English
English version: Third, the method of establishing a food boundary (there are three types of purity, all of which are clearly stated in the text). 1. Purity from another place (There was a weaver who built a house in the middle of the road. A bhiksu (monk) wanted to prepare and eat food in the house. The Buddha said, 'Allow the making of a pure house in a layman's dwelling.' Later, if it is donated to the sangha (community of monks), it is also allowed as a pure house). 2. Purity by designation (The Buddha said, 'If a new dwelling is to be made, a certain place should first be designated as pure ground, and then food can be prepared there. If the karma (ritual act) has not been performed, one should not enter it until the light of dawn appears.' Some say: 'Not yet karma-ed' means the karma of selecting pure ground. Now, the designation itself is the karma). 3. Purity by karma (The bhiksus (monks) were eating in a pure house when it was stolen by someone. The Buddha said, 'A middle room should be karma-ed as a pure place.' The bhiksus (monks) wanted to karma a room inside the wall, or at the eaves of the roof, or in the middle courtyard, or in a corner of the room, or half a room, etc., as pure ground. The Buddha said, 'Allow it. It should be established outside the courtyard.' Although there is no text in the Vinaya (monastic code), the meaning should be to announce the characteristics). 'Venerable Sangha (community of monks), listen! I, a bhiksu (monk), announce to the Sangha (community of monks) the establishment of a pure place for eating. Within this samgha-arama (monastery), in the east wing kitchen courtyard, a pure ground is established.' (Said three times. If it is in the courtyard, inside the room, or under various fruit trees, it is named according to the place). 'Venerable Sangha (community of monks), listen! Now, this room is designated as a pure place for the Sangha (community of monks) to eat. If it is the Sangha's (community of monks) time and the Sangha (community of monks) approves, let it be announced thus.' 'Venerable Sangha (community of monks), listen! Now, this room is designated as a pure place for the Sangha (community of monks) to eat. Whoever among the elders approves, let them be silent; those who do not approve, speak.' 'The Sangha (community of monks) has now completed the designation of this room as a pure place for the Sangha (community of monks) to eat. The Sangha (community of monks) approves, therefore, because of the silence, this matter is thus maintained.' The method of dissolution (The Vinaya (monastic code) has no text for dissolution; reversing the establishment is the dissolution). 'Venerable Sangha (community of monks), listen! That certain room was previously established as a pure place for the Sangha (community of monks) to eat, and the Sangha (community of monks) now dissolves it. If it is the Sangha's (community of monks) time and the Sangha (community of monks) approves, let it be announced thus.' 'Venerable Sangha (community of monks), listen! That certain room was previously established as a pure place for the Sangha (community of monks) to eat, and the Sangha (community of monks) now dissolves it. Whoever among the elders approves, let them be silent; those who do not approve, speak.' --------------------------------------------------------------------------------
