當拋棄的，各種惡法應當拋棄；這些是應當起身而行的，善法你們應當起身而行，如果已經得到的，要讓它增長。』

『從不起煩惱心得解脫的人，是因為心中不執取煩惱而解脫，也可以說'

【English Translation】 English version: Surnames are not of one kind, nor are names of one kind. Some are named Gotama (Gotama, the clan name of Sakyamuni), some are named Maudgalyayana (Maudgalyayana, one of Buddha's foremost disciples); some are named Buddha-without-Virtue, and some are named Dharma-without-Virtue. Origins are not of one kind, some are from the Brahmin caste, some are from the householder caste, and some are from the Kshatriya caste; also, families are not of one kind, some are wealthy families, some are poor families, and some are ** families. From such various different families and different surnames, they renounce the world and practice the pure life, but because they do not enter the True Dharma for the sake of the same name, they each act according to their own intentions, and the Buddha-dharma cannot be passed on to each other. This is why the Buddha-dharma does not long remain in the world.

Someone asked: 'Why do the Bhikshus (monks) not diligently cultivate and advance, causing the True Dharma to decline rapidly?'

The answer is: 'Because the previous great virtuous ones still did not do well, how much more so we, who each do not protect the Dharma-treasury, thus causing the Buddha's True Dharma to perish quickly. Things that are not strung together with thread are scattered by the wind; stringing them together binds them. For example, various kinds of flowers, if not strung together with thread, are scattered by the wind; the Buddha-dharma is also like this. Because of not establishing precepts, first observe the mind, and then teach the Sravakas (sravaka, disciples who practice by hearing the Dharma).'

Someone asked: 'What does this mean?'

The answer is: 'The Buddhas of the past first observed the minds of the Sravakas and then taught them, because these Sravakas easily understood the principles, so the Buddha did not explain extensively for them. The Forest of Fear (forest of fear) refers to a forest where anyone who enters it will feel fear. Like this, what you should contemplate, there are three contemplations: renunciation is the first, you should diligently contemplate. What you should not contemplate, there are three evil dharmas, desire is the first, you should carefully not contemplate. Like this, you should keep in mind, contemplate impermanence, suffering, emptiness, and non-self, constantly remember in your heart. Do not be like this, what you should not remember, do not remember impermanence as permanence, do not remember impurity as purity, you should not think like this. These are what you should abandon, all evil dharmas should be abandoned; these are what you should rise and abide in, good dharmas you should rise and abide in, if you have already obtained them, let them grow.'

'One who is liberated from a mind that does not arise with afflictions is liberated because the mind does not grasp afflictions; it can also be said that'

以滅不起滅而滅。是故律本所說，從不起煩惱心得脫，一切皆是阿羅漢，譬如蓮華日光始出即便開敷。舍利弗往昔恐怖林中者，若人未離欲入此林，林有威相故，皆悉毛豎。舍利弗，此是因緣者。」

法師曰：「次第句義易，自當知。不久住者，毗婆尸佛壽命八萬歲，諸聲聞眾亦復如是，從佛在世乃至最後聲聞，佛法住世百千六萬歲。尸棄佛壽命七萬歲，聲聞弟子壽命亦爾。惟衛佛壽命六萬歲，聲聞壽命亦如是。二佛壽命到最後，聲聞佛法住世，百千四十二十萬歲，次第而數，是故佛法不久住。

「於是舍利弗，聞三佛佛法不久，聞已意欲更問佛久住，而白佛言：『世尊！以何因緣，佛法久住？』『諸佛壽命，拘那衛佛壽命四萬歲，拘那含牟尼佛壽命三萬歲，迦葉佛壽命二萬歲，釋迦牟尼佛壽命百歲，諸聲聞弟子壽命亦如是，是故佛法久住。我今世尊，應取迦葉半壽一萬歲，是時應出世，觀看眾生根無熟者；五千歲應出，次第五百歲應出，又復無根熟眾生；乃至百歲，然後有眾生可度，是故佛出世短壽，聲聞弟子亦如是。佛法久住如前，三佛法與壽命俱滅，是故名不久住，后三佛者，佛雖滅度，佛法猶在世，是名久住。』於是舍利弗聞佛說已，欲令佛法久住，而白佛言：『唯愿世尊，為諸聲聞弟子結戒。

【現代漢語翻譯】現代漢語譯本：以滅盡煩惱而達到不生不滅的境界。因此，《律本》中所說，從不起煩惱的心而得到解脫，一切都是阿羅漢（梵語：Arhat，指斷盡煩惱，證得解脫的聖者），譬如蓮花在陽光初升時便開放。舍利弗（梵語：Śāriputra，佛陀十大弟子之一）過去在恐怖的森林中，如果有人尚未離欲而進入此森林，森林的威嚴景象會使他們汗毛豎立。舍利弗，這就是因緣所致。」

法師說：「次第的句義容易理解，你們應當自己明白。『不久住』的意思是，毗婆尸佛（梵語：Vipaśyin，過去七佛之一）的壽命是八萬歲，諸位聲聞眾（梵語：Śrāvaka，聽聞佛法而修行的弟子）的壽命也如此，從佛陀在世到最後一位聲聞弟子，佛法住世一百六十萬歲。尸棄佛（梵語：Śikhin，過去七佛之一）的壽命是七萬歲，聲聞弟子的壽命也一樣。惟衛佛（梵語：Viśvabhū，過去七佛之一）的壽命是六萬歲，聲聞的壽命也是如此。這兩位佛的壽命到最後，聲聞和佛法住世，一百四十二萬歲，依次計算，所以佛法住世不久。

『於是，舍利弗，聽到三位佛的佛法住世不久，聽后想要進一步詢問佛陀佛法久住的原因，便對佛說：『世尊（梵語：Bhagavān，佛陀的尊稱）！因為什麼因緣，佛法才能長久住世？』『諸佛的壽命，拘那衛佛（梵語：Krakucchanda，過去七佛之一）的壽命是四萬歲，拘那含牟尼佛（梵語：Kanakamuni，過去七佛之一）的壽命是三萬歲，迦葉佛（梵語：Kāśyapa，過去七佛之一）的壽命是兩萬歲，釋迦牟尼佛（梵語：Śākyamuni，現在佛）的壽命是一百歲，諸位聲聞弟子的壽命也是如此，所以佛法才能長久住世。我現在的世尊，應該取迦葉佛一半的壽命，即一萬歲時應出世，觀察眾生的根基是否成熟；五千歲時應出世，五百歲時也應出世，但都沒有根基成熟的眾生；乃至一百歲時，然後才有可以度化的眾生，所以佛陀出世的壽命短暫，聲聞弟子也是如此。佛法長久住世如前所述，前三位佛的佛法與壽命一同滅盡，所以稱為『不久住』，后三位佛，佛陀雖然滅度，佛法仍然在世，這稱為『久住』。』於是，舍利弗聽到佛陀這樣說后，爲了使佛法長久住世，便對佛說：『唯愿世尊，為諸位聲聞弟子制定戒律（梵語：Śīla，佛教的行爲規範）。』

【English Translation】 English version: To extinguish arising and reach extinction without arising. Therefore, as stated in the Vinaya (Sanskrit: Vinaya, the collection of Buddhist monastic rules), liberation comes from a mind free from arising afflictions, and all are Arhats (Sanskrit: Arhat, one who has extinguished all afflictions and attained liberation), just as a lotus flower blooms when the sunlight first appears. Śāriputra (Sanskrit: Śāriputra, one of the Buddha's ten great disciples) in the past, in that terrifying forest, if someone who has not yet abandoned desire enters this forest, the imposing appearance of the forest will cause their hair to stand on end. Śāriputra, this is due to conditions.'

The Dharma Master said, 'The meaning of the sequential sentences is easy to understand; you should understand it yourselves. 'Not dwelling long' means that the lifespan of Vipaśyin Buddha (Sanskrit: Vipaśyin, one of the past seven Buddhas) was eighty thousand years, and the assembly of Śrāvakas (Sanskrit: Śrāvaka, disciples who practice by hearing the Dharma) was also the same. From the Buddha's time in the world until the last Śrāvaka, the Dharma remained in the world for one million six hundred thousand years. The lifespan of Śikhin Buddha (Sanskrit: Śikhin, one of the past seven Buddhas) was seventy thousand years, and the lifespan of the Śrāvaka disciples was also the same. The lifespan of Viśvabhū Buddha (Sanskrit: Viśvabhū, one of the past seven Buddhas) was sixty thousand years, and the lifespan of the Śrāvakas was also the same. When the lifespans of these two Buddhas came to an end, the Śrāvakas and the Dharma remained in the world for one million four hundred and twenty thousand years. Counting in sequence, therefore, the Dharma does not remain long.

'Then, Śāriputra, hearing that the Dharma of the three Buddhas did not remain long, and wanting to further inquire about the reason for the Dharma remaining long, said to the Buddha, 'Bhagavān (Sanskrit: Bhagavān, an epithet of the Buddha)! Due to what conditions can the Dharma remain in the world for a long time?' 'The lifespans of the Buddhas: the lifespan of Krakucchanda Buddha (Sanskrit: Krakucchanda, one of the past seven Buddhas) was forty thousand years, the lifespan of Kanakamuni Buddha (Sanskrit: Kanakamuni, one of the past seven Buddhas) was thirty thousand years, the lifespan of Kāśyapa Buddha (Sanskrit: Kāśyapa, one of the past seven Buddhas) was twenty thousand years, and the lifespan of Śākyamuni Buddha (Sanskrit: Śākyamuni, the present Buddha) was one hundred years, and the lifespans of the Śrāvaka disciples were also the same. Therefore, the Dharma can remain in the world for a long time. The present Bhagavān should take half the lifespan of Kāśyapa Buddha, that is, appear in the world at ten thousand years, observing whether the roots of sentient beings are mature; should appear at five thousand years, should appear at five hundred years, but there are no sentient beings with mature roots; even at one hundred years, then there are sentient beings who can be liberated, so the lifespan of the Buddha's appearance in the world is short, and the Śrāvaka disciples are also the same. The Dharma remains in the world for a long time as previously stated. The Dharma of the first three Buddhas and their lifespans all cease together, so it is called 'not dwelling long'. For the latter three Buddhas, although the Buddha has passed away, the Dharma still remains in the world; this is called 'dwelling long'.' Then, Śāriputra, hearing the Buddha say this, in order to make the Dharma remain in the world for a long time, said to the Buddha, 'May the Bhagavān establish precepts (Sanskrit: Śīla, Buddhist ethical rules) for the Śrāvaka disciples.'

』如律本所說，舍利弗從三昧起，餘者后句次第自當知。

「佛告舍利弗：『止！止！時未至矣。』舍利弗重白佛言：『世尊！唯愿為諸弟子結戒。』佛告舍利弗：『止！止！此法非聲聞、緣覺所知，唯佛與佛乃能知耳，未垢起故。』」

問曰：「何謂為垢？」

答曰：「垢處者，於今世後世過如來法，是名為垢。未為聲聞結戒者。」

問曰：「何以不為聲聞結戒？」

答曰：「未有漏者，如來結戒，眾生生誹謗想：『云何瞿曇沙門，如諸聲聞弟子，悉是貴姓，或是王位，舍其財物、宮殿、妻子、眷屬，不惜身命，皆是知足，於世間無所希求。云何瞿曇，反以波羅提木叉而系之？是瞿曇未善別世人。』故言如此：『若我結戒者，世人而亦不生敬重之心。譬如醫師未善治病，見人始欲生癰，雖有癰性未大成就，輒為破之，破已血出狼藉，受大苦痛，以藥涂之瘡即還復。醫師謂曰：「我為汝治病，當與我直。」病人答曰：「此癡醫師，若是我病，可為我治，我本無病，強為破肉令血流出生大苦痛，反責我直，詎非狂耶？」聲聞弟子亦復如是，若先結戒而生誹謗：「我自無罪，強為結戒。」是故如來不先結戒。』若漏起者。」

問曰：「何謂為漏起？」

答曰：「若漏于僧中已

【現代漢語翻譯】現代漢語譯本：如律本所說，舍利弗從三昧（Samadhi，一種冥想狀態）中起身，其餘的內容按照後面的句子順序自然可以理解。佛陀告訴舍利弗：『停止！停止！時機尚未成熟。』舍利弗再次稟告佛陀說：『世尊！懇請您為弟子們制定戒律。』佛陀告訴舍利弗：『停止！停止！這種法不是聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的修行者）所能理解的，只有佛與佛才能明白，因為還沒有出現過失。』問：『什麼是過失？』答：『所謂的過失，是指今生或來世違背如來教法的行為，這就被稱為過失。這就是為什麼沒有為聲聞制定戒律的原因。』問：『為什麼不為聲聞制定戒律？』答：『因為還沒有出現犯戒的情況，如果如來制定戒律，眾生會產生誹謗的想法：『為什麼喬達摩（Gautama，釋迦牟尼佛的姓氏）沙門（Sramana，出家修行者），他的聲聞弟子們，都是出身高貴的姓氏，或者是曾經擁有王位的人，他們捨棄了財產、宮殿、妻子、眷屬，不惜生命，都非常知足，對世間沒有任何貪求。為什麼喬達摩反而要用波羅提木叉（Pratimoksha，戒律的總稱）來約束他們？這個喬達摩不善於分辨世人。』所以說：『如果我制定戒律，世人反而不會生起敬重之心。』譬如一個醫生醫術不高明，看到有人剛要長癰瘡，雖然有長癰瘡的跡象但還沒有完全形成，就立刻去把它弄破，弄破后血流滿地，病人遭受巨大的痛苦，用藥塗抹后瘡又恢復原樣。醫生說：『我為你治病，你應該給我報酬。』病人回答說：『這個愚蠢的醫生，如果是我的病，你可以為我治療，我本來沒有病，你卻強行弄破我的肉，讓血流出來，產生巨大的痛苦，反而要我給你報酬，難道不是瘋了嗎？』聲聞弟子也是如此，如果先制定戒律，他們就會產生誹謗：『我本來沒有罪，卻強行給我制定戒律。』所以如來不先制定戒律。』如果出現犯戒的情況，才會制定戒律。問：『什麼是出現犯戒的情況？』答：『如果僧團中已經出現犯戒的行為……』

【English Translation】 English version: As stated in the Vinaya (rules of conduct), Sariputra (Sariputta, one of the chief disciples of the Buddha) arose from Samadhi (a meditative state), and the rest can be understood sequentially from the following sentences. The Buddha said to Sariputra: 'Stop! Stop! The time is not yet ripe.' Sariputra again said to the Buddha: 'World Honored One! I beseech you to establish precepts for the disciples.' The Buddha said to Sariputra: 'Stop! Stop! This Dharma (teachings) is not known by Sravakas (those who attain enlightenment by hearing the teachings) or Pratyekabuddhas (those who attain enlightenment on their own), only Buddhas can understand it, because defilements have not yet arisen.' Question: 'What are defilements?' Answer: 'Defilements refer to actions in this life or future lives that violate the Tathagata's (another name for the Buddha) teachings. This is what is called defilement. That is why precepts have not been established for Sravakas.' Question: 'Why are precepts not established for Sravakas?' Answer: 'Because there have been no outflows (leaks, referring to transgressions). If the Tathagata were to establish precepts, beings would generate slanderous thoughts: 『Why does Gautama (the Buddha's family name) the Sramana (ascetic), whose Sravaka disciples are all of noble birth, or were once kings, who have abandoned their wealth, palaces, wives, and families, not cherishing their lives, all being content and having no desires in the world, why does Gautama bind them with the Pratimoksha (the code of monastic rules)? This Gautama does not know how to distinguish people.』 Therefore, it is said: 『If I were to establish precepts, people would not generate respect.』 For example, a doctor who is not skilled in treating diseases, seeing someone about to develop a boil, although there are signs of a boil but it has not fully formed, immediately breaks it open, causing blood to flow everywhere, and the patient suffers great pain. After applying medicine, the sore returns to its original state. The doctor says: 『I treated your illness, you should pay me.』 The patient replies: 『This foolish doctor, if it were my illness, you could treat it for me, but I had no illness, you forcibly broke my flesh, causing blood to flow and great pain, and now you demand payment from me, is that not madness?』 The Sravaka disciples are also like this, if precepts were established beforehand, they would generate slander: 『I have no faults, yet you forcibly establish precepts for me.』 Therefore, the Tathagata does not establish precepts beforehand.』 If outflows arise, then precepts will be established. Question: 'What does it mean for outflows to arise?' Answer: 'If outflows have already arisen in the Sangha (monastic community)...'

起者，是時如來當爲諸弟子結戒，指示波羅提木叉。譬如良醫應病設藥令得除愈，大獲賞賜又被讚歎：『此好醫王善治我患。』如來亦復如是，隨犯而制，歡喜受持無有怨言。是以律本云：『止！止！舍利弗！若有漏法生，然後世尊當爲結戒。』」

法師曰：「余句自當知之。于佛法中誰先出家？崩揵多兒，名憂波斯那。因憂波斯那制戒，未滿十臘而與弟子授具足戒，憂波斯那二臘，弟子一臘，如是次第從此已，佛為制戒，告諸比丘：『自今以後，若未滿十臘，而與弟子授具足戒者，犯突吉羅罪。』佛已結戒竟，復有比丘，雖滿十臘、若過十臘，癡無智慧，而與弟子授具足戒。佛又制戒，告諸比丘：『若人無智慧，與人授具足者，得突吉羅罪。』佛聽有智慧人者，十臘、若過十臘，善能教授，聽與弟子授具足戒。

「未多者，眾僧中老少未多，房舍亦未大，若眾僧多者，當有犯漏法者，是時如來然後結戒。若比丘與未受具足戒共宿，過二三宿者，是比丘得波夜提罪。若比丘年年度弟子者，是比丘得波夜提罪。若比丘尼年年度弟子，是比丘尼得波夜提罪。已說如是，汝自當知。大利養者，若眾僧得大供養者，便生有漏法，是時如來當結戒。若比丘受裸形外道，若男若女，自手與飲食等，是比丘得波夜提罪。

【現代漢語翻譯】現代漢語譯本：佛陀制定戒律，是爲了給弟子們指示波羅提木叉（戒律的總稱）。這就像良醫根據病情配藥，使病人痊癒，從而獲得豐厚的賞賜和讚揚：『這位真是好醫生，善於治療我的疾病。』如來也是這樣，隨著弟子們犯戒而制定戒律，弟子們歡喜接受並遵守，沒有怨言。所以律本上說：『停止！停止！舍利弗（智慧第一的佛陀弟子）！如果有漏法產生，然後世尊才會制定戒律。』法師說：『其餘的道理你們自己應當明白。在佛法中，誰最先出家？是崩揵多（地名）的兒子，名叫憂波斯那（人名）。因為憂波斯那（的行為）而制定戒律，（規定）未滿十臘（出家十年）的人不能給弟子授予具足戒（正式成為比丘的戒律）。憂波斯那（的戒臘）是二臘，弟子是一臘，像這樣依次（授戒）。從此以後，佛陀制定戒律，告訴各位比丘：『從今以後，如果未滿十臘，而給弟子授予具足戒的人，犯突吉羅罪（輕罪）。』佛陀已經制定戒律之後，又有比丘，即使滿了十臘、或者超過十臘，愚癡沒有智慧，卻給弟子授予具足戒。佛陀又制定戒律，告訴各位比丘：『如果有人沒有智慧，給人授予具足戒，得突吉羅罪。』佛陀允許有智慧的人，（即使）十臘、或者超過十臘，善於教授，可以給弟子授予具足戒。『未多』是指眾僧中老少人數不多，房舍也不大。如果眾僧人數眾多，就會有犯漏法的人，這時如來才會制定戒律。如果比丘與未受具足戒的人同住，超過兩三夜，這位比丘得波夜提罪（一種罪名）。如果比丘每年都度弟子，這位比丘得波夜提罪。如果比丘尼每年都度弟子，這位比丘尼得波夜提罪。我已經說了這些，你們自己應當明白。『大利養』是指如果眾僧得到大量的供養，就會產生有漏法，這時如來才會制定戒律。如果比丘接受裸形外道（不穿衣服的修行人），無論是男是女，親手給他們飲食等，這位比丘得波夜提罪。

【English Translation】 English version: The reason why the Tathagata (another name for Buddha) established precepts was to instruct the disciples in the Pratimoksha (a general term for precepts). It is like a good doctor prescribing medicine according to the illness, so that the patient recovers, thereby obtaining generous rewards and praise: 'This is a good doctor, skilled in treating my illness.' The Tathagata is also like this, establishing precepts as disciples violate them, and the disciples gladly accept and abide by them without complaint. Therefore, the Vinaya (collection of monastic rules) says: 'Stop! Stop! Shariputra (the Buddha's disciple known for wisdom)! If defiled dharmas (laws) arise, then the World Honored One (another name for Buddha) will establish precepts.' The Dharma Master said: 'The rest of the principles you should understand for yourselves. In the Buddha-dharma, who was the first to become a monk? It was the son of Banggandha (a place name), named Upaali (a person's name). Because of Upaali's (actions), precepts were established, (stipulating that) those who have not completed ten years of monastic life (ten 'laps') cannot confer the full ordination (the precepts to formally become a Bhikkhu) on disciples. Upaali's (monastic age) was two laps, and the disciple's was one lap, like this in sequence (ordination was given). From then on, the Buddha established precepts, telling the Bhikkhus (monks): 'From now on, if anyone has not completed ten laps and confers the full ordination on a disciple, they commit a Tukkila offense (a minor offense).' After the Buddha had established the precepts, there were also Bhikkhus who, even if they had completed ten laps or exceeded ten laps, were foolish and without wisdom, yet conferred the full ordination on disciples. The Buddha then established precepts, telling the Bhikkhus: 'If someone is without wisdom and confers the full ordination on someone, they commit a Tukkila offense.' The Buddha allows those with wisdom, (even if) ten laps or exceeding ten laps, who are good at teaching, to confer the full ordination on disciples. 'Not many' refers to the fact that there are not many old and young people in the Sangha (monastic community), and the dwellings are not large. If there are many people in the Sangha, there will be those who commit defiled dharmas, and then the Tathagata will establish precepts. If a Bhikkhu lives with someone who has not received full ordination for more than two or three nights, that Bhikkhu commits a Payantika offense (a type of offense). If a Bhikkhu ordains a disciple every year, that Bhikkhu commits a Payantika offense. If a Bhikkhuni (nun) ordains a disciple every year, that Bhikkhuni commits a Payantika offense. I have said these things, you should understand them yourselves. 'Great offerings' refers to the fact that if the Sangha receives large offerings, defiled dharmas will arise, and then the Tathagata will establish precepts. If a Bhikkhu accepts naked ascetics (ascetics who do not wear clothes), whether male or female, and personally gives them food and drink, that Bhikkhu commits a Payantika offense.

未多聞者，若眾僧中未有多聞，若比丘僧中多聞，便生漏法，若一阿含若五阿含讀誦通利，以不正心而說顛倒義，非律言是律，非法言是法，是故佛結戒，若比丘作是語：『佛所說法我已知。』作是言者，是比丘得波夜提罪。次如沙彌語無異。所以如來因有漏法，我云何為諸弟子結戒。

「云何漏者？」

答曰：「劫賊。」

「云何為劫賊？」

答曰：「于佛法犯戒即是劫賊。」

「云何名為劫賊？」

答曰：「非沙門者，自言：『我是沙門。』劫四輩物。是故律中所說，未有漏法、未有劫人，亦言未有犯戒人。無罪者，言無煩惱亦言無患。無犯戒不染黑法者，黑法言破戒，亦言眾僧不破。極凈者，言極光明。住真實地者，戒三昧智慧解脫，是真實地而住。」

法師曰：「我當說次第。于毗蘭若國前夏三月，五百比丘最小得須陀洹道。」

問曰：「何謂為須陀洹道？」

答曰：「須陀洹言流。」

問曰：「云何為流？」

答曰：「道若人入此流道，名須陀洹道。如經文所說，佛問舍利弗：『須陀洹云何名須陀洹？』舍利弗答：『此是世尊善貫八道。何謂為八？一者、正見，二者、正思，三者、正口，四者、正行，五者、正生，六者、正勤，七者

【現代漢語翻譯】現代漢語譯本對於那些沒有廣泛學習佛法的人，如果在僧團中沒有廣泛學習佛法，或者在比丘僧團中有人廣泛學習佛法，就會產生有漏之法。如果有人能夠流利地讀誦一部《阿含經》（Agama，早期佛教經典）或者五部《阿含經》，卻以不正的心態來宣說顛倒的意義，把不是戒律的說成是戒律，把不是佛法的說成是佛法，因此佛陀制定戒律，如果比丘說：『佛陀所說的法我已經知道了。』說了這樣的話，這位比丘就犯了波夜提罪（Payatika，一種較輕的罪）。沙彌（Sramanera，佛教出家沙彌）如果說了類似的話，罪過也是一樣的。所以如來（Tathagata，佛陀的稱號）因為有有漏之法，我為什麼要為弟子們制定戒律呢？

『什麼是漏？』

回答說：『劫賊。』

『什麼是劫賊？』

回答說：『對於佛法來說，犯戒就是劫賊。』

『什麼叫做劫賊？』

回答說：『不是沙門（Sramana，出家修行者）的人，卻自稱：『我是沙門。』劫取四輩（比丘、比丘尼、優婆塞、優婆夷）的財物。因此戒律中所說，沒有有漏之法，沒有劫人，也就是沒有犯戒的人。沒有罪過的人，就是沒有煩惱也沒有憂患。沒有犯戒而不染著黑法的人，黑法就是指破戒，也指僧團沒有破裂。極凈的人，就是指極光明的人。住在真實之地的人，戒、三昧（Samadhi，禪定）、智慧、解脫，就是真實之地，並安住於此。』

法師說：『我應當按照次第來說。在毗蘭若國（Veranja，古印度地名）前三個月的夏季，五百比丘最少也證得了須陀洹道（Srotapanna，預流果）。』

問：『什麼是須陀洹道？』

答：『須陀洹的意思是「流」。』

問：『什麼是流？』

答：『道，如果有人進入這個流道，就叫做須陀洹道。正如經文所說，佛陀問舍利弗（Sariputra，佛陀的十大弟子之一）：『須陀洹為什麼叫做須陀洹？』舍利弗回答說：『這是世尊善於貫通八正道。什麼是八正道？一是正見，二是正思，三是正語，四是正業，五是正命，六是正精進，七是……』

【English Translation】 English version For those who have not widely learned the Dharma, if there are not many who have widely learned in the Sangha (community of monks), or if there are many who have widely learned in the Bhikkhu (monk) Sangha, then defiled dharmas arise. If one can fluently recite one Agama (early Buddhist scriptures) or five Agamas, but uses an incorrect mind to speak of inverted meanings, saying that what is not Vinaya (monastic rules) is Vinaya, and what is not Dharma is Dharma, therefore the Buddha established precepts. If a Bhikkhu says: 'I already know the Dharma spoken by the Buddha,' if he speaks in this way, that Bhikkhu commits a Payatika (a minor offense). It is the same for a Sramanera (novice monk). Therefore, because the Tathagata (Buddha) has defiled dharmas, why should I establish precepts for my disciples?

'What is a defilement?'

The answer is: 'A robber.'

'What is a robber?'

The answer is: 'To violate the precepts of the Buddha's Dharma is to be a robber.'

'What is called a robber?'

The answer is: 'One who is not a Sramana (ascetic), but claims: 'I am a Sramana,' robbing the possessions of the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas). Therefore, it is said in the Vinaya, there are no defiled dharmas, no robbers, which means there are no precept violators. One without offenses means one without afflictions or worries. One who does not violate precepts and is not stained by black dharmas, black dharmas refer to breaking precepts, and also mean that the Sangha is not broken. One who is extremely pure means one who is extremely bright. One who dwells in the land of truth, precepts, Samadhi (meditative absorption), wisdom, and liberation, this is the land of truth, and one dwells in it.'

The Dharma teacher said: 'I should speak in order. In the country of Veranja (ancient Indian city) during the first three months of summer, the five hundred Bhikkhus attained at least the Srotapanna path (stream-enterer).'

Question: 'What is the Srotapanna path?'

Answer: 'Srotapanna means 'stream.'

Question: 'What is a stream?'

Answer: 'The path, if a person enters this stream path, it is called the Srotapanna path. As it is said in the Sutra, the Buddha asked Sariputra (one of the Buddha's chief disciples): 'Why is Srotapanna called Srotapanna?' Sariputra answered: 'This is because the World Honored One is skilled in penetrating the Eightfold Path. What are the Eightfold Path? First, Right View; second, Right Thought; third, Right Speech; fourth, Right Action; fifth, Right Livelihood; sixth, Right Effort; seventh...'

、正識，八者、正三昧。』」

復問：「何謂為須陀洹？」

答曰：「若人以八貫故，來至善道，是名須陀洹，如是名、如是姓，因道而名果，是故名須陀洹。汝自當知。不墮落法者，不言無。須陀洹人無墮落於地獄、餓鬼、畜生。何以故？斷煩惱故，以道故。便迴向菩提者，迴向前三道必當至。何以故？為道故。如是大智舍利弗答如來已，于毗蘭若夏三月大自恣竟。爾時佛告阿難者，告者，語。又言覺。佛法久有此法，過去諸佛告：『受人別請竟，得去。』聲聞弟子，別與不別隨意而去。佛憐愍眾生，欲遍行諸國。佛行諸國者，佛行有三境界，一者、大境界，二者、中境界，三者、小境界，三境界隨意而行。」

問曰：「何謂大境界？」

答曰：「九百由旬。」

「何謂中境界？」

答曰：「六百由旬。」

「小境界云何？」

答曰：「一百由旬。若佛欲大境界行時，大安居竟，九月一日與比丘僧圍繞而去，次第到聚落教化說法，受諸飲食，應可度者即為度之，未得度者令獲福利。九月日遊行，于夏三月中，多諸比丘行三昧法未竟，如來不大自恣，待小自恣到，九月十五日竟而去。中境界行時，八月日遊行。小境界者，先觀眾生根熟而住，次根熟而去，到十一月

【現代漢語翻譯】現代漢語譯本：『八正道是：一、正見，二、正思惟，三、正語，四、正業，五、正命，六、正精進，七、正念，八、正定。』

又問：『什麼叫做須陀洹（Sotapanna，入流果）？』

回答說：『如果有人因為八正道的緣故，來到善道，這叫做須陀洹。就是這樣的名稱、這樣的姓氏，因為修道的緣故而得到果位，所以叫做須陀洹。你應該自己明白。不墮落之法，不能說沒有。須陀洹之人不會墮落到地獄、餓鬼、畜生道。為什麼呢？因為斷除了煩惱的緣故，因為修道的緣故。便迴向菩提（Bodhi，覺悟）的人，迴向前面的三惡道必定會到達。為什麼呢？因為修道的緣故。』這樣大智舍利弗（Sariputta）回答如來（Tathagata）后，在毗蘭若（Veranja）夏安居三個月后舉行大自恣。當時佛（Buddha）告訴阿難（Ananda），告訴就是說，又說是覺悟。佛法一直有這樣的規矩，過去的諸佛（Buddhas）說：『接受了別人的特別邀請后，才能離開。』聲聞弟子，無論是否被特別邀請都可以隨意離開。佛憐憫眾生，想要遍行各國。佛遍行各國，佛的行程有三種境界，一是大境界，二是中境界，三是小境界，三種境界隨意而行。

問：『什麼叫做大境界？』

答：『九百由旬（Yojana）。』

『什麼叫做中境界？』

答：『六百由旬。』

『小境界又是什麼呢？』

答：『一百由旬。如果佛想要大境界的行程，大安居結束后，九月初一與比丘（Bhikkhu）僧團圍繞著離開，依次到達村落教化說法，接受各種飲食，應該被度化的人就為他們度化，沒有被度化的人讓他們獲得福利。九月日，在夏安居三個月中，很多比丘修習三昧（Samadhi，禪定）法還沒有結束，如來不舉行大自恣，等待小自恣到來，九月十五日結束后才離開。中境界的行程，八月日。小境界，先觀察眾生的根基成熟與否而住留，然後根基成熟后才離開，到十一月』

【English Translation】 English version: 『The Eightfold Path is: 1. Right View, 2. Right Thought, 3. Right Speech, 4. Right Action, 5. Right Livelihood, 6. Right Effort, 7. Right Mindfulness, 8. Right Concentration.』

Again asked: 『What is called a Sotapanna (Stream-enterer)?』

Answered: 『If a person, because of the Eightfold Path, comes to the good path, this is called a Sotapanna. Such is the name, such is the surname, named after the fruit of the path. Therefore, it is called Sotapanna. You should know this yourself. The law of non-falling, cannot be said to be non-existent. A Sotapanna person does not fall into hell, the realm of hungry ghosts, or the animal realm. Why? Because of cutting off afflictions, because of the path. Those who turn towards Bodhi (Enlightenment), turning towards the previous three evil paths will surely arrive. Why? Because of the path.』 Thus, the wise Sariputta (Sariputta) answered the Tathagata (Tathagata), and after the great Pavarana (ceremony ending the rainy season retreat) at Veranja (Veranja) for three months of summer retreat. At that time, the Buddha (Buddha) told Ananda (Ananda), telling is speaking, and also means awakening. The Buddha-dharma has always had this rule, the Buddhas (Buddhas) of the past said: 『After accepting someone's special invitation, one can leave.』 Sravaka (Disciple) disciples, whether specially invited or not, can leave at will. The Buddha pities sentient beings and wants to travel throughout the countries. The Buddha travels throughout the countries, the Buddha's journey has three realms, one is the great realm, the second is the middle realm, and the third is the small realm, traveling at will in the three realms.

Asked: 『What is called the great realm?』

Answered: 『Nine hundred Yojana (Yojana).』

『What is called the middle realm?』

Answered: 『Six hundred Yojana.』

『What is the small realm?』

Answered: 『One hundred Yojana. If the Buddha wants to travel in the great realm, after the great retreat ends, on the first day of the ninth month, surrounded by the Bhikkhu (Bhikkhu) Sangha (community), he leaves, successively arriving at villages to teach and preach the Dharma, receiving various foods, those who should be converted are converted, and those who have not been converted are given benefits. The ninth day, during the three months of the summer retreat, many Bhikkhus have not finished practicing Samadhi (Meditation), the Tathagata does not hold the great Pavarana, but waits for the small Pavarana to arrive, and leaves after the fifteenth day of the ninth month. For the middle realm journey, the eighth day. For the small realm, first observe whether the roots of sentient beings are ripe and stay, and then leave after the roots are ripe, until November』

一日，與比丘僧圍繞而去。七月日遊行，此三境界中處處眾生，令離煩惱得四道果，為教化故。譬如采華人遍行山中，見諸雜華有開榮者，便摘持去。如來亦復如是。又有佛法，于清旦時入禪定樂，從三昧起，以大慈悲觀看十方世界，應可度者如來即往度之。又有諸佛法，有新從余國來者，如來便相勞問。說法因緣今欲發起，結禁戒故，此是諸佛無上道法。」

問曰：「何謂為聲聞法？」

「佛在世時二過集眾，何謂為二？一過初入夏坐欲取禪定，第二過夏坐竟現有所得，此是聲聞法故。如律本所說，佛語阿難：『宜可共往。』往者，別諸婆羅門。別者，白婆羅門言：『安居以竟，我今便欲遊行余國。』爾時世尊即著袈裟整衣服晨朝而去。阿難侍從往到城門，到已而入，放大光明遍照城內巷陌舍宅，皆如金聚，玄黃五色猶如電光，即向毗蘭若婆羅門家。到門下立，使人忽見佛光明，入白婆羅門言：『瞿曇沙門今在門外。』婆羅門聞佛來聲，霍然而悟，即起取氍氀毾㲪敷置床座，躬自出迎白世尊言：『可從此路而入。』於是佛入已而坐。時毗蘭若婆羅門，本心欲坐近世尊邊，無因得坐，故於座邊叉手而立。」

法師曰：「次第后句自當知之。婆羅門白言：『世尊！應與未與。』」

法師曰：「

【現代漢語翻譯】現代漢語譯本：一日，佛陀與比丘僧眾一同行走。七月時節，爲了教化，使這三界（指欲界、色界、無色界）中的所有眾生脫離煩惱，證得四道果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）。這就像採花人在山中行走，看見各種各樣的花朵開放，便採摘帶走。如來也是這樣。還有佛陀的法，在清晨時進入禪定之樂，從禪定中起身，以大慈悲心觀看十方世界，對於那些應該被度化的人，如來便前往度化他們。還有諸佛的法，如果有新從其他國家來的人，如來便會問候他們。現在想要發起說法因緣，結立禁戒，這是諸佛無上的道法。」

有人問道：『什麼是聲聞法？』

佛陀在世時，有兩種集眾的過失，什麼是兩種？第一種是剛進入夏季安居時想要取得禪定，第二種是夏季安居結束后炫耀自己有所得，這就是聲聞法。正如律本所說，佛陀告訴阿難：『應該一起去。』去哪裡呢？去告別那些婆羅門（Brahman，古印度僧侶階層）。怎麼告別呢？告訴婆羅門們說：『安居已經結束，我現在就要前往其他國家。』當時，世尊便穿上袈裟，整理好衣服，清晨出發。阿難（Ananda，佛陀的十大弟子之一）侍從跟隨，到達城門，進入城內，放出大光明，遍照城內的巷陌和房屋，都像金子堆積一樣，玄黃五色猶如電光，直接前往毗蘭若（Veranja）婆羅門的家。到達門口站立，使人忽然看見佛陀的光明，進去告訴婆羅門說：『瞿曇（Gotama，釋迦牟尼佛的姓氏）沙門現在在門外。』婆羅門聽到佛陀到來的聲音，霍然醒悟，立即起身，取出氍氀毾㲪（毛織的地毯）鋪在床座上，親自出門迎接，對世尊說：『請從這條路進來。』於是佛陀進入後坐下。當時，毗蘭若婆羅門，本想坐在靠近世尊的地方，但沒有機會坐下，所以在座位旁邊叉手站立。」

法師說：『後面的次第和語句自然會知道。』婆羅門問道：『世尊！應該給的沒有給嗎？』

法師說：

【English Translation】 English version: One day, the Buddha was walking surrounded by a gathering of Bhikkhus (monks). In the month of July, for the sake of teaching and transforming, he enabled all sentient beings in these three realms (the desire realm, the form realm, and the formless realm) to be free from afflictions and attain the four stages of enlightenment (Sotapanna, Sakadagami, Anagami, and Arhat). This is like a flower gatherer walking through the mountains, seeing various flowers blooming, and picking them to take away. The Tathagata (another name for the Buddha) is also like that. Furthermore, there is the Dharma (teachings) of the Buddha, where in the early morning, he enters the bliss of Samadhi (meditative state), rises from Samadhi, and with great compassion, observes the ten directions of the world. Those who should be saved, the Tathagata goes to save them. Also, there is the Dharma of the Buddhas, where if there are new arrivals from other countries, the Tathagata will greet them. Now, the conditions for expounding the Dharma are about to arise, establishing precepts and prohibitions, this is the unsurpassed Dharma of all Buddhas.'

Someone asked: 'What is the Dharma of the Sravakas (disciples who hear the Buddha's teachings)?'

When the Buddha was in the world, there were two faults in gathering the assembly. What are the two? The first fault is wanting to attain Samadhi when first entering the summer retreat, and the second fault is showing off what one has attained after the summer retreat. This is the Dharma of the Sravakas. As stated in the Vinaya (monastic rules), the Buddha said to Ananda (one of the Buddha's ten principal disciples): 'It is appropriate to go together.' Where to go? To bid farewell to the Brahmins (Brahmanas, members of the priestly class in ancient India). How to bid farewell? To tell the Brahmins: 'The summer retreat has ended, and now I wish to depart for other countries.' At that time, the World Honored One (another name for the Buddha) put on his Kasaya (monk's robe), arranged his clothes, and departed in the early morning. Ananda attended and followed, arriving at the city gate, entering the city, and emitting great light, illuminating all the alleys and houses within the city, all like piles of gold, with dark yellow and five colors like lightning, directly heading towards the house of the Brahmin of Veranja (a city in ancient India). Arriving at the door and standing, he caused someone to suddenly see the Buddha's light, who went inside and told the Brahmin: 'The Shramana (ascetic) Gotama (the Buddha's family name) is now outside the door.' The Brahmin, hearing the sound of the Buddha's arrival, suddenly awoke, immediately got up, took out rugs and carpets to spread on the seats, and personally went out to greet the World Honored One, saying: 'Please enter through this path.' Thereupon, the Buddha entered and sat down. At that time, the Brahmin of Veranja, originally wanting to sit near the World Honored One, had no opportunity to sit, so he stood with his hands clasped beside the seat.'

The Dharma Master said: 'The subsequent order and sentences will naturally be known.' The Brahmin asked: 'World Honored One! Has what should be given not been given?'

The Dharma Master said:

此是婆羅門欲發起先所許供養如來者。婆羅門言：『我先請如來三月夏坐，應日日赍飯食糜粥、甘果水漿供養世尊，而便癡忘，未有一毫；非為不與，未得奉設。緣我白衣多諸事務，瞋恚愚癡逼迫迷亂，我心而忘，是故不與。』」

法師曰：「何以婆羅門作此語？不知魔王所迷，而自克責，為白衣業故，遂忘世尊。於是婆羅門自念：『我請佛三月供養，都未施設。我今以三月供限並一日施，唯愿世尊哀愍納受明日者。』婆羅門供如來明日即辦，佛觀婆羅門心極大歡喜，佛為哀愍故自念：『若我不受請者，此婆羅門當生噁心作如是言：「瞿曇沙門於三月請未得供養，今者怨恨不受我請。」當復有言：「瞿曇沙門非一切智，不能暫忍。」或當作如是言，輕賤如來獲大罪報。是故我今應當受請。』

善見律毗婆沙卷第五大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第六

蕭齊外國三藏僧伽跋陀羅譯

「默然者，已受請。佛告婆羅門：『汝勿繫心家業。』佛已語竟，復觀看隨其所堪而為說法，說今世後世悉現令知，于功德中，復已受持精勤修已，如來即雨法雨。雨法雨已，佛即從座而起，還向本處。是時婆羅門即集兒子孫息：『咄汝等輩，我先請佛三月安居，

【現代漢語翻譯】現代漢語譯本：這是婆羅門想要彌補之前承諾供養如來的事情。婆羅門說：『我之前邀請如來三個月夏安居（varṣa-upanayana，雨季的閉關修行），應該每天準備飯食、粥、水果和飲料來供養世尊（Bhagavat，佛的尊稱），卻因為愚癡而忘記了，一點都沒有做到；不是不想給，而是沒有機會奉獻。因為我作為在家居士（avadāta-vāsas，指在家信徒）有很多事務，被嗔恚（dveṣa，憤怒）、愚癡（moha，迷惑）逼迫而迷亂，我的心因此忘記了，所以沒有供養。』

法師說：『為什麼婆羅門會說這樣的話？他不知道是被魔王（Māra，佛教中阻礙修行的惡魔）所迷惑，而自己責備自己，因為在家俗務的緣故，竟然忘記了世尊。』於是婆羅門自己想：『我邀請佛陀三個月供養，卻都沒有實施。我現在用三個月的供養期限加上一天的供養，只希望世尊慈悲憐憫，接受我明天的供養。』婆羅門準備好明天供養如來的東西，佛陀觀察到婆羅門內心非常歡喜，佛陀因為憐憫的緣故，自己想：『如果我不接受他的邀請，這個婆羅門會生起惡念，說：「喬達摩沙門（Gautama，釋迦牟尼佛的姓氏）三個月的邀請都沒有得到供養，現在怨恨而不接受我的邀請。」還會說：「喬達摩沙門不是一切智（sarvajña，全知者），不能稍微忍耐。」或者會這樣說，輕賤如來（Tathāgata，如來的稱號）而獲得很大的罪報。因此我現在應當接受他的邀請。』

《善見律毗婆沙》卷第五大正藏第 24 冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第六

蕭齊外國三藏僧伽跋陀羅（Saṃghabhadra，譯者）譯

『默然，就是已經接受邀請。』佛陀告訴婆羅門：『你不要把心思放在家裡的事務上。』佛陀說完之後，又觀察他的根器，隨其所能而為他說法，講述今生和來世的事情，讓他完全明白，在功德之中，又已經受持並且精勤地修行，如來就降下法雨（dharma-megha，佛法如雨般滋潤眾生）。降下法雨之後，佛陀就從座位上站起來，回到原來的地方。這時婆羅門就召集他的兒子、孫子們：『喂，你們這些人，我之前邀請佛陀三個月安居（varṣa-upanayana，雨季的閉關修行），

【English Translation】 English version: This is about the Brahmin wanting to make up for his previous promise to offer alms to the Tathāgata (如來的稱號). The Brahmin said, 'I previously invited the Tathāgata (如來的稱號) for a three-month summer retreat (varṣa-upanayana，雨季的閉關修行), and I should have prepared food, porridge, fruits, and drinks daily to offer to the Bhagavat (佛的尊稱), but I foolishly forgot and did not do any of it; it's not that I didn't want to give, but I didn't have the opportunity to offer. Because I, as a layman (avadāta-vāsas，指在家信徒), have many affairs, I was forced and confused by anger (dveṣa，憤怒) and ignorance (moha，迷惑), and my mind forgot, so I did not offer.'

The Dharma Master said, 'Why would the Brahmin say such things? He doesn't know that he was deluded by Māra (佛教中阻礙修行的惡魔), and he blames himself, because of his lay affairs, he actually forgot the Bhagavat (佛的尊稱).' Then the Brahmin thought to himself, 'I invited the Buddha for three months of offerings, but I haven't done anything. Now I will combine the three-month offering period with one day of offering, and I only hope that the Bhagavat (佛的尊稱) will have compassion and accept my offering tomorrow.' The Brahmin prepared the things for offering to the Tathāgata (如來的稱號) for the next day, and the Buddha observed that the Brahmin's heart was very happy. The Buddha, out of compassion, thought to himself, 'If I do not accept his invitation, this Brahmin will have evil thoughts and say, "The Śrāmaṇa Gautama (Gautama，釋迦牟尼佛的姓氏) did not receive offerings for the three-month invitation, and now he resents and does not accept my invitation." He will also say, "The Śrāmaṇa Gautama (Gautama，釋迦牟尼佛的姓氏) is not omniscient (sarvajña，全知者), and cannot be patient even for a moment." Or he will say such things, belittling the Tathāgata (如來的稱號) and incurring great karmic retribution. Therefore, I should accept his invitation now.'

《Samantapāsādikā Vinaya Commentary》 Volume 5 Taishō Tripiṭaka Volume 24 No. 1462 《Samantapāsādikā Vinaya Commentary》

《Samantapāsādikā Vinaya Commentary》 Volume 6

Translated by Saṃghabhadra (Saṃghabhadra，譯者) of the Xiao Qi Dynasty

'Silence means that the invitation has been accepted.' The Buddha told the Brahmin, 'Do not focus your mind on household affairs.' After the Buddha finished speaking, he observed his capacity and taught him the Dharma according to his ability, explaining the matters of this life and the next, making him fully understand. In merit, he has already received and diligently practiced, and the Tathāgata (如來的稱號) then rained down the Dharma-megha (dharma-megha，佛法如雨般滋潤眾生). After raining down the Dharma-megha (dharma-megha，佛法如雨般滋潤眾生), the Buddha rose from his seat and returned to his original place. At this time, the Brahmin gathered his sons and grandsons: 'Hey, you people, I previously invited the Buddha for a three-month retreat (varṣa-upanayana，雨季的閉關修行),

不得一日供設，我今以三月供限，並設明日。』語竟，即饌辦飲食，晝夜料理，至旦掃灑家內清凈，即以涂香燒香、華鬘瓔珞，懸繒幡蓋，施敷牀蓆，皆悉精麗種種供養。備具辦已，來到佛所白佛言：『世尊！飲食已辦，時今至矣。』爾時如來與比丘僧圍繞而去。是故律本所說，佛往至婆羅門家，到已與諸比丘共坐。

「是時婆羅門供設佛及比丘僧，比丘僧中佛為上座。極美者，無上味。以手者，自手與食令飽。飽者言滿足，亦言快意。卻者言止。止有三種。何謂為三？一者、以手，二者、以眼，三者、以口。食慾竟，此亦易解。婆羅門以三衣施佛，三袈裟直金錢三千，又施五百眾僧白㲲各一雙，合直金錢五十萬。婆羅門雖作如是施已，心猶未止，復更施絳欽婆羅一張，又缽兜那波咤(漢言絹也)。佛與比丘截斷欽婆羅，各作禪帶及缽囊襻，又斷裂缽兜那波咤，作腰繩漉水囊二種。復有百煎藥膏，滿一器直金錢一千，以供眾僧涂身。」

法師曰：「佈施沙門者，法止四種，不與世人同，今已備足。律本所說，佈施三衣不及四種，我今故演耳。於是婆羅門作此施已，與眷屬俱頭面禮佛及比丘僧卻坐一面，爾時世尊作是念言：『此婆羅門及其眷屬，請我夏坐，三月之中為魔所嬈未聞法要，我今以其三月未聽法

【現代漢語翻譯】現代漢語譯本：『即使一天的供養都無法做到，我現在以三個月為期限供養，並從明天開始。』說完，他立即準備飲食，日夜操持，直到早晨打掃房屋，使其乾淨整潔，然後用涂香、燒香、花鬘瓔珞，懸掛綢緞幡蓋，鋪設牀蓆，都極其精美，以種種供養來準備。準備完畢后，來到佛陀處稟告說：『世尊！飲食已經準備好，時間到了。』這時，如來與比丘僧眾圍繞著前往。因此，律本上說，佛陀前往婆羅門家，到達后與眾比丘一同就座。

『這時，婆羅門供養佛陀及比丘僧眾，比丘僧眾中佛陀為上座。極美的食物，無上的美味。用手，親自用手給予食物，讓他們吃飽。飽，意味著滿足，也意味著快樂。卻，意味著停止。停止有三種。哪三種呢？第一種是用手，第二種是用眼，第三種是用口。食物將要吃完，這也很容易理解。婆羅門將三衣施予佛陀，三件袈裟價值金錢三千，又施予五百眾僧每人一件白㲲，總共價值金錢五十萬。婆羅門雖然做了這樣的佈施，心中仍然沒有停止，又施予一張絳欽婆羅，以及缽兜那波咤（漢言絹）。佛陀與比丘們截斷欽婆羅，各自製作禪帶及缽囊襻，又斷裂缽兜那波咤，製作腰繩和濾水囊兩種。還有百煎藥膏，滿滿一器價值金錢一千，用來供養眾僧涂身。』

法師說：『佈施沙門，法則只有四種，與世人不同，現在已經具備充足。律本上說，佈施三衣不包括四種，我現在特意闡述。』於是婆羅門做了這樣的佈施后，與眷屬一起頭面頂禮佛陀及比丘僧眾，退坐在一旁，這時世尊心想：『這位婆羅門及其眷屬，邀請我夏安居，三個月之中被魔所擾，沒有聽聞佛法要義，我現在因為他們三個月沒有聽聞佛法

【English Translation】 English version: 'Even a single day of offering is impossible, I will now offer for a period of three months, starting tomorrow.' Having spoken, he immediately prepared food and drink, working day and night, until in the morning he cleaned the house, making it pure and clean. Then, with scented paste, incense, flower garlands and necklaces, hanging silk banners and canopies, spreading out beds and seats, all extremely exquisite, he prepared various offerings. Having completed the preparations, he came to the Buddha and reported, 'Venerable One! The food and drink are ready, the time has come.' At that time, the Tathagata, surrounded by the assembly of monks, went forth. Therefore, the Vinaya states that the Buddha went to the Brahmin's house, and upon arriving, sat down with the monks.

'At that time, the Brahmin offered food to the Buddha and the assembly of monks, with the Buddha as the senior-most among the monks. The most exquisite food, the unsurpassed flavor. With his own hands, he personally gave food to them, allowing them to eat their fill. 'Full' means satisfied, and also means happy. 'Stop' means to cease. There are three ways to stop. What are the three? The first is with the hand, the second is with the eye, and the third is with the mouth. The food is about to be finished, this is also easy to understand. The Brahmin offered three robes to the Buddha, the three kasayas (robes) were worth three thousand gold coins, and he also offered each of the five hundred monks a pair of white cotton cloths, worth a total of five hundred thousand gold coins. Although the Brahmin had made such offerings, his heart was still not at rest, and he further offered a crimson Kimpala (woolen blanket), and a Pattunna Pata (meaning silk in Chinese). The Buddha and the monks cut the Kimpala, each making a meditation belt and a bowl bag strap, and they also tore the Pattunna Pata, making two kinds of things: waist cords and water filter bags. There was also a hundred-times-boiled medicinal ointment, a full container worth one thousand gold coins, to offer to the monks for applying to their bodies.'

The Dharma Master said, 'Offering to the Shramanas (monastics), the rules are only four kinds, different from ordinary people, and now they are fully complete. The Vinaya states that offering three robes does not include the four kinds, I am now specifically explaining it.' Thereupon, the Brahmin, having made such offerings, together with his family, prostrated before the Buddha and the assembly of monks, and sat down to one side. At that time, the World Honored One thought, 'This Brahmin and his family invited me for the summer retreat, and for three months they have been disturbed by Mara (demon), and have not heard the essential Dharma. Now, because they have not heard the Dharma for three months

故，併爲一日敷演解說甘露法味，令其眷屬各得飽滿。』佛為婆羅門說法竟，即起出門欲向余國，於是婆羅門及其眷屬，各各頭面著地為佛作禮流淚而言：『唯愿世尊，哀愍我等時復一來，與我相見使不恨耳。』爾時世尊于蘭若中，停三日入佛境界，觀諸比丘九十日中日食馬麥，身體羸瘦不堪遠涉。直路而去到須離國，從須離去取波夜伽處，到已即渡大江，渡已便向婆羅那私國，到已從此而去到毗舍離城，是時世尊，便於摩呵句咤羅精舍而住。」

法師曰：「律毗婆沙，名善具足。毗蘭若因緣竟。」

迦蘭陀品。

「此毗婆沙義味具足，不雜他法分別戒相，于律中因緣根本所說甚為難解，此毗婆沙善能分別一切律藏，無有障礙，故名具足。

「世間中尊王，　　哀愍眾生故，　今說毗尼藏，　　令眾生調伏，　亦將眾善行，　　滅除諸惡法。

「爾時毗舍離城，如是次第易可解耳，若有深奧不可解者，我當爲說。

「迦蘭陀者，是山鼠名。時毗舍離王將諸妓女入山遊戲，王時疲倦眠一樹下，妓女左右四散走戲。時樹下窟中有大毒蛇，聞王酒氣出欲螫王，樹上有鼠，從上來下鳴喚覺王，蛇即還縮；王覺已復眠，蛇又更出而欲螫王，鼠復鳴喚下來覺王。王起已，見樹下窟中大毒蛇，

【現代漢語翻譯】現代漢語譯本『因此，（佛陀）用一整天的時間敷演解說甘露般的佛法，讓他的眷屬們各自得到飽滿。』佛陀為婆羅門（Brahman，印度教祭司）說法完畢，就起身出門，想要前往其他國家。於是婆羅門及其眷屬，都頭面著地向佛陀作禮，流著眼淚說：『只希望世尊（Bhagavan，佛陀的尊稱）能夠憐憫我們，時常再來，與我們相見，讓我們沒有遺憾。』當時，世尊在蘭若（Aranya，寂靜處）中停留了三天，進入佛的境界，觀察到眾比丘（Bhikkhu，佛教僧侶）在九十天中每天只能食用馬麥，身體羸弱，無法遠行。於是直接前往須離國，從須離國前往波夜伽處，到達后就渡過大江，渡過之後便前往婆羅那私國，到達后從此地前往毗舍離城。當時，世尊就住在摩呵句咤羅精舍（Mahakutagara，大講堂）中。」

法師說：『律毗婆沙（Vinaya-vibhasa，戒律論），名為善具足。毗蘭若（Veranja，地名）因緣到此結束。』

迦蘭陀（Kalandaka，山鼠）品。

『這部毗婆沙的意義和味道都非常完備，不雜糅其他法，分別戒律的相狀，對於戒律中因緣根本的闡述非常難以理解，這部毗婆沙能夠很好地分別一切律藏，沒有任何障礙，所以名為具足。

『世間中最尊貴的君王，因為哀憐眾生的緣故，現在宣說毗尼藏（Vinaya-pitaka，戒律藏），使眾生能夠調伏，也用各種善行，滅除各種惡法。

『當時毗舍離城的情況，像這樣依次敘述就容易理解了。如果有什麼深奧難以理解的地方，我應當為大家解說。

『迦蘭陀，是山鼠的名字。當時毗舍離王帶著眾多進入山中游玩，國王當時疲倦了，在一棵樹下睡覺，們左右四散嬉戲。當時樹下的洞穴中有一條大毒蛇，聞到國王身上的酒氣，就出來想要咬國王，樹上有一隻老鼠，從樹上下來鳴叫，驚醒了國王，蛇就縮回去了；國王醒來后又睡著了，蛇又出來想要咬國王，老鼠又鳴叫著下來驚醒了國王。國王醒來后，看見樹下洞穴里有一條大毒蛇，

【English Translation】 English version 『Therefore, (the Buddha) spent an entire day expounding and explaining the Dharma, which is like nectar, allowing his retinue to each be fully satisfied.』 After the Buddha finished teaching the Brahman (Brahman, a priest in Hinduism), he rose and left, intending to go to other countries. Thereupon, the Brahman and his retinue prostrated themselves before the Buddha with their heads on the ground, weeping and saying, 『We only hope that the World-Honored One (Bhagavan, an honorific title for the Buddha) will have compassion on us and come again from time to time to see us, so that we will have no regrets.』 At that time, the World-Honored One stayed in the Aranya (Aranya, a quiet place) for three days, entered the realm of the Buddha, and observed that the Bhikkhus (Bhikkhu, Buddhist monks) could only eat horse barley every day for ninety days, and their bodies were weak and unable to travel far. So he went directly to the country of Suri, and from the country of Suri to the place of Payaga, and after arriving, he crossed the great river, and after crossing, he went to the country of Varanasi. After arriving, he went from here to the city of Vaishali. At that time, the World-Honored One lived in the Mahakutagara (Mahakutagara, a large lecture hall).』

The Dharma master said, 『The Vinaya-vibhasa (Vinaya-vibhasa, commentary on the monastic rules) is called 'Well-Complete'. The story of Veranja (Veranja, a place name) ends here.』

The Kalandaka (Kalandaka, mountain rat) chapter.

『The meaning and flavor of this Vibhasa are very complete, not mixed with other Dharmas, distinguishing the characteristics of the precepts. The explanation of the causes and conditions in the precepts is very difficult to understand. This Vibhasa can well distinguish all the Vinaya Pitaka (Vinaya-pitaka, the collection of monastic rules) without any obstacles, so it is called 'Complete'.』

『The most honored king in the world, out of compassion for all beings, now proclaims the Vinaya-pitaka, so that all beings can be tamed, and also uses various good deeds to eliminate various evil Dharmas.』

『The situation in the city of Vaishali at that time can be easily understood by describing it in this order. If there is anything profound and difficult to understand, I should explain it to everyone.』

『Kalandaka is the name of a mountain rat. At that time, the king of Vaishali took many ** into the mountains to play. The king was tired at that time and slept under a tree, and the ** scattered around to play. At that time, there was a large poisonous snake in the cave under the tree, and when it smelled the king's alcohol, it came out to bite the king. A rat on the tree came down from the tree and cried out, waking the king, and the snake shrank back; after the king woke up, he fell asleep again, and the snake came out again to bite the king, and the rat cried out again and came down to wake the king. After the king woke up, he saw a large poisonous snake in the cave under the tree,

即生驚怖，四顧求諸妓女又復不見，王自念言：『我今復活，由鼠之恩。』王便思惟欲報鼠恩。時山邊有村，王即命村中，自今以後我之祿限，悉回供鼠，因此鼠故，即號此村，名為迦蘭陀村。迦蘭陀子者，是時村中有一長者，有金錢四十億，王即賜長者位，因村名故，號迦蘭陀長者。」

法師問曰：「長者獨名迦蘭陀，餘人亦爾？」

答曰：「悉名迦蘭陀，律本所說，須提那者，是迦蘭陀長者子，多知識。知識者，苦樂共同。時有因緣往毗舍離，因緣者，尋覓負債人。復有法師言：『九月九日國人大集遊戲，以是之故，須提那往觀看。』」

「爾時世尊九月前十五日至毗舍離見者。」

問：「何謂為見？」

答曰：「須提那清旦食竟，見諸人偏袒右肩、赍持種種華香往至佛所，欲供養聽法從城門出，須提那見已而問：『咄善人何處去耶？』答言：『今往佛所供養聽法。』須提那曰：『善哉！我亦隨去。』爾時世尊四眾圍繞，以梵音聲為眾說法，須提那到已，見佛為大眾說法故，律本名為見。」

法師曰：「此是須提那往昔福因令其發悟。須提那心自念言：『云何因緣得入聽法？何以故？四眾圍繞至心聽法，不可移動難得入故。』是時迦蘭陀子須提那漸近眾邊。」

問曰

【現代漢語翻譯】現代漢語譯本：

隨即產生恐懼，四處張望尋找，但什麼也找不到。國王自己心想：『我今天能夠復活，都是因為老鼠的恩情。』國王便思量著要報答老鼠的恩情。當時山邊有一個村莊，國王立刻命令村裡人，從今以後我所應得的俸祿，全部用來供養老鼠。因為這老鼠的緣故，就將這個村子命名為迦蘭陀村（Kalandaka-village，老鼠村）。迦蘭陀子（Kalandaka-son）這個人，是當時村裡的一位長者，擁有四十億金錢，國王就賜予他長者的地位，因為村子的名字，所以號稱迦蘭陀長者。法師問道：『只有這位長者名叫迦蘭陀，其他人也這樣嗎？』回答說：『都叫迦蘭陀。律本上所說，須提那（Sudinna）這個人，就是迦蘭陀長者的兒子，很有見識。所謂有見識，就是能夠同甘共苦。當時因為一些因緣前往毗舍離（Vaishali），所謂的因緣，就是尋找欠債的人。又有法師說：『九月九日，全國人民聚集在一起遊戲，因為這個緣故，須提那前去觀看。』『當時世尊在九月十五日之前到達毗舍離，被須提那所見。』問：『什麼叫做見？』答：『須提那清晨吃完飯後，看見許多人袒露右肩，拿著各種各樣的鮮花香料前往佛陀所在的地方，想要供養聽法，從城門出去。須提那看見后就問：『喂，善人們，你們要去哪裡呀？』回答說：『現在前往佛陀那裡供養聽法。』須提那說：『太好了！我也一起去。』當時世尊被四眾弟子圍繞著，用梵音為大眾說法，須提那到達后，看見佛陀正在為大眾說法，所以律本上稱之為見。』法師說：『這是須提那往昔的福德因緣，令他得以開悟。須提那心裡想：『要怎麼樣才能進入聽法呢？為什麼呢？因為四眾弟子圍繞著，專心致志地聽法，無法移動，很難進入。』當時迦蘭陀子須提那漸漸地靠近人群。』問道：

【English Translation】 English version:

Immediately, he felt terrified, looked around seeking help, but found nothing. The king thought to himself: 'My revival today is all thanks to the rat's kindness.' The king then pondered how to repay the rat's kindness. At that time, there was a village near the mountain, and the king immediately ordered the villagers that from now on, all the revenue due to me would be used to support the rats. Because of this rat, the village was named Kalandaka-village (rat village). Kalandaka-son, was an elder in the village at that time, possessing forty billion in gold. The king bestowed upon him the position of elder, and because of the village's name, he was known as Elder Kalandaka. The Dharma master asked: 'Is only this elder named Kalandaka, or are others also named so?' He replied: 'Everyone is named Kalandaka. As stated in the Vinaya texts, Sudinna, is the son of Elder Kalandaka, and is very knowledgeable. Being knowledgeable means being able to share both joys and sorrows. At that time, due to certain circumstances, he went to Vaishali, the circumstances being to seek out debtors. Another Dharma master said: 'On the ninth day of the ninth month, the people of the country gathered together to play games, and for this reason, Sudinna went to watch.' 'At that time, the World Honored One arrived in Vaishali before the fifteenth day of the ninth month, and was seen by Sudinna.' He asked: 'What is meant by 'seen'?' He replied: 'Sudinna, after finishing his morning meal, saw many people baring their right shoulders, carrying various kinds of flowers and incense, going to where the Buddha was, wanting to make offerings and listen to the Dharma, exiting from the city gate. Sudinna saw this and asked: 'Hey, good people, where are you going?' They replied: 'We are now going to the Buddha to make offerings and listen to the Dharma.' Sudinna said: 'Excellent! I will go with you too.' At that time, the World Honored One was surrounded by the fourfold assembly, using the Brahma-like voice to preach the Dharma to the masses. Sudinna arrived and saw the Buddha preaching the Dharma to the masses, so the Vinaya texts call it 'seen'.' The Dharma master said: 'This is Sudinna's past blessings that caused him to awaken. Sudinna thought to himself: 'How can I get in to listen to the Dharma? Why? Because the fourfold assembly is surrounding him, listening attentively to the Dharma, unable to move, making it difficult to enter.' At that time, Kalandaka-son Sudinna gradually approached the crowd.' Asked:

：「何不入眾？」

答曰：「為後到故，是以近眾邊坐。」

「律本所說，迦蘭陀子須提那，往到眾所坐一處已，迦蘭陀子須提那而作是念。」

問曰：「坐已作是念？為聞法已作是念？」

答曰：「聞佛讚歎戒定慧已作是念。」

問曰：「念何等？」

答曰：「當作是念：『佛一一分別說法，我已知，反覆思惟，戒定慧中義理一味。』作是念：『我在家修戒定慧梵行，一日得過者其事甚難，不宜在家，如磨琢者。』」

問曰：「何謂磨琢？」

答曰：「如人磨琢極能白凈，在家修如琢者亦甚難得。我今云何得剃除鬚髮，披袈裟衣而修梵行，我得出有為家入無為家？」

問曰：「何謂有為家、無為家？」

答曰：「有為家者，耕田種植販貨種種事業；無為家者，無諸事業寂然無慾，是名出有為家入無為家。眾起未久往到佛所者，須提那眾未起時，往到佛所不求出家。何以故？若求出家者，兄弟眷屬在坐聽法，當作留難而作是言：『父母唯汝一子，若求出家，誰當侍養？』作是語已必捉將還，則作我出家艱難。須提那與眾俱退，行至數步方便而還，往到佛所便求出家。是故律本說，眾起未久，須提那往到佛所。『唯愿世尊，從羅睺出家之後，父母不聽出

【現代漢語翻譯】現代漢語譯本：『為什麼不加入大眾之中呢？』回答說：『因為我後到，所以坐在靠近大眾的地方。』『律本上說，迦蘭陀子（Kalandaka，人名）須提那（Sudinna，人名），前往大眾所在之處坐下後，迦蘭陀子須提那這樣想。』問：『坐下後才這樣想？還是聽聞佛法后才這樣想？』答：『聽聞佛讚歎戒（Sila，佛教倫理）、定（Samadhi，禪定）、慧（Prajna，智慧）之後才這樣想。』問：『想些什麼呢？』答：『他這樣想：「佛一一分別地說法，我已經明白，反覆思惟，戒、定、慧中的義理是一味的。」他這樣想：「我在家修行戒、定、慧的梵行（Brahmacarya，清凈行），一天能做到合格都很難，不適合在家，就像磨玉一樣。」』問：『什麼叫做磨玉？』答：『就像人磨玉，要磨得非常白凈才行，在家修行要像磨玉一樣，很難做到。我現在要怎樣才能剃除鬚髮，披上袈裟（Kasaya，僧侶的服裝）修行梵行，我才能從有為之家（有世俗事務的家）進入無為之家（沒有世俗事務的家）呢？』問：『什麼叫做有為之家、無為之家？』答：『有為之家，就是耕田、種植、販賣貨物等等各種事業；無為之家，就是沒有各種事業，寂靜無慾，這叫做從有為之家進入無為之家。大眾起身沒多久就前往佛陀住所的，須提那在大眾未起身時，前往佛陀住所不是爲了求出家。為什麼呢？如果求出家，兄弟眷屬在座聽法，一定會阻攔，說：「父母只有你一個兒子，如果求出家，誰來侍奉贍養？」說了這些話一定會把他抓回去，這樣我出家就困難了。須提那與大眾一同退席，走了幾步路，找個方便的機會返回，前往佛陀住所便請求出家。所以律本上說，大眾起身沒多久，須提那前往佛陀住所。「唯愿世尊，從羅睺（Rahula，佛陀的兒子）出家之後，父母不聽出家』

【English Translation】 English version: 『Why not join the assembly?』 He replied, 『Because I arrived late, I am sitting near the edge of the assembly.』『The Vinaya (Buddhist monastic rules) states that Sudinna (a person's name), the son of Kalandaka (a person's name), went to the place where the assembly was sitting, and Sudinna, the son of Kalandaka, thought thus.』 Question: 『Did he think this after sitting down, or after hearing the Dharma (Buddhist teachings)?』 Answer: 『He thought this after hearing the Buddha praise Sila (ethics), Samadhi (meditation), and Prajna (wisdom).』 Question: 『What did he think?』 Answer: 『He thought, 「The Buddha explains the Dharma (teachings) one by one, and I understand it. Reflecting repeatedly, the meaning of Sila (ethics), Samadhi (meditation), and Prajna (wisdom) is of one flavor.」 He thought, 「It is very difficult for me to practice Sila (ethics), Samadhi (meditation), and Brahmacarya (pure conduct) at home, even for one day. It is not suitable to stay at home, like polishing jade.」』 Question: 『What is meant by polishing jade?』 Answer: 『It is like a person polishing jade, which must be polished until it is extremely white and pure. Practicing at home like polishing jade is very difficult to achieve. How can I now shave my head and beard, wear the Kasaya (monk's robe), and practice Brahmacarya (pure conduct), so that I can leave the house of activity (worldly life) and enter the house of non-activity (renunciation)?』 Question: 『What is meant by the house of activity and the house of non-activity?』 Answer: 『The house of activity is engaging in various activities such as farming, planting, and trading; the house of non-activity is being without various activities, being peaceful and without desires. This is called leaving the house of activity and entering the house of non-activity. Sudinna went to the Buddha's place not long after the assembly had risen. He did not seek ordination when he went to the Buddha's place before the assembly rose. Why? If he sought ordination, his brothers and relatives, who were sitting and listening to the Dharma (teachings), would certainly object and say, 「Your parents have only you as their son. If you seek ordination, who will serve and support them?」 After saying these words, they would certainly seize him and take him back, making my ordination difficult. Sudinna retreated with the assembly, walked a few steps, found a convenient opportunity to return, and went to the Buddha's place to request ordination. Therefore, the Vinaya (Buddhist monastic rules) states that not long after the assembly rose, Sudinna went to the Buddha's place. 「May the World-Honored One, after Rahula (Buddha's son) was ordained, my parents did not allow ordination』

家佛不得度。』是故佛問須提那：『汝父母聽汝出家不？』」

法師曰：「此句次第易解，自當知。應作已訖者，須提那心樂出家，于遊戲處心不染著，于諸債主得與不得匆匆而還，次第易解。阿摩多多者(漢言阿摩是母，多多者言父也)汝者易解，一子者，唯汝一子無兄弟。」

法師曰：「父母何以作是言？爲念故。住在歡樂者，從小至大不經辛苦，自初生時乳母抱養遂及長大，百味飲食恒相給䘏，車馬出入腳不踐地，是名住在歡樂。父告須提那：『汝小苦亦不知，不知苦者，一苦破作十分，於一分苦汝亦未經知，我至死不與汝別離者。』父母言：『我生世，若汝死亦不棄捨，況今生別無有此理。』即於此中臥地上者，言無氈席而臥地上。供養者。」

問曰：「云何為供養？」

答曰：「男女妓樂、琴瑟簫笛、箜篌琵琶種種音聲，與諸知識而娛樂之，諸知識人方便慰喻令其心退，於五欲中食。」

問曰：「何謂為食？」

答曰：「食者，自己身與婦於五欲中共相娛樂。復作功德者，言供佛法僧，得種種佈施修治善道者作功德。默然而住者，父母種種教化令其心息，如是父母反覆至三，執志不轉，父母喚須提那知識而言曰：『此卿等知識，今臥在地上，我已三請永不肯起，卿等

【現代漢語翻譯】現代漢語譯本『在家修行的人佛陀是無法度化的。』因此，佛陀問須提那（Sudinna）：『你的父母允許你出家嗎？』

法師說：『這句的次第容易理解，自然應當明白。』『應作已訖者』，須提那（Sudinna）心中喜愛出家，對於嬉戲之處心不染著，對於各位債主，無論能否要回欠款都匆匆償還，次第容易理解。『阿摩多多者』（Amotodata，漢語中阿摩是母親的意思，多多是父親的意思），『汝』容易理解，『一子者』，說的是你只有一個兒子，沒有兄弟。

法師說：『父母為什麼說這樣的話？因為思念的緣故。』『住在歡樂者』，從小到大沒有經歷過辛苦，從初生時由乳母抱養直到長大，各種美味飲食經常供給，乘坐車馬出入，腳不踩地，這叫做『住在歡樂』。父親告訴須提那（Sudinna）：『你小小的苦都不知道，不知道苦的人，一分苦能分解成十分，你連一分苦都沒有經歷過，我到死都不會和你分離。』父母說：『我活著的時候，即使你死了也不會拋棄你，更何況現在是活著分離，沒有這樣的道理。』『即於此中臥地上者』，說的是沒有氈席而睡在地上。『供養者』。

問：『什麼叫做供養？』

答：『男女歌舞、琴瑟簫笛、箜篌琵琶各種樂器演奏的音樂，與各位親朋好友一起娛樂，各位親朋好友用各種方法勸慰，讓他回心轉意，在五欲中享受。』

問：『什麼叫做食？』

答：『食，指的是自己和妻子在五欲中共同娛樂。』『復作功德者』，指的是供養佛法僧，得到各種佈施，修治善道，這叫做『作功德』。『默然而住者』，父母用各種方法教化，讓他停止出家的念頭，這樣父母反覆勸說了三次，須提那（Sudinna）執意不改，父母叫來須提那（Sudinna）的親朋好友，對他們說：『這些是你們的朋友，現在躺在地上，我已經勸說了三次，他始終不肯起來，你們』

【English Translation】 English version 'A householder cannot be delivered by the Buddha.' Therefore, the Buddha asked Sudinna: 'Did your parents allow you to renounce the world?'"

The Dharma master said: 'The order of this sentence is easy to understand, and you should naturally know it.' 'Should act as already completed' means that Sudinna's heart is happy to renounce the world, his heart is not attached to playing, and he repays all creditors in a hurry whether he can get the money back or not, the order is easy to understand. 'Amotodata' (in Chinese, Amo means mother, and Dota means father), 'you' is easy to understand, 'one son' means that you only have one son and no brothers.

The Dharma master said: 'Why did the parents say this? Because of missing him.' 'Living in happiness' means that from childhood to adulthood, he has not experienced hardship. From the time he was born, he was raised by a wet nurse until he grew up. All kinds of delicious food are often provided, and he travels in carriages and horses without his feet touching the ground. This is called 'living in happiness.' The father told Sudinna: 'You don't even know the slightest suffering. A person who doesn't know suffering can divide one suffering into ten parts, and you haven't even experienced one part of suffering. I will not separate from you until I die.' The parents said: 'When I am alive, I will not abandon you even if you die, let alone separate while alive, there is no such reason.' 'Immediately lying on the ground in this place' means sleeping on the ground without felt mats. 'Offering.'

Question: 'What is called offering?'

Answer: 'Music played by men and women, zithers, flutes, panpipes, harps, and various instruments, entertaining with friends and acquaintances, and friends and acquaintances use various methods to persuade him to change his mind and enjoy the five desires.'

Question: 'What is called food?'

Answer: 'Food refers to oneself and one's wife enjoying themselves together in the five desires.' 'Again, performing meritorious deeds' refers to making offerings to the Buddha, Dharma, and Sangha, receiving various donations, and cultivating good paths, which is called 'performing meritorious deeds.' 'Staying in silence' means that the parents use various methods to teach him to stop the thought of renouncing the world. The parents persuaded him three times repeatedly, but Sudinna insisted on not changing his mind. The parents called Sudinna's friends and acquaintances and said to them: 'These are your friends, now lying on the ground, I have persuaded him three times, and he still refuses to get up, you'

為我令止出家。』於是諸知識往至須提那所，三過作如是言：『知識！卿父母唯卿一子，若必出家，父母年老誰當供養？卿出家者，愁憂憔悴致死無疑，于卿何益？卿豪貴出家者，捉瓦器乞食，或粗或惡、或得或不得，日復一食而復獨眠；若修習梵行此法甚難。』如是種種方便，永無退心。諸知識議言：『今當聽其出家。』即往須提那父母所，勸放出家。聽已。是故律本說，迦蘭陀子須提那知識，往至父母所。知識向須提那言：『卿父母已聽卿出家。』須提那即從地而起歡喜踴躍，須提那七日不食，身體羸瘦，父母以香湯洗浴，以油涂身洗梳頭髮，作種種飲食肴膳，三四日中體力平復。於是須提那禮父母，於是流淚與別，往到佛所。『唯愿世尊度我出家』者。」

問曰：「為是如來度，為眾僧度？」

答曰：「比丘度。是時世尊邊有一乞食比丘，佛告乞食比丘『汝可度須提那出家與具足戒。』比丘答：『善哉！世尊！』即取須提那度為沙門，即字尊與比丘，與具足戒。是故律本說，是時須提那，于佛所得出家，已受具足戒，受頭陀法。頭陀者，漢言抖擻煩惱塵垢，受者言行。阿蘭若者，棄捨聚落房舍，住阿蘭若處、乞食。乞食者，不受長利養，棄捨十四食。受糞掃衣者，不受檀越衣。次第乞食者，不越次

【現代漢語翻譯】現代漢語譯本：『請允許我讓須提那（Sudinna，人名）出家。』於是，那些熟人前往須提那的住所，三次這樣勸說：『朋友！你父母只有你一個兒子，如果一定要出家，年老的父母誰來供養？你如果出家，愁苦憔悴以至死亡是無疑的，對你有什麼好處？你這樣富貴的人出家，就要拿著瓦缽乞討食物，食物可能粗糙也可能精美，可能得到也可能得不到，每天只能吃一頓飯而且要獨自睡覺；如果修行梵行，這種生活是非常艱難的。』像這樣用各種方法勸說，須提那也沒有退縮的念頭。那些熟人商議說：『現在應該聽從他出家。』於是前往須提那的父母那裡，勸說他們允許須提那出家。須提那的父母聽從了。所以律本上說，迦蘭陀子（Kalandaka，地名）須提那的熟人，前往他的父母那裡。熟人對須提那說：『你的父母已經允許你出家了。』須提那立刻從地上起來，歡喜跳躍，須提那七天沒有吃飯，身體變得非常瘦弱，他的父母用香湯為他洗浴，用油塗抹身體，梳理頭髮，做了各種各樣的飲食菜餚，三四天後體力才恢復。於是須提那向父母禮拜，流著眼淚與他們告別，前往佛陀那裡，說：『希望世尊度我出家。』

問：『是由如來親自度他出家，還是由僧眾度他出家？』

答：『由比丘度他出家。』當時世尊身邊有一位乞食的比丘，佛陀告訴這位乞食比丘：『你可以度須提那出家，並授予他具足戒。』比丘回答說：『好的，世尊！』於是就為須提那剃度，讓他成為沙門（Sramana，出家男子），並賜予他比丘的稱號，授予他具足戒。所以律本上說，當時須提那在佛陀那裡出家，已經受了具足戒，並接受了頭陀法（Dhuta，苦行）。頭陀的意思是，用漢話說就是抖擻掉煩惱的塵垢，受持頭陀法的人要用言行來實踐。阿蘭若（Aranya，寂靜處）的意思是，捨棄村落房舍，住在阿蘭若處乞食。乞食的意思是，不接受長期的供養，捨棄十四種食物。受持糞掃衣（Pamsula，用丟棄的布做成的衣服）的人，不接受施主的衣服。次第乞食的意思是，不越過次序

【English Translation】 English version: 'Please allow me to let Sudinna (a person's name) renounce the household life.' Then, those acquaintances went to Sudinna's residence and advised him three times, saying: 'Friend! Your parents have only you as their son. If you must renounce the household life, who will support your elderly parents? If you renounce the household life, you will undoubtedly become distressed and emaciated to the point of death. What benefit will that be to you? If someone as wealthy as you renounces the household life, you will have to carry a clay bowl to beg for food. The food may be coarse or fine, you may get it or you may not. You can only eat one meal a day and you have to sleep alone. If you practice the holy life, this kind of life is very difficult.' Like this, using various methods of persuasion, Sudinna had no intention of retreating. Those acquaintances discussed and said: 'Now we should listen to him renounce the household life.' Then they went to Sudinna's parents and persuaded them to allow Sudinna to renounce the household life. Sudinna's parents agreed. Therefore, the Vinaya text says that Kalandaka (a place name) Sudinna's acquaintances went to his parents. The acquaintances said to Sudinna: 'Your parents have already allowed you to renounce the household life.' Sudinna immediately got up from the ground, rejoicing and jumping for joy. Sudinna had not eaten for seven days, and his body became very thin. His parents bathed him with fragrant water, anointed his body with oil, combed his hair, and made all kinds of food and delicacies. After three or four days, his strength recovered. Then Sudinna bowed to his parents, bid farewell to them with tears, and went to the Buddha, saying: 'May the World Honored One ordain me.'

Question: 'Was he ordained by the Tathagata (another name for Buddha), or by the Sangha (monastic community)?'

Answer: 'He was ordained by a Bhikkhu (monk).' At that time, there was a Bhikkhu begging for food near the World Honored One. The Buddha told this Bhikkhu begging for food: 'You can ordain Sudinna and grant him the full ordination.' The Bhikkhu replied: 'Good, World Honored One!' Then he shaved Sudinna's head, made him a Sramana (ascetic), gave him the title of Bhikkhu, and granted him the full ordination. Therefore, the Vinaya text says that at that time, Sudinna renounced the household life at the Buddha's place, had already received the full ordination, and accepted the Dhuta (ascetic practices). The meaning of Dhuta, in Chinese, is to shake off the dust of afflictions. Those who uphold the Dhuta practices must practice them in word and deed. The meaning of Aranya (quiet place) is to abandon villages and houses, live in Aranya places, and beg for food. The meaning of begging for food is not to accept long-term offerings and to abandon fourteen kinds of food. Those who uphold the Pamsula (rag robe) do not accept the clothes of donors. The meaning of begging for food in order is not to skip the order.

。拔阇村者，拔阇王村財寶無量。財者，朝冥受用。寶者，恒覆藏不令人見。無量者過數。飲食豐饒者，日日恒有盈長飲食。料理房舍者，摒擋牀蓆卷疊覆蔽。赍六十大銀盤者，一盤堪十人食，合供六百眾僧飲食，食者取也。」

問曰：「何謂為取？」

答曰：「取四大力。回與者，舍與眾僧心不戀慕。自入乞食，家中婢將經宿殘飯不中食出外擲棄，經宿或一二夜飯醋臭。」

問曰：「為是粳米為是粟米？」

答曰：「粟飯也。大姊者，出家人不得喚為婢，故喚姊擲我缽中。」

問曰：「出家人得作是語不？」

答曰：「得。何以故？主人棄薄故，如此棄擲之物，亦可得言：『將與我，內建我缽。』」

法師曰：「有一比丘乞食，見人擔殘宿飯欲擲棄，比丘言：『若必棄者，置與我缽。』是比丘佛所讚歎。」

問曰：「唯飯一種得？余物亦得？」

答曰：「一切擲棄之物皆得索取，勿生狐疑。手足者，乞食下缽受食露手至腕。足者，從踝上四指。音聲者，須提那喚時得聞聲。憶識者，識其三相。佛成道十二年後須提那出家，須提那在他國八年，學道八年後還迦蘭陀村，佛成道已二十年，須提那別家已經八年，婢是故不識。入白大家言者。」

問曰：「

【現代漢語翻譯】現代漢語譯本：拔阇村（Bajia Village），拔阇王村（Bajia King's Village）的財寶無數。財，指的是每日早晚可以享用的東西。寶，指的是經常被隱藏起來不讓人看見的東西。無數，指的是超過了可以計數的數量。飲食豐饒，指的是每天都有充足的食物。料理房舍，指的是整理床鋪，捲起被褥，遮蓋灰塵。拿著六十個大銀盤，一個盤子可以供十個人食用，總共可以供六百個僧人飲食，食，指的是取用。

問：『什麼叫做取？』

答：『取四大力。回與，指的是捨棄給眾僧，心中沒有留戀。自己去乞食，家中的婢女將過夜的剩飯，因為不能食用而拿出去丟棄，過夜或者一兩夜的飯已經變酸發臭。』

問：『是粳米飯還是粟米飯？』

答：『是粟米飯。大姊，出家人不能稱呼為婢女，所以叫她姊姊，丟到我的缽里。』

問：『出家人可以這樣說話嗎？』

答：『可以。為什麼呢？因為主人輕賤這些東西，所以像這樣被丟棄的東西，也可以說：『拿給我，放到我的缽里。』』

法師說：『有一個比丘乞食，看見有人挑著剩下的隔夜飯要丟掉，比丘說：『如果一定要丟掉，就放到我的缽里。』這位比丘受到佛的讚歎。』

問：『只有飯可以這樣嗎？其他東西也可以嗎？』

答：『一切被丟棄的東西都可以索取，不要產生懷疑。手足，乞食時放下缽接受食物，露出手到手腕。足，指的是從腳踝向上四指。音聲，須提那（Sudinna）呼喚時能夠聽見聲音。憶識，記得他的三種相貌。佛成道十二年後須提那（Sudinna）出家，須提那（Sudinna）在其他國家八年，學道八年後回到迦蘭陀村（Kalandaka Village），佛成道已經二十年，須提那（Sudinna）離開家已經八年，婢女因此不認識他。進入告訴大家說。』

問：

【English Translation】 English version: Bajia Village, the Bajia King's Village has countless treasures. 'Cai' refers to things that can be enjoyed every morning and evening. 'Bao' refers to things that are often hidden and not shown to others. 'Countless' refers to a number that exceeds what can be counted. 'Abundant food and drink' refers to having sufficient food every day. 'Managing the house' refers to tidying up the bed, rolling up the bedding, and covering dust. 'Carrying sixty large silver plates,' one plate can feed ten people, totaling enough food for six hundred monks. 'Shi' refers to taking.

Question: 'What is meant by 'taking'?'

Answer: 'Taking the four great powers. 'Returning' refers to giving to the monks without any attachment in the heart. Going to beg for food oneself, the maid in the house throws away the leftover overnight rice because it is not edible; the rice that has been overnight or for one or two nights has become sour and smelly.'

Question: 'Is it japonica rice or millet rice?'

Answer: 'It is millet rice. 'Elder sister,' a monastic person cannot be called a maid, so she is called 'sister,' throw it into my bowl.'

Question: 'Can a monastic person say this?'

Answer: 'Yes. Why? Because the owner despises these things, so for things that are discarded like this, it can also be said: 'Give it to me, put it in my bowl.'

The Dharma master said: 'There was a Bhikkhu begging for food, and he saw someone carrying leftover overnight rice to throw away. The Bhikkhu said: 'If you must throw it away, put it in my bowl.' This Bhikkhu was praised by the Buddha.'

Question: 'Is it only rice that can be done this way? Can other things also be done?'

Answer: 'Everything that is discarded can be asked for, do not have doubts. 'Hands and feet,' when begging for food, put down the bowl to receive food, exposing the hand to the wrist. 'Feet' refers to four fingers above the ankle. 'Sound,' when Sudinna calls, the sound can be heard. 'Memory,' remember his three appearances. Sudinna became a monk twelve years after the Buddha attained enlightenment. Sudinna was in another country for eight years, and after studying the Way for eight years, he returned to Kalandaka Village. The Buddha had already attained enlightenment for twenty years, and Sudinna had been away from home for eight years, so the maid did not recognize him. Entering to tell everyone.'

Question:

何不即問而入白大家？」

答曰：「婢見畏難故，不敢輒問，是故匆匆入白，若審爾者，諦墻邊而食者。爾時村中家家，各於牆邊作小屋貯水漿，擬乞食人止息，所須隨意。是故律本說，出門外於牆邊而食。何物人者。父問須提那：『何物人於牆邊食此殘宿飯？出家人不應如此食此宿飯。』父向須提那言：『汝在家時，肴膳飲食于中嫌呵，或言粗惡冷熱不調，汝今食此殘宿飯，如食甘露無有怨言。』」

法師曰：「須提那父應作是語，但父心中逼切，不得申如此語，師師相承作如是解。捉手俱共還家者。」

問曰：「何以與白衣捉手還家？」

答曰：「須提那為人至孝，父既捉手，不違父命，俱共還家受請。默然而住者。」

問曰：「須提那受上乞食法，何以受父請？」

答曰：「須提那當作是念：『離家既久，若不受檀越請者，檀越當生噁心，以哀愍故，為受一請。受者令知。金銀聚者。』」

問曰：「為鋌為碎？」

答曰：「錢，人者，亦不長不短。於後施幔者，疑靜處繞四周安幔。晨朝著衣缽者，應請也。」

問曰：「何不待檀越來赴而自往耶？」

答曰：「已報，律中不說。母者，能生他為義。母物者，從外家隨母來是。朝冥洗浴用直余，我

【現代漢語翻譯】現代漢語譯本：『為何不直接提問，卻要稟告大家呢？』回答說：『因為我見他似乎有所顧慮，所以不敢貿然提問，因此匆忙來稟告。如果確實如此，那個人就是在墻邊吃飯的人。』當時村裡每家每戶，都在墻邊搭建小屋儲存水漿，用來給乞討的人休息，並隨意取用所需。所以律本上說，出門在外就在墻邊吃飯。那是什麼人呢？父親問須提那（Sudinna）：『什麼人會在墻邊吃這些剩飯？出家人不應該這樣吃剩飯。』父親對須提那（Sudinna）說：『你沒出家時，對飯菜飲食還諸多嫌棄，不是說粗糙難吃，就是說冷熱不調，現在你吃這些剩飯，卻像吃甘露一樣沒有怨言。』法師說：『須提那（Sudinna）的父親應該這樣說，只是父親心中急切，沒能完整地說出這些話，師父們代代相傳都是這樣解釋的。』『（父親）拉著（須提那）的手一起回家。』問道：『為什麼要和在家之人拉著手回家呢？』回答說：『須提那（Sudinna）為人極其孝順，父親既然拉著他的手，他不敢違背父命，就一起回家接受邀請。』『（須提那）默默地住下。』問道：『須提那（Sudinna）已經接受了上等的乞食之法，為何還要接受父親的邀請呢？』回答說：『須提那（Sudinna）應該這樣想：『離家已經很久了，如果我不接受施主的邀請，施主會生起惡念，因為憐憫的緣故，就接受這一次邀請。』『接受邀請的人要知道。』『金銀聚集在一起。』問道：『是金錠還是碎銀？』回答說：『是錢，人，也不長也不短。』『後來佈施帷幔的人，大概是在安靜的地方繞四周安上帷幔。』『早上穿好袈裟和拿著缽，應該是應邀前往。』問道：『為什麼不等待施主來請，自己反而前往呢？』回答說：『已經稟告過了，律中沒有這樣說。』『母親，以能夠生育他人為意義。』『母親的財物，是從外婆家隨著母親來的。』『早晚洗浴所用的剩餘價值，我』

【English Translation】 English version: 『Why not ask directly and then report to everyone?』 He replied, 『Because I saw that he seemed hesitant, I didn't dare to ask rashly, so I hurried to report. If that's really the case, then that person is the one eating by the wall.』 At that time, every household in the village built small huts by the wall to store water and drinks, for beggars to rest and take whatever they needed. Therefore, the Vinaya says that one should eat by the wall when going out. Who is that person? The father asked Sudinna (Sudinna): 『Who is eating these leftovers by the wall? A renunciant should not eat leftovers like this.』 The father said to Sudinna (Sudinna): 『When you were at home, you were very picky about food and drink, complaining that it was rough, bad, cold, or not properly cooked. Now you eat these leftovers as if they were ambrosia, without any complaints.』 The Dharma master said, 『Sudinna's (Sudinna) father should have said it that way, but the father was too anxious and couldn't say all those words completely. The masters have passed down this explanation from generation to generation.』『(The father) took (Sudinna's) hand and went home together.』 Asked, 『Why hold hands with a layman and go home?』 He replied, 『Sudinna (Sudinna) was extremely filial. Since his father took his hand, he dared not disobey his father's command, so he went home together to accept the invitation.』『(Sudinna) stayed silently.』 Asked, 『Sudinna (Sudinna) has already accepted the superior alms-begging practice, why accept his father's invitation?』 He replied, 『Sudinna (Sudinna) should have thought: 『I have been away from home for a long time. If I don't accept the donor's invitation, the donor will develop evil thoughts. Out of compassion, I will accept this one invitation.』『The one who accepts the invitation should know.』『Gold and silver are gathered together.』 Asked, 『Are they ingots or broken silver?』 He replied, 『They are coins, people, neither long nor short.』『Later, the one who donated the curtain probably put up the curtain around the quiet place.』『In the morning, wearing the robe and carrying the bowl, one should go to the invitation.』 Asked, 『Why not wait for the donor to invite, but go there oneself?』 He replied, 『It has already been reported, the Vinaya does not say so.』『Mother, in the sense of being able to give birth to others.』『The mother's property comes from the maternal grandmother's house with the mother.』『The remaining value used for bathing in the morning and evening, I』

先娉汝母物限復未出，我物未出，汝祖父母物亦未出。未出者，言財物無量。汝可還俗者，父語須提那：『汝可捨棄出家衣服，還俗著好衣服、受五欲樂，汝出家非是畏王使故出家，非負債出家不能復俗者。』須提那語檀越：『我極樂梵行，我于復俗心無貪著，愿檀越勿有所怪。』須提那語檀越：『我有所白愿勿瞋責。』父答：『善哉，善哉！』者，父聞須提那作是語，心中歡喜故贊善哉。取麻布作大囊，以金銀內里，堅縛囊口。十餘車，載至大江中深處棄之。

「為此因緣者，須提那語辭。用寶何為？緣此寶故能起諸煩惱，水火盜賊悉從斯生。毛豎者，或有國王，見寶物多便來求索，或有盜賊而來劫奪，或為水火之焚漂。深思惟此已，舉身震慄毛為之豎。日夜守護者，未瞑時便處分前後，佈置人力持時卓邏，關閉門戶極令堅密，勿使劫盜得入、怨家所伺，故名守護。喚新婦者，須提那父種種方便，令須提那還俗，了無從意故，喚新婦言：『唯汝先相愛念，能令其心回。』何以故？一切財寶猶不能壞，唯有女人能令人迴轉。天上玉女端正若為者，此是新婦問須提那辭。新婦所以見諸剎利及諸貴姓，舍諸財寶及宮殿妻子眷屬，意謂諸種姓悉皆為求天玉女故而修梵行。不為天女者，不求天女。新婦聞須提那以妹相答

【現代漢語翻譯】現代漢語譯本先聘你母親的財物還沒有拿出，我的財物也沒有拿出，你祖父母的財物也沒有拿出。『未出者』，是說財物無量。你可以還俗』，父親對須提那（Sudinna）說：『你可以捨棄出家的衣服，還俗穿好的衣服、享受五欲之樂，你出家不是因為害怕國王的使者而出家，也不是因為負債而出家不能還俗。』須提那對施主說：『我極樂于清凈的修行，我對於還俗的心沒有貪戀，希望施主不要怪罪。』須提那對施主說：『我有些話要說，希望不要生氣責備。』父親回答：『好啊，好啊！』，父親聽到須提那說這些話，心中歡喜所以讚歎『好啊』。取麻布做成大口袋，用金銀裝在裡面，牢固地捆緊口袋口。十幾輛車，載到大江深處丟棄。

『為此因緣者』，是須提那推辭的話。『要寶物做什麼呢？因為這些寶物會引起各種煩惱，水災、火災、盜賊都由此而生。』『毛豎者』，或許有國王，看到寶物多就來求索，或許有盜賊前來搶劫，或許被水火焚燒漂沒。深刻地思惟這些之後，全身震動，毛髮都豎立起來。『日夜守護者』，天還沒黑就安排前後，佈置人力拿著刀巡邏，關閉門戶非常嚴密，不要讓劫匪能夠進入、仇家伺機而動，所以叫做守護。『喚新婦者』，須提那的父親用各種方法，想讓須提那還俗，但始終沒有效果，所以叫來新婦說：『只有你先前與他相愛，能夠讓他的心迴轉。』為什麼呢？一切財寶都不能讓他動搖，只有女人能夠讓人回心轉意。『天上玉女端正若為者』，這是新婦問須提那的話。新婦看到那些剎帝利（Ksatriya，古印度社會等級，指武士和統治者）以及各個貴族姓氏，捨棄各種財寶以及宮殿妻子眷屬，認為各種姓氏的人都是爲了求得天上的玉女而修行。『不為天女者』，是不求天女。新婦聽到須提那用妹妹來回答

【English Translation】 English version The property pledged for your mother has not yet been released, nor has my property been released, nor has the property of your grandparents been released. 'Not released' means the property is immeasurable. You can return to lay life,' the father said to Sudinna (Sudinna): 'You can abandon your monastic robes, return to lay life, wear fine clothes, and enjoy the pleasures of the five senses. Your renunciation was not out of fear of the king's messengers, nor was it due to debt that you cannot return to lay life.' Sudinna said to the donors: 'I find great joy in pure conduct; I have no attachment to the thought of returning to lay life. I hope you will not be offended.' Sudinna said to the donors: 'I have something to say; I hope you will not be angry or reproachful.' The father replied: 'Good, good!' The father heard Sudinna say these words, and his heart was filled with joy, so he praised 'Good.' He took hemp cloth and made a large bag, filled it with gold and silver, and tightly bound the mouth of the bag. More than ten carts carried it to a deep place in the great river and discarded it.

'For this reason,' these are Sudinna's words of refusal. 'What is the use of treasures? Because of these treasures, all kinds of afflictions can arise; floods, fires, and thieves all arise from them.' 'Hair standing on end' perhaps there is a king who, seeing many treasures, comes to demand them, or perhaps there are thieves who come to rob them, or perhaps they are burned and washed away by water and fire. After deeply contemplating these things, the whole body trembles, and the hair stands on end. 'Guarding day and night' before dusk, he arranges the front and back, deploys manpower to patrol with knives, closes the doors very tightly, so that robbers cannot enter and enemies cannot lie in wait, therefore it is called guarding. 'Calling the new bride' Sudinna's father used various methods to try to get Sudinna to return to lay life, but to no avail, so he called the new bride and said: 'Only you, who loved him before, can turn his heart around.' Why? All treasures cannot shake him, only a woman can make a person change their mind. 'The heavenly maiden is upright, what for?' This is the new bride's question to Sudinna. The new bride saw those Ksatriyas (Ksatriya, ancient Indian social class, referring to warriors and rulers) and various noble surnames, abandoning various treasures and palaces, wives, and relatives, thinking that people of all surnames were cultivating pure conduct in order to seek heavenly maidens. 'Not for heavenly maidens' means not seeking heavenly maidens. The new bride heard Sudinna answer with his sister.

，自謂：『先夫婦共床寢息，今喚為妹，即是共父母生之義。』故生大苦惱悶絕躄地。勿觸惱者，莫以財寶及女欲觸或我心。可留續種者，父母語須提那：『愿汝恒修梵行，于虛空中而入涅槃，愿汝留一子以續種姓，勿令財寶空失無有主領，我等死亡，必入梨車毗王庫藏故。請求續種耳。』須提那答：『此事甚易，我能為之。』」

問曰：「何以須提那作是言？」

「須提那心生念言：『若我不與種者，終不置我，日夜惱我；我若與子令其心息，不復嬈我，我因此故，得安住道門修習梵行。』月華者，月生水華，此是血名，女人法。欲懷胎時，于兒胞處生一血聚，七日自破從此血出，若血出不斷者，男精不住即共流出，若盡出者，以男精還復其處，然後成胎。譬如田家耕治調熟，然大過水以谷下中，谷浮水上流出四面。何以故？水大谷不著泥故，不成根株。女人亦復如是，若血盡已男精得住，即便有胎。捉婦臂者，此是抱將入深處共為欲事。爾時佛從菩提樹下，二十年中未為諸弟子結戒，諸弟子既新涉學故，佛未為制戒，須提那不知罪相，謂之無罪，若須提那以知罪相者，乃可沒命何敢有犯。三行不凈者，三過捉婦共作不凈，行不凈故而便有胎。」

法師曰：「有與無？」

答曰：「有。何

【現代漢語翻譯】現代漢語譯本：他心中暗想：『我和先前的妻子同牀共枕，現在卻要我把她當作妹妹，這等於是和親生父母所生的妹妹發生關係啊。』因此感到極大的痛苦，煩惱得昏厥倒地。不要去觸惱他，不要用財寶和女色去引誘或觸動我的心。如果可以留下後代，父母會這樣勸說須提那：『希望你一直修行梵行，在虛空中進入涅槃，希望你留下一個兒子來延續種姓，不要讓財寶白白失去而無人掌管，我們死後，這些財寶必定進入梨車毗（Licchavi）王（古代印度的一個部族）的庫藏。』這只是請求你延續後代罷了。』須提那回答說：『這件事很容易，我能做到。』

問：『為什麼須提那會這樣說呢？』

答：『須提那心想：『如果我不給他們留下後代，他們終究不會放過我，日夜煩擾我；如果我給他們一個兒子，就能平息他們的心願，不再騷擾我，我因此才能安心地在道門中修行梵行。』月華（Menstrual blood）指的是月亮產生的水華，這是血的別稱，是女人的生理現象。當女人要懷孕時，在子宮處會產生一團血聚，七天後自行破裂，血從此流出，如果血流不止，男人的精子就無法停留，會一起流出，如果血流乾凈了，男人的精子才能留在裡面，然後才能成胎。譬如農夫耕田，把田地整理得很好，但如果水太多，把穀子撒下去，穀子就會浮在水面上，流向四面八方。為什麼呢？因為水太大，穀子無法附著在泥土上，所以不能生根發芽。女人也是這樣，如果血流乾凈了，男人的精子才能停留，這樣才能懷孕。捉婦臂（Grasping the wife's arm）指的是擁抱並帶到深處行房事。當時佛陀在菩提樹下成道后，二十年中還沒有為弟子們制定戒律，弟子們剛開始學習，所以佛陀沒有制定戒律，須提那不知道這是罪過，認為沒有罪，如果須提那知道這是罪過，寧可犧牲性命也不敢冒犯。三行不凈（Three acts of impurity）指的是三次與妻子行不凈的行為，因為行了不凈的行為，所以就懷孕了。』

法師問：『有還是沒有？』

答：『有。為什麼呢？』

【English Translation】 English version: He thought to himself: 'I used to share a bed with my former wife, but now I am asked to treat her as a sister, which is equivalent to having relations with a sister born of the same parents.' Therefore, he felt great pain and was so troubled that he fainted and fell to the ground. Do not disturb him; do not tempt or touch my heart with wealth and women. If it is possible to leave offspring, the parents would advise Sudinna (name of a person) like this: 'May you always practice Brahmacharya (celibate life), enter Nirvana (liberation) in the empty sky, and may you leave a son to continue the lineage, lest the wealth be lost in vain and no one to manage it. After we die, this wealth will surely enter the treasury of the Licchavi (an ancient Indian tribe) king.' This is just a request for you to continue the lineage.' Sudinna replied: 'This is very easy; I can do it.'

Question: 'Why would Sudinna say this?'

Answer: 'Sudinna thought to himself: 'If I do not leave them offspring, they will never let me go and will harass me day and night; if I give them a son, it will appease their wishes and they will no longer bother me, so that I can peacefully practice Brahmacharya (celibate life) in the Dharma (teachings) gate.' 'Menstrual blood' refers to the water essence produced by the moon; it is another name for blood and is a woman's physiological phenomenon. When a woman is about to become pregnant, a blood clot will form in the uterus, which will rupture on its own after seven days, and the blood will flow out from there. If the blood does not stop flowing, the man's sperm cannot stay and will flow out together. If the blood is completely gone, the man's sperm can stay inside, and then pregnancy can occur. For example, a farmer plows the field and prepares it well, but if there is too much water, and the seeds are sown, the seeds will float on the water and flow in all directions. Why? Because the water is too much, the seeds cannot adhere to the soil, so they cannot take root and sprout. Women are the same; if the blood is gone, the man's sperm can stay, and then pregnancy can occur. 'Grasping the wife's arm' refers to embracing and taking her to a secluded place to engage in sexual activity. At that time, after the Buddha (enlightened one) attained enlightenment under the Bodhi tree (sacred fig tree), he had not yet established precepts for his disciples for twenty years. The disciples were just beginning to learn, so the Buddha had not established precepts. Sudinna did not know that this was a sin and thought it was not a sin. If Sudinna knew that this was a sin, he would rather sacrifice his life than dare to commit it. 'Three acts of impurity' refers to engaging in impure acts with his wife three times. Because he engaged in impure acts, she became pregnant.'

The Dharma (teachings) master asked: 'Is there or is there not?'

Answer: 'There is. Why?'

謂有？一者身相觸，二者取衣，三者下精，四者手摩臍下，五者見，六者聲，七者香，以此七事女人懷胎。」

問曰：「何謂為摩細滑？」

「有女人月水生時嬉樂男子，若男子以身觸其一一身份，即生貪著而便懷胎，此是相觸懷胎。」

問曰：「何謂取衣？」

答曰：「如優陀夷比丘，與婦俱共出家，分別久，優陀夷往到比丘尼所，兩情慾愛不止，各相發開，欲精出污優陀夷衣，以衣與比丘尼，比丘尼得已便舐之，復取內女根中，即便懷胎。有女人華水生時觸男子衣，是名取衣。」

問曰：「何謂為下精？」

答曰：「如鹿子道士母，往昔有一鹿母行，次第至一道士處，道士小便有精氣俱下，鹿母時正華水生，嗅看小便汁，欲心著而欲飲，遂懷胎，生鹿子道士，是名下精。摩臍下者，如睒菩薩父母欲盲，天帝釋逆知，下來至其所而言：『宜合陰陽當生兒。』夫婦既悉出家為道，答言：『我等已出家，法不得如此。』帝釋復言：『若不合陰陽，可以手摩臍下。』即隨言便懷胎而生睒，是名手摩臍下。閔陀婆耶，與栴陀缽殊多，二人亦如是生。」

問曰：「何謂為見？」

答曰：「有一女人，月華成不得男子合，欲情極盛，唯視男子為志，譬如王宮婇女亦復如是，即

【現代漢語翻譯】現代漢語譯本：問：什麼叫做『有』？答：有七種情況會導致女人懷孕：一是身體接觸，二是拿取衣服，三是沾染精液，四是用手摩擦肚臍下方，五是看見（男子），六是聽見（聲音），七是聞到（氣味）。這七件事會導致女人懷孕。

問：什麼叫做『摩擦細滑』？答：有些女人在月經來潮時與男子嬉戲玩樂，如果男子用身體觸碰她的每一處，她就會產生貪戀執著之心，從而懷孕，這就是身體接觸導致懷孕。

問：什麼叫做『拿取衣服』？答：比如優陀夷（Udayi）比丘和他的妻子一同出家，分別很久之後，優陀夷去比丘尼那裡，兩人情慾難止，各自發泄情慾，精液玷汙了優陀夷的衣服，他把衣服給了比丘尼，比丘尼得到后就舔舐它，又把衣服塞進女根中，於是就懷孕了。有些女人在月經來潮時接觸男子的衣服，這就叫做拿取衣服。

問：什麼叫做『沾染精液』？答：比如鹿子（Luka）道士的母親，過去有一隻鹿母行走，依次來到一位道士處，道士小便時有精氣一同流出，鹿母當時正值月經來潮，聞到小便汁，心生愛慾想要飲用，於是就懷孕了，生下了鹿子道士，這就叫做沾染精液。至於摩擦肚臍下方，比如睒（Sham）菩薩的父母將要瞎眼，天帝釋（Devendra）預先知道，下凡來到他們那裡說：『應該行房事來生個孩子。』夫婦倆已經出家修道，回答說：『我們已經出家，按佛法不能這樣做。』帝釋又說：『如果不合陰陽，可以用手摩擦肚臍下方。』他們就按照帝釋的話做了，於是就懷孕生下了睒，這就叫做用手摩擦肚臍下方。閔陀婆耶（Mindabhaya）和栴陀缽殊多（Chandapatisuta）二人也是這樣出生的。

問：什麼叫做『看見』？答：有一個女人，月經來潮卻無法與男子交合，情慾非常旺盛，只能看著男子來滿足慾望，比如王宮裡的宮女也是這樣，即...

【English Translation】 English version: Question: What is meant by 'existence'? Answer: There are seven ways a woman can conceive: first, through bodily contact; second, by taking clothing; third, by absorbing semen; fourth, by hand-rubbing below the navel; fifth, by seeing; sixth, by hearing; and seventh, by smelling. These seven things can cause a woman to conceive.

Question: What is meant by 'rubbing smoothly'? Answer: Some women, when menstruating, play and frolic with men. If a man touches every part of her body, she develops a craving and attachment, and thus conceives. This is conception through bodily contact.

Question: What is meant by 'taking clothing'? Answer: For example, the Bhikkhu Udayi (Udayi), and his wife both renounced the world together. After a long separation, Udayi went to the Bhikkhuni (Bhikkhuni) nun. Their mutual desire and love were unrestrained, and they each expressed their desires. Semen stained Udayi's clothing, and he gave the clothing to the Bhikkhuni. The Bhikkhuni received it, licked it, and then inserted it into her vagina, and she conceived. Some women, when menstruating, touch a man's clothing; this is called taking clothing.

Question: What is meant by 'absorbing semen'? Answer: For example, the mother of the Rishi Luka (Luka). In the past, a doe was walking and came to a Rishi's (Rishi) hermitage. The Rishi was urinating, and semen flowed out with his urine. The doe was menstruating at the time, smelled the urine, and, filled with desire, wanted to drink it. Thus, she conceived and gave birth to the Rishi Luka. This is called absorbing semen. As for rubbing below the navel, for example, the parents of the Bodhisattva Sham (Sham) were about to go blind. Devendra (Devendra), the Lord of the Gods, foresaw this and came down to them, saying, 'You should unite in sexual intercourse to have a child.' The couple had already renounced the world to practice the Dharma, and replied, 'We have already renounced the world; the Dharma does not allow us to do this.' Devendra then said, 'If you do not unite in sexual intercourse, you can rub below the navel with your hands.' They followed his words and conceived, giving birth to Sham. This is called hand-rubbing below the navel. Mindabhaya (Mindabhaya) and Chandapatisuta (Chandapatisuta) were also born in this way.

Question: What is meant by 'seeing'? Answer: There was a woman who, while menstruating, could not unite with a man. Her desire was extremely strong, and she could only satisfy her desires by looking at men, just like the palace women in the royal palace. That is...

便懷胎，是名見。」

問曰：「何謂為聲？」

答曰：「譬如白鷺鳥悉是雌無雄，到春時陽氣始佈雷鳴，雌但一心聞聲便懷胎；雞亦有時如此，但聞雄聲亦懷胎，是名聲。」

問曰：「何謂為香？」

答曰：「如秦牛母，但嗅特氣而懷子，是名香。須提那不如此，實行不凈法，男女欲色俱合便託生，三事悉合然後生子，須提那如是。是時地神見須提那行不凈法，即大叫喚，一切作諸惡法無人不知。初作者，護身神見，次知他心天人知，如此之人天神俱見，是故大叫喚。展轉相承傳至於梵天者，置無色界，餘者悉聞知。時子漸漸長大與母俱共出家者，續種年八歲，與續種母出家，母依比丘尼，續種依比丘僧，各得善知識。是故律本說，即共出家，次第得阿羅漢果。即生悔心者，前既作不凈行故，恒日夜生悔心。于利我不得利者，于佛法中修習梵行得三達智，我不得此利，是名于利我不得此利。我得惡利者，餘人出家得善利，我不得善利得惡利。梵行者總持戒定慧藏，而我不得總持。羸瘦者，為自悔所行，飲食不通，是故血肉燋小。形體色變者，如樹葉萎黃欲落。筋脈悉現者，為無肉血故筋脈悉現。心亦蔽塞者，心孔悉閉也。羞恥低頭者，于清凈行自觀不善而生羞恥。時諸比丘各出房前遊戲，見

【現代漢語翻譯】現代漢語譯本便懷胎，這叫做『見』（dṛṣṭi，見）。

問：『什麼叫做『聲』（śabda，聲音）？』

答：『譬如白鷺鳥全是雌性沒有雄性，到了春天陽氣開始散佈，雷聲鳴響，雌鳥只要一心聽到雷聲便會懷孕；雞也有時這樣，只要聽到雄雞的聲音也會懷孕，這叫做『聲』。

問：『什麼叫做『香』（gandha，氣味）？』

答：『如秦地的牛，母牛隻要聞到公牛的氣味就會懷孕，這叫做『香』。須提那（Sudinna）不是這樣，他實行不凈之法，男女情慾交合便會投胎，三件事全部具備然後才生孩子，須提那便是這樣。當時地神見到須提那行不凈之法，便大聲叫喚，一切作惡之法無人不知。最初是護身神見到，其次是知他心天人知道，像這樣的人天神都看見，所以地神大聲叫喚。輾轉相傳直到梵天，梵天不予理睬，其餘的都聽聞知曉。當時孩子漸漸長大與母親一同出家，續種（Sakula）八歲時，與續種的母親一同出家，母親依止比丘尼，續種依止比丘僧，各自得到善知識。因此律本上說，他們一同出家，次第證得阿羅漢果。隨即生起悔恨之心，因為之前做了不凈之行，所以經常日夜生起悔恨之心。對於利益我沒有得到利益，在佛法中修習梵行得到三明智，我沒有得到這種利益，這叫做對於利益我沒有得到這種利益。我得到惡劣的利益，其他人出家得到好的利益，我沒有得到好的利益卻得到惡劣的利益。梵行包含總持戒定慧的寶藏，而我沒有得到總持。羸瘦，是因為後悔自己所做的事情，飲食不通，所以血肉枯萎減少。形體顏色改變，如同樹葉枯黃將要掉落。筋脈全部顯現，因為沒有肉和血的緣故筋脈全部顯現。心也閉塞，心孔全部關閉了。羞恥地低下頭，在清凈的修行中自己看到不善而生起羞恥。當時眾比丘各自走出房前嬉戲，看見』

【English Translation】 English version Then she becomes pregnant; this is called 『seeing』 (dṛṣṭi).

Question: 『What is called 『sound』 (śabda)?』

Answer: 『For example, all white egrets are female without males. When spring arrives and the yang energy begins to spread with the sound of thunder, the females become pregnant simply by hearing the sound with a focused mind. Chickens sometimes do the same; they become pregnant simply by hearing the male's voice. This is called 『sound.』

Question: 『What is called 『smell』 (gandha)?』

Answer: 『Like the Qin cow mother, she becomes pregnant simply by smelling the bull's scent. This is called 『smell.』 Sudinna is not like that; he practices impure conduct. Men and women unite in lust, and then they are reborn. All three things must be present for a child to be born. Sudinna is like that. At that time, the earth deity saw Sudinna engaging in impure conduct and shouted loudly, so that everyone knew about the evil deeds. First, the guardian spirit saw it; then, the mind-reading devas knew. In this way, both devas and humans saw this person, so the earth deity shouted loudly. The news spread until it reached Brahma, who ignored it, but everyone else heard and knew. Then the child gradually grew up and left home with his mother. Sakula left home with his mother at the age of eight. The mother relied on the bhikkhunis, and Sakula relied on the bhikkhus, each finding a good teacher. Therefore, the Vinaya says that they left home together and gradually attained the fruit of Arhatship. Then he felt remorse because he had previously engaged in impure conduct, so he constantly felt remorse day and night. Regarding benefits, I did not obtain benefits. I practiced pure conduct in the Buddha's Dharma and attained the three kinds of knowledge, but I did not obtain this benefit. This is called 『Regarding benefits, I did not obtain benefits.』 I obtained bad benefits. Others left home and obtained good benefits, but I did not obtain good benefits and instead obtained bad benefits. Pure conduct includes the treasury of upholding precepts, concentration, and wisdom, but I did not obtain upholding. Emaciated, because he regretted what he had done, he could not eat, so his flesh and blood withered away. The color of his body changed, like a tree leaf withering and about to fall. All his veins appeared because he had no flesh and blood. His mind was also blocked; all the holes in his heart were closed. Ashamed, he lowered his head, seeing his own unwholesomeness in pure practice and feeling ashamed. At that time, the bhikkhus went out of their rooms to play and saw』

須提那羸瘦而問：『先面貌休滿者，身體美滿手足平正肥壯，今何以羸瘦？』諸比丘語須提那：『汝于梵行中何所憂恨，為不樂出家耶？』須提那答：『諸長老，我于梵行非不樂，于清凈法勤心修治，為我已作惡法故。已作惡者，已得惡法，恒在眼前見。』諸比丘語須提那言：『汝所作足可狐疑。』」

問曰：「何謂狐疑？」

答曰：「于清凈法中為不凈行故，而生狐疑不得修梵行。於是諸比丘作方便，釋須提那意而作是言：『不爾，長老！佛以種種方便說法離欲者，所以佛為一切眾生，於三界中說五欲法，皆令離欲、不使得合，語異而義同。說法令愛盡者，令至涅槃不住三界，是故不令愛。佛已如是說欲，令分別不共。汝今而合者，佛說離不凈行，而汝與故二作不凈行。』此義易解。佛種種說法令離迷惑者，佛所以為眾生說法，令除迷惑斷渴愛者，所以一切眾生渴於五欲，佛說法令眾生斷除渴愛故。斷種者，佛說法令斷三界種愛盡涅槃。愛者，三界愛慾，眾生所以不得出，為愛慾所纏縛；盡者，滅為愛盡，而得涅槃者。三界中四生五道七識，住九眾生居，從此至彼、從彼還此，猶如綖繡衣孔更相貫穿纏縛，不解愛即纏縛，盡即滅也，愛盡者即涅槃也。又涅槃者，涅者言不，槃者言織，謂不織義。佛說除

【現代漢語翻譯】現代漢語譯本須提那（Sudinna，人名）變得羸弱，（其他比丘）便問他：『先前你面容飽滿，身體健壯，手足平正，肥胖強壯，現在為什麼變得如此羸弱？』眾比丘對須提那說：『你在修梵行的過程中有什麼憂愁或怨恨嗎？是不喜歡出家嗎？』須提那回答說：『諸位長老，我對於修梵行並非不樂意，對於清凈的佛法也勤心修習，只是因為我做了惡法。做了惡事的人，已經得到了惡果，這些惡果常常在眼前顯現。』眾比丘對須提那說：『你所做的事情很可疑。』

問：『什麼叫做可疑？』

答：『在清凈的佛法中做了不清凈的行為，因此產生疑惑，無法繼續修習梵行。』於是，眾比丘想方設法解除須提那的疑慮，這樣說：『不是這樣的，長老！佛陀用種種方便法門來說法，是爲了使人遠離慾望。佛陀爲了一切眾生，在三界（Trailokya，欲界、色界、無色界）中宣說五欲（Panca kama guna，色、聲、香、味、觸），都是爲了使他們遠離慾望，不讓他們執著于慾望，雖然說法不同，但意義相同。說法是爲了讓愛慾斷盡，從而達到涅槃（Nirvana），不再停留在三界之中，所以不應該貪愛。佛陀已經這樣說了關於慾望，要加以區分，不要混淆。你現在如果執著于慾望，佛陀說要遠離不凈的行為，而你卻故意去做不凈的行為。』這個道理很容易理解。佛陀用種種說法使人遠離迷惑，佛陀為眾生說法，是爲了消除迷惑，斷除渴愛（Tanha）。一切眾生都渴求五欲，佛陀說法是爲了讓眾生斷除渴愛。斷除種子，佛陀說法是爲了斷除三界的種子，使愛慾斷盡，從而達到涅槃。愛慾，指的是三界的愛慾，眾生之所以無法脫離輪迴，就是因為被愛慾所纏縛；斷盡，指的是滅盡愛慾，從而得到涅槃。在三界中，有四生（Andaja，卵生；Jalaja，濕生；Jarayuaja，胎生；Aupapaduka，化生）、五道（Gati，地獄、餓鬼、畜生、人、天）、七識（Satta vinnana thiti，七種意識的住處），住在九種眾生居住的地方（Nava sattavasa），從這裡到那裡，又從那裡回到這裡，就像用線繡的衣服上的孔，互相貫穿纏繞，無法解脫。愛慾就是纏縛，斷盡就是滅除，愛慾斷盡就是涅槃。』還有，涅槃的意思是，涅的意思是不，槃的意思是織，指的是不織的意義。佛陀說要消除。

【English Translation】 English version Sudinna (Sudinna, a proper noun) became emaciated, and (the other monks) asked him: 'Previously, your face was full, your body was strong, your hands and feet were straight, and you were fat and strong. Why are you so emaciated now?' The monks said to Sudinna: 'Do you have any worries or resentments in your practice of Brahmacharya (Brahmacharya, pure conduct)? Do you not like being a monk?' Sudinna replied: 'Venerable elders, I am not unhappy with the practice of Brahmacharya, and I diligently cultivate the pure Dharma (Dhamma), but it is because I have committed evil deeds. Those who have committed evil deeds have already received evil consequences, and these evil consequences are often visible before my eyes.' The monks said to Sudinna: 'What you have done is suspicious.'

Question: 'What is meant by suspicious?'

Answer: 'To have committed impure acts in the pure Dharma, thus creating doubt and being unable to continue the practice of Brahmacharya.' Therefore, the monks tried to dispel Sudinna's doubts, saying: 'It is not so, elder! The Buddha teaches the Dharma with various skillful means in order to make people abandon desires. The Buddha, for the sake of all beings, preaches about the five desires (Panca kama guna, forms, sounds, smells, tastes, and tactile objects) in the three realms (Trailokya, the desire realm, the form realm, and the formless realm), all in order to make them abandon desires and not be attached to them. Although the teachings are different, the meaning is the same. The teaching is to exhaust desires, thereby attaining Nirvana (Nirvana) and no longer remaining in the three realms, so one should not crave. The Buddha has already spoken about desires in this way, to be distinguished and not confused. If you are now attached to desires, the Buddha said to abandon impure acts, but you deliberately commit impure acts.' This principle is easy to understand. The Buddha uses various teachings to make people abandon delusion. The Buddha teaches the Dharma for the sake of sentient beings in order to eliminate delusion and cut off craving (Tanha). All sentient beings crave the five desires, and the Buddha teaches the Dharma in order to make sentient beings cut off craving. To cut off the seed, the Buddha teaches the Dharma in order to cut off the seed of the three realms, to exhaust desires, thereby attaining Nirvana. Desire refers to the desires of the three realms. The reason why sentient beings cannot escape Samsara (Samsara) is because they are entangled by desires. Exhaustion refers to the extinction of desires, thereby attaining Nirvana. In the three realms, there are four forms of birth (Andaja, oviparous; Jalaja, viviparous; Jarayuaja, womb-born; Aupapaduka, spontaneous), five destinies (Gati, hell, hungry ghosts, animals, humans, and gods), seven abodes of consciousness (Satta vinnana thiti, seven abodes of consciousness), residing in the nine abodes of beings (Nava sattavasa), going from here to there, and from there back here, like the holes in a silk embroidered garment, penetrating and entangling each other, unable to be untied. Desire is entanglement, exhaustion is extinction, and the exhaustion of desire is Nirvana.' Furthermore, the meaning of Nirvana is that 'nir' means 'not,' and 'vana' means 'weaving,' referring to the meaning of not weaving. The Buddha said to eliminate.

欲者，五塵欲、煩惱欲，皆悉令除。知欲者，一切諸欲應一一知已而調伏之，是名為知。渴欲者，于諸欲中極求欲。思欲者，有所思與欲共。思煩悶欲者，於五欲中思未得，而生煩悶。此說皆道諦所說，前句說世間法，后句說出世間法。長老是不信人不信令信者，為作惡法故，未信心人不得令信。長老信心者，更迴轉其心。迴轉心者，於法中信心而生悔恨，若人以道信心，譬如須彌山，四方風搖不能轉動，此信心者亦復如是。是故律本所說，有人如此、無人如此。

「時諸比丘以事白世尊，諸比丘以須提那所作惡法，而白佛令知，心不希佛獨譽已，亦不令佛賤薄遣須提那出於清凈法中，又不以此惡法斗亂故，但依實理而言。諸比丘各自念言：『垢法已起。』白世尊言：『今垢法已起，愿為聲聞弟子結戒。』以此因緣集比丘僧者，以須提那所行惡過聖人法，是故集比丘僧。佛即賤薄須提那者，若人作惡法應薄賤，如來即薄賤；有人能持戒精進者應讚歎，如來即讚歎。如此善惡行者，佛不覆藏。如須提那者應薄賤，是故律本所說，應薄賤，如來以慈悲心薄賤，佛言：『汝癡人空無所有。癡者，應作而不作，不應作而作，不順從作即不凈，以不凈故，即非沙門法。』佛問：『以何因緣作如此事？』佛言：『我說離欲，

【現代漢語翻譯】現代漢語譯本『欲』指的是五塵之慾（色、聲、香、味、觸五種感官對像引起的慾望）和煩惱之慾，應當全部去除。『知欲』指的是對於一切諸欲，應當一一瞭解之後加以調伏，這叫做『知』。『渴欲』指的是在各種慾望中極度追求慾望。『思欲』指的是有所思慮與慾望相伴隨。『思煩悶欲』指的是對於五欲，思念尚未得到，因而產生煩悶。這些說法都屬於道諦所闡述的內容，前一句說的是世間法，后一句說的是出世間法。『長老』是指不信之人，使不信的人產生信仰，因為他做了惡法，所以未有信心的人不能讓他產生信仰。長老有信心，更能迴轉他的心意。迴轉心意的人，對於佛法產生信心卻又後悔，如果有人以正道產生信心，譬如須彌山（佛教中的聖山），四面八方的風都不能搖動它，這種信心也是如此。因此，律本上說，有人是這樣，沒有人是那樣。當時，眾比丘將事情稟告世尊（佛陀）。眾比丘因為須提那（Sudinna）所做的惡法，而稟告佛陀，希望佛陀知曉，內心不希望佛陀只讚譽自己，也不希望佛陀輕賤並驅逐須提那，使他離開清凈的佛法，又不因此惡法而爭鬥擾亂，只是依據事實和道理而言。眾比丘各自心想：『垢法已經產生。』稟告世尊說：『現在垢法已經產生，希望您為聲聞弟子（聽聞佛陀教誨而修行的弟子）制定戒律。』因為這個因緣而召集比丘僧眾，是因為須提那所做的惡行違背了聖人的法則，所以才召集比丘僧眾。佛陀隨即輕賤須提那，如果有人做了惡法就應該輕賤，如來（佛陀的稱號之一）就輕賤他；有人能夠持戒精進就應該讚歎，如來就讚歎他。對於這樣的善惡行為，佛陀不會掩蓋。像須提那這樣的人就應該輕賤，所以律本上說，應該輕賤，如來以慈悲心輕賤他，佛陀說：『你這愚癡之人，空無所有。』愚癡的人，應該做的卻不做，不應該做的卻去做，不順從正道而行就是不凈，因為不凈，就不是沙門（出家修行者）應有的行為。』佛陀問：『因為什麼因緣做了這樣的事情？』佛陀說：『我說離欲，'

【English Translation】 English version 'Desire' refers to the desire for the five dusts (the five sense objects of form, sound, smell, taste, and touch) and the desire of afflictions, all of which should be removed. 'Knowing desire' refers to understanding all desires one by one and then subduing them, which is called 'knowing'. 'Thirst for desire' refers to extremely seeking desire among all desires. 'Thinking desire' refers to having thoughts accompanied by desire. 'Thinking of frustrated desire' refers to thinking about the five desires that have not been obtained, thus generating frustration. These statements all belong to what is explained in the Truth of the Path, the former sentence speaks of worldly dharma, and the latter sentence speaks of transcendental dharma. 'Elder' refers to a person who does not believe, causing the unbelieving to have faith, because he has done evil deeds, so those who do not have faith cannot be allowed to have faith. The elder has faith, and can even turn his mind. Those who turn their minds, have faith in the Dharma but then regret it. If someone has faith in the right path, like Mount Sumeru (the sacred mountain in Buddhism), the winds from all directions cannot shake it, this kind of faith is also like this. Therefore, the Vinaya (monastic rules) says, some people are like this, and some people are not like that. At that time, the bhikkhus (monks) reported the matter to the World Honored One (another name for the Buddha). The bhikkhus, because of the evil deeds done by Sudinna (Sudinna), reported to the Buddha, hoping that the Buddha would know, not hoping that the Buddha would only praise themselves, nor hoping that the Buddha would despise and expel Sudinna, causing him to leave the pure Dharma, nor causing strife and disturbance because of this evil deed, but only speaking according to facts and reason. The bhikkhus each thought to themselves: 'Defiled dharma has arisen.' They reported to the World Honored One, saying: 'Now defiled dharma has arisen, may you establish precepts for the Sravaka disciples (disciples who practice by hearing the Buddha's teachings).' The reason for gathering the bhikkhu sangha (monastic community) is because Sudinna's evil deeds violated the laws of the saints, so the bhikkhu sangha was gathered. The Buddha then despised Sudinna, if someone does evil deeds they should be despised, the Tathagata (another name for the Buddha) despised him; if someone can uphold the precepts and be diligent, they should be praised, the Tathagata praised him. The Buddha does not conceal such good and evil deeds. Someone like Sudinna should be despised, so the Vinaya says, he should be despised, the Tathagata despised him with compassion, the Buddha said: 'You foolish person, empty and without substance.' A foolish person does what should not be done, and does what should not be done, acting not in accordance with the right path is impure, and because of impurity, it is not the behavior of a Sramana (ascetic practitioner).』 The Buddha asked: 『For what reason did you do such a thing?』 The Buddha said: 『I speak of detachment from desire,』

一一如前說。』佛見須提那已作惡法，以慈悲之心而言癡人，譬如慈父母見子作惡，亦呵罵其子：『癡人，何以作如此事？』是故律本所說，癡人，汝可以男根內毒蛇口，勿內女根中。毒蛇口者，若人觸毒蛇口，肉即爛壞，此死為善；若人以男根內女根中者，死入地獄，無有出期，寧可以男根內蝮蛇口亦復如是，一入即爛，為此命終不墮地獄；若內女根中，輪轉地獄。寧以男根置大火聚中，不內女根，何以故？癡人，若火聚置者，或死或不死，若死者現身暫小受苦，不為此因緣墮地獄受大苦痛。不善諸法者，惡人法。山野人法者，于山野中人法。大罪者，大煩惱。末水法者，作非法竟然後用水，故名末水，于靜處者，唯有二人，可作不凈行，一切惡法為初。」

問曰：「佛何以作是言？」

答曰：「于清凈法中，而須提那作垢故，名須提那于凈法中最初犯垢。如來以種種方便者，種種薄賤。此人難養者，于覆藏法，自不能護其身，是名難養。不知足者，為住于覆藏處故，名不知足，若得珍寶如須彌山，亦不稱意故，名不知足。說身聚集一處者，共集一處而相讚歎，或煩惱讚歎。懶惰者，有八所作悉具足，如來方便讚歎少欲知足易養易長；少欲者，無慳貪心，若於一供養隨其所得，若持易養者，能制六情不

{ "translations": [ "現代漢語譯本：\n一一如前所說。』佛見須提那（Suddhinna，人名）已經做了惡法，以慈悲之心對他說『癡人』，譬如慈愛的父母看見孩子作惡，也會呵斥責罵孩子：『癡人，為何要做這樣的事？』因此律本上說，癡人，你寧可用男根插入毒蛇口中，也不要插入女根中。毒蛇口，如果人觸碰毒蛇口，肉就會立刻腐爛壞死，這樣死去還好；如果人以男根插入女根中，死後會墮入地獄，沒有出來的期限，寧可用男根插入蝮蛇口中也是一樣，一插入就會腐爛，因此喪命也不會墮入地獄；如果插入女根中，就會在各個地獄中輪轉。寧可用男根放在大火堆中，也不要插入女根，為什麼呢？癡人，如果放在火堆中，或許會死或許不會死，如果死了，現世只是暫時受一點小苦，不會因為這個因緣而墮入地獄受大苦痛。』不善諸法，指惡人的行為。山野人法，指在山野中人的行為。大罪，指大的煩惱。末水法，指做了非法的事情之後再用水清洗，所以叫做末水。于靜處，指只有兩個人的時候，可以做不凈的行為，一切惡法都是從這裡開始的。」,\n\n"問：『佛為什麼說這樣的話？』\n\n答：『因為在清凈的佛法中，須提那（Suddhinna）製造了污垢，所以說須提那（Suddhinna）在清凈的佛法中最初犯了污垢。如來用種種方便，指種種輕賤的行為。此人難養，指對於覆藏的戒律，自己不能保護自己，這叫做難養。不知足，因為住在覆藏的地方，所以說不知足，即使得到像須彌山（Sumeru，佛教中的山名）一樣的珍寶，也不稱心如意，所以說不知足。說身聚集一處，指共同聚集在一處互相讚歎，或者用煩惱來讚歎。懶惰，指有八種應該做的事情都具備了。如來用方便來讚歎少欲知足易養易長；少欲，指沒有慳貪之心，如果對於一份供養隨其所得，如果能保持易養，就能控制六根不放縱。』" ], "english_translations": [ "English version:\n'As previously stated. The Buddha, seeing that Suddhinna (name of a person) had committed evil deeds, spoke to him with compassion, calling him 'foolish man,' just as loving parents, seeing their child doing wrong, would scold and rebuke them: 'Foolish man, why do you do such things?' Therefore, the Vinaya says, foolish man, you would rather insert your male organ into the mouth of a poisonous snake than into a woman's vagina. The mouth of a poisonous snake, if a person touches it, the flesh will immediately rot and decay, and it is better to die this way; if a person inserts his male organ into a woman's vagina, after death he will fall into hell, with no hope of escape. It is better to insert your male organ into the mouth of a viper, for if it is inserted, it will immediately rot, and dying in this way will not cause you to fall into hell; if you insert it into a woman's vagina, you will be reborn in various hells. It is better to place your male organ in a great fire than to insert it into a woman's vagina. Why? Foolish man, if it is placed in a fire, you may die or you may not die, and if you die, you will only suffer a small amount of pain in this life, and this will not cause you to fall into hell and suffer great pain.' 'Unwholesome dharmas' refers to the actions of evil people. 'Practices of mountain and wilderness people' refers to the practices of people in the mountains and wilderness. 'Great sin' refers to great afflictions. 'Last water practice' refers to washing with water after committing an unlawful act, hence the name 'last water.' 'In a quiet place' refers to when there are only two people present, and impure acts can be committed, and all evil dharmas begin from here.'", "Question: 'Why did the Buddha say these words?'", "Answer: 'Because in the pure Dharma, Suddhinna (name of a person) created defilement, therefore it is said that Suddhinna (name of a person) was the first to commit defilement in the pure Dharma. The Tathagata uses various skillful means, referring to various contemptible actions. 'This person is difficult to nourish' refers to one who, regarding the concealed precepts, cannot protect himself, and this is called difficult to nourish. 'Insatiable' refers to being in a concealed place, hence the name 'insatiable,' even if one obtains treasures like Mount Sumeru (Sumeru, name of a mountain in Buddhism), it is still not satisfactory, hence the name 'insatiable.' 'Speaking of gathering bodies in one place' refers to gathering together in one place and praising each other, or praising with afflictions. 'Lazy' refers to having all eight things that should be done. The Tathagata uses skillful means to praise having few desires, being content, easy to nourish, and easy to grow; 'having few desires' refers to having no greed or avarice, and being content with whatever is obtained from an offering, and if one can maintain being easy to nourish, one can control the six senses and not indulge them.'" ] }

隨六塵，是名易養。易長者，於四供養知量知足，是名易長，若粗若細趣得而受，為少欲故，即是知足。凈者，為少欲知足，是名凈；已凈故，不染塵垢，即是抖擻，因抖擻塵垢，是名端正。又言，三業俱凈、棄除三不善業，無人毀呰，是名端正。不聚者，身覆藏煩惱，令開發、使分散，是名不聚。以不聚故，即勇猛精進。佛為諸比丘制戒，善者能信受隨應比丘。何以故？若少欲知足人者，即能受持，是故佛為說戒本，如五色華次第貫穿，亦如七寶珠貫之次第，今世後世說令恐怖。若人樂學者住于學地，而得阿羅漢，或得斯陀含、阿那含、須陀洹，若無因緣者亦得生天。若佛說長阿含短阿含，善者能信受。戒者學地。」

「何謂為學地？」

答曰：「禪定三昧法。何謂為學地？因十法。因十法故，而為結戒，令眾僧安隱。安隱者，不傾危，若人能受如來所說禁戒者，當來世極大安樂，是名安隱。佛言：『若人受我語者，我為結戒；若人不受我語，我不說戒，但說根本因緣，亦不強伏。』是故律本所說，因十法故，令眾僧安樂，此作不得罪、此作得罪，此時應作、此時不應作，為樂學故，莫令狐疑。是故律本所說，慚愧比丘，不言制不慚愧比丘。以此法故，令慚愧得安樂。何以故？不慚愧比丘，不得入眾集

【現代漢語翻譯】現代漢語譯本隨順六塵（色、聲、香、味、觸、法），這叫做易養。容易增長善法者，對於四事供養（飲食、衣服、臥具、醫藥）知量知足，這叫做易長。無論是粗糙還是精細的供養，得到就接受，因為少欲的緣故，就是知足。清凈者，因為少欲知足，這叫做清凈；已經清凈的緣故，不沾染塵垢，就是抖擻精神，因為抖擻塵垢，這叫做端正。又說，身口意三業都清凈，去除三種不善業，沒有人譭謗呵斥，這叫做端正。不積聚者，將覆蓋隱藏的煩惱，令其開發、使其分散，這叫做不積聚。因為不積聚的緣故，就勇猛精進。佛為眾比丘制定戒律，善良的人能夠信受並隨順相應的比丘。為什麼呢？如果少欲知足的人，就能受持戒律，所以佛為他們說戒本，如五色花次第貫穿，也如七寶珠貫穿的次第，今生來世說這些戒律使人感到警惕。如果樂於學習的人安住于學習的階段，就能得到阿羅漢果，或者得到斯陀含（一來果）、阿那含（不來果）、須陀洹（預流果），如果沒有這些因緣，也能往生天界。如果佛說長阿含、短阿含，善良的人能夠信受。戒律就是學習的階段。

『什麼叫做學習的階段呢？』

回答說：『禪定三昧法。什麼叫做學習的階段？因為十種法。因為十種法的緣故，而結戒，令眾僧安穩。安穩者，不傾斜危殆，如果有人能夠接受如來說的禁戒，當來世會得到極大的安樂，這叫做安穩。』佛說：『如果有人接受我的話，我就為他結戒；如果有人不接受我的話，我就不說戒，只說根本的因緣，也不強行壓服。』因此律本所說，因為十種法的緣故，令眾僧安樂，這件事做了不得罪、這件事做了會得罪，這個時候應該做、這個時候不應該做，爲了讓樂於學習的人，不要讓他們狐疑。因此律本所說，是為有慚愧心的比丘制定，而不是為沒有慚愧心的比丘制定。用這個法，讓有慚愧心的人得到安樂。為什麼呢？因為沒有慚愧心的比丘，不能進入大眾集會。

【English Translation】 English version Following the six sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (mental objects)), this is called 'easy to nourish'. One who is easy to grow, knowing measure and being content with the four offerings (food, clothing, bedding, and medicine), this is called 'easy to grow'. Whether the offerings are coarse or fine, accepting what is obtained, because of having few desires, is being content. One who is pure, because of having few desires and being content, this is called 'pure'; because one is already pure, not being stained by dust and defilements, is being vigorous; because of shaking off dust and defilements, this is called 'upright'. Furthermore, it is said that the three karmas (body, speech, and mind) are all pure, abandoning the three unwholesome karmas, and no one reviles or scolds, this is called 'upright'. One who does not accumulate, causing the afflictions that cover and hide to develop and disperse, this is called 'not accumulating'. Because of not accumulating, one is courageous and diligent. The Buddha established precepts for the monks, and good people are able to believe and follow the corresponding monks. Why? If one has few desires and is content, one can uphold the precepts, so the Buddha spoke the Pratimoksha (戒本), like five-colored flowers strung together in order, or like seven precious jewels strung together in order, speaking of these precepts in this life and the next to make people feel alert. If one who enjoys learning dwells in the stage of learning, one can attain Arhatship, or attain Sakridagamin (斯陀含), Anagamin (阿那含), or Srotapanna (須陀洹), and if there are no such causes, one can also be born in the heavens. If the Buddha speaks of the Dirghagama (長阿含) or Ekottaragama (短阿含), good people are able to believe and accept them. The precepts are the stage of learning.

'What is called the stage of learning?'

The answer is: 'The Dharma of Dhyana (禪定) and Samadhi (三昧). What is called the stage of learning? It is due to ten dharmas. Because of ten dharmas, precepts are established, so that the Sangha (眾僧) is peaceful and secure. Being peaceful and secure means not being inclined to danger. If one can accept the prohibitions spoken by the Tathagata (如來), one will obtain great happiness in the future, this is called being peaceful and secure.' The Buddha said: 'If one accepts my words, I will establish precepts for him; if one does not accept my words, I will not speak of precepts, but only speak of the fundamental causes and conditions, and I will not force anyone.' Therefore, the Vinaya (律本) says that because of ten dharmas, the Sangha is peaceful and happy, doing this does not incur offense, doing this incurs offense, this should be done at this time, this should not be done at this time, so that those who enjoy learning will not be suspicious. Therefore, the Vinaya says that it is established for monks who have shame, not for monks who have no shame. With this Dharma, those who have shame can obtain peace and happiness. Why? Because monks who have no shame cannot enter the assembly.

僧布薩自恣。慚愧比丘得安樂。何以故？得聞禪定三昧。不慚愧比丘不得，觸嬈故。故律本說，慚愧比丘得安樂，斷今世惱漏故，今世惱漏者，為不覆五情，即於今身作不凈行，或人捉或打或殺或自悔過；如是種種苦惱斷，令得度脫。制不慚愧比丘，不慚愧者，破戒。又言：『已作不善法故，而不羞恥，如此人，佛制之。』若如來制已，作惡法反問他人：『見我何所作？何所聞？我得何罪？』如是惱亂眾僧。若結戒者，眾僧以毗尼法，呵責破戒比丘，不得動轉。是故律本說，制不慚愧比丘，慚愧者，得安樂住。若有慚愧比丘樂學法戒，此應作、此不應作。斷滅未來漏者，為不斷五情故，而行惡法，後身墮地獄中，受諸種種苦毒，非直一受而已，輪轉在中無央數劫。如來為此說戒斷此因緣，未信心者令信，如來所以結戒，若善比丘隨順戒律威儀具足，若未信心見之即生信心，而作是言：『此沙門釋家種子，勤心精進、難作能作、所作極重。』見如是作已而生信心。若外道見毗尼藏而作是言：『佛諸比丘亦有圍陀，如我無異。』而生敬心。是故律本所說，未信令信，已信者令增長。

「若有信心出家，隨禁戒所說，人見所行甚為恭敬。又言：『云何盡形壽日止一食而修梵行，護持禁戒，見如是已信心增長。』是故律

【現代漢語翻譯】現代漢語譯本：僧眾舉行布薩（Posadha，佛教的齋戒儀式）和自恣（Pavarana，僧眾互相檢舉過失的儀式），有慚愧心的比丘能夠得到安樂。這是什麼原因呢？因為他們能夠聽聞禪定和三昧（Samadhi，專注的狀態）。沒有慚愧心的比丘則不能，因為他們會受到煩惱的侵擾。所以律藏中說，有慚愧心的比丘能夠得到安樂，因為他們斷除了今生的煩惱和漏失。今生的煩惱和漏失，就是不能守護五根（眼、耳、鼻、舌、身），從而在今生做出不清凈的行為，或者被人捉拿、毆打、殺害，或者自己後悔。像這樣種種的苦惱都斷除了，才能得到解脫。佛陀制定戒律來制止沒有慚愧心的比丘，沒有慚愧心的人，就會破戒。佛陀還說：『已經做了不善的事情，卻不感到羞恥，對於這樣的人，佛陀要加以制止。』如果如來制定了戒律之後，做了惡事的人反而反問他人：『你看到我做了什麼？聽到了什麼？我有什麼罪過？』像這樣惱亂僧眾。如果僧團要結罪，僧眾就會用毗尼法（Vinaya，戒律）來呵責破戒的比丘，使他不能動搖。所以律藏中說，制定戒律是爲了制止沒有慚愧心的比丘，有慚愧心的人，才能安樂地居住。如果有慚愧心的比丘樂於學習佛法和戒律，知道什麼應該做，什麼不應該做。斷滅未來煩惱和漏失的原因，就是因為不能守護五根，從而做出惡行，後世墮入地獄之中，遭受種種的痛苦，不是僅僅一次，而是在其中輪轉無數劫。如來爲了這個原因而說戒，斷除這個因緣，使沒有信心的人產生信心。如來之所以要制定戒律，是因為如果善良的比丘能夠隨順戒律，威儀具足，沒有信心的人見到他們，就會生起信心，並且這樣說：『這些沙門（Sramana，出家修行者）是釋迦牟尼佛的後代，他們勤奮精進，難做的事情能夠做到，所做的事情非常重要。』見到他們這樣做之後，就會生起信心。如果外道（非佛教徒）見到毗尼藏（Vinaya Pitaka，戒律藏），就會這樣說：『佛陀的比丘也有圍陀（Veda，吠陀，古印度教的經典），和我們沒有什麼不同。』從而生起敬心。所以律藏中所說，是爲了使沒有信心的人產生信心，已經有信心的人增長信心。若有信心而出家，隨順禁戒所說，人們見到他們的行為，會非常恭敬。又會說：『為什麼他們能夠盡形壽（終身）每日只吃一餐，並且修習梵行（Brahmacharya，清凈的行為），護持禁戒？』見到這些之後，信心就會增長。所以律藏中說。

【English Translation】 English version: Monks observe Posadha (a Buddhist day of fasting and observance) and Pavarana (a ceremony of confession and reconciliation). A monk with shame and remorse obtains happiness. Why is that? Because they are able to hear about Dhyana (meditation) and Samadhi (a state of concentrated awareness). A monk without shame and remorse cannot, because they are disturbed by afflictions. Therefore, the Vinaya (monastic code) says that a monk with shame and remorse obtains happiness because they cut off the afflictions and outflows of this life. The afflictions and outflows of this life are the failure to guard the five senses (eye, ear, nose, tongue, body), thus engaging in impure conduct in this very life, or being caught, beaten, killed, or regretting their actions. In this way, all kinds of suffering are cut off, enabling liberation. The Buddha established precepts to restrain monks without shame and remorse. Those without shame and remorse break the precepts. Furthermore, it is said: 'Having committed unwholesome deeds, yet feeling no shame, such a person is restrained by the Buddha.' If, after the Tathagata (Buddha) has established a precept, someone who has committed evil deeds instead questions others: 'What did you see me do? What did you hear? What crime have I committed?' Thus, they disturb the Sangha (monastic community). If the Sangha is to impose a penalty, they will use the Vinaya to rebuke the precept-breaking monk, so that they cannot waver. Therefore, the Vinaya says that establishing precepts is to restrain monks without shame and remorse; those with shame and remorse can dwell in peace. If a monk with shame and remorse delights in learning the Dharma (teachings) and the precepts, knowing what should be done and what should not be done. The reason for cutting off future afflictions and outflows is because of the failure to guard the five senses, thus engaging in evil deeds, and in future lives falling into hell, enduring all kinds of suffering, not just once, but revolving within it for countless eons. The Tathagata, for this reason, speaks the precepts, cutting off this cause, so that those without faith may gain faith. The reason why the Tathagata establishes precepts is that if virtuous monks follow the precepts and are complete in their deportment, those without faith, seeing them, will generate faith, and say: 'These Sramanas (wandering ascetics) are descendants of Shakyamuni Buddha, they are diligent and energetic, able to do what is difficult, and what they do is extremely important.' Seeing them act in this way, they will generate faith. If non-Buddhists see the Vinaya Pitaka (the collection of monastic rules), they will say: 'The Buddha's monks also have Vedas (ancient Indian scriptures), no different from us.' Thus, they will generate respect. Therefore, as the Vinaya says, it is to cause those without faith to gain faith, and those who already have faith to increase their faith. If someone with faith leaves home (ordains), following what the precepts say, people will see their conduct and be very respectful. They will also say: 'How can they, for their entire life, eat only one meal a day and practice Brahmacharya (celibacy), upholding the precepts?' Seeing this, their faith will increase. Therefore, the Vinaya says.

本所說，已信者令增長。令正法久住者，正法有三種。何謂為三？一者、學正法久住，二者、信受正法久住，三者、得道正法久住。」

問曰：「何謂學正法久住？」

答曰：「學三藏一切久住。佛所說，是名正法。於三藏中，十二頭陀、十四威儀、八十二大威儀戒、禪定三昧，是名信受正法久住。四沙門道果及涅槃者，是名得道正法久住。如來結戒故，令比丘隨順；若隨順者，具足而得聖利，是故學為初正法久住。為愛重律者，有結戒故，覆藏毗尼、棄捨毗尼、調直毗尼、結戒毗尼，此四毗尼極為愛重。是故律本所說，愛重毗尼藏。」

法師曰：「以一切語句，若初中后句，汝自當知，于戒中罪福，比丘應學。是故律本說，佛語諸比丘：『汝當說戒。』問曰：『此語云何？』佛語比丘：『我已結戒，汝當說、當持、當學、當教餘人，作如是說：「若比丘行淫慾法，得波羅夷罪，不得共住。」如是斷根法，堅固作已，初結波羅夷，為欲隨結獼猴，今說其根本。』如是佛以為聲聞弟子結戒，是故律本所說，為諸比丘結戒。」

初結品竟。

法師曰：「若句義難解者，我今當說。爾時有一比丘，此句義易解。以飲食誘獼猴者，是時大林中多諸比丘行慈悲心，為慈悲故，多畜生無所畏，獐鹿

【現代漢語翻譯】現代漢語譯本：本經所說，是爲了讓已生信者增長信心。爲了讓正法長久住世，正法有三種。哪三種呢？第一，學習正法使正法長久住世；第二，信受正法使正法長久住世；第三，證得正法使正法長久住世。

問：『什麼叫做學習正法使正法長久住世？』

答：『學習三藏（Tipitaka）一切法義，使其長久住世。佛陀所說，就叫做正法。在三藏中，十二頭陀行（dhutanga，苦行）、十四威儀、八十二種大威儀戒、禪定三昧（samadhi），這叫做信受正法使正法長久住世。四沙門道果（sramanaphala，證果）以及涅槃（Nirvana），這叫做證得正法使正法長久住世。如來（Tathagata）制定戒律，所以讓比丘（bhikkhu）隨順；如果隨順戒律，就能具足獲得聖人的利益，因此學習戒律是最初使正法長久住世的方法。對於珍愛戒律的人來說，因為有制定戒律的緣故，所以要覆蓋隱匿違犯的毗尼（vinaya，戒律）、棄捨違犯的毗尼、調直違犯的毗尼、制定戒律的毗尼，這四種毗尼要極其珍愛。因此律本上說，要珍愛毗尼藏（vinayapitaka）。』

法師說：『對於一切語句，無論是初句、中句還是后句，你們自己應當明白，對於戒律中的罪與福，比丘應當學習。因此律本上說，佛陀告訴諸位比丘：『你們應當說戒。』問：『這話是什麼意思？』佛陀告訴比丘：『我已經制定了戒律，你們應當說、應當持、應當學、應當教導他人，像這樣說：「如果比丘行淫慾法，就犯了波羅夷罪（parajika，斷頭罪），不得與僧團共住。」像這樣斷絕根本的法，堅固地做了之後，最初制定波羅夷罪，是爲了隨後制定與獼猴相關的戒律，現在說它的根本。』像這樣佛陀為聲聞弟子（sravaka）制定戒律，因此律本上說，是爲了諸位比丘制定戒律。』

初結品結束。

法師說：『如果句子的意義難以理解，我現在就來解釋。當時有一位比丘，這句子的意義容易理解。用飲食引誘獼猴，那時大林中有很多比丘行慈悲心，因為慈悲的緣故，很多畜生都不害怕，比如獐鹿。

【English Translation】 English version: What is said here is to increase the faith of those who already believe. To make the True Dharma (Saddharma) long endure, there are three things. What are the three? First, studying the True Dharma makes the True Dharma long endure; second, believing and accepting the True Dharma makes the True Dharma long endure; third, attaining the True Dharma makes the True Dharma long endure.

Question: 'What is meant by studying the True Dharma to make the True Dharma long endure?'

Answer: 'Studying all the teachings of the Tipitaka (three baskets) makes it long endure. What the Buddha (Buddha) said is called the True Dharma. Within the Tipitaka, the twelve dhutangas (ascetic practices), the fourteen deportments, the eighty-two great deportment precepts, and samadhi (meditative absorption), this is called believing and accepting the True Dharma to make the True Dharma long endure. The four sramanaphalas (fruits of asceticism) and Nirvana (liberation), this is called attaining the True Dharma to make the True Dharma long endure. Because the Tathagata (Thus Gone One) established the precepts, he made the bhikkhus (monks) follow them; if they follow the precepts, they will fully obtain the benefits of the saints, therefore studying the precepts is the initial way to make the True Dharma long endure. For those who cherish the Vinaya (monastic discipline), because of the establishment of the precepts, they should cover and conceal violations of the Vinaya, abandon violations of the Vinaya, rectify violations of the Vinaya, and establish the precepts of the Vinaya; these four aspects of the Vinaya should be greatly cherished. Therefore, the Vinaya text says to cherish the Vinaya Pitaka (basket of discipline).'

The Dharma Master said: 'Regarding all statements, whether they are the beginning, middle, or end, you should understand for yourselves that bhikkhus should learn about the merits and demerits within the precepts. Therefore, the Vinaya text says that the Buddha told the bhikkhus: 'You should recite the precepts.' Question: 'What does this mean?' The Buddha told the bhikkhus: 'I have already established the precepts, you should recite them, uphold them, study them, and teach them to others, saying like this: 'If a bhikkhu engages in sexual activity, he commits the parajika (defeat) offense and cannot live with the Sangha (community).' After firmly establishing this root-cutting law, the initial establishment of the parajika offense was to subsequently establish the precepts related to the monkey; now its root is being explained.' In this way, the Buddha established the precepts for his sravaka (listeners) disciples, therefore the Vinaya text says that the precepts were established for the bhikkhus.'

End of the First Establishment Chapter.

The Dharma Master said: 'If the meaning of a sentence is difficult to understand, I will now explain it. At that time, there was a bhikkhu; the meaning of this sentence is easy to understand. Using food to entice the monkey, at that time, there were many bhikkhus in the great forest practicing loving-kindness, and because of their loving-kindness, many animals were fearless, such as deer.

獼猴、孔雀翡翠雁雉諸雜禽獸，于禪房前經行遊戲。是時有一比丘，于獼猴群有一雌獼猴，形狀肥壯可愛，此比丘以飲食誘，共行不凈法，是比丘行不凈法。遊行觀看房舍者，諸比丘從余國來問訊世尊，因而往到此。是時比丘早朝得阿揵多食(漢言客比丘食)，食竟而作是念：『我等宜往觀諸比丘房舍。』是故律本言，往觀房舍，往至諸比丘所。是獼猴先與一比丘作不凈行，獼猴見諸比丘來，意謂諸比丘悉如先比丘無異，即往到諸比丘所，而以欲心行調，如先所共行淫比丘無異，到已便以欲根向諸比丘，現其淫相，舉尾現示待。恐諸比丘皆有淫意。于久不見，便自作其淫形狀，示諸比丘。諸比丘知獼猴欲為淫事，諸比丘言：『我等可在屏處，伺乞食道人還，當見其所行。』定是長老，定者實不虛，如劫盜人具收其藏不敢隱蔽。實為長老不作如此耶？女人慾根、畜生女根不異，佛所結戒皆為此事。人女見者，若見若捉若摩，所為不凈行者，畜生女亦如是，一切作悉是惡法。汝長老，汝以此方便而作，乃至共畜生，得波羅夷罪，不應共住。若共畜生女以作不凈行，亦言成波羅夷罪。」

法師曰：「隨結令得堅固，戒有二法，一者、世間自然罪，二者、違聖人語得罪。若心崇于惡法者，即是世間自然罪法，餘者如來所

【現代漢語翻譯】現代漢語譯本獼猴、孔雀、翡翠雁、雉等各種禽獸，在禪房前走來走去，嬉戲玩耍。當時有一位比丘，看到獼猴群中有一隻雌獼猴，體態肥壯，非常可愛，這位比丘就用食物引誘它，與它行了不凈之法。這位比丘做了這樣的事情。觀看房舍的比丘們，是從其他國家來拜見世尊的，因此順便來到了這裡。當時，這位比丘早上得到了阿揵多食（漢譯為客比丘食），吃完后就想：『我們應該去參觀一下其他比丘的房舍。』所以律本上說，他們去參觀房舍，來到了各位比丘的住所。這隻獼猴之前曾與一位比丘行過不凈之行，獼猴看到這些比丘來了，以為這些比丘都和之前的比丘一樣，於是就走到這些比丘面前，用情慾挑逗，就像之前和它行淫的比丘一樣，來到他們面前，就用它的性器官對著比丘們，展示它的淫相，翹起尾巴示意。它恐怕這些比丘都有淫慾之意。因為很久沒有見到，就自己做出淫慾的姿態，展示給比丘們看。比丘們知道獼猴想要行淫事，比丘們說：『我們可以在隱蔽的地方，等乞食的道人回來，看看他會怎麼做。』確定是長老，『定』意味著真實不虛，就像強盜把所有贓物都拿出來，不敢隱藏一樣。真的是長老，難道會做這樣的事嗎？女人性器官和畜生女的性器官沒有區別，佛所制定的戒律都是爲了防止這類事情。如果有人見到人女，無論是看、摸、還是進行其他不凈之行，對畜生女也一樣，所有這些行為都是惡法。你這位長老，你用這種方式做了這樣的事，甚至和畜生行淫，犯了波羅夷罪，不應該再一起居住。如果和畜生女行不凈之行，也算是犯了波羅夷罪。法師說：『隨順戒律，使其堅固，戒律有兩種，一是世間自然之罪，二是違背聖人之語而得罪。如果內心崇尚惡法，那就是世間自然之罪，其餘的都是如來所制定的。』

【English Translation】 English version Monkeys, peacocks, emerald geese, pheasants, and various other birds and beasts were walking and playing in front of the meditation hall. At that time, there was a Bhikkhu (Buddhist monk), who saw a female monkey in the monkey group, who was plump and lovely. This Bhikkhu lured her with food and engaged in impure acts with her. This Bhikkhu committed this unwholesome act. The Bhikkhus who were observing the dwellings had come from other countries to pay respects to the World Honored One (Buddha), and thus came to this place. At that time, this Bhikkhu received Āgantuka-bhojana (guest Bhikkhu's food) in the early morning. After eating, he thought: 'We should go and observe the dwellings of the other Bhikkhus.' Therefore, the Vinaya (monastic code) states that they went to observe the dwellings, and arrived at the places of the Bhikkhus. This monkey had previously engaged in impure conduct with one Bhikkhu. When the monkey saw these Bhikkhus coming, it thought that all the Bhikkhus were no different from the previous Bhikkhu. So, it went to the Bhikkhus and behaved seductively, just like it had done with the Bhikkhu with whom it had previously engaged in sexual intercourse. Having arrived, it presented its sexual organ to the Bhikkhus, displaying its lustful appearance, raising its tail to show itself. It feared that all the Bhikkhus had lustful intentions. Because it had not seen them for a long time, it made its own sexual gestures, showing them to the Bhikkhus. The Bhikkhus knew that the monkey wanted to engage in sexual acts. The Bhikkhus said: 'We can go to a secluded place and wait for the alms-seeking ascetic to return, and see what he does.' It is certain that he is an Elder (senior monk). 'Certain' means true and not false, like a robber who brings out all his stolen goods and dares not hide them. Is he really an Elder, and would he do such a thing? There is no difference between a woman's sexual organ and a female animal's sexual organ. The precepts established by the Buddha are all to prevent such things. If someone sees a human woman, whether seeing, touching, or caressing, and engages in impure conduct, it is the same with a female animal. All such actions are evil. You, Elder, you did such a thing in this way, even engaging in sexual intercourse with an animal, you have committed a Pārājika (defeat) offense, and should not live together. If you engage in impure conduct with a female animal, it is also said to be a Pārājika offense. The Dharma Master (teacher) said: 'Follow the precepts and make them firm. There are two kinds of precepts: one is the natural sin of the world, and the other is the sin of violating the words of the Sage (Buddha). If the mind reveres evil, that is the natural sin of the world, and the rest are what the Tathāgata (Buddha) has established.'

結戒罪，於世法隨制，以斷結令堅固，唯除夢中，于夢中不犯。制中隨結無性罪，展轉食、別眾食，無性罪隨結，不犯如是世間法。如是如來以為諸比丘隨結戒已。」

獼猴品竟。

「今起余法，悉是因拔阇子而起，如調達得拔阇子部黨而破和合僧，此是拔阇子起。又佛涅槃后一百歲，而作非法、非毗尼、非佛教，皆是拔阇子起。如律本所說，佛已結戒竟，拔阇子恣食恣眠已而生欲意，又不捨戒、行淫慾法，而後眷屬壞敗。壞敗者，各迸散為王所罰，或死亡別離，是名眷屬壞敗。或病苦逼迫。病者，身體羸損，以羸損故，而生大苦。『大德阿難！我等非譭謗如來者，不說如來罪，不誹謗法，不毀眾僧。我輩自毀身，無福德、無威風。今當修持正法者，三十八觀法。我等輩次第而觀菩提法者，此是阿羅漢道。慧因修集者，令增長。我等而住者，棄捨白衣所住，住清凈處無所餘作。』阿難答言：『善哉！』是時阿難不知他心，但聞發大誓言。若得如是極為大善，是故阿難答言：『善哉！』無有是處，此語斷。若應果者，即言有處，以無果故，而無是處，是故佛答阿難：『無有是處。』如來已觀拔阇子等無有因緣，若佛與拔阇子等具足戒者，此等已得波羅夷罪，不應共住。是故律本所說，無有是處，若至莫與具

【現代漢語翻譯】現代漢語譯本關於結戒之罪，在世俗法律中會根據情況制定相應的規定，目的是通過斷除煩惱結使來使戒律更加堅固，但夢中行為除外，在夢中不會犯戒。在戒律制定中，有些罪行本身並沒有罪性，只是隨煩惱結使而產生，例如輾轉相食、別眾食等。這些無罪性的行為，只要是隨煩惱結使而起，就不算違犯世間法。如來就是這樣為眾比丘制定隨結戒的。'

獼猴品結束。

'現在開始講述其他的法，這些法都是因為跋阇子（Vajjiputtakas，佛教部派之一）而產生的。例如提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）因為得到跋阇子部黨的支援而破壞僧團的和合，這就是跋阇子引起的。又如佛陀涅槃后一百年，他們所作的非法、非毗尼（Vinaya，戒律）、非佛教的行為，也都是跋阇子引起的。正如律本所說，佛陀結戒之後，跋阇子放縱飲食睡眠，然後生起淫慾之念，又不捨戒，行淫慾之法，最終導致眷屬壞敗。所謂壞敗，就是指眷屬各自逃散，被國王懲罰，或者死亡離別，這就是眷屬壞敗。或者遭受病苦的逼迫。所謂病，就是身體虛弱，因為虛弱的緣故，而產生巨大的痛苦。他們說：『大德阿難（Ananda，佛陀的十大弟子之一）！我們不是誹謗如來的人，不說如來的罪過，不誹謗佛法，不譭謗僧眾。我們只是自己毀壞自身，沒有福德，沒有威望。現在應當修持正法，修習三十八觀法。我們這些次第修習菩提法的人，這就是阿羅漢（Arhat，已證悟的聖者）之道。通過智慧來修集善因，使之增長。我們這些修行人，應當棄捨白衣（在家居士）所居住的地方，住在清凈之處，不再做其他的事情。』阿難回答說：『善哉！』當時阿難不知道他們的真實想法，只是聽到他們發下大誓願。如果能得到如此極大的善果，那當然是好事，所以阿難回答說：『善哉！』但這是不合道理的，這句話應該被否定。如果他們是應果之人，就會說『有道理』，但因為他們沒有證果，所以說『沒有道理』，因此佛陀回答阿難：『沒有道理。』如來已經觀察到跋阇子等人沒有證果的因緣，如果佛陀為跋阇子等人授具足戒，這些人已經犯了波羅夷（Parajika，斷頭罪），不應該共同居住。所以律本上說，『沒有道理』，如果到了不應該授具足戒的時候，就不要授戒。

【English Translation】 English version Regarding offenses related to the establishment of precepts, worldly laws are formulated according to circumstances to strengthen the precepts by severing the bonds of defilements. However, actions in dreams are excluded; one does not commit offenses in dreams. Within the establishment of precepts, some offenses are not inherently sinful but arise from defilements, such as eating food passed around or eating separately from the group. These offenses without inherent sinfulness, if arising from defilements, do not constitute violations of worldly laws. This is how the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) established the precepts related to defilements for the monks.'

The Monkey Chapter concludes.

'Now, other teachings are being initiated, all of which arise because of the Vajjiputtakas (Vajjiputtakas, one of the Buddhist schools). For example, Devadatta (Devadatta, Buddha's cousin who tried to split the Sangha) broke the harmony of the Sangha by gaining the support of the Vajjiputtaka faction. This was caused by the Vajjiputtakas. Furthermore, one hundred years after the Buddha's Nirvana (Nirvana, the state of enlightenment), their actions that were not in accordance with the Dharma (Dharma, the teachings of the Buddha), not in accordance with the Vinaya (Vinaya, the code of monastic discipline), and not in accordance with the Buddha's teachings were all caused by the Vajjiputtakas. As stated in the Vinaya texts, after the Buddha established the precepts, the Vajjiputtakas indulged in eating and sleeping, and then lustful thoughts arose. They did not renounce their vows and engaged in sexual practices, which eventually led to the ruin of their followers. Ruin means that the followers scattered, were punished by the king, or died and separated. This is called the ruin of followers. Or they were oppressed by the suffering of illness. Illness means that the body becomes weak, and because of this weakness, great suffering arises. They said: 'Venerable Ananda (Ananda, one of the ten great disciples of the Buddha)! We are not those who slander the Tathagata, do not speak of the Tathagata's faults, do not slander the Dharma, and do not slander the Sangha (Sangha, the monastic community). We are only destroying ourselves, without merit, without prestige. Now we should uphold the true Dharma, practice the thirty-eight contemplations. We, who practice the Bodhi (Bodhi, enlightenment) Dharma in sequence, this is the path of the Arhat (Arhat, an enlightened being). Those who cultivate the cause of wisdom should increase it. We, who dwell here, should abandon the dwellings of laypeople (lay followers) and dwell in pure places, doing nothing else.' Ananda replied: 'Excellent!' At that time, Ananda did not know their true intentions but only heard them making great vows. If such great good results could be obtained, that would be good, so Ananda replied: 'Excellent!' But this is not reasonable; this statement should be negated. If they were those who had attained the fruit, they would say 'It is reasonable,' but because they have not attained the fruit, they say 'It is not reasonable.' Therefore, the Buddha replied to Ananda: 'It is not reasonable.' The Tathagata has already observed that the Vajjiputtakas and others do not have the conditions for attaining the fruit. If the Buddha were to give the full ordination to the Vajjiputtakas and others, these people would have already committed the Parajika (Parajika, expulsion offense), and they should not live together. Therefore, the Vinaya texts say, 'It is not reasonable.' If it is not the appropriate time to give full ordination, then do not give it.

足戒，若眾僧與具足戒者，非清凈法，不成沙門，于沙彌地而住。若住沙彌地者，尊重正法所修而得，佛以憐愍此等故，不與具足戒，亦與具足戒。何以故？為不破戒故，于清凈法中恭敬尊重，此有因不久得道。是故律本說，若出家者，與具足戒，不與具足戒，此三法已具，如來為欲結戒，告諸比丘：『汝當如是說戒。』若比丘不應共住。」

法師曰：「此律本已具，我今當分別說。若者總名，不屬一人。」

法師曰：「于戒句中、于戒本中、于問難中，若欲知者，有四毗尼應當知。諸大德有神通者，抄出令人知。爾時集眾時。」

問曰：「何謂為四？」

「一者本，二者隨本，三者法師語，四者自意。」

問曰：「何謂為本？」

「一切律藏是名本。」

「何謂隨本？」

「四大處名為隨本。佛告諸比丘：『我說不凈而不制，然此隨入不凈，于凈不入，是名不凈。』佛告諸比丘：『我說不凈而不制，然此隨入凈，是名凈。』佛告諸比丘：『我說聽凈，然此隨入不凈，于凈不入，此于汝輩不凈。』佛告諸比丘：『我說聽凈，然此隨入凈，于汝輩凈，是名四大處。』」

問曰：「何謂法師語？」

答曰：「集眾五百阿羅漢時，佛先說本，五百阿羅漢廣分

【現代漢語翻譯】現代漢語譯本：如果受具足戒（Bhikkhu ordination）的人，或者為僧眾授具足戒的人，行為不清凈，就不能成為真正的沙門（釋迦牟尼佛的弟子），只能停留在沙彌（novice monk）的階段。如果停留在沙彌階段，是因為他們尊重正法並努力修行才得到的。佛陀因為憐憫這些人，所以有時不給他們授具足戒，有時又給他們授具足戒。為什麼呢？爲了讓他們不破戒，讓他們在清凈的佛法中保持恭敬和尊重，這樣他們就有機會在不久的將來得道。因此，律本上說，對於出家的人，有時授具足戒，有時不授具足戒。當這三種情況都具備時，如來（Tathagata）爲了制定戒律，告訴眾比丘（Bhikkhus）：『你們應當這樣說戒。』如果比丘不應該與不清凈的人同住。』

法師說：『這些律本已經具備，我現在來分別解釋。『若者』是總稱，不屬於任何一個人。』

法師說：『在戒律的語句中、在戒本中、在問難中，如果想要了解，有四種毗尼（Vinaya，戒律）應當知道。各位有神通的大德，請抄錄下來讓大家知道。』當時是僧眾集會的時候。

問：『什麼是四種毗尼？』

答：『第一是本，第二是隨本，第三是法師語，第四是自意。』

問：『什麼是本？』

答：『一切律藏都叫做本。』

問：『什麼是隨本？』

答：『四大處叫做隨本。佛告訴眾比丘：『我說有些不凈的事情，雖然沒有明令禁止，但如果隨順這些不凈的事情，就會進入不凈的狀態，而無法進入清凈的狀態，這叫做不凈。』佛告訴眾比丘：『我說有些不凈的事情，雖然沒有明令禁止，但如果隨順這些事情，反而會進入清凈的狀態，這叫做清凈。』佛告訴眾比丘：『我說有些事情聽起來是清凈的，但如果隨順這些事情，就會進入不凈的狀態，而無法進入清凈的狀態，這對你們來說是不清凈的。』佛告訴眾比丘：『我說有些事情聽起來是清凈的，但如果隨順這些事情，就會進入清凈的狀態，這對你們來說是清凈的，這叫做四大處。』

問：『什麼是法師語？』

答：『在五百阿羅漢（Arhats）集會的時候，佛先說了根本的戒律，然後五百阿羅漢再廣泛地解釋。』

【English Translation】 English version: If someone receiving the full ordination (Bhikkhu ordination), or those giving the full ordination to the Sangha (monastic community), are not pure in their conduct, they cannot become true Shramanas (disciples of Shakyamuni Buddha), and can only remain in the stage of a Shramanera (novice monk). If they remain in the Shramanera stage, it is because they respect the Dharma (teachings) and strive to practice. The Buddha, out of compassion for these individuals, sometimes does not grant them full ordination, and sometimes does grant it. Why? It is to prevent them from breaking the precepts, and to allow them to maintain reverence and respect within the pure Dharma, so that they may have the opportunity to attain enlightenment in the near future. Therefore, the Vinaya (monastic code) states that for those who have left home, sometimes full ordination is given, and sometimes it is not. When these three conditions are met, the Tathagata (Thus Gone One), in order to establish the precepts, tells the Bhikkhus (monks): 'You should recite the precepts in this way.' If a Bhikkhu should not live with those who are impure.'

The Dharma master said: 'These Vinaya texts are already complete, and I will now explain them separately. 'If' is a general term and does not belong to any one person.'

The Dharma master said: 'Within the phrases of the precepts, within the Vinaya text, and within the questions and answers, if you wish to understand, there are four Vinayas (rules of discipline) that you should know. Those great virtuous ones with supernatural powers, please transcribe them and let everyone know.' This was during a gathering of the Sangha.

Question: 'What are the four Vinayas?'

Answer: 'The first is the root, the second is according to the root, the third is the Dharma master's words, and the fourth is one's own interpretation.'

Question: 'What is the root?'

Answer: 'All the Vinaya Pitaka (collection of monastic rules) is called the root.'

Question: 'What is according to the root?'

Answer: 'The four great references are called according to the root. The Buddha told the Bhikkhus: 'I speak of some impure things, but do not prohibit them. However, if one follows these impure things, one will enter an impure state and will not be able to enter a pure state. This is called impure.' The Buddha told the Bhikkhus: 'I speak of some impure things, but do not prohibit them. However, if one follows these things, one will enter a pure state. This is called pure.' The Buddha told the Bhikkhus: 'I speak of some things that sound pure, but if one follows these things, one will enter an impure state and will not be able to enter a pure state. This is impure for you.' The Buddha told the Bhikkhus: 'I speak of some things that sound pure, but if one follows these things, one will enter a pure state. This is pure for you. These are called the four great references.'

Question: 'What are the Dharma master's words?'

Answer: 'When five hundred Arhats (enlightened beings) gathered, the Buddha first spoke the fundamental precepts, and then the five hundred Arhats explained them extensively.'

別流通，是名法師語。」

問曰：「何謂自意？」

答曰：「置本、置隨、置法師語，以意度，用方便度，以修多羅廣說、以阿毗曇廣說、以毗尼廣說，以法師語者，是名自意。」

又問：「此義云何？」

「莫輒取而行，應先觀根本已，次觀句義，一一分別共相度量，后觀法師語，若與文句等者而取，若觀不等莫取，是名自意。從自意者，法師語堅強，法師語應觀，隨本文句俱等，應當取；若文句不等，勿取。從法師語，隨本堅強，若觀隨本文義等者，應當取；若不等，莫取。從隨本本皆強堅，不可動搖，如眾僧羯磨，亦如佛在世無異。」

法師曰：「若觀隨本不能自了者，應觀修多羅，本義疏俱等者取。」

法師曰：「有二比丘共相詰問，一比丘言凈，第二比丘言不凈，更觀本及隨本，若本與隨本，言凈者善，若言不凈莫取。若一比丘觀本已凈，又文義證多，第二比丘文義寡少，應從第一比丘語。」

法師曰：「若二比丘文義俱等者，應反覆思惟籌量義本，應可取、不可取，此是學四種毗尼人。若律師者，有三法者然後成就。」

問曰：「何謂為三？」

答曰：「一者、于本諷誦通利句，義辯習文字不忘，此是一法。第二者、于律本中堅持不雜。三者、

【現代漢語翻譯】現代漢語譯本：不要隨意傳播，這只是法師的個人見解。'

問：'什麼是自意？'

答：'放下根本（Mula，指律藏的根本條文）、放下隨本（Anubandha，指對根本條文的解釋和引申）、放下法師的說法，用自己的理解去衡量，用方便之法去衡量，用修多羅（Sutra，經藏）廣為解說，用阿毗曇（Abhidhamma，論藏）廣為解說，用毗尼（Vinaya，律藏）廣為解說，用法師的說法來輔助，這叫做自意。'

又問：'這個自意是什麼意思呢？'

答：'不要輕易地拿來就用，應該先觀察根本，然後觀察語句的含義，一一分別，共同衡量，最後觀察法師的說法，如果與經文語句相符，就可以採用；如果觀察到不相符，就不要採用，這叫做自意。遵循自意的人，法師的說法就變得堅強有力，法師的說法應該被觀察，如果與經文語句都一致，就應當採用；如果經文語句不一致，就不要採用。遵循法師的說法，以根本為堅強後盾，如果觀察到與經文含義一致，就應當採用；如果不一致，就不要採用。遵循根本，根本是最堅強有力的，不可動搖，就像僧團的羯磨（Karma，僧團的議事程式），也像佛陀在世時一樣沒有差別。'

法師說：'如果觀察隨本（Anubandha）不能自己明白，應該觀察修多羅（Sutra），如果根本的含義和疏解都一致，就採用。'

法師說：'有兩個比丘互相辯論，一個比丘說是清凈的，第二個比丘說是不清凈的，再觀察根本和隨本，如果根本和隨本都說是清凈的，那就好，如果說是不清凈的就不要採用。如果一個比丘觀察根本后認為是清凈的，而且經文含義的證據很多，第二個比丘的經文含義證據很少，應該聽從第一個比丘的說法。'

法師說：'如果兩個比丘的經文含義證據都一樣多，應該反覆思考，衡量義理的根本，應該可以採用還是不可以採用，這是學習四種毗尼（Vinaya）的人應該做的。如果是律師（Vinaya master），具備三種條件才能成就。'

問：'哪三種條件呢？'

答：'第一，對於律本能夠流暢地背誦，通達句義，熟悉文字而不忘記，這是第一種條件。第二，對於律本能夠堅持不混雜。第三，……'

【English Translation】 English version: 'Do not circulate this widely; it is merely the words of a Dharma master.'

Question: 'What is meant by 'one's own understanding'?'

Answer: 'Set aside the Mula (root text, referring to the fundamental rules of the Vinaya), set aside the Anubandha (commentary, referring to the explanations and extensions of the root text), set aside the words of the Dharma master, and measure with your own understanding, measure with expedient means, explain widely with the Sutras (discourses), explain widely with the Abhidhamma (doctrines), explain widely with the Vinaya (discipline), and use the words of the Dharma master as an aid; this is called 'one's own understanding.'

Again, the question: 'What does this 'one's own understanding' mean?'

Answer: 'Do not readily take it and act upon it. One should first observe the Mula, then observe the meaning of the sentences, distinguish each one, measure them together, and finally observe the words of the Dharma master. If they agree with the text and sentences, then adopt them; if they are observed to disagree, do not adopt them. This is called 'one's own understanding.' For those who follow their own understanding, the words of the Dharma master become strong and reliable. The words of the Dharma master should be observed; if they agree with both the text and the sentences, they should be adopted; if the text and sentences disagree, do not adopt them. Following the words of the Dharma master, with the Mula as a strong foundation, if it is observed to agree with the meaning of the text, it should be adopted; if it disagrees, do not adopt it. Following the Mula, the Mula is always strong and firm, unshakeable, like the Sangha's Karma (ecclesiastical acts), and no different from when the Buddha was in the world.'

The Dharma master said: 'If one cannot understand by observing the Anubandha, one should observe the Sutras; if the meaning of the Mula and the commentary agree, then adopt it.'

The Dharma master said: 'If two Bhikkhus (monks) are debating with each other, one Bhikkhu says it is pure, and the second Bhikkhu says it is impure, then further observe the Mula and the Anubandha. If the Mula and the Anubandha both say it is pure, then that is good; if they say it is impure, do not adopt it. If one Bhikkhu observes the Mula and considers it pure, and the evidence from the meaning of the text is abundant, while the second Bhikkhu has little evidence from the meaning of the text, one should follow the words of the first Bhikkhu.'

The Dharma master said: 'If the evidence from the meaning of the text is equal for both Bhikkhus, one should repeatedly contemplate and weigh the fundamental meaning, whether it should be adopted or not. This is what those who study the four kinds of Vinaya (discipline) should do. If one is a Vinaya master, they must possess three qualities to be accomplished.'

Question: 'What are the three qualities?'

Answer: 'First, one must be fluent in reciting the Vinaya text, understand the meaning of the sentences, be familiar with the written words, and not forget them; this is the first quality. Second, one must uphold the Vinaya text without mixing it with other things. Third, ...'

從師次第受持，不令忘失。」

問曰：「何謂為本？」

答曰：「一切毗尼藏，是名為本。諷誦通利者，若有人不以次第句問，不假思慮隨問能答。句義辯習者，律本句義善能分別，義及義疏皆悉能解。堅持不雜者，有慚愧意，是名堅持。若無慚愧人，雖多文解義敬重供養，不依法律，是法中蕀刺。何以故？亦能破和合僧，亦能惱僧。有慚愧者，于戒中恒生慚愧，乃可沒命不為供養而破正法；緣有慚愧者，而有戒律。不雜者，于文句中不相雜亂，若有人問者，次第而答，若顛倒律本義及義疏而答，譬如人行刺蕀中難可得度。若有人以此理問者，乃以彼語而答，若能辯者有所問難，隨問而答無所脫落，如以金碗請師子膏，不得漏失，故名不雜。次第從師受持不忘者，優波離從如來受，陀寫俱從優波離受，須提那俱從陀寫俱受，悉伽婆從須那俱受，目揵連子帝須從悉伽婆受，又栴陀跋受，如是師師相承乃至於今，若知如是者，是名堅固受持。若不能得次第盡知師名者，須當知一二名字也。若能具足善三法者，是名律師。若是律師，眾僧集判諸諍事，律師于中先觀六事，安詳而答。」

問曰：「何謂為六？」

答曰：「一者、觀處，二者、觀本，三者、觀文句，四者、觀三假，五者、觀中間罪，六

【現代漢語翻譯】現代漢語譯本：從師父那裡按次第接受並牢記，不要忘記。'

問：'什麼是根本？'

答：'一切《毗奈耶藏》（Vinaya-pitaka，律藏）就是根本。能夠流利背誦的人，如果有人不按次第提問，也能不假思索地隨問隨答。能夠辨析句義的人，對於律本的語句和含義能夠很好地區分，對於經文的意義和註釋都能夠理解。能夠堅持不混淆的人，具有慚愧之心，這叫做堅持。如果沒有慚愧之心的人，即使博學多聞、理解經義、受到尊敬和供養，如果不遵守法律，就是佛法中的荊棘。為什麼呢？因為他們也能破壞僧團的和合，也能惱亂僧眾。有慚愧心的人，對於戒律常常心懷慚愧，寧可犧牲生命也不會爲了供養而破壞正法；因為有慚愧心的人，才會有戒律。不混淆，是指對於經文語句不相互混淆，如果有人提問，能夠按次第回答，如果顛倒律本的意義和註釋來回答，就像行走在荊棘叢中難以通過。如果有人用這種道理來提問，就用那種道理來回答，如果能夠辯論，無論有什麼疑問，都能隨問隨答，沒有遺漏，就像用金碗盛獅子膏，不得漏失，所以叫做不混淆。按次第從師父那裡接受並牢記不忘，就像優波離（Upali，佛陀十大弟子之一，持戒第一）從如來（Tathagata，佛陀的稱號之一）那裡接受，陀寫俱（Dasa-kula）從優波離那裡接受，須提那俱（Sudinna-kula）從陀寫俱那裡接受，悉伽婆（Siggava）從須提那俱接受，目揵連子帝須（Moggallanaputta Tissa）從悉伽婆接受，又從栴陀跋（Candavajji）接受，這樣師師相承直到如今，如果知道這樣，這叫做堅固受持。如果不能完全知道所有師父的名字，也必須知道一兩個名字。如果能夠具足這三種善法，這叫做律師。如果是律師，僧眾集會判斷各種爭端，律師在其中首先觀察六件事，然後安詳地回答。'

問：'什麼是六件事？'

答：'一、觀察地點，二、觀察根本，三、觀察文句，四、觀察三種假設，五、觀察中間罪，六

【English Translation】 English version: 'Receive and uphold [the teachings] in due order from the teacher, not allowing [them] to be forgotten.'

Question: 'What is the root?'

Answer: 'The entire Vinaya-pitaka (the collection of monastic rules) is called the root. One who is fluent in recitation, if asked questions not in order, can answer without thinking, according to the question. One who is skilled in discerning the meaning of sentences is able to distinguish well the sentences and meanings of the Vinaya text, and is able to understand the meaning and commentaries. One who upholds without mixing has a sense of shame; this is called upholding. If one has no sense of shame, even if they are learned, understand the meaning, are respected and offered to, but do not follow the law, they are thorns in the Dharma. Why? Because they can also break the harmony of the Sangha (monastic community) and also annoy the Sangha. One who has a sense of shame constantly feels ashamed in the precepts, and would rather give up their life than break the true Dharma for the sake of offerings; because one has a sense of shame, there are precepts. Not mixing means not mixing up the sentences and phrases in the text. If someone asks a question, answer in order. If one answers by reversing the meaning and commentaries of the Vinaya text, it is like walking in a thorny thicket, difficult to pass through. If someone asks with this principle, then answer with that principle. If one is able to debate, whatever questions are asked, answer without omission, like using a golden bowl to hold lion's fat, not allowing it to leak. Therefore, it is called not mixing. Receiving and upholding in order from the teacher without forgetting is like Upali (one of the ten great disciples of the Buddha, foremost in discipline) receiving from the Tathagata (one of the titles of the Buddha), Dasa-kula receiving from Upali, Sudinna-kula receiving from Dasa-kula, Siggava receiving from Sudinna-kula, Moggallanaputta Tissa receiving from Siggava, and also receiving from Candavajji. Thus, teachers pass it down to each other until now. If one knows this, it is called firmly upholding. If one cannot fully know all the names of the teachers in order, one must know one or two names. If one can fully possess these three good qualities, this is called a Vinaya master. If one is a Vinaya master, when the Sangha gathers to judge various disputes, the Vinaya master first observes six things, and then answers calmly.'

Question: 'What are the six things?'

Answer: 'First, observe the place; second, observe the root; third, observe the sentences; fourth, observe the three assumptions; fifth, observe the intermediate offense; sixth

者、觀無罪。」

問曰：「何謂為觀處？」

答曰：「若草若樹葉，應覆身而來，若不覆身裸形入寺者，得突吉羅。如是觀罪相已，即取律本為證，而滅諍法，是名觀處。」

觀本者，問曰：「何謂為觀本？」

答曰：「若故妄語得波夜提罪，如是五篇罪，於五篇中，可一一觀罪性，即取本為證，而滅諍法，是名觀本。」

「何謂觀文句？」

「身未壞者得偷蘭遮，如是七聚罪相，可一一觀罪性，即取本為證，而滅諍法，是名各觀文句。」

「何謂三？」

「僧伽婆尸沙有三假，波夜提有三假，於三假中觀，即取本為證，而滅諍法。」

「何謂為觀中間罪？」

答曰：「舉火榛得突吉羅罪，如是戒本中，觀中間罪取本為證，而滅諍法，是名為觀中間罪。」

「何謂無罪？」

「不受樂，無盜心，無殺心，無妄語意，無出心，不故作不知，如是一一無罪相觀，以本為證，而滅諍法。若比丘知四毗尼法，又善三法，觀六事已成滅法。若比丘滅法不俱迴轉，如佛在世無異。若比丘犯制戒，即往律師，自有狐疑而便問言：『此事云何？』律師先善觀，若有罪答言有罪，無罪者應答言無罪，可懺悔者語令懺悔，應與阿浮呵那者答言與。若不與當言不

【現代漢語翻譯】現代漢語譯本『觀看』那些沒有罪過的事情。

有人問：『什麼是觀看之處？』

回答說：『如果是草或樹葉，應該遮蓋身體而來。如果（僧人）不遮蓋身體，裸露身體進入寺廟，會犯突吉羅罪（Dukkata，輕罪）。像這樣觀察罪相之後，就拿戒律文字作為證據，來平息爭端，這叫做觀看之處。』

觀看根本，有人問：『什麼是觀看根本？』

回答說：『如果故意說謊，會犯波夜提罪（Payattika，一種較輕的罪）。像這樣五篇罪（指五種戒律類別），在五篇中，可以一一觀察罪的性質，就拿戒律文字作為證據，來平息爭端，這叫做觀看根本。』

『什麼是觀看文句？』

『身體未壞（指未完成某種行為）者，會犯偷蘭遮罪（Thullaccaya，一種較重的罪）。像這樣七聚罪相（指七種戒律類別），可以一一觀察罪的性質，就拿戒律文字作為證據，來平息爭端，這叫做各自觀看文句。』

『什麼是三？』

『僧伽婆尸沙（Sanghabasesa，僧殘罪）有三種假（指三種情況），波夜提（Payattika）有三種假，在三種假中觀察，就拿戒律文字作為證據，來平息爭端。』

『什麼是觀看中間罪？』

回答說：『舉起燃燒的榛樹枝，會犯突吉羅罪（Dukkata）。像這樣在戒本中，觀看中間罪，拿戒律文字作為證據，來平息爭端，這叫做觀看中間罪。』

『什麼是無罪？』

『不接受快樂，沒有盜竊的心，沒有殺害的心，沒有說謊的意圖，沒有出離的心，不是故意裝作不知道。像這樣一一觀察無罪之相，以戒律文字為證據，來平息爭端。如果比丘（Bhikkhu，佛教僧侶）知道四毗尼法（指四種戒律），又精通三法（指三種修行方法），觀察六事（指六種事務）之後，就能成就平息爭端的方法。如果比丘平息爭端的方法不迴轉，就像佛陀在世時一樣沒有區別。如果比丘違犯了戒律，就去請教律師（指精通戒律的僧侶），自己心存疑惑，於是問道：『這件事怎麼樣？』律師首先仔細觀察，如果有罪就回答說有罪，沒有罪的就應該回答說沒有罪，可以懺悔的就告訴他去懺悔，應該給予阿浮呵那（指一種懲罰）的就回答說給予。如果不給予，就應該說不給予。』

【English Translation】 English version 『Observing』 those things that are without offense.

Someone asked: 『What is meant by a place of observation?』

The answer is: 『If it is grass or leaves, one should come covering the body. If (a monk) does not cover the body and enters the temple naked, he commits a Dukkata (minor offense). After observing the characteristics of the offense in this way, one takes the disciplinary text as evidence to resolve the dispute. This is called a place of observation.』

Observing the root, someone asked: 『What is meant by observing the root?』

The answer is: 『If one deliberately lies, one commits a Payattika (a lighter offense). Like this, the five classes of offenses (referring to the five categories of precepts), in the five classes, one can observe the nature of the offense one by one, and take the disciplinary text as evidence to resolve the dispute. This is called observing the root.』

『What is meant by observing the wording?』

『One whose body is not yet corrupted (referring to not completing a certain action) commits a Thullaccaya (a heavier offense). Like this, the seven aggregates of offenses (referring to the seven categories of precepts), one can observe the nature of the offense one by one, and take the disciplinary text as evidence to resolve the dispute. This is called observing the wording individually.』

『What are the three?』

『Sanghabasesa (remaining offenses requiring a meeting of the Sangha) has three pretenses, Payattika has three pretenses. Observing in the three pretenses, one takes the disciplinary text as evidence to resolve the dispute.』

『What is meant by observing the intermediate offense?』

The answer is: 『Raising a burning hazel branch commits a Dukkata. Like this, in the disciplinary text, observing the intermediate offense, one takes the disciplinary text as evidence to resolve the dispute. This is called observing the intermediate offense.』

『What is without offense?』

『Not accepting pleasure, having no intention to steal, having no intention to kill, having no intention to lie, having no intention to renounce, not deliberately pretending not to know. Observing the characteristics of being without offense one by one in this way, one takes the disciplinary text as evidence to resolve the dispute. If a Bhikkhu (Buddhist monk) knows the four Vinaya laws (referring to the four types of precepts) and is proficient in the three Dharmas (referring to the three methods of practice), after observing the six matters (referring to the six affairs), he can achieve the method of resolving disputes. If the Bhikkhu's method of resolving disputes does not revert, it is no different than when the Buddha was in the world. If a Bhikkhu violates the precepts, he goes to the lawyer (referring to a monk proficient in the precepts), and with doubts in his mind, he asks: 『What about this matter?』 The lawyer first observes carefully, and if there is an offense, he answers that there is an offense. If there is no offense, he should answer that there is no offense. If it can be repented, he tells him to repent. If an Afuhena (referring to a punishment) should be given, he answers that it should be given. If it is not given, he should say that it is not given.』

與，見波羅夷罪相，莫道言汝得波羅夷。何以故？初波羅夷淫慾、虛誑妄語其相易現，殺盜二戒其相難知，因細而得從細而解，是故莫向狐疑人道：『汝得波羅夷罪。』若有師者，答言：『汝今可往咨問汝師。』即便遣去，仍往到律師所，而問言：『此罪云何？』若此律師觀其罪相可治，此比丘得律師語已，即還報律師言可治，律師言善哉，隨語而作。若無師者，教問同學，同學若答言可治，還報律師，律師答言善哉。若無同學教問弟子，弟子又答言可治，還報律師，律師言善哉，隨語而作。」

「若弟子見有罪相，莫作是言：『汝得波羅夷罪。』何以故？」

法師曰：「佛出世難得，出家亦難得，受具足戒甚難。語已律師即凈掃灑房舍，令狐疑比丘盡日坐，坐已即與三十禪法，令其自觀。若戒無病，觀者禪法即現，威儀貫通心便入定，坐在定中。若過一日亦不覺知，到瞑律師往至其所，而問言：『長老！心意云何？』答言：『大德！我心意唯有定耳。』律師又言：『長老！出家人甚難，于沙門法慎勿懈怠，皆應修學。若破戒者，入禪心即不定，如坐棘刺。何以故？為悔過火所燒，亦如坐熱石上，不得安定，而復起去。』若律師往到其所而言：『長老！心意云何，為定與不？』答言：『不定。』律師言：

【現代漢語翻譯】現代漢語譯本：如果有人看到別人有犯波羅夷罪（Parajika，斷頭罪）的跡象，不要說：『你犯了波羅夷罪。』為什麼呢？因為初犯的波羅夷罪，比如淫慾、虛誑妄語，其罪相容易顯現；而殺戒、盜戒這兩種罪，其罪相難以知曉。因小事而犯戒，也應從小事上解決。因此，不要對心存疑慮的人說：『你犯了波羅夷罪。』如果這個人有師父，就回答說：『你現在可以去請教你的師父。』然後就讓他離開，讓他去到律師（Vinaya master）那裡，詢問說：『這個罪應該如何處理？』如果這位律師觀察其罪相是可以補救的，這位比丘（bhiksu，和尚）得到律師的答覆后，就回去告訴律師說可以補救，律師說：『很好，就按照（律師的）話去做。』如果沒有師父，就教他去問同學，同學如果回答說可以補救，就回去告訴律師，律師回答說：『很好。』如果沒有同學，就教他去問弟子，弟子也回答說可以補救，就回去告訴律師，律師說：『很好，就按照（律師的）話去做。』如果弟子看到別人有罪相，不要說：『你犯了波羅夷罪。』為什麼呢？」法師說：『佛陀出世很難遇到，出家也很難，受具足戒（upasampada，比丘戒）更是難上加難。』說完，律師就清掃房舍，讓心存疑慮的比丘整天坐在那裡，坐下後就教他三十種禪法，讓他自己觀察。如果戒律沒有問題，觀察者所修的禪法就會顯現，威儀貫通，心便能入定，坐在定中。如果過了一天也不覺得，到傍晚律師去到他那裡，問道：『長老！心意如何？』回答說：『大德！我的心意只有定而已。』律師又說：『長老！出家人很難得，對於沙門（sramana，出家修行者）的修行方法，千萬不要懈怠，都應該修學。如果破戒的人，入禪時心就不能安定，就像坐在帶刺的荊棘上。為什麼呢？因為被悔過的火焰所燒，也像坐在熱石頭上一樣，不得安寧，然後起身離去。』如果律師去到他那裡，問道：『長老！心意如何，是入定了還是沒有入定？』回答說：『沒有入定。』律師說：

【English Translation】 English version: If someone sees signs of another committing a Parajika (Parajika, expulsion offense), do not say, 'You have committed a Parajika.' Why? Because the initial Parajika offenses, such as lustful desires and false, lying speech, are easy to discern. However, the precepts against killing and stealing are difficult to know. Offenses arising from small matters should be resolved from small matters. Therefore, do not say to someone with doubts, 'You have committed a Parajika.' If the person has a teacher, answer, 'You may now go and consult your teacher.' Then send him away to the Vinaya master (Vinaya master), and ask, 'How should this offense be dealt with?' If this Vinaya master observes that the offense can be remedied, the bhiksu (bhiksu, monk), having received the Vinaya master's words, returns and reports to the Vinaya master that it can be remedied. The Vinaya master says, 'Good, act according to (the Vinaya master's) words.' If there is no teacher, instruct him to ask a fellow student. If the fellow student answers that it can be remedied, he returns and reports to the Vinaya master, who answers, 'Good.' If there is no fellow student, instruct him to ask a disciple. If the disciple also answers that it can be remedied, he returns and reports to the Vinaya master, who says, 'Good, act according to (the Vinaya master's) words.' If a disciple sees signs of someone having committed an offense, do not say, 'You have committed a Parajika.' Why? The Dharma master said, 'It is difficult to encounter a Buddha in the world, it is also difficult to become a renunciate, and it is even more difficult to receive the full ordination (upasampada, bhiksu precepts).' Having said this, the Vinaya master then cleans the room, allowing the doubting bhiksu to sit there all day. After sitting down, he teaches him thirty methods of meditation, allowing him to observe himself. If there is no problem with the precepts, the meditation methods practiced by the observer will manifest, the demeanor will be coherent, and the mind will enter samadhi (samadhi, concentration), sitting in samadhi. If a day passes without him noticing, the Vinaya master goes to him in the evening and asks, 'Elder! How is your mind?' He replies, 'Great Virtue! My mind is only in samadhi.' The Vinaya master then says, 'Elder! It is difficult to be a renunciate, so do not be negligent in the practices of a sramana (sramana, wandering ascetic), and all should study. If someone who has broken the precepts enters samadhi, the mind cannot be stable, like sitting on thorny brambles. Why? Because it is burned by the fire of remorse, and it is like sitting on a hot stone, unable to be at peace, and then getting up and leaving.' If the Vinaya master goes to him and asks, 'Elder! How is your mind, is it in samadhi or not?' He replies, 'Not in samadhi.' The Vinaya master says:

『人於世間為罪行，不可覆藏，初作時，護身善神先應觀知，又沙門婆羅門略知人心。長老！汝可隨宜覓安止處。』」

四種毗尼及律師三法品竟。

善見律毗婆沙卷第六大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第七

蕭齊外國三藏僧伽跋陀羅譯

法師曰：「今當爲解律中文句。如律本所說，名者不獨一，隨人而結，人身修習生名姓，戒寺行年紀，當以一一而知，我今分別解說。人身者，隨得一人，或長或短，或赤或黑或白，或肥或瘦。修習者，或修禪定，或修僧事，或修學問，是名修習。生者，或生剎利家，或婆羅門家，或毗舍家，或修陀家，故名為生。名者，或名佛陀勒詰多，或名曇無勒詰多，或名僧伽勒詰多，是為名。姓者，或姓迦旃延，或姓婆私叉，或姓拘私夜，是名為姓。戒者，隨其所持禁戒，故名為戒。寺者，隨其所住寺舍，是名為寺。行者，隨業而行，故名行。年紀者，或五或十或二十或三十，故名年紀。是名律中文句。

「若有比丘行，是比丘得。比丘者，是乞士，或得或不得，亦名乞士，此皆是善人之行。佛、辟支佛、聲聞悉行乞食，或貧或富舍家學道，棄捨牛犢田業及治生俗務，而行乞食資生有無，皆依四海以為家居

【現代漢語翻譯】現代漢語譯本：『人在世間所犯的罪行，是無法隱藏的。剛開始作惡時，護身善神就應該先觀察知曉，而且沙門（Śrāmaṇa，出家修道者）和婆羅門（Brāhmaṇa，印度教祭司）也能大致瞭解人心。長老！您可以隨意尋找一個安靜的地方休息。』

四種毗尼（Vinaya，戒律）及律師三法品結束。

善見律毗婆沙卷第六結束

善見律毗婆沙卷第七

蕭齊外國三藏僧伽跋陀羅（Saṃghabhadra）譯

法師說：『現在我來解釋律中的文句。正如律本所說，『名』不是唯一的，是隨著人而定的。人的身體、修習、出生、名字、姓氏、戒律、寺廟、行為、年紀，應當一一瞭解，我現在分別解釋說明。人的身體，是指得到一個人的身體，或高或矮，或紅或黑或白，或胖或瘦。修習，是指或者修習禪定，或者修習僧事，或者修習學問，這叫做修習。出生，是指或者出生于剎帝利（Kṣatriya，武士）家，或者婆羅門家，或者毗舍（Vaiśya，商人）家，或者首陀羅（Śūdra，奴隸）家，所以叫做出生。名字，是指或者名叫佛陀勒詰多（Buddharakṣita，佛護），或者名叫曇無勒詰多（Dharmarakṣita，法護），或者名叫僧伽勒詰多（Saṃgharakṣita，僧護），這叫做名字。姓氏，是指或者姓迦旃延（Kātyāyana），或者姓婆私叉（Vasiṣṭha），或者姓拘私夜（Kauśika），這叫做姓氏。戒律，是指隨其所持的禁戒，所以叫做戒律。寺廟，是指隨其所居住的寺舍，這叫做寺廟。行為，是指隨著業力而行，所以叫做行為。年紀，是指或者五歲，或者十歲，或者二十歲，或者三十歲，所以叫做年紀。』這就是律中的文句。

『如果有比丘（bhikkhu，佛教出家男眾）行乞，這個比丘就能得到食物。比丘，就是乞士，或者得到食物，或者得不到食物，也叫做乞士，這些都是善人的行為。佛（Buddha，覺悟者）、辟支佛（Pratyekabuddha，緣覺佛）、聲聞（Śrāvaka，聽聞佛法而證悟者）都行乞食，或者貧窮或者富有都捨棄家庭學習佛道，拋棄牛犢、田地產業以及謀生俗務，而行乞食來維持生活，無論有無，都依靠四海為家。』

【English Translation】 English version: 'A person's misdeeds in this world cannot be concealed. When they first commit them, the guardian deities should be the first to observe and know, and the Śrāmaṇas (ascetics) and Brāhmaṇas (priests) also have some understanding of people's minds. Elder, you may find a quiet place to rest as you wish.'

The chapter on the four Vinayas (rules of discipline) and the three laws for lawyers is complete.

The sixth fascicle of the Samantapāsādikā is complete.

The seventh fascicle of the Samantapāsādikā

Translated by Saṃghabhadra, a Tripitaka master from a foreign country during the Xiao Qi dynasty.

The Dharma master said: 'Now I will explain the phrases in the Vinaya. As the Vinaya text says, 'name' is not singular; it is determined by the person. A person's body, practice, birth, given name, family name, precepts, monastery, conduct, and age should be understood individually. I will now explain them separately. A person's body refers to obtaining a human body, whether tall or short, red or black or white, fat or thin. Practice refers to either practicing meditation, or practicing monastic affairs, or practicing learning; this is called practice. Birth refers to being born into a Kṣatriya (warrior) family, or a Brāhmaṇa family, or a Vaiśya (merchant) family, or a Śūdra (laborer) family; therefore it is called birth. Given name refers to being named Buddharakṣita (protected by the Buddha), or Dharmarakṣita (protected by the Dharma), or Saṃgharakṣita (protected by the Saṃgha); this is called given name. Family name refers to being named Kātyāyana, or Vasiṣṭha, or Kauśika; this is called family name. Precepts refer to the prohibitions one upholds; therefore it is called precepts. Monastery refers to the monastery where one resides; this is called monastery. Conduct refers to acting according to karma; therefore it is called conduct. Age refers to being five, ten, twenty, or thirty years old; therefore it is called age.' These are the phrases in the Vinaya.

'If a bhikkhu (Buddhist monk) goes for alms, that bhikkhu will obtain food. A bhikkhu is a mendicant; whether they obtain food or not, they are also called a mendicant. These are all the practices of virtuous people. Buddhas (enlightened ones), Pratyekabuddhas (solitary Buddhas), and Śrāvakas (disciples who hear the teachings) all go for alms. Whether poor or rich, they renounce their families to study the Dharma, abandoning calves, fields, and worldly affairs for livelihood, and go for alms to sustain their lives. Whether they have possessions or not, they rely on the four seas as their home.'

，是名比丘。著割截衣者，衣價直千萬，比丘得已，便割截而著，壞衣價直，以針綖刺納，毀其細軟，遂成粗惡，衣先鮮白，而以樹皮壞其本色，便是故衣，名為比丘；是故律本所說能著割截衣者，是名比丘。沙彌者，亦名比丘，如有檀越來請比丘，沙彌雖未受具足，亦入比丘數，是名字比丘。長老，我亦名比丘，此是假名比丘。」

法師曰：「云何名假名比丘？如長老阿難夜行，見一犯戒比丘而問：『咄此為是誰？』犯戒比丘應言：『我是比丘。』此是假名無堅實也。善來比丘者，有白衣來詣佛所欲求出家，如來即觀其根因緣具足應可度者，便喚言善來比丘，鬚髮自墮而成比丘。喚者，如來於納衣里出右手，手黃金色，以梵音聲喚：『善來，可修梵行令盡苦源。』佛語未竟，便成比丘得具足戒，三衣及瓦缽貫著左肩上，缽色如青郁波羅華，袈裟鮮明如赤蓮華，針、綖、斧子、漉水囊，皆悉備具，此八種物是出家人之所常用，自然而有，威儀具足。世尊即為和尚，亦是戒師，來至佛所頭頂禮足退坐一面。」

法師曰：「如來從初得道乃至涅槃，善來比丘其數有幾？」答曰：「如此比丘，其數有一千三百四十一人。」

問曰：「名字何等？」

「其名曰阿若憍陳如等五人，次名耶輸長者子，其

【現代漢語翻譯】現代漢語譯本：『這』被稱為比丘（bhiksu，佛教僧侶）。『著割截衣者』，一件衣服價值千萬，比丘得到后，便將其割開裁剪后穿上，破壞衣服原有的價值，用針線縫補，使其不再細緻柔軟，變得粗糙破舊。衣服原本鮮艷潔白，卻用樹皮汁液染壞其本色，使之成為破舊的衣服，這樣也被稱為比丘；因此，律本上所說的能夠穿著割截衣的人，才被稱為比丘。沙彌（sramanera，見習僧侶）也被稱為比丘，如果有施主前來邀請比丘，沙彌即使尚未受具足戒，也被算作比丘之列，這被稱為名字比丘。長老，我也可以被稱為比丘，但這只是假名比丘。』

法師說：『什麼叫做假名比丘？比如長老阿難（Ananda，佛陀的十大弟子之一）在夜間行走，看到一個犯戒的比丘便問：『喂，你是誰？』犯戒的比丘回答說：『我是比丘。』這只是一個虛假的名號，沒有實際的意義。善來比丘是指，有在家居士來到佛陀處想要出家，如來觀察到他的根器和因緣具足，可以度化，便呼喚他『善來比丘』，他的頭髮和鬍鬚自然脫落，成為比丘。呼喚的方式是，如來從袈裟里伸出右手，手呈金黃色，用梵音說道：『善來，可以修習梵行，以求斷盡痛苦的根源。』佛陀的話音未落，此人便成為比丘，得到具足戒，三衣和瓦缽搭在左肩上，缽的顏色像青色的優缽羅花（utpala，藍色蓮花），袈裟鮮艷明亮如紅色的蓮花，針、線、斧子、濾水囊等出家人常用的八種物品，自然而然地具備，威儀具足。世尊即是他的和尚（upadhyaya，親教師），也是戒師（acarya，授戒師），此人來到佛陀處，以頭頂禮佛足，然後退到一旁坐下。』

法師說：『如來從最初得道直至涅槃，以「善來比丘」方式度化的人數有多少？』回答說：『這樣的比丘，總共有1341人。』

問：『他們的名字是什麼？』

『他們的名字是阿若憍陳如（Ajnatakaundinya，五比丘之首）等五人，其次是耶輸（Yasa，富家子）長者之子，還有...

【English Translation】 English version: 'This' is called a bhiksu (Buddhist monk). 'One who wears cut-up robes': a robe worth ten million; a bhiksu obtains it, then cuts and wears it, destroying the robe's original value, sewing it with needle and thread, ruining its fineness and softness, making it coarse and worn. The robe was originally bright white, but he spoils its original color with tree bark, making it an old robe; this is called a bhiksu. A sramanera (novice monk) is also called a bhiksu. If a donor comes to invite bhiksus, the sramanera, even though he has not yet received full ordination, is counted among the bhiksus; this is called a name-bhiksu. Elder, I can also be called a bhiksu, but this is just a nominal bhiksu.'

The Dharma Master said: 'What is called a nominal bhiksu? For example, Elder Ananda (one of the Buddha's ten great disciples) was walking at night and saw a bhiksu who had broken the precepts and asked: 'Hey, who are you?' The bhiksu who had broken the precepts should answer: 'I am a bhiksu.' This is just a false name, without any real substance. 'Welcome bhiksu' refers to a layperson who comes to the Buddha wanting to leave home. The Tathagata (another name for the Buddha) observes that his roots and conditions are sufficient and he can be saved, so he calls him 'Welcome bhiksu,' and his hair and beard naturally fall off, and he becomes a bhiksu. The way of calling is that the Tathagata extends his right hand from within his kasaya (monk's robe), his hand is golden in color, and he says in a Brahma-like voice: 'Welcome, you can cultivate pure conduct to exhaust the source of suffering.' Before the Buddha finishes speaking, this person becomes a bhiksu, receives full ordination, and his three robes and alms bowl are draped over his left shoulder. The color of the bowl is like a blue utpala flower (blue lotus), and the kasaya is bright and radiant like a red lotus. The needle, thread, axe, and water filter bag, all eight items commonly used by those who have left home, are naturally present, and his demeanor is complete. The World Honored One is his upadhyaya (preceptor) and also his acarya (ordination master). This person comes to the Buddha, bows his head to the Buddha's feet, and then retreats to sit on one side.'

The Dharma Master said: 'From the time the Tathagata first attained enlightenment until his nirvana, how many people were ordained as 'Welcome bhiksus'?' He replied: 'There were a total of 1341 such bhiksus.'

He asked: 'What are their names?'

'Their names are Ajnatakaundinya (the first of the five bhiksus) and the other five, followed by Yasa (a wealthy man's son), the son of the elder, and...'

諸知識五十四人，拔群有三十人，阇致羅一千人，此二大聲聞二百五十人，鴦掘摩羅一人，是故律以贊一千三百四十一人。

「『一千三百，　　四十一人，　　有大信心，　　皆來詣佛。　　如來慈悲，　　舉金色手，　　以梵音喚。　　應時得度，　　衣缽自降，　　皆悉善來。』

「有大智慧皆悉是善來比丘名，非但此等比丘善來，復有諸善來比丘，斯樓婆羅門與三百人俱，復有摩訶劫賓那，與一千人俱，迦維羅衛國，復與一萬人俱，又有一萬六千人，與波夜羅尼婆羅門俱共出家，悉是善來比丘。此是修多羅中說，于毗尼藏不說其名，以三歸得具足戒者，如是三過說三歸，即得具足戒。如律所說，善來比丘得具足戒，三歸得具足戒，受教得具足戒，答問得具足戒，受重法得具足戒，遣使得具足戒，以八語得具足戒，白羯磨得具足戒。」

法師曰：「善來三歸得具足戒已說。」

問曰：「何謂為受教授？」

「佛告迦葉：『汝應如是學言：「我于上中下坐發慚愧心。」』佛告迦葉：『汝今應聽一切善法入骨置於心中，我今攝心側耳聽法。』佛告迦葉：『汝應如是學念身而不棄捨，汝迦葉應當學。』大德迦葉，以教授即得具足戒。迦葉具足戒者，皆是佛神力得。答問得具足戒者，

【現代漢語翻譯】現代漢語譯本諸知識五十四人（指有各種知識的人），拔群有三十人（指特別傑出的人），阇致羅一千人（人名），此二大聲聞二百五十人（指兩位大阿羅漢的弟子），鴦掘摩羅一人（人名），是故律以贊一千三百四十一人（因此，戒律讚歎這一千三百四十一人）。『一千三百，四十一人，有大信心，皆來詣佛（都來拜見佛陀）。如來慈悲，舉金色手，以梵音喚（用清凈的聲音呼喚）。應時得度（立刻得到解脫），衣缽自降（袈裟和缽自然落下），皆悉善來（都說「善來」）』。有大智慧的都是名為『善來比丘』（通過佛陀說「善來」而成為比丘的人），不只是這些人通過『善來』成為比丘，還有其他的『善來比丘』，斯樓婆羅門（人名）和他的三百人，還有摩訶劫賓那（人名）和他的一千人，迦維羅衛國（地名）的人，還有一萬人，又有一萬六千人，和波夜羅尼婆羅門（人名）一起出家，都是『善來比丘』。這些是在修多羅（經）中說的，在毗尼藏（律藏）中沒有說他們的名字，通過三歸依（皈依佛、法、僧）得到具足戒（完整的戒律）的人，像這樣三次說三歸依，就得到具足戒。如戒律所說，通過『善來』成為比丘而得到具足戒，通過三歸依得到具足戒，通過接受教導得到具足戒，通過回答問題得到具足戒，通過接受重法得到具足戒，通過派遣使者得到具足戒，通過八句話得到具足戒，通過白羯磨（一種僧團儀式）得到具足戒。」法師說：『通過「善來」和三歸依得到具足戒已經說完了。』問：『什麼是接受教授？』『佛告訴迦葉（人名）：『你應該這樣學習說：「我對於上座、中座、下座都生起慚愧心。」』佛告訴迦葉：『你現在應該聽聞一切善法，銘記於心，我現在收攝心神，側耳傾聽佛法。』佛告訴迦葉：『你應該這樣學習，念住于身而不捨棄，你迦葉應當這樣學習。』大德迦葉，通過接受教授就得到具足戒。迦葉得到具足戒，都是佛的神力所致。通過回答問題得到具足戒，

【English Translation】 English version Among those with knowledge, there were fifty-four, outstanding were thirty, Jatiila (name) one thousand, these two great Shravakas (disciples) two hundred and fifty, Angulimala (name) one, therefore the Vinaya (discipline) praises one thousand three hundred and forty-one. 'One thousand three hundred, forty-one, with great faith, all came to the Buddha. The Tathagata (the thus-gone one, epithet of the Buddha) with compassion, raised his golden hand, called with a Brahma-like voice (pure voice). Immediately attained liberation, robes and bowl descended by themselves, all said 'Welcome (Ehi Bhikkhu)''. Those with great wisdom are all called 'Welcome Bhikkhus' (monks who became monks by the Buddha saying 'Welcome'), not only these monks became monks through 'Welcome', but also other 'Welcome Bhikkhus', Sriu Brahman (name) with his three hundred people, and Maha-Kappina (name) with his one thousand people, the people of Kapilavastu (place), and ten thousand people, and sixteen thousand people, who renounced the world with Bayarani Brahman (name), all are 'Welcome Bhikkhus'. These are mentioned in the Sutras (discourses), their names are not mentioned in the Vinaya Pitaka (collection of monastic rules), those who obtain full ordination (Bhikkhu ordination) through the Three Refuges (Buddha, Dharma, Sangha), like this, saying the Three Refuges three times, they obtain full ordination. As the Vinaya says, full ordination is obtained through becoming a monk by 'Welcome', full ordination is obtained through the Three Refuges, full ordination is obtained through receiving instruction, full ordination is obtained through answering questions, full ordination is obtained through receiving heavy precepts, full ordination is obtained through sending messengers, full ordination is obtained through eight words, full ordination is obtained through white Kamma (formal act of the Sangha).' The Dharma Master said: 'Obtaining full ordination through 'Welcome' and the Three Refuges has been explained.' Question: 'What is receiving instruction?' 'The Buddha told Kashyapa (name): 'You should learn to say: "I feel ashamed before those of higher, middle, and lower seats." ' The Buddha told Kashyapa: 'You should now listen to all good Dharmas, keep them in your heart, I now gather my mind and listen attentively to the Dharma.' The Buddha told Kashyapa: 'You should learn to be mindful of the body without abandoning it, you, Kashyapa, should learn this.' The great virtuous Kashyapa, obtained full ordination through receiving instruction. Kashyapa's full ordination was all obtained through the Buddha's divine power. Full ordination is obtained through answering questions,

須波迦佛聽受具足戒。爾時世尊，于富婆羅彌寺經行，問須波迦沙彌，或問膀脹名，或問色名，此二法者，為是同一為是各異，因十不凈而問須波迦，即隨問而答。佛即嘆言：『善哉！』又問：『汝年幾？』須波迦答：『我年七歲。』世尊語須波迦：『汝與一切智人，並善能答問正心，我當聽汝受具足戒。』是名答問得具足戒。受重法得具足戒者，摩訶波阇波提比丘尼，是受八重法，即得具足戒。遣使受具足戒者，半迦尸尼遣使。八語得具足戒者，從比丘尼得白四羯磨，比丘僧復白四羯磨，是名八語得具足戒。白四羯磨得具足戒者，此是今世比丘常用八語得具足戒。」

法師曰：「我取本為證。佛告諸比丘：『我聽汝等三歸竟得受具足戒。』如是佛聽諸比丘受具足戒。善者無惡，今世凡人修善乃至阿羅漢，悉名善人。何謂為善？善戒、定、慧、解脫、解脫知見，與五分合，是名善人。真者，戒為最真，是名為真。譬如白㲲以青色染之，既成色已，便喚為青㲲。真比丘亦爾，因戒故名為真比丘，去煩惱、內漏盡羅漢，亦名為真。學者，凡夫人與七學人學於三學，是名學比丘。無學者，學地已過住于上果，從此無復余學，諸漏已盡，是名無學。集僧比丘者，最少集僧五人，多者隨集多少。應取欲者，取欲現前，僧既

【現代漢語翻譯】現代漢語譯本：須波迦（Subhaga）佛聽受具足戒（Upasampada，比丘戒）。當時世尊（Bhagavan，佛陀）在富婆羅彌寺（Pubbarama）經行，問須波迦沙彌（Subhaga Sramanera，小沙彌），或者問膀脹（膨脹）之名，或者問色（顏色）之名，這兩種法（dharma，事物）是同一還是各異？因為十不凈觀（Asubha，不凈的）而問須波迦，他隨即隨問而答。佛陀讚歎說：『善哉！』又問：『你幾歲了？』須波迦回答：『我七歲。』世尊告訴須波迦：『你與一切智人（Omniscient，全知者）一樣，並且善於回答問題，心懷正念，我應當允許你受具足戒。』這稱為答問而得具足戒。受重法（Garudhamma，八敬法）而得具足戒的例子是，摩訶波阇波提比丘尼（Mahapajapati Gotami，佛陀姨母）因為受八重法，就得到了具足戒。派遣使者受具足戒的例子是，半迦尸尼（Pancalasini）派遣使者。八語（口頭傳授）得具足戒的例子是，從比丘尼（Bhikkhuni，女比丘）處得到白四羯磨（Cattaro Kammavaca，四次宣告），比丘僧（Sangha，僧團）再進行白四羯磨，這稱為八語得具足戒。白四羯磨得具足戒，這是當今比丘常用的八語得具足戒。

法師說：『我以佛經原文為證。佛告訴諸比丘：『我允許你們在三歸依（Trisarana，皈依佛法僧）完畢后受具足戒。』這樣，佛允許諸比丘受具足戒。善者沒有惡，當今世間的凡人修善乃至阿羅漢（Arhat，證悟者），都稱為善人。什麼是善？善戒（Sila，戒律）、定（Samadhi，禪定）、慧（Prajna，智慧）、解脫（Vimutti，解脫）、解脫知見（Vimuttinanadassana，解脫的知見），與五分法身（五蘊）相合，這稱為善人。真，戒為最真，這稱為真。譬如用青色染白㲲，染成顏色后，就稱之為青㲲。真正的比丘也是這樣，因為持戒的緣故被稱為真比丘，去除煩惱、內心沒有煩惱的阿羅漢，也稱為真。學者，凡夫和七種有學之人學習三學（戒定慧），這稱為學比丘。無學者，已經超越了學習的階段，安住于上果（更高的果位），從此不再需要學習，諸漏（煩惱）已經斷盡，這稱為無學。集僧比丘，最少需要五人，多者隨集多少。應取欲者，取欲現前，僧團既然...

【English Translation】 English version: Subhaga Buddha received the Upasampada (full ordination). At that time, the Bhagavan (World-Honored One, Buddha) was walking in Pubbarama (Eastern Park), and asked Subhaga Sramanera (novice monk), either about the name of 'bladder swelling' or the name of 'color'. Are these two dharmas (things, phenomena) the same or different? Because of the ten Asubha (unclean) contemplations, he asked Subhaga, who answered accordingly. The Buddha praised, 'Excellent!' He also asked, 'How old are you?' Subhaga replied, 'I am seven years old.' The Bhagavan told Subhaga, 'You are like an Omniscient (all-knowing) person, and you are good at answering questions with a righteous mind. I will allow you to receive the Upasampada.' This is called obtaining full ordination through answering questions. An example of obtaining full ordination through receiving the Garudhamma (eight heavy rules) is Mahapajapati Gotami (Buddha's aunt), who received the eight heavy rules and thus obtained full ordination. An example of sending a messenger to receive full ordination is Pancalasini sending a messenger. An example of obtaining full ordination through eight verbal instructions is receiving the Cattaro Kammavaca (four declarations) from a Bhikkhuni (nun), and then the Sangha (monk community) performing the Cattaro Kammavaca again. This is called obtaining full ordination through eight verbal instructions. Obtaining full ordination through Cattaro Kammavaca is the common practice for Bhikkhus (monks) today, using eight verbal instructions.

The Dharma Master said, 'I take the original sutra as evidence. The Buddha told the Bhikkhus, 'I allow you to receive full ordination after completing the Trisarana (Three Refuges).' Thus, the Buddha allowed the Bhikkhus to receive full ordination. A virtuous person has no evil. In this world, ordinary people who cultivate virtue, even Arhats (enlightened beings), are all called virtuous people. What is virtue? Sila (morality), Samadhi (concentration), Prajna (wisdom), Vimutti (liberation), and Vimuttinanadassana (knowledge and vision of liberation), combined with the five aggregates, are called virtuous people. Truth, Sila is the truest, this is called truth. For example, if you dye white wool with blue dye, once it becomes colored, it is called blue wool. A true Bhikkhu is also like this, because of upholding the precepts, he is called a true Bhikkhu. An Arhat who has removed afflictions and has no internal outflows is also called true. A learner, ordinary people and the seven types of learners study the three learnings (morality, concentration, wisdom), this is called a Bhikkhu who is a learner. A non-learner, has already surpassed the stage of learning and dwells in the higher fruit (higher attainment), from then on no longer needs to learn, all outflows (afflictions) have been exhausted, this is called a non-learner. A Sangha of Bhikkhus, requires at least five people, more can be gathered as many as possible. Those who should take consent, take consent in the present, since the Sangha...

和合，無有呵者，便作和合羯磨。白四羯磨者，一白三羯磨，應羯磨者，以法而作羯磨。不惡者，人身無難白羯磨。心善眾不可壞者，無有薄故名不惡，善者，行法亦善，行如來教亦善。足者，得上相，亦言至。」

問曰：「何謂為上相？」

答曰：「比丘相是名上相，以白四羯磨得至上相，是名具足戒白四羯磨。我今于中說白四羯磨，餘者后當廣說。阿波婁加(漢言小小白眾也)白羯磨、白二羯磨、白四羯磨，如是次第從騫陀迦到波利婆羅，以羯磨本若至句，我當廣說，若於中說者，于初波羅夷中而便亂雜，是以至句次說者令人易解。此中僧已集眾竟，白四羯磨比丘。若是比丘行不凈，得波羅夷罪，余諸比丘悉是同名比丘，若比丘共諸比丘，盡形壽入戒法中，戒者應學，學有三學，有上戒、上心、上慧，是名三學。」

問曰：「何謂為上戒？」

「上者，言無等也，戒者學，亦名無等學。上心者，是果心。上慧者，作業以知果。」

問曰：「何謂為學？何謂為上學？何謂為心？何謂為上心？何謂為慧？何謂為上慧？」

答曰：「五戒十戒是學，若佛出世若不出世，於世間中此戒常有。佛出世時，佛聲聞教授餘人，若未出世時，辟支佛、業道沙門、婆羅門、轉輪聖王、諸大菩薩

【現代漢語翻譯】現代漢語譯本： '和合'，指沒有反對者，這樣才能進行'和合羯磨'（僧團的共同決議）。'白四羯磨'（一種正式的僧團決議程式）是指一次宣告和三次決議，應該通過合乎佛法的方式來進行。'不惡'，指身體健全，沒有障礙，可以進行宣告羯磨。心地善良，不被大眾破壞，沒有過失，所以稱為'不惡'。'善'，指行為符合佛法，符合如來的教導。'足'，指得到殊勝的相好，也可以說是達到目標。

問：'什麼是殊勝的相好？'

答：'比丘（出家男眾）的相貌就是殊勝的相好，通過白四羯磨可以達到殊勝的相好，這就是具足戒（圓滿的戒律）的白四羯磨。我現在在這裡講解白四羯磨，其餘的以後再詳細說明。'阿波婁加' (Apeluka，漢譯為'小小白眾'，指少數幾位比丘)的白羯磨、白二羯磨、白四羯磨，像這樣按照次第，從'騫陀迦' (Khandhaka，律藏的犍度)到'波利婆羅' (Parivara，律藏的附隨)，如果按照羯磨的原本，從字句開始，我將詳細解說。如果在這裡就全部說明，就會在最初的'波羅夷' (Parajika，斷頭罪)中產生混亂，所以按照字句次第解說，能讓人容易理解。這裡僧團已經集會完畢，進行白四羯磨。如果某個比丘行為不凈，犯了波羅夷罪，其餘的比丘都是同名的比丘。如果比丘和眾比丘一起，盡形壽（終身）進入戒法中，戒律是應該學習的，學習有三學，即上戒、上心、上慧，這就是三學。'

問：'什麼是上戒？'

答：'上'，指沒有可以與之相比的。'戒'，指學習，也稱為無等學。'上心'，指果報之心。'上慧'，指通過修行而瞭解果報。

問：'什麼是學？什麼是上學？什麼是心？什麼是上心？什麼是慧？什麼是上慧？'

答：'五戒、十戒是學，無論佛陀出世與否，世間都存在這些戒律。佛陀出世時，佛陀的聲聞弟子教導他人；如果佛陀沒有出世，那麼辟支佛（獨覺佛）、業道沙門（修行人）、婆羅門（古印度祭司）、轉輪聖王（擁有統治世界的理想君王）、諸大菩薩也會持守這些戒律。'

【English Translation】 English version: 'Harmony' means there are no objectors, and then the 'harmony karma' (Sangha's joint decision) can be performed. 'White Four Karmas' (a formal Sangha resolution procedure) refers to one announcement and three resolutions, which should be carried out in accordance with the Dharma. 'Not evil' means having a healthy body without obstacles, so that the announcement karma can be performed. Having a kind heart, not being destroyed by the masses, and having no faults are why it is called 'not evil'. 'Good' means that behavior is in accordance with the Dharma and the teachings of the Tathagata. 'Complete' means obtaining excellent marks and characteristics, or it can be said to have reached the goal.

Question: 'What are the excellent marks and characteristics?'

Answer: 'The appearance of a Bhikkhu (ordained male) is the excellent marks and characteristics. Through the White Four Karmas, one can achieve the excellent marks and characteristics. This is the White Four Karmas of full ordination (complete precepts). I will now explain the White Four Karmas here, and the rest will be explained in detail later. The White Karma, White Two Karmas, and White Four Karmas of 'Apeluka' (Apeluka, translated as 'small white assembly', referring to a few Bhikkhus), like this in order, from 'Khandhaka' (Khandhaka, the sections of the Vinaya Pitaka) to 'Parivara' (Parivara, the appendices of the Vinaya Pitaka), if according to the original karma, starting from the words and sentences, I will explain in detail. If everything is explained here, it will cause confusion in the initial 'Parajika' (Parajika, expulsion offense), so explaining in order according to the words and sentences makes it easier for people to understand. Here, the Sangha has already gathered, and the White Four Karmas are performed. If a certain Bhikkhu behaves impurely and commits a Parajika offense, the remaining Bhikkhus are Bhikkhus of the same name. If a Bhikkhu and the Sangha of Bhikkhus together enter the precepts for life, the precepts should be learned, and there are three learnings, namely superior precepts, superior mind, and superior wisdom, which are the three learnings.'

Question: 'What are superior precepts?'

Answer: ''Superior' means there is nothing comparable to it. 'Precepts' means learning, also called incomparable learning. 'Superior mind' refers to the mind of fruition. 'Superior wisdom' refers to knowing the fruition through practice.'

Question: 'What is learning? What is superior learning? What is mind? What is superior mind? What is wisdom? What is superior wisdom?'

Answer: 'The Five Precepts and the Ten Precepts are learning. Whether the Buddha appears in the world or not, these precepts always exist in the world. When the Buddha appears in the world, the Buddha's Sravaka disciples teach others; if the Buddha does not appear in the world, then Pratyekabuddhas (Solitary Buddhas), practitioners of the path of karma, Brahmins (ancient Indian priests), Chakravartin Kings (ideal monarchs who rule the world), and great Bodhisattvas will also uphold these precepts.'

，教授餘人身，自智慧教授沙門婆羅門。若其能學此功德者，死得生天或生人間，受諸歡樂，是名學。波羅提木叉者，名無等學，于諸光明日光為王，于諸山中須彌為最，一切世間學波羅提木叉為最，如來出世便有此法，若無佛出世，無有眾生能豎立此法，身口意行諸惡業，佛以無等學而制。」

又言：「若入此同入道果，是名上學。心者，六慾有八功德心，世間有八心三昧，是名上心。過一切世間心，唯佛出世乃有此心，是名上心，此是道果心。若有此心，便無行不凈。法慧者，有因有果，業為因、報為果，以慧而知是名慧。佛出世不出世，便有此法，佛聲聞教授餘人，若不出世時，業道沙門、婆羅門、轉輪聖王、諸大菩薩亦教授餘人，如阿拘羅十千歲作大布施，如毗羅摩婆羅門，如脾陀羅及諸大智慧人，作大布施功德滿具，上生天上受諸快樂。轉輪三相者，苦、空、無我，是名上慧。上學、上心此二法者，智慧最勝，是名上慧。上慧者，唯佛出世乃有此法，道果慧亦名上慧。是故比丘入於三學中，行不凈行得波羅夷罪，此三學中波羅提木叉學，若入其中，是名盡形壽。」

又言：「諸比丘非一種，各異國土鄉居不同，非一姓非一名，同一住處共一學，亦名共生。于波羅提木叉學不犯，是名盡形壽。戒

【現代漢語翻譯】現代漢語譯本：教授其餘的人自身，用智慧教導沙門（Śrāmaṇa，出家求道者）和婆羅門（Brāhmaṇa，祭司）。如果他們能夠學習這種功德，死後可以昇天或者轉生人間，享受各種歡樂，這叫做『學』。波羅提木叉（Prātimokṣa，戒律）被稱為『無等學』，在各種光明中，日光最為殊勝；在各種山中，須彌山（Sumeru，宇宙中心的神山）最為殊勝；在一切世間學問中，學習波羅提木叉最為殊勝。如來（Tathāgata，佛的稱號）出世便有此法，如果沒有佛出世，沒有眾生能夠建立此法。對於身口意所造作的各種惡業，佛用無等學來制止。又說：『如果進入此法，一同進入道果（Mārga-phala，修行所證的果位），這叫做『上學』。心，指六慾（Chanda，對色、聲、香、味、觸、法的慾望）具有八種功德的心，世間有八種心三昧（Samādhi，禪定），這叫做『上心』。超越一切世間的心，只有佛出世才有這種心，這叫做『上心』，這是道果之心。如果有了這種心，便不會有不清凈的行為。法慧（Dharma-prajñā，對佛法的智慧）有因有果，業（Karma，行為）是因，報（Vipāka，果報）是果，用智慧來了解，這叫做『慧』。佛出世與不出世，都有此法，佛的聲聞（Śrāvaka，聽聞佛法而證悟的弟子）教授他人，即使佛不出世時，業道沙門、婆羅門、轉輪聖王（Cakravartin，統治世界的理想君王）、諸大菩薩（Bodhisattva，立志成佛的修行者）也會教授他人，例如阿拘羅（Akura）十千歲作大布施，如毗羅摩婆羅門（Vīrāma Brāhmaṇa），如脾陀羅（Pīṭhara）及諸大智慧人，作大布施功德圓滿，上生天上享受各種快樂。轉輪三相（Trilakṣaṇa，三種普遍存在的特性）指苦（Duḥkha，痛苦）、空（Śūnyatā，空性）、無我（Anātman，無我性），這叫做『上慧』。上學、上心這兩種法，智慧最為殊勝，這叫做『上慧』。上慧，只有佛出世才有此法，道果慧也叫做『上慧』。因此，比丘（Bhikṣu，出家男眾）如果進入三學（Triśikṣā，戒定慧三學）中，行不清凈行會犯波羅夷罪（Pārājika，斷頭罪），這三學中，波羅提木叉學，如果進入其中，就叫做盡形壽（Ājīva-pāriśuddhi-śīla，終身持戒）。』又說：『諸比丘並非只有一種，來自不同的國土，居住地不同，不是一個姓氏，不是一個名字，但住在同一個地方，共同學習，也叫做共生。對於波羅提木叉學不犯戒，這叫做盡形壽。戒

【English Translation】 English version: Teaching others about oneself, instructing Śrāmaṇas (ascetics) and Brāhmaṇas (priests) with wisdom. If they can learn this merit, they will be reborn in heaven or among humans after death, enjoying all kinds of happiness. This is called 'learning'. Prātimokṣa (the code of monastic discipline) is called 'unequaled learning'. Among all lights, sunlight is the most supreme; among all mountains, Mount Sumeru (the mythical mountain at the center of the universe) is the most supreme; in all worldly learning, learning Prātimokṣa is the most supreme. The Tathāgata (the 'Thus-Gone One', an epithet of the Buddha) appears in the world, and this Dharma (teaching) exists. If the Buddha does not appear, no sentient being can establish this Dharma. The Buddha uses unequaled learning to restrain the various evil deeds committed by body, speech, and mind. It is also said: 'If one enters this and enters the path-fruit (Mārga-phala, the result of practice), this is called 'superior learning'. 'Mind' refers to the mind with eight merits of the six desires (Chanda, desires for sights, sounds, smells, tastes, touch, and dharmas), and the world has eight mind Samādhis (meditative states). This is called 'superior mind'. The mind that transcends all worldly minds exists only when the Buddha appears in the world. This is called 'superior mind', and it is the mind of the path-fruit. If one has this mind, there will be no impure conduct. Dharma-prajñā (wisdom regarding the Dharma) has cause and effect. Karma (action) is the cause, and Vipāka (result) is the effect. Understanding with wisdom is called 'wisdom'. Whether the Buddha appears in the world or not, this Dharma exists. The Buddha's Śrāvakas (disciples who hear and realize the Dharma) teach others. Even when the Buddha does not appear, the Śrāmaṇas of the path of karma, Brāhmaṇas, Cakravartins (wheel-turning monarchs), and great Bodhisattvas (beings striving for Buddhahood) also teach others, such as Akura, who made great offerings for ten thousand years, like Vīrāma Brāhmaṇa, like Pīṭhara, and all the great wise people, who made great offerings, their merits were complete, and they were reborn in heaven, enjoying all kinds of happiness. The three characteristics of the turning wheel (Trilakṣaṇa, three universal characteristics) refer to Duḥkha (suffering), Śūnyatā (emptiness), and Anātman (non-self). This is called 'superior wisdom'. Superior learning and superior mind, these two dharmas, wisdom is the most supreme. This is called 'superior wisdom'. Superior wisdom exists only when the Buddha appears in the world, and the wisdom of the path-fruit is also called 'superior wisdom'. Therefore, if a Bhikṣu (ordained male monastic) enters the three learnings (Triśikṣā, the three trainings of morality, concentration, and wisdom) and engages in impure conduct, he commits a Pārājika (defeat) offense. Among these three learnings, the Prātimokṣa learning, if one enters it, is called Ājīva-pāriśuddhi-śīla (purity of livelihood for life).' It is also said: 'The Bhikṣus are not of one kind, they come from different countries, their residences are different, they are not of one surname, they are not of one name, but they live in the same place, learning together, and this is also called living together. Not violating the Prātimokṣa learning is called Ājīva-pāriśuddhi-śīla. Morality

羸不出者，不捨戒戒羸相不向人說，若戒羸向人說而不捨戒，戒亦不出。」

法師曰：「何不言舍戒，而云戒羸？」

「如戒本所說，不過二三宿共宿，而得罪，言語便易，所以佛說，此戒羸亦如是。是故律本所說，言語亦善而為說法，不捨戒義已足，何須言羸？譬如大王無人侍從，復無天冠瓔珞，亦不莊嚴，人見不以為好，是以先云戒羸，後言不出，二句既合，是名為善。有戒羸而不出，戒不羸而出，于學中心厭不持，是名戒羸，愁憂者，于佛法中厭惡不樂。或言：『今日我去、明日我去，或從此路去、彼路去。』而出氣長嘆、心散亂不專，是名愁憂。欲舍沙門法者，欲舍比丘相。厭惡者，以比丘相極為羞辱，見比丘相如見糞穢，樂白衣相。」

法師曰：「次第律中易解，我今舍佛，善哉，我當舍佛，發言令人解，如是戒羸而不捨戒？」

法師曰：「更有餘戒羸，我舍佛、舍法、舍僧，舍學、舍毗尼，舍波羅提木叉，舍和尚、舍阿阇梨，舍同學、舍弟子，舍阇梨弟子，舍共和尚同學，舍共阿阇梨和尚同學，此十四句皆是戒羸之初。我今作白衣、作優婆塞，作凈人、作沙彌，作外道、作外道優婆塞，我非沙門、我非釋種子，此八句悉是戒羸因，從此二十句，合有一百一十句，名戒羸。從此以

【現代漢語翻譯】現代漢語譯本：'如果戒體衰弱而沒有捨棄戒律，就不應該向別人說自己的戒體衰弱。如果戒體衰弱卻向別人說了，但又不捨棄戒律，那麼戒體也不會因此而喪失。'

法師問：'為什麼不說舍戒，而說戒體衰弱呢？'

'就像戒本里所說，不過是兩三夜共住，就會犯戒，言語容易出錯，所以佛說，這種戒體衰弱也是如此。因此律本里說，言語雖然善巧，也能說法，但不捨棄戒律的意義已經足夠，何必說戒體衰弱呢？譬如大王沒有侍從，也沒有天冠瓔珞，也不加莊嚴，人們見了不會覺得好，所以先說戒體衰弱，后說戒體不會因此而喪失，這兩句話合在一起，才算是善巧。有戒體衰弱而不捨戒的，有戒體不衰弱卻舍戒的，對於所學的內容內心厭惡而不願堅持，這叫做戒體衰弱。愁憂的人，對於佛法感到厭惡而不快樂。或者說：『今天我要走、明天我要走，或者從這條路走、那條路走。』而且嘆氣很長，心散亂不專注，這叫做愁憂。想要捨棄沙門（Śrāmaṇa）[出家修行者]的身份，就是想要捨棄比丘（Bhikṣu）[出家男子]的身份。厭惡的人，把比丘的身份看作是極大的羞辱，看到比丘的身份就像看到糞土一樣，喜歡白衣（在家居士）的身份。'

法師問：'次第律中容易理解，我說我現在捨棄佛，很好，我應當捨棄佛，說出的話讓人明白，像這樣戒體衰弱卻不捨戒嗎？'

法師說：'還有其他的戒體衰弱，我捨棄佛（Buddha）[覺悟者]，捨棄法（Dharma）[佛法]，捨棄僧（Saṃgha）[僧團]，捨棄學（Śikṣā）[戒律]，捨棄毗尼（Vinaya）[戒律]，捨棄波羅提木叉（Prātimokṣa）[戒本]，捨棄和尚（Upādhyāya）[親教師]，捨棄阿阇梨（Ācārya）[軌範師]，捨棄同學（Sāṃvyavahārika）[一起學習的人]，捨棄弟子（Śiṣya）[學生]，捨棄阇梨弟子（Ācāryasiṣya）[阿阇梨的弟子]，捨棄共和尚同學（Sahopādhyāyasāṃvyavahārika）[共同親教師的同學]，捨棄共阿阇梨和尚同學（Sahācāryopādhyāyasāṃvyavahārika）[共同軌範師和親教師的同學]，這十四句都是戒體衰弱的開始。我現在做白衣（Śvetavastra）[在家居士]，做優婆塞（Upāsaka）[男居士]，做凈人（Kappiyakāraka）[負責處理寺院雜務的人]，做沙彌（Śrāmaṇera）[小沙彌]，做外道（Tīrthika）[佛教以外的修行者]，做外道優婆塞（Tīrthikopāsaka）[信奉外道的居士]，我不是沙門，我不是釋迦（Śākya）[佛陀的姓氏]的後代，這八句都是戒體衰弱的原因，從這二十句，合起來有一百一十句，叫做戒體衰弱。從這裡開始……'

【English Translation】 English version: 'If one's precepts are weakened but one has not relinquished them, one should not tell others about the weakening of one's precepts. If one's precepts are weakened and one tells others, but does not relinquish the precepts, then the precepts will not be lost because of it.'

The Dharma Master said: 'Why not say relinquishing the precepts, but say the weakening of the precepts?'

'Just as it is said in the precepts, merely cohabitating for two or three nights will result in transgression, and speech is prone to error. Therefore, the Buddha said that this weakening of the precepts is also like that. Therefore, the Vinaya says that even though speech is skillful and can expound the Dharma, the meaning of not relinquishing the precepts is already sufficient. Why is it necessary to speak of the weakening of the precepts? For example, if a great king has no attendants, no heavenly crown or necklace, and is not adorned, people will not think it is good. Therefore, it is first said that the precepts are weakened, and then it is said that the precepts will not be lost because of it. These two sentences together are considered skillful. There are those whose precepts are weakened but do not relinquish them, and there are those whose precepts are not weakened but relinquish them. If one is disgusted with what one has learned and unwilling to persevere, this is called the weakening of the precepts. Those who are worried and distressed are disgusted and unhappy with the Buddha's Dharma. Or they say: 'Today I will leave, tomorrow I will leave, or I will leave by this road, or that road.' And they sigh deeply, their minds are scattered and not focused, this is called worry and distress. Those who want to relinquish the status of a Śrāmaṇa [wandering ascetic] want to relinquish the status of a Bhikṣu [monk]. Those who are disgusted regard the status of a Bhikṣu as a great disgrace, seeing the status of a Bhikṣu as if seeing filth, and they delight in the status of a Śvetavastra [layperson].'

The Dharma Master asked: 'It is easy to understand in the sequential Vinaya. I say that I now relinquish the Buddha, very good, I should relinquish the Buddha, speaking in a way that people understand. Is this like weakening the precepts but not relinquishing them?'

The Dharma Master said: 'There are other weakenings of the precepts. I relinquish the Buddha [Buddha - the awakened one], relinquish the Dharma [Dharma - the teachings], relinquish the Saṃgha [Saṃgha - the monastic community], relinquish the Śikṣā [Śikṣā - the precepts], relinquish the Vinaya [Vinaya - the monastic code], relinquish the Prātimokṣa [Prātimokṣa - the code of monastic discipline], relinquish the Upādhyāya [Upādhyāya - preceptor], relinquish the Ācārya [Ācārya - teacher], relinquish the Sāṃvyavahārika [Sāṃvyavahārika - fellow student], relinquish the Śiṣya [Śiṣya - disciple], relinquish the Ācāryasiṣya [Ācāryasiṣya - the disciple of the teacher], relinquish the Sahopādhyāyasāṃvyavahārika [Sahopādhyāyasāṃvyavahārika - fellow student of the same preceptor], relinquish the Sahācāryopādhyāyasāṃvyavahārika [Sahācāryopādhyāyasāṃvyavahārika - fellow student of the same teacher and preceptor]. These fourteen sentences are the beginning of the weakening of the precepts. I am now a Śvetavastra [Śvetavastra - layperson], an Upāsaka [Upāsaka - male lay devotee], a Kappiyakāraka [Kappiyakāraka - one who handles allowable things for monks], a Śrāmaṇera [Śrāmaṇera - novice monk], a Tīrthika [Tīrthika - non-Buddhist practitioner], a Tīrthikopāsaka [Tīrthikopāsaka - lay devotee of a non-Buddhist path]. I am not a Śrāmaṇa, I am not a descendant of the Śākya [Śākya - the clan of the Buddha]. These eight sentences are the cause of the weakening of the precepts. From these twenty sentences, there are a total of one hundred and ten sentences, called the weakening of the precepts. From here onwards...'

