English
English version: 'If someone prepares various foods and offers clothes to support the Sangha (community of monks), and instructs someone to invite the Bhikshus (ordained male monks) at the appropriate time, the Bhikshus should accept the seven-day rule (the right to leave the Sangha within seven days) to go. This is called Bhikshu condition.' 'Another Bhikshu condition is, after donating gardens to the Bhikshus, they further donate bedding, and provide long-term invitations for offerings, or build stupas for the Sharira (relics of the Buddha or eminent monks), or apply sandalwood and turmeric and other fragrances, or install a Sōrincakra (ornament on top of a stupa), as well as banners, canopies, etc., and set up offerings for the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas), write scriptures, etc. If invited due to the above conditions, the Bhikshus should accept the seven-day rule to go. This is called Bhikshu condition.' 'If there are Bhikshus who want to punish evildoers and perform various Karmas (proceedings and resolutions of the Sangha), and invite the Bhikshu Sangha (community of Bhikshus) to assist, the Bhikshu Sangha should accept the seven-day rule to go. This is called Bhikshu condition.' 'If the Bhikshu Sangha wants to punish evildoers and perform various Karmas, and invites a Bhikshu: ‘Come and help me.’ The Bhikshu should accept the seven-day rule to go. This is called Bhikshu Sangha condition.' 'If there is a Bhikshu who is seriously ill and suffering, and sends a messenger to invite a Bhikshu: ‘Preach the Dharma for me,’ and invites them to visit.' The Buddha said: ‘The Bhikshu should accept the seven-day rule to go. This is called Bhikshu condition.’ 'What are the conditions for Bhikshunis (ordained female monks), etc.? Similar to the Bhikshus, the difference is that they offer to the Bhikshu Sangha, or offer the Dharma, or donate items, and study the Dharma, and the Shikshamana women (women preparing to be ordained) want to receive full ordination (formal ordination vows), and invite Bhikshus and Bhikshunis: ‘Please come and give me full ordination.’ At this time, the two assemblies of Bhikshus and Bhikshunis should accept the seven-day rule to go. This is called Bhikshuni, Shikshamana, etc. condition.' 'What is called Shramanera condition (novice monk's condition)? It is the same as the previous situation.' 'What is called Shramanerika condition (novice nun's condition)? The rest is the same as mentioned before, the difference is that girls from twelve to eighteen years old invite the Bhikshu Sangha: ‘Please transmit to me the six Dharmas and six following Dharmas (precepts that Shramanerikas should observe).’ The Bhikshu should go. This is called Shramanerika condition.' 'If a Bhikshu has already entered the rainy season retreat (Varshavasana), or has the thought: ‘I am in this retreat, without...’ --------------------------------------------------------------------------------
Chinese
人供给我食，或当置死。”或有曾未学经，应须学者；曾来习定，应思惟者；或有未证应证者、未见求见者、未得求得者。若有是缘，欲离住处去者，佛言：“无犯！亦不破安居。” 若作安居竟，忽有病生，知无医药。若其便住，恐命不全，如是命难等缘出去，佛言：“无犯，亦不破安居。” 若苾刍安居已竟，若有病生，虽有汤药，无人看病，恐有失命，佛言：“听去，不破安居。” 若苾刍作安居竟，有女人来至苾刍所，而作是言：“我有女新妇及婢，欲遣供养大德。”苾刍作念：“我若不去，恐失梵行，并有命难等起。”是谓梵行等缘，佛言：“移去者无犯，亦不破安居。若有男子黄门等缘，准上应去。” 若苾刍作安居竟，若见女人而生欲想，不能禁止烦恼，恐失梵行，亦应离去。 若苾刍作安居竟，见有伏藏，即作是念：“我住于此，恐当不能禁止其心，而便取物。”佛言：“移去无罪。” 若苾刍于安居内，忽有亲里眷属来谏苾刍住止。苾刍嫌贱，移向余处者，同前无过。 又复苾刍，若有女、男、半择迦等来请安居。既受彼请，然斯施主，或负他物、或复杀害他人、或劫夺他人财物、或于住处若有虎狼师子等恶兽诸难来怖施主、或时走去、或时身死。时 现代汉语译本：‘如果有人供养我食物，或者要置我于死地。’或者有曾经没有学习过佛经，应该需要学习的人；曾经来修习禅定，应该思维的人；或者有尚未证悟应该证悟的人、尚未见到（真理）而寻求见到的人、尚未得到（解脱）而寻求得到的人。如果存在这些因缘，想要离开住所离去的，佛说：‘没有犯戒！也不破安居。’ 如果已经做了安居，忽然生病，知道没有医药。如果继续住下去，恐怕性命不保全，像这样性命攸关等因缘而离开，佛说：‘没有犯戒，也不破安居。’ 如果比丘（Bhiksu，佛教出家男众）安居完毕，如果生病，即使有汤药，没有人照顾，恐怕会丧命，佛说：‘允许离去，不破安居。’ 如果比丘（Bhiksu，佛教出家男众）安居完毕，有女人来到比丘（Bhiksu，佛教出家男众）处，这样说：‘我有儿媳妇和婢女，想要派遣她们来供养大德。’比丘（Bhiksu，佛教出家男众）心想：‘我如果不去，恐怕会失去梵行（Brahmacarya，清净的行为），并且有性命危险等发生。’这是所谓的梵行（Brahmacarya，清净的行为）等因缘，佛说：‘迁移离去没有犯戒，也不破安居。如果有男子、黄门（Eunuch，太监）等因缘，参照上面应该离去。’ 如果比丘（Bhiksu，佛教出家男众）安居完毕，如果见到女人而产生欲望，不能够禁止烦恼，恐怕会失去梵行（Brahmacarya，清净的行为），也应该离去。 如果比丘（Bhiksu，佛教出家男众）安居完毕，见到有伏藏，就心想：‘我住在这里，恐怕不能够禁止我的心，而就拿取财物。’佛说：‘迁移离去没有罪过。’ 如果比丘（Bhiksu，佛教出家男众）在安居期间，忽然有亲戚眷属来劝谏比丘（Bhiksu，佛教出家男众）停止。比丘（Bhiksu，佛教出家男众）嫌弃厌恶，迁移到其他地方的，和前面一样没有过失。 又，如果比丘（Bhiksu，佛教出家男众），如果有女、男、半择迦（Hermaphrodite，阴阳人）等人来请求安居。已经接受他们的请求，然而这些施主，或者欠他人财物、或者杀害他人、或者抢劫他人财物、或者在住处有虎狼狮子等恶兽的各种灾难来恐吓施主、或者（施主）逃走、或者（施主）身亡。这时
