English
English version Since the function exists, the form must follow the Dharma. Only when the 'four suchnesses' are complete can it be received and upheld. The 'four suchnesses' are: 1. Material (𣯊), 2. Color (色), 3. Measurement (量), 4. Making (作). Material refers to the ten kinds of lawful robes, which are different from grass, wood, skin, hair, etc. Abandoned, wrongly-livelihood-obtained, felt, brocade, etc., cannot be made into robes. Color refers to broken colors, not the five colors of the secular world; patterns, brocade embroidery are also not allowed. Measurement refers to three cubits or five cubits. In the ‘Śāstra of Abhidharma’ (多论), robes of two cubits or four cubits can also be made into an Antarvāsa (安陀会, inner robe). Making refers to the rules for the strips and the teeth, and the sewing is according to the Dharma. The number of strips for the following two robes is the same in all schools. The Saṃghāṭī (僧伽梨, outer robe) is one piece. In the ‘Śāstra of Abhidharma’ (多论), it is divided into nine grades. If they are increased or decreased mutually, there will be errors in the receiving and upholding. Wearing and using it, the Vinaya (戒律) has clear instructions, protecting its purity, reverently offering it is the same as treating a Stūpa (佛塔); maliciously destroying it will also incur offenses. When taken off, it should be carried with you, like the feathers of a bird. Since the teachings are vast and extensive, how can they all be fully stated? The method of receiving the Antarvāsa (安陀会, inner robe) (The Vinaya (戒律) has a text for receiving it alone; now, according to it, we make the facing-each-other method): 'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, receive this Antarvāsa (安陀会, inner robe) of five strips.' (Say three times) The method of receiving the Uttarāsaṅga (郁多罗僧, upper robe): 'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, receive this Uttarāsaṅga (郁多罗僧, upper robe) of seven strips.' (Say three times) The method of receiving the Saṃghāṭī (僧伽梨, outer robe): 'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, receive this Saṃghāṭī (僧伽梨, outer robe) of nine strips.' (Say it according to the number of strips, say three times) The method of receiving the Saṃkakṣikā (僧祇支, underarm cloth): 'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, this Saṃkakṣikā (僧祇支, underarm cloth) is made according to the Dharma, I receive and uphold it.' (Say three times) The method of receiving the covering-shoulder cloth: 'Great Virtues, listen with one mind! I, Bhikṣu (比丘) so-and-so, this covering-shoulder cloth is made according to the Dharma, I receive and uphold it.' (Say three times) The method of relinquishing the robe (One should expose the right shoulder, take off the shoes, kneel with the right knee, hold the robe in hand, think in the mind and say with the mouth): 'Great Virtues, listen with one mind! I now relinquish this Saṃghāṭī (僧伽梨, outer robe) of nine strips.' (Say three times. The other robes are known by analogy. Thinking of receiving and relinquishing in the mind is the same as saying with the mouth.) --------------------------------------------------------------------------------
Chinese
此，但余“大德一心念”一句。尼五衣等受舍亦同然) 受尼师坛法。 “大德一心念！我比丘某甲，此尼师坛应量作，今受持。”(三说) 受钵多罗法。 “大德一心念！我比丘某甲，此钵多罗应量受，常用故。” 受药法(患累之躯有所资待，无病凭食、有疾须药。通论诸药总分四种，要不获已，故圣并开：一、时药；二、非时药；三、七日药；四、尽形药。前一时药但有手受，后之三种有语手二受。《多论》手受有其五义，恐失手受故加语法。准《十诵》及论，具有语受之法。诸律皆无此文)。 受时药(此律，时药体分十种。《四分》五正及五非正并时药摄。识名体已，心境相应威仪如法，依教而受。然此律中受有其四)：一、身授身受；二、物授物受；三、手授手受；四、教取而食(谓施主情速不及受食，及恶贱比丘不肯亲授，以食着地言可取食。亦听以彼语即为受食)。 受非时药法(谓庵婆果等诸八种浆，不杂时食。如法作净，有渴等缘，然后如法。义加云)。 “大德一心念！我比丘某甲，今为渴病因缘，此是庵婆果浆，为欲经非时服故，今于大德边受。”(三说。余浆准此。若无渴病，犯罪) 受七日药法(时诸比丘得风热病。佛言： 现代汉语译本： （此处省略了‘但余“大德一心念”一句。尼五衣等受舍亦同然)’，因为它看起来像是一个注释或补充说明，而不是正式的经文内容。） 受尼师坛（Nisidana，坐具）法。 ‘大德一心念！我比丘某甲（比丘的名字），此尼师坛应量作，今受持。’（三说） 受钵多罗（Patra，食器）法。 ‘大德一心念！我比丘某甲（比丘的名字），此钵多罗应量受，常用故。’ 受药法（患累之躯有所资待，无病凭食、有疾须药。通论诸药总分四种，要不获已，故圣并开：一、时药；二、非时药；三、七日药；四、尽形药。前一时药但有手受，后之三种有语手二受。《多论》手受有其五义，恐失手受故加语法。准《十诵》及论，具有语受之法。诸律皆无此文）。 受时药（此律，时药体分十种。《四分》五正及五非正并时药摄。识名体已，心境相应威仪如法，依教而受。然此律中受有其四）：一、身授身受；二、物授物受；三、手授手受；四、教取而食（谓施主情速不及受食，及恶比丘不肯亲授，以食着地言可取食。亦听以彼语即为受食）。 受非时药法（谓庵婆果等诸八种浆，不杂时食。如法作净，有渴等缘，然后如法。义加云）。 ‘大德一心念！我比丘某甲（比丘的名字），今为渴病因缘，此是庵婆果浆，为欲经非时服故，今于大德边受。’（三说。余浆准此。若无渴病，犯罪） 受七日药法（时诸比丘得风热病。佛言：
