T54n2125_南海寄歸內法傳

大正藏第 54 冊 No. 2125 南海寄歸內法傳

No. 2125

南海寄歸內法傳卷第一(並序)

翻經三藏沙門義凈撰

原夫三千肇建，爰彰興立之端；百億已成，尚無人物之序。既空洞於世界，則日月未流；實闃寂于慘舒，則陰陽莫辯。暨乎凈天下降，身光自隨，因餐地肥遂生貪著，林藤香稻轉次食之，身光漸滅日月方現，夫婦農作之事興、君臣父子之道立。然而上觀青象則妙高色而浮光，下察黃輿乃風蕩水而成結。而云二儀分判人生其中，感清濁氣自然而有，陰陽陶鑄譬之以鴻爐、品物財成方之於埏埴者，蓋寡聽曲談之謂也。於是嶽峙星分、含靈蔓莚，遂使道殊九十六種、諦分二十五門。僧佉乃從一而萬物始生，薛世則因六條而五道方起，或露膊拔髮將為出要、或灰身椎髻執作昇天、或生乃自然、或死當識滅；或云幽幽冥冥莫識其精、眇眇忽忽罔知所出；或云人常得人道、或說死便為鬼靈，或談不知蝶為我己、不知我為蝶形。既群迷於蜾蠡，復聚惑于螟蛉，比渾沌于雞子，方晦昧於孩嬰。斯皆未了由愛故生、藉業而有，輪迴苦海往復迷津者乎！

然則親指平途、躬宣妙理，說十二緣起，獲三六獨法，號天人師、稱一切智，引四生於火宅、拔三有于昏城，出煩

【現代漢語翻譯】現代漢語譯本《南海寄歸內法傳》卷第一（並序）

翻經三藏沙門義凈撰

追溯往昔，三千世界初創之時，彰顯了興建和創立的開端；百億世界已經形成，但還沒有人類和事物的秩序。世界空曠虛無，日月尚未執行；宇宙寂靜無聲，陰陽也無法分辨。等到凈天（Abhasvara，色界第二禪天）的天人降臨，自身帶有光明，因為吃了地肥而產生了貪戀執著，又依次食用林藤和香稻，自身的光明逐漸消失，日月才顯現出來，夫婦耕作的事情興起，君臣父子的倫理道德才建立。然而，向上觀察青色的天象，那妙高山（Sumeru，須彌山）的顏色只是浮光掠影；向下觀察黃色的土地，乃是風吹動水而形成的凝結。有人說天地分判，人類生存在其中，感受清濁之氣自然而生，陰陽的造化就像是巨大的爐子，品類萬物的成就好比是陶工的摶土，這大概是很少聽取全面深入的談論的緣故啊。於是山嶽聳立，星辰羅布，包含靈性的生物蔓延滋生，於是導致了九十六種外道（外道，佛教以外的學說）的學說各不相同，二十五種真諦（諦，真理）的區分。僧佉派（Samkhya，數論派）認為萬物從一（原質）而生，薛世派（Vaisheshika，勝論派）則認為五道（五道，地獄、餓鬼、畜生、人、天）因六條範疇而產生，有的人袒露臂膀，拔掉頭髮，認為這樣可以超出輪迴，有的人涂灰身體，梳椎形髮髻，認為這樣可以昇天，有的人認為生命是自然產生的，有的人認為死亡就是意識的消滅；有的人說幽深黑暗，無法認識它的精髓，渺茫恍惚，不知道它從哪裡產生；有的人說人總是會轉生為人，有的人說死亡之後就變成鬼靈，有的人談論不知道是莊周夢蝶還是蝶夢莊周。他們既在蜾蠃（Guo Luo，一種寄生蜂）的迷惑中徘徊，又聚集在螟蛉（Ming Ling，一種綠色小蟲）的迷惑之中，把渾沌比作雞蛋，把矇昧比作嬰兒。這些都是因為不瞭解由愛而生，憑藉業力而有，在輪迴的苦海中往復，在迷途的津渡上徘徊啊！

因此，佛陀親自指明平坦的道路，親自宣說微妙的真理，講述十二因緣（十二因緣，佛教關於生命輪迴的理論），獲得三十六種不共法（不共法，佛陀獨有的功德），號稱天人師（天人師，佛陀的尊稱），稱為一切智者（一切智者，佛陀的稱號），把四生（四生，卵生、胎生、濕生、化生）從火宅中引出，把三有（三有，欲有、色有、無色有）從昏暗的城池中拔出，脫離煩惱

【English Translation】 English version Nanhai Jigui Neifa Zhuan (A Record of the Buddhist Practices Sent Home from the Southern Sea), Volume 1 (with Preface)

Composed by the Tripitaka Master, the Monk Yijing

In the beginning, when the three thousand worlds were first established, the foundation for their rise and creation was revealed. Even after billions of worlds had formed, there was still no order of beings or things. The universe was empty and vast, and the sun and moon had not yet begun to move. The cosmos was silent and still, and yin and yang could not be distinguished. Then, the gods of Abhasvara (the Pure Light Heaven, the second dhyana heaven in the Realm of Form) descended, accompanied by their own light. They developed attachment after consuming earth-fat, and then successively ate forest vines and fragrant rice. Their own light gradually faded, and the sun and moon then appeared. The activities of husbands and wives tilling the land arose, and the ethics of rulers and subjects, fathers and sons, were established. However, when looking up at the blue sky, the color of Mount Sumeru (the Wonderful High Mountain) is merely a fleeting light. When looking down at the yellow earth, it is formed by wind stirring water into a congealed mass. Some say that heaven and earth are divided, and humans live within them, naturally arising from the experience of pure and impure energies. The transformation of yin and yang is like a great furnace, and the accomplishment of all things is like a potter shaping clay. This is probably because they rarely listen to comprehensive and in-depth discussions. Thus, mountains stand tall, stars are scattered, and sentient beings spread and multiply, leading to the divergence of ninety-six kinds of non-Buddhist doctrines (teachings outside of Buddhism) and the division of twenty-five kinds of truths (ultimate realities). The Samkhya school (Enumeration school) believes that all things arise from one (primordial matter), while the Vaisheshika school (Particularist school) believes that the five paths (hell, hungry ghosts, animals, humans, and gods) arise from six categories. Some expose their arms and pluck out their hair, believing that this will lead to liberation from samsara. Others smear their bodies with ashes and wear their hair in a topknot, believing that this will lead to ascension to heaven. Some believe that life arises naturally, while others believe that death is the annihilation of consciousness. Some say that it is deep and dark, and its essence cannot be known; it is vague and fleeting, and its origin cannot be known. Some say that humans are always reborn as humans, while others say that after death, they become ghosts. Some discuss whether Zhuang Zhou dreamed of being a butterfly or a butterfly dreamed of being Zhuang Zhou. They are both lost in the confusion of the Guo Luo (a kind of parasitic wasp) and gathered in the confusion of the Ming Ling (a kind of green insect). They compare chaos to an egg and ignorance to an infant. All of this is because they do not understand that it arises from love and exists by karma, wandering back and forth in the sea of suffering of samsara, lingering on the shores of delusion!

Therefore, the Buddha personally pointed out the flat path, personally proclaimed the subtle truth, spoke of the twelve links of dependent origination (the Buddhist theory of the cycle of life and death), attained the thirty-six unshared qualities (unique virtues of the Buddha), was called the Teacher of Gods and Humans (a title of the Buddha), and was known as the All-Knowing One (an epithet of the Buddha), leading the four kinds of beings (born from eggs, wombs, moisture, and transformation) out of the burning house, and rescuing the three realms of existence (the realms of desire, form, and formlessness) from the dark city, freeing them from afflictions.

惱流登涅槃岸者，粵我大師釋迦世尊矣。創成正覺，龍河九有興出塵之望；后移馳光，鹿苑六道盛歸依之心。初轉法輪則五人受化，次談戒躅則千生伏首，於是闡梵響于王舍，獲果者無窮；酬恩惠于父城，發心者莫算。始自了教，會初願以摽誠；終乎妙賢，契後期于結念。住持八紀、弘濟九居，教無幽而不陳、機無微而不納。若泛為俗侶，但略言其五禁；局提法眾，遂廣彰乎七篇。以為宅有者大非，戒興則非滅；存生者小過，律顯則過亡。且如恚損輕枝現生龍戶、慈濟微命交升帝居，善惡之報固其明矣。於是經論兼施、定慧俱設，攝生之紐唯斯三藏乎。既而親對大師，教唯一說；隨機拯物，理亡他議。及乎薛舍初辭，魔王惑歡喜之志；熙連后唱，無滅顯亡疑之理。可謂化緣斯盡、能事畢功。遂乃跡滅兩河，人天掩望；影淪雙樹，龍鬼摧心。致使娑羅林側淚下成泥，哭者身邊血如花樹。

大師唱寂世界空虛，次有弘法應人結集，有五七之異；持律大將部分，為十八之殊。隨所見聞三藏各別，著下裙則裙有偏正、披上服則葉存狹廣；同宿乃異室繩圍兩俱無過、受食以手執畫地二並亡愆。各有師承，事無和雜(有部則正，餘三並偏。有部則要須別室，正量以繩圍床。有部手請，僧祇畫地也)。諸部流派生起不同，西國

相承大綱唯四(一、阿離耶莫訶僧祇尼迦耶，唐云聖大眾部，分出七部，三藏各有十萬頌，唐譯可成千卷；二、阿離耶悉他陛攞尼迦耶，唐云聖上座部，分出三部，三藏多少同前；三、阿離耶慕攞薩婆悉底婆拖尼迦耶，唐云聖根本說一切有部，分出四部，三藏多少同前；四、阿離耶三蜜栗底尼迦耶，唐云聖正量部，分出四部，三藏三十萬頌。然而部執所傳多有同異，且依現事言其十八。分為五部，不聞于西國耳)。其間離分出沒、部別名字，事非一致，如余所論，此不繁述。故五天之地及南海諸洲，皆云四種尼迦耶，然其所欽處有多少。摩揭陀則四部通習，有部最盛。羅荼信度(西印度國名)則少兼三部，乃正量尤多。北方皆全有部，時逢大眾。南面則咸遵上座，餘部少存。東裔諸國雜行四部(從那爛陀東行五百驛皆名東裔，乃至盡窮有大黑山，計當土蕃南畔。傳云：是蜀川西南，行可一月餘便達斯嶺。次此南畔逼近海涯有室利察呾羅國，次東南有郎迦戍國，次東有社和缽底國，次東極至臨邑國，並悉極遵三寶，多有持戒之人，乞食杜多是其國法。西方見有，實異常倫)。師子洲並皆上座，而大眾斥焉。然南海諸洲有十餘國，純唯根本有部，正量時欽，近日已來少兼餘二(從西數之，有婆魯師洲、末羅游州，即今尸利

{ "translations": [ "現代漢語譯本", "相承的大綱只有四種：（一、阿離耶莫訶僧祇尼迦耶（Ārya-mahāsāṃghika-nikāya），意為聖大眾部，從中分出七部，三藏各有十萬頌，如果翻譯成漢語可以整合千卷；二、阿離耶悉他陛攞尼迦耶（Ārya-sthavira-nikāya），意為聖上座部，從中分出三部，三藏的篇幅與前者相同；三、阿離耶慕攞薩婆悉底婆拖尼迦耶（Ārya-mūlasarvāstivāda-nikāya），意為聖根本說一切有部，從中分出四部，三藏的篇幅與前者相同；四、阿離耶三蜜栗底尼迦耶（Ārya-saṃmitīya-nikāya），意為聖正量部，三藏有三十萬頌。然而各個部派所傳承的教義多有相同和差異之處，這裡只根據現在的情況來說明這十八部。分為五部的情況，在西國沒有聽說過。）", "其間部派的離合、部派的名稱，情況並不一致，如同我所論述的，這裡不再詳細敘述。因此，五天竺地區和南海的各個島嶼，都說是四種尼迦耶，但是他們所尊崇的程度各有不同。摩揭陀（Magadha）地區普遍學習四部，其中有部最為興盛。羅荼（Lāṭa）和信度（Sindhu）（西印度國名）地區則略微兼學三部，而正量部尤其多。北方地區全部是說一切有部，有時也遇到大眾部。南方地區則全部遵奉上座部，其餘部派很少存在。東部邊境的各個國家混雜流行四部（從那爛陀（Nālandā）向東走五百驛都叫做東部邊境，一直到盡頭有大黑山，估計相當於吐蕃（Tubo）的南邊。傳說：那是蜀川的西南，走一個多月就可以到達那個山嶺。其次，這個山嶺的南邊靠近海邊有室利察呾羅國（Śrīkṣetra），其次東南有郎迦戍國（Laṅkāśu），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Śrīkṣetra），其次東邊有社和缽底國（Ś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佛逝國是。莫訶信洲、訶陵洲、呾呾洲、盆盆洲、婆里洲、掘倫洲、佛逝補羅洲、阿善洲、末迦漫洲，又有小洲不能具錄)，斯乃咸遵佛法，多是小乘；唯末羅游少有大乘耳。諸國周圍，或可百里、或數百里、或可百驛；大海雖難計里，商舶串者準知，良為掘倫。初至交廣，遂使總喚崑崙國焉。唯此崑崙，頭卷體黑——自余諸國，與神州不殊——赤腳敢曼，總是其式，廣如《南海錄》中具述。歡州正南步行可余半月，若乘船才五六朝，即到匕景。南至占波，即是臨邑。此國多是正量，少兼有部。西南一月至跋南國，舊云扶南，先是裸國，人多事天，后乃佛法盛流；惡王今併除滅，迥無僧眾，外道雜居。斯即贍部南隅，非海洲也。

然東夏大綱多行法護，關中諸處僧祇舊兼，江南嶺表有部先盛，而云十誦、四分者，多是取其經夾以為題目。詳觀四部之差律儀殊異，重輕懸隔、開制迢然，出家之侶各依部執。無宜取他輕事替己重條、用自開文見嫌余制，若爾則部別之義不著、許遮之理莫分，豈得以其一身遍行於四？裂裳金杖之喻，乃表證滅不殊，行法之徒須依自部(頻毗娑羅王夢見一疊裂為十八片，一金杖斬為十八段。怖而問佛。佛言：「我滅度后一百餘年，有阿輸迦王，威加贍部。時諸苾芻教分十八，趣解脫門其

【現代漢語翻譯】現代漢語譯本：佛逝國（Śrīvijaya），包括莫訶信洲（Mahāsin Island）、訶陵洲（Kaling洲）、呾呾洲（Tatta Island）、盆盆洲（P』en-p』en Island）、婆里洲（Bali Island）、掘倫洲（K』un-lun Island）、佛逝補羅洲（Śrīvijayapura Island）、阿善洲（Achen Island）、末迦漫洲（Makkaman Island），還有許多小島無法一一記錄。這些地方都信奉佛教，多數是小乘佛教；只有末羅游（Malay洲）少數信奉大乘佛教。這些國家周圍，有的周長百里，有的數百里，有的需要走幾十個驛站；大海雖然難以計算里程，但商船往來頻繁，可以大致瞭解，特別是掘倫洲。最初到達交州、廣州一帶的船隻，就被總稱為崑崙國的船隻。只有崑崙人，頭髮捲曲，面板黝黑——其他國家的人，和中原地區的人沒有太大差別——赤腳敢曼（Keman），是他們的典型裝束，詳細情況在《南海錄》中有記載。從歡州正南方向步行大約需要半個月，如果乘船隻需要五六天，就能到達匕景（Bijing）。往南到達占波（Champa），就是臨邑（Linyi）。這個國家多數信奉正量部（Sammitīya），少數兼修有部（Sarvāstivāda）。往西南方向走一個月到達跋南國（Bāṇān），舊稱扶南（Funan），最初是裸體之國，人們大多信奉天神，後來佛教才開始盛行；但現在惡王已經將佛教滅除，沒有僧侶，只有外道雜居。這裡是贍部洲（Jambudvīpa）的南邊，不是海島。\n\n然而，東夏（中國東部）大多奉行法護（Dharmagupta）的律藏，關中地區（陜西一帶）的僧祇部（Mahāsāṃghika）舊時兼修其他律藏，江南和嶺南地區有部（Sarvāstivāda）的律藏先前盛行，而說奉行《十誦律》（Daśādhyāya-vinaya）和《四分律》（Dharmaguptaka-vinaya）的，大多隻是取其經文片段作為名目。仔細觀察這四部律藏的差異，律儀非常不同，輕重相差很大，開許和禁止的規定截然不同，出家之人應當各自依據自己所學的律部。不應該拿其他律部中輕微的事情來代替自己律部中重要的條規，用其他律部中開許的條文來反對自己律部中禁止的規定，如果這樣，那麼律部之間的區別就沒有意義了，開許和禁止的道理也無法區分，怎麼能以一個人的身份遍行四部律藏呢？裂開的衣服和折斷的金杖的比喻，是表明佛陀涅槃后教法不會改變，修行佛法的人必須依據自己所學的律部（頻毗娑羅王（Bimbisāra）夢見一疊布裂成十八片，一根金杖斬成十八段，感到恐懼而問佛陀。佛陀說：『我涅槃后一百多年，會有阿輸迦王（Aśoka），他的威望傳遍贍部洲。那時各位比丘的教法分為十八部，通往解脫的門雖然

【English Translation】 English version: The country of Śrīvijaya includes Mahāsin Island, Kaling洲, Tatta Island, P』en-p』en Island, Bali Island, K』un-lun Island, Śrīvijayapura Island, Achen Island, Makkaman Island, and many other small islands that cannot be fully recorded. These places all follow Buddhism, mostly Theravada Buddhism; only Malay洲 has a small number of Mahayana Buddhists. The circumference of these countries is either a hundred li, several hundred li, or several dozen post stations; although the sea is difficult to measure in miles, the frequent merchant ships provide a general idea, especially those from K』un-lun Island. The ships that initially arrived in Jiaozhou and Guangzhou were generally called ships from the country of K』un-lun. Only the people of K』un-lun have curly hair and dark skin—the people of other countries are not much different from those in the Central Plains—barefoot Keman are their typical attire, as detailed in the 'Record of the South Sea'. It takes about half a month to walk directly south from Huanzhou, but only five or six days by boat to reach Bijing. To the south is Champa, which is Linyi. This country mostly follows the Sammitīya school, with a few also practicing Sarvāstivāda. A month southwest is the country of Bāṇān, formerly known as Funan, which was initially a country of naked people, mostly worshiping gods, but later Buddhism flourished; however, the evil king has now destroyed Buddhism, and there are no monks, only heretics living there. This is the southern edge of Jambudvīpa, not an island.\n\nHowever, in eastern China, the Dharmagupta Vinaya is mostly practiced, in the Guanzhong area (around Shaanxi), the Mahāsāṃghika school used to also practice other Vinayas, and the Sarvāstivāda Vinaya was previously popular in the Jiangnan and Lingnan areas, while those who claim to follow the Daśādhyāya-vinaya and Dharmaguptaka-vinaya mostly just take fragments of their scriptures as titles. Upon careful observation of the differences between these four Vinayas, the precepts are very different, the severity varies greatly, and the rules of allowance and prohibition are completely different. Those who have left home should each follow the Vinaya they have learned. One should not use minor matters from other Vinayas to replace important rules in one's own Vinaya, or use allowed rules from other Vinayas to oppose prohibited rules in one's own Vinaya. If this is the case, then the differences between the Vinayas have no meaning, and the principles of allowance and prohibition cannot be distinguished. How can one person practice all four Vinayas? The analogy of the torn robe and the broken golden staff illustrates that the teachings will not change after the Buddha's Nirvana, and those who practice the Dharma must follow the Vinaya they have learned (King Bimbisāra had a dream in which a stack of cloth was torn into eighteen pieces and a golden staff was broken into eighteen sections. Frightened, he asked the Buddha. The Buddha said, 'More than a hundred years after my Nirvana, there will be King Aśoka, whose prestige will spread throughout Jambudvīpa. At that time, the teachings of the monks will be divided into eighteen schools, and although the paths to liberation are

致一也。此即先兆，王勿見憂耳。」)。

其四部之中，大乘小乘區分不定。北天南海之郡純是小乘，神州赤縣之鄉意存大教，自余諸處大小雜行。考其致也，則律撿不殊，齊制五篇通修四諦，若禮菩薩、讀大乘經，名之為大；不行斯事，號之為小。所云大乘，無過二種：一則中觀、二乃瑜伽，中觀則俗有真空體虛如幻，瑜伽則外無內有事皆唯識；斯並咸遵聖教，孰是孰非？同契涅槃，何真何偽？意在斷除煩惑拔濟眾生，豈欲廣致紛紜重增沈結？依行則俱升彼岸，棄背則並溺生津。西國雙行理無乖競，既無慧目誰鑒是非？任久習而修之，幸無勞于自割。

且神州持律，諸部互牽，而講說撰錄之家遂乃章鈔繁雜，五篇七聚易處更難，方便犯持顯而還隱，遂使覆一簣而情息、聽一席而心退，上流之伍蒼髭乃成、中下之徒白首寧就。律本自然落漠，讀疏遂至終身，師弟相承用為成則，論章段則科而更科，述結罪則句而還句。考其功也，實致為山之勞；核其益焉，時有海珠之潤。

又凡是製作之家，意在令人易解，豈得故為密語而更作解嘲？譬乎水溢平川決入深井，有懷飲息濟命無由。準驗律文則不如此，論斷輕重但用數行，說罪方便無煩半日，此則西方南海法徒之大歸矣。至如神州之地，禮教盛行，敬事

【現代漢語翻譯】『這只是個先兆，大王不必憂慮。』

在佛教的四部之中，大乘和小乘的區分並不明確。北方和南方的郡縣大多信奉小乘佛教，而中原地區則傾向於大乘佛教。其他地方則大乘小乘並行。考察其根本，戒律方面並沒有太大差異，都遵守五篇的戒律，共同修習四諦。如果禮拜菩薩、讀誦大乘經典，就被稱為大乘；不這樣做，就被稱為小乘。所謂的大乘，無非兩種：一是中觀，二是瑜伽。中觀認為世俗存在是空性的，本體虛幻如夢；瑜伽認為外境不存在，一切都是唯識所現。這些都遵循佛陀的教誨，誰是誰非呢？最終都契入涅槃，哪裡有真有假呢？目的是斷除煩惱，救拔眾生，難道是爲了製造紛爭，增加束縛嗎？依照修行就能到達彼岸，背離修行就會沉溺於生死苦海。西域各國大乘小乘並行不悖，既然沒有智慧的眼睛，誰能分辨是非呢？任憑長期修習，希望不要白費功夫。

而且中原地區持守戒律，各部之間互相牽制，講解和著述的人又使得章疏繁雜，五篇七聚變得更加難以理解，方便犯戒的情況顯而還隱，於是導致功虧一簣，聽了一席話就心生退意，資質好的人到老也難以成就，中下資質的人到老也一無所成。戒律的原本自然是簡明扼要的，但讀疏卻要耗費終身，師徒相傳，奉為圭臬，討論章節段落則不斷細分，描述罪行則不斷重複。考察其功效，實在是事倍功半；覈實其益處，偶爾會有獲得海中寶珠的驚喜。

而且凡是著書立說的人，目的是讓人容易理解，怎麼能故意使用隱晦的語言，然後再加以解釋呢？這就像把水從平坦的河流引到深井裡，想要喝水解渴的人卻無從下手。對照戒律原文則不是這樣，論斷輕重罪行只需要幾行字，講解罪行的方便法門也不需要半天時間，這才是西方和南海地區僧侶們所遵循的準則。至於中原地區，禮教盛行，敬重...

【English Translation】 'This is just a precursor; Your Majesty should not worry.'

Among the four divisions of Buddhism, the distinction between Mahayana (Great Vehicle) and Hinayana (Lesser Vehicle) is not definite. The prefectures in the north and south mostly adhere to Hinayana, while the regions of the central land tend towards the Mahayana teachings. In other places, both Mahayana and Hinayana are practiced together. Examining their essence, there is no significant difference in the precepts; both observe the five categories of precepts and commonly cultivate the Four Noble Truths. If one worships Bodhisattvas and recites Mahayana scriptures, it is called Mahayana; if not, it is called Hinayana. The so-called Mahayana is nothing more than two types: one is Madhyamaka (Middle Way), and the other is Yogacara (Yoga Practice). Madhyamaka believes that worldly existence is empty in nature, and its essence is illusory; Yogacara believes that external reality does not exist, and everything is only consciousness. These all follow the Buddha's teachings; who is right and who is wrong? Ultimately, they all enter Nirvana; where is there truth or falsehood? The aim is to eliminate afflictions and liberate sentient beings; is it to create disputes and increase bondage? By following the practice, one can reach the other shore; by abandoning the practice, one will drown in the sea of suffering. In Western countries, Mahayana and Hinayana are practiced in parallel without conflict. Since there is no eye of wisdom, who can discern right from wrong? Let them cultivate according to their long-held practices, and hopefully, they will not labor in vain.

Moreover, in the central land, the upholding of precepts is mutually constrained by various schools, and the commentators and writers have made the commentaries complex and intricate. The five categories and seven divisions have become even more difficult to understand. The circumstances of conveniently violating precepts are both apparent and hidden, leading to the failure of completing the task for the lack of one basket of soil, and causing discouragement after hearing a single lecture. Those with good aptitude find it difficult to achieve success even in old age, while those with average or lower aptitude achieve nothing even in their twilight years. The original text of the precepts is naturally concise and essential, but reading the commentaries takes a lifetime. Teachers and disciples pass them down, regarding them as the standard. The discussion of chapters and sections is constantly subdivided, and the description of offenses is constantly repeated. Examining its effectiveness, it is truly a labor that yields little result; verifying its benefits, there is occasionally the surprise of obtaining a pearl from the sea.

Furthermore, the intention of all authors is to make things easy to understand; how can they deliberately use obscure language and then provide explanations? It is like diverting water from a flat river into a deep well, making it impossible for those who want to drink and quench their thirst to do so. In contrast, the original text of the precepts is not like this. The judgment of light and heavy offenses only requires a few lines, and the explanation of convenient methods for offenses does not take half a day. This is the great principle followed by monks in the West and South Seas. As for the central land, ritual and education are prevalent, and respect...

君親、尊讓耆長、廉素謙順、義而後取、孝子忠臣、謹身節用。

皇上則恩育兆庶，納隍軫慮于明發；群臣則莫不拱手，履薄呈志於通宵。或時大啟三乘廣開百座，布制底於八澤，有識者咸悉歸心；散伽藍於九宇，迷途者並皆迴向。皇皇焉農歌畎畝之中，濟濟焉商詠舟車之上，遂使雞貴象尊之國頓顙丹墀，金鄰玉嶺之鄉投誠碧砌，為無為事無事，斯固無以加也(雞貴者，西方名高麗國，為俱俱吒𧫦說羅。俱俱吒是雞，𧫦說羅是貴。西方傳云：彼國敬雞，神而取尊，故戴翎羽而表飾矣。言象尊者，西國君王以象為最，五天並悉同然)。其出家法侶講說軌儀，徒眾儼然欽誠極旨，自有屏居幽谷脫屣樊籠，漱巖流以遐想、坐林薄而棲志，六時行道能報凈信之恩，兩期入定合受人天之重。此則善符經律，何有過焉！然由傳受訛謬、軌則參差、積習生常，有乖綱致者，謹依聖教及現行要法，總有四十章，分為四卷，名「南海寄歸內法傳」。又《大唐西域高僧傳》一卷，並雜經論等並錄附歸。愿諸大德興弘法心，無懷彼我，善可量度順佛教行，勿以輕人便非重法。然古今所傳經論理致善通禪門，定瀲之微此難懸囑，且復粗陳行法符律相以先呈，備舉條章考師宗于實錄。縱使命淪夕景，希成一簣之功；焰絕朝光，庶有百燈之續

【現代漢語翻譯】現代漢語譯本：

君愛其民，臣忠其君，尊敬年長者，謙虛禮讓，廉潔樸素，謙遜和順，合乎道義才取用，孝順父母，忠於國家，謹慎修身，節儉用度。

皇上以恩德養育萬民，如臨深淵般憂慮國家，在天剛亮時就開始處理政事；群臣無不恭敬地拱手，小心謹慎地表達忠誠，直至深夜。有時大規模地舉辦三乘佛法（聲聞乘、緣覺乘、菩薩乘）的法會，廣泛設立各種佛事活動，將佛法的恩澤普及到四面八方，有見識的人都真心歸向佛法；在全國各地興建寺院，使迷途的人都回歸正道。熙熙攘攘的農民在田間歌唱，熱鬧非凡的商人在舟車上吟詠，於是使得原本以雞為貴的國家（指高麗國）也叩拜在皇宮的臺階下，與中原友好的金鄰玉嶺之邦也真心歸順。以無為的態度來治理國家，不興戰事，這真是再好不過了。（所謂雞貴，是指西方國家高麗國，他們的語言稱雞為「俱俱吒」，稱貴為「𧫦說羅」。西方傳說：那個國家尊敬雞，視雞為神靈而非常尊重，所以用雞的羽毛來裝飾自己。說象尊，是指西方的國王以大象為最尊貴，印度五國都是這樣。）那些出家的僧侶們講經說法，儀軌莊嚴，徒眾們恭敬虔誠，領會佛法的精髓，自然有隱居在深山幽谷中的修行者，擺脫世俗的束縛，以山間的流水漱口，寄託高遠的志向，在樹林中安身立命，日夜不停地修行，以報答施主的恩情，在規定的時間內入定，值得人天大眾的尊重。這些都符合佛經的教義和戒律，沒有什麼過錯！然而由於傳授過程中的錯誤，儀軌上的差異，長期積累的習慣，導致出現不符合佛法綱要的情況，因此謹遵聖教以及現行的重要法規，總共整理出四十章，分為四卷，名為《南海寄歸內法傳》。另外還有《大唐西域高僧傳》一卷，以及各種經論等一併收錄附上。希望各位大德發揚弘揚佛法的心，不要心懷彼此的分別，好好衡量，順應佛教的教義來修行，不要因為輕視他人而否定重要的佛法。然而古今流傳的經論，其道理與禪宗相通，禪定深奧的境界難以用言語表達，姑且粗略地陳述修行的法則，使其與戒律相符，詳細列舉條目，以便考察師承的真實情況。即使我的生命如同夕陽般短暫，也希望能完成堆積泥土的小功；即使我的光芒如同早晨的陽光般短暫，也希望能延續百燈的光明。

【English Translation】 English version:

The ruler loves his people, the ministers are loyal to their ruler, respect the elders, be humble and courteous, be honest and simple, be modest and obedient, take only what is righteous, be filial to parents, be loyal to the country, be careful in self-cultivation, and be frugal in spending.

The Emperor nurtures the myriad people with kindness, worries about the country as if facing a deep abyss, and begins to handle state affairs at dawn; the ministers all respectfully clasp their hands, cautiously express their loyalty, until late at night. Sometimes, large-scale Three Vehicle Dharma assemblies (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are held, and various Buddhist activities are widely established, spreading the grace of the Dharma to all directions, and those with knowledge sincerely turn to the Dharma; temples are built throughout the country, so that those who are lost return to the right path. The bustling farmers sing in the fields, and the lively merchants chant on boats and carts, so that the country that originally valued chickens (referring to Goryeo) also kowtows at the steps of the palace, and the friendly neighboring countries of the Golden Ridge and Jade Ridge also sincerely submit. Governing the country with non-action, without wars, is truly the best. (The so-called 'chicken-valuing' refers to the western country of Goryeo, whose language calls chicken 'Kukuta' (俱俱吒), and 'valuing' as 'Sikura' (𧫦說羅). Western legends say: that country respects chickens, regards them as gods and respects them very much, so they decorate themselves with chicken feathers. Saying 'elephant-valuing' refers to the western kings who regard elephants as the most noble, and all five Indias are the same.) Those ordained monks preach the Dharma, the rituals are solemn, the disciples are respectful and sincere, comprehending the essence of the Dharma, and there are naturally practitioners who live in secluded valleys, free from the shackles of the world, rinsing their mouths with mountain streams, entrusting lofty aspirations, settling down in the forests, practicing diligently day and night, to repay the kindness of the benefactors, and entering Samadhi (定) at the prescribed times, worthy of the respect of humans and gods. These all conform to the teachings and precepts of the Buddhist scriptures, and there is nothing wrong with them! However, due to errors in the transmission process, differences in rituals, and long-accumulated habits, there are cases that do not conform to the outline of the Dharma. Therefore, following the holy teachings and the current important regulations, a total of forty chapters are compiled, divided into four volumes, entitled 'A Record of the Inner Dharma Sent Home from the South Sea' (南海寄歸內法傳). In addition, there is also one volume of 'Biographies of Eminent Monks of the Great Tang Dynasty' (大唐西域高僧傳), as well as various sutras and treatises, which are included and attached. I hope that all virtuous ones will develop the mind of promoting the Dharma, do not harbor distinctions of self and others, measure well, follow the teachings of Buddhism to practice, and do not deny the important Dharma because of despising others. However, the sutras and treatises transmitted from ancient times to the present, their principles are in common with the Chan (禪) school, and the subtle realm of Samadhi (定) is difficult to express in words. Let me roughly state the rules of practice, so that they are in accordance with the precepts, and list the items in detail, so as to examine the truth of the lineage of the teacher. Even if my life is as short as the setting sun, I hope to complete the small task of accumulating earth; even if my light is as short as the morning sun, I hope to continue the light of a hundred lamps.

。閱此則不勞尺步，可踐五天于短階；未徙寸陰，實鏡千齡之迷躅。幸愿撿尋三藏，鼓法海而揚四波，皎鏡五篇，泛慧舟而提六象。雖復親承匠旨、備撿玄宗，然非𤀹發於巧心，終恐受嗤于慧目云爾。一破夏非小二對尊之儀三食坐小床四餐分凈觸五食罷去穢六水有二瓶七晨旦觀蟲八朝嚼齒木九受齋赴請十衣食所須十一著衣法式十二尼衣喪制十三結凈地法十四五眾安居十五隨意成規十六匙箸合不十七知時而禮十八便利之事十九受戒軌則二十洗浴隨時二十一坐具襯身二十二臥息方法二十三經行少病二十四禮不相扶二十五師資之道二十六客舊相遇二十七先體病源二十八進藥方法二十九除其弊藥三十旋右觀時三十一灌沐尊儀三十二讚詠之禮三十三尊敬乖式三十四西方學儀三十五長髮有無三十六亡則僧現三十七受用僧衣三十八燒身不合三十九傍人獲罪四十古德不為

凡此所論，皆依根本說一切有部，不可將餘部事見糅於斯。此與《十誦》大歸相似。有部所分，三部之別：一法護、二化地、三迦攝卑。此並不行五天，唯烏長那國及龜茲、于闐雜有行者。然《十誦律》亦不是根本有部也。

一破夏非小

凡諸破夏苾芻，但不獲其十利；然是本位，理無成小。豈容昔時受敬、今翻禮卑？習以成俗本無憑據，依夏受請

【現代漢語翻譯】現代漢語譯本：閱讀此文，無需遠行，便可在短時間內瞭解印度的佛教文化；無需浪費時間，便能照見千年來的迷途。希望能夠尋遍三藏（Tripitaka，佛教經典），弘揚佛法，照亮五篇，駕馭智慧之舟，提升六根（Sadindriya，眼、耳、鼻、舌、身、意）。即使親自接受教誨，詳盡查閱玄宗（佛教深奧的教義），如果不能巧妙地運用心思，最終恐怕會被有智慧的人所嘲笑。以下是四十條內容：一、破夏（Varsha，雨季）並非小事；二、對比丘（Bhiksu，佛教出家人）的尊敬之儀；三、吃飯時坐小床；四、用餐時區分凈與不凈；五、飯後去除污穢；六、水有兩個瓶子；七、早晨觀察蟲類；八、早上嚼齒木；九、接受齋飯邀請；十、衣食所需；十一、著衣的法式；十二、比丘尼（Bhiksuni，女性佛教出家人）的喪葬制度；十三、結界清凈之地的方法；十四、五眾（佛教僧團的五種成員）安居（Varsa，雨季安居）；十五、隨意行事的規則；十六、匙子和筷子是否合用；十七、知時而禮拜；十八、大小便之事；十九、受戒的規則；二十、隨時洗浴；二十一、坐具襯身；二十二、睡覺休息的方法；二十三、經行（Cankrama，禪修方式）可以減少疾病；二十四、禮拜時不互相扶持；二十五、師父和弟子的相處之道；二十六、客人和舊友相遇；二十七、首先了解病源；二十八、進藥的方法；二十九、去除有問題的藥物；三十、順時針觀察；三十一、灌沐佛像的儀式；三十二、讚美歌頌的禮儀；三十三、尊敬的錯誤方式；三十四、西方（印度）的學習禮儀；三十五、頭髮的長短；三十六、去世后僧眾的現狀；三十七、受用僧衣；三十八、燒身不合規矩；三十九、旁人獲罪；四十、古代高僧大德不這樣做。凡是以上所論述的，都是依據根本說一切有部（Mulasarvastivada，佛教部派之一）的教義，不能將其他部派的事情混淆於此。這與《十誦律》（Dasa-bhana-vinaya，佛教戒律）大致相似。有部所分，有三個部派的區別：一、法護部（Dharmaguptaka，佛教部派之一）；二、化地部（Mahisasaka，佛教部派之一）；三、迦葉維部（Kasyapiya，佛教部派之一）。這些部派在印度五天（Panca-deśa，古代印度五個區域）並不流行，只有烏長那國（Udyana，古代印度北部地區）、龜茲（Kucha，古代西域古國）、于闐（Khotan，古代西域古國）等地雜有修行者。然而，《十誦律》也不是根本有部的。一、破夏並非小事凡是破夏的比丘，不能獲得十種利益；但仍然是原來的身份，理論上不會變成小沙彌（Sramanera，佛教出家沙彌）。怎麼能允許過去受人尊敬，現在反而被輕視呢？這種習俗沒有根據，只是依據雨季接受供養的習慣。

【English Translation】 English version: Reading this, one need not travel far to grasp the essence of Indian Buddhist culture in a short time; without wasting a moment, one can illuminate the迷途 (mitu, lost path) of thousands of years. It is hoped that one can search through the Tripitaka (Tripitaka, the Buddhist canon), promote the Dharma, illuminate the five sections, navigate the ship of wisdom, and elevate the six senses (Sadindriya, the six faculties: eye, ear, nose, tongue, body, and mind). Even if one personally receives teachings and thoroughly examines the profound doctrines, if one cannot skillfully apply one's mind, one will ultimately be ridiculed by those with wisdom. The following are forty items: 1. Breaking the Varsha (Varsha, rainy season retreat) is not a minor matter; 2. The respectful etiquette towards Bhiksu (Bhiksu, Buddhist monks); 3. Sitting on a small bed while eating; 4. Distinguishing between pure and impure during meals; 5. Removing impurities after meals; 6. Having two water bottles; 7. Observing insects in the morning; 8. Chewing tooth wood in the morning; 9. Accepting invitations for齋飯 (zhai fan, vegetarian meals offered to monks); 10. Necessities of clothing and food; 11. The proper manner of wearing robes; 12. The funeral system for Bhiksuni (Bhiksuni, Buddhist nuns); 13. The method of establishing a pure boundary; 14. The安居 (Anju, rainy season retreat) of the five assemblies (the five categories of members in the Buddhist monastic community); 15. Rules for acting at will; 16. Whether spoons and chopsticks are suitable; 17. Knowing the time for prostration; 18. Matters of urination and defecation; 19. Rules for ordination; 20. Bathing at any time; 21. Using a seat cushion; 22. Methods of sleeping and resting; 23. Cankrama (Cankrama, walking meditation) can reduce illness; 24. Not supporting each other during prostration; 25. The way of relating between teacher and disciple; 26. Encountering guests and old friends; 27. First understanding the source of illness; 28. Methods of administering medicine; 29. Removing problematic medicines; 30. Observing clockwise; 31. The ritual of bathing the Buddha image; 32. The etiquette of praise and chanting; 33. Incorrect ways of showing respect; 34. Learning etiquette in the West (India); 35. The length of hair; 36. The state of the Sangha (Sangha, Buddhist monastic community) after death; 37. Using Sangha robes; 38. Self-immolation is not in accordance with the rules; 39. Others incurring guilt; 40. Ancient virtuous monks did not do these things. All that has been discussed above is based on the teachings of the Mulasarvastivada (Mulasarvastivada, one of the early Buddhist schools), and matters from other schools should not be confused with this. This is roughly similar to the Dasa-bhana-vinaya (Dasa-bhana-vinaya, a Buddhist code of discipline). The Sarvastivada school is divided into three branches: 1. Dharmaguptaka (Dharmaguptaka, one of the early Buddhist schools); 2. Mahisasaka (Mahisasaka, one of the early Buddhist schools); 3. Kasyapiya (Kasyapiya, one of the early Buddhist schools). These schools were not popular in the five regions of India (Panca-deśa, the five regions of ancient India), but were practiced in Udyana (Udyana, a region in ancient northern India), Kucha (Kucha, an ancient kingdom in the Western Regions), Khotan (Khotan, an ancient kingdom in the Western Regions), and other places. However, the Dasa-bhana-vinaya is not from the Mulasarvastivada school either. 1. Breaking the Varsha is not a minor matter. Any Bhiksu who breaks the Varsha does not obtain the ten benefits; but remains in their original status, and theoretically does not become a Sramanera (Sramanera, a novice Buddhist monk). How can it be allowed that someone who was respected in the past is now looked down upon? This custom has no basis, it is merely based on the habit of receiving offerings during the rainy season.

盜過容生，故應詳審。理無疏略，宜取受戒之日以論大小，縱令失夏不退下行。尋撿聖教無文，誰昔遣行斯事？

二對尊之儀

準依佛教，若對形像及近尊師，除病則徒跣是儀，無容輒著鞋履。偏露右肩、衣掩左髆、首無巾帊，自是恒途余處遊行。在開非過，若是寒國聽著短靴，諸餘履屣隨處應用。既而殊方異域寒燠不同，準如聖教多有違處，理可隆冬之月權著養身、春夏之時須依律制。履屣不旋佛塔，教已先明；富羅勿進香臺，頒之自久。然有故違之類，即是強慢金言。

三食坐小床

西方僧眾將食之時，必須人人凈洗手足，各各別踞小床，高可七寸、方才一尺，藤繩織內腳圓且輕；卑幼之流小拈隨事。雙足蹋地，前置盤盂，地以牛糞凈涂、鮮葉布上，座云一肘互不相觸，未曾見有于大床上跏坐食者。且如聖制，床量長佛八指，以三倍之長中人二十四指，當笏尺尺半。東夏諸寺床高二尺已上，此則元不合坐，坐有高床之過。時眾同此，欲如之何？護罪之流須觀尺樣。然靈巖四禪床高一尺，古德所制誠有來由。即如連坐跏趺排膝而食，斯非本法，幸可知之。聞夫佛法初來，僧食悉皆踞坐，至於晉代此事方訛，自茲已后跏坐而食。然聖教東流年垂七百，時經十代代有其人，梵僧既繼踵來儀，漢

【現代漢語翻譯】現代漢語譯本：關於盜用容生（盜用僧人名義）一事，故應詳細審察。處理此事不能有絲毫疏忽，應該以接受戒律之日來論大小，即使錯過了夏季安居也不能降級或下放。查遍所有佛教經典都沒有相關條文，過去是誰允許這樣做的呢？

二、面對尊者的禮儀

根據佛教教義，如果面對佛像或接近尊敬的師長，除非生病，否則應該光腳，這是禮儀，不能隨便穿著鞋子。袒露右肩，用衣服遮蓋左肩，頭上不戴頭巾或帽子，這在其他地方是通常的做法。在開闊的地方這樣做沒有過錯，如果是寒冷的地方可以穿短靴，其他鞋子可以根據情況使用。既然不同的地方寒冷和炎熱不同，按照佛教教義有很多不一致的地方，可以允許在寒冷的月份暫時穿戴保暖的衣物，在春夏時節必須按照戒律制度。穿著鞋子不能繞佛塔，教義已經明確說明；富羅（一種供品）不能放在香臺上，這是很久以前就頒佈的規定。然而，如果有人故意違反這些規定，那就是對佛陀教誨的強烈輕慢。

三、吃飯時坐小床

西方僧侶在吃飯的時候，必須每個人都洗乾淨手腳，各自坐在小床上，床的高度大約七寸，大小大約一尺見方，用藤條或繩子編織，內部是空的，腳是圓形的而且很輕便；年輕的僧人可以隨意拿取食物。雙腳踩在地上，前面放置餐盤，地面用牛糞乾淨地塗抹，上面鋪上新鮮的樹葉，座位之間相隔一肘的距離，互不接觸，從未見過有人在大床上跏趺而坐吃飯的。而且按照佛陀的規定，床的長度是佛的八指，用三倍的長度來計算，相當於中等身材的人的二十四指，相當於笏尺的一尺半。東夏（中國）的寺廟裡床的高度是二尺以上，這樣根本不適合坐，坐了就有坐高床的過錯。現在大家都這樣，又能怎麼樣呢？遵守戒律的人應該按照規定的尺寸來製作。然而，靈巖寺的四禪床高一尺，是古代高僧制定的，肯定有其原因。像現在這樣連坐在一起，跏趺而坐，膝蓋並排吃飯，這不是佛教的本法，希望大家能夠明白。聽說佛教剛傳入中國的時候，僧侶吃飯都是踞坐的，到了晉代，這件事才開始出現偏差，從那以後就開始跏趺而坐吃飯。然而，佛教傳入中國已經有七百多年了，經歷了十個朝代，每個朝代都有這樣的人，印度的僧侶也相繼來到中國，他們的禮儀，漢

【English Translation】 English version: Regarding the misappropriation of 'Rong Sheng' (容生, assuming a monk's identity improperly), it should be thoroughly investigated. There should be no negligence in handling this matter. The seniority should be determined based on the date of receiving the precepts. Even if the summer retreat (安居, Ān jū) is missed, there should be no demotion or transfer. After searching all the Buddhist scriptures, there is no relevant provision. Who allowed this to happen in the past?

Two: Etiquette When Facing Venerable Figures

According to Buddhist teachings, when facing Buddha images or approaching respected teachers, one should be barefoot unless ill. This is the proper etiquette, and one should not wear shoes casually. The right shoulder should be exposed, the left shoulder covered with clothing, and the head should not wear a turban or hat. This is the usual practice in other places. There is no fault in doing so in open areas. In cold regions, short boots may be worn, and other footwear may be used as appropriate. Since different regions have different climates, with varying degrees of cold and heat, there are many inconsistencies with Buddhist teachings. It is permissible to temporarily wear warm clothing during the cold months, but during the spring and summer seasons, one must adhere to the precepts. One should not walk around pagodas (佛塔, Fó tǎ) wearing shoes, as the teachings have clearly stated. 'Fu Luo' (富羅, a type of offering) should not be placed on the incense altar, as this has been decreed for a long time. However, if someone deliberately violates these rules, it is a strong disrespect to the Buddha's teachings.

Three: Sitting on a Small Bed While Eating

When Western monks eat, everyone must wash their hands and feet. Each person sits on a small bed, about seven inches high and one foot square, woven with rattan or rope, with a hollow interior, round feet, and lightweight. Younger monks can take food as needed. Both feet are on the ground, with a plate placed in front. The ground is cleanly smeared with cow dung and covered with fresh leaves. The seats are spaced one elbow apart, without touching each other. It has never been seen that anyone sits cross-legged on a large bed while eating. Moreover, according to the Buddha's regulations, the length of the bed is eight fingers of the Buddha, which is three times the length of an average person's twenty-four fingers, equivalent to one and a half 'Hu Chi' (笏尺, ancient Chinese unit of measurement). In the temples of 'Dong Xia' (東夏, China), the height of the beds is more than two 'Chi' (尺, Chinese unit of measurement), which is not suitable for sitting at all. Sitting on such a high bed is a transgression. Since everyone is doing this, what can be done? Those who uphold the precepts should follow the prescribed dimensions. However, the 'Si Chan Chuang' (四禪床, Four Dhyana Bed) of Lingyan Temple is one 'Chi' high, which was established by ancient virtuous monks and must have its reasons. Like sitting together now, cross-legged, with knees aligned while eating, this is not the original Buddhist practice. Hopefully, everyone can understand this. It is said that when Buddhism first came to China, monks all sat on their heels while eating. It was not until the Jin Dynasty that this practice began to deviate, and since then, they have been sitting cross-legged while eating. However, Buddhism has been introduced to China for more than seven hundred years, through ten dynasties, and there have been such people in each dynasty. Indian monks have also come to China one after another, and their etiquette, Han

德乃排肩受業，亦有親行西國目擊是非，雖還告言，誰能見用？又經云「食已洗足」，明非床上坐，菜食棄足邊故，知垂腳而坐是。佛弟子宜應學佛，縱不能依勿生輕笑。良以敷巾方坐難為護凈，殘宿惡觸無由得免。又復斂眾殘食深是非儀，收去反觸僧槃、家人還捉凈器，此則空傳護凈，未見其功。幸熟察之，須觀得失也。

四餐分凈觸

凡西方道俗啖食之法，凈觸事殊，既餐一口即皆成觸。所受之器無宜重將，置在傍邊待了同棄。所有殘食與應食者食之，若更重收斯定不可，無問貴賤法皆同爾，此乃天儀非獨人事。故諸論云「不嚼楊枝、便利不洗、食無凈觸，將以為鄙」，豈有器已成觸還將益送、所有殘食卻收入廚、余餅即覆瀉甕中、長臛乃反歸鐺內、羹菜明朝更食、餅果後日仍餐？持律者頗識分強，流漫者雷同一概。又凡受齋供及余飲啖，既其入口方即成觸，要將凈水漱口之後，方得觸著餘人及余凈食。若未澡漱觸他，併成不凈，其被觸人皆須凈漱。若觸著狗犬亦須澡漱。其嘗食人應在一邊，嘗訖洗手漱口並洗嘗器，方觸鐺釜。若不爾者，所作祈請及為禁術並無效驗，縱陳饗祭神祇不受。以此言之，所造供設欲獻三寶並奉靈祇及尋常飲食，皆須清潔。若身未凈澡漱及大小便利不洗凈者，皆不合作食。

【現代漢語翻譯】現代漢語譯本：德行高尚的人尚且難以被同輩接受和學習，更何況是那些親自前往西域，親眼見到是非曲直后回來告知的人，又有誰會聽從和採納他們的意見呢？經典上說『飯後要洗腳』，這明確說明了不是坐在床上吃飯，而且菜和食物殘渣是放在腳邊的，由此可知垂著腳坐是不對的。佛弟子應該學習佛陀的行為，即使不能完全做到，也不應該輕視和嘲笑。因為鋪設坐具坐著很難保持潔凈，難以避免接觸到剩餘的食物殘渣和不潔之物。而且，收集眾人的剩餘食物是非常不合儀軌的，收走後反而會污染僧人的用具和家人的乾淨器皿，這只是空談護凈，沒有實際效果。希望仔細考察，必須觀察其中的得失。四餐分凈觸一般來說，西方僧俗吃飯的方法，對於凈與觸的區分非常嚴格，只要吃了一口，食物和餐具就都成了『觸』（不凈）。用過的餐具不應該重複使用，而是放在旁邊等待一起丟棄。所有的剩餘食物應該給可以吃的人吃掉，如果再重新收集起來，那肯定是不可以的，無論貴賤，規矩都是一樣的，這是天界的規矩，不僅僅是人間的規矩。所以各種論典中說：『不嚼楊枝（一種清潔牙齒的樹枝）、大小便后不洗手、吃飯沒有凈觸，會被認為是鄙陋的行為』。難道有已經成了『觸』的餐具還用來盛食物，所有的剩餘食物卻又收回廚房，剩餘的餅就倒扣在甕中，長時間熬煮的肉湯又倒回鍋里，蔬菜和菜湯明天再吃，餅和水果隔天再吃？持戒律的人稍微懂得區分，放縱的人卻都一樣。還有，凡是接受齋飯供養以及其他的飲食，只要入口就成了『觸』，一定要用乾淨的水漱口之後，才能接觸其他人以及其他的乾淨食物。如果沒有漱口就接觸他人，就會使他人變得不凈，被接觸的人都需要漱口。如果接觸到狗或犬，也需要漱口。嘗食物的人應該在一邊，嘗完后洗手漱口，並清洗嘗食物的器皿，才能接觸鍋碗。如果不這樣做，所做的祈請以及禁術都不會有效驗，即使陳設祭品，神祇也不會接受。由此來說，所製作的供品，無論是獻給三寶（佛、法、僧）還是供奉神靈，以及尋常的飲食，都必須清潔。如果身體沒有洗乾淨，大小便后沒有洗手，都不應該製作食物。

【English Translation】 English version: Even virtuous individuals find it difficult to be accepted and learned from by their peers. How much more so those who have personally traveled to the Western Regions (西國, Xī Guó, referring to regions like India), witnessed right and wrong firsthand, and returned to share their knowledge? Who would listen to and adopt their advice? The sutras state, 'Wash your feet after eating,' clearly indicating that one should not eat while sitting on a bed. Furthermore, leftover food and scraps are placed near the feet, implying that sitting with legs dangling is incorrect. Disciples of the Buddha should emulate the Buddha's conduct, and even if they cannot fully comply, they should not belittle or mock it. This is because sitting on a spread cloth makes it difficult to maintain cleanliness, and contact with leftover food and impurities is hard to avoid. Moreover, collecting leftover food from everyone is highly inappropriate. Removing it only contaminates the utensils of the Sangha (僧槃, Sēng Pán, monastic community) and the clean vessels of the family. This is merely empty talk of maintaining cleanliness without any practical effect. It is hoped that you will carefully examine and consider the gains and losses involved. Four Meals: Distinguishing Cleanliness and Contamination Generally, the methods of eating for both monastics and laypeople in the West (西方, Xī Fāng, referring to regions like India) are very strict regarding the distinction between cleanliness and contamination. Once a bite is taken, the food and utensils become 'touched' (觸, chù, contaminated). Used utensils should not be reused but placed aside to be discarded together. All leftover food should be given to those who can eat it. Collecting it again is definitely not allowed, regardless of status. These rules are the same for everyone, as they are celestial rules, not just human ones. Therefore, various treatises state: 'Not chewing on a willow branch (楊枝, Yáng Zhī, a twig used for cleaning teeth), not washing hands after excretion, and eating without cleanliness are considered vulgar.' How can utensils that have already become 'touched' be used to hold more food? How can all the leftover food be returned to the kitchen, the remaining cakes be inverted into jars, the long-cooked broth be poured back into the pot, the vegetables and soup be eaten the next day, and the cakes and fruits be consumed days later? Those who uphold the precepts understand the distinctions, while the lax treat everything the same. Furthermore, whenever receiving offerings of vegetarian meals or other food and drink, once it enters the mouth, it becomes 'touched.' One must rinse the mouth with clean water before touching others or other clean food. Touching others without rinsing the mouth will make them impure, and those touched must rinse their mouths. If one touches dogs, one must also rinse the mouth. The person tasting the food should be on the side, and after tasting, they should wash their hands and rinse their mouth, as well as wash the tasting utensils, before touching the pots and pans. If this is not done, the prayers and incantations performed will be ineffective, and even if offerings are presented, the deities will not accept them. Therefore, all offerings made, whether to the Three Jewels (三寶, Sān Bǎo, Buddha, Dharma, Sangha) or to deities, as well as ordinary food, must be clean. If the body has not been washed, or if one has not washed their hands after excretion, one should not prepare food.

俗亦有云「清齋方釋奠，剪爪宜侵肌，舍塵惑孔顏」如斯等類亦是事須清潔，不以殘食而歆饗也。凡設齋供及僧常食，須人撿校，若待齋了恐時過者，無論道俗雖未薦奉取分先食，斯是佛教許無罪咎。比見僧尼助撿校者，食多過午因福獲罪，事未可也。然五天之地云與諸國有別異者，以此凈觸為初基耳。昔有北方胡地使人行至西國，人多見笑，良以便利不洗餘食內盆，食時叢坐互相掁觸，不避豬犬不嚼齒木，遂招譏議。故行法者極須存意，勿以為輕。然東夏食無凈觸其來久矣，雖聞此說多未體儀，自非面言方能解悟。

五食罷去穢

食罷之時，或以器承，或在屏處、或向渠竇、或可臨階，或自持瓶、或令人授水，手必凈洗、口嚼齒木疏牙刮舌，務令清潔，余津若在即不成齋。然後以其豆屑、或時將土水捻成泥，拭其唇吻令無膩氣。次取凈瓶之水，盛以螺杯、或用鮮葉、或以手承。其器及手必須三屑凈揩(豆屑、土、干牛糞)洗令去膩。或於屏隱凈瓶注口，若居顯處律有遮文，略漱兩三方乃成凈。自此之前口津無宜輒咽，既破威儀咽咽得罪。乃至未將凈水重漱已來，涎唾必須外棄，若日過午更犯非時。斯則人罕識知，縱知護亦非易。以此言之，豆麵灰水誠難免過，良為牙中食在、舌上膩存。智者觀斯理應存

【現代漢語翻譯】現代漢語譯本：俗語也說：『清齋才開始就舉行釋奠之禮，剪指甲應該剪到傷及面板，捨棄塵世的迷惑如同孔子和顏回一樣。』像這些說法，也是說事情必須清潔，不能用剩餘的食物來祭祀神靈。凡是設定齋飯供養以及僧人日常的食物，必須有人檢查，如果等到齋飯完畢恐怕時間已經過了，無論是出家人還是俗人，即使沒有薦奉神靈就取一份先吃，這是佛教允許的，沒有罪過。常見到僧尼幫助檢查齋飯，因為吃得太多超過了午時而因福得罪，這是不合適的。然而，五天（古印度）的地方風俗與各個國家有差異，就是以這種凈觸（清潔的觸碰）作為最初的基礎。過去有北方胡地的使者來到西國（古印度），很多人都嘲笑他，因為他方便后不洗手，剩餘的食物放在盆裡，吃飯時聚在一起互相碰撞，不避開豬狗，不嚼齒木，因此招致譏笑議論。所以修行佛法的人一定要注意這些細節，不要認為無關緊要。然而，東夏（中國）吃飯沒有凈觸的習慣由來已久，即使聽到這種說法，大多沒有體會到其中的禮儀，不是當面講解，很難理解領悟。五、飯後去除污穢吃飯完畢的時候，或者用器皿承接，或者在屏風後面，或者對著水溝，或者可以對著臺階，或者自己拿著水瓶，或者讓人遞水，手一定要洗乾淨，口中嚼齒木，疏通牙齒，刮舌苔，務必保持清潔，如果還有剩餘的唾液，就不能算是持齋。然後用豆屑，或者有時用土和水捻成泥，擦拭嘴唇，使沒有油膩的氣味。接著取乾淨瓶子里的水，盛在螺杯裡，或者用新鮮的樹葉，或者用手捧著。盛水的器皿和手必須用三種東西（豆屑、土、干牛糞）仔細擦拭乾凈，洗乾淨去除油膩。或者在屏風後面用乾淨的瓶子對著口漱口，如果身處顯眼的地方，戒律中有遮止的條文，稍微漱兩三次才能算是清潔。在此之前，口中的唾液不應該隨便吞嚥，既破壞了威儀，吞嚥唾液也會有罪過。乃至沒有用乾淨的水重新漱口之前，唾液必須吐到外面，如果過了中午，更犯了非時食的罪過。這些道理人們很少知道，即使知道，要守護也很不容易。這樣說來，用豆麵灰水漱口確實難以避免過失，因為牙齒里還有食物殘渣，舌頭上還有油膩存在。聰明的人觀察這些道理，應該注意。

【English Translation】 English version: There's a common saying: 'Only after a pure fast should one perform the Shi Dian (釋奠) ritual; trimming nails should be so thorough as to draw blood; abandoning worldly delusions is like Confucius and Yan Hui.' Such sayings emphasize the necessity of cleanliness in all matters, and that one should not offer leftover food to deities. All offerings of齋 (zhai, vegetarian meal) and the daily food of monks must be inspected by someone. If one waits until after the meal, it may be too late. Whether monastic or lay, even if the food hasn't been offered to deities, taking a portion to eat beforehand is permitted by Buddhism and incurs no fault. It's often seen that monks and nuns help inspect the food, but eating too much past noon leads to accruing demerit instead of merit, which is inappropriate. However, the customs of the Five Indies (ancient India) differ from those of other countries, with this 'pure touch' (凈觸, clean contact) serving as the initial foundation. In the past, an envoy from a northern barbarian land traveled to the Western Regions (ancient India), and many people laughed at him because he didn't wash his hands after relieving himself, placed leftover food in a basin, sat together closely while eating, didn't avoid pigs and dogs, and didn't chew toothpicks, thus inviting ridicule and criticism. Therefore, those who practice the Dharma must pay close attention to these details and not consider them trivial. However, the custom of not having 'pure touch' when eating has long existed in Dongxia (China). Even if one hears of this principle, most don't understand the proper etiquette. It's difficult to comprehend and realize unless explained in person. 5. Removing Impurities After Eating After finishing eating, one should use a vessel to receive (the remnants), or do so behind a screen, or towards a ditch, or towards the steps, or hold a water bottle oneself, or have someone hand water. One's hands must be thoroughly washed, and one should chew on a toothpick, clean the teeth, and scrape the tongue, striving to maintain cleanliness. If any saliva remains, it cannot be considered齋 (zhai, vegetarian meal). Then, use bean powder or sometimes mix soil and water into mud to wipe the lips, ensuring there is no greasy residue. Next, take water from a clean bottle, fill a conch cup, or use fresh leaves, or hold it in your hands. The vessel and hands must be carefully wiped clean with three things (bean powder, soil, dried cow dung), washing away the grease. Or, behind a screen, pour water from a clean bottle into the mouth. If in a conspicuous place, the Vinaya (戒律) has prohibitive clauses. Rinse the mouth slightly two or three times to achieve cleanliness. Before this, one should not swallow saliva casually, as it both violates decorum and incurs fault. Until one has re-rinsed the mouth with clean water, saliva must be spat out. If it is past noon, one further commits the offense of eating at an improper time. These principles are rarely known, and even if known, it is not easy to uphold them. Thus, using bean powder and ash water to rinse the mouth is indeed difficult to avoid faults, because there are still food remnants in the teeth and grease on the tongue. Wise people, observing these principles, should pay attention.

意，豈容正食已了談話過時，不畜凈瓶不嚼齒木，終朝含穢竟夜招愆，以此送終固成難矣。其凈瓶水或遣門人持授，亦是其儀也。

六水有二瓶

凡水分凈觸，瓶有二枚。凈者咸用瓦瓷，觸者任兼銅鐵。凈擬非時飲用，觸乃便利所須。凈則凈手方持，必須安著凈處；觸乃觸手隨執，可於觸處置之。唯斯凈瓶及新凈器所盛之水，非時合飲。余器盛者名為時水，中前受飲即是無愆，若於午後飲便有過。其作瓶法蓋須連口，頂出尖臺可高兩指，上通小穴粗如銅箸，飲水可在此中。傍邊則別開圓孔，擁口令上豎高兩指，孔如錢許，添水宜於此處。可受二三升，小成無用。斯之二穴恐蟲塵入，或可著蓋、或以竹木或將布葉而裹塞之。彼有梵僧取制而造。若取水時，必須洗內令塵垢盡方始納新。豈容水則不分凈觸但畜一小銅瓶，著蓋插口傾水流散不堪受用難分凈觸。中間有垢有氣不堪停水、一升兩合隨事皆闕。其瓶袋法式，可取布長二尺寬一尺許，角褶兩頭對處縫合，于兩角頭連施一襻才長一磔，內瓶在中掛髆而去。乞食缽袋樣亦同此，上掩缽口塵土不入，由其底尖缽不動轉。其貯缽之袋與此不同，如余處述。所有瓶缽隨身衣物各置一肩，通覆袈裟擎傘而去，此等並是佛教出家之儀。有暇手執觸瓶並革屣袋，錫杖斜挾

【現代漢語翻譯】現代漢語譯本：唉，怎麼能允許在正餐結束后閑聊過久，不準備凈瓶，也不嚼齒木呢？整天口含污穢，整夜招致罪過，這樣下去，要善終恐怕很難啊！至於凈瓶中的水，可以派門人弟子拿去給人，這也是一種禮儀。

六水有二瓶

凡是用水，要區分凈水和觸水，所以瓶子要有兩個。凈瓶一般用瓦或瓷器製作，觸瓶則可以用銅或鐵。凈瓶是用來在非進食時間飲用的，觸瓶是用來處理大小便等事務的。拿凈瓶時要用凈手，而且必須放在乾淨的地方；拿觸瓶時則可以隨意用手，放在處理污穢的地方。只有凈瓶和新凈器盛的水，才可以在非進食時間飲用。其他器皿盛的水稱為時水，在中午之前飲用就沒有過失，如果在中午之後飲用就會有過錯。製作凈瓶的方法是瓶口要連在一起，頂部要有一個尖臺，高約兩指，上面的孔要粗細像銅筷子，用來飲水。旁邊另外開一個圓孔，孔口向上豎起約兩指高，孔的大小像錢幣一樣，用來加水。凈瓶的容量要有二三升，太小就沒有用處。這兩個孔要防止蟲子和灰塵進入，可以用蓋子蓋住，或者用竹木、布葉等東西塞住。有些梵僧會自己製作。取水的時候，必須把瓶子內部洗乾淨，把灰塵污垢都清除掉，才能裝新水。怎麼能不區分凈水和觸水，只用一個小銅瓶，用蓋子蓋住瓶口，倒水時水流四濺，難以使用，也難以區分凈水和觸水呢？而且瓶子裡面有污垢和氣味，不適合儲水，容量只有一升兩合，無論做什麼都缺少。凈瓶袋的製作方法是，取一塊長二尺、寬一尺左右的布，將兩頭的角摺疊起來，對齊縫合，在兩個角頭上各縫一條長約一拃的帶子，把瓶子放在裡面，掛在肩膀上。乞食缽袋的樣式也和這個一樣，可以蓋住缽口，防止灰塵進入，因為底部是尖的，所以缽不會轉動。裝缽的袋子和這個不同，就像其他地方描述的那樣。所有的瓶、缽、隨身衣物，各自放在一個肩膀上，全部蓋在袈裟下面，撐著傘行走，這些都是佛教出家人的儀軌。空閑的時候，可以用手拿著觸瓶和革屣袋，斜挎著錫杖。

【English Translation】 English version: Alas, how can one allow idle chatter after a proper meal, neglect to prepare a clean water bottle (jing ping), or fail to chew on a tooth-cleaning stick (chi mu)? To spend the whole day with a foul mouth and invite transgressions all night long, it would be difficult to have a good end. As for the water in the clean bottle, it can be sent by disciples to others; this is also a proper practice.

Six. Two Bottles for Water

For water, there must be a distinction between clean (jing) and touched (chu) water, so there should be two bottles. Clean bottles are generally made of tile or porcelain, while touched bottles can be made of copper or iron. Clean bottles are for drinking at non-meal times, while touched bottles are for handling matters such as urination and defecation. When holding a clean bottle, one must use clean hands and place it in a clean place; when holding a touched bottle, one can use any hand and place it in a place for handling impurities. Only water from clean bottles and newly cleaned vessels is suitable for drinking at non-meal times. Water from other vessels is called 'time water'; drinking it before noon is without fault, but drinking it after noon is a transgression. The method for making a clean bottle is that the mouth should be continuous, with a pointed platform on top about two fingers high, and the hole on top should be as thick as copper chopsticks for drinking water. Beside it, another round hole should be opened, with the mouth standing upright about two fingers high, and the hole should be the size of a coin for adding water. The capacity of the clean bottle should be two or three sheng (升), a small one is useless. These two holes should be protected from insects and dust, so they can be covered with a lid, or plugged with bamboo, wood, or leaves. Some Buddhist monks make them themselves. When taking water, the inside of the bottle must be washed clean to remove all dust and dirt before filling it with fresh water. How can one not distinguish between clean and touched water, using only a small copper bottle, covering the mouth with a lid, and spilling water when pouring, making it difficult to use and distinguish between clean and touched water? Moreover, the inside of the bottle has dirt and odor, making it unsuitable for storing water, and the capacity is only one sheng and two he (合), which is insufficient for anything. The method for making a clean bottle bag is to take a piece of cloth about two chi (尺) long and one chi wide, fold the corners at both ends, align and sew them together, and sew a loop about one zha (拃) long on each corner to hang the bottle on the shoulder. The style of the alms bowl bag is the same, which can cover the mouth of the bowl to prevent dust from entering, and because the bottom is pointed, the bowl will not turn. The bag for storing the bowl is different from this, as described elsewhere. All bottles, bowls, and personal belongings are placed on one shoulder each, all covered under the kasaya (袈裟), and one walks with an umbrella. These are all the rituals of Buddhist monks. When free, one can hold the touched bottle and leather shoe bag in hand, and carry the khakkhara (錫杖) diagonally.