后，我憶母為初，有十七句，田者，稻田為初。處者，從此出甘果菜茹若葉，是名為處。技巧者，或能作瓦器或能受使，如是為初。猶戀家者，我有父母今還供養，此為初有九句，從此依止，我有母應還養母，母視養我，如是為初十六句。從此作梵行人，一食一眠甚為難行，為初有八句，我不能、我不忍、我不樂，如是為初五十句，又一百一十句，又復一百六十句。」

法師曰：「次第戒羸已說，汝自當知。次舍戒句，云何比丘者？」法師曰：「此句次第易解。我舍佛舍法舍僧，舍毗尼舍波羅提木叉舍同學，舍和尚弟子阿阇梨弟子，舍同和尚弟子，舍同阿阇梨弟子，舍同學，此十四句與舍語相等，而說令人解。此是欲從法下，欲從比丘僧下，而說令人解，若此人慾說佛我舍，臨發口而言：『我舍佛。』非天竺正語。隨得一語而說，我佛舍、我法舍，如是次第乃至同學，如律本所說，于聖利滿足。我欲入第一禪定，臨發口誤言：『我入第二禪定。』若如是語，此人慾舍比丘相，是故作如是言。此語若知者，即成舍戒，如帝釋、如梵魔墮無異，亦如此人從如來法墮還白衣。若是說，我已舍佛、我欲舍佛、我應舍佛，此過去現在當來語，若遣使、若書、若作手印向人說，此不成舍戒。若空誑妄語，以手現相而得重罪；

【現代漢語翻譯】現代漢語譯本：後來，我回憶起最初對母親的思念，有十七句，以田地（稻田）為開始。住所，指從此地出產甘甜的果實、蔬菜和野菜，這被稱為住所。技能，指能夠製作瓦器或接受差遣，像這樣作為開始。仍然眷戀家，指我還有父母現在還要供養，這作為開始有九句，從此依靠，我有母親應該回去贍養母親，母親照顧養育我，像這樣作為開始有十六句。從此做清凈的修行人，一日一食一眠非常難以實行，作為開始有八句，我不能、我不忍心、我不快樂，像這樣作為開始有五十句，又一百一十句，又一百六十句。」

法師說：『次第戒羸（戒律逐漸衰弱）已經說過了，你自己應當知道。接下來是舍戒（放棄戒律）的語句，『云何比丘者？（什麼是比丘？）』』法師說：『這句話的次第容易理解。我捨棄佛、捨棄法、捨棄僧，捨棄毗尼（戒律）、捨棄波羅提木叉（別解脫戒）、捨棄同學，捨棄和尚（戒師）的弟子、阿阇梨（導師）的弟子，捨棄同和尚的弟子，捨棄同阿阇梨的弟子，捨棄同學，這十四句與捨棄的語言相等，這樣說能讓人理解。這是想要從佛法中離開，想要從比丘僧團中離開，這樣說能讓人理解，如果這個人想要說『我捨棄佛』，臨到要說出口的時候說：『我捨棄佛。』這不是天竺（印度）正確的說法。隨便說出一句話，比如『我佛舍』、『我法舍』，像這樣依次直到同學，如律本所說，對於聖潔的利益是滿足的。我想要進入第一禪定，臨到要說出口的時候錯誤地說：『我進入第二禪定。』如果像這樣說，這個人想要捨棄比丘的身份，所以才說這樣的話。這種話如果被知曉，就構成了舍戒，如同帝釋（天帝）、梵魔（梵天界的魔）墮落一樣沒有區別，也像這個人從如來的佛法中墮落還俗成為白衣。如果是說，『我已捨棄佛』、『我欲捨棄佛』、『我應捨棄佛』，這種過去、現在、將來的話，如果派遣使者、如果書寫、如果做手勢向人說，這不能構成舍戒。如果空口說謊，用手做出姿勢來表達，會得到很重的罪過；』

【English Translation】 English version: Later, I recalled my initial longing for my mother, which consisted of seventeen phrases, beginning with fields (rice fields). Dwellings refer to places where sweet fruits, vegetables, and edible wild plants grow, and this is called a dwelling. Skills refer to the ability to make pottery or be employed, and this is how it begins. Still longing for home refers to having parents whom I must now support, and this beginning consists of nine phrases, relying on this, I have a mother and should return to support her, my mother cares for and raises me, and this beginning consists of sixteen phrases. From this point on, becoming a pure practitioner, eating once a day and sleeping once a day is very difficult to practice, and this beginning consists of eight phrases, I cannot, I cannot bear it, I am not happy, and this beginning consists of fifty phrases, then one hundred and ten phrases, then one hundred and sixty phrases.'

The Dharma master said, 'The gradual weakening of the precepts has already been discussed, and you should know it yourself. Next are the phrases for renouncing the precepts, 'What is a Bhikkhu (monk)?' The Dharma master said, 'The order of this phrase is easy to understand. I renounce the Buddha, renounce the Dharma, renounce the Sangha, renounce the Vinaya (monastic discipline), renounce the Pratimoksha (code of monastic rules), renounce fellow students, renounce the disciples of my Upadhyaya (preceptor), renounce the disciples of my Acharya (teacher), renounce the fellow disciples of my Upadhyaya, renounce the fellow disciples of my Acharya, renounce fellow students, these fourteen phrases are equivalent to the language of renunciation, and saying it this way makes it understandable. This is wanting to leave the Buddha's teachings, wanting to leave the Bhikkhu Sangha, and saying it this way makes it understandable. If this person wants to say 'I renounce the Buddha,' and when about to say it says, 'I renounce the Buddha,' this is not the correct way to say it in India (ancient India). Saying any phrase at random, such as 'I Buddha renounce,' 'I Dharma renounce,' in this order until fellow students, as the Vinaya text says, it is fulfilling the sacred benefit. I want to enter the first Dhyana (meditative state), and when about to say it mistakenly say, 'I enter the second Dhyana.' If it is said like this, this person wants to renounce the Bhikkhu status, so they say such things. If this speech is known, it constitutes renouncing the precepts, just like the fall of Indra (king of the gods), Mara (demon) of the Brahma realm, there is no difference, it is also like this person falling from the Tathagata's (Buddha's) Dharma and returning to lay life. If it is said, 'I have renounced the Buddha,' 'I want to renounce the Buddha,' 'I should renounce the Buddha,' these past, present, and future words, if sending a messenger, if writing, if making gestures to say to someone, this does not constitute renouncing the precepts. If speaking empty lies, using hand gestures to express it, one will receive heavy sins;'

此中不爾，若人舍者向人而舍，以心發言已然後說，成舍戒。若發言向一人說，若此人解者，即成舍戒，若此人不解者，邊有人解者，亦不成舍戒。若向兩人說，一人解一人不解，成舍戒，若悉解者成舍戒。若向百千人說，解者成舍戒。若比丘為淫慾所惱，欲向同學說者，復自忌畏，因在屏處作大聲而言：『我今舍佛。』隨有解者，忽有邊人解，此比丘欲舍戒，舍于如來法墮落，即成舍戒。不前不後解此比丘語，如世間語無異。若此比丘語已，未即時解，久久方思然後解欲舍戒者，不成舍戒。如空說、如粗惡語供養，身口瞋故虛語，如此等語與此間無異，若置心而解便即得；若有狐疑久久方解，而不得罪。佛告諸比丘：『如是戒羸者而成舍戒，若言白衣受我，我欲成白衣，我今成白衣，我已成白衣，而說者不成舍戒；若言今日令白衣受我，今知而置心中而說，以天竺中國語，或非天竺語，若人解此語者，便即舍戒。』」

法師曰：「如是次第，優婆塞為初，從此七句八句十四句二十二句，我不用此何為，佛於我無益，我已說此四句，汝自當知，文句雖多義理歸一。」

法師曰：「我不能盡解，次第律本汝自知。」

法師曰：「優波離言：『佛有一百名，法名亦如是，余諸句亦如是。』我今略說。我

【現代漢語翻譯】現代漢語譯本：這裡的情況不是這樣。如果有人想要舍戒，面向他人而舍，心中想著並說出來，就成了舍戒。如果說給一個人聽，這個人理解了，就成了舍戒；如果這個人不理解，旁邊有人理解了，也不成舍戒。如果向兩個人說，一個人理解，一個人不理解，就成了舍戒；如果都理解了，就成了舍戒。如果向成百上千人說，理解的人就成了舍戒。如果比丘被淫慾所困擾，想要向同學說，又自我顧忌畏懼，於是在隱蔽的地方大聲說：『我現在舍佛（Buddha，覺悟者）。』隨便有誰理解了，忽然有旁邊的人理解了，這個比丘想要舍戒，捨棄如來的法（Dharma，宇宙真理）而墮落，就成了舍戒。不前不後地理解這個比丘的話，和世俗的語言沒有區別。如果這個比丘說了之後，沒有立刻理解，很久之後才思考然後理解他想要舍戒，就不成舍戒。如同空說、如同粗惡語供養，身口嗔怒而虛妄說話，如此等等的語言和世間語言沒有區別，如果用心去理解就立刻明白；如果有所懷疑，很久之後才理解，就不會有罪過。佛（Buddha，覺悟者）告訴眾比丘：『像這樣戒律薄弱的人就成了舍戒。』如果說讓白衣（layman，在家居士）接受我，我想要成為白衣，我現在成為白衣，我已經成為白衣，這樣說也不成舍戒；如果說今天讓白衣接受我，現在知道並且放在心中而說，用天竺（India）中國（China）的語言，或者不是天竺的語言，如果有人理解這些話，就立刻舍戒。' 法師說：『像這樣的次第，以優婆塞（Upasaka，近事男）為開始，從此七句、八句、十四句、二十二句，我不用這些做什麼，佛（Buddha，覺悟者）對我沒有益處，我已經說了這四句，你們自己應當知道，文句雖然多，義理歸於一。』法師說：『我不能完全理解，次第律本你們自己知道。』法師說：『優波離（Upali，佛陀十大弟子之一，持戒第一）說：佛（Buddha，覺悟者）有一百個名號，法（Dharma，宇宙真理）的名號也是這樣，其餘的句子也是這樣。』我現在簡略地說。

【English Translation】 English version: It is not like this here. If a person wants to renounce the precepts, facing another person and renouncing, thinking in their heart and speaking it out, then the renunciation of precepts is accomplished. If it is said to one person, and that person understands, then the renunciation of precepts is accomplished; if that person does not understand, and someone nearby understands, then the renunciation of precepts is not accomplished. If it is said to two people, and one person understands and one person does not understand, then the renunciation of precepts is accomplished; if both understand, then the renunciation of precepts is accomplished. If it is said to hundreds or thousands of people, those who understand accomplish the renunciation of precepts. If a Bhikshu (Buddhist monk) is troubled by lust and wants to tell a fellow student, but is also self-conscious and fearful, so in a secluded place he says loudly: 'I now renounce the Buddha (Buddha, the Awakened One).' Whoever understands it, if someone nearby suddenly understands, that this Bhikshu (Buddhist monk) wants to renounce the precepts, abandoning the Dharma (Dharma, the universal truth) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) and falling, then the renunciation of precepts is accomplished. Understanding the Bhikshu's (Buddhist monk) words without any delay, it is no different from worldly language. If this Bhikshu (Buddhist monk) speaks, and it is not immediately understood, but after a long time of thinking it is then understood that he wants to renounce the precepts, then the renunciation of precepts is not accomplished. Like speaking empty words, like offering coarse and evil words, speaking falsely out of anger in body and speech, such words are no different from worldly language, if one understands with the mind, it is immediately clear; if there is doubt and it is understood after a long time, then there is no offense. The Buddha (Buddha, the Awakened One) told the Bhikshus (Buddhist monks): 'In this way, one who is weak in precepts accomplishes the renunciation of precepts.' If one says, 'Let a layman (layman, a householder) accept me, I want to become a layman, I am now becoming a layman, I have already become a layman,' saying this does not accomplish the renunciation of precepts; if one says, 'Today let a layman accept me,' now knowing and placing it in the heart and speaking, using the language of India (India) China (China), or not the language of India, if someone understands these words, then the precepts are immediately renounced.' The Dharma Master said: 'In such order, beginning with Upasaka (Upasaka, a male lay devotee), from this seven sentences, eight sentences, fourteen sentences, twenty-two sentences, what do I do with these, the Buddha (Buddha, the Awakened One) is of no benefit to me, I have already said these four sentences, you should know for yourselves, although the sentences are many, the meaning returns to one.' The Dharma Master said: 'I cannot fully understand, you know the sequential Vinaya (Vinaya, the monastic rules) texts yourselves.' The Dharma Master said: 'Upali (Upali, one of the Buddha's ten great disciples, foremost in discipline) said: The Buddha (Buddha, the Awakened One) has a hundred names, the names of the Dharma (Dharma, the universal truth) are also like this, the remaining sentences are also like this.' I will now speak briefly.

今舍佛失戒，我舍三藐三佛陀，我舍無量意，舍無譬意，我舍菩提智，舍無愚癡，舍通達一切，如是隨號皆成舍戒。又言舍法，此名非號，即成舍戒。舍善分別，舍現身報，舍不異，舍來見，舍能濟出，舍智慧真實知。

「復言我舍無作法，舍離欲，舍滅，舍甘露法，舍《長阿含》，舍《短阿含》，舍《梵網》，舍《初本經》，舍《僧述多》，舍《鴦掘經》，舍《本生經》，舍《阿毗曇》，舍功德法，舍非功德亦非功德，舍識處，舍善置，舍神通地，舍攝領，舍勇猛，舍菩提，舍道，舍果，舍涅槃，我舍八萬四千法聚，以如此號悉成舍戒。

「我舍僧，此說非號，舍善從僧，舍正隨，舍以理隨，舍集僧，舍四雙僧，舍八輩僧，舍應供，舍叉手供養，舍無上福田，號名僧，亦成舍戒。

「我今舍戒，此說非號，成舍戒，舍比丘戒，舍比丘尼戒，舍上學上心，舍上慧，以號舍即成舍戒。舍比丘毗尼、比丘尼毗尼，舍初波羅夷第二第三第四波羅夷，舍僧伽婆尸沙，舍偷蘭遮，舍波逸提，舍波羅提提舍尼，舍突吉羅，舍頭婆和多(漢言微細罪也)，如是戒號，亦成舍戒。我舍波羅提木叉，此名非號，便成舍戒。舍比丘波羅提木叉，舍比丘尼波羅提木叉，此是號，亦成舍戒。我舍學而成舍戒。舍比丘學、比丘

【現代漢語翻譯】現代漢語譯本：現在如果有人說『我捨棄佛』，這並非佛的稱號，因此不構成舍戒。如果有人說『我捨棄三藐三佛陀（Samyaksambuddha，正等覺者）』，『我捨棄無量意』，『捨棄無譬意』，『我捨棄菩提智（Bodhi-jnana，覺悟的智慧）』，『捨棄無愚癡』，『捨棄通達一切』，像這樣隨意的稱號都構成舍戒。又說『捨棄法』，這名稱並非稱號，因此構成舍戒。捨棄善分別，捨棄現身報，捨棄不異，捨棄來見，捨棄能濟出，捨棄智慧真實知。又說『我捨棄無作法』，『捨棄離欲』，『捨棄滅』，『捨棄甘露法』，『捨棄《長阿含》』，『捨棄《短阿含》』，『捨棄《梵網經》』，『捨棄《初本經》』，『捨棄《僧述多》』，『捨棄《鴦掘經》』，『捨棄《本生經》』，『捨棄《阿毗曇》』，『捨棄功德法』，『捨棄非功德亦非功德』，『捨棄識處』，『捨棄善置』，『捨棄神通地』，『捨棄攝領』，『捨棄勇猛』，『捨棄菩提』，『捨棄道』，『捨棄果』，『捨棄涅槃』，『我捨棄八萬四千法聚』，以如此稱號都構成舍戒。『我捨棄僧』，這種說法並非稱號，捨棄從僧眾處獲得的善，捨棄正隨，捨棄以理隨，捨棄集僧，捨棄四雙僧（指四雙八輩的聖者），捨棄八輩僧（指八種聖者），捨棄應供，捨棄叉手供養，捨棄無上福田，『號名僧』，也構成舍戒。『我今舍戒』，這種說法並非稱號，構成舍戒，捨棄比丘戒，捨棄比丘尼戒，捨棄上學上心，捨棄上慧，以稱號舍棄就構成舍戒。捨棄比丘毗尼（Vinaya，戒律）、比丘尼毗尼，捨棄初波羅夷（Parajika，斷頭罪）第二第三第四波羅夷，捨棄僧伽婆尸沙（Sanghavasesa，僧殘罪），捨棄偷蘭遮（Thullanacaya，大罪），捨棄波逸提（Pacittiya，單墮罪），捨棄波羅提提舍尼（Patidesaniya，悔過罪），捨棄突吉羅（Dukkata，惡作罪），捨棄頭婆和多（漢言微細罪也）（Dubbhashita，惡說），像這樣的戒律稱號，也構成舍戒。我捨棄波羅提木叉（Pratimoksha，戒本），這名稱並非稱號，便構成舍戒。捨棄比丘波羅提木叉，捨棄比丘尼波羅提木叉，這是稱號，也構成舍戒。我捨棄學而成舍戒。捨棄比丘學、比丘尼學。

【English Translation】 English version: Now, if one says, 'I renounce the Buddha,' this is not a title of the Buddha, therefore it does not constitute renouncing the precepts. If one says, 'I renounce Samyaksambuddha (Perfectly Enlightened One),' 'I renounce Immeasurable Intent,' 'renounce Incomparable Intent,' 'I renounce Bodhi-jnana (Wisdom of Enlightenment),' 'renounce Non-ignorance,' 'renounce Comprehending All,' such arbitrary titles all constitute renouncing the precepts. Furthermore, saying 'renounce the Dharma,' this name is not a title, therefore it constitutes renouncing the precepts. Renounce good discrimination, renounce the present body's reward, renounce Non-difference, renounce Future Sight, renounce the ability to Deliver, renounce Wisdom's True Knowledge. Again, saying 'I renounce the Unconditioned Dharma,' 'renounce Detachment,' 'renounce Cessation,' 'renounce the Ambrosia Dharma,' 'renounce the Dirgha Agama (Long Discourses),' 'renounce the Madhyama Agama (Middle Length Discourses),' 'renounce the Brahmajala Sutra (Brahma's Net Sutra),' 'renounce the First Root Sutra,' 'renounce the Sangiti Sutra,' 'renounce the Anguttara Nikaya (Numerical Discourses),' 'renounce the Jataka Tales (Birth Stories),' 'renounce the Abhidhamma (Higher Dharma),' 'renounce Meritorious Dharma,' 'renounce Neither Meritorious nor Non-meritorious,' 'renounce the Sphere of Consciousness,' 'renounce Good Placement,' 'renounce the Grounds of Supernormal Powers,' 'renounce Gathering,' 'renounce Courage,' 'renounce Bodhi (Enlightenment),' 'renounce the Path,' 'renounce the Fruit,' 'renounce Nirvana,' 'I renounce the Eighty-four Thousand Dharma Aggregates,' using such titles all constitute renouncing the precepts. 'I renounce the Sangha (Community),' this statement is not a title, renouncing the good derived from the Sangha, renouncing Right Following, renouncing Following with Reason, renouncing the Assembly of the Sangha, renouncing the Four Pairs of Individuals (referring to the four pairs and eight types of noble beings), renouncing the Eight Types of Individuals (referring to the eight types of noble beings), renouncing Worthy of Offerings, renouncing Anjali (palms together) Offerings, renouncing the Supreme Field of Merit, 'calling it the Sangha,' also constitutes renouncing the precepts. 'I now renounce the precepts,' this statement is not a title, it constitutes renouncing the precepts, renouncing the Bhikshu (monk) precepts, renouncing the Bhikshuni (nun) precepts, renouncing Higher Learning and Higher Mind, renouncing Higher Wisdom, using titles to renounce constitutes renouncing the precepts. Renouncing the Bhikshu Vinaya (Discipline), the Bhikshuni Vinaya, renouncing the First Parajika (Defeat), the Second, Third, and Fourth Parajikas, renouncing the Sanghavasesa (Formal Meeting Offense), renouncing the Thullanacaya (Grave Offense), renouncing the Pacittiya (Expiation Offense), renouncing the Patidesaniya (Confession Offense), renouncing the Dukkata (Wrongdoing Offense), renouncing the Dubbhashita (Badly Spoken) (meaning subtle offenses), such titles of precepts also constitute renouncing the precepts. I renounce the Pratimoksha (Monastic Code), this name is not a title, therefore it constitutes renouncing the precepts. Renouncing the Bhikshu Pratimoksha, renouncing the Bhikshuni Pratimoksha, these are titles, also constituting renouncing the precepts. I renounce learning and thus renounce the precepts. Renouncing Bhikshu learning, Bhikshuni learning.

尼學，第一第二乃至波羅提木叉學，舍三藐三佛陀學、無量意學，舍智慧學、舍離學，如是次第我今當舍。和尚人度我出家，及與具足戒，于某處，我得出家，于某處我得具足戒，此人我舍，如是說舍和尚，以號名舍和尚，戒亦得舍。我今舍阿阇梨，此語非號，戒即得舍。若人度我、若人教我、依止某處而問而學，此人我當舍，如是以阿阇梨號而說，便得舍戒。我舍弟子，此語非號，戒即得舍。若人我度，我與具足戒，於我處得出家已，得具足戒已，此人我今舍，如是舍弟子，以名號故，即成舍戒。我今舍阿阇梨弟子，即成舍戒。若人我出家，若教授咨問我者，此人我舍，以此名號，即成舍戒。我今舍同學戒，即得舍戒。若人我師度與具足戒，於我師處得具足戒，此人我舍，以同學名號，即得成舍。我今舍同學阿阇梨，戒即得舍。若人我阿阇梨度與具足戒，于阿阇梨處咨問我，阿阇梨教授令知，此人我舍，如是以阿阇梨同學名號，即成舍戒。我今舍一切同學，即得舍戒。若人與我共一學心、共一學慧，此人我舍，如是以一切同學名號，即成舍戒。

「我今作白衣，即成舍戒。我還復如故，我作估客，我今耕田養牛畜五欲，如是以白衣名號，即成舍戒。我今作優婆塞，便成舍戒。我今作優婆塞二語，作優婆塞三語

【現代漢語翻譯】現代漢語譯本：『尼學（Nixue，比丘尼的學處），第一第二乃至波羅提木叉學（Boluotimuqie xue，戒律），捨棄三藐三佛陀學（Sanmiaosanfutu xue，正等覺者的教導）、無量意學（Wuliangyi xue，無量意義的教導），捨棄智慧學、捨棄離欲之學，像這樣次第地我今天要捨棄。』『和尚（Heshang，出家師父）度我出家，並且授予我具足戒（Juzu jie，完整的戒律），在某處，我得以出家，在某處我得到具足戒，這個人我捨棄。』像這樣說捨棄和尚，以名號舍棄和尚，戒律也就捨棄了。『我今天要捨棄阿阇梨（A'shelili，導師），』這句話不是名號，戒律就得以捨棄。『如果有人度我、如果有人教我、依止某處而問而學，這個人我應當捨棄，』像這樣以阿阇梨的名號而說，便得以捨棄戒律。『我捨棄弟子，』這句話不是名號，戒律就得以捨棄。『如果有人我度他出家，我給他具足戒，在我的處所得以出家，已經得到具足戒，這個人我今天要捨棄，』像這樣捨棄弟子，因為名號的緣故，就成了捨棄戒律。『我今天要捨棄阿阇梨的弟子，』就成了捨棄戒律。『如果有人我讓他出家，如果有人教授、諮詢我，這個人我捨棄，』以此名號，就成了捨棄戒律。『我今天要捨棄同學的戒律，』就得以捨棄戒律。『如果有人我的師父度他並且授予具足戒，在我的師父處得到具足戒，這個人我捨棄，』以同學的名號，就得以成就捨棄。『我今天要捨棄同學的阿阇梨，』戒律就得以捨棄。『如果有人我的阿阇梨度他並且授予具足戒，在阿阇梨處諮詢我，阿阇梨教授讓他知道，這個人我捨棄，』像這樣以阿阇梨同學的名號，就成了捨棄戒律。『我今天要捨棄一切同學，』就得以捨棄戒律。『如果有人與我共有一個學習的心、共有一個學習的智慧，這個人我捨棄，』像這樣以一切同學的名號，就成了捨棄戒律。『我今天要成為白衣（Baiyi，在家居士），』就成了捨棄戒律。『我還恢復如初，我做商人，我今天要耕田養牛畜養五欲（Wuyu，色聲香味觸），』像這樣以白衣的名號，就成了捨棄戒律。『我今天要成為優婆塞（Youpose，男居士），』便成了捨棄戒律。『我今天要說兩遍優婆塞，說三遍優婆塞。』

【English Translation】 English version: 'Nixue (Nixue, the precepts for bhikkhunis), the first, second, and even the Boluotimuqie xue (Boluotimuqie xue, Pratimoksha precepts), abandoning the Sanmiaosanfutu xue (Sanmiaosanfutu xue, the teachings of the Samyak-sambuddha), the Wuliangyi xue (Wuliangyi xue, the teachings of immeasurable meanings), abandoning the learning of wisdom, abandoning the learning of detachment, in this order I will now abandon.' 'The Heshang (Heshang, the preceptor) ordained me, and granted me the Juzu jie (Juzu jie, full ordination), in a certain place, I was able to be ordained, in a certain place I received the full ordination, this person I abandon.' Saying thus, abandoning the Heshang, by the name of Heshang, the precepts are also abandoned. 'I will now abandon the A'shelili (A'shelili, Acharya/teacher),' this statement is not a name, the precepts are then abandoned. 'If someone ordained me, if someone taught me, relying on a certain place to ask and learn, this person I should abandon,' saying thus by the name of A'shelili, one can abandon the precepts. 'I abandon the disciple,' this statement is not a name, the precepts are then abandoned. 'If someone I ordained, I gave him the full ordination, in my place he was able to be ordained, having received the full ordination, this person I will now abandon,' saying thus, abandoning the disciple, because of the name, it becomes abandoning the precepts. 'I will now abandon the disciple of the A'shelili,' it becomes abandoning the precepts. 'If someone I ordained, if someone teaches and consults me, this person I abandon,' by this name, it becomes abandoning the precepts. 'I will now abandon the precepts of fellow students,' one can then abandon the precepts. 'If someone my teacher ordained and granted the full ordination, in my teacher's place he received the full ordination, this person I abandon,' by the name of fellow student, one can then accomplish abandonment. 'I will now abandon the A'shelili of fellow students,' the precepts are then abandoned. 'If someone my A'shelili ordained and granted the full ordination, in the A'shelili's place he consults me, the A'shelili teaches him to know, this person I abandon,' saying thus by the name of A'shelili fellow student, it becomes abandoning the precepts. 'I will now abandon all fellow students,' one can then abandon the precepts. 'If someone shares with me one learning mind, shares one learning wisdom, this person I abandon,' saying thus by the name of all fellow students, it becomes abandoning the precepts. 'I will now become a Baiyi (Baiyi, a layperson),' it becomes abandoning the precepts. 'I will return to as it was, I become a merchant, I will now cultivate fields, raise cattle, and nurture the Wuyu (Wuyu, five desires),』 saying thus by the name of Baiyi, it becomes abandoning the precepts. 'I will now become a Youpose (Youpose, a male lay devotee),' it then becomes abandoning the precepts. 'I will now say 'Youpose' twice, say 'Youpose' three times.'

；我持五戒或持十戒，我今作優婆塞，如是以優婆塞名號，戒即成舍。我今作凈人，戒即成舍。我為眾僧驅使，我今分粥分米果木果，如是以凈人名號，即成舍戒。

「我作沙彌，即成舍戒。作年少沙彌，作小沙彌，如以沙彌名號，即成舍戒。

「我今作外道，即成舍戒。作尼乾陀、阿寅婆迦，作多波須，作波利婆阇，作畔郎具，如是以外道名號，即成舍戒。我作外道優婆塞，即成舍戒。作尼干優婆塞，作阿寅優婆塞、迦優婆塞，作多婆須優婆塞，作波利波阇優婆塞，作畔郎具優婆塞，如是以外道名號，即成舍戒。

「我非沙門，即成舍戒。我作破戒行惡法，作臭穢凈行覆法，非沙門而言沙門，非梵行而言梵行，中盛臭穢，如是以非沙門名號，即成舍戒。

「我非釋迦種子，即成舍戒。我非三藐三佛陀子，非無量意子，非無譬意子，非菩提智子，非勇猛子，非無愚癡子，非通達無礙子非勝勝子，如是以釋迦種子名號，即成舍戒。

「以此因故，以此表故，以此方便故，以佛名號故，如是說已，悉是舍戒因，置佛為初。更有餘語舍戒，無有是處。」

法師曰：「如是舍戒相，我已現耳，于不捨戒者，莫令狐疑，我今廣說舍戒，因人為初，或因人成舍戒，或因人不成舍戒。」

【現代漢語翻譯】現代漢語譯本：『我受持五戒或十戒，我現在成為優婆塞（Upasaka，在家男居士），像這樣以優婆塞的名號，戒律就此捨棄。我現在成為凈人（負責寺院雜務的男子），戒律就此捨棄。我為眾僧服務，我現在分粥、分米、分水果，像這樣以凈人的名號，就此捨棄戒律。『我成為沙彌（Sramanera，出家男眾），就此捨棄戒律。成為年少的沙彌，成為小沙彌，像這樣以沙彌的名號，就此捨棄戒律。『我現在成為外道，就此捨棄戒律。成為尼乾陀（Nigantha，耆那教徒）、阿寅婆迦（Ajivaka，邪命外道）、多波須（Tapasa，苦行者）、波利婆阇（Parivrajaka，遊行者）、畔郎具（Pandaranga，白衣外道），像這樣以外道的名號，就此捨棄戒律。我成為外道的優婆塞，就此捨棄戒律。成為尼乾陀優婆塞、阿寅優婆塞、迦優婆塞、多婆須優婆塞、波利波阇優婆塞、畔郎具優婆塞，像這樣以外道的名號，就此捨棄戒律。『我不是沙門（Sramana，出家修行者），就此捨棄戒律。我做出破戒的行為，行惡法，做污穢的凈行，掩蓋佛法，不是沙門卻自稱沙門，不是梵行卻自稱梵行，內心充滿污穢，像這樣以非沙門的名號，就此捨棄戒律。『我不是釋迦（Sakya）的後裔，就此捨棄戒律。我不是三藐三佛陀（Samyaksam-buddha，正等覺者）之子，不是無量意（無量意菩薩）之子，不是無譬意（無譬意菩薩）之子，不是菩提智（菩提智菩薩）之子，不是勇猛（勇猛菩薩）之子，不是無愚癡（無愚癡菩薩）之子，不是通達無礙（通達無礙菩薩）之子，不是勝勝（勝勝菩薩）之子，像這樣以釋迦後裔的名號，就此捨棄戒律。『因為這個原因，因為這個表示，因為這個方便，因為佛的名號，像這樣說了之後，都是捨棄戒律的原因，以佛為首。再說其他的話來捨棄戒律，沒有這樣的道理。』法師說：『像這樣捨棄戒律的相狀，我已經展現了，對於不捨棄戒律的人，不要讓他們疑惑，我現在廣泛地說捨棄戒律，以人為開始，或者因為人而成就捨棄戒律，或者因為人而不成就捨棄戒律。』

【English Translation】 English version: 'I uphold the five precepts or the ten precepts. I now become a Upasaka (layman), and by using the title of Upasaka, the precepts are relinquished. I now become a Kaindapala (attendant), and the precepts are relinquished. I serve the Sangha (monastic community), and I now distribute congee, rice, fruits, and wood. By using the title of Kaindapala, the precepts are relinquished.' 'I become a Sramanera (novice monk), and the precepts are relinquished. I become a young Sramanera, a small Sramanera. By using the title of Sramanera, the precepts are relinquished.' 'I now become a heretic, and the precepts are relinquished. I become a Nigantha (Jain), an Ajivaka (fatalist ascetic), a Tapasa (ascetic), a Parivrajaka (wandering ascetic), a Pandaranga (white-robed ascetic). By using the title of heretic, the precepts are relinquished. I become a heretic Upasaka, and the precepts are relinquished. I become a Nigantha Upasaka, an Ajivaka Upasaka, a Tapasa Upasaka, a Parivrajaka Upasaka, a Pandaranga Upasaka. By using the title of heretic, the precepts are relinquished.' 'I am not a Sramana (ascetic), and the precepts are relinquished. I commit acts that violate the precepts, practice evil deeds, engage in impure practices while concealing the Dharma (teachings), claim to be a Sramana when I am not, claim to practice Brahmacharya (celibacy) when I do not, and am filled with impurity within. By using the title of non-Sramana, the precepts are relinquished.' 'I am not a descendant of Sakya (Shakya), and the precepts are relinquished. I am not a child of Samyaksam-buddha (perfectly enlightened Buddha), not a child of Immeasurable Intent (Wuliangyi Bodhisattva), not a child of Incomparable Intent (Wu Piyibosatsu), not a child of Bodhi Wisdom (Puti Zhibosatsu), not a child of Courageous (Yongmeng Bodhisattva), not a child of Non-Ignorance (Wu Yuchibosatsu), not a child of Unobstructed Understanding (Tongda Wu'aibosatsu), not a child of Supreme Victory (Sheng Sheng Bosatsu). By using the title of descendant of Sakya, the precepts are relinquished.' 'For this reason, because of this indication, because of this expedient, because of the name of the Buddha, having spoken thus, all are causes for relinquishing the precepts, with the Buddha as the foremost. To relinquish the precepts by saying other words, there is no such principle.' The Dharma Master said, 'I have now shown the characteristics of relinquishing the precepts. Do not let those who do not relinquish the precepts be doubtful. I will now speak extensively about relinquishing the precepts, beginning with people. Either relinquishing the precepts is accomplished because of people, or relinquishing the precepts is not accomplished because of people.'

法師曰：「律本所說，佛告諸比丘：『云何不成舍戒？初句說顛者，或夜叉顛狂、瞻顛狂，餘者隨顛倒心。若其舍戒，不成舍戒，若於顛狂人舍戒，意甚樂舍戒，而顛狂人不解戒，不成舍戒，失心者，如夜叉顛狂無異。』」

法師曰：「夜叉顛狂與瞻顛狂，此無罪，后當說。如是失心舍戒，而不成舍。為苦逼迫者，苦刀已觸，以心悶故，而言舍戒，戒不成舍；或向受苦者說，以苦悶故，不解此說，不成舍戒。向天神者，地神為初，乃至阿咤貳杈天神，若向此諸神舍戒，戒不成舍。向畜生者，摩睺羅伽、迦樓羅、緊那羅、象、獼猴，及諸畜生，向此輩舍戒，戒不成舍。顛狂人向顛狂人，為不知故，戒不成舍。」

法師曰：「向諸神舍戒，其速知。何以故？為其大功德故，三因受胎所以速知。若此人轉心我欲舍戒，諸天神已自知，佛護人心易動勿令失戒，是故佛斷，勿向天神舍戒，於人中不斷。若共者若不共，若等例者不等例者，若向白衣若向出家，向解人舍戒，皆即成舍，若此人不解，皆不成舍。」

法師曰：「我已說此義。善語者，何謂為善語？所以善人所行，是摩竭國語，若邊地安陀羅彌國語，而不解摩竭國語，或有餘國語，展轉相語皆悉不解，而教之，汝作如是言：『若不知者，先教授令知

【現代漢語翻譯】現代漢語譯本：法師說：『律本上說，佛告訴各位比丘：『什麼情況下不能算舍戒呢？』第一句說到顛狂的人，或是被夜叉（Yaksa，一種鬼神）附身而顛狂、或是因病而顛狂，其餘情況都隨顛倒之心而定。如果他們舍戒，不能算舍戒。如果向顛狂的人舍戒，心裡非常想舍戒，但顛狂的人不理解戒律，不能算舍戒。失去心智的人，就像被夜叉附身而顛狂一樣。』法師說：『被夜叉附身而顛狂和因病而顛狂，這兩種情況沒有罪過，後面會講到。像這樣失去心智而舍戒，不能算舍戒。被痛苦逼迫的人，痛苦的刀已經觸及身體，因為心中煩悶，說要舍戒，戒不能算舍掉；或者向正在受苦的人說，因為痛苦煩悶，不理解所說的話，不能算舍戒。向天神舍戒，從地神開始，乃至阿咤貳杈（Atavaka，夜叉神名）天神，如果向這些神舍戒，戒不能算舍掉。向畜生舍戒，摩睺羅伽（Mahoraga，大蟒神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，人非人）、象、獼猴，以及各種畜生，向這些對像舍戒，戒不能算舍掉。顛狂的人向顛狂的人舍戒，因為彼此不理解，戒不能算舍掉。』法師說：『向諸神舍戒，他們很快就能知道。為什麼呢？因為他們有很大的功德，是三因受胎（指由三種原因結合而投胎）所以能很快知道。如果這個人轉念想要舍戒，諸天神已經自己知道了，佛護念人心容易動搖，不要讓他們失去戒律，所以佛禁止向天神舍戒，在人中則沒有禁止。無論是共同的還是不共同的，無論是同等地位的還是不同等地位的，無論是向在家居士還是向出家人，向理解的人舍戒，都立即算舍戒，如果這個人不理解，都不能算舍戒。』法師說：『我已經說了這個道理。什麼是善語呢？就是善人所說的話，是摩竭陀國（Magadha，古印度國名）的語言，如果是邊地的安陀羅彌國（Andhra，古印度地區名）的語言，而不理解摩竭陀國的語言，或者有其他國家的語言，輾轉相告都不能理解，就教導他們，你這樣說：『如果不知道的，先教導他們讓他們知道。』

【English Translation】 English version: The Dharma Master said: 'The Vinaya states that the Buddha told the Bhikkhus: 'Under what circumstances is renouncing the precepts not considered valid? The first sentence speaks of those who are deranged, either deranged by a Yaksa (Yaksa, a type of spirit) or deranged by illness; the rest depends on the mind being deranged. If they renounce the precepts, it is not considered a valid renunciation. If one renounces the precepts to a deranged person, even if one greatly desires to renounce the precepts, but the deranged person does not understand the precepts, it is not considered a valid renunciation. Those who have lost their minds are no different from those deranged by a Yaksa.' The Dharma Master said: 'Being deranged by a Yaksa and being deranged by illness, these two cases are without fault, as will be explained later. Thus, renouncing the precepts with a lost mind is not considered valid. For those oppressed by suffering, when the knife of suffering has already touched them, because of mental distress, if they say they renounce the precepts, the precepts are not considered renounced; or if one speaks to someone who is suffering, because of the distress of suffering, they do not understand what is said, and the renunciation is not considered valid. Renouncing the precepts to a Deva (Deva, a god), starting with the earth Devas, and even to Atavaka (Atavaka, name of a Yaksa god) Devas, if one renounces the precepts to these Devas, the renunciation is not considered valid. Renouncing the precepts to animals, such as Mahoraga (Mahoraga, great serpent god), Garuda (Garuda, golden-winged bird), Kinnara (Kinnara, half-human half-divine being), elephants, monkeys, and all kinds of animals, renouncing the precepts to these beings is not considered valid. A deranged person renouncing the precepts to another deranged person, because they do not understand each other, the renunciation is not considered valid.' The Dharma Master said: 'Renouncing the precepts to the Devas, they will know it quickly. Why? Because they have great merit, and they are born from three causes (referring to being born from the combination of three causes), so they can know it quickly. If this person changes their mind and wants to renounce the precepts, the Devas already know it themselves. The Buddha protects people's minds, which are easily swayed, so that they do not lose the precepts. Therefore, the Buddha forbade renouncing the precepts to the Devas, but there is no such prohibition among humans. Whether it is shared or not shared, whether it is of equal status or not of equal status, whether it is to a layperson or to a monastic, renouncing the precepts to someone who understands, it is immediately considered renounced; if this person does not understand, it is not considered renounced.' The Dharma Master said: 'I have already explained this principle. What is good speech? It is the speech spoken by good people, which is the language of Magadha (Magadha, an ancient Indian kingdom). If it is the language of the border region of Andhra (Andhra, an ancient Indian region), and they do not understand the language of Magadha, or if there are other languages, and they cannot understand each other through repeated explanations, then teach them, saying: 'If they do not know, first teach them so that they know.'

，戲論言語，速急誤言，我舍佛癡疙。』如是諸舍戒，戒不捨，智慧人速急或誤語，而不成舍戒。不欲舍而言舍，如人讀律無異，如人聞律、如人誦律無異、教授無異，如此諸語不成舍戒。欲向說而不說，已有戒羸相，我今舍戒，不作是言，此是欲說而不說，向癡人說者，向老耄人說，向土像木像人說，或向野中小兒，或至不向說，如此語悉不成舍戒。」

法師曰：「我今斷言，以一切隨方便，我今舍佛為初，即成舍戒，餘者不成舍戒。」

法師曰：「今行不凈法為初，我今分別說義，如律本所說，行不凈法者。」

問曰：「云何不凈法？」

答曰：「非好法、非善人法、野人法、愚癡人法，如律本說，大罪乃至捉水、于靜處二人，此惡法從句義，捉觸歷沙，悉成大罪，以水為端，是名為不凈行。于覆藏處者，靜處無人而行不凈行，二人可爾，是名不凈行。」

問曰：「何謂行不凈行？」

答曰：「二人俱欲俱樂，亦言二人俱受欲，是名行不凈行。如律本所說，以男表置女表，以女表置男表，以男根內女根，若入一胡麻，風不至處濕處，若入如此處，得波羅夷罪；女根中四面當中央此五處，四邊及中央皆犯罪，男根亦有四邊當頭屈入，此六事若一一入，犯波羅夷罪；屈者，如屈

【現代漢語翻譯】『戲論言語，速急誤言，我舍佛癡疙。』像這樣（表達）的舍戒，戒律是不會被捨棄的。有智慧的人即使快速、緊急或錯誤地說出（舍戒的話），也不會構成舍戒。不想要舍戒卻說成舍戒，就像人讀戒律沒有區別，像人聽戒律、像人誦戒律沒有區別、教授戒律沒有區別，像這樣的話語都不能構成舍戒。想要說（舍戒）卻不說，已經有了戒律衰弱的跡象，『我現在舍戒』，不說這樣的話，這就是想要說卻沒有說。向愚癡的人說，向年老體衰的人說，向泥土做的像、木頭做的像說，或者向野外的小孩說，或者乾脆不向任何人說，像這樣的話語全部不能構成舍戒。

法師說：『我現在斷言，以一切隨順方便（的方式），我現在捨棄佛（Buddha，覺悟者）為開始，這樣就構成舍戒，其餘的（方式）不能構成舍戒。』

法師說：『現在以行不凈法為開始，我現在分別解釋其中的含義，就像戒律書中所說，行不凈法是：』

問：『什麼是不凈法？』

答：『不是好的法，不是善良人的法，是野蠻人的法，是愚癡人的法，就像戒律書中所說，大罪乃至捉水，在安靜的地方兩個人（做的事情），這些惡法從字句的含義上來說，捉摸、接觸，都構成大罪，以水為開端，這被稱為不凈行。在遮蔽的地方，安靜的地方沒有人而行不凈行，兩個人可以這樣做，這叫做不凈行。』

問：『什麼叫做行不凈行？』

答：『兩個人都有慾望，一起享樂，也可以說兩個人一起接受慾望，這叫做行不凈行。就像戒律書中所說，用男性的性器官接觸女性的性器官，用女性的性器官接觸男性的性器官，將男性的性器官插入女性的性器官，如果進入一粒芝麻那麼深，在風吹不到的地方、潮濕的地方，如果進入這樣的地方，就會得到波羅夷罪（Pārājika，斷頭罪）；女性的性器官中有四面以及中央這五個地方，四邊以及中央都構成犯罪，男性的性器官也有四邊以及頂端彎曲的地方，這六件事如果一一進入，就犯波羅夷罪（Pārājika，斷頭罪）；彎曲的，比如彎曲……』

【English Translation】 'Frivolous speech, hasty and mistaken words, 'I renounce the Buddha (Buddha, the awakened one), foolish knot.' Such renunciation of precepts does not constitute renunciation. A wise person, even if speaking quickly, hastily, or mistakenly, does not thereby renounce the precepts. Unintentionally saying 'I renounce' is no different from reading the Vinaya (Vinaya, monastic rules), hearing the Vinaya, reciting the Vinaya, or teaching the Vinaya; such words do not constitute renunciation. Intending to speak but not speaking, already shows signs of weakened precepts. 'I now renounce the precepts,' not saying such words is intending to speak but not speaking. Speaking to a foolish person, speaking to an old and feeble person, speaking to an earthen image, a wooden image, or speaking to a child in the wilderness, or not speaking to anyone at all, such words do not constitute renunciation.

The Dharma master said, 'I now declare definitively that, using all expedient means, beginning with renouncing the Buddha (Buddha, the awakened one), this constitutes renunciation of the precepts; other means do not constitute renunciation.'

The Dharma master said, 'Now, beginning with practicing impure conduct, I will now separately explain its meaning, as stated in the Vinaya texts, practicing impure conduct is:'

Question: 'What is impure conduct?'

Answer: 'It is not good conduct, not the conduct of virtuous people, it is the conduct of barbarians, the conduct of foolish people, as stated in the Vinaya texts, a great offense even to grasp water, in a quiet place, two people (doing something), these evil acts, from the meaning of the words, grasping, touching, all constitute a great offense, beginning with water, this is called impure conduct. In a concealed place, a quiet place where no one is present, practicing impure conduct, two people can do this, this is called impure conduct.'

Question: 'What is called practicing impure conduct?'

Answer: 'Two people both have desire, enjoying pleasure together, it can also be said that two people both receive desire, this is called practicing impure conduct. As stated in the Vinaya texts, placing a male organ on a female organ, placing a female organ on a male organ, inserting a male organ into a female organ, if it enters as much as a sesame seed, in a place where the wind does not reach, a moist place, if it enters such a place, one incurs a Pārājika (Pārājika, expulsion) offense; in the female organ, there are four sides and the center, these five places, the four sides and the center all constitute an offense, the male organ also has four sides and the tip that bends inward, these six things, if each one enters, one commits a Pārājika (Pārājika, expulsion) offense; 'bending' is like bending...'

指如稱頭，高低俱犯，若男根生疣死，不受樂突吉羅，覺樂者得波羅夷；以男根毛，手指頭若入者，得突吉羅。」

法師曰：「此是行不凈法。何以故？此惡不善語。若諸長老，聞說此不凈行，慎勿驚怪。是沙門慚愧心，應至心於佛。何以故？如來為慈悲我等，佛如此世間中王，離諸愛慾得清凈處，為憐愍我等輩，為結戒故，說此惡言。若人如是觀看如來功德，便無嫌心。若佛不說此事，我等云何知得波羅夷罪、偷蘭遮、突吉羅？若法師為人講，聽者說者，以扇遮面，慎勿露齒笑。若有笑，驅出。何以故？三藐三佛陀憐愍眾生金口所說，汝等應生慚愧心而聽，何以笑？驅出。乃至共畜生者，此是下極語，共畜生亦得波羅夷罪，豈況女人？」

法師曰：「我次第而解，有足無足畜生。無足者蛇，有足者二足，下至雞上至金翅鳥；四足者，下至貓上至犬者。取蛇者，蚺蛇一切長者，其中三處，一一入如胡麻，得波羅夷，余不堪者突吉羅；魚者，一切魚龜鼉鱉蛤等，亦如前說三處得罪。此中有小異，蛤口極大，若以男根內蛤口而不足，如內瘡無異，得偷蘭遮；若取雞烏鳥雉鳩鳥一切諸鳥於三處，應得波羅夷者得，應得突吉羅者得；若取貓者，狐貍狗猘亦如前三處得罪，波羅夷者，退墮不如，此是比丘罪。如律本

【現代漢語翻譯】現代漢語譯本：如果用手指像稱量物品一樣觸碰（男根）頭部，無論高低都構成違犯。如果男根上生了疣，即使死亡，也不會因為沒有獲得性快感而犯突吉羅罪。如果感覺到了性快感，則犯波羅夷罪。如果將男根的毛髮或手指頭插入（女性下體），則犯突吉羅罪。

法師說：『這是行不凈行（指性行為）。為什麼這麼說呢？因為這是惡劣不善的言語。如果各位長老聽到說這種不凈行，千萬不要驚怪。作為沙門，應該懷著慚愧心，至誠地面對佛。為什麼呢？因為如來慈悲我們，佛就像世間中的國王，遠離各種愛慾，達到清凈的境界，爲了憐憫我們這些弟子，爲了制定戒律，才說這些令人厭惡的話。如果人們這樣看待如來的功德，就不會有嫌棄之心。如果佛不說這些事，我們怎麼能知道什麼是波羅夷罪、偷蘭遮罪、突吉羅罪呢？如果法師為人講解這些內容，聽者和說者應該用扇子遮住臉，不要露出牙齒笑。如果有人笑，就驅逐出去。為什麼呢？因為三藐三佛陀（正等覺佛）憐憫眾生，用金口說出這些話，你們應該懷著慚愧心來聽，為什麼要笑呢？所以要驅逐出去。乃至與畜生髮生關係，這是最下等的行為，與畜生髮生關係也會犯波羅夷罪，更何況是女人呢？』

法師說：『我依次解釋，有足和無足的畜生。無足的畜生是蛇，有足的畜生有兩足的，下至雞，上至金翅鳥；四足的畜生，下至貓，上至犬。如果與蛇發生關係，比如蚺蛇等一切長形的蛇類，如果（男根）在其中三個部位，任何一個部位插入像胡麻一樣大小，就犯波羅夷罪，其餘情況則犯突吉羅罪。如果是魚類，包括各種魚、龜、鼉、鱉、蛤等，也像前面所說，在三個部位發生關係就會犯罪。這裡有一點不同，蛤的口非常大，如果用男根插入蛤的口，但感覺不足，就像插入瘡一樣，犯偷蘭遮罪。如果與雞、烏鴉、鳥、雉、鳩等各種鳥類在三個部位發生關係，應該判波羅夷罪的就判波羅夷罪，應該判突吉羅罪的就判突吉羅罪。如果與貓發生關係，狐貍、狗、猘（一種野狗）也像前面所說，在三個部位發生關係就會犯罪，犯波羅夷罪的，就會退墮，失去比丘的資格。這些都記載在律本中。』

【English Translation】 English version: 'If one touches the head (of the male organ) with a finger, like weighing something, both high and low are offenses. If warts grow on the male organ, even if one dies, one does not incur a Dukkhata (突吉羅) offense for not experiencing pleasure. If one experiences pleasure, one incurs a Parajika (波羅夷) offense. If the hair of the male organ or a fingertip is inserted (into the female genitalia), one incurs a Dukkhata offense.'

The Dharma Master said, 'This is practicing impure conduct (referring to sexual activity). Why is that? Because these are evil and unwholesome words. If you elders hear about this impure conduct, do not be surprised. As a Shramana (沙門), one should have a sense of shame and sincerely face the Buddha. Why is that? Because the Tathagata (如來) is compassionate to us. The Buddha is like a king in this world, detached from all desires, attaining a state of purity. Out of compassion for us disciples, and for the sake of establishing precepts, he speaks these unpleasant words. If people view the Tathagata's merits in this way, they will have no resentment. If the Buddha did not speak of these matters, how would we know what constitutes a Parajika offense, a Thullanacaya (偷蘭遮) offense, or a Dukkhata offense? If a Dharma Master is explaining these matters to others, the listeners and speakers should cover their faces with a fan and not show their teeth in laughter. If anyone laughs, expel them. Why is that? Because the Samyak-Sambuddha (三藐三佛陀, Fully Enlightened Buddha) speaks these words out of compassion for sentient beings. You should listen with a sense of shame. Why laugh? Expel them. Even having relations with animals, this is the lowest form of speech. Having relations with animals also incurs a Parajika offense, let alone with women?'

The Dharma Master said, 'I will explain in order, animals with and without feet. Animals without feet are snakes. Animals with feet include two-legged ones, from chickens to Garuda (金翅鳥); and four-legged ones, from cats to dogs. If one engages with a snake, such as a python or any long snake, if (the male organ) is inserted into any of the three places to the size of a sesame seed, one incurs a Parajika offense; otherwise, one incurs a Dukkhata offense. If it is with fish, including various fish, turtles, alligators, soft-shelled turtles, clams, etc., the same applies: engaging in the three places incurs an offense. There is a slight difference here. The mouth of a clam is very large. If one inserts the male organ into the mouth of a clam but does not feel sufficient sensation, it is like inserting it into a sore, incurring a Thullanacaya offense. If one engages with chickens, crows, birds, pheasants, doves, and all kinds of birds in the three places, one incurs the Parajika offense if applicable, and the Dukkhata offense if applicable. If one engages with a cat, fox, dog, or wild dog, the same applies: engaging in the three places incurs an offense. One who commits a Parajika offense will fall and lose their status as a Bhikkhu (比丘). These are all recorded in the Vinaya (律本).'

所說，佛語阿難：『佛為拔阇子結波羅夷戒已，成就如是，汝比丘得波羅夷罪，是名波羅夷。』」

法師曰：「若人犯此戒，名為波羅夷，是故於波利婆品偈言：

「『我說波羅夷，　　汝當一心聽，　　墮落是不如，　　違背正法故，　　不同一住處，　　是名波羅夷。』

「此是犯波羅夷重罪，此人名為墮，亦言從如來法中墮非釋迦種子，于比丘法中不如，是名波羅夷。不共住者，不共行為初。」

法師曰：「我當次第說罪。僧有四行，于戒壇中作四法事和合，是名一行，亦言五行波羅提木叉，應一處說波羅提木叉，無慚愧人不得入，於一眾僧事不得同入，驅出在外，是名不共住。是故律本說，不共布薩及諸羯磨，是比丘得波羅夷罪，不應共住，律本說竟。

「如是已說次第戒句，若處處犯者，欲知分別，是故如來結此文句已，根入根不但人女，一切女亦如是。金銀女，此女非處若處，得罪者，我今當說。三女者，於三女根中，人女有三道，黃門有三，各有三根，有三男子波羅夷，十二處人男女，此易可解，二根黃門后自解說。人女有三根，畜生女亦三根，人女有三根，非人女有三根，畜生女有三根，二根、黃門、人、非人、畜生合九，人黃門、非人黃門、畜生黃門有二合六，人

【現代漢語翻譯】現代漢語譯本：佛對阿難說：『佛陀為拔阇子（B跋阇子，人名）制定波羅夷戒（Parajika，斷頭罪），成就了這樣的戒律，你比丘（Bhiksu，出家男眾）犯了波羅夷罪，這就被稱為波羅夷。』法師說：『如果有人犯了此戒，就被稱為波羅夷，因此在波利婆品（Parivara，律藏的附錄）的偈頌中說：『我說波羅夷，你應當一心聽，墮落是不如，違背正法故，不同一住處，是名波羅夷。』『這是犯波羅夷重罪，此人被稱為墮落者，也可以說是從如來的法中墮落，不是釋迦（Sakya，佛陀的姓氏）的種子，在比丘的僧團中不如法，這就是波羅夷。不共住，就是不共同進行僧團的行為的開始。』法師說：『我將依次說明罪行。僧團有四種行為，在戒壇中進行四種法事，和合一致，這被稱為一種行為，也可以說是五種行為。波羅提木叉（Pratimoksa，戒經）應該在一個地方宣說，沒有慚愧心的人不得進入，對於僧團的事務不得共同參與，被驅逐在外，這被稱為不共住。因此律本上說，不共同舉行布薩（Posadha，每半月誦戒的儀式）以及各種羯磨（Karma，僧團的議事），這個比丘就犯了波羅夷罪，不應該共同居住，律本上這樣說。』『像這樣已經說了次第戒句，如果處處都犯，想要知道分別，因此如來制定了這些文句之後，根入根，不但人女，一切女也是這樣。金銀女，此女非處若處，得罪者，我現在應當說明。三種女，在三種女根中，人女有三道，黃門（Pandaka，不男）有三，各有三根，有三種男子波羅夷，十二處人男女，這容易理解，二根黃門後面自己解說。人女有三根，畜生女也有三根，人女有三根，非人女有三根，畜生女有三根，二根、黃門、人、非人、畜生合起來有九，人黃門、非人黃門、畜生黃門有兩種合起來有六，人

【English Translation】 English version: The Buddha said to Ananda (Ananda, a disciple of the Buddha): 'After the Buddha established the Parajika (Parajika, expulsion offense) precepts for Bhadraputra (Bhadraputra, a person's name), accomplishing such precepts, you, a Bhiksu (Bhiksu, a Buddhist monk), commit a Parajika offense, which is called Parajika.' The Dharma Master said: 'If someone violates this precept, it is called Parajika. Therefore, in the verses of the Parivara (Parivara, appendix to the Vinaya) section, it is said: 'I speak of Parajika, you should listen with one mind, falling away is not good, because it goes against the true Dharma, not sharing the same dwelling place, this is called Parajika.' 'This is committing a grave Parajika offense. This person is called a fallen one, and it can also be said that they have fallen from the Dharma of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), not a seed of Sakya (Sakya, the Buddha's clan name), and are not in accordance with the Bhiksu Dharma, this is called Parajika. Not living together means not participating in the Sangha's (Sangha, the Buddhist monastic community) activities from the beginning.' The Dharma Master said: 'I will explain the offenses in order. The Sangha has four actions. Performing four Dharma activities in the Sima (Sima, boundary) and being in harmony is called one action, or it can be said to be five actions. The Pratimoksa (Pratimoksa, the code of monastic discipline) should be recited in one place, and those without shame should not enter. They should not participate in the Sangha's affairs together and should be expelled, which is called not living together. Therefore, the Vinaya (Vinaya, monastic rules) says that not participating in the Uposatha (Posadha, bi-monthly recitation of precepts) and various Karmas (Karma, monastic procedures) means that the Bhiksu has committed a Parajika offense and should not live together. The Vinaya says this.' 'Having thus spoken of the sequential precepts, if one violates them in various places and wants to know the distinctions, therefore, after the Tathagata established these phrases, root entering root, not only human females, but all females are the same. Gold and silver females, if this female is in a non-place or a place, and commits an offense, I will now explain. The three types of females, in the three female roots, human females have three paths, eunuchs (Pandaka, a person of impaired or ambiguous gender) have three, each having three roots, there are three types of male Parajikas, twelve places for human males and females, which is easy to understand. The two-rooted eunuchs will be explained later. Human females have three roots, animal females also have three roots, human females have three roots, non-human females have three roots, animal females have three roots, two-rooted, eunuchs, human, non-human, and animals combined make nine, human eunuchs, non-human eunuchs, and animal eunuchs have two combined making six, human

男子、非人男子、畜生男子合六，都合三十。若二處乃至入如胡麻子，行不凈行，得波羅夷；非欲心不成。是故律本中說，比丘不起心，如是初說。比丘者，此是行欲比丘，穀道者，是糞道，若比丘行淫，于糞道中入如胡麻，得波羅夷罪。非但己作，亦教人作，若行時已自受樂，罪亦不免，此皆用心，非餘事得罪。善人出家，若人捉令作不凈行，此比丘不樂、一心護戒，此不得罪；后受樂，得波羅夷罪。有怨家將女人至比丘所欲壞比丘，或以飲食誘，知識眷屬至比丘所，而作是言：『大德！此是我等事，愿大德為作。』夜半將一女人，捉比丘推眠，或有捉比丘手、捉頭捉腳者，而以女根穀道逼內比丘根，若此比丘三時受樂，得波羅夷罪，若精出亦犯、不出亦犯。莫作是言：『此我怨家捉而不得罪。』心受樂便犯。若具四事，何謂為四？一者初入，二者停住，三者出，四者受樂，若初入不受樂，停住、出時樂，得波羅夷。初入不樂、停住不樂，出時樂，亦得波羅夷。四時無樂，不犯。不受樂者，如內毒蛇口、如內火聚中，是故律本說，出入不受樂，不得波羅夷罪。是故比丘坐禪，觀苦空無我不計身命，女人圍繞如火繞無異，於五欲中，如五拔刀賊傷害無異，若如此者即無罪。初四事竟。

「如是四事已現，諸怨家

【現代漢語翻譯】現代漢語譯本男子、非人男子、畜生男子，這六種情況，每種情況都有五種入處（口道、尿道等），總共是三十種。如果（比丘）在兩個或多個入處，哪怕像胡麻子一樣微小地進入，行不凈行，就犯波羅夷罪（Parajika，斷頭罪）；但如果不是出於欲心，則不構成犯罪。因此，在律本中說，比丘不起心，這是最初的說法。比丘，指的是行淫慾的比丘。穀道，指的是糞道。如果比丘行淫，在糞道中進入像胡麻一樣微小，就犯波羅夷罪。不僅自己做，也教唆別人做，如果行淫時自己已經感受到了快樂，罪責也無法免除。這些都是因為用心，不是其他事情導致犯罪。善良的人出家，如果有人抓住他強迫他行不凈行，這個比丘不樂意，一心守護戒律，這樣就不會犯罪；如果後來感受到了快樂，就犯波羅夷罪。有仇人將女人帶到比丘處，想要破壞比丘的修行，或者用飲食引誘，或者讓認識的親屬到比丘處，然後說：『大德（Bhadanta，對僧侶的尊稱）！這是我們的事情，希望大德幫忙做。』半夜將一個女人抓住比丘，推倒讓他睡覺，或者有人抓住比丘的手、抓住頭、抓住腳，然後用女人的陰道或穀道逼近比丘的性根，如果這個比丘在三個時間點（初入、停住、出）都感受到了快樂，就犯波羅夷罪，如果精液射出也犯，不射出也犯。不要說：『這是我的仇人抓住我，所以我沒有罪。』只要心裡感受到了快樂，就犯戒。如果具備四件事，是哪四件？一是初入，二是停住，三是出，四是受樂。如果初入時沒有感受快樂，停住和出的時候感受到了快樂，就犯波羅夷罪。初入不快樂，停住不快樂，出的時候快樂，也犯波羅夷罪。四個時間點都沒有快樂，就不犯戒。不受樂的情況，就像把東西放入毒蛇口中，或者放入火堆中一樣。所以律本中說，出入不受樂，不犯波羅夷罪。因此，比丘坐禪，觀察苦、空、無我，不顧惜身命，女人圍繞就像被火圍繞一樣沒有區別，對於五欲（kāma，色、聲、香、味、觸），就像被五個拔刀的賊傷害一樣沒有區別，如果能這樣，就沒有罪。最初的四件事結束。『像這樣四件事已經顯現，各位仇人』

【English Translation】 English version A man, a non-human man, and an animal man, these six combined, each having five entrances (mouth, urethra, etc.), make a total of thirty. If a bhikkhu (monk) enters two or more of these places, even as small as a sesame seed, and engages in impure conduct, he commits a Parajika (defeat, expulsion) offense; but if it is not out of desire, it is not an offense. Therefore, it is said in the Vinaya (monastic code), 'A bhikkhu does not arise with desire,' this is the initial statement. Bhikkhu refers to a bhikkhu who engages in sexual desire. 'Anal passage' refers to the fecal passage. If a bhikkhu engages in sexual intercourse, entering the fecal passage as small as a sesame seed, he commits a Parajika offense. Not only if he does it himself, but also if he instructs others to do it, if he enjoys the pleasure during the act, he cannot escape the offense. These are all because of the mind; it is not other things that cause the offense. If a virtuous person has left home (ordained), and someone grabs him and forces him to engage in impure conduct, and this bhikkhu is unwilling and single-mindedly protects his precepts, then he does not commit an offense; if he later enjoys the pleasure, he commits a Parajika offense. If enemies bring a woman to a bhikkhu intending to ruin him, or entice him with food, or have acquaintances and relatives come to the bhikkhu and say, 'Venerable Sir (Bhadanta, an honorific for monks)! This is our matter, we wish the Venerable Sir to do it.' In the middle of the night, they grab a bhikkhu, push him down to sleep, or someone grabs the bhikkhu's hand, grabs his head, grabs his feet, and then forces the woman's vagina or anal passage against the bhikkhu's sexual organ, if this bhikkhu enjoys the pleasure at the three times (initial entry, dwelling, exit), he commits a Parajika offense, whether semen is released or not. Do not say, 'These are my enemies grabbing me, so I am not guilty.' As long as the mind enjoys the pleasure, he commits an offense. If four things are complete, what are the four? First, initial entry; second, dwelling; third, exit; fourth, enjoyment of pleasure. If there is no enjoyment of pleasure at the initial entry, but there is enjoyment of pleasure at dwelling and exit, he commits a Parajika offense. If there is no pleasure at initial entry, no pleasure at dwelling, but there is pleasure at exit, he also commits a Parajika offense. If there is no pleasure at any of the four times, he does not commit an offense. Not enjoying pleasure is like putting something into the mouth of a poisonous snake, or putting it into a pile of fire. Therefore, it is said in the Vinaya, 'Entering and exiting without enjoying pleasure, he does not commit a Parajika offense.' Therefore, when a bhikkhu sits in meditation, contemplating suffering, emptiness, and no-self, disregarding his body and life, women surrounding him are no different from being surrounded by fire, and the five desires (kāma, sensual pleasures) are no different from being harmed by five robbers with drawn swords, if he is like this, then there is no offense. The first four things are finished. 'Like this, the four things have already appeared, all you enemies.'

將人女至比丘所，不但穀道得重罪，小便道口亦得罪。又時怨家將人女，或將竟夜不眠，或將醉女、顛狂女，或將死女，又怨家將女死屍野獸未食。」

法師曰：「未食何等？未食女根，又將女死屍，女根多分在或少在，不但女根，穀道及口，或多分在少分在；不但人女，畜生女亦如是，於三處多分在少分在，二根男子、二根黃門，或多分在少分在，此有四種，如是無異。」

法師曰：「人女有三道，於三道中三四，不眠女有三四，醉女有三四，顛女有三四，狂女有三四，死女多分在有三四，死女少分在有三四，死女余少分在有三四，有二十七，非人女、畜生女亦如是，合諸女八十一。二根黃門亦如諸女人無異，合八十一。黃門男子二三道，合五十四。非人男、畜生男各有二，合五十四。女如此，都合二百七十處，此義易可解。多分在、少分在，我當分別廣說。

「于師子國有二律師，此二律師共一阿阇梨，一名大德優波帝寫，第二名大德寫寫提婆，此二法師如恐怖處護律藏無異。優波帝寫有弟子極智慧，一名大德摩訶波頭摩，二名大德摩訶須摩，摩訶須摩已曾九遍聽律，摩訶波頭摩與摩訶須摩俱共九遍聽受，復自覆九遍，是故最勝。大德摩訶須摩，九遍聽律已，舍阿阇梨渡江別住。大德摩訶波頭

【現代漢語翻譯】現代漢語譯本：如果有人將女子帶到比丘（佛教僧侶）處，不僅穀道（肛門）會犯下重罪，小便道口（陰道）也會犯下罪過。有時仇家會帶走女子，或者讓她整夜不睡覺，或者帶走醉酒的女子、精神錯亂的女子，或者帶走死去的女子，甚至仇家會把女子的屍體丟棄在野外，野獸尚未啃食。

法師說：『什麼叫做「未食」？指的是未啃食女子的女根（陰部）。即使是女子的屍體，女根也大多或少部分存在。不僅是女根，穀道和口（嘴），也大多或少部分存在。不僅是人類女子，畜生女子也是如此，在這三個地方大多或少部分存在。對於兩性人男子（同時具有男女生殖器官的男子）、兩性人黃門（性功能不健全的人），也大多或少部分存在。這有四種情況，沒有區別。』

法師說：『人類女子有三個道（指三個性器官），在這三個道中有三種或四種情況；不睡覺的女子有三種或四種情況；醉酒的女子有三種或四種情況；精神錯亂的女子有三種或四種情況；瘋狂的女子有三種或四種情況；死去的女子，大部分存在時有三種或四種情況；死去的女子，少部分存在時有三種或四種情況；死去的女子，剩餘少部分存在時有三種或四種情況。總共有二十七種情況。非人類女子、畜生女子也是如此，加起來所有女子共有八十一種情況。兩性人黃門也和所有女人一樣，共有八十一種情況。黃門男子有兩三個道，共有五十四種情況。非人類男子、畜生男子各有兩種情況，共有五十四種情況。女子的情況如此，總共有二百七十處地方可能發生罪過，這個道理很容易理解。至於「大多存在」和「少部分存在」，我將分別詳細說明。』

『在師子國（今斯里蘭卡）有兩位律師（精通戒律的僧侶），這兩位律師共同有一位阿阇梨（老師），一位名叫大德優波帝寫（Upali），第二位名叫大德寫寫提婆（Tissa Deva）。這兩位法師就像在恐怖的地方守護律藏一樣。優波帝寫有兩位極具智慧的弟子，一位名叫大德摩訶波頭摩（Mahapaduma），第二位名叫大德摩訶須摩（Mahasuma）。摩訶須摩已經聽了九遍律藏，摩訶波頭摩與摩訶須摩一起聽了九遍，又自己複習了九遍，所以最為殊勝。大德摩訶須摩，聽了九遍律藏后，離開了阿阇梨，渡江到別處居住。大德摩訶波頭摩……』

【English Translation】 English version: 'If someone brings a woman to a Bhikkhu (Buddhist monk), not only the anal passage will incur a grave offense, but also the opening of the urinary passage (vagina) will incur an offense. Sometimes enemies will take a woman, either keeping her awake all night, or taking a drunken woman, a mentally deranged woman, or a dead woman, and the enemies will even leave the woman's corpse in the wilderness, uneaten by wild beasts.'

The Dharma master said: 'What does 'uneaten' mean? It refers to the vulva (female genitalia) not being eaten. Even with a woman's corpse, the vulva is mostly or partially present. Not only the vulva, but also the anal passage and the mouth are mostly or partially present. Not only with human women, but also with animal females, these three places are mostly or partially present. For hermaphrodite men (men with both male and female reproductive organs) and eunuchs (people with impaired sexual function), they are also mostly or partially present. There are four such situations, and there is no difference.'

The Dharma master said: 'Human women have three passages (referring to three sexual organs), and in these three passages there are three or four situations; sleepless women have three or four situations; drunken women have three or four situations; mentally deranged women have three or four situations; insane women have three or four situations; dead women, when mostly present, have three or four situations; dead women, when partially present, have three or four situations; dead women, when remaining partially present, have three or four situations. There are a total of twenty-seven situations. Non-human women and animal females are also the same, adding up to eighty-one situations for all women. Hermaphrodite eunuchs are also the same as all women, totaling eighty-one situations. Eunuch men have two or three passages, totaling fifty-four situations. Non-human men and animal males each have two situations, totaling fifty-four situations. The situation for women is like this, totaling two hundred and seventy places where offenses can occur, and this principle is easy to understand. As for 'mostly present' and 'partially present,' I will explain them separately in detail.'

'In the country of Simhala (present-day Sri Lanka) there were two lawyers (monks proficient in precepts), and these two lawyers shared one Acariya (teacher), one named the Venerable Upali, and the second named the Venerable Tissa Deva. These two Dharma masters were like guarding the Vinaya Pitaka (collection of monastic rules) in a place of terror. Upali had two extremely wise disciples, one named the Venerable Mahapaduma, and the second named the Venerable Mahasuma. Mahasuma had already listened to the Vinaya Pitaka nine times, and Mahapaduma and Mahasuma together listened to it nine times, and also reviewed it themselves nine times, so they were the most excellent. The Venerable Mahasuma, after listening to the Vinaya Pitaka nine times, left the Acariya and crossed the river to live elsewhere. The Venerable Mahapaduma...'

摩聞摩訶須摩已渡江住，而作是念：『此律師極大勇猛，其師猶在而舍師去，往住處，是名最勇猛。若師猶在，應聽律藏及廣義䟽，年年應受，非一過也。諷誦通利，是名律師恭敬于律。』又一日，大德優波帝寫、大德摩訶波頭摩為初五百弟子，于初波羅夷中，說此文句而坐。是時弟子問師：『大德！多分在得波羅夷罪，余少分在得偷蘭遮，半分在云何？得何等罪？』師答言：『長老！如來所以結波羅夷，盡結不餘，若波羅夷處結波羅夷罪，此皆是世間罪，非結罪。若是半分在，成波羅夷罪，佛便應結，不見波羅夷影，唯見偷蘭遮影。若死屍中，佛結波羅夷，多分在得波羅夷罪，少分在得偷蘭遮，從偷蘭遮不見有罪。少分者，于死屍中，應知非生，若肉如指爪根皮或筋猶在根中，得波羅夷。若壞爛肉皮無有，猶有形摸，用入男根者得重罪。若形摸盡壞爛平如瘡無異，得偷蘭遮。從此狗啖離尸肉，若肉中行淫得突吉羅。若於死屍中一切盡啖，唯餘三道中行淫得重罪，若半分在、少分在得偷蘭遮。若生身中眼鼻耳，又男根頭皮及傷瘡，若有欲心入一胡麻子，得偷蘭遮，余身掖者得突吉羅，此是淫心。若死屍猶濕處，若於波羅夷處偷蘭遮，偷蘭遮處突吉羅，突吉羅處若有犯者，而隨犯得罪。若此尸膀脹爛臭諸蠅圍繞，從九孔

【現代漢語翻譯】摩聞摩訶須摩（Maha-Suma，人名）已經渡過江河並住在那裡，心中想著：『這位律師真是非常勇猛，他的老師還在世，他就離開了老師，自己前往住所，這可稱得上是最勇猛的行為。如果老師還在世，他應該聽聞律藏以及廣義疏（詳細的解釋），每年都應該接受教導，而不是隻聽一次。能夠流利地諷誦，這才能稱得上是律師對戒律的恭敬。』又有一天，大德優波帝寫（Upatiṣya，人名）、大德摩訶波頭摩（Mahāpaduma，人名）作為最初的五百名弟子，在講解初波羅夷（Pārājika，四重罪之一）時，說了這樣一段文字並坐了下來。當時，弟子們問老師：『大德！如果大部分行為符合波羅夷罪的構成要件，只有少部分符合偷蘭遮（Sthūlātyaya，僅次於波羅夷的重罪），或者只有一半符合，那應該如何判斷？會犯什麼罪？』老師回答說：『長老！如來制定波羅夷罪，是完全徹底地制定，沒有留下任何餘地。如果在波羅夷罪的構成要件完全符合的情況下，判處波羅夷罪，這只是對世間罪行的如實判決，而不是佛陀所制定的戒律罪。如果只有一半符合，就判為波羅夷罪，那麼佛陀就應該制定這種罪，但實際上我們只能看到偷蘭遮罪的影子，而看不到波羅夷罪的影子。如果在死屍上，佛陀制定了波羅夷罪，那麼大部分行為符合波羅夷罪的構成要件，少部分符合偷蘭遮罪的構成要件，也應該從偷蘭遮罪的角度來判斷，而不能判為波羅夷罪。』『所謂少部分符合，指的是在死屍上，應該知道它已經不是活物。如果還有像指甲根部的面板或者筋還連在根部，那麼就構成波羅夷罪。如果腐爛的肉皮已經沒有了，但還有形狀，用男根插入的，就犯重罪。如果形狀完全腐爛，平得像瘡一樣，那就犯偷蘭遮罪。如果狗從死屍上吃掉了分離的肉，有人在剩下的肉上行淫，就犯突吉羅（Duṣkṛta，輕罪）。如果把死屍上的肉全部吃光了，只剩下三個孔道（指眼、耳、鼻等），還在這些孔道上行淫，就犯重罪；如果只有一半或少部分符合，就犯偷蘭遮罪。』『如果在活人的身體上，比如眼睛、鼻子、耳朵，或者男根的頭部面板以及傷口，如果有淫慾之心，哪怕只是插入一粒胡麻子那麼一點點，就犯偷蘭遮罪，其餘身體部位的接觸就犯突吉羅罪，這都是因為有淫慾之心。如果在潮濕的死屍上，本來應該判波羅夷罪的地方判了偷蘭遮罪，本來應該判偷蘭遮罪的地方判了突吉羅罪，本來應該判突吉羅罪的地方有人犯了罪，那麼就按照所犯的罪行來判決。如果這具屍體已經膨脹腐爛發臭，蒼蠅圍繞著從九個孔竅

【English Translation】 Maha-Suma (Maha-Suma, a proper noun) had already crossed the river and was dwelling there, thinking: 'This lawyer is extremely brave. His teacher is still alive, yet he left his teacher and went to his dwelling place. This is called the most courageous act. If the teacher were still alive, he should listen to the Vinaya Pitaka (collection of monastic rules) and the extensive commentaries, and should receive instruction every year, not just once. Being able to recite fluently is called a lawyer's respect for the Vinaya.' Then one day, the Venerable Upatiṣya (Upatiṣya, a proper noun) and the Venerable Mahāpaduma (Mahāpaduma, a proper noun), as the first five hundred disciples, were explaining this passage while sitting, regarding the first Pārājika (Pārājika, one of the four major offenses). At that time, the disciples asked the teacher: 'Venerable Sir! If the majority of the act constitutes a Pārājika offense, and only a small portion constitutes a Sthūlātyaya (Sthūlātyaya, a serious offense second only to Pārājika), or if only half of it constitutes a Pārājika offense, how should it be judged? What kind of offense is committed?' The teacher replied: 'Elder! The Tathāgata (another name for the Buddha) established the Pārājika offenses completely and thoroughly, without leaving any room for doubt. If the elements of a Pārājika offense are fully met, then judging it as a Pārājika offense is merely a factual judgment of worldly offenses, and not the disciplinary offense established by the Buddha. If only half of it constitutes a Pārājika offense, and it is judged as a Pārājika offense, then the Buddha should have established such an offense. But in reality, we can only see the shadow of a Sthūlātyaya offense, and not the shadow of a Pārājika offense. If the Buddha established a Pārājika offense in relation to a corpse, then if the majority of the act constitutes a Pārājika offense and a small portion constitutes a Sthūlātyaya offense, it should be judged from the perspective of the Sthūlātyaya offense, and not as a Pārājika offense.' 'The so-called small portion refers to a corpse, which should be known as no longer being alive. If there is still skin like the root of a fingernail or tendons still connected to the root, then it constitutes a Pārājika offense. If the rotten flesh is gone, but there is still a shape, and a man's organ is inserted, then a serious offense is committed. If the shape is completely rotten and flat like a sore, then a Sthūlātyaya offense is committed. If a dog eats the separated flesh from the corpse, and someone commits sexual intercourse on the remaining flesh, then a Duṣkṛta (Duṣkṛta, a minor offense) is committed. If all the flesh on the corpse is eaten, and only the three orifices (referring to the eyes, ears, and nose, etc.) remain, and sexual intercourse is committed in these orifices, then a serious offense is committed; if only half or a small portion is met, then a Sthūlātyaya offense is committed.' 'If, on the body of a living person, such as the eyes, nose, ears, or the skin of the head of the male organ, or a wound, if there is lustful intent, even if only a sesame seed is inserted, then a Sthūlātyaya offense is committed. Contact with other parts of the body constitutes a Duṣkṛta offense, all because of lustful intent. If, on a damp corpse, a Sthūlātyaya offense is judged where a Pārājika offense should have been judged, a Duṣkṛta offense is judged where a Sthūlātyaya offense should have been judged, and if someone commits an offense where a Duṣkṛta offense should have been judged, then the judgment should be made according to the offense committed. If this corpse is swollen, rotten, and stinking, with flies swarming around the nine orifices

膿出，若欲往而不堪，若於波羅夷處偷蘭遮，偷蘭遮處突吉羅，突吉羅處有行淫者，悉得突吉羅。畜生象馬𤚩牛驢駱駝水牛，于鼻中行不凈，得偷蘭遮。一切眼耳瘡，得突吉羅，余處者突吉羅。若死猶濕，于波羅夷處偷蘭遮，突吉羅處有犯者，隨其輕重得罪。若死屍膀脹如前說，得突吉羅，男子根頭皮中，或樂細滑，或樂行淫心，兩男根相拄，得突吉羅。若淫心與女根相拄，得偷蘭遮。』此大義䟽出。」

「若比丘欲心，與女根相拄或口中，得偷蘭遮。為誰起？」

答曰：「因六群比丘。爾時六群比丘，于阿寅羅波帝夜江邊，諸𤚩牛度江泅，遂捉得角而行淫于角間，或行耳頸尾下背上，欲意而觸，不分別說。佛告諸比丘：『若欲意相觸者，得偷蘭遮。』此一切相疇量而取，不失此義。云何不失此義？若欲心以口與口，此不成淫相，得突吉羅罪。本無淫心，樂受細滑，以口與口，僧伽婆尸沙。以男根觸女根外分，亦僧伽婆尸沙。畜生女根，以男根觸外分，得偷蘭遮，樂受細滑得突吉羅。都合二百六十九。四種說竟。如是世尊，為護順從者，說二百七十四種，如來為欲遮將來惡比丘故。莫作是言：『以物裹男根行淫言無罪。』故作此事以遮正法，勿使當來成就於二百七十四種，取一四隔分別而現。有怨家將女

【現代漢語翻譯】現代漢語譯本：膿液流出，如果想要進行性行為但無法進行，如果在波羅夷（Parajika，斷頭罪）的地方犯了偷蘭遮（Sthullatyaya，重罪），在偷蘭遮的地方犯了突吉羅（Dukkata，輕罪），在突吉羅的地方有發生性行為者，都判突吉羅罪。畜生如象、馬、黃牛、驢、駱駝、水牛，在鼻中進行不凈行，判偷蘭遮罪。一切眼耳瘡，判突吉羅罪，其他地方的瘡也判突吉羅罪。如果屍體仍然潮濕，在波羅夷的地方犯了偷蘭遮，在突吉羅的地方有冒犯者，根據其輕重判罪。如果屍體膨脹如前所述，判突吉羅罪。男子陰莖頭部面板，或者爲了享受細滑，或者爲了進行性行為，兩個男人的陰莖互相接觸，判突吉羅罪。如果以淫慾之心與女人的陰道接觸，判偷蘭遮罪。』這是《大義疏》的解釋。『如果比丘有淫慾之心，與女人的陰道接觸或者口中，判偷蘭遮罪。這是為誰而制定的？』回答說：『因為六群比丘。當時六群比丘在阿寅羅波帝夜（Ajiravati）江邊，諸黃牛渡江游泳，於是抓住牛角在牛角間進行性行為，或者在耳朵、頸部、尾巴下、背上，以淫慾之心觸控，沒有分別說明。佛告訴諸比丘：『如果以淫慾之心互相觸控，判偷蘭遮罪。』這一切都要衡量情況而定，不能失去這個意義。怎樣才能不失去這個意義？如果以淫慾之心口對口，這不成淫相，判突吉羅罪。如果本來沒有淫慾之心，只是爲了享受細滑，口對口，判僧伽婆尸沙（Sanghavasesa，僧殘罪）。以男根接觸女根外部分，也判僧伽婆尸沙。畜生女根，以男根接觸外部分，判偷蘭遮罪，爲了享受細滑判突吉羅罪。總共合計二百六十九種。四種罪說完。如此世尊，爲了保護順從者，說了二百七十四種罪，如來是爲了遮止將來惡比丘的緣故。不要說：『用東西包裹男根進行性行為就沒有罪。』故意做這件事來遮蔽正法，不要讓將來成就於二百七十四種罪，取一四隔開分別而顯現。有怨家將女

【English Translation】 English version: 'If pus comes out, and one desires to engage in sexual activity but is unable to, if one commits a Sthullatyaya (grave offense) in a Parajika (defeat) situation, a Dukkata (minor offense) in a Sthullatyaya situation, or if there is sexual activity in a Dukkata situation, all are subject to a Dukkata penalty. If animals such as elephants, horses, yellow cows, donkeys, camels, or water buffaloes engage in impure conduct through their noses, it is considered a Sthullatyaya offense. All sores on the eyes and ears are considered Dukkata offenses, and sores elsewhere are also considered Dukkata offenses. If a corpse is still moist, committing a Sthullatyaya offense in a Parajika situation, or if there is an offense in a Dukkata situation, the penalty is determined by the severity of the offense. If a corpse is bloated as described earlier, it is considered a Dukkata offense. If a man's penile glans skin, either for the pleasure of smoothness or for the desire to engage in sexual activity, and two male genitals touch each other, it is considered a Dukkata offense. If one touches a woman's vagina with lustful intent, it is considered a Sthullatyaya offense.' This is explained in the Great Meaning Commentary. 'If a Bhikkhu (monk) with lustful intent touches a woman's vagina or mouth, it is considered a Sthullatyaya offense. For whom was this established?' The answer is: 'Because of the Group of Six Bhikkhus. At that time, the Group of Six Bhikkhus were by the Ajiravati (a river in India) River, and when the yellow cows were swimming across the river, they grabbed the horns and engaged in sexual activity between the horns, or on the ears, neck, below the tail, or on the back, touching with lustful intent, without distinguishing. The Buddha told the Bhikkhus: 'If you touch each other with lustful intent, it is considered a Sthullatyaya offense.' All of this must be measured according to the circumstances, and this meaning must not be lost. How can this meaning not be lost? If one kisses mouth to mouth with lustful intent, this does not constitute sexual intercourse, and it is considered a Dukkata offense. If there is no lustful intent, but only the enjoyment of smoothness, kissing mouth to mouth is a Sanghavasesa (formal meeting) offense. Touching the outer part of a woman's vagina with a male organ is also a Sanghavasesa offense. Touching the outer part of an animal's vagina with a male organ is considered a Sthullatyaya offense, and enjoying smoothness is considered a Dukkata offense. In total, there are two hundred and sixty-nine types. The four types of offenses have been explained. Thus, the World Honored One, to protect those who are obedient, spoke of two hundred and seventy-four types of offenses, and the Tathagata (Buddha) did so to prevent future evil Bhikkhus. Do not say: 'There is no offense in engaging in sexual activity with the male organ wrapped in something.' Deliberately doing this to obscure the Dharma (teachings), do not allow the two hundred and seventy-four types of offenses to be fulfilled in the future, taking one, four, separating and revealing them. There are enemies who will bring women'

人，欲壞比丘凈行，或以穀道水道口，以此二事而壞比丘，有隔無隔。有隔無隔者，以女三道，無隔者比丘根。」

法師曰：「此事我當分別善說。有隔者，于女三道中，以物隔女根，或以樹葉，或衣或熟皮，或蠟或鉛錫，是名為隔。」

法師曰：「隨得物而用隔，有無隔而入，無隔有隔、無隔無隔、有隔有隔，有淫心作，得波羅夷罪，若犯波羅夷得波羅夷罪，若犯偷蘭遮得偷蘭遮罪，犯突吉羅得突吉羅罪。若以物塞女根，於物上行淫，得突吉羅罪。若以物纏男根，以物頭內女根中，得突吉羅罪，兩物相觸，得突吉羅罪。若以竹籚筒內女根，于筒行淫，若入觸肉者，得波羅夷罪，若破筒兩邊觸肉，亦得波羅夷罪。若以竹節遮男根頭，四邊著肉，亦得波羅夷，若於竹筒不觸者，得突吉羅。如是一切罪相，汝自當知。隔四種竟。

「如是隔四，分別說已，不但怨家將女人至比丘所，怨家將比丘至女人所，有隔無隔如前說。怨家四事說竟。何以故？比丘怨家故，而作如是，或國王為初怨家，我今當說。此諸怨家，將女人至比丘所，或賊或多欲男子，以欲事為樂，或樂走放逸人，或乾陀賊，此賊常取人心以祠鬼神。何以故？不以耕田種植供給妻子，唯破村人估客取物，以此為業。諸乾陀賊求覓，村人估客勞

【現代漢語翻譯】現代漢語譯本：如果有人想要破壞比丘（bhikkhu，佛教僧侶）的清凈修行，或者通過穀道（肛門）或水道口（尿道）來破壞比丘，這兩種情況，有隔離和無隔離的情況。有隔離和無隔離的情況是指，對於女性的三個通道（指陰道、肛門、尿道），無隔離是指直接接觸比丘的性器官。

法師說：『這件事我應當詳細地解釋清楚。有隔離是指，在女性的三個通道中，用物體隔離女性的性器官，或者用樹葉，或者衣服，或者熟皮，或者蠟或者鉛錫，這被稱為隔離。』

法師說：『根據所使用的隔離物而定，有無隔離而進入的情況，無隔離有隔離、無隔離無隔離、有隔離有隔離，如果有淫心而做，就犯波羅夷罪（pārājika，最嚴重的罪行，會被逐出僧團），如果犯波羅夷罪就判波羅夷罪，如果犯偷蘭遮罪（sthūlātyaya，僅次於波羅夷的重罪）就判偷蘭遮罪，犯突吉羅罪（duṣkṛta，輕罪）就判突吉羅罪。如果用物體堵塞女性的性器官，在物體上進行性行為，判突吉羅罪。如果用物體纏繞男性性器官，用物體的頭部插入女性性器官中，判突吉羅罪，兩個物體相互接觸，判突吉羅罪。如果用竹籚筒插入女性性器官，在筒內進行性行為，如果進入並接觸到肉，判波羅夷罪，如果打破筒的兩邊並接觸到肉，也判波羅夷罪。如果用竹節遮住男性性器官的頭部，四周接觸到肉，也判波羅夷，如果在竹筒內沒有接觸到肉，判突吉羅罪。像這樣的一切罪行，你們自己應當明白。隔離的四種情況說完。』

『像這樣隔離的四種情況，分別說完之後，不僅僅是仇家將女人帶到比丘那裡，仇家也將比丘帶到女人那裡，有隔離和無隔離的情況如前所述。仇家的四種情況說完。為什麼呢？因為比丘是仇家，所以才這樣做，或者國王是最初的仇家，我現在應當說。這些仇家，將女人帶到比丘那裡，或者盜賊或者多欲的男子，以性慾之事為樂，或者喜歡放縱逸樂的人，或者乾陀賊（gandhataskara），這種盜賊常常奪取人心來祭祀鬼神。為什麼呢？不依靠耕田種植來供給妻子，只破壞村莊，搶奪商人貨物，以此為業。這些乾陀賊尋找，村人和商人勞累。

【English Translation】 English version: If a person intends to corrupt a bhikkhu (Buddhist monk) in his pure conduct, either through the anus or the urethra, in these two cases, there are situations with and without obstruction. The situations with and without obstruction refer to the three passages of a woman (referring to the vagina, anus, and urethra); without obstruction means direct contact with the bhikkhu's sexual organ.

The Dharma Master said: 'I should explain this matter clearly. With obstruction means that in the three passages of a woman, an object is used to obstruct the woman's sexual organ, either with leaves, or clothing, or tanned leather, or wax, or lead and tin; this is called obstruction.'

The Dharma Master said: 'Depending on the obstructing object used, there are situations of entering with and without obstruction, without obstruction with obstruction, without obstruction without obstruction, with obstruction with obstruction. If it is done with lustful intent, one commits the pārājika (the most serious offense, leading to expulsion from the monastic order). If one commits the pārājika offense, one is judged with the pārājika offense; if one commits the sthūlātyaya offense (a serious offense second only to pārājika), one is judged with the sthūlātyaya offense; if one commits the duṣkṛta offense (a minor offense), one is judged with the duṣkṛta offense. If one blocks a woman's sexual organ with an object and engages in sexual activity on the object, one is judged with the duṣkṛta offense. If one wraps an object around a man's sexual organ and inserts the head of the object into a woman's sexual organ, one is judged with the duṣkṛta offense; if the two objects touch each other, one is judged with the duṣkṛta offense. If one inserts a bamboo tube into a woman's sexual organ and engages in sexual activity inside the tube, if it enters and touches the flesh, one is judged with the pārājika offense; if one breaks both sides of the tube and touches the flesh, one is also judged with the pārājika offense. If one covers the head of a man's sexual organ with a bamboo joint, with the flesh touching on all sides, one is also judged with the pārājika offense; if there is no contact with the flesh inside the bamboo tube, one is judged with the duṣkṛta offense. You should understand all these offenses yourselves. The four types of obstruction are now explained.'

'Having explained the four types of obstruction separately, it is not only that enemies bring women to the bhikkhu, but enemies also bring the bhikkhu to the woman; the situations with and without obstruction are as previously described. The four situations involving enemies are now explained. Why is this? Because the bhikkhu is an enemy, that is why they do such things, or the king is the initial enemy; I should now speak of this. These enemies bring women to the bhikkhu, or thieves or lustful men who take pleasure in sexual matters, or those who enjoy indulgence and dissipation, or gandhataskara (thieves who steal people's minds to sacrifice to ghosts). Why is this? They do not rely on farming and cultivation to provide for their wives, but only destroy villages and rob merchants of their goods, taking this as their livelihood. These gandhataskara seek out, villagers and merchants are weary.'

自防衛，不能得故；比丘在阿練若處，無人防衛，易可得故。捉得而作是念：『若殺比丘應得大罪，欲破比丘戒。』而將女人至比丘所，令其破戒。」

法師曰：「如前說無異，說四種竟。前說人女三道行淫，初說如是，今當演說斷諸迷惑，以道道者。」

問曰：「何謂以道道者？」

答曰：「女人有三道，於一一道中，以男根內，或二道合成一道，水道入從穀道出，以穀道入以水道出，從道非道出者，從水道入，水道邊有瘡，從瘡而出，以非道者，以瘡入水道出，以非道入從非道出，波羅夷偷蘭遮，二瘡道合成一道，從第一瘡入，第二瘡道出，得偷蘭遮。次說無罪，不知、不受樂者，此二我當演說。眠比丘者，若知受樂莫言我眠，而言不知不覺，言得脫。二人俱驅還俗。應問眠者：『汝受樂不？』若受樂者犯波羅夷，故作者，不須問，如是有罪悉現。今次至無罪不覺者，此比丘若眠不覺，如人入定，都無所知，是故無罪。如律本所說，白世尊：『我不覺此事。』佛語比丘：『若不覺不知即不犯罪。』覺不受者，覺已即起不受樂便無罪。如律本所說，白世尊：『我覺已不受樂。』佛語比丘：『若覺已不受樂，便無罪。』顛狂者有二，一者內瞻顛狂，二者外瞻顛狂。外瞻如血遍身，若病起時體生疥癩

【現代漢語翻譯】現代漢語譯本自衛，不能得逞；比丘（bhikkhu，佛教僧侶）在阿練若（arañña，遠離人煙的處所）處，無人防衛，容易得逞。捉住后這樣想：『如果殺死比丘（bhikkhu）會得到大罪，想要破壞比丘（bhikkhu）的戒律。』於是將女人帶到比丘（bhikkhu）那裡，讓她破壞戒律。」

法師說：『如前面所說沒有不同，四種情況說完。前面說人女三道行淫，最初是這樣說的，現在應當演說斷除各種迷惑，以道行道的人。』

問：『什麼叫做以道行道的人？』

答：『女人有三道，在一個道中，用男根插入，或者兩個道合成一個道，水道進入從穀道出，用穀道進入用水道出，從道非道出，從水道進入，水道邊有瘡，從瘡而出，用非道，用瘡進入水道出，用非道進入從非道出，犯波羅夷（pārājika，斷頭罪）或偷蘭遮（sthūlātyaya，重罪），兩個瘡道合成一個道，從第一個瘡進入，第二個瘡道出，得偷蘭遮（sthūlātyaya）。接下來要說無罪，不知、不受樂的情況，這兩種情況我將要演說。對於睡眠的比丘（bhikkhu），如果知道受樂就不要說我睡著了，而要說不知不覺，這樣才能脫罪。二人都要被驅逐還俗。應該問睡眠的人：『你受樂了嗎？』如果受樂了就犯波羅夷（pārājika），故意做的，不需要問，像這樣有罪的情況全部顯現。現在接下來講無罪不覺的情況，這個比丘（bhikkhu）如果睡著了不覺，就像人入定一樣，完全不知道，所以沒有罪。如律本所說，稟告世尊：『我不知道這件事。』佛告訴比丘（bhikkhu）：『如果不知道不覺察，就不犯罪。』覺察到但不受樂的情況，覺察到后立即起身不受樂就沒有罪。如律本所說，稟告世尊：『我覺察到后沒有受樂。』佛告訴比丘（bhikkhu）：『如果覺察到后沒有受樂，就沒有罪。』顛狂的人有兩種，一種是內在顛狂，一種是外在顛狂。外在顛狂就像血遍佈全身，或者生病時身體生疥癩。

【English Translation】 English version Self-defense is unsuccessful; a bhikkhu (bhikkhu, Buddhist monk) in a arañña (arañña, a secluded place), without defense, is easily overcome. Having caught him, he thinks: 'If I kill the bhikkhu (bhikkhu), I will incur great sin; I want to break the bhikkhu's (bhikkhu) precepts.' So he brings a woman to the bhikkhu (bhikkhu) to make him break his precepts.

The Dharma master said: 'As previously stated, there is no difference; the four cases are finished. Previously, it was said that a woman engages in sexual intercourse through three paths; that was the initial statement. Now, I shall expound on cutting off all delusions, those who practice the path with the path.'

Question: 'What is meant by those who practice the path with the path?'

Answer: 'A woman has three paths. In one of these paths, the male organ is inserted; or two paths are combined into one. The water passage enters and exits through the anal passage; the anal passage enters and exits through the water passage; exiting from the path that is not a path, entering through the water passage, there is a sore beside the water passage, exiting from the sore; using the non-path, entering through the sore and exiting through the water passage; entering through the non-path and exiting through the non-path, it is pārājika (pārājika, expulsion offense) or sthūlātyaya (sthūlātyaya, grave offense). Two sore paths are combined into one, entering through the first sore and exiting through the second sore path, it is sthūlātyaya (sthūlātyaya). Next, we will discuss the cases of no offense, not knowing, and not experiencing pleasure; I will now expound on these two cases. For a sleeping bhikkhu (bhikkhu), if he knows he is experiencing pleasure, he should not say he was asleep, but rather that he was unaware, so that he can escape the offense. Both should be expelled and return to lay life. One should ask the sleeping person: 'Did you experience pleasure?' If he experienced pleasure, he commits pārājika (pārājika). If it was done intentionally, there is no need to ask; in such cases, all offenses are evident. Now, we will discuss the case of no offense and unawareness. If this bhikkhu (bhikkhu) is asleep and unaware, like a person in samadhi (meditative state), completely without knowledge, then there is no offense. As stated in the Vinaya text, he reports to the World-Honored One: 'I was unaware of this matter.' The Buddha tells the bhikkhu (bhikkhu): 'If you are unaware and do not perceive it, then you do not commit an offense.' In the case of being aware but not experiencing pleasure, if he becomes aware and immediately gets up without experiencing pleasure, then there is no offense. As stated in the Vinaya text, he reports to the World-Honored One: 'I became aware but did not experience pleasure.' The Buddha tells the bhikkhu (bhikkhu): 'If you become aware but do not experience pleasure, then there is no offense.' There are two types of madness: internal madness and external madness. External madness is like blood covering the entire body, or when illness arises, the body develops scabies.

，合身振動，若以藥治即便得差。若內瞻起者，而生狂亂不知輕重，若以藥治都無除差。如此顛狂不犯。失心者，夜叉反心有二種，一者或夜叉現形人見可畏，是故失心，二者夜叉以手內人口中反人五藏，於是失心。如此二者，便無罪也。若此二顛狂，失本心故，見火而捉如金無異，見屎而捉如栴檀無異，如是顛狂犯戒無罪。又時失心，又時得本心，若得本心、作狂病者，隨病至處者不犯。初者，於行中之初，如須提那作，不犯波羅夷。餘者犯，獼猴比丘跋阇子波羅夷罪。」

解律本竟。

善見律毗婆沙卷第七大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第八

簫齊外國三藏僧伽跋陀羅譯

「戒句中欲分別令知，此是總說，汝等當知。起作識有心世間罪功德業受起者，總一切戒本，有六戒句起。」

法師曰：「后當解，今當略說耳。后戒因六種戒而起，有戒因四種起，有戒因三種起，有戒因迦絺那起，有戒因羊毛起，有戒因舍心起；於此中，因作而起，因不作而起，因作因不作而起，或因作起，或因不作起，或因作不作起；于其中有識得脫，有識不得脫，于戒中以心得脫，此是以識得脫，餘者非識得脫，更有戒無心，有戒有心。」

問曰

：「何謂有戒有心？」

答曰：「有心作而得罪。」

問曰：「何謂無心？」

答曰：「與心相離而得罪，此一切世間罪。制戒罪有二，諸罪相以說，行善受者，有戒身業，有戒口業。」

問曰：「何謂為身業？」

答曰：「因身行故，從此得罪，故曰身業；因口行故，故名口業得罪。復有戒善，復有戒不善，復有不善非不善三十二心起罪。欲界八善心、十二不善心，欲界有十無記心，從善心、從無記心，有二知心，于諸心中，以善心得罪，名為善罪。餘者次第亦如是說曰：『有戒三受，有戒二受，有戒一受，於三受中，因三受得罪，名為三受。或因樂受，或因舍受得罪，名為二受。或因苦受得罪，名為一受。』如是因無記想有心性罪行善受，汝等知此雜已，于諸起中，此波羅夷因何物起，便因一種起。以支者，有二支。何謂為二？因身心起，是名為二支。行以得罪，是名因行。想者，欲想，若無慾想，便得脫。無罪者，不知不覺、不受不樂。有心者，有欲心行，然後得罪。性罪者，自然罪，若身心共作，然後得罪，以貪作，是名不善。或樂或舍，以此二法而得罪，是名二受。」

法師曰：「一切罪相，于廣說中，汝等應知。

「獼猴拔阇子，　　老出家及鹿。

「此

【現代漢語翻譯】現代漢語譯本：『什麼叫做有戒有心？』

回答說：『有意識地去做而犯下的罪。』

問：『什麼叫做無心？』

回答說：『與心念分離而犯下的罪，這是世間一切的罪。制定戒律的罪有兩種。各種罪行的相狀可以這樣說，奉行善事接受戒律的人，有戒律約束的身業，有戒律約束的口業。』

問：『什麼叫做身業？』

回答說：『因為身體的行動，因此而獲罪，所以叫做身業；因為口頭的言行，所以叫做口業而獲罪。又有戒律約束的善行，又有戒律約束的不善行，又有非善非不善的三十二種心念生起罪過。欲界的八種善心、十二種不善心，欲界有十種無記心（既非善也非惡的心）。從善心、從無記心，有兩種知心。在各種心中，以善心得罪，叫做善罪。其餘的次第也像這樣說：『有戒律的三種感受，有戒律的兩種感受，有戒律的一種感受。』在三種感受中，因為三種感受而獲罪，叫做三種感受。或者因為快樂的感受，或者因為捨棄的感受而獲罪，叫做兩種感受。或者因為痛苦的感受而獲罪，叫做一種感受。』像這樣因為無記的念想，有心性的罪行善行接受。你們知道這些混雜之後，在各種生起中，這波羅夷罪（佛教戒律中最重的罪）因什麼而生起，便因一種原因生起。以分支來說，有兩種分支。哪兩種呢？因為身和心而生起，這叫做兩種分支。行動而獲罪，這叫做因行。念想，是慾望的念想，如果沒有慾望的念想，便能解脫。沒有罪過的人，是無知無覺、不感受不快樂的人。有心的人，是有慾望的心念行動，然後才獲罪。自性罪，是自然的罪過，如果身和心共同造作，然後才獲罪，因為貪婪而造作，這叫做不善。或者快樂或者捨棄，用這兩種法而獲罪，這叫做兩種感受。』

法師說：『一切罪行的相狀，在廣義的解說中，你們應當知道。

『獼猴拔阇子（獼猴拔掉阇子），老出家人以及鹿。

』此

【English Translation】 English version: 『What is meant by having precepts and having mind?』

The answer is: 『Committing offenses with conscious intention.』

Question: 『What is meant by having no mind?』

The answer is: 『Committing offenses when separated from the mind. This is all the sins of the world. There are two types of offenses related to the established precepts. The characteristics of various offenses can be explained as follows: those who practice good deeds and receive precepts have physical actions restrained by precepts, and verbal actions restrained by precepts.』

Question: 『What is meant by physical action (身業, shēn yè)?』

The answer is: 『Because of bodily actions, one incurs offenses, hence it is called physical action; because of verbal actions, it is called verbal action and one incurs offenses. There are also good deeds restrained by precepts, and unwholesome deeds restrained by precepts, and thirty-two states of mind that are neither wholesome nor unwholesome, from which offenses arise. The eight wholesome minds and twelve unwholesome minds of the desire realm, and the ten neutral (無記心, wú jì xīn) minds of the desire realm. From wholesome minds and from neutral minds, there are two knowing minds. Among all these minds, incurring offenses with a wholesome mind is called a wholesome offense. The remaining sequence is also explained in this way: 『There are three feelings associated with precepts, two feelings associated with precepts, and one feeling associated with precepts.』 Among the three feelings, incurring offenses because of the three feelings is called three feelings. Or incurring offenses because of pleasant feelings or neutral feelings is called two feelings. Or incurring offenses because of painful feelings is called one feeling.』 Like this, because of neutral thoughts, there are offenses of intention and virtuous actions that are received. After you understand these mixtures, among all arising things, what causes this Pārājika (波羅夷, the heaviest offense in Buddhist monastic rules) offense to arise? It arises from one cause. In terms of branches, there are two branches. What are the two? It arises from body and mind, this is called two branches. Committing offenses through action is called causal action. Thought is the thought of desire; if there is no thought of desire, one can be liberated. Those without offenses are those who are ignorant and unaware, who do not feel or enjoy. Those with intention have the intention of desire and then commit offenses. Intrinsic offenses are natural offenses; if body and mind act together, then one incurs offenses. Acting out of greed is called unwholesome. Either pleasure or equanimity, using these two dharmas to incur offenses is called two feelings.』

The Dharma Master said: 『You should know all the characteristics of offenses in the extensive explanation.

『The monkey pulls out the Jata (阇子, hair knot) , the old renunciate and the deer.

』 This

偈名為憂陀那，世尊自判，憂波離為未來世律師，易憶識故，說此偈頌，汝等應當善觀罪相。獼猴拔阇子，此事隨制。白衣者，著白衣服行淫。草衣者，外道人結茅草為衣。木皮衣者，剝木皮以為衣。木板衣者，以木板遮前後以為衣。發欽婆羅者，織人發以為衣。毛欽婆羅，以牦牛毛織為衣。角鴟翅衣者，連角鴟翅以為衣。鹿皮衣者，取完全合毛四腳被以為衣。」

問曰：「殺人何故不得波羅夷罪？」

答曰：「本為細滑，無殺心故，得僧伽婆尸沙罪。郁波羅華比丘尼者，本是舍衛國長者女，此比丘尼，於過去世百千劫積眾善行，是故端正微妙，色如優缽羅華內，此比丘尼離諸煩惱，更增好色，故名優缽羅華比丘尼。染著者，從白衣以來，為男子之所染著。眠臥床上者，此比丘尼從外乞食還，開戶入戶，闇故不覺男子在內，便脫衣而眠。此婆羅門便從床下出，犯比丘尼。犯者，壞比丘尼。此比丘尼愛盡無慾，如熱鐵入身，是故不犯。此男子行欲竟去，此地能載須彌諸山王，而不載七尺惡人，是故地為之開，即入阿鼻地獄，火如羅網。世尊聞已語諸比丘：『此比丘尼不樂故，故名無罪。』佛因比丘尼，而說偈言：

「『如蓮華在水，　　芥子投針鋒，　　若於欲不染，　　我名婆羅門。』

「第

【現代漢語翻譯】現代漢語譯本這首偈頌名為《憂陀那》（Udana，自說經），是世尊（釋迦牟尼佛）親自判定的。世尊認定優波離（Upali，持律第一的弟子）是未來世的律師（精通戒律者），爲了便於記憶和理解，說了這首偈頌，你們應當仔細觀察罪行的各種表現。『獼猴拔阇子』（獼猴拔樹枝），這件事是根據具體情況制定的戒律。『白衣者』，指穿著白色衣服行淫的人。『草衣者』，指外道修行者用茅草結成衣服。『木皮衣者』，指剝下樹皮作為衣服。『木板衣者』，指用木板遮擋前後身體作為衣服。『發欽婆羅者』，指用人頭髮編織成衣服。『毛欽婆羅』，指用牦牛毛織成的衣服。『角鴟翅衣者』，指將角和鴟鳥的翅膀連線起來作為衣服。『鹿皮衣者』，指取用完整的、帶毛的四腳鹿皮覆蓋身體作為衣服。有人問：『為什麼殺人沒有被判處波羅夷罪（Parajika，斷頭罪）？』回答說：『因為最初是爲了細滑的觸感，沒有殺人的意圖，所以判處僧伽婆尸沙罪（Sanghavasesa，僧殘罪）。』郁波羅華（Utpalavarna，蓮花色）比丘尼，原本是舍衛國（Sravasti）一位長者的女兒。這位比丘尼在過去世的百千劫中積累了眾多善行，因此容貌端正微妙，顏色如同青蓮花一般。這位比丘尼遠離了各種煩惱，更加增添了美好的容色，所以被稱為郁波羅華比丘尼。『染著者』，指從做白衣（在家信徒）時起，就被男子所染著。『眠臥床上者』，指這位比丘尼從外面乞食回來，打開門進入房間，因為天黑沒有察覺到房間里有男子，就脫了衣服睡覺。那位婆羅門（Brahmin）就從床下出來，侵犯了這位比丘尼。『犯者』，指破壞了比丘尼的戒行。這位比丘尼已經斷盡了愛慾，如同熱鐵進入身體一般痛苦，所以不算犯戒。這位男子行淫完畢后離去，這塊土地能夠承載須彌山（Sumeru）等諸山王，卻不能承載這七尺高的惡人，因此土地裂開，他立即墮入阿鼻地獄（Avici Hell），火焰如同羅網一般。世尊聽聞此事後，告訴眾比丘：『這位比丘尼因為不樂意，所以沒有罪。』佛陀因為這位比丘尼的緣故，說了這首偈頌：『如同蓮花在水中，芥子投向針尖，若對於慾望不染著，我名為婆羅門。』第

【English Translation】 English version This verse is called 'Udana' (Spontaneous Utterance), personally judged by the World Honored One (Sakyamuni Buddha). The World Honored One recognized Upali (foremost disciple in Vinaya) as a lawyer (expert in precepts) for the future world. To facilitate memory and understanding, he spoke this verse. You should carefully observe the various manifestations of offenses. 'Monkey pulling a twig', this rule was established based on specific circumstances. 'White-robed one' refers to someone who wears white clothes and engages in sexual misconduct. 'Grass-clothed one' refers to a non-Buddhist practitioner who makes clothes from thatched grass. 'Bark-clothed one' refers to someone who peels bark from trees to use as clothing. 'Wooden-board-clothed one' refers to someone who uses wooden boards to cover the front and back of their body as clothing. 'Hair-kimchila' refers to someone who weaves human hair into clothing. 'Wool-kimchila' refers to clothing woven from yak hair. 'Horn-owl-wing-clothed one' refers to someone who connects horns and owl wings to use as clothing. 'Deer-skin-clothed one' refers to someone who takes a complete, furry, four-legged deer skin to cover their body as clothing. Someone asked: 'Why is killing a person not punished with Parajika (expulsion)?' The answer is: 'Because the initial intention was for a smooth sensation, without the intention to kill, therefore it is punished with Sanghavasesa (suspension).』 The Bhikkhuni Utpalavarna (Lotus-colored), was originally the daughter of a wealthy man in Sravasti. This Bhikkhuni had accumulated numerous good deeds in hundreds of thousands of kalpas (eons) in the past, therefore her appearance was upright and subtle, her color like a blue lotus flower. This Bhikkhuni was free from all afflictions, further enhancing her beautiful complexion, hence she was called Bhikkhuni Utpalavarna. 'Attached one' refers to someone who, since being a layman (householder), has been attached to by men. 'Sleeping on a bed' refers to this Bhikkhuni returning from begging for food outside, opening the door and entering the room. Because it was dark, she did not notice a man inside, so she took off her clothes and went to sleep. That Brahmin (Brahmin) then came out from under the bed and violated the Bhikkhuni. 'Violated' refers to destroying the Bhikkhuni's precepts. This Bhikkhuni had exhausted her desires and had no lust, as if hot iron had entered her body, therefore it is not considered a transgression. After this man finished his sexual act, he left. This earth can carry Mount Sumeru (Sumeru) and other mountain kings, but it cannot carry this seven-foot-tall evil person, therefore the earth split open, and he immediately fell into Avici Hell (Avici Hell), the flames like a net. After hearing this, the World Honored One told the Bhikkhus: 'This Bhikkhuni is not guilty because she was unwilling.' Because of this Bhikkhuni, the Buddha spoke this verse: 'Like a lotus flower in water, A mustard seed thrown at the tip of a needle, If one is not defiled by desire, I am called a Brahmin.' Chapter

十四句成女根者，于夜半中眠熟，男子相貌牙須失已，而成女相貌。和上具足戒，我聽即依先，不須更請師及具足戒。臘數者，從初受戒，我聽往比丘尼僧中，依先臘數而住。不同者，故出精為初。此罪轉根即失，若更復為男子者亦無罪。」

法師曰：「此是依文句次第解已，今更廣解。此二根中，男根最上女根下。何以故？男子若多罪者，而失男根變為女根，女人若多功德，而變為男子，如是二根以多罪故而失，以多功德故而成男子。若有二比丘，同住共咨稟講說諷誦經典，而一比丘夜半轉根成女，二人悉得共眠罪。若覺知者，而煩冤哭泣向同房說同住，應作是言：『卿勿憂惱，如是三界罪，佛已開門，或比丘或比丘尼，都不閉塞善門。』如是慰喻已，而作是言：『卿可往比丘尼僧中住。』若轉根比丘尼問：『大德！有知識比丘尼不？』若有者答有，若無答無。若轉根比丘尼更作是言：『大德！可將我往比丘尼所。』同住比丘，可將轉根比丘尼付知識比丘尼。若無知識者，將至比丘尼寺。若去時不得兩人而往，若得四五比丘乃可共往。明把炬火捉杖行，我等哀愍往至尼寺，寺若遠在聚落外，度江若置眾者，此無罪也。若至比丘尼所而作是言，即說比丘名，問比丘尼知不？若比丘尼知而答知。『此比丘今轉成女

【現代漢語翻譯】現代漢語譯本十四種情況導致變成女身的人，在半夜熟睡時，男子相貌、牙齒鬍鬚消失，變成女子相貌。如果已經受過和上具足戒（Upasampadā，比丘受的最高等級的戒律），我允許依照之前的戒律，不需要重新請戒師和受具足戒。計算戒臘（Vassa，出家年資）時，從最初受戒開始計算，我允許前往比丘尼僧團中，依照之前的戒臘居住。不同之處在於，故意遺精是初犯。這種罪過導致轉根就會失去男根，如果再恢復爲男子，也沒有罪過。」

法師說：「這是依照文字表面意義的解釋，現在再進一步廣泛解釋。這兩種根中，男根最尊貴，女根低下。為什麼呢？男子如果罪過很多，就會失去男根變為女根，女人如果功德很多，就會變為男子，像這樣兩種根因為罪過多而失去，因為功德多而成為男子。如果有兩個比丘，一同居住，共同請教、講說、諷誦經典，其中一個比丘半夜轉根變成女子，兩人都犯了共同睡眠的罪過。如果覺察到，就應該煩惱哭泣，向同房或同住的人說，應該這樣說：『你不要憂愁煩惱，像這樣的三界罪過，佛已經開了方便之門，無論是比丘還是比丘尼，都不會關閉行善之門。』這樣安慰之後，就應該這樣說：『你可以去比丘尼僧團中居住。』如果轉根的比丘尼問：『大德！有認識的比丘尼嗎？』如果有就回答有，如果沒有就回答沒有。如果轉根的比丘尼再說：『大德！可以帶我到比丘尼那裡去嗎？』同住的比丘，可以把轉根的比丘尼交給認識的比丘尼。如果沒有認識的人，就帶到比丘尼寺。去的時候不能兩個人去，如果能有四五個比丘才可以一起去。白天拿著火把，拄著枴杖行走，我們哀憐她前往尼寺，寺廟如果遠離在村落外，渡江或者安置在人群中，這都沒有罪過。如果到了比丘尼那裡，就說出比丘的名字，問比丘尼是否認識？如果比丘尼認識就回答認識，『這位比丘現在轉變成了女子。

【English Translation】 English version 'Those who become women in fourteen ways: in the middle of the night, while sound asleep, their male features, teeth, and beard disappear, and they become women. If they have already received the Upasampadā (full ordination) from an Upadhyaya (preceptor), I allow them to follow their previous precepts; they do not need to request a teacher or receive the Upasampadā again. As for calculating the Vassa (years of ordination), it starts from the initial ordination. I allow them to go to the Bhikkhuni Sangha (community of nuns) and reside according to their previous Vassa. The difference is that intentional emission is the first offense. This sin causes the loss of the male organ upon transformation. If they revert to being male, there is no sin.'

The Dharma Master said, 'This is an explanation based on the literal meaning of the text. Now, I will explain it more broadly. Among these two genders, the male organ is superior, and the female organ is inferior. Why? If a man has many sins, he will lose his male organ and become a woman. If a woman has many merits, she will become a man. Thus, these two genders are lost due to many sins and become men due to many merits. If there are two Bhikkhus (monks) living together, consulting, lecturing, reciting, and chanting scriptures together, and one Bhikkhu transforms into a woman in the middle of the night, both of them commit the sin of sleeping together. If they become aware of it, they should be distressed and cry, telling their roommate or fellow resident. They should say, 'Do not worry or be distressed. For such sins of the Three Realms, the Buddha has opened the door of convenience. Whether it is a Bhikkhu or a Bhikkhuni (nun), the door to goodness is never closed.' After comforting them in this way, they should say, 'You can go and live in the Bhikkhuni Sangha.' If the transformed Bhikkhuni asks, 'Venerable, do you know any Bhikkhunis?' If they do, they should answer yes; if not, they should answer no. If the transformed Bhikkhuni says further, 'Venerable, can you take me to the Bhikkhunis?' The resident Bhikkhu can entrust the transformed Bhikkhuni to a Bhikkhuni they know. If there is no one they know, they should take her to a Bhikkhuni monastery. When going, they should not go with just two people; if there are four or five Bhikkhus, they can go together. During the day, they should carry torches and walk with staffs. We compassionately go to the nunnery. If the monastery is far away outside the village, crossing a river, or placing her among the crowd, there is no sin in this. If they arrive at the Bhikkhuni's place, they should say the Bhikkhu's name and ask if the Bhikkhuni knows him. If the Bhikkhuni knows him, she should answer that she does. 'This Bhikkhu has now transformed into a woman.'

根，諸比丘尼應當憐愍此比丘尼。』答言善哉。諸比丘尼應作是言：『我等當與此比丘尼共諷誦經典聽法。』諸比丘送付比丘尼已，還歸本寺。轉根比丘尼隨順尼僧意，勿有違失。若諸比丘尼無慚愧心，又無同意料理，得移余尼寺，應覓依止師讀誦經法隨順比丘尼法律。轉根比丘尼得度弟子受依止，諸比丘尼不得譏嫌生彼此心。

「若先比丘時沙彌，付囑余比丘。比丘時三衣缽，失受持法，至比丘尼所，應更受五衣缽。若受持外先有長衣缽者，依比丘尼法，應更說凈畜。若比丘時所受七日藥，失受法，應更受。若比丘時受七日藥，滿七日而轉根，得更受持七日。先比丘時施主，於今比丘尼不失，即為施主。又比丘時一切佈施共物，得依先分取，如律本所說，酥油蜜石蜜，若有人受七日藥未滿，有因緣事而食得罪。汝智慧人可思此理，此欲為轉根人問故。

「受者，若為失若為不失，轉根或死、罷道還俗、施人、賊所劫抄，如是舍心，是名失受。若一呵梨勒果受已轉根，即失此受。若在比丘時所有資生什物，悉得隨身，乃至私房舍悉得隨身。若先僧中所供給物，悉還僧。若先於僧有恩，欲與好房舍、臥具，未與而轉根為比丘尼，比丘僧有應與，若與比丘同。僧殘者，應半月摩那埵出罪，若比丘時行摩那埵未

【現代漢語翻譯】現代漢語譯本：『諸位比丘尼，應當憐憫這位比丘尼。』回答說：『好的。』諸位比丘尼應當這樣說：『我們應當與這位比丘尼一起諷誦經典，聽聞佛法。』諸位比丘將這位比丘尼交付給比丘尼僧團后，返回原來的寺廟。轉根的比丘尼應當順從比丘尼僧團的意願，不要有所違背。如果諸位比丘尼沒有慚愧心，又沒有共同的意願來料理此事，可以轉移到其他的比丘尼寺廟，應當尋找依止的老師，讀誦經典佛法，順從比丘尼的戒律。轉根的比丘尼可以度化弟子，接受依止，諸位比丘尼不得譏諷嫌棄，產生彼此的分別心。

『如果先前做比丘時是沙彌（佛教出家男子預備階段），被託付給其他的比丘。做比丘時，如果三衣（比丘所擁有的三種袈裟）和缽（食器）遺失了受持的方法，到了比丘尼這裡，應當重新接受五衣（比丘尼所擁有的五種袈裟）和缽。如果受持之外，先前有長衣和缽，依照比丘尼的戒律，應當重新說明是清凈的持有。如果做比丘時所接受的七日藥（指可以儲存七日的藥品），遺失了接受的方法，應當重新接受。如果做比丘時接受了七日藥，滿了七日而轉根，可以重新受持七日。先前做比丘時的施主（供養人），對於現在的比丘尼仍然是施主。另外，做比丘時的一切佈施的公共財物，可以依照先前的份額取用，如戒律書中所說，酥油、蜂蜜、石蜜（冰糖），如果有人接受了七日藥還沒有滿七日，因為某種原因而食用，會犯戒。你們有智慧的人可以思考這個道理，這是因為有人為轉根的人提問的緣故。

『受（接受、領受），是為失去還是不失去？轉根或者死亡、放棄修行還俗、佈施給他人、被盜賊搶劫，像這樣捨棄的心，這叫做失去受。如果一個訶梨勒果（一種藥用植物的果實）接受之後轉根，就失去了這個受。如果在比丘時所有的資生什物（生活用品），都可以隨身攜帶，乃至私人的房舍都可以隨身攜帶。如果先前僧團中所供給的物品，全部歸還僧團。如果先前對於僧團有恩惠，想要給予好的房舍、臥具，還沒有給予而轉根為比丘尼，比丘僧團應當給予，如果給予比丘一樣。犯僧殘罪（佛教戒律中的一種重罪）的人，應當半個月進行摩那埵（懺悔的一種儀式）來出罪，如果在比丘時進行摩那埵還沒有結束

【English Translation】 English version: 『Bhikkhunis, you should have compassion on this bhikkhuni.』 They answer, 『Very well.』 The bhikkhunis should say, 『We will recite the scriptures and listen to the Dharma together with this bhikkhuni.』 After the bhikkhus have handed this bhikkhuni over to the bhikkhuni sangha, they return to their original monastery. The bhikkhuni who has changed her gender should comply with the wishes of the bhikkhuni sangha and not violate them. If the bhikkhunis have no sense of shame and no common intention to manage this matter, she may move to another bhikkhuni monastery and should seek a teacher to rely on, recite the scriptures and Dharma, and comply with the bhikkhuni precepts. The bhikkhuni who has changed her gender may ordain disciples and accept reliance; the bhikkhunis should not criticize or dislike her, or give rise to discrimination.

『If a person was a novice (śrāmaṇera) (a male Buddhist monastic trainee) when he was a bhikkhu (monk), he was entrusted to another bhikkhu. If, when he was a bhikkhu, he lost the method of receiving and holding the three robes (tricīvara) (the three robes possessed by a bhikkhu) and bowl (pātra) (a bowl used for alms), he should receive the five robes (pañcacīvara) (the five robes possessed by a bhikkhuni) and bowl again when he comes to the bhikkhunis. If, in addition to what he has received, he previously had a long robe and bowl, he should, according to the bhikkhuni precepts, explain again that he possesses them purely. If he lost the method of receiving the seven-day medicine (saptāhakalāpana) (medicine that can be stored for seven days) when he was a bhikkhu, he should receive it again. If he received the seven-day medicine when he was a bhikkhu and changed his gender after seven days, he may receive and hold it for another seven days. The donor (dānapati) (patron) who was a donor when he was a bhikkhu is still a donor to the present bhikkhuni. Furthermore, all the shared property given as alms when he was a bhikkhu may be taken according to the previous share, as stated in the Vinaya (rules of monastic discipline), such as ghee, oil, honey, and rock candy. If someone has received the seven-day medicine and has not yet completed seven days, and eats it because of some reason, he will commit an offense. You wise people can consider this principle, because someone asked about it for the person who has changed gender.』

『Receiving (grahaṇa), is it lost or not lost? Changing gender, or death, or abandoning the monastic life and returning to lay life, or giving to others, or being robbed by thieves, such a mind of abandonment is called losing the receiving. If a haritaki fruit (harītakī) (a medicinal fruit) is received and then the gender is changed, the receiving is lost. If all the necessities of life that were possessed when he was a bhikkhu can be carried with him, even his private quarters can be carried with him. If the items previously supplied by the sangha (monastic community) are all returned to the sangha. If he previously had kindness to the sangha and wanted to give good quarters and bedding, but had not yet given them and changed his gender to a bhikkhuni, the bhikkhu sangha should give them, just as they would give them to a bhikkhu. A person who has committed a sanghavasesa offense (saṃghāvaśeṣa) (a serious offense in Buddhist monastic discipline) should undergo manatta (mānatta) (a period of penance) for half a month to expiate the offense, if he was undergoing manatta when he was a bhikkhu but had not finished

竟，轉根為比丘尼，尼應行半月摩那埵出罪。若行摩那埵竟，轉根為比丘尼，應與出罪。若行半月摩那埵未竟，復轉根為比丘，應與六夜摩那埵出罪。若行摩那埵竟復轉根，比丘僧應與出罪，比丘轉根因緣以說竟。

「若比丘尼時行媒嫁法覆藏不出，轉根為比丘，不須覆藏六夜摩那埵出罪。若比丘尼正行半月摩那埵，轉根為比丘，不須行摩那埵，直與出罪。若行摩那埵竟，轉根為比丘，應與出罪羯磨，若復轉根為比丘尼者，應與半月摩那埵出罪。」

法師曰：「從此次第易可知耳。弱者，此比丘先是妓兒，是故脊弱。長根者，此比丘身根最長。泥畫女像捻泥女像，畫女像者，畫為女像；木女者，刻木為女像；金銀銅錫鐵牙蠟木女，悉突吉羅罪。若欲作出精意，精出即得僧伽婆尸沙，若精不出偷蘭遮，摩觸木女人，悉突吉羅。端正微妙者，此比丘王舍城人，信心出家相貌端正，是故號為端正。此比丘在王路行，有女見此比丘形貌端正，即生欲心，以口銜比丘男根，此比丘是阿那含，不生樂想。次句諸比丘愚癡人隨諸女人語。」

法師曰：「此三偈易可解耳。口開張者，風所開也。若比丘口中行欲者，著四邊波羅夷，不著四邊及頭突吉羅。若節過齒波羅夷，若齒外皮里亦波羅夷，若齒外無皮偷蘭遮，若

【現代漢語翻譯】現代漢語譯本：如果（某人）已經開始以比丘身份修行，然後轉變為比丘尼，那麼這位比丘尼應該進行半個月的摩那埵（Manatva，懺悔期）以懺悔罪過。如果她已經完成了摩那埵的修行，然後轉變為比丘尼，那麼應該允許她出罪。如果她正在進行半個月的摩那埵但尚未完成，又轉變為比丘，那麼應該允許他進行六夜的摩那埵以懺悔罪過。如果他已經完成了摩那埵的修行又轉變了性別，比丘僧團應該允許他出罪。比丘轉變性別的因緣已經敘述完畢。

如果比丘尼在做媒嫁之事時隱瞞不報，後來轉變為比丘，則不需要進行六夜的摩那埵就可以出罪。如果比丘尼正在進行半個月的摩那埵，然後轉變為比丘，則不需要進行摩那埵，可以直接允許他出罪。如果她已經完成了摩那埵的修行，然後轉變為比丘，應該舉行出罪羯磨（Karma，儀式）。如果他又轉變為比丘尼，則應該讓她進行半個月的摩那埵以懺悔罪過。

法師說：『從這次第很容易理解。』『弱者』，這位比丘之前是妓女，所以身體虛弱。『長根者』，這位比丘的性根最長。『泥畫女像捻泥女像』，畫女像者，是畫出來的女像；『木女』，是用木頭雕刻的女像；金、銀、銅、錫、鐵、牙、蠟、木女，都犯突吉羅罪（Dukkata，輕罪）。如果想要做出精液，精液出來就犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪），如果精液沒有出來就犯偷蘭遮（Thullanacca，中等罪）。摩觸木女人，都犯突吉羅罪。『端正微妙者』，這位比丘是王舍城人，因為有信心而出家，相貌端正，所以被稱為『端正』。這位比丘在王路上行走，有個女人看到這位比丘相貌端正，就生起欲心，用口含住比丘的男根，這位比丘是阿那含（Anagamin，三果聖人），沒有生起快樂的想法。下一句是說諸比丘是愚癡之人，聽信女人的話。

法師說：『這三句偈很容易理解。』『口開張者』，是被風吹開的。如果比丘口中行淫慾之事，接觸到四邊就犯波羅夷（Parajika，斷頭罪），沒有接觸到四邊和頭部就犯突吉羅罪。如果超過牙齒就犯波羅夷，如果在牙齒外面的面板里也犯波羅夷，如果在牙齒外面沒有面板就犯偷蘭遮，如果...

【English Translation】 English version: If (someone) has already begun practicing as a Bhikkhu (monk), and then transforms into a Bhikkhuni (nun), then this Bhikkhuni should undergo a half-month of Manatva (penance period) to repent for her transgressions. If she has completed the practice of Manatva, and then transforms into a Bhikkhuni, then she should be allowed to be absolved of her sins. If she is undergoing a half-month of Manatva but has not yet completed it, and then transforms into a Bhikkhu, then he should be allowed to undergo six nights of Manatva to repent for his transgressions. If he has completed the practice of Manatva and then transforms his gender again, the Bhikkhu Sangha (monastic community) should allow him to be absolved of his sins. The circumstances of a Bhikkhu transforming gender have been fully described.

If a Bhikkhuni is engaged in matchmaking and conceals it, and later transforms into a Bhikkhu, then he does not need to undergo six nights of Manatva to be absolved of his sins. If a Bhikkhuni is currently undergoing a half-month of Manatva, and then transforms into a Bhikkhu, then he does not need to undergo Manatva, and can be directly allowed to be absolved of his sins. If she has completed the practice of Manatva, and then transforms into a Bhikkhu, an absolution Karma (ritual) should be performed. If he then transforms back into a Bhikkhuni, then she should be made to undergo a half-month of Manatva to repent for her transgressions.

The Dharma Master said: 'From this sequence, it is easy to understand.' 'The weak one,' this Bhikkhu was previously a prostitute, so he is physically weak. 'The one with the long root,' this Bhikkhu's sexual organ is the longest. 'Clay painted female image, kneaded clay female image,' the one who paints a female image is painting a female image; 'wooden woman,' is carving a female image out of wood; gold, silver, copper, tin, iron, ivory, wax, wooden women, all incur a Dukkata (minor offense). If one intends to ejaculate, and semen is released, then one commits a Sanghavasesa (serious offense second only to Parajika), if semen is not released, then one commits a Thullanacca (moderate offense). Touching a wooden woman incurs a Dukkata offense. 'The one who is upright and subtle,' this Bhikkhu is from Rajagriha, and because he has faith, he renounced the world and his appearance is upright, so he is called 'upright.' This Bhikkhu was walking on the royal road, and a woman saw this Bhikkhu's upright appearance, and lust arose in her, and she held the Bhikkhu's male organ in her mouth, this Bhikkhu is an Anagamin (third stage of enlightenment), and did not give rise to thoughts of pleasure. The next sentence says that the Bhikkhus are foolish people, who listen to the words of women.

The Dharma Master said: 'These three verses are easy to understand.' 'The one whose mouth is open,' is opened by the wind. If a Bhikkhu engages in sexual acts in the mouth, touching the four sides incurs a Parajika (defeat), not touching the four sides and the head incurs a Dukkata offense. If it goes past the teeth, it is a Parajika, if it is inside the skin outside the teeth, it is also a Parajika, if it is outside the teeth without skin, it is a Thullanacca, if...

舌出外就舌行欲偷蘭遮，生人出舌就舌行欲亦偷蘭遮，以舌舐男根亦偷蘭遮。若死人頭斷就頸行淫及口波羅夷罪，若頸中行欲偷蘭遮。白骨者，若比丘初發心往，即得突吉羅，若舍取連合貪細滑者，行淫心若著，精出不出，悉突吉羅。若作出精意僧伽婆尸沙，若不出者偷蘭遮。龍女者，龍女化為人女形，或緊那羅女，比丘共作淫，悉得波羅夷。夜叉者，一切鬼神悉入夜叉數。餓鬼者，一切餓鬼，有餓鬼半月受罪半月不受罪，與天無異，若現身，身若可捉得，波羅夷罪，不現而可捉得，亦波羅夷，不現不可捉得無罪。若此鬼神，以神力得比丘，比丘無罪。」

法師曰：「次第文句易可解耳。若男根病者，男根長肉生，名為疣，與此女人共行淫，覺不覺悉得波羅夷。至女根者，此比丘與女人共行淫法，安男根不入女根而生悔心，是故得突吉羅罪。淫初法，若捉手若一一身份未入女根，悉得突吉羅，若入女根得重罪。若比丘初欲眠先閉戶。是故律本中說，佛告諸比丘：『眠不閉戶者，此是白日入定也。若比丘白日入定，先閉戶入定。』」

法師曰：「律本說，不閉戶不說有罪，開戶而眠，于乾陀迦說，佛告諸比丘：『若白日入定，應閉戶然後入定，若不閉戶者，得突吉羅罪。』優波離及諸比丘，已知佛意，是故

【現代漢語翻譯】現代漢語譯本：舌頭伸出來接觸舌頭，想要行淫，犯偷蘭遮罪（Thullaccaya，一種較輕的罪名）；活人伸出舌頭接觸舌頭，想要行淫，也犯偷蘭遮罪；用舌頭舔男人的性器官，也犯偷蘭遮罪。如果死人頭斷了，在頸部行淫，犯波羅夷罪（Parajika，斷頭罪，最重的罪）；如果在頸部行淫，犯偷蘭遮罪。對於白骨，如果比丘剛開始有行淫的念頭，就犯突吉羅罪（Dukkata，一種輕罪）；如果捨棄這種念頭，但仍然貪戀身體的細滑觸感，心生淫念，無論是否射精，都犯突吉羅罪。如果想要射精，犯僧伽婆尸沙罪（Sanghadisesa，僧殘罪，僅次於波羅夷的重罪），如果沒有射精，犯偷蘭遮罪。對於龍女（Naga Kanya，龍族的女性），如果龍女變化成人女或緊那羅女（Kinnara Kanya，一種半人半鳥的神），比丘與她們行淫，都犯波羅夷罪。對於夜叉（Yaksa，一種鬼神），所有的鬼神都歸入夜叉之列。對於餓鬼（Preta，一種受苦的鬼），有些餓鬼半個月受罪，半個月不受罪，與天人無異；如果它們顯現身體，身體可以觸控到，犯波羅夷罪；如果不顯現身體，但可以觸控到，也犯波羅夷罪；如果不顯現身體，也不可觸控到，則無罪。如果這些鬼神用神力控制比丘，比丘無罪。

法師說：『這些條文的字句很容易理解。如果男人的性器官有疾病，長出肉瘤，稱為疣，與這樣的女人行淫，無論是否察覺，都犯波羅夷罪。至於女人的性器官，如果比丘與女人行淫，將男根放在女根外，沒有插入就後悔了，因此犯突吉羅罪。對於行淫的最初行為，如果只是牽手或觸控身體的各個部位，還沒有插入女根，都犯突吉羅罪；如果插入女根，就犯重罪。如果比丘要睡覺，應該先關好門。因此，在戒律書中說，佛告訴眾比丘：『睡覺不關門，就像白天入定一樣。如果比丘白天入定，應該先關好門再入定。』

法師說：『戒律書中說，不關門並沒有說有罪，開著門睡覺，在《乾陀迦》（Khandhaka，律藏的一部分）中說，佛告訴眾比丘：『如果白天入定，應該關好門然後入定，如果不關門，就犯突吉羅罪。』優波離（Upali，佛陀十大弟子之一，持戒第一）和眾比丘，已經知道了佛的用意，因此……』

【English Translation】 English version: If the tongue is extended to touch another tongue, intending to engage in sexual intercourse, it is a Thullaccaya (a minor offense). If a living person extends their tongue to touch another tongue, intending to engage in sexual intercourse, it is also a Thullaccaya. If one licks a man's genitals with their tongue, it is also a Thullaccaya. If a dead person's head is severed and intercourse is performed on the neck, it is a Parajika (the most severe offense, resulting in expulsion). If intercourse is performed on the neck, it is a Thullaccaya. Regarding skeletons, if a Bhikkhu (monk) initially has the intention to engage in intercourse, it is a Dukkata (a minor offense). If he abandons the intention but still craves the smoothness of the body, and lustful thoughts arise, whether or not there is ejaculation, it is a Dukkata. If there is an intention to ejaculate, it is a Sanghadisesa (a serious offense requiring a meeting of the Sangha). If there is no ejaculation, it is a Thullaccaya. Regarding a Naga Kanya (dragon maiden), if a Naga Kanya transforms into a human woman or a Kinnara Kanya (a mythical being, half-human, half-bird), and a Bhikkhu engages in intercourse with them, it is a Parajika. Regarding a Yaksa (a type of spirit), all ghosts and spirits are included in the category of Yaksas. Regarding a Preta (a hungry ghost), some Pretas suffer for half a month and do not suffer for the other half, being no different from Devas (gods). If they manifest a body that can be touched, it is a Parajika. If they do not manifest a body but can be touched, it is also a Parajika. If they do not manifest a body and cannot be touched, there is no offense. If these spirits use their power to control a Bhikkhu, the Bhikkhu is without fault.

The Dharma Master said, 'The meaning of these clauses is easy to understand. If a man's genitals are diseased, with growths called warts, engaging in intercourse with such a woman, whether aware or not, is a Parajika. As for a woman's genitals, if a Bhikkhu engages in intercourse with a woman, placing his penis outside her vagina and regretting it before penetration, he commits a Dukkata. For the initial acts of intercourse, if it is just holding hands or touching various parts of the body without penetration, it is a Dukkata. If there is penetration, it is a serious offense. If a Bhikkhu is about to sleep, he should first close the door. Therefore, it is said in the Vinaya (monastic rules), the Buddha told the Bhikkhus: 'Sleeping without closing the door is like entering Samadhi (meditative state) during the day. If a Bhikkhu enters Samadhi during the day, he should first close the door before entering Samadhi.'

The Dharma Master said, 'The Vinaya does not explicitly state that not closing the door is an offense. Sleeping with the door open, in the Khandhaka (a section of the Vinaya), the Buddha told the Bhikkhus: 'If you enter Samadhi during the day, you should close the door before entering Samadhi. If you do not close the door, you commit a Dukkata.' Upali (one of the Buddha's ten principal disciples, foremost in discipline) and the other Bhikkhus already knew the Buddha's intention, therefore...'

于廣說中而說，此句有罪白日得，于夜半不得，以此文句屬著前句。」

法師曰：「若戶可閉，若戶不可閉？」

答曰：「樹枝竹枝笄作，若如是為初，餘者隨作戶扇。若扇下有臼上有縱容，若轉戶扇者，應閉牛欄戶，橫安二三木郭門，門扇安車用牽，或以板作扇，或用竹作，如店戶並扇，或竹作簾，又用布作幔，若手捉缽閉戶扇，唯除戶布幔無罪，餘者悉得突吉羅罪。若比丘白日入定，轉戶可閉，不閉得罪，餘者不閉入定及眠不得罪。」

法師曰：「可閉者，有臼及縱容關撣，此戶可閉，不閉得罪。若閉者，安撣成閉，若不安關撣，直閉著戶刺者，亦成閉，頭余少許不至，亦成閉極小不容人頭入，如是亦善。若多有人在外，『比丘沙彌長老，汝可看。』作是言已入定無罪。或於外經行執作，此比丘應得看戶，作是念已眠無罪。于鳩淪陀者，廣說也。向優婆塞語看戶亦善，而不得向比丘尼及女人。若戶扇臼縱容破或無，或於戶前執作妨不得閉，作是念已眠無罪。若無戶扇者無罪。若門屋應舉梯，入定無罪；若不舉梯，閉下戶而眠無罪。若於房中眠應閉戶，若大房後有小房，閉大戶小房眠無罪，若后小房眠閉后戶，不閉大房戶無罪。若一房有二戶，悉閉然後眠無罪。若三重閣屋，下重上座住，中及上

【現代漢語翻譯】現代漢語譯本：如果（經文）在廣義的解釋中提到，『此句有罪』，那麼在白天（犯此罪）就會受到懲罰，在夜裡則不會，因為這句話是附加在前一句上的。

法師問道：『什麼樣的門可以關閉，什麼樣的門不可以關閉？』

回答說：『用樹枝、竹枝或發笄製作的（簡易門），如果一開始是這樣的，其餘的（部分）可以隨意製作成門扇。如果門扇下有臼，上有縱容（即門軸），如果轉動門扇，應該關閉牛欄的門，橫向安裝兩三根木郭（門框），門扇用車輛牽引，或者用木板做成門扇，或者用竹子做成（門扇），像店舖的門一樣並排（安裝門扇），或者用竹子做成簾子，又用布做成幔帳，如果用手拿著缽來關閉門扇，只有用布幔遮擋門扇沒有罪，其餘的都會犯突吉羅罪（輕罪）。如果比丘白天入定，轉動門可以關閉，不關閉就會有罪，其餘的不關閉（門）入定和睡覺都沒有罪。』

法師問道：『可以關閉的門，有臼和縱容（門軸）以及關撣（門閂），這樣的門可以關閉，不關閉就會有罪。如果關閉（門）時，安上門閂就完成了關閉，如果不安關撣，直接關閉著門，用刺（等物）抵住，也算完成關閉，（門）頭頂剩餘少許沒有完全閉合，也算完成關閉，（門縫）極小到容不下人頭進入，這樣也是好的。如果有很多的人在外面，（比丘）說：『比丘、沙彌、長老，你們可以照看（門戶）。』說了這樣的話后入定就沒有罪。或者在外面經行、執作（勞作），這位比丘應該照看門戶，這樣想著然後睡覺就沒有罪。關於鳩淪陀（Kalandaka）的例子，（律藏中）有詳細的說明。向優婆塞（居士）說讓他看門也是可以的，但是不可以向比丘尼（尼姑）和女人說。如果門扇的臼、縱容（門軸）損壞或沒有，或者在門前執作（勞作）妨礙了不能關閉（門），這樣想著然後睡覺就沒有罪。如果沒有門扇就沒有罪。如果是門屋應該用梯子（才能進入），入定沒有罪；如果不使用梯子，關閉下面的門然後睡覺就沒有罪。如果在房間里睡覺應該關閉門，如果大房間後面有小房間，關閉大門在小房間里睡覺沒有罪，如果在後面的小房間里睡覺，關閉後面的門，不關閉大房間的門沒有罪。如果一個房間有兩個門，全部關閉然後睡覺就沒有罪。如果是三重閣樓，下層是上座（長老）居住，中層和上層（的僧人）……

【English Translation】 English version: If (the scripture) says in a broad explanation, 'This clause is sinful,' then there is punishment for it during the day, but not at night, because this sentence is attached to the previous sentence.

The Dharma master asked, 'What kind of door can be closed, and what kind of door cannot be closed?'

The answer is: 'A (simple door) made of tree branches, bamboo branches, or hairpins, if it starts like this, the rest (of the parts) can be made into door panels at will. If there is a socket under the door panel and a vertical allowance (i.e., a door pivot) above, if the door panel is turned, the door of the cattle pen should be closed, and two or three wooden frames (door frames) should be installed horizontally. The door panel is pulled by vehicles, or the door panel is made of wooden boards, or it is made of bamboo. Like the doors of shops, (door panels) are installed side by side, or curtains are made of bamboo, and curtains are made of cloth. If you hold a bowl in your hand to close the door panel, there is no sin only if you use a cloth curtain to cover the door panel, and all the rest will commit the Tukula sin (minor offense). If a Bhikkhu (monk) enters Samadhi (meditative state) during the day, the door that can be turned can be closed, and there will be sin if it is not closed. There is no sin for the rest to enter Samadhi and sleep without closing (the door).'

The Dharma master asked, 'A door that can be closed has a socket, a vertical allowance (door pivot), and a latch. Such a door can be closed, and there will be sin if it is not closed. If (the door) is closed, the closing is completed by installing the latch. If the latch is not installed, the door is closed directly, and it is held in place with thorns (etc.), it is also considered closed. (If) a small amount is left at the top of the (door) and it is not completely closed, it is also considered closed. (If) the (door gap) is so small that a person's head cannot enter, this is also good. If there are many people outside, (the Bhikkhu) says: 'Bhikkhus (monks), Shramanas (novices), elders, you can watch over (the door).' There is no sin in entering Samadhi after saying this. Or if you are walking and working outside, this Bhikkhu should watch over the door, thinking like this and then sleeping is not a sin. Regarding the example of Kalandaka, there is a detailed explanation (in the Vinaya Pitaka). It is also good to tell the Upasaka (layman) to watch the door, but it is not permissible to tell the Bhikkhuni (nun) and women. If the socket and vertical allowance (door pivot) of the door panel are damaged or missing, or if working in front of the door prevents it from being closed, there is no sin in thinking like this and then sleeping. There is no sin if there is no door panel. If it is a door house that should be entered with a ladder, there is no sin in entering Samadhi; if the ladder is not used, there is no sin in closing the lower door and then sleeping. If you should close the door when sleeping in a room, if there is a small room behind the large room, there is no sin in closing the large door and sleeping in the small room. If you sleep in the small room behind, there is no sin in closing the back door and not closing the large room door. If a room has two doors, there is no sin in closing them all and then sleeping. If it is a three-story pavilion, the lower floor is occupied by the senior (elder), and the middle and upper floors (are occupied by monks)...

重比丘眠，而作是念：『上座已在下重，我眠無罪。』若有守門人而語：『汝看戶。』作是言已眠無罪。若無上座及守門人，而向諸比丘沙彌及白衣語已眠無罪。若二人乞食，前還者作是念：『后還應閉戶。』」

法師曰：「有戶扇臼縱容者，不閉得罪，餘者無罪。雖有臼縱容，屋無覆，不閉無罪。若夜半眠開戶無罪，至曉起者無罪，已起更眠得罪。若比丘眠時作念：『我至曉當起。』亦得罪。有比丘遠涉道路，或夜半得眠，足猶在地而眠熟不覺則無罪。若舉足上床眠不覺有罪。若比丘坐睡，不閉戶無罪，若房中經行睡熟于地，眠不閉戶無罪，若覺已睡眠得罪。有夜叉捉比丘強伏令眠亦得罪，于鳩淪陀廣說，非本心者無罪。」

法師曰：「大德波頭摩言：『覺不覺悉得罪。』婆㝹迦車迦比丘言：『不是優波離，逆取佛意判定無罪。』判已后復問佛，佛嘆言：『善哉！』」

法師曰：「次第文句易可知解。離車童子者，離車是其種姓也，因姓而立名。此諸童子淫色，捉比丘令行淫，因此行非法故，敗壞門戶，老出家，往看故二。此比丘晚暮出家，為哀愍故往，此故二向老比丘言：『大德！兒子極多無人養育，大德可還俗。』老比丘不答，故二知老比丘不還俗，即蕩倒地。老比丘羸弱無力，擺撥不能得

【現代漢語翻譯】現代漢語譯本：如果一位比丘因為疲倦而想睡覺，他這樣想：『上座（長老比丘）已經在下面的住所休息了，我睡覺沒有罪。』如果有一個守門人，並且（比丘）告訴他：『你看好門。』說完之後睡覺就沒有罪。如果沒有上座和守門人，（比丘）向其他的比丘、沙彌以及在家居士說了之後睡覺就沒有罪。如果兩個人一起去乞食，先回來的人這樣想：『后回來的人應該會關門。』（這樣也沒有罪。）法師說：『如果門有扇臼（門軸）鬆動的情況，不關門就有罪，其他情況沒有罪。』即使有扇臼鬆動的情況，但是屋頂沒有遮蓋，不關門也沒有罪。如果在半夜睡覺時開著門沒有罪，到天亮起床也沒有罪，已經起床之後再睡覺就有罪。如果比丘睡覺時想著：『我到天亮的時候會起床。』也有罪。有比丘長途跋涉，或者半夜才得以睡覺，腳還在地上而睡熟不醒就沒有罪。如果抬腳上床睡覺，睡著了不醒就有罪。如果比丘坐著睡覺，不關門沒有罪，如果在房間里經行（行走）時睡著在地上，睡覺不關門沒有罪，如果醒來之後再睡覺就有罪。如果有夜叉（惡鬼）抓住比丘，強迫他睡覺也有罪，在《鳩淪陀經》中有詳細說明，非出于本心的行為沒有罪。』法師說：『大德波頭摩說：『醒著或睡著都有罪。』婆㝹迦車迦比丘說：『不是優波離（持戒第一的比丘），錯誤地理解佛陀的意圖，判定無罪。』判定之後又問佛陀，佛陀讚歎說：『很好！』法師說：『次第文句容易理解。離車童子（Licchavi youths）中，離車（Licchavi）是他們的種姓，因為姓氏而立名。這些童子**，抓住比丘讓他行淫，因為這種非法行為，敗壞了門戶，年老的出家人，前去探望的緣故有兩個。這位比丘在晚年出家，因為憐憫的緣故前去，這兩個緣故向老比丘說：『大德！兒子非常多，沒有人養育，大德可以還俗。』老比丘沒有回答，這兩個緣故知道老比丘不會還俗，就摔倒在地。老比丘虛弱無力，掙扎也掙脫不了。

【English Translation】 English version: If a Bhikkhu (monk) is tired and wants to sleep, he thinks: 'The Thera (senior monk) is already resting in the lower residence, there is no fault in my sleeping.' If there is a doorkeeper, and (the Bhikkhu) tells him: 'You watch the door.' After saying this, there is no fault in sleeping. If there is no Thera and no doorkeeper, (the Bhikkhu) tells the other Bhikkhus, Samaneras (novice monks), and lay followers, then there is no fault in sleeping. If two people go begging for food together, the one who returns first thinks: 'The one who returns later should close the door.' (There is also no fault in this.) The Dharma Master said: 'If the door has loose sockets (door pivots), there is fault in not closing the door, otherwise there is no fault.' Even if there are loose sockets, but the roof is not covered, there is no fault in not closing the door. If the door is open when sleeping in the middle of the night, there is no fault, and there is no fault in getting up at dawn, but there is fault in sleeping again after getting up. If a Bhikkhu thinks when sleeping: 'I will get up at dawn,' there is also fault. If a Bhikkhu travels a long distance, or only gets to sleep in the middle of the night, and his feet are still on the ground while he is fast asleep and unaware, there is no fault. If he lifts his feet onto the bed and falls asleep unaware, there is fault. If a Bhikkhu sleeps sitting down, there is no fault in not closing the door, if he falls asleep on the ground while walking in the room, there is no fault in sleeping without closing the door, if he falls asleep again after waking up, there is fault. If a Yaksha (evil spirit) grabs a Bhikkhu and forces him to sleep, there is also fault, as explained in detail in the Kalandaka Sutta, there is no fault in actions not from the original intention.' The Dharma Master said: 'The Venerable Paduma said: 'There is fault whether awake or asleep.' The Bhikkhu Banujaka said: 'It is not Upali (the foremost monk in discipline), mistakenly understanding the Buddha's intention, judging that there is no fault.' After judging, he asked the Buddha again, and the Buddha praised him, saying: 'Good!' The Dharma Master said: 'The order of the sentences is easy to understand. Among the Licchavi youths (Licchavi youths), Licchavi (Licchavi) is their clan name, and the name is established because of the surname. These youths**, grabbed the Bhikkhu and made him commit adultery, because of this illegal behavior, they ruined the family, the old renunciate, there are two reasons for visiting. This Bhikkhu renounced in his old age, and went because of compassion, these two reasons said to the old Bhikkhu: 'Venerable Sir! There are very many sons, and no one to raise them, Venerable Sir can return to lay life.' The old Bhikkhu did not answer, these two reasons knew that the old Bhikkhu would not return to lay life, and then fell to the ground. The old Bhikkhu was weak and powerless, and could not break free even when struggling.

脫，故二即就上行淫，適其意而下。此比丘是阿那含人，斷三界結，是故不受樂。鹿子句易可解耳。」

一切善見，初波羅夷品廣說竟。

善見一切相，　　律本無覆藏，　初中后亦善，　　是名一切善。　如來化眾生，　　毗尼最為上，　為憐愍眾生，　　故說毗尼藏。

第二無二佛所說，　　退墮不如波羅夷，　廣說今至令人知，　　離先初說成不雜。

「爾時佛住王舍城耆阇崛山中，王舍城者，國名也。」

問曰：「以何因故，名為王舍？」

答曰：「初劫慢他多王、瞿貧陀王，如是聖王為初，於此地立舍宅，故名王舍。又有別解，此國若佛出世時，及轉輪聖王，此地立成國土，若無聖人出世者，此地夜叉為主，此是現行來處。又言耆阇崛山中，此是現如來住處。耆阇者鷲鳥，崛者頂也，耆阇鳥食竟還就山頂遷，是故名之耆阇崛山。又有法師解，山頂石形如似鷲鳥，是故名耆阇崛山。眾者，如律文說，三人名眾，從此以上名為僧；若以修多羅文句，三名為眾，今用修多羅文句。知識者，不堪親友住處相知，名為知識。耆舊者，親厚知識同衣食也，伊私耆梨山邊者。」

問曰：「何謂為伊私耆梨？」

答曰：「伊私者出家人，耆梨吞也。所以爾者，時有五

【現代漢語翻譯】『脫』，因此『二』指的是（阿那含人）就著（女子）上身行淫，爲了滿足她的意願而向下（進行）。這位比丘是阿那含（Anāgāmin，不還果）之人，已經斷除了三界（欲界、色界、無色界）的煩惱結縛，所以不會感受快樂。鹿子句（Migasira）很容易理解。"

《一切善見》的初波羅夷品（Pārājika，斷頭罪）的廣說完畢。

善見一切相，律本無覆藏，初中后亦善，是名一切善。如來化眾生，毗尼最為上，為憐愍眾生，故說毗尼藏。

第二無二佛所說，退墮不如波羅夷，廣說今至令人知，離先初說成不雜。

『那時，佛陀住在王舍城（Rājagṛha，都城名）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中，王舍城，是一個國家的名字。』

問：『因為什麼緣故，叫做王舍城？』

答：『最初劫時的慢他多王（Mandhātā，轉輪聖王名）、瞿貧陀王（Govinda，人名），像這樣的聖王最初在這裡建立舍宅，所以叫做王舍城。還有另外一種解釋，這個國家如果佛陀出世時，以及轉輪聖王出現時，這塊土地就會自然形成國土，如果沒有聖人出世，這塊土地就由夜叉（Yaksa，一種鬼神）做主，這是現在流傳的說法。』又說『耆阇崛山中』，這是現在如來居住的地方。耆阇（Gṛdhra）是鷲鳥，崛（kūṭa）是頂的意思，鷲鳥吃完食物后還會回到山頂棲息，所以叫做耆阇崛山。還有法師解釋說，山頂的石頭形狀像鷲鳥，所以叫做耆阇崛山。『眾』，就像律文中說的那樣，三人叫做眾，從此以上叫做僧；如果按照修多羅（Sūtra，經）的文句，三人叫做眾，現在用修多羅的文句。『知識』，指能夠互相瞭解，可以作為親友居住的地方，互相認識，叫做知識。『耆舊』，指親密厚道的知識，一起同吃同住。『伊私耆梨山（Isigil，山名）邊』。

問：『什麼是伊私耆梨？』

答：『伊私（Isi）是出家人，耆梨（gili）是吞的意思。之所以這樣說，是因為當時有五

【English Translation】『Tu』 (脫), therefore 『two』 refers to (the Anāgāmin) engaging in sexual acts on the upper body of (the woman), going downwards to satisfy her desires. This Bhikkhu (比丘, monk) is an Anāgāmin (阿那含, one who does not return), having severed the bonds of the three realms (欲界, Kāmadhātu; 色界, Rūpadhātu; 無色界, Arūpadhātu), therefore he does not experience pleasure. The Migasira (鹿子句, a proper noun) phrase is easily understood.』

The extensive explanation of the first Pārājika (波羅夷, expulsion offense) chapter of 『All Good Views』 is complete.

Good to see all aspects, the Vinaya (律) text has no concealment, Good in the beginning, middle, and end, this is called all good. The Tathāgata (如來) transforms sentient beings, the Vinaya is the most supreme, Out of compassion for sentient beings, therefore the Vinaya Pitaka (毗尼藏) is spoken.

The second, not spoken by two Buddhas, falling is not as bad as Pārājika, Extensive explanation now to make people know, separate from the initial saying, becoming unmixed.

『At that time, the Buddha was residing in Rājagṛha (王舍城, city name) on Gṛdhrakūṭa Mountain (耆阇崛山, Vulture Peak Mountain). Rājagṛha is the name of a country.』

Question: 『For what reason is it called Rājagṛha?』

Answer: 『In the initial kalpa (劫, eon), King Mandhātā (慢他多王, a Chakravarti king's name), King Govinda (瞿貧陀王, a person's name), such holy kings first established residences in this place, therefore it is called Rājagṛha. There is another explanation: if a Buddha appears in this country, and a Chakravarti (轉輪聖王, Wheel-Turning King) appears, this land will naturally form a country; if no holy person appears, this land will be ruled by Yakshas (夜叉, a type of spirit), this is the current prevailing explanation.』 It is also said, 『In Gṛdhrakūṭa Mountain,』 this is where the Tathāgata currently resides. Gṛdhra (耆阇) means vulture, kūṭa (崛) means peak, vultures return to the mountain peak to rest after eating, therefore it is called Gṛdhrakūṭa Mountain. Some Dharma masters explain that the shape of the stone on the mountain peak resembles a vulture, therefore it is called Gṛdhrakūṭa Mountain. 『Sangha (眾),』 as the Vinaya text says, three people are called a Sangha, from this number upwards it is called a Sangha; if according to the Sūtra (修多羅, scripture) text, three people are called a Sangha, now we use the Sūtra text. 『Acquaintances (知識),』 refers to those who can understand each other, can be friends and live together, knowing each other, is called acquaintances. 『Elders (耆舊),』 refers to close and kind acquaintances who eat and live together. 『Beside Isigil Mountain (伊私耆梨山, mountain name).』

Question: 『What is Isigil?』

Answer: 『Isi (伊私) means renunciant, gili (耆梨) means to swallow. The reason for this is that at that time there were five

百辟支佛，往至迦私俱娑羅國，到已乞食，得已還入此山，集眾入定。是時人民見辟支佛入山邊，而不見出，時人作是言：『此山恒吞出家人。』從此以後，號為伊私耆梨山。于山邊作諸草屋者，悉用草，入夏坐。有五百比丘，各各自作草屋，多羅葉為初。何以故？為如來已制戒故。佛告諸比丘：『若欲入夏坐者，先修治房舍，若無房舍者，得突吉羅。』是故夏坐，得現房舍者善，若無應倩人作，不得無房舍而夏坐。何以故？過去諸佛皆受房舍。諸比丘作房舍已，三月入夏坐，於三學中日夜勤學。是故大德檀尼迦，第二波羅夷為初。檀尼迦者名也，陶家者，此作瓦器業也。檀尼迦比丘在閑靜處作一草屋。夏坐已竟者，已大自恣黑月初。坼壞草屋者，悉以次第坼解，不令有損，縛束懸著樹枝不散。何以故？若有更樂住者，以此現草而作屋，臨去時作是言：『若有寺用及余比丘作屋者，隨須而取。』何以故作此言？正為阿蘭若比丘作屋，草木難得故，是以縛束若舉置。若阿蘭若比丘住竟去者，亦更壞，取縛束懸舉，勿使蟲蛀，與當來同學用故。諸比丘行法作已而去，遊行諸國隨所樂，長老檀尼迦陶師子，即於此住。

「乃至三過者，取柴人謂言空屋，坼破將去。自有技藝，于陶家所作無所不備，檀尼迦比丘和泥作屋

【現代漢語翻譯】現代漢語譯本百辟支佛（梵文：Pratyekabuddha，意為緣覺佛），前往迦私俱娑羅國（Kasi Kosala，古印度地名），到達后乞食，得到食物后返回此山，聚集眾人入定。當時，人們看見辟支佛進入山邊，卻不見出來，於是人們說：『這座山總是吞噬出家人。』從此以後，這座山就被稱為伊私耆梨山（Isigili Mountain）。在山邊建造草屋的人，都用草來建造，以便進入夏季安居。有五百位比丘（bhikkhu，佛教出家男眾），各自建造草屋，最初用多羅葉（tala leaves）。為什麼呢？因為如來（Tathagata，佛的稱號之一）已經制定了戒律。佛告訴眾比丘：『如果想要進入夏季安居，先要修繕房舍，如果沒有房舍的，會犯突吉羅（dukkhata，輕罪）。』因此，夏季安居，有現成的房舍最好，如果沒有，應該僱人建造，不得沒有房舍而進行夏季安居。為什麼呢？因為過去的諸佛都接受房舍。眾比丘建造房舍后，三個月進入夏季安居，在三學（戒、定、慧）中日夜勤奮學習。因此，大德檀尼迦（Dhanika，人名），以第二波羅夷（Parajika，重罪）為開始。檀尼迦是名字，陶家，指的是製作瓦器的行業。檀尼迦比丘在閑靜處建造了一間草屋。夏季安居結束后，在大自恣日（Pavarana，僧團解除結界的儀式）的黑月初，拆毀草屋時，都按順序拆解，不使其損壞，捆綁好懸掛在樹枝上，以免散落。為什麼呢？如果有人還想住在這裡，可以用這些現成的草來建造房屋，臨走時會說：『如果有寺廟需要或者其他比丘要建造房屋，可以隨意取用。』為什麼要這樣說呢？正是爲了阿蘭若比丘（Arannaka bhikkhu，住在遠離人煙地方的比丘）建造房屋，因為草木難以獲得，所以捆綁好或者舉起來放置。如果阿蘭若比丘住完離開，也會再次拆毀，取走捆綁好懸掛起來，不要讓蟲蛀，留給將來的同學使用。眾比丘行法完畢后離開，各個國家隨他們喜歡去的地方，長老檀尼迦陶師子，就在這裡住下。『乃至三次』，取柴人說這是空屋，拆毀拿走。他自己有技藝，在陶家那裡製作各種器具，無所不備，檀尼迦比丘和泥建造房屋。

【English Translation】 English version The Pratyekabuddha (Solitary Buddha), went to the country of Kasi Kosala, and upon arriving, begged for food. After obtaining it, he returned to this mountain, gathered the assembly, and entered into meditation. At that time, the people saw the Pratyekabuddha entering the mountain, but did not see him come out. The people then said: 'This mountain always swallows ascetics.' From then on, this mountain was called Isigili Mountain. Those who built huts by the mountain all used grass for construction, in order to enter the summer retreat. There were five hundred bhikkhus (monks), each building their own hut, initially using tala leaves. Why? Because the Tathagata (Buddha) had already established the precepts. The Buddha told the bhikkhus: 'If you wish to enter the summer retreat, you must first repair your dwellings. If you have no dwelling, you commit a dukkata (minor offense).' Therefore, for the summer retreat, it is best to have an existing dwelling. If not, you should hire someone to build one. You must not enter the summer retreat without a dwelling. Why? Because all the Buddhas of the past accepted dwellings. After the bhikkhus built their dwellings, they entered the summer retreat for three months, diligently studying the Three Learnings (sila, samadhi, prajna) day and night. Therefore, the venerable Dhanika, began with the second Parajika (defeat). Dhanika is a name; 'potter' refers to the profession of making earthenware. Bhikkhu Dhanika built a hut in a secluded place. After the summer retreat was over, on the dark first day of the month of Pavarana (invitation), when dismantling the hut, they would dismantle it in order, without causing damage, and tie it up to hang on tree branches to prevent it from scattering. Why? If someone else wants to live there, they can use this existing grass to build a house, and when leaving, they would say: 'If the monastery needs it or other bhikkhus want to build a house, they can take it as needed.' Why say this? It is precisely for the Arannaka bhikkhus (forest monks) to build houses, because grass and trees are difficult to obtain, so they are tied up or lifted and placed. If an Arannaka bhikkhu finishes living there and leaves, they will also dismantle it again, take it away, tie it up and hang it up, so that it is not eaten by insects, and give it to future fellow students to use. After the bhikkhus have completed their practice and leave, each country goes where they please, and the elder Dhanika, the potter, resides there. 'Even up to three times,' the firewood gatherers said it was an empty house, dismantled it and took it away. Having his own skills, he made all kinds of utensils at the potter's place, lacking nothing. Bhikkhu Dhanika mixed mud and built a house.

，窗牖戶扃悉是泥作，唯戶扇是木，取柴薪牛屎及草，以赤土汁涂外，燒之熟已，色赤如火，打之鳴喚，狀如鈴聲，風吹窗牖，猶如樂音。佛問諸比丘：『此是何等赤色？』佛知而故問。何以故問？為制戒因緣故。答世尊者，諸比丘向世尊言：『此是檀尼迦陶師子屋，色赤如火。』以無數方便呵責此比丘：『云何癡人？于眾生中無慈悲，而殘害眾生。』無慈者，悲之前護義也。悲者，因彼苦故而心動，是名悲。不殘害者，不毀傷眾生命。因癡故，掘土蹋泥取火燒，多諸眾生，因此死故。是故律本說，汝癡人者，當來眾生而作是言：『佛在世時，比丘已作如是殘害眾生，要當無罪，勿令眾生生如是心。』如來呵責檀尼迦已，佛告諸比丘：『從今以後不得純泥作屋，若有作者得突吉羅罪。』因此瓦屋便成結戒。檀尼迦比丘若初不犯罪，餘者有過。佛語作得突吉羅罪，若住者亦得突吉羅罪。若以茅和泥者善，純泥作屋得罪。諸比丘答言：『善哉。』汝等可打破此屋者，諸比丘受佛語已，即往至屋所，以木石打破壞之。於是長老檀尼迦比丘為初說。」

法師曰：「我今次第分別說之。

「是時檀尼迦，于屋一邊白日入定，聞諸比丘打破瓦屋聲，即問言：『咄咄汝等，何以打破我屋。』諸比丘答言：『世尊使令打破

【現代漢語翻譯】現代漢語譯本：窗戶和門都是用泥做的，只有門扇是木頭的。取柴火、牛糞和草，用紅土汁塗在外面，燒熟后，顏色紅得像火一樣，敲打它會發出響聲，形狀像**。風吹過窗戶，就像音樂一樣。佛陀問眾比丘：『這是什麼顏色的紅色？』佛陀明明知道卻故意問。為什麼要問呢？是爲了制定戒律的緣故。比丘們回答世尊說：『這是檀尼迦（Dhannika，人名）陶師的房子，顏色紅得像火一樣。』佛陀用無數種方法呵責這位比丘：『你這愚癡的人！對眾生沒有慈悲心，竟然殘害眾生。』沒有慈悲心，就是沒有在悲憫之前先保護眾生的心。悲憫，是因為眾生的痛苦而內心有所觸動，這叫做悲憫。不殘害，就是不毀壞傷害眾生的生命。因為愚癡，挖掘泥土，踩踏泥土，取火焚燒，導致許多眾生因此而死。所以律本上說，你這愚癡的人，未來的眾生會這樣說：『佛陀在世的時候，比丘就已經這樣殘害眾生，一定是沒有罪的。』不要讓眾生生起這樣的想法。如來呵責檀尼迦之後，佛陀告訴眾比丘：『從今以後，不得完全用泥土建造房屋，如果有人這樣做，就會犯突吉羅罪（Dukkata，一種輕罪）。』因此，瓦屋就成了結戒的緣由。檀尼迦比丘如果最初沒有犯罪，其他人就會犯錯。佛陀說建造房屋會犯突吉羅罪，如果居住在裡面也會犯突吉羅罪。如果用茅草和泥土混合建造房屋是可以的，完全用泥土建造房屋就會犯錯。比丘們回答說：『很好。』佛陀說：『你們可以打破這間房屋。』比丘們接受佛陀的教誨后，就前往房屋所在地，用木頭和石頭將房屋打破。於是，長老檀尼迦比丘最初說了那些話。法師說：『我現在依次分別解說這件事。『當時，檀尼迦在房屋的一邊白天入定，聽到比丘們打破瓦屋的聲音，就問道：『咄咄，你們這些人，為什麼要打破我的房屋？』比丘們回答說：『世尊命令我們打破的。

【English Translation】 English version: The windows and doors were all made of mud, only the door panels were made of wood. They took firewood, cow dung, and grass, and coated the outside with red earth juice, burning it until it was cooked. The color was as red as fire, and when struck, it made a sound, shaped like **. The wind blowing through the windows sounded like music. The Buddha asked the bhikkhus: 'What color is this red?' The Buddha knew but asked deliberately. Why did he ask? It was for the sake of establishing precepts. The bhikkhus answered the World-Honored One, saying: 'This is the house of the potter Dhannika (Dhannika, a proper noun), and its color is as red as fire.' With countless means, the Buddha rebuked this bhikkhu: 'How foolish you are! You have no compassion for sentient beings, and you harm them.' To have no compassion is to lack the protective thought before compassion arises. Compassion is when the heart is moved by the suffering of others, this is called compassion. Not harming means not destroying or injuring the lives of sentient beings. Because of foolishness, digging up earth, trampling mud, and taking fire to burn, many sentient beings die as a result. Therefore, the Vinaya text says, 'You foolish person, future sentient beings will say: 'When the Buddha was in the world, the bhikkhus already harmed sentient beings in this way, surely there is no sin.' Do not let sentient beings give rise to such thoughts.' After the Tathagata rebuked Dhannika, the Buddha told the bhikkhus: 'From now on, you must not build houses entirely of mud. If anyone does so, they will incur a Dukkata (Dukkata, a minor offense) offense.' Therefore, the mud house became the reason for establishing the precept. If the bhikkhu Dhannika did not commit the offense initially, others would err. The Buddha said that building a house incurs a Dukkata offense, and residing in it also incurs a Dukkata offense. If you mix thatch with mud to build a house, that is fine, but building a house entirely of mud incurs an offense.' The bhikkhus replied: 'Excellent.' The Buddha said: 'You may break down this house.' After the bhikkhus received the Buddha's teaching, they went to the location of the house and broke it down with wood and stones. Thereupon, the elder Dhannika bhikkhu spoke those words initially. The Dharma Master said: 'I will now explain this matter in order.' 'At that time, Dhannika was in samadhi on one side of the house during the day, and hearing the sound of the bhikkhus breaking down the mud house, he asked: 'Hey you, why are you breaking down my house?' The bhikkhus replied: 'The World-Honored One ordered us to break it down.'

。』檀尼迦聞已即受教敕，若佛使破者善。」

法師曰：「檀尼迦比丘作屋，自用物作屋成，佛何故而打破？」

答曰：「所以破者，此屋不凈故，是外道法用。復有餘義，無慈悲眾生作此瓦屋。若比丘多聞知律者，見余比丘所用不得法，即取打破無罪，物主不得作是言：『大德已破我物，應還我物直。』若有比丘，以多羅葉作傘，內外俱五種色，以綖貫連極令精好，此傘不善；若赤若黃二色，以綖貫連內外具等，此傘傘柄以糸纏，不以為華，貪取堅牢，此善。若刻鏤作禽獸種種形狀者，此不善。有若作半月形，不得作罌銚形及竹節，如此不善；聽刻柄作镮以繩縛，堅牢故善。若作袈裟法者，不得縫作蜈蚣腳，若作袈裟，不得繡作文章，不得作鎖形縫，可卻刺縫。若安鉤紐，紐繩得作四簾，不得十六簾。作鉤者，不得槌及伽耶形，不得作蟹眼形。袈裟角法作，可安紐繩，勿令粗現，不得用米糊汁漬袈裟。若初作者，得用為卻塵土故，若染時不得與香汁木膠油及已染袈裟，不得以䗍及摩尼珠種種物摩使光澤；若染，不得以腳蹋，染時不得用手摩及以袈裟打瓫里，不得手拳打，可以掌徐徐拍；若以繩安袈裟角，擬懸曬者，染竟截除。律本所說，佛告諸比丘：『我聽用袈裟角繩。』」

法師曰：「何但角

【現代漢語翻譯】現代漢語譯本：檀尼迦聽了之後，就接受了教導和敕令，認為『如果佛陀讓人破壞（不合規的建築），那是好的』。

法師問道：『檀尼迦比丘自己用自己的東西建造房屋，建造完成後，佛陀為什麼要讓人破壞它呢？』

回答說：『之所以要破壞它，是因為這房屋不乾淨，是外道所用的方法。還有另外一個原因，就是建造這瓦屋的人沒有慈悲心。如果有博學多聞、精通戒律的比丘，看到其他比丘所用的東西不符合佛法，就可以拿走並破壞它，沒有罪過。物主不能說：『大德破壞了我的東西，應該賠償我的損失。』如果有比丘用多羅葉製作傘，傘的內外都有五種顏色，用絲線穿連，做得非常精緻，這樣的傘不好。如果是紅色或黃色兩種顏色，用絲線穿連，內外都一樣，傘柄用絲線纏繞，不爲了裝飾，而是爲了堅固耐用，這樣就好。如果（在傘上）雕刻禽獸等各種形狀，這樣不好。如果有做成半月形的（傘），不能做成瓶子或陶罐的形狀，也不能做成竹節的形狀，這樣不好。允許在傘柄上刻上環，用繩子捆綁，爲了堅固耐用，這樣就好。如果製作袈裟，不能縫製成蜈蚣腳的樣子。如果製作袈裟，不能繡上花紋，不能縫製成鎖鏈的形狀，可以反向刺繡縫製。如果安裝鉤子和鈕釦，鈕釦的繩子可以做成四股的，不能做成十六股的。製作鉤子時，不能做成槌子和伽耶的形狀，不能做成蟹眼形。袈裟的角可以安上鈕釦和繩子，不要讓它顯得粗糙。不要用米糊汁浸泡袈裟。如果是剛開始製作袈裟，可以用米糊汁來防止灰塵。染色時，不能加入香汁、木膠、油，也不能用已經染色的袈裟。不能用貝殼或摩尼珠等各種物品摩擦袈裟使其光亮。染色時，不能用腳踩，染色時不能用手摩擦，也不能用袈裟敲打染缸，不能用拳頭捶打，可以用手掌輕輕拍打。如果用繩子固定袈裟的角，準備懸掛晾曬，染色完畢后要剪掉。戒律書上說，佛陀告訴各位比丘：『我允許使用袈裟的角繩。』

法師問道：『為什麼只說角

【English Translation】 English version: 'Having heard this, Danika accepted the teaching and command, thinking, 'It is good if the Buddha causes (non-compliant structures) to be destroyed.'

The Dharma Master said, 'The Bhikshu Danika built a house using his own materials. Why did the Buddha have it destroyed after it was completed?'

The answer was, 'The reason for destroying it is that the house is impure, using methods of external paths. There is another reason: the beings who built this tile house lacked compassion. If a Bhikshu is learned and knows the Vinaya, upon seeing that other Bhikshus are using things that do not conform to the Dharma, he can take and destroy them without guilt. The owner of the object cannot say, 'Venerable one, you have destroyed my property; you should compensate me for my loss.' If a Bhikshu makes an umbrella from Talipot palm leaves, with five colors both inside and out, connected with silk threads, making it very elaborate, this umbrella is not good. If it is only two colors, red or yellow, connected with silk threads, with the inside and outside being the same, and the umbrella handle is wrapped with silk threads, not for decoration but for durability, this is good. If (on the umbrella) there are carvings of birds, beasts, and various shapes, this is not good. If it is made in the shape of a half-moon, it should not be made in the shape of a pot or a bamboo joint; this is not good. It is permissible to carve rings on the handle and bind it with rope for durability; this is good. If making a Kasaya (robe), it should not be sewn in the shape of centipede legs. If making a Kasaya, it should not be embroidered with patterns, nor should it be sewn in the shape of a chain; reverse stitching is acceptable. If attaching hooks and buttons, the button cords can be made with four strands, but not sixteen strands. When making hooks, they should not be made in the shape of a mallet or Gaya, nor should they be made in the shape of crab eyes. The corners of the Kasaya can have buttons and cords attached, but they should not be made to appear rough. Do not soak the Kasaya in rice paste. If it is the initial making, rice paste can be used to prevent dust. When dyeing, do not add fragrant juice, wood glue, or oil, nor use already dyed Kasayas. Do not rub the Kasaya with shells or Mani jewels or various objects to make it shiny. When dyeing, do not step on it with your feet, and do not rub it with your hands, nor beat the dyeing vat with the Kasaya; do not strike with your fist, but gently pat with your palm. If attaching a rope to the corners of the Kasaya to hang it up to dry, cut it off after dyeing. As stated in the Vinaya texts, the Buddha told the Bhikshus, 'I allow the use of corner ropes for the Kasaya.'

The Dharma Master said, 'Why only the corners

緣邊亦善？為浣染故。若取此為精，不善。但割截而用。若缽法及半缽法，不得內外刻鏤，若先有，可去令漫。若熏缽不得作摩尼色，可作如油色。缽曼陀不得刻鏤，可得作牙齒者善。若水法者，傘下口及腹，不得刻作異形，傘及下口，可刻作繫縛處善。若腰繩法者，織作或一道二道，複合者得用魚口，不得如蟹眼及兩頭安縷，又如頻伽及摩竭魚口，不得作鼉頭種種精好織作文華，唯除魚骨及珂樹羅花或縵織頭，不得留多縷耳。若極多可四縷，若用完繩者，止一縛及宛轉。若有完繩兩三股纏相著善，不得作八相繩，繩頭聽安二結，如瓶形。

「若作藥筒法者，不得刻作男女及四足二足眾生、倒巨華及榛牛屎形，如是形不應作。若得如是筒，磨削去善。若用綖纏，擬堅牢故得用，或圓或方或八廉十六廉者。若筒底及口蓋，得作兩三镮，擬縛故。藥杵法者，不得作好色，囊者亦爾。戶鑰法者，及囊不得作好色，可純一色善，不得刻鏤作禽獸形。刀子法者，不得刻鏤作禽獸形模，聽安口帶。剔爪鑿法者，中央如鉆形，火鉆弓法及承掌，悉不得作華種種刻鏤，唯除镮。作針法者，先安鉆，鉗竟然後爐，勿使落失，亦不得作刻鏤種種形狀，截楊枝𨨞，不得刻鏤，純鐵作。斧柯法者，得作四廉及八廉。

「錫杖法者，

【現代漢語翻譯】現代漢語譯本邊地也是好的嗎？爲了洗染的緣故。如果認為這是精華而取用，那就不好了。只能切割后使用。如果是缽的製作方法以及半缽的製作方法，內外都不能雕刻，如果先前已經有了，可以去除使之平滑。如果熏缽，不能做成摩尼寶珠的顏色，可以做成如油的顏色。缽的邊緣不能雕刻，可以做成牙齒狀的就好。如果是水瓶的製作方法，傘的下口和腹部，不能刻作奇異的形狀，傘和下口，可以刻作繫縛的地方就好。如果是腰帶的製作方法，編織成一道或兩道，複合的可以使用魚口，不能像蟹眼以及兩頭安線，又像頻伽鳥（妙音鳥，一種人頭鳥身的生物）以及摩竭魚（海獸，印度神話中的生物）的口，不能做成鼉（揚子鱷）頭，種種精美地織作文彩，只能用魚骨以及珂樹羅花或者縵織的頭，不能留下太多的線頭。如果最多可以留四根線頭，如果用完整的繩子，只用一個結以及宛轉。如果有完整的繩子兩三股纏繞在一起就好，不能做成八相繩，繩頭允許安兩個結，像瓶子的形狀。

『如果製作藥筒的方法，不能刻作男女以及四足二足的眾生、倒垂的巨大花朵以及榛樹牛糞的形狀，這樣的形狀不應該製作。如果得到這樣的筒，磨削去除就好。如果用絲線纏繞，爲了堅固的緣故可以使用，或者圓形或者方形或者八棱十六棱的。如果筒的底部以及口蓋，可以做成兩三個環，爲了捆縛的緣故。藥杵的製作方法，不能做成好的顏色，囊也是這樣。戶鑰的製作方法，以及囊不能做成好的顏色，可以純一顏色就好，不能雕刻製作禽獸的形狀。刀子的製作方法，不能雕刻製作禽獸的形狀，允許安放口帶。剔爪鑿的製作方法，中央像鉆子的形狀，火鉆弓的製作方法以及承掌，都不能做成花紋種種雕刻，只能用環。製作針的方法，先安鉆，鉗子完成後再用爐火，不要使其掉落遺失，也不能做成雕刻種種形狀，擷取的楊枝𨨞，不能雕刻，用純鐵製作。斧頭的把手，可以做成四棱以及八棱。

『錫杖的製作方法，

【English Translation】 English version Is the border region also good? It is for the sake of washing and dyeing. If one takes this as the essence and uses it, that is not good. It can only be cut and used. If it is the method of making a bowl, or half a bowl, it should not be carved inside or outside. If it already exists, it can be removed to make it smooth. If smoking a bowl, it should not be made into the color of a Mani jewel (wish-fulfilling jewel), but can be made into a color like oil. The edge of the bowl should not be carved, but can be made like teeth, which is good. If it is the method of making a water bottle, the lower opening and belly of the umbrella should not be carved into strange shapes. The umbrella and the lower opening can be carved as places for tying, which is good. If it is the method of making a waist cord, it should be woven into one or two strands. Composite ones can use a 'fish mouth' (a type of knot), but should not be like 'crab eyes' (another type of knot) or have threads attached to both ends, or like the mouth of a Kalavinka (a mythical bird with a human head and melodious voice) or a Makara (a sea creature in Hindu mythology). It should not be made into a Tuo (Chinese alligator) head, or woven with various exquisite patterns. Only fish bones and Kesar flowers or simply woven heads can be used, and too many thread ends should not be left. If there are too many, up to four thread ends are allowed. If using a complete rope, only one knot and a twist should be used. If there are two or three strands of complete rope intertwined, that is good. It should not be made into an 'eight-aspect rope' (a rope with eight symbolic knots). Two knots, shaped like bottles, are allowed at the ends of the rope.

『If making a medicine tube, it should not be carved with male or female figures, or four-legged or two-legged creatures, inverted giant flowers, or shapes like hazelnut cow dung. Such shapes should not be made. If such a tube is obtained, it is good to grind it down and remove the carvings. If using thread to wrap it, it can be used for the sake of firmness, whether it is round, square, or has eight or sixteen edges. If the bottom and lid of the tube can be made into two or three rings, for the sake of tying. The method of making a medicine pestle should not be made into a good color, nor should the bag. The method of making a door key, and the bag, should not be made into a good color, but can be a pure color, which is good. It should not be carved with the shapes of birds and beasts. The method of making a knife should not be carved with the shapes of birds and beasts, but a mouth strap is allowed. The method of making a nail-picking chisel should have a shape like a drill in the center. The fire drill bow and the palm rest should not be made with flowery carvings of various kinds, except for rings. The method of making a needle is to first install the drill, then use pliers, and then use the furnace, being careful not to drop or lose it. It should also not be made with carved shapes of various kinds. The cut Yang branch 𨨞 should not be carved, but made of pure iron. The handle of an axe can be made with four or eight edges.

『The method of making a Khakkhara (Buddhist monk's staff),

不得作好色枝，純得作三四镮纏，以堅牢故，頭圓形。油筒法者，用角竹胡蘆貞木，不得作男女形狀作狀、隱囊、覆地、腳巾、經行、機囊、掃帚、糞箕、染盆、漉水器、磨腳、瓦石澡洗板缽支、三杖缽支、缽蓋、多羅葉、扇，如是諸物，得作倒巨刻鏤諸變。房及房戶扇窗牖，得用七寶作，水精亦得。一切房中施案，無所禁閡，唯除難房。」

問曰：「何謂為難房？」

答曰：「有勢力王，於他戒場立作故，名難房。應向住者言：『莫於此作房。』若茍執不從，重向言：『莫於此作，我等作布薩自恣時即妨礙，縱使豎者，房亦不得安立。』如是故作不止，語至三，猶不應，若眾多比丘有慚愧者，剔壞此房，唯置佛殿及菩提樹，壞已勿用，次第舉置，遣送與住比丘，余草使取。若取者善，不取草爛壞，或為惡人所燒，壞者無罪，住比丘不得責草直。

「如是已破檀尼迦屋，檀尼迦復念欲更作。往至守材人者，檀尼迦覓材周遍不得，是故往到城守材人所。主材者言：『此是王物，修護國者，城裡有所壞敗，急難防豫，或為火燒，或敵國來攻，或應擬以作諸戰具，種種資用修儲，是故藏舉此材。』段段餘者，檀尼迦自用，便斫斷段段恣意用，或頭或尾。婆娑迦羅者，是婆羅門名也。摩竭國臣者，於國統領

【現代漢語翻譯】現代漢語譯本：不得製作帶有色情圖案的裝飾，只能製作三到四個環纏繞的裝飾，以保證堅固，頭部做成圓形。關於油筒的製作方法：可以使用角、竹、葫蘆、堅硬的木材，但不得製作成男女形狀的裝飾。隱囊（可以倚靠的袋子）、覆地（鋪在地上的東西）、腳巾（擦腳的布）、經行（僧人散步的場所）、機囊（縫紉工具袋）、掃帚、糞箕、染盆（染色的盆）、漉水器（過濾水的器具）、磨腳（磨腳石）、瓦石澡洗板缽支（支撐洗浴用具的瓦石）、三杖缽支（支撐三根杖和缽的支架）、缽蓋、多羅葉（棕櫚葉）、扇子，這些東西可以雕刻各種花紋。房屋以及房門、窗戶，可以使用七寶製作，也可以用水晶製作。一切房間中使用的桌案，都沒有限制，唯獨『難房』除外。

有人問：『什麼是難房？』

回答說：『有權勢的國王，在別人的戒場上強行建造的房屋，叫做難房。應該對居住者說：『不要在這裡建造房屋。』如果執意不聽從，再次告知：『不要在這裡建造，我們做布薩（一種宗教儀式）和自恣（一種懺悔儀式）時會妨礙。』即使建造起來，房屋也不能安立。』如果仍然故意不止，勸告三次仍然不聽從，如果有很多有慚愧心的比丘，可以拆毀這座房屋，只留下佛殿和菩提樹。拆毀后不要再利用，按照順序舉起放置，送給居住的比丘，剩餘的草讓他拿走。如果拿走就好，不拿走草就會腐爛，或者被惡人燒燬，拆毀的人沒有罪，居住的比丘不得索要草的價值。

像這樣已經破壞了檀尼迦（人名）的房屋，檀尼迦又想重新建造。他去尋找守材人，檀尼迦四處尋找木材都找不到，因此去到城裡的守材人那裡。主管木材的人說：『這些是國王的財物，用來保護國家，城裡有損壞的地方，需要緊急預防，或者被火燒燬，或者敵國來攻打，或者應該用來製作各種戰具，各種物資儲備，因此藏起來這些木材。』剩餘的木材，檀尼迦自己使用，就砍斷木材隨意使用，或者用頭或者用尾。婆娑迦羅（人名），是婆羅門的名字。摩竭國（古代印度國家名）的臣子，在國家進行統治。

【English Translation】 English version: One must not make branches with erotic designs, but only make three or four rings intertwined, for the sake of firmness, with a round head. Regarding the method of making oil containers: one may use horn, bamboo, gourd, or strong wood, but one must not make decorations in the shape of men and women. Things like 'yin nang' (leaning bags), 'fu di' (ground coverings), 'jiao jin' (foot cloths), 'jing xing' (places for monks to stroll), 'ji nang' (sewing tool bags), brooms, dustpans, dyeing basins, water filters, foot stones, tile and stone bathing board supports, three-staff bowl supports, bowl lids, 'tala' leaves (palm leaves), and fans, these things may be carved with various patterns. Houses, as well as doors, windows, may be made of the seven treasures, and crystal may also be used. All tables and desks used in the rooms are not restricted, except for 'nan fang' (difficult houses).

Someone asked: 'What is a 'nan fang' (difficult house)?'

The answer is: 'A house forcibly built by a powerful king on someone else's monastic site is called a 'nan fang'. One should say to the resident: 'Do not build a house here.' If they insist on not listening, tell them again: 'Do not build here, it will interfere when we perform 'bu sa' (a religious ceremony) and 'zi zi' (a confession ceremony).' Even if it is built, the house cannot be established.' If they still deliberately do not stop, and after being advised three times they still do not listen, if there are many monks with a sense of shame, they can demolish this house, leaving only the Buddha hall and the Bodhi tree. After demolition, do not reuse it, lift it up and place it in order, send it to the resident monk, and let him take the remaining grass. If he takes it, that is good; if he does not take it, the grass will rot, or be burned by evil people. Those who demolish it are not guilty, and the resident monk must not demand the value of the grass.

Having destroyed the house of Tanika (a personal name) in this way, Tanika wanted to rebuild it. He went to look for the material keeper, but Tanika could not find wood anywhere, so he went to the material keeper in the city. The person in charge of the materials said: 'These are the king's property, used to protect the country. If there is damage in the city, it needs to be urgently prevented, or it may be burned by fire, or enemy countries may attack, or it should be used to make various war tools, various material reserves, so these materials are hidden away.' Tanika used the remaining materials himself, so he cut off the materials and used them as he pleased, either the head or the tail. Vasakara (a personal name) is the name of a Brahmin. The minister of Magadha (an ancient Indian kingdom) governs the country.

國事、財富無量。經歷者，此大臣從國出，按行城中諸材木。婆那者，是大臣豪貴。喚小者，為婆那。令人縛者，此婆羅門往白王：『審實有與檀尼迦材不？將至王所。』王答：『不與。』是故大臣而縛。

「是時檀尼迦，見守材人已被縛，見已生狐疑心：『彼人當爲我取材故，而被王縛。我當自往救其令脫。』是以日夜參承。何以故？守材人遣信至檀尼迦所：『大德！及未殺我，愿速來分解；若殺已方來，於我無益。』初拜為王，而作是言：『若沙門婆羅門，草木及水隨意取用，此是王自語，王憶識不？爾時王初登位打鼓宣令，若沙門婆羅門草木及水隨意取用，是故我取王材。』王答：『我先語為諸沙門婆羅門有慚愧語，不為如汝無慚愧者。如此語者，令取阿蘭若處無主物，不說有主物。』為毛得脫者，所以出家著袈裟如毛也。何以故？譬如世有智慧人，欲多啖羊肉，無方從得，而作方便買取，好大有毛羊系門外，而題羊頭令殺之。眾人見已，貪其毛故，而倍易之，羊遂得活。檀尼迦比丘亦復如是，有袈裟故，得脫罪也。諸人呵責于王前，呵責檀尼迦比丘。呵責者，言：『汝非沙門。』惡眼視之，說其所作，讚歎令人知非沙門法，非釋種子。作梵行者，無上行也，四句已下。有一舊臣，知王舊法，出家為道。

【現代漢語翻譯】現代漢語譯本：國家事務和無量的財富。經歷這件事的是，這位大臣從國都出來，巡視城中各種木材。『婆那』（Vana）指的是大臣或豪門貴族。稱呼小人物為『婆那』（Vana）。有人被捆綁，是因為這位婆羅門去稟告國王：『確實有人給了檀尼迦（Dhannika）木材嗎？把他帶到國王那裡。』國王回答：『沒有給。』因此大臣才被捆綁。

當時，檀尼迦（Dhannika）看見看守木材的人已經被捆綁，心中產生疑慮：『那個人是因為我取木材的緣故，才被國王捆綁。我應當親自去救他，讓他脫困。』因此日夜侍奉。為什麼呢？因為看守木材的人派人送信到檀尼迦（Dhannika）那裡：『大德！趁著還沒殺我，希望您快來解救；如果殺了我再來，對我沒有益處。』當初您剛即位為國王時，曾說過：『如果沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），草木和水可以隨意取用，這是國王自己說的話，國王還記得嗎？』當時國王剛登基，敲鼓宣告，如果沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），草木和水可以隨意取用，因此我才取用國王的木材。』國王回答：『我先前說的是為那些有慚愧心的沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司）說的，不是為像你這樣沒有慚愧心的人說的。這樣說，是讓取用阿蘭若（Aranya，寂靜處）沒有主人的東西，不是說取用有主人的東西。』因為毛髮而得以脫身，是因為出家穿著袈裟就像毛髮一樣。為什麼呢？譬如世上有聰明的人，想要多吃羊肉，沒有辦法得到，就想辦法買來，把一隻好大且有毛的羊繫在門外，並在羊頭上題字說要殺它。眾人看見后，貪圖它的毛，反而加倍出價購買，羊因此得以活命。檀尼迦（Dhannika）比丘（Bhikkhu，出家男子）也是這樣，因為有袈裟的緣故，才得以脫罪。眾人在國王面前呵責，呵責檀尼迦（Dhannika）比丘（Bhikkhu，出家男子）。呵責說：『你不是沙門（Sramana，出家修行者）。』用惡毒的眼神看著他，說出他所做的事情，讚歎讓人知道他不是沙門（Sramana，出家修行者）的法，不是釋迦（Sakya）的後代。修行梵行的人，是無上的修行，四句以下。有一位舊臣，知道國王以前的法令，出家修道。

【English Translation】 English version: National affairs and immeasurable wealth. The one who experienced this was a minister who came out from the capital to inspect various timbers in the city. 'Vana' (婆那) refers to a minister or a wealthy noble. Calling a small person 'Vana' (婆那). Someone was bound because this Brahmana (婆羅門, priest) went to report to the king: 'Is it true that someone gave Dhannika (檀尼迦) timber? Bring him to the king.' The king replied: 'Did not give.' Therefore, the minister was bound.

At that time, Dhannika (檀尼迦) saw that the timber guard had been bound, and doubt arose in his mind: 'That person was bound by the king because I took the timber. I should personally go and save him, so that he can escape.' Therefore, he served day and night. Why? Because the timber guard sent a message to Dhannika (檀尼迦): 'Great Virtue! Before I am killed, I hope you will come quickly to rescue me; if you come after I am killed, it will be of no benefit to me.' When you first ascended the throne as king, you said: 'If Sramanas (沙門, renunciates), Brahmanas (婆羅門, priests), grass, trees, and water can be taken at will, this is what the king himself said, does the king remember?' At that time, when the king first ascended the throne, he beat the drum and announced that if Sramanas (沙門, renunciates), Brahmanas (婆羅門, priests), grass, trees, and water can be taken at will, therefore I took the king's timber.' The king replied: 'What I said earlier was for those Sramanas (沙門, renunciates) and Brahmanas (婆羅門, priests) who have a sense of shame, not for those who have no sense of shame like you. Saying this is to allow the taking of ownerless things in the Aranya (阿蘭若, secluded place), not to say to take things that have owners.' Being able to escape because of hair, is because wearing a kasaya (袈裟, monastic robe) after leaving home is like hair. Why? For example, if there is a wise person in the world who wants to eat a lot of mutton but has no way to get it, he will find a way to buy it, tie a good, big, hairy sheep outside the door, and write on the sheep's head that it is to be killed. When people see it, they covet its hair and offer double the price to buy it, so the sheep is saved. Bhikkhu (比丘, monk) Dhannika (檀尼迦) is also like this, because he has a kasaya (袈裟, monastic robe), he was able to escape punishment. People scolded in front of the king, scolding Bhikkhu (比丘, monk) Dhannika (檀尼迦). Scolding, saying: 'You are not a Sramana (沙門, renunciate).' Looking at him with vicious eyes, telling what he has done, praising and letting people know that he is not the Dharma of a Sramana (沙門, renunciate), not a descendant of Sakya (釋迦). Those who practice Brahmacharya (梵行) are practicing the supreme conduct, four lines below. There was an old minister who knew the king's old laws and left home to practice the Way.

於是世尊，即問舊臣比丘。」

法師問曰：「佛是一切智，過去未來諸佛結戒，罪相輕重世尊悉知。何以故方問舊臣比丘？」

「所以佛問舊臣比丘者，若不與舊臣比丘共論，已一錢結波羅夷罪，為世人譏嫌。」

「比丘持戒功德無量，猶如虛空，亦如大地，不可度量，云何佛已一錢故，而結重罪也？」

「佛以智慧籌量，令禁戒久住，令人信受，是故宜與舊臣籌量。」

「白衣法者，若偷一分，若殺若縛若擯出，佛云何不毀出家？」

「出家人乃至草葉不得取，所以佛用智慧籌量，而制禁戒，不生譏嫌，是故佛與舊臣比丘，依因世法而結禁戒。觀眾者，見舊臣比丘去佛不遠，而問此比丘：『瓶沙王法，盜至幾直而縛擯殺？』摩竭國者，國名也，斯尼喻者，人像車馬悉具，謂名斯尼喻也。瓶沙者，王名。擯者，徙置余國。」

法師曰：「次句易解。五摩娑迦一分者，爾時王舍城二十摩娑迦，成一迦利沙槃分，迦利沙槃為四分，一分是五摩娑迦。汝等自當知。此迦利沙槃者，乃是古時法迦利沙槃，非今時留陀羅王為初迦利沙槃，過去諸佛亦以一分結波羅夷，當來諸佛亦以一分結波羅夷，一切諸佛波羅夷罪無異結，四波羅夷不增不減。是故佛呵責檀尼迦比丘，以一分故，結第

【現代漢語翻譯】於是世尊，即問舊臣比丘（Bhikkhu，佛教僧侶）。」

法師問曰：『佛是一切智，過去未來諸佛結戒，罪相輕重世尊悉知。何以故方問舊臣比丘（Bhikkhu，佛教僧侶）？』

『所以佛問舊臣比丘（Bhikkhu，佛教僧侶）者，若不與舊臣比丘（Bhikkhu，佛教僧侶）共論，已一錢結波羅夷（Parajika，佛教戒律中最重的罪）罪，為世人譏嫌。』

『比丘（Bhikkhu，佛教僧侶）持戒功德無量，猶如虛空，亦如大地，不可度量，云何佛已一錢故，而結重罪也？』

『佛以智慧籌量，令禁戒久住，令人信受，是故宜與舊臣籌量。』

『白衣法者，若偷一分，若殺若縛若擯出，佛云何不毀出家？』

『出家人乃至草葉不得取，所以佛用智慧籌量，而制禁戒，不生譏嫌，是故佛與舊臣比丘（Bhikkhu，佛教僧侶），依因世法而結禁戒。觀眾者，見舊臣比丘（Bhikkhu，佛教僧侶）去佛不遠，而問此比丘（Bhikkhu，佛教僧侶）：『瓶沙王（Bimbisara，古印度國王）法，盜至幾直而縛擯殺？』摩竭國（Magadha，古印度王國）者，國名也，斯尼喻（Seniyuyu，軍隊編制）者，人像車馬悉具，謂名斯尼喻（Seniyuyu，軍隊編制）也。瓶沙（Bimbisara，古印度國王）者，王名。擯者，徙置余國。』

法師曰：『次句易解。五摩娑迦（Masaka，古印度貨幣單位）一分者，爾時王舍城（Rajagriha，古印度城市）二十摩娑迦（Masaka，古印度貨幣單位），成一迦利沙槃（Karshapana，古印度貨幣單位）分，迦利沙槃（Karshapana，古印度貨幣單位）為四分，一分是五摩娑迦（Masaka，古印度貨幣單位）。汝等自當知。此迦利沙槃（Karshapana，古印度貨幣單位）者，乃是古時法迦利沙槃（Karshapana，古印度貨幣單位），非今時留陀羅王（Rudradaman，印度國王）為初迦利沙槃（Karshapana，古印度貨幣單位），過去諸佛亦以一分結波羅夷（Parajika，佛教戒律中最重的罪），當來諸佛亦以一分結波羅夷（Parajika，佛教戒律中最重的罪），一切諸佛波羅夷（Parajika，佛教戒律中最重的罪）罪無異結，四波羅夷（Parajika，佛教戒律中最重的罪）不增不減。是故佛呵責檀尼迦比丘（Dhanika Bhikkhu，佛教僧侶），以一分故，結第

【English Translation】 English version: Then the World-Honored One immediately asked the old minister Bhikkhu (Bhikkhu, Buddhist monk).'

The Dharma master asked: 'The Buddha is all-knowing, and the World-Honored One knows all the precepts established by the Buddhas of the past and future, as well as the severity of the offenses. Why then does he ask the old minister Bhikkhu (Bhikkhu, Buddhist monk)?'

'The reason the Buddha asked the old minister Bhikkhu (Bhikkhu, Buddhist monk) is that if he did not discuss it with the old minister Bhikkhu (Bhikkhu, Buddhist monk), the act of incurring a Parajika (Parajika, the most serious offense in Buddhist precepts) offense for one coin would be criticized by the world.'

'The merit of a Bhikkhu (Bhikkhu, Buddhist monk) upholding the precepts is immeasurable, like the void, like the earth, beyond measure. Why then does the Buddha impose a heavy penalty for just one coin?'

'The Buddha, with his wisdom, deliberated to ensure that the precepts would endure and be accepted by people. Therefore, it is appropriate to consult with the old minister.'

'According to the laws for laypeople, if they steal a share, kill, bind, or banish someone, why doesn't the Buddha condemn leaving home?'

'A renunciant must not even take a blade of grass. Therefore, the Buddha, with his wisdom, deliberated and established the precepts to avoid criticism. Thus, the Buddha, together with the old minister Bhikkhu (Bhikkhu, Buddhist monk), established the precepts based on worldly laws. Observers saw the old minister Bhikkhu (Bhikkhu, Buddhist monk) not far from the Buddha, and asked this Bhikkhu (Bhikkhu, Buddhist monk): 'According to the laws of King Bimbisara (Bimbisara, an ancient Indian king), how much must be stolen to warrant binding, banishment, or killing?' Magadha (Magadha, an ancient Indian kingdom) is the name of the country. Seniyuyu (Seniyuyu, military formation) refers to the complete array of people, elephants, chariots, and horses. Bimbisara (Bimbisara, an ancient Indian king) is the name of the king. 'Banishment' means relocating to another country.'

The Dharma master said: 'The next sentence is easy to understand. One share is five Masakas (Masaka, an ancient Indian currency unit). At that time, twenty Masakas (Masaka, an ancient Indian currency unit) in Rajagriha (Rajagriha, an ancient Indian city) made up one Karshapana (Karshapana, an ancient Indian currency unit) share, and a Karshapana (Karshapana, an ancient Indian currency unit) was divided into four shares, with one share being five Masakas (Masaka, an ancient Indian currency unit). You should all know this yourselves. This Karshapana (Karshapana, an ancient Indian currency unit) is the ancient legal Karshapana (Karshapana, an ancient Indian currency unit), not the Karshapana (Karshapana, an ancient Indian currency unit) initiated by King Rudradaman (Rudradaman, an Indian king) of the present time. The Buddhas of the past also established Parajika (Parajika, the most serious offense in Buddhist precepts) offenses for one share, and the Buddhas of the future will also establish Parajika (Parajika, the most serious offense in Buddhist precepts) offenses for one share. All Buddhas establish Parajika (Parajika, the most serious offense in Buddhist precepts) offenses in the same way; the four Parajikas (Parajika, the most serious offense in Buddhist precepts) neither increase nor decrease. Therefore, the Buddha rebuked the Bhikkhu Dhanika (Dhanika Bhikkhu, Buddhist monk) for incurring the first offense because of one share.'

二波羅夷。如律本所說，不與取名盜為初，以斷根本故，結第二波羅夷竟，次隨結浣濯，更起。已說根本，如是佛為諸比丘已結戒竟。此第二隨結，亦如前結無異，汝等自當知。若今重說文句成煩，若難者至當解說。

「至浣濯處者，浣白㲲已曝曬此處故，名浣濯處。浣濯衣人者，是浣濯人白㲲，諸浣濯人晡時，縛束白㲲欲還入城，匆匆亂鬧不見。是時六群比丘因鬧故，以盜心取一束。聚落者，或聚落或阿蘭若處，律中已說，我今更分別演說。聚落者，一家一屋如摩羅村，此是一屋亦名聚落，以此汝自當知。無人者，夜叉所住處，或人暫避因緣后更還住。有籬者，磚為初，乃至下以草木作。依𤚩牛住者，隨牛處處住，或一屋或二三屋，亦名聚落。估客住者，步擔估客、車行估客，亦名聚落。城邑及村，亦名聚落。聚落界者，為欲明阿蘭若界。門闑住者，若聚落如阿㝹羅陀國有二門闑，于內門闑以外悉是阿蘭若處，若無門闑可當門闑處，亦名為門闑，此是阿毗曇阿蘭若法。中人者，不健不羸。擲石者，盡力擲也，至石所落處，不取石勢轉處。若聚落無籬者，住屋檐水所落處擲石也。又法師解，老嫗在戶里，擲糞箕及舂杵所及處立，在此擲石所及處。又法師解，若屋無籬，于屋兩頭作欄，當欄中央，擲石所及處以還

【現代漢語翻譯】現代漢語譯本：第二條波羅夷罪。正如律本所說，不與而取，名為盜竊，是最初的罪行，因為它斷絕了根本。因此，結下了第二條波羅夷罪。之後，隨著結罪浣濯罪，重新開始。已經說過了根本罪，佛陀這樣為眾比丘結戒完畢。這第二條隨結罪，也和之前的結罪沒有區別，你們應當自己知道。如果現在重複說文句，就會變得繁瑣，如果有疑問，應當解釋清楚。

'到達浣濯處'，是因為在這裡洗白㲲（一種粗厚的毛織物）並晾曬，所以叫做浣濯處。'浣濯衣人'，是指洗㲲的人。一些洗㲲的人在傍晚時分，捆紮好白㲲準備返回城裡，匆匆忙忙，一片混亂，看不見東西。這時，六群比丘因為混亂的緣故，以盜竊的心，拿走了一捆。'聚落'，或者指聚落，或者指阿蘭若（Aranya，寂靜處），律中已經說過，我現在進一步分別演說。'聚落'，一家一戶，就像摩羅村一樣，這裡的一戶人家也叫做聚落，你們應當自己知道。'無人'，指夜叉（Yaksa，一種鬼神）所居住的地方，或者有人暫時避難，之後還會回來居住的地方。'有籬'，指用磚頭開始，乃至用草木作為籬笆。'依𤚩牛住'，指隨著牛群到處居住，或者一間屋子，或者兩三間屋子，也叫做聚落。'估客住'，指步行挑擔的商人、車行的商人，也叫做聚落。城邑和村莊，也叫做聚落。'聚落界'，是爲了說明阿蘭若（Aranya，寂靜處）的邊界。'門闑住'，如果聚落像阿㝹羅陀國（Anuradhapura）一樣有兩道門闑（門限），那麼在內門闑以外，全部都是阿蘭若處。如果沒有門闑，可以將應當作為門闑的地方，也叫做門闑，這是阿毗曇（Abhidhamma，論藏）中關於阿蘭若的規定。'中人'，指不強壯也不瘦弱的人。'擲石'，指盡全力投擲，到達石頭落下的地方，不包括石頭因慣性滾動的地方。如果聚落沒有籬笆，就從房屋屋檐滴水的地方投擲石頭。又有法師解釋說，老婦人在門裡，投擲糞箕和舂杵所能到達的地方作為邊界，在此處投擲石頭所能到達的地方以內。

【English Translation】 English version: The second Parajika (Parajika, expulsion from the Sangha). As stated in the Vinaya (Vinaya, monastic rules), taking what is not given, called theft, is the first, because it severs the root. Thus, the second Parajika is concluded. Then, following the conclusion of the laundering offense, it begins again. The root offense has been explained, and the Buddha has thus concluded the precepts for the Bhikkhus (Bhikkhus, monks). This second following conclusion is no different from the previous conclusion; you should know this yourselves. If I were to repeat the sentences now, it would become tedious. If there are difficulties, they should be explained.

'Arriving at the laundering place' is because white 㲲 (a coarse woolen fabric) is washed and dried here, so it is called the laundering place. 'The person who launders clothes' refers to the person who washes 㲲. Some people who wash 㲲, in the evening, tie up the white 㲲, preparing to return to the city, in a hurry and in confusion, unable to see things. At this time, the six-group Bhikkhus, because of the confusion, with the intention of stealing, take a bundle. 'Settlement' refers either to a settlement or to an Aranya (Aranya, a secluded place). It has already been said in the Vinaya; I will now further explain it separately. 'Settlement' refers to one family, one house, like the village of Mara. This one house is also called a settlement; you should know this yourselves. 'No one' refers to the place where Yaksa (Yaksa, a type of spirit) live, or a place where people temporarily take refuge and will return to live later. 'With a fence' refers to starting with bricks, and even using grass and trees as a fence. 'Living according to the cows' refers to living wherever the cows go, or one house, or two or three houses, is also called a settlement. 'Merchants living' refers to merchants carrying burdens on foot, merchants traveling by cart, is also called a settlement. Cities and villages are also called settlements. 'Settlement boundary' is to explain the boundary of the Aranya (Aranya, a secluded place). 'Living at the doorpost' if the settlement is like Anuradhapura (Anuradhapura), which has two doorposts, then everything outside the inner doorpost is an Aranya. If there is no doorpost, the place that should be the doorpost can also be called the doorpost. This is the Abhidhamma (Abhidhamma, the higher teachings) rule regarding Aranya. 'Middle person' refers to a person who is neither strong nor weak. 'Throwing a stone' refers to throwing with all one's strength, reaching the place where the stone falls, not including the place where the stone rolls due to inertia. If the settlement has no fence, then throw a stone from the place where the eaves of the house drip water. Also, some Dharma masters explain that an old woman is inside the door, and the place that the thrown dung basket and pestle can reach is the boundary, within the place that the thrown stone can reach.

，是名屋界。」

問曰：「若本聚落廣大，今則狹小，齊何以為界？」

答曰：「取有人住屋漏所落處，中人擲石所及處以還，是聚落界。阿蘭若界者，從門闑以外五百弓，名為下品阿蘭若。」

法師曰：「此義我已分別說竟。屋界聚落聚落界，為斷惡比丘故，說此五種，於此五處有主物，盜心取一分，波羅夷。不與取者，他物若衣若食，他不以身口與，而自取一分，或從手取，或從處取。不捨者，主心不捨，若空地亦名不捨。取此物者，是名盜也，盜者，是諸罪也。」

法師曰：「我以法中不取文字，但取其義，言盜者，奪、將、舉、斷步、離本處、相要。」

問曰：「何謂為奪？」

「若比丘奪人園林，共諍時得突吉羅。令園主狐疑，得偷蘭遮罪。若園主作決定失心，比丘得波羅夷罪。」

問曰：「何謂為將？」

「若比丘將人物以頭戴之，以偷心摩觸，得突吉羅。若以手搖動，得偷蘭遮罪。若下置肩上，得波羅夷罪。」

問曰：「何謂為舉？」

答曰：「若比丘受人寄物，舉置藏，其主還就比丘取，比丘答言：『我不受汝寄。』作是言已，得突吉羅罪。令物主狐疑，得偷蘭遮罪。物主言：『我不得此物。』比丘得波羅夷。」

問曰：「何

【現代漢語翻譯】現代漢語譯本：，這被稱為屋界（Wujie，房屋的邊界）。

問：『如果原本的聚落（Juluo，村落）廣大，現在變得狹小，那麼以什麼作為邊界呢？』

答：『取有人居住的房屋屋檐滴水的地方，普通人投擲石頭所能及的地方，這些以內就是聚落的邊界。阿蘭若界（Alanruojie，遠離村落的修行場所的邊界）的劃分是，從門檻以外五百弓的距離，稱為下品阿蘭若。』

法師說：『這個意義我已經分別解說完畢。屋界、聚落、聚落界，是爲了斷除惡行的比丘而說的，這五種地方都有主人，如果以盜心拿取其中一部分，就犯了波羅夷（Poluoyi，斷頭罪）。不與取（Buyuqu，未經允許而取用）是指，他人的東西，無論是衣服還是食物，他人沒有通過身口表示給予，而自己拿取一部分，或者從手中拿取，或者從放置的地方拿取。不捨（Bushe，不放棄）是指，物主的心中沒有放棄所有權，即使是空地也算作不捨。拿取這些東西，就叫做盜，盜就是各種罪惡。』

法師說：『我從佛法中不取文字，只取其義，說到盜，就是奪、將、舉、斷步、離本處、相要。』

問：『什麼是奪？』

『如果比丘奪取他人的園林，在爭執時會犯突吉羅（Tuqiluo，輕罪）。如果讓園主產生懷疑，就犯偷蘭遮（Toulanzhe，中等罪）。如果園主因此徹底失去所有權，比丘就犯波羅夷罪。』

問：『什麼是將？』

『如果比丘將人物品用頭頂著，以偷盜的心觸控，會犯突吉羅罪。如果用手搖動，就犯偷蘭遮罪。如果放下放到肩膀上，就犯波羅夷罪。』

問：『什麼是舉？』

答：『如果比丘接受他人寄放的物品，拿起放置收藏起來，物主回來向比丘索取，比丘回答說：『我沒有接受你寄放的東西。』說了這樣的話后，就犯突吉羅罪。如果讓物主產生懷疑，就犯偷蘭遮罪。如果物主說：『我沒有得到這個東西。』比丘就犯波羅夷。』

問：『何

【English Translation】 English version: , this is called Wujie (屋界, House Boundary).'

Question: 'If the original Juluo (聚落, Village) was large, but now it is small, what should be taken as the boundary?'

Answer: 'Take the place where the eaves of the inhabited houses drip water, and the place that an average person can reach by throwing a stone; everything within these limits is the boundary of the Juluo. The boundary of Alanruojie (阿蘭若界, Wilderness Boundary) is five hundred bows beyond the threshold of the gate, which is called a lower-grade Alanruo.'

The Dharma Master said: 'I have now finished explaining this meaning separately. Wujie, Juluo, and Juluojie (聚落界, Village Boundary) are spoken for the sake of Bhikkhus who want to cut off evil deeds. In these five places, if one takes a portion of an item belonging to someone else with the intention of stealing, one commits a Parajika (波羅夷, Defeat). Buyuqu (不與取, Taking what is not given) refers to taking another person's belongings, whether it is clothing or food, without the person giving it through body or speech, and one takes a portion of it, either taking it from the hand or taking it from the place where it is placed. Bushe (不捨, Not Abandoning) means that the owner's mind has not abandoned ownership, even if it is vacant land, it is considered not abandoned. Taking these things is called theft, and theft is all kinds of sins.'

The Dharma Master said: 'In the Dharma, I do not take the words, but only take the meaning. When speaking of theft, it means seizing, taking, lifting, breaking step, leaving the original place, and conspiring.'

Question: 'What is seizing?'

'If a Bhikkhu seizes another person's garden, he commits a Dukkhata (突吉羅, Minor Offense) during the dispute. If he causes the garden owner to be suspicious, he commits a Thullaccaya (偷蘭遮, Serious Offense). If the garden owner completely loses ownership as a result, the Bhikkhu commits a Parajika.'

Question: 'What is taking?'

'If a Bhikkhu carries a person's belongings on his head, touching them with a stealing mind, he commits a Dukkhata. If he shakes it with his hand, he commits a Thullaccaya. If he puts it down on his shoulder, he commits a Parajika.'

Question: 'What is lifting?'

Answer: 'If a Bhikkhu receives an item entrusted to him, lifts it up and puts it away, and when the owner returns to the Bhikkhu to retrieve it, the Bhikkhu replies: 'I did not receive your entrusted item.' After saying these words, he commits a Dukkhata. If he causes the owner to be suspicious, he commits a Thullaccaya. If the owner says: 'I did not get this item,' the Bhikkhu commits a Parajika.'

Question: 'What

謂為斷步？」

答曰：「若比丘欲偷物，及人將物去，初舉一步，得偷蘭遮罪，第二步得波羅夷罪。」

問曰：「何謂離本處？」

答曰：「若人舉物在地上，此比丘以盜心摩觸，得突吉羅。動搖者得偷蘭遮。若離本處，得波羅夷罪。」

問曰：「何謂為要？」

答曰：「若比丘自要言：『我至某處某處，我便將此物去。』若至某處取物，一腳在界內，一腳在界外，偷蘭遮。若兩腳俱出界外，波羅夷。若關稅處，將物過不輸稅，若過稅處一腳在稅內偷蘭遮，若兩腳俱出稅外波羅夷。」

法師曰：「此是論雜物也，若以一物論者，若奴有主或畜生，如是為初，若奪若將舉，若斷步，若離本處，若要處過，此是一種物，以此六句若分別說，成五五二十五句，汝當應知。如是說第二波羅夷，極為善說。何以故？為難知故，如律本初說，以五法偷，然後得波羅夷，物以有主為初，是為五種。」

法師曰：「如是說枝葉已，汝當取一事，有五種亦有六種。」

「若爾者不成五五？」

答曰：「不然。何以故？若處一句，取人物有五種，汝自當知。諸舊法師說，此第二波羅夷事相難解，是故不得不曲碎解釋，是故我今說此二十五句，汝當善觀察。」

問曰：「何謂

【現代漢語翻譯】現代漢語譯本問：什麼是『斷步』？答：如果比丘想要偷東西，或者有人正要拿走東西，當他邁出第一步時，犯偷蘭遮罪（Sthulanacchaya，一種較輕的罪）；邁出第二步，則犯波羅夷罪（Parajika，斷頭罪，最重的罪）。問：什麼是『離本處』？答：如果有人把東西放在地上，這個比丘以盜竊的心去觸控它，犯突吉羅罪（Dukkata，一種輕罪）。如果搖動物品，犯偷蘭遮罪。如果將物品移離原來的位置，則犯波羅夷罪。問：什麼是『要』（約定）？答：如果比丘自己約定說：『我到某個地方，就把這個東西拿走。』如果到了約定的地方拿東西，一隻腳在界內，一隻腳在界外，犯偷蘭遮罪。如果兩隻腳都出了界外，犯波羅夷罪。如果是關稅處，拿東西過去不交稅，如果超過稅線一步，一隻腳在稅線內，犯偷蘭遮罪；如果兩隻腳都出了稅線外，犯波羅夷罪。法師說：『這些是關於雜物的討論。如果以一件物品來論，比如奴隸（有主人）或牲畜，以此為開始，無論是搶奪還是拿走，無論是斷步，還是離本處，還是約定地點超過，這都是一種物品。用這六句話分別來說，就成了五五二十五句，你應該知道。這樣說第二條波羅夷罪，說得非常詳細。為什麼呢？因為難以理解，就像律本最初所說，以五種方法偷盜，然後才犯波羅夷罪，以物品有主人為開始，這是五種。』法師說：『像這樣說了枝葉之後，你應該取一件事，有五種情況，也有六種情況。』『如果這樣，就不能構成五五二十五種情況了？』答：『不是這樣的。為什麼呢？如果在一個地方說一句話，取人物有五種情況，你自己應該知道。各位舊法師說，這第二條波羅夷罪的事相難以理解，所以不得不詳細解釋，因此我現在說這二十五句，你應該好好觀察。』問：什麼是

【English Translation】 English version Question: What is meant by 'breaking the step'? Answer: If a Bhikkhu (monk) intends to steal something, or someone is about to take something away, taking the first step incurs a Sthulanacchaya (a minor offense), and the second step incurs a Parajika (defeat, the most severe offense). Question: What is meant by 'moving from its original place'? Answer: If someone places an object on the ground, and a Bhikkhu, with the intention to steal, touches it, he commits a Dukkata (a minor offense). If he shakes the object, he commits a Sthulanacchaya. If he moves the object from its original place, he commits a Parajika. Question: What is meant by 'agreement'? Answer: If a Bhikkhu makes an agreement, saying: 'When I reach such and such a place, I will take this object away,' and upon reaching that place, he takes the object with one foot inside the boundary and one foot outside, he commits a Sthulanacchaya. If both feet are outside the boundary, he commits a Parajika. If it is a customs area, and he takes the object across without paying tax, if one foot is inside the tax line, he commits a Sthulanacchaya; if both feet are outside the tax line, he commits a Parajika. The Dharma Master said: 'These are discussions about miscellaneous objects. If we discuss it in terms of one object, such as a slave (with an owner) or livestock, taking this as the beginning, whether it is seizing or taking away, whether it is breaking the step, or moving from its original place, or exceeding the agreed place, this is all about one kind of object. Using these six sentences to explain them separately results in five times five, twenty-five sentences, which you should understand. This explanation of the second Parajika is very detailed. Why? Because it is difficult to understand, just as the original Vinaya (monastic rules) states that stealing using five methods leads to Parajika, starting with the object having an owner, these are the five types.' The Dharma Master said: 'Having explained the branches and leaves in this way, you should take one matter, which has five or six aspects.' 'If that's the case, doesn't it fail to constitute five times five?' Answer: 'It is not like that. Why? If one sentence is spoken in one place, taking people and objects, there are five aspects, which you should know for yourself. The old Dharma Masters say that the circumstances of this second Parajika are difficult to understand, so it is necessary to explain them in detail. Therefore, I am now explaining these twenty-five sentences, which you should carefully observe.' Question: What is

為五？一者、種種物五，二者、一種物五，三者、自手五，四者、初方便五，五者、盜取五。」

問曰：「種種五及一種五，此二法亦得奪、將、舉、離本處，此初已說，汝自當知；要處足之，是名為六也。要處擲處此法俱等，是故第三句，五中亦得種種物五。一種物五已說。」

「何謂自手五？」

答曰：「自手取有五種：一者、自手取，二者、教，三者、擲，四者、能取，五者、舍心。」

問曰：「何謂自手取？」

「他物以手自偷取，是名自手。教者，若比丘教他人，汝取某甲物，是名教也。擲者，若住在關稅內，而擲出外，重物者得波羅夷罪。以此句故，與要處俱等。能取者，教人若某甲物汝能取者取，不能得且止。此人即隨教而去，若偷得此物，教者遣去，得波羅夷罪，若去者隨時而取，是名能取。舍心者，於物處置心舍，此心是名舍心。」

「何謂初方便五？」

「一者、初方便，二者、隨方便，三者、結方便，四者、要作，五者、記識。教人故，是初方便，汝等自當知。因離本處故，是名隨方便。餘三者，依律本所說。」

「何謂為盜取五種？」

「一者、盜取，二者、略取，三者、要取，四者、覆藏取，五者、下籌取，是名為五。有一比丘

【現代漢語翻譯】現代漢語譯本：「哪五種？第一種是、種種物五，第二種是、一種物五，第三種是、自手五，第四種是、初方便五，第五種是、盜取五。」問：『種種五和一種五，這兩種情況都涉及奪取、拿走、舉起、離開原處，這在前面已經說過了，你應該知道；到達要處，這被稱為六。到達要處和投擲的情況相同，因此第三句，五中也包括種種物五。一種物五已經說過了。』『什麼是自手五？』答：『自手取有五種：第一種是、自手取，第二種是、教唆，第三種是、投擲，第四種是、能取，第五種是、舍心。』問：『什麼是自手取？』『用手親自偷取他人的東西，這叫做自手。教唆是指，如果比丘教唆他人，你去拿某甲（姓名）的東西，這叫做教唆。投擲是指，如果住在關稅區內，而把東西投擲到外面，貴重物品就會構成波羅夷罪（Parajika，斷頭罪）。因為這個原因，和到達要處的情況相同。能取是指，教唆他人說，如果某甲（姓名）的東西你能拿到就拿，拿不到就停止。這個人就按照教唆去做了，如果偷到了這個東西，教唆者就犯了波羅夷罪，如果去的人隨時偷取，這叫做能取。舍心是指，對於物品放置的地方心生捨棄，這種心念叫做舍心。』『什麼是初方便五？』『第一種是、初方便，第二種是、隨方便，第三種是、結方便，第四種是、要作，第五種是、記識。教唆他人，這是初方便，你們自己應該知道。因為離開原處，這叫做隨方便。其餘三種，依照律本所說。』『什麼是盜取五種？』『第一種是、盜取，第二種是、略取，第三種是、要取，第四種是、覆藏取，第五種是、下籌取，這叫做五種。有一個比丘

【English Translation】 English version: 'What are the five? The first is, five kinds of various objects; the second is, five kinds of one object; the third is, five by one's own hand; the fourth is, five initial means; the fifth is, five kinds of theft.' Question: 'The five kinds of various objects and the five kinds of one object, these two cases involve taking, carrying away, lifting, and moving from the original place, which has been said before, you should know; reaching the required place, this is called six. Reaching the required place and throwing are the same, therefore the third sentence, the five also include five kinds of various objects. The five kinds of one object have already been said.' 'What are the five by one's own hand?' Answer: 'Taking by one's own hand has five kinds: the first is, taking by one's own hand; the second is, instigating; the third is, throwing; the fourth is, capable of taking; the fifth is, abandoning the mind.' Question: 'What is taking by one's own hand?' 'Personally stealing other people's things with one's own hand, this is called taking by one's own hand. Instigating means, if a Bhikkhu (Buddhist monk) instigates another person, you go and take so-and-so's (name) things, this is called instigating. Throwing means, if living within the customs area, and throwing things outside, valuable items will constitute a Parajika (expulsion offense). Because of this reason, it is the same as reaching the required place. Capable of taking means, instigating another person saying, if you can take so-and-so's (name) things, then take them, if you cannot, then stop. This person then acts according to the instigation, if he steals this thing, the instigator commits a Parajika (expulsion offense), if the person who goes steals at any time, this is called capable of taking. Abandoning the mind means, for the place where the item is placed, the mind gives rise to abandonment, this kind of thought is called abandoning the mind.' 'What are the five initial means?' 'The first is, initial means; the second is, subsequent means; the third is, concluding means; the fourth is, required action; the fifth is, remembering. Instigating others, this is the initial means, you yourselves should know. Because of leaving the original place, this is called subsequent means. The remaining three, according to what is said in the Vinaya (monastic rules).' 'What are the five kinds of theft?' 'The first is, theft; the second is, secretly taking; the third is, taking to the required place; the fourth is, taking by concealing; the fifth is, taking by marking, these are called five kinds. There was a Bhikkhu (Buddhist monk)

，為眾僧分袈裟，盜心轉易他籌而取袈裟。于轉籌處我當自說，是名盜取五種。如是五五，合已成二十五，汝等自知。於五五中，智慧律師，若諍事起，莫速判此事，先觀五處然後判斷，如往昔偈言：

「『若說往昔事，　　時宜用為五，　　於五處觀已，　　智慧應當知。』

「處者，若我欲取此物，語已已得罪。應觀此物有主與無主，應觀若有主，舍心不捨物，主應自善見，若未舍心者而偷，應且計律罪，若已舍心得波羅夷，更還物主，此是法用。」

法師曰：「我今出根本。往昔婆帝耶王時，供養大塔。有比丘從南方來，此比丘有七肘黃衣，置在肩上。此比丘入寺作禮，是時王與大眾入寺，驅逐諸人，諸人眾多摒疊一邊，大眾亂鬧更相蕩突，遂失衣不見而出，比丘作是念：『大眾亂錯如此，我衣失不可得也。』作舍心已，後有比丘來，見此衣作盜心取，取已而生悔心：『我非沙門，失我戒也，我今還俗。』往至律師所，問已然後我知。是時律師，名周羅須摩那，善解律相，諸律師中最為第一。犯罪比丘往至律師所，頭頂禮足以事具白：『我今云何得罪與不？』律師知已，大眾法后比丘取衣，律師知此比丘罪可救，向罪比丘言：『汝能得物主來不？若能得物主，我當安置汝。』罪比丘答言：『我

【現代漢語翻譯】為眾僧分發袈裟（kasaya，僧侶的法衣），有人心懷盜心，通過調換籌碼的方式來獲取袈裟。在調換籌碼的地方，我應當親自說明，這被稱為盜取五種物品。像這樣五個五個地組合，總共形成二十五種情況，你們應當自己瞭解。在這二十五種情況中，智慧的律師，如果發生爭端，不要立即判斷此事，先觀察五個方面，然後再做判斷，就像過去的偈頌所說：『如果講述過去的事情，時機和適宜性可以歸納為五個方面，在五個方面觀察之後，智者應當明白。』這五個方面是：如果我想拿取此物，說了之後就已經犯了罪。應當觀察此物是否有主人，如果觀察到有主人，捨棄的心沒有捨棄此物，主人應當自己好好看管。如果沒有捨棄的心而偷竊，應當先按照戒律計算罪過，如果已經捨棄了心，就犯了波羅夷（parajika，斷頭罪），還要歸還物品給主人，這是戒律的運用。法師說：『我現在講述一個根本的案例。過去在婆帝耶王（Bhaddiya）時期，供養大塔。有一位比丘（bhikkhu，佛教僧侶）從南方來，這位比丘有一件七肘長的黃色僧衣，放在肩上。這位比丘進入寺廟作禮，當時國王和大眾也進入寺廟，驅趕眾人，眾人很多被擠到一邊，大眾混亂喧鬧，互相推搡，於是丟失了衣服，沒有找到就離開了。比丘心想：「大眾如此混亂，我的衣服丟失了，不可能找到了。」於是生起了捨棄之心。後來有一位比丘來，看到這件衣服，生起了盜取之心，拿走之後又生起了後悔之心：「我不是沙門（samana，出家人），我失去了我的戒律，我現在要還俗。」於是前往律師那裡，詢問之後我才知道。當時的律師，名叫周羅須摩那（Culasumana），精通戒律，是所有律師中最優秀的。犯罪的比丘前往律師那裡，頭頂禮拜，詳細說明情況：「我現在怎麼樣，是得罪還是沒有得罪？」律師知道情況后，根據大眾的法律，後來的比丘拿走了衣服，律師知道這位比丘的罪過可以挽救，對犯罪的比丘說：「你能找到失主來嗎？如果能找到失主，我就能安置你。」犯罪的比丘回答說：「我』

【English Translation】 To distribute kasayas (robes of monks) to the Sangha (monastic community), someone with a thieving mind changes the counting tokens to obtain a kasaya. At the place of changing the tokens, I should explain myself, this is called stealing five kinds of items. Like this, five by five, it adds up to twenty-five, you should know this yourselves. Among these twenty-five, a wise lawyer, if a dispute arises, do not quickly judge the matter, first observe five aspects, and then make a judgment, just like the verse of the past says: 'If speaking of past events, timing and suitability can be summarized into five aspects, after observing in five aspects, the wise should understand.' The five aspects are: if I want to take this item, having spoken, I have already committed an offense. One should observe whether this item has an owner or not, if observing that it has an owner, the mind of abandoning has not abandoned the item, the owner should take good care of it themselves. If without abandoning the mind and stealing, one should first calculate the offense according to the Vinaya (monastic rules), if the mind has already abandoned, one commits a parajika (defeat, expulsion offense), and must also return the item to the owner, this is the application of the Dharma. The Dharma master said: 'I will now present a fundamental case. In the past, during the time of King Bhaddiya, there was an offering to a great stupa. There was a bhikkhu (Buddhist monk) who came from the south, this bhikkhu had a seven-cubit-long yellow robe, placed on his shoulder. This bhikkhu entered the temple to pay respects, at that time the king and the assembly also entered the temple, driving away the people, many people were pushed to the side, the assembly was chaotic and noisy, pushing each other, and then lost the robe, and left without finding it. The bhikkhu thought: "The assembly is so chaotic, my robe is lost, it is impossible to find it." Then he arose the mind of abandoning. Later, a bhikkhu came, saw this robe, arose the mind of stealing, took it and then arose the mind of regret: "I am not a samana (ascetic), I have lost my precepts, I will now disrobe." Then he went to the lawyer, and after asking, I knew. The lawyer at that time was named Culasumana, proficient in the Vinaya, the most excellent among all lawyers. The offending bhikkhu went to the lawyer, bowed his head to the ground, and explained the situation in detail: "What is my situation now, have I committed an offense or not?" After the lawyer knew the situation, according to the law of the Sangha, the later bhikkhu took the robe, the lawyer knew that this bhikkhu's offense could be saved, and said to the offending bhikkhu: "Can you find the owner? If you can find the owner, I can settle you." The offending bhikkhu replied: "I'

今云何能得？』律師言：『汝但去，處處喚問。』罪比丘入五大寺尋覓不得，更還問律師，律師復言：『何方有多眾比丘來此？』答言：『南方來多。』『汝先取衣度量長大，目色度量竟，汝更去次第寺寺入而問。』罪比丘受教已依敕而去，逢見物主，將至律師所。律師即問物主比丘：『長老！此是汝衣不？』答言：『是。』『大德！問何處失？』比丘依事答。律師問：『汝舍心不？』答言：『已作舍心。』又問罪比丘：『汝何處取？』答言：『我某時某處取。』律師言：『若汝無盜心取者便無罪。汝噁心作取得突吉羅，汝先當懺悔，然後無罪。』語物主比丘：『汝以舍心，以衣與此比丘。』答言善。罪比丘聞律師語已，如人得甘露味，身心歡喜。」

法師曰：「如是名為觀處。時者，取時，此衣有時輕有時重，若取輕即以輕時價直得罪，若重時即以重時價應得罪。」

法師曰：「此語難解，我今取人為證。于海中間有一比丘，得椰子槃端正具足，得已而刻，刻作如䗍槃無異，令人心戀。此比丘常以飲水，以椰子槃置海中間。寺比丘往支帝耶山，是時有一比丘往海中間，到已入寺，即住寺而見椰殼槃，以盜心取已，復往支帝耶山，到已用槃食粥。椰子槃主比丘見而問：『咄長老！從何處得此椰子槃也？』

{ "translations": [ "現代漢語譯本：\n『現在要怎樣才能找到呢？』律師說：『你只管去，到處詢問。』犯戒比丘去了五大寺尋找，沒有找到，又回來問律師，律師又說：『哪個方向有很多比丘來到這裡？』回答說：『南方來的多。』『你先拿衣服量一下長短，觀察一下顏色，然後你再去各個寺廟依次詢問。』犯戒比丘接受教導后，按照吩咐去了，遇到了失主，帶到了律師那裡。律師就問失主比丘：『長老！這是你的衣服嗎？』回答說：『是。』『大德！在哪裡丟失的？』比丘如實回答。律師問：『你捨棄了嗎？』回答說：『已經捨棄了。』又問犯戒比丘：『你在哪裡拿的？』回答說：『我某時某處拿的。』律師說：『如果你沒有盜心拿的，就沒有罪。你以噁心拿了，犯了突吉羅（dukkhata，輕罪），你先應當懺悔，然後就沒有罪了。』對失主比丘說：『你已經捨棄了，就把衣服給這位比丘吧。』回答說好。犯戒比丘聽了律師的話后，像人得到了甘露美味，身心歡喜。」\n\n「法師說：『這叫做觀處。時，是指拿取的時間，這件衣服有時價值輕，有時價值重，如果拿取時價值輕，就按價值輕的時候定罪，如果價值重，就按價值重的時候定罪。』\n\n法師說：『這話難以理解，我現在找個人來做例子。在海中間有一個比丘，得到一個椰子槃（椰子殼做的缽）端正完好，得到后就雕刻，雕刻得像䗍槃（不知道是什麼缽）一樣，讓人心生喜愛。這個比丘經常用它喝水，把椰子槃放在海中間。寺里的比丘前往支帝耶山（Cetiyagiri，山名），當時有一個比丘前往海中間，到了之後進入寺廟，就住在寺廟裡，看到了椰殼槃，以盜心拿走了，又前往支帝耶山，到了之後用這個槃喝粥。椰子槃的主人比丘看見了，就問：『咄（duṭṭha，語氣詞）長老！從哪裡得到這個椰子槃的？』」 ], "english_translations": [ "English version:\n'How can it be found now?' The lawyer said, 'Just go and ask everywhere.' The guilty Bhikkhu (monk) went to the five great monasteries to search but could not find it. He returned to ask the lawyer again, and the lawyer further said, 'From which direction have many Bhikkhus come here?' He replied, 'Many have come from the south.' 'First, take the measurement of the robe's length and observe its color. Then go to each monastery in order and ask.' Having received the instruction, the guilty Bhikkhu went as directed and encountered the owner, whom he brought to the lawyer. The lawyer then asked the owner Bhikkhu, 'Elder! Is this your robe?' He replied, 'Yes.' 'Venerable! Where was it lost?' The Bhikkhu answered truthfully. The lawyer asked, 'Did you relinquish it?' He replied, 'I have relinquished it.' He then asked the guilty Bhikkhu, 'Where did you take it?' He replied, 'I took it at such and such time and place.' The lawyer said, 'If you took it without the intention to steal, then there is no offense. You took it with an evil intention, committing a Dukkata (minor offense). You should first confess, and then there will be no offense.' He said to the owner Bhikkhu, 'Since you have relinquished it, give the robe to this Bhikkhu.' He replied, 'Very well.' Having heard the lawyer's words, the guilty Bhikkhu felt as if he had tasted ambrosia, and his body and mind were filled with joy.\"\n\n\"The Dharma Master said, 'This is called observation of the circumstance. 'Time' refers to the time of taking. This robe sometimes has a light value and sometimes a heavy value. If it was taken when the value was light, then the offense should be determined according to the light value. If it was heavy, then the offense should be determined according to the heavy value.'\"\n\n\"The Dharma Master said, 'This saying is difficult to understand. I will now take a person as an example. In the middle of the sea, there was a Bhikkhu who obtained a coconut Pāna (bowl made of coconut shell), complete and well-formed. After obtaining it, he carved it, carving it like a 䗍 Pāna (unclear what kind of bowl it is), making people's hearts attached to it. This Bhikkhu often used it to drink water, placing the coconut Pāna in the middle of the sea. A Bhikkhu from the monastery went to Cetiyagiri (name of a mountain). At that time, a Bhikkhu went to the middle of the sea, and after arriving, he entered the monastery and stayed there. He saw the coconut shell Pāna and, with the intention to steal, took it. He then went to Cetiyagiri and used the Pāna to eat porridge. The owner Bhikkhu of the coconut Pāna saw it and asked, 'Duṭṭha (exclamation) Elder! From where did you obtain this coconut Pāna?'\"" ] }

此比丘而答：『我從海中間得。』物主比丘而言：『此非汝物，是我許，汝偷取也。』即捉到僧前具判此事，無人能判。復往至大寺，于大寺即鳴鼓，近塔集眾已，諸律師共判此事未竟。是時眾中有一阿毗曇師比丘，名瞿檀多，極知方便，大德瞿檀多而作是言：『此比丘於何處取椰子殼槃？』答云：『我于海中間取。』『彼價直幾？』答言：『彼土啖此椰子，余殼棄破，或然作薪，都無價直。』問物主比丘：『手執作此椰子堪幾直？』答曰：『此椰子人已啖肉飲汁棄皮，比丘拾取削治作器，此堪一摩娑迦。』大德瞿檀多言：『若如是者，不滿五摩娑迦，不犯重罪。』是時眾中聞此語，即嘆言：『善哉，殊能判此事。』是時婆帝耶王，欲入寺禮拜，從城門出聞諸比丘嘆言善哉，王聞已問傍臣：『此是何聲？』臣即次第而答，王聞已便大歡喜，王即打鼓宣令，自今以後一切出家人，於事有疑，悉就瞿檀多判，此大德判事不違戒律。」

法師曰：「如是觀看隨處結直，有物新貴后賤。」

問曰：「何謂新貴后賤？」

答曰：「如新鐵缽，完凈無穿初貴，后穿破便賤，是故隨時評直。所用物者，隨身用之，如刀斧，初貴后賤。」

法師曰：「若比丘偷他人斧，應問斧主：『君買斧幾直？』『大德！我

【現代漢語翻譯】現代漢語譯本：此比丘回答說：『我從海中間撿到的。』失主比丘說：『這不是你的東西，是我丟棄的，你偷了它。』於是抓住他到僧團面前評判此事，但無人能判決。又到大寺廟，在大寺廟敲鼓，在佛塔附近聚集眾人，眾律師共同評判此事仍未結束。當時僧眾中有一位精通阿毗曇（Abhidhamma，論藏）的比丘，名叫瞿曇多（Gotamatta），他非常善於運用方便之法。大德瞿曇多便問道：『這位比丘在何處取得椰子殼碗？』回答說：『我在海中間撿到的。』『它值多少錢？』回答說：『在那個地方，人們吃椰子肉，然後把殼丟棄或打破，或者用來當柴燒，根本不值錢。』問失主比丘：『你用手製作的這個椰子殼碗值多少錢？』回答說：『這椰子人們已經吃了肉，喝了汁，丟棄了皮，比丘撿起來削製成器皿，這值一個摩娑迦（Masaka，古代印度貨幣單位）。』大德瞿曇多說：『如果這樣，不滿五個摩娑迦，不構成重罪。』當時僧眾聽到這話，就讚歎說：『太好了，真能判決此事。』當時波帝耶王（Bhadraka，人名），想要進入寺廟禮拜，從城門出來時聽到眾比丘讚歎說太好了，國王聽后問身邊的臣子：『這是什麼聲音？』臣子便依次回答，國王聽后非常高興，國王便敲鼓宣告，從今以後一切出家人，在事情上有疑問，都去找瞿曇多判決，這位大德判決事情不違背戒律。" 法師說：『像這樣觀察，隨處確定價值，有些東西開始時貴，後來就便宜了。』問：『什麼叫開始時貴，後來就便宜了？』答：『比如新的鐵缽，完整乾淨沒有破損時很貴，後來穿了破了就便宜了，所以要隨時評估價值。所用的東西，隨身使用的，比如刀斧，開始時貴，後來就便宜了。』法師說：『如果比丘偷了別人的斧頭，應該問斧頭的主人：『你買這把斧頭花了多少錢？』『大德！我』

【English Translation】 English version: This Bhikkhu (monk) replied: 'I found it in the middle of the sea.' The Bhikkhu who owned the item said: 'This is not yours; I discarded it, and you stole it.' So he was seized and brought before the Sangha (monastic community) to judge the matter, but no one could decide. Then they went to the great monastery, where they beat the drum, gathered the assembly near the stupa (Buddhist monument), and the lawyers together judged the matter without resolution. At that time, among the assembly was a Bhikkhu skilled in Abhidhamma (Higher Teachings), named Gotamatta (personal name), who was very adept at expedient means. The venerable Gotamatta then asked: 'Where did this Bhikkhu get the coconut shell bowl?' He replied: 'I found it in the middle of the sea.' 'What is its value?' He replied: 'In that place, people eat the coconut flesh, then discard or break the shells, or use them as firewood; they have no value at all.' He asked the Bhikkhu who owned the item: 'How much is this coconut shell bowl worth that you made with your hands?' He replied: 'People have already eaten the coconut flesh and drunk the juice, discarding the skin. The Bhikkhu picked it up, shaved it, and made it into a vessel, which is worth one Masaka (ancient Indian currency unit).' The venerable Gotamatta said: 'If that is the case, it is not worth five Masakas, and does not constitute a grave offense.' At that time, the assembly heard these words and exclaimed: 'Excellent, he is truly able to judge this matter.' At that time, King Bhadraka (personal name), wanting to enter the temple to pay homage, came out of the city gate and heard the Bhikkhus exclaiming 'Excellent.' The king heard this and asked the minister beside him: 'What is this sound?' The minister then answered in order, and the king was very pleased. The king then beat the drum and proclaimed that from now on, all renunciants, if they have doubts about matters, should all go to Gotamatta for judgment, for this venerable one judges matters without violating the precepts.' The Dharma Master said: 'Observe in this way, determining value according to the place; some things are expensive at first, but later become cheap.' Question: 'What is meant by being expensive at first and cheap later?' Answer: 'For example, a new iron bowl, complete and clean without holes, is expensive at first, but later, when it is pierced and broken, it becomes cheap. Therefore, value should be assessed at any time. Things that are used, used on the body, such as knives and axes, are expensive at first, but later become cheap.' The Dharma Master said: 'If a Bhikkhu steals another's axe, he should ask the owner of the axe: 'How much did you pay for this axe?' 'Venerable Sir! I'

用一分買。』又問：『汝買來已用未？』斧主答曰：『我始用一日破楊枝。』或言：『破樵燒缽。』已曾經用，便成故物。如眼藥杵，亦如戶𨷲，以稻糠一燒再燒，或以瓦屑磨，亦名為故。又如浴衣，或一過入水，或疊肩上，或用裹頭，或用裹沙，亦名為故。酥油或易器，或蟲蟻落中，亦名為故。或石蜜初強后軟乃至手爪掐入，亦名為故。若比丘凡是偷他物，應問物主，若未用貴，已用者賤，汝等應知。此是五處，律師善觀然後判事，隨罪輕重而以罪之。」

奪取品竟。

善見律毗婆沙卷第八

若以一物論者，奴有主，或畜生，如此為初。若奪，若將、舉，若斷步，若離本處，若要處過，此是一種物，以此六句若分別說，成五五二十五句，汝當應知。如是說第二波羅夷，極為善說。何以故？為難知故。如律本初說，以五法偷，然後得波羅夷罪。物以有主為初，是為五種。

法師曰：「如是說枝葉已，汝當取一事，有五種亦有六種。」

「若爾者不成五五？」

答曰：「不然。何以故？若處一句，取人物有五種，汝自當知。諸舊法師說此第二波羅夷事相難解，是故不得不曲碎解釋。是故我今說此二十五句，汝當善觀察。」

問曰：「何謂為五？」

「一者、種種物五

【現代漢語翻譯】現代漢語譯本：『用一分錢買。』又問：『你買來已經用過了嗎？』斧頭的主人回答說：『我才用了一天，砍了楊樹枝。』或者說：『劈了柴燒火。』已經使用過的東西，就變成了舊物。比如眼藥杵，也像門臼（hù jiù），用稻糠燒一次又燒一次，或者用瓦片磨，也叫做舊的。又比如浴衣，或者一次放入水中，或者搭在肩上，或者用來裹頭，或者用來裹沙子，也叫做舊的。酥油或者換了容器，或者蟲子螞蟻掉在裡面，也叫做舊的。或者石蜜開始硬後來軟，甚至用手指甲能掐進去，也叫做舊的。如果比丘凡是偷別人的東西，應該問物主，如果沒用過就貴，用過的就便宜，你們應該知道。這是五個方面，律師要仔細觀察然後判決事情，根據罪行的輕重來判罪。』

奪取品結束。

《善見律毗婆沙》卷第八

如果用一件東西來論述，奴隸有主人，或者畜生，像這樣作為開始。如果是奪取，或者拿走、舉起，或者斷開腳步，或者離開原來的地方，或者要經過某個地方，這是一種東西，用這六句話如果分別來說，就成了五五二十五句，你們應當知道。像這樣說第二波羅夷（pólúoyí，意為斷頭罪），說得非常詳細。為什麼呢？因為難以理解。像律本最初所說，用五種方法偷盜，然後才能構成波羅夷罪。物品以有主人作為開始，這是五種。

法師說：『像這樣說了枝葉之後，你們應當取一件事情，有五種也有六種。』

『如果這樣，不就不能構成五五了嗎？』

回答說：『不是這樣的。為什麼呢？如果在每一句中，取人物有五種，你們自己應當知道。各位舊法師說這第二波羅夷的事情難以理解，所以不得不詳細地解釋。因此我現在說這二十五句，你們應當仔細觀察。』

問：『什麼叫做五？』

『第一，種種物品有五種』

【English Translation】 English version: 'Buy it for one fen.' Then ask: 'Have you used it since you bought it?' The axe owner replied: 'I just used it for one day to break willow branches.' Or say: 'Split firewood for burning.' Once used, it becomes an old item. For example, an eye medicine pestle, like a door socket (hù jiù), burned once and then burned again with rice husks, or ground with tile chips, is also called old. Also, like a bathing robe, either put into water once, or draped over the shoulder, or used to wrap the head, or used to wrap sand, is also called old. Ghee, either changed containers, or with insects and ants falling into it, is also called old. Or rock candy, initially hard and then soft, even to the point where fingernails can pinch into it, is also called old. If a Bhikkhu steals something from another person, he should ask the owner, if it hasn't been used it's expensive, if it has been used it's cheap, you should know. These are five aspects, the lawyer should carefully observe and then judge the matter, and punish according to the severity of the crime.'