English
English version: 'If someone provides me with food, or intends to put me to death.' Or there are those who have never studied the Sutras and need to learn; those who have come to practice meditation and should contemplate; or those who have not yet attained enlightenment and should attain it, those who have not seen (the truth) and seek to see it, those who have not obtained (liberation) and seek to obtain it. If these conditions exist, and one wishes to leave the dwelling, the Buddha said: 'There is no offense! Nor is the Rainy Season Retreat broken.' If, after having entered the Rainy Season Retreat, one suddenly becomes ill and knows there is no medicine. If one continues to stay, one fears for one's life. If one leaves due to such life-threatening circumstances, the Buddha said: 'There is no offense, nor is the Rainy Season Retreat broken.' If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and if illness arises, even if there is medicine, there is no one to care for the illness, and one fears for one's life, the Buddha said: 'Departure is permitted, and the Rainy Season Retreat is not broken.' If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and a woman comes to the Bhiksu (Buddhist monk) and says: 'I have a daughter-in-law and a maidservant, and I wish to send them to make offerings to the Venerable One.' The Bhiksu (Buddhist monk) thinks: 'If I do not leave, I fear I will lose my Brahmacarya (celibate conduct), and there may be life-threatening situations.' This is said to be a condition related to Brahmacarya (celibate conduct). The Buddha said: 'Moving away is not an offense, nor is the Rainy Season Retreat broken. If there are conditions involving men or eunuchs (Eunuch, castrated man), one should leave accordingly.' If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and if he sees a woman and lust arises, and he cannot restrain his afflictions, he should also leave. If a Bhiksu (Buddhist monk) has completed the Rainy Season Retreat, and sees hidden treasure, he thinks: 'If I stay here, I fear I will not be able to restrain my mind, and I will take the object.' The Buddha said: 'Moving away is not a transgression.' If, during the Rainy Season Retreat, a Bhiksu (Buddhist monk)'s relatives come to advise the Bhiksu (Buddhist monk) to stop. If the Bhiksu (Buddhist monk) dislikes and despises this, and moves to another place, it is the same as before, there is no fault. Furthermore, if a Bhiksu (Buddhist monk), if women, men, or hermaphrodites (Hermaphrodite, having both male and female sex organs) come to request the Rainy Season Retreat. Having accepted their request, if these donors either owe others money, or have killed others, or have robbed others of their property, or if there are various calamities such as tigers, wolves, lions, and other fierce beasts that frighten the donors at the dwelling place, or if (the donors) flee, or if (the donors) die. At that time --------------------------------------------------------------------------------
Chinese
