English
English version: 'If it is done in this way, it is good; if it is not done in this way, one commits a transgression. If the teacher acts for the benefit of the Sangha (community), and does not act on behalf of others, there is no offense. When the two teachers are ill, one must diligently care for them, and should inform the teachers, saying: 'The necessary medicine and food should follow the teachers' wishes, and should not be contrary to their feelings.' If it is done in this way, it is good; if it is not done in this way, one commits the same offense as before. If the two teachers commit an offense, the disciples living together should skillfully and conveniently inform the two teachers, saying: 'The teachers have committed such an offense of evil-doing, and the teachers should confess it.' The detailed explanation is as above. If the two teachers hold wrong views, the Sangha performs expulsion, etc., causing them to leave the dwelling place. The disciples should diligently seek forgiveness from the Sangha, causing the Sangha to rejoice. They also need to inform the teachers: 'Do not hold wrong views.' They should skillfully advise them to abandon these matters, so that the Sangha and the teachers may dwell together in harmony and happiness. If it is not done in this way, one commits a transgression, and the detailed explanation is as above. If the two teachers commit a Saṃghāvaśeṣa (formal meeting) offense, the disciples should cause the teachers to confess it. If the Sangha performs Parivāsa (penance) and Mānatta (probation) for these two teachers, and expresses approval, they may not sleep in the same room with virtuous Bhikṣus (monks), etc. If they repent according to the Dharma (teachings), the root of the offense and the karma (action), will all be eliminated, and they will be the same as virtuous Bhikṣus, and even restore their original status, etc., the detailed explanation is as above. If it is done in this way, it is good; if it is not followed, one commits a transgression. The disciples diligently advise repentance; if the disciples have faults, the teachers also diligently rebuke them, causing them to correct themselves.' Mūlasarvāstivāda Vinaya Kṣudrakavastu, Chapter 2 Taisho Tripitaka Volume 23, No. 1444, Mūlasarvāstivāda Vinaya Kṣudrakavastu Mūlasarvāstivāda Vinaya Kṣudrakavastu, Chapter 3 Translated under Imperial Decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty The Buddha was in Śrāvastī (city of Śrāvastī) at Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, the Garden of Anathapindada). At that time, the venerable Āyasmān Nikuṇḍa bhikṣu (venerable Nikuṇḍa monk) was traveling among humans. After completing the three-month rainy season retreat, he ordained a disciple and gradually traveled with him to Śrāvastī. At that time, the venerable Nikuṇḍa, having washed his feet, went to the Buddha, prostrated at the Buddha's feet, and sat down to one side. The usual practice of the Buddhas is... --------------------------------------------------------------------------------