進止安詳，鳥喻月經雅當其況。至如王城覺樹、鷲嶺鹿園、娑羅鶴變之所、蕭條鵲封之處，禮制底時四方俱湊，日觀千數咸同此式。若那爛陀寺大德，多聞並皆乘輿，無騎鞍乘者。及大王寺僉亦同爾，所有資具咸令人擔，或遣童子擎持。此是西方僧徒法式。

七晨旦觀蟲

每於晨旦必須觀水。水有瓶井池河之別，觀察事非一準。亦既天明先觀瓶水。可於白凈銅盞銅楪或䗍杯漆器之中，傾取掬許安置磚上，或可別作觀水之木，以手掩口良久視之，或於盆罐中看之亦得。蟲若毛端，必須存念。若見蟲者倒瀉瓶中，更以余水再三滌器，無蟲方罷。有池河處持瓶就彼，瀉去蟲水濾取新凈。如但有井，準法濾之。若觀井水，汲出水時以銅盞於水罐中酌取掬許，如上觀察。若無蟲者通夜隨用，若有同前瀘漉。池河觀水，廣如律說。凡濾水者，西方用上白疊，東夏宜將密絹，或以米揉、或可微煮。若是生絹，小蟲直過。可取熟絹笏尺四尺，捉邊長挽褶取兩頭刺使相著，即是羅樣。兩角施帶、兩畔置𢂁，中安橫杖張開尺六，兩邊系柱下以盆承，傾水之時罐底須入羅內。如其不爾，蟲隨水落，墮地墮盆還不免殺。凡水初入羅時，承取觀察，有蟲即須換卻，若凈如常用之。水既足已即可翻羅，兩人各捉一頭翻羅，令入放生器內

【現代漢語翻譯】現代漢語譯本：行動和靜止都安詳，用鳥來比喻月經雅（Menstruation，月經）的情況非常恰當。至於王城（Rājagṛha，王舍城）的覺樹（Bodhi Tree，菩提樹）、鷲嶺（Vulture Peak，靈鷲山）鹿園（Deer Park，鹿野苑）、娑羅（Śāla，娑羅樹）鶴變（transformation into cranes，化為鶴）的地方、蕭條鵲封（desolate magpie territory，荒涼的喜鵲領地）之處，按照禮制，四方的人都聚集到這裡，每天觀看的人數以千計，都遵循這種模式。像那爛陀寺（Nālandā，那爛陀寺）的大德們，學識淵博，都乘坐車輛，沒有騎馬的。以及大王寺（Maharaja Temple，大王寺）的僧侶們也一樣，所有的物資都讓人挑著，或者讓童子拿著。這是西方僧侶的規矩。每天早晨都要觀察水。水有瓶裝水、井水、池水、河水之分，觀察的方法不盡相同。天亮后先觀察瓶裝水。可以用乾淨的銅盞、銅碟或者木杯、漆器，倒入一掬水，放在磚上，或者專門做一個觀水的木架，用手摀住口，仔細觀察。也可以在盆罐中觀察。如果發現像毛髮一樣細小的蟲子，必須注意。如果看到蟲子，就把水倒回瓶中，再用剩餘的水反覆沖洗器皿，直到沒有蟲子為止。有池塘或河流的地方，拿著瓶子到那裡，倒掉有蟲的水，過濾取用乾淨的水。如果只有井，就按照這個方法過濾。如果觀察井水，汲水時用銅盞從水罐中舀取一掬，按照上面的方法觀察。如果沒有蟲子，整夜都可以使用，如果有蟲子，就按照前面的方法過濾。池塘和河流的觀水方法，詳細的記載在律典中。凡是過濾水的人，西方用上等白疊布，東夏宜用密絹，或者用米揉搓，或者稍微煮一下。如果是生絹，小蟲可以直接穿過。可以取用熟絹一笏（笏，古代大臣上朝時拿的手板）大小，約四尺，抓住邊緣，長長地挽起褶皺，把兩頭縫在一起，就像羅（一種絲織品）一樣。在兩個角上繫上帶子，兩邊放置環，中間安放橫木，張開一尺六寸，兩邊繫在柱子上，下面用盆子接著，倒水的時候，水罐的底部必須進入羅網內。如果不這樣，蟲子就會隨著水掉落，掉在地上或盆裡，還是免不了殺生。凡是水剛進入羅網時，要承接住觀察，如果有蟲子就要換掉，如果幹凈就可以照常使用。水裝滿后就可以翻轉羅網，兩個人各抓住一頭翻轉羅網，讓蟲子進入放生器內。

【English Translation】 English version: Their movements and stillness are peaceful and composed, and the analogy of birds aptly describes the situation of menstruation. As for the Bodhi Tree in Rājagṛha (王舍城, the Royal City), the Deer Park (鹿野苑) on Vulture Peak (靈鷲山), the places where Śāla (娑羅樹) trees transformed into cranes (化為鶴), and the desolate magpie territories (荒涼的喜鵲領地), according to the rules of etiquette, people from all directions gather here, with thousands watching daily, all following this pattern. Like the great monks of Nālandā (那爛陀寺), who are learned and travel by carriage, none ride horses. And the monks of Maharaja Temple (大王寺) are the same, all their supplies are carried by others, or held by young boys. This is the custom of Western monks. Every morning, one must observe the water. Water can be from bottles, wells, ponds, or rivers, and the methods of observation vary. At dawn, first observe the bottled water. You can use a clean copper cup, copper dish, or wooden or lacquered vessel, pour a handful of water into it, and place it on a brick, or make a special wooden frame for observing water. Cover your mouth with your hand and observe carefully. You can also observe in a basin or pot. If you see insects as fine as hairs, you must pay attention. If you see insects, pour the water back into the bottle, and rinse the vessel repeatedly with the remaining water until there are no insects. If there is a pond or river, take the bottle there, pour out the insect-infested water, and filter and take the clean water. If there is only a well, filter it according to this method. If observing well water, when drawing water, use a copper cup to scoop a handful from the water jar and observe as above. If there are no insects, it can be used all night; if there are insects, filter it as before. The methods of observing water in ponds and rivers are described in detail in the Vinaya (律典). Those who filter water in the West use fine white cotton cloth, while in the East it is appropriate to use dense silk, or rub it with rice, or boil it slightly. If it is raw silk, small insects can pass through directly. You can take a piece of cooked silk the size of a tablet (笏, a hand tablet held by officials in ancient times), about four feet, grab the edge, make long pleats, and sew the two ends together, like a gauze (羅, a type of silk fabric). Attach straps to the two corners, place rings on both sides, and place a horizontal rod in the middle, opening it to one foot and six inches, tying the two sides to pillars, with a basin underneath to catch the water. When pouring water, the bottom of the jar must enter the net. If not, the insects will fall with the water, falling on the ground or in the basin, and killing them will still be unavoidable. Whenever water first enters the net, catch it and observe it. If there are insects, it must be replaced; if it is clean, it can be used as usual. Once the water is full, the net can be turned over, with two people each holding one end to turn the net over, allowing the insects to enter the life-releasing vessel.

，上以水澆三遍，外邊更以水淋，中復安水承取觀察，若無蟲者隨意去羅。此水經宵，還須重察。凡是經宿之水旦不看者，有蟲無蟲，律云用皆招罪。然護生取水多種不同，井處施行此羅最要，河池之處或可安卷用陰陽瓶權時濟事。又六月七月其蟲更細不同余時，生絹十重蟲亦直過，樂護生者理應存念方便令免。或作瓦盆子羅亦是省要，西方寺家多用銅作，咸是聖制，事不可輕。其放生器，作小水罐令口直開，于其底傍更安兩鼻，雙繩放下到水覆牽，再三入水然後抽出。若是寺家濾羅，大僧元不合觸，房內時水亦復同然，未受具人取方得飲。非時飲者，須用凈羅凈瓶凈器方堪受用。存生乃是性戒，可護中重、十惡居首，理難輕忽。水羅是六物之數，不得不持。若行三五里，無羅不去。若知寺不濾水，不合餐食，渴死長途足為龜鏡，豈容恒常用水曾不觀察！雖有濾羅蟲還死內，假欲存救罕識其儀。井口之上翻羅，未曉放生之器，設令到水蟲死何疑。時有作小圓羅，才受一升兩合，生疏薄絹，元不觀蟲，懸著缽邊令他知見，無心護命日日招愆，師弟相承用為傳法。誠哉可嘆，良足悲嗟！其觀水器人人自畜，放生之罐在處須有。

八朝嚼齒木

每日旦朝須嚼齒木揩齒刮舌，務令如法，盥漱清凈方行敬禮。若其不

【現代漢語翻譯】現代漢語譯本：用水澆三遍羅，外面再用水淋濕，中間再安置水來承接並觀察，如果沒有蟲子，就可以隨意拿走羅。這水經過一夜，還必須重新檢查。凡是經過一夜的水，早上不看就用的，無論有沒有蟲子，按照戒律來說，使用都會招致罪過。然而，爲了保護生命而取水的方法有很多種，在井邊使用這種羅是最重要的。在河流或池塘的地方，或許可以安裝捲起來的陰陽瓶來暫時應急。還有，六月七月的時候，蟲子更加細小，不同於其他時候，十層生絹蟲子也能直接穿過。喜歡保護生命的人，理應常常想著方便的方法來避免傷害蟲子。或者製作瓦盆子羅也是簡便的方法。西方的寺廟裡大多用銅製作羅，都是聖人制定的，事情不可輕視。至於放生的器具，製作小水罐，讓口是直的，在底部旁邊再安裝兩個孔，用雙繩放下到水裡，翻轉牽引，再三放入水中，然後抽出。如果是寺廟裡的濾水羅，大僧本來就不應該觸碰，房間里的時水也是一樣，沒有受過具足戒的人取水才能飲用。非時飲用，必須用乾淨的羅、乾淨的瓶子、乾淨的器皿才能使用。保護生命是根本的戒律，可以保護重要的生命，十惡罪中居於首位，實在難以輕忽。水羅是六物之一，不得不持有。如果行走三五里，沒有羅就不去。如果知道寺廟不濾水，就不應該在那裡吃飯，渴死在長途上足以作為借鑑，怎麼能經常用水而不觀察呢！即使有濾水羅，蟲子還是會死在裡面，想要拯救它們卻很少知道方法。在井口上翻轉羅，不明白放生的器具，即使到了水裡，蟲子死了又有什麼疑問呢？有時製作小圓羅，只能容納一升兩合水，用的是粗糙的薄絹，根本不觀察蟲子，懸掛在缽邊讓別人看見，無心保護生命，每天都在招致罪過，師父和弟子互相沿用，作為傳法的方式。真是可嘆，實在令人悲傷！觀察水的器具人人自己準備，放生的罐子到處都應該有。

每日早上必須嚼齒木，擦牙刮舌，務必如法，盥洗漱口乾凈后才能進行敬禮。如果不是這樣

【English Translation】 English version: Pour water over the strainer three times, and then sprinkle water on the outside. Place a container in the middle to collect and observe the water. If there are no insects, you can remove the strainer as you wish. This water must be re-examined after it has sat overnight. If water that has been left overnight is used in the morning without inspection, whether it contains insects or not, the Vinaya states that using it will incur sin. There are many different methods for obtaining water while protecting life. Using this strainer at wells is most important. In rivers or ponds, one may temporarily use a rolled-up 'yin-yang' bottle as a temporary expedient. Furthermore, in the sixth and seventh months, the insects are even smaller and different from other times. Even ten layers of raw silk will not stop them. Those who cherish protecting life should constantly consider convenient ways to avoid harming insects. Or making a clay pot strainer is also a simple and important method. Temples in the West mostly use copper strainers, which are all established by sages, and this matter should not be taken lightly. As for the releasing-life vessel, make a small water jar with a straight opening, and attach two spouts on the side near the bottom. Lower it into the water with a double rope, invert and pull, immerse it in the water several times, and then pull it out. If it is a water-filtering strainer in a monastery, senior monks should not touch it. The same applies to water used at any time in one's room. Only those who have not received the full precepts may fetch water for drinking. Those who drink at improper times must use a clean strainer, a clean bottle, and clean utensils to receive the water. Protecting life is a fundamental precept, and one should protect important lives. It is the foremost of the ten evil deeds, and it is difficult to ignore. The water strainer is one of the six possessions and must be carried. If traveling three to five 'li' (unit of distance), one should not go without a strainer. If one knows that a monastery does not filter water, one should not eat there. Dying of thirst on a long journey is sufficient as a warning. How can one constantly use water without observing it! Even with a water-filtering strainer, insects still die inside. Even if one wants to save them, one rarely knows the proper method. Turning the strainer over at the wellhead shows a lack of understanding of the releasing-life vessel. If insects die when it reaches the water, what doubt is there? Sometimes small round strainers are made, holding only one or two 'he' (unit of volume), using rough, thin silk, and without observing the insects at all. Hanging it on the side of the bowl for others to see, with no intention of protecting life, one incurs faults every day. Teachers and disciples pass this down to each other as a way of transmitting the Dharma. Truly lamentable and deeply sorrowful! Everyone should prepare their own water-observing utensils, and releasing-life jars should be available everywhere.

Every morning, one must chew a tooth-stick, brush the teeth, and scrape the tongue, ensuring that it is done according to the proper method. Only after washing and rinsing the mouth clean can one perform respectful salutations. If not,

然，受禮禮他悉皆得罪。其齒木者，梵云憚哆家瑟詑，憚哆譯之為齒，家瑟詑即是其木。長十二指，短不減八指，大如小指、一頭緩，須熟嚼良久凈刷牙關。若也逼近尊人，宜將左手掩口。用罷擘破屈而刮舌，或可別用銅鐵作刮舌之篦。或取竹木薄片如小指面許，一頭纖細以剔斷牙，屈而刮舌勿令傷損。亦既用罷，即可俱洗棄之屏處。凡棄齒木，若口中吐水及以洟唾，皆須彈指經三、或時謦欬過兩，如不爾者棄便有罪。或可大木破用，或可小條截為。近山莊者則柞條葛蔓為先，處平疇者乃楮桃槐柳隨意，預收備擬無令闕乏。濕者即須他授，乾者許自執持。少壯者任取嚼之，老宿者乃椎頭使碎。其木條以苦澀辛辣者為佳，嚼頭成絮者為最。粗胡葉根極為精也(即倉耳根並擷取入地二寸)，堅齒口香、消食去癊，用之半月口氣頓除，牙疼齒憊三旬即愈。要須熟嚼凈揩令涎癊流出，多水凈漱，斯其法也。次後若能鼻中飲水一抄，此是龍樹長年之術。必其鼻中不串、口飲亦佳、久而用之便少疾病。然而牙齒根宿穢，積久成堅刮之令盡，苦蕩凈漱更不腐敗，自至終身牙疼西國迥無，良為嚼其齒木。豈容不識齒木名作楊枝？西國柳樹全稀，譯者輒傳斯號；佛齒木樹實非楊柳，那爛陀寺目自親觀。既不取信於他，聞者亦無勞致惑。撿

《涅槃經》梵本云「嚼齒木時矣。」亦有用細柳條，或五或六全嚼口內不解漱除，或有吞汁將為殄病，求清潔而返穢、冀去疾而招痾。或有斯亦不知，非在論限。然五天法，俗嚼齒木自是恒事，三歲童子咸即教為，聖教俗流俱通利益。既申臧否，行舍隨心。

九受齋軌則

凡論西方赴請之法，並南海諸國，略顯其儀。西方乃施主預前禮拜請僧，齋日來白時至。僧徒器座量準時宜，或可凈人自持、或受他凈物，器乃唯銅一色，須以灰末凈揩。座乃各別小床，不應連席相觸，其床法式如第三章已言。若其瓦器曾未用者，一度用之此成無過，既被用訖棄之坑塹，為其受觸不可重收。故西國路傍設義食處殘器若山，曾無再用。即如襄陽瓦器食了更收，向若棄之便同凈法。又復五天元無瓷漆，瓷若油合是凈無疑。其漆器，或時賈客將至西方，及乎南海皆不用食，良為受膩故也。必若是新，以凈灰洗令無膩氣，用亦應得。其木器元非食物，新者一用固亦無愆，重觸有過事如律說。其施主家設食之處，地必牛糞凈涂，各別安小床座，復須清凈𤬪甕預多貯水。僧徒既至，解開衣紐，安置凈瓶，即宜看水。若無蟲者用之濯足，然後各就小床停息片時，察其早晚。日既將午，施主白言時至，法眾乃反攝上衣兩角前系，下邊右角

【現代漢語翻譯】現代漢語譯本《涅槃經》梵本說：『現在是嚼齒木的時候了。』也有用細柳條，或者五根或六根，完全嚼在口內不吐出來，漱口也不清除，或者有人吞下汁液來治療疾病，希望求得清潔反而變得污穢，希望去除疾病反而招來病痛。或者有人對此一無所知，不在討論範圍之內。然而在印度，嚼齒木本來就是日常的事情，三歲的兒童都會被教導這樣做，聖教和世俗都從中獲得利益。既然已經說明了可以做的和不可以做的，那麼做與不做就隨自己的心意了。

九齋戒的規則

凡是談論西方去應供的方法，以及南海各國的做法，簡略地說明一下其中的禮儀。在西方，施主預先禮拜邀請僧人，齋戒日到來時告知時間已到。僧眾的餐具和座位要按照時間和場合來準備，或者可以由凈人自己拿著，或者接受別人提供的乾淨物品。餐具必須是純銅的，需要用灰末擦拭乾凈。座位是各自獨立的小床，不應該連在一起互相接觸，小床的樣式如第三章已經說過的。如果是瓦器，從來沒有用過的，用一次也沒有過錯，用過之後就丟棄在坑裡，因為被觸碰過就不能再用了。所以西國路邊設定的施捨食物的地方，剩下的餐具堆積如山，從來沒有再次使用的。就像襄陽的瓦器，吃完飯後還要收起來，如果丟棄了就和凈法不合了。而且印度本來就沒有瓷器和漆器，瓷器如果用油來粘合，那無疑是乾淨的。至於漆器，有時商人會帶到西方，但是西方和南海都不用漆器來吃飯，因為漆器容易沾染油膩。如果一定是新的漆器，用乾淨的灰洗乾淨，去除油膩的氣味，也可以使用。木器本來就不是用來裝食物的，新的木器用一次本來也沒有過錯，重複使用被觸碰過就有過失，這些事情在戒律中都有說明。施主家設定食物的地方，地面必須用牛糞塗抹乾淨，各自安放小床座位，還需要準備乾淨的甕，預先儲存大量的水。僧眾到達后，解開衣釦，安置好凈瓶，就應該看看水裡有沒有蟲子。如果沒有蟲子，就用來洗腳，然後各自到小床上休息一會兒，觀察時間早晚。太陽快到正午時，施主告知時間已到，僧眾就應該反過來提起上衣的兩角在前面繫好，下邊的右角 English version The Sanskrit version of the Nirvana Sutra says, 'It is time to chew toothpicks.' Some also use thin willow branches, either five or six, chewing them completely in the mouth without spitting them out or rinsing, or some swallow the juice to treat illnesses, hoping to seek cleanliness but instead becoming defiled, hoping to remove diseases but instead inviting ailments. Some may not know this at all, which is beyond the scope of discussion. However, in India, chewing toothpicks is a daily matter, and three-year-old children are taught to do so, with both the sacred teachings and secular customs benefiting from it. Now that what is permissible and impermissible has been explained, whether to do it or not is up to one's own mind.

The Rules of the Nine齋 (zhāi, vegetarian purification)

Regarding the methods of going to invitations in the West (Western Regions or India), and the practices of various countries in the South Sea (Southeast Asia), I will briefly explain the etiquette. In the West, the donor first bows and invites the monks, and on the day of the vegetarian purification, informs them when the time has arrived. The monks' utensils and seats should be prepared according to the time and occasion, either carried by a clean person or accepting clean items provided by others. The utensils must be made of pure copper and need to be wiped clean with ash. The seats are individual small beds, which should not be connected or touching each other. The style of the beds is as described in Chapter Three. If the earthenware utensils have never been used before, using them once is without fault. After being used, they should be discarded in a pit, because once they have been touched, they cannot be reused. Therefore, at the places that provide food along the roads in the Western countries, the leftover utensils are piled up like mountains and are never reused. It is like the earthenware utensils in Xiangyang, which are collected after the meal. If they were discarded, it would be contrary to the pure Dharma. Moreover, India originally did not have porcelain or lacquerware. If porcelain is joined with oil, it is undoubtedly clean. As for lacquerware, sometimes merchants bring it to the West, but neither the West nor the South Sea use lacquerware for eating, because lacquerware easily becomes greasy. If it is definitely new lacquerware, wash it with clean ash to remove the greasy smell, and it can be used. Wooden utensils are not originally used for holding food, so using new wooden utensils once is without fault. Reusing them after they have been touched is a fault, as described in the precepts. At the donor's house where food is provided, the ground must be smeared clean with cow dung, and individual small beds should be placed. Clean urns must also be prepared in advance to store a large amount of water. After the monks arrive, they should loosen their clothing, place their clean bottles, and check the water for insects. If there are no insects, they should use it to wash their feet, and then rest on their small beds for a while, observing the time. When the sun is approaching noon, the donor informs them that the time has arrived, and the monks should turn up the two corners of their upper garment and tie them in front, with the lower right corner

【English Translation】 Modern Chinese translation The Sanskrit version of the Nirvana Sutra says: 'Now is the time to chew tooth wood.' There are also those who use thin willow branches, either five or six, chewing them completely in the mouth without spitting them out, rinsing is not cleared, or some people swallow the juice to treat diseases, hoping to seek cleanliness but instead becoming filthy, hoping to remove diseases but instead inviting pain. Or some people don't know anything about this, which is not within the scope of discussion. However, in India, chewing tooth wood is originally a daily matter, and three-year-old children will be taught to do so, and both the holy religion and the secular world will benefit from it. Since it has been explained what can and cannot be done, then doing or not doing it is up to your own mind.

The rules of the Nine Vegetarian Precepts

Whenever discussing the method of going to offerings in the West, and the practices of various countries in the South China Sea, briefly explain the etiquette. In the West, the donor first bows and invites the monks, and informs them when the time has come on the day of the fast. The monks' utensils and seats should be prepared according to the time and occasion, or they can be held by a clean person, or they can accept clean items provided by others. The utensils must be pure copper, and need to be wiped clean with ash. The seats are separate small beds, which should not be connected and touch each other. The style of the bed is as mentioned in the third chapter. If it is an earthenware utensil that has never been used before, there is no fault in using it once, and after it has been used, it should be discarded in a pit, because it cannot be reused after being touched. Therefore, in the places where food is given on the roadside in Western countries, the remaining utensils are piled up like mountains and are never reused. Just like the earthenware utensils in Xiangyang, they are collected after eating, and if they are discarded, they will be inconsistent with the pure Dharma. Moreover, there were originally no porcelain and lacquerware in India. If porcelain is glued with oil, it is undoubtedly clean. As for lacquerware, merchants sometimes bring it to the West, but the West and the South China Sea do not use lacquerware for eating, because lacquerware is easy to get greasy. If it must be new, wash it with clean ash to remove the greasy smell, and it can also be used. Wooden utensils were not originally used to hold food, so there is no fault in using new wooden utensils once, and there is a fault in reusing them after being touched, and these things are explained in the precepts. The ground where the donor's family sets up food must be smeared clean with cow dung, and small beds must be placed separately, and clean urns must be prepared in advance to store a large amount of water. After the monks arrive, they should unbutton their clothes, place the clean bottle, and check whether there are insects in the water. If there are no insects, use it to wash your feet, and then go to the small bed to rest for a while, observing the time. When the sun is approaching noon, the donor informs that the time has come, and the monks should turn up the two corners of the upper garment and tie them in front, and the right corner of the lower edge

壓在腰絳左邊，或屑或土澡手令凈，或施主授水、或自用君持，隨時濟事重來踞坐受其器葉。以水略洗勿使橫流。食前全無咒愿之法。施主乃凈洗手足，先於大眾前初置聖僧供，次乃行食以奉僧眾。復於行食末安食一盤，以供呵利底母。其母先身因事發愿食王舍城所有兒子，因其邪愿捨身遂生藥叉之內，生五百兒，日日每食王舍城男女。諸人白佛，佛遂藏其稚子名曰愛兒。觸處覓之，佛邊方得。世尊告曰：「汝憐愛兒乎？汝子五百，一尚見憐；況復餘人一二而已。」佛因化之，令受五戒為鄔波斯迦。因請佛曰：「我兒五百今何食焉？」佛言：「苾芻等住處寺家，日日每設祭食，令汝等充餐。」故西方諸寺，每於門屋處或在食廚邊，素畫母形抱一兒子，于其膝下或五或三，以表其像。每日於前盛陳供食。其母乃是四天王之眾，大豐勢力。其有疾病無兒息者，饗食薦之咸皆遂願。廣緣如律，此陳大意耳。神州先有，名鬼子母焉。又復西方諸大寺處，咸于食廚柱側或在大庫門前，雕木表形。或二尺三尺，為神王狀，坐抱金囊卻踞小床，一腳垂地。每將油拭黑色為形，號曰莫訶哥羅，即大黑神也。古代相承云是大天之部屬，性愛三寶、護持五眾，使無損耗、求者稱情。但至食時，廚家每薦香火，所有飲食隨列於前。曾親見說大

【現代漢語翻譯】現代漢語譯本壓在腰帶左邊，或者用碎屑或泥土洗手使之乾淨，或者由施主遞水，或者自己拿著，隨時用來解決問題，然後重新坐下接受器皿。用水稍微清洗，不要讓水橫流。吃飯前完全沒有咒愿的方法。施主應該先洗凈手腳，先在大眾面前供養聖僧，然後才開始佈施食物供養僧眾。然後在佈施食物的最後，再放一盤食物，用來供養訶利底母（Hāritī，鬼子母）。這位訶利底母前世因為某些事情發願要吃掉王舍城所有的孩子，因為這個邪惡的願望，捨棄身體後轉生為藥叉，生了五百個孩子，每天都要吃王舍城的男女。人們告訴佛陀這件事，佛陀於是藏起了她最小的兒子，名叫愛兒（Priyankara）。訶利底母到處尋找，最後在佛陀那裡找到了。世尊告訴她說：『你憐愛你的兒子嗎？你有五百個兒子，尚且如此憐愛一個；更何況其他人只有一個或兩個孩子呢。』佛陀因此教化她，讓她受了五戒，成為鄔波斯迦（Upāsikā，近事女）。訶利底母於是請問佛陀說：『我的五百個兒子現在吃什麼呢？』佛陀說：『比丘等居住的寺院，每天都要設定祭食，讓你們吃飽。』所以西方各寺院，常常在門屋處或在廚房旁邊，畫上鬼子母的形象，抱著一個兒子，在她膝下或者有五個或者有三個兒子，來表示她的形象。每天在她的面前陳列供食。這位鬼子母是四大天王（Cāturmahārājika）的眷屬，有很大的勢力。那些有疾病沒有孩子的人，如果供養她，都能如願以償。更詳細的因緣可以參考戒律，這裡只是簡單地陳述大概的意思。神州（指中國）先前就有鬼子母的說法。此外，西方各大寺院，常常在廚房的柱子旁邊或者在大庫房門前，雕刻木頭來表示形象。或者兩尺或者三尺高，作為神王的形象，坐著抱著金囊，向後坐在小床上，一隻腳垂在地上。常常用油擦拭成黑色，稱為莫訶哥羅（Mahākāla），也就是大黑神。古代相傳說是大天（Mahādeva）的部屬，守護三寶（Triratna）、護持五眾，使他們沒有損失，祈求的人都能如願。只是到了吃飯的時候，廚房的人常常供奉香火，所有的飲食都陳列在他的面前。我曾經親眼看到說大黑天神...

【English Translation】 English version It is pressed on the left side of the waist belt, or use shavings or soil to wash hands to make them clean, or the donor gives water, or you hold it yourself, use it to solve problems at any time, and then sit down again to receive the utensils. Wash it slightly with water, do not let the water flow horizontally. There is no method of chanting blessings before meals. The donor should first wash their hands and feet, first offer to the Sangha in front of the public, and then start giving food to offer to the Sangha. Then, at the end of the food offering, place another plate of food to offer to Hāritī (Demon Mother). This Hāritī in her previous life made a vow to eat all the children of Rājagṛha because of certain events. Because of this evil vow, after abandoning her body, she was reborn as a Yaksha, gave birth to five hundred children, and had to eat the men and women of Rājagṛha every day. People told the Buddha about this, so the Buddha hid her youngest son, named Priyankara. Hāritī searched everywhere and finally found him with the Buddha. The World-Honored One told her: 'Do you love your son? You have five hundred sons, and you still love one so much; how much more so for others who only have one or two children?' The Buddha therefore taught her, and had her take the five precepts and become an Upāsikā (female lay follower). Hāritī then asked the Buddha: 'What will my five hundred children eat now?' The Buddha said: 'The monasteries where the Bhikshus live should set up sacrificial food every day to feed you.' Therefore, in Western monasteries, they often paint the image of the Demon Mother at the door or next to the kitchen, holding a son, with five or three sons on her knees, to represent her image. Every day, food is displayed in front of her. This Demon Mother is a member of the Four Heavenly Kings (Cāturmahārājika), and has great power. Those who are sick and have no children, if they make offerings to her, can have their wishes fulfilled. More detailed causes and conditions can be found in the precepts, this is just a brief statement of the general meaning. In Shenzhou (referring to China) there was previously the saying of the Demon Mother. In addition, in the major Western monasteries, they often carve wood to represent the image next to the kitchen pillar or in front of the big warehouse door. Either two feet or three feet high, as the image of a divine king, sitting holding a golden bag, sitting backwards on a small bed, with one foot hanging down. It is often wiped with oil to make it black, and is called Mahākāla, which is the Great Black God. It is traditionally said to be a subordinate of Mahādeva, protecting the Triratna (Three Jewels), protecting the five assemblies, so that they have no losses, and those who seek can have their wishes fulfilled. Only when it comes to mealtime, the kitchen staff often offer incense, and all the food is displayed in front of him. I once saw with my own eyes that Mahākāla...

涅槃處般彈那寺，每常僧食一百有餘，春秋二時禮拜之際，不期而至僧徒五百臨中忽來，正到中時無宜更煮。其知事人告廚家曰：「有斯倉卒，事欲如何？」於時有一凈人老母而告之曰：「此乃常事，無勞見憂。」遂乃多燃香火、盛陳祭食告黑神曰：「大聖涅槃爾徒尚在，四方僧至為禮聖蹤；飲食供承勿令闕乏是仁之力，幸可知時。」尋即總命大眾令坐，以寺常食次第行之大眾咸足，其餐所長還如常日。咸皆唱善，贊天神之力。親行禮覲故睹神容，見在其前食成大聚。問其何意？報此所由。淮北雖復先無，江南多有置處。求者效驗，神道非虛。大覺寺目真鱗陀龍，亦同斯異矣。其行食法，先下姜鹽。姜乃一片兩片大如指許，鹽則全匕半匕藉之以葉。其行鹽者，合掌長跪在上座前，口唱三缽羅佉哆，譯為善至，舊云僧跋者訛也。上座告曰：「平等行食意，道供具善成。」食時復至，準其字義合當如是。然而佛與大眾受他毒食，佛教令唱三缽羅佉哆然後方食，所有毒藥皆變成美味。以此言之，乃是秘密言詞，未必目其善至。東西兩音臨時任道，並汾之地唱時至者，頗有故實。其授食之人，必須目前並足恭敬曲身，兩手執器及以餅果，去手一磔即須懸放，自余器食或一寸二寸。若異此途，理不成受。隨受隨食，無勞待遍。等

供食遍不是正翻，食罷隨意亦非聖說。次授干粳米飯並稠豆臛，澆以熱酥。手攪令和，投諸助味，食用右手。才可半腹方行餅果，後行乳酪及以沙糖。渴飲冷水，無問冬夏。此乃眾僧常食，並設齋供大略皆爾。然其齋法意存殷厚，所餘餅飯盈溢盤盂，酥酪縱橫隨著皆受。故佛在日勝光王親供佛眾，行其餘食及以酥酪乃至地皆流漫，律有成文即其事也。凈初至東印度耽摩立底國，欲依廉素設供齋僧。時人止曰：「若才足而已，何為不得？然而古來相承設須盈富，若但滿腹者恐人致笑。聞師從大國來，處所豐贍，若無盈長不如不設。」是以還依彼法矣。斯乃施心弘廣，得報還復豐多，無乖理也。必其貧窶，及食罷行䞋，隨力所能。既其食了，以片水漱口，咽而不棄。將少水置器，略凈右手然後方起。欲起之時，須以右手滿掬取食持將出外，不簡僧私之物。聖遣普施眾生，未食前呈，律無成教。又復將食一盤，以上先亡及余神鬼應食之類，緣在鷲山，如經廣說。可將其食向上座前跪，上座乃以片水灑，而咒愿曰：

「以今所修福，　　普沾于鬼趣，　食已免極苦，　　捨身生樂處。　菩薩所受用，　　無盡若虛空，　施獲如是果，　　增長無休息。」

持將出外，于幽僻處林叢之下、或在河池之內，以施先亡

【現代漢語翻譯】現代漢語譯本：『供食遍』（指食物平均分配）不是正確的翻譯，『食罷隨意』（指吃完后隨意取用）也不是佛陀的教導。接下來，應供養上好的粳米飯和濃稠的豆羹，澆上熱酥油。用手攪拌均勻，加入調味品，用右手食用。吃到半飽時，再上餅和水果，之後是乳酪和砂糖。口渴時飲用冷水，無論冬夏。這是僧眾通常的食物，齋供的設定也大致如此。然而，齋供的意義在於心意的慇勤和豐厚，剩餘的餅飯要滿溢盤碗，酥酪也要充足供應。因此，佛陀在世時，勝光王（國王名）親自供養佛陀和僧眾，剩餘的食物和酥酪甚至流淌到地上，戒律中有相關的記載。凈初（人名）到達東印度耽摩立底國（地名），想按照節儉的方式設定齋供。當時的人阻止他說：『如果僅僅是足夠吃飽，為什麼不可以呢？然而，自古以來相傳的齋供都必須豐盛，如果只是吃飽肚子，恐怕會被人嘲笑。聽說您從大國而來，住的地方豐足，如果沒有盈餘，不如不設齋供。』因此，還是按照當地的方法設定齋供。這體現了施捨之心的弘大，得到的果報也會更加豐厚，沒有違背道理。如果確實貧困，或者在僧眾吃完后佈施一些食物，就隨自己的能力而定。吃完飯後，用少量的水漱口，嚥下去不要吐掉。將少量的水放在器皿中，略微清潔右手，然後才能起身。想要起身的時候，必須用右手滿滿地抓取食物，帶出去施捨給眾生，不分僧眾私人的物品。佛陀教導要普遍施捨給眾生，在吃飯前呈上食物，戒律中沒有這樣的教導。另外，還要準備一盤食物，供養已故的親人和其餘神鬼應該食用的東西，因為（他們）在鷲山（地名），如經典中廣泛描述的那樣。可以將食物拿到上座（僧職）面前跪下，上座就用少量的水灑在食物上，並祝願說：『以今所修福，　　普沾于鬼趣，　食已免極苦，　　捨身生樂處。　菩薩所受用，　　無盡若虛空，　施獲如是果，　　增長無休息。』將食物帶到外面，在僻靜的地方、樹林之下，或者在河池之內，施捨給已故的親人。

【English Translation】 English version: 'Offering food universally' (meaning distributing food equally) is not a correct translation, and 'taking freely after the meal' (meaning taking whatever one wants after eating) is not the teaching of the Buddha. Next, offer the best Japonica rice and thick bean soup, poured with hot ghee. Mix it well with your hands, add seasonings, and eat with your right hand. When you are half full, then serve cakes and fruits, followed by cheese and sugar. Drink cold water when thirsty, regardless of winter or summer. This is the usual food for the Sangha, and the setting of the vegetarian meal is roughly the same. However, the meaning of the vegetarian meal lies in the sincerity and abundance of the intention. The remaining cakes and rice should be overflowing in the plates and bowls, and the ghee should be supplied abundantly. Therefore, when the Buddha was in the world, King Bimbisara (name of the king) personally offered food to the Buddha and the Sangha, and the remaining food and ghee even flowed onto the ground. There are related records in the Vinaya (monastic code). Jingchu (name of a person) arrived at Tamralipta (name of a place) in East India and wanted to set up a vegetarian meal for the Sangha in a frugal way. The local people stopped him and said, 'If it is just enough to eat, why not? However, the vegetarian meals passed down from ancient times must be abundant. If it is just to fill the stomach, I am afraid people will laugh at you. I heard that you came from a large country and live in a place of abundance. If there is no surplus, it is better not to set up a vegetarian meal.' Therefore, he still set up the vegetarian meal according to the local method. This reflects the greatness of the heart of giving, and the rewards will be even more abundant, which is not contrary to reason. If one is indeed poor, or if one gives some food after the Sangha has finished eating, it should be according to one's ability. After eating, rinse your mouth with a small amount of water, swallow it and do not spit it out. Put a small amount of water in a container and slightly clean your right hand before getting up. When you want to get up, you must take a handful of food with your right hand and take it out to give to all sentient beings, without distinguishing between the private property of the Sangha. The Buddha taught to give universally to all sentient beings, and there is no such teaching in the Vinaya to present the food before eating. In addition, prepare a plate of food to offer to deceased relatives and other spirits who should eat it, because (they) are on Vulture Peak (name of a place), as widely described in the scriptures. You can take the food to the Upajjhaya (senior monk) and kneel down in front of him. The Upajjhaya will sprinkle a small amount of water on the food and wish: 'May the merit I have cultivated now, universally benefit the ghosts, Having eaten, may they be freed from extreme suffering, and be reborn in a happy place after abandoning this body. May the Bodhisattvas enjoy it, endlessly like the empty space, May giving obtain such a result, and increase without ceasing.' Take the food outside, in a secluded place, under the trees, or in the river pond, and give it to the deceased relatives.

矣。江淮間設齋之次，外接一盤，即斯法也。然後施生授齒木、供凈水，盥漱之法如第五章已述。僧徒辭別之時，口云：「所修福業悉皆隨喜。」然後散去。眾僧各各自誦伽他，更無法事。食罷余殘並任眾僧令小兒將去，或施貧下，隨應食者食之。或可時屬饑年、或恐施主性吝者，問而力取，齋主全無重收食法。此是西方一途受供之式。或可施主延請同前，于其宅中形像預設。午時既至普就尊儀，蹲踞合掌各自心念，禮敬既訖食乃同前。或可別令一人在尊像前長跪合掌大聲贊佛(言長跪者，謂是雙膝踞地，豎兩足以支身。舊云胡跪者，非也。五天皆爾，何獨道胡)，唯嘆佛德不雜余言。施主乃然燈散花，一心虔敬，用摩香泥以涂僧足，燒香普馥元不別行，鼓樂絃歌隨情供養，方始如前準次餐食。食罷將其瓶水遍瀝眾前，上座方為施主略誦陀那伽陀。斯乃復是兩途西方食法。然而西國啖嚼多與神州不同，但可略據律科粗陳梗概云爾。

律云「半者蒲膳尼，半者珂但尼」。蒲膳尼以含啖為義，珂但尼即嚙嚼受名。半者謂五也。半者蒲膳尼，應譯為五啖食，舊云五正者，準義翻也。一飯、二麥豆飯、三麨、四肉、五餅。半者珂但尼，應譯為五嚼食，一根、二莖、三葉、四花、五果。其無緣者若食初五，后五必不合餐。

【現代漢語翻譯】現代漢語譯本：結束了。在江淮一帶設定齋供時，在外面放置一個盤子，就是這種做法。然後佈施生齒木、提供凈水，盥洗的方法如第五章已經描述。僧侶告別的時候，口中說：『所修的福業全部隨喜。』然後散去。眾僧各自誦唸伽陀，沒有其他的法事。吃剩下的食物全部任由眾僧讓小孩子拿走，或者佈施給貧困的人，讓應該吃的人吃掉。或者可能當時是饑荒年，或者恐怕施主吝嗇，（僧人）詢問並盡力索取，齋主完全沒有收回食物的做法。這是西方一種接受供養的方式。

或者施主邀請的方式與之前相同，在他的家中預先設定佛像。中午到來時，大家都到佛像前，蹲踞合掌，各自心中默唸，禮敬完畢后，吃飯就和之前一樣。或者另外安排一個人在佛像前長跪合掌，大聲讚頌佛（所謂長跪，是指雙膝跪地，豎起兩隻腳來支撐身體。舊時說的『胡跪』，是不對的。五天竺都是這樣，為什麼單單說是『胡』呢？），只讚頌佛的功德，不摻雜其他言語。施主於是點燃燈、散花，一心虔誠，用摩香泥塗抹僧人的腳，焚香使香氣瀰漫，不另外進行其他儀式，鼓樂絃歌隨著心意供養，然後才像之前一樣按照次序吃飯。吃完飯後，將瓶中的水遍灑在眾人面前，上座才為施主略微誦唸陀那伽陀。這又是兩種西方吃飯的方式。然而西國人吃東西的方式大多與神州不同，只能根據戒律大致陳述一個大概的情況。

戒律說：『半者蒲膳尼，半者珂但尼』。蒲膳尼以含著吃為意思，珂但尼就是嚙嚼而得名。半者指的是五種。半者蒲膳尼，應該翻譯為五啖食，舊時翻譯為『五正』，是按照意義翻譯的。一是飯，二是麥豆飯，三是炒麵，四是肉，五是餅。半者珂但尼，應該翻譯為五嚼食，一是根，二是莖，三是葉，四是花，五是果。沒有緣分的人如果吃了前五種，后五種一定不能一起吃。

【English Translation】 English version: It ends. When setting up a vegetarian feast in the Jianghuai area, a plate is placed outside, which is this method. Then, toothpicks are given, and clean water is provided. The method of washing is as described in Chapter Five. When the monks bid farewell, they say, 'I rejoice in all the merits you have cultivated.' Then they disperse. The monks each recite Gatha, and there are no other Dharma activities. All the leftover food is left to the monks to have children take away, or given to the poor, so that those who should eat it can eat it. Or perhaps it is a year of famine, or perhaps the donor is stingy, (the monks) ask and try their best to obtain it, and the host does not have the practice of taking back the food at all. This is one way of receiving offerings in the West.

Or the donor's invitation method is the same as before, and an image of the Buddha is set up in his home in advance. When noon arrives, everyone goes to the Buddha image, squats and puts their palms together, silently recites in their hearts, and after the salutation is completed, eating is the same as before. Or arrange for another person to kneel and put their palms together in front of the Buddha image, and loudly praise the Buddha (the so-called kneeling refers to kneeling on both knees, with both feet upright to support the body. The old saying 'Hu kneeling' is wrong. All five Indias are like this, why only say 'Hu'?), only praising the Buddha's virtues without mixing in other words. The donor then lights lamps, scatters flowers, and is sincerely reverent, using scented mud to smear the monks' feet, burning incense to make the fragrance permeate, without performing other rituals separately, and offering music and songs as desired, and then eating in order as before. After eating, the water in the bottle is sprinkled in front of everyone, and the senior monk slightly recites the Dana Gatha for the donor. This is again two ways of eating in the West. However, the way Westerners eat is mostly different from that of China, and only a rough outline can be stated according to the precepts.

The precepts say: 'Half is Bhogani, half is Khadani'. Bhogani means to eat by containing it in the mouth, and Khadani is named after chewing. Half refers to five kinds. Half Bhogani should be translated as five kinds of food to be eaten by containing them in the mouth, and the old translation as 'five correct' is translated according to the meaning. First, rice; second, rice with beans; third, roasted flour; fourth, meat; fifth, cake. Half Khadani should be translated as five kinds of food to be chewed, first, roots; second, stems; third, leaves; fourth, flowers; fifth, fruits. If those who have no affinity eat the first five, they must not eat the last five together.

若先食后五，前五啖便隨意。準知乳酪等非二五所收，律文更無別號，明非正食所攝。若諸麵食豎匙不倒，皆是餅飯所收。干麨和水指畫見跡者，斯還五攝。且如五天之地界分綿邈，大略而言，東西南北各四百餘驛，除其邊裔，雖非盡能目擊，故可詳而問知。所有啖嚼奇巧非一，北方足面，西邊豐麨，摩揭陀國面少米多，南裔東垂與摩揭陀一類。蘇油乳酪在處皆有，餅果之屬難可勝數。俗人之流膻腥尚寡，諸國並多粳米，栗少黍無。有甘瓜、豐蔗芋、乏葵菜、足蔓菁。然子有黑白，比來譯為芥子，壓油充食，諸國咸然。其菜食之，味與神州蔓菁無別，其根堅硬復與蔓菁不同，結實粒粗復非芥子，其猶枳橘因地遷形。在那爛陀與無行禪師共議懷疑，未能的辯。又五天之人不食諸齏及生菜之屬，由此人無腹痛之患，腸胃和軟亡堅強之憂矣。

然南海十洲，齋供更成殷厚。初日將檳榔一裹及片子香油並米屑少許，並悉盛之葉器安大盤中，白㲲蓋之。金瓶盛水目前瀝地以請眾僧，令於後日中前涂身澡浴。第二日過午已后，則擊鼓樂、設香花。延請尊儀，棚車輦輿、幡旗映日，法俗云奔，引至家庭張施帷蓋，金銅尊像瑩飾皎然，涂以香泥置凈盤內，咸持香水虔誠沐浴，拭以香㲲捧入堂中，盛設香燈方為稱讚。然後上座為其

【現代漢語翻譯】現代漢語譯本：如果先食用『后五』（指五種非時食），那麼前五口就可以隨意。由此可知，乳酪等食物不屬於『二五』（指正食和非時食）所包含的，而且律文中也沒有其他的名稱，顯然不屬於正食的範疇。如果各種麵食豎起勺子不會倒，那麼都屬於餅飯的範疇。如果幹炒麵加水后，指甲劃過能留下痕跡，那麼也屬於『五』（指正食）所包含的。而且五天竺（Panca-deśa，古代印度的五個區域）的地域遼闊，大致來說，東西南北各有四百多驛站。除去邊遠地區，即使不能全部親眼看到，也可以詳細地詢問得知。所有可以咀嚼的奇巧食物不止一種，北方盛產麵食，西邊盛產炒麵，摩揭陀國（Magadha，古代印度的一個王國）麵食少而米多，南邊和東邊與摩揭陀國的情況類似。酥油、乳酪到處都有，餅和水果之類的食物數不勝數。當地人很少吃腥膻的食物，各個國家都盛產粳米，栗子很少，沒有黍米。有甜瓜、豐盛的甘蔗、芋頭，缺少葵菜，盛產蔓菁。蔓菁的種子有黑白兩種，近來被翻譯為芥子，榨油充當食物，各個國家都是這樣。這種蔬菜的味道與神州（指中國）的蔓菁沒有區別，但是它的根堅硬，又與蔓菁不同，結出的果實顆粒粗大，又不是芥子，這就像枳和橘因為地域不同而改變形態一樣。我在那爛陀寺（Nālandā，古代印度的一所著名佛寺）與無行禪師一起討論，對此感到疑惑，未能明確辨別。

而且五天竺的人不吃各種醃菜和生菜之類的食物，因此人們沒有腹痛的疾病，腸胃平和柔軟，沒有堅硬的憂慮。然而南海十洲（Daśa-dvīpa-samudra，傳說中的南海十個島嶼），齋供更加豐厚。第一天，將一包檳榔、一些片子香油和少許米屑，全部盛放在葉子做的容器里，放在大盤中，用白色的毛織物蓋上。用金瓶盛水，在前面灑在地上，用來迎請眾僧，讓他們在第二天中午之前涂身洗浴。第二天午後，就敲鼓奏樂，擺設香花。迎接尊貴的僧人，用棚車、輦輿、幡旗遮蔽陽光，僧俗大眾像云一樣奔來，引領到家中，張設帷幔，金銅佛像光彩照人，用香泥塗抹後放在乾淨的盤子里，大家都拿著香水虔誠地沐浴佛像，用香布擦拭后捧入堂中，盛大地擺設香燈，然後才開始稱讚佛像。然後由上座（長老）為他們...

【English Translation】 English version: If one eats the 『later five』 (referring to the five non-mealtime foods) first, then the first five bites can be taken at will. From this, it can be known that milk, cheese, and the like are not included in the 『two fives』 (referring to proper food and non-mealtime food), and there is no other name for them in the Vinaya (Buddhist monastic rules), so they are clearly not included in the category of proper food. If various noodle dishes can stand upright when a spoon is placed in them, then they all belong to the category of cakes and rice. If dry roasted flour mixed with water leaves traces when a fingernail is drawn across it, then it is still included in the 『five』 (referring to proper food). Moreover, the territory of Panca-deśa (the five regions of ancient India) is vast, roughly speaking, it is more than four hundred驛(驛, postal station) from east to west and north to south. Excluding the remote areas, even if one cannot see all of it with one's own eyes, one can inquire and learn about it in detail. There are more than one kind of ingenious food that can be chewed. The north is rich in noodles, the west is rich in roasted flour, Magadha (Magadha, an ancient Indian kingdom) has less noodles and more rice, and the south and east are similar to Magadha. Ghee, oil, milk, and cheese are available everywhere, and there are countless kinds of cakes and fruits. The local people rarely eat rancid and fishy foods, and all countries are rich in japonica rice, with few chestnuts and no millet. There are melons, abundant sugarcane, taro, a lack of mallow vegetables, and abundant turnips. The seeds of turnips are black and white, and have recently been translated as mustard seeds, which are pressed for oil to be used as food, and this is the case in all countries. The taste of this vegetable is no different from the turnips in China, but its roots are hard and different from turnips, and the grains of the fruit it bears are coarse and not mustard seeds, just like the trifoliate orange and the orange change their shape due to different regions. I discussed this with Zen Master Wuxing at Nālandā (Nālandā, a famous ancient Indian Buddhist monastery), and I was puzzled by this and could not clearly distinguish it. Moreover, the people of Panca-deśa do not eat various pickles and raw vegetables, so people do not have abdominal pain, and their intestines and stomachs are peaceful and soft, and there is no worry of hardness. However, in Daśa-dvīpa-samudra (the legendary ten islands in the South Sea), the vegetarian offerings are even more abundant. On the first day, a package of betel nuts, some slices of fragrant oil, and a little rice flour are all placed in leaf containers, placed on a large plate, and covered with white wool fabric. Water is placed in a golden bottle and sprinkled on the ground in front to invite the monks, so that they can apply it to their bodies and bathe before noon the next day. After noon on the second day, drums are beaten and music is played, and fragrant flowers are displayed. Venerable monks are invited, with canopied carts, palanquins, and banners shading the sun, and the monastic and lay people rush like clouds, leading them to the home, where curtains are set up, and the golden and bronze Buddha statues are bright and clean, smeared with fragrant mud and placed in clean plates, and everyone holds fragrant water and devoutly bathes the Buddha statues, wipes them with fragrant cloth, and carries them into the hall, where fragrant lamps are grandly displayed, and then praises are sung to the Buddha statues. Then the senior monk (elder) will...

施主說陀那伽他申述功德，方始請僧出外澡漱，飲沙糖水多啖檳榔，然後取散。至第三日禺中入寺敬白時到。僧洗浴已引向齋家，重設尊儀略為澡沐，香花鼓樂倍于昨晨，所有供養尊前普列。于像兩邊各嚴童女或五或十，或可童子，量時有無。或擎香爐執金澡罐，或捧香燈鮮花白拂。所有妝臺鏡奩之屬，咸悉持來佛前奉獻。問其何意？答是福因，今不奉獻后寧希報？以理言之斯亦善事。次請一僧座前長跪讚歎佛德。次復別請兩僧。各升佛邊一座，略誦小經半紙一紙，或慶形像共點佛睛以來勝福，然後隨便各就一邊反褶袈裟(袈裟乃是梵言，即是乾陀之色。元來不幹東語，何勞下底置衣。若依律文典語，三衣併名支伐羅也)，兩角前系，澡手就餐。威儀法式、牛糞塗地、觀水濯足，及所餐啖、行食法用，並與西方大同。然其別者，頗兼三凈耳，並多縫葉為槃，寬如半席，貯粳米飯一㪷二㪷，亦用為器受一升二升，擎向僧處目前授與。次行諸食，有三二十般。此乃貧窶之輩也。若是王家及余富者，並授銅槃銅碗及以葉器，大如席許，餚饌飲食數盈百味。國王乃舍尊貴位，自稱奴僕與僧授食虔恭徹到，隨著皆受更無遮法。若但取足而已，施主心便不快，見其盈溢方成意滿。粳米飯則四㪷五㪷，餅果等則三盤兩盤。其親屬鄰伍

之家咸赍助供，或飯或餅，羹菜非一。然一人殘食，可供三四；若盛設者，十人食亦未盡。其所殘食，皆任眾僧令凈人將去。然而神州齋法與西國不同，所食殘餘主還自取，僧輒將去理成未可。故出家之人相時而動，知足不辱、無虧施心。必若施主決心不擬重取、請僧將去者，任量事斟酌。眾僧亦既食了、盥漱又畢，乃掃除餘食令地清凈，布以花燈燒香散馥，持所施物列在眾前，次行香泥如梧子許，僧各揩手令使香潔。次行檳榔豆䓻糅，以丁香龍腦咀嚼能令口香，亦可消食去癊。其香藥等皆須凈瓶水洗，以鮮葉裹授與眾僧。施主至上座前或就能者，以著嘴瓶水如銅箸連注不絕，下以槃承。師乃手中執花承其注水，口誦陀那伽他。初須佛說之頌，后通人造，任情多少量時為度。須稱施主名愿令富樂，復持現福回為先亡，后為皇王次及龍鬼。愿國土成熟人物又安，釋迦聖教住而莫滅。其伽他譯之如別。斯乃世尊在日親為咒愿。但至食罷，必為說特欹拏伽他，是持施物供奉之儀。特欹尼師，即是應合受供養人，是故聖制，每但食了必須誦一兩陀那伽他報施主恩(梵云陀那缽底，譯為施主。陀那是施，缽底是主。而云檀越者，本非正譯，略去那字取上陀音轉名為檀，更加越字。意道由行檀舍，自可越渡貧窮。妙釋雖然，終乖正

【現代漢語翻譯】現代漢語譯本：各家都帶著食物來供養，有飯有餅，菜餚種類也很多。然而，一個人的剩飯，足夠三四個人吃；如果擺設豐盛，十個人也吃不完。剩下的食物，都由眾僧安排凈人拿走。然而，神州的齋飯規矩與西域不同，剩下的食物主人還要自己取回，僧人擅自拿走似乎不太合適。所以出家人要看情況行事，知足就不會受辱，也不會辜負施主的心意。如果施主決心不打算取回，請僧人拿走，就根據情況酌情處理。眾僧吃完飯後，漱洗完畢，就打掃乾淨剩餘的食物，使地面清潔，佈置花燈，焚香散發香氣，把施主供養的物品陳列在眾人面前，然後分發香泥，像梧桐子那麼大，僧人各自擦手，使手香潔。接著分發檳榔、豆蔻等混合物，用丁香、龍腦咀嚼，能使口氣清新，也可以消食去脹。這些香藥等都要用乾淨瓶中的水洗過，用新鮮的葉子包裹著交給眾僧。施主到上座前，或者到能幹的人那裡，用著嘴的瓶子倒水，像銅筷子一樣連續不斷地倒水，下面用盤子接著。師父手中拿著花，承接倒下的水，口中誦唸陀那伽他（dana-gatha）。開始要誦唸佛說的偈頌，後來可以誦唸人造的偈頌，根據情況多少和時間長短來決定。要稱頌施主的名字，祝願他們富裕快樂，再把現在的福報迴向給已故的親人，然後是皇帝和龍鬼。祝願國土成熟，人民安樂，釋迦牟尼的聖教長久住世而不滅。這些伽他的翻譯另有說明。這是世尊在世時親自進行的祝願儀式。只是在飯後，一定要說特欹拏伽他（tequina-gatha），這是拿著施捨的物品進行供奉的儀式。特欹尼師（tequini），就是應該接受供養的人。所以聖制規定，每次吃完飯必須誦唸一兩首陀那伽他，報答施主的恩德（梵語陀那缽底（dana-pati），翻譯為施主。陀那（dana）是施捨，缽底（pati）是主。而說檀越（dana），本來不是正確的翻譯，省略了那字，取上面的陀音轉名為檀，再加一個越字。意思是說通過行佈施，就可以超越貧窮。這種巧妙的解釋雖然好，但終究不符合正確的翻譯）。

【English Translation】 English version: Each household generously brought offerings, including rice, cakes, and various dishes. However, one person's leftovers could feed three or four; if the offering was lavish, even ten people might not finish it. The remaining food was always arranged by the monks for the lay attendants to take away. However, the rules for monastic meals in China differed from those in the Western Regions. The donors expected to take back the leftovers, so it seemed inappropriate for the monks to simply take them away. Therefore, monks should act according to the circumstances, knowing that contentment prevents disgrace and avoids disappointing the donors. If the donors were determined not to take the leftovers and requested the monks to take them, the monks should handle it with discretion. After the monks had finished eating and washing, they would clean up the remaining food, making the ground clean. They would then arrange flower lamps, burn incense, and scatter fragrance. The donated items would be placed before the assembly, and then fragrant mud, about the size of a tung tree seed, would be distributed for the monks to rub on their hands to make them fragrant and clean. Next, betel nuts, cardamom, and other mixtures would be distributed, and chewing cloves and borneol could freshen the breath, aid digestion, and dispel bloating. These fragrant medicines and other items should be washed with clean water from a bottle and wrapped in fresh leaves before being given to the monks. The donors would approach the senior monk or someone capable, and water would be poured from a spouted bottle, like a continuous stream from copper chopsticks, with a plate underneath to catch the water. The master would hold a flower in his hand to receive the poured water, reciting the dana-gatha (verses of offering). Initially, verses spoken by the Buddha should be recited, and later, verses composed by people could be recited, according to the situation and the amount of time available. The names of the donors should be praised, wishing them wealth and happiness, and the present merits should be dedicated to deceased relatives, then to the emperor and the dragon spirits. May the land be fertile, the people be peaceful, and Shakyamuni's sacred teachings endure and not perish. The translation of these gathas is explained separately. This was the blessing ceremony personally performed by the World-Honored One during his lifetime. However, after the meal, the tequina-gatha must be recited, which is the ceremony of offering the donated items. Tequini refers to those who are worthy of receiving offerings. Therefore, the sacred rule stipulates that one or two dana-gathas must be recited after each meal to repay the donors' kindness (dana-pati in Sanskrit, translated as donor. Dana means giving, and pati means master. The term dana, is not an accurate translation. The syllable 'na' is omitted, and the 'da' sound is taken and changed to 'dan', with the addition of the character 'yue'. It means that by practicing generosity, one can overcome poverty. Although this clever explanation is good, it ultimately does not conform to the correct translation).

本。舊云達䞋者，訛也)。若不然者，既違聖教，不銷所餐。乞餘食法時有行處。然後行其䞋物，或作如意樹以施僧，或造金蓮華以上佛，鮮花齊膝白㲲盈床。過午或講小經，或時連夜方散。辭別之時口云娑度，兼唱阿奴謨拖。娑度即事目善奉。阿奴謨拖譯為隨喜。凡見施他或見施己，咸同此說。意者前人既呈，隨後慶贊，俱招福利矣。此是南海十洲一途受供法式。

或初日檳榔請僧，第二日禺中浴像，午時食罷齊暮講經。斯則處中者所務。或可初日奉齒木以請僧，明日但直設齋而已。或可就僧禮拜言申請白，斯乃貧乏之流也。

然北方諸胡，睹貨羅及速利國等，其法復別。施主先呈花著供養制底，大眾旋繞令唱，導師廣陳咒愿，然後方食。其花蓋法式，如西方記中所陳矣。斯等雖復事有疏繁、食兼廣略，然而僧徒軌式護凈手餐，大徒法則並悉相似。眾僧或有杜多乞食但著三衣，設他來請，奉金寶棄如洟唾，屏跡窮林矣。即如東夏齋法遣疏請僧，雖至明朝不來啟白，準如聖教似不慇勤，必是門徒須教法式。若行赴供，應將濾羅，僧所用水並可觀察。既其食了須嚼齒木，若口有餘膩即不成齋，雖復餓腹終宵，詎免非時之過。幸可看西方食法擬議東川，得不之宜自然明白，無暇詳述智者當思。嘗試論之曰：然

【現代漢語翻譯】現代漢語譯本：原本說的『達䞋』是錯誤的訛傳。如果不是這樣，就違背了聖教，無法消除所吃的食物。乞討剩餘食物時有一定的規矩。然後施行他的財物，或者做成如意樹來佈施給僧人，或者製作金蓮花來供奉佛，鮮花堆滿膝蓋，潔白的細布鋪滿床。過了中午或者講解小經，或者有時連夜才散去。辭別的時候口中說著『娑度』（sādhu，善哉），並唱誦『阿奴謨拖』（anumodana，隨喜）。『娑度』的意思是善於奉獻，『阿奴謨拖』翻譯為隨喜。凡是見到別人佈施或者見到自己佈施，都同樣這樣說。意思是前面的人已經呈獻了，後面的人隨之讚美，都能招來福報。這是南海十洲一帶接受供養的規矩。或者第一天用檳榔來邀請僧人，第二天中午給佛像沐浴，午飯過後一直到晚上都在講經。這是處在中等水平的人所做的。或者可以第一天奉獻齒木來邀請僧人，第二天只是簡單地準備齋飯就可以了。或者可以到僧人那裡禮拜，說明來意，這都是貧困的人的做法。然而北方各胡人的國家，如睹貨羅（Tukhara，古代中亞地區）和速利國（Sogdia，古代中亞地區）等，他們的規矩又不一樣。施主先將花獻到供養制底（caitya，佛塔），大眾圍繞著佛塔唱誦，導師廣泛地陳述咒愿，然後才開始吃飯。關於獻花的規矩，就像《西方記》中所記載的那樣。這些地方雖然在事情的繁簡程度、食物的豐盛程度上有所不同，但是僧侶的規矩，如護持清凈、用手吃飯，以及大眾的法則都非常相似。眾僧中或者有人修持頭陀行，只穿著三衣，即使別人來邀請，也把金銀財寶像鼻涕唾沫一樣丟棄，隱居在偏遠的森林裡。就像東夏齋飯的規矩，即使到了第二天早上，被邀請的僧人沒有來，也不去詢問，這似乎不符合聖教的慇勤之意，一定是門徒需要學習規矩。如果去赴供，應該帶著濾水器，僧人所用的水都要仔細觀察。吃完飯後必須嚼齒木，如果口裡還有油膩，就不能算是齋戒，即使餓著肚子過一夜，也免不了犯了非時食的過錯。希望可以參考西方的飲食規矩來衡量東川的做法，是否合適自然就明白了，沒有時間詳細敘述，有智慧的人應該思考。嘗試著論述一下：是的

【English Translation】 English version: The original saying of 'da 䞋' is a corrupted misrepresentation. If it were not so, it would violate the holy teachings and not eliminate what is eaten. There are certain rules when begging for leftover food. Then he practices his wealth, either making a wish-fulfilling tree to give to the monks, or making golden lotus flowers to offer to the Buddha, with fresh flowers piled up to the knees and white fine cloth covering the bed. After noon, either small sutras are lectured, or sometimes they disperse late into the night. When saying goodbye, they say 'sādhu' (well done) and chant 'anumodana' (rejoicing). 'Sādhu' means good dedication, and 'anumodana' is translated as rejoicing. Whenever one sees others giving or sees oneself giving, they say the same. The meaning is that the previous person has presented, and the subsequent person praises, both of which bring blessings. This is the method of receiving offerings in the area of the ten continents of the South Sea. Or on the first day, betel nuts are used to invite monks, and on the second day, the Buddha statue is bathed at noon, and after lunch, sutras are lectured until evening. This is what those in the middle level do. Or one can offer tooth wood to invite monks on the first day, and simply prepare a vegetarian meal on the next day. Or one can go to the monks to pay respects and state one's request, which is what the poor do. However, the customs of the various northern Hu countries, such as Tukhara (ancient Central Asia) and Sogdia (ancient Central Asia), are different. The donor first presents flowers to the caitya (stupa), and the assembly circles the stupa chanting, the leader extensively states the vows, and then they begin to eat. The rules for offering flowers are as described in the 'Western Records'. Although these places differ in the complexity of the matters and the abundance of the food, the rules for monks, such as maintaining purity, eating with hands, and the rules for the assembly are very similar. Among the monks, some practice dhūta (ascetic practices), wearing only three robes, and even if others come to invite them, they discard gold and jewels like snot and spit, and live in remote forests. Just like the rules for vegetarian meals in Dongxia, even if the invited monk does not come the next morning, they do not inquire, which does not seem to conform to the diligence of the holy teachings, and the disciples must learn the rules. If going to attend an offering, one should bring a water filter, and the water used by the monks should be carefully observed. After eating, one must chew tooth wood, and if there is still grease in the mouth, it cannot be considered a fast, and even if one goes hungry all night, one cannot avoid the fault of eating at the wrong time. Hopefully, one can refer to the Western eating rules to measure the practices of Dongchuan, and whether it is appropriate will naturally become clear. There is no time to describe in detail, and the wise should think about it. Let's try to discuss it: Yes

無上世尊大慈悲父，慜生淪滯，歷三大而翹勤；冀使依行，現七紀而揚化。以為住持之本衣食是先，恐長塵勞嚴施戒撿。制在聖意理可遵行，反以輕心道其無罪，食啖不知受觸，但護淫戒一條，即云我是無罪之人，何勞更煩學律？咽啖著脫元不關情，直指空門將為佛意，寧知諸戒非佛意焉！一貴一輕出乎臆斷，門徒遂相踵習，制不窺看戒經；寫得兩卷空門，便謂理苞三藏，不思咽咽當有流漿之苦，誰知步步現招賊住之殃？浮囊不泄乃是菩薩本心，勿輕小愆還成最後之唱，理合大小雙修方順慈尊之訓。防小罪、觀大空，攝物澄心，何過之有！或恐自迷誤眾，準教聊陳一隅。空法信是非虛，律典何因見慢？宜應半月說戒洗懺，恒為勸誡門徒。日三禮白。佛法住世日日衰微，察己童年所觀乃與老時全異。目驗斯在，幸可存心。夫飲食之累，乃是常須，幸愿敬奉之倫無輕聖教耳。重曰：

聖教八萬，要唯一二，外順俗途、內凝真智。何謂俗途？奉禁亡辜。何謂真智？見境俱棄。遵勝諦而無著，滅緣生之有累，勤積集於多修，證圓成之妙義。豈容不習三藏、教理俱迷，罪若河沙之巨量，妄道已證於菩提？菩提是覺，惑累皆亡。不生不滅，號曰真常。寧得同居苦海，漫說我住西方？常理欲希，戒凈為基，護囊穿之小隙、慎針

【現代漢語翻譯】現代漢語譯本：無上的世尊，以大慈悲為懷的父親，憐憫眾生沉淪苦海，歷經漫長的三大阿僧祇劫而慇勤不懈；希望眾生依教奉行，于娑婆世界示現七種不同的身份而弘揚佛法教化。認為維持寺院的基本是衣食，恐怕增長塵世的勞苦而嚴格施行戒律。佛所制定的戒律，其道理應當遵行，反而以輕慢之心說其無罪，飲食之時不知覺知受觸，只守護淫戒一條，就說『我是無罪之人』，何必再費心學習戒律？嚥下食物、穿脫衣服都毫不關心，直接說空門就是佛的本意，哪裡知道諸戒不是佛的本意呢！對戒律一貴一輕，完全出于自己的臆斷，門徒於是互相效仿，不肯窺看戒經；寫得兩卷空門的書，便認為道理包含三藏，不思考咽嚥食物都將有流漿的痛苦，誰知道步步都顯現招引盜賊居住的災殃？浮囊不泄漏才是菩薩的本心，不要輕視小的過錯，最終會成為最後的唱嘆，理應大小戒律雙修，才順應慈悲世尊的教誨。防止小的罪過、觀照大的空性，攝受外物、澄凈內心，有什麼過錯呢！或許是自己迷惑而誤導大眾，依據佛陀的教誨姑且陳述一個方面。空法真實不虛，律典為何遭受輕慢？應該每月兩次說戒懺悔，經常勸誡門徒。每日三次禮拜。佛法住世日漸衰微，觀察自己童年所見與老年所見完全不同。親眼所見就在眼前，希望可以存記於心。飲食的累贅，乃是經常需要的，希望敬奉佛法的人不要輕視聖人的教誨啊。

重申：

聖人的教誨有八萬四千法門，要領在於唯一和二者，外在順應世俗的途徑，內在凝聚真實的智慧。什麼是世俗的途徑？奉行禁戒而免除罪過。什麼是真實的智慧？見到境界都捨棄。遵從殊勝的真諦而不執著，滅除因緣生法的牽累，勤奮積累多種修行，證得圓滿成就的妙義。豈能不學習三藏，導致教理都迷惑，罪過如同恒河沙一樣巨大，還妄說已經證得菩提？菩提是覺悟，迷惑和牽累都消亡。不生不滅，稱作真常。怎麼能在苦海中同居，隨便說說我住在西方？想要希求真常的道理，以戒律清凈為基礎，守護囊袋上細小的縫隙，謹慎針孔般的小洞。

【English Translation】 English version: The Supreme World-Honored One, the compassionate father, pities beings drowning in suffering, enduring the long three great Asamkhya kalpas with diligence; hoping that beings will follow the teachings, manifesting in seven different forms in the Saha world to propagate the Dharma and educate. Believing that the basis of maintaining the monastery is food and clothing, fearing the increase of worldly toil, strictly enforcing the precepts. The precepts established by the Buddha, their principles should be followed, but instead, with a dismissive heart, saying they are without sin, unaware of the sensations of eating and drinking, only guarding the one precept of sexual misconduct, then saying 'I am a sinless person,' why bother learning the precepts? Swallowing food and putting on and taking off clothes are of no concern, directly saying that the empty gate is the Buddha's intention, how can they know that the precepts are not the Buddha's intention! Regarding the precepts as one important and one light, entirely based on their own assumptions, the disciples then imitate each other, unwilling to look at the precept scriptures; writing two volumes of books on the empty gate, then believing that the principles contain the Tripitaka, not thinking that swallowing each mouthful of food will have the suffering of flowing liquid, who knows that each step reveals the calamity of attracting thieves to reside? The floating bag not leaking is the original intention of the Bodhisattva, do not despise small faults, eventually becoming the final lament, it is reasonable to cultivate both large and small precepts, to comply with the teachings of the compassionate World-Honored One. Preventing small sins, contemplating great emptiness, subduing external objects, purifying the mind, what fault is there! Perhaps it is oneself who is confused and misleads the masses, based on the Buddha's teachings, let me present one aspect. The empty Dharma is true and not false, why are the Vinaya scriptures despised? One should recite the precepts and repent twice a month, and often exhort the disciples. Bowing three times a day. The Buddha Dharma residing in the world is gradually declining, observing what I saw in my childhood is completely different from what I see in my old age. What I have seen with my own eyes is right in front of me, I hope it can be remembered in my heart. The burden of eating and drinking is often necessary, I hope those who revere the Buddha Dharma will not despise the teachings of the saints.

