T45n1901_護命放生軌儀法
大正藏第 45 冊 No. 1901 護命放生軌儀法
No. 1901
護命放生軌儀法
唐三藏法師義凈撰
夫以懷生者。皆愛其生。上通賢智。有死者。咸畏其死。下洎蜫蟲。由是善逝隨事而修慈。不損含識。量內身而準物。刀杖不加唯以大悲。宣揚法化。于護生處。極致慇勤。是佛弟子。理應隨作。觀蟲濾水。是出家之要儀。見危存護。乃悲中之拯急。既知有蟲。律文令作放生器者。但為西國久行。人皆共解東夏先來未識。故亦須委其儀。若不具陳。無由曉悟。其器任用鐵銅瓦木。瓦即安鼻鐵木準成。若擬隨身將去。可用銅作。唯受二升三升。即是舊來小銅罐子。還施銅系。令穿手得過。底傍一邊。須安銅鈕。可受小梅指頭。若乞食去時。穿在左臂。以衣掩蓋。右手攜缽。乞食得已。隨至一家。安置飯缽。自將凈繩一條。如粗箸許。隨井深淺。系罐取水。濾以小羅。斟酌得足。即以繩一頭穿鈕。急系抬系等。系小鐵鉤。鉤繫起時。務令平穩。此並預先作了。不得臨時求覓。即以小羅。覆蟲罐內。徐徐放下。至水縱鉤。拔繩令覆。再三下濯。方牽出井。此是乞食之儀也。或用銅碗漆碗。穿孔著系。權用亦得。若在寺者。即以常用鐵罐覆之。如前安置。少有別處。底傍著鐵镮
【現代漢語翻譯】 現代漢語譯本 大正藏第 45 冊 No. 1901 護命放生軌儀法
No. 1901
護命放生軌儀法
唐三藏法師義凈（Yijing）撰
但凡有情眾生，都珍愛自己的生命。上至賢人智者，有面臨死亡時，沒有不畏懼的。下至微小的昆蟲，也是如此。因此，善逝（Sugata，佛的稱號之一）隨順因緣而修習慈悲，不損害任何有情識的生命。衡量自身來比照萬物，不使用刀杖，唯以大悲心，宣揚佛法教化。在保護生命的地方，做到極致的慇勤。作為佛弟子，理應隨之效仿。觀察蟲類、過濾水源，是出家人的重要儀軌。見到危難而救助保護，是慈悲之心的緊急行動。既然知道有蟲，律文中規定製作放生器，但這只是因為西國（古代印度）長期實行，人們都瞭解，而在東夏（古代中國）先前還不認識，所以也必須詳細說明它的儀軌。如果不詳細陳述，就無法使人明白。這器具可以用鐵、銅、瓦、木等材料製作。瓦器就安裝鼻，鐵器木器也照此製作。如果打算隨身攜帶，可以用銅製作。容量二升或三升即可，就是舊時的小銅罐子。還要加上銅製的繩子，以便穿過手。底部旁邊的一側，需要安裝銅鈕，可以容納小拇指頭。如果去乞食，就穿在左臂上，用衣服遮蓋。右手拿著缽。乞食完畢后，隨便到一家，安置好飯缽。自己拿一條幹凈的繩子，像粗筷子那樣粗細，根據井的深淺，繫住罐子取水，用小羅過濾。斟酌足夠的水后，就用繩子的一頭穿過銅鈕，緊緊繫住抬繩等，繫上小鐵鉤。鉤子提起時，務必保持平穩。這些都要預先做好，不得臨時尋找。然後用小羅，覆蓋在蟲罐內。慢慢地放下，到水面時鬆開鉤子，拔起繩子使罐子傾覆。再三在水中沖洗，才牽出井。這是乞食的儀軌。或者用銅碗、漆碗，穿孔繫上繩子，權且使用也可以。如果在寺廟裡，就用常用的鐵罐覆蓋，像前面那樣安置。稍有不同之處，就是在底部旁邊安裝鐵環。
【English Translation】 English version Taisho Tripitaka Volume 45 No. 1901 Dharma of Protecting Life and Releasing Beings
No. 1901
Dharma of Protecting Life and Releasing Beings
Composed by Tripitaka Master Yijing (義凈) of the Tang Dynasty
All sentient beings cherish their lives. From the wise and virtuous, none are without fear when facing death. Even the smallest insects are the same. Therefore, the Sugata (善逝, one of the titles of the Buddha) cultivates compassion according to circumstances, without harming any sentient life. Measuring oneself against all things, not using knives or sticks, but only with great compassion, propagating the Dharma. In places where life is protected, one should be extremely diligent. Observing insects and filtering water are important practices for monks. Seeing danger and rescuing is an urgent act of compassion. Since it is known that there are insects, the Vinaya (律藏, monastic code) prescribes making a releasing vessel, but this is only because it has been practiced for a long time in the Western Lands (ancient India), and people understand it, while in the Eastern Xia (東夏, ancient China) it was not previously known, so its ritual must also be explained in detail. If it is not described in detail, it will not be understood. The vessel can be made of iron, copper, tile, or wood. The