T54n2127_釋氏要覽

大正藏第 54 冊 No. 2127 釋氏要覽

No. 2127

釋氏要覽序

功德主仙林住山壇主愚極宣德郎守尚書屯田員外郎上輕車都尉崔(育林)　撰

昔我佛。妙正三身。圓成四智。不泥洹而自證。運漚和以度人。敷顯萬法。指真實際。導誨群性。了根本空。設三昧之門。嚴具足之相。盡有為之執。歸無生之忍。宗會覺海。實蕃凈徒。迨乎寂滅示往。結集垂言。經論以祖述。教法以摽闡。其為大也。至極含受而不可限量。其為小也。細而不遺視之弗見。窮無央之劫不可壞。終內有之識不能稱錯綜端緒。雖惟逮而莫周。恢博開解。非超越而不至。將不由徑儔為所依。則今要覽可由而致之也。靡涉西流知五竺之本末。不游法藏明萬行之節制。動息隨用而立軌。修習知趣而不迷。包括微著。詮乘諦以證之。昭灼品例。捲上下以勻之覽之者。猶若太陽升而萬境廓然矣。謂曰。真如非在句義。且夫一切之法。無礙相中。非學非知。應學應知。去聖彌遠。毛角差別。雖學雖知然後不足罔有行(去聲)向未臻而遠離於學可也。因地果位。系之在功。今　誠公大師。博富於有聞。法施而留志。承佛威力。載集斯要。曰智曰慧。孰謂不敏。時　皇宋天禧四載李秋既望序而引之。

釋

【現代漢語翻譯】現代漢語譯本《釋氏要覽序》

功德主仙林住山壇主愚極，宣德郎守尚書屯田員外郎上輕車都尉崔(育林) 撰

過去，我們的佛陀，具有微妙正直的三身（Trikaya），圓滿成就四智（Four Wisdoms）。不入涅槃（Nirvana）而自我證悟，運用慈悲之心來度化世人。佛陀敷揚顯現萬法，指引真實究竟的境界，引導教誨眾生覺悟根本空性（Emptiness）。設立三昧（Samadhi）之門，嚴飾具足的相好。使眾生捨棄對有為法的執著，歸向無生法忍（Anutpattika-dharma-kshanti）。宗奉匯歸覺悟的海洋，確實能夠繁榮清凈的僧團。

等到佛陀寂滅示現入滅，結集佛陀的言教。通過經論來繼承佛陀的教誨，通過教法來闡明佛陀的真理。佛法是如此的偉大，包含一切而不可窮盡；又是如此的微小，細微到無法看見。窮盡無央數的劫數也無法毀壞，最終內在的意識也無法完全稱量。即使是智慧高超的人也無法完全理解，恢弘博大的開解，非超越常人不能達到。如果不通過簡要的途徑作為依靠，那麼這部《釋氏要覽》就可以由此而達到目的。不需涉足西域也能瞭解印度的本末，不需遊歷法藏也能明白萬行的節制。一舉一動都遵循規範，修行學習知道方向而不迷惑。包括細微之處，用乘諦（Yana）來證明它。明白地列出條目，用上下兩卷來使之勻稱。閱讀它的人，就好像太陽升起，萬物都變得明亮。

有人說：『真如（Tathata）不在於語句的意義。』而且一切的法，在無礙的境界中，不是學也不是知，應該學也應該知。遠離聖人的境界越遠，差別就越大。即使學習了知道了，仍然不足，沒有行動的方向，沒有達到目標而遠離學習也是可以的。因地果位，在於功夫的積累。現在誠公大師，博學多聞，以法佈施而留下志向。承蒙佛陀的威力，彙集了這部《釋氏要覽》。稱之為智，稱之為慧，誰說不敏捷呢？時在皇宋天禧四年李秋既望（農曆八月十六日），作序並加以引薦。

釋

【English Translation】 English version Preface to Essentials of the Shakya Clan

Written by Cui (Yu-lin), Merit Benefactor, Resident of Xianlin Mountain Altar, Ignorant Extremist, Promoter of Virtue, Secretary of the Ministry of Revenue, Assistant Director of the Department of Military Farms, Senior Cavalry General.

In the past, our Buddha possessed the wondrous and upright Three Bodies (Trikaya), perfectly accomplishing the Four Wisdoms (Four Wisdoms). Without entering Nirvana (Nirvana), he self-realized, employing compassion to liberate people. The Buddha expounded and revealed the myriad dharmas, pointing to the realm of true reality, guiding and teaching beings to awaken to fundamental emptiness (Emptiness). He established the gate of Samadhi (Samadhi), adorned with complete auspicious marks. He enabled beings to relinquish their attachment to conditioned dharmas, returning to the forbearance of non-origination (Anutpattika-dharma-kshanti). He revered the ocean of awakening, truly flourishing the pure Sangha.

When the Buddha manifested Parinirvana, the teachings were compiled. The sutras and treatises inherited the Buddha's teachings, and the Dharma elucidated the Buddha's truth. The Dharma is so great, encompassing everything and inexhaustible; yet so small, subtle to the point of being invisible. Exhausting countless kalpas cannot destroy it, and ultimately, inner consciousness cannot fully measure it. Even those with great wisdom cannot fully comprehend it; the vast and expansive understanding cannot be attained without transcending the ordinary. If one does not rely on a concise path, then this 'Essentials of the Shakya Clan' can be used to achieve the goal. Without venturing to the Western Regions, one can understand the origins and ends of India; without traveling to the Dharma Treasury, one can understand the regulations of myriad practices. Every action follows the norm, and practice and study know the direction without confusion. Including subtle points, using the Yana (Vehicle) to prove it. Clearly listing the items, using the upper and lower volumes to make it balanced. Those who read it are like the sun rising, and all things become bright.

Someone says: 'Tathata (Suchness) is not in the meaning of sentences.' Moreover, all dharmas, in the realm of unobstructedness, are neither learning nor knowing, but should be learned and should be known. The further away from the realm of the sages, the greater the difference. Even if one learns and knows, it is still insufficient; without a direction of action, it is permissible to be far from learning without reaching the goal. The cause and effect of the ground depend on the accumulation of effort. Now, Master Cheng Gong, learned and knowledgeable, leaves his aspirations through Dharma giving. Receiving the Buddha's power, he compiled this 'Essentials'. Called wisdom, called intelligence, who says he is not quick-witted? In the fourth year of the Tianshi era of the Emperor Song Dynasty, on the sixteenth day of the eighth month, I wrote the preface and introduced it.

Shakya

氏要覽捲上

建康天禧講下聚公講主助緣錢塘月輪山居講經論賜紫沙門釋道誠　集

道誠自委講　京寺。東歸維桑。始寓龍華禪府。后住月輪蘭若。中間十年。寂絕外事。唯讀藏經日為常課酬昔志也。然則臨文昧義。猶渴夫飲河。但能滿腹。不知其深廣焉。或見出家人須知之事。隨便抄錄之。洎天禧三年秋。

皇上覃昭曠之恩。普度我天下童行。因是。仇文以類相從。兼益諸家傳記書疏節文。分為二十七篇。析為三卷。題曰釋氏要覽焉。且恤創入法門者。皆所未知茍或玩此典。言藏諸靈府。則終身免竊服之誚矣。或通才碩學。豈以誠之微而廢　聖人之言也云爾。

篇目

準華嚴經云。菩薩有十種知。所謂知諸安立。知諸語言。知諸談議。知諸軌則。知諸稱謂。知諸制令。知其假名知其無盡。知其寂滅知一切空。由是分為二十七篇。然則大小乘經律論文句。參同皆十知所攝也。姓氏稱謂居處出家師資剃髮法衣戒法中食

姓氏

西域記云。姓者。所以系統百世使不別也。氏者所以別子孫之所出也。釋迦氏譜云。夫姓氏之興本。欲召諸質也。故隨物類而命焉。

天竺種姓有四

一者剎帝利(謂弈世君王種)。二者婆羅門(秦言外意謂凈行志道其種。別有經書。世世

【現代漢語翻譯】現代漢語譯本《釋氏要覽》捲上

建康天禧年間，在講座下，聚公講主（指一位精通佛經的講師）爲了幫助（講經）而捐助，錢塘月輪山居住的講經論著的賜紫沙門（指被皇帝賜予紫色袈裟的僧人）釋道誠（作者法號）編輯。

道誠（我）自從離開京寺，回到故鄉。最初住在龍華禪寺，後來住在月輪蘭若（指寺廟）。中間有十年時間，斷絕了與外界的聯繫，只是每天閱讀藏經作為日常功課，以酬謝過去的志願。然而，臨文卻不理解其含義，就像口渴的人飲河水，只能滿足肚子，卻不知道河水的深廣。有時看到出家人應該知道的事情，就隨便抄錄下來。到了天禧三年秋天，

皇上施行廣大的恩德，普遍度化天下的童行（指未成年出家的人）。因此，我將這些資料按類別整理，並增補了諸家傳記、書疏、節文，分為二十七篇，析為三卷，題名為《釋氏要覽》。希望能夠幫助剛入門的佛弟子，因為他們對很多事情都不瞭解。如果能夠認真研讀此書，將其內容銘記在心，那麼終身都可以避免因不瞭解規矩而犯錯。或者對於那些通才碩學來說，難道會因為我（道誠）的微薄而廢棄聖人的教誨嗎？

篇目

根據《華嚴經》所說，菩薩有十種知，即知諸安立、知諸語言、知諸談議、知諸軌則、知諸稱謂、知諸制令、知其假名、知其無盡、知其寂滅、知一切空。因此，本書分為二十七篇。那麼，大乘、小乘的經、律、論文、句解，都包含在這十種知之中。姓氏、稱謂、居處、出家、師資、剃髮、法衣、戒法、中食（午餐）。

姓氏

《西域記》中說：『姓』，是用來維繫百代的，使人們不至於混淆；『氏』，是用來區分子孫的出身的。《釋迦氏譜》中說：姓氏的興起，本來是爲了召集各種資質的人。所以根據事物的類別來命名。

天竺（古印度）的種姓有四種：

第一種是剎帝利(Kshatriya)（指世代為君王的種姓）。第二種是婆羅門(Brahmana)（用秦朝的語言來說，就是『外意』，指凈行志道，他們的種姓有專門的經書，世代相傳）。

【English Translation】 English version Shishi Yaolan (Essentials of the釋氏) - Volume 1

Compiled by Shramana釋道誠 (Shi Daocheng), a 紫沙門 (Zisha men - a monk who was granted a purple robe by the emperor) of 錢塘 (Qiantang) 月輪山 (Yuelun Mountain), who lectured on scriptures and treatises at the 天禧 (Tianxi) lectures in 建康 (Jiankang), with the support of the lecturer 聚公 (Ju Gong).

Since Daocheng (I) left 京寺 (Jing Temple) and returned to my hometown, I first resided at 龍華禪府 (Longhua Chan Monastery), and later at 月輪蘭若 (Yuelun Lanruo - Yuelun Aranya). During the ten years in between, I secluded myself from external affairs, only reading the Tripitaka daily as a routine to fulfill my past aspirations. However, facing the text without understanding its meaning is like a thirsty person drinking from a river, only able to fill the belly but not knowing its depth and breadth. Sometimes, when I saw matters that a renunciant should know, I would casually copy them down. In the autumn of the third year of Tianxi,

The Emperor bestowed vast grace, universally ordaining the 童行 (Tongxing - novice monks) of the realm. Therefore, I categorized these materials, adding biographies, commentaries, and excerpts from various sources, dividing them into twenty-seven sections, and arranging them into three volumes, titled 'Shishi Yaolan' (Essentials of the釋氏). I hope to assist those who are newly entering the Dharma, as they are unfamiliar with many things. If they can diligently study this book and keep its contents in mind, they can avoid making mistakes due to ignorance throughout their lives. Or, for those with talent and erudition, would they abandon the teachings of the sages because of my (Daocheng's) insignificance?

Table of Contents

According to the Avatamsaka Sutra, Bodhisattvas have ten kinds of knowledge, namely, knowing all establishments, knowing all languages, knowing all discussions, knowing all rules, knowing all titles, knowing all regulations, knowing their provisional names, knowing their inexhaustibility, knowing their quiescence, and knowing all emptiness. Therefore, this book is divided into twenty-seven sections. Thus, the Sutras, Vinaya, Treatises, and commentaries of both Mahayana and Hinayana are all encompassed within these ten kinds of knowledge. Surnames, titles, residences, renunciation, teachers, shaving of hair, Dharma robes, precepts, midday meal.

Surnames

The Records of the Western Regions state: 'Surname' is used to connect hundreds of generations, so that people are not confused; 'Clan name' is used to distinguish the origins of descendants. The Genealogy of the Shakya Clan states: The rise of surnames and clan names was originally intended to gather people of various qualities. Therefore, they are named according to the categories of things.

There are four castes in 天竺 (Tian Zhu - ancient India):

The first is Kshatriya (剎帝利) (referring to the caste of kings who have reigned for generations). The second is Brahmana (婆羅門) (in the language of the Qin Dynasty, it is 'external intention', referring to pure conduct and aspiration for the Way; their caste has specialized scriptures that are passed down through generations).

相承。或在家出家。苦行而多恃己術。自我慢人)。三者毗舍(或云吠舍。謂商賈之種)四者首陁(或云成達羅。謂田農之種)。我佛釋迦牟尼世尊即剎帝利之種也。長阿含經云。賢劫初成未有日月。是時光音天人下生。皆有身光。飛行自在。無有男女尊卑親疏之別。食自然地味。因食此物。乃身光滅神通亡。貪心始萌。復生地餅地膚地脂之味食。乃諸惡湊集。男女始形。地生粳米。朝刈暮生。亦無糠糩。時人貪心增長。皆預取厚藏。米遂不生。乃各佔田土。學耨種業。自此奸盜滋彰。無決斷者。中有一人。容質瑰偉。世所欽信。眾議立為民主。號摩訶三摩曷羅阇(此云大平等主)各愿輸賦供億(此祖稅之始)故命氏剎帝利(此云土田主謂初分土田各有諍訟使主之)。

別姓有五

我佛釋迦於三阿僧祇劫。修六度萬行因。或實報或示化。各隨物類。別名氏也。

一瞿曇氏

梵語正云瞿答摩。又云瞿曇彌此云地最勝。謂除天外在地人類中最勝。故經云。昔佛于劫初作國王禪位。師瞿曇仙修道。常於一園游止。為賊所害。彼仙乃殯尸取血。泥為兩團。用器盛之。置於左右。咒之滿十月。左化為男。右化為女。乃命氏。瞿曇始也。

二甘蔗氏

經云。昔有轉輪王。名大自在。子孫相承

【現代漢語翻譯】現代漢語譯本相傳。或是在家修行者，或出家修行者，他們苦行卻大多依賴自己的法術，表現出自我膨脹和輕視他人的態度（自我慢人）。第三種是吠舍（或者說是吠舍，指從事商業的種姓），第四種是首陀（或者說是戍陀羅，指從事農業的種姓）。我們的佛陀釋迦牟尼世尊就是剎帝利種姓。《長阿含經》中說，賢劫剛開始形成時，還沒有太陽和月亮。那時，光音天的天人下生到人間，他們都有自身的光芒，可以自由飛行，沒有男女、尊卑、親疏的區別。他們以天然的地味為食。因為食用了這種食物，自身的光芒消失，神通也喪失了，貪心開始萌生。後來又出現了地餅、地膚、地脂等食物，他們也食用。於是各種惡行開始聚集，男女的形體也開始顯現。地上生長出粳米，早上收割，晚上又長出來，也沒有糠皮。當時人們的貪心增長，都預先大量儲存，粳米於是就不再自然生長。人們開始各自佔據土地，學習耕種。從此，奸詐盜竊的事情日益增多，沒有能夠決斷是非的人。人群中有一個人，容貌出衆，受到大家的欽佩和信任。大家商議推舉他為民主，號稱摩訶三摩曷羅阇（意為大平等主），大家都願意繳納賦稅供養他（這是賦稅的開始）。因此，他被命名為剎帝利（意為土地主，因為最初劃分土地時，大家有爭端，讓他來主持）。另外還有五個別姓：我們的佛陀釋迦牟尼，在三大阿僧祇劫的時間裡，修習六度萬行，無論是真實示現還是應化示現，都隨著不同的物類而有不同的名號。第一是瞿曇氏：梵語正確的說法是瞿答摩，又說瞿曇彌，意思是地上最殊勝的。意思是說，除了天人之外，在地上的人類中最殊勝。所以經中說，過去佛在劫初做國王時，將王位禪讓給瞿曇仙人修行。這位仙人經常在一個園林中游止，被賊人所害。仙人於是將屍體火化，取其血，用泥土捏成兩個團，用器皿盛放，放置在左右，唸咒滿十個月。左邊的泥團化為一個男孩，右邊的泥團化為一個女孩。於是命名為瞿曇氏的開始。第二是甘蔗氏：經中說，過去有一位轉輪王，名叫大自在，子孫世代相傳。

【English Translation】 English version It is passed down. Whether they are lay practitioners or renunciates, they practice asceticism but mostly rely on their own techniques, displaying arrogance and contempt for others (self-conceited). The third is Vaishya (or Vaisya, referring to the merchant caste), and the fourth is Shudra (or Sudra, referring to the agricultural caste). Our Buddha Shakyamuni World-Honored One belonged to the Kshatriya caste. The Dirgha Agama Sutra says that at the beginning of the formation of the Bhadrakalpa, there were no sun or moon. At that time, the beings from the Abhasvara heaven descended to the human realm. They all had their own light, could fly freely, and there was no distinction between male and female, noble and humble, close and distant. They ate natural earth essence. Because they ate this food, their own light disappeared, and their supernatural powers were lost. Greed began to sprout. Later, earth cakes, earth skin, and earth fat appeared, and they also ate them. Thus, various evil deeds began to gather, and the forms of male and female began to appear. Rice grew on the ground, harvested in the morning and growing again in the evening, without husks. At that time, people's greed increased, and they all stored large amounts in advance, so the rice no longer grew naturally. People began to occupy land and learn to cultivate. From then on, fraud and theft increased, and there was no one who could make judgments. Among the people, there was a person with outstanding appearance, respected and trusted by everyone. Everyone discussed and elected him as the democratic leader, called Mahasammata Raja (meaning 'Great Equal Lord'), and everyone was willing to pay taxes to support him (this was the beginning of taxation). Therefore, he was named Kshatriya (meaning 'lord of the land,' because when the land was first divided, everyone had disputes, and he was asked to preside over it). There are also five other surnames: Our Buddha Shakyamuni, in the time of three great asamkhya kalpas, practiced the six perfections and myriad practices, whether in true manifestation or in manifested transformation, had different names according to different beings. The first is Gautama: The correct Sanskrit is Gotama, also called Gotami, meaning 'most superior on earth.' It means that, apart from the devas, it is the most superior among humans on earth. Therefore, the sutra says that in the past, when the Buddha was a king at the beginning of the kalpa, he abdicated the throne to the hermit Gautama for cultivation. This hermit often stayed in a garden and was killed by thieves. The hermit then cremated the body, took the blood, and kneaded it into two balls with mud, placed them in containers, and placed them on the left and right, chanting mantras for ten months. The mud ball on the left transformed into a boy, and the mud ball on the right transformed into a girl. Thus, the beginning of the Gautama clan was named. The second is Ikshvaku: The sutra says that in the past there was a chakravartin king named Great Freedom, whose descendants inherited the lineage.

。合有八萬四千王。最後王名大茅草。垂老無子。乃委政大臣。自剃髮出家。眾號王仙。極老不能行履。諸弟子輩時行乞食。遂以草籠盛王仙懸于樹。虞虎狼之害也。有獵人望見謂是白鳥乃射之死。血瀝于地。諸弟子歸見師被害。即共殯尸其血瀝之地后時忽生甘蔗二本。日炙開剖。一生童子。一生童女。大臣聞迎取歸宮。養育長成。以王種故。遂立為王。命氏甘蔗始也(或梵云。喬答摩。或憍曇彌。二姓華言最勝。經音疏云。皆甘蔗王種也。順正理論云。喬答摩種。生於日光)。

三日種氏

經云即甘蔗王不受胎藏。因日炙開剖。故名日種○大悲經云。姓日者為離諸暗。而作光明故(今詳二經前就本緣后約功德)。

四舍夷氏

即甘蔗王擯出四太子。一名炬面。二名金色。三名象眾。四名尼拘羅(隋言別成)四子初至雪山北。頓駕大樹枝條蓊鬱之下。是故名奢夷耆耶。今言舍夷必。梵語訛略也。五分律云。近雪山北舍夷林。築城營舍。又瓶沙王始問佛生何國。佛言生舍夷國(今詳。必因樹命國。從國稱氏)○法苑云。舍夷者。西方之貴姓也。

五釋迦氏

即彼四太子以德歸人。不數年間。郁為強國。父王悔憶。遣使往詔四子辭過不歸。父王乃三嘆曰。我子釋迦(華言能仁)長阿

【現代漢語翻譯】現代漢語譯本：有八萬四千個國王。最後一個國王名叫大茅草（Mahatrna）。他年老沒有兒子，於是將政權委託給大臣，自己剃度出家，人們稱他為王仙（Raja-rsi）。他年紀非常大，不能行走，弟子們經常出去乞食，便用草籠子裝著王仙懸掛在樹上，以防備虎狼的侵害。有個獵人遠遠望見，以為是白鳥，就射死了他，血滴在地上。弟子們回來，看見師父被害，就一起安葬了他的屍體。在他血滴落的地方，後來忽然生長出兩棵甘蔗，被太陽曬開，一棵生出一個童子，一棵生出一個童女。大臣聽說后，迎接他們回宮，養育長大，因為是國王的後代，就立他們為王，甘蔗這個姓氏由此開始（或者梵語稱為喬答摩（Gautama），或者憍曇彌（Kautamī），這兩個姓氏在漢語中都是『最勝』的意思。《經音疏》說，他們都是甘蔗王的後代。《順正理論》說，喬答摩種，生於日光）。三種姓經中說，甘蔗王不是從胎藏中出生，而是因為被太陽曬開而生，所以名叫日種（Adicca-gotta）。《大悲經》說，姓日的人是爲了遠離黑暗，而創造光明（現在詳細考察這兩部經，前一部是就本來的因緣來說，后一部是就功德來說）。四舍夷氏（Sakya）就是甘蔗王驅逐了四個太子，一名炬面（Ulka-mukha），二名金色（Kañcana），三名象眾（Hasti-nakha），四名尼拘羅（Nigrodha，隋朝話翻譯為『別成』）。這四個兒子最初來到雪山北面，在一棵枝繁葉茂的大樹下停頓，因此名叫奢夷耆耶（Sakya）。現在說的舍夷，一定是梵語的訛略。五分律中說，靠近雪山北面的舍夷林，築城營舍。又瓶沙王（Bimbisara）最初問佛陀生在哪個國家，佛陀說生在舍夷國（現在詳細考察，一定是因樹而命名國家，從國家而稱呼姓氏）。《法苑珠林》中說，舍夷是西方尊貴的姓氏。五釋迦氏（Sakya）就是那四個太子以德行歸服眾人，沒過幾年，就發展成為強大的國家。父王后悔，派使者前去詔令四個兒子回去，四個兒子推辭不回。父王於是三次嘆息說，我的兒子釋迦（Sakya，漢語意思是能仁）。《長阿含經》

【English Translation】 English version: There were eighty-four thousand kings. The last king was named Mahatrna (Great Thatch). Being old and without a son, he entrusted the government to his ministers and shaved his head to become a monk. People called him Raja-rsi (King-Sage). He was very old and unable to walk, so his disciples often went out to beg for food and placed Raja-rsi in a bamboo cage, hanging him from a tree to protect him from tigers and wolves. A hunter saw him from afar, mistook him for a white bird, and shot him dead, his blood dripping onto the ground. When the disciples returned and saw that their master had been killed, they together buried his body. In the place where his blood had dripped, two sugarcane plants suddenly grew. They were opened by the sun, one producing a boy and the other a girl. The ministers heard of this and welcomed them back to the palace, raising them to adulthood. Because they were descendants of the king, they were established as kings, and the sugarcane clan began from this point (or in Sanskrit, they are called Gautama or Kautamī, both surnames meaning 'most victorious' in Chinese. The 'Commentary on Sutra Sounds' says that they are all descendants of the Sugarcane King. The 'Nyayanusara-sastra' says that the Gautama lineage was born from sunlight). Three Solar Lineages The sutra says that the Sugarcane King was not born from a womb but was born because he was opened by the sun, hence the name Adicca-gotta (Solar Lineage). The 'Great Compassion Sutra' says that those with the solar lineage are those who create light to dispel darkness (now, examining these two sutras in detail, the former speaks of the original cause, and the latter speaks of merit). Four Sakya Clans This refers to the four princes who were banished by the Sugarcane King: Ulka-mukha (Torch Face), Kañcana (Golden), Hasti-nakha (Elephant Nail), and Nigrodha (translated as 'Separate Accomplishment' in the Sui Dynasty). These four sons first arrived north of the Himalayas and stopped under a large tree with lush branches, hence the name Sakya. The current term 'Sakya' must be a corruption of the Sanskrit. The Five-Part Vinaya says that they built a city and established dwellings near the Sakya forest north of the Himalayas. Also, King Bimbisara initially asked the Buddha in which country he was born, and the Buddha said he was born in the Sakya country (now, examining this in detail, the country must have been named after the tree, and the clan was named after the country). The 'Dharma Garden Pearl Forest' says that Sakya is a noble clan in the West. Five Sakya Clans This refers to the four princes who won over the people with their virtue, and within a few years, they developed into a powerful country. The father king regretted it and sent messengers to summon the four sons back, but the four sons declined to return. The father king then sighed three times, saying, 'My sons are Sakya (meaning 'capable of benevolence' in Chinese).' The 'Long Agama Sutra'

含經云。釋迦。秦言能。又譯為直。謂直。林故(詳此二譯初從人後就處)今詳。四太子俱命釋迦。惟第四尼拘羅是　我佛祖也。按經云。尼拘羅有子名俱盧。俱盧有子名瞿俱盧。瞿俱盧有子名師子頰。師子頰有四子。一凈飯。二白飯。三斛飯。四甘露飯(梵云首圖䭾那。此云凈飯王。即佛父也)。

出家人統姓

開元錄云。秦晉已前。出家者多隨師姓。后彌天沙門道安云。凡剃髮染衣。紹釋迦種。即無殊姓。宜悉稱釋氏。時皆未然。洎譯出阿含經云。佛告比丘。四大河水入海。無複本名。同名為海。四姓之子。于佛出家剃除鬚髮。著三法衣。無複本姓。但云沙門釋子○彌沙塞律云。汝等比丘。雜類出家。皆捨本姓。同稱釋子(今稱沙門釋者。蓋天竺出家。外道亦自稱沙門。今以釋字簡之。或單稱釋亦可。若彼此是僧。即不用稱。蓋同一釋家。法兄弟故)。

稱謂

沙門

肇師云。出家之都名也。梵云。沙迦懣(懣門字上聲呼之)曩。唐言勤息謂此人勤修善品。息諸惡故。又秦譯云。勤行謂勤修善法行趣涅槃也。或云沙門那。或云桑門。皆譯人楚夏爾○涅槃經云。沙門。此云。善覺○大方廣寶篋經云。離諸纏聚。故名沙門○大莊嚴經云。超過染著名沙門○正法念處經云。心無所樂著。

【現代漢語翻譯】現代漢語譯本：《含經》中說，釋迦（Śākya，意為能）在秦語中意為『能』，又譯為『直』，指的是正直。林故（關於這兩種翻譯，最初是從人，後來就處所而言）。現在詳細說明，四個太子都被命名為釋迦，只有第四個尼拘羅（Nigrodha）是我們的佛祖。根據經文記載，尼拘羅有個兒子名叫俱盧（Kuru），俱盧有個兒子名叫瞿俱盧（Kukuru），瞿俱盧有個兒子名叫師子頰（Siṃhahanu）。師子頰有四個兒子：一、凈飯（Śuddhodana，梵文為Śuddhodana，意為凈飯王，也就是佛陀的父親）；二、白飯；三、斛飯；四、甘露飯。出家人的統一姓氏《開元錄》中說，在秦晉之前，出家的人大多跟隨師父的姓氏。後來彌天沙門道安說：『凡是剃髮染衣，繼承釋迦種姓的人，就沒有不同的姓氏了，應該都稱為釋氏。』當時並沒有被採納。等到翻譯出《阿含經》時，佛陀告訴比丘：『四大河的水流入大海，就沒有原本的名字了，都叫做海。四姓的子弟，在佛陀這裡出家，剃除鬚髮，穿上三法衣，就沒有原本的姓氏了，只叫做沙門釋子。』《彌沙塞律》中說：『你們這些比丘，各種各樣的人出家，都捨棄原本的姓氏，一同稱為釋子。』（現在稱沙門釋，是因為在天竺出家，外道也自稱沙門，現在用『釋』字來區分。或者單稱『釋』也可以。如果彼此都是僧人，就不用稱呼，因為是同一釋家，法兄弟的緣故）。稱謂沙門肇法師說，『出家』的總稱。梵文是Śramaṇa（Śramaṇa，『懣』字讀作上聲），唐朝話的意思是『勤息』，說這個人勤奮地修習善品，止息各種惡行。又秦朝的翻譯是『勤行』，意思是勤奮地修習善法，行向涅槃。或者說沙門那（Śramaṇa），或者說桑門（Saṅgha-rama），都是翻譯的人用不同的方言表達的。《涅槃經》中說，沙門，在這裡的意思是『善覺』。《大方廣寶篋經》中說，離開各種纏縛，所以叫做沙門。《大莊嚴經》中說，超過染著，叫做沙門。《正法念處經》中說，心中沒有執著。

【English Translation】 English version: The Sutra says: Śākya (釋迦, meaning 'capable' in Chinese) is 'Neng' in Qin language, and also translated as 'Zhi', referring to uprightness. Lin Gu (林故, regarding these two translations, initially from person, later from place). Now, in detail, all four princes were named Śākya, only the fourth, Nigrodha (尼拘羅), is our Buddha. According to the scriptures, Nigrodha had a son named Kuru (俱盧), Kuru had a son named Kukuru (瞿俱盧), and Kukuru had a son named Siṃhahanu (師子頰). Siṃhahanu had four sons: first, Śuddhodana (凈飯, in Sanskrit, meaning 'Pure Rice King', who is the Buddha's father); second, Bāhula (白飯); third, Droṇa (斛飯); fourth, Amṛtodana (甘露飯). Unified Surname for Monastics The Kaiyuan Record says that before the Qin and Jin dynasties, most monastics followed their teacher's surname. Later, the Śramaṇa Dao'an (道安) of Mitian said, 'All those who shave their heads, dye their robes, and inherit the lineage of Śākya should not have different surnames and should all be called Shi (釋).' This was not adopted at the time. When the Agama Sutra was translated, the Buddha told the Bhikshus, 'The waters of the four great rivers enter the sea and no longer have their original names; they are all called the sea. The sons of the four castes, who leave home under the Buddha, shave their heads and beards, and wear the three robes, no longer have their original surnames but are only called Śramaṇa Shi Zi (沙門釋子).' The Mūlasarvāstivāda Vinaya says, 'You Bhikshus, who have left home from various classes, all abandon your original surnames and are collectively called Shi Zi.' (The current term Śramaṇa Shi is used because in India, even non-Buddhist ascetics called themselves Śramaṇa. Now, the word 'Shi' is used to distinguish them. Or simply 'Shi' can be used. If both are monks, there is no need to call each other that, because they are from the same Śākya family, Dharma brothers). Terms of Address Śramaṇa (沙門) Master Zhao (肇法師) said, 'It is the general name for 'leaving home'.' In Sanskrit, it is Śramaṇa (Śramaṇa), which in Tang language means 'diligence and cessation', referring to a person who diligently cultivates good qualities and ceases all evil deeds. Also, the Qin translation is 'diligent practice', meaning diligently cultivating good Dharma and practicing towards Nirvana. Or Śramaṇa (沙門那), or Saṅgha-rama (桑門), are all different dialectal expressions used by translators. The Nirvana Sutra says that Śramaṇa means 'good awakening' here. The Mahāratnakūṭa Sūtra says that leaving all entanglements is called Śramaṇa. The Mahāvyūha Sūtra says that surpassing attachment is called Śramaṇa. The Saddharma Smṛtyupasthāna Sūtra says that the mind has no attachment.

一切不希望。能脫一切貪。是名為沙門○華首經云。如空無觸礙。煙塵無所污。我說沙門法。無染亦如是○寶積經云。沙門者寂滅故。調伏故。受教故。戒身凈故。如實義故。得解脫故。離三十八法故。堅心不動如地故。護彼我意故。于諸形相無染著。如空中動手無所礙故。成就如是多法故。名沙門○長阿含經云。沙門者。舍離恩愛。出家修道。攝御諸根。不染外慾慈心一切。無所傷害。逢苦不戚。遇樂不忻。能忍如地○瑜伽論云。有四沙門。一勝道沙門。即佛等。二說道沙門。謂說正法者。三活道沙門。謂修諸善品者。四污道沙門。謂諸邪行者(道即八支聖道也。若有其道。自行邪行。非生道器。故名污道)。五分律云。佛始成道世皆稱為大沙門。

比丘

梵語云。比丘。秦言乞士。謂上于諸佛乞法。資益慧命。下於施主乞食。資益色身○肇法師云。因果有三名。一名怖魔。即因出家時魔宮震動故。至果上名殺賊(有云。出家者具正信正因。發勇捍心。求佛果大菩提。誓度一切眾生。真實大心者。方能震動魔宮爾)。二因中名乞士。果上名應供。三因中名破惡(即持戒名破惡)至果上名無生○涅槃經云。能破煩惱。故名比丘。破我等想。修戒定慧。度三有四流。安處無畏道。故名比丘○大莊嚴經云。破

【現代漢語翻譯】現代漢語譯本一切不希望，能夠脫離一切貪慾，這被稱為沙門。（華首經說：）『如同虛空沒有觸礙，煙塵無法污染，我說沙門之法，沒有染著也像這樣。』（寶積經說：）『沙門是寂滅的緣故，調伏的緣故，接受教導的緣故，戒身清凈的緣故，如實義的緣故，得到解脫的緣故，遠離三十八法的緣故，內心堅定不動如大地的緣故，守護彼此心意的緣故，對於各種形相沒有染著，如同在空中動手沒有阻礙的緣故，成就這樣眾多的法，所以名為沙門。』（長阿含經說：）『沙門是舍離恩愛，出家修道，攝持諸根，不染外慾，慈心對待一切，不傷害任何眾生，遇到苦難不悲慼，遇到快樂不欣喜，能夠忍耐如同大地。』（瑜伽師地論說：）『有四種沙門：一是勝道沙門，即佛等；二是說道沙門，指宣說正法的人；三是活道沙門，指修習各種善品的人；四是污道沙門，指各種邪行的人（道即八支聖道。如果擁有正道，卻自行邪行，就不是生道的器皿，所以稱為污道）。』（五分律說：）『佛最初成道時，世人都稱他為大沙門。』

比丘

梵語稱為『比丘』（Bhiksu），漢譯為『乞士』，指向上向諸佛乞求佛法，以資養慧命；向下向施主乞求食物，以資養色身。（肇法師說：）『因果有三種名稱：一是怖魔，即因地出家時魔宮震動的緣故；至果地上名為殺賊（有人說：出家者具備正信正因，發起勇猛之心，求佛果大菩提，誓願度一切眾生，具有真實大心的人，才能震動魔宮）。二是因中名為乞士，果上名為應供。三是因中名為破惡（即持戒名為破惡），至果上名為無生。』（涅槃經說：）『能夠破除煩惱，所以名為比丘，破除我等之想，修習戒定慧，度過三有四流，安住于無畏之道，所以名為比丘。』（大莊嚴經說：）『破…』

【English Translation】 English version Everything undesirable. Able to be free from all greed. This is called a 'Shramana' (Śrāmaṇa - ascetic). (The Hua Shou Sutra says:) 'Like the sky, without touch or hindrance, smoke and dust cannot defile. I speak of the Shramana's Dharma, without defilement, just like that.' (The Ratnakuta Sutra says:) 'A Shramana is so-called because of quiescence, because of taming, because of receiving teachings, because of purity of the body of precepts, because of true meaning, because of attaining liberation, because of being apart from the thirty-eight dharmas, because of a firm heart unmoving like the earth, because of protecting the intentions of oneself and others, because of no attachment to any forms, like moving one's hand in the air without obstruction, because of accomplishing many such dharmas, therefore named Shramana.' (The Dirgha Agama Sutra says:) 'A Shramana is one who abandons affection and love, leaves home to cultivate the Way, controls the senses, is not defiled by external desires, has a compassionate heart for all, does not harm any being, is not sorrowful when encountering suffering, is not joyful when encountering happiness, and can endure like the earth.' (The Yoga-bhumi Shastra says:) 'There are four types of Shramanas: first, the Superior Way Shramana, namely the Buddhas, etc.; second, the Way-Speaking Shramana, referring to those who speak the correct Dharma; third, the Way-Living Shramana, referring to those who cultivate various wholesome qualities; fourth, the Defiled Way Shramana, referring to those with various evil practices (The Way is the Noble Eightfold Path. If one possesses the Way but engages in evil practices, they are not a vessel for generating the Way, hence the name Defiled Way).' (The Vinaya-matrika says:) 'When the Buddha first attained enlightenment, the world all called him the Great Shramana.'

Bhikkhu

In Sanskrit, it is called 'Bhikkhu' (Bhikṣu - monk). In Chinese, it is translated as 'Beggar', referring to begging for the Dharma from all the Buddhas above, to nourish the wisdom-life; and begging for food from donors below, to nourish the physical body. (Master Zhao said:) 'Cause and effect have three names: first, Terror of Mara, that is, because the demon palace shook when one left home; at the fruition stage, it is called Slayer of Thieves (some say: those who leave home possess correct faith and correct causes, generate courageous minds, seek the Buddha-fruit of Great Bodhi, vow to liberate all sentient beings, and those with truly great minds can shake the demon palace). Second, in the causal stage, it is called Beggar; at the fruition stage, it is called Worthy of Offerings. Third, in the causal stage, it is called Destroyer of Evil (that is, upholding precepts is called Destroyer of Evil); at the fruition stage, it is called No-Birth.' (The Nirvana Sutra says:) 'Able to destroy afflictions, therefore named Bhikkhu; destroying thoughts of self, etc., cultivating precepts, concentration, and wisdom, crossing the three existences and four streams, abiding in the fearless path, therefore named Bhikkhu.' (The Mahavyutpatti says:) 'Destroying...'

無明藏故名比丘○瑜伽論云。比丘者。舍離家法趣非家等具足別解脫律儀眾同分是其自性于其形色勤精進故怖畏惡趣自防守故攝無損故名比丘○毗婆沙論偈云。手足勿妄犯。節言順所行。常樂守定意。是名真比丘○雜阿含經偈云。所謂比丘者。非但以乞食。受持在家法。是何名比丘。于功德過惡。俱離修正行。其心無所畏。是則名比丘○大威德陀羅尼。有一長者。名選擇。投佛出家。剃髮已時有尊者娑難陁。喚云長者選擇。答曰我今出家剃髮為比丘。非長者也。時婆難陀語曰。不但剃髮名為比丘。乃以偈說云。若斷欲希望復斷諸漏盡。諸法無希望。不可說有法。隨順向涅槃。隨順趣厭離。入信到彼岸。此成為比丘。有四種比丘。一畢竟到道比丘。謂阿羅漢。二示道比丘。謂三果聖人。三受道比丘。謂初果向。四污道比丘。謂凡夫破戒者(凡夫持戒比丘隨信隨戒法故。必在受道下稱也。問污道比丘堪為福田否。答大婆沙論云污道比丘雖破戒而不破見。雖破加行不破意樂信有因果如是正見意。樂九十六種外道所無。但施主于彼起正信。不生嫌惡。自生大福矣)。

苾芻

梵語也。是西天草名。具五德。故將喻出家人。古師云。苾芻所以不譯者。蓋含五義故。一者體性柔軟。喻出家人能折伏身語粗獷故。二引蔓

【現代漢語翻譯】現代漢語譯本『無明藏』因此被稱為『比丘』（bhiksu，佛教術語，指出家受具足戒的男性）。《瑜伽師地論》中說：『比丘』是指捨棄在家生活，追求非在家生活的人，他們具足別解脫律儀，擁有共同的戒律和生活方式，這是他們的本質特徵。他們勤奮精進于修行，對惡趣（惡道）感到恐懼，自我防守，守護戒律，因此被稱為『比丘』。《毗婆沙論》的偈頌說：『手腳不要輕率妄動，言語要順應道理，經常保持禪定的意念，這才是真正的比丘。』《雜阿含經》的偈頌說：『所謂比丘，不僅僅是靠乞食為生，還受持在家的法。什麼樣的人才能稱為比丘呢？對於功德和過惡，都能遠離，修正自己的行為，內心沒有任何畏懼，這樣的人才能稱為比丘。』《大威德陀羅尼經》中記載，有一位長者名叫『選擇』，他投奔佛陀出家。剃髮之後，有位尊者『娑難陀』稱呼他為『長者選擇』。『選擇』回答說：『我現在已經出家剃髮，是比丘，不是長者了。』當時，『婆難陀』說：『不僅僅是剃髮才能稱為比丘。』並用偈頌說：『如果斷除慾望和希望，又斷除各種煩惱，對於一切法都沒有希望，不可說是有法。隨順於涅槃，隨順於厭離，進入信仰，到達彼岸，這樣才能成為比丘。』有四種比丘：第一種是『畢竟到道比丘』，指的是阿羅漢（arhat，佛教術語，指斷盡一切煩惱，證得最高果位的聖者）。第二種是『示道比丘』，指的是三果聖人（指斷除欲界思惑，不再受生於欲界的聖者）。第三種是『受道比丘』，指的是初果向（指已證入預流果，但尚未完全證得的修行者）。第四種是『污道比丘』，指的是破戒的凡夫（指沒有證果，且違犯戒律的比丘）。（凡夫持戒的比丘，因為隨順於信仰和戒律，必定在『受道』之下）。問：『污道比丘』堪為福田嗎？答：《大毗婆沙論》說，『污道比丘』雖然破戒，但不破見解；雖然破了行為，但不破意樂，相信因果。這樣的正見和意樂，是九十六種外道所沒有的。只要施主對他們生起正信，不產生嫌惡，自然會獲得很大的福報。『苾芻』（bhiksu）是梵語。是一種西天的草名，具有五種德行，因此用來比喻出家人。古師說，『苾芻』之所以不翻譯，是因為它包含五種含義：一是體性柔軟，比喻出家人能夠折伏身語的粗獷；二是蔓延...

【English Translation】 English version 『Avidya-samudaya』 is therefore called 『bhiksu』 (bhiksu, a Buddhist term referring to a male who has left home and received full ordination). The Yoga-sastra says: 『Bhiksu』 refers to those who abandon household life and pursue the life of non-householders. They are fully endowed with the Pratimoksha precepts and share common precepts and lifestyles, which is their essential characteristic. They are diligent and精進in their practice, fear the evil destinies (evil realms), defend themselves, and guard the precepts, hence they are called 『bhiksu.』 The verses in the Vibhasa-sastra say: 『Do not move your hands and feet rashly, let your words be in accordance with reason, and always maintain a meditative mind. This is a true bhiksu.』 The verses in the Samyukta Agama Sutra say: 『The so-called bhiksu is not merely one who lives by begging for food, but also upholds the laws of the household. What kind of person can be called a bhiksu? One who can stay away from both merit and demerit, correct their behavior, and have no fear in their heart. Such a person can be called a bhiksu.』 In the Maha-pratisara-dharani, it is recorded that there was an elder named 『Selection』 who sought refuge in the Buddha and became a monk. After shaving his head, a venerable named 『Sananda』 called him 『Elder Selection.』『Selection』 replied: 『I have now left home and shaved my head, I am a bhiksu, not an elder.』 At that time, 『Brahmananda』 said: 『It is not merely shaving the head that makes one a bhiksu.』 And he said in verse: 『If one cuts off desires and hopes, and also cuts off all defilements, has no hope for all dharmas, and cannot be said to possess dharmas. Following Nirvana, following renunciation, entering faith, and reaching the other shore, this is what it means to be a bhiksu.』 There are four types of bhiksus: The first is the 『Bhiksu who has ultimately reached the Path,』 referring to the arhat (arhat, a Buddhist term referring to a saint who has cut off all afflictions and attained the highest fruit). The second is the 『Bhiksu who shows the Path,』 referring to the third-stage saint (referring to a saint who has cut off the delusions of thought in the desire realm and is no longer reborn in the desire realm). The third is the 『Bhiksu who receives the Path,』 referring to the one who is on the path to the first fruit (referring to a practitioner who has entered the stream-entry fruit but has not yet fully attained it). The fourth is the 『Bhiksu who defiles the Path,』 referring to a layman who has broken the precepts (referring to a bhiksu who has not attained the fruit and has violated the precepts). (A layman who upholds the precepts, because he follows faith and precepts, must be below the 『receiver of the path』). Question: Is a 『bhiksu who defiles the Path』 worthy of being a field of merit? Answer: The Maha-vibhasa-sastra says that although a 『bhiksu who defiles the Path』 has broken the precepts, he does not break his views; although he has broken his actions, he does not break his intention, believing in cause and effect. Such correct views and intentions are not possessed by the ninety-six heretical paths. As long as the donor has correct faith in them and does not generate aversion, they will naturally receive great blessings. 『Bhiksu』 (bhiksu) is a Sanskrit word. It is the name of a Western Heaven grass, possessing five virtues, and is therefore used as a metaphor for those who have left home. Ancient teachers say that the reason why 『bhiksu』 is not translated is because it contains five meanings: first, its nature is soft, which is a metaphor for those who have left home being able to subdue the roughness of their body and speech; second, it spreads...

旁布。喻出家人傳法度人連延不絕故。三馨香遠聞。喻出家人戒德芬馥為眾所聞四能療疼痛。喻出家人能斷煩惱毒害故。五不背日光。喻出家人常向佛日故○根本律百一羯磨本云。有苾芻年八十歲滿六十夏。若於別解脫經。未曾讀誦。不了其義。此名老小苾芻(別解脫經。即戒本也。此㪯隅爾)。

僧

梵語具云僧伽。唐言眾(今略稱僧也)○中阿含經云。何名眾。答有若干姓異名異蔟。剃除鬚髮。著袈裟衣。至信舍家從佛學道。是名眾○善見律云。等戒等見等智等眾是為僧○南山鈔云。四人已上。能御聖法。辦得前事。名之為僧。僧以和合為義。言和合者。有二種。一理和。謂同證擇滅故。二事和此別有六義。一戒和同修。二見和同解。三身和同住。四利和同均。五口和無諍。六意和同悅。僧史略云。凡四人已上名僧。今一人亦稱僧者。蓋從眾名之也。亦如萬有二千五百人為軍。一人亦稱軍也。

除饉男

康僧會注法鏡經云。凡夫貪著六塵。猶餓夫貪食。不知厭足今聖人斷除貪愛。除六情饑饉。故號除饉○分別功德論云。世人饑饉色慾。比丘除此愛饉之想故。

導師

十住斷結經云。號導師者。令眾生類。示其正道故○華首經云。能為人說無生死道。故名導師○佛報恩經云。

【現代漢語翻譯】現代漢語譯本旁布（Pangbu）。比喻出家人傳法度人，連綿不絕的緣故。三馨香遠聞。比喻出家人戒德芬芳，為大眾所聞。四能療疼痛。比喻出家人能斷除煩惱毒害的緣故。五不背日光。比喻出家人常面向佛陀的智慧之光。根本律百一羯磨本中說：『有比丘年滿八十歲，出家六十年，如果對於《別解脫經》（Bie Jietuo Jing，即戒本）未曾讀誦，不瞭解其中的含義，這叫做老小比丘。』

僧（Seng）

梵語具云僧伽（Sangha），漢譯為『眾』（Zhong）（現在簡稱為『僧』）。《中阿含經》中說：『什麼叫做眾？回答是：有若干姓氏不同、名字不同、族群不同的人，剃除鬚髮，穿著袈裟，以至誠之心捨棄家庭，跟隨佛陀學習佛法，這叫做眾。』《善見律》中說：『戒律相同、見解相同、智慧相同，這樣的團體就是僧。』南山鈔中說：『四人以上，能夠主持聖法，辦好上述的事情，就稱之為僧。僧以和合為要義。』所謂和合，有兩種：一是理和，即共同證悟擇滅的道理；二是事和，這又分為六個方面：一是戒和同修，二是見和同解，三是身和同住，四是利和同均，五是口和無諍，六是意和同悅。《僧史略》中說：『凡是四人以上就稱為僧。現在一人也稱僧，大概是從眾的名稱引申而來。』也好像萬人有兩千五百人就稱為軍，一人也可以稱為軍一樣。

除饉男（Chu Qin Nan）

康僧會註解《法鏡經》時說：『凡夫貪戀執著於六塵，就像飢餓的人貪吃食物一樣，不知道滿足。現在聖人斷除貪愛，解除六根對六塵的飢渴，所以稱為除饉。』《分別功德論》中說：『世人有飢餓的**，比丘斷除這種愛慾的飢渴。』

導師（Dao Shi）

《十住斷結經》中說：『稱為導師，是因為能為眾生指示正確的道路。』《華首經》中說：『能夠為人宣說沒有生死的道路，所以叫做導師。』《佛報恩經》中說：

【English Translation】 English version Pangbu. It is a metaphor for the continuous propagation of Dharma and salvation of people by monks. Three, the fragrance spreads far and wide. It is a metaphor for the monks' fragrant precepts and virtues, which are known to the public. Four, it can heal pain. It is a metaphor for the monks' ability to cut off the poisonous harm of afflictions. Five, do not turn away from the sunlight. It is a metaphor for the monks always facing the Buddha's sun. The Fundamental Vinaya Hundred and One Karmas says: 'If a Bhikshu is eighty years old and has been ordained for sixty years, if he has never recited the Pratimoksha Sutra (Bie Jietuo Jing, i.e., the precepts) and does not understand its meaning, this is called an old and young Bhikshu.'

Sangha

In Sanskrit, it is fully called Sangha. In Chinese, it means 'community' (now abbreviated as 'monk'). The Madhyama Agama Sutra says: 'What is called a community? The answer is: there are people of different surnames, different names, and different clans who shave their beards and hair, wear kasaya robes, and sincerely abandon their homes to follow the Buddha and learn the Dharma. This is called a community.' The Samantapasadika says: 'Equal precepts, equal views, equal wisdom, and equal community are called Sangha.' The Nanshan Commentary says: 'Four or more people who can uphold the sacred Dharma and handle the aforementioned matters are called Sangha.' Sangha means harmony. There are two kinds of harmony: one is rational harmony, which means jointly realizing the principle of cessation; the other is practical harmony, which is divided into six aspects: one is harmonious practice of precepts, two is harmonious understanding of views, three is harmonious dwelling of bodies, four is harmonious sharing of benefits, five is harmonious speech without disputes, and six is harmonious joy of minds. The Sangha History says: 'Generally, four or more people are called Sangha. Now, one person is also called Sangha, probably derived from the name of the community.' It is also like ten thousand people with two thousand five hundred people being called an army, and one person can also be called an army.

Chujinnan (Eliminating Famine Man)

Kang Senghui commented on the Dharma Mirror Sutra, saying: 'Ordinary people are greedy and attached to the six dusts, just like hungry people greedily eating food, not knowing satisfaction. Now, the saints cut off greed and love, and relieve the hunger of the six senses for the six dusts, so they are called Chujinnan.' The Discrimination of Merits Treatise says: 'Worldly people have the famine of **. Bhikshus eliminate this thought of love and famine.'

Guide

The Ten Abodes of Cutting Off Bonds Sutra says: 'Called a guide because they can show sentient beings the right path.' The Huashou Sutra says: 'Able to speak to people about the path without birth and death, so it is called a guide.' The Buddha's Gratitude Sutra says:

大導師者。以正路示涅槃經。使得無為常樂故○大法炬陀羅尼經云。以能不退菩提道。不斷絕菩提道。故名導師○商主天子所問經云。何名導師文殊答云。住是道已。能令眾生得成熟。故名導師。

祖師

寶林傳云。期城太守楊炫之。問達磨云。西國相承稱祖何義。達磨曰。明佛心宗。行解相應。名為祖師(此士自達磨西來距曹溪能大師。六人得稱祖師)。

禪師

善住意天子所問經云。天子問文殊曰。何等比丘得名禪師。文殊曰。於一切法。一行思量。所謂不生。若如是知。得名禪師。乃至無有少法可取。不取何法。所謂不取此世後世。不取三界至一切法悉不取。謂一切法悉無。眾生如是不取。得名禪師。無少取非取不取於一切法悉無所得故無憶念若不憶念彼則不修若不修者彼則不證故名禪師。

善知識

摩訶般若經云。能說空。無相。無作。無生無滅法。及一切種智。令人心入歡喜信樂。是名善知識○華首經云。有四法是善知識一能令人入善法中。二能障礙諸不善法。三能令人住于正法。四常能隨順教化○瑜伽論云善知識具十功德。一調伏。二寂靜。三惑除。四德增。五有勇。六經富。七覺真。八善說。九悲深。十離退。且初調伏者。謂與戒相應由根調故。寂靜者。定相應

【現代漢語翻譯】現代漢語譯本：大導師，以正確的道路指示《涅槃經》，使人獲得無為的常樂。大法炬陀羅尼經說：『因為能夠不退轉菩提道，不斷絕菩提道，所以名為導師。』商主天子所問經說：『什麼叫做導師？』文殊菩薩回答說：『安住於此道，能夠使眾生得到成熟，所以名為導師。』祖師：《寶林傳》記載，期城太守楊炫之問達摩祖師：『西國相承稱祖是什麼意思？』達摩回答說：『明白佛的心宗，修行和理解相應，就叫做祖師。』（這裡指從達摩西來，到曹溪慧能大師，共有六人可以被稱為祖師）。禪師：《善住意天子所問經》中，天子問文殊菩薩：『什麼樣的比丘可以被稱為禪師？』文殊菩薩回答說：『對於一切法，以一行思量，所謂不生。如果像這樣了知，就可以被稱為禪師。乃至沒有絲毫的法可以執取。不執取什麼法呢？所謂不執取此世後世，不執取三界乃至一切法都不執取。說一切法都是空無。眾生像這樣不執取，就可以被稱為禪師。』沒有絲毫的取，非取，不取，對於一切法都沒有所得，所以沒有憶念。如果不憶念，那麼就不修。如果不修，那麼就不證。所以名為禪師。善知識：《摩訶般若經》說：『能夠說空、無相、無作、無生無滅之法，以及一切種智，使人心生歡喜信樂，這就是善知識。』《華首經》說：『有四種法是善知識：一、能夠使人進入善法之中；二、能夠障礙各種不善法；三、能夠使人安住于正法；四、常常能夠隨順教化。』《瑜伽師地論》說，善知識具有十種功德：一、調伏；二、寂靜；三、惑除；四、德增；五、有勇；六、經富；七、覺真；八、善說；九、悲深；十、離退。首先說調伏，就是與戒律相應，因為根器調伏的緣故；寂靜，就是與禪定相應。

【English Translation】 English version: The Great Guide shows the Nirvana Sutra with the right path, enabling people to obtain the unconditioned eternal bliss. The Great Torch Dharani Sutra says: 'Because one can not regress from the Bodhi path and not cut off the Bodhi path, therefore is called a Guide.' The Sutra Questioned by Merchant Chief Deva says: 'What is called a Guide?' Manjushri (Bodhisattva of wisdom) answers: 'Dwelling in this path, one can enable sentient beings to mature, therefore is called a Guide.' Patriarch: The Record of Baolin says that Yang Xuanzhi, the prefect of Qicheng, asked Bodhidharma (the first patriarch of Zen Buddhism in China): 'What does it mean to be called a Patriarch in the tradition of the Western Lands?' Bodhidharma replied: 'Understanding the mind-essence of the Buddha, with practice and understanding corresponding, is called a Patriarch.' (This refers to the six people from Bodhidharma's arrival from the West to the Great Master Huineng (the Sixth Patriarch) at Caoxi who could be called Patriarchs). Zen Master: In the Sutra Questioned by the Deva Good Dwelling Intent, the deva asked Manjushri (Bodhisattva of wisdom): 'What kind of Bhikshu (Buddhist monk) can be called a Zen Master?' Manjushri replied: 'Regarding all dharmas (teachings, phenomena), contemplate with one practice, namely non-arising. If one knows in this way, one can be called a Zen Master. Even to the point that there is not the slightest dharma that can be grasped. What dharma is not grasped? Namely, not grasping this life or the next life, not grasping the Three Realms (desire realm, form realm, formless realm), even to the point that all dharmas are not grasped. Saying that all dharmas are empty. If sentient beings do not grasp in this way, they can be called Zen Masters.' There is not the slightest grasping, non-grasping, or not grasping. Regarding all dharmas, there is nothing obtained, therefore there is no recollection. If there is no recollection, then there is no cultivation. If there is no cultivation, then there is no realization. Therefore, one is called a Zen Master. Good Knowing Advisor (Kalyanamitra): The Maha Prajna Paramita Sutra says: 'Being able to speak of the Dharma of emptiness, signlessness, non-action, non-arising, and non-cessation, as well as all-knowing wisdom, causing people to have joyful faith, this is called a Good Knowing Advisor.' The Flower Garland Sutra says: 'There are four dharmas that are Good Knowing Advisors: 1. Being able to lead people into good dharmas; 2. Being able to obstruct all unwholesome dharmas; 3. Being able to enable people to abide in the Right Dharma; 4. Constantly being able to accord with teaching and transformation.' The Yogacarabhumi-sastra says that a Good Knowing Advisor possesses ten merits: 1. Subduing; 2. Tranquility; 3. Eliminating delusion; 4. Increasing virtue; 5. Having courage; 6. Being rich in scriptures; 7. Realizing truth; 8. Speaking well; 9. Profound compassion; 10. Not regressing. First, subduing means being in accordance with precepts, because the faculties are subdued. Tranquility means being in accordance with samadhi (meditative concentration).

由內攝故。惑除者。信念以慧相應煩惱斷故。德增者。戒定慧具不缺減故。有勇者。利益他時不疲倦故。經富者。多聞故。覺真者。了實義故。善說者不顛倒故。悲深者。絕希望故。離退者。於一切時恭敬故。

長老

長阿含經云。有三長老。謂耆年長老(年臘多者)。法長老(了達法性內有智德)。作長老(假號之者)○譬喻經偈云。所謂長老者。未必剃鬚發。雖復年齒長。不免於惡行。若有見諦法。無害於群萌。舍諸穢惡行此名為長老。我今謂長老。未必先出家。修其善本業分別于正行。設有年齒幼。諸根無漏缺。此謂名長老○肇法師云。內有智德可尊故名長老○恩法師云。有長者老年之德名長老。

宗師

傳佛心宗之師。又云。宗者尊也。謂此人開空法道。為眾所尊故。

法主

阿含經云。佛為說法主。今古皆以說法知法之僧。為法主。如僧睿。謂僧導曰。若當爲萬人法主。宋孝武敕道。猷為新安寺鎮寺法主。

大師

師範也。大簡小之言也○佛稱三界大師者○瑜伽論云。能化導無量眾生令苦寂滅。又云。摧滅邪穢外道。出現世間。故號大師。若凡夫比丘。蒙敕賜號者○僧史略云。肇自唐懿宗咸通十一年十一月十四日。延慶節。內道場談論。左街。云顥賜三

【現代漢語翻譯】現代漢語譯本：由內攝的緣故。惑除：因為信念與智慧相應，煩惱斷除的緣故。德增：因為戒、定、慧具足而不缺減的緣故。有勇：因為利益他人時不會疲倦的緣故。經富：因為多聞的緣故。覺真：因爲了解真實意義的緣故。善說：因為不顛倒的緣故。悲深：因為斷絕希望的緣故。離退：因為在一切時候都恭敬的緣故。

長老

《長阿含經》說，有三種長老：耆年長老（年齡大的人），法長老（瞭解通達法性，內心具有智慧和德行的人），作長老（徒有虛名的人）。《譬喻經》的偈語說：『所謂的長老，未必是剃了鬚髮的人。即使年齡很大，也免不了有惡行。如果能見到真諦之法，不危害眾生，捨棄各種污穢惡行，這樣的人才叫做長老。』我現在所說的長老，未必是先出家的人，而是修習善的根本事業，分別正當的行為。即使年齡幼小，諸根沒有缺漏，這樣的人才能被稱為長老。《肇法師》說：『內心有智慧和德行，可以尊敬的人，才叫做長老。』《恩法師》說：『具有長者老年之德的人，才叫做長老。』

宗師

傳佛心宗的老師。又說：『宗』是尊的意思，指這個人開創空性的法道，被大眾所尊敬的緣故。

法主

《阿含經》說：『佛是說法的法主。』現在和古代都以說法、知法的僧人為法主。例如僧睿稱僧導說：『如果能成為萬人的法主。』宋孝武帝敕令道猷為新安寺鎮寺法主。

大師

是師範的意思。『大』是相對於『小』而言的。佛被稱為三界大師。瑜伽論說：『能夠化導無量眾生，使他們脫離痛苦，達到寂滅。』又說：『摧毀邪惡污穢的外道，出現在世間。』所以被稱為大師。如果是凡夫比丘，蒙受皇帝敕令賜予稱號的。僧史略記載：『從唐懿宗咸通十一年十一月十四日開始，延慶節，在內道場談論，左街的云顥被賜予三…'

【English Translation】 English version: Because of internal absorption. 'Huo Chu' (惑除, elimination of delusion): Because faith and wisdom correspond, and afflictions are severed. 'De Zeng' (德增, increase of virtue): Because precepts, concentration, and wisdom are complete and not diminished. 'You Yong' (有勇, having courage): Because one is not weary when benefiting others. 'Jing Fu' (經富, rich in scriptures): Because of extensive learning. 'Jue Zhen' (覺真, awakening to truth): Because of understanding the true meaning. 'Shan Shuo' (善說, good at speaking): Because one does not speak perversely. 'Bei Shen' (悲深, deep compassion): Because one has abandoned hope. 'Li Tui' (離退, free from regression): Because one is respectful at all times.

Elder

The Chang Ahan Jing (長阿含經, Dirgha Agama Sutra) says there are three types of elders: 'Qi Nian Zhang Lao' (耆年長老, elders in age - those who are old), 'Fa Zhang Lao' (法長老, elders in Dharma - those who understand the nature of Dharma and possess wisdom and virtue internally), and 'Zuo Zhang Lao' (作長老, elders in name only - those who are merely nominal). A verse in the Piyu Jing (譬喻經, Sutra of Similes) says: 'The so-called elder is not necessarily one who has shaved his beard and hair. Even if one is old, one cannot avoid evil deeds. If one can see the truth of the Dharma, does not harm sentient beings, and abandons all defiled and evil actions, this is called an elder.' The elder I am referring to now is not necessarily one who has renounced the household life first, but one who cultivates the root of goodness and distinguishes proper conduct. Even if one is young in age and one's faculties are without deficiency, this is what is called an elder. Zhao Fashi (肇法師, Dharma Master Zhao) said: 'One who has wisdom and virtue internally and is worthy of respect is called an elder.' En Fashi (恩法師, Dharma Master En) said: 'One who possesses the virtue of an elder in old age is called an elder.'

Master of the Lineage

A teacher who transmits the mind-to-mind transmission of the Buddha's heart lineage. It is also said: 'Zong' (宗, lineage) means venerable, referring to a person who opens up the path of emptiness and is respected by the masses.

Dharma Lord

The Ahan Jing (阿含經, Agama Sutra) says: 'The Buddha is the Dharma Lord who speaks the Dharma.' Both now and in ancient times, monks who speak the Dharma and know the Dharma are considered Dharma Lords. For example, Seng Rui (僧睿) said to Seng Dao (僧導): 'If you can become the Dharma Lord for ten thousand people.' Emperor Xiaowu of the Song Dynasty ordered Dao You (道猷) to be the Dharma Lord of Zhen Temple (新安寺).

Great Master

It means a model teacher. 'Great' is in contrast to 'small'. The Buddha is called the Great Master of the Three Realms. The Yogacara-bhumi-sastra (瑜伽論, Yogacara Treatise) says: 'One who can transform and guide countless sentient beings, leading them to the extinction of suffering and the attainment of Nirvana.' It also says: 'One who destroys evil and defiled heretical paths and appears in the world' is called a Great Master. This also refers to ordinary monks who receive titles bestowed by imperial decree. The Seng Shi Lue (僧史略, A Brief History of the Sangha) records: 'Starting from the eleventh year of Emperor Yizong of the Tang Dynasty, on the fourteenth day of the eleventh month, during the Yanqing Festival, in the inner Dharma assembly, Yun Hao (云顥) of Zuo Jie (左街) was granted three...'

慧大師。右街僧徹賜凈光大師。可孚賜法智大師。重謙賜青蓮大師此為始也○瑜伽論云。略有大師。五種功德。一于諸戒行終無誤失二善建立法三善制所學四于善立善制中隨所疑惑等皆能善斷五教授出離。

法師

雜阿含經云。何名法師。佛言若於色說是生厭離欲滅盡寂靜法者名法師若於受想行識說是生厭離欲滅盡寂靜法者名法師○十住婆沙論云。應行四法。名法師一廣博多學。能持一切言辭章句。二決定善知世間出世間諸法生滅相。三得禪定智。于諸經法隨順無諍。四不增不損如所說行○辯中邊論。十種法師頌曰。謂書寫。供養。施他。聽。披讀。受持。正開演說。誦。及思。修。

律師

律鈔解題云。佛言善解一字。名律師。一字者律字也○寶云經云。具足十法。名律師。一善解毗尼所起。二善解毗尼甚深處。三善解毗尼微細事。四善解毗尼此事得彼事不得。五善解毗尼性重戒。六善解毗尼制重戒。七善解毗尼制起因緣。八善解聲聞毗尼。九善解辟支毗尼。十善解菩薩毗尼○十誦律云。持律人有七功德。一能持佛內藏。二能善斷諍。三持戒。四外道頂住以律故。五不咨問他于眾說戒無畏故。六能斷有疑故。七能令正法久住故○善見律云。佛說持律人。即是功德根本。因根故攝領諸法。

【現代漢語翻譯】現代漢語譯本：慧大師，右街僧徹賜予凈光大師的稱號，可孚賜予法智大師的稱號，重謙賜予青蓮大師的稱號，這便是開始。瑜伽論中說，略而言之，大師有五種功德：一是對各種戒律行為始終沒有錯誤缺失；二是善於建立正法；三是善於制定所學內容；四是對善於建立和善於制定中所產生的疑惑等，都能很好地判斷；五是教授解脫之法。

法師

雜阿含經中說：『什麼叫做『法師』？』佛說：『如果對於色（Rupa，物質、形態）說是生起厭惡、遠離貪慾、滅盡煩惱、達到寂靜之法的人，就叫做『法師』；如果對於受（Vedana，感受）、想（Sanna，概念、認知）、行（Sankhara，意志、行為）、識（Vinnana，意識）說是生起厭惡、遠離貪慾、滅盡煩惱、達到寂靜之法的人，就叫做『法師』。』十住婆沙論中說，應當奉行四種法，才能稱為『法師』：一是廣泛博學，能夠掌握一切言辭章句；二是明確且善於瞭解世間和出世間諸法的生滅之相；三是獲得禪定智慧，對於各種經法能夠隨順而不爭論；四是不增不減，按照所說的去實行。辯中邊論中，關於十種法師的頌詞說：書寫、供養、施與他人、聽聞、披閱誦讀、接受並持守、正確地開示演說、背誦、以及思考和修行。

律師

律鈔解題中說：佛說：『善於理解一個字，就可以稱為『律師』。』這一個字，就是『律』字。寶云經中說，具備十種法，才能稱為『律師』：一是善於瞭解毗尼（Vinaya，戒律）的起源；二是善於瞭解毗尼的深奧之處；三是善於瞭解毗尼的細微之事；四是善於瞭解毗尼中這件事可以做，那件事不可以做；五是善於瞭解毗尼的性重戒（根本戒）；六是善於瞭解毗尼的制重戒（防止犯罪的戒）；七是善於瞭解毗尼的制定因緣；八是善於瞭解聲聞（Sravaka，聽聞佛法而修行的弟子）的毗尼；九是善於瞭解辟支佛（Pratyekabuddha，緣覺）的毗尼；十是善於瞭解菩薩（Bodhisattva，立志成佛的修行者）的毗尼。十誦律中說，持律的人有七種功德：一是能夠持守佛的內藏（指戒律）；二是能夠很好地判斷爭端；三是持戒清凈；四是外道（非佛教徒）也會因為他持律而敬重；五是不需要諮詢他人，在眾人面前說戒也無所畏懼；六是能夠斷除疑惑；七是能夠使正法長久住世。善見律中說，佛說持律的人，就是功德的根本，因為有了根本，才能攝領各種法。

【English Translation】 English version: Great Master Hui, the monk Che of Right Street was granted the title of Pure Light Great Master. Ke Fu was granted the title of Dharma Wisdom Great Master. Chong Qian was granted the title of Blue Lotus Great Master. This is the beginning. The Yoga-sastra (瑜伽論) says: Briefly, a great master has five kinds of merits: first, he never makes mistakes in all precepts and practices; second, he is good at establishing the Dharma (法, the teachings of Buddhism); third, he is good at formulating what is to be learned; fourth, he is able to judge well any doubts arising from what is well established and well formulated; fifth, he teaches the Dharma of liberation.

Dharma Master

The Samyukta Agama Sutra (雜阿含經) says: 'What is called a 'Dharma Master'?' The Buddha said: 'If one speaks of the Dharma of generating aversion, detachment, cessation, and tranquility with regard to Rupa (色, form), that person is called a 'Dharma Master'; if one speaks of the Dharma of generating aversion, detachment, cessation, and tranquility with regard to Vedana (受, feeling), Sanna (想, perception), Sankhara (行, mental formations), and Vinnana (識, consciousness), that person is called a 'Dharma Master'.' The Dasabhumika-vibhasa-sastra (十住婆沙論) says that one should practice four Dharmas to be called a 'Dharma Master': first, be extensively learned and able to grasp all words and sentences; second, be definitely and well aware of the arising and ceasing aspects of all worldly and supramundane Dharmas; third, attain meditative wisdom and be compliant and non-contentious with all sutras and Dharmas; fourth, neither add nor subtract, but practice as said. The Madhyantavibhaga-bhasya (辯中邊論) has a verse about ten kinds of Dharma Masters: writing, making offerings, giving to others, listening, reading, receiving and upholding, correctly expounding, reciting, and contemplating and cultivating.

Vinaya Master

The Commentary on the Vinaya Exegesis (律鈔解題) says: The Buddha said: 'One who understands one word well is called a 'Vinaya Master'.' That one word is the word 'Vinaya' (律, discipline). The Ratnamegha Sutra (寶云經) says that one is called a 'Vinaya Master' if one possesses ten Dharmas: first, be good at understanding the origin of the Vinaya; second, be good at understanding the profound aspects of the Vinaya; third, be good at understanding the subtle matters of the Vinaya; fourth, be good at understanding what is permissible and what is not permissible in the Vinaya; fifth, be good at understanding the Parajika (性重戒, fundamental precepts) of the Vinaya; sixth, be good at understanding the Sanghavasesa (制重戒, precepts for preventing offenses) of the Vinaya; seventh, be good at understanding the reasons for the formulation of the Vinaya; eighth, be good at understanding the Vinaya of the Sravakas (聲聞, disciples who hear the Buddha's teachings); ninth, be good at understanding the Vinaya of the Pratyekabuddhas (辟支佛, solitary Buddhas); tenth, be good at understanding the Vinaya of the Bodhisattvas (菩薩, beings who aspire to Buddhahood). The Sarvastivada Vinaya (十誦律) says that a Vinaya holder has seven merits: first, he can uphold the Buddha's inner treasury (referring to the precepts); second, he can well judge disputes; third, he upholds the precepts; fourth, even non-Buddhists (外道) respect him because of his upholding the Vinaya; fifth, he does not need to consult others and is fearless in reciting the precepts in front of the assembly; sixth, he can resolve doubts; seventh, he can make the Proper Dharma (正法) abide long in the world. The Samantapasadika (善見律) says that the Buddha said that a Vinaya holder is the root of merit, and because of this root, he can gather all Dharmas.

阇梨

寄歸傳云。梵語阿遮梨耶。唐言軌範。今稱阇梨。蓋梵音訛略也○菩提資糧論云。阿遮梨夜。隋言正行○南山鈔云。能紏正弟子行故。

勝士

月燈三昧經云。能凈持戒。名勝士。

尊者

梵云。阿梨夷。華言尊者。謂德行智具。可尊之者。

開士

經音疏云。開達也。明也。解也。士則士夫也。經中多呼菩薩為開士。前秦符堅。賜沙門有德解者。號開士。

大德

智度論云。梵語娑檀陀。秦言大德。律中多呼佛為大德○毗奈耶律云。佛言從今日從小下苾芻于長宿處應喚大德○此方比丘若宣補者。僧史略云。即唐代宗大曆六年四月五日。敕京城僧尼臨壇大德。各置十人。以為常式。此帶臨壇而有大德二字。此為始也○增輝記云。行滿德高。曰大德。

上座

五分律云。齊幾名上座。佛言上更無人名上座○毗尼母云。從無夏至九夏。是下座。自十夏至十九夏。是中座自二十夏。至四十夏。是上座。五十夏已上一切沙門之所尊。敬名耆宿(準百一羯䜆云。雖夏臘六十。應須是知律。有戒行者。方名耆宿)○毗婆沙論云。有三上座。一生年上座。即尊長耆舊具戒名真生故。二世俗上座。即知法富貴。大財大位大族大力大眷屬。雖年二十。

【現代漢語翻譯】現代漢語譯本

阿阇梨（Acharya，軌範師）

《寄歸傳》中說，梵語為阿遮梨耶（Acharya），漢譯為『軌範』。現在稱為阿阇梨，是梵語音的訛略。菩提資糧論中說，阿遮梨夜（Acharya），隋朝時譯為『正行』。南山鈔中說，因為能夠糾正弟子的行為。

勝士

《月燈三昧經》中說，能夠清凈地持戒，稱為勝士。

尊者

梵語為阿梨夷（Arhat），漢譯為『尊者』，指德行和智慧都具備，值得尊敬的人。

開士

《經音疏》中說，『開』是開達、明白、理解的意思，『士』是士夫。經典中多稱菩薩為開士。前秦符堅賜予有德行和理解佛法的沙門稱號為『開士』。

大德

《智度論》中說，梵語為娑檀陀（Sthavira），漢譯為『大德』。律宗中多稱佛為大德。《毗奈耶律》中說，佛說從今以後，年輕的比丘在年長的比丘處應當稱呼『大德』。此方比丘如果宣補，僧史略中說，即唐代宗大曆六年四月五日，敕令京城僧尼臨壇大德，各設定十人，作為常例。這裡帶有『臨壇』和『大德』兩個詞。這是開始。增輝記中說，行為圓滿，德行高尚，稱為大德。

上座

《五分律》中說，多少戒臘可以稱為上座？佛說，上面沒有人的才能稱為上座。《毗尼母經》中說，從沒有戒臘到九個戒臘，是下座；從十個戒臘到十九個戒臘，是中座；從二十個戒臘到四十個戒臘，是上座；五十個戒臘以上，是所有沙門所尊敬的，稱為耆宿（根據《百一羯磨》說，即使戒臘六十，也必須是懂律、有戒行的人，才能稱為耆宿）。《毗婆沙論》中說，有三種上座：一生年上座，即尊長耆舊，具足戒律，名副其實；二世俗上座，即知法富貴，大財大位大族大力大眷屬，即使年齡二十。 English version

Acharya (Teacher)

The 'Record of Returning to the South Seas' states that the Sanskrit term is Acharya, which translates to 'model' or 'standard'. The current term 'Acharya' is a corrupted form of the Sanskrit pronunciation. The Bodhisattva-sambhāra-śāstra states that Acharya was translated as 'Right Conduct' during the Sui Dynasty. The Nanshan Commentary states that it is because they can correct the conduct of disciples.

Superior Person

The Candra-prabha-samādhi-sūtra states that one who can purely uphold the precepts is called a Superior Person.

Venerable One

In Sanskrit, it is Arhat, which translates to 'Venerable One', referring to someone who possesses both virtue and wisdom, and is worthy of respect.

Enlightened Being

The Commentary on Sutra Sounds states that 'enlightened' means to open up, understand, and clarify, and 'being' refers to a person. Sutras often refer to Bodhisattvas as Enlightened Beings. During the Former Qin Dynasty, Fu Jian bestowed the title 'Enlightened Being' upon virtuous and knowledgeable Shramanas.

Great Virtue

The Mahāprajñāpāramitāśāstra states that the Sanskrit term is Sthavira, which translates to 'Great Virtue'. In the Vinaya, the Buddha is often referred to as Great Virtue. The Vinaya-matrika states that the Buddha said, 'From today onwards, junior Bhikshus should address senior Bhikshus as Great Virtue.' If a Bhikshu in this land is to be appointed, the Monastic History states that on the 5th day of the 4th month of the 6th year of the Dali era of Emperor Daizong of the Tang Dynasty, an edict was issued to set up ten Great Virtues from the monks and nuns of the capital to preside over ordinations as a standard practice. Here, the term 'Great Virtue' is associated with 'presiding over ordinations'. This is the beginning. The Zeng Hui Ji states that one whose conduct is complete and virtue is high is called Great Virtue.

Elder

The Five-Part Vinaya states, 'How many years of seniority are required to be called an Elder?' The Buddha said, 'Only when there is no one above can one be called an Elder.' The Vinaya-matrika states that from zero to nine years of seniority is a junior seat; from ten to nineteen years of seniority is a middle seat; from twenty to forty years of seniority is a senior seat; above fifty years of seniority is respected by all Shramanas and called a Veteran (according to the Hundred and One Karmas, even with sixty years of seniority, one must know the Vinaya and have precepts and conduct to be called a Veteran). The Vibhasa states that there are three types of Elders: 1. Elder by Age, that is, a venerable elder who has fully received the precepts and is truly worthy of the name; 2. Elder by Worldly Status, that is, one who knows the Dharma, is wealthy and noble, has great wealth, high position, a large clan, great power, and a large following, even if only twenty years old.

【English Translation】 English version

Acharya (Teacher)

The 'Record of Returning to the South Seas' states that the Sanskrit term is Acharya (Acharya), which translates to 'model' or 'standard'. The current term 'Acharya' is a corrupted form of the Sanskrit pronunciation. The Bodhisattva-sambhāra-śāstra states that Acharya (Acharya) was translated as 'Right Conduct' during the Sui Dynasty. The Nanshan Commentary states that it is because they can correct the conduct of disciples.

Superior Person

The Candra-prabha-samādhi-sūtra states that one who can purely uphold the precepts is called a Superior Person.

Venerable One

In Sanskrit, it is Arhat (Arhat), which translates to 'Venerable One', referring to someone who possesses both virtue and wisdom, and is worthy of respect.

Enlightened Being

The Commentary on Sutra Sounds states that 'enlightened' means to open up, understand, and clarify, and 'being' refers to a person. Sutras often refer to Bodhisattvas as Enlightened Beings. During the Former Qin Dynasty, Fu Jian bestowed the title 'Enlightened Being' upon virtuous and knowledgeable Shramanas.

Great Virtue

The Mahāprajñāpāramitāśāstra states that the Sanskrit term is Sthavira (Sthavira), which translates to 'Great Virtue'. In the Vinaya, the Buddha is often referred to as Great Virtue. The Vinaya-matrika states that the Buddha said, 'From today onwards, junior Bhikshus should address senior Bhikshus as Great Virtue.' If a Bhikshu in this land is to be appointed, the Monastic History states that on the 5th day of the 4th month of the 6th year of the Dali era of Emperor Daizong of the Tang Dynasty, an edict was issued to set up ten Great Virtues from the monks and nuns of the capital to preside over ordinations as a standard practice. Here, the term 'Great Virtue' is associated with 'presiding over ordinations'. This is the beginning. The Zeng Hui Ji states that one whose conduct is complete and virtue is high is called Great Virtue.

Elder

The Five-Part Vinaya states, 'How many years of seniority are required to be called an Elder?' The Buddha said, 'Only when there is no one above can one be called an Elder.' The Vinaya-matrika states that from zero to nine years of seniority is a junior seat; from ten to nineteen years of seniority is a middle seat; from twenty to forty years of seniority is a senior seat; above fifty years of seniority is respected by all Shramanas and called a Veteran (according to the Hundred and One Karmas, even with sixty years of seniority, one must know the Vinaya and have precepts and conduct to be called a Veteran). The Vibhasa states that there are three types of Elders: 1. Elder by Age, that is, a venerable elder who has fully received the precepts and is truly worthy of the name; 2. Elder by Worldly Status, that is, one who knows the Dharma, is wealthy and noble, has great wealth, high position, a large clan, great power, and a large following, even if only twenty years old.

皆應和合推為上座。三法性上座。即阿羅漢。頌曰。心掉多綺語。染意亂思惟。雖久住林園。而非真上座。具戒智正念。寂靜心解脫。彼於法能觀。是名真上座○十誦律云。具十法名上座謂有住處(言住處者。婆沙論云。謂道及果空三摩地。能引彼力殊勝。能令身心安住不動。故名上座住處矣)。無畏。無煩惱。多知識多聞。辯言具足。義趣明瞭。聞者信受。善能安癢入他家。能為白衣說法。令他舍惡從善。自具四諦法樂。無有所乏名上座○律中。僧坊上座(即律三網上座)僧上座(即壇上上座。或堂中首座)別房上座(即今禪居諸寮首座)住家上座(即計齊席上座)○婆沙論云。夫上座者。心安住故不為世違順傾動。是名上座。

座主

摭言曰。有司謂之座主。今釋氏取學解優贍穎拔者名座主。謂一座之主。古高僧呼講者為高座。或是高座之主。

上士

瑜伽論云。無自利利他行者名下士有自利。無利他者名中士。有二利名上士(上士具二利。有大心大行。亦名大士)。

上人

摩訶般若經云。何名上人。佛言若菩薩一心行阿耨菩提心不散亂。是名上人○增一經云。夫人處世。有過能自改者。名上人○十誦律云。有四種。一粗人。二濁人。三中間人。四上人○律瓶沙王呼佛弟

【現代漢語翻譯】現代漢語譯本皆應共同推舉為上座（長老）。三法性上座（長老），即是阿羅漢（斷盡煩惱，證得解脫的聖者）。偈頌說：『心神散亂多說無意義的話，被染污的意念擾亂思緒，即使長久住在林園，也不是真正的上座（長老）。具備戒律、智慧、正念，內心寂靜解脫，他能如實觀察佛法，這樣的人才稱為真正的上座（長老）。』《十誦律》說，具備十種功德的人稱為上座（長老），即有住處（關於住處，《婆沙論》說，指的是道和果的空三摩地，能夠引發殊勝的力量，能夠使身心安住不動，所以稱為上座（長老）的住處）。無所畏懼，沒有煩惱，知識淵博，聽聞廣博，辯才無礙，義理清晰明瞭，聽聞者信服接受，善於安撫他人進入他家，能為在家居士說法，使他們捨棄惡行走向善良，自身具備四諦（苦、集、滅、道）之法的喜樂，沒有任何缺乏，這樣的人稱為上座（長老）。律中，僧坊上座（長老）（即律宗三網上座（長老）），僧上座（長老）（即壇場上的上座（長老），或佛堂中的首座），別房上座（長老）（即現在禪房中各寮房的首座），住家上座（長老）（即齋席上的上座（長老））。《婆沙論》說，所謂上座（長老），內心安住，不被世間的順境或逆境所動搖，這樣的人才稱為上座（長老）。座主（科舉考試的主考官）《摭言》記載，有司稱之為座主（科舉考試的主考官）。現在佛教中選取學識淵博、才華出衆的人稱為座主，意為一座之主。古代高僧稱講法者為高座，或者說是高座之主。上士（菩薩）《瑜伽師地論》說，沒有自利利他行為的人稱為下士，有自利而沒有利他行為的人稱為中士，有自利利他兩種行為的人稱為上士（上士（菩薩）具備自利利他兩種利益，有偉大的心和大愿，也稱為大士（菩薩））。上人（尊稱）《摩訶般若經》說，什麼叫做上人（尊稱）？佛說，如果菩薩一心修行阿耨多羅三藐三菩提心（無上正等正覺之心）而不散亂，這就叫做上人（尊稱）。《增一阿含經》說，人在世上，有過錯能夠自己改正的，稱為上人（尊稱）。《十誦律》說，有四種人：一、粗人，二、濁人，三、中間人，四、上人（尊稱）。《律》中，瓶沙王稱呼佛陀的弟弟

【English Translation】 English version All should harmoniously elect a Sthavira (Elder). A Sthavira (Elder) of the Three Dharma Characteristics is an Arhat (one who has extinguished all defilements and attained liberation). A verse says: 'A mind that is scattered and engages in excessive frivolous talk, thoughts disturbed by defiled intentions, even if dwelling in a forest garden for a long time, is not a true Sthavira (Elder).' One who possesses precepts, wisdom, right mindfulness, a tranquil mind, and liberation, who can contemplate the Dharma truthfully, is called a true Sthavira (Elder). The Daśabhāṇavāra-vinaya states that one who possesses ten qualities is called a Sthavira (Elder), namely, having a dwelling place (regarding 'dwelling place,' the Vibhāṣā states that it refers to the samādhi of emptiness of the path and its fruits, which can generate superior power and enable the body and mind to abide without wavering, hence it is called the dwelling place of a Sthavira (Elder)). Fearlessness, freedom from afflictions, extensive knowledge, vast learning, eloquence, clear and understandable meaning, being trusted and accepted by listeners, being skilled in peacefully entering others' homes, being able to preach the Dharma to laypeople, enabling them to abandon evil and follow goodness, and possessing the joy of the Four Noble Truths (duḥkha, samudaya, nirodha, and marga) without any lack, is called a Sthavira (Elder). In the Vinaya, the Sthavira (Elder) of the Sangha monastery (i.e., the Sthavira (Elder) of the three nets of the Vinaya), the Sthavira (Elder) of the Sangha (i.e., the Sthavira (Elder) on the altar, or the head seat in the hall), the Sthavira (Elder) of the separate quarters (i.e., the head seat of the various residences in the Zen monastery), the Sthavira (Elder) of the dwelling house (i.e., the Sthavira (Elder) at the dining table). The Vibhāṣā states that a Sthavira (Elder) is one whose mind is at peace and is not swayed by the world's conformity or opposition; such a person is called a Sthavira (Elder). Zuozhu (Chief Examiner) The Zhi Yan records that the authorities call them Zuozhu (Chief Examiner). Now, in Buddhism, those who are selected for their extensive knowledge, outstanding talent, and brilliance are called Zuozhu, meaning the master of a seat. Ancient high monks called the Dharma speaker a high seat, or the master of the high seat. Uttama-puruṣa (Bodhisattva) The Yogācārabhūmi-śāstra states that one who has no actions of benefiting oneself or others is called an Adhama-puruṣa (inferior person), one who benefits oneself but not others is called a Madhyama-puruṣa (intermediate person), and one who has both self-benefit and the benefit of others is called an Uttama-puruṣa (superior person) (an Uttama-puruṣa (Bodhisattva) possesses both self-benefit and the benefit of others, has a great heart and great vows, and is also called a Mahāsattva (Bodhisattva)). Uttara-puruṣa (Venerable Person) The Mahāprajñāpāramitā-sūtra says, what is called an Uttara-puruṣa (Venerable Person)? The Buddha said, if a Bodhisattva single-mindedly cultivates the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and perfect enlightenment) without distraction, this is called an Uttara-puruṣa (Venerable Person). The Ekottara-āgama-sūtra says, a person in the world who can correct their faults is called an Uttara-puruṣa (Venerable Person). The Daśabhāṇavāra-vinaya says that there are four types of people: first, a coarse person; second, a turbid person; third, an intermediate person; and fourth, an Uttara-puruṣa (Venerable Person). In the Vinaya, King Bimbisāra addresses the Buddha's brother

子為上人○古師云。內有智德。外有勝行。在人之上。名上人。

道人

智度論云。得道者。名為道人。余出家者。未得道者。亦名道人(道者亦同此說)。

貧道

智度論云。貧有二種。一財貧。二功德法貧○瑜伽論云。出家品。智貧。財貧○指歸云。道則通物之稱也。屬三乘聖人所證之道也。謂我寡少此道。故曰貧道(僧史略云。漢魏兩晉沙門對君王。亦只稱貧道。如南齊時帝問王儉曰。先輩沙門對帝何稱。正殿還坐否。儉對曰。漢魏佛法未具。不見紀傳自偽國稍盛皆稱貧道。亦聞預坐)。

頭陀

梵語杜多。漢言抖擻。謂三毒如塵。能坌污真心。此人能振掉除去。故今訛稱頭陀○善住意天子經云。杜多者。抖擻貪慾嗔癡三界內外六入。若不取不捨不修。不著。非是不著。我說彼人。名為杜多○頭陀十二功德。一阿蘭若處。二常乞食。三次第乞。四一受食。五節量食。六中后。無飲漿。七弊衣。八但三衣九冢間。十樹下坐。十一露地坐。十二長坐不臥(彼經廣有說文)。

支郎

古今儒雅。多呼僧為支郎者。高僧傳云。魏有三高僧。曰支謙。支纖支亮。于中謙。者為人細長黑瘦。眼多白而睛黃。復多智。時賢諺曰。支郎眼中黃。形軀雖小。是智囊。

緇

【現代漢語翻譯】現代漢語譯本上人：古德說，『內在具有智慧和德行，外在具有殊勝的修行，在眾人之上，稱為上人。』（上人指具有高尚品德和修行的人）

道人：《智度論》說，『證得道果的人，稱為道人。』其他出家但未證得道果的人，也稱為道人。（道者的含義也與此相同）

貧道：《智度論》說，『貧有二種，一是資財貧乏，二是功德法財貧乏。』《瑜伽師地論》說，出家品中包含智慧上的貧乏和資財上的貧乏。《指歸》說，『道是普遍適用的稱謂，指三乘聖人所證悟的道。』（聖人）自謙缺少此道，所以說『貧道』。（《僧史略》記載，漢魏兩晉時期的沙門對君王也只自稱貧道。例如南齊時，皇帝問王儉說：『以前的沙門對皇帝如何稱呼？在正殿還允許就坐嗎？』王儉回答說：『漢魏時期佛教儀軌還不完備，沒有相關記載。從偽政權開始逐漸興盛，都自稱貧道，也聽說允許就坐。』）

頭陀：梵語『杜多』(Dhūta) ，漢譯為『抖擻』，意思是說三毒（貪嗔癡）如同塵土，能夠玷污真實的本心。修行人能夠振奮精神，抖落除去這些塵垢，所以現在訛傳為『頭陀』。《善住意天子經》說，『杜多』就是抖擻貪慾、嗔恚、愚癡，以及三界內外六入（眼耳鼻舌身意）。對於這些，既不取著，也不捨棄，不加以修飾，也不執著。不是不執著，我說這樣的人，名為『杜多』。頭陀有十二種功德：一、住在阿蘭若處（寂靜處）；二、常行乞食；三、次第乞食；四、一坐食；五、節制飲食；六、過午不飲漿；七、穿著弊舊衣服；八、但持三衣；九、住在墳墓間；十、在樹下坐；十一、露地而坐；十二、長坐不臥。（這些在《善住意天子經》中有詳細的說明）

支郎：古今的儒雅之士，大多稱呼僧人為『支郎』。《高僧傳》記載，魏國有三位高僧，分別是支謙(Zhi Qian)，支讖(Zhi Chan)，支亮(Zhi Liang)。其中支謙身材細長，面板黝黑消瘦，眼白多而眼珠發黃，並且很有智慧。當時的諺語說：『支郎眼中黃，形軀雖小，是智囊。』

緇：緇指黑色僧衣

【English Translation】 English version Shàngrén (Superior Person): An ancient master said, 'One who possesses wisdom and virtue internally, and superior conduct externally, and is above others, is called a Shàngrén.' (Shàngrén refers to someone with noble character and practice.)

Dàorén (Person of the Way): The Mahāprajñāpāramitāśāstra says, 'One who has attained the Way is called a Dàorén.' Other ordained individuals who have not yet attained the Way are also called Dàorén. (The meaning of Dào zhě is the same.)

Pín Dào (Impoverished Wayfarer): The Mahāprajñāpāramitāśāstra says, 'There are two kinds of poverty: poverty of wealth and poverty of merit and Dharma.' The Yogācārabhūmi-śāstra says that the category of renunciation includes poverty of wisdom and poverty of wealth. Zhi Gui says, 'The Way is a universal term, referring to the Way realized by the saints of the Three Vehicles.' (The speaker) humbly claims to lack this Way, hence the term 'Pín Dào.' (The Sēng Shǐ Lüè records that during the Han, Wei, and Jin dynasties, śramaṇas addressed emperors as Pín Dào. For example, during the Southern Qi dynasty, the emperor asked Wang Jian, 'How did śramaṇas of the past address the emperor? Were they allowed to sit in the main hall?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhist protocols were incomplete, and there are no relevant records. It gradually became prevalent from the pseudo-regimes onwards, where they all referred to themselves as Pín Dào, and it was also heard that they were allowed to sit.')

Tóutuó (Ascetic): The Sanskrit term is Dhūta (meaning 'shaken off'). The Chinese translation is 'dǒusǒu,' meaning that the three poisons (greed, anger, and ignorance) are like dust that can defile the true mind. The practitioner can invigorate their spirit and shake off these defilements, so it is now mistakenly called 'Tóutuó.' The Suviśuddhamatidevaputra-sūtra says, 'Dhūta' is shaking off greed, hatred, and delusion, as well as the six entrances (eyes, ears, nose, tongue, body, and mind) within and without the three realms. Regarding these, neither grasping nor abandoning, neither embellishing nor clinging. It is not non-clinging, I say that such a person is called 'Dhūta.' The twelve qualities of a Dhūta are: 1. Dwelling in an Aranya (secluded place); 2. Constant begging for food; 3. Begging for food in order; 4. Eating only once per sitting; 5. Moderating food intake; 6. Not drinking juice after noon; 7. Wearing tattered clothes; 8. Only possessing three robes; 9. Dwelling in a graveyard; 10. Sitting under a tree; 11. Sitting in the open; 12. Sitting for long periods without lying down. (These are explained in detail in the Suviśuddhamatidevaputra-sūtra.)

Zhī Láng: Scholars, both ancient and modern, often refer to monks as 'Zhī Láng.' The Biographies of Eminent Monks records that there were three eminent monks in the Wei dynasty: Zhi Qian, Zhi Chan, and Zhi Liang. Among them, Zhi Qian was slender, dark-skinned, and thin, with more white in his eyes and yellow pupils, and he was very intelligent. A contemporary saying went: 'Zhī Láng's eyes are yellow, his body is small, but he is a treasure trove of wisdom.'

Zī: Zī refers to the black monastic robe.

流

此從衣色名之也。僧史略云。問緇衣者色何狀貌。答紫。而淺黑。考功記云。三入為纁。五入為緅。七入為緇矣固知緇本出絳雀頭色。即紫赤色也。故梁凈秀尼見聖眾衣。如桑熟椹。此乃淺赤深黑色也。

龍象

中阿含經。佛告鄔陀夷若沙門等。從人至天不以身口意害我說彼是龍象。

空門子

智度論云。涅槃有三門。一空門。二無相門三無作門何者空門。謂觀諸法無我我所。諸法從因緣生。無作者受者。是名空。今出家人。由此門入涅槃宅。故號空門子。

宗主

僧史略云。唐末寺皆立受依止阇梨一員。今朝取秉律員。位最高者號宗主。蓋道俗之間。有諍不分曲直。告具剖斷。令人息諍故也。

僧錄

僧史略云。唐文宗開成中。始立左右僧錄。即端甫法師為始也。法師德宗召入禁中。與儒道論議。賜紫方袍。令侍大子于東朝。順宗重之若兄弟。憲宗待之若賓友。掌內殿法儀。錄左街僧事。

副僧錄

即昭宗乾寧中改首座為副僧錄。即覺暉為始也。

講經論首座

史云。首座之名。即上座也。居席之端。處僧之上故也。即唐宣宗署僧辯章。為三教首座。此為始也今則以經論學署首座也。

僧正

史云。正者政也。

【現代漢語翻譯】現代漢語譯本流

這是從衣服的顏色來命名的。《僧史略》記載：『問：緇衣（zī yī）[黑色僧衣]的顏色和形狀如何？』答：『紫色，但偏黑。』《考工記》記載：『染三次為纁（xūn），染五次為緅（zōu），染七次為緇。』由此可知，緇色本是絳雀頭色，也就是紫紅色。所以梁朝的凈秀尼看到聖眾的衣服，像熟透的桑葚。這是一種淺紅深黑的顏色。

龍象

《中阿含經》中，佛陀告訴鄔陀夷（Wū tuó yí）：『如果沙門等人，從人到天，不以身口意傷害我，我就說他們是龍象。』

空門子

《智度論》說：『涅槃有三個門：一是空門，二是無相門，三是無作門。』什麼是空門？就是觀察諸法無我、無我所，諸法從因緣生，沒有作者和受者，這叫做空。現在出家人，由此門進入涅槃的家宅，所以號為空門子。

宗主

《僧史略》記載：『唐朝末年，寺廟都設立一位受依止阇梨（shélí）[阿阇梨，規範師]作為一員。現在朝廷選取秉持戒律的人員，職位最高的人稱為宗主。』大概是因為道俗之間，有爭端無法分辨曲直，就告訴宗主來剖析判斷，使人停止爭訟。

僧錄

《僧史略》記載：『唐文宗開成（Kāi chéng）年間，開始設立左右僧錄。端甫（Duān fǔ）法師是第一任。』法師被唐德宗（Táng Dézōng）召入宮中，與儒生、道士辯論，賜予紫色方袍，命他在東宮侍奉太子。唐順宗（Táng Shùnzōng）像對待兄弟一樣尊重他，唐憲宗（Táng Xiànzōng）像對待賓客一樣對待他，掌管內殿的法儀，記錄左街的僧事。

副僧錄

就是在唐昭宗（Táng Zhāozōng）乾寧（Qián níng）年間，改首座為副僧錄。覺暉（Jué huī）是第一任。

講經論首座

史書記載：『首座的名稱，就是上座。』因為居於席位的頂端，處於僧眾之上。唐宣宗（Táng Xuānzōng）任命僧人辯章（Biàn zhāng）為三教首座，這是開始。現在則以經論學問來署理首座。

僧正

史書記載：『正，就是政。』

【English Translation】 English version Zī

This is named after the color of the clothing. The 『Monk History Brief』 records: 『Question: What is the color and appearance of Zī yī [black monastic robe]?』 Answer: 『Purple, but with a dark undertone.』 The 『Records of Examination of Craftsmen』 records: 『Dyeing three times results in xūn, dyeing five times results in zōu, and dyeing seven times results in zī.』 From this, it is known that zī color is originally the color of a jay's head, which is purplish-red. Therefore, the nun Jingxiu (Jìng xiù) of the Liang dynasty saw the clothing of the holy assembly as resembling ripe mulberries. This is a light red and deep black color.

Dragon Elephant

In the 『Middle Length Discourses of the Buddha,』 the Buddha told Wutuo Yi: 『If śrāmaṇas (ascetics) and others, from humans to gods, do not harm me with body, speech, or mind, I say that they are dragon elephants.』

Son of the Empty Gate

The 『Great Perfection of Wisdom Treatise』 says: 『Nirvana has three gates: first, the Empty Gate; second, the Signless Gate; and third, the Wishless Gate.』 What is the Empty Gate? It is observing that all dharmas (phenomena) are without self and without what belongs to self, that all dharmas arise from causes and conditions, and that there is no creator or receiver. This is called emptiness. Now, those who have left home enter the abode of Nirvana through this gate, so they are called sons of the Empty Gate.

Abbot

The 『Monk History Brief』 records: 『At the end of the Tang dynasty, temples all established one Ācārya (Ajari, disciplinarian) to receive reliance as a member. Now, the court selects those who uphold the precepts, and the one with the highest position is called the Abbot.』 This is probably because when there are disputes between monastics and laity that cannot be resolved, they tell the Abbot to analyze and judge, so that people cease their disputes.

Sangha Registrar

The 『Monk History Brief』 records: 『During the Kai Cheng period of Emperor Wenzong of the Tang dynasty, the left and right Sangha Registrars were first established. Dharma Master Duanfu was the first to hold this position.』 The Dharma Master was summoned into the palace by Emperor Dezong of the Tang dynasty, debated with Confucian scholars and Daoists, was granted a purple robe, and was ordered to serve the Crown Prince in the Eastern Palace. Emperor Shunzong of the Tang dynasty respected him like a brother, and Emperor Xianzong of the Tang dynasty treated him like a guest, managing the Dharma ceremonies in the inner palace and recording the affairs of the monks on the left street.

Deputy Sangha Registrar

This was when the head seat was changed to Deputy Sangha Registrar during the Qian Ning period of Emperor Zhaozong of the Tang dynasty. Juehui was the first to hold this position.

Head Seat for Sutra and Treatise Lectures

History records: 『The name Head Seat is the same as Upper Seat.』 Because they reside at the head of the seat and are above the monks. Emperor Xuanzong of the Tang dynasty appointed the monk Bianzhang as the Head Seat of the Three Teachings, and this was the beginning. Now, the Head Seat is appointed based on knowledge of sutras and treatises.

Sangha Director

History records: 『Zheng means governance.』

自正正人。克敷政令故。蓋以比丘無法。若馬無轡勒。漸染俗風將。乖雅則故。擇有德望者。以法而繩之。令歸乎正故云僧正。此以偽秦僧[(豐*力)/石]。為始也。至梁普通六年敕法雲。為大僧正(此加大字)。

僧主

即南齊永明中。武帝敕法獻為僧主始也(所言主者猶僧官也)。

國師

僧史略云。西域昔有尼犍子。學通三藏。兼達五明。舉國歸依。乃彰斯號。此土則比齊高僧法常演毗尼涅槃。通禪法。齊主崇為國師。此為始也。唐神秀自則天召入。歷四朝號國師。慧忠肅代二朝入內說禪。號國師。元和中敕署知玄曰悟達國師(玄五歲便能吟詩。出家為沙彌。年十四講涅槃經。時李啇隱有詩贈云。十四沙彌解講經。似師年幾只攜鉼。沙彌說法沙門聽。不在年高在性靈)。若偏霸之國。則蜀後主賜僧錄光業為祐聖國師。吳越稱天臺德韶為國師。江南署文遂為國大導師(如廣知請讀僧史略)。

尼

梵音具云。比丘尼。亦名除饉女。天竺以佛姨母摩訶波阇波提(此云大愛道)為始也。鈔云。今呼尼為阿姨師姨者此效佛召愛道也。師姑(未詳)尼有八敬法。去聖已遠。不復遵行繁不錄也。

式叉摩那

此云學法女似今尼之長髮也。四分律云。十八歲童女應二歲

【現代漢語翻譯】現代漢語譯本『自正正人』，是因為能夠端正自身，從而匡正政令。這是因為如果僧人沒有法度的約束，就像馬沒有韁繩一樣，逐漸沾染世俗的風氣，就會違背高雅的法則。所以要選擇有德行和聲望的人，用佛法來約束他們，使他們迴歸正道，所以稱為『僧正』。這種制度是從偽秦時期僧[(豐*力)/石]開始的。到了梁朝普通六年，敕令法雲擔任『大僧正』（這裡加了一個『大』字）。

『僧主』始於南齊永明年間，武帝敕令法獻擔任僧主（所說的『主』，就是僧官的意思）。

『國師』《僧史略》記載，西域過去有尼犍子（外道），精通三藏（經、律、論），兼通五明（聲明、工巧明、醫方明、因明、內明），全國上下都歸依他，因此彰顯了這個稱號。在我國，則是齊朝高僧法常，演說毗尼（戒律）和涅槃（寂滅），通達禪法，齊主尊崇他為國師，這是開始。唐朝的神秀（禪師）被則天皇帝召入京城，歷經四朝，號為國師。慧忠（禪師）在肅宗、代宗二朝入宮說法，號為國師。元和年間，敕令署名知玄（禪師）為悟達國師（知玄五歲就能吟詩，出家為沙彌，十四歲就能講解《涅槃經》。當時李商隱有詩贈送他說：『十四沙彌解講經，似師年幾只攜鉼。沙彌說法沙門聽，不在年高在性靈』）。至於偏安一隅的國家，蜀後主賜予僧錄光業為祐聖國師，吳越稱天臺德韶為國師，江南署文遂為國大導師（詳細情況請閱讀《僧史略》）。

『尼』梵語完整地說是『比丘尼』，也叫『除饉女』。在印度，以佛陀的姨母摩訶波阇波提（Mahaprajapati，意為大愛道）為開始。鈔文中說，現在稱尼姑為『阿姨』、『師姨』，這是效彷彿陀稱呼愛道。『師姑』（含義不詳）。尼姑有八敬法，但現在距離聖人時代已經很久遠，不再遵行，內容繁瑣，這裡不記錄了。

『式叉摩那』意為『學法女』，類似於現在尼姑中的長髮者。《四分律》中說，十八歲的童女應該學習二年六法。

【English Translation】 English version 'Self-correcting corrects others' because one can rectify oneself, thereby rectifying government orders. This is because if monks are not restrained by the Dharma, like horses without reins, they will gradually be influenced by worldly customs and violate elegant principles. Therefore, those with virtue and reputation should be selected and disciplined with the Dharma, so that they return to the right path, hence the name 'Sengzheng' (Monk Regulator). This system began with Seng [(豐*力)/石] during the pseudo-Qin Dynasty. In the sixth year of the ordinary era of the Liang Dynasty, an edict appointed Fa Yun as 'Great Sengzheng' (the word 'Great' was added here).

'Sengzhu' (Monk Master) It began in the Yongming period of the Southern Qi Dynasty when Emperor Wu ordered Fa Xian to be the Sengzhu (the 'Zhu' referred to here means a monastic official).

'Guoshi' (National Preceptor) The 'Sengshilüe' (A Brief History of the Sangha) records that in ancient times in the Western Regions, there was a Nigandzi (heretic) who was proficient in the Tripitaka (three baskets of scriptures) and the five sciences (grammar, craftsmanship, medicine, logic, and inner knowledge). The whole country took refuge in him, hence the title. In our country, the eminent monk Fa Chang of the Qi Dynasty expounded the Vinaya (discipline) and Nirvana (extinction), and was proficient in Chan (meditation). The ruler of Qi revered him as Guoshi, which was the beginning. During the Tang Dynasty, Shenxiu (Chan master) was summoned to the capital by Empress Zetian and was known as Guoshi through four dynasties. Huizhong (Chan master) entered the palace to preach Chan during the Suzong and Daizong dynasties and was known as Guoshi. During the Yuanhe period, an edict named Zhixuan (Chan master) as Wuda Guoshi (Zhixuan could compose poetry at the age of five, became a novice monk, and could lecture on the Nirvana Sutra at the age of fourteen. At that time, Li Shangyin wrote a poem to him saying: 'A fourteen-year-old novice explains the scriptures, like a teacher, he only carries a staff. The novice preaches and the monks listen, it's not about age but about spirituality'). As for countries in a state of partial peace, the Later Shu ruler bestowed the title of Yousheng Guoshi to the monastic registrar Guangye, the Wu-Yue kingdom called Tiantai Deshao Guoshi, and Jiangnan appointed Wen Sui as the Great National Guide (for details, please read the 'Sengshilüe').

'Ni' (Nun) The full Sanskrit term is 'Bhikkhuni', also known as 'Chujinnü' (hunger-removing woman). In India, it began with Buddha's aunt Mahaprajapati (meaning Great Love Path). The commentary says that now nuns are called 'Ayi' (aunt) and 'Shiyi' (teacher-aunt), which imitates the Buddha's calling of Love Path. 'Shigu' (meaning unclear). Nuns have eight respectful rules, but now it is far from the time of the saints, and they are no longer followed. The content is cumbersome, so it is not recorded here.

'Siksamana' Meaning 'female learning Dharma', similar to the long-haired nuns of today. The 'Sarvastivada Vinaya' says that an eighteen-year-old girl should study the six dharmas for two years.

學謂二歲練身以六法練心(文多不載)。

優婆塞

秦言善宿男。謂離破戒宿故。又梵云。鄔波索迦。唐言近事男。謂親近承事諸佛法故。天竺受五八戒。俗人稱之亦云清信士○瑜伽論云。具足三德一意樂凈。謂於三寶遠離疑惑。圓滿戒法。求出世故。二能作三寶事。三能引發同法○阿含經云。圓滿八支。謂信。戒。施。聽法。受持。解義。如說修行。

優婆夷

夷即女聲字也。又云。鄔波斯迦(名義同前)。

七眾

謂比丘比丘尼。式叉摩那。沙彌。沙彌尼(此出家五眾)優婆塞。優婆夷(此在家二眾)○婆沙論云。夫能維持佛法有七眾在世間三乘道果相續不斷盡。以波羅提木叉為根本○大毗婆沙論云。七眾者。一苾芻。二苾芻尼。三式叉摩那。四室利摩拏洛迦(唐言勤策男即沙彌也)。五室利摩拏理迦(唐言勤策女即沙彌尼也)。六鄔波索迦。七鄔波斯迦。

道德

八正聖道七支戒德表裡具足之稱也○論衡云。成名之謂道。立身之謂德。

名德

名者實也。實立而名從之。仲尼云。所貴名實之名也。德者得也。所謂內得於己。外得於人。常無所失。合而稱之○阿含經。呼舍利弗已下。為名德比丘○皎法師高僧傳序云。寡德適時名而不高實德潛光高

【現代漢語翻譯】現代漢語譯本學：指的是兩歲時練習身體，用六種方法練習心（內容較多，此處不全部記載）。

優婆塞（Upasaka）：秦譯為『善宿男』。意思是遠離破戒的住所。梵語又稱『鄔波索迦（Upasaka）』，唐譯為『近事男』。意思是親近承事諸佛之法。在天竺受持五戒或八戒的俗人也被稱為『清信士』。《瑜伽師地論》中說，具足三種德行：一是意樂清凈，即對於三寶遠離疑惑，圓滿戒法，爲了求得解脫世間；二是能夠做三寶之事；三是能夠引發相同的法。《阿含經》中說，圓滿八支，即：信、戒、施、聽法、受持、解義、如說修行。

優婆夷（Upasika）：『夷』是女性的字。又稱『鄔波斯迦（Upasika）』（含義與前同）。

七眾：指比丘（Bhikkhu）、比丘尼（Bhikkhuni）、式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）（這是出家五眾），優婆塞（Upasaka）、優婆夷（Upasika）（這是在家二眾）。《婆沙論》中說，能夠維持佛法，是因為有七眾在世間，使得三乘道果相續不斷絕，以波羅提木叉（Pratimoksa）為根本。《大毗婆沙論》中說，七眾是：一、苾芻（Bhikkhu）；二、苾芻尼（Bhikkhuni）；三、式叉摩那（Siksamana）；四、室利摩拏洛迦（Srimaneraka）（唐言為勤策男，即沙彌）；五、室利摩拏理迦（Srimanerika）（唐言為勤策女，即沙彌尼）；六、鄔波索迦（Upasaka）；七、鄔波斯迦（Upasika）。

道德：是八正道和七支戒德表裡具足的稱謂。《論衡》中說，成就名聲叫做『道』，立身叫做『德』。

名德：『名』是實際，實際確立了，名聲就隨之而來。孔子說：『所貴的是名副其實的名聲。』『德』是獲得，即內在獲得于自己，外在獲得於他人，常常沒有缺失，合起來稱之為『名德』。《阿含經》中，稱呼舍利弗（Sariputta）等為『名德比丘』。皎法師《高僧傳序》中說：『缺少德行而適應時勢，名聲雖然高卻不實在；實際的德行潛藏光芒，高尚。』

【English Translation】 English version Learning: Refers to practicing the body at the age of two, and practicing the mind with six methods (the content is extensive and not fully recorded here).

Upasaka (優婆塞): Translated as 'Shan Su Nan' in Qin. It means to stay away from the abode of breaking precepts. It is also called 'Upasaka (鄔波索迦)' in Sanskrit, and translated as 'Near Attendant Man' in Tang. It means to be close to and serve the Buddhas' teachings. Laypeople in India who observe the five or eight precepts are also called 'Pure Believing Men'. The Yogacarabhumi-sastra says that one should possess three virtues: first, purity of intention, which means being free from doubt about the Three Jewels, fulfilling the precepts, and seeking liberation from the world; second, being able to do the work of the Three Jewels; and third, being able to generate the same Dharma. The Agama Sutra says that one should fulfill the eight branches, namely: faith, precepts, giving, listening to the Dharma, upholding, understanding the meaning, and practicing as taught.

Upasika (優婆夷): 'Yi' is a character for female. Also called 'Upasika (鄔波斯迦)' (meaning is the same as above).

The Seven Assemblies (七眾): Refers to Bhikkhus (比丘), Bhikkhunis (比丘尼), Siksamana (式叉摩那), Sramaneras (沙彌), Sramanerikas (沙彌尼) (these are the five assemblies of the ordained), Upasakas (優婆塞), and Upasikas (優婆夷) (these are the two assemblies of the laity). The Mahavibhasa-sastra says that the reason why the Buddhadharma can be maintained is because there are seven assemblies in the world, which ensure that the fruits of the Three Vehicles continue uninterrupted, with the Pratimoksa (波羅提木叉) as the foundation. The Great Vibhasa-sastra says that the seven assemblies are: 1. Bhikkhu (苾芻); 2. Bhikkhuni (苾芻尼); 3. Siksamana (式叉摩那); 4. Srimaneraka (室利摩拏洛迦) (Tang translation is Diligent Boy, i.e., Sramanera); 5. Srimanerika (室利摩拏理迦) (Tang translation is Diligent Girl, i.e., Sramanerika); 6. Upasaka (鄔波索迦); 7. Upasika (鄔波斯迦).

Morality (道德): Is the complete name for the Eightfold Noble Path and the seven branches of precepts, both internally and externally. The Lunheng says that achieving fame is called 'Dao (道)', and establishing oneself is called 'De (德)'.

Name and Virtue (名德): 'Name' is reality, and when reality is established, fame follows. Confucius said: 'What is valued is a name that matches reality.' 'Virtue' is attainment, that is, internal attainment within oneself and external attainment from others, and there is never any loss. Together, they are called 'Name and Virtue'. In the Agama Sutra, Sariputta (舍利弗) and others are called 'Bhikkhus of Name and Virtue'. In Master Jiao's preface to the Biographies of Eminent Monks, it says: 'Lacking virtue but adapting to the times, fame is high but not real; actual virtue hides its light, noble.'

而不名。

住處

僧伽藍摩

梵題也。或云。僧伽羅摩。此云眾園。五分律云。瓶沙王施迦蘭陀竹園為始也。園者生植之所。佛弟子居之。取生植道本聖果之義也。或云毗呵羅。此雲遊止處。

寺

華題也。釋名曰寺。嗣也。謂治事者。相嗣續于其內也。故天子有九寺焉。後漢明帝永平十年丁卯佛法初至。有印度二僧摩騰法蘭以白馬馱經像。屆洛陽。敕于鴻臚寺。安置(鴻臚即司賓寺也。胡廣釋云。鴻聲也。臚傳也。所以傳聲讚道九賓也。秦有典客。漢乃因之。至唐改為同文寺)。至十一年戊辰。敕于雍門外別建寺。以白馬為名。即漢土佛寺始也。吳孫權立建初寺。為始也。

院

梵云羅摩。唐言院(出苑法師經音義)○西域記云。波演那。此曰周圍廊舍院。

道場

肇云。閑宴修道之處。謂之道場。隋煬帝敕遍改僧居。名道場。

精舍

釋迦譜云。息心所棲曰精舍○藝文類集云。非由其舍精妙。良由精練行者所居也。

招提

增輝記梵云。拓斗提奢唐言四方僧物。但筆者訛。拓為招。去斗奢。留提。故稱招提。即今十方住持寺院。是也。

僧坊

韻林雲。坊區也。苑師云。坊區院也。

鹿苑

又名鹿林

在波羅柰國。佛成道初。轉法輪。度憍陳如等五比丘處。

雞園

在摩竭陀國無憂王造是。小乘大眾部主。大天比丘出家(寺也)○中阿含經云。佛滅后眾多上尊名德比丘皆住雞園。

雁塔

西域記云。昔有比丘見群雁飛翔。戲言知時。忽有一雁投下自殞。眾曰此雁垂誡。宜旌厚德。於是瘞雁建塔。

支提

梵云脂帝浮都。或云制底制多。皆譯名靈廟○雜心論云。無舍利名支提。又名滅惡生善處。

梵剎

梵者清凈之義○經音云。梵云剌瑟致。此云竽。今略名剎。即幡柱也○長阿含經云。若沙門於此寺中勤苦。得一法者。便當豎幡告四遠。今有少欲知足人居此。

奈苑

大唐內典錄云。罽賓禪師法秀初至燉煌。立禪閣于閑曠地。植柰千株。趨者如雲徒眾濟濟。

金地

或云。金田。即舍衛國。給孤長者側布黃金。買祇陀太子園建精舍請佛居之。

蓮社

昔晉慧遠法師(唐宣宗謚大覺法師)。雁門人。住廬山虎溪東林寺。招賢士劉遺民宗炳雷次宗張野張詮周續之等為會修西方凈業彼院多植白蓮。又彌陀佛國。以蓮華分九品次第接人故稱蓮社。有云。嘉此社人不為名利淤泥所污。喻如蓮華故名之。有云。遠公有弟子名法要。刻木

【現代漢語翻譯】現代漢語譯本：在波羅奈國（Bārāṇasī，古印度城市名，今瓦拉納西），佛陀初次證悟成道后，開始轉法輪（Dharmacakra，佛法教義的傳播），度化了憍陳如（Kauṇḍinya）等五位比丘（bhikkhu，佛教出家男眾）。

雞園（Kukkuṭārāma）：位於摩揭陀國（Magadha）的阿育王（Aśoka）所建造。是小乘大眾部（Mahāsāṃghika）的主寺。大天比丘（Mahādeva）在此出家（指寺院）。《中阿含經》記載，佛陀涅槃后，許多德高望重的比丘都住在雞園。

雁塔：《西域記》記載，過去有比丘看到一群雁鳥飛翔，開玩笑說它們知道時間。忽然有一隻雁鳥掉下來死了。眾人說這隻雁鳥是在垂誡，應該表彰它的高尚品德。於是埋葬了雁鳥並建造了塔。

支提（caitya）：梵文為脂帝浮都（caityabhūta）或制多（caitya），都是靈廟的譯名。《雜心論》記載，沒有舍利的叫做支提，又名滅惡生善之處。

梵剎（brahmakṣatra）：梵（brahma）是清凈的意思。《經音》記載，梵文為剌瑟致（raṣṭri），意為『竽』，現在簡稱為剎，就是幡柱。《長阿含經》記載，如果有沙門（śrāmaṇa，佛教出家修行者）在這寺廟中勤奮修行，得到一種法，就應當豎起幡旗告訴四方，這裡有少欲知足的人居住。

奈苑：《大唐內典錄》記載，罽賓（Kashmir）禪師法秀初到敦煌，在空曠的地方建造禪閣，種植了上千棵柰樹（一種果樹），前來學習的人如雲，徒眾眾多。

金地：也叫金田，就是舍衛國（Śrāvastī）。給孤長者（Anāthapiṇḍika）用黃金鋪地，買下了祇陀太子（Jeta）的花園，建造精舍（vihāra，佛教寺院），邀請佛陀居住。

蓮社：過去晉朝慧遠法師（Huìyuǎn，唐宣宗謚號為大覺法師），雁門人，住在廬山虎溪東林寺。招募賢士劉遺民、宗炳、雷次宗、張野、張詮、周續之等組成社團，共同修習西方凈土法門。這個寺院種植了很多白蓮。而且彌陀佛國（Amitābha）用蓮花分為九品來接引眾生，所以稱為蓮社。有人說，讚美這個社團的人不被名利所污染，像蓮花一樣。也有人說，慧遠法師有個弟子叫法要，雕刻木頭

【English Translation】 English version: In the kingdom of Bārāṇasī (ancient Indian city, now Varanasi), after the Buddha first attained enlightenment, he began to turn the Dharma wheel (Dharmacakra, the propagation of Buddhist teachings), and he converted the five bhikkhus (bhikkhu, Buddhist monks) including Kauṇḍinya.

Kukkuṭārāma (Chicken Park): Built by King Aśoka in the kingdom of Magadha. It is the main temple of the Mahāsāṃghika (Great Assembly School) of the Hinayana (Smaller Vehicle). The bhikkhu Mahādeva became a monk here (referring to the monastery). The Madhyama-āgama Sutra records that after the Buddha's Nirvana, many virtuous bhikkhus resided in Kukkuṭārāma.

Goose Pagoda: The Xiyu Ji (Records of the Western Regions) records that in the past, a bhikkhu saw a flock of geese flying and jokingly said that they knew the time. Suddenly, one goose fell down and died. The people said that this goose was giving a warning and that its noble virtue should be commended. Therefore, they buried the goose and built a pagoda.

Caitya: In Sanskrit, it is called caityabhūta or caitya, both of which are translated as 'spiritual shrine'. The Abhidharma-samuccaya records that a caitya without relics is also called a place for eliminating evil and generating good.

Brahmakṣatra: Brahma means purity. The Jingyin records that the Sanskrit word is raṣṭri, which means 'reed pipe'. Now it is abbreviated as kṣatra, which is the banner pole. The Dīrgha-āgama Sutra records that if a śrāmaṇa (Buddhist renunciate) diligently practices in this temple and attains one dharma, he should raise a banner to tell the four directions that there are people with few desires and contentment living here.

Nai Garden: The Datang Neidian Lu (Records of the Inner Canon of the Great Tang) records that Chan Master Faxiu of Kashmir first arrived in Dunhuang and built a Chan hall in an open space, planting thousands of Nai trees (a type of fruit tree). Those who came to learn were like clouds, and the disciples were numerous.

Golden Land: Also called Golden Field, it is the kingdom of Śrāvastī. The elder Anāthapiṇḍika covered the ground with gold, bought Prince Jeta's garden, built a vihāra (Buddhist monastery), and invited the Buddha to reside there.

Lotus Society: In the past, Dharma Master Huiyuan (Huìyuǎn) of the Jin Dynasty (posthumously named Great Enlightenment Dharma Master by Emperor Xuanzong of the Tang Dynasty), a native of Yanmen, lived in Donglin Temple at Tiger Creek on Mount Lu. He recruited virtuous scholars Liu Yimin, Zong Bing, Lei Cizong, Zhang Ye, Zhang Quan, Zhou Xuzhi, etc., to form a society to jointly practice the Western Pure Land Dharma. This temple planted many white lotuses. Moreover, Amitābha's Buddha Land uses lotuses to receive beings in nine grades, so it is called the Lotus Society. Some say that they praise the people of this society for not being contaminated by fame and fortune, like lotuses. Others say that Dharma Master Huiyuan had a disciple named Faya, who carved wood

為十二葉蓮華。植於水中。用機關。凡折一葉是一時。與刻漏無差。俾禮念不失正時或因此名之。又稱凈社。即南齊竟陵文宣王。纂僧俗行凈住法故。夫社者。即立春秋日後。五戊名社日。天下農結會祭以祈谷。荊楚記云。四人並結綜會社。白虎通云。王者所以有社何為。天下求福報土。人非土不食。土廣不可遍敬故。封土以立社今釋家結慕。緇白建法祈福求生凈土。凈土廣多。遍求則心亂乃確指安養凈土。為棲神之所。故名蓮社凈社爾。

蘭若

梵云。阿蘭若。或云阿練若。唐言無諍○四分律云。空靜處○薩婆多論云。閑靜處○智度論云。遠離處○大悲經云。阿蘭若者。離諸匆務故○十二頭陀經云。佛言阿蘭若處十方諸佛皆共讚歎無量功德皆由此生○肇師云。忿競生乎眾聚。無諍出乎空閑故。佛贊住于蘭若○寶云經云阿蘭若處。獨靜無人不為惱亂。乞食易得非遠非近多諸林木華果清凈美水龕室安穩故○蘭若者。智度論云。遠離處最近二里。能遠益善。去村一拘盧舍(此云鼓聲)○律云。去村五百弓。弓即尋也。西天法。凡四肘為一弓。肘長尺八共長七尺二寸也五百弓為一拘盧舍。積三千六百尺。成六百步。即二里也。

庵

釋名曰。草為圓屋曰庵。菴菴也。以自覆庵也。西天僧俗修行多居

【現代漢語翻譯】現代漢語譯本為十二葉蓮華（一種蓮花）。植於水中，利用機關，每折斷一片葉子代表一個時辰，與刻漏（古代計時器）沒有差別，以便禮拜誦唸不失去正確的時辰，或許因此而得名。又稱為凈社（佛教組織），即南齊竟陵文宣王（蕭子良）所創立，他編纂了僧俗修習凈住之法。所謂『社』，就是在立春、立秋之後的第五個戊日，稱為社日，天下的農民結成集會祭祀以祈求豐收。《荊楚歲時記》記載：『四人並結綜會社。』《白虎通義》說：『王者設立社的原因是什麼？因為天下人要報答土地的恩德，人們不依靠土地就無法生存，土地廣大無法全部敬奉，所以封土以設立社。』現在佛教徒結成仰慕之社，僧人和俗人建立佛法以祈求幸福，求生凈土。凈土廣大眾多，如果普遍尋求則心會散亂，於是明確指向安養凈土（西方極樂世界），作為安放精神的場所，所以稱為蓮社、凈社。

蘭若（寺院）

梵語稱為阿蘭若（araṇya），或阿練若。翻譯成漢語是『無諍』。《四分律》說：『空靜處。』《薩婆多論》說：『閑靜處。』《智度論》說：『遠離處。』《大悲經》說：『阿蘭若，是遠離各種事務的地方。』《十二頭陀經》說：『佛說阿蘭若之處，十方諸佛都共同讚歎，無量的功德都由此而生。』肇法師說：『忿怒爭鬥產生於人群聚集之處，無諍產生於空閑之地，所以佛讚歎居住在蘭若。』《寶云經》說：『阿蘭若之處，獨自清靜無人，不會受到惱亂，容易乞食，不遠也不近，有很多林木、花果，清凈美好的水，龕室（小石室）安穩。』關於蘭若的距離，《智度論》說：『遠離處最近二里，能遠更好。』距離村莊一拘盧舍（krośa，指鼓聲能聽到的距離）。《律藏》說：『距離村莊五百弓。』弓就是尋。西天的計算方法，凡是四肘為一弓，肘長一尺八寸，總共長七尺二寸。五百弓為一拘盧舍，累計三千六百尺，成為六百步，也就是二里。

庵（小茅屋）

《釋名》說：『用草蓋成的圓形房屋叫做庵。庵，是遮蓋的意思，用來遮蔽自身。』西天的僧人和俗人修行大多居住於此。

【English Translation】 English version It is a twelve-petaled lotus (a type of lotus). Planted in water, it uses a mechanism. Each broken petal represents an hour, no different from a clepsydra (ancient timekeeping device), so that worship and recitation do not lose the correct time, perhaps hence the name. It is also called Pure Land Society (a Buddhist organization), founded by Prince Wenxuan of Jingling in the Southern Qi Dynasty (Xiao Ziliang), who compiled the rules for monks and laypeople to practice pure dwelling. The so-called 'society' is the fifth Earth day (戊日) after the Beginning of Spring and the Beginning of Autumn, called the Society Day (社日), when farmers all over the world form gatherings to worship and pray for a good harvest. The Chronicle of Jingchu records: 'Four people together form a comprehensive society.' The Comprehensive Discussions in the White Tiger Hall says: 'What is the reason for the king establishing a society? It is because people all over the world want to repay the kindness of the land. People cannot survive without relying on the land, and the land is vast and cannot be completely revered, so they seal the earth to establish a society.' Now, Buddhists form societies of admiration, and monks and laypeople establish the Dharma to pray for happiness and seek rebirth in the Pure Land. The Pure Lands are vast and numerous, and if one seeks them all, the mind will be scattered, so they specifically point to the Pure Land of Amitābha (Western Paradise), as a place to settle the spirit, hence the name Lotus Society, Pure Land Society.

Araṇya (monastery)

In Sanskrit, it is called araṇya or araṇyaka. Translated into Chinese, it means 'no strife'. The Four-Part Vinaya says: 'A quiet and empty place.' The Sarvāstivāda Vinaya says: 'A secluded and quiet place.' The Mahāprajñāpāramitāśāstra says: 'A place of remoteness.' The Mahākaruṇādharmasūtra says: 'Araṇya is a place far away from all affairs.' The Twelve Dhuta Sutra says: 'The Buddha said that the place of araṇya is praised by all the Buddhas in the ten directions, and immeasurable merits are born from it.' Dharma Master Zhao said: 'Anger and strife arise in places where people gather, and no strife arises in empty and quiet places, so the Buddha praises living in an araṇya.' The Ratnamegha Sutra says: 'The place of araṇya is quiet and alone, without anyone to disturb, easy to beg for food, neither far nor near, with many forests, flowers, and fruits, clean and beautiful water, and a safe and secure cave dwelling.' Regarding the distance of an araṇya, the Mahāprajñāpāramitāśāstra says: 'The closest distance to a remote place is two li (Chinese mile), the farther the better.' The distance from a village is one krośa (the distance at which the sound of a drum can be heard). The Vinaya says: 'Five hundred bows away from the village.' A bow is a xun (尋). According to the Western method of calculation, four chi (肘, cubits) make one bow, and one chi is one foot and eight inches, totaling seven feet and two inches. Five hundred bows make one krośa, accumulating three thousand six hundred feet, becoming six hundred steps, which is two li.

Hermitage (small thatched hut)

The Explanation of Names says: 'A round house made of grass is called a hermitage. Hermitage means to cover, used to cover oneself.' Monks and laypeople in the Western Regions mostly live in these for practice.

庵(此方君子亦有居庵者咸榮緒。晉書云。陶琰年十五便絕粒居草菴。戈可容身○逸士傳云陶潛居蓬庵○神仙傳云。焦光居草菴)。

草堂

始因羅什法師得名。先是長安自漢廢到秦興三百餘年。朝市曠絕。雖數伽藍歸向者少。姚興世鳩摩羅什(此云童壽)。于大寺中構一堂。以草苦蓋於中譯經因此名之也。

方丈

蓋寺院之正寢也。始因唐顯慶年中敕差衛尉寺承李義表前融州黃水令王玄策往西域充使。至毗耶黎城。東北四里許。維摩居士宅示疾之室。遺址疊石為之。王策躬以手板縱橫量之得十笏。故號方丈。

房

釋名曰房旁也。在堂兩旁故○五分律云比丘頗鞞起請聽比丘受房舍施。佛遂開許○十誦律云。房者或屬僧(若今禪居寮舍也)或屬一人(若今寺院內各各住持者)薩婆多論云若房始成。有一新戒比丘。戒德清凈。入此房中已畢施主信施之心若起種種房舍莊嚴高廣設有一凈戒比丘暫時受用已畢施恩以戒非世間法故。

雁堂

善見律云。毗舍離於大林為佛作堂。形如雁子。一切具足。

禪室

中阿含經云。佛入禪室燕坐。又有呼為禪齋。齋者肅靜義也。如儒中靜室謂之書齋。或官員判吏靜治之處。謂之郡齋。

蕭寺

今多稱僧居為

【現代漢語翻譯】現代漢語譯本庵（有些隱士也居住在庵中，生活簡樸。例如，《晉書》記載陶淵明十五歲就開始斷絕穀物，居住在草菴中。《逸士傳》記載陶潛居住在蓬庵。《神仙傳》記載焦光居住在草菴）。草堂最初因鳩摩羅什法師而得名。此前，長安自漢朝廢棄到秦朝興起，經歷了三百多年，朝廷和市場都荒廢了。雖然有一些伽藍寺，但歸附的人很少。姚興時期，鳩摩羅什（意為童壽）在大寺中建造了一座堂，用草覆蓋，並在其中翻譯佛經，因此得名。方丈通常指寺院的正房。最初是因為唐朝顯慶年間，皇帝派遣衛尉寺丞李義表的使者王玄策前往西域。到達毗耶離城東北四里左右的地方，是維摩居士生病時居住的房間的遺址，用石頭堆疊而成。王玄策親自用手板測量，縱橫都是十笏，所以稱為方丈。房《釋名》中說，房，是旁邊的意思，在堂的兩旁，所以稱為房。《五分律》記載，比丘頗鞞請求允許比丘接受房舍的佈施，佛陀因此開許。《十誦律》記載，房，有的屬於僧眾（像現在的禪居寮舍），有的屬於個人（像現在寺院內各自住持的人）。《薩婆多論》記載，如果房剛剛建成，有一位新受戒的比丘，戒德清凈，進入此房中，就已經完成了施主信施的心願。如果建造各種房舍，莊嚴高廣，即使有一位持戒清凈的比丘暫時受用，也已經完成了施恩。因為戒律不是世間法。雁堂《善見律》記載，毗舍離在大林中為佛建造了一座堂，形狀像雁子，一切設施都完備。禪室《中阿含經》記載，佛進入禪室靜坐。也有稱為禪齋的。齋，是肅靜的意思。如同儒家中的靜室稱為書齋，或者官員處理政務的地方稱為郡齋。蕭寺現在大多稱僧人居住的地方為蕭寺。

【English Translation】 English version Ārāma (Some hermits also live in ārāmas, living a simple life. For example, the 'Book of Jin' records that Tao Yuanming stopped eating grains at the age of fifteen and lived in a thatched ārāma. 'Biographies of Recluses' records that Tao Qian lived in a Peng ārāma. 'Biographies of Immortals' records that Jiao Guang lived in a thatched ārāma). Straw Hall It was first named after the Dharma Master Kumārajīva. Before that, Chang'an had been abandoned for more than 300 years from the abandonment of the Han Dynasty to the rise of the Qin Dynasty, and the court and market were desolate. Although there were some sangharamas, few people returned to them. During the reign of Yao Xing, Kumārajīva (meaning Child Longevity) built a hall in the Great Temple, covered it with straw, and translated Buddhist scriptures in it, hence the name. Abbot's Chamber Usually refers to the main room of a monastery. It originated in the Tang Dynasty during the Xianqing period when the emperor sent Li Yibiao, an official of the Weiyue Temple, as an envoy to the Western Regions with Wang Xuance. About four li northeast of the city of Vaishali was the site of the room where Vimalakirti lived when he was ill, which was piled up with stones. Wang Xuance personally measured it with a handboard, and it was ten hu in length and width, so it was called Abbot's Chamber. Room 'Explanation of Names' says that a room is next to something, so it is called a room because it is next to the hall. The 'Five-Part Vinaya' records that the bhikshu Poqi requested permission for bhikshus to receive donations of rooms, and the Buddha therefore granted it. The 'Ten Recitation Vinaya' records that some rooms belong to the sangha (like the current meditation halls), and some belong to individuals (like the current abbots in the monastery). The 'Sarvastivada Commentary' records that if a room has just been built, and there is a newly ordained bhikshu with pure precepts who enters this room, then the donor's wish to make offerings has been fulfilled. If various rooms are built, decorated magnificently, even if a bhikshu with pure precepts temporarily uses it, the act of bestowing grace has been completed. Because precepts are not worldly dharmas. Goose Hall The 'Samantapasadika' records that Vaishali built a hall for the Buddha in the Great Forest, shaped like a goose, with all facilities complete. Meditation Room The 'Madhyama-āgama Sutra' records that the Buddha entered the meditation room and sat in meditation. It is also called a meditation hall. 'Zhai' means solemn and quiet. Just like the quiet room in Confucianism is called a study, or the place where officials handle government affairs is called a prefectural hall. Xiao Temple Now, most people call the place where monks live a Xiao Temple.

蕭寺者。必因梁武造寺以姓為題也。唐李約自宮淮南買得梁武寺額。蕭子云飛帛大書蕭字將歸洛下宅中匣于小亭號蕭齊也。博知君子更為正之。

香室

毗柰耶律義凈三藏注云。西方名佛堂為健陀俱胝。此云香室。不稱佛堂佛殿者。蓋不欲親觸尊顏故(殿者即此方之制。上安𩿒魚尾者是也。尾今呼為𩿒吻訛也。灸轂子云。漢柏梁殿災天火也。越巫獻術取𩿒魚尾置上以禳之。今則像也。若古制尾上更加鐵作水草之形。俗呼為攢鳥者。風俗通曰。古殿多刻蓮荷菱葉之屬水草所以厭火也)。

造伽藍法

齊靈裕法師造寺詰十篇。且明造寺方法準正教。謂避譏涉。當離尼寺及市傍府側。俾后無所壞。南山云。俗人既不曉法。僧眾當明示導。

護伽藍神

七佛經云。有十八神護伽藍。一美音。二梵音。三天鼓。四嘆妙。五嘆美。六摩妙。七雷音。八師子。九妙嘆。十梵響。十一人音。十二佛奴。十三嘆德。十四廣目。十五妙眼。十六徹聽。十七徹視。十八遍視○道世法師云。寺院既有十八神護。居住之者。亦宜自勵不得怠惰為非。恐招現報耳(凡寺壁有畫大神者即是此神也。或問世界之內伽藍無數。何只十八神而能遍護耶。答一切神皆有無數眷屬。即是分任守護也無妨)。

比丘經

【現代漢語翻譯】現代漢語譯本：『蕭寺』這個名稱，必定是因為梁武帝建造寺廟，並以自己的姓氏來命名。唐代的李約從淮南購得梁武帝寺廟的匾額。蕭子云用飛帛大字書寫『蕭』字，準備帶回洛陽的宅邸，放置在小亭中，並命名為『蕭齊』。希望博學的君子能夠對此進行考證。

香室

毗柰耶律的義凈三藏註釋說：『西方稱佛堂為健陀俱胝（Gandhakuti，意為香室）。』這裡稱為『香室』，而不稱為『佛堂』或『佛殿』，大概是不想直接觸犯佛的尊顏的緣故（『殿』是此地的制度，上面安裝著鴟魚尾。現在稱鴟魚尾為『鴟吻』，是訛傳。灸轂子說，漢代的柏梁殿發生火災，是天火。越地的巫師獻上法術，取鴟魚尾放置在殿頂以禳除火災。現在只是模仿而已。如果按照古代的制度，在鴟魚尾上還要加上鐵製的水草形狀，俗稱『攢鳥』。《風俗通》說，古代的殿堂大多雕刻蓮花、菱葉等水草，用來壓制火災）。

建造伽藍的方法

齊代的靈裕法師撰寫了《造寺詰》十篇，詳細說明了建造寺廟的方法，以符合正教，避免受到譏諷。應當遠離尼寺、市場旁邊和官府旁邊，以避免以後被破壞。南山律師說：『俗人既然不瞭解佛法，僧眾應當明確地引導他們。』

護伽藍神

《七佛經》中說：『有十八位神祇護衛伽藍（Sangharama，僧園）。』他們是：一、美音；二、梵音；三、天鼓；四、嘆妙；五、嘆美；六、摩妙；七、雷音；八、師子；九、妙嘆；十、梵響；十一、人音；十二、佛奴；十三、嘆德；十四、廣目；十五、妙眼；十六、徹聽；十七、徹視；十八、遍視。道世法師說：『寺院既然有十八位神祇護衛，居住在寺院中的人，也應該自我勉勵，不得懈怠作惡，恐怕會招致現世的報應。』（凡是寺廟墻壁上畫有大神像的，就是這些神祇。有人問：『世界之內的伽藍無數，為什麼只有十八位神祇能夠普遍護衛呢？』回答說：『一切神祇都有無數的眷屬，就是分派他們去守護，沒有妨礙。』）

比丘經

【English Translation】 English version: The name 'Xiao Temple' must be because Emperor Wu of Liang built the temple and named it after his own surname. Li Yue of the Tang Dynasty purchased the plaque of Emperor Wu of Liang's temple from Huainan. Xiao Ziyun wrote the character 'Xiao' in large characters on flying silk, intending to take it back to his residence in Luoyang, place it in a small pavilion, and name it 'Xiao Qi'. It is hoped that knowledgeable gentlemen can verify this.

Fragrant Chamber

The Tripitaka Master Yijing of the Vinaya school commented: 'In the West, the Buddha hall is called Gandhakuti (meaning fragrant chamber).' Here it is called 'Fragrant Chamber' instead of 'Buddha Hall' or 'Buddha Palace', probably because they do not want to directly offend the Buddha's venerable face (the 'palace' is the system here, with the chi-fish tail installed on it. Now the chi-fish tail is called 'chi-wen', which is a corruption. Jiu Gu Zi said that the Bailiang Palace of the Han Dynasty was destroyed by fire, which was a heavenly fire. The witch of Yue offered a spell, taking the chi-fish tail and placing it on the top of the palace to ward off the fire. Now it is just imitation. If according to the ancient system, iron water plants should be added to the chi-fish tail, commonly known as 'Zuan Niao'. The Customs Tong said that ancient palaces mostly carved lotus, rhombus leaves and other aquatic plants to suppress fire).

Method of Building Sangharama

Master Lingyu of the Qi Dynasty wrote ten articles on 'Questions on Building Temples', explaining in detail the method of building temples to conform to the orthodox teachings and avoid being ridiculed. It should be far away from nunneries, markets, and government offices to avoid being destroyed in the future. Vinaya Master Nanshan said: 'Since lay people do not understand the Dharma, the Sangha should clearly guide them.'

Guardian Deities of Sangharama

The Sutra of Seven Buddhas says: 'There are eighteen deities guarding the Sangharama (monastery garden).' They are: 1. Beautiful Sound; 2. Brahma Sound; 3. Heavenly Drum; 4. Praising Wonderful; 5. Praising Beautiful; 6. Mo Wonderful; 7. Thunder Sound; 8. Lion; 9. Wonderful Praise; 10. Brahma Sound; 11. Human Sound; 12. Buddha Slave; 13. Praising Virtue; 14. Wide Eyes; 15. Wonderful Eyes; 16. Thorough Hearing; 17. Thorough Seeing; 18. Universal Seeing. Dharma Master Daoshi said: 'Since the monastery has eighteen deities guarding it, those who live in the monastery should also encourage themselves and not be lazy and do evil, lest they incur present retribution.' (All the great gods painted on the walls of the temple are these gods. Someone asked: 'There are countless Sangharamas in the world, why are there only eighteen deities who can universally guard them?' The answer is: 'All deities have countless dependents, that is, they are assigned to guard them, there is no hindrance.')