The Chapter on Seizing Ends.

《Samantapasadika》 Volume 8

If discussing based on one item, a slave has an owner, or a domestic animal, like this as a beginning. If it is seizing, or taking, lifting, or breaking stride, or leaving the original place, or needing to pass through a certain place, this is one kind of item, if these six sentences are spoken separately, they become five times five, twenty-five sentences, you should know. Like this, speaking of the second Parajika (pólúoyí, meaning expulsion), it is spoken of very thoroughly. Why? Because it is difficult to understand. Like the original text of the Vinaya says, stealing with five methods, then one commits the Parajika offense. An item with an owner as a beginning, these are five kinds.

The Dharma Master said: 'Like this, after speaking of the branches and leaves, you should take one matter, there are five kinds and also six kinds.'

'If that's the case, wouldn't it not constitute five times five?'

The answer is: 'It's not like that. Why? If in each sentence, taking the person and item there are five kinds, you should know this yourself. The old Dharma Masters say that this second Parajika matter is difficult to understand, therefore it is necessary to explain it in detail. Therefore, I now speak of these twenty-five sentences, you should carefully observe.'

Question: 'What is meant by five?'

'First, various items have five kinds.'

，二者、一種物五，三者、自手五，四者、初方便五，五者、盜取五。」

問曰：「種種五及一種五，此二法亦得奪、將、舉、離本處？」

「此初已說，汝自當知。要處足之。是名為六也。要處、擲處此法俱等，是故第三句五中亦得種種物五，一種物五已說。」

「何謂自手五？」

答曰：「自手取有五種，一者、自手取，二者、教，三者、擲，四者、能取，五者、舍心。」

問曰：「何謂自手取？」

「他物以手自偷取，是名自手。教者，若比丘教他人，汝取某甲物，是名教也。擲者，若住在關稅內，而擲出外重物者，得波羅夷罪。以此句故，與要處俱等。能取者，教人若某甲物，汝能取者取，不能得且止。此人即隨教而去，若偷得此物，教者遣去得波羅夷罪，若去者隨時而取，是名能取。舍心者，於物處置心舍，此心是名舍心。」

「何謂初方便五？」「一者、初方便，二者、隨方便，三者、結方便，四者、要作，五者、記識。教人故是初方便，汝等自當知。因離本處故，是名隨方便。餘三者依律本所說。」

「何者盡力擲也？」

「至石所落處，不取石勢轉處。若聚落無籬者，住屋欄水所落處擲石也。又法師解，老嫗在戶里擲糞箕及舂杵所及處，立

【現代漢語翻譯】現代漢語譯本：『第二種是關於物品的五種情況，第三種是關於親手盜取的五種情況，第四種是關於初始方便的五種情況，第五種是關於盜取行為本身的五種情況。』

問：『種種五和一種五，這兩種情況也涉及奪取、拿走、舉起、使其離開原處嗎？』

答：『這些在前面已經說過了，你應該自己明白。重要的是要滿足（盜取）地點的要求。這被稱為第六種情況。要滿足地點和投擲地點，這些條件都是相同的，因此在第三句的五種情況中，也包括了種種物品的五種情況和一種物品的五種情況，這些都已經說過了。』

問：『什麼是親手盜取的五種情況？』

答：『親手盜取有五種情況：第一，親手取；第二，教唆；第三，投擲；第四，能夠取；第五，捨棄心。』

問：『什麼是親手取？』

答：『用手親自偷取他人的物品，這叫做親手取。教唆是指，如果比丘教唆他人，『你去拿某某的物品』，這叫做教唆。投擲是指，如果住在關稅區內，將重物投擲到關稅區外，就會犯波羅夷罪（Pārājika，斷頭罪）。因為這個原因，它與滿足地點要求的情況相同。能夠取是指，教唆他人說，『某某的物品，如果你能拿到就拿，拿不到就停止。』這個人就按照教唆去做了，如果偷到了這個物品，教唆者因為派遣他人去偷盜而犯波羅夷罪；如果去的人隨時偷取，這叫做能夠取。捨棄心是指，對於物品，處置時內心捨棄，這種心念叫做捨棄心。』

問：『什麼是初始方便的五種情況？』

答：『第一，初始方便；第二，隨順方便；第三，總結方便；第四，必要作為；第五，記識。教唆他人就是初始方便，你們自己應該明白。因為使其離開原處，這叫做隨順方便。其餘三種情況依據律本所說。』

問：『什麼是盡力投擲？』

答：『指石頭最終落下的地方，而不是石頭因慣性繼續滾動的地方。如果村落沒有籬笆，那麼就指從房屋欄桿或水滴落下的地方投擲石頭。還有法師解釋說，老婦人在門裡投擲糞箕和舂杵所能及的地方，作為標準。』

【English Translation】 English version: 'The second is five cases concerning objects, the third is five cases concerning taking by one's own hand, the fourth is five cases concerning initial means, and the fifth is five cases concerning the act of stealing itself.'

Question: 'Do these two, the 'various fives' and the 'single five,' also involve taking, carrying away, lifting, and moving from the original place?'

Answer: 'These have already been explained earlier; you should understand them yourself. What is important is fulfilling the requirement of the location (of the theft). This is called the sixth case. Fulfilling the location and the throwing location are the same, therefore, in the five cases of the third sentence, the 'various objects five' and the 'single object five' are also included, and these have already been explained.'

Question: 'What are the five cases of taking by one's own hand?'

Answer: 'There are five cases of taking by one's own hand: first, taking by one's own hand; second, instigating; third, throwing; fourth, being able to take; fifth, abandoning the mind.'

Question: 'What is taking by one's own hand?'

Answer: 'Personally stealing another's object with one's own hand is called taking by one's own hand. Instigating means, if a Bhikkhu (Buddhist monk) instigates another, 'You go and take so-and-so's object,' this is called instigating. Throwing means, if one lives within a customs area and throws a heavy object outside the customs area, one commits a Pārājika (defeat). Because of this reason, it is the same as fulfilling the location requirement. Being able to take means, instigating another, 'So-and-so's object, if you can take it, take it; if you cannot, then stop.' This person then acts according to the instigation, and if he steals this object, the instigator commits a Pārājika because of sending the other to steal; if the one who goes takes it at any time, this is called being able to take. Abandoning the mind means, regarding an object, abandoning the mind when disposing of it; this state of mind is called abandoning the mind.'

Question: 'What are the five cases of initial means?'

Answer: 'First, initial means; second, following means; third, concluding means; fourth, necessary action; fifth, recognition. Instigating another is the initial means; you should understand this yourselves. Because of moving it from its original place, this is called following means. The remaining three cases are according to what is said in the Vinaya (monastic rules).'

Question: 'What is throwing with all one's strength?'

Answer: 'It refers to the place where the stone finally lands, not the place where the stone continues to roll due to inertia. If the village has no fence, then it refers to throwing the stone from the place where the house railing or water drips. Also, a Dharma (teachings) master explains that the place where an old woman throws a manure basket and pestle inside the door is the standard.'

在此擲石所及處。又法師解，若屋無籬，于屋兩頭作欄，當欄中央擲石所及處以還，是名屋界。」

問曰：「若本聚落廣大今則狹小，齊何以為界？」

答曰：「聚有人住屋，漏所落處，中人擲石所及處以還，是聚落界。阿蘭若界者，從門闑以外五百弓，名為下品阿蘭若。」

法師曰：「此義我以分別說竟。屋界聚落聚落界，為斷惡比丘故說此五種，於此五處有主物，盜心取一分波羅夷。不與取者，他物若衣若食，他不以身口與而自取一分，或從手取，或從處取，不捨者，主心不捨，若空地亦名不捨，取此物者是名盜也，盜者是朱羅也。」

法師曰：「我以法中，不取文字，但取其義，言盜者，奪、將、舉、斷步、離本處、相要。」

問曰：「何謂為奪？」

「若比丘奪人園林，共諍時，得突吉羅罪，令園主狐疑，得偷蘭遮罪，若園主作決定失心，比丘得波羅夷罪。」

問曰：「何謂為將？」

「若比丘將人物以頭戴之，以偷心摩觸，得突吉羅罪，若以手搖動，得偷蘭遮罪，若下置肩上，得波羅夷罪。」

問曰：「何為舉？」

答曰：「若比丘受人寄物，舉置藏，其主還就比丘取，比丘答言：『我不受汝寄。』作是言已，得突吉羅罪，令物主狐疑，得

【現代漢語翻譯】現代漢語譯本在此處投擲石頭所能及的地方。又有法師解釋說，如果房屋沒有籬笆，就在房屋兩頭設定柵欄，從柵欄中央投擲石頭所能及的地方以內，就叫做房屋的界限。」

問：『如果原本的村落廣大，現在變得狹小，以什麼作為界限呢？』

答：『村落里有人居住的房屋，屋檐滴水所落之處，普通人投擲石頭所能及的地方以內，就是村落的界限。阿蘭若（Aranya，意為寂靜處，適合修行的場所）的界限，從門檻以外五百弓（古代長度單位），稱為下品阿蘭若。』

法師說：『這些意義我已經分別解說完畢。房屋的界限、村落的界限，是爲了斷除惡比丘的緣故而說的這五種情況，在這五個地方有主人的東西，如果以盜竊的心去拿取其中一部分，就犯了波羅夷（Parajika，意為斷頭罪，最重的罪）罪。不與而取，就是別人的東西，無論是衣服還是食物，別人沒有通過身口布施給你，而你私自拿取一部分，或者從手中拿取，或者從放置的地方拿取，並且物主沒有捨棄，如果空地也算作沒有捨棄，拿取這些東西就叫做盜竊，盜竊就是朱羅（Cora，意為盜賊）。』

法師說：『我理解佛法，不注重文字，只注重其中的意義，說到盜竊，就是奪取、拿走、舉起、斷絕行走的路徑、離開原來的地方、相互勾結。』

問：『什麼是奪取？』

『如果比丘奪取別人的園林，在爭執的時候，會得到突吉羅（Dukkata，意為惡作罪，輕罪）罪，如果讓園主產生懷疑，會得到偷蘭遮（Thullaccaya，意為粗罪，中等罪）罪，如果園主因此徹底失去園林，比丘就犯了波羅夷（Parajika，意為斷頭罪，最重的罪）罪。』

問：『什麼是拿走？』

『如果比丘拿走別人的東西，用頭頂著，以偷盜的心去觸控，會得到突吉羅（Dukkata，意為惡作罪，輕罪）罪，如果用手搖動，會得到偷蘭遮（Thullaccaya，意為粗罪，中等罪）罪，如果放下並放置在肩膀上，就犯了波羅夷（Parajika，意為斷頭罪，最重的罪）罪。』

問：『什麼是舉起？』

答：『如果比丘接受別人寄放的東西，舉起來放置收藏，物主回來向比丘索要，比丘回答說：『我沒有接受你寄放的東西。』說了這樣的話之後，會得到突吉羅（Dukkata，意為惡作罪，輕罪）罪，如果讓物主產生懷疑，會得到

【English Translation】 English version Wherever a stone thrown from here reaches. Also, a Dharma master explains that if a house has no fence, then fences should be made at both ends of the house, and the area within the reach of a stone thrown from the center of the fence is called the boundary of the house.'

Question: 'If the original village was large but is now small, what should be used as the boundary?'

Answer: 'In a village, the area within the drip line of the eaves of inhabited houses, and within the reach of a stone thrown by an average person, is the boundary of the village. The boundary of an Aranya (Aranya, meaning a quiet place, suitable for practice) is five hundred bow-lengths (an ancient unit of length) beyond the threshold of the gate, which is called a lower-grade Aranya.'

The Dharma master said: 'I have now finished explaining these meanings separately. The boundary of a house and the boundary of a village are spoken of for the sake of eliminating evil Bhikkhus (Bhikkhu, meaning a Buddhist monk). In these five places, if there are things belonging to an owner, and one takes a portion of them with the intention of stealing, one commits a Parajika (Parajika, meaning defeat, the most severe offense) offense. Taking what is not given means taking another's property, whether it be clothing or food, without the owner giving it through body or speech, and one takes a portion of it oneself, either taking it from the hand or taking it from the place where it is kept, and the owner has not relinquished it. If it is vacant land, it is also considered not relinquished. Taking these things is called stealing, and a thief is called a Cora (Cora, meaning thief).'

The Dharma master said: 'In the Dharma, I do not focus on the words, but only on their meaning. When speaking of stealing, it means seizing, taking away, lifting up, cutting off the path of movement, leaving the original place, and conspiring together.'

Question: 'What is seizing?'

'If a Bhikkhu seizes another's garden, during a dispute, he incurs a Dukkata (Dukkata, meaning wrong-doing, a minor offense) offense. If he causes the garden owner to be suspicious, he incurs a Thullaccaya (Thullaccaya, meaning serious offense, a moderate offense) offense. If the garden owner completely loses the garden as a result, the Bhikkhu commits a Parajika (Parajika, meaning defeat, the most severe offense) offense.'

Question: 'What is taking away?'

'If a Bhikkhu takes away another's property, carrying it on his head, and touches it with the intention of stealing, he incurs a Dukkata (Dukkata, meaning wrong-doing, a minor offense) offense. If he shakes it with his hand, he incurs a Thullaccaya (Thullaccaya, meaning serious offense, a moderate offense) offense. If he puts it down and places it on his shoulder, he commits a Parajika (Parajika, meaning defeat, the most severe offense) offense.'

Question: 'What is lifting up?'

Answer: 'If a Bhikkhu receives something entrusted to him by another person, lifts it up and puts it away for safekeeping, and the owner returns to the Bhikkhu to retrieve it, and the Bhikkhu replies, 'I did not receive anything entrusted to me by you,' after saying these words, he incurs a Dukkata (Dukkata, meaning wrong-doing, a minor offense) offense. If he causes the owner to be suspicious, he incurs a

偷蘭遮罪，物主言：『我不得此物。』比丘得波羅夷罪。」

問曰：「何謂無斷步？」

答曰：「若比丘欲偷物，及人將物去，初舉一步得偷蘭遮罪，第二步得波羅夷罪。」

問曰：「何謂離本處？」

答曰：「若人舉物在地上，此比丘以盜心摩觸，得突吉羅罪，動搖者得偷蘭遮罪，若離本處，得波羅夷罪。」

問曰：「何謂為要？」

答曰：「若比丘自要言：『我至某處某處，我便將此物去。』若至某處取物，一腳在界內一腳在界外，偷蘭遮。若兩腳俱出界外，波羅夷。若關稅處將物過不輸稅，若過稅處一腳在稅內，偷蘭遮。若兩腳俱出稅外，波羅夷。」

法師曰：「此是論雜物者教，三者擲，四者能取，五者舍心。」

問曰：「何謂自手取？」

「他物以手自偷取，是名自手。教者，若比丘教他人，汝取某甲物，是名教也。擲者，若住在關稅內，而擲出外重物者，得波羅夷罪。以此句故，與要處俱等。能取者，教人若某甲物汝能取者取，不能得且止。此人即隨教而去，若偷得此物，教者遣去得波羅夷。不捨者，主心不捨，若空地亦名不捨，取此物者是名盜也，盜者是朱羅也。」

法師曰：「我以法中不取文字但取其義，言盜者，奪、將、舉、斷步

【現代漢語翻譯】現代漢語譯本：偷蘭遮罪（Sthullatyaya，一種較輕的罪過），物主說：『我沒有得到這個東西。』比丘（Bhiksu，佛教僧侶）犯波羅夷罪（Parajika，最重的罪過，會被逐出僧團）。

問：『什麼叫做無斷步？』

答：『如果比丘想要偷東西，或者有人正要拿走東西，第一步舉起腳就犯偷蘭遮罪，第二步就犯波羅夷罪。』

問：『什麼叫做離開原來的地方？』

答：『如果有人把東西放在地上，這個比丘以盜竊的心去觸控它，就犯突吉羅罪（Dukkata，一種輕罪），如果搖動了它，就犯偷蘭遮罪，如果將它從原來的地方拿開，就犯波羅夷罪。』

問：『什麼叫做約定？』

答：『如果比丘自己約定說：『我到某個地方某個地方，我就把這個東西拿走。』如果到了某個地方拿東西，一隻腳在界內，一隻腳在界外，犯偷蘭遮罪。如果兩隻腳都出了界外，犯波羅夷罪。如果在關稅的地方拿東西過關而不交稅，如果過稅的地方一隻腳在稅內，犯偷蘭遮罪。如果兩隻腳都出了稅外，犯波羅夷罪。』

法師說：『這是討論雜物的教義，三者擲，四者能夠拿取，五者捨棄心。』

問：『什麼叫做自己用手拿取？』

『別人的東西用手自己偷拿，這叫做自己用手。教唆，如果比丘教唆他人，你去拿某甲的東西，這叫做教唆。擲，如果住在關稅以內，而把重物扔到外面，犯波羅夷罪。因為這句話的緣故，與約定的地方一樣。能夠拿取，教唆別人說，如果某甲的東西你能拿就拿，不能拿就停止。這個人就按照教唆去做了，如果偷得了這個東西，教唆者遣走就犯波羅夷罪。不捨棄，物主的心不捨棄，如果是空地也叫做不捨棄，拿這個東西的人就叫做盜竊，盜竊就是朱羅（Cora，小偷）。』

法師說：『我從佛法中不取文字，只取它的意義，說盜竊，就是奪取、拿走、舉起、斷步。』

【English Translation】 English version: 'Stealing a Sthullatyaya (a minor offense). The owner says: 『I did not get this thing.』 The Bhiksu (Buddhist monk) commits a Parajika (the most serious offense, leading to expulsion from the monastic order).'

Question: 『What is meant by uninterrupted step?』

Answer: 『If a Bhiksu wants to steal something, or someone is about to take something away, taking the first step incurs a Sthullatyaya offense, and the second step incurs a Parajika offense.』

Question: 『What is meant by leaving the original place?』

Answer: 『If someone puts something on the ground, and this Bhiksu touches it with the intention of stealing, he commits a Dukkata (a minor offense). If he shakes it, he commits a Sthullatyaya offense. If he moves it from its original place, he commits a Parajika offense.』

Question: 『What is meant by agreement?』

Answer: 『If a Bhiksu agrees with himself, saying: 『When I get to such and such a place, I will take this thing away.』 If he takes the thing at that place, with one foot inside the boundary and one foot outside the boundary, he commits a Sthullatyaya offense. If both feet are outside the boundary, he commits a Parajika offense. If he takes something through customs without paying tax, if one foot is inside the tax area, he commits a Sthullatyaya offense. If both feet are outside the tax area, he commits a Parajika offense.』

The Dharma master says: 『This is the teaching on miscellaneous objects, the three are throwing, the four are being able to take, and the five are abandoning the mind.』

Question: 『What is meant by taking with one's own hand?』

『Stealing other people's things with one's own hand is called taking with one's own hand. Instigating, if a Bhiksu instigates another person, saying, 『You take so-and-so's thing,』 this is called instigating. Throwing, if one lives inside the customs area and throws a heavy object outside, he commits a Parajika offense. Because of this sentence, it is the same as the agreed-upon place. Being able to take, instigating someone, saying, 『If you can take so-and-so's thing, take it; if you cannot, then stop.』 This person then goes according to the instigation, and if he steals this thing, the instigator sending him away commits a Parajika offense. Not abandoning, the owner's mind does not abandon it, and if it is an empty space, it is also called not abandoning it. The person who takes this thing is called stealing, and stealing is a Cora (thief).』

The Dharma master says: 『I do not take the words from the Dharma, but only take its meaning, saying that stealing is seizing, taking away, lifting up, uninterrupted step.』

、離本處、相要。」

問曰：「何謂為奪？」

「若比丘奪人園林，共諍時，得突吉羅罪；令園主狐疑，得偷蘭遮罪；若園主作決定失心，比丘得波羅夷罪。」

問曰：「何謂為將？」

「若比丘將人物以頭戴之，以偷心摩觸，得突吉羅罪，若以手搖動，得偷蘭遮罪，若下置肩上，得波羅夷罪。」

問曰：「何謂為舉？」

答曰：「若比丘受人寄物，舉置藏，其主還就比丘取，比丘答言：『我不受汝寄。』作是言已，得突吉羅罪，令物主狐疑，得偷蘭遮罪，物主言：『我不得此物。』比丘得波羅夷罪。」

問曰：「何謂為斷步？」

答曰：「若比丘欲偷物，及人將物去，初舉一步得偷蘭遮罪，第二步得波羅夷罪。」

問曰：「何謂離本處？」

答曰：「若人舉物在地上，此比丘以盜心摩觸，得突吉羅罪，動搖者得偷蘭遮罪，若離本處得波羅夷罪。」

問曰：「何謂為要？」

答曰：「若比丘自要言：『我至某處某處，我便將此物去。』若至某處取物，一腳在界內一腳在界外，偷蘭遮，若兩腳俱出界外，波羅夷，若關稅處將物過不輸稅，若過稅處一腳在稅內，偷蘭遮，若兩腳俱出稅外，波羅夷。」

法師曰：「此是論雜物。」大正

【現代漢語翻譯】現代漢語譯本問：什麼是『離本處、相要』？

問：什麼是『奪』？

答：如果比丘奪取別人的園林，在爭執時，犯突吉羅罪（Dukkata，輕罪）；如果讓園主產生懷疑，犯偷蘭遮罪（Thullaccaya，中等罪）；如果園主因此徹底失去信心，比丘犯波羅夷罪（Parajika，重罪，逐出僧團）。

問：什麼是『將』？

答：如果比丘將物品用頭頂著，以偷盜的心去觸控，犯突吉羅罪；如果用手搖動，犯偷蘭遮罪；如果放下放在肩膀上，犯波羅夷罪。

問：什麼是『舉』？

答：如果比丘接受別人寄放的物品，舉起來放置收藏，物主回來向比丘索取，比丘回答說：『我沒有接受你寄放的物品。』說了這樣的話后，犯突吉羅罪；如果讓物主產生懷疑，犯偷蘭遮罪；如果物主說：『我沒有得到這個物品。』比丘犯波羅夷罪。

問：什麼是『斷步』？

答：如果比丘想要偷盜物品，或者有人拿著物品離開，初次抬起一步，犯偷蘭遮罪；第二次抬起腳步，犯波羅夷罪。

問：什麼是『離本處』？

答：如果有人將物品放在地上，這個比丘以盜竊的心去觸控，犯突吉羅罪；如果搖動物品，犯偷蘭遮罪；如果使物品離開原來的位置，犯波羅夷罪。

問：什麼是『要』？

答：如果比丘自己約定說：『我到某個地方，我就把這個物品拿走。』如果到達某個地方拿取物品，一隻腳在界內，一隻腳在界外，犯偷蘭遮罪；如果兩隻腳都出了界外，犯波羅夷罪；如果在關稅處將物品通過而不繳納稅款，如果在過稅處一隻腳在稅內，犯偷蘭遮罪；如果兩隻腳都出了稅外，犯波羅夷罪。

法師說：『這是關於雜物的討論。』

【English Translation】 English version Question: What is meant by 'moving from its original place and intending to take it'?

Question: What is meant by 'taking' (奪)?

Answer: If a Bhikkhu (比丘, Buddhist monk) seizes someone's garden, during a dispute, he commits a Dukkata (突吉羅, minor offense); if he causes the garden owner to be suspicious, he commits a Thullaccaya (偷蘭遮, moderate offense); if the garden owner completely loses faith, the Bhikkhu commits a Parajika (波羅夷, major offense, expulsion from the Sangha).

Question: What is meant by 'carrying' (將)?

Answer: If a Bhikkhu carries an object on his head, touching it with the intention to steal, he commits a Dukkata; if he shakes it with his hand, he commits a Thullaccaya; if he places it on his shoulder, he commits a Parajika.

Question: What is meant by 'lifting' (舉)?

Answer: If a Bhikkhu receives an object entrusted to him, lifts it and puts it away, and the owner comes back to the Bhikkhu to retrieve it, and the Bhikkhu replies, 'I did not receive your entrusted object,' after saying this, he commits a Dukkata; if he causes the owner to be suspicious, he commits a Thullaccaya; if the owner says, 'I did not get this object,' the Bhikkhu commits a Parajika.

Question: What is meant by 'breaking step' (斷步)?

Answer: If a Bhikkhu intends to steal an object, or someone is taking an object away, the first step he takes incurs a Thullaccaya offense; the second step incurs a Parajika offense.

Question: What is meant by 'moving from its original place' (離本處)?

Answer: If someone places an object on the ground, and this Bhikkhu touches it with the intention to steal, he commits a Dukkata; if he shakes the object, he commits a Thullaccaya; if he moves the object from its original place, he commits a Parajika.

Question: What is meant by 'intending' (要)?

Answer: If a Bhikkhu makes a vow, saying, 'When I reach such and such a place, I will take this object away,' if he reaches that place and takes the object, with one foot inside the boundary and one foot outside the boundary, he commits a Thullaccaya; if both feet are outside the boundary, he commits a Parajika; if he takes an object through customs without paying taxes, if one foot is inside the tax area, he commits a Thullaccaya; if both feet are outside the tax area, he commits a Parajika.

The Dharma Master says: 'This is a discussion about miscellaneous objects.'

藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第九

簫齊外國三藏僧伽跋陀羅譯

「過要處者，攀諸文句隨其形相，于盜戒中次第分別。隨色名色者，隨其處所也。名者，隨其名號，或一分或直一分或過一分，如是為名。何以故？一訖利沙盤分為四分，此是現不凈物，一分直者，此是現凈物也。過一分者，或凈物過一分，或不凈物過一分，此是應足第二波羅夷。地主者，主四天下如轉輪聖王。或一天下如阿育王，亦如師子王。一處有如瓶沙王、波斯匿王。一邊者，一邊地王。中間者，領一村二村，亦名為王。典法者，典知王法，隨罪輕重，若殺、若截鼻、若截手足，或大臣若太子或邊地王，悉皆得治，是名為王。殺者，斷命也，或鞭杖。擯者，遣出余國。賊者，偷人物或少或多，皆名為賊。如是為初得罪。」

法師曰：「后次第句易可解耳。奪取為初，有六句，此說竟。若一分、若直一分、若過一分，現其所取。」

問曰：「取一分已犯罪，何須云一分直若過一分？」

答曰：「為遮未來世惡比丘故，作此廣解。地中、地上物者，地中物者，藏置地中，此是律本中解也。」

法師曰：「此文句難解，今欲廣說之。藏者，掘地以土而覆上，或石草

【現代漢語翻譯】現代漢語譯本

《善見律毗婆沙》卷第九

蕭齊外國三藏僧伽跋陀羅譯

『過要處者，攀諸文句隨其形相，于盜戒中次第分別。隨色名色者，隨其處所也。名者，隨其名號，或一分或直一分或過一分，如是為名。何以故？一訖利沙盤（衡量單位）分為四分，此是現不凈物，一分直者，此是現凈物也。過一分者，或凈物過一分，或不凈物過一分，此是應足第二波羅夷（僧團中最重的罪）。地主者，主四天下如轉輪聖王（統治世界的理想君主）。或一天下如阿育王（印度孔雀王朝的國王），亦如師子王。一處有如瓶沙王（古印度摩揭陀國國王）、波斯匿王（古印度拘薩羅國國王）。一邊者，一邊地王。中間者，領一村二村，亦名為王。典法者，典知王法，隨罪輕重，若殺、若截鼻、若截手足，或大臣若太子或邊地王，悉皆得治，是名為王。殺者，斷命也，或鞭杖。擯者，遣出余國。賊者，偷人物或少或多，皆名為賊。如是為初得罪。』法師曰：『后次第句易可解耳。奪取為初，有六句，此說竟。若一分、若直一分、若過一分，現其所取。』問曰：『取一分已犯罪，何須云一分直若過一分？』答曰：『為遮未來世惡比丘（佛教僧侶）故，作此廣解。地中、地上物者，地中物者，藏置地中，此是律本中解也。』法師曰：『此文句難解，今欲廣說之。藏者，掘地以土而覆上，或石草

【English Translation】 English version

《Vinaya-vibhasa》Volume 9

Translated by Samghabhadra, the Tripitaka Master from a foreign country during the Xiao Qi Dynasty

'Those who exceed the essential points cling to various phrases and sentences according to their forms and appearances, and successively distinguish them within the precepts against theft. 'Following the color and name' means following its location. 'Name' means following its designation, whether it's one part, exactly one part, or more than one part; this is what is meant by 'name.' Why is this so? One 'klisapan' (a unit of measurement) is divided into four parts; this is considered impure. 'Exactly one part' means it is pure. 'More than one part' means either the pure object exceeds one part, or the impure object exceeds one part; this is sufficient for the second Parajika (the heaviest offense in the monastic community). 'Landlord' refers to one who rules the four continents, like a Chakravarti (ideal universal ruler). Or one who rules one continent, like King Ashoka (an Indian emperor of the Maurya Dynasty), or like the Lion King. In one place, there are kings like King Bimbisara (King of Magadha) and King Prasenajit (King of Kosala). 'One side' refers to a king of one side of the land. 'Middle' refers to one who governs one or two villages, who is also called a king. 'Administrator of the law' refers to one who knows the king's law, according to the severity of the crime, whether it be killing, cutting off the nose, cutting off hands and feet, or a minister, a prince, or a king of a border region, all of whom are able to govern; this is what is meant by 'king.' 'Killing' means taking a life, or whipping with a staff. 'Banishment' means sending someone to another country. 'Thief' refers to one who steals things, whether little or much, all of whom are called thieves. This is how one initially commits an offense.' The Dharma Master said: 'The subsequent sentences are easy to understand. 'Taking' is the beginning, there are six sentences, this explanation is complete. Whether it's one part, exactly one part, or more than one part, it shows what is taken.' Question: 'If taking one part is already an offense, why is it necessary to say 'exactly one part' or 'more than one part'?' Answer: 'To prevent evil Bhikkhus (Buddhist monks) in the future, this extensive explanation is made. 'Things in the ground and things on the ground' means things hidden in the ground, this is the explanation in the original Vinaya text.' The Dharma Master said: 'This sentence is difficult to understand, now I want to explain it further. 'Hidden' means digging the ground and covering it with soil, or stones, or grass

木，如是為初，是名地藏。若比丘言：『我欲偷地中藏物。』去時，一切方便，悉得突吉羅。」

問曰：「云何方便？」

答曰：「臨欲去時，著衣運動至中路，作是念：『此物巨大，我不能獨取，我今更覓伴。』如是進止，皆突吉羅。若至伴所語言：『某處有寶藏，我今共長老取。』答善即起，得突吉羅。說言：『某處有大堈珍寶，今與長老共偷取。若得，共營功德用，因此故我與長老無所乏少。』如是悉得突吉羅。得伴已而求利钁，若自有利钁往取用，若無利钁，或至他比丘處，或至白衣家借，主問：『持钁何所用？』答言：『小小用。』得突吉羅。若故妄語，須钁還寺用掘地，得波夜提。又一家解，不然。悉得突吉羅。何以故？是偷方便故。」

法師曰：「故妄語得波夜提，此解善。若钁無柄，為求柄故斫死木，突吉羅，斫生樹得波夜提罪。又一家解，斫生樹得突吉羅。何以故？為偷方便故。若欲借钁，恐他人知，欲自作钁掘地，覓鐵傷地殺草，悉波夜提突吉羅。又一解，悉得突吉羅。何以故？是偷方便故。若無籃，入林斫竹及藤作籃，得波夜提，如前所說。或作得想，以此物供養三寶齋講設會，如是言去時無罪，若作偷心，去時得突吉羅。若欲至藏處，更斫草木為路，得波夜提罪，若斫死

【現代漢語翻譯】現代漢語譯本木，像這樣開始，這就是所謂的『地藏』（Dìzàng，指地中的寶藏）。如果比丘說：『我想要偷地裡的寶藏。』當他開始行動，所有準備行為，都會犯下突吉羅（Dūjíluó，輕罪）。

有人問：『什麼樣的行為算是準備行為呢？』

回答說：『當他準備出發時，穿好衣服，開始行動，走到半路，心想：『這寶藏太大了，我一個人拿不走，我現在再去尋找同伴。』像這樣前進或停止，都犯突吉羅。如果到了同伴那裡，對他說：『某處有寶藏，我現在和長老一起去取。』對方答應並起身，就犯突吉羅。如果說：『某處有一個裝滿珍寶的大缸，現在我和長老一起去偷取。如果偷到了，就一起用來做功德，這樣我就不會缺少什麼了。』像這樣說，都犯突吉羅。找到同伴后，開始尋找鐵鍬，如果自己有鐵鍬就拿去用，如果沒有鐵鍬，就去其他比丘處，或者去在家信徒家借，主人問：『拿著鐵鍬做什麼用？』回答說：『隨便用用。』就犯突吉羅。如果故意說謊，說需要鐵鍬還回寺廟用來掘地，就犯波夜提（Bōyètí，重罪）。又有一種解釋，認為不是這樣。所有這些行為都犯突吉羅。為什麼呢？因為這是偷盜的準備行為。』

法師說：『故意說謊犯波夜提，這種解釋是正確的。如果鐵鍬沒有柄，爲了尋找柄而砍伐枯死的樹木，犯突吉羅，砍伐活著的樹木就犯波夜提罪。又有一種解釋，認為砍伐活著的樹木犯突吉羅。為什麼呢？因為這是偷盜的準備行為。如果想要借鐵鍬，害怕別人知道，想要自己做鐵鍬掘地，尋找鐵器傷害土地，殺死草木，都犯波夜提和突吉羅。又有一種解釋，認為所有這些行為都犯突吉羅。為什麼呢？因為這是偷盜的準備行為。如果沒有籃子，進入樹林砍伐竹子和藤條做籃子，犯波夜提，就像前面所說的那樣。或者想著，用這些東西供養三寶，舉辦齋會講經，像這樣說，出發時就沒有罪，如果抱著偷盜的心，出發時就犯突吉羅。如果想要到藏寶的地方，再砍伐草木開路，就犯波夜提罪，如果砍伐枯死的』

【English Translation】 English version 『Wood, thus is the beginning, this is called 『Earth Treasury』 (Dìzàng, referring to treasures in the earth). If a Bhikshu (Buddhist monk) says: 『I want to steal treasures from the earth.』 When he begins to act, all preparatory actions will incur a Tukhila (Dūjíluó, minor offense).』

Someone asks: 『What kind of actions are considered preparatory actions?』

The answer is: 『When he is about to depart, he puts on his clothes, starts to move, and halfway there, he thinks: 『This treasure is too big, I cannot take it alone, I will now go and find a companion.』 Such advancing or stopping, all incur Tukhila. If he goes to a companion and says: 『There is a treasure in a certain place, I will now go with the Elder to retrieve it.』 If the other person agrees and gets up, he incurs Tukhila. If he says: 『There is a large jar of treasures in a certain place, now I will steal it with the Elder. If we get it, we will use it together to do meritorious deeds, so that I will not lack anything.』 Saying this way, all incur Tukhila. After finding a companion, he begins to look for a hoe. If he has his own hoe, he takes it to use. If he does not have a hoe, he goes to other Bhikshus or to lay devotees to borrow one. If the owner asks: 『What are you using the hoe for?』 He answers: 『Just for a little use.』 He incurs Tukhila. If he deliberately lies, saying that he needs the hoe to return to the temple to dig the ground, he incurs Payatika (Bōyètí, major offense). Another explanation is that it is not like this. All these actions incur Tukhila. Why? Because these are preparatory actions for stealing.』

The Dharma Master says: 『Deliberately lying incurs Payatika, this explanation is correct. If the hoe has no handle, cutting down dead wood to find a handle incurs Tukhila, cutting down a living tree incurs Payatika. Another explanation is that cutting down a living tree incurs Tukhila. Why? Because this is a preparatory action for stealing. If he wants to borrow a hoe, fearing that others will know, wanting to make a hoe himself to dig the ground, searching for iron to damage the land, killing grass and trees, all incur Payatika and Tukhila. Another explanation is that all these actions incur Tukhila. Why? Because these are preparatory actions for stealing. If there is no basket, entering the forest to cut bamboo and rattan to make a basket incurs Payatika, as mentioned earlier. Or thinking, using these things to make offerings to the Three Jewels, holding a vegetarian feast and lecturing, saying this way, there is no offense when departing. If he has a stealing mind, he incurs Tukhila when departing. If he wants to go to the treasure place and cut down grass and trees to make a path, he incurs Payatika, if he cuts down dead』

木突吉羅。于中生者。」

問曰：「何謂為于中生？」

答曰：「藏物既久，上生草木，名于中生。若斫伐此草木，得突吉羅。」

法師曰：「有八種突吉羅罪。」

問曰：「何謂為八？」

「一者、方便突吉羅，二者、共相突吉羅，三者、重物突吉羅，四者、非錢突吉羅，五者、毗尼突吉羅，六者、知突吉羅，七者、白突吉羅，八者、聞突吉羅。」

問曰：「何謂為方便突吉羅？」

答曰：「如偷人覓伴及刀斧钁，隨其方便，是名方便突吉羅，若波夜提處得波夜提罪，若突吉羅處得突吉羅。共相突吉羅者，若草木于寶藏上生，以刀斧伐之，是名共相突吉羅，此中波夜提突吉羅，波夜提罪悉成突吉羅。何以故？方便偷故。不應捉物者，十種寶、七種谷、種種器仗，若捉者得突吉羅，是名不應捉物，得突吉羅。非錢者，一切甘果甘蕉子椰子為初，若捉者得突吉羅，是名非錢突吉羅。毗尼者，若比丘入聚落乞食，坌塵入缽中，不更受而受飲食，受者得突吉羅，是名毗尼突吉羅。知突吉羅者，聞人唱已，知而不出罪，得突吉羅，是名知突吉羅。白者，若於十白中，以一白得突吉羅，是名白突吉羅。聞者，佛語諸比丘：『前亦未現滅，得突吉羅，是名聞突吉羅。』此聞共相突吉羅

【現代漢語翻譯】現代漢語譯本『木突吉羅（Dukkata，輕罪）。于中生者。』

問：『何謂為于中生？』

答：『藏物既久，上生草木，名于中生。若斫伐此草木，得突吉羅（Dukkata，輕罪）。』

法師曰：『有八種突吉羅（Dukkata，輕罪）罪。』

問：『何謂為八？』

『一者、方便突吉羅（Upaya Dukkata，因方便而起的輕罪），二者、共相突吉羅（Samsarga Dukkata，共同行為引起的輕罪），三者、重物突吉羅（Guru Dukkata，因重物引起的輕罪），四者、非錢突吉羅（A-mudra Dukkata，因非貨幣之物引起的輕罪），五者、毗尼突吉羅（Vinaya Dukkata，因違犯戒律引起的輕罪），六者、知突吉羅（Jnana Dukkata，因知情不報引起的輕罪），七者、白突吉羅（Sveta Dukkata，因白色之物引起的輕罪），八者、聞突吉羅（Shruta Dukkata，因聽聞而起的輕罪）。』

問：『何謂為方便突吉羅（Upaya Dukkata，因方便而起的輕罪）？』

答：『如偷人覓伴及刀斧钁，隨其方便，是名方便突吉羅（Upaya Dukkata，因方便而起的輕罪），若波夜提（Payattika，懺悔罪）處得波夜提（Payattika，懺悔罪）罪，若突吉羅（Dukkata，輕罪）處得突吉羅（Dukkata，輕罪）。共相突吉羅（Samsarga Dukkata，共同行為引起的輕罪）者，若草木于寶藏上生，以刀斧伐之，是名共相突吉羅（Samsarga Dukkata，共同行為引起的輕罪），此中波夜提（Payattika，懺悔罪）突吉羅（Dukkata，輕罪），波夜提（Payattika，懺悔罪）罪悉成突吉羅（Dukkata，輕罪）。何以故？方便偷故。不應捉物者，十種寶、七種谷、種種器仗，若捉者得突吉羅（Dukkata，輕罪），是名不應捉物，得突吉羅（Dukkata，輕罪）。非錢者，一切甘果甘蕉子椰子為初，若捉者得突吉羅（Dukkata，輕罪），是名非錢突吉羅（A-mudra Dukkata，因非貨幣之物引起的輕罪）。毗尼者，若比丘入聚落乞食，坌塵入缽中，不更受而受飲食，受者得突吉羅（Dukkata，輕罪），是名毗尼突吉羅（Vinaya Dukkata，因違犯戒律引起的輕罪）。知突吉羅（Jnana Dukkata，因知情不報引起的輕罪）者，聞人唱已，知而不出罪，得突吉羅（Dukkata，輕罪），是名知突吉羅（Jnana Dukkata，因知情不報引起的輕罪）。白者，若於十白中，以一白得突吉羅（Dukkata，輕罪），是名白突吉羅（Sveta Dukkata，因白色之物引起的輕罪）。聞者，佛語諸比丘：『前亦未現滅，得突吉羅（Dukkata，輕罪），是名聞突吉羅（Shruta Dukkata，因聽聞而起的輕罪）。』此聞共相突吉羅（Samsarga Dukkata，共同行為引起的輕罪）。』

【English Translation】 English version 『Dukkata (minor offense). That which grows in the midst.』

Question: 『What is meant by that which grows in the midst?』

Answer: 『When things are stored for a long time, grass and trees grow on top, this is called that which grows in the midst. If one cuts down this grass and trees, one incurs a Dukkata (minor offense).』

The Dharma Master said: 『There are eight kinds of Dukkata (minor offense) sins.』

Question: 『What are the eight?』

『First, Upaya Dukkata (minor offense arising from means), second, Samsarga Dukkata (minor offense arising from association), third, Guru Dukkata (minor offense arising from heavy objects), fourth, A-mudra Dukkata (minor offense arising from non-currency), fifth, Vinaya Dukkata (minor offense arising from violating the Vinaya), sixth, Jnana Dukkata (minor offense arising from knowing), seventh, Sveta Dukkata (minor offense arising from white objects), eighth, Shruta Dukkata (minor offense arising from hearing).』

Question: 『What is Upaya Dukkata (minor offense arising from means)?』

Answer: 『For example, if a thief seeks companions and knives, axes, and hoes, according to their means, this is called Upaya Dukkata (minor offense arising from means). If in a situation where a Payattika (offense requiring confession) is incurred, then a Payattika (offense requiring confession) is incurred; if in a situation where a Dukkata (minor offense) is incurred, then a Dukkata (minor offense) is incurred. Samsarga Dukkata (minor offense arising from association) is when grass and trees grow on top of a treasure, and one cuts them down with knives and axes, this is called Samsarga Dukkata (minor offense arising from association). In this case, a Payattika (offense requiring confession) Dukkata (minor offense), all Payattika (offense requiring confession) offenses become Dukkata (minor offense). Why? Because of the means of stealing. One should not take things, such as ten kinds of treasures, seven kinds of grains, and various weapons. If one takes them, one incurs a Dukkata (minor offense); this is called not taking things, incurring a Dukkata (minor offense). Non-currency is everything from sweet fruits, bananas, and coconuts onwards. If one takes them, one incurs a Dukkata (minor offense); this is called A-mudra Dukkata (minor offense arising from non-currency). Vinaya is when a Bhikshu enters a village to beg for food, and dust enters the bowl. If he does not change the bowl but receives food, the receiver incurs a Dukkata (minor offense); this is called Vinaya Dukkata (minor offense arising from violating the Vinaya). Jnana Dukkata (minor offense arising from knowing) is when one hears someone announce something and knows about it but does not reveal the offense, one incurs a Dukkata (minor offense); this is called Jnana Dukkata (minor offense arising from knowing). Sveta is if, among ten white things, one obtains one white thing, one incurs a Dukkata (minor offense); this is called Sveta Dukkata (minor offense arising from white objects). Hearing is when the Buddha tells the Bhikshus: 『The previous has not yet appeared and ceased, one incurs a Dukkata (minor offense); this is called Shruta Dukkata (minor offense arising from hearing).』 This hearing is Samsarga Dukkata (minor offense arising from association).』

。何以故？如律本所說，若草木于寶藏上生，若斫伐者，得突吉羅。若正斫伐草木時，而生悔心，即還複本心，因斫伐故得突吉羅，能懺悔者得脫，若無慚愧心，能盡力掘土覓寶藏處，亦得突吉羅。一邊聚者，死土並聚一邊，得突吉羅。前突吉羅滅，若以手磨寶未動，悉得突吉羅，前聚土突吉羅，滅搖者得偷蘭遮。」

法師曰：「突吉羅偷蘭遮，此罪其義云何？突吉羅者，不用佛語，突者惡，吉羅者作，惡作義也，于比丘行中不善，亦名突吉羅。律本中偈：

「『突吉羅罪者，　　其義汝善聽，　　亦名是過失，　　又名為蹉跎，　　如世人作惡，　　或隱或現前，　　說是突吉羅，　　汝等自當知。』

「偷蘭遮者，偷蘭者大，遮者言障善道后墮惡道，於一人前懺悔，諸罪中此罪最大。如律本中偈：

「『說偷蘭遮罪，　　其義汝諦聽，　　於一人前悔，　　受懺者亦一。』

「悔於一人前，此罪最為大。若搖動竟后更生悔心，而作偷蘭遮，懺悔得脫。」

問曰：「十白突吉羅中，云何而得突吉羅？」

答曰：「未羯磨前白竟不捨，得突吉羅。一白羯磨竟不捨，初羯磨竟不捨，隨羯磨不捨，得偷蘭。取離本處者，此比丘以盜心，移轉余處乃至一發，得波羅夷罪。若偏舉

【現代漢語翻譯】現代漢語譯本：為什麼呢？正如律本所說，如果草木生長在寶藏之上，如果有人砍伐這些草木，就會犯突吉羅（Dukkata，一種輕微的罪過）。如果在砍伐草木時，生起後悔之心，立即恢復本來的善心，因為砍伐的緣故，仍然會犯突吉羅，能夠懺悔的人可以解脫，如果沒有慚愧之心，盡力挖掘泥土尋找寶藏，也會犯突吉羅。把挖出的土堆積在一邊，堆積死土在一邊，會犯突吉羅。之前的突吉羅罪過消滅后，如果用手去摩擦寶物但寶物未被移動，每次摩擦都會犯突吉羅，之前堆積泥土的突吉羅罪過消滅后，搖動寶物就會犯偷蘭遮（Thullaccaya，一種較重的罪過）。

法師說：『突吉羅（Dukkata）和偷蘭遮（Thullaccaya），這兩種罪過的含義是什麼呢？突吉羅（Dukkata）的意思是不聽從佛的教誨，『突』是惡的意思，『吉羅』是做的意思，也就是惡作的意思，在比丘的修行中是不善的行為，也叫做突吉羅（Dukkata）。』律本中的偈頌說：

『突吉羅罪過，它的含義你們要好好聽，也叫做過失，又叫做蹉跎，就像世人作惡，或者隱藏或者顯現，這就是突吉羅，你們自己應當知道。』

『偷蘭遮（Thullaccaya）的意思是，『偷蘭』是大的意思，『遮』是說障礙善道，最終墮入惡道，在一個人面前懺悔，在所有的罪過中，這種罪過是最大的。』正如律本中的偈頌所說：

『說偷蘭遮罪，它的含義你們要仔細聽，在一個人面前懺悔，接受懺悔的也只有一個人。』

『在一個人面前懺悔，這種罪過是最大的。如果搖動寶物之後又生起後悔之心，犯了偷蘭遮（Thullaccaya），通過懺悔可以得到解脫。』

有人問：『在十白突吉羅（Dukkata）中，如何會犯突吉羅（Dukkata）呢？』

回答說：『在未進行羯磨（Kamma，佛教儀式）之前，白（宣佈）完畢后不停止，會犯突吉羅（Dukkata）。一白羯磨（Kamma）完畢后不停止，初羯磨（Kamma）完畢后不停止，隨羯磨（Kamma）不停止，會犯偷蘭遮（Thullaccaya）。拿取離開原來位置的東西，如果這個比丘以盜竊的心，移動到其他地方，哪怕是一根頭髮，就會犯波羅夷（Parajika，斷頭罪）。如果只是部分拿起』

【English Translation】 English version: Why is that? As stated in the Vinaya text, if grass or trees grow on top of a treasure, and someone cuts them down, they commit a Dukkata (a minor offense). If, while cutting down the grass or trees, remorse arises, and they immediately return to their original good intention, they still commit a Dukkata because of the cutting. Those who can repent can be liberated, but if they have no sense of shame and exert effort to dig in the soil to find the treasure, they also commit a Dukkata. Piling the excavated soil to one side, piling dead soil to one side, constitutes a Dukkata. After the previous Dukkata is extinguished, if one rubs the treasure with their hand but the treasure is not moved, each rub constitutes a Dukkata. After the previous Dukkata of piling soil is extinguished, shaking the treasure constitutes a Thullaccaya (a more serious offense).

The Dharma Master said: 'What is the meaning of Dukkata and Thullaccaya? Dukkata means not following the Buddha's teachings. 'Duk' means evil, and 'kata' means action, so it means evil action. It is an unwholesome action in the conduct of a Bhikkhu (Buddhist monk), and is also called Dukkata.' The verse in the Vinaya text says:

'The offense of Dukkata, its meaning you should listen to carefully, it is also called a fault, and also called a mistake, like worldly people doing evil, whether hidden or apparent, this is called Dukkata, you should know this yourselves.'

'Thullaccaya means, 'Thulla' means large, and 'ccaya' means obstructing the path of goodness, ultimately falling into the evil path. Repenting before one person, among all offenses, this offense is the greatest.' As the verse in the Vinaya text says:

'Speaking of the offense of Thullaccaya, its meaning you should listen carefully, repenting before one person, and the one who receives the repentance is also only one.'

'Repenting before one person, this offense is the greatest. If, after shaking the treasure, remorse arises, committing a Thullaccaya, one can be liberated through repentance.'

Someone asked: 'Among the ten white Dukkata, how does one commit a Dukkata?'

The answer is: 'Before performing the Kamma (Buddhist ritual), after announcing the white (declaration) and not stopping, one commits a Dukkata. After one white Kamma is completed and not stopping, after the initial Kamma is completed and not stopping, following the Kamma and not stopping, one commits a Thullaccaya. Taking something away from its original place, if this Bhikkhu, with the intention of stealing, moves it to another place, even if it is a single hair, they commit a Parajika (defeat, expulsion from the Sangha). If only partially lifted'

堈一邊未犯都離者，得波羅夷罪。若堈邊豎三柱以繩懸縛，然後鑿土四面及下土，盡得偷蘭遮。若拔一柱二柱，亦偷蘭遮，三柱俱去堈落地者，得波羅夷罪。以繩系堈著樹，然後鑿土擔堈出，隨繩長短未犯，若解繩離樹，得波羅夷；若不解繩斫樹斷者，亦得波羅夷。堈上種樹作志，根生纏裹堈，比丘掘土斷樹根，波夜提突吉羅，如前說。樹根斷，堈隨樹起，未犯。從樹根挑取堈，離樹如毛髮許，得波羅夷。樹倒堈出塵，轉離本處，未犯。從彼離處波羅夷。堈上有石，發石開堈，未犯重，得突吉羅。內器者，堈大不可移轉，將器來取寶得一分，得波羅夷。若堈中有珠冠及金鎖牽頭，出后未離堈，得偷蘭遮，若擷取一分得波羅夷。若滿堈寶，以手搦取手未離處，指迸中一分出，還落堈中，偷蘭遮，若出離堈得波羅夷。有法師解，堈坻取寶已，離堈坻未出堈口，得波羅夷。」

法師曰：「于戒律中宜應從急，一飲得波羅夷者，一飲直一分得波羅夷。又一解分別各異，有大堈重脫不得舉，以口就中飲，口未離堈得偷蘭遮，若離者得波羅夷；若持竹筒飲，入過頸一分，得波羅夷；若口含筒嗽取，口筒俱滿便舉，以手塞筒一頭，以得離堈者，得波羅夷；若以衣擲堈中，吸取堈里酥油，衣以離手得波羅夷。又法師解不然，若以

【現代漢語翻譯】現代漢語譯本：如果有人在埋藏寶物的瓦罐（堈，gāng，瓦罐）旁邊挖掘，但還沒有觸碰到瓦罐，這屬於未犯（未犯，wèi fàn，沒有觸犯戒律）。一旦觸碰到瓦罐，就犯了波羅夷罪（波羅夷罪，bō luó yí zuì，佛教中最重的罪）。如果在瓦罐旁邊豎立三根柱子，用繩子懸掛捆綁瓦罐，然後挖掘瓦罐四周和下方的泥土，全部挖掘完，就犯了偷蘭遮罪（偷蘭遮罪，tōu lán zhē zuì，僅次於波羅夷罪的重罪）。如果拔掉一根或兩根柱子，也犯偷蘭遮罪。如果三根柱子全部移除，瓦罐掉落地面，就犯了波羅夷罪。如果用繩子將瓦罐繫在樹上，然後挖掘泥土，抬著瓦罐離開，在繩子長度範圍內屬於未犯。如果解開繩子，使瓦罐脫離樹木，就犯了波羅夷罪；如果不解開繩子，而是砍斷樹木，也犯波羅夷罪。如果在瓦罐上種植樹木作為標記，樹根生長纏繞瓦罐，比丘（比丘，bǐ qiū，佛教出家男眾）挖掘泥土，砍斷樹根，犯波夜提罪（波夜提罪，bō yè tí zuì，一種較輕的罪）和突吉羅罪（突吉羅罪，tū jí luó zuì，最輕的罪），如前所述。如果樹根斷裂，瓦罐隨著樹木一起被抬起，屬於未犯。如果從樹根處挑取瓦罐，瓦罐離開樹木像毛髮一樣細微的距離，就犯了波羅夷罪。如果樹木倒塌，瓦罐從塵土中顯露出來，滾動離開原來的位置，屬於未犯。從瓦罐離開原來位置的那一刻起，就犯了波羅夷罪。如果瓦罐上有石頭，挪開石頭，打開瓦罐，不犯重罪，犯突吉羅罪。如果是內建的容器，瓦罐太大無法移動，將容器拿來取寶，得到一份，就犯了波羅夷罪。如果瓦罐中有珠冠和金鎖牽頭，取出后還沒有離開瓦罐，犯偷蘭遮罪，如果擷取其中一部分，就犯了波羅夷罪。如果瓦罐裝滿了寶物，用手抓取，手還沒有離開瓦罐，手指縫中掉出一部分，又落回瓦罐中，犯偷蘭遮罪，如果取出離開瓦罐，就犯了波羅夷罪。有法師解釋說，在瓦罐的底部取寶，已經離開了瓦罐的底部，但還沒有出瓦罐口，就犯了波羅夷罪。」法師說：『在戒律中應該從嚴處理，喝一口就犯波羅夷罪的情況，是指喝一口價值一分（分，fēn，古代貨幣單位）的東西就犯波羅夷罪。』又有一種解釋，分別各有不同，如果瓦罐太大太重，無法抬起，用口就著瓦罐飲用，口沒有離開瓦罐，犯偷蘭遮罪，如果離開瓦罐，就犯波羅夷罪；如果用竹筒飲用，竹筒進入頸部以上一分，就犯波羅夷罪；如果口含竹筒，嗽取瓦罐中的酥油，口和竹筒都滿了，便舉起竹筒，用手塞住竹筒一頭，使得竹筒離開瓦罐，就犯波羅夷罪；如果用衣服扔進瓦罐中，吸取瓦罐里的酥油，衣服一旦離開手，就犯波羅夷罪。又有法師解釋說不是這樣，如果用...

【English Translation】 English version: If someone digs near a buried treasure pot (Gang, earthen pot) but hasn't touched it, it's considered 'not an offense' (Wei fan, not violating the precepts). Once the pot is touched, it constitutes a Parajika offense (Parajika, the heaviest offense in Buddhism). If three pillars are erected around the pot, tied with ropes to suspend it, and then the soil around and beneath the pot is dug out completely, it's a Sthulanandana offense (Sthulanandana, a serious offense second only to Parajika). Removing one or two pillars also constitutes a Sthulanandana offense. If all three pillars are removed and the pot falls to the ground, it's a Parajika offense. If the pot is tied to a tree with a rope, and then the soil is dug out, carrying the pot away within the rope's length is 'not an offense'. If the rope is untied, detaching the pot from the tree, it's a Parajika offense; if the rope isn't untied but the tree is cut down, it's also a Parajika offense. If a tree is planted on the pot as a marker, and the roots grow and entwine the pot, and a Bhikkhu (Bhikkhu, a Buddhist monk) digs the soil and cuts the tree roots, it's a Payantika offense (Payantika, a lighter offense) and a Dukkata offense (Dukkata, the lightest offense), as previously described. If the tree roots break and the pot is lifted along with the tree, it's 'not an offense'. If the pot is picked up from the tree roots, and it separates from the tree by a hair's breadth, it's a Parajika offense. If the tree falls and the pot is exposed from the soil, rolling away from its original location, it's 'not an offense'. From the moment it leaves its original location, it's a Parajika offense. If there's a stone on the pot, removing the stone and opening the pot doesn't constitute a major offense, but a Dukkata offense. If it's a built-in container, and the pot is too large to move, bringing a container to take the treasure, and obtaining one share, it's a Parajika offense. If there's a jeweled crown and a golden lock pulling the head inside the pot, taking them out but not yet separating them from the pot, it's a Sthulanandana offense; if a portion of it is cut off, it's a Parajika offense. If the pot is full of treasures, grabbing them with the hand, and before the hand leaves the pot, a portion slips through the fingers and falls back into the pot, it's a Sthulanandana offense; if it's taken out and leaves the pot, it's a Parajika offense. Some Dharma masters explain that taking treasure from the bottom of the pot, having left the bottom but not yet exiting the mouth of the pot, constitutes a Parajika offense." The Dharma master said, 'In the precepts, one should be strict. A case where drinking one sip constitutes a Parajika offense refers to drinking one sip worth one 'fen' (fen, an ancient currency unit). Another explanation is that the distinctions vary. If the pot is too large and heavy to lift, drinking directly from the pot, and the mouth doesn't leave the pot, it's a Sthulanandana offense; if it leaves the pot, it's a Parajika offense. If drinking with a bamboo tube, and the tube enters beyond the neck by one 'fen', it's a Parajika offense; if holding the bamboo tube in the mouth, rinsing and taking the ghee from the pot, and both the mouth and the tube are full, then lifting the tube, and using the hand to block one end of the tube, causing the tube to leave the pot, it's a Parajika offense; if throwing clothing into the pot, absorbing the ghee from the pot, and the clothing leaves the hand, it's a Parajika offense. Another Dharma master explains that it's not like this, if using...

衣擲已，而生悔心未舉，得偷蘭遮，若心不悔者，舉離堈得波羅夷。若擲已，主覺責直，若還直得偷蘭遮，若不還得波羅夷。若比丘自有空堈，外人來以酥油置堈里，比丘以瞋心，捉擲出余處，不犯；若不瞋，以盜心取擲移余處，得波羅夷。若不移余處，便鉆穿堈坻，令酥油一分漏出，得波羅夷。若鉆酥油堈，當鉆時酥油凝強不出，后得日炙，自然融出一分，得波羅夷。若鉆孔大，酥油如膠出，相續不斷出過一分，見已而生悔心，便更取還復堈里，得偷蘭遮，若斷一分在外波羅夷。若移堈置木石欲倒落處者，得波羅夷。主人若以空堈置平正處，未與酥油，擬與酥油，比丘知故，便以大木石支置堈，擬作破想，主人見比丘為此事故，若破時便責備直，若還好若不還得波羅夷。若比丘不作破想，而以種種死屍及大小便內堈里，初未著堈得突吉羅，若以著得偷蘭遮，若著已主人見責備堈直，不還得波羅夷。若不作盜心，但以瞋恚心故，或打破、或火燒、或以水澆，種種方便令主人不得作生活者，得突吉羅，應還主直，若不還得波羅夷。若以沙土石與堈里，以水澆盈滿出外者，堈不復堪用，應還主直，若不還得如前罪。」

法師曰：「地下物今以廣說竟，地上物今當說。地上置物者，于地中或於殿上或山頂上，如是為初

【現代漢語翻譯】現代漢語譯本：如果（比丘）已經扔掉了（東西），但還沒有產生後悔之心，（如果）得到偷蘭遮（罪），如果心中沒有後悔，扔出界外，則得波羅夷（罪）。如果扔掉后，主人發覺並要求賠償，如果歸還了賠償，得偷蘭遮（罪），如果不歸還，得波羅夷（罪）。如果比丘自己有空的容器，外人來用酥油裝在容器里，比丘以嗔恨心，拿起扔到其他地方，不犯戒；如果不嗔恨，以盜心拿走扔到其他地方，得波羅夷（罪）。如果不移到其他地方，就鉆穿容器，讓酥油漏出一部分，得波羅夷（罪）。如果鉆酥油容器，當鉆的時候酥油凝固堅硬出不來，後來被太陽曬，自然融出一部分，得波羅夷（罪）。如果鉆的孔很大，酥油像膠一樣流出，連續不斷地流出一部分，看見后產生後悔之心，就又拿回來放回容器里，得偷蘭遮（罪），如果斷定一部分在外面，得波羅夷（罪）。如果移動容器到木頭或石頭等容易倒塌的地方，得波羅夷（罪）。如果主人把空容器放在平坦的地方，還沒有放酥油，打算放酥油，比丘明知故犯，就用大木頭或石頭支撐容器，想要讓它破損，主人看見比丘這樣做，如果（容器）破損時就要求賠償，如果（比丘）歸還賠償或者不歸還，都得波羅夷（罪）。如果比丘不想要讓它破損，而是把各種屍體以及大小便放在容器里，最初沒有碰到容器，得突吉羅（罪），如果碰到了，得偷蘭遮（罪），如果碰到了，主人看見並要求賠償容器，不歸還，得波羅夷（罪）。如果不以盜心，只是因為嗔恚心，或者打破、或者火燒、或者用水澆，用各種方法讓主人無法以此為生，得突吉羅（罪），應該歸還主人的損失，如果不歸還，得波羅夷（罪）。如果把沙土石頭放到容器里，用水澆滿流出外面，容器不再能使用，應該歸還主人的損失，如果不歸還，得如前面的罪過。

法師說：『地下的東西現在已經廣泛地說完了，地上的東西現在應當說。地上的放置物，在地面上或者在殿堂上或者山頂上，像這樣開始。』

【English Translation】 English version: If (a bhikkhu) has already thrown (something) away, but has not yet generated a feeling of regret, (if he) obtains a thullanacca (offense). If there is no regret in his mind, throwing it beyond the boundary results in a parajika (offense). If after throwing it away, the owner notices and demands compensation, if the compensation is returned, a thullanacca (offense) is obtained; if it is not returned, a parajika (offense) is obtained. If a bhikkhu has his own empty container, and an outsider comes and fills it with ghee, if the bhikkhu, with anger, picks it up and throws it elsewhere, he does not commit an offense; if he is not angry, but with a thieving mind takes it and throws it elsewhere, he obtains a parajika (offense). If he does not move it elsewhere, but drills through the container, causing a portion of the ghee to leak out, he obtains a parajika (offense). If he drills a ghee container, and when drilling, the ghee is congealed and hard and does not come out, but later it is exposed to the sun and naturally melts and a portion flows out, he obtains a parajika (offense). If the drilled hole is large, and the ghee flows out like glue, continuously flowing out a portion, and upon seeing this, he generates a feeling of regret, and then takes it back and puts it back into the container, he obtains a thullanacca (offense); if a portion is determined to be outside, he obtains a parajika (offense). If he moves the container to a place where wood or stones are likely to collapse, he obtains a parajika (offense). If the owner places an empty container in a flat place, and has not yet put ghee in it, intending to put ghee in it, and the bhikkhu knowingly does so, and supports the container with large wood or stones, intending to cause it to break, and the owner sees the bhikkhu doing this, if (the container) breaks and he demands compensation, whether (the bhikkhu) returns the compensation or does not return it, he obtains a parajika (offense). If the bhikkhu does not intend to cause it to break, but puts various corpses and excrement and urine into the container, initially without touching the container, he obtains a dukkata (offense); if he touches it, he obtains a thullanacca (offense); if he touches it, and the owner sees it and demands compensation for the container, and it is not returned, he obtains a parajika (offense). If not with a thieving mind, but only because of anger, either breaking it, or burning it with fire, or pouring water on it, using various methods to prevent the owner from making a living from it, he obtains a dukkata (offense), and should return the owner's losses; if he does not return it, he obtains a parajika (offense). If he puts sand and stones into the container, and pours water to fill it and it flows out, and the container is no longer usable, he should return the owner's losses; if he does not return it, he obtains the same offense as before.

The Dharma Master said: 'Things underground have now been extensively discussed, and things above ground should now be discussed. Things placed above ground, on the ground or in a temple or on a mountain top, begin in this way.'

，若置是諸處不藏者，是名地上置物，或聚或散以器盛。」

法師曰：「前已廣明，此義今當總說。或以手搦取，汝自當知。酥油、蜜、乳酪，如水流無異，汝自當知。物之輕重，金鎖珠貫及長白㲲，若移離本處如毛髮，得波羅夷。」此是地上品竟。

「虛空物者，孔雀為初，于孔雀中有六種處，何謂為六？一者、孔雀口，二者、尾，三者、兩翅，四者、腳，五者、背，六者、冠。若比丘：『我欲盜取虛空中孔雀。』孔雀欲飛，比丘目前立住，孔雀既見比丘不能得飛，舒翅而住，比丘得突吉羅，舉手觸之亦得突吉羅；若搖動孔雀者，亦得偷蘭遮，若捉牽尾離頭處，得波羅夷。傍牽左翅過右翅，得波羅夷，上下亦爾。若孔雀于空中下就比丘一一身份住，若在右手，比丘以盜心，回還左手離本處，得波羅夷；若自飛度不犯。以盜心將去，初舉一步，得偷蘭遮，第二步竟得波羅夷。若孔雀在地，比丘盜心取他人孔雀，若捧孔雀一一身份，未離地得偷蘭遮，若盡舉身份悉離地者，得波羅夷罪。若孔雀在籠，若盜心偷孔雀，而合籠將去，隨分多少得罪。若孔雀在園中食，以盜心驅出孔雀過門，得重罪，盜心捉孔雀擲園外，得波羅夷罪。若孔雀在聚落中，盜心驅出聚落界，得波羅夷。若孔雀自遊行，或至寺中或至空地

【現代漢語翻譯】現代漢語譯本：如果放置這些東西的地方不是它們通常存放的地方，這就叫做『地上置物』，無論是聚集在一起還是分散開來，或者用容器盛放。'

法師說：『前面已經詳細說明，現在我來總括地說。如果用手去拿取，你自己應當知道。酥油、蜜、乳酪，像水一樣流動沒有差別，你自己應當知道。物品的輕重，金鎖、珠串以及長長的白色毛織品，如果移動離開原來的地方像毛髮一樣細微，就犯了波羅夷罪。』這是地上品結束。

『虛空中的物品，以孔雀為開始，在孔雀中有六個部位，哪六個呢？一是孔雀的嘴，二是尾巴，三是兩隻翅膀，四是腳，五是背，六是頭冠。如果比丘想盜取虛空中的孔雀，孔雀想要飛，比丘站在孔雀前面擋住，孔雀看到比丘不能飛走，展開翅膀停住，比丘得突吉羅罪，舉手觸控孔雀也得突吉羅罪；如果搖動孔雀，就得偷蘭遮罪，如果抓住孔雀的尾巴使之離開頭部，就得波羅夷罪。從旁邊拉左邊的翅膀超過右邊的翅膀，得波羅夷罪，上下方向也是一樣。如果孔雀在空中落到比丘的各個身體部位，如果在右手上，比丘以盜心將孔雀移到左手並使之離開原來的位置，得波羅夷罪；如果孔雀自己飛過去就不犯戒。如果以盜心將孔雀拿走，初舉起一步，得偷蘭遮罪，第二步結束就得波羅夷罪。如果孔雀在地上，比丘以盜心拿走他人的孔雀，如果捧起孔雀的各個身體部位，沒有離開地面得偷蘭遮罪，如果完全舉起孔雀的整個身體使之離開地面，就得波羅夷罪。如果孔雀在籠子里，如果以盜心偷孔雀，連同籠子一起拿走，根據拿走的多少而定罪。如果孔雀在園中吃東西，以盜心驅趕孔雀出園門，得重罪，以盜心抓住孔雀扔到園外，得波羅夷罪。如果孔雀在聚落中，以盜心驅趕孔雀出聚落的邊界，得波羅夷罪。如果孔雀自己走動，或者到寺廟中或者到空地

【English Translation】 English version: 'If these things are placed where they are not usually kept, it is called 'objects placed on the ground,' whether gathered together or scattered, or placed in containers.'

The Dharma master said: 'I have already explained this in detail, and now I will summarize it. If you take it with your hand, you should know it yourself. Ghee, honey, milk, and cheese, flowing like water without difference, you should know it yourself. The weight of the object, gold locks, strings of beads, and long white woolen fabrics, if moved away from their original place as fine as a hair, one commits a Pārājika offense.' This is the end of the chapter on objects on the ground.

'Objects in the sky, beginning with the peacock (Kongque), there are six parts in the peacock, what are the six? First, the peacock's mouth, second, the tail, third, the two wings, fourth, the feet, fifth, the back, sixth, the crest. If a Bhikṣu (Biqiu: Buddhist monk) thinks: 'I want to steal the peacock in the sky.' If the peacock wants to fly, and the Bhikṣu stands in front of it, the peacock sees that the Bhikṣu cannot fly away, spreads its wings and stops, the Bhikṣu commits a Tukkrila (Dujiluo: minor offense), and touching the peacock with his hand also incurs a Tukkrila offense; if he shakes the peacock, he commits a Sthūlātyaya (Tou lanzhe: serious offense), if he grabs the peacock's tail and separates it from the head, he commits a Pārājika offense. Pulling the left wing sideways past the right wing incurs a Pārājika offense, and the same is true for up and down. If the peacock lands on the Bhikṣu's various body parts in the air, if it is on the right hand, and the Bhikṣu, with the intention to steal, moves it to the left hand and away from its original place, he commits a Pārājika offense; if the peacock flies over by itself, there is no offense. If he takes the peacock away with the intention to steal, taking the first step incurs a Sthūlātyaya offense, and completing the second step incurs a Pārājika offense. If the peacock is on the ground, and the Bhikṣu steals another person's peacock with the intention to steal, if he holds up the various parts of the peacock's body without lifting it off the ground, he commits a Sthūlātyaya offense, and if he completely lifts the entire body of the peacock off the ground, he commits a Pārājika offense. If the peacock is in a cage, if he steals the peacock with the intention to steal, and takes the cage away with it, he commits an offense according to the amount taken. If the peacock is eating in the garden, and he drives the peacock out of the garden gate with the intention to steal, he commits a serious offense, and if he grabs the peacock and throws it out of the garden with the intention to steal, he commits a Pārājika offense. If the peacock is in a village, and he drives the peacock out of the village boundary with the intention to steal, he commits a Pārājika offense. If the peacock moves by itself, or goes to a temple or to an open space

，比丘以盜心，或持杖或捉石木擲孔雀，若孔雀驚怖飛向林中，或在屋上或還本處，未得罪。若盜心故驅，若離地一發，得波羅夷罪。如是一切諸鳥犯不犯，與孔雀無異。

「衣者，迴風所吹上虛空中，比丘以盜心，捉一一衣分，得突吉羅。若捉衣動偷蘭遮，離本處波羅夷。此衣與孔雀無異，若衣從虛空落地，比丘手捉取，得突吉羅，離本處犯重罪。墮落物者，諸人以寶物莊嚴其身，寶物墮落不自覺知，比丘遙見此物從虛空下，以盜心捉取此寶，離地一發得波羅夷。若袈裟墮落如前說無異。」虛空中物廣說竟。

「若床上置種種諸物，有可捉有不可捉，此事如地上諸物說無異。若合床將去離本處，汝自當知。若袈裟在衣架者，若比丘盜心，取架上袈裟，離本處得重罪，不關兩頭離本處亦得罪，蕩至兩頭亦犯罪，合架將去得重罪。若袈裟結著衣架，蕩著兩頭偷蘭遮，解結將去波羅夷。若比丘以袈裟系四角作承塵，比丘盜心解一角乃至三角，悉得偷蘭遮，若解四角波羅夷。若袈裟置架上，一頭在架上、一頭著地，一頭離架、未離地，偷蘭遮，一頭離地未離架，亦偷蘭遮，若離架離地，波羅夷。

「若比丘以衣囊及諸雜物懸置鉤上，若比丘盜心，捧囊未離鉤偷蘭遮，出鉤外得波羅夷罪。若比丘以衣囊置橛

【現代漢語翻譯】現代漢語譯本：如果一個比丘（佛教僧侶）以盜竊的心，或者拿著棍子，或者拿著石頭木頭去投擲孔雀（一種鳥），如果孔雀因為驚嚇而飛向樹林中，或者飛到屋頂上，或者飛回原來的地方，這不算犯罪。如果因為盜竊的心而驅趕孔雀，如果孔雀離開地面一發（極短的距離），就犯了波羅夷罪（最重的罪）。像這樣，所有鳥類的犯戒與不犯戒，都和孔雀的情況沒有區別。

『衣服』的情況是，如果衣服被風吹到空中，比丘以盜竊的心，抓住衣服的每一部分，會犯突吉羅罪（輕罪）。如果抓住衣服並移動，犯偷蘭遮罪（中等罪），如果離開原來的地方，就犯波羅夷罪。這件衣服和孔雀的情況沒有區別，如果衣服從空中掉落到地上，比丘用手去拿，會犯突吉羅罪，如果離開原來的地方，就犯重罪。關於掉落的物品，如果有人用寶物裝飾自己的身體，寶物掉落了自己沒有察覺，比丘遠遠地看到這個寶物從空中掉落，以盜竊的心去拿取這個寶物，如果離開地面一發（極短的距離），就犯波羅夷罪。如果袈裟（僧侶的法衣）掉落，和前面說的情況沒有區別。』關於虛空中物品的廣泛說明到此結束。

『如果床上放置著各種各樣的物品，有可以拿取的，有不可以拿取的，這件事和地上物品的情況沒有區別。如果連床一起拿走，離開了原來的地方，你自己應該知道會犯什麼罪。如果袈裟在衣架上，如果比丘以盜竊的心，從衣架上拿走袈裟，離開了原來的地方，就犯重罪，和兩頭（指袈裟的兩端）沒有關係，離開了原來的地方也犯罪，盪到兩頭也犯罪，連衣架一起拿走就犯重罪。如果袈裟結在衣架上，盪到兩頭犯偷蘭遮罪，解開結拿走就犯波羅夷罪。如果比丘用袈裟繫在四個角上作為承塵（天花板），比丘以盜竊的心解開一個角，乃至三個角，都犯偷蘭遮罪，如果解開四個角，就犯波羅夷罪。如果袈裟放在衣架上，一頭在衣架上，一頭在地上，一頭離開衣架，沒有離開地面，犯偷蘭遮罪，一頭離開地面，沒有離開衣架，也犯偷蘭遮罪，如果離開衣架，離開地面，就犯波羅夷罪。

『如果比丘用衣囊以及各種雜物懸掛在鉤子上，如果比丘以盜竊的心，捧起衣囊，沒有離開鉤子，犯偷蘭遮罪，拿出鉤子外面，就犯波羅夷罪。如果比丘把衣囊放在木樁上

【English Translation】 English version: If a Bhikkhu (Buddhist monk), with a thieving mind, either holding a stick or grasping a stone or wood, throws it at a peacock (a type of bird), and if the peacock, startled, flies into the forest, or onto a roof, or returns to its original place, this is not an offense. If, with a thieving mind, he drives the peacock away, and if it leaves the ground by a hair's breadth, he commits a Pārājika offense (the most severe offense). In this way, the offenses and non-offenses concerning all birds are no different from those concerning the peacock.

『In the case of clothing,』 if clothing is blown into the empty space by the wind, and a Bhikkhu, with a thieving mind, grasps each part of the clothing, he commits a Thullaccaya offense (a minor offense). If he grasps the clothing and moves it, he commits a Thullananda offense (a moderate offense), and if it leaves its original place, he commits a Pārājika offense. This clothing is no different from the peacock. If the clothing falls from the empty space to the ground, and the Bhikkhu takes it with his hand, he commits a Thullaccaya offense; if it leaves its original place, he commits a grave offense. Regarding fallen objects, if people adorn their bodies with jewels, and the jewels fall without their knowledge, and a Bhikkhu sees this object falling from the empty space from afar, and takes it with a thieving mind, if it leaves the ground by a hair's breadth, he commits a Pārājika offense. If a Kasaya (monk's robe) falls, it is no different from what was said before.』 The extensive explanation of objects in empty space ends here.

『If various objects are placed on a bed, some that can be taken and some that cannot, this matter is no different from the case of objects on the ground. If the bed is taken away together, leaving its original place, you should know for yourself what offense is committed. If a Kasaya is on a clothes rack, and a Bhikkhu, with a thieving mind, takes the Kasaya from the rack, leaving its original place, he commits a grave offense. It does not matter about the two ends (referring to the two ends of the Kasaya); leaving its original place is also an offense, swinging to both ends is also an offense, and taking the rack together is a grave offense. If the Kasaya is tied to the clothes rack, swinging to both ends is a Thullananda offense, and untying the knot and taking it away is a Pārājika offense. If a Bhikkhu uses a Kasaya to tie the four corners as a canopy, and the Bhikkhu, with a thieving mind, unties one corner, or even three corners, he commits a Thullananda offense. If he unties all four corners, he commits a Pārājika offense. If a Kasaya is placed on a rack, one end on the rack and one end on the ground, one end leaving the rack but not leaving the ground, he commits a Thullananda offense; one end leaving the ground but not leaving the rack, he also commits a Thullananda offense; if it leaves the rack and leaves the ground, he commits a Pārājika offense.

『If a Bhikkhu hangs a bag of clothes and various miscellaneous items on a hook, and the Bhikkhu, with a thieving mind, lifts the bag without leaving the hook, he commits a Thullananda offense; taking it outside the hook, he commits a Pārājika offense. If a Bhikkhu places a bag of clothes on a peg

上，比丘盜心取離橛，未離壁偷蘭遮，離壁未離橛亦偷蘭遮，若離橛離壁波羅夷。又以衣囊及諸雜物置橛上，比丘盜心欲舉取，脫落肩上，若心悔還安橛上，偷蘭遮，若重起盜心將去，波羅夷。若從橛舉物，重不能勝，落地偷蘭遮，若就地取將去波羅夷。」

問曰：「以何為橛？」

答曰：「長一肘鉆頭釘著壁，曲橛、象牙橛，一切諸橛亦復如是。若衣物在樹上，比丘以盜心取，輕重如橛上廣說。若衣在果樹上，比丘盜心搖樹取衣衣未落，比丘見果起盜心，若搖果落，直一分波羅夷，若衣果並不落，偷蘭遮。」懸物品竟。

「水處者，安置水中，畏官為初。藏置水中物，於水中不敗，銅器為初。水處者，池為初。若物置不流水中，物亦停住，若比丘以盜心水中覓物，于淺處覓，去時步步得突吉羅，若深處隨作方便，得突吉羅。入水者，沒頭為初。若未至物處，或見毒蛇大魚及鱷種種惡獸，見已怖走失無罪。」

法師曰：「捉物為初，如前說無異，汝自當知。處者，捉物六處，四邊及上下，是為六處。若池中者，蓮華為初。若比丘以盜心取華，隨直多少結罪，若折華時藕糸未斷，亦波羅夷。若盜心取藕掘地，罪輕重如前說。若水上置種種雜物，比丘以盜心要期牽物，至某處某處當取，牽未離處

【現代漢語翻譯】現代漢語譯本：上，如果比丘以盜心拿取離開木橛的物品，但物品還未離開墻壁，則犯偷蘭遮罪（Sthulanacitta，一種較重的罪）；如果物品離開了墻壁但未離開木橛，也犯偷蘭遮罪；如果物品既離開了木橛又離開了墻壁，則犯波羅夷罪（Parajika，斷頭罪，最重的罪）。又如果比丘將衣囊以及各種雜物放在木橛上，以盜心想要拿走，但物品從肩膀上滑落，如果比丘心生後悔又將物品放回木橛上，則犯偷蘭遮罪；如果重新生起盜心並將物品拿走，則犯波羅夷罪。如果從木橛上拿起物品，但因太重而無法承受，物品掉落在地上，則犯偷蘭遮罪；如果到地上撿起物品並拿走，則犯波羅夷罪。問：『什麼算是木橛？』答：『長度為一肘，帶有鉆頭的釘子釘在墻上，彎曲的木橛、象牙制的木橛，一切諸如此類的木橛都算。如果衣物在樹上，比丘以盜心拿取，其罪的輕重如前面關於木橛上物品的廣說。如果衣物在果樹上，比丘以盜心搖晃樹木以取衣物，但衣物未掉落，比丘又看到果實而生起盜心，如果搖晃果實掉落，價值達到一分錢則犯波羅夷罪；如果衣物和果實都沒有掉落，則犯偷蘭遮罪。』懸掛物品的情況結束。『水處』是指將物品放置在水中，最初是害怕官府發現。藏在水中的物品，在水中不會腐爛，最初是指銅器。『水處』，最初是指池塘。如果物品被放置在不流動的水中，物品也會停留在那裡，如果比丘以盜心在水中尋找物品，在淺水處尋找，每走一步都犯突吉羅罪（Dukkata，一種輕罪）；如果在深水處，根據所採取的手段，犯突吉羅罪。進入水中，最初是指沒過頭頂。如果還未到達物品所在之處，或者看到毒蛇、大魚以及鱷魚等各種惡獸，看到后害怕逃走，則無罪。法師說：『拿取物品為最初的動作，如前面所說沒有不同，你應該自己明白。處所，拿取物品有六個處所，四個邊以及上下，這就是六個處所。如果是池塘中，最初是指蓮花。如果比丘以盜心拿取蓮花，根據價值多少來判定罪行，如果折斷蓮花時藕絲未斷，也犯波羅夷罪。如果以盜心拿取蓮藕並挖掘土地，罪行的輕重如前面所說。如果在水上放置各種雜物，比丘以盜心約定好牽引物品，到某個地方某個地方再拿取，在牽引物品未離開原處時

【English Translation】 English version: Furthermore, if a Bhikkhu (monk) with a thieving mind takes something detached from a peg, but not yet detached from the wall, it is a Sthulanacitta (a serious offense). If it is detached from the wall but not yet detached from the peg, it is also a Sthulanacitta. If it is detached from both the peg and the wall, it is a Parajika (defeat, the most severe offense, leading to expulsion). Moreover, if a Bhikkhu places a robe bag and various other items on a peg, and with a thieving mind intends to take them, but they slip from his shoulder, if he repents and places them back on the peg, it is a Sthulanacitta. If he re-arises with a thieving mind and takes them away, it is a Parajika. If he lifts an item from the peg, but cannot bear the weight and it falls to the ground, it is a Sthulanacitta. If he picks it up from the ground and takes it away, it is a Parajika. Question: 'What is considered a peg?' Answer: 'A peg that is one cubit in length, with a pointed end, nailed to the wall; curved pegs, ivory pegs, all such pegs are considered as such. If clothing is on a tree, and a Bhikkhu takes it with a thieving mind, the severity of the offense is as broadly explained above regarding items on a peg. If clothing is on a fruit tree, and a Bhikkhu with a thieving mind shakes the tree to take the clothing, but the clothing does not fall, and the Bhikkhu then sees fruit and develops a thieving mind, if he shakes the fruit and it falls, and the value is one '分' (fen, a unit of currency), it is a Parajika; if neither the clothing nor the fruit falls, it is a Sthulanacitta.' The section on suspended items is concluded. 'A water place' refers to placing items in water, initially out of fear of officials. Items hidden in water, which do not decay in water, initially refer to copper vessels. 'A water place' initially refers to a pond. If an item is placed in non-flowing water, the item will remain there. If a Bhikkhu with a thieving mind searches for items in the water, searching in shallow water, each step taken incurs a Dukkata (misdeed, a minor offense). If in deep water, depending on the means employed, a Dukkata is incurred. Entering the water, initially refers to submerging the head. If, before reaching the item, one sees poisonous snakes, large fish, or crocodiles and various other fierce creatures, and flees in fear, there is no offense. The Dharma Master said: 'Taking an item is the initial action, as previously explained, there is no difference; you should understand this yourself. A place, taking an item has six places: the four sides, as well as above and below, these are the six places. If it is in a pond, initially it refers to a lotus flower. If a Bhikkhu with a thieving mind takes a lotus flower, the offense is determined by the value. If, when breaking off the lotus flower, the lotus root threads are not broken, it is also a Parajika. If with a thieving mind one takes lotus roots and digs the earth, the severity of the offense is as previously explained. If various items are placed on the water, and a Bhikkhu with a thieving mind makes a plan to pull the items, to a certain place, and then take them, while pulling the items before they leave the original place,

偷蘭遮，若舉離水處一發波羅夷。若華束在水中漬，若盜心解束，偷蘭遮，離束波羅夷。六處境界如前說。若盜心拔華，根未斷盡偷蘭遮，根斷盡波羅夷。若池干無水，掘華四邊斷根偷蘭遮，離本處隨直多少結罪。若池中有魚，魚有主，一池水中是其處，若比丘以盜心鉤取，或網取或安魚笱，魚未入突吉羅，魚入者偷蘭遮，若舉魚離水波羅夷。若魚跳出網上岸偷蘭遮，從岸上取離處，隨直多少結罪，龜鱉亦如是。若比丘盜心欲取魚，池大捉不能得，掘作小池引魚令入，若魚入小池突吉羅，若從小池取魚捉不得，魚還入大池偷蘭遮，若魚未至小池，亦偷蘭遮。若從瀆中及小池中取離處，隨直多少結罪。若池水涸欲盡，魚並聚一處，他與藥魚死，比丘不知，作糞掃取不犯；若知有主、盜心取，隨直多少結罪；若魚主責直應還，不還犯罪；若魚主取魚竟無守護心，比丘以盜心取偷蘭遮。」

法師曰：「此罪輕重如前說，汝自當知。」水品竟。

「船者，凡用渡江乃至用繩，此中凡能載物，盡名為船。于船中有人無人及諸雜物，如前說，若比丘以盜心欲偷船覆，自念言：『我欲取船無伴，我今覓伴去。』捉搖如前說。解繩者，若解繩，繩未離處突吉羅，繩離處偷蘭遮波羅夷。」

法師曰：「我今廣說。若系

【現代漢語翻譯】現代漢語譯本：偷蘭遮（Sthūlātyaya，一種罪名），如果從離開水的地方拿起一根草，犯偷蘭遮罪。如果花束浸在水中，如果以盜竊的心理解開花束，犯偷蘭遮罪；如果花束離開原來的位置，犯波羅夷（Pārājika，斷頭罪）。六種感官的境界如前所述。如果以盜竊的心拔花，根沒有完全斷掉，犯偷蘭遮罪；根完全斷掉，犯波羅夷罪。如果池塘乾涸沒有水，挖掘花朵，四面切斷根，犯偷蘭遮罪；如果花朵離開原來的地方，根據價值多少來定罪。如果池塘里有魚，魚有主人，整個池塘都是他的地方，如果比丘以盜竊的心用鉤子鉤取，或者用網捕撈，或者放置魚笱（捕魚的竹器），魚沒有進入魚笱，犯突吉羅（Duṣkṛta，輕罪）；魚進入魚笱，犯偷蘭遮罪；如果拿起魚離開水面，犯波羅夷罪。如果魚跳出網落在岸上，犯偷蘭遮罪；從岸上拿走離開原來的地方，根據價值多少來定罪，龜鱉也一樣。如果比丘以盜竊的心想要抓魚，池塘太大無法捉到，挖掘成小池塘引誘魚進入，如果魚進入小池塘，犯突吉羅罪；如果從小池塘抓魚沒有捉到，魚又回到大池塘，犯偷蘭遮罪；如果魚還沒有到小池塘，也犯偷蘭遮罪。如果從水溝中或小池塘中拿走離開原來的地方，根據價值多少來定罪。如果池塘的水乾涸快要沒有了，魚都聚集在一個地方，別人用藥毒死了魚，比丘不知道，當作糞便掃走，不犯戒；如果知道有主人，以盜竊的心拿走，根據價值多少來定罪；如果魚的主人索要價值應該歸還，不歸還就犯罪；如果魚的主人抓完魚后沒有守護的心，比丘以盜竊的心拿走，犯偷蘭遮罪。

法師說：『這些罪的輕重如前面所說，你們自己應當知道。』水品結束。

『船，凡是用來渡江乃至用到繩子，這裡凡是能夠載物的，都叫做船。在船中有人或沒有人以及各種雜物，如前面所說，如果比丘以盜竊的心想要偷船使船翻覆，自己想：『我想要偷船沒有同伴，我現在去找同伴去。』捉住搖晃如前面所說。解開繩子，如果解開繩子，繩子沒有離開原來的地方，犯突吉羅罪；繩子離開原來的地方，犯偷蘭遮波羅夷罪。』

法師說：『我現在廣泛地解說。如果系...

【English Translation】 English version: Sthūlātyaya (a type of offense): If one picks a blade of grass from a place away from water, it is a Sthūlātyaya offense. If a bouquet is soaked in water, and if one unties the bouquet with the intention to steal, it is a Sthūlātyaya offense; if the bouquet is moved from its original place, it is a Pārājika (a major offense leading to expulsion). The six sense realms are as previously described. If one pulls out a flower with the intention to steal, and the root is not completely severed, it is a Sthūlātyaya offense; if the root is completely severed, it is a Pārājika offense. If a pond is dry and without water, and one digs around a flower, cutting its roots on all sides, it is a Sthūlātyaya offense; if the flower is moved from its original place, the offense is determined by its value. If there are fish in the pond, and the fish have an owner, the entire pond is their territory; if a Bhikṣu (monk) uses a hook to catch them with the intention to steal, or uses a net, or places a fish trap (bamboo fish trap), if the fish do not enter the trap, it is a Duṣkṛta (minor offense); if the fish enter the trap, it is a Sthūlātyaya offense; if one lifts the fish out of the water, it is a Pārājika offense. If a fish jumps out of the net and onto the shore, it is a Sthūlātyaya offense; if one takes it from the shore and moves it from its original place, the offense is determined by its value, and the same applies to turtles and soft-shelled turtles. If a Bhikṣu wants to catch fish with the intention to steal, but the pond is too large to catch them, and he digs a small pond to lure the fish in, if the fish enter the small pond, it is a Duṣkṛta offense; if he tries to catch the fish from the small pond but fails, and the fish return to the large pond, it is a Sthūlātyaya offense; if the fish have not yet reached the small pond, it is also a Sthūlātyaya offense. If one takes something from a ditch or a small pond and moves it from its original place, the offense is determined by its value. If the water in a pond is drying up and almost gone, and the fish are all gathered in one place, and someone else poisons the fish, and the Bhikṣu does not know, and sweeps them away as refuse, he does not commit an offense; if he knows they have an owner and takes them with the intention to steal, the offense is determined by their value; if the owner of the fish demands compensation, it should be returned, and failure to do so is an offense; if the owner of the fish has finished catching the fish and has no intention of guarding them, and the Bhikṣu takes them with the intention to steal, it is a Sthūlātyaya offense.

The Dharma Master said: 'The severity of these offenses is as previously described, you should know this yourselves.' The Water Section ends.

'Boats, anything used to cross a river, even ropes, anything that can carry things is called a boat. Whether there are people or no people and various objects in the boat, as previously described, if a Bhikṣu wants to steal a boat with the intention to capsize it, and thinks to himself: 'I want to steal the boat but have no companion, I will go find a companion.' Grasping and shaking it is as previously described. Untying the rope, if one unties the rope and the rope does not leave its original place, it is a Duṣkṛta offense; if the rope leaves its original place, it is a Sthūlātyaya Pārājika offense.'

The Dharma Master said: 'I will now explain in detail. If tying...'

船在急水，若斷繩，船未離處偷蘭遮，若船離處波羅夷。若不流水中，先離處后斷繩，繩斷波羅夷。若船在陸地，離處波羅夷。若以兩木支船，盜心去一木偷蘭遮，去兩木船落地波羅夷。若船在陸地，比丘以盜心，長索絞車牽離處偷蘭遮，離處解繩波羅夷。若船在水不繫，比丘以盜心上，意欲向東、風吹向西，偷蘭遮，若起盜心隨所至處取波羅夷。若悔心，為風所吹，更還本處，主索應還，若不還主波羅夷。」船品竟。

「乘者，車為初。車貯雜物，有識無識如前說。若車貯谷，比丘以盜心用器碗取，器未離處偷蘭遮，器離處者波羅夷。若車重不能牽，覓牛欲牽，初覓牛突吉羅，得牛牽車，牛舉一腳偷蘭遮，牛舉四腳波羅夷。若意欲向南，牛向東西偷蘭遮，若復還本路波羅夷。若懸車在壁，盜心取犯；不犯，如懸缽囊無異。」乘品竟。

「戴物者，以頭戴之。」

法師曰：「我欲釋此義。頭者，從咽喉后、髮際以上，是名為頭。若諸雜物在上，悉名頭戴。從咽喉髮際以下，名之為肩。若腋以下腹以上，是名荷捉突吉羅，余如前受寄頭戴物說。余肩腹境界亦如是，此次第句義，易可解耳。」戴物品竟。

「園者，華園果園，生諸香草，比丘以盜心掘取，隨直多少結罪。若園中樹皮盜心剝取，隨

【現代漢語翻譯】現代漢語譯本：『船在急流中，如果斷了繩子，船還沒有離開原來的地方，犯偷蘭遮罪（Thullaccaya，一種較輕的罪名）；如果船離開了原來的地方，犯波羅夷罪（Parajika，最重的罪名，會被逐出僧團）。如果不在流水中，先離開原來的地方后斷繩子，繩子斷了犯波羅夷罪。如果船在陸地上，離開了原來的地方，犯波羅夷罪。如果用兩根木頭支撐船，以盜竊的心拿走一根木頭，犯偷蘭遮罪；拿走兩根木頭，船落地，犯波羅夷罪。如果船在陸地上，比丘以盜竊的心，用長繩絞車牽引，船離開原來的地方，犯偷蘭遮罪；船離開原來的地方，解開繩子，犯波羅夷罪。如果船在水中沒有繫繩子，比丘以盜竊的心登上船，意圖向東，風卻吹向西，犯偷蘭遮罪；如果生起盜竊的心，隨著船到達的地方，拿走船，犯波羅夷罪。如果後悔了，被風吹回原來的地方，應該把船還給主人，如果不還給主人，犯波羅夷罪。』船品結束。

『乘坐的工具，車是開始。車裡裝載著各種物品，有生命的和沒有生命的，如前面所說。如果車裡裝載著穀物，比丘以盜竊的心用器皿或碗取穀物，器皿還沒有離開原來的地方，犯偷蘭遮罪；器皿離開了原來的地方，犯波羅夷罪。如果車太重不能拉動，尋找牛來拉車，剛開始尋找牛，犯突吉羅罪（Dukkata，一種較輕的罪名）；找到牛拉車，牛抬起一隻腳，犯偷蘭遮罪；牛抬起四隻腳，犯波羅夷罪。如果意圖向南，牛卻向東或西，犯偷蘭遮罪；如果又回到原來的路，犯波羅夷罪。如果車懸掛在墻壁上，以盜竊的心拿取，犯戒；如果不犯戒，就像懸掛缽囊一樣沒有區別。』乘品結束。

『戴東西的人，用頭戴東西。』

法師說：『我想要解釋這個意義。頭，是從咽喉後面、髮際以上，這叫做頭。如果各種物品在上面，都叫做頭戴。從咽喉髮際以下，叫做肩膀。如果腋下到腹部以上，這叫做荷捉，犯突吉羅罪，其餘的如前面接受寄託的頭戴物品所說。其餘肩膀和腹部的界限也是這樣，這次第句義，容易理解。』戴物品結束。

『園，是花園、果園，生長各種香草，比丘以盜竊的心挖掘拿取，根據價值多少來定罪。如果園中的樹皮，以盜竊的心剝取，根據價值多少來定罪。

【English Translation】 English version: 'If a boat is in rapid water, and the rope breaks, if the boat has not left its original place, it is a Thullaccaya (a minor offense); if the boat has left its original place, it is a Parajika (the most serious offense, leading to expulsion from the Sangha). If it is not in flowing water, and it leaves its original place before the rope breaks, breaking the rope is a Parajika. If the boat is on land, leaving its original place is a Parajika. If two pieces of wood support the boat, taking away one piece with the intention to steal is a Thullaccaya; taking away both pieces, causing the boat to fall, is a Parajika. If the boat is on land, and a bhikkhu (monk) uses a long rope winch with the intention to steal, pulling it away from its original place is a Thullaccaya; untying the rope after it has left its original place is a Parajika. If the boat is in the water and not tied, and a bhikkhu boards it with the intention to steal, intending to go east but the wind blows it west, it is a Thullaccaya; if he has the intention to steal and takes the boat wherever it goes, it is a Parajika. If he repents and is blown back to the original place by the wind, he should return the boat to its owner; if he does not return it to the owner, it is a Parajika.' The chapter on boats ends.

'Regarding conveyances, the cart is the beginning. The cart is loaded with various items, animate and inanimate, as previously described. If the cart is loaded with grain, and a bhikkhu takes grain with a vessel or bowl with the intention to steal, if the vessel has not left its original place, it is a Thullaccaya; if the vessel has left its original place, it is a Parajika. If the cart is too heavy to pull, and he seeks an ox to pull it, initially seeking the ox is a Dukkata (a minor offense); obtaining the ox and pulling the cart, if the ox lifts one foot, it is a Thullaccaya; if the ox lifts all four feet, it is a Parajika. If the intention is to go south, but the ox goes east or west, it is a Thullaccaya; if it returns to the original path, it is a Parajika. If the cart is hanging on the wall, taking it with the intention to steal is an offense; if there is no intention to steal, it is no different from hanging a bowl bag.' The chapter on conveyances ends.

'Those who carry things, carry them on their heads.'

The Dharma Master said, 'I wish to explain this meaning. The head is from the back of the throat to above the hairline; this is called the head. If various items are on top of it, all are called head-carried. From below the hairline to the throat is called the shoulder. From below the armpit to above the abdomen is called carrying, which is a Dukkata; the rest is as previously described for entrusted head-carried items. The boundaries of the shoulder and abdomen are also the same; the meaning of this sequential sentence is easy to understand.' The chapter on head-carried items ends.

'A garden is a flower garden, an orchard, where various fragrant herbs grow. If a bhikkhu digs and takes them with the intention to steal, the offense is determined by the value. If the bark of a tree in the garden is stripped with the intention to steal, the offense is determined by the value.'

直多少結罪，華果亦如是。若諍園林者，他園林比丘強諍奪，初欲諍時突吉羅，令園主狐疑偷蘭遮，若園主作舍心，比丘波羅夷。若園主未作舍心，比丘取園，作決定得想，波羅夷。若言官行貨諍園得勝，園主作失想，比丘波羅夷。若僧中判事，僧知故違理判者，判主得波羅夷。若僧中詳依理判，諍者不如偷蘭遮。」園品竟。

「寺中者，于寺中置諸雜物，有四處舉物，如前所說。若房舍施與四方眾僧，或大或小，若比丘欲諍取此房，不成諍、無的主，故不犯重罪。若檀越施一眾乃至一人，若盜心取此房，主作失心，盜者作決定得想，犯不犯如前所說。」寺品略說竟。

「田中者，有二種田。何謂為二？一者、富槃那田，二者、阿波蘭若田。」

問：「何謂為富槃那田？」

「有七種谷粳米為初。」

「何謂為阿波蘭若田？」

「豆為初，乃至甘蔗，若比丘盜心取谷，滿一分犯重罪。若谷未收，比丘以盜心，覓鐮覓擔覓籃，種種方便得突吉羅，若以手攬捉得偷蘭遮，若刈斷與餘生者相連著，未離本處得偷蘭遮，若解脫相離，隨直多少結罪。若盜心取稻作米，前運動方便突吉羅，若刈稻打稻舂，隨一一作得偷蘭遮，若成米內器離地波羅夷。若比丘與他諍田，如前所說，若比丘偷他

【現代漢語翻譯】現代漢語譯本直接根據價值多少來判定罪行，水果等也是如此。如果爭奪園林，其他園林的比丘強行爭奪，剛開始爭奪時犯突吉羅（Dukkata，輕罪），讓園主產生懷疑則犯偷蘭遮（Thullaccaya，中等罪）。如果園主已經放棄了所有權，比丘犯波羅夷（Parajika，重罪）。如果園主沒有放棄所有權，比丘拿走園林，並確定自己已經得到，則犯波羅夷。如果通過官府訴訟爭奪園林獲勝，園主認為自己已經失去園林，比丘犯波羅夷。如果在僧團中判決事務，僧團明知故犯，做出不公正的判決，判決的主持者犯波羅夷。如果僧團詳細討論后依據正理判決，爭奪者不如意則犯偷蘭遮。』園林品結束。在寺院中，在寺院中放置各種雜物，有四個地方可以舉出這些物品，如前所述。如果房舍施捨給四方眾僧，無論大小，如果有比丘想要爭奪這些房舍，因為沒有爭奪的理由，也沒有主人，所以不犯重罪。如果檀越（Danapati，施主）施捨給一個僧團乃至一個人，如果以盜竊的心取走這些房舍，主人認為自己已經失去，盜竊者認為自己已經確定得到，所犯的罪行與前面所說相同。』寺院品簡略說完。在田地中，有兩種田地。什麼是兩種？一是富槃那田（Phupphanna field），二是阿波蘭若田（Aparanaya field）。問：什麼是富槃那田？答：有七種穀物，以粳米為首。問：什麼是阿波蘭若田？答：以豆類為首，乃至甘蔗。如果比丘以盜竊的心取走穀物，滿一分則犯重罪。如果穀物尚未收割，比丘以盜竊的心，尋找鐮刀、扁擔、籃子，用各種方法，得突吉羅，如果用手抓住則得偷蘭遮，如果割斷但與剩餘的生長物相連，沒有離開原來的地方，得偷蘭遮，如果解脫分離，根據價值多少來判定罪行。如果以盜竊的心將稻穀做成米，之前的行動和方法得突吉羅，如果割稻、打稻、舂米，每做一步得偷蘭遮，如果米裝入容器並離開地面，則犯波羅夷。如果比丘與他人爭奪田地，如前所述，如果比丘偷竊他人

【English Translation】 English version The offense is determined directly by the value, and the same applies to fruits. If there is a dispute over a garden, and a Bhikkhu (monk) from another garden forcibly seizes it, the initial act of contention incurs a Dukkata (minor offense), causing the garden owner to doubt results in a Thullaccaya (intermediate offense). If the garden owner has relinquished ownership, the Bhikkhu commits a Parajika (major offense). If the garden owner has not relinquished ownership, and the Bhikkhu takes the garden, firmly believing he has obtained it, he commits a Parajika. If the garden is won through official legal proceedings, and the garden owner believes he has lost it, the Bhikkhu commits a Parajika. If a matter is judged in the Sangha (monastic community), and the Sangha knowingly makes an unjust judgment, the presiding judge commits a Parajika. If the Sangha deliberates in detail and judges according to reason, and the disputant is dissatisfied, he commits a Thullaccaya.』 The chapter on gardens concludes. Regarding monasteries, if various miscellaneous items are placed in a monastery, there are four instances where these items can be pointed out, as previously mentioned. If a dwelling is donated to the Sangha of the four directions, whether large or small, and a Bhikkhu wishes to dispute and take this dwelling, because there is no basis for the dispute and no owner, he does not commit a major offense. If a Danapati (donor) donates to a Sangha or even a single individual, and if one takes this dwelling with the intention of stealing it, and the owner believes he has lost it, and the thief believes he has definitely obtained it, the offense committed is the same as previously described.』 The chapter on monasteries is briefly concluded. Regarding fields, there are two types of fields. What are the two? One is Phupphanna field, and the other is Aparanaya field. Question: What is a Phupphanna field? Answer: There are seven types of grains, with rice as the first. Question: What is an Aparanaya field? Answer: Starting with beans, and extending to sugarcane. If a Bhikkhu takes grain with the intention of stealing it, and it amounts to a full share, he commits a major offense. If the grain has not yet been harvested, and the Bhikkhu, with the intention of stealing, seeks a sickle, a carrying pole, and a basket, using various means, he incurs a Dukkata. If he grasps it with his hand, he incurs a Thullaccaya. If he cuts it but it remains connected to the remaining growth, without leaving its original place, he incurs a Thullaccaya. If it is detached and separated, the offense is determined by the value. If, with the intention of stealing, he turns paddy into rice, the preceding actions and methods incur a Dukkata. If he cuts the paddy, threshes the paddy, and husks the rice, each action incurs a Thullaccaya. If the rice is placed in a container and lifted off the ground, he commits a Parajika. If a Bhikkhu disputes a field with another, as previously mentioned, if a Bhikkhu steals another's

田地，乃至一發大，作決定盜心，得波羅夷。何以故？地深無賈故。若此比丘來問眾僧，今取此地，僧答同者，皆得重罪。若有二標，若比丘舉一標得偷蘭遮，舉二標波羅夷。若地有三標，若舉一標突吉羅，舉二標偷蘭遮，若舉三標得波羅夷。若地有多標，舉一標得突吉羅，乃至二標皆突吉羅，余后二標，舉一偷蘭遮，舉二波羅夷。若盜心以繩彈取他地，初一繩置一頭偷蘭遮，置繩兩頭波羅夷。若書地作名字，初書一頭偷蘭遮，書地兩頭波羅夷。若盜心唱言：『齊是我地。』田主聞已生狐疑心：『恐失我田。』是比丘得偷蘭遮罪，若田主作決定失想，得波羅夷。說田品竟。

「地者，宅地園地，有樹無樹、有籬無籬，如華園品說亦如田品說。略說地品竟。

「聚落者，律中已廣說竟。阿蘭若者，是地有主。」

法師曰：「亦有無主，云何有主無主？」

答曰：「若草木在林中，無直不得取，是名有主。若草木在林，隨意斫伐無人呵問，是名無主。若比丘有主阿蘭若物，隨直多少結罪。有主阿蘭若處，擲去不堪用物，取者無罪。若有主阿蘭若，木柱及諸雜物，久久在中無人收拾，比丘借取用，後主來求相還，取者無罪。若比丘赍直，至有主阿蘭若林中，語守林人：『汝聽我且取材木，取竟便還

【現代漢語翻譯】現代漢語譯本：如果盜取田地，哪怕只是一根頭髮絲那麼大，只要有決定的盜竊之心，就犯了波羅夷罪（Parajika，斷頭罪）。為什麼呢？因為土地深厚，沒有價值可以衡量。如果這位比丘來問僧眾，說現在要取用這塊地，僧眾回答同意的，都犯重罪。如果有兩個標記，如果比丘移動一個標記，就犯偷蘭遮罪（Sthullatyaya，粗罪），移動兩個標記就犯波羅夷罪。如果土地有三個標記，如果移動一個標記，犯突吉羅罪（Dukkata，惡作），移動兩個標記，犯偷蘭遮罪，如果移動三個標記，就犯波羅夷罪。如果土地有多個標記，移動一個標記犯突吉羅罪，乃至移動兩個標記都犯突吉羅罪，剩餘的最後兩個標記，移動一個犯偷蘭遮罪，移動兩個犯波羅夷罪。如果以盜竊之心用繩子彈取他人的土地，初次用一根繩子放在一頭，犯偷蘭遮罪，繩子放在兩頭，犯波羅夷罪。如果書寫土地並寫上名字，初次在一頭書寫，犯偷蘭遮罪，在土地兩頭書寫，犯波羅夷罪。如果以盜竊之心宣稱：『這裡是我的土地。』田地的主人聽了之後產生懷疑：『恐怕要失去我的田地。』這位比丘就犯偷蘭遮罪，如果田地的主人確定認為失去了土地，就犯波羅夷罪。田地的章節說完。土地，包括宅地、園地，有樹無樹、有籬笆無籬笆，如同華園品所說，也如同田地品所說。簡略地說，土地的章節說完。聚落（Grama，村落），在律藏中已經廣泛地說明完畢。阿蘭若（Aranya，寂靜處），這塊地是有主的。法師說：『也有無主的，怎樣區分有主和無主呢？』回答說：『如果草木在林中，沒有（給付）價值就不能取用，這叫做有主。如果草木在林中，隨意砍伐沒有人呵斥詢問，這叫做無主。如果比丘取用有主的阿蘭若的物品，根據價值多少來判罪。在有主的阿蘭若處，丟棄那些不堪使用的東西，拾取的人沒有罪。如果有主的阿蘭若，木柱以及各種雜物，長久地放在那裡沒有人收拾，比丘借來使用，後來主人來要，歸還即可，取用的人沒有罪。如果比丘帶著錢，到有主的阿蘭若林中，告訴看林人：『請允許我暫時取用木材，取完就歸還。』

【English Translation】 English version: If one steals land, even as small as a strand of hair, with a determined intention to steal, one commits a Parajika (Parajika, expulsion offense). Why? Because land is deep and its value cannot be measured. If this Bhikshu (Bhikshu, monk) comes to the Sangha (Sangha, monastic community) and asks to take this land, and the Sangha agrees, all commit a grave offense. If there are two markers, if the Bhikshu moves one marker, he commits a Sthullatyaya (Sthullatyaya, serious offense); moving two markers, he commits a Parajika. If the land has three markers, moving one marker incurs a Dukkata (Dukkata, minor offense), moving two markers incurs a Sthullatyaya, and moving all three markers incurs a Parajika. If the land has multiple markers, moving one marker incurs a Dukkata, and even moving two markers incurs a Dukkata. For the remaining last two markers, moving one incurs a Sthullatyaya, and moving both incurs a Parajika. If, with the intention to steal, one uses a rope to measure and take another's land, initially placing one end of the rope incurs a Sthullatyaya, placing both ends incurs a Parajika. If one writes on the land and inscribes a name, initially writing on one end incurs a Sthullatyaya, writing on both ends of the land incurs a Parajika. If, with the intention to steal, one proclaims: 'This is my land,' and the landowner hears this and becomes suspicious: 'I fear I will lose my land,' this Bhikshu commits a Sthullatyaya. If the landowner definitively believes he has lost the land, one commits a Parajika. The section on land is complete. Land includes residential land, gardens, with or without trees, with or without fences, as described in the chapter on flower gardens, and as described in the chapter on land. Briefly, the section on land is complete. Grama (Grama, villages) have already been extensively explained in the Vinaya (Vinaya, monastic code). Aranya (Aranya, secluded place), this land has an owner. The Dharma Master (Dharma Master, teacher of Buddhist law) said: 'There is also land without an owner. How do we distinguish between land with and without an owner?' The answer is: 'If grass and trees are in the forest, and cannot be taken without (paying) value, this is called having an owner. If grass and trees are in the forest, and can be cut down at will without anyone questioning or scolding, this is called without an owner. If a Bhikshu takes items from an Aranya with an owner, the offense is determined by the value. In an Aranya with an owner, discarding unusable items, the one who picks them up is without fault. If in an Aranya with an owner, wooden pillars and various miscellaneous items have been left for a long time without anyone collecting them, and a Bhikshu borrows them for use, and later the owner comes to ask for them back, returning them absolves the taker of any fault. If a Bhikshu brings money to an Aranya forest with an owner and tells the forest keeper: 'Please allow me to temporarily take wood, and I will return it after taking it.'

汝直。』若守林人答言：『若爾隨意取。』比丘便使人入林隨意而取，取者無罪。若林主語守林人言：『有比丘取者，汝莫取直。』而守林人從索直，比丘應與。若守林人眠不覺，或余處行不在，比丘便入林中取木，后守林人還見，從索直，比丘應與。若比丘入林取木竟，為賊虎所逐，恐怖未得還直，后應還直，若不還，隨物多少結罪。若比丘入林中，不問守林人，以盜心輒取他物，若過境界，隨直多少結罪。阿蘭若品竟。

「水者盛置在器。及乏水時，是諸家中各各盛置大器，比丘以盜心，鉆器覓鉆及微少鉆著，得突吉羅，若鉆未徹得偷蘭遮，鉆徹得水，隨直多少結罪。若器小者，比丘傾器取，隨直多少結罪。若器口大，以小器內中取者，如前偷油品所說。若他池水，比丘以盜心掘地決取，若水流出過一分，比丘得波羅夷罪。若比丘以方便，盜心掘他池邊，垂徹而置，欲使他因此處破，及小兒破或牛踐破，若水因此處出，比丘得波羅夷。若池中有大樹，比丘為求水故，便斫樹墮池中，樹帶浪起池邊崩穴，水便流出，隨多少直結罪。若比丘有二池，一池有水一池無水，各在他池兩邊，他池多水，比丘以盜心便掘穴已，有水池邊通注他池，令水流溢，灌入己無水池，若損他池水，隨直多少結罪。若比丘田近他無水

【現代漢語翻譯】現代漢語譯本：『汝直。』（你付錢。）如果守林人這樣回答：『若爾隨意取。』（如果這樣，你隨意拿取。）比丘便讓人進入林中隨意拿取，拿取的人沒有罪。如果林主告訴守林人說：『有比丘拿取東西，你不要向他要錢。』而守林人仍然索要錢財，比丘應該給。如果守林人睡覺沒有察覺，或者去其他地方不在，比丘就進入林中取木，後來守林人回來見到，向他索要錢財，比丘應該給。如果比丘進入林中取木完畢，被盜賊或老虎追趕，因為恐懼沒有來得及付錢，之後應該補付，如果不補付，根據物品多少判罪。如果比丘進入林中，不詢問守林人，以盜竊的心擅自拿取他人的東西，如果超過了界限，根據價值多少判罪。阿蘭若品結束。

『水者盛置在器。』（水被盛放在容器中。）以及缺少水的時候，這些人家中各自盛放大的容器，比丘以盜竊的心，在容器上鉆孔尋找鉆頭以及微小的鉆屑，得到突吉羅罪，如果鉆孔沒有穿透，得到偷蘭遮罪，鉆孔穿透得到水，根據價值多少判罪。如果容器很小，比丘傾倒容器取水，根據價值多少判罪。如果容器口很大，用小容器在裡面取水，如同前面偷油品所說。如果是他人的池塘的水，比丘以盜竊的心挖掘土地引水，如果水流出超過一分，比丘得到波羅夷罪。如果比丘用方便的方法，以盜竊的心挖掘他人池塘邊，快要挖通而停止，想要使他人因此處破損，或者小孩破壞或者牛踩壞，如果水因此處流出，比丘得到波羅夷罪。如果池塘中有大樹，比丘爲了求水，就砍伐樹木使其倒在池塘中，樹木帶動波浪使池塘邊崩塌出現缺口，水就流出，根據價值多少判罪。如果比丘有兩個池塘，一個池塘有水一個池塘沒有水，各自在他人的池塘兩邊，他人的池塘水很多，比丘以盜竊的心就挖掘洞穴，有水的池塘邊與他人的池塘連通，讓水流溢，灌入自己沒有水的池塘，如果損害了他人的池塘的水，根據價值多少判罪。如果比丘的田地靠近他人沒有水的

【English Translation】 English version: 『Pay the price.』 If the forest guard answers: 『If so, take it as you please.』 Then the Bhikkhu may send people into the forest to take whatever they please, and those who take it are without fault. If the forest owner tells the forest guard: 『If a Bhikkhu takes something, do not ask him for payment.』 But the forest guard still demands payment, the Bhikkhu should pay. If the forest guard is asleep and unaware, or is away elsewhere, and the Bhikkhu enters the forest to take wood, and later the forest guard returns and sees it, and demands payment, the Bhikkhu should pay. If the Bhikkhu enters the forest to take wood and is chased by thieves or tigers, and out of fear does not pay immediately, he should pay later. If he does not pay, he is guilty according to the value of the items. If a Bhikkhu enters the forest without asking the forest guard, and with a thieving mind takes another's property, if he crosses the boundary, he is guilty according to the value. The Āraññaka Section ends.

『Water is stored in a vessel.』 And when water is scarce, these families each store large vessels, and the Bhikkhu, with a thieving mind, drills into the vessel seeking the drill and tiny drill shavings, incurs a Dukkaṭa offense. If the drilling does not penetrate, he incurs a Thullaccaya offense. If the drilling penetrates and he obtains water, he is guilty according to the value. If the vessel is small, and the Bhikkhu tips the vessel to take water, he is guilty according to the value. If the vessel opening is large, and he takes water from within using a small vessel, it is as described in the previous Oil Theft Section. If it is water from another's pond, and the Bhikkhu, with a thieving mind, digs the ground to divert it, if the water flows out exceeding one part, the Bhikkhu incurs a Pārājika offense. If the Bhikkhu, using a skillful means, with a thieving mind, digs near another's pond, stopping just before penetration, intending to cause it to break, or for a child to break it, or for a cow to trample and break it, and if water flows out from that place, the Bhikkhu incurs a Pārājika offense. If there is a large tree in the pond, and the Bhikkhu, seeking water, cuts down the tree so that it falls into the pond, and the tree causes waves that collapse the pond's edge, and water flows out, he is guilty according to the value. If the Bhikkhu has two ponds, one with water and one without water, each on either side of another's pond, and the other's pond has much water, and the Bhikkhu, with a thieving mind, digs a hole, connecting the pond with water to the other's pond, causing the water to overflow and flow into his own pond without water, if he damages the other's pond water, he is guilty according to the value. If the Bhikkhu's field is near another's without water,

池，以方便心掘池通田，天雨水從池入田，池主來索水直，比丘應還，若不還隨直多少結罪。若眾家共有一池，分水注田，比丘以盜心，斷取他水令注己田，若禾未死偷蘭遮，若禾死，隨直多少結罪。水品竟。

「楊枝者，如前園中所說。」

法師曰：「若眾僧僱人取楊枝，未還眾僧，楊枝猶在某處，猶是雇者物，比丘以盜心前選擇取，隨直多少結罪。若眾僧僱人典賞物，比丘先不白眾僧，以盜心取，隨物多少結罪。若眾僧差沙彌，次第十五日為眾僧取楊枝，沙彌擇好者與師，僧未及得分，比丘以盜心擇取，隨多少結罪。若楊枝已在僧常用處，取者無罪。取楊枝法，汝等應知。」

問曰：「云何可知？」

答曰：「若眾僧日取三楊枝，亦隨僧取三楊枝，若入禪室及聽講，並取五六楊枝，若盡已更取亦得。何以不併多取，而取五六？為人譏嫌故。楊枝品竟。

「樹者，若閻浮庵羅樹及胡椒藤，若以盜心，以刀斫樹及藤，樹斷皮猶相連偷蘭遮，斷者波羅夷，藤斷而猶在樹波羅夷。若以盜心斫樹過半而置，若樹因此而折者，應計多少還直，不還犯罪。若以毒骨刺樹殺，亦如是。樹品竟。

「展轉偷者，若偷人取物，比丘以偷心奪取，物離偷人身份，若此人健，又于比丘奪得物還者，比

丘雖不得物，亦得波羅夷罪。何以故？以決定得偷心、離本處故。若此物主不置，比丘強牽取，未離手得偷蘭遮，離手犯重。若以盜心脫人手釧镮，出手者波羅夷，猶在手者偷蘭遮，腳亦如是。若盜剝取他衣，初捉衣突吉羅，牽衣動偷蘭遮，離身波羅夷。若牽衣斷，隨直多少結罪。若盜心偷人及身上衣，若將去，初舉一腳偷蘭遮，舉二腳波羅夷。若盜心又偷身及衣，人走突吉羅，人擲衣置地，比丘手捉亦突吉羅，若動衣偷蘭遮，離本處波羅夷。若盜心偷身及衣，人走逐不及，比丘言：『汝脫衣擲地置汝身。』若人以手初解衣突吉羅，衣解偷蘭遮，衣離身份波羅夷。若比丘盜心偷人及衣，人走解衣置地，比丘猶逐人不置，不及而反還，取衣離地波羅夷。若盜心偷人，人走荒怖脫衣擲去，比丘逐猶不置，不得人而還，見衣在地，比丘言：『此人擲去衣，我當拾取不犯。』偷人不得突吉羅，若人回頭遙語比丘：『莫取我衣。』比丘若取衣離地波羅夷。若人以舍心擲衣走，比丘逐人既不得而還，見衣在地言：『此衣我力所得。』即便拾取突吉羅。又有一師解言，不得突吉羅。何以故？衣主以舍心故。展轉偷品竟。

「受寄者，若人寄物在比丘處，物主來求，比丘言：『我不受汝寄。』妄語應得波夜提，為是偷方便故，得

【現代漢語翻譯】現代漢語譯本：即使比丘沒有實際得到財物，也犯了波羅夷罪（Pārājika，斷頭罪）。為什麼呢？因為他已經決定要偷竊，並且使財物離開了原來的位置。如果財物的主人沒有放置財物，比丘強行拉扯拿取，在財物未離開手時犯偷蘭遮罪（Sthūlātyaya，重罪），離開手時犯波羅夷罪。如果以盜竊的心脫掉別人手上的手鐲或臂環，脫離手時犯波羅夷罪，還在手上時犯偷蘭遮罪，腳上的情況也是如此。如果盜竊並剝取他人的衣服，最初抓住衣服犯突吉羅罪（Duṣkṛta，輕罪），拉動衣服犯偷蘭遮罪，衣服離開身體犯波羅夷罪。如果拉扯衣服導致衣服斷裂，根據斷裂部分的價值多少來判定罪行。如果以盜竊的心偷人以及身上的衣服，如果將人帶走，最初抬起一隻腳犯偷蘭遮罪，抬起兩隻腳犯波羅夷罪。如果以盜竊的心又偷人以及衣服，人逃跑，比丘犯突吉羅罪，人將衣服扔在地上，比丘用手抓住也犯突吉羅罪，如果移動衣服犯偷蘭遮罪，離開原來的位置犯波羅夷罪。如果以盜竊的心偷人以及衣服，人逃跑追趕不上，比丘說：『你脫下衣服扔在地上，我放過你。』如果人最初用手解開衣服犯突吉羅罪，衣服解開犯偷蘭遮罪，衣服離開身體犯波羅夷罪。如果比丘以盜竊的心偷人以及衣服，人逃跑解開衣服扔在地上，比丘仍然追趕人不放，沒有追上人而返回，看到衣服在地上，比丘說：『這個人扔掉的衣服，我應當拾取，這樣不犯戒。』偷人沒有成功犯突吉羅罪，如果人回頭遠遠地告訴比丘：『不要拿我的衣服。』比丘如果拿取衣服離開地面犯波羅夷罪。如果人以捨棄的心扔掉衣服逃跑，比丘追趕人沒有追上而返回，看到衣服在地上說：『這件衣服是我用力量得到的。』隨即拾取衣服犯突吉羅罪。又有一位律師解釋說，不犯突吉羅罪。為什麼呢？因為衣服的主人已經有了捨棄的心。展轉偷品結束。

『受寄者，如果有人將財物寄放在比丘處，財物的主人來索要，比丘說：『我沒有接受你的寄放。』妄語應當得到波夜提罪（Prāyaścittika，懺悔罪），因為這是偷竊的方便，所以得到。

【English Translation】 English version: Even if a Bhikkhu does not actually obtain the object, he commits a Pārājika (defeat). Why? Because he has decided to steal and has moved the object from its original place. If the owner of the object has not placed the object, and the Bhikkhu forcibly pulls it away, he commits a Sthūlātyaya (grave offense) if the object has not left his hand, and a Pārājika if it has left his hand. If, with the intention to steal, he removes a bracelet or armlet from someone's hand, he commits a Pārājika when it leaves the hand, and a Sthūlātyaya while it is still on the hand; the same applies to the feet. If he steals and strips someone's clothes, he commits a Duṣkṛta (minor offense) when he initially grabs the clothes, a Sthūlātyaya when he pulls the clothes, and a Pārājika when the clothes leave the body. If pulling the clothes causes them to tear, the offense is determined by the value of the torn portion. If, with the intention to steal, he steals a person and the clothes on their body, if he takes the person away, he commits a Sthūlātyaya when he initially lifts one foot, and a Pārājika when he lifts two feet. If, with the intention to steal, he steals the person and the clothes, and the person runs away, the Bhikkhu commits a Duṣkṛta; if the person throws the clothes on the ground, the Bhikkhu also commits a Duṣkṛta if he grabs them with his hand, a Sthūlātyaya if he moves the clothes, and a Pārājika if he moves them from their original place. If, with the intention to steal, he steals the person and the clothes, and the person runs away and cannot be caught, the Bhikkhu says, 'Take off your clothes and throw them on the ground, and I will let you go.' If the person initially loosens the clothes with their hand, they commit a Duṣkṛta; if the clothes are loosened, they commit a Sthūlātyaya; if the clothes leave the body, they commit a Pārājika. If a Bhikkhu, with the intention to steal, steals the person and the clothes, and the person runs away, takes off the clothes, and throws them on the ground, and the Bhikkhu still chases the person without letting go, and returns without catching the person, and sees the clothes on the ground, the Bhikkhu says, 'This person threw away the clothes; I should pick them up without committing an offense.' Failing to steal the person results in a Duṣkṛta; if the person turns around and tells the Bhikkhu from afar, 'Do not take my clothes,' the Bhikkhu commits a Pārājika if he takes the clothes off the ground. If the person throws away the clothes with the intention of abandoning them and runs away, and the Bhikkhu chases the person without catching them and returns, and sees the clothes on the ground and says, 'These clothes were obtained by my strength,' he immediately commits a Duṣkṛta by picking up the clothes. Another lawyer explains that he does not commit a Duṣkṛta. Why? Because the owner of the clothes already had the intention of abandoning them. The section on stealing by stages ends.

'Regarding entrusted items, if someone entrusts an item to a Bhikkhu, and the owner of the item comes to claim it, and the Bhikkhu says, 'I did not receive your entrustment,' he should incur a Prāyaścittika (confession) offense for lying, because it is a means to stealing, and therefore he incurs it.

突吉羅。若比丘念言：『此人寄我物無人知，我今為還為不還？』得偷蘭遮，若比丘決定心得，物主作失心，得波羅夷。若比丘言：『我惱之，彼若強諍者我還衣，不諍者我當取。』物主以失心與比丘，取此衣者波羅夷。若受人寄物，物主來求，口還而心決定不還，物主作狐疑心，比丘得波羅夷。若受寄，以盜心移物置別處突吉羅，若以物易食盡，物主來問猶突吉羅，若物主還問，不還物者波羅夷罪，若借用者無罪。

「若見他缽精好，合衆缽並與上座處，若以盜心取已，粗缽與上座處，欲易取他好缽，以方便誘彼比丘，令過夜失眠，竊起至上座處言：『我欲遠行。』取他缽相言：『我缽缽囊如是相如是形。』上座與缽，缽離本處，彼比丘得波羅夷。若上座已取缽竟，欲付盜比丘，上座言：『汝是誰，非時取缽？』盜比丘聞上座語，驚怖而走，亦得波羅夷。上座以好心取缽無罪，若上座生心言：『此比丘已走，我盜取。』此亦得波羅夷。若上座夜闇，自誤取己缽與盜比丘，盜比丘得突吉羅，若上座誤取盜比丘缽，還與盜比丘，盜比丘得突吉羅，上座無罪。復一比丘盜心禮上座言：『我是病比丘，與我缽來。』上座言：『此房無病比丘，汝當是偷。』上座又先與同房比丘共諍，上座盜心，取共諍比丘缽與賊比丘，

【現代漢語翻譯】現代漢語譯本：突吉羅（Dukkata，一種輕罪）。如果比丘心想：『這個人寄放的物品，沒有人知道，我應該歸還還是不歸還呢？』犯偷蘭遮（Thullaccaya，一種中等罪）。如果比丘下定決心，認為物主已經忘記了此事，就犯波羅夷（Parajika，一種重罪，導致逐出僧團）。如果比丘說：『我戲弄他，如果他強烈爭辯，我就還他衣服，如果不爭辯，我就拿走。』物主因為疏忽大意而將物品給了比丘，比丘拿走這件衣服，犯波羅夷。如果接受了別人的寄託物，物主來索要，口頭上答應歸還，但心裡決定不還，物主對此產生懷疑，比丘犯波羅夷。如果接受寄託物后，以盜竊的心思將物品轉移到別處，犯突吉羅。如果將物品換成食物吃光了，物主來詢問，仍然是突吉羅。如果物主再次詢問，不歸還物品，則犯波羅夷罪；如果是借用，則無罪。『如果看到別人的缽（Patra，僧侶使用的食器）精美，就將大家的缽集中起來放在上座（長老）處，如果以盜竊的心思拿走，將粗糙的缽放在上座處，想要換取他人精美的缽，就用方便之法引誘那位比丘，讓他整夜失眠，偷偷起身到上座處說：『我想要遠行。』拿走別人的缽，並說：『我的缽和缽囊是這樣的形狀。』上座將缽給他，缽離開原來的地方，這位比丘就犯波羅夷。如果上座已經拿了缽，想要交給盜竊的比丘，上座說：『你是誰，非時來取缽？』盜竊的比丘聽到上座的話，驚恐而逃，也犯波羅夷。上座以好心拿缽沒有罪，如果上座心想：『這個比丘已經逃走了，我盜取它。』這也犯波羅夷。如果上座在夜晚黑暗中，自己錯誤地拿了自己的缽給盜竊的比丘，盜竊的比丘犯突吉羅；如果上座錯誤地拿了盜竊比丘的缽，還給盜竊的比丘，盜竊的比丘犯突吉羅，上座沒有罪。』又有一個比丘以盜竊的心思禮拜上座說：『我是生病的比丘，把缽給我吧。』上座說：『這個房間沒有生病的比丘，你應該是小偷。』上座又先前與同房的比丘發生爭執，上座以盜竊的心思，拿了與他爭執的比丘的缽給賊比丘。

【English Translation】 English version: Dukkata (a minor offense). If a bhikkhu (monk) thinks: 'This person entrusted an item to me, and no one knows about it. Should I return it or not?' he commits a Thullaccaya (a moderate offense). If the bhikkhu makes a firm decision, thinking that the owner has forgotten about it, he commits a Parajika (a major offense leading to expulsion from the Sangha). If a bhikkhu says: 'I will tease him. If he argues strongly, I will return the garment; if he does not argue, I will take it.' If the owner carelessly gives the item to the bhikkhu, and the bhikkhu takes the garment, he commits a Parajika. If someone accepts an item for safekeeping, and the owner comes to claim it, verbally agreeing to return it but intending not to, causing the owner to become suspicious, the bhikkhu commits a Parajika. If, after accepting an item for safekeeping, he moves it to another place with the intention of stealing it, he commits a Dukkata. If he exchanges the item for food and consumes it, and the owner inquires about it, it is still a Dukkata. If the owner inquires again, and the item is not returned, he commits a Parajika offense; if it is borrowed, there is no offense. If one sees another's alms bowl (Patra, a monk's eating utensil) is exquisite, he gathers all the bowls together and places them with the senior monk (elder). If, with the intention of stealing, he takes it, placing a coarse bowl with the senior monk, wanting to exchange it for another's fine bowl, he uses a skillful means to entice that bhikkhu, causing him to be sleepless all night, secretly rising to the senior monk and saying: 'I wish to travel far.' He takes another's bowl, saying: 'My bowl and bowl bag are of such a shape.' The senior monk gives him the bowl, and the bowl leaves its original place, this bhikkhu commits a Parajika. If the senior monk has already taken the bowl, intending to give it to the stealing bhikkhu, the senior monk says: 'Who are you, taking a bowl at an improper time?' The stealing bhikkhu, hearing the senior monk's words, flees in fear, also committing a Parajika. The senior monk taking the bowl with good intentions is without offense; if the senior monk thinks: 'This bhikkhu has already fled, I will steal it,' this also commits a Parajika. If the senior monk, in the darkness of night, mistakenly takes his own bowl and gives it to the stealing bhikkhu, the stealing bhikkhu commits a Dukkata; if the senior monk mistakenly takes the stealing bhikkhu's bowl and returns it to the stealing bhikkhu, the stealing bhikkhu commits a Dukkata, the senior monk is without offense. Furthermore, a bhikkhu, with the intention of stealing, bows to the senior monk, saying: 'I am a sick bhikkhu, give me the bowl.' The senior monk says: 'There is no sick bhikkhu in this room, you must be a thief.' The senior monk had previously argued with a bhikkhu in the same room, and the senior monk, with the intention of stealing, takes the bowl of the bhikkhu with whom he argued and gives it to the thief bhikkhu.

上座及盜比丘，俱得波羅夷。若上座以盜心取諍比丘缽，不得諍比丘缽，還得賊比丘缽，與賊比丘，上座得波羅夷。若上座以盜心，取共諍比丘缽，不得諍比丘缽，上座自還得己缽與賊比丘，上座及偷比丘，俱得突吉羅。

「若上座將物與年少捉言：『我將汝至某處。』年少比丘懷盜心，捉物逐上座至所在，年少比丘默舍，上座將物走，先一步得偷蘭遮，二步得波羅夷。若上座將年少比丘，捉物入聚落乞食，年少比丘懷盜心言：『捉物逐上座入聚落。』念言：『我至聚落當去。』未至聚落，步步突吉羅，一腳界外一腳界內偷蘭遮，兩腳入界波羅夷。若從聚落中起盜心出，犯亦如是。

「若上座使年少比丘：『汝將此衣往彼聚落浣染。』年少比丘起盜心將物去，步步迴轉物皆突吉羅，若過所期處波羅夷。若至聚落，以衣易食或賣，未犯重。若還，衣主問：『衣在何處？』比丘答：『已易食盡。』主責衣直應還，若不還波羅夷。若比丘以盜心強為上座浣衣，若上座授衣與盜比丘，衣離上座手，盜比丘得波羅夷。若盜比丘生心念言：『將此物至聚落，我當取。』犯亦如是。若上座衣不凈，以衣現相欲使人浣，年少比丘以盜心問，上座言：『此衣欲浣。』年少問言：『何處浣？』上座言：『隨長老所至處浣。』若

【現代漢語翻譯】現代漢語譯本上座比丘（長老比丘）和盜竊的比丘，都判波羅夷罪（最重的罪）。如果上座比丘以盜竊的心，拿走正在爭執的比丘的缽（食器），沒有拿到爭執比丘的缽，反而拿到了盜竊比丘的缽，並把缽給了盜竊比丘，那麼上座比丘判波羅夷罪。如果上座比丘以盜竊的心，拿走共同爭執的比丘的缽，沒有拿到爭執比丘的缽，上座比丘自己拿回了自己的缽，並把缽給了盜竊比丘，那麼上座比丘和盜竊比丘，都犯突吉羅罪（輕罪）。『如果上座比丘把東西交給年輕的比丘拿著，說：「我帶你到某個地方去。」年輕的比丘懷著盜竊的心，拿著東西跟著上座比丘到了那個地方，年輕的比丘默默地捨棄了東西，上座比丘拿著東西跑了，先走一步犯偷蘭遮罪（中等罪），走兩步犯波羅夷罪。如果上座比丘帶著年輕的比丘，拿著東西進入村落乞食，年輕的比丘懷著盜竊的心想：「拿著東西跟著上座比丘進入村落。」心裡想：「我到了村落就離開。」還沒到村落，每走一步犯突吉羅罪，一隻腳在界外一隻腳在界內犯偷蘭遮罪，兩隻腳都進入界內犯波羅夷罪。如果從村落中生起盜竊的心出來，所犯的罪也一樣。『如果上座比丘讓年輕的比丘：「你把這件衣服拿到那個村落去洗染。」年輕的比丘生起盜竊的心，拿著東西走了，每走一步，每轉動一下東西都犯突吉羅罪，如果超過了預定的地方，就犯波羅夷罪。如果到了村落，用衣服換了食物或者賣了，還沒有犯重罪。如果回來的時候，衣服的主人問：「衣服在哪裡？」比丘回答：「已經換食物吃光了。」主人要求賠償衣服的價值，應該賠償，如果不賠償就犯波羅夷罪。如果比丘以盜竊的心強行為上座比丘洗衣服，如果上座比丘把衣服交給盜竊的比丘，衣服離開了上座比丘的手，盜竊的比丘就犯波羅夷罪。如果盜竊的比丘心裡想：「把這東西拿到村落，我就拿走它。」所犯的罪也一樣。如果上座比丘的衣服不乾淨，用衣服示意想要讓人洗，年輕的比丘以盜竊的心問，上座比丘說：「這件衣服想要洗。」年輕的比丘問：「在哪裡洗？」上座比丘說：「隨便長老所到的地方洗。」』

【English Translation】 English version The senior monk (Thera) and the thieving monk both incur Parajika (the most severe offense). If the senior monk, with a thieving intention, takes the bowl of a monk who is in dispute, and does not obtain the bowl of the disputing monk, but instead obtains the bowl of the thieving monk, and gives the bowl to the thieving monk, then the senior monk incurs Parajika. If the senior monk, with a thieving intention, takes the bowl of monks who are in joint dispute, and does not obtain the bowl of the disputing monks, and the senior monk himself takes back his own bowl and gives it to the thieving monk, then both the senior monk and the thieving monk incur Dukkata (a minor offense). 『If the senior monk gives an item to a young monk to hold, saying, 「I will take you to a certain place.」 The young monk, harboring a thieving intention, takes the item and follows the senior monk to the place, and the young monk silently abandons the item, and the senior monk takes the item and runs away, taking one step incurs Thullaccaya (a moderate offense), taking two steps incurs Parajika. If the senior monk takes the young monk, holding an item, into a village for alms, and the young monk harbors a thieving intention, thinking, 「Holding the item, I will follow the senior monk into the village.」 Thinking, 「When I reach the village, I will leave.」 Before reaching the village, each step incurs Dukkata, one foot outside the boundary and one foot inside the boundary incurs Thullaccaya, both feet inside the boundary incur Parajika. If, from within the village, a thieving intention arises to leave, the offense is the same. 『If the senior monk tells the young monk, 「Take this robe to that village to wash and dye it.」 The young monk arises with a thieving intention and takes the item away, each step and each turn of the item incurs Dukkata, if he goes beyond the intended place, he incurs Parajika. If he reaches the village and exchanges the robe for food or sells it, he has not yet committed a serious offense. If he returns, and the owner of the robe asks, 「Where is the robe?」 The monk replies, 「It has been exchanged for food and eaten.」 The owner demands compensation for the value of the robe, and it should be returned, if it is not returned, he incurs Parajika. If a monk, with a thieving intention, forcibly washes the robe for the senior monk, or if the senior monk gives the robe to the thieving monk, and the robe leaves the senior monk』s hand, the thieving monk incurs Parajika. If the thieving monk has the thought, 「I will take this item to the village, and I will take it,」 the offense is the same. If the senior monk』s robe is unclean, and he indicates with the robe that he wants someone to wash it, and the young monk asks with a thieving intention, and the senior monk says, 「This robe needs washing.」 The young monk asks, 「Where should it be washed?」 The senior monk says, 「Wash it wherever the elder goes.」』

年少隨所至處突吉羅，若用物者偷蘭遮，若上座求衣不還者波羅夷。

「若上座以㲲寄檀越，年少比丘以盜心，詐往上座檀越家誑言：『上座教我來取㲲。』若寄夫夫與、寄夫婦與、寄婦夫與，隨㲲入比丘手，一一波羅夷。若檀越語上座言：『我欲請上座食並施白㲲一張。』年少比丘知，往至檀越家語檀越：『上座教我來，且前請㲲，食至日當受。』檀越即以㲲與之，上座後知，從年少索㲲，若不還㲲波羅夷。若檀越請二比丘夏坐，夏坐竟施白㲲二張，一粗一細不現前與，後上座遣年少比丘就檀越請㲲，檀越以㲲付年少比丘言：『細者與上座，粗者與年少。』年少將㲲還置一處，上座問言：『何者與我？』年少以盜心答言：『上座粗者是。』若上座取粗㲲，年少比丘得偷蘭遮，年少取細㲲離本處波羅夷。若年少比丘以盜心書㲲作字，細者自作己名，後上座依名取㲲，年少比丘得偷蘭遮，年少取㲲得波羅夷。

「若客比丘入寺，見舊比丘作袈裟，客比丘心念：『此舊比丘故，當爲我看此缽。』默置而去。后遂失此缽，客比丘不得責缽。何以故？不付囑故。若付囑，舊比丘不解客比丘語，客比丘謂舊比丘已受付囑，后遂失此缽，客比丘亦不得責。何以故？由不了語故。若付囑缽，舊比丘答言：『善哉！』若后

【現代漢語翻譯】現代漢語譯本年少的比丘無論走到哪裡都犯突吉羅（Dukkata，一種輕罪），如果使用別人的東西就犯偷蘭遮（Thullanacca，一種中等罪），如果年長的比丘向上座（長老）請求衣物而不歸還，就犯波羅夷（Parajika，一種重罪，會導致被逐出僧團）。『如果上座將毛織品寄放在施主（檀越，Danapati）處，年少的比丘心懷盜竊之心，欺騙性地前往上座的施主家謊稱：『上座讓我來取毛織品。』如果寄放的物品是給丈夫的、給夫婦的、給妻子的，無論給誰，只要毛織品進入比丘的手中，每一次都犯波羅夷。如果施主對上座說：『我想要請上座吃飯，並佈施一張白色的毛織品。』年少的比丘知道后，前往施主家對施主說：『上座讓我先來取毛織品，吃飯的日子會來接受。』施主就把毛織品給了他，上座後來知道這件事，向年少的比丘索要毛織品，如果不歸還毛織品，就犯波羅夷。如果施主邀請兩位比丘參加雨季安居（夏坐，Vassa），雨季安居結束后佈施兩張白色的毛織品，一張粗糙一張精細，但沒有當面交給他們，後來上座派遣年少的比丘去向施主索要毛織品，施主將毛織品交給年少的比丘說：『精細的給上座，粗糙的給年少。』年少將毛織品拿回來放在一個地方，上座問他說：『哪張是給我的？』年少心懷盜竊之心回答說：『粗糙的是給上座的。』如果上座拿走了粗糙的毛織品，年少的比丘犯偷蘭遮，年少拿走精細的毛織品離開原來的地方就犯波羅夷。如果年少的比丘心懷盜竊之心在毛織品上寫字，在精細的毛織品上寫自己的名字，後來上座按照名字拿取毛織品，年少的比丘犯偷蘭遮，年少拿走毛織品就犯波羅夷。『如果有客居的比丘進入寺廟，看見舊住的比丘正在製作袈裟，客居的比丘心想：『這位舊住的比丘，應該會幫我照看這個缽。』就默默地離開了。後來這個缽丟失了，客居的比丘不能責怪舊住的比丘。為什麼呢？因為沒有明確地委託。如果委託了，舊住的比丘沒有聽懂客居比丘的話，客居比丘認為舊住的比丘已經接受了委託，後來這個缽丟失了，客居的比丘也不能責怪。為什麼呢？因為沒有說清楚。如果委託了缽，舊住的比丘回答說：『好。』如果後來

【English Translation】 English version A junior Bhikkhu (monk) commits a Dukkata (minor offense) wherever he goes. If he uses something belonging to another, he commits a Thullanacca (intermediate offense). If a senior Bhikkhu requests robes from an Upajjhaya (preceptor) and does not return them, he commits a Parajika (major offense, resulting in expulsion from the Sangha). 『If an Upajjhaya entrusts wool to a Danapati (donor), and a junior Bhikkhu, with a thieving mind, deceitfully goes to the Danapati's house, falsely saying, 『The Upajjhaya told me to come and take the wool,』 whether the entrusted item is for the husband, for the couple, or for the wife, each time the wool enters the Bhikkhu's hand, he commits a Parajika. If the Danapati says to the Upajjhaya, 『I wish to invite the Upajjhaya for a meal and donate a white wool cloth,』 and the junior Bhikkhu, knowing this, goes to the Danapati's house and says, 『The Upajjhaya told me to come and take the wool first; he will come for the meal on the appointed day,』 and the Danapati gives him the wool, and the Upajjhaya later learns of this and asks the junior Bhikkhu for the wool, if he does not return the wool, he commits a Parajika. If a Danapati invites two Bhikkhus for the Vassa (rainy season retreat), and after the Vassa donates two white wool cloths, one coarse and one fine, without giving them in person, and later the Upajjhaya sends the junior Bhikkhu to ask the Danapati for the wool, and the Danapati gives the wool to the junior Bhikkhu, saying, 『Give the fine one to the Upajjhaya, and the coarse one to the junior,』 and the junior Bhikkhu takes the wool back and places it in one place, and the Upajjhaya asks, 『Which one is for me?』 and the junior, with a thieving mind, replies, 『The coarse one is for the Upajjhaya,』 if the Upajjhaya takes the coarse wool, the junior Bhikkhu commits a Thullanacca, and if the junior takes the fine wool away from its original place, he commits a Parajika. If the junior Bhikkhu, with a thieving mind, writes on the wool, writing his own name on the fine wool, and later the Upajjhaya takes the wool according to the name, the junior Bhikkhu commits a Thullanacca, and if the junior takes the wool, he commits a Parajika.』『If a visiting Bhikkhu enters a monastery and sees a resident Bhikkhu making a Kasaya (robe), and the visiting Bhikkhu thinks, 『This resident Bhikkhu should watch this Patra (bowl) for me,』 and silently leaves. Later, if the Patra is lost, the visiting Bhikkhu cannot blame the resident Bhikkhu. Why? Because he did not explicitly entrust it. If he did entrust it, and the resident Bhikkhu did not understand the visiting Bhikkhu's words, and the visiting Bhikkhu thought that the resident Bhikkhu had accepted the entrustment, and later the Patra is lost, the visiting Bhikkhu also cannot blame him. Why? Because he did not speak clearly. If he entrusted the Patra, and the resident Bhikkhu replied, 『Good.』 If later

失缽，應責償。何以故？為付囑故。若知典缽庫比丘，若出入諸比丘缽，忘不閉戶，失諸比丘缽應償，若人穿壁偷不償。若諸比丘語典缽比丘：『長老！晨朝出缽置外，我等遣人守護。』守護人眠睡失缽，典缽比丘不須償。若典缽比丘諸比丘付缽，懶開庫而以缽置己私房，若失缽責償，若典缽庫比丘開缽庫戶，未得閉忽得卒病，不展轉付囑，失缽不償。若典庫比丘閉庫而眠，有賊來喚開戶，比丘不開，賊云：『我得戶開我殺汝。』比丘亦不開，賊而以斧斫戶，比丘念言：『我若不開，復死復失缽。』於是開戶，賊悉將缽去，比丘不得責。若知缽庫比丘，以鑰匙與客比丘，客比丘遂開庫，偷將缽去，知庫比丘應償缽。若上座向知缽庫比丘言：『我欲寄缽，庫主共長老看缽。』若開戶不開失缽，二人共償。若上座將人入庫，知缽庫比丘言：『莫將人入。』上座言：『無所苦。』失缽，上座自償。若知僧庫藏比丘，眾僧作大會出內雜物，一人不瞻若有所失，知庫比丘不償。若外利養入，知庫比丘得受兩分。

「若頭陀比丘雖住寺中，不住僧房，不食眾檀越，自為起房，眾僧不得差作維那及知事使。若比丘若於讀誦教化說法，能得利養利眾僧，眾僧不得差知僧事，有房舍衣缽，應先以好者與之，飲食果木得加分與。若比

【現代漢語翻譯】現代漢語譯本：如果缽丟失了，應該責令賠償。為什麼呢？因為（典缽比丘）負有保管的責任。如果管理缽庫的比丘，或者負責比丘們缽的出入，忘記關門，導致比丘們的缽丟失，應該賠償；如果是有人鑿墻偷盜，則不需要賠償。如果眾比丘告訴管理缽庫的比丘：『長老！早上把缽拿出來放在外面，我們派人守護。』守護的人睡著了導致缽丟失，管理缽庫的比丘不需要賠償。如果管理缽庫的比丘，眾比丘把缽交給他，他懶得打開庫房，而是把缽放在自己的房間里，如果缽丟失了，要責令賠償。如果管理缽庫的比丘打開缽庫的門，還沒來得及關上，突然得了急病，沒有來得及轉交委託，缽丟失了，不需要賠償。如果管理缽庫的比丘關上庫房睡覺，有賊來叫他開門，比丘不開，賊說：『我如果開了門，我就殺了你。』比丘還是不開，賊就用斧頭砍門，比丘心想：『我如果不開門，既要被殺又要丟缽。』於是打開了門，賊把所有的缽都拿走了，比丘不需要負責賠償。如果管理缽庫的比丘，把鑰匙交給來訪的比丘，來訪的比丘就打開庫房，偷走了缽，管理缽庫的比丘應該賠償缽。如果上座（Sthavira，長老）對管理缽庫的比丘說：『我想寄存缽，庫主和長老一起看看缽。』如果開了門或者沒開門導致缽丟失，兩個人共同賠償。如果上座帶人進入庫房，管理缽庫的比丘說：『不要帶人進入。』上座說：『沒關係。』如果缽丟失了，上座自己賠償。如果管理僧眾倉庫的比丘，僧眾舉行大法會，拿出放入各種物品，一個人沒有照看，如果有什麼東西丟失了，管理倉庫的比丘不需要賠償。如果額外的供養進入，管理倉庫的比丘可以得到兩份。如果頭陀（Dhuta，苦行者）比丘雖然住在寺廟中，但不住在僧房，不食用眾檀越（Dānapati，施主）的供養，自己建造房屋，眾僧不得指派他擔任維那（Karmadāna，知事）以及知事使。如果有比丘在讀誦、教化、說法方面，能夠獲得利益並利益眾僧，眾僧不得指派他管理僧事，對於房舍衣缽，應該先給他好的，飲食果木可以多分給他。如果比

【English Translation】 English version: If a bowl is lost, compensation should be demanded. Why? Because (the bowl-keeper Bhikshu) has the responsibility of safekeeping. If the Bhikshu who manages the bowl storage, or is responsible for the entry and exit of the Bhikshus' bowls, forgets to close the door, causing the Bhikshus' bowls to be lost, compensation should be made; if someone breaks through the wall to steal, no compensation is required. If the Bhikshus tell the bowl-keeper Bhikshu: 'Elder! Take the bowls out in the morning and place them outside, we will send someone to guard them.' If the guard falls asleep and the bowls are lost, the bowl-keeper Bhikshu does not need to compensate. If the bowl-keeper Bhikshu, when the Bhikshus hand over their bowls to him, is too lazy to open the storage room and instead places the bowls in his own room, if the bowls are lost, compensation should be demanded. If the bowl-keeper Bhikshu opens the door of the bowl storage, and before he has time to close it, suddenly falls ill, and does not have time to transfer the responsibility, the loss of the bowls does not require compensation. If the bowl-keeper Bhikshu closes the storage and sleeps, and a thief comes to call him to open the door, and the Bhikshu does not open it, and the thief says: 'If I open the door, I will kill you.' The Bhikshu still does not open it, and the thief chops the door with an axe, and the Bhikshu thinks: 'If I don't open the door, I will be killed and lose the bowls.' So he opens the door, and the thief takes all the bowls away, the Bhikshu does not need to be held responsible for compensation. If the bowl-keeper Bhikshu gives the key to a visiting Bhikshu, and the visiting Bhikshu opens the storage and steals the bowls, the bowl-keeper Bhikshu should compensate for the bowls. If the Sthavira (長老, Elder) says to the bowl-keeper Bhikshu: 'I want to deposit a bowl, the storage manager and the Elder should look at the bowl together.' If the bowls are lost whether the door is opened or not, the two people should compensate together. If the Sthavira brings someone into the storage, and the bowl-keeper Bhikshu says: 'Do not bring people in.' And the Sthavira says: 'It's okay.' If the bowls are lost, the Sthavira should compensate himself. If the Bhikshu who manages the Sangha's (僧眾, monastic community) storage, when the Sangha holds a large gathering, takes out and puts in various items, and one person does not take care, if something is lost, the storage-keeper Bhikshu does not need to compensate. If extra offerings come in, the storage-keeper Bhikshu can receive two shares. If a Dhuta (頭陀, ascetic) Bhikshu, although living in a monastery, does not live in the Sangha's quarters, does not eat the offerings of the Dānapati (檀越, donors), and builds his own house, the Sangha may not appoint him as Karmadāna (維那, supervisor) or as an administrator. If a Bhikshu, in terms of reading, teaching, and preaching, is able to obtain benefits and benefit the Sangha, the Sangha may not appoint him to manage Sangha affairs, and for housing, robes, and bowls, he should be given the good ones first, and he may be given extra portions of food, fruits, and wood. If a Bhik

丘受用僧房舍衣缽，若慢藏失僧物，悉應償，得差看佛供養具不得辭，有所失悉償。

「失官稅者，應輸稅者不輸，以偷過官稅，若初捉突吉羅，隱藏偷蘭遮，不輸過官稅處波羅夷。若盜心擲落稅外波羅夷，落稅內偷蘭遮，若擲稅外物還展轉入稅內波羅夷。又法師說偷蘭遮。若有大木作橋，一頭稅界內，一頭稅界外，若以盜心將物從木上過，未度木偷蘭遮，過木波羅夷。若二人共稅，一人稅界外，一人在稅界內偷蘭遮，二人悉出稅界外波羅夷。若將牛馬負物過官稅處，比丘語受稅人：『隨汝稅取估直。』受稅人忘，牛遂自出稅界外，比丘不犯。何以故？已語受稅人故。若比丘將至官稅處，一人慾稅、一人言置，比丘不輸度，不犯。若比丘物至官稅處欲輸稅，受稅人言：『小小不須稅。』比丘將物度，無罪。若比丘將物至受稅人處，受稅人正蒱博戲，比丘三喚不應，比丘委去，無罪。若比丘將物至官稅處，卒有水火賊難，各驚走四出不受稅，比丘委去，不犯。稅界者，亦擲石所及處，若比丘將物不至稅界，過者不犯。」

法師曰：「我欲現偷人無罪。云何無罪？」

答曰：「無主人故無罪。若人兒落度，父母以水灌頂遣去，或父母死亡，比丘取如是人無罪。若負他人責，比丘將去無罪。家生、或買得

【現代漢語翻譯】現代漢語譯本：比丘如果使用僧團的房舍、衣物和缽，如果粗心大意導致僧團的物品遺失，都應當賠償。可以接受僧團的差遣照看佛的供養器具，不得推辭，如果（因為疏忽）有所遺失，都應當賠償。

關於逃稅：應該交稅的物品不交稅，想要偷逃官稅，如果剛開始被抓住，犯的是突吉羅（Dukkata，輕罪）；如果隱藏物品偷逃官稅，犯的是偷蘭遮（Thullanaccaya，中等罪）；如果完全逃過官稅，犯的是波羅夷（Parajika，重罪，逐出僧團）。如果心懷盜心將物品扔到稅界之外，犯的是波羅夷；如果扔在稅界之內，犯的是偷蘭遮。如果將扔在稅界之外的物品又輾轉運入稅界之內，犯的是波羅夷。還有法師說這種情況犯的是偷蘭遮。如果有用大木頭做的橋，一頭在稅界之內，一頭在稅界之外，如果心懷盜心將物品從橋上運過，未完全過橋，犯的是偷蘭遮；完全過橋，犯的是波羅夷。如果兩個人共同擁有物品，一人在稅界之外，一人在稅界之內，（其中一人想要偷稅），犯的是偷蘭遮；如果兩人都出了稅界之外，犯的是波羅夷。如果用牛馬馱著物品經過官稅處，比丘對收稅人說：『按照你們的稅率估價徵稅。』收稅人忘記了，牛馬自己走出了稅界之外，比丘不犯戒。為什麼呢？因為已經告知收稅人了。如果比丘帶物品到官稅處，一人想要交稅，一人說先放著，比丘沒有交稅就離開了，不犯戒。如果比丘的物品到了官稅處想要交稅，收稅人說：『一點點東西不用交稅。』比丘將物品帶走，沒有罪。如果比丘帶物品到收稅人處，收稅人正在玩博戲，比丘叫了三次收稅人沒有迴應，比丘就離開了，沒有罪。如果比丘帶物品到官稅處，突然發生水災、火災或盜賊之難，大家驚慌逃散，沒有人收稅，比丘就離開了，不犯戒。稅界的範圍，就是扔石頭所能及的地方，如果比丘帶物品沒有到稅界，就過去了，不犯戒。

法師說：『我想說明偷盜他人之物，在某種情況下是沒有罪的。』

回答說：『因為沒有主人，所以沒有罪。如果有人家的孩子被送到寺廟出家，父母用水澆灌頭頂表示捨棄，或者父母已經去世，比丘帶走這樣的人，沒有罪。如果（有人）欠他人債務，比丘帶走（這個人），沒有罪。家生的奴隸，或是買來的奴隸……』

【English Translation】 English version: If a Bhikkhu (monk) uses the Sangha's (monastic community) dwellings, robes, and alms bowls, and if Sangha property is lost due to negligence, they must compensate for it. They may accept the Sangha's assignment to care for the Buddha's offerings and implements, and may not refuse. If anything is lost (due to negligence), they must compensate for it.

Regarding tax evasion: If taxes are due on goods but not paid, intending to evade official taxes, if caught initially, it is a Dukkata (minor offense); if concealing goods to evade taxes, it is a Thullanaccaya (intermediate offense); if completely evading official taxes, it is a Parajika (major offense, expulsion from the Sangha). If, with a thieving mind, one throws goods outside the tax boundary, it is a Parajika; if thrown within the tax boundary, it is a Thullanaccaya. If goods thrown outside the tax boundary are then transported back into the tax boundary, it is a Parajika. Furthermore, a Dharma master says this is a Thullanaccaya. If there is a bridge made of large timber, one end within the tax boundary and the other outside, if with a thieving mind one transports goods across the bridge, not completely across, it is a Thullanaccaya; completely across, it is a Parajika. If two people jointly own goods, one outside the tax boundary and one inside (and one intends to evade taxes), it is a Thullanaccaya; if both are outside the tax boundary, it is a Parajika. If using oxen or horses to carry goods past the official tax point, and the Bhikkhu says to the tax collector, 'Assess and tax according to your rates,' and the tax collector forgets, and the oxen or horses proceed outside the tax boundary, the Bhikkhu is not at fault. Why? Because they informed the tax collector. If a Bhikkhu brings goods to the tax point, and one person wants to pay taxes while another says to leave it, and the Bhikkhu leaves without paying taxes, they are not at fault. If a Bhikkhu's goods arrive at the tax point and they intend to pay taxes, but the tax collector says, 'A small amount doesn't need to be taxed,' and the Bhikkhu takes the goods away, there is no offense. If a Bhikkhu brings goods to the tax collector, and the tax collector is engrossed in gambling, and the Bhikkhu calls out three times without response, and the Bhikkhu leaves, there is no offense. If a Bhikkhu brings goods to the official tax point, and suddenly there is a disaster of flood, fire, or thieves, and everyone scatters in panic, and no one collects taxes, and the Bhikkhu leaves, there is no offense. The extent of the tax boundary is the distance a stone can be thrown. If a Bhikkhu brings goods without reaching the tax boundary and passes by, there is no offense.

The Dharma master said, 'I want to explain that stealing another's property is, in some cases, not an offense.'

The answer is, 'Because there is no owner, there is no offense. If someone's child is sent to the temple to become a monk, and the parents pour water over their head to signify abandonment, or if the parents have died, and the Bhikkhu takes such a person, there is no offense. If (someone) owes another a debt, and the Bhikkhu takes (that person), there is no offense. A slave born into the household, or a slave that was purchased...'

、或破得。云何家生？家中奴婢生。云何買得？以物買得。云何破得？興軍破得。律本中說，若偷如是人得罪，初從捉突吉羅，若抱舉一腳離地偷蘭遮，若兩腳離地波羅夷。若恐怖驅去，初方便小罪，若舉一腳偷蘭遮，舉兩腳波羅夷。若他人奴，比丘語言：『汝在此辛苦，何不叛去？若至他處可得適意。』若奴聞比丘語已，初發心欲去突吉羅，若初舉一腳偷蘭遮，舉兩腳波羅夷。若奴叛，有眾多比丘語其道，催令駛去，隨語比丘得重罪。若奴使走，比丘語言：『汝如是走，可脫。』比丘無罪。若奴安徐去，比丘語言：『汝如是寬行，郎主當捉得汝。』奴聞比丘語，即便駃去，比丘犯重罪。若奴叛走已至他國，比丘語言：『汝可更余處去，汝主求逐汝。』奴聞比丘語即叛去，比丘犯重罪。若比丘語言：『汝此處辛苦某處極樂。』奴聞比丘語即便叛去，比丘不教去無罪。有比丘作是言：『某方極樂，道路處處豐饒飲食，誰能逐去者。』奴聞此語便自隨比丘去，比丘即驅使此人，比丘無罪；若至半路虎狼賊難，比丘喚走無罪。偷人品竟。

「無足者，蛇虺；有主，世人已蛇為技，若有觀看，或與一錢乃至半錢，此人置蛇睡眠，比丘盜心將去，隨直多少結罪。蛇在函中，比丘盜心，以蝦蟆餌之，或手牽出離函，隨直多少

【現代漢語翻譯】現代漢語譯本或通過暴力手段奪取。什麼是『家生』？指家中奴婢所生。什麼是『買得』？指用財物買來的。什麼是『破得』？指通過戰爭攻破城池而獲得的。《律本》中說，如果偷盜這樣的人，最初開始行動時犯突吉羅（Dukkata，輕罪），如果抱起或抬起一隻腳使其離開地面，則犯偷蘭遮（Thullanacca，中等罪），如果兩隻腳都離開地面，則犯波羅夷（Parajika，重罪，逐出僧團）。如果用恐嚇手段驅趕，最初的方便行為是小罪，如果抬起一隻腳是偷蘭遮，抬起兩隻腳是波羅夷。如果（是）他人的奴隸，比丘對比丘說：『你在這裡辛苦，為什麼不逃走呢？如果到其他地方，可以得到舒適的生活。』如果奴隸聽到比丘的話后，最初產生逃跑的念頭，犯突吉羅，如果最初抬起一隻腳，犯偷蘭遮，抬起兩隻腳，犯波羅夷。如果奴隸逃跑，有眾多比丘在路上告訴他方向，催促他快速離開，隨口說話的比丘會犯重罪。如果奴隸自己要走，比丘說：『你這樣走，可以逃脫。』比丘無罪。如果奴隸慢慢地走，比丘說：『你這樣慢慢地走，主人會捉到你的。』奴隸聽到比丘的話，就立即快速逃跑，比丘犯重罪。如果奴隸逃跑後到了其他國家，比丘說：『你可以到其他地方去，你的主人正在追捕你。』奴隸聽到比丘的話就逃走了，比丘犯重罪。如果比丘說：『你在這裡辛苦，某處極樂。』奴隸聽到比丘的話就逃走了，比丘沒有教唆他逃跑，無罪。有比丘這樣說：『某方極樂，道路處處豐饒飲食，誰能追趕得上呢？』奴隸聽到這話，就自己跟隨比丘離去，比丘就驅使這個人，比丘無罪；如果走到半路遇到虎狼或盜賊的災難，比丘呼喚他快走，無罪。偷人品結束。

沒有腳的，指蛇；有主人的，指世人以玩蛇為技藝的人，如果有人觀看，或者給一錢甚至半錢，這個人把蛇放在旁邊睡覺，比丘生起盜心想把蛇偷走，根據蛇的價值大小來判罪。蛇在箱子里，比丘生起盜心，用蛤蟆來引誘它，或者用手牽它離開箱子，根據蛇的價值大小來判罪。

【English Translation】 English version Or obtained through violence. What is 'born into the household'? It refers to a slave born in the household. What is 'bought'? It refers to being bought with goods. What is 'obtained by conquest'? It refers to being obtained by conquering a city in war. The Vinaya states that if one steals such a person, the initial act is a Dukkata (minor offense). If one lifts one foot off the ground, it is a Thullanacca (moderate offense). If both feet are lifted off the ground, it is a Parajika (major offense, expulsion from the Sangha). If one drives them away with intimidation, the initial act is a minor offense. Lifting one foot is a Thullanacca, and lifting both feet is a Parajika. If (it is) another person's slave, and a Bhikkhu says to him: 'You are suffering here, why don't you run away? If you go elsewhere, you can have a comfortable life.' If the slave hears the Bhikkhu's words and initially has the thought of running away, it is a Dukkata. If he initially lifts one foot, it is a Thullanacca. Lifting both feet is a Parajika. If the slave runs away, and many Bhikkhus tell him the way on the road, urging him to leave quickly, the Bhikkhu who speaks will commit a serious offense. If the slave wants to leave on his own, and the Bhikkhu says: 'If you go this way, you can escape,' the Bhikkhu is without offense. If the slave walks slowly, and the Bhikkhu says: 'If you walk so slowly, your master will catch you,' and the slave hears the Bhikkhu's words and immediately runs away quickly, the Bhikkhu commits a serious offense. If the slave runs away and goes to another country, and the Bhikkhu says: 'You can go elsewhere, your master is pursuing you,' and the slave hears the Bhikkhu's words and runs away, the Bhikkhu commits a serious offense. If the Bhikkhu says: 'You are suffering here, a certain place is blissful,' and the slave hears the Bhikkhu's words and runs away, the Bhikkhu did not instigate him to run away, and is without offense. If a Bhikkhu says: 'A certain place is blissful, the roads are full of abundant food and drink everywhere, who can catch up?' and the slave hears these words and follows the Bhikkhu on his own, and the Bhikkhu then uses this person as a servant, the Bhikkhu is without offense. If they encounter tigers, wolves, or bandits on the way, and the Bhikkhu tells him to run quickly, there is no offense. The section on stealing people ends.

Those without feet refer to snakes. Those with owners refer to people who make a living by playing with snakes. If someone watches and gives a coin or even half a coin, and this person puts the snake aside to sleep, and the Bhikkhu has the intention to steal the snake, the offense is determined by the value of the snake. If the snake is in a box, and the Bhikkhu has the intention to steal it, and uses a toad as bait, or pulls it out of the box with his hand, the offense is determined by the value of the snake.

結罪。無足品竟。

「二足者，鬼人為初，唯鬼不可偷。三種鳥，一者毛翅，二者皮翅，三者骨翅。毛翅者，孔雀、雞為初。皮翅者，蝙蝠為初。骨翅者，蜂為初。比丘盜心，隨直少多結罪，如前說無異。四足者，一切畜生，像為初。若盜心，大力能抱象離地波羅夷。若像在廄，或系腹或繫頸或系四足，若解縛離本處，若不繫驅出屋外，若在外驅出門，若在聚落驅出聚落界，若在阿蘭若處，驅行離四足處，若眠驅起，隨一一離處波羅夷。牛馬驢駱駝、一切四足，亦如是。若半在欄，以欄為界，解縛驅出如前所說。若以草誘去，隨離處犯罪。若喚牛名，解語隨出，犯罪亦如前。若牛眠地殺，牛主責，應還直，若不還犯重罪。四足品竟。

「多足眾生者，百足蜈蚣蚰蜒，若一舉腳九十九，偷蘭遮，若舉最後一腳，隨直多少結罪。多足品竟。

「若為賊往他人家看物處所、籬壁穿破處，還來語賊，賊聞比丘說，依事往取，隨物離處，若眾多比丘遣一比丘往，一切犯罪。若教一比丘看物處所，有比丘言：『不須遣其去，我自往看。』此比丘犯罪，教者被教者無罪。眾多比丘強將一比丘共偷得物，便驅此比丘守視，諸伴便覓物去，此守物比丘起盜心，物中好者便偷將舉，隨直多少結罪。眾多比丘者，眾多比丘

【現代漢語翻譯】現代漢語譯本：結罪。無足品完。

『二足的眾生，以鬼為首，只有鬼不能偷。三種鳥，第一種是毛翅，第二種是皮翅，第三種是骨翅。毛翅的，以孔雀、雞為首。皮翅的，以蝙蝠為首。骨翅的，以蜂為首。比丘（Bhikkhu，佛教出家男眾）如果生起盜心，根據所盜物品價值多少來判罪，和前面所說的沒有區別。四足的眾生，是一切畜生，以象為首。如果生起盜心，有大力氣能夠把象抱離地面，判波羅夷（Pārājika，斷頭罪）。如果像在馬廄里，或者繫在腹部，或者繫在頸部，或者繫在四足上，如果解開束縛使象離開原來的地方，或者不繫縛而驅趕到屋外，如果在外面驅趕出門，如果在村落里驅趕出村落的邊界，如果在阿蘭若（Arañña，寂靜處）處，驅趕行走離開四足所站立的地方，如果像在睡覺驅趕起來，隨著每一次離開的地方判波羅夷。牛、馬、驢、駱駝、一切四足動物，也像這樣判罪。如果一半在欄里，以欄為界限，解開束縛驅趕出去，像前面所說的那樣。如果用草引誘它離開，隨著離開的地方犯罪。如果呼喚牛的名字，牛聽懂話跟隨出來，犯罪也像前面一樣。如果在牛睡覺的地方殺牛，牛的主人追究責任，應該賠償價值，如果不賠償犯重罪。四足品完。

『多足眾生，像百足蟲、蜈蚣、蚰蜒，如果一次舉起九十九隻腳，判偷蘭遮（Thullaccaya，粗罪），如果舉起最後一隻腳，根據所盜物品價值多少來判罪。多足品完。

『如果爲了盜賊去別人家看東西的處所、籬笆墻壁的破損處，回來告訴盜賊，盜賊聽了比丘說的話，按照所說的情況去偷取，隨著物品離開的地方，如果是眾多比丘派遣一個比丘去，所有比丘都犯罪。如果教唆一個比丘去看東西的處所，有比丘說：『不需要派他去，我自己去看。』這個比丘犯罪，教唆的比丘有罪，被教唆的比丘沒有罪。眾多比丘強行拉一個比丘一起去偷東西，然後驅趕這個比丘守著贓物，其他同夥就去尋找東西，這個守贓物的比丘生起盜心，把贓物中好的東西偷拿走，根據所盜物品價值多少來判罪。眾多比丘，就是眾多比丘。

【English Translation】 English version: Conclusion. End of the Apāda Vagga (Footless Chapter).

'Among bipeds, ghosts are the first, and only ghosts cannot be stolen. There are three kinds of birds: the first has feathered wings, the second has skin wings, and the third has bone wings. Those with feathered wings begin with peacocks and chickens. Those with skin wings begin with bats. Those with bone wings begin with bees. If a Bhikkhu (Buddhist monk) has a thieving mind, he is judged according to the value of the stolen item, with no difference from what was said before. Among quadrupeds, all livestock begin with elephants. If there is a thieving mind, and the strength to lift an elephant off the ground, it is Pārājika (defeat). If the elephant is in a stable, tied by the belly, neck, or all four feet, untying it and moving it from its original place, or driving it out of the house without tying it, or driving it out the door if it is outside, or driving it out of the village boundary if it is in a village, or in a Arañña (forest), driving it away from where its four feet stand, or waking it up if it is sleeping, each movement away is Pārājika. Cows, horses, donkeys, camels, and all quadrupeds are judged in the same way. If half of it is in the pen, with the pen as the boundary, untying it and driving it out is as described before. If luring it away with grass, the offense follows the movement. If calling the cow by name, and it understands and follows, the offense is also as before. If killing a cow where it sleeps, the owner of the cow is responsible and should repay the value; if not, a serious offense is committed. End of the Catuppāda Vagga (Quadruped Chapter).'

'Among creatures with many feet, like centipedes, millipedes, and house centipedes, if lifting ninety-nine feet at once, it is Thullaccaya (serious offense); if lifting the last foot, the offense is judged according to the value of the stolen item. End of the Bahuppāda Vagga (Multipedes Chapter).'

'If, for the sake of thieves, one goes to another's house to scout the location of items, or the breaches in the fence or wall, and returns to tell the thieves, and the thieves, hearing the Bhikkhu's words, go to take the items according to what was said, the offense follows the movement of the items. If many Bhikkhus send one Bhikkhu to go, all are guilty. If instructing one Bhikkhu to scout the location of items, and another Bhikkhu says, 'There is no need to send him, I will go myself,' this Bhikkhu is guilty; the one who instructed is guilty, but the one who was instructed is not guilty. If many Bhikkhus forcibly take one Bhikkhu to steal items together, and then drive this Bhikkhu to guard the stolen goods while the others go to find more items, and this Bhikkhu guarding the stolen goods has a thieving mind and steals the good items from the stolen goods, the offense is judged according to the value of the stolen items. Many Bhikkhus means many Bhikkhus.'

作是言：『我等共往某鄉某處相與共偷。』諸伴悉同而去，一人入取物，物離本處，悉得波羅夷。于問難中四人共偷，三人得罪、一人得脫，我今問汝，汝當善思。」

答曰：「有四比丘，一是師、三是弟子，欲偷六摩娑迦，師語弟子言：『汝人各偷一摩娑迦，我偷三。』第一弟子言：『和尚偷三我偷一，汝二人各偷一。』餘二人展轉相教亦如是，師自偷三錢，偷蘭遮，教三弟子偷亦偷蘭遮。何以故？自偷異、教人偷異，是故二偷蘭。三人云何得重罪？為教他偷五摩娑迦故，是故得重罪。汝當善思者，于盜戒中，義理分別當善思。云何善思？一種物置一處，復一種多處、多種置多處，此事汝當善識。云何一種物置一處？有一人以五摩娑迦置店肆中，眾多比丘見，遣一比丘往取，離本處，眾多比丘悉得波羅夷。有一人五店，店安一摩娑迦，眾多比丘遣一比丘往五處取，最後處得波羅夷。種種物置一處，諸雜物置一處，或直五摩娑迦，或直過五摩娑迦置一處，眾多比丘遣一比丘取，此比丘舉物離地，眾多比丘得重罪。種種物置多處，有五人各有一店，眾多比丘遣一比丘取，最後離本處，眾多比丘犯重罪。教品竟。

「相要者，某時共去，或中前中后或夜，或今日或明日，或今年或明年，相要不絕、時克不違，

【現代漢語翻譯】現代漢語譯本：這樣說：『我們一起去某鄉某處共同偷竊。』所有同伴都同意前往，一人進去拿取物品，物品離開原處，所有人都犯了波羅夷罪（Parajika，斷頭罪）。在問難中，四個人共同偷竊，三人獲罪，一人脫罪，我現在問你，你應當好好思考。」

回答說：『有四個比丘（Bhiksu，佛教出家人），一個是師父，三個是弟子，想要偷六個摩娑迦（Masaka，古印度貨幣單位），師父對弟子們說：『你們每人偷一個摩娑迦，我偷三個。』第一個弟子說：『和尚（Upadhyaya，親教師）偷三個，我偷一個，你們兩人各偷一個。』其餘兩人輾轉相教也是這樣，師父自己偷三個錢，犯偷蘭遮罪（Sthulatyaya，重罪），教三個弟子偷也犯偷蘭遮罪。為什麼呢？自己偷和教人偷是不同的，所以是兩個偷蘭遮罪。三人為什麼得重罪？因為教他人偷五摩娑迦的緣故，所以得重罪。你應當好好思考，在盜戒中，義理分別應當好好思考。』

『怎樣好好思考？一種物品放在一個地方，又一種物品放在多個地方，多種物品放在多個地方，這件事你應當清楚認識。怎樣一種物品放在一個地方？有一個人把五個摩娑迦放在店舖中，眾多比丘看見了，派遣一個比丘去拿取，離開原處，眾多比丘都犯了波羅夷罪。有一個人有五個店舖，每個店舖放一個摩娑迦，眾多比丘派遣一個比丘去五個地方拿取，最後的地方犯波羅夷罪。種種物品放在一個地方，各種雜物放在一個地方，或者價值五個摩娑迦，或者超過五個摩娑迦放在一個地方，眾多比丘派遣一個比丘去拿取，這個比丘拿起物品離開地面，眾多比丘得重罪。種種物品放在多個地方，有五個人各有一個店舖，眾多比丘派遣一個比丘去拿取，最後離開原處，眾多比丘犯重罪。教品結束。

『相約者，某時共同前往，或者上午、中午、下午或者夜晚，或者今天、或者明天，或者今年、或者明年，相約不斷絕，時間剋期不違反，』

【English Translation】 English version: Saying this: 'Let us go together to a certain village and a certain place to steal together.' All companions agree to go, and one person enters to take the item. When the item is moved from its original place, all commit a Parajika (expulsion) offense. In a question and answer scenario, four people steal together, three are convicted, and one is acquitted. I now ask you, you should think carefully.'

The answer is: 'There are four Bhiksus (Buddhist monks), one is the teacher, and three are disciples, wanting to steal six Masakas (ancient Indian currency unit). The teacher says to the disciples: 'Each of you steal one Masaka, and I will steal three.' The first disciple says: 'The Upadhyaya (preceptor) steals three, I steal one, and the two of you each steal one.' The remaining two teach each other in the same way. The teacher himself steals three coins, committing a Sthulatyaya (grave offense), and teaching the three disciples to steal also constitutes a Sthulatyaya offense. Why? Because stealing oneself and teaching others to steal are different, therefore it is two Sthulatyaya offenses. Why do the three receive a grave offense? Because they taught others to steal five Masakas, therefore they receive a grave offense. You should think carefully, in the precept against stealing, the distinctions in meaning should be carefully considered.'

'How to think carefully? One type of item placed in one location, another type of item placed in multiple locations, multiple types of items placed in multiple locations, you should clearly recognize this matter. How is one type of item placed in one location? One person places five Masakas in a shop, many Bhiksus see it, and send one Bhiksu to take it. When it is moved from its original place, many Bhiksus all commit a Parajika offense. One person has five shops, each shop has one Masaka, many Bhiksus send one Bhiksu to take from the five locations, the last location results in a Parajika offense. Various items placed in one location, various miscellaneous items placed in one location, either worth five Masakas, or worth more than five Masakas placed in one location, many Bhiksus send one Bhiksu to take it, when this Bhiksu lifts the item off the ground, many Bhiksus commit a grave offense. Various items placed in multiple locations, five people each have a shop, many Bhiksus send one Bhiksu to take it, the last removal from its original place, many Bhiksus commit a grave offense. The section on teaching is complete.'

'Those who make an agreement, go together at a certain time, either before noon, at noon, after noon, or at night, either today, or tomorrow, or this year, or next year, the agreement is not broken, and the time is not violated,'

犯不犯如前所說。若不從教，教中前取而中后取，教初夜取而後夜取，教白月取而黑月取，教此年取而後年取，教者犯小罪，取者犯波羅夷。若時克相應，俱得罪。相要品竟。

善見律毗婆沙卷第九大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十

簫齊外國三藏僧伽跋陀羅譯

「現相教取五者，眼現相為初，或眼現相，或手現相，或腳現相，或遙頭現相，或動身現相，如是種種現相教偷，犯不犯如前所說。教取此物而得此物，俱犯重。教取此物而得彼物，教者小罪，取者犯重。教語此人者，有眾多比丘，一是師、三是弟子，第一弟子名佛陀勒棄多，二名曇摩勒棄多，三名僧伽勒棄多，師行見他物起盜心，喚佛陀勒棄多語言：『汝教曇摩勒棄多，教僧伽勒棄多，往取彼物。』師教第一弟子時，師得突吉羅。曇摩勒棄多語、僧伽勒棄多受語時，師得偷蘭遮，若往取物離本處，師及三弟子俱犯重。」

法師曰：「非但四人犯罪，若百千人展轉相教，罪亦如是。教他者，師教佛陀勒棄多：『汝往語曇摩勒棄多，教曇摩勒棄多語僧伽勒棄多，汝往取物。』佛陀勒棄多見曇摩勒棄多不語，或不見，自往語僧伽勒棄多：『汝往取物。』若物離本處，師得突吉羅，曇

【現代漢語翻譯】現代漢語譯本犯不犯的判斷如前文所述。如果不聽從教導，教導者在（僧團）先前允許的時間取物，而在（僧團）之後允許的時間取物；教導者在（一天中的）初夜取物，而在（一天中的）后夜取物；教導者在（一個月的）白月（上半月）取物，而在（一個月的）黑月（下半月）取物；教導者在（一年的）今年取物，而在（一年的）後年取物，教導者犯小罪，取物者犯波羅夷（Parajika，斷頭罪，最重的罪）。如果時間克應（時機成熟）相應，則雙方都得罪。相要品結束。

《善見律毗婆沙》卷第九大正藏第 24 冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第十

簫齊外國三藏僧伽跋陀羅（Sanghabhadra）譯

『現相教取五種情況：以眼示意為開始，或者用眼睛示意，或者用手示意，或者用腳示意，或者用搖頭示意，或者用動身體示意，像這樣種種用現相教唆偷盜，犯不犯的判斷如前文所述。教唆取此物而得到此物，教唆者和取物者都犯重罪。教唆取此物而得到彼物，教唆者犯小罪，取物者犯重罪。』教唆告訴這個人，有眾多比丘（bhikkhu，佛教僧侶），一個是師父，三個是弟子，第一個弟子名叫佛陀勒棄多（Buddharakkhita），第二個名叫曇摩勒棄多（Dhammarakkhita），第三個名叫僧伽勒棄多（Sangharakkhita），師父行走時見到他人的物品，生起盜心，呼喚佛陀勒棄多說：『你教唆曇摩勒棄多，教唆僧伽勒棄多，前去取那個物品。』師父教唆第一個弟子時，師父得突吉羅（Dukkata，惡作罪，輕罪）。曇摩勒棄多告訴僧伽勒棄多、僧伽勒棄多接受教唆時，師父得偷蘭遮（Thullaccaya，粗罪，中等罪），如果前去取物並離開原處，師父和三個弟子都犯重罪。

法師說：『不僅僅是四個人犯罪，如果百千人輾轉相教唆，罪過也是如此。』教唆他人，師父教唆佛陀勒棄多：『你前去告訴曇摩勒棄多，教唆曇摩勒棄多告訴僧伽勒棄多，你前去取物。』佛陀勒棄多見不到曇摩勒棄多，或者沒有見到，自己前去告訴僧伽勒棄多：『你前去取物。』如果物品離開原處，師父得突吉羅，曇

【English Translation】 English version Whether an offense is committed is as previously stated. If one does not follow the teaching, if the teacher takes something before it is permitted (by the Sangha), and takes it after it is permitted; if the teacher takes something in the early night, and takes it in the later night; if the teacher takes something during the white month (waxing moon), and takes it during the black month (waning moon); if the teacher takes something this year, and takes it the following year, the teacher commits a minor offense, and the taker commits a Parajika (defeat, expulsion, the gravest offense). If the timing is right and corresponds, both are guilty. The chapter on mutual agreement ends.

《Samantapasadika》 Volume 9 Taisho Tripitaka Volume 24, No. 1462, 《Samantapasadika》

《Samantapasadika》 Volume 10

Translated by the Tripiṭaka Master Sanghabhadra (Sanghabhadra) from a foreign country during the Xiao Qi Dynasty

『There are five cases of teaching theft through signs: starting with eye signs, or using eye signs, or using hand signs, or using foot signs, or using head-shaking signs, or using body-moving signs. Like this, all kinds of teaching theft through signs, whether an offense is committed is as previously stated. If one teaches to take this object and this object is obtained, both the teacher and the taker commit a grave offense. If one teaches to take this object and that object is obtained, the teacher commits a minor offense, and the taker commits a grave offense.』 If one teaches to tell this person, there are many bhikkhus (Buddhist monks), one is the teacher, and three are disciples. The first disciple is named Buddharakkhita, the second is named Dhammarakkhita, and the third is named Sangharakkhita. The teacher, while walking, sees another's object and develops a desire to steal it, and calls Buddharakkhita and says: 『You teach Dhammarakkhita, teach Sangharakkhita, to go and take that object.』 When the teacher teaches the first disciple, the teacher incurs a Dukkata (wrongdoing, a minor offense). When Dhammarakkhita tells Sangharakkhita, and Sangharakkhita accepts the teaching, the teacher incurs a Thullaccaya (serious offense, a moderate offense). If they go to take the object and it is moved from its original place, the teacher and the three disciples all commit a grave offense.

The Dharma Master said: 『It is not only four people who commit the offense, if hundreds or thousands of people teach each other in turn, the offense is the same.』 Teaching others, the teacher teaches Buddharakkhita: 『You go and tell Dhammarakkhita, teach Dhammarakkhita to tell Sangharakkhita, you go and take the object.』 Buddharakkhita does not see Dhammarakkhita, or has not seen him, and goes himself to tell Sangharakkhita: 『You go and take the object.』 If the object is moved from its original place, the teacher incurs a Dukkata, Dham

摩勒棄多無罪，第一第三犯重。已去還者，僧伽勒棄多見人守視不得取，還報師，師語言：『隨便取莫置。』師得突吉羅，后若得物，師及弟子俱犯重。若師教弟子取物決定得，如擲物虛空必定落地，師教竟得波羅夷。若師盜心教弟子已，或一年或二年或三年乃至六年，師或死或罷道，師不犯重，偷者得罪。教已乃至三年，弟子未得偷，弟子患耳聾，師不知聾，師生悔心語弟子言罷，弟子聾不聞語故，承先教往取離本處，師及聾弟子俱犯重。若弟子不聾，答言：『善哉不取。』師及弟子不犯重，得突吉羅。教取品竟。

「今當現盜戒有五事，是故律本所說。五事者，何謂為五？一者、他物，二者、他物想，三者、重物，四者、盜心，五者、離本處。若一事二事不犯重，若具二事，偷蘭遮突吉羅，六事者，非自想、非親厚想、非暫用想，重物，盜心，離本處。非他主者，非他守護，此物糞掃想、無主想、自己想、暫用想，非盜心，無罪。己想，於他物中生自己想，取離本處，無罪。若物主責應還，若不還者犯重罪。親厚想者，如律本所說，佛告諸比丘：『有五事得取親厚物。何謂為五？一者、知識，二者、同食，三者、善語，四者、生，五者取已歡喜。』何謂為知識？一見而歡喜，是名知識。同食者，極親厚無所

【現代漢語翻譯】現代漢語譯本摩勒棄多（Mule Qiduo，人名）無罪，第一和第三種情況犯重罪。已經離開又回來的人，僧伽勒棄多（Sengqie Leqiduo，人名）看見有人看守，不能拿取，應該回去稟告師父，師父說：『隨便拿，不要放在心上。』師父犯突吉羅（Dukijilo，輕罪），之後如果得到財物，師父和弟子都犯重罪。如果師父教弟子去拿東西，確定能得到，就像扔東西到空中必定會落地一樣，師父教完就犯波羅夷（Poluoyi，斷頭罪）。如果師父以盜竊的心教弟子，或者一年、或者二年、或者三年乃至六年，師父或者死了，或者還俗了，師父不犯重罪，偷東西的人有罪。教完乃至三年，弟子沒有偷到，弟子患有耳聾，師父不知道他耳聾，師父生起後悔心，告訴弟子停止，弟子因為耳聾沒有聽到，所以按照先前的教導去拿，離開了原來的地方，師父和耳聾的弟子都犯重罪。如果弟子不聾，回答說：『好，我不拿。』師父和弟子都不犯重罪，得突吉羅。教人偷盜的品結束。「現在應當說明盜戒有五件事，因此律本上這樣說。五件事是什麼？一是別人的東西，二是認為是別人的東西，三是貴重的東西，四是盜竊的心，五是離開原來的地方。如果只有一件事或兩件事，不犯重罪，如果具備兩件事，犯偷蘭遮（Tou Lanzhe，中等罪）和突吉羅，六件事是：不是自己的想法，不是親近友好的想法，不是暫時使用的想法，是貴重的東西，有盜竊的心，離開了原來的地方。不是他人做主的東西，不是他人守護的東西，認為這些東西是糞掃物，是無主物，是自己的東西，是暫時使用的東西，沒有盜竊的心，就沒有罪。自己認為，在別人的東西中產生是自己的東西的想法，拿走並離開了原來的地方，沒有罪。如果物主追究應該歸還，如果不歸還就犯重罪。親近友好的想法，就像律本上所說，佛告訴各位比丘：『有五件事可以拿取親近友好的東西。哪五件事？一是認識，二是共同飲食，三是善意的言語，四是出生，五是拿了之後歡喜。』什麼是認識？一見面就歡喜，這叫做認識。共同飲食，極其親密無所顧忌。

【English Translation】 English version Mule Qiduo (person's name) is not guilty; the first and third cases constitute a grave offense. One who has left and returns, if Sengqie Leqiduo (person's name) sees someone guarding the item and cannot take it, he should report back to the teacher. The teacher says, 'Take it as you please, don't worry about it.' The teacher commits a Dukijilo (minor offense). If the item is later obtained, both the teacher and the disciple commit a grave offense. If the teacher instructs the disciple to take something with certainty of success, like throwing something into the air that is sure to fall, the teacher commits a Poluoyi (capital offense) upon giving the instruction. If the teacher instructs the disciple with the intention to steal, whether for one year, two years, three years, or even six years, and the teacher dies or renounces the monastic life, the teacher does not commit a grave offense; the one who steals is guilty. If the instruction is given and up to three years pass without the disciple stealing, and the disciple suffers from deafness unknown to the teacher, and the teacher feels remorse and tells the disciple to stop, but the disciple, being deaf, does not hear and proceeds to take the item from its original location according to the prior instruction, both the teacher and the deaf disciple commit a grave offense. If the disciple is not deaf and replies, 'Good, I will not take it,' neither the teacher nor the disciple commits a grave offense, but they commit a Dukijilo. The section on instructing theft is complete. Now, the precept against stealing should be explained in terms of five factors, as stated in the Vinaya. What are these five factors? First, it must be another's property; second, the perception that it is another's property; third, it must be a valuable item; fourth, the intention to steal; and fifth, the removal from its original location. If only one or two of these factors are present, a grave offense is not committed. If two factors are present, a Thullaccaya (moderate offense) and a Dukijilo are committed. The six factors are: not one's own thought, not the thought of a close friend, not the thought of temporary use, a valuable item, the intention to steal, and removal from its original location. If the item is not owned by another, not guarded by another, and one thinks of it as discarded refuse, ownerless, one's own, or for temporary use, and there is no intention to steal, there is no offense. If one thinks of another's property as one's own and removes it from its original location, there is no offense. If the owner demands its return, it should be returned; if it is not returned, a grave offense is committed. The thought of close friendship is as stated in the Vinaya: the Buddha told the monks, 'There are five reasons for taking the property of a close friend. What are these five? First, acquaintance; second, shared meals; third, kind words; fourth, birth; and fifth, joy upon taking it.' What is acquaintance? Joy upon first meeting; this is called acquaintance. Shared meals indicate extreme intimacy without reservation.

吝惜，是名親厚。善語者，『若我物，隨汝意取不須復問。』是名善語。生者，從今若未死，同用此物。取已歡喜，我取此物，物主聞之必當歡喜。是名五事，應知可取。親厚取復有三事：一者生知識，取已歡喜，二者生同食，取已歡喜，三者語，取已歡喜。若親厚生，取已歡喜，成親厚取。若在家若出家，前取歡喜，后因事生悔心，雖悔不得奪取。復有知識，心不樂與，口不言與不與，取已物主後有所嫌，不得奪取。又有知識言：『若汝有所須，取食用，我若有所須就汝取。』后因事相嫌，得奪取。借用者，用已當還主，如是用者，是名借用。若物主言：『不須還。』仍佈施善，若不佈施，應還其物。眾物僧物亦如是。

「餓鬼物者，四天王為初亦入其中，若比丘取諸鬼神物無罪，若天帝釋、若帝釋立店販賣，比丘天眼觀知是帝釋而取物，帝釋吝惜，還不還無罪。所以無罪，此是應化物故。若世間人以物系樹，無人守護，取者無罪。畜生物者，龍王迦樓羅為初，若其化作人形，如帝釋所說無異。若師子若虎，殺鹿及牛而食，比丘不得奪取。何以故？虎狼瞋心恐殺比丘。若食竟，比丘驅去然後取，若得令凈人炙食，無罪。糞掃者，此是擲棄之物，作是念已取之無罪。若此物有主來求，比丘應還，若不還者犯重。

【現代漢語翻譯】現代漢語譯本吝嗇，就叫做親厚。善於言語的人會說：『如果是我的東西，你隨意拿取，不用再問我。』這就叫做善語。『生』的意思是，從今以後，如果我還沒死，就和你一同使用這件東西。拿了之後感到歡喜，我拿了這件東西，東西的主人聽了也一定會感到歡喜。這叫做五種情況，應該知道是可以拿取的。親厚而拿取還有三種情況：一是和新認識的人，拿了之後他感到歡喜；二是和一起吃飯的人，拿了之後他感到歡喜；三是口頭約定，拿了之後他感到歡喜。如果因為親厚的關係，拿了之後對方感到歡喜，就構成了親厚而拿取。無論是在家之人還是出家之人，先前拿的時候感到歡喜，後來因為某些事情產生了後悔之心，即使後悔也不能把東西要回去。還有一種情況是，對方雖然認識你，但心裡並不樂意給你，口頭上也沒有明確表示給不給，拿了之後東西的主人後來有所不滿，也不能把東西要回去。還有一種情況是，對方說：『如果你有什麼需要的，就拿去用，如果我有什麼需要的就從你那裡拿。』後來因為某些事情互相嫌隙，就可以把東西要回去。借用東西的人，用完之後應當歸還給主人，像這樣使用，就叫做借用。如果東西的主人說：『不用還了。』仍然是佈施善行，如果不佈施，就應該歸還那件東西。大眾的物品、僧團的物品也是如此。關於餓鬼的物品，以四大天王為首的鬼神也包括在其中。如果比丘拿取這些鬼神的物品，沒有罪過。如果是天帝釋（Deva-Indra-Sakra，天神之王）、或者帝釋設立店舖販賣物品，比丘用天眼觀察到是帝釋而拿取物品，即使帝釋吝嗇，還不還也沒有罪過。之所以沒有罪過，是因為這是應化之物。如果世間人把物品系在樹上，沒有人守護，拿取的人沒有罪過。關於畜生之物，以龍王（Naga-raja，龍族之王）和迦樓羅（Garuda，一種巨鳥）為首。如果它們化作人形，和帝釋所說的情況沒有區別。如果是獅子或者老虎，捕殺鹿和牛來吃，比丘不能奪取。為什麼呢？因為老虎和狼會因為嗔恨心而殺死比丘。如果它們吃完了，比丘可以驅趕它們離開，然後拿取剩下的食物，如果能讓凈人烤熟了吃，就沒有罪過。糞掃之物，這是被丟棄的物品，作這樣的想法后拿取它沒有罪過。如果這件物品有主人來索要，比丘應該歸還，如果不歸還就犯重罪。

【English Translation】 English version Stinginess is called intimacy. A person who speaks well will say, 'If it is my thing, take it as you please, no need to ask me again.' This is called good speech. 'Birth' means that from now on, if I am not dead, I will use this thing together with you. After taking it, feel happy, I took this thing, and the owner of the thing will definitely feel happy when he hears it. These are called five situations, and it should be known that it is permissible to take. Taking out of intimacy also has three situations: one is with a newly acquainted person, and he feels happy after taking it; the second is with a person who eats together, and he feels happy after taking it; the third is a verbal agreement, and he feels happy after taking it. If it is because of an intimate relationship, and the other party feels happy after taking it, it constitutes taking out of intimacy. Whether it is a layperson or a monastic, if they felt happy when they took it before, but later regretted it due to certain things, they cannot take the thing back even if they regret it. There is also a situation where the other party knows you, but is not willing to give it to you in their heart, and does not explicitly say whether to give it or not. If the owner of the thing is dissatisfied later after you take it, you cannot take the thing back. There is also a situation where the other party says, 'If you need anything, take it and use it, and if I need anything, I will take it from you.' Later, if they dislike each other due to certain things, they can take the thing back. A person who borrows something should return it to the owner after using it. Using it like this is called borrowing. If the owner of the thing says, 'No need to return it,' it is still a charitable act of giving. If they do not give, they should return the thing. The same applies to the belongings of the Sangha (community) and the community. Regarding the belongings of hungry ghosts, the Four Heavenly Kings (Caturmaharajakayikas, the four guardian deities) and other spirits are also included among them. If a Bhiksu (Buddhist monk) takes the belongings of these spirits, there is no offense. If it is Deva-Indra-Sakra (the king of gods) or if Sakra sets up a shop to sell things, and the Bhiksu uses his divine eye to see that it is Sakra and takes the things, even if Sakra is stingy, there is no offense whether he returns them or not. The reason there is no offense is because these are transformed objects. If a person in the world ties an object to a tree and no one is guarding it, there is no offense for taking it. Regarding the belongings of animals, starting with the Naga-raja (dragon king) and Garuda (a mythical bird). If they transform into human form, it is no different from what Sakra said. If a lion or tiger kills a deer or cow to eat, a Bhiksu cannot take it away. Why? Because the tiger and wolf might kill the Bhiksu out of anger. If they have finished eating, the Bhiksu can drive them away and then take the remaining food. If he can have a lay attendant roast it and eat it, there is no offense. As for discarded items, these are things that have been thrown away. After thinking this way, there is no offense in taking them. If the owner of this item comes to claim it, the Bhiksu should return it. If he does not return it, he commits a serious offense.

顛狂者，律本廣說，最初未制戒不犯，顛狂不犯。後者，六群比丘為初盡犯。」

法師曰：「盜戒究竟發起從心，作世間罪惡業，不善者三受，汝等應當知。發起者，從身業意業發起，此是自取，教人取者，從意口業發起，自取教人，從身口意業。作者，以身作得。世間罪者，性罪。不善者，噁心作。受者，有三受：苦、樂、不苦不樂。」

法師曰：「悉前波羅夷已說。隨結者，六群比丘為初。若易解者，律本中已說。句次難解者我當廣說。凡人心恒緣于欲，未曾舍離，聖人若捨身口，以心結罪，無有得脫者，是以聖人制戒，要因身心。是故律本中說無罪者，起心不動身口，是名無罪。若起盜心，當自克責還復好心。觸搖離本處，此易解耳。『誰偷取？』答言：『我偷取。』佛言：『比丘！汝心云何？』比丘答言：『逐口語，實無盜心。』若爾無罪。

「鬼入者，此餓鬼見死屍有好衣，起貪心即入尸中。不受語者，此比丘聞餓鬼語：『比丘莫取我好衣。』比丘聞言亦不受語。起者，此餓鬼見比丘將衣去，起而追逐。閉戶者，比丘寺近尸陀林，比丘性強不畏鬼神，是故入房反閉戶倒地，此餓鬼見比丘閉戶已言：『我不得此衣。』擲置死屍而去。是故律本所說，倒地未爛壞者，此是新死屍也。未爛壞死

【現代漢語翻譯】現代漢語譯本『顛狂者』（指精神失常的人），按照律本的廣泛解釋，最初未制定戒律時，精神失常者不犯戒。精神失常者不犯戒。後者，六群比丘（指行為不端的比丘團體）是最初完全觸犯戒律的人。

法師說：『盜戒的最終發起是從內心開始的，造作世間的罪惡業，不善的行為有三種感受，你們應當知道。發起，是從身業和意業發起，這是自己拿取。教唆別人拿取，是從意業和口業發起。自己拿取並教唆別人拿取，是從身口意業。作者，是用身體去實行。世間罪，是指本質上就是罪惡的行為（性罪）。不善，是指以噁心所作。感受，有三種感受：苦、樂、不苦不樂。』

法師說：『前面已經說了波羅夷（Parajika，斷頭罪）。隨結者，六群比丘是最初的例子。如果容易理解的，律本中已經說了。句子順序難以理解的，我將廣泛解釋。凡夫的心總是執著于慾望，從未曾舍離。聖人如果捨棄身口，以心結罪，沒有能夠逃脫的，因此聖人制定戒律，一定要以身心為基礎。所以律本中說無罪的情況，是起心而身口沒有行動，這叫做無罪。如果生起盜心，應當自我剋制，恢復好的心念。觸碰、搖動、離開原來的位置，這些很容易理解。』『誰偷取的？』回答說：『我偷取的。』佛說：『比丘！你的心怎麼樣？』比丘回答說：『只是隨口說說，實際上沒有盜心。』如果這樣，就沒有罪。

『鬼入者』，這是餓鬼（Preta，一種受苦的鬼魂）看見死屍有好衣服，生起貪心就進入屍體中。『不受語者』，這是比丘聽到餓鬼說：『比丘不要拿我的好衣服。』比丘聽到了，但沒有聽從。『起者』，這是餓鬼看見比丘拿走衣服，起身追趕。『閉戶者』，比丘的寺廟靠近尸陀林（Sitavana，墓地），比丘性格剛強不害怕鬼神，因此進入房間反而關上門倒在地上，這餓鬼看見比丘關上門后說：『我得不到這件衣服了。』就把衣服扔在死屍上離開了。所以律本所說，倒地還沒有腐爛的，這是新死的屍體。

【English Translation】 English version 『The insane,』 according to the extensive explanation in the Vinaya (rules of monastic discipline), do not violate precepts when they are initially not established; the insane do not violate precepts. The latter, the group of six monks (referring to a group of monks with misconduct) are the first to fully violate the precepts.

The Dharma master said: 『The ultimate initiation of the precept against stealing arises from the mind, creating worldly sinful karma. Unwholesome actions have three kinds of feelings; you should know this. Initiation arises from bodily and mental actions; this is taking it oneself. Instructing others to take it arises from mental and verbal actions. Taking it oneself and instructing others arises from bodily, verbal, and mental actions. The actor is the one who performs it with the body. Worldly sin refers to actions that are inherently sinful (nature-sin). Unwholesome refers to actions done with an evil mind. Feelings have three types: painful, pleasant, and neither painful nor pleasant.』

The Dharma master said: 『The Parajika (Parajika, defeat) has already been discussed. 『Following offenses,』 the group of six monks are the first example. If it is easy to understand, it is already explained in the Vinaya. If the sentence order is difficult to understand, I will explain it extensively. The minds of ordinary people are always attached to desires, never abandoning them. If a sage abandons body and speech, and commits offenses with the mind, there is no escape. Therefore, sages establish precepts, which must be based on body and mind. Therefore, the Vinaya says that there is no offense when the mind arises but the body and speech do not act; this is called no offense. If a stealing mind arises, one should restrain oneself and restore a good mind. Touching, shaking, and moving away from the original place are easy to understand. 『Who stole it?』 The answer is: 『I stole it.』 The Buddha said: 『Bhikkhu (monk)! What is your mind like?』 The bhikkhu replied: 『It was just a slip of the tongue; there was actually no stealing mind.』 If so, there is no offense.

『Ghost possession』 refers to a hungry ghost (Preta, a suffering spirit) seeing good clothes on a corpse, and out of greed, entering the corpse. 『Not accepting the words』 refers to a bhikkhu hearing a hungry ghost say: 『Bhikkhu, do not take my good clothes.』 The bhikkhu heard the words but did not heed them. 『Rising』 refers to the hungry ghost seeing the bhikkhu taking the clothes away, and rising to chase after him. 『Closing the door』 refers to the bhikkhu's monastery being near a charnel ground (Sitavana, cemetery), and the bhikkhu being strong and not fearing ghosts and spirits. Therefore, he enters the room and closes the door, falling to the ground. The hungry ghost sees the bhikkhu closing the door and says: 『I cannot get these clothes.』 He throws the clothes on the corpse and leaves. Therefore, what the Vinaya says about the corpse being fallen and not yet decayed refers to a newly dead corpse.

尸不聽取衣，若取者突吉羅，若爛壞者取無罪。」

問曰：「云何爛壞？」

答曰：「鷲鳥為初，或腳瓜瘡或口瘡乃至小瘡，如針頭刺取者無罪。若皮未斷者，亦不聽取。若此尸生時被瘡或炙瘡，隨一一瘡可取。若此尸膀脹爛臭，可取。若此尸完全，比丘故取衣，語守護尸陀林人：『為我取。』若無守護尸陀林人，語餘人：『汝為我取善。』若都無人者，比丘或以刀子刺作瘡可取，若如此尸比丘得取。易籌者，眾僧擲籌分衣，比丘以盜心易他好籌，犯不犯如前所說。若闇夜及晝日，不見主盜取，此是小賊；若欺誑心，治不中用物為好，或以假色易取人物對面欺人，此是大賊。若人自有力，王為初，若自有力，若依強勢逼人取物，重秤大斗如前種種，皆入偷罪。誓者，有二，一者物誓，二者處誓。云何物誓？有比丘欲偷衣入房，若得此衣，當取余物不取，是名誓物。云何誓處？若比丘取他物將去，自誓言：『我至某處當取。』是名誓處。易籌竟。」

法師曰：「文句次解，我不須廣說。若寺舍空廢無人，比丘來去見樹有果，應打揵錘，若無揵錘，下至三拍手，然後取食無罪，若不如是食，犯盜。若聚落外有寺，賊難、惡獸難，比丘走入聚落，有客比丘來入寺，見飲食及果，以盜心而食，隨直多少結罪

【現代漢語翻譯】現代漢語譯本：如果屍體不接受佈施，強行拿取則犯突吉羅（Dukkata，一種輕罪）；如果（屍體上的衣服）已經腐爛損壞，拿取則無罪。

問：『什麼情況算是腐爛損壞？』

答：『從禿鷲開始啄食，或者屍體有腳上的膿瘡、口瘡，乃至小到針頭大小的瘡，從中取（線、布等）無罪。如果面板沒有斷裂，也不允許拿取。如果這具屍體生前就有瘡或者被燒灼的瘡，可以從每一個瘡口處取（線、布等）。如果這具屍體已經膨脹腐爛發臭，可以拿取。如果這具屍體完整無損，比丘故意拿取衣服，並告訴看守尸陀林（Sitavana，義為棄屍林）的人：『為我取來。』如果沒有看守尸陀林的人，就告訴其他人：『你為我取來是好的。』如果完全沒有人的話，比丘可以用刀子刺破屍體製造瘡口，然後拿取，如果這樣，比丘就可以拿取（屍體上的衣服）。關於換籌碼的情況，眾僧擲籌碼分配衣服，比丘以盜竊的心思更換他人好的籌碼，犯戒與否如前所述。如果在黑暗的夜晚或白天，看不見失主而盜取財物，這是小偷；如果心懷欺騙，將不中用的東西說成是好的，或者用假顏色來交換別人的東西，當面欺騙他人，這是大賊。如果有人憑藉自己的力量，以國王為首，或者憑藉自己的力量，或者依靠強勢逼迫他人拿取財物，使用重秤大斗等，如前種種情況，都構成偷盜罪。關於發誓，有兩種，一是物誓，二是處誓。什麼是物誓？有比丘想要偷衣服進入房間，如果得到這件衣服，就發誓只拿這件，不拿其他的，這叫做誓物。什麼是誓處？如果比丘拿走他人的東西，發誓說：『我到某個地方就拿。』這叫做誓處。換籌碼的情況結束。』

法師說：『文句的解釋已經很清楚了，我不需要過多解釋。如果寺廟空曠廢棄無人居住，比丘來往看見樹上有果實，應該敲打犍椎（Ghana，報時用具），如果沒有犍椎，至少拍三下手，然後取食才沒有罪過，如果不是這樣食用，就犯盜戒。如果在村落外面有寺廟，有盜賊或惡獸的威脅，比丘逃入村落，有客居的比丘來到寺廟，看見飲食和果實，以盜竊的心思食用，根據價值多少來判罪。』

【English Translation】 English version: 'If the corpse does not offer the robe, taking it forcibly incurs a Dukkata (a minor offense). If (the robe on the corpse) is rotten and damaged, taking it is without offense.'

Question: 'What constitutes rotten and damaged?'

Answer: 'Starting from vultures pecking at it, or if the corpse has sores on its feet, mouth sores, or even small sores the size of a needlepoint, taking (thread, cloth, etc.) from them is without offense. If the skin is not broken, it is also not allowed to be taken. If this corpse had sores or burn scars when it was alive, it is permissible to take from each of those sores. If this corpse is swollen, rotten, and foul-smelling, it can be taken. If this corpse is completely intact, and a Bhikkhu intentionally takes the robe, telling the guardian of the Sitavana (cemetery): 'Take it for me.' If there is no guardian of the Sitavana, he tells another person: 'It is good if you take it for me.' If there is no one at all, the Bhikkhu can pierce the corpse with a knife to create a sore, and then take it. If it is like this, the Bhikkhu can take (the robe from the corpse). Regarding the matter of exchanging lots, when the Sangha casts lots to distribute robes, if a Bhikkhu exchanges another's good lot with a thieving mind, whether he commits an offense or not is as previously stated. If, in the dark night or daytime, one steals without seeing the owner, this is a petty thief; if one has a deceitful mind, calling useless things good, or exchanging things with fake colors, deceiving people face to face, this is a major thief. If someone relies on their own strength, with the king as the leader, or relies on their own strength, or relies on power to force others to take things, using heavy scales and large measures, as in the various situations mentioned before, all constitute the crime of theft. Regarding vows, there are two types: one is a vow concerning an object, and the other is a vow concerning a place. What is a vow concerning an object? If a Bhikkhu wants to steal a robe and enters a room, vowing that if he gets this robe, he will only take this one and not take anything else, this is called a vow concerning an object. What is a vow concerning a place? If a Bhikkhu takes something belonging to another, vowing: 'I will take it when I reach a certain place,' this is called a vow concerning a place. The matter of exchanging lots is concluded.'

The Dharma Master said: 'The explanation of the phrases is already clear, I do not need to explain it further. If a monastery is empty and abandoned with no one living there, and a Bhikkhu comes and goes, seeing fruit on a tree, he should strike the Ghana (a time-keeping instrument), and if there is no Ghana, he should at least clap his hands three times, and then eat it without committing an offense. If he eats it without doing so, he commits the offense of theft. If there is a monastery outside a village, with the threat of thieves or wild beasts, and a Bhikkhu flees into the village, and a visiting Bhikkhu comes to the monastery, seeing food and fruit, and eats it with a thieving mind, he is judged according to the value of what he ate.'

，次第句易解。取豬被系者，于阿蘭若處，張罥繩取野豬，比丘以盜心解放他豬，隨直多少結犯重，若以慈心解放無罪，應還直。若比丘有慈心，先以物準直繫著繩，然後解放無罪。若此豬見比丘來，輒自突走，繩斷去無罪。若豬未至繩，比丘遙驅去無罪。若他狗嚙野豬，比丘以慈心驅打狗放豬無罪，若主責直應還，若不還犯罪。野豬被罥三四日不得食，體羸不能動，比丘盜心以飲食與之，食罷體健，比丘作大叫聲，豬聞之驚怖，牽罥突走，比丘犯重罪，若慈心作不犯，應還主直。比丘見野豬著罥，盜心割繩留少許不斷，比丘作大叫聲，豬聞驚怖突罥走去，如前所說。比丘見豬著罥起盜心，或安刀劍近繩，或繩邊燃火，欲使豬牽繩突刀，或火燒豬脫走去，犯不犯如前所說。若人故掘地作坑，擬取豬鹿麈獐等眾獸，若比丘盜心，壞坑及諸張具，物過不得，比丘犯重，若眾生不過，無罪。若人近寺邊安罥捕諸眾生，比丘語此人：『莫近寺安罥取豬鹿。』若此人不從，比丘向地主言，若地主教壞，不犯。若人作田為獐鹿所食，張罥防護，捕鹿得鹿便食肉。若守護竟，主舍心，后壞若解不犯。」

法師曰：「句次易解。若人安魚笱捕魚，若盜心開放，隨直多少結罪。若先穿魚笱作孔，打水驚魚令出者犯，若不出者不犯如

【現代漢語翻譯】現代漢語譯本：

次第句很容易理解。如果有人用繩索套住豬，比丘在阿蘭若（遠離人煙的處所）處，張設罥繩捕捉野豬，比丘以盜竊的心將豬放走，根據豬的價值大小判定所犯的罪行的輕重。如果以慈悲心放走豬，則沒有罪，但應該賠償豬的價值。如果比丘有慈悲心，先用財物抵押豬的價值，繫在繩子上，然後放走豬，就沒有罪。如果這隻豬看見比丘來了，就自己猛衝逃跑，繩子斷了，比丘沒有罪。如果豬還沒有碰到繩子，比丘遠遠地驅趕它走，也沒有罪。如果其他的狗咬野豬，比丘以慈悲心驅趕狗，放走豬，沒有罪，如果主人索要賠償，應該賠償，如果不賠償，就犯戒。野豬被罥繩套住三四天，沒有東西吃，身體虛弱不能動彈，比丘以盜竊的心給它飲食，吃飽後身體強壯了，比丘大聲叫喊，豬聽到后驚恐，拉著罥繩猛衝逃走，比丘犯重罪。如果是以慈悲心這樣做，就不犯戒，但應該賠償主人的損失。比丘看見野豬被罥繩套住，以盜竊的心割斷繩子，留下少許沒有割斷，比丘大聲叫喊，豬聽到后驚恐，猛衝罥繩逃走，情況如前面所說。比丘看見豬被罥繩套住，生起盜竊的心，或者將刀劍放在靠近繩子的地方，或者在繩子旁邊點火，想要讓豬拉著繩子撞到刀上，或者被火燒而逃脫，犯戒與否如前面所說。如果有人故意挖地作坑，打算捕捉豬、鹿、麈（大鹿）、獐等各種野獸，如果比丘以盜竊的心破壞坑和各種張設的工具，價值超過五錢，比丘犯重罪，如果眾生沒有被困住，就沒有罪。如果有人在寺廟附近設定罥繩捕捉各種眾生，比丘告訴這個人：『不要在寺廟附近設定罥繩捕捉豬鹿。』如果這個人不聽從，比丘向地主說，如果地主教人破壞罥繩，比丘不犯戒。如果有人耕田，田地被獐鹿吃掉，就張設罥繩防護，捕到鹿后就吃肉。如果守護結束后，主人捨棄了罥繩，之後比丘破壞或解開罥繩，不犯戒。」

法師說：「句子的次第容易理解。如果有人安置魚笱（捕魚的竹器）捕魚，如果以盜竊的心放走魚，根據魚的價值大小判定罪行。如果先在魚笱上鉆孔，打水驚嚇魚讓魚跑出來，就犯戒，如果沒有跑出來，就不犯戒，如……

【English Translation】 English version:

The order of the sentences is easy to understand. If someone uses a rope to snare a pig, and a Bhikshu (Buddhist monk) in an Aranya (secluded place) sets up a snare to catch a wild pig, and the Bhikshu releases the pig with a thieving mind, the severity of the offense depends on the value of the pig. If the pig is released with a compassionate mind, there is no offense, but the value of the pig should be compensated. If the Bhikshu has a compassionate mind, he should first pledge something of value equivalent to the pig's worth, tie it to the rope, and then release the pig, there is no offense. If the pig sees the Bhikshu coming and rushes to escape, and the rope breaks, the Bhikshu is not guilty. If the pig has not yet reached the rope, and the Bhikshu drives it away from a distance, there is no offense. If other dogs bite a wild pig, and the Bhikshu drives away the dogs with a compassionate mind and releases the pig, there is no offense. If the owner demands compensation, it should be paid; if not, an offense is committed. If a wild pig is trapped in a snare for three or four days without food, and is too weak to move, and the Bhikshu gives it food with a thieving mind, and after eating, the pig becomes strong, and the Bhikshu makes a loud noise, and the pig hears it, becomes frightened, and pulls the snare and runs away, the Bhikshu commits a serious offense. If it is done with a compassionate mind, there is no offense, but the owner's loss should be compensated. If a Bhikshu sees a wild pig caught in a snare, and with a thieving mind cuts the rope, leaving a little uncut, and the Bhikshu makes a loud noise, and the pig hears it, becomes frightened, and rushes through the snare and runs away, the situation is as described before. If a Bhikshu sees a pig caught in a snare and develops a thieving mind, or places a knife or sword near the rope, or lights a fire near the rope, intending to make the pig pull the rope and hit the knife, or be burned by the fire and escape, whether an offense is committed is as described before. If someone deliberately digs a pit, intending to catch pigs, deer, elks, roe deer, and other animals, and if the Bhikshu with a thieving mind destroys the pit and the various traps, and the value exceeds five coins, the Bhikshu commits a serious offense; if no living being is trapped, there is no offense. If someone sets up snares near a temple to catch various living beings, the Bhikshu tells this person: 'Do not set up snares near the temple to catch pigs and deer.' If this person does not listen, the Bhikshu tells the landowner, and if the landowner instructs someone to destroy the snares, the Bhikshu does not commit an offense. If someone cultivates a field, and the field is eaten by roe deer and deer, and they set up snares for protection, and after catching a deer, they eat the meat. If after the protection is finished, the owner abandons the snares, and later the Bhikshu destroys or unties the snares, there is no offense.'

The Dharma master said: 'The order of the sentences is easy to understand. If someone sets up a fish trap to catch fish, and if they release the fish with a thieving mind, the offense is determined by the value of the fish. If they first drill a hole in the fish trap and scare the fish out by splashing water, an offense is committed; if they do not escape, no offense is committed, as...

前。又盜心合魚笱將去離水，隨直多少犯。又飲食于笱外餌魚，魚見飲食突出，若主責應還直。若空魚笱，比丘盜心若開若破，魚從中往還，主責直應還。若比丘取魚笱移擲他處，犯不犯亦如前說。偷閻浮子及酥油器，如前所說。若比丘盜心取酥未滿一分，然後生悔心：『后我不更作。』至明更偷心，取不滿一分，復悔心后誓不作，如是展轉偷盡一器，不犯重，得突吉羅偷蘭遮。又有比丘如是偷酥，日日止取一匙，而不捨心，取滿一分便犯重。相要偷者，食堂有二種殘食，次閻浮子如前所說。

「分庵羅果者，舊比丘見客比丘來，而不分果，客比丘語凈人言：『我等為得分與不？』作是言已，客比丘便自打磬取果，便自分與舊比丘，及客俱得共食。是故律本所說，佛告諸比丘：『自今已后若有飲食應分，分食無罪。』自言己寺舊比丘，若有果有客比丘來，應共分食無罪。若客比丘去後，舊比丘然後分食，是名朱羅。是故客比丘來，舊比丘應唱鳴磬，共客比丘食果，若不打磬，客比丘打磬食無罪。若舊比丘，有眾僧園林有果樹，擬四種用，客比丘不得輒打磬而食，亦不得取將去。若舊比丘有眾僧園林，不肯守護，為偷人所取。若眾僧俱共立制，不聽僧食，此制不成，若能守護，此制則成。

「若檀越施眾僧

【現代漢語翻譯】現代漢語譯本：前。又如果比丘以盜心將捕魚的魚笱從水中拿走，根據價值多少來判斷所犯的罪行。又如果在魚笱外用食物引誘魚，魚看到食物跳出來，如果物主追究，應該歸還相應的價值。如果是空的魚笱，比丘以盜心打開或破壞它，魚可以自由出入，物主追究，應該歸還價值。如果比丘拿走魚笱並扔到其他地方，犯不犯戒也如前面所說。偷閻浮子（Jambuka，一種水果）和酥油器，也如前面所說。如果比丘以盜心拿取酥油，未滿一份，然後產生後悔之心：『以後我不再這樣做了。』到第二天又生起偷盜之心，拿取不滿一份，又後悔併發誓以後不再做，這樣反覆偷取直到偷完一器，不犯重罪，而是犯突吉羅（Dukkata，惡作罪）和偷蘭遮（Thullaccaya，粗罪）。又有比丘這樣偷酥油，每天只取一匙，但不放棄偷盜之心，取滿一份就犯重罪。如果是相約一起偷盜，食堂有兩種剩餘的食物，以及閻浮子，都如前面所說。

『分庵羅果』（Mango，芒果）的情況是，舊住比丘看到新來的客比丘，但不分芒果給他們。客比丘問凈人說：『我們能分到芒果嗎？』說完之後，客比丘就自己敲磬取芒果，然後分給舊住比丘和自己一起食用。因此，律本上說，佛告訴諸比丘：『從今以後，如果有飲食應該分給大家，分食沒有罪。』如果自稱是寺院的舊住比丘，如果有芒果，有客比丘來，應該一起分食，沒有罪。如果客比丘離開后，舊住比丘才分食，這叫做朱羅（Culla，小罪）。因此，客比丘來的時候，舊住比丘應該敲磬，和客比丘一起吃芒果，如果不敲磬，客比丘敲磬吃也沒有罪。如果是舊住比丘，有僧眾的園林，裡面有果樹，計劃用於四種用途（指供養佛、法、僧、寺），客比丘不得擅自敲磬而食用，也不得拿走。如果舊住比丘有僧眾的園林，但不肯守護，被偷盜的人拿走。如果僧眾共同制定規矩，不允許僧人食用，這個規定不成立；如果能夠守護，這個規定才成立。

如果檀越（Dānapati，施主）佈施給僧眾

【English Translation】 English version: Before. Furthermore, if a Bhikkhu (Buddhist monk) with a thieving mind removes a fish trap (fish笱) from the water, the offense depends on its value. Also, if one uses food outside the fish trap to lure fish, and the fish jump out upon seeing the food, the owner is entitled to compensation. If it's an empty fish trap, and the Bhikkhu, with a thieving mind, opens or breaks it, allowing fish to freely enter and exit, the owner is entitled to compensation. If a Bhikkhu takes a fish trap and throws it elsewhere, whether an offense is committed is as previously stated. Stealing Jambuka (Jambuka, a type of fruit) and ghee containers is also as previously described. If a Bhikkhu, with a thieving mind, takes ghee less than one part (a defined amount), and then feels remorse: 'I will not do this again,' but the next day again has the intention to steal, taking less than one part, and again feels remorse and vows not to do it again, repeatedly stealing in this manner until an entire container is emptied, he does not commit a grave offense (重), but commits a Dukkata (Dukkata, an offense of wrong-doing) and a Thullaccaya (Thullaccaya, a serious offense). There is also a Bhikkhu who steals ghee in this way, taking only a spoonful each day, but without abandoning the intention to steal, and when he has taken a full part, he commits a grave offense. If they conspire to steal together, and the dining hall has two kinds of leftover food, and Jambuka, it is as previously described.

Regarding 'Sharing Mangoes' (Mango, a fruit): If resident Bhikkhus see visiting Bhikkhus arrive but do not share mangoes, the visiting Bhikkhus ask the attendant: 'Are we to receive mangoes or not?' After saying this, the visiting Bhikkhus themselves strike the磬 (Qing, a percussion instrument) to take mangoes, and then share them with the resident Bhikkhus and themselves to eat together. Therefore, the Vinaya (Buddhist monastic rules) states that the Buddha told the Bhikkhus: 'From now on, if there is food that should be shared, there is no offense in sharing it.' If those claiming to be resident Bhikkhus of the monastery have mangoes, and visiting Bhikkhus arrive, they should share the food together without offense. If the resident Bhikkhus only share the food after the visiting Bhikkhus have left, this is called a Culla (Culla, a minor offense). Therefore, when visiting Bhikkhus arrive, the resident Bhikkhus should strike the 磬 (Qing, a percussion instrument), and eat the mangoes together with the visiting Bhikkhus; if they do not strike the 磬 (Qing, a percussion instrument), the visiting Bhikkhus may strike the 磬 (Qing, a percussion instrument) and eat without offense. If the resident Bhikkhus have a monastery garden with fruit trees intended for the four uses (referring to offerings to the Buddha, Dharma, Sangha, and monastery), the visiting Bhikkhus may not arbitrarily strike the 磬 (Qing, a percussion instrument) and eat, nor may they take the fruit away. If the resident Bhikkhus have a monastery garden but are unwilling to guard it, and it is taken by thieves, if the Sangha (Buddhist monastic community) jointly establishes a rule prohibiting the monks from eating, this rule is not valid; if they are able to guard it, this rule is valid.

If a Dānapati (Dānapati, a donor) donates to the Sangha (Buddhist monastic community)

果樹，或擬衣服或擬湯藥，眾僧不得分食。若檀越以果樹為四事佈施，比丘以盜心回分食，隨直多少結罪。若檀越為作房舍施眾僧，回食得偷蘭遮，應還直，若為袈裟施，應當作袈裟。若饑儉時，眾僧作白羯磨，為飲食難得，眾僧三衣已足，今且回以食用，令眾僧得安樂，若眾僧和合食用無罪。若檀越為三衣施，若眾僧無房舍，作白羯磨回以作房舍，眾僧和合用無罪。若檀越佈施重物作房舍，應作房舍，若饑儉時，眾僧飲食難得，或病或值國土荒亂，比丘舍寺。余方寺舍果樹無人主領，若如此者，重物得作食用，為護住處故。又寺中房舍多，無人修治敗壞，應留好者，余粗敗得壞賣為食用，為護住處故。若有檀越以四事佈施，不得回以余用，若以此直僱人守護園林，令住園中然後得用。若比丘行來過此園，見椰子、多羅樹子，守者得自與眾僧食。何以故？已令其守護故。又守護人、眾僧限分果與，應依限數取食，不得過長。若守者為眾僧販貨果蓏，得凈衣物與眾僧者，得益與守視人果食者善。若檀越佈施園，為華香燈供養塔像及修治僧房，得取少直賃人守園，若無果直者，得用佛物回賃人，若佛無物，得用眾僧物賃令守住園中。若守者于園中販貨果蓏，如前所說。熟庵羅果者，佛語諸比丘：『得受守護園人佈施。』」

【現代漢語翻譯】現代漢語譯本：如果有人佈施果樹，或者打算佈施衣服或者湯藥，眾僧不能私自分食。如果施主以果樹作為四事（飲食、衣服、臥具、醫藥）來佈施，比丘以盜竊的心態私自分食，根據價值多少來判罪。如果施主爲了建造房舍而佈施給眾僧，私自挪用去購買食物，犯偷蘭遮罪（一種較重的罪），應該歸還所挪用的價值。如果是爲了佈施袈裟，就應當製作袈裟。如果遇到饑荒年，眾僧可以舉行白羯磨（一種僧團會議），因為飲食難以獲得，眾僧的三衣已經足夠，現在暫時挪用佈施的財物來食用，使眾僧能夠安樂。如果眾僧一致同意食用，就沒有罪。如果施主爲了佈施三衣，如果眾僧沒有房舍，可以舉行白羯磨，挪用佈施三衣的財物來建造房舍，眾僧一致同意使用就沒有罪。如果施主佈施貴重物品來建造房舍，就應該建造房舍。如果遇到饑荒年，眾僧飲食難以獲得，或者生病，或者遇到國家動亂，比丘離開寺廟。其他地方的寺廟、房舍、果樹沒有人管理，如果出現這種情況，貴重物品可以用來作為食用，爲了保護住處。另外，寺廟中房舍很多，沒有人修繕導致破敗，應該留下好的房舍，其餘粗糙破敗的可以變賣作為食用，爲了保護住處。如果有人以四事來佈施，不能挪作他用，如果用這些財物僱人守護園林，讓其住在園中，然後才能使用。如果比丘行走經過這個園林，看到椰子、多羅樹的果實，守護者可以自己和眾僧食用。為什麼呢？因為已經讓他守護了。另外，守護人和眾僧約定分配果實的數量，應該按照約定的數量取食，不能超過。如果守護者為眾僧販賣瓜果蔬菜，得到乾淨的衣物給眾僧，將收益分給守護人果實是好的。如果施主佈施園林，爲了用鮮花、香、燈供養佛塔佛像以及修繕僧房，可以取少量財物僱人守護園林，如果沒有果實的收入，可以用佛的財物挪用僱人，如果佛沒有財物，可以用眾僧的財物僱人守護園林。如果守護者在園中販賣瓜果蔬菜，如前面所說。成熟的庵羅果，佛告訴眾比丘：『可以接受守護園林的人的佈施。』 English version: If someone donates fruit trees, or intends to donate clothing or medicine, the Sangha (community of monks) should not divide it up privately. If a donor donates a fruit tree as the four requisites (food, clothing, bedding, and medicine), and a Bhikkhu (monk) with a thieving mind divides it up privately, he will be judged according to the value. If a donor donates to the Sangha for the purpose of building houses, and it is diverted to buy food, it constitutes a Thullanacca (a serious offense), and the value of what was diverted should be returned. If it is donated for the purpose of robes, then robes should be made. If there is a famine, the Sangha can hold a white Karma (formal act of the Sangha), because food is difficult to obtain, and the Sangha's three robes are already sufficient, so for now, the donated goods are diverted for food, so that the Sangha can be at peace. If the Sangha agrees to eat it together, there is no offense. If a donor donates for the three robes, and if the Sangha has no housing, they can hold a white Karma, diverting the donation for the three robes to build housing, and if the Sangha agrees to use it together, there is no offense. If a donor donates valuable items to build housing, then housing should be built. If there is a famine, and food is difficult to obtain for the Sangha, or if they are sick, or if the country is in turmoil, the Bhikkhus leave the temple. If temples, houses, and fruit trees in other places are not managed, if this happens, valuable items can be used as food, for the sake of protecting the dwelling place. In addition, if there are many houses in the temple, and no one repairs them, causing them to fall into disrepair, the good ones should be kept, and the rough and dilapidated ones can be sold for food, for the sake of protecting the dwelling place. If someone donates the four requisites, they cannot be diverted to other uses. If these funds are used to hire someone to guard the garden, allowing them to live in the garden, then they can be used. If a Bhikkhu is walking past this garden and sees coconuts or the fruits of the Tala tree (palmyra palm), the guard can eat them himself and with the Sangha. Why? Because he has been entrusted to guard it. In addition, the guard and the Sangha agree on the number of fruits to be distributed, and they should take and eat according to the agreed number, and not exceed it. If the guard sells fruits and vegetables for the Sangha, and gives clean clothing to the Sangha, it is good to give the guard the proceeds of the fruit. If a donor donates a garden for the purpose of offering flowers, incense, and lamps to stupas (Buddhist monuments) and images, and for repairing the Sangha's rooms, a small amount of money can be taken to hire someone to guard the garden. If there is no income from the fruit, the Buddha's property can be diverted to hire someone. If the Buddha has no property, the Sangha's property can be used to hire someone to guard the garden. If the guard sells fruits and vegetables in the garden, as mentioned before. When the ripe Amra (mango) fruits are available, the Buddha told the Bhikkhus: 'You can accept the donation from the person guarding the garden.'

【English Translation】 English version: If someone donates fruit trees, or intends to donate clothing or medicine, the Sangha (community of monks) should not divide it up privately. If a donor donates a fruit tree as the four requisites (food, clothing, bedding, and medicine), and a Bhikkhu (monk) with a thieving mind divides it up privately, he will be judged according to the value. If a donor donates to the Sangha for the purpose of building houses, and it is diverted to buy food, it constitutes a Thullanacca (a serious offense), and the value of what was diverted should be returned. If it is donated for the purpose of robes, then robes should be made. If there is a famine, the Sangha can hold a white Karma (formal act of the Sangha), because food is difficult to obtain, and the Sangha's three robes are already sufficient, so for now, the donated goods are diverted for food, so that the Sangha can be at peace. If the Sangha agrees to eat it together, there is no offense. If a donor donates for the three robes, and if the Sangha has no housing, they can hold a white Karma, diverting the donation for the three robes to build housing, and if the Sangha agrees to use it together, there is no offense. If a donor donates valuable items to build housing, then housing should be built. If there is a famine, and food is difficult to obtain for the Sangha, or if they are sick, or if the country is in turmoil, the Bhikkhus leave the temple. If temples, houses, and fruit trees in other places are not managed, if this happens, valuable items can be used as food, for the sake of protecting the dwelling place. In addition, if there are many houses in the temple, and no one repairs them, causing them to fall into disrepair, the good ones should be kept, and the rough and dilapidated ones can be sold for food, for the sake of protecting the dwelling place. If someone donates the four requisites, they cannot be diverted to other uses. If these funds are used to hire someone to guard the garden, allowing them to live in the garden, then they can be used. If a Bhikkhu is walking past this garden and sees coconuts or the fruits of the Tala tree (palmyra palm), the guard can eat them himself and with the Sangha. Why? Because he has been entrusted to guard it. In addition, the guard and the Sangha agree on the number of fruits to be distributed, and they should take and eat according to the agreed number, and not exceed it. If the guard sells fruits and vegetables for the Sangha, and gives clean clothing to the Sangha, it is good to give the guard the proceeds of the fruit. If a donor donates a garden for the purpose of offering flowers, incense, and lamps to stupas (Buddhist monuments) and images, and for repairing the Sangha's rooms, a small amount of money can be taken to hire someone to guard the garden. If there is no income from the fruit, the Buddha's property can be diverted to hire someone. If the Buddha has no property, the Sangha's property can be used to hire someone to guard the garden. If the guard sells fruits and vegetables in the garden, as mentioned before. When the ripe Amra (mango) fruits are available, the Buddha told the Bhikkhus: 'You can accept the donation from the person guarding the garden.'

法師曰：「若守護善，若不守護不善。大德修摩那言：『若守園人眾僧日得供果，自有限，應依限與者善，若過限不善。』大德波頭摩言：『賃守園無券䟽者，亦得任意與眾僧果，多少得食。』又言：『若聚落童子為眾僧守園，若童子與果者，眾僧得食，若童子便自取者，不得食眾僧果或佛果。』有人先下少直贉市園果，而即守護園，若以果與眾僧者得食，若眾僧以果僱人守園者，守園人以己果分，得與眾僧食，非己分不得與。又眾僧眾多果樹，指以一樹雇守園人，是其樹限果者，得與比丘，不得取眾僧果。

「與材木者，借用無罪。眾僧材木，擬作說戒堂，或作食堂者，先白眾僧然後借用得，若眾僧材具露，無覆爛敗，或雨濕曝露，得用作房，若後有眾僧責直及材具者，應依數還。又無直及材具備者，當作是言：『眾僧物隨眾僧取用。』若作房闕無窗牖，借用眾僧材木足者，此應備還，余材具亦如是。

「水者，若乏水時，有眾僧自取水，若去半由旬一由旬二由旬，如是水貴時，又以偷心取水，隨直多少結罪。若取一器二器，以灌菩提樹及澡洗，或作染汁者得。若眾僧立制不聽人取，又以盜心取或不得取，而以土擲內水中，隨直多少結罪。若舊比丘制極重，不聽餘人浣濯煮染，舊比丘伺不見，

【現代漢語翻譯】現代漢語譯本法師說：『如果守護善事，如果不守護不善之事。大德修摩那（Sumana，人名）說：『如果看守園子的人每天從僧團得到供養的果實，自己有一定限額，應該按照限額給予，這是善事；如果超過限額，就是不善之事。』大德波頭摩（Paduma，人名）說：『如果僱傭看守園子的人沒有契約文書，也可以隨意給予僧團果實，無論多少都可以食用。』又說：『如果聚落的孩童為僧團看守園子，如果孩童給予果實，僧團可以食用；如果孩童自己拿取，就不能食用僧團的果實或佛陀的果實。』有人先付少量錢預訂了市場上的園子里的果實，然後就看守園子，如果把果實給予僧團，僧團可以食用；如果僧團僱人看守園子，看守園子的人把自己應得的果實分給僧團，僧團可以食用，不是自己應得的部分就不能給。又有僧團有很多果樹，指定用其中一棵樹的果實僱傭看守園子的人，他可以把這棵樹限額內的果實給比丘，但不能拿取僧團其他果樹上的果實。

『對於給予木材的人，借用沒有罪過。僧團的木材，打算用來建造說戒堂，或者建造食堂，應該先稟告僧團，然後借用才可以；如果僧團的木材露天放置，沒有遮蓋而腐爛，或者被雨淋濕曝曬，可以用它來建造房屋，如果以後有僧人索要木材的價值或木材本身，應該按照數量償還。如果沒有木材的價值或木材可以償還，應該這樣說：『僧團的物品隨僧團取用。』如果建造房屋缺少窗戶，借用僧團的木材足夠，這部分應該償還，剩餘的木材也一樣。

『關於用水，如果缺乏用水的時候，有僧人自己取水，如果去半由旬（yojana，古印度長度單位，約7-9英里）一由旬二由旬的地方取水，像這樣水很貴的時候，又以偷盜的心取水，根據價值多少判罪。如果取一器二器水，用來澆灌菩提樹（Bodhi tree，釋迦摩尼成道的樹）以及洗澡，或者用來製作染料，可以。如果僧團立下規定不允許人取水，又以盜竊的心取水或者不允許取水，卻把土扔進水中，根據價值多少判罪。如果年長的比丘制定了非常嚴格的規定，不允許其他人洗滌煮染，年長的比丘偷偷觀察，

【English Translation】 English version The Dharma Master said: 'If one protects the good, and if one does not protect the non-good. The Venerable Sumana (Sumana, a name) said: 'If the garden keeper receives fruit offerings from the Sangha (Sangha, monastic community) daily, and has a limited amount, it is good to give according to the limit; if it exceeds the limit, it is not good.' The Venerable Paduma (Paduma, a name) said: 'If the hired garden keeper has no written contract, he may freely give fruit to the Sangha, and they may eat as much as they want.' He also said: 'If a child from the village is guarding the garden for the Sangha, if the child gives fruit, the Sangha may eat it; if the child takes it for himself, he may not eat the fruit of the Sangha or the fruit of the Buddha.' If someone first pays a small amount to reserve fruit from a garden in the market, and then guards the garden, if he gives the fruit to the Sangha, they may eat it; if the Sangha hires someone to guard the garden, and the garden keeper gives his share of the fruit to the Sangha, they may eat it, but he may not give what is not his share. Also, if the Sangha has many fruit trees, and designates one tree to hire a garden keeper, he may give the fruit from that tree to the Bhikkhus (Bhikkhus, monks), but he may not take fruit from the other trees of the Sangha.'

'For those who give wood, there is no offense in borrowing it. If the Sangha's wood is intended for building a Uposatha hall (Uposatha hall, a hall for monastic ceremonies) or a dining hall, one should first inform the Sangha and then borrow it; if the Sangha's wood is exposed outdoors, rotting without cover, or wet from rain and exposed to the sun, it may be used to build a house, and if later a monk demands the value of the wood or the wood itself, it should be returned according to the amount. If there is no value or wood to return, one should say: 'The Sangha's property is for the Sangha to use as they please.' If a house is being built and lacks windows, and borrowing the Sangha's wood is sufficient, this should be returned, and the remaining wood is the same.'

'Regarding water, if there is a shortage of water, and a monk takes water himself, if he goes half a Yojana (yojana, an ancient Indian unit of distance, approximately 7-9 miles), one Yojana, or two Yojanas to fetch water, and the water is expensive, and he takes the water with a thieving mind, he will be judged according to the value. If he takes one or two containers of water to water the Bodhi tree (Bodhi tree, the tree under which Siddhartha Gautama attained enlightenment) and to bathe, or to make dye, it is permissible. If the Sangha has established a rule not allowing people to take water, and he takes water with a thieving mind or is not allowed to take water, but throws dirt into the water, he will be judged according to the value. If an older Bhikkhu has established very strict rules, not allowing others to wash, cook, or dye, and the older Bhikkhu secretly observes,'

餘人自盜心用，客比丘若見舊比丘已用，即逐其用無罪。眾僧有三池，僧立制不聽雜用，一者飲池，二者浴池，三者雜用池，若如是者客比丘來，一一隨順舊比丘制，不得亂用，若不立制者隨用。

「若處乏土，眾僧運取土，若以盜心取一分，便犯重罪。若白眾僧然後得用土，治護佛及眾僧房竟。有須者。先白眾僧然後得用，若不白貸用亦得，石灰亦如是。茅草者，若人燒草茅不離本處，燒者得突吉羅，應還本直。若草茅田眾僧守護，以覆房舍用，若眾僧無人守護，有餘比丘欲守護得，用茅草田故，是眾僧田。又此比丘捨去，田被燒者，眾僧亦不責。」

問曰：「若此比丘就眾僧乞分者與分，若已與分遣其守護，若此比丘求增直，眾僧應與倍直。若眾僧不用者，餘人任意得用。何以故？為不用故。若眾僧與茅草與根株，若眾僧欲用，語守者：『不須復看，眾僧自看。』床者為初，有七事易可解。石柱木柱一一柱，若比丘以盜心取，隨直多少結罪者。禪房為初，眾僧無人守護，墻壁崩倒，若有盜心取柱種種材具，盜心取柱種種材具，隨直多少結罪。何以故？眾僧物，或時有眾僧，或時無眾僧，若於深野中有賊起，眾僧舍寺避去，亦如前說。若借用無罪。此比丘復移去，若死亡者應還眾僧。寺中小小用事易解

【現代漢語翻譯】現代漢語譯本：如果有人以盜竊的心態使用（僧團的物品），客居的比丘如果看到原來的比丘已經使用過，就跟著使用，沒有罪過。僧團有三種水池，僧團制定規矩不允許混用，第一種是飲用水池，第二種是沐浴水池，第三種是雜用水池，如果這樣規定了，客居的比丘來了，要一一順從原來的比丘制定的規矩，不能胡亂使用，如果沒有制定規矩，就可以隨意使用。

如果某個地方缺少泥土，僧團運來泥土，如果有人以盜竊的心態拿取一分，就犯了重罪。如果稟告僧團之後才使用泥土，用來修繕佛像和僧房完畢后，還有剩餘需要的，先稟告僧團然後才能使用，如果不稟告，借用也可以，石灰也是這樣。茅草方面，如果有人燒茅草，沒有離開原來的地方，燒的人犯突吉羅（Dukkata，一種輕罪），應該賠償原來的價值。如果是茅草田，由僧團守護，用來覆蓋房舍，如果僧團沒有人守護，有多餘的比丘想要守護也可以，因為茅草田是僧團的。如果這個比丘離開了，田地被燒燬了，僧團也不會責怪。

問：如果這個比丘向僧團乞求分配，僧團就給他分配，如果已經分配了，就讓他守護，如果這個比丘要求增加報酬，僧團應該給他雙倍的報酬。如果僧團不用，其他人就可以隨意使用。為什麼呢？因為僧團不用。如果僧團把茅草和根株都給了他，如果僧團想用，就告訴守護者：『不用再看了，僧團自己看管。』床等七種物品最初容易理解。石柱木柱每一根柱子，如果有比丘以盜竊的心態拿取，根據價值多少來判罪。禪房等，僧團沒有人守護，墻壁崩塌，如果有人以盜竊的心態拿取柱子等各種材料，根據價值多少來判罪。為什麼呢？因為是僧團的物品，有時有僧團，有時沒有僧團，如果在深山野外有盜賊出現，僧團捨棄寺廟逃避，也像前面所說的那樣。如果是借用，沒有罪過。這個比丘又搬走了，如果死亡了，應該歸還僧團。寺廟裡的小小用事容易理解。

【English Translation】 English version: If someone uses (the Sangha's property) with a thieving mind, and a visiting Bhikkhu sees that the original Bhikkhu has already used it, then following their use is not a sin. The Sangha has three ponds, and the Sangha has established rules not to mix their uses. The first is for drinking water, the second is for bathing, and the third is for general use. If this is the rule, when a visiting Bhikkhu comes, they should follow the rules established by the original Bhikkhus one by one and not use them indiscriminately. If no rules have been established, they can use them freely.