Chinese
，若有客苾刍来，先唱：“善来！从何处来？复于何方三月坐雨安居？”尔时佛告近军苾刍：“汝从何方来？何处三月坐雨安居？”近军苾刍白言：“世尊！我从余国来，于彼三月坐雨安居。”佛问言：“此善男子，是谁弟子？”近军答曰：“是我弟子。”佛言：“汝出家几时？”答曰：“经今二年，其弟子度经一年。”尔时佛告诸苾刍曰：“此近军已起过为首，我今制诸苾刍，不应出家经年，度余弟子，及授近圆不与同住，应自依止。若出家未满十夏，不度求寂及授近圆。有客僧来，先不相识，不与依止。若满十夏，于别解脱戒经善知通塞，应度求寂，依止等事皆悉应作。自未调伏，调伏于他，无有是处。如是愚小亦不应度，自未证悟解脱寂定及以涅槃，为他说者，亦无是处。自堕淤泥，犹未得出，拟欲度他，此亦非理。” 时有年老无知苾刍，不闲戒律，度一外道及授近圆。既近圆已，白邬波驮耶曰：“今教授我。”其师不解，默然无对，遂生讥嫌。诸苾刍知，以缘白佛。佛言：“我今许十夏苾刍，许度弟子，近圆如前，不于他依止。而成就五法。何等为五？一者近圆经十夏已上；二者弟子患，能为看养；三者有恶作疑犯，随事举勖；四者若有邪见，教令正见；五者若不乐法，勤摄受令乐住。是名五法。复 现代汉语译本：如果有外来的比丘（Bhiksu，佛教出家男众），先问候：‘善来！从哪里来？又在哪个地方安居三个月坐雨？’当时佛告诉近军比丘：‘你从哪里来？在哪里安居三个月坐雨？’近军比丘回答说：‘世尊！我从别的国家来，在那里安居三个月坐雨。’佛问道：‘这位善男子，是谁的弟子？’近军回答说：‘是我的弟子。’佛说：‘你出家多久了？’回答说：‘到现在两年了，他的弟子出家一年。’当时佛告诉各位比丘说：‘这位近军已经开了过失的先例，我现在规定各位比丘，不应该出家满一年，就度别人做弟子，以及授予近圆戒（Upasampada，比丘戒），不与他同住，应该自己依靠。如果出家未满十年，不度沙弥（Sramanera，佛教出家男子，年龄未满20岁者）以及授予近圆戒。有外来的僧人来，事先不认识，不让他依靠。如果满了十年，对于别解脱戒经（Pratimoksha，戒律）善于了解通达，应该度沙弥，依靠等事都可以做。自己没有调伏，调伏别人，没有这个道理。像这样愚笨弱小的人也不应该度，自己没有证悟解脱寂定以及涅槃（Nirvana，佛教修行的最终目标），为别人说这些，也没有这个道理。自己掉在泥里，还没有出来，想要度别人，这也是不合理的。’ 当时有年老无知的比丘，不熟悉戒律，度了一个外道（Tirthika，指佛教以外的其他宗教修行者）以及授予近圆戒。已经受了近圆戒后，对外邬波驮耶（Upadhyaya，亲教师）说：‘现在教导我。’他的老师不了解，沉默没有回答，于是产生了讥嫌。各位比丘知道后，把情况告诉了佛。佛说：‘我现在允许十年以上的比丘，可以度弟子，近圆戒如前，不依靠他人。而成就五种法。哪五种？一是受近圆戒满十年以上；二是弟子生病，能够照顾看护；三是有恶作（Duskrita，轻微的过失）疑犯，随时劝勉；四是如果有邪见，教导他正见；五是不喜欢佛法，勤加摄受使他乐于安住。’这叫做五种法。’
English
English version: If a guest Bhiksu (Buddhist monk) arrives, first greet him: 'Welcome! Where do you come from? And where did you spend the three months of the rainy season in retreat?' At that time, the Buddha told the Bhiksu Jinajin: 'Where do you come from? Where did you spend the three months of the rainy season in retreat?' The Bhiksu Jinajin replied: 'World Honored One! I come from another country, and I spent the three months of the rainy season in retreat there.' The Buddha asked: 'Whose disciple is this good man?' Jinajin replied: 'He is my disciple.' The Buddha said: 'How long have you been ordained?' He replied: 'It has been two years now, and his disciple has been ordained for one year.' At that time, the Buddha told all the Bhiksus: 'This Jinajin has set a precedent for transgression. I now decree that no Bhiksu should ordain another as a disciple after only one year of ordination, nor should they confer the Upasampada (higher ordination) without living with him; they should rely on themselves. If one has not been ordained for ten years, they should not ordain a Sramanera (novice monk) or confer the Upasampada. If a guest monk arrives and is not known beforehand, do not allow him to rely on you. If one has completed ten years and is well-versed in the Pratimoksha (code of monastic discipline), then they may ordain a Sramanera, and all matters of reliance should be attended to. There is no reason for one who has not subdued