Bhiksu Sutra

營精舍

律中佛大弟子。皆自經營精舍。如大迦葉自蹋泥等。毗婆沙論問曰。諸大弟子漏結已盡。何故恓恓有所經營。答曰有五事一為(報佛)恩故。二為長養佛法故。三為滅凡劣眾自貢高故。四為將來弟子。折伏憍豪故。五為發起將來福業故。

寺院三門

凡寺院有開三門者。只有一門亦呼為三門者何也。佛地論云。大宮殿。三解脫門。為所入處。大宮殿喻法空涅槃也。三解脫門謂空門。無相門。無作門。今寺院是持戒修道。求至涅槃人居之故由三門入也。

出家

出家由

瑜伽論云。在家。煩撓若居塵宇。出家。閑曠猶處虛空。是故應舍一切于善說。毗奈耶中正信舍家趣于非家○毗婆沙論云。家者是煩惱因緣。夫出家者。為滅垢累故。宜遠離也。

出家難

(難字平聲)雜阿含經云。有外道名閻浮車。問舍利弗云。賢聖法律有何難事。舍利弗言。唯出家難。問何難。答愛樂難。問云何。答樂常修善難。問何名善法。答謂八正道。若出家者。修習此道。不久疾得盡諸有漏(八正道者正語。正業。正命。此三屬戒。小乘以戒為先故。正定。正勤。正念。此三屬定。定因戒得故次也。正見。正思惟。此二屬惠。惠因定發故)○秦本雜阿含經云。夫出家者。名為難得。

【現代漢語翻譯】現代漢語譯本營精舍

律中記載，佛陀的大弟子們都親自經營精舍（Jing She，修行場所），例如大迦葉（Mahakasyapa）親自踩泥等等。《毗婆沙論》（Vibhasa）中有人問：『諸位大弟子已經斷盡了煩惱，為何還要辛勤地經營這些事務呢？』回答說：『有五個原因：一是為報佛恩（Bao Fo En，repaying Buddha's kindness）；二是為增長佛法（Zhang Yang Fo Fa，promoting the Buddha's teachings）；三是為滅除凡夫的低劣和貢高我慢；四是為將來弟子們，折服他們的驕傲自大；五是為發起將來的福德事業。』

寺院三門

通常寺院有開設三個門的，如果只有一個門也稱為三門，這是為什麼呢？《佛地論》（Buddhabhumi Sutra）中說：『大宮殿，以三解脫門（San Jietuo Men，three doors of liberation）作為進入之處。』大宮殿比喻法空涅槃（Fakong Niepan，emptiness of Dharma and Nirvana）。三解脫門指的是空門（Kong Men，door of emptiness）、無相門（Wuxiang Men，door of signlessness）和無作門（Wuzuo Men，door of non-action）。現在寺院是持戒修道，爲了求證涅槃的人居住的地方，所以由三門進入。

出家

出家的理由

《瑜伽師地論》（Yogacarabhumi-sastra）中說：『在家生活，煩惱擾亂就像居住在塵土之中；出家生活，閑暇空曠就像身處虛空。』因此，應當捨棄一切，在善說的《毗奈耶》（Vinaya，律藏）中，以正信捨棄家庭，走向非家。《毗婆沙論》中說：『家是煩惱的因緣，出家是爲了滅除垢染，所以應該遠離家庭。』

出家難

（難字讀平聲）《雜阿含經》（Samyukta Agama）中記載，有外道名叫閻浮車（Jambuka），問舍利弗（Sariputra）說：『賢聖的法律中有什麼難事？』舍利弗說：『唯有出家難。』問：『難在何處？』答：『愛樂難。』問：『如何愛樂？』答：『樂於常常修行善法難。』問：『什麼叫做善法？』答：『就是八正道（Ba Zhengdao，Eightfold Path）。如果出家的人，修習此道，不久就能迅速地斷盡諸有漏（Zhu Youlou，all outflows）。（八正道指的是正語（Zhengyu，right speech）、正業（Zhengye，right action）、正命（Zhengming，right livelihood），這三者屬於戒（Jie，precepts），小乘佛教以戒為先；正定（Zhengding，right concentration）、正勤（Zhengqin，right effort）、正念（Zheng Nian，right mindfulness），這三者屬於定（Ding，concentration），因為定是由戒而得；正見（Zhengjian，right view）、正思惟（Zheng Siwei，right thought），這二者屬於慧（Hui，wisdom），因為慧是由定而生髮。）』秦本《雜阿含經》中說：『出家這件事，名為難得。』

【English Translation】 English version Establishing a Monastery

According to the Vinaya (discipline), the Buddha's great disciples all personally managed their monasteries (Jing She). For example, Mahakasyapa (Da Jiaye) personally trod mud, etc. The Vibhasa (Pipo Sha Lun) asks: 'The great disciples have exhausted their defilements, why do they still diligently manage these affairs?' The answer is: 'There are five reasons: first, to repay the Buddha's kindness (Bao Fo En); second, to promote the Buddha's Dharma (Zhang Yang Fo Fa); third, to eliminate the inferiority and arrogance of ordinary beings; fourth, to subdue the pride and extravagance of future disciples; and fifth, to initiate future meritorious deeds.'

Three Gates of a Monastery

Usually, monasteries have three gates. If there is only one gate, it is also called the three gates. Why is this? The Buddhabhumi Sutra (Fodi Lun) says: 'The great palace has the three doors of liberation (San Jietuo Men) as the entrance.' The great palace is a metaphor for the emptiness of Dharma and Nirvana (Fakong Niepan). The three doors of liberation refer to the door of emptiness (Kong Men), the door of signlessness (Wuxiang Men), and the door of non-action (Wuzuo Men). Now, monasteries are where people who uphold the precepts and cultivate the Way reside in order to seek Nirvana, so they enter through the three gates.

Renunciation

The Reason for Renunciation

The Yogacarabhumi-sastra (Yuqie Shi Di Lun) says: 'Living at home, afflictions are disturbing, like living in dust; living as a renunciate, it is leisurely and spacious, like being in the void.' Therefore, one should abandon everything. In the well-spoken Vinaya (Pilü, discipline), with right faith, one abandons the home and goes to the homeless life. The Vibhasa says: 'The home is the cause of afflictions. Those who renounce the world do so to eliminate defilements, so they should stay away from home.'

Renunciation is Difficult

(The character 'nan' is pronounced with a level tone) The Samyukta Agama (Za Ahan Jing) says that there was a non-Buddhist named Jambuka (Yan Fu Che) who asked Sariputra (Shelifu): 'What is difficult in the law of the noble sages?' Sariputra said: 'Only renunciation is difficult.' He asked: 'What is difficult?' He replied: 'Loving it is difficult.' He asked: 'How is it loving?' He replied: 'It is difficult to delight in constantly cultivating good deeds.' He asked: 'What is called good deeds?' He replied: 'It is the Eightfold Path (Ba Zhengdao). If those who renounce the world cultivate this path, they will soon quickly exhaust all outflows (Zhu Youlou). (The Eightfold Path refers to right speech (Zhengyu), right action (Zhengye), and right livelihood (Zhengming), these three belong to precepts (Jie), because Theravada Buddhism prioritizes precepts; right concentration (Zhengding), right effort (Zhengqin), and right mindfulness (Zheng Nian), these three belong to concentration (Ding), because concentration is obtained through precepts; right view (Zhengjian) and right thought (Zheng Siwei), these two belong to wisdom (Hui), because wisdom arises from concentration.)' The Qin version of the Samyukta Agama says: 'The matter of renunciation is called difficult to obtain.'

若起噁心。不名難得。

出家以信為首

智度論云。佛言。若人有信。能入我大法海中。能得沙門果。不空剃頭染衣。若無信。是人不能入我大法海。如枯樹不生華實不得沙門果。雖剃頭染衣。讀種種經。能難能答。于佛法中。空無所得。以是義故。在佛法初善以信根故○起信論云。信心有四種。一信根本。所謂樂念真如法故。二信佛有無量功德常念親近供養恭敬。發起善根。愿求一切智故。三信法有大利益。常念修行諸波羅蜜故。四信僧能正修行自利利他。常樂親近諸菩薩眾求學真如行故○唯識論云。信有三別一信實有謂于諸法實事理中深信忍故。二信有德謂於三寶真實德中深信樂故。三信有能謂於一切世出世善深法中深信有力能得能成起希望故○毗婆沙論云。有信如手能取善法故。

出家越五道

注維摩經什法師云。凡夫能出四趣。不能出於天趣。出家求滅。則五道斯越(滅即涅槃也)○肇云。五道非無為之路也。

出家喜

什云。喜有二種。一有現世功德自然忻預。二后得涅槃心常安悅○肇云。夫擾亂出於多求。憂苦生於不足。出家寡慾。擾亂斯無。道法內充故。懷喜有餘。

出家三法

什云。出家凡有三法。一持戒。二禪定。三智慧。持戒能折伏煩惱。令

【現代漢語翻譯】若生起邪惡的念頭，就不能稱之為難得。

出家以信為首

《智度論》中說，佛說：『如果有人有信心，就能進入我的大法海中，能得到沙門的果位，剃頭染衣就不會是徒勞。如果沒有信心，這個人就不能進入我的大法海，如同枯樹不能開花結果，不能得到沙門的果位。即使剃頭染衣，讀誦各種經典，能問能答，對於佛法來說，也是空無所得。』因為這個緣故，在佛法修行的最初，要善於以信心為根本。《起信論》中說，信心有四種：一是信根本，就是樂於思念真如法；二是信佛有無量功德，常常思念親近供養恭敬，發起善根，愿求一切智慧；三是信法有大利益，常常思念修行諸波羅蜜；四是信僧能正確修行，自利利他，常常樂於親近諸菩薩眾，求學真如之行。《唯識論》中說，信有三種差別：一是信實有，就是在諸法實事理中，深深地相信和認可；二是信有德，就是在三寶真實功德中，深深地相信和喜樂；三是信有能，就是在一切世間和出世間的善法中，深深地相信有力量能夠得到和成就，從而生起希望。《毗婆沙論》中說，有信心就像手一樣，能夠取得善法。

出家越五道

鳩摩羅什法師在註釋《維摩經》時說，凡夫能夠超出四惡趣，但不能超出天趣。出家是爲了求得寂滅（涅槃），就能超越五道（五道：地獄、餓鬼、畜生、人、天）。（寂滅就是涅槃）僧肇說，五道不是通往無為的道路。

出家喜

鳩摩羅什說，喜有兩種：一是現世獲得功德，自然歡欣喜悅；二是將來獲得涅槃，內心常常安寧喜悅。僧肇說，擾亂來自於過多的追求，憂愁痛苦來自於不足。出家之人寡慾，擾亂自然就沒有了。道法在內心充滿，所以心中懷有喜悅。

出家三法

鳩摩羅什說，出家總共有三種修行方法：一是持戒，二是禪定，三是智慧。持戒能夠折服煩惱，使...

【English Translation】 If one gives rise to evil thoughts, it cannot be called rare and precious.

Renunciation Begins with Faith

The Mahaprajnaparamita-sastra states: 'The Buddha said, 'If a person has faith, they can enter my great Dharma sea, and can attain the fruit of a sramana (ascetic). Then, shaving the head and dyeing the robes will not be in vain. If there is no faith, this person cannot enter my great Dharma sea, like a withered tree that cannot blossom or bear fruit, and cannot attain the fruit of a sramana. Even if they shave their head and dye their robes, read various scriptures, and are able to ask and answer questions, they will gain nothing in the Buddha-dharma.' For this reason, in the beginning of Buddhist practice, one should be good at using faith as the root.' The Awakening of Faith in the Mahayana states that there are four kinds of faith: First, faith in the fundamental, which is to joyfully contemplate the Tathata (suchness) Dharma; second, faith that the Buddha has immeasurable merits, constantly thinking of approaching, making offerings, and revering, giving rise to good roots, and vowing to seek all wisdom; third, faith that the Dharma has great benefits, constantly thinking of practicing the various paramitas (perfections); fourth, faith that the Sangha (community) can practice correctly, benefiting themselves and others, constantly delighting in approaching the various Bodhisattvas (enlightenment beings), seeking to learn the practice of Tathata. The Vijnaptimatrata-siddhi Sastra states that there are three distinctions of faith: First, believing in reality, which is to deeply believe and accept the truth of all dharmas (phenomena); second, believing in virtue, which is to deeply believe and rejoice in the true virtues of the Three Jewels (Buddha, Dharma, Sangha); third, believing in ability, which is to deeply believe that all wholesome worldly and supramundane dharmas have the power to be attained and accomplished, thereby giving rise to hope. The Vibhasa Sastra states that having faith is like having a hand, which can grasp wholesome dharmas.

Renunciation Transcends the Five Paths

Kumarajiva (Kumarajiva: a famous translator of Buddhist texts) said in his commentary on the Vimalakirti Sutra: 'Ordinary people can escape the four lower realms, but cannot escape the heavenly realm. Renunciation is to seek extinction (Nirvana), then the five paths (gati) will be transcended.' (Extinction is Nirvana) Sengzhao (Sengzhao: a Chinese Buddhist philosopher) said, 'The five paths are not the path to asamskrta (unconditioned).'

Joy of Renunciation

Kumarajiva said, 'There are two kinds of joy: First, naturally rejoicing in the merits gained in this life; second, the mind is always peaceful and joyful upon attaining Nirvana in the future.' Sengzhao said, 'Disturbance arises from excessive seeking, and sorrow and suffering arise from insufficiency. Those who renounce have few desires, so disturbance naturally ceases. Because the Dharma fills the mind, there is an abundance of joy.'

Three Practices of Renunciation

Kumarajiva said, 'There are generally three practices for those who renounce: First, upholding the precepts (sila); second, dhyana (meditative absorption); third, prajna (wisdom). Upholding the precepts can subdue afflictions, causing...

其勢微。禪定能遮煩惱。如右山斷流。智慧能滅煩惱。畢竟無餘○道安法師大戒序云。世尊立教法有三焉。一者戒律。二者禪定。三者智惠。斯三者至道之由戶。泥洹之關要也。戒者斷三惡之干將也。禪者絕分散之利器也。惠者齊藥病之妙醫也。

發心即是出家

凈名經云。汝得阿耨菩提心。即是出家○什云。雖為白衣能發無上心者。以心超三界。形雖有系乃真出家。具足戒行矣(無上心者。兼載萬有。不遺一物也)。

出家正因

寶雨經云。于如來教中。正信出家。非因王力所逼。不為賊抑。不為負債。不怖不活邪命出家為希求正法以信出家。

出家五法

五德福田經云。一者發心出家。懷佩道故。二毀其形好應法服故。三委棄身命。遵崇道故。四永割親愛。無適真故。五志求大乘為度人故。

國王父母不聽許不得出家

僧祇律云。凈飯王請佛。今後父母不聽。不得與出家(此因羅睺羅不告出家故)。何以故。父母恃子為榮故。佛於是制戒。父母不許。不得出家○五百問經云。出家者王法父母不聽。為得戒否。答不得○楞伽經云。父母不聽不得出家。

三等出家人

三千威儀經云。出家行。有始終上中下業。下者。以十戒為本。盡形壽受持。雖舍家

【現代漢語翻譯】現代漢語譯本：其勢微。（指禪定的力量）禪定能夠遮蔽煩惱，就像堵住山上的河流一樣。智慧能夠滅除煩惱，使其徹底不留餘地。道安法師在《大戒序》中說：『世尊所立的教法有三：一是戒律，二是禪定，三是智慧。這三者是通往至道的門戶，是進入涅槃的關鍵。戒律是斬斷三惡的利劍，禪定是斷絕散亂的利器，智慧是針對病癥的良醫。』發菩提心即是出家《維摩詰經》說：『你得到阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），就是出家。』鳩摩羅什（Kumārajīva）說：『即使是白衣（在家之人），如果能發起無上菩提心，因為他的心超越了三界，雖然形體上有所束縛，但實際上是真正的出家，具足了戒行。』（無上心，是兼顧萬有，不遺漏任何事物的心。）出家的真正原因《寶雨經》說：『在如來的教法中，以真正的信心出家，不是因為被國王的權力所逼迫，不是因為被盜賊脅迫，不是因為負債，不是因為害怕無法生存而以邪命的方式出家，而是爲了希求正法，以信心出家。』出家的五種行為《五德福田經》說：『一是以發菩提心出家，心中懷有道；二是剃除頭髮，穿著符合佛法的僧服；三是委身於佛法，遵從佛道；四是永遠割捨親情愛慾，沒有個人的偏執；五是立志追求大乘佛法，爲了普度眾生。』國王和父母不允許，不得出家《僧祇律》記載：凈飯王（Śuddhodana）請求佛陀，今後父母不允許的，不得允許其出家（這是因為羅睺羅（Rāhula）沒有告知父母就出家了）。為什麼呢？因為父母依靠兒子為榮。因此，佛陀制定戒律，父母不允許的，不得出家。《五百問經》說：出家的人，如果國王和父母不允許，能得到戒律嗎？回答是不能。《楞伽經》說：父母不允許的，不得出家。三種等級的出家人《三千威儀經》說：出家修行，有開始、過程和結果，分為上、中、下三種。下等的，以十戒為根本，終身受持，雖然捨棄了家庭

【English Translation】 English version: Its power is subtle. (Referring to the power of dhyana) Dhyana (禪定, meditation) can obscure afflictions, like blocking a mountain stream. Wisdom (智慧, prajna) can extinguish afflictions, completely without remainder. Dharma Master Dao'an's (道安法師) preface to the Great Precepts says: 'The World Honored One established three teachings: first, precepts (戒律, śīla); second, meditation (禪定, dhyāna); and third, wisdom (智惠, prajñā). These three are the gateway to the ultimate path, the key to Nirvana (泥洹). Precepts are the sharp sword for severing the three evils; meditation is the keen weapon for cutting off distractions; wisdom is the wonderful physician who cures illnesses.' Arousing the Bodhi Mind is Ordination The Vimalakirti Sutra (凈名經) says: 'If you attain the Anuttara-samyak-sambodhi-citta (阿耨菩提心, unsurpassed, complete, perfect enlightenment mind), that is ordination.' Kumārajīva (什) said: 'Even as a layman (白衣), if one can arouse the unsurpassed Bodhi mind, because their mind transcends the three realms, although their form is bound, they are truly ordained, possessing the complete precepts and conduct.' (The unsurpassed mind is one that encompasses all existence, not omitting a single thing.) The True Cause of Ordination The Ratnamegha Sutra (寶雨經) says: 'In the Tathagata's (如來) teachings, to ordain with true faith, not because of being forced by the king's power, not because of being coerced by thieves, not because of being in debt, not because of being afraid of not surviving and ordaining with wrong livelihood, but to seek the true Dharma (正法), to ordain with faith.' The Five Practices of Ordination The Five Virtues Field of Blessings Sutra (五德福田經) says: 'First, to ordain with the Bodhi mind, cherishing the Way in one's heart; second, to shave one's head and wear the Dharma robes; third, to entrust one's life to the Dharma, following the Way; fourth, to forever sever familial love and desire, without personal attachments; fifth, to aspire to the Mahayana (大乘) teachings, for the sake of liberating all beings.' Ordination is Not Permitted Without the Consent of the King and Parents The Mahasamghika Vinaya (僧祇律) records: King Śuddhodana (凈飯王) requested the Buddha (佛), that in the future, those not permitted by their parents should not be allowed to ordain (this was because Rāhula (羅睺羅) ordained without informing his parents). Why? Because parents rely on their sons for honor. Therefore, the Buddha established the precept that those not permitted by their parents should not be allowed to ordain. The Five Hundred Questions Sutra (五百問經) says: If someone ordains without the permission of the king and parents, do they receive the precepts? The answer is no. The Lankavatara Sutra (楞伽經) says: Ordination is not permitted without the consent of the parents. Three Levels of Ordained People The Three Thousand Dignified Manners Sutra (三千威儀經) says: The practice of ordination has a beginning, process, and result, divided into upper, middle, and lower levels. The lower level takes the ten precepts as its foundation, upholding them for the rest of one's life, although having left the family

緣。執作與俗人等。中者應舍作務。具受八萬四千向道因緣。身口意業。未能具足。清凈。心結猶存。未能出離。比上不足。比下有餘也。上者根心猛利。應舍結使纏縛。禪定惠力。心得解脫。凈身口意。出於緣務煩惱之家。永處閑靜清涼之室。是名上等出家弟子。

問出家苦樂

中阿含經云。生聞梵志問佛言。在家出家。以何為苦。佛言在家者。以不自在為苦。謂錢寶谷畜奴婢不增長。因此憂愁。不自在故。苦也。出家者。以自在故苦。謂隨順貪慾瞋恚愚癡。不守禁戒。因此愁戚故。自在為苦也。又問二人以何為樂。佛言。在家者。以自在為樂。謂錢寶谷畜奴婢增長。因此歡喜。自在故樂也。出家者。以不自在為樂。謂學道。不隨貪慾瞋癡行。隨戒所制。無斗諍怨憎憂苦。有義利故。以不自在為樂也(此因不隨心行起三毒業。為戒所制。故云不自在也。以現招清凈名文言當來感天人樂果。故云樂也)。

佛不定答

叔迦經。叔迦婆羅門白佛言。在家白衣。能修福德善根。勝出家否。佛言。我於此中則不定答。若出家者。或有不修善根。則不如在家。若在家者。能修善根。則勝出家(蓋勝出家不修善根污道之者)。

出家行

涅槃經云。夫出家者。不應起惡。身口相應。我棄父

【現代漢語翻譯】現代漢語譯本：緣。下等出家者如同俗人一樣從事各種事務。中等出家者應當放下俗務，具足接受八萬四千種趨向覺悟的因緣，但身、口、意三業未能完全清凈，心中的煩惱結縛依然存在，未能真正解脫。比上不足，比下有餘。上等出家者根器和心性都非常敏銳，應當捨棄煩惱結使的纏縛，通過禪定和智慧的力量，使心獲得解脫，清凈身、口、意三業，脫離緣務和煩惱的束縛，永遠安處於閑靜清涼的境地。這被稱為上等出家弟子。

問出家苦樂

《中阿含經》中記載，生聞梵志問佛陀說：『在家和出家，以什麼為苦？』佛陀說：『在家的人，以不自由為苦，因為錢財、寶物、穀物、牲畜、奴婢不能增長，因此憂愁，因為不自由的緣故，所以是苦。出家的人，以自由為苦，因為隨順貪慾、瞋恚、愚癡，不遵守禁戒，因此愁苦，所以自由是苦。』又問：『這兩種人以什麼為樂？』佛陀說：『在家的人，以自由為樂，因為錢財、寶物、穀物、牲畜、奴婢增長，因此歡喜，因為自由的緣故，所以是樂。出家的人，以不自由為樂，因為學習佛道，不隨順貪慾、瞋癡而行，遵循戒律的約束，沒有爭鬥、怨恨、憂愁和痛苦，有正義和利益的緣故，所以以不自由為樂。（這是因為不隨順自己的心意而行，不起貪、嗔、癡三種毒業，被戒律所約束，所以說不自由。因為現在能招感清凈的名聲和美好的言語，將來能感得天人的快樂果報，所以說是樂。）』

佛不定答

《叔迦經》中記載，叔迦婆羅門對佛陀說：『在家的白衣，能夠修習福德善根，勝過出家之人嗎？』佛陀說：『對於這個問題，我不作一定的回答。如果出家之人，或者不修習善根，那麼就不如在家之人。如果在家之人，能夠修習善根，那麼就勝過出家之人。（大概是勝過那些出家而不修善根，玷污佛道的人。）』

出家行

《涅槃經》中說：『出家之人，不應該作惡，身口意三業應當相應。我捨棄了父

【English Translation】 English version: Condition. Lower-grade renunciants are like ordinary laypeople, engaging in various worldly affairs. Middle-grade renunciants should relinquish worldly duties and fully receive the eighty-four thousand conditions leading to enlightenment, but their actions of body, speech, and mind are not yet fully purified, and the knots of affliction in their hearts remain, preventing true liberation. They are insufficient compared to the higher grades, but have more than the lower grades. Higher-grade renunciants possess sharp faculties and minds, and should abandon the entanglements of afflictions, using the power of meditation and wisdom to attain liberation of the mind, purifying their actions of body, speech, and mind, and escaping from the bonds of worldly affairs and afflictions, dwelling forever in a tranquil and cool abode. These are called higher-grade renunciant disciples.

Question on the Suffering and Happiness of Renunciation

The Madhyama Agama Sutra records that the Brahmin Srona asked the Buddha: 'What is suffering for those who are householders and those who have renounced the world?' The Buddha said: 'For householders, suffering arises from a lack of freedom, because wealth, treasures, grains, livestock, servants, and maids do not increase, causing worry. This is suffering due to a lack of freedom. For renunciants, suffering arises from freedom, because they indulge in greed, hatred, and delusion, and do not observe the precepts, causing sorrow. Therefore, freedom is suffering.' He further asked: 'What is happiness for these two types of people?' The Buddha said: 'For householders, happiness arises from freedom, because wealth, treasures, grains, livestock, servants, and maids increase, causing joy. This is happiness due to freedom. For renunciants, happiness arises from a lack of freedom, because they study the Dharma, do not act according to greed, hatred, and delusion, and follow the restraints of the precepts, free from strife, resentment, worry, and suffering, and having righteousness and benefit. Therefore, happiness arises from a lack of freedom. (This is because not following one's own desires prevents the arising of the three poisons of greed, hatred, and delusion, and being restrained by the precepts is called a lack of freedom. Because one now gains a pure reputation and beautiful words, and in the future will experience the joyful rewards of gods and humans, it is called happiness.)'

The Buddha's Indeterminate Answer

The Sukha Sutra records that the Brahmin Sukha asked the Buddha: 'Are laypeople who cultivate meritorious virtues and roots of goodness superior to renunciants?' The Buddha said: 'To this question, I do not give a definite answer. If a renunciant does not cultivate roots of goodness, then they are inferior to a layperson. If a layperson cultivates roots of goodness, then they are superior to a renunciant. (This probably refers to being superior to those who renounce the world but do not cultivate goodness, thus defiling the Dharma.)'

The Practice of Renunciation

The Nirvana Sutra says: 'Those who have renounced the world should not engage in evil. The actions of body, speech, and mind should be in accordance with the Dharma. I have abandoned my fathe

母妻子。知識出家。正是信諸善覺時。非是修不善覺時○莊嚴法門經云。金色女白文殊言。聽我出家。文殊語言。菩薩出家。非以自剃髮為出家。若能發大精進。為除一切眾生煩惱。是名出家。非以自被染衣。自持戒行名出家。能令毀禁者。安住凈戒。是名出家。非以阿蘭若處獨坐思惟。名出家。能于女色生死流轉。以慧方便。化令解脫。是名出家。非以自身守護戒律名出家。若能廣四無量心(慈。悲。喜。舍。為四無量心。婆沙論云。授與饒益。是慈相。除去衰損。是悲相。慶慰。得舍。是喜相。心懷平等。是舍相)。安置眾生增益善根是名出家。非以自身得入涅槃名為出家。為欲安置一切眾生入大涅槃。是名出家(文多不載)○大法炬陀羅尼經云。出家行有三善一遠離嫉妒(謂親他勝於自無損。橫生妒忌。是名嫉妒)。隨喜教示。二為他作時。不求果報。三不壞損他以成已善。

出家人事務

僧祇律云。出家人。當少事少務。莫為世人譏嫌失他善福○三千威儀經云。出家所作事務有三。一坐禪。二誦經。三勸化。眾事若具足三事。是應出家人法。若不行者是徒生徒死。惟有受罪之因○觀佛三昧經云。比丘常行四法。一晝夜六時說罪懺悔。二常修唸佛。不誑眾生。三修六和敬心。不恚慢。四具修六念。

【現代漢語翻譯】現代漢語譯本：妻子、母親和子女如果想要通過學習佛法出家，這正是信仰諸位覺悟者的好時機，而不是修習不善念的時候。《莊嚴法門經》中記載，金色女問文殊菩薩說：『請允許我出家。』文殊菩薩回答說：『菩薩的出家，不是簡單地剃掉頭髮就叫出家。如果能夠發起廣大的精進心，爲了去除一切眾生的煩惱，這才能叫做真正的出家。不是簡單地穿上染色的衣服，自己持守戒律就叫出家。如果能夠使那些毀犯戒律的人，安住于清凈的戒律之中，這才能叫做真正的出家。不是簡單地在阿蘭若（Aranya，意為寂靜處）獨自靜坐思惟就叫出家。如果能夠在女色生死流轉之中，用智慧和方便，教化眾生令其解脫，這才能叫做真正的出家。不是簡單地自身守護戒律就叫出家。如果能夠廣修四無量心（慈、悲、喜、舍，為四無量心。《婆沙論》中說，給予利益是慈的相，除去衰損是悲的相，慶賀慰問、施捨是喜的相，心懷平等是舍的相），安置眾生，增益善根，這才能叫做真正的出家。不是簡單地自身得入涅槃（Nirvana，意為寂滅）就叫做真正的出家，爲了安置一切眾生進入大涅槃，這才能叫做真正的出家。』（經文內容很多，這裡不全部引用）《大法炬陀羅尼經》中說，出家修行有三種善行：一是遠離嫉妒（指看到別人勝過自己，對自己並沒有損害，卻無端生出嫉妒之心，這就叫做嫉妒），隨喜讚歎並教導開示；二是為他人做事的時候，不求回報；三是不損害他人來成就自己的善行。出家人的事務《僧祇律》中說，出家人，應當少事少務，不要因為世人的譏諷嫌棄而失去他人的善福。《三千威儀經》中說，出家人所應做的事務有三件：一是坐禪，二是誦經，三是勸化。如果能夠具足這三件事，才是出家人應有的行為。如果不能做到，那就是徒然地生存和死亡，只有承受罪過的因緣。《觀佛三昧經》中說，比丘（Bhiksu，意為乞士）應當經常修行四種法：一是晝夜六時說罪懺悔，二是經常修習唸佛，不欺騙眾生，三是修習六和敬心，不嗔恚傲慢，四是具足修習六念。

【English Translation】 English version: If wives, mothers, and children wish to renounce the household life through studying the Dharma, this is precisely the right time to have faith in all the enlightened ones, and not a time to cultivate unwholesome thoughts. The Zhuangyan Famen Jing (Adornment of the Dharma Gate Sutra) states: 'The Golden Woman asked Manjushri (Manjushri, the Bodhisattva of Wisdom), saying, 'Please allow me to renounce the household life.' Manjushri replied, 'A Bodhisattva's (Bodhisattva, an enlightened being) renunciation of the household life is not simply shaving one's head. If one can generate great diligence in order to remove the afflictions of all sentient beings, this is called true renunciation. It is not simply wearing dyed robes and personally upholding precepts that constitutes renunciation. If one can enable those who violate precepts to abide in pure precepts, this is called true renunciation. It is not simply sitting alone in an Aranya (Aranya, a quiet place) and contemplating that constitutes renunciation. If one can, within the cycle of birth and death caused by attachment to female forms, use wisdom and skillful means to transform sentient beings and lead them to liberation, this is called true renunciation. It is not simply personally guarding one's own precepts that constitutes renunciation. If one can cultivate the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity, which are the Four Immeasurable Minds. The Vibhasa Shastra states that giving benefit is the aspect of loving-kindness, removing decline and loss is the aspect of compassion, congratulating and comforting, giving is the aspect of joy, and maintaining equanimity is the aspect of equanimity), settle sentient beings, and increase their roots of goodness, this is called true renunciation. It is not simply oneself entering Nirvana (Nirvana, a state of liberation) that constitutes renunciation; it is for the sake of settling all sentient beings into Great Nirvana that is called true renunciation.' (There is much more in the sutra, which is not all quoted here.) The Great Torch Dharani Sutra states that there are three good deeds in renouncing the household life: first, to stay away from jealousy (meaning that seeing others surpass oneself, which does not harm oneself, yet one groundlessly generates jealousy, this is called jealousy), rejoice and teach; second, when doing things for others, not seeking reward; third, not harming others to accomplish one's own good. Affairs of the Renunciates The Sengqi Vinaya states that renunciates should have few affairs and few tasks, and should not lose others' good fortune because of the ridicule and dislike of worldly people. The Three Thousand Dignities Sutra states that there are three affairs that renunciates should do: first, to sit in meditation; second, to recite sutras; third, to encourage and transform others. If one can fulfill these three affairs, this is the proper conduct for renunciates. If one cannot do so, one is merely living and dying in vain, and only has the causes for receiving punishment. The Contemplation of Buddha Samadhi Sutra states that a Bhiksu (Bhiksu, a mendicant) should constantly practice four dharmas: first, to confess and repent of sins six times day and night; second, to constantly cultivate mindfulness of the Buddha, not deceiving sentient beings; third, to cultivate the mind of the Six Harmonies and Reverence, without anger or arrogance; fourth, to fully cultivate the Six Recollections.

如救頭燃(六念者。唸佛。念法。念僧。念戒。念施。念天也。出深功德經云。此六念法。是菩提心生。菩提法故)○超日明經云。比丘有四法一常念如來。立佛形像。二聞經深義。則信奉行。三雖不見佛。曉了本無。四知十方佛則一法身。

佛留福廕末世弟子

佛藏經云。出家者。當一心行道。隨順法行。勿念衣食有所須者。如來白毫相光功德。百千萬億分中。留一分供諸末世。弟子亦不能窮盡○菩薩本行經云。佛自摩竭國。往毗舍離兩國。人及諸天龍神共獻佛三千寶蓋。佛受二千九百九十九蓋唯一蓋不受。佛言持用覆護後世弟子。令得供養。

師資

師

模範也。周禮師氏注云。教以道之稱也○指歸曰。自具福行。有化他之相○周禮云。為人之長。訓物之規名師長○寶積論云。師長者。若能助益長秀聖者○律云。和尚于弟子。當生兒想。弟子于和尚。當如父想。又稱師父(白虎通云父矩也。以法教子故)。師有二種。一親教師。即是依之出家。授經剃髮之者。毗柰耶。亦云。親教二依止師即是依之稟受三藏學者(但是依學一切事業乃至一日皆得稱師)○五百問云。臨壇諸僧。皆得呼為師否。答無此理。不從受法。盡不得稱師。

和尚

指歸云。郁波弟耶。此云常近此

【現代漢語翻譯】現代漢語譯本：如救頭燃（六念者：唸佛（Buddha，覺悟者），念法（Dharma，佛法），念僧（Sangha，僧團），念戒（Śīla，戒律），念施（Dāna，佈施），念天（Deva，天神）。出自《深功德經》，此六念法，是菩提心（Bodhi-citta，覺悟之心）生起，菩提法（Bodhi-dharma，覺悟之法）的緣故）○《超日明經》說，比丘（Bhikṣu，出家男眾）有四法：一、常念如來（Tathāgata，佛陀的稱號），立佛形像。二、聽聞經典深奧的含義，就信奉實行。三、雖不見佛，卻明白一切事物本性是空無。四、知道十方諸佛實則是一個法身（Dharmakāya，法性之身）。

佛留福廕給末世弟子

《佛藏經》說，出家之人，應當一心修行，隨順佛法而行，不要擔心衣食等生活所需。如來（Tathāgata，佛陀的稱號）的白毫相光（ūrṇā，兩眉之間的白色毫毛）的功德，百千萬億分中，留下一分供給末世的弟子，也是用不窮盡的。○《菩薩本行經》說，佛從摩竭國（Magadha）前往毗舍離（Vaiśālī）兩國，人和諸天龍神共同獻給佛三千寶蓋。佛接受了二千九百九十九個寶蓋，唯獨一個不接受。佛說留下來用以覆護後世弟子，使他們得到供養。

師資

師

模範也。《周禮·師氏注》說，用道教導人的稱謂。○《指歸》說，自身具備福德和修行，有教化他人的相貌。○《周禮》說，作為人的首領，制定事物規範的稱為師長。○《寶積論》說，師長，如果能夠幫助增長聖者之道的。○律藏說，和尚（Upadhyaya，親教師）對於弟子，應當生起如同對待兒子的想法；弟子對於和尚，應當如同對待父親的想法。又稱師父（《白虎通》說，父有法則，用佛法教導弟子）。師有兩種：一、親教師，就是依止他出家，傳授經典、剃度頭髮的人。《毗奈耶》（Vinaya，戒律）也說，親教師。二、依止師，就是依止他稟受三藏（Tripiṭaka，經、律、論）學者（但是依止學習一切事業乃至一日，都可以稱為師）。○《五百問》說，臨壇的諸位僧人，都可以稱為師嗎？答：沒有這個道理。不從他受法，都不能稱為師。

和尚

《指歸》說，郁波弟耶（Upadhyaya），這裡翻譯為常近此。

【English Translation】 English version: Like saving a head on fire (The six recollections: recollection of the Buddha (Buddha, the awakened one), recollection of the Dharma (Dharma, the teachings of the Buddha), recollection of the Sangha (Sangha, the monastic community), recollection of the Śīla (Śīla, precepts), recollection of the Dāna (Dāna, giving), recollection of the Deva (Deva, deities). From the Deep Merit Sutra, these six recollections are the cause of the arising of Bodhi-citta (Bodhi-citta, the mind of enlightenment) and Bodhi-dharma (Bodhi-dharma, the law of enlightenment)) ○ The Sutra of Surpassing the Sun's Brightness says that a Bhikṣu (Bhikṣu, a male monastic) has four qualities: First, he constantly recollects the Tathāgata (Tathāgata, an epithet of the Buddha) and establishes the image of the Buddha. Second, upon hearing the profound meaning of the scriptures, he believes and practices them. Third, although he does not see the Buddha, he understands that the nature of all things is emptiness. Fourth, he knows that the Buddhas of the ten directions are in reality one Dharmakāya (Dharmakāya, the body of the Dharma).

The Buddha Leaves Blessings for Disciples in the Degenerate Age

The Buddha-pitaka Sutra says that those who have left home should single-mindedly practice the Way and follow the Dharma, without worrying about clothing and food. The merit of the white hair mark (ūrṇā, the white hair between the eyebrows) of the Tathāgata (Tathāgata, an epithet of the Buddha), even if one part in hundreds of millions of billions is left to supply the disciples of the degenerate age, it cannot be exhausted. ○ The Sutra on the Fundamental Practices of the Bodhisattvas says that when the Buddha went from Magadha (Magadha) to the two countries of Vaiśālī (Vaiśālī), humans and gods and dragons together offered the Buddha three thousand jeweled canopies. The Buddha accepted two thousand nine hundred and ninety-nine canopies, but did not accept one. The Buddha said to keep it to cover and protect future disciples, so that they may receive offerings.

Teacher and Disciple

Teacher

A model. The commentary on the 'Officer of Instruction' in the Rites of Zhou says that it is a title for teaching people with the Way. ○ 'Zhi Gui' says that one possesses blessings and practices, and has the appearance of transforming others. ○ The Rites of Zhou says that the leader of people, who establishes the rules for things, is called a teacher. ○ The Ratnarashi Sutra says that a teacher is one who can help to grow the path of the sages. ○ The Vinaya says that the Upadhyaya (Upadhyaya, preceptor) should regard the disciple as a son, and the disciple should regard the Upadhyaya as a father. Also called 'Shifu' (The Baihutong says that 'father' has rules, and uses the Dharma to teach disciples). There are two types of teachers: First, the personal teacher, who is the one upon whom one relies to leave home, who transmits the scriptures and shaves the head. The Vinaya (Vinaya, monastic discipline) also says, the personal teacher. Second, the relying teacher, who is the one upon whom one relies to receive the teachings of the Tripiṭaka (Tripiṭaka, the three baskets of scriptures: Sutra, Vinaya, and Abhidharma) (However, relying on someone to learn any activity, even for a day, can be called a teacher). ○ The Five Hundred Questions says, can all the monks present at the altar be called teachers? The answer is no. If one does not receive the Dharma from them, one cannot call them teachers.

Upadhyaya

'Zhi Gui' says that Upadhyaya (Upadhyaya) is translated here as 'always near this'.

受持○(發正)記云。優婆陀訶此云依學○毗奈耶云。鄔波陀耶。此云親教由能教離出世業故。稱受業和尚○什法師云。梵語和尚此名力生○舍利弗問經云。夫出家者。舍其父母生死之家。入法門中。受微妙法。蓋師之力。生長法身。出功德財。養智慧命。功莫大焉○薩婆多律攝云。有二鄔波陀耶一初與出家二為受近圓(此即壇上和尚也四分云同和尚)○毗婆沙論云。和尚有四種。一有法無衣食二有衣食無法。三有法有衣食。四無法無衣食。

師問來出家者

僧祇律云。新欲出家者。不得便說樂事。應說一食一住。少食少飲。多覺少眠。應問彼言汝能否。或答能。方可受之。

律不許度者

僧祇律云。有年八十九十太老七十。臥起須人。俱不聽度○五分律云。一切殘疾惡狀貌毀辱。佛法者皆不得度聖朝有編敕違礙者為師宜慎之。

以貌擇師

律云。時跋難陀在眾。儀貌昂藏。舍利弗形容短小。有外道欲出家。竊作是念。此小比丘智慧尚爾。況堂堂者乎乃投跋難陀出家受戒后問師經律論。悉不能通。外道卻言佛法淺近。嫌諸比丘。反歸本道。

資

指歸云。資者取法。助發已身行解故○伯陽云。不善人善人之資。

小師

寄歸傳云。鐸曷攞唐言小師(受

【現代漢語翻譯】現代漢語譯本《受持○(發正)記》中說，優婆陀訶（Upadhyaya，意為親教師）在此譯為『依學』。《毗奈耶》（Vinaya，意為戒律）中說，鄔波陀耶（Upadhyaya）在此譯為『親教』，因為能夠教導弟子脫離世俗的行業，所以稱為受業和尚（Upadhyaya，親教師）。什法師說，梵語和尚（Upadhyaya）的意思是『力生』。《舍利弗問經》中說，出家之人，捨棄父母和生死之家，進入佛法之門，接受微妙的佛法，這都是師父的力量，生長法身，產生功德財富，養育智慧之命，功德沒有比這更大的了。《薩婆多律攝》中說，有兩種鄔波陀耶（Upadhyaya）：一是初次給予出家，二是為之受近圓戒（Upasampada，比丘戒）。（這指的是壇上的和尚，四分律中稱為『同和尚』）《毗婆沙論》中說，和尚有四種：一是有法而沒有衣食，二是有衣食而沒有法，三是有法也有衣食，四是沒有法也沒有衣食。

師父問前來出家的人：

《僧祇律》中說，對於新來想要出家的人，不能馬上說快樂的事情，應該說一日一食，一處居住，少食少飲，多覺少眠，應該問他是否能夠做到，如果回答能，才可以接受他。

戒律不允許度化的人：

《僧祇律》中說，年齡八十九十太老，或者七十歲，臥起需要別人照顧的人，都不允許度化。《五分律》中說，一切殘疾、惡劣相貌、毀辱佛法的人，都不得度化。聖朝有編敕違礙者，作為師父應該謹慎。

以貌取師：

戒律中說，當時跋難陀（Bhadanta）在僧眾中，儀容相貌魁梧軒昂，舍利弗（Sariputra）形容短小。有外道想要出家，私下想：這個矮小的比丘智慧尚且如此，何況是那位堂堂正正的人呢？於是投奔跋難陀（Bhadanta）出家受戒，之後問師父經律論，都不能通達。外道反而說佛法淺近，嫌棄各位比丘，反而回歸了原來的道路。

資：

《指歸》中說，資的意思是取法，幫助啓發自身的修行和理解。伯陽說，不善之人是善人之資。

小師：

《寄歸傳》中說，鐸曷攞（Dorje）唐言為小師（受）

【English Translation】 English version The 'Shou Chi ○ (Fa Zheng) Ji' says: Upadhyaya (親教師) is translated here as 'Yi Xue' (依學, to rely on learning). The Vinaya (戒律) says: Upadhyaya (親教師) is translated here as 'Qin Jiao' (親教, close teaching), because it can teach disciples to leave worldly affairs, so it is called 'Shou Ye He Shang' (受業和尚, preceptor who transmits karma). Master Shi said: The Sanskrit word Upadhyaya (和尚) means 'Li Sheng' (力生, generating power). The 'Sariputra Questions Sutra' says: Those who renounce the household life abandon their parents and the house of birth and death, enter the gate of Dharma, and receive the subtle Dharma. This is all due to the power of the teacher, growing the Dharma body, producing meritorious wealth, and nurturing the life of wisdom. There is no greater merit than this. The 'Sarvastivada Vinaya Sangraha' says: There are two types of Upadhyaya: one who initially grants ordination, and the other who confers the Upasampada (比丘戒, full ordination). (This refers to the abbot on the altar, called 'Tong He Shang' (同和尚, same preceptor) in the Four-Part Vinaya) The 'Vibhasa Shastra' says: There are four types of Upadhyaya: one who has Dharma but no clothing and food, two who has clothing and food but no Dharma, three who has both Dharma and clothing and food, and four who has neither Dharma nor clothing and food.

The teacher asks those who come to renounce the household life:

The 'Sanghika Vinaya' says: For those who newly desire to renounce the household life, one should not immediately speak of joyful matters, but should speak of eating once a day, living in one place, eating and drinking little, and sleeping less. One should ask them if they can do it. If they answer yes, then one can accept them.

Those whom the Vinaya does not allow to ordain:

The 'Sanghika Vinaya' says: Those who are eighty or ninety years old, or seventy years old and need someone to take care of them when lying down or getting up, are not allowed to be ordained. The 'Five-Part Vinaya' says: All those with disabilities, ugly appearances, or who defame the Buddha Dharma, are not allowed to be ordained. Those who violate the imperial edicts of the Holy Dynasty should be cautious as teachers.

Choosing a teacher by appearance:

The Vinaya says: At that time, Bhadanta (跋難陀) was in the assembly, with a dignified appearance. Sariputra (舍利弗) was short in stature. A heretic wanted to renounce the household life and thought to himself: This short bhikkhu (比丘, monk) has such wisdom, how much more so the dignified one? So he went to Bhadanta (跋難陀) to renounce the household life and receive ordination. Later, he asked the teacher about the sutras, vinaya, and shastras, but he could not understand them. The heretic instead said that the Buddha Dharma was shallow, disliked the bhikkhus, and returned to his original path.

Resources:

The 'Zhi Gui' says: Resources mean taking the Dharma, helping to inspire one's own practice and understanding. Bo Yang said: Unwholesome people are resources for wholesome people.

Junior Master:

The 'Ji Gui Zhuan' says: Dorje (鐸曷攞) in Tang language is 'Junior Master' (receiving).

戒十夏已前。西天皆彌小師)。毗柰耶云。難陀比丘呼十七眾比丘為小師(此蓋輕呼之也)。亦通沙門之謙稱也。昔高僧名僧導。為沙彌時。睿法師見而異之問曰。君于佛法且欲何為導。對曰。愿為法師作都講。睿語曰。君當爲萬人法主。豈可對揚小師乎。

弟子

求法傳云。梵雲室灑。此云所教。舊云弟子○南山鈔云。學在我后。名之弟。解從我生。名之子。即因學者以父兄事師。得稱弟子。又云徒弟。謂門徒弟子略之也(司馬彪曰徒弟子也)。

度惡弟子

優婆塞戒經云。寧受惡戒一日中斷無量命根。終不畜養弊惡弟子。不能調伏。何以故。是惡律儀殃齊(去聲)自身。畜惡弟子。不能教誨。乃令無量人作惡。能謗無量善妙之法○菩薩善戒經云。度惡弟子。則破壞法故名魔弟子。計此罪愆得不慎之。

師資相攝

師。以財法定惠。自攝攝他。住持不失資。以供養諫諍。亦是相攝○南山鈔云。佛法增益廣大。實由師資相攝互相敦遇。財法兩濟日益業深行久德固皆賴矣。比真教陵遲。惠風掩扇。俗懷悔慢。道出非法。並由師無率誘之心。資闕奉行之志。二彼相舍。妄流鄙境。欲令道光。焉可得乎(舉要言之)。

師念弟子

僧祇律云。師。應作是念。當使因我度故

【現代漢語翻譯】現代漢語譯本戒十夏之前，西天都稱呼年輕的僧人為『彌小師』（Mishiaoshi）。《毗奈耶》（Vinaya）中說，難陀（Nanda）比丘稱呼十七位比丘為『小師』（此為輕蔑的稱呼）。『小師』也通常是沙門的謙稱。過去有位高僧名叫僧導（Sengdao），當他還是沙彌的時候，睿法師（Ruifashi）見到他後覺得他與衆不同，便問他說：『你對於佛法想要做什麼？』僧導回答說：『我希望做法師的都講。』睿法師說：『你將來會成為萬人的法主，怎麼能自稱小師呢？』『弟子』《求法傳》（Qiufachuan）中說，梵語為『室灑』（Śiṣya），這裡的意思是『所教』。舊譯為『弟子』。《南山鈔》（Nanshanchao）中說：『學習在我之後，稱為弟；理解從我而生，稱為子。』這是因為學習的人像對待父親兄長一樣對待老師，所以可以稱為弟子。又稱『徒弟』，是『門徒弟子』的省略說法（司馬彪說，徒就是弟子）。『度惡弟子』《優婆塞戒經》（Upasaka Precept Sutra）中說：『寧願受持惡戒一天，斷絕無量命根，也終究不畜養品行惡劣的弟子，因為不能調伏他們。』為什麼呢？因為這種惡劣的律儀會給自身帶來災殃。畜養惡劣的弟子，不能教誨他們，就會導致無量的人作惡，能夠誹謗無量善妙的佛法。《菩薩善戒經》（Bodhisattva Good Precept Sutra）中說：『度化惡劣的弟子，就會破壞佛法，所以稱為魔弟子。』考慮到這些罪過，難道能不謹慎嗎？『師資相攝』老師用財物和佛法給予恩惠，自己攝受也攝受他人，住持佛法而不失。弟子用供養和勸諫來回報，這也是互相攝受。《南山鈔》（Nanshanchao）中說：『佛法增益廣大，實際上是由於師資互相攝受，互相敦促。財物和佛法兩方面的幫助，使事業日益精深，行為長久，德行穩固，都依賴於此。』如今真正的教法衰落，恩惠之風被遮蔽，世俗之人心懷後悔怠慢，道義出現非法之事，都是由於老師沒有引導的心，弟子缺少奉行的志向。師資雙方互相捨棄，邪妄之說流傳於鄙陋的境地。想要使佛法發揚光大，怎麼可能呢？（總而言之）『師念弟子』《僧祇律》（Samghika-vinaya）中說，老師應該這樣想：『應當使他們因為我的度化而得度。』

【English Translation】 English version Before the tenth summer of monastic life, in Western India, young monks were all called 'Mishiaoshi' (彌小師). The 'Vinaya' (毗柰耶) states that the Bhikkhu Nanda (難陀) addressed seventeen Bhikkhus as 'Xiaoshi' (小師, a term of slight disrespect). 'Xiaoshi' is also commonly used as a humble self-reference by śrāmaṇeras. 'Disciple' The 'Qiufachuan' (求法傳) states that in Sanskrit, it is 'Śiṣya' (室灑), which means 'that which is taught'. It was formerly translated as 'disciple'. The 'Nanshanchao' (南山鈔) states: 'Learning comes after me, hence 'di' (弟, younger brother); understanding arises from me, hence 'zi' (子, son).' This is because those who learn treat their teachers as they would their fathers and elder brothers, so they can be called disciples. It is also called 'Tudi' (徒弟), which is an abbreviation of 'mentu dizi' (門徒弟子, disciples of the school) (Sima Biao said, 'Tu' means disciple). 'Converting Evil Disciples' The 'Upasaka Precept Sutra' (優婆塞戒經) states: 'It is better to receive evil precepts for one day, cutting off countless roots of life, than to harbor wicked disciples, because one cannot tame them.' Why? Because such evil discipline brings calamity upon oneself. Harboring wicked disciples, unable to teach them, will lead countless people to do evil and slander countless good and wonderful Dharmas. The 'Bodhisattva Good Precept Sutra' (菩薩善戒經) states: 'Converting evil disciples destroys the Dharma, so they are called demon disciples.' Considering these sins, how can one not be cautious? 'Mutual Support between Teacher and Disciple' The teacher bestows favor through wealth and Dharma, benefiting both themselves and others, upholding the Dharma without loss. The disciple reciprocates with offerings and admonishments, which is also mutual support. The 'Nanshanchao' (南山鈔) states: 'The increase and expansion of the Buddha-dharma is truly due to the mutual support and encouragement between teacher and disciple. Assistance in both wealth and Dharma deepens the practice day by day, and enduring conduct and solid virtue all rely on this.' Nowadays, the true teachings are declining, the wind of grace is obscured, worldly people harbor regret and negligence, and the path produces unlawful things, all because the teacher lacks the heart to guide and the disciple lacks the will to practice. When the two abandon each other, false and deluded teachings spread in base realms. How can one hope to make the Dharma shine brightly? (In short) 'Teacher's Thought for Disciple' The 'Samghika-vinaya' (僧祇律) states that the teacher should think: 'I should enable them to be delivered because of my deliverance.'

。修諸善法。得其道果○長阿含經云。師長以五事視弟子。一順法調御二誨其未聞。三隨其所聞令善義解。四示其善友。五盡已所知誨授不吝○莊嚴論云。一度令出家。二與其受戒。三禁斷諸惡。四攝持以財。五教授以法。

弟子事師

攝大乘論云。始終承奉不相離異名事○四分律云。弟子看和尚當具四心。一親愛。二敬順。三畏難。四尊重侍養承接。如臣子之事君父。如是展轉相敬重贍視能令正法久住。增益廣大○尸迦越經云。弟子事師有五事。一當敬難之。二當知其恩。三所教隨之。四思念不厭。五當從后稱譽○長阿含經云。夫為弟子當以五事敬事師長。一給侍所須。二禮敬供養。三尊重戴仰。四師教誨敬順無違。五從師聞法善持不忘○毗奈耶第三十五卷。佛為高勝比丘說事師法。略云。凡為弟子于師主處常懷恭敬。有畏懼心。不為名聞不求利養。當須早起親問師之四大安隱。起居輕利除小便器。每於半月觀曬牀蓆若不依師得越法罪(好廣知者自檢讀之)○毗奈耶云。弟子門人才見師時即須起立若見親教即舍依止(言見親教舍依止者謂弟子在一處侍稟學師次忽受業師來即舍稟受來侍立受業師左右也)。

教訶弟子

菩薩善戒經云爲師不能教訶弟子。則破佛法當墮地獄○毗奈耶云。弟子有

【現代漢語翻譯】修習各種善法，從而證得道果。（長阿含經中說：『師長以五件事對待弟子：一、依法調御；二、教導他未曾聽聞的；三、隨他所聽聞的，令其善解義理；四、指示他的善友；五、盡其所知，教誨傳授不吝嗇。』）(Chang Ahan Jing) 莊嚴論中說：『一、令其出家；二、為他授戒；三、禁止各種惡行；四、用財物攝持；五、用佛法教授。

弟子事奉師長

攝大乘論中說：『始終承奉，不相分離，這叫做事奉。』(She Da Cheng Lun) 四分律中說：『弟子看待和尚應當具備四種心：一、親愛；二、敬順；三、畏懼困難；四、尊重侍奉承接。如同臣子侍奉君父。這樣輾轉互相尊敬，供養瞻視，能夠使正法長久住世，增益廣大。』(Si Fen Lu) 尸迦越經中說：『弟子事奉師長有五件事：一、應當尊敬畏懼他；二、應當知道他的恩德；三、對於他的教導，應當隨從；四、思念不厭倦；五、應當在背後稱讚他。』(Shi Jia Yue Jing) 長阿含經中說：『作為弟子，應當以五件事尊敬事奉師長：一、供給侍奉他所需要的；二、禮敬供養；三、尊重戴仰；四、對於師長的教誨，恭敬順從不違背；五、從師長那裡聽聞佛法，善於受持不忘記。』(Chang Ahan Jing) 毗奈耶第三十五卷中，佛為高勝比丘說事奉師長之法，簡略地說：『凡是作為弟子，對於師長之處，常常懷有恭敬，有畏懼心，不爲了名聞，不求取利養，應當早起親自問候師長的四大安隱，起居輕利，清除小便器。每半個月觀察晾曬床鋪坐席，如果不依從師長，就得到越法之罪。（喜歡廣知的人自己查閱閱讀）』(Pi Nai Ye) 毗奈耶中說：『弟子門人，才見到師長時，就應當立即起立，如果見到親教師，就捨棄依止（所說的見到親教師就捨棄依止，是指弟子在一處侍奉稟受學師，忽然受業師來了，就捨棄稟受，來侍立在受業師左右）。』

教導呵責弟子

菩薩善戒經中說：『作為師長，不能教導呵責弟子，就破壞佛法，應當墮入地獄。』(Pu Sa Shan Jie Jing) 毗奈耶中說：『弟子有

【English Translation】 Cultivating all kinds of good Dharmas, thereby attaining the fruit of the Path. (The Chang Ahan Jing (Longer Agama Sutra) says: 'A teacher should regard disciples with five things: 1. Taming and subduing according to the Dharma; 2. Teaching them what they have not heard; 3. According to what they have heard, enabling them to understand the meaning well; 4. Showing them their good friends; 5. Exhausting what he knows, teaching and imparting without being stingy.') The Zhuangyan Lun (Treatise on Adornment) says: '1. Causing them to leave home; 2. Giving them precepts; 3. Forbidding all evil; 4. Supporting them with wealth; 5. Teaching them the Dharma.'

Disciples Serving Teachers

The She Da Cheng Lun (Compendium of the Mahayana) says: 'Constantly attending and not separating is called serving.' The Si Fen Lu (Four-Part Vinaya) says: 'When disciples look at their abbots, they should have four minds: 1. Affection; 2. Respectful obedience; 3. Fear of difficulties; 4. Respectful service and reception. Like a subject serving his ruler and father. In this way, mutually respecting, supporting, and looking after each other can enable the Proper Dharma to abide long in the world and increase greatly.' The Shi Jia Yue Jing (Sigalovada Sutra) says: 'Disciples serving teachers have five things: 1. They should respect and fear him; 2. They should know his kindness; 3. They should follow his teachings; 4. They should contemplate without weariness; 5. They should praise him from behind.' The Chang Ahan Jing (Longer Agama Sutra) says: 'As disciples, they should respect and serve their teachers with five things: 1. Providing for their needs; 2. Paying homage and making offerings; 3. Respecting and looking up to them; 4. Respectfully obeying the teacher's instructions without disobedience; 5. Hearing the Dharma from the teacher, being good at upholding it and not forgetting it.' In the thirty-fifth volume of the Pi Nai Ye (Vinaya), the Buddha spoke to the highly virtuous Bhikshus about the Dharma of serving teachers, briefly saying: 'As disciples, they should always have reverence and fear in the presence of their teachers, not for the sake of fame and not seeking profit and support. They should get up early to personally ask about the teacher's four great comforts, light and easy daily life, and clean the urine pot. Every half month, observe and sun the bed and seat. If they do not follow the teacher, they will incur the offense of transgressing the Dharma. (Those who like to know more should check and read it themselves.)' The Pi Nai Ye (Vinaya) says: 'When disciples and students see their teachers, they should immediately stand up. If they see their preceptor, they should abandon their reliance (the so-called seeing the preceptor and abandoning their reliance means that when a disciple is in a place serving and receiving instruction from a teacher, if the preceptor suddenly comes, they should abandon the instruction and stand by the preceptor's side).'

Teaching and Reprimanding Disciples

The Pu Sa Shan Jie Jing (Bodhisattva Good Precepts Sutra) says: 'As a teacher, if one cannot teach and reprimand disciples, one will destroy the Buddha Dharma and should fall into hell.' The Pi Nai Ye (Vinaya) says: 'If a disciple has

五事。方可教訶。一不信。二懈怠。三惡口。四情無羞恥。五近惡知識。佛言但五法有一。皆須教訶。比丘問佛。如何教訶。有五法。一不共語。二不教授。三不同受用。四遮其善事不與依止。五不與同房。

童子

智度論云。梵語鳩摩羅伽。秦言童子○寄歸傳云。白衣詣苾芻所。專誦佛典。求落髮。號童子。西天出家國無制止但投師允可即和僧剃髮即無童子行者之屬今經中呼文殊善財寶積月光等諸大菩薩為童子者。即非稚齒。如智論云。如文殊師利十力四無所畏等。悉具佛事故住鳩摩羅伽地。又云若菩薩從初發心斷淫慾。乃至菩提是名童子。今就此方釋之釋名曰兒。年十五曰童。童獨也。自七歲止十五皆稱童子。謂太和未散故。

度小兒緣起

僧祇律云。佛住舍衛國。阿難有一知識。合門疫死。唯有一小兒在。阿難行過。小兒隨後喚。阿難不聞。為世人譏云。沙門他有強親。今見孤遺不顧。小兒隨入祇園。阿難白佛。此小兒得度否。佛言汝作何心度。答慈愍心。佛言得度(度此小兒。亦不作童子。便剃髮號。驅鳥沙彌)。

行者

善見律云。有善男子。欲求出家。未得衣缽。欲依寺中住者名。畔頭波羅沙(未見譯語)今詳。若此方行者也。經中。多呼修行人。為行者。行是所

【現代漢語翻譯】現代漢語譯本：五種情況下，可以進行教誡和呵斥：一是不相信（佛法），二是懈怠，三是惡語傷人，四是行為沒有羞恥心，五是親近惡知識（指引人作惡的朋友）。佛說，只要有這五種情況中的任何一種，都必須進行教誡和呵斥。比丘問佛，應該如何教誡和呵斥？有五種方法：一是不與他交談，二是不教授他（佛法），三是不與他共同使用（物品），四是阻止他行善事，不讓他依靠（僧團），五是不與他同住一室。

童子（Kumārajīva）：《智度論》中說，梵語是Kumārajīva（鳩摩羅伽），翻譯成漢語是童子。○《寄歸傳》中說，在家信徒到比丘處，專門誦讀佛經，請求剃度出家，就被稱為童子。在西天（印度），出家沒有國家的限制，只要得到師父的允許，就可以由僧人剃度。因此，沒有童子行者這類稱呼。現在經文中稱文殊（文殊師利菩薩）、善財（善財童子）、寶積（寶積菩薩）、月光（月光菩薩）等諸大菩薩為童子，並不是指他們年紀小。如《智度論》所說，像文殊師利菩薩，具有十力、四無所畏等功德，完全具備佛的德行，只是安住在童子的地位上。又說，如果菩薩從最初發心就斷除淫慾，直到證得菩提，就稱為童子。現在就用我們這裡的說法來解釋，『釋名』中說，兒就是童。年齡十五歲稱為童。童，是單獨的意思。從七歲到十五歲都稱為童子，因為此時太和之氣還沒有散失。

度小兒的緣起：《僧祇律》中說，佛住在舍衛國。阿難（阿難陀尊者）有一位熟人，全家都因瘟疫去世了，只留下一個小孩子。阿難走過時，小孩子跟在後面叫他，阿難沒有聽見。世人譏笑說，沙門（出家人）說有很強的親情，現在看到孤兒遺棄卻不顧。小孩子跟著進入祇園（祇樹給孤獨園）。阿難稟告佛，這個小孩子可以度化出家嗎？佛說，你用什麼心來度化他？阿難回答說，用慈悲憐憫的心。佛說，可以度化。（度化這個小孩子，也不把他當作童子，就剃度頭髮，稱為驅鳥沙彌）。

行者：《善見律》中說，有善男子，想要出家，還沒有得到衣缽，想要依靠寺廟居住，就稱為畔頭波羅沙（未見翻譯）。現在詳細考察，就像我們這裡的行者一樣。經文中，大多稱修行人為行者，行是所為。

【English Translation】 English version: Five matters justify teaching and admonishment: 1. Disbelief (in the Dharma), 2. Laziness, 3. Harsh speech, 4. Lack of shame, 5. Association with evil companions (those who lead one to do evil). The Buddha said that if any of these five conditions are present, teaching and admonishment are necessary. A Bhikshu (monk) asked the Buddha, 'How should one teach and admonish?' There are five methods: 1. Not speaking with him, 2. Not teaching him (the Dharma), 3. Not sharing (possessions) with him, 4. Preventing him from doing good deeds and not allowing him to rely on (the Sangha), 5. Not sharing a room with him.

Kumārajīva (童子): The Mahāprajñāpāramitāśāstra (智度論) states that the Sanskrit term is Kumārajīva (鳩摩羅伽), which translates to 'child' or 'youth' in Chinese. ○ The Nanhai Jigui Neifa Zhuan (寄歸傳) mentions that a layperson who goes to a Bhikshu (monk), diligently recites Buddhist scriptures, and requests ordination is called a '童子' (child monk). In Western India, there are no national restrictions on ordination; as long as a teacher approves, monks can perform the tonsure. Therefore, there is no category of '童子行者' (child practitioner). In the current scriptures, referring to great Bodhisattvas such as Mañjuśrī (文殊師利菩薩), Sudhana (善財童子), Ratnakuta (寶積菩薩), and Candraprabha (月光菩薩) as '童子' does not imply that they are young in age. As the Mahāprajñāpāramitāśāstra states, Mañjuśrī Bodhisattva possesses the ten powers, four fearlessnesses, and other qualities of a Buddha, yet he abides in the state of a '童子'. It also says that if a Bodhisattva renounces sexual desire from the initial aspiration until attaining Bodhi, they are called a '童子'. Now, explaining it according to our local customs, the Shiming (釋名) says that '兒' (child) is '童'. The age of fifteen is called '童'. '童' means 'alone'. From the age of seven to fifteen, they are all called '童子', because the great harmony (太和) has not yet dissipated.

The Origin of Ordaining Young Children: The Mahāsāṃghika Vinaya (僧祇律) states that the Buddha was residing in Shravasti (舍衛國). Ananda (阿難陀尊者) had an acquaintance whose entire family died from a plague, leaving only a small child. As Ananda passed by, the child followed him and called out, but Ananda did not hear. People criticized him, saying, 'The Shramana (monk) claims to have strong kinship, but now he sees an orphan and abandons him.' The child followed him into Jetavana (祇樹給孤獨園). Ananda reported to the Buddha, 'Can this child be ordained?' The Buddha asked, 'With what intention do you want to ordain him?' Ananda replied, 'With a compassionate heart.' The Buddha said, 'He can be ordained.' (Ordaining this child, without treating him as a '童子', he was tonsured and called a 'bird-chasing Shami (沙彌)'.)

Practitioner (行者): The Samantapāsādikā (善見律) states that a virtuous man who desires to become a monk but has not yet obtained robes and a bowl, and wishes to reside in a temple, is called a 'Paṇṭhūparāsaka' (畔頭波羅沙) (translation not found). Upon closer examination, it is like the '行者' (practitioner) here. In the scriptures, those who practice are often called '行者', '行' (practice) is what is done.

修二種行也。者即五蘊假者。是能修行之人也。凡十六歲已上。應呼行者。謂男生八歲毀齒。十六陽氣全。以其有意樂信忍。修凈梵行故。自晉時已有此人。如東林遠大師下有辟蛇行者。

剃髮

祠部牒

此牒。自尚書省祠部司出。故稱祠部。按僧史略云。唐會要曰。則天延載元年五月十五日。敕天下僧尼。隸祠部。此為始也。義取其善禳惡福解災也○續會要云。天寶六年五月。制所度僧尼。仍令祠部。給牒。此為始也。

剃髮

律云。毀其形好。剃除鬚髮。俾即發先業。使異余出家者○因果經云。過去諸佛。為成就無上菩提故。舍飾好。剃鬚發。即發願言。今落髮故。愿與一切眾生斷除煩惱。及以習障(此悉達太子。剃髮之時言也)。

周羅發

即今親教和尚。最後為剃頂上發也。梵語周羅。此云小結。且三界九地。煩惱見修。所斷有八十一品。即第九地末品煩惱。名小結。微細難除。今此頂發。喻彼煩惱。九十六種外道。皆不能盡除。唯佛弟子能斷故。親教師最後剃者。表為除殘結。令出三界故。

父母拜

南山鈔十二卷。法苑二十二卷。皆云。剃髮了。禮繞三寶。拜謝大眾。及二師已。然後在末座坐。父母諸親。皆為作禮拜。賀悅其道意。此亦如儒禮

冠義曰。冠者。禮之始也。凡冠日。見母母拜。見兄兄拜之。注云。以其成人而為禮。今人子出家事佛剃髮為禮之始也。父母設拜。以其出世而為禮。抑又拜其法服戒體故也。亦是遠襲我佛之家風也。謹按根本毗柰耶律云。佛父凈飯王聞太子已成佛。在室羅伐城竹林精舍。王乃裁書遣使。往請歸國許之。王敕群臣曰。一切義成將歸鄉。可修飾城隍。莊嚴道路。于屈路陀林。造一精舍。爾時世尊作是念。若我徒行入城。諸釋必起慢心。應以神變入城。即共諸聲聞。涌在虛空。現諸神變。將近城攝諸神通。唯佛去地一人許。凌虛而行。民庶馳觀。各相謂言。為父禮子耶。為子禮父耶。時凈飯王見太子儀相非世。乃頭面禮足。時諸臣民情。俱不忍共言。云何尊父禮子之足耶。王曰。汝等不應作是念。當初太子生時。無人扶持。四方各行七步。于爾時我便禮其足。後於剡部樹下坐。日已過午。諸樹影東。唯剡部樹影不移。蔭太子身。我又禮其足。今當第三禮也。爾時世尊就座坐。父王復禮佛足。對面而坐。告大眾曰。此是第四禮子足也。自後日來即禮○本起經云。父王頭面禮佛足者。一者敬道。二者愛子故(今剃髮后。父母拜賀。亦此二緣也)○摩耶經云。爾時摩耶夫人(即佛母也)長跪佛前。五體投地。說偈云。稽首頭面禮

【現代漢語翻譯】冠義說：『冠』是禮儀的開始。凡是行冠禮之日，（受冠者）見到母親要拜，見到兄長也要拜。註釋說，這是因為（受冠者）已經成年，所以要行禮。現在人們的兒子出家侍奉佛陀，剃髮是禮儀的開始，父母向其設拜，是因為他出世修行而行的禮。而且也是拜他的法衣和戒體，這也是遠遠地效仿我們佛陀的家風。謹按《根本毗奈耶律》記載，佛陀的父親凈飯王（Suddhodana）（釋迦牟尼佛的父親）聽說太子已經成佛，在室羅伐城（Sravasti）的竹林精舍（Veluvana），國王於是寫信派遣使者，前去請佛陀回國，佛陀應允了。國王敕令群臣說：『一切義成（Siddhartha，釋迦牟尼佛的本名）將要回鄉，可以修飾城墻，莊嚴道路，在屈路陀林（Kutagara Hall）建造一座精舍。』當時世尊這樣想：『如果我徒步行走入城，各位釋迦族人必定會生起輕慢之心，應該以神通變化入城。』於是與各位聲聞弟子，涌現在虛空之中，顯現各種神通變化。將要靠近城時，收攝各種神通，只有佛陀離地一人高，在空中行走。百姓奔走觀看，各自互相說道：『是父親向兒子行禮呢？還是兒子向父親行禮呢？』當時凈飯王見到太子的儀容相貌非同凡世，於是頭面觸地禮拜佛足。當時各位臣民心中都不忍心，共同說道：『怎麼能讓尊貴的父親禮拜兒子的腳呢？』國王說：『你們不應該這樣想。當初太子出生時，無人扶持，向四方各走了七步，在那個時候我就禮拜了他的腳。後來在剡部樹（Jambudvipa tree）下打坐，太陽已經過了中午，各種樹的影子都向東邊傾斜，只有剡部樹的影子沒有移動，遮蔽著太子的身體，我又禮拜了他的腳。現在是第三次禮拜了。』當時世尊就座而坐，父王再次禮拜佛足，面對面坐著，告訴大眾說：『這是第四次禮拜兒子的腳了。』自那以後每天都禮拜。（今剃髮后，父母拜賀，也是這兩種緣故。）《摩耶經》（Maya Sutra）記載，當時摩耶夫人（Maya）（釋迦牟尼佛的母親）長跪在佛前，五體投地，說偈語道：『稽首頭面禮。』現代漢語譯本

【English Translation】 Guanyi said: 'Crowning' is the beginning of ritual. On the day of the crowning ceremony, (the one being crowned) bows to his mother upon seeing her, and bows to his elder brother upon seeing him. The commentary says that this is because (the one being crowned) has come of age and should therefore perform the ritual. Now, when people's sons leave home to serve the Buddha, shaving their heads is the beginning of the ritual, and parents bow to them because it is a ritual performed for their renunciation of the world. Moreover, it is also a bow to their Dharma robes and precepts, which is also a distant imitation of the family tradition of our Buddha. According to the Fundamental Sarvastivada Vinaya, when King Suddhodana (Suddhodana) (father of Shakyamuni Buddha) heard that the prince had become a Buddha and was in the Bamboo Grove Monastery (Veluvana) in Sravasti, the king wrote a letter and sent messengers to invite the Buddha to return to the country, which the Buddha agreed to. The king ordered his ministers, saying, 'Siddhartha (Siddhartha, the original name of Shakyamuni Buddha) is about to return home, so decorate the city walls, adorn the roads, and build a monastery in the Kutagara Hall.' At that time, the World Honored One thought, 'If I walk into the city on foot, the Shakya people will surely develop arrogance, and I should enter the city with supernatural powers.' So he and his Shravaka disciples appeared in the void, displaying various supernatural transformations. As they approached the city, they withdrew their supernatural powers, and only the Buddha walked in the air, about one person's height above the ground. The people ran to watch, saying to each other, 'Is the father bowing to the son? Or is the son bowing to the father?' At that time, King Suddhodana saw that the prince's appearance was extraordinary, so he prostrated himself with his head and face touching the Buddha's feet. At that time, the ministers and people all felt unbearable and said together, 'How can the honorable father bow to the son's feet?' The king said, 'You should not think like this. When the prince was born, he walked seven steps in each of the four directions without anyone supporting him, and at that time I bowed to his feet. Later, he sat under the Jambudvipa tree, and the sun had passed noon, and the shadows of the trees all leaned to the east, but the shadow of the Jambudvipa tree did not move, sheltering the prince's body, and I bowed to his feet again. Now is the third time I bow.' At that time, the World Honored One sat down, and the father king bowed to the Buddha's feet again, sitting face to face, and told the assembly, 'This is the fourth time I bow to my son's feet.' From then on, he bowed every day. (Now, after shaving the head, parents bow and congratulate, also for these two reasons.) The Maya Sutra records that at that time, Maya (Maya) (mother of Shakyamuni Buddha) knelt before the Buddha, prostrating herself with her five limbs touching the ground, and said in a verse: 'I bow my head and face in reverence.' English version

。無上大法王(此父母拜緣略引為證今國家有制。慎勿違之。五分律。佛言非我所制。余方為清凈者不得不行。此謂王法不得不依也。○薩婆多論云。比丘違王制者犯突吉羅罪)。

沙彌

此始落髮后之稱謂也。梵音訛也此譯為息慈。謂安息在慈悲之地故。又此人息世染之情。以慈濟群生故。又云。初入佛法。多存俗情故。須息惡行慈也○大毗婆沙論云。室利摩拏洛迦唐言勤策男。謂此人離四性罪。六遮罪。勤自策勵不犯令清凈故○寄歸傳云。室羅末尼羅。唐。言求寂。夫稱寂者。即涅槃也。言此人出煩惱家。求趣涅槃故。

才剃髮便授十戒

寄歸傳云。西國出家具有聖制。諸有發心出家者。師乃問諸難事。難事既無許之攝受。或經旬月。令其解息。師乃為授五戒。方名鄔波索迦。此是創入佛法之基。七眾所攝也。師次為辦縵條僧腳崎下裙濾羅缽等。方請阿遮梨為剃髮師親爲著下裙。次與上衣令頂戴受著已授與缽器授十戒。此名室羅末尼羅。方成應法。為五眾攝。堪消施利。若恐其十戒毀破。大戒。不成此則妄負求寂之名。既不合消常住受施。負債何疑。應依教而為濟度。

三品沙彌

僧祇律云。佛制年不滿十五。不應作沙彌。后在迦維衛國。阿難有親里二小兒孤露阿難養育之

【現代漢語翻譯】現代漢語譯本：無上大法王（父母拜見這件事，可以略微引用作為依據，現在國家有制度規定，務必不要違反。五分律中，佛說：『不是我制定的，其他地方認為是清凈的，不得不實行。』這就是說王法不得不遵守。薩婆多論中說：比丘違反王制，犯突吉羅罪）。

沙彌

這是剛剃髮后的稱謂。是梵語的音訛，翻譯為『息慈』。意思是安息在慈悲之地。又說，此人止息世俗的染污之情，用慈悲救濟眾生。又說，剛進入佛法，大多還存有世俗的情感，所以要止息惡行，行慈悲之事。大毗婆沙論中說：室利摩拏洛迦（Śrīmaṇalocaka），翻譯成漢語是『勤策男』。意思是這個人遠離四種根本罪和六種遮罪，勤奮地自我策勵，不犯戒，保持清凈。寄歸傳中說：室羅末尼羅（Śrāmaṇera），翻譯成漢語是『求寂』。所謂『寂』，就是涅槃。意思是這個人離開煩惱之家，尋求趣向涅槃。

才剃髮便授予十戒

寄歸傳中說：西國有出家的聖制。凡是發心出家的人，師父會問一些難事。如果難事沒有，就允許他攝受。或者經過十天半個月，讓他解除雜念。師父才為他授予五戒，才稱為鄔波索迦（Upāsaka，近事男）。這是初入佛法的基礎，屬於七眾之一。師父接著為他準備縵條、僧腳崎下裙、濾羅缽等，才請阿遮梨（Ācārya，軌範師）為他剃髮，師父親自為他穿下裙，然後給他上衣，讓他頂戴受著，授予缽器，授予十戒。這稱為室羅末尼羅（Śrāmaṇera），才算符合應有的法則，屬於五眾之一，堪能消化施主的供養。如果擔心他毀破十戒，大戒不能成就，這就是虛妄地辜負了求寂之名。既然不適合消化常住的供養和接受佈施，那欠債還有什麼疑問呢？應該依照教法來救濟他。

三品沙彌

僧祇律中說：佛制定年齡不滿十五歲，不應該做沙彌。後來在迦維衛國（Kapilavastu），阿難（Ānanda）有兩個親戚小孩，孤苦無依，阿難養育他們。

【English Translation】 English version: The Supreme Dharma King (The matter of parents prostrating can be slightly cited as evidence, but now the country has regulations, so be sure not to violate them. In the Five-Part Vinaya, the Buddha said: 'It was not established by me; those in other places who consider it pure must practice it.' This means that the laws of the king must be obeyed. The Sarvāstivāda Vinaya states: A Bhikṣu who violates the king's regulations commits a Ḍuṣkṛta offense).

Śrāmaṇera (沙彌)

This is the title after the initial tonsure. It is a corruption of the Sanskrit sound, translated as 'cessation of compassion'. It means resting in a place of compassion. It also means that this person ceases worldly defilements and uses compassion to relieve sentient beings. It is also said that because one has just entered the Buddha-dharma, one mostly retains worldly emotions, so one must cease evil deeds and practice compassion. The Mahāvibhāṣā states: Śrīmaṇalocaka (室利摩拏洛迦) in Tang language means 'diligent prompter boy'. It means that this person is free from the four root sins and six obstructive sins, and diligently encourages himself not to violate them, keeping himself pure. The Record of Returning to the South Sea states: Śrāmaṇera (室羅末尼羅) in Tang language means 'seeker of tranquility'. The so-called 'tranquility' is Nirvāṇa. It means that this person leaves the house of afflictions and seeks to go to Nirvāṇa.

Immediately Ordained with the Ten Precepts After Shaving the Head

The Record of Returning to the South Sea states: The Western countries have sacred rules for ordination. When someone aspires to leave home, the teacher asks difficult questions. If there are no difficulties, he is allowed to be accepted. Or after ten days or half a month, he is allowed to clear his mind. The teacher then gives him the five precepts, and he is called Upāsaka (鄔波索迦). This is the foundation for entering the Buddha-dharma, and is included in the seven assemblies. The teacher then prepares the mānatva, saṃghāṭī, antarvāsa, kuśī, and pātra, and invites the Ācārya (阿遮梨) to shave his head. The teacher personally puts on the antarvāsa for him, then gives him the upper garment, and has him wear it respectfully. He gives him the bowl and gives him the ten precepts. This is called Śrāmaṇera (室羅末尼羅), and he is in accordance with the Dharma, included in the five assemblies, and able to digest the alms of the donors. If there is concern that he will break the ten precepts and the great precepts will not be accomplished, then he is falsely betraying the name of seeker of tranquility. Since he is not suitable to digest the alms of the Saṃgha and receive donations, what doubt is there about owing debts? He should be helped according to the teachings.

Three Kinds of Śrāmaṇeras

The Saṃghika Vinaya states: The Buddha established that those under the age of fifteen should not be made Śrāmaṇeras. Later, in Kapilavastu (迦維衛國), Ānanda (阿難) had two young relatives who were orphans, and Ānanda raised them.

。佛問何不出家。阿難白佛言佛制不許度。佛問是二小兒。能驅食上烏未答能。佛言聽作驅烏沙彌。最下七歲。至年十三者。皆名驅烏沙彌。若年十四。至十九名應法沙彌(今呼沙彌為法公也)若年二十已上。皆號名字沙彌。

沙彌亦名比丘

善見律云。如有檀越來。請比丘沙彌雖未具戒。亦入比丘數。是為名字比丘○涅槃經云。譬如幼年。初得出家。雖未受具。即墮僧數○四分律云。從大比丘。下次第與沙彌房舍臥具。若利養隨次與之。

沙彌行

毗尼母論云。沙彌應知慚愧。善住事師。法中不應懈怠放恣。當自慎身口卑己敬人。常樂持戒。莫樂調戲。不應自恃才力。復莫輕躁。應知羞恥。不說無定亂言。惟庠序合理。知凈不凈。常逐二師。讀誦經法。一切眾中。若有所作。皆不得違○五百問經云。沙彌詐稱大道人。受比丘一拜。是名賊住○有沙彌七十二威儀經一卷。在傳字函。好善有請檢讀之。

法衣

衣

釋名曰。服上曰衣。衣依也。所依以庇寒暑也。左傳曰。衣身之章也。白虎通曰。衣者隱也。所以隱形也。文子曰。衣足以蓋形。以御風寒也。西天出家者衣。律有制度。應法而作。故曰法衣(西天一切帛未剪者皆呼為衣)。

二衣

謂聽制二衣也○

【現代漢語翻譯】現代漢語譯本：佛陀問阿難為什麼不出家。阿難回答佛陀說：『佛陀制定了不允許（我）出家。』佛陀問那兩個小孩子，『能驅趕食物上的烏鴉嗎？』（他們）回答『能』。佛陀說：『允許他們做驅烏沙彌。』最小七歲，到十三歲的，都叫做驅烏沙彌。如果十四歲到十九歲，叫做應法沙彌（現在稱沙彌為法公）。如果二十歲以上，都叫做名字沙彌。

沙彌也稱為比丘

《善見律》中說：『如果有施主來，請比丘和沙彌，即使沒有受具足戒，也算入比丘的數目。』這叫做名字比丘。《涅槃經》中說：『譬如幼年，剛開始出家，即使沒有受具足戒，也已經屬於僧團的數目。』《四分律》中說：『從年長比丘開始，按順序給沙彌分配房舍臥具。如果有供養，也按順序分給他們。』

沙彌的修行

《毗尼母論》中說：『沙彌應該知道慚愧，好好地侍奉師長，在佛法中不應該懈怠放縱，應當謹慎自己的身口意，謙卑自己，尊敬他人，常常喜歡持戒，不要喜歡調戲。不應該自恃才華和能力，也不要輕率急躁，應該知道羞恥，不說沒有根據的胡言亂語，只說有條理合理的話。知道什麼是清凈的，什麼是不清凈的，常常跟隨兩位師父，讀誦經法。在一切大眾中，如果有什麼事情要做，都不能違背（師長的教導）。』《五百問經》中說：『沙彌假裝是得道之人，接受比丘的一拜，這叫做賊住。』有一卷《沙彌七十二威儀經》，在傳字函中，喜歡行善的人可以請求查閱。

法衣

衣

《釋名》中說：『穿在身上的叫做衣。衣，是依靠的意思，用來遮蔽寒暑。』《左傳》中說：『衣服是身份的標誌。』《白虎通》中說：『衣，是隱藏的意思，用來隱藏形體。』《文子》中說：『衣服足夠遮蓋身體，抵禦風寒。』西天出家人的衣服，戒律有制度，按照佛法制作，所以叫做法衣（西天一切沒有裁剪的布都叫做衣）。

二衣

指聽許製造的兩件衣服。

【English Translation】 English version: The Buddha asked Ānanda (a principal disciple of the Buddha) why he had not renounced the world. Ānanda replied to the Buddha, 'The Buddha has established a rule not permitting (me) to renounce.' The Buddha asked the two young children, 'Can (you) drive away the crows from the food?' (They) replied, 'Yes.' The Buddha said, 'Permit them to be 'crow-driving' Śrāmaṇeras (novice monks). The youngest being seven years old, up to thirteen years old, all are called 'crow-driving' Śrāmaṇeras. If they are fourteen to nineteen years old, they are called 'Dharma-abiding' Śrāmaṇeras (now Śrāmaṇeras are called Dharma Masters). If they are twenty years old or older, they are all called 'Name' Śrāmaṇeras.

Śrāmaṇeras are also called Bhikṣus (monks)

The Vinaya-mātṛkā (a text on monastic rules) says, 'If there are donors who come and invite Bhikṣus and Śrāmaṇeras, even if they have not received the full precepts, they are counted among the Bhikṣus.' This is called 'Name' Bhikṣu. The Nirvana Sutra says, 'For example, a young person who has just renounced the world, even if they have not received the full precepts, they already belong to the Sangha (monastic community).' The Sarvāstivāda Vinaya says, 'Starting from the senior Bhikṣus, give the Śrāmaṇeras rooms and bedding in order. If there are offerings, distribute them to them in order.'

The Conduct of Śrāmaṇeras

The Vinaya-mātṛkā says, 'Śrāmaṇeras should know shame and respect, serve their teachers well, and should not be lazy or indulgent in the Dharma. They should be careful of their body, speech, and mind, humble themselves, and respect others. They should always be happy to uphold the precepts, and should not enjoy teasing. They should not rely on their talents and abilities, nor should they be rash and impetuous. They should know shame, and not speak unfounded nonsense, but only speak logically and reasonably. They should know what is pure and what is impure, and always follow their two teachers, reciting the scriptures. In all assemblies, if there is something to be done, they must not disobey (the teachers' instructions).' The Five Hundred Questions Sutra says, 'If a Śrāmaṇera pretends to be an enlightened person and receives a bow from a Bhikṣu, this is called 'stealing residence'.' There is a scroll of the 'Śrāmaṇera's Seventy-Two Manners Sutra' in the letter-transmitting box. Those who like to do good can request to read it.

Dharma Robe

Robe

The Shi Ming (a dictionary) says, 'What is worn on the body is called a robe. Robe means reliance, used to shield from cold and heat.' The Zuo Zhuan (a historical text) says, 'Robes are the symbols of status.' The Bai Hu Tong (a comprehensive study of Confucianism) says, 'Robe means concealment, used to conceal the form.' The Wenzi (a Taoist text) says, 'Robes are enough to cover the body and protect from wind and cold.' The robes of those who have renounced the world in the Western Regions (India) have regulations in the Vinaya, made according to the Dharma, so they are called Dharma robes (in the Western Regions, all uncut cloth is called robes).

Two Robes

Refers to the two robes that are permitted to be made.

瑜伽論問云。何開聽謂佛于毗奈耶中。開許一切能無染污。現所受用資生因緣。云何制止。謂佛于毗奈耶中。制止一切自性罪法。違無罪法故(向下聽制篇義同此也。謂律中佛有聽衣。製衣故云二衣也)。

三衣

蓋法衣有三也。一僧伽梨(即大衣也)。二郁多羅僧(即七條也)三安陀會(即五條也。此是三衣也。若呼七條。偏衫。裙。為三衣者。誤之也)。慧上菩薩經云。五條名中著衣。七條名上衣。大衣名眾集時衣○四分律云。應作安陀會。儭體衣。郁多羅僧。僧伽梨。入聚落著○增輝記云。三衣之名。無正翻譯。皆從人強名之也。謂。見安陀會。有五幅。便喚作五條。見郁多羅僧有七幅。便呼為七條。見大衣條數多。故名雜碎衣也。夫大衣者。三衣中主。最為殊勝故。若從用名。入王宮時入聚落時衣也。七條名中價衣。謂不貴大衣不賤五條故。若從用名入眾衣也。五條名下衣。謂在七條下故。若從用名園中行道雜作衣也(園即寺院)○雜阿含經云。修四無量者。並剃除鬚髮服三法衣○僧祇律云。三衣者賢聖沙門之摽幟也○四分律云。三世如來。並著如是衣○智度論云。佛弟子。住于中道。故著三衣○薩婆多論云。欲現未曾有法故。九十六種外道無此三名。為異外道故。著三衣○華嚴經云。為舍離三

【現代漢語翻譯】現代漢語譯本《瑜伽師地論》中問道：什麼是『開聽』？意思是佛陀在《毗奈耶》（Vinaya，戒律）中，開許一切能夠沒有染污，現在所受用、滋養生命的因緣。什麼是『制止』？意思是佛陀在《毗奈耶》中，制止一切自性罪法，因為這些罪法違背了無罪之法。（以下關於『聽』和『制』的意義與此相同。所謂律中的『聽衣』和『製衣』，指的是兩種不同的衣物）。

三衣

法衣大致有三種：一是僧伽梨（Samghati，即大衣）；二是郁多羅僧（Uttarasanga，即七條衣）；三是安陀會（Antarvasa，即五條衣。這三種是三衣。如果將七條衣、偏衫、裙子稱為三衣，那就是錯誤的）。《慧上菩薩經》中說：『五條衣名為中著衣，七條衣名為上衣，大衣名為眾集時衣。』《四分律》中說：『應當製作安陀會（貼身衣）、郁多羅僧、僧伽梨，進入村落時穿著。』《增輝記》中說：『三衣的名稱沒有正式的翻譯，都是人們強行命名的。』例如，看到安陀會有五幅布，就稱其為五條衣；看到郁多羅僧有七幅布，就稱其為七條衣；看到大衣的條數很多，所以稱其為雜碎衣。大衣是三衣中最主要的，最為殊勝，如果從用途來命名，就是入王宮時或入聚落時所穿的衣服。七條衣名為中價衣，因為它不像大衣那樣貴重，也不像五條衣那樣低賤。如果從用途來命名，就是入眾時所穿的衣服。五條衣名為下衣，因為它穿在七條衣的下面。如果從用途來命名，就是園中（寺院）行道或雜作時所穿的衣服。』《雜阿含經》中說：『修習四無量心的人，應當剃除鬚髮，穿著三法衣。』《僧祇律》中說：『三衣是賢聖沙門的標誌。』《四分律》中說：『過去、現在、未來三世的如來，都穿著這樣的衣服。』《智度論》中說：『佛弟子安住于中道，所以穿著三衣。』《薩婆多論》中說：『爲了展現未曾有之法，因為九十六種外道沒有這三種名稱，爲了區別于外道，所以穿著三衣。』《華嚴經》中說：『爲了舍離三』

【English Translation】 English version The Yogacarabhumi-sastra asks: What is meant by 'allowing'? It means that the Buddha, in the Vinaya (discipline), allows all the conditions that can be free from defilement and are currently used to sustain life. What is meant by 'prohibiting'? It means that the Buddha, in the Vinaya, prohibits all inherently sinful dharmas because these dharmas violate the faultless dharmas. (The meaning of 'allowing' and 'prohibiting' below is the same as this. The so-called 'allowed robe' and 'prohibited robe' in the Vinaya refer to two different kinds of robes.)

The Three Robes

There are generally three kinds of Dharma robes: first, the Samghati (the great robe); second, the Uttarasanga (the seven-strip robe); and third, the Antarvasa (the five-strip robe). These three are the three robes. It is wrong to call the seven-strip robe, the undershirt, and the skirt the three robes. The Sutra of Wisdom Supreme Bodhisattva says: 'The five-strip robe is called the inner robe, the seven-strip robe is called the upper robe, and the great robe is called the robe for gatherings.' The Sarvastivada Vinaya says: 'One should make the Antarvasa (the body-covering robe), the Uttarasanga, and the Samghati, and wear them when entering villages.' The Commentary on Increasing Splendor says: 'The names of the three robes have no formal translations; they are all names forcibly given by people.' For example, seeing that the Antarvasa has five strips of cloth, they call it the five-strip robe; seeing that the Uttarasanga has seven strips of cloth, they call it the seven-strip robe; seeing that the great robe has many strips, they call it the patchwork robe. The great robe is the most important and most excellent of the three robes. If named according to its use, it is the robe worn when entering the royal palace or entering villages. The seven-strip robe is called the medium-priced robe because it is not as expensive as the great robe nor as cheap as the five-strip robe. If named according to its use, it is the robe worn when entering the assembly. The five-strip robe is called the lower robe because it is worn under the seven-strip robe. If named according to its use, it is the robe worn when walking in the garden (monastery) or doing miscellaneous work.' The Samyukta Agama Sutra says: 'Those who cultivate the four immeasurables should shave their beards and hair and wear the three Dharma robes.' The Mahasamghika Vinaya says: 'The three robes are the marks of virtuous and holy Sramanas.' The Sarvastivada Vinaya says: 'The Tathagatas of the past, present, and future all wear such robes.' The Mahaprajnaparamita-sastra says: 'Disciples of the Buddha abide in the Middle Way, so they wear the three robes.' The Sarvastivada-sastra says: 'In order to manifest a Dharma that has never existed before, because the ninety-six kinds of heretics do not have these three names, and in order to distinguish themselves from the heretics, they wear the three robes.' The Avatamsaka Sutra says: 'In order to abandon the three'

毒故○戒壇經云五條斷貪。身業也。七條斷嗔。口業也。大衣斷癡。心業也。○增輝記問云。何不增四。咸二。惟三也。答三奇數屬陽。陽能生萬物。今制三衣。表生萬善。取益物之義也。

統名

袈裟者。蓋從色彰稱也。梵音具云迦羅沙曳。此云不正色○四分律云。一切上色衣不得畜。當壞作迦沙色。今略梵語也又名壞色○業疏云。本作迦沙。至梁葛洪撰字苑下方添衣。言道服也。

別名

大集經云。袈裟名離染服○賢愚經云出世服○如幻三昧經云。無垢衣。又名忍辱鎧。又名蓮華衣。謂不為欲泥染故。又名幢相謂不為邪所傾故。又名田相衣。謂不為見者生惡故。又名消瘦衣。謂著此衣煩惱消瘦故。又名離塵服。去穢衣。又名振越。

大衣有三品九種

薩娑多論云。僧伽梨有三品。自九條。十一條。十三條名下品衣。皆兩長一短作。十五條。十七條。十九條。名中品衣。皆三長一短作。二十一條。二十三條。二十五條。名上品衣。皆四長一短作○增輝記問。七條何品攝。答下品攝。以兩長一短作故(律中三衣。各有廣長肘量既佛言度身而衣更不錄也)。

五部衣色

舍利弗問經云。摩訶僧祇部。勤學眾經。宣講真義。以處本居中。應著黃色衣。曇無德部。通達理

【現代漢語翻譯】現代漢語譯本：毒故（音譯，含義不詳）戒壇經中說，五條袈裟斷除貪慾，屬於身業；七條袈裟斷除嗔恚，屬於口業；大衣斷除愚癡，屬於心業。增輝記中問道：為什麼不增加到四條、六條、八條，而只有三條呢？回答說：三是奇數，屬於陽，陽能產生萬物。現在制定三衣，表示能產生萬種善行，取其利益萬物的意義。

統稱

袈裟，大概是從顏色上來彰顯稱謂的。梵語完整地說是迦羅沙曳（kasaya，袈裟），這裡翻譯為不正色。《四分律》中說，一切上等顏色的衣服都不能蓄積，應當破壞成迦沙色（kasaya，袈裟）。現在是省略了梵語的說法。又名壞色。《業疏》中說，原本寫作迦沙（kasaya，袈裟），到梁朝葛洪撰寫的《字苑》下方才新增了『衣』字，意思是道服。

別稱

《大集經》中說，袈裟名為離染服。《賢愚經》中說，是出世服。《如幻三昧經》中說，是無垢衣，又名忍辱鎧，又名蓮華衣，意思是不會被慾望的污泥所沾染。又名幢相，意思是不會被邪見所傾倒。又名田相衣，意思是不會讓見到的人產生惡念。又名消瘦衣，意思是穿著這件衣服，煩惱就會消減。又名離塵服、去穢衣，又名振越。

大衣有三品九種

《薩娑多論》中說，僧伽梨（samghati，大衣）有三品。九條、十一條、十三條的稱為下品衣，都是兩長一短的縫製方法。十五條、十七條、十九條的稱為中品衣，都是三長一短的縫製方法。二十一條、二十三條、二十五條的稱為上品衣，都是四長一短的縫製方法。《增輝記》中問道：七條袈裟屬於哪一品？回答說：屬於下品，因為是兩長一短的縫製方法。（律中三衣，各有廣長肘的量度，既然佛陀說過量身而製衣，這裡就不再記錄了）。

五部衣色

《舍利弗問經》中說，摩訶僧祇部（Mahasamghika，大眾部）勤奮學習經典，宣講真義，因為處在本來的居所中，應當穿著黃色衣服。曇無德部（Dharmaguptaka，法藏部）通達義理

【English Translation】 English version: The Vinaya Sutra of Dugu (transliteration, meaning unknown) states that the five-striped kasaya (kasaya, monastic robe) severs greed, which belongs to the karma of the body; the seven-striped kasaya severs anger, which belongs to the karma of speech; and the great robe severs ignorance, which belongs to the karma of the mind. The Zeng Hui Ji (Record of Increasing Splendor) asks: Why not increase to four, six, or eight stripes, but only three? The answer is: Three is an odd number, belonging to yang, and yang can generate all things. Now, the three robes are prescribed to represent the generation of all kinds of goodness, taking the meaning of benefiting all things.

General Name

Kasaya (kasaya, monastic robe), is probably named to highlight its color. The complete Sanskrit term is Kasaya. Here it is translated as 'improper color'. The Sarvastivada Vinaya states that all superior colored clothes should not be accumulated, but should be destroyed to make kasaya color. Now, it is an abbreviated Sanskrit term. It is also called 'destroyed color'. The Ye Shu (Commentary on Karma) states that it was originally written as kasaya, and only in the Liang Dynasty, when Ge Hong compiled the Zi Yuan (Dictionary of Characters), was the character 'clothing' added below, meaning the robe of the Way.

Specific Names

The Mahasamghata Sutra states that the kasaya is called the 'robe of detachment'. The Xian Yu Jing (Sutra of the Wise and Foolish) states that it is the 'robe of transcendence'. The Ruhuansanmei Jing (Sutra of Illusionary Samadhi) states that it is the 'immaculate robe', also called the 'armor of forbearance', and also called the 'lotus robe', meaning it will not be stained by the mud of desire. It is also called the 'banner appearance', meaning it will not be overturned by evil views. It is also called the 'field appearance robe', meaning it will not cause those who see it to generate evil thoughts. It is also called the 'attenuating robe', meaning that wearing this robe will diminish afflictions. It is also called the 'robe of detachment from dust', the 'robe of removing defilement', and also called Zhen Yue.

The Great Robe has Three Grades and Nine Types

The Sarvastivada-vinaya-vibhasa states that the samghati (samghati, great robe) has three grades. Nine, eleven, and thirteen stripes are called lower-grade robes, all made with two long and one short strips. Fifteen, seventeen, and nineteen stripes are called middle-grade robes, all made with three long and one short strips. Twenty-one, twenty-three, and twenty-five stripes are called upper-grade robes, all made with four long and one short strips. The Zeng Hui Ji (Record of Increasing Splendor) asks: Which grade does the seven-striped kasaya belong to? The answer is: It belongs to the lower grade because it is made with two long and one short strips. (The three robes in the Vinaya each have the measurement of the width and length of an elbow. Since the Buddha said to tailor the robe according to the body, it is not recorded here).

The Colors of the Robes of the Five Schools

The Sariputrapariprccha Sutra states that the Mahasamghika (Mahasamghika, Great Assembly School) diligently studies the scriptures and expounds the true meaning. Because they reside in their original dwelling place, they should wear yellow robes. The Dharmaguptaka (Dharmaguptaka, School of the Dharma Protector) is well-versed in the principles

味。開導利益。表發殊勝。應著赤色衣。薩婆多部。博通敏達。以導法化。應著皂色衣。迦葉彌部。精勤勇猛。攝護眾生。應著木蘭衣。彌沙塞部。禪思入微。究暢幽密。應著青色衣(謹按四分律云上色衣不得畜。當壞作迦沙色。今曇無德部。即四分所宗自著赤衣。是南方正色。與諸部皆競違佛制。今試論之。以累見天竺來僧衣色證知皆似色也應是譯人以壞色難名。故托指青黃赤皂等)。

問五部衣得取次著否

答舍利弗問經云。有比丘羅旬。以薄福故。乞食不得。后以五部衣。更互著之。便得大飲食。故佛言我法出家。純服弊帛。因羅旬故。聽受種種衣。

紫衣

此非五部衣色。乃是國朝賜沙門故今尚之。僧史略云。按唐書。則天朝有僧法朗等九人。重譯大云經畢。並賜紫袈裟。銀龜袋。此賜衣之始也。自後諸代皆行此賜。至大宋太平興國初。許四海僧入殿庭。乞比試三學。下開封府。差僧證經律論義。十條全通。乃賜紫衣。號為手錶僧。以其面手進表也。尋因功德使奏。今天下一家。不須手錶求選敕依自此每遇　皇帝誕節。親王宰輔。節度下至正刺史。得上表薦所知僧道紫衣惟兩街僧錄所薦得入內是日授門下牒。給紫衣。四事。謂之簾前紫。此最榮觀也。然此衣。以國恩故得著。極不容

【現代漢語翻譯】現代漢語譯本：味。開導利益。表發殊勝。應當穿著赤色衣。薩婆多部（梵文：Sarvāstivāda，有部，一切有部）。博學通達，聰敏練達。以引導佛法教化，應當穿著皂色衣。迦葉彌部（梵文：Kāśyapīya，飲光部）。精進勤奮，勇猛精進，攝受守護眾生，應當穿著木蘭色衣。彌沙塞部（梵文：Mahīśāsaka，化地部）。禪定思維修習深入細微，窮究通暢幽深隱秘之理，應當穿著青色衣。（謹按《四分律》所說，上等顏色的衣服不得蓄積，應當破壞使其成為袈裟色。如今曇無德部，即四分律所宗，卻穿著赤色衣，是南方正色，與各部都競相違背佛制。如今試著論述此事，因為多次見到從天竺來的僧人，衣服顏色都相似，應該是翻譯的人覺得壞色難以命名，所以假託為青黃赤皂等顏色）。

問：五部的衣服可以隨意輪流穿著嗎？

答：《舍利弗問經》中說，有比丘羅旬，因為福報淺薄的緣故，乞食不得。後來用五部的衣服，更替輪流穿著，便得到大量的飲食。所以佛說，我的佛法出家弟子，本來只穿破舊的布帛。因為羅旬的緣故，才允許接受種種衣服。

紫衣

這並非五部衣服的顏色，而是國家朝廷賜給沙門的，所以現在還流行。僧史略中說，按照《唐書》記載，則天皇帝時期有僧人法朗等九人，重新翻譯《大云經》完畢，都被賜予紫袈裟、銀龜袋。這是賜衣的開始。自此以後各朝各代都實行這種賞賜。到大宋太平興國初年，允許四海僧人進入殿庭，請求比試三學（經、律、論），下令開封府，派遣僧人考證經律論的義理，十條全部通達，就賜予紫衣，號為手錶僧，因為他們面手進呈表章。不久因為功德使上奏，現在天下一家，不需要手錶求選，皇帝下敕令依照此例。自此以後每逢皇帝誕辰，親王宰輔，節度使下至正刺史，可以上表推薦所知的僧道，授予紫衣，只有兩街僧錄所推薦的才能進入內廷，當日授予門下牒，給予紫衣和四事供養，這被稱為簾前紫，是最榮耀的待遇。然而這種衣服，是因為國家恩賜才能穿著，極其不容易。

【English Translation】 English version: Taste. To enlighten and benefit. To express and reveal the extraordinary. One should wear red robes. The Sarvāstivāda (the 'All Exist' school). Broadly learned and quick-witted. To guide the Dharma and transform others, one should wear black robes. The Kāśyapīya (the 'Kāśyapa' school). Diligent and vigorous. To gather and protect sentient beings, one should wear magnolia-colored robes. The Mahīśāsaka (the 'Territory Establishing' school). Deeply immersed in meditative contemplation. Thoroughly understanding the profound and secret, one should wear blue robes. (According to the Vinaya in Four Parts, superior colored robes are not allowed to be accumulated. They should be destroyed and made into the color of a 'kasaya' robe. Now, the Dharmaguptaka school, which follows the Vinaya in Four Parts, wears red robes, which is the proper color of the South, competing with all the other schools and violating the Buddha's precepts. Now, let's discuss this matter. Because I have repeatedly seen monks coming from India, the color of their robes is similar. It should be that the translator found it difficult to name the destroyed color, so they referred to blue, yellow, red, black, etc.).

Question: Can the robes of the five schools be worn interchangeably?

Answer: The 'Śāriputraparipṛcchā-sūtra' says that there was a 'bhikṣu' named 'Raśun'a. Because of his meager merit, he could not obtain alms. Later, by wearing the robes of the five schools alternately, he obtained abundant food and drink. Therefore, the Buddha said, 'My Dharma's renunciants originally only wear tattered cloths. Because of 'Raśun'a, they are allowed to receive various robes.'

Purple Robes

This is not the color of the five schools' robes, but rather what the national court bestows upon 'śramaṇas', so it is still popular today. The 'Monk History Abridged' says that according to the 'Tang History', during the reign of Empress 'Wu Zetian', there were nine monks, including 'Fa Lang', who finished re-translating the 'Great Cloud Sutra', and were all bestowed with purple 'kasaya' robes and silver turtle pouches. This was the beginning of bestowing robes. Since then, all dynasties have followed this practice. In the early years of the 'Taiping Xingguo' period of the Great Song Dynasty, monks from all over the world were allowed to enter the palace courtyard to request a competition in the three studies (sutras, vinaya, and śāstras). The 'Kaifeng' prefecture was ordered to send monks to examine the meaning of the sutras, vinaya, and śāstras. Those who passed all ten items were bestowed with purple robes and were called 'hand-presenting monks', because they presented memorials with their hands. Soon after, the merit envoy reported that the world is now one family, and there is no need to seek selection through hand-presenting. The emperor issued an edict to follow this example. From then on, whenever it was the emperor's birthday, princes, chancellors, commissioners, and even prefects could present memorials recommending monks and Taoists they knew to be granted purple robes. Only those recommended by the monks' registry of the two streets could enter the inner court. On that day, they were granted a decree from the 'Menxia' department, purple robes, and the four requisites. This was called 'purple before the curtain', which was the most honorable treatment. However, these robes can only be worn because of the country's grace, and it is extremely difficult to obtain.

易。皆形相分。按東觀奏記云。大中年。大安國寺僧修會能詩應制。才思清拔。一日聞帝乞紫衣。帝曰。不于汝怪但觀汝相有闕未賜也。及賜著歸寺。忽暴病而卒。近代亦屢有此人焉。

染色

律有三種壞色。謂。青。黑。木蘭。鈔云青謂銅青。黑謂雜泥(即溝瀆中泥)。木蘭即樹皮(此說壞新衣之色也。今云。染色亦無出此三也。今詳禪僧多著墨黲衣若深色者。可是律中皂黑衣攝緣用墨靛與雜泥不遠故若淡而青白者可是律中青衣攝以用銅青板緣雜墨染故)。

物體

準律有十種。不越布絹紬三也。須是厚熟致(密也)者○五百問經云。三衣得用生絹作否答一切生物但不現身者得(律中遮此經開)。

田相緣起

僧祇律云。佛住王舍城。帝釋石窟前經行。見稻田畦畔分明。語阿難言。過去諸佛衣相如是。從今依此作衣相○增輝記云。田畦貯水。生長嘉苗。以養形命。法衣之田。潤以四利之水。增其三善之苗。以養法身慧命也。

作法

毗奈耶云。僧伽梨。得兩重作(義凈云。僧伽胘。唐言重複衣)。若三重作者。得惡作罪(自九條至二十五條。得用物夾作)○四分律云。大衣七條。要割截作。若五條。得褶葉作○準律。大衣服五日成。七條四日。成。五條二日成。

【現代漢語翻譯】現代漢語譯本：容易理解，都是關於形相的區分。按照《東觀奏記》記載，大中年間，大安國寺的僧人修會能寫詩應制，才思敏捷。一天，他向皇帝請求賜予紫衣。皇帝說：『朕不是怪你，只是看你的相貌有所欠缺，所以沒有賜予你。』等到賜予紫衣后，他穿著回到寺廟，忽然暴病而死。近代也屢次有這樣的人。

染色

律藏中有三種壞色，分別是青色、黑色、木蘭色。鈔本上說，青色指銅青，黑色指雜泥（即溝渠中的泥）。木蘭色指樹皮（這是說破壞新衣服的顏色。現在說染色，也沒有超出這三種顏色。現在詳細觀察禪僧大多穿著墨黲色的衣服，如果是深色的，可以算是律藏中的皂黑色衣服所攝取的顏色，因為用墨和靛與雜泥相差不遠；如果顏色淡而青白，可以算是律藏中的青色衣服所攝取的顏色，因為用銅青板來鑲邊，用雜墨來染色）。

物體

按照律藏，有十種物體，但不超出布、絹、紬這三種。必須是厚實緻密的。○《五百問經》說，三衣可以用生絹製作嗎？回答是，一切生物，只要不顯現身形，都可以（律藏中禁止，但此經允許）。

田相緣起

《僧祇律》說，佛陀住在王舍城，在帝釋石窟前經行。看到稻田的田埂分明，告訴阿難說：『過去諸佛的衣服形相就是這樣。從今以後，按照這個樣子製作衣服的形相。』○《增輝記》說，田地裡的田埂可以儲水，生長美好的稻苗，用來養活生命。法衣的田地，用四利的水來滋潤，增長三種善的苗，用來養活法身慧命。

作法

《毗奈耶》說，僧伽梨（Sanghati，重複衣），可以做成兩重（義凈說，僧伽胘，唐言是重複衣）。如果做成三重，就犯惡作罪（從九條到二十五條，可以用物夾來製作）。○《四分律》說，大衣七條，要割截製作。如果是五條，可以用褶葉製作。○按照律藏，大衣服五日完成，七條四日完成，五條二日完成。

【English Translation】 English version: It is easy to understand; all are distinctions regarding forms and appearances. According to the 'Dongguan Zouji' (Records from the Eastern Pavilion), during the Da Zhong era, the monk Xiu Hui of Da』an Temple was skilled at writing poems for imperial command, with quick and clear thoughts. One day, he requested the emperor to grant him a purple robe. The emperor said, 'I am not blaming you, but I see a deficiency in your appearance, so I have not granted it to you.' After being granted the purple robe, he wore it back to the temple and suddenly died of a sudden illness. There have been similar cases in recent times.

Dyeing

The Vinaya (律藏) has three kinds of 'bad' colors: blue, black, and magnolia. The commentary says that blue refers to copper blue, black refers to mixed mud (i.e., mud from ditches). Magnolia refers to tree bark (this refers to ruining the color of new clothes. Now, dyeing does not go beyond these three colors. Now, observing Chan monks mostly wear dark grayish clothes; if they are dark in color, they can be considered as being included in the black robes of the Vinaya, because the use of ink and indigo is not far from mixed mud; if the color is light and bluish-white, they can be considered as being included in the blue robes of the Vinaya, because copper blue is used for edging, and mixed ink is used for dyeing).

Objects

According to the Vinaya, there are ten kinds of objects, but they do not go beyond cloth, silk, and pongee. They must be thick and dense. ○ The 'Five Hundred Questions Sutra' says, can the Sanghati (三衣, three robes) be made of raw silk? The answer is that all living things, as long as they do not manifest their form, are permissible (the Vinaya prohibits this, but this sutra allows it).

The Origin of the Field-Like Appearance

The 'Sengqi Vinaya' says that the Buddha was staying in Rajagriha (王舍城), walking in front of the Indrasila Guha (帝釋石窟). Seeing the clear divisions of the rice paddies, he said to Ananda (阿難), 'The appearance of the robes of past Buddhas was like this. From now on, make the appearance of the robes according to this.' ○ The 'Zenghui Ji' says that the ridges in the fields can store water, grow good rice seedlings, and nourish life. The field of the Dharma robe is irrigated with the water of the four benefits, increasing the seedlings of the three good deeds, to nourish the Dharma body and wisdom life.

Procedure

The 'Vinaya' says that the Sanghati (僧伽梨, double layered robe) can be made with two layers (Yijing (義凈) says that Sanghatiena (僧伽胘), in Tang language, means a repeated robe). If it is made with three layers, one commits a Dukata (惡作) offense (from nine to twenty-five strips, object clips can be used to make it). ○ The 'Sarvastivada Vinaya' says that the Sanghati (大衣, large robe) with seven strips must be cut and made. If it is five strips, it can be made with pleated leaves. ○ According to the Vinaya, the large robe takes five days to complete, the seven-strip robe takes four days, and the five-strip robe takes two days.

限日不成。尼犯墮。比丘犯突吉羅罪。非本工故○(僧祇)律云。若作衣餘人助作。恐限日不成。應粗行鍼。急成竟受持。后更細刺○南山大師章服儀云。諸律成衣。隨其豐儉。先其本制。如僧伽梨。欲創裁者。二十五條。財少以次減之。乃至九條七條。又不足乃縵作又云。今有情纏嗜好。自迷針縷。動必資人。但論刺作之纖媚。不計工價之高下。或有雇縫之直。倍于衣價履歷荒孀。譏過斯負(抄略不次)。

明孔

三衣葉上不刺合處。謂之明孔。有云若田畦入水之竇。按根本百一羯磨。凈三藏云。西國三衣。並皆刺合。唯東夏開而不縫。詳觀律檢。實無開法。

縵衣

梵音缽吒。唐言縵條。即是一幅㲲量以。三衣等。但無田相者是(西國㲲幅只闊故)。自佛法至漢。涉一百八十七年。凡出家者。未識割截法只著此衣。

貼相

此法自縵條起也。十誦律云比丘居山野。許著縵條衣。不許著入聚落。應于衣上。貼作田相。又云。比丘貧少衣。不能割截應于衣上安貼。若五七九條。若過十五條等。

納衣

又名五納衣。謂衣有五種故。十誦律云。一有施主衣。二無施主衣。三往還衣(酉夭人亡衣屬以衣贈送至林卻取施僧)四死人衣。五糞掃衣。此自有五種。一道路棄衣

【現代漢語翻譯】現代漢語譯本如果限定的日期無法完成，尼（尼姑）會犯墮罪。比丘（和尚）會犯突吉羅罪（輕罪），因為他們不是專業的工匠。僧祇律中說：『如果製作衣服，其他人幫忙製作，恐怕限定的日期無法完成，應該粗略地縫製，快速完成並接受，之後再進行精細的縫製。』南山大師的《章服儀》中說：『各種律宗對於製作衣服，根據其豐儉程度，首先要遵循其原本的制度。例如僧伽梨（Sanghati，大衣），想要開始裁剪的，應該是二十五條。如果財物不足，可以依次減少，乃至九條、七條。如果還不足，就用縵（Man，無田相的衣）來製作。』又說：『現在的人們沉溺於嗜好，自己迷惑于針線，一舉一動都必須依靠別人。只討論刺繡製作的精細美麗，不考慮工價的高低。或者有僱傭縫紉的費用，超過了衣服的價格。屢次經歷荒年，受到譏諷，這是過錯和負擔（抄略不按順序）。』

明孔

三衣（Tricivara，袈裟）的葉子上不縫合的地方，叫做明孔。有人說像田地裡進入水的孔穴。按照根本百一羯磨（Karma，業），凈三藏說：『西方的三衣，都是縫合的。只有東夏（中國）是打開而不縫合的。』詳細觀察律藏，實際上沒有打開的說法。

縵衣

梵語是缽吒（Pata），唐語是縵條，就是一幅布。和三衣等同，只是沒有田相。這是因為西方的布幅很窄。從佛法傳入漢朝，經過一百八十七年，凡是出家的人，都不認識割截的方法，只穿這種衣服。

貼相

這種方法是從縵條開始的。《十誦律》中說：『比丘居住在山野，允許穿縵條衣，不允許穿著進入村落。應該在衣服上，貼上田相。』又說：『比丘貧窮缺少衣服，不能割截，應該在衣服上安貼，可以是五條、七條、九條，或者超過十五條等。』

納衣

又名五納衣，意思是衣服有五種。《十誦律》中說：『一是有施主（Dana，佈施者）的衣服，二是無施主的衣服，三是往還衣（有人去世，將衣服贈送給僧人，僧人送到林間，又取回贈送給其他僧人），四是死人衣，五是糞掃衣。』這裡自有五種，一是道路上丟棄的衣服。

【English Translation】 English version If the limited date cannot be met, a Bhikkhuni (nun) commits a Pacittiya offense. A Bhikkhu (monk) commits a Dukkata offense because they are not professional artisans. The Sarvastivada Vinaya states: 'If making clothes and others help, fearing the limited date cannot be met, one should roughly sew, quickly complete and accept it, and then do fine stitching later.' The 'Chapter on Clothing and Insignia' by Master Nanshan states: 'Various Vinayas, regarding the making of clothes, according to their abundance or scarcity, should first follow their original system. For example, the Sanghati (great robe), if wanting to start cutting, should be twenty-five strips. If wealth is insufficient, it can be reduced in order, even to nine or seven strips. If still insufficient, then make a Mana (cloth without field marks).' It also says: 'Now people are addicted to hobbies, themselves confused by needle and thread, every move must rely on others. They only discuss the exquisite beauty of embroidery, not considering the high or low of labor costs. Or there are hiring sewing costs that exceed the price of the clothes. Repeatedly experiencing famine years, being ridiculed, this is a fault and burden (copied out of order).'

Ming Kong (Bright Hole)

The place where the leaves of the Tricivara (three robes) are not sewn together is called Ming Kong. Some say it's like the holes in a field where water enters. According to the Fundamental Hundred Karmas, the Pure Tripitaka says: 'The three robes of the West are all sewn together. Only the East (China) is open and not sewn.' Examining the Vinaya in detail, there is actually no saying of opening.

Mana Robe

The Sanskrit is Pata, the Tang language is Mantiao, which is a piece of cloth. It is the same as the three robes, but without field marks. This is because the width of the cloth in the West is very narrow. From the introduction of Buddhism to the Han Dynasty, after one hundred and eighty-seven years, all those who left home did not know the method of cutting and only wore this robe.

Tie Xiang (Attached Marks)

This method started from the Mana strip. The Dasabhumi Sutra says: 'A Bhikkhu living in the mountains is allowed to wear a Mana strip robe, but is not allowed to wear it to enter villages. One should attach field marks on the robe.' It also says: 'A Bhikkhu is poor and lacks clothes, cannot cut, should attach to the robe, it can be five, seven, nine strips, or more than fifteen strips, etc.'

Na Robe (Rag Robe)

Also known as the Five Na Robe, meaning the robe has five kinds. The Dasabhumi Sutra says: 'One is the robe of a Dana (donor), two is the robe without a donor, three is the returning robe (someone dies, gives the robe to a monk, the monk sends it to the forest, and then takes it back to give to other monks), four is the robe of a dead person, five is the robe of discarded rags.' Here are five kinds, one is the robe discarded on the road.

(脫厄衣也)二糞掃處衣。三河邊棄衣。四蟻穿破衣。五破碎衣。又有五種。一火燒衣。二水漬衣。三鼠咬衣。四午嚼衣。五奶母棄衣。已上衣。天竺人諱忌故。棄之以不任用義同糞掃故。共納成衣。名糞掃衣也。律云。一切上色不得直用。並須染作迦沙色。今言毳者即是細毛為衣也○智度論云。佛意欲令弟子隨順道行。舍世樂故。贊十二頭陀。如初度五比丘。白佛當著何等衣。佛言應著納衣○十誦云。若納衣不貼田相。不詐披入聚落○此衣有十利。一在粗衣數。二少所求索。三隨意可坐。四隨意可臥。五浣濯易。六少蟲禳。七染易。八難壞。九更不餘衣十不失求道。又云。體是賤物離自貪故。不為盜所貪。常得資身故。少欲者須濟形苦故上士著之。

著衣功過

佛告阿難。衣有二種。謂可親。不可親若著好衣。益其道心。此可親。若損道心。此不可親。是故。或從好衣得道。或從弊衣得道。所悟在心。不拘形服○智度論云。佛言從今日。若有比丘。一心求涅槃。背舍世間者。我聽著價直十萬兩金衣。食百味食。

袈裟五種功德

悲華經云。佛于寶藏佛前。發願成佛時。袈裟有五種功德。一入我法中。犯重邪見等。於一念中。敬心尊重。必於三乘受記。二天龍人鬼。若能敬此袈裟少分。即得

【現代漢語翻譯】現代漢語譯本（脫厄衣也）二、糞掃處衣：從垃圾堆里撿來的布料做的衣服。三、河邊棄衣：在河邊被人丟棄的布料做的衣服。四、蟻穿破衣：被螞蟻咬破的布料做的衣服。五、破碎衣：破爛的布料做的衣服。又有五種：一、火燒衣：被火燒過的布料做的衣服。二、水漬衣：被水浸泡過的布料做的衣服。三、鼠咬衣：被老鼠咬過的布料做的衣服。四、午嚼衣：被蟲子咬過的布料做的衣服。五、奶母棄衣：被保姆丟棄的布料做的衣服。以上這些布料，因為天竺人有所避諱，所以丟棄，因為它們不再適合使用，和垃圾一樣，所以收集起來縫製成衣服，稱為糞掃衣。律中說，所有上等顏色的布料都不能直接使用，必須染成迦沙色（Kāṣāya，袈裟的顏色）。現在說的毳（cuì）衣，就是用細毛做的衣服。《智度論》中說，佛陀希望弟子們能夠隨順修行，捨棄世間的享樂，所以讚歎十二頭陀行（dhūta-guṇa，苦行）。比如當初度化五比丘時，他們問佛陀應該穿什麼樣的衣服，佛陀說應該穿納衣（nāma-cīvara，補綴的衣服）。《十誦律》中說，如果納衣沒有貼上田相（kṣetra-lakṣaṇa，類似稻田的縫補圖案），就不能穿著它進入村落。這種衣服有十種好處：一、屬於粗衣；二、很少需要索取；三、可以隨意坐；四、可以隨意臥；五、容易洗滌；六、很少生蟲；七、容易染色；八、難以損壞；九、不再需要其他衣服；十、不會失去求道的機會。又說，衣服本身是低賤的物品，可以遠離自身的貪慾，不會被盜賊所覬覦，可以經常用來維持生活，所以少欲知足的人需要用它來救濟身體的困苦，所以上士（uttama-puruṣa，高尚的人）穿著它。著衣的功過佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）說，衣服有兩種，即可以親近的和不可以親近的。如果穿著好的衣服，能夠增益道心，這就是可以親近的；如果損害道心，這就是不可以親近的。所以，有的人從好的衣服中得道，有的人從破舊的衣服中得道，所領悟的在於內心，不在於外在的形貌服飾。《智度論》中說，佛陀說，從今天開始，如果有比丘一心求涅槃（nirvāṇa，寂滅），背離捨棄世間，我允許他穿著價值十萬兩金子的衣服，吃各種美味的食物。袈裟的五種功德《悲華經》中說，佛陀在寶藏佛（Ratnagarbha Buddha）前發願成佛時，袈裟有五種功德：一、進入我的佛法中，即使是犯了重罪、持有邪見等，在一念之間，如果能以恭敬心尊重袈裟，必定會在三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）中得到授記（vyākaraṇa，預言成佛）。二、天龍（deva-nāga，天神和龍）、人、鬼，如果能夠敬重這袈裟的少許部分，就能得到利益。

【English Translation】 English version （Tuō è yī yě）2. Clothes from a dust heap: Clothes made from cloth picked up from a garbage heap. 3. Clothes discarded by the riverside: Clothes made from cloth discarded by the riverside. 4. Clothes torn by ants: Clothes made from cloth torn by ants. 5. Broken clothes: Clothes made from tattered cloth. There are also five kinds: 1. Clothes burned by fire: Clothes made from cloth burned by fire. 2. Clothes stained by water: Clothes made from cloth soaked in water. 3. Clothes gnawed by rats: Clothes made from cloth gnawed by rats. 4. Clothes chewed by insects: Clothes made from cloth chewed by insects. 5. Clothes discarded by wet nurses: Clothes made from cloth discarded by wet nurses. The above materials are discarded because people in India avoid them, because they are no longer suitable for use and are like garbage. Therefore, they are collected and sewn into clothes, called 'dust heap robes'. The Vinaya says that all superior colors of cloth cannot be used directly and must be dyed Kāṣāya (Kāṣāya, the color of the robe). The 'flannel' mentioned now is clothes made of fine hair. The Mahāprajñāpāramitāśāstra says that the Buddha wanted his disciples to follow the path of practice and abandon worldly pleasures, so he praised the twelve dhūta-guṇas (dhūta-guṇa, ascetic practices). For example, when he first converted the five bhikṣus, they asked the Buddha what kind of clothes they should wear. The Buddha said they should wear nāma-cīvara (nāma-cīvara, patched robes). The Daśabhūmika Sūtra says that if a patched robe is not affixed with kṣetra-lakṣaṇa (kṣetra-lakṣaṇa, a pattern of patches resembling rice fields), it cannot be worn into a village. This kind of clothing has ten benefits: 1. It belongs to coarse clothing; 2. It requires little solicitation; 3. It can be sat on at will; 4. It can be slept in at will; 5. It is easy to wash; 6. It has few insects; 7. It is easy to dye; 8. It is difficult to damage; 9. No other clothes are needed; 10. It does not lose the opportunity to seek the path. It is also said that the clothes themselves are humble items, which can keep one away from greed, will not be coveted by thieves, and can often be used to maintain life. Therefore, those who are content with little desire need it to relieve the suffering of the body, so the uttama-puruṣa (uttama-puruṣa, noble person) wears it. Merits and Demerits of Wearing Clothes The Buddha told Ānanda (Ānanda, one of the Buddha's ten great disciples) that there are two kinds of clothes, namely those that can be approached and those that cannot be approached. If wearing good clothes can increase one's aspiration for the path, then this is approachable; if it harms one's aspiration for the path, then this is not approachable. Therefore, some people attain the path from good clothes, and some people attain the path from worn-out clothes. What is realized is in the heart, not in the external appearance and clothing. The Mahāprajñāpāramitāśāstra says that the Buddha said, 'From today onwards, if there is a bhikṣu who single-mindedly seeks nirvāṇa (nirvāṇa, extinction) and turns away from the world, I allow him to wear clothes worth ten thousand taels of gold and eat all kinds of delicious food.' Five Merits of the Robe The Karuṇāpuṇḍarīka Sūtra says that when the Buddha made a vow before Ratnagarbha Buddha to become a Buddha, the robe had five merits: 1. Entering my Dharma, even if one has committed serious crimes, holds wrong views, etc., if one can respect the robe with reverence in a single thought, one will surely receive a prediction (vyākaraṇa, prediction of Buddhahood) in the three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). 2. Devas (deva-nāga, gods and dragons), humans, and ghosts, if they can respect a small part of this robe, they will receive benefits.

三乘不退。若有鬼神諸人。得袈裟乃至四寸。飲食充足。四若眾生共相違背。念袈裟力尋生悲心。五若持此少分。恭敬尊重。常得勝他。

八法信重

經云。袈裟聖人表式。隨順寂滅行。慈悲心。離欲者之所應服。是故。出家者身披袈裟若未得沙門果者應以八法敬重。何等八法。應起塔想。寂滅想慈悲想。如佛想。慚愧想。令我來世離貪恚癡。具沙門想。

受持衣法

毗奈耶云僧伽肱(大衣)是衣中主。是故不得隨處著用若入聚落時。乞食時。隨啖食時。入眾時。禮制底時。聽法時。禮拜二師及禮同梵行者時。皆可披大衣。若嗢多羅僧(七條)。應于凈處著及諸作業(業謂習誦等事)。若安咀婆娑(五條)。任於何處隨意著用無犯○五百問云。若無中衣(七條)。得著大衣上講禮拜。五條亦得著入眾食禮拜等○十誦律云。著大衣不得摙石土木草及掃地。敷坐臥具不得腳踏不得曳地。若去村遠。即疊于肩上。近村有池。汪即洗手足。無水。以草水葉拭塵土。然後著衣。

揹著袈裟

即是以表為里易前歸后也。北僧多如此○五分律云。佛言若出村入村若草木勾衣破風土污坌入葉中(葉即衣相)恐曰曝壞衣色聽為護衣故聚落外翻著袈裟若衣易壞聽顛倒著衣。上下安鉤紐。

鉤紐

【現代漢語翻譯】現代漢語譯本三乘不退（指聲聞乘、緣覺乘、菩薩乘，修習此三乘者不會退轉）。如果鬼神或者人們，得到袈裟乃至四寸，飲食就會充足。如果眾生之間互相違背，念袈裟的威力，立刻生起悲憫之心。如果持有這少分的袈裟，恭敬尊重，常常能夠勝過他人。

八法信重

經中說：『袈裟是聖人的標誌，隨順寂滅的修行，具有慈悲心，是離欲之人應該穿的。』因此，出家之人身披袈裟，即使尚未證得沙門果位，也應該以八種方法恭敬尊重。哪八種方法呢？應該生起如塔想、寂滅想、慈悲想、如佛想、慚愧想，令我來世遠離貪嗔癡，具足沙門之相。

受持衣法

《毗奈耶》（律藏）中說：僧伽肱（Samghati，大衣）是衣服中最主要的。因此不得隨意穿著，如果進入村落時、乞食時、隨同飲食時、進入大眾時、禮拜制底（Caitya，佛塔）時、聽法時、禮拜二師（指戒師和尚）以及禮拜同梵行者時，都可以披大衣。如果穿著嗢多羅僧（Uttarasanga，七條衣），應該在乾淨的地方穿著，以及諸作業（作業指學習背誦等事）。如果穿著安咀婆娑（Antarvasa，五條衣），可以在任何地方隨意穿著，沒有過失。○《五百問》中說：如果沒有中衣（七條衣），可以穿著大衣上講堂禮拜，五條衣也可以穿著進入大眾飲食禮拜等。○《十誦律》中說：穿著大衣不得搬運石頭、泥土、木頭、草以及掃地，鋪設坐臥用具不得用腳踩踏，不得拖在地上。如果離村子很遠，就疊放在肩膀上。靠近村子有池塘，就洗手洗腳。沒有水，就用草、樹葉擦拭塵土，然後穿衣。

揹著袈裟

就是以表為里，易前為后。北方的僧人多是這樣。○《五分律》中說：佛說如果出村入村，如果草木鉤破衣服，風土污染，進入葉中（葉即衣的條相），恐怕曬壞衣服的顏色，允許爲了保護衣服的緣故，在聚落外翻過來穿著袈裟，如果衣服容易損壞，允許顛倒穿著衣服，上下安鉤紐。

鉤紐

【English Translation】 English version Those who practice the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) do not regress. If there are ghosts, spirits, or people who obtain even four inches of a Kasaya (袈裟, monastic robe), their food and drink will be sufficient. If sentient beings oppose each other, reciting the power of the Kasaya will immediately generate a compassionate heart. If one holds this small portion of the Kasaya with reverence and respect, they will often be able to overcome others.

Eight Aspects of Respect

The Sutra says: 'The Kasaya is the symbol of a sage, conforming to the practice of quiescence and extinction, possessing a compassionate heart, and should be worn by those who are detached from desires.' Therefore, a monastic who wears the Kasaya, even if they have not yet attained the fruit of a Sramana (沙門, ascetic), should respect it with eight aspects. What are the eight aspects? One should generate thoughts of a Stupa (塔, pagoda), quiescence and extinction, compassion, like the Buddha, shame and remorse, so that in future lives I may be free from greed, hatred, and delusion, and possess the qualities of a Sramana.

Observing the Rules of Clothing

The Vinaya (毗奈耶, monastic discipline) says: The Samghati (僧伽肱, great robe) is the most important of all robes. Therefore, it should not be worn casually. When entering a village, begging for food, partaking in meals, entering a gathering, paying respects to a Caitya (制底, stupa), listening to the Dharma, paying respects to the two teachers (preceptor and abbot), and paying respects to fellow practitioners, one may wear the great robe. If wearing the Uttarasanga (嗢多羅僧, upper robe, seven-strip robe), it should be worn in a clean place and for various activities (activities such as studying and reciting). If wearing the Antarvasa (安咀婆娑, inner robe, five-strip robe), it may be worn anywhere at will without fault. ○ The 'Five Hundred Questions' says: If there is no middle robe (seven-strip robe), one may wear the great robe to lecture and pay respects. The five-strip robe may also be worn to enter gatherings, eat, and pay respects. ○ The 'Ten Recitation Vinaya' says: When wearing the great robe, one should not carry stones, earth, wood, or grass, nor sweep the floor. When laying out bedding, one should not step on it with feet, nor drag it on the ground. If far from the village, it should be folded on the shoulder. Near the village, if there is a pond, one should wash hands and feet. If there is no water, one should wipe away dust with grass or leaves before wearing the robe.

Wearing the Kasaya Inside Out

This means turning the front to the back and reversing the order. Northern monks often do this. ○ The 'Five Division Vinaya' says: The Buddha said that if entering or leaving a village, if grass or wood snags the robe, or if wind and dust soil it, or if it gets into the 'leaves' (葉, strips of the robe), fearing that the color of the robe will be damaged by exposure, it is permissible to turn the Kasaya inside out outside the village for the sake of protecting the robe. If the robe is easily damaged, it is permissible to wear the robe upside down, with hooks and buttons attached above and below.

Hooks and Buttons

僧祇云。紐紲集要云。前面為鉤。背上名紐。先無此物。因佛制尼師壇。安左臂衣下。則肩上無鎮衣。不整齊。乞食時被風吹落。佛遂許安鉤紐。佛制一切金銀寶物。不得安鉤紐上。惟許牙骨香木之屬。

披袒

(袒即肉袒)舍利弗問經云。於何時披袒(披即通覆兩肩。袒即偏露右臂)。佛言。隨供食時。應偏袒。以便作事故。作福田時。應覆兩肩現福田相故(記云。隨供養者。如見佛。禮佛。問許三師。入眾等時也。作福田者。謂計齊坐禪。誦經。入聚落。樹下坐時。使人見田相端嚴故。若對佛通披者。五百生墮鐵甲地獄)。

作益

僧祇云。僧尼有戒德者。若俗人求破袈裟段。欲禳災者。聽與小片。

偏衫

古僧依律制。只有僧祇支(此名覆膞。亦名掩腋衣)此長覆左膞及掩右掖蓋儭三衣故即天竺之儀也。竺道袒魏錄云。魏宮人見僧袒一肘不以為善。乃作偏袒縫于僧祇支上相從因名偏衫(今開脊接領者蓋遺魏制也)。

裙

此方之名周文王制也○西域記云。泥縛些那。唐言裙(些字桑個切)○根本百一羯磨云。梵語泥伐散那。唐言裙○諸律舊譯。或云涅槃(僧或雲泥)洹僧或譯為內衣。或云圌衣(圌音舡。即貯米圓器似圌而無蓋○蓋取圓義)。

【現代漢語翻譯】現代漢語譯本僧祇律中說，紐紲集要中說，前面叫做鉤，背面叫做紐。起初並沒有這些東西，因為佛制定了尼師壇（坐具），安放在左臂的衣服下面，這樣肩膀上就沒有東西來壓住衣服，顯得不整齊。乞食的時候又容易被風吹落，所以佛才允許安鉤紐。佛規定一切金銀寶物，都不得安在鉤紐上，只允許用牙、骨、香木之類的東西。

披袒

（袒就是肉袒，露出身體）《舍利弗問經》中說，在什麼時候披袒（披就是通覆兩肩，袒就是偏露右臂）？佛說：『在供食的時候，應該偏袒，以便於做事。在做福田的時候，應該覆兩肩，顯現福田的相貌。』（記中說：隨順供養者，如同見佛、禮佛、問訊三師、進入大眾等時候。做福田，是指計齊坐禪、誦經、進入聚落、在樹下坐的時候，使人看見田相端莊的緣故。如果對著佛通披兩肩，五百生都要墮入鐵甲地獄。）

作益

僧祇律中說，僧尼中有戒德的人，如果有俗人求破袈裟的碎片，想要用來禳災，可以給他小片。

偏衫

古代的僧人依照律制，只有僧祇支（這叫做覆膞，也叫做掩腋衣），這件衣服長長地覆蓋左臂，並且遮蓋右腋，用來襯托三衣，這就是天竺的儀制。竺道袒在《魏錄》中說，魏國的宮人看見僧人袒露一肘，認為不好，於是就做了偏袒，縫在僧祇支上，互相沿襲，因此叫做偏衫（現在開脊接領的，大概是沿襲魏國的制度）。

裙

這是此方的名稱，是周文王制定的。西域記中說，泥縛些那（Nivasanah），唐語叫做裙（些字讀作桑個切）。根本百一羯磨中說，梵語叫做泥伐散那（Nivasana），唐語叫做裙。各種律的舊譯，或者叫做涅槃（Nirvana）（僧，或者叫做泥），洹僧，或者翻譯為內衣，或者叫做圌衣（圌音船，就是貯米的圓形器皿，像圌而沒有蓋，大概是取圓的含義）。

【English Translation】 English version The Sanghika Vinaya states, as does the Nyu Xie Ji Yao, that the front is called a 'hook' and the back is called a 'button'. Initially, these did not exist. Because the Buddha established the Nishidan (sitting cloth), it was placed under the clothing on the left arm, so there was nothing on the shoulder to weigh down the clothing, which appeared untidy. When begging for food, it was easily blown off by the wind, so the Buddha then permitted the attachment of hooks and buttons. The Buddha stipulated that no gold, silver, or precious objects should be attached to the hooks and buttons, only allowing the use of materials such as teeth, bones, and fragrant wood.

Covering and Uncovering

('Tan' means to expose the body) The Shariputra Pariprccha Sutra asks, 'At what times should one cover and uncover (covering means fully covering both shoulders, uncovering means partially exposing the right arm)?' The Buddha said, 'When offering food, one should partially uncover to facilitate work. When creating a field of merit, one should cover both shoulders to display the appearance of a field of merit.' (The commentary states: 'When following those making offerings, such as seeing the Buddha, bowing to the Buddha, greeting the three teachers, entering the assembly, etc. Creating a field of merit refers to practicing meditation, reciting sutras, entering villages, and sitting under trees, so that people see the dignified appearance of a field of merit. If one fully covers both shoulders in front of the Buddha, one will fall into the iron armor hell for five hundred lifetimes.')

Making Benefit

The Sanghika Vinaya states that if monks or nuns with virtuous precepts are asked by laypeople for pieces of torn kasaya (袈裟, monastic robe) to ward off disasters, they may give them small pieces.

Partial Shirt

Ancient monks, according to the Vinaya, only had the Samghati (僧祇支, undergarment) (also called 'covering the armpit' or 'covering the armpit garment'). This garment was long enough to cover the left arm and conceal the right armpit, serving as an undergarment for the three robes. This was the custom of India. Zhu Daotan in the Wei Records states that the palace women of Wei, seeing monks exposing an elbow, did not consider it proper. Therefore, they made a partial covering and sewed it onto the Samghati, which was then followed and called a 'partial shirt' (the current style with an open back and attached collar is likely a remnant of the Wei dynasty).

Skirt

This is the name used in this land, established by King Wen of Zhou. The Xiyu Ji (西域記, Records of the Western Regions) states that 'Nivasanah' (泥縛些那) in Tang language is called 'skirt' (the character 'xie' is pronounced 'sang ge'). The Fundamental Hundred Karmas states that 'Nivasana' (泥伐散那) in Sanskrit is called 'skirt' in Tang language. Old translations of various Vinayas sometimes call it 'Nirvana' (涅槃) (monks sometimes call it 'ni'), or 'Huan Seng', or translate it as 'inner garment', or call it 'Chui Yi' (圌衣) (chui is pronounced chuan, meaning a round container for storing rice, similar to a chui but without a lid, likely taking the meaning of roundness).

