English
English version There are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多闻, Duo Wen), third is upholding the sutras (持经, Chi Jing), fourth is upholding the Vinaya (持律, Chi Lu), fifth is being skilled in upholding the Matrika (母论, Mu Lun), these are called the five. Again, there are five kinds. What are the five? First is possessing precepts without deficiency (具戒无缺, Ju Jie Wu Que), second is extensive learning (多闻, Duo Wen), third is being skilled in understanding the meaning of the sutras (善明经义, Shan Ming Jing Yi), fourth is being skilled in knowing the passages and obstructions in the Vinaya (于毗奈耶善知通塞, Yu Pi Nai Ye Shan Zhi Tong Se), fifth is being skilled in understanding the meaning and purport of the Matrika (磨窒哩迦藏善明义趣, Mo Zhi Li Jia Zang Shan Ming Yi Qu), these are called the five. Again, there are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多闻, Duo Wen), third is upholding the sutras and knowing their meaning (持经知义, Chi Jing Zhi Yi), fourth is being skilled in understanding the Vinaya (善通毗奈耶, Shan Tong Pi Nai Ye), fifth is being skilled in understanding the Matrika (善明摩窒哩迦藏, Shan Ming Mo Zhi Li Jia Zang), these are called the five, explained in detail as before. Again, there are five kinds. What are the five? These five are the same as before, only adding the word 'extreme' (极) to each one, explained in detail as above. Again, there are five kinds, these five are also the same, only adding the word 'superior' (胜) to each one. Again, there are five kinds, also the same as described above, adding the word 'able' (能) to the above, explained in detail as before. Again, there are five kinds. What are the five? First is the accomplishment of precepts (戒成就, Jie Cheng Jiu), second is the accomplishment of extensive learning (多闻成就, Duo Wen Cheng Jiu), third is the accomplishment of superior liberation (胜解脱成就, Sheng Jie Tuo Cheng Jiu), fourth is the accomplishment of wisdom-realized superior liberation (证智胜解脱成就, Zheng Zhi Sheng Jie Tuo Cheng Jiu), fifth is the accomplishment of wisdom (智慧成就, Zhi Hui Cheng Jiu), these are called the five. Again, there are five kinds: First is the accomplishment of faith (信成就, Xin Cheng Jiu), second is the accomplishment of precepts (戒成就, Jie Cheng Jiu), third is the accomplishment of extensive learning (多闻成就, Duo Wen Cheng Jiu), fourth is the accomplishment of generosity (舍成就, She Cheng Jiu), fifth is the accomplishment of wisdom (智成就, Zhi Cheng Jiu), explained in detail as before. Again, there are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多闻, Duo Wen), third is diligence (精进, Jing Jin), fourth is mindfulness (念, Nian), fifth is wisdom (慧, Hui), these are called the five, explained in detail as before. Again, there are five kinds. What are the five? First is possessing precepts (具戒, Ju Jie), second is extensive learning (多闻, Duo Wen), third is diligence (精进, Jing Jin), fourth is concentration (定, Ding), fifth is Prajna (般若, Bo Re). These are the five. Again, there are five kinds, the first four are the same as above, the fifth is delighting in tranquility (乐寂, Le Ji). Again, there are five kinds: First is the accomplishment of the aggregate of precepts for those still learning (有学戒蕴成就, You Xue Jie Yun Cheng Jiu), second is the accomplishment of the aggregate of concentration for those still learning (有学定蕴成就, You Xue Ding Yun Cheng Jiu), third is the accomplishment