Chinese
大正藏第 23 册 No. 1446 根本说一切有部毗奈耶随意事 No. 1446 根本说一切有部毗奈耶随意事一卷 大唐三藏义净奉 制译 尔时薄伽梵在室罗筏城逝多林给孤独园，三月雨安居。时有众多苾刍，于余处安居，各共立制，作如是言：“诸具寿！我等安居三月，不应言诸破戒、破见、破轨仪、非正命等。若见有厕草阙，及君持无水，应即添着并安旧处。若独自不能为者，应以手唤伴共作。”制已各还旧处，如是不语。经三月满已，补洗衣服讫，着衣持钵，从安居处渐已游行，往室罗筏城。到已各置衣钵，洗足已，至世尊所，头面礼足，在一面坐。诸佛常法客苾刍来，先加慰问：“汝从何来？道路安乐耶？何处安居？”白言：“我等于禅那钵多安居，才从彼来，于彼安居，甚得安稳和合，亦不以乞食为苦。但缘我等众多苾刍，于彼安居三月之内，各共立制，于安居中不相共语，乃至如上立制法中具说，得安乐住，不以乞食为患。”佛告诸苾刍曰：“汝等愚痴，无一智人。汝等云何作此非法制，令不共语耶？犹如怨家共住、食怨家食，此甚为苦。云何乃言得安乐住？是外道法、是愚痴法、非出要法。”佛言：“汝等苾刍，自今已后，作哑默法者，得越法罪。”若 现代汉语译本 《根本说一切有部毗奈耶随意事》一卷 大唐三藏义净奉 旨译 当时，薄伽梵（Bhagavan，世尊）在室罗筏城（Śrāvastī）的逝多林给孤独园（Jetavana-anāthapindada-ārāma）中，正值三个月的雨季安居。当时有很多比丘（bhikṣu），在其他地方安居，各自制定规矩，这样说：‘诸位具寿（āyuṣmant，有寿者）！我们安居这三个月，不应该说别人破戒、邪见、行为不端、不正当谋生等等。如果看到厕所的草不够了，或者净水瓶里没有水了，应该立即添加并放回原处。如果自己不能做，应该招手叫同伴一起做。’制定好规矩后，各自回到原来的地方，像这样不说话。三个月结束后，补好洗好的衣服，穿好衣服，拿着钵，从安居的地方慢慢地走出来，前往室罗筏城。到达后，各自放下衣钵，洗完脚，来到世尊那里，头面顶礼佛足，在一旁坐下。诸佛通常的做法是，有远来的比丘，先慰问：‘你从哪里来？路上平安吗？在哪里安居？’他们回答说：‘我们从禅那钵多（Dhyana-bhata）安居的地方来，刚从那里来，在那里安居，非常安稳和谐，也不觉得乞食是苦事。只是因为我们众多比丘，在那里安居的三个月里，各自制定规矩，在安居期间不互相说话，乃至像上面所说的制定规矩的方法一样，详细说明，才能安乐地住下来，不觉得乞食是苦事。’佛告诉诸位比丘说：‘你们真是愚痴，没有一个有智慧的人。你们怎么能制定这种非法的规矩，让大家不说话呢？就像和仇人住在一起，吃仇人的食物一样，这非常痛苦。怎么能说安乐地住下来呢？这是外道的方法，是愚痴的方法，不是解脱的方法。’佛说：‘你们这些比丘，从今以后，如果有人装哑巴不说话，就犯了越法罪。’
English
English version Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School, Volume 1 Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty At one time, the Bhagavan (Bhagavan, The Blessed One) was in the Jetavana-anāthapindada-ārāma (Jeta Grove, the Garden of Anathapindada) in Śrāvastī (Śrāvastī), observing the three-month rainy season retreat. At that time, there were many bhikṣus (bhikṣu, monks) who were observing the retreat in other places, and they each made rules, saying: 'Venerable āyuṣmant (āyuṣmant, long-lived ones)! During these three months of retreat, we should not speak of others as having broken precepts, holding wrong views, behaving improperly, or engaging in dishonest livelihoods, and so on. If we see that there is not enough toilet grass, or that there is no water in the water bottle, we should immediately add it and put it back in its place. If we cannot do it ourselves, we should wave our hands to call a companion to do it together.' After making the rules, they each returned to their original places, and like this, they did not speak. After three months had passed, they mended and washed their clothes, put on