坐具

梵云尼師壇。此云隨坐衣○根本毗奈耶云。尼師但那。唐言坐具。凈法師注云。文言坐具。此乃敷具。坐臥皆得。佛制者。本為儭替臥具。恐有所損。不擬余用也○五分律云。為護身護衣護僧床褥故。著生具○僧祇云。若在道行。得長疊中疊安衣囊中。至本處當敷而坐。律應量作。長佛二[攗-鹿杰手。廣一[攗-鹿杰手半(佛一[攗-鹿杰手長二尺四寸。此合長四尺八寸。廣三尺六寸)○律云更增者。即向四邊各益。如今坐具。四緣有貼。即像也。不許單作。若新物作。當用故物貼中蓋壞其好也。若自無故物。又無求處。不貼無過。記云。佛先許安左肩上鎮衣。因有外道。問一比丘曰。汝肩上片布。何名何用。比丘答云。名尼師壇。是坐具。又問汝所披衣。何名。有何功德。答。忍辱衣。三寶之相。上制夭魔。下降外道。又問。此衣既有是功德可貴豈得以所坐之布居其上。若汝自為。師何不教。若師教者。此法不足可尊。比丘白佛。佛因制移安左臂衣下(衣即三衣也。以此證是。觸不得凈用)。戒壇圖經云。尼師壇。如塔之有基。汝今受戒。即身是五分法身之塔。良由五分法身因戒生故。

絡子

或呼掛子。蓋此先輩僧創之。后僧效之。又亡衣名。見掛絡在身故。因之稱也。今南方禪僧

【現代漢語翻譯】現代漢語譯本坐具（Nisidana）：

梵語稱為『尼師壇』（Nisidana）。這裡稱作『隨坐衣』。《根本毗奈耶》中說：『尼師但那』，漢譯為『坐具』。凈法師解釋說：『文言稱為坐具，這是一種鋪設物，坐和臥都可以。』佛陀制定它的原因是，爲了保護臥具，防止損壞，不作其他用途。《五分律》中說：『爲了保護身體、保護衣服、保護僧人的床褥，所以使用坐具。』《僧祇律》中說：『如果在路上行走，可以將長的坐具對疊，放在衣囊中。到達目的地后，應當鋪開而坐。』律中規定了尺寸，長為佛二[攗-鹿杰手]，寬為一[攗-鹿杰手]半（佛一[攗-鹿杰手]長二尺四寸，這樣算來，長合四尺八寸，寬合三尺六寸）。律中說可以增加尺寸，即向四邊各自增加。如今的坐具，四邊有貼邊，就是這個意思。不允許單獨製作。如果是新制作的，應當用舊物貼在中間，遮蓋其嶄新。如果沒有舊物，又沒有地方可以求得，不貼也沒有過失。《記》中說，佛陀先前允許放在左肩上鎮衣，因為有外道問一位比丘說：『你肩上的這片布，叫什麼名字？有什麼用？』比丘回答說：『名叫尼師壇，是坐具。』又問：『你所披的衣服，叫什麼名字？有什麼功德？』回答說：『是忍辱衣，是三寶的象徵，上能制伏天魔，下能降伏外道。』又問：『這衣服既然有如此功德，如此可貴，怎麼可以用你所坐的布放在上面？如果是你自己的行為，你的老師為什麼不教導你？如果你的老師教導你這樣做，這種法就不值得尊敬。』比丘稟告佛陀，佛陀因此制定將坐具移到左臂衣服下面（衣服就是三衣。以此可以證明，坐具是觸不得的凈用之物）。《戒壇圖經》中說：『尼師壇，如同塔的地基。你現在受戒，你的身體就是五分法身的塔。因為五分法身是由戒產生的。』

絡子：

或者叫做『掛子』。大概是先輩僧人創造的，後來的僧人效仿。又名『亡衣』，因為看到掛在身上，因此這樣稱呼。現在南方的禪僧...

【English Translation】 English version Nisidana (Sitting Cloth):

In Sanskrit, it's called 'Nisidana'. Here, it's referred to as 'Sui Zuo Yi' (隨坐衣, Following-Seat Cloth). The Fundamental Vinaya states: 'Nisidana' translates to 'sitting cloth' in Chinese. The commentator, Dharma Master Jing, explains: 'The formal term is sitting cloth, which is a spread used for both sitting and lying down.' The Buddha established it to protect bedding from damage and not for other uses. The Five-Part Vinaya says: 'To protect the body, clothing, and the monks' bedding, sitting cloths are used.' The Sanghika Vinaya says: 'If traveling, the long sitting cloth can be folded and placed in a clothing bag. Upon arrival, it should be spread out for sitting.' The Vinaya specifies the dimensions: two vidasti (攗-鹿杰手) in length and one and a half vidasti in width (one vidasti is 2.4 Chinese feet, making the sitting cloth 4.8 feet long and 3.6 feet wide). The Vinaya allows for increasing the size by adding to each side. Modern sitting cloths with borders exemplify this. Making a plain one is not permitted. If making a new one, old material should be used to cover the center, obscuring its newness. If no old material is available and there's nowhere to obtain it, not covering it is acceptable. The Record states that the Buddha initially allowed it to be placed on the left shoulder to weigh down the robe. However, a non-Buddhist asked a monk: 'What is the name and purpose of the cloth on your shoulder?' The monk replied: 'It's called Nisidana, a sitting cloth.' The non-Buddhist further asked: 'What is the name and merit of the robe you wear?' The monk replied: 'It's the Robe of Patience, a symbol of the Three Jewels, subduing heavenly demons above and vanquishing non-Buddhists below.' The non-Buddhist then questioned: 'If this robe has such merit and is so valuable, how can you place the cloth you sit on top of it? If this is your own doing, why doesn't your teacher instruct you? If your teacher does instruct you, this Dharma is not worthy of respect.' The monk reported this to the Buddha, who then decreed that the sitting cloth be moved under the robe on the left arm (the robe being the three robes. This proves that the sitting cloth is a pure item that should not be touched). The Ordination Platform Diagram Sutra states: 'The Nisidana is like the foundation of a pagoda. Now that you are receiving the precepts, your body is a pagoda of the five aggregates of Dharma, because the five aggregates of Dharma arise from the precepts.'

Luozi (絡子, Net Bag/Hanging Ornament):

Sometimes called 'Guazi' (掛子, Hanging Item). It was likely created by earlier monks and imitated by later ones. It's also known as 'Wang Yi' (亡衣, Lost Robe), because it's seen hanging on the body, hence the name. Today, Chan monks in the South...

。一切作務皆服。以相不如法。諸律無名。幾為講流非之。予因讀根本百一羯磨第十卷云。五條有三品。上者豎三肘。廣五肘。下者減半。二內名中。又佛言。安陀會有二種。一者豎三肘。廣五肘。二者豎二肘。橫四肘。此謂守持衣。最後之量限。蓋三輪(上蓋臍下掩膝)因詳頗詳頗是今絡子之量也。若作之。但五幅。一長一短。或褶或貼。呼安陀會。即免謗。一切處著。合律無過。實勝空身矣(今詳律言肘但用自肘蓋度身而衣也。若用尺八之肘者下文即無臂短不及之言也)。

襪

鈔云。襪亦是衣○四分律云。寒聽著襪(古今注云。自三代及秦皆著角襪。以帶結至踝。洎魏文乃。更其樣釋名曰。襪未也。在腳未也。崔駟銘曰。建子之月。助養和氣)○五分律云。外道問衣。比丘不知。乃被譏曰。沙門有何奇特。尚不知衣相。云何知心。故於前文。委細註釋爾。

戒法

戒

智度論云。梵語尸羅。秦言性善○古師云尸羅。此云戒以止過防非為義○增輝記云。戒者警也。警策三業。遠離緣非也○優婆塞戒經云。戒者名制。能制一切不善法故○菩薩資糧論云。尸羅者。清涼義。離心熱惱故。安隱義。能為他世樂因故。安靜義。能建立止觀故。寂滅義。得涅槃樂因故。

二戒

【現代漢語翻譯】現代漢語譯本：一切作務都穿著袈裟，因為袈裟的形制不如法，各律典中也沒有明確的名稱，所以常被講經說法的人非議。我因此閱讀《根本說一切有部百一羯磨》第十卷，其中說：『五條衣有三種品級，上等的豎三肘，寬五肘，下等的減半，中間的稱為中等。』又佛說：『安陀會（Antarvāsa，內衣）有兩種，一種是豎三肘，寬五肘，另一種是豎二肘，橫四肘。』這指的是守持衣的最後的尺寸限制。大概三輪（上面蓋住肚臍，下面遮住膝蓋）詳細考察，頗似現在絡子的尺寸。如果製作安陀會，只需用五幅布，一長一短，或打褶或縫貼，稱作安陀會，就可以避免被誹謗，在任何場合穿著都符合戒律，沒有過失，實在勝過赤身裸體了（現在詳細考察律典所說的肘，只是用自己的肘來量身製作衣服。如果用一尺八寸的肘，下文就不會有臂短不及的說法了）。

襪子

鈔文中說：『襪子也是衣服。』《四分律》中說：『寒冷時允許穿襪子。』（《古今注》中說：『自三代及秦都穿角襪，用帶子繫到腳踝。到了魏文帝時，才改變了樣式。《釋名》中說：『襪，未也，在腳未也。』崔駟銘文中說：『建子之月，助養和氣。』）《五分律》中說：『外道問比丘的衣服，比丘不知道，就被譏笑說：『沙門有什麼奇特之處，竟然不知道衣服的形制，怎麼能知道心呢？』所以前面的文章中，詳細地註釋了這些。』

戒法

戒

《智度論》中說：『梵語尸羅（Śīla，戒），秦語譯為性善。』古師說尸羅，這裡譯為戒，以阻止過失，防止錯誤為意義。《增輝記》中說：『戒，是警惕的意思，警策身口意三業，遠離因緣和錯誤。』《優婆塞戒經》中說：『戒，名為制，能制止一切不善法。』《菩薩資糧論》中說：『尸羅（Śīla，戒）是清涼的意思，遠離內心的熱惱；是安穩的意思，能為來世帶來快樂的原因；是安靜的意思，能建立止觀；是寂滅的意思，能得到涅槃快樂的原因。』

二戒

【English Translation】 English version: All duties are performed while wearing the kāṣāya (袈裟, monastic robe), but because the form of the kāṣāya is not in accordance with the Dharma, and there is no clear name for it in the various Vinayas (律, monastic codes), it is often criticized by those who lecture on the scriptures. Therefore, I read the tenth volume of the Mūlasarvāstivāda-vinaya-vibhaṅga (根本說一切有部百一羯磨), which says: 'The five-strip robe has three grades. The superior one is three arśin (肘, cubits) in length and five arśin in width, the inferior one is half of that, and the middle one is called the medium grade.' Furthermore, the Buddha said: 'The Antarvāsa (安陀會, inner garment) has two types, one is three arśin in length and five arśin in width, and the other is two arśin in length and four arśin in width.' This refers to the final size limit for upholding the robe. Roughly, the three wheels (covering the navel above and concealing the knees below) are examined in detail, and are quite similar to the size of the current luòzi (絡子, a type of garment). If the Antarvāsa is made with only five strips of cloth, one long and one short, either pleated or stitched, and called Antarvāsa, then one can avoid being slandered, and wearing it in any situation is in accordance with the Vinaya and without fault, truly better than being naked (Now, examining the arśin mentioned in the Vinaya, it is only used to measure the body to make clothes. If an arśin of one foot and eight inches is used, then the following text would not say that the arm is short and insufficient).

Socks

The commentary says: 'Socks are also clothing.' The Dharmaguptaka Vinaya (四分律) says: 'In cold weather, it is permitted to wear socks.' (Gujin Zhu (古今注) says: 'From the Three Dynasties and the Qin Dynasty, people wore jiao wa (角襪, horn socks), tied to the ankles with straps. It was not until Emperor Wen of the Wei Dynasty that the style was changed. Shiming (釋名) says: 'Wa (襪, socks), wei (未, not yet), on the feet not yet.' Cui Si's inscription says: 'In the month of Jianzi, help nourish harmony.') The Mahāsāṃghika Vinaya (五分律) says: 'Non-Buddhists asked the bhikṣu (比丘, monk) about his clothing, and the bhikṣu did not know, so he was ridiculed, saying: 'What is special about the śramaṇa (沙門, ascetic)? He does not even know the form of his clothing, how can he know the mind?' Therefore, the previous text provides detailed annotations.'

Precepts

Precept

The Mahāprajñāpāramitāśāstra (智度論) says: 'In Sanskrit, Śīla (尸羅, precept) is translated into Chinese as 'good nature'.' The ancient teachers said Śīla, which is translated here as 'precept', with the meaning of stopping faults and preventing errors. Zenghui Ji (增輝記) says: 'Precept means vigilance, urging the three karmas (身口意, body, speech, and mind) to stay away from causes and errors.' The Upāsaka Precept Sutra (優婆塞戒經) says: 'Precept is called restraint, which can restrain all unwholesome dharmas.' The Bodhisattva-bhūmi (菩薩資糧論) says: 'Śīla (尸羅, precept) means coolness, being away from mental heat and vexation; it means peace, being the cause of happiness in the next life; it means tranquility, being able to establish śamatha (止, calming the mind) and vipaśyanā (觀, insight); it means extinction, being the cause of obtaining the bliss of Nirvana (涅槃).'

Two Precepts

毗尼母云。戒有二種。一出世間戒。二世間戒。此世間戒。能為出世戒作因故。云最勝。又云一依身口戒。二依心戒因依身口戒得依心戒故。

三戒

一在家戒(即八戒)。二出家戒(即別解脫戒)。三道俗共戒(五戒五聚戒)。

二歸戒

五分律云。初佛成道為二賈客及女人須阇陀。並五比丘。皆受二歸緣。未有僧故(此就小乘別體住持三寶說也)。

三歸戒

五分云。佛于鹿苑度五俱鄰人間已有六羅漢故。次為耶舍父母最先授三歸依也釋云。歸者趣也。依者投也○薩婆多雲。以三寶為所歸境欲令救護不得侵凌故○顯宗論云。救濟義。以歸依彼。能息無邊生死苦輪大怖畏故○毗尼母云。有五種三歸。一翻邪。二五戒。三八戒。四十戒。五具足戒○薩婆多論問云。若不受三歸依者。得受五戒否。答不得。要先受三歸。方得五戒○阿含經云。于受歸戒前先須懺悔。然後受三歸。正是戒體后三結示戒所歸○優婆塞戒經云。長者善生白佛言。先說有來乞戒者。先教三歸。后施與戒云何。佛言為破諸苦斷煩惱受于無上寂滅之樂。以是因緣。先受歸依也。云何三歸。夫佛為能說壞煩惱因得正解也。法是壞煩惱因真實解也。僧者稟受破煩惱因得正解也○希有校量功德經。云若三千大千世界滿

【現代漢語翻譯】現代漢語譯本《毗尼母經》說：戒律有兩種，一是出世間戒，二是世間戒。這世間戒，能作為出世間戒的因緣，所以說是最殊勝的。又說，一是依身口而持的戒，二是依心而持的戒，因為依身口持戒才能得到依心持戒。

三戒

一是在家戒（即八戒），二是出家戒（即別解脫戒），三是道俗共戒（五戒、五聚戒）。

二歸戒

《五分律》說，最初佛陀成道后，為兩個商人以及女人須阇陀，還有五比丘，都授予了二歸依的因緣，因為當時還沒有僧團（這是就小乘別體住持三寶來說的）。

三歸戒

《五分律》說，佛陀在鹿野苑度化五俱鄰人時，因為已經有六位阿羅漢了，所以接著為耶舍的父母最先授予三歸依。解釋說，『歸』是趨向的意思，『依』是投靠的意思。薩婆多部說，以三寶作為所歸之境，想要得到救護，不被侵凌。顯宗論說，是救濟的意思，因為歸依他們，能夠止息無邊生死苦輪的大怖畏。毗尼母經說，有五種三歸，一是翻邪，二是五戒，三是八戒，四十戒，五是具足戒。薩婆多論問，如果不受三歸依，可以受五戒嗎？回答是不可以。一定要先受三歸依，才能受五戒。阿含經說，在受歸戒前，必須先懺悔，然後受三歸依，這正是戒體，後面三結是顯示戒所歸向。優婆塞戒經說，長者善生問佛說，先說有來乞戒的人，先教他三歸依，然後才施與戒，為什麼？佛說，爲了破除諸苦，斷除煩惱，得到無上寂滅的快樂，因為這個因緣，所以先受歸依。什麼是三歸依？佛是能說壞煩惱因，得到正解的人。法是壞煩惱因的真實解。僧是稟受破煩惱因，得到正解的人。希有校量功德經說，如果三千大千世界滿

【English Translation】 English version The Vinaya-matrika states: There are two types of precepts: one is the supramundane precepts, and the other is the mundane precepts. These mundane precepts can serve as the cause for the supramundane precepts, hence they are called the most excellent. It also says that one is the precepts based on body and speech, and the other is the precepts based on mind, because one can obtain the precepts based on mind by relying on the precepts based on body and speech.

The Three Precepts

First, the precepts for laypersons (i.e., the Eight Precepts); second, the precepts for renunciants (i.e., the Pratimoksha precepts); third, the precepts shared by both monastics and laypersons (the Five Precepts, the Five Groups of Precepts).

The Twofold Refuge

The Sarvastivada Vinaya states: When the Buddha first attained enlightenment, he granted the Twofold Refuge to two merchants, the woman Sujata, and the five bhikkhus, because there was no Sangha yet (this is in reference to the separate entity of the Three Jewels held by the Hinayana).

The Threefold Refuge

The Sarvastivada Vinaya states: When the Buddha was converting the five Kaundinyas in the Deer Park, because there were already six Arhats, he then first granted the Threefold Refuge to the parents of Yasa. It is explained that 'refuge' means to go towards, and 'reliance' means to take shelter. The Sarvastivadins say that the Three Jewels are the object of refuge, desiring to be protected and not violated. The Abhidharmasamuccaya states that it means to rescue, because by taking refuge in them, one can stop the great fear of the endless cycle of birth and death. The Vinaya-matrika states that there are five kinds of Threefold Refuge: first, turning away from heresy; second, the Five Precepts; third, the Eight Precepts; fourth, the Ten Precepts; fifth, the Full Precepts. The Sarvastivada-vinaya-vibhasa asks: If one does not take the Threefold Refuge, can one receive the Five Precepts? The answer is no. One must first take the Threefold Refuge before one can receive the Five Precepts. The Agamas state that before receiving the Refuge Precepts, one must first repent, and then receive the Threefold Refuge, which is precisely the substance of the precepts, and the three conclusions afterwards show where the precepts lead. The Upasaka Precept Sutra states: The elder Shan-sheng asked the Buddha, 'It was said earlier that when someone comes to request precepts, one should first teach them the Threefold Refuge, and then give them the precepts. Why is that?' The Buddha said, 'In order to break all suffering, cut off afflictions, and attain the joy of unsurpassed quiescence, for this reason, one should first take refuge. What is the Threefold Refuge? The Buddha is the one who can speak of the cause of destroying afflictions and attaining correct understanding. The Dharma is the true understanding of the cause of destroying afflictions. The Sangha is the one who receives the cause of destroying afflictions and attains correct understanding.' The Sutra on the Rare and Incomparable Merits states: If the three thousand great thousand worlds are filled

中如來如稻麻竹葦。若人四事供養。滿二萬歲。諸佛滅后。各起寶塔復以香華種種供養。其福雖多。不如有人以淳凈心。歸依佛法僧三寶。所得功德。

五戒

謂戒有五也。一不殺。二不偷盜。三不邪淫(在家人受。則云邪淫。若出家人受。則云離非梵行緣。一切都斷故)。四不妄語。五不飲酒(前四是性戒。后一是遮戒)○法苑珠林八十八云。夫世俗所尚。仁。義。禮。智。信也。含識所資。殺。盜。淫。妄。酒也。道俗相乖漸教通也。故本于仁者則不殺。奉于義者則不盜。執于禮者則不淫。守于信者則不妄。師于智者則不飲酒。斯蓋接化於一時也。正法內訓必始乎因。因者即前五過也。此則在乎實法。指事直言。不假飾辭。託名現意。如斯而修不期果而果證。不羨樂而樂彰。若略近而望遠。棄小而保大。則無所歸趣矣。今見奉持不殺者。不求仁而仁著。不盜者。不忻義而義敷。不淫者。不祈禮而禮立。不妄者。不慕信而信揚。不飲酒者。不行智而智明可謂振綱提綱。復何功以加之○費長房撰隋開皇三寶錄。引宋典云。文帝元嘉年中。問侍中何尚之曰。范泰謝靈運等。皆云。六經本是濟俗。若性靈真要。則以佛經為指南。如其率土之濱。皆純此化。朕以坐致太平矣。何尚之。答曰。臣聞渡江已來。王遵

【現代漢語翻譯】現代漢語譯本：佛像如同稻田里的稻子、竹林里的竹子一樣眾多。如果有人用四事（飲食、衣服、臥具、醫藥）供養佛，供養滿二萬年。諸佛滅度后，又各自建造寶塔，再用香和各種花供養。這樣的福報雖然很多，但不如有人以純凈的心，歸依佛、法、僧三寶。所得到的功德。

五戒

指的是五種戒律。一是戒殺生。二是戒偷盜。三是戒邪淫（在家居士受持，稱為邪淫。如果出家人受持，則稱為遠離非梵行，一切都斷絕）。四是戒妄語。五是戒飲酒（前四種是性戒，后一種是遮戒）。

《法苑珠林》第八十八卷說：『世俗所崇尚的是仁、義、禮、智、信。眾生所依賴的是殺、盜、淫、妄、酒。道俗的規範雖然不同，但教化可以逐漸相通。』所以，以仁為本就不會殺生，奉行義就不會偷盜，執守禮就不會邪淫，堅守信就不會妄語，傚法智就不會飲酒。這大概是適應一時的教化。正法的內在訓誡必須從因開始。因就是前面的五種過失。這就在於真實的法，指事直說，不假借修飾的言辭，依託名義來顯現意義。像這樣修行，不期望結果而結果自然顯現，不羨慕快樂而快樂自然彰顯。如果捨近求遠，舍小保大，那就無所歸依了。現在看到奉持不殺生戒的人，不求仁而仁德自然顯現；不偷盜的人，不欣慕義而義理自然彰顯；不邪淫的人，不祈求禮而禮儀自然建立；不妄語的人，不羨慕信而信譽自然弘揚；不飲酒的人，不行使智而智慧自然明朗。這可以說是提綱挈領，還用什麼功勞來增加呢？

費長房撰寫的《隋開皇三寶錄》引用《宋典》說：宋文帝元嘉年間，問侍中何尚之說：『范泰、謝靈運等，都說六經本來是用來治理世俗的，如果追求性靈的真要，就以佛經為指南。如果天下的百姓，都純粹接受這種教化，朕就可以坐享太平了。』何尚之回答說：『臣聽說自從東晉以來，王

【English Translation】 English version: The Buddhas are as numerous as the rice plants in a paddy field or the bamboo in a bamboo grove. If someone makes offerings of the four requisites (food, clothing, bedding, and medicine) to the Buddhas for twenty thousand years, and after the Buddhas have passed away, they each build stupas and make offerings of incense and various flowers, the merit from that, although great, is not as great as the merit gained by someone who, with a pure heart, takes refuge in the Buddha, the Dharma, and the Sangha (Three Jewels).

The Five Precepts

Refers to the five precepts. First, to abstain from killing. Second, to abstain from stealing. Third, to abstain from sexual misconduct (for lay practitioners, it is called sexual misconduct. If monks or nuns observe it, it is called abstaining from non-brahmacharya, cutting off everything). Fourth, to abstain from false speech. Fifth, to abstain from drinking alcohol (the first four are precepts by nature, the last one is a prohibitive precept).

The eighty-eighth volume of the 'Dharma Garden Pearl Forest' says: 'What the world values are benevolence, righteousness, propriety, wisdom, and trustworthiness. What sentient beings rely on are killing, stealing, sexual misconduct, false speech, and alcohol. Although the norms of the monastic and lay communities differ, the teachings can gradually be connected.' Therefore, one who is rooted in benevolence will not kill, one who upholds righteousness will not steal, one who adheres to propriety will not engage in sexual misconduct, one who maintains trustworthiness will not lie, and one who emulates wisdom will not drink alcohol. This is probably a temporary adaptation of the teachings. The inner instruction of the Proper Dharma must begin with the cause. The cause is the preceding five faults. This lies in the true Dharma, speaking directly to the matter, without borrowing embellished words, relying on names to reveal the meaning. Practicing in this way, without expecting a result, the result naturally manifests; without envying happiness, happiness naturally becomes apparent. If one abandons the near for the far, abandons the small to preserve the large, then there will be nowhere to return.

Now, seeing those who uphold the precept of not killing, without seeking benevolence, benevolence naturally appears; those who do not steal, without admiring righteousness, righteousness naturally manifests; those who do not engage in sexual misconduct, without praying for propriety, propriety naturally establishes itself; those who do not lie, without envying trustworthiness, trustworthiness naturally spreads; those who do not drink alcohol, without practicing wisdom, wisdom naturally becomes clear. This can be said to be grasping the main thread, what merit is there to add?'

Fei Changfang's 'Sui Kaihuang Three Jewels Record' quotes the 'Song Code' saying: During the Yuanjia reign of Emperor Wen of Song, he asked the attendant He Shangzhi, 'Fan Tai, Xie Lingyun, and others all say that the Six Classics are originally used to govern the world, but if one seeks the true essence of the spirit, one should take the Buddhist scriptures as a guide. If all the people in the world purely accept this teaching, I can sit and enjoy peace.' He Shangzhi replied, 'I have heard that since the Eastern Jin Dynasty, Wang'

周顗宰輔之冠蓋。王蒙謝尚人倫之羽儀。郄超王謐王坦王恭或號絕倫。或稱獨步。謝敷。戴逵。范汪。孫綽。皆致心於天人之際。靡非時俊清凈之士。皆謂釋氏之教。無所不可何者百家之鄉。十人持五戒。則十人淳謹。百人修十善。則百人和睦。傳此風教。遍於守內。則仁人百萬矣。夫能行一善則去一惡。去一惡則息一刑。一刑息於家。則百刑息於國。則陛下言坐致太平是也○大毗婆沙論云。此五戒名學處。是近事者所應學故。又名學跡。若有游此。便升無上智慧殿故。又名學路。此為徑路。一切律儀。妙行善法。皆得轉故。又名學本。諸所應學。此為本故○大莊嚴經名五大施彌勒問經論云。五戒名大施者。謂以攝取無量眾生故。成就無量眾生樂故。以能增長種種功德故。

八戒

即前五戒。第六不坐高廣大床。七不著華鬘瓔。珞不用香油涂身熏衣。八不自歌舞。不得輒往觀聽九不過中食(此戒俗人受。從今旦至明旦不犯為要期也)此八戒。名八關齋戒。言關者閉也禁也。謂禁閉八罪不犯故○毗婆沙論云。夫齋者以過中不食為體。以八事助成齋體。共相支援名八支齋法。是故言八。不言九也○文殊問經云。世間菩薩戒。八戒是乎○菩薩處胎經云。八關齋戒者。是諸佛父母也○毗婆沙論云。八戒名近住謂近

【現代漢語翻譯】現代漢語譯本：周顗（Zhōu Yǐ）是宰相輔佐中的佼佼者，王蒙（Wáng Méng）和謝尚（Xiè Shàng）是人倫道德的典範。郄超（Qiè Chāo）、王謐（Wáng Mì）、王坦（Wáng Tǎn）、王恭（Wáng Gōng）或者被稱為絕倫，或者被稱為獨步。謝敷（Xiè Fū）、戴逵（Dài Kuí）、范汪（Fàn Wāng）、孫綽（Sūn Chuò）都致力於探索天人之際的奧秘，無一不是當代的俊傑和清凈之士。他們都認為釋迦牟尼的教義沒有什麼不可取的。為什麼呢？如果一百戶人家中，有十個人持守五戒，那麼這十個人就會變得淳樸謹慎；如果一百個人修持十善，那麼這一百個人就會變得和睦相處。如果將這種風尚教化傳播到全國各地，那麼就會有數百萬的仁人君子。能夠行一件善事就能去除一件惡事，去除一件惡事就能減少一項刑罰，一項刑罰在家庭中消失，那麼一百項刑罰就會在國家中消失。那麼陛下所說的垂拱而治，天下太平，就是這個道理啊。《大毗婆沙論》（Dà Pí Pó Shā Lùn）中說，這五戒名為學處，是近事男、近事女所應當學習的。又名學跡，如果有人遵循這些戒律，便能登上無上智慧的殿堂。又名學路，因為這是通往一切律儀、妙行善法的路徑。又名學本，因為這是所有應當學習的基礎。《大莊嚴經》（Dà Zhuāngyán Jīng）中說，五戒名為大施。《彌勒問經論》（Mílè Wèn Jīng Lùn）中說，五戒之所以名為大施，是因為它能攝取無量眾生，成就無量眾生的快樂，並且能夠增長種種功德。

八戒八戒就是在前五戒的基礎上，加上第六條：不坐高廣大床；第七條：不佩戴華麗的裝飾，不使用香油涂身熏衣；第八條：不自己唱歌跳舞，也不去觀看聽取；第九條：過了中午不再進食（這條戒律是為在家俗人所設，要求從今天早上到明天早上不違犯）。這八條戒律，名為八關齋戒。關，是關閉、禁止的意思，指的是關閉禁止八種罪過，使之不被觸犯。《毗婆沙論》（Pí Pó Shā Lùn）中說，齋戒以過午不食為根本，以八件事來輔助齋戒的本體，共同支援，所以稱為八支齋法，因此說是八，而不是九。《文殊問經》（Wénshū Wèn Jīng）中說，世間的菩薩戒，就是這八戒嗎？《菩薩處胎經》（Púsà Chǔ Tāi Jīng）中說，八關齋戒是諸佛的父母。《毗婆沙論》（Pí Pó Shā Lùn）中說，八戒名為近住，意思是接近……

【English Translation】 English version: Zhōu Yǐ was the foremost among the prime ministers and counselors. Wáng Méng and Xiè Shàng were models of human ethics. Qiè Chāo, Wáng Mì, Wáng Tǎn, and Wáng Gōng were either called unparalleled or unique. Xiè Fū, Dài Kuí, Fàn Wāng, and Sūn Chuò all devoted themselves to exploring the mysteries between heaven and humanity, and were all outstanding talents and pure scholars of the time. They all believed that the teachings of Śākyamuni were not unacceptable. Why? If ten people in a hundred households observe the Five Precepts, then these ten people will become simple and prudent; if a hundred people practice the Ten Virtues, then these hundred people will become harmonious. If this custom of teaching is spread throughout the country, then there will be millions of benevolent gentlemen. Being able to do one good deed can remove one evil deed, and removing one evil deed can reduce one punishment. If one punishment disappears in the family, then a hundred punishments will disappear in the country. Then what Your Majesty said about governing by non-action and achieving peace in the world is the principle. The Mahāvibhāṣā (Dà Pí Pó Shā Lùn) says that these Five Precepts are called 'places of learning' (śikṣāpada), which should be learned by the upāsaka (layman) and upāsikā (laywoman). They are also called 'traces of learning' (śikṣāpada), and if one follows these precepts, one can ascend to the hall of supreme wisdom. They are also called 'paths of learning' (śikṣāpada), because this is the path to all moral conduct, wonderful practices, and good dharmas. They are also called 'roots of learning' (śikṣāpada), because this is the foundation of all that should be learned. The Mahāvyūha Sūtra (Dà Zhuāngyán Jīng) says that the Five Precepts are called 'great giving' (mahādāna). The Maitreya Questions Sūtra (Mílè Wèn Jīng Lùn) says that the Five Precepts are called 'great giving' because they can gather countless sentient beings, accomplish the happiness of countless sentient beings, and increase all kinds of merits.

The Eight Precepts The Eight Precepts are based on the previous Five Precepts, plus the sixth: not sitting on high and large beds; the seventh: not wearing gorgeous decorations, and not using fragrant oils to anoint the body and perfume clothes; the eighth: not singing and dancing oneself, nor going to watch and listen; the ninth: not eating after noon (this precept is for lay people, requiring no violation from this morning to tomorrow morning). These eight precepts are called the Eight Precepts of Abstinence (Aṣṭāṅga-śīla). 'Abstinence' means to close and prohibit, referring to closing and prohibiting the eight transgressions so that they are not violated. The Vibhāṣā (Pí Pó Shā Lùn) says that abstinence takes not eating after noon as its essence, and uses eight things to assist the body of abstinence, supporting each other, so it is called the Eight Branches of Abstinence, therefore it is said to be eight, not nine. The Mañjuśrī Questions Sūtra (Wénshū Wèn Jīng) says, are the Bodhisattva precepts in the world these Eight Precepts? The Bodhisattva Embryo Sūtra (Púsà Chǔ Tāi Jīng) says that the Eight Precepts of Abstinence are the parents of all Buddhas. The Vibhāṣā (Pí Pó Shā Lùn) says that the Eight Precepts are called 'near dwelling', meaning near...

羅漢住。故又名長養。謂長養薄少善根。有情。令其善根。增多故。如第六戒云。不坐高廣大床者。阿含經云。床梐下足。高尺六非高也。闊四尺非廣也。長八尺非大也。但過此量者。名高廣大床也。僧祇律云。有二種。一高大名高。二妙好名高。又八種謂金銀牙角辟支羅漢及僧床等(前納體貴后納人勝)○問俗人受此戒者。著何服飾。答婆沙云。著常所受用衣服皆得。問此人何眾攝。答報恩經云。以無終身戒。不名優婆塞但名中間人(謂在七眾下。不受戒俗人上也。名中間人)又名近住○順正理論云。前四是尸羅支。由此離性罪故。次一是不放逸支。謂若飲酒心。則放逸必無能護諸支故。後後是森約支。謂防憍逸隨順厭心。能證律儀故。名八支戒。

十戒

有二種。一沙彌十戒。僧祇律云。一離殺生。二離不與取。三離非梵行。四離妄語。五離飲酒。六離處高廣大床。七離著華鬘瓔珞涂身熏衣。八離作歌舞及往觀聽蓄種種樂器。九離蓄金銀錢寶。十離非時食○二菩薩十戒者加前五戒。六不自讚毀他。七不說在家出家菩薩過失。八不貪。九不嗔。十不謗三寶(此十戒名無盡戒者。婆沙云。菩薩尸羅無我我所離一切所得滅諸戲論故名無盡)。

三聚戒

即大乘菩薩戒也。一攝律儀戒。謂惡無不

【現代漢語翻譯】現代漢語譯本阿羅漢居住的地方。因此又名『長養』，意為長養薄弱的善根，使有情眾生的善根增長。例如第六戒說：『不坐高廣大床』。《阿含經》說，床的欄桿下足高一尺六寸不算高，寬四尺不算廣，長八尺不算大。只有超過這些尺寸的，才稱為『高廣大床』。《僧祇律》說，有兩種，一是高大名為高，二是妙好名為高。又有八種，指金銀、牙角、辟支羅漢以及僧人的床等（前者注重材質的貴重，後者注重使用者的殊勝）。問：俗人受持此戒，應該穿戴什麼服飾？答：《婆沙論》說，穿戴平時所用的衣服都可以。問：此人屬於哪一類眾？答：《報恩經》說，因為沒有終身戒，所以不稱為優婆塞（Upasaka，近事男），只能稱為『中間人』（指在七眾之下，未受戒的俗人，也稱為中間人），又名『近住』。《順正理論》說，前四條是尸羅（Śīla，戒）支，因為由此遠離了本性罪。第五條是不放逸支，意思是如果飲酒，心就會放逸，必定無法守護其他各支。後面的幾條是森嚴約束之支，意思是防止驕慢放縱，隨順厭離之心，能夠證得律儀，所以稱為八支戒。

十戒

有兩種。一是沙彌（Śrāmaṇera，勤策男）十戒。《僧祇律》說：一、離殺生。二、離不與取（偷盜）。三、離非梵行（不凈行）。四、離妄語。五、離飲酒。六、離處高廣大床。七、離著華鬘（花環）瓔珞（項鍊）涂身熏衣。八、離作歌舞及往觀聽蓄種種樂器。九、離蓄金銀錢寶。十、離非時食。二是菩薩十戒，在前五戒的基礎上，加上：六、不自讚毀他。七、不說在家出家菩薩的過失。八、不貪。九、不嗔。十、不謗三寶（佛、法、僧）。（這十戒名為『無盡戒』，《婆沙論》說，菩薩的尸羅沒有我、我所，遠離一切所得，滅除各種戲論，所以名為無盡）。

三聚戒

即大乘菩薩戒。一、攝律儀戒，意思是惡事沒有不

【English Translation】 English version The place where Arhats reside. Therefore, it is also named 'Nourishing Growth,' meaning to nourish weak roots of goodness, causing sentient beings' roots of goodness to increase. For example, the sixth precept says: 'Do not sit on high and large beds.' The Āgama Sutra says that a bed with legs one foot and six inches high is not considered high, four feet wide is not considered wide, and eight feet long is not considered large. Only those exceeding these dimensions are called 'high and large beds.' The Saṃghika Vinaya says there are two types: one is high and large, called high; the other is exquisite and fine, called high. There are also eight types, referring to beds made of gold, silver, ivory, horn, Pratyekabuddha (辟支羅漢, Solitary Buddha), and those used by monks, etc. (The former emphasizes the preciousness of the material, while the latter emphasizes the eminence of the user). Question: What kind of clothing should a layperson wear when observing this precept? Answer: The Vibhāṣā (婆沙論) says that they can wear whatever clothes they usually wear. Question: To which assembly does this person belong? Answer: The Baō'ēn Sutra (報恩經) says that because they do not have lifelong precepts, they are not called Upāsakas (優婆塞, male lay devotees), but only 'intermediate persons' (referring to laypeople below the seven assemblies who have not taken precepts, also called intermediate persons), also known as 'near dwellers'. The Abhidharmakośabhāṣya (順正理論) says that the first four are limbs of Śīla (尸羅, moral discipline), because they avoid inherently sinful actions. The fifth is the limb of non-negligence, meaning that if one drinks alcohol, the mind will become negligent and unable to protect the other limbs. The subsequent ones are limbs of strict restraint, meaning that they prevent arrogance and indulgence, accord with the mind of renunciation, and can attain the precepts, hence they are called the Eight-Limbed Precepts.

The Ten Precepts

There are two types. One is the ten precepts of a Śrāmaṇera (沙彌, novice monk). The Saṃghika Vinaya says: 1. Abstain from killing. 2. Abstain from taking what is not given (stealing). 3. Abstain from non-celibate conduct (unclean conduct). 4. Abstain from false speech. 5. Abstain from drinking alcohol. 6. Abstain from sitting on high and large beds. 7. Abstain from wearing garlands (華鬘) and necklaces (瓔珞), and anointing the body with perfumes and scented clothes. 8. Abstain from singing, dancing, watching performances, and possessing various musical instruments. 9. Abstain from possessing gold, silver, money, and treasures. 10. Abstain from eating at improper times. The second is the ten precepts of a Bodhisattva, which adds to the previous five precepts: 6. Do not praise oneself and disparage others. 7. Do not speak of the faults of Bodhisattvas, whether lay or monastic. 8. Do not be greedy. 9. Do not be angry. 10. Do not slander the Three Jewels (Buddha, Dharma, Saṃgha). (These ten precepts are called 'inexhaustible precepts.' The Vibhāṣā says that the Śīla of a Bodhisattva is without self or what belongs to self, is far from all attainments, and extinguishes all fabrications, hence it is called inexhaustible).

The Three Aggregates of Precepts

These are the Mahāyāna Bodhisattva precepts. 1. The Precepts of Restraining Unwholesome Actions, meaning that there is no evil that is not

離。起證道行。是斷德因。修成法身(此戒止是持作是犯)。二攝善法戒。謂善無不積。即身口意善。及開思修三慧。十波羅蜜。八萬四千助道行等。是智德因。修成報身果(此戒作是持止是犯)。三攝眾生戒。又名饒益有情戒。謂生無不度。起不住道。是恩德因修成化身果(此戒。作是持。止是犯)莊嚴論云。初一戒。以禁防為體后二戒。以勤勇為體。

受菩薩戒有五利

梵網經偈云。明人忍慧強能持如是法。未成佛道間。安獲五種利。一者十方佛。愍念常守護。二者命終時正見心觀喜。三者生生處。為諸菩薩友。四者功德聚。戒度悉成就。五者今後世。性戒福慧滿。

具足戒

即出家二眾所受戒也。何名具足。決定藏論云。比丘戒四分義攝。一者受具足謂白四羯磨。二隨具足。謂從此向後。隨一一戒。常持覆護故。三護他心具足。謂比丘一分威儀具足名護他心。四具足守戒。謂于小罪見畏不犯。若有犯者。悉皆發露故。此具足戒有六聚。比丘二百五十條。尼三百五十條。次釋如左。

五篇名

一波羅夷(比丘四尼八)二僧伽婆尸沙(比丘十三。尼十七)三波逸提(比丘一百二十。尼二百八)四提舍尼(比丘四尼八)五突吉羅(比丘並尼各一百)六不定七滅諍。

七聚

【現代漢語翻譯】現代漢語譯本：離。起證道行。是斷德因。修成法身（Dharmakāya）（此戒止是持作是犯）。二攝善法戒。謂善無不積。即身口意善。及開思修三慧。十波羅蜜（十種圓滿的德行）。八萬四千助道行等。是智德因。修成報身果（Sambhogakāya）（此戒作是持止是犯）。三攝眾生戒。又名饒益有情戒。謂生無不度。起不住道。是恩德因修成化身果（Nirmāṇakāya）（此戒。作是持。止是犯）《莊嚴論》云。初一戒。以禁防為體后二戒。以勤勇為體。

受菩薩戒有五利

《梵網經》偈云。明人忍慧強能持如是法。未成佛道間。安獲五種利。一者十方佛。愍念常守護。二者命終時正見心觀喜。三者生生處。為諸菩薩友。四者功德聚。戒度悉成就。五者今後世。性戒福慧滿。

具足戒

即出家二眾所受戒也。何名具足。《決定藏論》云。比丘戒四分義攝。一者受具足謂白四羯磨（通過四次羯磨儀式正式接受比丘戒）。二隨具足。謂從此向後。隨一一戒。常持覆護故。三護他心具足。謂比丘一分威儀具足名護他心。四具足守戒。謂于小罪見畏不犯。若有犯者。悉皆發露故。此具足戒有六聚。比丘二百五十條。尼三百五十條。次釋如左。

五篇名

一波羅夷（Pārājika）（比丘四尼八）二僧伽婆尸沙（Saṃghāvaśeṣa）（丘十三。尼十七）三波逸提（Pāyantika）（比丘一百二十。尼二百八）四提舍尼（Prātideśanīya）（比丘四尼八）五突吉羅（Duṣkṛta）（比丘並尼各一百）六不定七滅諍。

七聚

【English Translation】 English version: Separation. Arising from the path of enlightenment, it is the cause of cutting off virtue, cultivating and accomplishing the Dharmakāya (This precept is upheld by stopping, violated by doing). The second is the precept of gathering good dharmas, which means accumulating all good, namely the good of body, speech, and mind, as well as opening up the three wisdoms of thinking, contemplating, and cultivating, the ten Pāramitās (ten perfections), the eighty-four thousand auxiliary practices, etc. It is the cause of wisdom and virtue, cultivating and accomplishing the Sambhogakāya (This precept is upheld by doing, violated by stopping). The third is the precept of gathering sentient beings, also known as the precept of benefiting sentient beings, which means delivering all beings without exception, arising from the non-abiding path. It is the cause of grace and virtue, cultivating and accomplishing the Nirmāṇakāya (This precept is upheld by doing, violated by stopping). The Śūraṅgama Sūtra says, 'The first precept takes prohibition as its essence, the latter two precepts take diligence as their essence.'

There are five benefits of receiving the Bodhisattva precepts

The Brahmajāla Sūtra verse says, 'Wise people with strong patience and wisdom can uphold such dharmas. Before attaining Buddhahood, they can securely obtain five kinds of benefits: First, the Buddhas of the ten directions have compassion and constantly protect them. Second, at the time of death, they have right view, and their minds are joyful. Third, in every life, they are friends with all Bodhisattvas. Fourth, the accumulation of merit, the perfection of precepts and virtues are all accomplished. Fifth, in this life and future lives, the nature of precepts, blessings, wisdom are all fulfilled.'

Full Precepts (Bhikkhu and Bhikkhuni Precepts)

These are the precepts received by the two groups of renunciants. What is meant by 'full'? The Vinaya-viniscaya-sutra says, 'The Bhikkhu precepts are contained within four aspects: First, receiving the full precepts, which means the white four karmas (formal acceptance of the Bhikkhu precepts through four karma rituals). Second, following the full precepts, which means from then on, each and every precept is constantly upheld and protected. Third, protecting the minds of others is full, which means a Bhikkhu's complete demeanor is called protecting the minds of others. Fourth, fully guarding the precepts, which means seeing fear in small offenses and not committing them. If there are any offenses, they are all confessed.' These full precepts have six categories. Bhikkhus have two hundred and fifty rules, Bhikkhunis have three hundred and fifty rules. The explanation follows on the left.

Names of the Five Categories

First, Pārājika (Bhikkhus four, Bhikkhunis eight). Second, Saṃghāvaśeṣa (Bhikkhus thirteen, Bhikkhunis seventeen). Third, Pāyantika (Bhikkhus one hundred and twenty, Bhikkhunis two hundred and eight). Fourth, Prātideśanīya (Bhikkhus four, Bhikkhunis eight). Fifth, Duṣkṛta (Bhikkhus and Bhikkhunis one hundred each). Sixth, uncertain. Seventh, settling disputes.

Seven Categories

加上五篇第六偷蘭遮第七惡說。

六聚

增輝記云。若正結罪名。能招當果。即五篇太少。不說偷蘭。七聚太多。剩于惡說。以惡說同吉羅懺罪。感果同故。今於五中添偷蘭遮。七中除惡說止有六矣。

波羅提木叉

華言別解脫言解脫者。即戒所感果也。記云。道戒名解脫者。即七支。無表思也。由斷惑得名故。若事戒名解脫者。即僧尼受戒隨對殺等事不作別別無因別別無果。故名別別解脫○毗尼母云。波羅提木叉者。最勝義。諸善之本。以戒為根。諸善得生故。

制戒十益二意

僧祇律云。舍利弗白佛言。有幾利益。為弟子制戒。佛言有十利益。一攝僧故。二極攝僧故。三令僧安樂故。四折伏無羞人故。五有慚愧者。得安隱住持故。六不信者令得信故。七正信者增益故。八于現法中。得漏盡故。九未生諸漏令不生故。十正法得久住。為諸天人開甘露門故○攝大乘論云。如來制戒。有二意。一為聲聞自度故。二為菩薩自度度他故。

受戒次第

報恩經優波離問佛云。若不受五戒十戒。直受具足戒得否。佛言一時得三種戒。又問若爾。何須次第。先受五戒。次受十戒。后受具戒耶。佛言染習佛法。必須次第。謂先受五戒。以自調伏。信樂漸益。次受十戒。善

【現代漢語翻譯】現代漢語譯本

加上五篇（Pañcavargika，五種罪行的分類）第六偷蘭遮（Sthūlātyaya，粗罪）第七惡說（Duṣkṛta，惡作）。

六聚

增輝記中說：『如果正確地判決罪名，能夠招感相應的果報，那麼五篇就太少，沒有包括偷蘭遮；七聚又太多，多出了惡說。因為惡說和吉羅（Kila，輕罪）一樣，通過懺悔可以消除罪過，所感果報也相同。』現在在五篇中增加偷蘭遮，在七聚中去除惡說，就只有六聚了。

波羅提木叉（Prātimokṣa）

在漢語中意為『別解脫』，『解脫』指的是戒律所感得的果報。增輝記中說：『道戒被稱為解脫，指的是七支（七種戒律），即無表思（戒體）。因為斷除迷惑而得名。如果事戒被稱為解脫，指的是僧尼受戒后，對於殺生等事情不做，各自沒有因，各自沒有果，所以稱為別別解脫。』毗尼母經中說：『波羅提木叉是最殊勝的意義，是諸善的根本。以戒為根，諸善才能產生。』

制戒的十種利益和兩種用意

僧祇律中說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問佛陀：為弟子制定戒律，有什麼利益？』佛陀說：『有十種利益：一是攝受僧團；二是極其攝受僧團；三是令僧團安樂；四是折伏沒有羞恥心的人；五是有慚愧心的人，能夠安穩地住持；六是不信的人，令其生起信心；七是已經有信心的人，令其增長信心；八是在現世中，得到漏盡（煩惱止息）；九是未生的諸漏，令其不生；十是正法得以長久住世，為諸天人開啟甘露之門。』攝大乘論中說：『如來制定戒律，有兩種用意：一是為聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）自己解脫；二是為菩薩（Bodhisattva，立志成佛的修行者）自己解脫並且度化他人。』

受戒的次第

報恩經中，優波離（Upāli，佛陀十大弟子之一，持戒第一）問佛陀：『如果不先受五戒、十戒，直接受具足戒可以嗎？』佛陀說：『一時可以得三種戒。』又問：『如果這樣，為什麼需要次第受戒，先受五戒，再受十戒，后受具足戒呢？』佛陀說：『薰染佛法，必須要有次第。先受五戒，用來調伏自己，信心和喜樂逐漸增長，再受十戒，善

【English Translation】 English version

Adding the fifth Pañcavargika (five categories of offenses), the sixth Sthūlātyaya (gross offense), and the seventh Duṣkṛta (wrongdoing).

The Six Categories

The Zeng Hui Ji (Commentary on Increasing Brilliance) states: 'If the offense is correctly judged and can bring about the corresponding result, then the five categories are too few, not including Sthūlātyaya; the seven categories are too many, exceeding with Duṣkṛta. Because Duṣkṛta is the same as Kila (minor offense) in that it can be eliminated through repentance, and the resulting consequences are the same.' Now, adding Sthūlātyaya to the five categories and removing Duṣkṛta from the seven, there are only six.

Prātimokṣa

In Chinese, it means 'Separate Liberation,' where 'liberation' refers to the result obtained from the precepts. The Zeng Hui Ji states: 'The precepts of the path are called liberation, referring to the seven branches (seven types of precepts), which are non-revealing thoughts (the essence of precepts). It is named because of eliminating delusion. If the precepts of action are called liberation, it refers to monks and nuns, after receiving the precepts, not committing actions such as killing, each without cause, each without result, hence called separate liberation.' The Vinaya-matrika states: 'Prātimokṣa is the most supreme meaning, the root of all goodness. Taking the precepts as the root, all goodness can arise.'

The Ten Benefits and Two Intentions of Establishing Precepts

The Saṃghika-vinaya states: 'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha: What are the benefits of establishing precepts for the disciples?' The Buddha said: 'There are ten benefits: First, to gather the Sangha (community of monks); second, to extremely gather the Sangha; third, to bring peace and happiness to the Sangha; fourth, to subdue those without shame; fifth, those with shame can dwell in peace; sixth, to make those who do not believe gain faith; seventh, to increase the faith of those who already believe; eighth, in the present life, to attain the exhaustion of outflows (cessation of afflictions); ninth, to prevent the unarisen outflows from arising; tenth, to allow the Dharma to abide long in the world, opening the gate of nectar for gods and humans.' The Mahāyānasaṃgraha states: 'The Tathāgata (another name for the Buddha) establishes precepts with two intentions: First, for the Śrāvaka (hearers of the Buddha's teachings) to liberate themselves; second, for the Bodhisattva (one who aspires to Buddhahood) to liberate themselves and others.'

The Order of Receiving Precepts

In the Bao'en Jing (Sutra of Repaying Kindness), Upāli (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha: 'If one does not first receive the five precepts and the ten precepts, can one directly receive the full precepts?' The Buddha said: 'One can obtain three types of precepts at once.' He further asked: 'If so, why is it necessary to receive the precepts in order, first the five precepts, then the ten precepts, and then the full precepts?' The Buddha said: 'To be imbued with the Buddha's teachings, there must be an order. First, receive the five precepts to tame oneself, and faith and joy gradually increase, then receive the ten precepts, good'

根轉深。后受具戒堅固難退。如游大海。漸漸深入。入佛法海。亦復如是。

得戒

婆沙論云。問別解脫戒。由何心得。答曰普於一切有情起善意樂無損害心得。

熏戒種子

大小乘宗。計各一義。且小乘宗經部云。受戒時。有四種思。一審慮思。二決定思。此二思是意業。內自思惟。審決起增上願心故。三動身思。是身業。謂處跪等。四發語思。則陳辭等。此二思。能發於色。至羯磨竟(羯磨華辨事百論云。謂辨事道法。有成濟故)。于審決二思上。熏成心種子。于動發二思上。熏成色種子。通於四思上。熏成色心種子(思者業也。有能招感當來果之功用故正法念處經云。思為勝戒。因種子即因義也。又云。思勝故其果則大)次大乘宗者。有三思。一審慮思。二決定思。三發起勝思。此三思皆屬心業。前二是加行。后一是根本。此發起勝思具增上殊勝故。即於此思上熏成種子。以防惡發善。功能為體○熏義者。顯識論云。譬如燒香薰衣。香體滅而香氣在衣。此香不可言有體滅故。不可言無。香氣在衣故○種子義論云。此相續變異能感未來果報。是種子義。若相續無變異。若變異無相續。俱非種子。但相續變異。不相離故。成種子。

戒體

又名苾芻性。梵語三跋羅。俱舍明瞭

【現代漢語翻譯】現代漢語譯本：根基深厚。之後受持具足戒，堅固難以退轉。如同游于大海，漸漸深入。進入佛法之海，也是如此。

得戒

《婆沙論》說：問：別解脫戒，由什麼心得？答：普遍對一切有情眾生髮起善良的意願和沒有損害的心而得。

熏戒種子

大小乘宗派，對此各有不同的見解。先說小乘宗的經部宗認為，受戒時，有四種思：一是審慮思，二是決定思，這兩種思是意業，內心自己思惟，審慎決定發起增上的願心。三是動身思，是身業，指處跪等行為。四是發語思，指陳述言辭等。這兩種思能引發於色法。到羯磨（羯磨(karma)：華辨事百論說，指辨事道法，有成就濟助的作用）結束時，在審慮和決定這兩種思上，熏成心的種子；在動身和發語這兩種思上，熏成色法的種子；貫通於四種思上，熏成色心種子（思就是業，有能招感未來果報的功用。《正法念處經》說，思為殊勝的戒，因種子就是因的意思。又說，思殊勝，所以它的果報就大）。其次大乘宗認為，有三種思：一是審慮思，二是決定思，三是發起勝思。這三種思都屬於心業，前兩種是加行，后一種是根本。因為這發起勝思具有增上殊勝的緣故，就在這思上熏成種子，以防止惡行，發起善行，以其功能為本體。熏習的意義是，《顯識論》說：譬如燒香薰衣服，香的本體滅了，而香氣留在衣服上。這香不能說有，因為本體滅了；也不能說沒有，因為香氣在衣服上。種子的意義是，《種子義論》說：這種相續變異能夠感得未來的果報，就是種子的意義。如果相續沒有變異，或者變異沒有相續，都不是種子。只有相續變異，不相分離，才能成為種子。

戒體

又名苾芻性（bhiksu-性），梵語三跋羅（Samvara），《俱舍論》中闡明。

【English Translation】 English version: Roots are deep. Afterwards, receiving the full precepts, one becomes firm and difficult to regress. Like swimming in the vast ocean, gradually going deeper. Entering the ocean of the Buddha's teachings is also like this.

Obtaining Precepts

The Vibhasa states: Question: How are the Pratimoksha precepts obtained? Answer: They are obtained by universally generating good intentions and a mind of non-harm towards all sentient beings.

Perfuming the Seeds of Precepts

The Mahayana and Hinayana schools each have their own views on this. First, the Sautrantika school of the Hinayana states that when receiving precepts, there are four types of thought (citta): first, deliberative thought; second, decisive thought. These two thoughts are mental karma, internally contemplating and decisively generating an enhanced aspiration. Third, physical action, which is bodily karma, referring to actions such as kneeling. Fourth, verbal expression, which refers to stating words, etc. These two thoughts can manifest as form (rupa). At the end of the karma (Karma: The Hua Bian Shi Bai Lun states that it refers to the Dharma of handling affairs, having the function of accomplishment and assistance), the seeds of mind are perfumed on the deliberative and decisive thoughts; the seeds of form are perfumed on the physical action and verbal expression; and the seeds of both form and mind are perfumed on all four thoughts (Thought is karma, because it has the function of attracting future consequences. The Zheng Fa Nian Chu Jing states that thought is the supreme precept, and the seed of cause is the meaning of cause. It also states that because thought is supreme, its result is great). Next, the Mahayana school states that there are three thoughts: first, deliberative thought; second, decisive thought; and third, the thought of generating excellence. All three thoughts belong to mental karma, the first two being preparatory actions and the last being fundamental. Because this thought of generating excellence possesses enhanced superiority, the seeds are perfumed on this thought, with the function of preventing evil and generating good as its essence. The meaning of perfuming is explained in the Xian Shi Lun: 'It is like burning incense to perfume clothes. The substance of the incense disappears, but the fragrance remains on the clothes. One cannot say that the incense exists, because its substance has disappeared; nor can one say that it does not exist, because the fragrance is on the clothes.' The meaning of seed is explained in the Zhong Zi Yi Lun: 'This continuous change can cause future consequences, which is the meaning of seed. If there is no change in the continuity, or if there is change without continuity, neither is a seed. Only continuous change, without separation, can become a seed.'

Precept Substance

Also known as bhiksu-nature. In Sanskrit, Samvara. Explained clearly in the Abhidharmakosa.

等論皆譯為護。即是無表思(思即是第六識相應善思也。又名無表色。有止惡防非功能。故云護)○金剛鈔云。出戒體有三。初克性出體。即無表思一法也。通種子現行。次相應出體者。即同時二十二法。皆有防惡發善功能故(二十二法者。謂。遍行五。一觸。二作意。三受。四想。五思別境有五。一欲。二勝解。三念。四定。五惠。善有十一。謂一信。二精進。三慚。四愧。五無貪。六無嗔。七無癡。八輕安。九不放逸。十行舍。十一不害。並同時心王即意識也)。后眷屬出體者。即身口意三善業也○攝論云。菩薩戒。以身口心三業為體。聲聞戒以身口二善業為體。

比丘稱良福田

報恩經云。眾僧者。出三界之福田。謂比丘具有戒體。戒為萬善之根。是故世人歸信供養種福。如沃壞之田。能生嘉苗故。號良福田。

問但制七支

優婆塞戒經云。一切善不善。法心為根本因根本故。說諸比丘犯有二種。一身犯二口犯故。但制七支也(七支者。謂三身業四口業也)○彌勒問經論云。造作名業○對法論云。身口七支業即自體名業意三業。但名相應心。

戒果

優婆塞戒經云。戒果有二。一天樂。二菩提樂。智者應求菩提。不求天樂○正法念處經云。若持戒心。念天樂者。斯人污凈

【現代漢語翻譯】現代漢語譯本等論都翻譯為『護』（指守護）。這就是『無表思』（『思』指的是第六識相應的善思，也稱為『無表色』，具有阻止惡行、防止過錯的功能，所以稱為『護』）。《金剛鈔》中說，產生戒體有三種方式：第一種是就其性質而言產生戒體，即『無表思』這一法，貫通種子和現行。第二種是相應產生戒體，即同時產生的二十二法，都具有防止惡行、引發善行的功能（這二十二法指的是：遍行五法，即觸、作意、受、想、思；別境五法，即欲、勝解、念、定、慧；善十一法，即信、精進、慚、愧、無貪、無嗔、無癡、輕安、不放逸、行舍、不害；以及同時存在的心王，即意識）。第三種是眷屬產生戒體，即身、口、意三種善業。《攝大乘論》中說，菩薩戒以身、口、意三業為體，聲聞戒以身、口二善業為體。

比丘被稱為良福田

《報恩經》中說，僧眾是超出三界的福田。比丘具有戒體，戒是萬善的根本，因此世人歸信供養，就像在肥沃的田地裡播種，能夠生長出好的苗，所以稱為良福田。

問：為什麼只制定七支？

《優婆塞戒經》中說，一切善與不善的法，心是根本原因。因為這個根本原因，所以說諸位比丘所犯的罪有兩種：一是身犯，二是口犯，因此只制定七支（七支指的是身三業和口四業）。《彌勒問經論》中說，造作稱為業。《對法論》中說，身口七支業即自體名為業，意三業只稱為相應心。

戒的果報

《優婆塞戒經》中說，戒的果報有兩種：一是天樂，二是菩提樂。智者應當追求菩提，不應當追求天樂。《正法念處經》中說，如果持戒時心裡想著天樂，這個人就玷污了清凈。

【English Translation】 English version The term 『Deng Lun』 is translated as 『Hu』 (護) which means protection. This refers to 『Wu Biao Si』 (無表思) (where 『Si』 refers to the wholesome thought associated with the sixth consciousness, also known as 『Wu Biao Se』 (無表色), which has the function of preventing evil deeds and guarding against faults, hence it is called 『Hu』 (護)). The 『Vajra Commentary』 (金剛鈔) states that there are three ways in which the precepts (戒體) arise: The first is the arising of the precepts based on their nature, which is the single dharma of 『Wu Biao Si』 (無表思), pervading both seeds and manifestations. The second is the arising of the precepts in correspondence, which refers to the twenty-two dharmas that arise simultaneously, all of which have the function of preventing evil and initiating good (these twenty-two dharmas refer to: the five pervasive dharmas, namely, touch (觸), attention (作意), feeling (受), perception (想), and thought (思); the five specific dharmas, namely, desire (欲), conviction (勝解), mindfulness (念), concentration (定), and wisdom (惠); the eleven wholesome dharmas, namely, faith (信), diligence (精進), shame (慚), embarrassment (愧), non-greed (無貪), non-hatred (無嗔), non-delusion (無癡), ease (輕安), non-negligence (不放逸), equanimity (行舍), and non-harming (不害); and the simultaneously existing mind-king, which is consciousness (意識)). The third is the arising of the precepts through retinue, which refers to the three wholesome karmas of body, speech, and mind. The 『Compendium of Mahayana』 (攝大乘論) states that the Bodhisattva precepts take the three karmas of body, speech, and mind as their substance, while the Śrāvaka precepts take the two wholesome karmas of body and speech as their substance.

Bhikkhus are called fields of excellent merit

The 『Sutra of Gratitude』 (報恩經) states that the Sangha is a field of merit that transcends the three realms. Bhikkhus possess the precepts, and the precepts are the root of all goodness. Therefore, people take refuge and make offerings, like sowing seeds in fertile land, which can grow good seedlings, hence they are called fields of excellent merit.

Question: Why are only seven branches prescribed?

The 『Upāsaka Precepts Sutra』 (優婆塞戒經) states that for all wholesome and unwholesome dharmas, the mind is the fundamental cause. Because of this fundamental cause, it is said that the offenses committed by bhikkhus are of two kinds: offenses of the body and offenses of speech, hence only seven branches are prescribed (the seven branches refer to the three karmas of the body and the four karmas of speech). The 『Maitreya Question Sutra』 (彌勒問經論) states that creation is called karma. The 『Abhidharma Treatise』 (對法論) states that the seven karmas of body and speech are the self-nature called karma, while the three karmas of mind are only called corresponding mind.

The fruit of precepts

The 『Upāsaka Precepts Sutra』 (優婆塞戒經) states that there are two kinds of fruits of precepts: heavenly bliss and Bodhi bliss. The wise should seek Bodhi and not seek heavenly bliss. The 『Sutra of Mindfulness of the True Dharma』 (正法念處經) states that if one's mind is thinking of heavenly bliss while upholding the precepts, that person defiles purity.

戒如雜毒水。以天樂無常壽盡必退當受大苦。是故當求涅槃。

受戒始

大戒法本。自曹魏黃初三年壬寅。已到許昌。以國家多事。寢經三十三年至廢帝(即高貴卿公也)登位改正元元年甲戌。天竺律師曇摩迦羅上書。方興受戒之事(逆推至佛法初到。後漢求平十年丁卯。經一百七十八年。凡出家者。惟受三歸戒故)。

立壇始

西天祇園。比丘樓至請佛立壇。為比丘受戒如來於園外院東南。置一罈。此為始也。此土當宋元嘉七年庚午。天竺僧求那跋摩(梁云功德鎧)至揚都南林寺前竹園立壇。為比丘受戒為始也。今稱方等壇者。僧史略云。蓋以戒壇本出小乘教。小乘教中。應人僧界法一一如律。若片乖違。則受者不得戒臨壇人犯罪。今方等法。是大乘教。即不枸根缺緣差。但發大心。領納即得戒。可謂廣大平等周遍矣。故稱方等。或名甘露壇者。甘露即喻涅槃也。戒為入涅槃初門故。從果彰名也。今言壇場非一也。壇則出地立基。場則除地令平。今有混稱。蓋誤(要知壇式請看圖經)。

受戒軌儀

戒壇圖經云。夫欲受戒者。先於有智人所策發教於萬境之上。起慈護心故。婆沙云。由普於一切有情上。起善意樂無損害心得戒。若臨集僧。當行法事。但云。發上品心。得上品戒

【現代漢語翻譯】現代漢語譯本『戒』就像混有劇毒的水。因為天樂是無常的，壽命終盡時必定會衰退，將要承受巨大的痛苦。因此，應當尋求涅槃。

受戒的開始

大戒法的根本。從曹魏黃初三年壬寅年開始，就已經傳到許昌。因為國家多事，擱置了三十三年，直到廢帝（即高貴鄉公）登位，改正元元年甲戌年。天竺律師曇摩迦羅上書，才開始興起受戒之事（從佛法初傳到中國，後漢求平十年丁卯年算起，經過一百七十八年。凡是出家的人，只是受三歸戒而已）。

立壇的開始

西天祇園（Jetavana），比丘樓至（Bhiksu Louchi）請佛立壇，為比丘（Bhiksu）受戒。如來在園外院東南方，設定一個壇。這是立壇的開始。在中國，當宋元嘉七年庚午年，天竺僧人求那跋摩（Gunabhadra，梁代譯為功德鎧）到達揚都南林寺前的竹園，立壇為比丘受戒，這是中國立壇的開始。現在所說的方等壇，根據《僧史略》記載，大概是因為戒壇本來出自小乘教。小乘教中，對於受戒的人、僧團的界限、方法，都一一按照戒律。如果稍微有違背，那麼受戒的人就得不到戒，臨壇的人也會犯罪。現在方等法，是大乘教，即使不完全具備所有的條件，只要發起大心，領納就能得到戒。可以說是廣大平等周遍。所以稱為方等。或者稱為甘露壇，甘露是比喻涅槃。戒是進入涅槃的最初的門徑，所以從結果來彰顯名稱。現在所說的壇場不止一個。壇是突出地面建立的基座，場是清理地面使之平坦。現在有混淆稱呼的情況，大概是誤解（想要了解壇的樣式請看圖經）。

受戒的儀軌

《戒壇圖經》說，想要受戒的人，首先要在有智慧的人那裡，策發教導，在萬境之上，生起慈悲護念的心。所以《婆沙論》說，由於普遍地對一切有情眾生，生起善良的意樂，沒有損害的心，才能得到戒。如果臨近僧團，應當舉行法事。只要說，發起上品的心，就能得到上品戒。

【English Translation】 English version 'Precepts' are like water mixed with potent poison. Because heavenly music is impermanent, and life inevitably declines, one will suffer greatly. Therefore, one should seek Nirvana.

The Beginning of Receiving Precepts

The foundation of the Great Precept Dharma. From the third year of Huangchu (222 AD) in the Cao Wei dynasty, the year Renyin, it had already arrived in Xuchang. Due to many national affairs, it was put aside for thirty-three years until the enthronement of the deposed Emperor (Gao Guixiang Gong), the first year of the Zhengshi era, the year Jiaxu. The Indian lawyer Dharmakala submitted a memorial, and the matter of receiving precepts began to flourish (tracing back to the initial arrival of Buddhism, the tenth year of Qiu Ping in the Later Han dynasty, the year Dingmao, after one hundred and seventy-eight years. All those who renounced the household life only received the Three Refuges).

The Beginning of Establishing an Altar

In Jetavana (祇園精舍) in the Western Heaven, the Bhiksu (比丘) Louchi requested the Buddha to establish an altar for Bhiksus to receive precepts. The Tathagata placed an altar in the southeast of the outer courtyard of the garden. This was the beginning of establishing an altar. In this land, in the seventh year of Yuanjia in the Song dynasty, the year Gengwu, the Indian monk Gunabhadra (求那跋摩, translated as Merit Armor in the Liang dynasty) arrived at the bamboo garden in front of the Nanlin Temple in Yangdu and established an altar for Bhiksus to receive precepts. This was the beginning of establishing an altar in China. The so-called 'Fangdeng Altar' (方等壇), according to the Monk History, is probably because the precept altar originally came from the Hinayana teachings. In the Hinayana teachings, the person receiving precepts, the boundaries of the Sangha, and the methods are all in accordance with the precepts. If there is even a slight violation, then the person receiving precepts will not obtain the precepts, and the person presiding over the altar will commit a crime. Now, the Fangdeng Dharma is a Mahayana teaching, even if all the conditions are not fully met, as long as one generates a great mind, one can receive the precepts. It can be said to be vast, equal, and all-pervading. Therefore, it is called Fangdeng. Or it is called the 'Nectar Altar' (甘露壇), nectar being a metaphor for Nirvana. Precepts are the initial gateway to entering Nirvana, so the name is manifested from the result. Now, the so-called altar sites are not just one. An altar is a base built protruding from the ground, while a site is a place cleared to be level. Now there are cases of mixed usage, probably due to misunderstanding (to know the style of the altar, please see the illustrated scriptures).

The Rituals for Receiving Precepts

The Illustrated Scripture of the Precept Altar says that those who wish to receive precepts must first be encouraged and taught by wise people to generate a compassionate and protective mind above all realms. Therefore, the Vibhasa says that one obtains precepts by universally generating good intentions and a harmless mind towards all sentient beings. If approaching the Sangha, one should perform Dharma activities. One only needs to say that one generates a superior mind to obtain superior precepts.

者。沙彌素未曾聞。不知何者。是上品心。此猶空雷發奇峰之天。甘雨絕流金之地爾(上品心。即是于萬境上。起慈護也)。

持戒三樂

四分律本偈云。明人能護戒。能得三種樂。名譽及利養。死得生天上。

持戒三心

瑜伽論云。一厭有為心。二求趣菩提心。三悲愍有情心。

破戒五衰

中阿含經云。一求財不得。二設得耗散。三眾不愛敬。四惡名流佈。五死入地獄。

護戒事業

方等經云。不得祭祀鬼神。不得輕於鬼神。不得毀壞神廟。假使有人祭祀。亦不得輕於彼人。亦不得與彼往來(文多不載)。

問俗人受三歸后違失

問若俗人受三歸后。卻祀鬼神為失歸戒否。答優婆塞戒經云。若人受三歸戒后。為護舍宅。及身命。祀鬼神者。不失。若志心禮外道鬼神者。名失。若祠祀不得殺生命。

舍戒四緣

婆沙論云。盡形壽律儀。由四緣舍。一舍所學(即舍戒)。二二形生(即男變女女變男時)。三斷善根(謂受惡戒邪見)。四舍眾同分(即身死)或六緣同此(業疏問云。此識種子即應能為未來后習何得言形終戒舍。答種由思生。要期是愿。愿得盡形壽持今壽終則戒舍。增輝記云。思心之上熏成種子設至命終心心所法傳至中有思種功

【現代漢語翻譯】現代漢語譯本：沙彌從未聽過這些，不知道什麼是上品心。這就像在奇峰聳立的天空中響起空雷，在甘甜的雨水斷絕、遍地流金的地方一樣。（上品心，就是在面對各種境界時，生起慈悲和保護的心。）

持戒的三種快樂

《四分律》中的偈語說：『聰明人能夠守護戒律，能夠得到三種快樂：名譽和利養，死後得生天上。』

持戒的三種心

《瑜伽師地論》說：一、厭離有為法的心；二、追求菩提的心；三、悲憫有情眾生的心。

破戒的五種衰損

《中阿含經》說：一、求財不得；二、即使得到也會耗散；三、大眾不愛戴和尊敬；四、惡名流傳；五、死後墮入地獄。

守護戒律的事業

《方等經》說：不得祭祀鬼神，不得輕視鬼神，不得毀壞神廟。即使有人祭祀，也不得輕視他們，也不得與他們往來（內容很多，不全部記載）。

問：俗人受三歸依后違犯戒律

問：如果俗人受三歸依后，又祭祀鬼神，是否失去歸依戒？答：《優婆塞戒經》說：如果有人受三歸依戒后，爲了保護住宅和身命而祭祀鬼神，不算失去歸依戒。如果真心誠意地禮拜外道鬼神，就叫做失去歸依戒。如果祭祀時不殺害生命。

舍戒的四種因緣

《婆沙論》說：盡形壽的律儀，由四種因緣捨棄：一、捨棄所學（即舍戒）；二、二形生（即男人變成女人，女人變成男人時）；三、斷善根（指受惡戒邪見）；四、捨棄眾同分（即身死）。或者六種因緣與此相同。（《業疏》問：這種識的種子應該能夠成為未來再次學習的因，為什麼說形體終結戒律就捨棄了？答：種子由思惟產生，重要的是發願。發願盡形壽持戒，現在壽命終結，戒律就捨棄了。《增輝記》說：在思心之上熏習成種子，即使到命終時，心心所法傳到中有，思種的功能……）

【English Translation】 English version: Shramana (novice monk) had never heard of these things and did not know what 'superior mind' (shangpin xin) is. This is like a thunderclap in the sky above towering peaks, or a place where sweet rain is cut off and gold flows everywhere. (Superior mind means to generate compassion and protection towards all realms.)

Three Joys of Upholding Precepts

A verse in the Sarvastivada Vinaya (Four-Part Vinaya) says: 'A wise person who can protect the precepts can obtain three kinds of joy: fame and gain, and rebirth in heaven after death.'

Three Minds for Upholding Precepts

The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 1. The mind that is weary of conditioned existence; 2. The mind that seeks Bodhi (enlightenment); 3. The mind that has compassion for sentient beings.

Five Declines of Breaking Precepts

The Madhyama-agama Sutra (Middle Length Discourses) says: 1. Unable to obtain wealth; 2. Even if obtained, it will be dissipated; 3. Not loved and respected by the assembly; 4. Evil reputation spreads; 5. Rebirth in hell after death.

Activities for Protecting Precepts

The Fangdeng Sutra (Square and Equal Sutra) says: One must not worship ghosts and spirits, must not despise ghosts and spirits, and must not destroy shrines. Even if someone makes offerings, one must not despise them, nor should one associate with them (much content omitted).

Question: Laypeople Violating Precepts After Taking the Three Refuges

Question: If a layperson, after taking the Three Refuges (san gui), then worships ghosts and spirits, do they lose the refuge precepts? Answer: The Upasaka Precept Sutra (Sutra on Lay Vows) says: If a person, after taking the Three Refuge precepts, worships ghosts and spirits to protect their house and life, they do not lose the refuge precepts. If they sincerely worship non-Buddhist ghosts and spirits, it is called losing the refuge precepts. If sacrifices are made, one must not kill living beings.

Four Conditions for Abandoning Precepts

The Vibhasa-sastra (Great Commentary) says: The lifelong precepts are abandoned due to four conditions: 1. Abandoning what is learned (i.e., abandoning the precepts); 2. Two-sexed birth (i.e., when a man becomes a woman or a woman becomes a man); 3. Severing roots of goodness (referring to taking evil precepts and wrong views); 4. Abandoning the commonality of the assembly (i.e., death). Or six conditions are the same as this. (The Karma Commentary asks: This seed of consciousness should be able to be the cause for future learning, so why is it said that the precepts are abandoned when the body ends? Answer: The seed arises from thought, and the important thing is the vow. Vowing to uphold the precepts for the duration of one's life, and now that life ends, the precepts are abandoned. The Zeng Hui Ji (Record of Increasing Splendor) says: Above the mind of thought, it is perfumed into a seed, even until the end of life, the mental functions are transmitted to the intermediate state, the function of the thought seed...)

德招感善果。此終不失今言形終舍者。但舍受戒時要期語者謂受戒言盡形壽能持不犯等語故順正理論云于命終后雖有要期而不能生別解脫戒無加行故無憶念故乃齊此舍矣)。

問舍戒已更得出家否

俱舍論云。若已舍戒。亦不許更出家為於此毀損功用。由正法滅盡。毗那羯磨無故。更不得新護故。

中食

正食

四分律云。梵語。蒲阇尼。此云正食○寄歸傳云。半者蒲善尼。唐言五啖食。謂飯餅麨等○南山鈔云。時藥。謂報命支援勿過於藥。但飢渴名主病。亦名故病。每日常有故。以食為藥醫之○順正理論云。身依食住。命托食存。食已能令身心適悅安泰故○僧祇律云。時食。謂時得食。非時不得食。今言中食以天中日午時得食當日中故言中食。

不正食

四分律云。佉阇尼。此云不正食○寄歸傳云。半者珂但尼。此云五嚼食。謂。根莖葉華果等。傳云。若已食前五必不食后五若先食后五則前五隨意啖之(今僧齊后不食果菜等是)。

齊

起世因本經云。烏脯沙陀。隋言增長。謂。受持齊法。增長善根故。佛教以過中不食名齋。

齋正時

毗羅三昧經云。佛為法慧菩薩說四食時。一旦時。為天食。二午時。為法食。時佛斷六趣因。令同三世佛故

【現代漢語翻譯】現代漢語譯本：德行能夠感召美好的結果。這裡所說的『最終不會失去』，是指今生所受的戒體最終會捨棄。但捨棄戒體是指在受戒時所立下的誓言，即受戒時所說『盡形壽能持不犯』等語。因此，《順正理論》中說：『即使在命終之後還有要期，也不能產生別解脫戒，因為沒有加行，也沒有憶念，所以到此為止就捨棄了。』問：舍戒之後還能再次出家嗎？《俱舍論》中說：『如果已經捨棄戒體，也不允許再次出家，因為這會毀損功用。由於正法滅盡，毗那羯磨（Vinaya-karma）不存在，所以不能再重新獲得新的守護。』中食（Madhya-bhojana）：正食（Pranita-bhojana）：《四分律》中說：梵語為『蒲阇尼（Bhojanīya）』，這裡翻譯為『正食』。《寄歸傳》中說：『半者蒲善尼（Panca-bhojanī）』，唐朝話說是『五啖食』，指飯、餅、麨等。《南山鈔》中說：『時藥』，是指維持生命，不要超過藥物的範圍。只有飢渴才算是主要疾病，也叫『故病』，每天都有，所以用食物作為藥物來醫治。《順正理論》中說：『身體依靠食物來維持，生命依靠食物來存在。食物能夠使身心舒適安泰。』《僧祇律》中說：『時食』，是指在規定的時間內才能吃的食物，非時不得食。現在所說的『中食』，是指在天中日午時所吃的食物，因為是當日中午，所以稱為『中食』。不正食（A-pranita-bhojana）：《四分律》中說：『佉阇尼（Khadanīya）』，這裡翻譯為『不正食』。《寄歸傳》中說：『半者珂但尼（Panca-khadanī）』，這裡翻譯為『五嚼食』，指根、莖、葉、花、果等。《寄歸傳》中說：『如果已經吃了前五種，就一定不能吃后五種；如果先吃了后五種，那麼前五種就可以隨意吃了（現在僧眾在齋戒后不吃果菜等就是這種情況）。』齊（Uposatha）：《起世因本經》中說：『烏脯沙陀（Uposatha）』，隋朝話說是『增長』，是指受持齋法，增長善根。佛教以過了中午不吃飯稱為齋。齋正時：《毗羅三昧經》中說：佛為法慧菩薩說四種食物的時間：一是早上，是天人的食物時間；二是中午，是法食的時間，這時佛斷除六道輪迴的因，使眾生與三世諸佛相同。

【English Translation】 English version: Virtue can attract good results. The statement 'will never be lost' refers to the precept body received in this life, which will eventually be abandoned. However, abandoning the precept body refers to the vows made at the time of receiving the precepts, such as 'being able to uphold and not violate for the rest of one's life.' Therefore, the Shun Zheng Li Lun (Abhidharmakośabhāṣya) states: 'Even if there is a commitment after death, it cannot generate separate liberation precepts because there is no additional practice and no recollection, so it is abandoned at this point.' Question: After abandoning the precepts, can one become a monk again? The Ju She Lun (Abhidharmakośa) states: 'If one has already abandoned the precepts, one is not allowed to become a monk again, because this would damage the function. Because the true Dharma is extinguished and Vinaya-karma (毗那羯磨) does not exist, one cannot obtain new protection again.' Madhya-bhojana (中食): Pranita-bhojana (正食): The Si Fen Lu (Dharmaguptaka Vinaya) states: In Sanskrit, it is Bhojanīya (蒲阇尼), which is translated here as 'proper food.' The Ji Gui Zhuan (A Record of the Buddhist Religion As Practiced in India and the Malay Archipelago) states: Panca-bhojanī (半者蒲善尼), which in Tang Chinese is 'five edible foods,' referring to rice, cakes, barley flour, etc. The Nan Shan Chao (Nanshan Vinaya Commentary) states: 'Time medicine' refers to sustaining life and not exceeding the scope of medicine. Only hunger and thirst are considered major illnesses, also called 'old illnesses,' which occur every day, so food is used as medicine to treat them. The Shun Zheng Li Lun (Abhidharmakośabhāṣya) states: 'The body relies on food to exist, and life relies on food to survive. Food can make the body and mind comfortable and peaceful.' The Seng Qi Lu (Mahāsāṃghika Vinaya) states: 'Time food' refers to food that can be eaten at a specific time, and food cannot be eaten at other times. The current term 'Madhya-bhojana' refers to food eaten at noon, because it is midday, it is called 'Madhya-bhojana.' A-pranita-bhojana (不正食): The Si Fen Lu (Dharmaguptaka Vinaya) states: Khadanīya (佉阇尼), which is translated here as 'improper food.' The Ji Gui Zhuan (A Record of the Buddhist Religion As Practiced in India and the Malay Archipelago) states: Panca-khadanī (半者珂但尼), which is translated here as 'five chewable foods,' referring to roots, stems, leaves, flowers, fruits, etc. The Ji Gui Zhuan (A Record of the Buddhist Religion As Practiced in India and the Malay Archipelago) states: 'If you have already eaten the first five, you must not eat the last five; if you eat the last five first, then you can eat the first five at will (the current situation where monks do not eat fruits and vegetables after fasting is like this).' Uposatha (齊): The Qi Shi Yin Ben Jing (Agama Sutra) states: Uposatha (烏脯沙陀), which in Sui Chinese is 'growth,' refers to upholding the Uposatha precepts and increasing good roots. Buddhism refers to not eating after noon as fasting. The Proper Time for Fasting: The Pi Luo San Mei Jing (Bṛhatsamādhi Sūtra) states: The Buddha told Dharma Wisdom Bodhisattva about the time for four kinds of food: First, morning is the time for the food of the gods; second, noon is the time for Dharma food, at this time the Buddha cuts off the cause of the six realms of reincarnation, making sentient beings the same as the Buddhas of the three worlds.

。制日午為法食。正時也○僧祇律云。午時日影過一發一瞬。即是非時。

粥

亦不正食攝○僧祇律云。粥出釜饘不成字。始名不正食○增輝記云。小食者粥是○讀五部律文。粥之緣起有三。初僧祇律云。佛住舍衛國。難陀母令作釜饘。逼上汁自飲。覺身中風除食消。便作念。阇梨是一食人。應當食粥。乃取多水少米。煎去二分。然後入胡椒蓽撥。未盛滿罌。持詣佛所白言。唯愿世尊聽諸比丘食粥。佛許。仍為說偈(偈在後文)○次四分律云。佛在那頻頭國。因㝹沙施粥。佛許之○后十誦律云。婆羅門王阿耆達。施八般粥。謂乳酪胡麻豆摩沙荏蘇等。佛許之。

粥正時

四分律云。明相出始得食粥。余皆非時○婆沙論云。明相有三。初日照剡部樹身。天作黑色。二日照樹葉。天作青色。三日過樹天作白色。三色中取白色為正時。須舒手見掌文分明。始得食粥。

食體

用香味觸三法為體。

食相

以變壞為相。謂入腹變壞。能資益。諸根大種方成食相。

食事

婆沙論云。食於二時能作食事。一初食時能消飢渴。二消化時。能益諸根大種。

食義

佛地論云。任持名食。謂能任持色身。令不斷壞。長養善法。又資益義。若未啖及入腹。未

【現代漢語翻譯】現代漢語譯本：制定中午為進食的時間。正午時分。（僧祇律中說）午時日影移動超過一根頭髮或一瞬間，就是非時食。

粥

也不屬於正食的範圍。（僧祇律中說）粥從鍋里出來，還未凝固成固體，剛開始被稱為不正食。（增輝記中說）小食就是指粥。（閱讀五部律文可知）粥的緣起有三種。最初，僧祇律中說，佛陀住在舍衛國（Śrāvastī）。難陀母（Nanda's mother）讓人煮釜饘（一種粥），她強行取上面的汁液自己喝，覺得身體的風疾消除，食物也消化了，於是心想：『阇梨（Ācārya，導師）是隻吃正餐的人，應該吃粥。』於是取多水少米，煎煮去掉五分之二的水，然後加入胡椒蓽撥（一種香料），還沒盛滿罐子，就拿到佛陀那裡稟告說：『唯愿世尊允許各位比丘（bhikkhu，佛教出家男眾）食用粥。』佛陀允許了，併爲此說了偈語（偈語在後文）。其次，四分律中說，佛陀在那頻頭國（Nāgadanta），因為㝹沙（Nūṇa）供養粥，佛陀允許了。後來，十誦律中說，婆羅門王阿耆達（Agi Datta）供養八種粥，即乳酪、胡麻、豆、摩沙（一種豆類）、荏蘇（一種油料作物）等，佛陀允許了。

粥的正時

四分律中說，明相出現時才可以開始吃粥，其餘時間都是非時食。（婆沙論中說）明相有三種。第一種是陽光照到剡部樹（Jambudvīpa）的樹身，天空呈現黑色。第二種是陽光照到樹葉，天空呈現青色。第三種是陽光超過樹頂，天空呈現白色。三種顏色中取白色作為正時。必須舒展開手，能清楚地看到掌紋，才可以開始吃粥。

食的體性

以香味觸三種法作為體性。

食的相狀

以變壞作為相狀。指食物進入腹中變壞，能夠資養身體，諸根大種（四大元素）才能形成食的相狀。

食的事用

婆沙論中說，食物在兩個時間能夠發揮作用。一是初食時能夠消除飢渴，二是消化時能夠滋養諸根大種。

食的意義

佛地論中說，任持稱為食，指能夠維持色身，使之不至於斷絕損壞，增長善法。又具有資益的意義。如果還沒吃或者剛入腹，還沒

【English Translation】 English version: Set noon as the time for meals. Precisely at noon. (The Saṃghika-vinaya states) If the shadow of the sun at noon moves past the width of a hair or a moment, it is considered non-meal time.

Congee (粥)

Also not included in proper meals. (The Saṃghika-vinaya states) Congee that has just come out of the pot and has not yet solidified is initially called an improper meal. (The Zenkei-ki states) Small meals refer to congee. (Reading the texts of the Five Vinayas reveals) There are three origins of congee. Initially, the Saṃghika-vinaya states, the Buddha was residing in Śrāvastī (舍衛國). Nanda's mother (難陀母) ordered the cooking of a pot of thick congee (釜饘). She forced the juice from the top to drink herself, feeling that the wind ailment in her body was eliminated and the food was digested. She then thought, 'The Ācārya (阇梨, teacher) is someone who only eats proper meals, so he should eat congee.' Therefore, she took a lot of water and little rice, boiled it down by two-fifths, and then added pepper and long pepper (蓽撥, pippali). Not yet filling the jar, she took it to the Buddha and reported, 'May the World Honored One allow all bhikkhus (比丘, monks) to eat congee.' The Buddha permitted it and spoke a verse for this reason (the verse is later). Next, the Caturvargika-vinaya states, the Buddha was in Nāgadanta (那頻頭國), because Nūṇa (㝹沙) offered congee, the Buddha permitted it. Later, the Daśabhāṇavāra-vinaya states, the Brahmin king Agi Datta (阿耆達) offered eight kinds of congee, namely milk, cheese, sesame, beans, masha (摩沙, a type of bean), perilla (荏蘇, a type of oil crop), etc., and the Buddha permitted it.

Proper Time for Congee

The Caturvargika-vinaya states, one may begin to eat congee when the light of dawn appears; any other time is non-meal time. (The Vibhāṣā states) There are three signs of dawn. First, the sun shines on the trunk of the Jambudvīpa (剡部) tree, and the sky appears black. Second, the sun shines on the leaves of the tree, and the sky appears blue. Third, the sun passes over the tree, and the sky appears white. Among the three colors, take white as the proper time. One must stretch out their hand and clearly see the lines on their palm before one may begin to eat congee.

Substance of Food

Use the three dharmas of taste, smell, and touch as the substance.

Appearance of Food

Take decay as the appearance. It refers to the food decaying after entering the stomach, being able to nourish the body, and the four great elements (大種) then forming the appearance of food.

Function of Food

The Vibhāṣā states, food can function in two times. First, at the time of initial eating, it can eliminate hunger and thirst. Second, at the time of digestion, it can benefit the roots and the four great elements.

Meaning of Food

The Buddhabhūmi-śāstra states, sustenance is called food, referring to the ability to maintain the physical body, preventing it from being cut off and damaged, and increasing good dharmas. It also has the meaning of nourishment. If it has not yet been eaten or has just entered the stomach, it has not yet

消化併爲患者。皆不成食義。至經口入腹消化。流入五臟。充浹四肢。補氣益肌。方成食義。

食三德

一輕軟。二凈潔。三如法。

六味

甘。辛。咸。苦。酸。淡。

八味

加上澀味不了味。

施食五常報

五福德經。佛言人持食施僧。有五種利。一色。二力。三命。四安。五辯(彼經廣有說文。此五常福報。若施者得當來報受者獲現在樂)。若上座施食。應誦偈云。施者受者俱獲五常。色。力。命。安。得無礙辯。

粥十利

僧祇律因難陀母。施眾僧粥。佛說偈云。持戒清凈。人所奉恭敬。隨時以粥施十利饒益於行者。色力壽樂辭清辯宿食風除飢渴消。是名良藥。佛所說欲得人天長受樂。應當以粥施眾僧(今析十利者。一色。二力。三壽。四樂。五詞清。俱舍云。詞謂訓釋言詞也。六辨。俱舍云。辨謂展轉言無滯礙也。七宿食消。八風除。九消饑。十消渴)。

食前唱密語

外道弟子。尸利鞠多。即樹提伽長者姊夫也。以毒和食請佛。及眾齋。佛知亦許之。佛語大眾。待唱僧跋。然後可食。由是眾毒竟無所害○梵摩難國王經云。夫欲施食者。皆當平等不問大小。於是佛令阿難臨飯唱僧跋。僧跋者。眾僧飯皆平等○寄歸傳云。三缽羅

【現代漢語翻譯】現代漢語譯本：不能被消化吸收的食物，都不能稱之為『食』的意義。直到食物經過口進入腹中，被消化，流入五臟，滋養四肢，補充氣血，強健肌肉，才能真正成為『食』的意義。

食的三種功德：一、輕軟；二、乾淨；三、如法。

六味：甘、辛、咸、苦、酸、淡。

八味：加上澀味，共八種味道。

施食的五種恒常回報：《五福德經》中，佛說，人們用食物供養僧人，有五種利益：一、容貌端正（色）；二、體力強健（力）；三、壽命延長（命）；四、身心安穩（安）；五、辯才無礙（辯）。（該經中有詳細的解釋說明。這五種是恒常的福報，佈施者在未來會得到回報，接受佈施者則獲得當下的快樂。）如果向上座（指有德行的僧人）佈施食物，應該誦唸偈語說：『佈施者和接受佈施者都能獲得五種恒常的福報：容貌端正、體力強健、壽命延長、身心安穩、獲得無礙的辯才。』

粥的十種利益：《僧祇律》記載，因為難陀的母親供養眾僧粥，佛陀說了偈語：『持戒清凈，受人尊敬供養，隨時用粥佈施，對修行者有十種利益：容貌端正、體力強健、壽命延長、身心安樂、言辭清晰、辯才無礙、消除宿食、祛除風疾、消除飢餓、止息乾渴。』這被稱為良藥，佛陀說，想要獲得人天長久的快樂，應當用粥佈施給眾僧。（現在分析這十種利益：一、容貌端正；二、體力強健；三、壽命延長；四、身心安樂；五、言辭清晰。《俱舍論》中說，『詞』是指解釋言辭；六、辯才無礙。《俱舍論》中說，『辯』是指輾轉辯論沒有滯礙；七、消除宿食；八、祛除風疾；九、消除飢餓；十、止息乾渴。）

食前唱誦密語：外道弟子尸利鞠多（Śrīgupta）（即樹提伽（Śuddhika）長者的姐夫），用摻有毒藥的食物供養佛陀和僧眾。佛陀知道后也應允了。佛陀告訴大眾，等待唱誦『僧跋（Saṃgha）』之後才可以食用。因此，所有的毒藥最終都沒有造成傷害。《梵摩難國王經》中說，想要佈施食物的人，都應當平等對待，不分大小。於是佛陀讓阿難（Ānanda）在吃飯前唱誦『僧跋』。『僧跋』的意思是，眾僧的飯食都是平等的。《寄歸傳》中說，『三缽羅（saṃbhāra）』。

【English Translation】 English version: Food that cannot be digested and absorbed does not fulfill the meaning of 'food'. Only when food passes through the mouth into the stomach, is digested, flows into the five viscera, nourishes the four limbs, replenishes qi and blood, and strengthens the muscles, can it truly become 'food'.

The Three Virtues of Food: 1. Light and soft; 2. Clean; 3. According to the Dharma.

The Six Tastes: Sweet, pungent, salty, bitter, sour, bland.

The Eight Tastes: Adding astringent taste, making a total of eight tastes.

The Five Constant Rewards of Offering Food: In the Five Merits Sutra, the Buddha said that when people offer food to monks, there are five benefits: 1. Good complexion (色, varṇa); 2. Strength (力, bala); 3. Longevity (命, āyu); 4. Peace (安, sukha); 5. Eloquence (辯, pratibhāna). (The sutra contains detailed explanations. These five are constant rewards; the giver will receive rewards in the future, and the receiver will obtain present happiness.) If offering food to a senior monk, one should recite the verse: 'Both the giver and the receiver obtain the five constant rewards: good complexion, strength, longevity, peace, and unimpeded eloquence.'

The Ten Benefits of Porridge: The Saṃghika Vinaya records that because Nanda's mother offered porridge to the Sangha, the Buddha spoke a verse: 'Those who uphold the precepts purely, are respected and revered by people. Offering porridge at the right time brings ten benefits to practitioners: good complexion, strength, longevity, happiness, clear speech, eloquence, elimination of accumulated food, removal of wind disorders, elimination of hunger, and quenching of thirst.' This is called good medicine. The Buddha said that those who wish to obtain long-lasting happiness in the human and heavenly realms should offer porridge to the Sangha. (Now analyzing these ten benefits: 1. Good complexion; 2. Strength; 3. Longevity; 4. Happiness; 5. Clear speech. The Abhidharmakośa says that 'speech' refers to the explanation of words; 6. Eloquence. The Abhidharmakośa says that 'eloquence' refers to unimpeded debate; 7. Elimination of accumulated food; 8. Removal of wind disorders; 9. Elimination of hunger; 10. Quenching of thirst.)

Chanting Secret Words Before Meals: The non-Buddhist disciple Śrīgupta (尸利鞠多), who was the brother-in-law of the elder Śuddhika (樹提伽), offered food mixed with poison to the Buddha and the Sangha. The Buddha knew this and still accepted. The Buddha told the assembly to wait until the 'Saṃgha (僧跋)' was chanted before eating. Therefore, all the poison ultimately caused no harm. The 梵摩難國王經 (Brahmaṇarāja Sutra) says that those who wish to offer food should treat everyone equally, regardless of their status. Therefore, the Buddha instructed Ānanda (阿難) to chant 'Saṃgha' before the meal. 'Saṃgha' means that the food for the Sangha is equal for all. The 寄歸傳 (A Record of the Inner Religion Sent Home) says that 'saṃbhāra (三缽羅)'.

佉多。舊云僧跋。訛也。

五觀

(觀去聲。凡吃粥食。先須端想。誦之訖方食。蓋自警也)。一計工多少。量彼來處(智度論云。此食墾植收穫舂磨淘汰炊煮及成。用工甚多。一缽之飯。作夫流汗。食少汗多○僧祇律云。施主減其妻子之分求福故施)。二忖己德行全缺應供(毗尼母云。若不坐禪誦經。營三寶事。不持戒。受人信施為施。所隨缺。則不宜全則可也)。三防心離過貪等為宗(明瞭論疏云。出家先須防心三過謂于上味食起貪下味食起嗔。中味食起癡。以此不知慚愧。隨三惡道)。四正事良藥為療形苦(形苦者。即飢渴為主病。四百四病為客病。故須以食為醫療用扶持之。若食粥可云不正良藥)。五為成道業故應受此食(不食成病。道業何從。故假假食資身也。古人云。先結款狀既食不可忘于修道)。

食法

梵摩難國王經云。夫欲食。譬如人身病服藥。趣令其愈。不得貪著○摩德伽論云。若得食時。口口作念。凡食限三匙為一口。第一匙默云愿斷一切惡。第二匙云愿修一切善。第三匙云所修善根迴向眾生。普共成佛(準論。須口口作念。若省繁。但初口三匙。總念亦得)。

食量

增一阿含經云。若過分飽食。則氣急身滿。百脈不調。令心壅塞。坐臥不安。若限少

【現代漢語翻譯】現代漢語譯本：『佉多』（Khata）。舊譯為『僧跋』（Sengba），是錯誤的。

五觀

（『觀』讀去聲。凡是吃粥吃飯時，首先要端正思想，誦唸五觀完畢后才吃，這是爲了自我警醒）。一、計算所費的工力多少，衡量食物的來處（《智度論》說，這些食物從墾地種植、收穫、舂米、磨面、淘洗、炊煮才得以完成，耗費的工力非常多。一缽飯，農夫流了很多汗。『食少汗多』。《僧祇律》說，施主減少自己妻子兒女的份額來求福而佈施）。二、衡量自己的德行是否圓滿，是否應該接受供養（《毗尼母經》說，如果不坐禪誦經，不經營三寶之事，不持戒，接受別人的信施供養，就是德行有所虧缺，不適宜接受供養；德行圓滿才可以接受供養）。三、防止心念產生過失，以遠離貪慾等為根本（《明瞭論疏》說，出家人首先要防止心念產生三種過失，即對於上等美味的食物產生貪心，對於下等粗劣的食物產生嗔恨心，對於中等味道的食物產生愚癡心。因此，要知慚愧，否則會隨順三惡道）。四、將食物視為正當的藥物，用來治療身體的苦痛（身體的苦痛，主要是飢餓和口渴，這是根本的疾病；四百零四種疾病是外來的疾病。所以必須用食物作為藥物來扶持身體。如果只是吃粥，就不能說是正當的藥物）。五、爲了成就道業的緣故，才接受這些食物（不吃東西就會生病，道業從何談起？所以憑藉食物來滋養身體。古人說，先要簽訂契約，既然吃了東西，就不能忘記修行）。

食法

《梵摩難國王經》說，將吃飯看作是人身生病了服用藥物，目的是爲了讓病痊癒，不能貪戀執著。《摩德伽論》說，得到食物時，每吃一口都要作念。每次吃飯限定三匙為一口。第一匙默默地發願：『愿斷一切惡』。第二匙發願：『愿修一切善』。第三匙發願：『所修的善根迴向給一切眾生，普遍共同成佛』（按照《摩德伽論》，必須每吃一口都作念。如果覺得繁瑣，可以只在最初吃的三匙飯時，總念一遍也可以）。

食量

《增一阿含經》說，如果過分飽食，就會氣喘急促，身體脹滿，百脈不調，使心胸堵塞，坐臥不安。如果限量少吃

【English Translation】 English version: 『Khata』. The old translation 『Sengba』 is a mistake.

The Five Contemplations

(『Contemplation』 is read with a departing tone. Whenever eating porridge or food, one must first be upright in thought and recite the Five Contemplations before eating. This is for self-admonishment.) 1. Calculating the amount of labor involved, considering where it comes from (The Mahaprajnaparamita-sastra says, 『This food is made possible by plowing, planting, harvesting, milling, sifting, cooking, and so on, involving a great deal of labor. A bowl of rice is the result of the farmer's sweat.』『Eating little, sweating much.』 The Sanghika-vinaya says, 『The donor reduces the share of his wife and children to seek blessings through giving.』) 2. Weighing one's own virtue, whether it is complete or deficient, to determine if one is worthy of offerings (The Vinaya-matrika says, 『If one does not practice meditation, recite scriptures, manage the affairs of the Triple Gem, or uphold the precepts, receiving the faithful offerings of others means one's virtue is deficient and one is not worthy of receiving offerings; only if one's virtue is complete is one worthy.』) 3. Guarding the mind against faults, taking the abandonment of greed, etc., as the foundation (The Mingliao Lun Shu says, 『A monastic must first guard the mind against three faults: greed for superior flavors, aversion for inferior flavors, and ignorance for mediocre flavors. Therefore, one must know shame, otherwise one will follow the three evil paths.』) 4. Regarding food as proper medicine for healing physical suffering (Physical suffering refers primarily to hunger and thirst, which are fundamental illnesses; the four hundred and four illnesses are external illnesses. Therefore, food must be used as medicine to support the body. If one only eats porridge, it cannot be called proper medicine.) 5. For the sake of accomplishing the path, one should receive this food (If one does not eat, one will become ill, and how can one speak of accomplishing the path? Therefore, one relies on food to nourish the body. The ancients said, 『First make an agreement; having eaten, one must not forget to cultivate the path.』)

The Dharma of Eating

The Brahma-nanda Raja Sutra says, 『Eating should be regarded as taking medicine when one is ill, with the aim of recovering, and one should not be greedy or attached.』 The Matrika says, 『When receiving food, one should contemplate with each mouthful. Each meal should be limited to three spoonfuls per mouthful. With the first spoonful, silently vow: 『May I cut off all evil.』 With the second spoonful, vow: 『May I cultivate all good.』 With the third spoonful, vow: 『May the roots of good I cultivate be dedicated to all sentient beings, so that all may universally attain Buddhahood.』 (According to the Matrika, one must contemplate with each mouthful. If one finds it cumbersome, one can simply recite the vows once with the first three spoonfuls.)』

The Quantity of Food

The Ekottara Agama Sutra says, 『If one eats excessively, one will experience shortness of breath, a full body, imbalance in the hundreds of meridians, causing the mind to be blocked and restlessness in sitting and lying down. If one limits oneself to eating less,』

食。則身羸心懸。意慮無固。偈云。多食致苦患。少食氣力衰。處中而食者。如秤無高下○經云。多食人有五苦。一大便數。二小便數。三多睡。四身重不堪修業。五多患不消化○大薩遮經偈云。啖食太過人。身重多懈怠。現在未來世。于身失大利。睡眠自受苦。亦惱於他人。迷悶難[穴/(爿*告)]窹。應時籌量食。

食戒

蘇悉底經云。一日一食。不得再食。不應斷食。于食有疑不須食。

出生

律云。眾生食即為鬼子母也。毗奈耶云。訶利帝母為求愛兒。佛為受三歸五戒已。白佛言從今何食。佛言勿憂。于剡部洲有我弟子每食次。出衆生食施汝。皆令飽滿○鈔云。出生。或在等供前後隨情安置。今詳若食是米麵所成者。方可出之。或蔬茹不用。緣物類不食翻成棄也。如愛道經云。出生餅如指甲大。又出生偈云。汝等鬼神眾。我今施汝供。七粒遍十方。一切鬼神共(以食出生時。默誦此偈)。

施食

涅槃經云。佛化曠野鬼神。為受五戒訖。白佛言。我及眷屬。惟食腥血今佛戒我不殺。云何存濟。佛言從今當敕聲聞弟子隨有修行處。悉令施汝飲食。於是制戒。從今比丘當常施曠野鬼神食。若有住處不能施者。非我弟子(施食有二種。若施曠野鬼神者。即是同食寺院。佛令

【現代漢語翻譯】現代漢語譯本食。則身體羸弱，心神懸浮不定，思緒意念沒有定準。偈語說：『吃得太多會導致痛苦和憂患，吃得太少則氣力衰竭。適中飲食，就像天平一樣沒有高低偏差。』經典上說：『吃得太多的人有五種苦惱：一是大便次數多，二是小便次數多，三是嗜睡，四是身體沉重不堪修行，五是容易消化不良。』《大薩遮經》的偈語說：『吃得太多的人，身體沉重且多懈怠，無論現在還是未來，都會在身體上失去大利益。睡眠時自己受苦，也擾惱他人。昏迷難以醒悟，應當適時衡量食物的攝入量。』

食戒

《蘇悉地經》說：『一天吃一餐，不得再食，不應該斷食。對於食物有疑慮就不要吃。』

出生（Udbhava，供養）

律典上說：『眾生的食物就是鬼子母（Hariti）的食物。』《毗奈耶經》說：訶利帝母（Hariti）爲了求得愛子，接受了佛陀的三皈五戒后，問佛陀說：『從今以後我吃什麼呢？』佛陀說：『不要憂慮。在閻浮提洲（Jambudvipa）有我的弟子，每次吃飯時，都會分出眾生食來佈施給你，都讓你飽滿。』鈔本上說：『出生（Udbhava），或者在等供前後，隨情況安排。』現在詳細考慮，如果食物是米麵做成的，才可以分出。如果是蔬菜等則不用，因為那些物類不吃，反而成了丟棄。』如《愛道經》說：『分出的餅像指甲那麼大。』又有出生偈說：『你們這些鬼神眾，我現在佈施供養你們，七粒米遍佈十方，一切鬼神共同享用。（以食物出生時，默唸此偈）。』

施食

《涅槃經》說：佛陀教化曠野的鬼神，為他們授了五戒后，鬼神問佛陀說：『我和我的眷屬，只吃腥血，現在佛陀禁止我不殺生，要如何生存呢？』佛陀說：『從今以後，我應當命令聲聞弟子，在所有修行的地方，都讓他們佈施飲食給你們。』於是制定戒律，從今以後比丘應當經常佈施曠野鬼神食物。如果有人居住的地方不能佈施，就不是我的弟子（施食有兩種，如果是佈施給曠野鬼神，就是和寺院的同食。

【English Translation】 English version Eating too much weakens the body and makes the mind unstable, with thoughts and ideas unfocused. A verse says: 'Eating too much leads to suffering and worries, eating too little weakens strength. Eating in moderation is like a scale without high or low deviations.' The sutras say: 'Eating too much causes five sufferings: frequent bowel movements, frequent urination, drowsiness, a heavy body unfit for cultivation, and frequent indigestion.' A verse from the Mahasatyaka-nirgrantha Sutra says: 'Those who eat too much become heavy and lazy, losing great benefits for the body in both the present and future. They suffer during sleep and disturb others. They are confused and difficult to awaken, so they should measure their food intake appropriately.'

Precepts Regarding Food

The Susiddhi Sutra says: 'Eat one meal a day, do not eat again, and do not abstain from food. If there is doubt about the food, do not eat it.'

Udbhava (Offering)

The Vinaya says: 'The food of sentient beings is also the food of Hariti (Mother of Demons).' The Vinaya Sutra says: 'Hariti (Mother of Demons), seeking her beloved child, received the Three Refuges and Five Precepts from the Buddha. She then asked the Buddha, 'What shall I eat from now on?' The Buddha said, 'Do not worry. In Jambudvipa (the continent where we live) my disciples will, at each meal, set aside food for sentient beings and give it to you, so that you will be full.' Commentaries say: 'Udbhava (Offering) can be arranged before or after the equal distribution of food, according to circumstances.' Now, upon detailed consideration, if the food is made of rice or flour, then it can be set aside. But if it is vegetables, etc., it is not necessary, because those creatures do not eat them, and it would become waste.' As the Aidao Sutra says: 'The offering of cake should be the size of a fingernail.' There is also a verse for Udbhava: 'You assembly of ghosts and spirits, I now offer this food to you. May seven grains spread throughout the ten directions, shared by all ghosts and spirits (recite this verse silently when offering food).'

Food Offering

The Nirvana Sutra says: The Buddha transformed the ghosts and spirits in the wilderness, and after giving them the five precepts, the ghosts and spirits asked the Buddha: 'We and our families only eat raw blood. Now that the Buddha forbids me from killing, how can we survive?' The Buddha said, 'From now on, I shall command my Shravaka (listeners) disciples to give you food and drink in all places of practice.' Therefore, the precepts were established, and from now on, monks should regularly offer food to the ghosts and spirits in the wilderness. If there is a place where they live that cannot be offered, they are not my disciples (There are two types of food offerings, if it is offered to the ghosts and spirits in the wilderness, it is the same as eating in the monastery.

設二供養位一曠野鬼神一鬼子母並取僧食呼名施之。若比丘各自備一斛食施者。即依焦面大士經。施與餓鬼也)。

乞食

善見云。分衛。此云乞食○僧祇云。乞食。分施僧尼。衛護令修道業。故云分衛○法集云。出家為成道行乞食者破一切(憍慢)故○十二頭陀經云。食有三種。一受請食。二眾僧食。三常乞食。若前二食起諸漏因緣。所以者何。受請食者。若得請便言我有福德好人。若不請則嫌恨彼。或自鄙薄是貪憂法則能遮道。若僧食者當隨眾法斷事擯人料理僧事心則散亂妨廢行道有如是等惱亂因緣應受乞食法○寶云經云。凡乞食分為四分。一分奉同梵行者。一與窮乞人。一與諸鬼神。一分自食○寶雨經云。成就十法名乞食。一為攝受諸有情。二為次第。三為不疲厭。四知足。五為分佈。六為不耽嗜。七為知量。八為善品現前。九為善根圓滿。十為離我執○肇法師云。乞食略有四意。一為福利群生。二為折伏憍慢。三為知身有苦。四為除去滯著。

長食

(長字平聲)摩得勒伽云。白衣舍。早起作食熟。未食先。留出家人分。是名長食○優婆塞戒經云。若有人能曰曰立要。先施僧食。然後自食如其不違。即是微妙智慧因緣。如是施主施中最上。亦得名為上施主(梵語。陀那缽底。唐言施

【現代漢語翻譯】現代漢語譯本：設定兩個供養位，一個供養曠野鬼神，一個供養鬼子母（Hariti，能守護兒童的女神），並且取僧人的食物，呼喚它們的名字來佈施。如果比丘各自準備一斛食物來佈施，就依照《焦面大士經》的教導，施與餓鬼。

乞食

《善見律毗婆沙》說：『分衛』，在這裡的意思是乞食。《僧祇律》說：『乞食，是分施給僧尼，衛護他們修行道業，所以稱為分衛。』《法集經》說：『出家人爲了成就道業而行乞食，是爲了破除一切（驕慢）。』《十二頭陀經》說：『食物有三種：一是應邀赴請的食物，二是大眾僧的食物，三是經常乞討的食物。如果前兩種食物會引起各種煩惱的因緣，那是什麼原因呢？接受邀請的食物，如果得到邀請，就說我有福德，是好人；如果沒有被邀請，就嫌恨對方，或者自我輕賤，這是貪婪憂愁的法則，會遮蔽道業。如果是僧眾的食物，應當隨順大眾的規矩，處理事務，驅擯犯戒的人，料理僧眾的事情，心就會散亂，妨礙修行道業，有像這樣的惱亂因緣，應當接受乞食的修行方法。』《寶云經》說：『凡是乞食，分為四份：一份奉獻給同修梵行的人，一份給貧窮的乞丐，一份給各種鬼神，一份自己食用。』《寶雨經》說：『成就十種法，稱為乞食：一是為攝受一切有情眾生，二是為次第乞食，三為不疲厭，四為知足，五為分佈食物，六為不貪嗜，七為知量，八為善品現前，九為善根圓滿，十為離我執。』肇法師說：『乞食略有四種意義：一是為福利眾生，二是為折伏驕慢，三是為知身有苦，四為除去滯著。』

長食

（『長』字讀平聲）《摩得勒伽》說：『在白衣的家中，早起做好食物，在未食用之前，留出給出家人的那一份，這叫做長食。』《優婆塞戒經》說：『如果有人能夠每天立下誓願，先佈施僧眾食物，然後自己才食用，如果他不違背這個誓願，這就是微妙智慧的因緣。這樣的施主是佈施中最殊勝的，也可以被稱為上施主（梵語：陀那缽底（Dānapati），唐語：施主）。』

【English Translation】 English version: Establish two offering positions, one for offering to spirits in the wilderness, and one for offering to Hariti (鬼子母, a goddess who protects children), and take food from the monks, calling their names to give alms. If each Bhiksu prepares a 'hu' (斛, a unit of dry measure) of food to give alms, then follow the teachings of the 'Jiaomian Dashi Jing' (焦面大士經, Scripture of the Scorched-Face Great Being) to give to the hungry ghosts.

Begging for Food (乞食)

'Shan Jian Lu Pi Po Sha' (善見律毗婆沙, Samantapāsādikā) says: 'Fen Wei' (分衛), here means begging for food. 'Seng Qi Lu' (僧祇律, Saṃghika-vinaya) says: 'Begging for food is to distribute to monks and nuns, protecting them so they can cultivate the path, therefore it is called 'Fen Wei'.' 'Fa Ji Jing' (法集經, Dharma Collection Sutra) says: 'The reason why a renunciate begs for food to achieve enlightenment is to break all (arrogance).' 'Twelve Dhuta Sutra' (十二頭陀經) says: 'There are three types of food: first, food received by invitation; second, food for the Sangha; and third, regularly begged food. If the first two types of food cause the arising of defilements, what is the reason? If one receives an invitation, one says, 'I have merit, I am a good person'; if one is not invited, one resents the other person, or one belittles oneself. This is the law of greed and sorrow, which can obstruct the path. If it is food for the Sangha, one should follow the rules of the Sangha, handle affairs, expel those who violate the precepts, and manage the affairs of the Sangha. The mind will be scattered, hindering the cultivation of the path. Because of such disturbing causes, one should accept the practice of begging for food.' 'Bao Yun Jing' (寶云經, Ratnamegha Sutra) says: 'Generally, when begging for food, divide it into four parts: one part is offered to those practicing the Brahma-viharas together, one part is given to poor beggars, one part is given to various ghosts and spirits, and one part is eaten by oneself.' 'Bao Yu Jing' (寶雨經, Ratnamegha Sutra) says: 'Accomplishing ten dharmas is called begging for food: first, to gather all sentient beings; second, to beg in order; third, to not be tired of it; fourth, to be content; fifth, to distribute; sixth, to not be greedy; seventh, to know the measure; eighth, to bring forth good qualities; ninth, to perfect good roots; tenth, to be free from self-attachment.' Dharma Master Zhao said: 'Begging for food has roughly four meanings: first, to benefit sentient beings; second, to subdue arrogance; third, to know that the body has suffering; fourth, to remove attachment.'

Long Food (長食)

('Long' (長) is pronounced with a level tone) 'Mo De Le Jia' (摩得勒伽) says: 'In the house of a layperson, get up early to prepare food, and before eating, set aside a portion for the renunciates. This is called 'Long Shi' (長食, Long Food).' 'Upasaka Precepts Sutra' (優婆塞戒經) says: 'If someone can make a vow every day to first offer food to the Sangha and then eat it themselves, if they do not violate this vow, this is the cause of subtle wisdom. Such a donor is the most supreme among donors and can also be called the supreme donor (Sanskrit: Dānapati (陀那缽底), Tang language: Donor).'

主。今稱檀那者。即訛。陀為檀。去缽底。留那故也。攝大乘論云。能破慳吝嫉妒及貧窮下賤苦故。稱陀。后得大富。及能引福德資糧故。稱那。又呼檀越者檀者施也。謂此人行檀。能越貧窮海故○君子者禮記云。博聞強識而讓。曰君子○長者。韓子云。重厚自居。曰長者。若天竺皆是大富者稱之○居士者。度論云。除四姓外。通名居士。此非所要恐計請忽有項問亦補缺布也)。

赴請

(宣律師云。下之赴上曰赴。上之赴下曰訃)。今之赴請儀式。行香定座之事。皆道安法師佈置也。南山鈔。有赴請設則篇。文多不錄。大凡若到施主家視之。或未安佛像及聖僧座。應告安置之。諸比丘各須詢問年歲(年歲即夏臘也)。大小次第坐之○僧祇律云。坐訖。上座須勞問施主生活等(勞去聲)十誦律云住家上座(赴請眾上座名住家)應好觀自徒眾。莫令諸根散亂調戲。當凈持威儀令生檀越善心。齋訖應為讚歎飲食。如法咒愿。應謝施主云。厚施如法。貧道何德堪之○僧祇律云。請有二種。一僧次。二私請。或得種種雜物施者。若僧次歸僧。若私請歸己。

言語避諱

律云。有長者。先世壓油為業。請善法比丘齋。有小不愜。便諷云食味甚好。唯少胡麻滓。既觸諱長者遂不悅。佛於是制戒(凡赴請。

【現代漢語翻譯】現代漢語譯本：主。現在所說的『檀那』（Dānà，佈施者），實際上是訛傳。『陀』是『檀』字的訛音，去掉了『缽底』，保留了『那』字。《攝大乘論》說：『能夠破除慳吝、嫉妒以及貧窮困苦，所以稱為『陀』。後來能夠獲得大富，以及能夠引生福德資糧，所以稱為『那』。』又稱『檀越』，『檀』是佈施的意思，說這個人行佈施，能夠超越貧窮的苦海。『君子』。《禮記》說：『博學多聞，記憶力強，而且謙讓，叫做君子。』『長者』。韓愈說：『莊重厚道，安於本分，叫做長者。』在天竺，一般是大富人才被稱為『長者』。『居士』。《大智度論》說：『除了剎帝利、婆羅門、吠舍、首陀羅四姓之外，都可以稱為居士。』（這些不是重點，恐怕記錄有遺漏，所以補充在這裡。）

赴請

（宣律師說：『下級去上級那裡叫做『赴』，上級到下級這裡叫做『訃』。』）現在赴請的儀式，行香、安排座位等事情，都是道安法師安排的。《南山鈔》中有《赴請設則篇》，內容很多，這裡不記錄。大概是如果到了施主家，觀察一下，如果還沒有安放佛像和聖僧的座位，應該告知安置。各位比丘各自需要詢問年齡（年齡就是夏臘），按照大小順序坐下。《僧祇律》說：『坐好后，上座需要慰問施主的生活等。』《十誦律》說：『住家上座（赴請大眾的上座叫做住家）應該好好觀察自己的徒眾，不要讓他們諸根散亂、嬉戲調笑，應當保持威儀，讓施主生起善心。齋飯完畢后，應該讚歎飲食，如法咒愿。應該感謝施主說：『厚施如法，貧道有什麼德行可以承受呢？』《僧祇律》說：『請有兩種，一是僧次，二是私請。』如果得到各種雜物佈施，如果是僧次所得，就歸僧眾所有；如果是私請所得，就歸自己所有。

言語避諱

律中說：『有位長者，前世以榨油為業，請善法比丘齋僧，有小地方不合心意，就諷刺說食物味道很好，只是少了胡麻滓。』既然觸犯了長者的忌諱，長者就不高興。佛因此制定戒律（凡是赴請

【English Translation】 English version: Master. The current term 'Dānà' (दान, donor) is actually a corruption. '陀' (Tuó) is a corrupted pronunciation of '檀' (Dān), with '缽底' (Bō dǐ) removed and '那' (Nà) retained. The Saṃgraha Mahāyāna Sūtra says: 'It can break stinginess, jealousy, and the suffering of poverty, therefore it is called '陀' (Tuó). Later, it can obtain great wealth and generate merit and virtue, therefore it is called '那' (Nà).' It is also called '檀越' (Dānyue), where '檀' (Dān) means giving, indicating that this person practices giving and can cross the sea of poverty. 'Junzi' (君子, gentleman). The Book of Rites says: 'Broadly learned, with strong memory, and yielding, is called a Junzi.' 'Zhangzhe' (長者, elder). Han Yu said: 'Being dignified and generous is called a Zhangzhe.' In India, it generally refers to wealthy people. 'Jushi' (居士, layman). The Mahāprajñāpāramitāśāstra says: 'Apart from the four castes (Kshatriya, Brahmin, Vaishya, Shudra), all can be called Jushi.' (These are not the main points; I am afraid there are omissions in the record, so I supplement them here.)

Attending Invitations

(Vinaya Master Xuan said: 'Going from below to above is called '赴' (fù, attend), going from above to below is called '訃' (fù, announce death).') The current rituals for attending invitations, such as offering incense and arranging seats, were all arranged by Dharma Master Dao'an. The Nanshan Chao has a chapter on Rules for Attending Invitations, which contains a lot of content and will not be recorded here. Generally, if you arrive at the donor's house, observe whether the Buddha statues and seats for the Sangha have been arranged. If not, you should inform them to arrange them. Each Bhikkhu should inquire about their age (age is the number of years since ordination) and sit in order of seniority. The Saṃghika Vinaya says: 'After sitting down, the senior monk should inquire about the donor's livelihood, etc.' The Daśabhūmika Sūtra says: 'The resident senior monk (the senior monk of the Sangha attending the invitation is called the resident) should carefully observe his disciples, not allowing their senses to be scattered or to engage in frivolous behavior. They should maintain proper decorum to generate good thoughts in the donor.' After the meal, they should praise the food and offer auspicious wishes according to the Dharma. They should thank the donor, saying: 'Your generous offering is in accordance with the Dharma. What virtue do I have to deserve it?' The Saṃghika Vinaya says: 'There are two types of invitations: Sangha-order invitations and private invitations.' If various miscellaneous items are offered, if they are obtained through Sangha-order, they belong to the Sangha; if they are obtained through private invitation, they belong to oneself.

Avoiding Taboo in Speech

The Vinaya says: 'There was an elder who used to be in the oil-pressing business in a previous life. He invited the virtuous Bhikkhus to a Sangha meal. When something was slightly unsatisfactory, he sarcastically said that the food tasted very good, but it lacked sesame residue.' Since he violated the elder's taboo, the elder was unhappy. The Buddha therefore established a precept (whenever attending an invitation,

必先問賓宅中所諱)僧祇律云。齋家。慎勿喧笑。及交頭雜說。妄談世事○法苑云。今見哀孝之家比丘筵上。放情語笑談說世事。實為俗嗤仁者宜忌之。

齋不請強往

今時云掇齋也。鼻奈耶云。佛游王舍城。諸長者或請一二比丘齋。其不請自往者有四五。諸長者譏嫌(以食不足故也)佛制戒云。不請強往者。犯波逸提。

行香

南山鈔云此儀自道安法師佈置○賢愚經云。為蛇施金設齋。令人行香僧手中○增一經云。有施主設供者。手執香爐白言時至佛言香為佛使。故須然也○普達王經云。佛昔為大姓家子。為父供養三寶。父命子傳香(故知行香非始今世)○大遺教經云。比丘欲食時。當爲施主燒香三唄。讚揚佈施(若今念如來妙色身三節文。出勝鬘經。今呼行香梵)○律中行香不許坐受○三千威儀經云。為女人行香。恐觸手生染。故許坐受○受香偈云。戒定慧解知見香。遍十方界常芬馥。愿此香菸亦如是。無量無邊作佛事(五分法身名香者。增一經云。佛言有妙香三種。謂戒香。聞香。施香。此三種逆風順風皆香。最為殊妙。無與等有。今詳戒香為因。能生定惠二香。解脫解脫知見二香。即果。從因以名之)。

梵音

梵云唄匿。華言止斷也。由是外事已止已斷。爾時寂靜。

【現代漢語翻譯】現代漢語譯本（必先詢問齋主家中避諱的事）《僧祇律》中說，在齋家，務必謹慎，不要喧譁嬉笑，也不要交頭接耳，閑聊世俗之事。《法苑珠林》中說，現在看到一些為喪事設齋的場合，比丘們在宴席上放縱地談笑，談論世俗之事，實在會被世俗之人嘲笑，仁者應該引以為戒。

齋戒時未經邀請不要強行前往

現在叫做『掇齋』。《鼻奈耶》中說，佛陀在王舍城游化時，一些長者有時只請一兩位比丘應齋，有四五位比丘未經邀請自己前往，長者們對此感到不滿（因為食物不夠），佛陀因此制定戒律說，未經邀請強行前往者，犯波逸提罪。

行香

南山律師的《南山鈔》中說，這種儀式是道安法師安排的。《賢愚經》中說，爲了給蛇施捨金子而設齋，讓人在僧人手中行香。《增一阿含經》中說，有施主設供時，手執香爐稟告說時間已到，佛陀說香是佛的使者，所以需要點燃。《普達王經》中說，佛陀過去曾是大姓人家的兒子，為父親供養三寶，父親讓兒子傳香（因此可知行香並非始於今日）。《大般涅槃經》中說，比丘將要吃飯時，應當為施主燒香三次，讚揚佈施（就像現在念誦『如來妙色身』三節經文，出自《勝鬘經》，現在稱為行香梵唄）。戒律中規定行香不許坐著接受。《三千威儀經》中說，為女人行香，恐怕接觸到手而產生染污，所以允許坐著接受。受香偈說：『戒定慧解知見香，遍十方界常芬馥。愿此香菸亦如是，無量無邊作佛事。』（五分法身名為香，出自《增一阿含經》，佛陀說有三種妙香，即戒香、聞香、施香，這三種香逆風順風都香，最為殊勝美妙，沒有可以與之相比的。現在詳細分析，戒香是因，能生定慧二香，解脫解脫知見二香，是果。從因來命名）。

梵音

梵語叫『唄匿』(B匿, 梵文為Vainayika，意為調伏者)，漢譯為『止斷』。意思是外事已經停止，已經斷絕，此時寂靜無聲。

【English Translation】 English version (Must first ask the host family about their taboos) The Saṃghika-vinaya says: In the house of the almsgiver, be careful not to make noise and laugh, nor to whisper and chat about worldly affairs. The Dharma Garden Pearl Forest says: Now I see some bhikṣus (比丘, Buddhist monks) at feasts for mourning families, indulging in laughter and talking about worldly affairs, which is really ridiculed by the laity. The benevolent should avoid this.

Do not go uninvited to a zhai (齋, vegetarian meal offered to monks) .

Now it is called 'picking zhai'. The Vinaya says: When the Buddha was traveling in Rājagṛha (王舍城), some elders would invite one or two bhikṣus for a zhai. Four or five bhikṣus went uninvited. The elders criticized them (because there was not enough food). The Buddha then established a precept saying: Those who go uninvited commit a pāyantika (波逸提, a type of offense).

Incense Offering

The Nanshan Commentary says that this ritual was arranged by Dharma Master Dao'an (道安法師). The Sutra of the Wise and Foolish says: A zhai was set up to give gold to a snake, and people offered incense in the hands of the monks. The Ekottara Agama Sutra says: When a donor makes an offering, he holds an incense burner and says that the time has come. The Buddha said that incense is the messenger of the Buddha, so it must be lit. The King Prasenajit Sutra says: The Buddha was once the son of a wealthy family, and he made offerings to the Three Jewels for his father. His father ordered his son to pass the incense (so it is known that incense offering did not begin in this age). The Great Parinirvana Sutra says: When a bhikṣu is about to eat, he should burn incense three times for the donor, praising the act of giving (like reciting the three sections of the 'Wonderful Body of the Tathagata' from the Śrīmālādevī Siṃhanāda Sūtra, now called the xingxiang fan (行香梵, incense offering chant)). The Vinaya does not allow sitting to receive incense during incense offering. The Three Thousand Dignities Sutra says: Offering incense to women may cause defilement from touching their hands, so it is allowed to receive it while sitting. The verse for receiving incense says: 'The incense of precepts, concentration, wisdom, liberation, and knowledge pervades the ten directions and is always fragrant. May this incense smoke also be like this, immeasurable and boundless, performing the work of the Buddha.' (The fivefold dharmakāya (法身, Dharma body) is called incense. The Ekottara Agama Sutra says: The Buddha said that there are three kinds of wonderful incense, namely the incense of precepts, the incense of learning, and the incense of giving. These three kinds of incense are fragrant both against and with the wind, and are the most wonderful, incomparable. Now, in detail, the incense of precepts is the cause, which can produce the two incenses of concentration and wisdom, and the two incenses of liberation and knowledge, which are the result. It is named after the cause).

Brahma Sound

In Sanskrit, it is called bhaṇita (唄匿, Sanskrit: Vainayika, meaning 'subduer'). In Chinese, it is translated as 'stopping and cutting off'. It means that external affairs have stopped and been cut off, and at this time there is silence.

任為法事。又云諸天聞唄。心則歡喜。故須作之○十誦云。比丘跋提于唄聲中第一○長阿含經云。其梵聲有五種。一其音正直。二和雅。三清徹。四深滿。五週遍遠聞○法苑云。夫唄者讚詠之音也。當使清而不弱。雄而不猛。流而不越凝而不滯。遠聽則汪洋以峻雅。近屬則從容以和肅。此其大致也。昔魏陳思王曹子建游魚山。忽聞空中梵天之音。清響哀婉。其聲動心。獨聽良久。乃摹其節。寫為梵唄(撰文)。制音傳為后式。梵音茲為始也○今開經梵云。何於此經乃至廣為眾生說(出涅槃經第二卷。迦葉菩薩問偈)○處世界如蓮華乃至稽首禮無上尊(出超日經。京師僧齋畢嚫后。亦如講散。再焚香唱此偈了。僧方起。極生人善)○開戒律梵云。優波離為首。乃至諸賢咸共聽(出四分律第一卷偈)○神遷五通人。乃至稽首禮諸佛(出四分律偈末)。

表白

僧史略云。亦曰唱導也。始則西域上座凡赴請。咒愿以悅檀越之心。舍利弗多辯才。曾作上座。贊導頗佳。白衣大歡喜。此為表白之推輪也○梁高僧傳云。夫唱導所貴者。其事四焉。一聲。二辯。三才。四博也。非聲無以警眾。非辯無以適時。非才言無可辨。非博語無依據(陳錢塘高僧真觀有八能。則唱導一也)。

疏子

即祝佛之文也。蓋

疏通施主今辰之意也。夫祝辭不敢以小為大故修辭者。必須確實。則不可𡘆誕詭妄。自貽伊戚○南山抄云。比世流佈。竟飾華辭。言過其實。凡豎褒成貴族。貧賤贊逾鼎食。虛妄舉事惟增訛諂(清言弟子者。梁武帝云。表裡俱凈。垢穢惑累俱盡。信正不信邪故)。

行凈水

僧祇律云。讀經受食唯用行之凈手。

嚫錢

梵語達嚫拏。此云財施。今略達拏。但云嚫○五分律云。食后施衣物名達嚫○轉輪五道經云。轉經不得倩人乃至齋食。以達嚫為常法得福。

咒愿

今呼唸誦回施也。十誦律云。佛言應為施主種種讚歎咒愿。若上座不能。即次座能者作。

說法

毗婆沙論云。食竟上座說法。有四事益。一為消信施。二為報恩。三為說法令歡喜。清凈善根成就。四在家人應行財施出家人應行法施(智度論云。以諸佛語妙善之法。為人說是法施。又云。常以好語有所利益是名法施。又云。非但言說名為法施。又云。若常以凈心善思以教一切。是名法施。譬如財施不以善心。不名福德)○增一經阿難云。一偈之中。便出三十七品。及諸法迦葉問曰。何者一偈。阿難云。諸惡莫作。眾善奉行。自凈其意。是諸佛教。所以然者。諸惡莫作。戒具之禁。清白之行。眾善奉行。心意

【現代漢語翻譯】現代漢語譯本：疏通施主今天的心意。祝辭不能以小充大，所以修飾言辭必須確實，不可虛假荒誕，自找麻煩。《南山鈔》說，現在流傳的，竟然是華麗的辭藻，言過其實。凡是抬高出身貧寒的人成為貴族，讚美貧賤的人超過了鼎食之家，虛妄地舉事只會增加訛詐諂媚（所謂清言弟子，梁武帝說，表裡都乾淨，污垢迷惑和牽累都盡除，相信正道不相信邪道）。行凈水《僧祇律》說，讀經和接受食物，只能用洗凈的手。嚫錢（dà chèn qián）：梵語是達嚫拏（dá chèn ná），這裡的意思是財施。現在簡略為達拏（dá ná），只說嚫（chèn）。《五分律》說，飯後施捨衣物叫做達嚫（dá chèn）。《轉輪五道經》說，轉經不能請人代勞，乃至齋飯，以達嚫（dá chèn）作為常法才能得到福報。咒愿現在叫做唸誦迴向施捨。《十誦律》說，佛說應該為施主種種讚歎咒愿。如果上座不能，就由次座能者來做。說法《毗婆沙論》說，飯後上座說法，有四種益處。一是為消化信徒的佈施，二是為報恩，三是為說法令人歡喜，清凈善根成就，四是在家人應該行財施，出家人應該行法施（《智度論》說，用諸佛語言中微妙善良的法，為人解說是法施。又說，常常用好話有所利益，這叫做法施。又說，不僅僅是言語叫做法施。又說，如果常常用清凈的心善於思考來教導一切，這叫做法施。譬如財施不用善心，不叫做福德）。《增一經》中阿難（Ānán）說，一偈之中，便能闡述三十七道品，以及諸法。迦葉（Jiāyè）問，什麼是一偈？阿難（Ānán）說，諸惡莫作，眾善奉行，自凈其意，是諸佛教。之所以這樣說，諸惡莫作，是戒具之禁，清白之行，眾善奉行，是心意

【English Translation】 English version: To clarify the donor's intention today. A blessing should not exaggerate small things, so the wording must be accurate and truthful, avoiding falsehood and absurdity, lest one brings trouble upon oneself. The 'Nanshan Chao' states that what is currently circulating is ornate language, exaggerating the truth. Elevating those of humble origins to nobility, praising the poor beyond those who feast on delicacies, and falsely initiating events only increase deceit and flattery (The so-called 'pure-spoken disciples,' according to Emperor Wu of Liang, are pure both inside and out, with all defilements, delusions, and entanglements completely removed, believing in the righteous path and not in the heretical). Performing Pure Water Ritual The 'Sengqi Law' states that only clean hands should be used for reading scriptures and receiving food. Offerings of Money (Qìn Qián): In Sanskrit, it is 'Dakshina' (Dá qìn ná), which means 'wealth offering.' Now it is abbreviated to 'Dana' (Dá ná), simply called 'Qin' (Chèn). The 'Five-Part Law' states that offering clothing after a meal is called 'Dakshina' (Dá qìn). The 'Sutra of the Wheel-Turning Five Paths' states that one should not ask others to recite scriptures or even provide vegetarian meals on one's behalf; using 'Dakshina' (Dá qìn) as a regular practice will bring blessings. Blessing Vows Now called reciting and dedicating merit. The 'Ten Recitation Law' states that the Buddha said one should praise and bless the donor in various ways. If the senior monk is unable, the next senior monk who is able should do it. Preaching the Dharma The 'Vibhasa Shastra' states that after a meal, the senior monk preaching the Dharma has four benefits: first, to digest the offerings of faith; second, to repay kindness; third, to preach the Dharma to bring joy and accomplish pure good roots; fourth, laypeople should practice wealth offerings, and monks should practice Dharma offerings (The 'Prajnaparamita Sutra' states that using the subtle and virtuous Dharma in the Buddha's words to explain to others is a Dharma offering. It also states that constantly using good words to benefit others is called a Dharma offering. It also states that it is not only speech that is called a Dharma offering. It also states that if one constantly uses a pure heart and good thoughts to teach everything, this is called a Dharma offering. For example, a wealth offering without a good heart is not called merit). Ananda (Ānán) in the 'Ekottara Agama Sutra' said that within one verse, one can expound the thirty-seven factors of enlightenment and all dharmas. Kashyapa (Jiāyè) asked, 'What is one verse?' Ananda (Ānán) said, 'Do no evil, do good, purify your mind; this is the teaching of all Buddhas.' The reason for this is that 'Do no evil' is the prohibition of precepts, a pure conduct; 'Do good' is the intention of the mind.

清凈。自凈其意。除邪顛倒。是諸佛教。去愚去想。夫戒凈者。意豈不凈。意凈者。則不顛倒。以無顛倒。愚惑想滅。三十七品果便成就。以成道果。豈非諸法乎(食后說法。其儀久亡。今浙僧食次誦一卷般若心經。亦是說法法施也)。

食后漱口

根本百一羯磨。佛言。不應禮有染苾芻。有染苾芻亦不應禮他。違者得越法罪。優波梨白佛云何名有染。佛言染有二種。一不凈染。二飲食染。且飲食染者。若食啖未漱口。設漱刷尚有餘津膩。是名有染。若互禮招愆故。食後事須漱刷口齒。

嚼楊枝

僧祇律名齒木。嚼一頭碎。用剔刷牙齒中滯食也○毗奈耶云。嚼(楊枝)有五利。一口不苦。二口不臭。三除風。四除熱。五除痰癊○又五利。一除風。二除熱。三令口滋味。四消食。五明目○僧祇律云。若口有熱氣。及生瘡。應嚼楊枝咽汁○百一羯磨云。嚼楊枝須在屏處。不得顯露。及往還潔凈處。或棄齒木。先以水洗。乃謦欬。或彈指警覺。方可棄于屏處。若其異者。得越法罪。

制一食

僧祇云。如來以一食故。身體輕便。得安樂住。汝等比丘。亦應一食。一食故身體輕。便得安樂住○又佛制一食而有四意。一為破自餓外道。二為育身中諸蟲。三為施主受用作福。四為資養色身大

【現代漢語翻譯】現代漢語譯本：清凈的含義是凈化自己的意念，去除邪惡和顛倒的認知。這是所有佛陀的教誨。去除愚昧和妄想。如果持戒清凈，意念難道不清凈嗎？意念清凈，就不會有顛倒的認知。沒有顛倒的認知，愚昧迷惑和妄想就會滅除，三十七道品（三十七道品，菩提道的三十七個組成部分）的果實便能成就。成就了道果，這難道不是諸法的體現嗎？（飯後說法的儀式已經失傳很久了。現在浙江的僧人在吃飯時誦讀一卷《般若心經》，這也是說法和法佈施）。

飯後漱口

《根本百一羯磨》（佛教戒律書）中說，佛陀說，不應該禮拜有染污的比丘（比丘，佛教出家男眾），有染污的比丘也不應該禮拜他人。違背者會犯越法罪。優波離（優波離，佛陀十大弟子之一，持戒第一）問佛陀，什麼叫做有染污？佛陀說，染污有兩種，一種是不凈染，一種是飲食染。所謂飲食染，就是吃了東西沒有漱口，或者即使漱了口，還殘留有油膩。這叫做有染污。如果互相禮拜，就會招致過失。所以飯後必須漱口刷牙。

嚼楊枝

《僧祇律》（佛教戒律書）中稱為齒木。將楊枝一頭嚼碎，用來剔除牙齒中的食物殘渣。○《毗奈耶》（佛教戒律書）中說，嚼楊枝有五種好處：一、口不苦澀；二、口不發臭；三、去除風邪；四、去除熱氣；五、去除痰液。○又有五種好處：一、去除風邪；二、去除熱氣；三、使口中產生滋味；四、幫助消化；五、使眼睛明亮。○《僧祇律》中說，如果口中有熱氣，或者生了瘡，應該嚼楊枝並嚥下汁液。○《百一羯磨》中說，嚼楊枝必須在隱蔽的地方，不能顯露，並且要到乾淨的地方。或者丟棄齒木時，先用水清洗，然後咳嗽或者彈指提醒，才可以丟棄在隱蔽的地方。如果不是這樣，就會犯越法罪。

制訂一食（過午不食）

《僧祇律》中說，如來（如來，佛陀的稱號之一）因為實行一食制，身體輕便，能夠安樂地居住。你們這些比丘，也應該實行一食制。實行一食制，身體輕便，能夠安樂地居住。○佛陀制定一食制有四個用意：一是破除自餓外道（外道，佛教以外的其他宗教或修行方式）；二是養育身體中的蟲類；三是讓施主（施主，供養僧侶的人）受用並積攢福報；四是資養色身（色身，指人的肉體）的壯大。

【English Translation】 English version: 'Purity' means purifying one's own mind and removing evil and inverted perceptions. This is the teaching of all Buddhas. Remove ignorance and delusion. If one's precepts are pure, is one's mind not pure? If one's mind is pure, then there will be no inverted perceptions. Without inverted perceptions, ignorance, delusion, and delusion will be extinguished, and the fruits of the Thirty-Seven Limbs of Enlightenment (Thirty-Seven Limbs of Enlightenment, the thirty-seven components of the path to enlightenment) will be achieved. Having achieved the fruit of the path, is this not a manifestation of all dharmas? (The ritual of preaching after meals has been lost for a long time. Now, monks in Zhejiang recite a volume of the 'Heart Sutra' during meals, which is also preaching and giving the Dharma).

Rinsing the mouth after meals

In the 'Fundamental Hundred Karmas' (a book of Buddhist precepts), the Buddha said that one should not bow to a defiled Bhikshu (Bhikshu, a Buddhist monk), and a defiled Bhikshu should not bow to others. Violators will commit the offense of transgressing the law. Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha, what is meant by 'defiled'? The Buddha said that there are two kinds of defilement: one is unclean defilement, and the other is food defilement. Food defilement means that if one eats food without rinsing one's mouth, or even if one rinses one's mouth, there is still residual grease. This is called defilement. If they bow to each other, it will lead to faults. Therefore, one must rinse one's mouth and brush one's teeth after meals.

Chewing a Tooth Stick

The 'Sanghika Vinaya' (a book of Buddhist precepts) calls it a tooth wood. Chew one end to pieces to remove food residue from the teeth. ○ The 'Vinaya' (a book of Buddhist precepts) says that chewing a tooth stick has five benefits: 1. The mouth is not bitter; 2. The mouth does not smell; 3. It removes wind; 4. It removes heat; 5. It removes phlegm. ○ There are also five benefits: 1. It removes wind; 2. It removes heat; 3. It makes the mouth taste good; 4. It aids digestion; 5. It brightens the eyes. ○ The 'Sanghika Vinaya' says that if there is heat in the mouth or sores, one should chew a tooth stick and swallow the juice. ○ The 'Hundred Karmas' says that chewing a tooth stick must be done in a secluded place, not openly, and one must go to a clean place. Or, when discarding the tooth wood, first wash it with water, then cough or snap your fingers to remind others, and then discard it in a secluded place. If it is not done this way, one will commit the offense of transgressing the law.

Establishing the One Meal (not eating after noon)

The 'Sanghika Vinaya' says that the Tathagata (Tathagata, one of the titles of the Buddha) was able to live in peace and happiness because he practiced the one-meal system, which made his body light and comfortable. You Bhikshus should also practice the one-meal system. Practicing the one-meal system makes the body light and comfortable, allowing one to live in peace and happiness. ○ The Buddha established the one-meal system with four intentions: first, to refute the self-mortifying heretics (heretics, religions or practices other than Buddhism); second, to nourish the insects in the body; third, to allow donors (donors, those who support monks) to benefit and accumulate merit; and fourth, to nourish the growth of the physical body (physical body, referring to the human body).

