English
English version: A Bhikshu (monk) heard of the death of a Bhikshuni (nun) and said: 'That deceased nun was my fellow Dharma sister, her robes and bowl should belong to me.' He reported this matter to the Buddha, and the Buddha said: 'It should be returned to the Sangha of nuns.' The location of the event is the same as before. A Bhikshu was traveling among people and arrived at a village in a layman's house, where he suddenly fell ill and died. The elder of the village, after completing the funeral, took charge of his robes and bowl. At that time, some Bhikshunis arrived there, and the elder, seeing them, said: 'Venerable ones! A Bhikshu previously died in my house, and his robes and bowl are all with me; you should take them away.' The Bhikshunis replied to the elder: 'The robes of a deceased Bhikshu should not be received by nuns.' The Bhikshunis informed the Bhikshus of this matter, and the Bhikshus reported it to the Buddha. The Buddha said: 'If there are no Bhikshus in that place, the nuns may receive them.' The location of the event is the same as before. A Bhikshuni, carrying her robes and bowl, was traveling among people and arrived at a village in a layman's house, where she fell ill and died. The householder then sent her to the cemetery and took charge of her robes and bowl. Some Bhikshus happened to pass by, and the elder, seeing them, said: 'Venerable ones! A nun previously died in my house, and her robes and bowl are all with me; you should take them away.' The Bhikshus replied: 'We should not receive the belongings of a deceased nun.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'If there is no Sangha of nuns in that place, the Bhikshus should take them, and there is no fault in doing so.' The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'Venerable Sir! If Bhikshus die in laypeople's homes, who should receive all the robes and bowl?' The Buddha said: 'The one who arrives first should receive them.' 'If two people arrive at the same time, who should receive them?' The Buddha said: 'The one who asks first receives them.' 'If both ask, who should receive them?' The Buddha said: 'Both may receive them, or according to the layperson's preference, whoever is given them should take them.' The location of the event is the same as before. Two Bhikshus were fighting with each other, and the other Bhikshus were watching them fight. The laypeople, seeing this, said: 'Venerable ones! I am a common person, seeing others' --------------------------------------------------------------------------------
Chinese
斗时尚为挥解。如何尊者看斗而住？”苾刍报曰：“此皆儜人，好为斗诤，谁能为解？”诸苾刍以缘白佛，佛言：“应可止谏，不应看住。”时诸苾刍，虽设言谏仍不止息，佛言：“若谏不止者，应可与作舍置羯磨。”有二苾刍，共为论议研核是非，因生瞋忿怀诤而住。时诸苾刍与作舍置，时彼二人作如是说：“我等论议研寻道理，仁辈何因辄作羯磨？”苾刍报曰：“斗诤之人佛令舍置，由此因缘与汝羯磨。”以缘白佛，佛言：“不应如是为作羯磨。若现有二师者，应为谏诲。若满十夏离依止者，诸苾刍应谏。若不止者，众应与作舍置羯磨。” 具寿邬波离请世尊曰：“若有苾刍，于两界中而命过者，此之衣钵谁当合得？”佛言：“随头向处合得。”“若头在两界，此欲如何？”佛言：“二处俱得。” 第二子摄颂曰： 唱导乘车舆， 得衣应举掌， 僧伽获衣利， 凡圣可同分。 尔时佛在室罗伐城。时此城中先多外道于此而住，由佛来至，令诸外道无复威光利养寡少。时诸俗流信外道者，皆悉乞求为兴供养。给孤独长者每于晨朝往诣佛所，路逢外道，从长者乞，欲为外道而兴供养。长者见已作如是念：“外道邪徒修习恶法，尚能告乞供养己师。如佛世尊，于诸经中作如是说：‘若不 现代汉语译本： '斗时尚为挥解。如何尊者看斗而住？' 苾刍（bhiksu，比丘，佛教出家男众）回答说：'这些人都是愚蠢的人，喜欢争斗，谁能为他们排解？' 众苾刍将此事禀告佛陀，佛陀说：'应该劝阻制止，不应该袖手旁观。' 当时众苾刍虽然劝阻制止，但他们仍然不停息。佛陀说：'如果劝阻不止，应该对他们进行舍置羯磨（羯磨指僧团的议事和决议，舍置羯磨指僧团决定不再理会他们）。' 有两位苾刍，共同讨论研究辩论是非，因为生气而怀恨争执不休。当时众苾刍对他们进行了舍置。当时那两个人这样说：'我们讨论研究探寻道理，你们凭什么对我们进行羯磨？' 苾刍回答说：'佛陀命令舍置争斗的人，因为这个缘故对你们进行羯磨。' 众苾刍将此事禀告佛陀，佛陀说：'不应该这样进行羯磨。如果现有两位导师，应该进行劝诫教诲。如果满了十个夏季，离开了依止师，众苾刍应该劝诫。如果仍然不止息，僧团应该对他们进行舍置羯磨。' 具寿邬波离（Upali，佛陀十大弟子之一，持戒第一）请问世尊说：'如果有苾刍，在两个边界之间去世，他的衣钵应该归谁所有？' 佛陀说：'应该归头所朝向的那一方所有。' '如果头在两个边界之间，这应该怎么办？' 佛陀说：'两处都可获得。' 第二子摄颂说： 唱导乘车舆， 得衣应举掌， 僧伽（Samgha，僧团）获衣利， 凡圣可同分。 当时佛陀在室罗伐城（Sravasti）。当时这座城市中先前有很多外道住在这里，由于佛陀的到来，使得这些外道失去了威望，获得的供养也减少了。当时信奉外道的俗人，都乞求为外道兴办供养。给孤独长者（Anathapindika，佛教大护法）每天早晨前往佛陀住所，在路上遇到外道，他们向长者乞讨，想要为外道兴办供养。长者见到后这样想：'外道邪徒修习恶法，尚且能够乞讨供养他们的老师。而佛陀世尊，在各种经典中这样说：'如果不'