彼苾刍作是念曰：“此之施主，请我安居，复有如前诸难事起，我今住此或失梵行、或失命等缘来。”移向余处安居者，同前无犯。 若时住处，多有病苦缘生，苾刍住此，不安乐者，佛言：“移向余处安居，同前无犯。” 又复若有女、男、半择迦等，来请苾刍相就安居，或有王来捉彼施主，或杀、或夺财物，是时施主走向余处。苾刍作念：“此之施主，遭斯恐怖，身既逃亡。我若住此，或失梵行，及命难等因缘。”移向余处。同前无犯。 若有施主来请苾刍而作安居。然斯施主，家内忽然失火，或时身死、或复逃去。苾刍作念：“此之施主，今忽遭火，或死或走。我独居此，恐有命难并梵行难。”移向余处，同前无犯。 若有施主来请苾刍作安居事。于其住处下湿水多，恐后病生。移向余处，同前无犯。 若有施主来请苾刍作安居事。然于住处，侧言：“何用住此剔头，受其饥苦，住林树下？可还归家，多作福业，不须出家。”苾刍作念：“我若久住，或失梵行。”若有此缘，听去无罪。 若苾刍于安居内，或有王来严束四兵至其住处，遣捉苾刍，作如是言：“当如俗法驱役，或令还俗，或与娶妻，或夺衣钵，或种种恼害。”有是难来，即时直去无犯，亦不破安居。 现代汉语译本： 如果那位比丘（Bhikkhu，佛教僧侣）这样想：‘这位施主邀请我安居（Vassa，雨季的闭关修行），但如果像之前一样出现各种困难，我现在住在这里，可能会失去梵行（Brahmacarya，清净的修行生活），或者面临生命危险。’如果他因此转移到其他地方安居，这与之前的情况一样，不算违犯。 如果安居的住所，经常发生疾病痛苦的因缘，比丘住在这里感到不安乐，佛说：‘转移到其他地方安居，与之前的情况一样，不算违犯。’ 又或者，如果有女人、男人、半择迦（Pandaka，不具男女性机能者）等人，来邀请比丘与其一起安居，或者有国王来捉拿那位施主，或者杀害他、或者夺取他的财物，这时施主逃向其他地方。比丘这样想：‘这位施主，遭遇这样的恐怖，已经逃亡。我如果住在这里，可能会失去梵行，以及面临生命危险等因缘。’转移到其他地方，与之前的情况一样，不算违犯。 如果有施主来邀请比丘安居。然而这位施主，家中忽然失火，或者身亡、或者逃走。比丘这样想：‘这位施主，现在忽然遭遇火灾，或者死了或者逃走了。我独自住在这里，恐怕有生命危险以及失去梵行的危险。’转移到其他地方，与之前的情况一样，不算违犯。 如果有施主来邀请比丘进行安居。但在那个住处，地势低洼潮湿，水很多，恐怕以后会生病。转移到其他地方，与之前的情况一样，不算违犯。 如果有施主来邀请比丘进行安居。但在那个住处，有人在旁边说：‘何必住在这里剃光头，忍受饥饿困苦，住在树林下？不如回家，多做善事，不需要出家。’比丘这样想：‘我如果长久住下去，可能会失去梵行。’如果有这样的因缘，允许离开，没有罪过。 如果比丘在安居期间，或者有国王率领军队来到他的住处，要捉拿比丘，并且说：‘应当像对待普通人一样驱使他，或者让他还俗，或者给他娶妻，或者夺走他的衣钵，或者进行各种恼害。’如果出现这样的灾难，立即离开没有罪过，也不算破坏安居。
English
English version: If that Bhikkhu (Buddhist monk) thinks: 'This donor has invited me to observe Vassa (the rainy season retreat), but if various difficulties arise as before, if I stay here now, I may lose my Brahmacarya (pure spiritual life), or face life-threatening dangers.' If he therefore moves to another place to observe Vassa, it is the same as before, and there is no offense. If, at the place of residence, there are frequent causes of illness and suffering, and the Bhikkhu is not at ease staying here, the Buddha said: 'Moving to another place to observe Vassa is the same as before, and there is no offense.' Furthermore, if there are women, men, Pandaka (person with impaired or absent sexual function), etc., who come to invite the Bhikkhu to observe Vassa with them, or if a king comes to seize that donor, or kill him, or seize his property, and at this time the donor flees to another place. The Bhikkhu thinks: 'This donor has encountered such terror and has fled. If I stay here, I may lose my Brahmacarya and face life-threatening dangers.' Moving to another place is the same as before, and there is no offense. If a donor comes to invite a Bhikkhu to observe Vassa. However, this donor's house suddenly catches fire, or he dies, or he flees. The Bhikkhu thinks: 'This donor has now suddenly encountered a fire, or has died or fled. If I stay here alone, I fear there may be danger to my life and danger of losing my Brahmacharya.' Moving to another place is the same as before, and there is no offense. If a donor comes to invite a Bhikkhu to observe Vassa. But at that place of residence, the ground is low-lying and damp, and there is a lot of water, and there is fear of illness later. Moving to another place is the same as before, and there is no offense. If a donor comes to invite a Bhikkhu to observe Vassa. But at that place of residence, someone says on the side: 'Why stay here shaving your head, enduring hunger and hardship, living under the trees? It is better to return home, do more good deeds, and there is no need to renounce the world.' The Bhikkhu thinks: 'If I stay here for a long time, I may lose my Brahmacharya.' If there is such a cause, it is permissible to leave, and there is no fault. If, during the Vassa, a king comes with an army to the Bhikkhu's residence, intending to seize the Bhikkhu, and says: 'He should be treated like an ordinary person, or be made to return to lay life, or be given a wife, or have his robes and bowl taken away, or be subjected to various kinds of harm.' If such a calamity arises, leaving immediately is not an offense, and it does not break the Vassa. --------------------------------------------------------------------------------