種將進道故。

中后不食得五福

處處經云。佛言中后不食。有五福。一少淫。二少睡。三得一心。四無下風。五身得安樂。亦不作病。是故。沙門知福不食。

絕食

佛本行集經云。若因斷食當得大福者。其野獸等。應得大福(藏中亦有休糧方法蓋防比丘有難事故。若不食則與自餓外道同儔也)。

中食論

弘明集。南齊沈約字休文撰論曰。人所以不得道者。由於心神昏惑。心所昏惑由於外物擾之擾之大者。其事有三。一則榮名勢利。二則妖妍靡曼。三則甘旨肥濃。榮名雖日用。於心要無晷刻之累。妖妍靡曼方之已深。甘旨肥濃。為累甚切。萬事云云。皆三者之枝葉耳。聖人知不斷此三事求道無從可得不為之立法使而易從也。若直言三事惑本。乃宜禁絕。而此三事。是人情所惑甚。念慮所難遣。雖有禁之旨事難卒從。譬于方舟濟河。豈不欲直至彼岸。河既急會無直濟之理。不得不從邪流。靡久而獲至非不願速事難故也。禁此三事。宜有其端。何則食之於人。不可頓息于其情性。三累莫甚故。以此晚食並置中前。自中之後清虛無事。因此無事。念慮得簡。在始未專。在久自習。於是束八支。紆以禁戒。靡曼之慾。無由得前榮名眾累稍從事遣。故云。往古諸佛。過中不食。蓋是遣

{ "translations": [ "現代漢語譯本\n這種做法有助於進入正道。", "", "中午之後不吃飯能獲得五種福報", "", "各處經書中都說，佛說中午之後不吃飯，有五種福報：一是減少淫慾，二是減少睡眠，三是得到一心不亂，四是沒有腹瀉，五是身體安樂，也不會生病。因此，出家人明白這種福報而不吃晚飯。", "", "絕食", "", '《佛本行集經》中說，如果因為斷食就能得到大的福報，那麼那些野獸等，應該得到更大的福報（藏經中也有休糧的方法，大概是爲了防止比丘遇到困難的情況，如果不吃飯就和自餓外道一樣了）。', "", "中食論", "", "《弘明集》中，南齊的沈約（字休文）撰文說：人們不能得道的原因，在於心神昏惑。心神昏惑的原因，在於外物的擾亂。擾亂之中，最大的有三件事：一是榮名勢利，二是妖艷靡曼，三是甘旨肥濃。榮名雖然每天都在用，但對於內心並沒有時刻的累贅。妖艷靡曼的危害已經很深了，甘旨肥濃的累贅則非常嚴重。萬事云云，都是這三者的枝葉罷了。聖人知道不斷絕這三件事，求道是無從談起的，所以為此立法，使人容易遵循。如果直接說這三件事是迷惑的根本，就應該禁止斷絕。而這三件事，是人情所迷惑最深的，念慮所難以遣除的。雖然有禁止的旨意，但事情難以一下子做到。譬如用方舟渡河，難道不想直接到達彼岸嗎？河水既然湍急，就沒有直接渡過的道理，不得不順著斜流，慢慢地才能到達，不是不願意快，而是事情難以做到。禁止這三件事，應該有個開端。什麼開端呢？吃飯這件事對於人來說，不能一下子停止，而這三種累贅沒有比晚飯更嚴重的了，所以把晚飯和午飯放在中午之前。從中午之後，清虛無事，因此無事，念慮得以簡化。開始時可能不專心，時間長了自然就習慣了。於是約束八正道，用禁戒來約束，妖艷靡曼的慾望，就沒有辦法靠近了，榮名等各種累贅，也逐漸從事上遣除了。所以說，往昔的諸佛，過午不食，大概就是爲了遣除這些。 " ], "english_translations": [ "English version\nThis practice helps in progressing towards the path.", "", "Five Blessings from Not Eating After Midday", "", "Everywhere in the sutras it is said, the Buddha said that not eating after midday brings five blessings: first, reduced lust; second, reduced sleep; third, attainment of one-pointedness of mind; fourth, no flatulence; and fifth, physical well-being and freedom from illness. Therefore, monks, knowing these blessings, do not eat in the evening.", "", "Abstaining from Food", "", "The Buddha's Acts Collection Sutra says, 'If one could attain great blessings by abstaining from food, then wild animals, etc., should attain even greater blessings.' (The collection also contains methods for abstaining from grains, probably to prevent difficulties for the Bhikshus; if one does not eat, it is the same as the self-starving heretics).", "", "Treatise on Eating at Midday", "", "In the 'Collection for the Propagation of Light,' Shen Yue (字 Xiuwen) of the Southern Qi Dynasty wrote: 'The reason why people cannot attain the Dao (道, the Way) is due to the confusion and bewilderment of the mind. The confusion of the mind is due to the disturbance of external things. Among these disturbances, the greatest are three: first, fame and fortune; second, seductive allurements; and third, rich and delicious foods. Although fame is used daily, it does not constantly burden the mind. The harm of seductive allurements is already deep, but the burden of rich and delicious foods is very serious. All things are but branches and leaves of these three. The sages know that without cutting off these three things, there is no way to seek the Dao, so they establish laws to make it easy to follow. If we directly say that these three things are the root of delusion, then they should be prohibited and cut off. However, these three things are what human nature is most deluded by, and what thoughts are most difficult to eliminate. Although there is the intention to prohibit them, it is difficult to achieve at once. It is like crossing a river in a square boat; wouldn't one want to go straight to the other shore? Since the river is rapid, there is no way to cross directly, and one must follow the oblique current, gradually reaching the other side. It is not that one does not want to be fast, but that it is difficult to do so. Prohibiting these three things should have a starting point. What is the starting point? Eating is something that people cannot stop at once, and among these three burdens, there is nothing more serious than evening meals, so evening meals are placed before midday. After midday, there is purity and nothing to do, and because of this nothing to do, thoughts can be simplified. At the beginning, one may not be focused, but over time, one will naturally become accustomed to it. Thus, restraining the Eightfold Path (八正道), using precepts to restrain, the desire for seductive allurements has no way to approach, and the various burdens of fame are gradually eliminated from practice. Therefore, it is said that the Buddhas of the past did not eat after midday, probably to eliminate these things.'" ] }

累之筌罤。適道之捷徑。而惑者謂止於不食此。乃迷於向方。不知厥路者也。

釋氏要覽捲上大正藏第 54 冊 No. 2127 釋氏要覽

釋氏要覽卷中

錢塘月輪山居講經論賜紫沙門釋道誠　集禮數道具制聽畏慎勤懈三寶恩孝界趣習學

禮數

天竺九儀

西域記云。天竺致敬之式。其儀有九。一發言問訊。二俯首示敬。三柔首高揖。四合掌手拱。五屈膝。六長跪。七手肘據地。八五輪著地。九五體投地。凡斯九等極為一拜。

合掌

若此方之叉手也○法苑云。若指合其掌不合者。良由心慢而情散故也。必須指掌相著。不令虛也。

問訊

爾雅云。訊言也○善見云。比丘到佛所問訊云。少病少惱。安樂行否○僧祇律云。禮拜不得如啞羊。當相問訊○地持論云。當安慰舒顏。先語平視。和色正念。在前問訊○僧史略云。如比丘相見云不審。謂之問訊。律文。其卑者問尊。則云不審少病少惱起居輕利否。若上慰下。則云不審無病無惱乞食易得否。住處無惡伴否。後人省其言辭。乃止云不審。大似歇後語也。直須分明道個不審字。始可成禮爾。

抽坐具

南方以抽坐具為禮。律檢無文。按僧史略云。近以開坐具便為禮者。得以論之

【現代漢語翻譯】現代漢語譯本：『累』和『筌罤』（捕魚的工具），本應是通往『道』的捷徑，但迷惑的人卻認為止步于不食用這些工具捕獲的魚，這是迷失了方向，是不知道路的表現。

《釋氏要覽》捲上大正藏第 54 冊 No. 2127 《釋氏要覽》

《釋氏要覽》卷中

錢塘月輪山居講經論賜紫沙門釋道誠集禮數道具制聽畏慎勤懈三寶恩孝界趣習學

禮數

天竺九儀

《西域記》說，天竺表達敬意的方式，其儀式有九種：一是發言問候，二是俯首表示尊敬，三是低頭高舉雙手，四是合掌拱手，五是屈膝，六是長跪，七是手肘支撐地面，八是五輪（指兩手、兩膝和頭）著地，九是五體投地。這九個等級合起來才算完整的一拜。

合掌

類似於此地的叉手。『法苑』說，如果手指合攏但手掌不合攏，這是因為內心傲慢而精神渙散的緣故。必須手指和手掌緊密相貼，不能留有空隙。

問訊

『爾雅』說，『訊』是詢問的意思。『善見』說，比丘到佛陀處問候說：『少病少惱，安樂行否？』『僧祇律』說，禮拜不能像啞羊一樣，應當互相問候。『地持論』說，應當面帶笑容，先說話，平視對方，態度溫和，心懷正念，在前面問候。『僧史略』說，比如比丘相見說『不審』，這就是問候。律文規定，地位低的人問候地位高的人，就說『不審少病少惱起居輕利否？』如果地位高的人安慰地位低的人，就說『不審無病無惱乞食易得否？住處無惡伴否？』後人省略了這些言辭，只說『不審』，這很像歇後語。必須清楚明白地說出『不審』二字，才能算是完成了禮儀。

抽坐具

南方以抽出坐具作為禮節。律典中沒有相關記載。根據『僧史略』記載，最近以打開坐具作為禮節，可以對此進行討論。

【English Translation】 English version: 'Lei' (net) and 'Quan Ti' (bamboo fish trap) are supposed to be shortcuts to the 'Dao' (path), but those who are deluded think that stopping at not eating the fish caught by these tools is a loss of direction and ignorance of the road.

『Shishi Yaolan』 Volume 1 Taisho Tripitaka Volume 54 No. 2127 『Shishi Yaolan』

『Shishi Yaolan』 Volume 2

Shramana Shi Daocheng of Yuelun Mountain, Qiantang, who lectured on scriptures and was granted the purple robe, compiled the sections on etiquette, implements, regulations, listening with reverence, diligence, laziness, the Three Jewels, gratitude, filial piety, boundaries, interests, learning and practice.

Etiquette

The Nine Courtesies of India (Tian Zhu)

The 『Xiyu Ji』 (Records of the Western Regions) states that there are nine forms of expressing respect in India (Tian Zhu): 1. Verbal greetings; 2. Bowing the head to show respect; 3. Gently bowing the head and raising hands; 4. Joining palms and cupping hands; 5. Bending the knees; 6. Kneeling for a long time; 7. Supporting the elbows on the ground; 8. Five wheels (referring to both hands, both knees, and the head) touching the ground; 9. Prostrating the five limbs on the ground. All nine levels combined constitute a complete bow.

Joining Palms (He Zhang)

Similar to crossing hands in this region. The 『Fayuan』 (Dharma Garden) says that if the fingers are joined but the palms are not, it is because the mind is arrogant and the spirit is scattered. The fingers and palms must be closely joined together, leaving no gaps.

Greetings (Wen Xun)

The 『Erya』 (a Chinese dictionary) says that 『Xun』 means to inquire. The 『Shan Jian』 (Samantapasadika) says that a Bhikkhu (monk) goes to the Buddha and greets him, saying, 『Are you free from illness and trouble, and do you live in peace?』 The 『Sengqi Lu』 (Mahasamghika Vinaya) says that bowing should not be like a dumb sheep; one should greet each other. The 『Dichilun』 (Yogacarabhumi-sastra) says that one should have a smiling face, speak first, look at the other person directly, be gentle, and have right mindfulness when greeting. The 『Sengshilue』 (A Brief History of the Sangha) says that when Bhikkhus (monks) meet and say 『Bu Shen』 (I dare to ask), this is a greeting. The Vinaya (monastic rules) stipulates that when a person of lower status greets a person of higher status, they say, 『Bu Shen, are you free from illness and trouble, and is your daily life easy?』 If a person of higher status comforts a person of lower status, they say, 『Bu Shen, are you free from illness and trouble, is it easy to obtain alms, and are there no evil companions in your dwelling place?』 Later generations omitted these words and only said 『Bu Shen,』 which is like a truncated proverb. One must clearly and explicitly say the two words 『Bu Shen』 to complete the etiquette.

Drawing out the sitting cloth (Chou Zuoju)

In the South, drawing out the sitting cloth is regarded as a form of etiquette. There is no related record in the Vinaya. According to the 『Sengshilue』 (A Brief History of the Sangha), recently, opening the sitting cloth has been regarded as etiquette, which can be discussed.

。昔梵僧到此。皆展尼師壇。就上作禮。後世避煩。尊者方見開尼師壇即止之。便通敘暄涼。又展之猶再拜也。尊者又止之。由此只將尼師壇。擬展為禮之數。所謂蓌拜也(蓌音挫拜失容又云詐也)如此設恭。無乃太簡乎。然隨方為清凈者。不得不行也。

禮拜式

聲論云。盤那寐或云槃淡。華言禮○地持論云。五輪著地○長阿含經云。二肘。二膝。頭頂。謂之五輪。輪者。圓轉之義也。亦云。五體。凡禮拜必先並足正身。合掌俯首。以手褰衣(衣即袈裟也。五百問云。不褰三衣禮拜。得眾多罪)先以右膝著地。次下左膝。以二肘著地。舒二掌過額。承空示有接足之敬也。以頭在地。良久方成一拜。若以中拇指相柱。或以掌承面。或捺地並非儀也○智度論云。禮有三品。一口但稱南無。是下品禮。二屈膝著地。頭頂不著地。是中品禮。三五輪著地。是上品禮。又云。下者揖。中者跪。上者頭面著地。

三拜

白虎通云。人之所以相拜者。何以表情見意屈節卑體尊事者也。拜之言服也。俗中兩拜者。蓋法陰陽也。今釋氏以三拜首。蓋表三業歸敬也。智論云。內式禮拜。大約身口業也。佛法以心為本。以身口為末。故三拜為禮數也。

稽首

稽首謂屈頭至地。故又稽(音雞)謂首至

地。稽留少時也。此即周禮九拜之初拜也。

稽顙

顙額也。謂屈額至地。即周禮。第五拜也。

頓首

謂頭向下。虛搖而不至地。即周禮第二拜也(凡釋氏致書俗人。即不得言稽首頓首。謂涉拜也)。

拜首

謂以頭至手。即第三空首拜也。

揖

即周禮第九肅拜也。又是內法下品禮也。書云揖如磬折。若仰首直身叉手不謹。即慢甚也。故孔子曰。為禮不敬吾何以觀之。

恭敬

四分律云。汝等比丘。於我法中出家。更相恭敬。佛法可得流佈○毗尼母云。佛言吾去世后當依波羅提木叉行法。當各各謙卑。除去憍慢○戒本云。若比丘不恭敬。犯波逸提罪○地持論云。若見年長福德勝者。應起奉迎禮拜問訊。若見德與己等(者。先意問訊。謙下軟語。不生慢憍。若見年德於己少者。應先意軟語。心不輕慢。設其有罪終不譏刺)。

謙下獲四種功德

文殊佛剎經云。一遠離惡趣。不受駝驢牛馬等諸傍生身。二不被輕毀。三者惡友怨敵不能凌突。四常為人天恭敬。

長幼序

釋氏序長幼。即不以老少貴賤但取夏臘多少也○毗婆沙論云。比丘受大戒。名生在佛家。是故應禮先受戒者○十誦律云。佛言從今先受大戒乃至大須臾時。是人

【現代漢語翻譯】現代漢語譯本地。稍微停留一會兒。這就是《周禮》九拜中的初拜，稱為「稽」。

稽顙（qí sǎng）：顙（sǎng）指額頭。意思是屈身使額頭觸地。即《周禮》中的第五拜。

頓首（dùn shǒu）：意思是頭向下，虛晃而不觸地。即《周禮》中的第二拜（凡是佛教人士寫信給世俗之人，就不能用「稽首」、「頓首」等詞，因為涉及禮拜）。

拜首（bài shǒu）：意思是頭至手。即第三種空首拜。

揖（yī）：即《周禮》中的第九種肅拜。又是佛教內部下品禮儀。書上說，揖要像磬折一樣。如果仰首挺胸，叉手不恭敬，就是非常傲慢。所以孔子說：『對於禮儀不恭敬，我拿什麼來看待它呢？』

恭敬（gōng jìng）：《四分律》說：『你們這些比丘，在我佛法中出家，更應該互相恭敬，佛法才能流傳。』《毗尼母經》說：『佛說我去世后，應當依照波羅提木叉（bō luó tí mù chā）行法，應當各自謙卑，除去驕慢。』《戒本》說：『如果比丘不恭敬，就犯波逸提（bō yì tí）罪。』《地持論》說：『如果見到年長、福德勝過自己的人，應當起身迎接，禮拜問訊。如果見到德行與自己相等的人，應當先主動問訊，謙虛和藹地說話，不生傲慢之心。如果見到年齡和德行不如自己的人，應當先主動和藹地說話，心裡不輕視怠慢。即使他們有罪過，也始終不譏諷指責。』

謙下獲得四種功德：《文殊佛剎經》說：一、遠離惡趣，不受駝、驢、牛、馬等各種旁生之身。二、不被輕視譭謗。三、惡友怨敵不能侵犯。四、常為人天恭敬。

長幼順序：佛教中排列長幼順序，不是按照年齡大小或地位貴賤，而是按照受戒年限的多少。《毗婆沙論》說：比丘受大戒，就等於生在佛家，所以應當禮敬先受戒的人。《十誦律》說：佛說從今以後，即使是先受大戒很短的時間，這個人

【English Translation】 English version Ground. Lingering for a short while. This is the initial bow of the nine bows in the Zhou Rituals, called 'Ji'.

Ji Sang (稽顙): Sang (顙) refers to the forehead. It means bending down to touch the ground with the forehead. This is the fifth bow in the Zhou Rituals.

Dun Shou (頓首): It means the head is lowered, shaking slightly without touching the ground. This is the second bow in the Zhou Rituals (Whenever Buddhist monks write to laypeople, they should not use terms like 'Ji Shou' or 'Dun Shou' because they involve bowing).

Bai Shou (拜首): It means the head reaches the hands. This is the third type of empty-handed bow.

Yi (揖): This is the ninth respectful bow in the Zhou Rituals. It is also a lower-grade etiquette within Buddhism. The book says that the Yi should be like a qing (磬) being bent. If one raises the head and straightens the body, crossing the hands without reverence, it is extreme arrogance. Therefore, Confucius said: 'If one is not respectful in performing rituals, how can I observe them?'

Gong Jing (恭敬 - Reverence): The 'Sarvastivada Vinaya' says: 'You monks, having left home in my Dharma, should respect each other even more, so that the Buddha's Dharma can spread.' The 'Vinaya-matrika' says: 'The Buddha said that after my passing, you should follow the practice of the Pratimoksha (波羅提木叉), and each of you should be humble, eliminating arrogance.' The 'Precepts' say: 'If a monk is not respectful, he commits a Payantika (波逸提) offense.' The 'Bodhisattvabhumi Sutra' says: 'If you see someone older and with greater merit than yourself, you should rise to greet them, bow, and inquire after their well-being. If you see someone whose virtue is equal to your own, you should take the initiative to inquire after their well-being, speak humbly and gently, and not give rise to arrogance. If you see someone younger and with less virtue than yourself, you should take the initiative to speak gently, and not be contemptuous in your heart. Even if they have faults, you should never criticize or reproach them.'

Humility brings four kinds of merit: The 'Manjushri Buddha Land Sutra' says: First, one is far from evil destinies and does not receive the bodies of camels, donkeys, cows, horses, and other animals. Second, one is not despised or slandered. Third, evil friends and enemies cannot invade. Fourth, one is always respected by humans and devas.

Order of seniority: In Buddhism, the order of seniority is not based on age or status, but on the number of years since ordination. The 'Vibhasa' says: When a monk receives the full ordination, it is as if he is born into the Buddha's family, so he should pay respect to those who were ordained earlier. The 'Ten Recitation Vinaya' says: The Buddha said that from now on, even if someone received the full ordination just a short time ago, that person

應先坐先受食等○月燈三昧經偈云。當問其夏臘。若是耆宿者。應供養恭敬頭面接足禮○梵網經云。若佛子應如法次第坐。先受戒者在前坐不貴老少貴賤莫如兵奴外道之法而菩薩一一不如法者。犯輕垢罪○大莊嚴經云。佛弟難陀有僕名優婆離。投佛出家受戒。后依僧次坐。王子難陀后至出家。次第作禮。至優波離前念。是我仆不當設禮。爾時佛告難陀言。佛法如海容納百川。皆同一味。但據受戒前後不在貴賤。四大假名為身。于中空寂。本無吾我。當思聖法。勿生憍慢。爾時難陀去自貢高便禮(此以受戒先後。不以尊卑。若法門弟侄之行。必須依服序之)。

應遍禮

五分律云。有常住比丘。不禮來去比丘。來去比丘不禮常住比丘。有比丘到一寺不禮久住比丘。久住比丘問汝從何來。當知汝彼處比丘。皆如是憍慢。以此白佛。佛言應遍禮。不禮者得突吉羅罪。

齋會禮拜

奇歸傳云。大眾聚集齋會之次。合掌即是致敬。亦不勞全禮。禮便違教。

互跪

天竺之儀也。謂左右兩膝互跪著地。故釋子皆右膝。若言胡跪。音訛也。

長跪

即兩膝齊著地。亦先下右膝為禮○神足無極經云。月天子即從座起更整衣服。前下右膝。叉手長跪○毗奈耶云。尼女體弱。互跪要倒。

【現代漢語翻譯】現代漢語譯本應先就座，先接受食物等。《月燈三昧經》的偈語說：『應當詢問他們的夏臘（受戒年限）。如果是年長的僧人，應當供養、恭敬，以頭面接足禮。』《梵網經》說：『如果佛弟子應當如法按照次第就座，先受戒的人在前面就座，不以年老或年少、尊貴或卑賤來決定。不要像兵卒、奴隸、外道的做法。如果菩薩一一不如法，就犯輕垢罪。』《大莊嚴經》說：佛的弟弟難陀有一個僕人名叫優婆離（Upali），投靠佛陀出家受戒。後來按照僧團的次序就座。王子難陀後來才出家，依次作禮。到優婆離面前時心想：『他是我的僕人，不應當向他設禮。』當時佛陀告訴難陀說：『佛法如大海，容納百川，都同一種味道。但依據受戒的前後，不在於尊貴或卑賤。四大假合而成為身體，其中空寂，本來沒有吾我。應當思念聖法，不要產生驕慢。』當時難陀去除自己的貢高我慢，便向優婆離行禮。（這是以受戒的先後，不以尊卑。如果是法門弟侄之間的行為，必須依據服裝的次序。）

應當普遍禮拜

《五分律》說：『有常住的比丘，不禮拜來去的比丘；來去的比丘不禮拜常住的比丘。有比丘到一個寺廟，不禮拜久住的比丘；久住的比丘問你從哪裡來，應當知道你那個地方的比丘，都這樣驕慢。』因此稟告佛陀，佛陀說：『應當普遍禮拜。不禮拜的人，犯突吉羅（Dukkata）罪。』

齋會禮拜

《奇歸傳》說：『大眾聚集齋會的時候，合掌就是致敬，也不必完全行禮。行禮就違背了教義。』

互跪

是天竺（India）的禮儀。指左右兩膝交替跪在地上。所以釋迦弟子都右膝著地。如果說是胡跪，是語音的訛誤。

長跪

就是兩膝一起著地。也是先放下右膝行禮。《神足無極經》說：『月天子（Candra）立即從座位上起身，整理衣服，向前放下右膝，叉手長跪。』《毗奈耶（Vinaya）》說：『比丘尼（Bhikkhuni）身體虛弱，互跪容易跌倒。』

【English Translation】 English version One should first be seated and receive food, etc. The Gatha in the Moon Lamp Samadhi Sutra says: 'One should ask about their vasa (years since ordination). If they are senior monks, they should be offered respect and reverence, with prostrations at their feet.' The Brahma Net Sutra says: 'If a disciple of the Buddha should be seated in proper order, those who have taken the precepts first should be seated in front, not valuing old age or youth, nobility or lowliness. Do not follow the practices of soldiers, slaves, or heretics. If a Bodhisattva does not act in accordance with the Dharma in each and every instance, they commit a minor offense.' The Mahavyuha Sutra says: 'Buddha's brother Nanda had a servant named Upali, who joined the Buddha's order, left home, and received the precepts. Later, he was seated according to the order of the Sangha. Prince Nanda arrived later and left home, making obeisance in order. When he came before Upali, he thought: 'He is my servant, I should not pay respects to him.' At that time, the Buddha told Nanda: 'The Buddha's Dharma is like the ocean, accommodating hundreds of rivers, all of the same taste. But it is based on the order of receiving the precepts, not on nobility or lowliness. The four great elements falsely form the body, which is empty within, originally without self. One should contemplate the holy Dharma and not give rise to arrogance.' At that time, Nanda removed his pride and arrogance and paid respects to Upali. (This is based on the order of receiving the precepts, not on rank. If it is the conduct between Dharma brothers and nephews, it must be based on the order of robes.)

One should prostrate universally

The Five-Part Vinaya says: 'If there are resident bhikkhus (monks), they do not prostrate to visiting bhikkhus; visiting bhikkhus do not prostrate to resident bhikkhus. If a bhikkhu arrives at a monastery and does not prostrate to the long-term resident bhikkhus; the long-term resident bhikkhus ask where you come from, you should know that the bhikkhus in your place are all so arrogant.' Therefore, it was reported to the Buddha, and the Buddha said: 'One should prostrate universally. Those who do not prostrate commit a Dukkata offense.'

Alms gathering and worship

The Qi Gui Zhuan says: 'When the assembly gathers for an alms gathering, joining the palms is a sign of respect, and there is no need to prostrate completely. Prostrating would violate the teachings.'

Mutual Kneeling

This is a custom of India. It refers to alternately kneeling on the ground with the left and right knees. Therefore, Shakya's disciples all kneel with the right knee on the ground. If it is said 'Hu kneeling,' it is a phonetic error.

Long Kneeling

That is, both knees are placed on the ground together. Also, the right knee is lowered first as a form of respect. The Shen Zu Wu Ji Jing says: 'The Moon Deva (Candra) immediately rose from his seat, adjusted his clothing, stepped forward, lowered his right knee, and knelt with folded hands.' The Vinaya says: 'Nuns (Bhikkhuni) are physically weak, and mutual kneeling can easily cause them to fall.'

佛聽長跪。

偏袒

天竺之儀也。此禮自曹魏世寢至今也。律云偏露右肩。即肉袒也。律云。一切供養。皆偏袒。示有便於執作也。亦如仲尼云。矩右袂便作事也(言一切供養即見佛禮佛及禮二師等)若入聚落俗舍。皆以袈裟通披之。

結加趺坐

毗婆沙論云。是相圓滿安坐義。聲論云以兩足趺加致兩髀如龍盤結○脅尊者云。是吉祥坐○唸誦經云。全加趺是如來坐。半加趺是菩薩坐○踞坐謂垂足實坐也○跘跨坐(上平患切。下口爪切。淮南謂開膝坐為跘跨。江東謂之甲趺坐也)。

代禮

若此方俗之傳拜也。十誦律云。弟子游方。和尚知彼有靈蹤聖像名德人。和尚令傳禮于彼。其弟子得側身受和尚禮。

珍重

釋氏相見。將退。即口云珍重。如此方俗雲安置也。言珍重。即是囑云善加保重也。若卑至於尊所。尊長命坐及受經。後去。即不云珍重。但合掌俯首示敬也。

慚愧

大云經云慚愧者眾善之衣服○唯識論云。慚者。依自法力。崇重賢善。羞恥過惡為性。愧者。依世間力。輕拒暴惡。羞恥過惡為性○阿毗達磨論云。慚者謂于諸過惡。自羞為體。惡行止息。所依為業。愧者。謂于諸過惡。羞他為體。惡行止息為業○增一阿含經云。佛告諸比丘世有二

【現代漢語翻譯】現代漢語譯本佛陀聽后長跪。

偏袒（露出右肩）：是天竺（古印度）的禮儀。這種禮儀從曹魏時期開始衰落，至今已經很少見了。《律藏》中說，偏袒就是露出右肩，也就是袒露身體。《律藏》中說，一切供養都要偏袒，表示方便執持操作。也像孔子說的那樣，『捲起右邊的衣袖方便做事』（意思是說一切供養，包括拜見佛、禮佛以及禮拜師長等）。如果進入村落俗家，都要用袈裟全部披蓋。

結加趺坐（雙盤）：《毗婆沙論》中說，這是相好圓滿安穩端坐的姿勢。《聲論》中說，將兩隻腳的腳背放在兩腿之上，像龍盤繞一樣。脅尊者說，這是吉祥坐。唸誦經中說，全跏趺坐是如來（佛）的坐姿，半跏趺坐是菩薩的坐姿。踞坐是指雙腳下垂的坐姿。跘跨坐（音pan kuà），淮南一帶把張開膝蓋的坐姿叫做跘跨，江東一帶叫做甲趺坐。

代禮：類似於此地風俗的傳拜。十誦律中說，弟子游方，和尚知道彼處有靈蹟聖像或有德之人，和尚讓弟子代為禮拜。弟子可以側身接受和尚的禮拜。

珍重：釋家弟子相見，將要離開時，口中會說『珍重』，類似於此地風俗說的『安置』。說『珍重』，就是囑咐對方好好保重。如果地位低的人在尊長處，尊長命其坐下或接受經文，之後離去，則不說『珍重』，只是合掌低頭表示尊敬。

慚愧：《大云經》中說，慚愧是眾善的衣服。《唯識論》中說，『慚』是依靠自身的力量，崇尚重視賢能善良，對過錯罪惡感到羞恥。『愧』是依靠世間的力量，輕視拒絕粗暴邪惡，對過錯罪惡感到羞恥。《阿毗達磨論》中說，『慚』是指對於各種過錯罪惡，自身感到羞恥，使惡行停止，是其所依賴的作用。『愧』是指對於各種過錯罪惡，因他人而感到羞恥，使惡行停止，是其作用。《增一阿含經》中說，佛告訴各位比丘，世上有兩種...

【English Translation】 English version The Buddha listened and knelt down.

Piāntǎn (袒露 right shoulder): It is a ritual of Tianzhu (ancient India). This ritual has been declining since the Cao Wei period and is now rarely seen. The Vinaya says that piāntǎn is to expose the right shoulder, which is to expose the body. The Vinaya says that all offerings must be piāntǎn, indicating convenience for holding and operating. It is also like Confucius said, 'Roll up the right sleeve to facilitate work' (meaning all offerings, including seeing the Buddha, worshiping the Buddha, and worshiping teachers, etc.). If entering villages and secular homes, the kāṣāya must be fully draped.

Jiejiāfūzuò (full lotus position): The Vibhasa-shastra says that this is a posture of perfect and stable sitting. The Phonology says that the backs of both feet are placed on the thighs, like a dragon coiling. Venerable Xie said that this is an auspicious seat. The Recitation Sutra says that the full lotus position is the seat of the Tathagata (Buddha), and the half lotus position is the seat of the Bodhisattva. Jùzuò refers to the sitting posture with both feet hanging down. Pànkuàzuò (pronounced pàn kuà), in the Huainan area, the sitting posture with knees open is called pànkuà, and in the Jiangdong area, it is called jiǎfūzuò.

Proxy Bow: Similar to the custom of proxy bowing in this area. The Tenfold Vinaya says that when a disciple travels, if the abbot knows that there are spiritual sites, holy images, or virtuous people in that place, the abbot asks the disciple to bow on his behalf. The disciple may receive the abbot's bow sideways.

Zhēnzhòng (take care): When disciples of the Shakya clan meet and are about to leave, they will say 'zhēnzhòng', similar to the local custom of saying 'settle down'. Saying 'zhēnzhòng' is to tell the other person to take good care of themselves. If a person of low status is in the presence of a superior, and the superior asks him to sit down or receive scriptures, then he will not say 'zhēnzhòng' when leaving, but will simply put his palms together and bow his head to show respect.

Shame and Remorse: The Great Cloud Sutra says that shame and remorse are the clothes of all virtues. The Consciousness-Only Treatise says that 'shame' is relying on one's own strength, respecting and valuing the virtuous and good, and feeling ashamed of faults and evils. 'Remorse' is relying on the power of the world, despising and rejecting rudeness and evil, and feeling ashamed of faults and evils. The Abhidharma-shastra says that 'shame' refers to feeling ashamed of various faults and evils, stopping evil deeds, which is its dependent function. 'Remorse' refers to feeling ashamed of various faults and evils because of others, stopping evil deeds, which is its function. The Ekottara Agama Sutra says that the Buddha told the bhikkhus that there are two types in the world...

妙法。擁護世間。所謂有慚。有愧也。諸比丘若無此二法。世間則不別父母兄弟妻子知識尊長大小。即與畜類同等也。是故。比丘當習有慚有愧。

道具

中阿含經云。所蓄物。可資身進道者。即是增長善法之具○菩薩戒經云。資生順道之具。

什物

經音疏云。什者。雜也聚也。乃是一切受用器物也。

百一物

大概之辭也。薩婆多論云。百物各可蓄一也。

六物

謂(三衣。尼師壇。缽。濾)水囊○增輝記云(非謂別有六物)也(經音義第六是針筒)。

缽

梵云缽多羅。此云應器。今略云缽也。又呼缽盂。即華梵兼名也。缽者乃是三根人。資身要急之物。佛聽用二種。注之如左。

瓦缽

佛住孫婆白土村。爾時。系婆天神白佛。過去佛皆受用此處瓦缽。佛乃聽比丘受瓦缽。

鐵缽

佛住王舍城行諸房。見一比丘枕手臥。知而問曰。汝安樂否。答我所枕手。失缽墮地乃破故不樂。佛言聽蓄鐵缽○缽律有制。聽三品量文多不錄。

五綴缽

(綴謂校釘)○四分律(戒本)云。比丘蓄缽減五綴(連綴也)不漏更求新者為好故尼薩耆波逸提○法苑云。世尊成道三十八年。赴王舍城國王請食訖。令羅云

【現代漢語翻譯】現代漢語譯本妙法在於擁護世間，即所謂的有慚（感到羞恥）和有愧（感到內疚）。諸位比丘，如果沒有這兩種品德，世間就無法區分父母、兄弟、妻子、朋友、長輩和晚輩，與畜生沒有區別。因此，比丘應當修習有慚有愧之心。道具：指修行所需的物品。中阿含經說：『所擁有的物品，可以用來資助自身修行進步的，就是增長善法的工具。』菩薩戒經說：『資助生活，順應修道的工具。』什物：經音疏解釋說：『什，是雜的意思，是聚集的意思。乃是一切受用的器物。』百一物：大概的說法。薩婆多論說：『一百種物品，每種可以儲存一件。』六物：指三衣（僧伽梨、郁多羅僧、安陀會）、尼師壇（坐具）、缽、濾水囊。增輝記說：『不是說另外有六種物品。』（經音義第六說是針筒）。缽：梵語叫缽多羅（Patra），這裡翻譯為應器。現在簡稱為缽。又叫缽盂，這是梵語和漢語的合稱。缽是修行人賴以生存的重要物品，佛允許使用兩種，註釋如下：瓦缽：佛住在孫婆白土村時，系婆天神告訴佛，過去的佛都使用這裡的瓦缽。佛於是允許比丘使用瓦缽。鐵缽：佛住在王舍城，巡視各個房間，看到一位比丘枕著手睡覺。佛知道情況后問：『你快樂嗎？』比丘回答說：『因為我枕著的手，缽掉在地上摔壞了，所以不快樂。』佛說允許儲存鐵缽。缽律有規定，允許三種規格，內容很多不在此記錄。五綴缽：（綴是指修補）四分律（戒本）說：『比丘使用的缽少於五個綴（連線），而且會漏水，爲了更好而尋求新的缽，犯尼薩耆波逸提。』法苑說：『世尊成道三十八年，應邀到王舍城接受國王的齋飯後，讓羅云（Rahula）...』

【English Translation】 English version The wonderful Dharma lies in protecting the world, which is so-called 'having shame' (feeling ashamed) and 'having remorse' (feeling guilty). Monks, if there are no these two virtues, the world will not be able to distinguish parents, brothers, wives, friends, elders, and juniors, and there will be no difference from animals. Therefore, monks should practice having shame and remorse. Paraphernalia: Refers to items needed for practice. The Madhyama Agama Sutra says: 'The items possessed that can be used to assist one's own practice and progress are tools for increasing good Dharma.' The Bodhisattva Precepts Sutra says: 'Tools that assist life and accord with the path of cultivation.' Sundries: The Sutra Sound Commentary explains: 'Shi (什) means miscellaneous, it means gathering. It refers to all items for use.' One of Each Hundred Items: A general statement. The Sarvastivada Vinaya says: 'One of each of the hundred items can be stored.' Six Items: Refers to the three robes (Samghati, Uttarasanga, Antarvasaka), Nishidan (sitting cloth), bowl, and water filter bag. The Zeng Hui Ji says: 'It is not to say that there are six other items.' (The sixth in the Sutra Sound Meaning is a needle case). Bowl: In Sanskrit, it is called Patra, which is translated here as 'appropriate vessel'. Now it is simply called bowl. It is also called 'Boyu', which is a combination of Sanskrit and Chinese. The bowl is an important item for the survival of practitioners, and the Buddha allowed the use of two types, as noted below: Clay Bowl: When the Buddha was living in the village of Sona White Earth, the deity Shiva told the Buddha that the Buddhas of the past all used clay bowls from here. The Buddha then allowed the monks to use clay bowls. Iron Bowl: When the Buddha was living in Rajagriha, inspecting the various rooms, he saw a monk sleeping with his hand as a pillow. Knowing the situation, the Buddha asked: 'Are you happy?' The monk replied: 'Because my hand was used as a pillow, the bowl fell to the ground and broke, so I am not happy.' The Buddha said it was permissible to store iron bowls. The Vinaya of the Bowl stipulates that three sizes are allowed, and the content is too much to record here. Five-Patched Bowl: (Patching refers to repairing) The Four-Part Vinaya (Precepts) says: 'A monk's bowl has fewer than five patches (connections) and leaks water. Seeking a new bowl for the sake of better quality is a Nissaggiya Pacittiya offense.' The Dharma Garden says: 'The World Honored One, thirty-eight years after attaining enlightenment, was invited to Rajagriha to receive the king's meal, and asked Rahula...'

滌缽。失手撲為五片。是日有多比丘白佛皆撲缽破為五片。佛言表我滅后初五百年諸惡比丘分毗尼藏為五部也。佛乃親將鉛錫釘。綴破缽。故云五綴。

降龍缽

遠取佛降迦葉火龍于缽中。名之。近取晉高僧涉公以符堅建元十一年長安大旱。堅請涉咒龍。俄爾龍在涉缽中雨遂告足。至十六年涉遷化。十七年自正月止六月不雨。多求不應。堅謂中書朱肜曰。涉公若在。朕豈焦心於雲漢若是哉。

缽器大小數

十誦律云。缽半缽大鍵𨩲(鍵音處。𨩲音咨。經音疏云。缽中之小缽。助缽用故)小鍵𨩲(僧祇同)○四分律云。鍵𨩲入小缽。小缽入次缽。次缽入大缽(此律言。小缽即十誦大鍵𨩲也。次缽即半缽也。淮諸律四事可見也。今呼為鏡子。鏡音訓切。[昔*真]云鐵類也。非器故)。

缽支

律云。缽不正聽作缽支。

缽袋

律云。聽作缽袋青色(今呼缽囊也)。

缽蓋

律云。有塵坌。缽聽作缽蓋。

錫杖

梵云隙棄羅。此云錫杖。由振時作錫聲故○十誦云聲杖○錫杖經云。佛告比丘。汝等應受持錫杖。所以者何。過去未來現在諸佛皆執故。又名智杖。又名德杖。彰顯智行功德本故。聖人之表幟賢土之明記道法之幢。迦葉白佛。何名錫杖

【現代漢語翻譯】現代漢語譯本『滌缽』（Buddha's bowl）。不小心掉在地上摔成了五片。當天有很多比丘（monk）告訴佛陀，他們的缽都摔破成了五片。佛陀說，這預示著我涅槃（Parinirvana）后的最初五百年，那些作惡的比丘會把《毗尼藏》（Vinaya Pitaka，戒律）分成五部。佛陀於是親自用鉛和錫釘，把破缽綴起來，所以叫做『五綴』。

降龍缽從遠處說，是指佛陀降伏迦葉（Kasyapa）的火龍，並將其置於缽中，因此得名。從近處說，是指晉代高僧涉公，在符堅建元十一年，長安大旱。符堅請涉公祈雨，涉公唸咒后，龍出現在涉公的缽中，於是下雨解除了旱情。到十六年涉公圓寂。十七年從正月到六月都沒有下雨，多次祈求都沒有應驗。符堅對中書朱肜說：『如果涉公還在，朕怎麼會為旱情如此焦心呢？』

缽器大小數《十誦律》（Dasa-bhana-vinaya）中說：缽、半缽、大鍵𨩲（jian zi，缽中之小缽，助缽用）、小鍵𨩲（《僧祇律》同）。《四分律》（Dharmaguptaka-vinaya）中說：鍵𨩲放入小缽，小缽放入次缽，次缽放入大缽（此律說，小缽就是《十誦律》中的大鍵𨩲，次缽就是半缽。參考各律的四事可知。現在叫做鏡子，鏡是鐵類，不是器皿）。

缽支律中說：缽不正，可以做缽支。

缽袋律中說：可以做青色的缽袋（現在叫做缽囊）。

缽蓋律中說：有灰塵，缽可以做缽蓋。

錫杖梵語叫『隙棄羅』（khakkhara），這裡叫做錫杖，因為搖動時發出錫的聲音。《十誦律》中叫做聲杖。《錫杖經》中說：佛陀告訴比丘們，你們應該受持錫杖。為什麼呢？因為過去、未來、現在的諸佛都拿著錫杖。又名智杖，又名德杖，彰顯智慧和德行的功德根本。是聖人的標誌，賢士的明證，道法的旗幟。迦葉問佛陀：為什麼叫錫杖？

【English Translation】 English version 'Dibao' (Buddha's bowl). It was accidentally dropped and broken into five pieces. On that day, many Bhikkhus (monk) told the Buddha that their bowls had been broken into five pieces. The Buddha said that this indicated that in the first five hundred years after my Parinirvana (Parinirvana), those evil Bhikkhus would divide the Vinaya Pitaka (Vinaya Pitaka, the collection of monastic rules) into five parts. The Buddha then personally used lead and tin nails to mend the broken bowl, hence the name 'Five Mends'.

Dragon-Subduing Bowl From a distant perspective, it refers to the Buddha subduing Kasyapa's (Kasyapa) fire dragon and placing it in the bowl, hence the name. From a closer perspective, it refers to the eminent monk She Gong of the Jin Dynasty. In the eleventh year of Jianyuan during the reign of Fu Jian, there was a severe drought in Chang'an. Fu Jian requested She Gong to pray for rain. After She Gong chanted incantations, a dragon appeared in She Gong's bowl, and rain fell, relieving the drought. In the sixteenth year, She Gong passed away. In the seventeenth year, there was no rain from the first month to the sixth month, and multiple requests were not answered. Fu Jian said to Zhu Tong of the Central Secretariat, 'If She Gong were still here, how could I be so anxious about the drought?'

Sizes and Numbers of Bowls The Dasa-bhana-vinaya (Dasa-bhana-vinaya) says: bowl, half-bowl, large Jianzi (jian zi, a small bowl inside the bowl, used to assist the bowl), small Jianzi (same in the Sangha-vinaya). The Dharmaguptaka-vinaya (Dharmaguptaka-vinaya) says: Jianzi is placed in the small bowl, the small bowl is placed in the next bowl, and the next bowl is placed in the large bowl (this Vinaya says that the small bowl is the large Jianzi in the Dasa-bhana-vinaya, and the next bowl is the half-bowl. Refer to the four matters of each Vinaya for details. It is now called a mirror, and a mirror is a type of iron, not a vessel).

Bowl Support The Vinaya says: If the bowl is not straight, a bowl support can be made.

Bowl Bag The Vinaya says: A blue bowl bag can be made (now called a bowl pouch).

Bowl Cover The Vinaya says: If there is dust, a bowl cover can be made for the bowl.

Khakkhara (Tin Staff) In Sanskrit, it is called 'khakkhara' (khakkhara), here it is called a tin staff because it makes a tin sound when shaken. In the Dasa-bhana-vinaya, it is called a sound staff. The Khakkhara Sutra says: The Buddha told the Bhikkhus that you should uphold the tin staff. Why? Because all the Buddhas of the past, present, and future hold the tin staff. It is also called the wisdom staff and the virtue staff, manifesting the fundamental merits of wisdom and virtue. It is the symbol of the sage, the clear evidence of the virtuous, and the banner of the Dharma. Kasyapa asked the Buddha: Why is it called a tin staff?

。佛言錫者輕也。倚依是杖。除煩惱出三界故。錫明也。得智明故。錫醒也。醒悟苦空三界結使故。錫疏也。謂持者與五欲疏斷故。若二股六環。是迦葉佛制。若四股十二環。是釋迦佛制(彼經大有訓釋名字說作亭分表法持法功德文多不錄在定字函)○三千威儀經云。持錫不得入眾。日中后不得復持。(日中即知)不得檐于肩上○五百問云。持錫有多事能警惡蟲毒獸故。

解虎錫

始因齊高僧稠禪師在懷州王屋山習禪。聞有虎鬥稠往以錫杖中解之。虎遂各去。因是名焉。

拂子

律云比丘患草蟲。佛聽作拂子○僧祇云。佛聽線拂列㲲拂甚拂樹皮拂制。若貓牛尾馬尾拂。並金銀裝柄者。皆不得執。

麈尾

音義指歸云。名苑曰鹿之大者曰麈。群鹿隨之。皆看麈所往隨麈尾所轉為準今講者執之象彼蓋有所指麾故○五百問云。比丘捉麈尾[彳*巳]墮。

如意

梵云阿那律。秦言如意。指歸云。古之爪杖也。或骨角竹木。刻作人手指爪。柄可長三尺許。或脊有癢。手所不到。用以搔抓。如人之意。故曰。如意。誠嘗問譯經三藏通梵大師清沼。字學通慧大師云勝。皆云。如意之制。蓋心之表也。故菩薩皆執之。狀如雲葉。又如此方篆書心字故。若局爪杖者。只如文殊亦執之

【現代漢語翻譯】現代漢語譯本：佛說，錫杖的『錫』意味著輕便。『倚依』指的是錫杖的作用是作為拄杖。因為它可以去除煩惱，使人脫離三界。『錫』也象徵著光明，因為持有錫杖可以獲得智慧之光。『錫』也意味著覺醒，使人覺醒並認識到苦、空，以及三界的束縛。『錫』還意味著疏遠，指的是持有錫杖的人與五欲保持距離並斷絕它們。如果是兩股六環的錫杖，那是迦葉佛制定的；如果是四股十二環的錫杖，那是釋迦牟尼佛制定的（相關經典中有詳細的解釋，包括名稱的訓釋，說明錫杖的形制代表的意義，以及持有錫杖的功德，內容很多，這裡不一一記錄）。《三千威儀經》中說，持有錫杖的人不得進入人群，中午之後不得再持有錫杖（中午時分應該知曉）。《五百問》中說，持有錫杖有很多好處，可以警示惡蟲和有毒的野獸。解虎錫起初是因為齊朝的高僧稠禪師在懷州王屋山習禪。他聽到有老虎在爭鬥，就前去用錫杖調解。老虎於是各自離開了。因此得名『解虎錫』。拂子律典中說，比丘如果受到草蟲的困擾，佛允許製作拂子。《僧祇律》中說，佛允許使用線拂、列㲲拂、甚拂、樹皮拂。禁止使用貓尾、牛尾、馬尾製作的拂子，以及用金銀裝飾拂柄的拂子。麈尾《音義指歸》中說，《名苑》記載，麈是一種大型的鹿，群鹿跟隨它，都看著麈的去向，以麈尾的轉動為準則。現在講經說法的人拿著麈尾，象徵著有所指揮。《五百問》中說，比丘如果拿著麈尾，就會墮落。如意梵語『阿那律』(Anuruddha)，翻譯成漢語是『如意』。《指歸》中說，如意是古代的爪杖。可以用骨、角、竹、木等材料製作，雕刻成人手指爪的形狀，柄大約三尺長。如果背部發癢，手夠不著，可以用它來搔抓，如人之意，所以叫做『如意』。我曾經向翻譯經典的精通梵語的大師清沼，以及字學通慧大師云勝請教，他們都說，如意的形制，是內心的象徵。所以菩薩都拿著它，形狀像云葉，又像漢字中的篆書『心』字。如果僅僅把它看作是搔癢的爪杖，那麼就像文殊菩薩也拿著它一樣。

【English Translation】 English version: The Buddha said, the 'tin' (錫) of the Khakkhara (錫杖, a Buddhist monk's staff) means lightness. 'Yi Yi' (倚依) refers to the function of the Khakkhara as a walking stick. Because it can remove afflictions and liberate people from the Three Realms (三界). 'Tin' also symbolizes light, because holding the Khakkhara can obtain the light of wisdom. 'Tin' also means awakening, making people awaken and realize suffering, emptiness, and the fetters of the Three Realms. 'Tin' also means alienation, referring to the person holding the Khakkhara keeping a distance from the five desires and severing them. If it is a Khakkhara with two prongs and six rings, it was established by Kashyapa Buddha (迦葉佛); if it is a Khakkhara with four prongs and twelve rings, it was established by Shakyamuni Buddha (釋迦牟尼佛) (related scriptures have detailed explanations, including the interpretation of the name, explaining the meaning represented by the shape of the Khakkhara, and the merits of holding the Khakkhara, there is a lot of content, which will not be recorded here one by one). The 'Three Thousand Dignified Manners Sutra' (三千威儀經) says that a person holding a Khakkhara must not enter the crowd, and must not hold the Khakkhara again after noon (one should know at noon). The 'Five Hundred Questions' (五百問) says that holding a Khakkhara has many benefits, it can warn evil insects and poisonous beasts. 'Resolving Tigers' Khakkhara (解虎錫) Initially, it was because the eminent monk Chou (稠) of the Qi Dynasty practiced Chan (禪) in Wangwu Mountain (王屋山), Huaizhou (懷州). He heard that there were tigers fighting, so he went to mediate with his Khakkhara. The tigers then left each other. Hence the name 'Resolving Tigers' Khakkhara'. Fly-whisk (拂子) The Vinaya (律) says that if a Bhikkhu (比丘, Buddhist monk) is troubled by grass insects, the Buddha allows the making of a fly-whisk. The 'Sanghika Vinaya' (僧祇律) says that the Buddha allows the use of thread fly-whisks, 'lie die' fly-whisks, 'shen' fly-whisks, and bark fly-whisks. It is forbidden to use fly-whisks made of cat tails, cow tails, or horse tails, as well as fly-whisks with gold and silver decorated handles. Deer Tail Whisk (麈尾) 'Phonetic and Semantic Guide' (音義指歸) says that 'Garden of Names' (名苑) records that the Milu deer (麈) is a large kind of deer, and the herd of deer follows it, all looking at the direction of the Milu deer, taking the rotation of the Milu deer's tail as the standard. Now the person who explains the scriptures holds the deer tail whisk, symbolizing that there is something to command. The 'Five Hundred Questions' says that if a Bhikkhu holds a deer tail whisk, he will fall. Ruyi (如意) In Sanskrit, it is 'Anuruddha' (阿那律), translated into Chinese as 'Ruyi'. 'Zhi Gui' (指歸) says that Ruyi is an ancient claw stick. It can be made of materials such as bone, horn, bamboo, and wood, carved into the shape of human finger claws, and the handle is about three feet long. If the back is itchy and the hand cannot reach it, it can be used to scratch it, as one wishes, so it is called 'Ruyi'. I once asked the master Qing Zhao (清沼), who translated the scriptures and was proficient in Sanskrit, and the master Yun Sheng (雲勝), who was proficient in calligraphy and wisdom, and they both said that the shape of the Ruyi is a symbol of the heart. Therefore, Bodhisattvas (菩薩) all hold it, and its shape is like a cloud leaf, and also like the seal script 'heart' (心) character in Chinese characters. If you only regard it as a scratching claw stick, it is just like Manjushri Bodhisattva (文殊菩薩) also holding it.

。豈欲搔癢也。又云。今講僧尚執之。多私記節文祝辭于柄。備于忽忘。要時手執目[利-禾+(對-寸)]。如人之意。故名如意。若俗官之手版。備于忽忘。名笏也。若齊高祖賜隱士明僧紹竹根如意。梁武帝賜昭明太子木犀如意。石季倫王敦皆執鐵如意此必爪杖也。因斯而論則有二如意。蓋名同而用異焉。

手爐

法苑云。天人黃瓊說迦葉佛香爐。略云前有十六師子白象。於二獸頭上別起蓮華臺以為爐。後有師子蹲踞。頂上有九龍繞承金華。華內有金臺寶子盛香。佛說法時常執此爐。比觀今世手爐之制。小有仿法焉。

數珠

牟梨曼陀羅咒經云。梵語缽塞莫。梁云數珠。此乃是引接下根牽課。修業之具也○木槵子經云。昔有國王名波流梨。白佛言。我國邊小。頻年冠疫谷貴民困。我常不安。法藏深廣。不得遍行。惟愿垂示法要。佛言大王若欲滅煩惱。當貫木槵子一百八個。常自隨身。志心稱南無佛陀南無達磨。南無僧伽名。乃過一子。如是漸次。乃至千萬。能滿二十萬遍。身心不亂。除諂曲。捨命得生炎摩天。若滿百萬遍。當除百八結業。獲常樂果。王言我當奉行(百八結者。小乘見修合論煩惱共有一百八數且明見惑三界四諦下煩惱共有八十八。謂苦下具一切即十使。貪瞋癡慢疑身邊見

【現代漢語翻譯】現代漢語譯本：這難道是想要撓癢嗎？還有人說，現在講經的僧人還執持它，大多在柄上私自記錄節文祝辭，以備不時之需，需要時手持眼看，就像人的意願一樣，所以叫做如意。如果像世俗官員的手板一樣，以備不時之需，就叫做笏。像齊高祖賜給隱士明僧紹竹根如意，梁武帝賜給昭明太子木犀如意，石季倫、王敦都執持鐵如意，這必定是爪杖了。因此而論，則有兩種如意，大概是名稱相同而用途不同。

手爐

《法苑珠林》中說，天人黃瓊說迦葉佛（Kasyapa Buddha）的香爐，大致說前面有十六個獅子和白象，在兩個獸頭上分別立起蓮花臺作為香爐，後面有獅子蹲踞，頂上有九條龍環繞承托金華，花內有金臺寶子盛放香。佛說法時常執持此爐。比較現在的手爐的製作，稍微有些倣傚。

數珠

《牟梨曼陀羅咒經》中說，梵語缽塞莫（Patsemo），梁朝翻譯為數珠（rosary）。這是引導下根之人，牽引課誦，修習事業的工具。○《木槵子經》中說，過去有個國王名叫波流梨（Varuna），對佛說：『我國邊境狹小，連年發生瘟疫，穀物昂貴，百姓困苦，我常常感到不安。佛法藏深廣，不能普遍實行，只希望您能垂示法要。』佛說：『大王如果想要滅除煩惱，應當貫穿木槵子一百零八個，常常隨身攜帶，至心稱念南無佛陀（Namo Buddha）、南無達磨（Namo Dharma）、南無僧伽（Namo Sangha）的名號，念過一個珠子。像這樣逐漸進行，乃至千萬遍，能滿二十萬遍，身心不亂，去除諂媚虛偽，捨棄生命后得生炎摩天（Yama Heaven）。如果念滿一百萬遍，應當去除一百零八種結業，獲得常樂的果報。』國王說：『我應當奉行。』（一百零八結，小乘見修合論煩惱共有一百零八數且明見惑三界四諦下煩惱共有八十八。謂苦下具一切即十使。貪瞋癡慢疑身邊見

【English Translation】 English version: Is this merely to scratch an itch? It is also said that present-day lecturing monks still hold it, mostly privately recording excerpts of texts and benedictory phrases on the handle, in preparation for forgetfulness. When needed, they hold it in their hand and look at it, as if according to their wishes, hence the name 'Ruyi' (as you wish). If it is like the hand tablet of secular officials, prepared for forgetfulness, it is called a 'Hu' (tablet). Like Emperor Gaozu of Qi gifting the hermit Ming Sengshao a bamboo root Ruyi, Emperor Wu of Liang gifting Crown Prince Zhaoming a Osmanthus Ruyi, Shi Jilun and Wang Dun both holding iron Ruyis, these must have been claw staffs. Therefore, based on this discussion, there are two kinds of Ruyis, probably with the same name but different uses.

Hand Warmer

The Fayuan Zhulin says that the Deva Huang Qiong spoke of Kasyapa Buddha's (Kasyapa Buddha) incense burner, roughly saying that in front there were sixteen lions and white elephants, with lotus platforms erected on the heads of the two beasts as the burner. Behind there was a crouching lion, with nine dragons circling and supporting a golden flower on top, and a golden platform treasure container inside the flower holding incense. The Buddha often held this burner when preaching the Dharma. Comparing it to the current hand warmer's design, there is a slight imitation.

Prayer Beads

The Mouli Mantuo Luo Zhou Jing says that in Sanskrit it is called Patsemo (Patsemo), translated in the Liang Dynasty as 'Shuzhu' (rosary). This is a tool to guide those of lower faculties, to lead them in recitation and cultivation. ○ The Mu Huan Zi Jing says that in the past there was a king named Varuna (Varuna), who said to the Buddha: 'My country is small and bordering, with frequent epidemics, expensive grains, and suffering people. I am often uneasy. The Dharma treasury is deep and vast, and cannot be universally practiced. I only hope that you can show me the essential Dharma.' The Buddha said: 'Great King, if you want to eliminate afflictions, you should string together one hundred and eight Sapindus seeds, and always carry them with you. Sincerely recite the names of Namo Buddha (Namo Buddha), Namo Dharma (Namo Dharma), and Namo Sangha (Namo Sangha), and pass one bead. Gradually proceed like this, even up to ten million times, and if you can complete two hundred thousand times, your body and mind will not be disturbed, you will eliminate flattery and falsehood, and after abandoning your life, you will be reborn in Yama Heaven (Yama Heaven). If you recite one million times, you should eliminate one hundred and eight karmic bonds and obtain the fruit of constant joy.' The king said: 'I shall follow this.' (The one hundred and eight bonds, according to the Hinayana view of combining seeing and cultivation, there are a total of one hundred and eight afflictions. Furthermore, it clarifies that the afflictions under the three realms and four truths of the seeing delusion total eighty-eight. Namely, under suffering, all ten fetters are present. Greed, hatred, delusion, pride, doubt, attachment to the body, and wrong views

。邪見。見取戒禁取也。集滅離三見謂集滅二諦下各除身邊耶三見也道除於二見謂道諦除身邊二見也上界不行恚謂上界四諦下各除瞋一。已上三界四諦共有八十八也。修道所斷惑欲界有四謂貪瞋癡慢上二界各除瞋共有六已上成十計九十八也。更加十纏謂無慚無愧昏沉惡作惱嫉掉舉睡眠忿覆合前都有一百八也)○曼殊室利校量數珠經。略。云。其數珠體種種不同校量。乃至槵子掏一遍。得福千倍。蓮子得福萬倍。水精得福千億倍。若菩提子或掏。或手持得福無量(彼經廣有說文。繁不具錄)。

扇

西天多用。如阿含經云。阿難羅云。皆執扇侍佛。優波離結集律藏時。波斯匿王與象牙裝扇。令執誦律○古高僧慧榮。講時執扇○隋煬帝賜高僧敬脫。大竹扇闊三尺入內講經論。

拄杖

十誦律云。佛聽蓄杖。其𥎞用鐵為堅牢故。斯蓋行李之(善助)也(言𥎞用鐵即小拄杖子非今擔衣缽大者)。毗奈耶云。佛聽蓄拄杖。有二因緣。一為老瘦無力二為病苦嬰身故○隋煬帝在𨚏時。送法藏禪師靈壽杖。書云每策此杖時。賜相憶(策杖有禮。呂氏春秋日。孔子弟氏抱杖而問其父。拄杖而問兄弟。曳杖而問妻子。蓋尊卑之差也。凡策杖若見尊宿並二師皆須投杖于地問訊。或是二師杖必倚著處然有問訊若為二師

【現代漢語翻譯】現代漢語譯本邪見：包括對錯誤的見解、對見解的執取和對戒律的錯誤執取（邪見、見取、戒禁取）。集、滅、離這三種見解是指在集諦和滅諦下，各自去除身見、邊見、邪見這三種錯誤的見解。道諦則去除身見和邊見這兩種見解。上界沒有嗔恚：指的是在上界四諦中，各自去除嗔恚。以上三界四諦共有八十八種煩惱。修道所斷的迷惑：欲界有四種，即貪、嗔、癡、慢；上二界各自去除嗔恚，共有六種。以上總共十種，計為九十八種。再加上十纏，即無慚、無愧、昏沉、惡作、惱、嫉、掉舉、睡眠、忿、覆，合起來總共有一百零八種煩惱。）《曼殊室利校量數珠經》略述：其中數珠的材質多種多樣，功德也各不相同。乃至用槵子唸誦一遍，可得千倍的福報；用蓮子唸誦，可得萬倍的福報；用水晶唸誦，可得千億倍的福報；若是用菩提子唸誦或手持，可得無量的福報。（該經中有詳細的說明，內容繁多，此處不一一列舉）。扇子西天（印度）多用扇子。如《阿含經》所說，阿難（Ānanda，佛陀的十大弟子之一）和羅睺羅（Rāhula，佛陀的兒子）都拿著扇子侍奉佛陀。優波離（Upali，持律第一）結集律藏時，波斯匿王（Pasenadi，古印度拘薩羅國國王）贈送象牙裝飾的扇子，讓他拿著誦律。古時高僧慧榮在講經時也拿著扇子。隋煬帝賜給高僧敬脫一把大竹扇，寬三尺，讓他拿著進入內廷講經論。拄杖《十誦律》中說，佛允許僧人持有拄杖，其杖頭用鐵製作，使其堅固耐用。這可以算是旅行的輔助工具（善助）。（這裡說的杖頭用鐵製作，指的是小拄杖，不是現在用來挑擔衣缽的大拄杖）。《毗奈耶》中說，佛允許持有拄杖，有兩個原因：一是年老體弱，沒有力氣；二是身患疾病，需要支撐。隋煬帝在江都（今江蘇揚州）時，送給法藏禪師靈壽杖，並在信中寫道：『每次拄著這根杖時，就當是朕在思念你。』（拄杖是有禮儀的。《呂氏春秋》中記載，孔子的弟子抱著杖問父親，拄著杖問兄弟，拖著杖問妻子，這是尊卑的差別。凡是拄著杖見到尊長或兩位師父時，都必須將杖放在地上，然後行問訊禮。如果是兩位師父的杖，必須靠在適當的地方，然後再行問訊禮。如果為兩位師父

【English Translation】 English version Wrong Views: These include wrong opinions, clinging to views, and wrong adherence to precepts (wrong views, holding to views, adherence to precepts). The three views of arising, cessation, and separation refer to the removal of the three wrong views of self-view, extreme view, and wrong view under each of the Four Noble Truths of suffering and cessation. The Truth of the Path removes the two views of self-view and extreme view. The upper realms are without anger: This refers to the removal of anger from each of the Four Noble Truths in the upper realms. The above three realms and four truths have a total of eighty-eight defilements. The delusions severed by cultivation: The desire realm has four, namely greed, anger, delusion, and pride; the upper two realms each remove anger, totaling six. The above totals ten, counted as ninety-eight. Adding the ten entanglements, namely shamelessness, lack of remorse, torpor, regret, annoyance, jealousy, restlessness, sleepiness, resentment, and concealment, together there are a total of one hundred and eight defilements.) Abridged from the Manjushri Counting Rosary Sutra: The materials of the rosary vary, and the merits also differ. Even reciting once with soapberry seeds brings a thousandfold blessing; reciting with lotus seeds brings a ten-thousandfold blessing; reciting with crystal brings a hundred millionfold blessing; if reciting or holding Bodhi seeds, one obtains immeasurable blessings. (The sutra has detailed explanations, which are too numerous to list here). Fan Fans are commonly used in Western Lands (India). As mentioned in the Agama Sutra, both Ānanda (one of the Buddha's ten great disciples) and Rāhula (the Buddha's son) attended the Buddha holding fans. When Upali (foremost in upholding the precepts) compiled the Vinaya Pitaka, King Pasenadi (king of Kosala in ancient India) presented him with an ivory-decorated fan, allowing him to hold it while reciting the precepts. In ancient times, the eminent monk Hui Rong also held a fan while lecturing on the scriptures. Emperor Yang of Sui bestowed upon the eminent monk Jingtuo a large bamboo fan, three feet wide, allowing him to bring it into the inner court to lecture on the scriptures and treatises. Walking Stick The Ten Recitation Vinaya states that the Buddha allowed monks to carry walking sticks, with the head of the stick made of iron for durability. This can be considered an aid for travel (good assistance). (The mention of the stick head being made of iron refers to a small walking stick, not the large one used today for carrying robes and bowls). The Vinaya states that the Buddha allowed carrying a walking stick for two reasons: first, due to old age and weakness; second, due to illness requiring support. When Emperor Yang of Sui was in Jiangdu (present-day Yangzhou, Jiangsu), he sent the Chan master Fazang a Lingshou walking stick, writing in a letter: 'Each time you lean on this stick, think of me.' (There is etiquette for using a walking stick. The Lüshi Chunqiu records that Confucius' disciples held a stick when questioning their father, leaned on a stick when questioning their brothers, and dragged a stick when questioning their wives, showing the difference in status. Whenever one sees elders or two teachers while leaning on a stick, one must place the stick on the ground and then perform the greeting. If it is the stick of two teachers,

揉杖師有愿問必抱杖以對之)。

凈瓶

梵語軍遲。此云瓶。常貯水。隨身用以凈手○寄歸傳云。軍持有二。若瓷瓦者。是凈用。若銅鐵者。是觸用。

蓋

律有二種。一竹蓋。二葉蓋。寄歸傳云。西域僧有持竹蓋。或持傘者。梁高僧惠韶。遇有請。則自攜枝笠也。今僧戴竹笠。㯶笠乃竹蓋之遺制。但去柄爾。今又加油絹于上。即唐馬周。制在席帽以御雨故。效之也。

戒刀

僧史略云。戒刀皆是道具。按律許蓄月頭刀子。為割衣故。今比丘蓄刀名戒者。蓋佛不許斫截一切草木壞鬼神村故。草木尚戒。況其他也。

濾水囊

增輝記云。觀其狀雖輕小。察其功用○為護生命。即慈悲之意。其在此也。中華僧鮮有受持。今準律摽。示備于有問爾○根本百一羯磨云。水羅有五種。一方羅(用絹三尺或二尺隨時大小作絹須細密不透蟲者若用疏絹薄紗纻布者本無護生之意)二法瓶(陰陽瓶也)三君遲(以絹系口以繩懸況。於水待滿引出)四酌水羅。五衣角羅(言衣角者非袈裟角也但取密絹方一探手或系瓶口或安缽中濾水用也)○南山鈔有式樣。文多不錄○道具律中聽者名式極多非今所用。故不注之。

制聽

持蓋

律云。跋難陀比丘持大蓋行(似今涼傘也

【現代漢語翻譯】現代漢語譯本：

揉杖師（Rouzhangshi）：有提問的人，（揉杖師）一定會抱著杖來回答。凈瓶（Jingping）：

梵語叫軍遲（Jun Chi），這裡翻譯成瓶。通常用來裝水，隨身攜帶用來凈手。《寄歸傳》中說，軍遲有兩種，瓷瓦做的，是用來凈手的；銅鐵做的，是用來接觸的。蓋（Gai）：

律中有兩種蓋，一種是竹蓋，一種是葉蓋。《寄歸傳》中說，西域的僧人有的拿著竹蓋，有的拿著傘。梁朝的高僧惠韶，遇到邀請，就自己帶著枝笠。現在的僧人戴的竹笠、㯶笠，都是竹蓋的遺制，只是去掉了柄而已。現在又在上面加上油絹，就像唐朝的馬周，爲了擋雨而製作席帽一樣，效仿了他。戒刀（Jiedao）：

《僧史略》中說，戒刀都是道具。按照律，允許攜帶月頭刀子，用來割衣服。現在比丘攜帶刀，名為戒刀，是因為佛不允許砍伐一切草木，破壞鬼神的村落。草木尚且要戒，更何況其他的呢。濾水囊（Lushuinang）：

《增輝記》中說，看它的形狀雖然輕小，考察它的功用，是爲了保護生命，這就是慈悲的意義所在。中國的僧人很少有受持的。現在按照律文，標示出來，以備有人詢問。《根本百一羯磨》中說，濾水器有五種：一是方羅（用絹三尺或二尺，隨時大小製作，絹須細密不透蟲，如果用疏絹薄紗纻布，就沒有護生的意義了）；二是法瓶（陰陽瓶）；三是君遲（用絹繫住口，用繩子懸掛在水中，等待裝滿后取出）；四是酌水羅；五是衣角羅（說的是衣角，不是袈裟角，只是取密絹，方一探手，或者繫在瓶口，或者安在缽中濾水用）。南山鈔中有式樣，文字很多，不記錄了。道具律中聽者的名稱樣式很多，不是現在所用的，所以不註釋。制聽（Zhiting）：持蓋（Chigai）：

律中說，跋難陀比丘拿著大蓋行走（像現在的涼傘一樣）。

【English Translation】 English version:

Rouzhangshi (Rouzhangshi, 'Kneading Staff Master'): If someone has a question, (the Rouzhangshi) will definitely hold a staff to answer. Jingping (Jingping, 'Clean Vase'):

In Sanskrit, it's called Jun Chi. Here, it's translated as 'vase'. It's usually used to hold water and is carried to purify the hands. The 'Record of Returning to the South Sea' says that there are two types of Jun Chi: those made of porcelain or earthenware are for purification, while those made of copper or iron are for touching. Gai (Gai, 'Umbrella/Canopy'):

According to the Vinaya, there are two types of canopies: one made of bamboo and one made of leaves. The 'Record of Returning to the South Sea' says that some monks in the Western Regions carry bamboo canopies or umbrellas. Hui Shao, a prominent monk of the Liang Dynasty, would carry a branch-made umbrella when invited somewhere. The bamboo hats and palm-fiber hats worn by monks today are remnants of the bamboo canopy, but without the handle. Now, oiled silk is added on top, just like Ma Zhou of the Tang Dynasty, who created the seat hat to protect against rain, imitating him. Jiedao (Jiedao, 'Precept Knife'):

The 'Monk History Outline' says that precept knives are all implements. According to the Vinaya, it's permissible to carry a small knife at the beginning of the month to cut clothes. Now, monks carry knives called 'precept knives' because the Buddha does not allow the cutting down of any plants or trees, or the destruction of the villages of spirits. If plants and trees are to be protected, how much more so should other things be? Lushuinang (Lushuinang, 'Water-Filtering Bag'):

The 'Record of Increasing Splendor' says that although its shape is light and small, its function is to protect life, which is the meaning of compassion. Few Chinese monks uphold this. Now, according to the Vinaya texts, it is indicated for those who ask. The 'Fundamental Hundred and One Karmas' says that there are five types of water filters: first, the square net (using three or two feet of silk, made according to the size needed, the silk must be fine and dense so that insects cannot pass through; if thin silk gauze or ramie cloth is used, there is no intention to protect life); second, the Dharma vase (yin-yang vase); third, the Jun Chi (using silk to tie the mouth, using a rope to suspend it in the water, waiting for it to fill before pulling it out); fourth, the water-ladling net; fifth, the corner-of-the-robe net (referring to the corner of the robe, not the corner of the kasaya, but simply taking dense silk, enough to fit a hand, either tying it to the mouth of the vase or placing it in the bowl to filter water). The Nanshan Commentary has a style, but there are many words, so it is not recorded. There are many names and styles of listeners in the Vinaya of Implements, which are not used today, so they are not annotated. Zhiting (Zhiting, 'Restricting Listening'): Chigai (Chigai, 'Holding a Canopy'):

The Vinaya says that Bhaddanta Bhikkhu was walking holding a large canopy (like a parasol today).

)諸居士遙見謂是官人。皆避道。及近元是比丘。乃譏謙之。佛乃制戒。不應持大蓋。若天雨即聽(字平聲即開許也)。

畫房壁

僧祇云。比丘作房欲畫壁。佛言聽畫山林人馬之屬。不得畫男女和合之像○昔者南齊竟陵文宣王圖先賢形貌于書齋壁。俾若神對其中。有烈女之像。時有客曰。君畫烈女。似好色不好德也。文宣遂削去謝之。俗宮避嫌。尚如此焉。

懸香

四分云。比丘房內臭。佛許用香泥。泥之。猶臭。佛言應四角懸香。

糴糶

僧祇云比丘糴貯穀米。應作是念。我當依是。得誦經坐禪行道。到谷貴時。若食長(音信)若作功德。餘者糶之。

㦳樹

毗尼母云。若比丘為三寶。種三等樹。一果樹。二華樹。三葉樹。但有福無過。

養狗

薩波多律攝云。大寺內為防守故聽養狗。須知行法。若瓟損塔並房院地應平填。若遺下應除去。不爾者得惡作罪。

嚴飾床褥

律難陀比丘。嚴飾床褥為人譏云。此太嚴麗。非比丘所宜。佛制不得過量嚴飾床褥。

用外書治佛經

四分云。勇猛比丘白佛。欲以世間言論。修治佛經。佛言癡人以外道言論。欲雜糅佛經。乃是毀損。

帶縷釧

若今百索也。十誦律云。比

【現代漢語翻譯】現代漢語譯本）一些在家居士遠遠地看見，以為是官人，都避開了路。等到走近了，才發現原來是比丘（佛教出家男眾）。於是就譏諷他們。佛陀因此制定戒律，不應該拿著大傘蓋。如果下雨，就允許（『即』字是平聲，意思是允許）。

畫房壁

《僧祇律》中說，比丘想要在房間里畫墻壁。佛說，允許畫山林、人物、馬匹之類的景象。但是，不可以畫男女交合的影象。從前，南齊的竟陵文宣王在書房的墻壁上畫先賢的形貌，使他們好像神靈一樣在其中。其中有一幅烈女的畫像。當時有客人說：『您畫烈女，好像是喜歡美色而不是敬重德行。』文宣王於是削去了畫像，併爲此道歉。世俗的宮廷爲了避嫌，尚且如此。

懸香

《四分律》中說，比丘的房間里有臭味。佛允許用香泥塗抹墻壁。如果塗抹后仍然有臭味，佛說應該在房間的四個角落懸掛香。

糴糶（買賣糧食）

《僧祇律》中說，比丘買進並儲存穀米，應該這樣想：『我應當依靠這些穀米，得以誦經、坐禪、修行。』等到谷價上漲的時候，一部分用來食用，一部分用來做功德，剩餘的就賣掉。

㦳樹

《毗尼母經》中說，如果比丘爲了三寶（佛、法、僧）種植三種樹木：一是果樹，二是花樹，三是葉樹。這樣做只有福報，沒有過失。

養狗

《薩波多律攝》中說，在大的寺廟內，爲了防守的緣故，允許養狗。要知道行法。如果狗損壞了塔或者房院的地面，應該平整填補。如果狗遺留下糞便，應該清除掉。不這樣做，就會犯惡作罪。

嚴飾床褥

律難陀比丘過於華麗地裝飾床褥，被人譏笑說：『這太華麗了，不適合比丘。』佛陀因此制定戒律，不得過度地裝飾床褥。

用外書治佛經

《四分律》中說，勇猛比丘稟告佛陀，想要用世間的言論來修飾佛經。佛說：『愚癡的人用外道的言論來摻雜佛經，這乃是毀損佛經。』

帶縷釧（用線繩編織的手鐲）

就像現在的百索一樣。《十誦律》中說，比丘...

【English Translation】 English version ) Some lay devotees saw them from afar and, thinking they were officials, avoided them. When they got closer, they realized they were actually Bhikkhus (Buddhist monks). So they ridiculed them. The Buddha then established a precept that they should not carry large parasols. If it rains, it is permitted (the word 『即』 in even tone means permitted).

Painting Room Walls

The Saṃghika-vinaya says that if a Bhikkhu wants to paint the walls of his room, the Buddha said it is permissible to paint scenes of mountains, forests, people, and horses. However, images of men and women engaging in sexual intercourse should not be painted. In the past, Prince Wenxuan of Jingling in the Southern Qi Dynasty painted the images of virtuous predecessors on the walls of his study, making them seem like deities within it. Among them was a portrait of a chaste woman. At that time, a guest said, 『You paint a chaste woman, as if you admire beauty rather than virtue.』 Prince Wenxuan then removed the painting and apologized for it. Even secular palaces avoid such impropriety.

Hanging Incense

The Four-Part Vinaya says that if a Bhikkhu's room smells bad, the Buddha allowed the use of fragrant mud to plaster the walls. If it still smells bad after plastering, the Buddha said that incense should be hung in the four corners of the room.

Buying and Selling Grain

The Saṃghika-vinaya says that when a Bhikkhu buys and stores grain, he should think, 『I will rely on this grain to recite scriptures, meditate, and practice the Dharma.』 When the price of grain rises, some should be used for food, some for making merit, and the rest should be sold.

Planting Trees

The Vinaya-matrika says that if a Bhikkhu plants three types of trees for the Three Jewels (Buddha, Dharma, Sangha): first, fruit trees; second, flower trees; and third, leaf trees, there will only be blessings and no faults.

Keeping Dogs

The Sarvastivada-vinaya-samgraha says that within large monasteries, it is permissible to keep dogs for security purposes. One must know how to manage them. If the dogs damage the pagoda or the grounds of the monastery, it should be leveled and filled. If they leave excrement, it should be removed. Otherwise, one commits a duṣkṛta (an offense).

Elaborate Decoration of Beds and Bedding

The Bhikkhu Nanda elaborately decorated his bed and bedding, and was ridiculed, saying, 『This is too elaborate and not suitable for a Bhikkhu.』 The Buddha then established a precept that beds and bedding should not be excessively decorated.

Using External Texts to Correct Buddhist Scriptures

The Four-Part Vinaya says that the Bhikkhu Virya reported to the Buddha that he wanted to use worldly discourses to correct the Buddhist scriptures. The Buddha said, 『A foolish person uses the discourses of external paths to mix with the Buddhist scriptures, which is to damage the Buddhist scriptures.』

Wearing Thread Bracelets

Like the current hundred-knot cords. The Ten-Recitation Vinaya says that a Bhikkhu...

丘若著縷釧。犯突吉羅罪。

偷稅

十誦云。比丘過關邏(字羅之去聲成屬)應稅不稅若為賈客過稅物或示人異道斷官稅錢直五文者犯波逸提(言異道即偷稅私挫也)。

看斗

僧祇云。比丘看象牛馬乃至雞斗及人鬥口諍者。得越法罪。

照鏡

僧祇云。若病差若新剃頭。若頭面有瘡照無罪。若為好故照者。得越毗尼罪。

歌

若今唱曲子之類也。律云。有五過一使自心貪。二令他起著。三獨處多起覺觀。四常為貪慾覆心。五令諸年少聞常起愛慾反道故。

飲酒

律云。酒有二種。一谷所成。二木酒即草根果作者○涅槃經云。酒為不善諸惡根本。若能除斷則遠眾罪○成實論問云。酒是實罪耶。答非所以者何飲酒為惱眾生故而是罪因。若人飲酒則開不善之門以能障定及諸善法。如植眾果無墻障故。若飲酒如果無墻障焉○四分律云。飲酒有十過失。一顏色惡。二少力。三眼視不明。四現嗔相。五壞田業資生。六增疾病。七益斗訟。八惡名流佈。九智惠減少。十身壞。命終墮三惡道。○沙彌戒經。有三十六失。乃至破家。危身。失道。喪命皆由之○法苑云。今有耐酒之人飲之不醉。又不弊神。亦不作過。飲得罪否。答制戒防非本為生善戒是正善身口無違緣中

【現代漢語翻譯】現代漢語譯本如果比丘尼佩戴手鐲，犯突吉羅罪（輕罪）。

偷稅

《十誦律》說：比丘經過關卡，遇到應稅的物品卻不繳稅，或者爲了商人逃稅，將應稅物品偽報為其他物品，或者指示他人走私，逃避官府的稅收，偷稅金額達到五文錢，就犯波逸提罪（一種戒律）。（『言異道』就是指偷稅、私自減免稅收的行為）。

觀看爭鬥

《僧祇律》說：比丘觀看大象、牛馬，乃至雞的爭鬥，以及人的爭鬥口角，都屬於越法罪（違背佛法的罪過）。

照鏡子

《僧祇律》說：如果因為疾病痊癒、剛剃完頭，或者頭面上有瘡而照鏡子，沒有罪。如果爲了美觀而照鏡子，就犯越毗尼罪（違背戒律的罪過）。

唱歌

指現在唱流行歌曲之類的行為。《律藏》說：唱歌有五種過失：一是使自己內心產生貪慾；二是使他人產生執著；三是獨處時容易產生妄想和雜念；四是常常被貪慾之心所覆蓋；五是使年輕的人聽了之後常常產生愛慾，反而背離正道。

飲酒

《律藏》說：酒有兩種，一是穀物釀造的，二是木酒，也就是用草根或水果釀造的。○《涅槃經》說：酒是不善的，是各種罪惡的根本。如果能夠戒除飲酒，就能遠離各種罪惡。○《成實論》提問：飲酒是實際的罪過嗎？回答說：不是。為什麼呢？因為飲酒是爲了惱亂眾生，所以是罪惡的起因。如果人飲酒，就會打開不善之門，因為它能阻礙禪定和各種善法。就像種植各種果樹，如果沒有圍墻的遮擋一樣。如果飲酒，就如同果樹沒有圍墻一樣。○《四分律》說：飲酒有十種過失：一是臉色難看；二是體力衰弱；三是視力模糊；四是容易發怒；五是損壞田地產業，影響生計；六是增加疾病；七是增加爭鬥訴訟；八是惡名遠揚；九是智慧減少；十是身敗名裂，命終之後墮入三惡道。○《沙彌戒經》說：飲酒有三十六種過失，乃至導致家破人亡、危害自身、迷失正道、喪失性命，都是因為飲酒。○《法苑珠林》說：現在有些人很能喝酒，喝了不醉，也不會精神錯亂，也不會有過失，那麼飲酒有罪嗎？回答說：制定戒律是爲了防止過失，根本目的是爲了產生善念，戒律是真正的善法，身口意沒有違背戒律的因緣，在其中...

【English Translation】 English version If a Bhikkhuni (female monastic) wears bracelets, she commits a Dukkhata (minor offense).

Tax Evasion

The Sarvastivada Vinaya states: If a Bhikkhu (male monastic) passes through a checkpoint and does not pay the required tax, or if he helps a merchant evade taxes by misrepresenting taxable goods, or if he directs someone to smuggle goods, evading a tax worth five 'wen' (currency), he commits a Pacittiya (an offense requiring confession). ('Misrepresenting' refers to tax evasion and private tax reduction).

Watching Fights

The Mahasamghika Vinaya states: If a Bhikkhu watches elephants, cattle, horses, or even cockfights, or human fights and verbal disputes, he commits an offense against the Dharma (law).

Looking in a Mirror

The Mahasamghika Vinaya states: If one looks in a mirror because of recovery from illness, after a fresh shave, or if there are sores on the head or face, there is no offense. If one looks in a mirror for the sake of vanity, one commits an offense against the Vinaya (monastic discipline).

Singing

This refers to singing popular songs and the like. The Vinaya states: There are five faults in singing: first, it causes greed in one's own mind; second, it causes attachment in others; third, when alone, it easily gives rise to thoughts and distractions; fourth, one's mind is often covered by greed; fifth, it often causes young people to develop lust, turning them away from the right path.

Drinking Alcohol

The Vinaya states: There are two kinds of alcohol: one made from grains, and the other is 'wood alcohol,' which is made from grass roots or fruits. ○ The Nirvana Sutra states: Alcohol is the root of all evils and unwholesome deeds. If one can abstain from alcohol, one can stay away from all sins. ○ The Tattvasiddhi Shastra asks: Is drinking alcohol an actual offense? The answer is: No. Why? Because drinking alcohol is for the purpose of disturbing sentient beings, so it is the cause of offense. If a person drinks alcohol, he opens the door to unwholesome deeds, because it can hinder meditation and all good dharmas. It is like planting various fruit trees without a fence. If one drinks alcohol, it is like fruit trees without a fence. ○ The Four-Part Vinaya states: Drinking alcohol has ten faults: first, an ugly complexion; second, weak strength; third, blurred vision; fourth, easily angered; fifth, damage to fields and livelihood; sixth, increased illness; seventh, increased quarrels and lawsuits; eighth, a bad reputation spreads; ninth, reduced wisdom; tenth, ruin of the body, and after death, falling into the three evil realms. ○ The Shramanera Precepts Sutra states: There are thirty-six faults in drinking alcohol, even leading to family ruin, endangering oneself, losing the path, and losing one's life, all because of drinking alcohol. ○ The Dharma Garden states: Now there are people who can tolerate alcohol, who do not get drunk, do not become mentally disturbed, and do not commit offenses. Is there an offense in drinking alcohol? The answer is: The purpose of establishing precepts is to prevent offenses, and the fundamental purpose is to generate good thoughts. The precepts are true good dharmas, and there is no cause for body, speech, and mind to violate the precepts, within which...

正息遮性兩斷乃戒名善。今耐酒之人。雖不亂神。未破余戒。但飲便為罪因。正違遮戒緣中生犯乃名有罪。

食肉

楞伽經云。大慧菩薩白佛言。愿說食肉過惡。佛言有無量因緣。不應食肉。我今為汝略說一切眾生。從本已來。展轉因緣。常為六親故。不凈氣分所生故。眾生聞惡氣。悉生怖故。令修行者。慈心不生故。凡夫所嗜。無善名故。諸天所棄故○律云。夫食肉者。斷大慈種。水陸空行。有命者怨故○法苑問云。酒是和神之藥。肉是充飢之膳。古今同味。獨何鄙焉。設君王賜食。豈關僧過。答肉由殺命。酒能亂神縱逢見抑。亦須嚴斷。雖違君命。還順佛心矣。

食辛

楞伽經云。一切蔥薤韭䔉。臭穢不凈。能障聖道。亦障世間凈處。何況佛之凈土○涅槃經云。乃是食蔥韭䔉薤。當生苦處○楞伽經云。是五種辛。熟食發淫。生食增恚。如是世界。食辛之人能宣十二部經。十方天人嫌其臭穢。咸遂遠離。諸餓鬼等。因彼食次。舐其唇吻。常與鬼住。福得日消。長無利益。

捨身

十住斷結經云。佛言。過去無數劫。有一大國。名裴扇阇。有一女人名提謂。夫喪守寡。家富無子。有婆羅門謂曰。今身之厄。由汝前世罪故。若不修福滅罪。后墮地獄。悔無所及。提謂問作何福得罪

【現代漢語翻譯】現代漢語譯本：

正息遮性兩斷，這被稱為戒律中的善行。現在，對於能喝酒的人來說，即使他們沒有喝醉而神志不清，也沒有觸犯其他戒律，但喝酒本身就是造罪的原因。違反正戒和遮戒的因緣而產生的過犯，才被稱為有罪。

食肉

《楞伽經》（Laṅkāvatāra Sūtra）中說：大慧菩薩（Mahāmati）問佛說：『希望您能說說吃肉的過錯和罪惡。』佛說：『有無量的因緣，不應該吃肉。我現在為你簡略地說說，一切眾生，從根本以來，輾轉因緣，常常是六親眷屬。而且肉是不乾淨的氣分所生。眾生聞到惡臭的氣味，都會產生恐懼。會令修行者，慈悲心無法生起。凡夫所喜好，沒有好的名聲。諸天所厭棄。』

戒律中說：『吃肉的人，斷絕了大慈悲的種子。水陸空行，有生命的眾生都會怨恨。』

《法苑珠林》（Dharma Forest of Pearls）中問道：『酒是調和精神的藥物，肉是充飢的食物。古今都一樣，為什麼唯獨鄙視它呢？假設君王賞賜食物，難道是僧人的過錯嗎？』

回答說：『肉是因為殺害生命而得來的，酒能擾亂精神。即使遇到壓制的情況，也必須嚴格斷絕。雖然違背了君王的命令，但還是順從了佛的心意。』

食辛

《楞伽經》中說：『一切蔥、薤（xiè，藠頭）、韭、蒜等，臭穢不乾淨，能障礙聖道，也障礙世間的清凈之處，更何況是佛的清凈國土。』

《涅槃經》（Nirvana Sutra）中說：『乃至於吃了蔥、韭、蒜、藠頭，應當生於痛苦之處。』

《楞伽經》中說：『這五種辛味，煮熟了吃會引發淫慾，生吃會增長嗔恚。在這樣的世界裡，吃辛味的人即使能宣講十二部經，十方天人也會嫌棄他們的臭穢，都遠離他們。各種餓鬼等，因為他們吃東西的時候，會舔他們的嘴唇，常常與鬼同住，福德日益消減，長久沒有利益。』

捨身

《十住斷結經》（Dasabhūmika Sutra）中說：佛說：『過去無數劫以前，有一個大國，名叫裴扇阇（Bhaisajya）。有一個女人名叫提謂（Tividha），丈夫去世后守寡，家境富裕但沒有孩子。有一個婆羅門對她說：『你今生的厄運，是因為你前世的罪過。如果不修福滅罪，以後會墮入地獄，後悔也來不及了。』提謂問：『做什麼福德才能滅罪呢？』

【English Translation】 English version:

'Right cessation' and 'prohibition cessation,' both are called good in precepts. Now, for those who can tolerate alcohol, even if they don't become intoxicated and lose their minds, and haven't broken other precepts, drinking itself is a cause for sin. Offenses arising from the conditions that violate the prohibitive and restrictive precepts are called sinful.

Eating Meat

The Laṅkāvatāra Sūtra says: Mahāmati Bodhisattva asked the Buddha: 'I wish you would speak of the faults and evils of eating meat.' The Buddha said: 'There are countless reasons why one should not eat meat. I will now briefly explain to you that all sentient beings, from the beginning, through successive causes and conditions, are often related as six kinds of relatives. Moreover, meat is born from unclean elements. Sentient beings, upon smelling foul odors, all generate fear. It prevents practitioners from generating compassion. It is craved by ordinary people, has no good reputation. It is rejected by the gods.'

The Vinaya says: 'Those who eat meat sever the seeds of great compassion. Beings that travel on water, land, and in the air, all living beings will resent it.'

The Dharma Forest of Pearls asks: 'Wine is a medicine that harmonizes the spirit, and meat is a food that satisfies hunger. It has been the same taste from ancient times to the present. Why despise it alone? Suppose the king bestows food, is that the fault of the monks?'

The answer is: 'Meat comes from killing lives, and wine can disturb the spirit. Even if faced with suppression, one must strictly abstain. Although it violates the king's command, it still follows the Buddha's mind.'

Eating Pungent Spices

The Laṅkāvatāra Sūtra says: 'All onions, scallions, leeks, and garlic are foul and unclean, and can obstruct the holy path, and also obstruct the pure places of the world, let alone the pure land of the Buddha.'

The Nirvana Sutra says: 'Even eating onions, leeks, garlic, and scallions, one should be born in a place of suffering.'

The Laṅkāvatāra Sūtra says: 'These five pungent spices, when cooked, arouse lust; when eaten raw, increase anger. In such a world, even if those who eat pungent spices can expound the twelve divisions of scriptures, the gods and humans of the ten directions will dislike their foulness and all stay away from them. Various hungry ghosts, because of their eating habits, lick their lips and mouths, constantly dwelling with ghosts, their blessings diminish daily, and they have no benefit in the long run.'

Sacrificing the Body

The Dasabhūmika Sutra says: The Buddha said: 'In the past, countless kalpas ago, there was a great country named Bhaisajya. There was a woman named Tividha, who was widowed after her husband's death, wealthy but without children. A Brahmin told her: 'Your misfortune in this life is due to your sins in your previous life. If you do not cultivate blessings and eliminate sins, you will fall into hell in the future, and it will be too late to regret it.' Tividha asked: 'What kind of merit can eliminate sins?'

滅耶。婆羅門曰。莫非積薪自燒身。提謂依教積薪次。有一道人。名缽底婆(漢言辯才)問曰。辦具薪火。而欲何為女人答曰。欲自燒身滅罪。辯才告曰。先身罪業。隨逐精神。不與身合。徒自燒身。安能滅罪。何于苦惱求善報耶。于理不通。譬如牛厭車。欲使車壞。前車若壞。續得後車。假使燒壞百千萬身。罪業因緣。相續不滅○勸人捨身者。律犯波羅夷罪。

浴

四分律云。許數數浴生世善故○毗尼母云。澡浴但為除身中風冷病。得安隱行道故。有五利。一除垢。二治面板令一色。三破寒熱。四下風氣五少病痛○溫室經。佛為醫王耆域(漢言固活)說浴僧當用七物一燃火。二凈水。三澡豆。四蘇膏。五淳灰。六楊枝。七內衣除七病。一四大安隱。二除風。三除濕痹。四除寒冰。五除熱氣。六除垢穢。七身體輕。便眼目清凈。得七福。一四大無病。所生常安。二所生清凈。面首端嚴。三身體常香。衣服凈潔。四肌體濡澤威光德大。五饒人從拂拭塵垢。六口齒香好所說肅用。七所生之處。自然衣服○律云。凡比丘入浴室。應一心小語。好持威儀。收攝諸根。

畏慎

雜阿含經云。佛告諸比丘。當恭敬住。當常繫心。常畏慎。所以者何。若比丘不恭敬。不繫心。不畏慎。而欲令威

【現代漢語翻譯】現代漢語譯本滅（涅槃）嗎？婆羅門說：『莫非是堆積柴火來燒自身。』提謂按照教導堆積柴火。這時有一位道人，名叫缽底婆（漢譯為辯才），問道：『準備好柴火，想要做什麼？』女人回答說：『想要燒自身來滅罪。』辯才告訴她說：『前世的罪業，跟隨精神，不與身體結合。只是燒自身，怎麼能滅罪？為何在苦惱中尋求好的回報呢？』這在道理上說不通。譬如牛厭惡車，想要使車壞掉。前一輛車如果壞了，還會得到后一輛車。即使燒壞百千萬個身體，罪業因緣，仍然相續不滅。』勸人捨棄身體的，按照戒律犯波羅夷罪。

浴

《四分律》說：『允許經常洗浴，因為能產生世間的善。』《毗尼母經》說：『洗澡只是爲了去除身體中的風寒疾病，能夠安穩地行走修道。』有五種好處：一是去除污垢，二是使面板顏色一致，三是破除寒熱，四是下行風氣，五是減少病痛。《溫室經》中，佛為醫王耆域（漢譯為固活）說，為僧人洗浴應當用七種物品：一是燃火，二是凈水，三是澡豆，四是蘇膏，五是淳灰，六是楊枝，七是內衣。可以去除七種疾病：一是四大安穩，二是去除風，三是去除濕痹，四是去除寒冰，五是去除熱氣，六是去除垢穢，七是身體輕便，眼目清凈。可以得到七種福報：一是四大沒有疾病，所生之處常常安穩，二是所生之處清凈，面容端正莊嚴，三是身體常常有香味，衣服乾淨整潔，四是肌膚柔潤有光澤，威德廣大，五是許多人跟隨拂拭塵垢，六是口齒香潔美好，所說的話令人敬重，七是所生之處，自然有衣服。《律》中說：『凡是比丘進入浴室，應當一心小聲說話，好好保持威儀，收攝各種感官。』

畏慎

《雜阿含經》說：佛告訴各位比丘：『應當恭敬地安住，應當常常繫念於心，常常畏懼謹慎。』為什麼呢？如果比丘不恭敬，不繫念於心，不畏懼謹慎，卻想要有威

【English Translation】 English version Extinction (Nirvana)? The Brahmin said, 'Could it be that you are accumulating firewood to burn yourself?' Tivi followed the teaching and piled up firewood. At this time, there was a Taoist named Bodhibhadra (translated as Eloquence), who asked, 'Having prepared firewood, what do you intend to do?' The woman replied, 'I want to burn myself to extinguish my sins.' Bodhibhadra told her, 'The sins of past lives follow the spirit and do not combine with the body. Merely burning the body, how can you extinguish sins? Why seek good rewards in suffering?' This is not logically sound. It is like an ox disliking a cart and wanting to break the cart. If the front cart is broken, another cart will be obtained. Even if you burn hundreds of thousands of bodies, the karmic causes of sin will still continue without end.' Admonishing someone to abandon their body, according to the precepts, is a Parajika offense.

Bathing

The Sarvastivada Vinaya says, 'It is permissible to bathe frequently because it generates worldly good.' The Vinaya-matrika says, 'Bathing is only to remove wind-cold diseases from the body, so that one can peacefully walk the path of cultivation.' It has five benefits: first, it removes dirt; second, it makes the skin uniform in color; third, it breaks down cold and heat; fourth, it moves the wind energy downward; fifth, it reduces pain. In the Warm Room Sutra, the Buddha told the physician-king Jivaka (translated as Firm Life) that for bathing monks, seven items should be used: first, a fire; second, clean water; third, soap beans; fourth, ghee; fifth, pure ashes; sixth, willow twigs; seventh, underwear. It can remove seven diseases: first, the four elements are stable; second, it removes wind; third, it removes dampness; fourth, it removes cold; fifth, it removes heat; sixth, it removes dirt; seventh, the body is light and the eyes are clear. It can obtain seven blessings: first, the four elements are without disease, and one is always peaceful in birth; second, one is pure in birth, and one's face is upright and dignified; third, one's body always has fragrance, and one's clothes are clean and tidy; fourth, one's skin is moist and radiant, and one's virtue is great; fifth, many people follow to wipe away dust; sixth, one's mouth and teeth are fragrant and good, and one's words are respected; seventh, in the place of birth, there are natural clothes. The Vinaya says, 'Whenever a Bhikkhu enters the bathroom, he should be mindful and speak softly, maintain good deportment, and restrain all senses.'

Fear and Caution

The Samyukta Agama Sutra says: The Buddha told the Bhikkhus, 'You should dwell respectfully, you should always keep your mind focused, and you should always be fearful and cautious.' Why? If a Bhikkhu is not respectful, does not keep his mind focused, and is not fearful and cautious, yet desires to have majesty

儀足者。無有是處。不備威儀。欲令學法。滿者。無有是處。學法不滿。欲令五分法身具足者。無有是處。五分法身不具足。欲得無餘涅槃者。無有是處。是故比丘。當勤學恭敬。繫心畏慎。

護惜浮囊

涅盤經云。有一人渡海。假于浮囊。有一羅剎隨渡者乞其浮囊。乃至一針眼許。渡者不得。此喻持戒人。守護戒法。如渡海浮囊。不得少許穿漏。方渡生死大海。

毀破德瓶

又名吉祥瓶智度論云。譬如有人患貧。供養諸天求富。滿十二年。天慜其志。賜與一瓶。告曰。此名德瓶。凡有所須。皆自瓶出。其人久貧乍富。人皆怪問。遂出瓶示人。見種種物。從瓶涌出。其人嬌逸登瓶舞蹈。其瓶即破。諸物皆失。此喻持戒人。應生天上。受自然樂。若憍逸自恣爾。如瓶破一切皆失。

市買禍母

雜譬喻經云。昔有一國。五穀豐熟。絕兵無疫。人民常樂。其王忽問群臣曰。我聞四方有禍何似。對曰臣亦未識。王遣求覓要見。臣遂推求。是時天神化作一物似豬。賣於市中。其臣問名曰是禍母。四方之禍。皆由此生也。問食曰日食針一升。遂買進王。敕令畜養。飼針國乏。乃率於民。民輸不堪。逃移他土。有智臣請殺。乃至斫刺。無能傷害。遂焚之身亦同火。躍走入城。一切燒盡。此買禍

【現代漢語翻譯】現代漢語譯本：如果一個人沒有完備的威儀，卻想要學習佛法，這是不可能的。如果學習佛法沒有達到圓滿，卻想要五分法身（戒、定、慧、解脫、解脫知見）具足，這是不可能的。如果五分法身不具足，卻想要得到無餘涅槃，這也是不可能的。所以，比丘們，應當勤奮學習恭敬，繫念於心，心懷畏懼和謹慎。

守護浮囊

《涅槃經》中說，有一個人渡海，借用一個浮囊。有一個羅剎（惡鬼）跟隨渡海的人，向他乞討浮囊，哪怕只要一個針眼大小的地方。渡海的人沒有給他。這比喻持戒的人，守護戒律，就像渡海的浮囊一樣，不能有絲毫的穿漏，才能渡過生死大海。

毀壞德瓶

也叫吉祥瓶。《智度論》中說，譬如有一個人因為貧窮而苦惱，供養諸天以求得財富。滿了十二年，天神憐憫他的志向，賜給他一個瓶子，告訴他說：『這叫做德瓶，凡是你所需要的，都可以從這個瓶子里出來。』這個人長久貧窮，突然變得富有，人們都感到奇怪，詢問他。於是他拿出瓶子給人們看，看到各種各樣的東西，從瓶子里涌出來。這個人驕傲放縱，登上瓶子跳舞，結果瓶子就破了，所有的東西都失去了。這比喻持戒的人，本應升到天上，享受自然的快樂。如果驕傲放縱，就像瓶子破了一樣，一切都會失去。

市買禍母

《雜譬喻經》中說，過去有一個國家，五穀豐收，沒有戰爭，沒有瘟疫，人民常常快樂。他們的國王忽然問群臣說：『我聽說四方有禍患，是什麼樣的？』大臣們回答說：『我們也不清楚。』國王派遣他們去尋找，一定要見到。大臣們於是四處推求。當時，天神變化成一個像豬一樣的東西，在市場上賣。大臣問它叫什麼名字，它說：『我叫禍母，四方的禍患，都是由此產生的。』大臣問它吃什麼，它說每天要吃一升針。於是大臣買來獻給國王。國王命令飼養它，結果全國的針都用完了，國家因此貧乏。於是向百姓徵收針，百姓無法承擔，逃亡到其他地方。有智慧的大臣請求殺死它，甚至用刀砍刺，都不能傷害它。於是焚燒它，它的身體也和火焰一樣。它跳躍著跑入城中，一切都被燒盡了。這就是買禍患。

【English Translation】 English version: It is impossible for someone without complete deportment to desire to study the Dharma. It is impossible for someone whose study of the Dharma is incomplete to desire to have the fivefold Dharmakaya (sila, samadhi, prajna, vimutti, vimutti-ñana-dassana) fully present. It is impossible for someone whose fivefold Dharmakaya is not fully present to desire to attain Nirvana without remainder. Therefore, bhikkhus, you should diligently study reverence, keep it in mind, and be fearful and cautious.

Protecting the Raft

The Nirvana Sutra says, 'There was a person crossing the sea, using a raft. A Rakshasa (demon) followed the person crossing the sea, begging for the raft, even just a needle-eye's worth of it. The person crossing the sea did not give it. This is a metaphor for a person who upholds the precepts, guarding the precepts like a raft crossing the sea, not allowing the slightest leak, in order to cross the great sea of samsara (birth and death).'

Destroying the Vase of Merit

Also called the Auspicious Vase. The Mahaprajnaparamita Sastra says, 'For example, there was a person suffering from poverty, who made offerings to the gods to seek wealth. After twelve years, the gods took pity on his aspiration and gave him a vase, telling him, 'This is called the Vase of Merit. Whatever you need, it will all come from this vase.' This person, long poor and suddenly rich, was asked about it by people who were curious. So he took out the vase to show them, and they saw all kinds of things coming out of the vase. This person became arrogant and unrestrained, climbing on the vase and dancing, and as a result, the vase broke, and all the things were lost. This is a metaphor for a person who upholds the precepts, who should be born in the heavens and enjoy natural pleasures. If they are arrogant and unrestrained, it is like the vase breaking, and everything will be lost.'

Buying the Mother of Calamity

The Miscellaneous Similes Sutra says, 'In the past, there was a country where the five grains were abundant, there was no war, and no epidemics, and the people were always happy. Their king suddenly asked his ministers, 'I have heard that there are calamities in the four directions, what are they like?' The ministers replied, 'We do not know.' The king sent them to search for them, and they had to see them. So the ministers searched everywhere. At that time, a deva (god) transformed into something like a pig, and was selling it in the market. The minister asked its name, and it said, 'I am called the Mother of Calamity, and all the calamities in the four directions arise from me.' The minister asked what it ate, and it said it ate one liter of needles a day. So the minister bought it and presented it to the king. The king ordered it to be raised, and as a result, all the needles in the country were used up, and the country became poor. So they collected needles from the people, but the people could not bear it, and fled to other places. A wise minister requested to kill it, and even stabbed it with knives, but they could not harm it. So they burned it, and its body was like fire. It jumped and ran into the city, and everything was burned to the ground. This is buying calamity.'

母所致也。喻比丘不護戒身。慾火所燒。身名俱失。

貍吞鼠子

經云。昔有一貍張口伺鼠。有鼠子出穴。貍即吞之。鼠子入腹猶活。反食貍臟腑。患痛迷悶狂走。遂至命終。此喻。比丘依聚落住。不護根門。被欲損心。迷悶狂走。不樂精舍。舍戒還俗。遂至於死。

綿裹鐵丸

經云。譬如赤燒鐵丸。里劫具綿中。綿速燃否。比丘言速燃。佛言愚癡之人。依聚落住。不善護戒心。不正念。慾火燒心。舍戒還俗。是故汝等。應護根門也。

日用木杵

雜阿含經云。譬如木杵。日用不止。不覺消減。如是比丘。從本已來。不守根門。不勤覺悟。修習善法。當知是輩。終日減損。

小魚忘教

太魚事經云。昔有一池。多有諸魚。爾時大魚誡諸小魚。莫往他處。必為人捕。時諸小魚忘其教誡。便往他處。幾被網獲。洎歸本所。大魚問曰。汝何所見。小魚曰。唯有長線。大魚曰。我之祖父皆死此線。慎勿再往也。后時小魚忘教復往。盡為所捕。此喻比丘不受善教。后罹橫禍。

野干拒諫

僧祇律云。過去有一婆羅門。于曠野造井。以給行人。至暮有群野干。趣井飲水。其野干主。便內頭汲罐中飲已。戴起高舉。撲破而去。諸小野干諫主曰。若樹葉可用者。猶護惜

【現代漢語翻譯】現代漢語譯本：母所致也。這比喻比丘不守護戒律之身，就像被火燒一樣，最終身名俱失。

貍吞鼠子

經中說：『過去有一隻貍貓張著嘴等待老鼠。一隻小老鼠出了洞，貍貓立刻吞了它。小老鼠進入貍貓的腹中仍然活著，反過來啃食貍貓的臟腑，導致貍貓痛苦迷亂，瘋狂奔走，最終喪命。』這比喻比丘依靠村落居住，不守護根門（眼、耳、鼻、舌、身、意），被慾望損害內心，迷亂瘋狂，不樂於住在精舍（寺廟），捨棄戒律還俗，最終走向死亡。

綿裹鐵丸

經中說：『譬如一個燒紅的鐵丸，包裹在易燃的棉花中，棉花會迅速燃燒嗎？』比丘回答說：『會迅速燃燒。』佛說：『愚癡的人，依靠村落居住，不善於守護戒律之心，沒有正確的念頭，慾望之火焚燒內心，最終捨棄戒律還俗。』因此，你們應當守護根門。

日用木杵

《雜阿含經》中說：『譬如木杵，每天使用不停，不知不覺中逐漸消減。』如同這樣，比丘從一開始就不守護根門，不勤奮覺悟，修習善法，應當知道這些人，終日都在減損功德。

小魚忘教

《太魚事經》中說：『過去有一個池塘，裡面有很多魚。當時大魚告誡小魚，不要去其他地方，否則一定會被人捕獲。』當時的小魚忘記了大魚的告誡，便去了其他地方，幾乎被漁網捕獲。等到回到原來的地方，大魚問道：『你們看到了什麼？』小魚說：『只看到長長的線。』大魚說：『我的祖父和父親都死在這條線上，千萬不要再去了。』後來小魚忘記了教誨，再次前往，全部被捕獲。這比喻比丘不接受善意的教導，最終遭受意外的災禍。

野干拒諫

《僧祇律》中說：『過去有一位婆羅門，在曠野中建造水井，以供給行人飲用。到了傍晚，有一群野干（豺狼）來到井邊飲水。其中的野干首領，將頭伸入汲水罐中飲水，飲完后卻無法將頭拔出，高舉著水罐，最終摔破水罐而去。』其他的小野干勸諫首領說：『即使是樹葉還有用處，尚且要愛惜』

【English Translation】 English version: It is caused by the mother. This is a metaphor for a Bhikkhu who does not guard his body with precepts, like being burned by fire, ultimately losing both his body and reputation.

The Fox Swallowing a Mouse

The Sutra says: 'In the past, there was a fox waiting with its mouth open for a mouse. A small mouse came out of its hole, and the fox immediately swallowed it. The small mouse, still alive inside the fox's belly, turned around and ate the fox's internal organs, causing the fox to suffer, become confused, and run wildly, eventually leading to its death.' This is a metaphor for a Bhikkhu who lives relying on villages, does not guard his sense faculties (eyes, ears, nose, tongue, body, mind), has his mind damaged by desires, becomes confused and runs wildly, is not happy living in a monastery, abandons the precepts and returns to lay life, ultimately heading towards death.

An Iron Ball Wrapped in Cotton

The Sutra says: 'Suppose there is a red-hot iron ball wrapped in flammable cotton. Will the cotton burn quickly?' The Bhikkhu replied: 'It will burn quickly.' The Buddha said: 'A foolish person, living relying on villages, is not good at guarding his mind with precepts, does not have right mindfulness, the fire of desire burns his mind, ultimately abandoning the precepts and returning to lay life.' Therefore, you should guard your sense faculties.

A Wooden Pestle Used Daily

The Samyukta Agama Sutra says: 'Suppose there is a wooden pestle, used daily without stopping, gradually decreasing without being noticed.' Just like that, a Bhikkhu who does not guard his sense faculties from the beginning, is not diligent in awakening, and does not cultivate good Dharma, should know that these people are diminishing their merits all day long.

Small Fish Forgetting Instructions

The Ta Yu Shi Jing says: 'In the past, there was a pond with many fish. At that time, the big fish warned the small fish not to go to other places, otherwise they would definitely be caught by people.' At that time, the small fish forgot the big fish's warning and went to other places, almost being caught by fishing nets. When they returned to their original place, the big fish asked: 'What did you see?' The small fish said: 'We only saw long lines.' The big fish said: 'My grandfather and father both died on these lines, so don't go there again.' Later, the small fish forgot the teachings and went again, and were all caught. This is a metaphor for a Bhikkhu who does not accept good teachings and ultimately suffers unexpected disasters.

The Jackal Rejecting Advice

The Sanghika Vinaya says: 'In the past, there was a Brahmin who built a well in the wilderness to provide water for travelers. In the evening, a group of jackals (wild dogs) came to the well to drink water. The leader of the jackals put his head into the water-drawing pot to drink, but after drinking, he could not pull his head out, raised the water pot high, and eventually broke the water pot and left.' The other small jackals advised the leader, saying: 'Even if it is a leaf, if it is useful, it should still be cherished.'

之。況此利濟之具。何忍壞也。主曰。我但戲樂耳。損壞既多。施者懷恨。乃作木罐用機。故頭可入不可出。置於井側。執杖屏處伺之。及暮果至作戲如初。內頭入罐。求撲不脫。婆羅門以。杖打死時。空有神說偈曰。知識慈心語。狼戾不受諫。守頑招此禍。自喪其身命。

九橫

九橫經云。佛告比丘。有九因緣。命未盡便橫死。一不應飯而飯(謂食不可意。或蒲腹不調。更食)二不量食(不節)三不習食(謂往他處未知食性便強食)四不出食(謂食未消復食)五止熟(謂強制大小便)六不持戒(謂犯五戒。成疾及遭官法等)七近惡知識。八入里不時(謂非時入城市。及人家等。太早太夜)九可避不避(謂。奔牛。逸馬。馳車。醉人。惡大等)。

入俗舍五法

律云。一入門小語。二攝身口意。三卑躬。四善護諸根。五威儀庠序。令人生善○華首經偈云。比丘入他家。不應懷憍慢自大自高心。若有皆當滅。當以慈慜心。無慾無所求。說法廣饒益。凈行於世間。

舍五慳

(成實論云。當舍五慳。一財物慳二法慳三)家慳(謂惜門徒家不欲別人識。恐失已利故)四住處慳(謂有房舍不欲人居)五讚歎慳(謂不揚人美事恐勝已故)。

除三惡

大法炬陀羅尼經云。佛言

【現代漢語翻譯】現代漢語譯本：因此，更何況是這些用來利益眾生的工具呢，怎麼忍心毀壞它們呢？主人說：『我只是戲弄取樂罷了。』因為破壞得太多，佈施的人心懷怨恨，於是製作了一個木罐，用機關設定，使得頭可以伸入卻無法取出，放置在井邊，拿著棍子躲在隱蔽處伺機而動。到了傍晚，那人果然來像之前一樣嬉戲，把頭伸入罐中，想要撲打卻無法脫身。婆羅門用棍子打死了他。當時，空中有一位神說偈語道：『知識慈悲的勸告，兇狠乖戾的人不接受，固執愚頑招來這樣的禍患，自己喪失了身命。』

九橫

《九橫經》中說，佛告訴比丘：有九種因緣，導致壽命未盡就橫死。一是『不應飯而飯』（指食物不合口味，或者腹脹不適，仍然進食）；二是不衡量食物（沒有節制）；三是不熟悉食物（指到其他地方，不瞭解食物的性質就強行食用）；四是不吐出食物（指食物未消化又繼續進食）；五是強忍大小便；六是不持戒（指觸犯五戒，導致疾病或者遭遇官司等）；七是親近惡知識；八是進入村落不合時宜（指非時進入城市或者人家等，太早或太晚）；九是可以避免卻不避免（指奔跑的牛、脫韁的馬、飛馳的車、醉酒的人、惡狗等）。

入俗舍五法

律中說：一是入門時小聲說話；二是約束身口意；三是謙卑恭敬；四是善於守護諸根；五是威儀莊重有序，令人心生善念。《華首經》中的偈語說：比丘進入他人家中，不應該懷有驕慢自大自高的心，如果有這些都應當滅除。應當以慈悲憐憫之心，無慾無求，說法廣為饒益，清凈修行於世間。

舍五慳

（《成實論》中說，應當捨棄五種慳吝：一是財物慳吝；二是法慳吝；三是家慳吝（指吝惜門徒，不希望別人認識，恐怕失去自己的利益）；四是住處慳吝（指有房舍不希望別人居住）；五是讚歎慳吝（指不宣揚別人的美事，恐怕勝過自己）。

除三惡

《大法炬陀羅尼經》中說，佛說：

【English Translation】 English version: Moreover, how can one bear to destroy these tools that benefit sentient beings? The master said, 'I am just playing and having fun.' Because of the excessive destruction, the donors harbored resentment. Therefore, he made a wooden jar with a mechanism, so that the head could enter but not exit. He placed it by the well and hid with a stick, waiting for the opportunity. In the evening, the man indeed came and played as before, putting his head into the jar, trying to flap but unable to escape. The Brahmin struck him to death with the stick. At that time, a deity in the sky spoke a verse, saying, 'The advice of knowledge and compassion, the fierce and unruly do not accept. Holding onto stubbornness invites this disaster, losing one's own life.'

Nine Untimely Deaths (Nine Kinds of Untimely Death)

The Sutra on Nine Untimely Deaths says, the Buddha told the Bhikshus: There are nine causes and conditions that lead to untimely death before the end of one's lifespan. First, 'eating when one should not eat' (referring to eating when the food is unappetizing or when the stomach is bloated and uncomfortable); second, not measuring food (lack of moderation); third, not being familiar with food (referring to going to other places and forcing oneself to eat without understanding the nature of the food); fourth, not expelling food (referring to eating again before the food has been digested); fifth, forcibly suppressing urination and defecation; sixth, not upholding the precepts (referring to violating the five precepts, leading to illness or legal troubles); seventh, associating with evil companions; eighth, entering villages at inappropriate times (referring to entering cities or people's homes at inappropriate times, too early or too late); ninth, avoiding what can be avoided (referring to running cattle, runaway horses, speeding carriages, drunken people, fierce dogs, etc.).

Five Practices When Entering a Layperson's Home

The Vinaya says: First, speak softly upon entering; second, restrain body, speech, and mind; third, be humble and respectful; fourth, be mindful of guarding the senses; fifth, maintain dignified and orderly conduct, inspiring good thoughts in others. The verse in the Hua Shou Sutra says: A Bhikshu entering another's home should not harbor arrogance, pride, or conceit. If there are such thoughts, they should be extinguished. One should have a compassionate and merciful heart, be without desires or demands, extensively benefit others with the Dharma, and practice pure conduct in the world.

Relinquishing the Five Misers

(The Tattvasiddhi Shastra says, one should relinquish the five kinds of miserliness: first, miserliness with wealth; second, miserliness with the Dharma; third, miserliness with one's household (referring to being stingy with disciples, not wanting others to know them, fearing the loss of one's own benefits); fourth, miserliness with dwelling places (referring to having houses and not wanting others to live in them); fifth, miserliness with praise (referring to not praising others' good deeds, fearing that they will surpass oneself).

Eliminating the Three Evils

The Great Torch Dharani Sutra says, the Buddha said:

人身難得。雖得其壽復促。于短命中。更有三惡。一心性佷弊。不受善言。二常懷慳嫉。懼他勝己。三設知勝己。恥而不問。

息三暴害

僧祇云。身暴害者。比丘入人家。牽拽小兒。打拍推撲。破損器物。斫牛腳。刺羊眼。將他穀米豆麥和雜。若田中須水決破令去。不須者。開竇放入等。口暴害者。詣王臣前。讒佞良善。身口暴害者。于屏處藏身。作異聲怖人等。

招輕賤三法

毗奈耶律偈曰。無事多言語。身著垢弊衣。不請往他家。此三被人賤。

得人不可愛有十法

僧祇云。一不相習近。二輕數習近。三為利習近四他愛者不愛。五他不愛者愛。六諦言不受。七好預他事。八實無威德而欲𣣋人。九好與人屏處私語。十多所求欲。此十法。能令他起不愛心也。

八誡

分別善惡所起經云。傳遠疏通。誡于太察篤信守一誡于壅弊。勇猛剛毅。誡于暴亂。仁愛溫良誡于不斷。廣心浩大。誡于狐疑。沉靜安舒。誡於後時。刻削隘忽。誡于熛疾。多人長辭。誡于無實。

成就威儀四法

十住斷結經云。一不染三有。知之為苦。二我與彼人。苦樂俱然。三常行忍辱。四在上不慢。在下不恥。

受施知節量

智度論云。佛言白衣給施衣食。當知節量

【現代漢語翻譯】現代漢語譯本：人身難得，即使得到了壽命也很短暫。在這短暫的生命中，更有三種惡習：一是心性頑固偏執，不接受好的勸告；二是常常懷有吝嗇和嫉妒之心，害怕別人超過自己；三是即使知道別人勝過自己，也感到羞恥而不去請教。

息止三種暴行

《僧祇律》中說：身暴行是指，比丘進入別人家，拉扯小孩，打拍推搡，損壞器物，砍牛的腳，刺羊的眼睛，把別人的穀米豆麥混雜在一起。如果田里需要水，就決堤放水讓水流走；如果不需要水，就挖開洞口放水進去等等。口暴行是指，到國王大臣面前，讒言陷害善良的人。身口暴行是指，在隱蔽的地方藏身，發出奇怪的聲音來恐嚇人等等。

招致輕賤的三種行為

《毗奈耶律偈》中說：沒事多說話，身上穿著骯髒破舊的衣服，不請自往別人家，這三種行為會被人輕賤。

使人產生不喜愛之心的十種行為

《僧祇律》中說：一是不互相親近；二是輕率地頻繁親近；三是爲了利益而親近；四是別人喜愛的人我不喜愛；五是別人不喜愛的人我喜愛；六是正確的言論不接受；七是喜歡干預別人的事情；八是實際上沒有威德卻想要恐嚇人；九是喜歡與人在隱蔽的地方私下說話；十是貪求很多東西。這十種行為，能使他人產生不喜愛之心。

八項告誡

《分別善惡所起經》中說：傳揚遠方的事情，疏通關係，要告誡過於苛察；篤信守一，要告誡閉塞不通；勇猛剛毅，要告誡暴躁作亂；仁愛溫良，要告誡猶豫不決；心胸寬廣，要告誡狐疑不定；沉靜安舒，要告誡落後遲緩；苛刻狹隘，要告誡急躁輕率；用很多話來掩飾，要告誡虛假不實。

成就威儀的四種方法

《十住斷結經》中說：一是不執著於三有（欲有、色有、無色有），知道它們是痛苦的；二是我和他人，苦和樂都是一樣的；三是常常實行忍辱；四是在上位不傲慢，在下位不感到羞恥。

接受佈施要知道節制

《智度論》中說：佛說，在家信徒佈施衣食，應當知道節制。

【English Translation】 English version: It is difficult to obtain a human body. Even if one obtains it, the lifespan is short. Within this short life, there are three evils: first, a stubborn and biased nature that does not accept good advice; second, constantly harboring stinginess and jealousy, fearing that others will surpass oneself; third, even knowing that others are superior to oneself, feeling ashamed and not seeking guidance.

Ceasing the Three Violent Actions

The Saṃghika (Saṃghika: monastic rules) says: Physical violence refers to a bhikṣu (bhikṣu: Buddhist monk) entering someone's house, pulling children, hitting and shoving, damaging utensils, cutting the feet of cows, stabbing the eyes of sheep, mixing other people's grains, rice, beans, and wheat together. If the field needs water, breaking the dam to let the water flow away; if it does not need water, digging holes to let the water in, and so on. Verbal violence refers to, in front of kings and ministers, slandering good people. Physical and verbal violence refers to hiding in secluded places, making strange noises to frighten people, and so on.

Three Actions that Invite Contempt

The Vinaya (Vinaya: monastic discipline) verse says: Speaking too much when there is nothing to say, wearing dirty and tattered clothes, going to other people's houses uninvited—these three actions will be despised by others.

Ten Actions That Cause People to Dislike You

The Saṃghika says: First, not being close to each other; second, being casually and frequently close; third, being close for the sake of benefit; fourth, not liking those whom others like; fifth, liking those whom others do not like; sixth, not accepting truthful words; seventh, liking to interfere in other people's affairs; eighth, actually having no dignity but wanting to intimidate people; ninth, liking to talk privately with people in secluded places; tenth, being greedy for many things. These ten actions can cause others to develop dislike.

Eight Admonishments

The Distinguishing the Origins of Good and Evil (Distinguishing the Origins of Good and Evil: name of a sutra) says: Spreading things from afar and smoothing relationships requires caution against being overly critical; firmly believing and guarding one's principles requires caution against being closed off; being brave and resolute requires caution against being violent and chaotic; being benevolent and gentle requires caution against being indecisive; having a broad mind requires caution against being suspicious; being calm and composed requires caution against being slow and delayed; being harsh and narrow-minded requires caution against being hasty and rash; using many words to cover up requires caution against being false and insincere.

Four Methods for Achieving Dignity

The Ten Abodes for Severing Bonds (Ten Abodes for Severing Bonds: name of a sutra) says: First, not being attached to the three realms of existence (trayo dhātu: the three realms of existence: desire realm, form realm, and formless realm), knowing them to be suffering; second, that I and others share the same suffering and happiness; third, constantly practicing patience; fourth, not being arrogant when in a high position, and not feeling ashamed when in a low position.

Knowing Moderation in Receiving Offerings

The Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra: Great Treatise on the Perfection of Wisdom) says: The Buddha said, when laypeople give offerings of clothing and food, one should know moderation.

。不令他𣫆竭。則檀越歡喜。信心不絕。受者不乏。

四聖種

俱舍論云。一隨所得衣。二隨所得食。三隨得臥具。皆生喜足。四樂修樂斷(前三對治貪。后一對治放逸)以出家者。有二因緣。故名聖種。一意樂。二受用。此四。能生無漏善相續。故名聖種○又佛說。名四勝寶藏。能令住者。意望滿足故。本生心地觀經云。四無垢性。謂比丘于衣食。臥具。湯藥。隨其粗細稱心。遠離貪求。三十七菩提分法。皆從此生故。

警誡

六度集經云。佛因地作貧人云。吾寧守道貧賤而死。不為無道富貴而生○左傳鄭子張曰。生在警戒不在富也。君子曰善戒。

勤懈

勤

謂正勤也有四焉。即四種精進遮。二不善法。集。二善法。謂已生不善法令斷。未生者令不生故。未生善令生。已生者令增長故。○智度論云。四種精進心。勇。發。動。畏。錯誤故。言正勤也○順正理論云。無始時來所以不能見四聖諦。都由懈怠。勤能治彼。令樂聽聞。如理思惟。四聖諦理。速證菩提。

精進

即心所法善十一中第十一法也○唯識論云。勇捍為性。疏云。勇而無怯。自策發也。捍而無懼。耐勞倦也○僧伽吒經云。欲求涅槃。當勤精進○十誦律序云。諸大德為道故。當一心勤精進。

【現代漢語翻譯】現代漢語譯本：不要讓他耗盡。這樣施主（檀越，dànyuè）就會歡喜，信心就不會斷絕，接受供養的人也不會缺乏。

四聖種

《俱舍論》中說：一是對於得到的衣服感到滿足；二是對於得到的食物感到滿足；三是對於得到的臥具感到滿足；四是樂於修行，樂於斷除煩惱（前三者對治貪慾，後者對治放逸）。因為出家之人，有兩種因緣，所以稱為聖種：一是意樂，二是受用。這四種能生起無漏的善法相續，所以稱為聖種。又佛說，名為四勝寶藏，能令安住其中的人，意願滿足。本生心地觀經說：四無垢性，是指比丘對於衣服、食物、臥具、湯藥，隨其粗細都感到稱心，遠離貪求。三十七菩提分法，都由此而生。

警誡

《六度集經》中說，佛在因地做貧人時說：『我寧願堅守正道，貧賤而死，也不願爲了沒有正道的富貴而活。』《左傳》中鄭子張說：『生存的關鍵在於警戒，而不在於富有。』君子說，善於警戒。

勤懈

勤

指的是正勤，有四種：即四種精進，遮止二種不善法，增長二種善法。也就是對於已經生起的不善法，令其斷除；對於未生起的不善法，令其不生；對於未生起的善法，令其生起；對於已經生起的善法，令其增長。智度論中說：四種精進心是：勇、發、動、畏。因為有錯誤，所以說是正勤。順正理論中說：從無始以來，所以不能見到四聖諦，都是由於懈怠。勤能對治懈怠，令人樂於聽聞，如理思維四聖諦的道理，迅速證得菩提。

精進

即心所法中善十一法中的第十一法。唯識論中說：以勇悍為體性。疏中說：勇而無怯，是自我策勵；悍而無懼，是能忍受勞累。僧伽吒經中說：想要尋求涅槃，應當勤奮精進。十誦律序中說：諸位大德爲了求道，應當一心勤奮精進。

【English Translation】 English version: Do not let him be exhausted. Then the almsgiver (Danyue) will be delighted, the faith will not be cut off, and those who receive offerings will not be lacking.

The Four Noble Seeds

The Kośa-śāstra says: First, be content with whatever clothing is obtained; second, be content with whatever food is obtained; third, be content with whatever bedding is obtained; fourth, be happy to practice and happy to abandon afflictions (the first three counteract greed, and the last counteracts negligence). Because those who have left home have two causes and conditions, they are called Noble Seeds: one is intention, and the other is enjoyment. These four can generate a continuous stream of undefiled good dharmas, so they are called Noble Seeds. Furthermore, the Buddha said that they are called the Four Excellent Treasure Troves, which can satisfy the wishes of those who abide in them. The Original Birth Ground of Mind Contemplation Sutra says: The Four Immaculate Natures refer to the bhikkhu being content with the coarseness or fineness of clothing, food, bedding, and medicine, and staying away from greed. The thirty-seven factors of enlightenment all arise from this.

Admonitions

The Six Perfections Sutra says that when the Buddha was a poor man in his causal stage, he said: 'I would rather uphold the Way and die in poverty than live in wealth and nobility without the Way.' Zichang of Zheng said in the Zuo Zhuan: 'The key to survival lies in vigilance, not in wealth.' The gentleman says, be good at being vigilant.

Diligence and Laziness

Diligence

Refers to Right Diligence, which is fourfold: namely, the four kinds of diligence, preventing two kinds of unwholesome dharmas and increasing two kinds of wholesome dharmas. That is, for unwholesome dharmas that have already arisen, cause them to be cut off; for unwholesome dharmas that have not yet arisen, cause them not to arise; for wholesome dharmas that have not yet arisen, cause them to arise; for wholesome dharmas that have already arisen, cause them to increase. The Mahāprajñāpāramitāśāstra says: The four kinds of diligent minds are: courage, initiation, movement, and fear. Because there are errors, it is called Right Diligence. The Commentary on the Nyāyānusāra-śāstra says: From beginningless time, the reason why one cannot see the Four Noble Truths is all due to laziness. Diligence can counteract laziness, causing one to be happy to listen, to contemplate the principles of the Four Noble Truths as they truly are, and to quickly attain Bodhi.

Vigor

That is, the eleventh dharma among the eleven wholesome mental factors. The Consciousness-only Treatise says: Its nature is courage and bravery. The commentary says: Courageous without being timid, is self-encouragement; brave without being fearful, is enduring fatigue. The Saṃghāṭa Sūtra says: If you want to seek Nirvana, you should diligently practice vigor. The Preface to the Tenfold Vinaya says: All great virtues, for the sake of the Way, should diligently practice vigor with one mind.

所以者何。諸佛一心勤精進故。得阿耨菩提。何況余善道法○智度論云。有二精進。一身精進為小。二心精進為大。佛說意業大故。

懈怠

菩薩本行經云。夫懈怠者。眾行之累。在家懈怠。則衣食不供。產業不舉。出家懈怠。則不能出離生死之苦○釋論云。出家懶墮。則喪於法寶。

放逸

正法念處經云。此放逸過。一切過(中最)為勝上。又偈云。愚癡樂放逸。常受諸苦惱。若離放逸者。則得常安樂。一切諸苦樹。放逸為根本。是故。欲離苦。應當舍放逸。又云。順法而行。遠離放逸。則閉一切惡道之門。

魔

智度論云。梵語魔羅。秦言奪命(論云。唯死魔實能奪命。餘者能為奪命因。亦能奪智惠命故。瑜珈論云。由蘊魔遍一切隨逐義。天魔障礙義。死魔。煩惱魔。能與死生眾生。作苦器故)○魔逆經云。大光夫人白文殊言。其魔事住於何處。文殊言住于精進。又問何故住于精進。文殊言其精進者。乃為魔求其便。若懈怠者。彼當奈何(因明勤懈乃述魔住)○瑜珈論云。魔事者。若於利養。恭敬。稱譽。心樂趣入。或放逸。慳吝。廣大希欲。不知喜足。忿恨。惱覆。矯詐等。皆是魔事。

三寶

謂佛法僧也。寶性論云。依彼六種相似對故。佛法

【現代漢語翻譯】現代漢語譯本：為什麼這麼說呢？因為諸佛一心勤奮精進的緣故，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。更何況其他的善道法門呢？《智度論》中說，精進有兩種：身精進是小的，心精進是大的。佛說意業的力量更大。

懈怠

《菩薩本行經》中說：『懈怠是各種善行的障礙。在家懈怠，衣食就沒有保障，產業也無法興旺。出家懈怠，就不能脫離生死輪迴的痛苦。』《釋論》中說：『出家人懶惰懈怠，就會喪失法寶。』

放逸

《正法念處經》中說：『放逸的過失，在一切過失中最為嚴重。』又有偈語說：『愚癡的人喜歡放逸，常常遭受各種苦惱。如果遠離放逸，就能得到永久的安樂。一切痛苦的根源，都是放逸。所以，想要脫離痛苦，就應當捨棄放逸。』又說：『順應佛法而行，遠離放逸，就能關閉一切惡道的門。』

魔

《智度論》中說：『梵語魔羅（Mara），翻譯成秦語是奪命（奪取生命）。（論中說：只有死魔才能真正奪取生命，其他的魔能成為奪命的因緣，也能奪取智慧之命。瑜伽論中說：由五蘊魔普遍隨逐一切的意義，天魔是障礙的意義，死魔、煩惱魔，能給生死輪迴中的眾生帶來痛苦。）』《魔逆經》中說：大光夫人問文殊菩薩：『魔事住在哪裡？』文殊菩薩說：『住在精進中。』又問：『為什麼住在精進中？』文殊菩薩說：『因為精進的人，魔會尋找機會下手；如果懈怠的人，魔又能怎麼樣呢？（因為闡明勤奮和懈怠，才敘述魔的住處。）』《瑜伽論》中說：『魔事是指，如果對於利養、恭敬、稱讚、心生樂趣而沉溺其中，或者放逸、慳吝、廣大的慾望、不知滿足、忿恨、惱怒、覆藏罪過、虛偽欺詐等等，這些都是魔事。』

三寶

指的是佛、法、僧。寶性論中說：依靠六種相似的對治，佛法……

【English Translation】 English version: Why is this so? It is because all Buddhas diligently and vigorously advance with one mind, thereby attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). How much more so for other virtuous paths and dharmas? The Mahaprajnaparamita-sastra states that there are two kinds of diligence: bodily diligence is small, while mental diligence is great. The Buddha said that the power of mental karma is greater.

Sloth

The Bodhisattva-bhumi states: 'Sloth is the burden of all practices. If one is slothful at home, clothing and food will not be provided, and industries will not flourish. If one is slothful as a renunciate, one will not be able to escape the suffering of birth and death.' The Sastra states: 'A renunciate who is lazy and indolent will lose the Dharma treasure.'

Negligence

The Saddharma-smrtyupasthana-sutra states: 'The fault of negligence is the most superior among all faults.' Furthermore, a verse states: 'The foolish delight in negligence, constantly suffering various afflictions. If one is free from negligence, one will attain constant happiness. The root of all trees of suffering is negligence. Therefore, if one wishes to be free from suffering, one should abandon negligence.' It also states: 'Acting in accordance with the Dharma and staying away from negligence will close the doors to all evil paths.'

Mara (Demon)

The Mahaprajnaparamita-sastra states: 'The Sanskrit word is Mara (魔羅), which is translated into Chinese as '奪命' (duoming, taker of life). (The treatise states: Only the Death Mara can truly take life; the others can be the cause of taking life and can also take the life of wisdom. The Yogacarabhumi-sastra states: The Skandha Mara (蘊魔) universally follows everything; the Deva Mara (天魔) has the meaning of obstruction; the Death Mara (死魔) and the Klesa Mara (煩惱魔) can bring suffering to sentient beings in the cycle of birth and death.)' The Demon-Subduing Sutra states: Lady Great Light asked Manjusri Bodhisattva, 'Where do the affairs of Mara reside?' Manjusri said, 'They reside in diligence.' She then asked, 'Why do they reside in diligence?' Manjusri said, 'Because those who are diligent, Mara seeks opportunities to attack them. If they are slothful, what can Mara do to them? (The dwelling place of Mara is described by explaining diligence and sloth.)' The Yogacarabhumi-sastra states: 'The affairs of Mara are when one delights and indulges in profit, offerings, respect, and praise, or is negligent, stingy, has great desires, is not content, is resentful, vexed, conceals faults, is deceitful, etc. All these are the affairs of Mara.'

Three Jewels

Refers to the Buddha, Dharma, and Sangha. The Ratnagotravibhaga states: Relying on these six kinds of similar antidotes, the Buddha Dharma...

僧說名為寶。一世間難得相似。以無善根諸眾生等百千萬劫不能得故。二無垢相似。以離一切有漏法故。三威德相似。以具足六通。不可思議。威德自在故。四莊嚴相似。以能莊嚴出世間故。五勝妙相似。以出世間故。六不可改異相似。以無漏法。世八法不能動故。偈云。真實世希有。明凈及勢力。能莊嚴世間。最上不變等。

同體三寶

謂於一真如上。義說為三也。一真如。是覺性。名佛寶。二真如。有執持義。名法寶。三真如。有和合義。名僧寶。

別體三寶

此有二宗。初小乘說。丈六金身。是佛寶。四諦十二因緣生空教。是法寶四果緣覺是僧寶。次大乘說。三身如來是佛寶。二空教是法寶。三賢十聖是僧寶。

住持三寶

範金雕木繪塑形像。是佛寶。三藏文句。是法寶。剃髮染衣同一理事。是僧寶。

佛寶

梵語佛陀或雲浮屠。或云部多。或雲母馱或沒陀。皆是五天竺語楚夏也。並譯為覺。所謂自覺覺他覺行圓滿。今略稱佛也○般若燈論云何名佛於一切法。不顛倒。真實覺了。故名佛。又云。于無體法中。覺了無余。諸法平等覺。故名為佛○菩薩本行經云。佛者諸惡永盡。諸善普會。無復眾垢。諸欲都滅。六度無極。皆悉滿畢。以權方便。隨時教化。有大

【現代漢語翻譯】現代漢語譯本：僧人所說的名為寶。一、世間難得的相似之處：因為沒有善根的眾生等，即使經歷百千萬劫也無法得到。二、無垢的相似之處：因為它遠離一切有漏法。三、威德的相似之處：因為它具足六神通，具有不可思議的威德和自在。四、莊嚴的相似之處：因為它能夠莊嚴出世間。五、勝妙的相似之處：因為它超越世間。六、不可改變的相似之處：因為它是無漏法，不會被世間的八法所動搖。偈語說：『真實世間稀有，明凈且有勢力，能莊嚴世間，最上且不變。』

同體三寶

指的是在同一真如之上，從義理上說為三寶。一、真如是覺性，名為佛寶（Buddha Ratna）。二、真如有執持的含義，名為法寶（Dharma Ratna）。三、真如有和合的含義，名為僧寶（Sangha Ratna）。

別體三寶

這裡有兩種宗派的說法。首先，小乘說：丈六金身是佛寶。四諦（Four Noble Truths）、十二因緣（Twelve Links of Dependent Origination）和生空教是法寶，四果阿羅漢（Four stages of enlightenment）和緣覺（Pratyekabuddha）是僧寶。其次，大乘說：三身如來（Trikaya）是佛寶，二空教（emptiness of self and emptiness of phenomena）是法寶，三賢（Three Worthies）十聖（Ten Saints）是僧寶。

住持三寶

用銅鑄、木雕、繪畫、塑造的佛像，是佛寶。三藏（Tripitaka）文句是法寶。剃髮染衣，在事相和理體上與佛一致的僧人，是僧寶。

佛寶

梵語佛陀（Buddha），或稱浮屠（Buddha），或稱部多（Buddha），或稱母馱（Buddha），或沒陀（Buddha），這些都是古代印度五天竺的方言，翻譯成漢語都是『覺』的意思。所謂自覺、覺他、覺行圓滿，現在簡稱為佛。般若燈論說：『什麼叫做佛？對於一切法，不顛倒，真實覺了，所以叫做佛。』又說：『在無體性的法中，覺了無余，諸法平等覺，所以叫做佛。』菩薩本行經說：『佛就是諸惡永遠斷盡，諸善普遍彙集，沒有再多的污垢，所有慾望都滅盡，六度（Six Perfections）都圓滿，用權巧方便，隨時教化，具有大

【English Translation】 English version: What monks say is called 'treasure'. First, it is a rarity in the world, because beings without good roots cannot obtain it even after hundreds of millions of kalpas. Second, it is similar to being immaculate, because it is free from all defiled dharmas. Third, it is similar in power and virtue, because it possesses the six supernormal powers, inconceivable power and virtue, and is at ease. Fourth, it is similar in adornment, because it can adorn the transcendent world. Fifth, it is similar in being supreme and wonderful, because it transcends the world. Sixth, it is similar in being unchangeable, because it is an undefiled dharma and cannot be moved by the eight worldly winds. A verse says: 'Truly rare in the world, bright and powerful, able to adorn the world, supreme and unchanging.'

The Three Jewels as the Same Essence

This refers to the fact that, based on one True Thusness, it is conceptually explained as the Three Jewels. First, True Thusness is the nature of awakening, called the Buddha Ratna (Buddha Jewel). Second, True Thusness has the meaning of upholding, called the Dharma Ratna (Dharma Jewel). Third, True Thusness has the meaning of harmony, called the Sangha Ratna (Sangha Jewel).

The Three Jewels as Separate Entities

There are two schools of thought on this. First, the Hinayana school says: the sixteen-foot golden body is the Buddha Jewel. The Four Noble Truths, the Twelve Links of Dependent Origination, and the teaching of emptiness of self are the Dharma Jewel, and the Four Arhats and Pratyekabuddhas are the Sangha Jewel. Second, the Mahayana school says: the Trikaya (Three Bodies of the Buddha) is the Buddha Jewel, the teaching of the emptiness of self and the emptiness of phenomena is the Dharma Jewel, and the Three Worthies and Ten Saints are the Sangha Jewel.

The Three Jewels as Sustaining Presence

Images cast in metal, carved in wood, painted, or sculpted are the Buddha Jewel. The Tripitaka (Three Baskets) texts are the Dharma Jewel. Those who shave their heads, dye their robes, and are unified in principle and practice are the Sangha Jewel.