If a place lacks soil, the Sangha transports soil. If someone takes a portion with a thieving mind, they commit a serious offense. If they report to the Sangha before using the soil to repair the Buddha image and the Sangha's dwellings, and there is still some left over, they must first report to the Sangha before using it. If they do not report, borrowing is also allowed, and the same applies to lime. Regarding thatch, if someone burns thatch without leaving the original location, the burner commits a Dukkata (a minor offense) and should compensate for the original value. If it is a thatch field guarded by the Sangha, it is used to cover the dwellings. If the Sangha has no one to guard it, any Bhikkhu who wants to guard it can do so, because the thatch field belongs to the Sangha. If this Bhikkhu leaves and the field is burned, the Sangha will not blame them.

Question: If this Bhikkhu asks the Sangha to allocate a portion, the Sangha should allocate it to them. If it has already been allocated, they should be asked to guard it. If this Bhikkhu asks for an increase in compensation, the Sangha should give them double the compensation. If the Sangha does not use it, others can use it freely. Why? Because the Sangha does not use it. If the Sangha gives them the thatch and roots, and the Sangha wants to use it, they should tell the guardian: 'You don't need to watch it anymore, the Sangha will take care of it themselves.' The seven items such as beds are initially easy to understand. Each stone pillar and wooden pillar, if a Bhikkhu takes it with a thieving mind, the punishment is determined by the value. For meditation rooms, etc., if the Sangha has no one to guard them and the walls collapse, if someone takes pillars and various materials with a thieving mind, the punishment is determined by the value. Why? Because it is the Sangha's property, sometimes there is a Sangha, sometimes there is no Sangha. If thieves arise in the deep wilderness and the Sangha abandons the temple and flees, it is the same as described before. If it is borrowed, there is no sin. If this Bhikkhu moves away again, or if they die, it should be returned to the Sangha. Small matters in the temple are easy to understand.

。若比丘借眾僧牀蓆㲩𣰆，若見客上座來應與，若此物失或壞敗不償，若有餘處去，還付眾僧，若自用不與上座，失者應償。若此比丘借余寺牀蓆㲩𣰆者，欲去，有比丘回藉此用，當作是語：『我今欲還彼寺牀蓆。』比丘言：『但置，我自送還。』若失代借者償。瞻波國中者，三新粥者，麻、豆、米粥，或與酥、乳酪、沙糖、蜜。王舍城中者，糜豆瞿羅(漢言美羹)。」

法師曰：「次第易解耳。藹壽迦者，易可解。波羅㮈國賊所奪將去，此比丘以神通力觀檀越家，見檀越兒為賊將去，比丘以神通力往取，不犯。云何神通力？比丘以神力令小兒自見己屋而來入中，賊不見小兒及化屋，小兒得脫。」

法師曰：「此二事易可解耳。律第二波羅夷廣說竟，名為善見。

「『第三三凈說，　　諸佛善分別，　　名為波羅夷，　　今正當廣說，　　我等善心聽。』

「爾時佛住毗舍離大林中，于高閣講堂中。毗舍離者，此是國名也，因女人相立為名，此城人民眾多三過開廣。」

法師曰：「我今廣說毗舍離根本因緣。往昔波羅㮈國王，王夫人懷妊，此夫人自知懷妊而白王言，王即供給侍養，皆使調適，期月已滿即入產堂。若有福德之人，平旦時生，此夫人平旦時生出肉一段，赤如木槿華，又余

【現代漢語翻譯】現代漢語譯本：如果比丘（bhikkhu，佛教僧侶）借用僧團的床、蓆子、毛毯和墊子，如果看到有客人或上座（長老）來，應該讓給他們使用。如果這些東西丟失或損壞，不需要賠償。如果比丘要到其他地方去，應該歸還給僧團。如果自己使用而不給上座使用，丟失了就應該賠償。如果這個比丘借用其他寺廟的床、蓆子、毛毯和墊子，要離開時，有比丘想借用，應該這樣說：『我現在要歸還給那個寺廟的床和蓆子。』如果比丘說：『先放著吧，我親自送還。』如果（東西）丟失了，代替借用的人要賠償。在瞻波國（Campā，古印度十六雄國之一）中，有三種新的粥：麻粥、豆粥、米粥，或者加入酥油、乳酪、沙糖、蜂蜜。在王舍城（Rājagṛha，古印度城市）中，有糜豆瞿羅（漢譯為美羹）。法師說：『這些次第容易理解。藹壽迦（Aiśuka，人名）也容易理解。在波羅㮈國（Varanasi，古印度城市），檀越（dānavati，施主）的兒子被盜賊搶走，這個比丘用神通力觀察檀越家，看見檀越的兒子被盜賊搶走，比丘用神通力去取回，這不算犯戒。什麼是神通力？比丘用神力讓小兒自己看見自己的家，然後自己走進去，盜賊看不見小兒和變化的房屋，小兒因此得救。』法師說：『這兩件事容易理解。律藏第二波羅夷（Pārājika，戒律中最重的罪）的廣說完畢，名為善見。』『第三三凈說，諸佛善分別，名為波羅夷，今正當廣說，我等善心聽。』『當時佛住在毗舍離（Vaiśālī，古印度城市）大林中，在高閣講堂中。毗舍離，這是一個國家的名字，因為女人相貌而立為名，這個城市人民眾多，曾經三次擴建。』法師說：『我現在廣泛講述毗舍離的根本因緣。往昔波羅㮈國王，王夫人懷孕，這位夫人自己知道懷孕了，就告訴國王，國王就供給侍養，都使她感到舒適，滿月后就進入產房。如果有福德的人，在平旦時出生，這位夫人在平旦時生出一段肉，紅如木槿花，還有其他的……』

【English Translation】 English version: If a bhikkhu (Buddhist monk) borrows beds, mats, blankets, and cushions from the Sangha (monastic community), and if guests or elder monks (thera) arrive, they should be given to them. If these items are lost or damaged, there is no need for compensation. If the bhikkhu is going elsewhere, they should be returned to the Sangha. If they use them themselves without giving them to the elder monks, they should compensate for the loss. If this bhikkhu borrows beds, mats, blankets, and cushions from another monastery, and when they are about to leave, another bhikkhu wants to borrow them, they should say: 'I am about to return these beds and mats to that monastery.' If the bhikkhu says: 'Just leave them, I will return them myself,' then if (the items) are lost, the person who borrowed them on behalf of the other must compensate. In Campā (an ancient Indian city), there are three kinds of new porridge: sesame porridge, bean porridge, and rice porridge, or with ghee, cheese, sugar, and honey. In Rājagṛha (an ancient Indian city), there is M糜豆瞿羅 (translated as 'delicious soup').' The Dharma Master said: 'These are easy to understand in order. Aiśuka (a personal name) is also easy to understand. In Varanasi (an ancient Indian city), the son of a dānavati (donor) was taken away by thieves. This bhikkhu used his supernatural powers to observe the donor's house and saw the donor's son being taken away by thieves. The bhikkhu used his supernatural powers to retrieve him, and this is not an offense. What are supernatural powers? The bhikkhu used his divine power to make the child see his own house and then walk into it himself. The thieves could not see the child or the transformed house, and the child was thus saved.' The Dharma Master said: 'These two matters are easy to understand. The extensive explanation of the second Pārājika (the gravest offense in monastic rules) in the Vinaya (monastic code) is now complete, and it is called 'Good View'.' 'The third of the three purities is spoken, the Buddhas distinguish well, Called Pārājika, now to be extensively explained, May we listen with good hearts.' 'At that time, the Buddha was residing in the Great Forest in Vaiśālī (an ancient Indian city), in the high pavilion lecture hall. Vaiśālī, this is the name of a country, named after the appearance of a woman. The people of this city are numerous, and it has been expanded three times.' The Dharma Master said: 'I will now extensively explain the fundamental causes and conditions of Vaiśālī. In the past, the king of Varanasi, the queen was pregnant. This queen knew she was pregnant and told the king, and the king provided for her care and nourishment, making her comfortable in every way. After a full month, she entered the delivery room. If a person has merit, they are born at dawn. This queen gave birth to a piece of flesh at dawn, as red as a hibiscus flower, and other...'

夫人生兒，色如金色，此夫人見傍夫人生兒端正微妙，而生羞恥心，而作是念：『若王見諸夫人兒端正，而我生子唯一段肉，無有手足，王設見者必生惡賤。』作是念，即取盛貯器中，打金作薄以硃砂書題『是波羅㮈國王夫人所生』，蓋覆器頭以王印印之，以金薄書置器外，送放江中。使人棄已，諸鬼神營護，使無風浪漂沒。爾時有一道士，依止牧牛人住于江邊，此道士清朝往江邊澡洗，遙見此器而念言：『我當拾取。』此器近已而取，又見金薄書字，復見有王印印之，便開器看，唯見有肉一段，而作是念：『若是死肉久應爛臭，必有異相。』即取將歸住處，善舉一處，過半月已而成二片。道士見如是瑞相，安置好處，自爾之後復經半月，二片各生五胞，又卻後半月，一片成男一片成女，男色如黃金，女色如白銀，道士見如是相已，心生愛重，如自子無異。以慈心力故，兩手拇指自然出乳，一指飲男一指飲女，乳入子腹，譬如清水入摩尼珠，內外明徹。道士號兒，名為離車子(漢言皮薄，亦言同皮)。道士養此二子，極為辛苦，日入聚落乞食，兼為二子覓諸飲食，日晏方還。是時牧牛人，見道士為此二子辛苦如是，來白言：『大德！出家人正應行道，何以為此二子妨廢道業？可持乞我，我等為養活。』道士言：『善哉

【現代漢語翻譯】現代漢語譯本話說這位夫人生下的孩子，膚色如同金色。這位夫人看到其他夫人生下的孩子端正美妙，心中感到羞愧，於是心想：『如果國王看到其他夫人們的孩子如此端正，而我生的孩子只是一塊肉，沒有手腳，國王如果看到一定會厭惡輕賤。』這樣想著，她就拿來一個容器，把孩子放進去，用金箔寫上字，用硃砂寫上『這是波羅㮈（Bōluónài， Varanasi）國王夫人所生』的字樣，蓋上蓋子，用國王的印章封好，把寫有字的薄金片放在容器外面，然後送到江中放流。雖然她讓人丟棄孩子，但有鬼神在暗中保護，使容器沒有被風浪打翻沉沒。當時有一位道士，依附牧牛人住在江邊。這位道士清晨到江邊洗澡，遠遠地看見這個容器，心想：『我應該把它撿起來。』容器漂近后，他撿了起來，又看到金箔上寫的字，還看到有國王的印章，便打開容器觀看，只見裡面有一塊肉。他心想：『如果是死肉，早就應該腐爛發臭了，這一定有什麼特別之處。』於是就把肉塊帶回住處，小心地放在一個地方。過了半個月，這塊肉就分成了兩片。道士看到這種祥瑞的景象，就把肉片安置得更好。此後又過了半個月，兩片肉各生出五個肉胞。又過了半個月，一片肉胞變成了男孩，一片變成了女孩，男孩的膚色像黃金，女孩的膚色像白銀。道士看到這樣的景象，心中非常喜愛，就像對待自己的孩子一樣。因為他的慈悲心力的緣故，兩個孩子兩手的拇指自然流出乳汁，一個拇指給男孩餵奶，一個拇指給女孩餵奶，乳汁進入孩子的腹中，就像清水進入摩尼珠（Mónízhū，Cintamani）一樣，內外明亮清澈。道士給男孩起名叫離車子（Líchēzǐ，Licchavi）（漢譯為皮薄，也譯為同皮）。道士養育這兩個孩子，非常辛苦，每天日落時分到村落里乞討食物，同時為兩個孩子尋找各種食物，很晚才回來。當時，牧牛人看到道士爲了這兩個孩子如此辛苦，就來對道士說：『大德！出家人應該專心修行，為什麼爲了這兩個孩子而妨礙了修行呢？不如把孩子給我，我們來養活他們。』道士說：『好啊！』

【English Translation】 English version Once, a wife gave birth to a child whose skin was like gold. This wife, seeing the other wives' children were handsome and exquisite, felt ashamed and thought: 'If the king sees how handsome the other wives' children are, and my child is just a piece of meat, without hands or feet, the king will surely despise me.' With this thought, she took a container, placed the child inside, wrote on a gold leaf with cinnabar 'Born of the wife of the King of 波羅㮈 (Bōluónài, Varanasi),' covered the container, sealed it with the king's seal, placed the gold leaf with the inscription outside the container, and sent it to be cast into the river. Although she had someone abandon the child, the spirits protected it, preventing it from being overturned or submerged by the wind and waves. At that time, there was a Taoist priest who lived by the river, relying on cowherds. This Taoist priest went to the river to bathe in the early morning and saw the container from afar, thinking: 'I should pick it up.' As the container drifted closer, he picked it up and saw the inscription on the gold leaf, and also saw the king's seal. He opened the container and saw only a piece of meat. He thought: 'If it were dead meat, it should have rotted and stunk long ago; there must be something special about it.' So he took the piece of meat back to his dwelling and carefully placed it in a spot. After half a month, the piece of meat split into two pieces. Seeing this auspicious sign, the Taoist priest placed the pieces even more carefully. After another half month, each of the two pieces grew five buds. After another half month, one piece of buds became a boy, and the other became a girl. The boy's skin was like gold, and the girl's skin was like silver. Seeing this, the Taoist priest felt great love, as if they were his own children. Because of his compassionate power, milk naturally flowed from the thumbs of both children, one thumb feeding the boy and the other feeding the girl. The milk entered the children's bellies, like clear water entering a 摩尼珠 (Mónízhū, Cintamani), bright and clear inside and out. The Taoist priest named the boy 離車子 (Líchēzǐ, Licchavi) (translated as 'thin skin' or 'same skin'). The Taoist priest raised these two children with great difficulty, going to the villages to beg for food at sunset, and also seeking various foods for the two children, returning very late. At that time, the cowherds, seeing how hard the Taoist priest worked for these two children, came and said to the Taoist priest: 'Great Virtue! A renunciate should focus on cultivation; why hinder your practice for these two children? Why not give the children to us, and we will raise them?' The Taoist priest said: 'Good!'

！』於是牧牛人各還到，明日與諸同伴平治道路，豎立幢幡散雜色華，鳴鼓來迎二子。到道士處，白道士言：『今此二子時將去矣。』道士答言：『善。』道士復更付囑：『此二子者，有大福德不可度量，汝等善好料理，當以乳酪生熟酥五種而供養之。若此二子長大，還自共匹對，覓好平博處所安立住止，可拜男為王、女為夫人。』牧牛人等受教敕已，即將還本住處。二子漸漸長大，共諸牧牛人兒子出門遊戲，此二子便以腳蹋牧牛兒，牧牛兒涕泣還向父母說：『此無父母子蹋打我等。』父母答言：『汝等各自避去。』因此戲處，名為跋阇(跋阇者漢言避也)。二子年至十六，牧牛人見子已長，又見平博地處縱廣一百由旬，即于中央起立宅舍。牧牛人以女嫁與男，立為夫婦，即拜男為王、女為夫人。后懷妊一產二兒，一男一女。如是十六倒生兒。諸牧牛人見王子漸多，復各更為開立舍宅造諸園池，合三十二人宅舍，如是展轉乃至三倒開廣故，名為毗舍離，此是根本因緣也。

「大林中於高閣講堂者，此林無人種自然而生，從迦惟羅衛國連至雪山，故名大林。高閣講堂者，于大林作堂，堂形如雁子，一切具足，為佛作此堂也。

「種種方便讚歎不凈觀者，以種種因緣觀身不凈。云何不凈？從頭至足，頭髮指爪

【現代漢語翻譯】現代漢語譯本：於是牧牛人們各自返回，第二天與同伴們一起平整道路，豎立幢幡，散佈各種顏色的鮮花，敲鑼打鼓來迎接這兩個孩子。他們來到道士那裡，告訴道士說：『現在這兩個孩子就要被帶走了。』道士回答說：『好。』道士又進一步囑咐說：『這兩個孩子，有很大的福德，不可估量，你們要好好照顧他們，應當用乳、酪、生酥、熟酥五種食物來供養他們。如果這兩個孩子長大，就讓他們自己婚配，尋找好的平坦寬闊的地方安頓居住，可以立男的為國王，女的為夫人。』牧牛人們接受了教誨，就帶著兩個孩子回到原來的住處。兩個孩子漸漸長大，與牧牛人的孩子們一起出門玩耍，這兩個孩子便用腳踩牧牛人的孩子，牧牛人的孩子哭著回去告訴父母說：『這兩個沒有父母的孩子踩打我們。』父母回答說：『你們各自躲避開。』因此，他們玩耍的地方，被稱為跋阇（跋阇的意思是避開）。兩個孩子到了十六歲，牧牛人看到孩子已經長大，又看到有一塊平坦寬闊的地方，縱橫一百由旬（yóu xún，長度單位），就在中央建造房屋。牧牛人把女兒嫁給男的，立為夫婦，就立男的為國王，女的為夫人。後來，女的懷孕一次生了兩個孩子，一男一女。像這樣，一共生了十六對雙胞胎。牧牛人們看到王子越來越多，又各自為他們建造房屋，建造各種園林池塘，總共有三十二個人的宅舍，這樣不斷擴充套件，乃至三次擴充套件，所以叫做毗舍離（Pí shè lí），這就是根本的因緣。大林中於高閣講堂，這個樹林不是人種植的，而是自然生長的，從迦毗羅衛國（Jiā Pí Luó Wèi Guó）連線到雪山，所以叫做大林。高閣講堂，是在大林中建造的講堂，講堂的形狀像雁子，一切設施都完備，是為佛陀建造的。用種種方便讚歎不凈觀，是用各種因緣來觀察身體是不清凈的。什麼是不清凈呢？從頭到腳，頭髮、指甲……

【English Translation】 English version: Then the cowherds returned to their respective homes. The next day, they and their companions leveled the roads, erected banners and canopies, scattered various colored flowers, and welcomed the two children with drums. They went to the Taoist and said, 'Now these two children are about to be taken away.' The Taoist replied, 'Good.' The Taoist further instructed, 'These two children have great and immeasurable blessings. You must take good care of them and offer them milk, cheese, raw butter, and cooked butter, these five kinds of foods. When these two children grow up, let them marry each other and find a good, flat, and wide place to settle down. You can make the boy the king and the girl the queen.' The cowherds accepted the instructions and took the two children back to their original residence. The two children gradually grew up and went out to play with the cowherds' children. These two children would step on the cowherds' children, who would cry and return to their parents, saying, 'These children without parents are stepping on us.' The parents replied, 'You should each avoid them.' Therefore, the place where they played was called Bajjha (Bajjha means 'avoid'). When the two children reached the age of sixteen, the cowherds saw that the children had grown up and also saw a flat and wide place, one hundred yojanas (yojanas, a unit of length) in length and width. They built houses in the center. The cowherds married their daughter to the boy, making them husband and wife, and made the boy the king and the girl the queen. Later, the woman became pregnant and gave birth to two children, a boy and a girl. In this way, sixteen pairs of twins were born. The cowherds saw that there were more and more princes, and they each built houses and various gardens and ponds for them, totaling thirty-two houses. This expanded continuously, even three times, so it was called Vaishali (Pí shè lí), which is the fundamental cause and condition. The lecture hall in the high pavilion in the great forest, this forest was not planted by humans but grew naturally, connecting from Kapilavastu (Jiā Pí Luó Wèi Guó) to the Himalayas, so it is called the Great Forest. The high pavilion lecture hall is a lecture hall built in the Great Forest, the shape of the lecture hall is like a goose, and all facilities are complete, it was built for the Buddha. Praising the contemplation of impurity with various means, is to contemplate the impurity of the body with various causes and conditions. What is impurity? From head to toe, hair, nails...

、筋肉膿血、屎尿㖒唾，從七孔流出不凈，此略說，汝自當知。佛告諸比丘：『此身一尋汝當善觀，於一一身份中，無有真珠珊瑚摩尼等寶及牛頭栴檀等香，唯有臭穢不凈，發毛為初，觀發有五種，一者色，二者形，三者氣，四者長，五者住處，毛亦如是。』」

法師曰：「我今略說，已在屈陀迦廣說。如是於一一身份，悉有五種觀。說不凈者，如來以種種方便說不凈，膀脹為初內外俱觀。內者，自己身，外者，他身，如思念自利益故，是故如來讚歎有五種，失得有五種，有三善具足十相，名為得第一禪。因第一禪故，調心柔忍，而起毗婆毗婆舍那(漢言觀苦空無我)。因此觀故，斷諸煩惱得阿羅漢果。何因何緣為具足十相？一者、心離煩惱怨家，二者、入中三昧，三者、心不搖動極清而放，四者、已入靜放，五者、一心不越等法，六者、合成一味，七者、五根怡悅，八者、精勤執境不置，九者、增進，十者、成就堪受。是故禪從中說。初禪何者為中、何者為后？初入第一禪，極凈為初，滿舍為中，怡悅為后。」

又問：「初禪極凈者為初，凈有幾相？」

答曰：「凈有三相。何謂為三？一者、從怨家得離心凈，二者、因凈故而入，三者、已入三昧而住。此是初禪極凈三相。」

「初禪滿舍

【現代漢語翻譯】現代漢語譯本：、肌肉、膿血、屎尿、痰液、唾沫，從七竅流出污穢不潔之物，這是簡略的說法，你們自己應當明白。佛告訴眾比丘：『這一身軀，你們應當仔細觀察，在每一身份中，都沒有珍珠、珊瑚、摩尼等寶物，以及牛頭栴檀等香料，只有臭穢不凈之物，以頭髮為開始。觀察頭髮有五種，一是顏色，二是形狀，三是氣味，四是長度，五是生長之處，毛髮也是如此。』

法師說：『我現在簡略地說，詳細的已經在《屈陀迦》中廣說了。像這樣，在每一身份中，都有五種觀察。說到不凈，如來用種種方便來說明不凈，以身體腫脹為開始，內外一起觀察。內，是指自己的身體；外，是指他人的身體。如思念自己利益的緣故，所以如來讚歎有五種，失與得有五種，有三種善具足十種相，名為得到第一禪。因為第一禪的緣故，調伏內心，變得柔和忍耐，從而生起毗婆舍那（Vipassanā，漢譯為觀苦空無我）。因為這種觀的緣故，斷除各種煩惱，得到阿羅漢果。』什麼原因什麼緣故才能具足十種相？一是內心遠離煩惱怨家，二是進入中間三昧（Samadhi，專注），三是內心不搖動，極其清凈而放鬆，四是已經進入靜止放鬆的狀態，五是一心不超越等法，六是合成一種味道，七是五根怡悅，八是精勤執持境界不放，九是增進，十是成就堪能承受。所以禪定是從中間說的。初禪什麼為初、什麼為中、什麼為后？初入第一禪，極其清凈為初，圓滿捨棄為中，怡悅為后。

又問：『初禪極其清凈為初，清凈有幾種相？』

答道：『清凈有三種相。哪三種？一是，從怨家處得到遠離，內心清凈；二是，因為清凈的緣故而進入；三是，已經進入三昧而安住。這是初禪極其清凈的三種相。』

『初禪圓滿捨棄』

【English Translation】 English version: Muscle, pus and blood, excrement and urine, phlegm and saliva, flowing out from the seven orifices are impure. This is a brief description; you should understand it yourselves. The Buddha told the Bhikkhus (monks): 'You should carefully observe this body, in each part of the body, there are no treasures such as pearls, corals, or Mani (jewels), nor fragrances such as sandalwood. There are only foul and impure things, starting with the hair. Observe the hair in five ways: first, its color; second, its shape; third, its smell; fourth, its length; fifth, its location. The same is true for body hair.'

The Dharma master said: 'I will now briefly explain, it has already been extensively explained in the Khuddaka Nikaya. In this way, in each part of the body, there are five kinds of observation. Speaking of impurity, the Tathagata (Buddha) uses various means to explain impurity, starting with bloating, observing both internally and externally. Internally refers to one's own body; externally refers to the body of others. Because of contemplating one's own benefit, the Tathagata praises five kinds, there are five kinds of loss and gain, and having three kinds of goodness and possessing ten characteristics is called attaining the first Dhyana (meditative state). Because of the first Dhyana, the mind is tamed, becoming gentle and patient, and thus Vipassanā (insight meditation, meaning observing suffering, emptiness, and no-self) arises. Because of this observation, all afflictions are cut off, and the fruit of Arhat (enlightened being) is attained.' What cause and what condition are needed to possess ten characteristics? First, the mind is separated from afflictions and enemies; second, entering into the middle Samadhi (concentration); third, the mind does not waver, extremely pure and relaxed; fourth, already entering a state of stillness and relaxation; fifth, the mind does not transcend the Dharma (teachings); sixth, combining into one taste; seventh, the five senses are delighted; eighth, diligently holding onto the object without letting go; ninth, progressing; tenth, achieving the ability to endure. Therefore, Dhyana is spoken of from the middle. What is the beginning, what is the middle, and what is the end of the first Dhyana? Upon first entering the first Dhyana, extreme purity is the beginning, complete abandonment is the middle, and delight is the end.

Again, he asked: 'The first Dhyana is extremely pure as the beginning, how many aspects does purity have?'

He answered: 'Purity has three aspects. What are the three? First, obtaining separation from enemies, the mind is pure; second, entering because of purity; third, already entering Samadhi and abiding. These are the three aspects of extreme purity in the first Dhyana.'

'The complete abandonment of the first Dhyana'

為中，中者有幾相？」

答曰：「中復有三相：一者、心凈而放，二者、入靜而住，三者、一處而住。此是初禪滿舍，為中三相，是后禪本中說中善。」

「何謂為初禪怡悅為斷，斷中幾相？」

答曰：「斷有四相：一者、不越同生法，二者、合成一味五根怡悅，三者、應足精勤生怡悅心，更足精勤怡悅，四者、增進。此是初禪怡悅，為后四相，是故禪經中說后善。如是心至真，以三相十相具足，以思觀喜樂具足，以志心至心憶念三昧智慧具足，指示讚歎入不凈三昧者，如是更重思量分別不亂，是故如來慇勤讚歎。說利者，所以贊其所利。云何為利？佛告諸比丘：『若比丘數觀不凈，因觀不凈故，心得離淫慾、舍淫慾、憎淫慾。比丘！譬如雞毛與筋近火，燋縮不能得伸，比丘亦數觀不凈，見欲穢污心不樂近。』佛語諸比丘：『我樂入靜，半月獨住，勿令餘人來至我所，唯聽一人送食。』樂修福德者少於語言，如是比丘乃聽來往送食，餘一切比丘及白衣，悉斷不得入。何以故？如來作如是敕。以天眼觀往昔，有五百獵師，共入阿蘭若處殺諸群鹿，以此為業。五百獵師墮三惡道，於三惡道，受諸苦惱，經久得出。昔有微福得生人間，出家為道受具足戒，五百比丘宿殃未盡，於半月中更相殺害，復教他殺

【現代漢語翻譯】問：『什麼是「中」，「中」有幾種相狀？』答：『「中」有三種相狀：第一，心清凈而能放下；第二，進入寂靜而安住；第三，於一處安住。這是初禪圓滿舍離的狀態，是「中」的三種相狀，是后禪的根本，經中說這是「中善」。』『什麼是初禪的怡悅被斷除，斷除中有幾種相狀？』答：『斷除有四種相狀：第一，不超越同生的法；第二，合成一味，五根怡悅；第三，應當足夠精勤，產生怡悅心，更加足夠精勤怡悅；第四，增進。這是初禪的怡悅，是後來的四種相狀，因此禪經中說這是「后善」。像這樣心達到真誠，以三相和十相具足，以思、觀、喜、樂具足，以志心、至心憶念三昧（Samadhi，專注）智慧具足，指示讚歎進入不凈三昧（Asubha Samadhi，對不凈之物的專注）的人，像這樣更加審慎地思量分別而不亂，因此如來（Tathagata，佛的稱號）慇勤地讚歎。說利益，是讚歎其所帶來的利益。什麼是利益？佛告訴眾比丘（Bhikkhu，佛教僧侶）：『如果比丘多次觀想不凈之物，因為觀想不凈之物的緣故，心得遠離淫慾、捨棄淫慾、憎恨淫慾。比丘！譬如雞毛與筋靠近火，就會焦縮而不能伸展，比丘也應多次觀想不凈之物，見到慾望的污穢，內心不樂於親近。』佛告訴眾比丘：『我樂於進入寂靜，半個月獨自居住，不要讓其他人來到我這裡，只允許一個人送食物。』樂於修習福德的人少說話，像這樣的比丘才允許來往送食物，其餘一切比丘以及在家居士，全部斷絕不得進入。為什麼呢？如來（Tathagata，佛的稱號）作了這樣的敕令。以天眼觀察往昔，有五百個獵人，一同進入阿蘭若（Aranya，寂靜處）處殺害各種群鹿，以此為業。五百個獵人墮入三惡道，於三惡道中，遭受各種苦惱，經過很久才得以脫出。過去有微小的福德得以轉生人間，出家修道受具足戒，五百個比丘宿世的災殃沒有完結，於半個月中互相殘殺，又教唆他人殺害。

【English Translation】 Question: 『What is 「middle,」 and how many characteristics does 「middle」 have?』 Answer: 『「Middle」 has three characteristics: first, a mind that is pure and able to let go; second, entering stillness and abiding; third, abiding in one place. This is the state of complete relinquishment in the first Dhyana (Jhāna, meditative state), these are the three characteristics of 「middle,」 it is the foundation of the later Dhyanas, and the sutras say this is 「middle goodness.」』『What is the cutting off of the joy of the first Dhyana, and how many characteristics are there in the cutting off?』 Answer: 『The cutting off has four characteristics: first, not transgressing the co-arisen Dharmas (laws); second, combining into one flavor, the joy of the five senses; third, one should be sufficiently diligent, generating a joyful mind, and be even more diligent in joy; fourth, advancement. This is the joy of the first Dhyana, these are the later four characteristics, therefore the Dhyana Sutra says this is 「later goodness.」 Like this, the mind reaches sincerity, being complete with three characteristics and ten characteristics, being complete with thought, observation, joy, and happiness, being complete with the will, wholehearted mindfulness, Samadhi (concentration), and wisdom, instructing and praising those who enter the Asubha Samadhi (meditation on the impure), like this, one should more carefully contemplate and distinguish without confusion, therefore the Tathagata (Buddha's title) earnestly praises. Speaking of benefit, is praising the benefit it brings. What is benefit? The Buddha told the Bhikkhus (Buddhist monks): 『If a Bhikkhu repeatedly contemplates the impure, because of contemplating the impure, the mind is able to be separated from lust, abandon lust, and hate lust. Bhikkhus! For example, if a chicken feather and tendon are close to fire, they will shrivel and cannot be stretched, Bhikkhus should also repeatedly contemplate the impure, seeing the filth of desire, the mind does not rejoice in approaching it.』 The Buddha told the Bhikkhus: 『I rejoice in entering stillness, dwelling alone for half a month, do not allow others to come to me, only allow one person to deliver food.』 Those who rejoice in cultivating merit speak less, only such Bhikkhus are allowed to come and go to deliver food, all other Bhikkhus and laypeople are completely forbidden from entering. Why? The Tathagata (Buddha's title) made such a decree. With his divine eye, he observed the past, there were five hundred hunters, who together entered the Aranya (secluded place) to kill various herds of deer, making this their livelihood. The five hundred hunters fell into the three evil realms, in the three evil realms, suffering various torments, after a long time they were able to escape. In the past, they had small merits and were able to be reborn as humans, leaving home to cultivate the Way and receiving the full precepts, the past calamities of the five hundred Bhikkhus were not yet exhausted, in half a month they slaughtered each other, and incited others to slaughter.

，如來見已，此惡業至，諸佛所不能救，是故如來因此半月入靜室。於五百中，有凡人及須陀洹、斯陀含、阿那含、阿羅漢道，此諸聖眾生死有際，余凡人輪轉無際，是故如來，為諸凡人說不凈觀。因不凈觀故，厭離愛慾，若其命終得生天上，若不離愛慾，死不生善處。佛自念：『此五百比丘隨我出家，因我故得生善處，是故我今當慈悲此等，為說不凈觀令生善處，本不教死。』為諸比丘說已，復作是念：『若比丘日日有死者，來白我言：「今日有一比丘死，今日二比丘死，今日三比丘死，今日四比丘死，今日五比丘死，日日如此，乃至十比丘死。」非可以我神力救護，彼我無益，是故我舍入靜處。』是故律本所說，佛告諸比丘：『我樂入靜處，是以不聽餘人入，唯聽一人送食。』如來欲息諸譏謗，勿使諸人作如是言：『佛是一切智，而不能斷諸聲聞弟子相殺，豈能制餘人。』其中有人答言：『佛入定，無人得往說如此事，是故不知。若佛知者，必當制斷，不聽相殺。』

「羞者，觀身穢污不凈，而自羞恥賤薄，厭惡此身。如年少男女，年至十六性好凈潔。莊嚴其身者，以香湯沐浴竟，復以香涂身，著上妙細㲲衣服，而以死蛇死狗，以系其頸，見此穢污不凈，厭惡欲速棄捨之，比丘厭惡其身亦復如是。取刀自相

【現代漢語翻譯】現代漢語譯本：如來佛看見這種情況后，心知這是惡業成熟所致，即使是諸佛也無法救度，因此如來佛才在這半個月里進入靜室。在這五百人中，有凡夫，也有證得須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果）等果位的聖眾。這些聖眾的生死有盡頭，其餘凡夫則在輪迴中無休止地流轉。因此，如來佛為這些凡夫宣說不凈觀。通過修習不凈觀，他們能夠厭離愛慾，如果命終時能夠保持這種狀態，就能往生到天上；如果不能捨離愛慾，死後就無法往生到善處。佛陀自己思忖：『這五百比丘跟隨我出家，因為我的緣故才能往生到善處，因此我現在應當慈悲他們，為他們宣說不凈觀，讓他們能夠往生到善處，我本意不是要讓他們去死。』為眾比丘宣說不凈觀后，佛陀又這樣想：『如果每天都有比丘死亡，然後有人來告訴我：「今天有一位比丘死了，今天有兩位比丘死了，今天有三位比丘死了，今天有四位比丘死了，今天有五位比丘死了，每天都這樣，甚至一天有十位比丘死亡。」我無法用我的神力來救護他們，這樣對我對他們都沒有益處，所以我才捨棄他們進入靜處。』因此，律本上說，佛告訴眾比丘：『我喜歡進入靜處，所以不允許其他人進入，只允許一個人送飯。』如來佛想要平息各種譏諷和誹謗，不要讓人們說：『佛陀是一切智者，卻不能阻止他的聲聞弟子互相殘殺，又怎麼能制止其他人呢？』其中有人回答說：『佛陀入定，沒有人能夠去告訴他這件事，所以他不知道。如果佛陀知道這件事，必定會制止他們，不允許他們互相殘殺。』『羞』是指觀察身體的污穢不凈，從而感到羞恥、卑賤和厭惡。就像年輕的男女，到了十六歲，喜歡乾淨整潔，會精心打扮自己。他們用香湯沐浴后，再用香塗抹身體，穿上上好的細軟衣物，但如果有人把死蛇死狗繫在他們的脖子上，他們看到這種污穢不凈的東西，就會感到厭惡，想要儘快丟棄。比丘厭惡自己的身體也是如此。他們甚至會拿起刀互相殘殺。

【English Translation】 English version: After seeing this, the Tathagata (Thus Come One, another name for Buddha) knew that this evil karma had ripened, and even all the Buddhas could not save them. Therefore, the Tathagata entered the quiet chamber for half a month. Among these five hundred, there were ordinary people, as well as those who had attained the paths of Sotapanna (Stream-enterer), Sakadagami (Once-returner), Anagami (Non-returner), and Arhat (Worthy One). The lives and deaths of these holy beings have an end, while the remaining ordinary people revolve endlessly in samsara (cycle of rebirth). Therefore, the Tathagata spoke of the contemplation of impurity for these ordinary people. Because of the contemplation of impurity, they could become disgusted with love and desire. If they could maintain this state at the end of their lives, they would be reborn in the heavens. If they could not abandon love and desire, they would not be reborn in good realms after death. The Buddha thought to himself: 'These five hundred bhikshus (monks) left home with me, and because of me, they can be reborn in good realms. Therefore, I should now be compassionate to them and speak of the contemplation of impurity so that they can be reborn in good realms. My original intention was not to teach them to die.' After speaking to the bhikshus, the Buddha thought again: 'If bhikshus die every day, and someone comes to tell me, "Today one bhikshu died, today two bhikshus died, today three bhikshus died, today four bhikshus died, today five bhikshus died, and so on, even ten bhikshus die in a day," I cannot save them with my divine power. This is of no benefit to me or to them, so I abandoned them and entered the quiet place.' Therefore, the Vinaya (monastic rules) states that the Buddha told the bhikshus: 'I like to enter the quiet place, so I do not allow others to enter, only one person is allowed to bring food.' The Tathagata wanted to quell all criticisms and slanders, so that people would not say: 'The Buddha is all-knowing, but he cannot stop his shravaka (listeners or disciples) disciples from killing each other, how can he restrain others?' Some of them answered: 'The Buddha is in samadhi (meditative state), no one can go and tell him about this, so he does not know. If the Buddha knew about it, he would surely stop them and not allow them to kill each other.' 'Shame' refers to observing the filth and impurity of the body, thereby feeling shame, inferiority, and disgust. It is like young men and women, who, at the age of sixteen, love cleanliness and will carefully adorn themselves. After bathing in fragrant water, they apply fragrance to their bodies and put on fine, soft clothes. But if someone ties dead snakes and dead dogs around their necks, they will feel disgusted when they see this filth and impurity and want to discard it as soon as possible. The bhikshus' disgust for their bodies is also like this. They even take knives and kill each other.

殺者，各各相語：『長老，卿為度我。』答言：『我為度汝。』如是次第而共相殺。鹿杖沙門，鹿杖者，其名也，沙門者，作如沙門形，剃頭留少周羅發，著壞色衣，一以覆身，一以置肩上，入寺依止比丘，拾取殘食以自生活，諸比丘往至鹿杖沙門所，而作是言：『善哉！慇勤汝為度我。』如此語者，是凡人也，非聖人語。血流出者，血出污手足及刀。往婆裘摩河者，世間有人言：『此河能洗除人罪。』鹿杖沙門念言：『我當往婆裘河洗除我罪。』多狐疑者，諸比丘死已，皆悉右脅而臥，身亦不動無所言說，見如是已，心生大狐疑，悔過克責：『我無善利而得惡利。』無善利者，於我無安樂行，而長嘆息無利無利。造作惡業者，鹿杖沙門自念言：『人身難得，而我殺諸持戒具足比丘，於我極惡。』

「有一魔神者，此是邪見地神，是魔王伴儻，而自念言：『我作此言必合魔王意。』以瓔珞莊嚴其身，現變神通力，履水而行，往至鹿杖沙門所，而作是言：『鹿杖沙門，汝所作大善！未度汝度者，於三界中，未度汝為度之。』此是愚癡地神，作如是言：『死者得度。』鹿杖沙門極大懊惱，忽聞地神作如是言而念：『此神有大神力，作此語者，於我必當有利。』作此念已，更洗刀入寺，房房喚覓：『誰未度者我為度之

【現代漢語翻譯】現代漢語譯本殺人者，彼此互相說道：『長老，請您來超度我。』（被請求者）回答說：『我來超度你。』就這樣依次互相殘殺。鹿杖沙門（Rishidatta，人名，沙門是出家人的通稱），這個鹿杖（Rishidatta）是他的名字，沙門（Shramana）是指做出家人模樣，剃了頭髮，只留下少許髮髻（周羅發，cudamani），穿著染壞了顏色的衣服，一件用來遮蓋身體，一件搭在肩膀上，進入寺廟依附比丘（Bhikkhu，佛教僧侶），拾取他們吃剩的食物來維持生活。眾比丘來到鹿杖沙門處，說道：『太好了！請您慇勤地超度我。』說這種話的人，是凡夫俗子，不是聖人所說的話。血流出來，玷汙了手腳和刀。前往婆裘摩河（Bahuka River）這件事，世間有人說：『這條河能夠洗除人的罪孽。』鹿杖沙門心想：『我應當前往婆裘摩河洗除我的罪孽。』（他）非常疑惑，因為眾比丘死後，都右脅而臥，身體也不動彈，一言不發，看到這種情況后，心中產生極大的疑惑，後悔自責：『我沒有得到好的利益，反而得到了壞的利益。』沒有好的利益，是指我沒有安樂的修行，只能長吁短嘆，毫無益處。造作惡業，鹿杖沙門自己心想：『人身難得，而我卻殺害了這些持戒具足的比丘，我真是罪大惡極。』有一個魔神（Mara），這是邪見的地神，是魔王的同伴，他心想：『我說這些話一定符合魔王的心意。』於是用瓔珞（Necklace）裝飾自己的身體，顯現神通力，在水面上行走，來到鹿杖沙門處，說道：『鹿杖沙門，你做了一件大好事！沒有被超度的人，你超度了他們，在三界（Trailokya，欲界、色界、無色界）之中，沒有被超度的人，你都超度了。』這個愚癡的地神，說出這樣的話：『死去的人得到了超度。』鹿杖沙門非常懊惱，忽然聽到地神說這樣的話，心想：『這個神有大神力，他說這樣的話，對我一定有好處。』產生這樣的想法后，又去洗刀，然後進入寺廟，挨個房間呼喚尋找：『誰還沒有被超度，我來超度他！』

【English Translation】 English version The killers spoke to each other, saying, 'Elder, please liberate me.' The one addressed replied, 'I will liberate you.' In this way, they killed each other in succession. Rishidatta the Shramana (Rishidatta, name of a person, Shramana is a general term for renunciates), this Rishidatta is his name, and Shramana (Shramana) refers to someone who takes the form of a renunciate, shaving his head, leaving only a small topknot (cudamani), wearing tattered robes, one to cover the body and one over the shoulder, entering the monastery and relying on the Bhikkhus (Buddhist monks), collecting their leftover food to sustain himself. The Bhikkhus went to Rishidatta the Shramana and said, 'Excellent! Diligently liberate me.' Those who speak in this way are ordinary people, not speaking the words of the saints. The blood flowed out, staining his hands and feet and the knife. Regarding going to the Bahuka River (Bahuka River), some people in the world say, 'This river can wash away people's sins.' Rishidatta the Shramana thought, 'I should go to the Bahuka River to wash away my sins.' He was very doubtful because after the Bhikkhus died, they all lay on their right side, their bodies motionless and speechless. Seeing this, he felt great doubt in his heart, regretting and blaming himself, 'I have not gained good benefits, but have gained bad benefits.' No good benefits means that I have no peaceful practice, and can only sigh and lament, with no benefit. Creating evil karma, Rishidatta the Shramana thought to himself, 'It is difficult to obtain a human body, and yet I have killed these Bhikkhus who uphold the precepts completely. I am extremely evil.' There was a Mara (Mara), this is a heretical earth deity, a companion of the Mara king, and he thought, 'If I say these words, they will surely be in accordance with the Mara king's intentions.' So he adorned his body with necklaces (Necklace), manifested supernatural powers, walked on the water, and came to Rishidatta the Shramana, saying, 'Rishidatta the Shramana, you have done a great deed! Those who have not been liberated, you have liberated them. In the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), those who have not been liberated, you have liberated them all.' This foolish earth deity spoke such words, 'The dead have been liberated.' Rishidatta the Shramana was very distressed, and suddenly hearing the earth deity say such words, he thought, 'This deity has great supernatural power, and if he says such words, it must be beneficial to me.' Having this thought, he washed the knife again, then entered the monastery, calling out and searching room by room, 'Who has not been liberated? I will liberate him!'

。』未得道者聞此語，而毛自豎驚怖心中震動，已得道者，觀身無常苦空無我，而無惶怖。一日殺一比丘，有日或殺二三四五，如是增至殺五百比丘盡。

「從禪定起者，佛知五百比丘死已，而從禪定起，佛知而故問，如人不知。何以故？欲為說法故。而問阿難：『先諸比丘極多，今何以減少？諸比丘日常三時問訊咨受問法，今者都無，余國去耶？』時阿難不知五百比丘宿業果報，唯見觀不凈故各自殺身如是。時尊者阿難答已，而作是言：『善哉世尊！愿易余觀令得羅漢。譬如大海多諸川流，佛法亦爾，多諸方便，十念十極四大梵觀，如是為初令入涅槃，惟愿世尊，以此方便教諸比丘。』是時世尊，欲為諸比丘更說余觀，而喚阿難，如是為初。依止毗舍離者，諸比丘于毗舍離中住，或一伽浮陀，或半由旬，或一由旬，令一切比丘皆悉來集講堂，阿難若近處即自往喚，若遠處者，遣年少比丘往喚，須臾之間悉集講堂，阿難往白佛：『時可為諸比丘教授說法。』佛知已，於是佛告諸比丘：『我前所說觀不凈者，令得羅漢，今以余方便更為汝等說。』是故律本所說，阿那波那念者，佛為比丘說無上禪法，次第文句我今當說，無有漏失，汝當勤心諦聽受之。今此比丘者，佛告諸比丘：『不但觀不凈行得除煩惱，今阿那波

【現代漢語翻譯】現代漢語譯本：』未得道的人聽到這些話，會毛髮倒豎，驚恐萬分，心中震動，而已經得道的人，觀察到身體是無常、痛苦、空虛、無我的，就不會感到惶恐。有一天殺了一個比丘（佛教出家人），有時一天殺兩三個、四五個，這樣逐漸增加到殺光五百個比丘。

『從禪定中出來后，佛陀知道五百個比丘已經死了，然後從禪定中出來，佛陀明明知道卻故意問，好像不知道一樣。為什麼呢？爲了給他們說法啊。於是問阿難（佛陀的十大弟子之一）：『以前的比丘非常多，現在為什麼減少了？比丘們每天三次來問候、請教、接受佛法，現在都沒有了，是去其他國家了嗎？』當時阿難不知道五百個比丘是宿世的業報，只看到他們因為修習不凈觀而各自自殺。當時尊者阿難回答后，這樣說道：『太好了，世尊！希望您更換其他的觀法，讓他們能夠證得阿羅漢果（佛教修行的一個果位）。譬如大海容納眾多的河流，佛法也是這樣，有很多方便法門，如十念、十極、四大梵觀，這些都可以作為入門，最終進入涅槃（佛教修行的最終目標），希望世尊用這些方便法門來教導比丘們。』這時世尊想要為比丘們再說其他的觀法，於是呼喚阿難，像這樣開始。住在毗舍離（古印度城市）的比丘們，住在毗舍離中，或者一個伽浮陀（長度單位），或者半由旬（長度單位），或者一由旬，讓所有的比丘都到講堂集合，阿難如果住得近就自己去叫，如果住得遠就派年輕的比丘去叫，一會兒的功夫就都聚集到講堂了，阿難去稟告佛陀：『現在可以為比丘們教授佛法了。』佛陀知道后，於是告訴比丘們：『我之前所說的修習不凈觀，是爲了讓你們證得阿羅漢果，現在用其他的方便法門再為你們說。』所以律本上所說的，阿那波那念（Anapanasati，即安般念，一種禪修方法），佛陀為比丘們說無上的禪法，次第文句我現在應當說，不會有遺漏，你們應當勤奮用心諦聽接受。現在這些比丘們，佛陀告訴比丘們：『不只是修習不凈觀才能去除煩惱，現在修習阿那波那

【English Translation】 English version: 'Those who have not attained enlightenment, upon hearing these words, will have their hair stand on end, be terrified, and their hearts will tremble. But those who have attained enlightenment, observing the body as impermanent, suffering, empty, and without self, will not be afraid. One day, one Bhikkhu (Buddhist monk) was killed, and on some days, two, three, four, or five were killed. In this way, the number increased until all five hundred Bhikkhus were killed.

'After arising from Samadhi (meditative state), the Buddha knew that five hundred Bhikkhus had died, and then arose from Samadhi. The Buddha knew, yet asked as if he did not know. Why? Because he wanted to teach the Dharma (Buddhist teachings). So he asked Ananda (one of the ten principal disciples of the Buddha): 'Previously, there were many Bhikkhus, but now why are there so few? The Bhikkhus used to greet, inquire, and receive the Dharma three times a day, but now there is none. Have they gone to other countries?' At that time, Ananda did not know that the five hundred Bhikkhus were suffering the consequences of their past karma, but only saw that they were killing themselves because of practicing the contemplation of impurity. Then, Venerable Ananda answered and said: 'Excellent, World Honored One! May you change to other contemplations so that they may attain Arhatship (a state of enlightenment in Buddhism). Just as the great ocean receives many rivers, so too is the Buddha Dharma, with many expedient methods, such as the Ten Recollections, the Ten Extremes, and the Four Brahma Viharas (four sublime states), which can be used as an entry point to ultimately enter Nirvana (the ultimate goal of Buddhist practice). May the World Honored One teach the Bhikkhus with these expedient methods.' At this time, the World Honored One wanted to speak of other contemplations for the Bhikkhus, so he called Ananda, and thus began. Those Bhikkhus dwelling in Vaishali (an ancient city in India), either one Gavuta (unit of distance), or half a Yojana (unit of distance), or one Yojana, let all the Bhikkhus gather in the lecture hall. If Ananda lived nearby, he would go and call them himself; if he lived far away, he would send young Bhikkhus to call them. In a short time, they all gathered in the lecture hall. Ananda then reported to the Buddha: 'Now is the time to teach the Dharma to the Bhikkhus.' After the Buddha knew this, he then told the Bhikkhus: 'The contemplation of impurity that I spoke of before was to enable you to attain Arhatship. Now I will speak to you again with other expedient methods.' Therefore, as stated in the Vinaya (Buddhist monastic rules), Anapanasati (mindfulness of breathing), the Buddha spoke of the supreme Dhyana (meditation) for the Bhikkhus. I shall now speak of the sequential words and phrases without omission. You should diligently and attentively listen and receive it. Now, these Bhikkhus, the Buddha told the Bhikkhus: 'Not only through the practice of the contemplation of impurity can one remove afflictions, but now through the practice of Anapana

那亦得除煩惱。』」

法師曰：「今廣說次第。阿那波那者，入息出息。如經文所說，入息相非出息相，出息相非入息相，念入息、念出息、念出入息故，便得定心，阿那波那念則是三昧，如是義汝自當知。數觀者，將養令大。更作者，已思更思，極靜好者。」

「此二法其義云何？」

答曰：「此阿那波那不同不凈，其心不亂，不凈觀者其心恒亂。何以故？為厭故。律本所說，極靜妙不假更足安樂不止，從初發心無有惱亂，是故如來贊為靜好極，有氣味時身心怡悅，易可入耳。起者，不住不覆，惡法須臾消滅，於四道果隨其所能，譬如春中半月不雨，像馬人牛踐蹋塵起滿虛空中，夏初五月疾風暴雨，塵滅消除無復遺余。阿那波那除煩惱，如雨淹塵。佛告諸比丘：『阿那波那念三昧者，云何思、云何念、云何作，知之阿那波那念。諸比丘，若人善出家為道，若在空閑樹下山林，此是出靜處。』」

問曰：「何以出靜處？」

答曰：「離諠鬧故。譬如牧牛人有一犢子，從出生飲母乳至於長大，欲取乳時，以繩系犢著柱，犢子念乳牽繩跳踉，無時暫停，繩堅牢故，不能得脫倚柱而息。比丘譬如牧牛人，牛母為聚落，心為犢子，乳為五欲，柱為阿蘭若，繩為阿那波那念，一切禪定念阿那波那

【現代漢語翻譯】現代漢語譯本：『那樣也能去除煩惱。』

法師說：『現在廣泛地解說次第。阿那波那（Anapana，入出息念）就是入息和出息。如經文所說，入息的相不是出息的相，出息的相不是入息的相，念入息、念出息、念出入息，因此就能得到定心，阿那波那念就是三昧（Samadhi，禪定），這個道理你們自己應當知道。數觀，就是將養它使之壯大。更作者，就是已經思考過再思考，極其安靜美好的。』

『這兩種方法，它們的意義是什麼？』

回答說：『這個阿那波那不同於不凈觀，它的心不會散亂，不凈觀的心常常散亂。為什麼呢？因為是厭惡的緣故。《律本》所說，極其安靜美妙，不需要再增加什麼就足夠安樂，不會停止，從最初發心就沒有惱亂，所以如來讚歎它是安靜美好到了極點，有氣味的時候身心喜悅，容易聽進去。起者，就是不住留不覆蓋，惡法須臾之間消滅，對於四道果（Sotapanna, Sakadagami, Anagami, Arahat），隨著他們所能達到的程度。譬如春天裡半個月不下雨，像、馬、人、牛踐踏，塵土飛揚充滿天空，夏初五月疾風暴雨，塵土消滅清除沒有剩餘。阿那波那去除煩惱，就像雨水淹沒塵土。佛告訴各位比丘：『阿那波那念三昧，如何思考、如何念、如何做，要知道阿那波那念。各位比丘，如果有人好好地出家修道，如果在空閑的樹下山林，這就是出離安靜之處。』』

問：『為什麼是出離安靜之處？』

答：『因為遠離喧鬧的緣故。譬如牧牛人有一頭小牛，從出生喝母乳直到長大，想要取乳的時候，用繩子繫住小牛拴在柱子上，小牛思念乳汁牽拉繩子跳躍，沒有一時停歇，因為繩子堅固牢靠，不能掙脫，只能倚靠柱子休息。比丘就像牧牛人，牛母是聚落，心是小牛，乳是五欲（色、聲、香、味、觸），柱子是阿蘭若（Aranya，寂靜處），繩子是阿那波那念，一切禪定都念阿那波那。』

【English Translation】 English version: 『That also can remove afflictions.』

The Dharma Master said: 『Now I will explain the sequence in detail. Anapana (入出息念, mindfulness of breathing) means incoming breath and outgoing breath. As the sutra says, the characteristic of incoming breath is not the characteristic of outgoing breath, and the characteristic of outgoing breath is not the characteristic of incoming breath. By being mindful of incoming breath, mindful of outgoing breath, mindful of both incoming and outgoing breath, one can attain a concentrated mind. Anapana mindfulness is Samadhi (禪定, meditative absorption). You should understand this meaning for yourself. 'Counting' means nurturing it to make it grow. 'Further practice' means thinking again after having thought. It is extremely quiet and wonderful.』

『What is the meaning of these two methods?』

The answer is: 『This Anapana is different from the contemplation of impurity. The mind is not disturbed, whereas the mind in the contemplation of impurity is constantly disturbed. Why? Because it involves aversion. As the Vinaya (律本, monastic code) says, it is extremely quiet and wonderful, requiring no further addition to be sufficiently peaceful and without ceasing. From the initial aspiration, there is no vexation. Therefore, the Tathagata (如來, Thus Come One) praises it as being extremely quiet and wonderful. When there is a sense of savor, the body and mind are delighted, and it is easy to take in. 'Rising' means not dwelling or covering up. Evil dharmas (惡法, unwholesome phenomena) vanish in an instant. Regarding the four fruits of the path (Sotapanna, Sakadagami, Anagami, Arahat), it depends on what they are capable of attaining. For example, if it doesn't rain for half a month in spring, elephants, horses, people, and cattle trample, and dust rises, filling the empty space. In the early summer month of May, there are strong winds and heavy rain, and the dust is extinguished and cleared away, leaving nothing remaining. Anapana removes afflictions, like rain submerging dust. The Buddha told the Bhikkhus (比丘, monks): 『How to contemplate, how to be mindful, how to practice Anapana mindfulness Samadhi? Know Anapana mindfulness. Bhikkhus, if someone has properly left home to pursue the path, if they are in a secluded place under a tree or in the mountains and forests, this is a quiet place of departure.』』

Question: 『Why is it a quiet place of departure?』

Answer: 『Because it is away from noise and commotion. For example, a cowherd has a calf that drinks its mother's milk from birth until it grows up. When he wants to take milk, he ties the calf to a pillar with a rope. The calf, longing for milk, pulls the rope and jumps around, never stopping for a moment. Because the rope is strong and secure, it cannot break free and can only lean against the pillar to rest. The Bhikkhu is like the cowherd, the cow-mother is the village, the mind is the calf, the milk is the five desires (色、聲、香、味、觸, form, sound, smell, taste, touch), the pillar is the Aranya (阿蘭若, secluded place), the rope is Anapana mindfulness, and all meditation is mindfulness of Anapana.』

。諸佛、緣覺、阿羅漢之所尊重，若不捨城邑聚落，難入阿那波那。若禪比丘取此定已，阿那波那第四禪定作已，而取為地，復觀苦空無我觀已，得阿羅漢果。是故佛為諸禪人，現阿蘭若住處，佛如知相地師，若欲立國邑，善能分別地相吉兇，即語王言：『此地善，可立國，若立國邑，王得大利益。』王隨語已即立國邑，如相師占便即賞之。佛亦如是，能分別禪處，即向禪人說此處善可入禪，諸禪人即隨佛教，次第得阿羅漢果，讚歎佛亦如王供養相師。諸禪人，如師子王依住此林，隱蔽其身伺禽獸，若近其處而起，捉取得便食之。比丘亦爾住在阿蘭若，伺候須陀洹、斯陀含、阿那含、阿羅漢，次第得者即便取之。往昔偈言：

「『譬如師子王，　　隱住山林中，　　伺諸禽獸近，　　即便捉取食，　　佛子亦如是，　　隱住阿蘭若，　　伺取無上道，　　獲得沙門果。』

「樹下者，于樹下若坐若行。靜室者，除樹下阿蘭若處，餘一切住，皆名靜室。時節及四大和適時，所宜阿那波那念，是故律本中說，加趺而坐，此是現阿那波那念，易可解耳。結加趺坐者，易解。正身者，十八背骨骨相累，筋脈皮寬舒，若急坐者須臾疲勞，從禪定退。安念前者，念禪定法安置其前。出入息者，比丘結加趺坐念禪定已

【現代漢語翻譯】現代漢語譯本：諸佛、緣覺（Pratyekabuddha，獨自覺悟者）、阿羅漢（Arhat，已證得涅槃的聖者）所尊重的地方，如果不住在遠離城邑聚落的地方，很難進入阿那波那（Anapanasati，入出息念）的禪定。如果禪修的比丘修習此定，已經完成了阿那波那第四禪定，並以此為基礎，進一步觀察苦、空、無我的真理，就能證得阿羅漢果。因此，佛陀為禪修者指出現阿蘭若（Aranya，寂靜處）的住處。佛陀就像一位精通地理的相地師，如果想要建立國家都邑，善於分辨地相的吉兇，就會告訴國王：『這塊地好，可以建立國家，如果在這裡建立國家都邑，國王會得到大利益。』國王聽從他的建議后，就建立國家都邑，如同相地師的占卜應驗后，國王就會賞賜他。佛陀也是這樣，能夠分辨適合禪修的地方，就向禪修者說：『這個地方好，可以進入禪定。』諸位禪修者聽從佛陀的教導，次第證得阿羅漢果，讚歎佛陀也如同國王供養相地師一樣。諸位禪修者，如同師子王依靠居住在這片森林中，隱藏自己的身形，伺機捕捉禽獸，如果禽獸靠近它的地方，它就起身捕捉並吃掉它們。比丘也是這樣，住在阿蘭若，伺候著須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢，次第證得這些果位的人，就『捕捉』他們，引導他們解脫。過去有偈語說：『譬如師子王，　　隱住山林中，　　伺諸禽獸近，　　即便捉取食，　　佛子亦如是，　　隱住阿蘭若，　　伺取無上道，　　獲得沙門果。』『樹下』，指的是在樹下或坐或行。『靜室』，指的是除了樹下阿蘭若處之外，其餘一切住處，都稱為靜室。時節以及四大（地、水、火、風）調和的時候，適合修習阿那波那念，因此律本中說，結跏趺坐，這是展現阿那波那念，容易理解。結跏趺坐，容易理解。『正身』，指的是十八節脊椎骨節節相疊，筋脈面板寬舒，如果坐姿緊張，很快就會疲勞，從禪定中退出來。『安念前者』，指的是將禪定之法安放在前面。『出入息者』，比丘結跏趺坐，憶念禪定之後

【English Translation】 English version: Respected by all Buddhas, Pratyekabuddhas (those who attain enlightenment independently), and Arhats (liberated beings who have attained Nirvana), it is difficult to enter Anapanasati (mindfulness of breathing) if one does not abandon cities and villages. If a meditating Bhikkhu (monk) cultivates this concentration, having completed the fourth Jhana (state of meditative absorption) of Anapanasati, and takes this as a foundation, further contemplating the truths of suffering, emptiness, and non-self, he can attain the fruit of Arhatship. Therefore, the Buddha shows the Aranya (secluded dwelling) as a place to reside for those in meditation. The Buddha is like a skilled land surveyor who, if desiring to establish a kingdom or city, is adept at distinguishing the auspiciousness of the land's features, and would say to the king: 'This land is good, it can be used to establish a kingdom, and if a kingdom or city is established here, the king will gain great benefit.' The king, following his advice, would then establish the kingdom or city, and just as the surveyor's prediction comes true, the king would reward him. The Buddha is also like this, able to distinguish suitable places for meditation, and would say to the meditators: 'This place is good, you can enter into meditation here.' The meditators, following the Buddha's teachings, would attain the fruit of Arhatship in due course, praising the Buddha just as the king would honor the land surveyor. The meditators are like a lion king relying on this forest to live, concealing its body, waiting to prey on animals. If animals approach its location, it rises up, captures, and eats them. The Bhikkhu is also like this, dwelling in the Aranya, waiting for Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), and Arhats, and 'captures' those who attain these stages in succession, guiding them to liberation. In the past, there was a verse: 'Like a lion king, dwelling hidden in the mountains and forests, Waiting for animals to approach, then capturing and eating them, The Buddha's disciples are also like this, dwelling hidden in the Aranya, Waiting to attain the unsurpassed path, and obtaining the fruit of a Samana (ascetic).' 'Under a tree' refers to sitting or walking under a tree. 'Quiet chamber' refers to all dwellings other than the Aranya under a tree, all are called quiet chambers. When the season and the four great elements (earth, water, fire, wind) are in harmony, it is suitable to practice mindfulness of breathing. Therefore, it is said in the Vinaya (monastic code) that sitting in the lotus position is the manifestation of mindfulness of breathing, which is easy to understand. Sitting in the lotus position is easy to understand. 'Straightening the body' refers to the eighteen vertebrae stacked one upon another, with the muscles, veins, and skin relaxed. If one sits tensely, one will quickly become tired and retreat from meditation. 'Establishing mindfulness in front' refers to placing the method of meditation in front of oneself. 'Breathing in and out' refers to the Bhikkhu sitting in the lotus position, after recollecting the meditation

，念出入息。云何？念喘息長、念喘息短。因長短故，而心得定，無有動搖，因不動搖念即起成，以念及智慧，然後知喘息長短。譬如兒在胎中，初從胎出，先出息長短可知。云何可知？譬如水隨器長短而流，亦如象蛇其身長故息亦隨長，蝦蟆身短息亦隨短，坐禪比丘亦復如是，以此譬喻知息長短。以正念故，心已生樂；因樂故，極細長出息入息，心轉樂已，因出息入息，心轉樂已，出入息轉細長，因轉樂已生怡悅；因怡悅故，知息轉成微細，因此怡悅復增怡悅，怡悅故，倍息增微細難得分別，已生舍心，以此九法汝自當知。我出息知一切身，入息亦知一切身者，知一切身出息入息，身長短初中后，一切知現前，知知與心合，知息初后。又禪比丘見出息如散塵，此現前見、初出見，中后不得見，欲見中後心不能及，又出息止，見中不見初后，又見后出息，不見初中。又有比丘悉見初中后，何以故？心無疲倦故，若得如是，即為善出入息，于禪學者，不休息不住，恒觀出入息，若如是者，護身口意業，名為學戒定慧，若三昧心，名為學定，若能分別戒定者，名為慧，此是三學，于觀處中，以念正心已學系心中，已作恒使不絕。從此以後，于彼若慇勤當學滅出息入息者，粗出息入息而滅，滅者住也。云何為粗？比丘初入禪

【現代漢語翻譯】現代漢語譯本念出入息，如何念？念呼吸長、念呼吸短。因為長短的緣故，內心得以安定，沒有動搖。因為沒有動搖，正念就生起成就，憑藉正念和智慧，然後知道呼吸的長短。譬如嬰兒在胎中，剛從母胎出來，先出來的氣息長短是可以知道的。如何知道呢？譬如水隨著容器的長短而流動，也像大象和蛇，因為身體長，所以呼吸也隨著長；青蛙身體短，呼吸也隨著短。坐禪的比丘也是這樣，用這個比喻來知道呼吸的長短。因為有正確的念頭，心中已經產生快樂；因為快樂的緣故，極其細微而長的呼氣和吸氣，內心更加快樂。因為呼氣和吸氣，內心更加快樂，呼氣和吸氣變得更加細微而長，因為更加快樂而產生喜悅；因為喜悅的緣故，知道呼吸變得更加微細，因為這種喜悅又增加喜悅，因為喜悅的緣故，呼吸更加微細難以分辨，已經產生舍心。這九種方法你應該自己知道。我呼氣時知道全身，吸氣時也知道全身，知道全身的呼氣和吸氣，身體的長短，從開始、中間到最後，一切都清楚地呈現在眼前，知道知覺與心結合，知道呼吸的開始和結束。還有禪修的比丘看到呼氣像散開的塵土，這是當下所見、最初所見，中間和最後就看不見了，想要看到中間和最後，心卻無法達到。還有呼氣停止時，看到中間卻看不到開始和最後，又看到最後的呼氣，卻看不到開始和中間。還有的比丘完全看到開始、中間和最後，為什麼呢？因為內心沒有疲倦的緣故。如果能夠這樣，就是善於觀察呼吸的出入，對於禪修學習者來說，不休息不停止，持續觀察呼吸的出入，如果能夠這樣，守護身口意業，這叫做學習戒定慧。如果三昧的心，叫做學習定，如果能夠分辨戒和定，叫做慧，這就是三學。在觀呼吸的處所中，用正念使心安定，已經學習將心繫在呼吸上，已經養成習慣使之不間斷。從這以後，對於滅除粗的呼氣和吸氣，應該精勤學習，滅除就是止住。什麼是粗的呼吸呢？比丘剛開始進入禪定

【English Translation】 English version Mindfulness of breathing. How? Being mindful of long breaths, being mindful of short breaths. Because of the length, the mind becomes stable, without wavering. Because of this stability, mindfulness arises and is accomplished. Through mindfulness and wisdom, one then knows the length of the breath. For example, a child in the womb, when first emerging from the womb, the length of the initial breaths can be known. How can it be known? It is like water flowing according to the length of the container, or like an elephant or snake whose breath is long because their bodies are long, or a frog whose breath is short because its body is short. A meditating monk is also like this, using this analogy to know the length of the breath. Because of right mindfulness, joy has already arisen in the mind; because of joy, the extremely subtle and long exhalations and inhalations cause the mind to become even more joyful. Because of exhalations and inhalations, the mind becomes even more joyful, the exhalations and inhalations become more subtle and long, and because of this increased joy, delight arises; because of delight, one knows that the breath becomes increasingly subtle, and because of this delight, delight increases again. Because of delight, the breath becomes increasingly subtle and difficult to distinguish, and equanimity has arisen. You should understand these nine methods for yourself. 'I know the whole body when exhaling, and I also know the whole body when inhaling,' means knowing the exhalation and inhalation of the whole body, the length of the body, from beginning, middle to end, everything is clearly present, knowing that knowing is united with the mind, knowing the beginning and end of the breath. Furthermore, a meditating monk sees the exhalation like scattered dust, this is the present seeing, the initial seeing, the middle and end cannot be seen, wanting to see the middle and end, the mind cannot reach it. Also, when the exhalation stops, seeing the middle but not seeing the beginning and end, and also seeing the final exhalation, but not seeing the beginning and middle. There are also monks who see the beginning, middle, and end completely, why? Because the mind is not weary. If one can achieve this, it is skillful in observing the in-and-out breaths. For those who study meditation, without rest or stopping, constantly observing the in-and-out breaths, if it is like this, guarding the actions of body, speech, and mind, this is called learning morality, concentration, and wisdom. If the mind is in samadhi, it is called learning concentration, if one can distinguish between morality and concentration, it is called wisdom, this is the three learnings. In the place of observing, using right mindfulness to stabilize the mind, having already learned to bind the mind to the breath, having already made it a constant habit without interruption. From then on, one should diligently learn to extinguish the coarse exhalations and inhalations, extinguishing means abiding. What is coarse breathing? When a monk first enters meditation

定身心疲極，是故出息入息粗，鼻孔盈滿復從口，出入息從粗。身心不疲極，漸漸細微，于出入息中，比丘而生狐疑，我出入息為有為無？譬如有人登上高山，身心疲勞氣息粗大，又從山下至平地下，有池水及大樹，入池洗浴竟，還於樹下穌息，或眠或坐身心清涼，漸漸氣息微細，比丘初入定亦復如是。初未錄身心出入息粗。何以故？為無念故，何以漸細念，錄身心故。而說偈言：

「『身心極疲勞，　　出入息亦粗。』

「第一禪粗，第二禪細，第三禪轉細，第四禪定。第三禪為粗，第四禪名為細，此極處出入，若不捉息出入息粗，若捉出入息細者，不捉者，放息，捉者，于第四禪初而捉心，至第四禪而滅出息入息，此是舍摩陀法。毗婆舍那法者，不捉出息入息大粗，若觀四大即細，又觀優波陀那色細，四大成粗，復觀一切色細，優波陀那色成粗。又觀無色細，一切色成粗，又觀色無色細，無色成粗，又觀因緣細，色無色成粗。又觀因及名色細，因緣成粗，又觀觀相毗婆舍那細，因及名色成粗，觀小毗婆舍那細，觀相毗婆舍那成粗，觀大毗婆舍那細，小毗婆舍那成粗，此次第前次第前者細，後後者粗，粗細波薩提者(漢言寂靜無有疲極)，於三跋陀中說。」

「云何學滅出息入息？云何出息？云何入

【現代漢語翻譯】現代漢語譯本身心如果極度疲憊，那麼呼氣和吸氣就會變得粗重，氣息充滿鼻孔，甚至需要從口中呼出，這是因為呼氣和吸氣都變得粗重了。如果身心不疲憊，氣息就會漸漸變得細微。在呼吸之間，比丘會產生疑惑，我的呼吸是有還是沒有呢？比如有人登上高山，身心疲勞，氣息粗大，又從山下到平地，有池水和大樹，進入池中洗浴完畢，然後在樹下休息，或睡覺或坐著，身心清涼，氣息漸漸變得微細，比丘初入定時也是這樣。最初沒有專注身心時，呼吸粗重。為什麼呢？因為沒有念頭。為什麼漸漸變得細微呢？因為專注身心。所以用偈語說：『身心極度疲勞，呼氣和吸氣也粗重。』初禪粗重，二禪細微，三禪更加細微，四禪達到寂靜。三禪是粗重，四禪是細微，這是氣息出入的極細之處。如果不控制氣息，出入息就會粗重，如果控制氣息，出入息就會細微。不控制氣息，就是放任氣息；控制氣息，就是在四禪的初始階段控制心，到達四禪時，呼氣和吸氣就都停止了，這就是舍摩陀（Samatha，止）的修行方法。毗婆舍那（Vipassana，觀）的修行方法是，不控制呼吸，出入息顯得粗大，如果觀察四大（地、水、火、風），就會覺得細微，又觀察優波陀那色（Upādā-rūpa，派生色）會覺得細微，四大就顯得粗大。再觀察一切色（Rūpa，物質）會覺得細微，優波陀那色就顯得粗大。又觀察無色（Arūpa，非物質）會覺得細微，一切色就顯得粗大。又觀察色和無色會覺得細微，無色就顯得粗大。又觀察因緣（Hetu-paccaya，原因和條件）會覺得細微，色和無色就顯得粗大。又觀察觀相毗婆舍那（Nimitta-vipassanā，相的觀）會覺得細微，因緣和名色（Nāma-rūpa，精神和物質）就顯得粗大。又觀察小毗婆舍那（Paritta-vipassanā，小觀）會覺得細微，觀相毗婆舍那就顯得粗大。又觀察大毗婆舍那（Appamañña-vipassanā，大觀）會覺得細微，小毗婆舍那就顯得粗大。這種次第，前一個次第比后一個次第細微，后一個次第比前一個次第粗重。粗細波薩提（Passaddhi，輕安）的意思是寂靜，沒有疲憊，在三跋陀（Sambodhi，正覺）中宣說。『如何學習滅除呼氣和吸氣？什麼是呼氣？什麼是吸氣？』

【English Translation】 English version If the body and mind are extremely fatigued, then the outgoing and incoming breaths become coarse, filling the nostrils and even coming out of the mouth. This is because the outgoing and incoming breaths are coarse. If the body and mind are not fatigued, the breath gradually becomes subtle. In the midst of breathing, a Bhikkhu (monk) may become doubtful, 'Is my breath there or not?' For example, someone climbs a high mountain, their body and mind are fatigued, and their breath is coarse. Then, descending from the mountain to flat ground, there is a pond and a large tree. After bathing in the pond, they rest under the tree, either sleeping or sitting, their body and mind are refreshed, and their breath gradually becomes subtle. A Bhikkhu entering Samadhi (meditative state) for the first time is also like this. Initially, without focusing on the body and mind, the outgoing and incoming breaths are coarse. Why? Because there is no mindfulness. Why does it gradually become subtle? Because of focusing on the body and mind. Therefore, it is said in a verse: 'When the body and mind are extremely fatigued, the outgoing and incoming breaths are also coarse.' The first Dhyana (meditative absorption) is coarse, the second Dhyana is subtle, the third Dhyana is even more subtle, and the fourth Dhyana reaches tranquility. The third Dhyana is coarse, the fourth Dhyana is subtle. This is the extremely subtle state of outgoing and incoming breaths. If one does not control the breath, the outgoing and incoming breaths will be coarse. If one controls the breath, the outgoing and incoming breaths will be subtle. Not controlling the breath means letting it go. Controlling the breath means controlling the mind at the beginning of the fourth Dhyana, and reaching the cessation of outgoing and incoming breaths at the fourth Dhyana. This is the method of Samatha (tranquility meditation). The method of Vipassana (insight meditation) is that without controlling the breath, the outgoing and incoming breaths appear coarse. If one observes the four great elements (earth, water, fire, and wind), they seem subtle. Furthermore, observing Upādā-rūpa (derived matter) seems subtle, and the four great elements appear coarse. Again, observing all Rūpa (matter) seems subtle, and Upādā-rūpa appears coarse. Furthermore, observing Arūpa (immaterial) seems subtle, and all Rūpa appears coarse. Furthermore, observing Rūpa and Arūpa seems subtle, and Arūpa appears coarse. Furthermore, observing Hetu-paccaya (cause and condition) seems subtle, and Rūpa and Arūpa appear coarse. Furthermore, observing Nimitta-vipassanā (observation of characteristics) seems subtle, and Hetu-paccaya and Nāma-rūpa (name and form) appear coarse. Furthermore, observing Paritta-vipassanā (small observation) seems subtle, and Nimitta-vipassanā appears coarse. Furthermore, observing Appamañña-vipassanā (great observation) seems subtle, and Paritta-vipassanā appears coarse. In this sequence, the preceding stage is more subtle than the following stage, and the following stage is coarser than the preceding stage. Passaddhi (tranquility), meaning stillness and without fatigue, is spoken of in Sambodhi (enlightenment). 'How does one learn to extinguish outgoing and incoming breaths? What is outgoing breath? What is incoming breath?'

息？」

答曰：「身有入息念，學滅出息入息，如是身心不傾不危、不動不搖，寂靜極微細如無，是名學滅出息入息。如是風住，如未成阿那波那念，亦未成就觀、未成就智慧人，不入此三昧，不從此起。若學滅出息入息，如是成就風住不起，即名善開智慧人，入如是法亦從此起。云何知之？譬如打銅器聲，初大后微，大聲已自憶識，后漸復善憶識，微聲善憶置心中，微聲已滅，猶思憶不離心中，出息入息亦復如是，初粗后細憶識粗者，漸以至細，細者已滅，猶憶識心中，自此憶識故心定住，如是得風息心定住，關煉成就，出息入息亦成就，阿那波那三昧亦成就，如是智慧人入此禪定，亦從此起。是故律本中說，滅出息入息已，隨念，更起，故名隨觀，知出息入息非隨念，隨念非出息入息，因此二法故，有知起，觀看此身，如是次第得阿羅漢果。

「如是初學禪人云何學之？善心比丘應凈四戒，凈者有三。何謂為三？一者、不犯，二者、犯已懺悔，三者、諸煩惱不壞。如是凈戒已，然後成念，應作佛房跋多菩提樹地前跋多和尚阿阇梨浴室說戒堂八十二揵陀迦跋多，有四種摩訶跋多，如是作已名為善行戒也。若比丘樂學此戒，應當滿持，若比丘言：『我持戒具足無有缺漏。』而不自念言：『我應當死。』作

【現代漢語翻譯】現代漢語譯本問：如何才能止息（出息和入息）？答：當身體專注于入息時，學習止滅出息和入息，這樣身心就不會傾斜、危險、動搖，而是寂靜到極微細，彷彿不存在一樣，這叫做學習止滅出息入息。如果這樣風就停止了，就像沒有修習阿那波那念（Anapanasati，入出息念），也沒有成就觀（Vipassana，內觀）、沒有成就智慧的人一樣，不能進入這種三昧（Samadhi，禪定），也不能從這種三昧中出來。如果學習止滅出息入息，這樣就能成就風的止息而不生起，這就叫做善於開啟智慧的人，進入這樣的法也能從中出來。如何知道呢？譬如敲打銅器的聲音，開始大後來微小，大的聲音已經能夠憶識，後來逐漸也能善於憶識，微小的聲音也能善於憶識並放在心中，微小的聲音已經消失，仍然思憶不離心中，出息入息也是這樣，開始粗後來細，憶識粗的出息入息，逐漸達到細的出息入息，細的出息入息已經消失，仍然憶識在心中，因為這種憶識的緣故心就安定住，這樣就得到風息心安定住，關煉成就，出息入息也成就，阿那波那三昧也成就，這樣有智慧的人進入這種禪定，也能從中出來。因此律本中說，止滅出息入息后，隨念，再次生起，所以叫做隨觀，知道出息入息不是隨念，隨念不是出息入息，因為這兩種法，所以有知生起，觀看此身，這樣次第得到阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者）。像這樣初學禪定的人應該如何學習呢？善良的比丘應該清凈四戒，清凈有三種。哪三種呢？第一，不犯戒；第二，犯戒后懺悔；第三，諸煩惱不破壞戒。像這樣清凈戒律后，然後成就正念，應該在佛房（Buddha-alaya，佛堂），菩提樹地前（Bodhi-tree，菩提樹），跋多（Baddha，約束）菩提樹地前，和尚（Upadhyaya，親教師）阿阇梨（Acarya，導師）浴室說戒堂八十二揵陀迦（Khandhaka，犍度）跋多，有四種摩訶跋多（Mahabaddha，大約束），像這樣做了就叫做善於實行戒律。如果比丘樂於學習這種戒律，應當圓滿持守，如果比丘說：『我持戒具足沒有缺漏。』而不自己念言：『我應當死。』作

【English Translation】 English version Q: How can one cease (the outgoing and incoming breath)? A: When the body is mindful of the incoming breath, learn to extinguish the outgoing and incoming breath. In this way, the body and mind will not be inclined, endangered, moved, or shaken, but will be tranquil to the point of extreme subtlety, as if non-existent. This is called learning to extinguish the outgoing and incoming breath. If the breath ceases in this way, it is like someone who has not practiced Anapanasati (mindfulness of breathing), nor achieved Vipassana (insight), nor become a wise person; they cannot enter this Samadhi (concentration) nor emerge from it. If one learns to extinguish the outgoing and incoming breath, thus achieving the cessation of breath without arising, this is called a person who is good at opening wisdom, entering such a Dharma and also emerging from it. How is this known? For example, like the sound of striking a copper instrument, initially loud and then subtle, one can recall the loud sound, and later gradually recall the subtle sound well, and place the subtle sound well in the heart. Even when the subtle sound has disappeared, one still thinks of it and does not leave it in the heart. The outgoing and incoming breath is also like this: initially coarse and then fine, one recalls the coarse breath, gradually reaching the fine breath. When the fine breath has disappeared, one still recalls it in the heart. Because of this recollection, the mind becomes stable. In this way, one obtains the stability of the mind with the cessation of breath, the practice is accomplished, the outgoing and incoming breath is also accomplished, and the Anapanasati Samadhi is also accomplished. Thus, a wise person enters this meditation and can also emerge from it. Therefore, it is said in the Vinaya (monastic rules) that after extinguishing the outgoing and incoming breath, one follows the thought and arises again, so it is called 'following observation.' Knowing that the outgoing and incoming breath is not following thought, and following thought is not the outgoing and incoming breath, because of these two Dharmas, knowledge arises, observing this body, in this way one gradually attains the fruit of Arhat (a perfected being who has attained Nirvana). How should a beginner in meditation learn in this way? A virtuous Bhikkhu (monk) should purify the four precepts, and there are three kinds of purification. What are the three? First, not violating the precepts; second, repenting after violating the precepts; third, not allowing afflictions to destroy the precepts. Having purified the precepts in this way, one then achieves mindfulness. One should practice in the Buddha-alaya (Buddha's chamber), before the Bodhi-tree (tree of enlightenment), Baddha (bound) before the Bodhi-tree, Upadhyaya (preceptor), Acarya (teacher), the bathhouse, the hall for reciting precepts, the eighty-two Khandhaka (sections of the Vinaya) Baddha, and the four kinds of Mahabaddha (great bindings). Doing this is called practicing the precepts well. If a Bhikkhu is happy to learn these precepts, he should uphold them completely. If a Bhikkhu says, 'I uphold the precepts completely without any deficiency,' but does not remind himself, 'I should die,' and makes

如是念，舍諸營作善行戒，此比丘戒滿者，無有是處。若比丘作善行戒者，此比丘戒具足美滿，因美滿故得受取三昧。何以故？如修多羅中說，佛告諸比丘：『若人不習學善行戒，此人戒難得具足。』而說偈言：

「『住處寂利養，　　眾業足為五，　　遠親及諸病，　　讀誦長為十。』

「此十戀慕法，若人能捨者，然後入禪定。禪定法者，有二種：一者、一切觀，二者、攝觀。」

問曰：「何謂為一切觀？」

答曰：「于比丘僧為初，作大慈心及念死觀不凈也。若比丘慈心，云何初作慈心觀？比丘初觀作界心觀，先觀比丘僧，次觀天人，次觀大富長者，次觀常人，次觀一切眾生。何以先觀比丘僧者？為同住故。若慈心遍覆，比丘僧中安樂而住。何以觀天人？為護持故。若慈心遍覆天人者，天人柔心而行善法。何以觀大富長者？為行善法故。何以觀常人？為同法行故，莫自相害。何以觀一切眾生？為無艱難故。何以念死者？覓增長悲嘆無懈怠故。觀不凈，此聖觀也，若觀不凈便得離欲。一切諸惡，欲為根本，是故應敬重不凈觀，能立一切諸善，是名一切觀。三十八觀隨意能修，修習不離，是名攝觀。此是阿那波那念入攝觀。」

法師曰：「我今略說，若欲知，于阿毗曇婆沙廣說。如是

【現代漢語翻譯】現代漢語譯本：如果有人這樣想，放棄所有精進的善行和戒律，這個比丘的戒律就能圓滿，這是不可能的。如果比丘努力修習善行和戒律，那麼這個比丘的戒律就能具足完美，因為戒律完美，所以能夠獲得三昧（Samadhi，定）。為什麼呢？就像修多羅（Sutra，經）中所說，佛陀告訴眾比丘：『如果人不學習善行和戒律，這個人很難使戒律具足。』並且用偈語說：『住所過於舒適，利養過多，各種事務纏身足以構成五種障礙，遠離親友以及疾病，加上讀誦經文，總共構成十種障礙。』這十種令人留戀的事物，如果有人能夠捨棄，然後才能進入禪定。禪定的方法有兩種：第一種是一切觀，第二種是攝觀。有人問：『什麼叫做一切觀？』回答說：『以比丘僧團為開始，修習大慈心以及念死觀和不凈觀。如果比丘修習慈心，應該如何開始修習慈心觀呢？比丘首先觀想界心觀，先觀想比丘僧團，然後觀想天人，然後觀想大富長者，然後觀想普通人，然後觀想一切眾生。為什麼先觀想比丘僧團呢？因為他們共同居住在一起。如果慈心普遍覆蓋，比丘僧團就能安樂地居住。為什麼要觀想天人呢？爲了得到他們的護持。如果慈心普遍覆蓋天人，天人就會心懷柔順而行善法。為什麼要觀想大富長者呢？爲了讓他們行善法。為什麼要觀想普通人呢？爲了讓他們共同奉行正法，不要互相傷害。為什麼要觀想一切眾生呢？爲了讓他們沒有艱難困苦。為什麼要修習念死觀呢？爲了尋求增長悲心，避免懈怠。觀想不凈，這是聖潔的觀想，如果觀想不凈，就能脫離慾望。一切諸惡，慾望是根本，所以應該敬重不凈觀，它能建立一切諸善，這叫做一切觀。三十八種觀想可以隨意修習，修習時不離散，這叫做攝觀。這種阿那波那念（Anapanasati，入出息念）屬於攝觀。』法師說：『我現在簡略地說，如果想詳細瞭解，可以在阿毗曇婆沙（Abhidhamma-vibhasa，阿毗達摩 विभাষा）中廣泛地瞭解。』就是這樣。

【English Translation】 English version: If one thinks like this, abandoning all diligent good deeds and precepts, it is impossible for this Bhikkhu's (monk) precepts to be fulfilled. If a Bhikkhu diligently practices good deeds and precepts, then this Bhikkhu's precepts will be complete and perfect, and because of the perfection of the precepts, he will be able to attain Samadhi (concentration). Why? As it is said in the Sutra (discourse), the Buddha told the Bhikkhus: 'If a person does not study good deeds and precepts, it is difficult for this person to fulfill the precepts.' And said in verse: 'A comfortable dwelling, excessive gains, and various affairs are enough to form five obstacles; being far from relatives and illnesses, plus reading scriptures, make up ten obstacles in total.' These ten things that people are attached to, if one can abandon them, then one can enter Dhyana (meditation). There are two kinds of Dhyana methods: the first is 'all-embracing contemplation,' and the second is 'focused contemplation.' Someone asks: 'What is meant by all-embracing contemplation?' The answer is: 'Starting with the Bhikkhu Sangha (monastic community), cultivate great loving-kindness, as well as contemplation of death and impurity. If a Bhikkhu cultivates loving-kindness, how should he begin to cultivate loving-kindness contemplation? The Bhikkhu should first contemplate the realm-mind contemplation, first contemplating the Bhikkhu Sangha, then contemplating Devas (gods) and humans, then contemplating wealthy elders, then contemplating ordinary people, then contemplating all sentient beings. Why contemplate the Bhikkhu Sangha first? Because they live together. If loving-kindness universally covers, the Bhikkhu Sangha can live in peace. Why contemplate Devas and humans? To receive their protection. If loving-kindness universally covers Devas and humans, Devas and humans will be gentle-hearted and practice good Dharma (teachings). Why contemplate wealthy elders? To encourage them to practice good Dharma. Why contemplate ordinary people? To encourage them to jointly practice the Dharma, not to harm each other. Why contemplate all sentient beings? To ensure they have no difficulties or suffering. Why cultivate contemplation of death? To seek to increase compassion and avoid laziness. Contemplating impurity is a noble contemplation; if one contemplates impurity, one can be free from desire. All evils have desire as their root, so one should respect contemplation of impurity, as it can establish all good, this is called all-embracing contemplation. The thirty-eight contemplations can be practiced at will, and practicing without distraction is called focused contemplation. This Anapanasati (mindfulness of breathing) belongs to focused contemplation.' The Dharma (teaching) master says: 'I will now briefly explain; if you want to know in detail, you can learn extensively in the Abhidhamma-vibhasa (commentary on the Abhidhamma).』 That's it.

凈戒已，離諸緣事，而入阿那波那定。因阿那波那定，即入第四禪定。入已觀苦空無常，觀已往問阿羅漢，若無阿羅漢至阿那含，若無阿那含往至斯陀含，若無斯陀含至須陀洹，若無須陀洹往至得禪人。何以尋覓如此人？其已得禪易指示故。譬如象行，腳跡易尋不迷正路，得道得禪亦復如是。何以故？易指示故。」

法師曰：「我欲說初行。此比丘裝束輕身無餘長物，威儀具足往至師所，到已而作跋多，以下承師意，師漸以愛念應取五品。」

問曰：「何謂為五品？」

「一者取，二者問，三者起，四者著，五者相。」

問曰：「何謂為取？」

答曰：「取禪定法。」

「何謂為問？」

「問其次第。」

「何謂為起？」

「起禪定法。」

「何謂爲著？」

「著禪定法。」

「何謂為相？」「分別禪定相貌，是名五品。」

「何故前取五品？」

「為身莫勞亦莫惱師故，是故先取五品，為易憶識、易從習故。若取五品已，若於師處善者住，若不善可移住，無智慧者去師一由旬，有智慧者過此亦得住，應遠離十八住處善，有五種應當取，取已斷滅小小緣事。中食已少時訊息，息已先念三寶，令心歡喜，隨如師教勿有忘失，此

【現代漢語翻譯】現代漢語譯本：持守清凈戒律后，斷絕各種俗事，進入阿那波那定（Ānāpāna-sati，入出息念禪定）。因為修習阿那波那定，就進入第四禪定。進入禪定后，觀察苦、空、無常的道理，觀察完畢後去尋找阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）請教，如果沒有阿羅漢就去尋找阿那含（Anāgāmin，不還果，不再返回欲界受生的聖者），如果沒有阿那含就去尋找斯陀含（Sakadāgāmin，一來果，還需再來欲界一次受生的聖者），如果沒有斯陀含就去尋找須陀洹（Srotaāpanna，入流果，證入聖道之流的聖者），如果沒有須陀洹就去尋找已經獲得禪定的人。為什麼要尋找這樣的人呢？因為已經獲得禪定的人容易指導。譬如大象行走，腳印容易尋找，不會迷失正確的道路，獲得道和禪定也是這樣。為什麼呢？因為容易指導的緣故。

法師說：『我想說說初學者的修行。這位比丘（bhikkhu，出家修行的僧人）裝束輕便，沒有多餘的物品，威儀具足地前往老師那裡，到達后先做侍奉的事情，以此來順承老師的心意，老師逐漸以愛念來接受五品。』

問：『什麼是五品？』

答：『一是取，二是問，三是起，四是著，五是相。』

問：『什麼是取？』

答：『取禪定之法。』

問：『什麼是問？』

答：『問禪定的次第。』

問：『什麼是起？』

答：『起修禪定之法。』

問：『什麼是著？』

答：『依著禪定之法。』

問：『什麼是相？』

答：『分別禪定的相貌，這叫做五品。』

問：『為什麼要先取五品？』

答：『爲了自身不勞累，也不惱亂老師，所以先取五品，爲了容易記憶和容易跟隨學習。如果取了五品之後，如果在老師那裡覺得好就住下，如果覺得不好可以離開。沒有智慧的人離開老師一由旬（Yojana，古代印度長度單位），有智慧的人超過這個距離也可以住下，應該遠離十八種不好的住處，有五種好的應當選取，選取之後斷滅細小的俗事。中午用齋后稍作休息，休息后先念誦三寶（佛、法、僧），令內心歡喜，跟隨老師的教導不要有遺忘，這些…』

【English Translation】 English version: Having purified his precepts, he departs from all worldly affairs and enters into Ānāpāna-sati concentration (mindfulness of breathing). Through Ānāpāna-sati concentration, he enters the fourth level of dhyana (meditative state). Having entered it, he contemplates suffering, emptiness, and impermanence. After contemplating, he goes to ask an Arhat (a perfected one who has attained liberation), if there is no Arhat, then an Anāgāmin (a non-returner, who will not be reborn in the desire realm), if there is no Anāgāmin, then a Sakadāgāmin (once-returner, who will be reborn in the desire realm only once more), if there is no Sakadāgāmin, then a Srotaāpanna (stream-enterer, who has entered the stream of enlightenment), if there is no Srotaāpanna, then he goes to someone who has attained dhyana. Why seek such a person? Because someone who has attained dhyana is easy to instruct. For example, when an elephant walks, its footprints are easy to find and one will not get lost on the right path. Attaining the path and dhyana is also like this. Why? Because it is easy to instruct.

The Dharma master said, 'I want to talk about the initial practice. This bhikkhu (monk) dresses lightly, has no extra possessions, and goes to the teacher with complete decorum. Having arrived, he first performs the duties of service, thereby complying with the teacher's wishes. The teacher gradually accepts the five qualities with loving-kindness.'

Question: 'What are the five qualities?'

Answer: 'First, taking; second, asking; third, arising; fourth, adhering; fifth, discerning.'

Question: 'What is taking?'

Answer: 'Taking the method of dhyana.'

Question: 'What is asking?'

Answer: 'Asking about the order of practice.'

Question: 'What is arising?'

Answer: 'Arising to practice dhyana.'

Question: 'What is adhering?'

Answer: 'Adhering to the method of dhyana.'

Question: 'What is discerning?'

Answer: 'Discerning the characteristics of dhyana. These are called the five qualities.'

Question: 'Why take the five qualities first?'

Answer: 'To avoid tiring oneself and disturbing the teacher, therefore, one takes the five qualities first, for easy remembrance and easy learning. Having taken the five qualities, if it is good to stay with the teacher, then stay; if it is not good, one can leave. A person without wisdom should leave the teacher by one Yojana (an ancient Indian unit of distance), a person with wisdom can stay even beyond this distance. One should stay away from the eighteen unsuitable places, and there are five suitable ones that should be chosen. Having chosen them, one should cut off minor worldly affairs. After the midday meal, rest for a short time. After resting, first contemplate the Three Jewels (Buddha, Dharma, Sangha), making the mind joyful, and do not forget the teacher's instructions. These...'

阿那波那念善置心中。」

法師曰：「我今略說已，于阿毗曇廣說，汝自當知。憶識心中者。云何憶識？數、隨、觸、安置觀、還凈、歷觀。數者，一二為初。隨者，隨息出入。觸，息所觸處。安置者，道也。凈者，果。歷觀者，法相。若初學者，先數安置心中，數法者，下數從一至五，置更始，不得三四。上數者，從一至十，置更始，不得八九。」

善見律毗婆沙卷第十大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十一

蕭齊外國三藏僧伽跋陀羅譯

問曰：「若數至三四置者，有何不善？」

答曰：「出入息逼促，因逼促故，心難調伏。譬如牛欄內牛極多，在欄里迮切，會當破欄出。若足十者，身中寬容如大欄，寬容牛故，易可守養。」

「若至八九有何不善？」

答曰：「勿使亂錯，而生狐疑心。或言我得禪味，起迷惑心故，如是之過汝自舍離。若數息者，安徐數也。如人量谷，先滿覆竟，然後數為一，復更取量。若有塵草，選拾棄之，覆竟唱二，如是次第乃至十。坐禪比丘，數出息入息亦復如是。若駃者，如牧牛人數牛，云何數牛？黠了牧牛人，手執杖門柱上坐，驅牛出時打牛駃出，以完而數，一二三四五，如是至十。何

【現代漢語翻譯】現代漢語譯本：『阿那波那念（Anapanasati，入出息念）善巧地安置在心中。』

法師說：『我現在簡略地說一下，關於阿毗曇（Abhidhamma，論藏）中有詳細的說明，你應該自己去了解。憶念並安放在心中是什麼意思呢？就是數息、隨息、觸、安置觀、還凈、歷觀。數息，從一二開始。隨息，跟隨氣息的出入。觸，氣息所觸之處。安置，是道路。凈，是果。歷觀，是法相。如果是初學者，先數息並安放在心中，數息的方法是，從一數到五就停止重新開始，不要數到三或四。向上數息，從一數到十就停止重新開始，不要數到八或九。』

《善見律毗婆沙》卷第十大正藏第 24 冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第十一

蕭齊外國三藏僧伽跋陀羅（Sanghabhadra）譯

問：『如果數到三或四就停止，會有什麼不好？』

答：『出入息會變得急促，因為急促的緣故，心難以調伏。譬如牛欄里的牛太多了，在欄里擁擠，就會想要衝破欄桿出去。如果數到十，身體中就會寬容，像一個大的牛欄，因為寬容牛，所以容易守護和飼養。』

『如果數到八或九會有什麼不好？』

答：『不要讓自己心緒錯亂，而產生狐疑之心。或者認為自己得到了禪味，生起迷惑之心，這樣的過失你應該自己捨棄。如果數息，要安穩緩慢地數。就像人量穀子，先裝滿容器，然後覆蓋平整，然後數作一，再取穀子裝滿。如果有塵土草屑，就揀出來丟掉，覆蓋平整后唱作二，這樣依次直到十。坐禪的比丘，數出息入息也是這樣。如果是快速地數，就像牧牛人清點牛的數量，怎麼數牛呢？聰明的牧牛人，手持木杖坐在門柱旁，驅趕牛出來的時候，用杖擊打牛讓它們快速出來，等牛完全出來后就開始數，一二三四五，這樣數到十。為什麼』

【English Translation】 English version: 『Anapanasati (mindfulness of breathing) should be skillfully placed in the mind.』

The Dharma master said: 『I will now briefly explain; there is a detailed explanation in the Abhidhamma (the collection of philosophical treatises in the Buddhist scriptures), you should understand it yourself. What does it mean to remember and place in the mind? It is counting, following, touching, placing and observing, purifying, and sequentially observing. Counting means starting from one or two. Following means following the breath as it goes in and out. Touching refers to the place where the breath touches. Placing is the path. Purifying is the fruit. Sequentially observing is the characteristics of the Dharma. If you are a beginner, first count the breaths and place them in your mind. The method of counting breaths is to count from one to five and then stop and start again, do not count to three or four. When counting upwards, count from one to ten and then stop and start again, do not count to eight or nine.』

《Samantapasadika》 Volume 10 Taisho Tripitaka Volume 24 No. 1462 《Samantapasadika》

《Samantapasadika》 Volume 11

Translated by Sanghabhadra, the Tripitaka Master from a foreign country during the Xiao Qi Dynasty

Question: 『If one stops counting at three or four, what is the problem?』

Answer: 『The incoming and outgoing breaths will become hurried. Because of the hurriedness, the mind is difficult to tame. It is like having too many cows in a pen; being crowded in the pen, they will want to break out of the pen. If you count to ten, there will be spaciousness in the body, like a large pen. Because the cows are spacious, it is easy to guard and raise them.』

『If one counts to eight or nine, what is the problem?』

Answer: 『Do not let yourself become confused and develop a doubtful mind. Or think that you have attained the taste of Dhyana (meditative state), and give rise to a deluded mind. You should abandon such faults yourself. If you are counting breaths, count them calmly and slowly. It is like a person measuring grain, first filling the container, then leveling the top, and then counting it as one, and then taking more grain to fill it. If there is dust or grass, pick it out and throw it away, and after leveling the top, call it two, and so on until ten. A meditating Bhikkhu (monk), counts the outgoing and incoming breaths in the same way. If it is counted quickly, it is like a cowherd counting cows. How does one count cows? A clever cowherd sits on the doorpost with a staff in his hand, and when driving the cows out, he strikes the cows with the staff to make them come out quickly, and after the cows have completely come out, he begins to count, one, two, three, four, five, and so on to ten. Why』

以故？作如是數，有時四大不和，氣息駃出入，時隨出入而數，一二三四五，一二三四五，數牛時當門關而數，不數內外，因駃數故，而心得定。何以故？譬如人乘船上湍，一二三四五篙，更互刺住船然後定，出息入息亦復如是。何以心者如船，出入息者如篙？心流五欲，而出息入息制其令定。若息入心隨入，如肪膏入身美滿，若息出心隨出，于觀中最大，因其大故，心亦難調。除此二法，于觸處住至而數之，然後即成三昧。是故律本中說，莫數內外息。數何時可止者，若心不亂如息出入，便止不數。如是已，便作隨念。」

「何謂名為隨念？」

「知出入息，不假數而知。隨念有三種。」

「何謂為三？」

答曰：「齊為初，心為中，鼻頭為后，是名三種。若出息者，齊為初，心為中，鼻頭為后。若入息，鼻頭為初，心為中，齊為后。若心隨出息，心即不定，因心不定，身即動搖。是故律本，若心隨出息入息而內不定，而外動搖內動搖，因動搖故，不成三昧，若隨入隨出亦復如是，是故莫隨息中后出入，但安置鼻頭、住正心而住，待息出入，若斷數心憶識自定。譬如跛腳人守養小兒，以籃貯懸系屋間，坐住攬至而蕩一處，手不移動，比丘坐禪亦復如是。」

又曰：「譬如守門人，人

【現代漢語翻譯】現代漢語譯本：為什麼呢？如果這樣計數，有時四大（地、水、火、風，構成物質世界的四種基本元素）不調和，呼吸急促，這時就隨著呼吸的進出而計數，一二三四五，一二三四五。計數時要像在牛棚門口計數一樣，不要數里面或外面。因為快速計數的緣故，心就能安定。為什麼呢？譬如人乘船逆流而上，用篙一二三四五地交替撐住船，然後船才能穩定。呼吸的出入也是這樣。為什麼說心像船，呼吸的出入像篙呢？因為心隨五欲（色、聲、香、味、觸，五種感官慾望）流動，而呼吸的出入可以控制它，使它安定。如果呼吸進入時，心也隨之進入，就像脂肪融入身體一樣，感覺美好圓滿；如果呼吸出去時，心也隨之出去，在觀想中就會變得散漫，因為散漫的緣故，心也難以調伏。除了這兩種方法，可以在接觸處安住，然後計數，這樣就能成就三昧（專注、冥想的狀態）。所以律本中說，不要數呼吸的內部和外部。什麼時候可以停止計數呢？如果心不散亂，就像呼吸自然出入一樣，就可以停止計數。這樣之後，就可以進行隨念。

『什麼叫做隨念？』

『知道呼吸的出入，不需要計數也能知道。隨念有三種。』

『哪三種？』

回答說：『臍為開始，心為中間，鼻頭為最後，這叫做三種。如果是呼氣，臍為開始，心為中間，鼻頭為最後。如果是吸氣，鼻頭為開始，心為中間，臍為最後。如果心隨著呼氣出去，心就會不定，因為心不定，身體就會動搖。所以律本中說，如果心隨著呼氣吸氣而向內不定，向外動搖，因為動搖的緣故，就不能成就三昧。如果隨著吸氣或呼氣也是這樣。所以不要隨著呼吸的中間、後面、出入，只要安住在鼻頭，保持正念，等待呼吸的出入，如果斷絕計數的心，憶念就會自然安定。譬如跛腳的人照顧小孩，用籃子裝好懸掛在屋間，坐著拉過來盪到一邊，手不移動，比丘坐禪也是這樣。』

又說：『譬如守門人，人』

【English Translation】 English version: Why is that? If one counts in this way, sometimes the four elements (earth, water, fire, and wind, the four basic elements that constitute the material world) are not in harmony, and the breath becomes rapid. At this time, one should count along with the breath as it goes in and out: one, two, three, four, five; one, two, three, four, five. When counting, one should count as if counting at the gate of a cattle pen, not counting inside or outside. Because of the rapid counting, the mind can become stable. Why is that? For example, when a person is rowing a boat upstream, they alternately punt with a pole, one, two, three, four, five, to hold the boat steady, and then the boat becomes stable. The outgoing and incoming breaths are also like this. Why is it said that the mind is like a boat and the outgoing and incoming breaths are like poles? Because the mind flows with the five desires (form, sound, smell, taste, and touch, the five sensory desires), and the outgoing and incoming breaths can control it and make it stable. If, when the breath enters, the mind also enters with it, it is like fat entering the body, feeling beautiful and complete; if, when the breath goes out, the mind also goes out with it, in contemplation, it will become scattered, and because of the scattering, the mind will be difficult to tame. Apart from these two methods, one can dwell on the point of contact and then count, and in this way, one can achieve samadhi (a state of concentration and meditation). Therefore, the Vinaya (monastic rules) says that one should not count the internal and external breaths. When can one stop counting? If the mind is not disturbed, just like the breath naturally going in and out, one can stop counting. After this, one can practice mindfulness.

『What is called mindfulness?』

『Knowing the outgoing and incoming breaths, knowing without counting. There are three kinds of mindfulness.』

『What are the three?』

The answer is: 『The navel is the beginning, the heart is the middle, and the tip of the nose is the end. These are called the three. If it is exhaling, the navel is the beginning, the heart is the middle, and the tip of the nose is the end. If it is inhaling, the tip of the nose is the beginning, the heart is the middle, and the navel is the end. If the mind follows the outgoing breath, the mind will become unstable, and because the mind is unstable, the body will shake. Therefore, the Vinaya says that if the mind follows the outgoing and incoming breaths and is internally unstable, and shakes externally, because of the shaking, one cannot achieve samadhi. If one follows the incoming or outgoing breaths in the same way. Therefore, do not follow the middle, the end, the outgoing and incoming breaths, but simply dwell on the tip of the nose, maintain right mindfulness, and wait for the outgoing and incoming breaths. If one cuts off the counting mind, recollection will naturally become stable. For example, a lame person takes care of a child, puts it in a basket and hangs it in the room, sits and pulls it over and swings it to one side, without moving their hand. A Bhikkhu (Buddhist monk) sitting in meditation is also like this.』

It is also said: 『Like a gatekeeper, people』

出入不先遙問，臨到門限然後問之，亦不問所從來及所持雜物，但知其出入而已。比丘坐禪亦復如是，不先逆取知出入息，汝自當知。佛言：『若知三法心即定。』何謂為三？一者樂入，二者方便，三者得上，是名為三。譬如大木善置地上，有人慾解木，先觀木際然後用鋸解之，心恒注看鋸齒，令其正直不觀往還，出息入息亦復如是。現思禪法辦立方便，如大木在地，善觀木際如心善思，禪法如鋸往還，出入息亦爾，心注看鋸齒，如注鼻頭，比丘坐禪應知此譬，亦現禪定，亦立方便，亦至上處。」

問曰：「何謂為禪定？」

答曰：「身心精進調柔成就，此是名為禪定。」

問曰：「何謂辦立方便？」

答曰：「以勇猛精進消除煩惱及滅斷思，是名辦立方便。」

問曰：「何謂至上處？」

答曰：「以勇猛精進消除結使，是名至上處。此三法非一心觀成，非不知三法，心亦不動現禪定法，辦立方便往至上處，得如是者，然後按阿那波那念，名為成就。若比丘入阿那波那念者，此比丘光徹世間，如月從云得出，光明照於世間。此禪定中有人初作而現瑞相，有人用數息而現瑞相。其瑞雲何？此比丘或坐地或坐床上，無有敷具，其坐處柔濡，猶如木綿華無異。何以故？已數息故，其身

【現代漢語翻譯】現代漢語譯本進出時不要提前遠遠地詢問，而是到了門檻才問，也不要問從哪裡來以及拿著什麼雜物，只需要知道他進出就可以了。比丘（bhikkhu，佛教術語，指男性出家人）坐禪也是這樣，不要預先去探知出入息，你自己應當知道。佛說：『如果知道這三種方法，心就能安定。』什麼是這三種方法呢？一是樂於進入禪定，二是方便法門，三是證得上乘境界，這叫做三種方法。比如一根大木頭好好地放在地上，有人想要解開這根木頭，先觀察木頭的邊緣，然後用鋸子鋸開它，心始終專注于鋸齒，使其正直，不看往復運動，出息入息也是這樣。現在思考禪法，準備好方便法門，就像大木頭在地上，好好觀察木頭的邊緣就像用心好好思考，禪法就像鋸子的往復運動，出入息也是這樣，心專注于鋸齒，就像專注于鼻尖，比丘（bhikkhu，佛教術語，指男性出家人）坐禪應當知道這個比喻，既要顯現禪定，也要準備好方便法門，也要到達上乘境界。

問：『什麼是禪定？』

答：『身心精進，調柔成就，這叫做禪定。』

問：『什麼是準備好方便法門？』

答：『以勇猛精進消除煩惱以及滅斷思慮，這叫做準備好方便法門。』

問：『什麼是到達上乘境界？』

答：『以勇猛精進消除結使（kleshas，佛教術語，指煩惱的根本），這叫做到達上乘境界。這三種方法不是一心觀想就能成就的，如果不知道這三種方法，心也不會動搖，顯現禪定之法，準備好方便法門，前往上乘境界，得到這樣的境界后，然後按照阿那波那（ānāpāna，佛教術語，指呼吸）念，叫做成就。如果比丘（bhikkhu，佛教術語，指男性出家人）進入阿那波那（ānāpāna，佛教術語，指呼吸）念，這位比丘（bhikkhu，佛教術語，指男性出家人）的光芒照徹世間，就像月亮從雲中出來，光明照耀世間。這種禪定中有人剛開始修行就顯現瑞相，有人通過數息而顯現瑞相。這些瑞相是什麼呢？這位比丘（bhikkhu，佛教術語，指男性出家人）或者坐在地上，或者坐在床上，沒有鋪設坐具，他所坐的地方柔軟，就像木棉花一樣。為什麼呢？因為已經數息的緣故，他的身體』

【English Translation】 English version Do not inquire from afar before entering or exiting, but only ask upon reaching the threshold. Do not ask where they come from or what miscellaneous items they carry, but simply acknowledge their entry and exit. A bhikkhu (bhikkhu, Buddhist term for a male monastic) in meditation is similar; do not preemptively try to know the incoming and outgoing breaths, but you should know them yourself. The Buddha said, 'If you know these three dharmas, the mind will be stable.' What are these three? First, the joy of entering samadhi (a state of meditative consciousness); second, skillful means; and third, attaining the highest state. These are called the three. For example, if a large piece of wood is well-placed on the ground, and someone wants to cut it, they first observe the edge of the wood and then use a saw to cut it. The mind is constantly focused on the saw teeth, ensuring they are straight, without looking at the back and forth motion. The outgoing and incoming breaths are also like this. Now contemplate the dharma of meditation, prepare skillful means, like the large piece of wood on the ground. Observing the edge of the wood well is like contemplating well with the mind. The dharma of meditation is like the back and forth motion of the saw, and the outgoing and incoming breaths are similar. The mind focuses on the saw teeth, like focusing on the tip of the nose. A bhikkhu (bhikkhu, Buddhist term for a male monastic) in meditation should understand this analogy, manifesting samadhi (a state of meditative consciousness), preparing skillful means, and reaching the highest state.

Question: 'What is samadhi (a state of meditative consciousness)?'

Answer: 'The body and mind diligently advancing, harmoniously and completely, this is called samadhi (a state of meditative consciousness).'

Question: 'What does it mean to prepare skillful means?'

Answer: 'Using courageous diligence to eliminate afflictions and extinguish thoughts, this is called preparing skillful means.'

Question: 'What does it mean to reach the highest state?'

Answer: 'Using courageous diligence to eliminate the kleshas (kleshas, Buddhist term for afflictions), this is called reaching the highest state. These three dharmas cannot be accomplished by contemplating with a single mind. If one does not know these three dharmas, the mind will not be moved, manifesting the dharma of samadhi (a state of meditative consciousness), preparing skillful means, and going to the highest state. Having attained such a state, then following the ānāpāna (ānāpāna, Buddhist term for breath) mindfulness, it is called accomplishment. If a bhikkhu (bhikkhu, Buddhist term for a male monastic) enters ānāpāna (ānāpāna, Buddhist term for breath) mindfulness, this bhikkhu's (bhikkhu, Buddhist term for a male monastic) light will illuminate the world, like the moon emerging from the clouds, its light shining upon the world. In this samadhi (a state of meditative consciousness), some people manifest auspicious signs when they first begin to practice, and some manifest auspicious signs through counting breaths. What are these auspicious signs? This bhikkhu (bhikkhu, Buddhist term for a male monastic) either sits on the ground or sits on a bed, without any mat, and the place where he sits is soft, like cotton. Why? Because he has been counting breaths, his body』

輕利，如是次第粗出入息滅，身心無極故，猶處虛空，出息轉細如有如無，如人打磬初粗后細，坐禪比丘數息亦復如是，是故律本中說，先大后小。」

法師曰：「此數息禪定，與余禪定有異。余禪定先細后粗，若此比丘入禪，禪相不現，莫從坐起，安心正坐更自思惟。云何思惟？以知禪相不現，而言：『此出息入息，何處有何處無？誰有誰無？』而言：『人在母腹中，無出入息，於水中無出入息，長壽天無出入息，死屍無出入息，入第四禪定無出入息，色無色界無出入息，滅盡三昧無出入息。』作是念已，自呵責身：『汝智慧人，非在母腹中，亦非在水，亦非在色無色天，亦非在滅盡三昧，亦非在長壽天，亦非在死屍，亦非入第四禪定，有出息入息極細微，而不能自知。』但更正心，若長鼻者，安心鼻弗咤(漢言鼻兩邊)。若鼻短者，安心置唇上，是故勤守此處，如修多羅中說，佛告諸比丘：『若人好忘不安心在前，不得入阿那波那禪定，非但阿那波那禪定，餘一切禪定亦如是。』若思念之，禪定即現，此阿那波那禪定極重，諸佛、辟支佛、大阿羅漢，悉用阿那波那念為地，然後得隨道念極靜，是故於此定中憶念為上及慧。譬如絹練用針綖極細，針者如憶念，綖如智慧，連勿使斷。因二法故，不失出息入息。

【現代漢語翻譯】現代漢語譯本：輕微的氣息，像這樣逐漸地，粗重的出入息平息下來，身心沒有邊際，好像處於虛空之中。出息變得越來越細微，好像有又好像沒有一樣，就像人敲擊磬，開始聲音粗重後來變得細微。坐禪的比丘數息也是這樣，所以律本中說，先粗后細。

法師說：『這種數息禪定，與其他的禪定有所不同。其他的禪定是先細后粗，如果這個比丘入禪時，禪相沒有顯現，不要從座位上起來，安心端正地坐著，進一步地自我思惟。怎樣思惟呢？因為知道禪相沒有顯現，就想：『這出息入息，在什麼地方有？在什麼地方沒有？誰有？誰沒有？』然後想：『人在母親的腹中，沒有出入息；在水中沒有出入息；長壽天沒有出入息；死屍沒有出入息；進入第四禪定沒有出入息；色界和無色界沒有出入息；滅盡三昧沒有出入息。』這樣想了之後，就自我呵責：『你這個有智慧的人，既不是在母親的腹中，也不是在水中，也不是在色界和無色界天，也不是在滅盡三昧中，也不是在長壽天，也不是死屍，也不是進入第四禪定，你的出息入息極其細微，卻不能自己知道。』只要端正心念，如果是鼻子長的人，就安心地把意念放在鼻弗咤（鼻子的兩邊）。如果鼻子短的人，就安心地把意念放在嘴唇上，所以要勤奮地守護這個地方。就像修多羅（Sutra）中說的那樣，佛（Buddha）告訴眾比丘：『如果一個人容易忘記，不能安心地把意念放在前面，就不能進入阿那波那（Anapana）禪定，不僅僅是阿那波那禪定，其他一切禪定也是這樣。』如果思念這些，禪定就會顯現。這個阿那波那禪定非常重要，諸佛（Buddhas）、辟支佛（Pratyekabuddhas）、大阿羅漢（Arhats），都用阿那波那唸作為基礎，然後才能隨著正道念達到極靜的境界，所以在這個禪定中，憶念和智慧是最重要的。譬如紡織絲綢，用針和極細的絲線，針就像憶念，絲線就像智慧，連線起來不要讓它斷開。因為這兩種方法，就不會失去出息入息。』

【English Translation】 English version: Subtle breath, in this way, gradually, the coarse incoming and outgoing breaths subside, the body and mind are boundless, as if in empty space. The outgoing breath becomes increasingly subtle, as if present and yet not, like a person striking a chime, the sound initially coarse and later becoming subtle. A meditating Bhiksu (Buddhist monk) counting breaths is also like this, therefore it is said in the Vinaya (monastic code), first coarse then subtle.

The Dharma master said: 'This Anapana (mindfulness of breathing) Samadhi (meditative state) is different from other Samadhis. Other Samadhis are first subtle then coarse. If this Bhiksu enters Samadhi and the Samadhi signs do not appear, do not rise from the seat, but settle the mind and sit upright, further contemplating. How to contemplate? Knowing that the Samadhi signs do not appear, think: 'Where are these incoming and outgoing breaths present? Where are they absent? Who has them? Who does not?' Then think: 'A person in the mother's womb has no incoming and outgoing breaths; in water there are no incoming and outgoing breaths; the long-lived Devas (gods) have no incoming and outgoing breaths; a corpse has no incoming and outgoing breaths; entering the fourth Dhyana (meditative state) there are no incoming and outgoing breaths; the Formless Realm has no incoming and outgoing breaths; Nirodha-Samapatti (Cessation of Perception and Sensation) has no incoming and outgoing breaths.' Having thought this, one should rebuke oneself: 'You, a wise person, are neither in the mother's womb, nor in water, nor in the Formless Realm, nor in Nirodha-Samapatti, nor among the long-lived Devas, nor a corpse, nor entering the fourth Dhyana, your incoming and outgoing breaths are extremely subtle, yet you cannot know them yourself.' Simply rectify the mind, if one has a long nose, settle the mind on the nostrils (the sides of the nose). If one has a short nose, settle the mind on the upper lip, therefore diligently guard this place. As it is said in the Sutra (Buddhist scripture), the Buddha (enlightened one) told the Bhiksus: 'If a person is forgetful and cannot settle the mind in front, they cannot enter Anapana Samadhi, not only Anapana Samadhi, but all other Samadhis are also like this.' If one contemplates these, Samadhi will appear. This Anapana Samadhi is extremely important, all Buddhas (enlightened ones), Pratyekabuddhas (solitary Buddhas), and great Arhats (liberated beings) all use Anapana mindfulness as a foundation, and then can follow the path of mindfulness to reach a state of extreme stillness, therefore in this Samadhi, mindfulness and wisdom are paramount. For example, weaving silk, using a needle and extremely fine thread, the needle is like mindfulness, the thread is like wisdom, connect them and do not let them break. Because of these two methods, one will not lose the incoming and outgoing breaths.'

譬如耕田人，牛已疲極，其人亦復疲極，解牛而放，放已牛即入林中，其人蘇息已，起追逐牛而不逐牛跡，入林直先往牛飲水處止，或坐或臥待牛飲水竟，取繩穿鼻以杖驅去，更還耕田。比丘禪定亦復如是，若出息入息悉疲極，暫時放之令蘇息，不還出入，但先住鼻端，聽息出入而數，憶念如繩，智慧如杖，加之令出息入息。若得如是，不久而現禪相，身體怡悅，如木綿觸身柔弱。有人見如古貝華，有人見如猛風起，有人見如星宿，有人見如連珠，有人見如散白珠，有人見如古貝華覈，有人見如繩，有人所觸悉強，有人見如火焰，有人見如獼猴，有人見如雲起，有人見如蓮華，有人見如車輪，有人見如月圓。何以故？如修多羅說，諸比丘集眾誦經，而各各有所見異瑞，有人見如山如江如樹，如是為初。」

問曰：「如是山江樹者，從何生也？」

答曰：「從心想有，而生人憶想各異，是故想亦爾。有人觀息出，有人觀息入，有人觀禪相，若不觀如是亦不起阿那波那，亦不成初禪法。若有此三法者，成就禪定。若坐禪比丘現如是相，應往白師：『我見如是相。』師答言：『是見相，不言是禪相，不言非禪相。』作是答已更語：『長老汝更進心。』」

法師曰：「師何不向語是禪相、是非禪相也？」

【現代漢語翻譯】現代漢語譯本譬如耕田的人，牛已經非常疲憊，那個人也非常疲憊，於是解開牛讓它自由活動。牛被放開后就進入樹林中。那人休息恢復體力后，起身去尋找牛，但不尋找牛的足跡，而是直接先到牛經常飲水的地方等待。或者坐著或者躺著，等待牛飲水完畢，然後用繩子穿過牛鼻，用木杖驅趕它，再回去耕田。比丘修習禪定也像這樣，如果出息和入息都感到非常疲憊，就暫時放鬆它們，讓它們休息恢復，不要再專注于出入息，而是先專注于鼻端，聽任氣息的出入並計數，將憶念視為繩子，智慧視為木杖，用它們來引導出息和入息。如果能夠這樣做，不久就會出現禪定的景象，身體感到愉悅，就像木棉觸碰身體一樣柔軟。有人看到的景象像古貝華（一種柔軟的棉花），有人看到的景象像猛烈的風颳起，有人看到的景象像星宿，有人看到的景象像連珠，有人看到的景象像散落的白色珍珠，有人看到的景象像古貝華的果核，有人看到的景象像繩子，有人感覺到的觸感非常強烈，有人看到的景象像火焰，有人看到的景象像獼猴，有人看到的景象像雲朵升起，有人看到的景象像蓮花，有人看到的景象像車輪，有人看到的景象像滿月。這是什麼原因呢？就像修多羅（佛經）所說，眾比丘聚集在一起誦經，而每個人所見到的祥瑞景象都不同，有人看到的景象像山、像江河、像樹木，這些都是最初的景象。

有人問：『像山、江河、樹木這樣的景象，是從哪裡產生的呢？』

回答說：『是從心中想像產生的，因為每個人的憶想不同，所以景象也不同。有人觀察氣息呼出，有人觀察氣息吸入，有人觀察禪定的景象。如果不觀察這些，就不會生起阿那波那（Anapana，數息觀），也無法成就初禪的修法。如果具備這三種方法，就能成就禪定。如果坐禪的比丘出現這樣的景象，應該去告訴自己的老師：『我見到了這樣的景象。』老師回答說：『這是見到的景象，不能說它是禪定的景象，也不能說它不是禪定的景象。』這樣回答之後，老師應該進一步說：『長老，您要更加努力地用心。』

法師問道：『老師為什麼不直接告訴他這是禪定的景象，或者不是禪定的景象呢？』

【English Translation】 English version For example, a farmer whose ox is utterly exhausted, and he himself is also utterly exhausted, unyokes the ox and lets it go free. Once freed, the ox immediately enters the forest. The farmer, having rested and recovered, gets up to pursue the ox, but does not follow its tracks. Instead, he goes directly to the place where the ox usually drinks water and waits, either sitting or lying down, until the ox finishes drinking. Then, he takes a rope, pierces its nose, and drives it away with a stick, returning to plow the field. A Bhikkhu (Buddhist monk) in meditation is also like this. If the outgoing breath and incoming breath are utterly exhausted, he temporarily releases them to rest and recover. He does not return to the outgoing and incoming breaths, but first focuses on the tip of the nose, listening to the breath going out and coming in while counting. He regards mindfulness as the rope and wisdom as the stick, using them to guide the outgoing and incoming breaths. If he can do this, the signs of meditation will soon appear, and the body will feel pleasant, as soft as cotton touching the skin. Some see it as like ancient Kapok (a soft cotton-like fiber), some see it as like a fierce wind rising, some see it as like stars, some see it as like a string of pearls, some see it as like scattered white pearls, some see it as like the seed of ancient Kapok, some see it as like a rope, some feel all touches are strong, some see it as like flames, some see it as like a monkey, some see it as like clouds rising, some see it as like a lotus flower, some see it as like a wheel, some see it as like a full moon. Why is this so? As the Sutra (Buddhist scripture) says, when Bhikkhus gather to recite scriptures, each sees different auspicious signs. Some see it as like a mountain, like a river, like a tree; these are the initial signs.

Someone asks: 'Where do these signs, like mountains, rivers, and trees, come from?'

The answer is: 'They arise from mental conceptions. Because each person's recollections are different, the signs are also different. Some observe the outgoing breath, some observe the incoming breath, some observe the signs of meditation. If one does not observe these, Anapana (mindfulness of breathing) will not arise, and one will not achieve the practice of the first Dhyana (state of meditation). If one possesses these three methods, one will achieve meditation. If a meditating Bhikkhu sees such signs, he should tell his teacher: 'I have seen such signs.' The teacher replies: 'These are the signs you have seen; one cannot say they are the signs of meditation, nor can one say they are not the signs of meditation.' After giving this answer, the teacher should further say: 'Elder, you should apply your mind more diligently.'

The Dharma Master (teacher of Buddhist teachings) asks: 'Why doesn't the teacher directly tell him whether it is a sign of meditation or not a sign of meditation?'

答曰：「若向其分別說者，是禪相即懈怠，非禪相而心生退，是故不說，但慇勤教之，禪相自現。而說往昔偈言：

「『置心於觀后，　　現相非一種，　　若有智慧人，　　正心而數之，　　于出息入息，　　精勤不錯亂。』

「如是從禪相現已，諸蓋寂然而住，諸煩惱寂然自止，用此二法正心安置，即成三昧，或得初地，或得除煩惱地。或因現禪支、或得初地者，此現得初三昧地。」

問曰：「著三昧與初三昧，有異？為同？」

答曰：「有異。初三昧心善行已，入婆傍伽心(漢言心羸弱心眠)。著三昧心境界，一日恒入善行，不隨婆傍伽。此二法，是名有異。若禪相現已，或觀色或觀相貌，將養令長，如轉輪王在胎，父母愛重護之，令冷熱調適及諸飲食，若善守護得成其果。比丘護禪相亦復如是，不護即失。云何護之？一者、善住處，二者、善行處，三者、親近善人，四者、飲食調適，五者、和調四時，六者、善經行立坐臥，七者、離諸憒鬧及飲食為初，是名為七，以此七法以用護之。若護如是禪相堅固而住，次第增長現之已具，諸根極清凈調伏柔弱，若欲捉心即得，若欲放之即去，若欲起之即起，若欲調之即調，若欲歡喜即歡喜，若欲舍之即成舍，離非禪人親近禪人，至心於

【現代漢語翻譯】現代漢語譯本答：『如果向他分別解說禪相，那便是懈怠；如果因為不是禪相而心生退卻，所以不說，只是慇勤地教導他，禪相自然顯現。』並說往昔的偈頌：『將心專注于觀想之後，顯現的禪相併非只有一種，如果有智慧的人，端正心思來數息，對於出息和入息，精勤而不錯亂。』『像這樣從禪相顯現之後，各種蓋障寂靜止息，各種煩惱也寂然停止，用這兩種方法端正心思並安住，就能成就三昧，或者證得初地（初果須陀洹），或者證得去除煩惱的地步。或者因為顯現禪支、或者證得初地，這便是現在證得初三昧地。』問：『證得三昧和初三昧，有區別嗎？是相同還是不同？』答：『有區別。初三昧的心在善行之後，會進入婆傍伽心（bhavaṅga-citta，漢譯為心羸弱心眠，指潛意識狀態）。而證得三昧的心境界，一天到晚都在善行中，不會隨順婆傍伽。這兩種法，就叫做有區別。如果禪相顯現之後，或者觀色，或者觀相貌，將養它使之增長，就像轉輪王在胎中，父母愛重地保護他，使冷熱適宜以及飲食調和，如果好好守護就能成就其果。比丘守護禪相也是這樣，不守護就會失去。』『怎樣守護呢？一、選擇好的住處，二、選擇好的行處，三、親近善人，四、飲食調和，五、調和四時，六、善於經行、站立、坐臥，七、遠離各種喧鬧以及以飲食為首的各種干擾，這叫做七種方法，用這七種方法來守護它。如果像這樣守護，禪相就能堅固安住，次第增長並完全顯現，各種根變得極其清凈、調伏和柔順，如果想要把握住心就能把握住，如果想要放開它就能放開，如果想要生起它就能生起，如果想要調伏它就能調伏，如果想要歡喜就能歡喜，如果想要捨棄就能捨棄，離開非禪定的人，親近禪定的人，至心於禪定。』

【English Translation】 English version The answer is: 'If one were to explain the characteristics of meditation separately, it would be laziness. If the mind retreats because it is not a characteristic of meditation, then one should not explain it. Instead, diligently teach, and the characteristics of meditation will naturally appear.' And he spoke the verses of the past: 'Place the mind upon observation, the appearances that manifest are not of one kind. If there is a wise person, rectify the mind and count them, with regard to outgoing and incoming breaths, be diligent and without confusion.' 'Thus, once the characteristics of meditation have appeared, the hindrances will cease and abide in stillness, and the afflictions will cease and naturally stop. Using these two methods to rectify the mind and settle it, one will achieve samadhi (concentration), or attain the first ground (Sotapanna, stream-enterer), or attain the ground of removing afflictions. Or because the meditation factors appear, or one attains the first ground, this is now attaining the first samadhi ground.' The question is: 'Is there a difference between attaining samadhi and the first samadhi? Are they the same or different?' The answer is: 'There is a difference. After the mind of the first samadhi has performed well, it enters the bhavaṅga-citta (translated as 'mind of weakness and sleep', referring to the subconscious state). The mind-realm of attaining samadhi is constantly engaged in good conduct throughout the day and does not follow the bhavaṅga. These two are said to be different. If the characteristics of meditation have appeared, either observe the color or observe the appearance, nurturing it to grow, just as a Chakravartin (universal monarch) is in the womb, his parents lovingly protect him, keeping the temperature and diet appropriate. If well protected, it will achieve its fruit. A Bhikkhu (monk) protecting the characteristics of meditation is also like this; if not protected, it will be lost.' 'How to protect it? First, a good dwelling place; second, a good place for practice; third, associating with good people; fourth, appropriate diet; fifth, harmonizing with the four seasons; sixth, skillful walking, standing, sitting, and lying down; seventh, avoiding all disturbances, starting with food and drink. These are called the seven methods, and these seven methods are used to protect it. If one protects it in this way, the characteristics of meditation will firmly abide, gradually grow and fully manifest, and the faculties will become extremely pure, tamed, and gentle. If one wants to grasp the mind, one can grasp it; if one wants to release it, one can release it; if one wants to arise it, one can arise it; if one wants to tame it, one can tame it; if one wants to rejoice, one can rejoice; if one wants to abandon it, one can abandon it. Stay away from those who are not in meditation, and be close to those who are in meditation, with all your heart in meditation.'

禪知禪相，此是十法，善安置心中，莫作懈怠，精勤修習當作是念：『今著三昧舍婆傍伽心，而起諦心，住剎那而滅，復起四五阇婆那(漢言分別心)。』此五心，初心作心，第二學心，第三隨心，第四中間心，第五著心。若合五為四，初作學心，第二隨心，第三中間心，第四著心，此第四亦名為四，亦名為五，無六無七。初者，欲界心，著心色界心，以此心故，滅五支起五支，具足十相及三善，得第一禪已，即于觀中思念滅已，得第二禪，如是相滅，得第三四，如是教心乃至上。」

法師曰：「此略說也，若廣說于《凈道經》，汝自當知。如是比丘得第四禪定，善記識之，令其增長。若欲進至真處，此第四禪五事善：一者安置心，二者入，三者敕，四者起，五者反觀，以此五事而至真處。此比丘已作流利，或觀色為初，或觀無色為初。色無色觀已，更增毗婆舍那。云何增？此比丘從第四禪定起已，而取禪支。取已，此禪支依止心中，心依倚四大觀四大身，從此禪支，言非色處為初，是色非色等，法而見識。從此四大為初，色共諸色等，法、識非色也。若從三昧起，出息入息，身心即是其因，見如是已，譬如鍛師有皮囊筒，因人鼓動風得出入。出息入息亦復如是，因身心故，息得出入。此比丘見出息入息、見身

【現代漢語翻譯】現代漢語譯本禪知禪相，這是十種方法，要好好地放在心中，不要懈怠，精勤地修習，應當這樣想：『現在處於三昧舍婆傍伽心（專注的狀態），生起真實的覺察之心，安住于剎那之間而滅去，又生起四五個阇婆那（漢言分別心，即分別念）。』這五個心，第一個是作心（初始的心），第二個是學心（學習的心），第三個是隨心（跟隨的心），第四個是中間心（中間狀態的心），第五個是著心（執著的心）。如果把五個心合併爲四個，最初是作學心，第二個是隨心，第三個是中間心，第四個是著心，這第四個心也可以稱為四個，也可以稱為五個，沒有六個或七個。最初的心是欲界心，著心是**心，因為這個心的緣故，滅掉五支而生起五支，具足十種相以及三種善，得到初禪之後，就在觀照中思念滅盡，從而得到二禪，像這樣相繼滅盡，得到三禪和四禪，像這樣教導心直到更高的境界。」

法師說：『這是簡略的說法，如果想詳細瞭解，可以在《凈道經》中找到，你們自己應當知道。』像這樣，比丘得到四禪定，要好好記住它，讓它增長。如果想要進入真正的境界，這四禪有五種善巧：第一是安置心，第二是進入，第三是敕令（控制），第四是生起，第五是反觀，通過這五種善巧而到達真正的境界。這位比丘已經熟練掌握，或者以觀色為開始，或者以觀無色為開始。觀色和無色之後，進一步增加毗婆舍那（觀）。如何增加呢？這位比丘從四禪定中起來之後，就取用禪支（禪定的組成部分）。取用之後，這些禪支依止於心中，心依附於四大（地、水、火、風）來觀察四大之身，從這些禪支出發，說非色處為開始，是色非色等等，以法而見識。從這四大為開始，色與諸色等等，法、識是非色。如果從三昧（禪定）中起來，出息入息，身心就是它的原因，見到這樣的情況之後，譬如鐵匠有皮囊筒，因為有人鼓動，風才能出入。出息入息也是這樣，因為身心的緣故，氣息才能出入。這位比丘見到出息入息，見到身體

【English Translation】 English version 'Knowing the characteristics of Chan (Zen), these are the ten Dharmas (teachings), place them well in your heart, do not be lazy, diligently cultivate and practice, and think like this: 『Now abiding in the Samadhi (meditative state) Savanga (state of subconsciousness) mind, arising with a true discerning mind, dwelling for a moment and then ceasing, again arising with four or five Javanas (in Chinese, 分別心, which means discriminating mind).』 These five minds, the first is the initial mind, the second is the learning mind, the third is the following mind, the fourth is the intermediate mind, and the fifth is the attached mind. If you combine the five into four, the first is the initial learning mind, the second is the following mind, the third is the intermediate mind, and the fourth is the attached mind. This fourth can also be called four, or it can be called five, there is no six or seven. The initial mind is the desire realm mind, the attached mind is the ** mind, because of this mind, the five hindrances are extinguished and the five factors (of enlightenment) arise, fully possessing ten characteristics and three virtues, having attained the first Dhyana (meditative state), then in contemplation, thinking of cessation, one attains the second Dhyana, and as these characteristics cease, one attains the third and fourth, teaching the mind in this way up to higher states.』

The Dharma Master said: 『This is a brief explanation, if you want a detailed explanation, you can find it in the 『Path of Purification Sutra』, you should know it yourself.』 In this way, a Bhikkhu (monk) attains the fourth Dhyana, remember it well, and let it grow. If you want to advance to the true state, this fourth Dhyana has five skillful means: first is to settle the mind, second is to enter, third is to command (control), fourth is to arise, and fifth is to reflect, through these five skillful means one reaches the true state. This Bhikkhu is already proficient, either starting with the contemplation of form, or starting with the contemplation of formlessness. After contemplating form and formlessness, further increase Vipassanā (insight). How to increase it? This Bhikkhu, after arising from the fourth Dhyana, then takes up the Dhyana factors (components of meditation). After taking them up, these Dhyana factors rely on the mind, the mind relies on the four great elements (earth, water, fire, wind) to contemplate the body of the four great elements, starting from these Dhyana factors, saying that the non-form realm is the beginning, is form, is non-form, etc., seeing and recognizing through Dharma. Starting from these four great elements, form and all forms, Dharma, consciousness is non-form. If arising from Samadhi (meditative state), the outgoing breath and incoming breath, the body and mind are the cause, seeing it like this, like a blacksmith having bellows, because someone is pumping, wind comes in and out. The outgoing breath and incoming breath are also like this, because of the body and mind, breath comes in and out. This Bhikkhu sees the outgoing breath and incoming breath, sees the body

、見色心等與諸法，此非色，如是名色已，復觀其因緣。見已於三世中連續，名色不斷，因續名色而生狐疑，斷狐疑已，而觀三相，觀三相已，復觀起滅，因觀起滅故，先見光明，離十毗婆舍那煩惱，離已而起道智慧，起已舍起法見，生滅法已，唸唸相滅。若二法起已，於三界中而生厭患，如是次第得四道已，至阿羅漢果。有十九覆觀智，知至極已，於三界中梵摩沙門婆羅門中，成無上福田，此是阿那波那念數。第一四廣說竟。

「餘三四中，與余禪法不異，是故我今當分別說之。覺者，現離喜也。我今出息入息而現喜，以二事覺喜。何謂為二？一者、用觀，二者、用不迷。云何用觀而覺喜？入二禪有喜，正入時欲得智慧，以觀自然覺喜，是故用觀覺喜。云何不迷而覺喜？二禪有喜，入已從禪定起，智與喜等而觀，消滅于毗婆舍那，貫度其相而不迷，以不迷故，而成覺喜。于《波致三毗陀經》說，以喘息入息而成一心，心不散亂而知生識，因識已知便即覺喜，以長出息用短入息，覺一切身滅身，出息入息成一心已知識，以此二法而成覺起，以安心故，而用覺喜，以知故，以觀故，反覆觀以整心，至心而取精進，而用起識，正心安置以慧知之，應知以知，應舍而舍，應觀而觀，應現而現，即成覺喜。如是覺喜已，

【現代漢語翻譯】現代漢語譯本：觀察色、心等諸法，這些並非真實的色，這樣稱之為『名色』之後，再觀察它們的因緣。觀察之後，發現在過去、現在、未來三世中，名色是連續不斷的，因為名色持續不斷地產生，所以會產生疑惑。斷除疑惑之後，再觀察無常、苦、無我這『三相』，觀察三相之後，再觀察生起和滅亡。因為觀察生起和滅亡的緣故，首先會見到光明，遠離十種毗婆舍那（觀禪）的煩惱。遠離煩惱之後，產生道智慧，產生道智慧之後，捨棄對生起之法的執見，生滅之法，唸唸都在相續滅亡。如果兩種法生起之後，就會對三界（欲界、色界、無色界）產生厭惡和憎恨。像這樣次第獲得四道（須陀洹道、斯陀含道、阿那含道、阿羅漢道）之後，最終達到阿羅漢果。具備十九種覆觀智，知曉達到極致之後，在三界中的梵天、沙門、婆羅門中，成為無上的福田。這就是阿那波那念（Anapana-sati，入出息念）的數息觀。第一個四事分別廣說完畢。

其餘三個四事分別觀中，與其他的禪法沒有區別，因此我現在應當分別解說。『覺喜』，是指現在遠離喜悅的狀態。我現在出息入息時感受到喜悅，通過兩種方式來覺知喜悅。哪兩種方式呢？一是通過觀禪，二是通過不迷惑。如何通過觀禪來覺知喜悅呢？進入二禪時會有喜悅，在正要進入二禪時，想要獲得智慧，通過觀禪自然地覺知喜悅，因此通過觀禪來覺知喜悅。如何通過不迷惑來覺知喜悅呢？二禪中有喜悅，進入二禪之後，從禪定中起身，智慧與喜悅相等地進行觀察，在毗婆舍那（Vipassana，內觀）中消滅（煩惱），貫穿和度量其相狀而不迷惑，因為不迷惑的緣故，成就覺知喜悅。在《波致三毗陀經》（Patisambhidamagga）中說，通過喘息和入息達成一心不亂的狀態，心不散亂而知曉生識，因為識已知曉，便立即覺知喜悅，用長的出息和短的入息，覺知一切身滅，出息入息達成一心之後知曉（諸法），通過這兩種方法成就覺知喜悅，因為安心的緣故，而用覺知喜悅，因為知曉的緣故，因為觀禪的緣故，反覆觀察以端正內心，至誠用心而獲取精進，而用生起識，正心安住並用智慧知曉它，應該知曉的就知曉，應該捨棄的就捨棄，應該觀察的就觀察，應該顯現的就顯現，就成就覺知喜悅。像這樣覺知喜悅之後，

【English Translation】 English version: Observing forms (rupa), mind (citta), and other dharmas (phenomena), these are not true forms. After thus naming them 'nama-rupa' (name and form), one further observes their causes and conditions (hetu-paccaya). Having observed, one sees that in the three times (past, present, future), nama-rupa is continuous and unbroken. Because nama-rupa continuously arises, doubts arise. Having severed these doubts, one then observes the three characteristics (tilakkhana): impermanence (anicca), suffering (dukkha), and non-self (anatta). Having observed the three characteristics, one further observes arising and ceasing. Because of observing arising and ceasing, one first sees light, and departs from the ten defilements of Vipassana (insight meditation). Having departed, wisdom of the path (magga-ñana) arises. Having arisen, one abandons the view of arising dharmas. The nature of arising and ceasing, moment by moment, is ceasing continuously. If two dharmas arise, then aversion and disgust arise towards the three realms (kama-dhatu, rupa-dhatu, arupa-dhatu). In this way, having sequentially attained the four paths (Sotapanna, Sakadagami, Anagami, Arahat), one ultimately reaches the fruit of Arahatship. Possessing the nineteen reviewing knowledges, having known to the extreme, one becomes an unsurpassed field of merit among the Brahma (Brahma), Sramana (Samana), and Brahmin (Brahmana) in the three realms. This is the counting of breaths in Anapana-sati (mindfulness of breathing). The extensive explanation of the first tetrad is complete.

In the remaining three tetrads, there is no difference from other meditation methods, therefore I shall now explain them separately. 'Experiencing joy' (piti), refers to the state of being presently separated from joy. Now, as I exhale and inhale, I experience joy, and I perceive joy through two means. What are these two means? One is through contemplation (anupassana), and the other is through non-delusion (asammosa). How does one perceive joy through contemplation? When entering the second jhana (dhyana, meditative absorption), there is joy. As one is about to enter the second jhana, desiring to attain wisdom, one naturally perceives joy through contemplation, therefore one perceives joy through contemplation. How does one perceive joy through non-delusion? In the second jhana there is joy. Having entered the second jhana, rising from the meditative absorption, one observes with wisdom equal to joy, eliminating (defilements) in Vipassana (insight meditation), penetrating and measuring its characteristics without delusion. Because of non-delusion, the perception of joy is accomplished. In the Patisambhidamagga (Discrimination of Understanding) it is said that through exhaling and inhaling, one achieves a state of one-pointedness, the mind is not scattered, and one knows the arising of consciousness (viññana). Because consciousness is known, one immediately perceives joy, using long exhalations and short inhalations, perceiving the cessation of all body (kaya). Having achieved one-pointedness through exhaling and inhaling, one knows (dharmas). Through these two methods, the perception of joy is accomplished. Because of a peaceful mind, one uses the perception of joy. Because of knowing, because of contemplation, one repeatedly observes to straighten the mind, sincerely applying the mind to obtain diligence, and uses the arising of consciousness. Rightly establishing the mind and knowing it with wisdom, knowing what should be known, abandoning what should be abandoned, observing what should be observed, manifesting what should be manifested, the perception of joy is accomplished. Having thus perceived joy,

余句次儀亦如是，此三禪定，便有異、有覺樂，若以四禪定而覺心增訶羅。」

問曰：「何謂為心增訶羅？」

答曰：「受二陰為初，是名心增訶羅。覺樂，此是毗婆舍那地。樂者，有二樂：一者身樂，二者心樂，于《三毗陀》中說。滅心增訶羅者，粗粗心增訶羅而滅，亦言定止。若廣說者，于身增訶羅，汝自當知。于喜文句中受亦入，若取樂者，受即覆現二，心增訶羅句中想受支多私迦，此諸法與心不離，若取心增訶羅，想與受等共入。如是觀受已，此是說四事，汝自當知。於三四中，四禪定覺心。云何覺心？覺心歡喜、善歡喜、心極歡喜，我今覺出息入息故，有二種歡喜。何謂為二種歡喜？一者以三昧，二者以毗婆舍那。云何以三昧而覺喜入二禪定？有喜正入，一剎那心與喜等，心中怡悅喜極喜。云何毗婆舍那入二禪定？有喜從禪定起已，以消滅法而觸禪喜，如是于毗婆舍那，剎那作禪喜為觀而心喜如是，隨心即怡悅。我今覺出息入息善安置心者，以第一禪定，于觀處中善安置心，入禪定已從定起，以滅滅法而觀禪心。于毗婆舍那中，現觀度想一剎那心定，如是起剎那心定，為一心定故，于觀處心即善住。我覺如是解脫心者，從煩惱處即得解脫，從第二禪定離思念，從第三禪定離喜，從第四禪定離苦

【現代漢語翻譯】現代漢語譯本：其餘的句子和次第也像這樣。這三種禪定，便有差異和覺察到的快樂。如果以四禪定來覺察，心就會增加訶羅（煩惱）。

問：『什麼叫做心增訶羅（煩惱）？』

答：『以受陰和想陰為開始，這就叫做心增訶羅（煩惱）。覺察到快樂，這是毗婆舍那（觀）的境界。快樂，有兩種快樂：一是身樂，二是心樂，在《三毗陀》（經藏、律藏、論藏）中說過。滅除心增訶羅（煩惱）的方法是，粗略的心增訶羅（煩惱）被滅除，也可以說是定止。如果廣說，關於身增訶羅（煩惱），你自己應當知道。在喜的文句中，受也包含在內。如果執取快樂，受就會重複顯現。在心增訶羅（煩惱）的句子中，想和受是心所法（支多私迦），這些法與心不分離。如果執取心增訶羅（煩惱），想和受等就共同進入。像這樣觀察受之後，這是說四件事，你自己應當知道。在三禪和四禪中，四禪定覺察心。如何覺察心？覺察心歡喜、善歡喜、心極歡喜，我現在覺察出息入息，所以有兩種歡喜。什麼叫做兩種歡喜？一是通過三昧（定），二是通過毗婆舍那（觀）。如何以三昧覺察喜而進入二禪定？有喜正確地進入，一剎那的心與喜相等，心中怡悅，喜極喜。如何以毗婆舍那（觀）進入二禪定？有喜從禪定生起之後，以消滅法而接觸禪喜，像這樣在毗婆舍那（觀）中，剎那間將禪喜作為觀的對象，而心生喜悅，像這樣，隨著心就怡悅。我現在覺察出息入息，善於安置心，以第一禪定，在觀的處所中善於安置心，進入禪定之後從定中出來，以滅滅法而觀察禪心。在毗婆舍那（觀）中，現觀度量想，一剎那心定，像這樣生起剎那心定，爲了使一心安定，在觀的處所心就善於安住。我覺察到像這樣解脫心，從煩惱處就得到解脫，從第二禪定離開思念，從第三禪定離開喜，從第四禪定離開苦。'

【English Translation】 English version: The remaining sentences and order are also like this. These three dhyanas (meditative states) have differences and perceived pleasure. If one uses the fourth dhyana to perceive, the mind will increase in karala (afflictions).

Question: 'What is called mind karala (afflictions)?'

Answer: 'Taking the skandhas (aggregates) of feeling (vedana) and perception (samjna) as the beginning, this is called mind karala (afflictions). Perceiving pleasure, this is the realm of vipassana (insight). Pleasure, there are two kinds of pleasure: one is bodily pleasure, and the other is mental pleasure, as stated in the 《Tripiṭaka》 (Three Baskets). The method of extinguishing mind karala (afflictions) is that the coarse mind karala (afflictions) are extinguished, which can also be called cessation of concentration. If explained broadly, regarding body karala (afflictions), you should know it yourself. In the phrase of joy, feeling (vedana) is also included. If one clings to pleasure, feeling (vedana) will repeatedly appear. In the phrase of mind karala (afflictions), perception (samjna) and feeling (vedana) are mental factors (cetasikas), these dharmas (phenomena) are inseparable from the mind. If one clings to mind karala (afflictions), perception (samjna) and feeling (vedana) etc. will enter together. After observing feeling (vedana) in this way, this is speaking of four things, you should know it yourself. In the third and fourth dhyanas, the fourth dhyana perceives the mind. How to perceive the mind? Perceiving the mind as joy, good joy, extreme joy, I am now perceiving the in-breath and out-breath, therefore there are two kinds of joy. What are the two kinds of joy? One is through samadhi (concentration), and the other is through vipassana (insight). How does one perceive joy through samadhi (concentration) and enter the second dhyana? There is joy that correctly enters, the mind in one moment is equal to joy, in the mind there is delight, extreme joy. How does one enter the second dhyana through vipassana (insight)? There is joy that arises from dhyana, and then touches the joy of dhyana with the method of extinguishing dharmas (phenomena), in this way, in vipassana (insight), in a moment, one takes the joy of dhyana as the object of observation, and the mind gives rise to joy, in this way, following the mind, there is delight. I am now perceiving the in-breath and out-breath, skillfully settling the mind, with the first dhyana, skillfully settling the mind in the place of observation, after entering dhyana and emerging from concentration, one observes the mind of dhyana with the method of extinguishing dharmas (phenomena). In vipassana (insight), one directly observes and measures perception (samjna), the mind is concentrated in one moment, in this way, one gives rise to momentary concentration of mind, in order to stabilize the one mind, the mind dwells skillfully in the place of observation. I perceive that the mind is liberated in this way, one obtains liberation from the place of afflictions, one departs from thought from the second dhyana, one departs from joy from the third dhyana, one departs from suffering from the fourth dhyana.'

樂，如是從次第得脫。從定起已，見滅滅法，于毗婆舍那時見無常而舍常法，復見苦復舍樂想，復見無我復舍樂想，心不樂著，因不樂著故，而觀離欲，從欲而觀滅想，從起想而觀棄捨，從取心即解脫。是故律本說，出息入息心即解脫。如是觀心，此是說四，汝自當知。于第四四中觀無常者，無常想，應當知觀無常，應當知恒觀無常。」

問曰：「何謂無常？」

「五陰無常。」

「云何五陰無常？」

答曰：「為生滅法。」

「云何生滅？」

「變相法，以變相故，而生無相法，剎那剎那汝自當知，是名觀無常，其色為初。觀無常者，此恒觀無常也，因觀故，如是四大出息入息而滅法，是名觀無常。觀離欲者，有二離欲。云何二離欲？一者、消離欲，二者、無餘離欲。」

問曰：「何謂消離欲？」

「一切法相剎那而滅。」

「云何無餘離欲？」

「觀離欲是涅槃支，因二法故，而至道處因，至已見寂滅法，見已觀舍，以毗婆舍那舍除煩惱，轉即入涅槃，如是阿那念而至極處。阿那波那品竟。

「是時世尊者，此略說也。爾時世尊，以阿那波那念教諸比丘，因諸比丘觀不凈，而自共相殺，因此故，集諸眾僧。集已，世尊訶責眾僧：『汝等比丘

【現代漢語翻譯】現代漢語譯本：快樂，像這樣從次第中獲得解脫。從禪定中起身之後，見到滅盡之法，在毗婆舍那（Vipassanā，內觀）時見到無常而捨棄常法，又見到苦而捨棄快樂的想法，又見到無我而捨棄快樂的想法，內心不再執著，因為不執著，所以觀察遠離慾望，從慾望而觀察滅盡的想法，從生起的想法而觀察棄捨，從執取的心立即解脫。因此律本上說，出息入息時心就解脫。像這樣觀察心，這是說的四種情況，你自己應當明白。在第四個四中觀察無常，無常想，應當知道觀察無常，應當知道持續觀察無常。

問：『什麼是無常？』

答：『五陰（pañca-khandha，構成個體存在的五種要素：色、受、想、行、識）是無常的。』

問：『五陰如何是無常的？』

答：『是生滅之法。』

問：『什麼是生滅？』

答：『是變異之相的法，因為變異之相的緣故，而產生無相之法，剎那剎那你自己應當明白，這叫做觀察無常，以色（rūpa，物質）為開始。觀察無常的人，這是持續觀察無常。因為觀察的緣故，像這樣四大（mahābhūta，地、水、火、風）出息入息而滅盡法，這叫做觀察無常。觀察遠離慾望的人，有兩種遠離慾望。什麼是兩種遠離慾望？一是消離欲，二是無餘離欲。』

問：『什麼是消離欲？』

答：『一切法相剎那間滅盡。』

問：『什麼是無餘離欲？』

答：『觀察遠離慾望是涅槃（Nirvana，寂滅）的支分，因為這兩種法的緣故，而到達道的地方，到達之後見到寂滅之法，見到之後觀察捨棄，用毗婆舍那（Vipassanā，內觀）舍除煩惱，轉變立即進入涅槃（Nirvana，寂滅），像這樣阿那念（ānāpāna-sati，入出息念）而到達極處。阿那波那品結束。

『這時世尊，這是簡略的說法。當時世尊用阿那波那念（ānāpāna-sati，入出息念）教導各位比丘，因為各位比丘觀察不凈，而互相殘殺，因為這個緣故，召集各位眾僧。召集之後，世尊呵斥眾僧：『你們這些比丘』

【English Translation】 English version: Joy, thus one gradually attains liberation. Having arisen from Samadhi (meditative state), one sees the cessation of phenomena. During Vipassanā (insight meditation), one sees impermanence and abandons the notion of permanence; again, seeing suffering, one abandons the thought of pleasure; again, seeing no-self, one abandons the thought of pleasure. The mind no longer clings. Because of not clinging, one observes detachment from desire; from desire, one observes the cessation of thought; from arising thoughts, one observes abandonment; from grasping, the mind is immediately liberated. Therefore, the Vinaya (monastic code) says that with each exhalation and inhalation, the mind is liberated. Observing the mind in this way, these are the four aspects being described, you should understand them yourself. In the fourth set of four, observing impermanence, the thought of impermanence, one should know to observe impermanence, one should know to constantly observe impermanence.

Question: 'What is impermanence?'

Answer: 'The five Skandhas (pañca-khandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are impermanent.'

Question: 'How are the five Skandhas impermanent?'

Answer: 'They are subject to arising and ceasing.'

Question: 'What is arising and ceasing?'

Answer: 'They are phenomena of changing characteristics. Because of changing characteristics, formless phenomena arise. Moment by moment, you should understand this yourself. This is called observing impermanence, beginning with Rūpa (form). One who observes impermanence, this is constantly observing impermanence. Because of observation, the four Mahābhūta (great elements: earth, water, fire, and wind), exhalation and inhalation, cease. This is called observing impermanence. One who observes detachment from desire, there are two kinds of detachment from desire. What are the two kinds of detachment from desire? One is diminishing detachment from desire, and the other is complete detachment from desire.'

Question: 'What is diminishing detachment from desire?'

Answer: 'All phenomena cease in an instant.'

Question: 'What is complete detachment from desire?'

Answer: 'Observing detachment from desire is a factor of Nirvana (Nirvana, liberation). Because of these two phenomena, one reaches the place of the path. Having reached it, one sees the cessation of phenomena. Having seen it, one observes abandonment. Using Vipassanā (insight meditation), one eliminates afflictions, and immediately enters Nirvana (Nirvana, liberation). Thus, Ānāpāna-sati (mindfulness of breathing) reaches its ultimate point. The Ānāpāna section ends.

'At that time, the World Honored One, this is a brief account. At that time, the World Honored One taught the Bhikkhus (monks) through Ānāpāna-sati (mindfulness of breathing). Because the Bhikkhus observed impurity, they killed each other. Because of this, he gathered the Sangha (community of monks). Having gathered them, the World Honored One rebuked the Sangha: 'You Bhikkhus'

，何以自共相殺？賃鹿杖沙門，復殺諸比丘？』如來訶責已，而為諸比丘結第三波羅夷。若比丘故斷人命，如是為初，為聲聞弟子凡聖雜故，不得罵諸比丘言癡人。空人者，如是斷根已，次至隨結，贊死教死為初。」

法師曰：「我今說其根本。如是佛制戒已，欲縛者欲來縛心，讚歎死者言：『汝在世間多諸苦惱，汝作諸功德，死得生天已，作善者如是為初，汝已作善業，無所狐疑，死必生天。不作惡業者，汝不殺生、妄語，一切惡業汝皆悉不作，汝病極苦，用活何為？何以故？汝已作善業故，若汝從此死已，得生天上受五欲樂，惡業者令駃死。』病人聞比丘語，因語故而自取死，是名斷也。知者，此是眾生，我欲令其死，決定無疑也。眾生受人身者，從胎為初至老，是人身。初心者，初受生心，此語現五欲界，是故說初心，心與三無色陰共成。迦羅羅色者，此初立人身，名為迦羅羅。于迦羅羅色，若男女身相，合成三十色，若黃門身相二十。」

問曰：「何男女迦羅羅色？」

「初成迦羅羅時，如真羺羊色點取澄清油酥，而說偈言：

「『如油酥微渧，　　澄清無垢濁，　　迦羅羅初生，　　色澤亦如是。』

「如是極微細以此為初，過去世人壽二千歲，迦羅羅次第長大乃至老死，此

【現代漢語翻譯】現代漢語譯本：『為何要互相殘殺？你僱傭鹿杖沙門（外道出家者），又殺害眾比丘？』如來佛呵斥了他之後，為眾比丘制定了第三條波羅夷罪（斷人命）。像這樣（斷人命）是最初的案例，因為聲聞弟子中凡夫和聖人混雜，所以不得辱罵眾比丘為癡人。所謂『空人』，像這樣斷了根本之後，接下來是隨結（後續行為），讚揚死亡、教唆死亡是最初的案例。

法師說：『我現在說它的根本。像這樣佛制定戒律之後，想要束縛（他人）的人就來束縛其心，讚歎將死之人說：『你在世間有很多苦惱，你做了很多功德，死後可以昇天，做善事的人就是這樣開始的，你已經做了善業，沒有什麼可懷疑的，死後必定昇天。不做惡業的人，你不殺生、不妄語，一切惡業你都沒有做，你病得很痛苦，活著有什麼用呢？為什麼呢？因為你已經做了善業，如果你從此死去，就能升到天上享受五欲之樂，（對於）作惡業的人，讓他快點死。』病人聽到比丘的話，因為這些話而自取死亡，這叫做斷（人命）。知（道）者，此是眾生，我想要讓他死，（對此）決定無疑。眾生接受人身，從胎（兒）開始到老（年），這是人身。初（心）者，最初接受生命的心，這些話顯現於五欲界，所以說是初心，心與三無色陰共同構成。迦羅羅色（kalala-rupa，受精卵的顏色）者，這是最初形成的人身，名為迦羅羅（kalala，受精卵）。在迦羅羅色中，如果是男女之身相，合成為三十種色法，如果是黃門之身相，則為二十種。』

（有人）問道：『什麼是男女的迦羅羅色？』

（法師答道：）『最初形成迦羅羅時，像真羺羊（一種羊）的顏色，用點取的澄清油酥來比喻，並用偈頌說道：

『如油酥微滴，澄清無垢濁，迦羅羅初生，色澤亦如是。』

像這樣極其微細，以此為最初，過去世人壽命二千歲，迦羅羅次第長大乃至老死，這就是（迦羅羅）。』

【English Translation】 English version: 'Why do you kill each other? You hired the Lokatayata (鹿杖沙門, a non-Buddhist ascetic), and also killed the Bhikshus (比丘, monks)?' After the Tathagata (如來, Thus Come One) rebuked him, he established the third Parajika (波羅夷, expulsion offense) for the Bhikshus. This (taking a life) was the first case. Because ordinary people and sages are mixed among the Sravaka (聲聞, Hearers) disciples, one must not scold the Bhikshus as fools. The so-called 'empty person' is like this: after severing the root, next comes the subsequent actions, praising death and teaching death is the first case.

The Dharma Master (法師) said: 'I will now speak of its root. Like this, after the Buddha (佛) established the precepts, the one who wants to bind (others) comes to bind their mind, praising the dying person, saying: 'You have many sufferings in the world, you have done many merits, and after death you can be reborn in heaven. Those who do good deeds start like this, you have already done good deeds, there is nothing to doubt, you will surely be reborn in heaven after death. Those who do not do evil deeds, you do not kill, do not lie, you have not done any evil deeds, you are very sick and suffering, what is the use of living? Why? Because you have already done good deeds, if you die from this, you will be reborn in heaven and enjoy the pleasures of the five desires, (for) those who do evil deeds, let them die quickly.' The sick person hears the words of the Bhikshu (比丘, monk), and because of these words, takes his own life, this is called cutting off (life). The one who knows, this is a sentient being, I want to make him die, (about this) there is no doubt. Sentient beings receive a human body, from the womb (胎, embryo) to old age (老), this is the human body. The initial (thought) is the initial mind that receives life, these words appear in the realm of the five desires, so it is called the initial mind, the mind and the three formless aggregates together form it. Kalala-rupa (迦羅羅色, the color of the zygote) is the initial formation of the human body, called Kalala (迦羅羅, zygote). In the Kalala-rupa, if it is the form of a male or female body, it is composed of thirty types of form, if it is the form of a eunuch, then it is twenty.'

(Someone) asked: 'What is the Kalala-rupa (迦羅羅色, the color of the zygote) of male and female?'

(The Dharma Master (法師) answered:) 'When the Kalala (迦羅羅, zygote) is first formed, it is like the color of a true ram (羺羊, a type of sheep), using a drop of clarified ghee (油酥, clarified butter) as a metaphor, and saying in a verse:

'Like a tiny drop of ghee, clear and without impurities, the Kalala (迦羅羅, zygote) is first born, its color is also like this.'

Like this, extremely subtle, this is the beginning. In the past, people lived for two thousand years, the Kalala (迦羅羅, zygote) gradually grew until old age and death, this is (the Kalala (迦羅羅, zygote)).'

名為人身。斷命者，從迦羅羅時，或熱手搏之，或以手摩之，或以藥服之，如是種種方便斷使勿生，是名斷命。二生者，一者色生，二者無色生。于諸色中，無不可斷，色生可斷，斷色已無色亦死。何以故？為無色依止色故。」

問曰：「斷色者，為過去色現在色當來色也？」

「而說偈言：

「『過去世生非今生，　　當來世生非今生，　　現在世生是生生，　　離過未來取現在，　　斷現在產生斷生。』」

問曰：「何謂為現在？」

答曰：「一剎那相續不滅，是名現在生。」

問曰：「云何為剎那？」

答曰：「起生老滅。」

法師曰：「若如是者則不成殺。何以故？為自生自滅，不假斷之。云何知之？」

答曰：「現在相續、過去未滅，譬如人從外值熱而來，入室安坐已，熱氣已滅、冷氣而來，相續不斷，心亦如是，過去生相續、現在不絕，若斷之即成殺生，此是當來生因。」

法師曰：「應知眾生，應知斷眾生命，應知方便。」

問曰：「何謂應知眾生？」

答曰：「世人喚假名為眾生，論其實者生氣也。」

「云何應知斷眾生命？」

答曰：「斷生氣勿令生也。」

「云何應知方便？」

答曰：「

【現代漢語翻譯】現代漢語譯本：名為人身（ren shen，指人的身體）。斷命者，從羯羅邏（jieluoluo）時，或者用熱手搏擊，或者用手摩擦，或者用藥物服用，像這樣用各種方法斷絕使其不要出生，這叫做斷命。二生者，一是色生（se sheng，指有形物質的產生），二是無色生（wu se sheng，指無形精神的產生）。在各種有形物質中，沒有不可斷絕的，有形物質的產生可以斷絕，斷絕有形物質后無形精神也會死亡。為什麼呢？因為無形精神依附於有形物質的緣故。」

問：「斷絕有形物質，是斷絕過去的有形物質、現在的有形物質還是將來的有形物質呢？」

（經文）說偈語道：

『過去世的產生不是現在的產生，將來的產生不是現在的產生，現在的產生才是真正的產生，捨棄過去和將來，把握現在，斷絕現在的產生就是斷絕產生。』

問：「什麼叫做現在？」

答：「一剎那（chana）相續不斷滅，這叫做現在的產生。」

問：「什麼叫做剎那？」

答：「起生老滅。」

法師說：「如果像這樣，那就不能構成殺生。為什麼呢？因為是自己產生自己滅亡，不需要斷絕它。怎麼知道是這樣呢？」

答：「現在的相續，過去的沒有滅亡，譬如人從外面受熱回來，進入室內安坐后，熱氣已經消滅、冷氣隨之而來，相續不斷，心也是這樣，過去的產生相續不斷，現在沒有斷絕，如果斷絕它就構成殺生，這是將來產生的因。」

法師說：「應當知道眾生，應當知道斷絕眾生的生命，應當知道（斷絕生命的）方法。」

問：「什麼叫做應當知道眾生？」

答：「世人稱呼假名為眾生，從它的實質來說是生氣。」

問：「怎樣叫做應當知道斷絕眾生的生命？」

答：「斷絕生氣，不要讓它產生。」

問：「怎樣叫做應當知道（斷絕生命的）方法？」 English version: It is called human body (ren shen, referring to the human body). To cut off life means, from the stage of Kalala (jieluoluo), either striking with a hot hand, or rubbing with the hand, or administering medicine, using various means to prevent it from being born. This is called cutting off life. There are two kinds of birth: one is material birth (se sheng, referring to the birth of form), and the other is immaterial birth (wu se sheng, referring to the birth of formlessness). Among all material forms, none cannot be cut off. Material birth can be cut off, and after cutting off material form, immaterial form also dies. Why? Because immaterial form relies on material form."

Question: "When cutting off form, is it cutting off past form, present form, or future form?"

The (text) says in a verse:

'Past birth is not present birth, future birth is not present birth, Present birth is the true birth, abandoning the past and future, grasp the present, Cutting off present birth is cutting off birth.'

Question: "What is called the present?"

Answer: "A moment (chana) of continuous non-cessation is called present birth."

Question: "What is called a moment?"

Answer: "Arising, birth, aging, and death."

The Dharma master said: "If it is like this, then it does not constitute killing. Why? Because it is self-arising and self-ceasing, not requiring cutting off. How do we know this?"

Answer: "The present continues, the past has not ceased. For example, a person comes from outside feeling hot, enters the room and sits down, the hot air has dissipated, and cold air comes, continuously without interruption. The mind is also like this, the past birth continues, the present is not cut off. If it is cut off, it constitutes killing, this is the cause of future birth."

The Dharma master said: "One should know sentient beings, one should know cutting off the lives of sentient beings, one should know the means (of cutting off life)."

Question: "What is called knowing sentient beings?"

Answer: "The world calls the provisional name 'sentient beings,' but in essence, it is the life force."

Question: "How is it called knowing how to cut off the lives of sentient beings?"

Answer: "Cut off the life force, do not let it arise."

Question: "How is it called knowing the means (of cutting off life)?"

【English Translation】 English version: It is called human body (ren shen, referring to the human body). To cut off life means, from the stage of Kalala (jieluoluo), either striking with a hot hand, or rubbing with the hand, or administering medicine, using various means to prevent it from being born. This is called cutting off life. There are two kinds of birth: one is material birth (se sheng, referring to the birth of form), and the other is immaterial birth (wu se sheng, referring to the birth of formlessness). Among all material forms, none cannot be cut off. Material birth can be cut off, and after cutting off material form, immaterial form also dies. Why? Because immaterial form relies on material form." Question: "When cutting off form, is it cutting off past form, present form, or future form?" The (text) says in a verse: 'Past birth is not present birth, future birth is not present birth, Present birth is the true birth, abandoning the past and future, grasp the present, Cutting off present birth is cutting off birth.' Question: "What is called the present?" Answer: "A moment (chana) of continuous non-cessation is called present birth." Question: "What is called a moment?" Answer: "Arising, birth, aging, and death." The Dharma master said: "If it is like this, then it does not constitute killing. Why? Because it is self-arising and self-ceasing, not requiring cutting off. How do we know this?" Answer: "The present continues, the past has not ceased. For example, a person comes from outside feeling hot, enters the room and sits down, the hot air has dissipated, and cold air comes, continuously without interruption. The mind is also like this, the past birth continues, the present is not cut off. If it is cut off, it constitutes killing, this is the cause of future birth." The Dharma master said: "One should know sentient beings, one should know cutting off the lives of sentient beings, one should know the means (of cutting off life)." Question: "What is called knowing sentient beings?" Answer: "The world calls the provisional name 'sentient beings,' but in essence, it is the life force." Question: "How is it called knowing how to cut off the lives of sentient beings?" Answer: "Cut off the life force, do not let it arise." Question: "How is it called knowing the means (of cutting off life)?"

有六方便：一者自，二者教，三者擲，四者安，五者咒，六者神力。」

問曰：「云何為自？」

答曰：「自殺。」

「云何教？」

「教餘人殺，如是汝殺。擲者，弓箭為初，隨種種方便令斷命。安者，箛蔟陷及毒藥等，安置一處，觸之即死。咒者，有二種：一者阿塔婆尼耶，二者數。」

問曰：「何謂為阿塔婆尼耶？」

答曰：「或敵國或賊咒之，令頭腹痛種種疾病，令其死。數者，依文句咒，或十二十如是至百數，是名數也。神力者，以神通，如龍王迦留羅、夜叉、天人、人王、龍王殺眾生，以眼視或嚙或吐毒即死。迦留羅者，能啄殺三十尋圍，龍夜叉天人人王者，隨其種種方便，令眾生得死。與器杖者，種種器仗乃至刀子，如此之物與，令其自斷命，而唱言：『汝用此生何？為不如死。』而取鐵錘石木繩毒藥種種死具，而近其身贊言：『汝在世已作諸功德，死必生天，于難陀園中，與天人玉女娛樂。何以生世受此苦病？』或教使投巖，巖者，山破為二段深谷中，或教入地獄。」

法師曰：「若教人如是自殺者，得波羅夷罪，此殺人身，若餘眾生得波夜提罪。何以世尊廣制此戒？為未來世惡比丘故，余后句次第易解。若毒藥或刺斫，種種死具不即死，后因此死者，

【現代漢語翻譯】現代漢語譯本：有六種方便（upāya，方法）：第一是自（自殺），第二是教（教唆），第三是擲（投擲），第四是安（安置），第五是咒（咒語），第六是神力（神通力量）。

問：『什麼叫做自？』

答：『就是自殺。』

問：『什麼叫做教？』

答：『教唆其他人殺人，像這樣，你殺吧。擲，就是以弓箭為開始，用各種方法使人斷命。安，就是設定陷阱和毒藥等，安置在一個地方，接觸到就會死。咒，有兩種：第一種是阿塔婆尼耶（Āṭavānīya，一種咒語），第二種是數（計數咒）。』

問：『什麼叫做阿塔婆尼耶？』

答：『或者對敵國或者盜賊下咒，使他們頭痛腹痛，各種疾病，使他們死亡。數，就是依照文句唸咒，或者十，或者二十，這樣一直到百數，這叫做數。神力，就是用神通，像龍王、迦留羅（Garuda，金翅鳥）、夜叉（Yaksa，一種鬼神）、天人、人王、龍王殺害眾生，用眼睛看，或者咬，或者吐毒就使人死亡。迦留羅，能夠啄殺三十尋（古代長度單位）範圍內的龍。夜叉、天人、人王，隨著他們各種方法，使眾生死亡。給予器杖，各種器仗乃至刀子，像這樣的東西給予別人，使他們自己斷命，並且唱言：『你用這個生命做什麼？不如死了算了。』然後拿來鐵錘、石頭、木頭、繩子、毒藥各種死亡工具，靠近那個人身邊讚歎說：『你活在世上已經做了各種功德，死後必定昇天，在難陀園（Nandana，天上的園林）中，與天人玉女娛樂。為什麼活在世上受這種痛苦疾病？』或者教唆別人跳崖，巖，就是山被劈為兩段的深谷中，或者教唆別人進入地獄。』

法師說：『如果教唆別人像這樣自殺，得到波羅夷（Pārājika，斷頭罪）罪，這是殺人身，如果其餘眾生得到波夜提（Pāyattika，墮罪）罪。為什麼世尊廣泛制定這個戒律？爲了未來世的惡比丘的緣故，其餘後面的句子容易理解。如果毒藥或者刺傷，各種死亡工具不能立刻致死，後來因此死亡的，』

【English Translation】 English version: There are six expedients (upāya, methods): first is self (suicide), second is teaching (instigation), third is throwing (projecting), fourth is placing (arranging), fifth is mantra (incantation), and sixth is divine power (supernatural power).

Question: 'What is called self?'

Answer: 'It is suicide.'

Question: 'What is called teaching?'

Answer: 'Instructing others to kill, like saying, 'Kill like this.' Throwing means starting with bows and arrows, using various means to end life. Placing means setting up traps and poisons, placing them in a location where contact leads to death. Mantra has two types: the first is Āṭavānīya (a type of mantra), and the second is counting (counting mantra).'

Question: 'What is called Āṭavānīya?'

Answer: 'It is cursing an enemy country or thieves, causing them headaches, stomachaches, various diseases, leading to their death. Counting means reciting mantras according to the text, counting ten, twenty, up to a hundred; this is called counting. Divine power means using supernatural abilities, like dragon kings, Garuda (a mythical bird), Yaksa (a type of spirit), devas (gods), human kings, and dragon kings killing beings by looking at them, biting them, or spitting poison, causing immediate death. Garuda can kill dragons within a thirty-yojana (ancient unit of distance) radius. Yaksa, devas, and human kings use various means to cause beings to die. Giving weapons, various weapons including knives, giving such things to others, causing them to end their own lives, and saying, 'What do you do with this life? It is better to die.' Then bringing hammers, stones, wood, ropes, poisons, various instruments of death, approaching that person and praising them, saying, 'You have accumulated merits in this life, after death you will surely be reborn in heaven, enjoying pleasures with devas and celestial maidens in Nandana (a heavenly garden). Why live in this world suffering from pain and illness?' Or instigating others to jump off cliffs, cliffs being deep valleys where mountains are split in two, or instigating others to enter hell.'

The Dharma master said: 'If one instigates others to commit suicide in this way, one incurs the Pārājika (defeat, expulsion) offense, which is killing a human being. If it involves other beings, one incurs the Pāyattika (expiation) offense. Why did the World-Honored One extensively establish this precept? It is for the sake of evil monks in future generations. The remaining sentences are easily understood. If poisons or stabs, various instruments of death do not cause immediate death, but death results later from them,'

是比丘得波羅夷罪。我今現羺羊四。云何為羺羊四？有一比丘，見羺羊眠一處，而作憶識：『我夜當殺此羺羊。』移眠余處。于羺羊處，或父或母或阿羅漢來補，以衣覆體而眠。此比丘往至，夜闇不別是人，言是羺羊，取刀而斫殺，或得父死，或得母死，或得阿羅漢死，得波羅夷逆罪。何以故？初作殺羊心，臨下刀時生心言：『不期是羊、不期是人，我正斷此命。』是故得波羅夷逆罪。有一比丘來補羊處而眠，殺者言：『此是。』即殺，得波羅夷罪，不得逆罪。夜叉鬼神來補羊處，殺者而言：『此是。』即殺，得偷蘭遮罪，不得五逆罪。若羊，得波夜提罪。若心期殺父母、阿羅漢，次第而得，得波羅夷逆罪。知父在軍中，望軍而射，著父死，得波羅夷逆罪，若非父波羅夷罪。

「教殺長人得短人，教殺絳衣人而殺白衣人，教者得脫重罪，殺者得波羅夷。若教言隨得而殺，隨死俱得罪。教人今日殺，受教者明日殺；若教明日殺，而即今日殺；教中前殺，中后殺，殺者得波羅夷罪，教者脫重罪。若教隨時殺，若殺俱得重罪。教言：『若有人來至此處，汝當殺。』所期人未來，教者往補，受教者不別而殺，殺者得波羅夷罪，死者初教時得突吉羅罪。若比丘教比丘，受教者心生念：『我當先殺伴。』下刀還得所期人，殺

【現代漢語翻譯】現代漢語譯本：如果一個比丘犯了波羅夷罪（Pārājika，斷頭罪，佛教戒律中最重的罪），我現在舉出四種『羺羊四』的例子。什麼是『羺羊四』呢？有一種比丘，看見一隻羺羊（綿羊）睡在一個地方，就心想：『我晚上要殺了這隻羺羊。』於是他移到別處睡覺。在羺羊睡覺的地方，或許是他的父親、母親，或者阿羅漢（Arhat，已證悟的聖者）來代替，用衣服蓋著身體睡覺。這個比丘晚上來到這裡，因為黑暗看不清楚是誰，就認為是羺羊，拿起刀就砍殺了。結果殺死的是父親、母親，或者阿羅漢，這就犯了波羅夷逆罪（Pārājika，最重的斷頭罪）。為什麼呢？因為他最初起了殺羊的心，在下刀的時候心裡想的是：『我不是要殺羊，也不是要殺人，我只是要斷絕這個生命。』所以犯了波羅夷逆罪。有一種比丘來代替羊睡覺，殺人者說：『就是這個。』然後就殺了，犯了波羅夷罪，但不是逆罪。夜叉（Yaksa，一種鬼神）或鬼神來代替羊睡覺，殺人者說：『就是這個。』然後就殺了，犯了偷蘭遮罪（Sthūlātyaya，僅次於波羅夷的重罪），但不是五逆罪。如果是羊，就犯了波逸提罪（Pāyantika，一種輕罪）。如果心裡計劃殺父母、阿羅漢，並且依次殺害了，就犯了波羅夷逆罪。知道父親在軍隊中，朝著軍隊射箭，結果射中父親導致死亡，就犯了波羅夷逆罪；如果不是父親，就犯了波羅夷罪。如果教唆殺一個高個子的人，結果殺了矮個子的人；教唆殺穿紅色衣服的人，結果殺了穿白色衣服的人，教唆者可以免除重罪，但殺人者犯波羅夷罪。如果教唆說『隨便殺一個』，結果隨便殺了一個人，教唆者和殺人者都犯罪。如果教唆別人今天殺人，受教唆的人明天才殺；或者教唆明天殺人，卻今天就殺了；或者教唆在中間殺，卻提前或延後殺了，殺人者犯波羅夷罪，教唆者可以免除重罪。如果教唆隨時殺人，結果隨時殺了，教唆者和殺人者都犯重罪。教唆說：『如果有人來到這裡，你就殺了他。』結果所要殺的人沒來，教唆者自己來了，受教唆的人沒認出來就殺了，殺人者犯波羅夷罪，死者在最初教唆時犯突吉羅罪（Duṣkṛta，一種輕微的罪）。如果一個比丘教唆另一個比丘，受教唆的比丘心裡想：『我應該先殺了我的同伴。』然後下刀，結果還是殺了所要殺的人，殺人者犯

【English Translation】 English version: If a Bhikkhu (Buddhist monk) commits a Pārājika (defeat, the most severe offense in Buddhist monastic rules), I will now present four examples of 'Sheep Four'. What are 'Sheep Four'? There is a Bhikkhu who sees a sheep sleeping in one place and thinks, 'Tonight I will kill this sheep.' So he moves to another place to sleep. In the place where the sheep is sleeping, perhaps his father, mother, or an Arhat (enlightened being) comes to take its place, covering their body with a robe and sleeping. This Bhikkhu comes there at night, and because it is dark, he cannot distinguish who it is, so he thinks it is the sheep, picks up a knife, and slaughters them. As a result, he kills his father, mother, or an Arhat, and this constitutes a Pārājika offense. Why? Because he initially had the intention to kill the sheep, and when he struck with the knife, he thought, 'I don't intend to kill the sheep, nor do I intend to kill a person, I just intend to end this life.' Therefore, he commits a Pārājika offense. A Bhikkhu comes to take the place of the sheep and sleeps there, and the killer says, 'This is it.' and then kills them, he commits a Pārājika offense, but not a reverse offense. A Yaksha (a type of spirit) or a ghost comes to take the place of the sheep, and the killer says, 'This is it.' and then kills them, he commits a Sthūlātyaya offense (a serious offense second only to Pārājika), but not the five heinous crimes. If it is a sheep, he commits a Pāyantika offense (a minor offense). If he plans to kill his parents or an Arhat, and kills them in order, he commits a Pārājika offense. Knowing that his father is in the army, he shoots an arrow towards the army, and it hits his father, causing his death, he commits a Pārājika offense; if it is not his father, he commits a Pārājika offense. If he instigates the killing of a tall person, but a short person is killed; if he instigates the killing of a person wearing red clothes, but a person wearing white clothes is killed, the instigator can avoid the serious offense, but the killer commits a Pārājika offense. If he instigates by saying 'Kill anyone you can find', and someone is killed, both the instigator and the killer are guilty. If he instigates someone to kill today, but the person instigated kills tomorrow; or if he instigates someone to kill tomorrow, but they kill today; or if he instigates to kill in the middle, but they kill before or after, the killer commits a Pārājika offense, and the instigator can avoid the serious offense. If he instigates to kill at any time, and they kill at any time, both the instigator and the killer commit a serious offense. He instigates by saying, 'If someone comes here, you should kill them.' As a result, the person to be killed does not come, but the instigator himself comes, and the person instigated does not recognize him and kills him, the killer commits a Pārājika offense, and the deceased commits a Duṣkṛta offense (a minor offense) at the time of the initial instigation. If one Bhikkhu instigates another Bhikkhu, and the Bhikkhu being instigated thinks, 'I should kill my companion first.' and then strikes with the knife, but still kills the person to be killed, the killer commits

者教者俱得重罪。若展轉教殺，犯不犯亦如前，時非時亦如前。

「若比丘教比丘殺比丘，教時未得道，臨殺時此比丘已得羅漢，教者殺者俱得波羅夷逆罪。不靜謂靜者，不靜眼不見，謂言是靜。若供養時，于怨家比丘中，與諸比丘共來，於前而坐，為闇所蔽而不知來，而作是言：『此某甲名字，賊何不殺之？毒蛇何不嚙之？人何不毒藥之？我意極樂此人死。』如是之語，是名不靜而言靜。靜而言不靜者，此比丘來至供養處而坐，曏者咒比丘知此比丘來，來比丘去已，不覺謂言在，如前所說咒，是名靜而言不靜，如前後所說咒令死，悉突吉羅罪。」

法師曰：「今當演說讚歎死。以身作讚歎者，隨其知，或與刀杖、或與毒藥、或與繩、或令投身山巖，如此之死，死已必當得物，或復得人身財富無量，或得生天，此是以身教之。或搖手或搖足或攝眼，唱言者，開口出聲隨意所贊，教其令死。此人知其讚歎時，得突吉羅罪，隨其贊取死，苦痛而不死，得偷蘭遮罪，若死波羅夷罪。若此人不解其贊，餘人解而言：『我死必得生天。』即取死，贊者無罪。若為二人讚者，隨死得波羅夷罪。若心無所的屬曼贊死，若有死者得波羅夷罪。若遣使讚歎使某甲死，初語得突吉羅罪，往至說竟受苦痛偷蘭遮，若死得波羅夷罪

【現代漢語翻譯】現代漢語譯本：如果教唆者和行兇者都犯有重罪。如果輾轉教唆殺人，犯或不犯的原則與之前相同，時機是否恰當的原則也與之前相同。

『如果比丘教唆比丘殺害比丘，教唆時未證得道果，臨殺時此比丘已證得阿羅漢果，教唆者和行兇者都犯波羅夷（Parajika，斷頭罪）和逆罪（針對僧團的重罪）。』把不清凈說成清凈，不清凈是眼睛看不見，卻說它是清凈的。如果在供養時，在怨家比丘中，與眾比丘一起來到，坐在前面，因為黑暗遮蔽而不知道他來了，就說：『這個某甲（姓名），賊人為什麼不殺了他？毒蛇為什麼不咬他？人們為什麼不用毒藥毒死他？我非常樂意這個人死去。』這樣的話語，就叫做把不清凈說成清凈。把清凈說成不清凈，這個比丘來到供養處坐下，之前詛咒的比丘知道這個比丘來了，來到的比丘離開后，（詛咒者）沒有察覺，以為他還在，像之前所說的那樣詛咒，這叫做把清凈說成不清凈，像前後所說的詛咒導致死亡，都犯突吉羅罪（Dukkata，輕罪）。

法師說：『現在應當演說讚歎死亡。』以身體來讚歎，根據他所知道的，或者給予刀杖，或者給予毒藥，或者給予繩索，或者讓他投身山崖，像這樣的死亡，死後必定能夠得到好處，或者能夠得到人身，財富無量，或者能夠昇天，這是以身體教唆。或者搖手或者搖腳或者閉眼，唱言者，開口出聲隨意讚歎，教唆他去死。這個人知道他在讚歎時，得突吉羅罪，隨著他的讚歎而取死，受苦痛但沒有死，得偷蘭遮罪（Thullaccaya，中罪），如果死了，犯波羅夷罪。如果這個人不理解他的讚歎，其他人理解了說：『我死了必定能夠昇天。』就去取死，讚歎者沒有罪。如果為兩個人讚嘆，隨著死亡犯波羅夷罪。如果心中沒有明確的目標而盲目讚歎死亡，如果有人因此而死，得波羅夷罪。如果派遣使者讚歎使某甲死去，最初說話得突吉羅罪，前往說到結束，受苦痛得偷蘭遮罪，如果死了，得波羅夷罪。

【English Translation】 English version: If both the instigator and the perpetrator are guilty of serious offenses. If the instigation to kill is relayed through multiple parties, the principle of guilt or innocence remains the same as before, and the principle of whether the timing is appropriate also remains the same.

If a Bhikkhu (Buddhist monk) instigates another Bhikkhu to kill a Bhikkhu, and the instigator has not yet attained enlightenment at the time of instigation, but the Bhikkhu being killed has attained Arhatship (state of enlightenment) at the time of the killing, both the instigator and the perpetrator are guilty of Parajika (expulsion offense) and heinous offenses (against the Sangha, or monastic community). 'Calling impure what is pure,' means that what is impure is invisible to the eye, yet one claims it is pure. If, during an offering, among the hostile Bhikkhus, one comes with the other Bhikkhus and sits in front, obscured by darkness and unaware of his arrival, and says: 'Why don't the thieves kill this so-and-so (name)? Why doesn't a poisonous snake bite him? Why don't people poison him? I would be extremely happy if this person died.' Such words are called 'calling impure what is pure.' 'Calling pure what is impure' means that this Bhikkhu comes to the offering place and sits down, and the Bhikkhu who cursed him earlier knows that this Bhikkhu has arrived. After the arriving Bhikkhu leaves, the curser is unaware and thinks he is still there, and curses him as before. This is called 'calling pure what is impure.' Like the curses mentioned before and after that lead to death, all are offenses of Dukkata (minor offense).

The Dharma Master said: 'Now we shall expound on praising death.' To praise with the body, according to what one knows, either giving a knife or staff, or giving poison, or giving a rope, or causing him to throw himself off a cliff. Such a death, after death, will surely bring benefits, or one may obtain a human body with immeasurable wealth, or one may be reborn in heaven. This is instigating with the body. Or waving a hand or waving a foot or closing the eyes, the one who chants, opens his mouth and utters praises at will, instigating him to die. When this person knows that he is praising, he commits a Dukkata offense. Following his praise and taking death, suffering but not dying, he commits a Thullaccaya offense (serious offense). If he dies, he commits a Parajika offense. If this person does not understand his praise, but others understand and say: 'If I die, I will surely be reborn in heaven,' and then takes death, the praiser is without offense. If praising for two people, with death, one commits a Parajika offense. If praising death blindly without a clear target in mind, and if someone dies as a result, one commits a Parajika offense. If sending a messenger to praise and cause so-and-so to die, the initial speech incurs a Dukkata offense, going and speaking to the end, suffering incurs a Thullaccaya offense, and if he dies, one commits a Parajika offense.

。使者聞讚歎死得生天，而不向彼人說，還自向親友眷屬說，若有死者，使者得波羅夷，教者得突吉羅罪。若使者聞語生天而自取死，教者得突吉羅罪。若作書遣使赍書，使者不知書語若死，遣者得波羅夷，使者無罪。若作書不指的，隨得人與令死，若得其父，父死者得波羅夷逆罪。

「若有殺心，自假造經書種種贊死，有人讀此經書，見經贊死生天，隨經語種種死者，得波羅夷罪，若父母死得波羅夷逆罪，若後生悔心燒經，得初作經突吉羅罪。若眾多比丘共作贊死經，若有讀經有死者，眾多比丘悉得波羅夷，若隨得其父母死，得波羅夷逆罪。若造作贊死經，有人偷取讀，因此有死者，造作比丘得波羅夷罪。若遭浛或遺落去失，有人拾得，依經取死，造經比丘得波羅夷罪。」

法師曰：「今當說斷命初事。若比丘有殺心，掘地作坑，令某甲墮中死，初掘出地得突吉羅罪，若墮坑受苦得偷蘭遮罪，若死者得波羅夷罪，若餘人墮死者，比丘無罪。若為一切作坑，人墮死得波羅夷，若父母墮死得波羅夷逆罪。若坑深，有人擔食糧落坑中不即死，后啖食盡必定死，無有出期，初落坑，作坑者已得波羅夷罪。若作坑本擬殺人，人不來而自誤落坑死，初作坑時得突吉羅罪。復有人落坑，手腳折不即死，又得出坑已，后

【現代漢語翻譯】現代漢語譯本：如果使者聽到讚歎死後可以昇天，卻不告訴那個人，反而自己告訴親友眷屬，如果有人因此死去，使者犯波羅夷罪（Parajika，斷頭罪），教唆者犯突吉羅罪（Dukkata，輕罪）。如果使者聽到說昇天而自己尋死，教唆者犯突吉羅罪。如果寫信派遣使者送信，使者不知道信中的內容而（有人）死去，派遣者犯波羅夷罪，使者無罪。如果寫信沒有指明對象，隨便讓人拿去並讓人去死，如果得到的是他的父親，父親因此死去，（寫信的人）犯波羅夷逆罪（指殺害父母的罪）。如果有人心懷殺意，自己偽造經書，用各種方式讚美死亡，有人讀了這些經書，看到經書讚美死亡可以昇天，就按照經書所說的方式去死，（偽造經書的人）犯波羅夷罪，如果是父母因此死去，犯波羅夷逆罪，如果後來產生悔意燒燬經書，（偽造經書的人）犯最初製作經書的突吉羅罪。如果眾多比丘共同製作讚美死亡的經書，如果有人讀了經書因此死去，眾多比丘都犯波羅夷罪，如果因此死去的是他們的父母，犯波羅夷逆罪。如果製造讚美死亡的經書，有人偷去讀，因此有人死去，製造經書的比丘犯波羅夷罪。如果（經書）遭遇水災或遺失，有人撿到，按照經書的內容去死，製造經書的比丘犯波羅夷罪。法師說：『現在應當說斷命的最初行為。如果比丘有殺心，挖地作坑，想讓某甲（某甲，指代特定的人）掉進去死，剛開始挖地挖出土時犯突吉羅罪，如果（某甲）掉進坑裡受苦，犯偷蘭遮罪（Thullaccaya，重罪），如果（某甲）死了，犯波羅夷罪，如果其他人掉進去死了，比丘無罪。如果爲了所有人挖坑，有人掉進去死了，犯波羅夷罪，如果是父母掉進去死了，犯波羅夷逆罪。如果坑很深，有人挑著食物掉進坑裡沒有立刻死，後來吃完食物必定會死，沒有出來的希望，剛掉進坑裡時，挖坑的人已經犯了波羅夷罪。如果挖坑本來想殺人，人沒來卻自己不小心掉進坑裡死了，剛挖坑時犯突吉羅罪。又有人掉進坑裡，手腳折斷沒有立刻死，又能從坑裡出來，之後'

【English Translation】 English version: If a messenger hears praise that dying leads to rebirth in heaven, but does not tell that person, and instead tells his relatives and friends, if someone dies as a result, the messenger commits a Parajika (Parajika, expulsion offense), and the instigator commits a Dukkata (Dukkata, minor offense). If the messenger hears about rebirth in heaven and seeks death himself, the instigator commits a Dukkata. If a letter is written and a messenger is sent with the letter, and the messenger does not know the contents of the letter and (someone) dies, the sender commits a Parajika, and the messenger is without fault. If the letter is written without specifying an object, and someone takes it and causes someone to die, if it is his father who receives it and dies, (the writer) commits a Parajika offense (referring to the crime of killing parents). If someone has murderous intent and fabricates scriptures, praising death in various ways, and someone reads these scriptures, sees that the scriptures praise death and rebirth in heaven, and dies according to the scriptures, (the fabricator) commits a Parajika offense; if it is his parents who die as a result, he commits a Parajika offense. If he later repents and burns the scriptures, (the fabricator) commits the Dukkata offense of initially creating the scriptures. If many monks jointly create scriptures praising death, and someone reads the scriptures and dies as a result, all the monks commit a Parajika offense; if it is their parents who die as a result, they commit a Parajika offense. If scriptures praising death are created, and someone steals them and reads them, and someone dies as a result, the monk who created the scriptures commits a Parajika offense. If (the scriptures) are flooded or lost, and someone finds them and dies according to the scriptures, the monk who created the scriptures commits a Parajika offense. The Dharma master said: 'Now I shall speak of the initial act of taking a life. If a monk has murderous intent and digs a pit, intending for so-and-so (so-and-so, referring to a specific person) to fall in and die, he commits a Dukkata offense when he first digs the ground and removes the soil; if (so-and-so) falls into the pit and suffers, he commits a Thullaccaya (Thullaccaya, grave offense); if (so-and-so) dies, he commits a Parajika offense; if someone else falls in and dies, the monk is without fault. If he digs a pit for everyone, and someone falls in and dies, he commits a Parajika offense; if it is his parents who fall in and die, he commits a Parajika offense. If the pit is deep, and someone carrying food falls into the pit and does not die immediately, and later eats all the food and is certain to die, with no hope of escape, the digger has already committed a Parajika offense when he first fell into the pit. If he digs a pit intending to kill someone, but the person does not come and he accidentally falls into the pit and dies, he commits a Dukkata offense when he first digs the pit. Again, someone falls into the pit, breaks his arms and legs but does not die immediately, and is able to get out of the pit, and afterwards'

因此而死，作坑者得波羅夷罪，若因余因緣死不犯。」

法師曰：「教人作坑，犯不犯如前所說。若作坑取鬼神，初作坑時及鬼神落中受苦，得突吉羅罪，若死者偷蘭遮，人與畜生落死不犯。若後有悔心，自填塞坑，又余緣敗壞不犯。若作種種殺具使人死，犯不犯如前說。不故作者，或餘事作坑，有落者不犯。或說苦空無常不凈觀，人聞此而自取死不犯。廣說律本竟。

「今說殺戒因緣。或從身心起得罪，或口心作得罪，或用身心口得罪，此是性罪，身業口業害心苦受。慈悲者，有一比丘病極困，諸比丘見此比丘病重，以慈悲心而唱言：『長老！長老持戒具足，因畏死故，而受今苦，長老若死何必不生天？』病比丘聞語已而念言：『諸比丘皆讚我持戒具足，死必生天。』而不食取死，贊者得波羅夷罪。是故有智慧比丘，往看病比丘，慎勿贊死，正可說言：『長老持戒具足，莫戀著住處及諸衣物、知識朋友，但存念三寶及念身不凈，三界中慎莫懈怠，隨壽命長短。』若此病比丘因語而死，如是因說法死無罪。諸比丘欲坐先手按座而坐。」

法師曰：「何座先按而坐？何座不按而坐？」

答曰：「若單施席者不須按，若有𣰽𣯫氈被者，先按然後得坐。若比丘先到，后檀越敷𣰽𣯫氈被，不須按而坐

【現代漢語翻譯】現代漢語譯本：因此（挖坑）而死，挖坑者得波羅夷罪（Parajika，最嚴重的罪），如果是由於其他原因死亡，則不犯戒。

法師說：『教唆他人挖坑，犯戒與否如前所述。如果挖坑是爲了捕捉鬼神，最初挖坑時以及鬼神落入坑中受苦時，得突吉羅罪（Dukkata，輕罪），如果（鬼神）因此死亡，則犯偷蘭遮罪（Thullanaccaya，中等罪），人或畜生掉入坑中死亡，則不犯戒。如果後來有悔改之心，自己填塞坑，或者因為其他原因坑被破壞，則不犯戒。如果製造各種殺人工具導致他人死亡，犯戒與否如前所述。如果不是故意製造，或者因為其他事情挖坑，有人掉入坑中，則不犯戒。或者宣說苦、空、無常、不凈觀，有人聽了這些而自殺，則不犯戒。』詳細的戒律內容在律本中。

現在講解殺戒的因緣。或者從身心生起而犯罪，或者從口和心生起而犯罪，或者用身、心、口生起而犯罪，這些是性罪，是身業和口業帶來的害心和苦受。關於慈悲，有一個比丘病得很重，其他比丘看到這個比丘病重，以慈悲心勸說道：『長老！長老持戒具足，因為害怕死亡，所以承受現在的痛苦，長老如果死了，必定會升天！』生病的比丘聽了這些話後心想：『各位比丘都讚歎我持戒具足，死後必定昇天。』於是絕食而死，讚歎的比丘得波羅夷罪。因此，有智慧的比丘去看望生病的比丘時，要謹慎，不要讚歎死亡，只能說：『長老持戒具足，不要貪戀住所和各種衣物、知識朋友，只要存念三寶，以及觀想身體不凈，在三界中不要懈怠，隨順壽命的長短。』如果這個生病的比丘因為這些話而死，像這樣因為說法而死，沒有罪。各位比丘想要坐下時，先用手按一下座位再坐。』

法師說：『什麼樣的座位需要先按一下再坐？什麼樣的座位不需要按一下再坐？』

回答說：『如果是單獨施捨的蓆子，不需要按；如果有坐墊、毛氈等，需要先按一下才能坐。如果比丘先到，後來施主鋪設坐墊、毛氈等，不需要按就可以坐。』

【English Translation】 English version: Therefore, if someone dies as a result of (falling into the pit), the one who dug the pit commits the Parajika (the most severe offense). If the death is due to other reasons, there is no offense.

The Dharma Master said: 'Whether or not one commits an offense by instructing others to dig a pit is as previously stated. If the pit is dug to capture ghosts or spirits, one commits a Dukkata (minor offense) when initially digging the pit and when the ghosts or spirits fall into it and suffer. If (the ghost or spirit) dies as a result, one commits a Thullanaccaya (moderate offense). If a person or animal falls into the pit and dies, there is no offense. If one later has remorse and fills the pit, or if the pit is destroyed for other reasons, there is no offense. If one creates various killing devices that cause someone to die, whether or not one commits an offense is as previously stated. If one does not create it intentionally, or digs the pit for other reasons, and someone falls into it, there is no offense. Or, if one speaks of suffering, emptiness, impermanence, and impurity, and someone commits suicide upon hearing this, there is no offense.' The detailed precepts are in the Vinaya texts.

Now, I will explain the causes and conditions of the precept against killing. Offenses can arise from body and mind, or from speech and mind, or from body, mind, and speech. These are offenses by nature, and are harmful thoughts and suffering caused by bodily and verbal actions. Regarding compassion, there was a Bhikkhu who was very ill. The other Bhikkhus, seeing that this Bhikkhu was seriously ill, spoke with compassion, saying: 'Elder! Elder, you are complete in upholding the precepts. Because you fear death, you are enduring this suffering. If you die, Elder, you will surely be reborn in the heavens!' The sick Bhikkhu, upon hearing these words, thought: 'All the Bhikkhus praise me for being complete in upholding the precepts, and I will surely be reborn in the heavens after death.' He then stopped eating and died. The Bhikkhu who praised him commits the Parajika offense. Therefore, when a wise Bhikkhu visits a sick Bhikkhu, he should be cautious and not praise death. He can only say: 'Elder, you are complete in upholding the precepts. Do not be attached to your dwelling, clothing, knowledge, or friends. Just keep in mind the Three Jewels and contemplate the impurity of the body. Do not be lazy in the Three Realms, and live according to the length of your life.' If this sick Bhikkhu dies because of these words, there is no offense, as the death is due to the Dharma being spoken. When the Bhikkhus want to sit down, they should first press the seat with their hand before sitting.'

The Dharma Master said: 'What kind of seat needs to be pressed before sitting? What kind of seat does not need to be pressed before sitting?'

The answer is: 'If it is a mat that is given separately, it does not need to be pressed. If there are cushions, felt, or blankets, they need to be pressed before sitting. If the Bhikkhu arrives first, and the donor later lays out cushions, felt, or blankets, they do not need to be pressed before sitting.'

。若檀越言：『法師此中可坐。』乃坐不須按。若前已有比丘，後來比丘亦不須更按可即坐。樁杵句者，于樁杵句中，不故作者，無殺心，樁臼句義可解，不須說。老出家句者，有三句，初句子向父言：『莫令眾僧待。』為令速到故，推父倒地即死，是故無罪。第二句者，何以樂父死為？于眾僧前眾僧問：『誰兒？』『此是摩訶羅兒。』此摩訶羅兒，聞此語已生羞恥心，而故蕩父令死，是故得重罪。第三句者，正得偷蘭遮罪。從此復有三句，易可解不須解。于分衛食有三句，此乞食比丘以法為重，所以得食先與同學，無有殺心，是故無罪。從上座至下座一切皆死，余句易可解耳。第二句，若乞食從外道家得食，極精食者莫受，若已受者，勿與他人及自食，可藏棄之，亦勿與畜生。試句者得偷蘭遮罪。何以故？為欲試故，若知決定應死者得重罪。從此傳三句，此易可解耳。

「淫慾亂心句中者，此比丘日夜思欲制其心，而不能制欲，還復自念言：『我持戒具足，何以舍戒還俗？我寧可取死。』是故上耆阇崛山頂投巖取死，而巖下有斫伐人，比丘墮時堆殺伐人，無殺心無罪。佛告諸比丘：『莫自殺身，殺身者，乃至不食，亦得突吉羅罪。』若比丘病極，若見眾僧及看病比丘料理辛苦，而自念言：『此等政為我故，辛

【現代漢語翻譯】現代漢語譯本：如果檀越（Dānyuè，施主）說：『法師，這裡可以坐。』那麼就坐下，不需要按壓。如果前面已經有比丘（Bǐqiū，和尚），後來比丘也不需要再按壓，可以直接坐下。樁杵句，對於樁杵句中，不是故意去做的，沒有殺心的，樁臼句的含義容易理解，不需要解釋。老出家句，有三種情況，第一種情況是，兒子對父親說：『不要讓眾僧等待。』爲了讓父親快點到達，推了父親導致他倒地而死，因此沒有罪。第二種情況是，為什麼要樂於父親的死亡呢？在眾僧面前，眾僧問：『這是誰的兒子？』『這是摩訶羅（Móhēluó）的兒子。』這個摩訶羅的兒子，聽到這些話後感到羞恥，於是故意推父親致死，因此犯了重罪。第三種情況，只犯了偷蘭遮（Tōulánzhē）罪。從此之後還有三種情況，容易理解，不需要解釋。關於分衛食（fènwèishí，乞食）有三種情況，這個乞食的比丘以佛法為重，所以得到食物先給同學，沒有殺心，因此沒有罪。從上座到下座一切都死了，其餘的句子容易理解。第二句，如果乞食從外道家得到食物，極其精美的食物不要接受，如果已經接受了，不要給他人或自己食用，可以藏起來丟棄，也不要給畜生。試探的句子犯偷蘭遮罪。為什麼呢？因為想要試探，如果知道肯定會死，就犯了重罪。從此傳下來的三種情況，這些容易理解。『淫慾亂心句』中，這個比丘日夜思考想要控制自己的淫慾之心，卻無法控制，於是又自己想：『我持戒具足，為什麼要捨棄戒律還俗呢？我寧願去死。』因此登上耆阇崛山（Qíshéjuéshān，靈鷲山）頂，跳下山崖自殺，而山崖下有砍伐樹木的人，比丘掉下來時壓死了砍伐樹木的人，因為沒有殺心，所以沒有罪。佛告訴眾比丘：『不要自殺，自殺的人，即使不吃飯，也犯突吉羅（Tūjíluō）罪。』如果比丘病得很重，如果看到眾僧和照顧他的比丘料理辛苦，於是自己想：『這些人都是爲了我，辛

【English Translation】 English version: If a Dānyuè (檀越, benefactor) says: 'Venerable monk, you may sit here,' then sit down without pressing. If there is already a Bhikṣu (比丘, monk) in front, the later Bhikṣu does not need to press again and can sit down directly. For the 'stake and mortar' clause, if it is not done intentionally and there is no intention to kill, the meaning of the 'stake and mortar' clause is easy to understand and does not need explanation. For the 'old renunciant' clause, there are three situations. The first situation is that the son said to his father: 'Don't let the Sangha (僧伽, monastic community) wait.' In order to get his father there quickly, he pushed his father, causing him to fall and die, so there is no offense. The second situation is, why rejoice in the father's death? In front of the Sangha, the Sangha asked: 'Whose son is this?' 'This is the son of Mahāra (摩訶羅).' This son of Mahāra, upon hearing these words, felt ashamed and intentionally pushed his father to death, so he committed a grave offense. The third situation, he only commits a Thūlaccaya (偷蘭遮) offense. From then on, there are three more situations, which are easy to understand and do not need explanation. Regarding alms food (分衛食), there are three situations. This alms-seeking Bhikṣu values the Dharma (佛法, teachings) highly, so he gives the food to his fellow students first, without any intention to kill, so there is no offense. From the senior seat to the junior seat, everyone is dead, and the remaining sentences are easy to understand. The second sentence, if alms are obtained from a heretical family, do not accept extremely exquisite food. If it has already been accepted, do not give it to others or eat it yourself, but hide it and discard it, and do not give it to animals. The sentence of testing incurs a Thūlaccaya offense. Why? Because of the intention to test. If it is known that death is certain, a grave offense is committed. From then on, three situations are transmitted, which are easy to understand. In the 'clause of lustful thoughts disturbing the mind,' this Bhikṣu thinks day and night about wanting to control his lustful thoughts, but is unable to control them. Then he thinks to himself: 'I have fully observed the precepts, why should I abandon the precepts and return to lay life? I would rather die.' Therefore, he climbed to the top of Gṛdhrakūṭa Mountain (耆阇崛山, Vulture Peak Mountain) and jumped off the cliff to commit suicide. Below the cliff were people cutting down trees. When the Bhikṣu fell, he crushed the tree cutters to death. Because there was no intention to kill, there is no offense. The Buddha told the Bhikṣus: 'Do not commit suicide. One who commits suicide, even if he does not eat, commits a Duṣkṛta (突吉羅) offense.' If a Bhikṣu is very ill, if he sees the Sangha and the Bhikṣus taking care of him working hard, then he thinks to himself: 'These people are all for my sake, working hard.'

苦乃爾。』自觀壽命不得久活，而不食不服藥，善。又有比丘，我病極苦，我壽命亦盡，我道跡如在手掌，若見如此不食死，無罪。若比丘入禪見欲得道，而不入聚落乞食，遂不得食，亦善。

「石句中者，比丘不得拼石，不但石乃至草木土，若起塔寺壘石擲打破亦得，乃至料理房舍亦得，若中食后擲飯虛空與眾鳥亦得，若有惡獸來逼，用石土擲驚勿取著亦得。于烝句者，次第義可解。作奸壞胎者，此女夫婿遠行去，婦與人私通而生胎，胎長大，就比丘乞藥令胎墮落，並婦句者，易可解。按句中女人向比丘言：『云何得墮胎？』比丘答言：『汝可按殺，兒自墮。』比丘教按，女人以熱氣熨之，比丘無罪；若比丘教自按殺，女人喚餘人為按殺，比丘無罪；若但教按即死，隨其自按，若餘人按死者，比丘得重罪。無兒女句者，一切女人無不受胎者，何以喚為無兒？若欲受胎時，一切女人受胎，若有罪業眾生入胎，一彈指之頃即滅，是故無兒。或女人四大不和，風吹而滅，或兒處有蟲，亦生蟲啖而滅，是故名為無兒。此比丘不解，作藥令兒得住，與藥而死，比丘得突吉羅罪，是故當來比丘勿作醫師，若作醫師者，得突吉羅罪。若為出家比丘、比丘尼、式叉摩尼、沙彌、沙彌尼合藥者無罪。若諸同學自有藥者為合，若無

【現代漢語翻譯】現代漢語譯本『苦乃爾』（Kunar）：意思是說，如果一個比丘觀察到自己壽命將盡，不進食也不服用藥物，這是可以的。又有比丘，如果他感到病痛非常劇烈，壽命也即將終結，並且他認為自己修道的成果已經觸手可及，如果他因為不進食而去世，是沒有罪過的。如果一個比丘在禪定中看到自己想要得道，因此不進入村落乞食，最終因為缺乏食物而去世，這也是可以的。

『石句中』：比丘不得投擲石頭。不僅是石頭，即使是草木或泥土，如果爲了建造佛塔寺廟而堆砌石頭或投擲打破它們也是可以的，甚至是爲了整理房屋也是可以的。如果在中午用餐后將米飯拋向空中喂鳥也是可以的。如果有惡獸來侵擾，用石頭或泥土投擲以驚嚇它們，但不擊中它們也是可以的。『于烝句』：次第的含義容易理解。『作奸壞胎者』：如果一個女人的丈夫遠行，她與他人私通而懷孕，胎兒逐漸長大，她向比丘請求藥物以墮胎，以及『並婦句』，這些都容易理解。如果經文中女人問比丘：『如何才能墮胎？』比丘回答說：『你可以按壓殺死胎兒，它自然會墮落。』比丘教導按壓，女人用熱氣熏燙，比丘沒有罪過；如果比丘教導自己按壓殺死胎兒，女人叫其他人來按壓殺死胎兒，比丘沒有罪過；如果只是教導按壓，胎兒自己死亡，或者其他人按壓導致胎兒死亡，比丘犯重罪。『無兒女句者』：所有女人都會受孕，為什麼說沒有孩子呢？在想要受孕的時候，所有女人都會受孕，如果有罪業深重的眾生進入胎中，在一彈指的瞬間就會消滅，所以說沒有孩子。或者女人的四大不調和，被風吹散而滅，或者胎兒所在之處有蟲子，蟲子啃食而滅，所以稱為沒有孩子。這位比丘不理解，製作藥物想要讓胎兒存活，但給予藥物后胎兒死亡，比丘犯突吉羅罪，所以未來的比丘不要做醫生，如果做醫生，就會犯突吉羅罪。如果為出家的比丘、比丘尼、式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼）配藥，是沒有罪的。如果各位同學自己有藥，為他們配藥，如果沒有藥

【English Translation】 English version 'Kunar': It means that if a Bhikshu (Buddhist monk) observes that his life is about to end, and he neither eats nor takes medicine, it is permissible. Furthermore, if a Bhikshu feels extreme pain, his life is about to end, and he believes that the fruits of his practice are within reach, if he dies from not eating, he is without sin. If a Bhikshu, in meditation, sees that he wants to attain enlightenment, and therefore does not enter villages to beg for food, and eventually dies from lack of food, this is also permissible.

'In the Stone Clause': A Bhikshu must not throw stones. Not only stones, but even grass, trees, or soil, if they are used to build pagodas or temples, or to break them, it is permissible, even to tidy up houses. If, after the midday meal, rice is thrown into the air to feed the birds, it is also permissible. If there are fierce beasts approaching, it is permissible to throw stones or soil to scare them away, but without hitting them. 'In the Steaming Clause': The meaning of sequence is easy to understand. 'Those Who Commit Adultery and Destroy the Fetus': If a woman's husband goes away on a long journey, and she has illicit relations with another man and becomes pregnant, and the fetus grows, and she asks a Bhikshu for medicine to abort the fetus, and 'including the woman clause,' these are easy to understand. If, in the text, the woman asks the Bhikshu, 'How can I abort the fetus?' and the Bhikshu replies, 'You can press and kill the fetus, and it will naturally abort,' and the Bhikshu teaches pressing, and the woman uses hot air to fumigate it, the Bhikshu is without sin; if the Bhikshu teaches her to press and kill the fetus herself, and the woman calls someone else to press and kill the fetus, the Bhikshu is without sin; if he only teaches pressing, and the fetus dies on its own, or someone else presses and causes the fetus to die, the Bhikshu commits a serious offense. 'The Clause of No Children': All women conceive, so why say there are no children? When wanting to conceive, all women conceive, and if beings with heavy karma enter the womb, they will be destroyed in an instant, so it is said there are no children. Or a woman's four elements are not in harmony, and they are scattered and destroyed by the wind, or there are worms in the place where the fetus is, and the worms eat and destroy it, so it is called no children. This Bhikshu does not understand, and makes medicine to try to keep the fetus alive, but the fetus dies after giving the medicine, the Bhikshu commits a Dukkhata (minor offense), so future Bhikshus should not be doctors, and if they are doctors, they will commit a Dukkhata. If medicine is prepared for ordained Bhikshus, Bhikshunis (Buddhist nuns), Siksamana (novice nuns), Sramaneras (male novices), or Sramanerikas (female novices), there is no offense. If fellow students have their own medicine, and prepare it for them, if there is no medicine

藥自有亦與，若自無者，亦可為往自恣請檀越家求藥，不得復往余家。復有五種得與藥。何謂為五？一者父，二者母，三者人侍養父母，四者自凈人，五者畔頭波羅沙。」

問曰：「何謂畔頭波羅沙？」

「善男子欲求出家，未得衣缽，欲依寺中住者，若父母財富自有良藥，醫師不須復作，若父母猶居王位，有病不得不為合藥。若父母貧賤，病時有時將入寺看。洗浴母者，慎勿觸體，飲食得手與。食父者如沙彌無異，洗手足油涂身，悉得用手與，供養令得差愈。凈人者，雇其得入林斫伐樵薪，若得病未至家，比丘與藥，若已至家，比丘不得與藥。若有善男子，依止比丘隨驅使，若病，比丘得與藥。復有十種得與藥，一者兄，二者弟，三者姊，四者妹，五者叔姨，六者伯姨，七者叔父，八者伯父，九者叔舅，十者伯舅，此等自有藥者為合，若無可借用，若后還者善，若不還勿責，如是展轉乃至七世，得從其乞藥合藥，不犯污他家。若弟婦若姊婿有病者，可得以藥與姊與弟，令自與婿婦。若無弟無姊，云何得與藥？可與外甥與弟子，汝自與汝父母。若和上父母在寺有病疾，弟子亦得為和上父母合藥治病。若和上無父母，自有藥，善。若無弟子，父母有藥，善。若無弟子，父母有藥，自與得。和上看弟子亦如是

【現代漢語翻譯】現代漢語譯本：藥如果自己有，就可以給。如果沒有，也可以爲了病人去檀越（dānyuè，施主）家請求施藥，但不能再去其他人家。還有五種情況可以給藥。哪五種呢？第一種是父親，第二種是母親，第三種是侍奉贍養父母的人，第四種是負責寺院清潔的人（凈人），第五種是想出家但還未正式剃度的善男子（畔頭波羅沙，意為『半路出家者』）。有人問：『什麼是畔頭波羅沙？』佛回答說：『善男子想要出家，但還沒有得到袈裟和缽，想要依附在寺廟裡居住。如果他的父母有錢，自己有良藥，就不需要醫生再來配藥。如果他的父母還在王位上，生病了不得不為他們配藥。如果他的父母貧窮卑賤，生病時有時會帶到寺廟裡來看病。給母親洗澡時，要小心不要觸碰到她的身體。飲食可以親手餵給她。侍奉父親就像侍奉沙彌（shāmí，小和尚）一樣，沒有區別，洗手洗腳，用油塗抹身體，都可以用手來做，供養他們，讓他們痊癒。負責寺院清潔的人，僱傭他們進入樹林砍伐柴薪，如果生病了還沒到家，比丘可以給藥，如果已經到家了，比丘就不能給藥。如果有善男子，依止比丘，聽從比丘的驅使，如果生病了，比丘可以給藥。還有十種情況可以給藥，第一種是哥哥，第二種是弟弟，第三種是姐姐，第四種是妹妹，第五種是叔叔或阿姨（叔姨），第六種是伯父或伯母（伯姨），第七種是叔父，第八種是伯父，第九種是叔舅，第十種是伯舅。這些人自己有藥的，可以給他們配藥，如果沒有，可以借用，如果以後能還就好，如果不能還也不要責怪。像這樣展轉乃至七世，都可以向他們乞藥配藥，不會冒犯到別人家。如果弟媳或姐夫生病了，可以把藥給姐姐或弟弟，讓他們自己給媳婦或丈夫。如果沒有弟弟或姐姐，怎麼給藥呢？可以給外甥或弟子，讓他們自己給他們的父母。如果和尚（héshàng，指住持或師傅）的父母在寺廟裡生病了，弟子也可以為和尚的父母配藥治病。如果和尚沒有父母，自己有藥，就好。如果沒有弟子，父母有藥，就好。如果沒有弟子，父母有藥，自己給他們就好。和尚看待弟子也是一樣。』

【English Translation】 English version: Medicine can be given if one has it. If one does not have it, one may also go to the homes of the Dānyuè (檀越, patrons) to request medicine for the sick, but one should not go to other homes. There are also five situations in which medicine may be given. What are the five? First, the father; second, the mother; third, those who serve and care for parents; fourth, the 'clean person' (凈人, Jìngrén, attendant who performs menial tasks in the monastery); fifth, the 'one on the edge of ordination' (畔頭波羅沙, Pàntóu Bōluóshā, a layman preparing to become a monk). Someone asked: 'What is a Pàntóu Bōluóshā?' The Buddha replied: 'A good man wishes to leave home but has not yet received the robe and bowl, and wishes to reside in the monastery. If his parents are wealthy and have good medicine, there is no need for a doctor to prepare medicine again. If his parents are still in royal positions, and are sick, one must prepare medicine for them. If his parents are poor and lowly, they will sometimes be brought to the monastery for treatment when they are sick. When bathing the mother, be careful not to touch her body. Food and drink may be given to her by hand. Serving the father is no different from serving a Śrāmaṇera (沙彌, novice monk); washing hands and feet, applying oil to the body, all may be done by hand, providing for them so that they may recover. As for the 'clean person', if they are hired to enter the forest to cut firewood, and if they become sick before reaching home, the Bhikṣu (比丘, monk) may give them medicine; if they have already reached home, the Bhikṣu may not give them medicine. If there is a good man who relies on the Bhikṣu and is at his disposal, if he becomes sick, the Bhikṣu may give him medicine. There are also ten relatives to whom medicine may be given: first, the elder brother; second, the younger brother; third, the elder sister; fourth, the younger sister; fifth, the paternal uncle or aunt (叔姨, shū yí); sixth, the paternal uncle or aunt (伯姨, bó yí); seventh, the paternal uncle (叔父, shū fù); eighth, the paternal uncle (伯父, bó fù); ninth, the maternal uncle (叔舅, shū jiù); tenth, the maternal uncle (伯舅, bó jiù). If these people have medicine themselves, it may be prepared for them; if not, it may be borrowed. It is good if it can be returned later; if it cannot be returned, do not demand it. In this way, extending to seven generations, one may beg medicine from them and prepare medicine, without offending their families. If a younger brother's wife or an elder sister's husband is sick, medicine may be given to the sister or brother, so that they may give it to their wife or husband. If there is no younger brother or elder sister, how may medicine be given? It may be given to the nephew or disciple, so that they may give it to their parents. If the Upadhyaya's (和尚, preceptor) parents are in the monastery and are sick, the disciple may also prepare medicine for the Upadhyaya's parents to treat their illness. If the Upadhyaya has no parents, and has medicine himself, that is good. If there are no disciples, and the parents have medicine, that is good. If there are no disciples, and the parents have medicine, one may give it to them oneself. The Upadhyaya should regard the disciples in the same way.'

。若餘人有病，或賊或軍人被創，來投入寺，比丘若有眷屬，就眷屬乞藥得與，若無眷屬，有善優婆塞，就乞亦得與。若有檀越供養眾僧不異父母，若檀越有疾病，眾僧不得為合藥，亦不得與藥，又檀越但問：『大德某甲病，云何救治？云何合藥？』答言：『此藥得差。』若作是言善。若檀越又問比丘：『大德！我母病，愿大德為處方。』比丘不得處方，作方便問傍大德：『某甲比丘病，以何藥救治？』答言：『長老用此藥，此藥得差。』檀越聞二比丘語已，還為父母合湯藥，若比丘作如是語無罪。

「爾時大德摩訶波頭摩，婆娑婆王夫人得病，夫人遣宮中一女往問，大德波頭摩默然不答，乃與傍比丘共語。此女人聞二比丘語已，還為夫人合藥即得差，夫人病得愈已，作三衣及三百迦利沙槃，又湯藥一正瞿多者，是貯衣物遣餉，而置大德前，問訊言：『夫人今以此藥，乃與大德香花之費。』波頭摩自念言：『此香是醫師得分，用凈取而作供養。』」

法師曰：「如是智慧人，能利益眾生，於己亦無罪，如是作善。若白衣言：『大德！請為某甲作咒。』比丘不得作。若言：『大德！為誦咒。』得為誦也。當作是念：『此白衣不知佛法，若我不為作咒者，當生惡念，是以為誦咒。』取水灑繩而與，若自作繩水

【現代漢語翻譯】現代漢語譯本：如果其他人有疾病，或者有盜賊或軍人受傷，前來投奔寺廟，如果比丘有親屬，可以向親屬乞討藥物給予他們；如果沒有親屬，可以向善良的優婆塞（Upasaka，在家男居士）乞討，也可以給予他們。如果有檀越（Dānapati，施主）供養眾僧，視他們如同父母，如果檀越有疾病，眾僧不得為他們配藥，也不得直接給藥，但檀越可以詢問：『大德（Bhante，尊者）某甲（姓名）生病了，應該如何救治？如何配藥？』比丘可以回答：『這種藥可以治好。』這樣說是可以的。如果檀越又問比丘：『大德！我的母親生病了，希望大德能為她開藥方。』比丘不得直接開藥方，可以委婉地詢問旁邊的大德：『某甲比丘生病了，用什麼藥可以救治？』旁邊的大德回答說：『長老（Thera，上座）用這種藥，這種藥可以治好。』檀越聽了兩位比丘的話后，回去為父母配製湯藥，如果比丘這樣說，就沒有罪過。

當時，大德（Bhante，尊者）摩訶波頭摩（Mahāpaduma），婆娑婆王（Vāsava）的夫人得了病，夫人派宮中的一個女子去詢問大德波頭摩，波頭摩默然不答，而是與旁邊的比丘交談。這個女子聽了兩位比丘的話后，回去為夫人配藥，病就好了。夫人病癒后，製作了三衣（Ticīvara，比丘所持的三件袈裟）和三百迦利沙槃（Kahāpaṇa，古代貨幣單位），以及一正瞿多（Puraṇakoṭṭha，容量單位）的湯藥，這些是用來裝衣物的，派人送給大德，問候說：『夫人現在用這些藥，算是給大德的香花供養費用。』波頭摩心想：『這些香是醫師應該得到的，應該用乾淨的物品取來供養。』

法師說：『像這樣有智慧的人，能夠利益眾生，對自己也沒有罪過，這樣做是好的。』如果白衣（Śvetavastra，在家信徒）說：『大德！請為某甲（姓名）作咒。』比丘不得作。如果說：『大德！請為誦咒。』可以為他誦咒。應當這樣想：『這個白衣不懂佛法，如果我不為他作咒，他會生起惡念，所以為他誦咒。』取水灑在繩子上給他，如果自己製作繩子和水。

【English Translation】 English version: If other people are sick, or if thieves or soldiers are wounded and come to the temple for refuge, if the Bhikkhu (monk) has relatives, he may beg medicine from them to give to those in need. If he has no relatives, he may beg from a virtuous Upasaka (layman), and give it to them. If a Dānapati (donor) supports the Sangha (community of monks) as if they were his parents, and if the Dānapati is sick, the Sangha should not compound medicine for them, nor should they give medicine directly. However, the Dānapati may ask: 'Bhante (Venerable Sir), so-and-so (name) is sick, how should he be treated? How should medicine be compounded?' The Bhikkhu may answer: 'This medicine can cure him.' It is permissible to say this. If the Dānapati further asks the Bhikkhu: 'Bhante! My mother is sick, I hope the Bhante can prescribe a remedy for her.' The Bhikkhu should not prescribe directly, but may tactfully ask the Bhante next to him: 'So-and-so Bhikkhu is sick, what medicine can cure him?' The Bhante next to him may answer: 'The Thera (Elder) used this medicine, and this medicine can cure him.' After the Dānapati hears the words of the two Bhikkhus, he may return and compound medicine for his parents. If the Bhikkhu speaks in this way, there is no offense.

At that time, the Bhante Mahāpaduma, the wife of King Vāsava, became ill. The wife sent a woman from the palace to ask Bhante Paduma. Paduma remained silent and did not answer, but spoke with the Bhikkhu next to him. After the woman heard the words of the two Bhikkhus, she returned and compounded medicine for the wife, and she was cured. After the wife recovered from her illness, she made three Ticīvara (robes) and three hundred Kahāpaṇa (ancient currency), as well as one Puraṇakoṭṭha (unit of measurement) of medicine, which were used to store clothing. She sent them to the Bhante, greeting him and saying: 'The wife now uses these medicines as payment for the Bhante's incense and flower offerings.' Paduma thought to himself: 'This incense should be received by the physician, and should be taken with clean items for offering.'

The Dharma Master said: 'Such a wise person can benefit sentient beings, and there is no offense to himself. It is good to do so.' If a Śvetavastra (layperson) says: 'Bhante! Please perform a mantra for so-and-so (name).' The Bhikkhu should not do it. If he says: 'Bhante! Please recite a mantra.' He may recite a mantra for him. He should think: 'This layperson does not understand the Buddha-dharma. If I do not perform a mantra for him, he will generate evil thoughts, so I will recite a mantra for him.' He may take water and sprinkle it on a rope and give it to him, if he makes the rope and water himself.

與者，得突吉羅罪。若國王及聚落大檀越有病者，遣人至寺請比丘為說咒，比丘為說阿咤那咤，或往到病所為說法，為與戒故得往。若檀越作是言：『今某國王、某檀越喪，今葬，請比丘送喪。』不得去。若比丘自念言：『我往看彼葬觀無常，因此故我或得道果。』如此去無罪。

「分衛食者，若可與，若不可與，父母可與，不得與餘人如一迦利沙槃，得與人供養父母、得與凈人、得與槃頭婆羅沙，如此人等須與，若有賊若劫人來乞者得與。」

問曰：「何人可與相勞問？何人不可與問？」

「若有人來至寺，不問貴賤劫賊，一切悉得勞問。若有喚求所須，自物者得與，若眾僧物，先白眾僧，和合者得與，若有強力惡人來乞者，守物人為護住處故，得隨意與，與竟后眾僧不得訶問守物者言：『是汝自領而輒與惡人。』何以故？為護住處故。」

法師曰：「我今說取其證。爾時于師子洲國，名阿㝹羅陀，于中有賊，名阿婆耶。有五百賊，侍從圍繞一處中頓住，立作壘柵，去壘四面各一由旬，而往劫奪。于隔歷句者，易可解耳。得罪者，于屈陀迦汝自當知。或舉或抑者，十七群比丘有十七人，見六群比丘有一人，十七群比丘一人取其缽盂，六人舉之令倒地，展轉如無異，各坐其上，於是老六群比

【現代漢語翻譯】現代漢語譯本：與會者，將犯下突吉羅罪（Dukkata，一種輕微的罪過）。如果國王或聚落的大施主生病，可以派人到寺院請比丘（Bhikkhu，佛教僧侶）誦咒，比丘可以誦唸阿咤那咤（Atanata，一種咒語），或者前往病人的住所說法，爲了給予戒律也可以前往。如果施主說：『現在某國王、某施主去世了，現在要埋葬，請比丘送葬。』不得前去。如果比丘自己想：『我前往觀看葬禮，觀察無常，因此我或許可以證得道果。』這樣前去沒有罪過。

「分衛食（所分得的食物），如果是可以給予的，或者是不可以給予的，都可以給予父母，但不得給予其他人，比如一迦利沙槃（Kahapana，古代貨幣單位），可以給予他人供養父母，可以給予凈人（Kappiya-karaka，負責處理僧侶事務的居士）、可以給予槃頭婆羅沙（Pandupalasa，一種乞丐），這些人是需要給予的。如果有盜賊或強盜來乞討，可以給予。」

問：「可以與哪些人互相問候？不可以與哪些人問候？」

「如果有人來到寺院，不論貴賤盜賊，都可以問候。如果有人呼喚需要幫助，如果是自己的東西可以給予，如果是眾僧的東西，先稟告眾僧，得到同意后可以給予。如果有強悍的惡人來乞討，守護物品的人爲了保護住所，可以隨意給予，給予之後眾僧不得責問守護物品的人說：『這是你私自做主而給予惡人。』為什麼呢？爲了保護住所的緣故。」

法師說：「我現在說出其中的證據。當時在師子洲國（Simhala-dvipa，斯里蘭卡古稱），名叫阿㝹羅陀（Anuradhapura，斯里蘭卡古都），其中有一個盜賊，名叫阿婆耶（Abhaya）。有五百個盜賊，侍從圍繞，在一個地方停留，建立柵欄，從柵欄四面各一由旬（Yojana，古代長度單位）的距離，前往搶劫。對於隔歷句者（Gelarika，不清楚具體含義），容易理解。得罪者，在屈陀迦（Khuddaka，小部）中你自己應當知道。或者舉起或者壓制者，十七群比丘有十七人，看見六群比丘有一個人，十七群比丘中的一人拿走他的缽盂，六個人舉起缽盂讓他倒在地上，輾轉如同沒有區別，各自坐在上面，於是年老的六群比丘

【English Translation】 English version: An attendee will commit a Dukkata (a minor offense). If a king or a great benefactor of a settlement is ill, a person may be sent to the monastery to invite a Bhikkhu (Buddhist monk) to recite a mantra. The Bhikkhu may recite the Atanata (a type of mantra), or go to the sick person's residence to preach the Dharma, and may go for the purpose of giving precepts. If the benefactor says: 'Now a certain king or a certain benefactor has passed away, and now there will be a funeral, please have a Bhikkhu attend the funeral.' One must not go. If the Bhikkhu thinks to himself: 'I will go to observe the funeral, observe impermanence, and therefore I may attain the fruit of the Path.' There is no offense in going in this way.

'Food obtained by distribution (food that has been distributed), whether it is permissible to give or not, may be given to parents, but may not be given to others, such as one Kahapana (ancient currency unit). It may be given to others to support their parents, it may be given to a Kappiya-karaka (a layperson who handles affairs for monks), it may be given to a Pandupalasa (a type of beggar). These people are in need of giving. If there are thieves or robbers who come to beg, it may be given.'

Question: 'With whom may one exchange greetings? With whom may one not exchange greetings?'

'If someone comes to the monastery, regardless of their status, whether noble or thief, all may be greeted. If someone calls for help, if it is one's own property, it may be given. If it is the property of the Sangha (monastic community), one must first inform the Sangha, and if they agree, it may be given. If there are strong and evil people who come to beg, the person guarding the property, for the sake of protecting the residence, may give it as they see fit. After giving, the Sangha must not question the person guarding the property, saying: 'You have taken it upon yourself to give it to evil people.' Why? Because it is for the sake of protecting the residence.'

The Dharma teacher said: 'I will now speak of the evidence for this. At that time, in the country of Simhala-dvipa (ancient name for Sri Lanka), named Anuradhapura (ancient capital of Sri Lanka), there was a thief named Abhaya. There were five hundred thieves, surrounded by attendants, staying in one place, building fences, and going to rob at a distance of one Yojana (ancient unit of length) in each direction from the fences. For Gelarika (unclear meaning), it is easy to understand. Those who commit offenses, you should know for yourself in the Khuddaka (minor section). Or those who lift up or suppress, there were seventeen Bhikkhus in the seventeen groups, and they saw one Bhikkhu in the six groups. One of the seventeen Bhikkhus took his bowl, and six people lifted the bowl and let it fall to the ground, rolling around as if there was no difference, and each sat on it. Then the old six groups of Bhikkhus'

丘而死，結罪已，于律中說。

「治鬼句者，殺夜叉鬼，此夜叉能捉人，比丘作誦咒令其置，而不肯置，比丘語言：『若汝不置，我能殺汝。』夜叉猶不置，於是比丘，或以米粉或以土泥，捻作夜叉鬼形，而誦咒斷其手足，手足即斷，斷其頸，頸亦即斷而死，是故得偷蘭遮罪。不但殺夜叉，殺天帝釋亦得偷蘭遮罪。惡夜叉句者，有一寺惡夜叉住中，此比丘不知房中有惡夜叉，而教一比丘來入房中，令其安樂住止，是故無罪。若有殺心令入死者犯重罪，不死犯偷蘭遮罪。不但惡夜叉，或有毒蛇虎狼等，悉入惡夜叉，犯不犯如前說。

「險難句者，于險難處多有賊，教者不知無罪，知者死犯重罪，不死犯偷蘭遮罪。殺即是者，如是初句，有一比丘與一比丘怨家，此比丘欲殺怨家比丘，自念言：『我若白日殺者，人即覺知，伺夜當殺之。』而先觀住處，知已而還，至夜往怨家比丘所，而多有伴，此比丘闇中摸索，疑是怨家，即殺已，是怨家犯重罪。有一比丘疑此而殺彼者，此怨家比丘住處，多伴共眠，于闇中摸索，言是怨家，而誤殺彼。有一比丘言彼是而殺此者，言是彼殺即得彼者，如此殺者，悉得重罪。非人句者，初言令此鬼出，而與病比丘杖，打之遂死，是故無罪。」

問曰：「若欲令鬼出者，云何

【現代漢語翻譯】現代漢語譯本：丘而死，如果比丘因為犯戒而死，這已經構成了結罪，在戒律中有所說明。

『治鬼』的情況是，如果比丘爲了殺死夜叉鬼（一種能捉人的鬼），而這個夜叉不聽從比丘的誦咒驅趕，仍然捉人。比丘說：『如果你不放開，我就殺了你。』夜叉仍然不放。於是比丘用米粉或泥土捏成夜叉鬼的形狀，誦咒砍斷它的手腳，手腳立刻斷裂；再砍斷它的脖子，脖子也立刻斷裂而死。因此，比丘犯了偷蘭遮罪（一種較重的罪）。不僅僅是殺死夜叉，即使殺死天帝釋（佛教中的一位天神）也會犯偷蘭遮罪。『惡夜叉』的情況是，如果一座寺廟裡住著一個惡夜叉，比丘不知道房間里有惡夜叉，就教導另一位比丘進入房間居住，希望他能安樂地住下，這樣比丘就沒有罪。如果有殺心，導致進入房間的比丘死亡，就犯重罪；如果沒有死，就犯偷蘭遮罪。不僅僅是惡夜叉，如果房間里有毒蛇、老虎、狼等，都屬於惡夜叉的情況，判斷是否犯罪如同前面所說。

『險難』的情況是，在危險的地方有很多盜賊，如果教導他人前往的比丘不知道有盜賊，就沒有罪；如果知道有盜賊，導致他人死亡，就犯重罪；如果沒有死，就犯偷蘭遮罪。『殺即是』的情況是，就像最初的例子，有一個比丘與另一個比丘結下了仇怨。這個比丘想要殺死仇人比丘，心想：『如果我白天殺他，人們就會發覺，不如等到晚上再殺。』於是先觀察了仇人比丘的住處，然後回去。到了晚上，前往仇人比丘的住處，但那裡有很多同伴。這個比丘在黑暗中摸索，誤以為是仇人，就殺了他。如果殺的是仇人，就犯重罪。如果一個比丘懷疑這個人是仇人而殺了他，而這個仇人比丘的住處有很多同伴一起睡覺，比丘在黑暗中摸索，說是仇人，結果誤殺了其他人。如果一個比丘說那是仇人而殺了這個人，或者說殺了這個人就能得到仇人，像這樣的殺人，都犯重罪。『非人』的情況是，最初說讓鬼出來，然後給生病的比丘一根棍子，打鬼導致鬼死亡，因此比丘沒有罪。

問：『如果想要讓鬼出來，應該怎麼做？』

【English Translation】 English version: 'Dying due to transgression': If a Bhikkhu dies because of violating precepts, this constitutes an offense and is explained in the Vinaya.

'Dealing with ghosts': This refers to killing a Yaksha ghost (a type of ghost that can seize people). If this Yaksha does not obey the Bhikkhu's chanting and exorcism, and continues to seize people, the Bhikkhu says, 'If you do not release them, I will kill you.' The Yaksha still does not release them. Then the Bhikkhu makes a Yaksha ghost figure out of rice flour or clay, chants mantras, and cuts off its hands and feet, which immediately break; then cuts off its neck, which also immediately breaks and it dies. Therefore, the Bhikkhu commits a Thullanacaya offense (a serious offense). Not only killing a Yaksha, but even killing Sakra, Lord of the Devas (a deity in Buddhism), would also constitute a Thullanacaya offense. 'Evil Yaksha': If an evil Yaksha dwells in a monastery, and the Bhikkhu, unaware that there is an evil Yaksha in the room, instructs another Bhikkhu to enter the room to live, hoping he will live in peace, then the Bhikkhu is without offense. If there is intent to kill, causing the Bhikkhu entering the room to die, it is a grave offense; if he does not die, it is a Thullanacaya offense. Not only evil Yakshas, but if there are poisonous snakes, tigers, wolves, etc., in the room, they are all considered evil Yakshas, and the judgment of whether an offense is committed is as previously stated.

'Dangerous places': If there are many thieves in a dangerous place, and the Bhikkhu who instructs others to go there is unaware of the thieves, he is without offense; if he knows of the thieves and it leads to the death of others, he commits a grave offense; if they do not die, it is a Thullanacaya offense. 'Killing is': As in the initial example, there is a Bhikkhu who has a feud with another Bhikkhu. This Bhikkhu wants to kill his enemy Bhikkhu, thinking, 'If I kill him during the day, people will notice, so I will wait until night to kill him.' So he first observes the dwelling place of his enemy Bhikkhu and then returns. At night, he goes to the dwelling place of his enemy Bhikkhu, but there are many companions there. The Bhikkhu gropes in the dark, mistaking someone for his enemy, and kills him. If the one killed is the enemy, it is a grave offense. If a Bhikkhu suspects someone is his enemy and kills him, and the dwelling place of this enemy Bhikkhu has many companions sleeping together, the Bhikkhu gropes in the dark, saying it is the enemy, and mistakenly kills someone else. If a Bhikkhu says that is the enemy and kills this person, or says that killing this person will get the enemy, such killings all constitute grave offenses. 'Non-human': Initially, it is said to let the ghost out, and then a stick is given to the sick Bhikkhu, and hitting the ghost causes it to die, therefore the Bhikkhu is without offense.

Question: 'If one wants to let a ghost out, how should one do it?'

得出？」

答曰：「以多羅樹葉，或以綖縛病者手足而與杖，誦羅多那說咒竟，而言：『汝莫觸嬈持戒人，汝可去為說法者。』」

法師曰：「此句易可解耳。」

法師曰：「斫木句者，小小有異義，若此木倒時笮比丘而不犯。此比丘手中有刀斧鋘鈇，比丘寧守死，不得以此刀斧等斫木掘土以脫其命。何以故？若掘土斫木得波夜提罪，因得波夜提罪故，名為過聖人教，是故智慧人寧守戒而死，不犯戒而生。若有餘人為掘土斫木，救出者善。若有方便得。云何方便？有死木者，余比丘以抄舉之善。若比丘墮坑窟，余比丘得以繩下釣上，慎莫自斫木，得語諸白衣沙彌為斫。

「放火句者，有異義，若人放燒火來近寺，為護住處故，比丘得剷草掘土以斷火，不犯。放燒句者，復有義，若自念言：『我今燒一切眾生。』中隨有眾生死隨得罪，五逆波羅夷、偷蘭遮、波夜提罪，若言：『我今正燒草。』得波夜提，教人燒得突吉羅，唯除護住處得燒。何以故？佛所聽故。酪汁句者，生酪汁、冷酪汁、熱酪汁，汝自當知。」

「何謂為穌毗羅漿？」

答曰：「先取阿摩羅、訶羅勒、鞞醯勒，谷者，七谷，取粳米為初作，余甘蕉子、一切木果、一切筍、魚肉、蜜、沙糖、石鹽、三蒜，如此之物悉

【現代漢語翻譯】現代漢語譯本：問：『如何得出？』

答：『用多羅樹葉（一種棕櫚樹的葉子），或者用繩子捆綁病人的手腳，再給他們手杖，誦唸羅多那說咒（Ratana Sutta，寶經）完畢后，說：『你不要觸擾持戒的人，你可以去為說法者服務。』』

法師說：『這句話很容易理解。』

法師說：『關於「砍伐樹木」這句話，稍微有些不同的含義。如果這棵樹倒下時壓住了比丘，比丘不會因此犯戒。如果比丘手中有刀、斧頭等工具，比丘寧願守戒而死，也不得用這些刀斧等砍伐樹木或挖掘泥土來脫困。為什麼呢？如果挖掘泥土或砍伐樹木，就會犯波夜提罪（Pāyantika，一種輕罪），因為犯了波夜提罪，就叫做違背聖人的教導。所以，有智慧的人寧願守戒而死，也不犯戒而生。如果有人幫忙挖掘泥土或砍伐樹木，救出被困的比丘，那是好的。如果有什麼方便的方法呢？什麼方法呢？如果有枯死的樹木，其他比丘可以用手抄起移走，這是好的。如果比丘掉進坑裡，其他比丘可以用繩子放下去，再拉上來。切記不要自己砍伐樹木，可以告訴在家居士或沙彌來砍伐。』

『關於「放火」這句話，也有不同的含義。如果有人放火燃燒，火勢逼近寺廟，爲了保護住所，比丘可以剷草或挖掘泥土來阻斷火勢，這不算犯戒。關於「放火燃燒」這句話，還有另一種含義，如果自己心裡想：『我現在要燒燬一切眾生。』那麼，隨著眾生的死亡，就會犯下相應的罪行，包括五逆罪（Ānantarika-karma，五種極重的罪行，會導致立即的惡報，包括殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、波羅夷罪（Pārājika，斷頭罪，最重的罪）、偷蘭遮罪（Sthūlātyaya，僅次於波羅夷的重罪）和波夜提罪。如果說：『我現在只是燒草。』就會犯波夜提罪，教唆他人燒草則會犯突吉羅罪（Duṣkṛta，一種輕微的罪過），除非是爲了保護住所而燒。為什麼呢？因為這是佛允許的。關於「酪汁」這句話，無論是生酪汁、冷酪汁還是熱酪汁，你們自己應該明白其中的含義。』

『什麼是穌毗羅漿（Sūvīraka，一種藥飲）？』

答：『先取阿摩羅（āmalaka，余甘子）、訶羅勒（harītakī，訶子）、鞞醯勒（bibhītaka，毗醯勒）這三種藥材，穀物方面，取七種穀物，以粳米為首選，再加上余甘蕉子、各種木本水果、各種竹筍、魚肉、蜂蜜、砂糖、石鹽、三種蒜，將這些東西全部……』

【English Translation】 English version: Question: 'How is it derived?'

Answer: 'With Taru tree leaves (leaves of a type of palm tree), or by binding the hands and feet of the sick with cords and giving them a staff, after reciting the Ratana Sutta (Jewel Discourse), say: 'You must not disturb those who uphold the precepts; you may go to serve those who preach the Dharma.''

The Dharma Master said: 'This sentence is easy to understand.'