Reiterate:

The teachings of the saints have eighty-four thousand Dharma doors, the key lies in the one and the two, externally conforming to the worldly path, internally condensing true wisdom. What is the worldly path? Following the prohibitions and avoiding guilt. What is true wisdom? Abandoning all that is seen in the realm. Following the supreme truth without attachment, eliminating the entanglements of conditioned arising, diligently accumulating multiple practices, attaining the wonderful meaning of perfect accomplishment. How can one not study the Tripitaka, leading to confusion in both doctrine and principle, the sins are as vast as the sands of the Ganges, yet falsely claiming to have attained Bodhi? Bodhi (Enlightenment) is awakening, confusion and entanglements are all extinguished. Neither arising nor ceasing, it is called true constancy. How can one reside in the sea of suffering, casually saying that I live in the West? If you want to seek the principle of true constancy, take the purity of precepts as the foundation, guard the small gaps in the bag, and be careful of the small holes like needle holes.

穴之大非，大非之首衣食多咎。奉佛教則解脫非遙，慢尊言乃沉淪自久。聊題行法略述先模，咸依聖撿豈曰情圖。幸無嫌于直說，庶有益於遐途。若不確言其進不，誰復輒鑑於精粗？

南海寄歸內法傳卷第一大正藏第 54 冊 No. 2125 南海寄歸內法傳

南海寄歸內法傳卷第二

翻經三藏沙門義凈撰十衣食所須十一著衣法式十二尼衣喪制十三結凈地法十四五眾安居十五隨意成規十六匙筋合否十七知時而禮十八便利之事

十衣食所須

原夫有待累形，假衣食而始濟；無生妙智，托滅理而方興。若其受用乖儀，便招步步之罪；澄心失軌，遂致唸唸之迷。為此于受用中求脫者，順聖言而受用；在澄心處習理者，符先教以澄心。即須俯視生涯是迷生之牢獄，仰晞寂岸為悟寂之虛關，方可艤法舟于苦津，秉慧炬于長夜矣。然于所著衣服之制、飲食之儀，若持犯昞然律有成則，初學之輩亦識重輕。此則得失局在別人，固乃無煩商搉。自有現違律檢而將為指南，或可習俗生常謂其無過；或道佛生西國，彼出家者依西國之形儀，我住東川，離俗者習東川之軌則，詎能移神州之雅服，受印度之殊風者。聊為此徒，粗銓衡也。凡是衣服之儀，斯乃出家綱要，理須具題其制，豈得輕而略諸。

【現代漢語翻譯】現代漢語譯本：穴之大非（巨大的錯誤），大非之首在於衣食方面多有過失。奉行佛教就能很快得到解脫，怠慢佛的教誨就會長久地沉淪。姑且簡要地闡述修行的法則，略微描述先賢的榜樣，完全依據聖人的教誨，哪裡敢說是出於自己的想法呢？希望我的直率的言論不會引起反感，或許能對修行之路有所幫助。如果不明確地說出前進的方向，誰又能辨別精粗呢？

南海寄歸內法傳卷第一大正藏第 54 冊 No. 2125 南海寄歸內法傳

南海寄歸內法傳卷第二

翻經三藏沙門義凈撰十衣食所需十一著衣法式十二尼衣喪制十三結凈地法十四五眾安居十五隨意成規十六匙筋合否十七知時而禮十八便利之事

十衣食所需

原本依賴於有形之軀，需要藉助衣食才能生存；無生的妙智，要依託于滅除煩惱的道理才能興起。如果受用不合規矩，就會招來步步的罪過；如果澄凈心念失去了準則，就會導致唸唸的迷惑。因此，想要在受用中求得解脫的人，就要順從聖人的教誨來受用；想要在澄凈心念處學習道理的人，就要符合先賢的教導來澄凈心念。必須俯視這生存的境況，把它看作是迷惑產生的牢獄，仰望寂靜的彼岸，把它看作是領悟寂滅的空虛關口，這樣才能把法船停靠在苦難的渡口，在漫長的黑夜裡舉起智慧的火炬。然而，對於所穿衣服的制度、飲食的禮儀，如果持戒和犯戒的情況非常清楚，並且律典中有明確的規定，那麼初學的人也能識別輕重。這種情況，得失的判斷在於別人，本來就無需多加討論。但是，現在有人公然違背律典的規定，卻把它當作指南，或者因為習俗而認為沒有過錯；或者說佛出生在西國（指印度），那裡的出家人依照西國的形儀，我們住在東川（指中國），離俗出家的人應該學習東川的規矩，怎麼能改變神州的雅正服飾，接受印度的特殊風俗呢？姑且為這些人，粗略地衡量一下。凡是衣服的禮儀，這都是出家的綱要，理應詳細地說明它的制度，怎麼能輕視而省略呢？

【English Translation】 English version: The great fault lies in the excessive indulgence in clothing and food. Adhering to Buddhism leads to swift liberation, while neglecting the Buddha's teachings results in prolonged suffering. Let me briefly outline the principles of practice and describe the examples of the sages, relying entirely on the teachings of the saints, and not daring to claim it as my own idea. I hope my straightforward words will not cause offense, and may be of benefit on the path of practice. If the direction of progress is not clearly stated, who can discern the subtle from the coarse?

Nanhai Ji Gui Nei Fa Zhuan (A Record of the Buddhist Practices Sent Home from the Southern Sea), Volume 1 Tripitaka No. 2125, Volume 54, Nanhai Ji Gui Nei Fa Zhuan

Nanhai Ji Gui Nei Fa Zhuan, Volume 2

Composed by the Tripitaka Master Yijing 10. Necessities of Clothing and Food 11. Rules for Wearing Robes 12. Regulations for Nuns' Robes and Mourning 13. Methods for Consecrating Pure Ground 14. The Vassa Retreat for the Five Assemblies 15. Informal Regulations 16. Whether Spoons and Toothpicks are Permissible 17. Knowing the Proper Time for Prostrations 18. Matters Concerning Excretion

Necessities of Clothing and Food

Originally, relying on the physical body, one needs clothing and food to survive; the wonderful wisdom of non-birth arises by relying on the principle of extinguishing afflictions. If the consumption is not in accordance with the rules, it will invite sins at every step; if the purified mind loses its standard, it will lead to delusion in every thought. Therefore, those who seek liberation in consumption should consume in accordance with the teachings of the saints; those who want to learn the principles in the purified mind should purify the mind in accordance with the teachings of the sages. One must look down upon this state of existence, regarding it as a prison of delusion, and look up to the tranquil shore, regarding it as an empty gateway to enlightenment, so that one can moor the Dharma boat at the shore of suffering and hold up the torch of wisdom in the long night. However, regarding the system of clothing and the etiquette of diet, if the situations of upholding and violating the precepts are very clear, and there are clear regulations in the Vinaya, then beginners can also recognize the importance. In this case, the judgment of gain and loss lies with others, so there is no need for further discussion. However, there are people who openly violate the regulations of the Vinaya but take it as a guide, or think that there is nothing wrong because of customs; or say that the Buddha was born in the Western Country (referring to India), and the monks there follow the customs of the Western Country, and we live in Dongchuan (referring to China), and those who leave the secular life should learn the rules of Dongchuan, how can we change the elegant clothes of China and accept the special customs of India? For these people, let's roughly weigh it. All the etiquette of clothing is the outline of leaving home, and it is reasonable to explain its system in detail, how can it be neglected and omitted?

且如法眾三衣，五天並皆刺葉，獨唯東夏開而不縫。親問北方諸國行四分律處，俱同刺葉，全無開者；西方若得神州法服，縫合乃披。諸部律文皆云刺合。然而充身六物，自有嚴條；十三資具，廣如律說。

言六物者：

一僧伽胝(譯為復衣也)、二嗢呾啰僧伽(譯為上衣也)、三安呾婆娑(譯為內衣也。此之三衣皆名支伐羅。北方諸國多名法衣為袈裟，乃是赤色之義，非律文典語)、四波呾啰(缽也)、五尼師但那(坐臥具也)、六缽里薩啰伐拏(濾水羅也。受戒之時要須具斯六物也)。

十三資具者：

一僧伽胝、二嗢呾啰僧伽、三安呾婆娑、四尼師但那、五裙、六副裙、七僧腳崎(掩腋衣也)、八副僧腳崎、九拭身巾、十拭面巾、十一剃髮衣、十二覆瘡疥衣、十三藥資具衣。

頌曰：

「三衣並坐具，　　裙二帔有兩，　身面巾剃髮，　　遮瘡藥直衣。」

十三種衣，出家開畜。既有定格，即須順教用之，不比自余所有長物。此之十三，咸須別牒其事、點凈守持，隨得隨持無勞總足。餘外長衣量事分別，若氈褥毯席之流，但須作其委付他心而受用也。有云「三衣十物」者，蓋是譯者之意離為二處，不依梵本，別道三衣、析開十物。然其十數不能的委，致使猜卜皆悉憑

【現代漢語翻譯】現代漢語譯本：例如，關於僧眾的三衣，印度五天（指古印度中部、東部、西部、北部和南部五個地區）都採用刺葉的方式製作，唯獨東夏（指中國）是開口而不縫合的。我曾親自詢問北方各個奉行四分律的地區，他們都一致採用刺葉的方式，完全沒有開口的。西方的僧人如果得到神州的法服，會縫合后再穿。各個部派的律文中都說要刺合。然而，對於充身的六物，有嚴格的規定；對於十三資具，律中也有詳細的說明。

所說的六物是：

一、僧伽胝（Saṃghāṭī，譯為復衣，即重疊穿著的衣服）；二、嗢呾啰僧伽（Uttarāsaṅga，譯為上衣）；三、安呾婆娑（Antarvāsa，譯為內衣。這三衣都稱為支伐羅（cīvara）。北方各國多稱法衣為袈裟（Kasaya），意思是赤色，並非律文中的專用術語）；四、波呾啰（Pātra，缽）；五、尼師但那（Niṣīdana，坐臥具）；六、缽里薩啰伐拏（Parisravaṇa，濾水羅。受戒的時候必須具備這六物）。

十三資具是：

一、僧伽胝；二、嗢呾啰僧伽；三、安呾婆娑；四、尼師但那；五、裙；六、副裙；七、僧腳崎（Saṃkakṣikā，掩腋衣）；八、副僧腳崎；九、拭身巾；十、拭面巾；十一、剃髮衣；十二、覆瘡疥衣；十三、藥資具衣。

頌曰：

『三衣並坐具，裙二帔有兩，身面巾剃髮，遮瘡藥直衣。』

這十三種衣物，允許出家人擁有和使用。既然有了明確的規定，就必須按照教導來使用它們，不能像對待其他所有的長物一樣。這十三種衣物，都需要單獨登記，點清並保持潔凈，隨時持有，不必全部一次性持有。其餘的長衣，可以根據情況分別處理。如果是氈褥毯席之類的物品，只需要在心中作意委付給他人，然後就可以受用了。有人說『三衣十物』，這大概是譯者沒有按照梵文原本，將原本的內容分成了兩部分，單獨列出三衣，又將剩餘的物品拆分為十物。然而，這十物的具體內容並不明確，導致人們只能猜測。

【English Translation】 English version: For example, regarding the three robes of the Sangha, the five regions of India (referring to the central, eastern, western, northern, and southern regions of ancient India) all use the method of 'stitching leaves' (刺葉, ci ye) to make them, while only Dongxia (東夏, Dōngxià, referring to China) makes them open and unsewn. I personally inquired in various northern countries that follow the Four-Part Vinaya (四分律, Sìfēn Lǜ), and they all uniformly use the 'stitching leaves' method, with none being open. If Western monks obtain Dharma robes from Shenzhou (神州, Shénzhōu, another name for China), they will sew them together before wearing them. The Vinaya texts of all schools say to stitch them together. However, there are strict rules for the six essential items, and detailed explanations in the Vinaya for the thirteen requisites.

The six items are:

Saṃghāṭī (僧伽胝, translated as 'outer robe' or 'layered robe'); 2. Uttarāsaṅga (嗢呾啰僧伽, translated as 'upper robe'); 3. Antarvāsa (安呾婆娑, translated as 'inner robe'. These three robes are all called cīvara (支伐羅). Many northern countries call Dharma robes Kasaya (袈裟), which means 'red color', and is not a specific term in the Vinaya texts); 4. Pātra (波呾啰, alms bowl); 5. Niṣīdana (尼師但那, sitting or sleeping mat); 6. Parisravaṇa (缽里薩啰伐拏, water strainer. One must have these six items when receiving ordination).

The thirteen requisites are:

Saṃghāṭī; 2. Uttarāsaṅga; 3. Antarvāsa; 4. Niṣīdana; 5. Skirt; 6. Spare skirt; 7. Saṃkakṣikā (僧腳崎, underarm covering); 8. Spare Saṃkakṣikā; 9. Body-wiping cloth; 10. Face-wiping cloth; 11. Hair-shaving cloth; 12. Cloth to cover sores and scabies; 13. Cloth for medicine and supplies.

A verse says:

'Three robes and a sitting mat, Two skirts and two shoulder cloths, Body and face cloths, hair-shaving cloth, Cloth to cover sores, and a medicine cloth.'

These thirteen kinds of clothing are allowed for monks to possess and use. Since there are clear rules, they must be used according to the teachings, and not treated like other long-term possessions. These thirteen items must be individually registered, checked, and kept clean, and carried at all times, without needing to have them all at once. Other long robes can be handled separately according to the situation. If they are felt mats, blankets, or rugs, one only needs to mentally dedicate them to others before using them. Some say 'three robes and ten items', which is probably because the translator, not following the original Sanskrit text, divided the original content into two parts, listing the three robes separately and then dividing the remaining items into ten. However, the specific content of these ten items is not clear, leading people to only guess.

虛，訓什為雜未符先旨。其藥直衣，佛制畜者，計當用絹，可二丈許或可一疋。既而病起無恒，卒求難濟；為此制畜，可豫備之。病時所須，無宜輒用。然修行利生之門，義在存乎通濟。既而根有三等，不可局為一途。四依四作十二杜多，制唯上行；畜房受施十三資具，益兼中下。遂使少欲者無盈長之過，多求者亡闕事之咎。大哉慈父！巧應根機，善誘人天，稱調御者。而云供身百一，四部未見律文。雖復經有其言，故是別時之意。且如多事俗徒傢俱尚不盈五十，豈容省緣釋子翻乃過其百數？準驗道理，通塞可知。

凡論絁絹，乃是聖開，何事強遮徒為節目，斷之以意欲省招繁。五天四部並皆著用，詎可棄易求之絹絁，覓難得之細布。妨道之極，其在斯乎。非制強制，即其類也。遂使好事持律之者，增己慢而輕余；無求省欲之賓，內起慚而外恧。斯乃遮身長道，亦復何事云云。而彼意者，將為害命處來，傷慈之極。悲愍含識，理可絕之。若爾者，著衣啖食緣多損生，螻蚓曾不寄心，蛹蠶一何見念？若其總護者，遂使存身靡托、投命何因！以理推徴，此不然也。而有不啖酥酪、不履皮鞋、不著絲綿，同斯類矣。

凡論殺者，先以故意，斷彼命根，方成業道；必匪故思，佛言無犯。三處清凈制在亡愆，設乖斯

{ "translations": [ "現代漢語譯本：\n\n『虛』字，訓釋為雜亂不符合佛陀的本意。關於醫藥和『直衣』（僧侶穿著的一種簡樸的衣服），佛陀制定了可以儲存的規定。考慮到可以用絹製作，大約需要兩丈或一匹。然而，疾病的發生沒有定數，突然需要時難以獲得；因此制定了可以儲存的規定，以便預先準備。生病時需要的物品，不應該隨意使用。然而，修行和利益眾生的途徑，其意義在於通達和濟助。既然眾生的根器有上中下三等，就不能侷限於一種方法。『四依』（指比丘修道的四種依靠）、『四作』（指比丘的四種行爲規範）和『十二杜多』（指比丘的十二種苦行），這些戒律只適用於上等根器的人；而儲存房屋、接受佈施和『十三資具』（指比丘維持生活所需的十三種物品），則兼顧了中等和下等根器的人。因此，使得少欲知足的人沒有過分增長的過失，多求的人也沒有缺少資具的過錯。偉大的慈父啊！巧妙地適應眾生的根器，善於引導人天，堪稱為『調御丈夫』（佛陀的稱號）。至於說供養身體的物品有一百多種，這在四部律典中沒有見到。即使經典中有這樣的說法，也是指特殊情況下的意思。況且像那些事務繁多的世俗之人，傢俱尚且不超過五十種，怎麼能允許清心寡慾的出家人反而超過一百種呢？按照道理來衡量，通達與否是可以知道的。\n\n凡是談論絁絹（絲織品），乃是佛陀開許的，為何要強行禁止，徒增名目，用自己的意思來判斷，想要節省反而招致繁瑣。五天竺（古印度）的四部僧團都穿著絲織品，怎麼可以捨棄容易獲得的絹絁，去尋找難以得到的細布呢？妨礙修道的，大概就在這裡吧。不是佛陀強制禁止的，就屬於這一類。於是使得喜歡持戒的人，增長自己的傲慢而輕視他人；沒有追求、想要節儉的人，內心感到慚愧而外表感到羞恥。這乃是遮蔽身體、增長煩惱，又有什麼意義呢？而他們的意思，將認為是從殺害生命的角度出發，極其傷慈。悲憫有情眾生，理應斷絕。如果這樣的話，那麼，穿著衣服、吃東西也因為多種原因而損害生命，對於螻蟻尚且不放在心上，對於蠶蛹為何如此掛念？如果說要全部保護的話，那麼，就會使得生存沒有依靠、投身無門！用道理來推斷，這是不對的。而不吃酥酪、不穿皮鞋、不穿絲綿，都與此類相似。\n\n凡是談論殺生，首先要有故意，斷絕他的命根，才能構成殺生的業道；如果不是故意的，佛陀說沒有犯戒。『三處清凈』（指不見殺、不聞殺、不疑殺）的規定在於沒有過錯，如果違背了這些，", "English version:\n\nThe word 『emptiness』 (虛), when interpreted as miscellaneous, does not align with the Buddha's original intent. Regarding medicine and 『zhí yī』 (直衣, a simple robe worn by monks), the Buddha established the rule that they could be stored. Considering that silk can be used to make them, about two zhang (丈, a unit of length) or one pi (疋, a bolt of cloth) might be needed. However, the occurrence of illness is unpredictable, and it is difficult to obtain what is needed suddenly; therefore, the rule was established that they could be stored in advance. Items needed when sick should not be used casually. However, the path of practice and benefiting beings lies in understanding and assisting. Since beings have superior, intermediate, and inferior faculties, one cannot be limited to one method. The 『Four Reliances』 (四依, the four supports for a bhikkhu's practice), 『Four Actions』 (四作, the four behavioral norms for a bhikkhu), and 『Twelve Dhuta Practices』 (十二杜多, the twelve ascetic practices) are only applicable to those with superior faculties; while storing dwellings, receiving offerings, and the 『Thirteen Requisites』 (十三資具, the thirteen items needed for a bhikkhu's livelihood) also accommodate those with intermediate and inferior faculties. Therefore, those with few desires do not have the fault of excessive increase, and those who seek much do not have the fault of lacking requisites. Great is the compassionate father! Skillfully adapting to the faculties of beings, adept at guiding humans and devas, worthy of being called 『Tamer of Beings』 (調御丈夫, an epithet of the Buddha). As for saying that there are over a hundred items for supporting the body, this is not seen in the Vinaya of the Four Divisions (四部律). Even if the sutras mention it, it refers to special circumstances. Moreover, even worldly people with many affairs do not have more than fifty items of furniture, how can one allow pure monks to have over a hundred? Judging by reason, whether it is appropriate or not can be known.\n\nWhenever silk fabrics (絁絹) are discussed, it is something the Buddha permitted. Why forcibly prohibit it, creating unnecessary rules, judging with one's own intentions, wanting to save but instead causing complexity. The four sanghas of the five regions of India (五天竺) all wear silk fabrics, how can one abandon the easily obtainable silk and seek the hard-to-find fine cloth? The extreme hindrance to the path is probably here. What is not forcibly prohibited by the Buddha belongs to this category. Thus, those who like to uphold the precepts increase their arrogance and look down on others; those who have no pursuit and want to be frugal feel ashamed inwardly and embarrassed outwardly. This is obscuring the body and increasing afflictions, what is the point? And their intention is to consider it from the perspective of harming life, extremely lacking in compassion. Being compassionate to sentient beings, it should be cut off. If so, then wearing clothes and eating food also harm life for many reasons, one does not care about ants, why be so concerned about silkworms? If one wants to protect everything, then one will have no means of survival and no way to sustain life! Reasoning logically, this is not right. And not eating ghee and cheese, not wearing leather shoes, not wearing silk, are similar to this.\n\nWhenever killing is discussed, first there must be intention, severing the life-root of the other, then it constitutes the karma of killing; if it is not intentional, the Buddha said there is no offense. The rule of 『Threefold Purity』 (三處清凈, not seeing, hearing, or suspecting the killing) lies in having no fault, if one violates these," "translations": [ "現代漢語譯本：\n\n『虛』字，訓釋為雜亂不符合佛陀的本意。關於醫藥和『直衣』（僧侶穿著的一種簡樸的衣服），佛陀制定了可以儲存的規定。考慮到可以用絹製作，大約需要兩丈或一匹。然而，疾病的發生沒有定數，突然需要時難以獲得；因此制定了可以儲存的規定，以便預先準備。生病時需要的物品，不應該隨意使用。然而，修行和利益眾生的途徑，其意義在於通達和濟助。既然眾生的根器有上中下三等，就不能侷限於一種方法。『四依』（指比丘修道的四種依靠）、『四作』（指比丘的四種行爲規範）和『十二杜多』（指比丘的十二種苦行），這些戒律只適用於上等根器的人；而儲存房屋、接受佈施和『十三資具』（指比丘維持生活所需的十三種物品），則兼顧了中等和下等根器的人。因此，使得少欲知足的人沒有過分增長的過失，多求的人也沒有缺少資具的過錯。偉大的慈父啊！巧妙地適應眾生的根器，善於引導人天，堪稱為『調御丈夫』（佛陀的稱號）。至於說供養身體的物品有一百多種，這在四部律典中沒有見到。即使經典中有這樣的說法，也是指特殊情況下的意思。況且像那些事務繁多的世俗之人，傢俱尚且不超過五十種，怎麼能允許清心寡慾的出家人反而超過一百種呢？按照道理來衡量，通達與否是可以知道的。\n\n凡是談論絁絹（絲織品），乃是佛陀開許的，為何要強行禁止，徒增名目，用自己的意思來判斷，想要節省反而招致繁瑣。五天竺（古印度）的四部僧團都穿著絲織品，怎麼可以捨棄容易獲得的絹絁，去尋找難以得到的細布呢？妨礙修道的，大概就在這裡吧。不是佛陀強制禁止的，就屬於這一類。於是使得喜歡持戒的人，增長自己的傲慢而輕視他人；沒有追求、想要節儉的人，內心感到慚愧而外表感到羞恥。這乃是遮蔽身體、增長煩惱，又有什麼意義呢？而他們的意思，將認為是從殺害生命的角度出發，極其傷慈。悲憫有情眾生，理應斷絕。如果這樣的話，那麼，穿著衣服、吃東西也因為多種原因而損害生命，對於螻蟻尚且不放在心上，對於蠶蛹為何如此掛念？如果說要全部保護的話，那麼，就會使得生存沒有依靠、投身無門！用道理來推斷，這是不對的。而不吃酥酪、不穿皮鞋、不穿絲綿，都與此類相似。\n\n凡是談論殺生，首先要有故意，斷絕他的命根，才能構成殺生的業道；如果不是故意的，佛陀說沒有犯戒。『三處清凈』（指不見殺、不聞殺、不疑殺）的規定在於沒有過錯，如果違背了這些，", "English version:\n\nThe word 『emptiness』 (虛), when interpreted as miscellaneous, does not align with the Buddha's original intent. Regarding medicine and 『zhí yī』 (直衣, a simple robe worn by monks), the Buddha established the rule that they could be stored. Considering that silk can be used to make them, about two zhang (丈, a unit of length) or one pi (疋, a bolt of cloth) might be needed. However, the occurrence of illness is unpredictable, and it is difficult to obtain what is needed suddenly; therefore, the rule was established that they could be stored in advance. Items needed when sick should not be used casually. However, the path of practice and benefiting beings lies in understanding and assisting. Since beings have superior, intermediate, and inferior faculties, one cannot be limited to one method. The 『Four Reliances』 (四依, the four supports for a bhikkhu's practice), 『Four Actions』 (四作, the four behavioral norms for a bhikkhu), and 『Twelve Dhuta Practices』 (十二杜多, the twelve ascetic practices) are only applicable to those with superior faculties; while storing dwellings, receiving offerings, and the 『Thirteen Requisites』 (十三資具, the thirteen items needed for a bhikkhu's livelihood) also accommodate those with intermediate and inferior faculties. Therefore, those with few desires do not have the fault of excessive increase, and those who seek much do not have the fault of lacking requisites. Great is the compassionate father! Skillfully adapting to the faculties of beings, adept at guiding humans and devas, worthy of being called 『Tamer of Beings』 (調御丈夫, an epithet of the Buddha). As for saying that there are over a hundred items for supporting the body, this is not seen in the Vinaya of the Four Divisions (四部律). Even if the sutras mention it, it refers to special circumstances. Moreover, even worldly people with many affairs do not have more than fifty items of furniture, how can one allow pure monks to have over a hundred? Judging by reason, whether it is appropriate or not can be known.\n\nWhenever silk fabrics (絁絹) are discussed, it is something the Buddha permitted. Why forcibly prohibit it, creating unnecessary rules, judging with one's own intentions, wanting to save but instead causing complexity. The four sanghas of the five regions of India (五天竺) all wear silk fabrics, how can one abandon the easily obtainable silk and seek the hard-to-find fine cloth? The extreme hindrance to the path is probably here. What is not forcibly prohibited by the Buddha belongs to this category. Thus, those who like to uphold the precepts increase their arrogance and look down on others; those who have no pursuit and want to be frugal feel ashamed inwardly and embarrassed outwardly. This is obscuring the body and increasing afflictions, what is the point? And their intention is to consider it from the perspective of harming life, extremely lacking in compassion. Being compassionate to sentient beings, it should be cut off. If so, then wearing clothes and eating food also harm life for many reasons, one does not care about ants, why be so concerned about silkworms? If one wants to protect everything, then one will have no means of survival and no way to sustain life! Reasoning logically, this is not right. And not eating ghee and cheese, not wearing leather shoes, not wearing silk, are similar to this.\n\nWhenever killing is discussed, first there must be intention, severing the life-root of the other, then it constitutes the karma of killing; if it is not intentional, the Buddha said there is no offense. The rule of 『Threefold Purity』 (三處清凈, not seeing, hearing, or suspecting the killing) lies in having no fault, if one violates these," "translations": [ "現代漢語譯本：\n\n『虛』字，訓釋為雜亂不符合佛陀的本意。關於醫藥和『直衣』（僧侶穿著的一種簡樸的衣服），佛陀制定了可以儲存的規定。考慮到可以用絹製作，大約需要兩丈或一匹。然而，疾病的發生沒有定數，突然需要時難以獲得；因此制定了可以儲存的規定，以便預先準備。生病時需要的物品，不應該隨意使用。然而，修行和利益眾生的途徑，其意義在於通達和濟助。既然眾生的根器有上中下三等，就不能侷限於一種方法。『四依』（指比丘修道的四種依靠）、『四作』（指比丘的四種行爲規範）和『十二杜多』（指比丘的十二種苦行），這些戒律只適用於上等根器的人；而儲存房屋、接受佈施和『十三資具』（指比丘維持生活所需的十三種物品），則兼顧了中等和下等根器的人。因此，使得少欲知足的人沒有過分增長的過失，多求的人也沒有缺少資具的過錯。偉大的慈父啊！巧妙地適應眾生的根器，善於引導人天，堪稱為『調御丈夫』（佛陀的稱號）。至於說供養身體的物品有一百多種，這在四部律典中沒有見到。即使經典中有這樣的說法，也是指特殊情況下的意思。況且像那些事務繁多的世俗之人，傢俱尚且不超過五十種，怎麼能允許清心寡慾的出家人反而超過一百種呢？按照道理來衡量，通達與否是可以知道的。\n\n凡是談論絁絹（絲織品），乃是佛陀開許的，為何要強行禁止，徒增名目，用自己的意思來判斷，想要節省反而招致繁瑣。五天竺（古印度）的四部僧團都穿著絲織品，怎麼可以捨棄容易獲得的絹絁，去尋找難以得到的細布呢？妨礙修道的，大概就在這裡吧。不是佛陀強制禁止的，就屬於這一類。於是使得喜歡持戒的人，增長自己的傲慢而輕視他人；沒有追求、想要節儉的人，內心感到慚愧而外表感到羞恥。這乃是遮蔽身體、增長煩惱，又有什麼意義呢？而他們的意思，將認為是從殺害生命的角度出發，極其傷慈。悲憫有情眾生，理應斷絕。如果這樣的話，那麼，穿著衣服、吃東西也因為多種原因而損害生命，對於螻蟻尚且不放在心上，對於蠶蛹為何如此掛念？如果說要全部保護的話，那麼，就會使得生存沒有依靠、投身無門！用道理來推斷，這是不對的。而不吃酥酪、不穿皮鞋、不穿絲綿，都與此類相似。\n\n凡是談論殺生，首先要有故意，斷絕他的命根，才能構成殺生的業道；如果不是故意的，佛陀說沒有犯戒。『三處清凈』（指不見殺、不聞殺、不疑殺）的規定在於沒有過錯，如果違背了這些，", "English version:\n\nThe word 『emptiness』 (虛), when interpreted as miscellaneous, does not align with the Buddha's original intent. Regarding medicine and 『zhí yī』 (直衣, a simple robe worn by monks), the Buddha established the rule that they could be stored. Considering that silk can be used to make them, about two zhang (丈, a unit of length) or one pi (疋, a bolt of cloth) might be needed. However, the occurrence of illness is unpredictable, and it is difficult to obtain what is needed suddenly; therefore, the rule was established that they could be stored in advance. Items needed when sick should not be used casually. However, the path of practice and benefiting beings lies in understanding and assisting. Since beings have superior, intermediate, and inferior faculties, one cannot be limited to one method. The 『Four Reliances』 (四依, the four supports for a bhikkhu's practice), 『Four Actions』 (四作, the four behavioral norms for a bhikkhu), and 『Twelve Dhuta Practices』 (十二杜多, the twelve ascetic practices) are only applicable to those with superior faculties; while storing dwellings, receiving offerings, and the 『Thirteen Requisites』 (十三資具, the thirteen items needed for a bhikkhu's livelihood) also accommodate those with intermediate and inferior faculties. Therefore, those with few desires do not have the fault of excessive increase, and those who seek much do not have the fault of lacking requisites. Great is the compassionate father! Skillfully adapting to the faculties of beings, adept at guiding humans and devas, worthy of being called 『Tamer of Beings』 (調御丈夫, an epithet of the Buddha). As for saying that there are over a hundred items for supporting the body, this is not seen in the Vinaya of the Four Divisions (四部律). Even if the sutras mention it, it refers to special circumstances. Moreover, even worldly people with many affairs do not have more than fifty items of furniture, how can one allow pure monks to have over a hundred? Judging by reason, whether it is appropriate or not can be known.\n\nWhenever silk fabrics (絁絹) are discussed, it is something the Buddha permitted. Why forcibly prohibit it, creating unnecessary rules, judging with one's own intentions, wanting to save but instead causing complexity. The four sanghas of the five regions of India (五天竺) all wear silk fabrics, how can one abandon the easily obtainable silk and seek the hard-to-find fine cloth? The extreme hindrance to the path is probably here. What is not forcibly prohibited by the Buddha belongs to this category. Thus, those who like to uphold the precepts increase their arrogance and look down on others; those who have no pursuit and want to be frugal feel ashamed inwardly and embarrassed outwardly. This is obscuring the body and increasing afflictions, what is the point? And their intention is to consider it from the perspective of harming life, extremely lacking in compassion. Being compassionate to sentient beings, it should be cut off. If so, then wearing clothes and eating food also harm life for many reasons, one does not care about ants, why be so concerned about silkworms? If one wants to protect everything, then one will have no means of survival and no way to sustain life! Reasoning logically, this is not right. And not eating ghee and cheese, not wearing leather shoes, not wearing silk, are similar to this.\n\nWhenever killing is discussed, first there must be intention, severing the life-root of the other, then it constitutes the karma of killing; if it is not intentional, the Buddha said there is no offense. The rule of 『Threefold Purity』 (三處清凈, not seeing, hearing, or suspecting the killing) lies in having no fault, if one violates these," "translations": [ "現代漢語譯本：\n\n『虛』字，訓釋為雜亂不符合佛陀的本意。關於醫藥和『直衣』（僧侶穿著的一種簡樸的衣服），佛陀制定了可以儲存的規定。考慮到可以用絹製作，大約需要兩丈或一匹。然而，疾病的發生沒有定數，突然需要時難以獲得；因此制定了可以儲存的規定，以便預先準備。生病時需要的物品，不應該隨意使用。然而，修行和利益眾生的途徑，其意義在於通達和濟助。既然眾生的根器有上中下三等，就不能侷限於一種方法。『四依』（指比丘修道的四種依靠）、『四作』（指比丘的四種行爲規範）和『十二杜多』（指比丘的十二種苦行），這些戒律只適用於上等根器的人；而儲存房屋、接受佈施和『十三資具』（指比丘維持生活所需的十三種物品），則兼顧了中等和下等根器的人。因此，使得少欲知足的人沒有過分增長的過失，多求的人也沒有缺少資具的過錯。偉大的慈父啊！巧妙地適應眾生的根器，善於引導人天，堪稱為『調御丈夫』（佛陀的稱號）。至於說供養身體的物品有一百多種，這在四部律典中沒有見到。即使經典中有這樣的說法，也是指特殊情況下的意思。況且像那些事務繁多的世俗之人，傢俱尚且不超過五十種，怎麼能允許清心寡慾的出家人反而超過一百種呢？按照道理來衡量，通達與否是可以知道的。\n\n凡是談論絁絹（絲織品），乃是佛陀開許的，為何要強行禁止，徒增名目，用自己的意思來判斷，想要節省反而招致繁瑣。五天竺（古印度）的四部僧團都穿著絲織品，怎麼可以捨棄容易獲得的絹絁，去尋找難以得到的細布呢？妨礙修道的，大概就在這裡吧。不是佛陀強制禁止的，就屬於這一類。於是使得喜歡持戒的人，增長自己的傲慢而輕視他人；沒有追求、想要節儉的人，內心感到慚愧而外表感到羞恥。這乃是遮蔽身體、增長煩惱，又有什麼意義呢？而他們的意思，將認為是從殺害生命的角度出發，極其傷慈。悲憫有情眾生，理應斷絕。如果這樣的話，那麼，穿著衣服、吃東西也因為多種原因而損害生命，對於螻蟻尚且不放在心上，對於蠶蛹為何如此掛念？如果說要全部保護的話，那麼，就會使得生存沒有依靠、投身無門！用道理來推斷，這是不對的。而不吃酥酪、不穿皮鞋、不穿絲綿，都與此類相似。\n\n凡是談論殺生，首先要有故意，斷絕他的命根，才能構成殺生的業道；如果不是故意的，佛陀說沒有犯戒。『三處清凈』（指不見殺、不聞殺、不疑殺）的規定在於沒有過錯，如果違背了這些，", "English version:\n\nThe word 『emptiness』 (虛), when interpreted as miscellaneous, does not align with the Buddha's original intent. Regarding medicine and 『zhí yī』 (直衣, a simple robe worn by monks), the Buddha established the rule that they could be stored. Considering that silk can be used to make them, about two zhang (丈, a unit of length) or one pi (疋, a bolt of cloth) might be needed. However, the occurrence of illness is unpredictable, and it is difficult to obtain what is needed suddenly; therefore, the rule was established that they could be stored in advance. Items needed when sick should not be used casually. However, the path of practice and benefiting beings lies in understanding and assisting. Since beings have superior, intermediate, and inferior faculties, one cannot be limited to one method. The 『Four Reliances』 (四依, the four supports for a bhikkhu's practice), 『Four Actions』 (四作, the four behavioral norms for a bhikkhu), and 『Twelve Dhuta Practices』 (十二杜多, the twelve ascetic practices) are only applicable to those with superior faculties; while storing dwellings, receiving offerings, and the 『Thirteen Requisites』 (十三資具, the thirteen items needed for a bhikkhu's livelihood) also accommodate those with intermediate and inferior faculties. Therefore, those with few desires do not have the fault of excessive increase, and those who seek much do not have the fault of lacking requisites. Great is the compassionate father! Skillfully adapting to the faculties of beings, adept at guiding humans and devas, worthy of being called 『Tamer of Beings』 (調御丈夫, an epithet of the Buddha). As for saying that there are over a hundred items for supporting the body, this is not seen in the Vinaya of the Four Divisions (四部律). Even if the sutras mention it, it refers to special circumstances. Moreover, even worldly people with many affairs do not have more than fifty items of furniture, how can one allow pure monks to have over a hundred? Judging by reason, whether it is appropriate or not can be known.\n\nWhenever silk fabrics (絁絹) are discussed, it is something the Buddha permitted. Why forcibly prohibit it, creating unnecessary rules, judging with one's own intentions, wanting to save but instead causing complexity. The four sanghas of the five regions of India (五天竺) all wear silk fabrics, how can one abandon the easily obtainable silk and seek the hard-to-find fine cloth? The extreme hindrance to the path is probably here. What is not forcibly prohibited by the Buddha belongs to this category. Thus, those who like to uphold the precepts increase their arrogance and look down on others; those who have no pursuit and want to be frugal feel ashamed inwardly and embarrassed outwardly. This is obscuring the body and increasing afflictions, what is the point? And their intention is to consider it from the perspective of harming life, extremely lacking in compassion. Being compassionate to sentient beings, it should be cut off. If so, then wearing clothes and eating food also harm life for many reasons, one does not care about ants, why be so concerned about silkworms? If one wants to protect everything, then one will have no means of survival and no way to sustain life! Reasoning logically, this is not right. And not eating ghee and cheese, not wearing leather shoes, not wearing silk, are similar to this.\n\nWhenever killing is discussed, first there must be intention, severing the life-root of the other, then it constitutes the karma of killing; if it is not intentional, the Buddha said there is no offense. The rule of 『Threefold Purity』 (三處清凈, not seeing, hearing, or suspecting the killing) lies in having no fault, if one violates these," "translations": [ "現代漢語譯本：\n\n『虛』字，訓釋為雜亂不符合佛陀的本意。關於醫藥和『直衣』（僧侶穿著的一種簡樸的衣服），佛陀制定了可以儲存的規定。考慮到可以用絹製作，大約需要兩丈或一匹。然而，疾病的發生沒有定數，突然需要時難以獲得；因此制定了可以儲存的規定，以便預先準備。生病時需要的物品，不應該隨意使用。然而，修行和利益眾生的途徑，其意義在於通達和濟助。既然眾生的根器有上中下三等，就不能侷限於一種方法。『四依』（指比丘修道的四種依靠）、『四作』（指比丘的四種行爲規範）和『十二杜多』（指比丘的十二種苦行），這些戒律只適用於上等根器的人；而儲存房屋、接受佈施和『十三資具』（指比丘維持生活所需的十三種物品），則兼顧了中等和下等根器的人。因此，使得少欲知足的人沒有過分增長的過失，多求的人也沒有缺少資具的過錯。偉大的慈父啊！巧妙地適應眾生的根器，善於引導人天，堪稱為『調御丈夫』（佛陀的稱號）。至於說供養身體的物品有一百多種，這在四部律典中沒有見到。即使經典中有這樣的說法，也是指特殊情況下的意思。況且像那些事務繁多的世俗之人，傢俱尚且不超過五十種，怎麼能允許清心寡慾的出家人反而超過一百種呢？按照道理來衡量，通達與否是可以知道的。\n\n凡是談論絁絹（絲織品），乃是佛陀開許的，為何要強行禁止，徒增名目，用自己的意思來判斷，想要節省反而招致繁瑣。五天竺（古印度）的四部僧團都穿著絲織品，怎麼可以捨棄容易獲得的絹絁，去尋找難以得到的細布呢？妨礙修道的，大概就在這裡吧。不是佛陀強制禁止的，就屬於這一類。於是使得喜歡持戒的人，增長自己的傲慢而輕視他人；沒有追求、想要節儉的人，內心感到慚愧而外表感到羞恥。這乃是遮蔽身體、增長煩惱，又有什麼意義呢？而他們的意思，將認為是從殺害生命的角度出發，極其傷慈。悲憫有情眾生，理應斷絕。如果這樣的話，那麼，穿著衣服、吃東西也因為多種原因而損害生命，對於螻蟻尚且不放在心上，對於蠶蛹為何如此掛念？如果說要全部保護的話，那麼，就會使得生存沒有依靠、投身無門！用道理來推斷，這是不對的。而不吃酥酪、不穿皮鞋、不穿絲綿，都與此類相似。\n\n凡是談論殺生，首先要有故意，斷絕他的命根，才能構成殺生的業道；如果不是故意的，佛陀說沒有犯戒。『三處清凈』（指不見殺、不聞殺、不疑殺）的規定在於沒有過錯，如果違背了這些，", "English version:\n\nThe word 『emptiness』 (虛), when interpreted as miscellaneous, does not align with the Buddha's original intent. Regarding medicine and 『zhí yī』 (直衣, a simple robe worn by monks), the Buddha established the rule that they could be stored. Considering that silk can be used to make them, about two zhang (丈, a unit of length) or one pi (疋, a bolt of cloth) might be needed. However, the occurrence of illness is unpredictable, and it is difficult to obtain what is needed suddenly; therefore, the rule was established that they could be stored in advance. Items needed when sick should not be used casually. However, the path of practice and benefiting beings lies in understanding and assisting. Since beings have superior, intermediate, and inferior faculties, one cannot be limited to one method. The 『Four Reliances』 (四依, the four supports for a bhikkhu's practice), 『Four Actions』 (四作, the four behavioral norms for a bhikkhu), and 『Twelve Dhuta Practices』 (十二杜多, the twelve ascetic practices) are only applicable to those with superior faculties; while storing dwellings, receiving offerings, and the 『Thirteen Requisites』 (十三資具, the thirteen items needed for a bhikkhu's livelihood) also accommodate those with intermediate and inferior faculties. Therefore, those with few desires do not have the fault of excessive increase, and those who seek much do not have the fault of lacking requisites. Great is the compassionate father! Skillfully adapting to the faculties of beings, adept at guiding humans and devas, worthy of being called 『Tamer of Beings』 (調御丈夫, an epithet of the Buddha). As for saying that there are over a hundred items for supporting the body, this is not seen in the Vinaya of the Four Divisions (四部律). Even if the sutras mention it, it refers to special circumstances. Moreover, even worldly people with many affairs do not have more than fifty items of furniture, how can one allow pure monks to have over a hundred? Judging by reason, whether it is appropriate or not can be known.\n\nWhenever silk fabrics (絁絹) are discussed, it is something the Buddha permitted. Why forcibly prohibit it, creating unnecessary rules, judging with one's own intentions, wanting to save but instead causing complexity. The four sanghas of the five regions of India (五天竺) all wear silk fabrics, how can one abandon the easily obtainable silk and seek the hard-to-find fine cloth? The extreme hindrance to the path is probably here. What is not forcibly prohibited by the Buddha belongs to this category. Thus, those who like to uphold the precepts increase their arrogance and look down on others; those who have no pursuit and want to be frugal feel ashamed inwardly and embarrassed outwardly. This is obscuring the body and increasing afflictions, what is the point? And their intention is to consider it from the perspective of harming life, extremely lacking in compassion. Being compassionate to sentient beings, it should be cut off. If so, then wearing clothes and eating food also harm life for many reasons, one does not care about ants, why be so concerned about silkworms? If one wants to protect everything, then one will have no means of survival and no way to sustain life! Reasoning logically, this is not right. And not eating ghee and cheese, not wearing leather shoes, not wearing silk, are similar to this.\n\nWhenever killing is discussed, first there must be intention, severing the life-root of the other, then it constitutes the karma of killing; if it is not intentional, the Buddha said there is no offense. The rule of 『Threefold Purity』 (三處清凈, not seeing, hearing, or suspecting the killing) lies in having no fault, if one violates these," "translations": [ "現代漢語譯本：\n\n『虛』字，訓釋為雜亂不符合佛陀的本意。關於醫藥和『直衣』（僧侶穿著的一種簡樸的衣服），佛陀制定了可以儲存的規定。考慮到可以用絹製作，大約需要兩丈或一匹。然而，疾病的發生沒有定數，突然需要時難以獲得；因此制定了可以儲存的規定，以便預先準備。生病時需要的物品，不應該隨意使用。然而，修行和利益眾生的途徑，其意義在於通達和濟助。既然眾生的根器有上中下三等，就不能侷限於一種方法。『四依』（指比丘修道的四種依靠）、『四作』（指比丘的四種行爲規範）和『十二杜多』（指比丘的十二種苦行），這些戒律只適用於上等根器的人；而儲存房屋、接受佈施和『十三資具』（指比丘維持生活所需的十三種物品），則兼顧了中等和下等根器的人。因此，使得少欲知足的人沒有過分增長的過失，多求的人也沒有缺少資具的過錯。偉大的慈父啊！巧妙地適應眾生的根器，善於引導人天，堪稱為『調御丈夫』（佛陀的稱號）。至於說供養身體的物品有一百多種，這在四部律典中沒有見到。即使經典中有這樣的說法，也是指特殊情況下的意思。況且像那些事務繁多的世俗之人，傢俱尚且不超過五十種，怎麼能允許清心寡慾的出家人反而超過一百種呢？按照道理來衡量，通達與否是可以知道的。\n\n凡是談論絁絹（絲織品），乃是佛陀開許的，為何要強行禁止，徒增名目，用自己的意思來判斷，想要節省反而招致繁瑣。五天竺（古印度）的四部僧團都穿著絲織品，怎麼可以捨棄容易獲得的絹絁，去尋找難以得到的細布呢？妨礙修道的，大概就在這裡吧。不是佛陀強制禁止的，就屬於這一類。於是使得喜歡持戒的人，增長自己的傲慢而輕視他人；沒有追求、想要節儉的人，內心感到慚愧而外表感到羞恥。

旨但招輕過，無殺心故因乃極成。猶若受余喻便彰著。因喻既其明白無過，依宗自顯。三支道理且已皎然，況復金口自言！何勞更為穿鑿，遂使五日之疑出於作者之筆，三豕之謬傳乎信受之言。若其自乞生繭、目驗損蟲，斯則俗士尚不應行，何況情希出離。引斯為證，深成未可。若有施主凈意持來，即須唱導隨喜以受之，用資身而育德，實無過也。

五天法服，任刺任縫。衣縷不問縱橫，為日無過三五。計絹一疋作得七條五條，內葉三指、外緣一寸，外緣有刺三道，內葉悉皆縫合。充事表儀，亦何假精妙？若著納衣者，意存省事，或拾遺于糞聚、或取棄于尸林，隨得隨縫，用祛寒暑耳。而有說云「律中臥具，即是三衣。」見制野蠶便生異意，剩謂法衣非絹，遂即覓布慇勤。寧委本文元來是褥，高世耶乃是蠶名，作絹還受斯號，體是貴物，制不聽用。作褥之法有其兩種：或縫之作袋貯毛在中，或可用絲織成，即是氍毹之類。其褥樣闊二肘長四肘，厚薄隨時。自乞乃遮，他施無罪。全不許用者，大事嚴科。此諸敷具，非三衣也。又復律云正命，謂是口腹為先。耕墾須得其宜、種植無違教網，應法食用不生其罪，始曰立身能長其福。依如律教，僧家作田須共凈人為其分數，或可共餘人戶，咸並六分抽一。僧但給牛與地

，諸事皆悉不知。或可分數量時斟酌，西方諸寺多並如是。或有貪婪不為分數，自使奴婢躬撿營農，護戒苾芻不啖其食。意者以其僧自經理邪命養身、驅使傭人非瞋不可、壞種墾地蟲蟻多傷；日食不過一升，誰復能當百罪？是以耿介之士疾其事繁，攜瓶挾缽棄之長鶩，獨坐靜林之野、歡與鳥鹿為儔，絕名利之諠囂、修涅槃之寂滅。若為眾家經求取利，是律所聽，墾土害命教門不許。損蟲妨業，寧復過此！有罪邪生之十頃，著作則不見為疏條；無過正行之三衣，還復幾勞于文墨？嗚呼！可為信者說，難與疑者言，由恐傳法之家尚懷固執耳。初至耽摩立底國，寺院之外有一方地，忽見家人取菜，分為三分：與僧一分：自取兩歸。未解其故：問大乘燈法師曰：「斯何意焉？」答曰：「此寺僧徒並多戒行，自為種植大聖所遮。是以租地與他、分苗而食，方為正命省緣自活，無其耕墾溉灌殺生之罪矣。」又見知事苾芻，晨旦井邊觀水，無蟲得用；一日有命，即須羅濾。又見但是外人取與，下至一莖之菜，並須問眾方用。又見寺內不立綱維，但有事來合衆量許。若緣獨意處斷隨情、損益僧徒不遵眾望者，此名俱羅缽底，眾共驅之。又見尼入僧寺，白乃方前。僧向尼坊，問而後進。若出寺外，兩人方去。必有緣事須至俗舍者，白眾許

【現代漢語翻譯】現代漢語譯本：對很多事情都一無所知。或許可以按照數量和時間來斟酌分配，西方各寺廟大多如此。也有貪婪的人不按比例分配，自己讓奴婢親自耕種，持戒的比丘不吃他們種的糧食。我認為這是因為僧人自己經營邪命來養活自己，驅使傭人不用嗔怒是不行的，開墾土地會傷害很多蟲蟻；每天的食物不過一升，誰又能承擔得了這麼多的罪過？因此，剛正不阿的人厭惡這種繁瑣的事情，帶著瓶子和缽，拋棄寺廟，長途跋涉，獨自坐在寂靜的森林裡，與鳥獸為伴，斷絕名利的喧囂，修習涅槃的寂靜。如果爲了大眾的利益而經營求利，這是戒律所允許的，但開墾土地傷害生命，佛教教義是不允許的。損害蟲類，妨礙農事，還有比這更嚴重的嗎！犯有罪惡的邪命之十種行為，寫成著作也看不出是疏漏的條文；沒有過錯的正當行爲的三衣，又需要多少筆墨來描述呢？唉！這些道理可以對相信的人說，難以對懷疑的人說，只怕傳法的人還懷有固執的看法啊。當初到達耽摩立底國（Tāmralipti，古代印度港口）時，寺院外面有一塊地，忽然看見一家人取菜，分成三份：給僧人一份，自己拿走兩份。不明白其中的緣故，問大乘燈法師（Mahāyāna-dīpa）說：『這是什麼意思呢？』回答說：『這個寺廟的僧人大多持戒修行，自己種植是被大聖（佛陀）所禁止的。所以把土地租給別人，分取苗木來食用，才是正當的謀生方式，可以節省因緣而自活，沒有耕墾灌溉殺生的罪過。』又看見負責事務的比丘，早晨在井邊觀察水，沒有蟲子才使用；有一天有命令，就必須用羅網過濾。又看見凡是外人拿來的東西，哪怕是一根菜，都必須詢問大眾才能使用。又看見寺內不設立綱維（管理僧眾的規章制度），但凡有事情發生，就集合大眾商量決定。如果憑藉個人意志處理事情，隨心所欲，損害僧眾的利益，不遵守大眾的意願，這種人叫做俱羅缽底（Kulapati，寺主），大眾會一起驅逐他。又看見尼姑進入僧寺，必須先稟告才能進去。僧人去尼姑的住所，必須先詢問才能進入。如果出寺廟外面，必須兩人同行。如果一定有事情需要去俗人家裡，必須稟告大眾允許。

【English Translation】 English version: They are completely ignorant of many things. Perhaps they could deliberate and allocate according to quantity and time; most temples in the West are like this. There are also greedy people who do not allocate proportionally, making their servants personally farm, and the precept-holding Bhikshus do not eat what they grow. I believe this is because the monks themselves manage their wrong livelihood to support themselves, and it is impossible to drive servants without anger; cultivating land harms many insects; daily food is no more than one sheng (升，a unit of volume), who can bear so many sins? Therefore, upright people dislike such cumbersome matters, carrying their bottles and bowls, abandoning the temples, traveling long distances, sitting alone in the quiet forests, enjoying the company of birds and deer, severing the noise of fame and profit, and cultivating the silence of Nirvana. If one manages and seeks profit for the benefit of the community, it is permitted by the Vinaya (戒律，monastic rules), but cultivating land and harming life is not allowed by the Buddhist teachings. Harming insects and hindering agriculture, what could be worse than this! The ten kinds of sinful wrong livelihood, even if written in treatises, would not be seen as omissions; the three robes of faultless proper conduct, how much effort would it take to describe them in writing? Alas! These principles can be told to those who believe, but are difficult to tell to those who doubt, for fear that those who transmit the Dharma still harbor stubborn views. When I first arrived in Tāmralipti (耽摩立底國，an ancient Indian port), outside the temple there was a piece of land, and I suddenly saw a family taking vegetables, dividing them into three portions: one portion for the monks, and they took two portions for themselves. Not understanding the reason, I asked the Mahāyāna-dīpa (大乘燈法師) Dharma Master, 'What does this mean?' He replied, 'The monks in this temple mostly uphold the precepts and practice, and self-cultivation is forbidden by the Great Sage (大聖，Buddha). Therefore, renting the land to others and taking seedlings to eat is the proper way to make a living, saving causes and conditions and living independently, without the sin of cultivating, irrigating, and killing living beings.' I also saw a Bhikshu (苾芻，monk) in charge of affairs, observing the water at the well in the morning, and only using it if there were no insects; if there was an order one day, it must be filtered with a net. I also saw that anything brought by outsiders, even a single vegetable, must be asked of the community before it can be used. I also saw that the temple did not establish Vinaya (綱維，rules for managing the Sangha), but whenever something happened, the community would gather to discuss and decide. If someone handles matters based on personal will, acts arbitrarily, harms the interests of the Sangha, and does not follow the wishes of the community, such a person is called a Kulapati (俱羅缽底，temple master), and the community will expel him together. I also saw that when a Bhikshuni (尼姑，nun) enters a Sangha (僧寺，monk's temple), she must first report before entering. When a monk goes to a Bhikshuni's residence, he must first ask before entering. If they go outside the temple, they must go together in pairs. If there is definitely a matter that requires going to a layperson's house, they must report to the community and be permitted.

已，四人共去。又見每月四齋之日，合寺大眾晡后咸集俱聽寺制，遵而奉行深生敬仰。又見有一小師，遣其童子將米二升送與家人婦女，情涉曲私。有人告眾，喚來對勘。三皆承引。雖無惡事，而自負慚心，即出寺門棄名長去，師遣餘人送彼衣物。但是眾法共遵，未勞官制。又見婦人入寺，不進房中，廊下共語，暫時便去。又見寺內有一苾芻，名曷羅戶羅蜜呾羅，於時年可三十，操行不群，名稱高遠。一日誦《寶積經》有七百頌。閑內典之三藏，洞俗言之四明，東聖方處推為上首。自從受具，女人曾不面言，母姊設來出觀而已。當時問曰：「斯非聖教，何為然乎？」答曰：「我性多染，非此不杜其源。」雖復不是聖遮，防邪亦復何爽。又見多聞大德，或可一藏精研。眾給上房，亦與凈人供使，講說尋常、放免僧事，出多乘輿，鞍畜不騎。又見客僧創來入寺，於五日內，和眾與其好食，冀令解息，后乃僧常。若是好人，和僧請住，準其夏歲，臥具是資。如無學識，則一體常僧，具多聞乃準前，安置名掛僧籍同舊住人矣。又見好心來至，具問因由。如求出家，和僧剃髮。名字不幹王籍，眾僧自有部書。后若破戒行非，鳴揵稚而驅遣。為此眾僧自相撿察，起過難為萌漸。於時嘆曰：「昔在神州自言明律，寧知到此反作迷人。

【現代漢語翻譯】現代漢語譯本於是，四個人一同離去。又見到每月四齋日，全寺僧眾下午聚集在一起聽寺院的規章制度，都遵照執行，內心深感敬佩。又見到一個小沙彌，派他的童子將兩升米送給家裡的婦女，行為涉及私情。有人向大眾舉報，把他叫來對質，三人都承認了。雖然沒有發生什麼惡事，但他自己感到慚愧，就離開了寺門，改名換姓遠走他鄉，寺里的師父派人送還了他的衣物。這些都是大眾共同遵守的法規，不需要動用官府的刑罰。又見到有婦女進入寺院，但不進入僧房，只是在走廊下與人交談，一會兒就離開了。又見到寺內有一位苾芻（比丘），名叫曷羅戶羅蜜呾羅（Rahulamitra），當時大約三十歲，品行高潔，名聲遠揚。他一天能誦讀《寶積經》七百頌。精通內典的三藏（Tripitaka），通曉世俗的四明（古代的一種占卜術），在東方被推崇為第一。自從受具足戒以來，從不與女人正面交談，即使是母親或姐姐來訪，也只是在遠處觀看而已。當時有人問他：『這並非聖教的規定，為何要這樣做呢？』他回答說：『我天性容易受到染污，不用這種方法就無法杜絕其根源。』雖然這並非佛陀制定的戒律，但爲了防止邪念，這樣做又有什麼妨礙呢？』又見到博學多聞的大德，或許對某一藏（Pitaka）精研透徹。大眾供給他們上等的房間，也提供凈人（侍者）供他們使喚，讓他們講經說法，免除他們的僧務，出行時乘坐華麗的車輿，配備鞍馬但不騎乘。又見到有客僧初次來到寺院，在五天之內，大眾會提供好的食物給他們，希望讓他們解除疲勞，之後就按照普通僧人的待遇對待他們。如果是品行良好的人，僧眾會請求他們留下，按照他們的僧臘（出家年數）供給臥具等生活必需品。如果沒有學識，就按照普通僧人的待遇對待；如果博學多聞，就按照之前的待遇安置，將他們的名字掛在僧籍上，與原先居住的人一樣。又見到有善心人士前來，詳細詢問他們的來由。如果他們請求出家，僧眾會為他們剃度。他們的名字不登記在官府的戶籍上，僧眾自己有專門的簿冊。之後如果他們破戒犯錯，就會敲響揵稚（一種打擊樂器）來驅逐他們。因此，僧眾互相監督檢查，過錯難以萌芽滋長。當時感嘆道：『以前在神州（中國）自詡精通戒律，哪裡知道到了這裡反而成了糊塗之人。』

【English Translation】 English version Then, the four of them departed together. They also observed that on the four fast days of each month, the entire monastic community would gather in the afternoon to listen to the monastery's rules and regulations, which they all followed with deep reverence. They also saw a young novice who sent two 'sheng' (a unit of volume) of rice to his family women through his attendant, which involved personal affairs. Someone reported this to the community, and he was summoned for questioning. All three confessed. Although no serious wrongdoing had occurred, he felt ashamed and left the monastery, changing his name and going far away. The monks sent someone to return his belongings. These were all regulations commonly followed by the community, and there was no need to resort to official punishment. They also saw women entering the monastery, but not entering the monks' rooms. They would simply talk in the corridors for a short while before leaving. They also saw a 'bhikshu' (monk) in the monastery named Rahulamitra, who was about thirty years old at the time. His conduct was exceptional, and his reputation was high. He could recite seven hundred verses of the 'Ratnakuta Sutra' in a day. He was well-versed in the three 'Pitakas' (Tripitaka) of the inner teachings and knowledgeable in the four 'Ming' (an ancient form of divination) of worldly affairs. He was regarded as the foremost in the eastern sacred region. Since taking full ordination, he had never spoken face-to-face with a woman. Even when his mother or sister came to visit, he would only observe them from a distance. At that time, someone asked him, 'This is not a rule of the holy teachings, so why do you do this?' He replied, 'My nature is easily tainted, and without this method, I cannot prevent its source.' Although this is not a rule established by the Buddha, what harm is there in preventing evil thoughts?' They also saw learned and virtuous monks who were perhaps thoroughly versed in one 'Pitaka'. The community provided them with superior rooms and also provided attendants to serve them, allowing them to lecture on the scriptures and relieving them of monastic duties. When they traveled, they rode in luxurious carriages, equipped with saddles and horses but not riding them. They also saw that when a guest monk first arrived at the monastery, the community would provide them with good food for five days, hoping to relieve their fatigue. After that, they would be treated as ordinary monks. If they were of good character, the community would invite them to stay, providing them with bedding and other necessities according to their seniority (years of ordination). If they had no knowledge, they would be treated as ordinary monks. If they were learned, they would be accommodated according to the previous treatment, and their names would be registered in the monastic records, just like the original residents. They also saw kind-hearted people coming to the monastery, and they would inquire about their reasons in detail. If they requested ordination, the monks would shave their heads. Their names would not be registered in the official government records; the monks had their own special registers. Later, if they broke the precepts and behaved improperly, they would be expelled by ringing the 'ghanta' (a percussion instrument). Therefore, the monks supervised and checked each other, and it was difficult for transgressions to arise and grow. At that time, he sighed and said, 'In the past, in 'Shenzhou' (China), I boasted of being proficient in the precepts, but how could I have known that coming here would turn me into a confused person?'

向若不移步西方，何能鑒斯正則！」此乃或是寺家眾制，或是別行要心，余並著在律文，末代住持極要。此皆是耽摩立底跋羅訶寺之法式也。其那爛陀寺，法乃更嚴，遂使僧徒數出三千、封邑則村餘二百，並是積代君王之所奉施。紹隆不絕，非律而論者哉。亦未見有俗官乃當衙正坐，僧徒則為行側立，欺輕呼喚不異凡流，送故迎新幾倦途路；若點撿不到，則走赴公門、求命曹司，無問寒暑。

夫出家之人，本為情希離俗，舍五畏之危道、遵八正之平衢。豈有反更驅馳重嬰羅網，欲求簡寂寧能遂意？可謂全乖解脫、不順蕭然者乎。理須二六杜多十三資具，隨緣濟命蕩除舊習，報師僧父母之鴻澤，酬天龍

帝主之深慈。斯則雅順調御之儀、善愜策修之路。因論護命之事，且復言其現行。愿諸大德勿嫌煩重耳。

然四部之殊，以著裙表異：一切有部則兩邊向外雙褶；大眾部則右裾，蹙在左邊向內插之不令其墮，西方婦女著裙與大眾部無別；上座正量制亦同斯，但以向外直翻傍插為異。腰絳之制亦復不同，尼則準部如僧，全無別體。且如神州祇支偏袒覆膊，方裙禪褲袍襦，咸乖本制，何但同袖及以連脊。至於披著不稱律儀，服用並皆得罪。頗有著至西方，人皆共笑，懷慚內恥，裂充雜用。此即皆是非法衣服

【現代漢語翻譯】現代漢語譯本：『如果不到西方去，怎麼能辨別什麼是真正的法則呢！』這或許是寺院裡大家共同制定的規矩，或許是特別重要的修行方法，我都把它寫在律文中，希望末代的住持一定要重視。這些都是耽摩立底跋羅訶寺（Tamralipti-Vihara，印度東部一所寺院）的規矩。那爛陀寺（Nalanda，古代印度佛教最高學府）的規矩更加嚴格，因此寺里的僧人有三千多人，封地有兩百多個村莊，這些都是歷代君王供奉施捨的。寺院的興盛延續不斷，難道是因為不重視戒律而只重視學問嗎？我也沒有見過有世俗官員坐在衙門正堂，僧人卻站在旁邊，輕慢地呼喚他們，和對待普通百姓沒什麼兩樣，迎來送往，幾乎疲憊不堪；如果點名檢查不到，就要跑到官府衙門，向主管司求饒，無論寒暑。出家之人，本來是爲了擺脫世俗的情慾，遠離充滿危險的道路，遵循八正道（Aryastangika-marga，佛教的修行方法）的平坦大道。怎麼反而更加奔波勞碌，重新陷入羅網之中，想要尋求清凈寂寞，又怎麼能夠如願呢？這可以說是完全違背了解脫之道，不順應清靜無為的境界。理應具備十二種杜多（dhuta，頭陀行，佛教的苦行）和十三種資具（佛教僧侶的必需品），隨緣度日，清除舊的習氣，報答師父、僧團和父母的恩情，報答天龍（Naga，佛教護法神）和帝王君主的深厚慈悲。這才是符合調御（佛陀的稱號）的儀軌，是符合修行之路的善策。因為談論到保護生命的事情，所以再說說現在流行的做法。希望各位大德不要嫌我啰嗦。然而四部（佛教的四個部派）的區別，在於穿裙子的方式不同：一切有部（Sarvastivada，佛教部派之一）的裙子是兩邊向外雙褶；大眾部（Mahasanghika，佛教部派之一）的裙子是把右邊的裙裾，摺疊在左邊向內插進去，不讓它掉下來，西方婦女穿裙子的方式和大眾部沒什麼區別；上座部（Sthavira，佛教部派之一）和正量部（Sammitiya，佛教部派之一）的穿法也和這個一樣，只是向外直接翻折，在旁邊插進去有所不同。腰帶的樣式也各不相同，比丘尼的腰帶和比丘一樣，完全沒有區別。而且像神州（中國）的僧人，穿著偏袒右肩的祇支（ghivara，僧侶的內衣），方裙、禪褲、袍襦，都違背了原本的制度，豈止是袖子和連脊的地方不同。至於披著的方式不符合律儀，穿著的衣服也都有罪過。有些人穿著這樣的衣服到了西方，人們都會嘲笑他們，他們感到慚愧，就把衣服撕開來充當雜物使用。這些都是不符合佛法的衣服。

【English Translation】 English version: 'If one does not travel to the West, how can one discern the true Dharma!' This may be a common rule established by the monastery, or a particularly important practice. I have written it all in the Vinaya, hoping that the last abbot will pay great attention to it. These are all the rules of Tamralipti-Vihara (a monastery in eastern India). The rules of Nalanda (ancient Indian Buddhist university) are even stricter, so there are more than three thousand monks in the monastery, and more than two hundred villages in the fief, all of which have been offered by kings of past generations. The prosperity of the monastery continues uninterrupted. Is it because they do not value the precepts and only value learning? I have also never seen secular officials sitting in the main hall of the government office, while monks stand beside them, calling them lightly, no different from ordinary people, welcoming and sending them off, almost exhausted; if they are not found during roll call, they have to run to the government office and beg for mercy from the official in charge, regardless of the cold or heat. Those who have left home (become monks), originally intended to get rid of worldly desires, stay away from dangerous paths, and follow the smooth path of the Eightfold Path (Aryastangika-marga, Buddhist practice). How can they be even more busy and tired, re-enter the net, and want to seek purity and solitude, how can they get what they want? This can be said to be completely contrary to the path of liberation, and not in accordance with the realm of tranquility and inaction. One should have the twelve dhutas (ascetic practices) and thirteen requisites (necessary items for Buddhist monks), live according to circumstances, eliminate old habits, repay the kindness of the teacher, Sangha, and parents, and repay the deep compassion of the Nagas (Buddhist guardian deities) and emperors. This is in accordance with the rituals of the Tamed One (title of the Buddha), and is a good strategy for the path of practice. Because we are talking about protecting life, let's talk about the current popular practices. I hope you great virtues will not find me long-winded. However, the difference between the four schools (four Buddhist schools) lies in the different ways of wearing skirts: the Sarvastivada (one of the Buddhist schools) skirt has double pleats on both sides facing outwards; the Mahasanghika (one of the Buddhist schools) skirt is to fold the right hem and insert it inward on the left side to prevent it from falling off. The way Western women wear skirts is no different from the Mahasanghika; the Sthavira (one of the Buddhist schools) and Sammitiya (one of the Buddhist schools) also wear it in the same way, but it is different in that it is directly folded outwards and inserted on the side. The styles of waistbands are also different. The waistbands of bhikkhunis (nuns) are the same as those of bhikkhus (monks), with no difference at all. Moreover, like the monks in Shenzhou (China), wearing the ghivara (monk's inner garment) that exposes the right shoulder, square skirts, Zen pants, robes, and jackets, all violate the original system, not only are the sleeves and the connected back different. As for the way of wearing it does not conform to the Vinaya, and the clothes worn are also sinful. Some people wear such clothes to the West, and people will laugh at them. They feel ashamed and tear the clothes to use as miscellaneous items. These are all illegal clothes.

