English
English version: 'Except for members of the Śākya clan, all other non-Buddhist ascetics should reside together for four months.' The Buddha had already permitted the ordination of non-Buddhist ascetics, allowing them to reside together for four months, attending to and making offerings to the Saṅgha (community), without discarding their original garments. At that time, the Bhikṣus (monks) did not know the method for co-residence and ordination, so they reported this to the Buddha. The Buddha said, 'If a non-Buddhist ascetic comes seeking ordination, one should first inquire if they have any physical impediments. If there are no impediments, then grant them the Three Refuges and the Five Precepts. Then, bring them before the Saṅgha, and in front of the Saṅgha, squat down, join their palms, and teach them to say thus: ‘Venerable Saṅgha, listen! I am a non-Buddhist ascetic, named so-and-so, now seeking ordination. For four months, I will use my original garments to make offerings to the Saṅgha, and I hope the Saṅgha will permit me.’ Let them stay in a place where they can see but not hear. One should appoint a Bhikṣu to perform the Karma (karmā, a monastic procedure), saying thus: ‘Venerable Saṅgha, listen! This non-Buddhist ascetic, so-and-so, now seeks ordination, using his original garments for four months, to make offerings to the Upādhyāya (upādhyāya, preceptor) and the Saṅgha. If the Saṅgha deems it the right time, please permit him; if not, please speak.’ Say this three times. ‘The Saṅgha has already permitted it, because they remain silent, I now uphold it thus.’ During these four months, their activities are the same as those seeking Nirvana, wearing the preceptor's robes, and eating the Saṅgha's food. During these four months, if they have changed their former views, they should be allowed to ordain; if they still like non-Buddhist ways, they should be expelled.’ At that time, the Venerable Upāli (Upāli, one of the Buddha's ten great disciples, foremost in discipline) asked the World Honored One, 'As the Buddha said: ‘Changed their former views,’ how can one know that they have changed their former views?' The Buddha said, 'One should praise the Three Jewels (Buddha, Dharma, Saṅgha) before them, speak of the Buddha's merits, and should disparage non-Buddhist ways, disparaging them in various ways. If, upon hearing praise of the Buddha, Dharma, and Saṅgha, and hearing disparagement of their original lineage, they feel joy in their hearts, they should be allowed to ordain. If, upon hearing praise of the Three Jewels, they do not feel joy, and upon hearing disparagement of non-Buddhist ways, they feel sorrow in their hearts, they should not be ordained, and should be expelled. If, upon hearing disparagement of the non-Buddhist lineage, they do not feel anger, but instead feel joy, this is a change of former views.' The Buddha said, 'If a fire-worshipping non-Buddhist ascetic comes seeking ordination, they should be ordained and granted full ordination (upasampadā, Bhikṣu vows). Why? Because this fire seed’ --------------------------------------------------------------------------------