tile vessel should have a nose attached, and the iron and wood vessels should be made accordingly. If you plan to carry it with you, you can make it of copper. A capacity of two or three Sheng (升, a unit of volume) is sufficient, which is the old small copper pot. Also add a copper rope so that it can be passed through the hand. On one side of the bottom, a copper button must be installed, which can accommodate a little finger. If you go begging for food, wear it on your left arm and cover it with clothing. Carry the bowl in your right hand. After begging for food, go to any house and place the rice bowl. Take a clean rope, as thick as coarse chopsticks, and according to the depth of the well, tie the pot to fetch water, filtering it with a small sieve. After measuring enough water, thread one end of the rope through the copper button, tie the lifting rope tightly, and attach a small iron hook. When the hook is lifted, be sure to keep it steady. These must be prepared in advance and not sought temporarily. Then, cover the insect pot with a small sieve. Slowly lower it, and when it reaches the water surface, release the hook and pull up the rope to overturn the pot. Rinse it in the water three times before pulling it out of the well. This is the ritual for begging for food. Alternatively, you can use a copper bowl or lacquer bowl, pierce holes and tie a rope, and use it temporarily. If you are in a temple, cover it with a commonly used iron pot and place it as before. The only difference is that an iron ring is installed on the side of the bottom.
。可容三指。以罐鉤內中。抬起系等同前著鉤。覆蟲在中。放使至水。假令深井亦得為之。若別畜繩。恐成勞擾。若井深處。或可別為盆貯。或可送往河池。瀉水竟時。還須滌器。斯其法也。濾羅樣式。如別處言之。豈容井口之上翻羅。元無放生之器。欲似護戒。寧顧蟲亡。但以如來聖教。慈悲為本。所制戒律。罪有性遮。遮則準事合經。性乃理應從重。性罪之內。殺生最初。是故智人特宜存護。若將此為輕者。更復何有重哉。若能依教作者。現在得長命果報。來世當生凈土。且神州之地。四百餘城。出家之人動有萬計。于濾水事。存心者寡。習俗生常。見輕佛教。不可一一門到口傳。冀諸行人遞相教習。設使學通三藏。坐證四禪。鎮想無生。澄心空理。若不護命。依教奉持。終亦不免佛所訶責。十惡初罪。誰代受之。且如見有屠兒牽羊入寺。不過數口。放作長生。眾共聚看。彈指稱善。寧知房內用水。日殺千生萬生。既知理教不輕。宜應細羅細察。自利利物。善護善思。復有令人耕田種植。規求小利。不見大尤。水陸俱傷。殺生無數。斯之罪咎。欲如之何。直如束手泉門。任他處分。故經云。殺生之人。當墮地獄餓鬼畜生。設得為人。短命多病。嗚呼此苦。誰當受之。脫有能為。善哉甚善。可謂釋迦末法。共結慈念
之因。彌勒初成。俱證無生之果。廣如別傳。此不煩云。
護命放生軌儀法
【現代漢語翻譯】 現代漢語譯本： 這是（他們）證得無生果的原因。彌勒（Maitreya，未來佛）最初成就時，都一同證得了無生之果。詳細情況如同其他傳記所記載，這裡就不再贅述。
護命放生儀軌法
【English Translation】 English version: This is the cause of (their) attainment of the fruit of non-origination. When Maitreya (the future Buddha) initially achieved enlightenment, they all together attained the fruit of non-origination. The details are as described in other biographies, so I will not elaborate here.
The Ritual Dharma of Protecting Life and Releasing Beings