也。若默而不說，知者無由；如欲直言，復恐聞者見怨。是以杼軸于短懷、沉吟于進退，愿智者詳察識衣服之本儀也。又西方俗侶官人貴勝所著衣服，唯有白㲲一雙，貧賤之流只有一布。出家法眾但畜三衣六物，樂盈長者方用十三資具。東夏不許同袖及連脊衣者，蓋是自習東川妄談西國耳。即如贍部洲中及諸邊海人物衣服，可略言之。且從莫訶菩提東至臨邑，有二十餘國，正當歡州南界也。西南至海北，齊羯濕彌羅，並南海中有十餘國及師子洲，並著二敢曼矣。既無腰帶亦不裁縫，直是闊布兩尋繞腰下抹。西天之外大海邊隅，有波刺斯及多底國，並著衫褲。裸國則迥無衣服，男女咸皆赤體。從羯濕彌羅已去，及速利諸胡吐蕃、突厥，大途相似，不著敢曼，氈裘是務，少有劫貝。時存著者，以其寒地，衫褲是常。即此諸國之中，唯波刺斯及裸國、吐蕃、突厥元無佛法，余皆遵奉。而於衫褲之鄉，咸不洗凈，由是五天之地自恃清高也。然其風流儒雅、禮節逢迎、食啖淳濃、仁義豐贍，其唯東夏余莫能加，但以食不護凈、便利不洗、不嚼楊枝，事殊西域。而有現著非法衣服將為無過，引彼略教文云「此方不凈、余方清凈，得行無罪」者，斯乃譯者之謬，意不然矣！具如別處。

若爾，神州苾芻除三衣外，並非聖儀。既

【現代漢語翻譯】現代漢語譯本：如果保持沉默而不說，那麼有智慧的人就無從得知真相；如果想直說，又擔心聽的人會心生怨恨。因此，我內心反覆思量，進退兩難，希望有智慧的人能夠詳細考察，認識到衣服的真正意義。另外，在西方，無論是僧侶、官員還是貴族所穿的衣服，通常只有一件白色毛織品，而貧賤之人則只有一塊布。出家的僧眾只允許擁有三衣六物，只有樂盈長者才可以使用十三種生活必需品。中原地區不允許製作同袖或連脊的衣服，這大概是那些自學東川的人妄談西方的緣故。就拿贍部洲以及各個邊遠海域的人們的衣服來說，可以簡單地談一談。從莫訶菩提向東到臨邑，有二十多個國家，正好位於歡州南部的邊界。西南到海的北部，與羯濕彌羅接壤，以及南海中有十多個國家和師子洲，都穿著二敢曼矣（一種圍裙）。他們既沒有腰帶，也不進行裁剪縫紉，只是用兩尋寬的布繞在腰下。西天之外的大海邊，有波刺斯和多底國，都穿著衫褲。裸國則完全沒有衣服，男女都赤身裸體。從羯濕彌羅往後，以及速利、各個胡人部落、吐蕃、突厥，大致相似，不穿敢曼，主要使用氈裘，很少有劫貝（一種絲棉）。之所以還穿著衣服，是因為那裡寒冷，衫褲是日常穿著。在這些國家中，只有波刺斯、裸國、吐蕃、突厥原本沒有佛法，其餘都信奉佛教。而在穿著衫褲的地方，人們通常不洗凈衣服，因此五天之地的人自認為清高。然而，他們的風流儒雅、禮節逢迎、飲食淳樸濃厚、仁義豐贍，只有中原地區可以相比，其他地方都比不上。只是因為他們吃飯不注意清潔、便溺后不洗手、不嚼楊枝，這些事情與西域不同。現在有人穿著不符合佛法的衣服，卻認為沒有過錯，引用一些經文說『此方不乾淨，其他地方乾淨，這樣做沒有罪過』，這實在是翻譯者的錯誤，意思不是這樣的！具體情況在其他地方有詳細說明。那麼，中原地區的比丘除了三衣之外，所穿的衣服都不是聖潔的嗎？既然...

【English Translation】 English version: If one remains silent and does not speak, the wise will have no way of knowing the truth; if one wants to speak directly, one fears that those who hear it will harbor resentment. Therefore, I deliberate repeatedly in my heart, hesitating to advance or retreat, hoping that the wise can examine in detail and recognize the true meaning of clothing. Furthermore, in the West, whether it be monks, officials, or nobles, the clothes they wear usually consist of only one piece of white wool, while the poor have only a piece of cloth. Ordained monks are only allowed to possess the three robes and six articles, and only the wealthy elders can use the thirteen necessities of life. The Central Plains do not allow the making of clothes with the same sleeves or connected backs, which is probably due to those who self-study Dongchuan talking wildly about the West. Taking the Jambudvipa continent and the clothes of people in various remote sea areas as examples, we can talk about them briefly. From Maha Bodhi eastward to Linyi, there are more than twenty countries, located right on the southern border of Huanzhou. Southwest to the north of the sea, bordering Kashmir, and in the South Sea there are more than ten countries and the Lion Isle (Sri Lanka), all wearing two 'gamanas' (aprons). They have neither belts nor tailoring, but simply wrap a two-fathom wide cloth around their waists. Beyond the Western Heaven, on the edge of the great sea, there are the countries of Persia and Tati, both wearing shirts and trousers. The Naked Country has no clothes at all, and men and women are all naked. From Kashmir onwards, as well as the various Hu tribes of Suli, Tibet, and the Turks, they are roughly similar, not wearing 'gamanas', mainly using felt and fur, and rarely using 'kapok' (a type of silk cotton). The reason they still wear clothes is because it is cold there, and shirts and trousers are everyday wear. Among these countries, only Persia, the Naked Country, Tibet, and the Turks originally had no Buddhism, and the rest all believe in Buddhism. And in places where shirts and trousers are worn, people usually do not wash their clothes clean, so the people of the Five Heavens (India) consider themselves to be pure. However, their elegance, etiquette, hospitality, pure and rich diet, benevolence, and abundance are only comparable to the Central Plains, and no other place can compare. It's just that they don't pay attention to cleanliness when eating, don't wash their hands after defecating, and don't chew willow branches, which are different from the Western Regions. Now some people wear clothes that do not conform to the Dharma, but think there is nothing wrong, quoting some scriptures saying 'This place is unclean, other places are clean, there is no sin in doing so', this is really a mistake of the translator, that's not what it means! The specific situation is explained in detail elsewhere. Then, are the clothes worn by the Bhikshus (monks) in the Central Plains, other than the three robes, not sacred? Since...

其有犯、理難服用者，且如西方暖地，單布自可終年；雪嶺寒鄉欲遣，若為存濟身安業進？聖有誠言，苦體勞勤乃外道教。去取之理其欲如何？然聖開立播之服通被寒鄉，斯乃足得養身，亦復何成妨道？梵云立播者，譯為裹腹衣。其所制儀，略陳形樣，即是去其正背、直取偏袒，一邊不應著袖，唯須一幅才穿得手。肩袖不寬，著在左邊，無宜闊大，右邊交帶勿使風侵，多貯綿絮事須厚暖；亦有右邊刺合貫頭紐腋，斯其本制。目驗西方，有胡地僧來，多見攜著；那爛陀處不睹斯衣，良由國熱，人咸不用。準斯開意，直為寒鄉老者，其偏袒正背，無是踵斯而作，剩加右畔失本威儀，非制自為定招越法。至如立播抱腹，自免嚴寒；厚帔通披，足遮隆凍。形像之處禮佛對尊，露髆是恒、掩便獲罪。然則出家省事，冬月居房炭火隨時，詎勞多服？必有病緣要須著者，臨時處斷勿使乖儀。然而東夏寒嚴劈裂身體，若不暖服交見羸亡。既為難緣，理須弘濟。方裙偏袒形簡俗流，唯立播衣寒冬暫著，知非本製爲命權開，如車置油內生慚厚。必其不著，極是佳事。自余袍褲裈衫之類，咸悉決須遮斷。嚴寒既謝，即是不合擐身，而復更著偏衫，實非開限。斯則去繁得要，仰順聖情。自墮乍可，一身傳授，恐為誤眾。如能改斯故轍務軌新蹤者

【現代漢語翻譯】現代漢語譯本如果有人觸犯戒律，難以用道理使之信服，比如在西方的溫暖地區，單層布衣就可以度過一年；但在雪山寒冷的地方，如果想讓他們（僧侶）生存下去，如何才能安身立命，精進修行呢？聖人（佛陀）曾說過，苦行勞作是外道（非佛教）的教義。對於衣著的取捨，應該如何處理？然而，聖人開許的 '立播'（梵文：Lepa，裹腹衣）適合寒冷地區，這足以保暖身體，又有什麼妨礙修行呢？所謂 '立播'，翻譯過來就是裹腹衣。它的製作方法，簡單來說，就是去掉正面的衣襟和後背，只取偏袒的部分，一邊不應該有袖子，只需要一塊布料穿過手臂即可。肩袖不宜寬大，穿在左邊，右邊用帶子繫緊，防止寒風侵入，可以多填充棉絮以保暖；也有在右邊縫合，貫穿頭部和腋下的款式，這是它原本的製作方法。我親眼看到，從西方來的僧人，大多帶著這種衣服；但在那爛陀寺（Nālandā，古印度佛教寺院和學術中心）沒有看到這種衣服，大概是因為那裡氣候炎熱，人們都不需要。按照佛陀開許的本意，'立播' 只是為寒冷地區的老年人準備的。那些去掉偏袒和正面的衣襟，完全按照 '立播' 的樣子製作，又在右邊多加一塊布料的，就失去了原本的威儀，不是佛陀制定的，必定會觸犯戒律。至於用 '立播' 裹住腹部，可以避免嚴寒；用厚厚的披肩披在身上，足以遮擋寒冷。在佛像前禮佛，面對尊長時，袒露右肩是常態，遮蓋右肩就會獲罪。既然已經出家修行，冬天在房間里可以隨時使用炭火取暖，何必穿很多衣服呢？如果確實因為生病需要穿，可以臨時決定，但不要違背儀軌。然而，在東夏（指中國）寒冷嚴酷，寒冷會使身體衰弱，如果不穿暖和的衣服，很容易生病死亡。既然這是難以避免的情況，就應該慈悲救濟。方裙和偏袒的衣服樣式簡單，與世俗的服裝相似，只有 '立播' 可以在寒冷的冬天暫時穿著，要知道這不是佛陀原本制定的，只是爲了保全性命而權宜之計，就像車裡放油一樣，內心應該感到慚愧。如果可以不穿，那是最好的。至於其他的袍、褲、裈、衫之類的衣服，都必須遮蓋身體。嚴寒過去之後，就不應該再穿在身上了，如果還穿著偏衫，就不是佛陀開許的範圍了。這樣才能去除繁瑣，抓住要點，順應佛陀的本意。私自改變是可以的，但只傳授給一個人，以免誤導大眾。如果有人能夠改變這種舊的習慣，遵循新的規範……

【English Translation】 English version If there are those who violate the precepts and are difficult to persuade with reason, such as in the warm lands of the West where a single layer of cloth is sufficient for the entire year; but in the snowy and cold regions, if you want them (monks) to survive, how can they settle down, make a living, and advance in their practice? The Sage (Buddha) once said that asceticism and laborious work are the teachings of external paths (non-Buddhists). How should the acceptance or rejection of clothing be handled? However, the 'Lepa' (Sanskrit: Lepa, belly-wrapping garment) permitted by the Sage is suitable for cold regions, which is sufficient to keep the body warm, and what harm does it do to practice? The so-called 'Lepa' is translated as a belly-wrapping garment. Its method of making, simply put, is to remove the front and back flaps, taking only the partial covering, one side should not have sleeves, only needing a piece of cloth to pass through the arm. The shoulder sleeves should not be wide, worn on the left side, and the right side should be fastened with straps to prevent cold wind from entering, and can be filled with more cotton to keep warm; there are also styles that are sewn on the right side, passing through the head and armpits, which is its original method of making. I have personally seen that monks from the West mostly carry this kind of clothing; but in Nālandā (ancient Indian Buddhist monastery and academic center) I have not seen this kind of clothing, probably because the climate there is hot and people do not need it. According to the original intention of the Buddha's permission, 'Lepa' is only prepared for the elderly in cold regions. Those who remove the partial and front flaps, completely make it according to the appearance of 'Lepa', and add an extra piece of cloth on the right side, lose the original dignity, and are not made by the Buddha, will surely violate the precepts. As for wrapping the abdomen with 'Lepa', it can avoid severe cold; wearing a thick shawl is enough to block the cold. In front of the Buddha statue, when paying homage to the elders, exposing the right shoulder is the norm, covering the right shoulder will be guilty. Since one has already left home to practice, in winter, charcoal fire can be used for heating in the room at any time, why wear so many clothes? If it is indeed necessary to wear it due to illness, it can be decided temporarily, but do not violate the etiquette. However, in Dongxia (referring to China), the cold is severe, and coldness can weaken the body. If you do not wear warm clothes, it is easy to get sick and die. Since this is an unavoidable situation, compassion should be used to help. The square skirt and partial covering are simple in style and similar to secular clothing. Only 'Lepa' can be worn temporarily in the cold winter. Know that this was not originally made by the Buddha, but a temporary measure to preserve life, just like putting oil in a car, one should feel ashamed in their heart. If you can not wear it, that is the best. As for other clothes such as robes, trousers, underpants, and shirts, they must all cover the body. After the severe cold has passed, they should no longer be worn. If you are still wearing a partial shirt, it is not within the scope of the Buddha's permission. Only in this way can we remove the cumbersome, grasp the essentials, and follow the Buddha's original intention. It is okay to change it privately, but only teach it to one person, so as not to mislead the public. If someone can change this old habit and follow the new norms...

，即可謂蟬聯少室，架鷲峰而並峻；櫛批王舍，通帝鄉而共圍。鴻河則合泚于文池，細柳乃同暉于覺樹；變桑田而騰茂，盡劫石而揚輝。誠可嗟矣！誠可務哉！但佛日既沈、教留後季，行之則大師對面，背教則眾過現前。故經云「若能奉戒，則我存無異」。或云：「舊來上德並悉不言，今日後人何事移則？」固不然矣。依法匪人教有弘說，考之律藏，衣食無罪者方可取也。非知之艱，行之為難。聞若不行，導者寧過？重曰：

含生之類衣食是先，斯為枷鎖控制生田。奉聖言則蕭然出離，任自意乃罪累相牽。智者須鑒，事在目前。如玉處泥、若水居蓮，八風既離，五怖寧纏。衣才蔽體、食但支懸，專求解脫、不願人天。杜多畢命，拯物窮年，棄九門之虛偽、希十地之圓堅，合受施於五百，為福利於三千。

十一著衣法式

其著三衣及施𢂁紐法式，依律陳之。可取五肘之衣疊作三褶，其肩頭疊處去緣四五指許安其方帖，可方五指。周刺四邊，當中以錐穿為小孔用安衣𢂁。其𢂁或絳或帛，粗細如衫𢂁相似，長可兩指結作同心，餘者截卻。將𢂁穿孔向外牽出十字反系，便成兩𢂁，內紐此中。其胸前疊處緣邊安紐亦如衫紐。即其法也。先呈本制略準大綱，若欲妙體其法，終須對面而授。衣之下畔𢂁紐亦施，隨

意到披，是聖開許。兩頭去角可八指許各施一𢂁一紐，此為食時所須。反褶胸前紐使相合，此成要也。凡在寺內或時對眾，必無帶紐及籠肩披法，若向外遊行併入俗舍方須帶紐，余時但可搭肩而已。屏私執務隨意反抄，若對尊容事須齊整，以衣右角寬搭左肩，垂之背後勿安肘上。若欲帶紐，即須通肩披已，將紐內𢂁迴向肩后勿令其脫。以角搭肩衣便繞頸，雙手下出，一角向前，阿育王像正當其式。出行執傘形儀可愛，即是依教齊整著上衣也。其傘可用竹織之，薄如竹簟一重便得，大小隨情寬二三尺。頂中復作，擬施其柄，其柄長短量如蓋闊，或可薄拂以漆、或可織𥯤為之，或如藤帽之流，夾紙亦成牢矣。神州雖不先行，為之亦是其要，驟雨則不沾衣服、赫熱則實可招涼。既依律而益身，擎之固亦無損。

斯等所論要事，多並神州不行。袈裟角垂正當象鼻，梵僧縱至皆亦雷同，良為絹滑墮肩，遂令正則訛替。後唐三藏來傳搭肩法，然而古德嫌者尚多，黨舊之迷在處皆有。其三衣，若安短紐而截長絳，則違教之愆現免；著橫裙而去腰緣，乃針線之勞交息。所有瓶缽各掛兩肩，才至腋下不合交絡，其襻不長但容穿髆而已，若交絡胸前令人氣急。元非本制，即不可行。缽袋之儀如下當辯。北方速利諸人多行交絡，隨方變

改實非佛制。設有餘衣長搭肩上，然後通披覆其衣缽，若其向寺及詣俗家，要至房舍安置傘蓋，方始解紐掛其衣缽。房前壁上多置象牙，勿使臨時安物無處。余同第二十六客舊相遇章說也。

然其薄絹為袈裟者多滑，不肯著肩，禮拜之時遂便落地。任取不墮物為之，絁紬白㲲即其要也。其僧腳崎衣即是覆膊，更加一肘始合本儀。其披著法，應出右肩交搭左膊，房中恒著。唯此與裙，出外禮尊任加余服。

其著裙法式聊陳大況。即如有部裙制，橫五肘豎兩肘，絁絹及布隨有作之。西國並悉單為，神州任情復作。橫豎隨意，繞身既訖抬使過臍，右手牽其左邊上角，在內牽向腰之右邊。左邊上裙取外邊而掩左畔(近右手邊為右裾，近左手邊為左裾)，兩手二畔舉使正平，中間矗(敕六反)直即成三褶。后以兩手各蹙至腰，俱將三疊向後掩之，兩角各抬三指俱插向脊使下，入腰間可三指許。斯則縱未系絳，亦乃著身不落。后以腰絳長五肘許，鉤取正中舉向臍下，抹裙上緣向後雙排，交度前抽傍牽左右，各以一手牢擪兩邊，纏彼兩絳可令三度，有長割卻、少則更添。絳帶之頭不合緝彩。斯為圓整著裙。或薩婆多之部別，缽履曼荼羅著泥婆娑，即其真也。譯為圓整著裙矣。其絳闊如指面，則靴絳襪帶之流，或方或圓，

【現代漢語翻譯】現代漢語譯本：這實際上並非佛陀制定的規矩。如果有多餘的衣服搭在肩上，然後才一起披上袈裟和缽，如果前往寺廟或俗家，需要先到房舍安置好傘蓋，才能解開鈕釦掛好袈裟和缽。房間前的墻壁上多設定象牙鉤，以免臨時放置物品沒有地方。其餘的與第二十六節『客人舊相遇』的內容相同。

然而，用薄絹做的袈裟大多很滑，不容易固定在肩上，禮拜時容易掉落。應該選擇不易滑落的材料來製作，絁（shī，一種粗厚的絲織品）、紬（chóu，一種絲織品）、白㲲（dié，一種毛織品）是比較合適的選擇。僧人的『腳崎衣』實際上就是覆膊（fù bó，覆蓋肩膀的衣服），再加長一肘的長度才符合原本的儀制。披著的方法應該是露出右肩，斜搭在左肩上，在房間里經常穿著。只有這種衣服和裙子，在外面爲了表示尊敬，可以隨意增加其他服裝。

關於穿著裙子的方法，簡單地說明一下大概的情況。比如，有部的裙子，橫向五肘，縱向兩肘，用絁絹或布等材料製作。西方的裙子都是單層的，中原地區可以根據情況做成雙層的。橫向和縱向的尺寸可以隨意調整，繞身穿好后，向上提起使裙子超過肚臍，右手拉住左邊的上角，在內側拉向腰的右邊。左邊的上裙角從外側掩蓋住左邊（靠近右手邊的是右裾，靠近左手邊的是左裾），兩手將兩邊的裙角舉起使之平整，中間挺直，就形成了三褶。然後用兩手各自將裙子向腰部收攏，都將三疊向後掩蓋，將兩個角各抬起三指的距離，一起插入脊椎下方，進入腰間大約三指的深度。這樣即使沒有繫腰帶，裙子也不會掉落。然後用長約五肘的腰帶，鉤住正中間，舉向肚臍下方，抹平裙子的上邊緣，向後雙排，交叉從前面抽出，在旁邊拉緊左右兩邊，各用一隻手牢牢壓住兩邊，纏繞腰帶大約三圈，如果太長就割掉，太短就再加長。腰帶的頭不應該用彩色絲線縫製。這就是完整地穿著裙子的方法。或者薩婆多部的另一種穿法，缽履曼荼羅穿著泥婆娑，才是真正的穿法。翻譯過來就是圓整地穿著裙子。腰帶的寬度像手指面一樣寬，就像靴子的帶子和襪子的帶子一樣，可以是方形的，也可以是圓形的。

【English Translation】 English version: This is actually not a rule established by the Buddha. If there is extra clothing draped over the shoulder, and then the kāṣāya (袈裟, monastic robe) and bowl are covered together, if going to a temple or a layperson's home, one must first go to the room to place the umbrella and canopy before untying the knots and hanging up the kāṣāya and bowl. Often, ivory hooks are placed on the wall in front of the room to avoid having no place to temporarily place things. The rest is the same as what is said in the twenty-sixth section, 'Old Acquaintances Meet'.

However, kāṣāyas made of thin silk are mostly slippery and do not stay on the shoulder, so they easily fall off during prostration. One should choose materials that do not easily fall off to make them; shih (絁, a type of thick silk fabric), chou (紬, a type of silk fabric), and white die (㲲, a type of woolen fabric) are suitable choices. The monk's 'jiao qi yi' (腳崎衣) is actually a fubo (覆膊, a garment covering the shoulders), and adding an elbow's length to it would conform to the original regulations. The method of wearing it should be to expose the right shoulder and drape it diagonally over the left shoulder, and it is often worn in the room. Only this garment and the skirt can be worn with other garments when going outside to show respect.

Regarding the method of wearing the skirt, I will briefly explain the general situation. For example, the skirt of the Sarvāstivāda school has a width of five cubits and a length of two cubits, and it is made of shih silk or cloth, depending on what is available. Skirts in Western countries are all single-layered, while in the Central Plains, they can be made double-layered depending on the situation. The width and length can be adjusted at will. After wrapping it around the body, lift it up so that the skirt goes above the navel. The right hand pulls the upper left corner, pulling it inward towards the right side of the waist. The upper left corner of the skirt covers the left side from the outside (the right hem is near the right hand, and the left hem is near the left hand). Both hands lift the two sides of the skirt to make them even, and the middle is straightened to form three pleats. Then, each hand gathers the skirt towards the waist, and both fold the three pleats backwards, lifting each corner by three fingers and inserting them together under the spine, going into the waist about three fingers' depth. In this way, even if the sash is not tied, the skirt will not fall off. Then, use a sash about five cubits long, hook the center, lift it below the navel, smooth the upper edge of the skirt, arrange it in a double row backwards, cross it and pull it out from the front, and tighten the left and right sides. Each hand firmly presses down on both sides, wrapping the sash about three times. If it is too long, cut it off; if it is too short, add more. The ends of the sash should not be sewn with colored silk threads. This is the complete way to wear the skirt. Or, according to another method of the Sarvāstivāda school, the Bhikṣu wears the nīvāsana (泥婆娑, undergarment) in the maṇḍala (曼荼羅, a spiritual and ritual symbol in Hinduism and Buddhism), which is the true way. Translated, it means wearing the skirt completely. The width of the sash is like the surface of a finger, like the straps of boots and the straps of socks, and it can be square or round.

雙亦無損；麻繩之流，律文不許。凡踞坐小床及拈之時，牽裙上裾下角，急抹裙緣擪于𦜮下，但掩雙膝露脛無傷。高須上蓋臍輪，下至踝上四指。斯乃俗舍之儀。若在寺中，半踹亦得。此之齊限佛自親制，非是人意輒為高下。寧合故違教旨、自順凡情，所著裙衣長申拂地，一則損信心之凈施，二乃慢大師之格言。設告慇勤，誰能見用？萬人之內頗有一二存心？西國裙衣並皆橫著，彼方白㲲幅寬二肘，若其半故貧者難求，即須縫兩頭令相合，割內開以充事。此著衣儀，律文具有其制，但且略陳大綱要，細論非面不可。又凡是出家衣服，皆可染作乾陀，或為地黃黃屑或復荊蘗黃等，此皆宜以赤土赤石研汁和之，量色淺深要而省事。或復單用棘心、或赤土赤石、或棠梨土紫，一染至破，亦何事求余。而桑皴青綠正是遮條，真紫褐色西方不著。鞋履之屬自有成教，長靴線鞋全為非法，彩繡文章之物佛皆制斷，如皮革事中具說。

十二尼衣喪制

東夏諸尼衣皆涉俗，所有著用多並乖儀。準如律說，尼有五衣：一僧伽知、二嗢呾羅僧伽、三安呾婆娑、四僧腳崎、五裙。四衣儀軌與大僧不殊，唯裙片有別處。梵云俱蘇洛迦，譯為篅衣。以其兩頭縫合形如小篅也，長四肘寬二肘，上可蓋臍下至踝上四指。著時入內抬使過臍

【現代漢語翻譯】現代漢語譯本雙膝也不會受到損傷；像麻繩之類的東西，戒律是不允許使用的。凡是坐小床以及拈東西的時候，提起裙子的上擺和下角，迅速地抹一下裙子的邊緣，壓在臀部下面，只要遮住雙膝，露出小腿就沒有妨礙。裙子的高度必須能夠蓋住肚臍，下襬到腳踝以上四指的地方。這只是世俗人家的禮儀。如果在寺廟裡，半蹲著也可以。這個裙子的標準是佛親自製定的，不是人們隨意更改的。寧可符合佛陀的教誨，也不要違背教旨，順從凡夫俗子的想法，所穿的裙子長到拖到地上，一是損壞了信徒清凈的佈施，二是怠慢了佛陀的格言。即使懇切地勸告，又有誰能聽得進去呢？一萬人當中能有一兩個人用心嗎？西方的裙子都是橫著穿的，他們用的白色粗布寬度有兩肘，如果一半是舊的，貧窮的人難以求得，就需要把兩頭縫合起來，在裡面割開一個口子來使用。這些穿衣的儀軌，戒律中都有詳細的規定，這裡只是簡單地陳述一下大概的要點，詳細的討論必須當面講解。還有凡是出家人的衣服，都可以染成乾陀色（Kāṣāya，袈裟的顏色），或者染成地黃黃屑色，或者染成荊條黃等顏色，這些都適合用紅土或紅石研磨成汁來調和，根據顏色的深淺來決定用量，既經濟又省事。或者只用棘心、或紅土紅石、或棠梨土紫，一件衣服從開始穿到破爛，又何必再去尋求其他的顏色呢。而桑皴青綠正是遮條，真紫褐色西方人不穿。鞋子的種類自有成規，長筒靴和線鞋都是不合法的，帶有彩色刺繡花紋的東西佛都禁止使用，這些在皮革的事情中都有詳細的說明。

十二尼衣喪制

東夏（指中國）的尼姑們的衣服都沾染了世俗的習氣，所有穿著的衣服大多都不合規矩。按照戒律的說法，比丘尼有五種衣服：一、僧伽知（Saṃghāṭī，大衣），二、嗢呾羅僧伽（Uttarāsaṅga，上衣），三、安呾婆娑（Antarvāsa，內衣），四、僧腳崎（Saṃkakṣikā，覆肩衣），五、裙。前四種衣服的儀軌和比丘沒有什麼不同，只有裙子有些區別。梵語叫俱蘇洛迦（Kusūlaka），翻譯成中文叫篅衣（chúnyī），因為它兩頭縫合，形狀像個小篅子，長四肘，寬兩肘，上面可以蓋住肚臍，下面到腳踝以上四指的地方。穿的時候要從裡面向上提，使它超過肚臍。

【English Translation】 English version The knees will not be harmed either; items like hemp ropes are not permitted by the Vinaya. Whenever sitting on a small bed or picking up something, lift the upper and lower corners of the skirt, quickly smooth the edge of the skirt, and press it under the buttocks. As long as the knees are covered and the shins are exposed, there is no harm. The height of the skirt must cover the navel and extend down to four fingers above the ankles. This is merely the etiquette of secular households. If in a monastery, half-squatting is also acceptable. This standard for the skirt was personally established by the Buddha, not arbitrarily altered by people. It is better to comply with the Buddha's teachings than to violate the precepts and indulge in worldly desires. Wearing a skirt that is so long that it drags on the ground damages the pure offerings of the faithful and disrespects the Buddha's maxims. Even if earnestly advised, who will listen? Among ten thousand people, will there be one or two who are mindful? Western skirts are all worn horizontally. Their white coarse cloth is two cubits wide. If half of it is old, it is difficult for the poor to obtain. It is necessary to sew the two ends together and cut an opening inside to make it usable. These rules for wearing clothes are detailed in the Vinaya. Here, only the general outlines are briefly stated. Detailed discussions must be done face-to-face. Furthermore, all monastic robes can be dyed Kāṣāya (Kāṣāya, color of the robe), or dyed with ocher yellow powder, or with Vitex negundo yellow, etc. These are all suitable for mixing with red earth or red stone ground into juice. Adjust the amount according to the desired color depth, which is both economical and saves effort. Or simply use Ziziphus jujuba heartwood, or red earth red stone, or Malus halliana purple. Once a robe is worn until it is torn, why seek other colors? Mulberry bark green is precisely a prohibited color, and true purple-brown is not worn in the West. There are established rules for shoes and footwear. Long boots and thread shoes are completely illegal. The Buddha has prohibited items with colorful embroidery patterns, as detailed in the section on leather goods.

Twelve Nuns' Robe Mourning System

The robes of nuns in Dongxia (East Asia, referring to China) are all tainted with secular customs, and most of their clothing is not in accordance with the rules. According to the Vinaya, a Bhikkhuni (Buddhist nun) has five robes: 1. Saṃghāṭī (Saṃghāṭī, outer robe), 2. Uttarāsaṅga (Uttarāsaṅga, upper robe), 3. Antarvāsa (Antarvāsa, inner robe), 4. Saṃkakṣikā (Saṃkakṣikā, shoulder covering), 5. Skirt. The rules for the first four robes are no different from those of a Bhikkhu (Buddhist monk), except for the skirt. In Sanskrit, it is called Kusūlaka (Kusūlaka), which is translated into Chinese as 'chúnyī', because it is sewn together at both ends and shaped like a small basket. It is four cubits long and two cubits wide, covering the navel above and reaching four fingers above the ankles below. When wearing it, lift it up from the inside so that it goes above the navel.

，各蹙兩邊雙排擪(于協反)脊。系絳之法，量與僧同。胸腋之間迥無系抹，假令少壯或復衰年，乳高肉起誠在無過。豈得羞人不窺教檢，漫為儀飾著脫招愆；臨終之時罪如蒙雨，萬中有一時復能改？然其出外及在僧前，並向俗家受他請食，袈裟繞頸覆身，不合解其肩紐，不露胸臆下出手餐。祇支偏袒衫褲之流，大聖親遮，無宜服用。南海諸國，尼眾彆著一衣，雖複製匪西方，共名僧腳崎服。長二肘寬二肘，兩頭縫合留一尺許，角頭刺著一寸，舉上穿膊貫頭拔出右肩，更無腰帶掩腋蓋乳，下齊過膝。若欲此服，著亦無傷。線則唯費兩條，彌堪掩障形丑。若不樂者，即可還須同大苾芻著僧腳崎服。其寺內房中俱蘇洛迦及僧腳崎，兩事便足(準撿梵本，無覆肩衣名，即是僧腳崎衣。此乃祇支之本號，既不道裙，多是傳譯參差)。應舍違法之服，著順教之衣。僧腳崎取一幅半，或絹或布，可長四肘五肘，如披五條反搭肩上，即其儀也。若向余處須好覆形，如在屏房袒膊非事。春夏之節此可充軀，秋冬之時任情暖著，擎缽乞食足得養身。雖曰女人有丈夫志，豈容恒營機杼作諸雜業，廣為衣服十重五重，禪誦曾不致心，驅驅鎮惱情志，同俗妝飾不顧戒經。宜可門徒共相撿察，西國尼眾斯事全無，並皆乞食資身居貧守素而已。若爾

出家尼眾利養全稀，所在居寺多無眾食，若不隨分經求活命無路，輒違律教便爽聖心。進退兩途，如何折中？身安道盛可不詳聞。答本契出家情希解脫，絕三株之害種、偃四瀑之洪流，宜應畢志杜多，除苦樂之邪徑；敦心少欲，務閑寂之真途。奉戒昏旦斯即道隆，豈念身安將為稱理。若能守律決煉真疏，則龍鬼天人自然遵敬，何憂不活徒事辛苦？至如五衣瓶缽足得全軀，一口小房彌堪養命，簡人事、省門徒，若玉處泥、如蓮在水，雖云下眾，實智等上人矣。

又復死喪之際，僧尼漫設禮儀，或復與俗同哀將為孝子，或房設靈、機用作供養，或披黲布而乖恒式，或留長髮而異則，或拄哭杖、或寢苦廬，斯等咸非教儀，不行無過。理應為其亡者凈飾一房，或可隨時權施蓋幔，讀經唸佛具設香花，冀使亡魂託生善處，方成孝子、始是報恩。豈可泣血三年將為賽德，不餐七日始符酬恩者乎？斯乃重結塵勞、更嬰枷鎖，從闇入闇，不悟緣起之三節，欲死趣死，詎證圓成之十地歟！

然依佛教，苾芻亡者觀知決死，當日舁向燒處，尋即以火焚之。當燒之時，親友咸萃在一邊坐，或結草為座、或聚土作臺、或置磚石以充坐物，令一能者誦無常經半紙一紙，勿令疲久(其經別錄附上)，然後各念無常，還歸住處。寺外池內

【現代漢語翻譯】現代漢語譯本：出家的女尼們很少有供養，所居住的寺廟大多沒有公共伙食，如果不隨緣乞討，就沒有活命的道路，這樣就常常違背了戒律教規，也辜負了佛陀的聖心。進退兩難，如何才能找到折中的辦法？怎樣才能身心安穩，修行興盛，請詳細說明。回答：真正發心出家的人，是希望得到解脫，斷絕貪嗔癡這三毒的禍害，止息如洪水般的四種瀑流（指見瀑流、欲瀑流、有瀑流、無明瀑流）。應該立定志向，堅持頭陀苦行，遠離苦樂的邪路；專心少欲知足，追求清凈寂靜的真正道路。奉持戒律，從早到晚都不懈怠，這就是修行興盛的表現，哪裡還用考慮自身是否安逸，才算是符合道理呢？如果能夠嚴守戒律，堅定修行的決心，那麼龍、鬼、天人自然會尊敬你，哪裡還用擔心無法生存，而白白地勞苦奔波呢？至於五衣、缽盂，足夠用來保全身體；一間小小的房間，也足以用來維持生命。減少人事的交往，精簡門徒的數量，就像美玉處在泥土中，像蓮花生長在水中一樣，雖然身處下眾，但智慧卻可以等同於上等人了。還有，在僧尼去世的時候，僧尼們隨意地設定禮儀，或者像世俗之人一樣悲哀哭泣，好像是孝子一般；或者在房間里設定靈位，用各種器具來作為供養；或者披著粗糙的布，違背了平時的規矩；或者留著長長的頭髮，與常理不同；或者拄著哭喪棒，或者住在簡陋的喪廬里。這些都不是佛教的儀軌，不這樣做也沒有過錯。正確的做法應該是為亡者清掃裝飾一間房間，或者可以根據情況臨時搭設帷幔，誦讀經文，唸誦佛號，準備好香和花，希望亡魂能夠託生到好的地方，這才是真正的孝子，才是報答恩情。怎麼可以哭泣三年，就認為是報答了恩德，不吃飯七天，才算是符合報恩的做法呢？這實在是重新結下塵世的勞苦，更加背上枷鎖，從黑暗走向黑暗，不明白緣起的三種關係（能取、所取、受用），想要死去卻走向死亡，又怎麼能夠證得圓成實性的十地果位呢！然而按照佛教的規定，比丘如果知道自己將要去世，在確定死亡的當天，就應該抬到焚燒的地方，立刻用火焚燒。在焚燒的時候，親友們都聚集在一邊坐著，或者用草結成座位，或者用土堆成檯子，或者用磚頭石頭來充當坐具，讓一個能幹的人誦讀《無常經》半紙或一紙，不要讓他太疲勞（這部經文另外附在後面）。然後大家各自唸誦無常，回到住處。在寺廟外面的池塘內……

【English Translation】 English version: Nuns who have left home rarely receive offerings, and the temples where they reside often lack communal meals. If they do not seek alms according to their capacity, they have no way to survive. This often violates the precepts and teachings, and disappoints the Buddha's sacred heart. They are caught in a dilemma, how can they find a compromise? How can they ensure their well-being and the flourishing of the Dharma? Please explain in detail. Answer: Those who truly aspire to leave home seek liberation, to sever the harm of the three poisons (greed, hatred, and delusion), and to quell the torrential flow of the four floods (the floods of views, desires, existence, and ignorance). They should be determined to practice asceticism, avoiding the wrong paths of pleasure and pain; focusing their minds on contentment and seeking the true path of tranquility and solitude. Upholding the precepts from morning till night is the true sign of flourishing Dharma practice. Why should they be concerned with their own comfort, thinking that it is in accordance with reason? If they can uphold the precepts and firmly resolve to practice, then dragons, ghosts, gods, and humans will naturally respect them. Why worry about not being able to survive, and toil in vain? As for the five robes and alms bowl, they are sufficient to sustain the body; a small room is enough to maintain life. Reduce worldly interactions and simplify the number of disciples. Like a jade in the mud, like a lotus in the water, although they may be among the lower ranks, their wisdom can be equal to that of the superiors. Furthermore, when monks or nuns pass away, the monastic community often sets up rituals arbitrarily, or grieves and weeps like worldly people, acting as if they were filial children; or they set up spirit tablets in the room, using various objects as offerings; or they wear coarse cloth, violating the usual rules; or they keep long hair, which is contrary to reason; or they lean on mourning staffs, or live in simple mourning huts. These are not Buddhist rituals, and there is no fault in not doing them. The correct practice is to clean and decorate a room for the deceased, or temporarily set up canopies as appropriate, recite scriptures, chant the Buddha's name, and prepare incense and flowers, hoping that the deceased's soul can be reborn in a good place. This is true filial piety and true gratitude. How can weeping for three years be considered repaying kindness, or fasting for seven days be considered fulfilling gratitude? This is merely re-entangling oneself in worldly troubles, further burdening oneself with shackles, going from darkness to darkness, not understanding the three aspects of dependent origination (the grasper, the grasped, and the experience), wanting to die but heading towards death, how can one attain the ten bhumis of perfect accomplishment! However, according to Buddhist regulations, when a Bhikshu knows that he is about to pass away, on the day of his confirmed death, he should be carried to the cremation site and immediately cremated. During the cremation, relatives and friends should gather on one side and sit, either making seats from grass, building platforms from earth, or using bricks and stones as seats. Let a capable person recite half a page or a page of the 'Impermanence Sutra', without tiring them out too much (this sutra is attached separately). Then everyone should recite about impermanence and return to their dwellings. In the pond outside the temple...

連衣並浴，其無池處就井洗身，皆用故衣不損新服，彆著乾者然後歸房。地以牛糞凈涂，餘事並皆如故，衣服之儀曾無片別。或有收其設利羅為亡人作塔，名為俱攞，形如小塔上無輪蓋。然塔有凡聖之別，如律中廣論。豈容棄釋父之聖教、逐周公之俗禮，號啕數月、布服三年者哉！曾聞有靈裕法師，不為舉發、不著孝衣，追念先亡為修福業。京洛諸師亦有遵斯轍者。或人以為非孝，寧知更符律旨。

十三結凈地法

有五種凈地：一起心作、二共印持、三如牛臥、四故廢處、五秉法作。起心作者，初造寺時定基石已，若一苾芻為撿校人者，應起如是心：「於此一寺或可一房，為僧當作凈廚也。」共印持者，定寺基時若但三人者，應一苾芻告余苾芻言：「諸具壽！皆可用心印定此處。於此一寺或可一房。為僧作凈廚。」第二第三應如是說。言如牛臥者，其寺屋舍猶如牛臥，房門無有定所。縱使無不作法，此處即成其凈。言故廢處者，謂是經久僧舍廢處，如重來者至舊觸處便為凈也。然此不得經宿，即須作法也。言秉法作者，謂秉白二羯磨結界也，文如百一羯磨中說。如前五種作凈法已，佛言令諸苾芻得二種安樂：一在內煮、在外貯；二在外煮、在內貯，並無過也。撿驗四部眾僧，目見當今行事，並復詳觀律旨

【現代漢語翻譯】現代漢語譯本連衣一起洗澡，沒有池子的地方就在井邊洗身，都穿舊衣服而不損壞新衣服，另外穿上乾衣服然後回房間。地面用牛糞乾淨地塗抹，其餘的事情都和原來一樣，衣服的禮儀沒有絲毫區別。或者有人收集他們的舍利子為死者建造塔，名為俱攞（kula，意為小塔），形狀像小塔，上面沒有輪蓋。然而塔有凡聖之分，如《律藏》中廣泛論述的那樣。怎麼能拋棄釋迦牟尼佛的聖教，追隨周公的世俗禮儀，號啕大哭幾個月，穿喪服三年呢！曾經聽說有靈裕法師，不舉行舉哀儀式，不穿孝服，追念已故的親人為他們修福業。京城洛陽的許多法師也有遵循這種做法的。或許有人認為這是不孝，哪裡知道這更符合佛教戒律的宗旨。

十三、結凈地法

有五種使土地變得清凈的方法：一是起心作（通過發願使之清凈），二是共印持（通過共同認可使之清凈），三是如牛臥（像牛躺臥的地方一樣自然清凈），四是故廢處（廢棄的地方自然清凈），五是秉法作（通過如法儀式使之清凈）。起心作者，在最初建造寺廟時，確定地基石之後，如果有一個比丘作為檢查校對的人，應該發起這樣的心念：『在這座寺廟或者一個房間里，為僧眾建造一個乾淨的廚房。』共印持者，在確定寺廟地基時，如果只有三個人，應該由一個比丘告訴其他比丘說：『諸位具壽（jushou，對出家人的尊稱）！都可以用心印定這個地方。在這座寺廟或者一個房間里，為僧眾建造一個乾淨的廚房。』第二第三次應該這樣說。言如牛臥者，寺廟的房屋就像牛躺臥一樣，房門沒有固定的位置。即使沒有進行任何儀式，這個地方也就自然成為凈地。言故廢處者，指的是經過很長時間僧舍廢棄的地方，如果重新來的人到達舊的接觸過的地方，也就自然成為凈地。然而這不能過夜，必須立即進行儀式。言秉法作者，指的是秉持白二羯磨（bai er jiemo，佛教儀式）來結界，具體內容如《百一羯磨》中所說。如前五種作凈法之後，佛說讓各位比丘得到兩種安樂：一是在裡面煮飯，在外面儲藏；二是在外面煮飯，在裡面儲藏，都沒有過失。檢查驗證四部眾僧，親眼看到當今的行事，並且詳細觀察佛教戒律的宗旨。

【English Translation】 English version Bathing together with clothes on, where there is no pond, they wash their bodies by the well, always using old clothes and not damaging new ones, putting on dry clothes separately before returning to their rooms. The ground is cleanly smeared with cow dung, and other matters are all as before, with no difference whatsoever in clothing etiquette. Or some collect their sarira (relics) to build stupas for the deceased, called Kula (small stupa), shaped like small stupas without wheels or covers on top. However, stupas are divided into mundane and sacred, as discussed extensively in the Vinaya. How can one abandon Shakyamuni Buddha's sacred teachings and follow the secular rituals of the Duke of Zhou, wailing for months and wearing mourning clothes for three years! It has been heard that Dharma Master Lingyu did not hold funeral ceremonies or wear mourning clothes, but instead performed meritorious deeds in memory of the deceased. Many masters in Luoyang also follow this practice. Some may consider this unfilial, but little do they know that it is more in line with the principles of the Vinaya.

Thirteen, Methods of Consecrating Land

There are five methods of purifying land: first, through intention; second, through common seal; third, like a cow's resting place; fourth, abandoned places; and fifth, through legal action. 'Through intention' means that when initially building a monastery, after determining the foundation stones, if a Bhikshu (Buddhist monk) is the inspector, he should generate the following thought: 'In this monastery or a room, let us build a clean kitchen for the Sangha (Buddhist community).' 'Through common seal' means that when determining the foundation of the monastery, if there are only three people, one Bhikshu should say to the other Bhikshus: 'Venerable ones! All can use your minds to seal this place. In this monastery or a room, let us build a clean kitchen for the Sangha.' The second and third times should be said in the same way. 'Like a cow's resting place' means that the monastery's buildings are like a cow's resting place, with no fixed location for the doors. Even if no ritual is performed, this place naturally becomes pure. 'Abandoned places' refers to places where monasteries have been abandoned for a long time. If someone returns to the old, touched place, it naturally becomes pure. However, this cannot be left overnight; a ritual must be performed immediately. 'Through legal action' refers to establishing boundaries by upholding the Bai Er Jiemo (dual karma ritual), as described in the 'Hundred and One Karmas'. After performing the five methods of purification as mentioned above, the Buddha said to allow the Bhikshus to have two kinds of peace: first, to cook inside and store outside; second, to cook outside and store inside, both without fault. Examine and verify the four assemblies of monks, personally observe the current practices, and carefully observe the principles of the Vinaya.

，大同如此立凈。但未作凈之前，若共飲食同界宿者，咸有煮宿之過。既其加法，雖共界宿無煮宿之罪，斯其教也。

言一寺者，總唱住處以為凈廚，房房之內生熟皆貯。如其不聽內宿，豈可遣僧出外而住？一則僧不護宿，二乃貯畜無愆。西國相承，皆總結一寺為凈廚也。若欲局取一邊，並在開限，不同神州律師見矣。且如未結衣界，離宿招愆；僧若結已，離便無失。凈廚亦爾。既其聖許，勿滯凡情。又復護衣之法，界有樹等不同，但護界分，意非防女。凈人來入廚內，豈得即是村收？假令身入村坊，持衣無不護女。維那持衣撿校，斯亦漫為傷急矣。

十四五眾安居

若前安居，謂五月黑月一日。后安居，則六月黑月一日。唯斯兩日合作安居，於此中間文無許處。至八月半是前夏了，至九月半是后夏了，此時法俗盛興供養。從八月半已后名歌栗底迦月，江南迦提設會，正是前夏了時。八月十六日即是張羯絺那衣日，斯其古法。又律文云，凡在夏內有如法緣須受日者，隨有多少緣來，即須準日而受。一宿事至，受其一日；如是至七，皆對別人。更有緣來，律遣重請而去。如過七日齊八日已去，乃至四十夜中間羯磨受八日等去，然不得過半夏在外而宿，為此但聽四十夜矣。必有病緣及諸難事須向余處，

【現代漢語翻譯】現代漢語譯本：如此這般，便可建立清凈的僧團。但在未作清凈法之前，如果一起飲食、同在一個區域內住宿的人，都會有煮宿（長時間停留）的過失。既然已經進行了加法（結界等儀式），即使同在一個區域內住宿也不會有煮宿的罪過，這就是佛陀的教導。

所謂『一寺』，是指將整個寺院的住處都作為清凈的廚房，所有的房間里都可以儲存生食和熟食。如果寺院不允許在寺內住宿，怎麼能讓僧人到外面去住呢？一方面僧人無法守護自己的住所，另一方面儲存食物也沒有過失。西方的傳統都是將整個寺院作為一個清凈的廚房。如果想要侷限地只取寺院的一部分，都應該在劃定的範圍內，這和神州的律師（指中國的律宗律師）的看法不同。比如，如果沒有結衣界，離開住所就會有罪過；僧人如果已經結了衣界，離開住所就沒有過失。清凈廚房也是如此。既然佛陀已經允許，就不要拘泥於凡夫的情感。而且，守護衣物的方法，各個結界的地方因為樹木等不同而有所差異，但守護的是結界的範圍，目的不是爲了防範女性。清凈人進入廚房內，難道就可以說是村落的收入了嗎？即使身在村落里，持有衣物的人沒有不防範女性的。維那（寺院的管理者）拿著衣物檢查，這也實在是過分緊張了。

十四五眾安居

如果前安居，指的是五月黑月一日（陰曆五月初一）。后安居，則是六月黑月一日（陰曆六月初一）。只有這兩天可以進行安居，在這兩個日期之間的其他日子，經典中沒有允許。到八月半是前夏結束，到九月半是后夏結束，這個時候法師和信徒盛行供養。從八月半以後叫做歌栗底迦月（Kārttika，印度歷第八個月），江南地區舉行迦提設會，正是在前夏結束的時候。八月十六日就是張羯絺那衣日（Kathina，功德衣），這是古代的傳統。還有律文中說，凡是在夏季里有如法的因緣需要接受日期的，無論有多少因緣到來，都必須按照日期來接受。如果發生了一夜的事情，就接受一天；如果這樣持續到七天，都要對其他人說明。如果還有其他因緣到來，律法允許重新請求離開。如果超過七天，到了第八天以後，乃至四十夜中間羯磨（Karma，業）接受八天等離開，但是不能超過半夏在外面住宿，因此只允許四十夜。如果確實有疾病或者其他困難的事情需要去其他地方，

【English Translation】 English version: In this way, a pure Sangha can be established. However, before the purification ritual is performed, those who eat together and reside within the same boundary are all subject to the fault of 'prolonged stay'. Once the 'addition' (such as boundary establishment) has been performed, there is no fault of 'prolonged stay' even if residing within the same boundary. This is the teaching of the Buddha.

The term 'one monastery' refers to designating the entire residence of the monastery as a pure kitchen, where both raw and cooked food can be stored in all the rooms. If the monastery does not allow overnight stays within its premises, how can monks be sent to stay outside? On one hand, the monks cannot protect their residence; on the other hand, there is no fault in storing food. The tradition in the Western Regions is to regard the entire monastery as a pure kitchen. If one wants to restrict it to only a part of the monastery, it should be within the designated boundary, which differs from the views of the Vinaya masters (referring to Chinese Vinaya masters) in China. For example, without establishing a robe boundary, leaving the residence incurs a fault; if a monk has established a robe boundary, there is no fault in leaving the residence. The same applies to the pure kitchen. Since the Buddha has permitted it, do not be attached to the emotions of ordinary beings. Moreover, the methods of protecting robes vary depending on the trees and other differences in each boundary, but the protection is for the boundary itself, not for preventing women. If a layperson enters the kitchen, can it be considered as village income? Even if one is in a village, those who hold robes do not fail to protect themselves from women. The Vinaya master (monastery manager) holding the robes for inspection is an unnecessary overreaction.

Fourteen or Fifteen Monks' Retreat

If it is the former retreat, it refers to the first day of the dark month of May (lunar May 1st). The latter retreat is on the first day of the dark month of June (lunar June 1st). Only these two days are suitable for entering the retreat; there is no permission in the scriptures for any other days in between. The end of the former summer is at the half of August, and the end of the latter summer is at the half of September. At this time, both monastics and laity are actively engaged in offerings. From the half of August onwards, it is called the Kārttika (Indian calendar eighth month), and the Kathina (robe offering ceremony) festival in Jiangnan is precisely at the end of the former summer. The sixteenth day of August is the day for spreading the Kathina (merit robe), which is the ancient tradition. Furthermore, the Vinaya text states that whenever there is a legitimate reason to receive a date during the summer retreat, one must accept the date according to the number of reasons that arise. If an event occurs for one night, accept one day; if it continues for seven days, it must be explained to others. If there are other reasons, the Vinaya allows requesting to leave again. If it exceeds seven days, from the eighth day onwards, even up to the middle of the forty nights, one can receive eight days through Karma (action) and leave, but one cannot stay outside for more than half of the summer retreat, hence only forty nights are allowed. If there is indeed illness or other difficult matters requiring one to go elsewhere,

雖不受日不破安居。出家五眾既作安居，下眾有緣囑授而去。未至夏前豫分房舍，上坐取其好者，以次分使至終。那爛陀寺現行斯法，大眾年年每分房舍。世尊親教深為利益：一則除其我執，二乃普護僧房，出家之眾理宜須作。然江左諸寺時有分者，斯乃古德相傳，尚行其法。豈容住得一院將為己有，不觀合不遂至盡形？良由上代不行，致使後人失法。若能準教分者，誠有深益矣。

十五隨意成規

凡夏罷歲終之時，此日應名隨意，即是隨他於三事之中任意舉發說罪除愆之義。舊云自恣者，是義翻也。必須於十四日夜請一經師升高座誦佛經，於時俗士云奔、法徒霧集，燃燈續明、香花供養。明朝總出旋繞村城，各並虔心禮諸制底，棚車輿像鼓樂張天，幡蓋縈羅飄揚蔽日，名為三摩近離，譯為和集，凡大齋日悉皆如是。即是神州行城法也，禺中始還入寺，日午方為大齋。過午咸集，各取鮮茅可一把許，手執足蹈作隨意事，先乃苾芻、後方尼眾、次下三眾。若其眾大恐延時者，應差多人分受隨意，被他舉罪則準法說除。當此時也，或俗人行施、或眾僧自為，所有施物將至眾前。其五德應問上坐云：「此物得與眾僧為隨意物不？」上坐答云：「得。」所有衣服刀子針錐之流，受已均分，斯其教也。此日所以奉刀

【現代漢語翻譯】現代漢語譯本：即使不受持不破齋戒的安居。出家的比丘、比丘尼等五眾已經開始安居，下座的比丘如果有因緣需要離開，可以被囑託並離開。在夏季安居開始之前預先分配房舍，上座的比丘先選取好的房舍，然後依次分配直到結束。那爛陀寺現在實行這種方法，大眾每年都這樣分配房舍。世尊親自教導，這樣做有很深的利益：一是去除我執，二是普遍保護僧房，出家的僧眾理應這樣做。然而江左的寺廟有時也有分配房舍的，這是古代德行高尚的僧人相傳下來的，仍然實行這種方法。怎麼能允許住在一個院子里就將它視為己有，不考慮是否符合規矩直到終老？這是因為前代沒有實行這種方法，導致後人失去了這種做法。如果能夠按照教導分配房舍，確實有很深的益處。

十五、隨意成規

凡是在夏季安居結束、歲末的時候，這一天應該叫做隨意日，也就是允許他人就三種事情（見、聞、疑）中隨意舉發自己的罪過，從而消除過錯的意思。舊時所說的『自恣』，是義譯。必須在十四日晚上請一位經師登上高座誦讀佛經，這時世俗之人蜂擁而至，僧眾如霧般聚集，點燃燈火持續照明，用香花供養。第二天早上，大家一起繞著村莊和城市行走，各自虔誠地禮拜各個制底（佛塔），裝飾華麗的車子和佛像，鼓樂喧天，幡蓋和彩旗飄揚遮蔽天空，這叫做三摩近離（Samakinnari），翻譯為和合聚集，凡是大的齋戒日都像這樣。這就是神州（中國）舉行的繞城儀式，到中午才返回寺廟，午後才開始大齋。午後大家聚集在一起，各自拿一把新鮮的茅草，手持茅草，用腳踩地，進行隨意儀式，先是比丘，然後是比丘尼，然後是其餘三眾。如果僧眾很多，恐怕時間太長，應該安排多人分頭接受隨意，如果被他人舉發罪過，就按照佛法說出以消除罪過。在這個時候，或者俗人佈施，或者僧眾自己出資，所有的施捨之物都拿到大眾面前。五德（指戒臘、智慧、禪定、忍辱、持戒五種功德）應該問上座說：『這些東西可以給眾僧作為隨意之物嗎？』上座回答說：『可以。』所有的衣服、刀子、針錐之類，接受后平均分配，這就是佛陀的教導。這一天之所以奉獻刀子

【English Translation】 English version: Even without observing the summer retreat that is not broken by the day. Once the five groups of ordained monks and nuns have begun the summer retreat, junior monks may be entrusted and leave if they have a reason to do so. Before the summer retreat begins, rooms should be pre-assigned, with senior monks choosing the best rooms first, and then distributing them in order until the end. This is the practice currently followed at Nālandā Monastery (ancient center of learning in India), where the community distributes rooms every year. The World-Honored One (Śākyamuni Buddha) personally taught this, which is deeply beneficial: first, it eliminates attachment to self; second, it universally protects the monastic residence. Ordained monks and nuns should reasonably do this. However, some monasteries in Jiangzuo (region in southeastern China) sometimes distribute rooms, which is a tradition passed down from ancient virtuous monks, and they still practice this method. How can one be allowed to live in a courtyard and consider it one's own, without considering whether it conforms to the rules until the end of life? This is because the previous generations did not practice this method, which caused later generations to lose this practice. If one can distribute rooms according to the teachings, it is indeed deeply beneficial.

Rules for 'At-Will' (Pāri)

Generally, at the end of the summer retreat and the end of the year, this day should be called the 'At-Will' day, which means allowing others to freely point out one's faults in the three matters (seeing, hearing, and suspecting), thereby eliminating mistakes. The old saying 'self-surrender' is a free translation of the meaning. On the evening of the fourteenth day, a scripture teacher must be invited to ascend the high seat and recite Buddhist scriptures. At this time, worldly people flock to the event, and the monastic community gathers like mist, lighting lamps to continue the illumination, and making offerings of incense and flowers. The next morning, everyone walks around the villages and cities together, each devoutly worshiping the various cetiyas (Buddhist monuments), with decorated carts and Buddha images, drums and music filling the sky, and banners and canopies fluttering and covering the sun. This is called Samakinnari (harmonious gathering), which translates to harmonious assembly. All major fasting days are like this. This is the city-circling ritual practiced in Shenzhou (China). They return to the monastery around noon, and the great meal begins in the afternoon. In the afternoon, everyone gathers together, each taking a handful of fresh thatch, holding the thatch in their hands, and stamping their feet on the ground, performing the 'At-Will' ritual, first the bhikshus (monks), then the bhikshunis (nuns), and then the remaining three groups. If the community is large and the time is feared to be too long, multiple people should be arranged to receive the 'At-Will' separately. If one is accused of a fault by others, one should speak according to the Dharma to eliminate the fault. At this time, either laypeople make offerings, or the monastic community contributes themselves, and all the donated items are brought before the community. The five virtues (referring to the five merits of seniority, wisdom, meditation, forbearance, and adherence to precepts) should ask the senior monk: 'Can these items be given to the community as 'At-Will' items?' The senior monk replies: 'Yes.' All items such as clothing, knives, needles, and awls are accepted and distributed equally. This is the Buddha's teaching. The reason for offering knives on this day

針者，意求聰明利智也。隨意既訖任各東西，即是坐夏已周，無勞更經一宿。廣如余處，此不詳言。

言說罪者，意欲陳罪說己先愆，改往修來至誠懇責。半月半月為褒灑陀，朝暮朝暮憶所犯罪(褒灑是長養義，陀是凈義。意明長善凈除破戒之過。昔云布薩者，訛略也)。初篇若犯，事不可治。第二有違，人須二十。若作輕過，對不同者而除悔之。梵云痾缽底缽喇底提舍那。痾缽底者，罪過也。缽喇底提舍那，即對他說也。說己之非冀令清凈。自須各依局分，則罪滅可期；若總相談愆，非律所許。舊云懺悔，非關說罪。何者？懺摩乃是西音，自當忍義。悔乃東夏之字，追悔為目。悔之與忍迥不相干。若的依梵本，諸除罪時應云至心說罪。以斯詳察，翻懺摩為追悔，似罕由來。西國之人但有觸誤及身錯相觸著，無問大小，大者垂手相向，小者合掌虔恭。或可撫身、或時執膞、口云懺摩，意是請恕愿勿瞋責，律中雲提舍那矣，恐懷后滯、就他致謝，即說懺摩之言。必若自己陳罪，乃云提舍那矣，恐懷后滯、用啟先迷。雖可習俗久成，而事須依本。梵云缽刺婆刺拏，譯為隨意，亦是飽足義，亦是隨他人意舉其所犯。

十六匙箸合否

西方食法唯用右手，必有病故開聽畜匙。其箸則五天所不聞、四部亦未見

，而獨東夏共有斯事。俗徒自是舊法，僧侶隨情用否。箸既不聽不遮，即是當乎略教。用時眾無譏議，東夏即可行焉；若執俗有嗤嫌，西土元不合捉。略教之旨，斯其事焉。

十七知時而禮

夫禮敬之法須合其儀，若不順教則平地顛蹶。故佛言：「有二種污觸，不應受禮亦不禮他。」若違教者，拜拜皆招惡作之罪。何謂二污？一是飲食污，謂若食啖一切諸物，下至吞嚼一片之藥，若不漱口洗手已來，並不合受禮禮他。若飲漿或水，乃至茶蜜等湯及酥糖之類，若未漱口洗手，禮同前犯。二是不凈污，謂大小行來身未洗凈，及未洗手漱口；或身或衣被便利不凈洟唾等污，未凈已來；若旦起未嚼齒木，禮同前犯。又于大眾聚集齋會之次，合掌即是致敬，故亦不勞全禮，禮便違教。或迮鬧處、或不凈地、或途路中，禮亦同犯。斯等諸事並有律文，但為日久相承、地居寒國，欲求順教事亦難為，莫不引同多以自慰，詎肯留心於小罪耳！

十八便利之事

便利之事，略出其儀。下著洗浴之裙，上披僧腳崎服，次取觸瓶添水令滿持將上廁，閉戶遮身。土須二七塊，在其廁外，于磚石上或小版上而安置之。其磚版量，長一肘闊半肘。其土碎之為末，列作兩行，一一別聚。更安一塊，復將三丸入于廁內安在一邊

【現代漢語翻譯】現代漢語譯本：只有東夏才有這樣的情況。信徒們仍然遵循舊的習俗，僧侶們則根據自己的情況決定是否採用。既然允許使用筷子，既不禁止也不干涉，那就是相當於默許了。使用時大家沒有異議，那麼在東夏就可以實行；如果拘泥於世俗的批評和嫌棄，那麼在西土原本就不應該使用筷子。這就是略教的宗旨所在。

十七知時而禮

禮敬的法則必須符合儀軌，如果不遵循教義，就會平地摔倒。所以佛說：『有兩種污穢的情況，不應該接受禮拜，也不應該禮拜他人。』如果違背教義，每次禮拜都會招致惡作之罪。什麼是兩種污穢呢？一是飲食污，指的是如果吃喝了任何東西，哪怕是吞下一片藥，如果沒有漱口洗手，就不應該接受禮拜或禮拜他人。如果喝了飲料或水，乃至茶、蜂蜜等湯類以及酥糖之類的食物，如果沒有漱口洗手，禮拜的過失與之前相同。二是不凈污，指的是大小便後身體沒有洗乾淨，以及沒有洗手漱口；或者身體或衣服被大小便、不乾淨的鼻涕唾液等弄髒，沒有清理乾淨；或者早上起床后沒有嚼齒木，禮拜的過失與之前相同。另外，在大眾聚集的齋會場合，合掌就表示致敬，所以也不需要完全行禮，行禮反而違背教義。或者在擁擠喧鬧的地方、或者在不乾淨的地面、或者在道路上，行禮的過失也相同。這些事情都有律文規定，只是因為時間長久，互相沿襲，又居住在寒冷的國家，想要完全遵循教義也很難做到，大家總是引用相同的做法來搪塞，很少有人會留意這些小罪過！

十八便利之事

關於大小便的事情，簡單地說明一下儀軌。下身穿著洗浴的裙子，上身披著僧腳崎服（僧侶穿的類似裙子的服裝），然後拿著裝滿水的觸瓶（水瓶）去廁所，關上門遮蔽身體。需要準備十四塊土塊，放在廁所外面，放在磚頭上或小木板上。磚頭或木板的大小，長一肘，寬半肘。把土塊弄碎成末，排列成兩行，每一塊都分開堆放。再放一塊土塊，然後把三丸土放入廁所內，放在一邊。

【English Translation】 English version: Only in Dongxia (East Xia, referring to China) is this the case. Lay followers adhere to old customs, while monks decide whether to follow them according to their own discretion. Since the use of chopsticks is permitted, neither prohibited nor interfered with, it is tantamount to tacit approval. If there are no objections when using them, then it can be practiced in Dongxia; if one adheres to worldly criticisms and dislikes, then chopsticks should not have been used in the Western Lands (India) in the first place. This is the essence of 'abbreviated teachings'.

Seventeen: Knowing the Time to Prostrate

The method of paying respects must conform to the proper etiquette; if one does not follow the teachings, one will stumble on level ground. Therefore, the Buddha said, 'There are two kinds of defilements; one should neither receive prostrations nor prostrate to others.' If one violates the teachings, each prostration will incur the sin of wrong-doing. What are the two defilements? First is the defilement of food and drink, which means that if one eats or drinks anything, even swallowing a piece of medicine, one should not receive prostrations or prostrate to others without rinsing the mouth and washing the hands. If one drinks beverages or water, even tea, honey, or other soups, as well as foods like clarified butter and sugar, the offense of prostration is the same as before if one has not rinsed the mouth and washed the hands. Second is the defilement of impurity, which means that after urinating or defecating, the body has not been washed clean, and the hands and mouth have not been rinsed; or if the body or clothing is soiled by urine, feces, unclean nasal mucus, saliva, etc., before being cleaned; or if one has not chewed a toothpick after getting up in the morning, the offense of prostration is the same as before. Furthermore, in gatherings of the assembly or during vegetarian feasts, joining the palms is a sign of respect, so there is no need to perform a full prostration, as prostrating would violate the teachings. Or in crowded and noisy places, or on unclean ground, or on the road, the offense of prostration is the same. These matters are all stipulated in the Vinaya (monastic rules), but because of the long passage of time, mutual inheritance, and living in cold countries, it is difficult to fully follow the teachings, and everyone always uses the same practices as excuses, rarely paying attention to these minor offenses!

Eighteen: Matters of Excretion

Regarding matters of excretion, briefly explain the etiquette. Wear a bathing skirt on the lower body, and drape a seng jiao qi fu (a robe-like garment worn by monks) on the upper body. Then, take a chu ping (water bottle) filled with water and bring it to the toilet, closing the door and concealing the body. Fourteen pieces of earth are needed, placed outside the toilet, on bricks or small boards. The size of the bricks or boards should be one zhou (a unit of measurement, approximately the length of a forearm) long and half a zhou wide. Crush the earth into powder, arrange it in two rows, each piece piled separately. Place another piece of earth, and then put three balls of earth inside the toilet, placing them to one side.