English
English version: (The phrase '此，但余“大德一心念”一句。尼五衣等受舍亦同然)' has been omitted as it appears to be a comment or additional note rather than formal scripture content.) The method of receiving Nisidana (sitting cloth). 'Venerable One, with a focused mind! I, Bhikkhu (Bhikkhu's name), make this Nisidana according to measure, and now I receive and hold it.' (Recite three times) The method of receiving Patra (bowl). 'Venerable One, with a focused mind! I, Bhikkhu (Bhikkhu's name), receive this Patra according to measure, for frequent use.' The method of receiving medicine (The afflicted body relies on it; when not ill, one relies on food; when ill, one needs medicine. Generally speaking, medicines are divided into four types; only when unavoidable, the Holy One allows them: 1. Timely medicine; 2. Untimely medicine; 3. Seven-day medicine; 4. Lifelong medicine. The first, timely medicine, is only received by hand; the latter three are received by both speech and hand. The *Taron* states that receiving by hand has five meanings, fearing the loss of receiving by hand, grammatical rules are added. According to the *Ten Recitations* and the commentaries, there is a method of receiving by speech. All the Vinayas do not have this text). Receiving timely medicine (According to this Vinaya, the substance of timely medicine is divided into ten types. The five correct and five incorrect according to the *Four Divisions* are included in timely medicine. Having recognized the name and substance, with mind and environment in harmony, and with proper conduct, receive according to the teachings. However, in this Vinaya, there are four types of receiving: 1. Body giving to body receiving; 2. Object giving to object receiving; 3. Hand giving to hand receiving; 4. Being instructed to take and eat (meaning that the donor is too quick to receive the food, or an evil Bhikkhu is unwilling to give it directly, so the food is placed on the ground and it is said that it can be taken and eaten. It is also permissible to take their words as receiving the food). The method of receiving untimely medicine (Referring to the eight kinds of juice, such as Amba fruit, which are not mixed with timely food. Make it pure according to the Dharma, and then according to the Dharma when there is thirst or other reasons. The meaning is added, saying). 'Venerable One, with a focused mind! I, Bhikkhu (Bhikkhu's name), now because of thirst and illness, this is Amba fruit juice, in order to take it at an untimely hour, I now receive it from the Venerable One.' (Recite three times. Other juices are according to this. If there is no thirst or illness, it is an offense.) The method of receiving seven-day medicine (At that time, the Bhikkhus had wind-heat illness. The Buddha said: --------------------------------------------------------------------------------
Chinese