The Dharma Master said: 'Regarding the sentence about 'chopping wood,' there is a slight difference in meaning. If this tree falls and presses down on a Bhikshu, the Bhikshu does not commit an offense. If the Bhikshu has a knife, axe, or other tools in his hand, the Bhikshu would rather die upholding the precepts than use these knives, axes, etc., to chop wood or dig earth to escape. Why? If he digs earth or chops wood, he commits a Pāyantika offense (a minor offense); because he commits a Pāyantika offense, it is called going against the teachings of the saints. Therefore, a wise person would rather die upholding the precepts than live by breaking them. If someone else digs earth or chops wood to rescue the trapped Bhikshu, that is good. If there is a convenient way, what is it? If there is dead wood, it is good for other Bhikshus to lift it away. If a Bhikshu falls into a pit, other Bhikshus can lower a rope and pull him up. Be careful not to chop wood yourself; you can tell laypeople or novices to chop it.'

'Regarding the sentence about 'setting fire,' there is also a different meaning. If someone sets a fire that approaches the monastery, to protect the dwelling place, the Bhikshu can clear grass or dig earth to stop the fire, and this is not an offense. Regarding the sentence about 'setting fire,' there is another meaning: if one thinks, 'I will now burn all sentient beings,' then with the death of each sentient being, one incurs corresponding offenses, including the five Ānantarika-karma (five heinous crimes that lead to immediate retribution, including patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha), Pārājika (defeat, the most serious offense), Sthūlātyaya (a serious offense second only to Pārājika), and Pāyantika offenses. If one says, 'I am only burning grass,' one commits a Pāyantika offense; instructing others to burn grass incurs a Duṣkṛta offense (a minor offense), unless it is to protect the dwelling place. Why? Because the Buddha allowed it. Regarding the sentence about 'curdled milk,' whether it is fresh curdled milk, cold curdled milk, or hot curdled milk, you should understand the meaning yourself.'

'What is Sūvīraka (a type of medicinal drink)?'

Answer: 'First, take Āmalaka (Indian gooseberry), Harītakī (Chebulic Myrobalan), and Bibhītaka (Belleric Myrobalan). For grains, take seven types of grains, starting with glutinous rice, and add Amra mango seeds, all kinds of tree fruits, all kinds of bamboo shoots, fish, meat, honey, sugar, rock salt, and three types of garlic. All these things...'

合和為一，或內𤭛或內小器皿，頭蓋泥，置三四年中待其熟，熟時色如蜜色，以此治病。風𠲿癩如是病為初，若服此藥，飲食時皆須肥味，一切諸藥無過此藥，最為第一。若比丘服此藥時，過中亦得服，若無病者以水和得服。第三波羅夷品竟。

「『世尊知四諦，　　善說第四重，　　今分別解說，　　名為波羅夷。』

「爾時佛住毗舍離國者，此義已在前，不復重演，其未說者今我當說。為白衣袪使者，或為白衣耕田及作園林，一切所作我等當作，此是亦不應作，為教授白衣，于律中已說。使者，為白衣作使。行聖利法者，於人中名為無上法也，亦言過人法，亦言梵法，亦言入涅槃法，此法佛、辟支佛、羅漢法。此比丘得第一禪，如是為初。諸比丘自共籌量已，然後向諸白衣說：『有比丘，名佛陀勒棄多，得第一禪定，曇無勒棄多，得第二禪定，僧伽勒棄多，得第三禪定。』如是向白衣說，次第乃至第四禪定，阿羅漢漏盡三達智。白衣或問或不問，諸比丘如是更相讚歎。諸白衣供養，顏色光澤和悅、氣力充足。何以故？此諸比丘得供養已，飲食美味恣意遊戲，亦不坐禪，是故顏色光澤和悅。

「婆裘河邊者，此諸比丘于婆裘河邊安居故，名婆裘河比丘。佛問比丘：『汝等住止和合安樂者。』語諸比

【現代漢語翻譯】現代漢語譯本：將它們混合在一起成為一體，或者放在內部的小器皿中，用泥封住蓋子，放置三四年等待其成熟。成熟時顏色像蜂蜜一樣，用它來治療疾病。對於風病、麻風病等初期病癥，如果服用此藥，飲食時都需要肥膩的食物。一切藥物沒有超過此藥的，此藥最為第一。如果比丘服用此藥時，過了中午也可以服用；如果沒有疾病，用水調和后也可以服用。第三波羅夷品結束。

『世尊瞭解四諦（苦、集、滅、道），善於解說第四重戒律，現在分別解說，名為波羅夷（斷頭罪）。』

當時佛陀住在毗舍離國，這個意義已經在前面說過了，不再重複演說，那些未曾說過的，現在我應當說。為在家居士驅使，或者為在家居士耕田以及建造園林，一切所作的事情我們都應當做，這些事情是不應該做的，為在家居士教授佛法，在戒律中已經說過了。使者，為在家居士做使喚的事情。修行聖利之法，在人中被稱為無上之法，也可以說是超越凡人之法，也可以說是清凈之法，也可以說是進入涅槃之法，這種法是佛、辟支佛（獨覺佛）、阿羅漢（斷盡煩惱的聖者）所修行的法。這位比丘證得了初禪（色界初禪定），像這樣作為開始。眾比丘自己共同商量之後，然後向各位在家居士說：『有位比丘，名叫佛陀勒棄多（Buddharakkhita），證得了第一禪定，曇無勒棄多（Dhammarakkhita），證得了第二禪定，僧伽勒棄多（Sangharakkhita），證得了第三禪定。』像這樣向在家居士說，次第乃至第四禪定（色界第四禪定），阿羅漢漏盡三達智（斷盡煩惱，具足三種智慧）。在家居士或者問或者不問，眾比丘像這樣互相讚歎。各位在家居士供養他們，（比丘們）臉色光澤和悅、氣力充足。為什麼呢？這些比丘得到供養之後，飲食美味，恣意遊戲，也不坐禪，所以臉色光澤和悅。

在婆裘河邊，這些比丘在婆裘河邊安居，所以叫做婆裘河比丘。佛陀問比丘：『你們住在這裡和合安樂嗎？』告訴各位比丘：

【English Translation】 English version: Mix them together into one, or place them in a small internal container, seal the lid with mud, and leave it for three or four years to mature. When mature, the color is like honey, and it is used to treat diseases. For initial conditions such as wind disease and leprosy, if this medicine is taken, fatty foods are required during meals. No medicine surpasses this one; it is the best. If a Bhikkhu (Buddhist monk) takes this medicine, he may take it after noon; if there is no illness, he may take it mixed with water. The third Pārājika (defeat) chapter ends.

'The World Honored One knows the Four Noble Truths (suffering, origin, cessation, path), and skillfully explains the fourth heavy precept. Now, I will explain them separately, and it is called Pārājika (defeat).'

At that time, the Buddha was residing in the country of Vaishali (ancient city in India). This meaning has already been explained before, so I will not repeat it. Those things that have not been said, I should now say. To be employed by laypeople, or to plow fields and create gardens for laypeople, we should do all the things that need to be done. These things should not be done. To teach the Dharma to laypeople has already been said in the precepts. Messenger: to do errands for laypeople. Practicing the sacred and beneficial Dharma is called the supreme Dharma among people. It can also be called the Dharma that surpasses ordinary people, or the pure Dharma, or the Dharma that enters Nirvana (liberation). This Dharma is practiced by Buddhas, Pratyekabuddhas (solitary Buddhas), and Arhats (liberated beings). This Bhikkhu attained the first Dhyana (state of meditative absorption), and so on, as a beginning. The Bhikkhus discussed it among themselves, and then said to the laypeople: 'There is a Bhikkhu named Buddharakkhita (protected by the Buddha), who has attained the first Dhyana, Dhammarakkhita (protected by the Dharma), who has attained the second Dhyana, Sangharakkhita (protected by the Sangha), who has attained the third Dhyana.' They said this to the laypeople, in order, up to the fourth Dhyana (fourth meditative state), Arhat (one who has attained enlightenment) with the knowledge of the extinction of outflows and the three kinds of wisdom. Whether the laypeople asked or not, the Bhikkhus praised each other in this way. The laypeople made offerings, and (the Bhikkhus') complexions were radiant and joyful, and their strength was abundant. Why? Because these Bhikkhus, having received offerings, ate delicious food, indulged in games, and did not meditate, so their complexions were radiant and joyful.

By the banks of the Vaggumuda River (river in ancient India): these Bhikkhus were dwelling by the banks of the Vaggumuda River, so they were called the Bhikkhus of the Vaggumuda River. The Buddha asked the Bhikkhus: 'Do you dwell here in harmony and happiness?' He told the Bhikkhus:

丘：『汝等四體九孔悉安樂不？』『不以為勞也。』世尊慰喻已，而訶責婆裘河諸比丘：『汝等作如此行，便是大賊。』佛故欲因斷，當來諸比丘勿作此行，是故律本說，佛告諸比丘：『今世有五種大賊。』何謂為五？一者聚集眾多，或一百二百，如是乃至五百人主，劫城聚落、穿逾墻壁，是世間大賊，如是為初。比丘亦復如是，犯突吉羅罪、波夜提，如是展轉乃至犯波羅夷罪，受他供養尊重讚歎叉手禮拜，如是為初。今世有此惡比丘，舍師及同學，而營覓利養得利養，得利養已恣意飲食，身體肥壯氣力充足，共相調戲，或說飲食美味，或說淫慾，或說國土富樂聚落，或說園林、甘美膳，種種思憶言說，談道粗惡，放縱心意不能自制，遂成破戒，受諸信心檀越佈施衣服、飲食、湯藥、臥具、房舍牀蓆，實非釋種子而稱釋種子，非梵行自稱是梵行，受此諸施，是名第一大賊。

善見律毗婆沙卷第十一大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十二

蕭齊外國三藏僧伽跋陀羅譯

「有善比丘，或知修多羅藏，或解阿毗曇藏，或解毗尼藏，不希飲食趣得支命，持戒清凈，或為人說法，威儀具足，令人歡喜，從邑至邑，從國至國，為人敬重佛法興隆，如是比丘光

【現代漢語翻譯】丘（Qiu，人名）問：『你們的四肢和九孔都安樂嗎？』回答：『不覺得疲勞。』世尊（釋迦牟尼佛的尊稱）安慰他們后，呵責婆裘河（Poqiu River，地名）的眾比丘：『你們做出這樣的行為，就是大賊。』佛爲了斷絕這種行為的因，使將來的比丘不要再做這種事，因此律本上說，佛告訴眾比丘：『現世有五種大賊。』什麼是五種呢？第一種是聚集眾多人，或者一百、二百，乃至五百人，劫掠城池村落、穿墻破壁，這是世間的大賊，這是第一種。比丘也像這樣，犯突吉羅罪（dukkhata，輕罪名）、波夜提罪（pacittiya，罪名），這樣輾轉乃至犯波羅夷罪（parajika，斷頭罪），接受他人的供養、尊重、讚歎、合掌禮拜，這是第一種。現世有這種惡比丘，捨棄師父和同學，而去營求利養，得到利養后就恣意飲食，身體肥壯，氣力充足，互相調戲，或者說飲食美味，或者說淫慾，或者說國土富樂的村落，或者說園林、甘美的膳食，種種思憶言說，談論粗惡之道，放縱心意不能自制，於是成為破戒之人，接受那些有信心的施主佈施的衣服、飲食、湯藥、臥具、房舍牀蓆，實際上不是釋迦（Sakya，釋迦族）的後裔卻自稱是釋迦的後裔，不是梵行（brahmacarya，清凈行）卻自稱是梵行，接受這些佈施，這叫做第一大賊。有善良的比丘，或者通曉修多羅藏（sutra pitaka，經藏），或者理解阿毗曇藏（abhidhamma pitaka，論藏），或者理解毗尼藏（vinaya pitaka，律藏），不貪求飲食只求維持生命，持戒清凈，或者為人說法，威儀具足，令人歡喜，從一個村邑到另一個村邑，從一個國家到另一個國家，受人敬重，佛法因此興隆，這樣的比丘就像光一樣。

【English Translation】 Qiu (name) asked: 'Are your four limbs and nine orifices all at peace?' They replied: 'We do not feel weary.' The World-Honored One (a respectful title for Sakyamuni Buddha) comforted them and then rebuked the bhikkhus (monks) of Poqiu River (place name): 'By acting in this way, you are great thieves.' The Buddha, wishing to cut off the cause of this behavior and prevent future bhikkhus from acting in this way, therefore the Vinaya (rules of conduct) states that the Buddha told the bhikkhus: 'In this world, there are five kinds of great thieves.' What are the five? The first is gathering a large number of people, perhaps one hundred, two hundred, or even five hundred, to plunder cities and villages, break through walls, this is a great thief in the world, this is the first. Bhikkhus are also like this, committing dukkata (minor offense), pacittiya (offense), and so on, even to committing parajika (defeat, expulsion from the Sangha), receiving offerings, respect, praise, and folded-hand salutations from others, this is the first. In this world, there are evil bhikkhus who abandon their teachers and fellow students to seek profit and gain. Having obtained profit and gain, they indulge in food and drink, their bodies become fat and strong, and they tease each other. They talk about delicious food and drink, or about lust, or about wealthy and happy villages in the country, or about gardens and delicious meals, thinking and speaking in various ways, discussing coarse and evil paths, indulging their minds and being unable to control themselves, thus becoming breakers of the precepts, receiving clothes, food, medicine, bedding, dwellings, and mats donated by faithful patrons. In reality, they are not descendants of Sakya (the clan of the Buddha) but claim to be descendants of Sakya, they are not practicing brahmacarya (celibacy, pure conduct) but claim to be practicing brahmacarya, receiving these donations, this is called the first great thief. There are good bhikkhus who are either knowledgeable in the sutra pitaka (collection of discourses), or understand the abhidhamma pitaka (collection of philosophical treatises), or understand the vinaya pitaka (collection of monastic rules), not craving food but only seeking to sustain life, upholding the precepts purely, or expounding the Dharma (teachings) for others, with dignified conduct, pleasing people, going from village to village, from country to country, being respected by people, and thus the Buddha's Dharma flourishes, such bhikkhus are like light.

揚佛法。有惡比丘，從善比丘聞受法已，為他講說，言辭柔和音聲清徹，人所樂聞眾共讚譽：『大德善說妙法，從誰稟受？』答言：『我自知之，不從他學。』如是自稱，如來積四阿僧祇劫百千劫，具足諸波羅蜜，勤苦如是得此妙法，而惡比丘因偷此法，求覓利養，是名第二大賊。

「復有大賊，精進比丘持戒具足，或得須陀洹、斯陀含、阿那含乃至阿羅漢，或凡夫比丘持戒清凈，以波羅夷法謗之，憎嫉他行，自稱己是清凈人，如是謗諸賢聖，偷竊聖法，是名第三大賊。

「重物者，如盜戒無異，乃至五摩沙迦盜取，是名重物。佛告諸比丘：『有五種重物，不應與人，僧亦不得與，眾亦不得與，一人亦不得與，若與者得偷蘭遮罪。何謂為五？一者園，二者地，三者鐵物，四者木物，五者土物，以此諸重物，不得妄與人。』佛告諸比丘：『五種不得分，僧眾一人園為初，若分得偷蘭遮罪。』」

法師曰：「分不可分，于蹇陀迦當廣說，今此略說。以取者，以此重物而取白衣意，希望白衣不可與人，而偷取以餉致白衣，佞取其意，此是第四大賊也。以此重物餉致白衣者，名污他家，因污他家得突吉羅罪，應驅出眾。復有比丘，取僧物如己物無異，行用與人得偷蘭遮罪，若以偷心取者，隨宜多少結罪，此

【現代漢語翻譯】現代漢語譯本：弘揚佛法。有惡比丘，從善良的比丘那裡聽聞佛法后，為他人講說，言辭柔和，聲音清澈，人們都喜歡聽，大眾共同讚譽：『大德善於講說美妙的佛法，是從誰那裡學習的？』（惡比丘）回答說：『我自己領悟的，不是從別人那裡學來的。』像這樣自我標榜。如來（Tathagata）積累了四阿僧祇劫（asamkhya-kalpa，極長的時間單位）百千劫，具足各種波羅蜜（pāramitā，到彼岸的方法），如此勤苦才得到這美妙的佛法，而惡比丘卻偷竊此法，用來謀求利益供養，這叫做第二大賊。

『又有大賊，精進的比丘持戒完備，或者證得須陀洹（srota-āpanna，入流者）、斯陀含（sakrdāgāmin，一來者）、阿那含（anāgāmin，不來者）乃至阿羅漢（arhat，無學），或者凡夫比丘持戒清凈，卻用波羅夷法（pārājika，斷頭罪）誹謗他，憎恨嫉妒他人的德行，自稱自己是清凈的人。像這樣誹謗賢聖，偷竊聖法，這叫做第三大賊。

『重物，如同盜戒一樣，即使盜取五摩沙迦（māṣaka，古代重量單位）也算是盜取重物。』佛（Buddha）告訴眾比丘：『有五種重物，不應該給予他人，僧團（sangha）也不得給予，大眾也不得給予，任何一個人都不得給予，如果給予了，就會犯偷蘭遮罪（sthūlātyaya，重罪）。什麼是這五種重物呢？一是園林，二是土地，三是鐵器，四是木器，五是土器。這些重物，不得隨意給予他人。』佛告訴眾比丘：『有五種東西不得分，僧團、大眾、個人、園林為首，如果分了，就會犯偷蘭遮罪。』

法師說：『哪些可以分，哪些不可以分，在《蹇陀迦》（Khandhaka，律藏）中應當詳細說明，這裡只是簡略地說說。』『以取者』，用這些重物來獲取白衣（在家信徒）的歡心，希望白衣不要把這些東西給別人，而偷取這些東西來贈送給白衣，諂媚地獲取他們的歡心，這是第四大賊。用這些重物贈送給白衣，叫做玷污他家，因為玷污他家而犯突吉羅罪（duṣkrta，惡作罪），應該被驅逐出僧團。又有比丘，拿僧團的物品當成自己的東西一樣，隨意使用並給予他人，會犯偷蘭遮罪。如果以偷盜的心取用，根據偷盜的多少來判罪，這是第五大賊。

【English Translation】 English version: Propagating the Buddha's Dharma. There are evil Bhikkhus (monks), who, having heard and received the Dharma from virtuous Bhikkhus, then preach it to others with gentle words and clear voices, pleasing to the ear and praised by the assembly: 'Venerable Sir, you speak the wonderful Dharma well. From whom did you learn it?' They reply: 'I know it myself; I did not learn it from others.' Thus they boast. The Tathagata (Buddha), having accumulated merits for four asamkhya-kalpas (immeasurable eons) and hundreds of thousands of kalpas, fulfilling all the pāramitās (perfections), attained this wonderful Dharma through such diligence. But the evil Bhikkhus steal this Dharma to seek profit and offerings. This is called the second great thief.

'Furthermore, there is a great thief: diligent Bhikkhus who uphold the precepts completely, or who have attained Srota-āpanna (stream-enterer), Sakrdāgāmin (once-returner), Anāgāmin (non-returner), or even Arhat (worthy one); or ordinary Bhikkhus who uphold the precepts purely. Yet, they slander them with Pārājika (defeat) offenses, hating and envying their virtuous conduct, and claiming themselves to be pure. Thus, they slander the virtuous and steal the sacred Dharma. This is called the third great thief.

'Heavy objects are like the precepts against stealing. Even stealing five māṣakas (small weight unit) is considered stealing heavy objects.' The Buddha told the Bhikkhus: 'There are five kinds of heavy objects that should not be given to others. The Sangha (monastic community) should not give them, the assembly should not give them, and no individual should give them. If they are given, one commits a Sthūlātyaya (grave offense). What are these five? First, gardens; second, land; third, iron objects; fourth, wooden objects; fifth, earth objects. These heavy objects should not be given to others recklessly.' The Buddha told the Bhikkhus: 'There are five things that cannot be divided: the Sangha, the assembly, an individual, and gardens as the first. If they are divided, one commits a Sthūlātyaya offense.'

The Dharma Master said: 'What can be divided and what cannot be divided should be explained in detail in the Khandhaka (section of the Vinaya). Here, I will explain it briefly.' 'Taking' means using these heavy objects to please the laity (lay followers), hoping that the laity will not give these things to others, and stealing these things to offer to the laity, flattering them to gain their favor. This is the fourth great thief. Offering these heavy objects to the laity is called defiling their household. Because of defiling their household, one commits a Duṣkrta (wrongdoing) offense and should be expelled from the Sangha. Furthermore, if a Bhikkhu takes the Sangha's property as if it were his own, using it freely and giving it to others, he commits a Sthūlātyaya offense. If he takes it with the intention of stealing, he will be judged according to the amount stolen. This is the fifth great thief.

是名為第五大賊。賊無過此賊，聖利法者，此法極細微，若金銀珍寶亦可偷取，此法不可偷取，是故律本說，聖利法者，而自說有，于身中無聖利法，自言聖利法已在我身。」

問曰：「此無離本處，云何名為賊？」

答曰：「不能得名為賊。何以故？為因空誑妄語，而得大利養故，以方便取之。是故律本說，佛告諸比丘：『盜取人飲食者，此亦名大賊。』何以故？以無實故假名有實，言：『我是阿羅漢。』聖法在他，而假偷在己。譬如獵師欲殺群鹿，若以人形往者，鹿見必走，以方便故，以草木纏身，身非草木，而現示是草木形，諸群鹿見者謂之草木，而來就之，即殺取。比丘亦復如是，非阿羅漢，假示是阿羅漢，現阿羅漢相，信心檀越謂是真實，以肴膳飲食而供養之，亦如獵師假形謀鹿，如此比丘假形謀取諸檀越飲食，是故律本中偈讚：

「『外袈裟繞頸，　　內行不凈法，　　已行惡法故，　　死即墮地獄。　　鐵丸熱光炎，　　寧可吞取死，　　若有破戒者，　　不應吞信施。』

「外袈裟繞頸者，以袈裟纏置肩上，此是外取聖表式，內空無所有。譬如畫器內盛臭物，如此之虛假，定無一可取。惡比丘亦復如是。第二偈者，何以如來作如是說：『寧吞鐵火丸，而不吞檀越供養施食

【現代漢語翻譯】現代漢語譯本：這是名為第五大賊。沒有比這更大的賊了，聖利法（Shengli Law，指聖者的利益之法）這種法非常精妙細微，金銀珍寶還可以偷取，但聖利法是無法偷取的。因此律本上說，聖利法本不在自身，卻自稱擁有，自身中沒有聖利法，卻說聖利法已經在自己身上。

問：『這種沒有離開原本的地方，為什麼稱作賊呢？』

答：『不能不稱其為賊。為什麼呢？因為用虛假的謊言，而獲得巨大的供養，用方便的手段獲取。所以律本上說，佛告訴眾比丘：『盜取他人飲食的人，這也叫做大賊。』為什麼呢？因為沒有真實的德行卻假裝有，說：『我是阿羅漢（Arahan，已證得涅槃的聖者）。』聖法在他人那裡，卻假裝偷到自己這裡。譬如獵人想要獵殺鹿群，如果以人的形象前往，鹿見到必定逃跑，所以用方便的手段，用草木纏繞身體，身體不是草木，卻顯示出草木的形狀，鹿群見到后以為是草木，就靠近過來，獵人就殺掉它們。比丘也是這樣，不是阿羅漢，卻假裝是阿羅漢，顯現阿羅漢的相貌，有信心的施主們以為是真的，就用美味的飲食來供養他，也像獵人假裝成草木來欺騙鹿一樣，這樣的比丘假裝成聖者來騙取施主們的飲食，所以律本中的偈頌讚嘆說：

『外表袈裟繞頸項，內心行為不乾淨，已經做了惡事，死後就會墮入地獄。寧可吞下燒紅的鐵丸，被燒死，如果是有破戒的人，不應該吞食信徒的供養。』

『外表袈裟繞頸項』，是用袈裟纏繞在肩上，這是從外表上獲取聖者的表象，內心空空如也，什麼都沒有。譬如畫出來的器皿，裡面盛放著臭的東西，這樣的虛假，一定沒有一點可以取用的。惡比丘也是這樣。第二首偈頌，為什麼如來說這樣的話：『寧可吞下燒紅的鐵丸，也不要吞食施主的供養飲食？』

【English Translation】 English version: This is called the fifth great thief. There is no thief greater than this. Shengli Law (Shengli Law, referring to the law of benefit for the saints), this law is extremely subtle and minute. Gold, silver, and jewels can still be stolen, but this Shengli Law cannot be stolen. Therefore, the Vinaya says that one does not possess Shengli Law but claims to have it, one does not have Shengli Law within oneself but says that Shengli Law is already within oneself.

Question: 'This one who has not left his original place, why is he called a thief?'

Answer: 'He cannot but be called a thief. Why? Because he uses false lies to obtain great offerings, obtaining them through expedient means. Therefore, the Vinaya says that the Buddha told the Bhikkhus: 'One who steals the food of others is also called a great thief.' Why? Because he pretends to have real virtues when he does not, saying: 'I am an Arahan (Arahan, a saint who has attained Nirvana).' The holy Dharma is with others, but he pretends to have stolen it for himself. For example, a hunter wants to kill a herd of deer. If he goes in human form, the deer will surely run away. So he uses expedient means, wrapping his body with grass and trees. His body is not grass or trees, but he shows the shape of grass and trees. The herd of deer sees it and thinks it is grass and trees, and comes close, and the hunter kills them. The Bhikkhu is also like this. He is not an Arahan, but he pretends to be an Arahan, showing the appearance of an Arahan. Believers and donors think it is real, and offer him delicious food. It is like a hunter pretending to be grass and trees to deceive the deer. Such a Bhikkhu pretends to be a saint to deceive the donors of food. Therefore, the verse in the Vinaya praises:

'Outwardly, the kasaya (kasaya, monastic robe) wraps the neck, inwardly, the practice is impure. Having committed evil deeds, one will fall into hell after death. It is better to swallow hot iron balls and die than for one who has broken the precepts to swallow the offerings of believers.'

'Outwardly, the kasaya wraps the neck' means wrapping the kasaya around the shoulders. This is to outwardly obtain the appearance of a saint, but the heart is empty and has nothing. It is like a painted vessel filled with smelly things. Such falsehood has nothing that can be taken. The evil Bhikkhu is also like this. In the second verse, why did the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) say this: 'It is better to swallow hot iron balls than to swallow the food offered by donors?'

。』何以故？吞鐵火丸肝腸爛死，不以此因緣墮于地獄，是故作如是說。訶責婆裘比丘已，告諸比丘，說戒時作如是言：『若比丘空誑妄語為初。』佛結第四波羅夷堅已，複次隨結，除增上慢者。如是佛已為比丘說隨結已，于隨結中，不見謂為已見者，以慧眼不見阿羅漢想，而謂已見，如是未至謂至，未得謂得。未得句者，以道諦未得。作真實者，以慧眼覆見真實。增上慢者，作是言：『我已得聖利法。』于中生慢，或言過慢，或言增慢，自念言：『我于阿羅漢法，我已作之。』云何慢？以舍摩陀毗婆舍那力故，煩惱暫住，是名為慢，若后見欲境，煩惱便起，唯此人不犯。」

問曰：「何人起慢？何人不起慢？」

「聲聞羅漢不起慢，既得道果，一切諸煩惱滅故，以慧眼覆觀，無有未得謂得狐疑。」

「云何狐疑？」

「我得須陀洹、斯陀含、阿那含為初，如是於四道果慢不起，復不起慢于破戒人。云何不起？于聖利法無有分故。如禪人好眠為事，此人不起。起慢人者，先持戒具足而入禪定，得禪定已，未分別名色，始入毗婆舍那，三想具足心絕勇猛，或得舍摩陀，或二十年或三十年中不起，因勇猛行毗婆舍那力故，自念言：『我得須陀洹道、斯陀含、阿那含。』增上慢如是，若能善持舍摩

【現代漢語翻譯】現代漢語譯本：『為什麼呢？』吞下鐵火丸，肝腸爛死，不會因為這個因緣墮入地獄，所以才這樣說。呵斥了婆裘（Bhikkhu）比丘后，告訴眾比丘，說戒時這樣說：『如果比丘以空虛的謊言作為開始。』佛陀制定了第四條波羅夷（Pārājika，斷頭罪）后，又再次隨之制定，排除了增上慢的人。像這樣佛陀已經為比丘們說了隨結之後，在隨結中，沒有看見卻說已經看見的人，用慧眼沒有看見阿羅漢（Arhat，已證悟者）的境界，卻說已經看見，像這樣未達到卻說已達到，未得到卻說已得到。未得到句，是指以道諦（Magga-sacca，通往解脫的真理）沒有得到。作真實的人，用慧眼覆蓋看見真實。增上慢的人，這樣說：『我已經得到了聖利法。』在其中產生慢，或者說過慢，或者說增慢，自己想：『對於阿羅漢的法，我已經做到了。』什麼是慢呢？因為舍摩陀（Samatha，止禪）和毗婆舍那（Vipassanā，觀禪）的力量，煩惱暫時停止，這叫做慢，如果之後看見欲境，煩惱便會生起，只有這種人才不犯戒。」，

問道：『什麼人會生起慢？什麼人不會生起慢？』

『聲聞阿羅漢不會生起慢，既然已經得到道果，一切諸煩惱都已滅盡，用慧眼覆蓋觀察，沒有未得到卻說已得到的狐疑。』

『什麼是狐疑？』

『我得到了須陀洹（Sotāpanna，入流者）、斯陀含（Sakadāgāmi，一來者）、阿那含（Anāgāmi，不還者）作為開始，像這樣對於四道果慢不會生起，也不會對破戒的人生起慢。為什麼不會生起？因為對於聖利法沒有份。像禪修者以好好睡覺為事，這種人不會生起慢。會生起慢的人，先持戒具足而入禪定，得到禪定后，沒有分別名色，剛開始進入毗婆舍那，三想具足，內心絕頂勇猛，或者得到舍摩陀，或者二十年或三十年中不起，因為勇猛地修行毗婆舍那的力量，自己想：『我得到了須陀洹道、斯陀含、阿那含。』增上慢就是這樣，如果能夠好好地保持舍摩陀。

【English Translation】 English version: 'Why is that? Swallowing an iron ball of fire, the liver and intestines rot and die, but this cause does not lead to falling into hell, therefore it is said as such.' After rebuking Bhikkhu (monk)婆裘, he told the Bhikkhus, saying when reciting the precepts: 'If a Bhikkhu begins with empty, false speech.' After the Buddha established the fourth Pārājika (expulsion offense)波羅夷, he further established subsequent ones, excluding those with conceit. Thus, after the Buddha had spoken of the subsequent precepts for the Bhikkhus, among the subsequent precepts, those who have not seen but claim to have seen, who do not see the state of an Arhat (one who has attained enlightenment)阿羅漢 with the eye of wisdom, but claim to have seen it, thus claiming to have reached what has not been reached, claiming to have attained what has not been attained. The phrase 'not attained' refers to not having attained the Magga-sacca (Truth of the Path)道諦. Those who act truthfully, covering and seeing the truth with the eye of wisdom. Those with conceit say: 'I have already attained the sacred benefit of the Dharma.' In this, they generate conceit, or excessive conceit, or increased conceit, thinking to themselves: 'Regarding the Dharma of an Arhat, I have already done it.' What is conceit? Because of the power of Samatha (tranquility meditation)舍摩陀 and Vipassanā (insight meditation)毗婆舍那, afflictions temporarily cease, this is called conceit. If one later sees objects of desire, afflictions will arise, only this person does not violate the precept.'

Asked: 'Who generates conceit? Who does not generate conceit?'

'A Śrāvakārhant (Arhat disciple)聲聞羅漢 does not generate conceit, since having attained the fruit of the path, all afflictions are extinguished, observing with the eye of wisdom, there is no doubt of claiming to have attained what has not been attained.'

'What is doubt?'

'I have attained Sotāpanna (stream-enterer)須陀洹, Sakadāgāmi (once-returner)斯陀含, Anāgāmi (non-returner)阿那含 as a beginning, thus conceit does not arise regarding the four fruits of the path, nor does conceit arise towards those who have broken the precepts. Why does it not arise? Because they have no share in the sacred benefit of the Dharma. Like a meditator who makes good sleep their business, this person does not generate conceit. Those who generate conceit are those who first uphold the precepts completely and enter into meditation, having attained meditation, without distinguishing name and form, just beginning to enter Vipassanā, with the three thoughts complete, the mind is extremely courageous, or having attained Samatha, not arising for twenty or thirty years, because of the power of courageously practicing Vipassanā, they think to themselves: 'I have attained the path of Sotāpanna, Sakadāgāmi, Anāgāmi.' Such is conceit, if one can well maintain Samatha.

陀，非但二十三十年，乃至八十年百年煩惱不起。是以生增上慢言：『我得阿羅漢。』是故如來除增上慢，不入空誑妄語聖利法。」

答曰：「言禪定解脫三昧入空慧眼，如是禪定為初。一切諸法，是名為聖利法。惡比丘以此法為己有，或以己身現為法，有聖利滿足見者，世間過世間，用慧知諸法，如肉眼見無異。慧眼者，三知也。」

問曰：「慧與眼為一為異？」

答曰：「一也，慧即眼，眼即慧。」

問曰：「若爾者，何不直言慧？何須言眼，亦不須言慧？」

答曰：「不然，所以如眼不異，故名慧眼。過人法向男女說者，此是指示說處也，非天、梵、魔，亦非夜叉、餓鬼、畜生。我如是知、如是見者，此說其因緣，知如是見如是，禪定為初，如是見如是我知。若撿挍若不撿挍者，此令人知已得罪也，當時說已得波羅夷罪。已得竟，或有撿挍或不撿挍，自向他說。是故律本說，或撿挍或不撿挍。」

「云何撿挍？」

「問長老：『何時得禪定解脫三昧三道耶？』如是方便問已，或問長老：『得三想苦空無我，或以三昧得之？或非三昧或毗婆舍那得也？或以色或以無色？或以內色或以外色？何時得也？為朝得為中得為暮得？』復問處：『何處得也？為樹下、為阿蘭若、

【現代漢語翻譯】現代漢語譯本：佛陀說，不僅僅是二十年、三十年，乃至八十年、一百年不起煩惱。因此產生增上慢，說：『我已證得阿羅漢。』所以如來去除增上慢，不陷入虛假的、欺騙性的、不符合聖法的利益之中。」

回答說：『所說的禪定、解脫、三昧（Samadhi，專注）進入空性智慧之眼，這樣的禪定是基礎。一切諸法，這被稱為聖法的利益。惡比丘用這種法來標榜自己，或者用自己的身體來顯示這種法，有聖法的利益滿足的見解的人，在世間和超越世間，用智慧瞭解諸法，就像肉眼看見一樣沒有區別。慧眼，就是三種智慧。』

問：『智慧和眼睛是一樣還是不一樣？』

答：『是一樣的，智慧就是眼睛，眼睛就是智慧。』

問：『如果是這樣，為什麼不直接說智慧？為什麼需要說眼睛，也不需要說智慧？』

答：『不是這樣的，因為像眼睛一樣沒有差別，所以叫做慧眼。向超過常人的男女說這種法，這是指示說法的對象，不是天（Deva，天神）、梵（Brahma，梵天）、魔（Mara，魔羅），也不是夜叉（Yaksa，夜叉）、餓鬼（Preta，餓鬼）、畜生。』『我這樣知道、這樣看見』，這是說其中的因緣，知道是這樣，看見是這樣，以禪定為基礎，這樣看見，這樣我知道。『如果檢查或者不檢查』，這是讓人知道已經犯了罪，當時說了就已經犯了波羅夷罪（Parajika，斷頭罪）。已經犯了罪，或者有人檢查，或者沒有人檢查，自己向別人說。所以律本上說，『或者檢查，或者不檢查。』

『怎樣檢查？』

『問長老：『什麼時候得到禪定、解脫、三昧、三道？』這樣方便地問了之後，或者問長老：『得到三想（苦、空、無我），或者用三昧得到？或者不是用三昧，而是用毗婆舍那（Vipassana，內觀）得到？或者用色界（Rupa-dhatu，色界）或者用無色界（Arupa-dhatu，無色界）？或者用內色或者用外色？什麼時候得到？是早上得到、中午得到還是晚上得到？』再問地點：『在哪裡得到？是在樹下、還是在阿蘭若（Aranya，寂靜處）、

【English Translation】 English version: The Buddha said, 'It is not only twenty or thirty years, but even eighty or a hundred years without the arising of afflictions. Therefore, they generate increased pride, saying, 'I have attained Arhatship (Arahat, one who has attained Nirvana).' Therefore, the Tathagata (another name for the Buddha) eliminates increased pride, not entering into false, deceptive, and unbeneficial practices that are not in accordance with the sacred Dharma (teachings).'

The answer is: 'What is spoken of as Samadhi (concentration), liberation, and entering the eye of emptiness wisdom, such Samadhi is the foundation. All Dharmas (teachings), this is called the benefit of the sacred Dharma. Evil Bhikkhus (monks) use this Dharma to boast about themselves, or use their own bodies to display this Dharma. Those who have the view of being satisfied with the benefits of the sacred Dharma, in the world and beyond the world, use wisdom to understand all Dharmas, just like seeing with the physical eye without any difference. The eye of wisdom is the three kinds of knowledge.'

The question is: 'Are wisdom and the eye the same or different?'

The answer is: 'They are the same; wisdom is the eye, and the eye is wisdom.'

The question is: 'If that is the case, why not directly say wisdom? Why is it necessary to say eye, and why is it not necessary to say wisdom?'

The answer is: 'It is not like that, because it is like the eye without difference, therefore it is called the eye of wisdom. Speaking this Dharma to men and women who are beyond ordinary people, this is to indicate the object of speaking the Dharma, not Devas (gods), Brahma (the creator god), Mara (the demon), nor Yakshas (nature spirits), Pretas (hungry ghosts), or animals.' 'I know it like this, I see it like this,' this is to speak of the causes and conditions within it, knowing it is like this, seeing it is like this, with Samadhi as the foundation, seeing it like this, I know it like this. 'If inspecting or not inspecting,' this is to let people know that they have already committed a crime, and at that time, speaking it has already committed the Parajika (defeat) offense. Having already committed the offense, either someone inspects it or no one inspects it, they themselves tell others. Therefore, the Vinaya (monastic rules) says, 'Either inspecting or not inspecting.'

'How to inspect?'

'Ask the elder: 'When did you attain Samadhi, liberation, Samadhi, and the three paths?' After asking in this convenient way, or ask the elder: 'Did you attain the three perceptions (suffering, emptiness, no-self), or did you attain it with Samadhi? Or did you not attain it with Samadhi, but with Vipassana (insight meditation)? Or with the Rupa-dhatu (realm of form) or with the Arupa-dhatu (formless realm)? Or with internal form or with external form? When did you attain it? Did you attain it in the morning, at noon, or in the evening?' Then ask about the location: 'Where did you attain it? Was it under a tree, or in an Aranya (secluded place),'

為空閑得耶？』問已復問：『若煩惱已滅，去幾余有幾？以何道滅之？以須陀洹道，為斯陀含道？於一一道中，汝得何法？』若有比丘得過人法，而一一答言。若不得者，問已迷亂不能自答。若人得者，現法如在手掌無異，日時處所皆一一答之，或白日或夜。若答已復問：『四道果中汝已何道？殺幾煩惱？』答者一一悉著者，復問：『汝得何法？』為得須陀洹、斯陀含？若答悉著者，若有小小異者，即不信。何以故？若有智慧聰明比丘，從師稟受一一句義，不得謬亂。復作余問：『初入云何？』若答不著，即聖利滿足，汝不得也而驅出，若答言：『入聖道著，久于戒定慧中，無有懈怠精勤不退，於四供養心無染著，譬如虛空。』若如此比丘說而同合，如大河水與鹽牟那水相合無異，是故佛為聲聞弟子說涅槃道，於一一說中無有謬錯，是故以種種問難怖之，若不怖者，是愛盡比丘，如霹靂著身，亦無恐怖，若有恐怖，則非阿羅漢；若不恐怖，一毛不豎，如師子王，此比丘若說聖利法善者，王及諸大臣有供養者，皆悉堪受。惡比丘者破戒也，比丘有戒者善比丘也。令人知我者，以噁心而假現聖利，無有實想，得波羅夷。已樂自令凈者，自念言：『我已得波羅夷罪，我今云何得凈也？』如來所以結戒，比丘犯波羅夷罪，于天

禪定解脫智慧住樂道者，皆悉障礙不復得。如律本中說半偈：

「『沙門不持戒，　　死必入地獄。』

「若於比丘中戒不具足，還作白衣、優婆塞、沙彌戒、持五戒清信士，如此于涅槃道無有障礙，是故於白衣相凈。是故破戒比丘樂凈者，還作沙彌及白衣清信士。是故律本中說，樂欲得凈。我不知言知、不見言見，我空誑妄語，空誑妄語者，此無義語也，依止前三波羅夷，若人得此罪，名為波羅夷。」

法師曰：「此句易可解耳。我樂靜者，此是略說現聖利法，以不廣說而增其罪。又有異義，以方便令人得知，入禪定者，入第一禪定、第二、第三、第四禪定，慈悲禪定、不凈觀禪定、阿那波那禪定、聖人禪、凡夫禪悉入。是故律本中說，入禪定為初，若如是說，得波羅夷，言我已離煩惱、離欲、斷、不復生，得罪如前所說。若言我入三昧得道，發語知者，已得波羅夷罪。或言我得智慧，或言得三達智，或言得三十七菩提黨法，得初力、得善作、得八聖道法，如是皆得波羅夷罪。我離欲如是為初，此是須陀洹道，以第三道離瞋恚欲，以第四道離愚癡，是故律本中說，我已離欲，若如是說，得波羅夷罪。

「或言六通中我一一已得，亦得波羅夷罪。若言我前世已得六通，我今欲得，如此不得重罪。

【現代漢語翻譯】現代漢語譯本：對於那些以禪定、解脫、智慧為樂，並以此為道的人，如果他們破戒，這些都會成為障礙，使他們無法證得涅槃。正如律本中所說的一半偈頌：『沙門（出家修行的人）不持戒，死後必定墮入地獄。』如果比丘（出家男子）的戒律不圓滿，可以還俗成為白衣（在家居士）、優婆塞（男居士）、沙彌（未成年出家男子），或者受持五戒的清信士（在家信徒），這樣在通往涅槃的道路上就沒有障礙，因此對於白衣的身份應當保持清凈。所以，破戒的比丘如果希望保持清凈，就應當還俗成為沙彌或白衣清信士。因此，律本中說，樂於得到清凈。如果我說我不知卻說知，不見卻說見，我就是在說空虛的謊言，說空虛謊言的人，說的是沒有意義的話。依據前面三種波羅夷（斷頭罪），如果有人犯了這些罪，就被稱為波羅夷。』法師說：『這句話很容易理解。我說我樂於清靜，這是簡略地說示現聖利之法，因為沒有詳細說明而增加了罪過。還有另一種解釋，是爲了方便讓人明白，入禪定的人，包括入第一禪定、第二禪定、第三禪定、第四禪定，慈悲禪定、不凈觀禪定、阿那波那禪定（數息觀），聖人的禪定，凡夫的禪定，都包括在內。因此，律本中說，入禪定是開始，如果這樣說，就犯了波羅夷罪，如果說我已經脫離煩惱、脫離慾望、斷除（輪迴）、不再受生，所得的罪過如前所說。如果說我入三昧（禪定）得道，並且讓能理解的人知道，就已經犯了波羅夷罪。或者說我得到了智慧，或者說得到了三達智（宿命通、天眼通、漏盡通），或者說得到了三十七菩提黨法（三十七道品），得到了初力（信力等五力之首），得到了善作（如理作意），得到了八聖道法（八正道），這樣都犯了波羅夷罪。我說我脫離了慾望是開始，這是須陀洹道（預流果），以第三道脫離嗔恚的慾望，以第四道脫離愚癡，因此律本中說，我已經脫離慾望，如果這樣說，就犯了波羅夷罪。或者說六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）中我一一已經得到，也犯了波羅夷罪。如果說我前世已經得到六通，我今生想要得到，這樣不會得到重罪。』

【English Translation】 English version: For those who delight in meditation, liberation, and wisdom, and take this as their path, if they break the precepts, these will become obstacles, preventing them from attaining Nirvana. As the half-verse says in the Vinaya (rules of monastic discipline): 'A Shramana (wandering ascetic) who does not uphold the precepts will surely fall into hell after death.' If a Bhikshu's (ordained monk) precepts are not complete, he can return to lay life as a white-robed person (layperson), an Upasaka (male lay devotee), a Shramanera (novice monk), or a lay devotee who upholds the five precepts, in this way there will be no obstacles on the path to Nirvana, therefore one should maintain purity in the state of a layperson. Therefore, a Bhikshu who has broken the precepts and desires to remain pure should return to being a Shramanera or a white-robed lay devotee. Therefore, the Vinaya says, be happy to obtain purity. If I say I know when I do not know, or say I see when I do not see, I am speaking empty lies, and one who speaks empty lies speaks meaningless words. Based on the first three Parajikas (defeat, expulsion offenses), if someone commits these offenses, they are called Parajika.' The Dharma Master said: 'This sentence is easy to understand. When I say I delight in quietude, this is a brief explanation of showing the benefits of the holy path, and the sin is increased because it is not explained in detail. There is another explanation, to make it easier for people to understand, those who enter meditation, including entering the first Dhyana (meditative state), the second, third, and fourth Dhyanas, loving-kindness meditation, impurity meditation, Anapanasati (mindfulness of breathing), the meditation of the saints, and the meditation of ordinary people, are all included. Therefore, the Vinaya says, entering meditation is the beginning, if you say this, you commit a Parajika offense, if you say I have already escaped from afflictions, escaped from desires, cut off (rebirth), and will no longer be born, the sins obtained are as previously stated. If you say I have entered Samadhi (meditative concentration) and attained the path, and let those who can understand know, you have already committed a Parajika offense. Or if you say I have obtained wisdom, or obtained the Three Vidyas (knowledge of past lives, divine eye, extinction of outflows), or obtained the Thirty-Seven Limbs of Enlightenment (thirty-seven factors conducive to enlightenment), obtained the first power (the power of faith, the first of the five powers), obtained skillful action (appropriate attention), obtained the Eightfold Noble Path (eight aspects of the path), in this way you all commit a Parajika offense. When I say I have escaped from desire is the beginning, this is the path of a Stream-enterer (Srotapanna), with the third path escaping from the desire of anger, with the fourth path escaping from ignorance, therefore the Vinaya says, I have already escaped from desire, if you say this, you commit a Parajika offense. Or if you say I have obtained each of the Six Supernormal Powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, extinction of outflows), you also commit a Parajika offense. If you say I have already obtained the Six Supernormal Powers in a previous life, and I want to obtain them in this life, you will not receive a heavy punishment.'

或言我得四辯犯重。或言我入滅盡三昧不犯重。何以故？滅盡三昧，非聖人定、非凡人定，若有人疑，是阿那含、阿羅漢，令人知我如是，令人知人即知。又言我已從迦葉佛時得須陀洹道，不犯重罪，何以故？如來以今世結戒，不為過去世。又言過去世入三昧亦如是。」

法師曰：「空誑妄語罪相已結定，今至有三轉，取第一禪為初，乃至離五蓋一，此是第一轉。第二轉取第二定為初，第三轉取第三定為初，我如是入如是定，如是起如是作，已如是通達無礙，有如是說，悉得重罪。」

法師曰：「妄語有三種。何謂為三？一者自念言：『我今欲妄語。』二者開口成妄語，三者妄語已自念言：『我已妄語。』是名三種妄語。復有妄語，初念言：『我今妄語。』臨發言而實語，不成妄語，如此不得重罪。復有妄語，我欲禪發言而禪，我欲入定，如此不犯重。復有妄語，初發思妄語，發口言妄語，語已妄語，如此三相具足，是妄語是為真實妄語。」

法師曰：「若如此不成妄語。何以故？心心起滅如一剎那，前心非後心，後心非前心，是故一心不具足三相。」

答曰：「不爾，所以如來結戒，心心相續如一無異，是故犯重。」

問曰：「三相何者為正？」

答曰：「初發為正。」

【現代漢語翻譯】現代漢語譯本有人說：『我得了四種辯才（catu-patisambhidā-ñāna），犯了重罪。』有人說：『我進入滅盡三昧（nirodha-samāpatti），不犯重罪。』為什麼呢？滅盡三昧，不是聖人的禪定，也不是凡人的禪定。如果有人懷疑，是阿那含（anāgāmin，不還者）、阿羅漢（arhat，應供），令人知道我就是這樣，令人知道那個人也就知道了。又說：『我已從迦葉佛（Kāśyapa Buddha）時得到須陀洹道（srota-āpanna），不犯重罪。』為什麼呢？如來（Tathāgata）以今世結戒，不是爲了過去世。又說過去世入三昧（samādhi）也是這樣。

法師說：『虛空誑妄語的罪相已經確定，現在至於有三種轉變，取第一禪（prathama dhyāna）為開始，乃至離開五蓋（pañca nivarana）之一，這是第一轉。第二轉取第二定（dvitīya dhyāna）為開始，第三轉取第三定（tritīya dhyāna）為開始，我這樣進入這樣的禪定，這樣起來這樣作為，已經這樣通達無礙，有這樣說的，都得到重罪。』

法師說：『妄語有三種。哪三種呢？一是自己心裡想：『我現在想要說妄語。』二是開口說成了妄語，三是說了妄語后自己心裡想：『我已經說了妄語。』這叫做三種妄語。還有一種妄語，最初心裡想：『我現在要說妄語。』臨到要說的時候卻說了實話，沒有構成妄語，這樣不會得到重罪。還有一種妄語，我想要說禪（dhyāna）卻說了禪，我想要入定（samādhi），這樣不犯重罪。還有一種妄語，最初發起想說妄語，開口說了妄語，說完後心里想說了妄語，這樣三種相都具備，是妄語，是真實的妄語。』

法師說：『如果這樣不能構成妄語。為什麼呢？心念的生起和滅去就像一個剎那（ksana），前一個心念不是后一個心念，后一個心念不是前一個心念，所以一個心念不具備三種相。』

回答說：『不是這樣的，所以如來（Tathāgata）結戒，心念的相續就像一個沒有差異，所以犯重罪。』

問：『三種相哪一種是正確的？』

答：『最初發起的是正確的。』

【English Translation】 English version Some say: 'I have attained the four kinds of eloquence (catu-patisambhidā-ñāna), and have committed a grave offense.' Some say: 'I have entered the cessation attainment (nirodha-samāpatti), and have not committed a grave offense.' Why is that? The cessation attainment is neither the samādhi of a sage nor the samādhi of an ordinary person. If someone doubts, it is an Anāgāmin (anāgāmin, Non-Returner) or an Arhat (arhat, Worthy One), causing others to know that I am like this, causing others to know that person as well. Furthermore, they say: 'I have already attained the path of a Stream-enterer (srota-āpanna) from the time of Kāśyapa Buddha (Kāśyapa Buddha), and have not committed a grave offense.' Why is that? The Tathāgata (Tathāgata) establishes precepts for the present life, not for the past life. Furthermore, they say that entering samādhi (samādhi) in the past life is also like this.'

The Dharma Master said: 'The offense of empty, deceitful speech has already been determined. Now, as for the three transformations, taking the first dhyāna (prathama dhyāna) as the beginning, up to the abandonment of one of the five hindrances (pañca nivarana), this is the first transformation. The second transformation takes the second samādhi (dvitīya dhyāna) as the beginning, and the third transformation takes the third samādhi (tritīya dhyāna) as the beginning. I enter such samādhi in this way, arise in this way, act in this way, and have thus penetrated without obstruction. If there are such statements, all incur a grave offense.'

The Dharma Master said: 'There are three kinds of false speech. What are the three? First, one thinks to oneself: 'I now want to speak falsely.' Second, one opens one's mouth and speaks falsely. Third, after speaking falsely, one thinks to oneself: 'I have already spoken falsely.' These are called the three kinds of false speech. There is also a kind of false speech where one initially thinks: 'I now want to speak falsely.' But when it comes to speaking, one speaks the truth, and it does not constitute false speech. In this case, one does not incur a grave offense. There is also a kind of false speech where I want to speak of dhyāna (dhyāna) but speak of dhyāna, or I want to enter samādhi (samādhi). In this case, one does not commit a grave offense. There is also a kind of false speech where one initially intends to speak falsely, opens one's mouth and speaks falsely, and after speaking, thinks that one has spoken falsely. When these three aspects are complete, it is false speech, it is truly false speech.'

The Dharma Master said: 'If it is like this, it does not constitute false speech. Why is that? The arising and ceasing of thoughts are like a single moment (ksana). The previous thought is not the subsequent thought, and the subsequent thought is not the previous thought. Therefore, a single thought does not possess the three aspects.'

The answer is: 'It is not like that. Therefore, the Tathāgata (Tathāgata) establishes precepts, and the continuity of thoughts is like one without difference. Therefore, one commits a grave offense.'

The question is: 'Which of the three aspects is correct?'

The answer is: 'The initial intention is correct.'

法師曰：「我今斷說，何者得罪？言我今正得者，即得罪，若言曾得、欲得不犯重，此三轉品竟。欲說者，我欲說第一禪定，后發語我入第二禪定，此是語誤，第三、第四禪定亦如是誤，悉犯重罪。何以故？為其地故。如言我欲舍僧，而誤舍法，我欲舍法，誤言舍佛，戒亦即失，今空誑妄語小小有異。」

問曰：「何謂為異？」

答曰：「舍戒雖現身相，戒亦不去，要鬚髮語而失。若向人說我得道人，未即解語，良久方解，不即知故不犯，不犯重得偷蘭遮罪。又有比丘向人說，此人亦不知禪想，亦未曾得禪，不解禪義，隨世間語禪定而已。若比丘說，此人聞已言：『此比丘已得禪定、已入禪定。』若如是知者，即犯重罪，欲說品竟。次方便轉者，隨律文句解說，而向白衣說者，言若人受檀越飲食衣服房舍湯藥者得阿羅漢，以方便不自說名字故，犯偷蘭遮罪，若檀越不解語犯突吉羅罪。」

法師曰：「如是種種方便，欲令人解，罪相輕重，汝自當知。我今說無罪者，除增上慢者無罪，不欲向人說、誤說無罪，實得、向、同意說不犯，最初未制戒婆裘河比丘不犯，顛狂、心亂不犯，此因緣本起從身心口，此是性罪。受者，樂受。」

法師曰：「此是律本所說，今次隨結。」

法師曰：

【現代漢語翻譯】現代漢語譯本法師說：『我現在斷言，什麼情況下會構成犯罪？如果說我現在已經證得，那就構成犯罪。如果說曾經證得、將要證得，則不犯重罪。這三種情況的轉變就結束了。如果想要說我想要進入第一禪定（Dhyana），之後說成我進入了第二禪定，這是口誤。第三禪定、第四禪定也同樣是口誤，都犯重罪。為什麼呢？因為禪定的層次不同。比如，我說我想要捨棄僧團（Sangha），卻誤說成捨棄佛法（Dharma）；我說我想要捨棄佛法，卻誤說成捨棄佛（Buddha），戒律也就失去了。現在，空誑妄語（empty false speech）在程度上略有不同。』問：『什麼叫做不同？』答：『捨棄戒律雖然顯現出身相，但戒律並不會因此失去，必須要通過語言表達才會失去。如果對人說我已證得聖道（Arhat），對方沒有立刻理解，過了很久才理解，因為沒有立刻理解，所以不犯重罪，但犯偷蘭遮罪（Sthulanacchaya）。又有比丘（Bhikshu）對人說，這個人既不知道禪想，也未曾證得禪定，不理解禪定的含義，只是隨順世俗的說法談論禪定而已。如果比丘說，這個人聽了之後說：「這位比丘已經證得禪定、已經進入禪定。」如果像這樣明知故犯，就犯重罪。想要說品就結束了。接下來是方便轉變，按照律文的字句解釋，而對在家居士（Upasaka）說，如果有人接受施主（Danapati）的飲食、衣服、房舍、湯藥，就能證得阿羅漢（Arhat），因為用方便法門不直接說自己的名字，所以犯偷蘭遮罪。如果施主不理解這種說法，則犯突吉羅罪（Dukkata）。』法師說：『像這樣種種方便，想要讓人理解，罪行的輕重，你們自己應當知道。我現在說沒有罪的情況，除了增上慢（Adhimana）的人沒有罪，不想對人說、誤說沒有罪，確實證得、向同意的人說不犯，最初未制定戒律時婆裘河（Bāhuka）比丘不犯，顛狂、心亂不犯，這些因緣的產生都源於身、心、口，這是性罪（Prakriti-silam）。受戒的人，樂於接受。』法師說：『這是律本所說的，現在接下來隨事結罪。』法師說：

【English Translation】 English version The Dharma Master said: 'Now I will definitively speak, under what circumstances does one commit an offense? If one says, 'I have now attained,' then one commits an offense. If one says, 'I once attained,' or 'I will attain,' one does not commit a grave offense. This concludes the three types of transformations. If one intends to say, 'I wish to enter the first Dhyana (禪定),' but later says, 'I have entered the second Dhyana,' this is a verbal mistake. The third and fourth Dhyanas are similarly mistaken, all of which constitute grave offenses. Why? Because of the different levels of Dhyana. For example, if I say, 'I wish to renounce the Sangha (僧團),' but mistakenly say, 'I renounce the Dharma (佛法)'; if I say, 'I wish to renounce the Dharma,' but mistakenly say, 'I renounce the Buddha (佛),' then the precepts are lost. Now, empty false speech (空誑妄語) is slightly different in degree.' Question: 'What is meant by 'different'?' Answer: 'Renouncing the precepts, although manifesting in bodily form, does not cause the precepts to be lost; it is necessary to express it verbally to lose them. If one says to someone, 'I have attained the path of an Arhat (阿羅漢),' and the person does not immediately understand, but understands after a long time, because they did not understand immediately, one does not commit a grave offense, but commits a Sthulanacchaya (偷蘭遮) offense. Furthermore, if a Bhikshu (比丘) says to someone who does not know about Dhyana thought, has never attained Dhyana, and does not understand the meaning of Dhyana, but merely speaks of Dhyana according to worldly terms. If the Bhikshu says this, and the person, upon hearing it, says, 'This Bhikshu has attained Dhyana, has entered Dhyana,' if one knows this and still does it, one commits a grave offense. This concludes the section on intention to speak. Next is the transformation of expedient means, explaining according to the words and phrases of the Vinaya (律), and saying to a layperson (Upasaka, 在家居士), 'If someone receives food, clothing, lodging, and medicine from a donor (Danapati, 施主), they will attain Arhatship,' because one uses expedient means and does not directly state one's own name, one commits a Sthulanacchaya offense. If the donor does not understand this statement, one commits a Dukkata (突吉羅) offense.' The Dharma Master said: 'Such are the various expedient means, intending to make people understand; you should know the lightness or gravity of the offenses yourselves. Now I will speak of cases where there is no offense: except for those with Adhimana (增上慢, arrogance), there is no offense; not intending to speak to others, or speaking mistakenly, there is no offense; having truly attained, speaking to those who agree, one does not commit an offense; the Bāhuka (婆裘河) Bhikshus, before the precepts were initially established, did not commit an offense; those who are insane or mentally disturbed do not commit an offense. These causes and conditions arise from body, mind, and speech; these are Prakriti-silam (性罪, natural offenses). Those who receive the precepts, gladly accept them.' The Dharma Master said: 'This is what is said in the Vinaya text; now, next, we will follow and determine the offenses according to the circumstances.' The Dharma Master said:

「次第至隨結，若有難解者，我今當解說。增上慢句者，前已說，次第二人令人疑句，我今阿練若處住，人當疑我得阿羅漢，或疑我得斯陀含乃至須陀洹，以此疑故，當大得利養，若初作如是心時，得突吉羅罪，從寺往阿練若處，步步得突吉羅罪，至阿練若處起作，皆得突吉羅罪。後有人疑、無人疑，得利養及不得利養，皆突吉羅罪。又有比丘受頭陀法：『我不宜在聚落，宜在阿練若處，此是清凈處，若清凈我當得一一道果，及阿練若處若入已，不得阿羅漢果我終不出。』又自念言：『如來讚歎阿練若住處，若我在阿練若處，諸同學見我，亦樂入阿練若處。』若如是住者便無罪。第三句者，我欲入聚落乞食，著衣持缽現聖利想乃至食竟，悉突吉羅罪，若得利養若不得利養，悉突吉羅罪。又自念言：『我欲入聚落乞食學聖人法，為今世後世，諸同學見我持缽乞食，讚歎言善，此是真如來法，若我等不行此法，實有慚愧。』若生如是心乞食無罪。第四句者，向檀越言：『若人住在檀越寺。』為不說名字故，不得波羅夷罪。令人疑者，此句易可解耳。言煩惱，若向白衣說煩惱盡，隨語得波羅夷罪。若空靜處說言：『我得阿羅漢。』得突吉羅罪。若檀越所供養比丘，此比丘是阿羅漢，此句易可解耳，不須廣說。

「病句

【現代漢語翻譯】現代漢語譯本：『次第到達隨結之處，如果有什麼難以理解的地方，我現在應當解釋說明。關於增上慢的語句，前面已經說過了。接下來是第二種情況，令人產生懷疑的語句。我現在住在阿練若（遠離村落的修行處），人們會懷疑我證得了阿羅漢（斷盡煩惱的聖者），或者懷疑我證得了斯陀含（一來果），乃至須陀洹（預流果）。因為這種懷疑，我將獲得大量的供養。如果在最初產生這樣的想法時，就犯了突吉羅罪（輕罪）。從寺廟前往阿練若處，每走一步都犯突吉羅罪，到達阿練若處后的一切行為，都犯突吉羅罪。之後，無論是否有人懷疑，無論是否得到供養，都犯突吉羅罪。還有比丘受持頭陀行（苦行）：『我不應該住在聚落（村落），應該住在阿練若處，這裡是清凈的地方，如果清凈修行，我將證得一一道果，並且一旦進入阿練若處，如果不能證得阿羅漢果，我終究不會出來。』又自己想：『如來（佛陀）讚歎阿練若住處，如果我住在阿練若處，各位同修看到我，也會樂於進入阿練若處。』如果這樣安住，就沒有罪過。第三種情況的語句，我想要進入聚落乞食，穿著僧衣，拿著缽，顯現聖者的利益和想法，乃至吃完食物，全部犯突吉羅罪。無論得到供養還是沒有得到供養，全部犯突吉羅罪。又自己想：『我想要進入聚落乞食，學習聖人的法則，爲了今生和來世，各位同修看到我拿著缽乞食，讚歎說好，這才是真正的如來法則，如果我們不實行這種法則，實在感到慚愧。』如果生起這樣的心去乞食，就沒有罪過。第四種情況的語句，對比丘的施主說：『如果有人住在施主的寺廟裡。』因為沒有說出名字的緣故，不會犯波羅夷罪（斷頭罪）。令人懷疑的語句，這句很容易理解。關於煩惱，如果向在家居士說煩惱已經斷盡，隨著所說的話，就犯波羅夷罪。如果在空曠寂靜的地方說：『我證得了阿羅漢。』就犯突吉羅罪。如果施主所供養的比丘，這位比丘是阿羅漢，這句很容易理解，不需要詳細解釋。

『病句』

【English Translation】 English version: 『Gradually arriving at the point of doubt, if there is anything difficult to understand, I shall now explain it. Regarding statements of false arrogance, that has already been discussed. Next is the second case, statements that cause doubt. I now dwell in the Aranya (a secluded place for practice), and people will doubt that I have attained Arhatship (the state of a perfected being who has extinguished all defilements), or doubt that I have attained Sakrdagami (Once-Returner), or even Srotapanna (Stream-Enterer). Because of this doubt, I will receive great offerings. If such a thought arises at the beginning, one commits a Dukkrata offense (a minor offense). From the monastery to the Aranya, with each step, one commits a Dukkrata offense. All actions upon arriving at the Aranya incur Dukkrata offenses. Afterwards, whether or not there is doubt, whether or not offerings are received, all are Dukkrata offenses. Furthermore, there is the Bhikkhu (monk) who undertakes the Dhutanga practices (ascetic practices): 『I should not dwell in the village, but should dwell in the Aranya, for this is a pure place. If I practice purely, I shall attain each of the fruits of the path, and once I have entered the Aranya, I will not leave until I have attained Arhatship.』 And he thinks to himself: 『The Tathagata (Buddha) praised dwelling in the Aranya. If I dwell in the Aranya, my fellow practitioners will also be happy to enter the Aranya.』 If he dwells in this way, there is no offense. The statement of the third case is, I want to enter the village to beg for food, wearing robes, carrying a bowl, displaying the appearance and thoughts of a holy person, until after eating, all are Dukkrata offenses. Whether or not offerings are received, all are Dukkrata offenses. And he thinks to himself: 『I want to enter the village to beg for food, learning the ways of the holy ones, so that in this life and the next, my fellow practitioners will see me carrying a bowl begging for food, and praise me, saying, 『This is the true way of the Tathagata. If we do not practice this way, we should truly feel ashamed.』』 If such a thought arises when begging for food, there is no offense. The statement of the fourth case is, to the donor, 『If someone dwells in the donor's monastery.』 Because the name is not mentioned, one does not commit a Parajika offense (defeat, expulsion). Statements that cause doubt, this sentence is easy to understand. Regarding defilements, if one tells a layperson that defilements have been extinguished, with each word spoken, one commits a Parajika offense. If in an empty, quiet place, one says, 『I have attained Arhatship,』 one commits a Dukkrata offense. If the Bhikkhu is supported by the donor, this Bhikkhu is an Arhat, this sentence is easy to understand, no need to explain in detail.

『Faulty Sentences』

者，非人所能堪忍，唯我能忍此苦，此文句者無罪。若言非凡人所能堪忍，唯我一人能忍此苦，若作如是語者，得偷蘭遮罪。婆羅門句者，此婆羅門信心於法，是故言善來羅漢，如是飲食供養，一一皆喚為羅漢；為信心故，喚為羅漢，受如此供養供給，一一悉不犯。佛告比丘：『如此讚歎之言，應生慚愧心而受，受已當勤行道以求羅漢。』次還俗句者，如我等輩于俗法已斷，此非貢高語，是故無罪。障礙句者，于白衣法已障亦言已離，于律本罪想已說。從寺出者，若人先從此寺出，此比丘得阿羅漢。」

法師曰：「此是略說耳，今當廣說。云何廣說？若言從寺出，或從房出，或從戒壇出，或言渡江，如是眾多僧已有制。若比丘前出者，此比丘是羅漢，若欲令人知前出犯波羅夷。若有因緣師僧遣去，及父母急難因緣出去不犯。若因此事出欲現羅漢想亦不犯。若乘車及以神力出不犯。律本中說，若步出犯，若立制已，即日出不犯。若阿練若比丘立制，若坐此樹下者得阿羅漢，若在此經行處，此比丘亦得阿羅漢，我等應以香華供養。若有惡比丘，樂欲得此供養，樹下坐者及往經行處，得波羅夷罪。若有白衣作寺，若比丘入我寺者，是阿羅漢，若有惡比丘入此寺者，犯波羅夷罪。若眾僧立制，于夏三月中，莫語莫眠、莫

【現代漢語翻譯】現代漢語譯本：『這種苦難，不是一般人所能忍受的，只有我能忍受這種痛苦，說這種話的人沒有罪。如果說不是凡人所能忍受的，只有我一個人能忍受這種痛苦，如果這樣說，就犯了偷蘭遮罪（Sthulanandana，一種罪名）。婆羅門（Brahmin）說，這位婆羅門對佛法有信心，所以說「善來羅漢（Svagata Arhat，歡迎你，阿羅漢）」，像這樣飲食供養，一一都稱呼為羅漢；因為有信心，所以稱呼為羅漢，接受這樣的供養供給，一一都不犯戒。佛告訴比丘（Bhikkhu，佛教僧侶）：『對於這樣的讚歎之言，應該生慚愧心而接受，接受后應當勤奮修行以求證阿羅漢果。』「次還俗句者」，像我們這樣的人對於世俗的法律已經斷絕，這不是貢高我慢的言語，所以沒有罪。「障礙句者」，對於在家人的法已經阻礙也說已經離開，對於律本的罪想已經說了。「從寺出者」，如果有人先前從此寺廟出去，這位比丘就證得了阿羅漢果。』法師說：『這只是簡略的說法，現在應當詳細解說。怎樣詳細解說呢？如果說從寺廟出去，或者從房間出去，或者從戒壇出去，或者說渡過江河，像這樣眾多的僧人已經有了規定。如果比丘先出去，這位比丘就是阿羅漢，如果想要讓人知道先出去就犯了波羅夷罪（Parajika，斷頭罪）。如果有因緣師父僧侶派遣離開，以及父母有緊急災難的因緣而離開，不犯戒。如果因為這件事出去想要顯現阿羅漢的念頭也不犯戒。如果乘坐車或者用神通力出去不犯戒。律本中說，如果步行出去就犯戒，如果規定之後，當天出去不犯戒。如果是阿練若（Aranya，指遠離人煙的修行場所）比丘規定，如果坐在這棵樹下就能得到阿羅漢果，如果在這經行處，這位比丘也能得到阿羅漢果，我們應當用香花供養。如果有惡比丘，喜歡得到這種供養，在樹下坐著以及前往經行處，就犯了波羅夷罪。如果有在家居士建造寺廟，如果有比丘進入我的寺廟，就是阿羅漢，如果有惡比丘進入這座寺廟，就犯了波羅夷罪。如果眾僧規定，在夏季三個月中，不要說話、不要睡覺、不要……』

【English Translation】 English version: 'This suffering is not what ordinary people can endure; only I can endure this suffering.' Saying this sentence is not a sin. If one says, 'It is not what ordinary people can endure; only I alone can endure this suffering,' then one commits a Sthulanandana (a type of offense). A Brahmin (Brahmin) says, 'This Brahmin has faith in the Dharma; therefore, welcome, Arhat (Svagata Arhat, Welcome Arhat).' Offering food and drink in this way, addressing each one as an Arhat; because of faith, calling them Arhats, receiving such offerings and provisions, each one is not an offense. The Buddha told the Bhikkhus (Bhikkhu, Buddhist monks): 'For such words of praise, one should receive them with a sense of shame, and after receiving them, one should diligently practice the path to seek Arhatship.' 'The phrase 'returning to lay life' means that people like us have severed ties with secular laws; this is not arrogant speech, so there is no offense. 'The phrase 'obstacle' means that the laws of laypeople have been obstructed or have been left behind, and the thought of the original sin in the Vinaya has been spoken of. 'Leaving the monastery' means that if someone has previously left this monastery, this Bhikkhu has attained Arhatship.' The Dharma master said: 'This is just a brief explanation; now I will explain it in detail. How to explain it in detail? If one says 'leaving the monastery,' or 'leaving the room,' or 'leaving the ordination platform,' or 'crossing the river,' like this, many monks have already made rules. If a Bhikkhu leaves first, this Bhikkhu is an Arhat; if one wants to let people know that leaving first is committing a Parajika (Parajika, expulsion offense). If there is a reason for the teacher and monks to send someone away, or if there is an emergency involving parents, leaving for these reasons is not an offense. If one leaves because of this matter, wanting to show the thought of being an Arhat, it is also not an offense. If one leaves by riding in a vehicle or by using supernatural powers, it is not an offense. The Vinaya says that if one leaves on foot, it is an offense; if a rule has been established, leaving on the same day is not an offense. If an Aranya (Aranya, a secluded place for practice) Bhikkhu makes a rule, 'If one sits under this tree, one will attain Arhatship; if one is in this walking meditation area, this Bhikkhu will also attain Arhatship; we should make offerings of incense and flowers.' If there is an evil Bhikkhu who likes to receive this offering, sitting under the tree and going to the walking meditation area, he commits a Parajika offense. If a layperson builds a monastery, 'If a Bhikkhu enters my monastery, he is an Arhat; if an evil Bhikkhu enters this monastery, he commits a Parajika offense.' If the Sangha makes a rule, 'During the three months of summer, do not speak, do not sleep, do not...'

出莫受檀越供養，若如是非法制，不從不犯。長老勒佉㝹者，身相具足，如梵王身故，名勒佉㝹。」

問曰：「此勒佉㝹何時出家？」

答曰：「與千梵志同善來出家，得具足戒。」

又問曰：「此勒佉㝹，因聞何法而得阿羅漢？」

答曰：「因聞《光明經》即得阿羅漢，目連從出家，七日便即得道。發含笑者，是小笑也。因何而笑？已在律本，不須重說。骨骨相連者，此是餓鬼形也，非肉眼所見，唯聖眼能察。」

問：「目連既見如此眾生，何不生慈悲心而發含笑？」

答曰：「所以目連自思惟言：『以佛慧眼自念己身，如此細微眾生我今得見。』念已生歡喜心，故發含笑。復自念言：『如此餓鬼之苦，我今得脫，我得善利。』如修多羅中說，佛告諸比丘：『因緣果報不可思議，若思議者則成顛狂。』是故如此因緣不可思議，如律本中說，勒佉㝹問目連：『以何因緣而發含笑？』目連答言：『若欲問者，于佛前而問。』骨骨相連者，其骨形長一由旬，無筋肉也。眾鳥飛逐者，為是真鳥、為化鳥？此是夜叉鬼，鬼口純鐵為嘴。發大叫聲者，此是號哭大苦惱聲也。此骨若有人來觸者，如新破癰瘡，苦痛如是。咄哉者，嘆其苦也。」

法師曰：「大句次易可解耳。比丘呵責者

【現代漢語翻譯】現代漢語譯本：出家后不應接受檀越（dānyuè，施主）的供養，如果這樣做，只要不是按照非法制度，就不算違犯戒律。長老勒佉㝹（Lèqú Nu，人名）的身體相貌非常莊嚴，如同梵天王一樣，所以被稱為勒佉㝹。

有人問：『這位勒佉㝹是什麼時候出家的呢？』

回答說：『他和一千位婆羅門一起以「善來」的方式出家，並受了具足戒。』

又有人問：『這位勒佉㝹，因為聽聞了什麼佛法而證得阿羅漢果呢？』

回答說：『因為聽聞了《光明經》就證得了阿羅漢果，目連（Mùlián，即目犍連，佛陀十大弟子之一）跟隨他出家，七天就證得了果位。』發含笑，是微微一笑的意思。因為什麼而笑？已經在律本中記載，不需要重複說明。骨骨相連，這是餓鬼的形狀，不是肉眼所能看見的，只有聖人的眼睛才能觀察到。

有人問：『目連既然看見了這樣的眾生，為什麼不生起慈悲心反而發笑呢？』

回答說：『因為目連自己思惟說：『我用佛的智慧之眼觀察自己，如此細微的眾生我現在都能看見。』想到這裡，生起了歡喜心，所以發出了微笑。又自己想到：『如此餓鬼的痛苦，我現在已經脫離，我得到了很大的利益。』正如修多羅（xiūduōluó，經）中所說，佛告訴各位比丘：『因緣果報是不可思議的，如果去思議它，就會變得顛狂。』所以這樣的因緣是不可思議的，正如律本中所說，勒佉㝹問目連：『因為什麼因緣而發笑？』目連回答說：『如果想問，就在佛陀面前問。』骨骨相連的餓鬼，它的骨頭形狀長達一由旬（yóuxún，長度單位），沒有肌肉。眾鳥飛逐，這些是真鳥還是變化出來的鳥？這些是夜叉鬼（yèchāguǐ，一種惡鬼），鬼的嘴巴是純鐵做的。發出大叫聲，這是號哭的巨大痛苦的聲音。這骨頭如果有人來觸控，就像新破的癰瘡一樣，痛苦就是這樣。咄哉（duōzāi），是嘆息它的痛苦。』

法師說：『大概的意思容易理解。比丘呵責……』

【English Translation】 English version: One should not receive offerings from benefactors (dānyuè, donors) after ordination, unless it is according to the proper rules; otherwise, it is not considered a transgression. The Elder Lekhaṇū (Lèqú Nu, a name) had a complete and perfect physical appearance, like that of a Brahma King, hence the name Lekhaṇū.

Someone asked: 'When did this Lekhaṇū become ordained?'

The answer is: 'He was ordained with a thousand Brahmins through the 'Come hither' ordination and received the full precepts.'

Again, someone asked: 'What Dharma did this Lekhaṇū hear that led him to attain Arhatship?'

The answer is: 'He attained Arhatship upon hearing the 'Light Sutra'. Maudgalyāyana (Mùlián, one of the Buddha's ten great disciples) followed him into ordination and attained enlightenment in seven days.' 'Smiling slightly' means a small smile. Why did he smile? It is already recorded in the Vinaya, so there is no need to repeat it. 'Bones connected to bones' refers to the form of a hungry ghost, which cannot be seen by the physical eye, but only by the eye of a sage.

Someone asked: 'Since Maudgalyāyana saw such beings, why didn't he generate compassion but instead smiled?'

The answer is: 'Because Maudgalyāyana thought to himself: 'With the Buddha's wisdom eye, I observe myself, and I can now see such subtle beings.' Thinking this, he generated joy, hence the smile. He also thought to himself: 'I have now escaped the suffering of such hungry ghosts, and I have gained great benefit.' As it is said in the Sutra (xiūduōluó, scripture), the Buddha told the monks: 'The causes and effects of karma are inconceivable; if one tries to conceive them, one will become deranged.' Therefore, such causes and conditions are inconceivable, as it is said in the Vinaya, Lekhaṇū asked Maudgalyāyana: 'For what reason did you smile?' Maudgalyāyana replied: 'If you wish to ask, ask in front of the Buddha.' The hungry ghost with 'bones connected to bones' has a skeletal form that is one Yojana (yóuxún, a unit of length) long, without flesh or muscle. The flock of birds chasing it, are these real birds or transformed birds? These are Yaksha ghosts (yèchāguǐ, a type of evil spirit), with mouths made of pure iron beaks. The loud cries are the sounds of great suffering and agony. If someone touches these bones, it is as painful as a newly burst ulcer. 'Alas (duōzāi),' is an exclamation of their suffering.'

The Dharma Master said: 'The general meaning is easy to understand. The monk rebukes...'

，諸比丘言：『目連空誑妄語。』是故呵責。佛言：『目連是慧眼也。』是故律本中說，目連已成天眼，得見如是。佛告諸比丘：『我已曾見如是眾生，我于菩提樹下得一切智，我見無量無邊不可思議世界眾生住處，猶如手掌中見阿摩勒果。』殺牛人者，殺牛為業，殺已剔肉賣，余骨相連懸置鉤上，以此果報久在地獄，良久得出，餘業未盡，今受此形。肉段句者，此人屠牛殺已，割肉作脯懸置鉤上，余骨棄擲，恒以此為業，因此果報死入地獄，受果報已從地獄出，受身形如脯段，眾鳥逐，如前句說無異。

「第二句者，此是捕鳥人得鳥，先斬頭斬翅斬足剝皮，懸置鉤上，恒以此為業死入地獄，一一如前句說無異。無皮句者，此人恒殺羊，如斬鳥句一一無異。刀毛句者，此是屠豬人，恒用刀殺豬，恒以此為業，死入地獄，如前所說一一無異。槊毛句者，此人恒捕獵眾鹿，以槊刺殺，因此果報死入地獄，如前句所說一一無異。箭毛句者，此人先作國主，若人有眾罪，以種種治之，或刺或割鞭杖捶撻無道，如是為初，以此果報死入地獄，如前所說一一無異。錐毛句者，此人生時作軍士，恒以鐵錐刺馬，因此果報死入地獄，從地獄出今受此形，錐恒自刺身。針毛句者，此人生時兩舌惡口，死入地獄，從地獄出受此形，恒

【現代漢語翻譯】諸位比丘說：『目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）在說空話、妄語。』因此受到呵責。佛陀說：『目連是具有慧眼的。』所以在律本中說，目連已經修成天眼，能夠見到這樣的景象。佛陀告訴諸位比丘：『我曾經見過這樣的眾生，我在菩提樹下證得一切智慧時，我見到了無量無邊不可思議世界的眾生住所，就像在手掌中見到阿摩勒果（一種果實）一樣。』殺牛人，以殺牛為職業，殺了牛之後剔肉售賣，剩餘的骨頭相連懸掛在鉤子上，因為這樣的果報長期在地獄受苦，很久之後才得以脫離，但剩餘的業力還沒有消盡，現在承受這樣的形體。肉段句，這個人屠殺牛之後，割下牛肉做成肉乾懸掛在鉤子上，剩餘的骨頭丟棄，一直以此為業，因為這樣的果報死後墮入地獄，受完果報后從地獄出來，受到的身形就像肉乾一樣，眾鳥追逐，和前面的句子所說沒有區別。第二句，這個人是捕鳥人，抓到鳥后，先斬斷頭、斬斷翅膀、斬斷腳，剝掉皮，懸掛在鉤子上，一直以此為業，死後墮入地獄，每一項都和前面的句子所說沒有區別。無皮句，這個人一直殺羊，和斬鳥的句子每一項都沒有區別。刀毛句，這個人是屠豬人，一直用刀殺豬，一直以此為業，死後墮入地獄，和前面所說每一項都沒有區別。槊毛句，這個人一直捕獵眾鹿，用長矛刺殺，因為這樣的果報死後墮入地獄，和前面句子所說每一項都沒有區別。箭毛句，這個人先前做國王，如果有人犯了重罪，就用各種刑罰來懲治，或者刺、或者割、鞭打、捶撻，沒有道義，像這樣開始，因為這樣的果報死後墮入地獄，和前面所說每一項都沒有區別。錐毛句，這個人活著的時候做軍士，一直用鐵錐刺馬，因為這樣的果報死後墮入地獄，從地獄出來現在承受這樣的形體，錐子一直自己刺自己的身體。針毛句，這個人活著的時候兩舌惡口，死後墮入地獄，從地獄出來承受這樣的形體，一直

【English Translation】 The Bhikkhus said: 'Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) is speaking empty and false words.' Therefore, he was rebuked. The Buddha said: 'Maudgalyayana has the eye of wisdom.' Therefore, it is said in the Vinaya that Maudgalyayana has attained the divine eye and can see such things. The Buddha told the Bhikkhus: 'I have seen such beings. When I attained all wisdom under the Bodhi tree, I saw the dwellings of countless, boundless, and inconceivable beings in the world, just like seeing an Amalaka fruit (a type of fruit) in the palm of my hand.' The cow slaughterer, whose profession is killing cows, slaughters the cows, removes the meat for sale, and hangs the remaining bones connected on hooks. Because of this karmic consequence, he suffers in hell for a long time, and after a long time, he is released, but the remaining karma is not exhausted, and now he receives this form. The 'meat slice' phrase refers to a person who slaughters cows, cuts the meat into jerky, hangs it on hooks, and discards the remaining bones, constantly making this his profession. Because of this karmic consequence, he falls into hell after death. After receiving the karmic retribution, he emerges from hell, and his body takes the form of a slice of dried meat, pursued by birds, no different from what was said in the previous sentence. The second phrase refers to a bird catcher who, upon catching a bird, first cuts off its head, wings, and feet, peels off its skin, and hangs it on hooks, constantly making this his profession. After death, he falls into hell, each detail being no different from what was said in the previous sentence. The 'skinless' phrase refers to a person who constantly slaughters sheep, with each detail being no different from the phrase about cutting birds. The 'knife-haired' phrase refers to a pig butcher who constantly kills pigs with a knife, constantly making this his profession. After death, he falls into hell, with each detail being no different from what was said earlier. The 'spear-haired' phrase refers to a person who constantly hunts deer, killing them with spears. Because of this karmic consequence, he falls into hell after death, with each detail being no different from what was said in the previous sentence. The 'arrow-haired' phrase refers to a person who was formerly a king. If anyone committed a serious crime, he would punish them with various tortures, such as stabbing, cutting, whipping, and beating, without righteousness. Starting like this, because of this karmic consequence, he falls into hell after death, with each detail being no different from what was said earlier. The 'awl-haired' phrase refers to a person who, when alive, was a soldier and constantly used an iron awl to prick horses. Because of this karmic consequence, he falls into hell after death. Emerging from hell, he now receives this form, with the awl constantly piercing his own body. The 'needle-haired' phrase refers to a person who, when alive, engaged in divisive speech and harsh language. After death, he falls into hell. Emerging from hell, he receives this form, constantly

受針刺。陰囊𤭛句者，此人是村中官長，不善判事，以此果報死入地獄，從地獄出，受身陰大如𤭛。何以故？若人有罪，輒受人財貨，覆藏其咎，若無物者，開露其罪，故受此形。」

法師曰：「若有智慧人作官長者，慎勿曲理，受罪果報如此。姦淫句者，此人生時好作姦淫，人所愛惜細滑，而輒與人私通，死入地獄，從地獄出受餓鬼形，恒入屎坑。要婆羅門句者，此易可解耳。無皮女句者，女人皮細滑非己有，是丈夫許，而偷與餘人，因此果報死入地獄，先觸樂后觸苦，今受如此果報。丑臭句者，律本已說。濃爛句者，此女人以火炭泥余女人，以此果報，一一如前所說。殺賊句者，此易可解耳。比丘句者，此惡比丘受他信心供養，不護身口意業，以此果報，一佛中間在地獄，從地獄出受餓鬼形；惡比丘尼、式叉摩尼、沙彌尼，不護身口意業，受罪亦如是。河句者。」

法師曰：「此河從何處來？」

「從毗婆羅山出，去一由旬，龍王宮殿在此河下，縱廣一由旬，其城郭如忉利天宮無異。因龍王福德因緣故，所以清冷香美蓮華，大如車輪，水從此流出，經三地獄中間上過，所以熱沸，此是鑊湯地獄餘熱氣上烝，是故水沸。斗句者，目連向諸比丘言：『長老檀越洴沙王，與離車子共鬥。長老檀越不如

【現代漢語翻譯】現代漢語譯本：受針刺。陰囊像𤭛句（yānjù，一種容器）一樣的人，此人生前是村中的官長，不善於公正判決事務，因此得到這樣的果報，死後墮入地獄，從地獄出來后，受到的身體是陰囊大如𤭛句。這是什麼原因呢？如果有人犯罪，就接受別人的財物，掩蓋他的罪過；如果沒有財物的人，就揭露他的罪行，所以會受到這樣的形體。

法師說：『如果有智慧的人擔任官長，一定要謹慎，不要歪曲事理，否則受到的罪惡果報就是這樣。』姦淫像𤭛句的人，此人生前喜歡行姦淫之事，對於別人所愛惜的細嫩光滑的女子，就與人私通，死後墮入地獄，從地獄出來后，受到餓鬼的形體，經常進入糞坑。要婆羅門句，這個很容易理解。無皮女句，女人的面板細嫩光滑，並非自己所有，而是丈夫所允許的，卻偷偷地與其他人私通，因此得到這樣的果報，死後墮入地獄，先享受快樂後感受痛苦，現在受到這樣的果報。丑臭句，在律本中已經說過。濃爛句，這個女人用火炭塗抹其他女人，因此得到這樣的果報，一一如前面所說。殺賊句，這個很容易理解。比丘句，這個惡比丘接受別人的信心供養，卻不守護自己的身口意業，因此得到這樣的果報，在一個佛的期間都在地獄中，從地獄出來后受到餓鬼的形體；惡比丘尼、式叉摩尼、沙彌尼，不守護自己的身口意業，受到的罪惡也是這樣。河句。

法師說：『這條河從什麼地方流來的？』

『從毗婆羅山流出，距離這裡一由旬（yóuxún，古印度長度單位），龍王的宮殿就在這條河的下面，縱橫一由旬，它的城郭就像忉利天（dāolìtiān，佛教欲界六天之一）的宮殿一樣沒有差別。因為龍王的福德因緣，所以清澈寒冷香氣美好，蓮花大如車輪，水從這裡流出，經過三地獄的中間向上流過，所以變得熱氣沸騰，這是鑊湯地獄（huòtāng dìyù，佛教地獄名）剩餘的熱氣向上蒸騰，所以水是沸騰的。斗句，目連（Mùlián，佛陀弟子，以神通著稱）對各位比丘說：『長老檀越（tányuè，施主）洴沙王（Píngshāwáng，古印度摩揭陀國國王），與離車子（líchēzǐ，古印度部族名）共同爭鬥。長老檀越不如

【English Translation】 English version: Being pierced by needles. The person whose scrotum is like a 'yan ju' (𤭛句, a type of container), in their previous life, this person was an official in the village who was not good at judging matters fairly. Because of this karmic consequence, after death, they fall into hell. After emerging from hell, their body is such that their scrotum is as large as a 'yan ju'. What is the reason for this? If someone commits a crime, they accept the person's wealth and conceal their fault; if the person has no wealth, they expose their crime. Therefore, they receive this form.

The Dharma Master said, 'If a wise person serves as an official, they must be careful not to distort the truth, for the karmic consequences of sin are like this.' The person whose adultery is like a 'yan ju', in their previous life, this person liked to commit adultery. Regarding women who were cherished and delicate, they would secretly have affairs with them. After death, they fall into hell. After emerging from hell, they receive the form of a hungry ghost, constantly entering dung pits. 'To request a Brahmin ju', this is easily understood. 'Woman without skin ju', a woman's skin is delicate and smooth, not her own, but permitted by her husband, yet she secretly has affairs with others. Because of this karmic consequence, after death, she falls into hell, first experiencing pleasure and then experiencing suffering, now receiving such a karmic consequence. 'Ugly and smelly ju', this has already been explained in the Vinaya texts. 'Thick and rotten ju', this woman used burning charcoal to smear other women. Because of this karmic consequence, each is as described before. 'Killing thieves ju', this is easily understood. 'Bhikshu ju', this evil bhikshu accepts offerings of faith from others but does not guard their body, speech, and mind. Because of this karmic consequence, they remain in hell for the duration of one Buddha's appearance. After emerging from hell, they receive the form of a hungry ghost. Evil bhikshunis, shikshamanas, and shramaneras who do not guard their body, speech, and mind also receive the same karmic consequences. 'River ju'.

The Dharma Master said, 'Where does this river come from?'

'It flows from Mount Vipula, one yojana (yóuxún, an ancient Indian unit of distance) away from here. The dragon king's palace is beneath this river, one yojana in length and width. Its city walls are no different from the Trayastrimsha Heaven (dāolìtiān, one of the six heavens of the desire realm in Buddhism). Because of the dragon king's merit and virtue, it is clear, cold, fragrant, and beautiful, with lotuses as large as chariot wheels. The water flows from here, passing upwards through the middle of three hells, so it becomes hot and boiling. This is the remaining heat rising from the cauldron hell (huòtāng dìyù, a Buddhist hell), which is why the water is boiling. 'Fight ju', Maudgalyayana (Mùlián, a disciple of the Buddha known for his supernatural powers) said to the bhikshus, 'Elder almsgiver King Bimbisara (Píngshāwáng, king of Magadha in ancient India) is fighting with the Licchavis (líchēzǐ, an ancient Indian tribe). Elder almsgiver is not as good as

退走。』諸比丘心念，惜檀越故，語目連：『汝空誑妄語。』群像句者，葉毗尼江邊，葉毗尼者，江名也。安阇三昧者。」

問曰：「身心不動，此是第四禪定，何以群像渡江而叫聲？」

答曰：「有二種叫聲，一者小象欲泅渡江，見水深而畏故叫；二者大象得水而生歡喜，故大叫聲。未成就者，此禪未成，亦言垢濁不凈，是故得聞象聲。嚴好比丘憶過去五百劫者，此是一生相續憶識，不識化生也。」

法師曰：「云何憶識五百劫生也？」「此是從外道第四禪定出定，壽終生無色界，壽盡從無色界下生人間，入佛法中得三達智，是故憶五百劫，於二中間不憶。如修多羅中說，佛告諸比丘：『我聲聞弟子憶過去事，嚴好比丘第一。』諸大德已說四波羅夷竟。」

法師曰：「波羅夷有幾？」

答曰：「我今總說一切二十四波羅夷，汝自當知。」

問曰：「何謂為二十四波羅夷？」

答曰：「比丘有四，比丘尼不同波羅夷有四，十一人不得。」

「何謂十一人不得？」

答曰：「一者黃門，二者畜生，三者二根人，此三者受生無緣故，名波羅夷。然此三人不障天道，於四道果中有障礙，是故名為波羅夷，此三人不聽出家。四者賊住，五者破內外道，六者殺母，七者

【現代漢語翻譯】現代漢語譯本：『退下。』眾比丘心想，因為愛惜施主，對目連說：『你空說誑語。』象群的管理者在葉毗尼江邊，葉毗尼（Yebini）是江的名字。安阇三昧（Anzha Sanmei）。』

問：『身心不動，這是第四禪定，為什麼象群渡江還有叫聲？』

答：『有兩種叫聲，一是小象想要泅水渡江，見到水深而害怕所以叫；二是大象得到水而生歡喜，所以大聲叫。未成就的人，這個禪定沒有成就，也可以說是垢濁不乾淨，因此能夠聽到象聲。嚴好比丘（Yanhao Biqiu）回憶過去五百劫的事情，這是一生相續的憶識，不認識化生。』

法師說：『如何憶識五百劫的生事呢？』『這是從外道第四禪定出定，壽命終結後生到無（Wu）天，壽命盡了從無**天下降到人間，進入佛法中得到三達智，因此憶起五百劫的事情，在兩個中間的階段不記得。如修多羅（xiuduoluo）中所說，佛告訴眾比丘：『我的聲聞弟子中回憶過去的事情，嚴好比丘第一。』各位大德已經說完四波羅夷（sibo luoyi）了。』

法師說：『波羅夷有幾種？』

答：『我現在總說一切二十四種波羅夷，你自己應當知道。』

問：『什麼是二十四種波羅夷？』

答：『比丘有四種，比丘尼不同的波羅夷有四種，十一個人不得。』

『什麼是十一個人不得？』

答：『一是黃門，二是畜生，三是二根人，這三種人受生沒有緣分，名叫波羅夷。然而這三種人不障礙天道，對於四道果中有障礙，因此名為波羅夷，這三種人不聽許出家。四是賊住，五是破壞內外道的人，六是殺母的人，七是…』

【English Translation】 English version: 『Retreat.』 The bhikkhus, thinking of the benefactors, said to Maudgalyāyana: 『You are speaking empty falsehoods.』 The elephant trainers were at the edge of the Yebini River (Yebini, name of a river). Anzha Samadhi (Anzha Sanmei).』

Question: 『The body and mind are unmoving, this is the fourth dhyana, why are there still sounds of elephants crossing the river?』

Answer: 『There are two kinds of sounds, one is that the young elephants want to swim across the river, and are afraid because they see the water is deep, so they cry out; the second is that the large elephants are happy to be in the water, so they cry out loudly. Those who have not achieved it, this dhyana is not accomplished, it can also be said to be defiled and impure, therefore they can hear the sounds of elephants. Bhikkhu Yanhao (Yanhao Biqiu) remembers the events of the past five hundred kalpas, this is a continuous memory of one lifetime, he does not recognize transformation birth.』

The Dharma master said: 『How does he remember the events of five hundred kalpas?』『This is from emerging from the fourth dhyana of the heretics, after the end of life, he is born in the Avriha (Wu**) heaven, after the end of life, he descends from the Avriha heaven to the human world, enters the Buddha Dharma and attains the three kinds of knowledge, therefore he remembers the events of five hundred kalpas, he does not remember the stages in between. As it is said in the Sutra (xiuduoluo), the Buddha told the bhikkhus: 『Among my sravaka disciples who remember past events, Bhikkhu Yanhao is the first.』 The venerable ones have finished speaking about the four Parajikas (sibo luoyi).』

The Dharma master said: 『How many kinds of Parajikas are there?』

Answer: 『I will now speak generally about all twenty-four Parajikas, you should know them yourself.』

Question: 『What are the twenty-four Parajikas?』

Answer: 『There are four for bhikkhus, and four different Parajikas for bhikkhunis, eleven are not allowed.』

『What are the eleven who are not allowed?』

Answer: 『First is the eunuch, second is the animal, third is the hermaphrodite, these three are not destined to be born, they are called Parajikas. However, these three do not obstruct the path to heaven, but they are obstacles to the four paths and fruits, therefore they are called Parajikas, these three are not allowed to leave home. Fourth is the thief-dweller, fifth is the destroyer of internal and external paths, sixth is the one who kills his mother, seventh is…』

殺父，八者殺阿羅漢，九者壞比丘尼，十者出佛身血，十一者破和合僧，此十一人，為所作故，不得道果故，名為波羅夷。賊住、破內外道、壞比丘尼，此三人不障天道，於四道果障礙。殺父、殺母、殺阿羅漢、出佛身血、破和合僧，此五重罪，此是五逆罪，天道、道果悉障。」

法師曰：「波羅夷有八合十九，復有比丘尼樂著白衣衣服，計成合為二十，此比丘尼亦不破戒，復有弱脊長根，含他人根，坐他人根，此是四，都合成二十四，最後四是隨結。」

法師曰：「何以含他人根名為淫法？此以欲意故名為淫。不得與比丘同住者，不得與布薩說戒自恣羯磨一切僧事，悉不得共。我今問長老，於一一波羅夷中誰清凈者？第二第三亦問如是，誰清凈者？」

法師曰：「余文句者，易可解耳。一切善見律毗婆沙四事竟。

「波羅夷品竟，　　次至十三事，　今演十三義，　　汝等應當知。

「爾時世尊游舍衛城。爾時者，為聲聞弟子結戒時，非世間時也。游者，有四，何謂為四？一者行，二者住，三者坐，四者臥，以此四法，是名游。譬如世人言王出遊，若到戲處，或行住坐臥。佛游舍衛亦復如是。舍衛者，是道士名也，昔有道士居住此地，往古有王見此地好，就道士乞為立國，以道士名號

【現代漢語翻譯】現代漢語譯本：殺父，八是殺阿羅漢（Arhat，已證得涅槃的聖者），九是玷污比丘尼（Bhikkhuni，女性出家人），十是使佛陀流血，十一是破壞僧團的和合，這十一人，因為他們所作的惡業，無法證得道果，所以被稱為波羅夷（Parajika，斷頭罪）。賊住、破壞內外道、玷污比丘尼，這三人不會阻礙天道，但會障礙四道果的證得。殺父、殺母、殺阿羅漢、使佛陀流血、破壞僧團的和合，這五種重罪，是五逆罪，會完全阻礙天道和道果。」

法師說：『波羅夷有八合十九，又有比丘尼喜歡穿著在家人的衣服，總計合起來是二十，這樣的比丘尼也不算破戒。還有弱脊長根，含他人根，坐他人根，這是四種，總共合成二十四，最後四種是隨結。』

法師說：『為什麼含他人根被稱為淫法？因為這是出於慾望的意圖，所以被稱為淫。不得與比丘同住的，不得一起參加布薩（Posadha，齋戒儀式）、說戒、自恣（Pavarana，僧眾互相檢舉過失的儀式）、羯磨（Karma，僧團的議事程式）等一切僧事，都不得參與。我現在問長老，在每一個波羅夷中，誰是清凈的？第二次、第三次也這樣問，誰是清凈的？』

法師說：『其餘的文句，很容易理解。一切《善見律毗婆沙》（Samantapasadika，律藏的註釋）四事到此結束。

「波羅夷品結束，接下來是十三事，現在闡述十三義，你們應當知道。

『當時，世尊在舍衛城（Sravasti）游化。』『當時』，是指為聲聞弟子結戒的時候，不是指世俗的時間。『游』，有四種，哪四種？一是行，二是住，三是坐，四是臥，這四種行為，稱為『游』。譬如世人說國王出遊，如果到了娛樂場所，或者行走、站立、坐臥。佛陀在舍衛城的游化也是這樣。舍衛，是一個道士的名字，過去有道士居住在這裡，往昔有國王覺得這地方好，就向道士請求在這裡建立國家，用道士的名字命名。 English version: 'Killing one's father; eighth, killing an Arhat (Arhat, a saint who has attained Nirvana); ninth, defiling a Bhikkhuni (Bhikkhuni, a female renunciate); tenth, causing the Buddha to bleed; eleventh, disrupting the harmony of the Sangha (monastic community). These eleven individuals, due to their actions, cannot attain the fruits of the path, and are therefore called Parajika (Parajika, expulsion offense). Those who live as thieves, disrupt internal and external paths, and defile Bhikkhunis, these three do not obstruct the path to heaven, but they do hinder the attainment of the four fruits of the path. Killing one's father, killing one's mother, killing an Arhat, causing the Buddha to bleed, disrupting the harmony of the Sangha, these five grave offenses are the five rebellious acts, which completely obstruct the path to heaven and the fruits of the path.'

The Dharma Master said, 'There are eight combined into nineteen Parajikas, and there are Bhikkhunis who enjoy wearing the clothes of laypeople, totaling twenty when combined. These Bhikkhunis are not considered to have broken the precepts. There are also those with weak spines and long roots, holding others' roots, and sitting on others' roots. These are four, totaling twenty-four. The last four are minor offenses.'

The Dharma Master said, 'Why is holding another's root called an act of lust? It is called lust because it is done with lustful intent. Those who are not allowed to live with Bhikkhus are not allowed to participate in Posadha (Posadha, day of observance), recitation of precepts, Pavarana (Pavarana, ceremony of invitation), Karma (Karma, monastic procedures), and all monastic affairs. I now ask the elders, among each of the Parajikas, who is pure? I ask the same for the second and third time, who is pure?'

The Dharma Master said, 'The remaining sentences are easy to understand. The four matters of the entire Samantapasadika (Samantapasadika, commentary on the Vinaya) are concluded here.'

'The Parajika section ends, next is the thirteen matters, now explaining the thirteen meanings, you should know them.'

'At that time, the World Honored One was traveling in Sravasti (Sravasti). 'At that time' refers to the time when precepts were established for the Sravaka (Sravaka, disciple) disciples, not secular time. 'Traveling' has four aspects, what are the four? First, walking; second, standing; third, sitting; fourth, lying down. These four actions are called 'traveling'. For example, people say the king is traveling, if he goes to a place of entertainment, or walks, stands, sits, or lies down. The Buddha's traveling in Sravasti is also like this. Sravasti is the name of a Taoist, in the past there was a Taoist living here, in ancient times there was a king who thought this place was good, so he asked the Taoist to establish a country here, named after the Taoist.

【English Translation】 'Killing one's father; eighth, killing an Arhat (Arhat, a saint who has attained Nirvana); ninth, defiling a Bhikkhuni (Bhikkhuni, a female renunciate); tenth, causing the Buddha to bleed; eleventh, disrupting the harmony of the Sangha (monastic community). These eleven individuals, due to their actions, cannot attain the fruits of the path, and are therefore called Parajika (Parajika, expulsion offense). Those who live as thieves, disrupt internal and external paths, and defile Bhikkhunis, these three do not obstruct the path to heaven, but they do hinder the attainment of the four fruits of the path. Killing one's father, killing one's mother, killing an Arhat, causing the Buddha to bleed, disrupting the harmony of the Sangha, these five grave offenses are the five rebellious acts, which completely obstruct the path to heaven and the fruits of the path.' 'The Dharma Master said, 'There are eight combined into nineteen Parajikas, and there are Bhikkhunis who enjoy wearing the clothes of laypeople, totaling twenty when combined. These Bhikkhunis are not considered to have broken the precepts. There are also those with weak spines and long roots, holding others' roots, and sitting on others' roots. These are four, totaling twenty-four. The last four are minor offenses.' 'The Dharma Master said, 'Why is holding another's root called an act of lust? It is called lust because it is done with lustful intent. Those who are not allowed to live with Bhikkhus are not allowed to participate in Posadha (Posadha, day of observance), recitation of precepts, Pavarana (Pavarana, ceremony of invitation), Karma (Karma, monastic procedures), and all monastic affairs. I now ask the elders, among each of the Parajikas, who is pure? I ask the same for the second and third time, who is pure?' 'The Dharma Master said, 'The remaining sentences are easy to understand. The four matters of the entire Samantapasadika (Samantapasadika, commentary on the Vinaya) are concluded here.' 'The Parajika section ends, next is the thirteen matters, now explaining the thirteen meanings, you should know them.' 'At that time, the World Honored One was traveling in Sravasti (Sravasti). 'At that time' refers to the time when precepts were established for the Sravaka (Sravaka, disciple) disciples, not secular time. 'Traveling' has four aspects, what are the four? First, walking; second, standing; third, sitting; fourth, lying down. These four actions are called 'traveling'. For example, people say the king is traveling, if he goes to a place of entertainment, or walks, stands, sits, or lies down. The Buddha's traveling in Sravasti is also like this. Sravasti is the name of a Taoist, in the past there was a Taoist living here, in ancient times there was a king who thought this place was good, so he asked the Taoist to establish a country here, named after the Taoist.'

為舍衛。如王舍城。昔有轉輪王，更相代謝止住此城，以其名故，號為王舍城。舍衛亦復如是。舍衛又名多有，何謂多有？諸國珍寶及雜異物，皆來歸聚此國，故名多有。

「舍衛甚微妙，　　觀者無厭足，　以十音樂聲，　　音中喚飲食。　豐饒多珍寶，　　猶如帝釋宮。」

「迦留陀者，是比丘名也。欲意熾盛者，為慾火所燒故，顏色燋悴身體損瘦。」

法師曰：「次第文句易可解耳，不須廣說，若有難處，我今當說。亂意睡眠者，以不定意以此睡眠也。若白日眠，先念某時某時當起，如修多羅中說，佛告諸比丘：『若汝洗浴竟欲眠，當作是念：「我發未燥當起。」如是眠。若夜亦應知時，月至某處當起，若無月，星至某處當起。當唸佛為初，於十善法中，一一法中隨心所念，然後眠。』此癡比丘不作是念而眠，色慾所纏，是故弄出不凈，除夢中者。」

法師曰：「律本說，唯除夢中，弄與夢俱出不凈，何以除夢？」

答曰：「佛結戒制身業，不制意業，是以夢中無罪。如律本中說，佛告諸比丘：『汝當作如是說戒，若比丘故弄出精，僧伽婆尸沙。』出精者，故出、知精出，以為適樂，無慚愧心。精者，律中七種，毗婆沙廣解有十。何謂為十？青黃赤白木皮色油色乳色酪色酥色，

【現代漢語翻譯】現代漢語譯本：在舍衛國。如同王舍城一樣。過去有轉輪王，輪流更替地居住在這座城裡，因為這個緣故，所以叫做王舍城。舍衛國也是這樣。舍衛國又名『多有』，為什麼叫『多有』呢？因為各國的珍寶以及各種奇異的物品，都彙集到這個國家，所以叫做『多有』。『舍衛國非常微妙，觀看的人沒有厭倦的時候，用十種音樂的聲音，在音樂聲中呼喚飲食。豐饒而多珍寶，猶如帝釋天（Indra，佛教的護法神）的宮殿。』『迦留陀（Kāḷudāyin，佛陀的弟子之一）這個人，是比丘的名字。慾望意念熾盛的人，因為被（此處原文如此，可能指情慾）所焚燒的緣故，臉色憔悴，身體消瘦。』法師說：『次第和文句很容易理解，不需要多說，如果有什麼難處，我現在就說。心意散亂而睡眠的人，因為心意不定而這樣睡眠。如果在白天睡覺，先想好什麼時候應該起床，就像修多羅（Sūtra，佛經）中所說的那樣，佛告訴眾比丘：『如果你們洗浴完畢想要睡覺，應當這樣想：「我頭髮還沒幹就要起床。」這樣睡覺。如果在晚上也應該知道時間，月亮到什麼位置應該起床，如果沒有月亮，星星到什麼位置應該起床。應當以唸佛為開始，在十善法中，每一法中隨心所念，然後睡覺。』這個愚癡的比丘不這樣想就睡覺，被（此處原文如此，可能指情慾）所纏繞，所以弄出不凈之物，排除夢中的情況。』法師說：『律本上說，只有夢中的情況除外，弄出不凈之物與夢同時發生，為什麼要排除夢中的情況呢？』回答說：『佛制定戒律是約束身業，不約束意業，因此夢中沒有罪。就像律本中所說的那樣，佛告訴眾比丘：『你們應當這樣說戒，如果比丘故意弄出精液，犯僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。』弄出精液，指的是故意弄出、知道精液出來，並且以此為樂，沒有慚愧心。精液，在律中有七種，毗婆沙（Vibhāṣā，論釋）廣解中有十種。哪十種呢？青色、黃色、赤色、白色、木皮色、油色、乳色、酪色、酥色，

【English Translation】 English version: At Śrāvastī (舍衛). Like Rājagṛha (王舍城). In the past, there were Chakravartin kings (轉輪王), who took turns residing in this city, and because of that, it was called Rājagṛha. Śrāvastī is also like that. Śrāvastī is also called 『Abundant Possessions (多有)』. Why is it called 『Abundant Possessions』? Because treasures from various countries and various strange objects all gather in this country, so it is called 『Abundant Possessions.』『Śrāvastī is very subtle and wonderful; those who observe it are never tired of it. With the sound of ten kinds of music, food and drink are called for in the midst of the music. It is rich and abundant in treasures, like the palace of Indra (帝釋天).』『Kāḷudāyin (迦留陀), this person, is the name of a Bhikṣu (比丘). One whose desire and intention are intense, because he is burned by ** (the original text is like this, possibly referring to lust), his complexion is haggard and his body is thin.』 The Dharma Master said, 『The order and sentences are easy to understand, there is no need to say much. If there is any difficulty, I will explain it now. One who is distracted and sleeps, sleeps in this way because his mind is not settled. If he sleeps during the day, he should first think about when he should get up, as it is said in the Sūtra (修多羅), the Buddha told the Bhikṣus: 『If you want to sleep after bathing, you should think like this: 「I will get up before my hair is dry.」 Sleep like this. If it is night, you should also know the time, when the moon reaches a certain position you should get up, if there is no moon, when the stars reach a certain position you should get up. You should start by thinking of the Buddha, and among the ten wholesome dharmas, think of whatever you want in each dharma, and then sleep.』 This foolish Bhikṣu does not think like this before sleeping, and is entangled by ** (the original text is like this, possibly referring to lust), so he discharges impure things, excluding the situation in dreams.』 The Dharma Master said, 『The Vinaya (律) says that only the situation in dreams is excluded, discharging impure things occurs simultaneously with the dream, why is the situation in dreams excluded?』 He replied, 『The Buddha established precepts to restrain bodily actions, not mental actions, therefore there is no sin in dreams. As it is said in the Vinaya, the Buddha told the Bhikṣus: 『You should recite the precepts like this, if a Bhikṣu deliberately discharges semen, he commits Saṃghāvaśeṣa (僧伽婆尸沙).』 Discharging semen refers to deliberately discharging it, knowing that the semen is coming out, and taking pleasure in it, without a sense of shame. Semen, in the Vinaya, there are seven kinds, and the Vibhāṣā (毗婆沙) explains that there are ten kinds. What are the ten kinds? Blue, yellow, red, white, wood bark color, oil color, milk color, curd color, ghee color,

精離本處，本處以腰為處。又言不然，舉體有精，唯除發爪及燥皮無精。若精離本處，至道不至道及出，乃至飽一蠅，得僧伽婆尸沙罪。若有熱作行來運動，及病疾自出不犯。夢有四種，一者四大不和，二者先見，三者天人，四者想夢。」

問曰：「云何四大不和夢？」

答曰：「四大不和夢者，眠時夢見山崩，或飛騰虛空，或見虎狼師子賊逐，此是四大不和夢，虛不實。先見而夢者，或晝日見或白或黑，或男或女，夜夢見，是名先見，此夢虛不實。天人夢者，有善知識天人，有惡知識天人，若善知識天人現善夢，令人得善。惡知識者，令人得惡想現惡夢，此夢真實。想夢者，此人前身，或有福德或有罪，若福德者現善夢，罪者現惡夢，如菩薩母夢菩薩，初欲入母胎時，夢見白象從忉利天下入其右脅，此是想夢也。若夢禮佛誦經持戒，或佈施種種功德，此亦想夢。」

法師曰：「此夢夢中能識，不為想也？」

答曰：「亦不眠亦不覺，若言眠見夢者，于阿毗曇有違，若言覺見夢見欲事，與律有違。」

問曰：「有何違？」

答曰：「夢見欲事，無人得脫罪。又律中說，唯除夢中無罪。」

「若如此者，夢即虛也？」

答曰：「不虛。何以故？如獼猴眠。修多羅中說

【現代漢語翻譯】現代漢語譯本：『精』離開原來的位置，這裡所說的『原來的位置』指的是腰部。也有人說不是這樣，全身都有『精』，只有頭髮、指甲和乾燥的面板沒有『精』。如果『精』離開了原來的位置，導致不符合正道的事情發生或者泄出，甚至只是讓一隻蒼蠅吃飽，就會犯僧伽婆尸沙罪（Sanghavasesa，一種僅次於波羅夷的重罪）。如果有發熱、勞作、行走、運動，或者因疾病而自然流出，則不犯戒。夢有四種：一是四大不調，二是先前的見聞，三是天人所示，四是思慮所致。

有人問：『什麼是四大不調的夢？』

回答說：『四大不調的夢是指，睡眠時夢見山崩塌，或者在空中飛騰，或者看見虎狼獅子追逐，這些是四大不調的夢，虛幻不真實。因為先前的見聞而做的夢，或者白天看見白色或黑色，或者男人或女人，晚上夢見，這叫做先前的見聞，這種夢虛幻不真實。天人所示的夢，有善知識的天人，也有惡知識的天人，如果是善知識的天人示現好的夢，使人得到好的結果。惡知識的天人，使人產生惡念而示現惡夢，這種夢是真實的。思慮所致的夢，這個人前世，或者有福德或者有罪業，如果有福德就示現好的夢，有罪業就示現惡夢，例如菩薩的母親夢見菩薩，最初要進入母親的胎中時，夢見白象從忉利天（Trayastrimsa，欲界六天之一）降下進入她的右脅，這就是思慮所致的夢。如果夢見禮佛、誦經、持戒，或者佈施種種功德，這也是思慮所致的夢。』

法師說：『這種夢在夢中能夠識別，不應該是思慮所致的夢吧？』

回答說：『既不是睡眠也不是清醒的狀態，如果說是睡眠時看見的夢，就與阿毗曇（Abhidhamma，論藏）的教義相違背，如果說是清醒時看見的夢，看見了情慾之事，就與戒律相違背。』

有人問：『有什麼違背之處？』

回答說：『夢見情慾之事，沒有人能夠免於犯罪。而且戒律中說，只有在夢中沒有罪。』

『如果這樣說，夢就是虛假的嗎？』

回答說：『不是虛假的。為什麼呢？就像獼猴睡眠一樣。《修多羅》（Sutra，經）中說』

【English Translation】 English version: When 『essence』 leaves its original place, the 『original place』 here refers to the waist. Others say it is not so; the whole body has 『essence』, only hair, nails, and dry skin have no 『essence』. If the 『essence』 leaves its original place, leading to things that do not conform to the right path or are discharged, even if it only satisfies a fly, one commits a Sanghavasesa (a serious offense second only to Parajika). If there is fever, labor, walking, exercise, or natural discharge due to illness, there is no offense. There are four kinds of dreams: first, the four great elements are not in harmony; second, previous sights and sounds; third, visions from Devas (gods); fourth, dreams from thought.

Someone asked: 『What are dreams of the four great elements being out of harmony?』

The answer is: 『Dreams of the four great elements being out of harmony are when, while sleeping, one dreams of mountains collapsing, or flying in the void, or seeing tigers, wolves, lions chasing after them; these are dreams of the four great elements being out of harmony, illusory and unreal. Dreams from previous sights and sounds are when, during the day, one sees white or black, or a man or a woman, and dreams of them at night; this is called previous sights and sounds, and this kind of dream is illusory and unreal. Dreams from Devas, there are Devas who are good teachers, and there are Devas who are evil teachers; if Devas who are good teachers show good dreams, they cause people to obtain good results. Devas who are evil teachers cause people to have evil thoughts and show evil dreams; this kind of dream is real. Dreams from thought, this person in their previous life, either had blessings or had sins; if they had blessings, they will show good dreams, and if they had sins, they will show evil dreams, such as when the mother of a Bodhisattva (an enlightened being) dreamed of the Bodhisattva, when he was first about to enter her womb, she dreamed of a white elephant descending from Trayastrimsa (one of the six heavens of the desire realm) and entering her right side; this is a dream from thought. If one dreams of bowing to the Buddha, reciting scriptures, upholding precepts, or giving various kinds of merit, this is also a dream from thought.』

The Dharma master said: 『If one can recognize this kind of dream in the dream, it should not be a dream from thought, right?』

The answer is: 『It is neither a state of sleep nor wakefulness; if you say it is a dream seen while sleeping, it contradicts the teachings of the Abhidhamma (the collection of philosophical treatises); if you say it is a dream seen while awake, seeing matters of desire, it contradicts the Vinaya (the monastic rules).』

Someone asked: 『What is the contradiction?』

The answer is: 『If one dreams of matters of desire, no one can escape the offense. Moreover, the Vinaya says that only in dreams is there no offense.』

『If that is the case, are dreams false?』

The answer is: 『They are not false. Why? It is like a monkey sleeping. The Sutra (a discourse of the Buddha) says』

，佛告大王：『世間人夢，如獼猴眠，是故有夢。』」

問曰：「夢善耶？為無記耶？」

答曰：「亦有善、有不善者，亦有無記，若夢禮佛聽法說法，此是善功德；若夢殺生、偷盜、姦淫，此是不善；若夢見赤白青黃色，此是無記夢也。」

問曰：「若爾者應受果報？」

答曰：「不受果報。何以故？以心業羸弱故，不能感果報。是故律中說，唯除夢中。僧伽婆尸沙者，僧伽者，僧也，婆者，初也，尸沙者，殘也。」

問曰：「云何僧為初？」

答曰：「此比丘已得罪，樂欲清凈往到僧所，僧與波利婆沙，是名初。與波利婆沙竟，次與六夜行摩那埵，為中。殘者，與阿浮呵那，是名僧伽婆尸沙也。」

法師曰：「但取義味，不須究其文字，此罪唯僧能治，非一二三人故，名僧伽婆尸沙。若得故出精罪，應知方便、時想。應知方便者，我今出內色，欲出外色，俱出內外，虛空中動，如是方便故，名方便也。起時有五種：一者欲時起，二者大便起，三者小便，四者風動，五者蟲觸，是名五種。若欲時起男根便強堪用，過此時不起，餘四亦如是。復有朝中晡夜，亦名為時。為除病者。

「如是有十句，青色為初，亦有十故。于律本中說，戶孔為初，內色與外色觸，即成

【現代漢語翻譯】現代漢語譯本佛告訴國王：『世間人做夢，就像獼猴睡覺一樣，所以才會有夢。』

有人問：『夢是善的嗎？還是無記的呢？』

回答說：『也有善的，也有不善的，也有無記的。如果夢到禮佛、聽法、說法，這是善的功德；如果夢到殺生、偷盜、姦淫，這是不善的；如果夢到看見赤、白、青、黃等顏色，這是無記的夢。』

有人問：『如果這樣，應該承受果報嗎？』

回答說：『不承受果報。為什麼呢？因為心業羸弱，不能感得果報。所以戒律中說，唯獨夢中（所犯）除外。僧伽婆尸沙（Sanghavasesa，僧殘罪）的意思是，僧伽（Sangha）是僧眾，婆（ava）是初，尸沙（sesa）是殘餘。』

有人問：『為什麼說僧為初呢？』

回答說：『這個比丘已經犯了罪，樂於清凈，前往僧團處，僧團給予波利婆沙（parivasa，別住），這叫做初。給予波利婆沙之後，接著給予六夜行摩那埵（manatta，正意），這叫做中。殘餘的意思是，給予阿浮呵那（abbhana，除罪），這就叫做僧伽婆尸沙。』

法師說：『只要領會其中的義理，不必深究文字。這個罪只能由僧團來處理，不是一兩個人可以處理的，所以叫做僧伽婆尸沙。如果因為故意而出精，應當知道方便、時想。應當知道方便的意思是，我現在出內（此處原文有誤，應為精），出外色，俱出內外，虛空中動，像這樣的方便，所以叫做方便。起時有五種：一是慾念生起時，二是大便時，三是小便時，四是風動時，五是蟲觸時，這叫做五種。如果慾念生起時男根便強硬堪用，過了這個時候就不會生起，其餘四種也是這樣。還有朝、中、晡、夜，也叫做時。爲了去除疾病。』

『像這樣有十句，青色為初，也有十種緣故。在戒律本中說，戶孔為初，內色與外色接觸，就成了。』

【English Translation】 English version The Buddha told the king: 'The dreams of people in the world are like the sleep of monkeys, that is why there are dreams.'

Someone asked: 'Are dreams good, or are they neutral?'

The answer is: 'There are good ones, there are bad ones, and there are neutral ones. If one dreams of bowing to the Buddha, listening to the Dharma, and expounding the Dharma, this is good merit; if one dreams of killing, stealing, or committing adultery, this is bad; if one dreams of seeing red, white, blue, or yellow colors, this is a neutral dream.'

Someone asked: 'If that is the case, should one receive karmic retribution?'

The answer is: 'One does not receive karmic retribution. Why? Because the mental karma is weak, and cannot cause karmic retribution. Therefore, it is said in the Vinaya (discipline), except in dreams. Sanghavasesa (Sanghavasesa, remaining offenses requiring a meeting of the Sangha) means, Sangha (Sangha) is the monastic community, ava is the beginning, and sesa is the remainder.'

Someone asked: 'Why is it said that the Sangha is the beginning?'

The answer is: 'This bhikkhu (monk) has committed an offense, and desires purification, and goes to the Sangha. The Sangha gives parivasa (parivasa, probation), this is called the beginning. After giving parivasa, then gives six-night manatta (manatta, penance), this is called the middle. Remainder means, giving abbhana (abbhana, absolution), this is called Sanghavasesa.'

The Dharma master said: 'Just grasp the meaning, there is no need to delve into the words. This offense can only be dealt with by the Sangha, not by one or two people, therefore it is called Sanghavasesa. If one emits semen intentionally, one should know the expedient means and the time. Knowing the expedient means means, I now emit internal * (original text is incorrect, should be semen), * emit external form, both internal and external are emitted, moving in the empty space, such expedient means, therefore it is called expedient means. There are five kinds of times when it arises: first, when desire arises; second, during defecation; third, during urination; fourth, when the wind moves; fifth, when insects touch, these are called the five kinds. If the male organ becomes strong and usable when desire arises, it will not arise after this time, the other four are also like this. Also, morning, midday, afternoon, and night are also called times. In order to remove illness.'

'Like this there are ten sentences, blue color is the beginning, there are also ten reasons. It is said in the Vinaya text, the hole of the door is the beginning, the internal form touches the external form, and it becomes.'

堪用，虛空中動，亦無內亦無外色，自動故得罪。蟲者，此蟲身有毛，若觸癢而起即成堪用，若作藥或佈施，或祠祀或試，或以生天或作栽種，若作如是者，皆悉得罪，若故出精離本處，得僧伽婆尸沙罪，若故出精而不出不得罪，若自流出非故出者亦無罪。」

法師曰：「次句易解，若比丘得罪，往至毗尼師所，毗尼師次第問：『先敕，勿覆藏語。先敕，我如醫師汝如病者，而實頭痛而假言腳痛，醫師設藥病亦不差。』即呵責言：『師無驗不解設藥，是故汝可一一向我說，若重結重，若輕結輕。』毗尼師先觀十一欲、十一方便。」

問曰：「何謂為十一欲？」

答曰：「一者樂出樂，二者正出樂，三者已出樂，四者欲樂，五者觸樂，六者癢樂，七者見樂，八者坐樂，九者語樂，十者樂家樂，十一者折林也。樂出樂者，若比丘欲時起心樂，欲樂故出精，精出故得僧伽婆尸沙。若故出樂，精不出，得偷蘭遮罪。若比丘心想而眠，先作方便以腳挾，或以手握根，作想而眠，方夢精出，得僧伽婆尸沙罪。若欲起觀不凈，以觀不凈而滅之，心凈無垢而眠，若夢精出無罪。是名樂出樂。正出樂者，若比丘眠而夢作欲事，正出而覺而不動根，精出無罪，若正出而動者得罪。若正出自念言：『勿污衣席，不樂出。』

【現代漢語翻譯】現代漢語譯本：堪用之物，在虛空中移動，既無內部也無外部的顏色，因其自動而獲罪。蟲子，這種蟲子身上有毛，如果觸碰后因發癢而動，就成了堪用之物，如果用作藥物、佈施、祭祀或試驗，或者用來昇天或進行栽種，如果這樣做，都會獲罪。如果故意射精離開身體，會犯僧伽婆尸沙罪（Sanghavasesa，僧團殘罪），如果故意射精但沒有射出，則沒有罪，如果是自然流出而非故意射出，也沒有罪。

法師說：『下一句容易理解，如果比丘（bhikkhu，佛教出家男眾）犯了罪，去到毗尼師（Vinaya master，持戒律師）那裡，毗尼師依次詢問：『首先告誡，不要隱瞞。首先告誡，我像醫生，你像病人，如果確實是頭痛卻假說是腳痛，醫生即使開藥病也不會好。』然後呵斥說：『老師沒有經驗，不瞭解如何開藥，所以你可以一一向我說，如果犯了重罪就按重罪處理，如果犯了輕罪就按輕罪處理。』毗尼師首先觀察十一欲、十一種方便。』

問：『什麼是十一欲？』

答：『一是樂出樂，二是正出樂，三是已出樂，四是欲樂，五是觸樂，六是癢樂，七是見樂，八是坐樂，九是語樂，十是樂家樂，十一是折林也。樂出樂，如果比丘在有慾望時生起貪戀之心，因為貪戀慾望而射精，射精就會犯僧伽婆尸沙罪。如果故意貪戀快樂，但精液沒有射出，會犯偷蘭遮罪（thullanaccaya，粗罪）。如果比丘心中想著淫慾而睡覺，先採取措施用腳夾住，或者用手握住陰莖，想著淫慾而睡覺，然後夢中射精，會犯僧伽婆尸沙罪。如果慾望生起時觀想不凈，用觀想不凈來消除慾望，內心清凈沒有污垢而睡覺，如果夢中射精則沒有罪。這叫做樂出樂。正出樂，如果比丘睡覺時夢到性行為，正在射精時醒來而不動陰莖，射精沒有罪，如果正在射精時動了陰莖，就會有罪。如果正在射精時心想：『不要弄髒衣服和床鋪，不希望射出。』

【English Translation】 English version: That which is usable, moving in the void, having neither internal nor external color, incurs offense because of its automatic action. Worms, these worms have hair on their bodies, if touched and they move due to itching, they become usable. If used as medicine, for almsgiving, sacrifices, or experiments, or to ascend to heaven or for planting, if one does such things, one incurs offense. If one deliberately emits semen away from its source, one commits a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) offense. If one deliberately emits semen but it does not come out, there is no offense. If it flows out naturally and not deliberately, there is also no offense.

The Dharma master said: 'The next sentence is easy to understand. If a bhikkhu (bhikkhu, Buddhist monk) commits an offense, he goes to the Vinaya master (Vinaya master, master of discipline), and the Vinaya master asks in order: 'First, I instruct you, do not conceal anything. First, I instruct you, I am like a doctor, you are like a patient. If you actually have a headache but falsely say you have a foot ache, the doctor's medicine will not cure the illness.' Then he rebukes, saying: 'The teacher has no experience and does not know how to prescribe medicine, so you should tell me everything one by one. If it is a serious offense, it will be dealt with as a serious offense; if it is a minor offense, it will be dealt with as a minor offense.' The Vinaya master first observes the eleven desires and eleven means.'

Question: 'What are the eleven desires?'

Answer: 'First is the pleasure of emission, second is the pleasure of actual emission, third is the pleasure of having emitted, fourth is the pleasure of desire, fifth is the pleasure of touch, sixth is the pleasure of itching, seventh is the pleasure of seeing, eighth is the pleasure of sitting, ninth is the pleasure of speech, tenth is the pleasure of enjoying one's home, and eleventh is the 'folded forest'. The pleasure of emission: if a bhikkhu has a desire and his mind is filled with craving, because of craving for desire he emits semen, and emitting semen incurs a Sanghavasesa offense. If one deliberately craves pleasure but the semen does not come out, one commits a thullanaccaya (thullanaccaya, grave offense) offense. If a bhikkhu thinks of lustful things while sleeping, first taking measures to clamp his legs together, or holding his penis with his hand, thinking of lustful things while sleeping, and then emits semen in a dream, he commits a Sanghavasesa offense. If, when desire arises, one contemplates impurity, using the contemplation of impurity to eliminate desire, and sleeps with a pure and undefiled mind, if semen is emitted in a dream, there is no offense. This is called the pleasure of emission. The pleasure of actual emission: if a bhikkhu dreams of sexual activity while sleeping, and wakes up while actually emitting semen without moving his penis, there is no offense. If he moves his penis while actually emitting semen, there is an offense. If, while actually emitting semen, he thinks: 'Do not soil the clothes and bedding, I do not want to emit.'

而以手捉塞，將出外洗無罪。若有樂心得罪，是名正樂，已復不觸無罪。若貪樂更弄出得罪，是名已出樂。欲樂者，比丘欲起而捉女人，精出無罪。何以故？為淫事故，得突吉羅罪，若至境界得波羅夷罪，若捉已貪細滑，不入波羅夷境界，精出得僧殘罪，是名欲樂。觸樂者，或內觸或外觸，內者，或以手試為強為軟，因觸故精出不犯，若有出心貪樂得罪，是名內觸。外觸者，比丘欲心觸女身，或抱或摩觸細滑精出不犯，以摩觸故，得僧殘罪，若樂觸樂、樂出精，俱得罪。癢樂者，或癬或疥蟲觸男根起癢，以手抓之精出者無罪，若根起因勢動出犯罪。見樂者，若比丘或見女根，根起而熟視精出，不犯僧殘罪，得突吉羅罪，若見已動根精出，得僧伽婆尸沙罪，是名見樂。坐樂者，比丘與女人于靜處坐，共語而精出無罪，因靜處坐得餘罪。若坐欲心起因動腰，得僧殘罪，是名坐樂。語樂者，與女人于靜處語：『女根云何？為黑為白為肥為瘦？』作如是語精出無罪，因粗惡語得僧殘罪。若語樂有出心動犯僧殘，是名語樂。樂家者，比丘還檀越家，以念故，或母或姊妹，以手摩挲或抱，精出不犯，因觸故得突吉羅罪，若摩挲故出精犯罪，是名樂家。折林者，男子與女結誓，或以香華檳榔，更相往還餉致言：『以此結親。』何以故

【現代漢語翻譯】現代漢語譯本：如果（比丘）用手抓住（自己的生殖器）阻止精液流出，然後清洗，這是沒有罪的。如果帶著快樂的心情犯戒，這被稱為『正樂』，已經復原，不構成犯罪。如果貪圖快樂，進一步玩弄導致精液流出，這被稱為『已出樂』。對於『欲樂』，如果比丘生起慾望並抓住女人，即使精液流出也沒有罪。為什麼呢？因為淫慾的緣故，會犯突吉羅罪（Dukkata，一種輕罪），如果達到波羅夷罪（Parajika，斷頭罪）的程度，就會犯波羅夷罪。如果抓住（女人）后貪戀其細滑，但沒有達到波羅夷罪的程度，精液流出則犯僧殘罪（Sanghadisesa，僅次於波羅夷罪的重罪），這被稱為『欲樂』。『觸樂』，包括內在的觸控和外在的觸控。內在的觸控，例如用手測試（自己的生殖器）是強壯還是柔軟，因為觸控的緣故精液流出不構成犯罪，但如果帶著出精的心貪圖快樂，就會犯罪，這被稱為『內觸』。外在的觸控，如果比丘帶著慾望之心觸控女人的身體，或者擁抱或者摩擦其細滑之處，即使精液流出也不構成犯罪，但因為摩擦的緣故，會犯僧殘罪。如果樂於觸控，樂於出精，樂於精液流出，都會犯罪。『癢樂』，如果因為癬或者疥蟲觸碰到男根而感到瘙癢，用手抓撓導致精液流出，這是沒有罪的。如果（男）根因為（抓撓的）勢頭而動，導致精液流出，就會犯罪。『見樂』，如果比丘看到女人的生殖器，（自己的）根勃起並熟視，導致精液流出，不犯僧殘罪，但會犯突吉羅罪。如果看到后（男）根動，導致精液流出，會犯僧伽婆尸沙罪（Sanghavasesa，僧殘罪），這被稱為『見樂』。『坐樂』，比丘與女人在安靜的地方坐著，一起說話，即使精液流出也沒有罪，但因為在安靜的地方坐著，會犯其他罪。如果坐著時慾望之心生起，因為動腰的緣故，會犯僧殘罪，這被稱為『坐樂』。『語樂』，與女人在安靜的地方說話：『女人的生殖器是什麼樣的？是黑色的、白色的、肥胖的還是瘦弱的？』說這樣的話，即使精液流出也沒有罪，但因為粗惡的語言，會犯僧殘罪。如果語樂有出精的心，動（身）會犯僧殘罪，這被稱為『語樂』。『樂家』，比丘回到施主家，因為思念的緣故，或者（施主是自己的）母親或者姐妹，用手撫摸或者擁抱，即使精液流出也不構成犯罪，但因為觸控的緣故，會犯突吉羅罪，如果因為撫摸的緣故導致精液流出，就會犯罪，這被稱為『樂家』。『折林』，男子與女子結下誓言，或者用香、花、檳榔，互相往來贈送禮物，說：『以此結為親家。』為什麼呢？現代漢語譯本：』

【English Translation】 English version: And if one holds back the semen with his hand, washes it off afterwards, there is no offense. If there is pleasure in committing the offense, it is called 'rightful pleasure,' and having recovered, there is no offense in touching again. If one is greedy for pleasure and further plays with it, resulting in ejaculation, it is called 'pleasure already out.' Regarding 'desire pleasure,' if a Bhikkhu (Buddhist monk) has a desire and grabs a woman, there is no offense even if semen is discharged. Why? Because of the act of lust, he commits a Dukkata (minor offense). If it reaches the level of Parajika (defeat, expulsion), he commits a Parajika offense. If he grabs (the woman) and is greedy for her smoothness, but does not reach the level of Parajika, the discharge of semen results in a Sanghadisesa (formal meeting) offense. This is called 'desire pleasure.' 'Touch pleasure' includes internal touch and external touch. Internal touch is, for example, testing with the hand whether (one's own genitals) are strong or soft. Because of the touch, the discharge of semen is not an offense. However, if there is a mind of ejaculation and greed for pleasure, it is an offense. This is called 'internal touch.' External touch is when a Bhikkhu touches a woman's body with a lustful mind, or embraces or rubs her smoothness. Even if semen is discharged, it is not an offense, but because of the rubbing, he commits a Sanghadisesa offense. If one enjoys touching, enjoys ejaculation, and enjoys the discharge of semen, all are offenses. 'Itch pleasure' is when a rash or scabies touches the male organ and causes itching. If one scratches it with his hand and semen is discharged, there is no offense. If the (male) organ rises and moves due to the momentum (of scratching), resulting in ejaculation, it is an offense. 'Sight pleasure' is when a Bhikkhu sees a woman's genitals, (his own) organ rises, and he stares intently, resulting in ejaculation. He does not commit a Sanghadisesa offense, but commits a Dukkata offense. If, after seeing, the (male) organ moves and semen is discharged, he commits a Sanghavasesa (Sanghadisesa) offense. This is called 'sight pleasure.' 'Sitting pleasure' is when a Bhikkhu sits with a woman in a quiet place and talks together. Even if semen is discharged, there is no offense, but because of sitting in a quiet place, he commits other offenses. If, while sitting, a lustful mind arises and he moves his waist, he commits a Sanghadisesa offense. This is called 'sitting pleasure.' 'Speech pleasure' is when one speaks with a woman in a quiet place: 'What is the nature of a woman's genitals? Are they black, white, fat, or thin?' Saying such things, even if semen is discharged, there is no offense, but because of the coarse and evil language, he commits a Sanghadisesa offense. If speech pleasure involves a mind of ejaculation and movement (of the body), he commits a Sanghadisesa offense. This is called 'speech pleasure.' 'Family pleasure' is when a Bhikkhu returns to the house of a donor, and because of affection, or (the donor is his) mother or sister, he strokes or embraces them. Even if semen is discharged, it is not an offense, but because of the touch, he commits a Dukkata offense. If the discharge of semen is caused by stroking, it is an offense. This is called 'family pleasure.' 'Broken Forest' is when a man and a woman make a vow, or exchange gifts of incense, flowers, and betel nuts, saying, 'Let us be related through this.' Why?

？香華檳榔者，皆從林出，故名折林。若女人答：『餉善，大德餉極香美，我今答后餉，令此大德念我。』比丘聞此已，欲起精出不犯。若因便故出犯罪，又因不出得偷蘭遮罪。」

法師曰：「是名為十一。毗尼師善觀已，有罪無罪、若輕若重，輕者言輕，重者說重，如律本所治者，若如是作善。譬如醫師，善觀諸病隨病投藥，病者得愈醫師得賞。故出不凈者，如是為初，心樂出而不弄不動，若精出不犯，若觸若癢無出心無罪，有出心有罪，除夢中者。若比丘夢與女人共作淫事，或夢共抱共眠，如是欲法次第汝自當知。若精出無罪，若正出而覺，因此樂出，或以手捉，或兩髀挾，犯罪。是故有智慧比丘，若眠夢慎莫動善，若精出恐污衣席，以手捉往至洗處不犯。若根有瘡病以油涂之，或種種藥磨不樂精出無罪。若癲狂人精出無罪，最初未制戒不犯。第一僧伽婆尸沙說竟。

「爾時佛住舍衛國祇樹給孤獨園精舍。」法師曰：「此義前已解。此摩觸戒文句者，若有難解者我今解說。于阿蘭若處住者，非真阿蘭若處，所以非真阿蘭若處，所以作非真，在給孤獨園精舍后林中故，名阿蘭若。此比丘房四面周圍當中住處善莊嚴者，其中巧妙種種玩飾，治欲謀人不思善法。一窗開者，若開一窗余處悉闇，若閉此窗開余

【現代漢語翻譯】現代漢語譯本：如果有人供養香、花、檳榔等物，這些東西都是從樹林里採摘的，所以稱為『折林』。如果女人回答說：『供養得好，大德的供養非常香美，我現在答謝供養，讓這位大德記住我。』比丘聽到這些話后，想要起身，但沒有精液流出，這不算犯戒。如果因為貪圖方便而導致精液流出，就犯戒；如果因為其他原因導致精液沒有流出，就犯偷蘭遮罪。

法師說：『這叫做第十一（戒）。毗尼師（Vinaya master，持戒律師）仔細觀察后，判斷有罪無罪、罪輕罪重，輕的就說是輕的，重的就說是重的，按照律本所規定的來處理，如果這樣做就很好。』譬如醫生，善於觀察各種疾病，根據病情投藥，病人痊癒了，醫生也得到獎賞。所以，對於精液流出的情況，一開始，如果內心喜歡，但沒有去弄動，如果精液流出，不算犯戒；如果因為觸控或瘙癢而導致精液流出，沒有淫慾心，就沒有罪；如果有淫慾心，就有罪，除了做夢的情況。如果比丘夢見與女人一起做淫事，或者夢見一起擁抱、一起睡覺，像這樣的淫慾之事，你應該自己知道其中的次第。如果在夢中精液流出，沒有罪；如果正在流出時醒來，因此感到快樂而流出，或者用手抓住，或者用兩腿夾住，就犯戒。所以，有智慧的比丘，如果睡覺做夢，要謹慎，不要動，如果精液流出，恐怕弄髒衣服或床鋪，可以用手抓住，然後去清洗的地方，這不算犯戒。如果生殖器有瘡或疾病，用油塗抹，或者用各種藥物擦拭，不希望精液流出，就沒有罪。如果癲狂的人精液流出，沒有罪，最初還沒有制定戒律時，也不算犯戒。第一僧伽婆尸沙（Sanghavasesa，僧殘）戒說完了。

『當時，佛陀住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）精舍。』法師說：『這個意思前面已經解釋過了。』關於這個摩觸戒（touching prohibition）的條文，如果有什麼難以理解的地方，我現在來解釋。住在阿蘭若（aranya，寂靜處）處的人，並非真正的阿蘭若處，之所以說並非真正的阿蘭若處，之所以說是『非真』，是因為在給孤獨園精舍後面的樹林中，所以稱為阿蘭若。這個比丘的房間四面周圍，當中的住處裝飾得很華麗，其中有很多巧妙的裝飾品，這是爲了引誘人，而不是爲了思考善法。只開一扇窗戶，如果打開一扇窗戶，其他地方就都黑暗了，如果關閉這扇窗戶，打開其他的窗戶

【English Translation】 English version: If someone offers incense, flowers, betel nuts, etc., these things are all collected from the forest, hence the name 'broken forest'. If a woman replies: 'The offering is good, the offering of the great virtuous one is very fragrant and beautiful, I now reciprocate the offering, so that this great virtuous one will remember me.' After hearing these words, if a Bhikkhu wants to get up, but no semen is discharged, this is not an offense. If semen is discharged due to convenience, it is an offense; if semen is not discharged for other reasons, it is an offense of sthulatyaya (serious offense).

The Dharma master said: 'This is called the eleventh (rule). The Vinaya master (expert in monastic discipline), after careful observation, determines whether there is guilt or no guilt, whether the offense is light or heavy. If it is light, it is said to be light; if it is heavy, it is said to be heavy, and it is dealt with according to the provisions of the Vinaya. If it is done in this way, it is good.' For example, a doctor is good at observing various diseases and prescribing medicine according to the condition. When the patient recovers, the doctor is rewarded. Therefore, regarding the situation of semen discharge, initially, if the mind is pleased, but there is no manipulation, if semen is discharged, it is not an offense; if semen is discharged due to touching or itching, without lustful intention, there is no offense; if there is lustful intention, there is an offense, except in the case of dreams. If a Bhikkhu dreams of engaging in sexual acts with a woman, or dreams of embracing or sleeping together, you should know the order of such lustful matters yourself. If semen is discharged in a dream, there is no offense; if one wakes up while it is being discharged, and semen is discharged because of this pleasure, or if one grabs it with the hand, or clamps it with the thighs, it is an offense. Therefore, a wise Bhikkhu, if sleeping and dreaming, should be careful not to move. If semen is discharged and may soil the clothes or bedding, one can grab it with the hand and go to the washing place, this is not an offense. If there are sores or diseases on the genitals, apply oil or various medicines, and if one does not desire semen discharge, there is no offense. If a mad person discharges semen, there is no offense; before the precepts were initially established, it was not an offense. The first Sanghavasesa (formal meeting) rule is finished.

'At that time, the Buddha was staying in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti).' The Dharma master said: 'This meaning has been explained before.' Regarding the clauses of this touching prohibition (touching prohibition), if there is anything difficult to understand, I will now explain it. Those who live in the aranya (aranya, quiet place) are not true aranya places. The reason why they are not true aranya places, the reason why they are called 'not true', is because they are in the forest behind the Jetavana Anathapindika-arama, so they are called aranya. This Bhikkhu's room is surrounded on all sides, and the dwelling in the middle is decorated magnificently, with many ingenious decorations, which is to entice people, not to contemplate good Dharma. Only one window is opened; if one window is opened, all other places are dark; if this window is closed, other windows are opened.

窗，此處復闇。如是語已婆羅門尼自念言：『此婆羅門意欲樂出家，應覆藏而發露者。』所以發露者，欲遮婆羅門出家心故。何處高德作如是惡事？高德者，姓貴德高，亦言大富貴姓。女者，有夫女人，或無夫女，或無子女。淫亂變心者，淫慾入身，如夜叉鬼入心無異，亦如老象溺泥不能自出，淫亂變心隨處而著，無有慚愧，或心變欲或欲變心。是故律本中說，淫亂變心，心即染著。亦言戀著，以身摩觸縛著也。始生者，是即時生也，其兒身猶濕未燥，若觸其身者，亦名犯僧殘，若過其境界波羅夷罪，若與俱在一靜處犯波夜提。如此始生亦如是，何況長大。捉手為初，摩觸細滑，此是惡行也。是故律本中說，若捉手。」

法師曰：「今當廣說。手者，肘為初，乃至爪，是名手也。」

又言：「從臂至爪，亦名為手。發者，純發無雜。結者，束髮也。雜絲者，是雜五色絲也。發雜華者，瞻卜華為初。雜金銀者，或金銀錢，或金華或銀華，及種種珍寶裝嚴，亦名雜金銀。若比丘捉如是發者，皆得僧殘。若比丘言：『我捉雜發。』罪無得脫。若比丘或捉一發亦僧殘。除發及手，余處摩觸悉名細滑，若比丘捉一一身份悉僧殘，此摩滑戒。若捉手、若捉髮、若摩觸細滑，分別有十二種，我今當現。捉觸為初，律本中

【現代漢語翻譯】現代漢語譯本：窗戶，這裡又變得昏暗了。這樣說完，婆羅門尼自己心裡想：『這個婆羅門想要出家，應該隱瞞的事情卻顯露出來了。』之所以顯露出來，是爲了阻止婆羅門出家的心。哪裡有高尚品德的人做這種惡事呢？高德者，指的是姓氏尊貴、品德高尚，也可以說是非常富有尊貴的姓氏。女子，指的是有丈夫的女人，或者沒有丈夫的女子，或者沒有子女的女子。變心者，指的是淫慾進入身體，就像夜叉鬼進入內心一樣，也像老象陷入泥潭無法自拔，變心隨處執著，沒有慚愧之心，或者心生淫慾，或者淫慾變心。因此在戒律書中說，變心，就是心生染著。也可以說是戀戀不捨，用身體去摩擦接觸，從而被束縛。始生者，指的是剛出生的時候，嬰兒的身體還是濕潤的沒有乾透，如果觸控他的身體，也叫做犯僧殘罪，如果超過了那個界限，就是波羅夷罪，如果和他一起在一個安靜的地方，就犯波夜提罪。像這樣剛出生的嬰兒都是如此，更何況是長大的人呢。牽手是開始，摩擦細嫩光滑的面板，這是惡劣的行為。因此在戒律書中說，如果牽手。」法師說：『現在應當詳細解說。手，從手肘開始，到指甲，這都叫做手。』又說：『從手臂到指甲，也叫做手。發，指的是純粹的頭髮，沒有摻雜其他東西。結，指的是把頭髮束起來。雜絲，指的是摻雜五顏六色的絲線。發雜華，指的是以瞻卜花為首的各種花。雜金銀，指的是或者金銀錢幣，或者金花或者銀花，以及各種珍寶裝飾，也叫做雜金銀。如果比丘觸控這樣的頭髮，都犯僧殘罪。如果比丘說：『我觸控了摻雜裝飾的頭髮。』罪過無法逃脫。如果比丘哪怕觸控一根頭髮，也是僧殘罪。除了頭髮和手，其餘地方的摩擦觸控都叫做細滑，如果比丘觸控身體的每一個部位，都犯僧殘罪，這就是摩滑戒。如果牽手、如果觸控頭髮、如果摩擦細嫩光滑的面板，分別有十二種情況，我現在應當詳細說明。以觸控為開始，在戒律書中』

【English Translation】 English version: The window, here it becomes dark again. Having spoken thus, the Brahmin woman thought to herself: 'This Brahmin intends to renounce the world; what should be concealed is being revealed.' The reason for revealing it is to prevent the Brahmin's mind from renouncing the world. Where does a person of high virtue commit such evil deeds? 'High virtue' refers to a noble and virtuous lineage, or a very wealthy and noble family. 'Woman' refers to a woman with a husband, or a woman without a husband, or a woman without children. 'Changed mind' refers to lust entering the body, like a Yaksha (a type of spirit) entering the mind, or like an old elephant drowning in mud and unable to escape. The changed mind clings everywhere, without shame, either the mind desires lust, or lust changes the mind. Therefore, it is said in the Vinaya (monastic rules), 'Changed mind' means the mind is stained with attachment. It can also mean being reluctant to part, touching and caressing the body, thus being bound. 'Newly born' refers to the time of birth, when the infant's body is still wet and not yet dry. If one touches the body, it is called an offense of Sanghavasesa (a serious offense requiring a group of monks to resolve); if one goes beyond that boundary, it is a Parajika (expulsion offense); if one is with the infant in a quiet place, it is a Pacittiya (minor offense). This is the case even with a newly born infant, let alone a grown person. Holding hands is the beginning, caressing smooth skin, this is an evil act. Therefore, it is said in the Vinaya, 'If one holds hands.' The Dharma Master said: 'Now I shall explain in detail. 'Hand' refers to everything from the elbow to the fingernails, this is called a hand.' It is also said: 'From the arm to the fingernails, it is also called a hand.' 'Hair' refers to pure hair, without any mixture. 'Knot' refers to tying up the hair. 'Mixed silk' refers to mixing five-colored silk threads. 'Hair mixed with flowers' refers to various flowers, starting with Champak flowers. 'Mixed with gold and silver' refers to gold or silver coins, or gold flowers or silver flowers, and various precious jewels for decoration, this is also called mixed with gold and silver. If a Bhikkhu (monk) touches such hair, he commits a Sanghavasesa offense. If a Bhikkhu says: 'I touched hair mixed with decorations,' he cannot escape the offense. If a Bhikkhu touches even a single hair, it is a Sanghavasesa offense. Apart from hair and hands, touching and caressing other places is called smooth. If a Bhikkhu touches every part of the body, he commits a Sanghavasesa offense, this is the rule against caressing smooth skin. If one holds hands, if one touches hair, if one caresses smooth skin, there are twelve different situations, which I shall now explain in detail. Starting with touching, in the Vinaya.'

說，捉者，不摩觸者，不捉不摩，是名觸也。捉者，捻置一處，是名捉。余句易可解耳。此諸文句今正廣說。若女作女想，比丘欲心以身相觸，律中已說，若捉能得僧殘。若捉置更捉，隨捉多少悉僧殘。若比丘以一手摩觸乃至一日僧殘。何以故？為不動手故，觸亦如是。下觸者，從頭至腳底，捉不置亦得一僧殘。若放已更捉，隨捉多少，一一僧殘。上觸者，從腳至頭亦如是。低觸者，先捉女發低頭而嗅，隨其所作不置，得一僧殘。牽者，牽就其身。蕩者，蕩離其身。捉將者，捉女人去一由旬不動手，得一僧殘。若置更捉，隨一一捉得僧殘。若隔衣捉、若隔瓔珞捉，偷蘭遮。若衣穿著肉僧殘，人女作人女想僧殘，人女疑偷蘭遮，人女作黃門想偷蘭遮，人女作男子想偷蘭遮，人女作畜生想偷蘭遮，黃門作黃門想偷蘭遮，黃門疑突吉羅，男子畜生作黃門想突吉羅，男子作男子想突吉羅，男子疑突吉羅，男子作人女想、作畜生想突吉羅，畜生作畜生想突吉羅。二女者，如是為初，若捉二人，二僧殘。若捉眾多女，眾多僧殘。若眾多女聚在一處，若總捉，計女多少，一一僧殘，若中央女不著衣偷蘭遮。比丘以衣繞縛眾多女牽去偷蘭遮，中央女不著衣突吉羅，比丘以繩縛女人衣突吉羅。若女人次第坐膝膝相著，比丘捉著上頭第一女

【現代漢語翻譯】現代漢語譯本：說，『捉』（zhuō，抓住）是指抓住，『不摩觸』（bù mó chù，不摩擦觸控）是指不摩擦觸控，『不捉不摩』（bù zhuō bù mó，不抓住也不摩擦）被稱為『觸』（chù，觸控）。『捉』是指捏在一起放在一處，這叫做『捉』。其餘的語句很容易理解。這些文句現在詳細解釋。如果比丘對比丘尼生起淫慾之心，並以身體接觸，律中已經說明，如果抓住，就能構成僧殘罪（sēng cán zuì，一種較重的罪）。如果抓住後放下又抓住，每次抓住都構成僧殘罪。如果比丘用一隻手摩擦觸控，甚至持續一整天，也構成僧殘罪。為什麼呢？因為手沒有停止動作。觸控也是如此。下觸是指從頭到腳底的觸控，抓住不放也構成一個僧殘罪。如果放開后又抓住，每次抓住都構成一個僧殘罪。上觸是指從腳到頭的觸控，情況也是一樣。低觸是指先抓住女人的頭髮，然後低頭去聞，只要這個動作不停止，就構成一個僧殘罪。『牽』（qiān，拉）是指拉向自己身體。『蕩』（dàng，推開）是指推離自己身體。『捉將』（zhuō jiāng，抓住帶走）是指抓住女人帶走一由旬（yóu xún，古代長度單位）的距離，並且手沒有停止動作，構成一個僧殘罪。如果放下後又抓住，每次抓住都構成僧殘罪。如果隔著衣服抓住，或者隔著瓔珞（yīng luò，一種裝飾品）抓住，構成偷蘭遮罪（tōu lán zhē zuì，一種較輕的罪）。如果衣服穿在身上，直接接觸到肉體，構成僧殘罪。如果對比丘尼產生比丘尼的想法，構成僧殘罪；如果對比丘尼產生懷疑，構成偷蘭遮罪；如果對比丘尼產生黃門（huáng mén，太監）的想法，構成偷蘭遮罪；如果對比丘尼產生男子的想法，構成偷蘭遮罪；如果對比丘尼產生畜生的想法，構成偷蘭遮罪；如果對黃門產生黃門的想法，構成偷蘭遮罪；如果對黃門產生懷疑，構成突吉羅罪（tū jí luó zuì，一種最輕的罪）；如果男子或畜生對黃門產生想法，構成突吉羅罪；如果男子對男子產生想法，或者產生懷疑，構成突吉羅罪；如果男子對比丘尼或畜生產生想法，構成突吉羅罪；如果畜生對畜生產生想法，構成突吉羅罪。如果是兩個比丘尼，以此類推，如果抓住兩個比丘尼，構成兩個僧殘罪。如果抓住眾多比丘尼，構成眾多僧殘罪。如果眾多比丘尼聚集在一處，如果一起抓住，按照比丘尼的數量，每一個都構成一個僧殘罪，如果中間的比丘尼沒有穿衣服，構成偷蘭遮罪。比丘用衣服纏繞捆綁眾多比丘尼並拉走，構成偷蘭遮罪，中間的比丘尼沒有穿衣服，構成突吉羅罪，比丘用繩子捆綁女人的衣服，構成突吉羅罪。如果女人們依次坐著，膝蓋互相接觸，比丘抓住坐在最上面的第一個女人。

【English Translation】 English version: It is said that 'grasping' (zhuō) means to seize, 'not touching' (bù mó chù) means not rubbing or touching, and 'neither grasping nor touching' (bù zhuō bù mó) is called 'touching' (chù). 'Grasping' means to pinch together and place in one place, which is called 'grasping'. The remaining sentences are easy to understand. These sentences are now explained in detail. If a Bhikkhu has lustful thoughts towards a Bhikkhuni and touches her body, it has already been stated in the Vinaya that if he grasps, he commits a Sanghavasesa offense (sēng cán zuì, a serious offense). If he grasps, releases, and then grasps again, each grasp constitutes a Sanghavasesa offense. If a Bhikkhu rubs and touches with one hand, even for a whole day, he also commits a Sanghavasesa offense. Why? Because the hand does not stop moving. Touching is the same. Lower touching refers to touching from head to toe, grasping without releasing also constitutes one Sanghavasesa offense. If he releases and then grasps again, each grasp constitutes one Sanghavasesa offense. Upper touching refers to touching from foot to head, and the situation is the same. Lower touching refers to first grasping a woman's hair, then lowering the head to smell it, as long as this action does not stop, it constitutes one Sanghavasesa offense. 'Pulling' (qiān) means pulling towards one's own body. 'Pushing away' (dàng) means pushing away from one's own body. 'Grasping and taking away' (zhuō jiāng) means grasping a woman and taking her away for a Yojana (yóu xún, an ancient unit of length) without stopping the hand, constituting one Sanghavasesa offense. If he releases and then grasps again, each grasp constitutes a Sanghavasesa offense. If he grasps through clothing or through a necklace (yīng luò, an ornament), he commits a Thullanacca offense (tōu lán zhē zuì, a minor offense). If the clothing is worn directly on the flesh, it constitutes a Sanghavasesa offense. If he has the thought of a woman towards a woman, it constitutes a Sanghavasesa offense; if he has doubt about a woman, it constitutes a Thullanacca offense; if he has the thought of a eunuch (huáng mén) towards a woman, it constitutes a Thullanacca offense; if he has the thought of a man towards a woman, it constitutes a Thullanacca offense; if he has the thought of an animal towards a woman, it constitutes a Thullanacca offense; if he has the thought of a eunuch towards a eunuch, it constitutes a Thullanacca offense; if he has doubt about a eunuch, it constitutes a Dukkata offense (tū jí luó zuì, the lightest offense); if a man or animal has a thought about a eunuch, it constitutes a Dukkata offense; if a man has a thought about a man, or has doubt, it constitutes a Dukkata offense; if a man has a thought about a woman or an animal, it constitutes a Dukkata offense; if an animal has a thought about an animal, it constitutes a Dukkata offense. If there are two Bhikkhunis, and so on, if he grasps two Bhikkhunis, it constitutes two Sanghavasesa offenses. If he grasps many Bhikkhunis, it constitutes many Sanghavasesa offenses. If many Bhikkhunis are gathered in one place, if he grasps them all together, according to the number of Bhikkhunis, each one constitutes a Sanghavasesa offense, if the Bhikkhuni in the middle is not wearing clothes, it constitutes a Thullanacca offense. If a Bhikkhu wraps and binds many Bhikkhunis with clothing and pulls them away, it constitutes a Thullanacca offense, if the Bhikkhuni in the middle is not wearing clothes, it constitutes a Dukkata offense, if a Bhikkhu binds a woman's clothes with a rope, it constitutes a Dukkata offense. If the women are sitting in a row, with their knees touching each other, and the Bhikkhu grasps the first woman sitting at the top.

僧殘，余女突吉羅。若合捉衣第一女偷蘭遮，第二女突吉羅，第三女以下無罪。若摩觸女人粗厚衣偷蘭遮，若女人細薄衣手出摩觸僧伽婆尸沙。若比丘與女人，發發相著，毛毛相著，爪爪相著，偷蘭遮。何以故？無覺觸故。」

法師曰：「以發相系，為得一罪，為得眾多罪？如赤身坐臥眾僧床，隨毛著一一突吉羅，此女不然，一偷蘭遮，不得多罪。今說往昔羅漢偈：

「『處想及觸欲，　　真實無狐疑，　　如律本中說，　　重罪汝當知。』

「處者，女也。想者，是女想。欲者，摩觸細滑欲。觸者，知觸女人身。具如此事得僧殘，餘者偷蘭遮。若有欲心摩觸女身得僧殘，若無慾心觸突吉羅。有女人以青衣覆身而眠，比丘欲摩觸衣，誤得女人身僧殘。次至掩句者，無女想以手掩女人身，悉突吉羅。若女人共比丘一處坐，女人淫慾變心，來摩觸捉比丘，比丘有欲心動身僧殘。」

法師曰：「如是次第黃門男子畜生，罪有輕重汝自當知。若女人掩比丘，比丘以欲心受樂不動突吉羅，若女人或打拍比丘，比丘以欲心喜受，悉突吉羅。若比丘以形相欲心，或攝目或動身動手動足，種種淫想形相變心，悉突吉羅，若女人摩觸比丘身，比丘有欲心，身不動無罪。求脫者，若比丘有梵行難，比丘推蕩牽挽分解

得脫一切不犯。若女人年少力壯，卒抱比丘，比丘力羸不得轉動，隨其所作，若臨行淫時，比丘覓方便求走得脫，無罪。不故者，是不故觸女身，或女人度缽，或度種種飲食，相觸無罪。無想者，比丘于女人無想，比丘或緣餘事，行來相觸非故觸，如是無罪。不知者，若女人作男子裝束，比丘不知捉者無罪。不受者，若眾多女人共捉比丘，比丘不受樂無罪，最初未制戒、顛狂、心亂無罪。第二僧伽婆尸沙廣說竟。

「今次隨結摩觸戒。從身心起二受，樂不苦樂，是名二受。念母者，以念故，觸母身突吉羅，女姊妹亦如是。何以故？女人是出家人怨家。若母沒溺水中，不得以手撈取，若有智慧比丘以船接取，若用竹木繩杖接取得，若無竹木繩杖，脫袈裟郁多羅僧接亦得。若母捉袈裟已，比丘以相牽袈裟而已，若至岸母怖畏未已，比丘向母言：『檀越莫畏，一切無常今已得活，何足追怖。』若母因此溺勢遂死，比丘得以手捉殯殮無罪，不得棄擲，若母于泥井中沒亦如是。女人所用衣服悉一切不得捉，若捉突吉羅，唯除佈施得取。若泥木畫女像，一切不得捉，若捉突吉羅。若人佈施隨處用，一切谷不得捉唯除米，若路游谷田不犯。真珠摩尼車𤦲馬瑙珊瑚虎珀金銀琉璃珂貝，此十種寶悉不得捉。若真珠著肉未洗得捉。比

【現代漢語翻譯】現代漢語譯本得脫一切不犯。如果女人年輕力壯，突然抱住比丘（bhiksu，佛教出家男眾），比丘力氣弱小無法掙脫，只能任由她擺佈，如果（女人）將要行淫時，比丘尋找機會設法逃脫，就沒有罪。『不故者』，是指不是故意觸控女人的身體，或者女人遞缽，或者遞送各種飲食，（比丘）無意中相觸，沒有罪。『無想者』，是指比丘對女人沒有非分之想，比丘或者因為其他事情，行走時無意相觸，不是故意觸控，這樣就沒有罪。『不知者』，如果女人打扮成男子的樣子，比丘不知道而抓住了她，沒有罪。『不受者』，如果很多女人一起抓住比丘，比丘沒有接受（其中的）快樂，就沒有罪。最初未制定戒律、精神錯亂、心神迷亂，都沒有罪。第二次僧伽婆尸沙（samghavasessa，僧殘）廣說完畢。

現在接著解釋摩觸戒。從身體和內心產生兩種感受，快樂和不苦不樂，這叫做兩種感受。『念母者』，因為思念的緣故，觸控母親的身體，犯突吉羅（dukkhata，惡作罪），（觸控）女姊妹也是這樣。為什麼呢？因為女人是出家人的怨家。如果母親溺水，不能用手去撈取，如果有智慧的比丘可以用船來接應，或者用竹木繩索接應，如果沒有竹木繩索，脫下袈裟郁多羅僧（uttarasanga，上衣）接應也可以。如果母親抓住了袈裟，比丘只是牽引袈裟而已，如果到了岸邊母親的恐懼還沒有消除，比丘可以對母親說：『施主不要害怕，一切都是無常的，現在已經活過來了，有什麼值得恐懼的呢？』如果母親因此驚嚇過度而死，比丘可以用手去處理殯葬事宜，沒有罪，但不能丟棄。如果母親陷在泥井中也是一樣。女人所用的衣服都不能觸控，如果觸控了就犯突吉羅，只有接受佈施時可以拿取。如果是泥土或木頭繪製的女人像，都不能觸控，如果觸控了就犯突吉羅。如果有人佈施，可以隨意使用，所有的穀物都不能觸控，只有米可以，如果在路上經過谷田，不算犯戒。真珠、摩尼（mani，寶珠）、車𤦲（一種寶石）、馬瑙（瑪瑙）、珊瑚、虎珀（琥珀）、金、銀、琉璃、珂貝（貝殼），這十種寶物都不能觸控。如果真珠貼著肉沒有清洗，可以觸控。

【English Translation】 English version He is freed from all offenses. If a young and strong woman suddenly embraces a bhiksu (bhiksu, a Buddhist monk), and the bhiksu is too weak to move and is at her mercy, if she is about to engage in sexual intercourse, and the bhiksu seeks a way to escape and succeeds, he is without sin. 'Not intentional' means not intentionally touching a woman's body, or if a woman hands over a bowl or various foods, and there is unintentional contact, there is no sin. 'Without thought' means the bhiksu has no impure thoughts about the woman, or the bhiksu is engaged in other matters and unintentionally touches her while walking, not intentionally, there is no sin. 'Not knowing' means if a woman is dressed as a man, and the bhiksu unknowingly grabs her, there is no sin. 'Not accepting' means if many women grab the bhiksu together, and the bhiksu does not accept (the) pleasure, there is no sin. Initially, before the precepts were established, or in cases of insanity or mental confusion, there is no sin. The second Samghavasessa (samghavasessa, a type of serious offense requiring a group of monks to resolve) has been extensively explained.

Now, following this, the precept against touching is explained. From the body and mind arise two feelings, pleasure and neither pleasure nor pain, these are called two feelings. 'Remembering the mother' means that because of thinking of her, touching the mother's body is a dukkata (dukkhata, an offense of wrong-doing), and the same applies to female siblings. Why? Because women are the enemies of those who have left home. If the mother is drowning, one should not use one's hands to retrieve her. If there is a wise bhiksu, he can use a boat to help, or use bamboo or rope to help. If there is no bamboo or rope, he can take off his kasaya (robe) and uttarasanga (uttarasanga, upper robe) to help. If the mother grabs the kasaya, the bhiksu should only pull the kasaya. If the mother's fear has not subsided upon reaching the shore, the bhiksu can say to the mother: 'Donor, do not be afraid, everything is impermanent, now you are alive, what is there to fear?' If the mother dies from the shock, the bhiksu can use his hands to handle the funeral arrangements without sin, but he must not discard the body. If the mother is trapped in a mud pit, the same applies. All clothing used by women must not be touched, if touched, it is a dukkata, except when receiving alms. If it is a clay or wooden statue of a woman, it must not be touched, if touched, it is a dukkata. If someone makes an offering, it can be used freely, all grains must not be touched, only rice is allowed. If passing through a grain field on the road, it is not an offense. Pearls, mani (mani, jewel), chakra (a type of gem), agate, coral, amber, gold, silver, lapis lazuli, cowrie shells, these ten types of treasures must not be touched. If the pearl is attached to the flesh and has not been washed, it can be touched.

丘，若一切病人施比丘作藥，若服涂瘡得取。若珊瑚珂貝未磨洗得捉，若金銀人合作藥得捉，若以金銀合和銅錫無金銀色得捉，若人以寶作堂，以琉璃為柱，以銀為角子，以金纏，如此悉是真寶作堂，比丘欲說法，得上坐住無罪。若一切器仗，比丘悉不得捉，樸未成者得捉。若人施器仗與眾僧，不得捉賣，唯得打壞隨處用。若比丘往戰鬥處，見此是糞掃器仗，先打壞然後拾取，若得楯破作板雜用，一切樂器不得捉，若未成器者猶是樸得捉。若人佈施者，得隨意賣。夜叉尼句者，乃至他化自在天夫人亦不得捉，若捉偷蘭遮。」

法師曰：「次第文句易可解耳。

善見律毗婆沙卷第十二大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十三

蕭齊外國三藏僧伽跋陀羅譯

「畜生女句者，龍女、迦留羅女、一切畜生女，悉不得捉，捉者突吉羅。度橋句者，或板或竹或木一切橋，比丘與女人共度橋，比丘以欲心動橋，橋動不動突吉羅。樹句者，若女人上樹或大小樹，比丘以欲心動樹突吉羅；船句亦如是。繩句者，若比丘捉繩頭，女人捉繩尾，比丘以欲心牽繩動偷蘭遮，不動突吉羅；或共捉杖竹木，一切犯不犯亦如是。觸缽句者，易可解耳；禮拜句者亦如是。第二

【現代漢語翻譯】現代漢語譯本：

比丘們，如果所有病人供養比丘藥物，如果服用或塗抹瘡口都可以接受。如果珊瑚、珂貝（兩種珍貴的貝殼）未經打磨清洗，可以拿取。如果金銀是人造的藥物，可以拿取。如果用金銀混合銅錫，但沒有金銀的顏色，可以拿取。如果有人用寶物建造殿堂，用琉璃（一種玻璃狀的寶石）做柱子，用銀做角子（屋檐的裝飾），用金纏繞，像這樣完全是用真寶物建造的殿堂，比丘想要說法，可以登上高座居住，沒有罪過。如果一切兵器，比丘都不得拿取，未成形的樸（未加工的材料）可以拿取。如果有人佈施兵器給僧眾，不得拿去賣，只能打壞后隨意使用。如果比丘前往戰鬥的地方，見到這些是丟棄的兵器，先打壞然後再拾取，如果得到盾牌，可以打碎做成木板雜用。一切樂器都不得拿取，如果未成形的樂器材料，還是樸，可以拿取。如果有人佈施，可以隨意賣掉。夜叉尼（女夜叉）等，乃至他化自在天（欲界第六天）的夫人，都不得觸碰，如果觸碰就犯偷蘭遮罪（一種較重的罪）。

法師說：『次第文句很容易理解。』畜生女（指動物道的女性）等，龍女、迦留羅女（金翅鳥的女性）、一切畜生女，都不得觸碰，觸碰者犯突吉羅罪（一種較輕的罪）。度橋等，無論是板橋、竹橋還是木橋，比丘與女人一同過橋，比丘以淫慾之心搖動橋，橋動或不動都犯突吉羅罪。樹等，如果女人上樹，無論是大樹還是小樹，比丘以淫慾之心搖動樹，犯突吉羅罪；船等也是如此。繩等，如果比丘抓住繩子的頭，女人抓住繩子的尾，比丘以淫慾之心拉動繩子，使繩子動，犯偷蘭遮罪，不動犯突吉羅罪；或者一同抓住棍杖竹木，一切犯與不犯的情況也是如此。觸缽等，很容易理解；禮拜等也是如此。第二

【English Translation】 English version:

『Bhikkhus, if all the sick offer medicine to the bhikkhus, it is acceptable if it is taken or applied to sores. If coral and cowrie shells (two kinds of precious shells) are unpolished and unwashed, they may be taken. If gold and silver are man-made medicines, they may be taken. If gold and silver are mixed with copper and tin, but do not have the color of gold and silver, they may be taken. If someone builds a hall with treasures, uses crystal (a glass-like gem) as pillars, uses silver as corner ornaments (decorations on the eaves), and wraps it with gold, if such a hall is entirely made of real treasures, a bhikkhu who wants to preach the Dharma may ascend and reside on the high seat without offense. If it is any kind of weapon, a bhikkhu must not take it; unformed raw materials may be taken. If someone donates weapons to the Sangha, they must not be sold, but only broken and used as needed. If a bhikkhu goes to a battlefield and sees these discarded weapons, he must first break them and then pick them up. If he obtains a shield, he can break it and use it as a board for various purposes. All musical instruments must not be taken; if the materials for musical instruments are not yet formed, they are still raw materials and may be taken. If someone makes a donation, it may be sold at will. Yakshinis (female Yakshas), and even the consorts of Paranimmita-vasavatti Devas (the sixth heaven of the desire realm), must not be touched; if touched, it constitutes a Thullanaccaia offense (a serious offense).』

『The Dharma Master said: 「The sequential sentences are easy to understand.」』『Female animals (referring to females in the animal realm), such as Naga women, Garuda women (females of the golden-winged bird), and all female animals, must not be touched; touching them constitutes a Dukkata offense (a minor offense). Crossing bridges, whether they are plank bridges, bamboo bridges, or wooden bridges, if a bhikkhu crosses a bridge with a woman, and the bhikkhu moves the bridge with lustful intent, whether the bridge moves or not, it constitutes a Dukkata offense. Trees, if a woman climbs a tree, whether it is a large tree or a small tree, and the bhikkhu moves the tree with lustful intent, it constitutes a Dukkata offense; the same applies to boats. Ropes, if a bhikkhu holds the end of a rope and a woman holds the other end, and the bhikkhu pulls the rope with lustful intent, causing the rope to move, it constitutes a Thullanaccaia offense; if it does not move, it constitutes a Dukkata offense; or if they hold a stick, bamboo, or wood together, all situations of offense and non-offense are the same. Touching the bowl is easy to understand; the same applies to prostrations. Second』

僧伽婆尸沙廣說竟。

「爾時佛住舍衛國祇樹給孤獨園精舍，時優陀夷，粗惡語教授，若讚歎亦如是。」

法師曰：「后當說。無慚愧者，女人無慚愧心，心樂者便笑其所作。答言：『善哉大德！』作種種方便，令比丘生欲心，便語或言：『大德非是男子。』或言恐是黃門，女人作如是戲笑語，不顧戒者，比丘以欲心，不思慮好惡，便說粗惡語。粗惡者，非法語也。如年少男女者，讚歎二道，得僧伽婆尸沙。二道者，穀道水道。讚歎者，汝有好相或言汝無相未犯，若言穀道水道如此，真是著女想，作是說已得罪。若毀呰言二道，或言二道合，或言長或言短或言偏，如是為初，悉得罪，或乞或求亦得罪，或言愿汝父母何時持汝與我，或言我何時當得汝，作如是語，悉得罪。問句者，汝與汝夫云何作？自答言：『汝當如是作。』亦得罪。答問句者，我當與我夫眠，云何好夫當念我。比丘答言：『如是如是眠』，不犯。若言汝作淫事，得罪。教授句者，亦如是。毀呰句者，汝根相惡有孔無形，或言有形無孔。無血句者，汝水道燥無血。恒出者，是女人水道血恒自流出。塞句者，恒以衣塞水道，不令血出。長崛句者，汝根長崛。出兩邊者，女根中肉長出有毛，兩道合汝二根。此十一句中，長崛、共合、兩根，此三

【現代漢語翻譯】僧伽婆尸沙廣說完畢。

『當時佛陀住在舍衛國祇樹給孤獨園精舍。當時優陀夷以粗暴惡劣的言語進行教導，讚歎時也是如此。』

法師說：『之後會詳細說明。對於沒有慚愧心的人，女人沒有慚愧心，心中喜歡就嘲笑他所做的事情。回答說：『善哉，大德！』用各種方法，使比丘生起慾念，就說或者說：『大德不是男子。』或者說恐怕是黃門。女人做出這樣的戲笑之語，不顧戒律的人，比丘因為慾念，不思考好壞，就說粗暴惡劣的語言。粗暴惡劣的語言，不是佛法正語。如同年少的男女，讚歎二道，得僧伽婆尸沙罪。二道，指穀道（肛門）和水道（陰道）。讚歎，說『你相貌很好』或者說『你沒有相』（指性經驗），尚未犯戒。如果說穀道和水道如此這般，真是著迷於女色，這樣說了就犯戒。如果詆譭二道，或者說二道合在一起，或者說長或者說短或者說偏，像這樣一開始，都犯戒。或者乞求也犯戒，或者說『希望你父母什麼時候把你給我』，或者說『我什麼時候才能得到你』，說這樣的話，都犯戒。問句，『你和你丈夫如何做？』自己回答說：『你應該這樣做。』也犯戒。回答問句，『我將和我的丈夫睡覺，怎樣才能讓丈夫想念我？』比丘回答說：『像這樣像這樣睡覺』，不犯戒。如果說『你做淫事』，就犯戒。教授句，也是如此。詆譭句，『你的根相醜陋，有孔沒有形狀』，或者說『有形狀沒有孔』。無血句，『你的水道乾燥沒有血』。恒出，是說女人水道的血經常自己流出。塞，是說經常用衣服堵塞水道，不讓血流出。長崛句，『你的根長而突出』。出兩邊，女根中的肉長出有毛，兩道合在一起，你的兩個根。這十一句中，長崛、共合、兩根，這三句』

【English Translation】 The extensive explanation of Sanghavasesa is complete.

『At that time, the Buddha was residing in the Jeta Grove Anathapindika's Monastery in Sravasti. At that time, Udayin taught with coarse and abusive language, and it was the same when praising.』

The Dharma Master said: 『It will be explained in detail later. For those without shame, women have no sense of shame, and they laugh at what he does if they like it. They reply: 『Excellent, Great Virtue!』 They use various methods to make the Bhikkhu develop lustful thoughts, and then say or say: 『Great Virtue is not a man.』 Or they say that he is probably a eunuch. Women make such jesting remarks, and those who disregard the precepts, the Bhikkhu, because of lust, without thinking about good or bad, then speak coarse and abusive language. Coarse and abusive language is not the language of the Dharma. Like young men and women, praising the two paths incurs a Sanghavasesa offense. The two paths refer to the anal path (anus) and the water path (vagina). Praising means saying 『You have a good appearance』 or saying 『You have no appearance』 (referring to sexual experience), not yet violating the precepts. If you say the anal path and the water path are like this and that, you are truly infatuated with women, and saying this incurs an offense. If you denigrate the two paths, or say the two paths are joined together, or say they are long or short or crooked, like this from the beginning, you incur an offense. Or begging or asking also incurs an offense, or saying 『I hope your parents will give you to me someday,』 or saying 『When will I be able to get you,』 saying such words, you incur an offense. Asking the question, 『How do you and your husband do it?』 and answering yourself, saying 『You should do it like this,』 also incurs an offense. Answering the question, 『I will sleep with my husband, how can I make my husband miss me?』 If the Bhikkhu answers, 『Sleep like this, like this,』 it is not an offense. If you say 『You do lewd things,』 you incur an offense. The teaching phrase is also like this. The denigration phrase, 『Your root appearance is ugly, there is a hole but no shape,』 or saying 『There is a shape but no hole.』 The no-blood phrase, 『Your water path is dry and has no blood.』 Constant outflow, means that the blood from a woman's water path constantly flows out by itself. Blocked, means constantly blocking the water path with clothes, not letting the blood flow out. Long and protruding phrase, 『Your root is long and protruding.』 Protruding on both sides, the flesh in the woman's root grows out with hair, the two paths are joined together, your two roots. Among these eleven phrases, long and protruding, joined together, two roots, these three phrases』

句得僧伽婆尸沙，初句穀道水道與淫法，為初六句，得僧伽婆尸沙，余無形若以淫法相對得罪。」

法師曰：「余文句輕重汝自當知。女作女想，于第一僧伽婆尸沙已說竟。頸以下者，從頸下至膝，上者，從腳膝至頸，從膝以下突吉羅，若讚歎衣服镮釧瓔珞說法論義，為講無罪，若比丘為比丘尼說法，因說法中便生欲心，作粗惡語僧伽婆尸沙。不犯者，最初未制戒、癡狂、心亂、痛惱所纏不犯。律文句廣說竟。

「今次隨結此粗惡語，因身心口起淫性罪身心業。若比丘以欲心方便，欲樂此事假說傍事，若女人解此語突吉羅。若言欽婆羅毛長，或言短或言赤或言黑突吉羅。一切因事而言，若女人解突吉羅，若不解無罪。」

法師曰：「次第文句易可解耳，不須廣說。粗惡語竟。

「爾時佛住舍衛國，時優陀夷，于舍衛國多諸知識者，恒往至知識家，為四供養故，飲食、衣服、湯藥、房舍。惡者，最惡恒流出外血出。唾者，便唾女根，作是言：『誰用此不凈臭處？』女言：『我有何處不凈？何處不好？為衣裳不凈，為顏貌醜陋，有何物不如餘人？』律本中說，已至女邊倚看竟，然後而唾。讚歎供養者，以淫慾法讚歎供養己身，或贊其所須淫事，此第一供養。如『我等出家，余供養易可得耳，此淫

【現代漢語翻譯】現代漢語譯本：句得僧伽婆尸沙（Sanghavasesa，僧殘，一種僅次於波羅夷的重罪），最初的六句，關於穀道、水道和淫法，構成最初的六句，觸犯這些會得僧伽婆尸沙罪。其餘沒有明確描述的，如果以淫法相關的方式相對待，也會構成犯罪。

法師說：『其餘文句的輕重，你們自己應當知曉。如果女人作女性的想，那麼關於第一條僧伽婆尸沙罪已經說完了。頸部以下的部分，從頸部到膝蓋；頸部以上的部分，從腳和膝蓋到頸部。膝蓋以下則犯突吉羅（Dukkata，一種輕罪）。如果讚歎衣服、手鐲、瓔珞，或者說法論義，爲了講法就沒有罪。如果比丘（Bhiksu，男性出家人）為比丘尼（Bhiksuni，女性出家人）說法，因為說法而生起欲心，說出粗惡的語言，則犯僧伽婆尸沙罪。不構成犯罪的情況是：最初沒有制定戒律時，或者癡狂、心亂、被痛苦煩惱所纏繞時，不構成犯罪。關於律文的詳細解釋到此結束。』

『現在接著解釋這種粗惡語，因身心口而產生的淫性罪，屬於身心業。如果比丘以欲心為方便，爲了取樂而假借其他事情來說，如果女人理解了這些話，則犯突吉羅罪。如果說欽婆羅毛（Kimpila，一種毛的名字）長，或者說短，或者說紅，或者說黑，都犯突吉羅罪。一切因事而說的，如果女人理解了，則犯突吉羅罪，如果不理解，則沒有罪。』

法師說：『這些文句的次第很容易理解，不需要過多解釋。粗惡語到此結束。』

『當時，佛陀（Buddha，覺悟者）住在舍衛國（Sravasti，古印度城市）。當時，優陀夷（Udayin，人名）在舍衛國有很多認識的人，經常去認識的人家，爲了四種供養：飲食、衣服、湯藥、房舍。惡者，是最惡的，經常流出外血。唾者，就朝女人的女根吐唾沫，並且說：『誰會用這種不凈的臭地方？』女人說：『我有什麼地方不乾淨？有什麼地方不好？是因為衣裳不乾淨，還是因為容貌醜陋，有什麼地方不如其他人？』律本中說，已經到了女人身邊，倚靠著看完之後，然後才吐唾沫。讚歎供養的人，用淫慾之法讚歎供養自己，或者讚歎她所需要的淫事，這是第一種供養。比如『我們出家人，其他的供養很容易得到，這種淫』

【English Translation】 English version: 'The sentence that incurs a Sanghavasesa (a type of serious offense second only to Parajika) is: the initial six phrases concerning the anus, the urinary tract, and sexual acts constitute the first six phrases. Committing these results in a Sanghavasesa offense. Other actions not explicitly described, if engaged in with sexual intent, also constitute an offense.'

The Dharma Master said, 'You should understand the severity of the remaining phrases yourselves. If a woman perceives herself as a woman, then the explanation of the first Sanghavasesa offense is complete. The part below the neck refers to the area from the neck to the knees; the part above refers to the area from the feet and knees to the neck. Actions below the knees incur a Dukkata (a minor offense). If one praises clothing, bracelets, or necklaces, or engages in Dharma discussions for the purpose of teaching, there is no offense. If a Bhiksu (male monastic) teaches a Bhiksuni (female monastic), and lust arises during the teaching, resulting in coarse language, it constitutes a Sanghavasesa offense. Situations where no offense is committed include: before the precepts were established, or in cases of insanity, mental confusion, or being overwhelmed by pain and suffering. The detailed explanation of the Vinaya text ends here.'

'Now, continuing with the explanation of this coarse language, the sexual offenses arising from body, mind, and speech are considered actions of body and mind. If a Bhiksu, with lustful intent, uses expedient means to feign interest in other matters for the sake of pleasure, and if a woman understands these words, it incurs a Dukkata offense. If one says the Kimpila hair (a type of hair) is long, or short, or red, or black, it incurs a Dukkata offense. In all cases where something is said and the woman understands, it incurs a Dukkata offense; if she does not understand, there is no offense.'

The Dharma Master said, 'The order of these phrases is easy to understand and does not require extensive explanation. The explanation of coarse language ends here.'

'At that time, the Buddha (the Awakened One) was residing in Sravasti (an ancient Indian city). At that time, Udayin (a personal name) had many acquaintances in Sravasti and frequently visited their homes for the sake of the four offerings: food, clothing, medicine, and lodging. The worst of the wicked constantly discharges external blood. Spitting refers to spitting on a woman's genitals and saying, 'Who would use this impure, smelly place?' The woman says, 'What part of me is impure? What part of me is not good? Is it because my clothes are unclean, or because my appearance is ugly? In what way am I inferior to others?' The Vinaya text says that he had already approached the woman, leaned in to look, and then spat. Praising and making offerings refers to praising and making offerings to oneself using sexual methods, or praising the sexual acts she needs; this is the primary offering. For example, 'We monastics can easily obtain other offerings; this sexual'

欲供養難得故，名第一供養。』得僧伽婆尸沙。又言：『我亦剎利汝亦剎利，若共和合，正好無過此也。』若如是語無罪，若言我亦剎利，汝可以欲事與我共通，作如是語，僧伽婆尸沙。」

法師曰：「余文句如前說無異，最初未制戒、癡狂、心亂、痛惱所纏不犯。今次隨結，文句次第易可解耳。第四僧伽婆尸沙竟。

「爾時佛住舍衛國，行媒戒，智慧者，大有智慧聰明，了了能療理家事，不懈怠有慚愧心。語童女者，『此男子好，汝可取為夫。』復向男子言：『此童女極好作，又忠信真實無虛邪心，汝可取為婦。』檀越答：『大德！我等不甚體悉此人，未知好惡，是誰家兒子，定是何姓何名，那得輒以女相與？若大德教我與，我當遣嫁，若不教與不敢專輒。如此婚姻事大，時克吉兇發遣進止，後日好惡悉委大德，自知故。』二眾者，此女其夫生時，是村眾主，其夫死已，故號為故二眾。村後者，是村外村後邊住也，諸人共相推論，知優陀夷先後貫練嫁娶婚姻，善解進止，悉是其知養。看兒婦者，初至看視依兒婦無異，后便增薄猶如婢使，初至一月悉付囑家事，過一月已種種驅使。作田取水苦者，是貧窮也。於是優陀夷語檀越：『莫苦人女，如此猥使甚不可。』檀越答言：『我等不與大德共論此事，我是

【現代漢語翻譯】『因為想要供養難得之物，所以稱為第一供養。』這屬於僧伽婆尸沙罪。又說：『我也是剎帝利（統治階級），你也是剎帝利，如果能和合，再好不過了。』如果只是這樣說沒有罪，如果說『我也是剎帝利，你可以用性事與我共通』，這樣說就犯了僧伽婆尸沙罪。

法師說：『其餘的文句和前面說的沒有區別，最初未制定戒律時，以及癡狂、心神錯亂、被痛苦纏繞的人不犯戒。現在這次隨著戒律的制定，文句的順序很容易理解。』第四條僧伽婆尸沙罪完畢。

『當時佛陀住在舍衛國（古印度王國名），關於行媒戒（關於做媒的戒律），智慧者（有智慧的人），非常有智慧聰明，完全能夠處理好家事，不懈怠並且有慚愧心。對童女說：『這個男子很好，你可以嫁給他做丈夫。』又對男子說：『這個童女非常好，又忠誠老實沒有虛假邪惡之心，你可以娶她做妻子。』施主回答說：『大德（對僧侶的尊稱）！我們不太瞭解這個人，不知道好壞，是誰家的兒子，到底是何姓何名，怎麼能隨便把女兒嫁給他呢？如果大德教我們嫁，我們就嫁，如果不教我們嫁，我們不敢擅自做主。這樣的婚姻是大事，要選擇吉日良辰，決定發嫁的時間和進退，以後好壞都委託給大德，您自己知道。』二眾（指已婚婦女）是指，這個女子的丈夫在世時，是村裡的首領，她的丈夫死後，所以被稱為故二眾。村後者，是指住在村外村後邊的人。大家共同商議，知道優陀夷（人名，比丘名）擅長先後貫穿嫁娶婚姻之事，善於處理進退，完全瞭解其中的門道。看兒婦（像對待女兒一樣對待兒媳）是指，剛開始像對待女兒一樣看待兒媳，後來就變得輕薄，像對待婢女一樣使喚，剛開始一個月把家事都交給她，過了一個月就開始各種驅使。作田取水苦（指生活困苦）是指貧窮。於是優陀夷對施主說：『不要苦待人家的女兒，這樣隨便使喚太過分了。』施主回答說：『我們不和大德討論這件事，我是……』

【English Translation】『Because one desires to offer something rare, it is called the foremost offering.』 This constitutes a Sanghavasesa offense. Furthermore, saying, 『I am also a Kshatriya (ruling class), and you are also a Kshatriya. If we can unite harmoniously, nothing could be better.』 Saying this alone is not an offense. However, if one says, 『I am also a Kshatriya, you can share sexual matters with me,』 saying this constitutes a Sanghavasesa offense.

The Dharma Master said, 『The remaining phrases are no different from what was said before. Initially, before the precepts were established, those who are insane, mentally disturbed, or afflicted by pain do not violate the precepts. Now, with the establishment of the precepts, the order of the phrases is easy to understand.』 The fourth Sanghavasesa offense is complete.

『At that time, the Buddha was residing in Shravasti (name of an ancient Indian kingdom), regarding the precept of matchmaking, a wise person (someone with wisdom), very wise and intelligent, fully capable of managing household affairs, not lazy and possessing a sense of shame. Speaking to a young girl, 『This man is good; you can marry him as your husband.』 Also, speaking to a man, 『This young girl is very good, and she is loyal, honest, and without falsehood or evil intentions; you can marry her as your wife.』 The donor replied, 『Venerable Sir (a respectful term for monks)! We do not fully understand this person, we do not know if they are good or bad, whose son or daughter they are, what their surname and name are. How can we casually give our daughter to them? If the Venerable Sir instructs us to give her away, we will give her away. If you do not instruct us to give her away, we dare not make the decision on our own. Such a marriage is a major event, we must choose an auspicious day and time, decide on the time for sending her off and the proper conduct. The future good or bad is entrusted to the Venerable Sir, you know best.』『Two groups』 (referring to a married woman) refers to when this woman's husband was alive, he was the leader of the village. After her husband died, she is therefore called the former 『two groups』. 『Village back』 refers to those who live outside and behind the village. Everyone discussed together and knew that Udayin (name of a person, a bhikkhu) was skilled in connecting marriages from beginning to end, good at handling proper conduct, and fully understood the intricacies. 『Treating the daughter-in-law like a daughter』 refers to initially treating the daughter-in-law like a daughter, but later becoming disrespectful, treating her like a servant, entrusting her with household affairs for the first month, and then exploiting her in various ways after a month. 『Working in the fields and fetching water is hard』 refers to poverty. Thereupon, Udayin said to the donor, 『Do not mistreat someone else's daughter, it is too much to casually exploit her like this.』 The donor replied, 『We are not discussing this matter with the Venerable Sir, I am...』

白衣知白衣事，大德是出家知出家法，各不相關。若知白衣家者，此人非沙門。』作如是語已仍息。優陀夷便即遣出：『汝去汝去，汝莫住此處。』

「裝嚴者，一切金銀珍寶。頭多者，漢言多色慾人也。能供養者，若女人以音聲色觸香味，如是一切妙物悉持供養其夫，是名能供養。共賭者，若我等能得此女，汝當償我，若不能得者，我即償汝。如律中所說，比丘不得戲賭。暫時者，乃至一剎那，漢言彈指頃，是名暫時。得行媒法則。何以故？隨人驅使行媒法故。男女者，女餉男子。比丘傳言：『此女人念汝。』男子答餉，比丘復往女處言：『如是如是此男子念汝。』女語比丘言：『我欲共某男子私通。』比丘受語向男子說，還來報女，乃至一交會，僧伽婆尸沙。

「女有十護，父護者，父禁制不聽出入，恐慮他事，母護亦如是，父母護檢看視，不與余處遊戲，亦不聽行來出入。兄護、姊護、宗親護、姓護、法護、罰護，法護者，是同法人護也。罰護者，若寡女欲與餘人私通，先向官說，若許者便通，若不許者不得專輒，犯者罰金輸官，故名罰護。

「物買者，持物贖取，是名為買也。樂住者，是樂同住也。雇住者，以物雇之，家事悉以委付。衣物住者，因得衣裳承住為婦，此是貧窮女也。水得者

【現代漢語翻譯】現代漢語譯本：『白衣人瞭解白衣人的事情，大德（指有德行的出家人）是出家人瞭解出家人的規矩，兩者互不相干。如果有人瞭解白衣人的家事，這個人就不是沙門（指佛教出家修行者）。』說完這些話就停止了。優陀夷（Udayin，人名）便立刻讓人把他趕出去：『你走你走，你不要住在這裡。』

『裝嚴』，指的是一切金銀珍寶。『頭多』，用漢語來說就是多夫的人。『能供養』，指的是如果女人用音聲、色相、觸感、香味，像這樣一切美好的事物都拿來供養她的丈夫，這就叫做能供養。『共賭』，指的是如果我們能得到這個女子，你就應該償還我，如果不能得到，我就償還你。正如戒律中所說，比丘（指佛教出家男眾）不得戲賭。『暫時』，乃至一剎那（ksana，極短的時間單位），用漢語來說就是彈指頃，這就叫做暫時。可以做媒人。為什麼呢？因為隨人差遣去做媒人的事情。『男女』，指的是女子送東西給男子。比丘（指佛教出家男眾）傳話說：『這個女人想念你。』男子回贈禮物，比丘又去女子那裡說：『如此如此，這個男子想念你。』女子對比丘說：『我想和某個男子私通。』比丘接受了女子的話去告訴男子，回來報告女子，乃至發生一次性關係，就犯了僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。

女子有十種保護，『父護』，指的是父親禁止女兒隨意出入，擔心發生其他事情，『母護』也是這樣，父母保護看管，不讓女兒和其他人一起玩耍，也不允許她隨意出入。『兄護』、『姊護』、『宗親護』、『姓護』、『法護』、『罰護』，『法護』指的是信仰相同的人的保護。『罰護』指的是，如果寡婦想要和別人私通，先要向官府說明，如果允許就可以私通，如果不允許就不能擅自行動，違犯的人要罰款交給官府，所以叫做罰護。

『物買』，指的是用財物贖買，這就叫做買。『樂住』，指的是樂意同住。『雇住』，指的是用財物僱傭，家裡的事情全部委託給她。『衣物住』，指的是因為得到衣物而嫁給他做妻子，這是貧窮的女子。『水得』指的是

【English Translation】 English version: 'A layman knows layman's affairs, a virtuous monk (Mahāthera) knows the rules of monastic life; they are unrelated. If someone knows the affairs of a layman's household, that person is not a Śrāmaṇa (Buddhist renunciate).' After speaking thus, he stopped. Udayin (name of a person) immediately ordered him to be expelled: 'Go away, go away, don't stay here.'

'Adornments' refer to all gold, silver, and precious jewels. 'Head-many' in Chinese means a woman with multiple husbands. 'Capable of making offerings' refers to a woman who uses sounds, appearances, touch, and scents, offering all such wonderful things to her husband; this is called being capable of making offerings. 'Joint gambling' refers to if we can obtain this woman, you should repay me; if you cannot obtain her, I will repay you. As stated in the Vinaya (monastic code), a Bhikṣu (Buddhist monk) must not gamble. 'Temporarily' means even for a kṣaṇa (instant), which in Chinese is like the time of a finger snap; this is called temporarily. It is permissible to act as a matchmaker. Why? Because one is being used by others to perform the duties of a matchmaker. 'Man and woman' refers to a woman sending gifts to a man. A Bhikṣu (Buddhist monk) conveys the message: 'This woman is thinking of you.' The man sends a gift in return, and the Bhikṣu goes back to the woman and says: 'Thus and thus, this man is thinking of you.' The woman says to the Bhikṣu: 'I want to have secret relations with a certain man.' The Bhikṣu accepts the message and tells the man, then returns to report to the woman, and even if there is one instance of sexual intercourse, it is a Saṃghāvaśeṣa (a serious offense second only to Pārājika).

A woman has ten protections: 'Father's protection' refers to the father forbidding the daughter from freely going in and out, fearing other matters; 'mother's protection' is the same, the parents protect and watch over her, not letting her play with others, nor allowing her to freely go in and out. 'Brother's protection,' 'sister's protection,' 'kinsmen's protection,' 'clan's protection,' 'Dharma protection,' 'penalty protection.' 'Dharma protection' refers to the protection of those who share the same Dharma. 'Penalty protection' refers to if a widow wants to have secret relations with someone, she must first report to the government; if it is permitted, then she can have relations; if it is not permitted, she cannot act arbitrarily; those who violate this will be fined and the money given to the government, hence it is called penalty protection.

'Object purchase' refers to redeeming with property; this is called purchase. 'Happy to live' refers to being happy to live together. 'Hired to live' refers to hiring with property, entrusting all household affairs to her. 'Clothing and goods to live' refers to becoming a wife because of receiving clothing and goods; this is a poor woman. 'Water obtained' refers to

，因共洗浴以水相灌，共作要誓為夫婦，是名水得。镮得者，以镮安置頭上，恒以戴物，取镮擲去『汝來住我屋，常作我婦。』是名镮得。婢取者，自己婢還取為婦。執作者，以直雇賃充家中執作，取以為己婦，是名執作。舉旗婦者，豎旗立軍往破他國，得他女取為己婦。

「若白衣遣比丘往他處：『某方護女，求此女為我婦。』比丘答言善，即往至女所，向女說如是事，女意善，或應或不應。比丘受如是使，還報男子信，僧伽婆尸沙。若男子語比丘教語比丘，比丘仍語父母兄弟姊妹，如此使，偷蘭遮。」

又法師言：「不然。何以故？如律本中說，意欲舍佛，誤言舍僧，意欲舍僧，誤言舍佛，于戒亦不失。比丘雖語父母兄弟姊妹，亦得僧伽婆尸沙。」

法師曰：「後文句如前無異，故不更說。若眾多女遣一比丘傳語，語眾多男子，比丘受語往說還報女，眾多僧伽婆尸沙。不犯者，最初未制戒。若僧使，若因此使往語女言：『某甲男子意欲索汝為己婦。』不犯。何以故？由不受說語故。癡狂、心亂、痛惱所纏不犯。具六事僧伽婆尸沙，一者搖頭，二者手印，三者口受，四者搖身，五者受書，六者具此五事，是名為六事。若父母斗諍，父遣母還本家，父後生悔心，語比丘言：『我年老，旦夕無人侍養

【現代漢語翻譯】現代漢語譯本：因為一起洗澡用水互相澆灌，共同發誓結為夫婦，這叫做水得（通過潑水儀式獲得妻子）。镮得（通過戒指獲得妻子）是指，用戒指戴在頭上，經常用它來戴東西，然後取下戒指扔掉，說：『你來住我的屋子，永遠做我的妻子。』這叫做镮得。婢取（娶自己的女奴為妻）是指，將自己的女奴娶來做妻子。執作（通過僱傭獲得妻子）是指，用錢僱傭女子在家中做工，然後娶她做自己的妻子，這叫做執作。舉旗婦（通過戰爭掠奪獲得妻子）是指，豎起旗幟率領軍隊攻破其他國家，得到那裡的女子娶來做自己的妻子。『如果在家居士派遣比丘前往其他地方：『在某地保護著一個女子，想要求娶這個女子做我的妻子。』比丘回答說好，就前往女子那裡，向女子說這件事，女子如果同意，或者答應或者不答應。比丘接受這樣的差遣，回來報告男子，犯僧伽婆尸沙（僧殘罪）。如果男子告訴比丘，教唆比丘，比丘又告訴父母兄弟姐妹，像這樣的差遣，犯偷蘭遮（僅次於僧殘罪的罪名）。』又有法師說：『不是這樣的。為什麼呢？因為如律本中所說，心裡想捨棄佛，錯誤地說捨棄僧，心裡想捨棄僧，錯誤地說捨棄佛，對於戒律也沒有喪失。比丘即使告訴父母兄弟姐妹，也只犯僧伽婆尸沙。』法師說：『後面的文句和前面沒有不同，所以不再重複。如果眾多女子派遣一個比丘傳話，告訴眾多男子，比丘接受話語前往轉達並回來報告女子，犯眾多僧伽婆尸沙。不犯戒的情況是，最初沒有制定戒律時。如果是僧團派遣，或者因為僧團的差遣前往告訴女子說：『某某男子想要娶你做妻子。』不犯戒。為什麼呢？因為沒有接受（男子的）囑託轉達話語的緣故。癡狂、心神錯亂、被痛苦煩惱所纏繞的人不犯戒。具備六種情況犯僧伽婆尸沙，一是搖頭，二是手勢，三是口頭答應，四是搖動身體，五是接受書信，六是具備以上五種情況，這稱為六種情況。如果父母爭吵，父親遣送母親回到孃家，父親後來產生後悔之心，告訴比丘說：『我年老了，早晚沒有人侍奉供養』

【English Translation】 English version: Because they bathe together, pouring water on each other, and make a vow together to become husband and wife, this is called 'Water-obtained' (acquiring a wife through a water-pouring ritual). 'Ring-obtained' (acquiring a wife through a ring) means placing a ring on the head, constantly using it to carry things, then taking off the ring and throwing it away, saying, 'Come and live in my house, always be my wife.' This is called 'Ring-obtained'. 'Slave-obtained' (taking one's own female slave as a wife) means taking one's own female slave as a wife. 'Labor-obtained' (acquiring a wife through employment) means hiring a woman with money to work in the house, and then taking her as one's own wife, this is called 'Labor-obtained'. 'Banner-raising wife' (acquiring a wife through war plunder) means raising a banner and leading troops to conquer other countries, obtaining women from there and taking them as one's own wives. If a layman sends a Bhikkhu (Buddhist monk) to another place: 'In a certain place, there is a woman being protected, I want to ask for this woman to be my wife.' The Bhikkhu answers 'Good', then goes to the woman's place, tells the woman about this matter, if the woman agrees, either promising or not promising. The Bhikkhu accepting such a mission, returns to report to the man, commits Sanghavasesa (an offense requiring a meeting of the Sangha for absolution). If the man tells the Bhikkhu, instigating the Bhikkhu, and the Bhikkhu then tells the parents, siblings, like this kind of mission, commits Thullanajjaya (a lesser offense than Sanghavasesa).' Furthermore, some Dharma masters say: 'It is not like this. Why? Because as it is said in the Vinaya (monastic code), intending to renounce the Buddha, mistakenly saying renounce the Sangha (monastic community), intending to renounce the Sangha, mistakenly saying renounce the Buddha, one does not lose the precepts. Even if the Bhikkhu tells the parents, siblings, he only commits Sanghavasesa.' The Dharma master says: 'The following sentences are no different from the previous ones, so I will not repeat them. If many women send a Bhikkhu to convey a message, telling many men, the Bhikkhu accepts the message, goes to convey it, and returns to report to the women, commits many Sanghavasesas. The situation of not committing an offense is when the precepts were not initially established. If it is the Sangha sending, or because of the Sangha's mission, going to tell the woman, 'So-and-so man wants to marry you as his wife.' does not commit an offense. Why? Because he did not accept (the man's) entrustment to convey the message. Those who are insane, mentally disturbed, or tormented by pain and suffering do not commit an offense. Possessing six conditions commits Sanghavasesa, one is shaking the head, two is hand gestures, three is verbal agreement, four is shaking the body, five is receiving a letter, six is possessing the above five conditions, these are called the six conditions. If the parents quarrel, the father sends the mother back to her maiden home, the father later feels regret, tells the Bhikkhu, 'I am old, sooner or later there will be no one to serve and care for me.'

，汝可向汝母語，還看我。』比丘受如是使，語母還報父，悉僧伽婆尸沙。此戒不問知已不知，但受語往說還報，悉僧伽婆尸沙。此是制罪，非性罪具三受。今次隨結文句，易可解耳，不須廣說。五僧伽婆尸沙竟。

「爾時佛住王舍城竹林迦蘭陀林中，此房舍戒。阿羅毗迦者，是聚落名也，此比丘阿羅毗迦聚落中生，故名阿羅毗迦比丘。自乞求者，是自乞求種種材具，欲營造作大房。教作者，教餘人作或自作，此比丘舍坐禪誦經恒修下業。無主者，無檀越主，但自東西乞求。自為者，自為己身不為眾僧。大房者，此房極大無有齊限，乞求絕多，或乞人或借人，或乞作器或借作器，如是種種或乞或借，除借乞得罪，不得借獵肉捕魚，二師悉斷，余借一切皆凈。此比丘所營造作房舍既大，魚肉難得，恐其因借倩承遣捕獵，所以斷。若立房得作田，借犛牛及余耕具無罪。若寺中有拾取殘食人，食竟共聚種種戲笑，如是人驅使無罪。若比丘欲作殿，往至鑿石家，借作石手為作殿，若得善，若得石柱，比丘問檀越言：『此柱云何得豎？』若檀越自為豎善，若檀越更與余柱亦得。若檀越答言：『無人。』或言：『自有事。』比丘教余處借。比丘復言：『我無餘知識。』若檀越無人，有直與直亦好，若得直將至木師所，若須磚

【現代漢語翻譯】現代漢語譯本：『你可以用你的母語告訴你的母親，然後看看我。』如果比丘接受了這樣的使命，告訴母親並回報給父親，就犯了僧伽婆尸沙罪。這條戒律不問知情與否，只要接受使命去傳話並回報，就犯了僧伽婆尸沙罪。這是制定的罪，不是本性罪，具備三種接受（指接受使命、傳話、回報）。現在按照結罪的文句，容易理解，不需要多說。第五條僧伽婆尸沙戒完畢。

『當時佛陀住在王舍城竹林迦蘭陀林中，這是關於房舍的戒律。阿羅毗迦，是一個村落的名字，這位比丘出生在阿羅毗迦村落中，所以叫做阿羅毗迦比丘。』自乞求，是指自己乞求各種材料，想要建造大的房舍。教作者，是指教導其他人做或者自己做，這位比丘捨棄坐禪誦經，一直從事低下的行業。無主者，指沒有施主，只是自己到處乞求。自為者，指為自己而不是為僧眾。大房，指這房舍極大沒有限制，乞求的東西非常多，或者乞求人，或者借人，或者乞求製作工具，或者借製作工具，像這樣種種或者乞求或者借，除了借來乞求會犯罪，不得借來獵肉捕魚，兩位律師都判為斷罪，其餘的借用一切都清凈。這位比丘所建造的房舍既然很大，魚肉難以得到，恐怕他因此借用或僱人去捕獵，所以禁止。如果建造房屋需要耕田，借用犛牛和其餘耕具沒有罪。如果寺廟中有撿拾殘食的人，吃完后聚在一起各種戲笑，驅使這樣的人沒有罪。如果比丘想要建造殿堂，去到鑿石匠家，借用鑿石的手藝來建造殿堂，如果得到好的石頭，如果得到石柱，比丘問施主說：『這柱子怎麼樣才能豎起來？』如果施主自己來豎立就好，如果施主再給其他的柱子也可以。如果施主回答說：『沒有人。』或者說：『自己有事。』比丘教他向其他地方借。比丘又說：『我沒有其他的熟人。』如果施主沒有人，有錢給錢也好，如果得到錢就帶到木匠那裡，如果需要磚

【English Translation】 English version: 'You can tell your mother in your own language, and then look at me.' If a Bhikkhu accepts such a mission, tells the mother and reports back to the father, it is a Saṃghādisesa offense. This precept does not ask whether one knows or not; as long as one accepts the mission to convey the message and report back, it is a Saṃghādisesa offense. This is a prescribed offense, not a natural offense, involving three acceptances (accepting the mission, conveying the message, and reporting back). Now, according to the clauses of the offense, it is easy to understand and does not require much explanation. The fifth Saṃghādisesa is complete.

'At that time, the Buddha was staying in the Bamboo Grove Kalandaka Grove in Rājagṛha. This is the precept concerning dwellings. Āḷavikā is the name of a village. This Bhikkhu was born in the village of Āḷavikā, hence the name Āḷavikā Bhikkhu.' 'Self-requesting' means personally requesting various materials to build a large dwelling. 'Instructing the maker' means instructing others to make it or making it oneself. This Bhikkhu abandons meditation and reciting scriptures, constantly engaging in inferior activities. 'Without an owner' means without a donor, but begging everywhere himself. 'For oneself' means for his own benefit, not for the Sangha. 'Large dwelling' means this dwelling is extremely large without limits, requesting a great deal, either requesting people, or borrowing people, or requesting tools, or borrowing tools, like this, various requests or borrowings. Except for borrowing to beg, which is an offense, one must not borrow to hunt meat or catch fish; both lawyers judge it as a cut-off offense. All other borrowings are pure. Since the dwelling built by this Bhikkhu is very large, fish and meat are difficult to obtain, fearing that he might borrow or hire people to hunt, therefore it is prohibited. If building a house requires farming, borrowing plowing oxen and other farming tools is not an offense. If there are people in the temple who pick up leftover food, gathering together to laugh and joke after eating, it is not an offense to employ such people. If a Bhikkhu wants to build a hall, going to the stone carver's house, borrowing the skill of stone carving to build the hall, if good stones are obtained, if stone pillars are obtained, the Bhikkhu asks the donor, 'How can these pillars be erected?' If the donor erects them himself, that is good; if the donor gives other pillars as well, that is also acceptable. If the donor replies, 'There is no one,' or says, 'I am busy,' the Bhikkhu teaches him to borrow from other places. The Bhikkhu further says, 'I have no other acquaintances.' If the donor has no one, giving money is also good; if money is obtained, take it to the carpenter, if bricks are needed

瓦，往至瓦師所，若須刻畫，往至刻畫師所，若有餘直可作牀蓆衣服房舍所須。若拾殘食人作息正，得與食，若無食可入聚落乞來與善，不得與錢直。

「為房舍非時入聚落乞油，以手覆缽。若到檀越家，檀越問比丘：『欲何所須？』比丘答言：『為房舍作乞油充與作人。』食米亦如是說，若得油還付知寺事人。若比丘為折或傷或失或死，比丘悉應還直。若檀越承回施比丘，比丘不得受，若佈施寺得受。比丘不得自取，喚凈人付之，若借車及房舍所須種種雜物，亦如牛句無異。若比丘病乞藥善，白衣見比丘來，即共念言：『此比丘已復來乞。』各走隱避，或見比丘乞食，各自閉戶。

「應量作者，云何應量作？應量中人三磔手，當佛一磔手，作房內量，長十二佛磔手，內廣七佛磔手。若長中減一磔手，廣中益一磔手，亦不得，若減廣益長亦不得，何況長廣俱過量，未竟乃至一摶泥亦犯。若房長六磔手廣四磔手，作如是房者無主亦不犯。何以故？以非房故。若瓦房，內外上下悉泥犯，若草房不犯。」

法師曰：「定何時犯？為初作犯，為後作犯，為房成畢犯？」

答曰：「初作乃至二摶泥已還，悉突吉羅，最後第一摶泥偷蘭遮，第二摶得竟，僧伽婆尸沙。泥者，有二種，一者土泥，二者石灰泥

【現代漢語翻譯】現代漢語譯本：如果需要製作瓦片，就去瓦匠那裡；如果需要雕刻，就去雕刻匠那裡。如果有多餘的錢，可以用來製作床鋪、蓆子、衣服和房舍所需之物。如果撿到別人吃剩的食物，修行者可以適量食用，如果沒有食物，可以到村落里乞討來食用，但不能換成錢財。

爲了建造房舍，非時進入村落乞討油，要用手蓋住缽。如果到了施主家，施主問比丘：『您需要什麼？』比丘回答說：『爲了建造房舍，乞討油來供給工匠使用。』乞討米糧也應如此說明。如果得到油，要交給寺院的負責人。如果比丘導致工具折斷、損壞、丟失或死亡，比丘都應該賠償。如果施主明確表示回贈給比丘個人，比丘不得接受，如果佈施給寺院，則可以接受。比丘不得私自拿取，要叫凈人交給負責人。如果借用車輛以及房舍所需的各種雜物，也和借用耕牛一樣。如果比丘生病乞討藥物是允許的，但如果白衣看到比丘來，就會一起唸叨說：『這個比丘又來乞討了。』然後各自躲藏起來，或者看到比丘乞食，就各自關上門。

應該按照規定的尺寸建造房屋，什麼是規定的尺寸呢？按照普通人的三拃（zhǎ）手，相當於佛的一拃手，作為房間內部的尺寸。房間的長度為十二佛拃手，內部寬度為七佛拃手。如果長度減少一拃手，寬度增加一拃手，也是不允許的，如果減少寬度增加長度也是不允許的，更何況長度和寬度都超過了規定的尺寸，即使還沒有完成，甚至只是一團泥，也算犯戒。如果房間長度為六拃手，寬度為四拃手，建造這樣的房間，如果沒有主人，也不算犯戒。為什麼呢？因為這不能算作真正的房屋。如果是瓦房，內外上下都涂泥，就算犯戒；如果是草房，則不算犯戒。

法師問道：『確定何時犯戒？是開始建造時犯戒，還是建造過程中犯戒，還是房屋建成后犯戒？』

回答說：『從開始建造到只剩下兩團泥的時候，都屬於突吉羅（dukkhata，輕罪），最後第一團泥屬於偷蘭遮（thullanacca，中等罪），第二團泥完成時，屬於僧伽婆尸沙（sanghavasesa，重罪）。泥有兩種，一種是土泥，一種是石灰泥。』

【English Translation】 English version: If tiles are needed, go to the tile maker; if carving is needed, go to the carver. If there is surplus money, it can be used to make beds, mats, clothes, and the necessities for dwellings. If leftover food is found, the practitioner may eat it in moderation. If there is no food, one may go to the village to beg for food to eat, but it must not be exchanged for money.

To beg for oil in the village at an improper time for the purpose of building a dwelling, one should cover the bowl with one's hand. If one arrives at the house of a donor, and the donor asks the Bhikkhu: 'What do you need?' The Bhikkhu should answer: 'To build a dwelling, I am begging for oil to provide for the workers.' The same should be said when begging for rice. If oil is obtained, it should be handed over to the person in charge of the monastery. If a Bhikkhu causes a tool to be broken, damaged, lost, or to die, the Bhikkhu should compensate for it. If a donor explicitly offers a gift back to the Bhikkhu personally, the Bhikkhu must not accept it; if it is donated to the monastery, it may be accepted. The Bhikkhu must not take it for himself, but should call a lay attendant to hand it over to the person in charge. If borrowing a cart or various miscellaneous items needed for the dwelling, it is the same as borrowing an ox. If a Bhikkhu is sick and begging for medicine is permissible, but if laypeople see a Bhikkhu coming, they will say together: 'This Bhikkhu has come begging again.' Then they will each hide, or if they see a Bhikkhu begging for food, they will each close their doors.

One should build houses according to the prescribed measurements. What are the prescribed measurements? According to the three spans (zhǎ) of an average person's hand, which is equivalent to one span of the Buddha's hand, this should be used as the internal measurement of the room. The length of the room should be twelve Buddha spans, and the internal width should be seven Buddha spans. If the length is reduced by one span and the width is increased by one span, it is also not allowed; if the width is reduced and the length is increased, it is also not allowed, let alone if both the length and width exceed the prescribed measurements. Even if it is not yet completed, even if it is only a lump of mud, it is considered a transgression. If the room is six spans long and four spans wide, building such a room, if there is no owner, is not considered a transgression. Why? Because this cannot be considered a real house. If it is a tiled house, and the inside, outside, top, and bottom are all plastered with mud, it is considered a transgression; if it is a thatched house, it is not considered a transgression.

The Dharma Master asked: 'When is it determined that a transgression has been committed? Is it when the construction begins, or during the construction process, or after the house is completed?'

The answer is: 'From the beginning of construction until only two lumps of mud remain, it is all dukkata (輕罪, a minor offense). The last first lump of mud is thullanacca (中等罪, a moderate offense), and when the second lump is completed, it is sanghavasesa (重罪, a major offense). There are two types of mud: one is earth mud, and the other is lime mud.'

。處者，窗牖柱樑棟桁火煙孔處，此是非泥處。比丘應將比丘指示作房處，房主應將比丘為示作房處，房主先當治地平正，猶如鼓面，然後往至僧所，請僧安處房處，第二第三亦如是請。若僧往指示善，若僧不得往，僧差智慧比丘往看無難處非妨處，此比丘往看已好，如房主所治地善。

「難處者，虎狼師子下極蟻子，若蟻有窟是中住不得作，若蟻子游行覓食驅逐得作。何以故？為如來慈愍眾生及比丘故。妨處者，或人田園，或是道路處，或是怨家處，或是賊處，或是尸陀林處，或是王志護處，如是一切妨處，悉不得作。繞屋四周使得回十二桄梯，桄間一拳肘若回草車，余文句已在律本，不須復說。若比丘自起作大房，無主為身不處分過量，隨作房有所造作營理，一一悉突吉羅，若以磚壘壁，隨磚多少，一一突吉羅，最後二磚第一磚偷蘭遮，第二磚僧伽婆尸沙，屋成泥治竟已結罪，污灑不犯。

「若作屋余磚泥留置，我后當成，偷蘭遮。若決定罷心，僧伽婆尸沙。若周匝壘壁上不至屋留取明，不犯。若作屋，留一摶泥處后當成，有緣事行不作，有客比丘來住，見不成為成，彼此無罪。若難處、妨處，二突吉羅。僧不處分、過量，二僧伽婆尸沙。若作屋未成，若施僧乃至一人，若打壞若擲置，不犯。若自作

【現代漢語翻譯】現代漢語譯本：『處』指的是窗戶、窗框、柱子、橫樑、屋脊等有孔洞的地方，這些地方不是適合建造房屋的地方。比丘（bhikkhu，佛教僧侶）應該請其他比丘指示合適的建房地點，而房主也應該請比丘幫忙指示。房主應該先把地基整理平整，像鼓面一樣平坦，然後去僧團請求僧團指定建房的地點，第二次、第三次也應該這樣請求。如果僧團前往指示的地點合適，那就很好；如果僧團不能前往，就派遣有智慧的比丘前去檢視，看是否有困難或妨礙。這位比丘檢視后認為合適，就像房主整理的地基一樣好。

『難處』指的是有老虎、狼、獅子等危險動物出沒的地方，或者是有螞蟻窩的地方，如果有螞蟻窩就不能在那裡建造房屋，如果是螞蟻出來覓食，可以驅趕它們后再建造。為什麼呢？因為如來（Tathāgata，佛陀的稱號）慈悲憐憫眾生和比丘的緣故。『妨處』指的是別人的田地、園林，或者是道路，或者是仇家所在地，或者是盜賊出沒的地方，或者是尸陀林（śivathālin，墓地）所在地，或者是國王特別保護的地方，像這樣一切有妨礙的地方，都不能在那裡建造房屋。圍繞房屋四周，應該留出可以迴旋十二根梯子的空間，梯子之間間隔一拳或一肘的距離，或者可以迴旋草車。其餘的條文已經在戒律中詳細說明，不需要再重複敘述。如果比丘自己建造大房屋，沒有施主，爲了自己而不經僧團允許就過度建造，那麼在建造房屋的過程中，每做一件事都犯突吉羅（dukkhata，一種輕罪）；如果用磚頭壘墻，每壘一塊磚頭，就犯一次突吉羅，最後兩塊磚頭，第一塊犯偷蘭遮（thullaccaya，一種中等罪），第二塊犯僧伽婆尸沙（saṃghādisesa，一種重罪）。房屋建成，泥瓦工程結束后才結罪，灑水清潔不算犯戒。

『如果建造房屋后，剩餘的磚頭和泥土留下來，想著以後再用，就犯偷蘭遮。如果決定放棄建造，就犯僧伽婆尸沙。如果在四周壘墻，但墻壁沒有達到屋頂的高度，留出採光的地方，就不算犯戒。如果建造房屋，留下一團泥土，想著以後再用，如果有因緣需要使用，但沒有使用，或者有來訪的比丘需要居住，看到沒有完成就幫助完成，彼此都沒有罪。如果在『難處』、『妨處』建造房屋，犯兩次突吉羅。未經僧團允許、過度建造，犯兩次僧伽婆尸沙。如果建造的房屋還沒有完成，就施捨給僧團，乃至一個人，或者打壞、丟棄，都不算犯戒。如果是自己建造的』

【English Translation】 English version: 'Places' refer to windows, window frames, pillars, beams, ridges, and other places with holes, which are not suitable places for building houses. A bhikkhu (Buddhist monk) should ask other bhikkhus to indicate suitable places for building houses, and the householder should also ask bhikkhus to help indicate. The householder should first level the ground, making it as flat as a drum surface, and then go to the Sangha (Buddhist monastic community) to request the Sangha to designate a place for building the house. The second and third times should also be requested in this way. If the place indicated by the Sangha is suitable, that is good; if the Sangha cannot go, they should send a wise bhikkhu to check whether there are any difficulties or obstacles. If this bhikkhu checks and finds it suitable, just like the ground prepared by the householder, it is good.

'Difficult places' refer to places where there are dangerous animals such as tigers, wolves, and lions, or places where there are ant nests. If there are ant nests, houses cannot be built there. If the ants are out foraging, they can be driven away before building. Why? Because the Tathāgata (title of the Buddha) has compassion for all beings and bhikkhus. 'Obstructed places' refer to other people's fields, gardens, or roads, or places where enemies are located, or places where thieves frequent, or places where śivathālin (cremation ground) are located, or places specially protected by the king. All such obstructed places are not allowed for building houses. Around the house, there should be enough space to turn twelve ladders, with a distance of one fist or one elbow between the ladders, or enough space to turn a grass cart. The remaining clauses have been explained in detail in the Vinaya (monastic rules), so there is no need to repeat them. If a bhikkhu builds a large house for himself without a donor, and builds excessively without the permission of the Sangha, then every action taken in the process of building the house is a dukkhaṭa (a minor offense); if bricks are used to build the wall, every brick laid is a dukkhaṭa. The last two bricks, the first one is a thullaccaya (a medium offense), and the second one is a saṃghādisesa (a serious offense). The offense is concluded after the house is completed and the plastering is finished; sprinkling water for cleaning is not an offense.

'If, after building the house, the remaining bricks and mud are left, thinking of using them later, it is a thullaccaya. If the decision to abandon the construction is made, it is a saṃghādisesa. If the walls are built around but do not reach the height of the roof, leaving space for lighting, it is not an offense. If, when building a house, a lump of mud is left, thinking of using it later, and if there is a reason to use it but it is not used, or if a visiting bhikkhu needs to stay and sees that it is not completed and helps to complete it, neither of them is guilty. If a house is built in a 'difficult place' or an 'obstructed place', it is two dukkhaṭas. Building without the permission of the Sangha and building excessively are two saṃghādisesas. If the house being built is not yet completed, and it is donated to the Sangha, or even to one person, or if it is broken or discarded, it is not an offense. If it is built by oneself'

自成教他成，教他作教他成，悉僧伽婆尸沙。若二三人共作屋，若一比丘一沙彌悉不犯。何以故？人無一屋分故。若段段分，人得一屋分，僧伽婆尸沙。若壘磚作窟，壘石壘土壘木，若草屋乃至過量不處分，亦不犯。有房有難處妨處，僧不指示過量，不得僧伽婆尸沙。有智慧者應解此義。

「若自為身，作說戒堂溫室食堂，如此作不為自己住，無罪。若兼為自己住，僧伽婆尸沙。無罪者，最初未制戒阿羅毗迦比丘無罪。具六事，一者自作，二者教人作，三者不指示，四者過量，五者難處，六者妨處，此戒具三業三受。房舍廣說竟。

「爾時佛住俱參毗瞿私多園中，此房戒中，俱參毗者，此是園名也。瞿私多園者，此是長者子名也。孱那者，此是供養菩薩人也。令大德示房處者，有檀越語孱那比丘言：『愿大德示我作房處，我為大德作。』神廟樹者，此是國邑人民朝夕供養，是鬼神住處。生樹者，作眾生想也。摩呵羅者，有主為身作大房，此房有主，為身得過量作，有主為身作大房，僧不指示、有難、有妨處，僧伽婆尸沙。余文句如前房無異。

「爾時佛住王舍城，于竹林園中，時沓婆摩羅子。竹林園者，種竹圍繞，竹高十八肘，四角有樓兼好門屋，遙望叆叇猶如黑雲，故名竹林園，亦名迦蘭陀。迦

【現代漢語翻譯】現代漢語譯本：自已建造或教唆他人建造，教唆他人制作並最終完成，構成僧伽婆尸沙罪（Sanghavasesa，僧團殘罪）。如果兩三個人共同建造房屋，或者一個比丘（bhikkhu，佛教出家男眾）和一個沙彌（sramanera，佛教出家男眾見習者）共同建造，則不構成犯罪。為什麼呢？因為沒有人擁有整棟房屋的份額。如果分段建造，每個人只擁有一部分房屋的份額，則構成僧伽婆尸沙罪。如果堆砌磚塊建造洞穴，堆砌石頭、泥土、木頭，或者建造草屋，乃至超過了規定的尺寸但沒有經過僧團指定，也不構成犯罪。如果房屋所在地有困難或妨礙之處，僧團沒有指示就超過了規定的尺寸，則構成僧伽婆尸沙罪。有智慧的人應該理解這個道理。

『如果爲了自己，建造說戒堂（說戒堂，舉行說戒儀式的場所）、溫室、食堂，這樣建造不是爲了自己居住，就沒有罪。如果兼顧爲了自己居住，則構成僧伽婆尸沙罪。』沒有罪的情況是，最初沒有制定戒律時，阿羅毗迦（Alavaka）的比丘沒有罪。構成犯罪需要具備六個條件：一是自己建造，二是教唆他人建造，三是沒有經過僧團指示，四是超過了規定的尺寸，五是所在地有困難，六是所在地有妨礙。此戒律包含身、口、意三業和苦、樂、舍三種感受。關於房舍的詳細說明結束。

『當時，佛陀住在俱參毗（Kosambi）的瞿私多園（Ghositarama）中。關於這個房舍戒律，俱參毗，是園林的名字。瞿私多園，是長者（富有的居士）的兒子的名字。孱那（Channa），是供養菩薩（bodhisattva，追求覺悟的修行者）的人。』『讓大德指示房屋的地點』，有檀越（danapati，施主）對孱那比丘說：『希望大德指示我建造房屋的地點，我為大德建造。』神廟樹，是國家和城市的人民早晚供養的，是鬼神居住的地方。生樹，被認為是眾生。摩呵羅（Mahala），有主人爲了自己建造大房屋，這個房屋有主人，爲了自己可以超過規定的尺寸建造，有主人爲了自己建造大房屋，僧團沒有指示，所在地有困難，有妨礙之處，則構成僧伽婆尸沙罪。其餘的文句和之前的房舍戒律沒有區別。

『當時，佛陀住在王舍城（Rajagrha），在竹林園（Venuvana）中，當時有沓婆摩羅子（Kaludayi）。竹林園，種植竹子環繞四周，竹子高十八肘，四個角有樓閣，兼有精美的門屋，從遠處看，茂盛的樣子就像黑雲一樣，所以叫做竹林園，也叫做迦蘭陀（Kalandaka）。』

【English Translation】 English version: To build oneself or to instruct others to build, to instruct others to make and ultimately complete, constitutes a Sanghavasesa (Sanghavasesa, a type of serious offense requiring a meeting of the Sangha for absolution). If two or three people build a house together, or if a bhikkhu (bhikkhu, a Buddhist monk) and a sramanera (sramanera, a novice Buddhist monk) build together, it does not constitute an offense. Why? Because no one owns the entire share of the house. If built in sections, with each person owning a portion of the house, it constitutes a Sanghavasesa offense. If one builds a cave by piling bricks, piling stones, earth, or wood, or builds a grass hut, even exceeding the prescribed size without being designated by the Sangha, it is not an offense. If the location of the house has difficulties or obstructions, exceeding the prescribed size without the Sangha's instruction constitutes a Sanghavasesa offense. Those with wisdom should understand this principle.

'If, for oneself, one builds a Uposatha hall (Uposatha hall, a place for holding Uposatha ceremonies), a warm room, or a dining hall, building in this way not for one's own dwelling is without offense. If it is also for one's own dwelling, it constitutes a Sanghavasesa offense.' The situation without offense is when the precepts were not initially established, the bhikkhus of Alavaka (Alavaka) were without offense. To constitute an offense, six conditions are required: first, building oneself; second, instructing others to build; third, without the Sangha's instruction; fourth, exceeding the prescribed size; fifth, the location has difficulties; sixth, the location has obstructions. This precept involves the three karmas of body, speech, and mind, and the three feelings of suffering, pleasure, and equanimity. The detailed explanation of dwellings ends.

'At that time, the Buddha was residing in Ghositarama (Ghositarama) in Kosambi (Kosambi). Regarding this dwelling precept, Kosambi is the name of the garden. Ghositarama is the name of the son of a wealthy householder. Channa (Channa) is the person who offered to the Bodhisattva (bodhisattva, one who seeks enlightenment).' 'Let the Venerable One indicate the location for the dwelling,' a danapati (danapati, a donor) said to the bhikkhu Channa: 'I hope the Venerable One will indicate the location for building a dwelling, and I will build it for the Venerable One.' The shrine tree is worshipped by the people of the country and city morning and evening, and is the place where spirits reside. A living tree is regarded as a sentient being. Mahala (Mahala), where the owner builds a large house for himself, this house has an owner, and for himself, he can build beyond the prescribed size. Where the owner builds a large house for himself, without the Sangha's instruction, the location has difficulties, and there are obstructions, it constitutes a Sanghavasesa offense. The remaining sentences are no different from the previous dwelling precept.

'At that time, the Buddha was residing in Rajagrha (Rajagrha), in the Bamboo Grove (Venuvana), at that time there was Kaludayi (Kaludayi). The Bamboo Grove is surrounded by planted bamboo, the bamboo is eighteen cubits high, and the four corners have pavilions, along with beautiful gates and houses, viewed from afar, the lush appearance is like black clouds, so it is called the Bamboo Grove, also called Kalandaka (Kalandaka).'

蘭陀因緣如前說，故不重出。沓婆是比丘名，摩羅子是王名，此王子出家故，名沓婆摩羅子。此大德年七歲出家，剃髮落地即成羅漢，得三達智，具六神通、四無礙辯，一切聲聞所知無不通達，羅漢之中已是第一。入靜處者，是處寂靜無有喧鬧，故名寂靜處。從三昧起者，自言：『我所修善法今已悉訖，我當爲眾僧分佈房舍及諸飲食。』」

法師曰：「大德何以作如是言？」

「此最後身，所修已極，當取涅槃，譬如然燈置於風處，不久當滅，此身亦復如是。我當爲眾僧分佈房舍及諸飲食，所以為眾僧分佈房舍及諸飲食者，見善男子比丘，從遠方來問訊世尊，房舍迮狹無有住處，我當以神力化作房舍牀蓆𣰽𣯫㲩𣰆氈褥等物。又一日見諸小比丘，恭敬宿德上座讓不受前請，以此因緣飲食不時，遂成疲勞。我今當令眾僧住止安樂，各得所宜，不以飲食為苦，是故分佈令其平等。」

法師曰：「大德沓婆摩羅子，於三業之中，何以獨修下業？」

答曰：「此是前身宿願所牽，故有是念。」

問曰：「此沓婆摩羅子，何時發此愿也？」

答曰：「過去有佛，號波頭勿多羅，此沓婆摩羅子生一居士家。是時國邑人民，共作大會請佛入國，有六萬八千比丘圍繞，大會供養七日佈施。時有一羅

【現代漢語翻譯】現代漢語譯本蘭陀因緣如前所述，故不再重複敘述。沓婆（Tāpó）是比丘的名字，摩羅子（Móluózǐ）是國王的名字，這位王子出家，所以名叫沓婆摩羅子。這位大德七歲出家，剃髮落地就成了阿羅漢，獲得了三達智，具備六神通、四無礙辯，一切聲聞所知的法門沒有不通達的，在阿羅漢之中已是第一。『入靜處者』，是指這個地方寂靜沒有喧鬧，所以叫做寂靜處。『從三昧起者』，他自己說：『我所修的善法現在已經全部完成，我應當為眾僧分配房舍以及各種飲食。』法師問道：『大德為什麼說這樣的話？』『這是我最後一生，所修的已經到了極致，應當證入涅槃，譬如點燃的燈放在有風的地方，不久就會熄滅，這個身體也是這樣。我應當為眾僧分配房舍以及各種飲食，之所以為眾僧分配房舍以及各種飲食，是因為我看見有善男子比丘，從遠方來問候世尊，房舍狹窄沒有住處，我應當以神通力化作房舍、牀蓆、臥具、毛毯等物品。又有一天，我看見各位年輕的比丘，恭敬年長的上座，謙讓不受先前的邀請，因為這個緣故飲食不及時，於是變得疲勞。我現在應當讓眾僧住止安樂，各自得到適宜的，不因為飲食而感到困苦，所以分配讓他們平等。』法師問道：『大德沓婆摩羅子，在身、口、意三業之中，為什麼唯獨修行下業（指分配房舍飲食等事務）？』回答說：『這是前世的宿願所牽引，所以有這樣的念頭。』問道：『這位沓婆摩羅子，是什麼時候發的這個愿呢？』回答說：『過去有佛，名為波頭勿多羅（Padumuttara），這位沓婆摩羅子出生在一個居士的家庭。當時國都的人民，共同舉辦大法會，邀請佛陀進入國都，有六萬八千比丘圍繞，大會供養七日佈施。當時有一位羅

【English Translation】 English version The circumstances of Nandaka were as previously described, so they are not repeated. Tāpó (沓婆) is the name of a Bhikṣu, and Móluózǐ (摩羅子) is the name of a king. This prince became a monk, hence the name Tāpó Móluózǐ. This great virtuous one became a monk at the age of seven, and upon shaving his head, he immediately became an Arhat, attaining the three kinds of knowledge, possessing the six supernormal powers, the four unobstructed eloquence, and was thoroughly versed in all that was known by the Śrāvakas, already being the foremost among the Arhats. 『Entering a quiet place』 refers to a place that is tranquil and without noise, hence the name quiet place. 『Rising from Samādhi,』 he said to himself: 『The good deeds I have cultivated are now all completed, I should distribute dwellings and various foods to the Sangha.』 The Dharma Master asked: 『Why does the great virtuous one say such things?』『This is my last life, and what I have cultivated has reached its peak, I should enter Nirvāṇa, like a lit lamp placed in a windy place, it will soon be extinguished, this body is also like that. I should distribute dwellings and various foods to the Sangha, the reason for distributing dwellings and various foods to the Sangha is because I saw virtuous men Bhikṣus, coming from afar to inquire after the World Honored One, the dwellings were narrow and there was no place to stay, I should use supernatural powers to transform dwellings, beds, bedding, blankets, and other items. Also, one day, I saw young Bhikṣus, respectfully yielding to senior elders, declining the earlier invitations, and because of this, they did not eat on time, and thus became tired. Now I should let the Sangha dwell in peace and comfort, each getting what is suitable, not suffering because of food, therefore I distribute it so that they are equal.』 The Dharma Master asked: 『Great virtuous Tāpó Móluózǐ, among the three karmas of body, speech, and mind, why do you only cultivate the lower karma (referring to distributing dwellings and food and drink, etc.)?』 He replied: 『This is because of the karmic vows of previous lives, hence this thought.』 He asked: 『When did this Tāpó Móluózǐ make this vow?』 He replied: 『In the past there was a Buddha named Padumuttara (波頭勿多羅), this Tāpó Móluózǐ was born into a householder's family. At that time, the people of the country together held a great assembly, inviting the Buddha to enter the country, with 68,000 Bhikṣus surrounding him, the great assembly made offerings and gave alms for seven days. At that time, there was a Lo

漢比丘，于大眾中以神通力，分佈牀蓆及諸飲食，是時沓婆摩羅子，見此羅漢比丘以神通如此，心大歡喜往至佛所，頭面作禮卻坐一面，而白佛言：『愿我後身當來佛時，出家學道速成羅漢，為諸眾僧分佈房舍牀蓆及諸飲食，如今羅漢神力無異。』是時世尊見當來世，此善男子所愿果得成遂不？世尊觀來世已，語沓婆摩羅子言：『汝從此百千劫已，有佛號釋迦牟尼，汝年七歲得出家，剃髮落地即成羅漢，名沓婆摩羅子，汝具六神通必得此愿。』沓婆摩羅子從此以後，佈施持戒得生天上，天上命終下生人間，如是展轉乃至釋迦出世，從天上下生人間，出家得道，從禪定起，而作是念。作是念已，往至佛所頭面禮足，而白佛言：『今從世尊乞二種愿，一者為諸眾僧分佈房舍，二者差會分佈飲食。』於是世尊答言：『善哉！汝貪瞋既盡，堪為此事，汝當爲眾僧分佈牀蓆及諸飲食。』」

「此沓婆摩羅子，何以故？從世尊乞如是愿？」

答曰：「為止未來諸誹謗故。於是沓婆摩羅子，受世尊敕已，還所住處。世尊見未來慈地比丘，因沓婆摩羅子差會分房，必生誹謗。為止誹謗故，語諸比丘：『汝當請沓婆摩羅子為眾僧差會分房，請竟應作白二羯磨差。』同學者，同一法事也，亦言同一法學。若比丘共學修多羅者，

【現代漢語翻譯】現代漢語譯本漢比丘以神通力在大眾中分發床鋪坐具和各種飲食。當時，沓婆摩羅子（Tābamālaputta，人名，意為『棗樹之子』）看到這位羅漢比丘以神通做到這些，心中非常歡喜，於是前往佛陀處，頂禮佛足後坐在一旁，對佛陀說：『愿我來世在未來的佛出世時，出家修道，迅速證得阿羅漢果，像如今這位羅漢一樣，為眾僧分發房舍床鋪坐具和各種飲食，擁有同樣的神通力。』這時，世尊觀察到未來世，這位善男子所發的愿是否能夠實現。世尊觀察未來世后，告訴沓婆摩羅子說：『你從現在起經過百千劫后，會有一尊佛出世，名為釋迦牟尼（Śākyamuni，現在賢劫的第四尊佛）。你七歲時就能出家，剃髮落地便證得阿羅漢果，名為沓婆摩羅子。你將具足六神通，必定能夠實現這個願望。』沓婆摩羅子從此以後，廣行佈施，嚴持戒律，死後得生天上。天上的壽命結束后，又下生人間。就這樣輾轉輪迴，直到釋迦牟尼佛出世，他從天上下生到人間，出家得道，從禪定中起身，心中這樣想。這樣想后，他前往佛陀處，頂禮佛足，對佛陀說：『現在我想向世尊請求兩種願望，一是為眾僧分發房舍，二是安排分發飲食。』於是世尊回答說：『很好！你已經斷盡了貪慾和嗔恚，能夠勝任此事，你應當為眾僧分發床鋪坐具和各種飲食。』『這位沓婆摩羅子，為什麼向世尊請求這樣的願望呢？』回答說：『爲了阻止未來可能出現的各種誹謗。』於是沓婆摩羅子接受了世尊的命令后，回到自己的住所。世尊看到未來慈地比丘（Mettiyabhikkhu，人名），因為沓婆摩羅子安排分房的事情，必定會產生誹謗。爲了阻止誹謗，佛陀告訴眾比丘：『你們應當請沓婆摩羅子為眾僧安排分房，請完之後應當進行白二羯磨（ñatti-dutiya-kamma，佛教僧團的表決程式）來委任他。』『同學者』，是指一起進行法事，也可以說是共同學習佛法。如果比丘一起學習修多羅（sūtra，經）...

【English Translation】 English version A certain Bhikkhu, by means of supernormal power, distributed beds, seats, and various kinds of food among the Sangha. At that time, Tābamālaputta (Tābamālaputta, a name meaning 'Son of the Date Palm') saw this Arhat Bhikkhu doing this with supernormal power, and his heart was greatly delighted. He went to the Buddha, bowed his head to his feet, sat to one side, and said to the Buddha: 'May I, in a future life, when the future Buddha appears, renounce the world and study the Way, quickly attain Arhatship, and like this Arhat now, distribute dwellings, beds, seats, and various kinds of food to the Sangha, possessing the same supernormal powers.' At that time, the World Honored One observed whether this good man's wish would be fulfilled in the future. After observing the future, the World Honored One said to Tābamālaputta: 'From now, after hundreds of thousands of kalpas, a Buddha will appear named Śākyamuni (Śākyamuni, the fourth Buddha of the present Bhadrakalpa). You will be able to renounce the world at the age of seven, and as soon as your hair is shaved off, you will attain Arhatship, named Tābamālaputta. You will possess the six supernormal powers and will surely fulfill this wish.' From then on, Tābamālaputta practiced generosity and upheld the precepts, and after death, he was reborn in the heavens. After his life in the heavens ended, he was reborn in the human realm. In this way, he transmigrated until Śākyamuni Buddha appeared in the world. He descended from the heavens to the human realm, renounced the world, attained the Way, and arose from meditation, thinking thus. After thinking this, he went to the Buddha, bowed his head to his feet, and said to the Buddha: 'Now I wish to ask the World Honored One for two wishes: first, to distribute dwellings to the Sangha, and second, to arrange the distribution of food.' Thereupon, the World Honored One replied: 'Excellent! You have exhausted greed and hatred, and you are capable of this task. You should distribute beds, seats, and various kinds of food to the Sangha.' 'Why did this Tābamālaputta ask the World Honored One for such wishes?' The answer is: 'To prevent future slanders.' Then Tābamālaputta, having received the World Honored One's command, returned to his dwelling. The World Honored One saw that in the future, the Mettiyabhikkhu (Mettiyabhikkhu, a name) would surely give rise to slander because of Tābamālaputta's arrangement of distributing rooms. To prevent slander, the Buddha told the Bhikkhus: 'You should invite Tābamālaputta to arrange the distribution of rooms for the Sangha, and after inviting him, you should perform a ñatti-dutiya-kamma (ñatti-dutiya-kamma, a formal act of the Sangha) to appoint him.' 'Classmates' refers to those who perform Dharma activities together, or who study the Dharma together. If Bhikkhus study the sūtra (sūtra, scripture) together...

為敷床座同在一處，若學阿毗曇者毗曇者共，若學毗尼毗尼者共，若說法者說法者共，若坐禪者坐禪者共。何以故？為避諠鬧故，無業無記語者共無記語者，不修三業、食已而眠，眠起洗浴、共論世間無記之語，令身體肥壯。」

問曰：「沓婆摩羅子，何以使無業好語者共在一處耶？」

答曰：「使其得住安心道故，因樂道故，得生天上。入火光三昧者，此是第四禪定，從禪定起已，放右手第二指，以為光明。須臾名聞滿閻浮利地，諸比丘從遠方來欲看神力，至已語沓婆摩羅子言：『長老，為我等安止住處敷施床座。』沓婆摩羅子問諸大德：『樂何處住耶？』諸比丘各各答言：『我樂耆阇崛山住。』又言：『我樂雪山邊住。』又言：『我樂天道士山住。』又言：『我樂郁單越住。』如是眾多，沓婆摩羅子自隨一比丘，為安止住處敷施床座，為余比丘安止住處，悉是化身，如真身無異。安止諸比丘已，自還竹林寺住。慈地比丘者，是六群比丘中是第一。惡食者，不得好食，不但惡食，房舍臥具皆悉得惡。」

問曰：「慈地比丘何以恒得惡房惡食？」

「坐其前身無福德故，復于眾中最小，是故得惡房惡食。善飲食檀越者，此檀越恒為眾僧作肴膳飲食。又一日善檀越入寺，至沓婆摩羅子所問：『

【現代漢語翻譯】現代漢語譯本：爲了鋪設床座，學習《阿毗曇》（Abhidhamma，論藏）的人和學習《阿毗曇》的人在一起，學習《毗尼》（Vinaya，戒律）的人和學習《毗尼》的人在一起，說法的人和說法的人在一起，坐禪的人和坐禪的人在一起。為什麼呢？爲了避免喧鬧的緣故。沒有行業也沒有善惡果報的閑談者，和沒有善惡果報的閑談者在一起，不修身、口、意三業，吃完飯就睡覺，睡醒了就洗浴，一起談論世間沒有意義的話，使得身體肥胖。

問：『沓婆摩羅子（Dabba Mallaputta），為什麼讓沒有行業喜歡閑談的人在一起呢？』

答：『爲了讓他們能夠安住于安心之道，因為喜歡正道，所以能夠往生天上。進入火光三昧（Tejo kasina Samadhi）的人，這是第四禪定，從禪定起來之後，放出右手第二指的光明。一會兒，名聲傳遍閻浮利地（Jambudvipa，指我們所居住的這個世界），眾比丘從遠方趕來想要觀看神通，到了之後對沓婆摩羅子說：『長老，請為我們安排住處，鋪設床座。』沓婆摩羅子問各位大德：『喜歡住在哪裡呢？』眾比丘各自回答說：『我喜歡住在耆阇崛山（Grdhrakuta，靈鷲山）上。』又有人說：『我喜歡住在雪山邊。』又有人說：『我喜歡住在天道士山。』又有人說：『我喜歡住在郁單越（Uttarakuru，北俱盧洲）。』像這樣有很多，沓婆摩羅子自己跟隨一位比丘，為他安排住處，鋪設床座，為其餘比丘安排住處，全部都是化身，和真身沒有區別。安置好眾比丘之後，自己回到竹林寺居住。慈地比丘，是六群比丘中的第一位。食物不好的人，得不到好的食物，不但食物不好，房舍臥具也都得到不好的。』

問：『慈地比丘為什麼總是得到不好的房間和不好的食物呢？』

『因為他前世沒有福德，又在僧眾中年紀最小，所以得到不好的房間和不好的食物。善於供養飲食的檀越（Danapati，施主），這位檀越經常為眾僧準備美味的食物。又有一天，這位善檀越進入寺廟，到沓婆摩羅子那裡問道：』

【English Translation】 English version: To prepare bedding and seating in the same place, those who study the Abhidhamma (Abhidhamma, the collection of treatises) should be with those who study the Abhidhamma, those who study the Vinaya (Vinaya, the monastic code) should be with those who study the Vinaya, those who preach the Dharma should be with those who preach the Dharma, and those who practice meditation should be with those who practice meditation. Why? It is to avoid noise and disturbance. Those who engage in idle talk without merit or demerit should be with those who engage in idle talk without merit or demerit. They do not cultivate the three karmas (of body, speech, and mind), eat and then sleep, wake up and bathe, and together discuss worldly, meaningless talk, causing their bodies to become fat and strong.