The Buddha Jewel

The Sanskrit word for Buddha is Buddha, or sometimes Buddho, or sometimes Bhuta, or sometimes Mudha, or sometimes Mutta. These are all dialects of the five ancient Indian regions, and when translated into Chinese, they all mean 'awakening'. It means self-awakening, awakening others, and complete awakening in practice. Now it is simply called Buddha. The Prajna Lamp Treatise says: 'What is called Buddha? It is because one is not inverted in all dharmas and truly understands them that one is called Buddha.' It also says: 'In the dharmas without substance, one awakens without remainder, and one awakens to the equality of all dharmas, therefore one is called Buddha.' The Bodhisattva's Fundamental Conduct Sutra says: 'Buddha is one who has forever exhausted all evils, universally gathered all good, has no more defilements, has extinguished all desires, has perfected the Six Perfections, and uses skillful means to teach and transform beings at all times, possessing great

神力。身紫金色。三十二相。八十種好。六通清徹。前知無窮。卻睹無極。現在靡所不知。三達遐鑒有如此德。故號佛也。

一身

唯就法身也體依聚義。名身○攝論云。為應化身。及如來一切功德所依故。名法身也。

二身

佛地論云。一法身即自受用身佛也。二生身即他受用。並化身佛也○攝論云。如來有二種身。一自性得身是法身也。二人功得身。是應化二身也。

三身

唯識論云。一清凈法身。謂諸如來真凈法界受用變化平等所依。離相寂然。絕諸戲論。具無邊際真常功德。是一切法平等實性。即此自性亦名法身。為大功德所依止故○二圓滿報身論云。此有二種。一自受用身。謂諸如來三無數劫。修集無量福德資糧。所起無邊真實功德。及圓凈常遍。色身相續湛然。盡未來際。常自受用廣大法樂○二他受用身謂諸如來由平等智。示現妙凈功德身。居純凈土為住。十地菩薩現大神通。轉正法輪決眾疑網。令彼受用大乘法樂。合此二種名曰報身○三變化身。謂諸如來由成事智。變現無量隨類化身。居凈穢土。為未來登地菩薩。及二乘異生。稱彼機宜。現通說法。令各得諸利樂事○又覺性是法身。以無相為相。覺相為報身。用四智為體。覺用名化身。即隨類變現。形量大小不

【現代漢語翻譯】現代漢語譯本佛具有不可思議的神力，身色呈現紫金色，具足三十二相（三十二種殊勝的身體特徵），八十種好（八十種細微的優點），六種神通清凈透徹，能夠預知過去無量的事情，也能看到未來無盡的事情，對於現在的一切沒有不知道的。通達過去、現在、未來三世的智慧，具有如此的功德，所以被稱為佛。

一身

唯一指的是法身，以聚集為意義。名為身。○《攝大乘論》中說：『因為是應化身以及如來一切功德所依之處，所以名為法身。』

二身

《佛地經論》中說：『一、法身，也就是自受用身佛。二、生身，也就是他受用身和化身佛。』○《攝大乘論》中說：『如來有兩種身：一、自性得身，也就是法身。二、人功得身，也就是應化二身。』

三身

《唯識論》中說：『一、清凈法身，指的是諸如來真凈法界，是受用、變化、平等的所依。遠離一切相，寂靜無為，斷絕一切戲論，具足無邊際的真常功德。是一切法平等真實的體性，也就是自性，也名為法身，是大功德所依止之處。』○二、圓滿報身，論中說：『這有兩種：一、自受用身，指的是諸如來在無數劫中，修集無量福德資糧，所生起的無邊真實功德，以及圓滿清凈常遍的色身，相續不斷，永遠持續到未來，常常自己受用廣大的法樂。』○二、他受用身，指的是諸如來由平等智，示現微妙清凈的功德身，居住在純凈的國土，為安住於十地（菩薩修行的十個階段）的菩薩展現大神通，轉正法輪，解答眾人的疑惑，讓他們受用大乘佛法之樂。將這兩種合起來稱為報身。○三、變化身，指的是諸如來由成事智，變現無量的隨類化身，居住在清凈或污穢的國土，爲了未來將要登上菩薩地的菩薩，以及二乘（聲聞乘和緣覺乘）和凡夫，根據他們的根器，展現神通說法，使他們各自得到各種利益和快樂。』○又，覺性是法身，以無相為相；覺相為報身，用四智為體；覺用名為化身，也就是隨著不同種類而變現，形體大小不定。

【English Translation】 English version With divine power. The body is purple-golden in color. Possessing the thirty-two marks (thirty-two auspicious bodily characteristics) and eighty minor perfections (eighty minor excellent characteristics). The six supernormal powers are clear and thorough. Knowing the infinite past. Seeing the limitless future. Knowing everything in the present. The three kinds of knowledge (knowledge of the past, present, and future) are so profound and far-reaching, possessing such virtues. Therefore, it is called Buddha.

One Body

Refers solely to the Dharmakaya (法身, Dharma Body), its essence based on the meaning of aggregation. Named 'body'. ○ The Mahāyānasaṃgraha (攝大乘論) states: 'Because it is the basis for the Nirmāṇakāya (應化身, Transformation Body) and all the merits of the Tathāgata (如來, Thus Come One), it is called Dharmakaya.'

Two Bodies

The Buddhabhūmi-sūtra (佛地經論) states: '1. Dharmakaya, which is the Svābhāvikakāya (自受用身, Self-Enjoyment Body) Buddha. 2. Nirmāṇakāya, which is the Para-saṃbhogakāya (他受用身, Other-Enjoyment Body) and Nirmāṇakāya Buddha.' ○ The Mahāyānasaṃgraha states: 'The Tathāgata has two types of bodies: 1. Svabhāva-kaya (自性得身, Body of Self-Nature), which is the Dharmakaya. 2. Karma-kaya (人功得身, Body of Merit), which is the Nirmāṇakāya and Sambhogakāya (報身, Reward Body).'

Three Bodies

The Vijñāptimātratāsiddhi (唯識論) states: '1. Pure Dharmakaya, referring to the pure Dharma-dhātu (法界, Dharma Realm) of all Tathāgatas, the basis for enjoyment, transformation, and equality. It is free from all forms, tranquil and still, devoid of all conceptual constructs, possessing boundless true and constant merits. It is the equal and real nature of all dharmas (法, phenomena), also called Dharmakaya, the basis for great merits.' ○ 2. Complete Sambhogakaya, the treatise states: 'This has two types: 1. Svābhāvikakāya, referring to the boundless true merits arising from the accumulation of immeasurable meritorious resources by all Tathāgatas over countless kalpas (劫, eons), and the continuous, perfectly pure, constant, and pervasive Rupakaya (色身, Form Body), eternally enjoying vast Dharma bliss. 2. Para-saṃbhogakāya, referring to the wondrous and pure merit body manifested by all Tathāgatas through equal wisdom, residing in pure lands, displaying great supernormal powers for Bodhisattvas (菩薩, Enlightenment Beings) abiding in the ten bhūmis (地, stages), turning the Dharma wheel, resolving the doubts of the masses, and enabling them to enjoy the bliss of Mahayana (大乘, Great Vehicle) Dharma. These two combined are called Sambhogakaya.' ○ 3. Nirmāṇakāya, referring to the countless transformation bodies manifested by all Tathāgatas through the wisdom of accomplishing deeds, residing in pure or impure lands, for future Bodhisattvas ascending the bhūmis, as well as Śrāvakas (聲聞乘, Hearers), Pratyekabuddhas (緣覺乘, Solitary Buddhas), and ordinary beings, according to their capacities, displaying supernormal powers and teaching the Dharma, enabling each to obtain various benefits and happiness.' ○ Furthermore, the nature of awareness is the Dharmakaya, taking non-form as form; the aspect of awareness is the Sambhogakaya, using the four wisdoms as its essence; the function of awareness is called Nirmāṇakāya, which transforms according to different types, with varying shapes and sizes.

定○莊嚴論云。應知此三身。攝一切佛身。示現一切自利利他依止故。

四身

楞伽經云。一應佛。二功德佛。三智慧佛。四如如佛。

五身

菩薩瓔珞經云。一如如智法身。二功德法身。三自法身。四變化法身。五虛空法身。

十身

華嚴經云。一無著佛。二愿佛。三業報佛。四住持佛。五涅槃佛。六法界佛。七心佛。八三昧佛。九性佛。十如意佛(無所發菩薩經。及佛地論。頗同有云。十重他受用佛。亦名十身)○已上諸身不同無出於三身也三身不同即不離一身而佛佛具足矣。

十號

菩薩地持經云。如來有十種名稱功德。謂非不如說故。名(如來)得一切義無上福田。應供養故。名應(字平聲呼謂具上三義故若去聲呼只有應供一義也)。如第一義開覺故。曰等正覺止觀具足。名明行足第一上升。永不復還故。名善逝。如世界眾生界。一切種煩惱及清凈。名世間解。第一調伏心巧便智。一切世間唯一丈夫。名無上士調御丈夫四種真實智義法真實故。顯示不了義故。依一切義故。廣說斷一切疑顯示甚深清白處故。為一切法導師故。名天人師三聚具足。一切種平等開覺。名佛壞一切魔力。名婆伽婆。

六德

梵音婆伽婆。或云薄伽梵。此含六義。一自

【現代漢語翻譯】現代漢語譯本：《定莊嚴論》說：『應當知道這三身（Trikaya）包含了所有的佛身，因為它們示現了一切自利利他的所依。』

四身

《楞伽經》說：『一、應佛（Nirmanakaya-Buddha），二、功德佛（Guna-Buddha），三、智慧佛（Jnana-Buddha），四、如如佛（Tathata-Buddha）。』

五身

《菩薩瓔珞經》說：『一、如如智法身（Tathata-jnana-dharmakaya），二、功德法身（Guna-dharmakaya），三、自法身（Sva-dharmakaya），四、變化法身（Nirmana-dharmakaya），五、虛空法身（Akasa-dharmakaya）。』

十身

《華嚴經》說：『一、無著佛（Anasakti-Buddha），二、愿佛（Pranidhana-Buddha），三、業報佛（Karma-vipaka-Buddha），四、住持佛（Sthiti-Buddha），五、涅槃佛（Nirvana-Buddha），六、法界佛（Dharmadhatu-Buddha），七、心佛（Citta-Buddha），八、三昧佛（Samadhi-Buddha），九、性佛（Svabhava-Buddha），十、如意佛（Yatha-ruci-Buddha）。』（《無所發菩薩經》和《佛地論》也大致相同地提到十重他受用佛，也稱為十身。）以上所說的各種身，都沒有超出三身的範圍。而三身的不同，也不離於一身，佛佛都具足這些。

十號

《菩薩地持經》說：『如來有十種名稱功德，因為所說與真理相符，所以稱為（如來Tathagata）。獲得一切意義，是無上的福田，應該接受供養，所以稱為應（Arhat）（平聲讀，表示具備以上三種意義；如果讀去聲，則只有應供一種意義）。如第一義開悟，所以稱為等正覺（Samyaksambuddha）。止觀具足，稱為明行足（Vidya-carana-sampanna）。第一上升，永遠不再返回，所以稱為善逝（Sugata）。如世界、眾生界，一切種類的煩惱和清凈，稱為世間解（Lokavid）。第一調伏心的巧妙智慧，一切世間唯一的丈夫，稱為無上士調御丈夫（Anuttara-purusa-damya-sarathi）。四種真實智義法真實，所以顯示不了義；依據一切意義，所以廣說；斷除一切疑惑，顯示甚深清白之處，作為一切法的導師，所以稱為天人師（Sasta deva-manusyanam）。三聚具足，一切種類平等開悟，稱為佛（Buddha）。摧毀一切魔力，稱為婆伽婆（Bhagavan）。』

六德

梵語婆伽婆（Bhagavan），或稱薄伽梵，包含六種意義：一、自在（Aisvarya）。

【English Translation】 English version: The Samadhiraja-sutra states: 'It should be known that these three bodies (Trikaya) encompass all Buddha bodies, because they manifest all the bases for benefiting oneself and others.'

The Four Bodies

The Lankavatara Sutra states: '1. Nirmanakaya-Buddha (Response Body Buddha), 2. Guna-Buddha (Merit Body Buddha), 3. Jnana-Buddha (Wisdom Body Buddha), 4. Tathata-Buddha (Suchness Body Buddha).'

The Five Bodies

The Bodhisattva-bhumi Sutra states: '1. Tathata-jnana-dharmakaya (Suchness-wisdom Dharma Body), 2. Guna-dharmakaya (Merit Dharma Body), 3. Sva-dharmakaya (Self Dharma Body), 4. Nirmana-dharmakaya (Transformation Dharma Body), 5. Akasa-dharmakaya (Space Dharma Body).'

The Ten Bodies

The Avatamsaka Sutra states: '1. Anasakti-Buddha (Non-attachment Buddha), 2. Pranidhana-Buddha (Vow Buddha), 3. Karma-vipaka-Buddha (Karma Result Buddha), 4. Sthiti-Buddha (Abiding Buddha), 5. Nirvana-Buddha (Nirvana Buddha), 6. Dharmadhatu-Buddha (Dharma Realm Buddha), 7. Citta-Buddha (Mind Buddha), 8. Samadhi-Buddha (Samadhi Buddha), 9. Svabhava-Buddha (Nature Buddha), 10. Yatha-ruci-Buddha (As-desired Buddha).' (The Vimoksa-prabha-bodhisattva-sutra and the Buddhabhumi-sutra similarly mention the ten-fold other-enjoyment Buddha, also called the ten bodies.) All the above-mentioned bodies do not go beyond the scope of the three bodies. And the differences in the three bodies are not separate from one body; each Buddha fully possesses these.

The Ten Titles

The Bodhisattva-bhumi Sutra states: 'The Tathagata has ten kinds of names and merits. Because what is said is in accordance with the truth, he is called (Tathagata). Having obtained all meanings, he is the supreme field of merit, worthy of offerings, so he is called Arhat (when pronounced with a level tone, it indicates possessing the above three meanings; if pronounced with a departing tone, it only has the meaning of being worthy of offerings). Like the enlightenment of the first meaning, he is called Samyaksambuddha (Perfectly Enlightened One). Complete with cessation and contemplation, he is called Vidya-carana-sampanna (Perfect in Knowledge and Conduct). First ascending, never returning, he is called Sugata (Well-gone). Like the world, the realm of beings, all kinds of afflictions and purity, he is called Lokavid (Knower of the World). The skillful wisdom of the first taming of the mind, the only husband in all the world, he is called Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men). The four kinds of true wisdom, the truth of meaning and dharma, therefore he reveals the incomplete meaning; based on all meanings, therefore he speaks extensively; cutting off all doubts, revealing the profound and pure place, as the guide of all dharmas, he is called Sasta deva-manusyanam (Teacher of Gods and Humans). Complete with the three aggregates, equally enlightened in all kinds, he is called Buddha (Enlightened One). Destroying all the power of demons, he is called Bhagavan (Blessed One).'

The Six Virtues

The Sanskrit word Bhagavan, or Bhagavat, contains six meanings: 1. Aisvarya (Sovereignty).

在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴○親光菩薩造佛地論釋云。謂如來永不繫屬諸煩惱故。具自在義。焰猛智火所燒煉故。具熾盛義。妙三十二大士相等所莊飾故。具端嚴義。一切殊勝功德圓滿無不知故。具名稱義。一切世間。親近供養。咸稱贊故。具吉祥義。具一切德。常起方便利益。安樂一切有情。無懈廢故。具尊貴義。

阿耨多羅三藐三菩提

此云。無上正遍知覺。

釋迦牟尼

智度論云。秦言能仁寂默(姓名兼稱也)。

天中天

佛之小字也。本行經云。凈飯王云。太子生后。諸事皆成。宜字薩婆頞他悉陀(華言一切義成或云悉達多。此云財成)又諸釋稱立性憍慢多言。及見太子悉皆默然。王云宜名牟尼(此云寂默)又一日抱太子。謁釋迦增長大天神。廟神石為像。即起禮太子足。王曰。我子于天神中更為尊勝。宜名天中天(此並約事而言也)○古譯經。有稱佛名大仙者。此與天仙不同。般若燈論云。聲聞菩薩等亦名仙佛于中最尊上故。已有一切波羅蜜多。功德善根。彼岸故名大仙○又大毗婆沙論。稱佛為真人者。謂佛既受人異熟相續證真實法故名真人○又本行集經稱佛為龍者。謂世間有愛皆遠之。繫縛解脫。諸漏已盡名龍。故云那伽。常在定無有不定時(

【現代漢語翻譯】現代漢語譯本：在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴。親光菩薩在《佛地論釋》中解釋說：『如來永遠不被各種煩惱束縛，所以具有自在的意義；被猛烈的智慧之火燒煉過，所以具有熾盛的意義；被美妙的三十二大丈夫相所莊嚴，所以具有端嚴的意義；一切殊勝的功德圓滿無所不知，所以具有名稱的意義；一切世間眾生親近供養，都稱讚他，所以具有吉祥的意義；具有一切功德，常起方便利益，安樂一切有情，沒有懈怠廢止，所以具有尊貴的意義。』阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）：這裡翻譯為『無上正等正覺』。釋迦牟尼（Sakyamuni）：《智度論》中說：『秦言為能仁寂默（這是姓名兼稱）。』天中天：這是佛的小名。《本行經》中說：『凈飯王說：太子出生后，諸事皆成，應該取名為薩婆頞他悉陀（Sarvarthasiddha）（華言為一切義成，或說悉達多（Siddhartha），此云財成）。又因為各位釋迦族人認為他生性憍慢多言，但見到太子都默然不語，所以國王說應該取名為牟尼（Muni）（此云寂默）。又有一天，抱著太子去拜謁釋迦增長大天神，廟裡的神石像立即起身禮拜太子的腳。國王說：我的兒子在天神中更為尊勝，應該取名為天中天（devatideva）。』（這些都是就事論事）。古代翻譯的經書中，有稱佛為大仙的，這與天仙不同。《般若燈論》中說：聲聞、菩薩等也稱為仙，佛在其中最為尊上，已經到達一切波羅蜜多（paramita）功德善根的彼岸，所以稱為大仙。另外，《大毗婆沙論》稱佛為真人，意思是佛既已承受人異熟的相續，又證得了真實之法，所以稱為真人。還有，《本行集經》稱佛為龍，意思是世間所有的愛都遠離他，繫縛得到解脫，各種煩惱都已斷盡，所以稱為龍，因此稱為那伽（Naga），常常處於禪定之中，沒有不定時。

【English Translation】 English version: In. Second, intensely blazing. Third, perfectly adorned. Fourth, renowned. Fifth, auspicious. Sixth, venerable. The 'Commentary on the Treatise on the Stages of the Buddha Land' composed by Vasubandhu Bodhisattva explains: 'The Tathagata is forever unbound by all afflictions, hence possessing the meaning of being at ease. Having been refined by the fierce fire of wisdom, hence possessing the meaning of being intensely blazing. Being adorned by the wondrous thirty-two major marks of a great man, hence possessing the meaning of being perfectly adorned. Knowing everything due to the perfection of all supreme merits, hence possessing the meaning of being renowned. All beings in the world draw near, make offerings, and praise him, hence possessing the meaning of being auspicious. Possessing all virtues, constantly initiating skillful means to benefit and bring happiness to all sentient beings without懈怠 or cessation, hence possessing the meaning of being venerable.' Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提): This is translated as 'unsurpassed, right, and perfect enlightenment'. Sakyamuni (釋迦牟尼): The Mahaprajnaparamita-sastra (智度論) says: 'In the Qin language, it means 'capable of benevolence and silent' (this is a combined name and title).' Devatideva (天中天): This is a minor name for the Buddha. The Buddhacarita (本行經) says: 'King Suddhodana said: After the prince was born, all matters were accomplished. He should be named Sarvarthasiddha (薩婆頞他悉陀) (which in Chinese means 'all meanings accomplished', or Siddhartha (悉達多), which means 'wealth accomplished'). Also, because the Sakyas considered him to be naturally arrogant and talkative, but upon seeing the prince, they all remained silent, the king said he should be named Muni (牟尼) (which means 'silent'). Also, one day, while holding the prince, he visited the Sakya Increasing Great Deva. The stone statue of the deity in the temple immediately rose and bowed at the prince's feet. The king said: My son is even more venerable than the devas; he should be named Devatideva (天中天).' (These are all based on events). In ancient translated scriptures, some refer to the Buddha as a Great Immortal, which is different from heavenly immortals. The Prajnapradipa-mulatika (般若燈論) says: Sravakas, Bodhisattvas, etc., are also called immortals. The Buddha is the most supreme among them, having reached the other shore of all paramita (波羅蜜多) merits and roots of goodness, hence called Great Immortal. Furthermore, the Mahavibhasa (大毗婆沙論) calls the Buddha a True Man, meaning that the Buddha has both received the maturation of human continuity and realized the true Dharma, hence called True Man. Moreover, the Buddhacarita (本行集經) calls the Buddha a Dragon, meaning that all worldly love is far from him, bondage is liberated, and all outflows are exhausted, hence called Dragon, therefore called Naga (那伽), constantly in samadhi without any time of non-concentration.

梵音那伽。此雲龍非是世間業報龍。蓋取自在變化無礙義梵)右佛寶訖。

法寶

梵音達磨。華言法。以軌持為義。謂軌物生解。任持自性故○般若燈論云。何名法。若欲得人天善趣。及解脫樂。佛知眾生諸根性。欲不顛倒故。說人天道及涅槃道故。名法。複次自他相續。所有熏習。及無熏習。煩惱怨賊悉能破散故。名法也。今就住持法寶。分為三。謂經律論焉。

經

梵音素怛囕。或蘇怛啰者。華言線。蓋取貫穿攝持義也○又梵云。修多羅。或云修妒路者。秦言契。謂上契理下契根故。今言經者。具三義謂久通由也。肇云。經。常也。謝靈運云。經由也津也。通也。謂言由理生。理。由言顯。學者神悟。從理教而通矣。

典

經也常也法也。

教

梵音阿含。此云教○唯識論云。阿含者。謂諸如來所說之教○長阿含經序云。阿含者秦言法歸。所謂萬善之淵府。總持之林薨也。又云阿笈摩(新梵語也)○一切經。皆以聲名句文四法為體。克實用佛無漏聲音為體。故云聲教○智度論云。若苦行頭陀。初中后夜。勤心禪觀。若而得道者。聲聞教也。若觀法相。無縛無解。心得清凈。菩薩教也。

十二分教

亦云十二部經。一修多羅(契經)。二祇夜(應頌

【現代漢語翻譯】現代漢語譯本梵音那伽（Naga），這裡說的龍不是世間業報之龍，而是取其自在變化、沒有阻礙的意思。以上是佛寶。

法寶

梵音達磨（Dharma），漢譯為『法』，以『軌持』為含義。意思是能作為軌範使眾生生起理解，任持其自性。般若燈論中說：『什麼叫做『法』？如果想要得到人天善趣以及解脫之樂，佛知道眾生諸根的差別，因為佛的教導不顛倒，所以宣說人天之道以及涅槃之道，這叫做『法』。進一步說，自身和他人的相續，所有熏習和沒有熏習的煩惱怨賊，都能被破除消散，這叫做『法』。』現在就住持法寶來說，可以分為三部分，就是經、律、論。

經

梵音素怛囕（Sutra），或者蘇怛啰（Sutra），漢譯為『線』，取其貫穿攝持的含義。另外，梵語也說修多羅（Sutra），或者修妒路（Sutras），漢譯為『契』，意思是上契合于真理，下契合于眾生的根器。現在說的『經』，具有三種含義，就是長久、通常、由。僧肇說：『經，是常道。』謝靈運說：『經，是途徑、是渡口、是通達。』意思是言語由真理而生，真理由言語而顯現，學者通過領悟，從真理教導而通達。

典

就是經，是常道，是法則。

教

梵音阿含（Agama），漢譯為『教』。《唯識論》中說：『阿含，就是諸如來所說的教導。』《長阿含經序》中說：『阿含，漢譯為『法歸』，是萬善的淵府，總持的林苑。』又說阿笈摩（Agama）（這是新的梵語）。一切經，都以聲、名、句、文四法為本體，實際是以佛的無漏聲音為本體，所以說是聲教。《智度論》中說：『如果苦行頭陀，初夜、中夜、后夜，勤奮禪觀，因而得道，這是聲聞教。如果觀察法相，沒有束縛也沒有解脫，心得清凈，這是菩薩教。

十二分教

也叫十二部經。一、修多羅（Sutra）（契經）。二、祇夜（Geya）（應頌）。

【English Translation】 English version 梵音那伽(Naga). This translates to 'dragon,' but not the dragon of worldly karma. It signifies the meaning of being free, transformative, and unhindered. This concludes the section on the Buddha Jewel.

法寶 (Dharma Jewel)

梵音達磨(Dharma). In Chinese, it means '法(fa),' with the meaning of 'rule and uphold.' It signifies that it can serve as a standard to generate understanding in beings and uphold its own nature. The Prajnaloka-dipa-tika states: 'What is called '法(Dharma)'? If one desires to attain the good realms of humans and devas, as well as the bliss of liberation, the Buddha knows the various faculties of beings. Because the Buddha's teachings are not inverted, he expounds the paths of humans and devas, as well as the path of Nirvana. This is called '法(Dharma).' Furthermore, the continuous streams of oneself and others, all the habitual tendencies, both those that have been cultivated and those that have not, and the afflictions and enemies can all be destroyed and scattered. This is called '法(Dharma).' Now, concerning the Dharma Jewel that abides, it can be divided into three parts: the Sutras, the Vinaya, and the Shastras.

經 (Sutra)

梵音素怛囕(Sutra), or 蘇怛啰(Sutra). In Chinese, it means '線(xian),' taking the meaning of threading through and holding together. Also, in Sanskrit, it is called 修多羅(Sutra), or 修妒路(Sutras). In Qin language, it means '契(qi),' signifying that it accords with the principle above and accords with the faculties of beings below. The term '經(jing)' now has three meanings: long-lasting, common, and 'by.' Seng Zhao said: '經(jing) is the constant way.' Xie Lingyun said: '經(jing) is the path, the ferry, and the thoroughfare.' It means that words arise from principle, and principle is revealed by words. Scholars, through spiritual understanding, attain thorough comprehension from the teachings of principle.

典 (Dian)

It is the 經(jing), the constant way, the law.

教 (Teaching)

梵音阿含(Agama). This translates to '教(jiao)' (teaching). The Vijnaptimatrata-siddhi states: '阿含(Agama) refers to the teachings spoken by all the Tathagatas.' The preface to the 長阿含經(Dirghagama Sutra) states: '阿含(Agama) in Qin language means '法歸(fagui),' which is the source of all goodness and the forest of total retention.' It is also called 阿笈摩(Agama) (this is new Sanskrit). All Sutras take the four dharmas of sound, name, sentence, and word as their essence. In reality, they take the Buddha's unpolluted sound as their essence, so it is called sound teaching. The Mahaprajnaparamita-sastra states: 'If an ascetic practices dhuta, diligently meditating in the early, middle, and late nights, and attains the path, this is the teaching of the Sravakas. If one observes the characteristics of dharmas, without bondage or liberation, and the mind becomes pure, this is the teaching of the Bodhisattvas.

十二分教 (Twelve Divisions of Teachings)

Also called the Twelve Divisions of Sutras. 1. 修多羅(Sutra) (契經(Qijing) - Sutra). 2. 祇夜(Geya) (應頌(Yingsong) - Verses).

)。三和伽羅(授記)。四伽他(調頌)。五尼陀羅(因緣)。六優陀那(自說)。七伊帝目多(本事)。八阇陀伽(本生)。九毗佛略(方廣)。十阿浮達摩(未有)。十一婆陀(譬喻)。十二優波提舍(論議)。若小乘。只有九部。無自說授記方廣等。

律

梵云毗尼。此翻名律。律法也。從教為名。謂斷。割。輕重。聞。遮。持。犯。故○清凈毗尼經云調伏煩惱為煩惱故名毗尼。新梵語云。毗奈耶唐言調伏。謂顯律儀調伏六根三毒故○薩娑多論云毗尼有四義。一(是佛)法平地萬善由之生長。二一切佛弟子皆依戒住。一切眾生依戒而有。三趣涅槃之初門。四(是佛)法瓔珞。能莊嚴佛法故。

五部律

出三藏記云。一婆粗富羅(即僧祇律)。二薩婆多(梁云一切有即十誦部)。三曇無德(梁云法鏡即四分部)。四彌沙塞(即五分部)。五迦葉毗(未至梁地)。

律名始

古今譯經圖記云。初是漢靈帝建寧二年庚戌安世高首譯出義決律一卷。次有比丘諸禁律一卷。至曹魏世。天竺僧曇摩迦羅。此云法時。到洛陽見僧全無律范。于嘉平年中。與曇諦譯出羯磨僧祇。戒心圖記即律名始也。

論

梵云。阿毗曇此云無比法。為分別慧故。而有四種。一梵云摩怛理迦此

【現代漢語翻譯】三、和伽羅（Vyakarana，授記）。四、伽他（Gatha，調頌）。五、尼陀羅（Nidana，因緣）。六、優陀那（Udana，自說）。七、伊帝目多（Itivuttaka，本事）。八、阇陀伽（Jataka，本生）。九、毗佛略（Vipulya，方廣）。十、阿浮達摩（Adbhuta Dharma，未曾有法）。十一、婆陀（Avadana，譬喻）。十二、優波提舍（Upadesha，論議）。若小乘，只有九部，無自說、授記、方廣等。

律

梵語為毗尼（Vinaya），此翻譯為律，是律法的意思。從教義而得名，意為斷除、割捨、輕重、聽聞、遮止、持守、違犯。清凈毗尼經說，調伏煩惱，因為調伏煩惱的緣故，所以名為毗尼。新的梵語也說，毗奈耶（Vinaya）翻譯成漢語就是調伏，意思是顯現律儀，調伏六根和三毒。薩婆多論說，毗尼有四種含義：一是佛法平地，萬善由此生長；二是所有佛弟子都依靠戒律安住，一切眾生依靠戒律而存在；三是通往涅槃的最初之門；四是佛法的瓔珞，能夠莊嚴佛法。

五部律

出自《三藏記》，包括：一、婆粗富羅（Mahasanghika，即僧祇律）。二、薩婆多（Sarvastivada，梁朝時稱為一切有部，即十誦律）。三、曇無德（Dharmaguptaka，梁朝時稱為法鏡部，即四分律）。四、彌沙塞（Mahisasaka，即五分律）。五、迦葉毗（Kasyapiya，未傳到梁朝）。

律的起始

《古今譯經圖記》記載，最初是漢靈帝建寧二年庚戌年，安世高首先翻譯出《義決律》一卷，其次有《比丘諸禁律》一卷。到了曹魏時期，天竺僧人曇摩迦羅（Dharmakala，意為法時）來到洛陽，看到僧人完全沒有律儀規範，于嘉平年間，與曇諦一起翻譯出《羯磨僧祇》。《戒心圖記》認為這是律的起始。

論

梵語為阿毗曇（Abhidharma），此翻譯為無比法，爲了分別智慧的緣故，而有四種。一、梵語為摩怛理迦（Matrika），此

【English Translation】 Vyakarana (grammar). Four, Gatha (verses). Five, Nidana (causes). Six, Udana (spontaneous utterances). Seven, Itivuttaka (thus-saids). Eight, Jataka (birth stories). Nine, Vipulya (extensive teachings). Ten, Adbhuta Dharma (wonders). Eleven, Avadana (parables). Twelve, Upadesha (instructions). If it is Hinayana, there are only nine parts, without spontaneous utterances, prophecies, or extensive teachings.

Vinaya (Discipline)

The Sanskrit term is Vinaya, which translates to 'discipline' or 'rules.' It is named after the teachings, meaning to cut off, to sever, to weigh the light and heavy, to hear, to prohibit, to uphold, and to transgress. The Qingjing Vinaya Sutra says that taming afflictions is called Vinaya because of taming afflictions. The new Sanskrit term also says that Vinaya translates to 'taming' in Chinese, meaning to manifest the precepts and tame the six senses and the three poisons. The Sarvastivada Shastra says that Vinaya has four meanings: first, it is the level ground of the Buddha-dharma, from which all good arises; second, all disciples of the Buddha rely on the precepts to abide, and all beings rely on the precepts to exist; third, it is the initial gate to Nirvana; fourth, it is the garland of the Buddha-dharma, capable of adorning the Buddha-dharma.

The Five Vinayas

From the Records of the Tripitaka: One, Mahasanghika (the Mahasanghika Vinaya). Two, Sarvastivada (called 'All Exists' in the Liang Dynasty, i.e., the Ten Recitation Vinaya). Three, Dharmaguptaka (called 'Dharma Mirror' in the Liang Dynasty, i.e., the Four-Part Vinaya). Four, Mahisasaka (i.e., the Five-Part Vinaya). Five, Kasyapiya (did not reach the Liang Dynasty).

The Beginning of Vinaya Names

The Illustrated Records of Translating Scriptures, Ancient and Modern, records that initially, in the second year of the Jianning era of Emperor Ling of the Han Dynasty, Gengxu year, An Shih-kao first translated one volume of the 'Meaning-Resolving Vinaya,' followed by one volume of the 'Various Prohibitions for Bhikshus.' During the Cao Wei Dynasty, the Indian monk Dharmakala (meaning 'Time of Dharma') came to Luoyang and saw that the monks had no disciplinary norms at all. During the Jiaping era, he and Dharmasatya translated the 'Karma Sanghika.' The 'Records of Precepts and Mind' considers this the beginning of Vinaya.

Abhidharma (Treatise)

The Sanskrit term is Abhidharma, which translates to 'Unsurpassed Dharma,' and it exists for the sake of distinguishing wisdom, and there are four types. One, the Sanskrit term is Matrika, this

云本母取出生之義也。二梵云奢薩怛啰此云議論。謂議詳空有。論量假實。三烏波你舍。此云近說。謂略說經中要義不次第故。四梵云阿毗達磨。此云對法。謂能對所對論也○又有二論。則攝前四焉。一宗論即宗大小乘經造也。二釋論釋大小乘經也。

大乘

梵云。摩訶衍此云大乘。大者。簡小之稱。乘者。運載為義○十二門論。龍樹菩薩問云。何名摩訶衍。答於二乘為上故。諸佛最大。是乘能至故。諸佛大人乘是乘故。能盡諸法。邊底故。名大乘○菩薩地持經云。有七種大名大乘。一法大。謂。方廣藏。最上大故。二心太。謂。發阿耨菩提心故。三解大。謂。解菩薩方等藏故。四凈心大。謂。過行解地故。五眾具大。謂。福德眾具故。六時大。謂三阿僧祇劫故。七得大。謂。得無上菩提故。

小乘

小者。簡非大也。謂。如來觀根逗機。方便施設也○文殊問經。文殊白佛言。世尊入涅槃后。未來弟子。云何諸部分別。佛言未來我弟子。有二十部。能令諸法住。並得四果。三藏平等無下中。上譬如海水。味無有異。如人有二十子。真實如來所說。根本二部。從大乘出。從般若波羅蜜出。聲聞。緣覺。諸佛皆從般若波羅蜜多出故。

三藏

經。律。論。謂之三藏。又佛藏菩薩藏。

【現代漢語翻譯】現代漢語譯本云本母，意為出生之義。梵語『奢薩怛啰』（Śāstra），這裡翻譯為『議論』，指的是詳細討論空與有。『論』是衡量假設與真實。『烏波你舍』（Upaniṣad），這裡翻譯為『近說』，指的是簡略地說經中的重要意義，不按次第。梵語『阿毗達磨』（Abhidharma），這裡翻譯為『對法』，指的是能對之法和所對之法的討論。又有兩種論，可以概括前面的四種論。一是宗論，即依據大小乘經典而造的論。二是釋論，即解釋大小乘經典的論。

大乘梵語『摩訶衍』（Mahāyāna），這裡翻譯為『大乘』。『大』，是相對於『小』而言的稱謂。『乘』，有運載的意思。龍樹菩薩在《十二門論》中問道：『為什麼叫做大乘？』回答說：『因為對於二乘（聲聞乘和緣覺乘）來說是至上的，諸佛最大，這個乘能夠到達（佛果），所以諸佛大人乘坐這個乘。能夠窮盡諸法，到達邊底，所以叫做大乘。』《菩薩地持經》中說，有七種『大』可以稱為大乘：一是法大，指的是方廣藏，是最上之大。二是心大，指的是發阿耨多羅三藐三菩提心。三是解大，指的是理解菩薩方等藏。四是凈心大，指的是超過行解之地。五是眾具大，指的是福德眾具。六是時大，指的是三大阿僧祇劫。七是得大，指的是獲得無上菩提。

小乘『小』，是相對於『非大』而言的。指的是如來觀察眾生的根器，隨機施設的方便法門。《文殊問經》中，文殊菩薩問佛說：『世尊入涅槃后，未來的弟子，如何對諸部進行分別？』佛說：『未來我的弟子，有二十部，能夠使諸法住世，並且證得四果。三藏平等，沒有下中上之分，譬如海水，味道沒有差異。如同人有二十個兒子，都是真實如來說的。根本二部，是從大乘出，從般若波羅蜜出。聲聞、緣覺、諸佛都是從般若波羅蜜多出。』

三藏經、律、論，稱為三藏。又稱佛藏、菩薩藏。

【English Translation】 English version 'Yun Ben Mu' means the meaning of birth. The Sanskrit term 'Śāstra' (奢薩怛啰), here translated as 'discussion', refers to a detailed discussion of emptiness and existence. 'Lun' (論) is to measure the hypothetical and the real. 'Upaniṣad' (烏波你舍), here translated as 'near saying', refers to briefly saying the important meanings in the scriptures, not in order. The Sanskrit term 'Abhidharma' (阿毗達磨), here translated as 'counter-dharma', refers to the discussion of the dharma that can be countered and the dharma that is countered. There are also two treatises that can summarize the previous four. One is the 'Zong Lun' (宗論), which is made according to the Mahayana and Hinayana scriptures. The second is the 'Shi Lun' (釋論), which explains the Mahayana and Hinayana scriptures.

Mahāyāna The Sanskrit term 'Mahāyāna' (摩訶衍), here translated as 'Great Vehicle'. 'Great' is a term relative to 'small'. 'Vehicle' has the meaning of carrying. Nāgārjuna Bodhisattva asked in the 'Twelve Gate Treatise': 'Why is it called Mahāyāna?' The answer is: 'Because it is supreme for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), the Buddhas are the greatest, and this vehicle can reach (Buddhahood), so the great Buddhas ride this vehicle. It can exhaust all dharmas and reach the end, so it is called Mahāyāna.' The 'Bodhisattva Bhumi-dhāraka Sutra' says that there are seven 'greats' that can be called Mahāyāna: First, the great dharma, which refers to the Vaipulya-pitaka, which is the supreme great. Second, the great mind, which refers to generating the mind of Anuttara-samyak-sambodhi. Third, the great understanding, which refers to understanding the Bodhisattva Vaipulya-pitaka. Fourth, the great pure mind, which refers to surpassing the land of practice and understanding. Fifth, the great assembly of merits, which refers to the assembly of merits. Sixth, the great time, which refers to the three great Asaṃkhyeya kalpas. Seventh, the great attainment, which refers to attaining unsurpassed Bodhi.

Hīnayāna 'Small' is relative to 'non-great'. It refers to the expedient methods that the Tathāgata observes the faculties of sentient beings and provides according to their capacity. In the 'Mañjuśrī Questions Sutra', Mañjuśrī Bodhisattva asked the Buddha: 'After the World Honored One enters Nirvana, how will future disciples distinguish the various schools?' The Buddha said: 'In the future, my disciples will have twenty schools, which can enable all dharmas to abide in the world and attain the four fruits. The Tripitaka is equal, without lower, middle, or upper distinctions, like the ocean water, the taste is no different. It is like a person having twenty sons, all of whom are truly spoken by the Tathāgata. The two fundamental schools come from the Mahāyāna, from the Prajñāpāramitā. Śrāvakas, Pratyekabuddhas, and Buddhas all come from the Prajñāpāramitā.'

Tripitaka The Sutras, Vinaya, and Shastras are called the Tripitaka. Also known as the Buddha-pitaka and Bodhisattva-pitaka.

聲聞藏。名三藏。藏者。攝也。謂。攝人攝法故○莊嚴論云。謂攝一切所應知義故○仁王經偈云。佛法眾海三寶藏。無量功德于中攝○阿毗達磨集論。云。何故如來建立三藏。為欲對治疑煩惱故。建立素呾囕藏。欲對治受用二邊隨煩惱故。建立毗奈耶藏。欲對治自見取執隨煩惱故。建立阿毗達磨藏。

八藏

菩薩處胎經云。胎化藏。中陰藏。摩訶衍藏戒律藏。十住菩薩藏。雜藏。金剛藏。佛藏。是為釋迦文佛經法具是矣○若今安置經律論處名藏者梵云俱舍。此言藏。謂。庫府之總稱也。

法門

肇云。言為世則。謂之法。眾聖所由。謂之門○智度論云。智者入三種法門。觀一切佛語皆是實法不相違。一蜫勒門(此云篋藏)二阿毗曇門。三空門。入蜫勒門。論議則無窮。入阿毗曇門。或佛自說諸法義名字。諸弟子種種集解。入空門者。所謂眾生空。法空。若大乘義。一切諸法。性自常空。不以智慧方便觀故空○八萬四千法門者。賢劫王經云。謂。佛最初修行諸波羅蜜多。乃至最後分佈佛體波羅蜜。三百五十度。一一皆具六波羅蜜。如是總有二千一百對治。貪瞋癡及等。分有八千四百。除四大種六無義(六塵也)所生過失十轉合。有八萬四千法門也。

法輪

大毗婆沙論云。何名法

【現代漢語翻譯】現代漢語譯本聲聞藏（Śrāvakapiṭaka）：名為三藏。藏的含義是『攝』，即攝取人與攝取法。《莊嚴論》中說：『攝取一切所應知之義』。《仁王經》的偈語說：『佛法眾海三寶藏，無量功德于中攝』。《阿毗達磨集論》中說：『如來為何建立三藏？爲了對治疑惑煩惱。建立素呾囕藏（Sūtrapiṭaka），爲了對治受用二邊的隨煩惱。建立毗奈耶藏（Vinayapiṭaka），爲了對治自見取執的隨煩惱。建立阿毗達磨藏（Abhidharmapiṭaka）。』八藏《菩薩處胎經》中說：胎化藏、中陰藏、摩訶衍藏（Mahāyāna-piṭaka）、戒律藏、十住菩薩藏、雜藏、金剛藏、佛藏。這就是釋迦文佛的完整經法。如果現在安置經、律、論的地方名為藏，那麼梵文是俱舍（kośa），意思是藏。指的是庫府的總稱。法門肇法師說：『言為世則，謂之法；眾聖所由，謂之門。』《智度論》中說：『智者入三種法門，觀一切佛語皆是實法不相違。一、蜫勒門（Kūrma-dvāra，此云篋藏），二、阿毗曇門（Abhidharma-dvāra），三、空門（Śūnyatā-dvāra）。入蜫勒門，論議則無窮。入阿毗曇門，或者佛自說諸法義名字，諸弟子種種集解。入空門者，所謂眾生空、法空。若大乘義，一切諸法，性自常空，不以智慧方便觀故空。』八萬四千法門，《賢劫王經》中說：『佛最初修行諸波羅蜜多（Pāramitā），乃至最後分佈佛體波羅蜜，三百五十度，一一皆具六波羅蜜。如此總有二千一百對治貪瞋癡及等。分有八千四百，除四大種六無義（六塵也）所生過失十轉合，有八萬四千法門。』法輪《大毗婆沙論》中說：『何名法』

【English Translation】 English version Śrāvakapiṭaka: It is named the Three Piṭakas. The meaning of 'Piṭaka' is 'to contain', that is, to contain people and to contain the Dharma. The Śūraṅgama Sūtra says: 'It contains all the meanings that should be known.' The verse in the Renwang Sutra says: 'The ocean of the Buddha-dharma is the treasury of the Three Jewels, and immeasurable merits are contained within it.' The Abhidharmasamuccaya says: 'Why did the Tathāgata establish the Three Piṭakas? It is to counteract the afflictions of doubt. The Sūtrapiṭaka is established to counteract the secondary afflictions of indulging in the two extremes. The Vinayapiṭaka is established to counteract the secondary afflictions of clinging to one's own views. The Abhidharmapiṭaka is established to counteract the secondary afflictions of clinging to one's own views.' The Eight Piṭakas The Bodhisattva in the Womb Sutra says: The Piṭaka of Transformation from the Womb, the Piṭaka of the Intermediate State, the Mahāyāna-piṭaka, the Piṭaka of Precepts, the Piṭaka of the Ten-Dwelling Bodhisattvas, the Miscellaneous Piṭaka, the Vajra Piṭaka, and the Buddha Piṭaka. This is the complete Dharma of Śākyamuni Buddha. If the place where the Sutras, Vinaya, and Abhidharma are placed is now called a Piṭaka, then the Sanskrit word is kośa, which means Piṭaka. It refers to the general name of a treasury. Dharma Gate Zhao said: 'Words are the standard for the world, which is called Dharma; the path followed by all sages is called the Gate.' The Mahāprajñāpāramitāśāstra says: 'The wise enter the three Dharma Gates and see that all the Buddha's words are true Dharma and do not contradict each other. First, the Kūrma-dvāra (meaning 'box storehouse'), second, the Abhidharma-dvāra, and third, the Śūnyatā-dvāra (Gate of Emptiness). Entering the Kūrma-dvāra leads to endless discussions. Entering the Abhidharma-dvāra, either the Buddha himself speaks of the meanings and names of all dharmas, or the disciples compile various explanations. Entering the Śūnyatā-dvāra means that beings are empty and dharmas are empty. According to the meaning of Mahāyāna, all dharmas are inherently empty and are not empty because of wisdom and skillful means.' The Eighty-Four Thousand Dharma Gates, the Bhadrakalpika Sūtra says: 'The Buddha initially practiced the Pāramitās, and finally distributed the Buddha's body Pāramitā, three hundred and fifty times, each possessing the six Pāramitās. Thus, there are a total of two thousand one hundred counteractions against greed, anger, delusion, and so on. Divided into eighty-four thousand, excluding the faults arising from the four great elements and the six meaningless things (the six sense objects), and the ten transformations, there are eighty-four thousand Dharma Gates.' Dharma Wheel The Mahāvibhāṣā says: 'What is the Dharma'

輪。答是法所成故。法為自性故。名法輪。如世間呼金輪等輪。是動轉不住義。舍此離彼義。能伏怨敵義。又圓滿義。謂。轂輻輞三事具足故。輪體法。即八聖道支也。初明小乘法輪者。以戒為先故。用正語正業正命為轂。轂根本也。依戒生定故。用正定正勤正念為輞。輞能攝錄。依定發慧故。用正見正思惟為輻。○次大乘法輪者。以智為先。用正見正思惟為轂。智惠皆名根本智故。次用正語正業正命為輻。輻依轂立。戒因智凈故。後用正。定正念正勤為輞。定因戒得。戒為定攝故。

二諦

一俗諦。又名安立諦。二真諦。又名非安立諦。又名勝義諦○婆沙論云。諦者實義。真義。如義。不顛倒義。無虛誑義○契經云。佛所說法。皆歸二諦。

四諦

一苦諦二集諦。三滅諦四道諦○毗婆沙論云。逼迫流轉。是苦相。生長能轉業。是集相。寂靜止息。是滅相。出離還滅。是道相。○又云。一切如來宣說。開示四諦法。拔濟有情。出離生死故。欲顯要由自勤修道不由他修故。

正法

婆沙論。正法有二種。一世俗正法。謂名句文身。即經律論也。二勝義正法。謂。聖道。即無漏根力覺支道支也。

佛法壽命

法住經云。佛告阿難。我涅槃后正法一千年。由女人出家故。

【現代漢語翻譯】現代漢語譯本輪（Chakra）。答：因為是由法所成就的，法是它的自性，所以稱為法輪。就像世間所說的金輪等輪一樣，意思是動轉不停留，捨棄此而離開彼，能夠降伏怨敵，又是圓滿的意思。所謂轂（hub）、輻（spoke）、輞（rim）三者都具備。輪的本體法，就是八聖道支。首先說明小乘的法輪，以戒為先導，用正語、正業、正命作為轂。轂是根本。因為依靠戒而生定，所以用正定、正勤、正念作為輞。輞能夠攝持。因為依靠定而生慧，所以用正見、正思惟作為輻。其次說明大乘的法輪，以智為先導，用正見、正思惟作為轂。智慧都可稱為根本智。其次用正語、正業、正命作為輻。輻依靠轂而立。因為戒因智慧而清凈。之後用正定、正念、正勤作為輞。定因戒而得，戒為定所攝持。二諦一、俗諦，又名安立諦。二、真諦，又名非安立諦，又名勝義諦。《婆沙論》說：『諦』是真實義、真義、如義、不顛倒義、沒有虛誑義。《契經》說：佛所說的法，都歸於二諦。四諦一、苦諦，二、集諦，三、滅諦，四、道諦。《毗婆沙論》說：逼迫流轉，是苦的相狀。生長能夠轉變業，是集的相狀。寂靜止息，是滅的相狀。出離還滅，是道的相狀。又說：一切如來說明、開示四諦法，是爲了救拔有情眾生，使他們出離生死輪迴。想要顯示重要的在於自己勤奮修行道，而不是依靠他人修行。正法《婆沙論》說：正法有兩種。一是世俗正法，指名句文身，也就是經、律、論。二是勝義正法，指聖道，也就是無漏根、力、覺支、道支。佛法壽命《法住經》說：佛告訴阿難，我涅槃后正法住世一千年，因為女人出家的緣故。

【English Translation】 English version Wheel (Chakra). Answer: Because it is formed by Dharma, and Dharma is its nature, it is called the Dharma wheel (wheel of Dharma). Just like the worldly saying of golden wheel etc., it means constantly moving and not staying, abandoning this and leaving that, being able to subdue enemies, and also meaning completeness. The so-called hub, spoke, and rim are all complete. The Dharma of the wheel's essence is the Eightfold Noble Path. First, explaining the Hinayana Dharma wheel, it takes precepts as the guide, using Right Speech, Right Action, and Right Livelihood as the hub. The hub is the root. Because of relying on precepts to generate Samadhi (concentration), it uses Right Concentration, Right Effort, and Right Mindfulness as the rim. The rim can hold and gather. Because of relying on Samadhi to generate wisdom, it uses Right View and Right Thought as the spokes. Next, explaining the Mahayana Dharma wheel, it takes wisdom as the guide, using Right View and Right Thought as the hub. Wisdom can be called fundamental wisdom. Next, it uses Right Speech, Right Action, and Right Livelihood as the spokes. The spokes rely on the hub to stand. Because precepts are purified by wisdom. Afterwards, it uses Right Concentration, Right Mindfulness, and Right Effort as the rim. Samadhi is obtained through precepts, and precepts are contained by Samadhi. Two Truths 1. Conventional Truth, also known as Established Truth. 2. Ultimate Truth, also known as Non-Established Truth, also known as Supreme Truth. The Vibhasa (Mahavibhasa) says: 'Truth' means reality, true meaning, suchness, non-reversed meaning, and non-deceptive meaning. The Sutra says: All the Dharma spoken by the Buddha returns to the Two Truths. Four Noble Truths 1. Truth of Suffering (Dukkha), 2. Truth of the Origin of Suffering (Samudaya), 3. Truth of the Cessation of Suffering (Nirodha), 4. Truth of the Path to the Cessation of Suffering (Magga). The Vibhasa says: Pressing and flowing is the characteristic of suffering. Growing and being able to transform karma is the characteristic of accumulation. Tranquility and cessation is the characteristic of cessation. Liberation and reversion to extinction is the characteristic of the path. It also says: All the Tathagatas explain and reveal the Four Noble Truths in order to rescue sentient beings and liberate them from the cycle of birth and death. It wants to show that the important thing is to diligently cultivate the path oneself, rather than relying on others to cultivate. Right Dharma The Vibhasa says: There are two kinds of Right Dharma. One is the worldly Right Dharma, which refers to names, sentences, and body of words, that is, the Sutras, Vinaya (discipline), and Shastras (treatises). The second is the ultimate Right Dharma, which refers to the Noble Path, that is, the un-leaking roots, powers, limbs of enlightenment, and limbs of the path. Lifespan of the Buddha's Dharma The Dharma-Staying Sutra says: The Buddha told Ananda, after my Nirvana, the Right Dharma will abide in the world for one thousand years, because of women leaving home (becoming nuns).

減五百年。像法一千年。未法一萬年○鈔云。正法有二。一證正法。約證聖道說。正猶證也。二教正法。謂。內法文字。總名正法。統像末說。若正法時。有教有行有證故。若像法時。像似也。有教有行。似正法時則證果者鮮矣。若末法時。空有教。無修行者○大毗婆沙論云。佛言有二補特伽羅。能住持正法。謂。說者行者。若持教者。相續不滅。能令世俗正法久住。若持證者。相續不滅。能令勝義。正。法久住持。正法人有二。一持教法者。謂續誦解說經律論等。持正法者。謂。能修證無漏聖道。

佛法先後

報恩經云。佛以法為師。佛從法生。法是佛母。佛依法住。於三寶中。何不以法為初。佛言。法雖是佛師。而非佛不弘。所謂道由人弘。是故佛先。法后也。右法寶訖。

僧寶

法苑珠林雲。夫論僧寶者。謂。禁戒守真威儀出俗圖方外以發心。棄世間而立法。宮榮無以動其意。親屬莫能累其想。弘道以報四恩。育德以資三有。高越人天。重逾金王。稱為僧寶○順正理論云。僧有五種。一無恥僧。謂毀戒披法服者。二啞羊僧。謂於三藏教不了達。無聽說用。三朋黨僧。謂于游散營務斗諍。善巧結構。此三種多分造非法業。四世俗僧謂善異生此通作法非法業。五勝義僧。謂。四果此定不容

【現代漢語翻譯】現代漢語譯本減五百年。像法一千年。末法一萬年。（鈔文解釋說）正法時期有兩種含義：一是證正法，從證得聖道的角度來說，『正』就是證得的意思。二是教正法，指佛法的文字記載，總稱為正法，統攝像法和末法時期。正法時期，有教義、有修行、有證悟。像法時期，『像』是相似的意思，有教義、有修行，但證得果位的人就很少了，類似於正法時期。末法時期，只有教義，沒有修行的人。（《大毗婆沙論》中說）佛說有兩種補特伽羅（人）能夠住持正法：一是說法者，二是修行者。如果能夠保持教法的傳承不滅，就能使世俗的正法長久住世。如果能夠保持證悟的傳承不滅，就能使勝義的正法長久住世。住持正法的人有兩種：一是住持教法的人，即繼續誦讀、理解、解說經律論等。二是住持證法的人，即能夠修證無漏聖道的人。

佛法先後

《報恩經》中說，佛以法為師，佛從法而生，法是佛的母親，佛依靠法而住。在三寶中，為什麼不以法為先呢？佛說，法雖然是佛的老師，但沒有佛就不能弘揚。所謂道由人弘揚，所以佛在前，法在後。以上是法寶的內容。

僧寶

《法苑珠林》中說，所謂僧寶，是指嚴守戒律、保持真誠、威儀出衆、超脫世俗，爲了發菩提心，捨棄世間，建立佛法。宮廷的榮華富貴不能動搖他們的意志，親屬也不能牽累他們的思想。弘揚佛道以報答四重恩情，培育德行以資助三界眾生。他們的境界超越人天，他們的價值超過金銀珠寶，所以被稱為僧寶。（《順正理論》中說）僧有五種：一是**僧，指毀犯戒律卻披著袈裟的人。二是啞羊僧，指對三藏教義不瞭解，沒有講說能力的人。三是朋黨僧，指熱衷於遊玩散漫、經營事務、爭鬥，善於拉幫結派的人。這三種僧大多造作非法之業。四是世俗僧，指善良的凡夫俗子，他們既可能造作合乎佛法的行為，也可能造作不合乎佛法的行為。五是勝義僧，指證得四果的聖者，他們一定不會造作非法之業。

【English Translation】 English version Reducing by five hundred years. Semblance Dharma (Xiangfa) for one thousand years. Degenerate Dharma (Mofa) for ten thousand years. (Commentary says) There are two aspects to the Proper Dharma (Zhengfa) period: first, the Dharma of Realization (Zheng Zhengfa), speaking from the perspective of attaining the holy path; 'Proper' means 'attainment'. Second, the Dharma of Teaching (Jiao Zhengfa), referring to the written teachings of Buddhism, collectively called Proper Dharma, encompassing both Semblance and Degenerate Dharma periods. In the Proper Dharma period, there are teachings, practice, and realization. In the Semblance Dharma period, 'Semblance' means similar; there are teachings and practice, but few attain the fruit, resembling the Proper Dharma period. In the Degenerate Dharma period, there are only teachings, without practitioners. (The Mahavibhasa states) The Buddha said there are two types of pudgalas (persons) who can uphold the Proper Dharma: those who teach and those who practice. If the transmission of teachings is not extinguished, it can cause the mundane Proper Dharma to abide long in the world. If the transmission of realization is not extinguished, it can cause the ultimate Proper Dharma to abide long. There are two types of people who uphold the Proper Dharma: first, those who uphold the Dharma of Teaching, namely, continuing to recite, understand, and explain the sutras, vinaya, and shastras. Second, those who uphold the Dharma of Realization, namely, those who can cultivate and realize the undefiled holy path.

The Order of the Buddha Dharma

The Baoen Jing (Sutra of Gratitude) says, 'The Buddha takes the Dharma as his teacher, the Buddha is born from the Dharma, the Dharma is the Buddha's mother, the Buddha abides in the Dharma. Among the Three Jewels, why not put the Dharma first?' The Buddha said, 'Although the Dharma is the Buddha's teacher, it cannot be propagated without the Buddha. As the saying goes, the Way is propagated by people, therefore the Buddha comes first, and the Dharma comes after.' The above is the content regarding the Dharma Jewel.

The Sangha Jewel

The Fa Yuan Zhu Lin (Forest of Pearls in the Garden of the Dharma) says, 'The Sangha Jewel refers to those who strictly observe the precepts, maintain sincerity, possess outstanding deportment, and transcend the mundane world, in order to generate bodhicitta (the aspiration for enlightenment), abandon the world, and establish the Dharma. Palatial glory cannot move their will, and relatives cannot burden their thoughts. They propagate the Dharma to repay the four debts of gratitude, and cultivate virtue to benefit the beings of the three realms. Their state transcends humans and devas, and their value exceeds gold and jewels, therefore they are called the Sangha Jewel.' (The Shun Zheng Li Lun (Commentary on Following the Right Principle) says) There are five types of Sangha: first, **Sangha, referring to those who violate the precepts but wear the robes. Second, Mute Sheep Sangha, referring to those who do not understand the Tripitaka (three collections of Buddhist texts) and have no ability to teach. Third, Factional Sangha, referring to those who are keen on wandering, managing affairs, and fighting, and are good at forming cliques. These three types of Sangha mostly create unlawful karma. Fourth, Mundane Sangha, referring to good ordinary people, who may create both lawful and unlawful karma. Fifth, Supreme Sangha, referring to those who have attained the four fruits (of Stream-enterer, Once-returner, Non-returner, and Arhat), who will definitely not create unlawful karma.

造非法業○十輪經云。僧有二種。一勝義僧。即佛菩薩二乘等。般若燈論云。四果人。謂與戒定慧解脫解脫知見和合故。名僧也。

菩薩

菩薩者。具足應云菩提薩埵。唐言覺有情。覺者。所求果也有情者。所度境也。言摩訶薩者。此云大有情即能求能度人也。地持論云薩埵是勇猛義精進義求大菩提故名摩訶薩。

聲聞

聲聞者。瑜伽論云諸佛聖教。聲為上首。從師友所聞。此聲教。展轉修證。永出世間小行小果故。名聲聞。

獨覺

梵云。畢勒支底迦。唐言獨行。此有二。謂部行。麟喻也。瑜伽論云。常樂寂靜。不欲雜居修加行滿無師友教自然獨出世間中行中果故名獨覺。或觀緣悟道。又名緣覺華嚴經云。上品十善道修治清凈。不從他教。自覺悟故。大悲方便不具足故。悟解甚深因緣法故○二住持僧者淮高僧傳有十科。一譯經。二解義。三習禪。四明律。五護法。六感通。七遺身。八讀誦。九興福。十聲德(通惠大師云。為僧不預於十科。事佛徒勞于百歲)。右僧寶訖。

福田

彥悰法師福田論云。夫福田者何也。三寶之謂也。功成妙智道登圓覺。佛也。玄理幽微。正教精誠。法也。禁戒守真。威儀出俗僧也。皆是四生導首。六趣舟航。

供養三寶

【現代漢語翻譯】現代漢語譯本『造非法業』，《十輪經》中說，僧有二種：一是勝義僧（指佛、菩薩、二乘等）。《般若燈論》中說，四果人（指與戒、定、慧、解脫、解脫知見和合的人）稱為僧。

菩薩

菩薩，完整地說應為菩提薩埵（Bodhisattva），唐語意為『覺有情』。『覺』指所求的果位，『有情』指所度的眾生。『摩訶薩』（Mahasattva）意為『大有情』，即能求果位也能度眾生的人。《地持論》中說，薩埵（Sattva）是勇猛、精進的意思，因為求大菩提，所以稱為摩訶薩。

聲聞

聲聞，《瑜伽論》中說，諸佛的聖教，以聲為首要，從師友處聽聞這些聲教，輾轉修證，永遠脫離世間，修小行，得小果，所以稱為聲聞。

獨覺

梵語為畢勒支底迦（Pratyekabuddha），唐語意為『獨行』。這有二種：一是部行，即麟喻。《瑜伽論》中說，常樂於寂靜，不喜與人雜居，修加行圓滿，沒有師友教導，自然獨自出世間，修中行，得中果，所以稱為獨覺。或者通過觀察因緣而悟道，又名緣覺。《華嚴經》中說，上品十善道修治清凈，不從他人教導，自己覺悟，因為大悲方便不具足，所以悟解甚深的因緣法。二是住持僧，淮高僧傳中有十科：一、譯經，二、解義，三、習禪，四、明律，五、護法，六、感通，七、遺身，八、讀誦，九、興福，十、聲德。（通惠大師說，做僧人不參與這十科，事奉佛徒勞一百年）。以上是僧寶的內容。

福田

彥悰法師在《福田論》中說，什麼是福田呢？就是三寶。功成妙智，道登圓覺，是佛。玄理幽微，正教精誠，是法。禁戒守真，威儀出俗，是僧。都是四生（胎生、卵生、濕生、化生）的引導者，六趣（地獄、餓鬼、畜生、阿修羅、人、天）的舟船。

供養三寶

【English Translation】 English version 『Creating illegal karma,』 the Dasacakra-Ksitigarbha Sutra says that there are two types of Sangha: one is the 『Sangha of Ultimate Meaning』 (referring to Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas). The Prajna-pradipa states that the 『Four Fruition Arhats』 (those who are in harmony with precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation) are called Sangha.

Bodhisattva

Bodhisattva, fully stated, should be Bodhisattva (Bodhisattva), which in Tang language means 『sentient being of awakening』. 『Awakening』 refers to the fruit one seeks, and 『sentient being』 refers to the beings one liberates. Mahasattva (Mahasattva) means 『great sentient being,』 that is, one who can seek the fruit and liberate beings. The Yogacarabhumi-sastra says that Sattva (Sattva) means courageous and diligent, and because one seeks great Bodhi, one is called Mahasattva.

Sravaka

Sravaka, the Yogacarabhumi-sastra says that the sacred teachings of all Buddhas take sound as the foremost. Hearing these teachings from teachers and friends, one cultivates and realizes them, permanently leaving the world, practicing small practices, and attaining small fruits, hence the name Sravaka.

Pratyekabuddha

In Sanskrit, it is Pratyekabuddha (Pratyekabuddha), which in Tang language means 『solitary goer.』 There are two types: one is the 『group goer,』 which is like the rhinoceros analogy. The Yogacarabhumi-sastra says that one constantly delights in tranquility, does not like to live in mixed company, completes the practice, without teachers or friends, naturally emerges alone from the world, practices middle practices, and attains middle fruits, hence the name Pratyekabuddha. Or one attains enlightenment through observing conditions, also known as Pratyeka-buddha. The Avatamsaka Sutra says that the upper-grade ten wholesome paths are cultivated purely, not from the teachings of others, but one awakens oneself, because the great compassion and skillful means are not complete, therefore one understands the profound Dharma of Dependent Origination. The second is the 『Abiding Sangha,』 the Biographies of Eminent Monks of Huai has ten categories: 1. Translating scriptures, 2. Explaining meanings, 3. Practicing Chan, 4. Clarifying precepts, 5. Protecting the Dharma, 6. Responding to spiritual influences, 7. Abandoning the body, 8. Reciting scriptures, 9. Promoting blessings, 10. Renowned virtue. (Master Tonghui said, 『If a monk does not participate in these ten categories, serving the Buddha is in vain for a hundred years.』) The above is the content of the Sangha Jewel.

Field of Merit

Master Yancong in the Treatise on Fields of Merit says, 『What is the field of merit? It is the Three Jewels. Accomplishing wonderful wisdom, attaining perfect enlightenment, is the Buddha. Profound and subtle principles, pure and sincere teachings, are the Dharma. Upholding precepts and guarding truth, dignified and transcending the mundane, is the Sangha. All are guides for the four types of birth (womb-born, egg-born, moisture-born, and transformation-born), and boats for the six realms (hell, hungry ghosts, animals, asuras, humans, and devas).』

Offering to the Three Jewels

大方廣不思議境界經云。供養佛者得大福德。速成阿耨菩提。令諸眾生皆獲安樂。供養法者。增長智慧證法自在。能了知諸法實性。供養僧者。增長無量福德資糧。致成佛道。

供養佛

寶積經。廣博仙人問。佛滅度后。云何種植。獲福報耶佛言。諸如來者。皆是法身。若在世。或滅后。所有供養。福無有異。又問。福為積聚耶。佛言。譬如甘蔗未壓之時。汁不可見。彼於一節二節之中。求汁積聚了無見者。然彼汁不從外得。福德果報亦復如是。不在施主手中。心中身中。亦不相離。猶影隨形○大集經。商主天子問。佛在世日供養。世尊是受者。而施者獲福。世尊滅后。供養形像。誰是受者。佛言。諸佛如來法身也。若在世若滅度。所有供養。其福無異○善生經云佛言如來即是一切智藏。是故智者。應當志心勤修供給。生身滅身。形像塔廟既供養已。於己身中。莫生輕想。於三寶所。亦應如是。若我現在。若涅槃后。等無有異○優婆塞戒經。佛言有人言。供養施於塔像不得壽命色力安樂辯才以無受者故是義不然有信心故用施主信心佈施是故得是五常福報。譬如比丘修習慈心。實無受者。而亦獲得無量果報。

贊佛

菩薩本行經。阿難白佛。若使有人以四句偈讚歎如來。得幾功德。佛言。正

【現代漢語翻譯】現代漢語譯本

《大方廣不思議境界經》中說：『供養佛的人，能獲得巨大的福德，迅速成就阿耨多羅三藐三菩提（梵語：anuttara-samyak-sambodhi，無上正等正覺），使一切眾生都能獲得安樂。供養法的人，能增長智慧，證得法的自在，能夠了知諸法的真實體性。供養僧的人，能增長無量的福德資糧，最終成就佛道。』

供養佛

《寶積經》中，廣博仙人問道：『佛滅度后，如何種植善根才能獲得福報呢？』佛說：『諸如來都是法身。無論在世或滅度后，所有的供養，福德沒有差別。』又問：『福德是積聚的嗎？』佛說：『譬如甘蔗未壓榨時，汁液不可見。在一節兩節中，尋找汁液的積聚也看不到。然而那汁液不是從外面得來的。福德果報也是如此，不在施主的手中，心中，身中，也不相分離，就像影子跟隨形體一樣。』

《大集經》中，商主天子問道：『佛在世時供養，世尊是受者，所以施者獲得福報。世尊滅度后，供養形像，誰是受者呢？』佛說：『諸佛如來是法身。無論在世或滅度，所有的供養，其福德沒有差別。』

《善生經》中佛說：『如來就是一切智藏。因此智者應當專心勤奮地修習供養，無論是佛的生身還是滅身，形像塔廟供養后，對於自己的身體，不要產生輕視的想法。對於三寶（佛、法、僧），也應當如此。無論我現在在世，還是涅槃后，都是一樣的。』

《優婆塞戒經》中，佛說：『有人說，供養佈施于塔像，不能得到壽命、色貌、力量、安樂、辯才，因為沒有受者。這種說法是不對的。因為有信心，用施主的信心佈施，所以能得到這五種常有的福報。譬如比丘修習慈心，實際上沒有受者，但也獲得無量的果報。』

贊佛

《菩薩本行經》中，阿難問佛：『如果有人用四句偈頌讚嘆如來，能得到多少功德？』佛說：『正』

【English Translation】 English version

The Avatamsaka Sutra (Da Fang Guang Bu Si Yi Jing Jie Jing) says: 'Those who make offerings to the Buddha obtain great merit, quickly achieve anuttara-samyak-sambodhi (supreme complete enlightenment), and enable all sentient beings to obtain peace and happiness. Those who make offerings to the Dharma increase wisdom, attain freedom in the Dharma, and are able to understand the true nature of all dharmas. Those who make offerings to the Sangha increase immeasurable merit and resources, leading to the attainment of Buddhahood.'

Offering to the Buddha

In the Ratnakuta Sutra (Bao Ji Jing), the Wide-Visioned Immortal asked: 'After the Buddha's parinirvana, how should one plant good roots to obtain blessings?' The Buddha said: 'All Tathagatas are Dharmakaya (Dharma body). Whether in this world or after parinirvana, all offerings have the same merit.' He further asked: 'Is merit accumulated?' The Buddha said: 'For example, when sugarcane is not yet pressed, the juice is not visible. Seeking the accumulation of juice in one or two sections, one sees nothing. However, that juice does not come from outside. The fruits of merit are also like this; they are not in the donor's hands, heart, or body, nor are they separate, just as a shadow follows a form.'

In the Mahasamghata Sutra (Da Ji Jing), the Merchant Prince asked: 'When the Buddha was in the world, the World-Honored One was the recipient of offerings, so the donor obtained merit. After the World-Honored One's parinirvana, when offerings are made to images, who is the recipient?' The Buddha said: 'The Tathagatas are Dharmakaya. Whether in this world or after parinirvana, all offerings have the same merit.'

The Singalaka Sutra (Shan Sheng Jing) says: 'The Buddha said: 'Tathagata is the treasury of all wisdom. Therefore, the wise should wholeheartedly and diligently cultivate offerings, whether to the Buddha's physical body or after parinirvana, to images, stupas, and temples. Having made offerings, do not generate contemptuous thoughts towards your own body. You should also treat the Three Jewels (Buddha, Dharma, Sangha) in the same way, whether I am in this world or after nirvana; there is no difference.'

In the Upasaka Sutra (You Po Sai Jie Jing), the Buddha said: 'Some people say that making offerings and giving to stupas and images does not result in longevity, beauty, strength, happiness, or eloquence because there is no recipient. This is not correct. Because of faith, using the donor's faith to give, one obtains these five constant blessings. For example, when a bhikshu cultivates loving-kindness, there is actually no recipient, but he still obtains immeasurable rewards.'

Praising the Buddha

In the Bodhisattva's Deeds Sutra (Pu Sa Ben Xing Jing), Ananda asked the Buddha: 'If someone uses a four-line verse to praise the Tathagata, how much merit will they obtain?' The Buddha said: 'Truly'

使億百千那術無數眾生。皆得辟支佛道設有人供養是等衣服飲食醫藥床臥敷具。滿百歲其功德多否。可難言甚多。佛言若人以四句偈用歡喜心。讚歎如來所得功德。過於上福。百千萬倍。無以為喻○智度論云。若聞諸佛功德。心尊重。恭敬讚歎知一切眾生中德無過者故。言尊也。敬畏之心。過於君王父母師長利益故。言重也。謙遜畏難故。曰恭也。推其智德故。曰敬也。美其功德為贊。贊之不足。又稱揚之。為嘆。

唸佛

智度論云。但一稱南無佛。是人亦得畢苦。其福無盡。問云何但空稱佛名字。便得畢苦。其福不盡。答是人曾聞佛功德。能度人老病死。若少供養及稱名字。得福無量。亦至畢苦○楞嚴經大勢至菩薩云。超日月光如來。教我念佛三昧。譬如有人一專憶人一。專忘如是二人。若逢不逢或見。非見。二人相憶。念深如是。乃至從生至生。同於形影不相乖異。十方如來憐念眾生。如母憶子。若子逃逝。雖憶何為。子若憶母如母憶時。母子歷生不相違遠。若眾生心憶佛。唸佛現前。當來必定見佛。去佛不遠。不假方便。自得心開。如染香人。身有香氣。此則名為𪰎光莊嚴。我本因地。以唸佛心。入無生忍。今於此界。攝唸佛人。歸於凈土。

觀佛

護國經。佛。問波斯匿王言。汝以

【現代漢語翻譯】現代漢語譯本使億百千那由他無數眾生，都能證得辟支佛（Pratyekabuddha，緣覺）的果位。假設有人用各種衣服、飲食、醫藥、床鋪臥具等來供養這些辟支佛，供養滿一百年，他的功德多嗎？可難回答說：『非常多。』佛說：『如果有人用四句偈，以歡喜心讚歎如來（Tathagata，佛），他所獲得的功德，超過上述的福報百千萬倍，無法比喻。』《智度論》中說：『如果聽聞諸佛的功德，內心尊重、恭敬讚歎，因為知道在一切眾生中沒有比佛的功德更殊勝的，所以說『尊』。敬畏佛的心，超過對君王、父母、師長的敬畏，因為佛能帶來利益，所以說『重』。謙遜而畏懼困難，所以說『恭』。推崇佛的智慧功德，所以說『敬』。讚美佛的功德為『贊』，讚美還不夠，又加以稱揚，這叫做『嘆』。唸佛《智度論》中說：『只要唸一聲『南無佛』（Namo Buddha，皈依佛），這個人也能了脫生死之苦，他的福報是無窮無盡的。』有人問：『為什麼僅僅是口頭稱念佛的名字，就能了脫生死之苦，福報無窮無盡呢？』回答說：『這個人曾經聽聞過佛的功德，知道佛能救度眾生脫離老病死苦。如果稍微供養佛，或者稱念佛的名字，就能得到無量的福報，乃至了脫生死之苦。』《楞嚴經》中大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）說：『超日月光如來（Buddha Prabhavati），教我念佛三昧（Buddha-smṛti-samādhi，唸佛禪定）。譬如兩個人，一個人專心憶念另一個人，一個人卻專門忘記另一個人。這樣兩個人，即使相逢也如同不逢，即使相見也如同不見。如果兩個人互相憶念，憶念得深切，乃至生生世世，都如同形影不離，不會互相違背。十方如來憐憫憶念眾生，就像母親憶念兒子。如果兒子逃走，即使母親憶念又有什麼用呢？如果兒子憶念母親，就像母親憶念兒子一樣，那麼母子生生世世都不會互相遠離。如果眾生心裡憶念佛，唸佛就會在眼前顯現，將來必定能見到佛，離佛不遠。不需要藉助其他方便，自然就能心開悟解。就像染香的人，身上自然帶有香氣。這就叫做香光莊嚴。我最初在因地修行時，以唸佛的心，證入無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟）。現在我在這娑婆世界，攝受唸佛的人，讓他們迴歸凈土。』觀佛《護國經》中，佛問波斯匿王（Prasenajit）說：『你以……』

【English Translation】 English version To enable hundreds of thousands of nayutas of countless sentient beings to attain the state of Pratyekabuddha (Solitary Buddha). Suppose someone were to offer these Pratyekabuddhas clothing, food, medicine, beds, and bedding for a hundred years, would their merit be great? It would be difficult to say other than 'Extremely great.' The Buddha said, 'If someone were to use a four-line verse with a joyful heart to praise the Tathagata (Thus Come One), the merit they would obtain would exceed the above merit by hundreds of thousands of times, beyond comparison.' The Mahaprajnaparamita Sastra says, 'If one hears of the virtues of all the Buddhas and respects and praises them with their heart, knowing that among all sentient beings there is no virtue greater than that of the Buddha, hence the word 'respect'. The fear and reverence of the heart exceeds that towards kings, parents, teachers, and elders because the Buddha brings benefit, hence the word 'weighty'. Being humble and fearing difficulties, hence the word 'reverent'. Extolling their wisdom and virtue, hence the word 'respect'. Praising their virtues is 'praise', and if praise is not enough, then further extolling them is called 'admiration'.' Recitation of Buddha's Name The Mahaprajnaparamita Sastra says, 'Even just one utterance of 'Namo Buddha' (Homage to the Buddha), that person can end suffering, and their blessings are inexhaustible.' Someone asks, 'How can merely verbally reciting the Buddha's name lead to the end of suffering and inexhaustible blessings?' The answer is, 'This person has heard of the Buddha's virtues and knows that the Buddha can deliver people from old age, sickness, and death. If they make even a small offering to the Buddha or recite the Buddha's name, they will receive immeasurable blessings and even end suffering.' In the Surangama Sutra, Mahāsthāmaprāpta Bodhisattva says, 'Buddha Prabhavati taught me the Buddha-smṛti-samādhi (Buddha Recitation Samadhi). It is like two people, one who single-mindedly remembers the other, and the other who deliberately forgets the first. If these two people meet or do not meet, see or do not see, if they remember each other with deep mindfulness, then even from life to life, they will be like form and shadow, inseparable. The Tathagatas of the ten directions cherish and remember sentient beings like a mother remembers her child. If the child runs away, what is the use of the mother's remembrance? If the child remembers the mother as the mother remembers the child, then mother and child will not be far apart in life after life. If sentient beings remember the Buddha in their hearts, the Buddha will appear before them, and in the future, they will surely see the Buddha and not be far from the Buddha. Without relying on other means, they will naturally open their minds and attain enlightenment. It is like a person who dyes themselves with fragrance; their body will naturally have a fragrance. This is called adornment with fragrant light. In my original causal ground, I entered the Anutpattika-dharma-kṣānti (non-origination forbearance) with the mind of Buddha-remembrance. Now, in this realm, I gather those who recite the Buddha's name and guide them to the Pure Land.' Contemplation of the Buddha In the Protect the Nation Sutra, the Buddha asked King Prasenajit, 'You with...'

何相而觀如來。王言觀身實相。觀佛亦然。無前際無後際無中際。不住三際。不離三際。不住五蘊。不離五蘊。不住四大。不離四大。不住六處。不離六處。不住三界。不離三界。乃至非見聞覺知。心行處滅。言語道斷。同真際等法性。我以此相觀如來。佛言。善男子如汝所說。諸佛如來力無畏等。河沙功德。諸不共法。悉皆如是。修般若波羅蜜多者。應如是觀。若他觀者名為邪觀。

禮佛

大方廣寶篋經。智燈聲聞問文殊言。云何禮佛。文殊言。若見法凈。名見佛凈。若身若心。不低不昂。正直而住。不動不搖。其心寂靜。行寂靜行。是名禮佛○法苑。齋有天竺三藏勒那。譯出七種禮法。一我慢禮。謂依位次。心無恭敬。心馳外境。五輪不具。如碓上下。二唱和禮。謂粗正威儀。心無凈想。見人則身輕急禮人去則身墮心疲。蓋心散而口唱也。三身心恭敬禮。謂聞唱佛名。便唸佛相。身心恭敬。情無厭怠。四發智清凈禮。謂達佛境界。隨心現量。禮一佛則禮一切佛。禮一拜則禮法界。以佛法身融通故。五遍入法界禮。謂自觀身心等法。從本以來。不離法界。佛我平等。今禮一佛。即是遍禮。法界諸佛。六正觀禮。謂禮自佛。不緣他佛。何以故。一切眾生各有佛性。平等正覺。七實相平等禮。謂前猶有禮有

【現代漢語翻譯】現代漢語譯本：『應以何種形象來觀察如來呢？』國王回答說：『觀察身體的真實相狀，觀察佛也是如此。沒有前際、沒有後際、沒有中際，不住於過去、現在、未來這三際，也不脫離這三際。不住於色、受、想、行、識這五蘊，也不脫離這五蘊。不住于地、水、火、風這四大，也不脫離這四大。不住于眼、耳、鼻、舌、身、意這六處，也不脫離這六處。不住于欲界、色界、無色界這三界，也不脫離這三界。乃至超越見聞覺知，心識的活動止息，言語的道路斷絕，等同於真如實際，等同於法性。我以此種形象來觀察如來。』佛說：『善男子，正如你所說，諸佛如來的十力、四無畏等，如恒河沙數般的功德，以及種種不共之法，都是如此。修習般若波羅蜜多的人，應當這樣觀察。如果以其他方式觀察，就稱為邪觀。』

禮佛

《大方廣寶篋經》。智燈聲聞問文殊菩薩說：『應如何禮佛？』文殊菩薩說：『如果見到法的清凈，就名為見到佛的清凈。身體和心，不高不低，正直而住，不動不搖，內心寂靜，行寂靜之行，這名為禮佛。』○《法苑珠林》記載，天竺三藏勒那翻譯出七種禮法：一、我慢禮：指依循位次，心中沒有恭敬，心神馳騁于外境，五輪不具足，如同舂米的碓上下運動。二、唱和禮：指粗略端正威儀，心中沒有清凈的念想，見到人就輕率地急速禮拜，人離開后就身體懈怠，內心疲憊，這是因為心散亂而口中唱誦。三、身心恭敬禮：指聽到唱唸佛名，便憶念佛的形象，身心恭敬，情意沒有厭倦懈怠。四、發智清凈禮：指通達佛的境界，隨心顯現，禮拜一佛就等於禮拜一切佛，禮拜一拜就等於禮拜整個法界，因為佛的法身是融通的。五、遍入法界禮：指自我觀察身心等法，從本來就沒有離開法界，佛與我平等，現在禮拜一佛，就是普遍禮拜法界諸佛。六、正觀禮：指禮拜自心中的佛，不攀緣他佛。為什麼呢？因為一切眾生各自具有佛性，平等正覺。七、實相平等禮：指前面的禮拜還有能禮和所禮的區別

【English Translation】 English version: 'How should one contemplate the Tathagata?' The king replied, 'Contemplate the true aspect of the body. Contemplate the Buddha in the same way. There is no prior limit, no posterior limit, no middle limit; not abiding in the three limits, yet not separate from the three limits. Not abiding in the five skandhas (form, feeling, perception, mental formations, consciousness), yet not separate from the five skandhas. Not abiding in the four great elements (earth, water, fire, wind), yet not separate from the four great elements. Not abiding in the six sense bases (eye, ear, nose, tongue, body, mind), yet not separate from the six sense bases. Not abiding in the three realms (desire realm, form realm, formless realm), yet not separate from the three realms. Even beyond seeing, hearing, perceiving, and knowing, where the activity of the mind ceases, the path of language is cut off, equal to the ultimate reality, equal to the Dharma-nature. I contemplate the Tathagata in this way.' The Buddha said, 'Good man, as you have said, the ten powers and four fearlessnesses of all Buddhas and Tathagatas, merits like the sands of the Ganges River, and all the unique qualities, are all like this. Those who cultivate the Prajna Paramita (perfection of wisdom) should contemplate in this way. If others contemplate in a different way, it is called a wrong view.'

Prostration to the Buddha

The Mahavaipulya Ratnakuta Sutra. The Shravaka (disciple) Zhideng asked Manjushri (Bodhisattva of wisdom), 'How should one prostrate to the Buddha?' Manjushri said, 'If one sees the purity of the Dharma, it is called seeing the purity of the Buddha. The body and mind, neither low nor high, abide upright, without moving or shaking, the mind is tranquil, practicing tranquil conduct, this is called prostration to the Buddha.' ○ The Fayuan Zhulin records that the Tripitaka master Ratna from India translated seven types of prostration: 1. Arrogant Prostration: Referring to following the order of precedence, without reverence in the heart, the mind wandering to external objects, the five limbs not complete, like a pestle moving up and down. 2. Chanting and Responding Prostration: Referring to roughly correcting the demeanor, without pure thoughts in the heart, hastily prostrating when seeing people, and becoming lazy and tired after people leave, because the mind is scattered and the mouth is chanting. 3. Body and Mind Reverent Prostration: Referring to hearing the chanting of the Buddha's name, then remembering the Buddha's image, the body and mind are reverent, and the intention is without weariness or laziness. 4. Developing Wisdom Pure Prostration: Referring to understanding the Buddha's realm, manifesting according to the mind's capacity, prostrating to one Buddha is equal to prostrating to all Buddhas, prostrating once is equal to prostrating to the entire Dharma realm, because the Dharma-body of the Buddha is interconnected. 5. Universally Entering the Dharma Realm Prostration: Referring to observing one's own body and mind and other dharmas, from the beginning not separate from the Dharma realm, the Buddha and I are equal, now prostrating to one Buddha is universally prostrating to all Buddhas in the Dharma realm. 6. Right Contemplation Prostration: Referring to prostrating to the Buddha in one's own mind, not clinging to other Buddhas. Why? Because all sentient beings each have Buddha-nature, equal and perfectly enlightened. 7. Reality Aspect Equality Prostration: Referring to the previous prostrations still having the distinction between the one who prostrates and the one who is prostrated.

觀自他兩異。今此一禮。無自無他。凡聖一如。體用如如。平等故。文殊云。能禮所禮性空寂(此七禮。前三約事。后四就理)○凡禮佛須自展尼師壇。不得令他人展。或至塔殿上。先有地席。便就上禮。先無。不得立佇布席。不得於低床上禮須脫屣履勿以無儀。自招深罪矣。

親近佛

勝思惟梵天問經云。梵天問文殊言。比丘云何親近於佛。答云若比丘于諸法中不見有法若近若遠。是則名親近於佛○大集經云。不覺一法微相者。乃能了知如來出世。常見諸佛。

一切恭信

凡禮佛。首唱此言者。收攝眾心。不馳散故。一者普及為言。切者盡際為語。恭者束身翹仰。信者心無異心(信本為敬避廟諦也)○智度論云。一切有二。一名字一切。二實一切。今以名字歸實理也。或問禮拜三業何攝。答。通三業。若五輪著地。是身業。稱佛名號。是口業。緣想聖境。專注不散。是意業。

南無

悲華經云。佛言南無者。此決定諸佛世尊名號音聲○唯識鈔云。梵語南無。此翻為名。即是歸趣之義也。或云那摩。或曩謨。皆梵音訛也。

繞佛

又云旋繞。此方稱行道○西域記云。西天隨所宗事禮后皆須旋繞。蓋歸敬之至也。唯佛法右繞。法苑云。順天行也。若匝數則不定。若三

【現代漢語翻譯】現代漢語譯本觀自身與他者的差異。如今這一禮拜，無自身也無他者，凡人與聖人本為一體，本體與作用如如不動，是平等的緣故。文殊菩薩說：『能禮拜者與所禮拜者，其自性皆是空寂。』（這七種禮拜，前三種是就事相而言，后四種是就理體而言。）凡是禮佛，須自己展開尼師壇（Niṣīdana，坐具），不得讓其他人代勞。或者到了佛塔或殿堂上，如果已經有地席，就在上面禮拜。如果沒有，不得站立著鋪設坐具。不得在低矮的床上禮拜，必須脫掉鞋子，不要因為沒有禮儀而招致深重的罪過。

親近佛

《勝思惟梵天問經》中說：梵天問文殊菩薩說：『比丘如何親近佛？』文殊菩薩回答說：『如果比丘在諸法之中，不見有任何法是近或遠的，這就叫做親近佛。』《大集經》中說：『不覺察一法微細之相的人，才能了知如來出世，常見諸佛。』

一切恭信

凡是禮佛，首先唱唸這句話的人，是爲了收攝大眾的心，不使它散亂的緣故。『一』是普及的意思，『切』是窮盡邊際的意思。『恭』是約束身心，翹首仰望。『信』是心中沒有其他念頭。（『信』的本意是敬畏，避開虛妄不實的。）《智度論》中說：『一切有兩種，一是名字一切，二是實一切。』現在是用名字歸向真實的理體。或者有人問，禮拜的三業屬於哪一類？回答說：通於身、口、意三業。如果五輪著地，是身業；稱念佛的名號，是口業；緣念觀想聖境，專注而不散亂，是意業。

南無（Namo）

《悲華經》中說：佛說：『南無（Namo）』，這是決定諸佛世尊名號的聲音。《唯識鈔》中說：梵語『南無（Namo）』，這裡翻譯為『歸命』，就是歸向、趣入的意思。或者說『那摩（Nama）』，或者說『曩謨（Namo）』，都是梵語音的訛變。

繞佛

又叫做旋繞，這裡稱為行道。《西域記》中說：在西天（印度），隨著所宗奉的事，禮拜之後都必須旋繞，大概是歸敬的極致。只有佛法是右繞。法苑說：這是順應天道的執行。至於繞的圈數則不一定，如果是三圈...

【English Translation】 English version Observing the difference between oneself and others. Now, this one prostration is without self and without others. Ordinary beings and sages are one and the same, the essence and function are immutable, hence it is equal. Mañjuśrī (文殊) says: 'The one who prostrates and the one who is prostrated, their nature is empty and still.' (These seven prostrations, the first three are regarding phenomena, the last four are regarding principle.) Whenever prostrating to the Buddha, one must unfold the Niṣīdana (尼師壇, sitting cloth) oneself, and not let others do it. Or when arriving at a pagoda or hall, if there is already a ground mat, then prostrate on it. If there isn't, one must not stand and spread the mat. One must not prostrate on a low bed, and must take off one's shoes, and not invite deep sin due to lack of etiquette.

Approaching the Buddha

The Vimalakīrti Nirdeśa Sūtra says: Brahma asked Mañjuśrī (文殊) saying: 'How does a Bhikṣu (比丘, monk) approach the Buddha?' He replied: 'If a Bhikṣu (比丘, monk) does not see any Dharma (法, teaching) as near or far in all Dharmas (法, teachings), this is called approaching the Buddha.' The Mahāsaṃnipāta Sūtra says: 'One who does not perceive the subtle appearance of a single Dharma (法, teaching) can then understand the appearance of the Tathāgata (如來, Thus Come One) in the world, and constantly see all Buddhas.'

All Reverence and Faith

Whenever prostrating to the Buddha, the one who first chants these words is to gather the minds of the assembly, so that they are not scattered. 'All' means pervasive, 'utterly' means to the end of the boundary. 'Reverence' means to restrain the body and look up with respect. 'Faith' means that there are no other thoughts in the mind (The original meaning of 'faith' is to revere and avoid falsehood). The Mahāprajñāpāramitāśāstra says: 'All has two types, one is all in name, and the other is all in reality.' Now we use the name to return to the true principle. Or someone asks, to which category do the three karmas of prostration belong? The answer is: it encompasses the three karmas of body, speech, and mind. If the five wheels (limbs) touch the ground, it is body karma; reciting the Buddha's name is speech karma; contemplating the holy realm, focused and not scattered, is mind karma.

Namo (南無)

The Karuṇāpuṇḍarīka Sūtra says: The Buddha said: 'Namo (南無)' is the sound of the names of all Buddhas and World Honored Ones. The Vijñaptimātratāsiddhi Śāstra says: The Sanskrit word 'Namo (南無)' is translated here as 'to take refuge', which means to turn towards and enter. Or it is said 'Nama (那摩)', or 'Namo (曩謨)', which are all corruptions of the Sanskrit sound.

Circumambulating the Buddha

Also called revolving, here it is called walking the path. The Great Tang Records on the Western Regions says: In Western India, according to the matter they venerate, after prostration, they must circumambulate. It is probably the ultimate of reverence. Only the Buddha Dharma circumambulates to the right. The Dharma Garden says: This is in accordance with the movement of the heavens. As for the number of rounds, it is not fixed, if it is three...

匝表三業也。七匝表七支。如經云百千匝無數匝。但以多為數。表敬之極也○賢者五戒經云。旋塔三匝。表敬三尊。為滅三毒故○提謂經。問散華。燒香。燃燈。禮拜。是為供養。旋繞得何等福。佛言有五福。一後世得端正好色。二好聲。三得生(天上)四生王侯家。五得泥洹道○三千威儀經云。旋繞有五事。一低頭視地。二不得蹈蟲。三不得左右視。四不得唾地。五不得與人語話。

造像

大乘造像功德經云。優陀延王雕像。始夜自思惟。但其像為坐為立。時有智臣白王。當作坐像。何以故。一切諸佛得大菩提。乃至轉法輪。現神變。皆悉坐故。是故應作師子座結加之像。王雕像訖。以頂戴像至如來所白佛言。如來最上微妙之身。無與等。我所造像。不似於佛。竊自思惟。深為過咎。佛告王言非為過咎。汝已作無量利益。更無與汝等者。汝今于佛法中。初為軌則未來世中。有信之人。皆因王故造佛形像而獲大福○佛在金棺敬福經云。造經像主莫論雇匠。匠人不得飲酒食肉。不依聖教。雖造經像。其福甚少。若匠人造像。不具相好者。五百萬世。諸根不具○五百問經云。治生破戒得財造佛。尚不免地獄。何況得福○罪福決疑經云。僧尼白衣。或自財或勸化得財擬作佛像用經久將此錢造作鳥獸形安佛盤上計

【現代漢語翻譯】現代漢語譯本『匝』表示圍繞三業（身、口、意）。七匝表示七支（菩提分的七個組成部分）。如經文所說，『百千匝』、『無數匝』，都是以多來計數，表示極其恭敬。賢者五戒經說，繞塔三匝，表示尊敬三尊（佛、法、僧），爲了滅除三毒（貪、嗔、癡）。提謂經中，提謂問：散花、燒香、燃燈、禮拜，是為供養，旋繞能得到什麼福報？佛說有五種福報：一、後世能得到端正美好的容貌；二、能得到好的聲音；三、能生到天上；四、能生於王侯之家；五、能證得涅槃之道。三千威儀經說，旋繞有五件事要注意：一、低頭看地面；二、不得踩到蟲子；三、不得左右觀看；四、不得隨地吐痰；五、不得與人交談。

造像

大乘造像功德經說，優陀延王雕刻佛像，開始在晚上自己思考，但佛像應該是坐著還是站著呢？當時有位智臣告訴國王，應該做坐像。為什麼呢？因為一切諸佛得到大菩提，乃至轉法輪，示現神通變化，都是坐著的。所以應該製作獅子座結跏趺坐的佛像。國王雕刻完佛像后，用頭頂戴著佛像到如來處稟告佛說：如來最上微妙之身，沒有可以與之相比的。我所造的佛像，不像佛。我私下思量，深感過錯。佛告訴國王說：這不是過錯。你已經做了無量的利益，再沒有能與你相比的人了。你現在於佛法中，初開先河成為榜樣，未來世中，有信心的人，都會因為國王的緣故造佛形像而獲得大福報。佛在金棺敬福經說，建造經像的主人不要吝嗇工匠的工錢。工匠不得飲酒吃肉，不依照聖教，即使建造經像，其福報也很少。如果工匠造像，不具備相好，五百萬世，諸根不全。五百問經說，經營生計，即使是破戒所得的錢財用來造佛，尚且不能免除地獄之苦，更何況能得到福報呢？罪福決疑經說，僧尼或在家居士，或者用自己的錢財，或者勸募化緣得到的錢財，打算用來製作佛像，用剩的錢長久之後，將這些錢用來製作鳥獸形狀的東西安放在佛像的底座上，計算起來……

【English Translation】 English version 'Zha' represents circumambulating the three karmas (body, speech, and mind). Seven 'zhas' represent the seven branches (the seven components of enlightenment). As the scriptures say, 'hundreds of thousands of zhas', 'countless zhas', all use a large number to count, expressing extreme reverence. The Xian Zhe Wu Jie Jing (Virtuous One's Five Precepts Sutra) says that circumambulating a stupa three times represents respect for the Three Jewels (Buddha, Dharma, Sangha), in order to eliminate the three poisons (greed, hatred, and delusion). In the Ti Wei Jing (Sutra of Tiwei), Tiwei asks: 'Scattering flowers, burning incense, lighting lamps, and prostrating are considered offerings. What blessings can be obtained from circumambulation?' The Buddha said there are five blessings: 1. In future lives, one will obtain a handsome and beautiful appearance; 2. One will obtain a good voice; 3. One will be born in the heavens; 4. One will be born into a royal family; 5. One will attain the path of Nirvana. The San Qian Wei Yi Jing (Sutra of Three Thousand Dignified Manners) says that there are five things to pay attention to when circumambulating: 1. Lower your head and look at the ground; 2. Do not step on insects; 3. Do not look left or right; 4. Do not spit on the ground; 5. Do not talk to others.

Making Images

The Da Cheng Zao Xiang Gong De Jing (Mahayana Sutra on the Merit of Making Images) says that King Udayana carved a Buddha image, and initially pondered at night whether the image should be sitting or standing. At that time, a wise minister told the king that it should be a sitting image. Why? Because all Buddhas attain Great Bodhi, and even turn the Dharma wheel and display miraculous transformations, all while sitting. Therefore, one should make an image of the Buddha sitting in the lotus position on a lion throne. After the king finished carving the image, he carried it on his head to the Tathagata and reported to the Buddha, saying: 'The Tathagata's supreme and subtle body is unparalleled. The image I have made does not resemble the Buddha. I privately think that I have made a grave mistake.' The Buddha told the king: 'This is not a mistake. You have already done immeasurable good, and there is no one who can compare to you. You are now setting a precedent in the Buddhadharma, and in future generations, people of faith will make Buddha images because of the king and obtain great blessings.' The Buddha said in the Jin Guan Jing Fu Jing (Golden Casket Sutra on Veneration and Blessings) that the owner who builds the sutra image should not be stingy with the craftsman's wages. Craftsmen must not drink alcohol or eat meat. If they do not follow the holy teachings, even if they build sutras and images, their blessings will be very few. If a craftsman makes an image without complete features and marks, for five million lifetimes, their faculties will be incomplete. The Wu Bai Wen Jing (Five Hundred Questions Sutra) says that even if one uses wealth obtained from making a living through breaking precepts to build a Buddha image, one cannot avoid the suffering of hell, let alone obtain blessings. The Zui Fu Jue Yi Jing (Sutra on Resolving Doubts about Sin and Merit) says that monks, nuns, or laypeople, whether using their own money or money obtained through soliciting donations, intend to use it to make a Buddha image. After a long time, they use the remaining money to make bird and animal shapes to place on the base of the Buddha image, calculating...

損五錢犯逆罪究竟不還一劫墮阿鼻地獄若用贖香油供養者不犯○宣律師云。造像梵相。宋齊間皆唇厚鼻隆目長頤豐。挺然丈夫之相。自唐來筆工皆端嚴柔弱似妓女之貌。故今人夸宮娃如菩薩也。又云今人隨情而造。不追本實。得在信敬。失在法式。但論尺寸長短。不問耳目全具。或爭價利。計供厚薄。酒肉餉遺。身無潔凈。致使尊像雖樹。無復威靈。乃至抄寫經卷。惟務賤得。弱筆粗紙。使前工無敬。自心有慢。彼此通賤。法儀減矣。若使道俗存法。造得真儀鳥獸尚不敢污。何況人乎(鈔文多。但撮要言。故不次第焉)。

師子座

智度論問。云何名師子座。為佛化作為實師子為金銀木石作耶。答云是號師子座。非實也。佛為人中師子。凡佛所坐。若床若地。皆名師子座。夫師子獸中獨步無畏。能伏一切。佛亦如是。於九十六種外道。一切人天中。一切降伏。得無所畏。故稱人中師子。

蓮花座

智論問云。諸床可坐。何必蓮華。答諸床為世間白衣坐法。又蓮華濡凈柔脆。欲現神力。能坐其上。令華不壞故。又以莊嚴妙法座故。

火焰

長阿含經云。佛在摩竭國毗陀山中。入火焰三昧。又昔在舍衛婆羅舍。入火焰三昧。今則像之。

雕像始

增一阿含經云。優填王

【現代漢語翻譯】現代漢語譯本：損耗五文錢犯下的逆罪，最終無法償還，將墮入阿鼻地獄一劫。如果用贖罪的香油供養，則不犯此罪。宣律師說，（關於）佛像的梵相，宋齊之間，（佛像的）嘴唇都厚，鼻子高隆，眼睛細長，下巴豐滿，是挺拔的丈夫之相。自從唐代以來，畫工都畫得端莊柔弱，像**的容貌。所以現在的人誇讚宮女像菩薩一樣。又說，現在的人隨著自己的想法來造像，不追究原本的真實面貌。如果心懷信敬，還能說得過去，但失去了應有的法式。只討論尺寸長短，不問耳朵眼睛是否齊全。或者爭奪價格利益，計較供養的厚薄，用酒肉來饋贈，自身又不保持潔凈，導致尊像雖然樹立起來，卻沒有了威靈。乃至抄寫經卷，只求便宜，用劣質的筆和粗糙的紙，使前面的工匠沒有敬意，自己心裡也有怠慢，彼此都輕賤，法儀就減損了。如果道俗之人能夠遵循法度，造出真正的儀容，鳥獸尚且不敢玷污，更何況是人呢？（鈔文很多，但只摘取了要點，所以沒有按照順序排列）。

師子座（佛座的一種，因形似獅子而得名）

《智度論》問：為什麼叫做師子座？是佛變化出來的，還是用金銀木石製作的真實的獅子？答：這只是叫做師子座，不是真實的獅子。佛是人中的獅子，凡是佛所坐的地方，無論是床還是地面，都叫做師子座。獅子在獸中獨步無畏，能夠降伏一切。佛也是這樣，在九十六種外道、一切人天中，一切降伏，得到無所畏懼，所以被稱為人中獅子。

蓮花座（佛座的一種，形狀為蓮花）

《智論》問：各種床都可以坐，為什麼一定要用蓮花？答：各種床是世間白衣（指在家的俗人）所坐的。而且蓮花柔軟潔凈，爲了展現神力，能夠坐在上面，讓蓮花不損壞。也是爲了莊嚴美妙的法座。

火焰

《長阿含經》說，佛在摩竭國（Magadha）毗陀山（Vepulla Mountain）中，進入火焰三昧（fire samadhi）。又過去在舍衛國（Sravasti）婆羅舍（Brahmas），進入火焰三昧。現在就效仿它。

雕像的開始

《增一阿含經》說，優填王（King Udayana） English version: Wasting five coins and committing a rebellious crime ultimately cannot be repaid, and one will fall into Avici Hell for one kalpa (an immense period of time). If one makes offerings of sesame oil for atonement, one will not commit this crime. The Vinaya Master Xuan said that regarding the Brahmanical appearance of Buddha images, during the Song and Qi dynasties, the lips were thick, the nose was prominent, the eyes were long, and the chin was full, representing a dignified male appearance. Since the Tang dynasty, painters have depicted them as solemn, gentle, and weak, resembling the appearance of **. Therefore, people now praise palace maids as being like Bodhisattvas. He also said that people now create images according to their own desires, without pursuing the original true appearance. If one has faith and reverence, it is still acceptable, but the proper form is lost. They only discuss the length of the dimensions, without asking whether the ears and eyes are complete. Or they compete for price and profit, calculating the thickness of offerings, and using wine and meat as gifts, while not maintaining cleanliness themselves, causing the revered images to lack spiritual power even when erected. Even copying scriptures is done only to obtain them cheaply, using weak brushes and rough paper, causing the previous craftsmen to lack respect, and one's own mind to be negligent. Both sides are cheapened, and the Dharma rituals are diminished. If monks and laity could uphold the Dharma and create true images, even birds and beasts would not dare to defile them, let alone humans! (There are many excerpts, but only the essentials are extracted, so they are not arranged in order).

Lion Throne (Simhasana) (a type of Buddha's seat, named for its resemblance to a lion)

The Mahaprajnaparamita Sastra asks: Why is it called a Lion Throne? Is it transformed by the Buddha, or is it made of real lions made of gold, silver, wood, or stone? The answer is: It is only called a Lion Throne, it is not a real lion. The Buddha is the lion among humans. Wherever the Buddha sits, whether it is a bed or the ground, it is called a Lion Throne. The lion is fearless and unparalleled among beasts, able to subdue everything. The Buddha is also like this, subduing everything among the ninety-six kinds of heretics and all humans and devas, attaining fearlessness, so he is called the lion among humans.

Lotus Throne (Padmasana) (a type of Buddha's seat, shaped like a lotus flower)

The Mahaprajnaparamita Sastra asks: Various beds can be sat upon, why must one use a lotus flower? The answer is: Various beds are for worldly laypeople to sit upon. Moreover, the lotus flower is soft, clean, and delicate. In order to display supernatural power, one can sit on it without damaging the flower. It is also to adorn the wonderful Dharma seat.

Flames

The Dirgha Agama Sutra says that the Buddha was in Vepulla Mountain in Magadha, entering the fire samadhi. Also, in the past, he was in Brahmas in Sravasti, entering the fire samadhi. Now we emulate it.

The Beginning of Sculptures

The Ekottara Agama Sutra says that King Udayana

【English Translation】 Wasting five coins and committing a rebellious crime ultimately cannot be repaid, and one will fall into Avici Hell for one kalpa (an immense period of time). If one makes offerings of sesame oil for atonement, one will not commit this crime. The Vinaya Master Xuan said that regarding the Brahmanical appearance of Buddha images, during the Song and Qi dynasties, the lips were thick, the nose was prominent, the eyes were long, and the chin was full, representing a dignified male appearance. Since the Tang dynasty, painters have depicted them as solemn, gentle, and weak, resembling the appearance of **. Therefore, people now praise palace maids as being like Bodhisattvas. He also said that people now create images according to their own desires, without pursuing the original true appearance. If one has faith and reverence, it is still acceptable, but the proper form is lost. They only discuss the length of the dimensions, without asking whether the ears and eyes are complete. Or they compete for price and profit, calculating the thickness of offerings, and using wine and meat as gifts, while not maintaining cleanliness themselves, causing the revered images to lack spiritual power even when erected. Even copying scriptures is done only to obtain them cheaply, using weak brushes and rough paper, causing the previous craftsmen to lack respect, and one's own mind to be negligent. Both sides are cheapened, and the Dharma rituals are diminished. If monks and laity could uphold the Dharma and create true images, even birds and beasts would not dare to defile them, let alone humans! (There are many excerpts, but only the essentials are extracted, so they are not arranged in order).

Lion Throne (Simhasana) (a type of Buddha's seat, named for its resemblance to a lion)

The Mahaprajnaparamita Sastra asks: Why is it called a Lion Throne? Is it transformed by the Buddha, or is it made of real lions made of gold, silver, wood, or stone? The answer is: It is only called a Lion Throne, it is not a real lion. The Buddha is the lion among humans. Wherever the Buddha sits, whether it is a bed or the ground, it is called a Lion Throne. The lion is fearless and unparalleled among beasts, able to subdue everything. The Buddha is also like this, subduing everything among the ninety-six kinds of heretics and all humans and devas, attaining fearlessness, so he is called the lion among humans.

Lotus Throne (Padmasana) (a type of Buddha's seat, shaped like a lotus flower)

The Mahaprajnaparamita Sastra asks: Various beds can be sat upon, why must one use a lotus flower? The answer is: Various beds are for worldly laypeople to sit upon. Moreover, the lotus flower is soft, clean, and delicate. In order to display supernatural power, one can sit on it without damaging the flower. It is also to adorn the wonderful Dharma seat.

Flames

The Dirgha Agama Sutra says that the Buddha was in Vepulla Mountain in Magadha, entering the fire samadhi. Also, in the past, he was in Brahmas in Sravasti, entering the fire samadhi. Now we emulate it.

The Beginning of Sculptures

The Ekottara Agama Sutra says that King Udayana

用牛頭旃檀雕佛形像。高五尺此為始也。

鑄像

經云。時波斯匿王聞優填王用香雕像。乃用紫磨黃金鑄佛像。亦高五尺。此為始也。

畫像

唐內典錄云。後漢明帝永平七年。使秦景往月支國得優填王雕像師第四畫樣(此西域始也)至洛陽。敕圖于西陽城門及顯節陵上供養此土為始也。

浴佛

摩訶剎頭經云。佛告大眾。十方諸佛。皆用四月八日夜半子時生。所以者何。為春夏之際。殃罪悉畢。萬物普生。毒氣未行不寒不熱。時氣和適。今是佛生日。人民唸佛功德浴佛形像(而今江浙用四月八日浴佛)○譬喻經云。佛以臘月八日現神變。降伏六師。六師。負墮。遂投水而死。徒黨有存者。佛為說法開悟。同白佛言。世尊以法水洗我心垢。今我請佛僧。洗浴身垢(今淮比。乃至三京。皆用[膜-大+(句-口+匕)]八。浴佛)○浴佛功德經。清凈慧菩薩白佛言世尊若佛在世。及滅度諸未來世中。諸眾生云何浴像。佛言。不作空有想。于諸善品心懷渴仰。不生疲厭。何以故。為成就如來法報身故。我今為汝說浴像法。諸供養中最為殊勝。為眾香湯置凈器中。先作方壇敷妙床座。于上置佛。以諸香湯次第浴之。用香水畢。復以凈水。淋洗其像。人各取少許洗像水。置自頭上(彼經

【現代漢語翻譯】現代漢語譯本用牛頭旃檀（一種珍貴的檀香木）雕刻佛像，高五尺，這是這種做法的開始。

鑄造佛像

經書中說，當時波斯匿王（Prasenajit，古印度拘薩羅國國王）聽聞優填王（Udayana，古印度憍賞彌國國王）用香木雕刻佛像，於是用紫磨黃金鑄造佛像，也高五尺，這是用黃金鑄造佛像的開始。

佛像繪畫

《唐內典錄》記載，後漢明帝永平七年，派遣秦景前往月支國（Yuezhi，古代中亞遊牧民族）得到優填王雕像師的第四種畫樣（這是西域繪畫佛像的開始），帶回洛陽。皇帝下令將佛像畫在西陽城門和顯節陵上供養，這是在漢地繪畫佛像的開始。

浴佛

《摩訶剎頭經》中說，佛告訴大眾，十方諸佛，都是在四月八日夜半子時出生。這是為什麼呢？因為春夏交替之際，所有的災殃罪過都已結束，萬物普遍生長，毒氣尚未流行，不冷不熱，時令氣候適宜。今天是佛的生日，人民應當唸佛的功德，浴佛的形像（現在江浙一帶在四月八日浴佛）。

《譬喻經》中說，佛在臘月八日顯現神通變化，降伏六師外道（Six heretical teachers）。六師外道失敗墮落，於是投水而死。還有殘餘的黨羽，佛為他們說法開悟，他們一同對佛說，世尊用佛法之水洗滌了我們心中的污垢，現在我們請求佛和僧眾，洗浴我們身上的污垢（現在淮河一帶，乃至三京地區，都在[膜-大+(句-口+匕)]八日浴佛）。

《浴佛功德經》中，清凈慧菩薩（Pure Wisdom Bodhisattva）問佛說，世尊，如果佛在世，以及佛滅度后的未來世中，眾生應該如何浴佛像？佛說，不要作空或有的想法，對於各種善行心懷渴望仰慕，不要產生疲倦厭煩。為什麼呢？爲了成就如來的法身和報身。我現在為你們說浴佛的方法，在各種供養中最為殊勝。用各種香湯放置在乾淨的器皿中，先做一個方形的壇，鋪上美妙的床座，在上面放置佛像，用各種香湯依次沐浴佛像。用香水沐浴完畢后，再用乾淨的水淋洗佛像。人們各自取少量洗佛像的水，放在自己的頭上（那部經中如此記載）。

【English Translation】 English version Carving a Buddha image with ox-head sandalwood (a precious type of sandalwood), five feet in height, this is the beginning of this practice.

Casting Images

The Sutra says: At that time, King Prasenajit (King of Kosala in ancient India) heard that King Udayana (King of Kaushambi in ancient India) carved images with fragrant wood, so he cast a Buddha image with Jāmbūnada gold, also five feet in height. This is the beginning of casting Buddha images with gold.

Painting Images

The 'Tang Dynasty Inner Canon Records' states: In the seventh year of Emperor Ming of the Later Han Dynasty, Qin Jing was sent to the Yuezhi Kingdom (an ancient nomadic people in Central Asia) and obtained the fourth painting style from the sculptor of King Udayana's image (this is the beginning of painting Buddha images in the Western Regions), and brought it back to Luoyang. The emperor ordered the Buddha image to be painted on the Xiyang city gate and the Xianjie Mausoleum for worship. This is the beginning of painting Buddha images in the Han region.

Bathing the Buddha

The 'Mahaksatru Sutra' says: The Buddha told the assembly that all Buddhas of the ten directions are born at midnight on the eighth day of the fourth month. Why is this? Because it is the time between spring and summer, all calamities and sins are over, all things universally grow, poisonous air has not yet spread, it is neither cold nor hot, and the weather is harmonious and suitable. Today is the Buddha's birthday, and people should remember the merit of the Buddha and bathe the Buddha image (now in the Jiangzhe area, they bathe the Buddha on the eighth day of the fourth month).

The 'Parable Sutra' says: The Buddha manifested supernatural powers on the eighth day of the twelfth month and subdued the Six Heretical Teachers (Six heretical teachers). The Six Heretical Teachers failed and fell, so they threw themselves into the water and died. There were still surviving followers, and the Buddha preached the Dharma to enlighten them. They all said to the Buddha, 'World Honored One, you have washed away the defilements of our hearts with the water of the Dharma. Now we ask the Buddha and the Sangha to wash away the defilements of our bodies' (now in the Huai River area, and even in the three capital regions, they bathe the Buddha on the [膜-大+(句-口+匕)] eighth day).

In the 'Bathing the Buddha Merit Sutra', Pure Wisdom Bodhisattva (Pure Wisdom Bodhisattva) asked the Buddha, 'World Honored One, if the Buddha is in the world, and in the future world after the Buddha's extinction, how should sentient beings bathe the Buddha image?' The Buddha said, 'Do not have thoughts of emptiness or existence, and cherish longing and admiration for all good deeds, and do not become tired or weary. Why is this? It is for the sake of accomplishing the Dharma body and Reward body of the Tathagata. I will now tell you the method of bathing the Buddha image, which is the most supreme among all offerings. Use various fragrant waters and place them in clean vessels, first make a square altar and spread out a wonderful bed, place the Buddha image on it, and bathe the Buddha image in order with various fragrant waters. After bathing with fragrant water, wash the image again with clean water. People each take a small amount of the water used to wash the Buddha image and place it on their heads (as recorded in that sutra).'

有用香煎湯設壇法式)。初于像上淋水時應誦此偈云。我今灌沐諸如來。凈智功德莊嚴聚。五濁眾生令離垢愿證如來凈法身○摩訶剎頭經云。浴像得錢。當分作三分。一分屬佛。一分屬法。一分屬僧。若佛錢得作佛像用。若法錢得造寺樓塔籬落墻壁內外屋舍等用。若僧錢各給與比丘用。

三寶物

佛物有四種。一佛受用物。謂殿堂衣服床帳等。不得互用。若曾佛用者。只得著塔內供養。不得移易使用○五百問經云。佛堂柱木壞。有施主修換訖。其故者施僧。僧不得用之。二施屬佛物。五百問云。佛物不得移至他寺犯棄。若僧盡去當白僧。僧聽將去無罪。又云。佛物得賣買取供養具○十誦律云。以佛塔物出息聽之。三供養佛物僧祇云。供養佛華多聽賣買。香油猶多者更賣。著佛無盡財中(即長生錢。謂子母滋生故無盡)○五百問云。佛幡多欲作餘事者若施主不許不得四獻佛物。律云。供養佛塔食。治塔人得食○善見律云。佛前獻飯侍佛比丘得食。或白衣侍佛者亦得食(侍佛比丘。即今殿主。白衣即凈人也)○茶毗經云。佛滅度后一切信施物。應用造佛像及佛衣幡蓋。買香油華以供養佛。余不得用余用者犯盜罪。次法物者如箱涵簏巾帊柜等。本是經物。不可回改別用。后僧物者若二常住物。局本處。已定不得

【現代漢語翻譯】現代漢語譯本（有用香煎湯設立壇場的方法）。最初在佛像上淋水時，應當誦唸這首偈子：『我今灌沐諸如來，凈智功德莊嚴聚，五濁眾生令離垢，愿證如來凈法身。』《摩訶剎頭經》（Mahaksatra Sutra）說：『浴佛像所得的錢，應當分成三份。一份屬於佛，一份屬於法，一份屬於僧。如果屬於佛的錢，可以用來製作佛像。如果屬於法的錢，可以用來建造寺廟、樓閣、寶塔、籬笆、墻壁、內外屋舍等。如果屬於僧的錢，可以分給各位比丘（bhiksu）使用。』三寶物屬於佛的財物有四種：第一種是佛受用之物，例如殿堂、衣服、床帳等，不得互相挪用。如果曾經被佛使用過的，只能放在塔內供養，不得轉移或改變用途。《五百問經》說：『佛堂的柱子朽壞，有施主（danapati）修理更換完畢。那些舊的柱子可以施捨給僧人，但僧人不得使用。』第二種是施捨給佛的財物。《五百問經》說：『佛的財物不得轉移到其他寺廟，否則就犯了棄罪。如果僧人都離開了，應當稟告僧團，僧團允許才能拿走，這樣就沒有罪過。』又說：『佛的財物可以買賣，用來購買供養的器具。』《十誦律》（Dasa-bhana-vara）說：『可以用佛塔的財物來生息。』第三種是供養佛的財物。《僧祇律》（Mahasanghika-vinaya）說：『供養佛的花如果太多，可以賣掉。香油如果還有剩餘，也可以賣掉，存入佛的無盡財中（即長生錢，意思是子母相生，所以無盡）。』《五百問經》說：『佛幡（buddha-dhvaja）太多，想要用來做其他事情，如果施主不允許，就不能用。』第四種是獻給佛的財物。《律藏》（Vinaya）說：『供養佛塔的食物，管理佛塔的人可以食用。』《善見律》（Samanta-pasadika）說：『佛前獻上的飯，侍奉佛的比丘可以食用。或者侍奉佛的在家居士（upasaka）也可以食用（侍奉佛的比丘，就是現在的殿主。在家居士就是凈人）。』《茶毗經》（Daharma Sutra）說：『佛滅度后，一切信徒佈施的財物，應該用來建造佛像以及佛的衣服、幡蓋，購買香油、鮮花來供養佛。其餘的用途不得使用，如果用於其他用途就犯了盜罪。』其次是法物，例如箱子、盒子、籃子、手巾、頭巾、櫃子等，原本是經書的物品，不可以更改用途。最後是僧物，如果是二常住物，侷限於本處，已經確定了就不能更改。

【English Translation】 English version (Method of setting up an altar with fragrant decoction). Initially, when sprinkling water on the image, one should recite this verse: 'I now bathe all the Tathagatas (如來), with pure wisdom, meritorious virtues, and adorned aggregates. May the sentient beings in the five turbidities be free from defilement, and may they attain the pure Dharma body of the Tathagata.' The Mahaksatra Sutra (摩訶剎頭經) says: 'The money obtained from bathing the Buddha image should be divided into three parts. One part belongs to the Buddha, one part belongs to the Dharma, and one part belongs to the Sangha. If it is money belonging to the Buddha, it can be used to make Buddha images. If it is money belonging to the Dharma, it can be used to build temples, pavilions, pagodas, fences, walls, inner and outer houses, etc. If it is money belonging to the Sangha, it should be distributed to the Bhikkhus (比丘) for their use.' The Three Jewels' Possessions There are four types of possessions belonging to the Buddha: The first is the objects used by the Buddha, such as halls, clothing, beds, curtains, etc., which should not be used interchangeably. If they have been used by the Buddha, they can only be placed inside the stupa for offering and should not be moved or used for other purposes. The Five Hundred Questions Sutra says: 'If the pillars of the Buddha hall are decayed and a donor repairs and replaces them, the old ones can be given to the Sangha, but the Sangha should not use them.' The second is the objects donated to the Buddha. The Five Hundred Questions Sutra says: 'The Buddha's possessions should not be moved to other temples, otherwise, it is an offense of abandonment. If all the Sangha members leave, it should be reported to the Sangha, and if the Sangha allows it, there is no offense in taking them away.' It also says: 'The Buddha's possessions can be bought and sold to purchase offerings.' The Ten Recitation Vinaya (十誦律) says: 'It is permissible to use the possessions of the Buddha's stupa to generate interest.' The third is the objects offered to the Buddha. The Mahasanghika-vinaya (僧祇律) says: 'If there are too many flowers offered to the Buddha, it is permissible to sell them. If there is still too much fragrant oil, it can also be sold and deposited in the Buddha's inexhaustible wealth (i.e., perpetual money, meaning that it generates offspring, so it is inexhaustible).' The Five Hundred Questions Sutra says: 'If there are too many Buddha banners (佛幡) and one wants to use them for other purposes, it is not allowed if the donor does not permit it.' The fourth is the objects dedicated to the Buddha. The Vinaya (律) says: 'The food offered to the Buddha's stupa can be eaten by the person who manages the stupa.' The Samanta-pasadika (善見律) says: 'The rice offered before the Buddha can be eaten by the Bhikkhu who serves the Buddha. Or the layperson (upasaka) who serves the Buddha can also eat it (the Bhikkhu who serves the Buddha is the current hall master. The layperson is the cleaner).' The Daharma Sutra (茶毗經) says: 'After the Buddha's Parinirvana (滅度), all the offerings donated by the faithful should be used to build Buddha images and Buddha's clothing, banners, and canopies, and to buy fragrant oil and flowers to offer to the Buddha. They should not be used for other purposes, and if they are used for other purposes, it is an offense of theft.' Next are the Dharma objects, such as boxes, cases, baskets, towels, headscarves, cabinets, etc., which are originally items for scriptures and should not be changed for other uses. Finally, there are the Sangha's possessions, such as the two permanent properties, which are limited to the original location and cannot be changed once they are determined.

移往他處。又佛堂內設僧席。僧房安佛像經卷。妨僧受用。並是互用。由三寶位別故。各攝分齊故。若無妨。暫安著即無損○五百問云。本非佛堂。今設僧席。在中比丘共佛宿。若作障隔者不犯。由佛在世亦與弟子同房故。

盜三寶物結罪處

大毗婆沙論問云。若盜佛塔物。于誰處得根本業道。答於國王施主及守護人天處結罪。有說。于佛邊結罪此物為佛攝受故。若盜亡僧物者。若已作羯磨。于羯磨眾處得。若夫作羯磨者。普於一切善說法眾處。得根本業道。

受用自體物福

般若燈論云。云何受用自體。謂檀越所舍。房舍園林。衣服飲食。臥具湯藥。資身具等。云何名福。謂撈捷義也。見諸眾生沒溺煩惱河中。起大悲心。捷出生死。置涅槃岸。故名福。

令佛法速滅有五法

四分律。有長老波摩那。白佛言以何因緣。如來正法疾滅而不久住(息用名滅非死滅也)。佛言。有五因緣若如來滅后。比丘不敬佛法。僧。戒定。以是正法不得久住○南山鈔云。佛像經教住持靈儀。並是我等所尊故。今僧尼多不奉佛法。內無正信。見不高遠。致虧大節。或在形像前。更相戲弄。出非法語。舉目攘臂。遍指聖像。或端坐踞傲情無畏憚。雖見經像。不起迎奉。致令俗人輕笑。損滅正法。既知

【現代漢語翻譯】現代漢語譯本移往他處。又佛堂內設定僧人座位，僧房內安放佛像、經卷，妨礙僧人使用，這些都是互相混用。因為佛、法、僧三寶的地位不同，各自有其範圍。如果沒有妨礙，暫時安放一下就沒有損害。五百問中說，原本不是佛堂，現在設定僧人座位，在此地的比丘和佛一起住宿，如果設定屏障隔開，就不算違犯，因為佛在世時也和弟子同住一個房間。

盜取三寶之物所結罪之處

《大毗婆沙論》中問到，如果盜取佛塔之物，在誰那裡得到根本業道（根本罪業）？回答說，在國王、施主以及守護人天那裡結罪。有人說，在佛那裡結罪，因為此物為佛所攝受。如果盜取已故僧人的物品，如果已經做了羯磨（僧團會議），就在羯磨眾那裡得到。如果未作羯磨，就在一切善於說法的大眾那裡，得到根本業道。

受用自身之物所獲之福

《般若燈論》中說，什麼是受用自身之物？就是檀越（施主）所施捨的房舍、園林、衣服、飲食、臥具、湯藥、資身之具等等。什麼叫做福？就是撈取、敏捷的意思。見到各種眾生沉溺在煩惱的河流中，生起大悲心，敏捷地使他們脫離生死，安置在涅槃的彼岸，所以叫做福。

使佛法迅速滅亡的五種原因

《四分律》中說，有長老波摩那，稟告佛說，因為什麼因緣，如來的正法迅速滅亡而不能長久住世（這裡的『滅』是指息用，不是指死亡）？佛說，有五種因緣，如果如來滅度后，比丘不尊敬佛、法、僧、戒、定，因此正法就不能長久住世。南山鈔中說，佛像、經教、住持的靈儀，都是我們所尊敬的。現在僧尼大多不奉行佛法，內心沒有真正的信仰，見識不高遠，導致虧損大節。或者在佛像前，互相戲弄，說不合規矩的話，舉手揮臂，到處指點聖像。或者端坐傲慢，心中沒有畏懼。即使見到經像，也不起身迎接，導致世俗之人輕視嘲笑，損害滅亡正法。既然知道

【English Translation】 English version Moved to another place. Also, monk seats are set up in the Buddha hall, and Buddha statues and scriptures are placed in the monk's room, hindering the monks' use. These are all mixed uses. Because the positions of the Three Jewels (Buddha, Dharma, Sangha) are different, each has its own scope. If there is no hindrance, there is no harm in temporarily placing them. The Five Hundred Questions say that if it was not originally a Buddha hall, and now monk seats are set up, the Bhikkhus (monks) in this place live with the Buddha. If a barrier is set up to separate them, it is not a violation, because the Buddha also lived in the same room with his disciples when he was alive.

The place where the sin of stealing from the Three Jewels is incurred

The Mahavibhasa (Great Commentary) asks, if one steals from a stupa (Buddhist shrine), where does one incur the root karmic path (fundamental sin)? The answer is that one incurs sin with the king, the donor, and the guardian deities. Some say that one incurs sin with the Buddha, because this object is accepted by the Buddha. If one steals the belongings of a deceased monk, if a Karma (Sangha meeting) has already been performed, one incurs it with the Karma assembly. If a Karma has not been performed, one incurs the root karmic path with all the virtuous Dharma-speaking assembly.

The blessings gained from using one's own possessions

The Prajnadipa-pradipa (Lamp of Wisdom) says, what is the use of one's own possessions? It refers to the houses, gardens, clothes, food, bedding, medicine, and other necessities donated by the Danapati (donor). What is called blessing? It means to retrieve and be quick. Seeing all kinds of sentient beings drowning in the river of afflictions, one generates great compassion, quickly liberating them from birth and death, and placing them on the shore of Nirvana (liberation), therefore it is called blessing.

Five reasons for the rapid extinction of the Buddha-dharma

The Dharmaguptaka Vinaya (Four-Part Vinaya) says that the elder Pomanan reported to the Buddha, for what reason does the Tathagata's (Buddha's) true Dharma (teachings) quickly perish and not last long (the 'extinction' here refers to the cessation of use, not death)? The Buddha said that there are five reasons. If, after the Tathagata's Parinirvana (death), the Bhikkhus do not respect the Buddha, Dharma, Sangha, precepts, and Samadhi (meditative concentration), therefore the true Dharma cannot last long. The Nanshan Commentary says that the Buddha images, scriptures, and the spiritual instruments of the Sangha are all what we respect. Now, most monks and nuns do not practice the Buddha-dharma, do not have true faith in their hearts, and do not have far-sighted vision, leading to the loss of great integrity. Or in front of the Buddha images, they tease each other, speak improper words, raise their hands and arms, and point everywhere at the holy images. Or they sit arrogantly, without fear in their hearts. Even if they see the scriptures and images, they do not get up to greet them, causing worldly people to despise and laugh, damaging and destroying the true Dharma. Since we know

多過。彌須大慎。凡至塔。睹形像。必懾然加敬。如對王臣。亦可知矣。

恩孝

凡釋氏。晨暮祝香禮佛。乃至作一毫善事。皆迴向四恩三有者。蓋是廣大心報恩申孝之至也。

恩

有四焉。一父母恩。二師長恩。三國王恩。四施主恩○大乘本生心地觀經。佛言。世間恩有四種。一父母恩。二眾生恩。三國主恩。四三寶恩。如是四恩。一切眾生。平等荷負父母者。父有慈恩。母有悲恩。若我住世。一劫說不能盡。二眾生恩者。無始已來。一切眾生。輪轉五道。互為父母。各有大恩故。三國王恩者。福德最勝。雖生人間。得大自在。三十三天。常以其力。護持國界。山河大地盡屬國王。是故。大聖王以正法化。能使眾生。悉皆安樂○后譯華嚴經云。國有君王。一切獲安。是故。人王為一切眾生安樂之本。在家出家精心道撿。皆依正國而得住持。演化流佈。若無王力。功行不成。法滅無餘。況能利濟。是故。所修一切功德。六分之一。常屬國王。愿王福山崇固難壞○薩遮經云。王者民之父母。以法攝護眾生。令安樂故○又禮佛時。常為諸天龍神愿。風雨順時。文武百官。常居祿位者。西域記云。大臣者。國之重鎮。農務者人之命食國失鎮則危。人絕食則死。又佛法付囑國王大臣故。常須繫心祝願

【現代漢語翻譯】現代漢語譯本：要非常謹慎。凡是到了佛塔，看到佛像，必定要敬畏地增加敬意，如同面對國王大臣一樣，這也是可以理解的。

恩孝

凡是佛門弟子，早晚燒香禮佛，乃至做哪怕一絲一毫的善事，都回向給四恩三有。這正是廣大心懷，報答恩情，表達孝道的極致。

恩

有四種：一是父母恩，二是師長恩，三是國王恩，四是施主恩。○《大乘本生心地觀經》中，佛說：世間的恩情有四種：一是父母恩，二是眾生恩，三是國王恩，四是三寶恩。這四種恩情，一切眾生都平等地承擔。父母的恩情，父親有慈愛之恩，母親有悲憫之恩。即使我住世一個劫的時間，也說不盡。二是眾生恩，從無始以來，一切眾生在五道中輪迴，互相成為父母，各自有很大的恩情。三是國王恩，國王的福德最為殊勝，雖然生在人間，卻得到大自在。三十三天常常用他們的力量，護持國界，山河大地都屬於國王。因此，大聖國王用正法教化，能使眾生都得到安樂。○后譯《華嚴經》說：國家有君王，一切都能獲得安寧。因此，人王是一切眾生安樂的根本。在家出家的人精心修道，都依靠正法之國才能住持，演化流佈。如果沒有國王的力量，功行就不能成就，佛法也會滅絕無餘，更談不上利益救濟。因此，所修的一切功德，六分之一常常屬於國王，愿國王的福山崇高穩固難以破壞。○《薩遮經》說：國王是百姓的父母，用正法攝護眾生，使他們安樂。○又在禮佛時，常常為諸天龍神祈願，愿風調雨順，文武百官常居祿位。西域記說：大臣是國家的重鎮，農務是人們賴以生存的食物。國家失去重鎮就會危險，人沒有食物就會死亡。而且佛法付囑給國王大臣，所以常常需要放在心上祝願。

【English Translation】 English version: Be extremely cautious. Whenever you arrive at a stupa or see a Buddha image, you must reverently increase your respect, as if facing a king or minister. This is understandable.

Gratitude and Filial Piety

All Buddhist disciples, morning and evening, burn incense and prostrate to the Buddha, and even when performing the slightest good deed, dedicate the merit to the Four Kinds of Kindness and the Three Realms of Existence. This is the ultimate expression of a vast mind, repaying kindness, and fulfilling filial piety.

Kindness

There are four kinds: first, the kindness of parents; second, the kindness of teachers; third, the kindness of the king; and fourth, the kindness of benefactors. ○ In the Mahayana Bodhisattva-bhumi Sutra, the Buddha said: 'There are four kinds of kindness in the world: first, the kindness of parents; second, the kindness of sentient beings; third, the kindness of the king; and fourth, the kindness of the Three Jewels. All sentient beings equally bear these four kinds of kindness. The kindness of parents: the father has the kindness of compassion, and the mother has the kindness of sorrow. Even if I were to remain in the world for a kalpa, I could not fully describe it. Second, the kindness of sentient beings: from beginningless time, all sentient beings have been revolving in the five paths, mutually becoming parents, and each has great kindness. Third, the kindness of the king: the king's merit is the most supreme. Although born in the human realm, he obtains great freedom. The Thirty-three Heavens constantly use their power to protect the national borders, and the mountains and rivers all belong to the king. Therefore, the great sage king uses the righteous Dharma to transform, enabling all sentient beings to obtain peace and happiness.' ○ The later translated Avatamsaka Sutra says: 'When a country has a king, all obtain peace. Therefore, the human king is the root of peace and happiness for all sentient beings. Those who are at home or have left home, diligently cultivating the path, all rely on the righteous country to maintain, evolve, and propagate. Without the power of the king, meritorious deeds cannot be accomplished, and the Dharma will be extinguished without remainder, let alone benefit and aid. Therefore, one-sixth of all the merits cultivated constantly belongs to the king, wishing the king's mountain of blessings to be lofty, firm, and difficult to destroy.' ○ The Saccaka Sutra says: 'The king is the parent of the people, protecting sentient beings with the Dharma, causing them to be peaceful and happy.' ○ Also, when prostrating to the Buddha, one constantly prays for the gods, dragons, and spirits, wishing for favorable weather and that the civil and military officials may constantly remain in their positions. The Western Regions Records says: 'Ministers are the important pillars of the country, and agriculture is the food upon which people depend for life. If the country loses its pillars, it will be in danger, and if people are deprived of food, they will die.' Moreover, the Buddha Dharma is entrusted to the king and ministers, so it is constantly necessary to keep it in mind and pray for it.

也。四三寶恩者。佛法僧寶。具足無量。神通變化。利樂有情。暫無休息○正法念經云。如來。三界最勝。度脫生死。此恩難報。若於佛法深心。得不壞信是名報恩○華嚴經偈云。如來無數劫。勤苦為眾生。云何諸世間。不報大師恩○報恩經云。父母者三界最勝福田○毗奈耶律云。父母于子。有大勞苦。護持長養。資以乳哺假使一肩持母。一肩持父。經于百劫徒自疲勞。或持七寶種種供養令得富樂。亦未報父母恩。若其父母無信者令起信心。若無戒者。令住禁戒。若性慳者令行惠施。若無智慧者。令起智慧。子能如是。方曰報恩○不思議光經云。非飲食及寶能報父母恩。引導向正法。便為供二親○彌沙塞律云。佛言從今聽比丘盡心盡壽供養父母。若不供養得重罪又云。我聽五處縱極破戒。應供養所謂父母親教師(受業和尚也)。軌範師。及病人。又云出家人。于父母應供養供給。於三衣外自余物或從施主乞。或從僧得利。或僧所常食之分。減半供給。若常乞食亦與己所滿腹食內。應取其半。濟其父母○中心經云。佛言知師恩者。見師則承事。不見則思惟教誡。如孝子之念父母。如人念飲食等○大方廣不思議境界經云。當供養父母。和尚。及世間。曾致饒益。賴其恩者應念倍增報恩。何以故。知恩者。雖在生死。不壞善

【現代漢語翻譯】現代漢語譯本也。四、三寶恩者（指佛、法、僧三寶）。三寶具足無量神通變化，利益安樂一切有情眾生，沒有絲毫停歇。《正法念經》說：『如來是三界中最殊勝的，能救度眾生脫離生死輪迴，這樣的恩德難以報答。如果對於佛法有深刻的信心，獲得不可動搖的信仰，這就可以稱為報恩。』《華嚴經》的偈語說：『如來在無數劫中，勤苦地為眾生付出，世間的人們怎麼能不報答大師的恩德呢？』《報恩經》說：『父母是三界中最殊勝的福田。』《毗奈耶律》說：『父母對於子女，有極大的勞苦，保護扶持，養育長大，用乳汁哺育。假使一個人用一邊的肩膀扛著母親，另一邊的肩膀扛著父親，經過一百劫的時間，也只是徒勞地使自己疲憊。或者用各種七寶來供養父母，使他們得到富足快樂，也仍然沒有報答父母的恩德。如果父母沒有信仰，就引導他們生起信心；如果沒有持戒，就勸他們遵守戒律；如果天性慳吝，就勸他們行佈施；如果沒有智慧，就引導他們生起智慧。子女能夠這樣做，才可以稱為報恩。』《不思議光經》說：『不是飲食和財寶能夠報答父母的恩德，引導他們走向正法，才是供養雙親。』《彌沙塞律》說：『佛說：從今以後允許比丘盡心盡力地供養父母。如果不供養父母，就會犯下重罪。』又說：『我允許在五種情況下，即使是極度破戒的人，也應該接受供養，這五種情況是：父母、親教師（即受業和尚）、軌範師、以及病人。』又說：『出家人，對於父母應該供養和供給。除了三衣之外，其餘的物品，或者從施主那裡乞討來的，或者從僧團那裡得到的利益，或者僧團通常食用的那份食物，減半供給父母。如果經常乞食，也應該從自己吃飽的那份食物中，取出其中的一半，救濟父母。』《中心經》說：『佛說：知道老師恩德的人，見到老師就承事供養，見不到老師就思念老師的教誨，就像孝順的子女思念父母一樣，就像人們思念飲食一樣。』《大方廣不思議境界經》說：『應當供養父母、和尚，以及世間曾經給予自己饒益、依賴他們的恩德的人，應該更加倍地報答他們的恩情。為什麼呢？因為知恩的人，即使身處生死輪迴之中，也不會破壞善根。』

【English Translation】 English version Also. Fourth, the grace of the Three Jewels (referring to the Buddha, Dharma, and Sangha). The Three Jewels are complete with limitless supernatural powers and transformations, benefiting and bringing joy to all sentient beings without any rest. The Zheng Fa Nian Jing (Sutra on the Correct Contemplation of the Dharma) says: 'The Tathagata is the most supreme in the Three Realms, able to deliver beings from the cycle of birth and death. This grace is difficult to repay. If one has deep faith in the Buddha's teachings and obtains unwavering belief, this can be called repaying the grace.' The verse in the Avatamsaka Sutra says: 'The Tathagata, in countless kalpas, diligently toiled for sentient beings. How can the people of the world not repay the grace of the great teacher?' The Bao En Jing (Sutra on Repaying Kindness) says: 'Parents are the most supreme field of merit in the Three Realms.' The Vinaya says: 'Parents have great labor for their children, protecting and nurturing them, feeding them with milk. Suppose a person carries his mother on one shoulder and his father on the other, for a hundred kalpas, he would only be tiring himself in vain. Or if he offers various kinds of seven treasures to his parents, making them rich and happy, he still has not repaid the grace of his parents. If the parents have no faith, then guide them to generate faith; if they have no precepts, then advise them to abide by the precepts; if they are by nature stingy, then advise them to practice generosity; if they have no wisdom, then guide them to generate wisdom. If a child can do this, then it can be called repaying the grace.' The Bu Si Yi Guang Jing (Inconceivable Light Sutra) says: 'It is not food and treasures that can repay the grace of parents; guiding them towards the correct Dharma is offering to both parents.' The Mishasai Vinaya says: 'The Buddha said: From now on, allow the Bhikkhus to wholeheartedly and with all their lives make offerings to their parents. If they do not make offerings to their parents, they will commit a grave offense.' It also says: 'I allow that in five situations, even those who have severely broken the precepts should receive offerings, these five situations are: parents, the preceptor (i.e., the ordination teacher), the instructor, and the sick.' It also says: 'A monastic, towards his parents, should make offerings and provide for them. Apart from the three robes, the remaining items, either begged from donors, or obtained from the Sangha's benefits, or the Sangha's usual portion of food, should be halved to provide for the parents. If one often begs for food, one should also take half of what one has eaten to one's fill and use it to relieve one's parents.' The Zhong Xin Jing (Sutra of the Center of the Heart) says: 'The Buddha said: Those who know the grace of the teacher, when they see the teacher, they serve and make offerings; when they do not see the teacher, they contemplate the teacher's teachings, just like filial children think of their parents, just like people think of food and drink.' The Da Fang Guang Bu Si Yi Jing Jie Jing (Great Extensive Inconceivable Realm Sutra) says: 'One should make offerings to parents, the Upadhyaya (preceptor), and those in the world who have benefited oneself and on whose grace one relies; one should repay their kindness even more. Why? Because those who know gratitude, even though they are in the cycle of birth and death, will not destroy their roots of goodness.'

根。不知恩者。善根斷滅。是故。諸佛稱讚知恩報恩者○或問釋氏為俗人作疏子亦有云奉為四恩者。其國王父母可知。其師長施主何耶。答經不云。及世間曾致饒益。賴其恩者。若教授經書伎術事業。或令避惡從善者。皆師長也。夫師者教以道之稱也。若假借財本拯苦與樂者皆施主也。夫施者有三種。一財施謂與人財。二心施謂慈悲心與人樂。三法施謂說法利人等。

孝

爾雅云善事父母曰孝○謚法雲慈愛忘勞曰孝○雜記云。養德順理。不逆於時曰孝○四天王經云。佛告諸弟子。慎汝心念。無受五欲。漱情去垢。無求為首。內以清凈。外當盡孝○梵網經云。佛初坐道樹。成無上覺初結菩薩波羅提木叉以孝順父母師僧三寶孝順至道之法孝名為戒○盂蘭盆經云佛令比丘為七世父母設盆供養佛及自恣僧(世人行孝只於一身釋氏行孝兼為七世父母可謂孝矣)○法苑云持戒即是行孝謂一切眾生皆曾為我父母宗親今持戒不殺生不偷盜等是名行孝。

界趣

界。謂三界。趣。謂六趣○祐法師序云。夫三界定位。六道區分。粗妙異容。苦樂殊跡。觀其源始。不離色心。撿其會歸。莫非生滅。生滅輪迴。是曰無常。色心影幻。斯為苦本。故涅槃喻之大河。法華方之火宅聖人超悟。息駕反源。拔出三界。然後為道

【現代漢語翻譯】現代漢語譯本根：不知感恩的人，善的根基就會斷滅。因此，諸佛都稱讚知恩圖報的人。有人問：釋迦牟尼佛為俗人寫疏文，也有寫『奉為四恩』的，其中國王和父母可以理解，那麼師長和施主指的是什麼呢？回答：經典上說，以及世間曾經給予饒益，依賴他們恩德的人。如果教授經書、技藝事業，或者使人避免邪惡走向善良的人，都是師長。師，是教導正道的意思。如果借給財物資本，拯救困苦，給予快樂的人，都是施主。施捨有三種：一是財施，即給予他人財物；二是心施，即以慈悲心給予他人快樂；三是法施，即說法使人受益等。

孝

《爾雅》說：善於侍奉父母叫做孝。謚法說：慈愛而忘記辛勞叫做孝。《雜記》說：培養德行，順應道理，不違背時節叫做孝。《四天王經》說：佛告訴諸弟子，謹慎你們的心念，不要接受五欲的誘惑，洗滌情慾，去除污垢，不要追求成為首領，內心要清凈，外在要盡孝道。《梵網經》說：佛最初在菩提樹下成無上正覺，最初結菩薩波羅提木叉（菩薩戒律），以孝順父母、師僧、三寶，孝順至道之法，孝順就叫做戒。《盂蘭盆經》說：佛讓比丘為七世父母設定盂蘭盆供養佛和自恣僧（世人行孝只為自身，釋迦牟尼佛行孝兼為七世父母，可謂大孝）。《法苑珠林》說：持戒就是行孝，因為一切眾生都曾經是我的父母宗親，現在持戒不殺生、不偷盜等，就叫做行孝。

界趣

界，指三界（欲界、色界、無色界）。趣，指六趣（地獄、餓鬼、畜生、阿修羅、人、天）。祐法師序說：三界的定位，六道的區分，粗妙的容貌不同，苦樂的境遇各異。觀察它們的源頭，離不開色和心；考察它們的歸宿，沒有不是生滅的。生滅輪迴，就叫做無常；色心如同幻影，這就是痛苦的根源。所以，《涅槃經》用大河來比喻，《法華經》用火宅來比喻。聖人超越覺悟，停止追逐，返回本源，拔出三界，然後才能得道。

【English Translation】 English version Roots: Those who do not know gratitude will have their roots of goodness severed. Therefore, all Buddhas praise those who know and repay kindness. Someone asked: When Shakyamuni Buddha writes memorials for laypeople, he sometimes writes 'Dedicated to the Four Kinds of Benefactors.' The king and parents are understandable, but who are the teachers and benefactors? Answer: The sutras say, 'And those in the world who have provided benefit and upon whose kindness one relies.' Those who teach scriptures, skills, or businesses, or who cause one to avoid evil and follow good, are all teachers. A teacher is one who teaches the Way. Those who lend wealth and capital, rescue from suffering, and give happiness are all benefactors. There are three kinds of giving: first, material giving, which is giving wealth to others; second, mental giving, which is giving happiness to others with a compassionate heart; and third, Dharma giving, which is benefiting others by teaching the Dharma.