of the aggregate of wisdom for those still learning (有学慧蕴成就, You Xue Hui Yun Cheng Jiu), fourth is the accomplishment of the aggregate of liberation for those still learning (有学解脱蕴成就, You Xue Jie Tuo Yun Cheng Jiu), fifth is the accomplishment of the aggregate of knowledge and vision of liberation for those still learning (有学解脱知见蕴成就, You Xue Jie Tuo Zhi Jian Yun Cheng Jiu), explained in detail as in other sutras. Again, there are five kinds of accomplishments for those who have nothing more to learn, the same as the description for those still learning. Again, there are five kinds: First is knowing faults (知有过, Zhi You Guo) --------------------------------------------------------------------------------
Chinese
、二者表示、三者意表示、四者舍弃、五者随解。复有五种。何者为五？一者知有留难、二者知无留难、三者随说教示、四者与依止弟子、五者摄受，广说如前。复有五种。云何为五？一者知有犯、二者知无犯、三者知轻、四者知重、五者知波罗底木叉广解演说。成就五法、满十夏者，得与人出家近圆，与依止及教示，如自不具上五法成就者，应依止他。” 尔时具寿邬波离白佛言：“世尊！如佛所说：‘已五法成就，满十夏，应度弟子，自不应依止他。’若苾刍近圆，经六十夏，不解别解脱，若不成就五法者，应依止他住不？”佛言：“应依止他住。”白言：“云何依止？”佛言：“依止老者。”白言：“若无老者，云何当住？”佛言：“当依止少者，唯除礼拜，余皆取教示。” 佛在室罗筏城逝多林给孤独园。有一苾刍愚痴无智，不闲善恶，遂度外道令受近圆。乃共诸苾刍，常为诤论，遂便归俗，种种谤毁，遂生讥嫌。时诸苾刍以缘白佛，佛言：“何有斯事？愚痴无智，弃善法律，而就邪见？譬如有人，饥火所逼，弃好饮食，啖诸秽恶。如是之人，亦复如是，由彼愚痴，弃善法律，爱乐外道邪见。是故苾刍不应辄度外道以为弟子，唯度释子。若有释子，持外道服来求出家及近圆者，如此应度成苾刍性 现代汉语译本：二者表示（通过行为或象征表达），三者意表示（通过意图或想法表达），四者舍弃（放弃或拒绝），五者随解（根据理解而行动）。还有五种情况。哪五种？一是知道有障碍（留难），二是知道没有障碍，三是随顺说法教示，四是给予依止弟子（提供指导和支持的弟子），五是摄受（接纳和关怀），详细解释如前所述。还有五种情况。哪五种？一是知道有犯戒，二是知道没有犯戒，三是知道是轻罪，四是知道是重罪，五是知道《波罗底木叉》（戒律）的详细解释和演说。成就五法（具备五种品质），满了十个夏腊（出家十年），可以为人剃度出家和授近圆戒（比丘戒），可以给予依止和教示，如果自己不具备以上五种品质，就应该依止他人。 当时，具寿邬波离（Upali，佛陀的弟子，以持戒精严著称）禀告佛陀说：‘世尊！如您所说：‘已经成就五法，满了十个夏腊，应该度弟子，自己不应该依止他人。’如果比丘受了近圆戒，经过六十个夏腊，不了解《别解脱》（戒律），如果不成就五法，应该依止他人居住吗？’佛陀说：‘应该依止他人居住。’邬波离禀告说：‘如何依止？’佛陀说：‘依止年长的比丘。’邬波离禀告说：‘如果没有年长的比丘，应当如何居住？’佛陀说：‘应当依止年轻的比丘，唯独礼拜除外，其余都接受教示。’ 佛陀在室罗筏城（Sravasti）的逝多林（Jetavana）给孤独园（Anathapindika's Park）说法。有一位比丘愚痴无智，不辨善恶，于是为外道（非佛教徒）剃度，令其受近圆戒。后来与众比丘常常争论，于是就还俗了，种种诽谤诋毁，于是引起了讥讽和嫌隙。当时，众比丘将此事禀告佛陀，佛陀说：‘怎么会有这种事？愚痴无智，抛弃善良的法律，而接受邪见？譬如有人，被饥火所逼迫，抛弃好的饮食，吃各种污秽恶心的东西。这样的人，也是如此，由于他的愚痴，抛弃善良的法律，喜爱外道的邪见。’所以比丘不应该随便为外道剃度作为弟子，只能度释迦族的子弟。如果有释迦族的子弟，穿着外道的服装来请求出家和受近圆戒的，这样的人应该度化，使他成为比丘。
English
English version: Secondly, indicating (expressing through actions or symbols), thirdly, indicating by intention (expressing through intention or thought), fourthly, abandoning (giving up or rejecting), fifthly, following understanding (acting according to understanding). There are also five kinds. What are the five? First, knowing there are obstacles (hindrances), second, knowing there are no obstacles, third, according to the teachings, fourth, giving dependence to disciples (disciples who provide guidance and support), fifth, accepting (accepting and caring), detailed explanation as mentioned before. There are also five kinds. What are the five? First, knowing there is transgression, second, knowing there is no transgression, third, knowing it is a minor offense, fourth, knowing it is a serious offense, fifth, knowing the detailed explanation and exposition of the 'Pratimoksha' (rules of discipline). Achieving the five qualities (possessing five qualities), completing ten years of monastic life, one can ordain others and give the 'upasampada' (full ordination), and can give dependence and instruction. If one does not possess the above five qualities, one should rely on others. At that time, the Venerable Upali (Upali, a disciple of the Buddha, known for his strict adherence to the precepts) reported