Question: 'Dabba Mallaputta, why do you have those who are idle and fond of idle talk stay together?'

Answer: 'It is to enable them to abide in the path of peace of mind, and because they delight in the right path, they can be reborn in the heavens. Those who enter the Tejo kasina Samadhi (fire kasina Samadhi), this is the fourth dhyana (meditative absorption). After arising from this dhyana, they emit light from the second finger of their right hand. In a short time, their fame spreads throughout Jambudvipa (Jambudvipa, the world we live in), and the monks come from afar wanting to see the miraculous power. Upon arriving, they say to Dabba Mallaputta: 'Elder, please arrange lodging and bedding for us.' Dabba Mallaputta asks the venerable ones: 'Where do you wish to stay?' The monks each answer: 'I wish to stay on Grdhrakuta (Grdhrakuta, Vulture Peak Mountain).' Others say: 'I wish to stay near the Himalayas.' Others say: 'I wish to stay on the Devadaha Mountain.' Others say: 'I wish to stay in Uttarakuru (Uttarakuru, the Northern Continent).' In this way, there are many. Dabba Mallaputta himself follows one monk, arranging lodging and bedding for him, and for the other monks, all are emanations, no different from his true body. After settling the monks, he returns to the Bamboo Grove Monastery. The monk Cīvati is the first among the group of six monks. Those with bad food do not get good food; not only is the food bad, but their rooms and bedding are also bad.'

Question: 'Why does the monk Cīvati always get bad rooms and bad food?'

'Because he had no merit in his previous life, and he is also the youngest in the Sangha (community), therefore he gets bad rooms and bad food. The Danapati (Danapati, benefactor) who is good at providing food and drink, this Danapati always prepares delicious food for the Sangha. And one day, this good Danapati enters the monastery and goes to Dabba Mallaputta and asks:'

大德！明日次誰受弟子請？』沓婆答言：『次慈地比丘受請。』檀越聞已心不歡喜，還至家中語其婢言：『汝明日為慈地比丘作食，我不知事，莫如前後食。』又語其婢言：『若慈地比丘來至，于外敷施牀蓆供設而已，勿使其入。』昨日者，慈地比丘與同伴集在一處共論言：『我等今日應得好食。』昨日此檀越來至沓婆所，當是沓婆教語檀越，于外敷施牀蓆及粗飲食。無風風起者，極密處而大風起。水中火者，本是水能滅火，今火從水中出。佛語沓婆：『汝憶有作是事不？今慈地比丘有如是言。』沓婆答言：『唯世尊知我，世尊是一切智，我是漏盡羅漢，何須我言耶？』佛復語沓婆言：『汝不得作如此語也，若汝有如此事者，于眾中言有，若無者，于眾中答言無。』」

法師曰：「世尊何以不直言沓婆無罪，此是慈地比丘尼妄語？」

答曰：「世尊為憐愍眾生故。世尊言作我知比丘犯波羅夷，世尊亦言我知汝犯波羅夷。若有比丘犯波羅夷者，必謗世尊。何以故？為世尊隨瞋愛，愛沓婆故，不道其罪，瞋我故，今道我罪，世尊定非一切智。因誹謗故，死墮地獄。又為當來無慚愧比丘，實有罪而言無罪，佛不在世，誰知我罪者。是故佛語沓婆言：『汝若有作答言有作，若不作答言不作。』沓婆答言：『實不作

【現代漢語翻譯】現代漢語譯本：『大德！明天輪到誰接受弟子的邀請？』沓婆（Tāpó，人名）回答說：『輪到慈地比丘接受邀請。』施主聽了之後心裡不高興，回到家中對他的婢女說：『你明天為慈地比丘準備食物，我不懂這些事，就按照前後的標準做吧。』又對婢女說：『如果慈地比丘來了，就在外面鋪設床鋪和蓆子，提供飲食就可以了，不要讓他進來。』昨天，慈地比丘和同伴們聚在一起議論說：『我們今天應該能得到好的食物。』昨天這位施主來到沓婆這裡，大概是沓婆教唆施主，在外面鋪設床鋪和蓆子以及粗糙的飲食。沒有風卻起了風，在極其隱秘的地方卻颳起了大風。水中起火，本來水是用來滅火的，現在火卻從水中冒出來。』佛陀告訴沓婆：『你記得做過這樣的事嗎？現在慈地比丘這樣說。』沓婆回答說：『只有世尊瞭解我，世尊是一切智者，我是已經斷盡煩惱的阿羅漢，何須我多說呢？』佛陀又告訴沓婆：『你不能這樣說，如果你做了這樣的事，就在大眾中說有，如果沒有做，就在大眾中回答說沒有。』法師說：『世尊為什麼不直接說沓婆沒有罪，這是慈地比丘尼的妄語？』回答說：『世尊是爲了憐憫眾生的緣故。世尊說如果我知道比丘犯了波羅夷罪（Pārājika，佛教戒律中最重的罪），世尊也會說我知道你犯了波羅夷罪。如果有比丘犯了波羅夷罪，必定會誹謗世尊。為什麼呢？因為他們會認為世尊是隨順嗔恨和愛慾的，因為愛沓婆，所以不說他的罪過，因為嗔恨我，所以現在說我的罪過，世尊一定不是一切智者。因為誹謗的緣故，死後會墮入地獄。又是爲了警示未來的無慚愧的比丘，明明有罪卻說沒有罪，佛陀不在世，誰會知道我的罪呢？所以佛陀告訴沓婆說：『你如果做了就回答說做了，如果沒有做就回答說沒有做。』沓婆回答說：『確實沒有做。』

【English Translation】 English version: 'Venerable Sir, who is next to receive the disciples' invitation tomorrow?' Tāpó (name of a person) replied, 'The next to receive the invitation is Bhikkhu Cidi.' Upon hearing this, the donor was displeased. Returning home, he said to his maidservant, 'Prepare food for Bhikkhu Cidi tomorrow. I don't know the details, just make it according to the usual standard.' He also told the maidservant, 'If Bhikkhu Cidi arrives, just set up a bed and mats outside and provide food and drink. Do not let him enter.' Yesterday, Bhikkhu Cidi and his companions gathered together and discussed, 'We should receive good food today.' Yesterday, this donor came to Tāpó. It must have been Tāpó who instructed the donor to set up a bed and mats outside and provide coarse food and drink. Wind arises without wind; a great wind arises in an extremely secret place. Fire in water; originally, water can extinguish fire, but now fire comes out of the water.' The Buddha said to Tāpó, 'Do you remember doing such a thing? Now Bhikkhu Cidi says this.' Tāpó replied, 'Only the World Honored One knows me. The World Honored One is all-knowing. I am an Arhat (Arahat, a perfected person who has attained nirvana) who has exhausted all defilements. Why should I say more?' The Buddha again said to Tāpó, 'You must not speak like this. If you have done such a thing, say that you have done it in the assembly. If you have not done it, answer that you have not done it in the assembly.' The Dharma Master said, 'Why didn't the World Honored One directly say that Tāpó was innocent and that this was Bhikkhuni Cidi's false accusation?' The answer is, 'The World Honored One is out of compassion for all beings. The World Honored One said that if I knew a Bhikkhu had committed a Pārājika (Pārājika, the most serious offense in Buddhist monastic rules), the World Honored One would also say that I knew you had committed a Pārājika. If a Bhikkhu commits a Pārājika, he will surely slander the World Honored One. Why? Because they will think that the World Honored One follows anger and desire. Because he loves Tāpó, he does not speak of his faults. Because he hates me, he now speaks of my faults. The World Honored One is certainly not all-knowing. Because of slander, he will fall into hell after death. It is also to warn future shameless Bhikkhus who have committed offenses but say they have not. If the Buddha is not in the world, who will know my offenses? Therefore, the Buddha told Tāpó, 'If you have done it, answer that you have done it. If you have not done it, answer that you have not done it.' Tāpó replied, 'Indeed, I have not done it.'

，乃至夢中亦不為此事。』滅擯比丘尼者，滅擯有三，一者滅身，二者滅不同住，三者滅罰，是名三滅擯。」

「云何滅身？」

答曰：「滅作者，是滅身也。」

「云何滅不同住？」

「若犯罪不出，復不捨邪見，名滅不同住。」

「云何滅罰？」

「汝但作罪自然滅，此是滅罰也。此慈地比丘尼，於三滅中自得滅身也。佛語諸比丘：『汝等滅擯慈地比丘尼。』」

法師曰：「此慈地比丘尼身清凈，為人所教作如此謗，教者應滅擯。何以世尊，教滅擯慈地比丘尼？」

「為以其謗故擯，為以其犯罪故擯。若以其有罪擯者，沓婆摩羅子亦應有罪；以其謗故擯者，沓婆無罪。于律本中說，若比丘以無根波羅夷法謗比丘，得僧伽婆尸沙。若比丘以無根波羅夷謗比丘尼，突吉羅。比丘尼謗比丘亦如是。若爾慈地比丘尼得突吉羅，妄語故波夜提。」

法師曰：「以無根波羅夷謗比丘，得僧伽婆尸沙，無波夜提罪。慈地比丘尼犯突吉羅，亦無波夜提罪，所以擯遣慈地比丘尼，以其自言犯罪故。於是世尊從坐起入房，諸比丘即教慈地比丘尼脫法服，覓白衣服與著，驅其令出。慈地比丘，見擯慈地比丘尼，語眾僧言：『我瞋瞋故，教比丘尼謗，此是我罪，莫擯慈地比丘尼。

【現代漢語翻譯】現代漢語譯本：『乃至夢中也不會做這樣的事。』滅擯比丘尼，滅擯有三種，一是滅身，二是滅不同住，三是滅罰，這叫做三種滅擯。

『什麼是滅身？』

回答說：『滅作者，就是滅身。』

『什麼是滅不同住？』

『如果犯了罪不坦白，又不捨棄邪見，就叫做滅不同住。』

『什麼是滅罰？』

『你只要犯了罪自然就會受到懲罰，這就是滅罰。這位慈地（Cidi）比丘尼，在三種滅擯中自己得到了滅身。』佛告訴眾比丘：『你們滅擯慈地（Cidi）比丘尼。』

法師說：『這位慈地（Cidi）比丘尼身清凈，被人教唆才做出這樣的誹謗，教唆的人應該被滅擯。為什麼世尊要教令滅擯慈地（Cidi）比丘尼呢？』

『是因為她誹謗的緣故而擯棄，還是因為她犯罪的緣故而擯棄？如果因為她有罪而擯棄，那麼沓婆摩羅子（Dabba Mallaputta）也應該有罪；如果因為她誹謗的緣故而擯棄，那麼沓婆（Dabba）沒有罪。在律本中說，如果比丘用沒有根據的波羅夷法（Parajika）誹謗比丘，會得到僧伽婆尸沙（Sanghavasesa）罪。如果比丘用沒有根據的波羅夷（Parajika）誹謗比丘尼，會得到突吉羅（Dukkata）罪。比丘尼誹謗比丘也是這樣。如果這樣，慈地（Cidi）比丘尼得到突吉羅（Dukkata）罪，因為妄語而得到波夜提（Pacittiya）罪。』

法師說：『用沒有根據的波羅夷（Parajika）誹謗比丘，得到僧伽婆尸沙（Sanghavasesa）罪，沒有波夜提（Pacittiya）罪。慈地（Cidi）比丘尼犯突吉羅（Dukkata）罪，也沒有波夜提（Pacittiya）罪，所以擯遣慈地（Cidi）比丘尼，是因為她自己說自己犯罪的緣故。』於是世尊從座位上起身進入房間，眾比丘就教慈地（Cidi）比丘尼脫下法服，找來白色的衣服給她穿上，驅趕她出去。慈地（Cidi）比丘，看到慈地（Cidi）比丘尼被擯棄，對眾僧說：『我因為嗔恨的緣故，教唆比丘尼誹謗，這是我的罪過，不要擯棄慈地（Cidi）比丘尼。』

【English Translation】 English version: 'Even in dreams, I would not do such a thing.' The expulsion of a Bhikkhuni (Buddhist nun) has three forms: first, expulsion of the body; second, expulsion from communal living; and third, expulsion as punishment. These are called the three expulsions.

'What is expulsion of the body?'

The answer is: 'Expelling the perpetrator is expulsion of the body.'

'What is expulsion from communal living?'

'If one commits an offense and does not confess, and does not abandon wrong views, it is called expulsion from communal living.'

'What is expulsion as punishment?'

'As long as you commit a crime, you will naturally be punished; this is expulsion as punishment. This Bhikkhuni (Buddhist nun) Cidi (慈地), among the three expulsions, has brought about her own expulsion of the body.' The Buddha told the Bhikkhus (Buddhist monks): 'You should expel the Bhikkhuni (Buddhist nun) Cidi (慈地).'

The Dharma master said: 'This Bhikkhuni (Buddhist nun) Cidi (慈地) is pure in body, and she was taught by someone to make such a slander; the one who taught her should be expelled. Why did the World-Honored One (世尊) teach to expel the Bhikkhuni (Buddhist nun) Cidi (慈地)?'

'Is she being expelled because of her slander, or because of her crime? If she is being expelled because of her crime, then Dabba Mallaputta (沓婆摩羅子) should also be guilty; if she is being expelled because of her slander, then Dabba (沓婆) is not guilty. In the Vinaya (律) texts, it is said that if a Bhikkhu (Buddhist monk) slanders another Bhikkhu (Buddhist monk) with an unfounded Parajika (波羅夷) offense, he incurs a Sanghavasesa (僧伽婆尸沙) offense. If a Bhikkhu (Buddhist monk) slanders a Bhikkhuni (Buddhist nun) with an unfounded Parajika (波羅夷) offense, he incurs a Dukkata (突吉羅) offense. The same applies if a Bhikkhuni (Buddhist nun) slanders a Bhikkhu (Buddhist monk). If that is the case, Bhikkhuni (Buddhist nun) Cidi (慈地) incurs a Dukkata (突吉羅) offense, and a Pacittiya (波夜提) offense for lying.'

The Dharma master said: 'Slandering a Bhikkhu (Buddhist monk) with an unfounded Parajika (波羅夷) offense incurs a Sanghavasesa (僧伽婆尸沙) offense, but not a Pacittiya (波夜提) offense. Bhikkhuni (Buddhist nun) Cidi (慈地) committed a Dukkata (突吉羅) offense, but not a Pacittiya (波夜提) offense. Therefore, Bhikkhuni (Buddhist nun) Cidi (慈地) is being expelled because she herself said she committed a crime.' Thereupon, the World-Honored One (世尊) rose from his seat and entered his chamber. The Bhikkhus (Buddhist monks) then instructed Bhikkhuni (Buddhist nun) Cidi (慈地) to take off her monastic robes, found white clothes for her to wear, and drove her out. The Bhikkhu (Buddhist monk) Cidi (慈地), seeing Bhikkhuni (Buddhist nun) Cidi (慈地) being expelled, said to the Sangha (僧): 'Because of my anger, I taught the Bhikkhuni (Buddhist nun) to slander; this is my fault, do not expel Bhikkhuni (Buddhist nun) Cidi (慈地).'

』瞋者，轉善心也。不喜者，因瞋故失喜心，是不喜亦言心垢。無根波羅夷法者，此無實波羅夷。謗者，於此處不見不聞不疑。不見者，不自以肉眼見，亦不自以天眼見。不聞者，不從人聞。不疑者，不以心疑。有見疑者，有比丘于村外入草中便曲，有女人亦入草中，比丘先從草出，女人復從此草出，比丘女人各不相知。有傍比丘見已，即便生疑心，自念言：『此兩人豈無非法意耶？』是名見疑。聞疑者，聞比丘與女人闇中語聲，因此生疑，是名聞疑。疑疑者，有男子女人，將飲食入寺，觀看遊戲去已，余殘飲食處所狼藉不凈，未得掃除。明日朝旦有客比丘，來入寺中，見此處所即生疑心，復至舊比丘身有香氣，更復疑言：『當是昨夜，此比丘與女人飲食，共作非法淫慾也。』是名疑疑。慈地比丘不見不聞不疑，而生誹謗，是名無根波羅夷法謗。謗者，欲使彼比丘于清凈法退墮，若言汝得波羅夷罪、得僧伽婆尸沙，若教人謗，語語悉僧伽婆尸沙。若遣書如此使書無罪。謗者，有四種：一者戒謗，二者威儀謗，三者邪見謗，四者惡活謗。」

問曰：「何謂戒謗？」

答曰：「四波羅夷法、十三僧伽婆尸沙，若以一一謗，是名戒謗。餘二不定、尼薩耆、九十眾學，悉是威儀謗。邪見謗者，汝言是身有吾有我，

【現代漢語翻譯】現代漢語譯本嗔，是轉變善心的意思。不喜，是因為嗔恨的緣故失去了喜悅的心，所以說不喜也是一種心垢。無根波羅夷法，是指沒有事實根據的波羅夷罪。誹謗，是指對於此處的事情沒有親眼看見、親耳聽見、或者心存懷疑。沒有親眼看見，不是自己用肉眼看見，也不是用天眼看見。沒有親耳聽見，不是從別人那裡聽來的。沒有心存懷疑，不是用心去懷疑。有看見而懷疑的，例如有比丘在村外進入草叢中蹲下，有女人也進入草叢中，比丘先從草叢出來，女人也從草叢出來，比丘和女人互不相識。有其他的比丘看見后，就產生了懷疑心，心裡想：『這兩個人難道沒有非法的意圖嗎？』這叫做看見而懷疑。聽見而懷疑的，例如聽見比丘和女人在黑暗中說話的聲音，因此產生懷疑，這叫做聽見而懷疑。懷疑而懷疑的，例如有男子女人，將飲食帶入寺廟，觀看遊玩后離開，剩下的殘餘飲食散亂不乾淨，沒有及時打掃乾淨。第二天早晨有客居的比丘，來到寺廟中，看見這個地方就產生了懷疑心，又聞到舊比丘身上有香氣，更加懷疑說：『大概是昨天晚上，這個比丘和女人一起飲食，做了非法的淫慾之事。』這叫做懷疑而懷疑。具有慈心的比丘沒有親眼看見、親耳聽見、或者心存懷疑，卻進行誹謗，這叫做無根波羅夷法誹謗。誹謗，是想要使那個比丘在清凈的佛法中退墮，如果說你犯了波羅夷罪、犯了僧伽婆尸沙罪，如果教唆別人誹謗，每一句話都構成僧伽婆尸沙罪。如果派人寫信，那麼寫信的人沒有罪。誹謗，有四種：第一種是戒律誹謗，第二種是威儀誹謗，第三種是邪見誹謗，第四種是惡活誹謗。

問：『什麼是戒律誹謗？』

答：『四波羅夷法（斷頭罪）、十三僧伽婆尸沙（僧殘罪），如果用其中任何一條來誹謗，這叫做戒律誹謗。其餘的二不定法（不決定罪）、尼薩耆波逸提（捨墮罪）、九十眾學法（應學戒），都屬於威儀誹謗。邪見誹謗，例如你說這個身體有我、有我的存在，』

【English Translation】 English version 'Anger is the transformation of a good heart. Displeasure arises from losing joy due to anger, hence displeasure is also considered a defilement of the mind. 'Rootless Pārājika' (defeat) refers to a Pārājika accusation without factual basis. Slander means not having seen, heard, or suspected something in this matter. 'Not seen' means not seen with one's own physical eyes, nor with one's divine eye. 'Not heard' means not heard from others. 'Not suspected' means not suspected in one's mind. 'Suspecting based on seeing' refers to a situation where a Bhikkhu (monk) squats in the grass outside a village, and a woman also enters the grass. The Bhikkhu exits the grass first, and the woman exits afterward, without them acknowledging each other. Another Bhikkhu sees this and becomes suspicious, thinking, 'Could these two have unlawful intentions?' This is called 'suspecting based on seeing'. 'Suspecting based on hearing' refers to hearing the voices of a Bhikkhu and a woman speaking in the dark, and thus becoming suspicious. This is called 'suspecting based on hearing'. 'Suspecting based on suspicion' refers to a situation where a man and a woman bring food and drink into a monastery, watch games, and then leave, leaving the remaining food and drink scattered and unclean, not yet cleaned up. The next morning, a visiting Bhikkhu arrives at the monastery, sees this place, and becomes suspicious. He then smells a fragrance on the resident Bhikkhu and further suspects, 'Last night, this Bhikkhu ate and drank with a woman and engaged in unlawful sexual conduct.' This is called 'suspecting based on suspicion'. A Bhikkhu with a compassionate heart, without having seen, heard, or suspected anything, engages in slander. This is called 'rootless Pārājika slander'. Slander is intended to cause that Bhikkhu to fall away from the pure Dharma (teachings). If one says, 'You have committed a Pārājika offense, you have committed a Sanghādisesa (formal meeting) offense,' or if one instigates others to slander, each word constitutes a Sanghādisesa offense. If one sends a letter to this effect, the person writing the letter is without fault. Slander has four types: first, slander of precepts; second, slander of deportment; third, slander of wrong views; fourth, slander of evil livelihood.'

Question: 'What is slander of precepts?'

Answer: 'The four Pārājika laws (expulsion offenses), the thirteen Sanghādisesa laws (suspension offenses), if one slanders with any one of these, it is called slander of precepts. The remaining two Aniyata (undetermined offenses), Nissaggiya Pācittiya (forfeiture offenses), and ninety Sekhiya (training rules) all belong to slander of deportment. Slander of wrong views, for example, you say that this body has a self, has an 'I' (ego),'

是名邪見謗。惡活謗者，汝以因持戒覓利養，是名惡活謗。復有四種謗：一者現處，二者現罪，三者不同住，四者不共法事。現處者，汝與女人共行淫事，是名現處。現罪者，汝得重罪，是名現罪。不同住者，我不與汝共住一處，是名不同住。不共法事者，布薩說戒自恣一切羯磨不同，是名不共法事。若言汝犯重罪，非沙門非釋種子，如是之語得罪。若被謗者言：『汝何不禮我？』答言：『汝非沙門非釋種子。』若如是答者僧伽婆尸沙。若言法師自知，何假我言，如是語未犯罪。」

法師曰：「謗者被謗者后當廣說。謗者共至僧前白僧言：『愿諸大德，為我等歡喜判此事，我等亦歡喜奉行。』眾僧應為判此事。若言：『眾僧為我判此事莫停，若是者我當受持，若不是者我不受。』若作如是語者，眾僧語謗者言：『汝且禮佛為其說法，后當爲汝判此事。』若遷延至冥，罪人語眾僧言：『日既冥，我且還所住。』眾僧答言善，得穌息已，明朝復來僧中求判此事，眾僧答言：『且還去。』如是至三。如是滿三已，心軟折伏，僧應取此事為判。雖滿三請，心猶剛強言語粗強，眾僧語言：『此處少律師，不得為汝判此事，汝可往余寺求判。』眾僧問言：『汝已求僧未？』答言：『已求僧，教我來此。』眾僧言：『若如是者

【現代漢語翻譯】現代漢語譯本：這被稱為邪見誹謗。惡活誹謗是指，你因為持戒而尋求利益供養，這被稱為惡活誹謗。還有四種誹謗：一是現處，二是現罪，三是不同住，四是不共法事。現處是指，你與女人一起行淫事，這被稱為現處。現罪是指，你犯了重罪，這被稱為現罪。不同住是指，我不與你住在同一個地方，這被稱為不同住。不共法事是指，布薩（Uposatha，每半月舉行的誦戒儀式）、說戒、自恣（Pravāraṇa，雨季安居結束時的儀式）以及一切羯磨（Karma，僧團事務）都不同，這被稱為不共法事。如果說你犯了重罪，不是沙門（Śrāmaṇa，出家修行者），不是釋迦（Śākya，釋迦族）的後裔，這樣的話是有罪的。如果被誹謗者說：『你為什麼不禮拜我？』回答說：『你不是沙門，不是釋迦的後裔。』如果這樣回答，就犯了僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。如果說法師自己知道，何必我說，這樣說就沒有犯罪。

法師說：『誹謗者和被誹謗者之後會詳細說明。誹謗者一起到僧團面前稟告僧團說：『希望各位大德，爲了我們高興地判決這件事，我們也高興地奉行。』眾僧應該為他們判決這件事。如果說：『眾僧為我判決這件事不要停止，如果是這樣我就接受，如果不是這樣我就不接受。』如果說這樣的話，眾僧告訴誹謗者說：『你先禮佛，為他說法，之後再為你判決這件事。』如果拖延到天黑，罪人告訴眾僧說：『天已經黑了，我先回住處。』眾僧回答說好，得到休息后，明天早上再來僧團請求判決這件事，眾僧回答說：『先回去吧。』這樣重複三次。這樣滿了三次之後，心軟折服，僧團應該受理這件事進行判決。即使滿了三次請求，心仍然剛強，言語粗暴，眾僧就說：『這裡缺少律師，不能為你判決這件事，你可以去其他寺廟請求判決。』眾僧問：『你已經請求過僧團了嗎？』回答說：『已經請求過僧團，他們讓我來這裡。』眾僧說：『如果這樣的話』

【English Translation】 English version: This is called slanderous wrong view. Slanderous evil livelihood means that you seek profit and support by upholding the precepts, which is called slanderous evil livelihood. There are also four types of slander: first, present place; second, present offense; third, not dwelling together; and fourth, not sharing Dharma affairs. Present place means that you engage in sexual acts with a woman, which is called present place. Present offense means that you have committed a serious offense, which is called present offense. Not dwelling together means that I do not live with you in the same place, which is called not dwelling together. Not sharing Dharma affairs means that the Uposatha (誦戒儀式, fortnightly recitation ceremony), recitation of precepts, Pravāraṇa (雨季安居結束時的儀式, end of rainy season retreat ceremony), and all Karma (僧團事務, monastic affairs) are not shared, which is called not sharing Dharma affairs. If it is said that you have committed a serious offense, are not a Śrāmaṇa (出家修行者, renunciate), and are not a descendant of the Śākya (釋迦族, Shakya clan), such words are sinful. If the slandered person says, 'Why don't you bow to me?' and the answer is, 'You are not a Śrāmaṇa and not a descendant of the Śākya,' then answering in this way constitutes a Saṃghāvaśeṣa (僅次於波羅夷的重罪, offense requiring initial and subsequent meetings of the Sangha). If the Dharma master knows it himself, why should I say it? Saying so is not an offense.

The Dharma master said, 'The slanderer and the slandered will be explained in detail later. The slanderers should go together to the Sangha and report to the Sangha, saying, 'May the venerable ones be pleased to judge this matter for us, and we will gladly abide by it.' The Sangha should judge this matter for them. If they say, 'The Sangha should judge this matter for me without delay; if it is so, I will accept it; if it is not so, I will not accept it,' if they say such words, the Sangha should tell the slanderers, 'You should first pay homage to the Buddha and explain the Dharma to him, and then we will judge this matter for you.' If it is delayed until dark, the guilty person tells the Sangha, 'It is already dark, I will return to my dwelling first.' The Sangha answers, 'Good,' and after resting, they should come to the Sangha again in the morning to request a judgment on this matter. The Sangha answers, 'Go back first.' This is repeated three times. After these three requests are fulfilled, if their hearts soften and they are subdued, the Sangha should accept this matter for judgment. Even if three requests are fulfilled, if their hearts are still stubborn and their words are rude, the Sangha will say, 'There are few Vinaya masters here, and we cannot judge this matter for you. You can go to another monastery to request a judgment.' The Sangha asks, 'Have you already requested the Sangha?' They answer, 'I have already requested the Sangha, and they told me to come here.' The Sangha says, 'If that is the case'

，此處亦無律師，可余寺更覓。』如是次第求覓不得，心軟折伏還歸本處，白眾僧言：『我等諸處覓求僧，無人判，愿大德為我等判此事，我等歡喜奉行。』眾僧應依法為判。眾僧問被謗者言：『汝有此事不？』眾僧應作白羯磨和合滅此斗諍事，若無慚愧者謗有慚愧者，被謗者有智慧，謗者無智慧。若來僧撤，應窮詰此事，此比丘癡頑答對謬僻，僧語言：『汝無知不解，何以謗人？汝應共和合還去，莫舉此事。』若謗者有智慧，以見聞疑罪于僧前能答，眾僧應問被謗者。若有罪者眾僧應為治，若無罪者僧應答言：『汝各自還去。』若有慚愧者謗無慚愧者，謗者癡。若來撤僧，僧應方便問謗者言：『汝以何謗？以戒謗？以威儀謗？』」

法師曰：「何以有慚愧者教，無慚愧者不教，眾僧便隨愛瞋怖癡？」

答曰：「不然。何以故？為欲折伏無慚愧人故，有慚愧者得安樂住故；若教無慚愧人，得勢力增長惡法故，有慚愧者無勢力，不得安樂住故，是故僧不教無慚愧人。若謗者被謗者俱有慚愧，眾僧應懦軟為說法教化言：『汝若有相觸犯，更相懺謝，汝等各還和合共住。』若相謗事，眾僧乃至滿三教化和合，猶不肯罷，眾僧應依法為判。」

法師問曰：「謗法若為初中后？」

答曰：「先作求聽，

【現代漢語翻譯】現代漢語譯本：『這裡也沒有律師，可以去其他寺廟尋找。』像這樣依次尋找卻沒有找到，（他們）心軟屈服，回到原來的地方，告訴眾僧說：『我們到處尋找僧人，沒有人能判斷，希望大德為我們判斷此事，我們歡喜地遵照執行。』眾僧應當依法進行判斷。眾僧問被誹謗者說：『你是否有這件事？』眾僧應當作白羯磨（一種僧團儀式）來和合平息這場爭鬥。如果無慚愧的人誹謗有慚愧的人，被誹謗者有智慧，誹謗者沒有智慧。如果有其他寺廟的僧人來干預，應當徹底查問此事。如果這個比丘愚癡頑固，回答謬誤偏頗，眾僧就說：『你無知不解，為何誹謗他人？你應該和合回去，不要再提起此事。』如果誹謗者有智慧，能根據見聞疑點在僧眾面前回答，眾僧應當詢問被誹謗者。如果被誹謗者有罪，眾僧應當依法懲治；如果無罪，僧眾應當回答說：『你們各自回去吧。』如果有慚愧的人誹謗無慚愧的人，誹謗者是愚癡的。如果有其他寺廟的僧人來干預，僧眾應當方便地詢問誹謗者說：『你用什麼來誹謗？用戒律誹謗？用威儀誹謗？』法師問道：『為什麼有慚愧的人要教導，無慚愧的人不教導，難道眾僧會隨著愛、嗔、怖、癡而行事嗎？』回答說：『不是這樣的。為什麼呢？爲了折伏無慚愧的人，讓有慚愧的人能夠安樂地居住；如果教導無慚愧的人，會讓他們勢力增長，惡法滋生，而有慚愧的人沒有勢力，不能安樂地居住，所以僧眾不教導無慚愧的人。如果誹謗者和被誹謗者都有慚愧心，眾僧應當溫和地為他們說法教化說：『如果你們有互相觸犯的地方，互相懺悔謝罪，你們各自和好，共同居住。』如果互相誹謗的事情，眾僧乃至三次教化和合，仍然不肯罷休，眾僧應當依法進行判斷。』法師問道：『誹謗佛法的（行為）開始、中間、後來是什麼樣的？』回答說：『先要請求允許，』

【English Translation】 English version: 'Here there are no lawyers either; you can seek them in other monasteries.' Having sought in this manner successively without success, (they) softened and submitted, returning to their original place and telling the Sangha (community of monks) : 'We have sought monks everywhere, but no one can judge. We hope that the venerable ones will judge this matter for us, and we will gladly follow (the judgment).' The Sangha should judge according to the Dharma (Buddhist teachings). The Sangha should ask the slandered person: 'Do you have this matter?' The Sangha should perform a white karma (a type of Sangha ritual) to reconcile and quell this dispute. If a shameless person slanders a shamefaced person, the slandered person has wisdom, and the slanderer has no wisdom. If monks from other monasteries intervene, this matter should be thoroughly investigated. If this Bhikshu (monk) is foolish and stubborn, and his answers are erroneous and biased, the Sangha should say: 'You are ignorant and do not understand; why do you slander others? You should reconcile and return, and not mention this matter again.' If the slanderer has wisdom and can answer before the Sangha based on what he has seen, heard, or suspected, the Sangha should ask the slandered person. If the slandered person is guilty, the Sangha should punish him according to the Dharma; if he is not guilty, the Sangha should answer: 'You should each return.' If a shamefaced person slanders a shameless person, the slanderer is foolish. If monks from other monasteries intervene, the Sangha should conveniently ask the slanderer: 'What do you use to slander? Do you slander with precepts (śīla)? Do you slander with deportment (īryāpatha)?' The Dharma Master (Dharmācārya) asked: 'Why are the shamefaced taught, and the shameless not taught? Does the Sangha then act according to love (rāga), hatred (dveṣa), fear (bhaya), and delusion (moha)?' The answer is: 'It is not so. Why? It is to subdue the shameless, so that the shamefaced can dwell in peace. If the shameless are taught, they will gain power and increase evil dharmas (teachings), while the shamefaced will have no power and will not be able to dwell in peace. Therefore, the Sangha does not teach the shameless. If both the slanderer and the slandered are shamefaced, the Sangha should gently teach and transform them, saying: 'If you have offended each other, repent and apologize to each other. You should each reconcile and dwell together.' If the matter of slander persists, and the Sangha teaches and reconciles them even three times without success, the Sangha should judge according to the Dharma.' The Dharma Master asked: 'What is the beginning, middle, and end of slandering the Dharma?' The answer is: 'First, one must ask for permission,'

是為初，若撤僧，是為中，若有罪無罪僧為滅，是為后。」

問曰：「謗法有幾根、有幾地？」

答曰：「謗有二根、三處、五地。」

「何謂二根？」

「有根法謗、無根法謗，是名二根。」

「何謂三處？」「見、聞、疑，是名三處。」

「何謂五地？」

「一者時，二者真實不虛，三者無瞋以憐愍心，四者有義，五者不隨愛怖，是名五地。若問若不問者，以無根波羅夷法謗已，若眾僧問，若二三人乃至一人，若於僧前自說成罪，得僧伽婆尸沙。」

法師曰：「諍有四諍，相言為初。」

「諍有何義？」

「證罪為諍此事，是名為諍。」

「此相言諍，為善、為不善、為無記耶？」

答曰：「亦善亦不善亦無記。云何善？云何不善？善者用法論，是名善。用非法論者，是名不善。不以法不以非法論者，是名無記。」

法師曰：「餘三諍后當解說。若言：『汝沙彌、汝優婆塞，汝外道、汝尼揵陀，汝黃門、汝二根人，汝畜生，汝殺父、汝殺母、汝殺阿羅漢、汝破和合僧、汝出佛身血。』如是為初，得僧伽婆尸沙。狐疑者，于見聞狐疑，疑者二心也，亦言忘前事某時某日。」

法師曰：「余文句易可解耳。若比丘以無根波羅

【現代漢語翻譯】現代漢語譯本：『如果一開始就撤掉僧眾，這是開始；如果在中間撤掉僧眾，這是中間；如果因為有罪或無罪而滅除僧眾，這是結束。』

問：『誹謗佛法有幾個根源、有幾個立足點？』

答：『誹謗有二個根源、三個處所、五個立足點。』

『什麼叫做二個根源？』

『有根據的誹謗佛法、沒有根據的誹謗佛法，這叫做二個根源。』

『什麼叫做三個處所？』

『見、聞、疑，這叫做三個處所。』

『什麼叫做五個立足點？』

『一是時機，二是真實不虛，三是沒有嗔恨以憐憫心，四是有道理，五是不隨從愛慾和恐懼，這叫做五個立足點。如果問或不問，以沒有根據的波羅夷法（Pārājika，斷頭罪）誹謗之後，如果眾僧詢問，或者二三人乃至一人詢問，如果在僧眾面前自己說出罪行，會得到僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。』

法師說：『諍論有四種諍論，互相指責是開始。』

『諍論有什麼意義？』

『證實罪行為諍論這件事，這叫做諍論。』

『這種互相指責的諍論，是善、是不善、還是無記（既非善也非不善）？』

答：『也是善，也是不善，也是無記。怎麼樣是善？怎麼樣是不善？用佛法來辯論，這叫做善。用不符合佛法的道理來辯論，這叫做不善。不用佛法也不用不符合佛法的道理來辯論，這叫做無記。』

法師說：『其餘三種諍論以後再解釋。如果說：『你是沙彌（Śrāmaṇera，小沙彌），你是優婆塞（Upāsaka，在家男居士），你是外道，你是尼揵陀（Nirgrantha，耆那教徒），你是黃門（閹人），你是二根人（雙性人），你是畜生，你殺了父親，你殺了母親，你殺了阿羅漢（Arhat，阿羅漢），你破壞了僧團的和合，你使佛陀流血。』像這樣一開始，會得到僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。狐疑的人，對於見聞產生狐疑，疑就是二心，也說是忘記了以前某時某日的事情。』

法師說：『其餘的文句很容易理解。如果比丘以沒有根據的波羅夷（Pārājika，斷頭罪）』

English version: 『If the Saṃgha is withdrawn at the beginning, that is the beginning; if the Saṃgha is withdrawn in the middle, that is the middle; if the Saṃgha is destroyed because of guilt or innocence, that is the end.』

Question: 『How many roots and how many grounds are there for slandering the Dharma?』

Answer: 『There are two roots, three places, and five grounds for slander.』

『What are the two roots?』

『Slandering the Dharma with a basis and slandering the Dharma without a basis, these are called the two roots.』

『What are the three places?』

『Seeing, hearing, and doubting, these are called the three places.』

『What are the five grounds?』

『First, the time; second, being true and not false; third, being without anger and with a compassionate mind; fourth, being reasonable; fifth, not following love and fear, these are called the five grounds. Whether asked or not asked, after slandering with a baseless Pārājika (Pārājika, expulsion offense), if the Saṃgha asks, or two or three people, or even one person asks, if one confesses the offense in front of the Saṃgha, one incurs a Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense).』

The Dharma master said: 『There are four kinds of disputes, mutual accusation is the beginning.』

『What is the meaning of dispute?』

『To prove the offense is the matter of dispute, this is called dispute.』

『Is this mutual accusation dispute good, not good, or neutral (neither good nor bad)?』

Answer: 『It is also good, also not good, also neutral. How is it good? How is it not good? To debate using the Dharma, this is called good. To debate using what is not in accordance with the Dharma, this is called not good. To debate neither using the Dharma nor what is not in accordance with the Dharma, this is called neutral.』

The Dharma master said: 『The remaining three disputes will be explained later. If one says: 『You are a Śrāmaṇera (Śrāmaṇera, novice monk), you are a Upāsaka (Upāsaka, lay male devotee), you are a heretic, you are a Nirgrantha (Nirgrantha, Jain), you are a eunuch, you are a hermaphrodite, you are an animal, you killed your father, you killed your mother, you killed an Arhat (Arhat, enlightened being), you broke the harmony of the Saṃgha, you drew blood from the Buddha』s body.』 Like this at the beginning, one incurs a Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense). One who is doubtful, is doubtful about what is seen and heard, doubt is of two minds, and also means forgetting what happened at a certain time on a certain day.』

The Dharma master said: 『The remaining sentences are easy to understand. If a Bhikṣu slanders with a baseless Pārājika (Pārājika, expulsion offense)』

【English Translation】 English version: 'If the Sangha is withdrawn at the beginning, that is the beginning; if the Sangha is withdrawn in the middle, that is the middle; if the Sangha is destroyed because of guilt or innocence, that is the end.'

Question: 'How many roots and how many grounds are there for slandering the Dharma?'

Answer: 'There are two roots, three places, and five grounds for slander.'

'What are the two roots?'

'Slandering the Dharma with a basis and slandering the Dharma without a basis, these are called the two roots.'

'What are the three places?'

'Seeing, hearing, and doubting, these are called the three places.'

'What are the five grounds?'

'First, the time; second, being true and not false; third, being without anger and with a compassionate mind; fourth, being reasonable; fifth, not following love and fear, these are called the five grounds. Whether asked or not asked, after slandering with a baseless Parajika (Pārājika, expulsion offense), if the Sangha asks, or two or three people, or even one person asks, if one confesses the offense in front of the Sangha, one incurs a Samghavasesa (Saṃghāvaśeṣa, formal meeting offense).'

The Dharma master said: 'There are four kinds of disputes, mutual accusation is the beginning.'

'What is the meaning of dispute?'

'To prove the offense is the matter of dispute, this is called dispute.'

'Is this mutual accusation dispute good, not good, or neutral (neither good nor bad)?'

Answer: 'It is also good, also not good, also neutral. How is it good? How is it not good? To debate using the Dharma, this is called good. To debate using what is not in accordance with the Dharma, this is called not good. To debate neither using the Dharma nor what is not in accordance with the Dharma, this is called neutral.'

The Dharma master said: 'The remaining three disputes will be explained later. If one says: 'You are a Sramanera (Śrāmaṇera, novice monk), you are a Upasaka (Upāsaka, lay male devotee), you are a heretic, you are a Nirgrantha (Nirgrantha, Jain), you are a eunuch, you are a hermaphrodite, you are an animal, you killed your father, you killed your mother, you killed an Arhat (Arhat, enlightened being), you broke the harmony of the Sangha, you drew blood from the Buddha』s body.' Like this at the beginning, one incurs a Samghavasesa (Saṃghāvaśeṣa, formal meeting offense). One who is doubtful, is doubtful about what is seen and heard, doubt is of two minds, and also means forgetting what happened at a certain time on a certain day.'

The Dharma master said: 'The remaining sentences are easy to understand. If a Bhiksu slanders with a baseless Parajika (Pārājika, expulsion offense)'

夷法謗，僧伽婆尸沙；僧伽婆尸沙法謗，波夜提；以威儀法謗，突吉羅。若以瞋故不現前謗，波夜提。若以威儀法不現前謗，突吉羅。無罪者，最初未制戒、顛狂、心亂、痛惱所纏不犯。此戒從身心中起，是故律本中說，身業口意業性罪。謗戒廣說竟。

「爾時佛住王舍城，于竹林迦蘭陀園中，慈地比丘從耆阇崛山下，見一羊行淫。慈地比丘語諸伴言：『我等取羖羊名沓婆摩羅子，取母羊為慈地比丘尼。』諸比丘答言：『善哉，我今以此法謗沓婆摩羅子，無不為此敗。』歡喜共去往到僧所，而白僧言：『我等見沓婆摩羅子，與慈地比丘尼共作淫事。』眾僧聞慈地比丘語已，即集眾僧共判此事。眾僧問慈地比丘：『汝定何處，見沓婆摩羅子與慈地比丘尼共作淫事？』答言：『我等從耆阇崛山下，入聚落乞食，道中逢見沓婆摩羅子與慈地比丘尼共語調戲。』眾僧問沓婆摩羅子言：『此時汝在何處？』沓婆答言：『在竹林精舍。』『汝何所作？』答眾僧言：『為眾僧分佈飲食。』『誰知見汝？』答言：『眾僧知見。』問者，作白羯磨問眾僧：『某時某時，定見沓婆為眾僧分佈飲食不？』眾僧答言：『實見為僧分食。』眾僧復問慈地比丘：『汝語不相應，當是方便非真實也。』眾僧如是三問已，慈地比丘答言：『如是實

【現代漢語翻譯】現代漢語譯本：以不符合佛法的方式誹謗，犯僧伽婆尸沙（Sanghavasesa，僧團殘罪）；以僧伽婆尸沙罪名誹謗，犯波夜提（Payattika，墮罪）；以威儀方面的過失誹謗，犯突吉羅（Dukkata，惡作罪）。如果因為嗔恨而背後誹謗，犯波夜提罪。如果因為威儀方面的過失而背後誹謗，犯突吉羅罪。以下情況無罪：最初未制定戒律時、精神錯亂、心神不定、被痛苦煩惱所纏繞時不犯。此戒律從身、口、意三方面產生，因此在律本中說，是身業、口業、意業的自性罪。誹謗戒的廣泛解釋完畢。

當時，佛陀住在王舍城（Rajagrha），在竹林迦蘭陀園（Venuvana-Kalandaka）中。慈地比丘（Cittabhumi Bhikkhu）從耆阇崛山（Grdhrakuta）下山，看見一隻羊在交配。慈地比丘對同伴們說：『我們把公羊叫做沓婆摩羅子（Dabbamallaputta），把母羊叫做慈地比丘尼。』眾比丘回答說：『好啊，我們現在用這件事來誹謗沓婆摩羅子，沒有不因此而失敗的。』他們歡喜地一同前往僧團處，稟告僧團說：『我們看見沓婆摩羅子與慈地比丘尼一起行淫事。』眾僧聽了慈地比丘的話后，立即召集僧眾共同審判此事。眾僧問慈地比丘：『你確定在什麼地方，看見沓婆摩羅子與慈地比丘尼一起行淫事？』回答說：『我們從耆阇崛山下山，進入村落乞食，途中看見沓婆摩羅子與慈地比丘尼互相交談調戲。』眾僧問沓婆摩羅子說：『當時你在哪裡？』沓婆回答說：『在竹林精舍（Venuvana）。』『你在做什麼？』回答眾僧說：『為眾僧分發飲食。』『誰看見你？』回答說：『眾僧都看見。』提問者，作白羯磨（Jnapti-karma，表決）詢問眾僧：『在某時某刻，確實看見沓婆為眾僧分發飲食嗎？』眾僧回答說：『確實看見他為僧眾分發食物。』眾僧又問慈地比丘：『你的話不符合事實，應該是方便之說而非真實情況。』眾僧這樣三次詢問后，慈地比丘回答說：『確實如此。』

【English Translation】 English version: To slander by means of an unlawful act is a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha); to slander by means of a Sanghavasesa offense is a Payattika (Payattika, an offense entailing expiation); to slander by means of an offense against proper conduct is a Dukkata (Dukkata, an offense of wrong-doing). If one slanders behind someone's back out of anger, it is a Payattika offense. If one slanders behind someone's back by means of an offense against proper conduct, it is a Dukkata offense. There is no offense for one who is initially uninstructed, insane, mentally disturbed, or afflicted by pain and suffering. This precept arises from body, speech, and mind; therefore, it is said in the Vinaya text that it is a sin by nature of bodily action, verbal action, and mental action. The extensive explanation of the precept against slander is complete.

At that time, the Buddha was residing in Rajagrha (Rajagrha), in the Venuvana-Kalandaka (Venuvana-Kalandaka, the Bamboo Grove) Garden. The Bhikkhu Cittabhumi (Cittabhumi Bhikkhu) descended from Grdhrakuta (Grdhrakuta, Vulture Peak) Mountain and saw a sheep copulating. The Bhikkhu Cittabhumi said to his companions, 'Let us call the ram Dabbamallaputta (Dabbamallaputta) and the ewe Bhikkhuni Cittabhumi.' The Bhikkhus replied, 'Good, we will now slander Dabbamallaputta with this matter; there is no way he will not be defeated by this.' They joyfully went together to the Sangha and reported to the Sangha, 'We saw Dabbamallaputta engaging in sexual intercourse with Bhikkhuni Cittabhumi.' Upon hearing the words of Bhikkhu Cittabhumi, the Sangha immediately convened a meeting to judge the matter. The Sangha asked Bhikkhu Cittabhumi, 'Where exactly did you see Dabbamallaputta engaging in sexual intercourse with Bhikkhuni Cittabhumi?' He replied, 'We descended from Grdhrakuta Mountain and entered the village to beg for alms. On the way, we saw Dabbamallaputta talking and flirting with Bhikkhuni Cittabhumi.' The Sangha asked Dabbamallaputta, 'Where were you at that time?' Dabba replied, 'In the Venuvana (Venuvana, Bamboo Grove) Monastery.' 'What were you doing?' He replied to the Sangha, 'Distributing food to the Sangha.' 'Who saw you?' He replied, 'The Sangha saw me.' The questioner performed a Jnapti-karma (Jnapti-karma, a formal act of declaration) asking the Sangha, 'At such and such a time, did you definitely see Dabba distributing food to the Sangha?' The Sangha replied, 'We indeed saw him distributing food to the Sangha.' The Sangha further asked Bhikkhu Cittabhumi, 'Your words do not correspond to the facts; it must be a matter of expediency rather than the truth.' After the Sangha asked him three times in this way, Bhikkhu Cittabhumi replied, 'It is indeed so.'

是方便。』眾僧訶責慈地比丘言：『云何以余分事與沓婆？』」

問曰：「云何余分？」

答言：「余分者，沓婆是人，羊是非人，以羊當沓婆處，是名余分。以母羊當慈地比丘尼，亦名余分。何以故？以事相似故。是故律本中說，若片若似片，次第文句易可解耳，不須廣說，是名余分。同種姓者，有一比丘，同剎利種出家，見彼剎利行淫，謗此剎利比丘言：『汝犯波羅夷。』眾僧問言：『汝實見此剎利行淫不？』答言：『實見。』語語僧伽婆尸沙。相名房舍見彼而謗此，犯不犯如前所說。無罪者，若實見犯、最初未制戒、顛狂、心亂、痛惱所纏不犯。第二謗句廣說竟。

「爾時佛住王舍城竹林精舍，此破和合僧戒中，於是提婆達多，往至拘迦利迦一吒無迦利騫陀毗耶子娑勿陀達多所，至已語諸長老言：『我等共破和合僧及如來威德。』破和合僧因緣，后騫陀迦中當說。善哉大德者，此是乞語也。愿一切比丘，盡形受在阿蘭若處住，此是受頭陀法。若比丘還聚落中住犯罪，愿佛為諸比丘如是結戒，餘四法亦如是。我等令人知者，佛不隨我等制，我等自行此法，令人知我等少欲知足，於是發大善心。佛聞調達乞五法欲破和合僧，佛念言：『此人為利養故，必墮地獄。』佛念言：『我若許調達五法者，

【現代漢語翻譯】現代漢語譯本『是方便。』眾僧呵責慈地比丘說：『為什麼把剩餘的份額給沓婆（Tabba，人名）？』

問：『什麼是剩餘的份額？』

答：『剩餘的份額是指，沓婆是人，羊不是人，用羊代替沓婆的位置，這叫做剩餘的份額。用母羊代替慈地比丘尼，也叫做剩餘的份額。為什麼呢？因為事情相似的緣故。所以律本中說，無論是片段還是類似片段，次第和文句容易理解，不需要多說，這就叫做剩餘的份額。』同種姓的情況是，有一個比丘，是剎帝利種姓出家，看見那個剎帝利行淫，就誹謗這個剎帝利比丘說：『你犯了波羅夷（Parajika，斷頭罪）。』眾僧問他說：『你真的看見這個剎帝利行淫了嗎？』回答說：『真的看見了。』這屬於語語僧伽婆尸沙（Sanghavasesa，僧殘罪）。相名房舍，看見別人而誹謗這個人，犯不犯戒如同前面所說。沒有罪的情況是，如果確實看見犯戒、最初沒有制定戒律、精神錯亂、心神不定、被痛苦煩惱所纏繞，就不算犯戒。第二種誹謗的情況廣說完畢。

『當時佛住在王舍城（Rajagrha）的竹林精舍（Venuvana Vihara）。在破和合僧的戒律中，提婆達多（Devadatta）於是前往拘迦利迦（Kokalika）、一吒無迦利騫陀毗耶子（Katyayaniputra）、娑勿陀達多（Samudradatta）那裡，到了之後對各位長老說：『我們一起破壞和合僧以及如來的威德。』破壞和合僧的因緣，後面在騫陀迦（Skandhaka）中會說到。』善哉大德，這是乞求的話語。『希望一切比丘，終身都住在阿蘭若（Aranya，寂靜處），』這是受持頭陀法（Dhuta，苦行）。如果比丘回到聚落中居住就犯戒，希望佛為各位比丘這樣制定戒律，其餘四法也是這樣。『我們讓人知道，佛不按照我們制定的去做，我們自己實行這種法，讓人知道我們少欲知足，』於是發起大善心。佛聽到提婆達多乞求五法想要破壞和合僧，佛心想：『這個人爲了利益供養的緣故，必定墮入地獄。』佛心想：『我如果允許提婆達多這五法，

【English Translation】 English version 『It is convenient.』 The Sangha rebuked the Bhikkhu Cīradaṇḍaka, saying: 『Why do you give the remaining portion to Tabba (a person's name)?』

Question: 『What is the remaining portion?』

Answer: 『The remaining portion means that Tabba is a human, and a sheep is not a human. Using a sheep in place of Tabba is called the remaining portion. Using a ewe in place of the Bhikkhuni Cīradaṇḍaka is also called the remaining portion. Why? Because the matters are similar. Therefore, it is said in the Vinaya text that whether it is a fragment or similar to a fragment, the order and wording are easy to understand, and there is no need to say more. This is called the remaining portion.』 In the case of those of the same lineage, there was a Bhikkhu, who was a Kshatriya by birth, who saw that Kshatriya engaging in sexual intercourse, and slandered this Kshatriya Bhikkhu, saying: 『You have committed a Parajika (defeat).』 The Sangha asked him: 『Did you really see this Kshatriya engaging in sexual intercourse?』 He replied: 『I really saw it.』 This belongs to the Sanghavasesa (formal meeting of the Sangha). The name of the dwelling, seeing another and slandering this one, whether or not an offense is committed is as previously stated. There is no offense if one actually sees the offense being committed, if the precept was not initially established, if one is insane, if one's mind is disturbed, or if one is afflicted by pain and suffering. The extensive explanation of the second case of slander is now complete.

『At that time, the Buddha was residing in the Bamboo Grove Monastery (Venuvana Vihara) in Rajagrha (Royal City). In the precept of splitting the Sangha, Devadatta (a person's name) then went to Kokalika (a person's name), Katyayaniputra (a person's name), and Samudradatta (a person's name), and upon arriving, said to the elders: 『Let us together destroy the harmony of the Sangha and the majesty of the Tathagata.』 The causes for splitting the Sangha will be discussed later in the Skandhaka (section of the Vinaya).』『Excellent, Great Virtue,』 this is a begging phrase. 『May all Bhikkhus, for the rest of their lives, reside in the Aranya (forest),』 this is to undertake the Dhuta (ascetic practices). If a Bhikkhu returns to live in a village, he commits an offense. May the Buddha establish such precepts for the Bhikkhus, and the other four practices as well. 『We let people know that the Buddha does not follow what we establish, we ourselves practice this Dharma, letting people know that we are content with little,』 and thus they generate great virtuous thoughts. The Buddha heard that Devadatta was requesting the five practices in order to split the Sangha, and the Buddha thought: 『This person, for the sake of gain and offerings, will surely fall into hell.』 The Buddha thought: 『If I were to allow Devadatta these five practices,

多有善男子出家，若受持此法，則于道有難。』是故律本中說，止止調達，勿建此法。若善男子，或在阿蘭若處或在聚落，隨心所樂各不障道。

「頭陀乞食、舍糞掃衣、半月樹下、不食魚肉。佛言：『除三疑不食。』云何三疑？一者見，二者聞，三者疑。云何見？見檀越為比丘殺。云何聞？聞檀越為比丘殺。云何疑？疑為比丘殺。若見疑者，云何見疑？比丘從阿蘭若處入聚落乞食，道逢見諸白衣入山行獵，明日聚落作大會，諸比丘于會得肉，心自念言：『昨日見諸檀越行獵，疑此肉當是為獵得也？』是名見疑，不得食。若檀越言：『我本為王及自為行獵，不為比丘，大德但食。』若如是者食無罪。聞疑者，比丘在阿蘭若處，聞聚落行獵設會。檀越請比丘食，比丘疑心，若食得罪。若檀越言：『我自為行獵，不為比丘。』若如是者食無罪，是名聞疑。若不見不聞不疑為比丘殺，如是食無罪，有見得食。云何有見得食？若見人屠殺，不為比丘，后若得肉食無罪，是名有見殺得食無罪。聞者，比丘自聞殺聲，不為比丘，比丘若得此肉，比丘得食無罪，是名聞。疑得食無罪，疑者，比丘入聚落乞食，見新肉疑不敢受，若檀越言：『不為比丘殺。』得食無罪，是名疑得食。若檀越為比丘殺，若不見不聞不疑，得食無罪。

【現代漢語翻譯】現代漢語譯本：『如果有很多善男子出家，如果他們受持這種法，那麼在修道上就會有困難。』因此，律本中說，『停止吧，提婆達多（Devadatta，佛陀的堂弟，試圖分裂僧團），不要建立這種法。』如果善男子，或在阿蘭若（Aranya，寂靜處，遠離人煙的修行場所）處，或在聚落（居住地），都可以隨心所欲，互不障礙修道。

『頭陀（Dhuta，苦行）乞食、捨棄糞掃衣（用丟棄的破布縫製的衣服）、半月在樹下居住、不吃魚肉。』佛說：『除去三種疑慮就可以吃。』什麼是三種疑慮？一是見，二是聞，三是疑。什麼是見？看見施主為比丘（Bhiksu，出家修行的男性佛教徒）殺生。什麼是聞？聽見施主為比丘殺生。什麼是疑？懷疑是為比丘殺生。如果看見或懷疑，怎麼算是看見懷疑？比丘從阿蘭若處進入聚落乞食，在路上看見一些俗人進山打獵，第二天聚落舉行盛大的宴會，眾比丘在宴會上得到肉食，心裡自己想：『昨天看見那些施主去打獵，懷疑這肉大概是打獵得來的吧？』這叫做見疑，不得食用。如果施主說：『我本來是為國王或者為自己打獵，不是為比丘，大德（對僧人的尊稱）請吃吧。』如果這樣，吃就沒有罪過。聞疑，比丘在阿蘭若處，聽見聚落打獵設宴。施主邀請比丘去吃飯，比丘心生疑慮，如果吃了就有罪過。如果施主說：『我是為自己打獵，不是為比丘。』如果這樣，吃就沒有罪過，這叫做聞疑。如果沒看見、沒聽見、不懷疑是為比丘殺生，這樣吃就沒有罪過，有看見也可以吃。怎麼算是有看見也可以吃？如果看見有人屠殺，但不是為比丘，之後如果得到肉食，吃就沒有罪過，這叫做有看見殺也可以吃而沒有罪過。聽見，比丘自己聽見殺生的聲音，但不是為比丘，比丘如果得到這肉，比丘可以吃而沒有罪過，這叫做聽見。懷疑也可以吃而沒有罪過，懷疑，比丘進入聚落乞食，看見新殺的肉，心生懷疑不敢接受，如果施主說：『不是為比丘殺的。』就可以吃而沒有罪過，這叫做懷疑也可以吃。如果施主為比丘殺生，如果沒看見、沒聽見、不懷疑，就可以吃而沒有罪過。

【English Translation】 English version: 'If many good men renounce the world, and if they uphold this Dharma, then there will be difficulties on the path.' Therefore, the Vinaya (rules of monastic discipline) says, 'Stop, Devadatta (Buddha's cousin who tried to create schism in the Sangha), do not establish this Dharma.' If good men, whether in Aranya (secluded place for practice) or in settlements, may each follow their own inclinations without obstructing the path of others.

'Ascetic (Dhuta) alms-begging, discarding rag robes (robes made from discarded rags), dwelling under a tree for half a month, not eating fish or meat.' The Buddha said, 'Except for three doubts, one may eat.' What are the three doubts? First, seeing; second, hearing; third, suspecting. What is seeing? Seeing a donor kill for a Bhiksu (Buddhist monk). What is hearing? Hearing a donor kill for a Bhiksu. What is suspecting? Suspecting that it was killed for a Bhiksu. If one sees or suspects, how is it seeing and suspecting? A Bhiksu enters a settlement from Aranya to beg for food, and on the way sees some laypeople entering the mountains to hunt. The next day, the settlement holds a grand feast, and the Bhiksus receive meat at the feast. In their hearts, they think, 'Yesterday I saw those donors go hunting, I suspect this meat was obtained from hunting?' This is called seeing and suspecting, and one may not eat it. If the donor says, 'I originally hunted for the king or for myself, not for the Bhiksu, Venerable One (term of respect for monks), please eat.' If so, there is no offense in eating. Hearing and suspecting, a Bhiksu is in Aranya and hears of a hunt and feast in the settlement. The donor invites the Bhiksu to eat, and the Bhiksu has doubts in his mind, if he eats, he commits an offense. If the donor says, 'I hunted for myself, not for the Bhiksu.' If so, there is no offense in eating, this is called hearing and suspecting. If one does not see, does not hear, and does not suspect that it was killed for a Bhiksu, then there is no offense in eating, having seen one may eat. How is it that having seen one may eat? If one sees someone slaughtering, but not for a Bhiksu, then if one later obtains meat, there is no offense in eating, this is called having seen the killing and being able to eat without offense. Hearing, a Bhiksu hears the sound of killing himself, but not for a Bhiksu, if the Bhiksu obtains this meat, the Bhiksu may eat it without offense, this is called hearing. Suspecting and being able to eat without offense, suspecting, a Bhiksu enters a settlement to beg for food, sees freshly killed meat and suspects and does not dare to accept it, if the donor says, 'It was not killed for the Bhiksu.' Then one may eat it without offense, this is called suspecting and being able to eat. If the donor kills for the Bhiksu, if one does not see, does not hear, and does not suspect, then one may eat it without offense.

若檀越請二人與食，下座心自念言：『此當爲上座殺，不為我，我食無罪。』上座復自念言：『此當爲下座殺，本不為我，我食無罪。』若如此者，兩各自疑為彼，上下座疑俱食無罪。若人為比丘殺，比丘不知，食竟方知，如此者無罪。若比丘得肉食，應問然後食。何以故？為欲分別凈不凈得食故。熊豬肉相似故，不但熊豬，更有相似者，是故應問。

「歡喜踴躍者，調達乞五法，世尊不與，調達歡喜自念言：『我今定得破和合僧。』拘迦利聞語已，心大懊惱，如服毒藥無異。調達教化同伴，作如是言：『汝何以懊惱？出家求道宜應精進，瞿曇沙門亦有此法，不盡形壽，我今盡形壽受持此法，何以懊惱？』同伴聞已歡喜隨從。」

法師曰：「調達癡人，已向阿鼻地獄不覺不知，歡喜禮佛而去，還向拘迦利等言：『我共汝等，當行此五法，令人知我等少欲知足。』多欲無厭足者，衣服飲食受不節量，是名多欲無厭足也。調達語同伴言：『瞿曇沙門恒自思念，我聲聞弟子云何得衣服飲食不以為勞？此是多欲無厭足人。』佛語調達：『汝勿樂此法破和合僧，是重罪也。』若眾僧和合，如水乳合安樂行，若破如是僧者，一劫在阿鼻地獄受諸苦痛；若僧破能令更和合者，一劫在天上歡喜，受梵天福也。

「諸

【現代漢語翻譯】現代漢語譯本：如果檀越（施主）請兩位僧人吃飯，下座（資歷較淺的僧人）心裡想：『這食物應該是為上座（資歷較深的僧人）準備的，不是為我準備的，我吃了沒有罪。』上座也心裡想：『這食物應該是為下座準備的，本來不是為我準備的，我吃了沒有罪。』如果這樣，兩人各自懷疑是為對方準備的，上下座都懷疑，一起吃了就沒有罪。如果有人為比丘（出家男子）殺生，比丘不知道，吃完才知道，這樣就沒有罪。如果比丘得到肉食，應該詢問之後再吃。為什麼呢？爲了分辨這肉食是否清凈，可以食用。因為熊肉和豬肉相似，不只是熊肉和豬肉，還有其他相似的肉類，所以應該詢問。

『歡喜踴躍』是指，提婆達多（佛陀的堂兄，後背叛佛教）請求五法（苦行），世尊（釋迦牟尼佛）沒有答應，提婆達多歡喜地想：『我現在一定能破壞僧團的和合。』拘迦利（提婆達多的弟子）聽了這話，心裡非常懊惱，就像服了毒藥一樣。提婆達多教唆同伴，這樣說：『你們為什麼懊惱？出家求道應該精進，喬達摩（釋迦牟尼佛的姓）沙門（出家修行者）也有這些做法，但不盡形壽（終身奉行），我現在終身奉行這些法，有什麼可懊惱的？』同伴聽了之後歡喜地跟隨了他。

法師說：『提婆達多真是個愚癡的人，已經走向阿鼻地獄（八大地獄中最苦之處）還不覺悟，歡喜地向佛禮拜而去，回來對拘迦利等人說：『我將和你們一起奉行這五法，讓人知道我們少欲知足。』多欲無厭足的人，在衣服飲食方面接受沒有節制，這就是多欲無厭足。提婆達多對同伴說：『喬達摩沙門常常思念，我的聲聞（聽聞佛法而修行的人）弟子怎樣才能得到衣服飲食而不感到勞累呢？這些人就是多欲無厭足的人。』佛對提婆達多說：『你不要樂於用這些法來破壞僧團的和合，這是重罪啊！』如果僧眾和合，就像水乳交融一樣安樂，如果破壞這樣的僧團，就要在一劫（極長的時間單位）中在阿鼻地獄遭受各種苦痛；如果破壞僧團后又能使僧團重新和合，就能在一劫中在天上歡喜，享受梵天之福啊。

諸

【English Translation】 English version: If a dānapati (donor) invites two bhikkhus (monks) to eat, the junior bhikkhu thinks to himself: 『This food must be for the senior bhikkhu, not for me. There is no fault in me eating it.』 The senior bhikkhu also thinks to himself: 『This food must be for the junior bhikkhu, originally not for me. There is no fault in me eating it.』 If this is the case, both suspect it is for the other. Both the senior and junior bhikkhus suspect this, and there is no fault in eating together. If someone kills for a bhikkhu, and the bhikkhu does not know, only finding out after eating, there is no fault in this. If a bhikkhu obtains meat, he should ask before eating. Why? In order to distinguish whether the meat is pure or impure, and thus permissible to eat. Because bear meat and pork are similar, and not only bear meat and pork, but there are other similar meats, therefore one should ask.

『Rejoicing and leaping』 refers to Devadatta (Buddha's cousin, who later betrayed Buddhism) requesting the five dhutaṅgas (ascetic practices), which the Bhagavan (World-Honored One, i.e., the Buddha) did not grant. Devadatta rejoiced and thought to himself: 『Now I will surely be able to break the harmony of the saṅgha (monastic community).』 Kokalika (Devadatta's disciple) heard these words and was greatly distressed, as if he had taken poison. Devadatta instructed his companions, saying: 『Why are you distressed? Those who have left home to seek the Way should be diligent. Gautama (Buddha's family name) śramaṇas (ascetics) also have these practices, but do not observe them for life. Now I will uphold these practices for life. Why be distressed?』 His companions heard this and joyfully followed him.

The Dharma Master said: 『Devadatta is a foolish person, already heading towards Avīci hell (the most painful of the eight great hells) without realizing it. He joyfully prostrated to the Buddha and left, returning to Kokalika and others, saying: 『I will practice these five dhutaṅgas with you, so that people will know that we are content with little and know satisfaction.』 Those who are greedy and insatiable accept clothing and food without moderation; this is called greed and insatiability. Devadatta said to his companions: 『Gautama śramaṇas constantly think, 『How can my śrāvaka (disciples who hear the Dharma and practice) disciples obtain clothing and food without labor?』 These people are greedy and insatiable.』 The Buddha said to Devadatta: 『Do not delight in using these practices to break the harmony of the saṅgha; this is a grave offense!』 If the saṅgha is harmonious, it is as peaceful as water and milk blended together. If one breaks such a saṅgha, one will suffer all kinds of pain in Avīci hell for one kalpa (an extremely long unit of time); if one breaks the saṅgha and is then able to restore its harmony, one will rejoice in heaven for one kalpa, enjoying the blessings of the Brahma heaven.

All

比丘為調達種種方便說法，諸善比丘見調達破和合僧，以種種方便教化，令其開解，心同身同與僧和合，如水乳合。心同者，心同法。身同者，身同共一和合布薩。云何不同身？雖共一處，心行外法，是名形同心不同。堅持不捨者，執破僧事不置，是名堅持諸比丘。諫是比丘者，諸有慚愧比丘諫諸比丘，莫破和合僧，令與僧同住。諸比丘應三諫，舍者善；若不捨，第一諫不捨突吉羅罪，第二諫不捨偷蘭遮，第三諫不捨僧伽婆尸沙罪。外諫者，諸比丘聞欲破和合僧，往到其所諫言：『長老！莫破和合僧。若破僧者甚重，若舍者善。』若不捨，捉手牽至僧中語言：『汝莫破和合僧。』如是三諫。外軟語三諫，將至僧中軟語三諫不捨，悉犯突吉羅罪。若舍者善，不捨者，應作白四羯磨諫。若初白羯磨不捨，犯突吉羅罪，若作第一羯磨不捨，犯偷蘭遮罪，第二羯磨亦偷蘭遮罪，第三羯磨不捨僧伽婆尸沙。」

問曰：「第三羯磨，為初得僧伽婆尸沙，為中得，為后得？」

答曰：「最後得，最初犯者，調達是也。」

問曰：「余戒最初不犯，調達亦應不犯？」

答曰：「以其僧三諫不捨故，所以犯罪。」

法師曰：「次第文句易可解耳，不須廣說。此戒具三事，身心口意業苦受。破和合僧說竟。

【現代漢語翻譯】現代漢語譯本：比丘們用各種方便法門為提婆達多（Devadatta，人名，意為『天授』）說法，各位善良的比丘們看到提婆達多破壞僧團的和合，便用各種方便法門教化他，使他開悟理解，心意與僧團相同，身行與僧團一致，如同水乳交融。心意相同，是指心意與佛法相同。身行相同，是指身行共同參與僧團的和合布薩（Posadha，佛教術語，指每半月舉行的誦戒儀式）。什麼叫做身行不同呢？雖然身處同一處所，心卻嚮往外道之法，這叫做形同而心不同。堅持不捨棄，是指執意進行破壞僧團的行為而不停止，這叫做堅持。各位比丘勸諫這位比丘，是指有慚愧心的比丘勸諫其他比丘，不要破壞僧團的和合，要與僧團同住。各位比丘應該勸諫三次，如果他捨棄惡行就好；如果不捨棄，第一次勸諫不捨棄，犯突吉羅罪（Dukkata，輕罪），第二次勸諫不捨棄，犯偷蘭遮罪（Thullaccaya，中等罪），第三次勸諫不捨棄，犯僧伽婆尸沙罪（Sanghavasesa，僅次於波羅夷的重罪）。對外勸諫，是指各位比丘聽到有人想要破壞僧團的和合，前往那人所在之處勸諫說：『長老！不要破壞僧團的和合。如果破壞僧團，罪過非常嚴重，如果捨棄惡行就好。』如果不捨棄，就抓住他的手，拉到僧團中說：『你不要破壞僧團的和合。』這樣勸諫三次。在僧團外用柔和的言語勸諫三次，將他帶到僧團中用柔和的言語勸諫三次，如果他不捨棄惡行，都犯突吉羅罪。如果他捨棄惡行就好，如果不捨棄，就應該用白四羯磨（Ñatticatutthakamma，僧團的正式議事程式）來勸諫。如果第一次白羯磨不捨棄惡行，犯突吉羅罪，如果進行第一次羯磨不捨棄惡行，犯偷蘭遮罪，第二次羯磨也犯偷蘭遮罪，第三次羯磨不捨棄惡行，犯僧伽婆尸沙罪。」

有人問：『第三次羯磨，是最初得到僧伽婆尸沙罪，還是中間得到，還是最後得到？』

回答說：『是最後得到，最初犯這種罪的人，就是提婆達多。』

有人問：『其他戒律最初不犯，提婆達多也應該不犯？』

回答說：『因為僧團三次勸諫他，他都不捨棄惡行，所以才犯罪。』

法師說：『次第和文句很容易理解，不需要多說。這條戒律包含三種行為，身、心、口意業、苦受。破壞和合僧團的戒律，到此說完。』

【English Translation】 English version: Bhikkhus (monks) used various skillful means to preach to Devadatta (Devadatta, a proper noun meaning 'God-given'). Seeing that Devadatta was destroying the harmony of the Sangha (community of monks), the virtuous bhikkhus taught him with various skillful means, so that he would awaken and understand, and his mind would be the same as the Sangha, and his actions would be consistent with the Sangha, like water and milk blended together. Having the same mind means having the same mind as the Dharma (teachings of the Buddha). Having the same actions means participating together in the Sangha's harmonious Posadha (Posadha, a Buddhist term referring to the bi-monthly recitation of precepts). What does it mean to have different actions? Although being in the same place, the mind yearns for external doctrines, this is called being the same in form but different in mind. Persisting without abandoning means insisting on destroying the Sangha without stopping, this is called persisting. Bhikkhus admonishing this bhikkhu means that bhikkhus with shame admonish other bhikkhus not to destroy the harmony of the Sangha, but to live with the Sangha. Bhikkhus should admonish three times, it is good if he abandons his evil deeds; if he does not abandon them, the first admonition without abandoning incurs a Dukkata (Dukkata, a minor offense), the second admonition without abandoning incurs a Thullaccaya (Thullaccaya, a moderate offense), and the third admonition without abandoning incurs a Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika). External admonition means that when bhikkhus hear that someone wants to destroy the harmony of the Sangha, they go to that person's place and admonish him, saying: 'Elder! Do not destroy the harmony of the Sangha. If you destroy the Sangha, the offense is very serious, it is good if you abandon your evil deeds.' If he does not abandon them, grab his hand and pull him into the Sangha and say: 'You must not destroy the harmony of the Sangha.' Admonish him in this way three times. Admonishing him three times outside the Sangha with gentle words, and bringing him into the Sangha and admonishing him three times with gentle words, if he does not abandon his evil deeds, all incur Dukkata offenses. If he abandons his evil deeds, it is good, if he does not abandon them, a Ñatticatutthakamma (Ñatticatutthakamma, a formal procedure of the Sangha) should be performed to admonish him. If he does not abandon his evil deeds after the first Ñattikamma, he incurs a Dukkata offense, if he does not abandon his evil deeds after the first Kamma, he incurs a Thullaccaya offense, the second Kamma also incurs a Thullaccaya offense, and if he does not abandon his evil deeds after the third Kamma, he incurs a Sanghavasesa offense.'

Someone asked: 'Does one initially incur the Sanghavasesa offense with the third Kamma, or in the middle, or at the end?'

The answer is: 'It is incurred at the end. The first person to commit this offense was Devadatta.'

Someone asked: 'If other precepts are not initially violated, should Devadatta also not violate them?'

The answer is: 'Because the Sangha admonished him three times, and he did not abandon his evil deeds, that is why he committed the offense.'

The Dharma master said: 'The sequence and wording are easy to understand, there is no need to say more. This precept includes three actions: body, mind, speech, intentional actions, and suffering. The precept against destroying the harmony of the Sangha is now complete.'

「爾時佛住王舍城于竹林精舍，第二破和合戒中，助破僧者，心樂隨從受持其法。別眾者，不同布薩說戒自恣，為助破和合僧，令僧不增長，是名別眾。我等可忍知者，若其所說我等皆忍皆知。諸長老，莫助破和合僧，當助和合僧，僧和合歡喜不諍，如水乳合。余文句易可解耳。余文句，如前破僧無異。第二破僧竟。

「爾時佛住拘參毗耶于瞿私多園中，惡性難語戒中，不善行者，種種身業口業，行不善行。『長老！何以向我作如是言？此是貢高語也。』」

法師曰：「我今解釋其義。此惡性比丘，不受諸比丘教語言：『汝等不應教我，我應教汝等。何以故？佛是我家佛。何以故？我與揵陟將佛入山學道，不見諸長老一人侍從佛者，佛得道已而轉法輪，是故佛是我家佛，法亦是我家法，是故我應教諸長老，長老不應反教我。』」

法師曰：「闡那比丘，何以不言僧是我家僧？為與眾僧斗諍故，不得言僧是我家僧。『諸長老，譬如秋天樹葉落地，風吹聚集共在一處。又如水上浮蓱，風吹並在一處。諸長老種種出家，入佛法中亦復如是。是故諸長老不應教我，我應教諸長老。』自身作不可共語者，諸同學比丘以波羅提木叉教，以貢高故，不受其語。應可共語者，于波羅提木叉中，共說共罪中出

【現代漢語翻譯】現代漢語譯本『那時，佛陀住在王舍城（Rājagṛha）的竹林精舍（Veṇuvana Vihāra）。在第二次破和合戒中，幫助破壞僧團和諧的人，內心樂於隨從並接受奉行這種行為。所謂『別眾』，就是指不同於大眾一起舉行布薩（Poṣadha）、說戒（Prātimokṣa）和自恣（Pravāraṇā），而是爲了幫助破壞僧團的和合，使僧團不能增長，這叫做『別眾』。我們這些能夠容忍和知曉的人，如果他們所說的我們都能夠容忍和知曉。各位長老，不要幫助破壞僧團的和合，應當幫助僧團的和合，僧團和合歡喜，沒有爭端，就像水和乳交融在一起一樣。其餘的文句很容易理解。其餘的文句，和前面所說的破僧（Saṃghabheda）沒有什麼不同。第二次破僧戒完畢。

『那時，佛陀住在拘參毗耶（Kauśāmbī）的瞿私多園（Ghosita Park）中。在惡性難語戒中，行為不端的人，通過各種身業和口業，做出不善的行為。』長老！你為什麼要這樣對我說話？這是貢高我慢的言語啊！』

法師說：『我現在解釋其中的含義。這個惡性的比丘，不接受其他比丘的教導，說：『你們不應該教導我，我應該教導你們。為什麼呢？佛陀是我的家裡的佛。為什麼呢？我和揵陟（Kaṇṭhaka，佛陀的馬）一起送佛陀入山修行，沒有看到各位長老中有一個人侍奉佛陀，佛陀得道之後才開始轉法輪（Dharmacakra），所以說佛陀是我的家裡的佛，佛法也是我的家裡的法，所以我應該教導各位長老，各位長老不應該反過來教導我。』』

法師說：『闡那（Channa）比丘，為什麼不說僧團是我的家裡的僧團呢？因為要和眾僧鬥爭，所以不能說僧團是我的家裡的僧團。』各位長老，譬如秋天的樹葉落地，被風吹聚集在一起。又如水上的浮萍，被風吹並在一起。各位長老以各種因緣出家，進入佛法中也是這樣。所以各位長老不應該教導我，我應該教導各位長老。』自身做出不可一起交談的行為，其他的同學比丘用波羅提木叉（Prātimokṣa）來教導他，因為他貢高我慢，不接受他們的教導。對於應該一起交談的事情，在波羅提木叉中，一起說，一起懺悔罪過。

【English Translation】 English version 『At that time, the Buddha was residing in Rājagṛha (王舍城) at the Veṇuvana Vihāra (竹林精舍). In the second instance of breaking the Saṃgha's (僧) harmony, those who assist in disrupting the Saṃgha's unity are those who delight in following and upholding such practices. 『Separating the assembly』 refers to actions differing from the collective observance of Poṣadha (布薩), recitation of the Prātimokṣa (說戒), and Pravāraṇā (自恣), aimed at aiding the disruption of the Saṃgha's harmony, preventing its growth. This is termed 『separating the assembly.』 Those of us who are tolerant and knowledgeable, if we can tolerate and understand what they say. Venerable elders, do not assist in breaking the Saṃgha's harmony; instead, support the Saṃgha's unity, where the Saṃgha is harmonious, joyful, and without disputes, like water and milk blended together. The remaining sentences are easily understood. The remaining sentences are no different from the previously described Saṃghabheda (破僧). The second precept against breaking the Saṃgha is complete.』

『At that time, the Buddha was residing in Kauśāmbī (拘參毗耶) at the Ghosita Park (瞿私多園). In the precept concerning those who are ill-natured and difficult to speak with, those who act improperly engage in various unwholesome actions through body and speech. 『Venerable elder! Why do you speak to me in such a way? These are arrogant words!』』

The Dharma Master said, 『I will now explain its meaning. This ill-natured Bhikṣu (比丘) does not accept the teachings of other Bhikṣus, saying, 『You should not teach me; I should teach you. Why? The Buddha is my family's Buddha. Why? I accompanied the Buddha into the mountains to practice the path with Kaṇṭhaka (揵陟), and I did not see any of you elders attending to the Buddha. After the Buddha attained enlightenment, he turned the Dharma wheel (Dharmacakra); therefore, the Buddha is my family's Buddha, and the Dharma is also my family's Dharma. Therefore, I should teach you elders, and you elders should not teach me in return.』』

The Dharma Master said, 『Why does Channa (闡那) Bhikṣu not say that the Saṃgha is his family's Saṃgha? Because he wants to quarrel and dispute with the Saṃgha, he cannot say that the Saṃgha is his family's Saṃgha. 『Venerable elders, just as in autumn, leaves fall from the trees and are gathered together by the wind. Similarly, duckweed on the water is blown together by the wind. Venerable elders, you have all left home for various reasons and entered the Buddha's Dharma in the same way. Therefore, you elders should not teach me; I should teach you elders.』 He himself engages in behavior that makes it impossible to converse with him. The fellow Bhikṣus teach him using the Prātimokṣa (波羅提木叉), but because of his arrogance, he does not accept their teachings. Regarding matters that should be discussed together, in the Prātimokṣa, they speak together and confess their transgressions together.

故，是以佛法中得增長。次第文句易可解耳。惡性戒廣說竟。

善見律毗婆沙卷第十三大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十四

蕭齊外國三藏僧伽跋陀羅譯

「爾時佛住舍衛國給孤獨園精舍，污他家者，有二比丘，一名馬師，二名滿宿。于雞咤山住，此是聚落名。此二比丘，恒於此聚落寺中料理寺舍，因營理故，與諸白衣言語來往，無有慚愧。污他家比丘者，此是馬師、滿宿，於六群比丘中最是上座。馬師、滿宿本是田夫，同作田辛苦，二人共論言：『我等作田辛苦，可共出家，于佛法中衣食自然。』同伴答言：『善哉可爾。』更共籌量：『我等今者就誰出家？當就舍利弗、目犍連出家。』籌量已，往到舍利弗、目犍連所求欲出家。舍利弗、目犍連，即為出家與具足戒，誦波羅提木叉竟，滿五臘更得二伴，一名黃赤比丘，二名慈地比丘。四人共論言：『此舍衛國有時豐熟有時饑儉，我等不宜聚住一處，宜應分張余國。』三人語黃赤比丘言：『長老！汝樂何處住？』黃赤比丘答言：『我樂舍衛國住。』『此國邑內人民，有五十七萬戶，邑外屬舍衛國者，有八萬聚落，國土縱廣一百由旬。汝於此國住處，多種華果樹，名庵羅樹、波那沙樹、椰子樹，

【現代漢語翻譯】因此，在佛法中才能得到增長，經文的次第和文句也容易理解。關於惡性戒的廣泛解說就到這裡結束。

《善見律毗婆沙》卷第十三大正藏第24冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第十四

蕭齊外國三藏僧伽跋陀羅譯

當時，佛陀住在舍衛國（Śrāvastī）給孤獨園（Jetavana Anāthapiṇḍika-ārāma）精舍。有兩個比丘（bhikkhu）行為不檢，玷污他人家庭，一個名叫馬師（Aśvajit），一個名叫滿宿（Pūrṇa）。他們住在雞咤山（Kiṭagiri），這是一個聚落的名字。這兩位比丘經常在這個聚落的寺院中管理寺院事務，因為管理事務的緣故，與許多在家居士（upāsaka）有言語來往，毫無慚愧之心。玷污他人家庭的比丘，指的就是馬師和滿宿，他們在六群比丘（chabbaggiya）中算是上座。馬師和滿宿原本是農夫，一起耕田勞作，兩人共同商議說：『我們耕田勞作太辛苦了，不如一起出家，在佛法中衣食自然無憂。』同伴回答說：『好啊，可以這樣。』他們進一步商量：『我們現在應該跟隨誰出家呢？應該跟隨舍利弗（Śāriputra）、目犍連（Mahāmaudgalyāyana）出家。』商量完畢，就前往舍利弗、目犍連處請求出家。舍利弗、目犍連就為他們剃度出家，授予具足戒（upasampadā），誦完波羅提木叉（Prātimokṣa）后，滿了五年戒臘，又得了兩個同伴，一個名叫黃赤比丘，一個名叫慈地比丘。四人共同商議說：『這舍衛國有時豐收，有時饑荒，我們不應該聚集住在一處，應該分散到其他國家。』三人對黃赤比丘說：『長老！你喜歡住在哪裡？』黃赤比丘回答說：『我喜歡住在舍衛國。』『這個國家城邑之內的人民，有五十七萬戶，城邑之外屬於舍衛國的，有八萬個聚落，國土縱橫一百由旬。你在這個國家居住，可以種植多種花果樹，比如庵羅樹（āmra，芒果樹）、波那沙樹（panasa，菠蘿蜜樹）、椰子樹（nārikela），

【English Translation】 Therefore, one can grow in the Buddha's Dharma. The order of the text and sentences are easy to understand. The extensive explanation of the evil precepts ends here.

Samantapāsādikā, Volume 13 Taisho Tripitaka, Volume 24, No. 1462, Samantapāsādikā

Samantapāsādikā, Volume 14

Translated by Saṅghabhadra of the Southern Qi Dynasty

At that time, the Buddha was residing in the Jetavana Anāthapiṇḍika-ārāma (Jetavana Anāthapiṇḍika-ārāma) in Śrāvastī (Śrāvastī). There were two monks (bhikkhu) who defiled other families, one named Aśvajit (Aśvajit) and the other named Pūrṇa (Pūrṇa). They lived on Kiṭagiri (Kiṭagiri), which is the name of a settlement. These two monks were constantly managing the monastery affairs in the temple of this settlement. Because of managing the affairs, they had verbal interactions with many lay devotees (upāsaka), without any sense of shame. The monks who defiled other families were Aśvajit and Pūrṇa, who were among the most senior of the group of six monks (chabbaggiya). Aśvajit and Pūrṇa were originally farmers, working hard in the fields together. The two of them discussed together, saying: 'We work hard in the fields, it would be better to become monks together, in the Buddha's Dharma, food and clothing will naturally be provided.' The companion replied: 'Good, that's possible.' They further discussed: 'Who should we seek to ordain with now? We should seek to ordain with Śāriputra (Śāriputra) and Mahāmaudgalyāyana (Mahāmaudgalyāyana).' After discussing, they went to Śāriputra and Mahāmaudgalyāyana to request ordination. Śāriputra and Mahāmaudgalyāyana then ordained them, gave them the full ordination (upasampadā), and after reciting the Prātimokṣa (Prātimokṣa), after five years of seniority, they gained two more companions, one named Yellow-Red Bhikkhu and the other named慈地 Bhikkhu. The four of them discussed together, saying: 'This Śrāvastī sometimes has abundant harvests and sometimes has famine, we should not live together in one place, we should disperse to other countries.' The three said to the Yellow-Red Bhikkhu: 'Elder! Where do you like to live?' The Yellow-Red Bhikkhu replied: 'I like to live in Śrāvastī.' 'Within the city of this country, there are 570,000 households, and outside the city belonging to Śrāvastī, there are 80,000 settlements, the country is one hundred yojanas in length and width. Living in this country, you can plant many kinds of flowering and fruit trees, such as āmra trees (āmra, mango trees), panasa trees (panasa, jackfruit trees), coconut trees (nārikela),

如是眾多樹，瞻卜華樹、阇提華、末利華，如是眾多華，以華果誘䘏諸居士居士女，諸居士若有樂出家者，汝當度令出家，使眷屬增長。』復問慈地比丘言：『汝樂住何處？』答言：『我樂住王舍城。』『王舍城國邑人民，有八億萬戶，邑外屬王舍城者，有八萬聚落，國土縱廣三百由旬，汝於此國多種華果樹，及度人出家如前說無異。』次問馬師言：『汝何處住？』馬師答言：『我樂住黑山聚落，此聚落飲食豐饒一年三熟。』次問滿宿言：『汝樂住何處？』滿宿答言：『我樂與馬師共住。』『汝二人當好料理住處，多種華果樹，以誘䘏諸居士居士女。』此四比丘共相處分已，各還所住，料理住處度人出家。三住處眷屬弟子，各有五百人，合有一千五百比丘，黃赤比丘眷屬弟子，悉持戒具足，將諸弟子眷屬，從佛遊行諸國，佛所結戒護持不犯，未結戒犯。三人隨所住處，無有慚愧，佛已結戒及未結戒犯。此惡比丘，不應作而作，不應行而行，是故律本中說，種華者，自種或教人種，或一種華或眾多華，或自溉灌或教人溉灌，自掘地作池，或教人掘以用貯水，或用洗浴或用灌華，皆悉不善。若為僧作池，若自作，不得教言掘，唯作凈語不犯。若為僧作園，及自作園若種樹，為蔭涼故，皆用凈語。若種種華果，誘䘏白衣男女

【現代漢語翻譯】如是眾多的樹木，如瞻卜華樹（Champaka，一種香花樹）、阇提華（Jasminum grandiflorum，茉莉花）、末利華（Mallika，小花茉莉），如此眾多的花，用鮮花和果實來引誘和供養各位在家男居士和在家女居士，如果這些居士中有樂意出家的，你們應當度他們出家，使僧團眷屬增長。』佛陀又問慈地比丘說：『你喜歡住在哪裡？』他回答說：『我喜歡住在王舍城（Rajagriha，古印度摩揭陀國首都）。』『王舍城這個國家，有八億戶人民，城外屬於王舍城的，有八萬個村落，國土縱橫三百由旬（Yojana，古印度長度單位），你在這個國家多種植花果樹，以及度人出家，就像之前說的一樣，沒有什麼不同。』接著佛陀問馬師比丘說：『你住在哪裡？』馬師回答說：『我喜歡住在黑山聚落，這個聚落飲食豐饒，一年可以有三次收成。』接著佛陀問滿宿比丘說：『你喜歡住在哪裡？』滿宿回答說：『我喜歡和馬師一起住。』『你們兩個人應當好好料理住處，多種植花果樹，用來引誘和供養各位在家男居士和在家女居士。』這四位比丘共同商議分配完畢后，各自回到所住的地方，料理住處，度人出家。三個住處的眷屬弟子，各自有五百人，總共有一千五百位比丘，黃赤比丘的眷屬弟子，都持戒具足，帶領著弟子眷屬，跟隨佛陀遊歷各個國家，佛陀所制定的戒律，他們都守護奉持，沒有違犯，沒有制定的戒律，他們也不會違犯。而這三人，在各自所住的地方，沒有慚愧之心，佛陀已經制定的戒律以及未制定的戒律，他們都違犯。這些惡劣的比丘，不應該做的卻做，不應該行的卻行，因此在律本中說，種植花，無論是自己種植，還是教別人種植，無論是種植一種花，還是種植眾多花，無論是自己澆灌，還是教別人澆灌，自己挖掘土地做池塘，或者教別人挖掘用來儲水，或者用來洗浴，或者用來灌溉花，這些都是不好的。如果是為僧團做池塘，如果是自己做，不能教別人挖掘，只能用清凈的語言，這樣才不犯戒。如果是為僧團做園林，以及自己做園林，如果種植樹木，爲了遮陰納涼的緣故，都可以用清凈的語言。如果種植各種花果，用來引誘和供養在家男女信徒。

【English Translation】 Like these many trees, Champaka trees (Champaka, a fragrant flowering tree), Jasminum grandiflorum (Jati flower, jasmine), Mallika (small jasmine), like these many flowers, using flowers and fruits to entice and support the laymen and laywomen, if any of these laymen wish to renounce the world, you should ordain them, so that the Sangha family grows.』 The Buddha further asked the Bhikkhu Cīradeva: 『Where do you like to live?』 He replied: 『I like to live in Rajagriha (ancient capital of Magadha kingdom in India).』『The country of Rajagriha has eight hundred million households, and outside the city belonging to Rajagriha, there are eighty thousand villages, the country is three hundred yojanas (Yojana, an ancient Indian unit of length) in length and width, you should plant many flower and fruit trees in this country, and ordain people to leave home, just as I said before, there is no difference.』 Then the Buddha asked the Bhikkhu Māraśīrṣa: 『Where do you live?』 Māraśīrṣa replied: 『I like to live in the Black Mountain village, this village is rich in food and has three harvests a year.』 Then the Buddha asked the Bhikkhu Mānava: 『Where do you like to live?』 Mānava replied: 『I like to live with Māraśīrṣa.』『You two should take good care of your residences, plant many flower and fruit trees, to entice and support the laymen and laywomen.』 After these four bhikkhus had discussed and distributed the work, they each returned to their residences, took care of their residences, and ordained people to leave home. The family disciples of the three residences each had five hundred people, totaling one thousand five hundred bhikkhus, the family disciples of the yellow and red bhikkhus, all upheld the precepts completely, leading their disciples and family, followed the Buddha to travel to various countries, the precepts set by the Buddha, they all guarded and upheld, without violating, and they would not violate the precepts that had not been set. But these three people, in their respective residences, had no sense of shame, they violated the precepts that the Buddha had already set and the precepts that had not been set. These evil bhikkhus, did what they should not do, and acted in ways they should not act, therefore it is said in the Vinaya, planting flowers, whether planting themselves, or teaching others to plant, whether planting one kind of flower, or planting many kinds of flowers, whether watering themselves, or teaching others to water, digging the ground to make ponds themselves, or teaching others to dig to store water, or using it for bathing, or using it for watering flowers, these are all not good. If it is to make a pond for the Sangha, if it is done by oneself, one cannot teach others to dig, one can only use pure language, so as not to violate the precepts. If it is to make a garden for the Sangha, and to make a garden for oneself, if planting trees, for the sake of shade, one can use pure language. If planting various flowers and fruits, to entice and support lay men and women.

，自種教人種，悉突吉羅，若為佛僧種不犯，唯除不得掘地傷種，若為僧種果得食無罪，若無蟲水得自灌教人灌無罪。」

又法師曰：「作凈語教人種得。云何凈語？汝使此樹活、莫令死。凈人隨時料理灌水，不得為白衣貫結華鬘，乃至散華束相著亦不得，除供養三寶。不得舞者，動身下至舉手不得。不犯者，或白衣使比丘禮佛贊經咒愿，或使比丘鳴磬集眾，佈施種種法事，為白衣袪使不犯。余文句在律中，易可解耳。若比丘疾病無湯藥，以華果及余飲食餉人，求易湯藥，不犯。若為白衣袪使，初去時步步得突吉羅罪，若得飲食，咽咽突吉羅罪，下至為白衣傳語，隨問答悉突吉羅罪，除為五眾出家人驅使不犯。若父母疾病，若眾僧凈人疾病，為覓湯藥驅使不犯，污他家廣說竟。

「行波利婆沙已，次與六夜摩那埵。行摩那埵者，漢言折伏貢高，亦言下意。下意者，承事眾僧，二十僧中行阿浮呵那。阿浮呵那者，漢言喚入，亦言拔罪。云何喚入拔罪？與同布薩說戒自恣法事，共同故，名喚入拔罪。」

法師曰：「十三僧伽婆尸沙廣說竟。

「次至二不定法。爾時佛住舍衛國祇樹給孤獨園精舍，時問者，見無人時問優婆夷：『汝不愁憂疲倦飢渴也，夫主念汝不？』如是作白衣語悉問。見時說法者

【現代漢語翻譯】自種或教人種植，都犯突吉羅（一種輕罪），如果是為佛或僧眾種植則不犯戒，但不得挖掘土地傷害種子。如果為僧眾種植果樹，果實可以食用，沒有罪過。如果沒有蟲害或缺水，自己或教人澆灌，沒有罪過。法師又說：『用清凈的語言教人種植是可以的。』什麼是清凈的語言呢？『你讓這棵樹活下去，不要讓它死掉。』清凈的人隨時料理，灌溉澆水，但不得為在家居士編織花鬘，乃至散花或將花束連線在一起也不可以，除非是供養三寶。不得跳舞，動身乃至舉手都不可以。不犯戒的情況有：在家居士使比丘禮佛、贊經、咒愿，或使比丘敲磬集合大眾，佈施種種法事，為在家居士驅使不犯戒。其餘文句在律藏中，容易理解。如果比丘生病沒有湯藥，用華果以及其他飲食送給別人，求換湯藥，不犯戒。如果為在家居士驅使，最初去的時候每走一步都犯突吉羅罪，如果得到飲食，每嚥一口都犯突吉羅罪，乃至為在家居士傳遞話語，隨問隨答都犯突吉羅罪，除非是為五眾出家人驅使不犯戒。如果是父母生病，或者眾僧的凈人（負責僧團雜務的在家人）生病，爲了尋找湯藥驅使不犯戒。關於玷污他人家庭的詳細說明到此結束。『行波利婆沙（Parivasa，別住）已，其次給予六夜摩那埵（Manatta，行悔）。行摩那埵，漢譯為折伏貢高，也譯為下意。下意，就是承事眾僧，在二十僧中行阿浮呵那（abbhana）。阿浮呵那，漢譯為喚入，也譯為拔罪。什麼是喚入拔罪？就是與大眾一同參加布薩（Posadha，說戒）、說戒、自恣（Pavarana，僧眾互相檢舉過失）等法事，因為共同參與，所以稱為喚入拔罪。』法師說：『十三僧伽婆尸沙（Sanghavasesa，僧殘）戒的詳細解釋到此結束。』『接下來是二不定法。當時佛陀住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）精舍，當時提問者，在沒有人的時候問優婆夷（Upasika，女居士）：『你沒有憂愁、疲倦、飢渴嗎，你的丈夫想念你嗎？』像這樣用在家人的話語全部詢問。見到（其他）人時，說法者（又問）

【English Translation】 Self-planting or teaching others to plant, all incur a Dukkritta (a minor offense). If planting for the Buddha or Sangha, there is no offense, except one must not dig the ground and harm the seeds. If planting fruit trees for the Sangha, the fruits can be eaten without offense. If there are no pests or water shortage, oneself or teaching others to irrigate, there is no offense. The Dharma Master also said: 'It is permissible to use pure speech to teach others to plant.' What is pure speech? 'You must keep this tree alive, do not let it die.' A pure person should manage and irrigate it at all times, but should not weave garlands for laypeople, nor scatter flowers or connect bouquets together, except for offerings to the Triple Gem. One must not dance, moving the body or even raising a hand. Situations where there is no offense include: laypeople asking monks to prostrate to the Buddha, chant sutras, or offer blessings; or asking monks to strike the chime to gather the assembly, make offerings for various Dharma events; it is not an offense to be employed by laypeople. The remaining phrases are in the Vinaya (monastic code) and are easy to understand. If a monk is sick and has no medicine, it is not an offense to send flowers, fruits, and other food to others in exchange for medicine. If employed by laypeople, each step taken at the beginning incurs a Dukkritta offense; if one receives food, each swallow incurs a Dukkritta offense; even conveying messages for laypeople, each question and answer incurs a Dukkritta offense, unless employed by the five groups of ordained individuals, there is no offense. If one's parents are sick, or the Sangha's attendant (a layperson responsible for the Sangha's affairs) is sick, it is not an offense to be employed to find medicine. The detailed explanation of defiling another's family ends here. 'Having performed Parivasa (period of probation), next give six nights of Manatta (penance). Performing Manatta, translated into Chinese means subduing arrogance, or lowering the mind. Lowering the mind means serving the Sangha, performing abbhana among twenty monks. Abbhana, translated into Chinese means calling in, or removing sins. What is calling in and removing sins? It is participating in Posadha (observance day), reciting the precepts, Pavarana (invitation to criticism), and other Dharma events together with the assembly; because of this joint participation, it is called calling in and removing sins.' The Dharma Master said: 'The detailed explanation of the thirteen Sanghavasesa (formal suspension) precepts ends here.' 'Next are the two undetermined rules. At that time, the Buddha was residing in the Jetavana Anathapindika-arama (Jeta Grove Anathapindika's Monastery) in Sravasti (Savatthi). At that time, the questioner, when no one was around, asked a Upasika (female lay follower): 'Are you not worried, tired, hungry, or thirsty? Does your husband miss you?' In this way, he asked all sorts of questions using the language of laypeople. When seeing (other) people, the Dharma speaker (then asked)

，見人時便為說法。說法者，或說五戒，或說八戒，或說去還食，或說舍羅食，或說半月食，如是種種為其說法。多子者，此優婆夷生兒，有十男十女，是名多子。多孫者，此優婆夷男女兒，各有二十兒，兒孫合有四百二十人，國中人民，見毗舍佉母多兒孫男女如此，皆共評論言：『其是好。』若有嫁娶各來迎取，以為法則，此處堪行淫法。坐屏處者，或比丘共女人坐，或女人眠、比丘坐，或比丘眠、女人坐，或二人俱眠或俱坐。是故律本中說，眼屏耳屏。云何眼屏？對無目人前。云何耳屏？對聾人前或對聾盲人前，或對眠人前，或對女人前。可信語者，此優婆夷聲聞弟子。是故律本中說，得果人也，是名可信優婆夷。若比丘言：『我與優婆夷共坐。』若一一罪，隨比丘語治，不得隨優婆夷語治。何以故？見聞或不審諦故。」

法師曰：「我今欲說其事。于摩羅園精舍中，有一愛盡比丘，一日往檀越家入屋中坐。優婆夷對比丘，別倚床而立，外有凡夫比丘，入檀越家乞食，遙見比丘與優婆夷相對，謂言：『共同床坐諦視不已。』愛盡比丘自念言：『此比丘當言：「我與女人共床坐也。」』各還所住，乞食比丘欲舉其罪，往至愛盡比丘房求聽，打戶欲入。愛盡比丘逆知其心，即以神力從屋棟出，在虛空中坐。此比

【現代漢語翻譯】現代漢語譯本：見到人時就為他們說法。說法的內容包括：或者說五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），或者說八戒（在五戒基礎上，加上不非時食、不歌舞觀聽及涂香裝飾、不坐臥高廣大床），或者說去還食（將食物施捨出去后再取回食用），或者說舍羅食（食用舍羅樹的果實），或者說半月食（每半個月食用一次），像這樣用各種方式為他們說法。『多子』是指這位優婆夷（在家女信徒）生育了很多孩子，有十個兒子和十個女兒，這叫做『多子』。『多孫』是指這位優婆夷的兒子和女兒，各自又有二十個孩子，加起來兒孫共有四百二十人。國中的人民，看到毗舍佉母（Visakha-mata，人名)有這麼多兒孫，都評論說：『這真是好福氣。』如果有嫁娶的事情，都來向她請教，把她當作榜樣，認為這裡可以舉行婚禮。『坐屏處』是指，或者比丘（bhiksu，出家男眾）和女人一起坐著，或者女人睡覺、比丘坐著，或者比丘睡覺、女人坐著，或者兩個人一起睡覺或者一起坐著。所以律本中說，要有眼屏和耳屏。什麼是眼屏呢？就是在沒有眼睛的人面前。什麼是耳屏呢？就是在聾子面前，或者在聾盲人面前，或者在睡覺的人面前，或者在女人面前。『可信語』是指這位優婆夷是聲聞（sravaka，聽聞佛法而修行的弟子）弟子。所以律本中說，是證得果位的人，這叫做可信的優婆夷。如果比丘說：『我和優婆夷一起坐著。』那麼就按照比丘所說的話來判罪，不能按照優婆夷所說的話來判罪。為什麼呢？因為見聞可能不真實。」

法師說：『我現在要說一件事情。在摩羅園精舍（Mala Garden Vihara，寺廟名）中，有一位愛盡比丘（arhat bhiksu，斷盡煩惱的比丘），有一天去檀越（danapati，施主）家，進入屋中坐下。優婆夷站在比丘對面，靠著床站立。外面有一位凡夫比丘，進入檀越家乞食，遠遠地看見比丘和優婆夷相對而坐，就說：『他們同牀而坐，互相注視，沒完沒了。』愛盡比丘心想：『這位比丘一定會說：「我和女人同牀而坐。」』各自回到住處后，乞食的比丘想要舉發他的罪行，就到愛盡比丘的房間請求允許，敲門想要進去。愛盡比丘預先知道他的心思，就用神通力從屋頂飛出，坐在虛空中。這位比

【English Translation】 English version: When seeing people, she would preach the Dharma to them. The content of the preaching included: either the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), or the Eight Precepts (based on the Five Precepts, adding not eating at improper times, not watching singing and dancing and using perfumes and ornaments, not sitting or lying on high and large beds), or 'going and returning food' (giving food away and then taking it back to eat), or 'Sarala food' (eating the fruit of the Sarala tree), or 'half-month food' (eating once every half month), and in this way, she would preach to them in various ways. 'Many children' refers to this Upasika (female lay devotee) having many children, ten sons and ten daughters, which is called 'many children'. 'Many grandchildren' refers to this Upasika's sons and daughters each having twenty children, totaling four hundred and twenty grandchildren. The people in the country, seeing that Visakha-mata had so many children and grandchildren, all commented: 'This is truly good fortune.' If there were matters of marriage, they would all come to her for advice, taking her as an example, thinking that this was a suitable place to hold weddings. 'Sitting in a screened place' refers to either a Bhiksu (ordained male monastic) sitting with a woman, or a woman sleeping and a Bhiksu sitting, or a Bhiksu sleeping and a woman sitting, or two people sleeping together or sitting together. Therefore, the Vinaya (monastic code) says that there should be eye screens and ear screens. What is an eye screen? It is in front of a person without eyes. What is an ear screen? It is in front of a deaf person, or in front of a deaf-blind person, or in front of a sleeping person, or in front of a woman. 'Trustworthy speech' refers to this Upasika being a Sravaka (disciple who practices by hearing the Buddha's teachings). Therefore, the Vinaya says that she is a person who has attained the fruit, this is called a trustworthy Upasika. If a Bhiksu says: 'I was sitting with an Upasika.' Then the judgment should be based on what the Bhiksu says, not on what the Upasika says. Why? Because what is seen and heard may not be true.'

The Dharma master said: 'I will now tell a story. In the Mala Garden Vihara, there was an Arhat Bhiksu (Bhiksu who has exhausted all defilements). One day, he went to the house of a Danapati (patron), entered the house and sat down. The Upasika stood opposite the Bhiksu, leaning against the bed. Outside, there was an ordinary Bhiksu who entered the Danapati's house to beg for food. From afar, he saw the Bhiksu and the Upasika sitting opposite each other, and said: 'They are sitting on the same bed, gazing at each other endlessly.' The Arhat Bhiksu thought to himself: 'This Bhiksu will surely say: "I was sitting on the same bed with a woman."' After each returned to their residence, the Bhiksu who begged for food wanted to accuse him of his offense, so he went to the Arhat Bhiksu's room to ask for permission, knocking on the door wanting to enter. The Arhat Bhiksu knew his intention in advance, so he used his supernatural power to fly out from the roof beam and sat in the empty space. This Bhiksu

丘入已，遍求覓不得，見在虛空中坐，語愛盡比丘言：『大德！有神力如此，何以入白衣家，獨與女人共床坐也？』愛盡比丘答言：『長老！此是獨入白衣家罪，長老護我善。』」

法師曰：「此見而不諦，是故獨入白衣家罪，是故見而不可信。若比丘欲入聚落，樂與女人坐屏處，著衣持缽時突吉羅罪。若發去時，步步悉突吉羅罪。若至檀越家入屏處坐，波夜提罪。若出已更還坐，一一波夜提罪。若眾多女人共坐，眾多波夜提罪。若比丘先在屏處，女人來入禮拜問訊不犯。從身心起。第一不定法廣說竟。

「爾時佛住舍衛國祇樹給孤獨園精舍，露屏處者，非覆藏處。一比丘、一女人者，此處無男子，可作粗惡語，除有知男子，余文句如初不定法說無異。無罪者，最初未制戒、癡狂、心亂、痛惱所纏不犯。此戒性罪，從身心起，樂受、不苦不樂受所攝。二不定廣說竟。

「次至三十尼薩耆。爾時佛住毗舍離國，于瞿曇廟中，聽諸比丘受持三衣。何謂為三？一者安陀會，二者郁多羅僧，三者僧伽梨。是名三衣。」

法師曰：「解說三衣，于騫陀迦耆婆品當廣說。用余衣入聚落者，入房著異衣，入聚落著異衣，如是乃至九種衣。佛已聽我等畜三衣，因此語故，三衣各畜三，便成九衣。欲與長老舍利

【現代漢語翻譯】現代漢語譯本：丘入村后，四處尋找都找不到他，看見他正在虛空中打坐。丘對愛盡比丘說：『大德！您有如此神通，為何要進入在家人的住所，獨自與女人同牀而坐呢？』愛盡比丘回答說：『長老！這是單獨進入在家人的住所的罪過，長老您要好好守護我。』

法師說：『這種看見是不真實的，所以單獨進入在家人的住所是罪過，所以眼見也不可信。如果比丘想要進入村落，喜歡與女人在隱蔽的地方同坐，那麼在穿衣持缽的時候，就會犯突吉羅罪（Dukkata，輕罪）。如果出發前往時，每走一步都犯突吉羅罪。如果到達施主家進入隱蔽的地方坐下，就犯波夜提罪（Payattika，墮罪）。如果離開后又再坐下，每一次都犯波夜提罪。如果與眾多女人一同坐下，就犯眾多波夜提罪。如果比丘先前已經在隱蔽的地方，女人來進入禮拜問訊，則不犯戒。』此戒從身心而起。第一不定法（Aniyata，不定戒）廣說完畢。

『當時佛陀住在舍衛國（Savatthi）祇樹給孤獨園（Jetavana Anathapindika-arama）精舍，露屏處是指非覆蓋隱藏的地方。『一比丘、一女人』是指此處沒有男子，可以講粗俗惡劣的話。除非有知事的男子，其餘文句與最初的不定法所說沒有差異。沒有罪的情況是：最初未制定戒律時、癡狂、心亂、被痛苦煩惱所纏繞時不犯戒。此戒是性罪，從身心而起，屬於樂受、不苦不樂受所攝。第二不定法廣說完畢。

『接下來是第三十尼薩耆（Nissaggiya，捨墮）。當時佛陀住在毗舍離國（Vesali），在瞿曇廟中，聽諸比丘受持三衣。什麼是三衣呢？一是安陀會（Antaravasa，內衣），二是郁多羅僧（Uttarasanaga，上衣），三是僧伽梨（Sanghati，重衣）。這便是三衣。』

法師說：『關於三衣的解說，在騫陀迦耆婆品（Khandhaka Jivaka）中會詳細說明。用其他的衣服進入村落，進入房間穿不同的衣服，進入村落穿不同的衣服，像這樣乃至有九種衣服。佛陀已經允許我們持有三衣，因為這句話的緣故，三衣各自持有三件，便成了九件衣服。想要給長老舍利弗（Sariputta）……』

【English Translation】 English version: 'The monk entered the village, searched everywhere but couldn't find him, and saw him sitting in the empty space. The monk said to Aijin Bhikkhu (one who has ended craving): 'Venerable Sir! You have such divine powers, why do you enter the house of a layman and sit alone in bed with a woman?' Aijin Bhikkhu replied: 'Elder! This is the offense of entering the house of a layman alone, Elder, please protect me well.'

The Dharma master said: 'This seeing is not true, therefore entering the house of a layman alone is an offense, therefore seeing is not to be trusted. If a Bhikkhu wants to enter a village and likes to sit in a secluded place with a woman, then when putting on robes and holding a bowl, he commits a Dukkata (minor offense). If he sets off, every step he takes is a Dukkata offense. If he arrives at the house of a donor and sits in a secluded place, he commits a Payattika (offense entailing expiation). If he leaves and then sits down again, each time he commits a Payattika offense. If he sits with many women, he commits many Payattika offenses. If a Bhikkhu is already in a secluded place and a woman comes in to pay respects and inquire, he does not commit an offense.' This precept arises from body and mind. The first Aniyata (undetermined rule) is explained in detail.

'At that time, the Buddha was staying at the Jetavana Anathapindika-arama (Jetavana Grove of Anathapindika) in Savatthi (Sravasti). 'Exposed secluded place' refers to a place that is not covered and hidden. 'One Bhikkhu, one woman' means that there are no men here, and coarse and evil words can be spoken. Unless there is a man who knows the situation, the rest of the text is no different from what was said in the first undetermined rule. There is no offense in the following situations: when the precepts were not initially established, in cases of insanity, mental confusion, or being afflicted by pain and suffering. This precept is a fundamental offense, arising from body and mind, and is included in pleasant feeling and neither-pleasant-nor-unpleasant feeling. The second undetermined rule is explained in detail.

'Next is the thirtieth Nissaggiya (requiring forfeiture). At that time, the Buddha was staying in Vesali (Vaishali), in the Gotama Temple, listening to the Bhikkhus uphold the three robes. What are the three robes? First, the Antaravasa (inner robe), second, the Uttarasanaga (upper robe), and third, the Sanghati (outer robe). These are called the three robes.'

The Dharma master said: 'The explanation of the three robes will be explained in detail in the Khandhaka Jivaka (Chapter on Jivaka). Entering a village with other clothes, entering a room wearing different clothes, entering a village wearing different clothes, like this, there are even nine kinds of clothes. The Buddha has already allowed us to possess three robes, because of this statement, each of the three robes is possessed in triplicate, thus becoming nine robes. Wanting to give to Elder Sariputta (Sariputra) ...'

弗者，時長老阿難言：『除佛世尊，餘聲聞弟子，悉無及舍利弗者。』是故阿難，若得袈裟染治帖凈，好者奉舍利弗；若得時食，有好者先奉舍利弗；若得非時漿七日藥盡形壽藥，于中好者亦奉舍利弗。若有諸長者子欲出家，來求阿難，阿難教往舍利弗所，求作和上或作阿阇梨。夫為長者子，應供養父母。是故我今應供養世尊，阿難悉作，我今得無為而住，是故舍利弗，恒敬重阿難，若得衣服飲食，于中好者先奉阿難。是故律本中說，欲奉舍利弗，佛問阿難：『舍利弗何時當還？』阿難答言：『或九日還或十日還。』」

問曰：「長老阿難，何由知舍利弗九日十日當還？」

答曰：「所以知者，舍利弗欲遊行諸國時，來至阿難所，語阿難言：『我欲行某國某國，某時某日當還。長老當好供養世尊，慎莫懈怠。若世尊為四部眾及天龍說法，時長老好憶持，我還長老當為我說。若世尊覓我時，長老當遣人來報我。』舍利弗在諸國，或遣信來問訊世尊，問訊世尊已，往至阿難所，語阿難言：『舍利弗令問訊大德，少病少惱、安樂住不？』問訊阿難已，語阿難言：『我某日當還。』是故阿難，知舍利弗九日十日當還。是故律本中說，佛告諸比丘：『若十日聽畜長衣。』」

法師言：「若阿難言：『舍利弗一

【現代漢語翻譯】現代漢語譯本：佛陀在世時，長老阿難說道：『除了佛世尊，其餘的聲聞弟子中，沒有人能比得上舍利弗（智慧第一的弟子）。』因此，阿難如果得到染治乾淨的好袈裟，就奉獻給舍利弗；如果得到好的時食，就先奉獻給舍利弗；如果得到非時漿、七日藥、盡形壽藥，其中最好的也奉獻給舍利弗。如果有各位長者的兒子想要出家，來請求阿難，阿難就教他們去舍利弗那裡，請求舍利弗作為他們的和尚（出家時的依止師）或阿阇梨（教授師）。作為長者的兒子，本應供養父母。因此，我現在應該供養世尊，阿難都代我做了，我現在才能得以無為而住。所以，舍利弗總是敬重阿難，如果得到衣服飲食，其中最好的就先奉獻給阿難。因此，律本中說，想要供養舍利弗，佛問阿難：『舍利弗什麼時候回來？』阿難回答說：『或許九天後回來，或許十天後回來。』

有人問：『長老阿難，怎麼知道舍利弗九天或十天後回來？』

回答說：『之所以知道，是因為舍利弗要遊歷各國時，會來到阿難這裡，告訴阿難說：『我將要前往某國某國，某時某日應當回來。長老要好好供養世尊，不要懈怠。如果世尊為四部眾及天龍說法，那時長老要好好記住，我回來后長老要為我說。如果世尊尋找我時，長老要派人來告訴我。』舍利弗在各國時，有時會派人來問候世尊，問候世尊后，前往阿難那裡，告訴阿難說：『舍利弗令我問候大德，少病少惱、安樂居住嗎？』問候阿難后，告訴阿難說：『我某日應當回來。』因此，阿難知道舍利弗九天或十天後回來。因此，律本中說，佛告訴各位比丘：『如果十天，允許儲存長衣。』

法師說：『如果阿難說：『舍利弗一

【English Translation】 English version: At one time, the elder Ānanda (the Buddha's attendant) said: 'Except for the Buddha, the World Honored One, among the other Śrāvaka (hearer) disciples, none can compare to Śāriputra (foremost in wisdom).' Therefore, Ānanda, if he obtains a good kāṣāya (袈裟, monastic robe) that is dyed, treated, and clean, he offers it to Śāriputra; if he obtains good timely food, he first offers it to Śāriputra; if he obtains untimely juice, seven-day medicine, or lifetime medicine, he offers the best of them to Śāriputra. If there are sons of wealthy families who wish to renounce the world and come to Ānanda, Ānanda instructs them to go to Śāriputra, seeking to have him as their Upādhyāya (和尚, preceptor) or Ācārya (阿阇梨, teacher). As sons of wealthy families, they should support their parents. Therefore, I should now support the World Honored One, but Ānanda does it for me, so I can abide in non-action. Therefore, Śāriputra always respects Ānanda, and if he obtains clothing and food, he first offers the best of them to Ānanda. Therefore, it is said in the Vinaya (律, monastic code), when wanting to offer to Śāriputra, the Buddha asks Ānanda: 'When will Śāriputra return?' Ānanda replies: 'Perhaps he will return in nine days or ten days.'

Question: 'Elder Ānanda, how do you know that Śāriputra will return in nine or ten days?'

Answer: 'The reason I know is that when Śāriputra wants to travel to various countries, he comes to Ānanda and tells Ānanda: 'I am going to such and such country, and I should return on such and such day. Elder, you should take good care of the World Honored One and not be negligent. If the World Honored One is teaching the four assemblies and the nāgas (龍, dragon) and devas (天, gods), then Elder should remember it well, and when I return, Elder should tell me about it. If the World Honored One is looking for me, Elder should send someone to inform me.' When Śāriputra is in various countries, he sometimes sends messengers to inquire after the World Honored One, and after inquiring after the World Honored One, they go to Ānanda and tell Ānanda: 'Śāriputra sends his regards to the Great Virtue, asking if you are free from illness and affliction, and abiding in peace?' After inquiring after Ānanda, they tell Ānanda: 'I should return on such and such day.' Therefore, Ānanda knows that Śāriputra will return in nine or ten days. Therefore, it is said in the Vinaya, the Buddha tells the bhikṣus (比丘, monks): 'If it is ten days, you are allowed to store long robes.'

The Dharma Master says: 'If Ānanda says: 'Śāriputra one

月半月當還。』如來亦應因此結戒。阿難言十日當還，是故如來聽十日內畜長衣不犯。」

問曰：「如來何故隨阿難語仍結戒？」

答曰：「此是制罪非性罪，是故隨阿難語而結。衣竟者，隨因緣得衣竟，或望衣竟或望斷作者，割截簪縫，是故名作。竟者，眾事已訖，是名竟。失衣者，若奪若失、若燒若漂、若敗壞若望斷、若迦提月過、若出功德衣，如是眾因緣亦名竟。佛告諸比丘：『有八事舍迦絺那衣。何謂為八？一者去，二者竟，三者盡，四者失，五者聞，六者望斷，七者出界外，八者共出。是為八。』」

法師曰：「此八事騫陀迦別當說。共僧舍者，作白羯磨舍。十日者，時克也，此衣十日內聽畜，不得過十日。六種衣中若一一衣者，何謂為六？一者驅磨，二者古貝，三者句賒耶，四者欽婆羅，五者娑那，六者婆興伽。是名六衣。若一一衣十日內應說凈者，若長二磔手、廣一磔手應說凈，若不說，過十日犯捨墮。是故律本中說，我聽諸比丘說凈，衣長八指，是修伽陀指，廣四指，此是最下衣。尼薩耆者，漢言舍，此是律法，波夜提罪應懺悔。」

法師曰：「何時尼薩耆？阿留那出時，漢言明相，得罪。若多衣縛束一處，過十日得一罪。若散衣不縛束，計衣多少隨得罪，舍已然後懺悔。

【現代漢語翻譯】現代漢語譯本：『月初或月末應該歸還。』如來也應該因此制定戒律。阿難說十日內應該歸還，所以如來允許十日內可以持有長衣而不犯戒。」

問：『如來為什麼順著阿難的話仍然制定戒律？』

答：『這是制罪而非性罪，所以順著阿難的話而制定。衣「竟」的意思是，隨因緣得到衣服的結束，或者期望衣服結束，或者期望斷絕作者，割截縫紉，因此稱為「作」。「竟」的意思是，所有事情已經完結，這叫做「竟」。失衣的意思是，如果被奪走、丟失、燒燬、漂走、敗壞、期望斷絕、迦提月過後、或者拿出功德衣，像這樣的各種因緣也叫做「竟」。佛告訴各位比丘：『有八種情況可以捨棄迦絺那衣（Kathina-cīvara）。哪八種呢？一是離開，二是結束，三是用盡，四是遺失，五是聽到，六是期望斷絕，七是超出界外，八是共同捨棄。這就是八種。』」

法師說：『這八種捨棄迦絺那衣的事情，在騫陀迦（Skandhaka）中會分別說明。共同由僧團捨棄，要通過白羯磨（Śukla-karma）來捨棄。十日，是時間期限，這種衣服在十日內允許持有，不能超過十日。六種衣服中的每一種，哪六種呢？一是驅磨（Kṣauma），二是古貝（Kūṭī），三是句賒耶（Kauśeya），四是欽婆羅（Kambala），五是娑那（Śāṇa），六是婆興伽（Bhauṅga）。這叫做六種衣服。如果每一種衣服在十日內應該說凈，如果長二磔手（vitasti，約24釐米）、寬一磔手應該說凈，如果不說凈，超過十日就犯捨墮（Nissaggiya Pācittiya）。所以律本中說，我允許各位比丘說凈，衣服長八指，是修伽陀指（Sugata-vidasti，佛指），寬四指，這是最下限的衣服。尼薩耆（Nissaggiya），漢譯為「舍」，這是律法，波夜提（Pācittiya）罪應該懺悔。』

法師說：『什麼時候犯尼薩耆罪呢？阿留那（Aruṇa）出現時，漢譯為明相，就得罪了。如果將多件衣服捆綁在一起，超過十日就得一個罪。如果散開衣服不捆綁，就按照衣服的數量來計算罪過，捨棄之後然後懺悔。

【English Translation】 English version: 『It should be returned at the beginning or end of the month.』 The Tathagata (如來) should also establish precepts because of this. Ānanda (阿難) said that it should be returned within ten days, therefore the Tathagata allowed keeping the long robe within ten days without violating the precepts.」

Question: 『Why did the Tathagata still establish precepts following Ānanda』s words?』

Answer: 『This is a secondary offense (制罪) not a primary offense (性罪), therefore it was established following Ānanda』s words. 『End』 (竟) of the robe means the end of obtaining the robe according to conditions, or expecting the end of the robe, or expecting the severance of the maker, cutting and sewing, therefore it is called 『making』 (作). 『End』 means that all matters have been completed, this is called 『end』. Losing the robe means if it is taken away, lost, burned, drifted away, ruined, expected to be severed, after the month of Kārttika (迦提月), or taking out the merit robe, such various conditions are also called 『end』. The Buddha told the Bhikkhus (比丘): 『There are eight reasons for abandoning the Kathina-cīvara (迦絺那衣). What are the eight? First is departure, second is end, third is exhaustion, fourth is loss, fifth is hearing, sixth is expecting severance, seventh is being outside the boundary, eighth is shared abandonment. These are the eight.』

The Dharma Master said: 『These eight matters of abandoning the Kathina-cīvara will be explained separately in the Skandhaka (騫陀迦). Shared abandonment by the Sangha (僧團) should be done through Śukla-karma (白羯磨). Ten days is the time limit, this robe is allowed to be kept within ten days, not exceeding ten days. Among the six kinds of robes, what are the six? First is Kṣauma (驅磨), second is Kūṭī (古貝), third is Kauśeya (句賒耶), fourth is Kambala (欽婆羅), fifth is Śāṇa (娑那), sixth is Bhauṅga (婆興伽). These are called the six robes. If each robe should be declared pure within ten days, if it is two vitasti (磔手, about 24 cm) long and one vitasti wide, it should be declared pure. If it is not declared pure, exceeding ten days constitutes a Nissaggiya Pācittiya (捨墮) offense. Therefore, the Vinaya (律) says, I allow the Bhikkhus to declare purity, the robe is eight Sugata-vidasti (修伽陀指, Buddha's finger) long and four fingers wide, this is the lowest limit of the robe. Nissaggiya (尼薩耆), translated as 『abandonment』, this is the Vinaya, the Pācittiya (波夜提) offense should be repented.』

The Dharma Master said: 『When is the Nissaggiya offense committed? When Aruṇa (阿留那) appears, translated as the light of dawn, the offense is committed. If multiple robes are tied together, one offense is committed after ten days. If the robes are scattered and not tied, the offenses are counted according to the number of robes, and repentance is done after abandonment.

」

法師曰：「云何舍？如律本中說，佛語諸比丘：『汝當如是舍。整衣服偏袒右肩來至僧中，先禮上座長跪叉手，作如是言：「大德僧憶念，我比丘某甲，故畜長衣過十日，犯捨墮，今舍與僧。」』若一衣言一，若二衣言二，若三衣、若眾多，道言眾多。眾中了了解法比丘，應作白羯磨，受彼比丘懺悔：『大德僧聽！比丘某甲，故畜長衣過十日，犯捨墮。今見罪，僧中發露懺悔。若僧時到、僧忍聽，我受某甲比丘懺悔。』白如是。羯磨已問彼比丘言：『汝見罪不？』答言：『見。』『汝當來罪莫犯。』答言：『善。』然後受懺悔。若舍與一人，舍二人、舍三人中，作是言：『大德憶念，我比丘某甲，畜長財過十日，犯捨墮。今舍與諸大德，波夜提罪今懺悔。』三人中一人應白二人言：『諸長老憶念，我受某甲比丘懺悔，當憶持。』受懺悔者問彼比丘，答對如僧中無異。僧中一人應三唱，還彼比丘衣，作是言：『此尼薩耆衣，僧今舍與長老。』如是三唱，此為作法故舍。眾僧下至一人，應還彼比丘衣善，若不還者，犯突吉羅罪。若犯捨墮，衣不捨不懺悔，隨著一一突吉羅罪。若一著不脫乃至破，一突吉羅罪。若犯尼薩耆，衣無罪者，於十日內若說凈若失，是名無罪。諸比丘自作是念：『如來聽畜三衣，我今長雨

【現代漢語翻譯】現代漢語譯本法師說：『如何捨棄？如戒律中所說，佛告訴眾比丘：『你們應當這樣捨棄。整理好衣服，袒露右肩，來到僧團中，先禮拜上座，然後長跪合掌，這樣說：「尊敬的僧團請記住，我比丘某甲，故意持有過期的長衣超過十日，犯了捨墮罪，現在將此衣捨棄給僧團。」』如果是一件衣服就說一件，如果是兩件衣服就說兩件，如果是三件衣服或更多，就說很多。僧團中瞭解戒律的比丘，應當進行白羯磨（宣佈），接受那位比丘的懺悔：『尊敬的僧團請聽！比丘某甲，故意持有過期的長衣超過十日，犯了捨墮罪。現在認識到自己的罪過，在僧團中發露懺悔。如果僧團認為時機已到，僧團同意，我就接受某甲比丘的懺悔。』這樣宣佈。羯磨完畢后，問那位比丘：『你認識到自己的罪過嗎？』回答說：『認識。』『你以後不要再犯同樣的罪過。』回答說：『好的。』然後接受懺悔。如果捨棄給一個人，捨棄給兩個人，捨棄給三個人，就這樣說：『尊敬的各位請記住，我比丘某甲，持有過期的財物超過十日，犯了捨墮罪。現在將此物捨棄給各位，波夜提罪現在懺悔。』三個人中一個人應當告訴另外兩個人：『各位長老請記住，我接受某甲比丘的懺悔，請記住。』接受懺悔的人問那位比丘，回答與在僧團中沒有區別。僧團中的一個人應當三次唱誦，將衣服還給那位比丘，這樣說：『這件尼薩耆衣（捨墮衣），僧團現在捨棄給長老。』這樣三次唱誦，這是爲了依法捨棄。眾僧下至一個人，應當將衣服還給那位比丘，這樣才好，如果不還，就犯突吉羅罪。如果犯了捨墮罪，衣服不捨棄不懺悔，隨著每一次穿著都會犯突吉羅罪。如果穿了不脫下甚至損壞，就犯一次突吉羅罪。如果犯了尼薩耆罪，衣服沒有罪過，在十日內如果聲明是凈物或者丟失了，這就算沒有罪。眾比丘自己這樣想：『如來允許持有三衣，我現在長雨 English version The Dharma Master said: 'How to relinquish? As it is said in the Vinaya, the Buddha told the Bhikkhus: 'You should relinquish in this way. Arrange your robes, expose your right shoulder, come to the Sangha, first bow to the senior monk, then kneel with palms together, and say: 'Venerable Sangha, please remember, I, Bhikkhu (name), intentionally kept an extra robe for more than ten days, committing a Nissaggiya Pacittiya offense. Now I relinquish this robe to the Sangha.'' If it is one robe, say one; if it is two robes, say two; if it is three robes or more, say many. A Bhikkhu in the Sangha who understands the Vinaya should perform a formal act of declaration (白羯磨, bái jié mó) and accept the Bhikkhu's confession: 'Venerable Sangha, please listen! Bhikkhu (name) intentionally kept an extra robe for more than ten days, committing a Nissaggiya Pacittiya offense. Now he recognizes his offense and confesses it in the Sangha. If the Sangha deems it the right time and agrees, I will accept Bhikkhu (name)'s confession.' Declare thus. After the formal act, ask the Bhikkhu: 'Do you recognize your offense?' He replies: 'I do.' 'You should not commit this offense again.' He replies: 'Good.' Then accept the confession. If relinquishing to one person, to two people, or to three people, say this: 'Venerable ones, please remember, I, Bhikkhu (name), kept extra property for more than ten days, committing a Nissaggiya Pacittiya offense. Now I relinquish this property to you, and I confess the Pacittiya offense.' One of the three people should tell the other two: 'Venerable elders, please remember, I accept Bhikkhu (name)'s confession, please remember it.' The one accepting the confession asks the Bhikkhu, and the response is the same as in the Sangha. One person in the Sangha should chant three times, returning the robe to the Bhikkhu, saying: 'This Nissaggiya (尼薩耆, ní sà qí) robe, the Sangha now relinquishes to the elder.' Chant this three times, this is relinquishing according to the Dharma. The Sangha, down to one person, should return the robe to the Bhikkhu, this is good. If they do not return it, they commit a Dukkrata (突吉羅, tū jí luó) offense. If one commits a Nissaggiya Pacittiya offense, and the robe is not relinquished and not confessed, each wearing of it incurs a Dukkrata offense. If one wears it without taking it off, or even damages it, it is one Dukkrata offense. If one commits a Nissaggiya offense, and the robe is without fault, if within ten days it is declared pure or is lost, this is considered without offense. The Bhikkhus think to themselves: 'The Tathagata (如來, rú lái) allowed the keeping of three robes, and now I have a long rain

【English Translation】 English version The Dharma Master said: 'How to relinquish? As it is said in the Vinaya, the Buddha told the Bhikkhus: 'You should relinquish in this way. Arrange your robes, expose your right shoulder, come to the Sangha, first bow to the senior monk, then kneel with palms together, and say: 'Venerable Sangha, please remember, I, Bhikkhu (name), intentionally kept an extra robe for more than ten days, committing a Nissaggiya Pacittiya offense. Now I relinquish this robe to the Sangha.'' If it is one robe, say one; if it is two robes, say two; if it is three robes or more, say many. A Bhikkhu in the Sangha who understands the Vinaya should perform a formal act of declaration (白羯磨, bái jié mó) and accept the Bhikkhu's confession: 'Venerable Sangha, please listen! Bhikkhu (name) intentionally kept an extra robe for more than ten days, committing a Nissaggiya Pacittiya offense. Now he recognizes his offense and confesses it in the Sangha. If the Sangha deems it the right time and agrees, I will accept Bhikkhu (name)'s confession.' Declare thus. After the formal act, ask the Bhikkhu: 'Do you recognize your offense?' He replies: 'I do.' 'You should not commit this offense again.' He replies: 'Good.' Then accept the confession. If relinquishing to one person, to two people, or to three people, say this: 'Venerable ones, please remember, I, Bhikkhu (name), kept extra property for more than ten days, committing a Nissaggiya Pacittiya offense. Now I relinquish this property to you, and I confess the Pacittiya offense.' One of the three people should tell the other two: 'Venerable elders, please remember, I accept Bhikkhu (name)'s confession, please remember it.' The one accepting the confession asks the Bhikkhu, and the response is the same as in the Sangha. One person in the Sangha should chant three times, returning the robe to the Bhikkhu, saying: 'This Nissaggiya (尼薩耆, ní sà qí) robe, the Sangha now relinquishes to the elder.' Chant this three times, this is relinquishing according to the Dharma. The Sangha, down to one person, should return the robe to the Bhikkhu, this is good. If they do not return it, they commit a Dukkrata (突吉羅, tū jí luó) offense. If one commits a Nissaggiya Pacittiya offense, and the robe is not relinquished and not confessed, each wearing of it incurs a Dukkrata offense. If one wears it without taking it off, or even damages it, it is one Dukkrata offense. If one commits a Nissaggiya offense, and the robe is without fault, if within ten days it is declared pure or is lost, this is considered without offense. The Bhikkhus think to themselves: 'The Tathagata (如來, rú lái) allowed the keeping of three robes, and now I have a long rain

衣、尼師檀、覆瘡衣、敷具、手巾、朱羅波利迦羅衣，不知當云何？為說凈、為受持？』作如是念已，往白世尊。佛告諸比丘：『三衣受持不須說凈；雨衣四月受持，過四月已說凈；尼師檀受持不須說凈；覆瘡衣不須說凈，瘡差已說凈；敷具受持不須說凈；朱羅波利迦羅衣受持不須說凈；手巾受持不須說凈。』」

問曰：「三衣云何受持？」

答曰：「作竟染帖凈量足然後受持。」

「云何量？」

「僧伽梨、郁多羅僧量者，上者減修伽陀衣，下者長四肘一拳肘，廣二肘一拳肘。安陀會量者，長四肘一拳肘，廣二肘，若長廣減量，作朱羅波利迦羅衣，漢言雜碎衣。受持三衣者，云何受持？若先受持僧伽梨，舍已受持新者，以身口對大德比丘說，若無大比丘，以手捉僧伽梨自說，若手不捉不成說，應道其名字。」

法師問曰：「所舍三衣，作朱羅波利迦羅衣受持，不須說凈？」

答曰：「應說凈。尼師檀受持一不得二；敷具青黃赤色有縷毛，多少隨得畜；覆瘡衣畜一不得過；手巾畜二；朱羅波利迦羅衣，隨有多少說受持不犯。床褥薦席、隱囊𣰽𣯫，悉屬房物不須說凈。受持三衣云何失？若施人，若人若賊奪，若失若罷道，若還作沙彌，若死若轉根，若舍若穿若離宿。」

問

【現代漢語翻譯】現代漢語譯本：『衣、尼師檀（坐具）、覆瘡衣（覆蓋瘡口的衣服）、敷具（鋪設的臥具）、手巾、朱羅波利迦羅衣（碎布縫製的衣服），不知道應當如何處理？是需要說凈（宣告為清凈之物），還是直接受持（接受並使用）？』比丘們這樣思慮后，去稟告世尊。佛陀告訴眾比丘：『三衣（僧伽梨、郁多羅僧、安陀會）受持時不需要說凈；雨衣可以受持四個月，超過四個月后需要說凈；尼師檀受持時不需要說凈；覆瘡衣不需要說凈，等瘡好了之後再說凈；敷具受持時不需要說凈；朱羅波利迦羅衣受持時不需要說凈；手巾受持時不需要說凈。』

有人問：『三衣應該如何受持？』

回答說：『製作完成，染色縫製，尺寸符合規定后，就可以受持。』

『尺寸如何規定？』

『僧伽梨（大衣）、郁多羅僧（中衣）的尺寸，最好的比修伽陀衣（佛陀穿的衣服）小一些，下等的長度是四肘一拳肘，寬度是二肘一拳肘。安陀會（內衣）的尺寸，長度是四肘一拳肘，寬度是二肘。如果長度或寬度不夠，可以做成朱羅波利迦羅衣，漢譯為雜碎衣。受持三衣，應該如何受持？如果先受持了僧伽梨，捨棄后要受持新的，要以身口對大德比丘說，如果沒有大比丘，就用手拿著僧伽梨自己說，如果手不拿著僧伽梨，就不能算作說，應該說出自己的名字。』

法師問：『所捨棄的三衣，做成朱羅波利迦羅衣受持，需要說凈嗎？』

回答說：『應該說凈。尼師檀受持一個，不能受持兩個；敷具，青黃赤色，有線有毛，多少都可以畜養；覆瘡衣畜養一件，不得超過；手巾畜養兩件；朱羅波利迦羅衣，隨有多少，說了受持就不犯戒。床褥、薦席、隱囊（靠墊）、𣰽𣯫（坐墊），都屬於房物，不需要說凈。受持的三衣如何失去？如果施捨給別人，如果被人或賊搶奪，如果遺失，如果放棄修行，如果還俗做沙彌，如果死亡，如果轉根（改變性別），如果捨棄，如果穿破，如果離開住所。』

問

【English Translation】 English version: 'Robes, nishidan (sitting cloth), covering-wound robes (robes to cover wounds), spreading cloths (bedding), hand towels, chulapoli-karana robes (robes made of scraps), I don't know how to deal with them? Should they be declared pure (declared as pure objects), or directly accepted and used?' After thinking like this, the monks went to report to the World Honored One. The Buddha told the monks: 'The three robes (sanghati, uttarasanga, antarvasa) do not need to be declared pure when accepted; raincoats can be accepted for four months, and after four months they need to be declared pure; nishidan do not need to be declared pure when accepted; covering-wound robes do not need to be declared pure, and should be declared pure after the wound heals; spreading cloths do not need to be declared pure when accepted; chulapoli-karana robes do not need to be declared pure when accepted; hand towels do not need to be declared pure when accepted.'

Someone asked: 'How should the three robes be accepted?'

The answer is: 'After the production is completed, dyed and sewn, and the size meets the regulations, it can be accepted.'

'How is the size regulated?'

'The size of the sanghati (outer robe) and uttarasanga (inner robe) should be slightly smaller than the sugata robe (the robe worn by the Buddha), and the lower grade is four cubits and one fist-elbow in length, and two cubits and one fist-elbow in width. The size of the antarvasa (undergarment) is four cubits and one fist-elbow in length, and two cubits in width. If the length or width is not enough, it can be made into a chulapoli-karana robe, which is translated into Chinese as miscellaneous scrap robe. How should the three robes be accepted? If you have accepted the sanghati first, and then want to accept a new one after discarding it, you should say it to a virtuous monk with your body and mouth. If there is no virtuous monk, you should hold the sanghati in your hand and say it yourself. If you don't hold the sanghati in your hand, it doesn't count as saying it, and you should say your name.'

The Dharma master asked: 'Do the discarded three robes, made into chulapoli-karana robes for acceptance, need to be declared pure?'

The answer is: 'They should be declared pure. Only one nishidan can be accepted, not two; spreading cloths, blue, yellow, and red, with threads and hair, can be kept as much as you want; only one covering-wound robe can be kept, not more; two hand towels can be kept; chulapoli-karana robes, no matter how many, are not a violation of the precepts if you say you accept them. Bedding, mats, cushions, and seat cushions all belong to the property of the room and do not need to be declared pure. How are the accepted three robes lost? If they are given to others, if they are robbed by people or thieves, if they are lost, if you give up practice, if you return to lay life as a novice, if you die, if you change your gender, if you discard them, if they are worn out, if you leave your residence.'

Question

曰：「云何穿？」

答曰：「穿大如指甲。」

問曰：「云何指甲？」

「最小指甲，若當穿中有一橫縷不失，若僧伽梨、郁多羅僧，廣邊八指內穿不失，長邊一磔手內穿不失。安陀會，廣邊四指內穿不失，長邊一磔手內穿不失，長廣外穿如小指甲大失，若失已過十日犯捨墮，補竟受持。尼師檀、覆瘡衣、雨衣、敷具、手巾，若受持穿不失。若衣欲破未有穿，或一條或二條，先以物補，然後割卻故者，不失受持。若三衣有二重，一重穿一重不穿，不失。」

問曰：「袈裟背處欲破，欲轉中著兩邊，云何轉而不失？」

答曰：「先取兩邊合刺連相著，然後以刀破背處開，然後刺緣，不失受持。若袈裟大減不失受持，若袈裟小以物裨不失受持。」

問曰：「若浣袈裟色脫，失受持不？」

答曰：「不失，若最下量物，長一尺六寸、廣八寸，此以物補應須說凈，若以小物補不須說凈。說凈有二種法，一者對面凈，二者展轉凈。」

「云何對面凈？」

「並縛相著，將至一比丘所，胡跪作如是言：『我有此長衣，為凈故，我今施與長老，正得賞護不得用。』」

「云何得用？」

「若施主語言：『此是我衣，隨長老用。』若作是語，得用無罪，是名對面

【現代漢語翻譯】現代漢語譯本問：『如何算是穿孔？』答：『穿孔大如指甲。』問：『如何算是指甲大小？』答：『最小的指甲，如果穿孔中有橫向的線縷沒有斷裂，那麼僧伽梨（Samghati，大衣）、郁多羅僧（Uttarasanga，上衣），在寬邊八指之內穿孔不算失去受持，長邊一拃手之內穿孔不算失去受持。安陀會（Antarvasa，內衣），寬邊四指之內穿孔不算失去受持，長邊一拃手之內穿孔不算失去受持，長和寬超出這個範圍的穿孔，如小指甲大小就算失去受持，如果失去受持超過十天，就犯捨墮罪，需要補好後重新受持。尼師檀（Nisidana，坐具）、覆瘡衣、雨衣、敷具、手巾，如果受持了，穿孔不算失去受持。如果衣服將要破損但還沒有穿孔，或者有一條或兩條裂縫，先用東西補好，然後割掉舊的部分，不算失去受持。如果三衣有兩層，一層穿孔另一層完好，不算失去受持。』問：『袈裟（Kasaya，僧侶的法衣）背面將要破損，想要將中間部分轉到兩邊來穿，如何轉才不算失去受持？』答：『先取兩邊縫合連線在一起，然後用刀子在背面破損處割開，然後縫上邊緣，不算失去受持。如果袈裟變得很小，不算失去受持，如果袈裟小了，用東西補上，不算失去受持。』問：『如果洗袈裟導致顏色脫落，是否失去受持？』答：『不失去受持，如果用來補丁的材料，長一尺六寸、寬八寸，那麼用這個材料補丁需要說凈，如果用小的材料補丁不需要說凈。說凈有兩種方法，一種是當面凈，一種是輾轉凈。』『如何是當面凈？』『將補丁和衣服綁在一起，帶到一位比丘（Bhikkhu，佛教僧侶）那裡，胡跪著說這樣的話：『我這件長衣，爲了清凈的緣故，我現在施與長老，只能賞護不能使用。』』『如何才能使用？』『如果施主說：『這件衣服是我的，隨長老使用。』如果這樣說，就可以使用而沒有罪過，這叫做當面凈。

【English Translation】 English version Question: 'What is considered a tear?' Answer: 'A tear the size of a fingernail.' Question: 'What is considered the size of a fingernail?' Answer: 'The smallest fingernail. If there is a horizontal thread unbroken within the tear, then for a Samghati (outer robe), Uttarasanga (upper robe), a tear within eight finger-widths of the wide edge does not constitute loss of possession; a tear within one span of the long edge does not constitute loss of possession. For an Antarvasa (inner robe), a tear within four finger-widths of the wide edge does not constitute loss of possession; a tear within one span of the long edge does not constitute loss of possession. A tear outside these limits, the size of a small fingernail, constitutes loss of possession. If the loss of possession exceeds ten days, it is a Nissaggiya Pacittiya offense, and it must be repaired and then re-accepted. A Nisidana (sitting cloth), a wound-covering cloth, a rain cloth, a spread, a hand towel, if possessed, a tear does not constitute loss of possession. If a robe is about to tear but does not yet have a tear, or has one or two tears, first patch it, then cut away the old part; this does not constitute loss of possession. If the three robes have two layers, and one layer is torn while the other is intact, this does not constitute loss of possession.' Question: 'If the back of the Kasaya (monk's robe) is about to tear, and one wants to turn the middle part to the sides, how can one turn it without losing possession?' Answer: 'First, take the two sides and sew them together, then cut open the torn part on the back with a knife, then sew the edges; this does not constitute loss of possession. If the Kasaya becomes very small, this does not constitute loss of possession. If the Kasaya is small, patch it; this does not constitute loss of possession.' Question: 'If washing the Kasaya causes the color to fade, is possession lost?' Answer: 'No, possession is not lost. If the material used for patching is one foot and six inches long and eight inches wide, then patching with this material requires purification. If patching with a small piece of material, purification is not required. There are two methods of purification: one is face-to-face purification, and the other is indirect purification.' 'What is face-to-face purification?' 'Tie the patch and the robe together, bring them to a Bhikkhu (Buddhist monk), kneel down, and say these words: 'I have this long robe, for the sake of purification, I now give it to the Elder, only for protection, not for use.'' 'How can it be used?' 'If the donor says: 'This robe is mine, let the Elder use it as he pleases.' If he says this, it can be used without offense; this is called face-to-face purification.'

真實凈。」

「云何展轉凈？」

「於五眾中，隨得一人作施主，將長衣至比丘所說言：『我比丘某甲，有此長衣未作凈，為展轉凈故，施與長老。』彼受施者言：『大德有此長衣未作凈，為展轉凈故，施與我，我今受。施主是誰？』答言：『某甲比丘。』更說言：『大德有此長衣，為凈故，施與我，我已受。此是某甲比丘物，大德為某甲比丘護持，用時隨意不須問主。』是名展轉凈施。」

法師曰：「若受施已答言善，不知為說不成說凈，應更覓知法人就說與前人。」

「云何成就？云何不成就？」

「若言施與大德，若言舍與大德，此是真實凈成舍。」

「云何展轉凈施成舍？」

「若言為展轉凈故施與長老，若言為展轉凈故舍與長老，若言為展轉凈故與長老隨用，一說成舍。」

「云何不成舍？」

「若言愿大德受此衣，愿成就大德衣，是名真實展轉凈施，不成真實凈舍。」

「云何成受不成受？」

「若言我取，若言我受，是名真實凈成受。」

「云何不成受？」

「若言我當取，若言我欲取，若言作我物，若言成我物，是真實凈不成受。若請為施主，不得不受，若不受者非律行也。」

法師曰：「次第文句易可解

【現代漢語翻譯】真實凈（Zhenshi jing）：'什麼是真實凈？' '在接受佈施時說：'施與大德（Dade，對僧侶的尊稱），舍與大德'，這被稱為真實凈，是完成了舍（she，佈施）的行為。'

云何展轉凈（Yunhe zhuanzhuan jing）：'什麼是展轉凈？' '在五眾（wuzhong，比丘、比丘尼、沙彌、沙彌尼、式叉摩那）中，如果有人成為施主，拿著長衣到比丘（Biqiu，男性出家人）那裡說：'我，比丘某甲（moujia），有這件長衣還沒有作凈，爲了展轉凈的緣故，施與長老（zhanglao，對年長僧侶的尊稱）。' 接受佈施的人說：'大德有這件長衣還沒有作凈，爲了展轉凈的緣故，施與我，我現在接受。施主是誰？' 回答說：'某甲比丘。' 再說：'大德有這件長衣，爲了作凈的緣故，施與我，我已經接受。這是某甲比丘的物品，大德為某甲比丘護持，使用時隨意，不需要問物主。' 這被稱為展轉凈施。'

法師（fashi，講授佛法的僧侶）說：'如果接受佈施后回答'善（shan，好）'，不知道是否為他說了不成說的凈，應該再找知法人（zhifaren，了解法律的人）就說與之前的人。'

'云何成就（Yunhe chengjiu）？云何不成就（Yunhe bu chengjiu）？' '如果說施與大德，如果說舍與大德，這是真實凈，完成了舍的行為。'

'云何展轉凈施成舍（Yunhe zhuanzhuan jing she cheng she）？' '如果說爲了展轉凈的緣故施與長老，如果說爲了展轉凈的緣故舍與長老，如果說爲了展轉凈的緣故與長老隨意使用，說一次就完成了舍的行為。'

'云何不成舍（Yunhe bu cheng she）？' '如果說愿大德接受這件衣服，愿成就大德的衣服，這被稱為真實展轉凈施，沒有完成真實凈舍。'

'云何成受不成受（Yunhe cheng shou bu cheng shou）？' '如果說我取，如果說我受，這被稱為真實凈，完成了受的行為。'

'云何不成受（Yunhe bu cheng shou）？' '如果說我將取，如果說我想要取，如果說作為我的物品，如果說成為我的物品，這是真實凈，沒有完成受的行為。如果請他作為施主，不得不接受，如果不接受就不是如律而行。'

法師說：'次第文句容易理解。'

【English Translation】 Zhenshi jing (True Purity): 'What is true purity?' 'When receiving offerings, saying: 'I give to the Greatly Virtuous (Dade, a respectful term for monks), I relinquish to the Greatly Virtuous,' this is called true purity, and it completes the act of giving (she, offering).'

Yunhe zhuanzhuan jing (How to Transfer Purity): 'What is transfer purity?' 'Among the Five Assemblies (wuzhong, Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, and Shikshamanas), if someone becomes a donor, bringing a long robe to a Bhikshu (Biqiu, a male monastic) and saying: 'I, Bhikshu Moujia (moujia), have this long robe that has not yet been purified. For the sake of transfer purity, I give it to the Elder (zhanglao, a respectful term for senior monks).' The recipient says: 'Greatly Virtuous, you have this long robe that has not yet been purified. For the sake of transfer purity, you give it to me, and I now receive it. Who is the donor?' The answer is: 'Bhikshu Moujia.' Then say: 'Greatly Virtuous, you have this long robe, for the sake of purification, you give it to me, and I have already received it. This is the property of Bhikshu Moujia. Greatly Virtuous, please safeguard it for Bhikshu Moujia, and use it freely without needing to ask the owner.' This is called transfer purity offering.'

The Dharma Master (fashi, a monk who teaches the Dharma) said: 'If, after receiving the offering, one answers 'Good (shan),' without knowing whether he has spoken the purity that cannot be spoken, one should seek out a person who knows the law (zhifaren, someone who understands the law) to speak to the previous person.'

'Yunhe chengjiu (How is it accomplished)? Yunhe bu chengjiu (How is it not accomplished)?' 'If one says, 'I give to the Greatly Virtuous,' if one says, 'I relinquish to the Greatly Virtuous,' this is true purity, and it completes the act of giving.'

'Yunhe zhuanzhuan jing she cheng she (How does transfer purity offering complete giving)?' 'If one says, 'For the sake of transfer purity, I give to the Elder,' if one says, 'For the sake of transfer purity, I relinquish to the Elder,' if one says, 'For the sake of transfer purity, I give it to the Elder for free use,' saying it once completes the act of giving.'

'Yunhe bu cheng she (How is giving not completed)?' 'If one says, 'May the Greatly Virtuous receive this robe, may the robe of the Greatly Virtuous be accomplished,' this is called true transfer purity offering, but it does not complete true purity giving.'

'Yunhe cheng shou bu cheng shou (How is receiving accomplished and not accomplished)?' 'If one says, 'I take it,' if one says, 'I receive it,' this is called true purity, and it completes the act of receiving.'

'Yunhe bu cheng shou (How is receiving not completed)?' 'If one says, 'I will take it,' if one says, 'I want to take it,' if one says, 'Make it my property,' if one says, 'Let it become my property,' this is true purity, but it does not complete the act of receiving. If one is invited to be a donor, one must accept, and if one does not accept, one is not acting in accordance with the precepts.'

The Dharma Master said: 'The order of the sentences is easy to understand.'

耳。若受已，不得不還，若不還得突吉羅罪。若受已知非己物，因施方便承匿此物，隨直多少得罪。此戒從身心口起，長衣不受持不凈施，過十日得罪，不以想脫，知過十日得罪，不知過十日亦得罪，此戒三受所攝。長衣戒廣說竟。

「持郁多羅僧、安陀會遊行諸國者，此僧伽梨置既久，而生撫壞。於是長老阿難，按行諸房見撫衣。」

法師曰：「阿難云何見此衣？阿難按行而見此衣？」

答曰：「所以長老阿難按行諸房，若見有敗壞者及不凈，便自補治掃除。若見有疾病比丘，便隨時供養料理，是故阿難按行諸房。與不離宿羯磨者，雖離衣宿而不犯尼薩耆罪。」

問曰：「得幾時離宿？」

答曰：「隨病未差得離宿。若病比丘，僧為羯磨，離衣宿已往余方，若病差欲還，道路險難不得還，恒作還意，雖病差不失衣。若決定作不還意失衣，若過十日犯長衣罪，若往余方病差，還來至衣所病復發，更欲往余方，承先羯磨不須更羯磨。聚落一界者，此聚落一族飲食共同置衣此聚落，身在阿蘭若處，若明相未出入聚落界，不失衣。聚落別界者，住止別，衣在此家，身在彼家宿，失衣。不離肘者，衣在十五肘內不失，若衣在地，身以神力在虛空，失衣。別聚落者，多主，如毗舍離、拘私羅那國

【現代漢語翻譯】現代漢語譯本：關於耳。如果接受了長衣，就不得不歸還，如果不歸還，就犯突吉羅罪（輕罪）。如果接受時已經知道不是自己的東西，因為佈施的方便而隱藏此物，根據價值多少而得罪。此戒從身、心、口而起，長衣不受持不清凈的佈施，超過十天就得罪，不以想解脫，知道超過十天就得罪，不知道超過十天也得罪，此戒為三受所攝。長衣戒的廣泛解說完畢。

『持有郁多羅僧（uttarasaṃgha，上衣）、安陀會（antarvāsa，內衣）的各個國家的人，這件僧伽梨（saṃghāṭī，大衣）放置很久，產生了破損。於是長老阿難（Ānanda），巡視各個房間，看見了破損的衣服。』

法師說：『阿難如何看見這件衣服？阿難巡視而看見這件衣服？』

回答說：『所以長老阿難巡視各個房間，如果看見有破敗損壞的或者不乾淨的，就自己修補治理、打掃清除。如果看見有生病的比丘（bhikkhu），就隨時供養料理，所以阿難巡視各個房間。與不離宿羯磨（kamma，業）的人，即使離開衣服過夜，也不犯尼薩耆（nissaggiya，捨墮）罪。』

問：『可以離開衣服過夜多久？』

答：『隨病未痊癒可以離開衣服過夜。如果生病的比丘，僧團為他做了羯磨，離開衣服過夜后前往其他地方，如果病好了想要回來，道路險阻難以回來，一直有歸還的心意，即使病好了也不失去衣服。如果決定不歸還就失去衣服，如果超過十天就犯長衣罪，如果前往其他地方病好了，回來到放衣服的地方病又復發，想要再去其他地方，承接先前的羯磨，不需要再做羯磨。聚落一界的人，這個聚落一族飲食共同，把衣服放在這個聚落，身體在阿蘭若（arañña，寂靜處）處，如果明相未出就進入聚落界，不失去衣服。聚落別界的人，住處不同，衣服在這家，身體在那家過夜，就失去衣服。不離肘的人，衣服在十五肘內不失去，如果衣服在地上，身體以神通力在虛空，就失去衣服。別的聚落，有多個主人，如毗舍離（Vesālī）、拘私羅那國（Kusinagar）。』

【English Translation】 English version: Regarding the ear. If a long robe is accepted, it must be returned; if it is not returned, one commits a dukkhata (minor offense). If, upon accepting it, one knows it is not one's own property and, for the sake of giving, conceals the item, one incurs an offense according to its value. This precept arises from body, mind, and speech. Not accepting unclean offerings for a long robe, one commits an offense after ten days. Not being liberated by thought, knowing that exceeding ten days is an offense, and not knowing that exceeding ten days is also an offense, this precept is governed by the three receptions. The extensive explanation of the long robe precept is complete.

'Those in various countries who possess the uttarasaṃgha (upper robe), the antarvāsa (inner robe), this saṃghāṭī (outer robe) has been kept for a long time and has become damaged. Then the elder Ānanda, inspecting the rooms, saw the damaged robe.'

The Dharma master said, 'How did Ānanda see this robe? Ānanda inspected and saw this robe?'

The answer is, 'Therefore, the elder Ānanda inspected the rooms, and if he saw anything broken or unclean, he would repair and clean it himself. If he saw a sick bhikkhu (monk), he would provide for and care for him at all times. That is why Ānanda inspected the rooms. For those who have the 'not leaving overnight' kamma (action), even if they leave the robe overnight, they do not commit a nissaggiya (forfeiture) offense.'

Question: 'For how long can one leave the robe overnight?'

Answer: 'One can leave the robe overnight as long as the illness has not healed. If a sick bhikkhu has the kamma performed for him by the Sangha, and after leaving the robe overnight, goes to another place, if the illness heals and he wants to return, but the road is dangerous and difficult to return, and he constantly intends to return, he does not lose the robe even if the illness heals. If he decides not to return, he loses the robe. If more than ten days pass, he commits the long robe offense. If he goes to another place and the illness heals, and he returns to the place where the robe is, and the illness recurs, and he wants to go to another place, he continues with the previous kamma and does not need to perform kamma again. Those in a single village boundary, this village shares food and drink, and the robe is placed in this village, and the body is in the arañña (quiet place), if the light of dawn has not yet appeared and one enters the village boundary, one does not lose the robe. Those in separate village boundaries, the dwelling is separate, the robe is in this house, and the body spends the night in that house, one loses the robe. Those who do not leave the elbow, the robe is within fifteen cubits and one does not lose it. If the robe is on the ground and the body is in the sky by supernatural power, one loses the robe. Separate villages have multiple owners, such as Vesālī and Kusinagar.'

，此是別聚落，若衣在客舍、身在外，若來離衣十五肘內，不失衣。」

法師曰：「次第文句易可解耳。重閣者，或五重或七重，各一界有別界。云何一界？若上下重悉屬一主，衣在此重閣，不失衣，是名一界。云何別界？此重閣多人共住，若住處各異，衣在上重，比丘在下重，比丘應往衣所，若不往衣所失衣，是名別界。車界者，若比丘置衣車上，比丘應隨逐車行，不得遠，若明相未出時，離車十五肘內，不失衣。若出十五肘外失衣，是名車界。若寄衣置車，車若翻倒或敗壞，車上物分張多聚，衣隨聚處，比丘應往衣邊，不得離。樹界者，日正中時影所覆處，若樹枝葉蔬蔭不相連線，衣在日中，比丘在樹下失衣。若樹枝偏長，衣在枝蔭下，比丘在樹根，不失。阿蘭若界者，如毗梨吒毗林無異，漢言大樹，亦如海洲，人所不及處。林界者，若衣在林中，衣在十四肘內，不失衣。海洲亦如是，方十四肘內不失衣。此林若有人來往，無十四肘界，衣應隨身，若不隨失衣。比丘在阿蘭若處，竟夜坐禪，天欲曉患眼睡，脫衣置岸上，入池洗浴，洗浴未竟明相出，此衣便成離宿，犯尼薩耆罪。若未舍未懺悔，若著突吉羅罪。若露身上岸，復犯突吉羅罪。」

問曰：「云何得脫？」

答曰：「若無比丘未得懺悔

【現代漢語翻譯】現代漢語譯本：『這是另一個村落的情況，如果僧衣放在客舍里，而比丘身在客舍外，只要離開僧衣不超過十五肘的距離，就不算失去這件僧衣。』

法師說：『這些次第的文句很容易理解。重閣，指的是五重或七重的樓閣，每一重樓閣各自形成一個界限，有各自獨立的範圍。什麼叫做一個界限呢？如果上下重閣都屬於同一個主人，僧衣放在這重閣里，就不算失去僧衣，這叫做一個界限。什麼叫做不同的界限呢？如果這重閣里住著很多人，而且居住的地方各不相同，僧衣放在上重閣，比丘在下重閣，比丘就應該去僧衣所在的地方，如果不去僧衣所在的地方，就算失去僧衣，這叫做不同的界限。車界，指的是如果比丘把僧衣放在車上，比丘就應該跟隨車子行走，不能離得太遠，如果在黎明到來之前，離開車子不超過十五肘的距離，就不算失去僧衣。如果超過十五肘的距離，就算失去僧衣，這叫做車界。如果把僧衣寄放在車上，車子如果翻倒或損壞，車上的東西分散成很多堆，僧衣隨著堆放的地方，比丘就應該去僧衣旁邊，不能離開。樹界，指的是太陽正當空時，樹影所覆蓋的地方，如果樹的枝葉稀疏，樹蔭不相連線，僧衣放在陽光下，比丘在樹下，就算失去僧衣。如果樹枝偏長，僧衣在樹枝的陰影下，比丘在樹根處，就不算失去僧衣。阿蘭若界，就像毗梨吒毗林（Viriṭa viriṃ，大樹林）一樣，用漢語來說就是大樹，也像海中的島嶼一樣，是人跡罕至的地方。林界，指的是如果僧衣在樹林中，僧衣在十四肘的範圍內，就不算失去僧衣。海島也是這樣，在十四肘的範圍內就不算失去僧衣。這片樹林如果有人來往，就沒有十四肘的界限，僧衣應該隨身攜帶，如果不隨身攜帶就算失去僧衣。比丘在阿蘭若處，整夜坐禪，天快亮的時候，因為眼睛疲勞想睡覺，脫下僧衣放在岸上，進入池塘洗澡，洗澡還沒有結束，天就亮了，這件僧衣就成了離宿衣，犯了尼薩耆罪（Nissaggiya Pācittiya）。如果沒有捨棄和懺悔，如果穿上這件僧衣，就犯了突吉羅罪（Dukkata）。如果裸著身體上岸，又犯了突吉羅罪。』

問：『怎樣才能擺脫這些罪過呢？』

答：『如果沒有比丘，還沒有得到懺悔……』

【English Translation】 English version: 『This is about another village. If the robe is in the guest house and the bhikkhu (monk) is outside, if he stays within fifteen cubits of the robe, he does not lose the robe.』

The Dharma master said: 『The meaning of these sentences in order is easy to understand. A multi-storied pavilion refers to a five-storied or seven-storied building, each story forming a separate boundary, each with its own independent range. What is called a single boundary? If the upper and lower stories all belong to the same owner, and the robe is placed in this multi-storied pavilion, the bhikkhu does not lose the robe; this is called a single boundary. What is called a separate boundary? If many people live in this multi-storied pavilion, and their residences are different, and the robe is placed on the upper story while the bhikkhu is on the lower story, the bhikkhu should go to where the robe is. If he does not go to where the robe is, he loses the robe; this is called a separate boundary. A cart boundary refers to if the bhikkhu places the robe on a cart, the bhikkhu should follow the cart and not be too far away. If, before dawn, he stays within fifteen cubits of the cart, he does not lose the robe. If he goes beyond fifteen cubits, he loses the robe; this is called a cart boundary. If the robe is left on the cart, and the cart overturns or is damaged, and the items on the cart are scattered into many piles, the robe follows the place where it is piled. The bhikkhu should go to the robe and not leave it. A tree boundary refers to the area covered by the shadow of the tree when the sun is directly overhead. If the branches and leaves of the tree are sparse and the shade is not connected, and the robe is in the sunlight while the bhikkhu is under the tree, he loses the robe. If the branches of the tree are long and the robe is in the shade of the branches while the bhikkhu is at the root of the tree, he does not lose the robe. A forest hermitage boundary is like the Viriṭa viriṃ (large forest), which in Chinese means a large tree, and is also like an island in the sea, a place rarely visited by people. A forest boundary refers to if the robe is in the forest, and the robe is within fourteen cubits, the bhikkhu does not lose the robe. It is the same with a sea island; within fourteen cubits, he does not lose the robe. If people come and go in this forest, there is no boundary of fourteen cubits; the robe should be carried with him. If he does not carry it with him, he loses the robe. A bhikkhu is in a forest hermitage, meditating all night. When dawn is approaching, he feels sleepy due to eye fatigue, takes off his robe and places it on the bank, and enters the pond to bathe. Before he finishes bathing, dawn breaks, and this robe becomes a robe left overnight, committing the Nissaggiya Pācittiya (forfeiture entailing expiation) offense. If he has not relinquished it and confessed, and if he wears this robe, he commits a Dukkata (wrongdoing) offense. If he goes ashore naked, he commits another Dukkata offense.』

Question: 『How can one be freed from these offenses?』

Answer: 『If there is no bhikkhu, and he has not yet obtained confession...』

，得著無罪。若見比丘，不捨懺悔隨著，一一突吉羅罪。若比丘有捨墮衣，欲將至比丘所舍懺悔，道路值賊奪衣，但懺悔波夜提罪。若遣沙彌或白衣，為比丘持衣行，或避路或眠熟，至明相出失衣應舍。若沙彌或白衣持衣在前入，不失衣界，比丘亦入不知，謂言界外，明相出，衣實在界內，謂失不失。依止亦如是，若弟子未滿五臘，為師持衣隨和上行，道路值人說法，因貪聞法故，至明相出，不犯離師罪。何以故？心無決定住故。和上犯離衣宿罪，此戒衣已受持，離宿故得罪。余文句如前無異。離衣宿戒廣說竟。

「爾時有一比丘得非時衣，此比丘欲作衣不足，以水灑日曝牽挽欲令長。世尊按行房舍，見已問言：『比丘！汝作何等？』比丘答言：『此衣短，欲牽挽使長。』非時衣者，夏末一月、冬四月是時，餘七月是非時。非時施者，僧次得、眾次得、或獨得。僧者，一切眾僧。眾者，或學律眾，或學阿毗曇眾，或學修多羅眾。若不足者，小小不足，得置一月。望得者，或於僧中望得，或於眾中望得，或於親友望得，或於知識望得，或於糞掃處望得，或自物望得，是名望得。若有望處，一月內得畜，若過畜犯尼薩耆罪，若二十九日得所望衣細、先衣粗，先衣說凈，新得衣復得一月，為望同故。若望得衣粗，復得

【現代漢語翻譯】現代漢語譯本：，便能獲得無罪。如果見到其他比丘，不停止懺悔，那麼每一項都是突吉羅罪（Dukkata，輕罪）。如果比丘有捨墮衣，想要拿到其他比丘處進行懺悔，路上遇到盜賊搶走衣服，只需懺悔波逸提罪（Payantika，一種罪名）。如果派遣沙彌（Sramanera，佛教出家男子）或白衣（在家信徒），為比丘拿著衣服行走，或者爲了避開道路或者睡著了，到天亮時衣服丟失，就應該捨棄。如果沙彌或白衣拿著衣服在前面走，沒有超出衣界（衣服允許存放的範圍），比丘也進入了衣界但不知道，以為在衣界外，天亮時，衣服實際上在衣界內，這種情況不算丟失。依止（依靠）的情況也是如此，如果弟子未滿五年戒臘，為師父拿著衣服跟隨和尚（Upadhyaya，親教師）行走，路上遇到有人說法，因為貪圖聽法，直到天亮，不犯離開師父的罪過。為什麼呢？因為心中沒有決定要停留。和尚犯了離衣過夜的罪過，此戒律的衣服已經受持，因為離開過夜而獲罪。其餘的文字語句和前面沒有區別。離衣宿戒的廣義解釋完畢。

當時有一位比丘得到非時衣（不在規定時間內獲得的衣服），這位比丘想要製作衣服但材料不足，用水噴灑、太陽曝曬、拉扯，想要讓衣服變長。世尊（釋迦牟尼佛）巡視僧房，看到后問道：『比丘！你在做什麼？』比丘回答說：『這件衣服短，想要拉扯使它變長。』非時衣是指，夏末一個月、冬季四個月是允許的時間，其餘七個月是非允許的時間。非時佈施是指，按照僧團的順序獲得、按照大眾的順序獲得、或者獨自獲得。僧（Sangha，僧團）是指，一切眾僧。眾（Gana，團體）是指，或者學習戒律的團體，或者學習阿毗曇（Abhidhamma，論藏）的團體，或者學習修多羅（Sutra，經藏）的團體。如果材料稍微不足，可以放置一個月。期望獲得是指，或者在僧團中期望獲得，或者在大眾中期望獲得，或者在親友處期望獲得，或者在熟人處期望獲得，或者在糞掃處期望獲得，或者從自己的物品中期望獲得，這叫做期望獲得。如果有期望的地方，一個月內可以持有，如果超過期限持有，就犯尼薩耆罪（Nissaggiya，捨墮罪），如果在二十九日得到所期望的衣服很細，之前的衣服很粗，之前的衣服已經說凈（已經處理過），新得到的衣服又可以再放一個月，因為是期望得到的緣故。如果期望得到的衣服很粗，又得到

【English Translation】 English version: , and be free from guilt. If he sees a Bhikkhu (Buddhist monk), and does not cease repenting along with him, each offense is a Dukkata (minor offense). If a Bhikkhu has a Nissaggiya (an offense requiring forfeiture) robe and wants to take it to a Bhikkhu to confess, but is robbed of the robe on the way, he only needs to confess a Payantika (a type of offense). If he sends a Sramanera (novice monk) or a layperson to carry the robe for the Bhikkhu, and they either avoid the road or fall asleep, and the robe is lost when dawn breaks, it should be forfeited. If the Sramanera or layperson carries the robe ahead and does not leave the boundary of the robe (the permissible area for keeping the robe), and the Bhikkhu also enters but is unaware, thinking he is outside the boundary, but at dawn the robe is actually within the boundary, it is not considered lost. The same applies to dependence (on a teacher). If a disciple with less than five years of seniority carries the robe for his teacher and follows the Upadhyaya (preceptor), and they encounter someone preaching the Dharma on the way, and because of greed for listening to the Dharma, it is dawn before they leave, he does not commit the offense of leaving the teacher. Why? Because his mind was not determined to stay. The Upadhyaya commits the offense of sleeping apart from the robe. This robe, subject to this rule, has already been accepted, and he commits an offense because he slept apart from it. The remaining wording is the same as before. The extensive explanation of the rule against sleeping apart from the robe is complete.

At that time, there was a Bhikkhu who obtained a non-seasonal robe (a robe obtained outside the permitted time). This Bhikkhu wanted to make a robe but did not have enough material, so he sprinkled water on it, exposed it to the sun, and stretched it, wanting to make it longer. The World-Honored One (Shakyamuni Buddha) was inspecting the monastic dwellings and, seeing this, asked, 'Bhikkhu! What are you doing?' The Bhikkhu replied, 'This robe is short, and I want to stretch it to make it longer.' Non-seasonal robes refer to the one month at the end of summer and the four months of winter, which are the permitted times; the remaining seven months are the non-permitted times. Non-seasonal offerings refer to those obtained in order of the Sangha (monastic community), in order of the group, or obtained individually. Sangha refers to the entire monastic community. Gana (group) refers to either a group studying the Vinaya (monastic rules), a group studying the Abhidhamma (Buddhist philosophy), or a group studying the Sutras (Buddhist scriptures). If the material is slightly insufficient, it can be kept for one month. Expecting to obtain refers to expecting to obtain it from the Sangha, from the group, from relatives, from acquaintances, from a refuse heap, or from one's own possessions; this is called expecting to obtain. If there is a place of expectation, it can be kept within one month; if it is kept beyond the time limit, it constitutes a Nissaggiya offense (an offense requiring forfeiture). If on the twenty-ninth day, the expected robe obtained is fine and the previous robe is coarse, and the previous robe has been declared pure (already dealt with), the newly obtained robe can be kept for another month because it was expected. If the expected robe obtained is coarse, and then

停一月，如是展轉隨意所樂，為欲同故，莫過一月。」

法師曰：「次第文句易可解耳。若二十九日得所望衣，即日應受持、若說凈。若不受持不說凈，至明相出時，尼薩耆。如是展轉乃至十日，得所望衣，即日應受持、說凈。若不受持不說凈，至十一日明相出時，尼薩耆。此戒因緣本起，如第一尼薩耆無異。廣說竟。

「爾時佛住舍衛國祇樹給孤獨園精舍，時長老優陀夷，遣故二浣故衣。父母親七世者，父、祖、高祖、曾祖，如是乃至七世，母七世亦如是。父親者，伯叔兄弟乃至兒孫。母親者，舅姨乃至兒孫七世，悉是母親。若女乃至孫，悉是親也，得使出家。女乃至孫兒染，不得使出家。婦兒染。何以故？非親故。比丘尼者，從二部僧中白四羯磨受具足戒，是名比丘尼。故衣者，下至經身，是名故衣。浣尼薩耆者，若比丘教比丘尼浣，若作灶暖水，覓𧂒鉆火，隨所作一一，比丘得突吉羅罪，若浣竟尼薩耆。若浣竟欲還比丘，比丘尼自言未凈，更為重浣，比丘得突吉羅罪。染亦如是，若染竟使打，隨一一，比丘得突吉羅罪，若非親非親想使浣染，尼薩耆。無罪者，若比丘尼自取浣不犯，若使式叉摩尼、沙彌尼、沙彌、優婆塞、優婆夷浣染不犯。若使優婆夷浣染，未得浣染，后出家受具足戒已，方為浣染

【現代漢語翻譯】現代漢語譯本：『可以延遲一個月，這樣輾轉隨自己的意願，爲了共同的目的，不要超過一個月。』

法師說：『這段文字的次第和文句很容易理解。如果在二十九日得到想要的衣服，當天就應該受持並說凈。如果不受持也不說凈，到第二天黎明時分，就觸犯了尼薩耆（Nissaggiya，捨墮）。像這樣輾轉拖延到第十天，得到想要的衣服，當天就應該受持並說凈。如果不受持也不說凈，到第十一天黎明時分，就觸犯了尼薩耆。此戒的因緣本起，與第一條尼薩耆戒沒有區別。』（廣說完畢）

『當時，佛陀住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindada-ārāma）精舍。當時，長老優陀夷（Udayin）派遣（比丘尼）去洗滌舊的衣服。父母親七世以內的親屬，父親方面包括父親、祖父、曾祖父、高祖父，這樣乃至七世；母親七世以內也是如此。父親方面的親屬，包括伯父、叔父、兄弟乃至兒孫。母親方面的親屬，包括舅父、姨母乃至兒孫七世，都算是母親的親屬。如果是女兒乃至孫女，都算是親屬，可以允許她們出家。如果是女兒乃至孫女已經染污，則不允許她們出家。如果是妻子的女兒染污，也不允許出家。為什麼呢？因為不是親屬的緣故。比丘尼（bhikkhunī）是指從二部僧（比丘僧團和比丘尼僧團）中通過白四羯磨（bái sì jiémó，四次宣告的羯磨法）受具足戒的女性，這稱為比丘尼。舊衣服是指下至貼身穿著的衣服，這稱為舊衣服。浣尼薩耆是指，如果比丘（bhikkhu）教唆比丘尼洗衣服，或者為她做灶燒水，尋找堿土鉆木取火，隨著所做的每一件事，比丘都犯突吉羅罪（dukkaṭa，惡作罪）；如果洗完衣服，就觸犯了尼薩耆。如果洗完衣服想要還給比丘，比丘尼自己說還沒洗乾淨，要求重新洗，比丘犯突吉羅罪。染色也是如此，如果染色完畢后使喚（比丘尼）捶打（衣服），隨著每一件事，比丘都犯突吉羅罪。如果不是親屬，卻當成不是親屬的人使喚她們洗染衣服，就觸犯尼薩耆。沒有罪的情況是，如果比丘尼自己取來洗衣服，不犯戒；如果使喚式叉摩尼（śikṣamāṇā，學戒女）、沙彌尼（śrāmaṇerikā，小沙彌尼）、沙彌（śrāmaṇera，小沙彌）、優婆塞（upāsaka，近事男）、優婆夷（upāsikā，近事女）洗染衣服，不犯戒。如果使喚優婆夷洗染衣服，在還沒洗染完畢之前，（優婆夷）後來出家受了具足戒，那麼（之前的）洗染行為。』

【English Translation】 English version: 『One may delay for a month, thus proceeding according to one's own pleasure, for the sake of common purpose, but not exceeding one month.』

The Dharma Master said: 『The order and wording of this passage are easy to understand. If one obtains the desired robe on the twenty-ninth day, one should accept and declare it pure on that very day. If one does not accept and declare it pure, then at the break of dawn on the following day, one commits a Nissaggiya (an offense requiring forfeiture). Similarly, if one delays until the tenth day and obtains the desired robe, one should accept and declare it pure on that very day. If one does not accept and declare it pure, then at the break of dawn on the eleventh day, one commits a Nissaggiya. The origin of this precept is no different from the first Nissaggiya precept.』 (End of the extensive explanation)

『At that time, the Buddha was residing in the Jeta Grove (Jetavana-anāthapindada-ārāma) of Śrāvastī (舍衛國). At that time, the Elder Udayin (優陀夷) sent (a bhikkhunī) to wash old clothes. Relatives within seven generations of one's parents, on the father's side including the father, grandfather, great-grandfather, great-great-grandfather, and so on up to seven generations; the same applies to the mother's side for seven generations. Relatives on the father's side include paternal uncles, brothers, and even sons and grandsons. Relatives on the mother's side include maternal uncles, aunts, and even sons and grandsons for seven generations; all these are considered relatives of the mother. If it is a daughter or even a granddaughter, they are considered relatives and may be allowed to ordain. If a daughter or even a granddaughter is defiled, they may not be allowed to ordain. The daughter of one's wife is also not allowed to ordain. Why? Because she is not a relative. A bhikkhunī (比丘尼) is one who has received full ordination from both the Bhikkhu Sangha (比丘僧團) and the Bhikkhunī Sangha (比丘尼僧團) through the procedure of 'white four karmas' (bái sì jiémó, four formal acts of declaration), this is called a bhikkhunī. Old clothes refer to clothes worn down to the point of being next to the skin, these are called old clothes. 'Washing Nissaggiya' means that if a bhikkhu (比丘) instructs a bhikkhunī to wash clothes, or makes a stove to heat water for her, seeks alkali soil, or drills for fire, with each action, the bhikkhu commits a Dukkata (dukkaṭa, offense of wrong-doing); if the washing is completed, he commits a Nissaggiya. If, after the washing is completed, he wants to return the clothes to the bhikkhu, but the bhikkhunī says they are not yet clean and asks for them to be washed again, the bhikkhu commits a Dukkata. The same applies to dyeing; if after the dyeing is completed, he orders (the bhikkhunī) to beat (the clothes), with each action, the bhikkhu commits a Dukkata. If they are not relatives, and he treats them as non-relatives and orders them to wash and dye clothes, he commits a Nissaggiya. There is no offense if the bhikkhunī takes the clothes to wash herself; there is no offense if he orders a śikṣamāṇā (śikṣamāṇā, female trainee), a śrāmaṇerikā (śrāmaṇerikā, novice nun), a śrāmaṇera (śrāmaṇera, novice monk), an upāsaka (upāsaka, male lay follower), or an upāsikā (upāsikā, female lay follower) to wash and dye clothes. If he orders an upāsikā to wash and dye clothes, and before the washing and dyeing are completed, (the upāsikā) later ordains and receives full ordination, then (the previous) washing and dyeing actions (are not an offense).』

還，比丘得尼薩耆。若使沙彌尼、式叉摩尼浣染，未得浣染，后受具足戒竟為浣染，比丘得尼薩耆罪。若使優婆塞、沙彌浣染，未得浣染，后出家受具足戒已，轉根成比丘尼為浣染，比丘犯尼薩耆罪。使比丘浣染，轉根亦如是。若使比丘尼浣染，浣染已比丘自言未凈，重為浣，比丘犯尼薩耆罪突吉羅罪。若使眾多非親里比丘尼浣，眾多尼薩耆。若比丘尼從比丘尼僧得具足戒，不從大德得具足戒，如五百諸釋女，使此比丘尼浣，突吉羅罪。無罪者，若浣革屣囊缽囊、隱囊帶腰繩，浣如是物無罪。」

法師曰：「次第文句易可解耳。此戒具足六事得罪。何謂為六？一者身，二者口，三者身口，四者身心口，五者作，六者不以想脫，此戒具三受。浣衣戒廣說竟。

「爾時佛在王舍城于竹林精舍，時郁波羅華比丘尼，住舍衛國。於是郁波羅華，清朝著衣持缽，入舍衛國乞食，乞食已還入安陀迦林白日入定。」

問曰：「比丘尼無獨行法，郁波羅華云何獨入安陀迦林？」

答曰：「如來未制獨行戒，是以郁波羅華得獨入。已行者，已行賊法。」

「云何行賊法？」

「穿逾墻壁劫奪人物，以此為業，是名為賊。賊主者，統領諸賊。此賊主先與比丘尼郁波羅華相識。前行者，賊主盜前而行，

【現代漢語翻譯】現代漢語譯本：還，如果比丘讓尼薩耆（Nissaggiya，捨棄）命令沙彌尼（Sramaneri，沙彌尼）、式叉摩尼（Siksamana，學法女）洗染，在未得到允許洗染的情況下，之後受了具足戒（Upasampada，比丘或比丘尼的正式出家戒）才洗染，比丘得尼薩耆罪。如果讓優婆塞（Upasaka，男居士）、沙彌（Sramanera，沙彌）洗染，在未得到允許洗染的情況下，之後出家受了具足戒，轉變性別成為比丘尼后才洗染，比丘犯尼薩耆罪。使比丘洗染，轉變性別也如此。如果讓比丘尼洗染，洗染后比丘自己說未凈，重新為她洗，比丘犯尼薩耆罪和突吉羅罪（Dukkata，惡作罪）。如果讓眾多非親屬的比丘尼洗，眾多尼薩耆罪。如果比丘尼從比丘尼僧團得到具足戒，不是從大德處得到具足戒，如五百釋迦族女子，使這些比丘尼洗，犯突吉羅罪。沒有罪的情況是，如果洗革屣（皮革鞋子）囊、缽囊（缽袋）、隱囊（內衣袋）、帶腰繩，洗這些東西沒有罪。

法師說：『次第文句容易理解。此戒具足六事會得罪。什麼是六？一是身，二是口，三是身口，四是身心口，五是作，六是不以想脫。此戒具三受。』浣衣戒廣說完畢。

『當時佛在王舍城（Rajagrha）的竹林精舍（Venuvana），當時郁波羅華（Utpalavarna）比丘尼，住在舍衛國（Sravasti）。於是郁波羅華，清晨穿著衣服拿著缽，進入舍衛國乞食，乞食完畢后回到安陀迦林（Andhakavana）白天入定。』

問：『比丘尼沒有獨行的規定，郁波羅華為什麼獨自進入安陀迦林？』

答：『如來（Tathagata，佛的稱號）未制定獨行戒，因此郁波羅華可以獨自進入。已經做了的，是已經做了賊法。』

『什麼是行賊法？』

『穿墻越壁搶劫財物，以此為職業，這叫做賊。賊主，是統領眾賊的人。這個賊主先前與比丘尼郁波羅華相識。前行者，賊主盜竊在前而行，

【English Translation】 English version: Furthermore, if a Bhikkhu (monk) orders a Nissaggiya (requiring forfeiture) to a Sramaneri (novice nun) or a Siksamana (probationary nun) to wash and dye, without permission to wash and dye, and later, after receiving Upasampada (full ordination), they then wash and dye, the Bhikkhu incurs a Nissaggiya offense. If he orders an Upasaka (male lay devotee) or a Sramanera (novice monk) to wash and dye, without permission to wash and dye, and later, after ordaining and receiving Upasampada, they transform into a Bhikkhuni (nun) and then wash and dye, the Bhikkhu commits a Nissaggiya offense. Ordering a Bhikkhu to wash and dye, the transformation is the same. If he orders a Bhikkhuni to wash and dye, and after washing and dyeing, the Bhikkhu himself says it is not clean and washes it again, the Bhikkhu commits a Nissaggiya offense and a Dukkata (wrongdoing) offense. If he orders many non-relatives Bhikkhunis to wash, it is many Nissaggiya offenses. If a Bhikkhuni receives Upasampada from a Bhikkhuni Sangha (community of nuns), not from a great elder, like the five hundred Sakyan women, and he orders these Bhikkhunis to wash, he commits a Dukkata offense. There is no offense if he washes leather shoe bags, bowl bags, hidden bags, or waist cords; washing such things is without offense.

The Dharma Master said, 'The order of the sentences is easy to understand. This precept incurs an offense when six things are complete. What are the six? First, the body; second, the mouth; third, the body and mouth; fourth, the body, mind, and mouth; fifth, the action; sixth, not escaping with thought. This precept has three feelings.' The precept on washing clothes is explained extensively.

'At that time, the Buddha (Tathagata) was in Rajagrha (King's Abode) at the Venuvana (Bamboo Grove Monastery). At that time, the Bhikkhuni Utpalavarna (Lotus Color), lived in Sravasti (City of renown). Then Utpalavarna, in the early morning, dressed in robes and carrying a bowl, entered Sravasti to beg for food. After begging for food, she returned to Andhakavana (Dark Forest) and entered into meditation during the day.'

Question: 'Bhikkhunis do not have the rule of walking alone, how did Utpalavarna enter Andhakavana alone?'

Answer: 'The Tathagata had not yet established the precept against walking alone, therefore Utpalavarna was able to enter alone. Those who have already done it, have already committed the law of thieves.'

'What is committing the law of thieves?'

'Breaking through walls and stealing property, making this one's profession, this is called a thief. The thief leader is the one who commands all the thieves. This thief leader was previously acquainted with the Bhikkhuni Utpalavarna. The one who goes ahead, the thief leader goes ahead to steal,

見郁波羅華比丘尼，畏諸賊侵犯，語諸伴言：『汝等可於此路去。』諸賊即隨賊主而去。從三昧起者，比丘尼初入禪時自誓言：『我某時當起。』從三昧起已，諸賊唱如是言：『若沙門婆羅門須者當與。』比丘尼心自念言：『此林更無餘人，唯我一人，必當與我。』是故比丘尼得取。在寺者，是優陀夷。」

問曰：「何以優陀夷獨自在寺？」

答曰：「諸比丘悉隨如來入聚落乞食，留優陀夷守護住處。若汝欲與我者當與我，安陀會細緻故。」

法師曰：「優陀夷于安陀會少有貪，但欲見比丘尼身故，是以乞安陀會。與已去者，優陀夷三乞已，比丘尼即脫衣與已，還所住處。交易者，律本中說，佛告諸比丘：『五眾同法得共相交易。』云何同法？同師戒見共同，是名同法。初欲受突吉羅罪，入手尼薩耆，唯除親里比丘尼不犯，非親里式叉摩尼、沙彌尼、優婆私不犯。不犯者，若比丘為四眾說法，歡喜佈施無罪。若非親里比丘尼擲去，糞掃取不犯。從一部眾受具足戒非親里比丘尼受，突吉羅罪。從二部眾受具足戒非親里比丘尼受，尼薩耆波夜提罪。若以少物交易得多，不犯。余文句易可解耳，不須廣說。此戒具六事，制罪具三受，如前受衣戒廣說。

「爾時佛住舍衛國祇樹給孤獨園精舍，憂波難

【現代漢語翻譯】現代漢語譯本郁波羅華（Utpalavarna）比丘尼，因為害怕盜賊侵犯，告訴她的同伴們說：『你們可以從這條路走。』那些盜賊就跟隨他們的首領離開了。從三昧（Samadhi，禪定）中醒來的比丘尼，在剛進入禪定時曾發誓說：『我將在某個時候醒來。』從三昧中醒來后，那些盜賊喊道：『如果沙門（Sramana，出家修行者）或婆羅門（Brahmana，古印度祭司）需要什麼，我們會給他們。』比丘尼心想：『這片林子里沒有其他人，只有我一個人，他們肯定是要給我東西。』因此，比丘尼得到了東西。這件事發生在寺院裡，涉及的人是優陀夷（Udayin）。

有人問：『為什麼優陀夷獨自在寺院裡？』

回答說：『眾比丘都跟隨如來（Tathagata，佛陀）進入村落乞食，留下優陀夷守護住處。』『如果你想給我東西，就給我安陀會（Antarvasa，內衣），因為它很細緻。』

法師說：『優陀夷對安陀會並沒有太多的貪戀，只是想看比丘尼的身體，所以才乞求安陀會。』『給予之後離開』，優陀夷乞求了三次，比丘尼就脫下衣服給了他，然後回到了住處。關於交易，律本中說，佛告訴眾比丘：『五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）同法可以互相交易。』什麼是同法呢？同一個老師，戒律和見解相同，這叫做同法。最初想要接受突吉羅（Dukkata，惡作）罪，入手尼薩耆（Nissaggiya，捨墮），除非是親屬比丘尼，否則不犯戒。非親屬的式叉摩尼（Siksamana，學戒女）、沙彌尼（Sramanerika，沙彌尼）、優婆私（Upasika，女居士）不犯戒。不犯戒的情況還有，如果比丘為四眾說法，他們歡喜佈施，沒有罪過。如果非親屬比丘尼丟棄了東西，撿起來也不犯戒。從一個部眾接受具足戒（Upasampada，正式出家戒）的非親屬比丘尼，犯突吉羅罪。從兩個部眾接受具足戒的非親屬比丘尼，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮悔過）罪。如果用少量物品交易得到很多，不犯戒。其餘的文句很容易理解，不需要多說。這條戒律包含六件事，制罪包含三種接受，就像前面接受衣服的戒律中詳細說明的那樣。

當時，佛住在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）精舍，憂波難陀（Upananda）...

【English Translation】 English version The Bhikkhuni Utpalavarna (Utpalavarna, meaning 'color of the blue lotus'), fearing the intrusion of thieves, said to her companions: 'You may go by this road.' The thieves then followed their leader and left. The Bhikkhuni, arising from Samadhi (Samadhi, meditative state), had vowed to herself when she first entered meditation: 'I will arise at such and such a time.' After arising from Samadhi, the thieves shouted: 'If any Sramanas (Sramana, wandering ascetics) or Brahmanas (Brahmana, priests) need anything, we will give it to them.' The Bhikkhuni thought to herself: 'There is no one else in this forest, only me, they must be going to give something to me.' Therefore, the Bhikkhuni received something. This happened in the monastery, and the person involved was Udayin (Udayin).

Someone asked: 'Why was Udayin alone in the monastery?'

The answer is: 'All the Bhikkhus had followed the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) into the village to beg for food, leaving Udayin to guard the dwelling place.' 'If you want to give me something, give me the Antarvasa (Antarvasa, undergarment), because it is delicate.'

The Dharma Master said: 'Udayin did not have much greed for the Antarvasa, but only wanted to see the Bhikkhuni's body, so he begged for the Antarvasa.' 'After giving and leaving,' Udayin begged three times, and the Bhikkhuni took off her garment and gave it to him, then returned to her dwelling place. Regarding transactions, the Vinaya states that the Buddha told the Bhikkhus: 'The five assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, Sramanerikas) who share the same Dharma may trade with each other.' What is the same Dharma? Having the same teacher, and sharing the same precepts and views, this is called the same Dharma. Initially, wanting to receive a Dukkata (Dukkata, wrong-doing) offense, and taking possession of a Nissaggiya (Nissaggiya, requiring forfeiture) item, unless it is a relative Bhikkhuni, there is no offense. A non-relative Siksamana (Siksamana, novice nun), Sramanerika (Sramanerika, female novice), or Upasika (Upasika, female lay follower) does not commit an offense. Another case of not committing an offense is if a Bhikkhu preaches the Dharma to the four assemblies, and they joyfully give alms, there is no offense. If a non-relative Bhikkhuni throws something away, picking it up is not an offense. A non-relative Bhikkhuni receiving full ordination (Upasampada, full ordination) from one assembly commits a Dukkata offense. A non-relative Bhikkhuni receiving full ordination from two assemblies commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, requiring forfeiture and expiation) offense. If one trades a small item for a large one, there is no offense. The remaining sentences are easy to understand and do not need much explanation. This precept contains six aspects, and the punishment involves three types of acceptance, as explained in detail in the previous precept regarding accepting robes.

At that time, the Buddha was dwelling in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama, Jeta Grove, Anathapindika's monastery) in Sravasti (Sravasti, a major city in ancient India), Upananda (Upananda)...

陀釋迦子者，釋種出家有八萬人，憂波難陀最為輕薄，而性聰明音聲絕妙。涉遠路者，眾多比丘從娑翅多往舍衛國，于中路遇賊劫奪衣物，撿問者：『汝裸形外道乃有好心？』答曰：『我是釋種沙門，非外道也。』諸比丘聞言是沙門，往白優波離：『大德！可往撿問。』優波離即往撿問：『汝幾臘？何時受戒？師僧是誰？云何受持三衣？』問已知是比丘，『得從非親友檀越乞衣，若無乞處，以草障身入寺，不得裸形入寺。』」

法師曰：「我今次第說。若比丘道路行見賊，持衣缽與年少令走避。若賊逐年少失衣，上座若下座，隨得一人，折取草及樹葉，付與餘人，使得遮身向寺。白衣見比丘遭賊裸身，持白衣衣與，或與五大色衣，得著無罪。是故律本中說，有比丘著白色衣，或著上色衣，或著不割縷衣，得著無罪。此是何人？若有智慧當思此義。」

答曰：「此是遭賊失衣比丘。若有比丘遭賊失衣，得著外道衣。外道衣者，若鳥毛衣或木板衣，得著無罪，然不得轉見受邪見法。若失衣比丘入寺，若有僧衣者與僧衣，若屬房衣比丘入房住，若不入房住，得以此衣與，若無衣得以敷具、隱囊坼與比丘著，若破壞不須償。若檀越施衣，應還僧衣。失衣比丘入寺，若無僧衣，得從非親里居士乞，失衣比丘得自乞，

【現代漢語翻譯】現代漢語譯本：『陀釋迦子』（Tuo Shijiazi，指釋迦牟尼的弟子），釋迦族出家的有八萬人，憂波難陀（Upananda）最為輕浮，但天性聰明，聲音美妙絕倫。一群比丘（bhiksu）長途跋涉，從娑翅多（Saketa）前往舍衛國（Sravasti），途中遇到盜賊搶劫衣物。盜賊盤問他們：『你們這些裸形外道竟然有好心？』比丘回答說：『我們是釋迦族的沙門（sramana），不是外道。』其他比丘聽到后，稟告優波離（Upali）：『大德！可以前去查問。』優波離隨即前去查問：『你受戒幾年了？何時受戒？師父是誰？如何受持三衣？』問清楚后，知道他的確是比丘，便說：『可以向非親友的施主乞討衣服，如果沒有乞討的地方，可以用草遮蔽身體進入寺廟，不得裸體進入寺廟。』

法師說：『我現在依次說明。如果比丘在路上遇到盜賊，可以把衣缽交給年輕的比丘，讓他逃避。如果盜賊追趕年輕比丘導致衣物丟失，無論是上座還是下座，隨便哪一位比丘，折取草或樹葉，交給其他人，讓他們遮蔽身體前往寺廟。如果白衣居士看到比丘被盜賊搶走衣服而裸身，可以把自己的衣服給比丘，或者給五種染色衣，比丘穿上沒有罪過。因此，律本中說，有比丘穿著白色衣服，或者穿著染色衣服，或者穿著沒有割斷線頭的衣服，穿上都沒有罪過。這是什麼情況呢？有智慧的人應當思考其中的含義。』

回答說：『這是指遭遇盜賊而丟失衣服的比丘。如果有比丘遭遇盜賊而丟失衣服，可以穿外道的衣服。所謂外道衣服，比如鳥毛衣或者木板衣，穿上沒有罪過，但是不得因此轉而接受邪見法。如果丟失衣服的比丘進入寺廟，如果有僧衣就給他僧衣，如果是屬於某個房間的衣服，就讓比丘進入那個房間居住，如果不進入房間居住，可以把這件衣服給他。如果沒有衣服，可以用敷具、隱囊拆開給比丘穿，即使破壞了也不需要賠償。如果施主佈施衣服，應該歸還僧衣。丟失衣服的比丘進入寺廟，如果沒有僧衣，可以向非親屬的居士乞討，丟失衣服的比丘可以自己乞討。』

【English Translation】 English version: Those who are 『Tuo Shijiazi』 (陀釋迦子, referring to the disciples of Sakyamuni), among the eighty thousand who have left home from the Sakya clan, Upananda (憂波難陀) is the most frivolous, yet naturally intelligent with an exceptionally beautiful voice. A group of bhiksus (比丘) traveling a long distance from Saketa (娑翅多) to Sravasti (舍衛國) encountered thieves on the road who robbed them of their clothing. The thieves questioned them: 『You naked heretics, do you actually have good intentions?』 The bhiksus replied: 『We are sramanas (沙門) of the Sakya clan, not heretics.』 Upon hearing this, other bhiksus reported to Upali (優波離): 『Venerable Sir, you may go and investigate.』 Upali then went to investigate: 『How many years have you been ordained? When did you receive ordination? Who is your teacher? How do you uphold the three robes?』 After clarifying that he was indeed a bhiksu, he said: 『You may beg for clothing from lay donors who are not relatives or friends. If there is no place to beg, you may cover your body with grass and enter the monastery, but you must not enter the monastery naked.』

The Dharma Master said: 『I will now explain in order. If a bhiksu encounters thieves on the road, he may give his robes and bowl to a younger bhiksu to escape. If the thieves chase the younger bhiksu and the clothing is lost, whether it is a senior or junior bhiksu, whichever one can, should break off grass or leaves from a tree and give them to the others, so that they can cover their bodies and go to the monastery. If a layperson sees a bhiksu robbed of his clothes and naked, they may give their own clothes to the bhiksu, or give five-colored robes, and the bhiksu will not be at fault for wearing them. Therefore, it is said in the Vinaya texts that if a bhiksu wears white clothes, or wears dyed clothes, or wears clothes with uncut threads, there is no fault in wearing them. What is the situation here? Those with wisdom should contemplate the meaning of this.』

The answer is: 『This refers to a bhiksu who has lost his clothes due to encountering thieves. If a bhiksu loses his clothes due to encountering thieves, he may wear the clothes of heretics. The so-called heretical clothes, such as bird feather clothes or wooden board clothes, there is no fault in wearing them, but one must not turn to accepting heretical views because of this. If a bhiksu who has lost his clothes enters a monastery, if there are sangha robes, give him sangha robes. If the clothes belong to a particular room, let the bhiksu live in that room. If he does not live in the room, you may give him those clothes. If there are no clothes, you may tear apart a sitting mat or a cushion and give it to the bhiksu to wear, and there is no need to compensate even if it is damaged. If a donor donates clothes, the sangha robes should be returned. If a bhiksu who has lost his clothes enters a monastery and there are no sangha robes, he may beg from laypeople who are not relatives. A bhiksu who has lost his clothes may beg himself.』

為他乞不犯，唯不得乞金銀。」

法師曰：「餘次第文句易可解耳，不須廣說。此戒從身心起，具三受。從非親里乞衣戒廣說竟。

善見律毗婆沙卷第十四大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十五

蕭齊外國三藏僧伽跋陀羅譯

「爾時佛住舍衛國祇樹給孤獨園精舍。多將衣者，檀越聞比丘失衣，人人與衣。自恣請者，檀越語比丘言：『若有所須，隨意取是。』名自恣請。上下衣者，安陀會、郁多羅僧，受僧伽梨。是故律本中說，若比丘失三衣，得受上下衣，餘一衣余處乞；若失二衣，得受一衣；若失一衣不得受。若比丘尼失五衣，得受二衣；若失四衣，得受一衣；若失三衣不得受。若親友、若自恣請檀越、若自己物，隨意受。此戒具六事，非想得脫，此是制戒，身業口業具三受。上下衣廣說竟。

「爾時佛住舍衛國祇樹給孤獨園精舍。衣直者，金銀錢，若檀越檀越婦，欲持直為比丘買衣，比丘知已即往勸言：『若為我作衣者，當使細緻長廣。』教益直者，下至十六分之一，教致織者，下至增一綖，若得此衣，尼薩耆罪。若檀越欲作大，勸使小，欲多直買，勸令少直，若隨檀越作，如是得衣無罪。若親里、若自恣請檀越，如是勸作不犯

【現代漢語翻譯】現代漢語譯本：為他乞求衣物是可以的，但不可以乞求金銀。

法師說：『其餘次第的文句很容易理解，不需要多加解釋。』此戒律從身心而起，包含三種感受。從非親屬那裡乞求衣物的戒律，詳細的解釋到此結束。

《善見律毗婆沙》卷第十四《大正藏》第24冊 No. 1462 《善見律毗婆沙》

現代漢語譯本：《善見律毗婆沙》卷第十五

蕭齊外國三藏僧伽跋陀羅（Sanghabhadra）譯

『當時，佛陀住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。有些比丘擁有很多衣物，佈施者聽說比丘丟失了衣物，就紛紛給予衣物。接受自恣（Pravāraṇā）邀請的比丘，佈施者會對比丘說：『如果有什麼需要的，隨意拿取。』這叫做自恣邀請。上衣和下衣指的是安陀會（antarvāsa）、郁多羅僧（uttarāsaṅga），以及接受僧伽梨（saṃghāṭī）。因此，律本中說，如果比丘丟失了三衣，可以接受上衣和下衣，剩餘的一件衣物在其他地方乞討；如果丟失了兩件衣物，可以接受一件衣物；如果丟失了一件衣物，則不能接受。如果比丘尼丟失了五衣，可以接受兩件衣物；如果丟失了四件衣物，可以接受一件衣物；如果丟失了三件衣物，則不能接受。如果是親友、接受自恣邀請的佈施者，或者自己的物品，可以隨意接受。此戒律包含六件事，從非想非非想處定（Nāsaññānāsaññāyatana）中得到解脫，這是制定的戒律，身業和口業包含三種感受。關於上衣和下衣的詳細解釋到此結束。

『當時，佛陀住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。衣物價值指的是金銀錢。如果佈施者或佈施者的妻子，想要用錢為比丘購買衣物，比丘知道后就前去勸說：『如果為我製作衣物，應當使其精細、長而寬廣。』教導增加價值，至少增加十六分之一；教導紡織者，至少增加一根絲線，如果得到這樣的衣物，就犯尼薩耆波逸提（Nissaggiya Pācittiya）罪。如果佈施者想要製作大的衣物，勸說其製作小的；想要用多的錢購買，勸說其用少的錢購買，如果隨順佈施者的意願製作，這樣得到衣物就沒有罪過。如果是親屬，或者接受自恣邀請的佈施者，這樣勸說就不會犯戒。

【English Translation】 English version: He may beg for clothing for him, but he must not beg for gold or silver.

The Dharma master said: 'The remaining sentences in order are easy to understand and do not require extensive explanation.' This precept arises from body and mind, encompassing three feelings. The detailed explanation of the precept against begging for clothing from non-relatives is now complete.

Vinaya-piṭaka-samantapāsādikā, Volume 14 Taishō Tripiṭaka, Volume 24, No. 1462, Vinaya-piṭaka-samantapāsādikā

English version: Vinaya-piṭaka-samantapāsādikā, Volume 15

Translated by Saṃghabhadra, a foreign Tripitaka master from the Xiao Qi dynasty

'At that time, the Buddha was residing in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (舍衛國). Many monks had an abundance of robes. When donors heard that monks had lost their robes, they gave robes to everyone. When monks accepted the Pravāraṇā (自恣) invitation, the donors would say to the monks, 'If there is anything you need, take it as you please.' This is called the Pravāraṇā invitation. The upper and lower robes refer to the antarvāsa (安陀會), uttarāsaṅga (郁多羅僧), and receiving the saṃghāṭī (僧伽梨). Therefore, it is said in the Vinaya text that if a monk loses his three robes, he may receive the upper and lower robes, and beg for the remaining robe elsewhere; if he loses two robes, he may receive one robe; if he loses one robe, he may not receive one. If a bhikkhuni (比丘尼) loses her five robes, she may receive two robes; if she loses four robes, she may receive one robe; if she loses three robes, she may not receive one. If it is from relatives, donors who have extended a Pravāraṇā invitation, or one's own belongings, one may receive them as one pleases. This precept involves six matters, and liberation is attained from the Realm of Neither Perception Nor Non-Perception (Nāsaññānāsaññāyatana 非想非非想處定). This is an established precept, and bodily and verbal actions encompass three feelings. The detailed explanation of the upper and lower robes is now complete.

'At that time, the Buddha was residing in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (舍衛國). The value of robes refers to gold, silver, and money. If a donor or a donor's wife wishes to use money to buy robes for a monk, and the monk knows this, he should go and advise them, 'If you make robes for me, they should be fine, long, and wide.' Instructing to increase the value, at least by one-sixteenth; instructing the weaver, at least by adding one thread; if one obtains such a robe, it is an offense of Nissaggiya Pācittiya (尼薩耆波逸提). If the donor wishes to make a large robe, advise them to make a small one; if they wish to buy it with much money, advise them to buy it with little money; if one acts according to the donor's wishes, there is no offense in obtaining the robe in this way. If it is a relative or a donor who has extended a Pravāraṇā invitation, there is no offense in advising them in this way.'

，若為他勸益不犯。」

法師曰：「次第文句易可解耳，不須廣說。第二非親里居士，為比丘辦衣價，多居士為異，余文句如前戒說。

「爾時佛住舍衛國祇樹給孤獨園精舍，語居士言：『汝可持此衣直買衣與某甲比丘。』如是語已，五十伐者，伐五十迦梨娑槃直。待大德者，『大德！我今日有事，愿大德待過今日，明日當與。』王臣者，食王俸祿，是名王臣。遣使者，遣人送也。將者，將至比丘所。取凈者，若得凈物我當受也。凈物者，衣服湯藥，是名凈物。若守僧房者，為僧驅使人也。已令知者，我已語守房人：『若大德須衣，往其所，當與大德衣。』居士我須衣者，告令知也，隨解語知也。第二第三亦如是索。若得者善，若不得者，第一第二第三，乃至第六，在前默然。云何默然者？口不語、立不坐。若檀越喚教坐，不得坐，若與飲食，亦不得受，乃至飲亦爾，若請說法咒愿，悉不得為說。若檀越問言：『以何因緣來至此？』答言：『居士自當知。』若得者善，若不口語索，得十二默然求。若一語索，破二默然，二語索，破四默然，若三語索，破六默然，乃至六語索，破十二默然，若更往索，得衣者尼薩耆。若一日一往一索，如是得六日往。若一日一往六語索，后不得更往索，亦不得默然。若不得

【現代漢語翻譯】現代漢語譯本：如果爲了他人勸說而獲益，則不犯戒律。

法師說：『次第和文句很容易理解，不需要過多解釋。第二種情況是非親屬的居士，為比丘準備購買衣服的錢財，多個居士的情況與此類似，其餘文句如同之前的戒律所說。』

『當時，佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）精舍，告訴居士說：「你可以用這些買衣服的錢，去給某甲比丘買衣服。」』這樣說了之後，五十伐者（fifty vahas），相當於五十迦梨娑槃（kahapanas）的價值。等待大德（waiting for the venerable one）的意思是：『大德！我今天有事，希望大德可以等過今天，明天我再給您。』王臣（royal official）是指領取國王俸祿的人。遣使者（sending a messenger）是指派人送去。將者（bringing）是指帶到比丘那裡。取凈者（taking what is pure）是指如果得到清凈的物品，我才會接受。凈物（pure object）指的是衣服和湯藥等清凈的物品。如果守護僧房的人（guarding the monastery）是為僧眾服務的人。已令知者（already informed）是指我已經告訴守房人：『如果大德需要衣服，就去他那裡，他會給大德衣服。』居士我須衣者（the layperson needing clothes）是指告訴他，讓他知道，根據他理解的語言來告知。第二次和第三次也像這樣索取。如果得到就好，如果得不到，第一次、第二次、第三次，乃至第六次，都在他面前保持沉默。如何保持沉默呢？就是口不說話，站著不坐下。如果檀越（danapati，施主）叫你坐下，也不得坐，如果給飲食，也不得接受，乃至飲品也是如此，如果請你說法或咒愿，都不得為他說。如果檀越問：『因為什麼原因來到這裡？』回答說：『居士您自己應該知道。』如果得到就好，如果不開口索要，可以進行十二次沉默的請求。如果說一句話索要，就破了兩次沉默，說兩句話索要，就破了四次沉默，如果說三句話索要，就破了六次沉默，乃至說六句話索要，就破了十二次沉默，如果再前往索要，得到衣服就犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果一天前往一次，說一句話索要，這樣可以前往六天。如果一天前往一次，說六句話索要，之後就不得再前往索要，也不得保持沉默。如果得不到

【English Translation】 English version: 'If it is for the benefit of persuading others, it is not an offense.'

The Dharma Master said: 'The order and wording are easy to understand and do not require extensive explanation. The second case involves a layperson who is not a relative, preparing money for a bhikkhu to buy robes. The situation with multiple laypersons is similar, and the remaining wording is as described in the previous precepts.'

'At that time, the Buddha was residing in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in the country of Savatthi (Sravasti), and said to a layperson: 'You can use this money for robes to buy robes for so-and-so bhikkhu.' After saying this, fifty vahas (fifty vahas) is equivalent to the value of fifty kahapanas (kahapanas). Waiting for the venerable one (waiting for the venerable one) means: 'Venerable Sir! I have something to do today, I hope you can wait until tomorrow, and I will give it to you tomorrow.' Royal official (royal official) refers to a person who receives a salary from the king. Sending a messenger (sending a messenger) means sending someone to deliver it. Bringing (bringing) means bringing it to the bhikkhu. Taking what is pure (taking what is pure) means that if I get pure things, I will accept them. Pure object (pure object) refers to pure things such as clothes and medicine. If the one guarding the monastery (guarding the monastery) is a person who serves the Sangha. Already informed (already informed) means that I have told the person guarding the room: 'If the venerable one needs clothes, go to him, and he will give the venerable one clothes.' The layperson needing clothes (the layperson needing clothes) means telling him, letting him know, and informing him according to the language he understands. The second and third times are also requested in this way. If you get it, that's good, if you don't get it, the first, second, third, and even the sixth time, remain silent in front of him. How to remain silent? That is, do not speak, stand and do not sit down. If the danapati (danapati, benefactor) asks you to sit down, you must not sit down, and if you give food and drink, you must not accept it, and even drinks are the same. If you are asked to speak Dharma or chant blessings, you must not speak for him. If the danapati asks: 'Why did you come here?' Answer: 'You should know it yourself.' If you get it, that's good, if you don't ask for it verbally, you can make twelve silent requests. If you ask for it in one sentence, you break two silences, if you ask for it in two sentences, you break four silences, if you ask for it in three sentences, you break six silences, and if you ask for it in six sentences, you break twelve silences. If you go to ask for it again, getting the clothes is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiatory offense involving forfeiture). If you go once a day and ask for it in one sentence, you can go for six days. If you go once a day and ask for it in six sentences, you must not go to ask for it again, and you must not remain silent. If you don't get it

衣，隨衣價來處，往語言：『我于汝財竟不得用，汝自知，莫使失。』若不得衣，應自往報衣主，不得使人往報，若使人報犯突吉羅罪。」

法師曰：「執事人有二種：一者指示，二者不指示。指示有二種。何者二種？一者比丘指示，二者使者指示。不指示者，復有二種：一者自不現前，二者他不現前。是名四執事人。」

法師曰：「云何使者指示？」

答曰：「若有居士為比丘買衣，使者往至比丘所，使者到已語比丘言：『大德！某居士遣我送衣價，愿大德受。』比丘答言：『此是不凈物，比丘不得受。』使者復言：『大德！有執事人不？』比丘答言：『無。』使者自覓執事人，得已將至比丘所，語比丘言：『此人能為大德作執事人。』即持直付執事人，使者對比丘前語執事人：『汝可持此直買衣與比丘。』若有執事人，比丘語使者言：『執事人在某村某處，名某甲。』使者往至執事人所，語執事人言：『汝可持此直買衣與某甲比丘。』付已還至比丘所，語言：『大德所示執事人，我已付衣直，大德須衣往取。』使者付衣直已，若不自來報比丘，遣人來報語比丘言：『大德所示執事人，已付衣直。大德須衣往取，當與大德衣。』是名四種執事人。是故律本中說，比丘若有執事人，信心敬法，可以

【現代漢語翻譯】現代漢語譯本關於衣服，（如果）隨著送衣價的人來到，（比丘應該）這樣說：『我不能用你的錢，你自己知道，不要讓它丟失。』如果沒得到衣服，應該親自去告訴送衣價的人，不能派人去告訴，如果派人去告訴，就犯突吉羅罪。（註：突吉羅，梵文Dukkata的音譯，意為『惡作』，是最輕微的罪過。）

法師說：『執事人有兩種：一種是（比丘）指示的，一種是不指示的。指示的又有兩種。哪兩種？一種是比丘指示的，一種是使者指示的。不指示的，又有兩種：一種是自己不出現，一種是他人不出現。這叫做四種執事人。』

法師說：『什麼是使者指示（的執事人）？』

回答說：『如果有居士為比丘買衣服，（派遣）使者來到比丘處，使者到了之後對比丘說：『大德（註：對僧人的尊稱）！某居士派我來送衣價，希望大德接受。』比丘回答說：『這是不清凈的東西，比丘不能接受。』使者又說：『大德！有執事人嗎？』比丘回答說：『沒有。』使者自己尋找執事人，找到后帶到比丘處，對比丘說：『這個人能為大德做執事人。』（使者）就把錢交給執事人，使者在比丘面前對執事人說：『你可以用這些錢為比丘買衣服。』如果有執事人，比丘告訴使者說：『執事人在某村某處，名叫某甲。』使者前往執事人處，告訴執事人說：『你可以用這些錢為某甲比丘買衣服。』（使者）把錢交給執事人後，回到比丘處，說：『大德指示的執事人，我已經把衣價交給他了，大德需要衣服就去取，他會給大德衣服。』使者交了衣價后，如果不親自來告訴比丘，（而是）派人來告訴比丘說：『大德指示的執事人，已經把衣價交給他了。大德需要衣服就去取，他會給大德衣服。』這叫做四種執事人。因此律本中說，比丘如果有執事人，（而且執事人）信心堅定、尊敬佛法，可以（接受他的幫助）。』

【English Translation】 English version Regarding clothing, if (someone) comes with the price of the clothing, (the Bhikkhu) should say: 'I cannot use your money; you know this yourself, do not let it be lost.' If the clothing is not received, one should personally inform the person who brought the price of the clothing; one should not send someone else to inform them. If one sends someone else to inform them, one commits a Dukkata (note: Dukkata, transliteration of the Sanskrit word, meaning 'bad deed,' is the slightest offense).

The Dharma Master said: 'There are two types of stewards: one who is designated, and one who is not designated. There are two types of designated stewards. What are the two types? One is designated by the Bhikkhu, and the other is designated by the messenger. There are also two types of non-designated stewards: one where the person does not appear themselves, and one where another person does not appear. These are called the four types of stewards.'

The Dharma Master said: 'What is a steward designated by a messenger?'

The answer is: 'If a layperson buys clothing for a Bhikkhu, (and sends) a messenger to the Bhikkhu's place, the messenger, upon arriving, says to the Bhikkhu: 'Venerable Sir (note: an honorific for monks)! So-and-so layperson has sent me to deliver the price of the clothing; may the Venerable Sir accept it.' The Bhikkhu replies: 'This is an impure object; a Bhikkhu cannot accept it.' The messenger then says: 'Venerable Sir! Is there a steward?' The Bhikkhu replies: 'No.' The messenger seeks out a steward himself, and after finding one, brings him to the Bhikkhu's place, saying to the Bhikkhu: 'This person can act as a steward for the Venerable Sir.' (The messenger) then hands the money to the steward, and in front of the Bhikkhu, the messenger says to the steward: 'You can use this money to buy clothing for the Bhikkhu.' If there is a steward, the Bhikkhu tells the messenger: 'The steward is in such-and-such village, at such-and-such place, named so-and-so.' The messenger goes to the steward's place, and tells the steward: 'You can use this money to buy clothing for Bhikkhu so-and-so.' (The messenger) hands the money to the steward, and then returns to the Bhikkhu's place, saying: 'The steward designated by the Venerable Sir, I have already given him the price of the clothing; if the Venerable Sir needs clothing, go and get it, he will give the Venerable Sir clothing.' After the messenger has given the price of the clothing, if he does not personally come to inform the Bhikkhu, (but instead) sends someone to inform the Bhikkhu, saying: 'The steward designated by the Venerable Sir has already been given the price of the clothing. If the Venerable Sir needs clothing, go and get it, he will give the Venerable Sir clothing.' These are called the four types of stewards. Therefore, it is said in the Vinaya texts that if a Bhikkhu has a steward, (and the steward) has firm faith and respects the Dharma, it is permissible (to accept his help).'

直付之，若汝等須衣，當往取，當取凈物，不受金銀，以此因緣方便，可得受金銀，除此無受金銀法。若使者語執事人：『可持此直買衣與某甲比丘。』比丘付執事人衣直已，不報比丘，比丘不得就執事人求衣，若求得衣突吉羅罪。若有居士，持金銀往比丘所，語比丘言：『持此金銀與眾僧，愿大德受，為作僧伽藍，作食堂若園田。』比丘不得受，若受得突吉羅罪。教令付凈人，后得為處分料理。若使人不解，比丘得教凈人為受，后得隨處處用。

「若居士持金銀佈施眾僧，教作飲食、衣服、湯藥、臥具，不得自受。若眾僧受金銀，后得飲食、衣服受用，得突吉羅罪。若眾僧不受，居士不解將還，知律比丘路見語言：『汝與眾僧，何以將歸？』居士聞已解，即還付與凈人。若居士佈施隨處用，比丘不得回換，若回換余用者，突吉羅罪。若施作房舍住處無食，眾僧各欲散去，無人守護，得減房直糴食，以供守房舍人食，若如此回換用者無罪。若四方眾僧房舍物，若住處無食，眾僧欲散去，得減房物以供食用得。何以故？為守護住處故。雖爾不得盡用。若居士佈施田池，比丘不得受。云何不得受？比丘語居士言：『比丘法不得受田池。』居士語比丘言：『此田池中能生四種凈物，用供養眾僧。』若如是者得受。若居

【現代漢語翻譯】現代漢語譯本：直接給予，如果你們需要衣服，應當前去取用，應當取用清凈之物，不接受金銀。通過這種因緣方便，才可以接受金銀，除此之外沒有接受金銀的方法。如果使者告訴執事人：『可以拿這些錢買衣服給某甲比丘。』比丘把買衣服的錢交給執事人後，執事人沒有告知比丘，比丘不得向執事人索要衣服，如果索要得到衣服，犯突吉羅罪（Dukkata，輕罪）。如果有居士，拿著金銀到比丘處，對他說：『拿著這些金銀供養眾僧，希望大德接受，用來建造僧伽藍（Sangharama，僧院），建造食堂或者園田。』比丘不得接受，如果接受了，犯突吉羅罪。應當教導他交給凈人（Kappiya-karaka，負責處理僧團事務的在家信徒），之後可以由凈人來處理安排。如果使者不明白，比丘可以教導凈人去接受，之後可以隨意使用。如果居士拿著金銀佈施給眾僧，讓他們製作飲食、衣服、湯藥、臥具，比丘不得親自接受。如果眾僧接受了金銀，之後用這些金銀換取飲食、衣服來受用，犯突吉羅罪。如果眾僧不接受，居士不明白要拿回去，懂戒律的比丘在路上看見了，就說：『你供養眾僧的金銀，為什麼要拿回去？』居士聽了明白后，就還給凈人。如果居士佈施的金銀是隨處可用的，比丘不得私自調換，如果調換作其他用途，犯突吉羅罪。如果佈施的金銀是用來建造房舍住處，但沒有食物，眾僧各自想要離去，沒有人守護，可以減少建造房舍的費用來購買食物，用來供給守護房舍的人食用，如果這樣調換使用就沒有罪。如果是四方眾僧的房舍財物，如果住處沒有食物，眾僧想要離去，可以減少房舍的財物來供給食用。為什麼呢？爲了守護住處。即使這樣也不得全部用完。如果居士佈施田地池塘，比丘不得接受。怎樣才算不得接受呢？比丘告訴居士說：『比丘的戒律規定不得接受田地池塘。』居士告訴比丘說：『這田地池塘中能夠生長四種清凈之物，用來供養眾僧。』如果這樣，就可以接受。如果居

【English Translation】 English version: Give it directly. If you need clothes, you should go and take them. You should take pure things and not accept gold or silver. Through this causal condition and expedient means, you may accept gold and silver; there is no other way to accept gold and silver. If the messenger tells the attendant: 'You can use this money to buy clothes for Bhikkhu (monk) so-and-so,' and the Bhikkhu gives the money for the clothes to the attendant, but the attendant does not inform the Bhikkhu, the Bhikkhu must not ask the attendant for the clothes. If he asks for and obtains the clothes, he commits a Dukkata (misdeed) offense. If a householder brings gold and silver to a Bhikkhu and says to the Bhikkhu: 'Take this gold and silver to offer to the Sangha (monastic community), may the venerable one accept it to build a Sangharama (monastery), build a dining hall, or a garden,' the Bhikkhu must not accept it. If he accepts it, he commits a Dukkata offense. He should instruct the householder to give it to a Kappiya-karaka (a lay attendant who is allowed to handle money), who can then manage and arrange it. If the messenger does not understand, the Bhikkhu can instruct the Kappiya-karaka to accept it, and then it can be used as needed. If a householder donates gold and silver to the Sangha, instructing them to make food, clothing, medicine, or bedding, the Bhikkhu must not personally accept it. If the Sangha accepts the gold and silver and then uses it to obtain food and clothing for use, they commit a Dukkata offense. If the Sangha does not accept it and the householder does not understand and wants to take it back, a Bhikkhu who knows the Vinaya (monastic rules) sees him on the road and says: 'You are offering gold and silver to the Sangha, why are you taking it back?' If the householder hears this and understands, he should return it to the Kappiya-karaka. If the gold and silver donated by the householder is for general use, the Bhikkhu must not exchange it for other purposes. If he exchanges it for other uses, he commits a Dukkata offense. If the donation is for building houses and dwellings, but there is no food, and the Sangha wants to disperse, and no one is guarding the place, the cost of building the houses can be reduced to buy food to provide for those guarding the houses. If it is used in this way, there is no offense. If the property of the Sangha's houses from the four directions, or if there is no food in the dwelling place, and the Sangha wants to disperse, the property of the houses can be reduced to provide food. Why? To protect the dwelling place. Even so, it must not be used up completely. If a householder donates fields and ponds, the Bhikkhu must not accept them. How is it considered not accepting? The Bhikkhu tells the householder: 'The Bhikkhu's precepts do not allow accepting fields and ponds.' The householder tells the Bhikkhu: 'These fields and ponds can produce four kinds of pure things to offer to the Sangha.' If this is the case, it can be accepted. If the

士言：『以池佈施眾僧，使洗浴浣濯，及一切眾生飲隨意用。』若如是施池得受。若居士不解語，但言施池，比丘答言：『出家人法不聽受池，若佈施凈水當受。』居士答言：『善哉大德！本施水。』如此言得受。若居士猶不解語，但言佈施而已，於後命過，比丘不得受用。若居士有兒孫，比丘應教兒孫佈施，若斷種無兒孫，可向聚落老宿言：『此居士不解佈施，命已過，比丘不得受用。長者自知。』長者語比丘言：『弟子以水佈施眾僧。』若如是佈施者，比丘得受用無罪，不得受金銀錢。若居士持米佈施，及甘果衣服飲食，一切得受。若居士自施凈食得受，不得自為身，教居士及請人作飲食，若得亦不得食。」

法師曰：「往昔有一比丘，在質多羅山住，欲得䴵食，出庭前見諸居士，以水泥地現為䴵相，發口言：『云何得如是䴵明日供眾僧？』居士即解已，便還家中作如是䴵，明朝持來供養眾僧。上座知不受，諸下座見上座不受，亦各不受。往昔知足比丘，現相如是，猶不得食，況今為身求而得食也！佈施園不得受，如前說無異。若佈施阿蘭若處及林得受。後人破林為田，得米甘果飲食得受，若不與不得強責。若前破林為田人罷，後人來作，應責直。何以故？為己成田故。若有人慾賃田，不得受金銀，凈物得

【現代漢語翻譯】現代漢語譯本士人說：『我將此池佈施給眾僧，讓他們洗浴浣濯，以及一切眾生隨意飲用。』如果這樣佈施池塘，僧人可以接受。如果居士不善言辭，只說佈施池塘，比丘回答說：『出家人按照戒律不能接受池塘，如果佈施乾淨的水，我們可以接受。』居士回答說：『善哉，大德！我本意就是佈施水。』這樣說就可以接受。如果居士仍然不善言辭，只是說佈施而已，之後去世，比丘不得受用。如果居士有兒孫，比丘應該教導兒孫佈施；如果斷絕了後代沒有兒孫，可以向村落里的長者說：『這位居士不善於佈施，已經去世，比丘不得受用。長者您自己看著辦吧。』長者對比丘說：『弟子我用水佈施給眾僧。』如果這樣佈施，比丘就可以受用而沒有罪過，但不得接受金銀錢財。如果居士拿米、水果、衣服、飲食來佈施，一切都可以接受。如果居士親自施捨乾淨的食物，可以接受，但不得爲了自己，教唆居士或請人做飲食，即使得到也不能食用。

法師說：『過去有一位比丘，住在質多羅山（Chittakuta mountain），想要得到䴵（flour cake）食用，走出庭院，看見各位居士用泥土在地上做出䴵的樣子，於是開口說：『怎樣才能得到這樣的䴵，明天供養眾僧呢？』居士立刻明白了他的意思，便回家中做了這樣的䴵，第二天早上拿來供養眾僧。上座（senior monk）知道后不接受，各位下座（junior monk）見上座不接受，也都各自不接受。過去知足的比丘，顯現出這樣的需求，尚且不能得到食物，更何況現在爲了自己去求而得到食物呢！佈施園林不得接受，和前面所說的一樣。如果佈施阿蘭若（aranya，寂靜處）處和樹林可以接受。後來的人毀壞樹林開墾為田地，得到的米、水果、飲食可以接受，如果不給，不得強行索取。如果先前毀壞樹林開墾為田地的人停止了，後來的人來耕作，應該索要費用。為什麼呢？因為田地已經開墾好了。如果有人想要租賃田地，不得接受金銀，接受乾淨的物品可以。

【English Translation】 English version The man said: 'I donate this pond to the Sangha, so that they can bathe and wash, and all beings can drink and use it as they please.' If the pond is donated in this way, the monks may accept it. If the layman is not eloquent and only says that he donates the pond, the Bhikkhu should reply: 'According to the monastic rules, monks are not allowed to accept ponds, but if you donate clean water, we can accept it.' The layman should reply: 'Excellent, venerable one! My intention was to donate water.' If he says this, it can be accepted. If the layman is still not eloquent and only says that he donates, and then passes away, the Bhikkhu may not use it. If the layman has children and grandchildren, the Bhikkhu should teach the children and grandchildren to donate; if there are no descendants, he can say to the elders in the village: 'This layman is not good at donating and has passed away, so the Bhikkhu may not use it. Elders, please decide for yourselves.' The elder should say to the Bhikkhu: 'I, as a disciple, donate water to the Sangha.' If the donation is made in this way, the Bhikkhu may use it without fault, but may not accept gold, silver, or money. If the layman donates rice, fruits, clothing, or food, all of it may be accepted. If the layman personally donates clean food, it may be accepted, but one should not instruct the layman or ask someone to prepare food for oneself; even if one obtains it, one may not eat it.

The Dharma master said: 'In the past, there was a Bhikkhu who lived on Chittakuta mountain (Chittakuta mountain). Desiring to obtain flour cakes (flour cake) to eat, he went out to the courtyard and saw the laymen making the shape of flour cakes on the ground with mud. He then said: 'How can I obtain such flour cakes to offer to the Sangha tomorrow?' The laymen immediately understood his meaning and returned home to make such flour cakes, bringing them the next morning to offer to the Sangha. The senior monk (senior monk) knew this and did not accept them, and the junior monks (junior monk), seeing that the senior monk did not accept them, also did not accept them. In the past, even a contented Bhikkhu, who showed such a need, could not obtain food, let alone now, when one seeks food for oneself! Donating a garden is not allowed, as mentioned before. If one donates an aranya (aranya, quiet place) or a forest, it may be accepted. If later people destroy the forest and cultivate it into fields, the rice, fruits, and food obtained may be accepted, but if they do not give it, one may not demand it forcefully. If the person who previously destroyed the forest and cultivated it into fields stops, and later someone else comes to cultivate it, one should demand payment. Why? Because the field has already been cultivated. If someone wants to rent the field, one may not accept gold or silver, but may accept clean objects.'

受。若賃田人不知處所問比丘，若有知畔齊，應示處所，若不知勿妄示也。若有人佈施眾僧奴，不得受，若言施凈人或言執事人得受。若眾僧凈人，若朝為眾僧作食，中后自營覓，中前得與食，中后不得與食；衣一切不得與。若半月為眾僧驅使，得與衣食，半月自作，眾僧不得與衣食。若都不為眾僧執作驅使，自為己營覓，后得直與眾僧得受，若不與不得就責也。若施牛羊不得受，若言施乳酪等五味得受，餘一切畜生亦爾。」

法師曰：「次第文句易解耳。王臣戒因緣本起，身心口業三受，此是制罪，不以不知故得脫。

「爾時佛住阿羅毗城。憍賒耶敷具者，平地佈置。以酢漿灑雜者，乃至雜憍賒耶一毛尼薩耆。憍賒耶毛者，糸中微細者是也，此敷具是氈作，非織物也。」

法師曰：「次第文句易解耳。」

「爾時佛在毗舍離城于高閣講堂。純黑羺羊毛者，不雜余毛。次第文句易可解耳，不須廣說。純黑羺羊毛竟。

「爾時佛住舍衛國祇樹給孤獨園精舍。安邊者，以少白毛置邊也。律中已解，不須廣說。

「爾時佛住舍衛國祇樹給孤獨園。除病比丘者，若病比丘欲往余處，嫌臥具重不能將行，眾僧為羯磨，得作新臥具。若病未差得隨意作，若病差已更發，不須更羯磨，得用先羯

【現代漢語翻譯】現代漢語譯本受。如果佃農不知道田地的位置，詢問比丘，如果比丘知道田地的邊界，應該指明位置，如果不知道，不要隨意指點。如果有人佈施奴僕給眾僧，不得接受，如果說是佈施給凈人（負責僧團事務的在家信徒）或者執事人（僧團內部的辦事人員），可以接受。如果眾僧的凈人，早上為眾僧做飯，中午以後自己謀生，中午之前可以給他食物，中午之後不可以給他食物；衣服一概不可以給他。如果半個月為眾僧服務，可以給他衣食，半個月自己勞作，眾僧不得給他衣食。如果完全不為眾僧做事，自己謀生，後來直接給眾僧財物，眾僧可以接受，如果不給，不得強行索要。如果佈施牛羊，不得接受，如果說是佈施牛奶、乳酪等五味，可以接受，其餘一切畜生也是如此。」

法師說：「這段文字的順序和語句容易理解。國王大臣受戒的因緣本起，身、心、口業三種接受，這是制定罪行的原因，不能以不知情為理由而免罪。

『當時佛陀住在阿羅毗城。憍賒耶（Kauseya，一種絲織品）敷具，指的是在平地上鋪設。用酸漿灑在上面，甚至混雜著一毛尼薩耆（Nisagi，一種墊子）。憍賒耶毛，指的是絲中最細微的部分，這種敷具是用氈製作的，不是織物。』

法師說：「這段文字的順序和語句容易理解。」

『當時佛陀在毗舍離城的高閣講堂。純黑羺羊毛，指的是不摻雜其他毛。』順序和語句容易理解，不需要多說。純黑羺羊毛結束。

『當時佛陀住在舍衛國祇樹給孤獨園精舍。安邊，指的是用少許白毛放在邊緣。』律中已經解釋過，不需要多說。

『當時佛陀住在舍衛國祇樹給孤獨園。除病比丘，指的是如果生病的比丘想要去其他地方，嫌棄臥具太重不能攜帶，眾僧為他舉行羯磨（Karma，一種儀式），可以製作新的臥具。如果疾病沒有痊癒，可以隨意製作，如果疾病痊癒后又復發，不需要再次舉行羯磨，可以使用之前的臥具。

【English Translation】 English version Receiving. If a tenant farmer does not know the location of the field and asks a Bhikkhu (Buddhist monk), if the Bhikkhu knows the boundary, he should indicate the location. If he does not know, he should not point it out randomly. If someone donates slaves to the Sangha (Buddhist monastic community), it should not be accepted. If it is said to be donated to a Netra (lay attendant who serves the Sangha) or an officer, it can be accepted. If a Netra of the Sangha prepares food for the Sangha in the morning and seeks their own livelihood after noon, they can be given food before noon, but not after noon; clothing should not be given at all. If they serve the Sangha for half a month, they can be given food and clothing. If they work for themselves for half a month, the Sangha should not give them food and clothing. If they do not work or serve the Sangha at all and seek their own livelihood, and later give money directly to the Sangha, the Sangha can accept it. If they do not give, they cannot demand it. If cattle or sheep are donated, they should not be accepted. If it is said to be donated milk, cheese, or other five flavors, it can be accepted. The same applies to all other livestock.』

The Dharma Master said, 'The order and sentences are easy to understand. The origin of the precepts for kings and ministers, the three receptions of body, mind, and speech karma, this is the reason for establishing offenses, and ignorance is not a reason for exemption.'

'At that time, the Buddha was staying in the city of Alavi. Kauseya (Kauseya, a type of silk fabric) bedding refers to being laid out on flat ground. Sprinkling sour gruel on it, even mixing in a single hair of Nisagi (Nisagi, a type of mat). Kauseya hair refers to the finest part of the silk. This bedding is made of felt, not woven material.'

The Dharma Master said, 'The order and sentences are easy to understand.'

'At that time, the Buddha was in the high pavilion lecture hall in the city of Vaishali. Pure black ram's wool refers to not being mixed with other wool.' The order and sentences are easy to understand and do not need to be explained further. End of pure black ram's wool.

'At that time, the Buddha was staying at the Jetavana Vihara (Jetavana Monastery) in Shravasti (Sravasti). 'Anbian' refers to placing a small amount of white hair on the edge.' It has already been explained in the Vinaya (Vinaya, the collection of Buddhist monastic rules), so there is no need to explain further.

'At that time, the Buddha was staying at the Jetavana Vihara in Shravasti. 'A Bhikkhu with illness' refers to if a sick Bhikkhu wants to go to another place and dislikes that the bedding is too heavy to carry, the Sangha performs a Karma (Karma, a ritual) for him, and new bedding can be made. If the illness has not healed, it can be made at will. If the illness has healed and then recurs, there is no need to perform Karma again, and the previous bedding can be used.

