Chinese
中。’”时具寿阿难陀奉佛教已，便往告众令集堂中，还至佛所礼足。白言：“大众总集，愿佛知时。”于时善逝便往堂中就座而坐，告诸苾刍曰：“给孤长者多施衣服，何故汝等而无受者？”时诸苾刍默然无对。于时大师知而故问阿难陀曰：“何故苾刍我问之时默尔无答？”时阿难陀即以前事具白世尊。佛告诸苾刍：“岂非汝等先以信心来投于我出家离俗求涅槃耶？”诸苾刍曰：“如是。世尊！”佛言：“汝等若以信心投我出家情求涅槃修净行者，此诸苾刍所著衣服直一亿金钱，所住房舍直金钱五百，所啖饮食具足百味，如是等事我皆听受，汝并堪销。若有苾刍破重戒者，于僧住处，乃至不销一口之食，僧伽蓝地不容一足。何以故？汝等应知！破戒之人有十种过失，自知我是破戒恶人、他亦知是破戒之者，所有天神不来亲附，同梵行者知法善人咸生轻贱，罪恶音响四远共知，未证悟者不复能证，已证法者悉皆退失，曾所听闻咸皆忘念，命欲终时心生懊恼，舍命之后生地狱中。又诸苾刍！应知受用有其五种：一者为主受用，二者父财受用，三者听许受用，四者负债受用，五者盗贼受用。云何为主受用？谓阿罗汉永除三毒。云何父财受用？谓诸学人尚有余惑。云何听许受用？谓淳善异生于戒清净勤修禅诵无懈怠心。云何 现代汉语译本：' 这时，具寿阿难陀接受了佛的教诲后，便去告知大家到集会堂中集合，然后回到佛陀那里，礼拜佛足，禀告说：'大众已经集合完毕，请佛陀知晓时机。' 当时，善逝（佛陀的称号）便前往集会堂，就座而坐，告诉各位比丘说：'给孤长者（Anathapindika，一位慷慨的施主）捐赠了很多衣服，为什么你们都没有人接受呢？' 这时，各位比丘都沉默不语，没有回答。当时，大师（佛陀的称号）明知原因却故意问阿难陀说：'为什么比丘们在我问话的时候都沉默不答呢？' 这时，阿难陀便将之前的事情全部禀告了世尊（佛陀的称号）。佛陀告诉各位比丘说：'难道不是你们先前因为信心而来投靠我，出家离俗，寻求涅槃（Nirvana，解脱）吗？' 各位比丘回答说：'是的，世尊！' 佛陀说：'你们如果因为信心投靠我出家，一心寻求涅槃，修持清净的行为，那么这些比丘所穿的衣服价值一亿金钱，所居住的房舍价值五百金钱，所吃的食物具备各种美味，这些事情我都允许你们接受，你们也能够承受。如果有比丘违犯了重戒，那么在僧团的住处，乃至不能消化一口食物，僧伽蓝（Sangharama，寺院）的土地不容许他立足。为什么呢？你们应该知道！破戒之人有十种过失：自己知道我是破戒的恶人，他人也知道我是破戒之人，所有的天神不来亲近依附，同修梵行（Brahmacharya，清净行）的知法善人都会轻视贱待，罪恶的名声四处传播，未证悟的人不能再证悟，已经证悟的人全部退失，曾经听闻的教法全部忘记，临命终时心中懊恼，舍弃生命之后堕入地狱之中。 还有，各位比丘！应该知道受用有五种：一者，为主受用；二者，父财受用；三者，听许受用；四者，负债受用；五者，盗贼受用。什么是为主受用？就是阿罗汉（Arhat，已证悟的圣者）永远断除了贪嗔痴三毒。什么是父财受用？就是还在学习的人，还有烦恼迷惑没有断除。什么是听许受用？就是心地善良的凡夫，对于戒律清净，勤奋地修习禅定和诵经，没有懈怠之心。什么是
English
English version: ' Then, the Venerable Ananda, having received the Buddha's teaching, went to inform the assembly to gather in the assembly hall, and then returned to the Buddha, prostrated at his feet, and reported: 'The assembly is complete, may the Buddha know the time.' At that time, the Sugata (Buddha's title) went to the assembly hall, sat down, and said to the Bhikshus (monks): 'The Elder Anathapindika (a generous benefactor) has donated many robes, why is it that none of you are accepting them?' At that time, the Bhikshus remained silent and did not answer. Then, the Master (Buddha's title), knowing the reason, deliberately asked Ananda: 'Why are the Bhikshus silent and not answering when I ask?' Then, Ananda recounted all the previous events to the World Honored One (Buddha's title). The Buddha said to the Bhikshus: 'Was it not because of faith that you came to rely on me, left home and renounced the world, seeking Nirvana (liberation)?' The Bhikshus replied: 'Yes, World Honored One!' The Buddha said: 'If you have come to rely on me out of faith, left home, wholeheartedly seeking Nirvana, and cultivating pure conduct, then these robes worn by the Bhikshus are worth one hundred million gold coins, the dwellings they live in are worth five hundred gold coins, and the food they eat is complete with all kinds of delicacies, all these things