Chinese
类，信三种业。何等为三？所谓有业及所作业与作因业，是故应度。汝等苾刍！应如是学。此等有业与有所作业及所作因业，汝等当学。” 佛在王舍城羯兰铎迦池竹林园，三月坐雨安居已。时王舍城耆宿苾刍数少，年少者多。尔时世尊欲往南山游行人间，告阿难陀曰：“汝应告诸苾刍：‘欲随世尊者，应修营支伐罗。’”时阿难陀受教敕已，即诣诸处告诸苾刍曰：“世尊欲往人间游行，若欲随世尊者，应修营支伐罗。”时耆宿苾刍告具寿阿难陀：“我不能随世尊游行。”阿难陀告言：“何故不能？”答曰：“我等年老。”时少年者：“我等不去。”问曰：“何故？”答言：“我之师主既不随去，我今须为看侍邬波驮耶。”尔时世尊与少弟子，具持衣钵，即往人间在路游行，左右顾望如大象王，恐诸苾刍执持瓶钵有不如法。世尊回顾，乃见苾刍其数不多。世尊知而故问告阿难陀曰：“何故苾刍，徒众减少？”时阿难陀以如上事具答世尊。佛告诸苾刍：“我今应许五夏已上苾刍、成就五法，得随处学，游行人间不依止住。何等五法？一者知有犯、二者知无犯、三者知重罪、四者知轻罪、五者善持钵唎底木叉广能宣说，是名五法游行人间随处受学，得往勿疑。” 具寿邬波离问佛：“世尊！六年已去、成就五 现代汉语译本：有三种业，即信三种业。哪三种呢？就是有业、所作业和作因业，因此应该度脱。你们这些苾刍（bhiksu，比丘）！应当这样学习。你们应当学习这些有业、有所作业以及所作因业。 佛陀在王舍城（Rajagrha）羯兰铎迦池（Kalandaka）竹林园（Venuvana）完成了三个月的雨季安居。当时王舍城的年长苾刍（bhiksu，比丘）很少，年轻的很多。那时，世尊想要前往南山**人间，告诉阿难陀（Ananda）说：‘你应该告诉各位苾刍（bhiksu，比丘）：‘想要跟随世尊的人，应该修缮营支伐罗（ying zhi fa luo）。’’当时阿难陀（Ananda）接受教导后，就到各处告诉各位苾刍（bhiksu，比丘）说：‘世尊想要前往人间**，如果想要跟随世尊的人，应该修缮营支伐罗（ying zhi fa luo）。’当时年长的苾刍（bhiksu，比丘）告诉具寿阿难陀（Ananda）：‘我不能跟随世尊**。’阿难陀（Ananda）问：‘为什么不能？’回答说：‘我们年纪大了。’当时年轻的人说：‘我们不去。’问：‘为什么？’回答说：‘我的师父既然不跟随去，我现在需要看护侍奉邬波驮耶（Upadhyaya，亲教师）。’那时，世尊带着少数弟子，带着衣钵，就前往人间**，在路上行走，左右观看，像大象王一样，担心各位苾刍（bhiksu，比丘）拿着瓶钵不如法。世尊回头看，发现苾刍（bhiksu，比丘）人数不多。世尊知道原因，故意问阿难陀（Ananda）说：‘为什么苾刍（bhiksu，比丘）徒众减少？’当时阿难陀（Ananda）把上面的事情都告诉了世尊。佛陀告诉各位苾刍（bhiksu，比丘）：‘我现在应该允许五年以上的苾刍（bhiksu，比丘）、成就五法，可以随处学习，**人间不依止住。哪五法呢？一是知道有犯戒、二是知道没有犯戒、三是知道重罪、四是知道轻罪、五是善于持诵钵唎底木叉（Pratimoksa，戒经），并且能够广泛宣说，这称为五法，可以**人间随处受学，可以前往，不要怀疑。’ 具寿邬波离（Upali）问佛：‘世尊！六年以上的、成就五
English
English version: There are three kinds of karma, namely, the three kinds of karma of faith. What are the three? They are 'karma that exists,' 'karma that is done,' and 'karma that is the cause of doing,' therefore, they should be liberated. You Bhiksus (bhiksu, monks)! You should learn in this way. You should learn these 'karma that exists,' 'karma that is done,' and 'karma that is the cause of doing.' The Buddha, having completed the three-month rainy season retreat in the Bamboo Grove Garden (Venuvana) by the Kalandaka Pond (Kalandaka) in Rajagrha (Wangshecheng), found that there were few senior Bhiksus (bhiksu, monks) and many young ones in Rajagrha (Wangshecheng) at that time. Then, the World-Honored One, desiring to go to the **human realm of the Southern Mountain, said to Ananda (Ananda): 'You should tell all the Bhiksus (bhiksu, monks): 'Those who wish to follow the World-Honored One should repair Ying Zhi Fa Luo (ying zhi fa luo).'' At that time, Ananda (Ananda), having received the instruction, went to various places and told the Bhiksus (bhiksu, monks): 'The World-Honored One wishes to go to the **human realm. If you wish to follow the World-Honored One, you should repair Ying Zhi Fa Luo (ying zhi fa luo).' At that time, the senior Bhiksus (bhiksu, monks) told the Venerable Ananda (Ananda): 'I cannot follow the World-Honored One **.' Ananda (Ananda) asked: 'Why