磨。」

法師曰：「次第文句易可解，不須廣說。

「爾時佛住舍衛國祇樹給孤獨園精舍，尼師檀戒中，諸比丘我欲入靜處三月日。」

法師曰：「世尊何以入靜處三月日？世尊遍觀眾生，於三月中無得道者，是以入靜處三月。『我入后當有如是事，比丘既聞我語已，必立非法制，優波斯那朋健陀子，當破此制入至我處，我見已當得讚歎。因優波斯那朋健陀子，多比丘受頭陀法，來得見我，我靜處三月竟，將諸比丘按行諸房，見尼師檀處處狼藉，因尼師檀，我當爲比丘結戒。』世尊作是念已，即靜處三月日。於是優波斯那朋健陀子佛至往所者，長老優波斯那，與弟子年未滿二十受具足戒，得突吉羅罪，于騫陀迦中呵責言：『汝癡人，汝未滿十臘，云何而輒與未滿二十年人受具足戒？』復不解教授，乃遣餘人教授，優波斯那得呵責已，禮佛而去，心自念言：『我是善男子出家，非噁心出家，云何為弟子故，而得呵責？我當去十由旬住，教授弟子令威儀齊整，如我無異。』然後往問訊世尊，因弟子威儀如法故，而得讚歎。是故律本中說，佛問比丘：『汝心樂著納衣不？』比丘答言：『實不樂著，為隨師故著。』佛即贊言：『善哉，善哉！優波斯那！善能教授弟子威儀具足。』佛告諸比丘者：『佛見尼師

【現代漢語翻譯】磨。' 法師說：'次第文句很容易理解，不需要過多解釋。' '當時佛陀住在舍衛國祇樹給孤獨園精舍（Jetavana Anathapindika-arama），在尼師檀戒（nisidana）中，眾比丘聽我說，我將進入靜處三個月。' 法師說：'世尊為什麼進入靜處三個月？世尊遍觀所有眾生，在這三個月中沒有得道的人，因此進入靜處三個月。'我進入靜處後會有這樣的事情發生，比丘們聽了我的話后，一定會設立非法的制度，優波斯那朋健陀子（Upasena Vangantaputta）將會打破這個制度來到我這裡，我見到他後會讚歎他。因為優波斯那朋健陀子，很多比丘會接受頭陀法（dhuta），前來見我。我靜處三個月結束后，將帶領眾比丘巡視各個房間，看到尼師檀（nisidana）到處散亂，因為尼師檀（nisidana），我將為比丘們制定戒律。'世尊這樣想后，就進入靜處三個月。於是優波斯那朋健陀子（Upasena Vangantaputta）去佛陀所在的地方，長老優波斯那（Upasena）給未滿二十歲的弟子授予具足戒，犯了突吉羅罪（dukkhata），在騫陀迦（khandhaka）中呵責說：'你這愚癡的人，你未滿十臘，怎麼能隨便給未滿二十歲的人授予具足戒？'又不講解教授，而是派其他人教授。優波斯那（Upasena）被呵責后，向佛陀告辭離去，心裡想：'我是善男子出家，不是懷著惡意出家，為什麼爲了弟子，卻受到呵責？我應當去十由旬（yojana）的地方住下，教授弟子們威儀整齊，和我一樣。'然後去問候世尊，因為弟子們威儀如法，而得到讚歎。所以律本中說，佛陀問比丘：'你心裡喜歡穿著納衣嗎？'比丘回答說：'實在不喜歡穿著，爲了隨順師父才穿的。'佛陀就讚歎說：'好啊，好啊！優波斯那（Upasena）！真能教授弟子威儀具足。'佛陀告訴眾比丘：'佛陀看到尼師

【English Translation】 grind." The Dharma Master said: 'The meaning of the sequential sentences is easy to understand, no need for extensive explanation.' 'At that time, the Buddha was residing in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Savatthi). Within the context of the nisidana (nisidana) precepts, the bhikkhus heard me say, 'I wish to enter a solitary retreat for three months.' The Dharma Master said: 'Why did the World Honored One enter a solitary retreat for three months? The World Honored One observed all beings and found that no one attained enlightenment in these three months, therefore he entered a solitary retreat for three months. 'After I enter the retreat, such things will happen: after the bhikkhus hear my words, they will surely establish unlawful rules. Upasena Vangantaputta (Upasena Vangantaputta) will break these rules and come to me. After I see him, I will praise him. Because of Upasena Vangantaputta (Upasena Vangantaputta), many bhikkhus will accept the dhuta (dhuta) practices and come to see me. After my three months of solitary retreat are over, I will lead the bhikkhus to inspect each room and see the nisidana (nisidana) scattered everywhere. Because of the nisidana (nisidana), I will establish precepts for the bhikkhus.' After the World Honored One thought this way, he entered a solitary retreat for three months. Then Upasena Vangantaputta (Upasena Vangantaputta) went to where the Buddha was. The elder Upasena (Upasena) ordained a disciple who was not yet twenty years old with the full ordination, committing a dukkata (dukkhata) offense. In the khandhaka (khandhaka), he rebuked him, saying: 'You foolish person, you are not yet ten years in seniority, how can you casually give full ordination to someone who is not yet twenty years old?' He also did not explain the teachings, but sent others to teach. After Upasena (Upasena) was rebuked, he took leave of the Buddha and departed, thinking in his heart: 'I am a good man who has left home, not one who has left home with evil intentions. Why, for the sake of a disciple, am I being rebuked? I should go and stay ten yojanas (yojana) away, teaching my disciples to have proper deportment, just like me.' Then he went to greet the World Honored One, and because the disciples' deportment was in accordance with the Dharma, he received praise. Therefore, it is said in the Vinaya text that the Buddha asked the bhikkhus: 'Do you like wearing patched robes in your heart?' The bhikkhus replied: 'I really do not like wearing them, but I wear them to follow my teacher.' The Buddha then praised him, saying: 'Good, good! Upasena (Upasena)! You are truly able to teach your disciples to have complete deportment.' The Buddha told the bhikkhus: 'The Buddha saw the nisidana'

檀處處狼藉。』佛告諸比丘：『信心佈施使得受用，莫令損失。』佛已種種方便者，佛已無數方便為諸比丘說法。故尼師檀者，下至一經坐，是名故也。取少許者，四邊隨取一邊，或方或圓取帖新者上，若不能帖，細擘雜新者作亦得。」

法師曰：「餘次第文句在律中，不須廣說。因緣本起如前。尼師檀戒竟。

「爾時佛住舍衛國祇樹給孤獨精舍，擔羊毛戒。弄者，居士道路逢見比丘擔羊毛，問言：『大德！擔此羊毛何處去？何處販賣也？賣堪幾直？』比丘聞諸居士戲笑弄已，比丘行至寺已瞋恚擲地，諸比丘問言：『大德！何處將此羊毛來而瞋恚擲地？』比丘答言：『我為此羊毛故，為諸居士之所調弄，是以瞋恚擲地。』自擔者，以郁多羅僧裹而自擔也。過三由旬者，自擔過三由旬，無人代也，隨毛多少，一一犯尼薩耆罪。至三由旬已放地，若以杖撥，或以腳轉，過三由旬，皆尼薩耆罪。至三由旬，若虎狼賊難擔出三由旬，悉尼薩耆罪。若三由旬內為賊劫奪，劫奪已后還比丘，比丘復得擔三由旬不犯。無罪者，欽婆羅尼師檀已成氈不犯，三由旬內不犯，至三由旬已，有人代擔過三由旬不犯。擔羊毛者，下至塞耳，過三由旬犯罪。」

法師曰：「餘次第文句易可解耳，不須廣說。此戒從身心起，不以

【現代漢語翻譯】現代漢語譯本：『檀處處狼藉。』佛告訴眾比丘：『信心佈施應該得到受用，不要讓它損失。』佛已經用種種方便，佛已經用無數方便為眾比丘說法。所以尼師檀（坐具）的意義是，下至一個經坐之處，這就是尼師檀的意義。取少許舊的尼師檀，從四邊隨意取一邊，或者方形或者圓形，貼在新的尼師檀上面，如果不能貼上，就細細地撕碎摻雜在新尼師檀里也可以。」

法師說：『其餘次第文句在律藏中，不需要廣說。因緣本起如前所述。尼師檀戒完畢。』

『當時佛住在舍衛國祇樹給孤獨精舍，說擔羊毛戒。所謂「弄」是指，居士在道路上看見比丘擔著羊毛，就問：『大德！你擔著這些羊毛要到哪裡去？要到哪裡販賣呢？賣了能值多少錢？』比丘聽了這些居士的戲笑調弄之後，走到寺廟后，生氣地把羊毛扔在地上。眾比丘問：『大德！你從哪裡把這些羊毛拿來，這麼生氣地扔在地上？』比丘回答說：『我爲了這些羊毛，被居士們調弄，所以生氣地把羊毛扔在地上。』所謂「自擔」是指，用郁多羅僧（上衣）包裹著自己擔著。所謂「過三由旬」是指，自己擔著羊毛超過三由旬（古印度長度單位），沒有人代替。根據羊毛的多少，每一次都犯尼薩耆罪（捨墮罪）。到達三由旬後放下，如果用杖撥動，或者用腳轉動，超過三由旬，都犯尼薩耆罪。到達三由旬時，如果遇到虎狼或者盜賊的災難，必須擔出三由旬，都犯尼薩耆罪。如果在三由旬內被盜賊搶奪，搶奪之後又還給比丘，比丘又可以擔著走三由旬，不犯戒。沒有罪的情況是，欽婆羅（一種地名）的尼師檀已經做成了氈子，不犯戒。三由旬內不犯戒，到達三由旬后，有人代替擔著超過三由旬不犯戒。所謂「擔羊毛」是指，下至塞耳朵的羊毛，超過三由旬就犯罪。』

法師說：『其餘次第文句容易理解，不需要廣說。此戒從身心而起，不以……』

【English Translation】 English version: 『The seat covering was scattered everywhere.』 The Buddha told the Bhikkhus (monks): 『Faithful offerings should be received and used, do not let them be wasted.』 The Buddha has used various skillful means, the Buddha has used countless skillful means to teach the Bhikkhus. Therefore, the meaning of Nisidana (sitting cloth) is, at least a place for sitting during sutra recitation, that is the meaning of Nisidana. Taking a small amount of the old Nisidana, randomly take one side from the four sides, either square or round, and attach it to the new Nisidana. If it cannot be attached, finely tear it apart and mix it with the new one, that is also acceptable.』

The Dharma Master said: 『The remaining sequential sentences are in the Vinaya (monastic rules), there is no need to elaborate. The origin of the causes and conditions is as mentioned before. The Nisidana precept is complete.』

『At that time, the Buddha was staying at the Jetavana Vihara (monastery) in Shravasti (city), speaking about the precept of carrying sheep wool. The term 『teasing』 refers to a layman (householder) seeing a Bhikkhu carrying sheep wool on the road and asking: 『Venerable Sir! Where are you carrying this sheep wool to? Where are you going to sell it? How much can you sell it for?』 After the Bhikkhu heard these laymen's jokes and teases, he went to the monastery and angrily threw the wool on the ground. The Bhikkhus asked: 『Venerable Sir! Where did you bring this sheep wool from, that you threw it on the ground so angrily?』 The Bhikkhu replied: 『Because of this sheep wool, I was teased by the laymen, so I angrily threw it on the ground.』 The term 『carrying it oneself』 refers to wrapping it with an Uttarasanga (upper robe) and carrying it oneself. The term 『exceeding three Yojanas (ancient Indian unit of distance)』 refers to carrying the sheep wool oneself for more than three Yojanas, with no one to replace him. Depending on the amount of wool, each instance is a Nissaggiya (requiring forfeiture) offense. After reaching three Yojanas, if it is put down, if it is moved with a stick, or turned with the foot, exceeding three Yojanas, all are Nissaggiya offenses. Upon reaching three Yojanas, if there is a danger of tigers, wolves, or thieves, and it must be carried out of the three Yojanas, all are Nissaggiya offenses. If it is robbed within three Yojanas, and after the robbery it is returned to the Bhikkhu, the Bhikkhu can carry it for another three Yojanas without committing an offense. There is no offense if the Nisidana from Kimpala (a place name) has already been made into felt. There is no offense within three Yojanas. After reaching three Yojanas, if someone else carries it for more than three Yojanas, there is no offense. The term 『carrying sheep wool』 refers to even a small amount of wool used to plug the ears, exceeding three Yojanas is an offense.』

The Dharma Master said: 『The remaining sequential sentences are easy to understand, there is no need to elaborate. This precept arises from body and mind, not from...』

不知故得脫。羊毛戒廣說竟。

「爾時佛在釋翅瘦迦維羅衛尼拘律園。浣羊毛戒者，妨廢坐禪誦經者，比丘尼由為六群比丘浣染擘羊毛故，是以妨廢。余文句易可解耳。浣染擘羊毛戒竟。

「爾時佛在羅閱城耆阇崛山中。金銀戒者，金者，珂琉璃、珊瑚、一切諸寶及販賣之物，是金銀種類。是故律本中說，下至樹膠錢，國土所用，皆不得捉，亦不得教人捉，悉犯。若為身捉，尼薩耆。若為僧、若為眾乃至一人、若為像捉，悉突吉羅罪。無罪者，不自受、不教人受。若居士持金銀佈施比丘，比丘答言：『不得受。』居士復言：『大德！我舍心佈施已定，不得將還。』放地而去，比丘見居士去已，比丘留守看，又有居士見比丘住此，往問言：『大德！何以住此？』比丘答言：『有居士佈施此金銀，比丘法不得受此。』居士向比丘言：『大德！大德既不得受，佈施弟子。』比丘默然，居士承取持去，后居士以此金銀，易飲食衣服凈物與比丘，比丘得受。若無解法人，金銀在屋中閉戶莫使失，若有賣衣缽人，比丘喚來示金銀，語賣衣缽人言：『貧道須此衣缽，有此金銀。居士自知。』若無賣衣缽人，有賣非時漿七日藥盡形壽藥，將來至金銀所，語言：『有此金銀，眾僧須此藥。居士自知。』得藥已，眾僧得食用。

【現代漢語翻譯】現代漢語譯本：『不知情的情況下得到了解脫。羊毛戒的詳細解釋到此結束。』

『當時佛陀在釋迦族的迦毗羅衛城的尼拘律園。關於浣洗羊毛戒，是因為比丘尼妨礙了坐禪誦經。比丘尼因為替六群比丘浣洗、染色、分割羊毛，因此妨礙了修行。其餘的文句很容易理解。浣洗、染色、分割羊毛戒到此結束。』

『當時佛陀在羅閱城的耆阇崛山中。關於金銀戒，金指的是珂琉璃（一種寶石）、珊瑚、一切寶物以及販賣的物品，這些都屬於金銀的種類。因此，律本中說，哪怕是樹膠做的錢，只要是國土通用的，都不得拿取，也不得教唆別人拿取，否則都犯戒。如果爲了自己拿取，就犯尼薩耆（需要懺悔的罪）。如果是爲了僧團、爲了大眾，乃至爲了一個人，或者爲了佛像拿取，都犯突吉羅罪（輕罪）。沒有罪的情況是，不自己接受，也不教唆別人接受。如果居士拿著金銀佈施給比丘，比丘回答說：『我不能接受。』居士又說：『大德！我捨棄心意佈施已經決定了，不能拿回去了。』然後放在地上離開了。比丘看到居士離開后，就留在原地看守。又有居士看到比丘住在這裡，就上前問道：『大德！您為什麼住在這裡？』比丘回答說：『有居士佈施了這些金銀，比丘的戒律不允許接受這些。』居士對比丘說：『大德！既然您不能接受，那就佈施給弟子吧。』比丘默不作聲，居士就拿走了金銀。後來，居士用這些金銀換取了飲食、衣服等清凈之物供養比丘，比丘就可以接受。如果沒有能解決問題的人，就把金銀放在屋子裡，關好門，不要讓它丟失。如果有賣衣缽的人，比丘就把他叫來，指著金銀，告訴賣衣缽的人說：『貧道需要這些衣缽，這裡有這些金銀。居士自己知道。』如果沒有賣衣缽的人，有賣非時漿（非時飲品）、七日藥（七天內可服用的藥）、盡形壽藥（終身可服用的藥）的人，就把他們帶到金銀所在的地方，告訴他們說：『這裡有這些金銀，眾僧需要這些藥。居士自己知道。』得到藥之後，眾僧就可以食用了。』

【English Translation】 English version: 『Unknowingly, one is liberated. The extensive explanation of the Wool Rule concludes here.』

『At that time, the Buddha was in the Banyan Grove of Kapilavastu (city of the Shakya clan) in the land of the Shakyas. The rule concerning washing wool arises because nuns were hindering meditation and scripture recitation. The nuns were hindering their practice because they were washing, dyeing, and dividing wool for the group of six monks. The remaining sentences are easily understood. The rule concerning washing, dyeing, and dividing wool concludes here.』

『At that time, the Buddha was on Vulture Peak (Gijjhakuta) in Rajagriha (city). Regarding the rule concerning gold and silver, gold refers to crystal (珂琉璃), coral, all kinds of treasures, and items for sale; these are all types of gold and silver. Therefore, the Vinaya text says that even money made of tree sap, which is used in the country, must not be taken, nor should one instruct others to take it; otherwise, one commits an offense. If one takes it for oneself, it is a Nissaggiya (an offense requiring forfeiture). If one takes it for the Sangha (monastic community), for the assembly, even for one person, or for an image, one commits a Thullaccaya (grave offense). There is no offense if one does not receive it oneself and does not instruct others to receive it. If a layperson offers gold and silver to a monk, the monk replies, 『I cannot accept it.』 The layperson then says, 『Venerable, my intention to give is already determined; I cannot take it back.』 Then the layperson places it on the ground and leaves. After the layperson leaves, the monk stays to guard it. Another layperson sees the monk staying there and asks, 『Venerable, why are you staying here?』 The monk replies, 『A layperson offered this gold and silver, but the monastic rules do not allow me to accept it.』 The layperson says to the monk, 『Venerable, since you cannot accept it, offer it to your disciple.』 The monk remains silent, and the layperson takes the gold and silver away. Later, the layperson uses this gold and silver to exchange for food, clothing, and pure items to offer to the monk, which the monk can then accept. If there is no one to resolve the situation, the gold and silver should be kept in a locked room to prevent it from being lost. If there is someone selling robes and bowls, the monk calls them over, shows them the gold and silver, and says to the seller of robes and bowls, 『I need these robes and bowls, and here is this gold and silver. The layperson knows about it.』 If there is no one selling robes and bowls, but there are people selling non-seasonal juice (非時漿), seven-day medicine (七日藥), or lifetime medicine (盡形壽藥), bring them to the place where the gold and silver is, and say, 『Here is this gold and silver, and the Sangha needs this medicine. The layperson knows about it.』 After obtaining the medicine, the Sangha can use it.』

金銀主比丘不得食用，余白衣凈人乃至畜生，悉不得食。何以故？為眾僧物故。若不得藥，金銀主置而去，更無方便得受。若見優婆塞，喚來教擲去，優婆塞言：『此金銀何以擲去，我當拾取。』比丘答言：『隨意。』若優婆塞解法，持易衣缽來與眾僧得受。若無優婆塞可教擲去，眾僧應白二羯磨，一比丘知五法者，將此金銀使閉目擲去，莫記處所，若記處所突吉羅罪。受施用有四種法。云何為四？一者盜用，二者負債用，三者親友用，四者主用。」

問曰：「云何盜用？」

答曰：「若比丘無戒，依僧次受施飲食，是名盜用。」

「云何負債用？」

「若比丘受人飲食衣服，應先作念，若不先作念而受衣食，是名負債用。若有聰明智慧信心出家比丘，至受食時，口口作念，若鈍根者，未食時先作一念，若鈍根比丘受用衣時，應朝先作一念，利根者著著作念，房舍牀蓆臥具一切受用信施，應先作念，若不先作念，是名負債用者。若不為障寒障熱及障慚恥而用衣，若不為飢渴疾病而受飲食湯藥，亦名負債。若受飲食衣服，不先作念突吉羅。」

「云何親友用？」

「七學人受用施物，如子受父物無異，是名親友用。」

「云何主用？」

「真人羅漢受用施物。」

【現代漢語翻譯】現代漢語譯本擁有金銀的比丘不能食用（這些財物），其餘的在家居士乃至畜生，都不能食用。為什麼呢？因為這是眾僧的財物。如果無法用作藥物，擁有金銀的比丘應該將其丟棄離開，沒有其他方便的接受方法。如果見到優婆塞（Upasaka，男居士），叫他來並教他丟棄這些金銀，優婆塞說：『為什麼要丟棄這些金銀，我來拾取。』比丘回答說：『隨你便。』如果優婆塞懂得佛法，拿（變賣金銀換來的）衣缽來供養眾僧，眾僧可以接受。如果沒有優婆塞可以教他丟棄，眾僧應該進行白二羯磨（白二羯磨，一種僧團的決議程式），由一位瞭解五種法的比丘，將這些金銀閉著眼睛丟棄，不要記住丟棄的地點，如果記住了丟棄的地點，犯突吉羅罪（突吉羅罪，一種輕罪）。接受供養使用有四種方式。哪四種呢？一是盜用，二是負債用，三是親友用，四是主用。

問：『什麼是盜用？』

答：『如果比丘沒有戒律，按照僧團的次序接受供養的飲食，這叫做盜用。』

『什麼是負債用？』

『如果比丘接受別人的飲食衣服，應該事先作意（作念，即在心中默唸某種想法）。如果不事先作意而接受衣食，這叫做負債用。如果有聰明智慧、有信心的出家比丘，在每次進食時，都口口作意；如果根器遲鈍的人，在未進食時先作一次意念；如果根器遲鈍的比丘受用衣服時，應該在早上先作一次意念，根器敏利的人，在穿衣時邊穿邊作意。房舍、牀蓆、臥具，一切受用信徒的佈施，都應該事先作意，如果不事先作意，就叫做負債用。如果不爲了遮蔽寒冷、暑熱以及羞恥而使用衣服，如果不爲了飢渴疾病而接受飲食湯藥，也叫做負債。如果接受飲食衣服，不事先作意，犯突吉羅罪。』

『什麼是親友用？』

『七種有學之人（七學人，指須陀洹、斯陀含、阿那含三種果位的修行者，以及正在修習這三種果位的人）受用施捨的物品，就像兒子接受父親的物品一樣沒有區別，這叫做親友用。』

『什麼是主用？』

『真人阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）受用施捨的物品。』

【English Translation】 English version A Bhikshu (Bhikshu, a Buddhist monk) who owns gold and silver is not allowed to consume (these possessions), and neither are other lay practitioners or even animals. Why? Because these are the property of the Sangha (Sangha, the Buddhist monastic community). If it cannot be used as medicine, the Bhikshu who owns the gold and silver should discard it and leave; there is no other convenient way to receive it. If he sees an Upasaka (Upasaka, a male lay devotee), he should call him over and instruct him to throw away the gold and silver. If the Upasaka says, 'Why throw away this gold and silver? I will pick it up,' the Bhikshu should reply, 'As you wish.' If the Upasaka understands the Dharma (Dharma, the teachings of the Buddha), and brings robes and a bowl (obtained by selling the gold and silver) to offer to the Sangha, the Sangha may accept it. If there is no Upasaka to instruct to throw it away, the Sangha should perform a 'White Second Karma' (白二羯磨, a formal procedure for monastic decisions), and a Bhikshu who understands the five Dharmas should close his eyes and throw away the gold and silver, not remembering the place where it was thrown. If he remembers the place, he commits a Dukkhata (突吉羅罪, a minor offense). There are four ways to use offerings. What are the four? First, using by stealing; second, using by incurring debt; third, using as a relative or friend; fourth, using as an owner.

Question: 'What is using by stealing?'

Answer: 'If a Bhikshu has no precepts and receives offered food and drink according to the order of the Sangha, this is called using by stealing.'

'What is using by incurring debt?'

'If a Bhikshu receives food, drink, and clothing from others, he should first make an intention (作念, mental reflection). If he does not make an intention before receiving food and clothing, this is called using by incurring debt. If there is a Bhikshu who is intelligent, wise, and faithful, at each mouthful when receiving food, he should make an intention. If he is of dull faculties, he should make one intention before eating. If a Bhikshu of dull faculties receives clothing, he should make one intention in the morning. If he is of sharp faculties, he should make an intention while wearing it. Houses, beds, mats, bedding, all things received as offerings from believers, one should first make an intention. If one does not first make an intention, this is called using by incurring debt. If one uses clothing not to shield against cold, heat, or shame, if one receives food, drink, and medicine not for hunger, thirst, or illness, this is also called incurring debt. If one receives food and clothing without first making an intention, one commits a Dukkhata.'

'What is using as a relative or friend?'

'The seven types of learners (七學人, those on the path to Arhatship) using offered items is no different than a son receiving his father's items; this is called using as a relative or friend.'

'What is using as an owner?'

'A True Person, an Arhat (Arhat, a perfected being who has attained liberation), using offered items.'

法師曰：「於四種受用中，盜用最惡。復有四種受用。云何為四？一者有慚愧用，二者無慚愧用，三者有法用，四者無法用。」

「云何有慚愧用？」「無慚愧人親近有慚愧人受用無罪，是名有慚愧用。」「云何無慚愧用？」「有慚愧人親近無慚愧人受用得罪，是名無慚愧用。有慚愧人親近無慚愧人，后必當隨其作惡，故名無慚愧人。無慚愧人親近有慚愧人，后必當改惡修善，是名有慚愧人。」

「云何有法用？」

「若有慚愧人用法而得，是名有法用。」

「云何無法用？」「無慚愧人不用法而得，若得此物，如得毒藥無異，是名無法用。」

法師曰：「餘次第文句已在律中，不須廣說。此是制罪，身口心業三受，受寶戒廣說竟。

「販賣寶戒者，非一種作者，或已成器或未成器。頭物者，華釵一切頭所用，悉是頭物。镮釧鉗鎖種種身所裝束，是名成器。已成器易未成器，以未成器易已成器，以突吉羅易尼薩耆波夜提，以尼薩耆波夜提易突吉羅。」

問曰：「云何以突吉羅易尼薩耆波夜提？」

答曰：「以銅錢易金錢，亦得尼薩耆波夜提，是名突吉羅易尼薩耆波夜提。以金錢易銅錢，是名尼薩耆波夜提易突吉羅。若以寶易鐵，以此鐵作缽作斧，隨作一一作器

【現代漢語翻譯】現代漢語譯本法師說：『在四種受用中，盜用是最惡劣的。又有四種受用。哪四種呢？一是懷有慚愧心的受用，二是毫無慚愧心的受用，三是符合佛法的受用，四是不符合佛法的受用。』『什麼是懷有慚愧心的受用呢？』『沒有慚愧心的人親近懷有慚愧心的人，接受供養而沒有罪過，這叫做懷有慚愧心的受用。』『什麼是毫無慚愧心的受用呢？』『懷有慚愧心的人親近沒有慚愧心的人，接受供養反而有罪過，這叫做毫無慚愧心的受用。懷有慚愧心的人親近沒有慚愧心的人，之後必定會跟隨他作惡，所以說這是毫無慚愧心的人。沒有慚愧心的人親近懷有慚愧心的人，之後必定會改惡從善，所以說這是懷有慚愧心的人。』『什麼是符合佛法的受用呢？』『如果懷有慚愧心的人通過符合佛法的方式獲得受用，這叫做符合佛法的受用。』『什麼是不符合佛法的受用呢？』『沒有慚愧心的人不通過符合佛法的方式獲得受用，如果得到這種東西，就像得到毒藥一樣，這叫做不符合佛法的受用。』法師說：『其餘次第和文句已經在戒律中詳細說明，不需要再多說了。這是關於制定罪行的，身、口、心三業的受用，以及受持寶戒的詳細說明完畢。』『販賣寶戒，不是隻有一種行為，有的是已經制成的器物，有的是尚未製成的器物。頭物，指的是髮釵等一切頭部所用的物品，都屬於頭物。環、釧、鉗、鎖等各種身體上佩戴的裝飾品，這叫做已成器。用已成器交換未成器，用未成器交換已成器，用突吉羅（Dukkata）罪交換尼薩耆波夜提（Nissaggiya Pacittiya）罪，用尼薩耆波夜提罪交換突吉羅罪。』問：『怎樣用突吉羅罪交換尼薩耆波夜提罪呢？』答：『用銅錢交換金錢，也構成尼薩耆波夜提罪，這叫做用突吉羅罪交換尼薩耆波夜提罪。用金錢交換銅錢，這叫做用尼薩耆波夜提罪交換突吉羅罪。如果用寶物交換鐵，用這種鐵製作缽或斧頭，無論製作成哪一種器物，』

【English Translation】 English version The Dharma master said, 'Among the four kinds of enjoyment, theft is the most evil. There are also four kinds of enjoyment. What are the four? First, enjoyment with shame; second, enjoyment without shame; third, enjoyment according to the Dharma; and fourth, enjoyment not according to the Dharma.' 'What is enjoyment with shame?' 'A person without shame associating with a person with shame, receiving offerings without fault, this is called enjoyment with shame.' 'What is enjoyment without shame?' 'A person with shame associating with a person without shame, receiving offerings incurs fault, this is called enjoyment without shame. A person with shame associating with a person without shame will inevitably follow them in doing evil, hence they are called a person without shame. A person without shame associating with a person with shame will inevitably reform and cultivate goodness, hence they are called a person with shame.' 'What is enjoyment according to the Dharma?' 'If a person with shame obtains enjoyment through means according to the Dharma, this is called enjoyment according to the Dharma.' 'What is enjoyment not according to the Dharma?' 'A person without shame obtains enjoyment through means not according to the Dharma. If they obtain such a thing, it is no different from obtaining poison, this is called enjoyment not according to the Dharma.' The Dharma master said, 'The remaining order and wording have already been explained in detail in the Vinaya (rules of discipline), there is no need to say more. This is about the establishment of offenses, the enjoyment of body, speech, and mind, and the detailed explanation of receiving the precious precepts is complete.' 'Selling precious precepts is not just one kind of action; some are finished products, and some are unfinished products. 'Head items' refer to hairpins and all items used on the head, all of which are head items. Rings, bracelets, clamps, locks, and various ornaments worn on the body are called finished products. Exchanging finished products for unfinished products, exchanging unfinished products for finished products, exchanging a Dukkata (突吉羅) offense for a Nissaggiya Pacittiya (尼薩耆波夜提) offense, exchanging a Nissaggiya Pacittiya offense for a Dukkata offense.' Question: 'How is a Dukkata offense exchanged for a Nissaggiya Pacittiya offense?' Answer: 'Exchanging copper coins for gold coins also constitutes a Nissaggiya Pacittiya offense, this is called exchanging a Dukkata offense for a Nissaggiya Pacittiya offense. Exchanging gold coins for copper coins is called exchanging a Nissaggiya Pacittiya offense for a Dukkata offense. If precious items are exchanged for iron, and this iron is used to make a bowl or an axe, whatever utensil is made,'

，悉不得用，若用突吉羅罪。」

法師曰：「餘次第文句易可解耳。因緣本起如前戒無異。種種販賣戒，律中已解，更無異義，不復重出。若畜長缽過十日，尼薩耆波夜提。尼薩耆缽，不捨不懺悔，若用突吉羅罪。無罪者，未滿十日、若說凈、若受持。」

法師曰：「新缽幾薰堪受持？」

答曰：「若鐵缽五薰堪用，若土缽二薰堪用，若買他缽，未還直不得受持。若缽主言：『但用，然後還直。』缽主雖作此語，亦不得受持，還直然後受持。若買缽已度直竟，缽主為薰竟報比丘，比丘不往取，過十日犯捨墮。若缽主薰竟，人知薰竟，傳向比丘道，比丘雖聞語過十日不犯。要聽缽主報，後過十日對人說受，若無人得獨說受。若失受持者，罷道、死、轉根、舍、穿，是名失受持。破穿如粟米大，失受持，若以鐵屑補得受持。因緣本起如前無異。長缽戒廣說竟。

「舍衛國五種藥者，生酥、熟酥、油、蜜、石蜜。酥者，一切凈肉乳亦可飲，酥亦中作藥。」

問曰：「七日藥蠅蟻落中，得服不？」

答曰：「漉去得服，若今日受酪說。」

「酪中酥為七日藥不？」

「即攢酥至第七日攢得酥，此第七日得服，若至第八日尼薩耆，油、石蜜亦如是。若非時受酪、非時攢，若非

【現代漢語翻譯】現代漢語譯本：凡此種種，皆不得使用，若使用則犯突吉羅罪（輕罪）。

法師說：『其餘次第文句，容易理解。因緣本起，與之前的戒律沒有不同。種種販賣戒，律中已經解釋，沒有其他意義，不再重複。若儲藏長缽超過十日，則犯尼薩耆波夜提（捨墮）。尼薩耆缽，如果不捨棄不懺悔，若使用則犯突吉羅罪。無罪的情況是，未滿十日、如果說凈、如果受持。』

法師問：『新缽需要熏幾次才能受持？』

回答說：『如果是鐵缽，熏五次就可以使用；如果是土缽，熏兩次就可以使用。如果購買他人的缽，未付清價款則不得受持。如果缽主說：「先用著，之後再付錢。」缽主即使這樣說，也不得受持，必須付清價款后才能受持。如果買缽已經付清價款，缽主熏好后告知比丘，比丘沒有去取，超過十日則犯捨墮。如果缽主熏好后，有人知道熏好了，轉告比丘，比丘即使聽到訊息，超過十日也不犯戒。必須聽缽主親自告知，之後超過十日，對比他人說受持，如果沒有人可以獨自說受持。如果失去受持的情況是，罷道（還俗）、死亡、轉根（變性）、捨棄、穿孔，這被稱為失去受持。破損或穿孔如粟米大小，就失去受持，如果用鐵屑修補就可以受持。因緣本起與之前沒有不同。長缽戒廣說完畢。

『舍衛國五種藥是：生酥（未經煉製的酥油）、熟酥（煉製過的酥油）、油、蜜、石蜜（冰糖）。酥，一切乾淨的肉和乳都可以飲用，酥也可以用來製作藥物。』

問：『七日藥中，如果有蠅蟻掉入，還可以服用嗎？』

答：『過濾掉就可以服用，如果是今天接受的酪漿。』

『酪漿中的酥，算是七日藥嗎？』

『如果積攢酥油直到第七天，攢得的酥油，這第七天可以服用，如果到了第八天就犯尼薩耆（捨墮），油、石蜜也是如此。如果非時接受酪漿、非時積攢，如果非』

【English Translation】 English version: All these should not be used; if used, it constitutes a Dukkrata (minor offense).'

The Dharma master said, 'The remaining sequential sentences are easy to understand. The originating cause is no different from the previous precepts. The various precepts regarding selling have already been explained in the Vinaya, and there is no different meaning, so they are not repeated. If one keeps a long bowl for more than ten days, it is a Nissaggiya Pacittiya (forfeiture and expiation). A Nissaggiya bowl, if not relinquished and repented, using it constitutes a Dukkrata offense. There is no offense if it is less than ten days, if it is declared pure, or if it is being maintained.'

The Dharma master asked, 'How many fumigations are sufficient for a new bowl to be maintained?'

The answer is, 'If it is an iron bowl, five fumigations are sufficient; if it is an earthenware bowl, two fumigations are sufficient. If buying a bowl from someone else, it cannot be maintained until the price is paid. If the bowl's owner says, 'Just use it, and then pay later,' even if the bowl's owner says this, it cannot be maintained; it must be paid for before it can be maintained. If the bowl has been bought and the price paid, and the bowl's owner informs the Bhikkhu after fumigating it, and the Bhikkhu does not go to retrieve it, exceeding ten days constitutes a forfeiture. If the bowl's owner has fumigated it, and someone knows it has been fumigated, and tells the Bhikkhu, the Bhikkhu does not commit an offense even if it exceeds ten days. It is necessary to hear the bowl's owner's notification, and then after ten days, declare the acceptance to others; if there is no one, one can declare the acceptance alone. If the maintenance is lost, it is due to renouncing the monastic life, death, change of gender, abandonment, or perforation; this is called losing maintenance. If it is broken or perforated as small as a millet grain, the maintenance is lost; if it is repaired with iron filings, it can be maintained. The originating cause is no different from before. The precept regarding long bowls has been extensively explained.

'The five kinds of medicine in Sravasti (ancient Indian city) are: raw ghee (unrefined clarified butter), cooked ghee (refined clarified butter), oil, honey, and rock candy (crystalized sugar). Ghee, all clean meat and milk can also be drunk, and ghee can also be used to make medicine.'

Question: 'If flies or ants fall into the seven-day medicine, can it still be taken?'

Answer: 'If strained, it can be taken, if it is curds received today.'

'Is the ghee in curds considered a seven-day medicine?'

'If ghee is accumulated until the seventh day, the ghee accumulated on this seventh day can be taken; if it reaches the eighth day, it is a Nissaggiya (forfeiture), and the same applies to oil and rock candy. If curds are received at an improper time, if they are accumulated at an improper time, if it is not'

時受酥，不得服，油、石蜜亦如是。若鬼病鬚生肉生血得差，聽服，唯除人血不得服。若得酥已說，內建器中，此器已盛酥，器中有酥出，與新酥共合，應更說。若酥至第七日若失，若與白衣、沙彌，若還與酥，若沙彌佈施，得食無罪。未滿七日佈施沙彌，至第八日若有急須用，得就沙彌乞食無罪。」

法師曰：「余文句已在律中，不須廣說。此七日藥戒廣說竟。此是制罪非性罪，從身心起。

「舍衛國佛聽雨浴衣者，于騫陀迦，因毗舍佉母故，聽受雨衣。餘一月未至夏者，應作雨浴衣浣染縫治，四月十六日雨浴衣浣染裁縫，不須說凈亦不得用。五月一日受持用竟，雨時四月合春末十五日，一百三十五日用，若春末月不得雨浴衣，又夏方得，即受持用。非求雨浴衣時者，從九月半至四月半以還，此非求雨浴衣時，若求尼薩耆。若有雨浴衣不用，裸形洗浴突吉羅罪。四月十六日求雨浴衣，不足，若有望得處得停置，為足故，若得足者應受持，若不足得停置，乃至九月半不須說凈。若受迦絺那衣，得停至正月半，不須說凈。若三衣不足，回用作袈裟，若少不足，有望得處，得停至一月。若足者作衣，若不足，應說凈若受持，若不說凈不受持，至三十一日尼薩耆。無罪者，若少者從親里乞，若自恣請檀越乞不犯

【現代漢語翻譯】現代漢語譯本如果接受了酥油（Ghee，一種澄清的奶油），但不允許服用；油、石蜜（Rock Sugar，冰糖）也是如此。如果鬼病需要生肉生血才能痊癒，允許服用，但人血除外，不得服用。如果得到了酥油，如前所述，放置在容器中，這個容器已經盛放過酥油，容器中又有新的酥油產生，與新酥油混合，應該重新說明（指重新進行相關的儀式或聲明）。如果酥油到了第七天丟失了，或者給了白衣（在家居士）、沙彌（Śrāmaṇera，出家男眾），或者又還給了酥油，或者沙彌佈施了，食用沒有罪過。未滿七天佈施給沙彌，到了第八天如果有急需使用的情況，可以向沙彌乞討食用，沒有罪過。

法師說：『其餘的文句已經在戒律中，不需要詳細說明。』這七日藥戒的詳細說明到此結束。這是制罪（Vaśitā，由戒律規定的罪過），不是性罪（Prakṛti-śīla，本質上的罪過），是從身心產生的。

在舍衛國（Śrāvastī，古印度城市）佛陀允許比丘們使用雨浴衣（Varṣā-śāṭikā，雨季洗浴時穿的衣服），這是因為在犍陀迦（Khandhaka，佛教戒律中的篇章），由於毗舍佉母（Viśākhā，一位著名的女施主）的緣故，允許接受雨衣。如果距離夏季還有一個多月，應該製作雨浴衣，進行洗滌、染色、縫製。四月十六日進行雨浴衣的洗滌、染色、裁剪、縫製，不需要說凈（Saṃghāti，不需要特別的凈化儀式），也不得使用。五月一日受持使用完畢。雨季時，四月加上春末的十五日，一共一百三十五天可以使用。如果在春末的月份沒有得到雨浴衣，而是到了夏季才得到，就可以受持使用。如果不是爲了求雨浴衣的時候，從九月半到四月半之間，這段時間不是求雨浴衣的時候，如果尋求尼薩耆（Nissaggiya，一種需要捨棄的罪過）。如果有雨浴衣不用，裸體洗浴，犯突吉羅罪（Dukkaṭa，一種輕微的罪過）。四月十六日尋求雨浴衣，如果不足，如果有希望得到的地方，可以暫時停放，爲了補足數量。如果得到足夠的數量，應該受持。如果不足，可以停放，直到九月半，不需要說凈。如果接受了迦絺那衣（Kathina-cīvara，一種特殊的袈裟），可以停放到正月半，不需要說凈。如果三衣（Tricīvara，比丘所持的三件衣服）不足，可以拿來回用，做成袈裟。如果缺少得不多，有希望得到的地方，可以停放一個月。如果足夠了，就做成衣服；如果不足，應該說凈或者受持；如果不說凈也不受持，到了第三十一天，就犯尼薩耆罪。沒有罪過的情況是，如果缺少得不多，可以向親戚乞討，或者在自恣日（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）請求檀越（Dānapati，施主）佈施，就不算犯戒。

【English Translation】 English version If one receives ghee (clarified butter), it is not allowed to be consumed; the same applies to oil and rock sugar. If a ghost-related illness requires raw meat and raw blood to be cured, it is allowed to be consumed, except for human blood, which is not allowed. If ghee is obtained, as previously mentioned, it should be placed in a container. If this container has already contained ghee, and new ghee is produced within the container, it should be combined with the new ghee, and it should be declared again (referring to performing the relevant rituals or declarations again). If the ghee is lost on the seventh day, or given to a layman (Upāsaka, a male lay follower), a novice monk (Śrāmaṇera), or returned to the ghee, or if the novice monk makes a donation, there is no offense in consuming it. If a donation is made to a novice monk before the seventh day, and there is an urgent need to use it on the eighth day, one can beg from the novice monk to consume it without offense.

The Dharma Master said, 'The remaining sentences are already in the Vinaya (book of monastic rules), so there is no need to explain them in detail.' This detailed explanation of the seven-day medicine rule ends here. This is a Vaśitā (an offense prescribed by the rules), not a Prakṛti-śīla (an offense by nature), and it arises from the body and mind.

In Śrāvastī (an ancient Indian city), the Buddha allowed the monks to use rain-bathing cloths (Varṣā-śāṭikā, clothes worn when bathing during the rainy season). This was because in the Khandhaka (chapters in the Buddhist monastic rules), due to Viśākhā (a famous female benefactor), it was allowed to receive rain cloths. If there is more than a month before summer, one should make rain-bathing cloths, washing, dyeing, and sewing them. On the sixteenth day of the fourth month, the rain-bathing cloths should be washed, dyed, cut, and sewn, without needing to be declared pure (Saṃghāti, without a special purification ritual), and they should not be used. They can be received and used after the first day of the fifth month. During the rainy season, the fourth month plus the fifteen days of the end of spring, a total of one hundred and thirty-five days, can be used. If the rain-bathing cloths are not obtained in the month at the end of spring, but are obtained in the summer, they can be received and used. If it is not the time to seek rain-bathing cloths, from the middle of September to the middle of April, this is not the time to seek rain-bathing cloths. If one seeks Nissaggiya (a type of offense that requires forfeiture). If one has rain-bathing cloths but does not use them, and bathes naked, one commits a Dukkaṭa (a minor offense). If one seeks rain-bathing cloths on the sixteenth day of the fourth month, and it is insufficient, if there is a place where one hopes to obtain them, one can temporarily place them there to make up the quantity. If one obtains a sufficient quantity, one should receive and use them. If it is insufficient, one can place them until the middle of September without needing to declare them pure. If one receives a Kathina-cīvara (a special robe), one can place it until the middle of the first month without needing to declare it pure. If the three robes (Tricīvara, the three robes held by a monk) are insufficient, they can be reused to make a robe. If there is only a small shortage, and there is a place where one hopes to obtain them, one can place them for a month. If there are enough, make clothes; if there are not enough, one should declare them pure or receive them; if one does not declare them pure or receive them, on the thirty-first day, one commits a Nissaggiya offense. There is no offense if there is only a small shortage, one can beg from relatives, or request donations from Dānapati (benefactors) on the Pravāraṇā (a ceremony held by the Sangha at the end of the rainy season retreat), and it is not considered a violation.

。」

法師曰：「餘次第文句，律中當廣解，不須重說。

「恐怖戒者，住阿蘭若處有二種：一者長在阿蘭若處，二者三月在阿蘭若處。比丘阿蘭若處住，衣服敗壞，得還聚落僧房住，為治護衣故。若治護竟，還復阿蘭若處住得。迦提月賊者，迦提月無雨秋賊起。見諸賊殺人奪物，比丘恐怖者，畏失三衣，三衣中隨一一衣寄聚落中。恐怖者，若自見賊、若聞人道，是名恐怖。若阿蘭若處眾多房舍堅密，不須寄衣聚落，寄衣已六夜一往看，見衣已還阿蘭若處，除僧羯磨。」

法師曰：「餘次第文句，律中已說，不須廣解。回施者，檀越飯佛及僧，欲施衣，比丘自迴向已，初教迴向已突吉羅罪，得物入手尼薩耆波夜提罪。若回施與他乃至畜生，欲與此畜生，回與彼畜生，得突吉羅罪。欲供養此像，回與彼像，悉突吉羅罪。無罪者，若不知與僧。」

法師曰：「三十事廣說，究竟無遺余。次至九十事，汝等一心聽。妄語戒中，訶多者，此是大德名也。釋種出家有八萬人，訶多亦在其中，性好談論，與外道論義時自知理屈，便違反前語，若外道好語時，便回為己語，自知理僻，言是外道語。若克時與外道論議，語外道言：『中后當論議，自中前來。』語諸檀越言：『即時論議。』自上高座，語諸檀越

【現代漢語翻譯】現代漢語譯本法師說：『其餘次第文句，在律中應當詳細解釋，不需要重複說明。『恐怖戒』是指，住在阿蘭若（Aranya，意為寂靜處）有兩種情況：一是長期住在阿蘭若處，二是三個月住在阿蘭若處。比丘住在阿蘭若處，如果衣服破損，可以回到聚落僧房居住，爲了修補保護衣服的緣故。如果修補保護完畢，可以回到阿蘭若處居住。迦提月賊（Kathika，指十月）是指，迦提月無雨，秋季盜賊出沒。如果看見盜賊殺人搶奪財物，比丘感到恐怖，害怕失去三衣，可以將三衣中的任何一件寄存在聚落中。感到恐怖是指，如果自己看見盜賊，或者聽別人說，這叫做恐怖。如果阿蘭若處有很多房舍，堅固嚴密，不需要將衣服寄存在聚落中，如果寄存在聚落中，每六夜要去看一次，看完衣服后回到阿蘭若處，除非僧團羯磨（Karma，指僧團的決議）。』法師說：『其餘次第文句，在律中已經說過，不需要詳細解釋。回施是指，檀越（Dānapati，指施主）供養佛和僧眾飯食，想要佈施衣服，比丘自己迴向，最初教別人迴向，犯突吉羅罪（Dukkata，輕罪），得到物品入手，犯尼薩耆波夜提罪（Nissaggiya Pacittiya，捨墮罪）。如果回施給其他乃至畜生，想要給這隻畜生，回施給那隻畜生，犯突吉羅罪。想要供養這座佛像，回施給那座佛像，全部犯突吉羅罪。沒有罪的情況是，如果不知道是供養僧眾。』法師說：『三十事已經詳細說明，完全沒有遺漏。接下來是九十事，你們要一心聽。在妄語戒中，訶多（Hata）是指，這是大德的名字。釋迦族出家有八萬人，訶多也在其中，性格喜歡談論，與外道辯論時，自己知道理虧，就違反之前說的話，如果外道說得好，就轉為自己的話，自己知道理虧，就說是外道的話。如果約定時間與外道辯論，告訴外道說：『中午之後再辯論，你自己中午之前來。』告訴各位檀越說：『立刻辯論。』自己登上高座，告訴各位檀越

【English Translation】 English version The Dharma Master said: 'The remaining sequential phrases and sentences should be explained in detail in the Vinaya (discipline rules), so there is no need to repeat them. 'The precept of fear' refers to two situations when residing in an Aranya (Aranya, meaning a quiet place): one is residing in an Aranya permanently, and the other is residing in an Aranya for three months. If a Bhiksu (monk) residing in an Aranya has damaged robes, he may return to the Sangha (monastic community) residence in the village to repair and protect the robes. If the repair and protection are completed, he may return to the Aranya. Kathika thieves (Kathika, referring to October) refers to the fact that there is no rain in Kathika month, and thieves appear in autumn. If a Bhiksu sees thieves killing people and robbing property, and is afraid of losing his three robes, he may deposit any one of the three robes in the village. Being afraid means that if one sees thieves himself, or hears others say it, this is called fear. If there are many houses in the Aranya, which are strong and secure, there is no need to deposit the robes in the village. If they are deposited in the village, one must go to see them every six nights, and after seeing the robes, return to the Aranya, unless there is a Sangha Karma (Karma, referring to a Sangha resolution).' The Dharma Master said: 'The remaining sequential phrases and sentences have already been explained in the Vinaya, so there is no need to explain them in detail. Re-offering refers to when a Dānapati (Dānapati, referring to a donor) offers food to the Buddha and the Sangha, and wants to donate robes. If a Bhiksu dedicates the offering himself, or initially teaches others to dedicate the offering, he commits a Dukkata (Dukkata, a minor offense). If he receives the item and takes possession of it, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring expiation and forfeiture). If he re-offers it to another, even an animal, intending to give it to this animal but re-offering it to that animal, he commits a Dukkata offense. If he intends to make an offering to this image but re-offers it to that image, he commits a Dukkata offense in all cases. There is no offense if he does not know that it is an offering to the Sangha.' The Dharma Master said: 'The thirty matters have been explained in detail, with nothing left out. Next are the ninety matters, so listen attentively. In the precept against false speech, Hata refers to the name of a great virtuous one. Among the eighty thousand Shakya (Sakya) clan members who renounced the world, Hata was also among them. He was fond of discussion, and when debating with non-Buddhists, he would realize he was wrong, and then contradict his previous words. If the non-Buddhist spoke well, he would turn it into his own words. Knowing he was wrong, he would say it was the non-Buddhist's words. If he made an appointment to debate with non-Buddhists, he would tell them: 'We will debate after noon, come yourself before noon.' He would tell the donors: 'We will debate immediately.' He would ascend the high seat and tell the donors

言：『外道那得不來，必當畏我，是故不來。』自下高座而去。中后外道來，覓比丘不得，便呵責言：『沙門釋子言知正法，云何故妄語？』妄語者，口與心相違，亦名空語也。不犯者，欲說此誤說彼，妄語戒廣說竟。此是性罪。毀訾語者，欲令彼羞也。無罪者，唯除教授，此是性罪，毀訾語廣說竟。

「兩舌者，若兩舌斗亂比丘、比丘尼波夜提，餘三眾突吉羅，白衣亦突吉羅，此是性罪，兩舌廣說竟。同誦句者，有四種。何者為四？一者句，二者隨句，三者隨字，四者隨味。何者為句？偈中句一句，是名一句。何者隨句？次第二句，是名隨句。何者隨字？隨文字而說是名隨文字。何者隨味？同字異義，是名隨味。有字義味，是名為句。若教未受具戒人諸惡莫作，未受具足戒人同聲而誦，波夜提。若師言諸惡莫作，未受具足人抄前，而誦諸善奉行，同聲而誦，師得罪。師言諸行無常，弟子言無常，亦得波夜提。若長行同者，隨字得罪。佛語者，一切律藏、阿毗曇藏、修多羅，此是佛語。聲聞語者，阿能伽那正見經，阿㝹摩那經，周羅卑陀羅，摩訶卑陀羅，是名聲聞語。梵志語者，一切外道梵志一品，是名梵志語。天人語者，魔王、梵王、帝釋、一切天人所語，是名天人語。同誦不犯。」

法師曰：「若佛

{ "translations": [ "現代漢語譯本：他說：『外道怎麼會不來呢，他們一定會害怕我，所以才不來。』說完就從高座上下來離開了。之後外道來了，找不到那位比丘（bhiksu，佛教術語，指男性出家人），便責罵道：『沙門釋子（Śākyaputra，釋迦牟尼的弟子）說自己知道真正的佛法，為什麼卻說謊呢？』說謊的人，口中所說與心中所想不一致，也叫做空話。不犯戒的情況是，想要說這個卻錯誤地說成那個，關於妄語戒的詳細解釋到此結束。這是性罪（prakṛti-śīla，指其本性即為罪惡的行為）。毀訾語（指惡意誹謗、詆譭他人的言語），目的是爲了讓對方感到羞愧。沒有罪的情況，只有教授（指傳授佛法）的情況。關於毀訾語的詳細解釋到此結束。", "兩舌（指挑撥離間的言語），如果用兩舌來挑撥比丘（bhiksu，佛教術語，指男性出家人）和比丘尼（bhikṣuṇī，佛教術語，指女性出家人）之間的關係，會犯波夜提（pāyantika，一種戒律名稱），其餘三種僧眾（指沙彌、沙彌尼、式叉摩那）犯突吉羅（duṣkṛta，一種輕罪），在家居士也犯突吉羅（duṣkṛta，一種輕罪）。這是性罪（prakṛti-śīla，指其本性即為罪惡的行為），關於兩舌的詳細解釋到此結束。共同誦讀經文，有四種方式。哪四種呢？第一種是句，第二種是隨句，第三種是隨字，第四種是隨味。什麼是句？偈頌中的一句，就叫做一句。什麼是隨句？緊接著的第二句，就叫做隨句。什麼是隨字？隨著文字而說，就叫做隨文字。什麼是隨味？相同的字有不同的意義，就叫做隨味。有字、義、味的，就叫做句。如果教導沒有受具足戒的人『諸惡莫作』，未受具足戒的人與你同聲誦讀，會犯波夜提（pāyantika，一種戒律名稱）。如果師父說『諸惡莫作』，未受具足戒的人搶在前面，誦讀『諸善奉行』，同聲誦讀，師父會因此獲罪。師父說『諸行無常』，弟子說『無常』，也會犯波夜提（pāyantika，一種戒律名稱）。如果是長行（散文形式的經文）相同，隨著文字相同而獲罪。佛語（buddhavacana，佛陀所說的話）指的是一切律藏（vinaya-piṭaka，戒律的彙編）、阿毗曇藏（abhidharma-piṭaka，論藏的彙編）、修多羅（sūtra，經藏的彙編），這些都是佛語（buddhavacana，佛陀所說的話）。聲聞語（śrāvakavacana，聲聞弟子所說的話）指的是《阿能伽那正見經》、《阿㝹摩那經》、《周羅卑陀羅》、《摩訶卑陀羅》，這些是聲聞語（śrāvakavacana，聲聞弟子所說的話）。梵志語（brāhmaṇavacana，婆羅門所說的話）指的是一切外道婆羅門的一品，這是梵志語（brāhmaṇavacana，婆羅門所說的話）。天人語（devamanuṣyavacana，天人和人所說的話）指的是魔王、梵王、帝釋（Indra，佛教的護法神）以及一切天人所說的話，這是天人語（devamanuṣyavacana，天人和人所說的話）。共同誦讀不犯戒。」， "法師說：『如果佛（Buddha）" ], "english_translations": [ "English version: He said: 'How could the heretics not come? They must be afraid of me, that's why they don't come.' After saying this, he descended from the high seat and left. Later, the heretics came, unable to find the bhiksu (monk), they scolded: 'The Śākyaputra (disciples of Śākyamuni) claim to know the true Dharma, how can they lie?' A liar is one whose words do not match their thoughts, also called empty talk. Not committing the offense is when one intends to say this but mistakenly says that. The detailed explanation of the precept against lying ends here. This is a prakṛti-śīla (inherently sinful act). Slanderous speech (malicious defamation or disparagement of others) is intended to make the other person feel ashamed. There is no offense except in the case of teaching (imparting the Dharma). The detailed explanation of slanderous speech ends here.", "Divisive speech (speech that incites discord), if one uses divisive speech to incite discord between bhiksu (monk) and bhikṣuṇī (nun), one commits a pāyantika (a type of precept). The remaining three assemblies (śrāmaṇera, śrāmaṇerikā, śikṣamāṇā) commit a duṣkṛta (a minor offense), and laypeople also commit a duṣkṛta (a minor offense). This is a prakṛti-śīla (inherently sinful act). The detailed explanation of divisive speech ends here. There are four ways of reciting scriptures together. What are the four? The first is sentence, the second is following the sentence, the third is following the word, and the fourth is following the meaning. What is a sentence? One line in a verse is called a sentence. What is following the sentence? The second line that follows is called following the sentence. What is following the word? Speaking according to the words is called following the word. What is following the meaning? The same word has different meanings, which is called following the meaning. Having word, meaning, and flavor is called a sentence. If one teaches 'Do no evil' to someone who has not received full ordination, and the person who has not received full ordination recites in unison with you, one commits a pāyantika (a type of precept). If the teacher says 'Do no evil,' and the person who has not received full ordination rushes ahead and recites 'Do all good,' reciting in unison, the teacher commits an offense. If the teacher says 'All things are impermanent,' and the disciple says 'impermanent,' one also commits a pāyantika (a type of precept). If it is the same in prose (scriptures in prose form), one commits an offense by following the same words. Buddhavacana (words of the Buddha) refers to all the vinaya-piṭaka (collection of precepts), abhidharma-piṭaka (collection of treatises), and sūtra (collection of discourses), these are all Buddhavacana (words of the Buddha). Śrāvakavacana (words of the Śrāvakas) refers to the 'Ānengqiena Right View Sutra,' the 'Ā㝹mona Sutra,' the 'Zhouluo Pituluo,' and the 'Mahā Pituluo,' these are Śrāvakavacana (words of the Śrāvakas). Brāhmaṇavacana (words of the Brahmins) refers to all the heretical Brahmins, this is Brāhmaṇavacana (words of the Brahmins). Devamanuṣyavacana (words of gods and humans) refers to the words spoken by the demon king, Brahma king, Indra (Buddhist protector deity), and all gods and humans, this is Devamanuṣyavacana (words of gods and humans). Reciting together does not constitute an offense.", "The Dharma master said: 'If the Buddha (Buddha)'" ] }

涅槃后，迦葉為上座，五百羅漢所集三藏，若共未受具戒人同誦此法者，得波夜提罪。若法師所撰文字，共同誦者不犯。」

法師曰：「同誦戒廣說竟。不前作念者，臨欲眠時，應先念佛、念法、念僧、念戒、念天、念無常，於六念中隨一一念，若不如是念，是名不前念。露身者，臨眠不先作念，心即散亂，是故露身種種音聲，或如鳥聲或如牛馬聲，諸優婆塞聞已皆生譏嫌：『云何出家人作如是眠！』佛因是事，為諸比丘結戒，自今以後，不得與未受具足戒人同房宿。時羅睺羅聞佛結戒，護持不犯，是故羅睺羅入佛廁，以袈裟敷地而眠，羅睺羅所以入佛廁屋者，以凈潔、多人以香華供養，是故入中而眠。明相未出，如來上廁先謦欬作聲，羅睺羅在內亦謦欬作聲，佛知而故問：『汝是誰？』答言：『我是羅睺羅。』佛因羅睺羅故，念諸沙彌開得二宿。」

法師曰：「云何房不得共宿？」

「一切覆一切障，乃至以衣幔作屋亦犯。壁者，乃至高一肘半，亦名為壁。共宿犯，若多房共一戶亦犯，除別有戶不犯。第三明相未出避去，若不避者全三宿亦不犯。第四宿初夜不得，若脅著床波夜提罪。若屋少覆多障不犯，多覆少障亦不犯。若四周屋各向里開戶，共一大戶出入亦犯，若別有戶不犯。若過三宿比丘眠

【現代漢語翻譯】現代漢語譯本：涅槃（Nirvana，指佛陀的最終解脫）之後，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）為上座，五百羅漢（Arhat，已證得阿羅漢果位的修行者）共同結集三藏（Tripitaka，佛教經典的總稱），如果與未受具足戒（Upasampadā，比丘或比丘尼的正式出家戒）的人一同背誦這些經典，會犯波夜提罪（Pāyantika，一種輕罪）。如果是法師（Dharma Master，精通佛法的出家人）所撰寫的文字，共同背誦則不犯戒。

法師說：『共同背誦戒律的廣義解釋完畢。』如果事前沒有作意念（專注），在臨睡前，應該先念佛（Buddha，憶念佛陀的功德）、念法（Dharma，憶念佛法的真理）、念僧（Sangha，憶念僧團的清凈）、念戒（Sila，憶念戒律的約束）、念天（Deva，憶念天人的功德）、念無常（Anitya，憶念世事的變化），在六念（Six Recollections）中任選一種。如果不如這樣做，就叫做不事前念。裸露身體的人，臨睡前不先作意念，心就會散亂，因此發出各種聲音，或者像鳥叫聲，或者像牛馬聲，各位優婆塞（Upāsaka，在家男居士）聽了都會譏嫌：『出家人怎麼能這樣睡覺！』佛陀因為這件事，為各位比丘（Bhiksu，出家男眾）制定戒律，從今以後，不得與未受具足戒的人同房住宿。當時羅睺羅（Rāhula，佛陀的兒子）聽到佛陀制定戒律，護持不犯，因此羅睺羅進入佛陀的廁所，用袈裟（Kāṣāya，僧侶所穿的法衣）鋪在地上睡覺。羅睺羅之所以進入佛陀的廁所，是因為那裡乾淨，而且很多人用香花供養，所以進入其中睡覺。天亮之前，如來（Tathāgata，佛陀的稱號之一）上廁所前先咳嗽發出聲音，羅睺羅在裡面也咳嗽發出聲音，佛陀知道卻故意問：『你是誰？』回答說：『我是羅睺羅。』佛陀因為羅睺羅的緣故，允許各位沙彌（Śrāmaṇera，未受具足戒的出家男眾）可以寄宿兩晚。

法師說：『什麼樣的房間不能共同住宿？』

『一切遮蔽一切阻擋的，乃至用衣幔做成屋子也算犯戒。墻壁，哪怕只有一肘半高，也叫做墻壁。共同住宿算犯戒，如果多個房間共用一個門也算犯戒，除非另有門戶才不犯戒。第三個黎明到來之前離開，如果不離開，住滿三晚也不算犯戒。第四晚的初夜不能住，如果身體挨著床就犯波夜提罪。如果屋頂少遮蔽多阻擋不算犯戒，屋頂多遮蔽少阻擋也不算犯戒。如果四周的房屋各自向內開門，共用一個大門出入也算犯戒，如果另有門戶就不犯戒。如果比丘過三晚住宿……』

【English Translation】 English version: After the Nirvana (Nirvana, referring to the final liberation of the Buddha), Kāśyapa (Kāśyapa, one of the Buddha's ten major disciples, known for his ascetic practices) was the senior, and five hundred Arhats (Arhat, practitioners who have attained the state of Arhat) collectively compiled the Tripitaka (Tripitaka, the general term for Buddhist scriptures). If one recites these scriptures together with someone who has not received the Upasampadā (Upasampadā, the formal ordination vows for monks or nuns), one commits a Pāyantika (Pāyantika, a minor offense). If it is a text written by a Dharma Master (Dharma Master, a monastic proficient in Buddhist teachings), reciting it together does not constitute an offense.

The Dharma Master said, 'The extensive explanation of reciting the precepts together is complete.' If one does not make an intention (focus) beforehand, before going to sleep, one should first recollect the Buddha (Buddha, remembering the virtues of the Buddha), recollect the Dharma (Dharma, remembering the truth of the Dharma), recollect the Sangha (Sangha, remembering the purity of the monastic community), recollect the Sila (Sila, remembering the restraint of the precepts), recollect the Devas (Deva, remembering the merits of the gods), and recollect impermanence (Anitya, remembering the changing nature of things), choosing any one of the six recollections (Six Recollections). If one does not recollect in this way, it is called not recollecting beforehand. A person who exposes their body, if they do not make an intention before sleeping, their mind will be scattered, and therefore they will make various sounds, or like the sound of birds, or like the sound of cattle and horses. The Upāsakas (Upāsaka, lay male devotees) will all criticize and dislike it: 'How can a monastic sleep like this!' Because of this matter, the Buddha established precepts for the Bhiksus (Bhiksu, ordained male monastics), from now on, they must not share a room with someone who has not received the full ordination. At that time, Rāhula (Rāhula, the Buddha's son) heard the Buddha establishing the precepts, and upheld them without violation. Therefore, Rāhula entered the Buddha's toilet, and spread his Kāsāya (Kāṣāya, the robe worn by monks) on the ground to sleep. The reason why Rāhula entered the Buddha's toilet was because it was clean, and many people made offerings of incense and flowers, so he entered it to sleep. Before dawn, the Tathāgata (Tathāgata, one of the titles of the Buddha) would cough before entering the toilet, and Rāhula inside would also cough. The Buddha knew but deliberately asked: 'Who are you?' He replied: 'I am Rāhula.' Because of Rāhula, the Buddha allowed the Śrāmaṇeras (Śrāmaṇera, novice monks who have not received full ordination) to stay for two nights.

The Dharma Master said, 'What kind of room cannot be shared?'

'Anything that covers everything and obstructs everything, even making a room with curtains is a violation. A wall, even if it is only one and a half cubits high, is called a wall. Sharing a room is a violation, and if multiple rooms share one door, it is also a violation, unless there is a separate door. Leaving before the third dawn arrives, if one does not leave, staying for three nights is not a violation. One cannot stay on the first night of the fourth day, if one's body touches the bed, it is a Pāyantika offense. If the roof provides little cover and much obstruction, it is not a violation, if the roof provides much cover and little obstruction, it is also not a violation. If the surrounding houses each have doors facing inward, sharing one large door for entry and exit is also a violation, if there is a separate door, it is not a violation. If a Bhiksu stays for more than three nights...'

、未受具戒人眠，得波夜提罪。若未受具戒人眠已起更眠，隨眠多少得波夜提罪。若未受具戒人過三宿，未受具戒人眠、比丘眠，俱波夜提罪。若比丘起已更眠，隨眠多少，眾多波夜提罪。若屋相連線大，乃至一由旬，同一戶出入亦犯。屋若有龜鱔窟，止穿外邊、裡邊不通，不犯。若屋多覆半障突吉羅罪，多障半覆亦突吉羅罪。」

法師曰：「餘次第文句易解，不須廣說。同宿戒廣說竟。

「共女人同屋宿戒者，作福德舍，擬去來人止宿也。共女人同屋宿戒，已在律中，不須廣說。為說法者，或說三歸五戒，或說天堂地獄，除有知男子者，是人男、非鬼畜生，若有知男子過五六語亦不犯。五六語者，若比丘為說五六語無罪。五六語者，一偈一句若聲相連不斷，一波夜提，若句句斷，句句波夜提。一句經文、五句義疏，合成六句不犯，若過波夜提。有眾多女人，為一女人說法竟，復為第二第三女人說，第一女人復來聽，雖過五六語不犯。答問者，若女人問《長阿含》中事，比丘隨問而答，乃至盡阿含亦不犯。」

法師曰：「餘次第文句易可解耳，不須廣說。因緣本起如前戒。為女人說法廣說竟。此聖制戒前，第四波羅夷已廣說竟，此中不異，實得過人法，向未受具戒人說故，得波夜提。過人法向未受

【現代漢語翻譯】現代漢語譯本：未受具戒的人睡覺，會犯波夜提罪（Pāyantika，一種輕罪）。如果未受具戒的人睡醒后又睡，根據睡眠的次數多少，會犯波夜提罪。如果未受具戒的人住宿超過三晚，未受具戒的人睡覺、比丘睡覺，都會犯波夜提罪。如果比丘醒來后又睡，根據睡眠的次數多少，會犯眾多波夜提罪。如果房屋相連線很大，甚至達到一由旬（Yojana，古印度長度單位），從同一個門出入也會犯戒。如果房屋有烏龜或鱔魚的洞穴，只是穿透外邊，裡邊不通，則不犯戒。如果房屋大部分被覆蓋，只有一半遮擋，會犯突吉羅罪（Duṣkṛta，一種輕微的罪過），大部分遮擋只有一半覆蓋，也會犯突吉羅罪。

法師說：『其餘依次排列的文句容易理解，不需要過多解釋。』同宿戒（關於共同住宿的戒律）的詳細解釋到此結束。

『與女人同屋住宿的戒律，是指建造福德舍（Puṇya-śālā，一種為來往行人提供的住所），用來給來往的人住宿。』與女人同屋住宿的戒律，已經在律藏中詳細說明，不需要過多解釋。為女人說法的人，或者說三歸五戒（Triśaraṇa-pañca-śīla，佛教的基本戒律），或者說天堂地獄，除非有能理解的男子在場，這個人是男人，不是鬼或畜生，如果有能理解的男子說了超過五六句話也不犯戒。五六句話是指，如果比丘說了五六句話沒有罪。五六句話是指，一偈（Gāthā，詩偈）一句如果聲音相連不斷，算一次波夜提，如果句句斷開，句句都算波夜提。一句經文、五句義疏，合起來是六句，不犯戒，如果超過了就犯波夜提。如果有許多女人，為一個女人說法完畢后，又為第二個第三個女人說法，第一個女人又回來聽，即使超過了五六句話也不犯戒。回答問題的人，如果女人問《長阿含經》（Dīrgha Āgama，佛教經典）中的事情，比丘隨著問題回答，甚至回答完整部《阿含經》也不犯戒。』

法師說：『其餘依次排列的文句容易理解，不需要過多解釋。』因緣本起（戒律產生的因緣）如同之前的戒律。為女人說法的詳細解釋到此結束。這條聖制戒律之前，第四條波羅夷罪（Pārājika，最重的罪）已經詳細解釋過，這裡沒有不同，確實得到了過人法（超出常人的能力），向未受具戒的人說，因此會犯波夜提罪。過人法向未受

【English Translation】 English version: An unordained person sleeping incurs a Pāyantika (a minor offense). If an unordained person wakes up and sleeps again, according to the number of times they sleep, they incur a Pāyantika offense. If an unordained person stays for more than three nights, both the unordained person sleeping and a Bhikkhu (Buddhist monk) sleeping incur a Pāyantika offense. If a Bhikkhu wakes up and sleeps again, according to the number of times they sleep, they incur numerous Pāyantika offenses. If houses are connected and large, even up to one Yojana (an ancient Indian unit of distance), entering and exiting from the same door also constitutes an offense. If a house has holes for turtles or eels that only penetrate the outside and do not connect to the inside, there is no offense. If a house is mostly covered with only half obstructed, a Duṣkṛta (a minor transgression) is incurred; if it is mostly obstructed with only half covered, a Duṣkṛta is also incurred.

The Dharma master said, 'The remaining sequential sentences are easy to understand and do not require extensive explanation.' The detailed explanation of the Saṃvāsā (rules regarding dwelling together) is complete.

'The rule regarding dwelling in the same house with a woman refers to building a Puṇya-śālā (a meritorious rest house), intended for travelers to stay. The rule regarding dwelling in the same house with a woman has already been explained in detail in the Vinaya (monastic rules) and does not require further explanation. For those who preach the Dharma, whether they speak of the Triśaraṇa-pañca-śīla (Three Refuges and Five Precepts) or speak of heaven and hell, unless there is an intelligent man present—a man, not a ghost or animal—if an intelligent man speaks more than five or six words, there is no offense. Five or six words means that if a Bhikkhu speaks five or six words, there is no offense. Five or six words means that if a Gāthā (verse) is spoken in one continuous sound, it is one Pāyantika; if each phrase is broken, each phrase is a Pāyantika. One phrase of scripture and five phrases of commentary, totaling six phrases, do not constitute an offense; if it exceeds that, it is a Pāyantika. If there are many women, after preaching to one woman, and then preaching to a second and third woman, and the first woman returns to listen, even if it exceeds five or six words, there is no offense. For those answering questions, if a woman asks about matters in the Dīrgha Āgama (Long Discourses), the Bhikkhu answers according to the questions, even answering the entire Āgama, there is no offense.'

The Dharma master said, 'The remaining sequential sentences are easy to understand and do not require extensive explanation.' The Nidāna (origin story) is like the previous precepts. The detailed explanation of preaching to women is complete. Before this established rule, the fourth Pārājika (defeat, the most severe offense) has already been explained in detail; there is no difference here. Truly obtaining superhuman abilities and speaking about them to an unordained person incurs a Pāyantika offense. Superhuman abilities towards an unordained

具戒人說竟。粗罪者，四重十三，是名粗罪。除比丘、比丘尼，向未受具戒人說，波夜提。除僧羯磨者，羯磨在某處某處說，若非所羯磨處說，波夜提。除四重十三，若說餘篇罪突吉羅。」

法師曰：「餘次第文句已在律中，不須廣說。粗罪戒竟。掘地戒者，真地非真地今當分別，真地者，無有沙石瓦礫，純土，是名真地。非真地者，多有沙石瓦礫沙土，是名非真地。若地被燒，亦名非真地。若地有沙石，云何知？可得掘？應取少土以水淘看，若四分石一分土可得掘，若石上土厚四寸燥得取，若雨已經四月不得取，若比丘掘生地，掘掘波夜提。若比丘語凈人言：『汝為眾僧掘地及斫木。』不犯。若指示教掘是、斫是，波夜提。若畫地或作字，波夜提。若把火燒手擲地不犯。余文句在律中，不須廣說。掘地戒廣說竟。此是制罪，從身心起。不受語，是曠野比丘不受鬼神語，因斫樹故，傷鬼子臂，鬼作是念：『不應專輒殺出家人，當往白佛，佛聞此事當爲比丘制戒。』往至佛所具白此事。世尊聞已即說偈言：

「『若人瞋心起，　　譬如車奔逸，　　車士能制止，　　不足以為難，　　人能制瞋心，　　此事最為難。』

「佛說偈已，此樹神即得須陀洹道。佛知樹神無住處，以天眼觀見樹無主者，語樹

【現代漢語翻譯】現代漢語譯本：具戒人說戒完畢。粗罪，指四重罪和十三僧殘罪，這些被稱為粗罪。除了比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），向未受具足戒的人說這些罪，犯波逸提（payattika，一種罪名）。除了僧眾羯磨（sanghakarman，僧團的事務處理）的情況，羯磨在某處某處進行，如果不是在羯磨進行的地點說，犯波逸提。除了四重罪和十三僧殘罪，如果說其他篇章的罪，犯突吉羅（dukkhata，一種輕罪）。法師說：『其餘次第文句已經在律藏中，不需要詳細說明。』粗罪戒完畢。關於掘地戒，真地和非真地現在應當分別說明。真地是指沒有沙石瓦礫，純粹是泥土的地，這被稱為真地。非真地是指有很多沙石瓦礫沙土的地，這被稱為非真地。如果地被燒過，也稱為非真地。如果地裡有沙石，如何知道是否可以挖掘？應該取少量泥土用水淘洗檢視，如果四分是石頭一分是泥土，就可以挖掘；如果石頭上的泥土厚四寸，乾燥就可以取用；如果下雨已經四個月了，就不能取用。如果比丘挖掘生地，每挖掘一次犯波逸提。如果比丘告訴凈人（upasaka，在家男居士）說：『你為僧眾挖掘土地和砍伐樹木。』不犯戒。如果指示教導挖掘這裡、砍伐這裡，犯波逸提。如果畫地或者寫字，犯波逸提。如果把火燒過的手扔在地上，不犯戒。其餘的文句在律藏中，不需要詳細說明。掘地戒的廣說完畢。這是制定的罪，從身和心產生。不受語，是指曠野的比丘不受鬼神的語言，因為砍伐樹木的緣故，傷了鬼子的手臂，鬼這樣想：『不應該擅自殺死出家人，應當去告訴佛陀，佛陀聽了這件事應當為比丘制定戒律。』於是前往佛所，詳細稟告了這件事。世尊聽了之後就說了偈語：『如果人瞋恨心生起，譬如車子奔馳逃逸，車伕能夠制止它，不足以認為困難，人如果能制止瞋恨心，這件事最為困難。』佛陀說了偈語之後，這樹神就證得了須陀洹道（srotapanna，預流果）。佛陀知道樹神沒有住處，用天眼觀察看到樹沒有主人，告訴樹神說：

【English Translation】 English version: The explanation of the precepts for those who have received full ordination is complete. Gross offenses refer to the four parajikas (the four defeats) and the thirteen sanghadisesas (formal meeting offenses); these are called gross offenses. Except for bhikshus (male monks) and bhikshunis (female monks), speaking of these offenses to those who have not received full ordination constitutes a payattika (an offense requiring confession). Except for sanghakarman (communal acts of the Sangha), if the karman is performed in a certain place, speaking of it in a place other than where the karman is performed constitutes a payattika. Except for the four parajikas and the thirteen sanghadisesas, speaking of offenses from other sections constitutes a dukkata (an offense of wrong-doing). The Dharma Master said, 'The remaining sequential phrases are already in the Vinaya (monastic code), so there is no need to explain them in detail.' The precepts regarding gross offenses are complete. Regarding the precept against digging the ground, true ground and non-true ground should now be distinguished. True ground refers to ground that has no sand, stones, or gravel, but is purely soil; this is called true ground. Non-true ground refers to ground that has a lot of sand, stones, gravel, and sandy soil; this is called non-true ground. If the ground has been burned, it is also called non-true ground. If the ground has sand and stones, how can one know if it is permissible to dig? One should take a small amount of soil and wash it with water to see; if four parts are stone and one part is soil, it is permissible to dig. If the soil on top of the stone is four inches thick and dry, it is permissible to take. If it has rained for four months, it is not permissible to take. If a bhikshu digs living ground, each instance of digging constitutes a payattika. If a bhikshu tells a upasaka (layman), 'Dig the ground and chop wood for the Sangha,' it is not an offense. If one instructs and teaches to dig here or chop here, it constitutes a payattika. If one draws on the ground or writes characters, it constitutes a payattika. If one throws a hand burned by fire on the ground, it is not an offense. The remaining phrases are in the Vinaya, so there is no need to explain them in detail. The extensive explanation of the precept against digging the ground is complete. This is a prescribed offense, arising from body and mind. 'Not receiving speech' refers to a bhikshu in the wilderness not receiving the speech of ghosts and spirits. Because of chopping a tree, the arm of a ghost's child was injured. The ghost thought, 'One should not arbitrarily kill a renunciant; one should go and tell the Buddha, and the Buddha, upon hearing this matter, should prescribe a precept for the bhikshus.' Thereupon, it went to the Buddha and reported this matter in detail. The World-Honored One, upon hearing this, spoke the following verse: 'If a person's anger arises, It is like a chariot running wild, A charioteer can restrain it, It is not considered difficult, If a person can restrain anger, This matter is the most difficult.' After the Buddha spoke the verse, this tree spirit attained the srotapanna (stream-enterer) path. The Buddha, knowing that the tree spirit had no dwelling place, used his divine eye to see that the tree had no owner, and said to the tree spirit:

神言：『汝可依此樹住。』」

問曰：「此樹在何處？」

答曰：「此樹在給孤獨園。樹神得住止處，心自念言：『世尊大慈賜我宮殿，自今以後供養世尊。』爾時佛為天人說法，若有大天人後來，前小天人次第退坐，乃至海際。爾時得道樹神退，依樹而住聽佛說法，佛晝日為四部眾說法，初夜為比丘說法，中夜為天人說法，后夜為龍王說法。云何知之？中夜天人來打戶扇上頭，后夜龍王來打戶扇下頭，是故天龍之異。樹者，生樹也。村者，此樹八微合成，名之為村。樹有五種，阿梨陀者，黃姜也；憂尸羅者，香𦯩也；貿他致吒者，是雀頭香；盧揵者，黃連也；陀盧者，外國草名也。舍摩者，是菩提樹也。婆羅醯者，貝多樹也。此二種，樹唯見交廣有，余方不見。穌摩那華者，其華香氣，與末利相似。末利華者，廣州有，其華騰生也。穌羅婆者，不得此草名也。菩醯那，是外國草名也。樹有二種，一者水生，二者陸生。優缽羅花、蓮華、浮蓱水生，若水中翻覆得突吉羅，若離水波夜提。若須華果，得攀樹枝下使凈人取，不犯，不得令枝折。若樹高，凈人不及，比丘得抱凈人取，不犯。若樹壓比丘，得斫樹掘地以救其命，不犯。傷草木戒廣說竟。此是制罪，從身心起。余語戒者，以作惡行者，不應作以作，

【現代漢語翻譯】現代漢語譯本：神說道：『你可以依附這棵樹居住。』

有人問道：『這棵樹在哪裡？』

回答說：『這棵樹在給孤獨園（Anathapindika's Park）。樹神得到居住的地方后，心中想道：『世尊（Bhagavan，佛的尊稱）大慈大悲賜予我宮殿，從今以後我要供養世尊。』當時佛為天人和人說法，如果有大天人後來，前面的小天人就依次退讓座位，一直退到海邊。當時得道樹神退讓，依靠樹而住，聽佛說法。佛白天為四部眾（比丘、比丘尼、優婆塞、優婆夷）說法，初夜為比丘（bhikkhu，出家男眾）說法，中夜為天人說法，后夜為龍王說法。如何知道呢？中夜天人來敲打戶扇的上部，后夜龍王來敲打戶扇的下部，因此知道天人和龍王的差別。樹，指的是生長的樹木。村，指的是這棵樹由八微（可能是指構成物質的基本粒子）合成，因此稱之為村。樹有五種，阿梨陀（Aritha）指的是黃姜；憂尸羅（Usira）指的是香𦯩；貿他致吒（Mautacata）指的是雀頭香；盧揵（Luhana）指的是黃連；陀盧（Daru）指的是外國草名。舍摩（Sama）指的是菩提樹。婆羅醯（Brahmi）指的是貝多樹。這兩種樹，只在交廣地區能見到，其他地方見不到。穌摩那華（Sumanā Hua），這種花的香氣與末利（Mālati）相似。末利華，在廣州有，這種花是藤生的。穌羅婆（Surava），無法得知這種草的名字。菩醯那（Pohena），是外國草名。樹有兩種，一種是水生的，一種是陸生的。優缽羅花（Utpala，青蓮花）、蓮華、浮萍是水生的，如果在水中翻動這些植物會犯突吉羅（Dukkata，輕罪），如果離開水則犯波夜提（Payattika，墮罪）。如果需要花果，可以攀著樹枝讓凈人（Kappiya-karaka，負責處理僧侶不便觸碰事務的居士）取，不犯戒，但不能讓樹枝折斷。如果樹很高，凈人夠不著，比丘可以抱著凈人去取，不犯戒。如果樹壓住了比丘，可以砍樹挖地來救他的性命，不犯戒。傷害草木戒的詳細解釋到此結束。這是制定的罪，從身和心產生。其餘的語言戒，對於做了惡行的人，不應該做卻做了。

【English Translation】 English version: The deity said, 'You may dwell by this tree.'

Someone asked, 'Where is this tree located?'

The answer was, 'This tree is in Anathapindika's Park (Jetavana). The tree deity, having obtained a place to dwell, thought to himself, 'The Blessed One (Bhagavan, an epithet for the Buddha) has bestowed upon me a palace with great compassion; from now on, I shall make offerings to the Blessed One.' At that time, the Buddha was teaching the Dharma to gods and humans. If a great deity arrived later, the smaller deities in front would gradually move back, even to the edge of the sea. At that time, the tree deity who had attained enlightenment retreated, relying on the tree to dwell and listen to the Buddha's teachings. The Buddha taught the Dharma to the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) during the day, to bhikkhus (ordained male monastics) during the first watch of the night, to deities during the middle watch of the night, and to dragon kings during the last watch of the night. How is this known? During the middle watch of the night, the deities would knock on the upper part of the door, and during the last watch of the night, the dragon kings would knock on the lower part of the door; thus, the difference between deities and dragons is known. 'Tree' refers to a living tree. 'Village' refers to this tree being composed of eight subtle elements (possibly referring to fundamental particles of matter), hence it is called a village. There are five types of trees: Aritha refers to yellow ginger; Usira refers to fragrant Kusa grass; Mautacata refers to spikenard; Luhana refers to Coptis chinensis (Chinese goldthread); Daru refers to a foreign grass. Sama refers to the Bodhi tree. Brahmi refers to the Palmyra palm. These two types of trees are only seen in the Jiaoguang region (ancient region in southern China), and are not seen elsewhere. Sumanā Hua, the fragrance of this flower is similar to that of Mālati (jasmine). Mālati flowers are found in Guangzhou, and this flower is a vine. Surava, the name of this grass is unknown. Pohena is a foreign grass. There are two types of trees: one that grows in water and one that grows on land. Utpala (blue lotus), lotus, and duckweed grow in water; if these plants are disturbed in the water, a Dukkata (minor offense) is committed; if they are removed from the water, a Payattika (offense entailing expiation) is committed. If flowers or fruits are needed, one may hold onto the branches of the tree and have a Kappiya-karaka (a lay attendant who handles things that monks are not allowed to touch) take them, without committing an offense, but the branches must not be broken. If the tree is tall and the Kappiya-karaka cannot reach, the bhikkhu may hold the Kappiya-karaka to take them, without committing an offense. If a tree falls on a bhikkhu, one may cut the tree and dig the ground to save his life, without committing an offense. The detailed explanation of the precept against harming plants and trees ends here. This is a prescribed offense, arising from body and mind. As for the remaining precepts concerning speech, for those who have committed evil deeds, what should not be done has been done.

身口得罪。覆者，不欲令人知。誰得罪者？」

法師曰：「今當釋其義。若有餘比丘問長老得罪，將至僧前共判此事，于僧前答言：『誰得罪？』余比丘語言：『長老得罪。』答言：『我得何罪？』比丘言：『或言波夜提，或言突吉羅。』問：『我何時得罪？』語言：『汝某時某時得罪。』『我作何事得罪？』『汝作某事得罪。』答言：『汝道何事？』如是不隨問答，是名余語。若比丘見闡那捉銀錢，比丘語言：『何以捉銀錢？』答言：『我捉錫錢非銀錢。』或見飲酒。語言：『汝何以飲酒？』答言：『我水。』語言：『汝何以與女人獨坐屏處？』答言：『有智男子。』是名余語，或時默然不答。若知是非法，作余語答僧，得波夜提。若狐疑是法非法，作余語答僧，得波夜提。若實知，答僧言我不知，得波夜提。畏成斗僧，默然不犯。余文句易可解，不須廣說。此是性罪，從身心口業起，不隨問答廣說竟。

「若譏嫌被僧差人波夜提，若譏嫌餘人突吉羅。此是性罪，身口業起，譏嫌戒竟。

「若露地敷僧臥具戒，冬時者，霜雪時也。已曝身者，寒月取眾僧牀蓆逐日曝身。知時者，若凈人喚不舉眾僧臥具，不教他舉犯。」

法師曰：「冬日時有四月，熱時有四月，若不雨時，得敷眾僧臥具，若

【現代漢語翻譯】現代漢語譯本：『身口得罪。覆者，不欲令人知。誰得罪者？』

法師說：『現在來解釋這個含義。如果有其他比丘問長老是否犯了罪，並將此事帶到僧團面前共同判斷，在僧團面前回答說：『誰犯了罪？』其他比丘說：『長老犯了罪。』長老回答說：『我犯了什麼罪？』比丘說：『或者犯了波夜提（Pāyantika，一種罪名），或者犯了突吉羅（Duṣkṛta，一種輕罪）。』長老問：『我什麼時候犯的罪？』比丘說：『你某時某時犯的罪。』『我做了什麼事犯的罪？』『你做了某事犯的罪。』長老回答說：『你說的是什麼事？』像這樣不按照問題回答，就叫做余語（故意用其他話來回避問題）。如果比丘看見闡那（Channa，人名）拿著銀錢，比丘問：『你為什麼拿著銀錢？』闡那回答說：『我拿的是錫錢，不是銀錢。』或者看見他喝酒，問：『你為什麼喝酒？』回答說：『我喝的是水。』問：『你為什麼和女人單獨坐在隱蔽的地方？』回答說：『有智慧的男子也在。』這叫做余語，或者有時沉默不回答。如果明知是非法的事，卻用其他話來回答僧團，就犯了波夜提罪。如果懷疑是法還是非法，用其他話來回答僧團，也犯了波夜提罪。如果確實知道，卻回答僧團說我不知道，就犯了波夜提罪。如果害怕造成僧團分裂，保持沉默就不算犯戒。其餘的文句容易理解，不需要詳細解釋。這是性罪（根本戒），從身、心、口的行為產生，不按照問題回答的詳細解釋完畢。

『如果譏諷、嫌棄被僧團委派的人，就犯波夜提罪；如果譏諷、嫌棄其他人，就犯突吉羅罪。』這是性罪，從身口的行為產生，譏嫌戒解釋完畢。

『如果在露天鋪設僧團的臥具戒，冬天的時候，就是霜雪的時候。已經曬過身體的人，在寒冷的月份里每天把眾僧的床鋪蓆子拿出來曬太陽。知道時間的人，如果凈人（Kappiyakāraka，負責處理僧團雜務的居士）叫他不要收起眾僧的臥具，也不教別人收起，就犯戒。』

法師說：『冬天有四個月，熱天有四個月，如果不下雨的時候，可以鋪設眾僧的臥具，如果』

【English Translation】 English version: 『Offenses committed through body and speech. Concealing, not wanting people to know. Who is the offender?』

The Dharma Master said: 『Now I will explain its meaning. If other Bhikkhus ask an elder whether he has committed an offense, and bring the matter before the Sangha for joint judgment, and in front of the Sangha he answers: 『Who is the offender?』 Other Bhikkhus say: 『The elder is the offender.』 He replies: 『What offense have I committed?』 The Bhikkhus say: 『Either a Pāyantika (an offense requiring confession), or a Duṣkṛta (a minor offense).』 He asks: 『When did I commit the offense?』 They say: 『You committed the offense at such and such a time.』『What did I do to commit the offense?』『You did such and such a thing to commit the offense.』 He replies: 『What are you talking about?』 Such failure to answer according to the question is called evasive speech (using other words to avoid the question). If a Bhikkhu sees Channa (a person's name) holding silver coins, and the Bhikkhu asks: 『Why are you holding silver coins?』 Channa replies: 『I am holding tin coins, not silver coins.』 Or if he is seen drinking alcohol, and is asked: 『Why are you drinking alcohol?』 He replies: 『It is water.』 He is asked: 『Why are you sitting alone with a woman in a secluded place?』 He replies: 『There are wise men present.』 This is called evasive speech, or sometimes remaining silent and not answering. If one knows that something is unlawful but answers the Sangha with evasive speech, one commits a Pāyantika offense. If one is doubtful whether something is lawful or unlawful and answers the Sangha with evasive speech, one also commits a Pāyantika offense. If one actually knows but answers the Sangha saying 『I do not know,』 one commits a Pāyantika offense. Fearing to cause a split in the Sangha, remaining silent is not an offense. The remaining sentences are easy to understand and do not need detailed explanation. These are the fundamental offenses (Sīla), arising from actions of body, mind, and speech; the detailed explanation of not answering according to the question is complete.』

『If one criticizes or dislikes a person appointed by the Sangha, one commits a Pāyantika offense; if one criticizes or dislikes other people, one commits a Duṣkṛta offense.』 These are fundamental offenses, arising from actions of body and speech; the precept against criticism is explained completely.

『Regarding the precept against spreading out the Sangha's bedding in the open, in winter, it is the time of frost and snow. Those who have already warmed their bodies, in the cold months, take out the Sangha's beds and mats to sunbathe every day. Those who know the time, if a Kappiyakāraka (a lay attendant who manages the Sangha's affairs) tells them not to put away the Sangha's bedding, and they do not instruct others to put it away, commit an offense.』

The Dharma Master said: 『Winter has four months, and the hot season has four months. If it is not raining, one may spread out the Sangha's bedding, if』

雨時不得敷。樹下者，若樹葉厚密，上無眾鳥聚集，得敷眾僧臥具，不犯。若比丘受上頭陀法，若在樹下、若在空地，乃至不得袈裟為屋，不得將眾僧臥具在外受用，若能賞護乃至袈裟覆莫令濕，得受用。若受中頭陀法，無雨時露地，雨時屋下、若入屋下，得受僧臥具。若檀越見比丘露住，為作眾僧臥具，比丘受已，若有比丘應付囑，若無比丘付囑，與近住處，若無近住，若空屋舉置，若無空屋，若厚密樹下，可縛舉已去，若不舉、若去時先作念：『我入聚落不久當還。』如此去者無罪。若入聚落已，有八難因緣不得來，付囑無罪。若實雨，言不雨而去，突吉羅。床有四種。何謂為四？一者波摩遮羅伽腳，二者文蹄腳，三者句利羅腳，四者阿遏遮腳。波摩遮羅床者，梐入腳。文蹄腳床者，梐與腳相連成也。句利羅床者，或作馬蹄腳，或作羊蹄腳、虎狼師子，如是是名句利羅腳。阿遏遮腳者，腳入梐。如是床在露地敷已，離中人擲石外，波夜提。若上座囑下座教敷床已，若上座置衣著床上，下座得去，若不置一物，下座應為並讜，若不併擋，囑上座已去無罪。若敷已未坐，更有比丘坐語已去無罪。若為法師敷高座，若法師未來，敷者應守護，若法師坐已，得去無罪。若先提坐蹬下至木椯，去時不自舉、不教人舉突吉羅。

【現代漢語翻譯】現代漢語譯本：下雨的時候不允許鋪設臥具。在樹下時，如果樹葉厚密，上面沒有很多鳥聚集，可以鋪設眾僧的臥具，不算違犯戒律。如果比丘受持上頭陀法（指嚴格的苦行），無論在樹下還是空地，甚至不能用袈裟當屋頂，不能將眾僧的臥具拿到外面使用，如果能夠愛惜保護，甚至用袈裟遮蓋不讓臥具淋濕，就可以使用。如果受持中頭陀法，無雨時可以在露地，下雨時可以在屋檐下，或者進入房屋內，可以使用僧眾的臥具。如果施主看到比丘露宿，為他製作眾僧臥具，比丘接受后，如果有其他比丘，應該交付囑託，如果沒有其他比丘可以囑託，就放在附近的住所，如果沒有附近的住所，就放在空屋裡，如果沒有空屋，就放在濃密的樹下，捆綁好抬高后離開，如果不抬高，或者離開時先作意念：『我進入村落不久就會回來。』這樣離開就沒有罪過。如果進入村落後，有八難（指八種難以修行佛法的障礙）的因緣無法回來，交付囑託就沒有罪過。如果實際上在下雨，卻說沒有下雨而離開，犯突吉羅（輕罪）。床有四種。哪四種呢？第一種是波摩遮羅伽（Pamacalaka）腳的床，第二種是文蹄腳的床，第三種是句利羅（Kurira）腳的床，第四種是阿遏遮（Avacca）腳的床。波摩遮羅（Pamacalaka）腳的床，是指床腳插入床框。文蹄腳的床，是指床框與床腳相連成為一體。句利羅（Kurira）腳的床，有的是馬蹄腳，有的是羊蹄腳、虎狼獅子等形狀，這樣的床稱為句利羅（Kurira）腳。阿遏遮（Avacca）腳的床，是指床腳插入床框。像這樣的床，如果鋪設在露天，距離中間的人扔石頭以外的地方，犯波夜提（重罪）。如果上座囑咐下座去鋪床，上座將衣服放在床上，下座就可以離開，如果沒有放置任何東西，下座應該幫忙整理好，如果不整理好，囑咐上座后離開就沒有罪過。如果鋪好后還沒有坐，有其他比丘坐下說話后離開也沒有罪過。如果為法師鋪設高座，如果法師還沒有來，鋪設的人應該守護，如果法師坐下後，就可以離開沒有罪過。如果先提坐蹬（坐具）下至木椯（木製矮凳），離開時不自己拿走、不教別人拿走，犯突吉羅（輕罪）。

【English Translation】 English version: It is not allowed to spread out bedding when it is raining. If one is under a tree, and the leaves are thick and dense, and there are no birds gathering above, one may spread out the bedding for the Sangha without committing an offense. If a Bhikkhu has undertaken the superior Dhuta practice (strict asceticism), whether under a tree or in an open space, he may not even use his robe as a roof, nor may he take the Sangha's bedding outside for use. If he can cherish and protect it, even covering it with his robe to prevent it from getting wet, he may use it. If he has undertaken the middle Dhuta practice, he may stay in the open when it is not raining, and under the eaves or inside a building when it is raining, and he may use the Sangha's bedding. If a donor sees a Bhikkhu dwelling in the open and makes bedding for the Sangha for him, the Bhikkhu, having received it, should entrust it to another Bhikkhu if there is one available. If there is no Bhikkhu to entrust it to, he should place it in a nearby dwelling. If there is no nearby dwelling, he should place it in an empty building. If there is no empty building, he should place it under a thick and dense tree, tie it up, and then leave. If he does not tie it up, or if he leaves, he should first make the intention: 'I will return from the village soon.' Leaving in this way is without offense. If, after entering the village, there are circumstances of the eight difficulties (eight obstacles to practicing the Dharma) that prevent him from returning, entrusting it is without offense. If it is actually raining, but he says it is not raining and leaves, he commits a Dukkhata (minor offense). There are four kinds of beds. What are the four? The first is a Pamacalaka (Pamacalaka) legged bed, the second is a Veni-supported legged bed, the third is a Kurira (Kurira) legged bed, and the fourth is an Avacca (Avacca) legged bed. A Pamacalaka (Pamacalaka) legged bed is one where the legs are inserted into the frame. A Veni-supported legged bed is one where the frame and legs are connected as one. A Kurira (Kurira) legged bed is one with legs shaped like horses' hooves, or sheep's hooves, or tigers, wolves, or lions; such a bed is called a Kurira (Kurira) legged bed. An Avacca (Avacca) legged bed is one where the legs are inserted into the frame. If such a bed is spread out in the open, beyond the distance a person can throw a stone, one commits a Payattika (serious offense). If a senior Bhikkhu instructs a junior Bhikkhu to spread out a bed, and the senior Bhikkhu places his robe on the bed, the junior Bhikkhu may leave. If he does not place anything on it, the junior Bhikkhu should help tidy it up. If he does not tidy it up, he may leave after entrusting it to the senior Bhikkhu without offense. If it has been spread out but no one has sat on it, and another Bhikkhu sits and talks and then leaves, there is no offense. If a high seat is spread out for a Dharma teacher, and the Dharma teacher has not yet arrived, the one who spread it out should guard it. If the Dharma teacher has sat down, he may leave without offense. If one first places a footstool (sitting mat) down to a wooden stool (low wooden bench), and when leaving, one does not take it away oneself or instruct someone else to take it away, one commits a Dukkhata (minor offense).

若眾僧染瓫水觚灑繩，去時應舉置常處而去，若不舉而去突吉羅。若他人私物，不舉亦突吉羅。自己物去時不舉亦突吉羅。若有八難因緣，去時不舉不犯。」

法師曰：「余文句易可解，不須廣說。此戒是制罪，從身心口起。房內敷僧臥具，或比次者，若皮作比次。比次者，是枕囊或坐囊。若薦席下至草敷，去時自不舉、不教人舉，若無籬障，去離一擲石外還，突吉羅，二擲石外還波夜提。若有籬，出籬外便犯。僧房內敷僧臥具戒廣說竟。

「知他比丘敷臥具竟，後來惱他比丘波夜提，若不知、若疑，亦波夜提，若八難因緣不犯。惱他戒廣說竟，是性罪。

「重閣者，下至倚立，不著頭無罪。無罪者，非重閣者不犯。重閣戒廣說竟。

「若重泥者，若戶兩邊及上頭，得二肘半重泥，若戶高下有壁，亦得重泥，窗四面亦得重泥。何以故？為開閉窗戶故。覆者，覆有二種：一者圓覆，二者縱覆。若一教罷不犯，若瓦覆過三節，得波夜提。若過三節，隨用瓦多少，一一波夜提。若石灰覆過三節，隨用搏摶得波夜提。若草覆過三節，隨用草，把把得波夜提。若覆不好、壞更覆，不犯。無罪者，語已去不犯。若空處作屋過三節，覆突吉羅，此是制罪。

「知水有蟲者，隨因緣知也。若自澆若教他

【現代漢語翻譯】現代漢語譯本：如果眾僧使用過的瓫（pén，瓦盆）水、觚（gū，酒器）和灑繩，離開時應該收拾好放置在原來的地方再離開。如果不收拾就離開，犯突吉羅（duk-ki-luo，一種輕罪）。如果是他人的私人物品，不收拾也犯突吉羅。如果是自己的物品，離開時不收拾也犯突吉羅。如果遇到八難（ba-nan，佛家語，指沒有機會修行佛法的八種障礙）的因緣，離開時不收拾不犯戒。

法師說：『其餘的文句容易理解，不需要詳細解釋。這條戒律是制罪，從身、心、口產生。在僧房內鋪設僧人的臥具，或者比次（bi-ci，枕頭或坐墊），如果是皮革做的比次。比次，就是枕囊或者坐囊。如果是薦席（jian-xi，草蓆）下至草墊，離開時自己不收拾、也不教別人收拾，如果沒有籬笆遮擋，離開超過一擲石頭的距離，犯突吉羅，超過兩擲石頭的距離，犯波夜提（bo-ye-ti，一種較重的罪）。如果有籬笆，出了籬笆外面就犯戒。僧房內鋪設僧人臥具戒的詳細解釋完畢。』

『知道其他比丘鋪設臥具完畢，後來去惱亂那位比丘，犯波夜提。如果不知道、或者懷疑，也犯波夜提。如果遇到八難的因緣不犯戒。惱亂他人戒的詳細解釋完畢，這是性罪（xing-zui，本質上就是罪惡的行為）。』

『重閣（chong-ge，多層閣樓），下至只是倚靠著，沒有碰到頭就沒有罪。沒有罪的情況是，不是重閣就不犯戒。重閣戒的詳細解釋完畢。』

『如果重泥（chong-ni，厚厚的泥土），如果是門的兩邊和上方，可以有二肘半的厚泥。如果門有高低，有墻壁，也可以重泥。窗戶的四面也可以重泥。為什麼呢？爲了開關窗戶的緣故。覆（fu，覆蓋），覆蓋有兩種：一種是圓形覆蓋，一種是縱向覆蓋。如果只覆蓋一次就不犯戒，如果瓦片覆蓋超過三節，得波夜提。如果超過三節，根據使用的瓦片多少，每一片瓦片都犯波夜提。如果石灰覆蓋超過三節，根據使用的石灰多少，每一團石灰都犯波夜提。如果草覆蓋超過三節，根據使用的草，每一把草都犯波夜提。如果覆蓋得不好、損壞了重新覆蓋，不犯戒。沒有罪的情況是，說了之後離開就不犯戒。如果在空地上建造房屋超過三節，覆蓋犯突吉羅，這是制罪。』

『知道水中有蟲子，根據因緣來判斷。如果是自己澆水或者教別人澆水』

【English Translation】 English version: If the Sangha (Buddhist monastic community) have used earthenware pots for water, drinking vessels, and sprinkling cords, they should tidy them up and place them back in their original positions before leaving. If they leave without tidying up, they commit a Duk-ki-luo (a minor offense). If it is someone else's private property, not tidying it up also constitutes a Duk-ki-luo. If it is one's own property, not tidying it up before leaving also constitutes a Duk-ki-luo. If there are circumstances of the Eight Difficulties (ba-nan, eight conditions that prevent one from practicing the Dharma), not tidying up before leaving does not constitute an offense.

The Dharma Master said: 'The remaining sentences are easy to understand and do not require detailed explanation. This precept is a restrictive offense, arising from body, mind, and speech. If a monk's bedding is laid out in the Sangha's room, or a 'bi-ci' (bi-ci, pillow or cushion), if the 'bi-ci' is made of leather. 'Bi-ci' refers to a pillow or a sitting cushion. If it is a mat or even a grass mat, and one does not tidy it up oneself or instruct others to tidy it up before leaving, and if there is no fence, leaving beyond the distance of one stone's throw constitutes a Duk-ki-luo, and beyond the distance of two stones' throws constitutes a Bo-ye-ti (a more serious offense). If there is a fence, going outside the fence constitutes an offense. The detailed explanation of the precept regarding laying out a monk's bedding in the Sangha's room is complete.'

'Knowing that another Bhikkhu (Buddhist monk) has finished laying out his bedding, and then disturbing that Bhikkhu constitutes a Bo-ye-ti. If one does not know or suspects, it also constitutes a Bo-ye-ti. If there are circumstances of the Eight Difficulties, it does not constitute an offense. The detailed explanation of the precept regarding disturbing others is complete; this is a 'nature offense' (xing-zui, an act that is inherently evil).'

'A multi-storied building (chong-ge, multi-story pavilion), even just leaning against it without touching one's head, is not an offense. The situation where there is no offense is when it is not a multi-storied building. The detailed explanation of the precept regarding multi-storied buildings is complete.'

'If it is thick mud (chong-ni, thick mud), if it is on both sides of the door and above it, it can be two and a half 'zhou' (ancient Chinese unit of measurement) thick. If the door has height and walls, it can also be thick mud. The four sides of the window can also be thick mud. Why? Because of the need to open and close the windows. 'Covering' (fu, covering) has two types: one is round covering, and the other is longitudinal covering. If it is only covered once, it does not constitute an offense. If the tiles cover more than three sections, one incurs a Bo-ye-ti. If it exceeds three sections, according to the number of tiles used, each tile constitutes a Bo-ye-ti. If lime covers more than three sections, according to the amount of lime used, each lump of lime constitutes a Bo-ye-ti. If grass covers more than three sections, according to the grass used, each handful of grass constitutes a Bo-ye-ti. If the covering is not good or is damaged and re-covered, it does not constitute an offense. The situation where there is no offense is when one speaks and then leaves, it does not constitute an offense. If one builds a house in an empty space exceeding three sections, covering it constitutes a Duk-ki-luo; this is a restrictive offense.'

'Knowing that there are insects in the water, one judges according to the circumstances. If one pours water oneself or instructs others to pour water'

澆，自澆者，隨息一一得波夜提；若教他澆，隨語語得波夜提。此是性罪，從身心口起。用蟲水戒廣說竟。

「教誡比丘尼者，大得供養者，諸大德為教誡比丘尼故，大得利養，非比丘尼與，亦非比丘尼教與，此諸比丘尼，有是國王女、大臣女，或是大富長者女，各自還家，父母問言：『誰為教授比丘尼？』答言：『諸大德教授我等。』父母聞已發歡喜心，即以四事飲食、衣服、湯藥、臥具，供養諸大德。有比丘尼還家，說諸大德持戒、精進、學問、忍辱、貴姓，父母聞已增加供養。以三種因緣，諸大德大得利養。六群比丘，見諸大德大得利養，便語比丘尼言：『我等亦能教授比丘尼。』比丘尼聞已，往六群比丘所求教授。六群比丘，為比丘尼說少法已，便多說世間國土治化饑儉豐熟城邑聚落，此等皆是三惡道語。是故律本中說，若比丘有八法堪教誡比丘尼。何者為八？一者持戒，二者守護波羅提木叉，三者威儀具足，四者見小罪生怖畏心，五者堅持，六者多聞，七者多聞堅固，八者分別說法初中后善，純一清白梵行具足，正見無邪誦二部波羅提木叉，義字分明音聲流利為比丘尼恭敬貴重，善能隨順說法，是名八法。

「持戒者，或言戒在身，或言持戒不犯，是名持戒。護持者，身口意業不犯，或言行無

【現代漢語翻譯】現代漢語譯本：傾倒（水），自己傾倒的，每一次傾倒都犯波逸提（Pāyantika，一種罪名）；如果教他人傾倒，每說一句話都犯波逸提。這是自性罪，從身、心、口產生。關於使用帶蟲的水的戒律，已經廣泛地說明完畢。

『教誡比丘尼（bhikkhunī，女性出家人）的人，能獲得大量的供養。』諸位大德（bhadanta，對出家人的尊稱）因為教誡比丘尼的緣故，能獲得大量的利益供養，不是比丘尼給予的，也不是比丘尼教唆他人給予的。這些比丘尼中，有的是國王的女兒、大臣的女兒，或是大富長者的女兒，她們各自回家后，父母會問：『誰是教授比丘尼的人？』她們回答說：『是諸位大德教授我們。』父母聽了之後，內心非常歡喜，立刻用四事供養——飲食、衣服、湯藥、臥具，來供養諸位大德。有的比丘尼回家后，會述說諸位大德持戒精嚴、精進修行、學問淵博、忍辱負重、出身高貴，父母聽了之後，會增加供養。因為這三種因緣，諸位大德能獲得大量的利益供養。六群比丘（chabbaggiya，指六個行為不端的比丘），看到諸位大德能獲得大量的利益供養，便對比丘尼說：『我們也能教授比丘尼。』比丘尼聽了之後，前往六群比丘處請求教授。六群比丘，為比丘尼說了少許佛法之後，便大量地說世間的國土治理、饑荒與豐收、城邑聚落等等，這些都是與三惡道相應的言語。因此，在律本中說，如果比丘具有八種法，才能堪任教誡比丘尼。哪八種法？一是持戒，二是守護波羅提木叉（Pāṭimokkha，戒律），三是威儀具足，四是見到小罪生起怖畏之心，五是堅持（戒律），六是多聞，七是多聞且能堅固不忘，八是分別說法，初善、中善、后善，純一清白，梵行具足，正見沒有邪曲，能誦二部波羅提木叉，意義和文字都分明，音聲流暢，為比丘尼所恭敬貴重，善於隨順（根機）說法，這稱為八法。

『持戒』，或者說戒律在身，或者說持戒不犯，這稱為持戒。『護持』，是指身口意業都不違犯，或者說行為沒有瑕疵。

【English Translation】 English version: Pouring, if one pours oneself, one incurs a Pāyantika (an offense) for each pouring; if one instructs another to pour, one incurs a Pāyantika for each word spoken. This is an offense by its very nature, arising from body, mind, and speech. The precept regarding the use of water with insects has been extensively explained.

『Those who instruct bhikkhunīs (female monastics) receive great offerings.』 Because these venerable monks (bhadanta, a term of respect for monks) instruct bhikkhunīs, they receive great benefits and offerings, not given by the bhikkhunīs themselves, nor instructed to be given by the bhikkhunīs. Among these bhikkhunīs, some are daughters of kings, daughters of ministers, or daughters of wealthy merchants. When they return home, their parents ask, 『Who are the instructors of the bhikkhunīs?』 They reply, 『The venerable monks instruct us.』 Upon hearing this, their parents rejoice and immediately offer the four requisites—food, clothing, medicine, and bedding—to the venerable monks. Some bhikkhunīs, upon returning home, speak of the venerable monks' adherence to the precepts, diligence, learning, patience, and noble lineage. Upon hearing this, their parents increase their offerings. Due to these three reasons, the venerable monks receive great benefits and offerings. The Group-of-Six monks (chabbaggiya, referring to six misbehaving monks), seeing that the venerable monks receive great benefits and offerings, say to the bhikkhunīs, 『We can also instruct bhikkhunīs.』 Upon hearing this, the bhikkhunīs go to the Group-of-Six monks seeking instruction. The Group-of-Six monks, after speaking a little Dharma to the bhikkhunīs, then speak much about worldly matters such as the governance of countries, famine and abundance, cities and villages. All of these are words related to the three evil realms. Therefore, it is said in the Vinaya text that if a monk possesses eight qualities, he is qualified to instruct bhikkhunīs. What are the eight qualities? First, adherence to the precepts; second, guarding the Pāṭimokkha (code of monastic rules); third, being complete in deportment; fourth, having a sense of fear towards even minor offenses; fifth, perseverance (in the precepts); sixth, being learned; seventh, being learned and able to retain what is learned; eighth, expounding the Dharma with a good beginning, good middle, and good end, being pure and unblemished, complete in the holy life, having right view without wrong views, being able to recite the two Pāṭimokkhas, with clear meaning and words, and fluent speech, being respected and valued by the bhikkhunīs, and being skilled in teaching the Dharma according to their capacity. These are called the eight qualities.

『Adherence to the precepts』 means either that the precepts are embodied, or that one does not violate the precepts. This is called adherence to the precepts. 『Guarding』 means that one does not violate the precepts with body, speech, or mind, or that one's conduct is without blemish.

上法，或言受具足波羅提木叉法，是名守護持。威儀具足者，不邪命自活，不往五處：一者淫女、二者寡婦、三者比丘尼寺、四者大童女家、五者黃門，亦不往信心優婆夷家，是名威儀具足。見小罪生怖畏者，若見小罪如見大毒蛇無異，是名怖畏。堅持不犯者，于持戒中不生退心，是名堅持。多聞者，解一阿含或言二阿含，是名多聞。堅固者，所解阿含堅固不失，是名多聞堅固。初中后善者。」

法師曰：「于毗蘭若婆羅門品以說。義字分明者，為人解說無疑亂。音聲流利者，言辭辯了亦不謇吃。反覆流利者，誦二部波羅提木叉，無有滯礙，半月半月盡布薩，悉知六齋日，能為人說法；若誦一阿含二阿含亦知無礙，知沙門禪定法，乃至阿羅漢果悉知無礙。若滿二十歲，能為人受具足戒。」

法師曰：「何以不言知阿毗曇？」

答曰：「若能知阿毗曇最善，若下根者，知律及修多羅，亦得教授。」

「音聲流利女人樂聞，何以言音聲流利教授比丘尼？」

答曰：「女人多貪著音聲，然後聽法。為比丘尼敬重者，此比丘有道德故，為比丘尼所貴重，不污三眾。何以言污三眾不得教授？若教授者，此尼見者不生敬重心。滿二十歲者，若滿二十歲，持法堅固少有退敗，年少輕躁易可退敗，是故

【現代漢語翻譯】現代漢語譯本：『上法』，或者說是接受具足戒（Upasampadā）的波羅提木叉法（Prātimokṣa，戒律），這叫做守護持戒。『威儀具足』，就是不以不正當的手段謀生，不去五個地方：第一是妓女處，第二是寡婦處，第三是比丘尼寺（Bhikkhuni-vihāra，尼姑庵），第四是大齡未婚女子家，第五是太監處，也不去有信心的優婆夷（Upāsikā，女居士）家，這叫做威儀具足。『見小罪生怖畏』，如果見到小罪就像見到大毒蛇一樣，這叫做怖畏。『堅持不犯』，對於持戒不產生退卻之心，這叫做堅持。『多聞』，理解一部阿含（Āgama，佛經）或者兩部阿含，這叫做多聞。『堅固』，所理解的阿含能夠堅固不失，這叫做多聞堅固。『初中后善』。

法師說：『在毗蘭若婆羅門品（Virañja-brāhmaṇa）中已經說過了。』『義字分明』，就是為人解說佛法沒有疑惑混亂。『音聲流利』，就是言辭清楚明白，沒有口吃。『反覆流利』，就是能夠背誦兩部波羅提木叉，沒有滯礙，每月兩次舉行布薩（Poṣadha，齋戒儀式），完全瞭解六齋日，能夠為人說法；如果背誦一部阿含或者兩部阿含也知道沒有障礙，瞭解沙門（Śrāmaṇa，出家人）的禪定法，乃至阿羅漢果（Arhat，證悟者）完全瞭解沒有障礙。如果年滿二十歲，能夠為人授具足戒。

法師說：『為什麼不說了解阿毗曇（Abhidhamma，論藏）？』

回答說：『如果能夠了解阿毗曇是最好的，如果下根器的人，瞭解律藏（Vinaya）及修多羅（Sūtra，經藏），也可以教授。』

『音聲流利女人喜歡聽，為什麼說音聲流利可以教授比丘尼（Bhikkhuni）？』

回答說：『女人大多貪著音聲，然後才聽法。因為比丘尼敬重，這位比丘有道德的緣故，被比丘尼所尊重，不玷污僧團。為什麼說玷污僧團就不能教授？如果教授的話，這些比丘尼見到他不會生起敬重心。』『滿二十歲』，如果滿二十歲，持法堅固很少有退敗，年紀輕浮躁容易退敗，所以這樣說。

【English Translation】 English version: 'Superior Dharma', or the Dharma of receiving the Upasampadā (full ordination) Prātimokṣa (code of monastic rules), is called guarding and upholding. 'Complete in deportment' means not making a living through improper means, and not going to five places: first, prostitutes; second, widows; third, Bhikkhuni-vihāras (nuns' monasteries); fourth, the homes of grown unmarried women; and fifth, eunuchs. Also, not going to the homes of believing Upāsikās (female lay devotees). This is called complete in deportment. 'Fearing even minor offenses' means seeing minor offenses as no different from seeing a great poisonous snake. This is called fear. 'Persisting without transgression' means not having a retreating mind in upholding the precepts. This is called persistence. 'Learned' means understanding one Āgama (Buddhist scripture) or two Āgamas. This is called learned. 'Firm' means that the Āgamas understood are firmly retained and not lost. This is called firm in learning. 'Good in the beginning, middle, and end.'

The Dharma Master said, 'It has already been discussed in the Virañja-brāhmaṇa section.' 'Clear in meaning and words' means explaining the Dharma to others without doubt or confusion. 'Fluent in voice' means speaking clearly and without stuttering. 'Repeatedly fluent' means being able to recite the two parts of the Prātimokṣa without hindrance, holding the Poṣadha (observance day) twice a month, fully knowing the six fast days, and being able to expound the Dharma to others. If one can recite one or two Āgamas without obstruction, and knows the Śrāmaṇa's (ascetic's) meditation methods, even up to the fruit of Arhat (enlightened being), knowing without obstruction. If one is twenty years old, one can administer the Upasampadā (full ordination).'

The Dharma Master said, 'Why is there no mention of knowing the Abhidhamma (scholastic treatises)?'

The answer is, 'If one can know the Abhidhamma, that is best. If one is of lower capacity, knowing the Vinaya (monastic discipline) and Sūtras (discourses) is also sufficient for teaching.'

'Women enjoy hearing a fluent voice, so why say that a fluent voice can teach Bhikkhunis (nuns)?'

The answer is, 'Women are mostly attached to voices, and then they listen to the Dharma. Because the Bhikkhunis respect this Bhikkhu, he is respected by the Bhikkhunis because he has virtue and does not defile the Sangha (community). Why say that defiling the Sangha means one cannot teach? If one teaches, these Bhikkhunis will not generate a respectful mind upon seeing him.' 'Being twenty years old' means that if one is twenty years old, upholding the Dharma is firm and there is little chance of regression. Being young and frivolous makes it easy to regress, therefore it is said so.

制滿二十臘，堪教誡比丘尼。掃灑房舍灑水者，所以掃灑辦水者，比丘既從遠來，宜應供給牀蓆水漿，若無薦席，下至草敷。若為尼說法，應須一伴，不得房中說，若比丘尼于路見比丘，遠則合掌、近應和南，乃至王難路濕，亦應問訊。夏安居，去比丘寺半由旬得安居，過半由旬不得。若檀越請比丘尼夏坐，無比丘依，安居比丘尼欲去，檀越語言：『但住，弟子為請比丘來。』若請未得，至后安居，有比丘得住。若為請不得，應去。若道路有命難、有梵行難，無比丘得安居不犯。若初安居有比丘，結安居竟。若比丘有因緣去，若罷道若病，比丘尼不知後知，以結安居不得移住，無罪。若安居竟，不得無比丘自恣，應覓，半月半月應往大僧中請二法。何者二法？一者問布薩日，二者請教誡。」

法師曰：「如來何故慇勤囑授比丘尼？為比丘尼女人鈍根故，是時比丘尼僧，盡往比丘所受教誡，諸人譏嫌比丘尼，往白比丘，比丘往白佛，佛因此制。自今以去，不得多比丘尼往請教誡，聽五人往。由致譏嫌，佛言：『聽二三人往，比丘尼僧，應羯磨差二三人，往大僧中請教誡；乃至阿蘭若比丘，亦應教誡比丘尼。』云何教誡？應作期，若樹下、若客舍中，比丘尼期往不往，得突吉羅。若比丘不至期處待，亦得突吉羅。比

【現代漢語翻譯】現代漢語譯本：年滿二十戒臘的比丘尼，可以接受教誡。負責打掃房舍和灑水的人，應該做好掃灑和準備用水的工作。比丘從遠方來，應該提供床鋪、坐席和飲用水。如果沒有合適的坐墊，至少也要鋪上草墊。如果為比丘尼說法，必須有同伴在場，不能在房間里單獨說法。如果比丘尼在路上遇到比丘，距離遠時應合掌致意，距離近時應問訊。即使遇到王難或道路泥濘，也應該問訊。在夏季安居期間，比丘尼居住地距離比丘寺廟不得超過半由旬（約合今天的距離單位），超過則不得安居。如果信徒邀請比丘尼進行夏季安居，但沒有比丘可以依靠，安居的比丘尼想要離開，信徒說：『請您留下，弟子會請比丘來。』如果邀請沒有成功，直到後來的安居期，有比丘來了才可以留下。如果一直請不到，就應該離開。如果在道路上有生命危險或有破戒的危險，即使沒有比丘也可以安居，不算違犯戒律。如果在初次安居時有比丘，安居結束后，如果比丘因為某種原因離開，或者還俗，或者生病，比丘尼不知道，後來才知道，因為已經結了安居，不能遷移住所，不算有罪。安居結束后，不能沒有比丘就舉行自恣儀式，應該尋找比丘，每半個月應該去大僧團中請求兩件事。哪兩件事？一是詢問布薩日，二是請求教誡。」

法師說：『如來為什麼如此慇勤地囑咐比丘尼？因為比丘尼是女人，根器比較遲鈍。當時，比丘尼僧團都去比丘那裡接受教誡，有些人譏諷比丘尼，並告訴了比丘，比丘又告訴了佛陀，佛陀因此制定了戒律。從今以後，不得讓太多比丘尼去請求教誡，允許五個人去。因為這樣導致了譏諷，佛陀說：『允許兩三個人去，比丘尼僧團應該通過羯磨（一種僧團會議）選出兩三個人，去大僧團中請求教誡；即使是住在阿蘭若（寂靜處）的比丘，也應該教誡比丘尼。』如何教誡？應該約定時間，無論在樹下還是在客舍中，比丘尼約定前往卻沒有去，犯突吉羅罪（一種輕罪）。如果比丘沒有在約定的地點等待，也犯突吉羅罪。

【English Translation】 English version: A Bhikkhuni (female monastic) who has completed twenty years since ordination is fit to receive admonition. Those who sweep and sprinkle water in the monastery should properly perform the sweeping and water preparation duties. When a Bhikkhu (male monastic) arrives from afar, it is proper to provide a bed, seat, and water. If there is no suitable mat, even a grass mat should be provided. When teaching the Dharma to Bhikkhunis, a companion is required; teaching should not occur in private rooms. If a Bhikkhuni encounters a Bhikkhu on the road, she should greet him with palms together from a distance, and offer respects when closer, even in situations of royal danger or muddy roads. During the Vassa ( বর্ষা, rainy season retreat), a Bhikkhuni's residence should not be more than half a Yojana (ancient Indian unit of distance) away from a Bhikkhu's monastery; beyond that distance, she cannot observe the retreat. If a donor invites Bhikkhunis to observe the summer retreat but there is no Bhikkhu to rely on, and the Bhikkhunis wish to leave, but the donor says, 'Please stay, I will invite a Bhikkhu to come,' if the invitation is not successful until the next retreat period, and a Bhikkhu arrives, they may stay. If one cannot be invited, they should leave. If there is danger to life or danger to Brahmacharya (celibate life) on the road, one may observe the retreat without a Bhikkhu without transgression. If there is a Bhikkhu at the beginning of the retreat, after concluding the retreat, if the Bhikkhu leaves for some reason, or disrobes, or falls ill, and the Bhikkhunis are unaware and only learn later, they are not at fault for not being able to move their residence because they have already entered the retreat. After the Vassa retreat, the Pavarana (self-surrender ceremony) cannot be performed without a Bhikkhu. One should seek a Bhikkhu, and every half-month, one should go to the Sangha (monastic community) to request two things. What are the two things? First, to inquire about the Uposatha (observance day), and second, to request admonition.'

The Dharma Master said, 'Why did the Tathagata (Buddha) so diligently instruct the Bhikkhunis? Because Bhikkhunis are women and have dull faculties. At that time, the Bhikkhuni Sangha all went to the Bhikkhus to receive admonition, and some people criticized the Bhikkhunis and told the Bhikkhus, who then told the Buddha. The Buddha therefore established this rule. From now on, too many Bhikkhunis should not go to request admonition; allow five to go. Because this led to criticism, the Buddha said, 'Allow two or three to go. The Bhikkhuni Sangha should select two or three through a Karma (formal act of the Sangha) to go to the great Sangha to request admonition; even Bhikkhus living in Aranya (secluded places) should admonish Bhikkhunis.' How should they admonish? A time should be arranged, whether under a tree or in a guest house. If the Bhikkhunis arrange to go but do not go, they commit a Dukkhata (wrongdoing). If the Bhikkhu does not wait at the appointed place, he also commits a Dukkhata.

丘尼十四日自恣，比丘僧十五日自恣，若比丘尼請說，若不說八敬先說余法，突吉羅。若說八敬已后說余法不犯，除答問不犯，除為他說尼聽不犯，為式叉摩尼沙彌尼說不犯。」

法師曰：「余文句易可解，不須廣說。此是制罪，從心口起三受。若比丘僧不差，若往比丘尼寺教誡，波夜提。

善見律毗婆沙卷第十五大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十六

蕭齊外國三藏僧伽跋陀羅譯

「今當說般陀根本因緣。般陀者，漢言路邊生也。何以故？般陀母本是大富長者女，長者唯有此一女，作七層樓安置此女，遣一奴子供給所須。奴子長大，此女便與私通，即共奴籌量：『我今共汝叛往余國。』如是三問奴子，奴子言：『不能去。』女語奴言：『汝若不去，我父母知，必當殺汝。』奴答言：『我若往他方，貧無錢寶，云何生活？』女語奴言：『汝隨我去，我當偷取珍寶共汝將去。』奴答言：『若如是者我共去。』此女日日偷取珍寶，與奴將出在外藏。舉計得二人重以，遣奴前出在外共期，此女便假著婢服反鑰戶而出，共奴相隨遠到他國，安處住止。一二年中即懷胎。臨欲產時，心自念言：『我今在此，若產時無人料理，思念憶母欲得還家。』共

【現代漢語翻譯】現代漢語譯本：比丘尼在十四日舉行自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出錯誤），比丘僧在十五日舉行自恣。如果比丘尼請求說法，如果不先說八敬法（aṣṭaguru-dharma，比丘尼必須遵守的八條重要戒律）而先說其他法，犯突吉羅（duṣkṛta，一種輕罪）。如果說了八敬法之後再說其他法，則不犯戒，除非是回答問題不犯戒，除非是為其他比丘尼聽法不犯戒，為式叉摩尼（śikṣamāṇā，預備出家的女子）和沙彌尼（śrāmaṇerikā，已出家但未受具足戒的女子）說法不犯戒。」

法師說：『其餘的文句容易理解，不需要多說。這是制定的罪行，從心和口產生三種感受。如果比丘僧沒有被委派，就去比丘尼寺教誡，犯波夜提（pāyantika，一種較重的罪）。』

《善見律毗婆沙》卷第十五大正藏第 24 冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第十六

蕭齊外國三藏僧伽跋陀羅譯

『現在應當說般陀（Pantha，人名）的根本因緣。般陀，漢譯為路邊生。為什麼這樣說呢？般陀的母親原本是大富長者的女兒，長者只有這一個女兒，建造七層樓安置這個女兒，派遣一個奴僕子供給她的所需。奴僕長大后，這個女兒便與他私通，於是共同與奴僕商量：『我現在與你一起叛逃到其他國家。』這樣三次問奴僕，奴僕說：『不能去。』女兒對奴僕說：『你若不去，我父母知道，必定會殺了你。』奴僕回答說：『我若去其他地方，貧窮沒有錢財，怎麼生活？』女兒對奴僕說：『你隨我一起去，我應當偷取珍寶與你一起帶走。』奴僕回答說：『如果這樣，我就與你一起去。』這個女兒每天偷取珍寶，讓奴僕帶出去藏在外面。總共偷取的珍寶有兩人重，讓奴僕先出去在外面約定地點，這個女兒便假裝穿上婢女的衣服，反鎖房門出來，與奴僕一起相隨遠到其他國家，安頓住下。一兩年中就懷了孕。臨近生產時，心中自己想：『我現在在這裡，如果生產時沒有人照料，思念母親想要回家。』共同』

【English Translation】 English version: 『The Bhikṣuṇī (female monastic) observes the Pravāraṇā (end of rainy season retreat ceremony) on the fourteenth day, and the Bhikṣu Saṅgha (monastic community) observes it on the fifteenth day. If a Bhikṣuṇī requests instruction, and if one does not first speak of the Eight Garudhammas (aṣṭaguru-dharma, eight important rules for Bhikṣuṇīs) but speaks of other matters, it is a Duṣkṛta (duṣkṛta, a minor offense). If one speaks of the Eight Garudhammas and then speaks of other matters, there is no offense, except for answering questions, there is no offense; except for speaking for other Bhikṣuṇīs to listen, there is no offense; speaking for Śikṣamāṇās (śikṣamāṇā, female trainees) and Śrāmaṇerikās (śrāmaṇerikā, novice nuns) there is no offense.』

The Dharma Master said: 『The remaining sentences are easy to understand and do not need much explanation. This is the establishment of an offense, arising from the mind and mouth with three kinds of feelings. If the Bhikṣu Saṅgha is not appointed, and goes to a Bhikṣuṇī monastery to instruct, it is a Pāyantika (pāyantika, a heavier offense).』

《Samantapāsādikā》 Volume 15 Taishō Tripiṭaka Volume 24, No. 1462, 《Samantapāsādikā》

《Samantapāsādikā》 Volume 16

Translated by Saṅghabhadra of the Xiao Qi Dynasty

『Now I shall speak of the fundamental causes and conditions of Pantha (Pantha, a name). Pantha, in Chinese, means 『born by the roadside.』 Why is this so? Pantha』s mother was originally the daughter of a wealthy elder. The elder had only this one daughter, and built a seven-story building to house her, sending a servant to provide for her needs. When the servant grew up, this daughter had illicit relations with him, and together they plotted with the servant: 『I will now rebel with you and go to another country.』 She asked the servant in this way three times, and the servant said: 『I cannot go.』 The daughter said to the servant: 『If you do not go, my parents will know and will surely kill you.』 The servant replied: 『If I go to another place, I will be poor and without money or treasures, how will I live?』 The daughter said to the servant: 『If you go with me, I will steal treasures and take them with you.』 The servant replied: 『If that is the case, I will go with you.』 This daughter stole treasures every day, and had the servant take them out and hide them outside. In total, the stolen treasures weighed as much as two people, and she had the servant go out first and arrange a meeting place outside. This daughter then pretended to wear a servant』s clothes, locked the door from the outside, and went out, following the servant to a distant country, where they settled down. Within a year or two, she became pregnant. When she was about to give birth, she thought to herself: 『Now that I am here, if there is no one to take care of me when I give birth, I miss my mother and want to go home.』 Together』

婿籌量：『我若產時，唯有我母能料理，我今欲去，君去以不？』奴婿答言：『不能去，我等叛來，云何得歸？大家必當殺我等。』婦語婿言：『女人法雖瞋不能殺子，是以欲去。』婿答言：『若不殺汝必當殺我，不能去也。』婿入山斫樵不在，於後閉戶而去，婿還不見其婦，即問比鄰：『見我婦不？』答言：『汝婦已去。』其夫聞已即隨後逐，至半路便及其婦，已生一男，夫語婦言：『汝為欲產故去，汝今已產，何須去也？』婦聞此語，慚愧父母故，即俱還家料理生活。其後未久以復懷胎，臨欲產時，思憶母故，復叛還家，至半路復生一男，其婿追逐半路共還。其二兒于路邊生故，字為般陀。般陀兄弟，與諸同類共戲，二兒力大打諸同類，同類罵言：『汝無六親眷屬，孤單在此，何敢打我？』兒聞此呵責已，還家啼泣問母：『他人皆有六親眷屬，我等何以獨無？』其母默然不答，其兒啼哭不肯飲食。母見不食、啼哭如是，其母慈念二兒故，便語其實：『我是某國大富長者女，汝父是長者家奴，遣供給我，我便與其通不能相離，我與其逃避在此生汝。』二人聞母語已，語母言：『可送我還外家，不能住此生活。』其母不許，二兒啼泣不已，母即共婿籌量：『此兒啼哭不肯住此，我等云何可共送還其外家？』婿言：『可

爾。』即共往送。到已，父母及兒俱住門外，見家人出語言：『汝可還向長者道，長者女將兒婿今在門外。』父母聞已答言：『可使二兒入，汝不須相見。』長者即遣人迎二兒入，兒入已即以香湯洗浴，以香涂身著衣瓔珞。長者抱取二兒置兩膝上，問言：『汝母在他方云何生活？不甚貧乏也？』二兒答言：『我父母在他方貧窮，以賣樵自活。』母聞是語心生慈念，即開庫藏以囊盛金，遣人送與女語言：『汝留二兒我自養活，汝將此金還先所住處，好自生活，不須與我相見。』二兒年已長大，為其娶婦。父母年老臨欲終時，以家業悉付二兒，其父母命終。

「爾時佛為四眾說法，爾時摩訶般陀，即往佛所聽說法，既聞法已心樂出家，還家共弟籌量：『我今欲出家，以家事付汝。』弟聞兄語心中懊惱，白兄言：『我今孤露無所依憑，兄今舍我出家，我云何得活？』其弟如是三請，兄心堅固無有退轉，以家事付弟即便出家，出家不久即得羅漢。其弟久後心自念言：『我兄舍家業與我，如人嘔吐無異，我云何受而生貪著？』以厭世故，即往兄所求欲出家。兄即度令出家，教其一偈，四月不得忘前失后，兄摩訶般陀心自念言：『此人于佛法無緣，當遣還家。』即語周羅般陀言：『汝今鈍根。』即牽袈裟驅令出門，于門外啼

【現代漢語翻譯】現代漢語譯本：然後，他們一起去送女兒。到達后，父母和孩子都站在門外，看見家人出來說：『你可以回去告訴長者，長者的女兒帶著女婿現在在門外。』父母聽后回答說：『可以讓兩個孩子進來，你不需要和他們見面。』長者就派人迎接兩個孩子進去，孩子進去後就用香湯洗浴，用香涂身，穿上衣服和瓔珞。長者抱起兩個孩子放在兩膝上，問道：『你們的母親在其他地方生活得怎麼樣？是不是很貧困？』兩個孩子回答說：『我的父母在其他地方很貧窮，靠賣柴為生。』母親聽到這些話，心中生起慈悲之念，就打開庫房，用袋子裝滿金子，派人送給女兒說：『你留下兩個孩子我來養活，你拿著這些金子回到你原來住的地方，好好生活，不需要和我見面。』兩個孩子長大后，為他們娶了妻子。父母年老臨終時，把家業全部交給兩個孩子，他們的父母去世了。那時，佛陀為四眾說法，當時摩訶般陀（Mahapanthaka，大路），就去佛陀那裡聽聞佛法，聽聞佛法後心中喜歡出家，回家和弟弟商量：『我現在想出家，把家事交給你。』弟弟聽了哥哥的話，心中懊惱，對哥哥說：『我現在孤苦伶仃，無所依靠，哥哥現在捨棄我出家，我怎麼活下去？』他的弟弟這樣請求了三次，哥哥的心意堅定，沒有退轉，把家事交給弟弟就出家了，出家不久就證得了阿羅漢果。他的弟弟過了很久，心中自己想：『我的哥哥把家業給了我，就像人嘔吐出來的東西一樣，我怎麼能接受而生起貪戀呢？』因為厭惡世俗，就去哥哥那裡，請求出家。哥哥就度他出家，教他一句偈語，四個月都不能記住，總是忘記前面的，又忘記後面的。哥哥摩訶般陀（Mahapanthaka，大路）心中自己想：『這個人與佛法沒有緣分，應該讓他回家。』就對周羅般陀（Culapanthaka，小路）說：『你現在根器遲鈍。』就拉著袈裟把他趕出門外，他在門外啼哭。

【English Translation】 English version: Then, they went together to send their daughter off. Upon arriving, the parents and the children stood outside the gate, and they saw a family member come out and say, 'You can go back and tell the elder that the elder's daughter is here with her sons-in-law.' The parents, upon hearing this, replied, 'Let the two children come in; you don't need to see them.' The elder then sent someone to welcome the two children inside. After the children entered, they were bathed with fragrant water, their bodies were anointed with fragrance, and they were dressed in clothes and necklaces. The elder picked up the two children and placed them on his knees, asking, 'How is your mother living in that other place? Is she very poor?' The two children replied, 'My parents are poor in that other place, making a living by selling firewood.' The mother, upon hearing these words, felt compassion in her heart. She opened the treasury, filled a bag with gold, and sent someone to give it to her daughter, saying, 'You leave the two children here for me to raise. You take this gold back to where you originally lived, live well, and don't need to see me.' When the two children grew up, wives were taken for them. When the parents were old and nearing death, they entrusted all the family property to the two children, and their parents passed away. At that time, the Buddha was teaching the Dharma to the four assemblies. At that time, Mahapanthaka (Great Road), went to the Buddha to listen to the Dharma. Having heard the Dharma, he was delighted to renounce the world. He returned home and discussed with his younger brother, 'I now wish to renounce the world; I entrust the family affairs to you.' Upon hearing his brother's words, the younger brother was distressed and said to his brother, 'I am now lonely and have no one to rely on. If you abandon me now to renounce the world, how will I live?' His younger brother pleaded in this way three times, but the elder brother's mind was firm and did not waver. He entrusted the family affairs to his younger brother and then renounced the world. Not long after renouncing the world, he attained the state of an Arhat. After a long time, his younger brother thought to himself, 'My brother gave the family property to me, like something someone has vomited out. How can I accept it and become attached to it?' Because he was weary of the world, he went to his brother, seeking to renounce the world. The elder brother then ordained him, teaching him a single verse, but for four months he could not remember it, always forgetting the beginning and then forgetting the end. The elder brother, Mahapanthaka (Great Road), thought to himself, 'This person has no affinity with the Buddha's Dharma; I should send him home.' He then said to Culapanthaka (Small Road), 'You are now of dull faculties.' He grabbed his robe and drove him out the door, and he wept outside the door.

哭不欲還家。

「爾時世尊，以天眼觀看眾生，見周羅般陀應可度因緣，世尊往至其所，問周羅般陀言：『何以啼哭在此？』答佛言：『我既鈍根，誦一偈四月不得，兄摩訶般陀，以我鈍根故，驅我出寺。』佛言：『汝止，莫懊惱，我當教汝。』」

法師曰：「摩訶般陀，可不見其得道因緣，何以牽其出也？」

答言：「周羅般陀非聲聞能度，唯佛能度，是以牽出。世尊安慰其心，即以少許白疊與周羅般陀，汝捉此疊向日而帑，當作是念言：『取垢取垢。』佛教已入聚落，受毗舍佉母請，佛臨中觀周羅般陀將得道，即說偈言：

「『入寂者歡喜，　　見法得安樂，　　世無恚最樂，　　不害於眾生。　　世間無慾樂，　　出離於愛慾，　　若調伏我慢，　　是為第一樂。』

「周羅般陀遙聞此偈，即得阿羅漢果。」

問曰：「有比丘往比丘尼寺說八敬，得三波夜提不？」

答曰：「有，一者僧不差，二者往比丘尼寺，三者至日沒，是三波夜提。往比丘尼寺說余法，得一波夜提二突吉羅。何者是？一者僧不差，二者往比丘尼寺，此二突吉羅，至日沒，一波夜提。提婆達多、三文陀達多、騫馱達多、俱伽利伽、迦留提舍讚歎者，顯其名字也。別眾食者，別眾食有二種：一者

【現代漢語翻譯】現代漢語譯本哭著不想回家。

『當時世尊用天眼觀察眾生，看到周羅般陀（Cula-panthaka，小路）應該被度化的因緣成熟，世尊前往他所在的地方，問周羅般陀說：『你為什麼在這裡啼哭？』他回答佛說：『我既愚鈍，誦唸一首偈頌四個月都不能背下來，我的哥哥摩訶般陀（Maha-panthaka，大路）因為我愚鈍，把我趕出了寺廟。』佛說：『你停下，不要懊惱，我來教你。』』

法師說：『摩訶般陀，難道沒有看到他得道的因緣嗎，為什麼要趕他走呢？』

回答說：『周羅般陀不是聲聞（Sravaka，聽聞佛法而證悟者）所能度化的，只有佛才能度化，所以才趕他走。』世尊安慰他的心，隨即給了周羅般陀一小塊白布，說：『你拿著這塊布對著太陽摩擦，要這樣想：『去除污垢，去除污垢。』』佛陀教導完畢後進入村落，接受毗舍佉母（Visakha-mata，一位著名的女施主）的邀請，佛陀在中午時觀察到周羅般陀將要得道，就說了這首偈頌：

『進入寂靜的人歡喜，見到佛法的人得到安樂，世上沒有嗔恚是最快樂的，不傷害眾生。世間沒有慾望的快樂，出離於愛慾，如果調伏我的傲慢，這是第一快樂。』

『周羅般陀遙遠地聽到這首偈頌，立刻證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。』

問：『如果有比丘（bhikkhu，男性出家人）去比丘尼寺（bhikkhuni-vihara，女性出家人的寺廟）宣說八敬法（asta-garu-dhamma，比丘尼必須遵守的八條戒律），會犯三種波夜提（pacittiya，一種較輕的罪）嗎？』

答：『會，一是僧團沒有派遣，二是前往比丘尼寺，三是直到日落，這是三種波夜提。前往比丘尼寺宣說其他法，會犯一種波夜提和兩種突吉羅（dukkhata，一種更輕的罪）。哪些是呢？一是僧團沒有派遣，二是前往比丘尼寺，這是兩種突吉羅，直到日落，是一種波夜提。提婆達多（Devadatta，佛陀的堂弟，也是一位反對者）、三文陀達多（Samantadatta）、騫馱達多（Skandhadatta）、俱伽利伽（Kokalika）、迦留提舍（Kaludayi）讚歎他們的人，是爲了彰顯他們的名字。別眾食（gana-bhojana，僧團之外的食物）有兩種：一種是……』

【English Translation】 English version Crying, he did not want to return home.

『At that time, the World Honored One, using his heavenly eye, observed sentient beings and saw that Cula-panthaka (小路) had the karmic conditions to be liberated. The World Honored One went to where he was and asked Cula-panthaka, 『Why are you crying here?』 He replied to the Buddha, 『I am dull-witted and cannot memorize a single verse in four months. My brother, Maha-panthaka (大路), drove me out of the monastery because of my dullness.』 The Buddha said, 『Stop, do not be distressed, I will teach you.』』

The Dharma Master said, 『Maha-panthaka, did he not see the karmic conditions for his enlightenment? Why did he drive him out?』

He replied, 『Cula-panthaka cannot be liberated by a Sravaka (聲聞, one who attains enlightenment by hearing the Buddha's teachings), only the Buddha can liberate him, that is why he drove him out.』 The World Honored One comforted his heart and immediately gave Cula-panthaka a small piece of white cloth, saying, 『Hold this cloth and rub it against the sun, and think like this: 『Remove the dirt, remove the dirt.』』 After the Buddha finished teaching, he entered the village and accepted the invitation of Visakha-mata (毗舍佉母, a famous female benefactor). The Buddha observed at noon that Cula-panthaka was about to attain enlightenment, and then spoke this verse:

『Those who enter stillness rejoice, those who see the Dharma attain peace and happiness, there is no anger in the world that is the greatest happiness, not harming sentient beings. There is no pleasure of desire in the world, liberation from craving, if one subdues one's arrogance, this is the greatest happiness.』

『Cula-panthaka heard this verse from afar and immediately attained the fruit of Arhat (阿羅漢, a saint who has extinguished all afflictions and attained liberation).』

Question: 『If a bhikkhu (比丘, male monastic) goes to a bhikkhuni-vihara (比丘尼寺, female monastic's monastery) to preach the asta-garu-dhamma (八敬法, eight rules that bhikkhunis must observe), will he commit three pacittiya (波夜提, a lighter offense)?』

Answer: 『Yes, one is that the Sangha (僧團, monastic community) did not send him, two is going to the bhikkhuni-vihara, and three is until sunset, these are three pacittiya. Going to the bhikkhuni-vihara to preach other Dharma, he will commit one pacittiya and two dukkhatas (突吉羅, a lighter offense). What are they? One is that the Sangha did not send him, two is going to the bhikkhuni-vihara, these are two dukkhatas, until sunset, it is one pacittiya. Devadatta (提婆達多, Buddha's cousin and an opponent), Samantadatta, Skandhadatta, Kokalika, Kaludayi, those who praise them, are to highlight their names. Gana-bhojana (別眾食, food outside the Sangha) has two types: one is...』

請，二者乞。云何成別眾食？有一優婆塞，往至四比丘所，以政食請比丘，愿大德受之。是名請成別眾食。一時受請，或明日或後日一時受一處食，成別眾食，四人俱得罪。一時受請已，各去至檀越家，以一時受食還各處食，得罪如故。」

法師曰：「何以故？為一時受食故。一時受請，各去各受各食，不得罪。別請別去，至檀越家一時受，得罪，是名受請得罪。云何從乞得罪者？有四乞食比丘，或坐或立，見優婆塞，語優婆塞言：『與我等四人飯。』或一一人乞言與我飯亦如是，或俱去或各去，一時受食得，是名從乞得罪。病者，腳破沙土入中，不能行故，得受別眾食，是名病。作衣時者，若得衣裁，或先割截作衣，是名作衣時，乃至衣上安鉤紐。行者，下至半由旬，船行亦如是。饑儉時乃至食不足四人食，名大饑儉時。沙門施食者，或同法沙門、外道沙門，有七因緣得別眾食不犯：不請足四，第二乞食足四，第三未受具戒足四，第四缽盂足四，第五病人足四，此五四今當廣說。云何不請足四？有檀越請四人，一人知已，不去至檀越家，檀越問：『上座來不？』三比丘答言：『不來。』檀越臨欲中，見一比丘，即喚入與食，四人俱食不犯，是名不請足四。何以不犯罪？一者非請故。云何乞食足四？三人受請，

【現代漢語翻譯】現代漢語譯本：『請』和『乞』這兩種情況如何構成『別眾食』（pravāraṇā-bhojana，指僧團成員接受不同施主的邀請，分別用餐）的違規？如果有一位優婆塞（upāsaka，男居士）前往四位比丘（bhikṣu）處，以齋食邀請比丘，並說：『愿大德接受我的供養。』這就叫做『請』而構成『別眾食』。如果同時接受邀請，或者約定明日或後日同時在同一地點接受供養，就構成『別眾食』，四位比丘都犯戒。如果同時接受邀請后，各自前往施主家，仍然在同一時間接受食物，仍然各自在不同地點食用，犯戒的情況依舊。

法師說：『為什麼會這樣呢？因為他們同時接受了供養。如果同時接受邀請，然後各自前往各自接受供養和食用，就不算犯戒。如果是分別接受邀請，分別前往，但在施主家同時接受供養，就算犯戒，這叫做接受邀請而犯戒。』如何從『乞』而構成犯戒的情況呢？如果有四位乞食的比丘，或坐或立，看見一位優婆塞（upāsaka），對比丘說：『請給我等四人飯食。』或者一個一個地乞討說『請給我飯食』也是一樣，或者一同前往，或者各自前往，同時接受食物，這就叫做從『乞』而構成犯戒。生病的人，因為腳受傷，沙土進入其中，不能行走，因此可以接受『別眾食』，這叫做『病』。製作衣服的時候，如果得到衣料，或者先裁剪製作衣服，這叫做『作衣時』，乃至在衣服上安裝鉤紐。『行者』，指下至半由旬（yojana，古印度長度單位）的距離，乘船也一樣。『饑儉時』，指食物不足以供四人食用，叫做『大饑儉時』。『沙門施食者』，指或者同法的沙門（śrāmaṇa，出家修行者）、或者外道沙門，有七種因緣可以接受『別眾食』而不犯戒：沒有邀請而人數足夠四人，第二種是乞食而人數足夠四人，第三種是沒有受具足戒而人數足夠四人，第四種是缽盂（patra，食器）足夠四人，第五種是病人足夠四人，這五種情況現在將詳細說明。什麼叫做『沒有邀請而人數足夠四人』？有施主邀請四個人，其中一個人知道后，沒有去施主家，施主問：『上座（長老）來了嗎？』三位比丘回答說：『沒來。』施主快要開始用餐時，看見一位比丘，就叫他進來一起用餐，四個人一起食用不算犯戒，這叫做『沒有邀請而人數足夠四人』。為什麼不犯戒？因為其中一人並非接受邀請而來。什麼叫做『乞食而人數足夠四人』？三人接受邀請，

【English Translation】 English version: How do 'invitation' and 'begging' constitute the transgression of 'separate communal meals' (pravāraṇā-bhojana, referring to members of the Sangha accepting invitations from different donors and eating separately)? If a male lay devotee (upāsaka) goes to four monks (bhikṣu), invites the monks with food, and says, 'May the venerable ones accept my offering,' this is called 'invitation' and constitutes 'separate communal meals.' If they accept the invitation at the same time, or agree to accept the offering at the same time and place tomorrow or the day after, it constitutes 'separate communal meals,' and all four monks are in violation. If they accept the invitation at the same time, and then each goes to the donor's house, still accepting food at the same time, and still eating separately in different places, the violation remains the same.

The Dharma master said, 'Why is this so? Because they accepted the offering at the same time. If they accept the invitation at the same time, and then each goes to accept the offering and eat separately, it is not a violation. If they accept the invitation separately, go separately, but accept the offering at the donor's house at the same time, it is a violation, and this is called accepting the invitation and committing a violation.' How does 'begging' constitute a violation? If there are four monks begging for food, sitting or standing, and they see a male lay devotee (upāsaka), and say to the devotee, 'Please give us four food.' Or if they beg one by one, saying 'Please give me food,' it is the same, whether they go together or separately, and accept food at the same time, this is called 'begging' and constitutes a violation. A sick person, because their foot is injured and sand has entered it, and they cannot walk, can accept 'separate communal meals,' and this is called 'sickness.' When making clothes, if one obtains clothing material, or first cuts and makes clothes, this is called 'time for making clothes,' even to the point of attaching hooks and buttons to the clothes. 'Traveler' refers to a distance of up to half a yojana (an ancient Indian unit of length), and the same applies to traveling by boat. 'Time of famine' refers to when there is not enough food for four people to eat, and this is called 'time of great famine.' 'Offering food by a śrāmaṇa' refers to either a śrāmaṇa (a renunciate practitioner) of the same Dharma or a śrāmaṇa of another path, there are seven reasons why they can accept 'separate communal meals' without violating the precepts: not invited but there are enough for four people, the second is begging and there are enough for four people, the third is not fully ordained but there are enough for four people, the fourth is there are enough bowls (patra) for four people, the fifth is there are enough sick people for four people, these five situations will now be explained in detail. What is meant by 'not invited but there are enough for four people'? If a donor invites four people, and one of them knows about it but does not go to the donor's house, and the donor asks, 'Has the senior monk (elder) arrived?' and the three monks reply, 'No.' When the donor is about to start eating, they see a monk and call him in to eat together, and the four people eat together without violating the precepts, this is called 'not invited but there are enough for four people.' Why is there no violation? Because one of them did not come by invitation. What is meant by 'begging and there are enough for four people'? Three people accept the invitation,

一人乞食不受請，是故不得罪。沙彌足四，請三道人一沙彌不犯。缽盂足四，云何缽盂足四？請三道人一缽請食不犯。病人足四者，請三道人一病比丘，足成四人不犯。請四人有一解律比丘，欲俱食，畏犯罪，即作方便。檀越行食時，覆缽不受，檀越問言：『何以不受？』答言：『但與三人食，我欲咒愿。』三比丘食竟，后便受食不犯。若請與飯，至家與肉亦犯，請與飯，至家與粥不犯。

「若有檀越欲飯僧，遣人往寺，請僧受我等飯。僧中有解律比丘，自念言：『此僧中多有行頭陀法，使者不解法，故作是請。』解律比丘答言：『明日當知。』使者復來，故如前不解語請僧，知法比丘答言：『明日當知。』如是展轉乃至半月，若猶不解，知法比丘語言：『若檀越如是請僧者，但得沙彌不得大僧。』使者言：『諸大德亦受余家請，今者何以不受我請？』答言：『非不受請，猶汝不知法故，但言請僧，莫言與飯麨魚肉等。但言請僧，比丘得受不犯。』若如是教示，使者猶不解語，畏人譏嫌，語言：『汝但去。』眾僧明日入聚落乞食，往至所請檀越家受食不犯。別眾食戒廣說竟。此是制罪，從身心起。

「展轉食者，若比丘受請已，檀越未來，比丘畏日晚，恐檀越不來，便入聚落乞食。乞食還，見所請檀越來

【現代漢語翻譯】現代漢語譯本：『一人乞食不受請，是故不得罪。』如果一個人去乞食，但是不接受邀請，因此不算犯戒。『沙彌足四，請三道人一沙彌不犯。』如果齋僧的人數滿足四位，邀請三位比丘和一位沙彌，不算犯戒。『缽盂足四，云何缽盂足四？請三道人一缽請食不犯。』如果供養的缽盂滿足四個，為什麼說缽盂滿足四個呢？邀請三位比丘和一個缽盂接受供養，不算犯戒。『病人足四者，請三道人一病比丘，足成四人不犯。』如果病人的數量滿足四個，邀請三位比丘和一位生病的比丘，總共四人，不算犯戒。如果邀請四個人一起用餐，其中有一位精通戒律的比丘，他想一起用餐，但又害怕犯戒，於是就想了一個辦法。當施主來佈施食物時，他把缽倒扣過來，表示不接受。施主問：『為什麼不接受呢？』他回答說：『只給三個人食物，我想為你們誦經祈福。』等三位比丘用完餐后，他再接受食物，這樣就不算犯戒。如果邀請施主供養米飯，但到施主家后，施主卻供養肉食，這樣就算犯戒。如果邀請施主供養米飯，但到施主家后，施主卻供養粥，這樣就不算犯戒。

『若有檀越（dàn yuè，施主）欲飯僧，遣人往寺，請僧受我等飯。僧中有解律比丘，自念言：『此僧中多有行頭陀法（tóu tuó fǎ，苦行）』，使者不解法，故作是請。』如果有一位施主想要供養僧眾齋飯，就派人到寺院，邀請僧眾接受他們的供養。僧眾中有一位精通戒律的比丘，心想：『這個僧團中有很多奉行頭陀苦行的比丘，使者不瞭解戒律，所以才這樣邀請。』『解律比丘答言：『明日當知。』使者復來，故如前不解語請僧，知法比丘答言：『明日當知。』如是展轉乃至半月，若猶不解，知法比丘語言：『若檀越如是請僧者，但得沙彌不得大僧。』解律比丘回答說：『明天就知道了。』使者又來了，仍然像之前一樣不瞭解戒律，這樣邀請僧眾，精通戒律的比丘回答說：『明天就知道了。』像這樣反覆拖延了半個月，如果使者仍然不明白，精通戒律的比丘就說：『如果施主這樣邀請僧眾，只能請到沙彌，不能請到比丘。』『使者言：『諸大德亦受余家請，今者何以不受我請？』答言：『非不受請，猶汝不知法故，但言請僧，莫言與飯麨（chǎo，炒麵）魚肉等。但言請僧，比丘得受不犯。』使者說：『各位大德也接受其他家的邀請，為什麼現在不接受我的邀請呢？』比丘回答說：『不是不接受邀請，而是因為你不瞭解戒律，只要說邀請僧眾就可以了，不要說供養米飯、炒麵、魚肉等。只要說邀請僧眾，比丘就可以接受，不算犯戒。』『若如是教示，使者猶不解語，畏人譏嫌，語言：『汝但去。』眾僧明日入聚落乞食，往至所請檀越家受食不犯。別眾食戒廣說竟。此是制罪，從身心起。』如果這樣教導，使者仍然不明白，比丘害怕別人譏諷，就說：『你走吧。』第二天，僧眾進入村落乞食，到之前邀請他們的施主家接受供養，不算犯戒。關於別眾食戒的詳細解釋到此結束。這些是制定的罪過，從身和心產生。

『展轉食者，若比丘受請已，檀越未來，比丘畏日晚，恐檀越不來，便入聚落乞食。乞食還，見所請檀越來』關於輾轉食，如果比丘接受了邀請，但施主還沒有來，比丘害怕天色已晚，擔心施主不會來了，就進入村落乞食。乞食回來后，看到之前邀請他的施主來了。

【English Translation】 English version: 『One who begs for food and does not accept an invitation is therefore not guilty of an offense.』 If someone goes begging for food but does not accept an invitation, they are not considered to have violated a precept. 『If a novice is the fourth, inviting three monks and one novice is not an offense.』 If the number of people making an offering is four, inviting three monks and one novice is not an offense. 『If a bowl is the fourth, why is a bowl the fourth? Inviting three monks and one bowl to receive food is not an offense.』 If the offering bowls are four, why are the bowls considered four? Inviting three monks and one bowl to receive offerings is not an offense. 『If a sick person is the fourth, inviting three monks and one sick monk, making a total of four, is not an offense.』 If the number of sick people is four, inviting three monks and one sick monk, totaling four people, is not an offense. If four people are invited to dine together, and one of them is a monk who understands the precepts, he wants to dine with them but is afraid of committing an offense, so he devises a plan. When the donor comes to offer food, he turns his bowl upside down, indicating that he will not accept it. The donor asks, 『Why don't you accept it?』 He replies, 『Just give food to three people; I want to chant blessings for you.』 After the three monks have finished eating, he then accepts the food, and this is not considered an offense. If the donor is invited to offer rice, but when they arrive at the donor's house, the donor offers meat, this is considered an offense. If the donor is invited to offer rice, but when they arrive at the donor's house, the donor offers porridge, this is not considered an offense.

『If a donor (dàn yuè) wishes to offer a meal to the Sangha, they send someone to the monastery to invite the Sangha to receive our meal. Among the Sangha is a monk who understands the Vinaya (rules of monastic discipline), and he thinks to himself, 『There are many monks in this Sangha who practice dhūta (tóu tuó) practices (ascetic practices), and the messenger does not understand the Vinaya, so they make this invitation.』『The monk who understands the Vinaya replies, 『We will know tomorrow.』 The messenger comes again and, as before, invites the Sangha without understanding the proper way to speak. The monk who knows the Dharma replies, 『We will know tomorrow.』 This is delayed repeatedly for half a month. If the messenger still does not understand, the monk who knows the Dharma says, 『If the donor invites the Sangha in this way, only novices can be invited, not fully ordained monks.』『The messenger says, 『The venerable ones also accept invitations from other families, so why do you not accept my invitation now?』 The monk replies, 『It is not that we do not accept the invitation, but because you do not understand the Vinaya. Just say 『invite the Sangha,』 do not say 『offer rice, roasted flour (chǎo), fish, meat, etc.』 If you just say 『invite the Sangha,』 the monks can accept without committing an offense.』『If, after being instructed in this way, the messenger still does not understand and fears criticism, the monk says, 『You may leave.』 The next day, the Sangha enters the village to beg for food and goes to the house of the donor who invited them to receive food, and this is not an offense. The detailed explanation of the rule against separate group meals is now complete. These are the offenses that are established, arising from body and mind.』

『Regarding eating in turns, if a monk has accepted an invitation, but the donor has not yet arrived, the monk fears that it is getting late and that the donor will not come, so he enters the village to beg for food. Upon returning from begging, he sees the donor who invited him arriving.』

，比丘不食，請主問言：『大德何以不食？』比丘答言：『以受檀越請故不得食。』檀越語言：『但食。』若如是語者食不犯。若眾多檀越同一時請，如是食不犯。展轉食戒竟。此制罪，從身心起。歸婦賈客道路糧，若取一缽出，隨意自食若施人，若取二缽，一缽自食，一缽與比丘僧，若取三缽，一缽自食，二缽與比丘僧，不得與知識白衣若親里或自恣請檀越，亦不得取過三缽。」

法師曰：「余文句易可解。此是制罪，從身心起，不以不知故得脫。歸婦道路糧戒竟。五正食者，粳米飯、穄米飯、粟米飯、赤粳米飯、麥飯，此五種米作粥，初出釜畫成字不得食，若米合菜作粥亦如是。若少飯和多水食，以離威儀，應作殘食法。米雜肉及魚作粥肉，若現如芥子大，應作殘食法。肉爛與水無別，不須作殘食法。一切草根及樹木子作飯，不須作殘食法。乾飯者，若粟作乾飯，或粳米作、或麥作。乾飯者，日曝令燥，若以豆及樹木子作乾飯，不須作殘食法。麨者，粳米麨、粟米麨、麥麨，食竟應作殘食法。麨有二種：一者散麨，二者以糖蜜摶令相著麨。米不碎故，是米不須作殘食法。若麨穀米出食，不須作殘食法。若受五政食者，缽中手中有食，人行食，在申手內遮離威儀，應作殘食法。申手外遮不成遮，在申手內口中

{ "translations": [ "現代漢語譯本：", "『如果比丘沒有吃東西，請施主詢問說：「大德，您為什麼不吃東西？」比丘回答說：「因為接受了施主的邀請，所以不能吃。」施主說：「吃吧。」如果這樣說，那麼吃東西就不算犯戒。如果眾多施主同時邀請，這樣吃東西也不算犯戒。關於輪流接受供養的戒律結束。這條戒律是制罪，從身和心產生。', "關於回家探望妻子的旅費和路上的糧食：如果拿出一缽食物，可以隨意自己吃或者佈施給別人；如果拿出兩缽食物，一缽自己吃，一缽給比丘僧眾；如果拿出三缽食物，一缽自己吃，兩缽給比丘僧眾。但是，不可以給熟識的在家居士、親戚，或者接受隨意供養的施主，也不可以拿超過三缽的食物。』", "", "法師說：『其餘的文句很容易理解。這是制罪，從身和心產生，不能因為不知道就可以免罪。關於回家探望妻子的旅費和路上的糧食的戒律結束。五種正食是：粳米飯、穄米飯、粟米飯、赤粳米飯、麥飯。這五種米煮成粥，剛出鍋時畫上字就不能吃，如果米和菜一起煮成粥也是一樣。如果少飯和多水一起吃，因為不合威儀，應該按照殘食法處理。米和肉或魚一起煮成粥，如果肉的形狀像芥菜籽那麼大，就應該按照殘食法處理。如果肉煮爛了和水沒有區別，就不需要按照殘食法處理。一切草根和樹木的種子煮成飯，不需要按照殘食法處理。乾飯，如果是用粟米做成的乾飯，或者用粳米做成的，或者用麥子做成的。乾飯，就是曬乾的飯。如果用豆子和樹木的種子做成乾飯，不需要按照殘食法處理。米粉，有粳米粉、粟米粉、麥粉，吃完后應該按照殘食法處理。米粉有兩種：一種是散米粉，一種是用糖蜜混合在一起的米粉。因為米沒有碎，所以這種米不需要按照殘食法處理。如果米粉穀米已經拿出來吃了，不需要按照殘食法處理。如果接受了五種正食，缽里或者手裡有食物，有人來乞食，在伸出的手裡遮擋，因為不合威儀，應該按照殘食法處理。在伸出的手外面遮擋不算遮擋，在伸出的手裡，口中』" ], "english_translations": [ "English version:", "'If a Bhikkhu (monk) is not eating, the donor should ask: 'Venerable, why are you not eating?' The Bhikkhu replies: 'Because I have accepted the invitation of a donor, I cannot eat.' The donor says: 'Eat then.' If they say this, then eating is not an offense. If many donors invite at the same time, eating in this way is not an offense. The precept regarding taking turns to receive offerings is concluded. This is a restrictive offense, arising from body and mind.", "Regarding travel expenses and food for the journey home to visit one's wife: if one takes out one bowl of food, one may freely eat it oneself or give it to others; if one takes out two bowls of food, one bowl for oneself and one bowl for the Bhikkhu Sangha (monastic community); if one takes out three bowls of food, one bowl for oneself and two bowls for the Bhikkhu Sangha. However, one may not give it to acquaintances who are laypeople, relatives, or donors who offer at will, nor may one take more than three bowls of food.'", "", "The Dharma Master said: 'The remaining sentences are easy to understand. This is a restrictive offense, arising from body and mind; one cannot escape it by claiming ignorance. The precept regarding travel expenses and food for the journey home to visit one's wife is concluded. The five proper foods are: glutinous rice, millet rice, foxtail millet rice, red glutinous rice, and barley rice. If these five types of rice are cooked into porridge, and characters are drawn on it as soon as it comes out of the pot, it cannot be eaten; if rice is cooked into porridge with vegetables, it is the same. If a small amount of rice is eaten with a lot of water, because it is not in accordance with proper conduct, it should be treated according to the rules for leftover food. If rice is cooked into porridge with meat or fish, and the meat is visible, even as small as a mustard seed, it should be treated according to the rules for leftover food. If the meat is cooked until it is indistinguishable from the water, it does not need to be treated according to the rules for leftover food. If all grass roots and tree seeds are cooked into rice, it does not need to be treated according to the rules for leftover food. Dried rice, if it is dried rice made from foxtail millet, or made from glutinous rice, or made from barley. Dried rice is rice that has been dried in the sun. If dried rice is made from beans and tree seeds, it does not need to be treated according to the rules for leftover food. Roasted flour, there is glutinous rice flour, foxtail millet flour, and barley flour; after eating, it should be treated according to the rules for leftover food. There are two types of roasted flour: one is loose roasted flour, and the other is roasted flour that is mixed with sugar and honey to make it stick together. Because the rice is not broken, this rice does not need to be treated according to the rules for leftover food. If roasted flour or grain rice has been taken out to eat, it does not need to be treated according to the rules for leftover food. If one has accepted the five proper foods, and there is food in the bowl or in the hand, and someone comes to beg for food, blocking it with the outstretched hand is not in accordance with proper conduct, and should be treated according to the rules for leftover food. Blocking it outside the outstretched hand does not count as blocking, but in the outstretched hand, in the mouth'" ] }

嚥食盡遮不成遮，若口中有飯申手內遮成遮，若不凈肉一切不中食者遮不成遮。何以故？不凈不中啖。若啖不凈肉，申手內遮不成遮。若遮與他不成遮。何以故？未罷食想。若正食，遮與他不成遮。申手內者，去身二肘半內遮成遮，二肘半外遮不成遮。若持食來置地，一申手內不授與比丘，若遮不成遮。若凈人手捉食遮成遮。若與他比丘食謂與己，若遮不成遮。遮有二種：一者身遮，二者口遮。云何身遮？若手遮或搖頭，或以手覆缽口，遮者言罷不受。若以菜雜魚肉作羹，若言受菜羹，遮不成遮，若言受肉羹遮成遮。若正不正雜為粥，若說正名成遮，說不正名不成遮。行威儀者，唯除船車乘不犯。

「病人殘食者，或食殘或未食亦成。殘食戒廣說竟。此是制罪，從身口起。一切樹木及草不任為食，根莖花果得盡形受服。有樹草木舉體時食，有樹果心時食，餘者盡形受藥。有樹舉體盡形受藥。非時食戒廣說竟。若乞美食乳酪魚及肉，得波夜提，乞餘食突吉羅，除為病人乞不犯。乞美食戒竟。

「除水及楊枝者，若天人授食，或鬼神授食，畜生及飛鳥授食，皆成受。若頭戴食、若肩擔食，授與比丘，教比丘自取，不成受。若低身流落比丘手中成受。若擔長乃至二十尋，兩頭安食，凈人合擔授與比丘，受得一頭

【現代漢語翻譯】現代漢語譯本嚥下食物后才遮擋，是無法遮擋的。如果口中有飯，用手在嘴前遮擋，是可以遮擋的。如果是不乾淨的肉，一切都不應該食用，這種遮擋也是無效的。為什麼呢？因為不乾淨的東西不應該吃。如果吃了不乾淨的肉，用手在嘴前遮擋也是無效的。如果遮擋不讓別人吃，也是無效的。為什麼呢？因為還沒有生起**想。如果正在吃東西，遮擋不讓別人吃也是無效的。用手遮擋的範圍，以身體為中心，兩肘半的距離內遮擋有效，超過兩肘半的距離遮擋無效。如果拿著食物放在地上，在一伸手能夠到的範圍內，不交給比丘，這種遮擋是無效的。如果是俗人用手拿著食物，遮擋才有效。如果把給其他比丘的食物誤以為是給自己的，這種遮擋是無效的。遮擋有兩種：一種是身體的遮擋，一種是語言的遮擋。什麼是身體的遮擋呢？就是用手遮擋，或者搖頭，或者用手蓋住缽口，表示拒絕接受。如果用蔬菜和魚肉混合做成羹，如果說接受蔬菜羹，這種遮擋是無效的，如果說接受肉羹，這種遮擋才有效。如果好的和不好的東西混合做成粥，如果說是好的粥，這種遮擋有效，如果說是不好的粥，這種遮擋無效。行住坐臥有威儀的人，只有乘坐船和車的時候可以不拘泥於這些規定。『病人吃剩下的食物，無論是已經吃過的還是沒有吃過的，都可以食用。關於殘食戒的詳細解釋到此結束。這是制定的罪過，從身口意產生。一切樹木和草都不能作為食物，但是根、莖、花、果可以終身服用作為藥物。有些樹木和草可以整體作為食物，有些樹的果實可以作為食物，其餘的可以終身作為藥物。有些樹木可以整體終身作為藥物。關於非時食戒的詳細解釋到此結束。如果乞求美味的食物，如乳酪、魚和肉，會犯波夜提（Payattika，一種戒律），乞求其他食物會犯突吉羅（Dukkata，一種輕罪），除非是為病人乞求，否則不犯戒。關於乞求美食戒的解釋到此結束。『除了水和楊枝（用於清潔牙齒的樹枝）之外，如果是天人（Deva，天神）給予食物，或者鬼神（Yaksa，一種神）給予食物，畜生和飛鳥給予食物，都算是接受了。如果頭頂著食物、或者肩膀扛著食物，交給比丘，教比丘自己去拿，這不算接受。如果彎下身子讓食物掉落到比丘手中，就算接受。如果擔子的長度達到二十尋（古代長度單位），兩頭放著食物，由俗人一起抬著交給比丘，只能算接受了一頭。』

【English Translation】 English version Obstructing after swallowing food is ineffective. If there is food in the mouth, obstructing with the hand in front of the mouth is effective. If it is unclean meat, which should not be eaten at all, obstruction is ineffective. Why? Because unclean things should not be eaten. If unclean meat is eaten, obstructing with the hand in front of the mouth is ineffective. Obstructing others from eating is also ineffective. Why? Because the **thought has not yet arisen. If one is eating, obstructing others from eating is ineffective. The range of hand obstruction is effective within two and a half cubits from the body; beyond two and a half cubits, obstruction is ineffective. If food is placed on the ground, within one arm's reach, not handing it to a Bhikkhu (monk), this obstruction is ineffective. If a layperson holds the food, obstruction is effective. If food intended for another Bhikkhu is mistaken as one's own, this obstruction is ineffective. There are two types of obstruction: bodily obstruction and verbal obstruction. What is bodily obstruction? It is obstructing with the hand, or shaking the head, or covering the mouth of the bowl with the hand, indicating refusal. If vegetables, fish, and meat are mixed to make soup, saying 'I accept the vegetable soup' makes the obstruction ineffective; saying 'I accept the meat soup' makes the obstruction effective. If good and bad things are mixed to make porridge, saying it is good porridge makes the obstruction effective; saying it is bad porridge makes the obstruction ineffective. Those who conduct themselves with proper deportment are exempt from these rules only when traveling by boat or carriage. 『For a sick person, leftover food, whether eaten or uneaten, is acceptable. The detailed explanation of the rule against eating leftover food ends here. This is an ordained offense, arising from body, speech, and mind. All trees and grasses are not suitable as food, but roots, stems, flowers, and fruits may be taken as medicine for life. Some trees and grasses may be taken as food in their entirety, some trees' fruits may be taken as food, and the rest may be taken as medicine for life. Some trees may be taken as medicine in their entirety for life. The detailed explanation of the rule against eating at the wrong time ends here. If one begs for delicious food such as milk, cheese, fish, and meat, one commits a Payattika (an offense requiring confession), begging for other food incurs a Dukkata (a minor offense), unless begging for a sick person, in which case no offense is committed. The explanation of the rule against begging for delicious food ends here.』『Apart from water and toothpicks (twigs used for cleaning teeth), if a Deva (god) gives food, or a Yaksa (a type of spirit) gives food, or animals and birds give food, it is considered accepted. If food is carried on the head or shouldered and given to a Bhikkhu, instructing the Bhikkhu to take it himself, it is not considered accepted. If one bends down and lets the food fall into the Bhikkhu's hand, it is considered accepted. If a load is carried up to twenty fathoms (an ancient unit of length) long, with food placed at both ends, and laypersons carry it together to give to the Bhikkhu, only one end is considered accepted.』

，一頭亦成受。若乞食值風雨，塵土落缽中，比丘作念：『當爲沙彌乞食。』得食還，語沙彌言：『我今乞食，值風雨塵土落缽中，不成受。為汝乞食，今持與汝。』沙彌受已，語比丘言：『此是沙彌食，今施與大德。』如是施者得食不犯。若比丘手捉缽，食時眠睡，人持食置缽中，比丘不覺，不成受。若臨受食時睡，人持食著缽中，成受。何以故？作受食意故。若塵大，可除去食不犯，若塵細落不可除，應使人度。若二人並食，若行食，餘食迸落比丘缽中，成受。若食時，額頭汗流落缽中，應更受。若臂中汗流入手，不須受。搖擲從地轉來，落比丘手上，成受。若凈人在樹上，以繩系果授與比丘，不成受。若人長手，乃至十由旬，度食與比丘，成受。若比丘病，沙彌若凈人抱比丘行見果，比丘從凈人乞，凈人取果已，回手就身上，度與比丘，成受。若比丘患熱，捉果樹枝行，以為遮日，后見枝中有果莫動，教沙彌擿果，授與比丘，得受。若船或車載飲食，比丘篙船牽車動飯食，得食無罪。若眾多比丘共行，唯有一小沙彌，比丘各自擔糧，至食時各自分分，沙彌得分已，語比丘言：『今持沙彌分與大德易。』得易已，復持與第二上座易，得第二上座食已，復與第三上座易，如是展轉乃至眾多，如是食皆無罪。若沙彌不

【現代漢語翻譯】現代漢語譯本：一個食物也算作接受。如果乞食時遇到風雨，塵土落入缽中，比丘應當這樣想：『應當為沙彌乞食。』得到食物后回來，告訴沙彌說：『我今天乞食，遇到風雨塵土落入缽中，不能算作接受。我是為你乞食的，現在拿來給你。』沙彌接受后，告訴比丘說：『這是沙彌的食物，現在佈施給大德您。』這樣佈施的人得到食物不算犯戒。如果比丘手拿著缽，吃飯時睡著了，別人把食物放入缽中，比丘沒有察覺，不算接受。如果將要接受食物時睡著了，別人把食物放入缽中，算作接受。為什麼呢？因為有接受食物的意圖。如果塵土很大，可以除去，吃食物不算犯戒；如果塵土細小無法除去，應當讓人過濾。如果兩個人一起吃飯，或者在分發食物時，剩餘的食物濺落到比丘的缽中，算作接受。如果吃飯時，額頭上的汗水滴落到缽中，應當重新接受食物。如果手臂中的汗水流到手上，不需要重新接受食物。搖晃拋擲，從地上滾來，落在比丘手上，算作接受。如果凈人在樹上，用繩子繫著果實遞給比丘，不算接受。如果人的手臂很長，甚至有十由旬（yojana，古印度長度單位），遞食物給比丘，算作接受。如果比丘生病，沙彌或者凈人抱著比丘行走，看見果實，比丘向凈人乞討，凈人取下果實后，收回手靠近自己身體，遞給比丘，算作接受。如果比丘感到炎熱，拿著果樹的樹枝行走，用來遮擋陽光，後來看到樹枝上有果實不要動，教沙彌摘取果實，遞給比丘，可以接受。如果船或者車上載著飲食，比丘用篙撐船或者拉車移動飯食，得到食物沒有罪過。如果眾多比丘一起行走，只有一個小沙彌，比丘各自攜帶糧食，到吃飯時各自進行分發，沙彌分到食物后，告訴比丘說：『現在用沙彌的食物和大德您交換。』交換得到后，又拿著去和第二位上座交換，得到第二位上座的食物后，又和第三位上座交換，這樣輾轉乃至眾多，這樣的食物都沒有罪過。如果沙彌不現代漢語譯本：肯與比丘易，比丘應語沙彌言：『汝但與我，我當與汝好食。』如是得食無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以與狗，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑壁上，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑草上，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑田中，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑樹上，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑水中，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑火中，無罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑廁上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑僧坊墻壁上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑佛圖精舍墻壁上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑塔寺墻壁上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑經行地上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑掃地處，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑大小便處，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑眾人臥具上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑佛法僧物上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑病人瘡上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑生草上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑糞上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑土上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑石上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑沙上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑灰上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑糠上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑皮上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑革上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑骨上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑發上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑爪上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑齒上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑涕上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑唾上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑膿上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑血上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑蟲上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑不凈物上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑凈物上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑有情物上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑無情物上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑高處，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑下處，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑四方，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑虛空，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑日月星辰上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸天宮殿上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩身上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩塔寺上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩經行地上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩掃地處，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩大小便處，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩臥具上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩法物上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩聖體上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩舍利上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩畫像上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩名號上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩功德上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩智慧上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩神通上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩願力上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩行持上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩證悟上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩教法上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩僧團上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩戒律上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩禪定上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩解脫上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩涅槃上，有罪。若比丘食已，洗缽水中有飯，不凈棄地，還以洗缽水洗手，以灑諸佛菩薩一切功德上，有罪。

【English Translation】 English version: Even a single morsel is considered accepted. If, while begging for food, there is wind and rain, and dust falls into the bowl, the Bhikkhu (Buddhist monk) should think: 'I should beg for food for the Samanera (novice monk).' Having obtained food and returned, he tells the Samanera: 'Today, while I was begging for food, there was wind and rain, and dust fell into the bowl, so it cannot be considered accepted. I begged for food for you, and now I bring it to you.' After the Samanera accepts it, he tells the Bhikkhu: 'This is the Samanera's food, and now I donate it to you, Venerable.' In this way, the person who donates obtains the food without committing an offense. If a Bhikkhu is holding the bowl and falls asleep while eating, and someone puts food into the bowl without the Bhikkhu noticing, it is not considered accepted. If he falls asleep just as he is about to receive food, and someone puts food into the bowl, it is considered accepted. Why? Because he had the intention to receive food. If the dust is large, it can be removed, and eating the food is not an offense. If the dust is fine and cannot be removed, someone should filter it. If two people are eating together, or if food is being distributed, and leftover food splashes into the Bhikkhu's bowl, it is considered accepted. If, while eating, sweat from the forehead drips into the bowl, he should receive food again. If sweat from the arm flows into the hand, he does not need to receive food again. If something is shaken or thrown and rolls from the ground onto the Bhikkhu's hand, it is considered accepted. If a layperson is in a tree and uses a rope to tie a fruit and hand it to the Bhikkhu, it is not considered accepted. If a person has a long arm, even ten yojanas (yojana, an ancient Indian unit of distance), and hands food to the Bhikkhu, it is considered accepted. If a Bhikkhu is sick, and a Samanera or layperson is carrying the Bhikkhu and sees fruit, and the Bhikkhu asks the layperson for it, and the layperson takes the fruit and brings his hand back close to his body, and then hands it to the Bhikkhu, it is considered accepted. If a Bhikkhu is suffering from heat and is holding a branch of a fruit tree while walking to provide shade, and later sees fruit on the branch, he should not move it, but should instruct the Samanera to pluck the fruit and hand it to the Bhikkhu, and it can be accepted. If a boat or cart is carrying food and drink, and the Bhikkhu uses a pole to move the boat or pulls the cart to move the food, obtaining the food is not a sin. If many Bhikkhus are walking together, and there is only one small Samanera, and the Bhikkhus each carry their own provisions, and at mealtime they each distribute their portions, and after the Samanera receives his portion, he tells the Bhikkhu: 'Now I will exchange the Samanera's food with you, Venerable.' After the exchange, he takes it and exchanges it with the second senior monk, and after obtaining the second senior monk's food, he exchanges it with the third senior monk, and so on, repeatedly, even with many. Such food is all without sin. If the Samanera does not English version: agree to exchange with the Bhikkhu, the Bhikkhu should tell the Samanera: 'Just give it to me, and I will give you good food.' Obtaining food in this way is without sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and gives it to a dog, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the wall, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the grass, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it in the field, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the tree, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it in the water, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it in the fire, there is no sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the toilet, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the walls of the Sangha (monastic community) building, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the walls of the Buddha's stupa (reliquary mound) or monastery, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the walls of the pagoda or temple, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the walking path, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the swept area, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the place for urination and defecation, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the bedding of the assembly, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the property of the Buddha, Dharma (teachings), and Sangha, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the wound of a sick person, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the living grass, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the dung, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the soil, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the stone, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the sand, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the ash, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the chaff, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the skin, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the leather, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the bone, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the hair, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the nails, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the teeth, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the mucus, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the saliva, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the pus, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the blood, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the insects, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the impure things, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the pure things, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the sentient beings, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the non-sentient beings, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the high place, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the low place, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it in the four directions, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it in the empty space, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the sun, moon, and stars, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the palaces of the devas (gods), there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the bodies of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the stupas and temples of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the walking paths of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the swept areas of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the places for urination and defecation of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the bedding of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the Dharma objects of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the sacred bodies of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the relics of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the images of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the names of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the merits of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the wisdom of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the supernatural powers of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the vows of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the practices of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the enlightenment of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the teachings of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the Sangha of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the precepts of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the meditation of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the liberation of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on the Nirvana of all the Buddhas and Bodhisattvas, there is sin. If a Bhikkhu has finished eating, and there is rice in the water used to wash the bowl, and he disposes of it uncleanly on the ground, and then uses the same water to wash his hands and sprinkles it on all the merits of all the Buddhas and Bodhisattvas, there is sin.

解法，比丘自持食分與沙彌易，第一上座得易已。第二上座復與沙彌易，第二上座得易已。第三上座復求易，如是展轉眾多，皆得換易食不犯。

「共宿惡觸，若比丘擔米行，沙彌小不能作食，比丘得自作，唯除不得然火。教沙彌然火，食熟已分，如前展轉與沙彌換易食不犯。自作食，若食沸涌出，比丘不得用氣吹、持物攪，皆犯突吉羅罪。若食吐，未出咽喉還咽不犯。若出咽喉入口還咽，犯波夜提。若受生薑後生芽，不失受。若火凈以後生芽，生芽處應更凈，非生芽得食無罪。先受鹽，鹽變成水，不失受。若急病因緣，大小便及灰土，得自取服。若無灰，得破樹然火作灰。云何病？得毒若蛇嚙。」

法師曰：「余文句易可解。此是制罪，從身口起。此二食家中坐戒，二不定法已解。與女人獨露處坐者，若二人共坐床語，彼此相解，申手內以還，得波夜提。言語不相解，申手內以還，犯突吉羅罪。釋摩男者，是佛叔之子，大佛一月日，得斯陀含道也。若檀越施藥，應作藥用，不得作食用。與油乞酥，犯突吉羅。像軍者，像上有四人，下有八人，是名象軍。馬軍者，一人在馬上，二人在下，是名馬軍。車軍者，四人逐車，是名車軍。步軍者，四人相逐，是名步軍。若酒煮食煮藥故，有酒香味，犯突吉羅，無

【現代漢語翻譯】現代漢語譯本：解決辦法是，比丘自己拿著食物份額與沙彌交換，第一位上座比丘成功交換后，第二位上座比丘又與沙彌交換，第二位上座比丘也成功交換。第三位上座比丘也請求交換，像這樣輾轉相求，很多人都得以交換食物，這樣不犯戒。

『共同住宿時發生不正當的觸碰，如果比丘挑著米行走，沙彌年紀小不能做飯，比丘可以自己做飯，只是不能點火。可以教沙彌點火，飯煮熟後分好，像前面那樣輾轉與沙彌交換食物，這樣不犯戒。自己做飯時，如果食物沸騰溢出，比丘不能用氣吹，也不能用東西攪拌，否則都犯突吉羅罪（輕罪）。如果食物吐出來，還沒出咽喉就嚥回去，不犯戒。如果出了咽喉又回到口中再嚥下去，犯波逸提罪（重罪）。如果接受的生薑後來生了芽，不算失去接受。如果是經過火凈（處理）后才生芽，生芽的地方應該重新進行火凈，沒有生芽的地方可以食用，沒有罪過。先接受了鹽，鹽變成了水，不算失去接受。如果因為緊急疾病的原因，大小便以及灰土，可以自己取用服用。如果沒有灰，可以劈開樹木點火做灰。』什麼是病？得了毒或者被蛇咬傷。』

法師說：『其餘的文句很容易理解。這是關於制定罪行的，從身口行為產生。這兩個關於在家中坐臥的戒律，以及二不定法，都已經解釋過了。與女人在隱蔽的地方單獨坐著，如果兩個人一起坐在床上說話，彼此理解對方的意思，伸手觸控對方的身體，犯波逸提罪。如果言語不相通，伸手觸控對方的身體，犯突吉羅罪。釋摩男（釋迦族人）是佛陀叔父的兒子，在大佛（佛陀）涅槃一個月后，證得了斯陀含果位。如果檀越（施主）佈施藥物，應該作為藥物使用，不能作為食物食用。用油去乞討酥油，犯突吉羅罪。像軍是指，像的上面有四個人，像的下面有八個人，這叫做象軍。馬軍是指，一個人在馬上，兩個人（步兵）在馬下，這叫做馬軍。車軍是指，四個人跟隨在戰車後面，這叫做車軍。步軍是指，四個人互相跟隨，這叫做步軍。如果用酒煮食物或者煮藥，還有酒的味道，犯突吉羅罪，如果沒有酒的味道，不犯戒。』

【English Translation】 English version: The solution is that a Bhikkhu (monk) exchanges his own food portion with a Samanera (novice monk). After the first senior monk successfully exchanges, the second senior monk exchanges with the Samanera again, and the second senior monk also successfully exchanges. The third senior monk also requests to exchange. In this way, many people are able to exchange food, and they do not violate the precepts.

'Regarding improper touching during cohabitation, if a Bhikkhu is carrying rice and the Samanera is too young to cook, the Bhikkhu can cook himself, except he is not allowed to light the fire. He can teach the Samanera to light the fire. After the food is cooked, it is divided, and the food is exchanged with the Samanera as before, and this does not violate the precepts. When cooking food himself, if the food boils over, the Bhikkhu is not allowed to blow on it or stir it with anything, otherwise he commits a Dukkhata (minor offense). If food is vomited up but swallowed back before leaving the throat, there is no offense. If it leaves the throat and returns to the mouth and is swallowed again, a Pacittiya (serious offense) is committed. If the received ginger later sprouts, the acceptance is not lost. If it sprouts after being purified by fire, the sprouting area should be purified by fire again. The area without sprouts can be eaten without offense. If salt is received first and the salt turns into water, the acceptance is not lost. If due to urgent illness, feces, urine, and ashes can be taken and consumed. If there are no ashes, wood can be split to make a fire and create ashes.' What is considered an illness? Being poisoned or bitten by a snake.'

The Dharma Master said: 'The remaining sentences are easy to understand. This is about establishing offenses that arise from actions of body and speech. These two precepts regarding sitting and lying down in a house, and the two uncertain rules, have already been explained. Sitting alone with a woman in a secluded place, if two people sit together on a bed and understand each other's meaning, and reach out to touch each other's body, a Pacittiya offense is committed. If the language is not understood, reaching out to touch each other's body, a Dukkhata offense is committed. Sh釋摩男 (a member of the Shakya clan) was the son of the Buddha's uncle. One month after the Great Buddha (Buddha) entered Nirvana, he attained the state of Sakadagami (once-returner). If a Dana (donor) donates medicine, it should be used as medicine and not as food. Begging for ghee with oil is a Dukkhata offense. An elephant army refers to four people on top of an elephant and eight people below the elephant. This is called an elephant army. A horse army refers to one person on a horse and two people (infantry) below the horse. This is called a horse army. A chariot army refers to four people following behind a chariot. This is called a chariot army. An infantry army refers to four people following each other. This is called an infantry army. If food or medicine is cooked with wine and still has the taste of wine, a Dukkhata offense is committed. If there is no taste of wine, there is no offense.'

酒香味得食。水深沒腳背水中戲，得波夜提。若搖船弄水得突吉羅。青色者，或銅青或藍青，或木蘭色。木蘭色者，泥點也。以此三種色點凈，下如麻子大，若不點凈得波夜提。若比丘知水有蟲飲用，隨息咽咽波夜提罪。知水有蟲，以火熱湯澆亦如是。蟲水戒說竟。

「若比丘知他比丘粗罪已覆藏，第二比丘復覆藏，如是百千人共覆藏，皆犯波夜提。此是性罪，因身心起。覆藏他罪戒竟。若年不滿二十，欲受具足戒，聽數胎月閏月數，十四日布薩，足滿二十得受戒。與賊眾議共道行者，此是制罪。與比丘尼議共道行者，此是制罪。律中已說。阿栗挓邪見者，摩著細滑，不遮天道，不遮解脫道。阿栗咤所以生此邪見者，言須陀洹、斯陀含有婦兒亦不障道，牽此自比，言摩著細滑不能障道。若言細滑能障道者，一切氈褥及隱囊亦細滑，那獨言女人細滑能障道耶？阿栗咤邪見戒廣說竟。

「若學比尼者，有五德、有六德、有七德、有八德、有九德、有十德、有十一德。何謂為五德？一者身自護戒，二者能斷他疑，三者入眾無畏，四者能伏怨家，五者令正法久住。云何身自護戒？持戒清凈無有缺漏，是名護戒。律師以六法不得罪，一者不無趣，二者無知，三者不狐疑，四者不凈言凈，五者凈言不凈，六者不迷惛。

云何不無趣？知而故作，是名無趣。如律本中說，知而故作得罪，以知而覆藏，往不應行處，是名無趣。云何無知？此人不知戒相，欲作而作，是名無知得罪。云何狐疑得罪？欲作心生狐疑而作，是名狐疑得罪。云何不凈言凈？是熊肉不凈，言是豬肉而啖，是名不凈言凈。虎肉言是鹿肉，非時食言是時食，是名不凈言凈。云何凈言不凈？實是鹿肉，作虎肉想啖，如是乃至時言非時而食，是名凈言不凈。云何迷惛？與未受具足戒人，過二宿不知，是名迷惛得罪。有迷惛不知時與非時，離衣宿亦復不知，是名迷惛。

「云何能斷他疑？有比丘犯罪，狐疑不能決判，若來咨問，依律為判，是名能斷他疑。云何入眾無畏？以知律故，隨事能作，是名入眾無畏。云何能伏怨家？如離車子起十非法，能依律除滅，是名能伏怨家。云何令正法久住？一者身自隨法，二者能令他得法，因得法故正心持律，因持律故得入禪定，因禪定故而得道果，是名令正法久住。如律本中說，佛語阿難：『若我滅度后，毗尼即是汝大師也。』是名令正法久住。下至五比丘解律，在世能令正法久住，若中天竺佛法滅，若邊地有五人受戒，滿十人往中天竺，得與人具足戒，是名令正法久住。如是乃至二十人得出罪，是名令正法久住。因律師故，令正法

【現代漢語翻譯】現代漢語譯本什麼是不無趣？明知故犯，這叫做『無趣』。就像律本中說，明知故犯會獲罪，因為明知而隱瞞，前往不應該去的地方，這叫做『無趣』。什麼是無知？這個人不瞭解戒律的條相，想做就做，這叫做『無知』而獲罪。什麼是狐疑獲罪？想做某事，心中產生懷疑卻仍然去做，這叫做『狐疑』而獲罪。什麼是不凈說成凈？比如熊肉是不清凈的，卻說是豬肉而吃，這叫做『不凈說成凈』。把虎肉說成是鹿肉，非吃飯的時間說成是吃飯的時間，這叫做『不凈說成凈』。什麼是凈說成不凈？明明是鹿肉，卻想像成虎肉來吃，像這樣乃至把吃飯的時間說成不是吃飯的時間而吃，這叫做『凈說成不凈』。什麼是迷惛（Mihun，昏昧）？和沒有受過具足戒的人一起過夜超過兩晚都不知道，這叫做『迷惛』而獲罪。有因為迷惛而不知道什麼是吃飯的時間，什麼不是吃飯的時間，離開袈裟過夜也不知道，這叫做『迷惛』。

『怎樣才能斷除他人的疑惑？』有比丘（Bikshu，佛教出家人）犯了戒，心中疑惑不能決斷，如果來請教，依照戒律為他判斷，這叫做『能斷除他人的疑惑』。『怎樣才能進入僧團而無所畏懼？』因爲了解戒律，所以能夠根據情況處理事務，這叫做『進入僧團而無所畏懼』。『怎樣才能降伏怨敵？』比如離車子（Licchavi，古印度部族名）產生了十種非法行為，能夠依照戒律去除消滅，這叫做『能夠降伏怨敵』。『怎樣才能使正法長久住世？』一是自身能夠遵循佛法，二是能夠使他人獲得佛法，因為獲得佛法的緣故而端正心思持守戒律，因為持守戒律的緣故而能夠進入禪定，因為禪定的緣故而能夠證得道果，這叫做『使正法長久住世』。就像律本中說，佛陀（Buddha）告訴阿難（Ananda，佛陀的十大弟子之一）：『我滅度之後，戒律就是你們的老師。』這叫做『使正法長久住世』。哪怕只有五個比丘瞭解戒律，在世間也能使正法長久住世，如果中天竺（Madhya-desa，古印度中部地區）的佛法滅亡了，如果在邊遠地區有五個人受戒，滿十個人前往中天竺，就可以給人授具足戒，這叫做『使正法長久住世』。像這樣乃至二十個人可以進行懺悔，這叫做『使正法長久住世』。因為有律師（Vinayadhara，精通戒律的僧人）的緣故，才能使正法

【English Translation】 English version What is 'not without offense'? Knowing and deliberately doing something wrong is called 'without offense'. As it says in the Vinaya (rules of conduct) texts, knowingly committing an offense results in guilt because one knows and conceals it, going to places one should not go, this is called 'without offense'. What is ignorance? This person does not understand the aspects of the precepts, and acts as they wish, this is called 'ignorance' and incurs guilt. What is committing an offense through doubt? Wanting to do something, doubt arises in the mind, yet one proceeds, this is called committing an offense through 'doubt'. What is declaring the impure as pure? For example, bear meat is impure, but one says it is pork and eats it, this is called 'declaring the impure as pure'. Saying tiger meat is deer meat, or eating at the wrong time and saying it is the right time, this is called 'declaring the impure as pure'. What is declaring the pure as impure? Actually eating deer meat, but imagining it to be tiger meat, and so on, even saying it is not the right time to eat when it is, this is called 'declaring the pure as impure'. What is confusion (Mihun)? Staying with someone who has not received full ordination for more than two nights without realizing it, this is called 'confusion' and incurs guilt. Being confused and not knowing what is the right time to eat and what is not, or not knowing when one has slept away from one's robes, this is also called 'confusion'.

'How can one dispel the doubts of others?' If a Bhikshu (Buddhist monk) commits an offense and is doubtful and unable to decide, if they come to inquire, judging according to the Vinaya, this is called 'being able to dispel the doubts of others'. 'How can one enter the Sangha (monastic community) without fear?' Because one understands the Vinaya, one can act according to the circumstances, this is called 'entering the Sangha without fear'. 'How can one subdue enemies?' For example, if the Licchavis (an ancient Indian tribe) generate ten unlawful acts, being able to remove and eliminate them according to the Vinaya, this is called 'being able to subdue enemies'. 'How can one make the True Dharma (Buddha's teachings) long abide?' First, one personally follows the Dharma, and second, one can enable others to attain the Dharma, because of attaining the Dharma, one rectifies their mind and upholds the precepts, because of upholding the precepts, one can enter into Dhyana (meditative state), and because of Dhyana, one can attain the fruit of the Path, this is called 'making the True Dharma long abide'. As it says in the Vinaya texts, the Buddha told Ananda (one of the ten great disciples of the Buddha): 'After my Parinirvana (death), the Vinaya will be your teacher.' This is called 'making the True Dharma long abide'. Even if there are only five Bhikshus who understand the Vinaya, they can make the True Dharma long abide in the world. If the Buddha Dharma in Madhya-desa (ancient central India) is extinguished, if there are five people ordained in a remote area, and ten people go to Madhya-desa, they can give full ordination to others, this is called 'making the True Dharma long abide'. In this way, even twenty people can confess their offenses, this is called 'making the True Dharma long abide'. Because of the Vinayadhara (a monk who is well-versed in the Vinaya), the True Dharma can

久住，是名持律五德。

「云何持律六德？一者守領波羅提木叉，二者知布薩，三者知自恣，四者知授人具足戒法，五者受人依止，六者得畜沙彌。是名六德。云何守領波羅提木叉？知十四日布薩、十五日布薩、和合布薩、僧布薩、眾布薩、一人布薩、說波羅提木叉布薩、凈布薩、敕布薩，是名九布薩，此是律師所知。有九自恣：一者十四日，二者十五日自恣，三者和合自恣，四者僧自恣，五者眾自恣，六者一人自恣，七者三語自恣，八者二語自恣，九者等歲自恣，此是律師所知。眾僧有四法：一者白僧，二者白羯磨，三者白二羯磨，四者白四羯磨，此四法是律師所知，非修多羅師、阿毗曇師所知。若不解律，但知修多羅、阿毗曇，不得度沙彌受人依止。

「有五德六德僧，成律師十一德。以律師持律故，佛法住世五千歲，是故多諸比丘，就優波離學律。云何學律？讀誦解義是名學律。雜碎者，從二不定乃至眾學，是名雜碎。若向大比丘毀呰戒，得波夜提，向未受具戒毀呰戒，得突吉羅罪，余文句易可解，不須廣說。毀呰戒竟。此是性罪，從身口起。打者，六群比丘恒驅使十七群比丘，以不從語故便打之，若瞋心打乃至死，得波夜提罪。瞋心打者，乃至頭破手腳折，波夜提罪，若打未受具戒下至畜生，得

【現代漢語翻譯】現代漢語譯本：久住寺院，這被稱為持律的五種功德。

『什麼是持律的六種功德？一是守護並領會波羅提木叉（Pratimoksha，戒經），二是知道布薩（Posadha，齋戒）的儀軌，三是知道自恣（Pravarana，解夏）的儀軌，四是知道如何授予他人具足戒法，五是接受他人依止，六是能夠畜養沙彌（Sramanera，小沙彌）。這被稱為六種功德。什麼是守護並領會波羅提木叉？知道十四日的布薩、十五日的布薩、和合布薩、僧布薩、眾布薩、一人布薩、宣說波羅提木叉的布薩、清凈布薩、敕令布薩，這被稱為九種布薩，這些是律師（Vinayadhara，持律者）所應知道的。有九種自恣：一是十四日自恣，二是十五日自恣，三是和合自恣，四是僧自恣，五是眾自恣，六是一人自恣，七是三語自恣，八是二語自恣，九是等歲自恣，這些是律師所應知道的。眾僧有四種羯磨法：一是白僧（宣佈），二是白羯磨（單白羯磨），三是白二羯磨（一白二羯磨），四是白四羯磨（一白三羯磨），這四種羯磨法是律師所應知道的，不是修多羅師（Sutradhara，經師）、阿毗曇師（Abhidharmadhara，論師）所能知道的。如果不瞭解戒律，只知道修多羅（Sutra，經）、阿毗曇（Abhidharma，論），就不能為沙彌剃度，也不能接受他人依止。

『有五德、六德的僧人，成就律師的十一種功德。因為律師堅持戒律的緣故，佛法才能住世五千年，所以很多比丘（Bhiksu，出家男眾）去優波離（Upali，佛陀十大弟子之一，持戒第一）那裡學習戒律。如何學習戒律？讀誦並理解其中的含義，這被稱為學習戒律。雜碎戒是指從二不定法乃至眾學法，這被稱為雜碎戒。如果向大比丘（年長比丘）詆譭戒律，會犯波夜提（Prayascittika，單墮罪），如果向未受具戒的人詆譭戒律，會犯突吉羅（Duskrita，惡作罪），其餘的文句容易理解，不需要過多解釋。詆譭戒律完畢。這些是性罪，從身口意而起。』打人這件事是，六群比丘（惡比丘的代表）經常驅使十七群比丘，因為他們不聽從自己的話就打他們，如果因為嗔恨心打人甚至致死，會犯波夜提罪。因為嗔恨心打人，甚至導致頭破血流、手腳折斷，會犯波夜提罪，如果打未受具戒的人，乃至畜生，會犯...

【English Translation】 English version: To dwell long in the monastery, this is called the five virtues of upholding the Vinaya (discipline).

『What are the six virtues of upholding the Vinaya? First, to guard and understand the Pratimoksha (code of monastic rules), second, to know the procedures of Posadha (observance day), third, to know the procedures of Pravarana (invitation), fourth, to know how to bestow the full ordination, fifth, to accept people's reliance, sixth, to be able to keep a Sramanera (novice monk). This is called the six virtues. What is guarding and understanding the Pratimoksha? Knowing the Posadha on the fourteenth day, the Posadha on the fifteenth day, the harmonious Posadha, the Sangha Posadha, the assembly Posadha, the individual Posadha, the Posadha of reciting the Pratimoksha, the pure Posadha, the commanded Posadha, these are called the nine Posadhas, which are what a Vinayadhara (Vinaya master) should know. There are nine Pravaranas: first, the Pravarana on the fourteenth day, second, the Pravarana on the fifteenth day, third, the harmonious Pravarana, fourth, the Sangha Pravarana, fifth, the assembly Pravarana, sixth, the individual Pravarana, seventh, the three-utterance Pravarana, eighth, the two-utterance Pravarana, ninth, the equal-age Pravarana, these are what a Vinayadhara should know. The Sangha has four karmas: first, the announcement (Bai Seng), second, the single announcement Karma (Bai Karma), third, the announcement-second Karma (Bai Er Karma), fourth, the announcement-fourth Karma (Bai Si Karma), these four karmas are what a Vinayadhara should know, not what a Sutradhara (Sutra master) or Abhidharmadhara (Abhidharma master) can know. If one does not understand the Vinaya, but only knows the Sutras and Abhidharma, one cannot ordain a Sramanera or accept people's reliance.』

『A Sangha with five virtues and six virtues achieves the eleven virtues of a Vinayadhara. Because the Vinayadhara upholds the Vinaya, the Buddha-dharma can abide in the world for five thousand years, therefore many Bhiksus (monks) go to Upali (one of the Buddha's ten great disciples, foremost in discipline) to learn the Vinaya. How to learn the Vinaya? To read and recite and understand its meaning, this is called learning the Vinaya. Minor offenses refer to those from the two uncertain rules up to the rules of training, these are called minor offenses. If one slanders the precepts to a senior Bhiksu, one commits a Prayascittika (expiation offense), if one slanders the precepts to one who has not received full ordination, one commits a Duskrita (wrongdoing offense), the remaining sentences are easy to understand, no need to explain further. Slandering the precepts is finished. These are the fundamental offenses, arising from body, speech, and mind.』 The matter of hitting people is that the group of six Bhiksus often drive the group of seventeen Bhiksus, and because they do not obey their words, they hit them. If one hits someone out of anger, even to death, one commits a Prayascittika offense. Hitting someone out of anger, even causing a broken head and fractured limbs, one commits a Prayascittika offense. If one hits someone who has not received full ordination, even an animal, one commits...

突吉羅，若欲心打女人，得僧殘。若虎狼師子乃至梵行難，以手打求脫不犯。手搏者，手不著身手搏也。手搏戒竟。屏處聽者，或壁障或蔭處往去，步步得突吉羅罪，往至聞處得波夜提罪，為欲自改往聽不犯。此是性罪。

「若比丘與欲竟後悔戒，無解。(七十六)若僧斷事未竟默起去戒，無解。若比丘先歡喜聽，后如是說，諸比丘隨親友回僧物與戒，無解。佛語阿難：『入王宮有十過失。何謂為十？一者若王與夫人共坐一處，夫人見比丘而笑，比丘見夫人亦笑，王見已生疑，是比丘當與夫人共通，是名第一過失。』佛語阿難：『入王宮復有過失，若王與宮中婇女共交會而忘，後生兒，王言：「我不近此婇女，云何有兒？當是比丘所為。」是第二過失。』佛語阿難：『復有過失，若宮中失寶物，求覓不得。王言：「更無餘人，當是比丘取。」是名第三過失。』佛語阿難：『復有過失，若王宮中私語已，聲徹于外，王念言：「當是比丘傳出于外。」是名第四過失。』佛語阿難：『復有過失，若王退大為小、遷小為大。「無人得入王宮，當是比丘教王所為。」是名第五過失。』佛語阿難：『入王宮復有過失，若王退長者位遣兒代，諸人譏嫌：「當是比丘出入王宮，教王所為。」是名第七過失。』佛語阿難：『比丘入

【現代漢語翻譯】現代漢語譯本突吉羅（Dukkata，一種輕罪），如果想要以嗔心打女人，犯僧殘（Sanghadisesa，僅次於波羅夷的重罪）。如果遇到虎狼獅子乃至梵行之難（Brahmacariya，清凈行），用手擊打以求脫身，則不犯戒。所謂『手搏者』，是指手不接觸身體的搏鬥。手搏戒條結束。在隱蔽處聽戒，如果是在墻壁或陰暗處來回走動，每走一步都犯突吉羅罪；走到能聽見的地方，犯波夜提（Pacittiya，一種輕罪）罪。如果是爲了自我改進而去聽戒，則不犯戒。這是性罪。『如果比丘在行淫後後悔受戒，則無法得解脫。（七十六）如果僧團斷事未結束就默然離去，則無法得解脫。如果比丘先前歡喜聽聞，後來卻說：『諸比丘隨順親友，將僧團的財物送給他們』，則無法得解脫。』佛陀告訴阿難：『進入王宮有十種過失。什麼是十種呢？一是如果國王與夫人同坐一處，夫人看見比丘而微笑，比丘看見夫人也微笑，國王看見後會生疑，認為這個比丘與夫人有私情，這是第一種過失。』佛陀告訴阿難：『進入王宮還有過失，如果國王與宮中的婇女交合后忘記了，後來生了孩子，國王會說：「我沒有親近過這個婇女，怎麼會有孩子？一定是比丘所為。」這是第二種過失。』佛陀告訴阿難：『還有過失，如果王宮中丟失了寶物，尋找不到。國王會說：「沒有其他人，一定是比丘拿走了。」這是第三種過失。』佛陀告訴阿難：『還有過失，如果王宮中私下說的話，聲音傳到外面，國王會想：「一定是比丘傳到外面的。」這是第四種過失。』佛陀告訴阿難：『還有過失，如果國王將大的職位降為小的，將小的職位升爲大的。「沒有人能進入王宮，一定是比丘教唆國王這樣做的。」這是第五種過失。』佛陀告訴阿難：『進入王宮還有過失，如果國王罷免年長者的職位，讓兒子代替，眾人會譏諷：「一定是比丘出入王宮，教唆國王這樣做的。」這是第七種過失。』佛陀告訴阿難：『比丘進入

【English Translation】 English version Dukkata (a minor offense), if one intends to strike a woman with anger, it constitutes a Sanghadisesa (a serious offense second only to Parajika). If faced with danger from tigers, wolves, lions, or difficulties in maintaining Brahmacariya (pure conduct), striking with the hand to escape is not an offense. 'Hand combat' refers to fighting where the hand does not touch the body. The precept regarding hand combat is concluded. Regarding listening to the precepts in a secluded place, if one walks back and forth near a wall or in a shaded area, each step incurs a Dukkata offense; reaching a place where one can hear incurs a Pacittiya (a minor offense) offense. If one goes to listen to the precepts for self-improvement, it is not an offense. This is a fundamental offense. 'If a Bhikkhu regrets taking the precepts after engaging in sexual intercourse, there is no release. (76) If the Sangha leaves silently before finishing a matter, there is no release. If a Bhikkhu initially listens with joy, but later says, 'The Bhikkhus follow their relatives and give away the Sangha's property,' there is no release.' The Buddha told Ananda (Buddha's attendant): 'Entering the royal palace has ten faults. What are the ten? First, if the king and his consort are sitting together, and the consort sees the Bhikkhu and smiles, and the Bhikkhu sees the consort and also smiles, the king will become suspicious, thinking that the Bhikkhu is having an affair with his consort; this is the first fault.' The Buddha told Ananda: 'Entering the royal palace also has faults. If the king forgets after having intercourse with a palace maid, and later a child is born, the king will say, "I have not been intimate with this maid, how can there be a child? It must be the Bhikkhu's doing." This is the second fault.' The Buddha told Ananda: 'There is also a fault. If a treasure is lost in the royal palace and cannot be found, the king will say, "There is no one else, it must be the Bhikkhu who took it." This is the third fault.' The Buddha told Ananda: 'There is also a fault. If private words spoken in the royal palace are heard outside, the king will think, "It must be the Bhikkhu who spread them outside." This is the fourth fault.' The Buddha told Ananda: 'There is also a fault. If the king demotes a high position to a low one, or promotes a low position to a high one, "No one can enter the royal palace, it must be the Bhikkhu who instructed the king to do so." This is the fifth fault.' The Buddha told Ananda: 'Entering the royal palace also has faults. If the king dismisses an elder from his position and lets his son take his place, people will ridicule, "It must be the Bhikkhu who enters and leaves the royal palace, instructing the king to do so." This is the seventh fault.' The Buddha told Ananda: 'A Bhikkhu entering

王宮復有過失，若王非時遣軍，諸人譏嫌：「當是比丘教王所為。」是名第八過失。』佛語阿難：『入王宮復有過失，若王非時遣軍，中路退還，諸人譏嫌言：「當是比丘教王所為。」是名第九過失。』佛語阿難：『入王宮復有過失，若王調象馬車以寶嚴飾，諸人譏嫌：「當是比丘教王所為。」是名第十過失。』入王宮戒廣說竟。

「若為佛僧捉寶舉，得突吉羅罪。若僧坊內若住處內，得遺落寶，為掌護故，若去時應付與知法畏罪者，付囑言：『有主來索當還。』若久久無主來索，得為房舍用、若池井用，不得為己身用。若久後有主來索，應將示僧房、若池井：『此是檀越物。』若棄佈施善。若不佈施，欲還得本物者，比丘應入聚落向信心檀越道：『某月某日寺中得遺落寶，掌護久無人來索，以用作僧房池井。主今來索，欲還本直，檀越能以物贖，佈施眾僧不？』若能贖佈施善。若無人能贖，比丘應廣教化，求索覓直還。捉寶戒廣說竟。此是制罪，從身業起。非時入聚落戒，無解。高床戒，無解。兜羅纻坐褥戒，無解。針筒戒，無解。

「尼師檀氈，作長二磔手、廣一磔手半。益縷者，益一磔手，長六尺破頭，一磔手作三破，名為縷。修伽陀磔手尼師檀戒竟。覆瘡衣戒，無解。雨浴衣戒，無解。第一波羅

【現代漢語翻譯】現代漢語譯本：王宮中又有一種過失，如果國王不適時宜地派遣軍隊，人們就會譏諷說：『這一定是比丘教唆國王做的。』這叫做第八種過失。』佛陀告訴阿難：『進入王宮中又有一種過失，如果國王不適時宜地派遣軍隊，軍隊中途退還，人們就會譏諷說：『這一定是比丘教唆國王做的。』這叫做第九種過失。』佛陀告訴阿難：『進入王宮中又有一種過失，如果國王用寶物裝飾大象、馬車，人們就會譏諷說：『這一定是比丘教唆國王做的。』這叫做第十種過失。』進入王宮的戒律廣泛地解說完畢。

『如果爲了佛僧拿取寶物，會犯突吉羅罪（duk-kṛta，一種輕罪）。如果在僧房內或住所內，撿到遺落的寶物，爲了掌管守護的緣故，如果離開時應該交付給知法畏罪的人，囑咐說：『有人來索要就應當歸還。』如果很久都沒有人來索要，可以用來修建房舍、或者水池水井，不可以為自己使用。如果很久以後有人來索要，應該拿給僧房、或者水池水井看：『這是施主的物品。』如果捨棄佈施就好。如果不佈施，想要索回原本的物品，比丘應該進入村落，向有信心的施主說：『某月某日寺廟中撿到遺落的寶物，掌管守護很久沒有人來索要，已經用來修建僧房水池水井。現在失主來索要，想要歸還原本的價值，施主能夠用財物贖回，佈施給眾僧嗎？』如果能夠贖回佈施就好。如果沒有人能夠贖回，比丘應該廣泛地教化，尋求索取價值歸還。拿取寶物的戒律廣泛地解說完畢。這是制定的罪行，從身業產生。非時進入村落的戒律，沒有解釋。高床的戒律，沒有解釋。兜羅纻坐褥的戒律，沒有解釋。針筒的戒律，沒有解釋。

『尼師壇氈（niṣīdana，坐具），製作成長二磔手（vidasti，約等於中指到手肘的距離）、寬一磔手半。增加線縷的，增加一磔手，長六尺破頭，一磔手做三破，叫做線縷。修伽陀磔手尼師壇戒完畢。覆瘡衣的戒律，沒有解釋。雨浴衣的戒律，沒有解釋。第一波羅夷（pārājika，斷頭罪）。

【English Translation】 English version: 'Furthermore, there is a fault in the royal palace. If the king sends out troops at an inappropriate time, people will criticize, saying, 'This must be the doing of the bhikṣu (monk) who instructed the king.' This is called the eighth fault.' The Buddha told Ānanda (one of the ten principal disciples of the Buddha): 'Furthermore, there is a fault in entering the royal palace. If the king sends out troops at an inappropriate time, and the troops retreat midway, people will criticize, saying, 'This must be the doing of the bhikṣu who instructed the king.' This is called the ninth fault.' The Buddha told Ānanda: 'Furthermore, there is a fault in entering the royal palace. If the king decorates elephants and chariots with jewels, people will criticize, saying, 'This must be the doing of the bhikṣu who instructed the king.' This is called the tenth fault.' The precepts regarding entering the royal palace have been extensively explained.

'If one takes jewels for the sake of the Buddha and the Saṃgha (monastic community), one commits a duk-kṛta (misdeed) offense. If one finds lost jewels within the Saṃgha's monastery or residence, for the sake of protecting them, one should, when leaving, entrust them to someone who knows the Dharma (teachings) and fears wrongdoing, instructing them, 'If someone comes to claim them, they should be returned.' If no one comes to claim them for a long time, they may be used for building houses or ponds and wells, but not for one's own personal use. If someone comes to claim them after a long time, one should show them to the Saṃgha's monastery or pond and well, saying, 'These are the donor's belongings.' It is good to abandon and donate them. If one does not donate them and wants to reclaim the original items, the bhikṣu should enter the village and say to a faithful donor, 'On such and such a day, the temple found lost jewels, which have been protected for a long time without anyone claiming them, and they have been used to build the Saṃgha's monastery, pond, and well. Now the owner has come to claim them, wanting to return the original value. Can the donor redeem them with wealth and donate them to the Saṃgha?' It is good if they can redeem and donate them. If no one can redeem them, the bhikṣu should extensively teach and transform, seeking to obtain the value to return. The precepts regarding taking jewels have been extensively explained. This is the established offense, arising from bodily action. The precept regarding entering the village at an inappropriate time has no explanation. The precept regarding high beds has no explanation. The precept regarding cushions made of cotton or ramie has no explanation. The precept regarding needle cases has no explanation.

'A niṣīdana (sitting cloth) made of felt should be two vidasti (a measurement from the tip of the middle finger to the elbow) long and one and a half vidasti wide. If adding threads, add one vidasti. Six feet long, broken at the head, one vidasti made into three breaks, called threads. The precept regarding the Sugata (Buddha) vidasti niṣīdana is complete. The precept regarding clothing to cover wounds has no explanation. The precept regarding rain bathing clothes has no explanation. The first pārājika (defeat).

提提舍尼，不解。若夫婦俱得須陀洹道，若有百千兩金佈施，亦盡由得道故，于財無有慳惜，佈施太過居家貧窮，是以佛制不得受食。尸沙者，學也。迦羅尼者，應學作或腳大或股小得下著。洗缽水棄白衣家內者，若飯粒撩與眾生，余水棄不犯，或碎令與水合棄不犯，不得凈用水大小便。不犯者，若水人所不用，或海水不犯。水雖中用，曠遠無人用不犯。

「佛塔中止宿及藏物，此二戒梵本無有。所以無者，佛在世未有塔，此戒佛在世制，是故無著革屣入佛塔，手捉革屣入佛塔，著腹羅入佛塔，手捉腹羅入佛塔，佛塔下食擔死屍，塔下燒死屍，向塔燒死屍，繞塔四邊燒死屍，不得擔死人衣及床從塔下過，佛塔下大小便，向佛塔大小便，繞佛塔大小便，不得持佛像至大小便處，不得佛塔下嚼楊枝，不得向佛塔嚼楊枝，不得繞佛塔四邊嚼楊枝，不得佛塔下涕唾，不得向佛塔涕唾，不得繞佛塔四邊涕唾，向佛塔舒腳，安佛置下房，此上二十戒，梵本無有，如來在世塔無佛故。

「爾時佛呵責六群比丘：『何以自在下、人在高而為說法？』佛語比丘：『往昔于波羅㮈國，有一居士，名曰車波加。其婦懷妊，思庵羅果，語其婿言：「我思庵羅果，君為我覓。」其夫答言：「此非庵羅果時，我云何得？」婦語夫言：「

【現代漢語翻譯】現代漢語譯本：提提舍尼（Titthayani），不理解。如果夫婦都證得了須陀洹道（Sotapanna，預流果），即使佈施了成百上千兩黃金，也完全是因為得道的原因，對於錢財沒有吝惜，佈施太過導致居家貧窮，因此佛制定了不得接受供養的規定。尸沙（Siksha）是學習的意思。迦羅尼（Karani）是指應該學習製作的，或者腳大或者腿小而可以穿的下衣。把洗缽水倒在白衣（在家信徒）家裡的，如果把飯粒撩出來餵給眾生，剩餘的水倒掉不算犯戒，或者把飯粒弄碎和水混合倒掉也不算犯戒，不得用乾淨的水來大小便。不犯戒的情況是，如果水是別人不用的，或者海水不算犯戒。水雖然可以用來洗東西，但是在曠遠無人使用的地方也不算犯戒。『佛塔中住宿以及藏東西，這兩條戒律梵文版本沒有。之所以沒有，是因為佛在世的時候還沒有佛塔，這些戒律是佛在世時制定的，所以沒有。穿著革屣（皮鞋）進入佛塔，手拿著革屣進入佛塔，穿著腹羅（貼身內衣）進入佛塔，手拿著腹羅進入佛塔，在佛塔下吃飯，在佛塔下搬運死屍，在佛塔下焚燒死屍，朝著佛塔焚燒死屍，繞著佛塔四邊焚燒死屍，不得搬運死人的衣服和床從塔下經過，在佛塔下大小便，朝著佛塔大小便，繞著佛塔大小便，不得拿著佛像到大小便的地方，不得在佛塔下嚼楊枝（一種清潔牙齒的樹枝），不得朝著佛塔嚼楊枝，不得繞著佛塔四邊嚼楊枝，不得在佛塔下吐痰，不得朝著佛塔吐痰，不得繞著佛塔四邊吐痰，朝著佛塔伸腳，把佛像安放在低下的房間里，以上這二十條戒律，梵文版本沒有，因為如來在世的時候沒有佛塔。』『當時佛呵斥六群比丘：『為什麼你在下面，人在上面而為他說法？』佛告訴比丘們：『過去在波羅㮈國（Varanasi，古印度城市），有一位居士，名叫車波加（Chapaka）。他的妻子懷孕了，想吃庵羅果（Amra，芒果），告訴她的丈夫說：「我想吃庵羅果，你為我找找。」她的丈夫回答說：「現在不是庵羅果的季節，我怎麼能找到呢？」妻子告訴丈夫說：「

【English Translation】 English version: Titthayani, does not understand. If a couple both attain Sotapanna (stream-enterer), even if they donate hundreds or thousands of gold coins, it is entirely due to their attainment of the path. They have no attachment to wealth, and excessive giving leads to poverty at home. Therefore, the Buddha established the rule that they should not receive food offerings. Siksha means learning. Karani refers to something that should be learned to make, or lower garments that can be worn even if the legs are large or the thighs are small. Discarding dishwashing water inside a layman's house is not an offense if rice grains are picked out and given to sentient beings, or if the remaining water is discarded after mixing with crushed rice grains. One should not use clean water for urination or defecation. It is not an offense if the water is not used by others, or if it is seawater. Although water can be used for washing, it is not an offense in remote and uninhabited places. 『Dwelling in a stupa and hiding things, these two precepts are not found in the Sanskrit version. The reason they are not there is that there were no stupas when the Buddha was alive. These precepts were established by the Buddha during his lifetime, so they are not there. Entering a stupa wearing leather shoes, entering a stupa holding leather shoes in hand, entering a stupa wearing a close-fitting undergarment, entering a stupa holding a close-fitting undergarment in hand, eating food under a stupa, carrying a corpse under a stupa, burning a corpse under a stupa, burning a corpse facing a stupa, burning a corpse around the four sides of a stupa, one should not carry the clothes and bed of a dead person under a stupa, urinating or defecating under a stupa, urinating or defecating facing a stupa, urinating or defecating around a stupa, one should not carry a Buddha image to a place for urination or defecation, one should not chew a twig (a branch used for cleaning teeth) under a stupa, one should not chew a twig facing a stupa, one should not chew a twig around the four sides of a stupa, one should not spit under a stupa, one should not spit facing a stupa, one should not spit around the four sides of a stupa, stretching one's legs towards a stupa, placing a Buddha image in a lower room, these twenty precepts above are not found in the Sanskrit version, because there were no stupas when the Tathagata was alive.』『At that time, the Buddha rebuked the group of six monks: 『Why are you below and the person above while teaching the Dharma?』 The Buddha told the monks: 『In the past, in the country of Varanasi, there was a householder named Chapaka. His wife was pregnant and desired Amra (mango) fruit. She said to her husband, 「I desire Amra fruit, please find it for me.」 Her husband replied, 「This is not the season for Amra fruit, how can I obtain it?」 The wife said to her husband,』

君若不得庵羅果，我必當死矣。」夫聞婦語，心自念言：「唯王園中，有非時庵羅果，我當往偷取。」作是念已，即夜入王園偷庵羅果。取果未得時明相已出，不得出園，於是樹上藏住。時王與婆羅門入園，欲食庵羅果。婆羅門在下，王在高座，婆羅門為王說法。偷果人在樹上，心自念言：「我今偷果事應合死，因王聽婆羅門說法故，我今得脫。我無法、王亦無法，婆羅門亦無法。何以故？我為女人故，而偷王果；王猶憍慢故，師在下、自在高座而聽法；婆羅門為貪利養故，自在下坐為王說法。我與王、婆羅門相與無法，我今得脫。」作是念已，即便下樹往至王前，而說偈言：

「『「二人不知法，　　二人不見法，　　　教者不依法，　　聽者不解法，　　　為食粳米飯，　　及余諸肴膳，　　　為是飲食故，　　我言是無法，　　　為以名利故，　　毀碎汝家法。」

「『我為凡人時，見人在上、說法者在下，言其非法，何況我今汝諸弟子，為在高人、自在下而為說法。時偷果人者，我身是也。』眾學戒廣說竟。七滅諍法，后騫陀迦中當廣說。

「次說比丘尼戒。摩觸者，缺瓫骨以下，至肘膝以上，摩觸波羅夷。若比丘尼摩觸比丘，比丘受樂不動身，比丘不得罪。若比丘來摩觸比丘尼，比

【現代漢語翻譯】現代漢語譯本：『如果你得不到庵羅果（一種水果），我一定會死。』丈夫聽到妻子的話，心裡想：『只有國王的花園裡，有反季節的庵羅果，我應該去偷來。』這樣想著，當天晚上就進入國王的花園偷庵羅果。還沒偷到果實，天就亮了，無法出園，於是藏在樹上。當時國王與婆羅門（古印度僧侶）進入花園，想要吃庵羅果。婆羅門坐在下面，國王坐在高座上，婆羅門為國王說法。偷果人在樹上，心裡想：『我今天偷果的事情應該會被處死，因為國王聽婆羅門說法，我今天才能逃脫。我沒有法，國王也沒有法，婆羅門也沒有法。為什麼呢？因為我爲了女人，才偷國王的果實；國王因為驕慢，讓老師坐在下面，自己坐在高座上聽法；婆羅門爲了貪圖利益供養，才坐在下面為國王說法。我與國王、婆羅門都沒有法，我今天才能逃脫。』這樣想著，就從樹上下來，走到國王面前，說了這首偈：『「二人不知法，二人不見法，教者不依法，聽者不解法，為食粳米飯，及余諸肴膳，為是飲食故，我言是無法，為以名利故，毀碎汝家法。」』『我還是凡人的時候，看到人在上面、說法者在下面，就說他們不合法，更何況我現在是你們的弟子，卻在高位的人下面為他們說法。當時偷果的人，就是我。』眾學戒廣泛解說完畢。七滅諍法，之後在騫陀迦（佛教術語，意為蘊）中會詳細解說。接下來講解比丘尼（佛教女性出家眾）的戒律。摩觸，指從缺瓫骨（鎖骨）以下，到肘膝以上，摩觸即犯波羅夷（佛教戒律中最重的罪）。如果比丘尼摩觸比丘（佛教男性出家眾），比丘感到快樂但不動身，比丘不犯罪。如果比丘來摩觸比丘尼，比

【English Translation】 English version: 『If you don't get an Āmra fruit (a type of fruit), I will surely die.』 The husband, hearing his wife's words, thought to himself: 『Only in the king's garden is there an out-of-season Āmra fruit; I should go and steal it.』 Having thought this, he entered the king's garden that night to steal Āmra fruits. Before he could get the fruit, the light of dawn appeared, and he could not leave the garden, so he hid in a tree. At that time, the king and a Brahmin (ancient Indian priest) entered the garden, wanting to eat Āmra fruits. The Brahmin sat below, and the king sat on a high seat, with the Brahmin preaching the Dharma to the king. The fruit thief, in the tree, thought to himself: 『My stealing the fruit today should result in death, but because the king is listening to the Brahmin preach the Dharma, I can escape today. I have no Dharma, the king has no Dharma, and the Brahmin has no Dharma. Why? Because I stole the king's fruit for the sake of a woman; the king, because of his arrogance, has his teacher sit below while he sits on a high seat to listen to the Dharma; the Brahmin, because of his greed for profit and offerings, sits below to preach the Dharma to the king. I, the king, and the Brahmin are all without Dharma, so I can escape today.』 Having thought this, he came down from the tree and went before the king, and spoke this verse: 『「Two do not know the Dharma, two do not see the Dharma, the teacher does not follow the Dharma, the listener does not understand the Dharma, for eating japonica rice, and other various delicacies, for the sake of this food and drink, I say this is without Dharma, for the sake of fame and profit, you destroy your family's Dharma.」』『When I was a common person, seeing someone above and the preacher below, I said they were without Dharma, how much more so now that I am your disciple, preaching to those in high positions while sitting below them. The fruit thief at that time is me.』 The extensive explanation of the precepts for learning is now complete. The seven methods for settling disputes will be explained in detail later in the Skandhaka (Buddhist term, meaning aggregates). Next, the precepts for Bhikshunis (Buddhist female monastic) will be explained. 'Touching' refers to touching from below the collarbone to above the elbow and knee; touching constitutes a Pārājika (the most severe offense in Buddhist monastic rules). If a Bhikshuni touches a Bhikshu (Buddhist male monastic), and the Bhikshu experiences pleasure but does not move his body, the Bhikshu does not commit an offense. If a Bhikshu comes and touches a Bhikshuni, and the

丘尼身不動受樂，隨處得罪。后四波羅夷竟。若比丘尼言人共往官所，若比丘尼語居士言：『汝先說理。』若居士說理時，比丘尼得突吉羅。居士說已，比丘尼復向官說，比丘尼得偷蘭遮罪。若居士復說，比丘尼得理，犯僧殘，不得理亦犯僧殘。若居士言比丘尼，官喚比丘尼來，來已語比丘尼言：『但還去，官自判。』得理不得理，比丘尼不犯。若比丘尼至官前言人，若官問何物人，不得道名字，若教官罰物，隨直多少犯罪，應償。若官問，不道名字不犯。若官后自尋訪知主，官自罰不犯。

「若人偷比丘尼衣，不得言是賊，但言此人取貧道衣去。若人當劫奪比丘尼，得就王乞護身，不得稱名字，若道名字犯，如前說。王聞比丘尼乞護身已，王打鼓宣令：『若有犯比丘尼者，依法治罪。』後有人犯比丘尼，王自依法治罪，比丘尼不犯。若人入比丘尼寺斫伐樹木，不得奪刀斧及打壞，若打壞應還直，不還計直多少犯罪。余文句易可解。言人戒廣說竟。度賊女戒，不解(第五)。輒出界外為解羯磨戒，無解(第六)。若比丘尼獨船渡水亦僧殘(第七)。十七僧殘竟。三十事無解。

「蒜者，唯大蒜，食咽咽波夜提，余細蒜蔥不犯。亦得以大蒜與食中作調和不犯。若洗小便處，兩指齊一節，不得過，若一指洗，

得入兩節，不得過，不得用二指洗，入便犯罪。若乞穀麥，波夜提，乞豆及菰菜不犯，為造房舍乞穀麥不犯。一切不得在生菜果樹及禾穀上大小便，得波夜提罪。一切余果木及穀子未出芽大小便上突吉羅。往觀看伎樂者，下至獼猴孔雀共戲，往看波夜提，若寺中作伎往看不犯。若夏安居竟，應去寺六由旬，若不去波夜提罪。八波羅提提舍尼，無解。比丘尼戒竟。

「騫陀伽(漢言雜揵度)。爾時佛過七日已從禪定起，天帝釋奉呵羅勒果，如來受食已便利，天帝釋復授楊枝凈水。時賈客兄弟二人，從優加羅村來，車載財物慾往中國，至菩提樹邊，車自然而住，不肯前進。兄弟二人見車不進，以為不祥，即設飲食祠祀鬼神。時樹神即現半身，語賈人言：『汝車不去，是我留耳。賈人當知，白凈王子出家學道，今在菩提樹下得一切智，於七日中未有所食，汝可以麨蜜奉上如來，令汝等長夜得利益安隱快樂。』時兄弟二人聞樹神語，即以麨蜜奉上佛。此次第文句律中已說，最初受三歸者，獻佛麨蜜二賈人。是兄弟受歸依已欲還，白佛言：『我等二人云何得供養佛？』佛以手自摩頭，發即隨手落，語賈人言：『汝可供養此發以為汝大師。』」

問曰：「先受乳糜缽，今何所在？今復受四天王獻缽？」

答曰：

【現代漢語翻譯】現代漢語譯本得入兩節指節，不得超過，不得用二指洗，進入即犯戒。如果乞討穀麥，犯波夜提罪（Pāyantika，一種輕罪），乞討豆類及菰菜不犯戒，為建造房舍乞討穀麥不犯戒。一切不得在生長的蔬菜、果樹及禾苗上大小便，否則得波夜提罪。一切其餘果木及穀子未出芽時在其上大小便，得突吉羅罪（Duṣkṛta，一種更輕微的罪）。前往觀看伎樂表演，下至觀看獼猴、孔雀共同嬉戲，前往觀看者犯波夜提罪，若寺廟中舉辦伎樂表演，前往觀看則不犯戒。若夏季安居結束，應當離開寺廟六由旬（Yojana，古印度長度單位），若不離開則犯波夜提罪。八波羅提提舍尼（Pāṭideśanīya，一種懺悔法），無解。比丘尼戒（Bhikṣuṇī-prātimokṣa，比丘尼的戒律）結束。

『騫陀伽（Khandhaka，漢言雜揵度，意為雜事）』。當時佛陀經過七日後從禪定中起身，天帝釋（Śakra-devānām-Indra，佛教護法神）奉獻呵羅勒果（Haritaki，一種藥用植物），如來接受食用后便利，天帝釋又遞上楊枝凈水。當時有賈客兄弟二人，從優加羅村（Ukkalā，地名）來，車載著財物想要前往中國，到達菩提樹（Bodhi tree，釋迦牟尼成道的樹）邊時，車子自然停住，不肯前進。兄弟二人見車不前進，認為是不祥之兆，便設定飲食祭祀鬼神。當時樹神便顯現半身，告訴賈人說：『你們的車子不前進，是我留下的。賈人應當知道，白凈王子（指釋迦牟尼）出家學道，現在在菩提樹下得到一切智（Sarvajñā，佛的智慧），在七日中未曾進食，你們可以將麨蜜（Saktu-madhu，炒麵和蜂蜜）奉獻給如來，讓你們長夜得到利益、安穩和快樂。』當時兄弟二人聽到樹神的話，便將麨蜜奉獻給佛陀。此次第文句在律藏中已經說過，最初接受三歸依（Tri-śaraṇa-gamana，皈依佛、法、僧）的人，是獻佛麨蜜的兩位賈人。這兩兄弟接受歸依后想要回去，稟告佛陀說：『我們二人應該如何供養佛陀？』佛陀用手自己撫摩頭部，頭髮便隨手落下，告訴賈人說：『你們可以供養這些頭髮作為你們的大師。』

問：『先前接受的乳糜缽（Kṣīra-bhojana-pātra，盛放乳粥的缽），現在在哪裡？現在又接受四天王（Caturmahārājakāyikas，佛教護法神）獻上的缽？』

答：

【English Translation】 English version One must enter two finger joints, not exceed, and not wash with two fingers; entering constitutes an offense. If begging for grains and wheat, it is a Pāyantika (a minor offense); begging for beans and Trapa natans is not an offense; begging for grains and wheat for building houses is not an offense. One must not urinate or defecate on growing vegetables, fruit trees, or crops; otherwise, one incurs a Pāyantika offense. Urinating or defecating on other fruit trees or grains before they sprout incurs a Duṣkṛta (a lighter offense). Going to watch musical performances, even watching monkeys and peacocks playing together, incurs a Pāyantika offense; if musical performances are held in the temple, watching them is not an offense. If, after the summer retreat (Varṣa), one should leave the temple by six Yojana (an ancient Indian unit of distance), not leaving incurs a Pāyantika offense. The eighth Pāṭideśanīya (a confession practice) is without explanation. The Bhikṣuṇī-prātimokṣa (the nuns' precepts) ends.

'Khandhaka (meaning miscellaneous matters)'. At that time, after the Buddha arose from meditation after seven days, Śakra-devānām-Indra (the lord of gods) offered a Haritaki fruit (a medicinal plant). The Tathāgata (the Buddha) accepted and consumed it, and then relieved himself. Śakra-devānām-Indra then offered a twig and clean water. At that time, two merchant brothers came from Ukkalā (a place name), with carts loaded with goods, intending to go to China. When they reached the Bodhi tree (the tree under which the Buddha attained enlightenment), the carts stopped naturally and refused to move forward. Seeing that the carts would not move, the two brothers considered it an ominous sign and set up food and drink to worship the spirits. At that time, the tree spirit appeared in half-form and told the merchants, 'Your carts are not moving because I have stopped them. Merchants should know that the prince Siddhartha (referring to the Buddha) has left home to practice the Dharma and has now attained Sarvajñā (omniscience) under the Bodhi tree. He has not eaten anything for seven days. You can offer Saktu-madhu (roasted flour and honey) to the Tathāgata, so that you may gain benefits, peace, and happiness for a long night.' At that time, the two brothers heard the words of the tree spirit and offered Saktu-madhu to the Buddha. This sequence of words has already been mentioned in the Vinaya (monastic rules). The first people to take refuge in the Three Jewels (Tri-śaraṇa-gamana, refuge in the Buddha, Dharma, and Sangha) were the two merchants who offered Saktu-madhu to the Buddha. After these two brothers took refuge, they wanted to return and said to the Buddha, 'How should we two offer to the Buddha?' The Buddha stroked his head with his hand, and the hair fell off. He told the merchants, 'You can offer these hairs as your teacher.'

Question: 'Where is the bowl of milk-gruel (Kṣīra-bhojana-pātra) that was received earlier? And now, another bowl offered by the Four Heavenly Kings (Caturmahārājakāyikas)?'

Answer:

「佛前受乳糜缽，度尼連禪河，於時缽沒在水中，海龍王將供養，是故更受四天王獻缽，缽色如玉。若人求欲出家，父母已聽，離諸疾病，無有障礙，來至僧中。若眾集應白僧，若不集人人語令知。白僧已，先為洗浴，洗浴已和上應生兒想，不得生污賤心。何以故？若如是好心料理，弟子于和上阿阇梨，便生父想。臨剃髮，和上應為說五法。何者為五？一者發，二者毛，三者爪，四者齒，五者皮。所以說此五法者，有人前身曾觀此五法，今為剃髮落地，即發先業，便得羅漢。是故先教五法，然後為剃髮。如羅睺羅，發落未竟便成羅漢，如癰熟須人為刺然後得破，亦如蓮花須待日出而得開敷。此欲出家人亦復如是，因說五法便得悟道。為剃髮時，當頂留五三發置，以香湯洗浴，除白衣氣，來至和上前胡跪，和上問言：『今為汝去頂發，許不？』答言：『爾。』和上自為剃去頂發。剃頂發已，在和上前胡跪，和上授與袈裟，得以頂戴受，受已還和上。如是第二、第三受。頂戴受已，和上爲著，不得自取自著袈裟，要須和上授。次第禮諸比丘，往阿阇梨所，禮足胡跪合掌，阿阇梨教言：『汝當隨我語，教汝受三歸。』答言：『爾。』與三歸竟，次與十戒。」

「云何與三歸？」

答曰：「受三歸有二種：一者別

【現代漢語翻譯】『在佛陀面前接受乳糜缽（指佛陀接受供養的缽），渡過尼連禪河（Niranjana River，古印度一條河流），當時缽沉沒在水中，海龍王想要供養，所以佛陀又接受了四天王（Cāturmahārājikadeva，佛教的護法神）獻上的缽，缽的顏色像玉一樣。如果有人想要出家，父母已經同意，沒有疾病，沒有障礙，來到僧團中。如果僧眾聚集，應該稟告僧眾，如果沒有聚集，就告訴每個人讓他們知道。稟告僧眾之後，先為他洗浴，洗浴之後，和尚應該把他當成嬰兒一樣看待，不能產生輕賤的心。為什麼呢？如果這樣好好地照料，弟子對於和尚和阿阇梨（Ācārya，導師）就會產生父親一樣的感情。在剃髮的時候，和尚應該為他說五法。哪五種呢？一是頭髮，二是毛髮，三是爪，四是牙齒，五是面板。說這五法的原因是，有人前世曾經觀察過這五法，現在為他剃髮落地，就能引發他以前的業力，便能證得阿羅漢（Arhat，小乘佛教的最高果位）。所以先教導五法，然後為他剃髮。就像羅睺羅（Rāhula，釋迦牟尼佛的兒子），頭髮還沒剃完就成了阿羅漢，就像癰熟了需要人用針刺破一樣，也像蓮花需要等待太陽出來才能開放。這個想要出家的人也是這樣，因為說了五法就能悟道。在剃髮的時候，在頭頂留五三根頭髮，用香湯洗浴，去除白衣的氣息，來到和尚面前胡跪，和尚問他說：『現在為你剃去頂發，同意嗎？』回答說：『同意。』和尚親自為他剃去頂發。剃完頂發后，在和尚面前胡跪，和尚授予他袈裟（Kāṣāya，佛教僧侶所穿的法衣），他用頭頂戴著接受，接受后還給和尚。像這樣第二、第三次接受。頂戴接受后，和尚為他穿上，不能自己拿自己穿袈裟，一定要和尚授予。依次禮拜各位比丘，前往阿阇梨那裡，禮拜他的腳，胡跪合掌，阿阇梨教導他說：『你應該跟隨我的話，教你受三歸（皈依佛、法、僧）。』回答說：『同意。』授予三歸完畢，接著授予十戒。』『怎樣授予三歸呢？』回答說：『接受三歸有兩種：一是別（指分別皈依）。』

【English Translation】『Before the Buddha, he receives a milk-gruel bowl (referring to the bowl offered to the Buddha), and crosses the Niranjana River (an ancient river in India). At that time, the bowl sank in the water, and the Dragon King of the Sea wanted to make an offering. Therefore, the Buddha received a bowl offered by the Four Heavenly Kings (Cāturmahārājikadeva, guardian deities in Buddhism), the color of the bowl was like jade. If someone wants to become a monk, their parents have already agreed, they are free from illness, and have no obstacles, they come to the Sangha (monastic community). If the Sangha is gathered, it should be announced to the Sangha. If they are not gathered, tell everyone so they know. After informing the Sangha, first bathe him, and after bathing, the preceptor (Upadhyaya) should regard him as an infant, and should not have any contemptuous thoughts. Why? If he is taken care of well in this way, the disciple will develop a feeling like a father towards the preceptor and the Acharya (Ācārya, teacher). At the time of shaving the head, the preceptor should explain the five aspects (five kinds of impurity) to him. What are the five? First is hair, second is body hair, third is nails, fourth is teeth, and fifth is skin. The reason for explaining these five aspects is that someone in a previous life may have contemplated these five aspects. Now, when his hair is shaved and falls to the ground, it can trigger his previous karma, and he can attain Arhatship (Arhat, the highest attainment in Theravada Buddhism). Therefore, first teach the five aspects, and then shave his head. Just like Rāhula (son of Shakyamuni Buddha), he became an Arhat before his hair was completely shaved. It is like a boil that needs to be pierced with a needle, or like a lotus flower that needs to wait for the sun to rise before it can bloom. This person who wants to become a monk is also like this, he can attain enlightenment by explaining the five aspects. When shaving the head, leave five or three strands of hair on the top of the head, bathe with fragrant water to remove the aura of a layman, come before the preceptor and kneel on one knee, the preceptor asks him: 『Now I will shave the hair on the top of your head for you, do you agree?』 He replies: 『I agree.』 The preceptor personally shaves the hair on the top of his head. After shaving the hair on the top of his head, he kneels on one knee before the preceptor, the preceptor gives him the Kāsāya (Kāṣāya, the robe worn by Buddhist monks), he accepts it by placing it on his head, and returns it to the preceptor. He receives it in this way for the second and third time. After accepting it by placing it on his head, the preceptor puts it on him. He cannot take it himself and put on the Kāsāya himself, it must be given by the preceptor. He bows to all the Bhikkhus (monks) in order, and goes to the Acharya, bows at his feet, kneels on one knee, and joins his palms. The Acharya teaches him: 『You should follow my words, I will teach you to take the Three Refuges (Buddha, Dharma, Sangha).』 He replies: 『I agree.』 After giving the Three Refuges, he then gives the Ten Precepts.』『How are the Three Refuges given?』 The answer is: 『There are two types of taking the Three Refuges: one is separate (referring to taking refuge separately).』

受，二者總受。」

「云何別受？」

「別受者，歸依佛歸依佛歸依佛竟，歸依法歸依法歸依法竟，歸依僧歸依僧歸依僧竟，是名別受。總受者，歸依佛、歸依法、歸依僧，歸依佛竟、歸依法竟、歸依僧竟，如是三說，是名總受。不得先歸依僧后歸依法佛，亦不得雜說，若師教言歸依佛，弟子語不政，言歸依佛，亦成受。若師教言歸依佛，弟子言歸依佛，亦成受三歸。若師與弟子，語俱不正，言歸依佛，不成受三歸。若師教歸依佛，弟子答言爾，或語不出口，或逐語不具足，皆不成受三歸。受三歸竟，次與授十戒。受十戒有二種：一者別受，二者總受。云何別受？我受不殺我受不殺我受不殺竟，如是次第亦如是說，是名別受。云何總受？我受一不殺生；二不偷盜；三不淫；四不妄語；五不飲酒；六不過中食；七不歌舞作唱嚴飾樂器，亦不故往觀聽，乃至斗諍悉不得看；八不著香花瓔珞以香涂身；九不高廣大床上坐臥；十不得捉持生像。生像者，此是金與銀，及一切寶，皆不得捉。若言音不同者，如傖吳不相解，應教其義，如是不解，弟子答言能持，亦成受戒。若鈍根者，不知著衣，不知捉缽，食亦不知，行住坐臥皆悉不知，不得離和上，一一應隨和上學，和上看弟子如兒想。度沙彌法竟。

「弟子

【現代漢語翻譯】現代漢語譯本：『受』有兩種，分別是『總受』和『別受』。『什麼是別受？』『別受是指：歸依佛、歸依佛、歸依佛完畢，歸依法、歸依法、歸依法完畢，歸依僧、歸依僧、歸依僧完畢，這稱為別受。總受是指：歸依佛、歸依法、歸依僧，歸依佛完畢、歸依法完畢、歸依僧完畢，這樣重複三次，這稱為總受。不得先歸依僧而後歸依法、佛，也不得雜亂地說。如果師父教導說『歸依佛』，弟子發音不正確，說『歸依佛』，也算完成受歸依。如果師父教導說『歸依佛』，弟子說『歸依佛』，也算完成受三歸。如果師父與弟子，發音都不正確，說『歸依佛』，則不算完成受三歸。如果師父教導歸依佛，弟子回答『是』，或者不說話，或者逐句跟誦不完整，都不算完成受三歸。受三歸完畢后，接著授予十戒。受十戒有兩種：一是別受，二是總受。什麼是別受？我說『我受不殺』、『我受不殺』、『我受不殺完畢』，像這樣依次說，這稱為別受。什麼是總受？我說『我受一不殺生；二不偷盜；三不邪淫；四不妄語；五不飲酒；六不過午食；七不歌舞作樂、不裝飾打扮樂器，也不故意前往觀看聽取，乃至鬥爭吵鬧都不得觀看；八不佩戴香花瓔珞，不用香塗抹身體；九不坐臥于高大寬廣的床上；十不得觸控持有生像（生像指金、銀以及一切寶物，都不得觸控）。』如果發音不同，例如傖語和吳語互不理解，應教導其含義，如果仍然不理解，弟子回答說『能持』，也算完成受戒。如果是遲鈍的人，不知道穿衣，不知道拿缽，吃飯也不知道，行走、站立、坐臥都不知道，不得離開和尚（Upadhyaya，親教師），一一都應跟隨和尚學習，和尚看待弟子要像看待自己的孩子一樣。度沙彌（Sramanera，沙彌）的法事完畢。『弟子……』

【English Translation】 English version: 『There are two kinds of 『receiving』 (受): 『general receiving』 (總受) and 『separate receiving』 (別受).』『What is separate receiving?』『Separate receiving means: Taking refuge in the Buddha, taking refuge in the Buddha, taking refuge in the Buddha, completed; taking refuge in the Dharma, taking refuge in the Dharma, taking refuge in the Dharma, completed; taking refuge in the Sangha, taking refuge in the Sangha, taking refuge in the Sangha, completed. This is called separate receiving. General receiving means: Taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha; taking refuge in the Buddha, completed; taking refuge in the Dharma, completed; taking refuge in the Sangha, completed. Repeating this three times is called general receiving. One should not first take refuge in the Sangha and then take refuge in the Dharma and Buddha, nor should one speak in a mixed-up manner. If the teacher instructs, 『Take refuge in the Buddha,』 and the disciple's pronunciation is incorrect, saying 『Take refuge in the Buddha,』 it is still considered completing the taking of refuge. If the teacher instructs, 『Take refuge in the Buddha,』 and the disciple says, 『Take refuge in the Buddha,』 it is also considered completing the taking of the Three Refuges. If both the teacher and the disciple pronounce incorrectly, saying 『Take refuge in the Buddha,』 it is not considered completing the taking of the Three Refuges. If the teacher instructs to take refuge in the Buddha, and the disciple answers 『Yes,』 or does not speak, or does not follow each sentence completely, it is not considered completing the taking of the Three Refuges. After taking the Three Refuges, the Ten Precepts are then conferred. There are two kinds of taking the Ten Precepts: one is separate receiving, and the other is general receiving. What is separate receiving? I say, 『I vow not to kill,』『I vow not to kill,』『I vow not to kill, completed,』 and so on, saying it in this order. This is called separate receiving. What is general receiving? I say, 『I vow: one, not to kill; two, not to steal; three, not to engage in sexual misconduct; four, not to lie; five, not to drink alcohol; six, not to eat after noon; seven, not to sing, dance, perform music, decorate with ornaments, or play musical instruments, nor to deliberately go to watch or listen, and not to watch fights or disputes; eight, not to wear fragrant flowers or garlands, or to apply fragrant substances to the body; nine, not to sit or lie on high and large beds; ten, not to touch or hold 『living images』 (生像).』『Living images』 refers to gold, silver, and all treasures, which one must not touch. If the pronunciation is different, such as the inability to understand between Cang (傖) language and Wu (吳) language, the meaning should be taught. If they still do not understand, and the disciple answers 『I can uphold them,』 it is considered completing the taking of the precepts. If someone is dull, does not know how to wear clothes, does not know how to hold a bowl, does not know how to eat, and does not know how to walk, stand, sit, or lie down, they must not leave the Upadhyaya (和上, preceptor), and should learn from the Upadhyaya in every detail. The Upadhyaya should regard the disciple as their own child. The procedure for ordaining a Sramanera (沙彌, novice monk) is completed. 『Disciple...』

法者，明相出早起，嚼楊枝洗手面，脫革屣，往至和上所。師起已，與師三種楊枝大中小，一時授與師三種楊枝，若師日日恒取大者，置中小恒與大者。若師取中置大小，若師取小置大中。若有時取大，有時取中，有時取小，三種隨意與。應授水，水有二種：一者冷，二者溫水，若師恒用冷水，置溫水；若師恒用溫水，置冷水；若師有時用冷有時用溫，二種水隨意授與。供給水已，若和上入圊，便轉應往和上房掃除，料理牀蓆卷牒衣裳。授僧伽梨者，先安僧伽梨襯已，度與和上，若和上將去，著衣持缽隨和上后，不得近不得遠，去和上七尺而行。師應教弟子持戒，若有犯罪，應教懺悔。有長衣缽，弟子若無應與，若弟子疾病應料理。若和上多有弟子，一人供給，餘者隨意讀誦。

「爾時婆羅門欲求出家，比丘不許，婆羅門便啼哭懊惱。時佛見婆羅門形體羸瘦，問諸比丘：『此婆羅門何以羸瘦？』比丘答言：『此婆羅門求欲出家，諸比丘不許，是故羸瘦。』佛問諸比丘：『此婆羅門與誰有恩？』舍利弗答言：『此婆羅門在王舍城，曾施我食，是故我識。』佛語舍利弗：『汝當度此婆羅門。』時舍利弗白佛言：『云何度此婆羅門？』佛告舍利弗：『汝當爲白四羯磨授此婆羅門。』爾時佛集諸比丘為說法已，語諸比丘

【現代漢語翻譯】現代漢語譯本法的規定是，侍者應在黎明時起床，嚼楊枝（一種清潔牙齒的樹枝），洗手洗臉，脫下革屣（皮鞋），前往和尚（Upadhyaya，親教師）的住所。侍者應將三種大小不同的楊枝一起交給和尚，如果和尚每天都拿大的，侍者就把中、小的楊枝放在旁邊，總是給和尚大的。如果和尚拿中等的，就把大的、小的放在旁邊；如果和尚拿小的，就把大的、中等的放在旁邊。如果和尚有時拿大的，有時拿中等的，有時拿小的，侍者就隨意地將這三種楊枝交給和尚。應該提供水，水有兩種：一種是冷的，一種是溫的。如果和尚一直用冷水，就準備溫水；如果和尚一直用溫水，就準備冷水；如果和尚有時用冷的，有時用溫的，就隨意地將這兩種水提供給和尚。供水完畢后，如果和尚去廁所（圊qīng），侍者就應該去和尚的房間打掃，整理床鋪，捲起書卷，整理衣裳。遞僧伽梨（Samghati，大衣）時，先鋪好僧伽梨的襯衣，然後遞給和尚。如果和尚要走了，就穿好衣服，拿著缽（Patra，食器）跟在和尚後面，不能太近也不能太遠，保持七尺的距離。師父應該教導弟子持戒，如果弟子犯了戒，應該教導他們懺悔。如果有剩餘的衣缽，弟子如果沒有，就應該給予，如果弟子生病了，應該照顧。如果和尚有很多弟子，一個人侍奉，其餘的人隨意讀誦。

『當時，一個婆羅門（Brahmana，印度教祭司）想要出家，比丘（Bhiksu，出家修行的男性）不允許，婆羅門便啼哭懊惱。當時佛陀（Buddha，覺悟者）看到婆羅門形體羸弱，問眾比丘：『這個婆羅門為什麼如此羸弱？』比丘回答說：『這個婆羅門想要出家，眾比丘不允許，所以如此羸弱。』佛陀問眾比丘：『這個婆羅門對誰有恩？』舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）回答說：『這個婆羅門在王舍城（Rajagrha，古印度城市）曾經施捨我食物，所以我認識他。』佛陀告訴舍利弗：『你應該度化這個婆羅門。』當時舍利弗稟告佛陀說：『要如何度化這個婆羅門呢？』佛陀告訴舍利弗：『你應該為他進行四羯磨（Caturkarma，出家儀式）的宣告，授予他比丘戒。』當時，佛陀召集眾比丘說法完畢后，告訴眾比丘

【English Translation】 English version The rule of Dharma is that the attendant should wake up early in the morning, chew on a tooth-stick (Yangzhi, a twig for cleaning teeth), wash his hands and face, take off his leather shoes (Gexi), and go to the Upadhyaya's (teacher's) residence. The attendant should give the teacher three sizes of tooth-sticks at once. If the teacher always takes the large one every day, the attendant should place the medium and small ones aside and always give the teacher the large one. If the teacher takes the medium one, place the large and small ones aside. If the teacher takes the small one, place the large and medium ones aside. If the teacher sometimes takes the large one, sometimes the medium one, and sometimes the small one, the attendant should give the teacher any of the three types as he wishes. Water should be provided, and there are two types of water: one is cold, and the other is warm. If the teacher always uses cold water, prepare warm water. If the teacher always uses warm water, prepare cold water. If the teacher sometimes uses cold water and sometimes warm water, provide either type of water as he wishes. After providing water, if the teacher goes to the toilet (Qing), the attendant should go to the teacher's room to sweep, tidy the bed, roll up the scrolls, and tidy the clothes. When handing over the Samghati (outer robe), first lay down the lining of the Samghati and then hand it to the teacher. If the teacher is about to leave, put on his clothes, hold his Patra (bowl), and follow behind the teacher, neither too close nor too far, keeping a distance of seven feet. The teacher should teach the disciples to uphold the precepts. If the disciples violate the precepts, they should be taught to repent. If there are extra robes and bowls, they should be given to the disciples if they do not have them. If the disciples are sick, they should be taken care of. If the teacher has many disciples, one person should serve him, and the rest should read and recite as they wish.