their robes, carried their bowls, and slowly walked out of the retreat places, heading towards Śrāvastī. After arriving, they each put down their robes and bowls, washed their feet, and went to the World Honored One, bowed their heads to the ground at his feet, and sat on one side. The usual practice of the Buddhas is that when visiting bhikṣus arrive, they first inquire: 'Where do you come from? Was the journey peaceful? Where did you observe the retreat?' They replied: 'We come from the place of retreat in Dhyana-bhata (Dhyana-bhata), we have just come from there, and while observing the retreat there, we were very stable and harmonious, and we did not find begging for food to be a hardship. It was just that we, the many bhikṣus, during the three months of retreat there, each made rules, and during the retreat, we did not speak to each other, even to the extent of explaining in detail the method of making rules as mentioned above, so that we could live in peace and not find begging for food to be a hardship.' The Buddha told the bhikṣus: 'You are truly foolish, not one of you is wise. How can you make such unlawful rules, causing everyone not to speak? It is like living with an enemy and eating the enemy's food, which is very painful. How can you say that you live in peace? This is the way of the heretics, the way of the foolish, not the way of liberation.' The Buddha said: 'You bhikṣus, from now on, if anyone pretends to be mute and does not speak, they will commit the offense of transgressing the law.' --------------------------------------------------------------------------------
Chinese
苾刍安居竟，佛言：“应请三事见闻疑，作随意事。” 既令苾刍作三事见闻疑，时诸苾刍不知云何作？佛言：“去随意七八日前，诸旧住苾刍应于随近村坊之处，普皆遍告所有老少苾刍，及未近圆者，于供养事咸共修营，至八月十四日，应须佛殿所、制底边作诸供养：烧香悬幡，一切严饰，并皆应作。若邬波驮耶、阿遮利耶、诸有门徒皆令共办，并及扫洒，瞿摩涂地，供养僧伽，上美饮食并行酥等，诸供养物，随时施设。诸苾刍等应相慰问：‘我等安居，甚为安乐。’十四日夜，令持经者通夜诵经。明日知时，作随意事，勿过明相。既至明日应差五德，为众作随意者，或一、二、多，须具五德人。若先不和能令和合，先和合者极令乐住。云何为五？谓不爱、不恚、不怖、不痴、善能分别随意等事。若翻斯五，即不应差。既具五德，应如是差：敷座席、鸣揵椎、集僧伽、作前方便，问众许已，应劝奖：‘汝某甲，颇能为夏坐僧伽，以三事见闻疑，为随意不？’彼答言：‘能。’次一苾刍应先作白，方为羯磨。 “‘大德僧伽听！此某甲苾刍，今为夏坐僧伽作随意苾刍。若僧伽时至听者，僧伽听许僧伽今差某甲为随意苾刍，某甲当为夏坐僧伽作随意苾刍。白如是。’ “‘大德僧伽听！此某甲苾刍， 现代汉语译本： 苾刍（Bikshu，比丘）安居结束后，佛说：‘应该请问关于三事——见、闻、疑，来做自恣（Pravāraṇā）的事情。’ 既然让苾刍们询问关于三事——见、闻、疑，当时众苾刍不知道该如何做。佛说：‘在自恣日七八天前，各位旧住的苾刍应该在附近的村落，普遍告知所有老少苾刍，以及尚未受具足戒者，对于供养的事情共同修办，到八月十四日，应该在佛殿、制底（Caitya，佛塔）边做各种供养：烧香、悬挂幡旗，一切都庄严装饰，并且都应该做。