I allow you to accept, and you are able to bear them. If there is a Bhikshu who violates the heavy precepts, then in the Sangha's (community) dwelling place, he cannot even digest a mouthful of food, and the land of the Sangharama (monastery) does not allow him to stand. Why? You should know! A person who breaks the precepts has ten kinds of faults: he knows himself to be a precept-breaking evil person, others also know him to be a precept-breaker, all the Devas (gods) do not come to be close and rely on him, those who practice Brahmacharya (pure conduct) together, the wise and virtuous people, will despise and belittle him, the evil reputation spreads far and wide, those who have not attained enlightenment cannot attain it, those who have already attained the Dharma (teachings) will all regress, all the teachings they have heard will be forgotten, at the time of death they will feel remorse in their hearts, and after abandoning their lives they will fall into hell. Furthermore, Bhikshus! You should know that there are five kinds of enjoyment: first, enjoyment as a master; second, enjoyment of paternal wealth; third, enjoyment by permission; fourth, enjoyment by debt; fifth, enjoyment as a thief. What is enjoyment as a master? It is when an Arhat (enlightened being) has forever eradicated the three poisons of greed, hatred, and delusion. What is enjoyment of paternal wealth? It is when those who are still learning still have afflictions and delusions that have not been eradicated. What is enjoyment by permission? It is when a pure-hearted ordinary person is pure in precepts, diligently cultivates meditation and chanting, and has no懈怠(xie dai, lax) mind. What is --------------------------------------------------------------------------------
Chinese
负债受用？谓虽防禁戒而不勤修觉品善法。云何盗贼受用？谓于四重禁中随犯其一。是故汝等知是事已应当修学。然此长者，所施衣物及获余利，大众应可平等共分。” 根本说一切有部尼陀那卷第二 大正藏第 24 册 No. 1452 根本说一切有部尼陀那目得迦 根本说一切有部尼陀那卷第三 大唐三藏法师义净奉 制译 第三子摄颂曰： 有张有不张， 有出有不出， 若在于界外， 闻生随喜心。 尔时佛在室罗伐城。具寿邬波离请世尊曰：“颇有苾刍僧伽共张羯耻那衣，在于众中而非张衣耶？”佛言：“有！若苾刍共张衣时，不与他欲而便昏睡或时入定，此人虽复处在众中，不得名为共张衣也。然而大众名善张衣。”“颇有苾刍僧伽共张羯耻那时而不领受成张衣不？”佛言：“有！若苾刍僧伽共张衣时，与他欲已，或时入定或复睡眠，虽不觉知亦成张衣。”“颇有苾刍僧伽共出羯耻那时虽在众中不名出衣耶？”佛言：“有！若苾刍僧伽出衣之时，不与他欲，而便入定或复睡眠，此人不名出衣，然而僧伽得名出衣。”“颇有苾刍僧伽共出衣时身在众中心不领受名出衣耶？”佛言：“有！若苾刍僧伽出衣，与他欲已或入定睡眠，然而僧伽成共出衣。若有苾 现代汉语译本 ‘负债受用’是指虽然防范禁戒，却不勤奋修习觉品善法。 ‘盗贼受用’是指对于四重禁（Sì chóng jìn）(四种根本戒律)中的任何一条犯戒。 因此，你们知道这些事情后，应当努力修学。然而，这位长者（zhǎng zhě）(富人)所布施的衣物以及获得的其余利益，大众应该平等地共同分配。 根本说一切有部尼陀那（Gēnběn shuō yīqiè yǒu bù Nítuóná）卷第二 大正藏第 24 册 No. 1452 根本说一切有部尼陀那目得迦（Gēnběn shuō yīqiè yǒu bù Nítuóná mù dé jiā） 根本说一切有部尼陀那（Gēnběn shuō yīqiè yǒu bù Nítuóná）卷第三 大唐三藏法师义净（Yì Jìng）奉 制译 第三子摄颂说： 有张有不张， 有出有不出， 若在于界外， 闻生随喜心。 当时，佛陀（Fótuó）在室罗伐城（Shìluó fá chéng）。