to the Buddha: 'World Honored One! As you said: 'Having achieved the five qualities, completing ten years of monastic life, one should ordain disciples, and should not rely on others.' If a 'bhikshu' (monk) has received the 'upasampada', and has passed sixty years of monastic life, does not understand the 'Pratimoksha' (rules of discipline), and does not achieve the five qualities, should he rely on others to live?' The Buddha said: 'He should rely on others to live.' Upali reported: 'How to rely?' The Buddha said: 'Rely on the elder monks.' Upali reported: 'If there are no elder monks, how should one live?' The Buddha said: 'One should rely on the younger monks, except for prostrations, all other teachings should be accepted.' The Buddha was teaching at the Jetavana (Jetavana) Anathapindika's Park (Anathapindika's Park) in Sravasti (Sravasti). There was a 'bhikshu' (monk) who was foolish and ignorant, unable to distinguish between good and evil, and thus ordained a non-Buddhist (non-Buddhist) and gave him the 'upasampada'. Later, he often argued with the other 'bhikshus' (monks), and then he returned to lay life, slandering and defaming in various ways, thus causing ridicule and resentment. At that time, the 'bhikshus' (monks) reported this matter to the Buddha, and the Buddha said: 'How could this happen? Foolish and ignorant, abandoning the good law, and accepting wrong views? For example, someone who is forced by hunger, abandons good food, and eats all kinds of dirty and disgusting things. Such a person is also like this, because of his ignorance, abandoning the good law, and loving the wrong views of non-Buddhists.' Therefore, 'bhikshus' (monks) should not casually ordain non-Buddhists as disciples, but only ordain the descendants of the Shakya clan. If there are descendants of the Shakya clan, wearing non-Buddhist clothes, who come to request ordination and 'upasampada', such people should be ordained and made into 'bhikshus' (monks). --------------------------------------------------------------------------------
Chinese
。除斯释种，自余外道，皆应四月共住。”佛已许度外道，四月共住，承事供养不舍本衣。时诸苾刍不知共住及以度法，以缘白佛，佛言：“若有外道来求出家，先可应问身无障难。若无障难已，与受三归及五学处。将向众中，于僧伽前，蹲踞合掌，教彼作如是言：‘大德僧伽听！我是外道，名字某甲，今求出家。于四月中，以我本服，供养僧伽，愿众许我。’已着眼见耳不闻处，应可差一苾刍，谓作羯磨，作如是说：‘大德僧伽听！此外道某甲，今求出家，以本服于四月中，供养邬波驮耶及以僧伽。若僧伽时至听者，僧伽应许；若不许者说。’如是三说。‘僧伽已听许，由其默然故，我今如是持。’于四月中所有事业，一同求寂，着亲教师衣，食僧伽食。于四月中，若旧见改，应与出家；若心乐外道者，应驱令出。” 尔时具寿邬波离问佛世尊：“如佛所说：‘改旧见’者，云何得知改于旧见？”佛言：“应于彼前，赞叹三宝，说佛功德，应毁外道，种种毁訾。若闻赞叹佛法与僧，闻毁本族，心生欢喜，应与出家。若赞三宝心则不喜，闻毁訾外道心生忧戚，即不应度，应驱摈出。若闻毁訾外道之种，心不瞋恨，便生欢喜，是改旧见。”佛言：“若有事火外道，来求出家，应与彼度及授近圆。何以故？此事火种 现代汉语译本：‘除了释迦族的成员，其余的外道都应该共同居住四个月。’佛陀已经允许度化外道，让他们共同居住四个月，承事供养僧伽，但不舍弃他们原本的衣服。当时，众比丘不知道如何共同居住以及度化的方法，因此禀告佛陀。佛陀说：‘如果有外道前来请求出家，首先应该询问他们身体是否有障碍。如果没有障碍，就为他们授三归依和五学处。然后带到僧团中，在僧伽面前，蹲踞合掌，教他们这样说：‘尊敬的僧伽请听！我是外道，名字叫某甲，现在请求出家。在四个月中，我将用我原本的衣服，供养僧伽，希望僧伽允许我。’让他们待在眼能看见而耳听不见的地方。应该派遣一位比丘，进行羯磨（karmā，一种僧团的仪式），这样说：‘尊敬的僧伽请听！这位外道某甲，现在请求出家，用他原本的衣服在四个月中，供养邬波驮耶（upādhyāya，亲教师）以及僧伽。如果僧伽认为时机已到，请允许他；如果不允许，请说出来。’这样说三次。‘僧伽已经听许了，因为他们保持沉默，我现在就这样决定。’在这四个月中，他们所做的事情，和求寂（寻求寂灭）者一样，穿着亲教师的衣服，吃僧伽的食物。在这四个月中，如果他们改变了以前的见解，就应该允许他们出家；如果他们仍然喜欢外道，就应该驱逐他们离开。’ 当时，具寿邬波离（Upāli，佛陀的十大弟子之一，持戒第一）问佛世尊：‘如佛所说：‘改变以前的见解’，要如何得知他们改变了以前的见解呢？’佛陀说：‘应该在他们面前，赞叹三宝（佛、法、僧），宣说佛的功德，应该毁谤外道，用各种方式毁谤他们。如果听到赞叹佛法与僧伽，听到毁谤他们原本的宗族，内心感到欢喜，就应该允许他们出家。如果赞叹三宝，内心不欢喜，听到毁谤外道，内心感到忧愁，就不应该度化他们，应该驱逐他们离开。如果听到毁谤外道的宗族，内心不嗔恨，反而感到欢喜，这就是改变了以前的见解。’佛陀说：‘如果有事火的外道，前来请求出家，应该为他们度化以及授予近圆戒（upasampadā，比丘戒）。为什么呢？因为这事火的种子’