Filial Piety

The Erya (a Chinese dictionary) says: Serving parents well is called filial piety. The Book of Posthumous Titles says: Loving and forgetting labor is called filial piety. The Miscellaneous Records says: Cultivating virtue, following reason, and not going against the times is called filial piety. The Sutra of the Four Heavenly Kings says: The Buddha told his disciples, 'Be careful of your thoughts, do not accept the temptations of the five desires, wash away lust, remove defilement, do not seek to be the leader, be pure within, and outwardly fulfill filial piety.' The Brahma Net Sutra says: When the Buddha first sat under the Bodhi tree and attained unsurpassed enlightenment, he first established the Bodhisattva Pratimoksha (Bodhisattva precepts), using filial piety towards parents, teachers, the Sangha, and the Three Jewels, and filial piety towards the Dharma of the Supreme Way. Filial piety is called a precept. The Ullambana Sutra says: The Buddha instructed the Bhikkhus to set up Ullambana offerings for seven generations of parents to offer to the Buddha and the self-surrendering Sangha (Worldly people practice filial piety only for themselves, but Shakyamuni Buddha practices filial piety for seven generations of parents, which can be called great filial piety). The Dharma Garden says: Upholding the precepts is practicing filial piety, because all sentient beings were once my parents and relatives. Now, upholding the precepts by not killing, not stealing, etc., is called practicing filial piety.

Realms and Destinies

Realms refer to the Three Realms (Desire Realm, Form Realm, Formless Realm). Destinies refer to the Six Destinies (Hell, Hungry Ghosts, Animals, Asuras, Humans, Devas). Master You's Preface says: The positions of the Three Realms and the distinctions of the Six Paths, the different appearances of the coarse and subtle, and the different traces of suffering and happiness. Observing their origin, they cannot be separated from form and mind; examining their destination, none are not subject to birth and death. Birth and death in reincarnation are called impermanence; form and mind are like illusory shadows, which are the root of suffering. Therefore, the Nirvana Sutra uses a great river as a metaphor, and the Lotus Sutra uses a burning house as a metaphor. Sages transcend and awaken, stop chasing, return to the source, and extract themselves from the Three Realms, and then they can attain the Way.

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三界

界者何義。瑜伽論云。種性義。因義。住持義。婆沙論云。分假義。聲論云。趣義(俱舍論云)。種族義。因果不同。故有三焉。

欲界

欲有四種。一情。二色。三食。四淫慾。以希須為義。謂此界四欲具足。故名欲界。此有六天。謂。四王。忉利。夜摩。兜率。化樂。他化自在。

色界

婆沙論云。有色可了施設故名色界。有一十八天。謂初禪有三天。梵眾。梵輔。大梵。二禪有三天。少光。無量光。光音。三禪有三天。少凈。無量凈。遍凈。四禪有九天。福生。福愛。廣果。無想。無煩。無熱。善現。善見。色究竟。

無色界

婆沙云。無色可了施設故名無色。有四天。謂空處。識處。無所有處。非想非非想處(婆沙論。問。何故世尊。於四無色立處名。答為破外道執空處為無身涅槃執識處。為無邊意涅槃。執無所有處名凈聚涅槃。執非想非非想處。名世間空窣堵波涅槃。佛說為生處。非真解脫故)。

九地

一五趣雜居地(攝欲界三惡。道四洲六天)二離生喜樂地(攝初禪三天)三定生喜樂地(攝二禪。三天)四離生妙樂地(攝三禪。三天)五舍念清凈地(攝四禪九天)六空處地。七識處地。八無所有處地。九非想非非想處地。地

【現代漢語翻譯】現代漢語譯本三界

『界』是什麼意思？《瑜伽師地論》說，是『種性』的意思，『因』的意思，『住持』的意思。《婆沙論》說，是『分假』的意思。《聲論》說，是『趣』的意思（《俱舍論》說）。是『種族』的意思。因為因果不同，所以有三界。

欲界

『欲』有四種：一是情慾，二是色慾，三是食慾，四是淫慾。以『希望需求』為意義。意思是說此界四種慾望都具備，所以叫做欲界。這裡有六個天，即：四王天（四大天王所居住的天界），忉利天（帝釋天所居住的天界），夜摩天（又稱焰摩天，沒有太陽和月亮，光明來自自身的天界），兜率天（彌勒菩薩的凈土），化樂天（能隨心變化出種種快樂境界的天界），他化自在天（能自在變化，利用他人所化之樂事的天界）。

色界

《婆沙論》說，因為有色相可以觀察施設，所以叫做色界。這裡有一十八個天，即：初禪有三天：梵眾天（梵天之民所住的天界），梵輔天（梵天之臣所住的天界），大梵天（大梵天王所住的天界）。二禪有三天：少光天（光明較少的天界），無量光天（光明無量的天界），光音天（以光為語言的天界）。三禪有三天：少凈天（清凈較少的天界），無量凈天（清凈無量的天界），遍凈天（普遍清凈的天界）。四禪有九天：福生天（由福德而生的天界），福愛天（喜愛福德的天界），廣果天（廣大果報的天界），無想天（沒有思想的天界），無煩天（沒有煩惱的天界），無熱天（沒有熱惱的天界），善現天（非常明顯的天界），善見天（非常美好的天界），色究竟天（色界的最頂端）。

無色界

《婆沙論》說，因為沒有色相可以觀察施設，所以叫做無色界。有四個天：即空無邊處天（只存在空無邊處觀想的天界），識無邊處天（只存在識無邊處觀想的天界），無所有處天（一無所有的天界），非想非非想處天（既不是『有想』也不是『無想』的天界）（《婆沙論》問：為什麼世尊在四無色界設立『處』這個名稱？答：爲了破除外道執著空無邊處是無身涅槃，執著識無邊處是無邊意涅槃，執著無所有處是名凈聚涅槃，執著非想非非想處是世間空窣堵波（梵文Stupa的音譯，即佛塔）涅槃。佛說這些只是生處，不是真正的解脫）。

九地

一、五趣雜居地（包括欲界的三惡道、四大洲和六慾天）；二、離生喜樂地（包括初禪的三天）；三、定生喜樂地（包括二禪的三天）；四、離生妙樂地（包括三禪的三天）；五、舍念清凈地（包括四禪的九天）；六、空無邊處地；七、識無邊處地；八、無所有處地；九、非想非非想處地。

【English Translation】 English version The Three Realms (Tridhātu)

What is the meaning of 『realm』 (界, jie)? The Yogācārabhūmi-śāstra says it means 『nature,』『cause,』 and 『sustenance.』 The Mahāvibhāṣā says it means 『division and designation.』 The Śabda-śāstra says it means 『tendency』 (as the Abhidharmakośa says). It means 『lineage.』 Because causes and effects are different, there are three realms.

Desire Realm (Kāmadhātu)

There are four types of 『desire』 (欲, yu): (1) emotional desire, (2) form desire, (3) food desire, and (4) sexual desire. It is defined by 『hope and need.』 It means that this realm is fully equipped with these four desires, so it is called the Desire Realm. There are six heavens here, namely: the Four Heavenly Kings (Cāturmahārājakāyikas), Trāyastriṃśa (忉利, the heaven of the Thirty-three), Yāma (夜摩, the heaven where there is no sun or moon, and light comes from itself), Tuṣita (兜率, the pure land of Maitreya Bodhisattva), Nirmāṇarati (化樂, the heaven that can transform various joyful realms at will), and Paranirmitavaśavartin (他化自在, the heaven that can freely transform and use the pleasures transformed by others).

Form Realm (Rūpadhātu)

The Mahāvibhāṣā says that because there are forms that can be observed and designated, it is called the Form Realm. There are eighteen heavens here, namely: the first Dhyāna (禪, meditative state) has three heavens: Brahmapāriṣadya (梵眾, the heaven where the people of Brahma live), Brahmapurohita (梵輔, the heaven where the ministers of Brahma live), and Mahābrahmā (大梵, the heaven where the Great Brahma King lives). The second Dhyāna has three heavens: Parīttābha (少光, the heaven with less light), Apramāṇābha (無量光, the heaven with immeasurable light), and Ābhāsvara (光音, the heaven where light is the language). The third Dhyāna has three heavens: Parīttaśubha (少凈, the heaven with less purity), Apramāṇaśubha (無量凈, the heaven with immeasurable purity), and Śubhakṛtsna (遍凈, the heaven with universal purity). The fourth Dhyāna has nine heavens: Anabhraka (福生, the heaven born of merit), Puṇyaprasava (福愛, the heaven that loves merit), Bṛhatphala (廣果, the heaven of vast fruition), Asaṃjñasattva (無想, the heaven without thought), Avṛha (無煩, the heaven without vexation), Atapa (無熱, the heaven without heat), Sudṛśa (善現, the heaven that is very obvious), Sudarśana (善見, the heaven that is very beautiful), and Akaniṣṭha (色究竟, the highest point of the Form Realm).

Formless Realm (Arūpadhātu)

The Mahāvibhāṣā says that because there are no forms that can be observed and designated, it is called the Formless Realm. There are four heavens: namely, Ākāśānantyāyatana (空無邊處, the heaven where only the contemplation of infinite space exists), Vijñānānantyāyatana (識無邊處, the heaven where only the contemplation of infinite consciousness exists), Ākiṃcanyāyatana (無所有處, the heaven where there is nothing), and Naivasaṃjñānāsaṃjñāyatana (非想非非想處, the heaven that is neither 『with thought』 nor 『without thought』) (The Mahāvibhāṣā asks: Why did the World-Honored One establish the name 『place』 (處, chu) in the Four Formless Realms? The answer is: To refute the heretics who cling to the idea that the Realm of Infinite Space is Nirvana without a body, cling to the idea that the Realm of Infinite Consciousness is Nirvana with infinite intention, cling to the idea that the Realm of Nothingness is called Pure Aggregate Nirvana, and cling to the idea that the Realm of Neither Perception Nor Non-Perception is the worldly empty Stupa (窣堵波, transliteration of Sanskrit Stupa, i.e., pagoda) Nirvana. The Buddha said that these are just places of birth, not true liberation).

The Nine Grounds (Nine States of Existence)

The Ground of Mixed Abode of the Five Destinies (including the three evil paths, the four continents, and the six desire heavens of the Desire Realm); 2. The Ground of Joy and Bliss Born of Detachment (including the three heavens of the first Dhyāna); 3. The Ground of Joy and Bliss Born of Samādhi (including the three heavens of the second Dhyāna); 4. The Ground of Wonderful Bliss Born of Detachment (including the three heavens of the third Dhyāna); 5. The Ground of Purity of Equanimity and Mindfulness (including the nine heavens of the fourth Dhyāna); 6. The Ground of the Realm of Infinite Space; 7. The Ground of the Realm of Infinite Consciousness; 8. The Ground of the Realm of Nothingness; 9. The Ground of the Realm of Neither Perception Nor Non-Perception.

有四義。謂住處攝治。

三有

婆沙論云。一欲有。二色有。三無色有。有者何義。謂一切有漏法。是。佛言若業能令後生相續是有又云生滅故名有。墮苦集諦中是有。

二十五有

阿毗曇云。欲界有十四。謂四惡趣。四洲。六慾天。色界有七。謂四禪天。又于初(禪中)取大。梵天。第四禪中取五凈居天。並無想天。無色界有四。即四定處也。法苑問云。未知何義。初禪中大梵天別立為有。答謂外道人計常者。以大梵天王。為能生萬物之主。違則受生死。順(則得)解脫。又大梵天王亦自計己身能為造化之主。是常是真解脫。如來為破彼情見故。立為一有也。又無想天者。為彼天眾生定壽五百劫無心之報。外道計為真實涅槃。如來為破彼見顯非涅槃故。別立為一有。又取五凈居天者。謂彼天主摩醯首羅。彼外道計彼為能造化主。歸之則得真解脫。為破彼見故。別立為一有。又人趣四洲各立為有者。謂四趣苦多眾生不樂著故。別立有。人趣次勝眾生樂著深重。四洲受報不同故各立一有。

三千大千世界

即釋迦牟尼佛所化境也。世界何義○首楞嚴經云。世為遷流。界為方位。又云。東西南北四維上下名界。過去未來現在名世。又文殊問經云。有二世。一眾生世。即一切眾生也。

【現代漢語翻譯】現代漢語譯本：有四種含義，指住處和所攝受治理的範圍。

三有

《婆沙論》中說：一、欲有（指欲界眾生的存在狀態）。二、色有（指色界眾生的存在狀態）。三、無色有（指無色界眾生的存在狀態）。『有』是什麼意思呢？指一切有漏法（指具有煩惱和業力的法）。佛說，如果業能使後世的生命相續不斷，這就是『有』。又說，因為有生有滅，所以稱為『有』。屬於苦集諦（指導致痛苦和集聚的原因）的範疇，就是『有』。

二十五有

《阿毗曇》中說：欲界有十四有，即四惡趣（地獄、餓鬼、畜生、阿修羅），四洲（東勝身洲、南贍部洲、西牛貨洲、北俱盧洲），六慾天（四天王天、忉利天、夜摩天、兜率天、化樂天、他化自在天）。色界有七有，即四禪天（初禪天、二禪天、三禪天、四禪天），又在初禪天中取大梵天（Mahābrahmā），在第四禪天中取五凈居天（Śuddhāvāsa）和無想天（Asaññasatta）。無色界有四有，即四空定處（空無邊處、識無邊處、無所有處、非想非非想處）。《法苑珠林》中問道：不知道是什麼意思，為什麼在初禪天中將大梵天單獨列為一有？回答說：因為外道認為大梵天王是創造萬物的主宰，順從他就能得到解脫，違揹他就要遭受生死輪迴。而且大梵天王也自認為自己是能創造萬物的主宰，是永恒的、真實的解脫。如來爲了破除他們的這種錯誤見解，所以將大梵天單獨列為一有。另外，無想天的眾生，在五百劫的時間裡沒有心識活動，外道認為這是真實的涅槃。如來爲了破除他們的這種見解，表明這並非涅槃，所以將無想天單獨列為一有。還有，選取五凈居天，是因為那裡的天主是摩醯首羅（Maheśvara），外道認為他是能創造萬物的主宰，歸順他就能得到真正的解脫。爲了破除他們的這種見解，所以將五凈居天單獨列為一有。還有，人道的四洲各自被列為一有，是因為四惡趣的痛苦太多，眾生不喜歡執著於此，所以單獨列為有。人道的情況略勝一籌，眾生執著於此，而且四洲所受的果報不同，所以各自列為一有。

三千大千世界

指釋迦牟尼佛（Śākyamuni）所教化的區域。『世界』是什麼意思？《首楞嚴經》中說：『世』指遷流變化，『界』指方位。又說：東西南北四維上下稱為『界』，過去未來現在稱為『世』。又《文殊問經》中說：有兩種『世』，一是眾生世，即一切眾生。

【English Translation】 English version: There are four meanings, referring to the dwelling place and the scope of what is governed and managed.

The Three Realms of Existence (Three Bhava)

The Vibhasa states: 1. Desire Realm Existence (Kāma-bhava). 2. Form Realm Existence (Rūpa-bhava). 3. Formless Realm Existence (Arūpa-bhava). What is the meaning of 'Existence'? It refers to all defiled dharmas (tainted phenomena). The Buddha said, 'If karma can cause the continuation of subsequent lives, that is existence.' It is also said, 'Because there is arising and ceasing, it is called existence.' Being within the realm of suffering and its accumulation (Dukkha and Samudaya), that is existence.

The Twenty-Five Realms of Existence (Twenty-Five Bhava)

The Abhidhamma states: The Desire Realm has fourteen existences, namely the four evil destinies (hell, hungry ghosts, animals, asuras), the four continents (Pūrva-videha, Jambudvīpa, Aparagodānīya, Uttarakuru), and the six desire heavens (Cāturmahārājika, Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmita-vaśavartin). The Form Realm has seven existences, namely the four dhyana heavens (First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana). Also, in the First Dhyana, the Great Brahma Heaven (Mahābrahmā) is taken, and in the Fourth Dhyana, the Five Pure Abodes (Śuddhāvāsa) and the Heaven of Non-Perception (Asaññasatta) are taken. The Formless Realm has four existences, namely the four formless attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception). The 'Dharma Garden' asks: 'I do not know what it means that the Great Brahma Heaven is separately established as an existence in the First Dhyana.' The answer is: 'Because non-Buddhist people consider those who are permanent, with the Great Brahma King as the lord who can create all things. Disobeying him leads to suffering and rebirth, while obeying him leads to liberation. Also, the Great Brahma King himself considers himself to be the lord who can create, and that he is permanent and the true liberation. The Tathagata, in order to break their emotional views, establishes it as an existence. Furthermore, the Heaven of Non-Perception is where beings have a fixed lifespan of five hundred kalpas without mental activity. Non-Buddhists consider this to be true Nirvana. The Tathagata, in order to break their view and show that it is not Nirvana, separately establishes it as an existence. Also, the Five Pure Abodes are taken because the lord of that heaven is Maheśvara. Non-Buddhists consider him to be the lord who can create, and that returning to him leads to true liberation. In order to break their view, it is separately established as an existence. Furthermore, the four continents of the human realm are each established as an existence because the suffering in the four evil destinies is too great, and beings do not like to be attached to them, so they are separately established as existences. The human realm is slightly better, and beings are deeply attached to it. The retributions received in the four continents are different, so each is established as an existence.'

The Three Thousand Great Thousand Worlds (Tri-sahasra-mahā-sahasra-loka-dhātu)

Refers to the realm transformed by Śākyamuni Buddha. What is the meaning of 'World'? The Shurangama Sutra states: 'Se (世)' means change and flow, 'Kai (界)' means direction. It also says: 'East, west, south, north, the four intermediate directions, above and below are called 'Kai (界)'. Past, future, and present are called 'Se (世)'.' Also, the Manjushri Questioning Sutra states: 'There are two 'Se (世)': one is the sentient being 'Se (世)', which is all sentient beings.'

二行世。即眾生住處○長阿含並起世因本經等云。四洲地心。即須彌山(梵音正云蘇迷盧。此名妙高)。此山有八山繞外。有大鐵圍山。週迴圍繞。並一日月晝夜迴轉照四天下。名一國土。積一千國土。名小千世界。積千個小界。名中千世界。積一千中千界。名大千界。以三積千故。名三千大千世界。

趣

即五趣也。一天。二人。三地獄。四畜生。五餓鬼。謂修羅四趣皆攝故。今開為一趣。故云六趣也。趣者何義。毗婆沙論云。所往義。是諸有情。所應往結生之處故名趣也○毗曇論云。趣到義。謂彼善惡業因能令有情到其生處。又道義。故名六道矣。

天趣

毗婆沙論云。諸趣最勝故光明照耀故。名天也○智度論云有四種天。一生天。謂四天王等已上天也。二名天謂今國王稱天子。三凈天。謂人中生諸聖人。四生凈天。即上界生諸聖人也。

生天因

業報差別經云。具修增上十善。得生欲界散地天。若修有漏十善。以定相應。生色界天。若離色修。遠離身口。以定相應。生無色界○正法念處經云。因持戒。不殺。不盜。不淫。由此三善。得生天○辯意長者子經云。有五事。得生天。一不殺物命。令眾生安樂。二賢良不盜。佈施無貪。濟諸窮乏。三貞潔。不犯外色男女。護戒奉

【現代漢語翻譯】現代漢語譯本二行世：指的是眾生居住的地方。《長阿含經》和《起世因本經》等記載，四大洲的中心是須彌山（梵語正確的發音是蘇迷盧，意思是妙高）。這座山有八座山環繞在外圍，最外圍有大鐵圍山，環繞四周。一日月晝夜迴轉，照耀四大天下，稱為一個國土。積累一千個國土，稱為小千世界。積累一千個小千世界，稱為中千世界。積累一千個中千世界，稱為大千世界。因為三次積累一千，所以稱為三千大千世界。

趣：指的是五趣，即：一、天；二、人；三、地獄；四、畜生；五、餓鬼。因為阿修羅包含在四趣之中，現在將其分開成為一趣，所以稱為六趣。趣是什麼意思？《毗婆沙論》中說，趣是『所往』的意思，是各種有情眾生應該前往結生的地方，所以稱為趣。《毗曇論》中說，趣是『到』的意思，指的是善惡業因能夠使有情眾生到達其出生之處。又可以解釋為『道』，所以稱為六道。

天趣：《毗婆沙論》中說，因為天趣在諸趣中最殊勝，光明照耀，所以稱為天。《智度論》中說，有四種天：一、生天，指的是四天王等以上的諸天；二、名天，指的是現在的國王被稱為天子；三、凈天，指的是人中出生的諸聖人；四、生凈天，指的是上界出生的諸聖人。

生天因：《業報差別經》中說，具足修習增上的十善業，可以往生欲界散地天。如果修習有漏的十善業，與禪定相應，可以往生天。如果遠離色慾的修習，遠離身口方面的惡業，與禪定相應，可以往生無。《正法念處經》中說，因為持戒，不殺生，不偷盜，不邪淫，通過這三種善行，可以往生天。《辯意長者子經》中說，有五件事可以往生天：一、不殺害生命，使眾生安樂；二、賢良不偷盜，佈施沒有貪念，救濟貧窮困乏的人；三、貞潔，不犯男女外色，守護戒律奉

【English Translation】 English version Two-row world: Refers to the place where sentient beings reside. The Dirgha Agama Sutra and the Aggañña Sutta state that the center of the four continents is Mount Sumeru (the correct Sanskrit pronunciation is Sumeru, meaning 'wonderfully high'). This mountain is surrounded by eight mountains, with the Great Iron Ring Mountain (Mahacakravada) on the outermost perimeter. The sun and moon revolve day and night, illuminating the four great continents, which is called one kshetra (land). Accumulating one thousand kshetras is called a small chiliocosm (small thousand world). Accumulating one thousand small chiliocosms is called a medium chiliocosm (medium thousand world). Accumulating one thousand medium chiliocosms is called a great chiliocosm (great thousand world). Because of the three accumulations of one thousand, it is called the three-thousand great chiliocosm.

Realms (Gati): Refers to the five realms, namely: 1. Devas (gods); 2. Humans; 3. Hell-beings; 4. Animals; 5. Hungry ghosts (Pretas). Because Asuras are included in the four realms, they are now separated into one realm, so it is called the six realms. What is the meaning of Gati? The Vibhasa states that Gati means 'the place to go,' the place where various sentient beings should go to be reborn, hence it is called Gati. The Abhidharma states that Gati means 'to arrive,' referring to the good and evil karmic causes that enable sentient beings to reach their place of birth. It can also be interpreted as 'path,' hence it is called the six paths (six realms).

Deva Realm: The Vibhasa states that because the Deva realm is the most superior among all realms and shines with light, it is called Deva (heaven). The Mahaprajnaparamita Sastra states that there are four types of Devas: 1. Born Devas, referring to the devas above the Four Heavenly Kings; 2. Named Devas, referring to present-day kings who are called 'Sons of Heaven'; 3. Pure Devas, referring to the sages born among humans; 4. Born Pure Devas, referring to the sages born in the upper realms.

Causes of Birth in Heaven: The Karmic Retribution Differentiation Sutra states that fully cultivating the superior ten virtuous actions can lead to rebirth in the desire realm (Kamadhatu) scattered land heavens. If one cultivates the tainted ten virtuous actions, corresponding with dhyana (meditation), one can be reborn in the ** heavens. If one cultivates detachment from form and abandons evil deeds of body and speech, corresponding with dhyana, one can be reborn in the formless heavens (Arupadhatu). The Saddharma Smrtyupasthana Sutra states that because of upholding precepts, not killing, not stealing, and not engaging in sexual misconduct, through these three good deeds, one can be reborn in heaven. The Vimalakirti Nirdesa Sutra states that there are five things that can lead to rebirth in heaven: 1. Not harming living beings, bringing peace and happiness to sentient beings; 2. Being virtuous and not stealing, giving alms without greed, and helping the poor and needy; 3. Being chaste, not committing adultery with men or women, protecting the precepts and observing

齊精進。四誠信不欺。護口四過。五不飲酒。

人趣

大毗婆沙論云。梵云未奴沙。以能用意思惟。觀察所作事故。或多憍慢。或能寂。靜意故名人○阿毗曇論云。何故人道名摩㝹沙。此有八義。一聰明。二為勝。三意微細。四正覺。五智慧增上。六能別虛實。七聖道正器。八聰明業所主故。

人因

業報差別經云。由先造增上。下品身語意妙行故。生人道○辯意經云。有五事。得生人中。得人尊貴。一施惠普廣。二敬禮三寶及長者。三忍辱無嗔。四柔和謙下。五博聞經戒。又有五事。一佈施貧窮。二持戒不犯十惡。三忍辱不亂。四精進勸化。五一心奉孝盡忠。此五事生人中。大富長壽。端正威德。為人敬仰。有五事生人中卑賤。一憍慢。二於二親。剛強無恪。三放逸不禮事三寶。四盜竊以為生活。五負債不償。又有五事生人中。口氣香潔。身心安樂。(為人)稱舉。不為誹謗。一至誠不欺於人。二誦經。三護戒。四教人遠惡就善。五不求人長短。又有五事生人中。常被誹謗。為人所憎。形體醜惡。心意不安。常懷恐怖。一常無至誠。欺詐於人。二眾中說法者。而誹謗之。三見諸同學而輕試之。四不見他事而為作過。五斗亂兩舌○人道三勝。一勇猛。二憶念。三梵行此三勝。生天人。

【現代漢語翻譯】現代漢語譯本齊心精進，堅持四種誠信而不欺騙他人，守護口舌，避免四種過失，不飲酒。

人道

《大毗婆沙論》中說，梵語為『未奴沙』（Manusya），因為人能夠運用心思去思考，觀察所做的事情，或者因為多數人傲慢，或者能夠寂靜內心，所以稱為人。○《阿毗曇論》中說，為什麼人道被稱為『摩㝹沙』（Manusya）？這裡有八個原因：一是聰明，二是殊勝，三是意念微細，四是正覺，五是智慧增長，六是能夠分辨虛假與真實，七是聖道的正器，八是聰明才智所主導。

人道的因緣

《業報差別經》中說，由於先前造作了增上、下品的殊妙身語意行為，所以會出生在人道。○《辯意經》中說，有五件事，能夠使人出生在人中，並且得到尊貴的地位：一是普遍廣行施捨，二是恭敬禮拜三寶及長者，三是忍辱沒有嗔恨，四是柔和謙虛，五是廣博地聽聞經書和戒律。又有五件事：一是佈施給貧窮的人，二是持守戒律不犯十惡，三是忍辱不生煩亂，四是精進勸導教化，五是專心奉行孝道，竭盡忠誠。這五件事能使人出生在人中，大富大貴、長壽，容貌端正，具有威德，受人敬仰。有五件事能使人出生在人中，地位卑賤：一是驕傲自滿，二是對父母雙親剛強不順從，三是放縱懈怠不禮敬三寶，四是靠偷盜來維持生活，五是欠債不還。又有五件事能使人出生在人中，口氣清新，身心安樂，被人稱讚，不被誹謗：一是至誠不欺騙他人，二是誦讀經書，三是守護戒律，四是教導他人遠離惡行，趨向善良，五是不探求別人的缺點。又有五件事能使人出生在人中，常常被人誹謗，被人憎恨，形體醜陋，內心不安，常常懷有恐懼：一是常常沒有誠心，欺騙他人，二是在大眾中說法的人，卻誹謗他，三是看見一起學習的人就輕視戲弄他，四是沒看見別人的過失卻捏造過失，五是挑撥離間，搬弄是非。○人道有三種殊勝之處：一是勇猛，二是憶念，三是梵行（清凈的行為）。這三種殊勝之處，能使人往生天道。

【English Translation】 English version Be diligently zealous. Uphold the fourfold integrity of honesty and non-deception. Guard the mouth against the fourfold misconduct. Abstain from alcohol.

The Human Realm

The Mahavibhasa states: The Sanskrit term is 'Manusya' (未奴沙), because they are able to use their minds to contemplate and observe their actions, or because many are arrogant, or able to quiet their minds, hence they are called humans. ○ The Abhidhamma states: Why is the human realm called 'Manusya' (摩㝹沙)? There are eight reasons: first, intelligence; second, superiority; third, subtle mind; fourth, right awareness; fifth, increased wisdom; sixth, ability to distinguish between falsehood and truth; seventh, a proper vessel for the holy path; eighth, governed by intelligence and skill.

Causes for Human Birth

The Karma-Vipaka Sutra states: Due to previously creating superior and inferior excellent actions of body, speech, and mind, one is born in the human realm. ○ The Bianyi Jing states: There are five things that enable one to be born among humans and attain a noble status: first, giving generously and widely; second, respectfully bowing to the Triple Gem (三寶) and elders; third, practicing patience without anger; fourth, being gentle and humble; fifth, extensively learning scriptures and precepts. There are also five things: first, giving alms to the poor; second, upholding precepts and not violating the ten evils; third, practicing patience without confusion; fourth, diligently encouraging and transforming others; fifth, wholeheartedly practicing filial piety and盡忠(devoting oneself to loyalty). These five things enable one to be born among humans, wealthy, long-lived, with upright appearance, possessing dignity, and respected by others. There are five things that cause one to be born among humans in a lowly position: first, arrogance; second, being stubborn and disobedient to one's parents; third, being indulgent and disrespectful to the Triple Gem; fourth, making a living by stealing; fifth, being in debt and not repaying it. There are also five things that cause one to be born among humans with fresh breath, peaceful body and mind, praised by others, and not slandered: first, being sincere and not deceiving others; second, reciting scriptures; third, upholding precepts; fourth, teaching others to stay away from evil and turn to good; fifth, not seeking the faults of others. There are also five things that cause one to be born among humans, constantly slandered, hated by others, with an ugly form, uneasy mind, and constantly harboring fear: first, often lacking sincerity and deceiving others; second, slandering those who preach the Dharma in public; third, looking down on and ridiculing fellow students; fourth, fabricating faults when not seeing them; fifth, sowing discord and gossiping. ○ The human realm has three superior qualities: first, courage; second, mindfulness; third, brahmacharya (梵行, pure conduct). These three superior qualities enable one to be reborn in the heavens.

人道十苦

菩薩藏經云。人有十苦之所逼迫。一生苦。二老苦。三病苦。四死苦。五愁苦。六怨苦。七苦受。八憂苦。九病惱。十流轉大苦○人胎藏八位瑜伽論云一羯羅籃(托胎疑結位)。二遏部曇(表裡如酪)。三閑尸(已至肉位仍極柔軟)四鍵南(堅厚)五缽羅奢佉(支分相現)六毛髮爪位七根位(諸根顯現)八形位(所依處分明現)○又十時膜時(泡時皰時)肉團時五枝時(胎中五時)嬰孩時童子時少年時盛壯時衰老時(人中五時)。

凡夫

大威德陀羅尼經云。于生死迷惑流轉。住不正道故。名凡夫。梵云婆羅。隋言毛道。謂行心不定。猶如輕毛。隨風東西故。又有二種。一嬰兒凡夫。謂無智惠故。二愚闇凡夫頑鈍不可教故○佛性論云。凡夫以身見。為性。

人有為四相

長阿含經云。一生相。謂五陰興起。已得命根。二老相。謂生。壽向盡余命無幾。三病相。謂眾痛迫切。存亡無期。四死相。謂盡也。風先。火次。諸根敗壞。存亡異趣故。

人間四事必定別離

正法念經云。一少年。二安隱。三壽命。四具足(具足即是富貴)如是四法。必定別離。智者常須觀察。

地獄趣

立世論云梵音泥黎耶。此云無喜樂○毗婆沙論云。泥犁迦。秦言無去處

【現代漢語翻譯】現代漢語譯本人道十苦

《菩薩藏經》中說，人有十種苦難所逼迫：一是生苦，二是老苦，三是病苦，四是死苦，五是愁苦，六是怨苦，七是苦受，八是憂苦，九是病惱，十是流轉大苦。

《人胎藏八位瑜伽論》中說：一、羯羅籃(kalala)（托胎疑結位，受精卵狀態）。二、遏部曇(arbuda)（表裡如酪，像凝乳）。三、閑尸(peshi)（已至肉位仍極柔軟，柔軟的肉團）。四、鍵南(ghana)（堅厚，開始變硬）。五、缽羅奢佉(prashakha)（支分相現，四肢出現）。六、毛髮爪位（長出毛髮和指甲）。七、根位（諸根顯現，感官形成）。八、形位（所依處分明現，身體各部分清晰）。

又有十個時間階段：膜時（泡時，受精卵時期），皰時（囊胚時期），肉團時（胚胎時期），五枝時（胎中五時，四肢和頭形成時期），嬰孩時（嬰兒時期），童子時（兒童時期），少年時（青少年時期），盛壯時（成年時期），衰老時（老年時期）。

凡夫

《大威德陀羅尼經》中說，在生死中迷惑流轉，住在不正的道路上，所以叫做凡夫。梵語叫婆羅(Bala)，翻譯成漢語是毛道，意思是行心不定，就像輕毛一樣，隨風東西飄動。又有兩種凡夫：一是嬰兒凡夫，因為沒有智慧；二是愚闇凡夫，頑固遲鈍不可教導。《佛性論》中說，凡夫以身見為本性。

人有為四相

《長阿含經》中說：一生相，指五陰（色、受、想、行、識）興起，已經得到命根。二老相，指生命走向盡頭，剩餘的壽命無幾。三病相，指各種痛苦逼迫，存活還是死亡沒有期限。四死相，指生命終結，風大先散，火大其次，各種器官敗壞，存活和死亡走向不同的歸宿。

人間四事必定別離

《正法念經》中說：一是少年，二是安穩，三是壽命，四是具足（具足即是富貴）。這四件事必定會離別，智者應該經常觀察。

地獄趣

《立世論》中說，梵語泥黎耶(Niraya)，這裡翻譯成沒有喜樂。《毗婆沙論》中說，泥犁迦(Nirayika)，秦朝話翻譯成沒有去處。

【English Translation】 English version The Ten Sufferings of Human Existence

The Bodhisattva-pitaka Sutra states that humans are oppressed by ten sufferings: 1. the suffering of birth, 2. the suffering of aging, 3. the suffering of sickness, 4. the suffering of death, 5. the suffering of sorrow, 6. the suffering of resentment, 7. the suffering of painful sensations, 8. the suffering of worry, 9. the suffering of being afflicted by illness, and 10. the great suffering of transmigration.

The Yoga Treatise on the Eight Stages of the Womb states: 1. Kalala (羯羅籃) (the stage of initial conception, a state of doubt and congealment, the zygote stage). 2. Arbuda (遏部曇) (like curd inside and out, resembling solidified milk). 3. Peshi (閑尸) (already at the flesh stage but still extremely soft, a soft mass of flesh). 4. Ghana (鍵南) (firm and thick, beginning to harden). 5. Prashakha (缽羅奢佉) (the appearance of limbs, limbs appear). 6. The stage of hair and nails (hair and nails grow). 7. The stage of the senses (the senses manifest, sensory organs form). 8. The stage of form (the location of what they rely on is clearly manifest, the various parts of the body are clear).

There are also ten time periods: the membrane stage (the bubble stage, the zygote period), the vesicle stage (the blastocyst stage), the flesh mass stage (the embryo stage), the five-limb stage (the five stages in the womb, the stage when limbs and head form), the infant stage, the child stage, the adolescent stage, the prime of life stage, and the senescent stage.

Common Mortals (凡夫)

The Mahāvajra-bhairava-dhāraṇī Sutra states that being deluded and transmigrating in birth and death, dwelling on the incorrect path, is why they are called common mortals. In Sanskrit, it is called Bala (婆羅), which is translated into Chinese as 'hair path,' meaning that the mind is unsettled, like light hair, drifting east and west with the wind. There are two types of common mortals: first, infant common mortals, because they lack wisdom; second, ignorant and benighted common mortals, who are stubborn and cannot be taught. The Treatise on Buddha-nature states that common mortals take the view of self as their nature.

The Four Characteristics of Human Existence

The Longer Āgama Sutra states: 1. The characteristic of birth, referring to the arising of the five skandhas (form, feeling, perception, mental formations, and consciousness), having already obtained the root of life. 2. The characteristic of aging, referring to life heading towards its end, with little remaining lifespan. 3. The characteristic of sickness, referring to various pains pressing in, with no fixed term for survival or death. 4. The characteristic of death, referring to the end of life, with the wind element dispersing first, followed by the fire element, various organs decaying, and survival and death heading towards different destinations.

The Four Things in the Human World That Are Certain to Be Separated From

The Sutra on the Correct Contemplation of Mindfulness states: 1. Youth, 2. Security, 3. Lifespan, 4. Fulfillment (fulfillment being wealth and nobility). These four things are certain to be separated from; the wise should constantly observe this.

The Realm of Hell

The Treatise on the Establishment of the World states that the Sanskrit term is Niraya (泥黎耶), which is translated here as 'without joy or pleasure.' The Vibhasa Treatise states that Nirayika (泥犁迦) is translated in the Qin dynasty as 'no place to go.'

○大毗婆沙論云。捺洛迦。此云不可樂。論問。何故名捺洛迦。答是那洛迦所趣故。是中有那洛迦故。名捺洛迦。彼諸有情無悅無愛無味無利無喜樂故。名那洛迦也。今稱地獄者。地底也。下也。謂萬物之中最在底下也。獄局也。謂拘局不得自在故○三法度人經云。地獄有三種。一熱有一十八所。二寒有一十八所(此是根本)三邊又名輕系。又名孤獨。此有三別。一山間。二水中。三曠野。

落地獄因

婆沙論云。由先時造作增上暴惡。身語意惡行生彼○辯意經云。有五事死入地獄。一不信三寶。而行誹謗。輕毀聖道。二破壞佛寺。(三四)輩轉相誹謗。不計殃罪無敬順意。無有君臣父母。五已得為道。不順師教。而自貢高。輕慢謗師(地獄因果。廣有章門。此但梗[目*(既/木)])。

畜生趣

立世論云。梵語底(都履切)栗車。此云畜生○大婆沙論云。傍生謂其形謗故。

畜生因

業報差別經云。具造十業生畜生。一身惡。二口惡。三意惡。四從貪起惡。五從嗔起惡。六從癡起惡。七毀罵眾生。八惱害眾生。九施不凈物。十邪淫○辯意經云。有五事作畜生。一犯戒私竊。二負債不還。三殺生。四不喜聽受經法。五常以因緣艱難齋會。

三塗

西域記云。俗

【現代漢語翻譯】現代漢語譯本 ○《大毗婆沙論》說：『捺洛迦』（Naraka），這裡譯為『不可樂』。《論》中問道：『為什麼叫做捺洛迦？』回答說：『因為是那洛迦（Naraka）所去的地方，因為其中有那洛迦，所以叫做捺洛迦。』那些有情眾生沒有喜悅、沒有愛、沒有趣味、沒有利益、沒有喜樂，所以叫做那洛迦。現在所說的地獄，『地』是地底的意思，『下』是下面的意思，指的是萬物之中最在底下的地方。『獄』是侷限的意思，指的是被拘禁侷限而不得自在。 ○《三法度人經》說：地獄有三種。一是熱地獄，有十八處；二是寒地獄，有十八處（這是根本）；三是邊地獄，又名輕系地獄，又名孤獨地獄。這又有三種區別：一是山間，二是水中，三是曠野。

墮落地獄的原因

《婆沙論》說：由於先前造作增長的暴惡，身、語、意惡行導致生於彼處。 ○《辯意經》說：有五件事會導致死後墮入地獄：一是不相信三寶（佛、法、僧），反而進行誹謗，輕視毀壞聖道；二是破壞佛寺；（三、四）同輩之間互相誹謗，不考慮災禍罪過，沒有恭敬順從的心意，沒有君臣父母的觀念；五是已經開始修道，卻不順從師父的教導，反而自高自大，輕慢誹謗師父（地獄的因果，詳細內容有很多章節，這裡只是大概提一下）。

畜生道

《立世論》說：梵語『底栗車』（Tiryag-yoni），這裡譯為『畜生』。 ○《大婆沙論》說：『傍生』，因為它們的形體是橫著的。

轉生為畜生的原因

《業報差別經》說：造作以下十種惡業會導致轉生為畜生：一是身惡業，二是口惡業，三是意惡業，四是從貪慾產生的惡業，五是從嗔恨產生的惡業，六是從愚癡產生的惡業，七是毀罵眾生，八是惱害眾生，九是施捨不乾淨的東西，十是邪淫。 ○《辯意經》說：有五件事會導致轉生為畜生：一是違犯戒律，私自偷竊；二是欠債不還；三是殺生；四是不喜歡聽聞接受經法；五是經常因為吝嗇而為難齋會。

三塗（惡道）

《西域記》說：世俗的說法

【English Translation】 English version ○ The Mahavibhasa-sastra says: 『Naraka』 (捺洛迦) which is translated here as 『unpleasant』. The Sastra asks: 『Why is it called Naraka?』 The answer is: 『Because it is the place where those in Naraka (那洛迦) go, because there are those in Naraka within it, therefore it is called Naraka.』 Those sentient beings have no joy, no love, no taste, no benefit, no happiness, therefore it is called Naraka. What is now called hell, 『地』 (dì) means the bottom of the earth, 『下』 (xià) means below, referring to the lowest place among all things. 『獄』 (yù) means confinement, referring to being confined and restricted, unable to be free. ○ The Sanfa Duren Jing says: There are three types of hells. First, hot hells, with eighteen locations; second, cold hells, with eighteen locations (these are fundamental); third, border hells, also called light-bondage hells, also called solitary hells. These have three distinctions: first, in the mountains; second, in the water; third, in the wilderness.

Causes of Falling into Hell

The Vibhasa-sastra says: Due to previously created and increased violent evil, evil actions of body, speech, and mind lead to birth there. ○ The Bianyi Jing says: There are five things that lead to falling into hell after death: first, not believing in the Three Jewels (三寶 - Buddha, Dharma, Sangha) and instead engaging in slander, belittling and destroying the holy path; second, destroying Buddhist temples; (third and fourth) peers slandering each other, not considering the disasters and sins, having no respectful and obedient intentions, having no concept of ruler and subject, parents; fifth, having already begun to cultivate the Way, but not obeying the teacher's instructions, instead being arrogant, belittling and slandering the teacher (the causes and effects of hell, there are many chapters with detailed content, this is just a brief mention).

Animal Realm

The Lishi Lun says: The Sanskrit word 『Tiryag-yoni』 (底栗車) is translated here as 『animal』 (畜生). ○ The Mahavibhasa-sastra says: 『Tiryag-yoni』 (傍生), because their bodies are horizontal.

Causes of Rebirth as an Animal

The Yebao Chabie Jing says: Creating the following ten evil karmas leads to rebirth as an animal: first, evil deeds of the body; second, evil deeds of speech; third, evil deeds of mind; fourth, evil deeds arising from greed; fifth, evil deeds arising from hatred; sixth, evil deeds arising from ignorance; seventh, reviling living beings; eighth, harming living beings; ninth, giving impure things; tenth, sexual misconduct. ○ The Bianyi Jing says: There are five things that lead to rebirth as an animal: first, violating precepts and stealing privately; second, not repaying debts; third, killing living beings; fourth, not liking to hear and receive the sutras; fifth, often being difficult and stingy with vegetarian feasts.

Three Evil Paths (三塗)

The Xiyu Ji says: Common saying

書春秋有三塗危險之處。藉此名也。涂猶道。非謂塗炭之義。若依梵語。云阿波那伽低此云惡道。道是因義。由履而行。

八難

一地獄。二餓鬼。三畜生。四北洲。五無想天。六佛前後。七世智辯聰。八生盲瘖啞。

修羅趣

又云阿須倫○海龍王經。此云無善神○大毗婆沙論云。阿素洛此云非天。又素洛。是端正義。阿是非義。謂身形不端正故○楞嚴經云若於鬼道以護法力。成通入空。從卵而生鬼趣攝。若天中降德貶墜其所卜居鄰于日月。從胎而生人趣所攝。若執持世界力。洞無畏能與梵王及天帝釋四天爭權。因變化有天趣所攝。有一類下劣。生大海心。沉水穴口。旦游虛空。暮歸水宿。因濕氣生。畜生趣攝。

修羅因

諸經論。多由瞋慢及疑。三種因生。

閻羅王

梵音閻摩羅。此云遮。謂遮令不造惡故○瑜伽論問。焰摩王。為能損害。為能饒益。名法王。答由(饒益眾生)故。若諸眾生執到王所令憶念故。遂為現彼相似之身。告言汝等自作。當受其果。由感那洛迦。新業更不積集。故業盡已脫那洛迦。是故焰摩。由能饒益諸眾生。故名法王。

眾生

梵云仆呼善那。此云眾生謂眾緣所生故○祐法師云。眾共生世。故名眾生○唐三藏譯名有情。謂

【現代漢語翻譯】現代漢語譯本書里說的春秋有三塗（Sān Tú）這種危險的地方，是借用這個名字。涂（Tú）就是道路的意思，不是指塗炭的『涂』。如果按照梵語來說，叫做阿波那伽低（Ābō nà jiā dī），這裡翻譯成惡道。道是因的意思，因為踐踏而行走。

八難

一是地獄，二是餓鬼，三是畜生，四是北俱盧洲（Běi jù lú zhōu），五是無想天（Wú xiǎng tiān），六是佛前佛後，七是世智辯聰，八是生盲瘖啞。

修羅趣

又叫做阿須倫（Ā xū lún），《海龍王經》里說，這裡翻譯成無善神。《大毗婆沙論》里說，阿素洛（Ā sù luò）這裡翻譯成非天。還有，素洛（Sù luò）是端正的意思，阿（Ā）是非的意思，說的是身形不端正。《楞嚴經》里說，如果在鬼道里，憑藉護法的力量，成就神通進入空性，從卵出生的屬於鬼趣。如果從天道中降下福德被貶謫，他們所居住的地方靠近日月，從胎出生的屬於人趣。如果執持世界的力量，通達無畏，能夠與梵王（Fàn wáng）以及天帝釋（Tiān dì shì）、四大天王爭奪權力，因為變化而有屬於天趣。有一類下等的修羅，生在大海中心，沉在水裡潛藏，早上在空中游蕩，晚上回到水裡休息，因為濕氣而生，屬於畜生趣。

修羅因

各種經論里，大多因為嗔恨、傲慢以及懷疑這三種原因而產生。

閻羅王

梵語是閻摩羅（Yán mó luó），這裡翻譯成遮，意思是遮止人們不造惡。《瑜伽師地論》里問，焰摩王（Yàn mó wáng）是能夠損害眾生，還是能夠饒益眾生，才被稱為法王？回答說因為（饒益眾生）的緣故。如果各個眾生被抓到閻羅王那裡，讓其回憶，於是為他們顯現相似的身體，告訴他們說，你們自己造作的，應當承受這樣的果報。因為感受到地獄的痛苦，新的惡業不再積累，所以業力盡了就脫離地獄。因此焰摩王，因為能夠饒益各個眾生，所以被稱為法王。

眾生

梵語是仆呼善那（Pú hū shàn nà），這裡翻譯成眾生，說的是由各種因緣所生。《祐法師》說，眾多共同生存於世，所以叫做眾生。唐三藏翻譯成有情，說的是... English version The 'Spring and Autumn Annals' speaks of the Three Paths (Sān Tú) as dangerous places, borrowing this name. 'Tú' means 'road,' not the 'tú' in 'tú tàn' (misery). In Sanskrit, it's called Ābō nà jiā dī, translated here as 'evil paths.' 'Path' signifies 'cause,' as it is traversed by treading.

The Eight Difficulties

First, hell; second, hungry ghosts; third, animals; fourth, Uttarakuru (Běi jù lú zhōu); fifth, the Heaven of Non-Perception (Wú xiǎng tiān); sixth, before or after a Buddha's appearance; seventh, worldly cleverness and eloquence; eighth, congenital blindness and muteness.

The Asura Realm

Also called Ā xū lún. The 'Sea Dragon King Sutra' says it's translated here as 'no good spirits.' The 'Mahāvibhāṣā' says Ā sù luò is translated as 'non-heaven.' Furthermore, Sù luò means 'upright,' while Ā means 'non,' referring to their non-upright forms. The 'Śūraṅgama Sūtra' says that if, in the ghost realm, one achieves supernatural powers and enters emptiness through the power of Dharma protection, they are born from eggs and belong to the ghost realm. If they descend from the heavens, having their merits diminished, their dwellings are near the sun and moon, born from wombs and belong to the human realm. If they hold the power of the world, possessing fearless insight, and can contend for power with Brahmā (Fàn wáng), Indra (Tiān dì shì), and the Four Heavenly Kings, they belong to the deva realm due to transformation. There is a lower class of Asuras, born in the heart of the great ocean, sinking into the water and hiding, roaming in the sky in the morning and returning to the water to rest in the evening, born from moisture, belonging to the animal realm.

Causes of Asura Birth

Most sutras and treatises state that they arise from three causes: anger, pride, and doubt.

King Yama

In Sanskrit, Yama is Yán mó luó, translated here as 'to obstruct,' meaning to obstruct people from committing evil. The 'Yogācārabhūmi-śāstra' asks: Is King Yama (Yàn mó wáng) able to harm or benefit beings, that he is called the Dharma King? The answer is because of (benefiting beings). If various beings are brought to King Yama, he causes them to recall, and then manifests a body similar to theirs, telling them, 'You yourselves created this, and you should receive the consequences.' Because they feel the pain of hell, new evil karma is no longer accumulated, so when their karma is exhausted, they are released from hell. Therefore, King Yama, because he is able to benefit various beings, is called the Dharma King.

Sentient Beings

In Sanskrit, it is Pú hū shàn nà, translated here as 'sentient beings,' meaning born from various conditions. Master Yòu said, 'Many beings co-exist in the world, therefore they are called sentient beings.' The Tang Dynasty Tripitaka Master translates it as 'beings with sentience,' meaning...

【English Translation】 English version The 'Spring and Autumn Annals' speaks of the Three Paths (Sān Tú) as dangerous places, borrowing this name. 'Tú' means 'road,' not the 'tú' in 'tú tàn' (misery). In Sanskrit, it's called Ābō nà jiā dī, translated here as 'evil paths.' 'Path' signifies 'cause,' as it is traversed by treading.

The Eight Difficulties

First, hell; second, hungry ghosts; third, animals; fourth, Uttarakuru (Běi jù lú zhōu); fifth, the Heaven of Non-Perception (Wú xiǎng tiān); sixth, before or after a Buddha's appearance; seventh, worldly cleverness and eloquence; eighth, congenital blindness and muteness.

The Asura Realm

Also called Ā xū lún. The 'Sea Dragon King Sutra' says it's translated here as 'no good spirits.' The 'Mahāvibhāṣā' says Ā sù luò is translated as 'non-heaven.' Furthermore, Sù luò means 'upright,' while Ā means 'non,' referring to their non-upright forms. The 'Śūraṅgama Sūtra' says that if, in the ghost realm, one achieves supernatural powers and enters emptiness through the power of Dharma protection, they are born from eggs and belong to the ghost realm. If they descend from the heavens, having their merits diminished, their dwellings are near the sun and moon, born from wombs and belong to the human realm. If they hold the power of the world, possessing fearless insight, and can contend for power with Brahmā (Fàn wáng), Indra (Tiān dì shì), and the Four Heavenly Kings, they belong to the deva realm due to transformation. There is a lower class of Asuras, born in the heart of the great ocean, sinking into the water and hiding, roaming in the sky in the morning and returning to the water to rest in the evening, born from moisture, belonging to the animal realm.

Causes of Asura Birth

Most sutras and treatises state that they arise from three causes: anger, pride, and doubt.

King Yama

In Sanskrit, Yama is Yán mó luó, translated here as 'to obstruct,' meaning to obstruct people from committing evil. The 'Yogācārabhūmi-śāstra' asks: Is King Yama (Yàn mó wáng) able to harm or benefit beings, that he is called the Dharma King? The answer is because of (benefiting beings). If various beings are brought to King Yama, he causes them to recall, and then manifests a body similar to theirs, telling them, 'You yourselves created this, and you should receive the consequences.' Because they feel the pain of hell, new evil karma is no longer accumulated, so when their karma is exhausted, they are released from hell. Therefore, King Yama, because he is able to benefit various beings, is called the Dharma King.

Sentient Beings

In Sanskrit, it is Pú hū shàn nà, translated here as 'sentient beings,' meaning born from various conditions. Master Yòu said, 'Many beings co-exist in the world, therefore they are called sentient beings.' The Tang Dynasty Tripitaka Master translates it as 'beings with sentience,' meaning...

一切無情物。皆假眾緣生。今簡去無情。故云有情○證契大乘經云。眾生者何義。佛言。是情想和合。所謂地水火風空識名色界入緣起及因業果會對而生故○楞伽經云。一切眾無明為根本。于愛隨業流運。

心

梵音。質多。又唧多。此是緣慮義。唯識論云。集起名心。即八識也○中陰經偈云。心為人毒本。善惡隨其形。行善即趣善。行惡即趣惡○正法念經云。一切法行主。所謂彼心是。又云。一切善不善法。心為根本○心地者。佛言三界之中。以心為主。眾生之心猶如大地。五穀五果從大地生。如是心法。生世出世善惡五趣。三乘。以是因緣。三界唯心。故名心地。

志學

學

效也。白虎通云。學覺也。覺悟所不知也○中論云。昔之君子成德立身。身沒而名不朽。其故何也。學也。學者。所以疏神達思。怡情治性。聖人之上務也。學猶飾也。器不飾。則無以為美觀。人不學。則無以有懿德。志者。學之師也。學者。患志之不立故。篇目志學焉○僧史略云。夫學不厭博。有所不知。蓋闕如也。此土高僧。能攝異宗者。率由博學之故也。

二學

毗奈耶云。佛說有二種學業。一讀誦。二禪思○鈔云。五夏已前。依人受學。律藏五夏已后。應學無人我法。

三學

【現代漢語翻譯】現代漢語譯本：一切有情識的物體，都是憑藉各種因緣和合而生。現在省略無情識的物體，所以說是有情識的。（證契大乘經說：）『眾生』是什麼意思？佛說：『是情想和合。』也就是地、水、火、風、空、識、名色、六入、緣起以及因、業、果報會合而生。（楞伽經說：）一切眾生以無明為根本，隨著愛慾和業力而流轉。

心（梵語：質多（Citta），又作唧多（Citta））：這是緣慮的意思。《唯識論》說：『集起名為心』，就是指八識。（中陰經偈說：）『心是人的毒害之本，善惡隨著它的形態而顯現。行善就趨向善，行惡就趨向惡。』（正法念經說：）『一切法行的主導，就是這個心。』又說：『一切善與不善之法，心是根本。』心地，佛說三界之中，以心為主。眾生的心猶如大地，五穀五果從大地生長。如此心法，產生世間和出世間的善惡五趣、三乘。因為這個因緣，三界唯心，所以名為心地。

志學

學：傚法。《白虎通》說：『學，覺也，覺悟所不知的。』（中論說：）『從前的君子成就德行，樹立自身，身死而名聲不朽，原因是什麼呢？是學習啊。學習，是用來疏通精神，通達思想，怡養情操，治理性情的，是聖人最重要的事務。學習就像裝飾，器物不裝飾，就沒有美觀；人不學習，就沒有美好的德行。』志向是學習的老師。學習的人，擔心志向不能確立，所以篇目名為志學。（僧史略說：）『學習不怕廣博，有所不知，就好像有所缺失一樣。我們這裡的高僧，能夠統攝不同宗派的，大多是因為博學的原因啊。』

二學

《毗奈耶》說：佛說有兩種學業，一是讀誦，二是禪思。（鈔說：）五夏之前，依人受學律藏；五夏之後，應該學習無人我法。

三學

【English Translation】 English version: All sentient beings arise from the aggregation of various causes and conditions. Now, omitting non-sentient beings, we speak of sentient beings. (The Sutra of Verification and Accordance with the Great Vehicle states:) 'What is the meaning of 'sentient beings' (Sanskrit: sattva)?' The Buddha said, 'It is the aggregation of feelings and thoughts.' That is, earth, water, fire, wind, space, consciousness, name and form (Sanskrit: nāmarūpa), the six entrances (Sanskrit: ṣaḍāyatana), dependent origination (Sanskrit: pratītyasamutpāda), and the convergence of cause, karma, and effect all arise together. (The Laṅkāvatāra Sūtra states:) All beings take ignorance (Sanskrit: avidyā) as their root, flowing and revolving according to love and karma.

Mind (Sanskrit: Citta, also spelled as Citta): This means 'to contemplate and consider.' The Vijñāptimātratāsiddhi states: 'Accumulation and arising is called mind,' referring to the eight consciousnesses. (A verse from the Antarābhava Sūtra states:) 'The mind is the root of human poison; good and evil manifest according to its form. Practicing good leads to good; practicing evil leads to evil.' (The Saddharma-smṛtyupasthāna Sūtra states:) 'The master of all Dharma practices is this mind.' It also states: 'For all good and non-good dharmas, the mind is the root.' As for the 'ground of the mind,' the Buddha said, 'Within the three realms (Sanskrit: triloka), the mind is the master. The minds of sentient beings are like the earth, from which the five grains and five fruits grow. Likewise, the Dharma of the mind produces the good and evil of the five realms (Sanskrit: pañca-gati), and the Three Vehicles (Sanskrit: triyāna) in the world and beyond. Because of this cause and condition, the three realms are only mind; therefore, it is called the ground of the mind.'

Aspiring to Learn

Learning: To emulate. The Baihutong states: 'Learning is awakening, awakening to what is not known.' (The Mūlamadhyamakakārikā states:) 'The gentlemen of the past achieved virtue and established themselves; their bodies died, but their names did not decay. What is the reason? It is learning. Learning is used to clear the spirit, understand thoughts, nurture emotions, and govern nature; it is the most important task of the sages. Learning is like adornment; if an object is not adorned, it will not be beautiful; if a person does not learn, they will not have excellent virtue.' Aspiration is the teacher of learning. Those who learn worry that their aspiration will not be established; therefore, the chapter is named 'Aspiring to Learn.' (The Comprehensive History of the Sangha states:) 'Learning is not tired of being broad; to be ignorant of something is like a deficiency. The eminent monks of this land who can integrate different schools mostly do so because of their broad learning.'

Two Learnings

The Vinaya states: The Buddha said there are two kinds of learning: one is reading and reciting, and the other is meditation. (The Commentary states:) Before five years, one relies on others to learn the Vinaya; after five years, one should learn the Dharma of no self and no Dharma.

Three Learnings

僧祇律云。學有三種。一增上戒學。二增上定學。三增上慧學(又學經律論為三學)。

開外學

毗奈耶云。因舍利子。降伏撥無後世外道。佛聽比丘學外論。仍須是明慧強記者。方可於一日分三時。初中二分。讀誦佛經。至晚讀外書。是故祇垣中有書院。其中置大千界不同文書。佛許比丘遍讀。為降外道故。不許依其見解。地持論云。若聰明上智。能速受學者。于日月中。常以二分學佛法。一分學外典。

學書

五分律云。比丘差次不知書記佛聽學書。不得為好而廢道業(魏韋誕字仲佫。誡子孫曰。書但記姓名而已)。

二智

般若經云。禪學。謂開智。講學謂之演智。

視肉

法苑云。莊子曰。人而不學。謂之視肉。學而不行。謂之撮囊。

府庫

齊高僧僧范。善解群書。號府庫。

智囊

吳支謙。字恭明。號智囊。高僧傳云。祇洹寺三千僧。皆號奘法師。為智囊。

義龍

陳高僧惠榮。講學縱橫。號義龍。

義虎

高僧道光。在江東研窮義理號義虎。

律虎

隋高僧法愿。大明律藏。詞辯高亮。彭亨難敵。號律虎。

僧英

高僧智琰。與安法師及遍知三藏結交。惠解相敵。

【現代漢語翻譯】現代漢語譯本《僧祇律》中說，學習有三種：一是增上戒學，二是增上定學，三是增上慧學（又將學習經、律、論稱為三學）。

開外學

《毗奈耶》中說，因為舍利子（Śāriputra，佛陀十大弟子之一）降伏了否認後世的外道，佛陀允許比丘（bhikkhu，佛教出家男眾）學習外道論典。但要求必須是聰明且記憶力強的比丘，才可以把一天分為三部分，初分和中分用來讀誦佛經，到晚上讀外道書籍。因此，祇洹（Jetavana，佛教早期重要道場）中設有書院，其中放置著大千世界不同的文書，佛陀允許比丘廣泛閱讀，爲了降伏外道。但不允許依照外道的見解。《地持論》中說，如果聰明且具有上等智慧，能夠快速接受學習的人，在每天或每月的時間中，常常用二分的時間學習佛法，一分的時間學習外道典籍。

學書

《五分律》中說，比丘因為次第顛倒而不知書寫，佛陀允許學習書寫。但不得因為愛好書寫而荒廢道業（魏國的韋誕，字仲佫，告誡子孫說：書寫只用來記錄姓名就可以了）。

二智

《般若經》中說，禪修學習，稱為開智；講經學習，稱為演智。

視肉

《法苑珠林》中說，《莊子》中說：人如果不學習，就叫做『視肉』；學習了卻不去實踐，就叫做『撮囊』。

府庫

南北朝時期齊國的高僧僧范，擅長理解各種書籍，號稱『府庫』。

智囊

三國時期吳國的支謙，字恭明，號智囊。《高僧傳》中說，祇洹寺的三千僧眾，都稱奘法師為『智囊』。

義龍

南北朝時期陳朝的高僧惠榮，講學縱橫馳騁，號稱『義龍』。

義虎

高僧道光，在江東研究窮盡義理，號稱『義虎』。

律虎

隋朝高僧法愿，精通律藏，言辭辯論高超響亮，彭亨難以匹敵，號稱『律虎』。

僧英

高僧智琰，與安法師以及遍知三藏結交，智慧見解不相上下。

【English Translation】 English version The Saṃghika-vinaya states that there are three types of learning: the learning of higher morality (adhisīla-śikṣā), the learning of higher concentration (adhicitta-śikṣā), and the learning of higher wisdom (adhiprajñā-śikṣā) (further, studying the Sutras, Vinaya, and Abhidharma is also considered as the three learnings).

Opening up External Learning

The Vinaya states that because Śāriputra (one of the ten great disciples of the Buddha) subdued the non-Buddhist heretics who denied the afterlife, the Buddha allowed bhikkhus (Buddhist monks) to study non-Buddhist treatises. However, it was required that the bhikkhus be intelligent and have strong memories. They could divide the day into three parts, using the first two parts to recite Buddhist scriptures and the evening to read non-Buddhist books. Therefore, there were academies in Jetavana (an important early Buddhist site), which contained various documents from the great thousand world system. The Buddha allowed bhikkhus to read them extensively in order to subdue non-Buddhists, but they were not allowed to follow their views. The Yogācārabhūmi-śāstra states that if someone is intelligent and of superior wisdom, able to learn quickly, they should regularly spend two parts of the day or month studying the Dharma and one part studying non-Buddhist texts.

Learning Calligraphy

The Pañcavargika-vinaya states that if a bhikkhu does not know how to write due to a mistake in the order of instruction, the Buddha allows them to learn calligraphy, but they should not neglect their spiritual practice for the sake of calligraphy (Wei Dan of the Wei dynasty, styled Zhongqia, warned his descendants: calligraphy should only be used to record names).

Two Wisdoms

The Prajñāpāramitā Sutra states that the study of meditation is called 'opening wisdom,' and the study of lecturing is called 'developing wisdom.'

A Piece of Meat

The Dharma Forest states that Zhuangzi said: 'A person who does not learn is called a 'piece of meat'; a person who learns but does not practice is called a 'collecting bag.'

Repository

The eminent monk Seng Fan of the Qi dynasty in the Southern and Northern Dynasties was skilled in understanding various books and was known as the 'Repository'.

Brain Trust

Zhi Qian of the Wu dynasty during the Three Kingdoms period, styled Gongming, was known as 'Brain Trust'. The Biographies of Eminent Monks states that the three thousand monks of Jetavana Temple all called Dharma Master Zhuang 'Brain Trust'.

Dragon of Doctrine

The eminent monk Hui Rong of the Chen dynasty in the Southern and Northern Dynasties lectured with great eloquence and was known as the 'Dragon of Doctrine'.

Tiger of Doctrine

The eminent monk Dao Guang researched and exhausted the principles of doctrine in Jiangdong and was known as the 'Tiger of Doctrine'.

Tiger of Vinaya

The eminent monk Fa Yuan of the Sui dynasty was well-versed in the Vinaya Pitaka, eloquent, and unmatched in Pengheng, and was known as the 'Tiger of Vinaya'.

Heroic Monk

The eminent monk Zhi Yan befriended Dharma Master An and Tripitaka Master Bianzhi, and their wisdom and understanding were equal.

號三英(才兼百人曰英)。

僧杰

高僧僧慧。與暢法師。長講三藏號二杰○隋高僧敬脫。號僧杰(才兼萬人曰杰)。

彌天釋

道安。法師在囊陽因習鑿齒來謁云。四海習鑿。齒答云彌天釋道安。

釋門千里駒

長安。常辯。二法師為上京之法匠。嗟賞奘法師曰。汝可謂釋門千里駒也。

義天

婆沙論云。能解諸法義。見一切法空義。名義天。

學海

高僧曇顯。山東江表。號為學海。

經笥法將

並五印度學人。稱奘法師。

釋門瑚璉

隋虎丘惠聚法師。汝南周弘正常嘉嘆也。

慧苑琳瑯

隋高僧志念。有學名當時號也。

寫瓶傳器

經云。阿難領受佛法。如瀉瓶水。傳之別器。更無遺余。瓶器雖殊。水則無別。

傳燈

肇云自行化彼。則功德彌增。法光不絕。亦名無盡燈。

投針

西域記云。西天十五祖迦那提婆。初謁龍猛(菩薩本滿猛以金盛)水令弟子持示之。提婆見默以針投之。弟子持返。猛問彼何辭乎。答默但投針。猛曰智矣。若人也。宜速命入於斯際會。

三絕

高僧法安。身長八尺有三絕。一風儀挺特。二解義窮深。三精進潔己。

【現代漢語翻譯】現代漢語譯本號三英（才兼百人曰英）：指某人才能相當於一百個人。

僧杰：

高僧僧慧和暢法師，擅長講解三藏經典，被稱為二杰。隋朝高僧敬脫，號為僧杰（才兼萬人曰杰）：指某人才能相當於一萬人。

彌天釋：

道安法師在襄陽時，習鑿齒來拜訪，說道：『四海習鑿齒。』道安回答說：『彌天釋道安。』

釋門千里駒：

長安的常辯和二位法師是京城著名的法匠，他們讚賞玄奘法師說：『你可以說是釋門千里駒啊。』

義天：

《婆沙論》中說：『能夠理解諸法之義，見到一切法空之義，名為義天。』

學海：

高僧曇顯，在山東和江表一帶，被稱為學海。

經笥法將：

五印度的學者們，稱玄奘法師為經笥法將。

釋門瑚璉：

隋朝虎丘的惠聚法師，受到汝南周弘正的讚歎。

慧苑琳瑯：

隋朝高僧志念，以其學識聞名于當時。

寫瓶傳器：

經書中說：阿難領受佛法，就像從瓶子里倒水，傳到另一個容器里，沒有遺漏。瓶子和容器雖然不同，但水沒有區別。

傳燈：

肇法師說：自己修行，也教化他人，那麼功德就會更加增長，佛法之光就不會斷絕，也叫做無盡燈。

投針：

《西域記》中記載：西天第十五祖迦那提婆，初次拜見龍猛（菩薩本滿，龍猛用金瓶盛水）讓弟子拿著給他看。迦那提婆見了，默默地把一根針投進去。弟子拿回去，龍猛問他說了什麼。弟子回答說：『默默地只是投了一根針。』龍猛說：『有智慧啊，這個人。應該儘快讓他來參加我們的聚會。』

三絕：

高僧法安，身高八尺，有三絕。一是風度儀表出衆，二是理解佛法義理深刻，三是精進修行，潔身自好。

【English Translation】 English version Number Three Hero (talent equaling a hundred people is called a hero): Refers to someone whose talent is equivalent to a hundred people.

Monk Outstanding:

The eminent monks Seng Hui and Dharma Master Chang, who were skilled in explaining the Tripitaka, were called the Two Outstanding. The Sui Dynasty eminent monk Jing Tuo was known as Monk Outstanding (talent equaling ten thousand people is called outstanding): Refers to someone whose talent is equivalent to ten thousand people.

All-Encompassing釋:

When Dharma Master Dao An was in Xiangyang, Xi Zaochi came to visit and said, 'Xi Zaochi from all over the world.' Dao An replied, 'All-Encompassing釋 Dao An.'

Thousand-Li Colt of the Buddhist Order:

The Dharma Masters Chang Bian and Er, of Chang'an, were famous Dharma artisans of the capital. They praised Dharma Master Xuanzang, saying, 'You can be called the Thousand-Li Colt of the Buddhist Order.'

Righteous Heaven:

The Vibhasa states: 'One who can understand the meaning of all dharmas and see the emptiness of all dharmas is called Righteous Heaven.'

Sea of Learning:

The eminent monk Tan Xian, in the Shandong and Jiangbiao areas, was known as the Sea of Learning.

Dharma General of the Sutra Basket:

Scholars from the five regions of India called Dharma Master Xuanzang the Dharma General of the Sutra Basket.

Ritual Vessel of the Buddhist Order:

Dharma Master Hui Ju of Huqiu in the Sui Dynasty was praised by Zhou Hongzheng of Runan.

Jade Forest of Wisdom:

The Sui Dynasty eminent monk Zhi Nian was famous for his learning at that time.

Pouring from a Bottle, Transmitting to a Vessel:

The sutras say: 'Ananda received the Buddha's Dharma like pouring water from a bottle, transmitting it to another vessel, without any omission. Although the bottle and vessel are different, the water is the same.'

Transmitting the Lamp:

Master Zhao said: 'If one cultivates oneself and also teaches others, then merit will increase even more, and the light of the Dharma will not be extinguished, and it is also called the Endless Lamp.'

Dropping a Needle:

The Records of the Western Regions state: 'The fifteenth patriarch of the Western Heaven, Kanadeva, first visited Nagarjuna (the Bodhisattva was full, Nagarjuna used a golden bottle to hold water) and had a disciple hold it for him to see. Kanadeva saw it and silently dropped a needle into it. The disciple took it back, and Nagarjuna asked him what he said. The disciple replied, 'Silently, he only dropped a needle.' Nagarjuna said, 'He is wise, this person. He should be quickly invited to join our gathering.'

Three Excellences:

The eminent monk Fa An was eight feet tall and had three excellences. First, his demeanor was outstanding; second, his understanding of the meaning of the Dharma was profound; and third, he was diligent in practice and kept himself pure.

四絕

高僧洪偃。博學內外。凡所著述。皆封入秘閣。時號四絕。一貌。二義。三詩。四書。

五備

羅什答遠法師書云。夫財有五備。謂福。戒。博聞。辯才。深智。兼之道隆。未具者凝滯。仁者備之(或聖化物之資用。故名財也)。

八備

隋彥琮。法師云。夫預翻譯有八備。十條。一誠心受法。志在益人。二將踐勝場。先牢戒足。三文詮三藏。義貫五乘。四傍涉文史。工綴典詞。不過魯拙。五㦗怉平恕。器量虛融。不好專執。沈于道術。淡於名利。不欲高炫。六要識梵言。七不墜彼學。八博閱蒼雅粗諳篆隸不昧此文。十條者。一句韻。二問答。三名義。四經論。五歌頌。六咒功。七品題。八專業。九字部。十字聲。

因人顯名

晉吉友。法師永嘉中到江左。丞相王導一見奇之。以為吾之徒也。因此名顯。

紙貴如玉

高僧無垢眼。又云青眼律師。初譯出十誦律。京師僧尼競寫。諺云。都人繕寫。紙貴如玉。

摽領

僧睿。年二十二。博解經論禪觀。能講說。司徒姚崇重之。時姚興猶未識。問崇曰睿。也如何(崇曰可謂)鄴衛松柏。及興相見語論。觀之才器。興曰乃是四海摽領。

領神

高僧慧約。學窮內外。何尚之所重。竟

【現代漢語翻譯】現代漢語譯本四絕

高僧洪偃（Hong Yan）。博學內外，凡是他所著述的，都被封入秘閣。當時號稱四絕：一、容貌出衆；二、義理精通；三、詩才卓越；四、書法精妙。

五備

鳩摩羅什（Kumarajiva）在給慧遠（Huiyuan）法師的回信中說：『所謂財有五備，指的是福德、戒律、博聞、辯才、深智。兼備這些，道業才能興隆；不具備這些，就會停滯不前。仁者應該具備這些。』（或者說，聖人教化萬物的資用，所以稱為財）。

八備

隋朝的彥琮（Yan Cong）法師說：『預備翻譯有八個方面的準備，十個條目。』一、誠心接受佛法，立志利益他人。二、將要進入殊勝的場所，先要牢固地持守戒律。三、用文字詮釋三藏（Tripitaka），用義理貫穿五乘（Five Vehicles）。四、廣泛涉獵文史，擅長運用典故詞語，不顯得粗俗笨拙。五、心胸平和寬恕，器量虛懷若谷，不好專斷固執。沉浸於道術，淡泊于名利，不喜好高調炫耀。六、要認識梵文。七、不丟棄梵文的學問。八、廣泛閱讀《蒼頡篇》、《爾雅》，粗略通曉篆書隸書，不陌生漢文。十個條目是：一、句韻；二、問答；三、名義；四、經論；五、歌頌；六、咒功；七、品題；八、專業；九、字部；十、字聲。

因人顯名

晉朝的吉友（Jiyou）法師在永嘉年間來到江左，丞相王導（Wang Dao）一見就覺得他很奇特，認為他是自己的同道。因此名聲顯赫。

紙貴如玉

高僧無垢眼（Wugouyan），又稱青眼律師，最初翻譯出《十誦律》（Dasa-bhāṇavāra Vinaya）。京城的僧尼爭相抄寫，諺語說：『都城的人都在繕寫，紙張貴得像玉一樣。』

摽領

僧睿（Sengrui）二十二歲時，博學精通經論禪觀，善於講說。司徒姚崇（Yao Chong）很器重他，當時姚興（Yao Xing）還不認識他，問姚崇說：『僧睿怎麼樣？』姚崇說：『可以稱得上是鄴地衛地的松柏。』等到姚興與僧睿相見交談，觀察他的才能器度，姚興說：『乃是四海的表率。』

領神

高僧慧約（Huiyue）學問精通內外，為何尚之（He Shangzhi）所器重，最終……

【English Translation】 English version Four Excellences

The eminent monk Hong Yan (Hong Yan) was learned in both internal and external (studies). All his writings were sealed in the secret cabinet. He was known at the time for four excellences: 1. Appearance; 2. Meaning; 3. Poetry; 4. Calligraphy.

Five Possessions

Kumarajiva (Kumarajiva) in his letter to Dharma Master Huiyuan (Huiyuan) said: 'The so-called five possessions of wealth refer to blessings, precepts, extensive learning, eloquence, and profound wisdom. Possessing these together leads to the flourishing of the Dharma; lacking them leads to stagnation. The benevolent should possess them.' (Or, they are the resources used by sages to transform beings, hence the name 'wealth').

Eight Preparations

The Sui Dynasty's Dharma Master Yan Cong (Yan Cong) said: 'There are eight preparations and ten items for preparing for translation.' 1. Sincerely receive the Dharma, with the aspiration to benefit others. 2. Before entering the auspicious field, first firmly uphold the precepts. 3. Explain the Tripitaka (Tripitaka) with words, and connect the meaning through the Five Vehicles (Five Vehicles). 4. Broadly engage with literature and history, skillfully crafting classical phrases, avoiding crudeness and clumsiness. 5. Have a peaceful and forgiving mind, with a broad and open capacity, not liking to be stubborn and dogmatic. Be immersed in the arts of the Way, indifferent to fame and profit, and not desiring to show off. 6. Must know Sanskrit. 7. Do not abandon the study of Sanskrit. 8. Broadly read the 'Cangjie Pian' and 'Erya', roughly understand seal script and clerical script, and not be unfamiliar with Chinese. The ten items are: 1. Sentence rhythm; 2. Questions and answers; 3. Names and meanings; 4. Sutras and treatises; 5. Songs and hymns; 6. Mantra efficacy; 7. Categorization; 8. Specialization; 9. Character classification; 10. Sound.

Fame Manifested Through Association

The Jin Dynasty's Dharma Master Jiyou (Jiyou) arrived in Jiangzuo during the Yongjia period. Prime Minister Wang Dao (Wang Dao) was amazed at him upon seeing him, considering him to be one of his own. Therefore, his name became prominent.

Paper as Expensive as Jade

The eminent monk Wugouyan (Wugouyan), also known as the Qingyan Vinaya Master, initially translated the Dasa-bhāṇavāra Vinaya (Dasa-bhāṇavāra Vinaya). Monks and nuns in the capital competed to copy it. The saying went: 'The people of the capital are all copying it, and paper is as expensive as jade.'

Outstanding Leader

When Sengrui (Sengrui) was twenty-two years old, he was learned and understood the sutras, treatises, and Chan contemplation, and was skilled in lecturing. Situ Yao Chong (Yao Chong) valued him highly. At that time, Yao Xing (Yao Xing) did not yet know him, and asked Yao Chong: 'How is Sengrui?' Yao Chong said: 'He can be called the pine and cypress of Ye and Wei.' When Yao Xing met and spoke with Sengrui, observing his talent and capacity, Yao Xing said: 'He is indeed a leader of the four seas.'

Leading Spirit

The eminent monk Huiyue (Huiyue) was learned in both internal and external (studies), and was valued by He Shangzhi (He Shangzhi). Eventually...

陵文宣王。出鎮禹穴時。有名僧在座。約年夏未隆。王見斂躬盡禮。眾不悅。王曰。此上人方為釋門領神。

八達

高僧支學龍。博通內外。阮膽等名士。併爲知己。呼為八達。

八能

高僧真觀。有八能謂義。導。書。詩。辯。貌。聲。棋。

辯鼎

道安號彌天釋。學贍內外。符堅於藍田獲一大鼎。邊有篆字。朝廷人不識乃問于安。安曰魯襄公所鑄。堅敕三館有疑。皆問安師。

擔筆

高僧敬脫遊學時擔一筆長三如臂有人乞書大小字隨筆而成。曾無修飾。觀者無厭。

談諧上首

支遁。字道林。晉哀帝請住東安寺。郄超。孫綽。等一代名士。皆為塵外之交。日造其室。皆推遁談諧為上首。

義解名知

高僧法開。以義解知名天下。與謝安王文度等。為文學之友。孫綽曰。深通內外。才華贍逸。其在開乎。

寒松

惠隆。學窮義理。宋代名賢多為交友。而節操容貌。有若寒松。時周顆。謂曰隆法師蕭散森疏。若霜下松竹。

碧雲

慧休。姓湯。工於風雅。嘗吟詩曰。日暮碧雲合。佳人殊未來(文選中沙門詩惟休一也)。

立雪

此土第二祖本名神光。更名惠可。初參達磨立在雪中。

撒被

【現代漢語翻譯】現代漢語譯本：陵文宣王（陵文宣王，具體指代不明），在禹穴（禹穴，地名）鎮守時，有一位有名的僧人在座。大約夏天還沒結束，文宣王見到這位僧人就彎腰行禮，非常恭敬。眾人對此感到不悅。文宣王說：『這位上人將來會成為佛教界的領袖。』

八達

高僧支學龍（支學龍，人名），學識淵博，精通佛學和世俗學問。阮膽（阮膽，人名）等名士都和他交好，稱他為『八達』。

八能

高僧真觀（真觀，人名），有『八能』，指的是義理、引導、書法、詩歌、辯論、容貌、聲音、棋藝。

辯鼎

道安（道安，人名）被稱為『彌天釋』，學識淵博，精通佛學和世俗學問。符堅（符堅，人名）在藍田（藍田，地名）得到一個大鼎，鼎邊有篆字。朝廷里沒有人認識這些字，就去問道安。道安說：『這是魯襄公（魯襄公，人名）鑄造的。』符堅下令，三館（三館，古代機構名）有疑問，都去問安師（道安）。

擔筆

高僧敬脫（敬脫，人名）遊學時，總是帶著一支三尺長的筆，有人向他求字，無論大小，他都能隨筆寫成，從不修改潤飾，觀看的人都不會厭倦。

談諧上首

支遁（支遁，人名），字道林（道林，字）。晉哀帝（晉哀帝，人名）請他住在東安寺（東安寺，寺廟名）。郄超（郄超，人名）、孫綽（孫綽，人名）等一代名士，都和他有超越世俗的交情，每天都去拜訪他。大家都推舉支遁的談吐幽默風趣，為眾人之首。

義解名知

高僧法開（法開，人名），以精通佛經義理而聞名天下。他和謝安（謝安，人名）、王文度（王文度，人名）等人是文學上的朋友。孫綽說：『法開既精通佛學，又精通世俗學問，才華橫溢，大概就是他了吧。』

寒松

惠隆（惠隆，人名），學問精深，窮究義理。宋代（宋代，朝代名）的名士賢人都和他交好。他的節操和容貌，就像寒冬的松樹一樣。當時周顆（周顆，人名）評價說：『惠隆法師蕭灑疏朗，就像霜雪下的松竹一樣。』

碧雲

慧休（慧休，人名），姓湯（湯，姓氏）。擅長風雅之事。曾經吟詩說：『日暮碧雲合，佳人殊未來。』（《文選》中沙門詩只有慧休這一首）。

立雪

此土（此土，指中國）第二祖（第二祖，指禪宗二祖慧可）本名神光（神光，人名），后改名惠可（惠可，人名）。最初參拜達磨（達磨，即菩提達摩，禪宗初祖）時，站在雪中。

撒被

【English Translation】 English version: When Ling Wenxuan Wang (陵文宣王, specific reference unclear) was stationed in Yuxue (禹穴, place name), there was a famous monk present. It was approximately before the end of summer, and when Wang saw the monk, he bowed and showed utmost respect. The others were displeased. Wang said, 'This superior person will become a leader of the Buddhist community in the future.'

Eight Eminents

The eminent monk Zhi Xuelong (支學龍, personal name) was erudite and well-versed in both Buddhist and secular knowledge. Famous scholars such as Ruan Dan (阮膽, personal name) were his close friends and called him one of the 'Eight Eminents'.

Eight Talents

The eminent monk Zhen Guan (真觀, personal name) possessed 'Eight Talents,' referring to his mastery of doctrine, guidance, calligraphy, poetry, debate, appearance, voice, and chess.

Debate Cauldron

Dao An (道安, personal name) was known as 'Mitian Shi.' He was erudite and well-versed in both Buddhist and secular knowledge. Fu Jian (符堅, personal name) obtained a large cauldron in Lantian (藍田, place name) with inscriptions on its side. No one in the court recognized the characters, so they asked Dao An. Dao An said, 'It was cast by Duke Xiang of Lu (魯襄公, personal name).' Fu Jian ordered that any doubts in the Three Halls (三館, ancient institutions) should be referred to Master An (Dao An).

Carrying a Brush

When the eminent monk Jing Tuo (敬脫, personal name) traveled for study, he always carried a three-foot-long brush. If someone asked him for calligraphy, whether large or small characters, he would write them spontaneously without any revision or embellishment. Those who watched never grew tired of it.

Foremost in Eloquence and Wit

Zhi Dun (支遁, personal name), styled Daolin (道林, style name), was invited by Emperor Ai of Jin (晉哀帝, personal name) to reside at Dong'an Temple (東安寺, temple name). Famous scholars of the time, such as Xie An (郄超, personal name) and Sun Chuo (孫綽, personal name), were his friends beyond the mundane world and visited him daily. They all regarded Zhi Dun as the foremost in eloquence and wit.

Known for Explaining Doctrine

The eminent monk Fa Kai (法開, personal name) was known throughout the land for his profound understanding of Buddhist doctrine. He was a literary friend of Xie An (謝安, personal name), Wang Wendu (王文度, personal name), and others. Sun Chuo said, 'Fa Kai is deeply versed in both Buddhist and secular knowledge, and his talent is abundant. It must be him.'

Winter Pine

Hui Long (惠隆, personal name) deeply studied and exhausted the principles of doctrine. Many famous and virtuous men of the Song Dynasty (宋代, dynasty name) were his friends. His integrity and appearance were like a winter pine. At the time, Zhou Ke (周顆, personal name) commented, 'The Dharma Master Hui Long is elegant and sparse, like pine and bamboo under frost.'

Azure Clouds

Hui Xiu (慧休, personal name), surname Tang (湯, surname), was skilled in refined arts. He once recited a poem: 'At dusk, azure clouds gather, but the beautiful person has not yet arrived.' (In the 'Selections of Literature,' Hui Xiu is the only shramana poet).

Standing in Snow

The Second Patriarch (第二祖, refers to the Second Patriarch of Zen Buddhism, Huike) of this land (此土, refers to China) was originally named Shenguang (神光, personal name) and later changed his name to Huike (惠可, personal name). When he first sought instruction from Bodhidharma (達磨, i.e., Bodhidharma, the First Patriarch of Zen), he stood in the snow.

Scattering the Blanket

高僧惠韶。學于綽公。獨貧于眾。撒被寫論。忍寒聽講。大曉文義。

擁塵

道超。苦學。獨居一室。以儒釋經典環座。手不釋卷。任塵擁室。時中書吳群問曰。蟲鳴塵擁。安得無忤。超曰䖝聲足代蕭管。塵土滿室未暇掃也。

擬書

高僧法雅。善內外學。多俗士咨稟。以經義難解雅。將比擬外書為生解之。例謂之挌義。

德香

增一經云。有妙香三種。謂多聞香戒香。施香。此三香逆風順風無不聞之最勝無等。

道風

寶林傳云。祖師難提至摩提國一日有風西來。占曰此道風也。必有道人至。果得伽耶舍多至。

變薤

法苑云。弘始三年。姚興園中植蔥。一日皆變為薤。佔之。合有智人至果得羅什法師來。

學者二患

肇法師云。雖解深義。未為心用。尊己慢人。不能誨益此學者之外患也。因其所解。而取相分別。雖曰為解。未合真解。此學者之內患也。

無錢決貨

法苑云論衡曰。手中無錢之市決貨。貨主必不與也。夫胸中無學。亦猶手中無錢也。

炳燭

說苑云。晉平公問師曠曰。吾年七十欲學恐已暮矣。對曰暮何不炳燭乎。臣聞。少而學者如日出之陽。壯而學者。如日中之光。老而學者。如炳燭

【現代漢語翻譯】現代漢語譯本高僧惠韶，跟隨綽公學習。他比其他人更貧困，只能鋪開被子當紙來抄寫經論，忍受寒冷聽講，因此透徹理解了經文的含義。

擁塵道超，勤奮好學，獨自居住在一個房間里，把儒家和佛教的經典擺在座位周圍，手不釋卷。任憑灰塵堆滿房間。當時中書吳群問道：『蟲子鳴叫，灰塵堆積，難道不覺得難受嗎？』道超回答說：『蟲子的叫聲足以代替蕭和管樂，灰塵堆滿房間，沒有時間打掃啊。』

擬書高僧法雅，精通內外學問，很多俗人向他請教。因為經義難以理解，法雅就用外道的書籍來比擬，以此來解釋經義，這種方法被稱為『格義』。

德香《增一阿含經》中說，有三種美妙的香氣，即多聞香（Duo Wen Xiang，通過廣泛聽聞佛法而獲得的香氣），戒香（Jie Xiang，持守戒律而散發的香氣）和施香（Shi Xiang，通過佈施而產生的香氣）。這三種香氣，無論逆風還是順風，都能聞到，是最殊勝無比的。

道風《寶林傳》中記載，祖師難提（Nanti）到達摩提國（Motiguo）時，有一天刮來西風，他占卜說：『這是道風啊，必定有得道之人要來。』果然得到了伽耶舍多（Gayashata）的到來。

變薤《法苑珠林》中記載，弘始三年，姚興（Yao Xing）的園中種植的蔥，有一天都變成了薤（一種蔬菜）。占卜的結果是，應該有智慧之人要來，果然得到了鳩摩羅什法師（Kumarajiva）的到來。

學者二患肇法師（Seng Zhao）說：『即使理解了深刻的義理，卻沒有在心中真正運用，自尊自大，輕慢他人，不能教誨幫助別人，這是學者的外在弊病。因為自己所理解的，就執著于表象而加以分別，雖然說是理解，卻沒有符合真正的理解，這是學者的內在弊病。』

無錢決貨《法苑珠林》引用《論衡》中的話說：『手中沒有錢，卻要在市場上預定貨物，貨主一定不會答應。』胸中沒有學問，就像手中沒有錢一樣。

炳燭《說苑》中記載，晉平公問師曠說：『我今年七十歲了，想學習恐怕已經晚了吧？』師曠回答說：『晚了為什麼不點燃蠟燭呢？』我聽說，年少時學習，就像太陽剛升起時的陽光；壯年時學習，就像太陽在正午時的光芒；老年時學習，就像點燃蠟燭一樣。

【English Translation】 English version The eminent monk Hui Shao studied under Master Chuo. He was poorer than the others, so he spread out his quilt to write treatises and endured the cold while listening to lectures, thus thoroughly understanding the meaning of the scriptures.

Embracing Dust Dao Chao studied diligently, living alone in a room, with Confucian and Buddhist classics surrounding his seat. He never put down his books, letting dust accumulate in the room. At that time, Wu Qun, a secretary of the imperial secretariat, asked: 'With insects chirping and dust accumulating, how can you not be bothered?' Dao Chao replied, 'The sound of insects is enough to replace the xiao and guan (types of Chinese flutes), and the room is full of dust, so I have no time to sweep it.'

Analogizing Scriptures The eminent monk Fa Ya was proficient in both internal and external learning, and many laypeople consulted him. Because the meaning of the scriptures was difficult to understand, Fa Ya used external (non-Buddhist) books to make analogies, in order to explain the meaning of the scriptures. This method was called 'Geyi' (matching meanings).

Virtuous Fragrance The Ekottara Agama Sutra says that there are three kinds of wonderful fragrances, namely Duowen Xiang (the fragrance obtained through extensive hearing of the Dharma), Jie Xiang (the fragrance emitted by upholding the precepts), and Shi Xiang (the fragrance produced through giving). These three fragrances, whether against the wind or with the wind, can be smelled, and are the most supreme and unparalleled.

Wind of the Dao The Baolin Zhuan records that when the Patriarch Nanti arrived in Motiguo, one day a west wind blew. He divined and said, 'This is the wind of the Dao; surely a person of the Dao will come.' Indeed, Gayashata arrived.

Transformation of Scallions The Fayuan Zhulin records that in the third year of Hongshi, the scallions planted in Yao Xing's garden all turned into scallions (a type of vegetable) one day. The divination result was that a wise person should come, and indeed the Dharma Master Kumarajiva arrived.

Two Afflictions of Scholars Dharma Master Seng Zhao said: 'Even if one understands profound meanings, but does not truly apply them in one's heart, and is arrogant and conceited, belittling others, and cannot teach and help others, this is the external affliction of a scholar. Because of what one understands, one clings to appearances and makes distinctions. Although it is called understanding, it does not conform to true understanding; this is the internal affliction of a scholar.'

Deciding on Goods Without Money The Fayuan Zhulin quotes the Lunheng as saying: 'If one has no money in hand, but wants to reserve goods in the market, the owner will certainly not agree.' Having no learning in one's mind is like having no money in one's hand.

Holding a Candle The Shuo Yuan records that Duke Ping of Jin asked Shi Kuang, 'I am seventy years old this year, and I am afraid it is too late to learn.' Shi Kuang replied, 'Why not light a candle if it is late?' I have heard that learning in youth is like the sunlight at sunrise; learning in adulthood is like the sunlight at noon; learning in old age is like holding a candle.'

之明。孰與昧行乎。平公曰善哉。

誡

法苑云。今有淺學之人。自謂智出於眾。起大憍慢。放誕形容。𣣋滅一切。籠罩天地。箕踞于師長之前。叱吒于尊者之側。道本和合。恭順為僧。既心貌乖返。豈成寶也。慎之哉。

釋氏要覽卷中大正藏第 54 冊 No. 2127 釋氏要覽

釋氏要覽卷下

錢塘月輪山居講經論賜紫沙門釋道誠　述說聽躁靜諍忍入眾擇友住持雜紀贍病送終

說聽

說

毗奈耶律云。說者。彰表開導之義也。今稱講者。說文云。講和解論議。廣雅云。讀也。顧野王云。解說談議也。訓誥也。

聽

唯識論云。謂耳根發識領受。曰聞也。即沉思靜意。屬耳於法也○法苑云。有三品。以神聽為上以心聽為中。以耳聽為下。

說聽二難

中觀論云。真法及說者聽者難得故○涅槃經云。一樂說難。二樂聞難。

法師升高座

十住婆沙論云。欲升高座。先應恭敬禮拜大眾。然後升。

法師心

大法炬陀羅尼經云。夫法師者。常應如是用。惟我今所處。即如來師子之座。宜應忍默慈慜。愛語謙下。將護眾心。若懷嗔妒。心存勝負獲大重罪。慈心說法成大功德。能令佛法久住於世。凡所生處。

【現代漢語翻譯】之明（智慧的光明）。與愚昧的行為相比，哪個更好呢？平公說：『說得好啊。』

誡

《法苑珠林》中說：現在有一些學識淺薄的人，自認為智慧超過眾人，生起極大的驕慢之心，放縱自己的言行舉止，輕視、否定一切，好像要籠罩天地一般。他們在師長面前箕踞（一種傲慢的坐姿），在德高望重的人旁邊大聲呵斥。要知道佛法的根本在於和合，恭敬順從是僧人的本分。如果內心和外在表現背道而馳，又怎麼能成為珍寶呢？要謹慎啊！

《釋氏要覽》卷中大正藏第 54 冊 No. 2127 《釋氏要覽》

《釋氏要覽》卷下

錢塘月輪山居住講經論，被賜紫衣的沙門釋道誠（Sh釋Dao Cheng）述說：聽法、躁動與安靜、諍論、忍辱、進入大眾、選擇朋友、住持、雜記、贍養病人、送終。

說聽

說

《毗奈耶律》中說：『說』，是彰顯、表述、開導的意思。現在稱為『講』，《說文解字》中說：『講』，是和解、論議的意思。《廣雅》中說：『講』，是讀的意思。顧野王說：『講』，是解釋、談論、議論，也是訓誡、告誡的意思。

聽

《唯識論》中說：用耳根產生意識來領受，叫做『聞』。也就是沉思、靜心，把注意力集中在佛法上。《法苑珠林》中說：聽法有三種品級，用精神來聽是上等，用心來聽是中等，用耳朵來聽是下等。

說聽二難

《中觀論》中說：真正的佛法以及說法的人和聽法的人都很難得。《涅槃經》中說：一是樂於說法難，二是樂於聽法難。

法師升高座

《十住婆沙論》中說：想要升高座，應該先恭敬地禮拜大眾，然後再升座。

法師心

《大法炬陀羅尼經》中說：作為法師，應該經常這樣用心：我今天所處的位置，就是如來的獅子座，應該忍辱、沉默、慈悲、和藹，用愛語，謙虛謹慎，照顧大眾的心。如果懷有嗔恨、嫉妒，心存爭強好勝，就會獲得極大的罪過；用慈悲心說法，就能成就極大的功德，能夠使佛法長久住世。凡是所生之處，

【English Translation】 Of wisdom. Which is better than ignorant actions? Duke Ping said, 'Well said.'

Admonition

The Fa Yuan Zhu Lin (法苑珠林) says: 'Now there are some with shallow learning who consider themselves wiser than the masses, giving rise to great arrogance, indulging in unrestrained behavior, belittling and negating everything, as if to encompass the heavens and the earth. They sit with legs spread out (jiju) before teachers and elders, and shout at those who are venerable. Know that the root of the Dharma lies in harmony, and respectful obedience is the duty of monks. If one's inner thoughts and outward appearance are contradictory, how can one become a treasure? Be cautious!'

Shi Shi Yao Lan, Volume Middle Taisho Tripitaka Volume 54, No. 2127, Shi Shi Yao Lan

Shi Shi Yao Lan, Volume Lower

Shramana Shi Dao Cheng (釋道誠), of Yue Lun Mountain (月輪山) in Qiantang (錢塘), who lectured on scriptures and treatises and was granted a purple robe, narrates: Speaking and listening, agitation and tranquility, contention, forbearance, entering the assembly, choosing friends, maintaining the monastery, miscellaneous notes, caring for the sick, and seeing off the dying.

Speaking and Listening

Speaking

The Vinaya says: 'Speaking' means to manifest, express, and enlighten. Now it is called 'lecturing'. The Shuo Wen Jie Zi (說文解字) says: 'Lecturing' means to reconcile, discuss, and debate. The Guang Ya (廣雅) says: 'Lecturing' means to read. Gu Ye Wang (顧野王) says: 'Lecturing' means to explain, discuss, and debate; it also means to instruct and admonish.

Listening

The Vijnaptimatrata-siddhi (唯識論) says: Using the ear faculty to generate consciousness to receive is called 'hearing'. That is, to contemplate deeply and quiet the mind, focusing attention on the Dharma. The Fa Yuan Zhu Lin (法苑珠林) says: There are three grades of listening to the Dharma: listening with the spirit is the highest, listening with the mind is the middle, and listening with the ears is the lowest.

Two Difficulties of Speaking and Listening

The Madhyamaka-karika (中觀論) says: It is difficult to obtain the true Dharma, as well as the speaker and the listener. The Nirvana Sutra (涅槃經) says: First, it is difficult to delight in speaking; second, it is difficult to delight in listening.

The Dharma Master Ascends the High Seat

The Dasabhumika-vibhasa-sastra (十住婆沙論) says: Before ascending the high seat, one should first respectfully bow to the assembly, and then ascend.

The Dharma Master's Mind

The Maha-vidya-dharani Sutra (大法炬陀羅尼經) says: As a Dharma Master, one should always use one's mind in this way: 'The place where I am now is the Lion Throne of the Tathagata. I should be patient, silent, compassionate, and kind, use loving speech, be humble and cautious, and care for the minds of the assembly. If one harbors anger and jealousy, and is competitive, one will incur great offenses; speaking the Dharma with a compassionate mind will accomplish great merit and enable the Buddhadharma to abide in the world for a long time. Wherever one is born,'

常得值佛。能消種種供養。應慚愧。勿生貪心。不得我慢。無令消滅施主善根。

法師八種言

瑜伽論云。一可喜樂言。二善開發言。三喜識難言。四善分㭊言。五善順入言。六引余證言。七勝辯才言。八隨宗言。

語有八支

顯揚論云。一美妙語。二顯了語。三易解語四樂聞語。五無依語(謂無望也)六不逆語(知量故)七無邊語(善巧多故)八上首語(趣涅槃宮)。

說者過罪

佛藏經云。自未證法。而在高座為人說者。法墮地獄○十誦律云。若自解未明。於法有疑者。則不得為人說。恐有錯傳之失。彼此得罪○華嚴經云。于甚深法心生慳吝。有堪化者。而不為說。若得財利恭敬供養。雖非法器。而強為說。

自大憍人

未曾有經云。若多少有德。自大以憍人。如彼盲執燭照彼不自明。

講說三益

十地論云。說法利他有三時益。一聞時。二修行時。三轉生時。

說者五福報

賢者五福經云。說法得五福。一當生長壽。由聽者不殺故。二得大富。由聽者不盜故。三得端正。由聽者和氣故。四得名譽由聽者歸依三寶故。五得聰明。由聽者曉了妙慧故。

講堂制

佛本行經云。時比丘集一堂內。有二比丘說法。是故相妨。即

【現代漢語翻譯】現代漢語譯本常能獲得佛的加持，能夠消除種種供養的功德。應當心懷慚愧，不要生起貪心。不要有我慢之心，不要讓施主的善根消滅。

法師的八種言語

《瑜伽師地論》中說：一、言語令人喜悅。二、善於啓發。三、能辨識難題。四、善於分析。五、善於順應聽眾。六、引用其他證據。七、具有卓越的辯才。八、隨順宗義。

言語的八個分支

《顯揚聖教論》中說：一、美妙的言語。二、清晰的言語。三、容易理解的言語。四、令人樂於聽聞的言語。五、無所求的言語（指沒有期望）。六、不違逆的言語（因為知曉分寸）。七、無邊際的言語（因為善巧方便眾多）。八、至上的言語（趣向涅槃的道路）。

說法者的過失

《佛藏經》中說：自己尚未證得佛法，卻在高座上為人說法，此法會墮入地獄。《十誦律》中說：如果自己理解不透徹，對佛法有疑問，就不能為人說法，恐怕有錯誤傳達的過失，彼此都會獲罪。《華嚴經》中說：對於甚深的佛法心生吝嗇，有可以教化的人，卻不為他們宣說。如果得到財物利益、恭敬供養，即使不是法器，也勉強為他們宣說。

自大而輕慢他人

《未曾有經》中說：如果稍微有一點德行，就自大而輕慢他人，就像盲人拿著蠟燭，照亮別人卻照不亮自己。

講說的三種利益

《十地經論》中說：說法利益他人有三種時期的利益：一、聽聞時。二、修行時。三、轉生時。

說法者的五種福報

《賢者五福經》中說：說法能得到五種福報：一、會長壽，因為聽法的人不殺生。二、會得到大財富，因為聽法的人不偷盜。三、會得到端正的相貌，因為聽法的人心平氣和。四、會得到名譽，因為聽法的人歸依三寶。五、會得到聰明智慧，因為聽法的人明白瞭解微妙的智慧。

講堂的制度

《佛本行經》中說：當時比丘聚集在一個講堂內，有兩個比丘說法，因此互相妨礙。

【English Translation】 English version One constantly obtains the value of the Buddha. It can eliminate various offerings. One should be ashamed and not give rise to greed. One must not have arrogance and not let the benefactors' roots of goodness be destroyed.

The Eight Kinds of Speech of a Dharma Master

The Yogacarabhumi-sastra says: 1. Speech that is pleasing. 2. Speech that is good at developing [understanding]. 3. Speech that is good at recognizing difficult points. 4. Speech that is good at analyzing. 5. Speech that is good at conforming to the audience. 6. Speech that quotes other evidence. 7. Speech that has excellent eloquence. 8. Speech that follows the tenets of the school.

The Eight Branches of Speech

The Abhidharmasamuccaya says: 1. Beautiful speech. 2. Clear speech. 3. Easy-to-understand speech. 4. Speech that is pleasant to hear. 5. Speech without reliance (meaning without expectations). 6. Speech that is not contrary (because one knows the limits). 7. Speech without boundaries (because one has many skillful means). 8. Supreme speech (leading to the palace of Nirvana).

The Faults of the Speaker

The Buddhabhumisutra says: If one has not yet realized the Dharma oneself, but sits on a high seat to preach to others, this Dharma will fall into hell. The Dasabhūmika-sūtra says: If one's own understanding is not clear and one has doubts about the Dharma, then one must not preach to others, lest there be the fault of misinterpretation, and both parties will be guilty. The Avatamsaka Sutra says: One is stingy with the profound Dharma, and does not preach to those who can be transformed. If one obtains wealth, benefits, respect, and offerings, even if they are not vessels of the Dharma, one forces oneself to preach to them.

Arrogance and Disdain for Others

The Never Before Sutra says: If one has a little virtue, one becomes arrogant and disdains others, like a blind person holding a candle, illuminating others but not oneself.

The Three Benefits of Preaching

The Dasabhumika-sastra says: Preaching the Dharma to benefit others has three periods of benefit: 1. At the time of hearing. 2. At the time of practice. 3. At the time of rebirth.

The Five Blessings of the Speaker

The Wise Man's Five Blessings Sutra says: Preaching the Dharma obtains five blessings: 1. One will have a long life because the listeners do not kill. 2. One will obtain great wealth because the listeners do not steal. 3. One will obtain a handsome appearance because the listeners are harmonious. 4. One will obtain fame because the listeners take refuge in the Three Jewels. 5. One will obtain intelligence because the listeners understand the wonderful wisdom.

The Regulations of the Lecture Hall

The Buddha's Deeds Sutra says: At that time, the Bhikkhus gathered in one hall, and there were two Bhikkhus preaching the Dharma, thus hindering each other.

造二堂。以比近故迭相誘引往來交雜亂眾佛制。今後不得共一堂。及二堂相近。亦不得彼堂來此堂。此堂詣彼堂不得憎惡法門(若今三學迭相是非也)。

講堂置佛像

大法炬陀羅尼經云。法師說法時。有羅剎女名愛慾。常來惑法師。令心散亂。是故說法處。常須置如來像。香華供養。勿令斷絕。彼羅剎女。見已即自迷亂。不能為障。

講處唸經

梁僧旻法師。講次謂眾曰。昔彌天道安每講。于定座后。常使都講。為含靈轉經。此事久廢。既是前修。欲屈大眾。各誦觀音經一卷。於是闔座忻然。遠近相習耳。今亦唸佛是也。

學肆

肆者。所以陳貨鬻之物也。因後漢張揩。字公超學徒隨之。所居為市故。今學處稱肆焉。

省

釋氏呼學院為省者。高僧傳云。佛陀耶舍初至。姚興別立新省于逍遙園待之。韻注云。省署也。

絳帳

絳赤色也。范曄後漢書云。馬融達生任性不拘儒者之節。常坐高堂施絳帳。前授生徒。后列女樂。或稱馬帳○又晉書宣文君宋氏。即韋逞母也。立講堂。隔絳紗幔授學徒(今釋子稱絳帳等。有所不宜。智者思之)。

龍門

高僧慧持即遠法師之弟也。性格清峻。解行並高。領徒千人。凡有升堂。入室者皆號登龍門。

【現代漢語翻譯】現代漢語譯本建造兩座僧房。因為距離很近，互相引誘往來，交雜擾亂了佛陀制定的規矩。今後不得共用一個僧房，以及兩座僧房距離很近。也不得那個僧房來這個僧房，這個僧房去那個僧房，不得憎惡其他法門（如果現在三學互相指責爭論）。

講堂設定佛像

《大法炬陀羅尼經》說：『法師說法時，有羅剎女（Rākṣasī，女惡鬼）名叫愛慾，常常來迷惑法師，使他心神散亂。因此說法的地方，常常需要設定如來（Tathāgata，佛的稱號）像，用香和花供養，不要中斷。那羅剎女看見后，就會自己迷惑，不能造成障礙。』

講經處唸經

梁朝僧旻法師講經時對大眾說：『過去彌天道安（道安法師）每次講經，都在座位後面，常常讓都講（負責講經事務的僧人）為含靈（一切有情眾生）轉經（誦經）。這件事已經荒廢很久了。既然是前人的做法，我想請各位大眾，各自誦《觀音經》一卷。』於是全座的人都高興地接受了，遠近的人都互相效仿。現在念佛也是這樣。

學肆

肆，是陳列貨物出售的地方。因為後漢張揩（字公超）的學徒跟隨他，他居住的地方像市場一樣，所以現在學習的地方稱為肆。

省

佛教稱學院為省，是因為《高僧傳》記載：『佛陀耶舍（Buddhayasas，西秦僧人）初到時，姚興（後秦皇帝）特別在逍遙園建立新的省來招待他。』《韻注》說：『省，是官署。』

絳帳

絳是紅色。范曄《後漢書》記載：『馬融（東漢學者）通達而任性，不拘泥於儒者的禮節，常常坐在高堂上，設定紅色的帳幔，前面教授學生，後面排列女樂。』或者稱為馬帳。又《晉書》記載宣文君宋氏（韋逞的母親），建立講堂，隔著紅色的紗幔教授學生（現在佛教徒稱為絳帳等，有些不合適，有智慧的人應該思考）。

龍門

高僧慧持（慧遠法師的弟弟）性格清高嚴峻，解行並高，帶領弟子千人。凡是有資格升堂入室的人，都稱為登龍門。

【English Translation】 English version Building two monasteries. Because they were close to each other, they mutually enticed people to come and go, intermingling and disrupting the rules established by the Buddha. From now on, they must not share one monastery, nor should two monasteries be close to each other. Nor should that monastery come to this monastery, or this monastery go to that monastery. One must not despise other Dharma (if the three studies now criticize and argue with each other).

Placing Buddha images in the lecture hall

The Mahājyoti Dhāraṇī Sūtra says: 'When a Dharma master is expounding the Dharma, there is a Rākṣasī (female demon) named Love-Desire who often comes to confuse the Dharma master, causing his mind to be distracted. Therefore, in the place where the Dharma is expounded, it is always necessary to place an image of the Tathāgata (the 'Thus-Gone One', an epithet of the Buddha), and make offerings of incense and flowers, without interruption. When that Rākṣasī sees it, she will become confused herself and unable to create obstacles.'

Reciting scriptures in the lecture hall

The Dharma Master Sengmin of the Liang Dynasty said to the assembly during a lecture: 'In the past, whenever Dao'an (Dharma Master Dao'an) lectured, he would always have the dujiang (the monk in charge of lecturing affairs) recite scriptures for all sentient beings behind his seat. This practice has been abandoned for a long time. Since it is a practice of the predecessors, I would like to ask everyone to recite one scroll of the Avalokiteśvara Sūtra.' Thereupon, everyone in the assembly gladly accepted, and people near and far imitated each other. The same is true of reciting the Buddha's name now.

Xuesi (Learning Place)

Si is a place where goods are displayed for sale. Because Zhang Kai (courtesy name Gongchao) of the Later Han Dynasty had students who followed him, and the place where he lived was like a market, the place of learning is now called si.

Sheng (Academy)

The Buddhist community calls the academy sheng because the Biographies of Eminent Monks records: 'When Buddhayasas (a monk from the Western Qin Dynasty) first arrived, Yao Xing (the emperor of the Later Qin Dynasty) specially established a new sheng in Xiaoyao Garden to receive him.' The Yun Zhu says: 'Sheng is a government office.'

Jiangzhang (Crimson Tent)

Jiang means crimson. Fan Ye's Book of the Later Han records: 'Ma Rong (a scholar of the Eastern Han Dynasty) was knowledgeable and willful, not adhering to the etiquette of Confucian scholars. He often sat in a high hall, setting up a crimson tent, teaching students in front and arranging female musicians in the back.' Or it is called Ma's tent. Also, the Book of Jin records that Lady Song, the Lady Xuanwen (mother of Wei Cheng), established a lecture hall and taught students behind a crimson gauze curtain (it is somewhat inappropriate for Buddhist disciples to refer to jiangzhang, etc.; the wise should consider this).

Longmen (Dragon Gate)

The eminent monk Huichi (Dharma Master Huiyuan's younger brother) was of noble and upright character, with both understanding and practice being high. He led a thousand disciples. All those who were qualified to ascend the hall and enter the room were called 'ascending the Dragon Gate'.

籌室

寶林傳云。西天第五祖優波鞠多有石室。縱十八肘(肘長尺八南北三丈二尺四寸)。廣十二肘(東西二丈一尺六寸)。受學者有一得道。則擲一四寸籌于室中。籌遂滿室。至鞠多滅度將室中籌茶毗之。

函丈

曲禮云。非飲食之客席。間函丈(注涵容也。謂講問宜相對容丈足以指劃也)。

都講

即法師對揚之人也。梁武帝每講經詔枳園寺法彪。為都講。彪先舉一問帝。方鼓舌端。載索載徴。隨問隨答○晉支遁至越王義之請講維摩經。以許詢為都講。詢發一問。眾謂遁無以答遁答一義。眾謂詢無所難。今之都講。但舉唱經文。而亡擊問也。

講僧始

講經。即曹魏時朱士行講道行般若為始也。尼講。以東晉道馨。講法華維摩二經為始也。講律。即元魏世法聰為始。聰但手披目閱。敷揚四分律。有門人道覆。旋聽旋抄。漸成䟽焉。講論。即羅什授嵩法師成實論。為始也。

法器

廣百論云。要具三德名法器。一稟性柔和無有偏黨。常自審察。不貪己利。二常希勝解。求法無厭。不守己分。而生喜足。三為性聰惠于善惡言。能正了知得失差別。若無如是。三德雖有。師資終無勝利。

人中師子

治禪經後序云。天竺大乘沙門佛陀斯那

【現代漢語翻譯】現代漢語譯本籌室《寶林傳》記載，西天第五祖優波鞠多（Upagupta，尊者名）有一石室，縱向十八肘（約合南北長三丈二尺四寸，一肘約合一尺八寸），橫向十二肘（約合東西長二丈一尺六寸）。凡有學者在此得道，便向室內投擲一枚四寸長的竹籌。竹籌逐漸堆滿石室。優波鞠多涅槃后，人們將石室內的竹籌焚化。函丈《曲禮》中說，非宴飲的場合，座位之間應間隔函丈（註釋：函，容納之意。指講論問答時，相對距離容納一丈左右，足以用手指比劃）。都講都講，即法師講經時對揚之人。梁武帝每次講經，都會詔令枳園寺的法彪擔任都講。法彪先提出一個問題，梁武帝才開始闡述經義，反覆推敲，隨著問題而解答。晉代的支遁應越王義之的邀請講《維摩經》，以許詢為都講。許詢提出一個問題，眾人都認為支遁無法回答，但支遁回答了一個義理，眾人都認為許詢無從難倒他。現在的都講，只是舉唱經文，而沒有提問和辯論了。講僧始講經的開始，是曹魏時朱士行講《道行般若經》。比丘尼講經，始於東晉的道馨，她講授《法華經》和《維摩經》。講律的開始，是北魏時的法聰。法聰只是手持經卷，口誦四分律，他的門人道覆，邊聽邊抄，逐漸形成了疏解。講論的開始，是鳩摩羅什（Kumarajiva，譯經大師）向嵩法師傳授《成實論》。法器《廣百論》中說，要具備三種德行才能稱為法器：一是天性柔和，沒有偏袒，經常自我反省，不貪圖自己的利益；二是經常希望獲得殊勝的理解，求法沒有厭足，不滿足於自己的所得而生歡喜；三是天性聰慧，對於善惡之言，能夠正確瞭解得失的差別。如果沒有這三種德行，即使有師長的教導，最終也不會獲得勝利。人中師子《治禪經後序》中說，來自天竺的大乘沙門佛陀斯那（Buddhasena，尊者名）……

【English Translation】 English version The Chamber for Counting (Chou Shi) The Baolin Zhuan (寶林傳) records that Upagupta (優波鞠多), the Fifth Patriarch of Western India, had a stone chamber. It was eighteen zhou (肘, approximately 1.8 chi, or about 32.4 chi in the North-South direction) long and twelve zhou (approximately 21.6 chi in the East-West direction) wide. Whenever a student attained enlightenment, a four-cun (寸) bamboo tally (chou 籌) was thrown into the chamber. Eventually, the tallies filled the room. After Upagupta's Parinirvana, the tallies in the chamber were cremated. Han Zhang (函丈) The Qu Li (曲禮, Book of Rites) states that in non-dining settings, seats should be separated by a han zhang (函丈) (Note: Han (函) means 'to contain.' It refers to a distance of about one zhang (丈) between speakers, sufficient for gesturing). Du Jiang (都講) Du Jiang refers to the person who engages in dialogue with the Dharma Master during a Dharma talk. Emperor Wu of Liang (梁武帝) would summon Fa Biao (法彪) from Zhiyuan Monastery (枳園寺) to be the Du Jiang whenever he lectured on the scriptures. Fa Biao would first pose a question to the Emperor, who would then begin to expound the meaning of the scriptures, exploring and elaborating, answering as questions arose. During the Jin Dynasty, when Zhi Dun (支遁) was invited by Yi Zhi (義之), the Prince of Yue, to lecture on the Vimalakirti Sutra, Xu Xun (許詢) served as the Du Jiang. Xu Xun posed a question that everyone thought Zhi Dun could not answer, but Zhi Dun answered with a principle that everyone thought Xu Xun could not refute. Today's Du Jiang only recites the sutra text and does not engage in questioning and debate. The Beginning of Monastic Lecturing (Jiang Seng Shi) The practice of lecturing on the scriptures began with Zhu Shixing (朱士行) during the Cao Wei Dynasty, when he lectured on the Daoxing Prajna Sutra (道行般若經). The practice of nuns lecturing began with Dao Xin (道馨) during the Eastern Jin Dynasty, when she lectured on the Lotus Sutra (法華經) and the Vimalakirti Sutra (維摩經). The practice of lecturing on the Vinaya (rules of discipline) began with Fa Cong (法聰) during the Northern Wei Dynasty. Fa Cong simply held the scriptures in his hand and recited the Four-Part Vinaya (四分律). His disciple Dao Fu (道覆) listened and transcribed, gradually forming a commentary. The practice of lecturing on treatises began with Kumarajiva (鳩摩羅什) teaching the Tattvasiddhi Shastra (成實論) to Dharma Master Song (嵩法師). Dharma Vessel (Fa Qi) The Guang Bai Lun (廣百論, Hundred Verses) states that to be a Dharma vessel, one must possess three virtues: First, a gentle nature without partiality, constantly self-reflecting, and not greedy for personal gain. Second, constantly desiring superior understanding, seeking the Dharma without satiety, and not being content with one's own attainments. Third, a wise nature, able to correctly understand the differences between good and evil words, and the distinctions between gain and loss. Without these three virtues, even with a teacher, there will be no ultimate victory. Lion Among Men (Ren Zhong Shi Zi) The postscript to the Zhi Chan Jing (治禪經) states that Buddhasena (佛陀斯那), a Mahayana Shramana from India...

天才特拔。諸國獨步內外綜博。無籍不練。世人咸曰。人中師子。

法匠

齊高僧僧印善講經論。稱法匠。

義少

(少字去聲)法安年十八。講涅槃經。張永問年幾永嘆曰。昔扶風朱勃年十二能讀書。人號才童。今安公可曰義少。

四海論主

隋高僧敬脫稱也。

三國論師

齊僧粲號也(三國謂齊。陳。周)。

毗曇孔子

西秦惠嵩善阿毗曇論。時重號之。

壽光學士

梁惠超學經論。明解宏達博瞻內外。武帝敕為壽光殿學士。

經論元匠

梁僧盛講眾經論。為時元匠。特精外(興為)群儒所憚。

菩薩戒師

慧約為梁武帝戒師。

講經天花墜

梁法雲講次天華散墜。又唐西京勝光寺道宗講時天華施繞講堂飛流戶內。但不委地。久之還無。

說律山峰落

智文善講律。方舉麈尾。兩個山峰俱落。

聰明釋子

羅什謂姚興曰。融公是聰明釋子。

摽表道人

曇影姚興禮重見其超拔群士每謂羅什曰。影法師真為此國風流摽表之道人矣。

優賞

西域記云。講宣一部。乃免知事(今浙右律寺。有比丘。聽學成名。便免知事。以此為證)講二部。加上

房資具。講三部。差侍者秪承。講四部。給凈人。講五部乘輿。

金師子座

鳩摩羅什。秦云。童壽。昔在龜茲王。為造金師子座。以大秦錦褥鋪之。請什坐說法。

學者為四事墮落

法律三昧經云。一學不知善權方便。輕慢師友。無有一心。其意數轉。二學不精進。無有道力。但貪名譽。望人敬待。三學所事師。不念勤苦當得成就。虛飾貢高。四學好道反持異術。比佛深經。言道同等○菩薩戒經云。為名譽聚徒。名魔弟子。

躁靜

貪

瑜伽論云。于諸境界。深起耽著名貪。諸煩惱中。貪為最勝○阿毗達磨論云。貪者。三界愛為體。生眾苦為業(業用也)○法蘊足論云。佛言。汝等若能永斷一法保汝定得不還果。一法者貪也○六度集經云。佛因中曾作鴿王。誡諸鴿曰。佛經眾戒。貪為元首。貪以致榮者。猶餓夫獲毒膳得志之樂其久若電。眾苦困己。其有億載。

欲

希須為義。雜阿含經云。佛言。若眾生所有苦生彼一切。皆以欲為本○增一經云。欲生諸煩惱欲為生苦本○瑜伽云。諸煩惱中貪為最勝於貪中。欲貪為勝。生諸苦故。集論云。此法生時相不寂靜。由此生故身心相續不寂靜轉(由是義故束此二法名躁蓋取不安之義也)。

出家人三欲

【現代漢語翻譯】現代漢語譯本提供房舍用具。講授三部經。安排侍者服侍。講授四部經。提供凈人（負責僧人起居的俗人）。講授五部經則乘坐車輛。

金師子座

鳩摩羅什（Kumārajīva）：秦朝時稱他為童壽。過去在龜茲國時，國王為他建造金師子座，用大秦的錦緞褥子鋪在上面，請鳩摩羅什坐于其上講說法。

學者因四件事而墮落

《法律三昧經》說：一，學習卻不知善巧方便，輕慢師友，沒有一心一意，心意數數轉變。二，學習不精進，沒有道力，只貪圖名譽，希望別人尊敬侍奉。三，學習所侍奉的老師，不念及老師的勤勞辛苦才能成就，虛偽地裝飾自己，貢高我慢。四，學習正道反而執持其他異端邪術，與佛陀甚深經典相比，說（那些邪術的）道與佛法同等。菩薩戒經說：爲了名譽而聚集徒眾，是魔的弟子。

躁動與平靜

貪

《瑜伽師地論》說：對於各種境界，深深地生起耽著，這稱為貪。在各種煩惱中，貪是最殊勝的。《阿毗達磨論》說：貪，以三界（欲界、色界、無色界）的愛為本體，以產生各種痛苦為作用（業用）。《法蘊足論》說：佛說：你們如果能夠永遠斷除一種法，保證你們一定能得到不還果（阿那含果）。這一法就是貪。《六度集經》說：佛陀在因地時曾經做鴿王，告誡眾鴿說：佛經中的眾多戒律，貪是首要的。因為貪而得到榮華富貴，就像飢餓的人得到有毒的美味，得到滿足的快樂如閃電般短暫。各種痛苦困擾自己，將有億萬年之久。

欲

希求是它的含義。《雜阿含經》說：佛說：如果眾生所有痛苦產生，那一切都是以慾望為根本。《增一阿含經》說：慾望產生各種煩惱，慾望是產生痛苦的根本。《瑜伽師地論》說：在各種煩惱中，貪是最殊勝的，在貪之中，慾望之貪最為殊勝，因為它產生各種痛苦。《集論》說：此法產生時，（身心）狀態不寂靜，由此產生，身心相續不寂靜地運轉（因此將這兩種法合起來稱為躁蓋，取不安寧的含義）。

出家人三種慾望

【English Translation】 English version Providing housing and utensils. Lecturing on three parts of scriptures. Arranging attendants to serve. Lecturing on four parts of scriptures. Providing a 'Jing Ren' (a layperson responsible for the daily life of monks). Lecturing on five parts of scriptures involves traveling by vehicle.

Golden Lion Throne

Kumārajīva (鳩摩羅什): In the Qin Dynasty, he was called Tongshou (童壽). In the past, in the Kingdom of Kucha, the king had a golden lion throne made for him, covered with a brocade cushion from Da Qin (秦, ancient China), and invited Kumārajīva to sit on it and expound the Dharma.

Scholars Fall Due to Four Things

The Law Samadhi Sutra says: First, studying without knowing skillful means, slighting teachers and friends, without a single mind, the intention changes frequently. Second, studying without diligence, without the power of the Tao, only greedy for fame, hoping for respect and service from others. Third, studying with a teacher, not mindful of the teacher's hard work to achieve success, falsely decorating oneself, arrogant and conceited. Fourth, studying the right path but instead holding onto other heretical arts, comparing them to the Buddha's profound scriptures, saying that (those heretical arts') paths are equal to the Buddha's Dharma. The Bodhisattva Precepts Sutra says: Gathering followers for the sake of fame is a disciple of Mara (魔, demon).

Agitation and Tranquility

Greed

The Yogacarabhumi-sastra says: For all realms, deeply arising attachment is called greed. Among all afflictions, greed is the most supreme. The Abhidharma-kosa-sastra says: Greed takes the love of the three realms (desire realm, form realm, formless realm) as its essence, and generating various sufferings as its function (karmic function). The Dharmaskandha Sutra says: The Buddha said: If you can permanently cut off one dharma, I guarantee you will definitely attain the Anagamin fruit (不還果, non-returner). That one dharma is greed. The Six Paramitas Sutra says: The Buddha, in his past life as a pigeon king, warned the pigeons, saying: Among the many precepts in the Buddha's teachings, greed is the foremost. Gaining glory and wealth through greed is like a hungry person obtaining poisonous delicacies, the joy of satisfaction is as brief as lightning. Various sufferings will trouble oneself for hundreds of millions of years.

Desire

Seeking is its meaning. The Samyutta Agama Sutra says: The Buddha said: If all the sufferings of sentient beings arise, all of them are rooted in desire. The Ekottara Agama Sutra says: Desire generates various afflictions, desire is the root of generating suffering. The Yogacarabhumi-sastra says: Among all afflictions, greed is the most supreme; among greed, desire-greed is the most supreme, because it generates various sufferings. The Samuccaya Sutra says: When this dharma arises, the (body and mind) state is not tranquil; because of this arising, the body and mind continuously and restlessly turn (therefore, these two dharmas are combined and called agitation-cover, taking the meaning of uneasiness).

Three Desires of a Monk

涅槃經云。一惡欲。若比丘欲為一切大眾上首令一切僧隨我令四眾皆供養恭敬讚歎尊重我若為說法皆信受令我大得衣食屋宅等。二大欲。若比丘生欲心當令四眾知我得初住乃至四無礙智為利養故。三欲欲。若比丘欲生梵天乃至剎利家得自在故。

五欲

謂。色聲香味觸也。智論云。五欲名華箭。又名五箭。破種種善事故。行者當訶云。哀哉眾生。常為五欲所惱。而求不已。將墜大坑。得之轉劇。如火炙疥。五欲無益。如狗咬骨。五欲增諍。如鳥競肉。五欲燒人。如逆風執炬。五欲害人。如踐毒蛇。五欲無實。如夢所得。五欲不久。如假借須臾。此五欲。得暫時樂。失時大苦○雜阿含云。闡陀梵志問阿難言。汝以何義于佛教出家。答為斷惡生善。故又問斷何惡。答斷貪慾瞋癡。問此有何過患。答欲愛染著。能生惱亂于現在世增長惡法憂悲苦惱由之。而生未來世中亦復如是。

苦

逼迫為性。由彼貪慾乃生苦故○佛地論云。惡事有二種。一者眾生。二者土地。且眾生有八苦。一生苦。二老苦。三病苦。四死苦。五愛別離苦。六所求不得苦。七冤憎會苦。八憂悲苦。二土地者。如說國土多寒多熱。無救護。多饑多病等○法句經云。天下之苦。莫過有身。飢渴寒熱。瞋恚驚怖。色慾怨禍。皆由於身

【現代漢語翻譯】現代漢語譯本《涅槃經》中說：一、惡欲。如果比丘想要成為一切大眾的首領，讓一切僧眾都聽從我，讓四眾（比丘、比丘尼、優婆塞、優婆夷）都供養、恭敬、讚歎、尊重我，如果我說法，他們都信受，讓我能大量獲得衣食、屋宅等。二、大欲。如果比丘生起慾望之心，應當讓四眾知道我已證得初住（菩薩十住位次的第一個），乃至四無礙智（義無礙智、法無礙智、詞無礙智、樂說無礙智），爲了獲得利養的緣故。三、欲欲。如果比丘希望轉生到梵天，乃至剎利（統治階級）家，獲得自在的緣故。

五欲

指色、聲、香、味、觸。《大智度論》中說：五欲名為華箭，又名五箭，破壞種種善事。修行者應當呵斥說：可悲啊，眾生常常被五欲所惱，卻追求不止，將要墜入大坑。得到五欲反而更加痛苦，如同用火燒疥瘡。五欲沒有益處，如同狗咬骨頭。五欲增加爭鬥，如同鳥兒爭奪肉。五欲焚燒人，如同逆風執持火炬。五欲傷害人，如同踩到毒蛇。五欲沒有真實，如同夢中所得到。五欲不能長久，如同暫時借用。這五欲，得到暫時的快樂，失去時則有巨大的痛苦。《雜阿含經》中說：闡陀（Chanda）梵志問阿難（Ananda）說：你因為什麼意義在佛教出家？阿難回答說：爲了斷除惡，生起善的緣故。又問：斷除什麼惡？回答說：斷除貪慾、嗔恚、愚癡。問：這有什麼過患？回答說：欲愛染著，能生惱亂，在現在世增長惡法，憂悲苦惱由此而生，未來世中也是如此。

苦

以逼迫為性質。因為貪慾才產生痛苦。《佛地論》中說：惡事有兩種，一是眾生，二是土地。且說眾生有八苦：一生苦、二老苦、三病苦、四死苦、五愛別離苦、六所求不得苦、七冤憎會苦、八憂悲苦。二是土地的苦，如說國土多寒多熱，沒有救護，多飢餓多疾病等。《法句經》中說：天下的痛苦，沒有超過擁有身體的。飢餓、乾渴、寒冷、炎熱、嗔恚、驚恐、**怨恨災禍，都因為這個身體。

【English Translation】 English version The Nirvana Sutra states: 1. Evil Desire: If a bhikshu (monk) desires to be the leader of all the masses, to have all the sangha (monastic community) follow me, to have the four assemblies (bhikshus, bhikshunis [nuns], upasakas [male lay devotees], and upasikas [female lay devotees]) make offerings, respect, praise, esteem me, and if I preach the Dharma, they all believe and accept it, so that I can obtain abundant clothing, food, dwellings, etc. 2. Great Desire: If a bhikshu generates a desire, he should let the four assemblies know that I have attained the first stage of dwelling (the first of the ten stages of a Bodhisattva), up to the Four Unimpeded Wisdoms (wisdom of meaning, wisdom of Dharma, wisdom of language, and wisdom of eloquent explanation), for the sake of gain and offerings. 3. Desire of Desires: If a bhikshu hopes to be reborn in the Brahma heaven, or even in a Kshatriya (ruling class) family, for the sake of obtaining freedom.

The Five Desires

These refer to form, sound, smell, taste, and touch. The Mahaprajnaparamita Sastra states: The five desires are called flower arrows, also known as the five arrows, which destroy all kinds of good deeds. Practitioners should rebuke them, saying: Alas, sentient beings are constantly troubled by the five desires, yet they seek them endlessly, and are about to fall into a great pit. Obtaining them only makes things worse, like cauterizing scabies with fire. The five desires are useless, like a dog biting a bone. The five desires increase strife, like birds fighting over meat. The five desires burn people, like holding a torch against the wind. The five desires harm people, like stepping on a poisonous snake. The five desires are unreal, like what is obtained in a dream. The five desires are not lasting, like a temporary loan. These five desires bring temporary pleasure, but great suffering when lost. The Samyutta Agama states: Chanda (a Brahmin) asked Ananda (Buddha's attendant) : For what reason did you leave home in the Buddha's teachings? Ananda replied: To cut off evil and generate good. He asked again: What evil do you cut off? He replied: Cutting off greed, hatred, and delusion. He asked: What are the faults of these? He replied: Attachment to desire and love can cause disturbance, increase evil in the present life, and cause sorrow, grief, and suffering, which arise from it, and it is the same in future lives.

Suffering

Its nature is to oppress. Suffering arises from greed. The Buddhabhumi Sutra states: There are two kinds of evil: one is sentient beings, and the other is land. Sentient beings have eight sufferings: 1. Birth, 2. Old age, 3. Sickness, 4. Death, 5. Separation from loved ones, 6. Not obtaining what is sought, 7. Encountering enemies, 8. Sorrow and grief. The suffering of the land is as described: the country is very cold or very hot, without protection, with much famine and disease, etc. The Dhammapada states: Of all the sufferings in the world, none is greater than having a body. Hunger, thirst, cold, heat, anger, fear, **resentment, and disasters all arise from the body.

。夫身者眾苦之本。禍患之源。勞心極慮。憂畏萬端。三界蠕動。更苦殘害。吾我縛著。生死不息。皆由於身與欲。離世當求寂滅。攝心守正。怕然無想。可得泥洹。此最為樂○身苦偈云。乘騎疲極故。求索住立處。住立疲極故。求索坐息處。坐久疲極故。求索安臥處。眾苦從作生。初樂后則苦。視瞬息出入。屈身坐臥起行立。及往來。此事無不苦。

五畏

佛地論云。一不活畏。二惡名畏。三死畏。四趣畏。五怯畏(畏亦怖也)○妙色三經云。由愛故生憂。由愛故生怖。別離于愛者。無憂亦無怖。

七情

喜。怒。憂。懼。愛。憎。欲(情者。是非之主。利害之根)。

八風

利。衰。毀。譽。稱。譏。苦。樂(又云世八法)○佛地論云。得可意事名利。失可意事名衰。不現前誹撥名毀。不現前讚美名譽。現前讚美名稱。現前誹撥名譏。逼惱身心名苦。適悅身心名樂。

少欲知足

師子吼菩薩問云。少欲知足。有何差別。佛言。少欲者。不求不取。知定者。得少不悔恨○正法念處經云。沙門法中第一勝者。所謂知足○婆沙論云。佛法以少欲為本。為俗利故。則道利不成○遺教經云。比丘當知。多欲之人。多求利故。苦惱亦多。少欲之人。無求無取。則無此患。少

【現代漢語翻譯】現代漢語譯本：身體是眾多痛苦的根源，災禍的源頭。爲了身體，人們勞心費神，極度思慮，憂愁和畏懼的事情數不勝數。三界眾生都在互相殘害，痛苦不堪。因為執著于『我』，生死輪迴永無止息。這些都源於對身體和慾望的執著。想要脫離世俗，就應當追求寂滅，收攝內心，守護正念，達到寂然無想的境界，就可以證得涅槃（Nirvana），這是最快樂的境界。身體的痛苦可以用偈語來描述：因為乘騎而疲憊，所以尋求可以停下來站立的地方；因為站立而疲憊，所以尋求可以坐下來休息的地方；坐久了又疲憊，所以尋求可以安穩躺臥的地方。眾多的痛苦都是從行為造作中產生的，最初可能感到快樂，但之後必然是痛苦。看看呼吸的出入，身體的屈伸、坐臥、起行、站立，以及往來，這些事情沒有不包含痛苦的。

五畏

《佛地論》（Buddhabhumi Sutra）中說：一是不活畏（fear of not surviving），二是惡名畏（fear of bad reputation），三是死畏（fear of death），四是趣畏（fear of going to evil realms），五是怯畏（fear of cowardice）（畏就是怖）。《妙色三經》中說：因為愛而產生憂愁，因為愛而產生恐懼。遠離了愛的人，就沒有憂愁，也沒有恐懼。

七情

喜、怒、憂、懼、愛、憎、欲（情是是非的主導，利害的根源）。

八風

利、衰、毀、譽、稱、譏、苦、樂（又稱為世間八法）。《佛地論》（Buddhabhumi Sutra）中說：得到合意的事情叫做利，失去合意的事情叫做衰，不在面前誹謗叫做毀，不在面前讚美叫做譽，在面前讚美叫做稱，在面前誹謗叫做譏，逼迫惱亂身心叫做苦，舒適愉悅身心叫做樂。

少欲知足

《師子吼菩薩問經》中問：少欲和知足有什麼差別？佛說：少欲的人，不追求不索取；知足的人，得到少量也不後悔。《正法念處經》（Saddharma Smrtyupasthana Sutra）中說：在沙門（Shramana）的修行方法中，最殊勝的就是知足。《婆沙論》（Vibhasa）中說：佛法以少欲為根本，如果爲了世俗的利益，那麼修道的利益就不能成就。《遺教經》（Sutra of Forty-Two Chapters）中說：比丘（Bhikkhu）應當知道，貪慾多的人，因為追求利益，所以苦惱也多；少欲的人，沒有追求，沒有索取，就沒有這些憂患。少

【English Translation】 English version: The body is the root of all suffering, the source of misfortune. For the sake of the body, people exhaust their minds and thoughts, worrying and fearing countless things. Sentient beings in the Three Realms harm each other, enduring immense suffering. Because of attachment to 'self', the cycle of birth and death never ceases. All of this stems from attachment to the body and desires. To escape the world, one should seek Nirvana (extinction), restrain the mind, guard righteousness, and attain a state of serene non-thought, thereby attaining Nirvana (Nirvana), which is the greatest happiness. The suffering of the body can be described in verses: Because of the fatigue of riding, one seeks a place to stop and stand; because of the fatigue of standing, one seeks a place to sit and rest; after sitting for a long time and becoming fatigued, one seeks a place to lie down comfortably. Numerous sufferings arise from actions, initially perhaps feeling pleasant, but inevitably followed by suffering. Observe the inhalation and exhalation of breath, the bending and stretching of the body, sitting, lying down, rising, walking, standing, and going back and forth; none of these activities are without suffering.

The Five Fears

The Buddhabhumi Sutra states: First, the fear of not surviving (fear of not surviving); second, the fear of bad reputation (fear of bad reputation); third, the fear of death (fear of death); fourth, the fear of going to evil realms (fear of going to evil realms); fifth, the fear of cowardice (fear of cowardice) (fear is also terror). The Wondrous Color Sutra states: From love arises sorrow, from love arises fear. Separated from love, there is neither sorrow nor fear.

The Seven Emotions

Joy, anger, sorrow, fear, love, hatred, desire (emotions are the masters of right and wrong, the root of benefit and harm).

The Eight Winds

Gain, loss, disgrace, fame, praise, ridicule, suffering, pleasure (also known as the Eight Worldly Dharmas). The Buddhabhumi Sutra states: Obtaining agreeable things is called gain; losing agreeable things is called loss; being slandered in one's absence is called disgrace; being praised in one's absence is called fame; being praised in one's presence is called praise; being slandered in one's presence is called ridicule; being oppressed and disturbed in body and mind is called suffering; being comfortable and pleased in body and mind is called pleasure.

Few Desires and Contentment

The Lion's Roar Bodhisattva Question Sutra asks: What is the difference between few desires and contentment? The Buddha said: One with few desires does not seek or take; one who is content does not regret having little. The Saddharma Smrtyupasthana Sutra states: Among the practices of a Shramana (Shramana), the most excellent is contentment. The Vibhasa states: The foundation of the Buddha's teachings is few desires; if one is for worldly gain, then the gain of the path cannot be achieved. The Sutra of Forty-Two Chapters states: Bhikkhus (Bhikkhu) should know that those with many desires have much suffering because they seek gain; those with few desires have no seeking and no taking, and therefore have no such worries. Few

欲能生諸功德。則無諂曲以來人意。少欲者。心則坦然無所憂懼。觸事有餘。比丘為脫諸苦惱。當觀知足之法。則是富樂安隱之處。

四歡喜法

一．儉素歡喜。能引少欲樂。二．積集梵行歡喜。能引遠離樂。三．元悔歡喜。能引三摩地樂。四．樂斷樂修歡喜。能引三菩提樂。

釋子須信唯識相分

凡富貴貧賤好醜得失。皆是過去自造善惡業種子。總別依正果也。皆由第八識相分所變。故云。相分已定。鬼神不能移也○優婆塞戒經云智者了知是業果。云何說言時節星宿自在天作耶。若是時節星宿因緣者。天下有同時同宿生。云何復有一人受苦。一人受樂。一人是男。一人是女耶○正法念經云。善不善業。眾生自作。非星宿作。

靜

能斷金剛論云。定名靜以得禪者說名寂靜。寂靜有二種。一心寂靜。二身寂靜。今以四句料簡。一有身欲寂靜。而心不寂靜。謂貪慾比丘林下坐禪。二．有心寂靜而身不寂靜。謂。無貪瞋比丘親近王臣。三．有身心俱寂靜。謂。諸聖人。四身心俱不寂靜。謂凡夫。

三摩提

智論云。一切禪定攝心。皆名三摩提。秦言正心行處。謂是心從無始已來。常曲不端。得是正心行處。心則端直。如蛇入竹筒內。

禪

阿毗曇論云。阿

【現代漢語翻譯】現代漢語譯本：想要產生各種功德，就不要用諂媚虛偽來迎合別人的心意。少欲的人，內心就會坦然，沒有憂愁和恐懼，處理事情也會綽綽有餘。比丘爲了脫離各種苦惱，應當觀察知足的方法，因為知足是富樂安穩的地方。

四種歡喜法

一、儉樸素淡的歡喜。能夠引導人們減少慾望，獲得快樂。二、積聚清凈行為的歡喜。能夠引導人們遠離塵世，獲得快樂。三、沒有後悔的歡喜。能夠引導人們進入三摩地（Samadhi）[專注、禪定]的快樂。四、樂於斷除煩惱和樂於修行的歡喜。能夠引導人們證得三菩提（Sambodhi）[正覺、智慧]的快樂。

釋迦牟尼佛的弟子必須相信唯識宗的相分

凡是富貴貧賤、美好醜陋、得到失去，都是過去自己造作的善惡業的種子，是總報、別報、依報、正報的果報。這些都是由第八識阿賴耶識的相分所變現的。所以說，『相分已定，鬼神也不能改變』。《優婆塞戒經》說：『智者了知這是業的果報，為什麼說是時節星宿、自在天造成的呢？』如果是時節星宿的原因，那麼天下有同時同星宿出生的人，為什麼有的人受苦，有的人享樂，有的人是男，有的人是女呢？』《正法念經》說：『善與不善的業，是眾生自己造作的，不是星宿造作的。』

靜

《能斷金剛論》說：『定名為靜，以得到禪定的人來說，就叫做寂靜。寂靜有兩種：一是心寂靜，二是身寂靜。』現在用四句話來簡要說明：一是身雖然寂靜，而心不寂靜，比如貪慾的比丘在林下坐禪；二是心寂靜而身不寂靜，比如沒有貪嗔的比丘親近王臣；三是身心都寂靜，比如諸位聖人；四是身心都不寂靜，比如凡夫。

三摩提（Samadhi）[專注、禪定]

《智論》說：『一切禪定攝持心念，都叫做三摩提。』秦朝話翻譯為『正心行處』，意思是說，心從無始以來，常常是彎曲不正的，得到這個正心行處，心就端正了，就像蛇進入竹筒內一樣。

禪

《阿毗曇論》說：『阿

【English Translation】 English version: If one wishes to generate all kinds of merits, then one should not use flattery and deceit to cater to others' intentions. A person with few desires will have a calm and fearless heart, and will be more than capable of handling matters. A Bhiksu (monk) [Buddhist monk] who wishes to escape all suffering should contemplate the method of contentment, for contentment is a place of wealth, happiness, peace, and security.