如果是邬波驮耶（Upādhyāya，亲教师）、阿遮利耶（Ācārya，轨范师），各位的门徒都让他们共同办理，并且打扫、用牛粪涂地，供养僧伽（Saṃgha，僧团），准备上好的饮食，如酥油等，各种供养物品，随时施设。各位苾刍等应该互相慰问：‘我们安居，非常安乐。’十四日夜晚，让持经者通宵诵经。明日知道时间后，做自恣的事情，不要超过明相出现。到了明日，应该选出五德之人，为大众做自恣者，或者一、二、多位，必须具备五德的人。如果先前不和睦，能够令其和合，先前和合者，极力令其安乐居住。什么是五德呢？就是不爱、不恚、不怖、不痴，善于分别自恣等事情。如果违背这五种，就不应该选派。既然具备五德，应该这样选派：铺设座位，敲打犍椎（Ghaṇṭā，钟），集合僧伽，做前方便，询问大众允许后，应该劝奖：‘你某甲，能否为夏坐的僧伽，以三事——见、闻、疑，来做自恣？’他回答说：‘能。’接着一位苾刍应该先作白，才做羯磨（Karma，业）。’ ‘大德僧伽听！这位某甲苾刍，现在为夏坐的僧伽做自恣苾刍。如果僧伽认为时机已到，请听着，僧伽听许僧伽现在选派某甲为自恣苾刍，某甲应当为夏坐的僧伽做自恣苾刍。白如是。’ ‘大德僧伽听！这位某甲苾刍，
English
English version: After the Bhikshus (Bikshu, monks) had completed their Rainy Season Retreat (An居), the Buddha said: 'You should invite inquiries regarding the three matters—seeing, hearing, and suspecting—to perform the Pravāraṇā (自恣) ceremony.' Since the Bhikshus were asked to inquire about the three matters—seeing, hearing, and suspecting—the Bhikshus at that time did not know how to proceed. The Buddha said: 'Seven or eight days before the Pravāraṇā day, the resident Bhikshus should widely inform all Bhikshus, young and old, and those who have not yet received full ordination, in the nearby villages, to jointly prepare for the offerings. By the fourteenth day of the eighth month, various offerings should be made at the Buddha hall and near the Caitya (制底, stupa): burning incense, hanging banners, and decorating everything solemnly. If there are Upādhyāyas (邬波驮耶, preceptors) and Ācāryas (阿遮利耶, teachers), all their disciples should be involved in the preparations, including cleaning and smearing the ground with cow dung, offering to the Saṃgha (僧伽, monastic community), preparing excellent food such as ghee, and providing various offerings as appropriate. The Bhikshus should greet each other, saying: 'Our Rainy Season Retreat has been very peaceful.' On the night of the fourteenth, those who uphold the scriptures should recite them throughout the night. The next day, knowing the time, perform the Pravāraṇā ceremony, not exceeding the appearance of the dawn. On the next day, select individuals with five virtues to serve as the Pravāraṇā officiants for the assembly, either one, two, or more, who must possess the five virtues. If there was disharmony before, they should be able to restore harmony; if there was harmony before, they should strive to maintain it. What are the five virtues? They are non-attachment, non-anger, non-fear, non-delusion, and