，一將拭體、一用洗身。洗身之法，須將左手先以水洗，后兼土凈。余有一丸粗，且一遍洗其左手。若有籌片，持入亦佳，如其用罷須擲廁外；必用故紙，可棄廁中。既洗凈了，方以右手牽下其衣，瓶安一邊，右手撥開傍戶，還將右手提瓶而出。或以左臂抱瓶，拳其左手，可用右手閉戶而去。就彼土處蹲坐一邊，若須坐物隨時量處。置瓶左髀之上，可以左臂向下壓之，先取近身一七塊土，別別洗其左手，後用餘七，一一兩手俱洗，其磚木上必須凈洗。余有一丸，將洗瓶器，次洗臂踹及足並令清潔，然後隨情而去。此瓶之水不合入口唇。重至房中，以凈瓶水漱口。若其事至觸此瓶者，還須洗手漱口方可執余器具。斯乃大便之儀，粗說如此。必其省事，咸任自為；幸有供人，使澆非過。小便則一二之土可用洗手洗身，此即清凈之先為敬基本。或人將為小事，律教乃有大呵。若不洗凈，不合坐僧床，亦不應禮三寶。此是身子伏外道法，佛因總制苾芻。修之則奉律福生，不作乃違教招罪。斯則東夏不傳，其來尚矣；設令啟示，遂起嫌心。即道：「大乘虛通，何凈何穢？腹中恒滿，外洗寧益？」詎知輕欺教撿、誣罔聖心，受禮禮他俱招罪過，著衣啖食天神共嫌。若不洗凈，五天同笑，所至之處人皆見譏。弘紹之賓，特宜傳教。既

【現代漢語翻譯】現代漢語譯本一人負責擦拭身體，一人負責清洗身體。清洗身體的方法是，必須先用左手用水清洗，然後用土清潔。如果有一團粗糙的東西，就用它來清洗左手。如果有籌片，拿著它也很好，用完后必須扔到廁所外面；如果一定要用舊紙，可以丟在廁所里。洗乾淨后，再用右手拉下衣服，把瓶子放在一邊，右手撥開旁邊的門，然後用右手提著瓶子出去。或者用左臂抱著瓶子，握緊左手，可以用右手關門離開。到那塊土的地方蹲坐在一邊，如果需要坐的東西，隨時根據情況選擇地方。把瓶子放在左大腿上，可以用左臂向下壓住它，先取離身體近的七塊土，分別清洗左手，然後用剩下的七塊土，一一清洗雙手，磚木上必須洗乾淨。如果有一團粗糙的東西，就用來清洗瓶子，然後清洗手臂、腳和腳，使它們都清潔，然後隨意離開。這個瓶子里的水不應該入口唇。回到房間后，用乾淨的瓶子里的水漱口。如果發生事情碰到這個瓶子，還必須洗手漱口才能拿其他器具。這是大便的禮儀，粗略地說就是這樣。如果想省事，就自己隨意處理；如果幸運地有人伺候，讓他澆水也沒什麼不對。小便可以用一兩塊土來洗手洗身，這是清潔的開始，是恭敬的基本。有些人認為這是小事，但律教對此有嚴厲的呵斥。如果不洗乾淨，不應該坐在僧人的床上，也不應該禮拜三寶。這是身體屈服於外道的方法，佛陀因此總的制定了比丘的戒律。遵守它就能奉行戒律，產生福報，不遵守它就是違背教義，招致罪過。這種做法在東夏沒有流傳，由來已久；即使有人啓發，也會引起嫌棄之心。他們會說：『大乘是虛無通達的，哪裡有什麼乾淨和污穢？腹中經常充滿食物，外面清洗有什麼益處？』哪裡知道這是輕視教義的約束、誣衊聖人的心意，接受別人的禮拜和禮拜別人都會招致罪過，穿著衣服吃東西，天神都會嫌棄。如果不洗乾淨，五天都會嘲笑，所到之處人們都會譏諷。弘揚佛法的人，尤其應該傳授這些教義。既

【English Translation】 English version One person is responsible for wiping the body, and another for washing the body. The method of washing the body is to first wash the left hand with water, and then cleanse with earth. If there is a ball of rough material, use it to wash the left hand first. If there are counting chips, it is good to hold them, and they must be thrown outside the toilet after use; if old paper must be used, it can be discarded in the toilet. After washing clean, use the right hand to pull down the clothes, place the bottle on one side, use the right hand to open the side door, and then carry the bottle out with the right hand. Or hold the bottle with the left arm, clench the left hand, and use the right hand to close the door and leave. Go to that place with soil and squat on one side, and choose a place according to the situation if something is needed to sit on. Place the bottle on the left thigh, and press it down with the left arm. First take seven pieces of soil close to the body, and wash the left hand separately, then use the remaining seven to wash both hands one by one, and the bricks and wood must be washed clean. If there is a ball of rough material, use it to wash the bottle, then wash the arms, legs, and feet to make them all clean, and then leave as you please. The water in this bottle should not enter the lips. Return to the room and rinse the mouth with clean bottled water. If something happens and touches this bottle, you must wash your hands and rinse your mouth before you can hold other utensils. This is the etiquette for defecation, roughly speaking. If you want to save trouble, handle it yourself as you please; if you are lucky enough to have someone to serve you, it is not wrong to let him pour water. For urination, one or two pieces of soil can be used to wash hands and body, this is the beginning of cleanliness, and the basic of reverence. Some people consider this a small matter, but the Vinaya teachings have severe reprimands for this. If you don't wash clean, you shouldn't sit on a monk's bed, nor should you prostrate to the Three Jewels (Triratna). This is the method of the body submitting to externalist (Tirthika) practices, and the Buddha (Buddha) therefore generally established the precepts for Bhikshus (monks). Observing it will uphold the precepts and generate blessings, and not observing it is violating the teachings and inviting sin. This practice has not been transmitted in Dongxia (East Asia), and it has been a long time; even if someone enlightens, it will cause resentment. They will say: 'Mahayana (Great Vehicle) is empty and all-pervading, where is there any cleanliness and defilement? The belly is always full of food, what is the benefit of washing outside?' How do they know that this is despising the constraints of the teachings, slandering the mind of the saints, and receiving the worship of others and worshiping others will both incur sin, and wearing clothes and eating food will be disliked by the gods. If you don't wash clean, the five heavens will laugh, and people will ridicule you wherever you go. Those who promote the Dharma (Buddha's teachings) should especially teach these doctrines. Since

而厭離塵俗、舍家趣非家，即須慇勤用釋父之言，何得睚𥈐于毗尼之說！如其不信，幸可依此洗之五六日間，便知不洗之過。然而寒冬之月須作暖湯，自外三時事便隨意。然有筒槽帛拂，非本律文。或有含水將去，亦乖凈法。凡是僧坊，先須凈治廁處，若自無力，教化為之供十方僧。理通凡聖，無多所費，斯其要焉。是凈方業，固非虛矣。理須大槽可受一兩石，貯土令滿置在圊邊，大眾必無私房可畜。若卒無水瓶，許用瓷瓦等缽，盛水將入安在一邊，右手澆洗亦無傷也。江淮地下瓫廁者多，不可於斯即為洗凈，宜應別作洗處，水流通出為善。且如汾州抱腹、岱嶽靈巖、荊府玉泉、楊州白塔，圊廁之所頗傳其法，然而安置水土片有闕如。向使早有人教，行法亦不殊王舍。斯乃先賢之落漠，豈是後進之蒙籠者哉。然其廁內貯土置瓶，並須安穩勿令闕事。添瓶之罐著㭰為佳，如畜君持準前為矣。銅瓶插蓋而口寬，元來不中洗凈，若其腹邊𣃆為一孔、頂上以錫固之，高出尖臺中安小孔，此亦權用，當時須也。

重曰：

載勞紙筆幾致慇勤，順流從諫冀有其人？大聖既雙林而寂體，羅漢亦五印而灰身，遺余法教影響斯晨，行寄捐生之侶、興由棄俗之賓，舍渾渾之煩濁、慕皎皎之清塵，外垢與內惑而俱喪、上結共下縛

【現代漢語翻譯】現代漢語譯本：那些厭惡塵世，捨棄家庭而出家的人，就應該慇勤地遵循佛陀的教誨，怎麼能對《毗奈耶經》（Vinaya，戒律）的說法吹毛求疵呢！如果他們不相信，不妨按照這種方法清洗五六天，便會知道不清洗的過錯。然而在寒冷的冬天，需要準備溫水，其餘三個時辰的事情可以隨意安排。至於筒槽和帛拂，並非根本的律文規定。或者有人拿著含水的物品進去，也違背了清凈的法則。凡是僧院，首先要清掃乾淨廁所，如果自己沒有能力，就教化他人來為十方僧眾提供服務。這個道理適用於凡人和聖人，花費不多，卻是非常重要的。這是清凈的行業，確實不是虛假的。應該準備一個可以容納一兩石的大槽，裝滿泥土放在廁所旁邊，大眾一定不能私自擁有可以儲存的物品。如果實在沒有水瓶，允許用瓷瓦等缽，盛水拿進去放在一邊，用右手澆水沖洗也沒有妨礙。江淮一帶地下陶罐廁所很多，不能在那裡直接清洗乾淨，應該另外設定清洗的地方，讓水流通出去為好。例如汾州的抱腹寺、岱嶽的靈巖寺、荊州的玉泉寺、揚州的白塔寺，廁所的設定頗有傳法，然而安置水土方面略有欠缺。如果早有人教導，行持的方法也不會與王舍城（Rajagrha）不同。這是因為前賢的疏忽，難道是後輩的愚昧無知嗎？廁所內儲存泥土放置水瓶，都必須安穩，不要缺少。新增水瓶的罐子用木架支撐為好，如同畜養君持（Junchi，一種容器）一樣。銅瓶插上蓋子，瓶口寬大，本來不適合清洗，如果瓶子腹部開一個小孔，頂部用錫固定，高出尖臺，在尖臺上開一個小孔，這也是權宜之計，當時是需要的。

再次強調：

我費盡紙筆，多次慇勤勸告，希望能有順應潮流、聽從勸諫的人出現。偉大的佛陀已經在雙林（Sala Grove）中寂滅，阿羅漢（Arhat）也在五印（Five regions of India）火化了身體，遺留下來的法教影響著今天，修行寄託在捐棄生命的同伴身上，興盛依靠捨棄世俗的僧人，捨棄渾濁的煩惱，仰慕皎潔的清凈，外在的污垢和內在的迷惑都一起喪失，上面的束縛和下面的束縛都一起解脫。

【English Translation】 English version: Those who are disgusted with worldly affairs and leave their homes to pursue the homeless life should diligently follow the words of the Buddha. How can they nitpick at the teachings of the Vinaya (discipline)? If they do not believe, they may as well try washing in this way for five or six days, and they will know the fault of not washing. However, in the cold winter months, warm water should be prepared, and other matters at the other three times can be arranged at will. As for the bamboo tubes and cloth wipers, they are not fundamental precepts of the Vinaya. Or if someone brings in something containing water, it also violates the pure Dharma. In all monasteries, the toilet area must first be cleaned. If one does not have the strength to do it oneself, one should teach others to provide service for the monks of the ten directions. This principle applies to both ordinary people and sages, and it does not cost much, but it is very important. This is a pure occupation, and it is certainly not false. A large trough that can hold one or two dan (石，unit of dry measure) of earth should be prepared and placed next to the toilet, filled with soil. The public must not privately possess items that can be stored. If there is really no water bottle, it is permissible to use a ceramic or earthenware bowl to hold water and place it on one side, and it is not harmful to wash with the right hand. In the Jianghuai area, there are many underground pottery toilets, and it is not possible to wash cleanly there. A separate washing area should be set up, and it is good for the water to flow out. For example, Baofu Temple in Fenzhou, Lingyan Temple in Mount Tai, Yuquan Temple in Jingzhou, and Baita Temple in Yangzhou are quite famous for their toilet arrangements, but there are some shortcomings in the placement of water and soil. If someone had taught them earlier, the practice would not be different from that in Rajagrha (王舍城). This is due to the negligence of the former sages, and not the ignorance of the later generations. The soil storage and water bottles in the toilet must be stable and not lacking. It is best to support the jar for adding water bottles with a wooden frame, just like raising a Junchi (君持, a type of container). A copper bottle with a lid and a wide mouth is not suitable for washing. If a small hole is made in the side of the bottle and the top is fixed with tin, protruding from the pointed platform with a small hole on the platform, this is also an expedient measure, which was necessary at the time.

Again, I emphasize:

I have labored with paper and pen, repeatedly urging with sincerity, hoping that there will be someone who follows the trend and listens to advice. The great Buddha has already entered Nirvana in the Sala Grove (雙林), and the Arhats (阿羅漢) have cremated their bodies in the Five Regions of India (五印). The remaining Dharma teachings influence today. Practice is entrusted to companions who renounce life, and prosperity depends on monks who abandon the world. Abandoning the turbid afflictions, admiring the pure and bright, both external defilements and internal delusions are lost together, and both the upper and lower bonds are released.

而同湮，蕭條其跡、爽亮其神，四儀無累、三尊是親，既不被生人之所笑，豈復怖死王之見瞋？利九居而軫念，成三代之芳因。幸希萬一而能改，亦寧辭二紀之艱辛。

南海寄歸內法傳卷第二大正藏第 54 冊 No. 2125 南海寄歸內法傳

南海寄歸內法傳卷第三

翻經三藏沙門義凈撰十九受戒軌則二十洗浴隨時二十一坐具襯身二十二臥息方法二十三經行少病二十四禮不相扶二十五師資之道二十六客舊相遇二十七先體病源二十八進藥方法二十九除其弊藥三十旋右觀時

十九受戒軌則

西國出家軌儀，咸悉具有聖制，廣如百一羯磨，此但略指方隅。諸有發心欲出家者，隨情所樂到一師邊陳其本意，師乃方便問其難事，謂非害父母等。難事既無，許言攝受。既攝受已，或經旬月令其解息，師乃為授五種學處，名鄔波索迦。自此之前，非七眾數。此是創入佛法之基也。師次為辦縵條僧腳崎及下裙等並缽濾羅，方為白僧陳出家事。僧眾許已，為請阿遮利耶。可於屏處令剃頭人為除鬚髮，方適寒溫教其洗浴。師乃爲著下裙，方便撿察非黃門等，次與上衣令頂戴受。著法衣已授與缽器，是名出家。次於本師前，阿遮利耶授十學處，或時闇誦、或可讀文。既受戒已，名室羅末尼羅(譯

【現代漢語翻譯】現代漢語譯本：

與萬物一同歸於寂滅，讓世俗的痕跡消散，使精神煥發出光彩。不受四種儀態（行、住、坐、臥）的束縛，以佛、法、僧三寶為親。既然不被活著的人嘲笑，又何必害怕死後閻王的責備？希望通過努力，在九幽之地也能得到安寧，成就三代人的美好因緣。如果能有萬分之一的希望可以改變現狀，也絕不推辭二十年的艱辛。

《南海寄歸內法傳》卷第二《大正藏》第54冊 No. 2125 《南海寄歸內法傳》

《南海寄歸內法傳》卷第三

翻經三藏沙門義凈撰十九、受戒軌則二十、洗浴隨時二十一、坐具襯身二十二、臥息方法二十三、經行少病二十四、禮不相扶二十五、師資之道二十六、客舊相遇二十七、先體病源二十八、進藥方法二十九、除去弊藥三十、旋右觀時

十九、受戒軌則

在西方的出家儀軌中，都完全具備聖人制定的規範，詳細內容記載在《百一羯磨》中，這裡只是簡略地指出一些方面。凡是有決心想要出家的人，可以根據自己的意願到一位師父那裡陳述自己的想法。師父會委婉地詢問他是否有障礙出家的事情，比如是否傷害過父母等。如果沒有這些障礙，師父就答應接納他。接納之後，或者經過十天半個月，讓他放鬆心情，師父就為他傳授五種學處，稱為'鄔波索迦'（Upasaka，近事男）。在此之前，還不屬於七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）之列。這是最初進入佛法的基礎。師父接著為他準備縵條（mantle，袈裟）、僧腳崎（samghati，僧伽梨，大衣）以及下裙等，還有缽和濾水器，然後才為他向僧眾陳述出家的事情。僧眾允許之後，為他請阿遮利耶（Acariya，軌範師）。可以在隱蔽的地方讓剃頭的人為他剃除鬚髮，然後根據天氣寒暖教他洗浴。師父為他穿上下裙，仔細檢查他是否是黃門（閹人）等，然後給他上衣，讓他頂戴受持。穿上法衣之後，授予他缽器，這叫做'出家'。然後在本師面前，阿遮利耶（Acariya，軌範師）傳授十種學處，或者背誦，或者讀誦經文。受戒之後，稱為'室羅末尼羅'（Sramanera，沙彌，勤策男）

【English Translation】 English version:

To be one with annihilation, to let worldly traces fade away, and to make the spirit shine brightly. Unburdened by the four postures (walking, standing, sitting, lying down), and with the Three Jewels (Buddha, Dharma, Sangha) as kin. Since one is not laughed at by the living, why fear the reprimand of King Yama after death? Hoping to achieve peace in the netherworld through effort, and to create auspicious causes for three generations. If there is even a one in ten thousand chance to change the situation, one would never refuse twenty years of hardship.

《A Record of the Buddhist Practices Sent Home from the Southern Sea》Volume 2 T. 54, No. 2125 《A Record of the Buddhist Practices Sent Home from the Southern Sea》

《A Record of the Buddhist Practices Sent Home from the Southern Sea》Volume 3

Composed by the Tripitaka Master Yijing 19. Rules for Ordination 20. Bathing at Appropriate Times 21. Seat Cushions 22. Methods of Resting 23. Walking Meditation for Fewer Illnesses 24. Not Supporting Each Other During Prostrations 25. The Way of Teacher and Disciple 26. Meeting Guests and Old Acquaintances 27. First Understanding the Source of Illness 28. Methods of Administering Medicine 29. Removing Harmful Medicines 30. Turning to the Right and Observing the Time

Rules for Ordination

In the monastic rules of the Western Lands (India), all have the regulations established by the sages, which are extensively recorded in the 《Hundred and One Karmas》. Here, only some aspects are briefly pointed out. Those who are determined to renounce the household life can, according to their wishes, go to a teacher and state their intentions. The teacher will tactfully inquire about any obstacles to ordination, such as whether they have harmed their parents, etc. If there are no such obstacles, the teacher will agree to accept them. After accepting them, perhaps after ten days or half a month, allowing them to relax, the teacher will then transmit the five precepts, called 'Upasaka' (layman). Before this, they are not counted among the seven assemblies (Bhikkhu, Bhikkhuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika). This is the foundation for initially entering the Buddha's Dharma. The teacher then prepares for them the mantle, samghati (outer robe), and lower skirt, as well as a bowl and water filter, and then presents the matter of ordination to the Sangha. After the Sangha approves, an Acariya (preceptor) is invited. In a secluded place, a barber can be asked to shave their head and beard, and then they are taught to bathe according to the weather. The teacher puts on the lower skirt for them, carefully checking that they are not eunuchs, etc., and then gives them the upper robe, which they respectfully receive. After putting on the Dharma robe, they are given the bowl, which is called 'ordination'. Then, in front of the teacher, the Acariya (preceptor) transmits the ten precepts, either reciting them or reading the text. After receiving the precepts, they are called 'Sramanera' (novice).

為求寂，言欲求趣涅槃圓寂之處。舊云沙彌者，言略而音訛；翻作息慈，意準而無據也)，威儀節度、請教白事，與進具者體無二準，但于律藏十二無犯。其正學女片有差降。十二者何？一不分別衣、二離衣宿、三觸火、四足食、五害生種、六青草上棄不凈、七輒上高樹、八觸寶、九食殘宿食、十壞地、十一不受食、十二損生苗。斯之十二，兩小非過。其正學女，后五便犯。此下三眾，咸制安居。其六法六隨法，如余處說。能如是者，方成應法，是五眾收，堪銷物利。豈有既出家后師主不授十戒，恐其毀破大戒不成。此則妄負求寂之名、虛抱出家之稱，以懷片利，寧知大損！經云「雖未受十戒，墮僧數」者，乃是權開一席，豈得執作長時！又神州出家皆由公度，既蒙落髮，遂乃權依一師。師主本不問其一遮，弟子亦何曾請其十戒。未進具來恣情造罪，至受具日令入道場，律儀曾不預教，臨時詎肯調順？住持之道，固不然矣。既不合銷，常住受施負債何疑。理應依教而為濟脫。凡蒙公度者，皆須預請一師，師乃先問難事，若清凈者為受五戒，后觀落髮，授縵條衣令受十戒。法式既閑、年歲又滿，欲受具戒，師乃觀其志意，能奉持者即可為辦六物併爲請餘九人，或入小壇、或居大界、或自然界，俱得秉法。然壇場之內，或

【現代漢語翻譯】為求寂（Śrāmaṇera，意為尋求涅槃圓寂之處。舊時稱『沙彌』，是省略且音訛的說法；翻譯為『息慈』，意思準確但沒有依據），在威儀節度、請教白事等方面，與即將受具足戒者沒有兩樣，只是在律藏中有十二條戒律不會觸犯。而式叉摩那（Śikṣamāṇā，正學女）在這方面略有不同。這十二條是什麼呢？一是不能分別衣服、二是不能離衣過夜、三是不能觸火、四是不能用腳取食物、五是不能傷害生長的種子、六是不能在青草上丟棄不凈物、七是不能隨意登上高樹、八是不能觸控寶物、九是不能吃剩餘的食物、十是不能破壞土地、十一是不能不接受食物、十二是不能損害生長的幼苗。這十二條，對於沙彌和沙彌尼來說，並非嚴重的過失。而式叉摩那，后五條就容易觸犯。這之後的比丘（Bhikṣu）、比丘尼（Bhikṣuṇī）、式叉摩那三眾，都要遵守安居的規定。至於六法和六隨法，如同其他地方所說。能夠這樣做的，才符合應有的規範，才能被五眾接納，才能消化信眾的供養。難道有出家后師父不傳授十戒，是擔心他們毀壞大戒而無法成就嗎？這實在是辜負了求寂之名，空有出家之稱，只爲了貪圖微小的利益，哪裡知道會造成巨大的損失！經中說『即使沒有受十戒，也算在僧眾之列』，那只是爲了暫時開設一個席位，怎麼能當作長久之計！而且，中原地區出家都是通過官方的度牒，既然已經剃度，就暫時依止一位師父。師父原本就不詢問他的遮難，弟子又何曾請求傳授十戒。在受具足戒之前隨意造罪，到了受具足戒那天，才讓他進入道場，律儀事先沒有教導，臨時怎麼會調順呢？這樣的住持之道，肯定是不行的。既然不符合資格，那麼接受常住的施捨，欠下債務又有什麼疑問呢？理應按照教義來救濟解脫。凡是通過官方度牒出家的人，都必須事先請求一位師父，師父先詢問遮難之事，如果清凈的，就為他受五戒，然後觀看剃度，授予縵條衣，讓他受十戒。法式已經熟悉，年齡也滿了，想要受具足戒，師父就觀察他的志向和意願，如果能夠奉持戒律，就可以為他準備六物，併爲他請其餘九人，或者進入小壇，或者居住在大界，或者在自然界，都可以秉持佛法。然而在壇場之內，或者現代漢語譯本 English version Seeking the state of quietude, it refers to seeking the place of Nirvāṇa Parinirvāṇa (涅槃圓寂之處, the place of complete extinction). The old term 'Śrāmaṇera' (沙彌) is an abbreviated and corrupted pronunciation; translating it as 'cessation of compassion' is accurate in meaning but without basis. In terms of demeanor, etiquette, seeking instruction, and reporting matters, there is no difference between them and those about to receive full ordination, except that they do not violate twelve precepts in the Vinaya (律藏). The Śikṣamāṇā (式叉摩那, probationary female monastic) differs slightly in this regard. What are these twelve? First, not distinguishing between clothes; second, not sleeping away from clothes; third, not touching fire; fourth, not taking food with feet; fifth, not harming growing seeds; sixth, not discarding impure things on green grass; seventh, not casually climbing tall trees; eighth, not touching treasures; ninth, not eating leftover food; tenth, not damaging the ground; eleventh, not refusing food; twelfth, not harming growing sprouts. These twelve are not serious offenses for Śrāmaṇeras and Śrāmaṇerīs. However, the Śikṣamāṇā is prone to violating the last five. The Bhikṣus (比丘, fully ordained monks), Bhikṣuṇīs (比丘尼, fully ordained nuns), and Śikṣamāṇās must all observe the rules of the Vassa (安居, rainy season retreat). As for the six dharmas and six following dharmas, they are as described elsewhere. Only those who can do this are in accordance with the proper norms, can be accepted by the five assemblies, and can digest the offerings of the faithful. Is it that after someone leaves home, the teacher does not transmit the ten precepts, fearing that they will break the major precepts and fail to achieve enlightenment? This is truly betraying the name of seeking quietude, having the mere appearance of leaving home, and only seeking small benefits, not knowing that it will cause great loss! The sutra says, 'Even if one has not received the ten precepts, they are counted among the Sangha (僧眾, monastic community),' but that is only to temporarily open a seat, how can it be taken as a long-term plan! Moreover, in the central plains, leaving home is done through official ordination certificates. Once one has been tonsured, they temporarily rely on a teacher. The teacher originally does not ask about their impediments, and the disciple has never requested the transmission of the ten precepts. Before receiving full ordination, they freely create offenses, and on the day of receiving full ordination, they are allowed to enter the monastery, but the monastic rules have not been taught beforehand, how can they be disciplined at that time? Such a way of maintaining the monastery is certainly not possible. Since they are not qualified, what doubt is there about accepting the offerings of the monastery and incurring debts? One should rely on the teachings to provide relief and liberation. All those who leave home through official ordination certificates must first request a teacher, who first asks about the impediments. If they are pure, they are given the five precepts, then the tonsure is observed, the Kāṣāya (縵條衣, monastic robe) is given, and they are allowed to receive the ten precepts. Once the rules are familiar and the age is full, if they want to receive full ordination, the teacher observes their aspirations and intentions. If they can uphold the precepts, the teacher can prepare the six requisites for them and invite the other nine people, either entering a small altar, or residing in a large boundary, or in a natural boundary, all can uphold the Dharma. However, within the altar, or

【English Translation】 To seek quiescence, it means to seek the place of Nirvāṇa Parinirvāṇa (圓寂之處). The old term 'Śrāmaṇera' (沙彌) is an abbreviated and corrupted pronunciation; translating it as 'cessation of compassion' is accurate in meaning but without basis. In terms of demeanor, etiquette, seeking instruction, and reporting matters, there is no difference between them and those about to receive full ordination, except that they do not violate twelve precepts in the Vinaya (律藏). The Śikṣamāṇā (式叉摩那) differs slightly in this regard. What are these twelve? First, not distinguishing between clothes; second, not sleeping away from clothes; third, not touching fire; fourth, not taking food with feet; fifth, not harming growing seeds; sixth, not discarding impure things on green grass; seventh, not casually climbing tall trees; eighth, not touching treasures; ninth, not eating leftover food; tenth, not damaging the ground; eleventh, not refusing food; twelfth, not harming growing sprouts. These twelve are not serious offenses for Śrāmaṇeras and Śrāmaṇerīs. However, the Śikṣamāṇā is prone to violating the last five. The Bhikṣus (比丘), Bhikṣuṇīs (比丘尼), and Śikṣamāṇās must all observe the rules of the Vassa (安居). As for the six dharmas and six following dharmas, they are as described elsewhere. Only those who can do this are in accordance with the proper norms, can be accepted by the five assemblies, and can digest the offerings of the faithful. Is it that after someone leaves home, the teacher does not transmit the ten precepts, fearing that they will break the major precepts and fail to achieve enlightenment? This is truly betraying the name of seeking quiescence, having the mere appearance of leaving home, and only seeking small benefits, not knowing that it will cause great loss! The sutra says, 'Even if one has not received the ten precepts, they are counted among the Sangha (僧眾),' but that is only to temporarily open a seat, how can it be taken as a long-term plan! Moreover, in the central plains, leaving home is done through official ordination certificates. Once one has been tonsured, they temporarily rely on a teacher. The teacher originally does not ask about their impediments, and the disciple has never requested the transmission of the ten precepts. Before receiving full ordination, they freely create offenses, and on the day of receiving full ordination, they are allowed to enter the monastery, but the monastic rules have not been taught beforehand, how can they be disciplined at that time? Such a way of maintaining the monastery is certainly not possible. Since they are not qualified, what doubt is there about accepting the offerings of the monastery and incurring debts? One should rely on the teachings to provide relief and liberation. All those who leave home through official ordination certificates must first request a teacher, who first asks about the impediments. If they are pure, they are given the five precepts, then the tonsure is observed, the Kāṣāya (縵條衣) is given, and they are allowed to receive the ten precepts. Once the rules are familiar and the age is full, if they want to receive full ordination, the teacher observes their aspirations and intentions. If they can uphold the precepts, the teacher can prepare the six requisites for them and invite the other nine people, either entering a small altar, or residing in a large boundary, or in a natural boundary, all can uphold the Dharma. However, within the altar, or

用眾家褥席、或可人人自將坐物，略辦香花不在營費。其受戒者，教令三遍一一禮僧、或時近前兩手執足，此二皆是聖教禮敬之儀。亦既禮已，教其乞戒。既三乞已，本師對眾為受衣缽。其缽須持以巡行普呈大眾，如合樣者，大眾人人咸云好缽；如不言者，招越法罪。然後依法為受。其羯磨師執文而讀、或時闇誦，俱是聖教。既受戒已，名鄔波三缽那(鄔波是近，三缽那是圓，謂涅槃也。今受大戒，即是親近涅槃。舊云具足者，言其泛意)。然羯磨亦竟，急須量影記五時之別。其量影法，預取一木條如細箸許可長一肘，折其一頭，四指令豎如曲尺形，勿使相離豎著日中，余杖布地，令其豎影與臥杖相當，方以四指量其臥影，滿一四指名一布路沙，乃至多布路沙、或一布路沙餘一指半指、或但有一指等。如是加減可以意測(言布路沙者，譯為人也。所以四指之影名一人者，即是四指豎杖、影長四指之時，此人立在中，影量與身量相似，其八指遂與身量兩影相似。斯據中人，未必皆爾。自余長短義可準之)。然須道其食前食后。若天陰及夜，即須準酌而言之。若依神州法者，或可豎尺日中量影長短，或復記其十二辰數。言五時者，既而方域異儀、月數離合，自非指事，難以委知。一謂冬時，有四月，從九月十六日至正月十

【現代漢語翻譯】現代漢語譯本可以用大家的褥子坐墊，或者每個人自帶坐具，稍微準備一些香和花，不必花費寺院的費用。對於那些接受戒律的人，教導他們三次一一禮拜僧人，或者有時上前用雙手捧住僧人的腳，這兩種都是佛教中表達尊敬的儀式。在禮拜完畢后，教導他們乞求戒律。在三次乞求后，本師（為首的僧人）當著大眾為他們授予衣缽。授予缽時，必須拿著缽巡迴展示給大眾，如果符合標準的，大眾都應該說『好缽』；如果不說，就會犯越法的罪過。然後依法為他們授戒。羯磨師（授戒儀式的主持者）拿著文書誦讀，或者有時暗中背誦，這些都是佛教的儀軌。受戒完畢后，就名為鄔波三缽那(Upasampada)（鄔波(Upa)是近的意思，三缽那(sampada)是圓滿的意思，指的是涅槃。現在接受大戒，就是親近涅槃。舊譯為『具足』，是說它的泛泛之意）。羯磨儀式結束后，要儘快測量影子，記錄五時的差別。測量影子的方法是，預先取一根木條，像細筷子一樣，大約一肘長，折斷它的一頭，使四指長的一段豎立起來，像曲尺一樣，不要讓它們分離，豎立在陽光下，其餘的木條平放在地上，使豎立的影子的末端與平放的木條對齊，然後用四指測量平放木條上的影子長度，滿四個指頭稱為一布路沙(Purusa)，乃至更多布路沙(Purusa)，或者一布路沙(Purusa)多一指半指，或者只有一指等等。這樣的加減可以意會（布路沙(Purusa)的意思是人。之所以四指的影子稱為一人，是因為四指長的木條豎立起來，影子長度為四指的時候，這個人站在中間，影子的長度與身高相似，那麼八指的長度就與身高和影子的總和相似。這是根據中等身材的人來說的，未必都這樣。其餘身高長短的意義可以類推）。必須說明是飯前還是飯後測量的。如果天陰或者夜晚，就必須酌情估計。如果按照神州（中國）的方法，可以豎立尺子在陽光下測量影子的長短，或者記錄十二辰數。說到五時，因為地域不同、月份的離合不同，如果不是親自指點，難以詳細瞭解。第一種是冬季，有四個月，從九月十六日到正月十

【English Translation】 English version One may use the cushions and mats provided by everyone, or each person may bring their own seating. Prepare some incense and flowers, which need not be paid for by the monastery. For those receiving the precepts, instruct them to bow to the Sangha three times, one by one, or sometimes to approach and hold the feet with both hands. Both of these are rituals of reverence in the sacred teachings. After the bowing is complete, instruct them to request the precepts. After requesting three times, the preceptor (the leading monk) will bestow the robes and bowl upon them in front of the assembly. When bestowing the bowl, it must be held and shown to the entire assembly. If it is up to standard, the assembly should all say 'Good bowl'; if they do not speak, they will incur the transgression of violating the Dharma. Then, bestow the precepts according to the Dharma. The Karmacharya (the one who presides over the ordination ceremony) recites the text, or sometimes recites it from memory, both of which are sacred teachings. After the precepts have been received, one is called Upasampada (Upa means near, and sampada means complete, referring to Nirvana. Now, receiving the great precepts means drawing near to Nirvana. The old translation 'fully ordained' expresses its general meaning). After the Karma ceremony is completed, one must quickly measure the shadow and record the differences between the five times. The method of measuring the shadow is to take a wooden stick, like a thin chopstick, about one cubit long, break off one end, and make a four-finger-length section stand upright, like a right angle, without separating them. Place it upright in the sunlight, with the rest of the stick lying flat on the ground, so that the end of the upright shadow aligns with the flat stick. Then, measure the length of the shadow on the flat stick with four fingers. Four fingers is called one Purusa, and so on for more Purusas, or one Purusa plus one and a half fingers, or just one finger, etc. Such additions and subtractions can be understood intuitively (Purusa means person. The reason why a shadow of four fingers is called one person is that when a four-finger-long stick is standing upright and the shadow length is four fingers, the person standing in the middle has a shadow length similar to their height, so eight fingers is similar to the sum of the height and shadow. This is based on a person of average height, and may not be the case for everyone. The meaning of other heights can be inferred). It must be stated whether the measurement was taken before or after the meal. If it is cloudy or night, one must estimate accordingly. If following the methods of Shenzhou (China), one can erect a ruler in the sunlight and measure the length of the shadow, or record the twelve zodiacal branches. As for the five times, because of different regions and the separation and combination of months, it is difficult to know in detail without personal instruction. The first is winter, which has four months, from September 16th to January 10th.

五日。二謂春時，亦有四月，從正月十六日至五月十五日。三謂雨時，但有一月，從五月十六日至六月十五日。四謂終時，唯一日一夜，謂六月十六日晝夜。五是長時，從六月十七日至九月十五日。此乃獨于律教中佛制，如是次第明有密意也。若依方俗，或作三時、四時、六時，如余處說。凡西方南海出家之人，創相見者，問云：「大德幾夏？」答云：「爾許。」若同夏者，問在何時。若時同者，問得幾日。若日同者，問食前後。同在食前，方問其影。影若有殊，大小成異；影若同者便無大小。坐次則據其先至，知事乃任彼前差。向西方者必須閑此，不同支那記其月日而已。然那爛陀寺多是長時，明相才出受其近圓，意取同夏之中多為最大。即當神州六月十七日明相才出，由不得后夏故(此據西方坐夏之法。若如神州舊行，即當五月十七日也)。若六月十六日夜將盡而受戒者，則同夏之中最小，由其得后夏故。

既受戒已不待䞋施，若其師有為辦少多，或持腰絳或濾水羅等。奉臨壇者，以表不空之心。次即本師為指戒本，令識罪相方教誦戒。既其熟已誦大律藏，日日誦過旦旦試之，不恒受持恐損心力，誦律藏了方學經論。此是西方師資途轍，雖復去聖懸遠，然而此法未虧，為此二師喻之父母。豈有欲受之時非常

【現代漢語翻譯】現代漢語譯本五日：第一種是春季，有時包括四月，從正月十六日到五月十五日。第二種是雨季，只有一個月，從五月十六日到六月十五日。第三種是結束之時，只有一日一夜，即六月十六日的晝夜。第四種是長時，從六月十七日到九月十五日。這只是律教中佛陀的規定，如此次第分明，其中有深意。如果按照地方風俗，或者分為三時、四時、六時，如其他地方所說。凡是西方南海出家的人，初次相見，會問：『大德（Dàdé，尊稱有德行的人）幾夏（xià，指安居的次數）？』回答說：『若干。』如果安居的次數相同，就問在何時安居。如果時間相同，就問得了幾天。如果天數相同，就問是飯前還是飯後。如果都是飯前，才問影子。影子如果不同，大小就不同；影子如果相同，就沒有大小之分。座位的次序按照先到的順序，知事（zhīshì，寺院中的職務）則由先前委任的人擔任。前往西方的人必須熟悉這些，不同於支那（Zhīnà，古代對中國的稱呼）只記錄月日而已。然而那爛陀寺（Nàlántuó Sì，古代印度佛教寺院）大多是長時安居，黎明時分才接受近圓戒（jìnyuánjiè，比丘戒），意思是取同一次安居中時間最長的。相當於神州（Shénzhōu，中國的別稱）六月十七日黎明時分，因為不能晚於后一次安居（這是根據西方安居的方法。如果按照神州舊有的做法，就相當於五月十七日）。如果六月十六日夜晚將盡時受戒，那麼就是同一次安居中時間最短的，因為他得到了后一次安居。

受戒之後不必等待佈施，如果他的師父（shīfu，老師）為他準備了少許東西，或者拿著腰絳（yāotāo，繫在腰間的帶子）或者濾水羅（lǜshuǐluó，過濾水的器具）等。奉獻給臨壇者（líntánzhě，主持儀式的人），以表示不空之心。然後本師（běnshī，自己的老師）為他指明戒本（jièběn，戒律的文字），讓他認識罪相（zuìxiàng，罪行的表現）才教他誦戒。既然已經熟悉了，就誦大律藏（dàlǜzàng，完整的戒律經典），每天誦讀，每天都進行測試，不經常受持恐怕會損害心力，誦完律藏才學習經論。這是西方師資（shīzī，老師和學生）的途徑，雖然距離聖人已經很遙遠，然而這種方法還沒有缺失，因此把這兩位老師比作父母。難道有想要受戒的時候不非常……

【English Translation】 English version The five periods are: First, the spring season, which sometimes includes the fourth month, from the sixteenth day of the first month to the fifteenth day of the fifth month. Second, the rainy season, which lasts only one month, from the sixteenth day of the fifth month to the fifteenth day of the sixth month. Third, the ending period, which is only one day and one night, namely the day and night of the sixteenth day of the sixth month. Fourth, the long period, which lasts from the seventeenth day of the sixth month to the fifteenth day of the ninth month. This is solely a rule established by the Buddha in the Vinaya (rules of conduct), and such a clear sequence has profound meaning. According to local customs, it may be divided into three periods, four periods, or six periods, as mentioned elsewhere. Whenever monks from the Western and Southern Seas meet for the first time, they ask: 'Venerable (Dàdé, a respectful term for virtuous people), how many summers (xià, refers to the number of rainy season retreats)?' The answer is: 'So many.' If the number of retreats is the same, they ask when the retreat was observed. If the time is the same, they ask how many days have passed. If the number of days is the same, they ask whether it was before or after the meal. If both were before the meal, they then ask about the shadow. If the shadows are different, the seniority differs; if the shadows are the same, there is no difference in seniority. The order of seating is based on the order of arrival, and the assigned duties (zhīshì, monastic duties) are based on prior appointment. Those going to the West must be familiar with these customs, unlike in China (Zhīnà, an ancient term for China) where only the month and day are recorded. However, Nālandā Monastery (Nàlántuó Sì, an ancient Indian Buddhist monastery) mostly observes the long period, receiving the Upasampadā (jìnyuánjiè, full ordination) at dawn, meaning they take the longest time within the same retreat. This is equivalent to dawn on the seventeenth day of the sixth month in China (Shénzhōu, another name for China), because it cannot be later than the subsequent retreat (this is according to the Western method of observing the retreat. If according to the old practice in China, it would be equivalent to the seventeenth day of the fifth month). If one receives ordination on the night of the sixteenth day of the sixth month, nearing its end, then it is the shortest time within the same retreat, because he obtained the subsequent retreat.

After receiving ordination, there is no need to wait for offerings. If his teacher (shīfu, teacher) has prepared a few things for him, or is holding a waistband (yāotāo, a belt worn around the waist) or a water filter (lǜshuǐluó, a tool for filtering water), etc., he offers them to the one presiding over the altar (líntánzhě, the one who leads the ceremony) to express a sincere heart. Then the preceptor (běnshī, one's own teacher) points out the precepts (jièběn, the text of the precepts) to him, so that he recognizes the nature of offenses (zuìxiàng, the manifestations of offenses) before teaching him to recite the precepts. Once he is familiar with them, he recites the Great Vinaya Pitaka (dàlǜzàng, the complete collection of monastic rules), reciting it daily and testing it daily. Constant upholding is feared to harm mental strength, so he studies the Sutras and Shastras only after reciting the Vinaya Pitaka. This is the path of teachers and students (shīzī, teachers and students) in the West. Although far removed from the sages, this method has not been lost, and therefore these two teachers are likened to parents. Surely there is no time when one does not greatly desire to receive ordination...

勞倦，亦既得已戒不關懷，有始無終可惜之甚。自有一會求受，受已不重參師，不誦戒經、不披律典，虛沾法伍自損損他，若此之流成滅法者。然西方行法，受近圓已去名鐸曷攞(譯為小師)，滿十夏名悉他薛攞(譯為住位)，得離依止而住，又得為鄔波馱耶。凡有書疏往還，題云求寂某乙、小苾芻某乙、住位苾芻某乙。若學通內外德行高著者，便云多聞苾芻某乙，不可云僧某乙。僧是僧伽，目乎大眾，寧容一己輒道四人？西方無此法也。凡為親教師者，要須住位滿足十夏；秉羯磨師及屏教者並余證人，並無定年、幾事，須解律清凈中邊數滿。律云「非鄔波馱耶而喚為鄔波馱耶，非阿遮利耶喚為阿遮利耶，或翻此二，及親斥鄔波馱耶名者，皆得惡作之罪。」若有人問云：「爾親教師其名何也？」或問：「汝誰弟子？」或可自有事至須說師名者，皆應言：「我因事至說鄔波馱耶名。鄔波馱耶名某甲。」西國南海稱「我」不是慢詞，設令道「汝」亦非輕稱，但欲別其彼此，全無倨傲之心，不併神州將為鄙惡。若其嫌者改我為今，斯乃咸是聖教，宜可行之，不得雷同無分皁白。云爾。

凡諸白衣詣苾芻所，若專誦佛典情希落髮畢愿緇衣，號為童子；或求外典無心出離，名曰學生。斯之二流並須自食(西國僧寺，多有學

生來就苾芻習學外典，一得驅馳給侍、二乃教發好心。既有自利利他，畜之非損，必是杜多一缽，理則不勞。若也片有供承，亦成是要。遣給齒木、令其授食，足應時須，不傷悲道也)。若餐常住，聖教全遮；必其于眾有勞，準功亦合餐食；或是普通之食、或可施主先心，雖復啖食故成無罪。夫龍河影沒、鷲嶺光收，傳法羅漢能余幾在。故論云「大師眼閉、證者隨亡，煩惱增時應勤莫逸。」理當諸德共作護持，若委隨而縱慢心，欲遣人天，何所歸向？律云「有秉羯磨，我法未滅。若不秉時，我法便盡。」又曰「戒住我住。」理非虛說。既有深旨，誠可敬歟。

重曰：

大師影謝、法將隨亡，邪山峻峙、慧巘隤綱，重明佛日，寔委賢良。若遵小徑，誰弘大方？幸惟通哲勉力宣揚。冀紹隆之無替，傳永劫而彌芳。彌芳伊何、戒海揚波，此則教將滅而不滅、行欲訛而不訛，符正說于王舍、事無虧于逝多。

二十洗浴隨時

夫論洗浴之法，西國乃與東夏不同，但以時節調和稍異余處。於十二月花果恒有，不識冰雪薄有微霜，雖復多暑亦非苦熱。熱則身無拂子，寒乃足無皴裂，為此人多洗沐體尚清凈，每於日日之中不洗不食。又復所在之處極饒池水，時人皆以穿池為福。若行一驛，則望見三二十所，或

【現代漢語翻譯】現代漢語譯本：如果新出家的比丘學習外道典籍，一是能讓他跑腿侍奉，二是能啓發他的善心。既然有自利利他的作用，蓄養他並非壞事。必定讓他遵守頭陀行，只持一個缽，按理說不應讓他勞作。如果稍微有所供養，也算是重要的幫助。給他提供牙籤，讓他接受食物，足以應付他日常所需，不會妨礙他修道。如果讓他吃常住的食物，聖教是完全禁止的；如果他對大眾有所勞作，按照功勞也應該讓他吃飯；或者可以吃普通食物，或者可以吃施主事先發心供養的食物，即使吃了也構不成罪過。龍河的佛影已經消失，鷲峰的佛光也已收斂，能夠傳法的阿羅漢還能剩下幾位？所以經論說：『大師涅槃，證悟者也隨之逝去，煩惱增多時應該勤奮不懈怠。』理應各位有德之人共同護持，如果放任自流，縱容懈怠之心，想要教化人天，又該歸向何處？律藏說：『如果有秉持羯磨（指如法如律的僧團事務處理），我的佛法就不會滅亡。如果不秉持羯磨，我的佛法就會滅盡。』又說：『戒律存在，我（佛法）就存在。』這些道理並非虛言。既然有深刻的意義，實在值得尊敬啊。

重申：大師的佛影已經逝去，弘揚佛法的法將也隨之逝去，邪見之山高聳，智慧之山崩塌，重新照亮佛法的太陽，實在要依靠賢良之士。如果只遵循小路，誰來弘揚大道？希望各位通達事理的人努力宣揚佛法。希望能夠繼承和發揚光大，使佛法永遠流傳，散發芬芳。芬芳是什麼呢？就是戒律之海揚起波濤，這樣佛法才能看似要滅亡卻不會滅亡，修行看似要訛誤卻不會訛誤，符合王舍城的正說，事情不會有虧于逝多林（Jetavana）。

二十、隨時洗浴關於洗浴的方法，西印度和東夏（中國）不同，只是因為時節調和稍有差異。在十二月花果常有，不認識冰雪，只有薄薄的微霜，即使多暑熱也不是酷熱。熱的時候身上沒有塵垢，冷的時候腳上沒有皴裂，因此那裡的人大多洗浴，身體崇尚清凈，每天都要洗浴，不洗浴就不吃飯。而且到處都有很多池水，當時的人都以挖池為積福。如果走一個驛站，就能望見三二十個池塘，或許...

【English Translation】 English version: If a newly ordained Bhikshu (Buddhist monk) studies external scriptures, firstly, it allows him to run errands and serve, and secondly, it can inspire his good intentions. Since there is the benefit of self and others, keeping him is not harmful. He must adhere to the Dhuta (ascetic practices), holding only one bowl, and logically should not be made to labor. If there is a slight offering, it is also an important help. Providing him with toothpicks and allowing him to receive food is sufficient for his daily needs and will not hinder his practice. If he eats the Sangha's (monastic community) food, the Holy Teaching completely forbids it; if he labors for the Sangha, according to his merit, he should also be allowed to eat; or he can eat ordinary food, or food that a donor has initially intended to offer, even if he eats it, it does not constitute a sin. The Buddha's shadow in the Dragon River has disappeared, and the light of Vulture Peak has been withdrawn. How many Arhats (enlightened beings) who can transmit the Dharma (teachings) remain? Therefore, the scriptures say: 'When the Master passes away, those who have attained enlightenment also pass away; when afflictions increase, one should be diligent and not be lazy.' It is reasonable for all virtuous ones to jointly protect and uphold the Dharma. If one lets things drift and indulges in laziness, where will one turn to teach humans and devas (gods)? The Vinaya (monastic code) says: 'If there is the upholding of Karma (actions, specifically referring to the proper conduct of monastic affairs), my Dharma will not perish. If there is no upholding of Karma, my Dharma will come to an end.' It also says: 'When the precepts abide, I (the Dharma) abide.' These principles are not false words. Since they have profound meaning, they are truly worthy of respect.

Reiteration: The Master's shadow has passed away, and the Dharma generals who propagate the Dharma have also passed away. The mountains of wrong views are towering, and the mountains of wisdom are collapsing. To re-illuminate the sun of the Buddha Dharma, it truly relies on virtuous and wise individuals. If one only follows the small path, who will propagate the Great Way? I hope that all those who understand the principles will strive to propagate the Dharma. May it be inherited and carried forward without fail, and may it be transmitted forever, spreading fragrance. What is the fragrance? It is the ocean of precepts raising waves. In this way, the Dharma will seem to be about to perish but will not perish, and the practice will seem to be about to be corrupted but will not be corrupted, conforming to the correct teachings in Rajagriha (ancient Indian city), and the affairs will not be deficient in Jetavana (monastery).

Twenty: Bathing at Appropriate Times Regarding the method of bathing, West India is different from East Xia (China), only because the seasonal adjustments are slightly different. In December, flowers and fruits are always available, and they do not recognize ice and snow, only thin frost. Even if there is much heat, it is not extreme heat. When it is hot, the body has no dust, and when it is cold, the feet have no chapped skin. Therefore, most people there bathe, and the body values cleanliness. Every day they bathe, and they do not eat without bathing. Moreover, there are many ponds everywhere, and people at that time all considered digging ponds as accumulating merit. If one travels one station, one can see thirty or twenty ponds, perhaps...

寬一畝五畝。于其四邊種多羅樹，高四五十尺。池乃皆承雨水，湛若清江。八制底處皆有世尊洗浴之池，其水清美異於餘者。那爛陀寺有十餘所大池，每至晨時寺嗚健稚令僧徒洗浴，人皆自持浴裙，或千或百俱出寺外，散向諸池各為澡浴。其浴裙法，以疊布長五肘、闊肘半，繞身使匝，抽出舊裙回兩頭令向前，取左邊上角以右手牽向腰下令使近身，並蹙右邊擪入腰內。此謂著浴裙法。臥時著裙其法亦爾。欲出池時，抖擻徐出勿令蟲著。上岸法式廣如律辯。若不向池，寺中洗者，著裙同此，水遣人澆，隨處隨時可為障蔽。世尊教為浴室，或作露地磚池、或作去病藥湯、或令油遍涂體，夜夜油恒揩足、朝朝頭上塗油，明目去風深為利益，皆有聖教，不遑具述廣如律也。又洗浴者並須饑時。浴已方食，有其二益：一則身體清虛無諸垢穢，二則痰癊消散能餐飲食。飽方洗浴，醫明所諱。故知饑沐飽浴之言，未是通方之論。若著三尺浴衣，褊小形露；或元不著，赤體而浴者，深乖教理也。應用四幅洗裙，遮身可愛，非直奉遵聖教，亦乃不愧人神。余之可不，智者當悉。夜浴尚不改容，對人寧無掩蔽耳。

二十一坐具襯身

禮拜敷其坐具，五天所不見行。致敬起為三禮，四部罔窺其事。凡為禮者，拜數法式如別章所陳

【現代漢語翻譯】現代漢語譯本池塘寬一畝到五畝不等。在池塘的四邊種植多羅樹（一種高大的棕櫚樹），樹高四五十尺。池塘里的水都是承接的雨水，清澈得像清江一樣。八制底（具體地點不詳）的各處都有世尊洗浴過的池塘，那裡的水清澈美好，與別處不同。那爛陀寺（古代印度佛教寺院及大學）有十多所大池塘，每天早晨，寺廟會鳴響健稚（一種樂器，用於報時或集眾），讓僧侶們去洗浴。人們都自己拿著浴裙，或者幾百人，或者上千人，一起走出寺外，分散到各個池塘去洗澡。關於浴裙的穿法，是用五肘長、肘半寬的疊布，繞在身上，使之包裹嚴實，然後抽出舊裙子的兩頭，讓其向前，取左邊的上角，用右手拉向腰下，使其貼近身體，並且將右邊多餘的部分塞入腰內。這就是穿浴裙的方法。睡覺時穿裙子的方法也是這樣。想要出池塘時，抖擻身體，慢慢地出來，不要讓蟲子附著在身上。上岸的規矩，詳細的在戒律中有說明。如果不去池塘，在寺廟裡洗澡的人，穿浴裙的方法也一樣，讓人用水澆，隨時隨地都可以遮蔽身體。世尊教導建造浴室，或者建造露天的磚池，或者用去病藥湯洗浴，或者讓人用油涂遍全身，每天晚上都用油擦腳，每天早上都在頭上塗油，這對於明目和去除風邪有很深的益處，這些都有聖教的教導，不能一一詳述，詳細的在戒律中也有說明。還有，洗浴的人都必須在飢餓的時候洗。洗完澡再吃飯，有兩個好處：一是身體清虛，沒有各種污垢，二是痰液消散，能夠吃得下飯。吃飽了再洗澡，是醫生所忌諱的。所以說飢餓時洗澡，吃飽了洗浴的說法，並不是通達事理的言論。如果穿三尺長的浴衣，過於狹小，身體暴露；或者乾脆不穿，赤身裸體地洗澡，這都深深地違背了教義。應該用四幅布做的洗裙，遮蔽身體，這樣既可愛，又不僅僅是奉行聖教，而且也不會愧對人神。其餘的道理，有智慧的人應當明白。晚上洗澡尚且要保持儀容，面對人難道不應該遮掩身體嗎？禮拜時鋪設坐具，這種做法在五天（古代印度的五個區域）是看不到的。表示尊敬而起身行三禮，四部（佛教的四個部類：比丘、比丘尼、優婆塞、優婆夷）的人都不知道這件事。凡是行禮的人，禮拜的次數和方法，在別的章節里已經陳述。

【English Translation】 English version The ponds are one to five acres wide. Around their four sides are planted Tala trees (a type of tall palm tree), forty to fifty feet high. The ponds all collect rainwater, as clear as the Qingjiang River. In various places in Bāzhìdǐ (specific location unknown) are ponds where the World Honored One (Śākyamuni Buddha) bathed, their water clear and beautiful, unlike other places. Nālandā Monastery (ancient Indian Buddhist monastery and university) has more than ten large ponds. Every morning, the monastery sounds the Jianzhi (a musical instrument used to tell time or gather people), calling the monks to bathe. People all carry their own bathing skirts, hundreds or thousands together, leaving the monastery and scattering to the various ponds to bathe. The method for wearing the bathing skirt is to use a folded cloth five cubits long and one and a half cubits wide, wrapping it around the body to cover it completely. Then, pull out the two ends of the old skirt to the front, take the upper left corner, and pull it down under the waist with the right hand, making it close to the body, and tuck the excess on the right side into the waist. This is the method for wearing the bathing skirt. The method for wearing the skirt when sleeping is the same. When wanting to leave the pond, shake the body and slowly exit, being careful not to let insects attach to it. The rules for getting ashore are explained in detail in the Vinaya (monastic rules). If not going to the pond, those who bathe in the monastery use the same method for wearing the skirt, having someone pour water on them, and can shield the body anywhere and anytime. The World Honored One taught to build bathrooms, either open-air brick pools, or to bathe with medicinal decoctions for curing diseases, or to have people apply oil all over the body. Every night, oil is constantly rubbed on the feet, and every morning, oil is applied to the head, which is deeply beneficial for brightening the eyes and dispelling wind. These all have the teachings of the saints, which cannot be described in detail, and are explained in detail in the Vinaya. Also, those who bathe must do so when hungry. Bathing before eating has two benefits: first, the body is clear and free from all impurities, and second, phlegm is dispelled, and one can eat. Bathing after being full is what doctors avoid. Therefore, the saying 'bathe when hungry, bathe when full' is not a comprehensive argument. If wearing a three-foot-long bathing garment, it is too small and the body is exposed; or if not wearing anything at all, bathing naked, this deeply violates the teachings. One should use a washing skirt made of four widths of cloth to cover the body, which is both lovely and not only follows the holy teachings, but also is not ashamed before humans and gods. The rest, the wise should understand. Even when bathing at night, one should maintain composure, so how can one not cover the body in front of others? The practice of spreading a sitting cloth when prostrating is not seen in the Five Indias (ancient regions of India). Rising to perform three prostrations to show respect is something the Four Assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) do not know about. As for those who perform prostrations, the number of prostrations and methods are described in other chapters.

。其坐具法，割截為之，必須復作，制令安葉，度量不暇。詳悉其所須者，但擬眠臥之時護他氈席。若用他物，新故並須安替。如其己物，故則不須，勿令污染虧損信施，非為禮拜。南海諸僧，人持一布巾長三五尺，疊若食巾，禮拜用替膝頭，行時搭在肩上。西國苾芻來見，咸皆莞爾而笑也。

二十二臥息方法

西國房迮、居人復多，臥起之後床皆舉攝，或內建一邊、或移安戶外。床闊二肘長四肘半，褥席同然，輕而不重。然後牛糞干揩其地令使清凈，安置坐床及木枯小席等，隨尊卑而坐，如常作業。所有資生之具並棚上安之。其床前並無以衣遮障之法，其不合者自不合臥，如其合者何事遮身？其眾僧臥具，必須安儭方合。受用坐具意在於此。如其不爾，還招黑背之辜，聖有誠言不可不慎。又復南海十島、西國五天，並皆不用木枕支頭，神州獨有斯事。其西方枕囊樣式其類相似，取帛或布染色，隨情縫為直袋，長一肘半寬半肘，中間貯者隨處所出，或可填毛、或盛麻缊、或蒲黃柳絮、或木綿荻苕、或軟葉乾薹、或決明麻豆，隨時冷熱量意高下。斯乃取適安身，實無堅強之患。然為木枕疏硬，項下通風，致使時人多苦頭疾。然則方殊土別，所玩不同。聊述異聞，行否隨好。既而暖物除風、麻豆明目，且能有

【現代漢語翻譯】現代漢語譯本：關於坐具的使用方法，如果是裁剪製作的，必須進行修補，製作時要縫上邊緣，尺寸大小不必過於講究。詳細來說，需要注意的是，在睡覺時要保護他人的氈席。如果使用其他物品，無論新舊都需要墊在下面。如果是自己的舊物，則不必墊，但不要使其污染或損壞信徒的供養，因為坐具不是用來禮拜的。南海的僧人，每人持有一塊長三五尺的布巾，疊起來像餐巾一樣，禮拜時用來墊膝蓋，行走時搭在肩上。西方的比丘見了，都會莞爾一笑。

二十二、臥息方法

西方的房間狹窄，居住的人又多，睡覺起床后，床都會被抬起來收好，或者放在一邊，或者移到戶外。床的寬度為二肘，長度為四肘半，褥子和蓆子也是一樣，輕便而不笨重。然後用干牛糞擦拭地面，使其乾淨，安置坐床和木製的小蓆子等，按照尊卑的順序坐下，像平常一樣進行日常事務。所有的生活用品都放在架子上。床前沒有用衣服遮擋的習慣，不適合的人自然不會睡，適合的人又何必遮掩身體？僧眾的臥具，必須安放整齊才合規矩。使用坐具的意義就在於此。如果不是這樣，還會招致黑背的罪過，聖人的話是真誠的，不可不謹慎。另外，南海十島、西國五天，都不使用木枕來支撐頭部，只有神州才有這種習慣。西方的枕頭樣式大致相似，用絲綢或布染色，隨意縫製成直筒狀，長一肘半，寬半肘，中間填充的物品根據當地的產出而定，或者可以填毛、或者盛麻絮、或者蒲黃柳絮、或者木棉荻草、或者柔軟的乾薹蘚、或者決明子麻豆，根據季節的冷熱和個人的喜好來決定高低。這是爲了舒適安身，實際上沒有堅硬的壞處。然而木枕疏鬆堅硬，脖子下面容易通風，導致很多人患有頭痛。然而，不同的地方風俗不同，所喜好的也不同。姑且敘述一些不同的見聞，是否採納隨個人喜好。而且溫暖的物品可以驅除風寒，麻豆可以明目，並且能夠有所

【English Translation】 English version: Regarding the proper use of sitting cloths (坐具, zuoju), if they are cut and made, they must be repaired. When making them, the edges must be sewn, and the size need not be too particular. In detail, what needs attention is protecting others' felt mats when sleeping. If other items are used, whether new or old, they must be placed underneath. If it is one's own old item, then it is not necessary to place it underneath, but do not let it soil or damage the offerings of the faithful, because the sitting cloth is not for prostration. The monks of the Southern Sea (南海, Nanhai) each carry a cloth three to five feet long, folded like a napkin, used to pad their knees when prostrating, and draped over their shoulders when walking. When the Bhikshus (苾芻, Bìchú) from the Western Lands (西國, Xiguo) see this, they all smile wryly.

Methods of Resting and Sleeping

The rooms in the Western Lands are narrow, and there are many residents. After sleeping and getting up, the beds are all lifted up and put away, either placed on one side or moved outdoors. The width of the bed is two cubits, and the length is four and a half cubits. The mattresses and mats are the same, light and not heavy. Then, the ground is wiped with dry cow dung to make it clean, and the sitting bed and small wooden mats are placed, and they sit according to the order of seniority, doing their daily tasks as usual. All the necessities of life are placed on the shelves. There is no custom of using clothes to cover the front of the bed. Those who are not suitable will naturally not sleep, and those who are suitable, why cover their bodies? The bedding of the Sangha (僧眾, Sēngzhòng) must be placed neatly to be in accordance with the rules. The meaning of using the sitting cloth lies in this. If it is not so, it will also incur the sin of the 'black back' (黑背, hēibèi), the words of the sages are sincere, and one must be careful. In addition, the ten islands of the Southern Sea and the five heavens of the Western Lands (西國五天, Xiguo Wǔtiān) do not use wooden pillows to support their heads; only Shenzhou (神州) has this custom. The style of pillows in the West is roughly similar, using silk or cloth dyed in colors, sewn into straight bags at will, one and a half cubits long and half a cubit wide. The items filled inside depend on the local products, or they can be filled with wool, or hemp wadding, or cattail pollen and willow catkins, or kapok and reeds, or soft dry moss, or cassia seeds and beans, depending on the cold and heat of the season and personal preference to determine the height. This is for comfort and rest, and there is actually no harm in being firm. However, wooden pillows are loose and hard, and the neck is easily exposed to the wind, causing many people to suffer from headaches. However, different places have different customs, and what is liked is also different. Let me just describe some different sights and sounds, whether to adopt them is up to personal preference. Moreover, warm items can dispel wind and cold, and cassia seeds and beans can brighten the eyes, and can be somewhat

益，用成無爽。又為寒鄉凍頂多得傷寒，冬月鼻流斯其過也，適時溫頂便無此患。諺云凍頂溫足，未必常可依之矣。

又復僧房之內有安尊像，或於窗上、或故作龕。食坐之時，像前以布幔遮障。朝朝洗沐每薦香花，午午虔恭隨餐奉獻。經箱格在一邊，臥時方居別室。南海諸洲法亦同此。斯乃私房尋常禮敬之軌。其寺家尊像，並悉別有堂殿。豈有像成已后終身更不洗拭，自非齋次寧容輒設疏餐。由此言之，同居亦復何損。大師在日尚許同居，形像模擬理當無妨。西國相傳，其來久矣。

二十三經行少病

五天之地，道俗多作經行，直去直來唯遵一路，隨時適性勿居鬧處，一則痊痾、二能銷食。禺中日昳即行時也。或可出寺長引、或於廊下徐行，若不為之身多病苦，遂令腳腫肚腫臂疼髆疼。但有痰癊不銷，並是端居所致。必若能行此事，實可資身長道。故鷲山覺樹之下、鹿苑王城之內，及余聖蹟皆有世尊經行之基耳。闊可二肘、長十四五肘、高二肘余，壘磚作之。上乃石灰塑作蓮花開勢，高可二肘、闊才一尺有十四五、表聖足跡。兩頭基上安小制底，量與人齊，或可內設尊容為釋迦立像。若其右繞佛殿旋游制底，別為生福本欲虔恭。經行乃是銷散之儀，意在養身療病。舊云行道、或曰經行，則二事總

包無分涇渭，遂使調適之事久闕東川。經云「觀樹經行」，親在金剛座側但見真跡未睹圓基耳。

二十四禮不相扶

禮拜之軌，須依教。為進具若分影在前，即合受小者之拜。佛言：「有二種人合受禮拜：一謂如來，二大己苾芻。」斯則金口誠教，何勞輒事謙下。小者見大，緩須申敬唱畔睇而禮之；大受小禮，自可端拱而云痾𡀔柢(近也反。是咒愿彼，令無病義耳)。如其不道，彼此招愆。隨立隨坐，不改常式。既其合受，無容反敬，斯乃五天僧徒之則也。豈有小欲禮大先望大起，大受小恭恐小嫌恨，為此則匆匆迫迫，尊執卑而不聽稽首；辛苦辛苦，卑求敬而不能至地。若不如此，云乖禮數。嗚呼！虧聖教、取人情，敬受乖儀，誠可深察。延波既久，誰當偃諸！

二十五師資之道

夫教授門徒，紹隆之要。若不存念，則法滅可期。事須慇勤，無宜網漏。律云「每於晨旦先嚼齒木，次可就師奉其齒木，澡豆水巾敷置坐處。令安穩已，然後禮敬尊儀、旋繞佛殿。卻就師處攝衣一禮，更不重起，合掌三叩雙膝踞地，低頭合掌問云：『鄔波馱耶存念(䭾字音停夜反，既無正體，借音言之。鄔波是其親近，波字長喚中有阿字。阿䭾耶義當教讀，言和尚者非也。西方泛喚博士皆名烏社，斯非典語。若依梵

【現代漢語翻譯】現代漢語譯本：由於沒有明確的界限劃分，導致了調和適應的事情在東川長期缺失。經書上說『觀樹經行』，（我們）親身在金剛座（Bodh Gaya，佛陀成道之處）旁邊，只看到了（佛陀的）真跡，卻沒有看到（佛陀證悟的）圓滿根基。

二十四、不互相扶持的禮節

禮拜的規範，必須依照教義。如果進具（供養之物）若影子在前，就應該接受小輩的禮拜。佛說：『有兩種人應該接受禮拜：一是如來（Tathagata，佛陀的稱號之一），二是年長的大比丘（Bhikkhu，佛教僧侶）。』這是佛的金口誠實的教誨，何必總是謙虛退讓呢？小輩見到長輩，應該緩緩地表達敬意，唱誦讚歌並瞻仰禮拜；長輩接受小輩的禮拜，自然可以端正地拱手，說『痾𡀔柢』（意思是祝願對方沒有疾病）。如果不是這樣，彼此都會招致過失。站立或坐下，都不要改變通常的儀式。既然應該接受禮拜，就沒有反過來敬拜的道理，這是五天（古代印度）僧侶的法則。難道有小輩想要禮拜長輩，先希望長輩起身，長輩接受小輩的恭敬，又害怕小輩嫌恨，因此就匆匆忙忙，尊長執持卑下的姿態而不聽任稽首（叩頭至地）；辛苦啊辛苦，卑下的人請求敬拜卻不能到達地面。如果不這樣做，就說不合禮數。唉！虧損聖教，遷就人情，接受敬意卻違背了儀軌，實在應該深入考察。延誤至今，誰來糾正這些錯誤呢！

二十五、師資之道

教授門徒，是繼承和發揚佛法的關鍵。如果不放在心上，那麼佛法的滅亡就可以預期了。必須慇勤教導，不要有任何疏漏。律藏上說『每天早晨先嚼齒木（古代清潔牙齒的工具），然後去侍奉師父，奉上齒木、澡豆（古代洗滌用品）、水巾，鋪設座位。讓師父安穩坐好后，然後禮敬師父的尊容，繞佛殿。再回到師父處，整理好衣服，行一禮，不再起身，合掌，雙膝跪地，低頭合掌問道：『鄔波馱耶（Upadhyaya，親教師）存念（關心）』（鄔波馱耶（Upadhyaya）這個詞沒有正體，借用音譯。鄔波（Upa）是親近的意思，波字長音中有阿字。阿䭾耶（Adhyaya）的意思是教讀，說和尚是不對的。西方泛稱博士都叫烏社（Usa），這不是典雅的說法。如果按照梵

【English Translation】 English version: Because there was no clear division, the matter of reconciliation and adaptation has been absent from Dongchuan for a long time. The scriptures say, 'Observe the trees and walk,' (we) were personally beside the Bodhi seat (Bodh Gaya, the place where the Buddha attained enlightenment), only seeing the (Buddha's) true traces, but not seeing the complete foundation (of the Buddha's enlightenment).

Twenty-fourth: Not Supporting Each Other in Rituals

The rules of worship must be according to the teachings. If the offerings are presented with the shadow in front, then one should accept the worship of the junior. The Buddha said, 'There are two kinds of people who should receive worship: one is the Tathagata (Tathagata, one of the titles of the Buddha), and the other is the elder Bhikkhu (Bhikkhu, Buddhist monk).' This is the Buddha's honest teaching, so why bother being humble? When a junior sees a senior, they should slowly express their respect, chant praises, and look up to worship; when a senior receives the worship of a junior, they can naturally fold their hands and say 'Aroga' (meaning wishing the other person to be free from illness). If it is not done this way, both will incur faults. Whether standing or sitting, do not change the usual rituals. Since one should accept worship, there is no reason to return the worship, this is the rule of the monks of the Five Indies (ancient India). How can it be that a junior wants to worship a senior, first hoping that the senior will get up, and the senior accepts the junior's respect, but is afraid that the junior will resent it, so they are in a hurry, the senior holds a humble posture and does not allow prostration (kowtow to the ground); how difficult, how difficult, the humble person asks for respect but cannot reach the ground. If you don't do this, they will say it is not in accordance with etiquette. Alas! Undermining the holy teachings, accommodating human feelings, accepting respect but violating the rituals, it is really necessary to investigate deeply. Delayed until now, who will correct these mistakes!