具寿邬波离（Jùshòu Wūbōlí）请问世尊（Shìzūn）说：‘是否有比丘（Bǐqiū）僧伽（Sēngqié）共同张羯耻那衣（Jié chǐ nà yī）(一种功德衣)，身在僧众中却不算张衣呢？’ 佛陀（Fótuó）说：‘有！如果比丘（Bǐqiū）共同张衣时，没有给予他人同意（yù）(同意、许可)，就昏睡或者入定（rùdìng），这个人即使身在僧众中，也不能称为共同张衣。然而，大众可以称为善于张衣。’ ‘是否有比丘（Bǐqiū）僧伽（Sēngqié）共同张羯耻那（Jié chǐ nà）衣时，而不领受，最终却成就了张衣呢？’ 佛陀（Fótuó）说：‘有！如果比丘（Bǐqiū）僧伽（Sēngqié）共同张衣时，给予他人同意（yù）后，或者入定（rùdìng）或者睡眠，即使没有觉察到，也成就了张衣。’ ‘是否有比丘（Bǐqiū）僧伽（Sēngqié）共同出羯耻那（Jié chǐ nà）衣时，即使身在僧众中也不算做出衣呢？’ 佛陀（Fótuó）说：‘有！如果比丘（Bǐqiū）僧伽（Sēngqié）出衣的时候，没有给予他人同意（yù），就入定（rùdìng）或者睡眠，这个人不算做出衣，然而僧伽（Sēngqié）可以称为做出衣。’ ‘是否有比丘（Bǐqiū）僧伽（Sēngqié）共同出衣时，身在僧众中，但内心没有领受，也算做出衣呢？’ 佛陀（Fótuó）说：‘有！如果比丘（Bǐqiū）僧伽（Sēngqié）出衣，给予他人同意（yù）后，或者入定（rùdìng）睡眠，然而僧伽（Sēngqié）成就了共同出衣。’
English
English version 'Suffering Usufruct?' refers to although guarding against prohibitions and precepts, one does not diligently cultivate the wholesome dharmas of the awakening factors. 'Thieves' Usufruct?' refers to violating any one of the four major prohibitions (Sì chóng jìn) (four fundamental precepts). Therefore, having understood these matters, you should diligently study and practice. However, the clothes donated by this elder (zhǎng zhě) (rich man) and the remaining benefits obtained should be equally distributed among the assembly. Mūlasarvāstivāda-vinaya-nidāna (Gēnběn shuō yīqiè yǒu bù Nítuóná), Volume 2 Taishō Tripiṭaka Volume 24, No. 1452, Mūlasarvāstivāda-vinaya-nidāna-mātṛkā (Gēnběn shuō yīqiè yǒu bù Nítuóná mù dé jiā) Mūlasarvāstivāda-vinaya-nidāna (Gēnběn shuō yīqiè yǒu bù Nítuóná), Volume 3 Translated under Imperial Decree by Tripiṭaka Master Yijing (Yì Jìng) of the Great Tang Dynasty The Verse Summarizing the Third Section says: There is spreading and not spreading, There is offering and not offering, If one is outside the boundary, Hearing of its arising, one rejoices in mind. At that time, the Buddha (Fótuó) was in Śrāvastī (Shìluó fá chéng). The Venerable Upāli (Jùshòu Wūbōlí) asked the World-Honored One (Shìzūn): 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are spreading the Kaṭhina (Jié chǐ nà) robe (a robe of merit), and yet, though present in the assembly, are not considered to be spreading the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) are spreading the robe together, and without giving their consent (yù) (agreement, permission) to others, they fall asleep or enter into samādhi (rùdìng), these individuals, even though present in the assembly, cannot be said to be spreading the robe together. However, the assembly can be said to be good at spreading the robe.' 