“听以酥、油、蜜、石蜜等四种为药，受七日服。”义加云)。 “大德一心念！我比丘某甲，今为热病因缘，此酥七日药，为欲经宿服故，今于大德边受。”(三说) 受尽形药法(有诸比丘得秋时病。佛言：“应根果等药及余一切咸苦辛酢不任为食，有病因听尽形服。”义加云)。 “大德一心念！我比丘某甲，今为气病因缘，此姜椒尽形受药，今欲共宿长服故，于大德边受。”(三说) 长衣说净法(长衣之体，据律唯二：若长三衣过十日者方犯舍堕，若长余衣乃至手巾皆突吉罗。针三綖一，此等已外皆须说净，不尔皆结。净施有二：一者真实物付彼人，二者展转称名作法。强夺犯罪唯真实有，展转称名无强夺义)。 请施主法(真实净主，律制简择一五两二，如文具明。展转，若准余文，应求持戒多闻者充。律无请法，以义加云)。 “大德一心念！我比丘某甲，今请大德为衣药钵展转净施主。愿大德为我作衣药钵展转净施主，慈愍故。”(三说) 正说净法(若众多衣物，段段说之；若束缚一处，亦得总说)。 “大德(长老)一心念！我此长衣，于大德(长老)边作净施。”(彼应问言)“长老！此衣于我边作净施，我持与谁？”(答言：“某甲。” 现代汉语译本： ‘听许以酥（澄清的奶油）、油、蜜、石蜜（冰糖）等四种作为药物，允许服用七日。’（义加云） ‘大德（尊称比丘），请一心念！我比丘某甲，今因热病之缘故，此酥七日药，为了想要隔夜服用，今于大德处领受。’（重复三遍） 受尽形药法（有些比丘得了秋季时令病。佛说：‘应允许服用根、果等药物以及其他一切咸、苦、辛、酢等不能作为食物的药物，有病因缘故，听许终身服用。’义加云） ‘大德，请一心念！我比丘某甲，今因气病之缘故，此姜、椒终身受药，今想要共同过夜长期服用，于大德处领受。’（重复三遍） 长衣说净法（长衣的性质，根据律藏只有两种情况：如果长三衣超过十日，则犯舍堕罪；如果长其他衣服乃至手巾，都犯突吉罗罪。针三綖一，这些之外都需要说净，否则都会犯戒。净施有两种：一是真实地将物品交付给对方，二是辗转称名作法。强夺犯罪只有真实交付才有，辗转称名没有强夺的意义）。 请施主法（真实的净施主，律藏规定简择一五两二，如经文详细说明。辗转，如果按照其他经文，应该请求持戒多闻者担任。律藏没有请求法，以义加云）。 ‘大德，请一心念！我比丘某甲，今请大德为衣、药、钵辗转净施主。愿大德为我作衣、药、钵辗转净施主，慈愍的缘故。’（重复三遍） 正说净法（如果有很多衣物，分段说净；如果捆绑在一处，也可以总说）。 ‘大德（长老），请一心念！我此长衣，于大德（长老）处作净施。’（对方应问）‘长老！此衣在我处作净施，我持与谁？’（回答：‘某甲。’）
English
English version: 'It is permitted to take four things as medicine, namely ghee (clarified butter), oil, honey, and rock candy (crystal sugar), and to take them for seven days.' (According to Yi Jia) 'Venerable Sir, please pay attention with one mind! I, the Bhikkhu (monk) named so-and-so, now due to the condition of fever, this ghee as a seven-day medicine, because I want to take it overnight, I now receive it from the Venerable Sir.' (Recite three times) The method of receiving medicine for life (Some Bhikkhus contracted seasonal illnesses in autumn. The Buddha said: 'One should allow the taking of roots, fruits, and other medicines that are salty, bitter, pungent, or sour, which are not suitable as food, and allow taking them for life due to the condition of illness.' According to Yi Jia) 'Venerable Sir, please pay attention with one mind! I, the Bhikkhu named so-and-so, now due to the condition of gas-related illness, receive this ginger and pepper as medicine for life, because I want to take them together overnight for a long time, I receive them from the Venerable Sir.' (Recite three times) The method of declaring purity for extra robes (The nature of extra robes, according to the Vinaya (monastic code), has only two situations: if an extra Sanghati (outer robe), Uttarasanga (upper robe), or Antarvasaka (inner robe) is kept for more than ten days, it constitutes a Nissaggiya Pacittiya offense (an offense requiring forfeiture and confession); if other robes, even hand towels, are kept for too long, it constitutes a Dukkata offense (an offense of wrong-doing). Needles with three threads or one thread, and other items besides these, all need to be declared pure, otherwise, offenses will be incurred. There are two types of pure donation: one is to actually hand over the item to the other person, and the other is to transfer the name and perform the ritual. The offense of forceful seizure only exists with actual delivery; transferring the name does not have the meaning of forceful seizure). The method of requesting a donor (The true donor of pure items, the Vinaya stipulates the selection of one, five, two, as detailed in the text. For transferring, if according to other texts, one should request a person who upholds the precepts and is learned to serve as the donor. The Vinaya does not have a method of requesting, according to Yi Jia). 'Venerable Sir, please pay attention with one mind! I, the Bhikkhu named so-and-so, now request the Venerable Sir to be the donor for the transfer of pure robes, medicine, and alms bowl. May the Venerable Sir be the donor for the transfer of pure robes, medicine, and alms bowl for me, out of compassion.' (Recite three times) The correct method of declaring purity (If there are many items of clothing, declare purity in sections; if they are tied together in one place, one can also declare purity in total). 'Venerable Sir (Elder), please pay attention with one mind! I make this extra robe a pure donation to the Venerable Sir (Elder).' (The other person should ask) 'Elder! This robe is made a pure donation to me, to whom shall I give it?' (Answer: 'To so-and-so.') --------------------------------------------------------------------------------