Twenty-fifth: The Way of Teacher and Disciple

Teaching disciples is the key to inheriting and promoting the Dharma. If you don't keep it in mind, then the extinction of the Dharma can be expected. You must teach diligently, without any omissions. The Vinaya says, 'Every morning, first chew on a tooth stick (an ancient tool for cleaning teeth), and then go to serve the teacher, offering the tooth stick, bath beans (ancient cleaning supplies), and water towel, and lay out the seat. After the teacher is seated comfortably, then pay homage to the teacher's dignified appearance, and circumambulate the Buddha hall. Then return to the teacher's place, tidy up your clothes, bow once, and do not get up again, put your palms together, kneel on both knees, lower your head and put your palms together and ask: 'Upadhyaya (Upadhyaya, preceptor) do you care (about me)?' (The word Upadhyaya (Upadhyaya) has no proper form, and is borrowed from transliteration. Upa (Upa) means close, and the word pa has an a sound in the long sound. Adhyaya (Adhyaya) means teaching and reading, and it is wrong to say abbot. In the West, all doctors are called Usa (Usa), which is not an elegant term. If according to the Sanskrit

本經律之文，咸云鄔波䭾耶，譯為親教師。北方諸國皆喚和社，致令傳譯習彼訛音)。』或問云：『阿遮利耶存念(譯為軌範師，是能教弟子法式之義。先云阿阇梨，訛也)，我今請白，不審鄔波馱耶宿夜安不？四大平和不？動止輕利飲食銷不？旦朝之餐可能進不？』」斯則廣略隨時也。時師乃量身安不，具答其事。次於鄰近比房任能禮其大者。次讀少許經，憶所先受，日新月故無虧寸陰。待至日小食時，量身輕重，請白方食。何勞未曉，覓粥匆匆，不及白本師、無由嚼齒木、不暇觀蟲水，豈容能洗凈。寧知為一盂之粥，便違四種佛教，訛替之本皆從此來。愿住持之家善應量處(前白事等，此乃是阿離耶提舍教授之儀。阿離耶譯為聖，提舍譯為方，即名西國為聖方矣，以其賢聖繼軌人皆共稱。或云未睇是中，提舍是國。百億之中心，斯其事也，此號人咸委之。其北方胡國貓，喚聖方以為呬，音許伊反，全非通俗之名，但是方言，固無別義。西國若聞此名，多皆不識，宜喚西國為聖方，斯誠允當。或有傳云，印度譯之為月。雖有斯理，未是通稱。且如西國名大唐為支那者，直是其名，更無別義。又復須知，五天之地皆曰婆羅門國，北方連例總號胡強，不得雷同咸為一喚耳)。凡剃髮披縵條出家近圓已，律云「唯除五事不

【現代漢語翻譯】現代漢語譯本：本經律的文句中，都說『鄔波䭾耶』(Upadhyaya，譯為親教師)。北方各國都叫『和社』，導致翻譯時沿用了他們的錯誤發音。有人問：『阿遮利耶』(Acarya，譯為軌範師，是能教導弟子法式的人，以前說『阿阇梨』是錯誤的)，請允許我稟告，不知道『鄔波馱耶』昨晚睡得好不好？四大(地、水、火、風)平和嗎？行動輕便嗎？飲食消化得好嗎？早上的餐食能吃得下嗎？』這就要根據情況靈活應對了。當時的老師會衡量自身情況，如實回答。然後去附近的僧房，向德高望重的人行禮。接著讀誦少量經文，回憶之前所學的，每天都有新的進步，不浪費一寸光陰。等到吃早飯的時候，衡量自身情況，稟告后才吃飯。何必在天還沒亮的時候，匆匆忙忙地尋找粥，來不及稟告本師，沒有時間嚼齒木(清潔牙齒)，沒有空閑觀察水中的蟲子，怎麼能洗乾淨呢？哪裡知道爲了喝一碗粥，就違背了四種佛教的教義，錯誤的根源都從這裡開始。希望住持的人家好好衡量處理(前面稟告的事情等，這都是阿離耶提舍(Aryadesa)教授的儀軌。『阿離耶』(Arya)譯為聖，『提舍』(Desa)譯為方，也就是稱西國為聖方了，因為那裡的賢聖相繼，人們都這樣稱呼。或者說『未睇』是其中，『提舍』是國。百億人心中，都認可這件事，所以這樣稱呼他們。北方的胡人稱聖方為『呬』(音許伊反)，完全不是通俗的稱呼，只是方言，沒有別的意思。西國如果聽到這個名字，大多都不認識，應該稱西國為聖方，這才是恰當的。或者有人說，『印度』翻譯為『月』。雖然有這個道理，但不是通用的稱呼。比如西國稱大唐為『支那』，只是一個名稱，沒有別的意思。還要知道，五天(印度)之地都叫婆羅門國，北方連同其他地方都叫胡強，不能混為一談。凡是剃髮、披著袈裟、出家、受過近圓戒的人，戒律上說『唯除五事不』

【English Translation】 English version: In the texts of the Vinaya, all mention 'Upadhyaya' (meaning preceptor). The northern countries all call it 'Heshe', leading to the adoption of their erroneous pronunciation in translation. Someone asks: 'Acarya' (meaning disciplinarian, one who can teach disciples the Dharma, the former term 'Ajari' is incorrect), please allow me to report, I wonder if 'Upadhyaya' slept well last night? Are the four elements (earth, water, fire, wind) in harmony? Is movement easy? Is digestion good? Is the morning meal possible to eat?' This requires flexible responses according to the situation. The teacher at that time would assess their own condition and answer truthfully. Then go to the nearby Sangha room and pay respects to the most virtuous. Then recite a small amount of scripture, recalling what was previously learned, making new progress every day, without wasting an inch of time. When it is time to eat breakfast, assess one's own condition and report before eating. Why rush to find porridge before dawn, without reporting to the teacher, without time to chew toothpicks (clean teeth), without time to observe the insects in the water, how can one wash clean? How can one know that for a bowl of porridge, one violates the four teachings of Buddhism, the root of the error all starts from here. I hope that the householders in charge will properly measure and handle (the previous reporting matters, etc., these are all the rituals of Aryadesa's teaching. 'Arya' means holy, 'Desa' means direction, which is to call the Western country the Holy Land, because the sages and saints there continue the tradition, and people all call it that. Or it is said that 'Weidi' is among them, 'Desa' is the country. In the hearts of hundreds of millions of people, they all recognize this matter, so they call them that. The northern barbarians call the Holy Land 'Xi' (pronounced Xu Yi), which is not a common term at all, but just a dialect, with no other meaning. If the Western country hears this name, most of them will not recognize it, it is appropriate to call the Western country the Holy Land, this is indeed appropriate. Or some say that 'India' is translated as 'Moon'. Although there is this reason, it is not a common term. For example, the Western country calls the Great Tang 'Zhina', it is just a name, with no other meaning. It should also be known that the land of the Five Heavens (India) is called the Brahman country, and the north, together with other places, is called Huqiang, and they cannot be confused as one. All those who have shaved their heads, wear robes, are ordained, and have received the near-perfect precepts, the precepts say 'except for five things not'.

白，自外一一皆須白師，不白得罪。五事者：一嚼齒木、二飲水、三大便、四小便、五界中四十九尋內製底畔睇。」且如欲食白者，須就師邊依禮拜法而白師云：「鄔波馱耶存念。我今請白，洗手洗器欲為食事。」師云：「謹慎。」諸餘白事，類此應知。師乃量事度時與其進止。知有多事，便可一時並白。若其解律五夏，得離本師人間遊行進求餘業，到處還須依止；十夏既滿，依止方休。大聖慇勤竟在於此。如不解律依他盡形，設無大者依小而住，唯除禮拜余併爲之。豈得晨朝問安曾不依律，隨有事至寧知白言？或有旦暮兩時請其教誡，雖復權申訓誨，律文意不如是。何則？白者不的其事，答者何所商量。白事之言，故不然也。但為因循，日久逐省，誰肯勞煩？必能準教奉行，即是住持不絕。若將此以為輕者，余更何成重哉！故律文云「寧作屠兒，不授他具戒舍而不教也。」

又西國相承事師之禮，初夜后夜到其師所，師乃先遣弟子安坐，三藏之中隨時教授，若事若理不令空過，察其戒行勿使虧違，知有所犯即令治懺。弟子方乃為師按摩身體，襞疊衣裳，或時掃拭房庭、觀蟲進水，片有所作咸皆代為。斯則敬上之禮也。若門徒有病，即皆躬自抱持湯藥所須，憂同赤子。然佛法綱紀以教誨為首，如輪王長子攝養不

【現代漢語翻譯】現代漢語譯本：比丘應稟白，從對外的一切事宜都必須稟白阿阇梨（Upadhyaya，親教師），不稟白就會犯戒。五件事是：一、嚼齒木（清潔牙齒的木條），二、飲水，三、大便，四、小便，五、在寺院界限內四十九尋（古代長度單位）內，不得窺視女眾的裙底。例如想要吃飯，必須到阿阇梨身邊，按照禮儀稟白：『鄔波馱耶（Upadhyaya，親教師）請您留意。我現在稟白，要洗手洗缽準備吃飯。』阿阇梨說：『謹慎。』其餘稟白的事，依此類推。阿阇梨應根據事情的大小和時間，決定是否允許。如果有很多事，可以一次性稟白。如果通曉戒律，已經過了五夏（五年），可以離開本師到人間進修其他學業，但到處都必須依止其他師父；十夏期滿，依止才能結束。大聖（佛陀）慇勤教誨就在於此。如果不通曉戒律，就要終身依止師父，如果沒有大阿阇梨，就依止小阿阇梨，除了禮拜之外，其他事情都要為師父做。怎麼能在早晨問安時都不按照戒律，隨便有什麼事就不知道稟白呢？或者有人早晚兩次請求教誨，即使暫時允許訓導，但律文的意思不是這樣。為什麼呢？稟白的人沒有明確說明事情，回答的人又如何商量呢？稟白事情的言語，本來就不是這樣的。只是因為因循茍且，日子久了就逐漸省略，誰肯勞煩呢？如果能夠按照教導奉行，就是住持佛法不絕。如果將此事看作輕微，其餘還有什麼能看作重要的呢！所以律文說：『寧可做屠夫，也不要授予他人具足戒后捨棄而不教導。』又，西國相傳侍奉師父的禮儀是，初夜（晚上前半夜）和后夜（晚上後半夜）到師父那裡，師父先讓弟子安坐，在三藏（經、律、論）之中隨時教授，無論是事相還是道理，都不讓時間空過，觀察弟子的戒行，不要讓他們違犯，知道有所犯戒就讓他們懺悔。弟子然後為師父按摩身體，疊放衣裳，或者打掃庭院、觀察蟲蟻並供水，凡是師父要做的事情都代替師父做。這是尊敬師長的禮儀。如果門徒有病，就親自抱持，提供湯藥所需，像對待自己的孩子一樣。佛法的綱紀以教誨為首，如同輪王的長子需要攝養一樣。

【English Translation】 English version: A Bhiksu (Buddhist monk) should report; all matters concerning external affairs must be reported to the Upadhyaya (preceptor); failure to report constitutes an offense. The five matters are: 1. chewing tooth wood (a wooden stick for cleaning teeth), 2. drinking water, 3. defecation, 4. urination, and 5. within the boundary of the monastery, within forty-nine尋(xún, an ancient unit of length) , one must not peek at the bottom of women's skirts. For example, if one wishes to eat, one must go to the Upadhyaya, and according to the proper etiquette, report: 'Upadhyaya, please be mindful. I now report that I wish to wash my hands and bowl in preparation for eating.' The Upadhyaya says: 'Be mindful.' Other matters for reporting should be understood similarly. The Upadhyaya should assess the situation and time, and decide whether to permit or deny. If there are many matters, they can be reported all at once. If one understands the Vinaya (monastic rules) and has completed five years, one may leave the original teacher to pursue further studies among people, but one must rely on other teachers everywhere; only after ten years can the reliance cease. The Great Sage (Buddha) diligently teaches this. If one does not understand the Vinaya, one must rely on a teacher for life; if there is no great Upadhyaya, one should rely on a lesser Upadhyaya, and do everything for the teacher except for prostration. How can one not follow the Vinaya when offering morning greetings, and not know to report when something happens? Or some may request teachings twice a day, morning and evening, and even if temporary instruction is permitted, the meaning of the Vinaya is not so. Why? Because the reporter does not clearly state the matter, how can the responder deliberate? The words of reporting a matter are not originally like this. It is only because of procrastination that things are gradually omitted over time; who would be willing to bother? If one can follow the teachings and practice accordingly, that is upholding the Dharma without interruption. If one considers this matter to be minor, what else can be considered important? Therefore, the Vinaya says: 'It is better to be a butcher than to give full ordination to someone and then abandon them without teaching.' Furthermore, the tradition in the Western lands is that the etiquette for serving a teacher is that one goes to the teacher in the first part of the night and the latter part of the night. The teacher first has the disciple sit down, and teaches from the Tripitaka (Three Baskets: Sutra, Vinaya, Abhidhamma) at any time, whether it be matters of practice or principles, not letting the time pass in vain. The teacher observes the disciple's conduct and ensures that they do not violate the precepts, and if they know of any violations, they have them confess and repent. The disciple then massages the teacher's body, folds their clothes, or sweeps the courtyard, observes insects and provides water, and does everything on behalf of the teacher. This is the etiquette of respecting superiors. If the disciples are sick, they personally hold them, provide medicine and necessities, and care for them as if they were their own children. The framework of the Buddha's Dharma begins with teaching, just as the eldest son of a Chakravartin (wheel-turning king) needs to be nurtured.

輕。律有明言，寧容致慢。上言制底畔睇者，或云制底畔彈那。大師世尊既涅槃后，人天並集以火焚之，眾聚香柴遂成大𧂐，即名此處以為質底，是積聚義。據從生理，遂有制底之名。又釋，一想世尊眾德俱聚於此、二乃積磚土而成之。詳傳字義如是。或名窣睹波、義亦同此。舊總云塔、別道支提、斯皆訛矣。或可俱是眾共了名不論其義。西方釋名略有二種：一有義名、二無義名。有義名者，立名有由，即依名義而釋也，名體一向相稱。如釋善入之名者，初依德跡，即是依義立名。次云或共了知，即是不論其義，但據世人共喚為善入，即是無義之名。畔睇者，敬禮也。凡欲出外禮拜尊像，有人問云：「何所之適？」答曰：「我向某處制底畔睇。」凡禮拜者，意在敬上，自卑之義也。欲致敬時及有請白，先整法衣搭左肩上，擪衣左腋令使著身，即將左手向下掩攝衣之左畔，右手隨所掩之衣裾既至下邊卷衣向膝，兩膝俱掩勿令身現，背後衣緣急使近身，掩攝衣裳莫遣垂地，足跟雙豎脊項平直，十指布地方始叩頭，然其膝下迥無衣物，復還合掌復還叩頭，慇勤致敬如是至三。必也尋常一禮便罷，中間更無起義，西國見為三拜，人皆怪也。若恐額上有塵，先須摩手令凈然後拭之，次當拂去兩膝頭土，整頓衣裳在一邊坐，或可暫

【現代漢語翻譯】現代漢語譯本：關於『輕』。律藏中有明確規定，不容許怠慢。上面提到的『制底畔睇』（caitiye pandite，敬禮佛塔者），或者說是『制底畔彈那』（caitiye pandana，供養佛塔者）。大師世尊涅槃后，人天聚集用火焚化，眾多種類的香柴堆積成巨大的火堆，因此稱這個地方為『質底』（citi，堆積），是積聚的意思。根據從生理（事物發展規律）來看，就有了『制底』（caitya，佛塔）這個名稱。另一種解釋是，一是想到世尊的眾多功德都聚集在這裡，二是堆積磚土而建成。詳細解釋這個詞的含義是這樣的。或者稱為『窣堵波』（stupa，佛塔），意思也相同。舊時總稱為『塔』，單獨稱為『支提』（caitya，佛塔），這些都是訛誤的說法。或許可以都是大眾共同使用的名稱，不必深究其含義。西方解釋名稱略有兩種：一是有含義的名稱，二是沒有含義的名稱。有含義的名稱，是立名有原因，即根據名稱的含義來解釋，名稱和實體一向相稱。例如解釋『善入』這個名稱，首先根據其功德事蹟，這就是根據含義來立名。其次說或者大眾共同瞭解，這就是不深究其含義，只是根據世人共同稱呼為『善入』，這就是沒有含義的名稱。『畔睇』（pandite，敬禮）是敬禮的意思。凡是想要外出禮拜尊像，有人問：『要到哪裡去？』回答說：『我向某處制底畔睇。』凡是禮拜的人，心意在於尊敬，是自我謙卑的意思。想要表達敬意時以及有所請求稟告時，先整理好法衣搭在左肩上，用手按住衣服的左邊腋下使衣服貼身，然後將左手向下掩住衣服的左邊，右手隨著所掩的衣襟到達下邊，捲起衣服到膝蓋處，兩膝都遮蓋住不要讓身體顯露出來，背後的衣邊要緊貼身體，掩住衣服不要讓它垂到地上，腳後跟雙雙豎起脊背和脖子保持平直，十指張開放在地上才開始叩頭，然而膝蓋下沒有衣物遮蓋，再恢復合掌再恢復叩頭，慇勤地表達敬意像這樣重複三次。通常情況下一次禮拜就結束，中間不再起身，西國人看到這樣拜三次，人們都會覺得奇怪。如果擔心額頭上有灰塵，先要摩擦手使之乾淨然後再擦拭額頭，接著應當拂去兩膝上的塵土，整理好衣裳在一邊坐下，或者暫時...

【English Translation】 English version: Regarding 'lightness'. The Vinaya clearly states that negligence is not allowed. The 'caitiye pandite' (one who reveres the caitya), mentioned above, or 'caitiye pandana' (one who offers to the caitya). After the Great Master, the World Honored One, entered Nirvana, humans and devas gathered to cremate him with fire. Various kinds of fragrant wood were piled up into a huge pyre, hence this place was called 'citi' (accumulation), meaning gathering. According to physiology (the law of development of things), the name 'caitya' (stupa) came into being. Another explanation is that, firstly, it is thought that the many merits of the World Honored One are gathered here, and secondly, it is built by piling up bricks and earth. The detailed explanation of the meaning of this word is like this. Or it is called 'stupa', and the meaning is the same. In the old days, it was generally called 'tower', and separately called 'caitya', these are all corruptions. Perhaps they can all be names commonly used by the public, and there is no need to delve into their meaning. There are roughly two types of Western explanations of names: one is a name with meaning, and the other is a name without meaning. A name with meaning is a name with a reason, that is, it is explained according to the meaning of the name, and the name and the entity always match. For example, to explain the name 'Well-Entered', first according to his merits and deeds, this is to name according to the meaning. Secondly, it is said that or the public knows it together, that is, it does not delve into its meaning, but according to the common name of the world as 'Well-Entered', this is a name without meaning. 'Pandite' (reverence) means reverence. Whenever someone wants to go out to worship the venerable image, someone asks: 'Where are you going?' The answer is: 'I am going to a certain caitye pandite.' All those who worship, their intention is to respect, which is the meaning of self-humility. When you want to express respect and when you have something to ask and report, first tidy up the Dharma robe and put it on your left shoulder, press the left side of the clothes under your armpit with your hand to make the clothes fit, and then cover the left side of the clothes with your left hand, and follow the hem of the clothes covered by your right hand to the bottom, roll up the clothes to the knees, cover both knees and do not expose your body, the edge of the clothes on the back should be close to the body, cover the clothes and do not let it hang on the ground, the heels of the feet should be erected and the spine and neck should be straight, spread your ten fingers on the ground before kowtowing, but there is no clothing covering under the knees, then return to clasping your hands and return to kowtowing, earnestly expressing respect like this three times. Usually, one bow is enough, and there is no rising in the middle. People in the Western countries find it strange to see three bows like this. If you are worried about dust on your forehead, you must first rub your hands to make them clean and then wipe your forehead, then you should dust off the dust on your knees, tidy up your clothes and sit on the side, or temporarily...

時佇立。尊者即宜賜坐，必有呵責立亦無傷。斯乃佛在世時迄乎末代，師弟相傳於今不絕。如經律云「來至佛所禮佛雙足在一邊坐」，不云敷坐具禮三拜在一邊立，斯其教矣。但尊老之處多座須安，必有人來準儀而坐。凡是坐者，皆足蹋地，曾無帖膝之法也。

律云應先嗢屈竹迦，譯為蹲踞，雙足履地兩膝皆豎，攝斂衣服勿令垂地。即是持衣說凈常途軌式，或對別人而說罪、或向大眾而申敬、或被責而請忍、或受具而禮僧，皆同斯也。或可雙膝著地平身合掌，乃是香臺瞻仰讚歎之容矣。然于床上禮拜，諸國所無，或敷氈席亦不見有，欲敬反慢豈成道理。至如床上席上，平懷尚不致恭，況禮尊師大師，此事若為安可？西國講堂食堂之內，元來不置大床，多設木枯並小床子，聽講食時用將踞坐，斯其本法矣。神州則大床方坐，其事久之。雖可隨時設儀，而本末之源須識。

二十六客舊相遇

昔大師在日親為教主，客苾芻至，自唱善來。又復西方寺眾多為製法，凡見新來，無論客舊及弟子門人，舊人即須迎前唱莎揭哆，譯曰善來。客乃尋聲，即云窣莎揭哆，譯曰極善來。如不說者，一違寺制、二準律有犯。無問大小，悉皆如此。即為收取瓶缽拄在壁牙，隨處安坐令其憩息，幼向屏處、尊乃房前，卑則敬上

而熟搦其腨后及遍身，尊乃撫下而頻按其背不至腰足，齊年之類事無間然。既解疲勞，方澡手濯足，次就尊所申其禮敬，但為一禮，跪而按足；尊乃展其右手撫彼肩背，若別非經久，手撫不為。師乃問其安不？弟子隨事見答。然後退在一邊恭敬而坐，實無立法。

然西方軌則，多坐小枯，復皆露足。東夏既無斯事，執足之禮不行。經說「人天來至佛所，頂禮雙足退坐一面」，即其儀矣。然後釋其時候供給湯飲，酥蜜沙糖飲啖隨意，或餘八漿，並須羅濾澄清方飲。如兼濁滓，此定不開。杏湯之流體是稠濁，準依道理全非飲限。律云「凡漿凈濾色如黃荻」，此謂西國師弟門徒客舊相遇逢迎之禮。豈有冒寒創至觸熱新來，或遍體汗流或手足皆凍，放卻衣幞急事和南，情狀匆忙深乖軌式；師乃立之閑問餘事，誠哉大急將為紹隆？言和南者，梵云畔睇，或云畔憚南，譯為敬禮。但為采語不真，喚和南矣。不能移舊，且道和南，的取正音應云畔睇。又道行眾集，禮拜非儀，合掌低頭口云畔睇。故經云「或復但合掌，乃至小低頭」，即是致敬也。南人不審，依希合度。向使改不審為畔睇，斯乃全同律教矣。

二十七先體病源

前雲量身輕重方餐小食者，即是觀四大之強弱也。若其輕利，便可如常所食。必有異處，

【現代漢語翻譯】現代漢語譯本：然後（老師）會熟悉地揉捏他的小腿後部以及全身，（老師）會撫摸下來並頻繁地按摩他的背部，但不會觸及腰部和足部，同年齡的人之間這樣做是沒有任何問題的。按摩解除疲勞后，才洗手洗腳，然後到（老師）那裡表達敬意，但只行一禮，跪下並按（老師的）足部；（老師）會伸出右手撫摸他的肩背，如果不是很久不見，是不會用手撫摸的。老師會問他是否安好？弟子會根據實際情況回答。然後退到一邊恭敬地坐下，實際上並沒有固定的規矩。然而西方的規矩，大多是坐在小矮凳上，並且都露出雙腳。東土（中國）既然沒有這樣的習俗，執足的禮節就不通行。經典上說『人天來到佛的處所，頂禮雙足後退坐在一旁』，這就是（應該遵循的）禮儀了。然後（弟子）會根據時令提供湯飲，酥油、蜂蜜、沙糖等飲料可以隨意飲用，或者其他的八種漿水，都必須用羅網過濾澄清后才能飲用。如果摻雜著渾濁的雜質，這是絕對不可以飲用的。像杏湯之類的飲品，液體是濃稠渾濁的，按照道理來說完全不符合飲用的標準。《律藏》上說『凡是漿水經過乾淨的過濾，顏色像黃色的荻草』，這說的是西國師父和弟子、門徒、客人、老朋友相遇時的迎接禮節。哪裡有剛冒著寒冷或酷熱來到，或者渾身是汗，或者手腳都凍僵了，放下行李就匆忙地行和南禮，這種情形過於匆忙，嚴重違背了規矩；老師卻站著隨意地問些其他的事情，真是太著急要弘揚佛法了嗎？說到和南，梵語是畔睇（pàn dì，敬禮），或者說是畔憚南（pàn dàn nán），翻譯過來就是敬禮。只是因為采音不準確，才叫作和南。不能改變舊的叫法，暫且就說和南，但要取其正確的發音，應該說是畔睇。又說在眾人聚集的場合，禮拜是不合儀軌的，應該合掌低頭，口中說畔睇。所以經書上說『或者只是合掌，乃至稍微低頭』，這就是致敬的意思。南方人不瞭解，依稀彷彿地做個樣子。如果把不瞭解改成畔睇，那就完全符合律藏的教導了。二十七、先了解身體的病源前面說要衡量身體的輕重，才能少量進食，這就是觀察四大（地、水、火、風）的強弱。如果身體感覺輕快順利，就可以像平常一樣進食。如果身體有異常之處，

【English Translation】 English version: Then (the teacher) would familiarly knead the back of his calves and his whole body, (the teacher) would stroke down and frequently massage his back, but would not touch his waist and feet. There would be no problem for people of the same age to do this. After the massage relieved fatigue, he would wash his hands and feet, and then go to (the teacher) to express his respect, but only perform one salute, kneeling and pressing (the teacher's) feet; (the teacher) would extend his right hand to stroke his shoulders and back, but would not touch with his hand if they had not been apart for a long time. The teacher would ask if he was well? The disciple would answer according to the actual situation. Then he would retreat to the side and sit respectfully, but there are actually no fixed rules. However, the rules in the West are mostly to sit on small stools, and to expose the feet. Since the Eastern Land (China) does not have such customs, the etiquette of holding the feet is not practiced. The scriptures say 'Humans and gods come to the Buddha's place, prostrate themselves at his feet and retreat to sit on one side', this is the etiquette (that should be followed). Then (the disciple) would provide soup and drinks according to the season, and beverages such as ghee, honey, and sugar could be drunk at will, or other eight kinds of juices, all of which must be filtered and clarified with a sieve before drinking. If it is mixed with turbid impurities, it is absolutely not allowed to drink. Drinks like apricot soup, the liquid is thick and turbid, according to reason, it does not meet the drinking standard at all. The Vinaya says 'All juices must be cleanly filtered and the color is like yellow reed', this refers to the welcoming etiquette when Western teachers and disciples, followers, guests, and old friends meet. How can one arrive braving the cold or heat, or be covered in sweat, or have frozen hands and feet, put down the luggage and hurriedly perform the He-nan (敬禮, jìng lǐ, salutation) ritual, this situation is too hasty and seriously violates the rules; the teacher stands and casually asks other things, is it really too anxious to promote the Dharma? Speaking of He-nan, the Sanskrit is Panti (畔睇, pàn dì, salutation), or Pantannam (畔憚南, pàn dàn nán), which translates to salutation. It is only because the pronunciation is not accurate that it is called He-nan. If you cannot change the old name, temporarily say He-nan, but to take its correct pronunciation, it should be said Panti. It is also said that in gatherings of people, worship is not in accordance with the ritual, one should put their palms together, lower their head, and say Panti with their mouth. Therefore, the scriptures say 'Or just put your palms together, or even slightly lower your head', this is the meaning of paying respect. Southerners do not understand, and vaguely do it. If you change 'do not understand' to Panti, then it will be completely in accordance with the teachings of the Vinaya. 27. First understand the source of the disease It was said earlier that the weight of the body should be measured before eating a small meal, which is to observe the strength of the four elements (earth, water, fire, wind). If the body feels light and smooth, you can eat as usual. If there is something unusual about the body,

則須視其起由，既得病源然後將息。若覺輕健飢火內然，至小食時方始餐啖。凡是平旦名痰癊時，宿食余津積在胸膈，尚未疏散食便成咎。譬乎火焰起而投薪，薪乃尋從火化。若也火未著而安草，草遂存而不然。夫小食者是聖別開，若粥若飯量身乃食。必也因粥能資道，即唯此而非余。若其要飯方長身，旦食飯而無損。凡有食啖令身不安者，是與身為病緣也。不要頭痛臥床方云是疾。若余藥不療，醫人為處須非時食，佛言密處與之。如異此流固非開限。然西方五明論中其醫明曰「先當察聲色，然後行八醫。如不解斯妙，求順反成違。」言八醫者，一論所有諸瘡、二論針刺首疾、三論身患、四論鬼瘴、五論惡揭陀藥、六論童子病、七論長年方、八論足身力。言瘡事兼內外，首疾但目在頭，齊咽已下名為身患，鬼瘴謂是邪魅，惡揭陀遍治諸毒，童子始從胎內至年十六，長年則延身久存，足力乃身體強健。斯之八術先為八部，近日有人略為一夾，五天之地咸悉遵修，但令解者無不食祿。由是西國大貴醫人兼重商客，為無殺害，自益濟他。於此醫明已用功學，由非正業遂乃棄之。又復須知，西方藥味與東夏不同，互有互無事非一概。且如人蔘、茯苓、當歸、遠志、烏頭附子、麻黃、細辛，若斯之流神州上藥，察問西國咸不見有

。西方則多足訶黎勒，北道則時有鬱金香，西邊乃阿魏豐饒，南海則少出龍腦，三種豆䓻皆在杜和羅，兩色丁香咸生堀倫國。唯斯色類是唐所須，自余藥物不足收采。凡四大之身有病生者，咸從多食而起、或由勞力而發、或夜食未泄平旦便餐、或旦食不消午時還食。因茲發動遂成霍亂，呃氣則連宵不息，鼓脹即終旬莫止。然後乃求多錢之腎氣、覓貴價之秦膠。富者此事可為，貧人命隨朝露。病既成矣，斯何救焉！縱使盧威旦至進丸散而無因，鶣鵲昏來遺湯膏而寧濟，火燒針刺與木石而不殊，振足搖頭混僵仆而何別，斯乃良由不體病本、不解調將，可謂止流不塞其源、伐樹不除其本，波條彌蔓求絕無因，致使學經論者仰三藏而永嘆，習靜慮者想八定而長嗟。俗士乃務明經之輩則絕轡于金馬之門，求進士之流遂息步于石渠之署，妨修道業可不大歟？廢失榮寵誠非小事！聊為敘之勿嫌繁重，冀令未損多藥宿痼可除，不造醫門而新痾遂殄，四大調暢百病不生，自利利人豈非益也。然而食毒死生，蓋是由其往業，現緣避就非不須為者哉。

二十八進藥方法

夫四大違和生靈共有，八節交競發動無恒，凡是痾生即須將息，故世尊親說醫方經曰「四大不調者，一窶嚕、二燮跛、三畢哆、四婆哆。」初則地大增令身沉重，

二則水大積涕唾乖常，三則火大盛頭胸壯熱，四則風大動氣息擊沖；即當神州沉重痰癊熱黃氣發之異名也。若依俗論病乃有其三種：謂風、熱、癊。重則與癊體同，不別彰其地大。凡候病源，旦朝自察，若覺四候乖舛，即以絕粒為先，縱令大渴勿進漿水，斯其極禁。或一日二日、或四朝五朝，以差為期，義無膠柱。若疑腹有宿食、叉刺齊胸，宜須恣飲熟湯指剔喉中變吐令盡，更飲更決以盡為度。或飲冷水理亦無傷，或乾薑湯斯其妙也。其日必須斷食，明朝方始進餐。如若不能，臨時斟酌。必其壯熱，特諱水澆；若沉重戰冷，近火為妙。其江嶺已南熱瘴之地不可依斯，熱發水淋是土宜也。如其風急，涂以膏油，可用布團火炙而熨折傷之處，斯亦為善，熟油涂之目驗交益。若覺痰癊填胸、口中唾數、鼻流清水、氣積咽關戶滿槍喉、語聲不轉飲食亡味，動歷一旬，如此之流絕食便差，不勞炙頂、無假捩咽，斯乃不御湯藥而能蠲疾，即醫明之大規矣。意者以其宿食若除壯熱便息，流津既竭痰癊便瘳，內靜氣消即狂風自殄，將此調停萬無一失。既不勞其診脈，詎假問乎陰陽，各各自是醫王，人人悉成祇域。至如鸞法師調氣蠲疾，隱默者乃行；思禪師坐內抽邪，非流俗所識。訪名醫于東洛，則貧匱絕其津；求上藥于西郊，則煢獨亡

【現代漢語翻譯】現代漢語譯本二者，如果地大（Bhūta，四大元素之一，指地元素）失調，則身體沉重；水大（四大元素之一，指水元素）失調，則鼻涕唾液反常；火大（四大元素之一，指火元素）旺盛，則頭胸發熱；風大（四大元素之一，指風元素）發動，則氣息衝擊。這就是神州沉重、痰飲、發熱、面色發黃等不同病癥的名稱。如果按照世俗的說法來論病，則有風、熱、痰三種。病情嚴重時，與痰的癥狀相同，不再單獨強調地大失調。凡是觀察病源，早晨自己檢查，如果覺得四大不調，就應該首先斷食，即使非常口渴也不要喝水，這是最重要的禁忌。或者斷食一兩天，或者四五天，以病情好轉為期限，不要固執不變。如果懷疑腹中有積食，用手叉刺胸口，應該儘量飲用熱水，用手指摳喉嚨，使之吐盡，再飲再吐，以吐盡為度。或者飲用冷水，道理上也沒有妨礙，或者服用乾薑湯，這是最好的方法。當天必須斷食，第二天早上才可以開始進食。如果不能做到，臨時斟酌處理。如果是壯熱，特別忌諱用水澆；如果身體沉重發冷，靠近火取暖最好。長江嶺南等炎熱瘴氣之地不可依照此法，發熱時用水淋是當地的適宜做法。如果風邪急驟，塗上膏油，可以用布團包裹燒熱的物體熨燙折傷之處，這也是好的方法，塗上熟油，效果明顯。如果覺得痰飲填胸、口中唾液增多、鼻流清水、氣息積聚在咽喉要道、說話聲音不清楚、飲食沒有味道，持續十天左右，像這種情況，斷食就會好轉，不需要燒灼頭頂、無需扭轉咽喉，這就能不使用湯藥而能消除疾病，這是醫術高明的大原則。意思是說，如果宿食消除，壯熱就會停止；如果津液耗盡，痰飲就會痊癒；如果內心平靜，氣息消散，狂風自然平息，用這種方法調理，萬無一失。既不需要費力地診脈，也不需要詢問陰陽，每個人自己都是醫王，人人都能達到健康的境地。至於鸞法師通過調氣來消除疾病，這種隱秘的方法只有少數人才能做到；思禪師在禪坐中驅除邪氣，不是世俗之人所能理解的。向東洛的名醫求醫，則因為貧窮而斷絕了求醫的途徑；在西郊尋找上等藥材，則因為孤獨而死亡。

【English Translation】 English version Secondly, if the Earth element (Bhūta, one of the four great elements, referring to the earth element) is imbalanced, the body feels heavy; if the Water element (one of the four great elements, referring to the water element) is imbalanced, nasal mucus and saliva become abnormal; if the Fire element (one of the four great elements, referring to the fire element) is excessive, the head and chest feel hot; if the Wind element (one of the four great elements, referring to the wind element) is active, the breath feels like it's striking and衝擊. These are different names for conditions such as heaviness in 神州 (Shénzhōu, ancient name for China), phlegm, fever, and yellow complexion. If we discuss illness according to common customs, there are three types: wind, heat, and phlegm. When the condition is severe, it is the same as the symptoms of phlegm, and the imbalance of the Earth element is no longer emphasized separately. Whenever observing the source of illness, examine yourself in the morning. If you feel that the four elements are imbalanced, you should first abstain from food. Even if you are very thirsty, do not drink water; this is the most important prohibition. Either abstain from food for one or two days, or for four or five days, with the aim of improvement as the limit, do not be rigid. If you suspect there is accumulated food in the abdomen, use your hand to stab your chest. You should drink as much hot water as possible, use your fingers to tickle your throat to induce vomiting until it is completely expelled, then drink and vomit again until it is completely expelled. Or drinking cold water is not harmful in principle, or taking dried ginger soup is the best method. You must abstain from food that day, and only start eating the next morning. If you cannot do this, use your discretion. If it is a high fever, especially avoid pouring water on yourself; if the body feels heavy and cold, it is best to get close to the fire for warmth. In hot and malarial areas south of the Yangtze River, this method should not be followed. Pouring water on yourself when you have a fever is appropriate for the local conditions. If the wind evil is rapid, apply ointment. You can use a cloth-wrapped heated object to iron the injured area, which is also a good method. Applying cooked oil has obvious benefits. If you feel that phlegm is filling your chest, you are spitting frequently, your nose is running clear water, breath is accumulating in the throat, your voice is unclear, and food has no taste, and this lasts for about ten days, in this case, abstaining from food will improve the condition. There is no need to burn the top of the head or twist the throat. This can eliminate the disease without using medicinal soup, which is the great principle of medical skill. The meaning is that if accumulated food is eliminated, the high fever will stop; if body fluids are exhausted, the phlegm will be cured; if the mind is calm and breath dissipates, the violent wind will naturally subside. Using this method of conditioning, there will be no mistakes. There is no need to laboriously diagnose the pulse, nor is it necessary to ask about yin and yang. Each person is their own medicine king, and everyone can achieve a state of health. As for Dharma Master Luan eliminating diseases through regulating breath, this secret method can only be done by a few; Chan Master Si expelling evil spirits in meditation is not understood by ordinary people. Seeking famous doctors in 東洛 (Dōngluò, eastern Luoyang), the path to treatment is cut off due to poverty; seeking top-quality medicine in 西郊 (Xījiāo, western suburbs), one dies alone.

其路。所論絕食省而且妙，備通窮富豈非要乎。又如癰痤暴起熱血忽沖，手足煩疼天行時氣，或刀箭傷體、或墜墮損躬，傷寒霍亂之徒半日暴瀉之類，頭痛心痛眼疼齒疼，片有病起咸須斷食。又三等丸能療眾病復非難得，取訶黎勒皮、乾薑、沙糖，三事等分，搗前二令碎，以水片許和沙糖融之並搗為丸，旦服十丸許以為度，諸無所忌。若患痢者，不過三兩服即差，能破胘氣除風消食，為益處廣故此言之。若無沙糖者，飴蜜亦得。又訶黎勒若能每日嚼一顆咽汁，亦終身無病。此等醫明傳乎帝釋，五明一數五天共遵，其中要者絕食為最。舊人傳云，若其七日斷食不差，后乃方可求觀世音。神州多並不閑，將為別是齋戒，遂不肯行學，良由傳者不悟醫道也。其有服丹石及長病並腹塊之類，或又依斯(恐有丹石之人，忍饑非所宜也。又飛丹則諸國皆無，服石則神州獨有。然而水精白石有出火者，若服之則身體爆裂。時人不別，抂死者無窮。由此言之，深須體識)，蛇蝎等毒全非此療。而絕食之時，大忌遊行及以作務。其長行之人，縱令斷食隨路無損。如其差已后須將息，宜可食新煮飯、飲熟菉豆湯，投以香和任飲多少。若覺有冷，投椒姜蓽𦭞。若知是風，著胡蔥荊芥。《醫方論》曰「諸辛悉皆動風，唯乾薑非也。」加之亦佳。

準絕食日而作調息，諱飲冷水，余如藥禁。如其啖粥，恐痰癊還增；必是風勞，食亦無損。若患熱者，即熟煎苦蔘湯，飲之為善。茗亦佳也。自離故國向二十餘年，但以此療身，頗無他疾。且如神州藥石，根莖之類數乃四百有餘，多並色味精奇香氣芬鬱，可以蠲疾、可以王神。鍼灸之醫、診脈之術，贍部洲中無以加也。長年之藥唯東夏焉，良以連岡雪巘接嶺香山，異物奇珍咸萃於此，故體人像物號曰神州。五天之內誰不加尚、四海之中孰不欽奉，云文殊師利現居其國。所到之處，若聞是提婆弗呾攞僧，莫不大生禮敬。提婆是天，弗呾攞是子，云是支那天子所居處來也。考其藥石實為奇妙，將息病由頗有疏闕，故粗陳大況以備時須。若絕食不損者，后乃隨方處療：苦蔘湯偏除熱病，酥油蜜漿特遣風痾。其西天羅荼國，凡有病者絕食，或經半月、或經一月，要待病可然後方食；中天極多七日，南海二三日矣，斯由風土差互四大不同，致令多少不為一概。未委神州宜斷食不？然而七日不食人命多殞者，由其無病持故；若病在身，多日亦不死矣。曾見有病絕粒三旬，后時還差，則何須見怪絕食日多。豈容但見病發，不察病起所由，壯熱火燃還將熱粥令飲，帶病強食深是可畏，萬有一差終亦不堪教俗，醫方明內極是諱焉。又由東

夏時人魚菜多並生食，此乃西國咸悉不餐，凡是菜茹皆須爛煮，加阿魏蘇油及諸香和然後方啖，𦵔齏之類人皆不食。時復憶，故啖之，遂使齊中結痛損腹腸闇、眼目長疾病益虛疏。其斯之謂，智者思察用行舍藏，聞而不行豈醫咎也。行則身安道備，自他之益俱成；舍則體損智微，彼我之功皆失也。

二十九除其弊藥

自有方處鄙俗久行，病發即服大便小便，疾起便用豬糞貓糞，或堈盛甕貯號曰龍湯，雖加美名穢惡斯極。且如蔥蒜許服尚自遣在邊房，七日凈身洗浴而進；身若未凈不入眾中，不合繞塔不應禮拜，以其臭穢非病不聽。四依陳棄之言，即是陳故所棄之藥，意在省事僅可資身。上價自在開中，啖服實成非損。梵云晡堤木底鞞殺杜，晡堤是陳，木底是棄，鞞殺社譯之為藥(即是陳棄藥也)。律開大便小便，乃是犢糞牛尿。西國極刑之儔，糞涂其體，驅擯野外不處人流。除糞去穢之徒，行便擊杖自異。若誤衝著，即連衣遍洗。大師既緣時御物，譏丑先防，豈遣服斯而獨乖時望？不然之由具如律內。用此惠人誠為可鄙，勿令流俗習以為常，外國若聞誠損風化。又復大有香藥何不服之？己所不愛寧堪施物。然而除蛇蝎毒，自有磂黃、雄黃、雌黃之石，片子隨身誠非難得。若遭熱瘴，即有甘草、恒山、苦蔘之

湯，貯畜少多理便易獲。姜、椒、蓽茇，旦咽而風冷全祛，石蜜、沙糖，夜餐而飢渴俱息，不畜湯藥之直，臨事定有闕如。違教不行罪愆寧免，錢財漫用急處便閑，若不曲題誰能直悟。嗚呼！不肯施佳藥，遂省用龍湯，雖復小利在心，寧知大虧聖教。正量部中說其陳棄，既是部別，不可同斯。了論雖復見文，元非有部所學。

三十旋右觀時

言旋右者，梵云缽喇特崎拏，缽喇字緣乃有多義，此中意趣事表旋行。特崎拏即是其右，總明尊便之目，故時人名右手為特崎拏手，意是從其右邊為尊為便，方合旋繞之儀矣。或特欹拏目其施義，與此不同，如前已述。西國五天皆名東方為前方、南為右方，亦不可依斯以論左右。諸經應云旋右三匝，若云佛邊行道者非也。經云右繞三匝者，正順其儀。或云繞百千匝，不云右者，略也。然右繞左繞稍難詳定，為向右手邊為右繞？為向左手邊為左繞耶？曾見東夏有學士云：「右手向內圓之名為右繞，左手向內圓之名為左繞。理可向其左邊而轉，右繞之事方成。」斯乃出自胸臆、非關正理，遂令迷俗莫辯司方，大德鴻英亦雷同取惑。以理商度如何折中？但可依其梵本並須杜塞人情，向右邊為右繞、向左邊為左繞，斯為聖制勿致疑惑。又復時非時者，且如《時經》所說，自應別

是會機。然四部律文皆以午時為正，若影過線許，即曰非時。若欲護罪取正方者，宜須夜揆北辰直望南極，定其邪正的辯禺中。又宜於要處安小土臺，圓闊一尺、高五寸，中插細杖。或時石上豎丁如竹箸許，可高四指，取其正午之影，畫以為記，影過畫處便不合食。西方在處多悉有之，名為薛攞斫羯攞(彈舌道之)，譯為時輪矣。揆影之法看其杖影，極短之時即正中也。

然贍部洲中影多不定，隨其方處量有參差。即如洛州無影，與余不同。又如室利佛逝國，至八月中以圭測影不縮不盈，日中人立並皆無影，春中亦爾，一年再度日過頭上。若日南行，則北畔影長二尺三尺；日向北邊，南影同爾。神州則南溟北朔更復不同，北戶向日是其恒矣。又海東日午、關西未中，準理既然事難執一，是故律云「遣取當處日中」以為定矣。

夫出家之人要依聖教，口腹之事無日不須，揆影而餐理應存念。此其落漠，余何護焉？是以弘紹之英無怪繁重。行海尚持圭去，在地寧得逶隨？故西國相傳云，觀水觀時是曰律師矣。又復西國大寺皆有漏水，並是積代君王之所奉施，並給漏子為眾警時。下以銅盆盛水，上乃銅碗浮內。其碗薄妙可受二升，孔在下穿水便上涌，細若針許量時準宜。碗水既盡，沈即打鼓。始從平旦，一碗沈

【現代漢語翻譯】現代漢語譯本：這是關於時間測量的討論。然而，四部律典都以午時為正時，如果影子超過了界線一點點，就說不是時候。如果想要避免犯戒而取正時，應該在夜晚測量北極星，直接望向南極星，確定其正確的位置，辨別清楚隅中（上午九點到十一點）。又應該在重要的地方安置小土臺，圓而寬一尺，高五寸，中間插上細木棒。或者在石頭上豎起像筷子一樣粗細的木條，大約四指高，取其正午的影子，畫線作為標記，影子超過畫線的地方就不應該吃飯。西方各地大多都有這種裝置，叫做薛攞斫羯攞（彈舌道之）（Xue Luo Zhuo Jie Luo），翻譯過來就是時輪。測量影子的方法是看木棒的影子，影子最短的時候就是正午。然而，贍部洲（Zhan Bu Zhou）的影子大多不穩定，隨著地方的不同而有差異。比如洛州就沒有影子，與別的地方不同。又比如室利佛逝國（Shi Li Fo Shi Guo），到了八月中用圭表測量影子，影子既不縮短也不增長，中午時人站立都沒有影子，春季也是這樣，一年中有兩次太陽從頭頂經過。如果太陽向南執行，那麼北邊的影子就長二尺三尺；太陽向北邊執行，南邊的影子也一樣。神州（指中國）的南海和北邊的情況又不同，朝北的窗戶向著太陽是常態。還有海東（指朝鮮半島）是中午的時候，關西（指函谷關以西的地區）還不到中午，按照道理來說是這樣，但事情很難一概而論，所以律典上說『派遣人到當地測量中午』來作為確定時間的方法。出家之人要依靠聖教，口腹之事每天都不能缺少，測量影子而吃飯理應牢記在心。如果對此事馬虎，我還能維護什麼呢？因此，弘揚佛法的人重視這些細節也不奇怪。出海尚且要帶著圭表，在陸地上怎麼能隨便呢？所以西國（指印度）相傳，觀察水和觀察時間，這樣的人才能被稱為律師。還有西國的大寺廟都有漏水計時器，都是歷代君王所供奉的，並且配備專門管理漏水計時器的人來為大眾報時。下面用銅盆盛水，上面放一個銅碗漂在水裡。這個碗很薄很精巧，可以裝二升水，碗底有一個小孔，水會涌上來，細得像針孔一樣，根據時間來衡量孔的大小。碗里的水滿了，碗就沉下去，然後就敲鼓。從早晨開始，每滿一碗水就沉下去一次。

【English Translation】 English version: This is a discussion about time measurement. However, all four Vinaya texts regard noon as the correct time. If the shadow exceeds the line even slightly, it is said to be the wrong time. If one wants to avoid transgression and determine the correct time, one should measure the North Star at night, look directly at the South Star, determine its correct position, and clearly distinguish the time of Yu Zhong (9 a.m. to 11 a.m.). Also, small earthen platforms should be set up in important places, one foot in diameter and five inches high, with thin sticks inserted in the middle. Or erect a wooden strip on a stone, as thick as chopsticks, about four fingers high, and take the shadow at noon as a mark, drawing a line. One should not eat when the shadow exceeds the line. Most places in the West have such devices, called Xue Luo Zhuo Jie Luo (pronounced with a tongue roll), which translates to 'time wheel'. The method of measuring the shadow is to look at the shadow of the stick; the shortest shadow indicates noon. However, shadows in Jambudvipa (Zhan Bu Zhou) are mostly unstable, varying according to the location. For example, Luoyang has no shadow, which is different from other places. Also, in Srivijaya (Shi Li Fo Shi Guo), when measuring shadows with a gnomon in mid-August, the shadow neither shortens nor lengthens. People standing at noon have no shadow, and this is also the case in spring. The sun passes overhead twice a year. If the sun travels south, the shadow on the north side will be two or three feet long; if the sun travels north, the shadow on the south side will be the same. In China (Shen Zhou), the situation in the South Sea and the northern border is different. A north-facing window facing the sun is the norm. Also, when it is noon in Haedong (Korean Peninsula), it is not yet noon in Guanxi (the region west of Hangu Pass). This is the principle, but it is difficult to generalize, so the Vinaya says, 'Send someone to measure noon in the local area' as a way to determine the time. Those who have left home to follow the holy teachings need to eat every day, and measuring the shadow to determine the time for meals should be kept in mind. If one is careless about this, what else can I uphold? Therefore, it is not surprising that those who promote the Dharma value these details. When going to sea, one still carries a gnomon; how can one be casual on land? Therefore, it is said in the West (India) that observing water and observing time is what makes one a Vinaya master. Also, the large temples in the West all have water clocks, which were offered by successive kings, and they are equipped with people to manage the water clocks to announce the time to the public. A copper basin is used to hold water, and a copper bowl floats on top of the water. The bowl is very thin and exquisite, and can hold two sheng (a unit of volume). There is a small hole at the bottom of the bowl, and water will flow up, as thin as a needle hole, and the size of the hole is measured according to the time. When the bowl is full of water, it sinks, and then the drum is beaten. Starting from dawn, the bowl sinks once for every bowl of water that fills.

打鼓一下，兩碗兩下，三碗三下，四碗四下，然後吹螺兩聲更別打一下，名為一時也，即日東隅矣。更過四碗同前打四，更復鳴螺，別打兩下，名兩時，即正午矣。若聞兩打則僧徒不食；若見食者，寺法即便驅擯。過午後兩時，法亦同爾。夜有四時與晝相似，總論一日一夜成八時也。若初夜盡時，其知事人則于寺上閣鳴鼓以警眾，此是那爛陀寺漏法。又日將沒時及天曉時，皆于門前打鼓一通，斯等雜任皆是凈人及戶人所作。日沒之後乃至天光，大眾全無鳴健稚法。凡打健稚不使凈人，皆維那自打健稚。有四五之別，廣如余處。其莫訶菩提及俱尸那寺，漏乃稍別，從旦至中碗沈十六。若南海骨侖國，則銅釜盛水穿孔下流，水盡之時即便打鼓，一盡一打，四椎至中，齊暮還然。夜同斯八，總成十六。亦是國王所施。由斯漏故，縱使重云暗晝，長無惑午之辰；密雨連宵，終罕疑更之夜。若能奏請置之，深是僧家要事。其漏器法，然須先取晝夜停時，旦至午時八碗沉沒，如其減八鉆孔令大，調停節數還須巧匠。若日夜漸短，即可增其半抄；若日夜漸長，復減其半酌，然以訊息為度。維那若房設小杯，準理亦應無過。然而東夏五更、西方四節，調御之教但列三時，謂分一夜為三分也。初分、後分唸誦思惟，處中一時繫心而睡。無

【現代漢語翻譯】現代漢語譯本打鼓一下，兩碗飯敲兩下，三碗飯敲三下，四碗飯敲四下，然後吹響海螺兩聲，就不要再敲鼓了，這叫做一時（一個時辰），就是日頭偏東的時候了。再過四碗飯，像之前一樣敲四下，再次吹響海螺，另外敲兩下，叫做兩時，就是正午了。如果聽到敲兩下鼓，僧人們就停止進食；如果發現有人還在吃，按照寺院的規矩就要立即驅逐。午後過兩時，規矩也和之前一樣。夜晚有四個時辰，和白天相似，總的來說，一天一夜共有八個時辰。如果初夜結束的時候，負責僧務的人就在寺院的上閣樓敲鼓來提醒大家，這是那爛陀寺的計時方法。還有，太陽快落山的時候和天快亮的時候，都在門前敲鼓一聲，這些雜事都是由凈人和戶人來做。日落之後到天亮，大眾都沒有敲擊犍稚（報時用具）的規矩。凡是敲擊犍稚，不讓凈人來做，都由維那（寺院的管理者）親自敲擊。敲擊的次數有四下或五下的區別，詳細的規矩在其他地方有記載。莫訶菩提寺和俱尸那寺的計時方法稍有不同，從早晨到中午，碗沉沒十六次。如果是在南海骨侖國，就用銅鍋盛水，在鍋底鉆孔讓水流出，水流盡的時候就敲鼓，流盡一次敲一下，敲四下就到中午了，傍晚也是一樣。夜晚也是這樣分為八個時辰，總共十六次。這也是國王所施行的計時方法。因為有了這種計時方法，即使烏雲密佈，白天也能準確知道正午的時間；即使連夜下雨，也很少會懷疑時辰的準確性。如果能夠奏請設定這種計時器，對僧團來說是非常重要的事。關於計時器的製作方法，首先要確定晝夜平分的時間，從早晨到中午，八個碗沉沒，如果少於八個，就把孔鉆大一些，調整節律需要巧匠。如果白天漸漸變短，就增加半勺水；如果白天漸漸變長，就減少半勺水，根據情況來調整。維那如果房間里設定小杯子，按道理也不應該超過這個標準。然而，東夏（中國）有五更，西方有四季，佛陀的教導只列出三時，就是把一夜分為三份。初分和後分用來念誦和思考，中間一時用來安心睡覺。沒有其他規定。

【English Translation】 English version Strike the drum once, two bowls, strike twice, three bowls, strike three times, four bowls, strike four times, then blow the conch shell twice, and do not strike again. This is called 'one time' (one shichen, an ancient Chinese unit of time), which is when the sun is in the east. After another four bowls, strike four times as before, and blow the conch shell again, striking twice separately, called 'two times,' which is noon. If two drum strikes are heard, the monks stop eating; if anyone is found still eating, they will be immediately expelled according to temple rules. Two shichen after noon, the rules are the same. There are four shichen at night, similar to the daytime, making a total of eight shichen in one day and night. If it is the end of the first night, the person in charge will strike the drum in the upper pavilion of the temple to alert the assembly. This is the timekeeping method of Nālandā Temple (ancient Indian Buddhist university). Also, when the sun is about to set and when it is about to dawn, the drum is struck once in front of the gate. These miscellaneous tasks are performed by lay attendants (Jingren) and household members (huren). From sunset to dawn, the assembly does not have the practice of striking the Jianzhi (a timekeeping instrument). Whenever the Jianzhi is struck, it is not done by lay attendants, but by the Karmadana (director of affairs) himself. There are differences of four or five strikes, as detailed elsewhere. The timekeeping methods of the Mahabodhi Temple (temple in Bodh Gaya) and the Kushinagar Temple (place of Buddha's death) are slightly different. From dawn to noon, the bowl sinks sixteen times. In the country of Kulun in the South Sea, a copper pot is filled with water, and a hole is drilled in the bottom to let the water flow out. When the water is exhausted, the drum is struck. One strike per exhaustion, four strikes to noon, and the same in the evening. The night is also divided into eight, totaling sixteen. This is also a timekeeping method implemented by the king. Because of this timekeeping method, even if it is heavily clouded, one can accurately know the time of noon during the day; even if it rains continuously at night, one rarely doubts the accuracy of the time. Regarding the method of making the timekeeping device, first, determine the equal division of day and night. From morning to noon, eight bowls should sink. If it is less than eight, drill the hole larger. Adjusting the rhythm requires a skilled craftsman. If the days gradually become shorter, add half a spoonful of water; if the days gradually become longer, reduce half a spoonful of water, adjusting according to the circumstances. If the Karmadana sets up a small cup in his room, it should not exceed this standard in principle. However, in Dongxia (China) there are five watches of the night, and in the West there are four seasons. The Buddha's teachings only list three times, which is to divide the night into three parts. The first and last parts are used for recitation and contemplation, and the middle part is used for peaceful sleep. There are no other regulations.

病乖此，便招違教之愆；敬而奉行，卒有自他之利矣。

南海寄歸內法傳卷第三大正藏第 54 冊 No. 2125 南海寄歸內法傳

南海寄歸內法傳卷第四

翻經三藏沙門義凈撰三十一灌沐尊儀三十二讚詠之禮三十三尊敬乖式三十四西方學儀三十五長髮有無三十六亡財僧現三十七受用僧衣三十八佛遮燒己三十九傍人獲罪四十古德不為

三十一灌沐尊儀

詳夫脩敬之本無越三尊，契想之因寧過四諦。然而諦理幽邃事隔粗心，灌洗聖儀實為通濟。大師雖滅形像尚存，翹心如在理應遵敬。或可香花每設，能生清凈之心；或可灌沐恒，為足蕩昏沉之業。以斯摽念，無表之益自收；勸獎餘人，有作之功兼利。冀希福者，宜存意焉。

但西國諸寺灌沐尊儀，每於禺中之時，授事便鳴健稚(授事者，梵云羯磨陀那。陀那是授，羯磨是事。意道以眾雜事指授於人。舊云維那者，非也。維是唐語，意道綱維。那是梵音，略去羯磨陀字)，寺庭張施寶蓋，殿側羅列香瓶，取金銀銅石之像置以銅金木石槃，內令諸妓女奏其音樂，涂以磨香灌以香水(取栴檀沉水香木之輩，于礎石上以水磨使成泥，用涂像身，方持水灌)，以凈白疊而揩拭之，然後安置殿中布諸花彩。此乃寺眾之儀，令羯磨陀

【現代漢語翻譯】現代漢語譯本：違背這些，便會招致違背教義的過失；恭敬地奉行，最終會有利於自己和他人。

《南海寄歸內法傳》卷第三大正藏第 54 冊 No. 2125 《南海寄歸內法傳》

《南海寄歸內法傳》卷第四

翻經三藏沙門義凈撰三十一、灌沐尊儀三十二、讚詠之禮三十三、尊敬乖式三十四、西方學儀三十五、長髮有無三十六、亡財僧現三十七、受用僧衣三十八、佛遮燒己三十九、傍人獲罪四十、古德不為

三十一、灌沐尊儀

詳細地說，修習恭敬的根本沒有超過三寶（三尊），契合實相的因緣沒有超過四諦（四諦）。然而，諦理幽深，事相與粗淺的心相隔閡，灌洗聖像的儀式實在是通達和濟度的方便。大師雖然已經涅槃，但形像仍然存在，虔誠之心如同大師還在一樣，理應遵從和尊敬。或許可以經常供奉香花，能生起清凈之心；或許可以經常灌沐佛像，足以洗滌昏沉的業障。以此來表達思念，無形的利益自然獲得；勸勉獎掖其他人，有為的功德兼利自己和他人。希望獲得福報的人，應該在意這些。

只是西國（西國）各寺廟灌沐佛像的儀式，通常在禺中（禺中，指上午的時間）的時候，授事（授事者，梵文叫羯磨陀那(karma-dāna)。陀那(dāna)是授，羯磨(karma)是事。意思是說以各種雜事指派給他人。舊時所說的維那(vīṇā)是不對的。維(vī)是唐語，意思是綱維。那是梵音，省略了羯磨陀(karma-dāna)字）便敲擊健稚（健稚），寺院庭院張設寶蓋，殿堂旁邊羅列香瓶，取金、銀、銅、石的佛像放置在銅、金、木、石的盤子里，讓各位**演奏音樂，用磨香塗抹，用香水灌洗（取栴檀、沉水香木之類，在礎石上用水磨成泥，用來塗抹佛像身體，然後用水灌洗），用乾淨的白色細布擦拭乾凈，然後安置在殿堂中，佈置各種花彩。這乃是寺院大眾的儀式，讓羯磨陀

【English Translation】 English version: To act contrary to these principles is to invite the fault of disobeying the teachings; to respectfully follow them will ultimately benefit both oneself and others.

Nanhai Jigui Neifa Zhuan (A Record of the Buddhist Practices Sent Home from the Southern Sea) Volume 3 Taisho Tripitaka Volume 54, No. 2125 Nanhai Jigui Neifa Zhuan

Nanhai Jigui Neifa Zhuan Volume 4

Composed by the Tripitaka Master Yijing 31. The Ritual of Bathing the Buddha Image 32. The Rite of Praising and Chanting 33. Disrespectful Conduct 34. Western Academic Practices 35. Whether to Have Long Hair 36. The Appearance of Monks Who Have Lost Property 37. The Use of Monastic Robes 38. The Buddha Forbids Burning Oneself 39. Bystanders Incurring Offenses 40. The Ancients Did Not Do This

The Ritual of Bathing the Buddha Image

In detail, the foundation of cultivating respect does not exceed the Three Jewels (Three Venerables), and the cause of aligning with reality does not exceed the Four Noble Truths (Four Noble Truths). However, the principles of the Truths are profound, and the phenomena are separated from the coarse mind. The ritual of bathing the sacred image is truly a convenient means of understanding and deliverance. Although the Great Teacher has passed away, the image still remains. A devout heart is as if the Teacher is still present, and it is reasonable to follow and respect. Perhaps one can frequently offer incense and flowers, which can generate a pure mind; perhaps one can frequently bathe the Buddha image, which is sufficient to wash away the obscurations of karma. By expressing remembrance in this way, intangible benefits are naturally obtained; encouraging and praising others, meritorious deeds benefit both oneself and others. Those who hope to obtain blessings should pay attention to these.

However, in the temples of the Western Countries (Western Countries), the ritual of bathing the Buddha image usually takes place during the time of Yuzhong (Yuzhong, referring to the time in the morning). The person in charge (the person in charge, in Sanskrit is called karma-dāna (羯磨陀那). Dāna (陀那) means giving, and karma (羯磨) means affairs. It means assigning various miscellaneous tasks to others. The old term vīṇā (維那) is incorrect. Vī (維) is a Tang word, meaning framework. Na (那) is a Sanskrit sound, omitting the word karma-dāna (羯磨陀那)) then strikes the jianzhi (健稚). The temple courtyard is decorated with jeweled canopies, and incense bottles are arranged beside the hall. Images of gold, silver, copper, and stone are placed in trays of copper, gold, wood, and stone. The various ** play music, and the image is smeared with ground incense and bathed with fragrant water (taking sandalwood, agarwood, and other fragrant woods, grinding them into a paste with water on a foundation stone, and using it to smear the body of the image, then bathing it with water). It is wiped clean with a clean white cloth, and then placed in the hall, decorated with various colorful flowers. This is the ritual of the temple assembly, allowing the karma-dāna

那作矣。然于房房之內自浴尊儀，日日皆為，要心無闕。但是草木之花咸將奉獻，無論冬夏芬馥恒然，市肆之間賣者亦眾。且如東夏，蓮華石竹則夏秋散彩，金荊桃杏乃春日敷榮，木槿石榴隨時代發，朱櫻素柰逐節揚葩。園觀蜀葵之流、山莊香草之類，必須持來佈列，無宜遙指樹園，冬景片時或容闕乏。剪諸繒彩坌以名香，設在尊前斯實佳也。至於銅像無問小大，須細灰磚末揩拭光明，清水灌之澄華若鏡。大者月半月盡合衆共為，小者隨己所能每須洗沐，斯則所費雖少而福利尤多。其浴像之水，即舉以兩指瀝自頂上，斯謂吉祥之水，冀求勝利。奉獻殘花不合持嗅，棄水棄花不應履踐，可於凈處而傾置之。豈容白首終年，尊像曾不揩沐；紅花遍野，本自無心奉薦。而遂省懶作，遙指池園即休；畏苦惰為，開堂普敬便罷。此則師資絕緒，遂使致敬無由。造泥制底及拓摸泥像，或印絹紙隨處供養，或積為聚以磚裹之即成佛塔，或置空野任其銷散，西方法俗莫不以此為業。又復凡造形像及以制底，金銀銅鐵泥漆磚石或聚沙雪。當作之時，中安二種舍利：一謂大師身骨、二謂緣起法頌。其頌曰。

「諸法從緣起，　　如來說是因；　彼法因緣盡，　　是大沙門說。」

要安此二，福乃弘多。由是經中廣為譬喻，嘆其利

【現代漢語翻譯】現代漢語譯本：就這樣做。然後在每個房間里親自沐浴佛像，每天都這樣做，務必心無間斷。所有草木之花都用來供奉，無論冬夏都保持芬芳，市場上售賣的人也很多。比如在東夏，蓮花和石竹在夏秋季節綻放色彩，金荊、桃樹和杏樹在春天盛開，木槿和石榴隨著季節開放，朱櫻和素柰隨著時節展現美麗。園林觀賞的蜀葵之類，山莊的香草之類，必須拿來陳列，不應該只是遙指樹園，冬季有時可能會缺少花朵。剪下各種顏色的絲綢，混合著名貴的香料，設定在佛像前，這才是好的。至於銅像，無論大小，都要用細灰和磚末擦拭乾凈，用清水灌溉，使其澄澈如鏡。大的佛像在每月十五和月底時，大家一起做，小的佛像則隨自己的能力，經常洗浴，這樣花費雖然少，但福報卻很多。用沐浴佛像的水，用兩根手指瀝在佛像的頭頂上，這被稱為吉祥之水，希望能夠獲得勝利。供奉過的殘花不應該拿來聞，丟棄的水和花不應該踩踏，應該在乾淨的地方傾倒。怎麼能終年到老，佛像都不曾擦拭沐浴；紅花遍野，本來就沒有想過要供奉。於是就偷懶不做，遙指池塘花園就算了事；害怕辛苦懶惰，打開佛堂普遍敬拜就停止了。這樣師徒之間的傳承就斷絕了，導致致敬沒有途徑。製造泥土底座以及拓印泥像，或者印刷絹紙，隨處供養，或者堆積起來用磚包裹，就成了佛塔，或者放置在空曠的野外任其消散，西方的習俗沒有不以此為事業的。又凡是製造佛像以及製作底座，用金銀銅鐵、泥土油漆、磚頭石頭或者堆積沙子雪。製作的時候，中間安放兩種舍利：一種是大師的身骨舍利，一種是緣起法頌舍利。頌詞說：『諸法從緣起，如來說是因；彼法因緣盡，是大沙門說。』一定要安放這兩種舍利，福報才會非常多。因此，經典中廣泛地用譬喻來讚歎它的利益。

【English Translation】 English version: That should be done. Then, within each room, personally bathe the revered image, doing so daily, ensuring the mind is without interruption. All flowers from plants and trees should be offered, maintaining fragrance regardless of winter or summer, with many vendors selling them in the market. For example, in Dongxia, lotuses and dianthus display their colors in summer and autumn, while forsythia, peach, and apricot blossoms flourish in spring. Hibiscus and pomegranate bloom with the seasons, and cherries and plums showcase their beauty in their respective times. Garden-view mallows and mountain villa herbs must be brought and arranged; it is not appropriate to merely point at the trees in the garden, and the winter scene may sometimes lack flowers. Cut various colored silks, mix them with precious incense, and place them before the revered image; this is truly excellent. As for bronze statues, regardless of size, they must be wiped clean with fine ash and brick dust, and cleansed with clear water until they are as clear as a mirror. Large statues should be cleaned together by everyone on the fifteenth and last day of each month, while small statues should be washed as often as one is able. This requires little expense but yields great merit. The water used to bathe the image should be lifted with two fingers and dripped from the top of the image's head; this is called auspicious water, in hopes of achieving victory. Offered withered flowers should not be smelled, and discarded water and flowers should not be trampled upon; they should be poured out in a clean place. How can one reach old age without ever wiping or bathing the revered image; with red flowers blooming everywhere, never thinking to offer them. And then one becomes lazy and does nothing, merely pointing at the pond and garden as sufficient; fearing hardship and being lazy, one simply opens the hall for general worship and stops there. This severs the lineage between teacher and disciple, leading to a lack of means for showing respect. Making clay bases and rubbings of clay images, or printing on silk paper for offering everywhere, or piling them up and wrapping them with bricks to form pagodas, or placing them in open fields to be scattered, Western customs all take this as their business. Furthermore, whenever making images and creating bases, using gold, silver, copper, iron, mud, lacquer, bricks, stones, or piling up sand and snow. When making them, place two types of sarira (relics) inside: one is the bodily relics of the great master, and the other is the Pratītyasamutpāda (dependent origination) verse. The verse says: 『All dharmas arise from conditions; the Tathagata (Thus Gone One) says they have a cause; when those conditions cease, this is what the great Śrāmaṇa (ascetic) teaches.』 It is essential to place these two types of sarira (relics); only then will the merit be very great. Therefore, the sutras (discourses) widely use metaphors to praise its benefits.