Four Joys

The joy of frugality and simplicity. It can lead to fewer desires and greater happiness.
The joy of accumulating pure conduct. It can lead to detachment from the world and greater happiness.
The joy of no regrets. It can lead to the joy of Samadhi [concentration, meditation].
The joy of delighting in abandoning afflictions and delighting in cultivation. It can lead to the joy of Sambodhi [enlightenment, wisdom].

Disciples of Sakyamuni Buddha must believe in the aspect of consciousness-only

All things such as wealth, nobility, poverty, humbleness, beauty, ugliness, gain, and loss are all seeds of good and evil karma created by oneself in the past. They are the results of general retribution, specific retribution, dependent retribution, and direct retribution. These are all transformations of the aspect of the eighth consciousness, Alaya-vijnana. Therefore, it is said, 'Once the aspect is determined, even ghosts and spirits cannot change it.' The Upasaka Precept Sutra says, 'The wise understand that this is the result of karma. Why say that it is caused by seasons, constellations, or the god of freedom?' If it were caused by seasons and constellations, then why do people born at the same time and under the same constellation experience different fates, with some suffering and others enjoying happiness, some being male and others being female?' The Sutra of Right Mindfulness says, 'Good and evil karma are created by sentient beings themselves, not by the constellations.'

Quietude

The Vajracchedika Prajna Paramita Sutra says, 'Dhyana (meditation) [meditation] is called quietude, and one who attains Dhyana is said to be tranquil. There are two kinds of tranquility: tranquility of mind and tranquility of body.' Now, let's briefly explain it with four sentences: First, there is tranquility of body but not of mind, such as a Bhiksu (monk) [Buddhist monk] with greed sitting in meditation under a forest; second, there is tranquility of mind but not of body, such as a Bhiksu (monk) [Buddhist monk] without greed and anger being close to kings and ministers; third, there is tranquility of both body and mind, such as the sages; fourth, there is neither tranquility of body nor of mind, such as ordinary people.

Samadhi [concentration, meditation]

The Mahaprajnaparamita Sastra says, 'All Dhyana (meditation) [meditation] that gathers the mind is called Samadhi.' In the Qin dynasty language, it is translated as 'the place where the mind walks correctly,' meaning that the mind has always been crooked and not upright since beginningless time. By attaining this place where the mind walks correctly, the mind becomes upright, just like a snake entering a bamboo tube.

Dhyana (meditation) [meditation]

The Abhidhamma says, 'A

名禪。答謂以斷結正觀。名禪。

坐禪

三千威儀經云。坐禪有十事。一．當隨時。謂四時也。二．得安床。謂禪床也。三．軟座。毛座也。四．閑處。謂山間樹下也。五．得善知識謂好伴也。六．善檀越。謂不外求也。七．善意謂能觀也。八．善藥謂伏意也。九．能服藥。謂不念萬物也。十．得善助。謂畜禪帶也。

禪帶

此坐禪資具也。經云。用韋為之(熟皮曰韋)廣一尺。長八尺。頭有鉤。從後轉向前。拘兩膝令不動。故為乍習坐禪易倦。用此檢身助力故。名善助。用罷屏處藏之。

禪鎮

木版為之。形量似笏。中作孔。施細串于耳下。頭戴去額四指。坐禪人。若昏睡頭傾則墮以自警。

倚版

今呼禪版。毗奈耶攝頌曰。倚版為除勞僧私皆許畜(僧即眾。私即己)。

骨人

智度論云。更與骨人。令坐禪者觀之。即今盡作枯骨幀子。是也。

禪杖

以竹葦為之。用物包一頭。令下座執行。坐禪昏睡。以軟頭點之。

禪鞠

毛毬也。有睡者。擲之令覺。

宴坐

又作燕坐(燕去聲)安也。安息貌也○月燈三昧經云。住于宴坐。有十利益。一其心不濁。二住不放逸。三諸佛愛念。四信正覺行。五于佛智不疑。

【現代漢語翻譯】現代漢語譯本『名禪』是什麼？回答是：通過斷除煩惱和正確的觀察而獲得的禪定，就叫做『名禪』。

坐禪

《三千威儀經》中說，坐禪有十件事需要注意：一、應當選擇合適的時節，指的是一年四季。二、得到安穩的床鋪，指的是禪床。三、使用柔軟的坐墊，比如毛墊。四、選擇清靜的地方，比如山間樹下。五、得到善知識，指的是好的同伴。六、得到好的檀越（dānyuè，施主），指的是不向外尋求幫助。七、保持良好的意念，指的是能夠進行正確的觀察。八、使用好的藥物，指的是降伏自己的意念。九、能夠服用藥物，指的是不執著于萬物。十、得到好的輔助，指的是使用禪帶。

禪帶

這是坐禪的輔助工具。經書中說，用熟皮（熟皮叫做『韋』）製作，寬一尺，長八尺，頭部有鉤子，從後向前纏繞，固定兩膝使之不動。因為初學坐禪的人容易疲倦，用這個來約束身體，提供助力，所以叫做『善助』。用完後放在隱蔽的地方收藏。

禪鎮

用木板製作，形狀大小像笏（hù，古代大臣上朝時拿的手板），中間開孔，在耳朵下方繫上細繩。坐禪的人如果昏昏欲睡，頭傾斜時，禪鎮就會掉落以提醒自己。

倚版

現在叫做禪版。《毗奈耶攝頌》中說，倚版是爲了消除僧人的疲勞，允許僧人私自擁有（僧指大眾，私指自己）。

骨人

《智度論》中說，再給（坐禪者）一個骨人，讓坐禪的人觀看。也就是現在全部做成的枯骨畫像。

禪杖

用竹子或蘆葦製作，用東西包裹一頭，讓下座的人執行（警戒）。坐禪時昏昏欲睡，用軟頭點醒。

禪鞠

毛球。有人昏睡時，投擲它使之醒來。

宴坐

也寫作『燕坐』（燕讀yàn），是安定的意思。是安靜休息的樣子。《月燈三昧經》中說，安住于宴坐，有十種利益：一心不散亂，二安住于不放逸，三諸佛愛念，四信奉正覺之行，五對於佛的智慧不懷疑。

【English Translation】 English version 『What is 『Named Dhyana (míng chán)』? The answer is: The samadhi (concentration) obtained through severing afflictions and correct observation is called 『Named Dhyana』.

Zazen (zuò chán, seated meditation)

The 『Sānqiān Wēiyí Jīng (三千威儀經, Sutra of Three Thousand Dignified Manners)』 says that there are ten things to pay attention to in Zazen: 1. One should choose the appropriate season, referring to the four seasons. 2. Obtain a stable bed, referring to the meditation bed. 3. Use a soft cushion, such as a wool cushion. 4. Choose a quiet place, such as among the mountains and under the trees. 5. Obtain a good Kalyanamitra (shàn zhīshì, spiritual friend), referring to a good companion. 6. Obtain a good Danapati (shàn tānyuè, benefactor), referring to not seeking help externally. 7. Maintain good intentions, referring to being able to perform correct observation. 8. Use good medicine, referring to subduing one's intentions. 9. Be able to take medicine, referring to not being attached to all things. 10. Obtain good assistance, referring to using a meditation belt.

Zen Belt (chán dài)

This is a tool to aid in Zazen. The scriptures say that it is made of tanned leather (tanned leather is called 『wéi (韋)』), one chi (尺, Chinese foot) wide and eight chi long, with a hook at the head, wrapped from back to front, fixing the knees to keep them still. Because beginners in Zazen are prone to fatigue, this is used to restrain the body and provide assistance, so it is called 『Good Assistance (shàn zhù)』. After use, store it in a hidden place.

Zen Block (chán zhèn)

Made of wood, shaped like a Hu (笏, ceremonial tablet held by officials in ancient China), with a hole in the middle, and thin strings attached below the ears. If the person in Zazen becomes drowsy and their head tilts, the block will fall to remind them.

Leaning Board (yǐ bǎn)

Now called Zen Board (chán bǎn). The 『Vinaya Samgraha (毗奈耶攝頌, Vinaya Compendium)』 says that the leaning board is to eliminate the fatigue of monks, and monks are allowed to possess it privately (monks refer to the Sangha, privately refers to oneself).

Skeleton Figure (gǔ rén)

The 『Mahaprajnaparamita Sastra (智度論, Treatise on the Great Perfection of Wisdom)』 says, give (the meditator) a skeleton figure, so that the person in Zazen can observe it. That is, now they are all made into images of dried bones.

Zen Staff (chán zhàng)

Made of bamboo or reeds, with one end wrapped with something, to be used by the person who is walking (to supervise). If someone is drowsy during Zazen, use the soft end to tap them awake.

Zen Ball (chán jū)

A wool ball. If someone is drowsy, throw it to wake them up.

Quiet Sitting (yàn zuò)

Also written as 『Yàn zuò (燕坐)』 (Yàn is pronounced yàn), meaning peaceful. It is the appearance of peaceful rest. The 『Candraprabha Samadhi Sutra (月燈三昧經, Moon Lamp Samadhi Sutra)』 says that abiding in quiet sitting has ten benefits: 1. The mind is not disturbed, 2. Abiding in non-negligence, 3. Loved and cherished by all Buddhas, 4. Believing in the practice of Right Enlightenment, 5. Not doubting the wisdom of the Buddha.

六知恩。七不謗。八善防禁。九到調伏地。十證無礙智。

佛法二柱

毗婆沙論云。佛法有二柱。能持佛法。一者學問。二者坐禪。

諍忍

諍有四種

十誦律云。一斗諍。二助諍。三犯罪諍。四常所行事諍○毗尼母云。二人共競名鬥。徒黨相助名諍。往徹僧者名言(僧眾也)各說其理名訟。

諍根本有六

毗尼母云。一瞋恚。謂面色變異。令人可怖。二惱害。謂害他生惱故。三幻偽。謂詐作事。四慳嫉。謂貪己物不與人曰慳。見他有得生惱曰嫉。五見取。謂己所見所作。皆是。他所見所作不是(今人呼爭為人我者。非也。言見取者。取諸見解為最勝故)。六邊邪。二見。謂見續為常。見滅為斷。是邊見也。謗無因果。是邪見。

鄙喻

法句經云。佛言。為沙門不念精進。攝身口意三毒。垢穢充滿胸懷。如洗足水不。可複用(謂不可用饌食)又云。雖為沙門。口無誠信。心性剛強。曾受惡名。亦如澡盤。不堪盛食(澡槃即洗足器)。

惡報

根本毗奈耶云。有苾芻二人。抉擇義理。小者訶大者。大者遏入房中。瞋火所燒。尋即命終。身變為毒蛇。欲螫小者。時佛以大悲心。至其房。令小者懺悔。汝可作昔日苾芻想作禮。佛為蛇說法雲。賢首。汝

【現代漢語翻譯】現代漢語譯本六知恩（瞭解他人的恩惠）。七不謗（不誹謗）。八善防禁（善於防止和禁止惡行）。九到調伏地（達到調伏自心的境界）。十證無礙智（證得無礙的智慧）。

佛法二柱

《毗婆沙論》說：佛法有兩根柱子，能夠支撐佛法。一是學問，二是坐禪。

諍忍

諍有四種：

《十誦律》說：一是斗諍（爭鬥）。二是助諍（幫助爭鬥）。三是犯罪諍（因犯罪而爭執）。四是常所行事諍（因日常事務而爭執）。《毗尼母經》說：二人互相競爭叫做鬥。徒黨互相幫助叫做諍。前往僧團申訴叫做言（指僧眾）。各自陳述理由叫做訟。

諍的根本有六種：

《毗尼母經》說：一是瞋恚（憤怒），指面色改變，讓人感到可怕。二是惱害（惱怒和傷害），指傷害他人使之惱怒。三是幻偽（虛幻和虛偽），指欺詐作假。四是慳嫉（吝嗇和嫉妒），指貪戀自己的財物不給別人叫做慳吝，看到別人得到好處就心生惱怒叫做嫉妒。五是見取（執取自己的見解），指認為自己所見所做都是對的，別人所見所做都是不對的（現在人所說的爭人我是非，不是這個意思。說見取，是指認為自己的見解是最殊勝的）。六是邊邪（偏頗和邪惡），二見，指認為生命是永恒的叫做常見，認為生命是斷滅的叫做斷見，這是邊見。誹謗沒有因果報應，這是邪見。

鄙喻

《法句經》說：佛說：作為沙門（出家人），不思念精進，不能約束身口意三毒，污垢充滿胸懷，就像洗腳水一樣，不可以再用（指不可以用來做飯菜）。又說：即使是沙門，口中沒有誠信，心性剛強，曾經有惡名，也像洗澡盆一樣，不能用來盛食物（洗澡盆就是洗腳的器具）。

惡報

《根本毗奈耶》說：有兩個比丘（出家人）討論義理，年輕的比丘呵斥年長的比丘，年長的比丘把年輕的比丘關在房間里。因瞋火所燒，隨即命終，身體變成毒蛇，想要咬年輕的比丘。當時佛以大悲心來到他的房間，讓年輕的比丘懺悔，『你應該把他當做以前的比丘一樣作禮』。佛為蛇說法說：『賢首，你』

【English Translation】 English version Six, knowing kindness (understanding the kindness of others). Seven, not slandering (not defaming). Eight, skillfully preventing prohibitions (skillfully preventing and prohibiting evil deeds). Nine, reaching the land of taming (reaching the state of taming one's own mind). Ten, realizing unobstructed wisdom (realizing unobstructed wisdom).

Two Pillars of the Buddha-Dharma

The Vibhasa states: The Buddha-Dharma has two pillars that can uphold it: one is learning, and the other is meditation.

Strife and Patience

There are four kinds of strife:

The Ten Recitation Vinaya states: First, fighting strife. Second, assisting strife. Third, offense strife. Fourth, constant practice strife. The Vinaya-matrika states: Two people competing with each other is called fighting. A group of followers assisting each other is called strife. Going to the Sangha (the monastic community) to appeal is called speech. Each stating their reasons is called litigation.

There are six roots of strife:

The Vinaya-matrika states: First, anger, referring to a change in facial expression that makes one appear frightening. Second, annoyance, referring to harming others and causing them annoyance. Third, illusion and deceit, referring to fraudulent actions. Fourth, stinginess and jealousy, referring to being greedy with one's own possessions and not giving them to others is called stinginess, and feeling annoyed when seeing others gain benefits is called jealousy. Fifth, clinging to views, referring to thinking that one's own views and actions are correct, and that others' views and actions are incorrect (what people now call arguing about right and wrong is not this. Saying 'clinging to views' means considering one's own views to be the most superior). Sixth, biased and evil, two views, referring to seeing continuity as permanence and seeing annihilation as cessation, these are biased views. Slandering that there is no cause and effect is an evil view.

Base Metaphors

The Dhammapada states: The Buddha said: 'As a shramana (ascetic) who does not think of diligence, who cannot restrain the three poisons of body, speech, and mind, whose chest is filled with filth, is like water used for washing feet, which cannot be used again (meaning it cannot be used for cooking). Furthermore, even if one is a shramana, if one's mouth lacks sincerity, one's nature is rigid, and one has a bad reputation, one is like a washbasin, unfit for holding food (a washbasin is a tool for washing feet).'

Evil Retribution

The Mula-sarvastivada-vinaya states: There were two bhikshus (monks) discussing the meaning of the Dharma. The younger bhikshu scolded the elder bhikshu, and the elder bhikshu locked the younger bhikshu in a room. Consumed by the fire of anger, he immediately died and transformed into a poisonous snake, wanting to bite the younger bhikshu. At that time, the Buddha, with great compassion, came to his room and had the younger bhikshu repent, 'You should treat him as you did the former bhikshu and pay respects.' The Buddha spoke Dharma to the snake, saying, 'Virtuous one, you'

於我所。已修凈行。合生天上。由瞋火所燒。今作毒蛇。汝應知。諸行無常諸法無我。涅槃寂靜。蛇聞法已。即命終住天○瑞應經云。痛哉世間人。共爭不急事。於此極惡中。勤身苦營務。雖求不能得。徒役身心勞。死墮苦海中。自當無代者○南山鈔云。凡欲責他。先自量己內心喜怒。若有嫌恨。但自抑忍。火從內發。先自焚身。

諍有五過

五分律云。一兇惡。二後悔恨。三多人不愛。四惡聲流佈。五死墮惡道。

忍

瑜珈論云。何名忍自無憤勃。不報他怨。故名忍。由二因緣。諸出家者。力勵受行。速能證沙門義利。何等為二因緣。一忍辱二柔和。言忍辱者。謂於他怨終無返報。柔和者。謂心無憤性不惱他○攝論云。忍能生自他平和事。謂自身不為瞋恚過失所染。即是自平和。既不憤恨。不生他苦。即是他平和○六度集經云。夫忍者。萬福之源也○正法念處經云。忍者第一善法。第一清凈。佛所讚歎。忍有二種。一法忍。緣法道行思惟。白法善道勝故能忍。二生忍。謂欲起瞋恚。忍令不起。知瞋過故。

以忍止諍

中阿含經云。佛告比丘若以諍。止諍至竟不見止。唯忍能止諍。是法真尊貴○長阿含經云。天帝釋偈云。我常言。智者不應與愚諍愚罵而智默則為勝彼愚。

【現代漢語翻譯】現代漢語譯本：對於我所經歷的，我已經修習清凈的行為，本應往生天上。但由於被嗔恚的火焰所焚燒，現在卻轉產生為毒蛇。你應該知道，一切諸行都是無常的，一切諸法都是無我的，涅槃才是寂靜的。毒蛇聽聞佛法后，便結束了生命，往生到天上。《瑞應經》上說：『可悲啊，世間的人們，共同爭奪那些不重要的事情。在這極其罪惡的環境中，勤勞地經營事務。即使努力追求也無法得到，只是徒勞地役使身心。死後墮入痛苦的海洋中，自己受苦沒有可以替代的人。』《南山鈔》中說：『凡是想要責備他人，先要衡量自己內心的喜怒。如果心懷嫌隙怨恨，就應當自我抑制忍耐。嗔恚的火焰從內心燃起，首先焚燒的是自己。』爭論有五種過患：《五分律》中說：一、兇惡。二、後悔怨恨。三、多數人不喜愛。四、惡名流傳。五、死後墮入惡道。忍：《瑜伽師地論》中說：『什麼叫做忍？自己沒有憤恨惱怒，不報復他人的怨恨，所以叫做忍。由於兩種因緣，出家修行的人，努力地受持奉行，就能迅速地證得沙門（Śrāmaṇa）[指佛教出家修行者]的義利。哪兩種因緣呢？一是忍辱，二是柔和。說到忍辱，就是對於他人的怨恨始終沒有報復之心。柔和，就是內心沒有憤恨，性情不惱害他人。』《攝大乘論》中說：『忍能產生自己和他人的平和。自身不被嗔恚的過失所染污，就是自身的平和。既不憤恨，就不給他人帶來痛苦，就是他人的平和。』《六度集經》中說：『忍辱是萬福的根源。』《正法念處經》中說：『忍是第一善法，第一清凈，為佛所讚歎。忍有兩種：一是法忍，緣于佛法道理而修行思惟，因為白法善道殊勝的緣故能夠忍耐。二是生忍，就是當要生起嗔恚時，忍耐使它不生起，因為知道嗔恚的過患。』以忍止息爭論：《中阿含經》中說：佛告訴比丘們，如果用爭論來止息爭論，最終是不能止息的。只有忍耐才能止息爭論，這是佛法的真諦。《長阿含經》中說：天帝釋（Śakra）[佛教中的護法神]說：『我常常說，智者不應該與愚者爭論。愚者謾罵，而智者保持沉默，就是勝過那愚者。』

【English Translation】 English version: Regarding what I have experienced, I have cultivated pure conduct and should have been reborn in the heavens. However, due to being burned by the fire of anger, I am now reborn as a venomous snake. You should know that all conditioned things are impermanent, all phenomena are without self, and Nirvana is tranquility. After hearing the Dharma, the snake ended its life and was reborn in the heavens. The Ruiying Sutra says: 'Alas, people of the world, commonly contend for unimportant matters. In this extremely evil environment, they diligently manage affairs. Even if they strive, they cannot obtain it, and they only vainly toil their body and mind. After death, they fall into the sea of suffering, and they suffer without anyone to replace them.' The Nanshan Chao says: 'Whenever you want to blame others, first measure your own inner joy and anger. If you harbor resentment, you should restrain and endure it. The fire of anger arises from within and first burns oneself.' There are five faults of contention: The Five-Part Vinaya says: 1. Fierceness. 2. Regret and resentment. 3. Disliked by many. 4. Evil reputation spreads. 5. After death, falling into evil realms. Patience: The Yogacarabhumi-sastra says: 'What is called patience? One does not have anger or resentment, and does not retaliate against others' grievances, therefore it is called patience. Due to two causes, those who have left home to practice diligently uphold and practice, and can quickly attain the benefits of a Śrāmaṇa [Buddhist monastic]. What are the two causes? One is patience, and the other is gentleness. Speaking of patience, it means that one never has the intention of retaliation for others' grievances. Gentleness means that one's mind has no anger and one's nature does not harm others.' The Mahāyānasaṃgraha says: 'Patience can produce peace for oneself and others. If one's own self is not defiled by the faults of anger, that is one's own peace. Since one is not resentful, one does not cause suffering to others, that is the peace of others.' The Six Paramitas Sutra says: 'Patience is the source of ten thousand blessings.' The Saddharma Smṛtyupasthāna Sutra says: 'Patience is the foremost good Dharma, the foremost purity, praised by the Buddha. There are two kinds of patience: one is Dharma patience, which is to practice and contemplate based on the principles of the Dharma, and one is able to endure because the white Dharma and good path are superior. The second is sentient being patience, which is to endure and prevent anger from arising when it is about to arise, because one knows the faults of anger.' Stopping contention with patience: The Madhyama Agama Sutra says: The Buddha told the monks, 'If you use contention to stop contention, you will ultimately not be able to stop it. Only patience can stop contention, this is the true essence of the Dharma.' The Dirgha Agama Sutra says: Śakra [King of the Gods] said in a verse: 'I often say that the wise should not argue with the foolish. If the foolish scold, and the wise remain silent, it is better than that fool.'

滅瞋五觀

攝論云。由觀五義。以滅瞋恚。一觀一切眾生無始以來於我有恩。二觀一切眾生常唸唸滅。三觀唯法無有眾生。何者能損所損四觀一切眾生皆自受苦。云何復加之以苦。五觀一切眾生皆是我子。云何欲生損害。

行忍五德

雜寶藏經云。若人行忍則有五德。一無恨。二無訶。三眾人愛。四有好名。五生善道。

治一切煩惱法

賢愚經云。比丘於十二入。思惟無量生死無常。又思惟地獄之苦。及。諸畜生更相殘害。餓鬼飢渴眾苦所逼。思惟人中四方馳求。天上敗壞。如是五道身心之苦。無有樂處。觀此五陰。無常苦空無我不實。譬如空村無有居民。如是五陰。皆空無我。以無常火燒諸世間。諸佛弟子常作此觀。云何得起一切煩惱。

禍從口生

報恩經云。人生世間。禍從口生。當護于子甚於猛火。猛火能燒一世。惡口燒無數世。猛火燒世間財。惡口燒七聖財。是故一切眾生。禍從口生。口舌者鑿身之斧也(七聖財者。一信。二精進。三戒。四慚愧。五聞。六思七定惠。瓔珞經云。資用成佛故名財)。

緘口慎心

法苑云。恨他起謗。自加塗炭。且唇為弓。心慮為弦。音聲是箭。長夜空發。徒染身口。特須自省。緘口慎心也。

入眾

遊行人間

今稱行腳。未見其典。毗奈耶律云。如世尊言。五法成就。五夏已滿。得離依止。遊行人間。五法者。一識犯。二識非犯。三識輕。四識重。五于別解脫經。善知通塞。能持能誦(別解脫經即戒本也)。優波離問佛。有滿四夏。善五法。得遊行否。佛言不得。以五夏為定量。又問。有滿五夏。未閑五法。得否。佛言不得。以五法成就。為定量故。

飛錫

今僧遊行嘉稱飛錫。此因高僧隱峰游五臺出淮西擲錫飛空而往也。若西天得道僧。往來多是飛錫。

海眾

增一經云。眾僧如彼大海。流河決水。以入乎海。便滅本名。但有大海之名。

入眾五法

五分律云佛言入眾應以五法。一下意。二慈心。三恭敬。四知次第。五不說餘事。

入寺問制

制者。即今叢林規繩也。毗奈耶云。凡客比丘入寺。應問舊住。此中僧伽有何制令。若不問者。得突吉羅罪。舊住不告者罪同。

接新到衣缽

十誦律云。有客比丘來應問訊與擔衣缽入寺。

入堂五法

南山鈔云。先於戶外。預安靜心。律云。以五法。一慈心(由僧通凡聖行涉粗細須慈心敬名重法尊人)。二應自卑下如拭塵中(推直於他。引曲向己。常省己過不說彼短。記云。巾能攬

【現代漢語翻譯】人間

現在稱為『行腳』。但未見到這個詞的典故。在《毗奈耶律》中說，如世尊所說，成就五法，並且滿了五個夏天（五夏已滿），才能離開依止。

人間。五法是：一、認識到什麼是犯戒（識犯）；二、認識到什麼不是犯戒（識非犯）；三、認識到什麼是輕罪（識輕）；四、認識到什麼是重罪（識重）；五、對於《別解脫經》（即戒本）善於瞭解通達和閉塞之處，能夠受持和背誦。《別解脫經》就是戒本。

優波離問佛，有滿了四個夏天，具備五法，可以離開依止嗎？佛說不可以，因為要以五夏作為定量。又問，有滿了五個夏天，但不熟悉五法，可以離開依止嗎？佛說不可以，因為要以成就五法作為定量。

飛錫

現在僧人美稱之為『飛錫』。這是因為高僧隱峰游五臺山，在淮西擲錫，錫杖飛空而去。如果西天（印度）得道的僧人，往來大多是飛錫。

海眾

《增一阿含經》說，眾僧就像大海，河流決水，流入大海，便消滅了原來的名字，只有大海的名字。

入眾五法

《五分律》說，佛說進入僧眾應該以五法：一、下意（謙虛）；二、慈心；三、恭敬；四、知次第（瞭解次序）；五、不說餘事（不說其他事情）。

入寺問制

『制』，就是現在叢林的規繩。在《毗奈耶》中說，凡是客比丘進入寺廟，應該問舊住（常住僧人），這裡僧伽有什麼規制法令。如果不問，就犯了突吉羅罪。舊住如果不告知，罪過相同。

接新到衣缽

《十誦律》說，有客比丘來，應該問訊，並幫助他拿衣缽進入寺廟。

入堂五法

南山律師的《南山鈔》說，先在戶外，預先安靜內心。律中說，以五法：一、慈心（因為僧眾包括凡聖，行為涉及粗細，需要慈心，尊敬名，重視法，尊重人）；二、應該自我卑下，如同擦拭塵土（推直於他，引曲向己，常常反省自己的過錯，不說別人的短處。記中說，巾能攬）

【English Translation】 Human Realm

Now referred to as 'wandering on foot'. However, the source of this term has not been found. The Vinaya-pitaka states, as the World Honored One said, one can leave dependence after accomplishing the five qualities and completing five summers (five years of monastic life).

Human Realm. The five qualities are: 1. Knowing what constitutes an offense (識犯, shi fan); 2. Knowing what does not constitute an offense (識非犯, shi fei fan); 3. Knowing what is a minor offense (識輕, shi qing); 4. Knowing what is a major offense (識重, shi zhong); 5. Being well-versed in the Pratimoksha Sutra (別解脫經, bie jie tuo jing, the book of precepts), understanding its openings and closings, and being able to uphold and recite it. The Pratimoksha Sutra is the book of precepts.

Upali asked the Buddha, 'If one has completed four summers and possesses the five qualities, can one leave dependence?' The Buddha said, 'No, because five summers is the fixed requirement.' He further asked, 'If one has completed five summers but is not familiar with the five qualities, can one leave dependence?' The Buddha said, 'No, because accomplishing the five qualities is the fixed requirement.'

Flying Staff

Now monks are beautifully called 'flying staff'. This is because the eminent monk Yin Feng traveled to Mount Wutai, threw his staff in Huaixi, and the staff flew into the sky and went away. If monks in the Western Heaven (India) who have attained the Way travel, they mostly do so by flying staff.

Ocean Assembly

The Ekottara Agama Sutra says that the Sangha is like the great ocean. Rivers and streams flow into the ocean, and their original names disappear, leaving only the name of the great ocean.

Five Qualities for Entering the Assembly

The Mahisasaka Vinaya says that the Buddha said one should enter the Sangha with five qualities: 1. Humility; 2. Loving-kindness; 3. Respect; 4. Knowing the order; 5. Not speaking of other matters.

Asking About the Rules Upon Entering a Monastery

'Rules' refers to the current regulations of the monastic community. The Vinaya states that whenever a guest Bhikshu enters a monastery, he should ask the resident monks what the rules and regulations of the Sangha are here. If he does not ask, he commits a Dukkrata offense. If the resident monks do not inform him, they are equally guilty.

Receiving the Newcomer's Robe and Bowl

The Sarvastivada Vinaya says that when a guest Bhikshu arrives, one should greet him and help him carry his robe and bowl into the monastery.

Five Qualities for Entering the Hall

The Nanshan Commentary says that one should first be outside the hall and quiet one's mind in advance. The Vinaya says, with five qualities: 1. Loving-kindness (because the Sangha includes both ordinary and noble beings, and actions involve both coarse and subtle matters, loving-kindness is needed, respect for name, valuing the Dharma, respecting people); 2. One should humble oneself, like wiping dust (pushing straightness to others, drawing crookedness to oneself, constantly reflecting on one's own faults, and not speaking of others' shortcomings. The record says, a cloth can gather)

穢歸己令物潔凈故)三應知起坐。若見上座。不應安坐。若見下座。不應起立(人應于眾俯仰得時)四在僧中。不為雜語談世俗事。若自說法若請他說(眾依於法動必有方)五見僧中有不可事。心不安忍。應作默然(由無善伴舉必有時。故應忍默權同僧事)。

掛錫

今僧止所住處。名掛錫者。凡西天比丘。行必持錫杖。持錫有二十五威儀。凡至室中。不得著地。必掛于壁牙上。故云掛錫。

威儀

經律中。皆以行住坐臥名四威儀。其他動止。皆四所攝。

安㞐

南山鈔云。形心靜攝。曰安。要期此住。曰居。律制三時偏約。夏月者。一無事遊行妨修出世業。二損物命違慈實深。三所為既非故招世謗。宣律師四分羯磨云。三安居。謂前中后也。律有比丘四月十六日欲安居不至所在。十七日方到。佛言聽后安居即五月十六日也○明瞭論云。無五過處得安居(一大)遠聚落求須難得。二太近城市。妨修出世道。三多蟲蟻自他兩損。四無可依人(可依人者具五用一求聞令聞。二聞已令清凈。三能決斷是非。四通達無滯。五正見無曲)。五無施主供給衣藥。並不可安居。

夏臘

即釋氏法歲也。凡序長幻。必問。夏臘多者為長。故云天竺以臘人為驗焉。經音䟽增輝記皆云。

臘接也(蔡邕獨斷云。臘者。歲之終也。晉博士張亮議云。臘接也新故交接俗謂臘之明日為初歲也。今釋氏。自四月十六日)。前安居入制。至七月十五日。為受臘之日。若俗歲除日也。至十六日。是五分法身生養之日。名新歲也自夏九旬。統名法歲矣。

自恣

十誦云。好惡相教以三語自恣(三語者謂見聞疑)○鈔云。九旬之內。人多迷己。不自見過。理宜仰憑清眾垂慈示誨。縱宣己罪。恣僧舉過。內彰無私隱。外顯有瑕疵。身口托於他人。故曰自恣。

迦提

梵語具云迦栗提迦。即九月望宿名也。謂西國三月安居。至九月十六日解。后安居比丘行化故。取望宿為名也。

經行

慈恩解云。西域地濕。疊磚為道。于中往來。如布之經。故曰經行○十誦律云。經行有五利。一剿健(勛音巢輕捷也)二有力。三不病。四消食。五意堅固○三千威儀經。有五處可經行。一閑處。二戶前(自房戶前)三講堂前。四塔下。五閣下。

在眾安樂行法

瑜伽論云。終不嗤笑。輕弄於他。令他𢠱愧不安穩住。終不現前。毀他所愛。讚他非愛。非情交者。不吐實誠。不屢希望。知量而受。若先許應他飲食等終無假託不赴先期○龍王經云。有三事。常在安隱。謂不剛硬。不諛不諂。除

【現代漢語翻譯】現代漢語譯本臘接也（蔡邕《獨斷》說：『臘，是歲末的意思。』晉朝博士張亮議論說：『臘，是交接的意思，新舊交替，世俗稱臘的第二天為初歲。』現在佛教，從四月十六日）前安居開始，進入戒期，到七月十五日，作為受臘之日，如同世俗的除夕。到十六日，是五分法身生養之日，稱為新歲，從夏季九十天，統稱為法歲。

自恣

《十誦律》說：『互相教導好壞，用三種方式自恣（三種方式指見、聞、疑）。』○ 鈔疏解釋說：『九十天內，人多迷惑自己，不能自己看到過錯，理應仰仗清凈大眾慈悲教誨，盡情宣說自己的罪過，聽憑僧眾指出過失，對內彰顯沒有隱瞞，對外顯示有瑕疵，身口託付於他人，所以叫做自恣。』

迦提

梵語完整說法是迦栗提迦（Kārttika），就是九月望宿的名稱。指西國三個月安居，到九月十六日結束，后安居的比丘可以行化，所以取望宿為名。

經行

慈恩解釋說：『西域地方潮濕，用磚疊成道路，在其中往來，如同布的經線，所以叫做經行。』○《十誦律》說：『經行有五種好處：一、輕捷，二、有力氣，三、不生病，四、消化食物，五、意志堅定。』○《三千威儀經》說，有五個地方可以經行：一、安靜的地方，二、門前（自己房間門前），三、講堂前，四、塔下，五、閣下。

在眾安樂行法

《瑜伽師地論》說：『始終不嘲笑、輕慢戲弄他人，使他人羞愧不安穩。始終不當面毀壞他人所喜愛的事物，讚揚他人不喜愛的事物。對於沒有感情瓜葛的人，不說實話。不屢次希望，知道分寸而接受。如果先前答應給他人飲食等，始終不找藉口不赴約。』○《龍王經》說：『有三件事，常常處於安穩狀態，就是不剛硬，不阿諛奉承，消除（剛強、諂媚）。』

【English Translation】 English version Lājiē yě (Cai Yong's 'Du Duan' says: 'Lā means the end of the year.' Zhang Liang, a Jin Dynasty scholar, commented: 'Lā means to connect, the transition between the old and the new. Common people call the day after Lā the beginning of the year.' Now, in Buddhism, from April 16th) the pre-summer retreat begins, entering a period of discipline, until July 15th, which is the day of receiving Lā, like the secular New Year's Eve. The 16th is the day when the five-part Dharmakāya (spiritual body) is nurtured, called the New Year. The ninety days of summer are collectively called the Dharma Year.

Self-Surrender (Zìzì)

The 'Ten Recitation Vinaya' says: 'Teach each other good and bad, using three ways to practice self-surrender (the three ways refer to seeing, hearing, and doubting).' ○ The commentary explains: 'Within ninety days, people are often confused about themselves and cannot see their own faults. It is appropriate to rely on the pure assembly to compassionately teach and instruct, fully confess one's own sins, and allow the Sangha to point out faults. Inwardly, it shows no concealment; outwardly, it reveals flaws. The body and mouth are entrusted to others, so it is called self-surrender.'

Kāthi

The full Sanskrit term is Kārttika, which is the name of the full moon constellation in September. It refers to the three-month summer retreat in the Western Regions, which ends on September 16th. Monks who have completed the later retreat can then travel and teach, so the name is taken from the full moon constellation.

Walking Meditation (Jingxing)

Ci'en explains: 'The Western Regions are humid, so bricks are stacked to form roads, and one walks back and forth on them, like the warp threads of cloth, so it is called walking meditation.' ○ The 'Ten Recitation Vinaya' says: 'Walking meditation has five benefits: 1. Nimbleness, 2. Strength, 3. No illness, 4. Digestion, 5. Firm will.' ○ The 'Three Thousand Dignified Manners Sutra' says that there are five places where one can practice walking meditation: 1. Quiet places, 2. In front of the door (of one's own room), 3. In front of the lecture hall, 4. Under the pagoda, 5. Under the pavilion.

Practices for Peaceful and Joyful Conduct in the Assembly

The 'Yogācārabhūmi-śāstra' says: 'Never ridicule or make light of others, causing them shame and unease. Never openly destroy what others love, or praise what they dislike. Do not speak truthfully to those with whom there is no emotional connection. Do not repeatedly hope, but accept with moderation. If you have previously promised food or drink to others, never make excuses not to fulfill the appointment.' ○ The 'Dragon King Sutra' says: 'There are three things that always lead to peace and security: not being rigid, not being flattering, and eliminating (rigidity and flattery).'

貪嫉。見人得供養。代其歡喜。

掃地

佛在逝多林。見地不凈。欲令樂福眾生。于勝福田植凈業故。佛即自執彗欲掃。時大聲聞見。皆執彗共掃。佛言凡掃。地有五勝利。一自心清凈。二令他心清凈。三諸天歡喜。四植端正業。五命終當生天上○阿含經云。佛教朱利槃特誦掃帚字。復教執掃帚。佛言汝誦此字。為目何等。然此掃帚。複名除垢。槃特作是思惟。垢者灰土瓦石也。除者清凈也。佛以此教誨我令思惟。結縛是垢。智慧是除。今可以智慧之帚除結縛垢。因此便成阿羅漢○增一經云。夫掃地有五事不得福。謂不知逆風。不知順風。不作聚不除糞。不凈潔○四分云。逆風掃不滅跡不除糞不復帚本處○正法念經云。若掃如來塔命終生意躁天身。香氣熏百由旬。

同力收拾

僧祇云。若大會多出幢蓋若卒風雨至一切同力收拾不得云我是行(去聲)人大德等應隨近房安置不得護房。應為抖擻疊舉。

燃燈

僧祇云。燃燈不得卒入房。應先在外唱言。諸大德燈入(記云。此的眾。若今禪居及講院寮舍也。若卒將入恐暗中比丘威儀不整)。至滅燈時。亦不得卒滅先以手遮燈告曰。滅燈。眾若默方可滅(此慮眾僧收拾不辨)不得用口吹。當將箸敧燼折去之(攲音[襾/(革*音)]。

【現代漢語翻譯】現代漢語譯本貪嫉：看到別人得到供養，要隨喜讚歎，為他感到歡喜。

掃地：佛陀在逝多林（Jetavana，祇樹給孤獨園）時，看到地上不乾淨，爲了讓喜愛修福的眾生，能在殊勝的福田中種植清凈的善業，佛陀就親自拿起掃帚打掃。當時，諸位大聲聞弟子看到后，都拿起掃帚一起打掃。佛陀說，凡是掃地，有五種殊勝的利益：一是使自己的內心清凈；二是使他人的內心清凈；三是諸天神歡喜；四是種植端正的相貌的善業；五是命終之後能夠往生天上。《阿含經》中說，佛陀教導朱利槃特（Cūḷapanthaka，小路）唸誦『掃帚』這個詞，又教他拿著掃帚。佛陀說：『你念誦這個詞，是爲了明白什麼呢？』其實這掃帚，又叫做『除垢』。朱利槃特這樣思惟：『垢，就是灰塵、泥土、瓦礫等。除，就是清凈。佛陀用這個來教誨我，讓我思惟，結縛就是垢，智慧就是除。現在可以用智慧的掃帚來去除結縛的污垢。』因此他就證成了阿羅漢。《增一阿含經》中說，掃地有五種情況不能得到福報：就是不知道逆風，不知道順風，不把垃圾堆積起來，不清除糞便，不保持清潔。《四分律》中說，逆風掃地不能滅跡，不清除糞便，不把掃帚放回原處。《正法念處經》中說，如果掃如來塔，命終之後會往生到意躁天，身上散發出的香氣能熏百由旬。

同力收拾：《僧祇律》中說，如果法會中有很多幢幡寶蓋，如果突然颳風下雨，大家要一起合力收拾，不能說『我是行（苦行）人』、『我是大德』等，應該隨著靠近的房間安置，不能只顧著保護自己的房間，應該為大家抖擻、摺疊、舉起（幢幡寶蓋）。

燃燈：《僧祇律》中說，點燈的時候不能突然進入房間，應該先在外面喊一聲：『諸位大德，燈進來了。』（記錄說，這是對大眾說的。如果現在禪房和講院的寮舍，如果突然拿進去，恐怕黑暗中比丘的威儀不整。）到熄燈的時候，也不能突然熄滅，先用手遮住燈，告訴大家說：『要滅燈了。』大家如果沒有說話，才可以熄滅（這是考慮到大家收拾不方便）。不能用嘴吹滅，應當用筷子傾斜燈芯，把燒焦的部分折斷去掉。（攲音[襾/(革*音)]。）

【English Translation】 English version Greed and Jealousy: When seeing others receive offerings, rejoice and applaud their good fortune.

Sweeping the Floor: When the Buddha was at Jetavana (祇樹給孤獨園), he saw that the ground was not clean. Wishing to enable beings who enjoy making merit to plant pure karma in a field of supreme merit, the Buddha himself took up a broom to sweep. When the great Śrāvakas (聲聞, Hearers) saw this, they all took up brooms and swept together. The Buddha said, 'Sweeping the floor has five excellent benefits: first, it purifies one's own mind; second, it purifies the minds of others; third, it pleases the devas (天, gods); fourth, it plants the karma for a dignified appearance; fifth, after death, one will be reborn in the heavens.' The Āgama Sutra (阿含經) says that the Buddha taught Cūḷapanthaka (朱利槃特, Little Path) to recite the word 'broom' and also taught him to hold a broom. The Buddha said, 'What do you understand by reciting this word?' In fact, this broom is also called 'remover of defilements.' Cūḷapanthaka thought, 'Defilements are dust, dirt, tiles, and stones. Removing means purification. The Buddha is teaching me to contemplate that fetters are defilements, and wisdom is removal. Now, I can use the broom of wisdom to remove the defilements of fetters.' Because of this, he attained the state of Arhat (阿羅漢). The Ekottara Āgama Sutra (增一阿含經) says that there are five ways of sweeping the floor that do not bring merit: not knowing the direction of the wind, not knowing the direction against the wind, not piling up the garbage, not removing the excrement, and not keeping it clean. The Sarvāstivāda Vinaya (四分律) says that sweeping against the wind does not erase the traces, not removing the excrement, and not returning the broom to its original place. The Sutra on the Foundation of Mindfulness of the True Dharma (正法念處經) says that if one sweeps the stūpa (塔, pagoda) of the Tathāgata (如來, Thus Come One), after death, one will be reborn in the Heaven of Restlessness, and the fragrance emanating from the body will perfume a hundred yojanas.

Collecting Together: The Mahāsaṃghika Vinaya (僧祇律) says that if there are many banners and canopies at a large gathering, and if a sudden wind or rain comes, everyone should work together to collect them. One should not say, 'I am an ascetic,' or 'I am a great virtuous one,' etc. One should follow the nearest room to place them, and should not only protect one's own room, but should shake, fold, and lift (the banners and canopies) for everyone.

Lighting Lamps: The Mahāsaṃghika Vinaya (僧祇律) says that when lighting a lamp, one should not suddenly enter the room. One should first call out outside, 'Venerable ones, the lamp is coming in.' (The record says that this is said to the assembly. If it is now the monastic residence of the Chan hall or lecture hall, if it is suddenly brought in, the demeanor of the bhikṣus (比丘, monks) may be improper in the darkness.) When extinguishing the lamp, one should not suddenly extinguish it. First, cover the lamp with your hand and tell everyone, 'The lamp is going to be extinguished.' If everyone is silent, then you can extinguish it (this is to consider that it is inconvenient for everyone to tidy up). Do not blow it out with your mouth. You should tilt the wick with chopsticks and break off the charred part. (攲音[襾/(革*音)].)

言取物也記作[革*音]非也)。

禮拜忌

僧祇云。若他禮佛。誦經。寫經。授經時。並不得禮。又云。禮人不得對佛。又夜闇僻處不得禮。人恐涉嫌疑○五分律云。相瞋人不得於屏處禮拜○四分律云。飲食。敢果。說法。漱口。嚼楊枝。剃髮。裸身。大小行時。並不得禮。

向火七過

僧祇云。一損眼。二壞色。三身羸。四衣垢。五壞臥具。六生犯戒緣。七增俗話。

嚏

僧祇云若在僧中嚏者。不得放聲。應以手遮口。勿令涕唾污比座。

剪爪

涅槃經云。爪長破戒之相○文殊問經云。爪許長一橫麥。為搔癢故。

剃髮

涅槃經云。髮長破戒之相○文殊問經云。髮長二指當剃○剃髮次第有四。第一上座。二髮長人。三若偕長聽先洗人。四有緣人(有勾當僧緣務人)已上四人。應相度尊卑急緩。推讓先之。

臥法

寶云經云。欲臥。身向右邊累足。以法衣覆身。正念正知。起明瞭想。但為長養諸根大種故○瑜伽論問曰。何緣右脅而臥。答與師子王法相似一切獸中。勇捍堅猛。最為第一。苾芻亦爾。發勤精進。勇捍堅猛。最第一。由是因緣。與師子臥法相似。如是臥時。身無掉亂。念無忘失。睡不極重。不見惡夢故。

睡眠

【現代漢語翻譯】現代漢語譯本（言取物也記作[革*音]（ge yin）：這是錯誤的記錄）。

禮拜禁忌

《僧祇律》說：如果有人在禮佛、誦經、寫經、講經時，都不得向其禮拜。又說：禮拜他人時，不得正對著佛像。另外，在夜晚昏暗偏僻的地方不得禮拜，以免引起他人懷疑。○《五分律》說：相互嗔恨的人不得在隱蔽的地方禮拜。○《四分律》說：飲食、吃水果、說法、漱口、嚼楊枝、剃髮、裸身、大小便時，都不得禮拜。

向火的七種過失

《僧祇律》說：一、損傷眼睛；二、損壞臉色；三、身體虛弱；四、衣服污垢；五、損壞臥具；六、產生犯戒的因緣；七、增加世俗的談話。

打噴嚏

《僧祇律》說：如果在僧眾中打噴嚏，不得大聲。應該用手遮住口，不要讓鼻涕唾沫污染到旁邊的人。

剪指甲

《涅槃經》說：指甲長是破戒的相。○《文殊問經》說：指甲允許長一橫麥的長度，是爲了撓癢的緣故。

剃髮

《涅槃經》說：頭髮長是破戒的相。○《文殊問經》說：頭髮長二指寬就應當剃掉。○剃髮的次序有四種：第一是上座（寺院中地位高的僧人），第二是頭髮長的人，第三是如果頭髮長度一樣，聽憑先洗頭的人先剃，第四是有緣人（有寺院事務需要處理的僧人）。以上四種人，應當互相衡量地位高低和事情的緩急，互相謙讓先後。

臥法

《寶云經》說：想要睡覺時，身體向右側臥，雙腳交疊，用法衣蓋住身體，保持正念正知，生起光明想，只是爲了滋養諸根和大種（四大元素）的緣故。○《瑜伽師地論》問道：為什麼（要）右脅而臥？回答說：與獅子王的姿勢相似，在一切野獸中，勇猛強悍，最為第一。比丘（bhiksu）也是這樣，發奮勤勉精進，勇猛強悍，最為第一。由於這個因緣，與獅子的臥法相似。這樣睡覺時，身體不會動盪散亂，念頭不會遺忘散失，睡眠不會過於沉重，不會做惡夢。

睡眠

【English Translation】 English version ([革*音] (ge yin) recorded as 'taking things,' is incorrect).

Prohibitions Regarding Prostrations

The Saṃghika states: One should not prostrate to others when they are worshipping the Buddha, reciting scriptures, writing scriptures, or teaching scriptures. It also states: One should not prostrate to people directly in front of a Buddha image. Furthermore, one should not prostrate in dark and secluded places at night, lest it arouse suspicion. ○ The Pañcavargika states: People who are angry with each other should not prostrate in secluded places. ○ The Caturvargika states: One should not prostrate while eating, consuming fruit, teaching the Dharma, rinsing the mouth, chewing toothpicks, shaving the head, being naked, or during urination or defecation.

Seven Faults of Facing the Fire

The Saṃghika states: 1. It harms the eyes. 2. It ruins the complexion. 3. It weakens the body. 4. It soils the clothes. 5. It damages the bedding. 6. It creates conditions for violating precepts. 7. It increases worldly talk.

Sneezing

The Saṃghika states: If one sneezes in the saṃgha (community), one should not make a loud noise. One should cover the mouth with a hand, and not let mucus or saliva contaminate those sitting nearby.

Clipping Nails

The Nirvana Sutra states: Long nails are a sign of breaking precepts. ○ The Mañjuśrī Questions Sutra states: Nails are allowed to grow to the length of a grain of wheat, for the purpose of scratching itches.

Shaving the Head

The Nirvana Sutra states: Long hair is a sign of breaking precepts. ○ The Mañjuśrī Questions Sutra states: Hair should be shaved when it grows two finger-widths long. ○ There are four orders for shaving the head: First, the sthavira (senior monk); second, those with long hair; third, if the hair length is the same, allow the one who washed their hair first to shave first; fourth, those with duties (kṛtya) (monks with monastic affairs to attend to). The above four people should consider seniority, urgency, and humility, and defer to each other.

The Method of Lying Down

The Bao Yun Sutra states: When wanting to sleep, lie down on the right side, stack the feet, cover the body with the Dharma robe, maintain right mindfulness and right knowledge, and generate the thought of clarity, only for the sake of nourishing the roots and the great elements (mahābhūta). ○ The Yogācārabhūmi-śāstra asks: Why lie on the right side? The answer is: It is similar to the posture of the lion king; among all beasts, it is courageous, strong, and the most supreme. The bhikṣu (monk) is also like this, diligently striving forward, courageous, strong, and the most supreme. Because of this reason, it is similar to the lion's posture. When lying down in this way, the body is without agitation, the mind is without forgetfulness, sleep is not too heavy, and one does not see bad dreams.

Sleep

臥之垂熟也。此是心所法中四不定一也。令人不自在。昧略為性。障染為業○發覺凈心經。有二十種睡眠過患。一懶墮。二身體沉重。三面板不凈。四皮內粗澀。五諸大穢濁威德薄少。六飲食不消。七體生瘡皰。八多懈怠。九增癡。十智慧弱。十一善欲疲倦。十二常趣黑暗。十三人不恭敬。十四稟質愚癡。十五多煩惱。十六于善不樂。十七白法減。十八多驚怖。十九見精進者毀辱之。二十于眾被輕賤○十誦云。若鼾睡(鼾音汗)者。應記經行。不能者。屏處睡。不得惱眾○僧祇云。若比丘夜鼾睡振動寱語不作擾亂意無罪。

發睡緣

雜集論云。謂羸瘦疲倦。身心沉重。思惟闇相。舍諸作務。或曾此時慣習。或他咒術所引。或動扇涼風吹等。

晝小眠

智度論云。春末夏初。以時熱故。小眠息除食患故。

在床忌七事

三千威儀經云不得大欬(謦妙)咤(咤字去聲嘆也)噴(噴嚏)㖑(㖑許介切喝也)嘆息思念世事。不得倚壁。欲起以時。若意走不定。當自責。即起經行。

小行

往小便文言可云私(左傳師惠過宋朝將私焉。注云。小便也。律云小行)毗尼母云。不聽於伽藍內處處小便。當聚一屏猥處。若瓦瓶木桶埋地中。以物蓋覆。勿令有臭氣。五分云。許將小

【現代漢語翻譯】現代漢語譯本

當人快要睡熟的時候，這屬於心所法中的四不定法之一。它使人感到不自在，其性質是昏昧和簡略，其作用是障礙和染污。○《發覺凈心經》中提到睡眠有二十種過患：一是懶惰，二是身體沉重，三是面板不乾淨，四是面板內部粗糙澀滯，五是各種身體的穢濁，威德減少，六是飲食不消化，七是身體生瘡皰，八是容易懈怠，九是增長愚癡，十是智慧減弱，十一是行善的意願感到疲倦，十二是常常趨向黑暗，十三是人不恭敬，十四是天生愚笨，十五是多生煩惱，十六是不喜歡行善，十七是善法減少，十八是容易驚恐，十九是見到精進的人就詆譭侮辱，二十是在眾人中被輕視。○《十誦律》中說，如果有人打鼾睡覺（鼾音同『汗』），應該記錄下來，然後去經行。如果不能經行，就應該在僻靜的地方睡覺，不要打擾他人。○《僧祇律》中說，如果比丘晚上打鼾、睡覺時身體振動、說夢話，但沒有擾亂他人的意圖，就沒有罪過。

發睡的因緣

《雜集論》中說，發睡的因緣包括：身體虛弱消瘦、疲倦，身心感到沉重，思惟昏暗的景象，捨棄各種事務，或者曾經習慣於在這個時候睡覺，或者受到其他咒術的引導，或者因為扇動涼風等。

午間小睡

《智度論》中說，在春末夏初，因為天氣炎熱，可以適當地小睡一會兒，以消除飲食帶來的不適。

在床上應避免的七件事

《三千威儀經》中說，不應該大聲咳嗽（謦，音『妙』）、打哈欠（咤，音『咤』，表示嘆息）、打噴嚏（噴嚏）、打嗝（㖑，音『許介切』，表示喝）、嘆息或思念世俗的事情。不應該倚靠墻壁。想要起身時，應該把握時機。如果心意散亂不定，就應該自我責備，然後起身經行。

小行

往小便的文言說法可以說『私』（《左傳·師惠過宋朝》記載『將私焉』，註釋說：『小便也』。《律》中稱為『小行』）。《毗尼母經》中說，不允許在伽藍（Sangharama）內部隨處小便，應當聚集在一個隱蔽的地方。可以用瓦瓶或木桶埋在地下，用東西蓋住，不要讓有臭氣。《五分律》中說，允許將小便

【English Translation】 English version

When one is about to fall asleep, this belongs to the four undetermined dharmas among the mental factors (Citta-Viprayukta-Samskaras). It makes people feel uncomfortable, its nature is obscurity and brevity, and its function is to obstruct and defile. ○ The Avalokana-bodhisattva-samucchaya-sutra mentions that sleep has twenty faults: 1. Laziness, 2. Heaviness of the body, 3. Unclean skin, 4. Roughness and astringency inside the skin, 5. Various impurities of the body, reduced dignity, 6. Indigestion, 7. Sores and blisters on the body, 8. Tendency to be懈怠 (xie dai, lax), 9. Increased ignorance, 10. Weakened wisdom, 11. Weariness of the desire to do good, 12. Constant inclination towards darkness, 13. Lack of respect from others, 14. Innate stupidity, 15. Many煩惱 (fan nao, afflictions), 16. Dislike of doing good, 17. Decrease of white dharmas, 18. Frequent fright, 19. Slandering and insulting those who are diligent, 20. Being despised among the crowd. ○ The Sarvastivada-vinaya says that if someone snores while sleeping (鼾, han), it should be recorded, and then they should go for walking meditation (經行, jing xing). If they cannot do walking meditation, they should sleep in a secluded place and not disturb others. ○ The Mahasamghika-vinaya says that if a Bhiksu (比丘, bi qiu) snores at night, his body shakes while sleeping, or he talks in his sleep, but he has no intention of disturbing others, he is not guilty.

Conditions for Falling Asleep

The Abhidharma-samuccaya says that the conditions for falling asleep include: being weak and thin, fatigue, feeling heavy in body and mind, contemplating dark images, abandoning various tasks, or being accustomed to sleeping at this time, or being guided by other spells, or because of fanning cool breezes, etc.

Midday Nap

The Mahaprajnaparamita-sastra says that in late spring and early summer, because of the hot weather, it is appropriate to take a short nap to eliminate discomfort from eating.

Seven Things to Avoid in Bed

The Three Thousand Manners Sutra says that one should not cough loudly (謦, qing), yawn (咤, zha), sneeze (噴嚏, pen ti), hiccup (㖑, xu jie qie), sigh, or think about worldly affairs. One should not lean against the wall. When one wants to get up, one should seize the opportunity. If the mind is scattered and unsettled, one should blame oneself and then get up and do walking meditation.

Minor Excretion

The literary way of saying going to urinate can be '私' (si) (The Zuo Zhuan records '將私焉', and the commentary says: '小便也'. The Vinaya calls it '小行'). The Vinaya-matrika says that it is not allowed to urinate everywhere inside the Sangharama (伽藍, qie lan), one should gather in a hidden place. One can bury earthenware jars or wooden buckets underground, cover them with something, and not let there be a foul odor. The Five-Part Vinaya says that it is permissible to bring small

便器入房中。密塞口房外應滿盛水○優缽祇王經云。伽藍法界內地漫(去聲亂也)大小便。五百生墮拔波地獄。后二十劫。常遣肘手。把此穢地。

屏廁

說文雲屏蔽也。釋名曰。廁雜也。雜廁其上也。或曰溷溷濁也。或曰圊圊清也。至穢之處。宜潔清故。今南方釋氏呼東司。未見其典。登廁文言可云如(左傳晉侯食麥𥇔如廁隱)○三千威儀經云。上廁有二十五法。一欲登廁當行不得於道上禮人。二不得受人禮三直視地。四到門外三彈指(恐有人在內)五已有人不得逼。六已登正彈指(此警啖糞諸鬼)乃至十七不得將草劃地(草即籌子浙人呼廁草)十八不得持草劃壁作字(十九已下洗凈法)又云設見草土盡當語主者若自手取添為善○虛空藏經云。若懺罪人。治廁八百日能滅罪咎。

洗凈

四分云。洗穢。百一羯磨本云。如世尊說勝義。洗凈有三種。一洗身。二洗語。三洗心。云何此中。但說不凈染污教令洗耶。佛言。欲令除去臭氣安樂住故。又佛言。有染比丘。不得禮人。不得受人禮。違者得越法罪。染有二種。一飲食染。二不凈染。不凈染者。但是糞土涎唾污穢。及大小行來。未洗者。佛言。汝等比丘應可洗凈○三千威儀經云。比丘若不洗大小便。得突吉羅罪。亦不得坐僧床座及禮三寶。

【現代漢語翻譯】現代漢語譯本便器放在房間里。要嚴密地堵塞便器的口，房間外面應該盛滿水。（《優缽祇王經》說：）在伽藍（僧院）法界（佛教的勢力範圍）內亂扔大小便，會五百世墮入拔波地獄（一種極痛苦的地獄）。之後二十劫（極長的時間單位），要經常用肘和手去清理這些污穢之地。

屏廁

《說文解字》說，屏是遮蔽的意思。《釋名》說，廁是雜的意思，雜物堆積在上面。或者說，溷是渾濁的意思。或者說，圊是清潔的意思。因為是最污穢的地方，所以應該保持潔凈。現在南方佛教徒稱之為東司，沒有看到相關的典籍。上廁所的文言說法可以說成『如』（《左傳》記載晉侯吃麥，然後去廁所）。《三千威儀經》說，上廁所有二十五條規則。第一，要上廁所時，行走時不能在路上向人行禮。第二，不能接受別人的禮拜。第三，要直視地面。第四，到達廁所門外要彈三下手指（爲了避免裡面有人）。第五，如果裡面已經有人，就不能強行進入。第六，已經進入廁所后要彈指（這是爲了警告吃糞的鬼）。乃至第十七，不能用草在地上劃線（草就是籌子，浙江人稱之為廁草）。第十八，不能拿著草在墻上劃寫字（第十九條以下是關於洗凈的規則）。經中又說，如果看到草或土用完了，應該告訴負責人，或者自己動手新增，這是好的行為。《虛空藏經》說，如果懺悔罪業的人，清理廁所八百天，就能消除罪過。

洗凈

《四分律》說，洗滌污穢。《百一羯磨本》說，如世尊所說，從勝義（殊勝的意義）上講，洗凈有三種：一是洗身，二是洗語，三是洗心。為什麼這裡只說不乾淨的染污要洗滌呢？佛說，爲了除去臭氣，安樂居住的緣故。佛又說，被染污的比丘，不得向人行禮，不得接受別人的禮拜，違背者會犯越法罪。染污有兩種：一是飲食染，二是不凈染。不凈染就是糞土、涎水、唾液等污穢，以及大小便后未洗滌。佛說，你們比丘應該洗凈。《三千威儀經》說，比丘如果不洗大小便，會犯突吉羅罪（輕罪），也不得坐僧人的床座，以及禮拜三寶。

【English Translation】 English version Place the chamber pot in the room. Seal the opening tightly, and the outside of the room should be filled with water. (The 'Upalavataka King Sutra' says:) Randomly disposing of excrement and urine within the boundary of the Sangharama (monastery) will cause one to fall into the Avici Hell (a hell of extreme suffering) for five hundred lifetimes. Afterwards, for twenty kalpas (extremely long units of time), one will constantly use their elbows and hands to clean these filthy places.

Latrine

'Shuowen Jiezi' says that 'ping' means to shield or cover. 'Shiming' says that 'ce' means mixed, with various things piled on top. Alternatively, 'hun' means turbid, or 'qing' means clean. Because it is the most filthy place, it should be kept clean. Now, Southern Buddhists call it 'Dongsi,' but I have not seen it in the scriptures. A literary way to say 'go to the toilet' is 'ru' (as recorded in the 'Zuo Zhuan,' when Duke Jin ate wheat and then went to the toilet). The 'Three Thousand Dignified Manners Sutra' says that there are twenty-five rules for using the toilet. First, when going to the toilet, one should not greet people on the way. Second, one should not accept greetings from others. Third, one should look straight at the ground. Fourth, upon reaching the toilet door, one should snap one's fingers three times (to avoid someone being inside). Fifth, if someone is already inside, one should not force entry. Sixth, after entering the toilet, one should snap one's fingers (this is to warn the feces-eating ghosts). Up to the seventeenth, one should not use grass to draw lines on the ground (grass is the counting stick, called 'toilet grass' by people in Zhejiang). Eighteenth, one should not use grass to draw or write on the walls (the nineteenth and onwards are about purification rules). The sutra also says that if one sees that the grass or soil is used up, one should tell the person in charge, or add it oneself, which is a good deed. The 'Akasagarbha Sutra' says that if a person repenting of their sins cleans the toilet for eight hundred days, they can eliminate their transgressions.

Washing and Purification

The 'Sarvastivada Vinaya' says to wash away filth. The 'Karma-sataka' says, as the World Honored One said, from the ultimate meaning, there are three types of purification: first, washing the body; second, washing the speech; and third, washing the mind. Why does this only mention washing away unclean contamination? The Buddha said, it is to remove the odor and live in peace. The Buddha also said that a contaminated Bhikkhu (monk) should not greet people or accept greetings from others; those who violate this will commit a transgression. There are two types of contamination: contamination from food and unclean contamination. Unclean contamination is filth such as feces, saliva, sputum, and urine, and not washing after defecation or urination. The Buddha said, you Bhikkhus should wash yourselves clean. The 'Three Thousand Dignified Manners Sutra' says that if a Bhikkhu does not wash after defecating or urinating, they will commit a Dukkata offense (minor offense), and they should not sit on the Sangha's (monastic community) bed or seat, or prostrate before the Three Jewels (Buddha, Dharma, Sangha).

亦不得受人禮拜○律云。凡洗凈用水以右手執瓶。左手洗之。出外先以灰滓摩手水洗。又用黃土。三度摩擦水洗又用皁角澡豆。皆洗至肘前○毗奈耶云。佛告苾芻汝等當知此是常行法。常須存意。如是洗凈。有大利益。令身潔凈諸天敬奉。是故汝等若依我為師者。咸應洗凈。若不洗者不應繞塔禮佛讀經。不禮他不受他禮。不應啖食坐僧床。不得入眾。由身不凈故。能令諸天見不生喜。所持咒法。皆無靈驗。若違者得惡作罪。

善品軌則

顯揚聖教論云。讀誦經典和敬師長。修承事業。瞻侍病患。互起慈心。請問聽法。精勤無墮。于諸聰慧同梵行者。躬自供事獎勸他人修行善品。及為宣說深妙之法。入靜密處結加趺坐○大般涅槃經云。常修七事。一歡悅和諧。猶如水乳。二常共集會。講論經法。三護持禁戒。不生犯想。四恭敬于師及上座。五料理愛敬阿練比丘。六勸化檀越。修營三寶住處。七勤加精進。守護佛法。若比丘行此七法。功德智慧。日就增進。

六和敬

肇云。以慈心起身業。以慈心起口業。以慈心起意業。若得重養。與人共之。持戒清凈。修漏盡慧。若行此六法。則眾和順。無有乖諍。

善言

法句經云。惡言罵詈憍凌篾人。興起是行。嫉怨茲生。遜言順辭。尊敬于

【現代漢語翻譯】現代漢語譯本也不得接受別人的禮拜。律中說：凡是洗凈用水，用右手拿著瓶子，左手洗。出去后先用灰渣摩擦手，用水洗凈，再用黃土，三次摩擦後用水洗凈，再用皁角或澡豆，都洗到肘部以上。毗奈耶（Vinaya，戒律）中說：佛告訴比丘（bhiksu，出家男子），你們應當知道這是常行的法則，常常需要放在心上。這樣洗凈，有很大的利益，能使身體潔凈，諸天（deva，天神）敬奉。因此你們如果以我為師，都應該洗凈。如果不洗凈，不應該繞塔禮佛讀經，不禮拜他人，也不接受他人的禮拜，不應該吃東西，坐僧人的床，不得進入僧眾之中。因為身體不潔凈的緣故，能讓諸天看見了不生歡喜，所持的咒法，都沒有靈驗。如果違背這些，會得到惡作罪。顯揚聖教論中說：讀誦經典，和敬師長，修持承傳的事業，瞻仰侍奉病人，互相生起慈心，請問聽法，精勤不懈怠。對於那些聰慧的同梵行者（sabrahma-carin，一起修行的同伴），親自供養，獎勵勸勉他人修行善品，以及為他們宣說深妙的佛法。進入安靜隱秘的地方，結跏趺坐（vajrasana，一種坐姿）。大般涅槃經中說：常常修習七件事：一、歡悅和諧，猶如水乳交融。二、常常共同聚會，講論經法。三、護持禁戒，不生違犯的想法。四、恭敬師長和上座（長老）。五、料理愛護阿練若比丘（aranyaka-bhiksu，住在寂靜處的比丘）。六、勸化檀越（danapati，施主），修繕經營三寶（triratna，佛法僧）的住所。七、勤加精進，守護佛法。如果比丘奉行這七種法，功德和智慧，就會日益增長。肇法師說：以慈心發起身業，以慈心發起口業，以慈心發起意業。如果得到貴重的供養，與他人共同分享。持戒清凈，修習漏盡慧（asravaksaya-jnana，斷絕煩惱的智慧）。如果奉行這六種法，那麼僧眾就會和睦順從，沒有乖戾爭執。法句經中說：用惡毒的言語謾罵、凌辱、輕蔑他人，興起這樣的行為，嫉妒和怨恨就會因此產生。用謙遜的言語和順從的辭令，尊敬他人。

【English Translation】 English version Also, one should not receive worship from others. The Vinaya (Vinaya, code of conduct) states: Whenever washing with water, hold the bottle with the right hand and wash with the left. After going outside, first rub the hands with ash residue and wash with water, then use yellow earth, rubbing three times and washing with water, then use soap beans or soap powder, washing up to the elbows. The Vinaya says: The Buddha told the bhiksus (bhiksu, ordained monks), 'You should know that this is a constant practice and should always be kept in mind. Washing in this way has great benefits, making the body clean and respected by the devas (deva, gods). Therefore, if you take me as your teacher, you should all wash yourselves clean. If you do not wash, you should not circumambulate the stupa, pay homage to the Buddha, or read the scriptures; you should not pay homage to others or receive homage from them; you should not eat food, sit on the monks' beds, or enter the assembly. Because the body is unclean, it can cause the devas to be displeased when they see it, and the mantras recited will have no effect. If anyone violates these rules, they will incur a Dukkrta offense (a minor offense).' The Yogacarabhumi-sastra states: 'Reading and reciting scriptures, respecting teachers and elders, cultivating the inherited practices, attending to the sick, generating mutual loving-kindness, asking questions and listening to the Dharma, being diligent and not falling into laziness. To those wise fellow sabrahma-carins (sabrahma-carin, fellow practitioners), personally offer service, encourage and exhort others to cultivate virtuous qualities, and expound the profound and subtle Dharma for them. Enter a quiet and secluded place and sit in the vajrasana (vajrasana, lotus position). The Mahaparinirvana Sutra states: 'Always cultivate seven things: 1. Joyful harmony, like milk and water blended together. 2. Always gather together to discuss the scriptures. 3. Uphold the precepts and do not give rise to thoughts of transgression. 4. Respect teachers and elders. 5. Take care of and cherish aranyaka-bhiksus (aranyaka-bhiksu, monks living in secluded places). 6. Encourage danapatis (danapati, patrons) to repair and maintain the residences of the Three Jewels (triratna, Buddha, Dharma, Sangha). 7. Diligently cultivate and protect the Buddha Dharma. If a bhiksu practices these seven dharmas, their merit and wisdom will increase day by day.' Master Zhao said: 'With a mind of loving-kindness, initiate bodily actions; with a mind of loving-kindness, initiate verbal actions; with a mind of loving-kindness, initiate mental actions. If one receives valuable offerings, share them with others. Uphold the precepts purely and cultivate the wisdom of the extinction of outflows (asravaksaya-jnana, wisdom of eliminating defilements). If one practices these six dharmas, then the Sangha will be harmonious and compliant, without discord or contention.' The Dhammapada states: 'With evil words, cursing, insulting, and despising others, giving rise to such actions, jealousy and resentment will arise. With humble words and compliant speech, respect others.'

人。棄結忍惡。嫉怨自滅。是以言語者。必使己無患。亦不克眾人。是為能善言也。

在眾惡報

雜阿含經云。佛在舍衛國。目連見一大身眾生。比丘之象。鐵葉為衣。舉身火燃。以鐵缽盛熱鐵丸食。乃問佛。佛言。此眾生迦葉佛時。作比丘。好起諍訟斗亂眾僧作諸口舌。令不和合。先住者厭惡捨去。未來者不來緣。斯罪故。已入地獄中。受無量苦。餘罪今受此身(九入眾高識可以此箴)。

擇友

順正論云。善友者。能為眾行本故。歡豫經云。賢友者。乃萬福之基也。現世免王者之牢獄。死則杜三塗之門戶。外天得道。皆賢友之助矣○大莊嚴論云。若人親近有智善友。能令身心內外俱凈。斯則名為真善丈夫○毗奈耶云。阿難白佛。善知識者。是半梵行。諸修行者。由善友力。方能成辦。佛言。是全梵行。若得善伴(與其)同住。乃至涅槃無事不辦。故名全梵行。

四品友

孛經云(孛者即佛因中為藍達國王師時名也)孛謂王曰。友有四品。一如華友。謂好時插頭。萎時捐棄于地。見富貴則附。貧困則舍。是也。二如秤友。謂。物重頭低。物輕則仰。有與則敬。無與則慢。是也。三如山友。譬如金山。鳥獸集之。毛羽蒙光。貴能榮人。富樂同歡。是也。四如地友。

【現代漢語翻譯】現代漢語譯本：人應當拋棄結黨營私、嗔恨作惡的行為，這樣嫉妒和怨恨自然就會消滅。因此，說話的人，必須使自己沒有禍患，也不要勝過眾人，這才是能夠好好說話。

在眾惡報

《雜阿含經》中說，佛陀在舍衛國時，目連（Maudgalyayana）尊者見到一個巨大的眾生，外形像比丘（bhiksu，佛教出家男眾），穿著鐵葉做成的衣服，全身燃燒著火焰，用鐵缽盛著燒紅的鐵丸食用。目連尊者就去問佛陀。佛陀說：『這個眾生在迦葉佛（Kasyapa Buddha）時期，做比丘時，喜歡發起爭端訴訟，擾亂僧團，製造口舌是非，使僧人不和合，導致先來的人厭惡而離開，未來的人不來結緣。因為這樣的罪過，已經墮入地獄中，承受無量的痛苦，剩餘的罪業現在受這種身形。』（有高超見識的人可以用此來警戒自己）。

擇友

《順正理論》中說：『善友，是各種善行的根本。』《歡豫經》中說：『賢友，是萬福的基礎。』在現世可以免除王法的牢獄之災，死後可以杜絕三惡道的門戶。外道能夠得道，都是賢友的幫助啊！《大莊嚴論》中說：『如果人親近有智慧的善友，能夠使身心內外都清凈，這樣的人就叫做真正的善丈夫。』《毗奈耶經》（Vinaya）中說：『阿難（Ananda）對佛陀說：善知識，是修行的一半。修行人依靠善友的力量，才能成就。』佛陀說：『是全部的梵行。如果得到善友，（與他）一同居住，乃至涅槃，沒有事情不能辦成。所以叫做全部的梵行。』

四品友

《孛經》（《孛經》中的『孛』，就是佛陀在因地為藍達國王的老師時的名字）中說：孛對國王說：『朋友有四種品類。一種像花友，花開得好的時候插在頭上，枯萎的時候就丟棄在地上。看到富貴就依附，貧困就拋棄，就是這種。一種像秤友，東西重了秤頭就低下去，東西輕了秤頭就仰起來。有給予就恭敬，沒有給予就怠慢，就是這種。一種像山友，譬如金山，鳥獸聚集在上面，羽毛也沾染了光彩。富貴的時候能夠使人榮耀，富樂的時候一同歡快，就是這種。一種像地友。

【English Translation】 English version: People should abandon forming factions, harboring anger, and committing evil deeds. By doing so, jealousy and resentment will naturally disappear. Therefore, a speaker must ensure that they bring no harm to themselves and do not seek to surpass others. This is what it means to speak well.

Retribution for Evil Deeds in the Assembly

The Samjukta Agama Sutra states that when the Buddha was in Shravasti, Maudgalyayana (Maudgalyayana) saw a large being, resembling a bhiksu (bhiksu, a Buddhist monk), wearing clothes made of iron leaves, with flames burning all over its body, using an iron bowl to eat hot iron balls. Maudgalyayana then asked the Buddha. The Buddha said, 'This being, during the time of Kasyapa Buddha (Kasyapa Buddha), was a bhiksu who liked to initiate disputes and lawsuits, disrupt the sangha (Buddhist monastic community), create verbal conflicts, causing disharmony among the monks, leading those who came earlier to leave in disgust, and preventing those who would come later from forming connections. Because of these sins, it has already fallen into hell, enduring immeasurable suffering. The remaining sins are now causing it to receive this form.' (Those with profound knowledge can use this as a warning).

Choosing Friends

The Nyayanusara-sastra states, 'Good friends are the foundation for all good deeds.' The Huan Yu Sutra states, 'Virtuous friends are the basis of all blessings.' In this life, they can prevent one from the prisons of kings, and after death, they can block the gates of the three evil realms. Even those of other paths who attain enlightenment do so with the help of virtuous friends! The Mahavyutpatti Sutra states, 'If a person associates with wise and virtuous friends, they can purify both body and mind, inside and out. Such a person is called a truly virtuous man.' The Vinaya states, 'Ananda (Ananda) said to the Buddha, 'A good spiritual friend is half of the pure conduct. Practitioners rely on the power of good friends to achieve success.' The Buddha said, 'It is the entirety of pure conduct. If one obtains a good companion and lives with them, there is nothing that cannot be accomplished, even up to nirvana (Nirvana). Therefore, it is called the entirety of pure conduct.'

Four Types of Friends

The Bo Jing (In the Bo Jing, 'Bo' is the name of the Buddha when he was the teacher of King Lan Da in a previous life) states: Bo said to the king, 'There are four types of friends. One is like a flower friend, who is placed on the head when the flower is beautiful but discarded on the ground when it withers. They attach themselves when you are rich and noble but abandon you when you are poor and distressed. This is one type. Another is like a scale friend, where the head lowers when the object is heavy and rises when the object is light. They are respectful when they receive something but arrogant when they receive nothing. This is another type. Another is like a mountain friend, like a golden mountain where birds and beasts gather, and their feathers are illuminated by the gold. They can bring glory to others when they are rich and noble, and they share joy when they are wealthy and happy. This is another type. Another is like an earth friend.'

百穀財物。一切仰之。施給養護。恩厚不德。是也(前二友不可親厚)。

朋友三要

因果經云。婆羅門優陀夷。聰明多智。凈飯王敕為太子友。白太子言。朋友有三要法。一者見有失輒相曉諫。二見有好事深生隨喜。三在苦厄不相棄捨。

得善友

常行四法。

龍王經云。一不慢不諂常加恭敬。二柔和慎言。三不自大。四常受言教。

親友七法

四分律云。具七法方成親友。一難作能作。二難與能與。三難忍能忍。四密事相告。五互相覆藏。六遭苦不捨。七貧窮不輕。

視朋友五事

尸迦越經云。一見作惡往屏處曉諫呵止。二所有急事當奔赴救護。三所有私語。不得說向他人。四常相敬難。五所有好事當多少分與之。

庸人

音義云。謂常愚短。心不節慎。口無法言。惡人為友。此名庸人。

染習

佛本行經云。世尊與難陀比丘至魚肆。佛令難陀取少籍魚草。握少時棄之。令臭手問之。難陀曰。唯有腥臭之氣。又至香店令取裹香紙。掬少時棄之。復問難陀。答唯聞香氣。佛語難陀。善友惡友相染習亦復如是。若親善友。必定當得廣大名聞。

察間諜

(間字去聲。謂被中間言語斗亂)根本毗奈耶云。朋友不得因他語

【現代漢語翻譯】現代漢語譯本百穀財物，一切都仰仗他，施捨給予養護，卻認為這是理所當然，毫無感恩之心。這就是（前兩種朋友不可深交的原因）。

朋友三要

《因果經》中說，婆羅門優陀夷（Udayi，人名），聰明多智，凈飯王（Suddhodana，釋迦牟尼佛的父親）命令他做太子的朋友。優陀夷對太子說，朋友之間有三條重要的準則：一是看到對方有過失，就立即勸誡；二是看到對方有好事，就由衷地隨喜讚歎；三是在對方遭遇困苦危難時，不離不棄。

得善友

常行四法。

《龍王經》中說：一是不傲慢不諂媚，始終保持恭敬之心；二是言語柔和謹慎；三是不自高自大；四是經常接受教誨。

親友七法

《四分律》中說，具備七種品德才能成為真正的朋友：一是難做到的事情能做到；二是難以施捨的東西能施捨；三是難以忍受的事情能忍受；四是彼此之間坦誠相告秘密；五是互相掩蓋過失；六是遭遇困苦時不拋棄；七是貧窮時不輕視。

視朋友五事

《尸迦越經》中說：一是看到朋友作惡，要到私下勸誡並制止；二是朋友有緊急的事情，應當奔赴救援；三是朋友之間的私密談話，不得向他人泄露；四是經常互相尊敬；五是朋友有了好事，應當或多或少地分享。

庸人

音義中說，庸人就是指那些平庸愚蠢、缺乏節制、口無遮攔、與惡人為伍的人。

染習

《佛本行經》中說，世尊（Buddha，釋迦牟尼佛）與難陀比丘（Nanda，佛陀的堂弟）來到魚市。佛陀讓難陀拿一些沾過魚的草，握一會兒然後丟掉，讓他聞聞手。難陀說，只有腥臭的氣味。之後又到香料店，讓難陀拿一些包裹香料的紙，握一會兒然後丟掉，再問難陀，難陀回答說只聞到香氣。佛陀告訴難陀，親近善友或惡友，受到的影響就是這樣。如果親近善友，必定會獲得廣大的名聲。

察間諜

（間，讀去聲，指被中間的言語挑撥離間）《根本毗奈耶》中說，朋友之間不能因為別人的話就產生嫌隙。

【English Translation】 English version He relies on him for all grains and wealth, expecting him to provide and care, taking it for granted without gratitude. This is (why the first two types of friends should not be deeply associated with).

Three Essentials of Friendship

The Karma Sutra says: The Brahmin Udayi (Udayi, a name), was intelligent and wise. King Suddhodana (Suddhodana, father of Shakyamuni Buddha) ordered him to be the prince's friend. Udayi said to the prince, 'There are three essential principles for friends: First, when seeing faults, immediately advise and admonish; second, when seeing good deeds, sincerely rejoice and praise; third, when encountering difficulties and dangers, do not abandon each other.'

Gaining Good Friends

Always practice the four dharmas.

The Dragon King Sutra says: First, do not be arrogant or flattering, always maintain respect; second, be gentle and cautious in speech; third, do not be conceited; fourth, always accept teachings.

Seven Qualities of Close Friends

The Sarvastivada Vinaya says: Possessing seven qualities is essential to become true friends: First, being able to do what is difficult to do; second, being able to give what is difficult to give; third, being able to endure what is difficult to endure; fourth, frankly telling each other secrets; fifth, mutually concealing faults; sixth, not abandoning each other in times of suffering; seventh, not looking down upon each other in poverty.

Five Considerations When Regarding Friends

The Sigalovada Sutra says: First, when seeing a friend doing evil, privately advise and stop them; second, when a friend has an emergency, one should rush to their aid; third, private conversations between friends should not be disclosed to others; fourth, always respect each other; fifth, when a friend has good fortune, one should share it in some measure.

The Common Person

The phonetic glossaries say that a common person refers to those who are mediocre and foolish, lack restraint, speak recklessly, and associate with evil people.

Influence

The Buddha's Deeds Sutra says: The World Honored One (Buddha, Shakyamuni Buddha) and the Bhikkhu Nanda (Nanda, Buddha's cousin) went to a fish market. The Buddha asked Nanda to take some grass that had been in contact with fish, hold it for a while, and then discard it, asking him to smell his hand. Nanda said, 'There is only a fishy smell.' Then they went to a spice shop, and the Buddha asked Nanda to take some paper that had wrapped spices, hold it for a while, and then discard it, asking Nanda again. Nanda replied that he only smelled fragrance. The Buddha told Nanda, 'The influence of associating with good or evil friends is like this. If one associates with good friends, one will surely gain great fame.'

Observing Spies

(The word '間' (jian) is pronounced in the departing tone, referring to being alienated by intermediate speech.) The Mulasarvastivada Vinaya says: Friends should not become estranged due to the words of others.

便相棄捨。若聞他語當善觀察(謂徴其辭察有罪也)。

住持

禪住持

伏睹　聖朝頒賜大宋傳燈錄云。禪門住持規式。自洪州百丈山大智禪師懷海創置也。略云。以禪宗自少室至曹溪已來多居律寺。雖住別院。然于說法住持。未有規度。常爾介懷。博約折中。設於制范。務其儀也。遂創意別立禪居。凡具道眼有可尊之德者。命為長老。既為化主。即處於方丈。同凈名之室。非私寢也。院不立佛殿。惟樹法堂。表佛祖所囑受當代為尊也。所裒學眾無多少。無高下。盡入僧中。依夏臘安排。設長連床。施椸架。掛搭道具。臥必斜枕床唇。右脅吉祥。睡以其坐禪既久。略偃息而已。具四威儀也。其入室請益之者。任其勤怠。闔院大眾。朝參夕聚。長老升堂。主事徒眾。雁立側聆。賓主問酬。激楊宗要。表依法而住也。齋粥二時均遍。務于節儉。表法食雙運也。行普請法。上下均力也。置十務。謂之寮舍。每一寮用首領一人。令各司其局也。或有假號竊服。混乎清眾。並別緻喧撓之事。即堂維那檢舉抽下本位。掛搭單擯出院者。貴安清眾也。或彼有重犯即以拄杖杖之。對眾燒衣缽道具。遣從偏門而出。示恥辱也。詳此一條制。有四益。一不污清眾。生恭信故。二不毀僧形循佛制故。三不擾公門。省獄訟故

。四不泄于外。護宗綱故。

主事四員

一監寺會要云。監者。總領之稱。所以不稱寺院主者。蓋推尊長老○二維那。此云悅眾。毗奈耶云。授事人○三典座。僧祇律云。典次付床座。此掌僧九事之一也○四直歲。三千威儀經。具十德堪充直歲(文多不錄)。今但掌園民直歲調也(上之四人。皆不用本處徒弟。並於十方海眾內。僉選道心身干知因果者。打鍵椎曰。眾請之。用無常人其或心力勞倦。告眾歸堂。則別請能者也)。

禪

智度論云。秦言思惟修○阿毗曇論云。斷結故名禪○禪要序云。無禪不智。無智不禪。然則禪非智不照。照非禪不成。大哉禪智之業可不務乎○鞞婆沙論云。禪者。此云普智。謂可得道。亦能棄結。此是禪用。若有禪名無禪用。號之泥。梁慧遠大師。禪修行方便經序云。夫三業之興。以禪智為宗。雖精粗異分。而階藉有方。是故。發軫分逵。途無亂轍。革俗成務功不待積。靜復所由。則幽緒告微。淵博難究。然理不云昧庶旨統可知試略而言。禪非智。無以窮其寂。智非禪無以深其照。則禪智之要。照寂之謂。其相濟也。照不離寂。寂不離照。感則俱游應必同趣功玄在於用交養于萬法其妙總也。運群動以至一而不有廓大象(于未)形而不無無思無為而無不為。是故洗

【現代漢語翻譯】現代漢語譯本：四種情況不應向外泄露，這是爲了守護宗門的綱紀。

主事的四位人員：

一、監寺：會要中說，『監』是總領的意思。之所以不稱為『寺院主』，是爲了推尊長老。二、維那（悅眾）：維那，意為使大眾喜悅。毗奈耶中說，是授事之人。三、典座：僧祇律中說，典次安排床座，這是掌管僧眾九件事之一的人。四、直歲：三千威儀經中說，具備十種德行的人可以擔任直歲（內容繁多，此處不錄）。現在只掌管園地百姓的直歲調配事宜（以上四人，都不能用本地的徒弟，必須在十方海眾中，選拔具有道心、身手幹練、知曉因果的人。打椎時說：『大眾請之。』不能用沒有常性的人，如果心力勞倦，告知大眾后回堂休息，就另外請有能力的人）。

禪：

智度論中說，秦語稱之為思惟修（禪）。阿毗曇論中說，因為斷除煩惱結縛所以稱為禪。禪要序中說，沒有禪定就沒有智慧，沒有智慧就沒有禪定。如此說來，禪定非有智慧不能照亮，智慧非有禪定不能成就。偉大的禪定智慧事業，怎能不努力呢？鞞婆沙論中說，禪，在這裡的意思是普智，意味著可以得道，也可以捨棄煩惱結縛。這是禪的功用。如果有名為禪卻沒有禪的功用，就稱之為泥。梁慧遠大師在《禪修行方便經序》中說，三業的興起，以禪智為根本。雖然精粗有所不同，但階梯憑藉有一定的方法。因此，出發分路，道路沒有混亂的痕跡，改變習俗成就事業，不必等待積累。靜定所由來的地方，那麼幽微的思緒會告知細微之處，淵博深奧難以窮盡。然而道理不會隱昧，大概宗旨可以知道，試著簡略地說，禪非有智慧，無法窮盡它的寂靜；智慧非有禪定，無法加深它的照亮。那麼禪智的關鍵，在於照亮和寂靜的結合。它們的相互作用是，照亮不離寂靜，寂靜不離照亮。感應則一同遊歷，迴應必定相同，功用玄妙在於運用，交相滋養萬法，它的奧妙在於總攝一切。運用群體運動達到統一，而不是佔有，廓清廣大的形象，在未成形之前而不是沒有，無思無為而無所不為。因此洗滌……

【English Translation】 English version: Four things should not be divulged externally, for the sake of protecting the precepts of the sect.

The Four Managing Officers:

Supervisor of the Monastery (Jiansi): The Essentials state, 'Supervisor' means the one who oversees everything. The reason why they are not called 'Master of the Monastery' is to honor the elders. 2. Director of Monastics (Weina) (Pleasing the Assembly): Weina means to please the assembly. The Vinaya states that they are the person who assigns duties. 3. Cook (Dianzuo): The Sanghika-vinaya states that they arrange the seating, and are one of the nine duties of managing the Sangha. 4. Year Warden (Zhishui): The Three Thousand Dignified Manners Sutra states that one who possesses ten virtues is qualified to be the Year Warden (too much text to record here). Now they only manage the allocation of the Year Warden duties for the garden residents (The above four people should not be disciples from this monastery, but must be selected from the ocean of monastics from the ten directions, those who have a mind for the Dharma, are capable, and understand cause and effect. When striking the gavel, it is said: 'The assembly invites them.' Do not use impermanent people. If their mind and strength are weary, they should inform the assembly and return to the hall to rest, and then invite someone else who is capable).

Chan (Zen):

The Mahaprajnaparamita Sastra states, in the Qin language, it is called 'thinking and cultivating' (siwei xiu). The Abhidharma states, it is called Chan because it severs the bonds of affliction. The Preface to the Essentials of Chan states, without Chan there is no wisdom, and without wisdom there is no Chan. Thus, Chan cannot illuminate without wisdom, and wisdom cannot be accomplished without Chan. How can we not strive for the great undertaking of Chan and wisdom? The Vibhasa states, Chan here means universal wisdom (puzhi), meaning that one can attain the Way and also abandon the bonds of affliction. This is the function of Chan. If one has the name of Chan but not the function of Chan, it is called mud. Grand Master Huiyuan of Liang said in the Preface to the Sutra on the Expedient Methods of Chan Practice, the arising of the three karmas is based on Chan and wisdom. Although the refined and coarse are different, the steps and means have a certain method. Therefore, setting out and dividing the roads, the path has no chaotic traces, changing customs and accomplishing tasks, there is no need to wait for accumulation. The place from which stillness arises, then subtle thoughts will inform the minute details, and the profound and abstruse are difficult to exhaust. However, the principle will not be obscured, and the general purpose can be known. Try to briefly say, without wisdom, Chan cannot exhaust its stillness; without Chan, wisdom cannot deepen its illumination. Then the key to Chan and wisdom lies in the combination of illumination and stillness. Their interaction is that illumination does not leave stillness, and stillness does not leave illumination. When there is a feeling, they travel together, and the response must be the same. The mysterious function lies in the application, and they nourish all dharmas together. Its mystery lies in encompassing everything. Using the movement of the group to achieve unity, rather than possession, clearing the vast image, before it takes shape rather than not having, without thought and without action and without not acting. Therefore, washing...

心靜亂者。以之研慮悟徹入微者。以之窮神也○僧史略云。禪者。即是定惠之通稱。明心達理之趣也。昔者菩提達磨。觀此土機緣。一期繁紊。乃曰不立文字者。遣其執文滯相也。直指人心見性成佛者。明其頓了無生也。其機峻而理深故。漸修者篤加訕謗焉。

禪僧行解

宗鑒錄云。禪僧行解有十。一了了見性。如晝觀色。二逢緣對境。見色聞聲舉足下足。開眼閤眼。悉得明宗。與道相應。三覽一代時教及從上祖師言句。聞深不怖皆得諦了無疑。四因差別問難種種詰責能斷他疑。五於一切時一切處。智照無滯。不見一法能為障礙。六于逆順境盡識得破。七心境起時了知起處不為生死根塵所惑。八行住坐臥四威儀中欽承祇對著衣吃飲與道相應。九聞說有佛無佛有無眾生。或贊或毀一心不動。十於差別智。皆能明達。性相俱通。理事無滯。無有一法不鑒其原。

禪門別號

叢林(大莊嚴論云。如是眾僧者。乃是勝智之叢林。一切諸善行運。集在其中○又梵云。貧陀婆那。此云叢林因祖師舍那婆期居住故名之)○曹溪(韶州雙峰山下。昔晉武侯孫曹叔良宅。建寶林寺。六祖能大師居之)○禪肆(高僧傳云。齊天保二年。敕諸州別立禪肆)○青林(西天祖師商那和修說法之處)○禪窟(湖南東寺如會

【現代漢語翻譯】現代漢語譯本：心若浮躁混亂，可用以深入研習思考，徹悟精微之處，甚至可以窮究精神的奧秘。僧史略中說：『禪，是定與慧的通稱，是明心見性、通達真理的途徑。』從前菩提達磨（Bodhidharma，印度禪宗初祖）觀察到此土的機緣，一時繁雜紊亂，於是說『不立文字』，是爲了遣除人們執著于文字表面、停留在表象的弊病；『直指人心，見性成佛』，是說明頓悟無生之理。因為他的教法高峻而道理深刻，所以漸修的人會更加誹謗他。禪僧的修行與理解宗鑒錄中說，禪僧的修行與理解有十個方面：一是清清楚楚地見到自性，就像白天觀看物體一樣；二是遇到因緣，面對境界，見到顏色，聽到聲音，舉足下足，睜眼閉眼，都能明白宗旨，與道相應；三是閱讀一代時教以及歷代祖師的言句，聽到深奧的道理也不害怕，都能透徹明白，沒有疑惑；四是能夠解答各種不同的問題和詰難，能夠斷除他人的疑惑；五是在任何時間、任何地點，智慧的照耀都沒有阻礙，不見任何一法能夠成為障礙；六是對待順境和逆境都能完全認識並看破；七是心境生起時，了知生起之處，不被生死根塵所迷惑；八是在行住坐臥四種威儀中，恭敬地承受，穿衣吃飯都與道相應；九是聽到說有佛無佛，有眾生無眾生，或者讚揚或者譭謗，內心都不動搖；十是對差別智都能明白通達，性相之理都通達，事理之間沒有滯礙，沒有一法不能鑑察其本源。禪門的別稱叢林（《大莊嚴論》中說：『這樣的眾僧，乃是殊勝智慧的叢林，一切諸善行都聚集在其中。』又，梵語為『貧陀婆那』(Pindavana)，此地稱為叢林，因為祖師舍那婆期(Shanapavasin)居住於此而得名）曹溪（韶州雙峰山下，過去是晉武侯孫曹叔良的住宅，建立寶林寺，六祖慧能大師(Huineng)居住於此）禪肆（《高僧傳》中說：『齊天保二年，敕令各州分別設立禪肆』）青林（西天祖師商那和修(Śāṇavāsa)說法的地方）禪窟（湖南東寺如會(Ruhui)禪師的住所）

【English Translation】 English version: A mind that is restless and chaotic can be used to deeply study and contemplate, thoroughly understand subtle nuances, and even explore the mysteries of the spirit. The 'Biographies of Eminent Monks' states: 'Chan (Zen) is a general term for both 'dhyana' (meditation) and 'prajna' (wisdom); it is the path to clarifying the mind and understanding the truth.' In the past, Bodhidharma (the first patriarch of Zen Buddhism in India) observed the conditions in this land, which were complex and chaotic at the time, and thus said, 'Do not establish words,' in order to eliminate the fault of people clinging to the surface of words and dwelling on appearances. 'Directly point to the human mind, see one's nature, and become a Buddha' is to clarify the principle of sudden enlightenment and non-origination. Because his teachings were lofty and the principles profound, those who practice gradual cultivation would slander him even more. The Practice and Understanding of Chan Monks The 'Zongjian Lu' states that there are ten aspects to the practice and understanding of Chan monks: First, clearly seeing one's own nature, like viewing objects in daylight; second, encountering conditions and facing situations, seeing colors, hearing sounds, lifting the foot, lowering the foot, opening the eyes, closing the eyes, all can understand the essence and be in accordance with the Dao; third, reading the teachings of an entire era and the words of past patriarchs, not being afraid of profound doctrines, and being able to thoroughly understand without doubt; fourth, being able to answer various questions and challenges, and being able to dispel the doubts of others; fifth, at any time and in any place, the illumination of wisdom is unobstructed, and not seeing any dharma that can become an obstacle; sixth, being able to fully recognize and see through both favorable and adverse circumstances; seventh, when the mind and environment arise, knowing where they arise from, and not being deluded by the roots and dusts of birth and death; eighth, in the four postures of walking, standing, sitting, and lying down, respectfully receiving, and wearing clothes and eating food in accordance with the Dao; ninth, hearing talk of whether there is a Buddha or no Buddha, whether there are sentient beings or no sentient beings, or praise or slander, the mind does not waver; tenth, being able to clearly understand all differential wisdom, understanding both the nature and characteristics of things, and there being no stagnation between phenomena and principle, and there not being a single dharma whose origin cannot be discerned. Alternative Names for the Chan School Conglin (According to the 'Mahavyutpatti': 'Such a Sangha is a forest of supreme wisdom, in which all good practices are gathered.' Also, in Sanskrit, it is called 'Pindavana', this place is called Conglin because the patriarch Shanavasa (Śāṇavāsa) resided here.) Caoxi (Located below Shuangfeng Mountain in Shaozhou, it was formerly the residence of Cao Shuliang, grandson of Marquis Wu of Jin, who built Baolin Temple, where the Sixth Patriarch Huineng (Huineng) resided.) Chansi (According to the 'Biographies of Eminent Monks': 'In the second year of the Tianbao era of the Qi dynasty, an edict was issued ordering each state to separately establish Chansi.') Qinglin (The place where the Western Heaven Patriarch Shanavasa (Śāṇavāsa) preached the Dharma.) Chanku (The residence of Chan Master Ruhui (Ruhui) of Dong Temple in Hunan.)

禪師徒眾多堂[末*中]榻為之陷折。時重號禪窟)○少林少室(達磨大師面壁九年之處)○奈園(內典錄云。罽賓禪師法秀。初至燉煌。即亡禪閣。開園百畝。植奈千株。禪眾濟濟。趣者如雲)。

十方住持

律有四方僧物鈔言十方常住有師釋云。四則攝彼方隅。十則該乎凡聖謂此一住處所有之物。雖局一界。而體屬十方一切僧伽。其至止之者。無凡聖無親疏來者不拒。去者無礙。長老知事人並不用本處弟子。惟於十方海眾擇有道眼德行之者。請為長老。居正寢朝晡說法誨人。或有才幹懼因果。道心之者堪任知事。皆鳴犍稚集眾請之。洎居其位。或道德不實。才力無取。行止弊惡。亦白眾揖退。別請能者凡度弟子。惟長老一人。諸僧無各度別者之事。或有僧務一切同作。謂之各出一手。或有利養一切均行。故云十方住持也。

長老巡寮

今禪居常式也。僧祇律云。世尊以五事故五日一按行僧房。一恐弟子著有為事。二恐著俗論。三恐著睡眠。四為看病僧。五令少年比丘見佛威儀亦生歡喜故(言寮者。唐韻云同官曰寮今禪居意取多人同居共司一務故稱寮也。又欲別律住房名故)。

侍者

即長老左右也。肇云。恭己順命給侍之者。菩薩從兜率下生經云。侍者具八法。一信根堅固

【現代漢語翻譯】禪師的徒弟很多，大堂中間的床榻都被壓塌折斷了。（當時人們尊稱禪師居住的地方為禪窟）少林和少室山（是達磨大師面壁九年的地方）。奈園（根據內典記載，罽賓的禪師法秀，剛到敦煌，就去世在禪房。他的弟子開闢園林百畝，種植奈樹千株，禪眾非常多，前來學習的人像云一樣）。

十方住持

《律》中有關於四方僧物的記載，鈔文中說十方常住有師父解釋說：『四』是指攝取四面八方，『十』是指包含凡人和聖人，意思是說這一個住處所有的東西，雖然侷限於一個地方，但是它的本質屬於十方一切僧伽。來到這裡的人，無論是凡人還是聖人，無論是親近的還是疏遠的，來者不拒絕，去者不阻礙。長老和知事的人都不用本地的弟子，只在十方僧眾中選擇有道眼和德行的人，請來做長老。住在正房，早晚說法教誨人。或者有才幹，敬畏因果，有道心的人，可以擔任知事。都敲擊犍稚集合大眾來推選他。等到他擔任了這個職位，如果道德不真實，才幹能力不足，行為舉止惡劣，也稟告大眾，請他退位，另外請有能力的人。凡是度化弟子，只有長老一個人可以，其他僧人沒有各自度化弟子的事情。或者有僧務，大家都一起做，叫做各出一手。或者有利益供養，大家都平均分配，所以叫做十方住持。

長老巡寮

現在禪宗寺院的常規做法。僧祇律記載，世尊因為五個原因，每五天巡視僧房一次：一是擔心弟子執著于有為之事，二是擔心弟子執著於世俗的言論，三是擔心弟子貪睡，四是看望生病的僧人，五是讓年輕的比丘看到佛的威儀，也能生起歡喜心。（寮的意思，根據唐韻記載，同官叫做寮，現在禪宗寺院取多人同住，共同管理事務的意思，所以叫做寮。另外也是爲了區別于律宗的住房名稱）。

侍者

就是長老的左右。肇法師說，恭敬自己，順從命令，給長老提供侍奉的人。《菩薩從兜率下生經》中說，侍者具備八種品德：一是信根堅固。

【English Translation】 The Zen master had many disciples, and the bed in the middle of the main hall was crushed and broken. (At that time, the place where the Zen master lived was respectfully called a 'Zen cave'). Shaolin and Shaoshi Mountains (are where Damo (Bodhidharma) Master (the founder of Zen Buddhism in China) meditated facing a wall for nine years). Nai Garden (according to the Inner Canon records, Zen Master Faxiu of Jibin (Kashmir), upon arriving in Dunhuang, passed away in the meditation room. His disciples cultivated a garden of one hundred acres, planting a thousand Nai trees (crabapple or pearleaf crabapple), and the Zen community was very large, with those coming to learn like clouds).

Abbot of the Ten Directions

The Vinaya (monastic rules) contains records of the property of monks from the four directions. The commentary states that the abbot of the ten directions explains: 'Four' refers to encompassing the four directions, and 'ten' refers to including both ordinary people and sages, meaning that everything in this one residence, although limited to one place, belongs in essence to all Sangha (Buddhist monastic order) of the ten directions. Those who come here, whether ordinary people or sages, whether close or distant, are not refused, and those who leave are not hindered. The elders and administrators do not use local disciples, but only select those with insight and virtue from the Sangha of the ten directions to invite to be the abbot. They live in the main room, teaching people in the morning and evening. Or those who have talent, fear karma, and have a mind for the Dharma can serve as administrators. They all strike the gavel to gather the assembly to elect them. Once they take office, if their morality is not genuine, their talent is insufficient, and their behavior is bad, they also report to the assembly and ask them to step down, and invite someone capable instead. Only the abbot can ordain disciples; other monks do not have the matter of ordaining disciples individually. Or if there are monastic affairs, everyone does it together, called each contributing a hand. Or if there are benefits and offerings, everyone shares them equally, so it is called the abbot of the ten directions.

Abbot's Inspection of the Monks' Quarters

This is now the standard practice in Zen monasteries. The Sanghika-vinaya (monastic rules) records that the World Honored One (Buddha), for five reasons, inspected the monks' quarters every five days: first, to prevent disciples from being attached to conditioned things; second, to prevent disciples from being attached to worldly discussions; third, to prevent disciples from being sleepy; fourth, to visit sick monks; and fifth, to allow young Bhikshus (monks) to see the Buddha's dignity and also generate joy. (The meaning of 'Liao' (quarters), according to the Tang Rhymes, is that colleagues are called Liao, and now Zen monasteries take the meaning of many people living together and jointly managing affairs, so it is called Liao. It is also to distinguish it from the name of the housing in the Vinaya school).

Attendant

That is, the person on the left and right of the abbot. Zhao (Sengzhao, a famous Buddhist monk) said, 'Respecting oneself, obeying orders, and providing service to the abbot.' The Sutra of the Descent of the Bodhisattva from Tushita says that an attendant possesses eight qualities: first, firm roots of faith.

。二其心覓進。三身無病。四精進。五具念心。六心不憍慢。七能成定意。八具足聞智。

普請

律云因佛說掃地勝利。時諸老宿比丘皆棄禪誦掃地佛止曰我為知事人說其知事。又不遍掃佛令鳴犍椎總集共為之。此普請之始也。

僧次

鈔云。寺中差僧訃請而簡客者。翻名越(次此)住處不得名僧。以簡客主非和同義故。

律住持

或有同法同食。或同法別食主事三員謂之三綱。若罟綱之巨繩提之則正也。一上座(梵云悉替摩)二寺主(梵云毗呵啰莎弭)三綱維(梵云。羯磨陀那。此云知事)。

布薩

此律居常式也。此云共住又云凈住○毗奈耶云。裒灑陀唐言長養凈。謂除破戒垢長養清凈故。意令半月半月憶所犯事對無犯人說露異改前愆。一則遮現在之更為。二則懲未來之慢法故○毗尼母論云。何名布薩。答斷名布薩。謂能斷所作能斷煩惱斷一切不善法。故又云。清凈名布薩。

行籌

梵音舍羅此云籌(律因)有婆羅門問比丘逝多林現住幾人比丘不知佛言應可行籌。

營事比丘

寶積經云佛言。我許二種比丘營事。一能持戒。二思於後世。又二人一知識業報二有諸慚愧及悔心如是人等。營眾事自無瘡疣護他意此事難故。

出力比

【現代漢語翻譯】現代漢語譯本：二、其心尋求進步。三、身體沒有疾病。四、精進修行。五、具備正念。六、內心不驕慢。七、能夠成就禪定。八、具足聽聞佛法的智慧。

普請

律典中說，因為佛陀宣說掃地的殊勝功德，當時許多年長的比丘都放棄禪修和誦經去掃地。佛陀制止他們說：『我是為知事人（負責事務的人）說的，讓他們知道自己的職責。』而且不是普遍地掃地，佛陀讓人敲擊犍椎（一種法器）召集大家一起做。這就是普請的開始。

僧次

《鈔》中說：寺院中派遣僧人去訃告或邀請客人，卻怠慢寺中常住僧人，這種行為名為『越次』，這些人不配稱為僧人，因為怠慢常住僧人不符合和合的意義。

律住持

或者有共同遵守戒律、共同用齋的，或者共同遵守戒律但各自用齋的。主持事務的有三位，稱為三綱。就像漁網的大繩，提起它就能使網正。一是上座（梵文：Sthavira），二是寺主（梵文：Vihara-svami），三是綱維（梵文：Karmadana，意為知事）。

布薩

這是律典中僧團的日常儀式。布薩意為『共住』，又稱『凈住』。《毗奈耶》中說：『裒灑陀』，唐言為『長養凈』，意思是去除破戒的污垢，增長清凈。目的是讓僧人每半個月反省自己所犯的過錯，向沒有犯戒的人坦白，改過自新。一是防止現在再次犯錯，二是懲戒未來輕慢佛法的行為。《毗尼母論》中說：『什麼叫做布薩？』回答說：『斷叫做布薩。』意思是能夠斷除所作的惡業，能夠斷除煩惱，斷除一切不善法。』又說：『清凈叫做布薩。』

行籌

梵文為舍羅（Salaka），意為籌（根據律典記載）。有婆羅門問比丘，逝多林（Jetavana）現在有多少僧人居住，比丘不知道，佛陀說應該用行籌的方法。

營事比丘

《寶積經》中佛說：『我允許兩種比丘管理事務，一是能夠持戒的比丘，二是考慮來世的比丘。』還有兩種人：一是瞭解業報，二是有慚愧心和懺悔心。像這樣的人，管理大眾事務，自己沒有缺點，又能維護他人的利益，這件事很難得。

出力比丘

【English Translation】 English version: 2. Their minds seek progress. 3. Their bodies are free from illness. 4. They are diligent in practice. 5. They possess mindfulness. 6. Their minds are without arrogance. 7. They are able to achieve Samadhi (state of meditative consciousness). 8. They are endowed with the wisdom of hearing the Dharma.

Puqing (General Invitation)

The Vinaya (monastic code) says that because the Buddha spoke of the meritorious benefits of sweeping the ground, many senior Bhikkhus (monks) abandoned Chan (meditation) and chanting to sweep the ground. The Buddha stopped them, saying, 'I spoke for the benefit of the Zhi Shi Ren (those in charge of affairs), so that they would know their duties.' Moreover, the sweeping was not done universally; the Buddha had the Jianchui (a kind of percussion instrument) struck to gather everyone to do it together. This was the beginning of Puqing.

Sengci (Order of Monks)

The Commentary says: 'A monastery that sends monks to announce obituaries or invite guests, but neglects the resident monks, is called 'Yueci (transgressing the order)'. These people are not worthy to be called monks, because neglecting the resident monks does not accord with the meaning of harmony.'

Vinaya (Monastic Code) - Abiding in the Dharma

There are those who observe the same precepts and eat together, or observe the same precepts but eat separately. The three who preside over affairs are called the Three Stewards. Like the large rope of a fishing net, lifting it makes the net straight. The first is the Sthavira (Elder), the second is the Vihara-svami (Abbot), and the third is the Karmadana (Director of Affairs).

Posadha (Uposatha)

This is the daily ritual of the Sangha (monastic community) in the Vinaya. Posadha means 'living together' or 'pure living'. The Vinaya says: 'Pousadha', in Tang language, means 'to nourish purity', meaning to remove the defilements of breaking precepts and to increase purity. The purpose is for monks to reflect on their mistakes every half month, confess to those who have not broken the precepts, and correct their faults. First, to prevent making mistakes again in the present; second, to punish future disrespect for the Dharma. The Vinaya-matrika says: 'What is called Posadha?' The answer is: 'Cutting is called Posadha.' Meaning it can cut off bad karma, cut off afflictions, and cut off all unwholesome dharmas. It also says: 'Purity is called Posadha.'

Xingchou (Casting Lots)

The Sanskrit is Salaka, meaning lots (according to the Vinaya). A Brahmin asked a Bhikkhu how many monks were currently residing in Jetavana (Jetavana Vihara). The Bhikkhu did not know, and the Buddha said that the method of casting lots should be used.

Yingshi Biqiu (Monks Managing Affairs)

The Ratnakuta Sutra says: 'The Buddha said, 'I allow two kinds of Bhikkhus to manage affairs: first, those who can uphold the precepts; second, those who consider the afterlife.' There are also two kinds of people: first, those who understand karma; second, those who have shame and repentance. Such people, managing the affairs of the Sangha, are without their own faults and can protect the interests of others; this is a rare thing.'

Chuli Biqiu (Monks Exerting Effort)

丘

十誦云。出力者若白衣于寺欲作惡事侵擾比丘。應苦切折伏。或直向王臣言令其止惡。

守寺比丘

善見律云。佛使一比丘食時守寺(即今二寺有直月看堂者是)。

僧使

凡二寺差行法事司賓侍者馳書先置皆是僧使也。四分律云。具足八法應差。一能聽。二能說。三自解。四令他解。五能受。六能憶持。七無謬失。八別好惡言議頌曰。若在大眾中心無有怯弱。所說亦不增受教無損減。言語無錯亂問時不移動有如是比丘堪為僧使者。

常住

鈔云僧物有四種。一者常住常住謂眾僧舍宇什物樹木田園仆畜米麥等物以體局當處不通余界但得受用不通分賣故重言常住也。二者十方常住謂如一寺中供僧成熟飲食等。以體通十方唯局本處。善見律云。不打鐘食犯盜罪(今諸寺同食食既成熟乃打鐘鼓者。此蓋召十方僧故以此物十方有分故)三者現前常住此有二種。一物現前。二人現前但此物唯施此處現前僧故。四者十方現前常住謂亡僧輕物施體通十方。唯局本處現前僧得分故(大毗婆沙論問云。盜亡僧物于誰處得根本業道。答若已作羯磨者于羯磨眾處得若未作羯磨者。普於一切善說法眾得今詳分亡僧物十方來僧在羯磨數即得羯磨後來不得)。

祗待俗士

僧祇律云。

【現代漢語翻譯】現代漢語譯本丘（指比丘，即佛教僧侶）

《十誦律》中說，如果在家居士在寺廟裡想要作惡，侵擾比丘，應該嚴厲地折服制止他，或者直接向國王或大臣稟告，讓他們制止其惡行。

守寺比丘

《善見律》中說，佛陀曾讓一位比丘在吃飯時守衛寺廟（就像現在有些寺廟有值月僧人看守殿堂一樣）。

僧使（僧團的使者）

凡是寺廟派遣去處理法事、擔任司賓侍者、傳遞書信的人，都屬於僧使。《四分律》中說，具備八種條件的人，才應被委派為僧使：一、能聽懂；二、能說會道；三、自己能理解；四、能讓別人理解；五、能接受；六、能記住；七、沒有錯誤遺漏；八、能分辨好壞言辭。頌文說：如果在眾人之中，內心沒有怯懦，所說的話也沒有增減，接受教誨沒有損失，言語沒有錯亂，回答問題時不遲疑，像這樣的比丘，堪可作為僧使。

常住（寺院的固定財產）

《鈔》中說，僧物有四種：一是常住常住，指眾僧的房舍、什物、樹木、田園、僕人、牲畜、米麥等物，其本體侷限於本處，不流通到其他地方，只能受用，不能分割變賣，所以重複說「常住」。二是十方常住，比如寺廟中供養僧眾的熟食等，其本體流通十方，但侷限於本處。《善見律》中說，不打鐘就吃飯，犯盜罪（現在各寺廟都是飯菜做好后才敲鐘打鼓，這大概是爲了召集十方僧眾，因為這些食物十方僧眾都有份）。三是現前常住，這有兩種：一是物現前，二是人現前，但這些財物只施給此處現前的僧眾。四是十方現前常住，指亡僧的輕微財物，施捨給流通十方、但侷限於本處現前僧眾，他們可以分得（《大毗婆沙論》問：盜取亡僧的財物，在誰那裡得到根本業道？答：如果已經做了羯磨（一種宗教儀式），就在羯磨眾那裡得到；如果還沒有做羯磨，就在一切善於說法的大眾那裡得到。現在詳細分析，分亡僧財物時，十方來僧在羯磨數內，就能得到羯磨，後來者則不得）。

祗待俗士（接待世俗之人）

《僧祇律》中說，

【English Translation】 English version Hill (referring to Bhikshu, i.e., Buddhist monks)

The Tenfold Vinaya says: 'If a layman in a monastery intends to commit evil deeds and harasses the Bhikshus, he should be sternly subdued and restrained. Or, he should directly report to the king or ministers, asking them to stop his evil deeds.'

Temple-guarding Bhikshu

The Samantapasadika says: 'The Buddha once had a Bhikshu guard the temple during mealtime (similar to the current practice in some temples where a monk is assigned to watch over the hall each month).'

Sangha Messenger

Generally, anyone dispatched by the monastery to handle Dharma affairs, serve as a host, or deliver letters is considered a Sangha messenger. The Four-Part Vinaya states that a person should possess eight qualities to be appointed as a Sangha messenger: 1. Able to listen; 2. Able to speak; 3. Able to understand by oneself; 4. Able to make others understand; 5. Able to receive; 6. Able to remember; 7. Without errors or omissions; 8. Able to distinguish between good and bad speech. The verse says: 'If in the midst of the assembly, one is not timid, what is said is neither increased nor decreased, the teachings received are without loss, speech is without confusion, and one does not hesitate when questioned, such a Bhikshu is fit to be a Sangha messenger.'

Permanent Property (of the Sangha)

The Commentary says that there are four types of Sangha property: First, permanently permanent, referring to the monks' residences, utensils, trees, fields, servants, livestock, rice, wheat, and other items. Its essence is limited to the local area, not circulating to other places. It can only be used and not divided or sold, hence the repetition of 'permanently permanent.' Second, permanent property of the ten directions, such as cooked food offered to the Sangha in a monastery. Its essence circulates to the ten directions but is limited to the local area. The Samantapasadika says that eating without ringing the bell is a theft offense (nowadays, temples ring the bell and drum after the food is prepared, probably to summon monks from the ten directions, because these foods are shared by monks from the ten directions). Third, present permanent property, which has two types: one is the presence of the object, and the other is the presence of the person, but these items are only given to the present Sangha in this place. Fourth, present permanent property of the ten directions, referring to the minor property of deceased monks, which is given to the present Sangha circulating in the ten directions but limited to the local area, and they can divide it (The Mahavibhasa asks: 'Where does one obtain the root karmic path for stealing the property of deceased monks?' The answer is: 'If the Karma (a religious ceremony) has already been performed, it is obtained from the Karma assembly; if the Karma has not been performed, it is obtained from all the virtuous Dharma-speaking assembly.' Now, upon detailed analysis, when dividing the property of deceased monks, monks from the ten directions who are within the Karma assembly can obtain the Karma, while those who come later cannot).

Entertaining Laypeople

The Sanghika-vinaya says:

國王大臣到寺聽將僧物祗待次及工匠惡賊于僧有損益者。佛聽將僧物看待無罪非俗人合消但為知事人不祗待恐于佛法有損故○五分律云俗人入寺值僧食次不供乃起謗佛許與食仍須用好器物供之。

慳惜僧物惡報

付法藏傳云。僧伽耶舍因游大海邊至一住處堂閣嚴麗滿中。比丘時至鳴鐘集食。食訖爾時肴膳變成膿血便以缽器互相打擲頭身血污各作是言何惜眾物今受此苦時。耶舍乃問。有一答曰。我等迦葉佛時同止一寺有客比丘來共生嗔恚藏惜飲食不與以此因緣今受此苦。

擯治

五分律云。梵壇治之○彌沙塞云。梵罰此有二法。一默擯謂一切人不與來往言話等。二滅擯(滅即滅名也　爾雅云。點滅如今句點[米*朋]滅名字也)律謂犯重罪心無慚愧眾所不容不可共住舉來僧中示罪驅出○多論云。但實犯罪大眾有知不須自言直爾滅擯驅出所謂貴安善人也○瑜伽論云。驅擯由三因緣。一為護他故。二彼不堪為上法器故。三彼能令僧無威德故○問今僧中有先驅出人後卻容入未知可耶。答亦有此理何者。瑜伽論云。犯下中品過為教誡餘者權時驅擯后還攝受若犯上品過罪應可驅擯盡壽不與共住。

結界

僧祇律。不羯磨(地不)得作僧事。作者得越法罪○四分刪補羯磨云。界有三。謂攝僧界

【現代漢語翻譯】現代漢語譯本國王的大臣到寺廟聽講，如果僧人對待工匠或盜賊不周到，或者對僧人有所損害，佛允許將僧物拿出來招待，這沒有罪過。但如果不是出家人，不應該消耗僧物，只是爲了讓知事人（管理僧物的人）不怠慢，恐怕對佛法有所損害。《五分律》中說，俗人進入寺廟，正趕上僧人吃飯的時候，如果不供養，反而誹謗佛，允許給他們食物，但必須用好的器物供養他們。

慳吝僧物的惡報

《付法藏傳》中說，僧伽耶舍（Sanghayasha，人名）在大海邊遊歷，到一個住處，殿堂樓閣莊嚴華麗，裡面住滿了比丘（bhiksu，和尚）。到了吃飯的時候，敲鐘集合吃飯。吃完飯後，飯菜都變成了膿血，他們就用缽器互相打，頭身都被血污沾染，各自說道：『當初慳吝僧物，現在受這樣的苦！』耶舍（Yasha，人名）就問他們原因。其中一人回答說：『我們過去在迦葉佛（Kasyapa Buddha，過去七佛之一）時期，同住在一個寺廟裡，有客人比丘來，我們共同生起嗔恨心，藏匿飲食不給他們，因為這個因緣，現在受這樣的苦。』

擯治

《五分律》中說，在梵壇（brahmanamandala，舉行宗教儀式的場所）上進行擯治。《彌沙塞律》中說，梵罰（brahmadanda，佛教懲罰措施）有兩種：一是默擯（mouna-brahmadanda），就是所有人都不同他來往、說話等；二是滅擯（uccheda-brahmadanda，滅除名字），律中說，如果犯了重罪，心中沒有慚愧，大家不能容忍，不能和他一起住，就舉出來在僧眾中示眾他的罪行，然後驅逐出去。《多論》中說，只要確實犯了罪，大眾都知道，不需要自己說，直接滅擯驅逐出去，這是爲了安定善良的人。《瑜伽師地論》中說，驅擯有三種因緣：一是爲了保護其他人；二是這個人不堪成為修習上等佛法的法器；三是這個人會使僧團失去威德。《問：現在僧團中，有先驅逐出去的人，後來又容許他回來，不知道是否可以？答：也有這個道理。為什麼呢？《瑜伽師地論》中說，如果犯了下品或中品的過錯，就進行教誡，其餘的就暫時驅逐出去，之後還可以接納回來；如果犯了上品的過錯，就應該驅逐出去，終身不和他一起居住。

結界

《僧祇律》中說，不羯磨（akarma，如法儀式）不得作僧事，作者得越法罪。《四分刪補羯磨》中說，界有三種，就是攝僧界（simabandha，僧團活動範圍的界限）。

【English Translation】 English version When the king's ministers come to the temple to listen to lectures, if the monks treat artisans or thieves poorly, or if there is any harm to the monks, the Buddha allows the use of monastic property to entertain them, which is not a sin. However, if it is not a member of the Sangha, they should not consume monastic property, but only to prevent the person in charge (of managing monastic property) from being negligent, lest it harm the Dharma. The Five-Part Vinaya states that if a layperson enters a temple and happens to be there during the monks' mealtime, if they do not offer food but instead slander the Buddha, it is permissible to give them food, but it must be offered with good utensils.

The Evil Retribution of Hoarding Monastic Property

The Transmission of the Dharma Treasury states that Sanghayasha (Sanghayasha, a name) was traveling by the sea and came to a residence, with magnificent halls and pavilions, filled with bhikshus (bhiksu, monks). When it was time for the meal, the bell was rung to gather for the meal. After the meal, the food turned into pus and blood, and they struck each other with their bowls, their heads and bodies stained with blood, each saying: 'We hoarded monastic property in the past, and now we suffer such misery!' Yasha (Yasha, a name) asked them the reason. One of them replied: 'We used to live in the same temple during the time of Kasyapa Buddha (Kasyapa Buddha, one of the seven past Buddhas). When guest bhikshus came, we jointly arose with anger and hid the food, not giving it to them. Because of this cause, we now suffer such misery.'

Excommunication

The Five-Part Vinaya states that excommunication is carried out on the brahmanamandala (brahmanamandala, a place for religious ceremonies). The Mahisasaka Vinaya states that brahmadanda (brahmadanda, Buddhist disciplinary measures) has two types: first, mouna-brahmadanda, which means that no one interacts with him, speaks to him, etc.; second, uccheda-brahmadanda (uccheda-brahmadanda, cutting off the name), which means that if one commits a serious offense, has no remorse in their heart, and is intolerable to everyone, and cannot live with them, they are brought forth and shown their offenses in the Sangha, and then expelled. The Mahavibhasa states that as long as a crime has indeed been committed and the Sangha knows about it, there is no need for the person to confess themselves; they are directly expelled, which is to ensure the peace of good people. The Yogacarabhumi-sastra states that expulsion is due to three causes: first, to protect others; second, because the person is not suitable to be a vessel for practicing the higher Dharma; third, because the person can cause the Sangha to lose its dignity. Question: Now in the Sangha, there are those who were first expelled and later allowed to return. Is this permissible? Answer: There is such a principle. Why? The Yogacarabhumi-sastra states that if one commits a minor or moderate offense, they are given instruction; for other offenses, they are temporarily expelled and can be readmitted later; if one commits a major offense, they should be expelled and not allowed to live with the Sangha for the rest of their life.

Establishing Boundaries

The Mahasanghika Vinaya states that without karma (akarma, a proper ritual), monastic affairs cannot be conducted; those who do so commit an offense. The Fourth Division Supplemented Karma states that there are three types of boundaries, namely, simabandha (simabandha, the boundary of the Sangha's activity area).

攝人以同處令無別眾罪故。二攝衣界。攝衣屬人。令無離衣罪。三攝食以障僧令無宿煮罪。宗意如此。又云。大界有三種。一人法二同二法食二同三法同食別初唯本制后隨緣別開(界者。分段義。分齊義。住持義)。

伽藍立廟

四分云。伽藍中立神屋○傳云。中國僧寺。立鬼廟(增輝記云。即鬼子母廟也)次立伽藍神廟(護伽藍神有十八。或是今土地廟也)次立賓頭盧廟(即今堂中聖僧也。始因道安法師夢一胡僧。頭白眉長悟安云。可時設食。后十誦律。至惠遠方知和尚所夢即賓頭盧也。於是立座飯之。寺寺成則。法苑云。聖僧元無形像。至宋泰初未正勝寺僧法愿。正喜寺僧法鏡等。始圖形像矣。今堂中聖僧。多雲。是憍陳如。非也。緣經律不令為立廟故。不走四天供故。又安法師夢是賓頭盧故)。

凈人

毗奈耶云。由作凈業故。名凈人。若防護住處。名守園民。或云。使人。今京寺呼家人。緣起者。十誦律云。瓶沙王見大迦葉自蹋泥修屋。王於後捕得五百賊人。王問。汝能供給比丘。當赦汝𠇮皆愿。王遂遣往祇園。充凈人謂為僧作凈。免僧有過故名凈人。又梵云。吃栗多。唐言賤人(今見童行自稱凈人。蓋不知端也)。

雜紀

寺院畫壁

毗奈耶云。給孤長者造寺

【現代漢語翻譯】現代漢語譯本爲了避免僧眾因共同居住而產生違犯戒律的行為，所以要劃定僧眾共同生活的區域（同處界）。爲了避免僧人因離開袈裟而犯戒，所以要劃定袈裟的範圍（攝衣界），袈裟是屬於僧人的。爲了避免僧眾因食物而犯下隔夜煮食的罪過，所以要劃定食物的範圍（攝食界），以防止僧眾違規。宗派的意義是這樣的。還有一種說法，大界有三種：第一種是人法，第二種是同二法食二同，第三種是法同食別。最初只有根本的規定，後來隨著因緣的變化而有所開許。（界的意思是分段、分齊、住持）。

伽藍立廟

《四分律》中說，在伽藍（僧伽藍摩，意為僧眾居住的園林）中設立神屋。《傳》中說，中國的僧寺里，設立鬼廟（《增輝記》中說，就是鬼子母廟），其次設立伽藍神廟（護伽藍神有十八位，或許就是現在的土地廟），再次設立賓頭盧（賓頭盧尊者）廟（就是現在殿堂中的聖僧。最初是因為道安法師夢見一位胡僧，頭髮雪白，眉毛很長，告訴道安說，可以按時供養食物。後來《十誦律》傳到慧遠法師時，才知道道安法師夢見的就是賓頭盧尊者。於是設立座位供養他，寺院都效仿。法苑中說，聖僧原本沒有形像，到了宋泰初年間，未正勝寺的僧人法愿、正喜寺的僧人法鏡等，才開始繪製他的形像。現在殿堂中的聖僧，很多人說是憍陳如（阿若憍陳如），這是不對的。因為經律中不允許為他設立廟宇，也不接受四天王的供養。而且道安法師夢見的是賓頭盧尊者）。

凈人

《毗奈耶》（律藏）中說，因為做清凈的事情，所以叫做凈人。如果防護住處，就叫做守園民。或者叫做使人。現在京城的寺院裡叫做家人。緣起是這樣的，《十誦律》中說，瓶沙王（頻婆娑羅王）看見大迦葉（摩訶迦葉）親自踩泥修繕房屋。國王后來抓住了五百個賊人，國王問他們，你們能供給比丘（比丘，指出家男子），就赦免你們的罪過，賊人都願意。國王就派遣他們前往祇園（祇樹給孤獨園），充當凈人，為僧眾做清凈的事情，免除僧眾的過失，所以叫做凈人。還有一種說法，梵語叫做吃栗多（Kritta），唐語的意思是**（現在看到童行自稱凈人，大概是不瞭解其中的緣由）。

雜記

寺院畫壁

《毗奈耶》中說，給孤長者（須達多長者）建造寺院。

【English Translation】 English version To prevent the Sangha (community of monks) from committing offenses due to living together, boundaries are established for their common dwelling (Samana-samvasa-sima). To prevent monks from violating the rule of being separated from their robes, boundaries are established for the robes (Civara-vikappana-sima). The robes belong to the monks. To prevent the Sangha from committing the offense of cooking food overnight, boundaries are established for food (Bhojana-paribhogga-sima) to prevent violations. This is the meaning according to the tradition. Alternatively, there are three types of major boundaries: first, the boundary of persons and rules; second, the boundary of shared rules, shared food; and third, the boundary of rules shared, food separate. Initially, there were only fundamental regulations, but later, exceptions were made according to circumstances. (Sima means division, limit, and maintenance).

Establishing Shrines in Monasteries

The Sarvastivada Vinaya states that shrines should be erected in the monastery (Sangharama, meaning a garden where the Sangha resides). The Tradition says that Chinese monasteries establish shrines to ghosts (the Zeng Hui Ji says this is the Hariti shrine), then shrines to the monastic guardian deities (there are eighteen guardian deities, perhaps these are the current local earth deities), and then shrines to Pindola (Pindola Bharadvaja) (this is the current 'holy monk' in the hall. Initially, Dao An (Shi Dao An) dreamt of a foreign monk with white hair and long eyebrows, who told Dao An that he could offer food at the proper time. Later, when the Dasasahasrika Vinaya reached Hui Yuan (Lushan Huiyuan), he realized that the monk Dao An had dreamt of was Pindola. So, a seat was set up to offer him food, and monasteries followed suit. The Dharma Garden says that the holy monk originally had no image, but during the Tai Chu period of the Song dynasty, the monks Fa Yuan of Wei Zheng Sheng Temple and Fa Jing of Zheng Xi Temple began to paint his image. Many now say that the 'holy monk' in the hall is Kondanna (Ajnatakaundinya), but this is incorrect, because the sutras and vinayas do not allow shrines to be built for him, nor does he receive offerings from the Four Heavenly Kings. Moreover, Dao An dreamt of Pindola).

Attendants

The Vinaya says that they are called 'attendants' (凈人, jing ren) because they perform pure tasks. If they protect the dwelling place, they are called 'garden keepers'. Or they are called 'servants'. Now, monasteries in the capital call them 'family members'. The origin is as follows: the Dasasahasrika Vinaya says that King Bimbisara (瓶沙王) saw Mahakasyapa (大迦葉) personally treading mud to repair a house. The king later captured five hundred thieves and asked them if they could provide for the Bhikkhus (比丘, monks). If so, he would pardon their crimes, and they all agreed. The king then sent them to Jetavana (祇園) to serve as attendants, doing pure tasks for the Sangha and exempting the monks from faults, hence the name 'attendant'. Another explanation is that the Sanskrit term is Kritta (吃栗多), which in Tang Chinese means ** (now we see young novices calling themselves 'attendants', probably without knowing the origin).

Miscellaneous Records

Wall Paintings in Monasteries

The Vinaya says that Anathapindika (給孤長者) built monasteries.

後作念若不彩畫。便不端嚴。即白佛。佛言隨意。未知畫何物。佛言。于門兩頰。應畫執杖藥叉。次傍一面畫大神變。次一面。畫五趣生死輪。檐下畫本生事。佛殿兩頰。畫持鬘藥叉。講堂畫者說食堂。畫持餅藥叉。庫門。畫持寶藥叉。水堂畫龍王。持瓶浴室火堂畫天使者。經法堂畫菩薩並地獄相瞻。病堂畫佛躬看病比丘相。大小行處畫死屍相。僧堂畫白骨相(天使者。或云五天使。或云五官。即是生老病死及現世牢獄)。

五趣生死輪

根本毗奈耶律第三十四卷云。佛在王舍城羯蘭鐸迦池竹園中。時大目乾連。於時中往五道。慈愍觀察。至捺洛迦(地獄也。此云無喜樂)見諸有情受種種苦。於四眾中。普皆宣告阿難陀言。非一切時處嘗有目連。今敕諸苾芻。于寺門壁。畫生死輪。應隨大小。圓作輪形。中安谷。次安五輻。表五趣當轂下畫地獄。二邊畫傍生餓鬼。次上畫人天。於人趣中。唯畫四洲。于其轂上。涂白色。中畫佛。佛前畫三類物。初畫鴿。表多貪。次畫蛇。表多嗔。后畫豬。表愚癡于網處應作溉灌像多安水罐中。畫有情生死之像。生者。于罐出頭。死者出足。于其五趣。各像其形。應畫十二支生滅之相。無明支。作羅剎像。行支。作陶家輪像識支。作獼猴像。名色支。作人乘船像。六處支。

【現代漢語翻譯】現代漢語譯本：如果之後不進行彩繪，便不夠莊嚴。於是稟告佛陀。佛陀說：『隨意。』（僧眾）不知道畫什麼好。佛陀說：『在門的兩側，應該畫手持棍棒的藥叉（Yaksa，守護神）。旁邊一面墻上畫大神變（佛陀展示的神通）。另一面墻上，畫五趣生死輪（五道輪迴）。屋檐下畫本生事（佛陀前世的故事）。佛殿的兩側，畫持鬘藥叉（手持花環的守護神）。講堂畫說法者，食堂畫持餅藥叉（手持食物的守護神）。庫房門上，畫持寶藥叉（手持寶物的守護神）。水堂畫龍王（Naga，水神），手持寶瓶。浴室和火堂畫天使者（傳遞資訊的神）。經法堂畫菩薩（Bodhisattva，覺悟的有情）以及地獄景象。病房畫佛陀親自看望生病比丘（Bhikkhu，佛教僧侶）的景象。大小便處畫死屍景象。僧房畫白骨景象（天使者，或說五天使，或說五官，即是生、老、病、死以及現世牢獄）。』

五趣生死輪

《根本毗奈耶律》第三十四卷記載：佛陀在王舍城（Rajagrha）羯蘭鐸迦池（Kalandaka）竹園中。當時大目乾連（Mahamaudgalyayana，佛陀的弟子），在中午前往五道，以慈悲心觀察。到達捺洛迦（Naraka，地獄，意為無喜樂）時，見到各種有情眾生遭受各種痛苦。在四眾（比丘、比丘尼、優婆塞、優婆夷）中，普遍宣告阿難陀（Ananda，佛陀的侍者）說：『並非任何時候任何地方都有目連（Mahamaudgalyayana）。現在命令各位比丘，在寺廟的墻壁上，繪製生死輪。應該根據墻壁大小，畫成圓形輪廓。中間安置輪轂，然後安置五個輪輻，代表五趣。在輪轂下方畫地獄，兩邊畫傍生（動物）和餓鬼（Preta）。上方畫人（人類）和天（Deva）。在人趣中，只畫四大洲。在輪轂上，塗上白色。中間畫佛陀。佛陀前面畫三類動物：首先畫鴿子，代表貪婪；其次畫蛇，代表嗔恨；最後畫豬，代表愚癡。在網狀結構處，應該畫灌溉的景象，多安置水罐。畫有情眾生死去的景象。出生者，從罐中探出頭；死去者，伸出腳。在五趣中，各自畫出相應的形象。應該畫出十二因緣生滅的景象。無明支（Avidya），畫羅剎（Rakshasa，惡鬼）像。行支（Samskara），畫陶匠轉輪的景象。識支（Vijnana），畫猴子的景象。名色支（Namarupa），畫人乘船的景象。六入支（Sadayatana）。』

【English Translation】 English version: If there is no painting done afterward, it will not be dignified. Then they reported to the Buddha. The Buddha said, 'As you wish.' (The Sangha) did not know what to paint. The Buddha said, 'On both sides of the door, you should paint Yakshas (Yaksa, guardian deities) holding clubs. Next to one side, paint the great divine transformation (miraculous powers displayed by the Buddha). On the other side, paint the Wheel of the Five Realms of Existence (the cycle of rebirth). Under the eaves, paint the Jataka tales (stories of the Buddha's previous lives). On both sides of the Buddha hall, paint Yakshas holding garlands (guardian deities holding flower garlands). In the lecture hall, paint the speaker; in the dining hall, paint Yakshas holding cakes (guardian deities holding food). On the door of the treasury, paint Yakshas holding treasures (guardian deities holding treasures). In the water hall, paint the Dragon King (Naga, water deity) holding a vase. In the bathroom and fire hall, paint messengers of the gods (deities delivering messages). In the scripture hall, paint Bodhisattvas (Bodhisattva, enlightened beings) and scenes of hell. In the sick hall, paint the Buddha personally visiting sick Bhikkhus (Bhikkhu, Buddhist monks). In the lavatories, paint scenes of corpses. In the monks' quarters, paint scenes of skeletons (Messengers of the gods, or five messengers, or five officials, are birth, old age, sickness, death, and present-day prisons).'

The Wheel of the Five Realms of Existence

The thirty-fourth volume of the Mulasarvastivada Vinaya Sutra records: The Buddha was in the Bamboo Grove at Kalandaka Pond in Rajagrha (Rajagrha). At that time, Mahamaudgalyayana (Mahamaudgalyayana, a disciple of the Buddha) went to the five realms at noon, observing with compassion. When he arrived at Naraka (Naraka, hell, meaning without joy), he saw various sentient beings suffering various pains. Among the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), he universally announced to Ananda (Ananda, the Buddha's attendant), 'It is not always and everywhere that Mahamaudgalyayana is present. Now I command all Bhikkhus to paint the Wheel of Existence on the walls of the temple. It should be made into a circular shape according to the size of the wall. Place the hub in the middle, and then place five spokes, representing the five realms. Below the hub, paint hell; on both sides, paint animals and hungry ghosts (Preta). Above, paint humans and gods (Deva). In the human realm, only paint the four continents. On the hub, paint white. In the middle, paint the Buddha. In front of the Buddha, paint three kinds of animals: first, paint a pigeon, representing greed; second, paint a snake, representing hatred; and finally, paint a pig, representing ignorance. In the net-like structure, you should paint scenes of irrigation, placing many water jars. Paint scenes of sentient beings dying. Those being born, stick their heads out of the jar; those dying, stretch out their feet. In the five realms, paint the corresponding images. You should paint the arising and ceasing of the twelve links of dependent origination. For the link of ignorance (Avidya), paint an image of a Rakshasa (Rakshasa, evil spirit). For the link of volitional action (Samskara), paint a scene of a potter turning a wheel. For the link of consciousness (Vijnana), paint an image of a monkey. For the link of name and form (Namarupa), paint a scene of people riding a boat. For the link of the six sense bases (Sadayatana).'