English
English version: 'Fighting is still being resolved. How can the venerable ones watch the fighting and stay?' A bhiksu (bhikkhu, Buddhist monk) replied, 'These are all foolish people who like to fight. Who can resolve their disputes?' The bhiksus reported this matter to the Buddha, who said, 'They should be stopped and admonished; they should not be watched idly.' At that time, although the bhiksus tried to stop them, they did not cease. The Buddha said, 'If admonishment does not stop them, a suspension karma (formal act of the Sangha) should be performed against them.' Two bhiksus were discussing and examining the rights and wrongs, and they stayed in anger and contention. At that time, the bhiksus performed a suspension karma against them. Then the two men said, 'We are discussing and exploring the truth. Why do you perform karma against us?' The bhiksus replied, 'The Buddha ordered that those who fight should be suspended. For this reason, karma is performed against you.' The bhiksus reported this matter to the Buddha, who said, 'Karma should not be performed in this way. If there are two teachers present, they should be admonished and taught. If they have completed ten summers and left their preceptor, the bhiksus should admonish them. If they still do not stop, the Sangha (community of monks) should perform a suspension karma against them.' The venerable Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the World-Honored One, 'If a bhiksu dies between two boundaries, who should receive his robes and bowl?' The Buddha said, 'They should go to the side to which the head is facing.' 'If the head is between the two boundaries, what should be done?' The Buddha said, 'Both places can receive them.' The second verse of the son says: Chanting guides the carriage, the robes should be held up, The Sangha (community of monks) obtains the benefit of the robes, the ordinary and the holy can share them equally. At that time, the Buddha was in Sravasti (ancient Indian city). At that time, there were many non-Buddhists living in this city. Because of the Buddha's arrival, these non-Buddhists lost their prestige, and the offerings they received were reduced. At that time, the laypeople who believed in non-Buddhists all begged to make offerings to the non-Buddhists. Anathapindika (a wealthy merchant and a major patron of the Buddha) went to the Buddha's residence every morning. On the way, he met non-Buddhists who begged him to make offerings to the non-Buddhists. When the elder saw this, he thought, 'The non-Buddhist heretics practice evil doctrines, yet they are able to beg for offerings to their teachers. The Buddha, the World-Honored One, said in various sutras, 'If not' --------------------------------------------------------------------------------
Chinese