益不可思議。若人造像如穬麥、制底如小棗，上置輪相竿若細針，殊因類七海而無窮，勝報遍四生而莫盡。其間委細具在別經，幸諸法師等時可務哉。洗敬尊容，生生值佛之業；花香致設，代代富樂之因。自作教人，得福無量。曾見有處四月八日，或道或俗持像路邊，灌濯隨宜不知揩拭，風飄日暴未稱其儀矣。

三十二讚詠之禮

神州之地自古相傳，但知禮佛題名，多不稱揚贊德。何者？聞名但聽其名，罔識智之高下；讚歎具陳其德，故乃體德之弘深。即如西方，制底畔睇及常途禮敬，每於晡后或曛黃時，大眾出門繞塔三匝。香花具設並悉蹲踞，令其能者作哀雅聲，明徹雄朗贊大師德，或十頌或二十頌，次第還入寺中至常集處。既其坐定，令一經師升師子座讀誦少經。其師子座在上座頭，量處度宜亦不高大，所誦之經多誦三啟，乃是尊者馬鳴之所集置。初可十頌許，取經意而讚歎三尊。次述正經，是佛親說。讀誦既了，更陳十餘頌，論迴向發願。節段三開，故云三啟。經了之時，大眾皆云蘇婆師多。蘇即是妙，婆師多是語，意欲贊經是微妙語。或云娑婆度，義目善哉。經師方下，上座先起禮師子座。脩敬既訖，次禮聖僧座，還居本處。第二上座準前禮二處已，次禮上座，方居自位而坐。第三上座準次同然

【現代漢語翻譯】現代漢語譯本功德利益不可思議。如果有人造佛像小如麥粒，建造佛塔小如棗子，在塔頂安立輪相寶桿細如針，這種殊勝的因緣，其功德之大，猶如七海之水一樣無有窮盡，其殊勝的果報，能夠遍及四生六道而無法窮盡。其中詳細的內容都記載在其他的經典中，希望各位法師能夠時常致力於此。洗浴恭敬佛像，是生生世世值遇佛陀的因緣；以鮮花香料供養佛像，是生生世世富裕安樂的原因。親自去做，並且教導他人去做，得到的福報無量無邊。我曾經看到有些地方在四月八日浴佛節，無論是出家人還是在家人，拿著佛像在路邊，隨意地進行灌洗，也不知道擦拭乾凈，任憑風吹日曬，實在是不合儀軌。

三十二種讚頌的儀軌

在神州（中國）這片土地上，自古以來就相傳禮佛的習俗，但是人們只知道禮拜佛陀，題寫名字，很少有人稱揚讚歎佛的功德。為什麼呢？因為聽聞佛的名號，只是聽到了佛的名字，並不能瞭解佛陀智慧的高深；而讚歎佛的功德，能夠全面地陳述佛的德行，因此能夠體會佛陀德行的弘大深遠。就像在西方（印度），在佛塔旁邊，或者在平常的禮敬儀式中，常常在下午或者黃昏的時候，大眾一起出門，繞塔三圈。準備好香花等供品，然後全部蹲下，讓那些有能力的人用哀婉雅正的聲音，清晰洪亮地讚頌大師（佛陀）的功德，或者十首頌，或者二十首頌，然後依次返回寺廟中，回到通常聚集的地方。坐定之後，讓一位經師登上獅子座，讀誦少量的經典。這個獅子座在上座（寺院中地位最高的僧人）的前面，根據場所的大小來確定大小，也不需要很高大。所讀誦的經典大多是誦讀『三啟』，這是尊者馬鳴菩薩所編輯整理的。一開始可以誦讀十首頌左右，選取經文的含義來讚歎三寶（佛、法、僧）。然後敘述正經，也就是佛陀親自宣說的經典。讀誦完畢之後，再陳述十餘首頌，論述迴向和發願。分為三個段落，所以叫做『三啟』。誦經完畢的時候，大眾都說『蘇婆師多』。『蘇』的意思是『妙』，『婆師多』的意思是『語』，意思是讚歎經典是微妙的語言。或者說『娑婆度』，意思是『善哉』。經師退下之後，上座首先起身禮拜獅子座。恭敬完畢之後，接著禮拜聖僧座，然後回到自己的位置。第二位上座按照之前的儀軌禮拜兩個地方之後，接著禮拜上座，然後才回到自己的位置坐下。第三位上座也按照同樣的儀軌進行。

【English Translation】 English version The benefits are inconceivable. If someone makes an image as small as a wheat grain, or a stupa as small as a jujube, and places a wheel-shaped finial on top like a thin needle, the special causes are as infinite as the seven seas, and the excellent rewards pervade the four forms of birth without end. The details are in other sutras, and I hope that all Dharma masters will devote themselves to this. Washing and revering the venerable image is the cause of encountering the Buddha in every life; offering flowers and incense is the cause of wealth and happiness in every generation. Doing it yourself and teaching others to do it brings immeasurable blessings. I have seen places where, on the eighth day of the fourth month, both monks and laypeople hold images by the roadside, pouring water on them as they please, without knowing to wipe them clean, exposed to the wind and sun, which is not in accordance with the proper etiquette.

The Ritual of Thirty-Two Praises

In the land of Shenzhou (China), it has been passed down from ancient times that people know to pay homage to the Buddha and inscribe their names, but few praise the Buddha's virtues. Why is that? Because hearing the name only hears the name, without knowing the height of wisdom; praising the virtues fully describes the virtues, and therefore embodies the depth of the virtues. Just like in the West (India), beside the stupa or in ordinary acts of reverence, often in the afternoon or at dusk, the assembly goes out together and circumambulates the stupa three times. Preparing offerings of incense and flowers, they all squat down, and those who are able make mournful and elegant sounds, clearly and loudly praising the virtues of the Great Teacher (Buddha), either ten verses or twenty verses, and then return to the temple in order, to the usual gathering place. After they are seated, a sutra master ascends the lion throne and recites a small amount of scripture. This lion throne is in front of the senior monk (the highest-ranking monk in the temple), and the size is determined according to the size of the place, and it does not need to be very large. The scriptures recited are mostly the 'Three Invocations,' which were compiled and arranged by the Venerable Ashvaghosa. At the beginning, about ten verses can be recited, selecting the meaning of the scriptures to praise the Three Jewels (Buddha, Dharma, Sangha). Then narrate the main scripture, which is the scripture personally spoken by the Buddha. After the recitation is finished, more than ten verses are recited, discussing dedication and vows. Divided into three sections, it is called 'Three Invocations.' When the sutra is finished, the assembly all says 'Su-po-shi-duo'. 'Su' means 'wonderful,' and 'Po-shi-duo' means 'speech,' meaning to praise the scriptures as wonderful words. Or say 'Sā-pó-dù,' meaning 'well done.' After the sutra master steps down, the senior monk first gets up and bows to the lion throne. After the reverence is completed, he then bows to the seat of the Holy Sangha, and then returns to his place. The second senior monk follows the previous ritual, bowing to the two places, and then bows to the senior monk before returning to his seat. The third senior monk follows the same ritual.

，迄乎眾末。若其眾大，過三五人，余皆一時望眾起禮，隨情而去。斯法乃是東聖方耽摩立底國僧徒軌式。至如那爛陀寺，人眾殷繁，僧徒數出三千，造次難為詳集。寺有八院、房有三百，但可隨時當處自為禮誦。然此寺法，差一能唱導師，每至晡西巡行禮讚，凈人童子持雜香花引前而去，院院悉過、殿殿皆禮。每禮拜時高聲讚歎，三頌五頌響皆遍徹，迄乎日暮方始言周。此唱導師恒受寺家別料供養。或復獨對香臺則只坐而心贊，或詳臨梵宇則眾跪而高闡，然後十指布地叩頭三禮，斯乃西方承籍禮敬之儀。而老病之流，任居小座。其贊佛者而舊已有，但為行之稍別，不與梵同。且如禮佛之時云嘆佛相好者，即合直聲長贊，或十頌二十頌，斯其法也。又如來等唄元是贊佛，良以音韻稍長，意義難顯。或可因齋靜夜大眾悽然，令一能者誦一百五十贊及四百贊並余別贊，斯成佳也。然而西國禮敬，盛傳贊嘆，但有才人，莫不于所敬之尊而為稱說。且如尊者摩咥(丁結反)里制吒者，乃西方宏才碩德、秀冠群英之人也。傳云昔佛在時，佛因親領徒眾人間遊行，時有鶯鳥見佛相好儼若金山，乃于林內發和雅音如似讚詠。佛乃顧諸弟子曰：「此鳥見我歡喜，不覺哀鳴。緣斯福故，我沒代后獲得人身，名摩咥里制吒，廣為稱歎讚我實

德也(摩咥里是母，制吒是兒也)。」其人初依外道出家，事大自在天。既是所尊，具申讚詠。后乃見所記名，翻心奉佛染衣出俗。廣興讚歎，悔前非之已往、遵勝轍于將來。自悲不遇大師，但逢遺像遂抽盛藻，仰符授記贊佛功德。初造四百贊，次造一百五十贊，總陳六度，明佛世尊所有勝德。斯可謂文情婉麗，共天蘤而齊芳；理致清高，與地岳而爭峻。西方造讚頌者，莫不咸同祖習；無著、世親菩薩，悉皆仰趾。故五天之地初出家者，亦既誦得五戒十戒，即須先教誦斯二贊。無問大乘小乘咸同遵此，有六意焉。一能知佛德之深遠，二體制文之次第，三令舌根清凈，四得胸藏開通，五則處眾不惶，六乃長命無病。誦得此已方學余經。然而斯美未傳東夏。造釋之家故亦多矣，為和之者誠非一算。陳那菩薩親自為和，每於頌初各加其一，名為雜贊，頌有三百。又鹿苑名僧號釋迦提婆，復于陳那頌前各加一頌，名糅雜贊，總有四百五十頌。但有製作之流，皆以為龜鏡矣。

又龍樹菩薩以詩代書，名為蘇頡里離佉，譯為密友書，寄與舊檀越南方大國王，號娑多婆漢那，名市寅得迦。可謂文藻秀髮慰誨勤勤，的指中途親逾骨肉。就中旨趣寔有多意：先令敬信三尊孝養父母，持戒舍惡擇人乃交，于諸財色修不凈觀，撿挍家室

【現代漢語翻譯】現代漢語譯本：此人名為德也（摩咥里是母親的名字，制吒是兒子的名字）。他最初依附外道出家，侍奉大自在天。既然尊崇大自在天，就詳盡地讚美歌頌他。後來，他看到了所記述的佛名，幡然醒悟，皈依佛門，剃度出家。他廣泛地讚美佛陀，懺悔以往的錯誤，遵循通往未來的殊勝道路。他自嘆沒有遇到佛陀在世之時，只能對著佛像竭盡文采，仰慕佛陀的授記，讚歎佛陀的功德。他最初創作了《四百贊》，接著創作了《一百五十贊》，總共闡述了六度（佈施、持戒、忍辱、精進、禪定、智慧），闡明了佛世尊的所有殊勝功德。這可以稱得上是文辭情感婉轉華麗，與天上的鮮花一同散發芬芳；義理清澈高遠，與地上的山嶽一同爭相高峻。西方創作讚頌的人，沒有不以他為祖師學習的；無著（Asanga）、世親（Vasubandhu）菩薩，都仰慕他的風采。因此，在五天竺（印度）初出家的人，在誦讀五戒、十戒之後，就必須先教他們誦讀這兩篇讚頌。無論是大乘還是小乘，都共同遵循這個傳統，其中有六個用意：一是能夠了解佛德的深遠，二是體會文章的次第，三是使舌根清凈，四是使胸懷開闊通達，五是在眾人面前不感到惶恐，六是能夠長壽無病。誦讀完這些之後，才能學習其他的經典。然而，這種美好還沒有傳到東夏（中國）。創作註釋的人家已經很多了，為之唱和的人確實數不勝數。陳那（Dignāga）菩薩親自為之唱和，每在頌的開頭各加上一句，名為《雜贊》，頌共有三百首。又有鹿苑（Mrigadava）的名僧，名叫釋迦提婆（Śākyadeva），又在陳那頌的前面各加上一頌，名為《糅雜贊》，總共有四百五十頌。只要是從事創作的人，都把它們當作借鑑的典範。又龍樹（Nāgārjuna）菩薩用詩歌代替書信，名為《蘇頡里離佉》（Suhṛllekha），翻譯為《密友書》，寄給舊時的施主，南印度的大國王，名叫娑多婆漢那（Śātavāhana），名市寅得迦（Śrī Indra）。這可以稱得上是文采秀麗，慰問勸導慇勤懇切，明確地指出了修行道路，親密勝過骨肉至親。其中所包含的旨趣確實有很多：首先是讓他敬信三寶（佛、法、僧），孝養父母，持戒斷惡，選擇賢良之人交往，對於各種財物美色修習不凈觀，檢查管理好家室。

【English Translation】 English version: This person was named Deya (Mātrī was the mother's name, and Ceṭa was the son's name). Initially, he left home to follow a non-Buddhist path, serving Mahadeva (Great Lord). Since he revered Mahadeva, he extensively praised and extolled him. Later, he saw the recorded name of the Buddha, had a change of heart, and devoted himself to Buddhism, shaving his head and leaving the secular world. He widely praised the Buddha, repented for his past mistakes, and followed the excellent path to the future. He lamented not having met the Buddha during his lifetime, and could only exhaust his literary talent before the Buddha's image, admiring the Buddha's prediction and praising the Buddha's merits. He initially composed the 'Four Hundred Praises,' and then composed the 'One Hundred and Fifty Praises,' altogether expounding the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), clarifying all the excellent virtues of the World Honored One, the Buddha. This can be described as having gentle and beautiful literary emotions, emitting fragrance together with the celestial flowers; and having clear and lofty principles, competing in height with the mountains on earth. Those in the West who composed praises all followed him as their ancestor to learn from; the Bodhisattvas Asanga and Vasubandhu all admired his demeanor. Therefore, those who initially left home in the five regions of India, after reciting the Five Precepts and Ten Precepts, must first be taught to recite these two praises. Whether it is Mahayana or Hinayana, they all follow this tradition, which has six purposes: first, to be able to understand the profoundness of the Buddha's virtues; second, to appreciate the order of the text; third, to purify the root of the tongue; fourth, to open and clear the chest; fifth, to not feel flustered in the presence of others; and sixth, to be able to have a long and healthy life. Only after reciting these can one learn other scriptures. However, this beauty has not yet been transmitted to Dongxia (China). There are already many families who have created commentaries, and there are indeed countless people who have composed responses to them. Dignāga Bodhisattva personally composed responses to them, adding a line to the beginning of each verse, called 'Miscellaneous Praises,' with a total of three hundred verses. Furthermore, a famous monk from Mrigadava, named Śākyadeva, added a verse before each of Dignāga's verses, called 'Mixed Miscellaneous Praises,' with a total of four hundred and fifty verses. All those who are engaged in creation regard them as models for reference. Furthermore, Nāgārjuna Bodhisattva used poetry in place of letters, called 'Suhṛllekha,' translated as 'Letter to a Friend,' and sent it to his former benefactor, the great king of southern India, named Śātavāhana, with the personal name Śrī Indra. This can be described as having beautiful literary talent, with earnest and sincere consolation and exhortation, clearly pointing out the path of practice, and being more intimate than blood relatives. The meaning contained within it is indeed manifold: first, to have him respect and believe in the Three Jewels (Buddha, Dharma, Sangha), to be filial to his parents, to uphold the precepts and abandon evil, to choose virtuous people to associate with, to cultivate the contemplation of impurity towards various wealth and beauty, and to examine and manage the household well.

正念無常，廣述餓鬼傍生、盛道人天地獄。火燃頭上無暇拂除，緣起運心專求解脫。勸行三慧，明聖道之八支；令學四真，證圓凝之兩得。如觀自在不簡怨親，同阿彌陀恒居凈土。斯即化生之術，要無以加。五天創學之流，皆先誦此書贊，歸心繫仰之類，靡不研味終身，若神州法侶誦《觀音》、《遺教》，俗徒讀《千文》、《孝經》矣，莫不欽玩用為師範。其社得迦摩羅亦同此類(社得迦者，本生也。摩羅者，即貫焉。集取菩薩昔生難行之事貫之一處也)，若譯可成十餘軸。取本生事而為詩讚，欲令順俗妍美，讀者歡愛教攝群生耳。時戒日王極好文筆，乃下令曰：「諸君但有好詩讚者，明日旦朝咸將示朕。」及其總集得五百夾，展而閱之，多是社得迦摩羅矣，方知讚詠之中斯為美極。南海諸島有十餘國，無問法俗咸皆諷誦。如前詩讚，而東夏未曾譯出。又戒日王取乘雲菩薩以身代龍之事緝為歌詠，奏諧絃管令人作樂，舞之蹈之流佈于代。又東印度月官大士作毗輸安呾啰太子歌，詞人皆舞，詠遍五天矣。

舊云蘇達拏太子者是也。又尊者馬鳴亦造歌詞及《莊嚴論》並作《佛本行詩》，大本若譯有十餘卷。意述如來始自王宮終乎雙樹，一代佛法並緝為詩，五天南海無不諷誦。意明字少而攝義能多，復令讀者心悅忘倦

【現代漢語翻譯】現代漢語譯本：正念觀照世事無常，廣泛講述關於餓鬼、傍生（畜生）、盛道之人、天人以及地獄的種種苦難。如同火焰燃燒在頭上，沒有空閑去拂除，應當憑藉緣起之理，專心尋求從輪迴中解脫。勸導人們修習聞、思、修三慧，明白通往聖道的八正道；使人們學習苦、集、滅、道四聖諦，證得寂滅和智慧這兩種圓滿的境界。如同觀自在菩薩（Avalokiteśvara，觀世音菩薩）不分怨親，平等救度，也如同阿彌陀佛（Amitābha）永遠居住在清凈的凈土。這便是化度眾生的方法，沒有比這更好的了。五天竺（古代印度五個區域）開始學習的人們，都先誦讀此書的讚歌，歸心仰慕的人們，沒有不終身研習體味的，就像神州的佛門弟子誦讀《觀音經》、《佛遺教經》，世俗之人誦讀《千字文》、《孝經》一樣，沒有不欽佩玩味並將其作為師範的。其中的社得迦摩羅（Jātakamālā，本生鬘）也與此類似（社得迦（Jātaka）的意思是本生，摩羅（mālā）的意思是貫穿，即收集菩薩過去生中所做難行之事並將其貫穿在一起），如果翻譯出來可以有十幾卷。選取本生故事而作詩讚，是爲了使其順應世俗，妍麗美好，使讀者喜歡並用佛法攝受眾生。當時戒日王（Harshavardhana）非常喜歡文學，於是下令說：『各位只要有好詩讚，明天早朝都拿來給我看。』等到全部收集起來，得到五百夾，展開閱讀，其中大多是社得迦摩羅，這才知道讚詠之中，這才是最美的。南海的各個島嶼有十幾個國家，無論是僧侶還是俗人，都誦讀它。像前面的詩讚一樣，而東夏（中國）還未曾翻譯出來。另外，戒日王還選取乘雲菩薩以自身代替龍的故事，編輯成歌詠，配上音樂，讓人演奏，舞蹈，流傳於世。另外，東印度的月官大士（Candragomin）創作了毗輸安呾啰（Viśvantara）太子歌，詞人都在歌舞，傳遍了五天竺。舊時所說的蘇達拏（Sudāna）太子就是他。另外，尊者馬鳴（Aśvaghoṣa）也創作了歌詞以及《莊嚴論》（Saundarananda）並作《佛本行詩》（Buddhacarita），大本如果翻譯出來有十幾卷。內容講述如來佛從王宮開始到雙樹園涅槃的一生，將一代佛法都編輯成詩，五天竺和南海沒有不誦讀的。意思是文字少而包含的意義多，又使讀者心情愉悅，忘記疲倦。

【English Translation】 English version: With mindfulness of impermanence, it extensively narrates the sufferings of pretas (hungry ghosts), animals, virtuous ascetics, devas (gods), and hells. Like fire burning on one's head, there is no time to brush it away; relying on the principle of dependent origination, one should wholeheartedly seek liberation. It encourages the practice of the three wisdoms—hearing, contemplation, and meditation—clarifying the eightfold path of the noble way; it enables the learning of the four noble truths—suffering, origin, cessation, and path—to attain the two perfections of nirvana and wisdom. Like Avalokiteśvara (Guānzìzài Púsà, the Bodhisattva Who Observes the Sounds of the World) who does not discriminate between enemies and loved ones, equally saving all, and like Amitābha (Āmítuó Fó) who eternally resides in the pure land. This is the method of transforming beings; there is nothing better. Those who begin their studies in the five regions of India all first recite the hymns of this book; those who wholeheartedly admire it all study and contemplate it throughout their lives, just as Buddhist disciples in China recite the 'Avalokiteśvara Sutra' and the 'Sutra of the Buddha's Last Teaching,' and laypeople read the 'Thousand Character Classic' and the 'Classic of Filial Piety,' all of whom admire and use them as models. The Jātakamālā (Shèdé Jiā Móluó, Garland of Birth Stories) is similar to this (Jātaka (Shèdé Jiā) means birth story, and mālā (Móluó) means garland, that is, collecting the difficult deeds done by the Bodhisattva in past lives and stringing them together), which, if translated, could be more than ten scrolls. Selecting birth stories to compose poems and hymns is to make them conform to the world, beautiful and pleasing, so that readers will like them and be influenced by the Dharma to embrace all beings. At that time, King Harṣavardhana (Jiè Rì Wáng) greatly loved literature, so he issued an order saying, 'Whoever has good poems and hymns, bring them to show me tomorrow morning.' When all were collected, there were five hundred bundles, and upon opening and reading them, most were the Jātakamālā, and only then did he know that among the hymns, this was the most beautiful. The various islands of the South Sea have more than ten countries, and whether monks or laypeople, all recite it. Like the previous poems and hymns, but the Eastern Xia (China) has not yet translated it. In addition, King Harṣavardhana also selected the story of the Cloud-Riding Bodhisattva replacing the dragon with his own body, compiled it into songs, set it to music, and had people perform and dance to it, spreading it throughout the ages. In addition, the great scholar Candragomin (Yuè Guān Dàshì) of Eastern India composed the Viśvantara (Píshū Ān Dáluó) Prince song, and poets all danced and sang it, spreading it throughout the five regions of India. The former Sudāna (Sūdá Ná) Prince is he. In addition, the Venerable Aśvaghoṣa (Mǎmíng) also composed lyrics and the 'Saundarananda' (Zhuāngyán Lùn) and wrote the 'Buddhacarita' (Fó Běn Xíng Shī), which, if translated in its entirety, would be more than ten scrolls. The content narrates the life of the Tathagata Buddha from the royal palace to the nirvana in the twin sala trees, compiling the Dharma of a generation into poems, which are recited throughout the five regions of India and the South Sea. The meaning is that the words are few but contain many meanings, and also make the reader feel happy and forget fatigue.

，又復纂持聖教能生福利。其一百五十贊及龍樹菩薩書，並別錄寄歸，樂讚詠者時當誦習。

三十三尊敬乖式

夫禮敬之儀教有明則，自可六時策念、四體翹勤。端居一房乞食為業，順頭陀之行、修知足之道，但著三衣不畜盈長，無生致想有累全祛，豈得輒異僧儀別行軌式。披出家服不同常類，而在廛肆之中禮諸俗流，撿尋律教全遮此事。佛言：「有二種應禮，所謂三寶及大己苾芻。」又有赍持尊像在大道中，塵坌聖容以求財利。或有鉤身刺臉、斷節穿肌，詐托好心本希活命。如斯之色西國全無。勸導諸人勿復行此。

三十四西方學法

夫大聖一音則貫三千而總攝，或隨機五道乃彰七九而弘濟(七九者，即是聲明中七轉九例也，如下略明耳)。時有意言法藏，天帝領無說之經；或復順語談詮，支那悟本聲之字。致使投緣發慧各稱虛心，準義除煩並凝圓寂。至於勝義諦理迥絕名言，覆俗道中非無文句(覆俗諦者，舊云世俗諦，義不盡也。意道俗事覆他真理。色本非瓶，妄為瓶解；聲無歌曲，漫作歌心。又復識相生時體無分別，無明所蔽妄起眾形，不了自心謂境居外，蛇繩並謬、正智斯淪，由此蓋真名為覆俗矣。此據覆即是俗，名為覆俗。或可但云真諦覆諦)。然則古來譯者梵軌罕談，近日傳經

【現代漢語翻譯】，又繼續維護聖教，能夠產生福祉。那一百五十贊以及龍樹菩薩的著作，還有另外記錄的《寄歸傳》，喜歡讚美歌頌的人應當時常誦讀學習。

三十三、尊敬方式不合規範

禮敬的儀式，教法中有明確的規定，自然可以六時策勵憶念、四體勤勉禮拜。安居一室，以乞食為生，遵循頭陀的苦行，修習知足的道行，只穿三衣，不積蓄多餘的財物，沒有貪生求好的想法，一切牽累都能去除，怎麼可以隨意改變僧人的儀軌，另搞一套？身披出家人的服裝，卻與普通人不同，在街市之中向世俗之人行禮，查閱律教，完全禁止這種行為。佛說：『有兩種應該禮敬的對象，就是三寶以及具足戒的比丘。』還有人拿著佛像在大道上，讓灰塵玷污佛像的莊嚴，以此來求取財利。或者有人用鉤子鉤身體，用針刺臉，弄斷肢體，穿透肌肉，假裝是好心，實際上是爲了活命。這樣的情況在西國完全沒有。勸導大家不要再做這種事了。

三十四、在西方學習佛法

佛陀的一音說法，貫穿三千大千世界而總括一切，或者隨機說法，五道眾生因此彰顯七轉九例而得到弘揚救濟（七轉九例，就是聲明中的七轉和九例，下面會略作說明）。有時用隱晦的語言來傳達佛法，天帝領悟了無法用言語表達的經典；或者用通順的語言來解釋，支那人領悟了根本音聲的文字。使得投機緣的人能夠啓發智慧，各自稱揚虛心，依據佛法的真義去除煩惱，共同達到圓滿寂滅的境界。至於勝義諦的道理，完全超越了名言的範疇，在覆俗諦中並非沒有文字語句（覆俗諦，舊譯為世俗諦，意義不完全。意思是世俗之事覆蓋了真理。顏色本來不是瓶子，卻妄想理解為瓶子；聲音本來沒有歌曲，卻胡亂地認為有歌曲。又比如識相產生時，本體沒有分別，因為無明的遮蔽，妄想產生各種形象，不瞭解是自己的心，卻認為境界在外面，就像把繩子看成蛇一樣，都是錯誤的，正智因此淪喪，因此覆蓋了真理，稱為覆俗。這是根據覆蓋就是世俗，稱為覆俗。或者可以只說真諦覆諦）。既然如此，那麼古來的譯者很少談論梵文的規則，近日翻譯經典

【English Translation】 Furthermore, to continue upholding the sacred teachings is to generate blessings. The one hundred and fifty hymns, along with the writings of Nāgārjuna (a famous Buddhist philosopher), and the separately recorded 'Record of Travels to the South Sea,' should be frequently recited and studied by those who enjoy praising and chanting.

Thirty-three: Improper Forms of Respect

The rituals of reverence have clear guidelines in the teachings, allowing for diligent mindfulness in the six periods of the day and earnest prostration with the four limbs. Dwelling in a solitary room, relying on alms for sustenance, following the ascetic practices of a 'dhūta' (ascetic practice), cultivating contentment, wearing only the three robes without accumulating excess possessions, and having no desire for a luxurious life, thereby eliminating all burdens – how can one arbitrarily alter the monastic rules and adopt a separate set of practices? Wearing the robes of a renunciant, distinct from ordinary people, yet paying respects to laypeople in the marketplace – a review of the monastic code completely forbids this. The Buddha said, 'There are two types of beings worthy of reverence: the Triple Gem (Buddha, Dharma, Sangha) and fully ordained 'bhikṣus' (monks).' Furthermore, some carry venerable images on major roads, allowing dust to defile the sacred form in order to seek financial gain. Others hook their bodies, pierce their faces, sever limbs, and pierce their flesh, falsely claiming good intentions while actually seeking to prolong their lives. Such practices are completely absent in the Western lands (India). I urge everyone not to engage in these practices again.

Thirty-four: Studying the Dharma in the West

The Great Sage's (Buddha) single sound encompasses and integrates the three thousand great thousand worlds. Alternatively, according to the disposition of beings in the five realms, the seven transformations and nine analogies are manifested to propagate and deliver them (the seven transformations and nine analogies refer to the seven inflections and nine patterns in grammar, which will be briefly explained below). Sometimes, esoteric language is used to convey the Dharma, and the 'Deva' (god) understands the scripture that cannot be expressed in words. Or, plain language is used for explanation, and the people of 'China' (referring to ancient China) understand the characters of the fundamental sound. This enables those who are attuned to the circumstances to develop wisdom, each praising humility, removing afflictions according to the true meaning of the Dharma, and jointly attaining perfect tranquility. As for the ultimate truth ('paramārtha-satya'), it completely transcends the realm of words and language. Within the conventional truth ('saṃvṛti-satya'), there are not without written phrases and sentences (the conventional truth, formerly translated as worldly truth, does not fully convey the meaning. It means that worldly affairs cover up the true principle. Color is not inherently a vase, but one falsely understands it as a vase; sound does not inherently have a song, but one mistakenly thinks of it as a song. Furthermore, when consciousness arises, the essence has no differentiation, but due to the obscuration of ignorance, various forms arise falsely, failing to understand that it is one's own mind, and thinking that the realm exists outside. Like mistaking a rope for a snake, both are errors, and correct wisdom is lost. Therefore, covering up the truth is called conventional truth. This is based on the idea that covering is the same as conventional, hence the name conventional truth. Or, one can simply say truth covering truth). Since this is the case, ancient translators rarely discussed Sanskrit grammar rules, and recent translations of scriptures

但云初七，非不知也，無益不論。今望總習梵文，無勞翻譯之重。為此聊題節段，粗述初基者歟(然而骨侖速利尚能總讀梵經，豈況天府神州。而不談其本說。故西方贊云：曼殊室利現在并州，人皆有福，理應欽贊。其文既廣，此不繁錄)。夫聲明者，梵云攝拖苾馱(停夜反)。攝拖是聲，苾馱是明，即五明論之一明也。五天俗書總名毗何羯喇拏，大數有五，同神州之五經也(舊云毗伽羅論，音訛也)一則創學悉談章，亦名悉地羅窣睹，斯乃小學標章之稱，俱以成就吉祥為目。本有四十九字，共相乘轉成一十八章，總有一萬餘字，合三百餘頌。凡言一頌乃有四句，一句八字，總成三十二言。更有小頌大頌，不可具述。六歲童子學之，六月方了。斯乃相傳是大自在天之所說也。

二謂蘇呾啰，即是一切聲明之根本經也。譯為略詮，意明略詮要義，有一千頌。是古博學鴻儒波尼你所造也。為大自在天之所加被，面現三目，時人方信。八歲童子八月誦了。

三謂馱睹章，有一千頌。專明字元，功如上經矣。

四謂三棄攞章，是荒梗之義，意比田夫創開疇畎。應云三荒章，一名頞瑟吒馱睹(一千頌)，二名文荼(一千頌)，三名鄔拏地(一千頌)。馱睹者，則意明七例、曉十羅聲，述二九之韻。言七例者，

【現代漢語翻譯】現代漢語譯本：但是云初七，（我）並非不知道（學習梵文的益處），只是（覺得）沒有實際的幫助所以不談論。現在希望大家總體學習梵文，免去翻譯的繁重工作。因此，姑且寫下一些片段，粗略地講述一些初步的基礎知識。（然而骨侖速利尚且能夠總讀梵經，更何況是天府神州。卻不談論梵文的根本理論。所以西方讚歎說：『曼殊室利（Manjusri，文殊菩薩）現在并州，人們都很有福氣，理應欽佩讚歎。』梵文的文獻既然如此廣泛，這裡就不一一記錄了）。所謂聲明，梵語是攝拖苾馱（Śabda-vidyā）。攝拖（Śabda）是聲，苾馱（vidyā）是明，也就是五明論（Pañcavidyāsthāna）中的一明。五天（印度）的通用書籍總稱為毗何羯喇拏（Vyākaraṇa），大數有五種，相當於神州的五經（舊時翻譯為毗伽羅論，是音譯錯誤）。第一種是創學悉談章，也叫悉地羅窣睹（Siddhirastu），這是小學的開篇之稱，都以成就吉祥為目標。原本有四十九個字母，互相組合變化成十八章，總共有一萬多個字，合三百多頌。凡是說一頌，就有四句，一句八個字，總共三十二個字。還有小頌和大頌，不能全部敘述。六歲的兒童學習它，六個月才能學完。據說這是大自在天（Maheśvara）所說的。第二種叫做蘇呾啰（Sūtra），這是一切聲明的根本經典。翻譯為『略詮』，意思是簡略地解釋重要的意義，有一千頌。這是古代博學的鴻儒波尼你（Pāṇini）所造的。因為大自在天（Maheśvara）的加持，（波尼你）臉上顯現出三隻眼睛，當時人們才相信（這部經的權威性）。八歲的兒童八個月就能背誦完。第三種叫做馱睹章（Dhātu-pāṭha），有一千頌。專門闡明字根，作用和上面的經典一樣。第四種叫做三棄攞章（Śikṣā），是開墾荒地的意思，比喻農夫開始開墾田地。應該叫做三荒章，一名頞瑟吒馱睹（Aṣṭādhyāyī，八篇論，一千頌），二名文荼（Vārtika，補遺，一千頌），三名鄔拏地（Uṇādi-sūtra，屈語經，一千頌）。馱睹（Dhātu）的意思是闡明七種詞例、瞭解十種羅聲，敘述二九（十八）種韻律。所說的七種詞例是：

【English Translation】 English version: However, Yun Chuqi, it's not that I don't know (the benefits of learning Sanskrit), but I don't discuss it because it's not practically helpful. Now I hope everyone can generally learn Sanskrit, so as to avoid the heavy work of translation. Therefore, I will write down some fragments and roughly describe some preliminary basics. (However, even Kulunasuli can generally read Sanskrit scriptures, let alone Tianfu Shenzhou. But they don't talk about the fundamental theories of Sanskrit. Therefore, the West praises: 'Manjusri (Manjusri, the Bodhisattva of Wisdom) is now in Bingzhou, and people are very blessed and should be admired and praised.' Since Sanskrit literature is so extensive, I will not record it all here). The so-called 'Śabda-vidyā' (聲明), in Sanskrit is Śabda-vidyā (攝拖苾馱). Śabda (攝拖) means sound, and vidyā (苾馱) means knowledge, which is one of the five sciences (Pañcavidyāsthāna). The common books of the Five Indies (India) are collectively called Vyākaraṇa (毗何羯喇拏), and there are five major types, which are equivalent to the Five Classics of Shenzhou (ancient translation was '毗伽羅論', which is a phonetic error). The first is the 'Chuangxue Xitan Zhang', also called Siddhirastu (悉地羅窣睹), which is the title of the primary school chapter, all aiming at achieving auspiciousness. Originally, there were forty-nine letters, which were combined and transformed into eighteen chapters, with a total of more than 10,000 words, totaling more than 300 verses. Whenever one verse is mentioned, there are four lines, each line with eight words, totaling thirty-two words. There are also small verses and large verses, which cannot all be described. A six-year-old child learns it and can only finish it in six months. It is said that this was said by Maheśvara (大自在天). The second is called Sūtra (蘇呾啰), which is the fundamental scripture of all Śabda-vidyā. Translated as 'Brief Explanation', it means to briefly explain the important meanings, with one thousand verses. This was created by the ancient erudite scholar Pāṇini (波尼你). Because of the blessing of Maheśvara (大自在天), three eyes appeared on (Panini's) face, and people at that time believed (the authority of this scripture). An eight-year-old child can recite it in eight months. The third is called Dhātu-pāṭha (馱睹章), with one thousand verses. It specializes in elucidating word roots, and its function is the same as the above scripture. The fourth is called Śikṣā (三棄攞章), which means cultivating wasteland, a metaphor for farmers starting to cultivate fields. It should be called 'Sanhuang Zhang', one named Aṣṭādhyāyī (頞瑟吒馱睹, Eight Chapters, one thousand verses), the second named Vārtika (文荼, Supplement, one thousand verses), and the third named Uṇādi-sūtra (鄔拏地, Uṇādi Sutra, one thousand verses). Dhātu (馱睹) means to elucidate the seven cases, understand the ten 'La' sounds, and describe the two nine (eighteen) kinds of rhymes. The seven cases mentioned are:

一切聲上皆悉有之，一一聲中各分三蕱，謂一言、二言、多言，總成二十一言也。如喚男子一人名補嚕灑，兩人名補嚕𥳓，三人名補嚕沙。此中聲有呼噏重輕之別。於七例外更有呼召聲，便成八例。初句既三，余皆準此，恐繁不錄，名蘇盤多聲(總有三八二十四聲)。十羅聲者，有十種羅字，顯一聲時便明三世之異。二九韻者，明上中下尊卑彼此之別，言有十八不同。名丁岸哆，聲也；文荼，則合成字型。且如樹之一目，梵云苾力叉，便引二十餘句經文共相雜糅，方成一事之號也。鄔拏地則大同斯例，而以廣略不等為異。此三荒章，十歲童子三年勤學方解其義。

五謂苾栗底蘇呾羅，即是前蘇呾啰釋也。上古作釋其類寔多，于中妙者有十八千頌，演其經本詳談眾義，盡寰中之規矩、極天人之軌則。十五童子，五歲方解。神州之人若向西方求學問者，要須知此方可習余，如其不然空自勞矣。斯等諸書並須闇誦，此據上人為準，中下之流以意可測，翹勤晝夜不遑寧寢，同孔父之三絕、等歲精之百遍，牛毛千數、麟角唯一；比功與神州上明經相似。此是學士阇耶昳底所造，其人乃器量弘深文彩秀髮，一聞便領詎假再談，敬重三尊多營福業，沒代於今向三十載矣。閑斯釋已，方學緝綴書表、製造詩篇，致想《因明》、虔

【現代漢語翻譯】現代漢語譯本：一切聲音中都包含這些，每一個聲音又分為三種變化，即一個詞、兩個詞、多個詞，總共構成二十一個詞。例如，稱呼一個男子為補嚕灑（puruṣa，人），稱呼兩個男子為補嚕𥳓（puruṣau，兩個人），稱呼三個男子為補嚕沙（puruṣāḥ，人們）。這裡面聲音有呼氣、吸氣、重音、輕音的區別。在七種情況之外，還有呼喚的聲音，這樣就成了八種情況。第一句既然有三種變化，其餘的都可以依此類推，因為繁瑣就不一一記錄了，這叫做蘇盤多聲（sup-anta，名詞變格，總共有三八二十四種聲音）。十羅聲，有十種羅字，當一個聲音顯現時，就能明白過去、現在、未來三世的不同。二九韻，說明上、中、下、尊、卑、彼此的區別，語言有十八種不同。這叫做丁岸哆聲（tiṅ-anta，動詞變格）；文荼（mantra，真言），則是合成字型。例如樹的一個部分，梵語叫做苾力叉（vṛkṣa，樹），就要引用二十多句經文互相雜糅，才能成為一個事物的名稱。鄔拏地（unādi，補充詞綴）也大致相同，只是廣略有所不同。這三個部分，十歲的孩子要勤學三年才能理解其中的含義。

五、所謂苾栗底蘇呾羅（vṛtti-sūtra，註釋 सूत्र），就是前面蘇呾啰（sūtra，經 सूत्र）的解釋。上古時代所作的註釋種類很多，其中精妙的有十八千頌，闡述經文的根本，詳細談論各種意義，窮盡世間的規矩、極盡天人的法則。十五歲的孩子，要五年才能理解。神州（中國）的人如果想去西方（印度）求學，必須先了解這些，才能學習其他的，不然就會白費力氣。這些書都要背誦，這是以上等資質的人為標準，中等和下等資質的人可以自己衡量，他們勤奮努力，日夜不停，不敢安寧睡覺，如同孔子讀《易》韋編三絕，像歲星執行一百遍一樣。牛毛那麼多，麟角那麼少；比他們的功力，與神州的上明經（科舉考試科目）相似。這是學士阇耶昳底（Jayāditya，勝光）所造，這個人器量宏大，文采秀麗，一聽就明白，不需要再講，敬重三寶，多做善事，去世到現在已經三十年了。熟悉這些解釋之後，才能學習寫作書信文章、創作詩歌，深入研究《因明》（hetu-vidyā，因明學），虔誠。

【English Translation】 English version: All sounds contain these elements, and each sound is further divided into three variations: one word, two words, and multiple words, totaling twenty-one words. For example, one man is called puruṣa (man), two men are called puruṣau (two men), and three men are called puruṣāḥ (men). Here, the sounds have differences in exhalation, inhalation, stress, and lightness. In addition to the seven cases, there is also the sound of calling, making it eight cases. Since the first sentence has three variations, the rest can be inferred accordingly, but they are not recorded one by one due to their complexity. This is called sup-anta (nominal declension, totaling three eights, twenty-four sounds). The ten 'ra' sounds have ten types of 'ra' letters, and when one sound appears, it clarifies the differences of the past, present, and future. The two nines of rhythm explain the differences between upper, middle, lower, noble, humble, and each other, with eighteen different languages. This is called tiṅ-anta (verbal conjugation); mantra (sacred utterance) is a composite script. For example, one part of a tree, in Sanskrit called vṛkṣa (tree), requires quoting more than twenty sentences of scripture to be mixed together to form the name of a thing. Unādi (supplementary suffixes) is roughly the same, but differs in breadth and brevity. These three sections require a ten-year-old child to study diligently for three years to understand their meaning.

Five, the so-called vṛtti-sūtra (commentary सूत्र), is the explanation of the previous sūtra (aphorism सूत्र). In ancient times, there were many types of commentaries, among which the exquisite ones had eighteen thousand verses, elaborating on the root of the scriptures, discussing various meanings in detail, exhausting the rules of the world and the principles of gods and humans. A fifteen-year-old child needs five years to understand. If people from Shenzhou (China) want to study in the West (India), they must first understand these before they can learn other things, otherwise they will waste their efforts. These books must be memorized, which is based on people with superior qualifications. People with medium and lower qualifications can measure themselves. They work hard day and night, not daring to sleep peacefully, like Confucius reading the Book of Changes until the leather cords broke three times, like the planet Jupiter revolving a hundred times. As numerous as cow hairs, as rare as unicorn horns; comparing their efforts to the upper Ming Jing (a subject in the imperial examination) in Shenzhou. This was created by the scholar Jayāditya (Victorious Sun), a person of great capacity and elegant writing, who understood as soon as he heard it, without needing to be told again, respected the Three Jewels, and did many good deeds. It has been thirty years since his death. After being familiar with these explanations, one can learn to write letters and essays, create poems, and delve into hetu-vidyā (the science of reasoning), devoutly.

誠《俱舍》，尋《理門論》比量善成，習本生貫清才秀髮，然後函丈傳授經三二年，多在那爛陀寺(中天也)或居跋臘毗國(西天也)斯兩處者，事等金馬石渠、龍門闕里，英彥云聚商搉是非。若賢明嘆善遐邇稱俊，方始自忖鋒鍔投刃王庭，獻策呈才希望利用。坐談論之處，己則重席表奇；登破斥之場，他乃結舌稱愧。響震五山、聲流四域，然後受封邑、策榮班，賞素高門更修餘業矣。

復有苾栗底蘇呾羅議釋，名朱你，有二十四千頌，是學士缽顛社攞所造。斯乃重顯前經，擘肌分理；詳明後釋，剖折毫芒。明經學此三歲方了，功與《春秋》、《周易》相似。

次有伐致呵利論，是前朱你議釋，即大學士伐㨖呵利所造，有二十五千頌。斯則盛談人事聲明之要，廣敘諸家興廢之由，深明唯識善論因喻。此學士乃響振五天德、流八極，徹信三寶、諦想二空，希勝法而出家、戀纏染而便俗。斯之往復數有七焉，自非深信因果，誰能若此勤著！自嗟詩曰：由染便歸俗，離貪還服緇，如何兩種事，弄我若嬰兒。即是護法師之同時人也。每於寺內有心歸俗，被煩惱逼確爾不移，即令學生輿向寺外。時人問其故。答曰：「凡是福地，本擬戒行所居。我既內有邪心，即是虧乎正教，十方僧地無處投足。」為清信士身著白衣

【現代漢語翻譯】現代漢語譯本：精通《俱舍論》（Abhidharmakośa，佛教論著），通過《理門論》（Nyāya-dvāra-tarka-śāstra，因明學著作）的比量推理達到精善的程度，學習佛本生故事，貫通清晰的才華得以煥發，然後在講席上傳授經文三兩年。大多在那爛陀寺（Nālandā，位於中印度）或者跋臘毗國（Valabhi，位於西印度）這兩個地方，所做的事情如同在金馬石渠（古代藏書之處）、龍門闕里（古代顯貴之所）一樣，英雄豪傑雲集，商討辯論是非。如果賢明之名遠近聞名，才俊之稱廣為人知，才開始衡量自己的鋒芒是否可以投向王庭，獻上計策，展示才能，希望能夠被任用。在坐而論道的場合，自己則被安排在重要的席位上，發表奇特的見解；在登臺破斥辯論的場合，對方則會結舌無言，表示慚愧。聲名震動五座山，聲威流傳四方，然後被授予封地，獲得榮耀的官位，憑藉崇高的門第，繼續修習其他的學業。還有一位名叫朱你（Zhu Ni）的苾栗底蘇呾羅（Bhṛty-sūtra，僕使經）的議釋，有兩萬四千頌，是學士缽顛社攞（Bhaṭṭa Śaṅkara，學者名）所造。這部著作重新闡釋了之前的經典，剖析精微的道理；詳細闡明後來的解釋，剖析細微之處。通曉經文的人學習這部著作三年才能完成，其功用與《春秋》、《周易》相似。其次是伐致呵利論（Vākyapadīya，句義論），是前述朱你議釋的解釋，即大學士伐㨖呵利（Bhartṛhari，學者名）所造，有兩萬五千頌。這部著作盛大地談論人事和聲明（Śabda-vidyā，語言學）的要義，廣泛敘述各家興衰的緣由，深入闡明唯識（Vijñānavāda，唯識宗）的善妙理論和因明譬喻。這位學士聲名震動五天（古代印度五個區域），德行流傳八方，徹底相信三寶（佛、法、僧），真切地觀想二空（人空、法空），希望勝過佛法而出家，又因為迷戀世俗的纏縛而還俗。這樣的往復有七次之多，如果不是對因果深信不疑，誰能如此勤奮地寫作！他自己感嘆作詩說：『因為迷戀世俗而還俗，離開貪慾又重新穿上僧袍，這兩種事情，如何像對待嬰兒一樣戲弄我。』他就是護法師（Dharmapāla，佛教護法者）的同代人。他經常在寺內有還俗的想法，被煩惱逼迫，確實無法改變，就讓學生把他抬到寺外。當時的人問他原因。他回答說：『凡是福地，本來是為持戒修行的人所居住的。我既然內心有邪念，就是虧損了正教，十方僧眾的土地我無處容身。』於是作為清信士，身穿白衣。

【English Translation】 English version: He was proficient in the 'Abhidharmakośa' (a Buddhist treatise), achieved excellence in reasoning through the 'Nyāya-dvāra-tarka-śāstra' (a work on logic), studied the Jataka tales (stories of the Buddha's past lives), and his clear talent flourished. Then, he lectured on scriptures for three or two years, mostly at Nālandā Monastery (Nālandā, in central India) or in the country of Valabhi (Valabhi, in western India). His activities were comparable to those at the Jinma Shiqu (ancient libraries) and the Longmen Que Li (residences of ancient dignitaries), where heroes and talents gathered to discuss and debate right and wrong. If his wisdom was renowned far and wide, and his talent was widely praised, only then would he consider whether his sharpness could be directed towards the royal court, offering strategies, displaying his abilities, and hoping to be employed. In discussions, he would be given a prominent seat to express his unique views; in debates, his opponents would be speechless with shame. His reputation would resonate across the five mountains and spread throughout the four regions, and then he would be granted a fiefdom, receive an honorable rank, and, with his noble lineage, continue to cultivate other pursuits. Furthermore, there is a commentary on the 'Bhṛty-sūtra' (Servant's Sutra) named Zhu Ni (Zhu Ni), consisting of 24,000 verses, which was created by the scholar Bhaṭṭa Śaṅkara (Bhaṭṭa Śaṅkara). This work re-emphasizes the previous scriptures, dissecting the principles with precision; it explains the later interpretations in detail, analyzing the minutiae. Those who master the scriptures require three years to complete the study of this work, and its value is similar to that of the 'Spring and Autumn Annals' and the 'Book of Changes'. Next, there is the Vākyapadīya (Vākyapadīya, Treatise on Sentence and Words), which is a commentary on the aforementioned Zhu Ni commentary, created by the great scholar Bhartṛhari (Bhartṛhari), consisting of 25,000 verses. This work extensively discusses the essentials of human affairs and Śabda-vidyā (Śabda-vidyā, the science of language), broadly narrates the reasons for the rise and fall of various schools, and deeply elucidates the excellent theories and logical analogies of Vijñānavāda (Vijñānavāda, the Consciousness-Only school). This scholar's reputation resonated across the five regions of India, and his virtue spread in all directions. He thoroughly believed in the Three Jewels (Buddha, Dharma, Sangha), sincerely contemplated the Two Emptinesses (emptiness of self, emptiness of phenomena), hoped to surpass the Dharma and become a monk, but then returned to secular life due to attachment to worldly entanglements. This cycle repeated as many as seven times. If he did not deeply believe in cause and effect, who could be so diligent in writing! He lamented in a poem: 'Because of attachment, I return to secular life; leaving greed, I again don the robes. How do these two things play with me like a child?' He was a contemporary of the Dharma protector Dharmapāla (Dharmapāla). He often had thoughts of returning to secular life within the monastery, and being pressured by afflictions, he was indeed unable to change, so he had his students carry him outside the monastery. When people asked him the reason, he replied: 'All blessed lands are originally intended for those who uphold precepts and practice. Since I have evil thoughts within, I am deficient in the true teachings, and there is no place for me to set foot in the lands of the Sangha in all directions.' Therefore, as a lay devotee, he wore white clothes.

，方入寺中宣揚正法。舍化已來經四十年矣。

次有薄迦(抧也反)論，頌有七百，釋有七千，亦是伐㨖呵利所造。敘聖教量及比量義。

次有蓽拏，頌有三千，釋有十四千。頌乃伐㨖呵利所造，釋則護法論師所制。可謂窮天地之奧秘，極人理之精華矣。若人學至於此，方曰善解聲明；與九經百家相似。斯等諸書，法俗悉皆通學。如其不學，不得多聞之稱。若出家人，則遍學毗奈耶，具討經及論。挫外道若中原之逐鹿，解傍詰同沸鼎之銷凌，遂使響流贍部之中，受敬人天之上，助佛揚化、廣導群有。此則奕代挺生若一若二，取喻同乎日月、表況譬之龍象。斯乃遠則龍猛、提婆、馬鳴之類，中則世親、無著、僧賢、清哲之徒，近則陳那、護法、法稱、戒賢及師子月、安慧、德慧、慧護、德光、勝光之輩。斯等大師，無不具前內外眾德，各並少欲知足，誠無與比。俗流外道之內，實此類而難得(廣如西方十德傳中具述)法稱則重顯因明，德光乃再弘律藏，德慧乃定門澄想，慧護則廣辯正邪，方驗鯨海巨深名珍現彩，香峰高峻上藥呈奇。是知佛法含弘何所不納，莫不應響成篇；寧煩十四之足無勞百遍，兩卷一聞便領(有外道造六百頌來難護法師，法師對眾一聞，文義俱領)。又五天之地，皆以婆羅門為貴勝，凡

【現代漢語翻譯】現代漢語譯本：然後才能進入寺廟宣揚正法。弘法教化至今已經四十年了。

其次是《薄迦論》（Bhagavat-論，意為『世尊論』），頌文有七百頌，註釋有七千頌，也是伐㨖呵利（Bhartṛhari）所造。敘述了聖教的衡量標準以及比量（anumāna）的意義。

其次是《蓽拏論》，頌文有三千頌，註釋有一萬四千頌。頌文是伐㨖呵利（Bhartṛhari）所造，註釋則是護法論師（Dharmapāla）所著。可以說是窮盡天地間的奧秘，達到人倫哲理的精華了。如果有人學到這個程度，才能被稱為善於理解聲明（Śabdavidyā，意為『語言學』）；與中國的九經百家相似。這些書籍，僧俗都可以學習。如果不學習這些，就不能被稱為『多聞』。如果是出家人，就要普遍學習毗奈耶（Vinaya，意為『戒律』），詳細研究經和論。挫敗外道就像在中原追逐鹿一樣，化解旁人的詰難如同沸騰的鼎中冰雪消融，於是使得名聲響徹贍部洲（Jambudvīpa，意為『閻浮提』），受到人天大眾的尊敬，幫助佛陀弘揚教化，廣泛引導眾生。這樣的人才，歷代才出現一兩個，可以比作日月，可以譬喻為龍象。這些人，往遠了說有龍猛（Nāgārjuna）、提婆（Āryadeva）、馬鳴（Aśvaghoṣa）之類，中間有世親（Vasubandhu）、無著（Asaṅga）、僧賢（Saṃghabhadra）、清哲之流，近的有陳那（Dignāga）、護法（Dharmapāla）、法稱（Dharmakīrti）、戒賢（Śīlabhadra）以及師子月（Siṃhacandra）、安慧（Sthiramati）、德慧、慧護、德光、勝光之輩。這些大師，無不具備前述的內外各種功德，各自都少欲知足，實在沒有可以相比的。世俗和外道之中，實在很難找到這樣的人（詳細情況可以參考《西方十德傳》）。法稱（Dharmakīrti）重新闡明因明（Hetuvidyā，意為『因明學』），德光再次弘揚律藏（Vinayapiṭaka，意為『戒律』），德慧致力於禪定，慧護廣泛辯論正邪，這才驗證了佛法如鯨海般深廣，名貴的珍寶顯現出光彩，如香峰般高峻，上等的藥材呈現出奇異。由此可知佛法包容廣大，沒有什麼不能容納的，無不應聲成文；不需要十四遍的閱讀，也不需要一百遍的勞苦，兩卷書聽一遍就能領會（有外道造了六百頌來為難護法論師，護法論師當著大眾聽了一遍，文義全部領會）。而且在五天竺，都以婆羅門為最尊貴，凡

【English Translation】 English version: Then one can enter the temple to propagate the true Dharma. It has been forty years since he began transforming beings.

Next is the Bhagavat-śāstra (Bhagavat-śāstra, meaning 'Treatise on the Blessed One'), consisting of seven hundred verses and seven thousand commentaries, also composed by Bhartṛhari. It describes the measure of the holy teachings and the meaning of inference (anumāna).

Next is the Bṛhati, consisting of three thousand verses and fourteen thousand commentaries. The verses were composed by Bhartṛhari, and the commentaries were written by the Dharma-pāla ācārya (Dharmapāla). It can be said to exhaust the mysteries of heaven and earth and reach the essence of human reason. If someone studies to this extent, they can be called skilled in understanding Śabdavidyā (Śabdavidyā, meaning 'linguistics'); similar to the Nine Classics and Hundred Schools of thought in China. These books can be studied by both monastics and laypeople. If one does not study them, one cannot be called 'learned'. If one is a monastic, one must universally study the Vinaya (Vinaya, meaning 'discipline'), and thoroughly investigate the Sutras and Śastras. Defeating externalists is like chasing deer in the Central Plains, and resolving others' questions is like melting snow in a boiling cauldron, thus making one's reputation resound throughout Jambudvīpa (Jambudvīpa, meaning 'the continent of Jambu'), receiving the respect of humans and gods, helping the Buddha propagate the teachings, and widely guiding sentient beings. Such talents appear only one or two in each generation, comparable to the sun and moon, and likened to dragons and elephants. These people, in the distant past, include Nāgārjuna, Āryadeva, and Aśvaghoṣa; in the middle period, Vasubandhu, Asaṅga, Saṃghabhadra, and Qingzhe; and in recent times, Dignāga, Dharmapāla, Dharmakīrti, Śīlabhadra, as well as Siṃhacandra, Sthiramati, Dehui, Huihu, Deguang, and Shengguang. These great masters all possess the aforementioned internal and external virtues, and each is content with few desires, truly incomparable. Among the laity and externalists, it is truly difficult to find such people (detailed information can be found in the 'Biographies of the Ten Virtuous Ones of the West'). Dharmakīrti re-explained Hetuvidyā (Hetuvidyā, meaning 'logic'), Deguang re-promoted the Vinayapiṭaka (Vinayapiṭaka, meaning 'discipline'), Dehui devoted himself to meditation, and Huihu extensively debated right and wrong, thus verifying that the Buddha-dharma is as deep and vast as the whale sea, with precious jewels displaying their brilliance, and as high and steep as the fragrant peak, with superior medicines presenting their wonders. From this, it can be known that the Buddha-dharma is all-encompassing and accommodates everything, and everything responds accordingly; there is no need for fourteen readings, nor for a hundred labors, one can comprehend after hearing two volumes (an externalist created six hundred verses to challenge Dharmapāla, and Dharmapāla, in front of the assembly, comprehended all the meaning after hearing it once). Moreover, in the five regions of India, Brahmins are considered the most noble, and all

有座席並不與餘三姓同行，自外雜類故宜遠矣。所尊典誥有四薜陀書，可十萬頌。薜陀是明解義，先云圍陀者訛也，咸悉口相傳授而不書之於紙葉。每有聰明婆羅門誦斯十萬，即如西方相承有學聰明法：一謂覆審生智，二則字母安神，旬月之間思若泉涌，一聞便領無假再談，親睹其人固非虛耳。于東印度有一大士名日月官，是大才雄菩薩人也，凈到之日其人尚存。或問之曰：「毒境與毒藥，為害誰重？」應聲答曰：「毒藥與毒境，相去實成遙。毒藥餐方害，毒境念便燒。」又復騰蘭乃振芳聲于東洛，真諦則駕逸響于南溟，大德羅什致德匠於他土，法師玄奘𤀹師功于自邦。然今古諸師，並光傳佛日，有空齊致習，三藏以為師，定慧雙修指，七覺而為匠。其西方現在，則羝羅荼寺有智月法師，那爛陀中則寶師子大德。東方即有地婆羯羅蜜呾啰，南𧜟有呾他揭多揭娑，南海佛逝國則有釋迦雞栗底(今現在佛誓國，歷五天而廣學矣)，斯並比秀前賢、追蹤往哲。曉因明論則思擬陳那，味瑜伽宗實罄懷無著，談空則巧符龍猛，論有則妙體僧賢。此諸法師，凈並親狎筵機餐受微言，慶新知于未聞、溫舊解于曾得，想傳燈之一望，實喜朝聞；冀蕩塵于百疑，分隨昏滅。尚乃拾遺珠于鷲嶺，時得其真；擇散寶于龍河，頗逢其妙。仰蒙三

寶之遠被、賴皇澤之遐沾，遂得旋踵東歸、鼓帆南海，從耽摩立底國，已達室利佛誓，停住已經四年，留連未及歸國矣。

三十五長髮有無

長髮受具五天所無，律藏不見有文，徇古元無此事。但形同俗相，難為護罪，既不能持，受亦何益。必有凈心，需求剃髮染衣、潔念解脫為懷，五戒十戒奉而不虧，圓具圓心遵修律藏。瑜伽畢學，體窮無著之八支(一《二十唯識論》、二《三十唯識論》、三《攝大乘論》、四《對法論》、五《辯中邊論》、六《緣起論》、七《大莊嚴論》、八《成業論》。此中雖有世親所造，然而功歸無著也)；因明著功，鏡徹陳那之八論(一《觀三世論》、二《觀總相論》、三《觀境論》、四《因門論》、五《似因門論》、六《理門論》、七《取事施設論》、八《集量論》也)。習阿毗達磨，則遍窺六足；學阿笈摩經，乃全探四部。然後降邪伏外搉揚正理，廣化群物弘誘忘疲，運想二空澄懷八道，敬修四定善護七篇。以此送終，斯為上也。如其不爾，雖處居家不染私室，端然一體以希出離，隨乞匈以供公上、著粗服而遮羞恥，守持八戒(一不殺生、二不偷盜、三不淫佚、四不妄語、五不飲酒、六不作樂冠花涂香、七不坐高廣大床、八不非時食)，盡形壽以要心；歸敬三尊，契涅槃而

【現代漢語翻譯】現代漢語譯本：蒙受遙遠的佛寶加持，以及皇恩的深遠澤被，我得以掉頭東歸，揚帆駛向南海，從耽摩立底國（Tamralipti，古代印度港口）出發，已經抵達室利佛逝（Srivijaya，古代東南亞王國），停留至今已經四年，因為種種原因未能回國。

三十五、關於長髮的問題

受過具足戒的比丘留長髮，在印度五天（指古代印度的中部、東部、西部、北部和南部）是不允許的，在律藏中也找不到相關的依據，自古以來就沒有這樣的事情。只是這種外形與世俗之人相同，難以避免犯戒，既然不能遵守戒律，受戒又有什麼益處呢？如果真心向佛，就應當剃除頭髮，穿上袈裟，以清凈的念頭和解脫為目標，奉行五戒、十戒而不違犯，以圓滿的戒行和圓滿的願心來遵循和修習律藏。徹底學完《瑜伽師地論》，深入研究無著菩薩的八支論著（一、《二十唯識論》；二、《三十唯識論》；三、《攝大乘論》；四、《對法論》；五、《辯中邊論》；六、《緣起論》；七、《大莊嚴論》；八、《成業論》。這些論著中雖然有世親菩薩所造，但功勞主要歸於無著菩薩）；在因明學方面下功夫，徹底領悟陳那菩薩的八部論著（一、《觀三世論》；二、《觀總相論》；三、《觀境論》；四、《因門論》；五、《似因門論》；六、《理門論》；七、《取事施設論》；八、《集量論》）。學習《阿毗達磨》，就要全面研究六足論；學習《阿笈摩經》，就要全部探究四部經典。然後才能降伏邪說，折服外道，弘揚正理，廣泛教化眾生，不知疲倦地引導他們，運用空有二觀，澄凈心懷，修習八正道，恭敬地修習四禪定，好好守護七眾戒律。以此來走完一生，才是最好的選擇。如果不能做到這些，即使身處在家，也要不被世俗所污染，以清凈的身心來希求解脫，隨緣乞食來供養大眾，穿著粗布衣服來遮蔽羞恥，守持八關齋戒（一、不殺生；二、不偷盜；三、不淫慾；四、不妄語；五、不飲酒；六、不作樂、不戴花環、不塗香；七、不坐高廣大床；八、不非時食），盡畢生之力來堅守道心，歸敬佛、法、僧三寶，最終契入涅槃的境界。

【English Translation】 English version: Benefiting from the distant blessings of the precious Buddha and the far-reaching grace of the emperor, I was able to turn back eastward, set sail for the Southern Sea, departing from Tamralipti (an ancient Indian port) and arriving at Srivijaya (an ancient Southeast Asian kingdom), where I have stayed for four years, unable to return home due to various reasons.

Thirty-Five: On the Matter of Long Hair

A Bhikshu (fully ordained monk) with long hair is not permitted in the five regions of India (referring to the central, eastern, western, northern, and southern parts of ancient India), and no such basis can be found in the Vinaya Pitaka (the collection of monastic rules). There has never been such a thing since ancient times. It's just that this appearance is the same as that of worldly people, making it difficult to avoid breaking the precepts. Since one cannot uphold the precepts, what is the benefit of receiving ordination? If one is truly devoted to the Buddha, one should shave one's head, wear the Kasaya (monk's robe), and aim for liberation with a pure mind, observing the five precepts and ten precepts without violation, and following and practicing the Vinaya Pitaka with complete precepts and a complete aspiration. Thoroughly study the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), and deeply research the eight branches of treatises by Asanga (一、Vimsatika-vijnaptimatrata-siddhi (Twenty Verses on Representation-Only); 二、Trimsika-vijnaptimatrata-siddhi (Thirty Verses on Representation-Only); 三、Mahayana-samgraha (Compendium of the Mahayana); 四、Abhidharma-samuccaya (Compendium of Abhidharma); 五、Madhyantavibhaga-karika (Distinguishing the Middle from the Extremes); 六、Hetu-vidya-sastra (The Science of Causation); 七、Mahayana-sutralamkara (The Ornament of the Mahayana Sutras); 八、Karma-siddhi-prakarana (Treatise on the Establishment of Karma). Although some of these treatises were created by Vasubandhu, the credit mainly goes to Asanga); Put effort into Hetuvidya (the science of logic), and thoroughly understand the eight treatises of Dignaga (一、Trikala-pariksa (Examination of the Three Times); 二、Samanya-pariksa (Examination of Universals); 三、Alambana-pariksa (Examination of Objects); 四、Hetu-cakra-damaru (The Wheel of Reasons); 五、Hetvabhasacakra (The Wheel of Pseudo-Reasons); 六、Nyaya-mukha (Introduction to Logic); 七、Pramanavarttika-karika (Commentary on Valid Cognition); 八、Pramanasamuccaya (Compendium on Valid Cognition)). When studying the Abhidhamma, one must comprehensively study the six padas (six treatises); when studying the Agamas, one must fully explore the four Agamas. Only then can one subdue heresies, conquer external paths, promote the correct principles, widely teach sentient beings, and tirelessly guide them, using the two views of emptiness and existence, purify the mind, practice the Eightfold Path, respectfully practice the Four Dhyanas (meditative absorptions), and carefully protect the seven assemblies of precepts. To complete one's life in this way is the best choice. If one cannot do these things, even if one is at home, one must not be contaminated by the world, and seek liberation with a pure mind, begging for food as it comes to support the Sangha, wearing coarse clothes to cover shame, observing the Eight Precepts (一、Not killing; 二、Not stealing; 三、Not engaging in sexual activity; 四、Not lying; 五、Not drinking alcohol; 六、Not indulging in music, wearing garlands, or applying perfume; 七、Not sitting on high or luxurious beds; 八、Not eating at improper times), and upholding the aspiration throughout one's life, taking refuge in the Three Jewels (Buddha, Dharma, Sangha), and ultimately entering the state of Nirvana.

延想。斯其次也。必其現處樊籠養育妻息，恭心敬上、慈懷念下，受持五戒、恒作四齋(黑月八日、或十四日、或十五日，白月八日、十五日，要須受其八戒，方稱聖修。若無前七而唯第八，獲福固其少焉。意在防餘七過，不但餓腹而已)、忠恕在人、克勤於己，作無罪事以奉官輸，斯亦佳也(無罪謂是興易，由其不損眾生。西國時俗，皆以商人為貴，不重農夫。由其耕墾多傷物命，又養蠶屠殺深是苦因，每一年中損害巨億，行之自久不以為非，未來生中受苦無極。不為此業，名為無罪也)。至如俗徒蠢蠢不識三歸，盡壽遑遑寧持一戒？不解涅槃是寂滅，豈悟生死是輪迴？鎮為罪業，斯其下也。

三十六亡財僧現

凡有欲分亡苾芻物，律具廣文，此備時須但略疏出。先問負債、囑授及看病人，依法商量勿令乖理，余殘之物準事應知。

嗢拖南曰：

田宅店臥具、　　銅鐵及諸皮、　剃刀等瓶衣、　　諸竿並雜畜、　飲食及諸藥、　　床座並券契、　三寶金銀等、　　成未成不同。　如是等諸物，　　可分不可分，　隨應簡別知，　　是世尊所說。

言隨應者，所謂田宅邸店、臥具氈褥、諸銅鐵器並不應分。于中鐵缽、小缽，及小銅碗、戶鑰、針錐、剃刀刀子、鐵杓火爐及斧鑿

【現代漢語翻譯】現代漢語譯本：其次是延想。必須使其現在身處家庭，養育妻兒，以恭敬之心對待長輩，以慈悲之心關懷下屬，受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），堅持每月四齋日（黑月八日、或十四日、或十五日，白月八日、十五日，必須受持八關齋戒，才可稱為聖潔的修行。如果缺少前面七條而只有第八條，獲得的福報自然就少了。其意義在於防止其餘七種過失，不僅僅是餓肚子而已），以忠恕之道待人，嚴格要求自己，做沒有罪過的事情來奉獻官府，這也是好的（沒有罪過指的是從事貿易，因為它不損害眾生。西國當時的習俗，都以商人為貴，不重視農夫。因為耕地開墾大多會傷害物命，而且養蠶屠殺是深重的苦因，每一年中損害無數生命，時間長了就認為是對的，未來生中受苦沒有盡頭。不做這些行業，就稱為沒有罪過）。至於那些愚昧無知的俗人，不明白三歸依（歸依佛、歸依法、歸依僧），一輩子匆匆忙忙，連一條戒律都不能堅持？不理解涅槃（寂滅）是寂靜止滅，怎麼能領悟生死是輪迴？終日造作罪業，這是最下等的。

三十六種亡僧的財物分配

凡是要分配去世比丘（Bhikkhu，佛教出家男眾）的財物，律藏中有詳細的條文，這裡爲了適應當時的需要，只簡略地列出。首先詢問死者是否有負債、遺囑以及照顧病人等情況，依法商量，不要違背道理，剩餘的財物按照情況應該知道如何處理。

偈頌說：

田地住宅店舖臥具，銅鐵以及各種皮革，剃刀等瓶子衣服，各種竹竿和雜畜，飲食以及各種藥物，床座以及券據契約，三寶（佛、法、僧）金銀等物，已完成和未完成的不同。像這些各種財物，可分和不可分，根據情況分別清楚，這是世尊（釋迦牟尼佛）所說。

所說的『根據情況』，指的是田地住宅店舖、臥具氈褥、各種銅鐵器物都不應該分。其中鐵缽、小缽，以及小銅碗、門鑰匙、針錐、剃刀刀子、鐵勺火爐以及斧鑿。

【English Translation】 English version: Secondly, there is Yanxiang. It is essential that they currently live in a family, raising their wives and children, treating elders with respect and superiors, caring for subordinates with compassion, upholding the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol), and adhering to the four monthly fast days (the eighth, fourteenth, or fifteenth day of the dark month, and the eighth and fifteenth day of the white month; one must observe the Eight Precepts to be considered a holy practitioner. If the first seven are missing and only the eighth is present, the merit gained will naturally be less. The meaning lies in preventing the other seven transgressions, not just starving oneself), treating others with loyalty and forgiveness, being strict with oneself, and doing no sinful deeds to contribute to the government. This is also good (no sin refers to engaging in trade, because it does not harm sentient beings. The customs of Western countries at that time valued merchants and did not respect farmers. Because cultivating the land mostly harms living beings, and raising silkworms and slaughtering are profound causes of suffering, harming countless lives each year, and over time it is considered right, suffering endlessly in future lives. Not engaging in these industries is called no sin). As for those ignorant laypeople who do not understand the Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha), rushing about their whole lives without adhering to even one precept? Not understanding that Nirvana (Nibbana, extinction) is peaceful cessation, how can they realize that birth and death are Samsara (輪迴)? Constantly creating sinful karma, this is the lowest.

Thirty-Six Ways to Distribute the Property of Deceased Monks

Whenever there is a desire to distribute the property of a deceased Bhikkhu (Buddhist monk), the Vinaya (律藏) contains detailed provisions, but here, to suit the needs of the time, only a brief outline is given. First, inquire about the deceased's debts, will, and care for the sick, discuss it according to the law, and do not violate the principles. The remaining property should be known how to handle according to the circumstances.

The Gatha (偈頌) says:

Fields, houses, shops, bedding, copper, iron, and various leathers, Razors, bottles, clothes, various bamboo poles, and miscellaneous livestock, Food and various medicines, beds, seats, and contracts, The Three Jewels (Buddha, Dharma, Sangha), gold, silver, etc., completed and uncompleted are different. Like these various properties, divisible and indivisible, Distinguish them clearly according to the circumstances, this is what the World Honored One (釋迦牟尼佛) said.

