Chinese
老！此应先用。”泻之于地自将其釜。佛言：“不合依年，待先事毕然后方用。若不依者得越法罪。”僧祇铁篦苾刍先用搅药未了，六众复夺，佛言：“不应。若有犯者，得越法罪。” 第五子摄颂曰： 染釜及水瓶、 僧钵并饮器、 刀石爪鼻物、 支床不问年。 缘处同前。有诸苾刍，用僧伽染器瓶釜等物，以煮染汁事欲将半，六众报曰：“我应先用。”时诸苾刍以缘白佛，佛言：“不应依年，待先用竟。若强夺者得越法罪。”时有苾刍先用众钵食犹未了，六众告曰：“我是耆年应与我用。”以缘白佛，佛言：“待彼食了，不应强取。若故夺者得越法罪。饮水器物准上应知。”时有苾刍剃发将半，六众来至遂夺其刀，佛言：“若剃未了不应取用。其磨刀石准上应知。”剪甲小刀用割才半，净鼻钳子现用未了，及支床物，彼卧时夺，以缘白佛，佛言：“此等诸物并不依年，待彼事终，方可就取。若不依者，得越法罪。” 第六子摄颂曰： 羯耻那衣帧， 絣线正缝时， 染汁杂物等， 用时不应夺。 缘处同前。是时大众有羯耻那衣帧。有一苾刍，用此衣帧张僧伽胝等，作衣才半，六众来见即便强夺：“我是耆宿，理应先用。”时诸苾刍以缘白佛，佛言：“他用未了 现代汉语译本： 老比丘说：‘这个应该我先用。’说完就把东西从正在使用的人那里抢走，倒在地上，自己拿走了锅。佛说：‘不应该按照年龄大小来决定使用顺序，应该等别人用完之后再用。如果不按照这个规定，就犯了越法罪。’僧团里的铁篦子，有比丘正在用它搅拌药物，还没完成，六众比丘又来抢夺。佛说：‘不应该抢夺。如果有人违反，就犯了越法罪。’ 第五子摄颂说： 染锅和水瓶，僧钵和饮水器，刀、磨刀石、剪指甲刀、净鼻钳，还有支床的物件，都不用按照年龄大小来决定使用顺序。 事情发生的地点和之前一样。有些比丘使用僧团的染色器皿、瓶子、锅等物品，煮染料汁，事情将近一半时，六众比丘来说：‘我应该先用。’当时，这些比丘把情况告诉了佛，佛说：‘不应该按照年龄大小来决定使用顺序，应该等别人用完之后再用。如果强行抢夺，就犯了越法罪。’当时，有比丘正在用僧团的钵吃饭，还没吃完，六众比丘就说：‘我是年长的比丘，应该给我用。’这些比丘把情况告诉了佛，佛说：‘应该等他吃完，不应该强行抢夺。如果故意抢夺，就犯了越法罪。饮水器等物品，也应该按照上面的原则处理。’当时，有比丘正在剃头，剃了一半，六众比丘来了，就抢走了他的刀。佛说：‘如果剃头还没完成，不应该拿走使用。磨刀石也应该按照上面的原则处理。’剪指甲的小刀，刚用了一半，净鼻钳子正在使用，还没完成，还有支床的物件，在别人睡觉的时候抢走，这些比丘把情况告诉了佛，佛说：‘这些东西都不用按照年龄大小来决定使用顺序，应该等别人用完之后，才可以拿去使用。如果不按照这个规定，就犯了越法罪。’ 第六子摄颂说： 缝制kaṭhina（功德衣）的衣架，绷线正在缝制的时候，染料汁和杂物等，在使用的时候不应该抢夺。 事情发生的地点和之前一样。当时大众有kaṭhina（功德衣）的衣架。有一个比丘，用这个衣架张开saṃghāṭī（僧伽胝，大衣）等，做衣服才做了一半，六众比丘来了，就强行抢夺：‘我是年长的比丘，理应先用。’当时，这些比丘把情况告诉了佛，佛说：‘别人正在使用，还没完成
English
English version: An elder monk said, 'This should be used by me first.' He then snatched the item from the person using it, poured it on the ground, and took the pot for himself. The Buddha said, 'It should not be based on age; one should wait until the previous task is completed before using it. If one does not follow this, one commits a transgression.' A monk in the Saṃgha (community) was using an iron comb to stir medicine, and before he was finished, the six-group monks snatched it away. The Buddha said, 'It should not be done. If anyone violates this, they commit a transgression.' The fifth subsidiary verse says: Dyeing pots and water bottles, monks' bowls and drinking vessels, knives, whetstones, nail clippers, nose-cleaning tongs, and bed supports are not subject to seniority. The setting is the same as before. Some monks were using the Saṃgha's dyeing utensils, pots, and pans to boil dye, and when the task was about halfway done, the six-group monks announced, 'I should use it first.' At that time, the monks reported the matter to the Buddha, who said, 'It should not be based on age; one should wait until the previous use is finished. If one forcibly seizes it, one commits a transgression.' At that time, a monk was using the community's bowl to eat, and before he had finished, the six-group monks said, 'I am a senior monk and should be given it to use.' The monks reported the matter to the Buddha, who said, 'Wait until he has finished eating; one should not forcibly take it. If one deliberately seizes it, one commits a transgression. The same principle applies to drinking water vessels.' At that time, a monk was shaving his head, and when he was halfway done, the six-group monks came and snatched his razor. The Buddha said, 'If the shaving is not finished, one should not take it for use. The same