Chinese
”“僧已解某房安食净处竟。僧忍，默然故，是事如是持。”(若有多处，一时标名，解结亦得若处分净，还以处分解之也)。 通结僧坊作净地法(有比丘欲通羯磨僧坊内作净地。佛言：“听。”)。 “大德僧听！此一住处，共住、布萨、共得施。僧今结作净地，除某处。(有云：除某处者，谓除净地，故知此是简净地法。今云：除者，谓僧住处，为通结故，所以言除。此即结文，非简法也)若僧时到僧忍听。白如是。”“大德僧听！此一住处共住、共布萨、共得施，僧今结作净地，除某处。谁诸长老忍，默然；不忍者说。”“僧已结作净地竟。僧忍，默然故，是事如是持。” 解法 “大德僧听！此一住处先结作净地，僧今解之。若僧时到僧忍听。白如是。”“大德僧听！此一住处先结作净地，僧今解之。谁诸长老忍，默然；不忍者说。”“僧已解净地竟。僧忍，默然故，是事如是持。”(净地之所为，防二：内煮、宿食药。教称不净，以此而啖，垢业滋深。护净诸教明显，但食为同命，凡圣所凭。信教存道，特宜诫慎) 第三、诸戒受舍(受之意者，一、拟防非断除业惑，二、为生福证显法身。故戒经云：戒为净身、定为净心、慧清烦恼。若无明慧，烦恼不除；若无正定，明 现代汉语译本： ‘僧团已经了解某房间安置食物的清净之处完毕。僧团容忍，因为默然的缘故，这件事就这样保持。’（如果有多处，一时标明名称，解除结界也可以。如果处分清净，还用处分的方法解除它）。 通结僧坊作净地法（有比丘想要通过羯磨（Kamma）在僧坊内设置净地。佛说：‘听许。’）。 ‘大德僧团听！这一处住所，共同居住、共同布萨（Posadha，斋戒仪式）、共同获得施舍。僧团现在结界作为净地，除去某处。（有人说：除去某处，是说除去净地，所以知道这是简择净地的方法。现在说：除去，是说僧团住所，为了普遍结界，所以说除去。这即是结界文，不是简择法。）如果僧团时机已到，僧团容忍听取。禀白如是。’‘大德僧团听！这一处住所共同居住、共同布萨、共同获得施舍，僧团现在结界作为净地，除去某处。哪位长老容忍，就默然；不容忍者说出来。’‘僧团已经结界作为净地完毕。僧团容忍，因为默然的缘故，这件事就这样保持。’ 解法 ‘大德僧团听！这一处住所先前结界作为净地，僧团现在解除它。如果僧团时机已到，僧团容忍听取。禀白如是。’‘大德僧团听！这一处住所先前结界作为净地，僧团现在解除它。哪位长老容忍，就默然；不容忍者说出来。’‘僧团已经解除净地完毕。僧团容忍，因为默然的缘故，这件事就这样保持。’（设置净地的原因，是为了防止两种情况：在净地内煮食、存放过夜的食物和药物。教义称这些为不净，如果食用这些东西，罪业会更加深重。守护清净的各种教导非常明显，但是食物是维持生命的必需品，凡人和圣人都依赖它。信仰教义、保持道心，特别应该告诫和谨慎）。 第三、诸戒受舍（受戒的意义在于：一、拟定防止过失、断除业力和迷惑，二、为了产生福报、证悟显现法身。所以戒经说：戒律使身清净、禅定使心清净、智慧使烦恼清净。如果没有光明智慧，烦恼就不能去除；如果没有正确定力，光明
English
English version: 'The Sangha (community of monks) has already understood the clean place for placing food in a certain room. The Sangha consents, therefore, because of silence, this matter is maintained as such.' (If there are multiple places, name them all at once, and the boundary can also be dissolved. If the disposal is clean, it should be dissolved by the method of disposal). The method of universally establishing a clean ground in the Sangha monastery (If a Bhikkhu (monk) wants to establish a clean ground within the Sangha monastery through Kamma (act, deed, ritual). The Buddha said: 'Allowed.') 'May the venerable Sangha listen! This dwelling place, shared for residence, shared for Posadha (observance day), shared for receiving offerings. The Sangha now establishes a clean ground, excluding a certain place. (Some say: excluding a certain place means excluding the clean ground, so it is known that this is the method of selecting a clean ground. Now saying: excluding, means the Sangha's dwelling place, for the sake of universal establishment, therefore it is said excluding. This is the text of establishment, not the method of selection.) If the time is right for the Sangha, may the Sangha listen with consent. Announce thus.' 'May the venerable Sangha listen! This dwelling place, shared for residence, shared for Posadha, shared for receiving offerings, the Sangha now establishes a clean ground, excluding a certain place. Whoever among the elders consents, let them be silent; whoever does not consent, let them speak.' 