信者劝令生信，使其调伏住正法中。’如其大师见听许者，我告众人：‘于此福田而兴供养。’”作是念已，入逝多林顶礼世尊在一面立，即以上事具白世尊：“唯愿听我随情告乞供养佛僧。”世尊告曰：“随意应作。”长者即便巡行告乞，时诸居士及婆罗门咸白长者曰：“若诸圣众共来乞者，我等福利倍更增多。”是时长者以缘白佛，佛告苾刍：“应与长者共相借助。”时诸苾刍既奉教已，便与长者相随告乞，诸人告曰：“若布施时称我名字普告知者，斯曰善哉！”世尊告曰：“若有施主奉物之时，当唱其名为作咒愿，然后当受。”便遣俗人唱其名字，诸人报曰：“若令圣众唱我名者，其福增多。”佛言：“应令苾刍唱其名字。”时有施主，将其财物就寺而施，佛言：“若来寺中者，亦为称名咒愿方受。”时彼苾刍周遍宣告，唱导之时众人云集，共相排逼不暇近前，佛言：“其唱导者应可乘车或升高舆。”若时暑热或遭风雨，佛言：“应为幰盖遍覆其身。”一面开门人多阗噎，佛言：“应开四门令四人唱导。” 时给孤独长者巡告之时，多获上叠百千万双及余资财其数巨亿，便作是念：“今我求乞多获珍财，我今宜应设大施会，佛及圣众普皆供养，当持此物安在众前一时奉施。”作是念已，于逝多林所以种种 现代汉语译本：'对于那些有信仰的人，劝导他们生起信心，使他们调伏身心，安住于正法之中。'如果大师观察到有人愿意听从并允许，我就告诉众人：'应当在这片福田中兴起供养。'”这样想着，长者进入逝多林（Jetavana，祇树给孤独园），顶礼世尊，在一旁站立，随即把以上的事情详细禀告世尊：“唯愿世尊允许我随意劝请大家供养佛和僧众。”世尊告诉他说：“可以随意去做。”长者随即巡行劝请，当时各位居士和婆罗门都对长者说：“如果各位圣众一同前来劝请，我们的福利将会成倍增多。”当时长者把这个情况禀告佛陀，佛陀告诉比丘们：“应当与长者共同互相帮助。”当时各位比丘接受教诲后，便与长者一同劝请，众人说：“如果布施时称念我的名字并普遍告知大家，那就太好了！”世尊说：“如果有施主奉献物品的时候，应当唱念他的名字为他作咒愿，然后才接受。”于是派遣俗人唱念他们的名字，众人回应说：“如果让圣众唱念我的名字，我的福报会更多。”佛陀说：“应当让比丘唱念他们的名字。”当时有施主，将他们的财物送到寺庙来布施，佛陀说：“如果来到寺庙中的人，也要称念名字咒愿后才接受。”当时那些比丘四处宣告，唱导的时候众人云集，互相拥挤没有空隙靠近，佛陀说：“那些唱导的人应该乘坐车辆或者登上高台。”如果遇到暑热或者风雨，佛陀说：“应该用幰盖遍覆他们的身体。”一面开门人多拥堵，佛陀说：“应该开设四面门让四个人唱导。” 当时给孤独（Anathapindika，又称须达多）长者巡行劝请的时候，获得很多上等的叠布成百千万双以及其余的资财，数量巨大，于是心想：'现在我劝请获得这么多的珍贵财物，我现在应该举办大型的布施法会，普遍供养佛陀和圣众，应当把这些物品安放在大众面前，一次性奉献布施。'这样想着，在逝多林（Jetavana，祇树给孤独园）里，所以……
English
English version: 'For those who have faith, encourage them to generate faith, so that they may subdue their minds and abide in the Right Dharma.' If the master sees that someone is willing to listen and permit, I will tell the people: 'You should make offerings in this field of merit.'” Having thought this, the elder entered Jetavana (Jetavana, meaning Jeta's Grove), prostrated before the World Honored One, and stood to one side. He then reported the above matters in detail to the World Honored One: “May the World Honored One allow me to freely exhort everyone to make offerings to the Buddha and the Sangha.” The World Honored One told him: “You may do as you please.” The elder then went around exhorting, and at that time, all the laypeople and Brahmins said to the elder: “If all the holy assembly comes to exhort together, our blessings will be multiplied.” At that time, the elder reported this situation to the Buddha, and the Buddha told the Bhikshus: “You should help each other with the elder.” At that time, the Bhikshus, having received the teaching, went with the elder to exhort, and the people said: “If you announce my name and inform everyone when giving alms, that would be wonderful!” The World Honored One said: “If a donor offers something, you should chant his name and make a blessing for him before accepting it.” So he sent laypeople to chant their names, and the people responded: “If the holy assembly chants my name, my blessings will be even greater.” The Buddha said: “You should have the Bhikshus chant their names.” At that time, some donors brought their wealth to the temple to give alms, and the Buddha said: “If those who come to the temple, also chant the name and make a blessing before accepting.” At that time, those Bhikshus announced everywhere, and when chanting, the people gathered, crowding each other without space to approach. The Buddha said: “Those who chant should ride in a vehicle or ascend to a high platform.” If it is hot or there is wind and rain, the Buddha said: “You should cover their bodies with a canopy.” With one side of the door open, many people were congested, and the Buddha said: “You should open four doors and have four people chant.” At that time, when Anathapindika (Anathapindika, also known as Sudatta) was touring and exhorting, he obtained many superior layers of cloth, hundreds of thousands of pairs, and other wealth, a huge amount. So he thought: 'Now that I have obtained so much precious wealth from exhorting, I should now hold a large almsgiving ceremony, universally making offerings to the Buddha and the holy assembly. I should place these items in front of the assembly and offer them all at once.' Thinking this, in Jetavana (Jetavana, meaning Jeta's Grove), therefore... --------------------------------------------------------------------------------