作六根像。觸支。作男女撫像。受支。作男女受苦樂像。愛支作女人抱男女像。取支。作丈夫汲井像。有支。作大梵王像生支。作女人誕孕像。老作男女衰老像。病。作病像。死支作死像。憂。作男女憂戚像。悲。作啼哭像。苦。作男女受苦像。惱。作丈夫挽難調駱駝像。其輪頂應畫無常大鬼。髼髼張口。長舒兩手。挽其網于鬼頭。兩畔書二伽他。一曰。汝當求出離。于佛教勤修。降伏生死軍。如象摧草舍。二曰。於此法律中。常為不放逸。能竭煩惱海。當盡苦邊際。次於鬼頭上。畫一白圓壇相。表涅槃圓凈之像。號為五趣生死輪。

修飾畫像

根本目得伽論云。佛言若佛形像。泥塑虧損。苾芻生疑。不敢修飾。佛言或增大。或可相似。隨意而作諸彩畫壁。不分明者。應可拂除。更為新畫。

伽毗羅神像

法秀禪師元嘉年中。初至建業。憩祇桓寺。畫此神像。於今效之。

犍稚

犍。巨寒切。稚。地音。出要律儀云。此譯為鐘磬○五分律云。(隨有)瓦木銅鐵。鳴者皆名犍稚○經音疏云。犍。處音。稚。直利切。此云擊木聲○五分比丘問。以何木作犍稚。佛言。除漆樹。余木鳴者聽作。智論云。迦葉于須彌山頂。撾銅犍稚○增一經云。阿難升講堂。擊犍稚者。此名如來信鼓也(

【現代漢語翻譯】現代漢語譯本：作六根像（眼、耳、鼻、舌、身、意）。觸支：作男女撫摸的畫像。受支：作男女感受苦樂的畫像。愛支：作女人擁抱男女的畫像。取支：作丈夫在井邊打水的畫像。有支：作大梵天王（Brahmā）的畫像。生支：作女人生產的畫像。老：作男女衰老的畫像。病：作生病的畫像。死支：作死亡的畫像。憂：作男女憂愁悲傷的畫像。悲：作啼哭的畫像。苦：作男女受苦的畫像。惱：作丈夫拉著難以馴服的駱駝的畫像。這個輪的頂部應該畫一個無常大鬼，頭髮蓬亂，張著大口，伸出雙手，把網拉在鬼的頭上。兩邊寫上兩句偈語，一句是：『你應該尋求出離，在佛教中勤奮修行，降伏生死大軍，如象摧毀草屋。』另一句是：『在這佛法之中，常常保持不放逸，能夠竭盡煩惱之海，應當窮盡痛苦的邊際。』然後在鬼的頭上，畫一個白色的圓形壇相，表示涅槃（Nirvana）圓滿清凈的景象，稱為五趣生死輪。

修飾畫像

根本目得伽論說：佛說如果佛的形像，泥塑的出現虧損，比丘（bhiksu）產生疑惑，不敢修飾。佛說可以增大，或者可以相似，隨意製作各種彩畫壁畫，不清楚的地方，應該拂去，重新繪畫。

伽毗羅神像

法秀禪師在元嘉年間，初到建業，住在祇桓寺（Jetavana），畫了這尊神像，如今人們效仿他。

犍稚

犍，讀作巨寒切。稚，讀作地音。《出要律儀》說：這翻譯為鐘磬。《五分律》說：（凡是）瓦、木、銅、鐵，能發出聲音的都叫做犍稚。《經音疏》說：犍，讀作處音。稚，讀作直利切。意思是敲擊木頭的聲音。《五分比丘》問：用什麼木頭製作犍稚？佛說：除了漆樹，其餘能發出聲音的木頭都可以用來製作。智論說：迦葉（Kasyapa）在須彌山（Sumeru）頂上，敲打銅犍稚。《增一經》說：阿難（Ananda）登上講堂，敲擊犍稚，這叫做如來的信鼓。

【English Translation】 English version: Create images of the six roots (eye, ear, nose, tongue, body, mind). Contact branch: create images of men and women caressing each other. Sensation branch: create images of men and women experiencing pleasure and pain. Craving branch: create images of a woman embracing men and women. Grasping branch: create images of a husband drawing water from a well. Becoming branch: create an image of the Great Brahma King (Brahmā). Birth branch: create an image of a woman giving birth. Old age: create images of men and women aging. Sickness: create images of illness. Death branch: create an image of death. Sorrow: create images of men and women in sorrow and grief. Grief: create images of weeping. Suffering: create images of men and women suffering. Agitation: create an image of a husband pulling a difficult-to-tame camel. At the top of this wheel, a great impermanent demon should be drawn, with disheveled hair, an open mouth, and outstretched hands, pulling the net over the demon's head. On both sides, write two gathas (verses), one saying: 'You should seek liberation, diligently practice in Buddhism, subdue the army of birth and death, like an elephant destroying a grass hut.' The other saying: 'In this Dharma, always maintain non-negligence, be able to exhaust the sea of afflictions, and should reach the end of suffering.' Then, on the demon's head, draw a white circular mandala, representing the complete and pure aspect of Nirvana (Nirvana), called the Wheel of Samsara of the Five Realms.

Decorating Images

The Fundamental Mūlasarvāstivāda Vinaya states: The Buddha said that if the image of the Buddha, a clay sculpture, is damaged, and a bhiksu (bhiksu) has doubts and dares not repair it, the Buddha said that it can be enlarged or made similar, and various colored paintings and murals can be made as desired. If the unclear parts should be wiped away and repainted.

Image of the God Kapila

In the Yuanjia era, Zen Master Faxiu first arrived in Jianye and stayed at Jetavana Monastery (Jetavana), where he painted this image of the god, which people imitate today.

Ghantha (Wooden Gong)

Ghan, pronounced 'ju han qie'. Tha, pronounced 'di yin'. The 'Chuyao Luyi' says: This is translated as bell and chime. The 'Five-Part Vinaya' says: (Anything made of) tile, wood, copper, or iron that makes a sound is called Ghantha. The 'Jingyinshu' says: Ghan, pronounced 'chu yin'. Tha, pronounced 'zhi li qie'. It means the sound of striking wood. A bhiksu (bhiksu) in the 'Five-Part Vinaya' asked: What kind of wood should be used to make Ghantha? The Buddha said: Except for lacquer trees, any other wood that makes a sound can be used. The Treatise says: Kasyapa (Kasyapa) struck a copper Ghantha on the top of Mount Sumeru (Sumeru). The 'Ekottara Agama' says: Ananda (Ananda) ascended the lecture hall and struck the Ghantha, which is called the Tathagata's drum of faith.

令詳律。但是鐘磬。石板。木板。木魚。砧捶。有聲能集眾者。皆名犍稚也。今寺院木魚者。蓋古人不可以木樸擊之故。創魚象也。又必取張華相魚之名。或取鯨魚一擊[廿/(牛*甫)]勞為之大鳴也)。

寺院擊鼓

五分云。諸比丘布薩。眾不時集。佛言。若打犍稚。若打鼓吹貝。若食時擊者。楞嚴經云。食辦擊鼓。眾集撞鐘。若說法時擊者。僧祇云。帝釋有三鼓。若善法堂說法。打第三鼓。

寺院長生錢

律云。無盡財蓋子母展轉。無盡故○兩京記云。寺中有無盡藏。又則天經序云。將二親之所蓄。用兩京之舊𨚏莫不總結招提之宇。咸充無盡之藏○十誦律云。以佛塔物出息。佛聽之○僧祇云。供養佛華多。聽賣買香油。猶多者。賣入佛無盡財中(詳諸律。三寶皆有無盡財)。

盂蘭盆

此釋子。申孝報恩。救苦之要。以目連救母為始也。梵語盂蘭。此云救倒懸也。盆則此方器也。此經目華梵雙舉也。若梵語從聲。其盂字不須從皿必執筆者誤爾。若於闐等可知也○義凈云。盂蘭者。西域之語。此云救倒懸。即饑虛危苦。謂之倒懸也。盆乃東夏之音。此則救苦之器。所以仰大眾之恩光。救倒懸之窘急。此從義以制名也○古師云。盆或是缽。但譯時隨俗稱盆。盆之與缽。皆器故

【現代漢語翻譯】現代漢語譯本：關於犍稚（寺院中用於集眾的法器）的詳細規定。但凡鐘、磬（qìng，一種打擊樂器）、石板、木板、木魚、砧捶（zhēn chuí，一種敲擊工具），只要能發出聲音召集大眾的，都可以稱為犍稚。現在寺院裡的木魚，大概是因為古人不可以用木頭直接敲擊，所以創造了魚的形象。又必定取張華《博物志》中相魚的典故，或者取鯨魚一擊就能發出巨大聲響的含義。

寺院擊鼓

《五分律》中說，各位比丘舉行布薩（bù sà，佛教一種懺悔儀式）時，大眾不能及時聚集。佛說，可以敲打犍稚，或者打鼓、吹貝，或者在吃飯時敲擊。《楞嚴經》中說，飯菜準備好后就擊鼓，大眾聚集后就撞鐘。如果說法時敲擊，《僧祇律》中說，帝釋天（dì shì tiān，佛教護法神）有三種鼓，如果在善法堂說法，就打第三種鼓。

寺院長生錢

《律》中說，無盡財（wú jìn cái，寺院的公共基金）可以像母子一樣展轉生息，所以說是無盡的。《兩京記》中說，寺廟中有無盡藏。另外，武則天（wǔ zé tiān，中國歷史上唯一的女皇帝）的經序中說，將父母積蓄的錢財，用在兩京的舊寺廟中，無不總結到寺院的屋宇建設上，全部充入無盡藏。《十誦律》中說，用佛塔的財物來生息，佛是允許的。《僧祇律》中說，供養佛的花很多，允許賣買香油，如果還有剩餘，就賣掉放入佛的無盡財中（詳細的規定在各律中，三寶（sān bǎo，佛教指佛、法、僧）都有無盡財）。

盂蘭盆（yú lán pén，佛教節日，報答父母恩情）

這是佛教弟子，表達孝心報答恩情，救濟苦難的重要方法，以目連（mù lián，佛教人物，釋迦摩尼的弟子）救母為開端。梵語「盂蘭」，這裡翻譯為「救倒懸」。「盆」是本地的器皿。這部經中，目連是華梵雙舉的例子。如果梵語從聲音來翻譯，那麼「盂」字不需要從「皿」，一定是執筆的人寫錯了。如果從於闐（yú tián，古代西域國名）等地的情況來看，就可以知道了。《義凈（yì jìng，唐代著名僧人、翻譯家）》說，「盂蘭」是西域的說法，這裡翻譯為「救倒懸」，就是飢餓、虛弱、危難困苦，叫做倒懸。「盆」是東夏的說法，這就是救苦的器具。所以仰仗大眾的恩德光明，救濟倒懸的困境。這是從意義上來制定名稱的。《古師》說，「盆」或許就是「缽（bō，佛教僧人使用的食器）」，只是翻譯的時候隨從習俗稱為「盆」。盆和缽，都是器皿。

【English Translation】 English version: Detailed regulations regarding the Ghandi (犍稚) (a Dharma instrument used in monasteries to gather the assembly). Any bell, chime (磬), stone slab, wooden board, wooden fish, anvil mallet (砧捶), that can produce sound to gather the assembly, can be called Ghandi. The wooden fish in today's monasteries was likely created because in ancient times, one could not strike directly with wood, hence the creation of the fish image. It must also take the story of Xiang Yu (相魚) from Zhang Hua's (張華) 'Bowu Zhi' (博物志) [Record of Diverse Matters], or take the meaning that a whale's strike can produce a huge sound.

Striking the Drum in Monasteries

The 'Five-Part Vinaya' (五分律) says that when the Bhikkhus (比丘) hold the Uposatha (布薩) [Buddhist confession ceremony], the assembly cannot gather in time. The Buddha said that one can strike the Ghandi, or beat the drum, blow the conch shell, or strike at meal times. The 'Surangama Sutra' (楞嚴經) says that after the food is prepared, strike the drum, and after the assembly gathers, strike the bell. If striking during Dharma talks, the 'Sanghika Vinaya' (僧祇律) says that Indra (帝釋天) [Buddhist protector deity] has three drums; if giving Dharma talks in the Good Dharma Hall, strike the third drum.

Eternal Life Money in Monasteries

The 'Vinaya' (律) says that endless wealth (無盡財) [the monastery's public fund] can generate interest like a mother and child, hence it is called endless. The 'Records of the Two Capitals' (兩京記) says that there is an endless treasury in the temple. Furthermore, Empress Wu Zetian's (武則天) [the only female emperor in Chinese history] preface to the sutra says that the money accumulated by parents was used in the old temples of the two capitals, all summarized in the construction of the monastery's buildings, all filled into the endless treasury. The 'Ten Recitation Vinaya' (十誦律) says that using the property of the Buddha's stupa to generate interest is permitted by the Buddha. The 'Sanghika Vinaya' (僧祇律) says that there are many flowers offered to the Buddha, allowing the sale of sesame oil, and if there is still a surplus, sell it and put it into the Buddha's endless wealth (detailed regulations are in the various Vinayas; the Three Jewels (三寶) [Buddha, Dharma, Sangha] all have endless wealth).

Ullambana (盂蘭盆) [Buddhist festival to repay parents' kindness]

This is an important method for Buddhist disciples to express filial piety, repay kindness, and relieve suffering, starting with Maudgalyayana (目連) [a Buddhist figure, one of Shakyamuni's disciples] saving his mother. The Sanskrit word 'Ullambana' is translated here as 'saving the upside down'. 'Basin' (盆) is a local utensil. In this sutra, Maudgalyayana is an example of both Chinese and Sanskrit being used. If the Sanskrit is translated from sound, then the character '盂' does not need to include '皿'; it must be a mistake by the scribe. If looking at the situation in places like Khotan (于闐) [an ancient kingdom in the Western Regions], one can understand. Yijing (義凈) [a famous monk and translator of the Tang Dynasty] said that 'Ullambana' is a Western Regions term, translated here as 'saving the upside down', which means hunger, weakness, danger, and hardship, called upside down. 'Basin' is an Eastern Xia term, which is a tool for relieving suffering. Therefore, relying on the kindness and light of the masses, relieving the plight of the upside down. This is naming based on meaning. The 'Ancient Teacher' said that 'basin' may be 'bowl' (缽) [a food vessel used by Buddhist monks], but it is called 'basin' following local customs during translation. Both basin and bowl are utensils.

也。經云。是佛弟子修孝順者。應唸唸中常憶父母。乃至七世父母。年年七月十五日。為作盂蘭盆。施佛及僧。以報父母長育慈愛之恩○晉沙門惠達。姓劉。名薩何。年二十一忽暴死。以心熱故。家人未即葬之。經七日乃蘇。說。冥間見一人。長二丈許。相好嚴麗。身黃金色。使者報之。此觀(世音)大士也。達禮畢。菩薩為說法。又云。凡為亡人設福。或在寺。或家中。於七月十五日。沙門受臘之日。此時彌勝也。若割器以供養。摽題云。某甲為亡人某甲○經又云。七月十五日。僧自恣日。當爲七世父母及現在父母厄難中者(此文又通。保安現在父母)。具飲百味五果汲灌盆器香油挺燭床敷臥具。盡世甘美。以著盆中(盆會之中)供養十方大德眾僧。又云初受食時。先安灑佛塔中。眾僧咒愿竟。便自受食(若供養佛食。回供僧者。即此日得。他日不通。今卻于寺中。設供亡人。蓋誤之也)。

解夏草

今浙右僧解夏日。以彩束苑以遺檀越。謂之解夏草。今詳此草。已為五分法身座故。名為吉祥草也○根本百一羯磨云。受隨意苾芻。應行此苑與僧伽為座。諸苾芻並於草上坐(言隨意。即自恣也。言僧伽。即眾也。以草藉地坐也)。

三長月

不空骨索經云。諸佛神通之月○智論云。天帝釋以

【現代漢語翻譯】現代漢語譯本：又，《經》中說：『作為佛的弟子，修習孝順的人，應當念念不忘父母，乃至七世的父母。每年七月十五日，為他們做盂蘭盆會，佈施佛和僧眾，以報答父母長久養育的慈愛之恩。』晉代的沙門惠達，姓劉，名薩何，二十一歲時突然暴死。因為心還是熱的，家人沒有立刻安葬他。過了七天，他甦醒過來，說在陰間見到一個人，身高二丈左右，相貌莊嚴美麗，全身是金色的。使者告訴他，這是觀(世音)大士（Avalokiteśvara，菩薩名）。惠達禮拜完畢，菩薩為他說法。菩薩還說：『凡是為亡人設福，無論在寺廟還是家中，在七月十五日，沙門受戒臘之日，這個時候最為殊勝。』如果用器皿來供養，要標明題記，寫上『某甲為亡人某甲』。《經》中又說：『七月十五日，僧眾自恣日，應當為七世父母以及現在處於厄難中的父母（這段文字也適用於保佑現在的父母）。準備各種飲料、百味飲食、五種水果、汲水灌溉的盆器、香油、燈燭、床鋪臥具，用盡世間美好的東西，放在盆中（盂蘭盆會中）供養十方有德行的眾僧。』又說，最初接受食物時，先安放在佛塔中，眾僧咒愿完畢，然後自己才接受食物（如果供養佛的食物，回過來供養僧眾，就在這一天可以，其他日子不行。現在卻在寺廟中，為亡人設供，大概是誤解了）。

解夏草現在浙右的僧人在解夏日，用彩色的草束贈送給檀越（dànyuè，施主），稱之為解夏草。現在詳細考察這種草，是因為它已經成為五分法身座的緣故，所以名為吉祥草。《根本百一羯磨》中說：『接受隨意的苾芻（bǐqiū，比丘），應當用這種草為僧伽（sēngqié，僧團）設定座位。各位苾芻都在草上坐。（所說的『隨意』，就是自恣。所說的『僧伽』，就是大眾。用草來墊地而坐。）』

三長月不空《骨索經》中說：『諸佛神通之月。』《智論》中說：『天帝釋（tiāndìshì，佛教護法神）以……』

【English Translation】 English version: Also, the Sutra says: 'As disciples of the Buddha, those who cultivate filial piety should constantly remember their parents in every thought, even their parents of the seven past lives. Every year on the fifteenth day of the seventh month, they should hold the Ullambana Festival, making offerings to the Buddha and the Sangha, in order to repay the kindness of their parents' long nurturing love.' During the Jin Dynasty, the Shramana (Buddhist monk) Hui Da, whose surname was Liu and given name was Sa He, suddenly died at the age of twenty-one. Because his heart was still warm, his family did not immediately bury him. After seven days, he revived and said that he had seen a person in the underworld, about two zhang (丈，ancient Chinese unit of length) tall, with a solemn and beautiful appearance, and a golden body. The messenger told him that this was Avalokiteśvara (Guān Shì Yīn, Bodhisattva). After Hui Da finished bowing, the Bodhisattva preached the Dharma to him. The Bodhisattva also said: 'Whenever blessings are arranged for the deceased, whether in a temple or at home, on the fifteenth day of the seventh month, the day when the Shramanas receive their monastic age, this time is the most auspicious.' If utensils are used for offerings, a label should be marked, stating 'So-and-so for the deceased So-and-so.' The Sutra also says: 'On the fifteenth day of the seventh month, the day of the Sangha's (sēngqié, monastic community) self-surrender (Pravāraṇā), one should provide for the parents of the seven past lives and the parents who are currently in distress (this passage also applies to protecting present parents). Prepare various drinks, hundreds of flavors of food, five kinds of fruits, basins for water irrigation, fragrant oil, lamps, beds, and bedding, using all the beautiful things in the world, and place them in the basin (during the Ullambana Festival) to offer to the virtuous Sangha of the ten directions.' It also says that when first receiving food, it should first be placed in the pagoda, and after the Sangha has finished chanting blessings, then one should receive the food oneself (if the food offered to the Buddha is returned to offer to the Sangha, it can be done on this day, but not on other days. Now, however, offerings are made for the deceased in the temple, which is probably a misunderstanding).

Summer Retreat Grass Now, the monks in the Zhejiang area present colored bundles of grass to the Dānavipatis (dānyuè, patrons) on the day of the end of the summer retreat, calling it Summer Retreat Grass. Now, upon detailed examination of this grass, it is named Auspicious Grass because it has become the seat of the fivefold Dharmakāya (Dharma body). The Fundamental Hundred and One Karmas (karma, actions) says: 'The Bhikshu (bǐqiū, monk) who accepts the invitation should use this grass to set up a seat for the Sangha. All the Bhikshus sit on the grass (the so-called 'invitation' is self-surrender. The so-called 'Sangha' is the assembly. The grass is used to cushion the ground for sitting.)'

Three Long Months The Amoghapāśa Sūtra says: 'The month of the Buddhas' supernatural powers.' The Mahāprajñāpāramitāśāstra says: 'Śakra (tiāndìshì, Buddhist guardian deity) with...'

大寶鏡。從正月照南剡部洲二月照西洲。至五九月。皆照南洲。察人善惡故。南洲人多於此月。素食修善。故經云。年三長齋也。又一說。北方毗沙門天王。巡察四洲善惡。正月至南洲。亦如鏡照至五九月。皆察南洲故。

寄褐

今世人護惜兒孩。遂服以僧衣謂之寄褐。大唐開元釋教錄云。始因中宗孝和皇帝初生奇特。神光滿院自庭燭天。因號佛光王。即受三歸。被袈裟服。至十二月五日滿月。敕為佛光王度七僧仍請奘法師為王剃髮。

清齋

今有民俗。以辰飲一杯水。終日不食。謂之清齋。智度論云。劫初有聖人教人持齋。修善避兇。直以一日不食為齋。后佛出世。教人過中不食為齋。此為正法(言中者日午也。過午不得食)。

法曲子

毗奈耶云。王舍城南方。有樂人名臘婆。取菩薩八相緝為歌曲。令敬信者聞。生歡喜心。今京師僧念梁州八相。太常引三歸依。柳含煙等號唐贊。又南方禪人作漁父撥桌子。唱道之詞。皆此遺風也。

柳枝凈水

比人風俗每至重午等毒節日皆以盆盛水。內插柳枝。置之門前辟惡按灌頂經云。昔維耶黎城民遭疫。有一年少比丘名禪提奉佛教。持摩訶神咒。往為辟之疫人皆愈。其禪提住彼國。二十九年。民安。至其遷化。民復遭疫。

【現代漢語翻譯】現代漢語譯本大寶鏡：從正月照耀南贍部洲（Jambudvipa，四大部洲之一，我們所居住的洲），二月照耀西洲。直到五月和九月，都照耀南贍部洲。觀察人的善惡行為。南贍部洲的人因此多在這些月份素食修行，所以經書上說，這是『年三長齋』。另一種說法是，北方毗沙門天王（Vaiśravaṇa，佛教護法神）巡察四大部洲的善惡，正月到達南贍部洲，也像鏡子一樣照耀，直到五月和九月，都觀察南贍部洲的緣故。

寄褐：現在世人愛護自己的孩子，就讓他們穿上僧人的衣服，稱之為『寄褐』。《大唐開元釋教錄》記載，當初唐中宗孝和皇帝出生時非常奇特，神光充滿庭院，照亮天空，因此被稱作『佛光王』。於是接受三歸依（皈依佛、法、僧），穿上袈裟。到十二月五日滿月時，皇帝下令為佛光王度化七位僧人，並請奘法師（玄奘法師）為佛光王剃度。

清齋：現在有一種民間習俗，在早上喝一杯水，一整天都不吃東西，稱之為『清齋』。《智度論》中說，劫初有聖人教導人們持齋，修行善事，避開兇禍，只是以一天不吃飯作為齋戒。後來佛陀出世，教導人們過午不食作為齋戒。這才是正法（這裡說的『中午』是指日中的時候，過了中午就不能吃東西）。

法曲子：毗奈耶（Vinaya，律藏）中說，王舍城（Rājagṛha，古印度城市）南方，有一個樂人名叫臘婆（Lava），選取菩薩八相（菩薩從降生到成道的八個階段）編成歌曲，讓敬信的人聽了，生起歡喜心。現在京城的僧人唸誦《梁州八相》，太常引《三歸依》，《柳含煙》等被稱為唐贊。還有南方禪人創作《漁父撥桌子》，唱誦道之詞，都是這種遺風。

柳枝凈水：現在人們的風俗，每到重午節（端午節）等毒日，都用盆盛水，裡面插上柳枝，放在門前用來辟邪。按照《灌頂經》上說，過去維耶黎城（Vaiśālī，古印度城市）的百姓遭受瘟疫，有一位年輕的比丘名叫禪提（Śānti），奉行佛教，持誦摩訶神咒（Mahāmantra，偉大的咒語），前去為他們驅除瘟疫，瘟疫的人都痊癒了。這位禪提住在那個國家二十九年，百姓安樂。等到他遷化（去世）后，百姓又遭受瘟疫。

【English Translation】 English version The Great Treasure Mirror: From the first month, it shines upon Jambudvipa (one of the four continents, the continent where we live), and in the second month, it shines upon the Western Continent. Until the fifth and ninth months, it shines upon Jambudvipa. It observes the good and evil deeds of people. Therefore, people in Jambudvipa often practice vegetarianism and cultivate goodness during these months. Thus, the scriptures say, 'It is the three long fasts of the year.' Another saying is that the Northern Heavenly King Vaiśravaṇa (a Buddhist guardian deity) inspects the good and evil of the four continents. In the first month, he arrives at Jambudvipa, shining like a mirror, and until the fifth and ninth months, he observes Jambudvipa.

Adopting Monastic Garb: Nowadays, people cherish their children and dress them in monastic robes, calling it 'Adopting Monastic Garb.' The 'Record of Buddhist Teachings of the Kaiyuan Era of the Great Tang Dynasty' states that Emperor Xiaozhao of the Tang Dynasty was extraordinary at birth, with divine light filling the courtyard and illuminating the sky, hence he was named 'Buddha Light King.' He then took the Three Refuges (refuge in the Buddha, Dharma, and Sangha) and wore the kasaya (monastic robe). On the fifteenth day of the twelfth month, when he reached his full month, the emperor ordered seven monks to be ordained for the Buddha Light King and invited Master Xuanzang (Xuanzang) to shave his head.

Pure Fast: There is a folk custom where people drink a cup of water in the morning and do not eat for the entire day, calling it 'Pure Fast.' The 'Mahaprajnaparamita Sastra' says that in the beginning of the kalpa (aeon), there were sages who taught people to observe fasting, cultivate good deeds, and avoid misfortune, simply by not eating for one day as a fast. Later, when the Buddha appeared in the world, he taught people to not eat after noon as a fast. This is the correct Dharma (here, 'noon' refers to midday; one should not eat after midday).

Dharma Song: The Vinaya (monastic discipline) says that south of Rajagriha (ancient Indian city), there was a musician named Lava who composed songs based on the Eight Aspects of a Bodhisattva (the eight stages of a Bodhisattva from birth to enlightenment), so that those who revered and believed would hear them and generate joy. Now, the monks in the capital recite the 'Liangzhou Eight Aspects,' and the Taichang introduces the 'Three Refuges,' and 'Willow Embracing Smoke' are called Tang praises. Furthermore, Southern Chan practitioners create 'Fisherman Plucking the Table,' chanting words of the Dao, all of which are remnants of this tradition.

Willow Branch and Pure Water: Nowadays, people's customs, every time during the Double Fifth Festival (Dragon Boat Festival) and other poisonous days, they use basins to hold water, insert willow branches inside, and place them in front of the door to ward off evil. According to the 'Consecration Sutra,' in the past, the people of Vaishali (ancient Indian city) suffered from an epidemic. There was a young bhikshu (monk) named Shanti who practiced Buddhism and recited the Mahamantra (great mantra), going to drive away the epidemic for them, and the people with the epidemic were all healed. This Shanti lived in that country for twenty-nine years, and the people were at peace. When he passed away, the people suffered from the epidemic again.

民思禪徥。遂往其住處。但見所嚼齒木擲地成林。林下有泉。民酌其水。折楊枝掃拂灑。病者皆愈。毒氣消亡。辟除眾惡。萬事吉祥故。

唾空

世人凡冥夜行。忽毛寒心悸。疑有鬼物。故四散唾之。法苑云。列異傳。南陽宋定伯。少時夜獨行逢一鬼。鬼問定伯。誑云。我是鬼又問何往。曰往苑市。鬼言。可遞負行定伯。曰大善鬼先負定伯怪重。伯誑曰。我新死故重。次定伯。負鬼果輕。伯問鬼曰。我新死不知畏何物。鬼曰唯畏人唾。將近市。伯乃緊持急唾之。鬼遂化為羊。入市。賣得壹貫五百文。於時石崇聞。諺之曰。定伯賣鬼得錢千五。

紙錢彩絹

唐吏部尚書唐臨。撰冥報記云。唐眭仁茜者趙人。少事經學。不信鬼神。於一日路次見一人。衣冠乘馬。從者五十餘人。眄視眭。如此十年頻見。忽一日又相逢。乃駐馬召睦謂曰。比頻見君情相卷戀。欲與君游。睦問君何人。答吾鬼也。姓成名景本。弘農人。仕西晉別駕。今為胡國長史。睦問。胡國何在。曰自黃河北俱攝正都樓煩西北。沙磧中。王即昔趙靈王也。每月遣我朝泰山故。由此路睦許之。乃設酒食。復以錢彩為好。辭曰。鬼所用。錢即紙錢也。若彩絹。亦紙為之。銀即錫紙。金即黃涂之也(呼為贈作)。

三目齋

北

【現代漢語翻譯】現代漢語譯本：民眾思念禪徥（Chan Ti，音譯，含義未知），於是前往他居住的地方。只見他嚼過的齒木被丟棄在地上，長成了一片樹林。樹林下有一處泉水，民眾取水飲用，折取楊柳枝條進行清掃和灑水，患病的人都痊癒了，毒氣也消散了，驅除了各種邪惡，萬事都變得吉祥。

唾空

世人通常在黑暗的夜晚行走時，突然感到毛髮豎立，內心恐懼，懷疑是有鬼怪作祟，所以會向四處吐唾沫。《法苑珠林》中記載，《列異傳》中說，南陽人宋定伯，年輕時獨自夜行，遇到一個鬼。鬼問宋定伯是誰，宋定伯謊稱自己也是鬼，又問鬼要到哪裡去。鬼回答說要去宛市。鬼說可以輪流揹著走，宋定伯說非常好。鬼先背宋定伯，覺得他很重。宋定伯謊稱說，因為自己是新死的鬼，所以重。然後輪到宋定伯背鬼，果然很輕。宋定伯問鬼說，自己是新死的鬼，不知道害怕什麼。鬼說只害怕人的唾沫。快到宛市的時候，宋定伯就緊緊抓住鬼，向它猛吐唾沫。鬼就變成了一隻羊，進入了宛市，賣得了一千五百文錢。當時石崇聽說了這件事，編了一句諺語說：『定伯賣鬼，得錢千五。』

紙錢彩絹

唐朝吏部尚書唐臨，撰寫了《冥報記》，其中記載：唐朝的眭仁茜是趙地人，年輕時學習經學，不相信鬼神。有一天，他在路上遇到一個人，穿著官服，騎著馬，有五十多個隨從。那個人斜眼看著眭仁茜，這種情況持續了十年，經常見到。忽然有一天又相遇了，那個人停下馬，招呼眭仁茜，對他說：『近來經常見到你，心裡很喜歡你，想和你一起遊玩。』眭仁茜問他是誰，那個人回答說：『我是鬼，姓成名景本，是弘農人，曾在西晉做別駕，現在是胡國的長史。』眭仁茜問：『胡國在哪裡？』那個人說：『從黃河以北，都屬於攝正都樓煩西北的沙漠之中。那裡的國王就是以前的趙靈王。每個月他都派我去朝拜泰山，所以要經過這條路。』眭仁茜答應了他。於是擺設酒食，又用錢和彩絹來表示友好。那個人辭謝說：『鬼所用的錢就是紙錢，彩絹也是用紙做的，銀子就是錫紙，金子就是塗了黃色的紙。』（稱呼這種行為為贈送）

三目齋

北方

【English Translation】 English version: People missed Chan Ti (transliteration, meaning unknown), so they went to where he lived. They saw that the toothpicks he had chewed were discarded on the ground and had grown into a forest. Beneath the forest was a spring. The people drank the water, broke off willow branches to sweep and sprinkle, and the sick were healed, the poisonous air dissipated, all evils were warded off, and all things became auspicious.

Spitting at Emptiness

People usually, when walking in the dark night, suddenly feel their hair stand on end and their hearts flutter with fear, suspecting that there are ghosts causing trouble, so they spit in all directions. The Fa Yuan Zhu Lin records that in the Lie Yi Zhuan, Song Dingbo of Nanyang, when young, was walking alone at night and encountered a ghost. The ghost asked Song Dingbo who he was, and Song Dingbo lied that he was also a ghost, and then asked the ghost where it was going. The ghost replied that it was going to Wan City. The ghost said they could take turns carrying each other, and Song Dingbo said that was excellent. The ghost carried Song Dingbo first and found him heavy. Song Dingbo lied, saying that it was because he was a newly dead ghost, so he was heavy. Then it was Song Dingbo's turn to carry the ghost, and it was indeed light. Song Dingbo asked the ghost, saying that he was a newly dead ghost and did not know what to fear. The ghost said that it only feared human saliva. When they were near Wan City, Song Dingbo grabbed the ghost tightly and spat on it violently. The ghost then turned into a sheep and entered Wan City, where it was sold for one thousand five hundred coins. At that time, Shi Chong heard about this and composed a saying: 'Dingbo sold a ghost and got one thousand five hundred coins.'

Paper Money and Colored Silk

Tang Lin, the Minister of the Ministry of Personnel in the Tang Dynasty, wrote the Ming Bao Ji, which records: Tang Sui Renqian of Zhao was a young man who studied Confucian classics and did not believe in ghosts and gods. One day, he encountered a man on the road, dressed in official robes, riding a horse, with more than fifty followers. That man glanced at Sui Renqian, and this happened frequently for ten years. Suddenly one day they met again, and the man stopped his horse, greeted Sui Renqian, and said to him: 'Recently I have seen you often and have grown fond of you, I would like to travel with you.' Sui Renqian asked who he was, and the man replied: 'I am a ghost, my surname is Cheng, my given name is Jingben, I am from Hongnong, I used to be a Biejia in the Western Jin Dynasty, and now I am the Chief Secretary of the Hu Kingdom.' Sui Renqian asked: 'Where is the Hu Kingdom?' The man said: 'North of the Yellow River, all belong to the desert northwest of Shezhengdu Loufan. The king there is the former King Ling of Zhao. Every month he sends me to pay homage to Mount Tai, so I have to pass this road.' Sui Renqian agreed to him. So he set out wine and food, and also used money and colored silk to show his friendship. The man declined, saying: 'The money used by ghosts is paper money, and the colored silk is also made of paper, silver is tin foil, and gold is paper painted yellow.' (This act is called gifting).

Three-Eyed Fast

Northern

人亡。至三日。必齋僧。謂之見王齋。法苑云。唐中山郎元休撰冥報拾遺記云。北齊仕人姓梁。將死告其妻曰。吾生所愛奴。並馬皆為殉。既死家以土囊壓奴。死至第四日。奴還魂言地府見郎主。被鎖械人衛謂某曰。我謂同死。得你使喚。故囑你來。今各自受。必告放你回。言訖驅入府。奴于屏外窺聞。官問衛者曰。昨日壓得多少脂。對曰八斗。官曰今日壓石六尋便牽出至明旦見有喜色謂奴曰。今日必告。放你既入府。奴復窺聽。官問壓脂。衛人對曰。以此人死經三日。妻子設齋。眾僧作唄轉經。鐵梁輒折故。壓脂不得。官稱善尋告放還。乃囑曰。傳語妻子。賴汝營齋追薦。獲免大苦。猶未全脫。更告營齋。福相救。慎勿殺生祭奠。又不得食但益吾罪。

累七齋

人亡每至七日。必營齋追薦。謂之累七。又云。齋七。瑜伽論云。人死中有身(冥間化起一相。似身傳識。謂之中有)若未得生緣。極七日住(中陰經雲中有。極壽七日)若有生緣即不定。若極七日。必死而復生。如是展轉生死。乃至七七日住。自此已后。決定得生。又此中有七日死已。或於此類。由余業可轉中有種子。便於余類中有生。今尋經旨。極善惡無中有。既受中有身。即中下品善惡業也。故論云。餘業可轉也。如世七日七日齋福。是中

【現代漢語翻譯】現代漢語譯本人死後，到第三天，一定要齋僧，這叫做『見王齋』。《法苑珠林》記載，唐朝中山人郎元休所著的《冥報拾遺記》中說，北齊有個士人姓梁，臨死前告訴他的妻子說：『我生前所愛的奴僕和馬匹，都用來殉葬。』死後，家人用土囊壓死了奴僕。到第四天，奴僕還魂，說在地府見到了梁主人，被鎖鏈鎖著，有人衛兵對他說：『我說和你一同死，可以使喚你，所以囑咐你來。現在各自受報，必定會放你回去。』說完就被驅趕入府。奴僕在屏風外偷看，官員問衛兵說：『昨天壓榨了多少油脂？』回答說：『八斗。』官員說：『今天壓榨六尋的石頭。』便拉出去，到第二天早上，奴僕看到他面有喜色，對奴僕說：『今天必定會放你。』進入府後，奴僕又偷聽，官員問壓榨油脂的情況，衛兵回答說：『因為這個人死後已經三天，他的妻子設齋，眾僧誦經轉經，鐵梁竟然折斷了，所以壓榨不了油脂。』官員稱讚說好，隨即宣告放奴僕還陽。於是囑咐他說：『告訴你的妻子，多虧了她為你設齋追薦，才免除了巨大的痛苦，但還沒有完全脫離，再告訴她繼續設齋，用福報來救你。千萬不要殺生祭奠，也不要吃肉，只會增加我的罪過。』

累七齋

人死後每到第七天，一定要設齋追薦，這叫做『累七』，又叫做『齋七』。《瑜伽師地論》中說，人死後有中有身（冥間化生一種形象，類似身體傳遞意識，這叫做中有），如果還沒有得到投生的機緣，最多停留七天（《中陰經》說中有身，壽命最多七天），如果有投生的機緣就不一定。如果滿了七天，必定會死去又再生，這樣輾轉生死，直到七七四十九天。從這以後，就決定了投生之處。而且這中有身七天死後，或許會由於此類，因為剩餘的業力可以轉變中有的種子，便在其他的類別中有中產生。現在探尋經文的旨意，極善和極惡之人沒有中有身。既然接受了中有身，就是中下品的善惡業了。所以論中說，剩餘的業力可以轉變。就像世間每七天設齋祈福，就是這個道理。

【English Translation】 English version When a person dies, on the third day, it is essential to hold a monastic feast, known as the 'Audience with the King Feast' (見王齋, Jiàn Wáng Zhāi). The Fayuan Zhulin (法苑珠林, Fǎyuàn Zhūlín) records that in the Supplementary Records of Retribution (冥報拾遺記, Míngbào Shíyí Jì) written by Lang Yuanxiu (郎元休, Láng Yuánxiū) of Zhongshan (中山, Zhōngshān) during the Tang Dynasty, there was a scholar named Liang (梁, Liáng) in the Northern Qi (北齊, Běi Qí) dynasty who, on his deathbed, told his wife: 'My beloved slave and horses should be sacrificed to accompany me in death.' After his death, the family used earthen bags to crush the slave to death. On the fourth day, the slave was revived and said that he had seen his master Liang in the underworld, who was in chains. A guard told him: 'I thought you died with him so you could be at his service, that's why he instructed you to come. Now, each of us receives our due retribution, and you will surely be released.' After saying this, he was driven into the mansion. The slave peeked from behind a screen and heard an official ask the guard: 'How much oil did you extract yesterday?' The guard replied: 'Eight dou (斗, dǒu).' The official said: 'Today, press him with a six-xun (尋, xún) stone.' He was dragged out, and the next morning, the slave saw him with a joyful expression. He said to the slave: 'Today, you will surely be released.' After entering the mansion, the slave eavesdropped again. The official asked about the oil extraction, and the guard replied: 'Because it has been three days since this person died, his wife held a feast, and the monks chanted scriptures and turned the sutras, the iron beam broke, so the oil could not be extracted.' The official praised this and immediately announced the slave's release. He then instructed him: 'Tell your wife that thanks to her setting up the feast and transferring merit, I was spared great suffering, but I am not completely free. Tell her to continue setting up feasts and use the merit to save me. Do not kill living beings for sacrifices, and do not eat meat, as it will only increase my sins.'

Seven-Day Memorial Services (累七齋, Lěi Qī Zhāi)

Every seventh day after a person's death, it is essential to hold a feast to transfer merit, which is called 'Seven-Day Memorial Services' or 'Seventh-Day Feast' (齋七, Zhāi Qī). The Yogacarabhumi-sastra (瑜伽師地論, Yújiāshī Dìlùn) states that after a person dies, there is an intermediate being (中有身, zhōng yǒu shēn) (a form that arises in the underworld, resembling a body that transmits consciousness, called the intermediate being). If it has not yet obtained the conditions for rebirth, it stays for a maximum of seven days (the Intermediate Existence Sutra says that the intermediate existence has a lifespan of up to seven days). If there are conditions for rebirth, it is uncertain. If seven days are completed, it will surely die and be reborn again, thus transmigrating through birth and death until the forty-ninth day (seven times seven days). After this, the place of rebirth is determined. Moreover, after this intermediate being dies in seven days, perhaps due to this category, because the remaining karma can transform the seeds of the intermediate existence, it is born in the intermediate existence of other categories. Now, exploring the meaning of the scriptures, extremely good and extremely evil people do not have an intermediate existence. Since one has accepted the intermediate existence, it is the good and evil karma of the middle and lower grades. Therefore, the treatise says that the remaining karma can be transformed. Just like the worldly practice of setting up feasts every seven days to pray for blessings, this is the reason.

有身。死生之際。以善追助。令中有種子。不轉生惡趣故。由是此日之福。不可闕怠也。

齋七幡子

北俗亡。累七。齋日。皆令主齋僧。剪紙幡子一首。隨紙化之。按正法念處經。有一十七種中有。謂死時。若生天者。即見中有如白㲲垂下。其人識神見已。舉手攬之。便受天人中有身。故今七七日。是中有死生之日。以白紙幡子勝幢之。相示之故此人招魂帛。皆用白練。甚合經旨也。

無常鐘驗

唐高僧傳云。京大莊嚴寺釋智興次當打鐘。寺僧有兄隨煬帝駕幸楊州。在道死。一夕託夢與妻子曰。吾達彭城病亡。以今月初。蒙禪定寺僧智興打鐘聲振。地府受苦者皆解脫。吾亦預此。汝可將絹十疋奉興。陳吾意也。其妻依言送之。興不受乃均施。寺主恭禪師問。其何法而有此驗。(興答)吾見付法傳。罽賓吒王受苦。聞鐘業輪息。乃依增一阿含鳴鐘法故(今詳此文。凡為人聲鐘。此為拔苦。必須依法處心扣之)。

預修齋七

灌頂經普廣菩薩白佛言。若善男女。善解法戒。知身如幻。未終之時逆修生七。然燈懸幡蓋。請僧轉念尊經。得福多否。佛言其福無量。

城門上天王

僧史略云。唐天寶元年壬子。西蕃五國來寇安西二月十一日。奏請兵解援發師萬里累月方到近

【現代漢語翻譯】現代漢語譯本：

有中陰身（Antarabhava）。在死亡和轉生之際，通過行善來幫助亡者，使他們的中陰身中保有善的種子，不至於轉生到惡道。因此，在這些日子裡為亡者積福，是不可懈怠的。齋七幡子北方習俗中，人死後每七天設齋一次，共七次。每次設齋日，都請僧人主持，剪紙做成幡子，焚化。按照《正法念處經》的說法，存在十七種中陰身。比如，如果亡者將要轉生到天道，就會看到像白色毛毯一樣的東西垂下來。亡者的神識看到后，會舉手抓住它，然後接受天人的中陰身。因此，七七四十九天是中陰身死亡和轉生的日子，用白紙幡子象徵勝幢，以此來引導亡者。所以，招魂幡也用白色的絲綢，這非常符合經書的旨意。無常鐘驗《唐高僧傳》記載，京城大莊嚴寺的僧人智興輪值敲鐘。寺里有個僧人的哥哥跟隨煬帝前往揚州，在路上去世了。一天晚上，他託夢給妻子說：『我在彭城因病去世。這個月初，蒙禪定寺的僧人智興敲鐘，鐘聲震動地府，受苦的人都得到了解脫，我也因此受益。你可以拿十匹絹送給智興，表達我的謝意。』他的妻子按照夢中的指示送去了絹。智興沒有接受，而是把絹平均分給了寺里的僧人。寺主恭禪師問他：『這是什麼法，竟然有這樣的效果？』智興回答說：『我看到《付法傳》中記載，罽賓（Kashmir）的吒王（King Tata）受苦時，聽到鐘聲，業報之輪就停止了。所以我按照《增一阿含經》中敲鐘的方法敲鐘。』（現在詳細分析這段文字，凡是為人敲鐘，都是爲了拔除痛苦，必須依法用心敲鐘）。預修齋七《灌頂經》中，普廣菩薩（P'u-kuang P'usa）問佛說：『如果善男信女，善於理解佛法戒律，知道身體如幻，在臨終前預先做生七，點燈、懸掛幡蓋、請僧人誦經，能得到很多福報嗎？』佛說：『其福報是無量的。』城門上天王《僧史略》記載，唐天寶元年壬子年，西蕃五國來侵犯安西（Anxi），二月十一日，朝廷奏請發兵解救，但從萬里之外調兵需要幾個月才能到達。

【English Translation】 English version:

There is an intermediate state of existence (Antarabhava). At the juncture of death and rebirth, one should assist the deceased with good deeds, so that the seeds of goodness remain in their intermediate state, preventing them from being reborn into evil realms. Therefore, accumulating merit for the deceased on these days should not be neglected. Offering Banners During the Seven Seven-Day Periods In the northern custom, after a person dies, memorial services are held every seven days for a total of seven times. On each of these days, monks are invited to preside over the service, and paper banners are cut and burned. According to the Pratyutpanna-samadhi Sutra, there are seventeen types of intermediate beings. For example, if the deceased is to be reborn in the heavens, they will see something like a white blanket hanging down. The consciousness of the deceased, upon seeing this, will reach out and grasp it, and then receive the intermediate body of a celestial being. Therefore, the forty-nine days of the seven seven-day periods are the days of death and rebirth in the intermediate state. White paper banners are used to symbolize victory banners, to guide the deceased. Therefore, the banners used to summon the soul are also made of white silk, which is very much in accordance with the teachings of the scriptures. Verification of the Impermanence Bell The Biographies of Eminent Monks of the Tang Dynasty records that the monk Zhixing of Dazhuangyan Temple in the capital was on duty to strike the bell. A monk in the temple had an elder brother who followed Emperor Yang to Yangzhou and died on the way. One night, he appeared in a dream to his wife and said: 'I died of illness in Pengcheng. At the beginning of this month, thanks to the monk Zhixing of Chanding Temple striking the bell, the sound shook the underworld, and those suffering were liberated, and I also benefited from this. You can take ten bolts of silk and offer them to Zhixing to express my gratitude.' His wife followed the instructions in the dream and sent the silk. Zhixing did not accept it but distributed it equally among the monks in the temple. The abbot, Chan Master Gong, asked him: 'What is this method that has such an effect?' Zhixing replied: 'I saw in the Transmission of the Dharma that when King Tata of Kashmir (Kashmir) was suffering, the wheel of karmic retribution stopped when he heard the sound of the bell. So I strike the bell according to the method in the Ekottara Agama Sutra.' (Now, analyzing this passage in detail, whenever the bell is struck for someone, it is to remove suffering, and it must be struck with mindfulness and in accordance with the Dharma). Pre-Cultivating the Seven Seven-Day Periods In the Crowning Victory Sutra, Bodhisattva P'u-kuang (P'u-kuang P'usa) asked the Buddha: 'If good men and women are good at understanding the precepts of the Dharma, know that the body is like an illusion, and pre-cultivate the seven seven-day periods before death, lighting lamps, hanging banners and canopies, and inviting monks to recite scriptures, will they receive a lot of merit?' The Buddha said: 'The merit is immeasurable.' Heavenly Kings on the City Gate The A Brief History of the Sangha records that in the year Renzi of the Tianbao era of the Tang Dynasty, the five kingdoms of Xifan invaded Anxi (Anxi) on the eleventh day of the second month. The court requested troops to be sent to relieve the siege, but it would take months to mobilize troops from ten thousand miles away.

臣奏且詔不空三藏入內持念玄宗秉香爐不空誦仁王護國陀羅尼。方二七遍帝忽見神人可五百員帶甲荷戈在殿前。帝問。不空。對曰。此毗沙門天王第二子。獨健副陛下心。往救安西也。其年四月安西奏二月十一日巳時後城東北三十里雲霧冥晦。中有神可長丈餘。皆被金甲至酉時鼓角大鳴地動山搖。經二日蕃𡨥奔潰斯須城樓上有光明天王現形。謹圖樣隨表進呈因敕諸道節鎮所在州府于城西北隅。各置天王形像。至於佛寺亦敕別院安置。

娑婆世界

正云索訶。又自誓三昧經云。沙訶。漢言忍或云堪忍謂此土剛強難忍故即事立名也。

閻浮提

又云。剡部即此洲名在彌盧山南。故稱南閻浮提。長阿含經云。由閻浮提樹得名也。

贍病

贍病制

僧祇律云。有比丘。久病佛因按行見躬與阿難為洗身及衣曬臥具訖。又為說法佛問汝曾看病否。答不曾佛言汝既不看誰當看汝。乃制戒自今後應看病比丘。若欲供養我應供養病人(西國傳云。唐三藏親至王舍城東北。禮佛洗病僧塔)。

贍病人五德

四分律云。一知病人可食不可食。二不惡病人便利唾吐。三有慈愍心不為衣食。四能經理湯藥。五能為病人說法令歡喜已增長善法。

贍病人六失

增一經云。一不

【現代漢語翻譯】現代漢語譯本

臣下進奏，並且皇帝下詔，讓不空三藏（Amoghavajra，唐代密宗高僧）進入宮內主持法事，玄宗皇帝親自手持香爐，不空三藏誦唸《仁王護國陀羅尼經》。大約誦唸了十四遍后，皇帝忽然看見大約五百名神人，身穿盔甲，手持武器，出現在殿前。皇帝詢問不空三藏。不空三藏回答說：『這是毗沙門天王（Vaiśravaṇa，佛教護法神）的第二個兒子，獨健（Dokken，毗沙門天王之子）前來輔助陛下，去解救安西（Anxi，唐代邊境重鎮）。』當年四月，安西上奏說二月十一日巳時之後，城東北三十里處雲霧昏暗，其中有神靈，身高大約一丈多，都身穿金色盔甲，到酉時鼓角齊鳴，地動山搖。過了兩天，吐蕃軍隊潰敗逃散，不久城樓上有光明天王（Mahāprabhā，佛教神祇）顯現真身。謹將影象繪製下來，隨表章一同進呈。因此皇帝敕令各道節度使、各州府，在城西北角，各自設定天王形象。至於佛寺，也敕令在別院安置天王像。娑婆世界（Sahā world，我們所居住的這個世界）正確的說法是索訶（Sahā）。另外，《自誓三昧經》中說，沙訶（Sahā）。漢譯為『忍』或者『堪忍』，意思是說這個世界的眾生剛強難以調伏，所以根據這個特點來命名。閻浮提（Jambudvīpa，四大部洲之一）又說，剡部（Jambudvīpa）就是這個洲的名字，位於彌盧山（Mount Meru，須彌山）的南方。所以稱為南閻浮提（Southern Jambudvīpa）。《長阿含經》中說，因為閻浮提樹（Jambu tree）而得名。贍病贍病制《僧祇律》中說，有比丘生病很久，佛陀因此親自巡視，看見后親自與阿難（Ānanda，佛陀十大弟子之一）為他洗身，曬衣服和臥具。完畢后又為他說法。佛陀問他，你曾經照顧過病人嗎？回答說沒有。佛陀說，你既然不照顧別人，誰來照顧你呢？於是制定戒律，從今以後應當照顧生病的比丘。如果想要供養我，就應當供養病人（西國傳說中說，唐三藏（Tang Sanzang，唐玄奘）親自到王舍城（Rājagṛha）東北，禮拜佛陀洗病僧的塔）。贍病人五德《四分律》中說，一、知道病人可以吃什麼，不可以吃什麼。二、不厭惡病人的大小便和唾吐。三、有慈悲憐憫心，不爲了衣食而照顧病人。四、能夠處理湯藥。五、能夠為病人說法，令其歡喜，從而增長善法。贍病人六失《增一阿含經》中說，一、不...

【English Translation】 English version

The minister奏 (zòu, memorial to the emperor) and the emperor詔 (zhào, decreed) that the Tripiṭaka master Amoghavajra (不空三藏, a prominent esoteric Buddhist monk of the Tang Dynasty) enter the palace to perform rituals. Emperor Xuanzong (玄宗) personally held the incense burner, and Amoghavajra recited the Benevolent Kings Protecting the Country Dhāraṇī Sūtra (仁王護國陀羅尼經). After reciting it about fourteen times, the emperor suddenly saw about five hundred divine beings, wearing armor and carrying weapons, appearing in front of the palace. The emperor asked Amoghavajra. Amoghavajra replied, 'This is the second son of the Heavenly King Vaiśravaṇa (毗沙門天王, a guardian deity in Buddhism), Dokken (獨健, son of Vaiśravaṇa), who has come to assist Your Majesty in rescuing Anxi (安西, a crucial border town during the Tang Dynasty).' In the fourth month of that year, Anxi reported that after the巳 (sì) hour on the eleventh day of the second month, thirty li (里, a Chinese unit of distance) northeast of the city, the clouds and mist were dark, and there were deities within, each about ten feet tall, all wearing golden armor. By the 酉 (yǒu) hour, drums and horns sounded loudly, and the earth shook. After two days, the Tibetan troops collapsed and fled. Soon after, the Heavenly King Mahāprabhā (光明天王, a Buddhist deity) manifested his true form on the city tower. We have respectfully drawn an image and presented it along with the memorial. Therefore, the emperor ordered the regional military commissioners and prefectures in various circuits to each establish an image of the Heavenly King in the northwest corner of the city. As for Buddhist temples, he also ordered that the Heavenly King's image be placed in separate courtyards. Sahā world (娑婆世界, the world we live in) The correct term is Sahā (索訶). Furthermore, the Self-Vow Samādhi Sūtra (自誓三昧經) states, '沙訶 (Sahā).' It is translated into Chinese as '忍 (rěn, endure)' or '堪忍 (kānrěn, bearable),' meaning that the beings in this world are stubborn and difficult to tame, hence the name is based on this characteristic. Jambudvīpa (閻浮提, one of the four great continents) It is also said that Jambudvīpa (剡部) is the name of this continent, located south of Mount Meru (彌盧山). Therefore, it is called Southern Jambudvīpa (南閻浮提). The Dīrghāgama Sūtra (長阿含經) states that it is named after the Jambu tree (閻浮提樹). Caring for the Sick (贍病) Regulations on Caring for the Sick (贍病制) The Mahāsaṃghika Vinaya (僧祇律) states that there was a bhikṣu (比丘, Buddhist monk) who had been ill for a long time. The Buddha personally inspected him and, upon seeing him, personally washed his body with Ānanda (阿難, one of the Buddha's ten great disciples), and dried his clothes and bedding. After that, he preached the Dharma to him. The Buddha asked him, 'Have you ever cared for the sick?' He replied that he had not. The Buddha said, 'Since you do not care for others, who will care for you?' Therefore, he established a precept that from now on, one should care for sick bhikṣus. If you wish to make offerings to me, you should make offerings to the sick (Western legends say that Tang Sanzang (唐三藏, Xuanzang of the Tang Dynasty) personally went to the northeast of Rājagṛha (王舍城) to pay homage to the stupa of the Buddha who washed the sick monk). Five Virtues of Caring for the Sick (贍病人五德) The Dharmaguptaka Vinaya (四分律) states: 1. Knowing what the sick person can and cannot eat. 2. Not being disgusted by the sick person's excrement, urine, saliva, and sputum. 3. Having compassion and not caring for the sick person for the sake of clothing and food. 4. Being able to manage medicine and decoctions. 5. Being able to preach the Dharma to the sick person, making them happy, thereby increasing their good deeds. Six Losses of Caring for the Sick (贍病人六失) The Ekottarāgama Sūtra (增一阿含經) states: 1. Not...

辯良藥。二懈怠。三喜嗔好睡。四但貪衣食。五不以法供養。六不共病人言語談𥬒。

得病十緣

佛說醫經云。一久坐。二食不節。三多憂愁。四疲極。五淫慾。六瞋恚。七忍大便。八忍小便。九制上風(上風謂呵欠嚏嗽等)。十制下風。

橫死九法

僧祇律云。一知非饒益食而貪食。二不籌量食。三內未消更食。四強擿吐。五已消欲出而強制。六食不隨病。七隨病不籌量。八懶服藥。九無智慧不能調心。

病僧得數數食

僧祇云。佛問病比丘。比丘答我病不損先得數數食。時身得安樂。世尊制戒故我病不損。佛言聽病比丘數數食。

得以酒為藥

分別功德論云。祇園有比丘病經六年優波梨往問所須。答唯思酒優波梨曰。待我問佛遂至園問佛有比丘病思酒為藥。不審可否。佛言。我所製法除病苦者。優波梨復往索酒令飲病尋平復重為說法得羅漢果。佛贊優波梨汝問此事使比丘病瘥又使得道。

無常院

西域傳云。祇桓西北角日光沒處。為無常院。若有病者當安其中意為凡人內心貪著房舍衣缽道具生戀著心無厭背故制此堂令聞名見題悟一切法無彼常故(今稱延壽堂涅槃堂者皆後人隨情愛名之也)。

堂內建佛

南山鈔云。無常堂內建一立像

【現代漢語翻譯】現代漢語譯本辯良藥：一、不辨別好的藥物。二、懈怠：懈怠修行。三、喜嗔好睡：喜歡嗔怒，貪睡。四、但貪衣食：只貪圖衣食。五、不以法供養：不以佛法供養。六、不共病人言語談𥬒：不與病人交談。

得病十緣

佛說醫經云：一、久坐。二、食不節：飲食不節制。三、多憂愁：過多憂愁。四、疲極：過度疲勞。五、淫慾：縱慾。六、瞋恚：嗔恨。七、忍大便：忍住大便。八、忍小便：忍住小便。九、制上風(上風謂呵欠嚏嗽等)：抑制上風（上風指打哈欠、打噴嚏、咳嗽等）。十、制下風：抑制下風。

橫死九法

僧祇律云：一、知非饒益食而貪食：明知是不利於健康的食物卻貪吃。二、不籌量食：不衡量食物的量。三、內未消更食：肚子里的食物還沒消化就繼續吃。四、強擿吐：強行嘔吐。五、已消欲出而強制：已經消化想要排出卻強制忍住。六、食不隨病：飲食不適合病情。七、隨病不籌量：根據病情卻沒有衡量。八、懶服藥：懶得服藥。九、無智慧不能調心：沒有智慧，不能調伏內心。

病僧得數數食

僧祇云：佛問病比丘（bhikkhu，佛教出家男眾）。比丘答我病不損先得數數食。時身得安樂。世尊制戒故我病不損。佛言聽病比丘數數食。

得以酒為藥

分別功德論云：祇園（Jetavana）有比丘病經六年優波梨（Upali）往問所須。答唯思酒優波梨曰。待我問佛遂至園問佛有比丘病思酒為藥。不審可否。佛言。我所製法除病苦者。優波梨復往索酒令飲病尋平復重為說法得羅漢果（Arhat）。佛贊優波梨汝問此事使比丘病瘥又使得道。

無常院

西域傳云：祇桓（Jetavana）西北角日光沒處。為無常院。若有病者當安其中意為凡人內心貪著房舍衣缽道具生戀著心無厭背故制此堂令聞名見題悟一切法無彼常故(今稱延壽堂涅槃堂者皆後人隨情愛名之也)。

堂內建佛

南山鈔云：無常堂內建一立像

【English Translation】 English version Distinguishing Good Medicine: 1. Not distinguishing good medicine. 2. Laziness: Being lazy in practice. 3. Liking Anger and Sleep: Liking anger and being fond of sleep. 4. Only Greedy for Clothing and Food: Only being greedy for clothing and food. 5. Not Making Offerings with the Dharma: Not making offerings with the Buddha's teachings. 6. Not Speaking or Conversing with the Sick: Not speaking or conversing with the sick.

Ten Causes of Illness

The Sutra on Medicine Spoken by the Buddha says: 1. Prolonged sitting. 2. Immoderate Eating: Eating without moderation. 3. Much Worry: Excessive worry. 4. Extreme Fatigue: Extreme fatigue. 5. Lust: Indulgence in lust. 6. Anger: Anger. 7. Holding Back Bowel Movements: Holding back bowel movements. 8. Holding Back Urination: Holding back urination. 9. Suppressing Upper Winds (Upper winds refer to yawning, sneezing, coughing, etc.): Suppressing upper winds (referring to yawning, sneezing, coughing, etc.). 10. Suppressing Lower Winds: Suppressing lower winds.

Nine Ways of Untimely Death

The Saṃghika-vinaya says: 1. Knowing food is not beneficial but still eating it greedily. 2. Not measuring food: Not measuring the amount of food. 3. Eating more before the previous food is digested: Continuing to eat before the food inside is digested. 4. Forcibly inducing vomiting: Forcibly inducing vomiting. 5. Forcibly holding back what is digested and wants to be expelled: Forcibly holding back what is digested and wants to be expelled. 6. Food not suitable for the illness: Food not suitable for the illness. 7. Not measuring according to the illness: Not measuring according to the illness. 8. Lazy to take medicine: Being lazy to take medicine. 9. Lacking wisdom and unable to tame the mind: Lacking wisdom and unable to tame the mind.

Sick Monks Allowed to Eat Frequently

The Saṃghika says: The Buddha asked a sick bhikkhu (Buddhist monk). The bhikkhu replied, 'My illness does not worsen when I am allowed to eat frequently. At that time, my body feels at ease. Because the World-Honored One has established precepts, my illness does not worsen.' The Buddha said, 'Sick bhikkhus are allowed to eat frequently.'

Allowed to Use Wine as Medicine

The Distinguishing Merits Treatise says: In Jetavana, there was a bhikkhu who had been ill for six years. Upali went to ask what he needed. He replied that he only desired wine. Upali said, 'Wait for me to ask the Buddha.' Then he went to the garden and asked the Buddha, 'There is a bhikkhu who is ill and desires wine as medicine. I do not know if it is permissible.' The Buddha said, 'What I have prescribed is to remove the suffering of illness.' Upali then went to get wine and had him drink it. The illness was quickly cured, and he again preached the Dharma and attained the fruit of an Arhat (Enlightened being). The Buddha praised Upali, 'Your asking about this matter has caused the bhikkhu's illness to be cured and has also enabled him to attain the Way.'

Impermanence Hall

The Records of the Western Regions says: In the northwest corner of Jetavana, where the sunlight sets, is the Impermanence Hall. If there are sick people, they should be placed there. The intention is that ordinary people's minds are greedy for houses, robes, bowls, and tools, and they develop attachment without aversion. Therefore, this hall is established so that upon hearing its name and seeing its inscription, they will awaken to the fact that all dharmas are impermanent (what is now called Longevity Hall or Nirvana Hall are names given by later people according to their feelings and attachments).

Placing a Buddha Image in the Hall

The Nanshan Commentary says: An upright statue is placed inside the Impermanence Hall.

金薄涂之。面向西方左手中指系一五彩幡幡腳曳地有比丘病甚者當洗拭易衣安置(像后)左手執幡腳作隨佛往生之意也。贍病者當爲燒香散華𠇮僧唸誦乃至隨機說法(鈔有廣文)若至甚者不更移動只於像后以俟命終。或有吐唾便利贍病人隨時除去無有罪也(鈔有問答)。

為病人唸誦

華嚴經第十五賢首菩薩品偈云。又放光明名見佛　此光覺悟將沒者　令隨憶念見如來　命終得生其凈國　見有臨終勸唸佛　又示尊像令瞻敬　俾于佛所深歸仰　是故得成此光明　稱十念者即是念十聲阿彌陀佛(觀經云。臨終遇知識教稱十聲阿彌陀佛得生第九品十疑論問云。眾生造惡無量。云何臨終十念成就即得往生出過三界結業答眾生造惡是有間心臨終唸佛是無間心善心猛利故承佛願力故)。

說法示導

十誦律云。應隨時到病者。為說法是道非道發其智慧或隨他先習而讚歎之令生歡喜(南山鈔有文)以臨終時妄業競集多無立志此是一期善惡升沉天隔應以經卷手示題目又將佛像對面觀矚常說法語唸佛慎勿傳於世事。

捨墮

今有比丘。病出衣缽。唱賣施僧。謂之捨墮。此但用名。而不得其實也。出要儀云。梵語尼薩耆。舊翻為捨墮。即是六聚罪名一也。謂因財事生犯貪慢心。強制舍入僧故。如聲論

【現代漢語翻譯】現代漢語譯本：用金箔塗飾佛像。佛像面向西方，左手中指繫上一條五彩幡，幡腳拖在地上。如果有比丘病得很重，應當洗凈擦拭身體，更換衣服，安置在佛像後面，左手拿著幡腳，作出跟隨佛往生的意思。照顧病人的人應當為其燒香、散花、供養僧眾、唸誦經文，乃至隨機說法（鈔中有詳細的說明）。如果病情非常嚴重，不再移動病人，只在佛像後面等待其命終。或者病人有嘔吐、大小便等情況，照顧病人的人隨時清除，沒有罪過（鈔中有問答）。為病人唸誦《華嚴經》第十五賢首菩薩品偈中說：『又放光明名見佛，此光覺悟將沒者，令隨憶念見如來，命終得生其凈國。』見到有人臨終時，勸他念佛，又展示佛像讓他瞻仰恭敬，使他對佛產生深深的歸依和仰慕，因此得以成就這種光明。稱念『十念』，就是念十聲阿彌陀佛（Amitabha，音譯，意為無量光佛）。（《觀經》說：臨終時遇到善知識教他稱念十聲阿彌陀佛，可以往生到第九品。《十疑論》問：眾生造作惡業無量，為什麼臨終十念成就就能往生，超出三界結業？答：眾生造作惡業是有間斷的，臨終唸佛是無間斷的，善心猛利，所以承蒙佛的願力）。說法示導《十誦律》說：『應當隨時到病者處，為他說法，分辨什麼是道，什麼不是道，啓發他的智慧，或者隨順他先前所學的而讚歎他，使他生起歡喜心。』（南山鈔中有文）因為臨終時妄想雜念紛紛涌現，大多沒有堅定的意志，這是此生善惡升沉的關鍵時刻，應當用經卷指給他看經題，又將佛像面對著他，讓他觀看瞻仰，常常說佛法，唸佛，切勿說世俗的事情。捨墮現在有比丘，生病後將衣缽拿出來，唱賣施捨給僧眾，稱之為『捨墮』。這只是用了這個名稱，而沒有得到它的實際意義。《出要儀》說：『梵語尼薩耆（Nissaggiya，音譯，意為捨墮），舊譯為捨墮，就是六聚罪名之一。』意思是說因為財物的事情而生起犯貪婪、傲慢的心，強制性地舍入僧眾。

【English Translation】 English version: Gild the Buddha image with gold leaf. The image should face west, and a five-colored banner should be tied to the middle finger of the left hand, with the foot of the banner trailing on the ground. If a Bhikkhu (Buddhist monk) is very ill, he should be washed, wiped clean, and have his clothes changed, and be placed behind the Buddha image, holding the foot of the banner in his left hand, as if following the Buddha to be reborn in the Pure Land. The person caring for the sick should burn incense, scatter flowers, make offerings to the Sangha (Buddhist monastic community), recite scriptures, and even preach the Dharma (Buddhist teachings) according to the situation (the commentary has detailed explanations). If the illness is very serious, do not move the patient anymore, just wait behind the Buddha image for him to die. Or if the patient vomits or has bowel movements, the person caring for the sick should remove it at any time, and there is no sin (the commentary has questions and answers). Reciting Scriptures for the Sick The verse in the fifteenth chapter, 'Virtuous Leader Bodhisattva,' of the Avatamsaka Sutra (Flower Garland Sutra) says: 'Again, it emits light called 'Seeing the Buddha,' this light awakens those who are about to die, causing them to follow and remember seeing the Tathagata (Buddha), and at the end of their lives, they will be reborn in his Pure Land.' When you see someone dying, encourage them to recite the Buddha's name, and show them the Buddha image so they can look at it with reverence, causing them to have deep refuge and admiration for the Buddha, and therefore they can achieve this light. Reciting 'ten thoughts' means reciting the name of Amitabha Buddha (Amitabha, transliteration, meaning Infinite Light Buddha) ten times. (The Contemplation Sutra says: When you meet a good teacher at the end of your life who teaches you to recite the name of Amitabha Buddha ten times, you can be reborn in the ninth grade. The Ten Doubts Treatise asks: Sentient beings create limitless evil karma, why can they be reborn after achieving ten thoughts at the end of their lives, transcending the karma of the three realms? The answer is: Sentient beings create evil karma intermittently, but reciting the Buddha's name at the end of their lives is uninterrupted, and the good mind is strong, so they receive the power of the Buddha's vows). Preaching and Guidance The Ten Recitation Vinaya (rules of monastic discipline) says: 'You should go to the sick person at any time, preach the Dharma to him, distinguish what is the path and what is not the path, enlighten his wisdom, or praise him according to what he has learned before, so that he may generate joy.' (The Nanshan Commentary has text) Because at the time of death, delusional thoughts arise one after another, and most people do not have firm will, this is the critical moment for the rise and fall of good and evil in this life, you should point to the title of the sutra with the scripture, and also face the Buddha image towards him, so that he can look at it with reverence, and often speak the Dharma and recite the Buddha's name, and do not talk about worldly affairs. Nissaggiya Pacittiya (Forfeiture and Confession) Now there are Bhikkhus who, after becoming ill, take out their robes and bowls and sell them to donate to the Sangha, calling it 'Nissaggiya Pacittiya.' This is just using the name, but not getting its actual meaning. The Essentials of Leaving the World Ritual says: 'The Sanskrit word is Nissaggiya (Nissaggiya, transliteration, meaning forfeiture), which is translated as Nissaggiya Pacittiya, which is one of the six groups of offenses.' It means that because of the matter of wealth, a greedy and arrogant mind arises, and it is forcibly donated to the Sangha.

翻為盡舍。謂舍。財舍心舍罪。若不盡舍還成相染。

打無常磬

增輝記云。未終時長打磬。令其聞聲。發其善思。得生善處。智者大師臨終時。語維那曰。人命終時。得聞磬聲增其正念。惟長惟久。勿令聲絕。以氣盡為期。

風刀

正法念經云。命終時刀風皆動。如千尖刀刺其身上。十六分中猶不及一。若有善業。則不多苦惱○顯宗論云。為人好發言。譏刺他人。隨實不實。傷切人心。由此。當招風刀之苦。

命終心

唯識鈔云命終心起四種愛。即一切有情善惡。受身之根本也。一者。于其自身。起現有愛。二者。于現眷屬。起貪喜俱行愛。三者。于現田宅資生業。起彼彼喜樂愛。四者。于當來生。起後有愛。且四愛中。前三是助潤生。后一是正潤生。謂于當來生地起故。亦名受生心。此心位。若得人善巧策發。聞佛名磬聲。令專系聖境。以不顛倒故。必隨愿往生善趣。

悶絕位

梵語。末摩此云死穴。或云。死節以病觸此處有悶絕生故雖死而心頭熱也。緣第八識未舍故。

死位

瑜伽論云。謂壽量極故○雜阿含經云。壽暖識三法舍離名死○唯識疏云。身壞命終。將入滅相。方名死緣。大乘宗滅相屬過去故○正法念處經偈云。不擇于貧富少壯。及老

【現代漢語翻譯】現代漢語譯本『翻為盡舍』，意為捨棄。包括財物上的捨棄、內心的捨棄和罪業的捨棄。如果不能完全捨棄，反而會形成執著和污染。

『打無常磬』

《增輝記》中說：在臨終時持續敲擊磬，使其聽到磬聲，引發善良的思念，從而能夠往生到好的地方。智者大師臨終時，告訴維那（寺院中負責僧眾事務的人）說：『人在臨終時，聽到磬聲可以增強其正念。要持續不斷地敲擊，不要讓磬聲停止，直到氣息停止為止。』

『風刀』

《正法念經》中說：臨命終時，刀風發動，如同千萬把尖刀刺在身上，即使是善業深厚的人，痛苦也難以忍受，但與惡業比起來，還不及後者的十六分之一。如果生前造作惡業，將承受更大的痛苦。顯宗的論典中說：如果有人喜歡隨意發言，譏諷他人，無論所說是真是假，都會傷害人心。因此，這樣的人會招致風刀之苦。

『命終心』

《唯識鈔》中說：臨命終時會生起四種愛，這是一切有情眾生受生的根本。第一種是對自身的愛，即對現有身體的執愛。第二種是對現有眷屬的愛，即伴隨著貪戀和喜悅的愛。第三種是對現有的田宅和資生事業的愛，即對這些事物所帶來的喜樂的愛。第四種是對未來生的愛，即對未來存在的執愛。在這四種愛中，前三種是輔助潤生的，后一種是直接潤生的，因為是對未來生所產生的執愛，所以也稱為受生心。在這個關鍵時刻，如果能夠得到善巧的引導和啓發，聽到佛的名號和磬聲，並專注于聖境，不產生顛倒妄想，就一定能夠隨愿往生到善趣。

『悶絕位』

梵語『末摩』（Marma）意為死穴，也稱為死節，因為觸碰到這些地方會導致悶絕。即使人已經死亡，心頭仍然會有熱度，這是因為第八識（阿賴耶識）還沒有捨棄身體的緣故。

『死位』

《瑜伽師地論》中說：這是指壽命已經到了盡頭。《雜阿含經》中說：壽命、暖氣和意識三者分離，就稱為死亡。《唯識疏》中說：身體壞滅，生命終結，即將進入滅相的狀態，才稱為死亡的因緣。大乘宗認為滅相屬於過去。《正法念處經》的偈頌中說：死亡不會選擇貧富、少壯和衰老。

【English Translation】 English version 'Turning into complete giving' means to relinquish. This includes relinquishing possessions, relinquishing the mind, and relinquishing sins. If one cannot relinquish completely, it will instead form attachments and defilements.

'Striking the Impermanence磬(Qìng)'

The Zeng Hui Ji (增輝記) states: 'Continuously strike the磬(Qìng) at the time of death, so that the dying person can hear the sound, evoke virtuous thoughts, and be reborn in a good realm.' When Master Zhi Zhe (智者大師) was dying, he told the Verina (維那, the one in charge of monastic affairs): 'When a person is dying, hearing the sound of the磬(Qìng) can increase their right mindfulness. Strike it continuously and for a long time, do not let the sound stop, until the breath ceases.'

'Wind Knives'

The Zheng Fa Nian Jing (正法念經) states: 'At the time of death, the wind knives move, like thousands of sharp knives stabbing the body. Even for those with good karma, the suffering is unbearable, but it is still less than one-sixteenth of the suffering of those with bad karma.' If one has created bad karma in their lifetime, they will endure even greater suffering. The Xian Zong (顯宗) treatises state: 'If someone likes to speak carelessly, mocking others, whether what they say is true or false, they will hurt people's hearts. Therefore, such people will incur the suffering of wind knives.'

'Mind at the Time of Death'

The Wei Shi Chao (唯識鈔) states: 'At the time of death, four kinds of love arise, which are the root of all sentient beings' rebirths.' The first is love for oneself, which is attachment to the existing body. The second is love for existing family members, which is love accompanied by greed and joy. The third is love for existing fields, houses, and means of livelihood, which is love for the joy and happiness that these things bring. The fourth is love for future lives, which is attachment to future existence. Among these four loves, the first three are auxiliary causes for rebirth, and the last one is the direct cause for rebirth, because it is attachment to future lives, so it is also called the mind of receiving rebirth. At this crucial moment, if one can receive skillful guidance and inspiration, hear the name of the Buddha and the sound of the磬(Qìng), and focus on the sacred realm, without producing inverted delusions, one will surely be able to be reborn in a good realm according to their wishes.

'Position of Fainting'

The Sanskrit word 'Marma (末摩)' means 'death point', also called 'death node', because touching these places can cause fainting. Even after a person has died, there will still be heat in the heart, because the eighth consciousness (Alaya Consciousness, 阿賴耶識) has not yet abandoned the body.

'Position of Death'

The Yoga-bhumi Shastra (瑜伽師地論) states: 'This refers to the end of one's lifespan.' The Samyukta Agama Sutra (雜阿含經) states: 'The separation of lifespan, warmth, and consciousness is called death.' The Wei Shi Shu (唯識疏) states: 'The destruction of the body, the end of life, and the imminent entry into the state of cessation are called the causes of death. The Mahayana school believes that the state of cessation belongs to the past.' The verse in the Zheng Fa Nian Chu Jing (正法念處經) states: 'Death does not choose between the poor and the rich, the young and the old.'

年。若在家出家。無不為死壞。

問舍戒

問。三位之中戒於何舍。答大毗婆沙論云。將死時身力羸劣。或斷末摩苦惱觸故。便失所受身。語律儀本所要期。至最後命終剎那心。與律儀一時俱失緣由心引起從心發生心舍故戒隨舍也。

無常

攝大乘論云。有三種。一念念壞滅無常。二和合離散無常。三畢竟如是無常○唯識疏釋。無常有二義。一有生滅體是無常。二無他常故名無常。

沙門不應畏死

婆沙論云。待死如寄客去如至大會多集福德故舍命時無畏。復作是念隨所受身。末後心滅為死。若爾心念念滅。皆應有畏。非但末後心滅可畏也。

沙門以寂滅為樂

僧祇律云。欲求寂滅樂。當學沙門法○涅槃經云。諸行無常。是生滅法。生滅滅已。寂滅為樂。論云。寂滅為樂者。若言滅法為樂者此義不然。何以故。為有現在滅是過去已滅法殘故。以有殘故非樂也。若滅現在生為樂者。此義不然。何以故。有未來生是現在生殘故。以有殘故非樂也。若言未來生是常者。此義不然。生必有滅故非樂也。若能令未來應生滅法而不得生乃可為樂耳。此為正義。

驗來果

瑜伽論云。此有情者。非色非心。假名為命。諸師相傳。造善之人。先從下冷觸。至臍已上暖者

【現代漢語翻譯】現代漢語譯本：年歲增長，無論是在家之人還是出家之人，都無法避免死亡的到來。

問：舍戒問：在三種律儀（身律儀、語律儀、意律儀）中，戒律在何時捨棄？答：《大毗婆沙論》中說，臨終之時，身體虛弱，或者因為斷末摩（重要關節）而感到痛苦，因此失去所受的身律儀。語律儀原本所期望的，是直至最後命終的剎那，心與律儀同時失去。因為心引起、從心發生、心捨棄的緣故，戒律也隨之捨棄。

無常《攝大乘論》中說，有三種無常：一是念念壞滅的無常，二是和合離散的無常，三是畢竟如此的無常。《唯識疏》解釋說，無常有兩種含義：一是有生滅的本體，所以是無常；二是由於沒有恒常不變的性質，所以稱為無常。

沙門不應畏懼死亡《婆沙論》中說，對待死亡應該像對待寄宿的客人離去，又像參加盛大的集會，因為積累了許多福德，所以在捨棄生命的時候沒有畏懼。又可以這樣想，隨著所受的身體，最後的心識滅去就是死亡。如果這樣說，那麼心識唸唸都在滅去，都應該感到畏懼。但並非只有最後的心識滅去才值得畏懼。

沙門以寂滅為樂《僧祇律》中說，想要追求寂滅的快樂，應當學習沙門之法。《涅槃經》中說，諸行無常，是生滅之法，生滅滅盡，寂滅才是真正的快樂。《論》中說，所謂寂滅為樂，如果說滅法是快樂，這種說法是不對的。為什麼呢？因為有現在的滅，是過去已滅之法的殘餘。因為有殘餘，所以不是快樂。如果滅掉現在的生是快樂，這種說法也是不對的。為什麼呢？因為有未來的生，是現在生的殘餘。因為有殘餘，所以不是快樂。如果說未來的生是常，這種說法也是不對的，因為生必定有滅，所以不是快樂。如果能夠使未來應生的滅法而不得生，才可以稱為快樂。這才是正確的解釋。

驗證來果《瑜伽論》中說，這些有情眾生，非色非心，只是假名為命。諸位老師相傳，造善之人，先從下身開始感到寒冷，直到肚臍以上感到溫暖。

【English Translation】 English version: Years pass, and whether one is a layperson or a monastic, death is inevitable.

Question on Abandoning Precepts Question: Among the three disciplines (body, speech, and mind), when are the precepts abandoned? Answer: The Mahavibhasa Shastra says that at the time of death, the body is weak, or because of the pain of severed marmas (vital points), the received bodily discipline is lost. The originally intended verbal discipline lasts until the final moment of death, when the mind and the discipline are lost simultaneously. Because the mind initiates, arises from, and abandons, the precepts are also abandoned accordingly.

Impermanence The Mahayana-samgraha says that there are three types of impermanence: first, the impermanence of moment-to-moment destruction; second, the impermanence of union and separation; and third, the impermanence of ultimate suchness. The Vijnaptimatrata-siddhi Shastra explains that impermanence has two meanings: first, it has a nature of arising and ceasing, so it is impermanent; second, because it does not have a constant and unchanging nature, it is called impermanent.

A Shramana Should Not Fear Death The Vibhasa Shastra says that one should treat death like the departure of a lodging guest, or like attending a grand gathering, because one has accumulated much merit, so there is no fear when abandoning life. One can also think that with the body one has received, the final cessation of consciousness is death. If this is the case, then consciousness ceases moment by moment, and one should be afraid of each moment. But it is not only the final cessation of consciousness that is worth fearing.

A Shramana Takes Nirvana as Joy The Samghika-vinaya says that if one wants to seek the joy of nirvana, one should study the Dharma of a shramana. The Nirvana Sutra says that all conditioned things are impermanent, they are subject to arising and ceasing; when arising and ceasing cease, nirvana is true joy. The Shastra says that so-called nirvana as joy, if one says that the cessation of Dharma is joy, this is not correct. Why? Because there is present cessation, which is the residue of past ceased Dharmas. Because there is residue, it is not joy. If ceasing the present arising is joy, this is also not correct. Why? Because there is future arising, which is the residue of present arising. Because there is residue, it is not joy. If one says that future arising is constant, this is also not correct, because arising must have cessation, so it is not joy. If one can cause the Dharma of future arising and ceasing not to arise, then it can be called joy. This is the correct explanation.

Verifying the Coming Result The Yogacarabhumi-shastra says that these sentient beings are neither form nor mind, but are merely given the provisional name of life. The teachers transmit that those who create good karma first feel coldness from the lower body, and warmth above the navel.

。然後氣盡。即生人中。若至頭面后頂暖乃氣盡。即生天上。若造惡者。從上冷至腰熱后氣盡。生餓鬼中。從腰膝已上熱氣盡。生傍生中。若從膝已下至足。熱氣盡者。生地獄中。若無學聖人入涅槃。或心及頂皆暖也。

送終

初亡

釋氏死。謂涅槃。圓寂。歸真。歸寂。滅度。遷化。順世。皆一義也。隨便稱之。蓋異俗也。

龕子

(音堪。唐韻云龕塔也)今釋氏之週身。其形如塔。故名龕(方誌云受也。廣雅云。盛也。此名蓋異俗也)南山鈔云。作絹棺覆尸。此為無龕子。故制若船。籥子以竹為骨。白絹鞔之○周禮曰。周尸曰棺。棺寬也。釋名曰棺關也。白虎通曰所以有棺者。以掩藏形惡也。

安龕柩

(音舊)白虎通云。在棺曰柩。柩究也。久也。不復彰也。釋名曰。柩究也。送終隨身之制。皆究備也。釋氏則云。設利羅。此云骨身。即全身舍利也。夫釋氏安龕柩不可習俗沽務生善也。若應之大師五杉集頗合禮式或堂有三間。即置龕于西間面向南前設一燈一香而已。中一間用白幕。自南達北。金城柱。而東洎南三面幃之。于中設繩床。掛真影。香華供養。以時設食。用白紙作娑羅華。八樹以簇繩床。表雙林之相床。西別設一儀床。置平生道具之屬。繩床后。正北幕

【現代漢語翻譯】現代漢語譯本：然後氣息斷絕，就會轉生到人道中。如果到頭面和後腦勺還溫暖，那就是氣息斷絕，會轉生到天道。如果造惡業的人，從上身開始變冷，到腰部發熱后氣息斷絕，就會轉生到餓鬼道中。如果從腰部到膝蓋以上熱氣散盡，就會轉生到畜生道中。如果從膝蓋以下到腳部，熱氣散盡，就會墮入地獄道中。如果無學聖人入涅槃，或者心臟和頭頂都是溫暖的。

送終

初亡

佛教徒去世，稱為涅槃（Nirvana，指脫離輪迴的境界）、圓寂（Parinirvana，指完全的寂滅）、歸真、歸寂、滅度（extinction）、遷化（transformation）、順世（following the world），都是一個意思。可以隨便稱呼，這是一種不同的習俗。

龕子（kan zi）

（音堪。唐韻說龕就是塔。）現在佛教徒的週身，其形狀像塔，所以叫做龕（kan）（方誌說龕是容納的意思，廣雅說龕是盛放的意思。這個名稱大概是不同的習俗）。南山鈔中說，用絹布做棺材覆蓋屍體，這是沒有龕子的情況，所以製作得像船一樣。籥子用竹子做骨架，用白絹蒙上。周禮說，周尸叫做棺。棺，是寬大的意思。釋名說，棺，是關閉的意思。白虎通說，之所以有棺材，是爲了遮掩屍體的醜惡。

安龕柩（an kan jiu）

（音舊）白虎通說，放在棺材裡的叫做柩。柩，是最終的意思，長久的意思，不再顯露的意思。釋名說，柩，是最終的意思，送終時隨身使用的東西，都準備齊全了。佛教徒則說，設利羅（Sarira），這裡指的是骨身，也就是全身舍利。佛教徒安放龕柩，不應該學習世俗的沽名釣譽，而應該生起善念。如果按照大師的五杉集，就頗為符合禮儀規範。或者堂屋有三間，就把龕放在西邊的房間，面朝南，前面設定一盞燈和一炷香就可以了。中間的房間用白色的帷幕，從南到北，金城柱，而東邊到南邊三面都用帷幕圍起來。在中間設定繩床，掛著真人的畫像，用香和花供養，按時供奉食物。用白紙做娑羅樹花，八棵樹簇擁著繩床，象徵雙林入滅的景象。繩床西邊另外設定一張儀床，放置平生使用的道具等物品。繩床後面，是正北方的帷幕。

【English Translation】 English version: Then, when the breath ceases, one is reborn in the human realm. If warmth remains at the head, face, and back of the head when the breath ceases, one is reborn in the heavens. If one has committed evil deeds, and the body cools from the top down, with heat remaining at the waist when the breath ceases, one is reborn in the realm of hungry ghosts (Preta). If the heat dissipates from the waist to above the knees, one is reborn in the animal realm (Tiryak). If the heat dissipates from below the knees to the feet, one falls into the hell realm (Naraka). If a non-learning saint (Arhat) enters Nirvana (Nirvana, liberation from the cycle of rebirth), the heart and crown of the head remain warm.

Funeral Arrangements

Initial Demise

The death of a Buddhist is referred to as Nirvana (Nirvana, a state of liberation), Parinirvana (Parinirvana, complete extinction), returning to truth, returning to stillness, extinction (extinction), transformation (transformation), following the world (following the world), all meaning the same thing. One can use any of these terms; it is simply a different custom.

Niche (Kan zi)

(Pronounced 'kan'. The Tang Rhymes dictionary says a niche is a pagoda.) The entire body of a deceased Buddhist is placed in a structure shaped like a pagoda, hence the name niche (kan) (Local chronicles say 'kan' means to contain, and the Guangya dictionary says it means to hold. This name is likely a different custom). The Nanshan Commentary says that using a silk coffin to cover the corpse is considered not having a niche, so it is made like a boat. The frame is made of bamboo, covered with white silk. The Zhou Rituals says that covering the corpse is called a coffin. 'Coffin' means wide. The Explanation of Names says that 'coffin' means to close. The Comprehensive Discussions in the White Tiger Hall says that the reason for having a coffin is to conceal the ugliness of the corpse.

Placing the Niche and Coffin (An Kan Jiu)

(Pronounced 'jiu') The Comprehensive Discussions in the White Tiger Hall says that what is placed in the coffin is called a coffin. 'Coffin' means ultimate, long-lasting, and no longer visible. The Explanation of Names says that 'coffin' means ultimate, and all the items used for the funeral are fully prepared. Buddhists refer to it as Sarira (Sarira), which refers to the bone body, or the complete body relics. When placing the niche and coffin for a Buddhist, one should not imitate worldly practices of seeking fame and profit, but instead generate good thoughts. If one follows the Five Cypress Collection of the Great Master, it is quite in accordance with ritual norms. If the hall has three rooms, the niche should be placed in the western room, facing south, with a lamp and incense placed in front. The middle room should have a white curtain stretching from south to north, with Jin Cheng pillars, and the east and south sides should be draped with curtains. A rope bed should be placed in the middle, with a portrait of the deceased hanging above, and offerings of incense and flowers. Food should be offered at appropriate times. White paper should be used to make Sal tree flowers, with eight trees surrounding the rope bed, symbolizing the scene of entering Nirvana in the twin Sala trees. A separate ceremonial bed should be placed to the west of the rope bed, with the deceased's personal belongings placed on it. Behind the rope bed is the curtain on the north side.

內。名子位。即是弟子受吊之位也。請以普通子遠大師喪儀應之。五杉集參詳用之。一則免知禮者嗤。二則生世人之善心矣。

服制

釋氏之喪服。讀涅槃經。並諸律。並無其制。今準增輝記。引禮云。服有三。一正服。二義服。三降服。白虎通曰。弟子于師。有君臣父子朋友之道故。生則尊敬而親之。死則哀痛之。恩深義重。故為降服○釋氏喪儀云。若受業和尚。同於父母。訓育恩深。例皆三年服。若依止師資餐法訓次於和尚隨喪服。五杉云。師服者。皆同法服。但用布稍粗純染黃褐。增輝云。但染蒼皴之色。稍異於常爾。有人呼墨黲衣。為衰服。蓋昧之也。言衰者(衰音崔或作缞)俗禮喪服傳云。衣上之物則有袪袂衰燕尾衣帶下尺負版等同名衰服者。其衰之制。用布長六寸。像六腑薄四寸象四時綴于衣左襟廣袤當心言衰者摧也。像孝子心思親摧傷也。故稱斬衰齊衰(齊音咨)焉衣本不名衰蓋從此布以名也。此衰布至小祥先除之。墨黲前法衣中有釋。

杖

有二種。一喪父曰。斬衰(言斬者喪君父夫心如斬截也)苴杖苴惡也。用竹陽也。大如腰經。圍七寸二分(經音迭言實也。傷椎之貫也)。精義云。苴杖用竹。蓋以體圓性正欲明孝子心哀痛自然圓足有終身之憂斷而用之無所厭殺也。長齊

【現代漢語翻譯】現代漢語譯本：內。名字位，即是弟子接受弔唁的位置。請按照普通子遠大師的喪儀來辦理，參考《五杉集》進行詳細安排。這樣做，一方面可以避免被懂禮儀的人嘲笑，另一方面可以引發世人的善心。

服制

關於僧人的喪服，《涅槃經》以及各種律典中都沒有明確的規定。現在參照《增輝記》引用的禮儀，其中說喪服有三種：一是正服，二是義服，三是降服。《白虎通》中說，弟子對待老師，有如君臣、父子、朋友之間的道義關係，所以老師在世時要尊敬親近，去世后要哀痛。因為恩情深厚，道義重大，所以要穿降服。○《釋氏喪儀》中說，如果受業和尚，如同父母一樣，教導培育的恩情深重，按照慣例都要服喪三年。如果依止的師父，在飲食起居和佛法訓導方面次於和尚，則按照隨喪服的規定。《五杉集》中說，師父的喪服，都與法服相同，只是用的布料稍微粗糙，顏色染成黃褐色。《增輝記》中說，只是染成灰暗的顏色，與平常的法衣稍有不同。有人把墨黲色的衣服稱為衰服，這是不瞭解情況。所謂『衰』（讀音為cuī，也有寫作『缞』的），俗禮喪服中說，穿在衣服上面的東西，有袪袂、衰、燕尾、衣帶下尺、負版等，都叫做衰服。這種衰的製作方法是，用六寸長的布，象徵六腑；用四寸寬的布，象徵四時，縫在衣服的左襟上，寬窄正好在心口的位置。說『衰』，是『摧』的意思，象徵孝子思念親人而內心摧傷。所以稱為斬衰、齊衰（讀音為zī）。衣服本來不叫衰，大概是從這塊布開始命名的。這塊衰布要到小祥的時候才去除。墨黲色的前法衣中有解釋。

杖

手杖有兩種。一是喪父時用的，稱為斬衰（意思是喪失君父丈夫，內心如被斬斷一樣）苴杖，苴是粗惡的意思。用竹子，象徵陽。手杖的粗細，大約像腰那麼粗，圓周七寸二分（經，意思是實，指傷椎的貫穿）。《精義》中說，苴杖用竹子，是因為竹子外形圓潤，性質正直，想要表明孝子的心哀痛自然圓滿，有終身的憂傷，斷而用之，沒有厭倦的時候。長度與身高相齊。

【English Translation】 English version: Inner. The position for the name tablet is the position where disciples receive condolences. Please handle it according to the funeral rites of the ordinary Master Ziyuan, and refer to the 'Wu Shan Ji' for detailed arrangements. By doing so, on the one hand, it can avoid being ridiculed by those who understand etiquette, and on the other hand, it can arouse the good intentions of the world.

Mourning Garments

Regarding the mourning garments of monks, there are no clear regulations in the 'Nirvana Sutra' and various Vinaya texts. Now, referring to the etiquette cited in the 'Zeng Hui Ji', it says that there are three types of mourning garments: first, the formal garment; second, the righteous garment; and third, the reduced garment. The 'Bai Hu Tong' says that disciples treat their teachers with the moral relationship of ruler and subject, father and son, and friends, so they should respect and be close to their teachers when they are alive, and mourn them when they pass away. Because the kindness is deep and the righteousness is great, they should wear reduced mourning garments. ○ 'Shi Shi Sang Yi' says that if the Upadhyaya (ordination teacher) is like parents, and the kindness of teaching and nurturing is profound, then according to the custom, they should wear mourning garments for three years. If the teacher who is relied upon is second to the Upadhyaya in terms of diet and Dharma instruction, then follow the regulations for mourning garments accordingly. 'Wu Shan Ji' says that the mourning garments for teachers are the same as the Dharma garments, but the fabric used is slightly rougher and the color is dyed yellowish-brown. 'Zeng Hui Ji' says that it is only dyed a dark gray color, which is slightly different from the usual Dharma garments. Some people call ink-black clothes mourning garments, which is a misunderstanding. The so-called 'Cui' (pronounced cuī, also written as '缞'), in the secular mourning rites, it is said that the things worn on top of the clothes include qumei (sleeve bands), cui, swallowtails, a ruler hanging from the belt, and a carrying board, all of which are called cui garments. The method of making this cui is to use a six-inch long piece of cloth, symbolizing the six viscera; use a four-inch wide piece of cloth, symbolizing the four seasons, and sew it on the left lapel of the garment, with the width and length just at the heart. Saying 'cui' means 'to break', symbolizing the filial son's thoughts of his parents and the breaking of his heart. Therefore, it is called Zhan Cui (severely cut) and Qi Cui (evenly cut). The garment was not originally called cui, but it was probably named after this piece of cloth. This piece of cui cloth is removed at the Xiao Xiang (minor mourning) ceremony. There is an explanation of ink-black former Dharma garments.

Staff

There are two types of staffs. One is used when mourning a father, called Zhan Cui (meaning that losing the ruler, father, or husband is like being cut off in the heart), and the cu zhang (rough staff), where cu means rough and bad. Bamboo is used, symbolizing yang. The thickness of the staff is about the thickness of the waist, with a circumference of seven inches and two fen (jing, meaning solid, referring to the piercing of the injured vertebra). 'Jing Yi' says that the cu zhang uses bamboo because the bamboo has a round shape and an upright nature, wanting to show that the filial son's heart is naturally round and complete in sorrow, and has lifelong sorrow, and using it brokenly, there is no time to be tired of it. The length is the same as the height.

孝子心自成服日止大祥除之。二齊衰(齊音咨也。齊者刺也。緶也。緝也。言喪母痛苦而刲刺言輕於斬也)削杖削即殺也。言母于父有降殺也。用桐陰也精義云。削杖用桐。蓋削奪其貌。使不苴也。外雖削內則同也。禮曰。削使方為母象也。長齊心本在下(本根也)言。痛在心自成服。至十三月小祥日除之(此非釋氏所要因言其杖故委曲注之)白虎通云。所以必杖者。孝子失親悲哀。哭泣三日不食。身體羸病故。以扶身明不以死傷生也。禮曰。童子婦人不杖。以其不能病也。今釋子心形出俗。達了無常。雖喪親以師。豈有絕漿而成病也。何必杖乎。非是不孝及婦人童子等。蓋律禮宗致不同故。其杖不用無過失矣。

頭巾

增輝記云。僧無冠經。或用頭巾。當以全幅褐布。杜氏呼布帽。用布五尺三寸。背後長二尺五寸。面前長二尺八寸。折定后兩幅邊縫其半。微[利-禾+示]兩角。以圓上面前酌量從額際直破下開出眼鼻口不得絕開。又不得絕小。皆正縫緶之。

哭

涅槃經。佛滅度。諸聲聞弟子皆哭。未離欲者。皆宛轉于地。椎胸大叫。此並悲切痛極不省自身故○四分律云。尼椎胸啼哭。一一犯尼薩耆。比丘犯突吉羅○五百問云。比丘師亡。不得舉聲大哭應小小泣淚○凡釋子師亡。二親或喪

【現代漢語翻譯】現代漢語譯本：孝子的心意自然在父母去世之日開始服喪，直到大祥祭祀完畢才解除喪服。如果是為母親服喪，則用『齊衰』（齊，通『咨』，也表示刺、緶、緝，形容喪母之痛如刀刺，但比斬衰略輕），喪杖要削制，『削』即削減，表示母親相對於父親地位有所降低。喪杖使用桐木，精義中說，削杖用桐木，大概是削去桐木原貌，使其不粗糙。外表雖削減，但內在孝心相同。《禮記》說，削杖使其方正，象徵母親。喪杖的長度與心意有關，根本在於對母親的深切哀痛，自然而然地服喪，直到十三個月的小祥祭祀之日解除喪服（這些並非佛教所必須遵循的，只是因為提到了喪杖，所以委婉地註釋說明）。《白虎通》說，必須用喪杖的原因是，孝子失去親人，悲哀哭泣，多日不食，身體虛弱，所以用杖扶身，表明不因死亡而傷害生命。《禮記》說，童子和婦人不使用喪杖，因為他們身體不至於虛弱。現在出家的釋迦弟子，心和形都已超脫世俗，通達無常的道理，即使父母去世，也以佛法為師，哪裡會絕食而導致身體虛弱呢？又何必用喪杖呢？這並非說他們不孝，或者像婦人童子一樣。而是因為律法和禮法的宗旨不同，所以不用喪杖也沒有過失。

頭巾

《增輝記》中說，僧人沒有帽子，可以用頭巾。應當用整幅的褐色布。杜氏稱之為布帽，用布五尺三寸。背後長二尺五寸，面前長二尺八寸。摺疊固定后，將兩幅布的邊緣縫合一半，稍微傾斜兩角，使上面呈圓形。前面根據額頭酌量，從額頭處垂直向下開出眼、鼻、口，但不能完全剪斷，也不能太小，都要用正縫縫好。

哭

《涅槃經》中記載，佛陀滅度時，各位聲聞弟子都哭了。沒有脫離慾望的人，都倒在地上，捶胸頓足，大聲嚎叫。這都是因為悲傷到了極點，痛不欲生，顧不上自身。《四分律》中說，比丘尼捶胸啼哭，每一項都犯了尼薩耆波逸提罪；比丘犯突吉羅罪。《五百問》中說，比丘的師父去世，不得大聲哭泣，應該小聲啜泣流淚。凡是釋迦弟子，師父或父母去世。

【English Translation】 English version: A filial son's heart naturally initiates mourning from the day of a parent's death, ceasing only after the Da Xiang (大祥) memorial ceremony. In mourning for a mother, 'Qi Cui' (齊衰) is observed (Qi (齊) sounds like 'Zi (咨)', also meaning 'piercing', 'braiding', 'sewing', describing the pain of losing a mother as being stabbed by a knife, though slightly less severe than Zhan Cui (斬衰)). The mourning staff should be whittled down; 'whittled' implies reduction, indicating the mother's slightly lower status compared to the father. The staff is made of paulownia wood. Jing Yi (精義) states that a whittled staff uses paulownia, likely to remove its original appearance, making it less rough. Though the exterior is reduced, the inner filial piety remains the same. The Book of Rites states that the whittled staff should be squared to symbolize the mother. The length of the staff is related to the heart's intent, rooted in deep sorrow for the mother, naturally leading to mourning, which ceases on the day of the Xiao Xiang (小祥) memorial ceremony after thirteen months (these are not necessarily followed by Buddhists; they are explained in detail because the staff was mentioned). Bai Hu Tong (白虎通) states that the reason for requiring a staff is that a filial son, grieving the loss of a parent, weeps and abstains from food for days, weakening the body, so the staff supports the body, showing that life is not harmed by death. The Book of Rites states that children and women do not use staffs because their bodies are not likely to weaken. Now, ordained Shakya disciples, their hearts and forms transcending the mundane, understand the principle of impermanence. Even if parents pass away, they take the Dharma as their teacher. How could they starve themselves to the point of weakening? Why would they need a staff? This is not to say they are unfilial or like women and children. Rather, the tenets of Vinaya and rites differ, so not using a staff is without fault.

Headscarf

Zeng Hui Ji (增輝記) states that monks do not wear hats, so they may use a headscarf. It should be a whole piece of brown cloth. Du Shi (杜氏) calls it a cloth hat, using five feet and three inches of cloth. The back is two feet and five inches long, and the front is two feet and eight inches long. After folding and fixing it, sew half of the edges of the two pieces of cloth together, slightly tilting the two corners to make the top round. In the front, according to the forehead, vertically cut out the eyes, nose, and mouth, but do not cut it off completely, nor make it too small. All should be sewn properly.

Crying

The Nirvana Sutra records that when the Buddha passed away, all the Shravaka (聲聞) disciples cried. Those who had not detached from desire fell to the ground, beating their chests and wailing loudly. This was because their grief was extreme, and they were beside themselves with pain, neglecting their own well-being. The Sarvastivada Vinaya (四分律) states that if a Bhikkhuni (比丘尼) beats her chest and cries, each instance is a Nissaggiya Pacittiya (尼薩耆波逸提) offense; a Bhikkhu (比丘) commits a Dukkata (突吉羅) offense. The Five Hundred Questions states that when a Bhikkhu's teacher passes away, he should not cry loudly but should sob quietly with tears. For all Shakya disciples, when their teacher or parents pass away.

。痛自心起。何有不哭。但不得縱聲。委曲並致詞。稱蒼天。罪逆之語。唯一往其聲哀哀而已。

祭奠

尚書大傳云。祭者。察也。察至也。言人事室于神也。釋名云。奠停也。言停久也。凡釋氏之喪。不宜效俗。可稱時藥香華供養(時藥即食也)。

行吊

吊者至也。詩云。神吊矣。五杉集中。吊儀甚備可檢行用○南山鈔云。行吊人小於亡者至尸所設禮(多雲僧亡戒捨不得禮拜若爾南山大師卻云小於亡者至尸設禮又經中比丘化為蛇佛令有此比丘禮拜今詳必是長於亡者不禮爾)。后執弟子手而慰問。然後至其師所。依法吊之(記云。弟子即亡僧弟子也以其荒迷故。執其手其師即亡僧二師也)。曲禮云。知生者吊。知死者傷。涅槃經。佛滅度人天大眾。咸曰。何期苦哉。何期苦哉。此似傷辭也。若俗舍婦人處女寡女非是宗親不可傷之禮所以別嫌疑也。

受吊

南山鈔云。和尚阇梨鋪床在慢外坐擬人客來吊同學小者。布草立大者坐于草上(和尚阇梨即亡者二師也。同學小者大者即亡者弟子也)喪儀云。親度小師哭於幕內受學弟子哭於幕外凡僧來吊則哭而伏俗來吊但哭不伏若比丘喪父母往俗舍受吊其儀即不可雜于男女之中須於幕外堂前布草。或薦面東而坐有人吊則拱手低頭哀哀而哭不

【現代漢語翻譯】現代漢語譯本：痛苦從心底涌起，怎能不哭泣？只是不能放聲大哭，只能委婉地表達哀思，呼喚蒼天，訴說罪逆之語，唯有那一聲聲哀鳴而已。

祭奠

《尚書大傳》說：『祭，是考察的意思，考察至誠。』意思是人事奉神。《釋名》說：『奠，是停的意思，意思是長久停放。』凡是佛教徒的喪事，不應該效仿世俗的儀式，可以稱作時藥香華供養（時藥就是食物）。

行吊

『吊』是慰問到達的意思。《詩經》說：『神來慰問了。』《五杉集》中，弔唁的儀式非常完備，可以查閱使用。《南山鈔》說：『行吊的人，如果地位低於亡者，就到屍體所在的地方行禮（很多人說僧人去世，戒師和舍友不得禮拜，如果這樣，南山律師卻說地位低於亡者就到屍體前行禮，而且經中記載比丘化為蛇，佛陀命令其他比丘禮拜，現在詳細考慮，必定是地位高於亡者才不禮拜）。』然後拉著亡者的弟子的手進行慰問，然後到亡者的師父那裡，依法進行弔唁（記載說：弟子就是亡僧的弟子，因為他們心神恍惚迷亂，所以拉著他們的手；師父就是亡僧的兩位師父）。《曲禮》說：『知道生者就去弔唁，知道死者就去哀傷。』《涅槃經》中，佛陀滅度后，人天大眾都說：『怎麼會這樣痛苦啊！怎麼會這樣痛苦啊！』這像是哀傷的言辭。如果是世俗人家的婦女、處女、寡婦，如果不是宗親，就不能行哀傷的禮儀，這是爲了避免嫌疑。

受吊

《南山鈔》說：『和尚、阇梨（acharya）鋪設床鋪在幔帳外就坐，準備接待來弔唁的客人，同學中小輩的，鋪草蓆站立，年長者坐在草蓆上（和尚、阇梨就是亡者的兩位師父，同學中小輩、年長者就是亡者的弟子）。』喪儀說：『親近的小師在幕內哭泣，受學的弟子在幕外哭泣。凡是僧人來弔唁，就哭泣並伏地，世俗人來弔唁，只哭泣不伏地。如果比丘的父母去世，前往俗家接受弔唁，其儀式就不能混雜在男女之中，必須在幕外或堂前鋪設草蓆或坐墊，面向東方而坐，有人來弔唁就拱手低頭，哀哀地哭泣。』

【English Translation】 English version: Pain arose from the depths of my heart. How could I not weep? But I could not cry out loud, so I expressed my sorrow in a roundabout way, calling out to the heavens, uttering words of sin and transgression, with only a mournful sound.

Memorial Ceremony

The Shangshu Da Zhuan (Commentary on the Book of Documents) says: 'Sacrifice (祭, jì) means to examine, to examine sincerity.' It means that human affairs serve the gods. Shi Ming (Explanations of Names) says: 'Dian (奠, diàn) means to stop, meaning to stop for a long time.' In the case of a Buddhist's funeral, it is not appropriate to imitate secular customs. One can offer 'Shi Yao Xiang Hua Gong Yang' (時藥香華供養, shí yào xiāng huá gòng yǎng) (Shi Yao (時藥, shí yào) means food).

Condolences

'Diao (吊, diào)' means to arrive with condolences. The Book of Poetry says: 'The gods have come to offer condolences.' The Wu Shan Ji (五杉集) contains very complete condolence rituals that can be consulted and used. The Nan Shan Chao (南山鈔) says: 'Those who offer condolences and are of lower status than the deceased should perform the ritual at the place where the body is located (many say that when a monk dies, the preceptor (戒師, jiè shī) and fellow residents (舍友, shě yǒu) should not bow in worship. If that were the case, then Master Nan Shan would not have said that those of lower status than the deceased should perform the ritual before the body. Moreover, the sutras record that a bhikshu (比丘, bǐqiū) transformed into a snake, and the Buddha ordered other bhikshus to worship him. Upon detailed consideration, it must be that those of higher status than the deceased do not bow in worship).' Then, holding the hand of the deceased's disciple, offer condolences. Then go to the deceased's teacher and offer condolences according to the Dharma (the record says: the disciple is the deceased monk's disciple, because they are confused and disoriented, so hold their hand; the teacher is the deceased monk's two teachers). The Qu Li (曲禮, Book of Rites) says: 'Know the living and offer condolences, know the dead and grieve.' In the Nirvana Sutra, after the Buddha's Parinirvana, the assembly of humans and devas all said: 'How could it be so painful! How could it be so painful!' These seem like words of grief. If it is a secular family's woman, virgin, or widow, and they are not relatives, they should not perform the ritual of mourning, in order to avoid suspicion.

Receiving Condolences

The Nan Shan Chao says: 'The Upadhyaya (和尚, hé shàng) and Acharya (阇梨, āchá lí) should set up a bed outside the curtain and sit down, preparing to receive guests who come to offer condolences. Junior fellow students should stand on straw mats, while senior ones should sit on straw mats (the Upadhyaya and Acharya are the deceased's two teachers, and the junior and senior fellow students are the deceased's disciples).' The funeral ritual says: 'Close junior disciples weep inside the curtain, while disciples who have received instruction weep outside the curtain. Whenever monks come to offer condolences, they weep and prostrate themselves. When secular people come to offer condolences, they only weep and do not prostrate themselves. If a bhikshu's parents die and he goes to a secular home to receive condolences, the ritual should not be mixed with men and women. He must set up straw mats or cushions outside the curtain or in front of the hall, sit facing east, and when someone comes to offer condolences, he should clasp his hands, lower his head, and weep mournfully.'

用稱罪逆等言無人吊則誦經唸佛。

奔喪

釋氏。奔喪即大迦葉為始也。佛入涅槃已七日迦葉領徒方至雙林。佛于金棺出雙足示之○鈔云。若奔喪者直至尸所禮拜展哀已后從次第位坐○增輝記云。奔喪者。謂在外處師亡兇信至朋友間先為排比處設靈位(此舉哀儀也)然後引至其處舉盡哀后疾疾而歸見星而行見星而舍既至本院若龕柩已歸塔即先往塔所禮拜盡哀右繞數匝然後歸院與法眷行吊。鈔云。若高節拔群由來清卓者故不局世情必若任情喜怒隨俗浮沉者。或父母二師亡而護夏不來雖來又不展哀者亦道俗同恥。

葬法

天竺有四焉。一水葬謂投之江河。以飼魚鱉。二火葬謂𧂐薪焚之。三土葬謂埋岸傍取速杇也。四林葬謂露置寒林飼諸禽獸(寒林即西域葉尸處僧祇律云。謂多死屍凡入者可畏毛寒故名寒林。今云尸陀林訛也)。

阇維

或云。茶毗。或耶維阇毗正。梵云阇鼻多。此云焚燒○十誦律云。比丘疑火葬殺身中八萬戶蟲。佛言。人死蟲亦死。

指果

月上女問舍利弗。言佛弟子當住何處。答曰。當住涅槃夫比丘既落髮披衣。梵云。室羅未尼。唐言。求寂滅洎受戒已名鄔波三缽那唐言近圓。圓寂。皆涅槃故。釋子死之所歸即涅槃為果。

送葬

毗尼母

【現代漢語翻譯】現代漢語譯本：用『稱罪』、『逆』等言語，如果無人來弔唁，就誦經唸佛。奔喪釋迦一族，奔喪的習俗可以追溯到大迦葉（Mahākāśyapa，佛陀十大弟子之一）開始。佛陀涅槃七日後，迦葉率領弟子才到達雙林。佛陀從金棺中伸出雙足給他們看。《鈔》中說：『如果奔喪，要直接到屍體所在的地方禮拜，表達哀思之後，按照次序入座。』《增輝記》中說：『奔喪，是指在外地，得知師父去世的兇訊，先在朋友間安排設定靈位（這是舉哀的儀式），然後引導到靈位前，盡情哀悼后迅速返回，迎著星星出發，迎著星星休息。到達本寺后，如果龕柩已經歸塔，就先去塔所禮拜，盡情哀悼，右繞數圈，然後返回寺院，與法眷一起吊唁。』《鈔》中說：『如果品行高潔，超群拔萃，向來清廉正直的人，就不必拘泥於世俗人情；如果任憑自己的喜怒，隨波逐流的人，或者父母、二師去世而護夏不來，即使來了也不表達哀思的人，都是道俗共同恥辱的。』葬法在天竺（India）有四種葬法：一是水葬，就是投入江河，用來餵魚鱉；二是火葬，就是用柴火焚燒；三是土葬，就是埋在岸邊，取其迅速腐爛；四是林葬，就是暴露在寒林（Śītavana，停屍場）中，用來喂各種禽獸（寒林就是西域放置屍體的地方，《僧祇律》中說：『因為有很多死屍，凡是進入的人都會感到害怕，毛髮悚然，所以叫做寒林。』現在說的尸陀林（Śivavana）是訛傳）。阇維（Jhāpita，焚燒）或者說茶毗（ cremation），或者耶維阇毗才是正確的。梵語是阇鼻多（jhāpita），這裡的意思是焚燒。《十誦律》中說：『比丘懷疑火葬會殺死身中八萬戶蟲。』佛說：『人死後，蟲也死了。』指果月上女問舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），說佛弟子應當住在哪裡？舍利弗回答說：『應當住在涅槃。』比丘既然落髮披衣，梵語叫做室羅未尼（Śrāmaṇera，沙彌），唐語叫做求寂滅；等到受戒后，叫做鄔波三缽那（Upasampadā，具足戒），唐語叫做近圓。圓寂，都是涅槃的緣故。釋迦弟子的死亡歸宿就是以涅槃為果。送葬《毗尼母經》

【English Translation】 English version: Using words like 'confessing sins' and 'rebellious,' if no one comes to offer condolences, then recite scriptures and chant the Buddha's name. Attending a Funeral Among the Śākya clan, the custom of attending funerals can be traced back to Mahākāśyapa (one of the Buddha's ten great disciples) as the originator. Seven days after the Buddha entered Nirvana, Kāśyapa led his disciples to the Twin Sala Trees. The Buddha extended his feet from the golden coffin to show them. The Commentary says: 'If attending a funeral, go directly to where the corpse is, pay respects, express condolences, and then sit in order of seniority.' The Zeng Hui Ji says: 'Attending a funeral refers to when one is away and receives news of the teacher's death. First, arrange a spirit tablet among friends (this is the ritual of expressing grief), then lead it to the spirit tablet, express grief fully, and return quickly, setting out with the stars and resting with the stars. Upon arriving at the monastery, if the reliquary has already been returned to the pagoda, first go to the pagoda to pay respects, express grief fully, circumambulate several times to the right, and then return to the monastery to offer condolences with the Dharma relatives.' The Commentary says: 'If one is of high moral character, outstanding, and has always been upright and honest, then one need not be bound by worldly customs; if one indulges in one's emotions and follows the tide, or if one's parents or two teachers pass away and one does not come to protect the summer retreat, or even if one comes but does not express condolences, then both monastics and laity will be ashamed.' Funeral Rites In India, there are four types of funeral rites: first, water burial, which is to throw the body into rivers to feed fish and turtles; second, cremation, which is to burn the body with firewood; third, earth burial, which is to bury the body by the shore, for quick decomposition; fourth, forest burial, which is to expose the body in the Śītavana (charnel ground) to feed various birds and beasts (Śītavana is the place in the Western Regions where corpses are placed. The Saṃghika-vinaya says: 'Because there are many corpses, anyone who enters will feel fear and their hair will stand on end, hence the name Śītavana.' The current term Śivavana is a corruption). Jhāpita (Cremation) It is also called cremation, or Yevijhāpita is correct. The Sanskrit term is jhāpita, which means burning. The Daśabhūmika Sūtra says: 'Bhikkhus suspect that cremation will kill 80,000 insects in the body.' The Buddha said: 'When a person dies, the insects also die.' Pointing to the Fruit The Moon-like Woman asked Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), saying, 'Where should the Buddha's disciples dwell?' Śāriputra replied: 'They should dwell in Nirvana.' Since a Bhikkhu has shaved his head and donned the robes, the Sanskrit term is Śrāmaṇera (novice), which in Chinese means seeking quiescence; after receiving the precepts, it is called Upasampadā (full ordination), which in Chinese means near perfection. Parinirvana is the reason for Nirvana. The final destination of a Śākya disciple's death is Nirvana as the fruit. Sending off the Deceased Vinaya-matrika

云。闔寺並送葬記云。令觀無常生厭故(今禪居僧亡者。不以尊少主客並打鼓普請送葬蓋準此律)○毗奈耶云。送葬苾芻。可令能者誦無常經。並伽他為其咒愿(此文似山所十念也)○凈飯王涅槃經云。凈飯王命終殮以七寶棺佛與難陀在前恭肅而立阿難與羅睺羅在後佛念當來兇暴不報父母深恩躬自擎棺。爾時大千世界六種振動。時四天王乃代佛擎棺。佛乃執香爐。在棺前。導引而行(今釋子。送父母葬可準此經依佛前導生人善心)。

舍利

此物乃是戒定慧。忍行功德熏成也。梵語。設利羅今訛略稱舍利華言骨身所以不譯者。恐濫凡夫骨身故也。又云馱都此目不壞義有二種。舍利。一全身。二碎身碎身有三。一骨舍利白色。二肉舍利紅色。三發舍利黑色惟佛舍利五色有神變一切物不能壞焉。

立塔

梵語。塔婆。此云高顯。今略稱塔也。又梵云。蘇偷婆。此云寶塔。又梵云。窣堵波。此云墳。又云抖擻婆。此云贊護。或雲浮圖。此云聚相○西域記云。立表寄歸傳云。作俱攞。皆壘磚石為之。形如小塔。上無輪。蓋且立塔。有三意。一表人勝。二令他(生信)三為報恩而有等級若初果一級二果二級三果三級四果四級表超三界也。辟支佛十一級表未超無明一支故佛塔十三級。表超十二因緣故。若

【現代漢語翻譯】現代漢語譯本云：『闔寺並送葬記』中說，應讓人觀察無常以生起厭離之心（現在禪居的僧人去世，不論尊卑主客，都打鼓普請送葬，大概就是依據這條戒律）。《毗奈耶》中說，送葬的比丘，可以令能者誦讀《無常經》，並唸誦伽陀為其祝願（這段文字類似於山中所行的十念法門）。《凈飯王涅槃經》中說，凈飯王（Suddhodana）（釋迦牟尼佛之父）命終，用七寶棺材入殮，佛陀與難陀（Nanda）（佛陀的同父異母弟弟）在棺材前恭敬肅立，阿難（Ananda）（佛陀的十大弟子之一）與羅睺羅（Rahula）（佛陀的兒子）在後。佛陀想到將來兇暴之人可能不會報答父母的深恩，便親自扛起棺材。當時，大千世界發生六種震動。於是四大天王代替佛陀扛棺。佛舵手執香爐，在棺材前引導而行（現在佛弟子，為父母送葬可以依據此經，效彷彿陀在前引導，生起人們的善心）。

舍利（Śarīra）

此物乃是戒、定、慧、忍行功德熏修而成。梵語『Śarīra』，現在訛略地稱為『舍利』，華言為『骨身』，之所以不翻譯，是恐怕與凡夫的骨身混淆。又稱為『馱都』（Dhātu），意思是『不壞』。舍利有兩種：一為全身舍利，二為碎身舍利。碎身舍利有三種：一為骨舍利，白色；二為肉舍利，紅色；三為發舍利，黑色。只有佛陀的舍利是五色的，有神變，一切事物都不能損壞它。

立塔

梵語『塔婆』（Stūpa），意為『高顯』，現在簡稱為『塔』。又梵語『蘇偷婆』（Sūstūpa），意為『寶塔』。又梵語『窣堵波』（Stūpa），意為『墳』。又稱為『抖擻婆』，意為『贊護』，或稱為『浮圖』，意為『聚相』。《西域記》中說，『立表』，《寄歸傳》中說，『作俱攞』，都是用磚石壘砌而成，形狀像小塔，上面沒有輪。大概立塔有三種意義：一是爲了表彰人的殊勝，二是爲了使他人（生起信心），三是爲了報恩。而且塔有等級，若初果一級，二果二級，三果三級，四果四級，表示超脫三界。辟支佛（Pratyekabuddha）十一級，表示尚未超脫無明的一支，所以佛塔十三級，表示超脫十二因緣。

【English Translation】 English version The 『Record of Sending Off the Deceased from the Entire Monastery』 states: 『It is to make people observe impermanence and generate aversion.』 (Nowadays, when a monk in a Zen monastery passes away, regardless of seniority, status as host or guest, drums are beaten to universally invite people to send off the deceased, presumably based on this precept.) The Vinaya states: 『For the bhikkhus (bhikkhu) who are sending off the deceased, those who are capable should be asked to recite the Impermanence Sutra and chant gathas (gatha) to offer blessings.』 (This passage resembles the Ten Recitations practiced in the mountains.) The Nirvana Sutra of King Suddhodana (Śuddhodana) states: 『When King Suddhodana passed away, he was placed in a coffin made of seven treasures. The Buddha and Nanda (Nanda) stood respectfully in front of the coffin, while Ananda (Ananda) and Rahula (Rahula) were behind. The Buddha thought that in the future, violent people might not repay the deep kindness of their parents, so he personally carried the coffin. At that time, the great chiliocosm trembled in six ways. Then the Four Heavenly Kings took over from the Buddha to carry the coffin. The Buddha held an incense burner and led the way in front of the coffin.』 (Now, when Buddhist disciples send off their parents, they can follow this sutra, imitating the Buddha by leading the way in front, to generate good thoughts in people.)

Śarīra (Śarīra)

This substance is formed by the cultivation of precepts, concentration, wisdom, forbearance, and meritorious deeds. The Sanskrit word is 『Śarīra』, which is now abbreviated as 『舍利』 (Shè lì). In Chinese, it means 『bone body』. The reason it is not translated is to avoid confusion with the bones of ordinary people. It is also called 『Dhātu』 (Dhātu), which means 『indestructible』. There are two types of Śarīra: one is the whole-body Śarīra, and the other is the fragmented-body Śarīra. There are three types of fragmented-body Śarīra: one is bone Śarīra, which is white; two is flesh Śarīra, which is red; and three is hair Śarīra, which is black. Only the Buddha's Śarīra is five-colored, possesses divine transformations, and cannot be destroyed by anything.

Stūpa

The Sanskrit word 『Stūpa』 (Stūpa) means 『high and prominent』, now abbreviated as 『塔』 (Tǎ). Another Sanskrit word 『Sūstūpa』 (Sūstūpa) means 『treasure pagoda』. Another Sanskrit word 『Stūpa』 (Stūpa) means 『tomb』. It is also called 『抖擻婆』, meaning 『praise and protection』, or 『浮圖』, meaning 『gathering of appearances』. The Records of the Western Regions states, 『Erecting a marker』, and the Transmission of Returning Home states, 『Making a Kula』, both are made of piled bricks and stones, shaped like a small pagoda, without a wheel on top. Generally, erecting a pagoda has three meanings: one is to commend the superiority of a person, two is to make others (generate faith), and three is to repay kindness. Moreover, the pagoda has levels, with one level for the first fruit, two levels for the second fruit, three levels for the third fruit, and four levels for the fourth fruit, indicating transcendence of the three realms. The Pratyekabuddha (Pratyekabuddha) has eleven levels, indicating that they have not yet transcended one branch of ignorance, so the Buddha's pagoda has thirteen levels, indicating transcendence of the twelve links of dependent origination.

凡夫比丘有德行者。亦得立塔。即無級。僧祇云。持律比丘法師營事比丘。有德望者皆應立塔○五百問云。得為亡師立塔用自物得不得用師物○塔有銘記非起今世按佛本行集經云。迦葉佛滅度后。波羅奈國王名吉利尸。收舍利用七寶造塔。為作銘記名達舍婆陵迦隋言十相。

志石

杜氏云。精義曰。準禮無文自魏司徒繆襲改葬父母遂刻石以志又宋元嘉十一年王球死立石志顏延之為文因此士族祖習焉又馮鑒續事始云。按西京雜記。前漢杜子臨終作文命刻石埋于墓前厥後恐因此矣○白氏六帖云。孔子之喪公西赤為識(識銘志也)子張之喪公明儀為識(此又非起于漢魏也)又云。銘者論撰先祖之有德君子觀于銘既美其所稱又美其所為故。銘之義稱美不稱惡先祖無美而稱之是誣也。有美而不明也。知而不傳不仁也。三者君子所恥也(取要言之故略而不次)今釋子二師實有德行名業亦宜識之。為僧傳之張本也。

稱孤

曲禮云。孤子當室。謂年未三十也。壯有室。有代親之端。不為孤也。今見釋子稱孤。弟子不然也。五杉云。孝院小師者宜也。孝謂喪孝之院。若俗云。孝堂非自代語也。若居大寺院房者。亦可稱之。

唱衣

律云。僧輕物。差一五法比丘。分與現前僧。為分不均故。佛聽集

【現代漢語翻譯】現代漢語譯本：凡是有德行的凡夫比丘，也可以為他建立佛塔。即使沒有品級限制。《僧祇律》中說，持戒精嚴的比丘、精通佛法的法師、負責寺院事務的比丘，以及有德行和聲望的人，都應該為他們建立佛塔。《五百問經》中說，可以為去世的師父建立佛塔，用自己的財物可以，用師父的財物可不可以？佛塔上的銘文並非從今世才開始有。根據《佛本行集經》記載，迦葉佛（Kāśyapa Buddha，過去七佛之一）涅槃后，波羅奈國（Varanasi，古印度城市）的國王名叫吉利尸（Kilikīrsa），收集迦葉佛的舍利，用七寶建造佛塔，併爲佛塔撰寫銘文，名為達舍婆陵迦（Daśabalaliṅga），翻譯成隋朝的語言就是『十相』的意思。志石杜氏說，精義是：按照禮的規定，沒有明確的條文。從魏國的司徒繆襲（Miu Xi）改葬父母開始，於是刻石來記錄。又如宋朝元嘉十一年，王球去世，立石碑來記錄，顏延之（Yan Yanzhi）為他撰寫碑文。因此，士族們就沿襲了這個習俗。馮鑒的《續事始》中說，根據《西京雜記》記載，前漢的杜子（Du Zi）臨終前寫好文章，命人刻在石頭上，埋在墓前。大概就是從這之後開始的。白氏《六帖》中說，孔子去世時，公西赤（Gongxichi）為他記錄（記錄就是銘志的意思）。子張去世時，公明儀（Gongmingyi）為他記錄（這又不是從漢魏開始的）。又說，銘文是用來論述和撰寫先祖的美德的，君子看到銘文，既讚美它所稱頌的內容，又讚美它所做的事情。所以，銘文的意義在於稱讚美德，而不是稱揚惡行。先祖沒有美德卻稱讚他，這就是誣陷。有美德卻不彰顯，知道卻不傳播，就是不仁。這三點是君子所恥辱的（選取重要的來說，所以省略而不依次列出）。現在佛門的二師確實有德行和名聲，也應該記錄下來，作為僧傳的張本。稱孤《曲禮》中說，孤子當室，指的是年齡不到三十歲。壯年有家室，有代替親人的資格，就不能算是孤兒了。現在看到佛門弟子自稱『孤』，是不對的。五杉說，孝院的小師可以這樣稱呼。孝指的是喪孝的院落。如果像世俗所說的『孝堂』，就不是自稱的用語。如果居住在大寺院的房間里，也可以這樣稱呼。唱衣律中說，僧眾的輕微財物，由一位五法比丘（Pañcavargika-bhikkhu）分配給在場的僧眾。因為分配不均，所以佛允許聚集。

【English Translation】 English version: Even an ordinary Bhikkhu (monk) with virtuous conduct can have a Stupa (shrine, monument) erected for him. There are no restrictions on rank. The Saṃghika (related to the Sangha community) says that a Bhikkhu who upholds the precepts, a Dharma master, a Bhikkhu who manages affairs, and those with virtue and reputation should all have Stupas erected for them. The 'Five Hundred Questions' says, 'Is it permissible to erect a Stupa for a deceased teacher, using one's own belongings or the teacher's belongings?' The inscriptions on Stupas did not originate in this era. According to the Buddhacarita (Acts of the Buddha) Sutra, after the Parinirvana (death) of Kāśyapa Buddha (one of the past seven Buddhas), the king of Varanasi (ancient Indian city) named Kilikīrsa collected the relics and built a Stupa with the seven treasures, and wrote an inscription for the Stupa named Daśabalaliṅga, which in the Sui dynasty language means 'Ten Aspects'. Epitaphs Du Shi says, the essence is: According to the rules of propriety, there is no explicit provision. It started from the Wei dynasty's Situ (Minister) Miu Xi reburying his parents, and then engraving stones to record it. Also, in the eleventh year of the Yuanjia era of the Song dynasty, when Wang Qiu died, a stone tablet was erected to record it, and Yan Yanzhi wrote the inscription for him. Therefore, the gentry families followed this custom. Feng Jian's 'Xu Shi Shi' says, according to the 'Xijing Zaji', before the Han dynasty's Du Zi died, he wrote an article and ordered it to be engraved on a stone and buried in front of the tomb. It probably started from then on. Bai Shi's 'Liu Tie' says, when Confucius died, Gongxichi recorded it for him (recording means writing an epitaph). When Zi Zhang died, Gongmingyi recorded it for him (this did not start in the Han and Wei dynasties). It also says, epitaphs are used to discuss and write about the virtues of ancestors. When a gentleman sees an epitaph, he praises both what it praises and what it does. Therefore, the meaning of an epitaph lies in praising virtues, not in praising evils. If an ancestor has no virtues but is praised, it is slander. If there are virtues but they are not revealed, and if one knows but does not spread them, it is unkind. These three points are what a gentleman is ashamed of (selecting the important points to say, so omitting and not listing them in order). Now the two masters of Buddhism truly have virtue and reputation, and they should also be recorded, as the basis for the biographies of monks. Referring to oneself as 'Orphan' The 'Book of Rites' says, 'An orphan in charge of the household' refers to someone who is not yet thirty years old. A grown man with a family has the qualifications to replace relatives and cannot be considered an orphan. Now seeing Buddhist disciples referring to themselves as 'orphan' is incorrect. Wu Shan says that the junior monks of the filial piety courtyard can call themselves that. Filial piety refers to the courtyard of mourning. If it is like the secular 'filial piety hall', it is not a self-referential term. If one lives in a room in a large monastery, one can also call oneself that. Distributing Robes The Vinaya (monastic rules) says that the minor property of the Sangha (monastic community) is distributed to the present Sangha by a Pañcavargika-bhikkhu (monk of five groups). Because the distribution is uneven, the Buddha allows gathering.

眾。先以言白眾。和許可賣共分(言五法者。不隨愛。不隨嗔。不隨癡。不隨怖。知得不得。亦名五德)十誦律云。賣衣未三唱比丘益價。後心悔疑奪彼衣(疑是奪前酬價者)佛言。未三唱竟益價。不犯○目得迦云。佛言。初準衣時。可處中。勿令太貴大賤。不應待其價極方與之。若不買者故增價。犯惡作罪○大毗婆沙論。問。命過比丘衣缽等。云何得分。答彼于昔時。亦曾分他。如是財物。今時命過。他還分之○增輝記云。佛制。分衣本意。為令在者見其亡物分與眾僧。作是思念彼既如斯。我還若此。因其對治令息貪求故。今不能省察此事。翻于唱賣之時。爭價上下。喧呼取𥬒。以為快樂。誤之甚也。仁者宜忌之。

覆墓

殯后三日。再往墓所。謂之覆墓。杜氏云。不載禮經但以孝子自遷奉后追慕所親。又慮墳墓未完復往省之。今釋子往亦無咎。蓋檢校之至也。

禮師冢

五百問云。得禮師冢。報恩德故。

忌日

二月十五日佛涅槃日。天下僧俗有營會供養。即忌日之事也。俗禮君子育終身之孝。忌日之謂也。又謂不樂之日。不飲樂故。或云。諱日。或云。遠日(遠日。猶濫曲禮葬事先遠日)釋子師亡。可稱歸寂之日。蓋釋氏無忌諱故。

疏子

白佛辭也。蓋疏

通齋意爾。亡師雖尊。對佛。必須名呼禮云。君前不諱。父前子名明不敢諱于尊前也。如律中舍利弗滅度。有弟子沙彌均提來。白佛言。我和尚舍利弗命過五杉云。小師(某甲)奉為親教和尚某甲某日設現前僧齋一中。用嚴報地。或覺路等。即不可虛詞壯飾。自掇妄罪焉。

寒食上墓

杜氏云。唐開元二十年。敕仕庶家。許寒食上墓。同拜掃禮。今釋子不可習俗。貴免葷酒男女。參雜。貽于譏嫌也。或二親墓須去者必焚香。或咒土咒食。撒于墓所。或高聲念尊勝等。俾幽魂蒙益。即不可與骨肉同座。飲食歡𥬒(禮云。哭則不歌也)。

問墳冢間精神有無

灌頂經云。阿難白佛言。若人命終。造立墳冢。是人精魄在中否。佛言。亦在亦不在。何以故。若人生時不造善根。不識三寶。無善受福。無惡受殃。無善知識。為其修福。是其精魄在墳中。未有生處故。或生前大修福善。精勤行道。或生天上人間。故言不在。或生前不信正真。謟誑欺人。造作惡業。合墮畜生惡鬼地獄。倭受苦惱。故言不在○或問之。子今集此要覽。雖欲利他。安能利己。何則其如抄略真教。增減聖言。得無咎耶。答有聖言為證何者佛本行經云。有諸比丘。取經中要義味。為他說法不依次第。懼以白佛。佛言。我許隨便。于

【現代漢語翻譯】現代漢語譯本：通齋的意義在於，即使亡師非常尊貴，在佛前也必須稱呼其名並禮敬，如同在君主面前不避諱，兒子在父親面前直呼其名一樣，這並非不敬。例如，律中記載，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）滅度后，他的弟子沙彌均提來稟告佛陀說：『我的和尚舍利弗已經過世。』小師（某甲）謹代表親教師和尚某甲，于某日設現前僧齋一席，用以莊嚴報答恩地，或覺悟之路等等。』切不可使用虛假的言辭來壯大修飾，以免自招妄語之罪。

寒食節上墳

杜氏記載，唐開元二十年，朝廷下令允許士庶之家在寒食節上墳，行拜掃之禮。如今的釋子不應效仿這種習俗，而應避免葷酒和男女混雜，以免招致譏諷和嫌疑。如果必須去雙親的墳墓，務必焚香，或者唸誦咒語加持過的土和食物，撒在墓地，或者高聲唸誦尊勝咒等，使幽魂得到利益。切不可與骨肉親人同席，飲食歡宴（禮儀說，哭喪時不能唱歌）。

問：墳墓間是否有精神存在？

《灌頂經》中記載，阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）問佛陀說：『如果有人去世后，建造墳墓，那麼這個人的精魄是否在墳墓中？』佛陀說：『也在，也不在。』為什麼呢？如果人生前不造善根，不認識三寶（佛、法、僧），沒有善行可以承受福報，沒有惡行可以承受災殃，沒有善知識為他修福，那麼他的精魄就在墳墓中，因為還沒有投生之處。或者生前大修福善，精勤修行，或者已經生到天上或人間，所以說不在。或者生前不相信正法，諂媚欺騙他人，造作惡業，應當墮入畜生、惡鬼、地獄，正在承受苦惱，所以說不在。』或者有人問：『您現在編輯這部要覽，雖然想要利益他人，又怎能利益自己呢？如果抄略真正的教義，增減聖人的言語，難道沒有過失嗎？』回答說：『有聖言可以作為證明。』什麼聖言呢？《佛本行經》中說，『有比丘擷取經中的重要義理，為他人說法，不按照次第。』他們因此害怕而稟告佛陀。佛陀說：『我允許這樣做。』

【English Translation】 English version: The meaning of a thorough vegetarian feast (通齋) lies in this: even if the deceased teacher (亡師) is highly respected, one must call their name and pay respects before the Buddha, just as one does not avoid mentioning names before a ruler, and a son calls his father by name, which is not considered disrespectful. For example, in the Vinaya (律), it is recorded that after Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) passed away, his disciple, the novice Śrāmaṇera Kundati, came to inform the Buddha, saying, 'My preceptor Śāriputra has passed away.' The junior disciple (某甲) respectfully, on behalf of the personal teacher, the monk 某甲, will host a feast for the present Sangha (現前僧齋) on a certain day, to solemnly repay the land of grace, or the path to enlightenment, etc.' One must not use false words to exaggerate and embellish, lest one incur the sin of false speech.

Qingming Festival (寒食節) Tomb Sweeping

Du's record states that in the twentieth year of the Kaiyuan era of the Tang Dynasty, the imperial court issued an edict allowing officials and commoners to sweep tombs during the Qingming Festival, performing the rites of worship and cleaning. Today's Buddhist disciples should not imitate this custom, but should avoid meat, alcohol, and the mingling of men and women, lest they invite ridicule and suspicion. If one must go to the tombs of one's parents, one must burn incense, or recite mantras to bless the soil and food, scattering them at the tomb site, or loudly recite the Uṣṇīṣa Vijaya Dhāraṇī (尊勝咒) and other mantras, so that the spirits may benefit. One must not sit at the same table with relatives, eating and drinking merrily (the rites say, 'One does not sing while mourning').

Question: Is there a spirit present in the tomb?

The Abhiṣeka Sūtra (灌頂經) records that Ānanda (阿難, one of the Buddha's ten great disciples, known for his excellent memory) asked the Buddha, 'If a person dies and a tomb is built, is that person's spirit in the tomb?' The Buddha said, 'It is and it is not.' Why? If a person does not create good roots in life, does not recognize the Three Jewels (三寶, Buddha, Dharma, Sangha), has no good deeds to receive blessings, no evil deeds to suffer calamities, and no good teachers to cultivate merit for them, then their spirit is in the tomb, because there is no place to be reborn yet. Or, if in life they greatly cultivate merit and virtue, diligently practice the path, or have already been born in the heavens or the human realm, then it is said to be not there. Or, if in life they do not believe in the true Dharma, flatter and deceive others, create evil karma, and should fall into the realms of animals, hungry ghosts, or hell, and are suffering, then it is said to be not there.' Or someone asks, 'You are now compiling this essential guide, although you want to benefit others, how can you benefit yourself? If you excerpt the true teachings and add to or subtract from the words of the sages, is there no fault?' The answer is, 'There are sacred words to prove it.' What sacred words? The Buddha's Deeds Sutra (佛本行經) says, 'There are monks who extract the important meanings from the sutras and preach to others, not according to the order.' They were afraid and reported this to the Buddha. The Buddha said, 'I allow it.'

諸經中。擇取要義安比文句。為人說法。但取中義。莫壞本經○雜譬喻經云。若有凡人解深經一句。口誦心念。身中三毒四魔。八萬垢門。皆不能自安。何況博採眾法。為世橋樑耶。

習法堂同比丘行妙謹書

釋氏要覽卷下

後序

起復中散大夫守光祿卿知江寧府護軍紫金魚隨　撰

錢塘月輪山擇賜紫誠公峻修潔之行明內外之學靡嬰拂于塵務常宴息于云寺以

聖朝隆浮圖之教盛田衣之眾且謂契經至廣博習難周虞來學之童蒙昧出俗之本末乃閱寶華之藏遍窮貝葉之文辨義類以貫穿撮樞要而精簡門目具舉事蹟該詳披其言則曄若春融質其理則煥然冰釋猶儒官之學記實佛門之會要也。

毗陵郡牧職方外郎崔公智識淵博才雅精粹乃作字引辭旨妙絕幸獲捧覽讚歎無㪤宜其鏤板傳諸不杇聊筆編未冀翼而行之云爾天聖甲子歲季春月辛亥敘。

【現代漢語翻譯】現代漢語譯本在所有經典中，選擇重要的意義，用安比（Anbi，人名，此處指編撰者）的文句，為人們說法。但選取中正的意義，不要破壞原本經典的含義。正如《雜譬喻經》所說：『如果有一個凡人理解深奧經典的一句話，口中誦讀，心中思念，那麼他身中的三毒（貪嗔癡），四魔（煩惱魔、五陰魔、死魔、天魔），八萬垢門，都不能使他安穩。』更何況是廣泛採納各種佛法，成為世人的橋樑呢？

習法堂同比丘行妙謹書

《釋氏要覽》卷下

後序

起復中散大夫守光祿卿知江寧府護軍紫金魚隨撰

錢塘月輪山的擇賜紫誠公峻（Jun，人名）具有高尚的品行和精通內外的學問，不被世俗事務所困擾，經常在云寺中休息。他認為聖朝推崇佛教的教義，僧侶眾多，而且佛經非常廣博，難以全部學習周遍，剛開始學習的童蒙不瞭解出家的根本和始終，於是閱讀寶華的藏經，窮盡貝葉上的文字，辨別義理的類別並加以貫穿，選取重要的內容並加以精簡。門類和條目都詳細列舉，事蹟也記載詳盡。閱讀它的文字，就像春天融化般明亮；考察它的道理，就像冰塊融化般透徹。就像儒家的《學記》一樣，是佛門的重要綱要。

毗陵郡牧職方外郎崔公（Cui Gong，人名）智識淵博，才華雅緻精粹，於是作序引言，文辭旨意精妙絕倫。我很榮幸能夠拜讀，讚歎不已。應該將它刻印完成的書，流傳下去。我隨意寫下這些文字，希望它能夠流傳開來。天聖甲子年季春月辛亥日敘。

【English Translation】 English version Among all the sutras, select the essential meanings, using the phrases of Anbi (a person's name, referring to the compiler here), to explain the Dharma to people. But choose the correct meanings, and do not distort the original meaning of the sutras. As the Za Piyujing (Miscellaneous Parable Sutra) says: 'If an ordinary person understands one sentence of a profound sutra, recites it orally, and contemplates it in his heart, then the three poisons (greed, anger, and ignorance), the four maras (affliction mara, skandha mara, death mara, and deva mara), and the eighty-four thousand gates of defilement in his body will not be able to make him stable.' How much more so is it to widely adopt various Buddhist teachings and become a bridge for the world?

Respectfully written by Bhiksu Xingmiao at Xifa Hall.

Shishi Yaolan (Essentials of Buddhism), Volume 2

Postface

Written by Sui, who was reinstated as Zhongsan Daifu, holding the position of Guangluqing, and knowing Jiangning Prefecture, and serving as the commander of the guards with the Purple Gold Fish tally.

Jun, the Zicheng Duke of Yuelun Mountain in Qiantang, who was granted the purple robe, possessed noble conduct and profound knowledge of both internal and external matters, was not troubled by worldly affairs, and often rested in Yun Temple. He believed that the Holy Dynasty promoted the teachings of Buddhism, that there were many monks, and that the sutras were vast and difficult to study completely. The children who were just beginning to learn did not understand the beginning and end of leaving home, so he read the treasures of the Baohua collection, exhausted the words on the palm leaves, distinguished the categories of meanings and connected them, and selected the important content and simplified it. The categories and items are listed in detail, and the events are recorded in detail. Reading its words is as bright as the melting of spring; examining its principles is as clear as the melting of ice. Like the Xueji (Record of Learning) of Confucianism, it is an important outline of Buddhism.

Cui Gong, the Prefect of Piling and official of the Ministry of Personnel, was knowledgeable and had elegant and refined talent, so he wrote a preface with exquisite wording. I am honored to have read it and admire it greatly. It should be engraved and passed on. I casually wrote these words, hoping that it will be spread. Written on the Xin Hai day of the late spring month of the Jiazi year of the Tiansheng era.