the ability to discern matters related to Pravāraṇā. If they lack these five virtues, they should not be selected. Having the five virtues, they should be selected as follows: set up seats, strike the Ghaṇṭā (犍椎, bell), gather the Saṃgha, perform the preliminary procedures, and after asking for the assembly's permission, encourage them: 'You, so-and-so, can you, for the Rainy Season Retreat Saṃgha, use the three matters—seeing, hearing, and suspecting—to perform the Pravāraṇā?' He replies: 'I can.' Then a Bhikshu should first make a formal announcement (白), before performing the Karma (羯磨, act).' 'Venerable Saṃgha, listen! This Bhikshu, so-and-so, is now to be the Pravāraṇā Bhikshu for the Rainy Season Retreat Saṃgha. If the Saṃgha deems it the right time, listen, the Saṃgha permits the Saṃgha to now select so-and-so as the Pravāraṇā Bhikshu, and so-and-so shall be the Pravāraṇā Bhikshu for the Rainy Season Retreat Saṃgha. This is the announcement.' 'Venerable Saṃgha, listen! This Bhikshu, so-and-so, --------------------------------------------------------------------------------
Chinese
今为夏坐僧伽作随意苾刍。僧伽今差某甲为随意苾刍，某甲当为夏坐僧伽作随意苾刍。若诸具寿听某甲为随意苾刍，某甲当为夏坐僧伽作随意苾刍者默然；若不许者说。’‘僧伽已许某甲当为夏坐僧伽作随意苾刍竟。僧伽已听许，由其默然故，我今如是持。’”世尊告曰：“汝诸苾刍！我今当制作随意苾刍所有行法。汝等谛听！我今当说。受随意苾刍应行生茅与诸苾刍为座。若一人作受随意者，应从上座而为随意，乃至下坐。若二人者，一从上坐受随意，一从半向下，至于行末。若差三人，从三处起，准事可知。诸苾刍等并居茅座，蹲踞而住。上座应为单白：‘大德僧伽听！今僧伽十五日作随意事。若僧伽时至听者，僧伽应许僧伽今作随意。白如是。’其受随意苾刍，应向上座前，蹲踞而住。 “尔时上座及余下坐，应敷生茅，颠倒横布，即移身近前，双足俱蹋，手屈少许，当前执之，作如是说：‘具寿存念！今僧伽十五日作随意，我苾刍某甲，亦十五日作随意。我苾刍某甲对僧伽向大德以三事见闻疑，作随意事。’ “‘大德僧伽！应摄受教示我，应饶益哀愍我。是能愍者，愿哀愍故。若知见罪，我当如律而为说悔。’第二、第三亦如是说。受随意苾刍，应言：‘奥箄迦。’彼答云：‘娑度。’如是次 现代汉语译本：现在为安居的僧伽（Samgha，僧团）作随意苾刍（allowing monks to address any concerns）。僧伽现在委派某甲为随意苾刍，某甲应当为安居的僧伽作随意苾刍。如果各位具寿（respected elders）同意某甲为随意苾刍，某甲应当为安居的僧伽作随意苾刍的就保持沉默；如果不同意的就说出来。’‘僧伽已经同意某甲应当为安居的僧伽作随意苾刍完毕。僧伽已经听许，因为大家保持沉默，我现在就这样接受。’”世尊（Lord Buddha）告诉说：“你们各位苾刍（monks）！我现在将制定随意苾刍所有的行法。你们仔细听！我现在要说。接受随意苾刍应当铺设茅草，给各位苾刍作为座位。如果只有一个人接受随意，应当从上座（senior monk）开始进行随意，直到下座（junior monk）。如果有两个人，一个从上座接受随意，一个从中间向下，直到最后。如果委派三个人，从三个地方开始，按照情况可以知道。各位苾刍等都坐在茅草座位上，蹲着。上座应当作单白（formal announcement）：‘大德僧伽听！现在僧伽十五日作随意事。如果僧伽认为时机已到并同意，僧伽应当允许僧伽现在作随意。白如是。’接受随意的苾刍，应当向上座前，蹲着。 尔时上座及余下坐，应敷生茅，颠倒横布，即移身近前，双足俱蹋，手屈少许，当前执之，作如是说：‘具寿存念！今僧伽十五日作随意，我苾刍某甲，亦十五日作随意。我苾刍某甲对僧伽向大德以三事见闻疑，作随意事。’ ‘大德僧伽！应摄受教示我，应饶益哀愍我。是能愍者，愿哀愍故。若知见罪，我当如律而为说悔。’第二、第三亦如是说。受随意苾刍，应言：‘奥箄迦（Avakasha，请允许）。’彼答云：‘娑度（Sadhu，善哉）。’如是次第。