What is meant by 'according to the circumstances' refers to fields, houses, shops, bedding, felt mats, and various copper and iron utensils that should not be divided. Among them, iron bowls, small bowls, small copper bowls, door keys, needles, awls, razors, knives, iron spoons, stoves, axes, and chisels.

等，並盛此諸袋。若瓦器，謂缽小缽、凈觸君持及貯油物並盛水器，此並應分，余不合分。其木器竹器及皮臥物剪髮之具，奴婢飲食谷豆及田宅等，皆入四方僧。若可移轉物，應貯眾庫，令四方僧共用。若田宅村園屋宇不可移者，應入四方僧。若有所餘一切衣被，無問法衣俗衣若染不染及皮油瓶鞋屨之屬，並現前應分。先云同袖不分，白衣入重者，蓋是以意斟酌也。大竿可為贍部光像處懸幡之竿(言贍部光像者，即如律中所出。緣起元為世尊不處眾時，眾無威肅，致使給園長者請世尊曰：「愿作瞻部光像，眾首置之。」大師許作)，細者可作錫杖行與苾芻(言錫杖者，梵云吃棄羅，即是鳴聲之義。古人譯為錫者，意取錫錫作聲。鳴杖、錫杖，任情稱說，目驗西方所持錫杖，頭上唯有一股鐵卷，可容三二寸，安其𫒛管長四五指。其竿用木，粗細隨時，高與肩齊。下安鐵纂可二寸許，其镮或圓或偏，屈各閤中，間可容大指。或六或八穿安股上，銅鐵任情。原斯制意，為乞食時防其牛犬。何用辛苦擎奉勞心，而復通身總鐵、頭安四股。重滯將持，非常冷澀，非本制也)。四足之內，若是象馬駝騾驢乘，當與國王家。牛羊入四方僧，不應分也。若甲鎧之類，亦入國王家。雜兵刃等，可打作針錐刀子及錫杖頭，行與現前僧伽(縱

【現代漢語翻譯】現代漢語譯本等等，並將這些東西裝入袋子。如果是瓦器，如缽、小缽、凈觸君持以及裝油的器物和盛水的器物，這些都應該分給僧眾，其餘的不應該分。木器、竹器、以及皮製的臥具、剪髮的工具、奴婢、食物穀物豆類以及田地住宅等，都歸四方僧所有。如果可以移動的物品，應該儲存在眾庫中，讓四方僧共同使用。如果田地、住宅、村園、房屋等不可移動的，應該歸四方僧所有。如果還有剩餘的衣物被褥，無論是法衣還是俗衣，無論是染色的還是未染色的，以及皮油瓶、鞋子等，都應該分給在場的僧眾。之前說同袖不分，白衣入重者，大概是以自己的意思酌情處理的。粗大的竹竿可以用來做贍部光像處懸掛幡旗的竿子（說贍部光像，就像律中所說的那樣。緣起是因為世尊不在大眾中的時候，大眾沒有威嚴，導致給孤獨長者請求世尊說：『希望製作瞻部光像，放在大眾的首位。』大師允許製作），細的竹竿可以用來做錫杖，給比丘使用（說錫杖，梵語是吃棄羅（Khakkhara），就是發出聲音的意思。古人翻譯成錫，是取錫錫作聲的意思。鳴杖、錫杖，可以隨意稱呼。親眼看到西方人所持的錫杖，頭上只有一股鐵卷，大約三二寸長，安裝𫒛管，長四五指。竹竿用木頭製作，粗細隨意，高度與肩膀齊平。下面安裝鐵纂，大約二寸左右，鐵環或圓或偏，彎曲程度適中，間隙可以容納大拇指。或者六個或者八個穿在股上，用銅鐵都可以。原本的用意，是爲了乞食的時候防止牛狗。為什麼要辛苦地擎著奉著，勞心費神，而且全身都是鐵，頭上安著四股。沉重滯澀，非常冰冷，不是原本的製作意圖）。四足的動物，如果是象、馬、駱駝、騾子、驢等坐騎，應當歸國王所有。牛羊歸四方僧所有，不應該分給個人。鎧甲之類的東西，也歸國王所有。各種兵器等，可以打造成針、錐子、刀子以及錫杖頭，分給在場的僧伽使用）

【English Translation】 English version Et cetera, and put all these things into bags. If they are earthenware vessels, such as bowls, small bowls, 'Jingchu Junchi' (a type of container), and containers for oil and water, these should all be distributed among the Sangha (monastic community), and the rest should not be distributed. Wooden utensils, bamboo utensils, leather bedding, haircutting tools, slaves, food grains and beans, and fields and houses, etc., all belong to the Sangha of the four directions (those present and future). If the items are movable, they should be stored in the public treasury for the Sangha of the four directions to use together. If the fields, houses, villages, gardens, and buildings are immovable, they should belong to the Sangha of the four directions. If there are any remaining clothes and bedding, whether they are Dharma robes or secular clothes, whether dyed or undyed, as well as leather oil bottles and shoes, etc., they should all be distributed among the Sangha present. The previous saying that those with the same sleeves should not be separated, and that white clothes should be given to those who are heavily burdened, was probably a discretionary decision based on one's own judgment. Thick bamboo poles can be used to make flagpoles for hanging banners at the 'Shanbu Guangxiang' (Jambudvipa Light Image) site (the 'Shanbu Guangxiang' refers to what is described in the Vinaya (monastic code). The origin is that when the World-Honored One (Buddha) was not among the assembly, the assembly lacked solemnity, which led the elder 'Jiguydu' (Anathapindika) to request the World-Honored One, saying, 'I wish to make a 'Zhanbu Guangxiang' (Jambudvipa Light Image) and place it at the head of the assembly.' The master (Buddha) permitted it). Thin bamboo poles can be used to make 'Khakkhara' (a Buddhist staff with metal rings) for the 'Bhikkhus' (monks) to use (the term 'Khakkhara', in Sanskrit, is 'Khakkhara', which means 'making a sound'. The ancients translated it as 'tin' because it makes a 'tin-tin' sound. 'Sounding staff' or 'tin staff' can be used interchangeably. Having personally seen the 'Khakkhara' held by Westerners, there is only one iron coil at the top, about three or two inches long, with a '𫒛管' (handle) installed, four or five fingers long. The pole is made of wood, with the thickness varying, and the height is level with the shoulder. An iron tip is installed at the bottom, about two inches long. The rings are either round or slanted, with moderate curvature, and the gaps can accommodate the thumb. There are either six or eight rings attached to the shaft, made of copper or iron as desired. The original intention of this design was to prevent cattle and dogs when begging for food. Why bother to hold it up laboriously, causing mental strain, and making the whole body out of iron, with four prongs at the top? It is heavy and cumbersome, very cold and rough, and not the original design). Four-legged animals, such as elephants, horses, camels, mules, and donkeys, should belong to the king's household. Cattle and sheep belong to the Sangha of the four directions and should not be distributed to individuals. Armor and the like also belong to the king's household. Various weapons can be forged into needles, awls, knives, and 'Khakkhara' (a Buddhist staff with metal rings) heads, and distributed to the Sangha present)

不普遍從大者行)。罟網之屬，應用羅窗。若上彩色又黃朱碧青綠等物，應入佛堂擬供像用。白土赤土及下青色，現前應分。若酒欲酸，可埋于地，待成醋已僧應食之。若現是酒，應可傾棄，不合酤賣。佛言：「汝諸苾芻！若有依我出家，不得將酒與他及以自飲，乃至不合茅尖渧酒瀝置口中。若將酒及糟，起面並糟羹之類食者，咸招越法之罪。」律有成制，不須致疑(靈巖道場常以麮漿起面，避其酒過。先人誠有意焉)。諸有雜藥之屬，應安凈庫以供病者隨意通用。諸有珍寶珠玉，分為二分：一分入法、一分入僧。法物可書佛經並料理師子座，入僧者現前應分。若寶等所成床榻之屬，應須出賣，現前應分。木所成者，入四方僧伽。

所有經典章疏皆不應分，當納經藏四方僧共讀。其外書賣之，現前應分。所有券契之物，若能早索得者，即可分之；如不能者，券當貯庫，后時索得充四方僧用。若諸金銀及成未成器貝齒諸錢，並分為三分：一佛陀、二達摩、三僧伽。佛物應修理佛堂及發爪窣睹波所有破壞，法物寫佛經料理師子座，眾物現前應分。六物當與看病人。自余雜碎之物，準此應知，具如大律。

三十七受用僧物

現今西方所有諸寺，苾芻衣服多出常住僧，或是田園之餘、或是樹果之利，年年分

【現代漢語翻譯】現代漢語譯本不應普遍地從大件物品開始分配。對於像漁網之類的東西，應該使用紗窗覆蓋。如果塗有彩色，如黃色、紅色、青色、綠色等物品，應該放入佛堂，準備供奉佛像使用。白土、紅土以及淡青色的顏料，現在應該分配。如果酒要變酸，可以埋在地下，等變成醋后僧人可以食用。如果現在就是酒，應該傾倒丟棄，不應該出售。佛說：『你們這些苾芻（bhiksu，比丘）！如果有人依我出家，不得將酒給他人或自己飲用，甚至不應該用茅草尖蘸酒滴入口中。如果將酒及酒糟，用酒糟發酵的面以及酒糟羹之類的食物，都會招致違越戒律的罪過。』戒律已有明確規定，不必懷疑（靈巖道場經常用粗米漿發酵面，避免酒的過失。先人確實用心良苦）。各種混合藥物，應該安放在乾淨的倉庫中，供病人隨意使用。各種珍寶珠玉，分為兩份：一份歸於法、一份歸於僧。法物可以用來書寫佛經和修繕獅子座，歸於僧的物品現在應該分配。如果珍寶等製成的床榻之類的物品，應該出售，現在應該分配。木頭製成的物品，歸於四方僧伽（sangha，僧團）。所有經典章疏都不應該分配，應當放入經藏，供四方僧人共同閱讀。其餘的書籍可以出售，現在應該分配。所有契約文書之類的東西，如果能儘早索回，就可以分配；如果不能，契約應當儲藏在倉庫，以後索回后充作四方僧人使用。如果各種金銀以及成器或未成器的貝殼、牙齒、各種錢幣，都分為三份：一份歸於佛陀（Buddha），一份歸於達摩（Dharma，佛法），一份歸於僧伽（Sangha，僧團）。佛陀的財物應該用來修理佛堂以及發爪窣睹波（stupa，佛塔）所有破損之處，法物用來書寫佛經和修繕獅子座，僧眾的財物現在應該分配。六種物品應當給看護病人的人。其餘零碎的物品，參照這些原則應該知道如何處理，具體如大律所說。三十七、受用僧物現在西方所有寺廟，苾芻（bhiksu，比丘）的衣服大多出自常住僧，或是田園的剩餘，或是樹木果實的利益，每年分配。

【English Translation】 English version It is not appropriate to universally start with distributing the larger items. For things like fishing nets, mosquito nets should be used to cover them. If colored items are painted, such as yellow, red, cyan, green, etc., they should be placed in the Buddha hall, prepared for offering to Buddha images. White clay, red clay, and light cyan pigments should be distributed now. If wine is about to turn sour, it can be buried underground, and monks can eat it after it becomes vinegar. If it is currently wine, it should be poured out and discarded, and should not be sold. The Buddha said: 'You bhiksus (bhiksu, monks)! If someone leaves home according to me, they must not give wine to others or drink it themselves, and should not even dip the tip of a thatch in wine and drip it into their mouths. If they take wine and wine dregs, fermented dough with wine dregs, and foods like wine dreg soup, they will all incur the sin of violating the precepts.' The precepts have clear regulations, there is no need to doubt (Lingyan Monastery often uses coarse rice porridge to ferment dough, avoiding the fault of wine. The predecessors really had good intentions). Various mixed medicines should be placed in a clean warehouse for patients to use at will. Various treasures, pearls, and jades are divided into two parts: one part belongs to the Dharma, and one part belongs to the Sangha. Dharma items can be used to write Buddhist scriptures and repair the lion throne, and items belonging to the Sangha should be distributed now. If items such as beds made of treasures, etc., should be sold and distributed now. Items made of wood belong to the Sangha (sangha, monastic community) of the four directions. All scriptures and commentaries should not be distributed, but should be placed in the scripture repository for the Sangha of the four directions to read together. Other books can be sold and distributed now. All contracts and documents, if they can be recovered as soon as possible, can be distributed; if not, the contracts should be stored in the warehouse, and later recovered to be used for the Sangha of the four directions. If various gold and silver, as well as finished or unfinished shells, teeth, and various coins, are divided into three parts: one part belongs to the Buddha (Buddha), one part belongs to the Dharma (Dharma, Buddhist teachings), and one part belongs to the Sangha (Sangha, monastic community). The Buddha's property should be used to repair the Buddha hall and all damages to the hair and nail stupas (stupa, pagoda), Dharma items are used to write Buddhist scriptures and repair the lion throne, and the Sangha's property should be distributed now. Six items should be given to those who care for the sick. For the remaining miscellaneous items, you should know how to deal with them according to these principles, as stated in the Great Vinaya. Thirty-seven, Requisitioning Sangha Items Now in all the temples in the West, the clothes of the bhiksus (bhiksu, monks) mostly come from the permanent Sangha, or the surplus of fields and gardens, or the benefits of trees and fruits, which are distributed every year.

與以充衣直。問曰：「亡人所有穀食尚遣入僧，況復眾家豆粟，別人何合分用？」答：「施主本舍村莊元為濟給僧眾，豈容但與其食而令露體住乎？又復詳審當事並有功勞家人尚自與衣，曹主何宜不合？以其道理，供食之餘充衣非損。」斯乃西國眾僧大途議論，然其律典時含出沒耳。又西國諸寺別置供服之莊，神州道場自有給衣之所，亦得食通道俗，此據施主無心，設令餐啖理亦非過。凡是佈施僧家田宅乃至雜物並通眾僧衣食者，此則誠無疑慮之患。若無心作無盡無障之意者，雖施僧家，情乃普通一切，但食用者咸無過也，並由施主先心所期耳。但神州之地，別人不得僧衣，為此孜孜實成妨業。設使應供存命，非是不勞心力。若其常住有食兼著僧衣，即可端拱不出寺門，亦是深成省事。況乎糞掃三衣巡家乞食、蘭若依樹正命自居，定慧內融極想木叉之路，慈悲外發摽心普濟之津，以此送終斯為上矣。然則常住之物，用作衣被床褥之流並雜資具，平分受用不屬別人，掌愛護持事過己物，有大者至輟小而與，斯乃聖教佛自明言，如法用之誠無罪咎、足得資軀，免追求之費。寧容寺家巨富，穀麥爛倉、奴婢滿坊、錢財委庫，不知受用相共抱貧？可否之宜，智者時鏡。或有寺家不立眾食僧物，分以私餐遮他常住，十方邪命但存

一已。斯乃自行非法，苦報誰代當來。

三十八燒身不合

諸出家眾內頗有一途，初學之流情存猛利，未閑聖典取信先人，將燒指作精勤、用然肌為大福，隨情即作、斷在自心。然經中所明事存通俗，己身尚勸供養，何況諸餘外財。是故經中但言若人發心，不道出家之眾。意者出家之人局乎律藏，戒中無犯方得通經，于戒有違未見其可。縱使香臺草茂，豈損一莖；曠野獨饑，寧餐半粒。然眾生喜見，斯乃俗流燒臂供養，誠其宜矣。可以菩薩舍男舍女，遂遣苾芻求男女以舍之；大士捐目捐身，即令乞士將身目而行施。仙預斷命，豈律者所為？慈力捨身，非僧徒應作。比聞少年之輩勇猛發心，意謂燒身便登正覺，遂相踵習輕棄其軀。何則十劫百劫難得人身，千生萬生雖人罕智，稀聞七覺不遇三尊。今既托體勝場、投心妙法，才持一頌，棄沙肌而尚輕，暫想無常，舍塵供而寧重，理應堅修戒品酬惠四恩，固想定門冀拔三有，小愆大懼，若越深海之護浮囊，行惠堅防，等履薄冰而策奔駿，然後憑善友力，臨終助不心驚，正念翹懷，當來愿見慈氏。若希小果，即八聖可求；如學大因，則三祇斯始。匆匆自斷軀命，實亦未聞其理。自殺之罪，事亞初篇矣。撿尋律藏，不見遣為滅愛；親說要方，斷惑豈由燒己？房中打勢

，佛障不聽；池記憶體生，尊自稱善。破重戒而隨自意、金口遮而不從，以此歸心，誠非聖教。必有行菩薩行，不受律儀亡己濟生，固在言外耳。

三十九傍人獲罪

凡燒身之類各表中誠，或三人兩人同心結契，誘諸初學詳為勸死。在前亡者自獲偷蘭，末後命終定招夷罪。不肯持禁而存，欲得破戒求死，固守專心、曾不窺教。儻有傍人勸作，即犯針穴之言；若道何不授火，便招折石之過。嗚呼此事誠可慎哉。俗云：殺身不如報德，滅名不如立節。然而投體餓虎是菩薩之濟苦，割身代鴿非沙門之所為。以此同科，實非其況。聊準三藏略陳可不，進退之宜智者詳察。然恒河之內日殺幾人，伽耶山邊自殞非一，或餓而不食、或上樹投身，斯等迷途，世尊判為外道。復有自刑斷勢，深乖律典。設有將為非者，恐罪不敢相諫；若其緣斯致命，便誤一生大事。佛因斯理制而不許。上人通識自不肯為，古德相傳述之如后。

四十古德不為

且如凈親教師，則善遇法師也。

軌範師，則慧智禪師也。年過七歲幸得親侍。斯二師者，並太山金輿谷聖人朗禪師所造神通寺之大德也。俗緣在乎德貝二州矣。二德以為，山居獨善寡利生之路，乃共詣平林俯枕清澗，于土窟寺式修凈居。即齊州城西四十里許，營無盡

【現代漢語翻譯】現代漢語譯本：佛的教誨聽不進去，心中只想著自己的想法，自認為善良。違背重要的戒律而隨心所欲，佛的金口玉言也不聽從，用這樣的心態修行，實在不符合聖教。如果有人行菩薩道，不受戒律的約束，犧牲自己來救濟眾生，那自然另當別論。

三十九、勸誘他人獲罪

凡是燒身之類的行為，都是爲了表達自己的誠心，或許是三個人或兩個人同心結盟，誘導那些剛開始學習佛法的人，詳細地勸說他們去死。在前面死去的人，自己會得到偷蘭罪（skt: stūlātyaya，一種僧侶的罪名），最後死去的人一定會招致滅族的罪過。不肯遵守戒律而茍活，卻想要通過破戒來求死，固執地堅持自己的想法，從來不學習佛法。如果有人在旁邊勸說他們這樣做，就犯了針穴之罪（指用言語刺激他人），如果說為什麼不自己點火，就會招致折石之罪（指阻礙他人修行）。唉，這件事確實應該謹慎啊。俗話說：『殺身不如報答恩德，滅名不如建立節操。』然而，捨身喂餓虎是菩薩（bodhisattva）的濟世行為，割肉喂鷹卻不是沙門（śrāmaṇa，出家修行者）應該做的。雖然這兩件事看起來相似，但實際情況卻不一樣。我只是根據三藏（Tripiṭaka，佛教經典的總稱）略微陳述一下可以做和不可以做的事情，進退取捨的適宜之處，希望有智慧的人仔細考察。然而，在恒河（Ganges）之中，每天都有人被殺，在伽耶山（Gayā）旁邊，自殺的人也不少，有的人餓死也不吃東西，有的人爬到樹上跳下來，這些都是迷途的行為，世尊（Śākyamuni，釋迦牟尼佛）判定他們是外道。還有人自己閹割，這深深地違背了律典。如果有人認為這些行為是不對的，恐怕因為害怕獲罪而不敢勸阻；如果因為這些原因而喪命，就耽誤了一生的大事。佛（Buddha）因為這個道理而制定戒律，不允許這樣做。有見識的人自然不會去做，古代的德行高尚的人是這樣做的，我把他們的話記錄在下面。

四十、古代的德行高尚的人不做

比如凈親教師，就是善遇法師。

軌範師，就是慧智禪師。七歲以後有幸能夠親自侍奉。這兩位法師，都是太山金輿谷聖人朗禪師所建造的神通寺的大德。俗家的家鄉在德州和貝州。這兩位法師認為，隱居山林獨自修行，利益眾生的道路太少了，於是共同前往平林，枕著清澈的澗水，在土窟寺按照規矩修行凈業。土窟寺就在齊州城西四十里左右，經營無盡藏（一種佛教慈善機構）。

【English Translation】 English version: They do not listen to the Buddha's teachings; they only think of their own ideas and consider themselves virtuous. They violate important precepts and act as they please, and they do not follow the golden words of the Buddha. Cultivating with such a mindset is truly not in accordance with the holy teachings. If someone practices the Bodhisattva path, unconstrained by precepts, sacrificing themselves to save sentient beings, that is naturally another matter.

Thirty-Nine: Inducing Others to Commit Offenses

All acts of self-immolation are to express one's sincerity. Perhaps three or two people form an alliance, inducing those who are just beginning to learn the Dharma, persuading them in detail to die. Those who die first will receive the stūlātyaya offense (a monastic offense), and those who die last will certainly incur the crime of extermination. They are unwilling to uphold the precepts and live, but want to seek death by breaking the precepts, stubbornly adhering to their own ideas, and never studying the Dharma. If someone nearby encourages them to do so, they commit the offense of 'needle-pricking' (stimulating others with words); if they say, 'Why don't you light the fire yourself?' they will incur the offense of 'breaking the stone' (obstructing others' practice). Alas, this matter should indeed be approached with caution. As the saying goes, 'It is better to repay kindness than to kill oneself, and better to establish integrity than to destroy one's name.' However, offering one's body to a hungry tiger is the act of a Bodhisattva (bodhisattva) to relieve suffering, while cutting off one's flesh to replace a dove is not what a śrāmaṇa (a wandering ascetic) should do. Although these two things seem similar, the actual situation is different. I am only briefly stating, based on the Tripiṭaka (the Buddhist canon), what can and cannot be done. Wise people should carefully examine what is appropriate to advance and retreat. However, within the Ganges River (Ganges), people are killed every day, and beside the Gayā Mountain (Gayā), there are not a few suicides. Some starve themselves to death, and some climb trees and jump down. These are all misguided behaviors, and the World Honored One (Śākyamuni, the historical Buddha) judges them to be heretics. There are also those who castrate themselves, which deeply violates the monastic code. If someone thinks these actions are wrong, they are afraid to dissuade them for fear of incurring offense; if they lose their lives for these reasons, they will delay the great matter of their lives. The Buddha (Buddha) established precepts because of this principle, and does not allow it. People with understanding will naturally not do it. The ancient virtuous ones did so, and I record their words below.

Forty: Ancient Virtuous Ones Did Not Do It

For example, the Pure Intimate Teacher was the Dharma Master Shanyu.

The Model Teacher was the Chan Master Huizhi. He was fortunate to be able to personally serve after the age of seven. These two Dharma Masters were both great virtues of Shentong Temple, built by the Saint Lang Chan Master of Jin Yu Valley in Mount Tai. Their secular homes were in Dezhou and Beizhou. These two Dharma Masters believed that living in seclusion in the mountains and practicing alone was not beneficial to sentient beings enough, so they went together to Pinglin, resting their heads on the clear stream, and practiced pure conduct according to the rules in the Tukusi Temple. Tukusi Temple was about forty li west of Qizhou City, managing the Inexhaustible Treasury (a Buddhist charitable organization).

藏食，供養無礙。所受檀施咸隨喜舍，可謂四弘誓願共乾坤而罔極，四攝廣濟等塵沙而不窮。敬修寺宇，盛興福業。略敘法師之七德焉。

一法師之博聞也。乃正窺三藏傍睇百家，兩學俱兼六藝通備，天文地理之術、陰陽曆算之奇，但有經心則妙貫神府。洋洋慧海，竟瀉流而罔竭；粲粲文囿，鎮敷榮而弗萎。所制文藻及一切經音並諸字書，頗傳於世。每自言曰：「我若不識則非是字。」

二法師之多能也。巧篆籀、善鐘張，聽絲桐若子期之驗山水、運斤斧等匠石之去飛泥。哲人不器，斯之謂也。

三法師之聰慧也。讀《涅槃經》一日便遍，初誦斯典四月部終。研味幽宗、妙探玄旨，教小童則誘之以半字，誠無按劍之疑；授大機則瀉之於完器，實有捧珍之益。昔因隨季道銷，法師乃梗遷楊府。諸僧見說，咸云魯漢體多貢卦，遂令法師讀《涅槃經》，遣二小師將箸隨句。法師於時慷慨喉吻激揚音旨，旦至日角三帙已終。時人莫不慶贊請休、嗟嘆希有。此乃眾所共知，非私贊也。

四法師之度量也。但有市易隨索隨酬，無論高下曾不減價，設有計直到還亦不更受。時人以為雅量超群也。

五法師之仁愛也。重義輕財遵菩薩行，有人從乞咸不逆言，日施三文是所常愿。又曾於隆冬之月，客僧道

【現代漢語翻譯】現代漢語譯本：

藏匿食物，供養沒有障礙。所接受的施捨都隨喜佈施，可以說是四弘誓願與天地同廣大而沒有窮盡，四攝法門廣為救濟眾生如同塵沙一樣無有窮盡。恭敬地修繕寺廟，大力興盛福德事業。簡略地敘述法師的七種德行。

一、法師的博學。能夠正確地深入研究三藏經典，廣泛地涉獵諸子百家，佛學和世俗學問兼備，六藝全部精通，天文地理的學術、陰陽曆算的奇妙之處，只要用心思考就能巧妙地貫通於心。浩瀚的智慧如同大海，盡情傾瀉而沒有枯竭的時候；燦爛的文采如同園林，永遠繁榮而不會衰敗。所創作的文辭以及一切經書的音韻和各種字書，頗為流傳於世。法師常常自己說：『如果我不認識這個字，那它就不能算是字。』

二、法師的多才多藝。精巧地書寫篆書和籀文，擅長鐘繇和張芝的書法，聽絲竹之聲如同俞伯牙聽鐘子期辨別山水一樣，運用斧子如同匠石去除飛泥一樣得心應手。有智慧的人不拘泥於某種技藝，說的就是這種情況。

三、法師的聰慧。閱讀《涅槃經》（Nirvana Sutra）一天就能讀完一遍，最初誦讀這部經典四個月就全部完成。研究深奧的宗旨、巧妙地探究玄妙的義理，教導小孩子就用一半的字來引導他們，確實沒有按劍不動的疑慮；傳授給有大根器的人就像把東西傾倒在完整的器皿里，確實有得到珍寶的益處。過去因為跟隨季道銷聲匿跡，法師於是遷居到楊府。眾僧聽說后，都說魯漢的身體多有貢卦，於是讓法師讀《涅槃經》，派遣兩個小沙彌拿著筷子隨著經文的句子。法師當時慷慨激昂，喉嚨和嘴唇發出激昂的聲音，從早晨到中午，已經讀完了三帙。當時的人沒有不慶幸讚歎請求休息的，感嘆稀有。這是大家都知道的，不是我個人的讚美。

四、法師的度量。只要有人來買東西，無論索要什麼價格都立刻答應，無論價格高低從來不減少價格，如果計算錯誤多收了錢，即使送還也不再接受。當時的人認為法師的雅量超過眾人。

五、法師的仁愛。看重道義輕視錢財，遵循菩薩的修行，有人來乞討從來不拒絕，每天佈施三文錢是經常的願望。又曾經在寒冷的冬天，有客僧說道 English version:

Concealing food, offering is without hindrance. All received alms are joyfully given away, which can be said that the Four Great Vows are as vast as the universe and without end, and the Four Embracing Dharmas widely save sentient beings like countless dust particles. Respectfully repairing temples and vigorously promoting meritorious deeds. Briefly narrating the seven virtues of the Dharma Master.

First, the Dharma Master's erudition. He can correctly and deeply study the Tripitaka (Three Baskets of Buddhist scriptures), widely delve into the hundred schools of thought, possessing both Buddhist and secular knowledge, and being proficient in all six arts. The arts of astronomy and geography, and the wonders of yin-yang and calendrical calculations, as long as he puts his mind to it, he can skillfully integrate them into his heart. The vast wisdom is like the sea, pouring out without ever drying up; the brilliant literary talent is like a garden, always flourishing and never withering. The literary works he created, as well as the phonetics of all scriptures and various dictionaries, are quite popular in the world. The Dharma Master often said to himself: 'If I don't recognize this character, then it cannot be considered a character.'

Second, the Dharma Master's versatility. He skillfully writes seal script and Zhou script, excels in the calligraphy of Zhong Yao and Zhang Zhi, listening to the sound of silk and bamboo is like Yu Boya listening to Zhong Ziqi distinguishing mountains and rivers, and wielding an axe is as skillful as the craftsman Shi removing flying mud. A wise person is not limited to a certain skill, which is what this refers to.

Third, the Dharma Master's intelligence. Reading the Nirvana Sutra (Nirvana Sutra) can be completed once in a day, and the initial recitation of this scripture was completed in four months. Studying profound principles and skillfully exploring mysterious meanings, teaching young children is guided with half a character, and there is indeed no doubt of holding a sword still; imparting to those with great potential is like pouring into a complete vessel, and there is indeed the benefit of receiving treasures. In the past, because he followed Ji Dao into obscurity, the Dharma Master moved to Yang's residence. When the monks heard about it, they all said that Lu Han's body had many "Gong" hexagrams, so they asked the Dharma Master to read the Nirvana Sutra (Nirvana Sutra), and sent two young novices to follow each sentence with chopsticks. At that time, the Dharma Master was慷慨激昂 (kāng kǎi jī áng, filled with righteous indignation), his throat and lips making激揚 (jī yáng, impassioned) sounds, and from morning to noon, he had finished three chapters. At that time, people all rejoiced, praised, and asked for a rest, marveling at its rarity. This is known to all, not my personal praise.

Fourth, the Dharma Master's magnanimity. Whenever someone comes to buy something, whatever price they ask for is immediately agreed upon, and no matter how high or low the price is, it is never reduced. If there is a miscalculation and too much money is received, even if it is returned, it will not be accepted again. At that time, people thought that the Dharma Master's elegance surpassed everyone.

Fifth, the Dharma Master's benevolence. He values righteousness and despises wealth, following the practice of a Bodhisattva, and never refuses anyone who comes to beg, and giving three coins a day is a constant wish. Also, once in the cold winter month, a visiting monk said

【English Translation】 Concealing food, offering is without hindrance. All received alms are joyfully given away, which can be said that the Four Great Vows are as vast as the universe and without end, and the Four Embracing Dharmas widely save sentient beings like countless dust particles. Respectfully repairing temples and vigorously promoting meritorious deeds. Briefly narrating the seven virtues of the Dharma Master. First, the Dharma Master's erudition. He can correctly and deeply study the Tripitaka (Three Baskets of Buddhist scriptures), widely delve into the hundred schools of thought, possessing both Buddhist and secular knowledge, and being proficient in all six arts. The arts of astronomy and geography, and the wonders of yin-yang and calendrical calculations, as long as he puts his mind to it, he can skillfully integrate them into his heart. The vast wisdom is like the sea, pouring out without ever drying up; the brilliant literary talent is like a garden, always flourishing and never withering. The literary works he created, as well as the phonetics of all scriptures and various dictionaries, are quite popular in the world. The Dharma Master often said to himself: 'If I don't recognize this character, then it cannot be considered a character.' Second, the Dharma Master's versatility. He skillfully writes seal script and Zhou script, excels in the calligraphy of Zhong Yao and Zhang Zhi, listening to the sound of silk and bamboo is like Yu Boya listening to Zhong Ziqi distinguishing mountains and rivers, and wielding an axe is as skillful as the craftsman Shi removing flying mud. A wise person is not limited to a certain skill, which is what this refers to. Third, the Dharma Master's intelligence. Reading the Nirvana Sutra (Nirvana Sutra) can be completed once in a day, and the initial recitation of this scripture was completed in four months. Studying profound principles and skillfully exploring mysterious meanings, teaching young children is guided with half a character, and there is indeed no doubt of holding a sword still; imparting to those with great potential is like pouring into a complete vessel, and there is indeed the benefit of receiving treasures. In the past, because he followed Ji Dao into obscurity, the Dharma Master moved to Yang's residence. When the monks heard about it, they all said that Lu Han's body had many "Gong" hexagrams, so they asked the Dharma Master to read the Nirvana Sutra (Nirvana Sutra), and sent two young novices to follow each sentence with chopsticks. At that time, the Dharma Master was慷慨激昂 (kāng kǎi jī áng, filled with righteous indignation), his throat and lips making激揚 (jī yáng, impassioned) sounds, and from morning to noon, he had finished three chapters. At that time, people all rejoiced, praised, and asked for a rest, marveling at its rarity. This is known to all, not my personal praise. Fourth, the Dharma Master's magnanimity. Whenever someone comes to buy something, whatever price they ask for is immediately agreed upon, and no matter how high or low the price is, it is never reduced. If there is a miscalculation and too much money is received, even if it is returned, it will not be accepted again. At that time, people thought that the Dharma Master's elegance surpassed everyone. Fifth, the Dharma Master's benevolence. He values righteousness and despises wealth, following the practice of a Bodhisattva, and never refuses anyone who comes to beg, and giving three coins a day is a constant wish. Also, once in the cold winter month, a visiting monk said

安冒雪遠行腨足皆破，停村數日潰爛膿流，村人車載送至寺所。法師新造一帔才始擐體，出門忽見，不覺以帔掩其膿血。傍人止之曰：「宜覓故物，莫污新者。」法師曰：「交濟嚴苦，何暇求余。」時人見聞莫不深贊。雖復事非過大，而能者固亦鮮矣。

六法師之策勵也。讀八部《般若》各並百遍，並轉一切經屢訖終始。修凈方業日夜翹勤，瑩佛僧地希生不動，大分涂跣恐損眾生，運想標心曾無懈替。掃灑香臺，類安養之蓮開九品；莊嚴經室，若鷲嶺之天雨四華。其有見者，無不讚嘆功德。躬自忘倦，畢命為期。又轉讀之餘念阿彌陀佛，四儀無闕、寸影非空，計小豆粒可盈兩載。弘濟之端固非一品。

七法師之知命也。法師將終，先一年內所有文章雜書史等，積為大聚裂作紙泥，寺造金剛兩軀以充其用。門人進而諫曰：「尊必須紙，敢以空紙換之。」師曰：「耽著斯文，久來誤我；豈於今日而誤他哉！譬乎令餐鴆毒、指徑險途，其未可也。廢正業、習傍功，聖開上品耽成大過，己所不欲勿施他矣。」門徒稱善而退。其說文及字書之流，幸蒙曲賜，乃垂誨曰：「汝略披經史、文字薄識，宜可欽情勝典，勿著斯累。」將欲終時先告門人曰：「吾三數日定當去矣。然於終際必抱掃帚而亡。我之餘骸當遺廣澤。」

【現代漢語翻譯】現代漢語譯本：一位僧人冒著雪遠行，腳都磨破了，在一個村子裡停了幾天，傷口潰爛流膿。村裡人用車載著他送到寺廟。一位法師剛做好一件新的袈裟，才穿在身上，出門忽然看見這個僧人，不自覺地用袈裟去遮蓋他的膿血。旁邊的人勸阻他說：『應該找件舊的，不要弄髒新的。』法師說：『救濟危難的人都來不及，哪裡有空去找別的。』當時的人們見聞了這件事，沒有不深深讚歎的。即使這件事不算特別偉大，但能做到的人確實很少啊。

這是第六位法師的自我勉勵。他讀誦八部《般若經》（Prajna，智慧）各一百遍，並且多次完整地轉讀一切經典。修習凈土法門，日夜精進不懈，擦拭佛像和僧眾居住的土地，希望往生到不動佛（不動如來，Akshobhya）的凈土。在大路上行走時，光著腳，唯恐踩傷眾生，心中的願望和目標從未鬆懈。他清掃香臺，如同在安養凈土（Sukhavati）中蓮花開放，呈現九品蓮臺；莊嚴經堂，如同在鷲峰（Grdhrakuta）上天降四種鮮花。凡是見到他的人，沒有不讚嘆他的功德的。他親自去做，不知疲倦，以畢生的精力為期限。又在轉讀經典之餘，唸誦阿彌陀佛（Amitabha）的名號，行住坐臥，沒有片刻空閑，用小豆計數，大約有兩年之久。他弘揚佛法的途徑確實不止一種。

這是第七位法師的知天命。法師將要圓寂的時候，提前一年，將自己所有的文章、雜書、史書等，堆積成一大堆，撕碎做成紙漿，用來塑造兩尊金剛（Vajra）像，以充當它們的材料。弟子上前勸諫說：『師父您一定需要紙，我可以用空紙來換這些。』法師說：『沉迷於這些文章，長久以來耽誤了我；難道今天還要用它們去耽誤別人嗎！這就像讓人吃毒藥，指引人走危險的道路一樣，是絕對不可以的。荒廢正業，學習旁門左道，聖人認為沉迷於此會造成很大的過錯，自己不想要的東西，不要強加給別人。』門徒稱讚他的話很有道理，然後退下了。至於那些關於文字和字書之類的書籍，有幸得到法師的特別恩賜，於是法師教誨他們說：『你們稍微瞭解一些經史、文字，略微有點見識就可以了，應該欽佩和重視殊勝的經典，不要沉迷於這些瑣碎的學問。』將要圓寂的時候，先告訴門人說：『我三五天之內一定會離開人世。然而在我臨終的時候，一定會抱著掃帚而去世。我的遺骸應當拋棄在廣闊的沼澤之中。』

【English Translation】 English version: A monk traveled far in the snow, his feet were broken and bleeding. He stopped in a village for several days, where his wounds festered and oozed pus. The villagers transported him to a temple. A Dharma master had just made a new robe and had only just put it on when he suddenly saw the monk. Without thinking, he used the robe to cover the monk's pus and blood. Someone nearby stopped him, saying, 'You should find something old, don't soil the new one.' The Dharma master said, 'There's no time to look for anything else when helping someone in dire need.' Those who saw and heard this deeply praised him. Even though it wasn't a particularly great deed, few could do it.

This is the self-encouragement of the sixth Dharma master. He recited the eight sections of the 'Prajna Sutra' (Prajna, Wisdom) each one hundred times, and repeatedly recited all the scriptures from beginning to end. He practiced the Pure Land teachings diligently day and night, cleaning the Buddha images and the monks' living quarters, hoping to be reborn in the Pure Land of Akshobhya (Immovable Buddha). When walking on the road, he went barefoot, fearing to harm living beings, and his aspirations and goals never wavered. He swept the incense altar, like the lotus flowers blooming in the Pure Land of Sukhavati (Land of Bliss), displaying the nine grades of lotus rebirth; he adorned the scripture hall, like the heavens raining down four kinds of flowers on Vulture Peak (Grdhrakuta). Those who saw him praised his merits. He did it himself, tireless, with his whole life as the limit. In addition to reciting the scriptures, he recited the name of Amitabha Buddha (Amitabha), in all his activities, without a moment of emptiness, counting with small beans, for about two years. His ways of propagating the Dharma were certainly not limited to one.

This is the seventh Dharma master's knowledge of destiny. When the Dharma master was about to pass away, a year in advance, he gathered all his articles, miscellaneous books, historical records, etc., into a large pile, tore them up, and made them into paper pulp to mold two Vajra (Diamond) statues, to use as their material. A disciple stepped forward to advise him, saying, 'Master, you certainly need paper, I can exchange empty paper for these.' The Dharma master said, 'Being attached to these writings has long delayed me; how could I use them to delay others today! It's like giving someone poison to eat, pointing them to a dangerous path, which is absolutely not allowed. Abandoning proper practice and learning unorthodox skills, the sages believe that indulging in this will cause great mistakes. Do not impose on others what you do not want for yourself.' The disciple praised his words as reasonable and then withdrew. As for those books about writing and dictionaries, fortunately receiving the Dharma master's special grace, he instructed them, saying, 'You should understand some classics and history, have a little knowledge of writing, and you should admire and value the superior scriptures, do not be attached to these trivial studies.' When he was about to pass away, he first told his disciples, 'I will definitely leave this world in three to five days. However, at the time of my death, I will definitely die holding a broom. My remains should be abandoned in the vast swamp.'

後於晨朝俯臨清澗，蕭條白楊之下、彷徨綠篠之側，孑然獨坐執彗而終。門人慧力禪師侵明就謁，怪聲寂爾，乃將手親附，但見熱氣沖頭足手俱冷，遂便大哭，四遠咸集。於時法侶悲啼若金河之流血灑地，俗徒號慟，等玉嶺之摧碎明珠，傷道樹之早凋，嘆法舟之遽沒。窆于寺之西園。春秋六十三矣。身亡之後，緣身資具但有三衣及故鞋履二兩並隨宜臥具而已。

法師亡日，凈年十二矣。大象既去無所依投，遂棄外書欽情內典。十四得沾緇侶，十八擬向西天，至三十七方遂所愿。凈來日就墓辭禮，於時已霜林半拱、宿草填塋。神道雖疏，展如在之敬，周環企望，述遠涉之心，冀福利於幽靈，報慈顏之厚德矣。

禪師則專意律儀澄心定瀲，晝夜勤六時而不倦，旦夕引四輩而忘疲，可謂處亂非諠、鬧而逾靜，道俗咸委，非曲親也。誦《法華經》六十餘載，每日一週，計二萬餘遍。縱經隋季版蕩逐命波遷，然此契心曾無有廢。現得六根清善、四大平和，六十年中了無他疾。每俯澗誦經，便有靈禽萃止；堂隅轉讀，則感鳴雞就聽。善緣情、體音律，尤精草隸，唱導無盡。雖不存心外典，而天縱其然，所造六度頌及發願文，並書于土窟寺燈臺矣。乃虔心潔凈寫《法華經》，極銓名手盡其上施，含香吐氣清凈洗浴，忽于

經上爰感舍利。經成乃帖以金字，共銀鉤而合彩；盛之寶函，與玉軸而交映。

駕幸太山，天皇知委，請將入內供養。斯二師者，即是繼踵先聖朗禪師之後也。朗禪師乃現生二秦之時、揚聲五眾之表，分身受供，身流供者之門，隨事導機，事愜機情之愿，但為化超物外，故以神通而命寺焉。神德難思，廣如別傳所載。當是時也，君王稽首、僚庶虔心。初欲造寺，創入則見虎叫北川，將出復聞馬鳴南谷，天井汲水而不減、天倉去米而隨平。雖神蹟久湮而餘風未殄。及親教二師，並余住持大德明德禪師等，並可謂善閑律意、妙體經心，燒指焚肌曾無此教，門徒訓匠制不許為。並是親承，固非傳說。

又復詳觀往哲、側聽前規，自白馬停轡之初、青象掛鞍之後，騰蘭啟曜作神州之日月，會顯垂則為天府之津樑。安遠則虎踞于江漢之南，休勵乃鷹揚于河濟之北，法徒紹繼慧瀲猶清，俗士贊稱芳塵靡歇，曾未聞遣行燒指，亦不見令使焚身。規鏡目前，智者詳悉。

又禪師每於閑夜，見悲齠丱曲申進誘，或調言于黃葉，令蠲憶母之憂；或喻說于烏禽，希懷報養之德。汝可務紹隆三寶令使不絕，莫縱心於百氏而虛棄一生。既而童年十歲，但領其言而未閑深旨，每至五更就室參請，禪師必將慈手賜撫弱肩，實如慈母

【現代漢語翻譯】現代漢語譯本：經書上記載著感應舍利的事蹟。經書寫成后，就用金字題寫，用銀鉤連線並加以彩繪；裝在寶函中，與玉軸相互輝映。皇帝駕臨太山時，天皇知道后，請求將經書帶入宮中供養。這兩位法師，就是繼承先聖朗禪師之後的人。朗禪師在後秦時期顯現，名聲遠揚于僧俗五眾之中，分身接受供養，身影出現在供養者的門前，隨著事情的變化引導時機，使事情符合時機和心願，只是爲了教化超越世俗之外的事物，所以用神通來命名寺廟。他的神異功德難以思議，詳細情況記載在別的傳記中。當時，君王叩拜，官吏百姓虔誠敬心。最初想要建造寺廟時，剛進入就看見老虎在北邊的河川叫，將要出來時又聽到馬在南邊的山谷鳴叫，天井裡的水汲取不減少，天倉里的米取出后自然恢復到原來的水平。雖然神蹟已經很久遠了，但遺風還沒有消失。以及親身教導的兩位法師，還有其餘的住持大德明德禪師等，都可以說是精通戒律的含義，巧妙地領會經書的精髓，燒指焚身這種事從來沒有這樣的教導，門徒和工匠的製作也不允許這樣做。這些都是親身傳承的，確實不是傳說。又仔細觀察過去的賢哲，認真聽取前人的規範，自從白馬寺停駐馬車之初，青象寺掛起馬鞍之後，騰蘭（Kasyapa Matanga和Dharamaranya）開啟了光芒，成為神州的日月，會顯（Kumārajīva）垂示法則，成為天府的橋樑。安遠（Huiyuan）像老虎一樣盤踞在江漢之南，休勵（Daosheng）像雄鷹一樣飛揚在河濟之北，法徒的傳承如同慧瀲（Huiliang）一樣清澈，世俗之人的讚揚如同芬芳的塵土一樣不會消散，從來沒有聽說過派遣人去燒指，也沒有見過命令人去焚身。規範和榜樣就在眼前，有智慧的人都詳細瞭解。而且禪師經常在空閑的夜晚，看到悲傷的孩童委婉地請求引導，或者用黃葉來開導他們，讓他們消除思念母親的憂愁；或者用烏鴉來比喻，希望他們懷有報答養育之恩的品德。你可以努力繼承和發揚三寶，使之永不中斷，不要放縱心思于諸子百家而白白浪費一生。不久后，童年到了十歲，只是領會了他的話語而沒有理解深刻的含義，每次到了五更就到禪房請教，禪師一定會用慈愛的手撫摸他柔弱的肩膀，真像慈母一樣。

【English Translation】 English version: The scriptures record the events of responsive Śarīra (relics). After the scriptures were written, they were inscribed with gold lettering, connected with silver hooks, and adorned with colorful paintings; they were placed in precious caskets, interplaying with jade rollers. When the Emperor visited Mount Tai, the Emperor of Heaven (Śakra) learned of it and requested that the scriptures be brought into the palace for veneration. These two masters are the successors of the venerable master Lang. Master Lang appeared during the Later Qin dynasty, his fame spread among the five assemblies of monastics and laity, manifesting bodies to receive offerings, his form appearing at the doors of those who made offerings, guiding opportunities according to circumstances, fulfilling the wishes of those who sought opportune moments, solely to transform beings beyond the mundane, hence naming the temple with supernatural powers. His miraculous virtues are inconceivable, as detailed in separate biographies. At that time, the king prostrated, and the officials and common people were sincerely reverent. Initially, when they wanted to build the temple, upon entering, they saw a tiger roaring in the north river, and when about to exit, they heard a horse neighing in the south valley, the water in the well never diminished when drawn, and the rice in the heavenly granary replenished itself after being taken out. Although the miraculous traces have long faded, the remaining influence has not disappeared. And the two masters who personally taught, along with the remaining abbot, the virtuous master Mingde, etc., can all be said to be well-versed in the meaning of the precepts and subtly comprehending the essence of the scriptures, burning fingers and incinerating the body were never part of this teaching, and disciples and craftsmen are not allowed to do so. These are all personally transmitted, certainly not legends. Furthermore, carefully observing the past sages and attentively listening to the rules of the predecessors, since the initial stop of the white horse (Baimasi temple) and the hanging of the blue elephant's saddle (Qingxiangsi temple), Kasyapa Matanga (騰蘭) and Dharamaranya initiated the light, becoming the sun and moon of China, Kumārajīva (會顯) imparted the principles, becoming the bridge of the heavenly treasury. Huiyuan (安遠) like a tiger, resided in the south of the Yangtze and Han rivers, Daosheng (休勵) like an eagle, soared in the north of the Yellow and Ji rivers, the succession of Dharma disciples is as clear as Huiliang (慧瀲), the praises of the laity are like fragrant dust that never ceases, never have we heard of sending people to burn fingers, nor have we seen ordering people to incinerate their bodies. The norms and examples are before our eyes, the wise know them in detail. Moreover, the Chan master often, in quiet nights, saw sorrowful children gently requesting guidance, or used yellow leaves to enlighten them, so that they would dispel the sorrow of missing their mothers; or used crows as an analogy, hoping that they would cherish the virtue of repaying the kindness of nurturing. You should strive to inherit and promote the Three Jewels, so that they will never be interrupted, do not indulge your mind in the hundred schools of thought and waste your life in vain. Soon after, the child reached the age of ten, only understanding his words but not comprehending the profound meaning, every time at the fifth watch he would go to the meditation room to ask for instruction, the Chan master would surely caress his weak shoulders with a loving hand, truly like a loving mother.

之育赤子，或餐甘膳多輟味見貽，但有取求無違所請。法師乃恩勵父嚴，禪師則慈申母愛，天性之重誠無以加。及至年滿進具，還以禪師為和上。既受戒已，忽于清夜行道之際，燒香垂涕而申誨曰：「大聖久已涅槃、法教訛替，人多樂受，少有持者。汝但堅心重禁、莫犯初篇，余有罪愆設令犯者，吾當代汝入地獄受之。燒指燒身不應為也。」進奉旨日，幸蒙慈悲賜以聖戒，隨力竭志敢有虧違，雖于小罪有懷大懼，於是五稔之間精求律典。礪律師之文疏頗議幽深，宣律師之鈔述竊談中旨。既識持犯，師乃令講一遍方聽大經，乞食一餐長坐不臥，雖山寺村遙亦未曾有廢。每想大師慈訓，不覺流淚何從。方驗菩薩之恩濟苦類，投炎熾之大火；長者之悲念窮子，窺迮隘之小門，固非是謬。每親承足下不行遠聽，便賜告曰：「我目下且有餘人給侍，勿廢聽讀而空住於此。」乃杖錫東魏，頗沉心於《對法》、《攝論》；負笈西京，方閱想于《俱舍》、《唯識》。來日從京重歸故里，親請大師曰：「尊既年老，情希遠遊，追覽未聞冀有弘益，未敢自決。」師乃流誨曰：「爾為大緣，時不可再。激於義理，豈懷私戀？吾脫存也見爾傳燈，宜即可行勿事留顧。觀禮聖蹤我實隨喜，紹隆事重爾無間然。」既奉慈聽難違上命，遂以咸亨二年十

【現代漢語翻譯】現代漢語譯本撫養嬰兒，有時吃美味的食物，也常常停下來品嚐，只要有所求，沒有不答應的。法師就像恩威並重的父親，禪師則像慈愛體貼的母親，天性的厚重實在無法再增加了。等到年齡滿了，準備受具足戒時，還是請禪師作為和尚（Upadhyaya，親教師）。受戒之後，忽然在清靜的夜晚行道的時候，燒香流淚地告誡說：『大聖（指佛陀）涅槃（Nirvana，寂滅）已經很久了，佛法教義訛誤衰敗，人們大多喜歡接受，很少有人堅持奉行。你只要堅定內心，重視戒律，不要觸犯根本戒（初篇），其餘的罪過，即使你犯了，我也會代替你下地獄承受。燒指燒身的事情不應該做。』進奉旨意的那天，有幸蒙受慈悲賜予聖戒，我一定盡力竭志，不敢有所虧違，即使對於小罪也懷有很大的恐懼，因此五年之間，精勤研習律典。礪律師的文疏，頗為深奧難懂，宣律師的鈔述，竊以為掌握了其中的要旨。既已明白持戒和犯戒的界限，師父才讓我講解一遍，然後才聽聞大乘經典，每天乞食一餐，長期端坐不臥，即使山寺村落遙遠，也未曾荒廢。每當想起大師的慈悲教誨，總是不禁流淚。這才驗證了菩薩的恩德，救濟眾生脫離苦難，就像投入到熾熱的大火中；長者的悲憫之心，憐念窮困的兒子，窺視狹窄的小門，確實不是虛妄的。每次親自在您足下聆聽教誨，不敢遠行求法，您便賜告說：『我目前還有其他人侍奉，不要荒廢聽經讀書，而空住在這裡。』於是拄著錫杖前往東魏，潛心研究《對法論》（Abhidharma）和《攝大乘論》（Mahāyānasaṃgraha）；揹著書箱前往西京（長安），才得以閱讀《俱舍論》（Abhidharmakośa）和《唯識論》（Vijñāptimātratā-śāstra）。後來從京城再次回到故鄉，親自稟告大師說：『您已經年老，我希望遠遊，追尋未曾聽聞的教法，希望有所弘揚，不敢自己決定。』師父於是開導說：『你是有大因緣的人，時機不可再得。被義理所激勵，難道還懷有私人的眷戀嗎？我如果還活著，希望能看到你傳燈續焰，應該立即出發，不要留戀顧盼。觀禮聖蹟，我實在隨喜讚歎，紹隆佛法是重大的事情，你不要遲疑。』既然奉了慈命，不敢違背師父的命令，於是就在咸亨二年十月

【English Translation】 English version In raising an infant, sometimes when eating delicious food, one would often pause to savor the taste and share it. Whatever is asked for, there is no refusal. The Dharma master is like a father who is both kind and strict, while the Zen master is like a mother who is compassionate and caring. The depth of their natural affection is truly beyond measure. When the time came to receive the full precepts (ordination), the Zen master was still chosen as the Upadhyaya (preceptor). After receiving the precepts, one night during walking meditation, he burned incense and tearfully admonished: 'The Great Sage (Buddha) has long since entered Nirvana (final liberation), and the Dharma teachings have become corrupted and declined. People mostly enjoy receiving, but few uphold them. You must firmly maintain your mind, value the precepts, and not violate the fundamental ones (first chapter). As for other transgressions, even if you commit them, I will take your place in hell to bear the consequences. Burning fingers or burning the body should not be done.' On the day of presenting the decree, I was fortunate to receive the sacred precepts with compassion. I will exert all my strength and determination, daring not to be deficient in any way. Even for minor offenses, I harbor great fear. Therefore, for five years, I diligently studied the Vinaya (monastic rules). The commentaries of Lawyer Li (Lü Shi) were quite profound and difficult to understand, while the annotations of Lawyer Xuan (Xuan Lü Shi) seemed to grasp the essence of the teachings. Having understood the boundaries of upholding and violating the precepts, the master then allowed me to explain them once before listening to the Mahayana sutras. I begged for food once a day and sat upright without lying down for long periods. Even when the mountain temples and villages were far away, I never abandoned this practice. Whenever I thought of the master's compassionate teachings, I couldn't help but shed tears. This verified the Bodhisattva's grace, rescuing beings from suffering, like throwing oneself into a blazing fire; the elder's compassion, pitying the impoverished son, peering through the narrow gate, is indeed not false. Every time I personally received teachings at your feet, not daring to seek the Dharma far away, you would kindly say: 'I currently have others to serve me. Do not waste your time here without listening to the scriptures.' Thereupon, I carried my staff to Eastern Wei, immersing myself in the Abhidharma and the Mahāyānasaṃgraha; carrying my books to Western Jing (Chang'an), I was able to read the Abhidharmakośa and the Vijñāptimātratā-śāstra. Later, returning to my hometown from the capital, I personally reported to the master: 'You are already old, and I wish to travel far, seeking teachings I have not yet heard, hoping to propagate them. I dare not decide on my own.' The master then instructed: 'You are a person of great karmic connection, and the opportunity cannot be repeated. Inspired by the principles of righteousness, how can you still harbor personal attachments? If I am still alive, I hope to see you transmit the lamp of Dharma. You should depart immediately and not look back. I truly rejoice in your pilgrimage to the sacred sites. Propagating the Dharma is a great matter, and you must not hesitate.' Having received the compassionate command, I dared not disobey the master's order. Therefore, in the tenth month of the second year of Xianheng,

一月，附舶廣州舉帆南海，緣歷諸國振錫西天。至咸亨四年二月八日方達耽摩立底國，即東印度之海口也。停至五月，逐伴西征，至那爛陀及金剛座，遂乃周禮聖蹤旋之佛誓耳。可謂大善知識，能全梵行、調御誠教，斯豈爽歟。大師乃應物挺生，為代模範，親自提獎以至成人，若海查之遇將一目，即生津之幸會二師也。夫以小善小惠尚播美於絃歌，況大智大恩而不傳於文贊。云爾。

令哉父母，　　曠劫相持，　　粵我齠齔，　攜就明師。　　童年尚小，　　輟愛抽悲，　學而時習，　　杖德箴規。　　儔命兩曜，　比德雙儀，　　礪我慧鍔，　　長我法肌。　提攜鞠育，　　親誨忘疲，　　中宵廢寢，　日旰停饑。　　上德不德，　　遠而莫知，　埋光岱嶺，　　蘊德齊涯。　　洋洋慧海，　鬱鬱禪枝，　　文藻粲粲，　　定彩曦曦。　磨而不磷，　　涅而不緇，　　坐遷表異，　雞聽彰奇。　　年在弱歲，　　一留一遺，　所有福業，　　並用熏資，　　酬恩死別，　報德生離。

愿在在遭會而延慶，　　代代奉訓以成褫，　積義利乎同岳，　　委凈定也如池。

冀龍花之初會，　聽慈氏之玄漪，　遍四生而運想，　滿三大之長祇。

恐聞者以為憑虛，聊疏法師之

【現代漢語翻譯】現代漢語譯本一月，（僧人）從廣州乘坐商船揚帆起航，前往南海，沿途經過各個國家，搖著錫杖前往西天。（僧人）在咸亨四年二月八日到達耽摩立底國（Tamralipti）（即東印度的海口）。在那裡停留到五月，（僧人）與同伴一起向西進發，到達那爛陀（Nalanda）和金剛座（Vajrasana），於是周遊禮拜聖蹟，並立下佛誓。可以稱得上是大善知識，能夠完全遵守梵行，調伏駕馭誠實的教義，這難道會有錯嗎？大師應時而生，成為時代的模範，親自提拔獎掖直到（僧人）成人，就像海中尋查的船隻遇到一位有見識的船長，就像即將乾涸的水井有幸遇到兩位（挖井的）師傅一樣。即使是小小的善行和小小的恩惠，尚且能在歌頌中傳播美名，更何況是大師的偉大智慧和深厚恩德，怎麼能不通過文章讚頌來傳揚呢？就這樣吧。

令人敬佩啊，（我的）父母，在漫長的劫數中相互扶持，追溯到我年幼的時候，（他們）帶我拜訪賢明的老師。童年時我還很小，（父母）克制疼愛，抑制悲傷，學習並且時常複習，以德行為手杖，以箴言爲規範。父母如同日月般照耀，品德如同雙璧般美好，磨礪我的智慧之劍，滋養我的法身。提攜養育，親切教誨不知疲倦，半夜廢寢，白天誤了吃飯。最高的德行是不顯露的，深遠而難以知曉，將光芒埋藏在泰山山嶺，將德行蘊藏在齊國邊境。父母的智慧如浩瀚的海洋，禪定如茂盛的樹枝，文采燦爛，定力如初升的太陽。磨礪而不變薄，浸染而不變黑，坐化后顯現出奇異的表象，雞聽法而彰顯神奇。在我年少的時候，（父母）去世，留下我獨自一人，所有的福德善業，都用來熏修資助我，爲了報答恩情，（我）以死來訣別，爲了報答恩德，（我）選擇出家。

愿我生生世世都能遇到佛法並延續興盛，世世代代都能遵循教誨以成就解脫，積累的道義如同高聳的山嶽，清凈的禪定如同平靜的池水。

希望在彌勒佛（Maitreya）龍華樹下的初次聚會時，聆聽慈氏菩薩（Maitreya）的玄妙法語，愿我的思念遍及四生，愿我的修行圓滿三大阿僧祇劫（asamkhya kalpa）。

恐怕聽者以為是虛妄之言，姑且簡要地敘述法師的（事蹟）。

【English Translation】 English version In the first month, (the monk) boarded a merchant ship from Guangzhou, setting sail for the South Sea, passing through various countries, and shaking his khakkhara staff towards the Western Heaven. On the eighth day of the second month of the fourth year of the Xianheng era, (the monk) arrived at Tamralipti (the seaport of East India). Staying there until May, (the monk) journeyed westward with companions, reaching Nalanda and Vajrasana, whereupon he circumambulated and paid homage to the sacred sites, making vows to the Buddha. He can be called a great and virtuous teacher, capable of fully upholding the Brahmacharya, and skillfully guiding the true teachings. Could this be wrong? The great master was born in response to the times, becoming a model for the age, personally nurturing and encouraging (the monk) until adulthood, like a ship searching the sea encountering a knowledgeable captain, like a well about to dry up fortunately meeting two (well-digging) masters. Even small acts of kindness and small favors are spread through songs and praises, how much more so should the great wisdom and profound grace of the master be propagated through written eulogies? So be it.

Admirable are (my) parents, Supporting each other through countless kalpas, tracing back to my childhood, (They) took me to visit wise teachers. In my young years, I was still small, (My parents) restrained their love, suppressed their sorrow, learning and practicing constantly, Using virtue as a staff, using precepts as a guide. My parents shine like the sun and moon, Their virtues are as beautiful as a pair of jade ornaments, sharpening my sword of wisdom, Nourishing my Dharma body. Raising and nurturing me, Teaching me tirelessly, staying up late at night, Forgetting to eat during the day. The highest virtue is unmanifest, Profound and difficult to know, burying the light in the mountains of Tai, Concealing virtue on the borders of Qi. My parents' wisdom is like a vast ocean, Their meditation is like lush branches, their literary talent is brilliant, Their samadhi is like the rising sun. Polished but not thinned, Dyed but not blackened, after sitting in meditation, they manifested extraordinary signs, The chickens listened to the Dharma, revealing the miraculous. In my youth, (My parents) passed away, leaving me alone, all the merits and virtues, Are used to cultivate and support me, to repay their kindness, (I) bid farewell in death, To repay their virtue, (I) choose to renounce the world.

May I encounter the Dharma in every life and continue its prosperity, May I follow the teachings in every generation to achieve liberation, The accumulated righteousness is like towering mountains, The pure samadhi is like a calm pond.

Hoping that at the first gathering under the Dragon Flower Tree of Maitreya (Maitreya), I will listen to the profound teachings of the Bodhisattva Maitreya (Maitreya), may my thoughts pervade the four types of beings, May my practice fulfill the three great asamkhya kalpas.

Fearing that the listeners may think it is empty words, let me briefly narrate the (deeds) of the Dharma master.

所制。大師曾因二月十五日，法俗咸詣南山朗公聖蹟之所，觀天倉天井之異、禮靈龕靈廟之奇，不遠千里盛興供養。於時齊王下文學悉萃於此，俱懷筆海並擅文峰，各競囊錐咸矜匱玉，欲詠朗公之廟像，共推法師以為先作。師乃不讓當仁、江池先溢，援翰寫壁曾不停毫，走筆成篇了無加點。詩曰：

「上聖光茂烈，英猷暢溟海，空谷自棲遲，榮命虛相待。萬古山川曠，千年人代改，真識了無生，徒見丹青在。」諸文士既睹法師之制，俱懷內恧之心，或閣筆于松枝、或投硯于巖曲。僉曰：「西施顯貌，嫫母何顏！」才子如林，竟無一和耳。所餘文章，具如別集。

義凈敬白大周諸大德，或曾聽受虛筵、或咨論法義、或相知弱冠、或通懷中年，咸悉大者和南、小者千萬。所列四十條論要略事，凡此所錄，並是西方師資現行，著在聖言、非是私意。夫命等逝川朝不謀夕，恐難面敘，致此先陳，有暇時尋，幸昭遠意。斯依薩婆多，非餘部矣。

重曰。

敬陳令則，恢乎大猷。咸依聖教，豈曰情求。恐難面謁，寄此先酬。幸愿擊轅不棄、芻蕘見收，追蹤百代、播美千秋，實望齊鷲峰于少室、並王舍于神州。

南海寄歸內法傳卷第四

【現代漢語翻譯】現代漢語譯本：這是他（指法師）所作。大師曾在二月十五日，僧俗大眾都前往南山朗公（Lang Gong）聖蹟之處，觀看天倉天井的奇異景象，瞻仰靈龕靈廟的神奇之處，不遠千里盛大地舉行供養。當時齊王手下的文學之士都聚集在這裡，他們都懷有如海洋般豐富的文思，各自擅長如山峰般高聳的文采，都想展示自己如囊中錐子般的才華，都自誇擁有如美玉般的文采，想要吟詠朗公的廟宇和畫像，共同推舉法師作為第一個創作的人。法師於是沒有推讓，當仁不讓，就像江河池水先溢出來一樣，拿起筆在墻壁上書寫，筆不停頓，一揮而就，寫成文章，沒有增刪修改。詩中寫道：『上聖的光輝盛大而輝煌，英明的謀略暢通於溟海，（朗公）在空曠的山谷中獨自棲息，（即使有）榮耀的任命也虛位以待。萬古山川廣闊，千年人世變遷，真正認識到無生之理，（如今）只能看到他的畫像。』眾位文士看到法師的作品，都感到內心羞愧，有的把筆擱在松樹枝上，有的把硯臺扔到巖石彎曲之處。都說：『西施顯露出她的美貌，嫫母還有什麼顏面呢！』才子如林，竟然沒有一個人敢於唱和。其餘的文章，都收錄在別的文集中。義凈（Yi Jing）恭敬地稟告大周的各位大德，有的曾經聽過我虛設的講席，有的曾經諮詢討論過佛法義理，有的從年輕時就相識，有的中年時才相知，都請大者接受我的頂禮，小者接受我的千萬祝福。所列的四十條論要，只是簡略地敘述事情，凡是這裡所記錄的，都是西方師資現在所奉行的，記載在聖言之中，不是我個人的意思。生命就像流逝的河水，早上不能預料晚上，恐怕難以當面敘述，所以先陳述這些，有空的時候請仔細閱讀，希望能夠明白我遙遠的用意。這些是依據薩婆多（Sarvastivada），而不是其他部派的教義。再次稟告：恭敬地陳述美好的法則，是多麼宏大啊！都依據聖人的教誨，哪裡是出於個人的請求呢？恐怕難以當面拜見，所以先寄上這些話語作為答謝。希望您不要拋棄我這輛破車，能夠採納我這如芻蕘般的淺薄之見，追隨前人的足跡，傳播美好的名聲于千秋萬代，真正希望（我們的事業）能與鷲峰（鷲峰山，Grdhrakuta）在少室山（Shaoshi Mountain）相媲美，與王舍城（王舍城，Rajagrha）在神州大地（指中國）並駕齊驅。《南海寄歸內法傳》卷第四

English version: This was made by him (referring to the Dharma Master). The Master, on the fifteenth day of the second month, when monks and laypeople all went to the sacred site of Lang Gong (Lang Gong) of Nanshan (Nanshan, South Mountain), to see the wonders of the Heavenly Granary and Heavenly Well, and to pay homage to the marvels of the sacred shrine and sacred temple, made grand offerings from afar. At that time, the literary scholars under the command of the King of Qi (Qi Wang) were all gathered here, all harboring literary thoughts as rich as the sea, each excelling in literary talent as towering as a mountain peak, all wanting to display their talents like awls in a bag, all boasting of possessing literary gems like jade, wanting to compose poems about Lang Gong's temple and portrait, and jointly recommending the Dharma Master as the first to create. The Dharma Master then did not decline, taking on the responsibility without hesitation, just like the overflowing of rivers and ponds, picking up the brush and writing on the wall without stopping, completing the article in one stroke, without adding or deleting anything. The poem says: 'The light of the supreme sage is grand and glorious, the wise strategies flow freely in the dark sea, (Lang Gong) dwells alone in the empty valley, (even if there is) a glorious appointment, it is left vacant. The mountains and rivers are vast for eternity, the human world changes for thousands of years, truly realizing the principle of non-birth, (now) one can only see his portrait.' When the scholars saw the Dharma Master's work, they all felt ashamed in their hearts, some put their pens on the pine branches, some threw their inkstones into the rocky bends. They all said: 'Xi Shi (Xi Shi) reveals her beauty, what face does Mo Mu (Mo Mu) have!' Talented people were like a forest, but no one dared to respond. The remaining articles are all included in other collections. Yi Jing (Yi Jing) respectfully reports to all the great virtues of the Great Zhou (Da Zhou), some of whom have heard my empty lectures, some of whom have consulted and discussed the meaning of the Dharma, some of whom have known each other since youth, some of whom have known each other in middle age, may the great ones accept my prostration, and the small ones accept my ten thousand blessings. The forty articles listed are only a brief account of the matter, and all that is recorded here is what the Western teachers are now practicing, recorded in the sacred words, not my personal opinion. Life is like a flowing river, one cannot predict the evening in the morning, I am afraid it is difficult to narrate in person, so I first state these things, please read carefully when you have time, I hope you can understand my distant intentions. These are based on Sarvastivada (Sarvastivada), not the teachings of other schools. Again, I report: Respectfully presenting the beautiful laws, how grand they are! All are based on the teachings of the saints, where is it from personal request? I am afraid it is difficult to meet in person, so I first send these words as thanks. I hope you will not abandon my broken cart, and can adopt my shallow views like straw and weeds, follow in the footsteps of the predecessors, and spread the beautiful reputation to thousands of generations, truly hoping that (our cause) can be comparable to Vulture Peak (Grdhrakuta) in Shaoshi Mountain (Shaoshi Mountain), and be on par with Rajagrha (Rajagrha) in the Divine Land (referring to China). A Record of the Inner Law Sent Home from the South Sea, Volume Four

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