『At that time, a Brahmana (priest) wanted to renounce the world, but the Bhiksus (monks) did not allow it, so the Brahmana wept and was distressed. At that time, the Buddha (enlightened one) saw that the Brahmana was weak and emaciated, and asked the Bhiksus, 『Why is this Brahmana so weak and emaciated?』 The Bhiksus replied, 『This Brahmana wants to renounce the world, but the Bhiksus do not allow it, so he is so weak and emaciated.』 The Buddha asked the Bhiksus, 『Who has this Brahmana been kind to?』 Sariputra (one of the Buddha's ten great disciples, known for his wisdom) replied, 『This Brahmana once gave me food in Rajagrha (ancient Indian city), so I know him.』 The Buddha told Sariputra, 『You should liberate this Brahmana.』 At that time, Sariputra said to the Buddha, 『How should I liberate this Brahmana?』 The Buddha told Sariputra, 『You should perform the four announcements of Karma (Caturkarma, ordination ceremony) for him and grant him the Bhiksu precepts.』 At that time, after the Buddha gathered the Bhiksus and preached the Dharma, he told the Bhiksus

：『自今以去斷三語受戒。』眾中有了了智慧比丘，為作白四羯磨受戒。受戒已，多作諸惡不按威儀。有少欲知足比丘，呵責言：『汝等云何作諸惡行不按威儀？』比丘答言：『誰請大德與我戒？誰請大德為作和上？』時有少欲比丘，白佛言：『諸比丘，不請作和上、不乞戒，與受具足戒。』佛因此制戒，人不請不作和上、不乞戒，不得授具足戒，若與受得突吉羅。請和上乞戒。在律中。爾時諸比丘或二人或三人白四羯磨，為人受具足戒，中有少欲知足比丘，呵責已往白佛，佛以此因緣集比丘僧，自今以去應制十僧授人具足戒，若減十人授具足，得突吉羅。或一歲或二歲，為人受具戒，不知教授，弟子不按威儀，將諸弟子往至佛所，頭面禮足卻坐一面。爾時佛勞問：『汝等四大調和不？乞食易得不？』答佛言：『四大調和乞食易得。』於是佛知而故問：『此諸比丘，誰弟子也？』答言：『我弟子。』問言：『汝幾歲？』答言：『二歲。』『汝弟子幾歲？』答言：『一歲。』佛即呵責言：『汝自未斷乳，云何度人？』呵責已集諸比丘，自今以去不滿十歲，不得度人受具戒，若受戒得罪；雖滿十臘，愚癡無智慧，不得受人具戒。與受戒竟。」

法師曰：「今明失依止不失依止法。弟子與依止師共行，遙見和上失依止

【現代漢語翻譯】現代漢語譯本：'從今以後，斷除三種語言（指綺語、惡口、兩舌）后才能受戒。'僧團中如果有具足智慧的比丘，就為他舉行白四羯磨（一種受戒儀式）來受戒。受戒之後，很多人做出各種惡行，不遵守威儀。有少欲知足的比丘呵斥他們說：'你們為什麼做出各種惡行，不遵守威儀？'那些比丘回答說：'誰請大德（指有德行的比丘）給我們授戒？誰請大德做我們的和尚（Upadhyaya，戒師）？'當時有少欲的比丘，稟告佛陀說：'那些比丘，不請戒師，也不乞求受戒，就給人授具足戒（Bhiksu ordination，比丘戒）。'佛陀因此制定戒律，人不請戒師，不乞求受戒，不得授予具足戒，如果授予了，就犯突吉羅（Dukkata，一種輕罪）。請戒師，乞求受戒，這些都在律中有所規定。當時，比丘們或者二人，或者三人，舉行白四羯磨，為人授予具足戒，其中有少欲知足的比丘，呵斥了他們，然後稟告佛陀。佛陀因此因緣召集比丘僧眾，從今以後應當制定十個比丘才能授予他人具足戒，如果少於十人授予具足戒，就犯突吉羅。或者一歲，或者二歲，為人授予具足戒，卻不知道如何教授，弟子不遵守威儀，（這些戒師）就帶著弟子前往佛陀處，頭面禮足，然後退坐在一旁。當時，佛陀慰問他們說：'你們四大（四大元素，指地、水、火、風）調和嗎？乞食容易得到嗎？'他們回答佛陀說：'四大調和，乞食容易得到。'於是佛陀明知故問：'這些比丘，是誰的弟子啊？'回答說：'是我的弟子。'佛陀問：'你幾歲了？'回答說：'兩歲。'『你的弟子幾歲了？』回答說：'一歲。'佛陀就呵斥他們說：'你自己還沒斷奶，怎麼度人？'呵斥之後，召集眾比丘，從今以後不滿十歲，不得度人受具足戒，如果受戒就犯戒；即使滿了十臘（僧侶的年齡），愚癡沒有智慧，也不得為人授具足戒。授予受戒完畢。' 法師說：'現在說明失去依止（Nissaya，親教師）和不失去依止的法則。弟子與依止師一同行走，遠遠地看見和尚失去依止。

【English Translation】 English version: 'From now on, one must renounce the three kinds of speech (referring to frivolous talk, harsh speech, and divisive speech) before receiving ordination.' If there is a Bhiksu (Buddhist monk) in the Sangha (monastic community) who possesses wisdom, he should perform the white four-Kamma (a type of ordination ceremony) to ordain him. After ordination, many engage in various evil deeds and do not adhere to the proper conduct. A Bhiksu who is content with little and knows satisfaction rebukes them, saying: 'Why do you engage in various evil deeds and not adhere to the proper conduct?' The Bhiksus reply: 'Who invited the venerable one (referring to a virtuous Bhiksu) to ordain us? Who invited the venerable one to be our Upadhyaya (preceptor)?' At that time, a Bhiksu who was content with little reported to the Buddha, saying: 'Those Bhiksus, without inviting a preceptor or requesting ordination, give full ordination (Bhiksu ordination).' The Buddha therefore established a precept, stating that one must not grant full ordination to someone who has not invited a preceptor or requested ordination; if one does, one commits a Dukkata (a minor offense). Inviting a preceptor and requesting ordination are stipulated in the Vinaya (monastic rules). At that time, Bhiksus, either two or three, performed the white four-Kamma to grant full ordination to others. Among them, there was a Bhiksu who was content with little and knew satisfaction, who rebuked them and then reported to the Buddha. The Buddha, due to this circumstance, convened the Sangha of Bhiksus, and from now on, it should be established that ten Bhiksus are required to grant full ordination to another person; if fewer than ten Bhiksus grant full ordination, one commits a Dukkata. Or, at one year or two years of age (as a monk), one grants full ordination to others but does not know how to instruct, and the disciples do not adhere to the proper conduct. (These preceptors) then take their disciples to the Buddha, prostrate themselves at his feet, and sit to one side. At that time, the Buddha inquired of them, saying: 'Are your four elements (the four great elements, referring to earth, water, fire, and wind) in harmony? Is it easy to obtain alms?' They replied to the Buddha, saying: 'The four elements are in harmony, and it is easy to obtain alms.' Thereupon, the Buddha, knowing full well, asked: 'Whose disciples are these Bhiksus?' They replied: 'They are my disciples.' The Buddha asked: 'How old are you (in monastic years)?' They replied: 'Two years.' 'How old are your disciples?' They replied: 'One year.' The Buddha then rebuked them, saying: 'You yourselves have not yet been weaned, how can you liberate others?' After rebuking them, he convened the Sangha of Bhiksus, and from now on, one who is less than ten years old (in monastic years) must not ordain others with full ordination; if one ordains, one commits an offense. Even if one is ten years old (in monastic years), but is foolish and lacks wisdom, one must not grant full ordination to others. The granting of ordination is completed.' The Dharma master said: 'Now explaining the rules of losing Nissaya (dependence on a teacher) and not losing Nissaya. A disciple is walking with his Nissaya teacher, and sees from afar that the Upadhyaya has lost Nissaya.'

，若見和上作非和上想，不失依止。若和上來入界內或入屋中，弟子不知失依止。若和上來入界內或屋中，或聚落乞食，聞聲不見形，皆失依止。若聞聲作非和上想，不失依止。

「若外道初入佛法中，應與波利婆沙，得波利婆沙已，若好往五不應行處，懈怠不肯學佛法，若聞毀佛法生歡喜心，若聞毀僧生歡喜心，不得與具戒行。波利婆沙外道，修得四禪乃至能飛騰虛空，亦不得與具戒，要滿四月。若佛法中修得須陀洹道，即日為受具戒，不須與波利婆沙。若在外道，或聞說法得須陀洹道，來至僧中求欲出家，即與出家與具戒，不須與波利婆沙。若波利婆沙垂滿四月，聞毀佛法生歡喜心，聞毀外道瞋恚，好往五不應行處，應更與四月。若結髮外道、事火外道，不須波利婆沙。何以故？此二外道有業信因果，過去諸佛為菩薩時，出家波羅蜜皆於此道學。外道波利婆沙竟。

「癩者，有數癩、有白癩，有黑癩疥癬，皆入癩，亦不得出家。癩癬下至如指甲大，亦不得出家。如指甲大若在露處，增長不增長，悉不得出家。若屏處不現，增長不得出家，若不增長得出家。若瘤病在露處，增長不增長，不得出家。若屏處不增長得出家，若小時有疣病、大便失，得度出家，此非瘤病，是故得出家。若身體細起，猶如棘刺

【現代漢語翻譯】現代漢語譯本：如果（弟子）看見和尚，卻作不是和尚的想法，不會失去依止（關係）。如果和尚來到（寺院的）界限內，或者進入房間中，弟子不知道（和尚來了），不會失去依止（關係）。如果和尚來到（寺院的）界限內，或者進入房間中，或者到村落中乞食，（弟子）聽到聲音卻看不見（和尚的）身影，都會失去依止（關係）。如果（弟子）聽到聲音，卻作不是和尚的想法，不會失去依止（關係）。

如果外道（指佛教以外的修行者）最初進入佛法中，應該給予波利婆沙（Parivasa，一種凈罪的儀式），得到波利婆沙后，如果喜歡前往五種不應該去的地方，懈怠而不肯學習佛法，如果聽到譭謗佛法就生起歡喜心，如果聽到譭謗僧眾就生起歡喜心，不能給予具足戒（成為正式僧侶）。波利婆沙外道，即使修得四禪，乃至能夠飛騰虛空，也不能給予具足戒，一定要滿四個月。如果在佛法中修得須陀洹道（Sotapanna，佛教修行的一個階段），當天就可以為他授具足戒，不需要給予波利婆沙。如果在（其他）外道中，或者聽聞說法而證得須陀洹道，來到僧團中請求出家，就給予出家和具足戒，不需要給予波利婆沙。如果波利婆沙快滿四個月，（此人）聽到譭謗佛法就生歡喜心，聽到譭謗外道就生氣，喜歡前往五種不應該去的地方，應該重新給予四個月（的波利婆沙）。如果結髮外道、事火外道，不需要波利婆沙。為什麼呢？因為這兩種外道有業（Karma）的信念和因果（Cause and Effect）的觀念，過去諸佛作為菩薩（Bodhisattva）時，出家波羅蜜（Paramita，到達彼岸）都是於此道學習。外道波利婆沙結束。

癩病患者，有多種癩病，有白癩、有黑癩、疥癬，都屬於癩病，也不得（允許）出家。癩癬下至像指甲那麼大，也不得（允許）出家。像指甲那麼大，如果在暴露的地方，增長或者不增長，都不可以（允許）出家。如果在隱蔽的地方不顯現，增長了不可以（允許）出家，如果不增長就可以（允許）出家。如果瘤病在暴露的地方，增長或者不增長，都不可以（允許）出家。如果在隱蔽的地方不增長就可以（允許）出家。如果小時候有疣病，大便失禁，可以允許出家，這不是瘤病，因此可以（允許）出家。如果身體上細細地長起，好像荊棘的刺一樣

【English Translation】 English version: If (a disciple) sees the Upadhyaya (teacher), but thinks of him as not the Upadhyaya, he does not lose dependence. If the Upadhyaya comes within the boundary or enters the room, and the disciple does not know, he does not lose dependence. If the Upadhyaya comes within the boundary or enters the room, or goes to the village for alms, and (the disciple) hears the voice but does not see the figure, he loses dependence. If (the disciple) hears the voice but thinks of him as not the Upadhyaya, he does not lose dependence.

If a non-Buddhist (outsider) initially enters the Buddha-dharma, he should be given Parivasa (a period of probation). After receiving Parivasa, if he likes to go to the five improper places, is lazy and unwilling to learn the Buddha-dharma, if he rejoices upon hearing slander of the Buddha-dharma, if he rejoices upon hearing slander of the Sangha (monastic community), he should not be given the full precepts (ordination). A Parivasa non-Buddhist, even if he cultivates the four Dhyanas (meditative states) and can fly in the sky, should not be given the full precepts; he must complete four months. If he cultivates the path of Srotapanna (stream-enterer, a stage of Buddhist practice) in the Buddha-dharma, he can be given the full precepts on the same day, without needing to give Parivasa. If he attains the path of Srotapanna while in another religion or by hearing the Dharma, and comes to the Sangha seeking to leave home (become a monk), he should be given ordination and the full precepts, without needing to give Parivasa. If the Parivasa is about to complete four months, and (this person) rejoices upon hearing slander of the Buddha-dharma, becomes angry upon hearing slander of other religions, and likes to go to the five improper places, he should be given another four months (of Parivasa). If he is a long-haired ascetic or a fire-worshipping ascetic, Parivasa is not needed. Why? Because these two types of ascetics have faith in Karma (action) and the concept of cause and effect. In the past, when all Buddhas were Bodhisattvas (enlightenment beings), they all learned the Paramita (perfection) of leaving home in this path. The Parivasa for non-Buddhists ends here.

Those with leprosy, including various types of leprosy, such as white leprosy, black leprosy, scabies, and ringworm, all fall under the category of leprosy, and are not allowed to ordain. Even if the leprosy or ringworm is as small as a fingernail, they are not allowed to ordain. If it is as small as a fingernail and is in an exposed area, whether it grows or not, they are not allowed to ordain. If it is in a hidden area and not visible, if it grows, they are not allowed to ordain; if it does not grow, they can ordain. If a tumor is in an exposed area, whether it grows or not, they are not allowed to ordain. If it is in a hidden area and does not grow, they can ordain. If someone had warts when they were young and has fecal incontinence, they can be ordained, as this is not a tumor, therefore they can be ordained. If the body is covered with fine growths, like thorns

，皆入癩數，不得出家。

「度王人者。時諸比丘度鬥將出家，後有賊起，王覓諸鬥將，欲使破賊，遣人求覓至僧坊中，見諸比丘已度出家，使人來白王言：『諸比丘已度出家。』王聞已集諸臣共論，王問臣言：『度官人者其罪云何？』臣答王言：『若和上應斫頭，羯磨師應截舌，余臨壇人應打肋折。』時王得須陀洹道，聞諸臣語已，往至佛所白佛言：『自今以後愿莫度王人。未來世王，若不信三寶者，諸比丘若度王人，便依法治罪。』若王人、大臣人，下至食王俸祿者，皆是王人。若父食王祿、兒不食王祿，父不得出家，兒得出家。若食祿有期限未盡，不得出家，食祿盡然后得出家。若必欲出家，轉祿與兄弟兒子，后得出家。若食祿白王，王聽亦得出家。

「賊者，抄劫竊盜斷道殺人，知姓字，不得度出家。若圖國賊，若舍噁心欲出家，得度出家，為國除患，王聞出家亦大歡喜。若舍惡業降出投王，王許得度出家。不得度患鞭杖瘡人，若瘡差得度。若犯罪人以鐵烙為字，不得度出家，若治護得差得出家。負債者，若自負債，若祖負債，若父負債，若兒負債，若債由己，不得出家，有人為償債，得出家。奴者，有四種奴：一者家生，二者買得，三者破得，四者自成奴。自成奴者，為衣食故自求為奴，是名

【現代漢語翻譯】都算作麻風病人，不得出家。

『度化國王的人』。當時，一些比丘度化了將領出家，後來發生了叛亂，國王尋找這些將領，想讓他們去平定叛亂，派人到僧院中尋找，看到這些比丘已經度化他們出家了，使者回來稟告國王說：『那些比丘已經度化他們出家了。』國王聽后召集大臣們一起商議，國王問大臣們說：『度化官府的人出家，應該判什麼罪？』大臣回答國王說：『如果是和尚應該砍頭，羯磨師（羯磨師：戒師）應該割掉舌頭，其他在壇場的人應該被打斷肋骨。』當時國王已經證得須陀洹道（須陀洹道：佛教四果位中的初果），聽了大臣們的話后，前往佛陀處稟告佛陀說：『從今以後希望不要度化國王的人。未來的國王，如果不信奉三寶，那些比丘如果度化國王的人，就依法治罪。』凡是國王的人、大臣的人，下至領取國王俸祿的人，都是國王的人。如果父親領取國王的俸祿，兒子不領取國王的俸祿，父親不得出家，兒子可以出家。如果領取俸祿的期限未滿，不得出家，俸祿期滿后才可以出家。如果一定要出家，把俸祿轉給兄弟兒子，然後才可以出家。如果領取俸祿的人稟告國王，國王允許也可以出家。

『盜賊』，指搶劫偷盜、攔路殺人，知道姓名的人，不得度化出家。如果是想匡扶國家的叛賊，如果捨棄噁心想要出家，可以度化出家，為國家消除禍患，國王聽說后也會非常高興。如果捨棄惡業，投降歸順國王，國王允許可以度化出家。不得度化患有鞭杖瘡的人，如果瘡好了可以度化。如果犯罪的人用鐵烙印作為標記，不得度化出家，如果經過治療痊癒了可以出家。負債的人，如果是自己負債，如果是祖父負債，如果是父親負債，如果是兒子負債，如果債務是自己造成的，不得出家，如果有人替他還債，可以出家。奴隸，有四種奴隸：一是家生奴，二是買來的奴隸，三是戰爭中俘虜的奴隸，四是自願為奴。自願為奴的人，爲了衣食而自願成為奴隸，這叫做自願為奴。

【English Translation】 are all counted as lepers and are not allowed to renounce the household life.

『Those who ordain the king's people.』 At that time, some Bhikshus ( Bhikshus: Buddhist monks ) ordained generals. Later, when a rebellion arose, the king sought these generals to quell the rebellion. He sent people to search in the monasteries and saw that the Bhikshus had already ordained them. The messengers returned and reported to the king, 『The Bhikshus have already ordained them.』 Upon hearing this, the king gathered his ministers to discuss the matter. The king asked his ministers, 『What is the punishment for ordaining government officials?』 The ministers replied, 『If it is the Upadhyaya ( Upadhyaya: Preceptor ), he should be beheaded; the Karmacharya ( Karmacharya: Instructor ) should have his tongue cut off; and the others present at the ordination should have their ribs broken.』 At that time, the king had already attained the Srotapanna ( Srotapanna: Stream-enterer, the first stage of enlightenment ) path. After hearing the ministers' words, he went to the Buddha and said, 『From now on, I wish that you would not ordain the king's people. In future generations, if kings do not believe in the Three Jewels, if the Bhikshus ordain the king's people, they will be punished according to the law.』 All those who are the king's people, the ministers' people, and even those who receive the king's俸祿( 俸祿: salary ), are the king's people. If the father receives the king's salary but the son does not, the father cannot renounce the household life, but the son can. If the term of receiving the salary has not expired, one cannot renounce the household life; one can only renounce the household life after the term of the salary has expired. If one insists on renouncing the household life, one can transfer the salary to one's brothers and sons, and then renounce the household life. If one receiving the salary reports to the king and the king allows it, one can also renounce the household life.

『Thieves』 refer to those who rob, steal, or kill on the road. Those whose names are known cannot be ordained. If they are traitors who want to support the country, if they abandon their evil intentions and want to renounce the household life, they can be ordained, eliminating the country's troubles. The king will also be very happy to hear about it. If they abandon their evil deeds and surrender to the king, and the king allows it, they can be ordained. Those who suffer from whip wounds cannot be ordained. If the wounds heal, they can be ordained. Those who have committed crimes and have been branded with iron cannot be ordained. If they are treated and healed, they can be ordained. Those who are in debt, whether they are in debt themselves, or their ancestors are in debt, or their fathers are in debt, or their sons are in debt, if the debt is caused by themselves, they cannot be ordained. If someone repays the debt for them, they can be ordained. Slaves, there are four kinds of slaves: first, those born into slavery; second, those bought as slaves; third, those captured as slaves; and fourth, those who voluntarily become slaves. Those who voluntarily become slaves do so for the sake of food and clothing. This is called voluntarily becoming a slave.

自成奴。若奴主放奴出家，語諸比丘言：『奴有道心者放，若無道心還復為奴。』若如是語者，不得度出家。時有一居士家，有疫病起，初殺蠅蜈蚣百足，次殺雞豬，次殺牛羊，次及婢奴，后及好人。此疫病起時，不得從戶中出，應破壁出直去，不得反顧，若反顧即死，若不即死，至他方亦死。時父子三人破壁得出，直去不反顧，是故得活。既至他方，貧窮不能自立，往至比丘所求欲出家，比丘即度為出家。得出家已，將二兒乞食。

善見律毗婆沙卷第十六大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十七

蕭齊外國三藏僧伽跋陀羅譯

「爾時佛從摩竭國往迦維羅國者。」

法師曰：「我今次第說根本因緣。爾時輸頭檀那大王，心自念言：『我子初出家日，自唱言：「我若成佛，當還此國。」』王憶此語，心自念言：『我子成佛已來，王恒側耳聽，聞子苦行竟，往菩提樹下得道，已往波羅㮈國，轉四諦法輪，度阿若憍陳如等五人出家。今住摩竭國，我今年老及今生存，宜見我子。』作是念已，即喚一臣語言：『我聞人言，我子已成佛，今住摩竭國。汝可將千人往迎，汝至彼語我子言：「我今年老欲得相見。」』臣受王語已，即將千人前後圍繞，往摩

【現代漢語翻譯】現代漢語譯本自身成為奴隸。如果奴隸主放奴隸出家，告訴眾比丘說：『如果奴隸有向道之心就放他出家，如果沒有向道之心就讓他回去繼續做奴隸。』如果這樣說，就不能度他出家。當時有一位居士家，發生了瘟疫，起初殺蠅、蜈蚣、百足蟲，接著殺雞、豬，然後殺牛、羊，最後殺婢女和奴隸，之後才輪到好人。當瘟疫發生時，不能從門中出去，應該破墻而出，直接離開，不能回頭看，如果回頭看就會死，如果不是立刻死，到其他地方也會死。當時父子三人破墻而出，直接離開沒有回頭看，因此得以活命。到達其他地方后，因為貧窮無法自立，前往比丘處請求出家，比丘就度他們出家。出家之後，帶著兩個兒子去乞食。

《善見律毗婆沙》卷第十六大正藏第24冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第十七

蕭齊外國三藏僧伽跋陀羅譯

『當時佛陀從摩竭國（Magadha，古印度十六雄國之一）前往迦維羅國（Kapilavastu，釋迦牟尼佛的故鄉）。』

法師說：『我現在依次講述根本因緣。當時輸頭檀那大王（Suddhodana，凈飯王，釋迦牟尼佛的父親），心中想：『我的兒子當初出家時，曾說過：「我如果成佛，一定會回到這個國家。」』國王想起這句話，心中想：『我的兒子成佛以來，我一直側耳傾聽他的訊息，聽說他苦行結束，在菩提樹下得道，已經前往波羅㮈國（Varanasi，古印度城市，釋迦牟尼初轉法輪之地），轉四諦法輪（Four Noble Truths，佛教基本教義），度化阿若憍陳如（Ajnatakaundinya）等五人出家。現在住在摩竭國，我今年老了，趁著還活著，應該見見我的兒子。』這樣想著，就叫來一位大臣說：『我聽人說，我的兒子已經成佛，現在住在摩竭國。你可以帶領一千人前去迎接，你到了那裡告訴我的兒子說：「我今年老了，想要見他一面。」』大臣接受國王的命令后，就帶領一千人前後簇擁著，前往摩

【English Translation】 English version He becomes a slave. If the slave owner releases the slave to become a monk, saying to the monks, 'If the slave has a mind for the Dharma, release him; if he does not have a mind for the Dharma, he should return to being a slave.' If he speaks in this way, he should not be allowed to become a monk. At that time, in the house of a certain householder, a plague arose. First, they killed flies, centipedes, and millipedes; then they killed chickens and pigs; then they killed cattle and sheep; then they killed maids and slaves; and finally, they killed good people. When this plague arose, they were not allowed to go out through the door; they should break through the wall and go straight away, without looking back. If they looked back, they would die; if they did not die immediately, they would die in another place. At that time, a father and his two sons broke through the wall and went straight away without looking back, and therefore they were able to live. After arriving in another place, because they were poor and unable to support themselves, they went to the monks and requested to become monks. The monks ordained them. After becoming monks, they took their two sons to beg for food.

The Vinaya-vibhasa of Samantapasadika, Volume 16 Taisho Tripitaka, Volume 24, No. 1462, The Vinaya-vibhasa of Samantapasadika

The Vinaya-vibhasa of Samantapasadika, Volume 17

Translated by Samghabhadra of the Xiao Qi Dynasty

'At that time, the Buddha was traveling from Magadha (one of the sixteen Mahajanapadas of ancient India) to Kapilavastu (the birthplace of Shakyamuni Buddha).'

The Dharma Master said, 'I will now explain the fundamental causes and conditions in order. At that time, King Suddhodana (father of Shakyamuni Buddha) thought to himself, 'When my son first left home, he proclaimed, "If I become a Buddha, I will return to this country." ' The king remembered these words and thought to himself, 'Since my son became a Buddha, I have been listening intently for news of him. I heard that he finished his ascetic practices, attained enlightenment under the Bodhi tree, and has already gone to Varanasi (ancient Indian city where Shakyamuni Buddha first turned the Wheel of Dharma), turned the Wheel of the Four Noble Truths (Buddhism's basic teachings), and ordained Ajnatakaundinya and the other five. Now he is residing in Magadha. I am old this year, and while I am still alive, I should see my son.' Thinking this, he summoned a minister and said, 'I have heard people say that my son has become a Buddha and is now residing in Magadha. You may take a thousand men to greet him, and when you arrive, tell my son, "I am old this year and wish to see him." ' The minister received the king's command and, taking a thousand men, surrounded him and went to Maga

竭國。到已往至佛所，頭面禮足卻坐一面。是時世尊觀千人心已，即為說法，時千人得聞法已，即得羅漢。佛喚善來比丘，即得具足戒，此千比丘得羅漢已，入果三昧受解脫樂，即於此住不復欲還。王遣信已遲望不還，又無訊息，王復遣臣往，如是次第遣八臣往，一臣各將千人至佛所，皆悉出家得羅漢果，無有一人還報王者。

「王自念言：『我遣八臣去，無有一人還報我者。』王自籌量：『我今更遣誰去耶？』時有一臣，名曰迦留陀夷，與菩薩同日生，王即遣迦留陀夷往迎佛，如前遣八臣語無異。迦留陀夷先與王要：『若王許我出家者，我當往迎。』王答言善。迦留陀夷受王語已，復將千人往彼，佛為說法即得羅漢。佛喚善來比丘，得具足戒。時迦留陀夷，見禾稻結莠、草木水陸花出敷榮，時節和適，已六十偈讚歎道路。佛知而故問迦留陀夷：『汝為何事而讚歎道路？』迦留陀夷答佛言：『輸頭檀那大王，遣我來者欲有所白。』佛言：『聽汝所說。』白佛言：『父王言：「我今年老及今生存，欲見佛故，遣我來奉迎佛。」唯愿哀愍大王故，時可去矣。』佛語迦留陀夷：『汝可宣令語諸比丘：「佛欲遊行，各自料理莊嚴，隨佛遊行。」』

「是時央伽摩竭國，有十千比丘，從迦維羅衛國來迎佛者有十千比

【現代漢語翻譯】竭國（Kingdom of Khets），他們到達后前往佛陀所在之處，以頭面禮拜佛足，然後退坐在一旁。這時，世尊觀察到這一千人的心意，就為他們說法。當時，這一千人聽聞佛法后，立即證得阿羅漢果。佛陀呼喚他們為『善來比丘』，他們立即獲得具足戒。這千名比丘證得阿羅漢果后，進入果三昧，享受解脫的快樂，就住在那裡，不再想返回。國王派遣的使者已經很久沒有回來，也沒有任何訊息。國王又派遣大臣前往，像這樣依次派遣了八位大臣前往，每位大臣各自帶領一千人前往佛陀處，全都出家證得阿羅漢果，沒有一人回去向國王報告。國王自己思忖道：『我派遣了八位大臣前去，沒有一個人回來向我報告。』國王自己盤算：『我現在再派遣誰去呢？』當時有一位大臣，名叫迦留陀夷（Kaludayi），與菩薩是同一天出生的，國王就派遣迦留陀夷前往迎接佛陀，與之前派遣八位大臣時說的話沒有什麼不同。迦留陀夷事先與國王約定：『如果國王允許我出家，我就前往迎接。』國王回答說好。迦留陀夷接受國王的話后，又帶領一千人前往佛陀處，佛陀為他們說法，他們立即證得阿羅漢果。佛陀呼喚他們為『善來比丘』，獲得具足戒。當時，迦留陀夷看到禾稻結穗，草木水陸花卉競相開放，時節適宜，就用六十偈頌讚嘆道路。佛陀明知卻故意問迦留陀夷：『你為何事而讚歎道路？』迦留陀夷回答佛陀說：『輸頭檀那（Suddhodana）大王，派遣我前來，想要有所稟告。』佛陀說：『聽你說說。』迦留陀夷稟告佛陀說：『父王說：「我今年老了，趁現在還活著，想要見佛陀，所以派遣我來奉迎佛陀。」唯愿您哀愍大王，現在可以前往。』佛陀告訴迦留陀夷：『你可以宣告告訴各位比丘：「佛陀想要（此處原文缺失，應為返回），各自料理莊嚴，跟隨佛陀（此處原文缺失，應為返回）。」』當時，央伽（Anga）摩竭國（Magadha），有一萬比丘，從迦維羅衛國（Kapilavastu）前來迎接佛陀的有十千比丘

【English Translation】 Kingdom of Khets. Having arrived, they went to the Buddha's place, bowed their heads to his feet, and sat to one side. At that time, the World Honored One, observing the minds of the thousand people, then preached the Dharma for them. When the thousand people heard the Dharma, they immediately attained the Arhatship. The Buddha called them 'Welcome, Bhikkhus,' and they immediately received the full precepts. After these thousand bhikkhus attained Arhatship, they entered the Fruition Samadhi, enjoying the bliss of liberation, and stayed there, no longer desiring to return. The messenger sent by the king had been gone for a long time without returning, and there was no news. The king then sent a minister, and in this way, he successively sent eight ministers, each minister leading a thousand people to the Buddha's place, all of whom renounced their homes and attained the fruit of Arhatship, with not a single one returning to report to the king. The king thought to himself: 'I sent eight ministers, and not one of them has returned to report to me.' The king pondered: 'Whom should I send now?' At that time, there was a minister named Kaludayi, who was born on the same day as the Bodhisattva. The king then sent Kaludayi to welcome the Buddha, saying the same things as when he sent the eight ministers before. Kaludayi had previously made an agreement with the king: 'If the king allows me to renounce my home, then I will go to welcome him.' The king replied, 'Good.' Having received the king's word, Kaludayi again led a thousand people to the Buddha's place. The Buddha preached the Dharma for them, and they immediately attained Arhatship. The Buddha called them 'Welcome, Bhikkhus,' and they received the full precepts. At that time, Kaludayi saw the rice plants bearing grain, the trees and plants, both aquatic and terrestrial, blossoming luxuriantly, and the seasons being harmonious. He then praised the road with sixty verses. The Buddha, knowing this, deliberately asked Kaludayi: 'For what reason are you praising the road?' Kaludayi replied to the Buddha: 'King Suddhodana sent me here, wanting to report something.' The Buddha said: 'Tell me what you want to say.' Kaludayi reported to the Buddha: 'The father-king says: "I am old this year, and while I am still alive, I want to see the Buddha, so I have sent you to welcome the Buddha." May you have compassion on the great king and go now.' The Buddha told Kaludayi: 'You may announce to the bhikkhus: "The Buddha wishes to (missing text, should be return), each of you prepare yourselves and follow the Buddha to (missing text, should be return)."' At that time, in the kingdoms of Anga and Magadha, there were ten thousand bhikkhus, and from Kapilavastu, there were ten thousand bhikkhus coming to welcome the Buddha.

丘，都合二萬比丘，皆得阿羅漢，從摩竭國前後圍繞，隨佛出城。摩竭國去舍衛國六十由旬，世尊漸漸遊行，經六十日至舍衛國。時佛日日朝中恒食父王供，所以得食父王供者，時迦留陀夷，時到著衣持缽飛騰虛空，往至舍衛國白父王言：『佛已至某處。』時王為迦留陀夷設食，以盛滿缽飯，授與迦留陀夷：『愿大德，可以此缽飯奉上佛。』如是日日恒為世尊迎食。迦留陀夷食父王食已，向父王及諸釋子，讚歎如來功德。諸釋子聞讚歎佛功德，倍增信心。諸釋子即聚集，自共籌量：『佛不樂憒鬧，我等當爲佛求覓靜處造立精舍。』時彌瞿陀釋子有一園，不近不遠可立精舍，時諸釋子人人各各共出財物，為佛起立精舍。

「精舍成已，父王將諸釋子，人人各赍持香花奉迎。佛到已，父王及釋子中，有大佛者，不為佛作禮，若有小佛者，為作禮。爾時佛見父王及諸釋子中，有不為佛作禮者，佛知諸釋子意，即上升虛空作十八變，如降伏外道作神力無異。王及諸釋子見佛神力如此，自然為佛作禮。輸頭檀那王禮已，白佛言：『我今第三禮佛足。何謂第三禮佛足？一者、佛初生時阿夷相言：「若在家者，應作轉輪聖王，若出家學道，必得成佛。」是時地為振動，我見神力如是，即為作禮。第二者、我出遊戲耕田，菩薩在

【現代漢語翻譯】丘比丘（Bhikkhu，佛教僧侶），共有兩萬名比丘，都證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），他們從摩揭陀國（Magadha，古印度十六雄國之一）前後圍繞著佛陀，跟隨佛陀出城。從摩揭陀國到舍衛國（Śrāvastī，古印度城市，佛陀常住地）有六十由旬（Yojana，古印度長度單位），世尊（Bhagavan，佛陀的尊稱）漸漸行走，經過六十天到達舍衛國。當時佛陀每日早上都接受父王（指凈飯王，Śuddhodana）的供養，之所以能得到父王的供養，是因為迦留陀夷（Kāludāyin，佛陀的弟子）當時穿好衣服，拿著缽，飛騰虛空，前往舍衛國稟告父王說：『佛陀已經到達某處。』當時國王為迦留陀夷準備食物，用缽盛滿飯，交給迦留陀夷：『愿大德（尊稱），可以用這缽飯供奉佛陀。』像這樣每日都為世尊迎接食物。迦留陀夷吃完父王的食物后，向父王和各位釋迦族人（Śākya，佛陀的種族）讚歎如來的功德。各位釋迦族人聽到讚歎佛陀的功德，信心倍增。各位釋迦族人就聚集在一起，共同商量：『佛陀不喜歡喧鬧，我們應當為佛陀尋找安靜的地方，建造精舍（Vihāra，佛教寺院）。』當時彌瞿陀釋子（Mṛgodāyaka，人名）有一座園林，不近不遠，可以建造精舍，當時各位釋迦族人，人人各自拿出財物，為佛陀建造精舍。精舍建成后，父王帶領各位釋迦族人，人人各自拿著香花，奉迎佛陀。佛陀到達后，父王和釋迦族人中，有地位高的，不為佛陀作禮，如果有地位低的，才為佛陀作禮。當時佛陀看到父王和各位釋迦族人中，有不為佛陀作禮的，佛陀知道各位釋迦族人的心意，就上升虛空，示現十八種變化，如同降伏外道時所顯現的神力一樣。國王和各位釋迦族人看到佛陀的神力如此，自然而然地為佛陀作禮。輸頭檀那王（Śuddhodana，凈飯王）作禮完畢，稟告佛陀說：『我今天第三次禮佛足。什麼是第三次禮佛足呢？第一次是佛陀初生時，阿夷（Asita，古代印度預言家）相師說：「如果在家，應當成為轉輪聖王（Cakravartin，擁有統治世界的輪寶的理想君王），如果出家學道，必定能夠成佛。」當時大地為之震動，我見到這樣的神力，就為您作禮。第二次是我出外遊戲耕田，菩薩（Bodhisattva，指釋迦牟尼佛成佛前）在

【English Translation】 The Bhikkhus (Buddhist monks), totaling twenty thousand, had all attained Arhatship (a saint who has attained liberation by eradicating all defilements). They surrounded the Buddha from the front and back, departing from Magadha (one of the sixteen ancient Indian kingdoms) and following the Buddha out of the city. From Magadha to Śrāvastī (an ancient Indian city, where the Buddha often resided) was sixty Yojanas (an ancient Indian unit of distance). The Bhagavan (an honorific title for the Buddha) gradually traveled, arriving at Śrāvastī after sixty days. At that time, the Buddha received offerings from his father, King Śuddhodana (the Buddha's father), every morning. The reason he received offerings from his father was that Kāludāyin (one of the Buddha's disciples) would dress in his robes, hold his bowl, and fly through the air to Śrāvastī, informing the king: 'The Buddha has arrived at such and such a place.' The king would then prepare food for Kāludāyin, filling a bowl with rice and giving it to Kāludāyin: 'May the Venerable One (a term of respect) offer this bowl of rice to the Buddha.' In this way, he would welcome food for the Bhagavan every day. After Kāludāyin ate the king's food, he would praise the Tathāgata's (another title for the Buddha) virtues to the king and the Śākyas (the Buddha's clan). When the Śākyas heard the praise of the Buddha's virtues, their faith increased greatly. The Śākyas then gathered together and discussed among themselves: 'The Buddha does not like noise, we should find a quiet place for the Buddha and build a Vihāra (Buddhist monastery).' At that time, Mṛgodāyaka (a person's name) had a garden, not too close and not too far, where a Vihāra could be built. Then each of the Śākyas contributed their wealth to build a Vihāra for the Buddha. After the Vihāra was completed, the king led the Śākyas, each carrying incense and flowers, to welcome the Buddha. After the Buddha arrived, among the king and the Śākyas, those of high status did not pay homage to the Buddha, while those of low status did. At that time, the Buddha saw that among the king and the Śākyas, there were those who did not pay homage to the Buddha. Knowing the intentions of the Śākyas, the Buddha rose into the air and displayed eighteen transformations, just like the divine powers he displayed when subduing the heretics. When the king and the Śākyas saw the Buddha's divine powers, they naturally paid homage to the Buddha. King Śuddhodana (Śuddhodana) finished paying homage and said to the Buddha: 'Today I pay homage to the Buddha's feet for the third time. What is the third time I pay homage to the Buddha's feet? The first time was when the Buddha was born, Asita (an ancient Indian seer) said: "If he stays at home, he should become a Cakravartin (an ideal monarch possessing a world-ruling wheel), if he leaves home to study the Way, he will surely become a Buddha." At that time, the earth shook, and when I saw such divine power, I paid homage to you. The second time was when I went out to play and plow the fields, the Bodhisattva (referring to Śākyamuni Buddha before enlightenment) was in

閻浮樹下，日時已晡，樹影停住不移，覆菩薩身。我見神力如是，即為作禮。今者見佛神力如是，是名第三禮如來足。』輸頭檀王禮如來足時，一切諸釋子皆隨作禮，無有一人立住者。

「佛從虛空下坐師子座，王及諸釋子一時俱坐。時眾已定，天降雨，其色紅赤，以淹塵土。時眾意樂濕便濕，若不樂濕，雨雖著而不濕，時眾見雨神力如是，倍增歡喜。爾時佛為諸時眾說法，王及諸釋子得聞法已，有得須陀洹者、斯陀含者，各起禮佛繞三匝而去。王及諸釋，無有一人請佛中食者。明日時到，佛及二萬比丘，著衣持缽前後圍繞，次第而去，入迦維羅衛國。到城門已，佛心自念：『過去諸佛，入眷屬村云何乞食？應次第乞為選擇也。即觀過去諸佛皆次第乞食，無有選擇，又為未來聲聞弟子依我法故，應次第乞食。』

「時城中諸釋婦女，聞佛將徒眾入城乞食，各開窗戶看佛乞食。時羅睺羅母在樓殿上，聞佛入城乞食，心自念言：『本在家時，著天冠瓔珞，乘七寶輦輿，千乘萬騎前後圍繞出入；今者剃除鬚髮著袈裟，持缽乞食，我今觀看為好以不？』作是念已，即開窗看，遙見佛放五色光，其光照地，猶若融金。耶輸陀羅見已，即入白王言：『王兒今者入城乞食。』王聞已即匆匆而出，往至佛所白言：『大德乞

【現代漢語翻譯】現代漢語譯本：在閻浮樹下，時間已是下午，樹影停住不動，覆蓋著菩薩的身體。我見到這樣的神力，就向他行禮。如今見到佛的神力也是這樣，這叫做第三次禮敬如來的足。』凈飯王（輸頭檀王）禮敬如來足時，所有的釋迦族人都跟隨他行禮，沒有一個人站著不動。『佛從虛空中下來，坐在獅子座上，國王和所有的釋迦族人同時坐下。當時大眾已經安定，天空降下雨，顏色是紅色的，用來濕潤塵土。當時大眾如果喜歡被雨淋濕就淋濕，如果不喜歡被淋濕，雨雖然落在身上也不會濕，當時大眾見到雨的神力是這樣，更加歡喜。那時佛為所有的大眾說法，國王和所有的釋迦族人聽聞佛法后，有的證得須陀洹果，有的證得斯陀含果，各自起身禮敬佛，繞佛三圈后離去。國王和所有的釋迦族人，沒有一個人邀請佛去家中接受齋飯。第二天時間到了，佛和二萬比丘，穿著袈裟，拿著缽，前後圍繞著，依次前去，進入迦毗羅衛國。到達城門后，佛心中自己思念：『過去諸佛，進入親屬村落時，是怎樣乞食的呢？是依次乞食還是有所選擇呢？』於是觀察過去諸佛都是依次乞食，沒有選擇，又爲了未來聲聞弟子依我的法，應當依次乞食。』『當時城中的釋迦族婦女，聽到佛帶領徒眾進入城中乞食，各自打開窗戶觀看佛乞食。當時羅睺羅（佛子）的母親在樓殿上，聽到佛進入城中乞食，心中自己思念說：『以前在家時，戴著天冠瓔珞，乘坐七寶輦車，成千上萬的騎兵前後圍繞著出入；現在剃除了鬚髮，穿著袈裟，拿著缽乞食，我現在觀看是好還是不好呢？』這樣想著，就打開窗戶觀看，遠遠地看見佛放出五色光芒，那光芒照耀著大地，就像融化的黃金。耶輸陀羅（羅睺羅之母）看見后，就進入宮殿告訴國王說：『王兒現在進入城中乞食。』國王聽見后就匆匆地出來，前往佛所在的地方稟告說：『大德（佛），乞

【English Translation】 English version: 'Under the Jambū tree (Jambū: rose-apple tree), the time was already afternoon, and the shadow of the tree remained still, covering the body of the Bodhisattva. Seeing such divine power, I paid homage to him. Now seeing the Buddha's divine power is also like this, this is called the third prostration to the feet of the Tathāgata (Tathāgata: 'Thus Gone One', an epithet of the Buddha).' When King Śuddhodana (Śuddhodana: father of Siddhartha Gautama) prostrated to the feet of the Tathāgata, all the Śākya (Śākya: the clan to which Gautama Buddha belonged) princes followed him in prostration, and not a single person remained standing. 'The Buddha descended from the sky and sat on the lion throne, and the king and all the Śākya princes sat down at the same time. When the assembly was settled, the sky rained down, its color was red, to moisten the dust. If the assembly liked to be wet, they were wet, and if they did not like to be wet, the rain, though falling on them, did not wet them. When the assembly saw the divine power of the rain like this, their joy increased. At that time, the Buddha preached the Dharma to all the assembly, and after the king and all the Śākya princes heard the Dharma, some attained the state of Srotaāpanna (Srotaāpanna: 'stream-enterer', one who has entered the stream to Nirvana), and some attained the state of Sakridāgāmin (Sakridāgāmin: 'once-returner', one who will return to this world only once more before attaining Nirvana), and each rose, paid homage to the Buddha, circumambulated him three times, and departed. Not a single one of the king and the Śākyas invited the Buddha to their home to receive a meal. The next day, when the time arrived, the Buddha and twenty thousand Bhikshus (Bhikshu: a Buddhist monk), wearing robes and carrying alms bowls, surrounded him and went in order, entering the city of Kapilavastu (Kapilavastu: the city where Siddhartha Gautama spent his childhood). After arriving at the city gate, the Buddha thought to himself: 'How did the Buddhas of the past beg for food when entering the villages of their relatives? Did they beg in order or did they choose? ' Then he observed that all the Buddhas of the past begged for food in order, without choosing, and also for the sake of future Śrāvaka (Śrāvaka: a disciple of the Buddha) disciples who follow my Dharma, they should beg for food in order.' 'At that time, the Śākya women in the city, hearing that the Buddha was leading his followers into the city to beg for food, each opened their windows to watch the Buddha beg for food. At that time, Rāhula's (Rāhula: son of Siddhartha Gautama) mother was in the palace tower, hearing that the Buddha had entered the city to beg for food, she thought to herself: 'When he was at home, he wore heavenly crowns and necklaces, rode in seven-jeweled chariots, and was surrounded by thousands of cavalry when he went in and out; now he has shaved his head and beard, wears a robe, and begs for food with a bowl. Is it good or not for me to watch now?' Thinking this, she opened the window and looked, and from afar she saw the Buddha emitting five-colored light, and the light shone on the ground like molten gold. Yaśodharā (Yaśodharā: wife of Siddhartha Gautama and mother of Rāhula), seeing this, entered the palace and told the king: 'The prince is now entering the city to beg for food.' The king, hearing this, hurriedly came out and went to the Buddha and said: 'Great Virtue (Buddha), begging'

食令我等羞，大德徒眾我能供給，用乞何為？』佛答言：『我種如是。』王復白佛：『我剎利種無有乞食，何以言我種如是？』佛答言：『過去諸佛是我種，非今剎利種也。』佛即為大王，而說偈言：

「『起已不懈怠，　　善法恒自行，　　行法得安眠，　　今世若後世。』

「王聞說已，即得須陀洹道。

「爾時世尊，復為大王而說偈言：

「『行法則善行，　　不行於惡法，　　行法得安眠，　　今世若後世。』

「王聞第二偈已，復得斯陀含道。復為王說《曇摩波羅本生經》，王聞已得阿那含道。王臨命終，佛為說法，于白傘下，得羅漢果，即入涅槃。時大王從如來請缽，請佛及僧，王自導前俱共上殿，王即施設種種肴膳。佛食已竟，宮中婇女聞佛食竟，語羅睺羅母言：『我等今者應往禮拜問訊世尊。』羅睺羅母語諸婇女：『佛若慈愍我者，自來看我，不能去也。』諸婇女等各赍香花往禮拜佛。諸婇女去後，羅睺羅母心自念言：『若佛來者，我當頭面禮足。』佛食已授缽與王，佛將二神足羅漢弟子，往至羅睺羅母所，敕弟子言：『若羅睺羅母禮拜供養，當隨其意，莫作障礙。』答言：『善哉！佛。』是時佛即入羅睺羅母房，敷座而坐，羅睺羅母見佛坐已，疾以手捧佛足，以頭摩而

【現代漢語翻譯】現代漢語譯本『您乞食讓我們感到羞愧，尊貴的大德和僧眾，我們能夠供給，為何還要乞食？』佛陀回答說：『我的種姓就是如此。』國王又對佛陀說：『我們剎帝利種姓沒有乞食的，為什麼說我的種姓是這樣？』佛陀回答說：『過去的諸佛是我的種姓，不是現在的剎帝利種姓。』佛陀即為大王，而說偈語：『起身已不懈怠，善法恒常自行，行持正法得安眠，今生來世皆如此。』大王聽聞后，立即證得須陀洹果。這時，世尊又為大王說偈語：『行持正法則為善行，不行於邪惡之法，行持正法得安眠，今生來世皆如此。』大王聽聞第二首偈語后，又證得斯陀含果。佛陀又為國王宣講《曇摩波羅本生經》，國王聽聞后證得阿那含果。國王臨命終時，佛陀為他說法，在白傘之下，證得阿羅漢果，隨即進入涅槃。當時大王從如來處請缽，邀請佛陀和僧眾，國王親自引導在前，一同前往宮殿，國王隨即準備了各種美味佳餚。佛陀用齋完畢后，宮中的婇女們聽聞佛陀用齋完畢，對羅睺羅（Rahula）的母親說：『我們現在應該前去禮拜問候世尊。』羅睺羅（Rahula）的母親對眾婇女說：『如果佛陀慈悲憐憫我，自然會來看我，我不能前去。』眾婇女各自拿著香花前去禮拜佛陀。眾婇女離開后，羅睺羅（Rahula）的母親心中暗自思忖：『如果佛陀前來，我應當頭面禮足。』佛陀用齋完畢，將缽交給國王，佛陀帶領兩位具有神通的阿羅漢弟子，前往羅睺羅（Rahula）母親的住所，告誡弟子說：『如果羅睺羅（Rahula）的母親禮拜供養，應當隨順她的心意，不要設定障礙。』弟子回答說：『好的，佛陀。』這時佛陀即進入羅睺羅（Rahula）母親的房間，鋪設座位而坐，羅睺羅（Rahula）的母親見到佛陀坐下，迅速用手捧起佛足，用頭摩擦。

【English Translation】 English version 'Your alms-seeking shames us. We can provide for the virtuous monks; why do you beg?' The Buddha replied, 'Such is my lineage.' The king further said to the Buddha, 'We, the Kshatriya (warrior caste) lineage, do not beg for food. Why do you say your lineage is such?' The Buddha replied, 'The Buddhas of the past are my lineage, not the present Kshatriya (warrior caste) lineage.' The Buddha then spoke a verse for the great king: 'Having risen, not being lazy, Constantly practicing good Dharma, Practicing Dharma, one obtains peaceful sleep, In this life and the next.' Having heard this, the king immediately attained the state of Srotapanna (stream-enterer). At that time, the World-Honored One again spoke a verse for the great king: 'Practicing Dharma is good practice, Not practicing evil Dharma, Practicing Dharma, one obtains peaceful sleep, In this life and the next.' Having heard the second verse, the king again attained the state of Sakradagamin (once-returner). The Buddha then told the king the 'Dharmapala Jataka (Birth Story of Dharmapala)', and upon hearing it, the king attained the state of Anagamin (non-returner). As the king was dying, the Buddha preached the Dharma to him, and under the white umbrella, he attained the state of Arhat (worthy one), and immediately entered Nirvana. At that time, the great king requested the bowl from the Tathagata (Thus Come One), invited the Buddha and the Sangha (community), and the king personally led them to the palace, where he prepared various delicacies. After the Buddha had finished eating, the palace women, hearing that the Buddha had finished eating, said to Rahula's (son of Siddhartha Gautama) mother, 'We should now go to pay respects and inquire after the World-Honored One.' Rahula's (son of Siddhartha Gautama) mother said to the women, 'If the Buddha has compassion for me, he will come to see me himself; I cannot go.' The women each took incense and flowers to pay respects to the Buddha. After the women left, Rahula's (son of Siddhartha Gautama) mother thought to herself, 'If the Buddha comes, I will prostrate myself at his feet.' After the Buddha finished eating, he gave the bowl to the king. The Buddha, with two Arhat (worthy one) disciples possessing divine powers, went to Rahula's (son of Siddhartha Gautama) mother's residence, instructing the disciples, 'If Rahula's (son of Siddhartha Gautama) mother pays respects and makes offerings, you should follow her wishes and not create obstacles.' They replied, 'Good, Buddha.' At that time, the Buddha entered Rahula's (son of Siddhartha Gautama) mother's room, spread out a seat and sat down. Rahula's (son of Siddhartha Gautama) mother, seeing the Buddha seated, quickly took the Buddha's feet in her hands and rubbed them with her head.

作禮。王見羅睺羅母禮佛已，王白佛言：『世尊！羅睺羅母于佛極生尊重心。』佛答王言：『羅睺羅母於我生尊重，非適今也。』王問佛：『於何時生尊重？』佛即為說《緊那羅本生經》，即日以五法，欲拜王子難陀為王。何者五法？一者披髮，二者結衣，三者莊嚴殿，四者娶婦，五者豎傘。是名五法。佛以缽授與難陀，難陀意不樂去，為尊重佛故，俯仰隨去。隨佛至寺已，意不樂出家，如來觀其宿緣應得羅漢，是故強令出家。佛至迦維羅衛國二日已，方度難陀，七日已度羅睺羅。」

法師問曰：「云何得度羅睺羅？」

答曰：「佛入城乞食，羅睺母將羅睺在閣上，羅睺母于窗牖遙見佛，語羅睺言：『此是汝父。』即以瓔珞與羅睺著，語言：『往汝父所乞珍寶，汝父在家時大有寶藏，今不知所在，汝可往乞。白多多言：「我欲豎傘作轉輪王，多多可賜我珍寶。」』羅睺受母語已，往至佛所入佛影中，白佛：『沙門影極清涼樂。』佛食已訖還本處，羅睺即隨佛后，從佛乞珍寶。佛不應答，如是漸漸遂逐至寺。佛敷座坐已，語羅睺言：『我于菩提樹下得此珍寶，此財寶於一切寶中最勝第一。汝欲樂得不？』羅睺答世尊言：『甚樂沙門。』佛即喚舍利弗。舍利弗來已，佛語舍利弗言：『汝可度羅睺出家。』舍利

【現代漢語翻譯】現代漢語譯本作禮。國王見到羅睺羅（Rahula，佛陀之子）的母親禮拜佛陀后，國王對佛說：『世尊！羅睺羅的母親對佛陀極其尊重。』佛陀回答國王說：『羅睺羅的母親對我生起尊重心，並非只是現在。』國王問佛：『在什麼時候生起尊重心？』佛陀就為他說《緊那羅本生經》。就在那天，以五種方式，想要讓王子難陀（Nanda，佛陀異母弟）即位為王。哪五種方式呢？一是披散頭髮，二是繫結衣服，三是莊嚴宮殿，四是娶妻，五是豎立傘蓋。這稱為五種方式。佛陀把缽交給難陀，難陀心裡不樂意去，但因為尊重佛陀的緣故，勉強跟隨而去。跟隨佛陀到了寺廟后，心裡不樂意出家，如來觀察到他前世的因緣應該證得阿羅漢果位，所以勉強讓他出家。佛陀到達迦維羅衛國（Kapilavastu，釋迦牟尼佛的故鄉）兩天後，才度化難陀，七天後度化羅睺羅。』

法師問道：『（佛陀）是怎樣度化羅睺羅的呢？』

回答說：『佛陀入城乞食，羅睺羅的母親帶著羅睺羅在樓閣上，羅睺羅的母親在窗戶邊遠遠地看見佛陀，告訴羅睺羅說：『這是你的父親。』隨即把瓔珞給羅睺羅戴上，說道：『去你父親那裡乞求珍寶，你父親在家的時候有很多寶藏，現在不知道在哪裡，你可以去乞求。多說一些：「我想要豎立傘蓋，成為轉輪聖王，父親可以賜給我珍寶嗎？」』羅睺羅聽了母親的話后，前往佛陀那裡，進入佛陀的影子中，對佛陀說：『沙門的影子極其清涼快樂。』佛陀吃完飯後回到原來的地方，羅睺羅就跟隨在佛陀身後，向佛陀乞求珍寶。佛陀沒有回答，就這樣漸漸地跟隨到了寺廟。佛陀鋪設座位坐下後，告訴羅睺羅說：『我在菩提樹下得到這些珍寶，這些財寶在一切寶物中是最殊勝第一的。你想要得到嗎？』羅睺羅回答世尊說：『非常想要，沙門。』佛陀就叫來舍利弗（Sariputra，佛陀十大弟子之一）。舍利弗來后，佛陀告訴舍利弗說：『你可以讓羅睺羅出家。』

【English Translation】 English version He paid homage. When the king saw Rahula's (Rahula, Buddha's son) mother paying homage to the Buddha, the king said to the Buddha: 'Venerable One! Rahula's mother has extreme respect for the Buddha.' The Buddha replied to the king: 'Rahula's mother's respect for me is not just now.' The king asked the Buddha: 'When did she develop respect?' The Buddha then told him the Kinnara Jataka. On that very day, with five methods, he wanted to enthrone Prince Nanda (Nanda, Buddha's half-brother) as king. What are the five methods? First, letting down the hair; second, tying the clothes; third, decorating the palace; fourth, marrying a wife; fifth, raising the umbrella. These are called the five methods. The Buddha handed the bowl to Nanda, who was unwilling to go, but out of respect for the Buddha, he reluctantly followed. After following the Buddha to the monastery, he was unwilling to renounce, but the Tathagata observed that his past karma indicated that he should attain Arhatship, so he forced him to renounce. The Buddha arrived in Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha) two days later, and then converted Nanda, and seven days later converted Rahula.'

The Dharma master asked: 'How was Rahula converted?'

The answer is: 'The Buddha entered the city to beg for food, and Rahula's mother took Rahula to the pavilion. Rahula's mother saw the Buddha from afar by the window and told Rahula: 'This is your father.' Then she put a necklace on Rahula and said: 'Go to your father and beg for treasures. Your father had many treasures when he was at home, but now I don't know where they are. You can go and beg. Say more: "I want to raise the umbrella and become a Chakravartin king. Can father give me treasures?"' After Rahula heard his mother's words, he went to the Buddha, entered the Buddha's shadow, and said to the Buddha: 'The shadow of the Shramana is extremely cool and pleasant.' After the Buddha finished eating, he returned to his original place, and Rahula followed behind the Buddha, begging the Buddha for treasures. The Buddha did not answer, and gradually followed him to the monastery. After the Buddha spread out the seat and sat down, he told Rahula: 'I obtained these treasures under the Bodhi tree. These treasures are the most supreme and foremost of all treasures. Do you want to obtain them?' Rahula replied to the World Honored One: 'I very much want them, Shramana.' The Buddha then called Sariputra (Sariputra, one of the Buddha's ten great disciples). After Sariputra came, the Buddha told Sariputra: 'You can ordain Rahula.'

弗答言：『善哉世尊。』舍利弗即度羅睺出家。

「輸頭檀那王聞羅睺羅出家，心大懊惱，即便匆匆往至佛所，白佛言：『若有出家者，應先白父母，聽者可度出家；若父母不聽，愿佛莫度。』是故律本中說，父母不聽不得出家。若父母聽出家已還俗，若后更欲出家，應白父母，父母不聽不得出家。若有人求欲出家，比丘問言：『汝父母聽出家不？』答言：『不聽。』『若不聽者，不得出家。』語比丘言：『若不度我者，我當焚燒寺舍。』若有如是難事度出家不犯。若有餘方余國度出家，不須問父母。羅睺羅出家因緣竟。

「沙彌有十惡，應滅擯。何者為十？殺、盜、淫、欺、飲酒，毀佛、法、僧，邪見，壞比丘尼。是名十惡法。唯壞比丘尼凈行，永擯不得出家，餘九戒若能改悔、不更作，得出家。此十三難人，為人作師，受具足戒，亦不得戒。教授師，若自羯磨，若他羯磨。出家有三種偷，一者偷形，二者偷和合，三者亦偷形亦偷和合。云何偷形？無師自出家，不依比丘臘，不依次第受禮，不入僧法事，一切利養不受，是名偷形。云何偷和合？有師出家受十戒，未受具足戒，往他方或言十臘，或言二十臘，次第受人禮，入僧布薩及一切羯磨，依次第受人信施，是名偷和合。云何亦偷形亦偷和合？無師自

【現代漢語翻譯】弗回答說：『善哉，世尊（對佛的尊稱）。』舍利弗（佛陀十大弟子之一）隨即為羅睺羅（佛陀之子）剃度出家。

輸頭檀那王（凈飯王，佛陀之父）聽聞羅睺羅出家，心中非常懊惱，便匆匆趕到佛陀處所，稟告佛陀說：『若有人要出家，應當先稟告父母，得到父母允許才可以剃度出家；如果父母不允許，希望佛陀不要為他剃度。』因此律本中說，父母不允許不得出家。如果父母允許出家后又還俗，如果之後再想出家，應當稟告父母，父母不允許不得出家。如果有人請求想要出家，比丘（出家男子）會問：『你父母允許你出家嗎？』回答說：『不允許。』『如果不允許，不得出家。』如果（求出家者）對比丘說：『如果不為我剃度，我就要焚燒寺廟。』如果有如此為難之事，剃度出家不犯戒。如果在其他地方其他國家剃度出家，不需要詢問父母。羅睺羅出家的因緣結束。

沙彌（未受具足戒的出家男子）有十種惡行，應當驅逐。哪十種呢？殺生、偷盜、邪淫、欺騙、飲酒，譭謗佛、法、僧（佛教三寶），邪見，破壞比丘尼（出家女子）的清凈行。這稱為十惡法。唯有破壞比丘尼清凈行，永遠驅逐不得出家，其餘九戒如果能夠改過自新、不再犯，可以出家。這十三種有難之人，為人作師，受具足戒，也得不到戒。教授師，無論是自己羯磨（僧團會議），還是他人羯磨。出家有三種偷，一是偷形，二是偷和合，三是既偷形又偷和合。什麼是偷形？沒有師父自己出家，不依比丘臘（出家年資），不依次第受禮，不參與僧團法事，一切利養不受，這稱為偷形。什麼是偷和合？有師父出家受十戒，未受具足戒，前往他方或者說自己十年臘，或者說自己二十年臘，次第接受他人禮拜，參與僧團布薩（懺悔儀式）及一切羯磨，依次第接受他人信施，這稱為偷和合。什麼是既偷形又偷和合？沒有師父自己

【English Translation】 Fó (Buddha) replied: 'Excellent, World Honored One (a title for the Buddha).' Shariputra (one of the Buddha's ten principal disciples) then ordained Rahula (Buddha's son).

King Suddhodana (Śuddhodana, Buddha's father) heard that Rahula had left home, and was greatly distressed. He hurriedly went to the Buddha and said: 'If someone wants to leave home, they should first inform their parents, and only if the parents agree should they be ordained; if the parents do not agree, I hope the Buddha will not ordain them.' Therefore, the Vinaya (monastic code) says that one cannot leave home without the permission of their parents. If the parents allow them to leave home and they later return to lay life, if they want to leave home again, they should inform their parents, and they cannot leave home if their parents do not agree. If someone asks to leave home, the Bhikshu (ordained male monastic) will ask: 'Do your parents allow you to leave home?' If they answer: 'They do not allow it,' then 'If they do not allow it, you cannot leave home.' If (the person seeking ordination) says to the Bhikshu: 'If you do not ordain me, I will burn down the monastery,' if there is such a difficult situation, ordaining them does not violate the precepts. If one is ordained in another place or another country, it is not necessary to ask the parents. The story of Rahula's ordination ends here.

A Shramanera (novice monk) has ten evil deeds for which they should be expelled. What are the ten? Killing, stealing, sexual misconduct, lying, drinking alcohol, slandering the Buddha, Dharma (teachings), and Sangha (community), having wrong views, and corrupting Bhikshunis (ordained female monastics). These are called the ten evil dharmas. Only the act of corrupting a Bhikshuni's pure conduct results in permanent expulsion and prevents future ordination. If one can repent and not repeat the other nine precepts, they can be ordained. These thirteen types of people with obstacles, acting as teachers, and receiving full ordination, also cannot obtain the precepts. The preceptor, whether it is their own Karma (monastic procedure) or another's Karma. There are three types of stealing in ordination: first, stealing the form; second, stealing the harmony; and third, stealing both the form and the harmony. What is stealing the form? Leaving home without a teacher, not following the seniority of Bhikshu years, not receiving the proper sequence of respect, not participating in Sangha affairs, and not accepting any benefits, this is called stealing the form. What is stealing the harmony? Leaving home with a teacher and receiving the ten precepts, but not receiving full ordination, going to other places and claiming to have ten years of seniority, or claiming to have twenty years of seniority, receiving respect from others in sequence, participating in Sangha Uposatha (confession ceremony) and all Karmas, and receiving offerings from others in sequence, this is called stealing the harmony. What is stealing both the form and the harmony? Leaving home without a teacher

出家，依次第受臘，入一切羯磨，受人信施禮拜，是名偷形亦偷和合。偷形者，不經法事，不受信施，不受禮拜，若欲更出家受具足戒得。若有避難出家、饑儉出家，不入一切法事；過難過饑儉已，若欲出家受具足戒得。若比丘實一臘，妄言二臘，依二臘次受利養，計錢犯重。

「若比丘水中脫衣洗浴，自言裸形好，若欲往外道處，步步突吉羅，中路悔，還懺悔，突吉羅，得住。若往外道處，聞外道說法不入，其意悔，還懺悔，突吉羅，得住。若入外道聞說法，心便好樂，受外道法，下至拔一發，患痛悔還，應滅擯，不得更出家。度外道竟。

「不得度龍者，何以故？龍不得禪定道果故。龍有五事，不得離龍身。何者五？一者行淫時，若與龍共行淫，得復龍身，若與人共行淫，不得復龍身；二者受生不離龍身；三者脫皮時；四者眠；五者死時。是為五事，不得離龍身。迦樓羅乃至釋提桓因，不得出家，不得與具足戒。龍品竟。不得度殺父母人，殺父母，于出家法如來不聽。若殺畜生父母，得出家。實是父作非父想殺，亦不得出家。不得度殺羅漢人，若有白衣得羅漢，若殺，不得出家；若殺下三果人，不障出家。若畜生想殺羅漢不犯。業障重，不得度人。

「壞比丘尼者，於三處行淫，皆名壞比丘尼

【現代漢語翻譯】現代漢語譯本：如果有人出家，按照次第接受戒臘，參與一切羯磨（僧團事務），接受他人的信仰佈施和禮拜，這被稱為偷形，也偷盜了僧團的和合。偷形指的是沒有經過如法的儀式，不應接受信徒的佈施和禮拜。如果想要再次出家受具足戒是可以的。如果有人爲了躲避災難而出家，或者因為饑荒而出家，不參與僧團的一切法事；度過災難或者饑荒后，如果想要出家受具足戒是可以的。如果比丘實際只有一臘（一年），卻謊稱自己有二臘，按照二臘的次序接受供養，計算錢財，則犯重罪。如果比丘在水中脫掉衣服洗澡，還自誇裸體很好看，如果想要去外道的地方，每走一步都犯突吉羅（輕罪），如果在半路後悔了，回來懺悔，犯突吉羅，可以繼續住在僧團。如果去了外道的地方，聽到外道說法，但不接受，心裡後悔了，回來懺悔，犯突吉羅，可以繼續住在僧團。如果進入外道的地方，聽了說法，心裡非常喜歡，接受了外道的法，哪怕只是拔一根頭髮，之後感到痛苦後悔了，應該被滅擯（驅逐出僧團），不得再次出家。度外道的情況結束。不得度龍出家，為什麼呢？因為龍無法獲得禪定和道果。龍有五件事，無法脫離龍身。是哪五件事呢？一是行淫的時候，如果與龍一起行淫，會恢復龍身，如果與人一起行淫，不會恢復龍身；二是受生的時候無法脫離龍身；三是脫皮的時候；四是睡覺的時候；五是死亡的時候。這就是五件事，無法脫離龍身。迦樓羅（金翅鳥）乃至釋提桓因（帝釋天），不得出家，不得授予具足戒。龍的品類結束。不得度殺害父母的人出家，殺害父母，如來不允許其出家。如果殺害的是畜生父母，可以出家。如果確實是父親，卻誤以為不是父親而殺害，也不得出家。不得度殺害阿羅漢（已證果的聖者）的人，如果有人是白衣（在家居士）證得阿羅漢果，如果殺害了他，不得出家；如果殺害的是下三果的人（須陀洹、斯陀含、阿那含），不障礙出家。如果以為是畜生而殺害了阿羅漢，不犯戒。業障深重的人，不得度人出家。破壞比丘尼（女性出家人）的戒行，在三種情況下行淫，都稱為破壞比丘尼的戒行。

【English Translation】 English version: If someone ordains, receives seniority according to the order, participates in all Karmas (Sangha affairs), and receives the faith offerings and worship of others, this is called 'stealing form' and also stealing the harmony of the Sangha. 'Stealing form' refers to not going through the proper rituals and improperly receiving the offerings and worship of believers. If one wishes to ordain again and receive the full precepts, it is permissible. If someone ordains to escape disaster or famine, and does not participate in all Sangha affairs; after the disaster or famine has passed, if they wish to ordain and receive the full precepts, it is permissible. If a Bhikshu (monk) actually has one year of seniority but falsely claims to have two, and receives offerings according to the order of two years, calculating the money, he commits a grave offense. If a Bhikshu takes off his clothes and bathes in the water, and boasts that his naked form is beautiful, if he wants to go to a place of non-Buddhists, every step he takes commits a Dukkritta (minor offense). If he regrets it halfway and returns to confess, he commits a Dukkritta, and can continue to live in the Sangha. If he goes to a place of non-Buddhists, hears the non-Buddhist teachings, but does not accept them, and regrets it in his heart, and returns to confess, he commits a Dukkritta, and can continue to live in the Sangha. If he enters a place of non-Buddhists, listens to the teachings, and likes them very much, and accepts the non-Buddhist teachings, even if it is just pulling out a hair, and then feels pain and regrets it, he should be expelled from the Sangha and cannot ordain again. The case of converting non-Buddhists is finished. One must not ordain a Naga (dragon), why? Because Nagas cannot attain Samadhi (meditative absorption) and the fruits of the Path. Nagas have five things, they cannot leave the Naga body. What are the five things? First, when engaging in sexual activity, if engaging in sexual activity with a Naga, one will revert to the Naga body; if engaging in sexual activity with a human, one will not revert to the Naga body; second, when being born, one cannot leave the Naga body; third, when shedding skin; fourth, when sleeping; fifth, when dying. These are the five things, one cannot leave the Naga body. Garuda (mythical bird) and even Sakra Devanam Indra (ruler of the gods), cannot ordain, and cannot be given the full precepts. The category of Nagas is finished. One must not ordain someone who has killed their parents; killing parents, the Tathagata (Buddha) does not allow them to ordain. If one kills animal parents, one can ordain. If it is truly one's father, but one mistakenly thinks it is not one's father and kills him, one also cannot ordain. One must not ordain someone who has killed an Arhat (enlightened being); if someone is a layperson and attains Arhatship, if one kills him, one cannot ordain; if one kills someone who has attained the lower three fruits (Srotapanna, Sakrdagamin, Anagamin), it does not obstruct ordination. If one thinks it is an animal and kills an Arhat, one does not commit an offense. Someone with heavy karmic obstacles cannot ordain others. Violating a Bhikshuni (female monastic), engaging in sexual activity in three situations, all are called violating a Bhikshuni.

。若摩觸比丘尼，不障出家。若以白衣服，強與比丘尼著就行淫，亦名壞比丘尼，不得出家。若比丘尼樂著白衣服，就行淫者不障出家。若初壞者不得出家，第二壞者不障。若壞式叉摩尼、沙彌尼，不障出家。破僧人不得度出家。云何破僧？若執十八事，三諫不捨。二根有三種：一者自受胎能令他受胎，二者自受胎不能令他受胎，三者不能自受胎能令他受胎。此三種人悉不得出家受具足戒，若已受具足戒，應滅擯。

「若無和上，不得與受具足戒，若與受具足戒，得突吉羅，是人得戒。若黃門作和上，為人受戒。得戒，師僧得罪。無衣缽受具足戒，得戒，師僧得罪。得二三人一時受具足戒，一一同等臘，等時不得相禮。同一和上、一羯磨師，一時為三人受具足戒，一時得戒臘，同無大小。和上者，外國語，漢言知罪知無罪，是名和上。受戒已應步影，步影者，正立住取住腳為初，隨身影長短步影。步影竟，教其時。其時者，或冬時或春時或夏時。竟，教日月日月時。次教受戒時眾數多少。次與四依已，次說四重。受戒已，令新受戒者在前出。受戒犍度竟。

「爾時佛住羅閱城王舍城摩竭國。此三，義一名異。漢言王舍城，羅閱城是外國音。羅者言王，閱者言舍，故言羅閱城也。摩竭者，此是外國音也。摩

【現代漢語翻譯】現代漢語譯本：如果有人摩觸比丘尼（bhikkhuni，女性出家人），這並不妨礙她出家。如果有人用白色的俗人衣服，強迫比丘尼穿上並與她發生性行為，這也算是毀壞了比丘尼，她就不能出家。如果比丘尼喜歡穿白色的俗人衣服，並與人發生性行為，這並不妨礙她出家。如果是第一次被毀壞，就不能出家；如果是第二次被毀壞，就不妨礙出家。如果有人毀壞了式叉摩尼（siksamana，預備階段的比丘尼）或沙彌尼（sramaneri，女沙彌），這並不妨礙她們出家。破壞僧團的人不能被允許出家。什麼是破壞僧團呢？如果有人堅持錯誤的十八事，經過三次勸誡仍然不改正。二根人有三種：第一種是自己可以受胎，也能使他人受胎；第二種是自己可以受胎，但不能使他人受胎；第三種是自己不能受胎，但能使他人受胎。這三種人都不能出家受具足戒（upasampada，比丘或比丘尼的正式戒律），如果已經受了具足戒，應該被驅逐出僧團。如果沒有和尚（upadhyaya，戒師），就不能為人授具足戒，如果授了具足戒，授戒者會犯突吉羅（dukkhata，輕罪），但受戒者可以得到戒律。如果黃門（pandaka，性功能不全者）作為和尚，為人授戒，受戒者可以得到戒律，但師父會因此獲罪。如果沒有袈裟和缽，就為人授具足戒，受戒者可以得到戒律，但師父會因此獲罪。可以同時為兩三個人授具足戒，每個人的戒臘（vassa，出家年數）相同，時間相同，所以不能互相禮拜。同一個和尚、同一個羯磨師（karmacarya，羯磨儀式的執行者），同時為三個人授具足戒，他們同時得到戒臘，沒有大小之分。和尚，是外國語，用漢語來說就是知罪知無罪的人，這就是和尚。受戒之後應該步影，步影就是，正直站立，以腳的影子為開始，隨著身影的長短來計算時間。步影結束之後，教導他時間。這個時間，或者是冬天，或者是春天，或者是夏天。結束之後，教導日月和日月的時間。然後教導受戒時僧眾的數量。然後給予四依（nissaya，比丘生活必需的四件事），然後說四重戒（parajika，四條根本戒律）。受戒完畢后，讓新受戒者走在前面出去。受戒犍度（khandhaka，戒律章節）結束。當時，佛陀住在羅閱城（Rajagrha）的王舍城（Rajagrha），位於摩揭陀國（Magadha）。這三個名稱，意義相同，只是名稱不同。用漢語來說是王舍城，羅閱城是外國的音譯。羅的意思是王，閱的意思是舍，所以叫做羅閱城。摩揭陀，這也是外國的音譯。

【English Translation】 English version: If someone touches a bhikkhuni (female monastic), it does not obstruct her ordination. If someone forces a bhikkhuni to wear white lay clothes and engages in sexual intercourse with her, this is also considered defiling the bhikkhuni, and she cannot be ordained. If a bhikkhuni enjoys wearing white lay clothes and engages in sexual intercourse, it does not obstruct her ordination. If it is the first time she is defiled, she cannot be ordained; if it is the second time, it does not obstruct her ordination. If someone defiles a siksamana (probationary bhikkhuni) or a sramaneri (female novice), it does not obstruct their ordination. A person who destroys the Sangha (monastic community) cannot be ordained. What is destroying the Sangha? If someone adheres to the eighteen wrong views and does not abandon them after three admonishments. There are three types of hermaphrodites: the first can conceive themselves and cause others to conceive; the second can conceive themselves but cannot cause others to conceive; the third cannot conceive themselves but can cause others to conceive. All three of these types of people cannot be ordained and receive the full ordination (upasampada, full ordination of a bhikkhu or bhikkhuni). If they have already received full ordination, they should be expelled from the Sangha. If there is no upadhyaya (preceptor), one cannot be given full ordination. If full ordination is given, the one who gives the ordination commits a dukkata (minor offense), but the one who receives the ordination obtains the precepts. If a pandaka (person with impaired sexual function) acts as an upadhyaya and gives ordination to someone, the one who receives the ordination obtains the precepts, but the teacher incurs a fault. If full ordination is given without robes and a bowl, the one who receives the ordination obtains the precepts, but the teacher incurs a fault. Two or three people can be given full ordination at the same time. Each person has the same vassa (years since ordination), and the same time, so they cannot pay respects to each other. If the same upadhyaya and the same karmacarya (officiant of the karma ceremony) give full ordination to three people at the same time, they all receive the vassa at the same time, with no seniority. Upadhyaya is a foreign word; in Chinese, it means one who knows what is a fault and what is not a fault; this is called upadhyaya. After receiving ordination, one should measure the shadow. Measuring the shadow is done by standing upright, taking the shadow of the feet as the starting point, and measuring the length of the shadow to calculate the time. After measuring the shadow, teach them the time. This time is either winter, spring, or summer. After that, teach them the sun, moon, and the time of the sun and moon. Then teach them the number of monks present at the ordination. Then give the four nissaya (requisites), and then explain the four parajika (cardinal precepts). After the ordination is completed, have the newly ordained person go out in front. The ordination khandhaka (section on ordination) is complete. At that time, the Buddha was staying in Rajagrha (Rajagrha), in the city of Rajagrha (Rajagrha), in the kingdom of Magadha (Magadha). These three names have the same meaning but different names. In Chinese, it is called Wangshecheng (王舍城), and Rajagrha is a foreign transliteration. Ra (羅) means king, and grha (閱) means house, so it is called Rajagrha. Magadha is also a foreign transliteration.

竭者，是初國名耳。

「界相者，若山界相，大者如須彌山，小者如象大，是為山相。石界相者，大者如牛，小者三十稱，若漫石不得作界相，應別安石作界相。林界相者，若草林、若竹林，不得作界相。何故爾？草竹體空不堅實，是以不得作界。林相者，大林相乃至百由旬，小林者下至四樹連線，亦名為林。樹界相者，不得以枯樹為相，大樹者閻浮樹，大小者高八寸，形如針大得作界相。若無自生樹，種樹亦得作界相。路界者，入田路，向井取水路，向河取水路，窮路，皆不得作界相。大路或車步路，路短者乃至經三四村，皆得作界相。蟻封界相者，大如山，小者高八寸，皆得作界相。江界相者，若好王治化，五日一雨，此雨江水不得作界相。若四月日不雨，常流不斷、水深二尺，得作界相。水界相者，若自然池水，得作界相，若通水入田，或堈盛水，悉不得作界相。此是八種界相。

「結界相有五種：一方，二圓，三鼓形，四者半月形，五者三角。若依相結界已，后若失相，界亦不失，若人掘地乃至水際，皆不失界相。若結小界，不得說欲，結布薩界，得說欲。結界場，極小容二十一人，作界場已，後起屋覆，界不失。若結小界已，于中起三層樓，從地至最上層同一界。若有石山，上廣下小，于上結

【現代漢語翻譯】現代漢語譯本：竭者（Kiejie）：是一個最初的國家的名稱。

『界相』是指，如果是山作為界相，大的像須彌山（Sumeru），小的像大象那麼大，這就可以作為山的界相。如果是石頭作為界相，大的像牛那麼大，小的有三十稱（cheng，古代重量單位）重。如果是散落的石頭，不能作為界相，應該另外安置石頭作為界相。如果是樹林作為界相，無論是草林還是竹林，都不能作為界相。為什麼呢？因為草和竹子的本體是空心的，不堅固，所以不能作為界相。如果是樹林作為界相，大的樹林甚至有百由旬（yojana，古印度長度單位）那麼大，小的樹林下至四棵樹連線在一起，也可以稱為樹林。如果是樹作為界相，不能用枯樹作為界相，大樹可以是閻浮樹（Jambudvipa），小樹的大小是高八寸，形狀像針那麼大，就可以作為界相。如果沒有自然生長的樹，種植的樹也可以作為界相。如果是道路作為界相，進入田地的路，去井裡取水的路，去河裡取水的路，盡頭路，都不能作為界相。如果是大路或者車馬行人走的路，路短的甚至經過三四個村莊，都可以作為界相。如果是蟻穴作為界相，大的像山一樣，小的有八寸高，都可以作為界相。如果是江河作為界相，如果好的國王治理國家，五天下一場雨，這種雨後的江水不能作為界相。如果四個月不下雨，江水仍然長流不斷、水深二尺，就可以作為界相。如果是水作為界相，如果是天然池塘的水，就可以作為界相，如果是引水進入田地，或者用缸盛水，都不可以作為界相。以上是八種界相。

『結界相』有五種：一是方形，二是圓形，三是鼓形，四是半月形，五是三角形。如果依據這些形狀結界之後，後來如果這些形狀消失了，界限也不會消失。如果有人挖地甚至挖到水邊，界限也不會消失。如果結的是小界，不能說『欲』（指表達個人意願），如果結的是布薩界（Posadha），就可以說『欲』。結界的場所，最小可以容納二十一個人，建造好結界的場所之後，後來在上面蓋了房屋覆蓋，界限也不會消失。如果結的是小界，在其中建造三層樓，從地面到最上層都是同一個界限。如果有一座石山，上面寬下面窄，在上面結界。

【English Translation】 English version: Kiejie: This is the name of an initial country.

『Boundary signs』 refer to, if a mountain is used as a boundary sign, the large ones are like Mount Sumeru (Sumeru), and the small ones are as big as an elephant, which can be used as a mountain boundary sign. If a stone is used as a boundary sign, the large ones are as big as an ox, and the small ones weigh thirty cheng (cheng, an ancient unit of weight). If it is a scattered stone, it cannot be used as a boundary sign, and another stone should be placed as a boundary sign. If a forest is used as a boundary sign, whether it is a grass forest or a bamboo forest, it cannot be used as a boundary sign. Why? Because the body of grass and bamboo is hollow and not solid, so it cannot be used as a boundary. If a forest is used as a boundary sign, a large forest can even be a hundred yojanas (yojana, an ancient Indian unit of length) in size, and a small forest can be called a forest even if it is connected by four trees. If a tree is used as a boundary sign, a dead tree cannot be used as a boundary sign. A large tree can be a Jambudvipa (Jambudvipa) tree, and a small tree can be eight inches high and shaped like a needle, which can be used as a boundary sign. If there are no naturally growing trees, planted trees can also be used as boundary signs. If a road is used as a boundary sign, the road into the field, the road to fetch water from the well, the road to fetch water from the river, and the dead end road cannot be used as boundary signs. If it is a main road or a road for vehicles and pedestrians, and the road is short, even if it passes through three or four villages, it can be used as a boundary sign. If an ant nest is used as a boundary sign, the large ones are like mountains, and the small ones are eight inches high, which can be used as boundary signs. If a river is used as a boundary sign, if a good king governs the country and it rains every five days, the river water after this rain cannot be used as a boundary sign. If it does not rain for four months, and the river still flows continuously and the water is two feet deep, it can be used as a boundary sign. If water is used as a boundary sign, if it is the water of a natural pond, it can be used as a boundary sign. If water is diverted into the field, or water is stored in a jar, it cannot be used as a boundary sign. The above are eight kinds of boundary signs.

There are five kinds of 『boundary signs for establishing boundaries』: one is square, two is round, three is drum-shaped, four is crescent-shaped, and five is triangular. If the boundary is established according to these shapes, and later these shapes disappear, the boundary will not disappear. If someone digs the ground or even digs to the water's edge, the boundary will not disappear. If a small boundary is established, one cannot say 『desire』 (referring to expressing personal wishes). If a Posadha (Posadha) boundary is established, one can say 『desire』. The place for establishing the boundary can accommodate at least twenty-one people. After the place for establishing the boundary is built, and later a house is built on it, the boundary will not disappear. If a small boundary is established, and a three-story building is built in it, the same boundary extends from the ground to the top floor. If there is a stone mountain that is wide at the top and narrow at the bottom, establish the boundary on the top.

界，若有比丘，在下不妨，若結界已，水蕩成坑有水流，知其處所，豎柱為閣，于上作法事得。若結界已，水穿地為孔，不壞界相，神通比丘在窟里空中住、或在地下，不得別作法事。若界場上，有大樹枝葉出界外，若作法事時，比丘不得在樹上妨作法事，應喚下。若神通比丘在露地虛空住，不妨作法事。若衣角柱地妨，應喚下。

「結布薩界，極廣得三由旬，不得過，若過不成界，得罪。除村村外界者，中人擲石以還，若比丘結界已，于比丘尼非界，比丘尼界上得更結界，比丘尼界亦不失。比丘尼于比丘界上亦得結，比丘界亦不失。阿蘭若界者，極小方圓七盤陀羅，一盤陀羅二十八肘，若不同意者，二十八肘外，得作法事。一切江河水不得結界。水中自然界者，若擲水若擲沙已外，若有比丘不妨取水，常流處深淺，皆得作自然界，潮水不得。若在船上布薩，應下碇。若下棟，不得繫著岸。若崩岸，有大樹根在水中，不得繫著樹根。若擲水，水內有樹根應斫去，若不斫去，與陸地界相連。若水中大石或樹或浮木，悉是水界所攝。

「第一句非法別眾者，云何非法別眾？同一住處有四比丘，一人受欲，三人說波羅提木叉，或三人，一人受欲，二人說波羅提木叉，是名非法，亦名別眾，是名非法別眾。第二句

【現代漢語翻譯】現代漢語譯本關於結界：如果有比丘在結界範圍的下方不妨礙，或者已經結界，水流衝擊形成坑洼有水流，知道那個地方，豎立柱子建造閣樓，在上面進行法事是可以的。如果結界之後，水流穿透地面形成孔洞，但不破壞結界的邊界，有神通的比丘在洞穴里、空中或者地下居住，不能另外進行法事。如果在結界區域內，有大樹的樹枝樹葉伸出結界外，如果要做佛事的時候，比丘不能在樹上妨礙佛事，應該叫他下來。如果有神通的比丘在露天的虛空中居住，不妨礙佛事。如果衣服的邊角觸碰到地面妨礙，應該叫他下來。

結布薩界（uposatha-sīmā，舉行布薩儀式的區域），最廣可以達到三由旬（yojana，古印度長度單位），不能超過，如果超過就不能成功結界，會犯戒。除了村莊與村莊之間的外界，可以用普通人投擲石頭的距離來衡量。如果比丘已經結界，對於比丘尼來說就不是結界範圍，比丘尼可以在比丘的結界範圍上再結界，比丘尼的結界也不會因此失效。比丘尼也可以在比丘的結界範圍上結界，比丘的結界也不會因此失效。阿蘭若界（āraṇyaka-sīmā，適合禪修的寂靜處），最小的範圍是方圓七盤陀羅（paṇḍara，計量單位），一盤陀羅是二十八肘（ratana，長度單位）。如果有人不同意，在二十八肘之外，可以進行法事。所有的江河水域都不能用來結界。水中的自然形成的界限，如果投擲水或者沙子之後，如果有比丘不妨礙取水，經常有水流的地方，無論深淺，都可以作為自然形成的界限，潮水不行。如果在船上舉行布薩，應該下錨。如果放下船的支柱，不能繫在岸邊。如果岸邊崩塌，有大樹的樹根在水中，不能繫在樹根上。如果投擲水，水裡有樹根應該砍去，如果不砍去，就與陸地的界限相連。如果水中大的石頭或者樹木或者漂浮的木頭，都屬於水界所包含的。

第一句『非法別眾』，什麼是『非法別眾』？在同一個住處有四個比丘，一個人接受慾望，三個人說波羅提木叉（prātimokṣa，戒律），或者三個人接受慾望，一個人說波羅提木叉，這叫做『非法』，也叫做『別眾』，這就是『非法別眾』。第二句

【English Translation】 English version Regarding boundaries: If a Bhikkhu (monk) below does not obstruct, or if a boundary has been established and water erodes into a pit with flowing water, knowing the location, erecting a pillar to build a pavilion, and performing Dharma activities on it is permissible. If, after establishing a boundary, water penetrates the ground forming holes without breaking the boundary's appearance, a Bhikkhu with supernatural powers residing in a cave, in the air, or underground, may not perform separate Dharma activities. If, within the boundary area, large tree branches and leaves extend beyond the boundary, when performing Dharma activities, the Bhikkhu should not be on the tree obstructing the Dharma activities; he should be called down. If a Bhikkhu with supernatural powers resides in open space, it does not obstruct Dharma activities. If the corner of a robe touches the ground and obstructs, he should be called down.

Establishing an Uposatha-sīmā (boundary for Uposatha ceremony), the maximum width is three Yojana (ancient Indian unit of distance), not to exceed; if exceeded, the boundary is not valid, and an offense is committed. Except for the outer boundaries between villages, which can be measured by the distance a common person can throw a stone. If a Bhikkhu has established a boundary, it is not a boundary for Bhikkhunis (nuns); Bhikkhunis can establish another boundary on the Bhikkhu's boundary, and the Bhikkhuni's boundary is not invalidated. Bhikkhunis can also establish a boundary on the Bhikkhu's boundary, and the Bhikkhu's boundary is not invalidated. For an Āraṇyaka-sīmā (secluded place for meditation), the minimum area is a square with sides of seven Paṇḍara (unit of measurement), one Paṇḍara being twenty-eight Ratana (cubits). If someone disagrees, Dharma activities can be performed outside of twenty-eight Ratana. All rivers and waterways cannot be used to establish boundaries. For natural boundaries in water, if water or sand is thrown, and if Bhikkhus are not obstructed from taking water, any place with constant flow, regardless of depth, can be considered a natural boundary; tidal water is not allowed. If performing Uposatha on a boat, the anchor should be dropped. If lowering the boat's support, it should not be tied to the shore. If the shore collapses and there are large tree roots in the water, it should not be tied to the tree roots. If throwing water, tree roots in the water should be cut off; if not cut off, it connects with the land boundary. Large stones, trees, or floating wood in the water are all included within the water boundary.

The first phrase 'illegal separate assembly': What is an 'illegal separate assembly'? In the same dwelling place, if there are four Bhikkhus, one accepting desires and three reciting the Prātimokṣa (code of monastic discipline), or three accepting desires and one reciting the Prātimokṣa, this is called 'illegal', also called 'separate assembly', this is 'illegal separate assembly'. The second phrase

非法和合眾者，同一住處有四比丘，四人應廣說波羅提木叉。不廣說，作三人法，人人對首說，是名非法和合眾。第三句云何法別眾？同一住處有四比丘或三人，一人受欲，三人對首說，或三人，一人受欲，二人對首說，是名法別眾。第四句者，同一住處有四比丘，和合說波羅提木叉，或三比丘和合布薩三語說，是名法和合眾。十六日布薩者，此是和合布薩。梵本律，五月十六日為前安居，六月十六日後安居，若安居中有因緣移去無罪，不成安居，不得在露地，不得傘下安居。腳下生毛者，其毛紺色，猶如空青，因業所報故得如是。」

問曰：「何業所報？」

答曰：「過去世時此守籠那，與八萬人俱，於八萬人中最為長大，共諸長者子，為辟支佛起一草屋，請辟支佛三月夏坐。時守籠那，以一羊毛欽婆羅敷草屋前，與辟支佛，恒用拭腳。以此果報，腳下生毛。此八萬長者子，共供養辟支佛故，今生復為親友。守籠那往至王所，何以與八萬人俱？王若獨喚守籠那者，畏其驚怖，是以敕諸長者子八萬人俱往至王所。

「五象王者，一父像有六母象，名為象王，如是有五象王。加那腹羅革屣者，此是曼根革屣。鹿角革屣者，克皮作鹿角形。阿羅梨革屣者，以象毛安革屣邊。腹羅跋陀羅革屣者，以木綿及

【現代漢語翻譯】現代漢語譯本非法和合眾（指不符合規定的僧團），指在同一住處有四位比丘（佛教出家人），這四個人應該一起完整地說出波羅提木叉（戒律）。如果不完整地說，而是採用三人法，即每個人都單獨面對面地說，這就被稱為非法和合眾。第三句所說的法別眾（指合法的分離僧團）是什麼意思呢？指在同一住處有四位比丘或者三位比丘，其中一人接受了別人的請求，然後由剩下的三人面對面地說戒，或者三人中一人接受請求，由剩下的二人面對面地說戒，這就被稱為法別眾。第四句所說的，指在同一住處有四位比丘，他們和合一起說波羅提木叉，或者三位比丘和合一起進行布薩（佛教儀式），用三句話來表達，這就被稱為法和合眾。十六日布薩，這指的是和合布薩。根據梵本律典，五月十六日是前安居（雨季安居開始的時間），六月十六日是后安居（雨季安居結束的時間）。如果在安居期間有特殊原因需要遷移，則沒有罪過，但這樣就不能算作完整的安居了，並且不能在露天或者傘下進行安居。腳下生毛的人，他的毛髮呈紺色（深藍色），就像空青（一種青色的寶石），這是因為過去所造的業力所導致的。有人問：『這是什麼業力所導致的呢？』回答說：『在過去世的時候，這位守籠那（Srona，人名），與八萬人在一起，在八萬人中他是最年長的。他與各位長者子（富家子弟），為一位辟支佛（Pratyekabuddha，緣覺佛）建造了一間草屋，邀請這位辟支佛來度過三個月的夏安居。當時，守籠那用一塊羊毛欽婆羅（Kambala，一種毛織品）鋪在草屋前，供辟支佛經常用來擦腳。因為這個果報，所以他今生腳下生毛。這八萬長者子，因為一起供養辟支佛的緣故，所以今生又成爲了親友。守籠那前往國王那裡，為什麼要與八萬人一起去呢？因為國王如果單獨召見守籠那，害怕他會感到驚慌，所以就命令各位長者子八萬人一起前往國王那裡。』五象王（Panca Naga Raja）：指的是一頭公像有六頭母象，這樣的象被稱為象王，總共有五頭這樣的象王。加那腹羅革屣（Kana Bharaka Grakshi）：指的是曼根革屣（Mangana Grakshi）。鹿角革屣（Mriga Shrnga Grakshi）：指的是用皮革製作成鹿角形狀的革屣。阿羅梨革屣（Aroli Grakshi）：指的是在革屣的邊緣安上象毛。腹羅跋陀羅革屣（Bhara Bhadra Grakshi）：指的是用木綿以及...

【English Translation】 English version An unlawful assembly (referring to a Sangha not in accordance with the rules) is when there are four Bhikkhus (Buddhist monks) in the same dwelling, and these four should fully recite the Pratimoksha (code of monastic rules). If they do not recite it fully, but adopt the method of three, where each person speaks individually face to face, this is called an unlawful assembly. What does the third sentence, 'lawful separate assembly,' mean? It refers to when there are four or three Bhikkhus in the same dwelling, and one of them accepts a request, then the remaining three recite the precepts face to face, or if one of the three accepts a request, then the remaining two recite the precepts face to face. This is called a lawful separate assembly. The fourth sentence refers to when there are four Bhikkhus in the same dwelling, and they harmoniously recite the Pratimoksha together, or three Bhikkhus harmoniously perform the Uposatha (Buddhist ceremony), expressing it in three sentences. This is called a lawful harmonious assembly. The Uposatha on the sixteenth day refers to the harmonious Uposatha. According to the Sanskrit Vinaya (monastic code), the sixteenth day of the fifth month is the beginning of the former retreat (Vassa, rainy season retreat), and the sixteenth day of the sixth month is the end of the latter retreat. If there is a special reason to move during the retreat, there is no offense, but it cannot be considered a complete retreat, and one cannot perform the retreat in the open air or under an umbrella. A person with hair growing on the soles of their feet has hair that is dark blue, like lapis lazuli (a blue gemstone), which is due to the karmic retribution from past actions. Someone asks: 'What karma caused this?' The answer is: 'In a past life, this Srona (personal name), was with 80,000 people, and he was the eldest among them. He and the sons of wealthy families built a grass hut for a Pratyekabuddha (Solitary Buddha), inviting him to spend the three-month summer retreat. At that time, Srona spread a wool Kambala (a type of woolen fabric) in front of the grass hut, which the Pratyekabuddha used to wipe his feet. Because of this karmic result, he now has hair growing on the soles of his feet. These 80,000 sons of wealthy families, because they together offered to the Pratyekabuddha, have become relatives and friends in this life. Why did Srona go to the king with 80,000 people? Because the king feared that Srona would be frightened if he summoned him alone, he ordered the 80,000 sons of wealthy families to go to the king together.' Five Elephant Kings (Panca Naga Raja): refers to a male elephant with six female elephants, such an elephant is called an elephant king, and there are five such elephant kings. Kana Bharaka Grakshi: refers to Mangana Grakshi. Mriga Shrnga Grakshi: refers to Grakshi made of leather in the shape of deer antlers. Aroli Grakshi: refers to attaching elephant hair to the edge of the Grakshi. Bhara Bhadra Grakshi: refers to using cotton and...

諸雜物，與皮合縫，使中央起。真誓梨革屣者，以編草作。編邊革屣者，以孔雀尾編邊。多帶革屣，無解。似孔雀毛革屣者，其形似孔雀毛。

「時王舍城有一童女，字婆羅跋提，端正無比。時瓶沙王舉為淫女，王出百千金錢，諸臣長者出二百千錢，共莊束此淫女，為作屋宅衣服車乘、園林浴池、種種伎樂。耆婆者，外國音，漢言活童子。何以名之活童子？時無畏王子，晨朝乘車欲往見王，路見小兒，問傍人言：『此兒為死活？』傍人答言活，是故言活童子。王子問曰：『其母生已，何以擲置路上？』答曰：『此淫女法，若生女教習為淫女種，若生男則擲棄，是故生棄路上。』王子無畏，抱取養育漸漸長大，即立為兒。」

問曰：「耆婆童子何不學余技術？」

答曰：「往昔有佛，名曰蓮花，時有一醫師，恒供養蓮花如來。耆婆見已心自念言：『云何我未來世，得如此醫供養如來？』作是念已，即於七日中供養如來，往至佛所頭面禮足，白佛言：『愿我未來世作大醫師供養佛，如今者醫師供養佛無異。』作是愿已禮佛而退。耆婆命終即生天上，天上福盡下生人間，如是展轉乃至釋迦出世，宿願所牽不學余技，但學醫方。」

問曰：「耆婆所以善學醫道者，耆婆就師學時，天帝釋觀見此人，醫

【現代漢語翻譯】諸雜物，與皮革縫合，使中間隆起。真正的誓梨革屣（一種鞋子）是用編織的草製作的。編邊的革屣，用孔雀尾羽編織邊緣。很多人穿著革屣，不脫下來。像孔雀毛的革屣，它的形狀像孔雀毛。

『當時王舍城有一個童女，名叫婆羅跋提（Bāluóbátí），容貌端正無比。當時瓶沙王（Bǐngshāwáng）選她為妓女，國王拿出一百千金錢，各位大臣長者拿出二百千金錢，共同裝飾打扮這位妓女，為她建造房屋住宅、衣服車乘、園林浴池、各種伎樂。耆婆（Qí pó）是外國語音譯，漢譯為活童子。為什麼稱他為活童子呢？當時無畏王子（Wúwèi wángzǐ），早晨乘車想要去見國王，在路上看見一個小孩，問旁邊的人說：『這個小孩是死是活？』旁邊的人回答說活，所以稱他為活童子。王子問道：『他的母親生下他后，為什麼要丟棄在路上？』回答說：『這是妓女的規矩，如果生下女兒就教習她做妓女，如果生下兒子就丟棄，所以生下後就丟棄在路上。』王子無畏，抱起他養育，漸漸長大，就立他為兒子。』

問：『耆婆童子為什麼不學習其他的技術？』

答：『過去有佛，名叫蓮花（Liánhuā），當時有一位醫師，經常供養蓮花如來。耆婆看見後心里想：『為什麼我未來世，能像這樣以醫術供養如來？』這樣想后，就在七天中供養如來，前往佛所，頭面頂禮佛足，對佛說：『愿我未來世做大醫師供養佛，像如今這位醫師供養佛一樣。』這樣發願后，禮佛而退。耆婆命終后就生到天上，天上福報享盡後下生人間，這樣輾轉乃至釋迦（Shìjiā）佛出世，宿世的願力牽引，不學習其他技藝，只學習醫方。』

問：『耆婆之所以善於學習醫道，是因為耆婆跟隨老師學習時，天帝釋（Tiāndìshì）看到這個人，醫

【English Translation】 Various miscellaneous items are sewn together with leather, causing the center to rise. Genuine zhenshili ge xi (a type of sandal) are made by weaving grass. Bian bian ge xi (sandals with woven edges) have edges woven with peacock feathers. Many wear ge xi and do not take them off. Si kong que mao ge xi (sandals resembling peacock feathers) are shaped like peacock feathers.

『At that time, in the city of Wangshe (Rājagṛha), there was a maiden named Bāluóbátí, who was incomparably beautiful. At that time, King Bǐngshā (Bimbisāra) chose her to be a courtesan. The king contributed one hundred thousand gold coins, and the ministers and elders contributed two hundred thousand coins, together adorning this courtesan, building houses, residences, clothing, carriages, gardens, bathing ponds, and various musical instruments for her. Qí pó (Jīvaka) is a transliteration from a foreign language, translated into Chinese as 'Living Child'. Why is he called 'Living Child'? At that time, Prince Wúwèi (Abhaya), in the morning, was riding in his carriage to see the king, and saw a child on the road. He asked the people nearby, 'Is this child dead or alive?' The people answered that he was alive, so he was called 'Living Child'. The prince asked, 'Why did his mother abandon him on the road after giving birth?' They replied, 'It is the custom of courtesans that if they give birth to a daughter, they teach her to be a courtesan; if they give birth to a son, they abandon him. Therefore, she abandoned him on the road after giving birth.' Prince Wúwèi picked him up and raised him, and as he gradually grew up, he made him his son.』

Question: 『Why didn't the boy Qí pó learn other skills?』

Answer: 『In the past, there was a Buddha named Liánhuā (Padma), and at that time there was a physician who constantly made offerings to the Liánhuā Tathagata. When Qí pó saw this, he thought to himself, 'Why can't I, in a future life, make offerings to the Tathagata with medicine like this?' After thinking this, he made offerings to the Tathagata for seven days, went to the Buddha, prostrated himself at the Buddha's feet, and said to the Buddha, 'May I, in a future life, become a great physician and make offerings to the Buddha, just like this physician makes offerings to the Buddha now.' After making this vow, he bowed to the Buddha and retreated. After Qí pó's life ended, he was born in the heavens. After his blessings in the heavens were exhausted, he was born in the human world. In this way, he transmigrated until Shìjiā (Sakyamuni) Buddha appeared in the world. Driven by the vows of his past lives, he did not learn other skills, but only studied medicine.』

Question: 『The reason why Qí pó is good at learning medicine is because when Qí pó was studying with his teacher, Tiāndìshì (Indra) saw this person, and

道若成必當供養佛。是故帝釋化入耆婆師身中，以教耆婆，於七月中得師法盡。過七月已，帝釋所教如是，滿七年醫道成就，耆婆還國。何以中路治病？其師心自念言：『此是王子，不乏財寶，若還至本國不識我恩。』作念已，即與耆婆弊故之衣，不與糧食。耆婆辭師還去，于其中路，為飢渴故，過一聚落，借問村人：『誰家有病？』村人答言：『某長者家有病。』即為治之，大獲珍寶。耆婆自念：『我治一人病，得如是珍寶，若治多人病者，當獲無量珍寶，我今所獲皆由師恩。』

「受施有十五處：一者戒場界，二者境界界，三者同布薩界，四者不失衣界，五者羅婆界，六者聚落界，七者村界，八者國土界，九者阿槃陀羅界，十者擲水界，十一者鄉居界，十二者羅那界，十三者阿羅阇界，十四者洲界，十五者鐵圍山界。此是十五界，汝今當知。戒場界者，前已說。境界界者，或在講堂，或在食堂，分衣健人二擲石已還，隨界大小，皆有擲石界，比丘入皆得分，是名境界界。同布薩界者，若入布薩界者，皆應得分，是名布薩界。不失衣界者，入不失衣界內，皆應得分，是名不失衣界。羅婆界者，若王或大臣，為比丘作住止竟，或十由旬，若豎立柱、若作標相，齊此標內，若有佈施皆屬我等，是名羅婆界。聚落界

【現代漢語翻譯】現代漢語譯本：如果道行能夠成就，必定應當供養佛。因此，帝釋天化身進入耆婆（Jivaka，名醫）的老師的身體中，來教導耆婆，在七個月中得到老師的所有醫術。過了七個月后，帝釋天所教導的就像這樣，滿了七年醫道就成就了，耆婆返回自己的國家。為什麼（耆婆）在半路給人治病呢？他的老師心裡自己想：『這個是王子，不缺乏財寶，如果回到本國就不認識我的恩情了。』這樣想了之後，就給了耆婆破舊的衣服，不給他糧食。耆婆告別老師返回，在半路上，因為飢餓口渴，經過一個村落，詢問村裡的人：『誰家有病人？』村裡人回答說：『某長者家有病人。』耆婆就為他治療，得到了大量的珍寶。耆婆自己想：『我治療一個人的病，就得到這麼多的珍寶，如果治療更多人的病，應當獲得無量的珍寶，我現在所獲得的都由於老師的恩情。』『接受佈施有十五個地方：第一是戒場界，第二是境界界，第三是同布薩界，第四是不失衣界，第五是羅婆界，第六是聚落界，第七是村界，第八是國土界，第九是阿槃陀羅界，第十是擲水界，第十一是鄉居界，第十二是羅那界，第十三是阿羅阇界，第十四是洲界，第十五是鐵圍山界。』這是十五個界，你現在應當知道。戒場界，前面已經說過了。境界界，或者在講堂，或者在食堂，分衣的健人投擲兩次石頭之後返回，隨著界的大小，都有投擲石頭的界限，比丘進入都應當分得，這叫做境界界。同布薩界，如果進入布薩界的人，都應該分得，這叫做布薩界。不失衣界，進入不失衣界內，都應該分得，這叫做不失衣界。羅婆界，如果國王或者大臣，為比丘建造住所完畢，或者十由旬（Yojana，古印度長度單位），或者豎立柱子、或者製作標誌，在這個標誌內，如果有佈施都屬於我們，這叫做羅婆界。聚落界

【English Translation】 English version: If the path is accomplished, one should definitely make offerings to the Buddha. Therefore, Indra (帝釋，King of the Gods) transformed himself into the body of Jivaka's (耆婆，famous physician) teacher to instruct Jivaka, and within seven months, Jivaka acquired all of his teacher's medical skills. After seven months, Indra's teachings were complete, and after seven years, Jivaka's medical skills were perfected, and he returned to his own country. Why did (Jivaka) treat illnesses on the way? His teacher thought to himself, 'This is a prince, he does not lack wealth and treasures, if he returns to his country, he will not recognize my kindness.' After thinking this, he gave Jivaka old and worn-out clothes and did not give him any food. Jivaka bid farewell to his teacher and returned. On the way, because of hunger and thirst, he passed through a village and asked the villagers, 'Who has an illness in their family?' The villagers replied, 'The elder's family has an illness.' Jivaka then treated him and received a large amount of treasure. Jivaka thought to himself, 'I treated one person's illness and received so much treasure, if I treat more people's illnesses, I should receive immeasurable treasure, and all that I have obtained is due to my teacher's kindness.' 'There are fifteen places for receiving offerings: first, the boundary of the ordination ground; second, the boundary of the territory; third, the boundary of the shared Uposatha (布薩，observance day) ; fourth, the boundary of not losing robes; fifth, the boundary of Laba; sixth, the boundary of the settlement; seventh, the boundary of the village; eighth, the boundary of the country; ninth, the boundary of Apantara; tenth, the boundary of throwing water; eleventh, the boundary of the rural residence; twelfth, the boundary of Lana; thirteenth, the boundary of Aroja; fourteenth, the boundary of the continent; fifteenth, the boundary of the Iron Mountain Range.' These are the fifteen boundaries, you should know now. The boundary of the ordination ground has already been discussed. The boundary of the territory is either in the lecture hall or in the dining hall. The strong person who distributes robes throws stones twice and returns. Depending on the size of the boundary, there are boundaries for throwing stones. Monks who enter should all receive a share, this is called the boundary of the territory. The boundary of the shared Uposatha, if those who enter the Uposatha boundary, should all receive a share, this is called the Uposatha boundary. The boundary of not losing robes, those who enter the boundary of not losing robes should all receive a share, this is called the boundary of not losing robes. The boundary of Laba, if the king or minister builds a residence for the monks, either ten Yojana (由旬，ancient Indian unit of distance), or erects pillars, or makes signs, within this sign, if there are offerings, they all belong to us, this is called the boundary of Laba. The boundary of the settlement

者，有市故名聚落界。村界者，無市名為村界。國土界者，有城邑名為國土界。阿槃陀羅界者，是阿蘭若處界也。擲水界者，是船界。鄉居界者，隨城東西，名鄉居界。羅那界者，是國土界也。阿羅阇界者，一王所領，是名阿羅阇界。洲界者，海中一洲，是名洲界。鐵圍界者，是一鐵圍山界。

「若人言佈施界場眾僧，屬界場眾僧，布薩界不得。若人言佈施境界者，及擲石界得。若人言佈施布薩界者，同利養界亦得。若人言佈施不失衣界，布薩界、利養界俱得，唯除布薩界中有聚落界，不得。若人言佈施聚落界者，聚落界中有布薩界，大小皆得。若人言佈施村界者，村中有布薩界及諸小界，皆得。若人言佈施國土界者，一國土界盡得。若人言佈施阿蘭若處界者，阿蘭若處得，余界不得。若人言佈施擲水界者，入擲水界內得，余不得。若人言佈施鄉居界者，鄉居中有界、在鄉居界中亦得。若人言佈施羅那，一國土界亦得。若人言佈施阿羅阇界者，一王所領一國土眾僧皆得。

「若人言佈施師子洲、閻浮利地洲，佈施二洲眾僧，隨有眾僧，多少應中半分，若閻浮利地五人，師子洲百千人，亦應中半分。若人言佈施界內眾僧，比丘應問：『界有多種，施何物界？』答言：『不知。』但言施界內眾僧，隨界內眾僧

【現代漢語翻譯】現代漢語譯本聚落界：有市場的地方，因此稱為聚落界。村界：沒有市場的地方，稱為村界。國土界：有城池的地方，稱為國土界。阿槃陀羅界（Apantaka）：指寂靜的阿蘭若（Aranya）之處。擲水界：指船的範圍。鄉居界：隨著城市的東西方向，稱為鄉居界。羅那界（Rona）：指國土界。阿羅阇界（Aroja）：指一個國王所統治的區域，稱為阿羅阇界。洲界：指海中的一個洲，稱為洲界。鐵圍界：指一個鐵圍山（Cakravāla）的範圍。

『如果有人說佈施界場給僧眾，屬於界場僧眾，布薩（Uposatha）界則不能包括在內。如果有人說佈施境界，以及投擲石頭的範圍，則可以。如果有人說佈施布薩界，那麼同等的利養界也可以。如果有人說佈施不失衣界，布薩界、利養界都可以包括在內，唯獨布薩界中有聚落界的情況除外，不能包括。如果有人說佈施聚落界，聚落界中有布薩界，無論大小都可以包括。如果有人說佈施村界，村中有布薩界以及其他小界，都可以包括。如果有人說佈施國土界，整個國土界都可以包括。如果有人說佈施阿蘭若處界，阿蘭若處可以包括，其他界則不能包括。如果有人說佈施擲水界，在擲水界內可以包括，其他則不能包括。如果有人說佈施鄉居界，鄉居中有界，在鄉居界中也可以包括。如果有人說佈施羅那界，整個國土界也可以包括。如果有人說佈施阿羅阇界，一個國王所統治的一個國土的僧眾都可以包括。』

『如果有人說佈施師子洲（Simhala-dvīpa）、閻浮利地洲（Jambudvīpa），佈施給這兩個洲的僧眾，無論僧眾有多少，都應該平分。如果閻浮利地有五個人，師子洲有成百上千人，也應該平分。如果有人說佈施界內的僧眾，比丘應該問：『界有多種，您佈施的是哪種界？』回答說：『不知道。』只是說佈施界內的僧眾，那麼就按照界內的僧眾來分配。』

【English Translation】 English version 『That which has a market is called a settlement boundary (聚落界, Jùluò jiè). That which has no market is called a village boundary (村界, Cūn jiè). That which has a city is called a national boundary (國土界, Guótǔ jiè). The Apantaka boundary (阿槃陀羅界, Āpántuóluó jiè) is the boundary of a quiet Aranya (阿蘭若, Ālányě) place. The throwing-water boundary (擲水界, Zhì shuǐ jiè) is the boundary of a boat. The rural dwelling boundary (鄉居界, Xiāngjū jiè) is named according to the east and west of the city. The Rona boundary (羅那界, Luónà jiè) is a national boundary. The Aroja boundary (阿羅阇界, Āluóshé jiè) is that which is governed by one king, and is called an Aroja boundary. The island boundary (洲界, Zhōu jiè) is an island in the sea, and is called an island boundary. The Iron Mountain boundary (鐵圍界, Tiě wéi jiè) is the boundary of one Iron Mountain (Cakravāla).』

『If someone says they are giving alms to the Sangha (僧眾, Sēngzhòng) within a boundary field (界場, Jièchǎng), it belongs to the Sangha within that boundary field, but the Uposatha boundary (布薩, Bùsà) is not included. If someone says they are giving alms within a boundary, including the throwing-stone boundary, that is acceptable. If someone says they are giving alms within the Uposatha boundary, then the boundary of shared benefits is also acceptable. If someone says they are giving alms within the boundary where robes are not lost, then the Uposatha boundary and the boundary of shared benefits are both included, except when the Uposatha boundary contains a settlement boundary, which is not included. If someone says they are giving alms within a settlement boundary, and the settlement boundary contains an Uposatha boundary, then both large and small are included. If someone says they are giving alms within a village boundary, and the village contains an Uposatha boundary and other small boundaries, all are included. If someone says they are giving alms within a national boundary, then the entire national boundary is included. If someone says they are giving alms within an Aranya place boundary, then the Aranya place is included, but other boundaries are not. If someone says they are giving alms within a throwing-water boundary, then that which is within the throwing-water boundary is included, but nothing else. If someone says they are giving alms within a rural dwelling boundary, and there is a boundary within the rural dwelling, then that which is within the rural dwelling boundary is also included. If someone says they are giving alms to Rona, then the entire national boundary is also included. If someone says they are giving alms to the Aroja boundary, then the Sangha of the entire nation governed by one king is included.』

『If someone says they are giving alms to Simhala-dvīpa (師子洲, Shīzi zhōu) and Jambudvīpa (閻浮利地洲, Yánfú lì de zhōu), giving alms to the Sangha of these two continents, then regardless of how many members there are in the Sangha, it should be divided equally. If there are five people in Jambudvīpa and hundreds of thousands of people in Simhala-dvīpa, it should still be divided equally. If someone says they are giving alms to the Sangha within a boundary, the Bhikshu (比丘, Bǐqiū) should ask: 『There are many kinds of boundaries, which boundary are you giving alms to?』 If they answer: 『I do not know,』 and only say they are giving alms to the Sangha within a boundary, then it should be distributed according to the Sangha within that boundary.』

多少皆得。別住處同利養，隨住處得，物應共分。僧得施者，若人言佈施僧，鳴磬集眾，來及者得。若檀越擔一衣，施僧與一比丘，比丘受已言：『我應受。』此惡受。云何善受？應受已鳴磬集僧，集僧已，以黃物畫作分數，不得破，從上座示：『此分是上座分，上座取不？』上座答言：『此分我不取，佈施長老。』如是第二第三，上座皆言不取佈施長老，乃至下座亦如是，此比丘得取，是名善受。

「若住處有一比丘，檀越將衣佈施一比丘，此比丘應鳴磬集僧，若有比丘來共分，若無比丘來得，心念口言獨受。若檀越佈施僧，受糞掃衣比丘不得受。若人入住處佈施僧，鳴磬集眾，外比丘來相連臂入，乃至百由旬，前者入界內，最後者亦得分。何以故？以相連不斷，是故得分。若人佈施二部僧，隨人多少應中半分，若有百比丘尼，有一比丘，亦應中半分，若有百比丘，有一比丘尼，亦應得半。若人施僧缽囊革屣、囊漉囊針刀子杖扇，受糞掃衣比丘得受。若檀越擔物佈施一人，復言施僧，依僧次取一分，不得別取。

「若人施佛、施比丘比丘尼，云何分？破作二分，一分與佛，一分與比丘比丘尼共等分。若人施眾多比丘，施法師一人，施佛，云何分？佛、一比丘、眾多比丘平等分。若人將餘食施佛及僧，以

【現代漢語翻譯】現代漢語譯本：『無論多少都可以獲得。如果住在不同的地方但享有共同的利益，就按照居住的地方來分配，物品應該共同分享。如果有人佈施僧眾，就敲磬集合大家，來的人都可以獲得。如果施主用擔子挑來一件衣服，佈施給一位比丘，這位比丘接受后說：『我應該接受。』這是不好的接受方式。怎樣才是好的接受方式呢？應該接受后敲磬集合僧眾，集合僧眾后，用黃色的東西畫出分數，不能破壞，從上座開始詢問：『這個份額是上座的，上座要嗎？』上座回答說：『這個份額我不要，佈施給長老。』像這樣第二、第三次詢問，上座都說不要佈施給長老，乃至下座也這樣說，這位比丘才可以拿取，這叫做好的接受方式。

『如果居住的地方有一位比丘，施主拿衣服佈施給這位比丘，這位比丘應該敲磬集合僧眾，如果有比丘來就共同分配，如果沒有比丘來就可以自己獲得，心裡想著口裡說著獨自接受。如果施主佈施僧眾，穿著糞掃衣的比丘不能接受。如果有人進入居住的地方佈施僧眾，敲磬集合大家，外面的比丘連臂進入，乃至一百由旬（yóu xún，古印度長度單位），前面的人進入界內，最後的人也可以分得一份。為什麼呢？因為相連不斷，所以可以分得一份。如果有人佈施給二部僧（比丘僧團和比丘尼僧團），就按照人數多少平均分成兩份，如果有一百位比丘尼，有一位比丘，也應該平均分成兩份，如果有一百位比丘，有一位比丘尼，也應該得到一半。如果有人佈施僧眾缽（bō，僧人使用的食器）、囊（náng，袋子）、革屣（gé xǐ，鞋子）、囊漉（náng lù，濾水用的袋子）、囊針（náng zhēn，裝針的袋子）、刀子、杖、扇子，穿著糞掃衣的比丘可以接受。如果施主用擔子挑來物品佈施給一個人，又說佈施給僧眾，就按照僧眾的次序取一份，不能另外取。』

『如果有人佈施佛、佈施比丘（bǐ qiū，出家男子）、比丘尼（bǐ qiū ní，出家女子），應該怎麼分配呢？分成兩份，一份給佛，一份給比丘比丘尼共同平均分配。如果有人佈施給眾多比丘，佈施給法師一人，佈施給佛，應該怎麼分配呢？佛、一位比丘、眾多比丘平等分配。如果有人將剩餘的食物佈施給佛和僧眾，以

【English Translation】 English version: 『However much is given, all may receive. If living in separate dwellings but sharing common benefits, distribution should be according to the place of residence, and items should be shared. If someone makes a donation to the Sangha (sēng qié, monastic community), a signal should be sounded to gather the community, and those who come may receive. If a donor brings a robe as a gift for a Bhikshu (bǐ qiū, Buddhist monk), and the Bhikshu, upon receiving it, says, 『I am entitled to receive this,』 this is an improper acceptance. What constitutes proper acceptance? Upon receiving it, a signal should be sounded to gather the Sangha. Once the Sangha is gathered, the portions should be marked with yellow dye, without breaking them, starting with the most senior monk, who should be asked, 『Is this portion for the most senior monk? Does the most senior monk accept it?』 If the most senior monk replies, 『I do not accept this portion; give it to the elder,』 and this is repeated a second and third time, with the most senior monk always declining in favor of the elder, and even the junior monks do the same, then the Bhikshu may take it. This is called proper acceptance.

『If there is a Bhikshu residing in a place, and a donor brings a robe as a gift for that Bhikshu, the Bhikshu should sound a signal to gather the Sangha. If other Bhikshus come, they should share it. If no Bhikshus come, he may receive it alone, thinking and declaring that he receives it alone. If a donor makes a donation to the Sangha, a Bhikshu wearing discarded rags is not allowed to receive it. If someone enters a dwelling and makes a donation to the Sangha, a signal should be sounded to gather the community, and external Bhikshus may enter arm-in-arm, even from a hundred Yojanas (yóu xún, ancient Indian unit of distance) away. The first to enter the boundary and the last will both receive a share. Why? Because they are continuously connected, therefore they may receive a share. If someone makes a donation to the two Sanghas (Bhikshu Sangha and Bhikshuni Sangha), it should be divided equally according to the number of people. If there are a hundred Bhikshunis (bǐ qiū ní, Buddhist nun) and one Bhikshu, it should still be divided equally. If there are a hundred Bhikshus and one Bhikshuni, she should still receive half. If someone donates to the Sangha a bowl (bō, a monk's eating utensil), bag (náng, sack), leather sandals (gé xǐ, shoes), water filter bag (náng lù, water filtering bag), needle case (náng zhēn, needle bag), knife, staff, or fan, a Bhikshu wearing discarded rags may receive them. If a donor brings items on a carrying pole as a gift for one person, and then says it is a gift for the Sangha, one share should be taken according to the order of the Sangha, and no separate share may be taken.』

『If someone makes a donation to the Buddha, to Bhikshus (bǐ qiū, ordained monks), and to Bhikshunis (bǐ qiū ní, ordained nuns), how should it be divided? It should be divided into two portions, one portion for the Buddha, and one portion for the Bhikshus and Bhikshunis to share equally. If someone makes a donation to many Bhikshus, to one Dharma teacher, and to the Buddha, how should it be divided? The Buddha, the one Bhikshu, and the many Bhikshus should share equally. If someone offers leftover food to the Buddha and the Sangha, using

缽置佛前次第行，佛飯誰得食？若有侍佛比丘得食，若無侍佛比丘，有白衣侍佛亦得食。若檀越佈施安居竟僧，后安居者不得，破安居人亦不得。若人冬分中，檀越言佈施安居竟僧，前後安居僧悉得，唯除破安居人不得。若人言佈施某寺某房，隨檀越言得。若人言佈施安居僧，前後安居、破安居人皆得。若檀越佈施迦提月后安居人，后安居人得，前安居人不得。若人于春分中佈施安居僧，應問：『為佈施安居竟僧，當來安居僧？』答言：『佈施當來安居僧。』當來安居僧得。比丘語檀越言：『當來恐有賊難，不能掌護。』檀越教分，隨施主得分。若檀越言：『食我食，佈施衣。』不食者不得受。我施藥者亦如是。指示施者，隨指示處得衣。犍度竟。

「藥犍度。拘跋陀羅飯者，此是穄米飯也。修步者，此是青豆羹。吉羅者，此是竹筍也。那㝹者，此是外國藥，無解。呿阇尼者，一切果，是名呿阇尼。呵羅勒者，如大棗大，其味酢苦，服便利。鞞醯勒者，其形如桃子，其味甜，服能治嗽。阿摩勒者，此是余甘子也，廣州土地有，其形如蕤子大。質多羅藥，是外國藥名。加婆藥者，是外國藥名。婆利婆婆者，是芥子。𧸐渠者，外國藥，能治毒，漢地無有。陀婆阇者，是煙藥。耆羅阇那耆者，此是赤石也。眼藥者，陀

【現代漢語翻譯】現代漢語譯本：缽放在佛前依次傳遞，佛的飯食誰可以食用？如果有侍奉佛的比丘可以食用，如果沒有侍奉佛的比丘，有在家居士侍奉佛也可以食用。如果施主佈施給安居結束的僧眾，後來安居的人不能得到，破壞安居的人也不能得到。如果有人在冬至時，施主說佈施給安居結束的僧眾，前後安居的僧眾都可以得到，唯獨破壞安居的人不能得到。如果有人說佈施給某寺某房，就按照施主所說的得到。如果有人說佈施給安居僧，前後安居、破壞安居的人都可以得到。如果施主佈施給結夏安居月之後的安居人，后安居的人可以得到，前安居的人不能得到。如果有人在春分時佈施給安居僧，應該問：『是佈施給安居結束的僧眾，還是未來的安居僧眾？』回答說：『佈施給未來的安居僧眾。』未來的安居僧眾可以得到。比丘告訴施主說：『將來恐怕有盜賊之難，不能掌管守護。』施主教導分發，按照施主所說的分得。如果施主說：『吃我的食物，佈施衣服。』不吃的人不能接受。我施捨藥物也是這樣。指示施捨的人，按照指示的地方得到衣服。犍度（Khandhaka，篇章）結束。

「藥犍度（藥篇）。拘跋陀羅飯（Kuvallabadara-bhatta）：這是穄米飯。修步（Supa）：這是青豆羹。吉羅（Kilaata）：這是竹筍。那㝹（Naṇu）：這是外國藥，無法解釋。呿阇尼（Khajjaniya）：一切水果，名為呿阇尼。呵羅勒（Haritaki）：像大棗一樣大，味道酸苦，服用后能通便。鞞醯勒（Bibhitaka）：形狀像桃子，味道甜，服用后能治療咳嗽。阿摩勒（Amalaka）：這是余甘子，廣州有這種植物，形狀像蕤子一樣大。質多羅藥（Citraka）：是外國藥名。加婆藥（Kārava）：是外國藥名。婆利婆婆（Paribhaba）：是芥子。𧸐渠（Hiṅgu）：外國藥，能治療毒，漢地沒有。陀婆阇（Dhavasa）：是煙藥。耆羅阇那耆（Gīrājanāgī）：這是赤石。眼藥：陀

【English Translation】 English version: The bowl is placed before the Buddha and passed along in order. Who may eat the Buddha's food? If there is a Bhikkhu (monk) attending the Buddha, he may eat. If there is no Bhikkhu attending the Buddha, a layperson attending the Buddha may also eat. If a donor makes an offering to the Sangha (community of monks) at the end of the retreat (Vassa), those who retreat later may not receive it, nor may those who have broken the retreat. If someone, during the winter solstice, says they are offering to the Sangha at the end of the retreat, all monks who retreated before and after may receive it, except for those who have broken the retreat. If someone says they are offering to a specific temple or room, it is distributed according to the donor's wishes. If someone says they are offering to the retreat Sangha, all who retreated before, after, and those who broke the retreat may receive it. If a donor makes an offering to those who retreat after the Kaṭhina (robe-offering) month, those who retreat later may receive it, but those who retreated earlier may not. If someone makes an offering to the retreat Sangha during the spring equinox, one should ask: 'Is this an offering to the Sangha that has completed the retreat, or to the Sangha that will retreat in the future?' If the answer is: 'It is an offering to the Sangha that will retreat in the future,' then the Sangha that will retreat in the future may receive it. If a Bhikkhu tells the donor: 'In the future, there may be difficulties with thieves, and we may not be able to manage and protect it,' the donor instructs how to distribute it, and it is distributed according to the donor's instructions. If a donor says: 'Eat my food and offer robes,' those who do not eat may not receive the robes. It is the same with my offering of medicine. The one who indicates the offering, receives the robe according to the indicated place. The Khandhaka (section) ends.

'Medicine Khandhaka (section on medicine). Kuvallabadara-bhatta (Kuvallabadara rice): This is sorghum rice. Supa (Supa): This is green bean soup. Kilaata (Kilaata): This is bamboo shoots. Naṇu (Naṇu): This is a foreign medicine, not explained. Khajjaniya (Khajjaniya): All fruits are called Khajjaniya. Haritaki (Haritaki): It is as large as a jujube, tastes sour and bitter, and helps with bowel movements when taken. Bibhitaka (Bibhitaka): Its shape is like a peach, its taste is sweet, and it can cure coughs when taken. Amalaka (Amalaka): This is Emblic myrobalan, which is found in Guangzhou, and its shape is like a Zizyphus jujuba. Citraka (Citraka): This is a foreign medicine name. Kārava (Kārava): This is a foreign medicine name. Paribhaba (Paribhaba): This is mustard seed. Hiṅgu (Hiṅgu): A foreign medicine that can cure poison, not found in China. Dhavasa (Dhavasa): This is smoking medicine. Gīrājanāgī (Gīrājanāgī): This is red stone. Eye medicine: Dha

婆阇。陀婆阇那者，陸地生。耆羅阇那者，水中生也。龍者，長身無足。師子象馬龍狗肉不得食，皮毛不得用。得一切肉應問，若得不問，得突吉羅罪。失守摩羅者，鱷魚也，廣州土境有。黑石蜜者，是甘蔗糖，堅強如石，是名石蜜。伽尼者，此是蜜也。烏婆陀頗尼，頗尼者，薄甘蔗糖。

「邊房云何結作凈屋？若初豎柱時，先作坑，以柱近坑，比丘圍繞捧柱而說：『為僧眾作凈屋。』如是三說，說亦竟柱亦豎。第二第三第四柱亦如是說，若說一柱亦成凈屋。若以成屋云何作凈？應喚屋主來語言：『此屋未凈，汝為眾僧作凈。』檀越作是言：『此凈屋佈施眾僧，隨意受用。』即成凈屋。若先作屋無屋主，云何作凈？若聚落有老宿，應喚來，『此屋未作凈，請為凈主。』若檀越不解說，比丘應教作是言：『此是凈屋，佈施眾僧，隨意受用。』即得作凈屋，受用隨意，安置飲食，無內宿、無內煮罪。

「閻浮子者，其形如沈菰大，紫色酢甜。舍樓伽者，此是憂缽羅。拘物頭花根，舂取汁澄使清，是名舍樓伽漿。波漏師者，此似庵羅果。一切木果得作非時漿，唯除七種谷不得。一切諸葉得非時服，唯除芋不得。一切諸花得作非時服，唯除摩頭花汁。一切果中，唯除羅多樹果、椰子果、波羅㮏子、甜瓠子、冬菰、

【現代漢語翻譯】現代漢語譯本：婆阇（Bhaja），陀婆阇那（Dabhajana）指的是陸地上生長的植物。耆羅阇那（Jilajana）指的是水中生長的植物。龍的特點是身形長且沒有腳。獅子、象、馬、龍和狗的肉不能食用，它們的皮毛也不能使用。如果得到任何肉類，都應該詢問是否可以食用；如果沒有詢問就食用，會犯突吉羅罪（Dukkata，一種輕罪）。失守摩羅（Sisumara）指的是鱷魚，在廣州的土地上有。黑石蜜指的是甘蔗糖，堅硬如石頭，因此被稱為石蜜。伽尼（Ghani）指的是蜂蜜。烏婆陀頗尼（Upada Phani），頗尼（Phani）指的是薄的甘蔗糖。

『邊房應該如何結界成為凈屋？』如果最初豎立柱子時，先挖好坑，將柱子靠近坑，比丘們圍繞著柱子，捧著柱子說：『爲了僧眾建造凈屋。』這樣說三次，說完之後柱子也豎立起來了。第二根、第三根、第四根柱子也像這樣說。如果只說一根柱子，也算成為凈屋。如果已經建好的房屋，應該如何做凈？應該叫屋主來，對他說：『這間屋子還沒有做凈，請你為眾僧做凈。』檀越（Dānapati，施主）應該這樣說：『這間凈屋佈施給眾僧，隨意使用。』這樣就成為凈屋。如果先建了房屋，但是沒有屋主，應該如何做凈？如果村落里有年長的長老，應該請他來，說：『這間屋子還沒有做凈，請您做凈主。』如果檀越不明白怎麼說，比丘應該教他說：『這是凈屋，佈施給眾僧，隨意使用。』這樣就可以做成凈屋，可以隨意使用，安置飲食，沒有內宿（在寺院內住宿）、沒有內煮（在寺院內烹飪）的罪過。

閻浮子（Jambū），形狀像沈菰（一種香菇）那麼大，顏色是紫色，味道酸甜。舍樓伽（Sarauga）指的是優缽羅（Utpala，藍色蓮花）。拘物頭花（Kumuda）的根，舂搗取汁，澄清之後，就叫做舍樓伽漿。波漏師（Parusi）類似庵羅果（Amra，芒果）。一切木本植物的果實都可以製作成非時漿（指在非規定的時間飲用的飲料），只有七種穀物不可以。一切葉子都可以作為非時藥服用，只有芋頭不可以。一切花都可以製作成非時藥服用，只有摩頭花（Madhuka）的汁液不可以。一切水果中，只有羅多樹果（Rodhra）、椰子果（Narikela）、波羅㮏子（Panasa，菠蘿蜜）、甜瓠子（Alabu）、冬菰（冬瓜）不可以。

【English Translation】 English version: Bhaja, Dabhajana refers to plants that grow on land. Jilajana refers to plants that grow in water. The characteristic of a dragon is that it has a long body and no feet. The meat of lions, elephants, horses, dragons, and dogs cannot be eaten, and their skins and furs cannot be used. If any meat is obtained, one should ask if it can be eaten; if one eats it without asking, one commits a Dukkata (a minor offense). Sisumara refers to a crocodile, which is found in the land of Guangzhou. Black rock candy refers to sugarcane sugar, which is as hard as stone, hence it is called rock candy. Ghani refers to honey. Upada Phani, Phani refers to thin sugarcane sugar.

'How should a side room be consecrated as a pure dwelling?' If, when initially erecting the pillars, one first digs the holes, brings the pillars near the holes, and the monks surround the pillars, holding them up and saying: 'We are building a pure dwelling for the Sangha.' This is said three times, and after it is said, the pillars are erected. The second, third, and fourth pillars are also spoken over in the same way. If only one pillar is spoken over, it is still considered a pure dwelling. If the house is already built, how should it be consecrated? One should call the owner of the house and say to him: 'This house has not yet been consecrated; please consecrate it for the Sangha.' The Dānapati (donor) should say: 'This pure dwelling is donated to the Sangha for their free use.' Then it becomes a pure dwelling. If the house is built first and there is no owner, how should it be consecrated? If there is an elder in the village, one should invite him and say: 'This house has not yet been consecrated; please be the consecrator.' If the Dānapati does not understand how to say it, the monks should teach him to say: 'This is a pure dwelling, donated to the Sangha for their free use.' Then it can be made into a pure dwelling, and it can be used freely, and food and drink can be placed there, without the offense of sleeping inside (staying overnight in the monastery) or cooking inside (cooking in the monastery).

Jambū (rose apple) is shaped like a mushroom, purple in color, and tastes sour and sweet. Sarauga refers to Utpala (blue lotus). The root of the Kumuda flower (white water lily) is pounded to extract juice, which is clarified and called Sarauga juice. Parusi is similar to the Amra fruit (mango). The fruits of all woody plants can be made into non-seasonal drinks (drinks consumed at times other than those prescribed), except for the seven grains. All leaves can be taken as non-seasonal medicine, except for taro. All flowers can be made into non-seasonal medicine, except for the juice of the Madhuka flower (butter tree). Among all fruits, only Rodhra fruit, Narikela (coconut), Panasa (jackfruit), Alabu (sweet gourd), and winter melon are not allowed.

甜菰，此六種果不得非時服。一切豆不得非時服。盛水器者，木瓦鐵，餘者不得用。若自有種子、眾僧地，應半與眾僧。若自有地、眾僧種子，應半與眾僧。藥揵度竟。

善見律毗婆沙卷第十七大正藏第 24 冊 No. 1462 善見律毗婆沙

善見律毗婆沙卷第十八

蕭齊外國三藏僧伽跋陀羅譯

「迦絺那衣犍度。」

問曰：「幾人得受迦絺那衣？」

「下至五人，前安居人得受迦絺那衣，破安居人、后安居人不得，異住處不得。若住處不滿五人，得喚余寺眾僧足數受得，足數，客比丘不得受。若住處有四比丘，一沙彌安居欲竟，為沙彌受大戒，得足成五人受迦絺那衣，新受戒者亦成受，一比丘四沙彌受戒亦如是。若住處有五比丘若過五，不解受迦絺那衣，得余處請一知法比丘，使羯磨受迦絺那衣，得為羯磨，自不受亦不得衣分。」

法師問曰：「何人得與眾僧迦絺那衣？」

答曰：「七眾衣、天人衣，得受作迦絺那衣。若人不解作迦絺那衣來問，比丘應教。若僧伽梨、郁多羅、僧安陀會，隨一一衣，得受作迦絺那衣。十六日明相出，將迦絺那衣裁來與眾僧，比丘應語衣主：『須針綖染色，作衣比丘多少。』檀越聞已，應供養作衣比丘飲食。為僧受迦

【現代漢語翻譯】現代漢語譯本甜菰（一種菌類），這六種果實不得在非時食用。一切豆類不得在非時食用。盛水器皿，可以用木製、瓦制、鐵製，其餘材質不得使用。如果（比丘）自己有種子、眾僧有土地，（收成）應分一半給眾僧。如果自己有土地、眾僧有種子，應分一半給眾僧。藥犍度到此結束。

《善見律毗婆沙》卷第十七大正藏第24冊 No. 1462 《善見律毗婆沙》

《善見律毗婆沙》卷第十八

蕭齊外國三藏僧伽跋陀羅（Sanghabhadra）譯

『迦絺那衣犍度（Kathina-civara Khandha，迦絺那衣的章節）』。

問曰：『幾個人可以接受迦絺那衣（Kathina-civara）？』

『至少五個人，之前參加安居（An居）的人可以接受迦絺那衣（Kathina-civara），破安居（破戒離開安居）、后安居（遲于規定時間進入安居）的人不可以，不同住處的人不可以。如果住處不滿五個人，可以邀請其他寺廟的眾僧來湊足人數接受，湊足人數后，客比丘（Bhikkhu，出家男眾）不得接受。如果住處有四個比丘（Bhikkhu），一個沙彌（Sramanera，出家男眾預備階段）安居將要結束，為沙彌（Sramanera）授大戒（Upasampada，正式出家），可以湊足五個人接受迦絺那衣（Kathina-civara），新受戒的人也可以接受，一個比丘（Bhikkhu）四個沙彌（Sramanera）受戒也是如此。如果住處有五個比丘（Bhikkhu）或超過五個，不瞭解接受迦絺那衣（Kathina-civara）的方法，可以從其他地方請一位知法的比丘（Bhikkhu），讓他羯磨（Karma，儀式）接受迦絺那衣（Kathina-civara），可以為他羯磨（Karma），自己不接受也不能得到衣物分配。』

法師問曰：『什麼人可以給眾僧迦絺那衣（Kathina-civara）？』

答曰：『七眾衣（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷的衣服）、天人衣，可以接受制作迦絺那衣（Kathina-civara）。如果有人不瞭解製作迦絺那衣（Kathina-civara）來詢問，比丘（Bhikkhu）應該教導。如果是僧伽梨（Samghati，重衣）、郁多羅（Uttarasanga，上衣）、僧安陀會（Samantaka，內衣），隨便哪一件衣服，都可以接受制作迦絺那衣（Kathina-civara）。十六日明相出現時，將迦絺那衣（Kathina-civara）裁剪來交給眾僧，比丘（Bhikkhu）應該告訴施主：『需要針線染色，製作衣服的比丘（Bhikkhu）有多少。』檀越（Danapati，施主）聽了之後，應該供養製作衣服的比丘（Bhikkhu）飲食。為僧接受迦

【English Translation】 English version Sweet mushroom, these six kinds of fruits should not be consumed at improper times. All kinds of beans should not be consumed at improper times. For water containers, wood, clay, or iron can be used, but other materials should not be used. If (a Bhikkhu) has his own seeds and the Sangha (community of monks) has land, half of the harvest should be given to the Sangha (community of monks). If he has his own land and the Sangha (community of monks) has seeds, half should be given to the Sangha (community of monks). The Medicine Khandha (section) ends here.

Shan-Chien-Lü-P'i-P'o-Sha, Volume 17 Taisho Tripitaka Volume 24 No. 1462 Shan-Chien-Lü-P'i-P'o-Sha

Shan-Chien-Lü-P'i-P'o-Sha, Volume 18

Translated by Sanghabhadra, a Tripitaka master from a foreign country during the Xiao Qi Dynasty

'Kathina-civara Khandha (Section on Kathina Robes).'

Question: 'How many people are required to receive the Kathina-civara (Kathina robe)?'

'At least five people. Those who participated in the previous An居 (Rain Retreat) can receive the Kathina-civara (Kathina robe). Those who broke the An居 (left the Rain Retreat by breaking precepts), those who entered the An居 (Rain Retreat) late, and those from different residences cannot. If the residence does not have enough five people, they can invite monks from other temples to make up the number to receive it. Once the number is complete, visiting Bhikkhus (ordained male monks) cannot receive it. If the residence has four Bhikkhus (ordained male monks) and one Sramanera (novice monk) is about to complete the An居 (Rain Retreat), ordaining the Sramanera (novice monk) with the Upasampada (full ordination) can make up five people to receive the Kathina-civara (Kathina robe). The newly ordained can also receive it. The same applies to one Bhikkhu (ordained male monk) and four Sramaneras (novice monks) receiving ordination. If the residence has five Bhikkhus (ordained male monks) or more than five, and they do not know how to receive the Kathina-civara (Kathina robe), they can invite a Bhikkhu (ordained male monk) who knows the Dharma from another place to perform the Karma (ritual) to receive the Kathina-civara (Kathina robe). He can perform the Karma (ritual), but if he does not receive it himself, he will not receive a share of the robes.'

Dharma Master asked: 'Who can give the Kathina-civara (Kathina robe) to the Sangha (community of monks)?'

Answer: 'The robes of the seven assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, Sramaneris, Upasakas, Upasikas), and the robes of Devas (heavenly beings) can be accepted to make the Kathina-civara (Kathina robe). If someone does not know how to make the Kathina-civara (Kathina robe) and comes to ask, the Bhikkhu (ordained male monk) should teach them. If it is a Samghati (outer robe), Uttarasanga (upper robe), or Samantaka (inner robe), any one of these robes can be accepted to make the Kathina-civara (Kathina robe). When the light of the sixteenth day appears, the Kathina-civara (Kathina robe) is cut and given to the Sangha (community of monks). The Bhikkhu (ordained male monk) should tell the Danapati (donor): 'Needles, thread, and dye are needed, and how many Bhikkhus (ordained male monks) are making the robe.' After hearing this, the Danapati (donor) should provide food and drink for the Bhikkhus (ordained male monks) making the robe. Receiving the Ka

絺那衣，應知受衣法用。若衣裁者，應先浣，與眾多比丘共割裁簪縫治，即日染成點凈已應受。若多有人送迦絺那衣，應受一衣，余應分，應羯磨受。僧持迦絺那衣與誰？應與衣壞者。若衣敗比丘多，敗衣比丘中老者與。若無老者，臘數大者與。不得與慳貪者，佛告諸比丘：『當如是持迦絺那衣羯磨法。』律中以說，若衣未成，應喚一切比丘共成，不得說道德作留難，唯除病者。」

法師曰：「何以于迦絺那衣，如是慇勤？為諸佛所贊故。往昔有佛，名無蓮花，有聲聞弟子，名須阇多，作迦絺那衣未成。蓮花佛與一萬六千比丘圍繞，共作迦絺那衣。成已，持衣比丘者，捨己所受持僧伽梨：『迦絺那衣我今持。』如是三說，三說已即持置體上，偏袒右肩往至上座前，合掌向僧而說：『大德！我以法持僧迦絺那衣，愿僧隨喜。』上座從坐起，偏袒右肩合掌向僧，作如是說：『長老！以法持僧迦絺那衣，我隨喜。』乃至下座亦如是說。非僧受持迦絺那衣，非眾受持迦絺那衣，一人持迦絺那衣，僧隨喜眾隨喜，然後成持迦絺那衣。若人持三衣與眾僧，持作迦絺那衣，作是言：『若持迦絺那衣者，三衣悉屬。』隨施主語悉與受衣人，餘眾僧不得受，迦絺那衣已攝僧得施。受迦絺那衣者，輕物得分，重物屬四方僧，若同布薩

【現代漢語翻譯】現代漢語譯本：關於絺那衣（Kāṣāya，一種僧侶的袈裟），應當瞭解接受袈裟的儀軌和用途。如果要裁剪袈裟，應當先清洗，然後與眾多比丘一起裁剪、縫製，當天染色並處理乾淨后就可以接受。如果很多人供養迦絺那衣，應當接受一件，剩餘的應當分給其他比丘，並通過羯磨（Karma，一種佛教儀式）來接受。僧團持有的迦絺那衣應該給誰？應該給袈裟破損的比丘。如果袈裟破損的比丘很多，就給這些比丘中年紀大的。如果沒有年紀大的，就給戒臘（出家受戒的年資）大的。不能給吝嗇貪婪的人。佛陀告訴眾比丘：『應當這樣舉行持有迦絺那衣的羯磨法。』律藏中已經說過，如果袈裟還沒有完成，應當召集所有比丘一起完成，不得以說道德為借口阻撓，除非是生病的人。

法師說：『為什麼對於迦絺那衣，如此慇勤重視？因為這是諸佛所讚歎的。過去有佛，名為無蓮花（Nirupapadma），有一位聲聞弟子，名為須阇多（Sujāta），製作迦絺那衣尚未完成。無蓮花佛與一萬六千比丘圍繞，一起製作迦絺那衣。完成後，持有袈裟的比丘，捨棄自己所受持的僧伽梨（Saṃghāṭī，一種袈裟）：『迦絺那衣我現在持有。』這樣說了三遍，說完后就將袈裟披在身上，袒露右肩，前往上座（長老）面前，合掌向僧團說道：『大德！我依法持有僧團的迦絺那衣，愿僧團隨喜。』上座從座位上起身，袒露右肩，合掌向僧團，這樣說道：『長老！依法持有僧團的迦絺那衣，我隨喜。』乃至下座也這樣說。不是僧團受持迦絺那衣，不是大眾受持迦絺那衣，而是一個人持有迦絺那衣，僧團隨喜，大眾隨喜，然後才算完成持有迦絺那衣。如果有人將三衣（Tricīvara，比丘的三件袈裟）供養給眾僧，用來製作迦絺那衣，並說：『如果有人持有迦絺那衣，這三衣都歸他。』就按照施主所說，全部給予受衣人，其餘眾僧不得接受，因為迦絺那衣已經攝屬於僧團，可以接受供養。接受迦絺那衣的人，輕的物品可以分得，重的物品屬於四方僧（所有地方的僧團），如果一同布薩（Poṣadha，一種佛教儀式）

【English Translation】 English version: Regarding the Kāṣāya (a monk's robe), one should know the rules and purpose for receiving the robe. If a robe is to be tailored, it should first be washed, and then cut, sewn, and mended together with many Bhikṣus (monks). It should be dyed and cleaned on the same day before being accepted. If many people offer Kāṣāya robes, one robe should be accepted, and the rest should be distributed and accepted through Karma (a Buddhist ritual). To whom should the Saṃgha's (monastic community) Kāṣāya robe be given? It should be given to the Bhikṣu whose robe is damaged. If there are many Bhikṣus with damaged robes, it should be given to the eldest among them. If there is no elder, it should be given to the one with the highest monastic seniority (years since ordination). It should not be given to a miserly or greedy person. The Buddha told the Bhikṣus: 'You should perform the Karma ritual for holding the Kāṣāya robe in this way.' It is already stated in the Vinaya (monastic code) that if the robe is not yet completed, all Bhikṣus should be called together to complete it, and no one should obstruct it by talking about morality, except for those who are ill.

The Dharma Master said: 'Why is there such diligence and importance placed on the Kāṣāya robe? Because it is praised by all the Buddhas. In the past, there was a Buddha named Nirupapadma (Without Lotus), and he had a Śrāvaka (disciple) named Sujāta, who had not yet completed making the Kāṣāya robe. Buddha Nirupapadma, surrounded by 16,000 Bhikṣus, worked together to make the Kāṣāya robe. After it was completed, the Bhikṣu holding the robe relinquished his own Saṃghāṭī (outer robe): 'I now hold the Kāṣāya robe.' After saying this three times, he put the robe on his body, bared his right shoulder, and went before the senior monk (Elder), joined his palms, and said to the Saṃgha: 'Venerable ones! I lawfully hold the Saṃgha's Kāṣāya robe, may the Saṃgha rejoice.' The senior monk rose from his seat, bared his right shoulder, joined his palms, and said to the Saṃgha: 'Elder! You lawfully hold the Saṃgha's Kāṣāya robe, I rejoice.' Even the junior monks said the same. It is not the Saṃgha that holds the Kāṣāya robe, it is not the assembly that holds the Kāṣāya robe, but one person holds the Kāṣāya robe, and the Saṃgha rejoices, the assembly rejoices, and then it is considered complete to hold the Kāṣāya robe. If someone offers the Tricīvara (three robes of a Bhikṣu) to the Saṃgha to make a Kāṣāya robe, and says: 'Whoever holds the Kāṣāya robe, these three robes belong to him,' then according to the donor's words, everything should be given to the person receiving the robe, and the rest of the Saṃgha should not receive it, because the Kāṣāya robe has already been included in the Saṃgha and can be accepted as an offering. The person who receives the Kāṣāya robe can receive the lighter items, and the heavier items belong to the Saṃgha of the four directions (Saṃgha of all places), if they are together for Poṣadha (a Buddhist ritual).

界有多住處，不得別受迦絺那衣，應和合一處受一迦絺那衣法。不得縫作，應卻刺作。持所有衣者，未作持出界外。界外者，是余寺也。」

法師曰：「受迦絺那衣已，何以出界外？為安樂住故。作不還意者，比丘出界外已，見此住處有好房舍，或有知識，作不還意，先失住處，后失功德衣。余文句于律中已說。我亦不作衣亦不還者，作念已，住處及功德衣俱失。作衣時失所作衣者，住處先失，后失功德衣。聞失者，先失功德衣，后失住處。斷望者，先失住處，后望后望斷得。所望非望而得者，此文句前後轉易，現多文句，無有深義，于律廣說。迦絺那衣犍度竟。

「若行別住人，若有人請，或與人受戒，得停行法事，罷還續行。舍行法時當如是言：『我今舍波利婆沙。』如是三說。若別住摩那埵，當行法時，比丘去都無人，但作意言：『若比丘來我當白。』六日中都無比丘可白，亦得出罪。若寺中多有比丘來去難白，晝日得舍行法，明相未出，應得四五比丘出界二擲石外，還受行法白僧：『我行摩那埵。若干日以過，余若干日在。』若界內有比丘，出至其處應白，若不白失夜。若比丘送受行法竟，若還者應留一人，待明相出為舍行法，共還入寺如前法，滿六夜已得出罪。出罪法，于律本已說，故不出。

【現代漢語翻譯】現代漢語譯本：『在多個住處的情況下，不得單獨接受迦絺那衣（Kathina，一種僧侶的特殊袈裟），應當共同在一處接受一件迦絺那衣的儀式。不得縫製，應當用刺繡的方式製作。持有所有衣物的人，在未製作完成之前就帶出界外。界外，指的是其他的寺廟。』

法師說：『接受迦絺那衣之後，為什麼要出界外？爲了安樂居住的緣故。如果抱著不返回的想法，比丘出界外后，看到這個住處有好的房舍，或者有認識的人，產生了不返回的想法，就會先失去住處，后失去功德衣。其餘的文句在律藏中已經說過。如果我不製作衣服也不返回，產生這樣的想法后，住處和功德衣都會失去。製作衣服時失去所製作的衣服，會先失去住處，后失去功德衣。聽說失去，會先失去功德衣，后失去住處。斷絕希望，會先失去住處，之後希望斷絕才能得到。所希望的不是希望而得到，這些文句前後顛倒，現在有很多文句，沒有很深的意義，在律藏中廣泛地說明。迦絺那衣犍度（Kathina Khandhaka，律藏中關於迦絺那衣的章節）結束。』

『如果正在進行別住（Parivasa，一種懺悔期）的人，如果有人邀請，或者為人授戒，可以暫停行法事宜，停止后可以繼續進行。捨棄行法的時候應當這樣說：『我現在捨棄波利婆沙（Parivasa）。』這樣說三次。如果正在進行別住摩那埵（Manatta，一種更長的懺悔期），在進行法事的時候，比丘去到沒有人的地方，只要心裡想著：『如果有比丘來，我就稟告。』六天中都沒有比丘可以稟告，也可以出罪。如果寺廟中有很多比丘來來往往難以稟告，白天可以捨棄行法，天亮之前，應該讓四五個比丘出界外兩擲石頭的距離，回來接受行法，稟告僧眾：『我正在進行摩那埵（Manatta）。已經過了若干天，還剩下若干天。』如果在界內有比丘，出去到他的地方應該稟告，如果不稟告就會失去一夜。如果比丘送受行法完畢，如果要返回，應該留一個人，等待天亮后捨棄行法，一起返回寺廟，按照之前的法，滿了六夜就可以出罪。出罪的方法，在律本中已經說過，所以不在這裡說明。

【English Translation】 English version: 『Where there are multiple dwelling places, it is not permissible to individually receive a Kathina robe (Kathina, a special robe for monks); they should collectively receive one Kathina robe ceremony in one place. It should not be sewn but should be made by embroidery. One who possesses all the robes, if they take them outside the boundary before they are made, the outside boundary refers to other monasteries.』

The Dharma master said, 『After receiving the Kathina robe, why go outside the boundary? For the sake of peaceful dwelling. If one has no intention of returning, and a bhikkhu (monk) goes outside the boundary and sees good dwellings or acquaintances, and forms the intention not to return, they will first lose the dwelling place and then lose the meritorious robe. The remaining sentences have already been explained in the Vinaya (monastic code). If I neither make the robe nor return, upon forming this thought, both the dwelling place and the meritorious robe are lost. If one loses the robe being made while making it, they will first lose the dwelling place and then lose the meritorious robe. Hearing of the loss, one will first lose the meritorious robe and then lose the dwelling place. Severing hope, one will first lose the dwelling place, and then hope is severed to obtain it. Obtaining what is hoped for without hope, these sentences are reversed, and there are now many sentences without deep meaning, which are extensively explained in the Vinaya. The Kathina Khandhaka (Kathina Khandhaka, the section on Kathina robes in the Vinaya) ends.』

『If a person is undergoing Parivasa (Parivasa, a period of penance), if someone invites them or if they give ordination to someone, they may suspend the practice of the Dharma, and after stopping, they may continue. When abandoning the practice of the Dharma, one should say thus: 『I now abandon Parivasa (Parivasa).』 Say this three times. If one is undergoing Manatta (Manatta, a longer period of penance), when practicing the Dharma, if the bhikkhu goes to a place where there is no one, just think in their mind: 『If a bhikkhu comes, I will inform them.』 If there is no bhikkhu to inform for six days, one may also be absolved of the offense. If there are many bhikkhus coming and going in the monastery and it is difficult to inform them, one may abandon the practice of the Dharma during the day, and before dawn, four or five bhikkhus should go outside the boundary two stone throws away, return to receive the practice of the Dharma, and inform the Sangha (monastic community): 『I am undergoing Manatta (Manatta). So many days have passed, and so many days remain.』 If there is a bhikkhu within the boundary, one should go out to their place and inform them; if one does not inform them, one will lose the night. If the bhikkhu finishes sending the reception of the practice of the Dharma, if they want to return, they should leave one person behind to wait for dawn to abandon the practice of the Dharma, and return to the monastery together according to the previous Dharma, and after six nights have passed, they may be absolved of the offense. The method of absolution has already been explained in the Vinaya, so it is not explained here.』

「爾時拘睒彌有一住處，有二比丘，一是律師，一修多羅師。時修多羅師，入廁用洗瓫竟，不去水覆瓫。律師入廁，見洗瓫不去水，問修多羅師言：『誰入廁不去水覆瓫。』修多羅師答言：『是我。』律師言：『汝知罪相不？』修多羅師言：『我實不知罪相。』律師言：『汝得突吉羅罪。』修多羅師言：『若犯突吉羅罪，我應懺悔。』律師言：『汝故作與不？』修多羅師言：『不故作。』律師言：『若不故作者無罪。』修多羅師聞律師言無罪，律師還房語弟子言：『修多羅師不知犯，不知不犯。』弟子聞師語已，語修多羅師弟子言：『汝師不知犯不犯。』弟子聞語已，向師說如是事，修多羅師聞弟子語，語弟子言：『此律師先言我無罪，今言我有罪，律師妄語。』修多羅師弟子聞師語已，語律師弟子言：『汝師犯妄語罪。』律師弟子聞語已向師說，如是展轉成大斗諍。律師后得修多羅師便，集眾舉修多羅師罪，為作舉罪羯磨。是故律本中說，和合舉罪。」

問曰：「佛何以從坐起，以神通力，不語諸比丘，往舍衛國？」

答言：「佛在眾中若為判者，得理者歡喜，不得理者便言：『佛朋儻彼部。』誹謗佛言隨愛瞋，因謗佛故死入地獄，是故佛從坐起去，不為其判。拘睒彌揵度竟。瞻婆揵度。無解

【現代漢語翻譯】現代漢語譯本當時在拘睒彌（Kauśāmbī）的一個住處，有兩位比丘（bhikṣu），一位是律師（vinayadhara，持戒律師），一位是修多羅師（sūtradhara，經師）。當時，修多羅師進入廁所，用完洗手盆后，沒有倒掉水並把盆子翻過來。律師進入廁所，看到洗手盆裡有水沒有倒掉，就問修多羅師說：『是誰進入廁所沒有倒掉水並把盆子翻過來？』修多羅師回答說：『是我。』律師說：『你知道這犯了什麼罪嗎？』修多羅師說：『我確實不知道犯了什麼罪。』律師說：『你犯了突吉羅罪（duḥkṛta，惡作罪）。』修多羅師說：『如果犯了突吉羅罪，我應該懺悔。』律師說：『你是故意犯的嗎？』修多羅師說：『不是故意犯的。』律師說：『如果不是故意犯的，就沒有罪。』修多羅師聽到律師說沒有罪，律師回到房間告訴弟子說：『修多羅師不知道什麼是犯戒，什麼是不犯戒。』弟子聽到老師的話后，告訴修多羅師的弟子說：『你的老師不知道什麼是犯戒，什麼是不犯戒。』弟子聽到這話后，向老師說了這件事，修多羅師聽到弟子的話，告訴弟子說：『這位律師先前說我沒有罪，現在又說我有罪，律師說了妄語。』修多羅師的弟子聽到老師的話后，告訴律師的弟子說：『你的老師犯了妄語罪。』律師的弟子聽到這話后告訴老師，就這樣輾轉相傳，釀成了大的爭鬥。律師後來抓住了修多羅師的把柄，召集大眾來指控修多羅師的罪行，為他做了舉罪羯磨（karmavācanā，僧團的儀式）。所以律本中說，要和合才能舉罪。』

問：『佛陀為什麼從座位上起身，用神通力，不告訴眾比丘，前往舍衛國（Śrāvastī）？』

答：『佛陀在眾人之中如果做判決，得理的一方會歡喜，不得理的一方就會說：『佛陀偏袒那一方。』誹謗佛陀說他隨順愛憎，因為誹謗佛陀的緣故，死後會墮入地獄，所以佛陀從座位上起身離開，不為他們做判決。』拘睒彌犍度（Kauśāmbīskandhaka）結束。瞻婆犍度（Campāskandhaka）。沒有解釋。

【English Translation】 English version At that time, in a certain dwelling place in Kauśāmbī (拘睒彌), there were two bhikṣus (比丘, monks): one was a vinayadhara (律師, a master of the Vinaya), and the other was a sūtradhara (修多羅師, a master of the Sutras). At that time, the sūtradhara, after entering the toilet and using the washing basin, did not empty the water and turn the basin over. The vinayadhara entered the toilet, saw that the washing basin had water in it, and asked the sūtradhara, 'Who entered the toilet and did not empty the water and turn the basin over?' The sūtradhara replied, 'It was I.' The vinayadhara said, 'Do you know what offense that is?' The sūtradhara said, 'I really do not know what offense it is.' The vinayadhara said, 'You have committed a duḥkṛta (突吉羅罪, an offense of wrong-doing).' The sūtradhara said, 'If I have committed a duḥkṛta offense, I should confess.' The vinayadhara said, 'Did you do it intentionally?' The sūtradhara said, 'Not intentionally.' The vinayadhara said, 'If it was not done intentionally, there is no offense.' The sūtradhara heard the vinayadhara say there was no offense. The vinayadhara returned to his room and told his disciples, 'The sūtradhara does not know what is an offense and what is not an offense.' After the disciples heard their teacher's words, they told the disciples of the sūtradhara, 'Your teacher does not know what is an offense and what is not an offense.' After the disciples heard these words, they told their teacher about it. The sūtradhara, after hearing his disciples' words, told them, 'This vinayadhara first said I had no offense, and now says I have an offense. The vinayadhara is speaking falsely.' The sūtradhara's disciples, after hearing their teacher's words, told the vinayadhara's disciples, 'Your teacher has committed the offense of false speech.' The vinayadhara's disciples, after hearing these words, told their teacher. In this way, it gradually developed into a great dispute. Later, the vinayadhara found fault with the sūtradhara, gathered the assembly, and accused the sūtradhara of offenses, performing a karmavācanā (羯磨, an act of formal accusation) against him. Therefore, it is said in the Vinaya texts that accusations should be made in harmony.'

Question: 'Why did the Buddha rise from his seat, use his supernatural powers, and go to Śrāvastī (舍衛國) without speaking to the bhikṣus?'

Answer: 'If the Buddha were to judge among the assembly, those who were justified would be happy, but those who were not justified would say, 'The Buddha is biased towards that side.' They would slander the Buddha, saying that he follows love and hatred. Because of slandering the Buddha, they would fall into hell after death. Therefore, the Buddha rose from his seat and left, not making a judgment for them.' The Kauśāmbīskandhaka (拘睒彌揵度) is finished. The Campāskandhaka (瞻婆揵度). No explanation.

。相言諍，用二毗尼滅，現前毗尼、多覓毗尼。憶念毗尼者，為愛盡比丘，下至阿那含人，不為凡夫。多覓毗尼者，處處多覓知法比丘判故，名多覓毗尼。摩夷者，是二部波羅提木叉。若行舍羅，非法舍羅多者收取唱言：『明日更行舍羅。』于其中間，更覓如法伴黨。若上座捉非法舍羅者，行籌者耳語，語言：『上座年老，何以捉非法籌？當捉如法籌。』七滅諍法竟。」

「比丘尼犍度，何以佛不聽女人出家？」

「為敬法故，若度女人出家，正法只得五百歲住，由佛制比丘尼八敬，正法還得千年。」

法師曰：「千年已佛法為都盡也？」

答曰：「不都盡，于千年中得三達智，復千年中得愛盡羅漢、無三達智，復千年中得阿那含，復千年中得斯陀含，復千年中得須陀洹學法，復得五千歲。於五千歲得道，后五千年學而不得道，萬歲后經書文字滅盡，但現剃頭有袈裟法服而已。比丘尼犍度竟。

「重物不得分，眾僧田園池井，不得賣取余物，唯除換易。眾僧牀蓆器物，不得分不得賣，唯除換易。眼藥筒挑耳篦、針綖小刀子、戶鉤鑰、錫杖小桓鐵器杖得分，余作器不得分，唯除斫楊枝斧。除刀子革屣，傘具得分。若人佈施竹草及土，不得分。若人佈施藥得分，箱篋不得分。若人佈施僧房

【現代漢語翻譯】現代漢語譯本：互相爭論，用兩種毗尼（Vinaya，戒律）來平息，即現前毗尼（面對面解決）和多覓毗尼（通過尋找有智慧的比丘來解決）。憶念毗尼是指，爲了愛盡比丘（已經斷除愛慾的比丘），下至阿那含（Anagamin，不還果）的人而設，不適用于凡夫。多覓毗尼是指，在各處尋找通曉佛法的比丘來判斷是非，因此稱為多覓毗尼。摩夷是指，兩個部派的波羅提木叉（Pratimoksha，戒經）。如果行舍羅（抓鬮），非法舍羅（不如法的抓鬮）多，負責人就收取籌碼並宣告：『明日重新抓鬮。』在這期間，尋找如法的同伴。如果上座（長老）抓取了非法舍羅，行籌者就私下告訴他：『上座您年事已高，為何要抓取非法籌？應當抓取如法籌。』七滅諍法（七種平息爭端的方法）結束。

『為什麼佛陀不允許女人出家？』

『爲了尊重佛法，如果允許女人出家，正法只能住世五百年。由於佛陀制定了比丘尼八敬法（八條比丘尼必須遵守的戒律），正法還能住世一千年。』

法師問：『一千年后佛法就完全滅盡了嗎？』

回答說：『不會完全滅盡。在一千年內，有人能證得三達智（三種智慧），再一千年內，有人能證得愛盡羅漢（斷除愛慾的阿羅漢），但沒有三達智，再一千年內，有人能證得阿那含（不還果），再一千年內，有人能證得斯陀含（Srotapanna，一來果），再一千年內，有人能證得須陀洹（Sotapanna，預流果）並學習佛法，這樣總共五千年。在這五千年內有人能證得果位，之後的五千年學習佛法卻不能證得果位，一萬年后經書文字全部滅盡，只剩下剃了頭髮、穿著袈裟法服的樣子而已。』比丘尼犍度（關於比丘尼的章節）結束。

『重物不得分割，眾僧的田地園林池塘水井，不得變賣換取其他物品，只能用於交換。眾僧的床鋪坐具器物，不得分割不得變賣，只能用於交換。眼藥筒、挑耳勺、針線、小刀子、門鉤、鑰匙、錫杖上的小環、鐵器杖可以分割，其他製作的器物不得分割，只能用於砍楊枝的斧頭。刀子、革屣（鞋子）、傘具可以分割。如果有人佈施竹子、草和泥土，不得分割。如果有人佈施藥物可以分割，箱子和櫃子不得分割。如果有人佈施僧房

【English Translation】 English version: When there are disputes, they are settled using two types of Vinaya (discipline): Sāmukhā-vinaya (settling face-to-face) and Tassa-pāpiyasikā-vinaya (settling by seeking wise bhikkhus). The Smṛti-vinaya (Vinaya of mindfulness) is for bhikkhus who have eradicated craving, down to Anāgāmins (non-returners), not for ordinary people. Tassa-pāpiyasikā-vinaya means seeking bhikkhus who know the Dharma everywhere to make judgments, hence the name Tassa-pāpiyasikā-vinaya. Māyī refers to the Prātimokṣa (code of monastic rules) of two factions. If the drawing of lots (śalākā) is conducted, and there are many unlawful lots, the person in charge collects the lots and announces: 'We will draw lots again tomorrow.' In the meantime, they seek lawful companions. If a senior monk (elder) takes an unlawful lot, the person distributing the lots whispers to him, saying: 'Venerable sir, you are old, why are you taking an unlawful lot? You should take a lawful lot.' The seven ways of settling disputes are concluded.

'Why did the Buddha not allow women to become monks?'

'For the sake of respecting the Dharma, if women are allowed to become monks, the Proper Dharma will only last for five hundred years. Because the Buddha established the Eight Garudhamma (eight weighty rules for bhikkhunis), the Proper Dharma can last for another thousand years.'

The Dharma master asked: 'Will the Buddha's Dharma be completely extinguished after a thousand years?'

The answer is: 'It will not be completely extinguished. Within a thousand years, some will attain the Three Wisdoms (tri-vidyā), and in another thousand years, some will attain Arhatship (liberation from craving) without the Three Wisdoms, and in another thousand years, some will attain Anāgāmi (non-returner), and in another thousand years, some will attain Sakṛdāgāmi (once-returner), and in another thousand years, some will attain Śrotāpanna (stream-enterer) and study the Dharma, making a total of five thousand years. Within these five thousand years, some will attain enlightenment, and in the next five thousand years, they will study the Dharma but not attain enlightenment. After ten thousand years, the scriptures and writings will all be extinguished, and only the appearance of shaved heads and wearing robes will remain.' The Bhikṣuṇī Khandhaka (section on bhikkhunis) is concluded.

'Heavy objects cannot be divided. The fields, gardens, ponds, and wells of the Sangha (community) cannot be sold to obtain other items, only exchanged. The beds, mats, and utensils of the Sangha cannot be divided or sold, only exchanged. Eye medicine tubes, ear picks, needles and thread, small knives, door hooks, keys, small rings on walking sticks, and iron walking sticks can be divided. Other manufactured items cannot be divided, except for the axe used to chop willow branches. Knives, leather shoes (sandals), and umbrellas can be divided. If someone donates bamboo, grass, and soil, they cannot be divided. If someone donates medicine, it can be divided, but boxes and chests cannot be divided. If someone donates a monastery

中所用器物，一切不得分，唯除盛油筒。法犍度竟。」

大德舍利弗問優波離律污出品

舍利弗問優波離：　　「幾罪以身得？　　幾罪以口得？　　覆藏得幾罪？　　相觸復有幾？」

優波離以偈答舍利弗：　　「以身得六罪，　　口業復有六，　　覆藏得三罪，　　相觸得五罪。」

第二問：　　「明相出幾罪？　　三唱復有幾？　　於此幾八事，　　一切聚有幾？」

答曰：　　「明相出三罪，　　三唱有二種，　　於此一八事，　　一切聚有一。」

第三問：　　「如來分別結，　　毗尼有幾相？　　毗尼重有幾？　　復有幾粗覆？」

答曰：　　「如來分別說，　　毗尼有二相，　　毗尼重有二，　　覆粗亦有二。」

第四問：　　「聚落間幾罪？　　渡江復有幾？　　啖肉幾偷蘭？　　啖肉幾突吉？」

答曰：　　「聚落間有四，　　渡江亦有四。　　一肉偷蘭遮，　　九肉突吉羅。」

第五問：　　「夜語幾得罪？　　晝日復有幾？　　佈施得幾罪？　　受施得幾罪？」

答曰：　　「夜語有二罪，　　晝日亦有二，　　佈施得三罪，　　受施得四罪。」

第六問：　　「幾罪對首悔？　　幾罪須羯磨，　　作已不可悔，

【現代漢語翻譯】現代漢語譯本：所使用的器物，一切都不能分，只有盛油的筒可以例外。法犍度（Pravāraṇā-skandhaka，自恣犍度）結束。

大德舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問優波離（Upāli，佛陀十大弟子之一，持戒第一）關於律中污損的產生：

舍利弗問優波離：『通過身體會犯幾種罪？通過口語會犯幾種罪？隱瞞過失會犯幾種罪？相互接觸又會犯幾種罪？』

優波離用偈頌回答舍利弗：『通過身體會犯六種罪，口業也會犯六種罪，隱瞞過失會犯三種罪，相互接觸會犯五種罪。』

第二次提問：『黎明時分會犯幾種罪？三次唱誦（宣佈）又會犯幾種罪？在這裡有幾種八事（與戒律相關的八種情況），一切聚集在一起又有幾種？』

回答說：『黎明時分會犯三種罪，三次唱誦有兩種罪，在這裡有一種八事，一切聚集在一起有一種罪。』

第三次提問：『如來（Tathāgata，佛陀的稱號之一）分別解釋結（Bandhana，束縛），毗尼（Vinaya，戒律）有幾種相？毗尼的重罪有幾種？又有幾種粗重的覆藏？』

回答說：『如來分別解釋說，毗尼有兩種相，毗尼的重罪有兩種，覆藏的粗罪也有兩種。』

第四次提問：『在聚落之間會犯幾種罪？渡江又會犯幾種罪？吃肉會犯幾種偷蘭遮（Sthūlātyaya，粗罪）？吃肉會犯幾種突吉羅（Duṣkṛta，惡作）？』

回答說：『在聚落之間有四種罪，渡江也有四種罪。吃一塊肉犯偷蘭遮罪，吃九塊肉犯突吉羅罪。』

第五次提問：『夜晚說話會犯幾種罪？白天說話又會犯幾種罪？佈施會犯幾種罪？接受佈施會犯幾種罪？』

回答說：『夜晚說話會犯兩種罪，白天說話也會犯兩種罪，佈施會犯三種罪，接受佈施會犯四種罪。』

第六次提問：『有幾種罪需要對首懺悔？有幾種罪需要僧團羯磨（Kamma，業）？已經做了之後不能懺悔的，

【English Translation】 English version: All the utensils used should not be divided, except for the oil container. The Pravāraṇā-skandhaka (Pravāraṇā section) is complete.

The Venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) about the arising of defilements in the Vinaya (monastic discipline):

Śāriputra asked Upāli: 'How many offenses are committed through the body? How many offenses are committed through speech? How many offenses are incurred by concealing faults? And how many by physical contact?'

Upāli answered Śāriputra in verse: 'Six offenses are committed through the body, and six through speech, Three offenses are incurred by concealing faults, and five by physical contact.'

Second question: 'How many offenses are incurred at dawn? How many by three recitations (announcements)? Here, how many are the eight matters (related to the precepts), and how many when everything is gathered together?'

Answer: 'Three offenses are incurred at dawn, two offenses by three recitations, Here, there is one eight matter, and one offense when everything is gathered together.'

Third question: 'How many aspects of the Vinaya (monastic discipline) does the Tathāgata (one of the titles of the Buddha) separately explain regarding the fetters (Bandhana)? How many grave offenses are there in the Vinaya? And how many gross concealments are there?'

Answer: 'The Tathāgata separately explains that there are two aspects of the Vinaya, There are two grave offenses in the Vinaya, and two gross concealments.'

Fourth question: 'How many offenses are committed between villages? How many by crossing a river? How many Sthūlātyaya (grave offenses) are incurred by eating meat? How many Duṣkṛta (minor offenses) are incurred by eating meat?'

Answer: 'There are four offenses between villages, and four by crossing a river. Eating one piece of meat incurs a Sthūlātyaya offense, and eating nine pieces of meat incurs a Duṣkṛta offense.'

Fifth question: 'How many offenses are incurred by speaking at night? How many by speaking during the day? How many offenses are incurred by giving alms? How many by receiving alms?'

Answer: 'Two offenses are incurred by speaking at night, and two by speaking during the day, Three offenses are incurred by giving alms, and four by receiving alms.'

Sixth question: 'How many offenses require confession before another? How many offenses require Saṅghakamma (Kamma, action of the monastic community)? What cannot be repented after it is done,

如來分別結？」

答曰：　　「五罪可懺悔，　　第六須羯磨，　　一罪不可懺，　　如來分別結。」

第七問：　　「毗尼重有幾？　　佛說身口業，　　非時幾谷味？　　幾白四羯磨？」

答曰：　　「毗尼有二重，　　身口亦如是，　　非時谷一味，　　一白四羯磨。」

第八問：　　「波羅夷有幾？　　幾同和合地？　　復有幾失夜？　　結二指有幾？」

答曰：　　「波羅夷有二，　　和合地有二，　　失夜亦有二，　　結二指有二。」

第九問：　　「打身有幾種？　　幾種眾僧破？　　作初罪有幾？　　作白復有幾？」

答曰：　　「打身有二種，　　因二破眾僧，　　作初有二罪，　　作白亦有二。」

第十問：　　「殺生有幾罪？　　重語有幾種？　　罵詈有幾種？　　行媒有幾種？」

答曰：　　「殺生有三罪，　　重語有三罪，　　罵詈亦有三，　　行媒有三罪。」

第十一問：　　「幾人受具戒？　　聚作有幾罪？　　滅擯復有幾？　　一語復有幾？」

答曰：　　「三人不得受，　　聚作復有三，　　滅擯亦有三，　　一語亦有二。」

第十二問：　　「盜戒有幾罪？　　淫戒復有幾？　　正斷復有幾？

【現代漢語翻譯】現代漢語譯本問：'如來（Tathagata，佛的稱號）如何分別結罪？' 答：'五種罪可以懺悔，第六種需要羯磨（Karma，一種佛教儀式），有一種罪不可懺悔，這就是如來分別結罪的方式。' 問：'毗尼（Vinaya，戒律）的重罪有幾種？佛陀所說的身業和口業有幾種？非時食用的穀物有幾種？需要幾次白四羯磨（一種僧團儀式）？' 答：'毗尼有二種重罪，身業和口業也是如此，非時食用的穀物只有一種，需要一次白四羯磨。' 問：'波羅夷（Parajika，斷頭罪）有幾種？同和合地（僧團和諧共處之地）有幾種？失去夜晚（指失去比丘資格）有幾種？結二指（一種手勢，象徵某種行為）有幾種？' 答：'波羅夷有二種，和合地有二種，失去夜晚也有二種，結二指有二種。' 問：'打身體有幾種方式？有幾種方式會破壞僧團？初犯的罪有幾種？作白（宣佈）有幾次？' 答：'打身體有兩種方式，有兩種原因會破壞僧團，初犯的罪有兩種，作白也有兩次。' 問：'殺生有幾種罪？重複說的話有幾種？罵人有幾種？做媒人有幾種？' 答：'殺生有三種罪，重複說的話有三種罪，罵人也有三種，做媒人也有三種罪。' 問：'幾個人不能受具足戒（Upasampada，成為正式比丘的戒律）？聚集在一起做某事有幾種罪？滅擯（驅逐出僧團）有幾種？一句話有幾種罪？' 答：'有三種人不能受具足戒，聚集在一起做某事有三種罪，滅擯也有三種，一句話也有兩種罪。' 問：'盜戒有幾種罪？淫戒有幾種罪？正斷（正確的斷除）有幾種？'

【English Translation】 English version Question: 'How does the Tathagata (title of the Buddha) distinguish the binding of offenses?' Answer: 'Five offenses can be repented, the sixth requires Karma (a Buddhist ritual), and one offense cannot be repented. This is how the Tathagata distinguishes the binding of offenses.' Question: 'How many kinds of grave offenses are there in the Vinaya (code of conduct)? How many kinds of bodily and verbal actions did the Buddha speak of? How many kinds of untimely grains are there? How many times is the Bai Si Karma (a Sangha ritual) needed?' Answer: 'There are two kinds of grave offenses in the Vinaya, and so are bodily and verbal actions. There is only one kind of untimely grain, and the Bai Si Karma is needed once.' Question: 'How many kinds of Parajika (expulsion offense) are there? How many kinds of places of harmony (where the Sangha lives harmoniously) are there? How many kinds of losing the night (referring to losing the status of a Bhikkhu) are there? How many kinds of joining two fingers (a gesture symbolizing certain actions) are there?' Answer: 'There are two kinds of Parajika, two kinds of places of harmony, two kinds of losing the night, and two kinds of joining two fingers.' Question: 'How many ways are there to strike the body? How many ways are there to destroy the Sangha? How many kinds of first offenses are there? How many times is the announcement (making a statement) made?' Answer: 'There are two ways to strike the body, two reasons to destroy the Sangha, two kinds of first offenses, and the announcement is made twice.' Question: 'How many kinds of offenses are there for killing? How many kinds of repeated words are there? How many kinds of insults are there? How many kinds of matchmaking are there?' Answer: 'There are three kinds of offenses for killing, three kinds of offenses for repeated words, three kinds of offenses for insults, and three kinds of offenses for matchmaking.' Question: 'How many people cannot receive the full ordination (Upasampada, the precepts to become a formal Bhikkhu)? How many kinds of offenses are there for gathering together to do something? How many kinds of expulsion (from the Sangha) are there? How many kinds of offenses are there for a single word?' Answer: 'There are three kinds of people who cannot receive the full ordination, three kinds of offenses for gathering together to do something, three kinds of expulsions, and two kinds of offenses for a single word.' Question: 'How many kinds of offenses are there for the precept of stealing? How many kinds of offenses are there for the precept of sexual misconduct? How many kinds of right severance (correct cutting off) are there?'

因棄擲有幾？」

答曰：　　「盜戒有三罪，　　淫戒有四罪，　　正斷亦有三，　　因棄擲有三。」

第十三問：　　「教比丘尼戒，　　幾波夜突吉？　　于中幾有新，　　衣有幾種衣？」

答曰：　　「教尼戒品中，　　波夜突吉羅，　　有四信佛說，　　與衣二種罪。」

第十四問：　　「佛說尼有幾，　　波羅提有幾？　　食生谷有幾　　波夜突吉羅？」

答曰：　　「佛說比丘尼，　　波羅提有八。　　波夜提突吉，　　因乞生谷故。」

第十五問：　　「行時有幾罪？　　立時有幾罪？　　坐時有幾罪？　　眠時有幾罪？」

答曰：　　「行時有四罪，　　立時有四罪，　　坐時有四罪，　　眠時有四罪。」

第十六問：　　「波夜提有幾？　　一切非一種，　　非前亦非后，　　同一時而得？」

答曰：　　「波夜提有五，　　其類非一種，　　非前亦非后，　　一時俱得罪。」

第十七問：　　「有幾波夜提？　　一切非一種，　　非前亦非后，　　同一時而得？」

答曰：　　「有九波夜提，　　其類非一種，　　非前亦非后，　　一時俱得罪。」

第十八問：　　「有幾波夜提？　　其類非一種，　　以身口

【現代漢語翻譯】現代漢語譯本問：因為丟棄（因棄擲）有幾種罪？答：盜戒有三種罪，淫戒有四種罪，正確的斷除（正斷）也有三種，因為丟棄有三種罪。問第十三：教導比丘尼戒時，有幾種波夜突吉（Pāyantika，一種輕罪）？其中有幾種是新的？衣服有幾種？答：在教導比丘尼戒的品中，波夜突吉羅（Pāyantika，一種輕罪）有四種，這是佛說的。與衣服有關的有兩種罪。問第十四：佛說比丘尼有幾種波羅提（Prātimokṣa，戒律）？食用生谷有幾種波夜突吉羅（Pāyantika，一種輕罪）？答：佛說比丘尼有八種波羅提（Prātimokṣa，戒律）。因為乞討生谷的緣故，有波夜提突吉（Pāyantika，一種輕罪）。問第十五：行走時有幾種罪？站立時有幾種罪？坐著時有幾種罪？睡覺時有幾種罪？答：行走時有四種罪，站立時有四種罪，坐著時有四種罪，睡覺時有四種罪。問第十六：有幾種波夜提（Pāyantika，一種輕罪）？一切都不是同一種，不是先前的也不是後來的，同一時間而得到？答：有五種波夜提（Pāyantika，一種輕罪），它們的種類不是同一種，不是先前的也不是後來的，同一時間一起得到罪。問第十七：有幾種波夜提（Pāyantika，一種輕罪）？一切都不是同一種，不是先前的也不是後來的，同一時間而得到？答：有九種波夜提（Pāyantika，一種輕罪），它們的種類不是同一種，不是先前的也不是後來的，同一時間一起得到罪。問第十八：有幾種波夜提（Pāyantika，一種輕罪）？它們的種類不是同一種，以身口

【English Translation】 English version Question: How many offenses are there due to abandonment (因棄擲)? Answer: There are three offenses for the precept against stealing, four offenses for the precept against sexual misconduct, three for right effort (正斷), and three offenses due to abandonment. Question 13: When teaching the Bhikkhuni (比丘尼, female monastic) precepts, how many Pāyantika (波夜突吉, a minor offense) are there? Among them, how many are new? How many kinds of robes are there? Answer: In the section on teaching the Bhikkhuni (比丘尼, female monastic) precepts, there are four Pāyantika (波夜突吉, a minor offense) offenses, as the Buddha said. There are two kinds of offenses related to robes. Question 14: How many Prātimokṣa (波羅提, precepts) are there for Bhikkhunis (比丘尼, female monastics) according to the Buddha? How many Pāyantika (波夜突吉, a minor offense) offenses are there for eating raw grain? Answer: The Buddha said that there are eight Prātimokṣa (波羅提, precepts) for Bhikkhunis (比丘尼, female monastics). There is a Pāyantika (波夜突吉, a minor offense) offense because of begging for raw grain. Question 15: How many offenses are there when walking? How many offenses are there when standing? How many offenses are there when sitting? How many offenses are there when sleeping? Answer: There are four offenses when walking, four offenses when standing, four offenses when sitting, and four offenses when sleeping. Question 16: How many Pāyantika (波夜提, a minor offense) offenses are there? Are they all not of the same kind, neither prior nor subsequent, but obtained at the same time? Answer: There are five Pāyantika (波夜提, a minor offense) offenses, their kinds are not the same, neither prior nor subsequent, and the offenses are obtained together at the same time. Question 17: How many Pāyantika (波夜提, a minor offense) offenses are there? Are they all not of the same kind, neither prior nor subsequent, but obtained at the same time? Answer: There are nine Pāyantika (波夜提, a minor offense) offenses, their kinds are not the same, neither prior nor subsequent, and the offenses are obtained together at the same time. Question 18: How many Pāyantika (波夜提, a minor offense) offenses are there? Their kinds are not the same, with body and mouth

懺悔，　　如來分別說？」

答曰：　　「有五波夜提，　　其類非一種，　　以口業懺悔，　　如來分別說。」

第十九問：　　「有幾波夜提？　　其類非一種，　　幾以口業懺，　　如來分別說？」

答曰：　　「有九波夜提，　　其類非一種，　　一以口業懺，　　如來分別說。」

第二十問：　　「有幾波夜提？　　其類非一種，　　口語成懺悔，　　如來分別說？」

答曰：　　「有五波夜提，　　其類非一種，　　發語名字懺，　　如來分別說。」

第二十一問：　　「有幾波夜提？　　其類非一種，　　聚性成懺悔，　　如來分別說？」

答曰：　　「有九波夜提，　　其類非一種，　　聚性成懺悔，　　如來分別說。」

第二十二問：　　「第三罪有幾？　　因食復有幾？　　食時得幾罪？　　因食得幾罪？」

答曰：　　「第三得三罪，　　因食有六罪，　　食時得三罪，　　因五食得罪。」

第二十三問：　　「一切第三過，　　至處復有幾？　　復問罪有幾？　　諍事復有幾？」

答曰：　　「一切第三過，　　罪至有五處，　　善答罪有五，　　諍事亦有五。」

第二十四問：　　「論事復有幾？　　以幾法

【現代漢語翻譯】現代漢語譯本問：『對於懺悔，如來（Tathagata）是如何分別解說的？』答：『有五種波夜提（Payattika，一種罪名），它們的類別並非只有一種。如來分別解說，這些罪過可以通過口業懺悔。』問：『有幾種波夜提（Payattika）？它們的類別並非只有一種。其中有幾種可以通過口業懺悔，如來是如何分別解說的？』答：『有九種波夜提（Payattika），它們的類別並非只有一種。其中有一種可以通過口業懺悔，如來分別解說。』問：『有幾種波夜提（Payattika）？它們的類別並非只有一種。哪種口語可以成就懺悔，如來是如何分別解說的？』答：『有五種波夜提（Payattika），它們的類別並非只有一種。通過說出名字可以成就懺悔，如來分別解說。』問：『有幾種波夜提（Payattika）？它們的類別並非只有一種。聚集的性質如何成就懺悔，如來是如何分別解說的？』答：『有九種波夜提（Payattika），它們的類別並非只有一種。聚集的性質可以成就懺悔，如來分別解說。』問：『第三種罪有多少？因為食物而產生的罪有多少？在食用時會產生多少罪？因為食物而產生的罪有多少？』答：『第三種罪有三種，因為食物而產生的罪有六種，食用時會產生三種罪，因為五種食物而產生罪。』問：『所有第三種過失，到達之處有多少？再問罪有多少？爭論的事情有多少？』答：『所有第三種過失，罪過到達之處有五處，善於回答罪有五種，爭論的事情也有五種。』問：『討論的事情有多少？用幾種方法』

【English Translation】 English version Question: 'How does the Tathagata (如來) separately explain repentance?' Answer: 'There are five Payattikas (波夜提, a type of offense), and they are not all of the same kind. The Tathagata separately explains that these offenses can be repented through verbal actions.' Question: 'How many Payattikas (波夜提) are there? They are not all of the same kind. How many of them can be repented through verbal actions? How does the Tathagata separately explain this?' Answer: 'There are nine Payattikas (波夜提), and they are not all of the same kind. One of them can be repented through verbal actions. The Tathagata separately explains this.' Question: 'How many Payattikas (波夜提) are there? They are not all of the same kind. What kind of speech accomplishes repentance? How does the Tathagata separately explain this?' Answer: 'There are five Payattikas (波夜提), and they are not all of the same kind. Repentance can be accomplished by uttering the name. The Tathagata separately explains this.' Question: 'How many Payattikas (波夜提) are there? They are not all of the same kind. How does the nature of gathering accomplish repentance? How does the Tathagata separately explain this?' Answer: 'There are nine Payattikas (波夜提), and they are not all of the same kind. The nature of gathering can accomplish repentance. The Tathagata separately explains this.' Question: 'How many third-class offenses are there? How many offenses arise from food? How many offenses arise during eating? How many offenses arise from food?' Answer: 'There are three third-class offenses. There are six offenses that arise from food. There are three offenses that arise during eating. Offenses arise from five kinds of food.' Question: 'Of all third-class transgressions, how many places do they reach? Furthermore, how many offenses are there? How many matters of dispute are there?' Answer: 'Of all third-class transgressions, offenses reach five places. There are five kinds of skillful answers regarding offenses. There are also five matters of dispute.' Question: 'How many matters of discussion are there? By how many methods'

用滅？　　有幾不得罪？　　有幾處成善？」

答曰：　　「論事復有五，　　以五法用滅，　　清凈有五種，　　三處中成善。」

第二十五問：　　「身業夜幾罪？　　身業晝幾罪？　　見時得幾罪？　　乞食得幾罪？」

答曰：　　「身業夜二罪，　　身業晝二罪，　　見時得一罪，　　乞食得一罪。」

第二十六問：　　「見恩有幾種？　　依人成懺悔，　　驅出復有幾？　　善行復有幾？」

答曰：　　「見恩有八種，　　依人成懺悔，　　驅出說有三，　　善行四十三。」

第二十七問：　　「妄語有幾處？　　七日復有幾？　　波羅提舍幾？　　發懺悔有幾？」

答曰：　　「妄語有五處，　　七日法有二，　　十二提舍尼，　　懺悔復有四。」

第二十八問：　　「妄語有幾觀？　　布薩有幾觀？　　使者有幾觀？　　外道有幾法？」

答曰：　　「妄語有八觀，　　布薩復有八，　　使者亦有八，　　外道有八法。」

第二十九問：　　「受戒有幾語？　　復有幾起敬？　　幾人應豫座？　　教誡尼有幾？」

答曰：　　「八語受具戒，　　起敬亦有八，　　豫座復有八，　　八法教誡尼。」

第三十問：　　「幾人

【現代漢語翻譯】現代漢語譯本第二十四問：『用什麼方法可以滅除罪業？有多少種情況不會得罪人？有多少方面可以成就善行？』答：『關於這件事有五種情況，用五種方法可以滅除罪業，清凈有五種，在三個方面可以成就善行。』第二十五問：『身業在夜晚會產生幾種罪？身業在白天會產生幾種罪？看見不好的事物時會產生幾種罪？乞食時會產生幾種罪？』答：『身業在夜晚會產生兩種罪，身業在白天會產生兩種罪，看見不好的事物時會產生一種罪，乞食時會產生一種罪。』第二十六問：『見恩有幾種？依靠他人可以成就懺悔，驅逐（煩惱）有幾種？善行又有幾種？』答：『見恩有八種，依靠他人可以成就懺悔，驅逐（煩惱）有三種，善行有四十三種。』第二十七問：『妄語有幾個方面？七日法有幾種？波羅提舍（Pratidesa，一種懺悔罪過的方法）有幾種？發起懺悔心有幾種？』答：『妄語有五個方面，七日法有兩種，波羅提舍有十二種，懺悔有四種。』第二十八問：『妄語有幾種觀察方法？布薩（Posadha，齋戒日）有幾種觀察方法？使者有幾種觀察方法？外道有幾種法？』答：『妄語有八種觀察方法，布薩有八種，使者也有八種，外道有八種法。』第二十九問：『受戒時有幾種說法？又有幾種生起恭敬心的方式？有幾個人應該預先安排座位？教誡比丘尼有幾種方法？』答：『用八種說法受具足戒，生起恭敬心也有八種方式，應該預先安排座位的有八個人，用八種方法教誡比丘尼。』第三十問：『有幾個人……』

【English Translation】 English version Question 24: 'By what means can sins be extinguished? In how many situations is one not offending? In how many aspects can good deeds be accomplished?' Answer: 'Regarding this matter, there are five situations. Sins can be extinguished by five means. There are five kinds of purity. Good deeds can be accomplished in three aspects.' Question 25: 'How many sins does bodily karma produce at night? How many sins does bodily karma produce during the day? How many sins are produced when seeing bad things? How many sins are produced when begging for food?' Answer: 'Bodily karma produces two sins at night. Bodily karma produces two sins during the day. Seeing bad things produces one sin. Begging for food produces one sin.' Question 26: 'How many kinds of seeing kindness are there? Repentance can be accomplished by relying on others. How many kinds of expelling (afflictions) are there? How many kinds of good deeds are there?' Answer: 'There are eight kinds of seeing kindness. Repentance can be accomplished by relying on others. There are three kinds of expelling (afflictions). There are forty-three kinds of good deeds.' Question 27: 'In how many aspects is false speech present? How many kinds of seven-day practices are there? How many kinds of Pratidesa (Pratidesa, a method of confessing sins) are there? How many kinds of generating repentance are there?' Answer: 'False speech is present in five aspects. There are two kinds of seven-day practices. There are twelve kinds of Pratidesa. There are four kinds of repentance.' Question 28: 'How many methods of observing false speech are there? How many methods of observing Posadha (Posadha, a day of fasting and observance) are there? How many methods of observing messengers are there? How many practices do non-Buddhists have?' Answer: 'There are eight methods of observing false speech. There are eight of Posadha. There are also eight of messengers. Non-Buddhists have eight practices.' Question 29: 'How many statements are there when receiving precepts? How many ways are there to generate respect? How many people should have seats arranged in advance? How many methods are there for instructing nuns?' Answer: 'The full precepts are received with eight statements. There are also eight ways to generate respect. There are eight people for whom seats should be arranged in advance. There are eight methods for instructing nuns.' Question 30: 'How many people...'

不應禮？　　不為作叉手，　　有幾突吉羅？　　用衣復有幾？」

答曰：　　「十人不應禮，　　不為作叉手，　　有十突吉羅，　　用衣復有十。」

第三十一問：　　「有幾作不善？　　如來分別說，　　于瞻婆律中，　　一切不善作？」

答曰：　　「十二作不善，　　如來分別說，　　于瞻婆律中，　　一切不善作。」

第三十二問。　　「隨大德所問，　　我亦隨意答。　　問問中即答，　　無有一狐疑。

「一者身得，二者口得，三者身口得，四者身心得，五者心口得，六者身口心得。

「身業得六罪者，淫怒為初。口業得六罪者，虛誑妄語為初。

「覆藏得三罪者，一者比丘尼覆藏重罪，得波羅夷；二者比丘覆藏他重罪，得波夜提；三者比丘自覆藏重罪，得突吉羅。是名覆藏得三罪。

「相觸得五罪者，一者比丘尼摩觸，波羅夷；二者比丘摩觸，僧殘；三者比丘以身觸女人衣，得偷蘭遮；四者比丘以衣觸女人衣，得突吉羅；五者比丘指挃他比丘，波夜提。是名五罪。

「明相出得三罪者，一夜六夜七夜十夜過一，月明相出，尼薩耆波夜提；比丘尼獨宿明相出，僧殘；比丘自覆罪明相出，突吉羅。是名明相出得三罪。三唱二種：一者比丘，二

【現代漢語翻譯】現代漢語譯本問：不應該行禮嗎？不做合掌禮，有多少個突吉羅（Dukkata，輕罪）？用衣服遮蓋又有多少？

答：十種人不應該接受禮敬，不做合掌禮，有十個突吉羅（Dukkata，輕罪），用衣服遮蓋也有十個。

第三十一問：如來（Tathagata）分別宣說了多少種不善的行為？在瞻婆律（Champā Vinaya）中，所有不善的行為有多少？

答：如來（Tathagata）分別宣說了十二種不善的行為，在瞻婆律（Champā Vinaya）中，所有不善的行為有十二種。

第三十二問：隨您大德所問，我也隨意回答。在提問中就立即回答，沒有一絲一毫的狐疑。

第一種是身體獲得（罪），第二種是口獲得（罪），第三種是身口獲得（罪），第四種是身心獲得（罪），第五種是心口獲得（罪），第六種是身口心獲得（罪）。

身業獲得六種罪的，以淫慾和嗔怒為首。口業獲得六種罪的，以虛妄和謊言為首。

覆藏獲得三種罪的，第一種是比丘尼（Bhikkhuni，女出家人）覆藏重罪，得波羅夷（Parajika，斷頭罪）；第二種是比丘（Bhikkhu，男出家人）覆藏他人重罪，得波夜提（Pacittiya，單墮罪）；第三種是比丘（Bhikkhu，男出家人）自己覆藏重罪，得突吉羅（Dukkata，輕罪）。這叫做覆藏獲得三種罪。

相觸獲得五種罪的，第一種是比丘尼（Bhikkhuni，女出家人）被摩觸，得波羅夷（Parajika，斷頭罪）；第二種是比丘（Bhikkhu，男出家人）摩觸（女性），得僧殘（Sanghadisesa，僧殘罪）；第三種是比丘（Bhikkhu，男出家人）用身體觸碰女人的衣服，得偷蘭遮（Thullaccaya，粗罪）；第四種是比丘（Bhikkhu，男出家人）用衣服觸碰女人的衣服，得突吉羅（Dukkata，輕罪）；第五種是比丘（Bhikkhu，男出家人）用手指指點其他比丘（Bhikkhu，男出家人），得波夜提（Pacittiya，單墮罪）。這叫做相觸獲得五種罪。

明相出現獲得三種罪的，一夜、六夜、七夜、十夜，超過一個月，明相出現，尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）；比丘尼（Bhikkhuni，女出家人）獨自住宿到明相出現，得僧殘（Sanghadisesa，僧殘罪）；比丘（Bhikkhu，男出家人）自己覆藏罪到明相出現，得突吉羅（Dukkata，輕罪）。這叫做明相出現獲得三種罪。三次唱誦有兩種：第一種是比丘（Bhikkhu，男出家人），第二種是

【English Translation】 English version Question: Should one not pay respects? If one does not make the Añjali (palms together in reverence), how many Dukkata (misdeeds) are there? And how many for covering with clothing?

Answer: Ten types of people should not be paid respects. If one does not make the Añjali, there are ten Dukkata. And there are ten for covering with clothing.

Question 31: How many unwholesome acts has the Tathagata (the thus-gone one) separately described? In the Champā Vinaya (disciplinary rules), how many are all the unwholesome acts?

Answer: The Tathagata (the thus-gone one) has separately described twelve unwholesome acts. In the Champā Vinaya (disciplinary rules), there are twelve unwholesome acts.

Question 32: According to what you, venerable one, ask, I will also answer accordingly. I answer immediately within the question, without any doubt whatsoever.

The first is obtained through the body, the second is obtained through speech, the third is obtained through body and speech, the fourth is obtained through body and mind, the fifth is obtained through mind and speech, the sixth is obtained through body, speech, and mind.

Of the six offenses obtained through bodily action, lust and anger are the foremost. Of the six offenses obtained through verbal action, falsehood and lying are the foremost.

Of the three offenses obtained through concealment, the first is that a Bhikkhuni (female monastic) concealing a grave offense incurs a Parajika (defeat); the second is that a Bhikkhu (male monastic) concealing another's grave offense incurs a Pacittiya (expiation); the third is that a Bhikkhu (male monastic) concealing his own grave offense incurs a Dukkata (misdeed). These are the three offenses obtained through concealment.

Of the five offenses obtained through touching, the first is a Bhikkhuni (female monastic) being touched, incurring a Parajika (defeat); the second is a Bhikkhu (male monastic) touching (a woman), incurring a Sanghadisesa (formal meeting); the third is a Bhikkhu (male monastic) touching a woman's clothing with his body, incurring a Thullaccaya (grave offense); the fourth is a Bhikkhu (male monastic) touching a woman's clothing with his clothing, incurring a Dukkata (misdeed); the fifth is a Bhikkhu (male monastic) pointing at another Bhikkhu (male monastic), incurring a Pacittiya (expiation). These are the five offenses obtained through touching.

Of the three offenses obtained when the dawn breaks, if one, six, seven, or ten nights pass, exceeding one month, and the dawn breaks, a Nissaggiya Pacittiya (forfeiture and expiation) is incurred; a Bhikkhuni (female monastic) sleeping alone until dawn breaks incurs a Sanghadisesa (formal meeting); a Bhikkhu (male monastic) concealing his own offense until dawn breaks incurs a Dukkata (misdeed). These are the three offenses obtained when the dawn breaks. There are two kinds of three recitations: the first is a Bhikkhu (male monastic), the second is

者比丘尼，當說戒時三唱，有罪不發露，得突吉羅，是名三唱二罪。于律中具八事成罪者，比丘尼波羅夷，是一切聚有一者，戒序中說，憶有罪應發露。發露者，五篇戒也，故言聚有一。如來分別說者，分別戒相輕重。毗尼有二重者，身口是。毗尼重有二者，波羅夷、僧殘是也。覆粗亦有二者，一波羅夷，一僧殘。

「聚落間有四者，一比丘與比丘尼共期行，比丘初去時突吉羅，至聚落境界，比丘得波夜提罪，一腳在內一腳在外，比丘尼得偷蘭遮，二腳盡入僧殘，是名聚落間四罪。度江有四罪者，比丘與比丘尼共期船行，初去時比丘得突吉羅，上船比丘得波夜提，比丘尼一腳上岸，得偷蘭遮，二腳俱上得僧殘，是名度江四罪。一肉偷蘭遮者，即是人肉；九肉突吉羅，像馬狗等肉。夜語有二罪者，若比丘尼共男子入闇室屏處耳語，得波夜提，若比丘尼共男子一處去二肘外，得突吉羅。是名夜語二罪。

「晝日亦有二者，比丘尼共男子屏處，若二肘半內得波夜提，二肘半外，得突吉羅。是名晝日二罪。佈施得三罪者，比丘有殺心，佈施毒藥殺人，得波羅夷罪；殺非人得偷蘭遮罪；殺畜生得波夜提罪。是名佈施三罪。受施得四罪者，女人以手施與，比丘捉，得僧殘。女人以淫慾施比丘，得波羅夷。非親里比丘尼

【現代漢語翻譯】現代漢語譯本：這位比丘尼，在說戒時三次唱誦，如果有罪而不坦白，會得到突吉羅（Dukkata，惡作）罪，這叫做三次唱誦兩種罪。在戒律中具備八種條件構成罪行的，比丘尼犯波羅夷（Parajika，斷頭罪），這是指所有罪行的集合中有一種，戒序中說，回憶起有罪就應該坦白。坦白的內容，就是五篇戒，所以說罪行的集合中有一種。如來分別解說，是指分別戒相的輕重。毗尼（Vinaya，戒律）有兩種重罪，是指身和口所犯的罪。毗尼中重的罪有兩種，是波羅夷和僧殘（Sanghadisesa，僧團處分罪）。覆蓋嚴重的罪也有兩種，一是波羅夷，一是僧殘。

『在村落之間有四種罪，一是比丘和比丘尼約定同行，比丘剛出發時犯突吉羅罪，到達村落邊界，比丘犯波逸提（Pacittiya，墮罪）罪，一隻腳在內一隻腳在外，比丘尼犯偷蘭遮（Thullaccaya，大罪），兩隻腳都進入村落則犯僧殘罪，這叫做村落之間的四種罪。渡江有四種罪，比丘和比丘尼約定一同乘船，剛出發時比丘犯突吉羅罪，上船后比丘犯波逸提罪，比丘尼一隻腳上岸，犯偷蘭遮罪，兩隻腳都上岸則犯僧殘罪，這叫做渡江的四種罪。一種肉犯偷蘭遮罪，指的是人肉；九種肉犯突吉羅罪，例如象、馬、狗等肉。夜間說話有兩種罪，如果比丘尼和男子進入黑暗的房間或隱蔽的地方耳語，犯波逸提罪，如果比丘尼和男子在同一個地方，距離超過兩肘之外，犯突吉羅罪。這叫做夜間說話的兩種罪。

『白天也有兩種罪，比丘尼和男子在隱蔽的地方，如果在二肘半之內，犯波逸提罪，在二肘半之外，犯突吉羅罪。這叫做白天的兩種罪。佈施會得到三種罪，比丘有殺人的心，佈施毒藥殺人，犯波羅夷罪；殺死非人（例如鬼神）犯偷蘭遮罪；殺死畜生犯波逸提罪。這叫做佈施的三種罪。接受佈施會得到四種罪，女人用手施捨，比丘去接，犯僧殘罪。女人以淫慾施捨給比丘，犯波羅夷罪。非親屬的比丘尼

【English Translation】 English version: That Bhikkhuni (female monastic), when reciting the precepts, chants three times. If there is a fault and it is not confessed, one incurs a Dukkata (misdeed) offense. This is called three recitations and two offenses. In the Vinaya (monastic discipline), if eight conditions are met for an offense to be constituted, the Bhikkhuni commits a Parajika (defeat) offense, which is one among all the aggregates of offenses. It is said in the precept preface that if one remembers having committed an offense, one should confess it. What is confessed are the five sections of precepts, hence the saying 'one among the aggregates.' 'The Tathagata (the thus-gone one, the Buddha) explains separately' refers to distinguishing the lightness or heaviness of the characteristics of the precepts. There are two heavy aspects of Vinaya: body and speech. There are two heavy offenses in Vinaya: Parajika and Sanghadisesa (formal meeting of the Sangha). There are also two types of covering up serious offenses: one is Parajika, and the other is Sanghadisesa.

'There are four offenses in a village: first, a Bhikkhu (male monastic) and a Bhikkhuni agree to travel together. When the Bhikkhu initially departs, he commits a Dukkata offense. Upon reaching the village boundary, the Bhikkhu commits a Pacittiya (expiation) offense. With one foot inside and one foot outside, the Bhikkhuni commits a Thullaccaya (grave offense). When both feet are completely inside, she commits a Sanghadisesa offense. This is called the four offenses in a village. There are four offenses in crossing a river: a Bhikkhu and a Bhikkhuni agree to travel together by boat. Initially, the Bhikkhu commits a Dukkata offense. Upon boarding the boat, the Bhikkhu commits a Pacittiya offense. When the Bhikkhuni places one foot on the shore, she commits a Thullaccaya offense. When both feet are on the shore, she commits a Sanghadisesa offense. This is called the four offenses in crossing a river. One type of meat incurs a Thullaccaya offense, which is human meat; nine types of meat incur a Dukkata offense, such as the meat of elephants, horses, and dogs. There are two offenses in speaking at night: if a Bhikkhuni enters a dark room or a secluded place with a man and whispers, she commits a Pacittiya offense. If a Bhikkhuni is in the same place as a man, more than two cubits (a unit of measurement) away, she commits a Dukkata offense. These are called the two offenses in speaking at night.

'There are also two offenses during the day: if a Bhikkhuni is in a secluded place with a man, within two and a half cubits, she commits a Pacittiya offense; beyond two and a half cubits, she commits a Dukkata offense. These are called the two offenses during the day. Giving alms can result in three offenses: if a Bhikkhu has the intention to kill and gives poisonous medicine to kill someone, he commits a Parajika offense; killing a non-human (such as a spirit) incurs a Thullaccaya offense; killing an animal incurs a Pacittiya offense. These are called the three offenses in giving alms. Receiving alms can result in four offenses: if a woman gives something with her hand and the Bhikkhu takes it, he commits a Sanghadisesa offense. If a woman offers sexual favors to a Bhikkhu, he commits a Parajika offense. A Bhikkhuni who is not a relative

施衣，得尼薩耆波夜提。若比丘尼染污心，知染心男子受食，得偷蘭遮。是名受施得四罪。五罪可懺悔者，僧殘、偷蘭遮、波夜提、波羅提提舍尼、突吉羅惡說，是名五罪可懺悔。第六須羯磨者，僧伽婆尸沙。一罪不可懺者，波羅夷是也。毗尼有二重者，一波羅夷，二僧殘。身口亦如是者，結戒不過身口。非時谷一味者，穌毗鹽以谷作，得非時服，是名谷一味。一白四羯磨者，差教誡比丘尼是。

「波羅夷有二者，一比丘、二比丘尼是也。和合地有二者，一身和合，二法和合。失夜亦有二者，一行波利婆沙，二行摩那埵是也。結二指有二者，一比丘尼洗凈，二頭髮長，不得過二指。打身得二罪者，比丘尼打身得突吉羅，啼得波夜提是。因二破眾僧有，一羯磨，二捉舍羅是。初作有二罪者，一比丘作初罪，二比丘尼作初罪是。作白亦有二者，一白羯磨，二單白。

「殺生有三罪者，人得波羅夷，非人偷蘭遮，畜生波夜提。語重有三罪者，教偷、教死、向人說得聖利法，是名語有三重。罵詈亦有三者，若欲心罵女根、穀道二僧殘，罵余身份，得突吉羅，是名三罪。行媒有三罪者，受語時得突吉羅，往說偷蘭遮，還報得僧殘，是名三罪。三人不得受者，一遠不聞，二身份不具足，三根不具足。衣缽不具足，身份

【現代漢語翻譯】現代漢語譯本施捨衣物，觸犯尼薩耆波夜提（Nisaggiya Pacittiya，捨墮）。如果比丘尼以染污心，明知是染心的男子而接受食物，觸犯偷蘭遮（Thullanaccaya，粗罪）。這稱為接受施捨所得的四種罪過。五種罪過可以懺悔：僧殘（Sanghadisesa，僧殘罪）、偷蘭遮、波夜提（Pacittiya，單墮）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪）和惡說罪，這稱為五種可以懺悔的罪過。第六種需要羯磨（Kamma，羯磨法）來處理的罪是僧伽婆尸沙（Sanghavasesa，僧殘）。有一種罪不可懺悔，那就是波羅夷（Parajika，斷頭罪）。毗尼（Vinaya，戒律）有兩種重罪：一是波羅夷，二是僧殘。身口也是如此，結戒的範圍不超過身口。非時穀物只有一種味道，用酥油和鹽與穀物製作，得到非時之物，這稱為穀物一種味道。一白四羯磨（Ekavaggo Caturkamma，一白四羯磨法）用於差遣教誡比丘尼。

『波羅夷有兩種：一是比丘，二是比丘尼。』和合地有兩種：一是身和合，二是法和合。失夜（失眠）也有兩種：一是行波利婆沙（Parivasa，別住），二是行摩那埵（Manatta，減罪）。結二指也有兩種：一是比丘尼洗凈，二是頭髮長了，不得超過二指。打身體得兩種罪：比丘尼打身體得突吉羅，啼哭得波夜提。因兩種原因導致破僧：一是羯磨，二是捉舍羅（籌）。初次作惡有兩種罪：一是比丘作初罪，二是比丘尼作初罪。作白也有兩種：一是白羯磨，二是單白。

『殺生有三種罪：殺人得波羅夷，殺非人得偷蘭遮，殺畜生得波夜提。』語重有三種罪：教唆偷盜、教唆殺人、向人說自己得到聖利法，這稱為語有三重。罵詈也有三種罪：如果以淫慾心罵女根、穀道，觸犯二僧殘，罵其他身體部位，得突吉羅，這稱為三種罪。行媒有三種罪：接受媒約時得突吉羅，前往說合得偷蘭遮，回來回報得僧殘，這稱為三種罪。三種人不得接受：一是距離遠聽不見，二是身份不具足，三是根不具足。衣缽不具足，身份

【English Translation】 English version Giving robes incurs a Nisaggiya Pacittiya (an offense requiring forfeiture). If a Bhikkhuni (female monastic) with a defiled mind knowingly accepts food from a man with a defiled mind, she incurs a Thullanaccaya (grave offense). This is called incurring four offenses through accepting alms. Five offenses are expiable: Sanghadisesa (offense requiring a meeting of the Sangha), Thullanaccaya, Pacittiya (minor offense), Patidesaniya (offense requiring confession), Dukkata (wrongdoing), and improper speech. These are the five expiable offenses. The sixth offense requiring Kamma (formal act of the Sangha) is Sanghavasesa. One offense is inexpiable: Parajika (defeat). Vinaya (monastic discipline) has two grave offenses: Parajika and Sanghadisesa. The same applies to body and speech; the precepts are binding only on body and speech. Non-seasonal grains have one flavor: made with ghee and salt from grains, obtaining non-seasonal items is called grains of one flavor. One announcement and four Kammavaca (formal statements) are used to appoint a Bhikkhuni to instruct other Bhikkhunis.

'There are two types of Parajika: one for Bhikkhus (male monastics) and one for Bhikkhunis.' There are two types of harmony: harmony of body and harmony of Dhamma (teachings). There are also two types of loss of sleep: practicing Parivasa (probation) and practicing Manatta (penance). There are also two types of measuring two fingers: one is when a Bhikkhuni washes herself, and the other is when her hair grows long, it must not exceed two fingers. Striking the body incurs two offenses: a Bhikkhuni striking the body incurs a Dukkata, and crying incurs a Pacittiya. There are two causes for schism in the Sangha: Kamma and grasping a Salaka (voting slip). There are two offenses for committing an initial offense: one is when a Bhikkhu commits an initial offense, and the other is when a Bhikkhuni commits an initial offense. There are also two types of announcement: one is a formal Kamma announcement, and the other is a single announcement.

'There are three offenses for killing: killing a human incurs a Parajika, killing a non-human incurs a Thullanaccaya, and killing an animal incurs a Pacittiya.' There are three offenses related to weighty speech: instructing theft, instructing killing, and telling someone that one has attained superior Dhamma, these are called three weighty speeches. There are also three offenses for reviling: if one reviles the female organ or the anus with lustful intent, one incurs two Sanghadisesa offenses; reviling other parts of the body incurs a Dukkata, these are called three offenses. There are three offenses for acting as a matchmaker: receiving the proposal incurs a Dukkata, going to speak incurs a Thullanaccaya, and returning to report incurs a Sanghadisesa, these are called three offenses. Three types of people should not be accepted: those who are too far away to hear, those who are physically incomplete, and those who are lacking faculties. Robes and bowls are incomplete, physical

所攝；十三難人，是根不具足所攝。聚作復有三者，一別眾，二白不成就，三羯磨不成就。是名三。滅擯亦有三者，一比丘尼以身謗人，如慈地比丘尼；二沙彌壞沙彌，就他穀道行淫；三言行淫慾法不障道者。是名滅擯三罪。一語亦有三者，一羯磨三人一時得戒，是名三。盜戒有三罪者，五錢波羅夷，四錢偷蘭遮，三錢乃至一錢突吉羅，是名盜三罪。淫戒有四罪者，一女根波羅夷；死女半壞偷蘭遮；不觸四邊突吉羅；比丘尼以物作根自內根中，得波夜提。是名四罪。正斷亦有三者，一斷人命波羅夷，二斷草木波夜提，三自截男根偷蘭遮。是名三因。棄擲有三者，有殺心棄擲毒藥，若人得死波羅夷，非人死偷蘭遮，畜生死得波夜提，是名三棄擲。復有三，比丘棄擲精，僧殘；棄擲大小便生草上，得波夜提；水中凈地，得突吉羅。涕唾亦如是，是名棄擲三。波夜提突吉羅者，教誡比丘尼至日沒，得波夜提，先說法后說八敬，得突吉羅。

「有四信佛說者，一房舍，二戒，三如法作，四不如法作。是名四。與衣二種罪者，與非親里具足比丘尼衣，得波夜提；與不具足戒比丘尼衣，得突吉羅。不具足戒者從比丘尼白四羯磨，未從大僧白四羯磨。是名與衣二。波羅提有八者，比丘尼波羅提提舍尼是。波夜提突吉羅者，比丘

【現代漢語翻譯】現代漢語譯本：所攝：十三難人（指身心有缺陷，難以修行的人），是被根不具足（指生理上有缺陷）所攝。聚作（指僧團集會）復有三種情況：一是別眾（指不合法的僧團），二是白不成就（指宣告不合法），三是羯磨不成就（指羯磨儀式不合法）。這稱為三種聚作。滅擯（指驅逐出僧團）也有三種情況：一是比丘尼用身體誹謗他人，如慈地比丘尼；二是沙彌敗壞沙彌，與他人穀道行淫；三是說行淫慾法不障礙修行的人。這稱為滅擯三種罪。一語也有三種情況：一是羯磨三人同時得戒，這稱為三種一語。盜戒有三種罪：五錢（指貨幣單位）犯波羅夷（指斷頭罪），四錢犯偷蘭遮（指中等罪），三錢乃至一錢犯突吉羅（指輕罪），這稱為盜三種罪。淫戒有四種罪：一，對女性生殖器犯波羅夷；對已死或半壞的女性犯偷蘭遮；不接觸四邊犯突吉羅；比丘尼用物品製作假陽具插入自己陰道，犯波夜提（指懺悔罪）。這稱為四種罪。正斷也有三種情況：一是斷人命犯波羅夷，二是斷草木犯波夜提，三是自己截斷男根犯偷蘭遮。這稱為三種因。棄擲有三種情況：有殺心棄擲毒藥，如果人因此死亡，犯波羅夷；如果非人死亡，犯偷蘭遮；如果畜生死亡，犯波夜提，這稱為三種棄擲。又有三種情況：比丘棄擲精液，犯僧殘（指僅次於波羅夷的重罪）；棄擲大小便在生草上，犯波夜提；在水中或乾淨的地上，犯突吉羅。涕唾也如此，這稱為棄擲三種。波夜提突吉羅：教誡比丘尼到日落時，犯波夜提，先說法后說八敬法，犯突吉羅。

有四種相信佛說的情況：一是房舍，二是戒律，三是如法行事，四是不如法行事。這稱為四種。給予衣服有兩種罪：給予非親屬的具足戒比丘尼衣服，犯波夜提；給予未受具足戒的比丘尼衣服，犯突吉羅。未受具足戒者，指從比丘尼處接受白四羯磨，但未從大僧處接受白四羯磨。這稱為給予衣服兩種罪。波羅提（指戒律）有八種，比丘尼的波羅提提舍尼（指對所犯戒條的懺悔）就是其中之一。波夜提突吉羅：比丘...

【English Translation】 English version: Concerning what is included: The thirteen difficult individuals (referring to those with physical or mental impairments, making it difficult to practice), are included under those lacking complete faculties (referring to physical impairments). The assembly has three aspects: first, a separate assembly; second, the announcement is not accomplished; third, the Karma (formal act of the Sangha) is not accomplished. These are called the three assemblies. Expulsion also has three aspects: first, a Bhikkhuni (Buddhist nun) slanders someone with her body, like the Bhikkhuni Cidi; second, a Shramanera (novice monk) corrupts another Shramanera, engaging in sexual acts through the anus; third, saying that engaging in sexual desire does not obstruct the path. These are called the three offenses of expulsion. One speech also has three aspects: first, three individuals simultaneously receive precepts through Karma, this is called the three one speeches. The precept of stealing has three offenses: five 'qian' (monetary unit) incurs Parajika (defeat, expulsion), four 'qian' incurs Sthulanandana (serious offense), three 'qian' down to one 'qian' incurs Dukkata (minor offense), these are called the three offenses of stealing. The precept of sexual misconduct has four offenses: first, with a female's genitals incurs Parajika; with a dead or half-decayed female incurs Sthulanandana; not touching the four sides incurs Dukkata; a Bhikkhuni uses an object to create a false phallus and inserts it into her own vagina, incurs Payattika (confessional offense). These are called the four offenses. Correct severance also has three aspects: first, taking a human life incurs Parajika, second, cutting plants incurs Payattika, third, self-castration incurs Sthulanandana. These are called the three causes. Abandonment has three aspects: abandoning poison with the intention to kill, if a person dies as a result, incurs Parajika; if a non-human dies, incurs Sthulanandana; if an animal dies, incurs Payattika, these are called the three abandonments. Again, there are three aspects: a Bhikkhu (Buddhist monk) abandons semen, incurs Sanghavasesa (formal meeting offense); abandoning urine or feces on growing grass incurs Payattika; in water or on clean ground, incurs Dukkata. Spitting is the same, these are called the three abandonments. Payattika and Dukkata: instructing a Bhikkhuni until sunset incurs Payattika, first teaching the Dharma and then teaching the eight Garudhammas (rules for nuns) incurs Dukkata.

There are four ways to believe the Buddha's words: first, dwelling; second, precepts; third, acting according to the Dharma; fourth, acting not according to the Dharma. These are called the four. Giving robes has two offenses: giving robes to a fully ordained Bhikkhuni who is not a relative incurs Payattika; giving robes to a Bhikkhuni who is not fully ordained incurs Dukkata. One who is not fully ordained is one who has received the white four Karmas from a Bhikkhuni but has not received the white four Karmas from the great Sangha. These are called the two offenses of giving robes. There are eight Pratimokshas (code of monastic rules), the Bhikkhuni's Pratidesaniya (confession of offenses) is one of them. Payattika and Dukkata: Bhikkhu...

尼乞生谷，得波夜提，食時突吉羅。行時有四罪者，比丘與女人共期，初去時得突吉羅，至村得波夜提，比丘尼獨行去時，得偷蘭遮。至村得僧殘。立時有四罪者，比丘尼共男子立在屏處，得波夜提，申手外得突吉羅。若比丘尼，明相欲出不隨伴去，住離申手內偷蘭遮，申手外得僧殘，坐眠亦如是。

「波夜提有五者，酥、油、蜜、石蜜、脂，五器各受過七日服，得五波夜提罪。其類非一種者，酥蜜等也。非前亦非後者，取聚置一處並服，一時俱得罪。有九波夜提者，乞九種美食：一乳，二酪，三生酥，四熟酥，五油，六蜜，七石蜜，八肉，九魚，是名九種。其類非一、種各異也。非前亦非後者，因食時俱得罪，一時食也。有五波夜提者，其五波夜提，其類非一種，以口業懺悔，一時懺悔得滅。有九波夜提者，乞九種美食，得九波夜提罪，其類非一種者，酥油魚肉相異。一以口業懺者，九波夜提罪，一語懺便得滅也。有五波夜提者，發語名字懺者，列罪名而懺悔。有九波夜提者，取姓成懺悔者，列罪名而懺。第三得三罪者，隨舉比丘尼，三諫不捨波羅夷，比丘被僧三諫不捨僧殘。比丘比丘尼惡見，三諫不捨波夜提。

「因食得六罪者，云何得六罪？一為飲食故，自稱得過人法。二為飲食故行媒。三為飲食

【現代漢語翻譯】現代漢語譯本尼乞生谷（Nikkhiptaka），得波夜提（Payantika），食時突吉羅（Dukkata）。行時有四罪者，比丘與女人共期，初去時得突吉羅，至村得波夜提，比丘尼獨行去時，得偷蘭遮（Thullaccaya）。至村得僧殘（Sanghadisesa）。立時有四罪者，比丘尼共男子立在屏處，得波夜提，申手外得突吉羅。若比丘尼，明相欲出不隨伴去，住離申手內偷蘭遮，申手外得僧殘，坐眠亦如是。

『波夜提有五者，酥、油、蜜、石蜜、脂，五器各受過七日服，得五波夜提罪。其類非一種者，酥蜜等也。非前亦非後者，取聚置一處並服，一時俱得罪。有九波夜提者，乞九種美食：一乳，二酪，三生酥，四熟酥，五油，六蜜，七石蜜，八肉，九魚，是名九種。其類非一、種各異也。非前亦非後者，因食時俱得罪，一時食也。有五波夜提者，其五波夜提，其類非一種，以口業懺悔，一時懺悔得滅。有九波夜提者，乞九種美食，得九波夜提罪，其類非一種者，酥油魚肉相異。一以口業懺者，九波夜提罪，一語懺便得滅也。有五波夜提者，發語名字懺者，列罪名而懺悔。有九波夜提者，取姓成懺悔者，列罪名而懺。第三得三罪者，隨舉比丘尼，三諫不捨波羅夷（Parajika），比丘被僧三諫不捨僧殘。比丘比丘尼惡見，三諫不捨波夜提。

『因食得六罪者，云何得六罪？一為飲食故，自稱得過人法。二為飲食故行媒。三為飲食

【English Translation】 English version Nikkhiptaka (A term referring to something hidden or put away), incurs a Payantika (A type of offense), and Dukkata (A minor offense) when eating. Regarding the four offenses incurred while walking: if a Bhikkhu (Buddhist monk) arranges to meet a woman, he incurs a Dukkata when initially setting out, and a Payantika upon reaching the village. If a Bhikkhuni (Buddhist nun) walks alone, she incurs a Thullaccaya (A serious offense). Upon reaching the village, she incurs a Sanghadisesa (A formal meeting offense). Regarding the four offenses incurred while standing: if a Bhikkhuni stands with a man in a secluded place, she incurs a Payantika; extending a hand outside incurs a Dukkata. If a Bhikkhuni, when the dawn is about to break, does not leave with a companion, remaining within arm's reach incurs a Thullaccaya, and beyond arm's reach incurs a Sanghadisesa; the same applies to sitting and sleeping.

『There are five Payantikas: ghee, oil, honey, sugar candy, and fat. Receiving each of these five items and consuming them after seven days incurs five Payantika offenses. These are of different kinds, such as ghee and honey. If they are neither received before nor after, but are gathered and placed together to be consumed at once, all offenses are incurred simultaneously. There are nine Payantikas: begging for nine kinds of delicious food: milk, curds, fresh ghee, cooked ghee, oil, honey, sugar candy, meat, and fish; these are the nine kinds. They are of different kinds, each distinct. If they are neither received before nor after, offenses are incurred simultaneously during the meal, as they are eaten at the same time. There are five Payantikas: these five Payantikas, being of different kinds, can be expiated through verbal confession, and expiation is achieved at once. There are nine Payantikas: begging for nine kinds of delicious food incurs nine Payantika offenses; these are of different kinds, such as ghee, oil, fish, and meat, which are distinct from each other. If one confesses verbally, the nine Payantika offenses are expiated with a single utterance. There are five Payantikas: expiation is achieved by uttering the names of the offenses and confessing. There are nine Payantikas: expiation is achieved by stating the offense and confessing. The third instance involves three offenses: if a Bhikkhuni is accused and, after three admonishments, does not renounce Parajika (Defeat), a Bhikkhu, after three admonishments by the Sangha (Buddhist monastic community), does not renounce Sanghadisesa. If a Bhikkhu or Bhikkhuni holds wrong views and, after three admonishments, does not renounce Payantika.』

『Regarding incurring six offenses due to food, how are these six offenses incurred? First, for the sake of food, claiming to have attained superhuman qualities. Second, for the sake of food, acting as a matchmaker. Third, for the sake of food,

故言：『若人住此寺者得道果。』不自道名字故，得偷蘭遮。四為飲食故，無病乞食。五為飲食故，比丘尼無病乞食，犯波羅提提舍尼。六為飲食故，比丘無病乞飯，得突吉羅罪。是名因食得六罪。食時得三罪者，比丘食人肉偷蘭遮，像馬龍狗等肉突吉羅罪，比丘尼食蒜得波夜提罪，是名食時三罪。因五食得罪者，比丘尼知男子染污心，從乞得人肉得蒜，得美食象馬肉。受染污心男子食僧殘，啖人肉偷蘭遮，啖蒜波夜提，乞美食波羅提提舍尼，像馬等肉突吉羅。是名因五食得罪。一切第三過者，比丘尼隨舉，初諫不捨突吉羅，一羯磨不捨偷蘭遮，三羯磨不捨波羅夷，是名三諫三罪。

「罪至有五處者，比丘隨舉白，不捨突吉羅，一羯磨不捨偷蘭遮，三羯磨不捨波羅夷。若欲破僧，三諫不捨僧殘。惡見三諫不捨波夜提。是名五罪。善答罪有五者，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，五眾具有三諫不捨罪。諍事亦有五者，五眾俱有四諍。論事復有五者，論五眾諍事。以五法用滅者，五眾滅五眾諍事。清凈有五種者，五眾犯罪，懺悔得清凈。

「三處中成善者，僧處、眾處、白衣三處無諍，是名善也。身業夜二罪者，比丘尼與男子共業夜入屋，申手內波夜提，申手外突吉羅。身業晝二罪者，比丘尼晝日與

【現代漢語翻譯】現代漢語譯本：因此說：『如果有人住在這座寺廟裡，就能證得道果。』因為不自報姓名，犯偷蘭遮罪（Thullaccaya，重罪）。四、爲了飲食的緣故，沒有生病卻乞食。五、爲了飲食的緣故，比丘尼沒有生病卻乞食，犯波羅提提舍尼罪（Patidesaniya，應懺悔罪）。六、爲了飲食的緣故，比丘沒有生病卻乞飯，得突吉羅罪（Dukkata，輕罪）。這稱為因飲食而得六種罪。食時得三種罪：比丘食人肉，犯偷蘭遮罪；食象、馬、龍、狗等肉，犯突吉羅罪；比丘尼食蒜，得波夜提罪（Pacittiya，單墮罪）。這稱為食時三種罪。因五種食物得罪：比丘尼知道男子有染污心，從他那裡乞得人肉、蒜、美食、象馬肉。接受有染污心的男子供養的食物，食僧殘罪（Sanghadisesa，僧殘罪），吃人肉犯偷蘭遮罪，吃蒜犯波夜提罪，乞美食犯波羅提提舍尼罪，吃象馬等肉犯突吉羅罪。這稱為因五種食物得罪。一切第三次勸諫的過失：比丘尼隨眾舉罪，初次勸諫不捨棄，犯突吉羅罪；一次羯磨（Kamma，僧團儀式）不捨棄，犯偷蘭遮罪；三次羯磨不捨棄，犯波羅夷罪（Parajika，斷頭罪）。這稱為三次勸諫的三種罪。罪至有五處：比丘隨眾舉罪並上報，不捨棄，犯突吉羅罪；一次羯磨不捨棄，犯偷蘭遮罪；三次羯磨不捨棄，犯波羅夷罪。如果想要破壞僧團，三次勸諫不捨棄，犯僧殘罪。持有邪見，三次勸諫不捨棄，犯波夜提罪。這稱為五種罪。善於回答罪有五種：比丘、比丘尼、式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），這五眾都具有三次勸諫不捨棄的罪。諍事也有五種：五眾都具有四種諍事。論事又有五種：討論五眾的諍事。用五種方法來平息：五眾平息五眾的諍事。清凈有五種：五眾犯罪，懺悔后得到清凈。在三個地方成就善事：在僧團、大眾、白衣這三個地方沒有諍事，這稱為善事。身業在夜晚有兩種罪：比丘尼與男子在夜晚共同進入房間，伸手到裡面，犯波夜提罪；伸手到外面，犯突吉羅罪。身業在白天有兩種罪：比丘尼在白天與

【English Translation】 English version: Therefore it is said: 'If a person dwells in this monastery, he will attain the fruit of the Path.' Because he does not state his name, he commits a Thullaccaya (grave offense). Fourth, for the sake of food, begging for food without being ill. Fifth, for the sake of food, a Bhikkhuni (nun) begging for food without being ill, commits a Patidesaniya (an offense requiring confession). Sixth, for the sake of food, a Bhikkhu (monk) begging for rice without being ill, incurs a Dukkata (minor offense). This is called incurring six offenses because of food. Three offenses are incurred at the time of eating: a Bhikkhu eating human flesh commits a Thullaccaya; eating the flesh of elephants, horses, dragons, dogs, etc., incurs a Dukkata; a Bhikkhuni eating garlic incurs a Pacittiya (an offense entailing expiation). This is called three offenses at the time of eating. Offenses are incurred because of five kinds of food: a Bhikkhuni, knowing that a man has lustful thoughts, begs from him and obtains human flesh, garlic, delicious food, or the flesh of elephants and horses. Accepting food offered by a man with lustful thoughts incurs a Sanghadisesa (an offense requiring a meeting of the Sangha); eating human flesh commits a Thullaccaya; eating garlic incurs a Pacittiya; begging for delicious food incurs a Patidesaniya; eating the flesh of elephants, horses, etc., incurs a Dukkata. This is called incurring offenses because of five kinds of food. All faults of the third admonition: when a Bhikkhuni accuses someone and the accused does not give up the fault after the first admonition, she incurs a Dukkata; if she does not give it up after one Kamma (formal act of the Sangha), she commits a Thullaccaya; if she does not give it up after three Kammas, she commits a Parajika (defeat). These are called three offenses of three admonitions. Offenses reach five places: if a Bhikkhu accuses someone and reports it, and the accused does not give up the fault, he incurs a Dukkata; if he does not give it up after one Kamma, he commits a Thullaccaya; if he does not give it up after three Kammas, he commits a Parajika. If he wants to break up the Sangha, and does not give up after three admonitions, he commits a Sanghadisesa. Holding wrong views, and not giving them up after three admonitions, incurs a Pacittiya. These are called five offenses. Skillful answers to offenses are of five kinds: Bhikkhus, Bhikkhunis, Sikshamanas (probationary nuns), Sramaneras (novice monks), and Sramanerikas (novice nuns), these five groups all have the offense of not giving up after three admonitions. Disputes are also of five kinds: all five groups have four kinds of disputes. Discussions are again of five kinds: discussing the disputes of the five groups. They are extinguished by using five methods: the five groups extinguish the disputes of the five groups. Purity is of five kinds: the five groups commit offenses, and after confessing, they attain purity. Good is accomplished in three places: in the Sangha, the community, and among laypeople, there are no disputes in these three places, this is called good. Bodily actions at night have two offenses: if a Bhikkhuni and a man enter a room together at night, and she reaches her hand inside, she commits a Pacittiya; if she reaches her hand outside, she incurs a Dukkata. Bodily actions during the day have two offenses: if a Bhikkhuni during the day

男子共屏處，申手內波夜提，申手外突吉羅。見時得一罪者，比丘故看女根，得突吉羅罪。乞食得一罪者，比丘無病，不得為身乞食，得突吉羅。見恩有八種者，于拘睒彌犍度已說。依人成懺悔者，五眾悔罪，要因人得悔。驅出說有三者，一覆藏，二未懺悔，三惡見。善行四十三者，擯人行四十三法得入眾，不行此法不得入眾。妄語有五處者，波羅夷、僧殘、偷蘭遮、波夜提、突吉羅。

「七日法有二者，七日藥、受七日法出界外，是名二。十二提舍尼者，比丘尼八波羅提提舍尼，比丘四波羅提提舍尼，合十二。懺悔復有四者，提婆達多遣人害佛；供養阿㝹留陀；優婆夷離車子，眾僧為作覆缽羯磨；沙婆伽比丘。此四種人就佛懺悔。

「妄語有八觀者，發心欲妄、發口成妄語、妄語竟知是妄語、隱藏所知妄道餘事、前人知解邪心，是名觀也。布薩復有八者，八戒也。使者亦有八者，調達以非法欲破僧，僧差具八德人往說：『調達所作，非佛法僧，是調達所作也。』外道有八法者，外道欲出家，行波利婆沙八法者，不往五不應行處，聞贊佛法僧歡喜。八語受具戒者，比丘尼白四羯磨，比丘白四羯磨。起敬亦有八者，比丘尼八敬法也。豫座復有八者，大眾集時，上座八人次第坐，餘者隨坐。八法教誡尼者，比

【現代漢語翻譯】現代漢語譯本男子共屏處，申手（伸出手）內波夜提（一種罪名），申手外突吉羅（一種罪名）。見時得一罪者，比丘（佛教出家男眾）故意看女根，得突吉羅罪。乞食得一罪者，比丘無病，不得為自身乞食，得突吉羅。見恩有八種者，于拘睒彌犍度（佛教戒律中的一個部分）已說。依人成懺悔者，五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）悔罪，要因人得悔。驅出說有三者，一覆藏，二未懺悔，三惡見。善行四十三者，擯人行四十三法得入眾，不行此法不得入眾。妄語有五處者，波羅夷（斷頭罪）、僧殘（僅次於斷頭罪的重罪）、偷蘭遮（重罪）、波夜提（一種罪名）、突吉羅（一種罪名）。『七日法有二者，七日藥、受七日法出界外，是名二。十二提舍尼（應懺悔法）者，比丘尼（佛教出家女眾）八波羅提提舍尼（應懺悔法），比丘（佛教出家男眾）四波羅提提舍尼（應懺悔法），合十二。懺悔復有四者，提婆達多（佛陀的堂兄弟，後背叛佛陀）遣人害佛；供養阿㝹留陀（佛陀的弟子）；優婆夷（在家女信徒）離車子，眾僧為作覆缽羯磨（一種僧團的懲罰）；沙婆伽比丘（一位比丘）。此四種人就佛懺悔。『妄語有八觀者，發心欲妄、發口成妄語、妄語竟知是妄語、隱藏所知妄道餘事、前人知解邪心，是名觀也。布薩（佛教的齋戒儀式）復有八者，八戒也。使者亦有八者，調達（提婆達多）以非法欲破僧（僧團），僧差具八德人往說：『調達所作，非佛法僧，是調達所作也。』外道有八法者，外道欲出家，行波利婆沙（一種凈行）八法者，不往五不應行處，聞贊佛法僧歡喜。八語受具戒者，比丘尼（佛教出家女眾）白四羯磨（一種僧團儀式），比丘（佛教出家男眾）白四羯磨（一種僧團儀式）。起敬亦有八者，比丘尼（佛教出家女眾）八敬法也。豫座復有八者，大眾集時，上座八人次第坐，餘者隨坐。八法教誡尼者，比

【English Translation】 English version When a man is behind a screen together [with a woman], stretching a hand inside incurs a pāyattika (a type of offense), stretching a hand outside incurs a dukkaṭa (a type of offense). Regarding obtaining one offense when seeing, if a bhikkhu (Buddhist monk) intentionally looks at a woman's genitals, he incurs a dukkaṭa offense. Regarding obtaining one offense when begging for food, if a bhikkhu is not ill, he must not beg for food for himself, incurring a dukkaṭa. Regarding the eight kinds of gratitude, it has already been explained in the Kosambi Khandhaka (a section of the Buddhist monastic rules). Regarding repentance being completed by relying on a person, the five assemblies (bhikkhus, bhikkhunis, sikkhamāṇās, sāmaṇeras, sāmaṇerīs) must rely on a person to be able to repent their offenses. Regarding expulsion being spoken of in three ways, one is concealment, two is non-repentance, and three is wrong view. Regarding the forty-three good practices, a person who has been expelled can enter the Sangha (monastic community) by practicing the forty-three practices; one who does not practice these practices cannot enter the Sangha. Regarding false speech having five instances, pārājika (defeat), saṃghādisesa (formal meeting), thullaccaya (grave offense), pāyattika (a type of offense), and dukkaṭa (a type of offense). 'Regarding the two seven-day rules, one is the seven-day medicine, and the other is leaving the boundary after receiving the seven-day rule; these are called two. Regarding the twelve paṭidesanīyas (offenses to be confessed), bhikkhunis (Buddhist nuns) have eight paṭidesanīyas, and bhikkhus (Buddhist monks) have four paṭidesanīyas, totaling twelve. Regarding repentance having four instances, Devadatta (Buddha's cousin who later betrayed him) sent someone to harm the Buddha; offering to Anuruddha (a disciple of the Buddha); the Licchavi female lay follower, the Sangha performed the overturned bowl kamma (a type of Sangha punishment) for her; and the Sābhāgika bhikkhu (a bhikkhu). These four types of people repented to the Buddha.' 'Regarding false speech having eight aspects, the intention to speak falsely, the utterance becoming false speech, knowing it is false speech after speaking it, concealing what is known and falsely speaking about other matters, and the person in front understanding the wrong intention; these are called aspects. Regarding the eight uposathas (days of fasting and observance), these are the eight precepts. Regarding the eight messengers, Devadatta (Devadatta) wanted to destroy the Sangha (monastic community) with unlawful means, and the Sangha sent a person with eight virtues to say: 'What Devadatta has done is not the Buddha's Dharma and Sangha; it is what Devadatta has done.' Regarding the eight practices of non-Buddhists, when non-Buddhists want to ordain, they practice the eight practices of parivāsa (a period of probation), not going to the five places where they should not go, and rejoicing upon hearing praise of the Buddha, Dharma, and Sangha. Regarding receiving full ordination with eight utterances, bhikkhunis (Buddhist nuns) perform the four kamma motions, and bhikkhus (Buddhist monks) perform the four kamma motions. Regarding the eight acts of reverence, these are the eight Garudhammas (weighty rules) for bhikkhunis (Buddhist nuns). Regarding the eight reserved seats, when the assembly gathers, the eight senior monks sit in order, and the others sit as they please. Regarding the eight rules for instructing nuns, the bhikkhus'

丘有八德，堪教誡比丘尼。

「十人不應禮：比丘尼、式叉摩那尼、沙彌、沙彌尼、優婆塞、優婆夷、犯戒人，眠人、食人、大小便嚼楊枝人，十人不為作者如前。十種人不得作叉手，有十突吉羅者，若為上十種人作禮及叉手，得突吉羅。用衣復有十者，十種衣聽著。十二作不善者，白不善，非法別眾，非法和合眾，法別眾。白羯磨中有四非法，白二羯磨中有四非法，白四羯磨中有四非法，三四合十二非法。」

善見律毗婆沙卷第十八

【現代漢語翻譯】現代漢語譯本：丘（Bhikkhu，比丘）有八種德行，堪以教誡比丘尼（Bhikkhuni，女性比丘）。『有十種人不應禮敬：比丘尼、式叉摩那尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、犯戒之人，睡眠之人、進食之人、大小便之人、嚼楊枝之人，這十種人不應為他們行禮。還有十種人不得叉手（合掌），有十種突吉羅（Dukkata，輕罪）的情況，如果為以上十種人作禮或叉手，會犯突吉羅罪。』關於衣物，有十種情況，有十種衣物可以穿著。有十二種不善的行為：白不善（宣佈不善）、非法別眾（非法的分裂僧團）、非法和合眾（非法的僧團集會）、法別眾（合法的分裂僧團）。白羯磨（宣佈羯磨）中有四種非法，白二羯磨（宣佈兩次羯磨）中有四種非法，白四羯磨（宣佈四次羯磨）中有四種非法，三種情況加起來共有十二種非法。" 《善見律毗婆沙》第十八卷

【English Translation】 English version: A Bhikkhu (monk) has eight virtues, sufficient to instruct Bhikkhunis (female monks). 『Ten types of people should not be venerated: Bhikkhunis, Siksamana (female novice undergoing training), Sramaneras (male novice), Sramanerikas (female novice), Upasakas (male lay follower), Upasikas (female lay follower), those who have violated precepts, those who are sleeping, those who are eating, those who are defecating or urinating, and those who are chewing toothpicks. These ten types of people should not be saluted. Also, there are ten types of people who should not fold their hands in reverence (Anjali mudra), and there are ten instances of Dukkata (minor offense). If one salutes or folds hands in reverence to the above ten types of people, one commits a Dukkata offense.』 Regarding robes, there are ten situations, and ten types of robes are allowed to be worn. There are twelve unwholesome actions: unwholesome announcement, unlawful division of the Sangha (community), unlawful assembly of the Sangha, lawful division of the Sangha. There are four unlawful aspects in a white Karma (announcement of Karma), four unlawful aspects in a white double Karma (announcement of Karma twice), and four unlawful aspects in a white quadruple Karma (announcement of Karma four times), totaling twelve unlawful aspects in these three situations combined." Samantapasadika, Vinaya Commentary, Volume 18