Chinese
”佛言：“若近圆已，苾刍不忏、不舍恶见。众作举已，便即归俗。来求出家，不舍本见，当须灭摈。” 佛在室罗筏城逝多林给孤独园。六众苾刍所度弟子，未知六众性行，依止而住；知恶性已皆悉舍之，余处依止，所作事业三时请问。于时六众苾刍共相谓曰：“此诸黑钵生，夺我等所度弟子；若更度者，应度如是色类。”后于异时，邬波难陀乃见一人无手，告曰：“贤首！汝今何故而不出家？”答曰：“谁能度我无手之人？”邬波难陀言：“世尊教法慈悲宽恕。我当度之。”及受近圆经三五日，所是威仪啖食等事皆悉教讫，即便报曰：“汝可不闻鹿不养鹿。室罗伐城甚大宽广，汝应往彼乞食自供。”弟子报曰：“我今如是，云何乞食？”邬波难陀告言：“具寿！我当教汝。”便即为着所有三衣，皆与绳系，以钵袋盛系于左臂，锡杖系于右臂，即入室罗筏城。时有一女，捶胸唱言：“谁作如是非法毒害，截此苾刍双手？”苾刍告言：“姊妹！我在俗时被他截手，非出家后。”报言：“谁度？”苾刍报曰：“我邬波驮耶邬波难陀。”邬波斯迦曰：“除彼六众恶行无耻，谁能度此如是之人。”时诸苾刍以缘白佛。佛言：“诸苾刍！所有过失，斯由度此不完具者。何等名为不完具者？所谓无手、无指、无足、缺唇、 现代汉语译本：佛说：‘如果已经受过具足戒的比丘不忏悔，不舍弃邪恶的见解，僧团已经作出羯磨（举罪），他就应该还俗。如果他来请求再次出家，但不舍弃原先的邪见，就应当被永久驱逐。’ 佛陀在室罗筏城（Śrāvastī，古印度城市名，意为‘丰德’或‘闻者众多’）的逝多林给孤独园（Jetavana Anāthapiṇḍika-ārāma，祇园精舍）时。六群比丘（六众苾刍）所度的弟子，不知道六群比丘的品性和行为，依止他们而住；知道他们的恶劣品性后，都舍弃他们，到其他地方依止，所做的事情都按时请问。当时，六群比丘互相说道：‘这些黑钵（形容新出家的比丘）抢夺了我们所度的弟子；如果再有人来出家，应该度像这样的人。’ 后来，在不同的时间，邬波难陀（Upananda，六群比丘之一）看见一个没有手的人，告诉他说：‘贤首（对出家人的尊称）！你为什么不出家呢？’那人回答说：‘谁能度我这个没有手的人呢？’邬波难陀说：‘世尊的教法慈悲宽恕。我应当度你。’于是为他授了具足戒，经过三五天，所有关于威仪、饮食等事情都教导完毕，就告诉他说：‘你难道没听说过鹿不养鹿吗？室罗筏城非常大而宽广，你应该到那里乞食自给。’弟子回答说：‘我现在这样，怎么乞食呢？’邬波难陀告诉他说：‘具寿（对出家人的尊称）！我应当教你。’于是就为他穿上所有的三衣，都用绳子系住，用钵袋盛着钵系在左臂上，锡杖系在右臂上，就进入室罗筏城。当时，有一个女子，捶胸哭喊道：‘是谁作了这样非法的毒害，截断了这个比丘的双手？’比丘告诉她说：‘姊妹！我在俗家的时候被别人截断了手，不是出家以后。’那女子问道：‘是谁度的你？’比丘回答说：‘我的邬波驮耶（Upadhyaya，亲教师）是邬波难陀。’邬波斯迦（Upasika，女居士）说：‘除了那六群比丘的恶行，谁能度这样的人呢？’当时，众比丘将此事禀告了佛陀。佛说：‘诸位比丘！所有这些过失，都是由于度了这些不具足的人。什么叫做不具足的人呢？就是没有手、没有手指、没有脚、缺嘴唇、’
English
English version: The Buddha said, 'If a Bhikshu (monk) who has received full ordination does not repent and does not abandon his evil views, and the Sangha (community) has already performed the Karma (act of censure), then he should return to lay life. If he comes to request ordination again, but does not abandon his original evil views, he should be permanently expelled.' The Buddha was in the Jetavana Anāthapiṇḍika-ārāma (Jeta Grove) in Śrāvastī (an ancient Indian city, meaning 'abundance of merit' or 'many listeners'). The disciples ordained by the Group of Six Bhikshus (six monks) did not know the character and behavior of the Group of Six, and lived relying on them; after learning of their evil character, they all abandoned them and relied on other places, asking about their affairs at the proper times. At that time, the Group of Six Bhikshus said to each other, 'These black bowls (a term for newly ordained monks) are snatching away the disciples we have ordained; if anyone else comes to be ordained, we should ordain someone like this.' Later, at a different time, Upananda (one of the Group of Six Bhikshus) saw a man without hands and said to him, 'Worthy one! Why don't you become a monk?' The man replied, 'Who can ordain me, a man without hands?' Upananda said, 'The Buddha's teachings are compassionate and forgiving. I shall ordain you.' So he gave him full ordination, and after three to five days, all matters concerning deportment, eating, and so on were taught, and then he told him, 'Haven't you heard that deer do not raise deer? Śrāvastī is very large and wide, you should go there to beg for food to support yourself.' The disciple replied, 'How can I beg for food as I am now?' Upananda told him, 'Reverend one! I shall teach you.' So he put all three