not?' They replied: 'We are old.' At that time, the young ones said: 'We are not going.' He asked: 'Why?' They replied: 'Since my teacher is not following, I must now look after and serve the Upadhyaya (Upadhyaya, preceptor).' At that time, the World-Honored One, with a few disciples, carrying robes and bowls, went to the **human realm, walking on the road, looking left and right like a great elephant king, fearing that the Bhiksus (bhiksu, monks) might not be holding their bowls properly. The World-Honored One looked back and saw that there were not many Bhiksus (bhiksu, monks). Knowing the reason, the World-Honored One deliberately asked Ananda (Ananda): 'Why are there so few Bhiksus (bhiksu, monks) in the assembly?' At that time, Ananda (Ananda) told the World-Honored One about the matter above. The Buddha told the Bhiksus (bhiksu, monks): 'I should now allow Bhiksus (bhiksu, monks) who have been ordained for more than five years and have attained the five dharmas to study anywhere and **live in the human realm without fixed abode. What are the five dharmas? First, knowing what constitutes an offense; second, knowing what does not constitute an offense; third, knowing serious offenses; fourth, knowing minor offenses; fifth, being skilled in reciting the Pratimoksa (Pratimoksa, precepts) and being able to widely expound it. These are called the five dharmas, which allow one to study anywhere in the **human realm and go without doubt.' The Venerable Upali (Upali) asked the Buddha: 'World-Honored One! Those who have been ordained for more than six years and have attained the five --------------------------------------------------------------------------------
Chinese
法，游行人间受学，得不？”佛言：“得。”又白世尊：“三夏、成就五法，得往以不？”佛言：“不得。”佛言：“我今当制，五夏已上、成就五法，得随意去。若未满者，纵闲三藏，亦不应往游行受学。” 佛在室罗筏城逝多林给孤独园。时具寿大目乾连，与十七众出家并受近圆。此皆幼年，以邬波离为首，夜中忍饥，彻晓啼泣。时佛世尊知而故问，告阿难陀曰：“何故夜中小儿啼声？”阿难陀以缘具答，佛告诸苾刍：“我今当制：若年未满二十，不应与受近圆，成苾刍性。所以者何？未满二十，不能忍饥寒热渴乏，蚊虫所唼及病等。又师呵啧，不能忍受，及诸苦恼。由是幼小，不能忍斯如上等苦。”佛告阿难陀：“若满二十，即有志烈，能忍如上呵啧等苦。由年未满，与受近圆，有如是过。是故苾刍，若未满二十，不应与授近圆。若有求寂，来求近圆。苾刍应问：‘年二十不？’若不问者，得越法罪。” 佛在室罗筏城逝多林给孤独园。于此城中有一长者，娶妻未久便诞一息，长养渐大。长者家业渐渐散尽，便作是念：“我今贫困，应求出家。”便命子曰：“我今年老，不能与汝绍其家业。我今欲于善法律中于彼出家，于汝意云何？”子白父言：“父若出家，我今亦应随父出家。”父报言：“善。 现代汉语译本：‘法，在人间学习，可以吗？’佛说：‘可以。’又问世尊：‘三个夏季，成就五法，可以前往吗？’佛说：‘不可以。’佛说：‘我现在要制定：五年以上，成就五法，可以随意前往。如果未满五年，即使精通三藏，也不应该前往学习。’ 佛在室罗筏城（Śrāvastī，古印度城市）逝多林给孤独园（Jetavana Anāthapiṇḍada-ārāma，祇园精舍）时。当时具寿大目乾连（Mahāmaudgalyāyana，佛陀十大弟子之一），与十七位出家者一起接受近圆戒（upasampadā，比丘戒）。这些人年纪都很小，以邬波离（Upāli，佛陀十大弟子之一，持戒第一）为首，夜里忍受饥饿，彻夜啼哭。当时佛世尊知道这件事，故意问阿难陀（Ānanda，佛陀十大弟子之一，多闻第一）说：‘为什么夜里有小孩的哭声？’阿难陀详细地说明了原因，佛告诉各位比丘：‘我现在要制定：如果年龄未满二十岁，不应该为他们授近圆戒，成为比丘。为什么呢？未满二十岁，不能忍受饥饿、寒冷、炎热、口渴、缺乏，蚊虫叮咬以及疾病等等。’‘而且，对于师父的呵斥，也不能忍受，以及各种苦恼。因为年幼，不能忍受如上等等的痛苦。’佛告诉阿难陀：‘如果满了二十岁，就有志气，能够忍受如上的呵斥等等的痛苦。因为年龄未满，就为他们授近圆戒，有这样的过失。所以比丘们，如果未满二十岁，不应该为他们授近圆戒。如果有人想出家，来求受近圆戒。比丘应该问：‘年满二十岁了吗？’如果不问，就犯了越法罪。’ 佛在室罗筏城（Śrāvastī，古印度城市）逝多林给孤独园（Jetavana Anāthapiṇḍada-ārāma，祇园精舍）。在这个城中有一位长者，娶妻不久就生了一个儿子，渐渐长大。长者的家业渐渐散尽，就想：‘我现在贫困，应该寻求出家。’便对儿子说：‘我今年老了，不能和你一起继承家业。我现在想在善法律中出家，你觉得怎么样？’儿子对父亲说：‘父亲如果出家，我现在也应该跟随父亲出家。’父亲回答说：‘好。’