himself to subdue others. Likewise, one should not ordain the foolish and weak. If one has not realized liberation, tranquility, and Nirvana (the ultimate goal of Buddhist practice), there is no reason to speak of these to others. It is unreasonable for one who is mired in mud and has not yet escaped to attempt to save others.' At that time, there was an old and ignorant Bhiksu who was not familiar with the precepts and ordained a Tirthika (non-Buddhist ascetic) and conferred the Upasampada. After receiving the Upasampada, he said to his Upadhyaya (preceptor): 'Now instruct me.' His teacher did not understand and remained silent, which caused resentment. The Bhiksus learned of this and reported the matter to the Buddha. The Buddha said: 'I now permit Bhiksus who have been ordained for ten years or more to ordain disciples and confer the Upasampada as before, without relying on others, and to accomplish five qualities. What are the five? First, having received the Upasampada for ten years or more; second, being able to care for a disciple who is ill; third, being able to admonish him for any Duskrita (minor offenses) or doubts; fourth, being able to guide him to right view if he has wrong views; fifth, being able to diligently encourage him to dwell in the Dharma if he does not delight in it.' These are called the five qualities.' --------------------------------------------------------------------------------
Chinese
有五种。何等为五？一者具戒、二者多闻、三者持经、四者持律、五者善持母论，是名为五。复有五种。何等为五？一者具戒无缺、二者多闻、三者善明经义、四者于毗奈耶善知通塞、五者磨窒哩迦藏善明义趣，是名为五。复有五种。何等为五？一者具戒、二者多闻、三者持经知义、四者善通毗奈耶、五者善明摩窒哩迦藏，是名为五，广如前说。复有五种。云何为五？此五同前，于一一上，唯加极言，广说如上。复有五种，此五亦同，于一一上，更加胜字。复有五种，亦同上说，于上加能，广说如前。复有五种。云何为五？一者戒成就、二者多闻成就、三者胜解脱成就、四者证智胜解脱成就、五者智慧成就，是名为五。复有五种：一者信成就、二者戒成就、三者多闻成就、四者舍成就、五者智成就，广说如前。复有五种。云何为五？一者具戒、二者多闻、三者精进、四者念、五者慧，是名为五，广说同前。复有五种。何等为五？一者具戒、二者多闻、三者精进、四者定、五者般若。是为五。复有五种，四者同上，第五为是乐寂静坐。复有五种：一者有学戒蕴成就、二者有学定蕴成就、三者有学慧蕴成就、四者有学解脱蕴成就、五者有学解脱知见蕴成就，广说如余。复有五种无学成就，同有学说。复有五种：一者知有过 现代汉语译本 有五种。是哪五种？一是持守戒律（具戒），二是博学多闻（多闻），三是受持经典（持经），四是受持戒律（持律），五是善于掌握根本论典（母论），这称为五种。 又有五种。是哪五种？一是持守戒律且无缺损（具戒无缺），二是博学多闻（多闻），三是善于明白经文的意义（善明经义），四是对于《毗奈耶》（Vinaya，律藏）善于了解通达与阻塞之处（于毗奈耶善知通塞），五是对于《磨窒哩迦藏》（Matrika，论藏）善于明白其意义与旨趣（磨窒哩迦藏善明义趣），这称为五种。 又有五种。是哪五种？一是持守戒律（具戒），二是博学多闻（多闻），三是受持经典且了解其意义（持经知义），四是善于通达《毗奈耶》（Vinaya，律藏）（善通毗奈耶），五是善于明白《摩窒哩迦藏》（Matrika，论藏）（善明摩窒哩迦藏），这称为五种，详细解释如前所述。 又有五种。什么是五种？这五种与前面相同，只是在每一种上，都加上‘极’字，详细解释如上所述。 又有五种，这五种也相同，只是在每一种上，都加上‘胜’字。 又有五种，也与上面所说相同，在上文的基础上加上‘能’字，详细解释如前所述。 又有五种。什么是五种？一是戒成就（戒成就），二是多闻成就（多闻成就），三是殊胜解脱成就（胜解脱成就），四是证智殊胜解脱成就（证智胜解脱成就），五是智慧成就（智慧成就），这称为五种。 又有五种：一是信成就（信成就），二是戒成就（戒成就），三是多闻成就（多闻成就），四是布施成就（舍成就），五是智慧成就（智成就），详细解释如前所述。 又有五种。什么是五种？一是持守戒律（具戒），二是博学多闻（多闻），三是精进（精进），四是正念（念），五是智慧（慧），这称为五种，详细解释与前面相同。 又有五种。是哪五种？一是持守戒律（具戒），二是博学多闻（多闻），三是精进（精进），四是禅定（定），五是般若（Prajna，智慧）。这是五种。 又有五种，前四种与上面相同，第五种是乐于寂静（乐寂）。 又有五种：一是有学戒蕴成就（有学戒蕴成就），二是有学定蕴成就（有学定蕴成就），三是有学慧蕴成就（有学慧蕴成就），四是有学解脱蕴成就（有学解脱蕴成就），五是有学解脱知见蕴成就（有学解脱知见蕴成就），详细解释如其他经文所述。 又有五种无学成就，与有学成就的说法相同。 又有五种：一是知道过患（知有过）