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are spreading the Kaṭhina (Jié chǐ nà) robe, and without receiving it, ultimately accomplish the spreading of the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) are spreading the robe together, and after giving their consent (yù) to others, they either enter into samādhi (rùdìng) or fall asleep, even if they are not aware of it, they have accomplished the spreading of the robe.' 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are offering the Kaṭhina (Jié chǐ nà) robe together, and yet, though present in the assembly, are not considered to be offering the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) are offering the robe, and without giving their consent (yù) to others, they enter into samādhi (rùdìng) or fall asleep, these individuals are not considered to be offering the robe, however, the Saṃgha (Sēngqié) can be said to be offering the robe.' 'Are there bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) who are offering the robe together, and though present in the assembly, do not receive it in their hearts, and yet are considered to be offering the robe?' The Buddha (Fótuó) said: 'Yes! If bhikṣus (Bǐqiū) in the Saṃgha (Sēngqié) are offering the robe, and after giving their consent (yù) to others, they either enter into samādhi (rùdìng) or fall asleep, nevertheless, the Saṃgha (Sēngqié) has accomplished the joint offering of the robe.' --------------------------------------------------------------------------------
Chinese
刍出于界外，闻众已出羯耻那衣，生随喜心亦名出衣。” 第四子摄颂曰： 授学等不秉， 作法不成诃， 十二人成诃， 不净犯根本。 缘处同前。具寿邬波离请世尊曰：“授学之人得秉一切羯磨法不？”佛言：“不得。”“若半宅迦等诸有难人得不？”佛言：“不得。”“其授学之人合行筹不？”佛言：“不得。”“犯四重人得行筹不？”佛言：“不得。”“如世尊说：‘如为彼人作如法羯磨，彼人诃不成诃。’者，若为彼人作非法羯磨，其人诃成诃不？”佛言：“此即成诃。”“若十二种人众差遣时作如是语：‘不须差我。’此等诸人诃成诃不？”佛言：“此得成诃。然此等人据其两事，我密意说诃不成诃，谓不清净人。”“大德！如世尊说：‘不清净人诃不成诃。’者，云何名不清净？”佛言：“四他胜中随犯一事，斯即名为不清净人。”(言据两事者：一、为作如法羯磨，二、是不清净人) 第五子摄颂曰： 更应重作法， 勿使求寂行， 守护善用心， 见处离闻处。 缘处同前。具寿邬波离请世尊曰：“如授学人为他作法，秉羯磨已作法成不？”佛言：“不成，应须更作。犯四重人亦皆如是。” 时有求寂欲受近圆，彼亲教师为办衣钵，二师及 现代汉语译本：‘如果（比丘）走出僧团的界限之外，听到大众已经分发了羯耻那衣（kathina-cloth，一种雨季结束时分发的特殊布料），并且对比丘生起了随喜之心，这也算是已经分发了羯耻那衣。’ 第四子摄颂说： ‘授予学处等不秉持，作法不成被呵责， 十二人成被呵责，不清净者犯根本。’ 缘起和地点与之前相同。具寿邬波离（Upali，佛陀的十大弟子之一，持戒第一）请问世尊：‘被授予学处的人可以秉持一切羯磨法（karma-law，僧团的事务处理规则）吗？’佛说：‘不可以。’‘如果是半宅迦（panchaka，五种人）等有困难的人可以吗？’佛说：‘不可以。’‘被授予学处的人可以参与行筹（voting，表决）吗？’佛说：‘不可以。’‘犯了四重戒（four major offenses，比丘最严重的四种罪行）的人可以参与行筹吗？’佛说：‘不可以。’‘如世尊所说：‘如果为那个人如法地做了羯磨，那个人呵责（reproach，反对）也不算呵责。’那么，如果为那个人不如法地做了羯磨，那个人呵责算不算呵责呢？’佛说：‘这就算呵责。’‘如果十二种人在僧团差遣（dispatch，派遣）时说：‘不需要差遣我。’这些人呵责算不算呵责呢？’佛说：‘这就算呵责。然而，这些人根据两种情况，我秘密地说呵责不算呵责，指的是不清净的人。’‘大德！如世尊所说：‘不清净的人呵责不算呵责。’那么，什么叫做不清净呢？’佛说：‘犯了四他胜（four defeats，比丘犯的最严重的罪行，会导致被逐出僧团）中的任何一条，这就叫做不清净的人。’（所说的根据两种情况：一、为他做了如法的羯磨，二、是不清净的人） 第五子摄颂说： ‘更应重新作法，不要让他行求寂， 守护善用其心，见处远离闻处。’ 缘起和地点与之前相同。具寿邬波离请问世尊：‘如果被授予学处的人为他人作法，秉持羯磨后作法能成立吗？’佛说：‘不能成立，应该重新作法。犯了四重戒的人也都是这样。’ 当时有个求寂（novice，沙弥）想要受近圆戒（ordination，正式成为比丘），他的亲教师（preceptor，戒师）为他准备衣钵（robe and bowl，比丘的必需品），两位老师以及