'The Sangha has already completed the establishment of the clean ground. The Sangha consents, therefore, because of silence, this matter is maintained as such.' The Method of Dissolving 'May the venerable Sangha listen! This dwelling place was previously established as a clean ground, the Sangha now dissolves it. If the time is right for the Sangha, may the Sangha listen with consent. Announce thus.' 'May the venerable Sangha listen! This dwelling place was previously established as a clean ground, the Sangha now dissolves it. Whoever among the elders consents, let them be silent; whoever does not consent, let them speak.' 'The Sangha has already completed the dissolution of the clean ground. The Sangha consents, therefore, because of silence, this matter is maintained as such.' (The reason for establishing a clean ground is to prevent two things: cooking within the clean ground, and storing overnight food and medicine. The teachings call these unclean, and if these things are consumed, sinful karma will deepen. The various teachings on protecting cleanliness are clear, but food is essential for sustaining life, and both ordinary people and saints rely on it. Believing in the teachings and maintaining the path, one should be especially cautious and careful). Third, the Acceptance and Abandonment of Various Precepts (The meaning of accepting precepts is: first, to plan to prevent faults and cut off karmic forces and delusions; second, to generate blessings and realize the manifested Dharmakaya (body of the Dharma). Therefore, the Sutra of Precepts says: Precepts purify the body, Samadhi (meditation) purifies the mind, and wisdom purifies afflictions. Without bright wisdom, afflictions cannot be removed; without proper Samadhi, brightness --------------------------------------------------------------------------------
Chinese
慧不发；若无禁戒，正定不成也。以圣人业惑虽尽，犹持禁戒固若金刚。三教显功诚说非一，然禁通俗戒分多品，始微终着位列五科：一三归、二五戒、三八戒、四十戒、五具戒。能受之人约位有七，即谓七众。如下具彰也)。 第三、受三归法(佛法与僧，真归依处，能生福智、能为覆护，归趣依投越四魔境。多论云：以三宝为所归，欲令救护不得侵陵。《涅槃经》三跳，明过厄难。既创翻邪，故标为首。佛谓清净法身，二智显证，五分成立；法谓灭谛；僧谓第一义僧。于此境诚心决定崇重僧，向受无疑，二师授资顺明了方成也)。 “我某甲尽形受，归依佛、归依法、归依比丘僧。”(三说)“我某甲尽形受，归依佛已、归依法已、归依比丘僧已。”(三说) 第二、受五戒法(希有希有，《校量功德经》云：“佛告阿难：‘若三千大千世界满中如来，如稻麻竹𥯤。若人四事具足供养，满二万岁；诸佛灭后各起宝塔，复以香华种种供养。其福虽多，不如有人以淳净心归依佛法僧所得功德，百分不及一、千分百千分乃至算数譬喻所不能及。复以一弹指顷十善戒，福转胜前。一日一夜受持八戒，若尽形受持五戒、若沙弥戒、沙弥尼戒、式叉摩那戒、比丘尼戒、若比丘戒，福转胜前不可为喻。’”然 现代汉语译本： 智慧不会无缘无故地产生；如果没有禁戒，真正的禅定就无法成就。即使圣人已经断尽了业障和迷惑，仍然会像金刚一样坚定地持守禁戒。佛教、道教、儒教都阐述了各自的功德，虽然说法不一，但禁戒分为通俗戒和多种品类。从最初的细微之处开始，最终显着，位列五科：一、三归（佛、法、僧，真正的皈依之处，能生福德和智慧，能作为庇护，归向依靠能超越四种魔境）；二、五戒；三、八戒；四、十戒；五、具足戒。能够受戒的人按照身份有七种，即所谓的七众（具体内容如下文详述）。 第三、受三归法（佛、法、僧，是真正皈依之处，能生福德和智慧，能作为庇护，归向依靠能超越四种魔境。《多论》中说：‘以三宝为所归依，是为了得到救护，不被侵扰。《涅槃经》中的三跳，说明可以度过厄难。’既然是最初舍弃邪见，所以标为首位。佛指的是清净法身，二智（根本智和后得智）显现证得，五分法身（戒、定、慧、解脱、解脱知见）成就；法指的是灭谛；僧指的是第一义僧。对于这三宝，以诚心决定崇敬，一心向往，没有怀疑，由二师（教授阿阇黎和羯磨阿阇黎）传授资格，顺理明了才能成就）。 ‘我某甲（姓名）尽形寿皈依佛、皈依法、皈依比丘僧。’（三说）‘我某甲（姓名）尽形寿皈依佛已、皈依法已、皈依比丘僧已。’（三说） 第二、受五戒法（希有希有，《校量功德经》中说：‘佛告诉阿难：‘如果三千大千世界都充满如来，像稻子、芝麻、竹子、芦苇一样密集。如果有人用四事（饮食、衣服、卧具、医药）具足供养这些如来，满二万岁；诸佛灭度后，又各自建造宝塔，再用香、花等种种供养。他的福德虽然很多，但不如有人以纯净的心皈依佛法僧所得的功德，百分之一不及，千分之一、百千分之一乃至用算术譬喻都无法相比。’又以一个弹指顷的时间奉行十善戒，福德胜过前面。一日一夜受持八戒，或者尽形寿受持五戒、沙弥戒、沙弥尼戒、式叉摩那戒、比丘尼戒、或者比丘戒，福德胜过前面，不可比喻。’）然而