English
English version: 'Dharma, is it permissible to learn in the human realm?' The Buddha said, 'It is.' Again, he asked the World-Honored One, 'After three summers, having accomplished the five dharmas, is it permissible to go?' The Buddha said, 'It is not.' The Buddha said, 'I shall now establish a rule: those who are five summers or more, having accomplished the five dharmas, may go as they please. If they have not completed five summers, even if they are versed in the three pitakas (Tripiṭaka, the three baskets of Buddhist scriptures), they should not go to study.' The Buddha was in the Jetavana Anāthapiṇḍada-ārāma (Jetavana Anāthapiṇḍada-ārāma, Jeta Grove) in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples) together with seventeen renunciants received the upasampadā (upasampadā, full ordination as a bhikkhu). These were all young, with Upāli (Upāli, one of the Buddha's ten great disciples, foremost in upholding the precepts) as their leader, enduring hunger at night, weeping throughout the night until dawn. Then the World-Honored Buddha, knowing this, deliberately asked Ānanda (Ānanda, one of the Buddha's ten great disciples, foremost in hearing), 'Why is there the sound of children crying at night?' Ānanda explained the reason in detail, and the Buddha told the bhikshus, 'I shall now establish a rule: if one is not yet twenty years old, one should not be given the upasampadā, becoming a bhikkhu. Why is that? One who is not yet twenty cannot endure hunger, cold, heat, thirst, lack, the bites of mosquitoes and insects, and illnesses, etc.' 'Moreover, one cannot endure the scolding of the teacher, and various sufferings. Because they are young, they cannot endure such sufferings as mentioned above.' The Buddha told Ānanda, 'If one is twenty years old, then one has the resolve to endure such scolding and other sufferings as mentioned above. Because one is not yet twenty, giving them the upasampadā has such faults. Therefore, bhikshus, if one is not yet twenty, one should not give them the upasampadā. If someone seeking solitude comes seeking the upasampadā, the bhikshu should ask: 'Are you twenty years old?' If one does not ask, one commits a transgression.' The Buddha was in the Jetavana Anāthapiṇḍada-ārāma (Jetavana Anāthapiṇḍada-ārāma, Jeta Grove) in Śrāvastī (Śrāvastī, an ancient Indian city). In this city, there was a householder who, not long after marrying, had a son, who gradually grew up. The householder's wealth gradually dwindled away, and he thought, 'Now I am poor, I should seek to renounce.' Then he told his son, 'I am now old and cannot continue the family business with you. I now wish to renounce in the good Dharma and Vinaya, what do you think?' The son said to his father, 'If father renounces, I should also follow father to renounce.' The father replied, 'Good.' --------------------------------------------------------------------------------