robes on him, tied them with ropes, put the bowl in a bowl bag and tied it to his left arm, and tied the Khakkhara (begging staff) to his right arm, and then he entered Śrāvastī. At that time, a woman beat her chest and cried out, 'Who has committed such an unlawful and poisonous act, cutting off this Bhikshu's hands?' The Bhikshu told her, 'Sister! My hands were cut off by others when I was a layman, not after I became a monk.' The woman asked, 'Who ordained you?' The Bhikshu replied, 'My Upadhyaya (preceptor) is Upananda.' The Upasika (female lay devotee) said, 'Who but the evil-doing Group of Six Bhikshus would ordain such a person?' At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 'All these faults are due to ordaining these incomplete people. What are called incomplete people? That is, those without hands, without fingers, without feet, with cleft lips,' --------------------------------------------------------------------------------
Chinese
无唇，及以诸根不具，皆悉不应。若度此类，得越法罪。若被杖者、若身形斑白、太老、大少。”佛言：“并不应度，一切秽污僧伽卧具咸不应与。又跛足绿眼，及以无目、曲腰侏儒、项有瘿者、哑聋水病，如是等类皆不应度。若度者，得越法罪。又淫欲过度，被女所伤；因重所伤，涉路而损，大小便痢不能禁制，如斯等类亦不应度。若度者，得越法罪。”又白佛言：“有癣疥、疮癞、瘘疬、干癣、湿癣、瘦病、患嗽、上气、燋渴、疟病、癫狂、痃癖、痔病等。”佛言：“不应度。若度得，越法罪。” 根本说一切有部毗奈耶出家事卷第四 现代汉语译本： ‘无唇，以及诸根不具的人，都不应该度化出家。如果度化这类人，会犯越法罪。如果有人遭受杖刑、或者身形斑白、太老、太小。’佛说：‘都不应该度化，一切污秽僧伽卧具的人都不应该给与。还有跛足、绿眼，以及没有眼睛、弯腰驼背、身材矮小、脖子上有瘿的人、哑巴、聋子、患有水肿病的人，像这些种类的人都不应该度化。如果度化了，会犯越法罪。还有淫欲过度，被女人所伤；因为重物所伤，在路上受伤，大小便失禁，像这些种类的人也不应该度化。如果度化了，会犯越法罪。’又禀告佛说：‘有癣疥（皮肤病），疮癞（麻风病），瘘疬（淋巴结核），干癣（牛皮癣），湿癣（湿疹），瘦病（消瘦），患咳嗽，上气（呼吸困难），焦渴（极度口渴），疟疾（疟疾），癫狂（精神错乱），痃癖（腹部肿块），痔疮（痔疮）等。’佛说：‘不应该度化。如果度化了，会犯越法罪。’ 出自《根本说一切有部毗奈耶出家事卷第四》
English
English version: ‘Those without lips, and those with incomplete faculties, should not be ordained. If such individuals are ordained, one incurs a transgression of the law. Those who have been flogged, or those with white hair, too old, or too young.’ The Buddha said, ‘They should not be ordained, and those who defile the Sangha's bedding should not be given anything. Also, those who are lame, with green eyes, and those without eyes, hunchbacked, dwarfish, with goiters on their necks, mute, deaf, suffering from dropsy, such individuals should not be ordained. If they are ordained, one incurs a transgression of the law. Also, those who are excessively lustful, injured by women; injured by heavy objects, harmed on the road, unable to control urination or defecation, such individuals should also not be ordained. If they are ordained, one incurs a transgression of the law.’ Furthermore, they reported to the Buddha, ‘Those with tinea (skin disease), leprosy (Hansen's disease), scrofula (lymph node tuberculosis), dry tinea (psoriasis), wet tinea (eczema), wasting disease (emaciation), suffering from coughs, dyspnea (shortness of breath), parched throat (extreme thirst), malaria (malaria), epilepsy (seizures), abdominal masses (abdominal lumps), hemorrhoids (hemorrhoids), etc.’ The Buddha said, ‘They should not be ordained. If they are ordained, one incurs a transgression of the law.’ From the Mūlasarvāstivāda Vinaya, Pravrajyāvastu, Volume 4 --------------------------------------------------------------------------------