principle applies to the whetstone.' A small nail-cutting knife was only used halfway, and nose-cleaning tongs were currently in use and not yet finished, as well as bed supports, which were taken while the monk was sleeping. The monks reported the matter to the Buddha, who said, 'These items are not subject to seniority; one should wait until the task is finished before taking them. If one does not follow this, one commits a transgression.' The sixth subsidiary verse says: The kaṭhina (robe-making) frame, when the basting thread is being sewn, dye and miscellaneous items should not be seized during use. The setting is the same as before. At that time, the community had a kaṭhina (robe-making) frame. A monk was using this frame to stretch out his saṃghāṭī (outer robe) and other garments, and when he was only halfway done, the six-group monks came and forcibly seized it, saying, 'I am a senior monk and should use it first.' At that time, the monks reported the matter to the Buddha, who said, 'While someone is using it and has not finished --------------------------------------------------------------------------------
Chinese
不应辄夺，待彼事毕方可取之。如其夺者得越法罪，如是应知。”絣线缝刺才半用时，六众便夺，佛言：“待了方取，不竟取者得越法罪。若用染汁、刀子，及针剃发衣坐砧，皆不应夺，准前应知。” 根本说一切有部尼陀那卷第四 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五 大唐三藏法师义净奉 制译 第七子摄颂曰： 外道覆认衣， 作记死时施， 有五种亲友， 得法独应行。 尔时佛在王舍城住竹林园。时摩揭陀主影胜大王，闻说妙法得见谛已，遂与八万诸天子众，并摩揭陀国长者、居士婆罗门等过百千数，于大众中制立严教，击鼓宣令普告国人：“不得有人辄为窃盗。若有犯者驱令出国，所有家资库藏财物，悉皆给与被贼之人。”是时世尊，为憍萨罗国胜光大王说《少年经》，得调伏已，亦于国界作其严制：“于我国中不得有人辄行窃盗，如有犯者断其命根，所有家资库藏财物，悉皆给与被贼之人。”尔时群贼咸悉逃窜，二国中间屯营而住。摩揭陀国有诸商人，相随而往憍萨罗国。到彼界已，时诸商主告其伴曰：“我今平安，仁可归去。”从者去已，贼便遥见知无护者，便共劫夺。时诸商人咸悉走 不应该随意抢夺，要等他们事情做完才可以拿。如果有人抢夺，就犯了越法的罪过，应该这样理解。’如果缝纫才用了一半时间，六众（指比丘、比丘尼、式叉摩那、沙弥、沙弥尼、优婆塞、优婆夷）就抢夺，佛说：‘要等用完才可以拿，没用完就拿走的人，犯了越法的罪过。如果使用染料、刀子，以及针、剃刀、头发、衣服、坐垫等，都不应该抢夺，按照前面的原则理解。’ 根本说一切有部尼陀那卷第四 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五 大唐三藏法师义净奉 制译 第七子摄颂说： 外道隐瞒，承认衣物， 临死时施舍， 有五种亲友， 得法者应该独自修行。 当时，佛陀在王舍城（Rājagṛha）的竹林园（Veṇuvana）居住。当时，摩揭陀（Magadha）国王影胜大王（Bimbisāra），听闻妙法，证得真谛后，于是与八万诸天子众，以及摩揭陀国的长者、居士、婆罗门等超过百千之数的人，在大众中制定严厉的教令，击鼓宣令，普告国人：‘不得有人胆敢进行偷盗。如果有人违反，就驱逐出境，所有家产、库藏财物，全部给予被盗之人。’当时，世尊为憍萨罗国（Kosala）的胜光大王（Prasenajit）宣说《少年经》，使其得到调伏后，也在国内制定了同样的严厉法令：‘在我国中，不得有人胆敢进行偷盗，如果有人违反，就处以死刑，所有家产、库藏财物，全部给予被盗之人。’当时，盗贼们都逃窜了，在两国中间的地区屯营居住。摩揭陀国有一些商人，一起前往憍萨罗国。到达那里后，商人们告诉他们的同伴说：‘我现在平安了，你们可以回去了。’随从离开后，盗贼们远远地看见他们没有了保护，就一起抢劫他们。当时，商人们都逃跑了
English
‘One should not arbitrarily seize things; one should wait until they have finished their work before taking them. If someone seizes them, they commit a transgression. This is how it should be understood.’ If sewing has only been done for half the time, and the six groups (referring to Bhikshus, Bhikshunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, and Upāsikās) seize it, the Buddha said: ‘One must wait until it is finished before taking it; those who take it before it is finished commit a transgression. If using dyes, knives, needles, razors, hair, clothes, or sitting mats, one should not seize them; it should be understood according to the previous principle.’ Mūlasarvāstivāda-vinaya-nidāna Volume 4 Taishō Tripiṭaka Volume 24, No. 1452, Mūlasarvāstivāda-vinaya-nidāna-mātṛkā Mūlasarvāstivāda-vinaya-nidāna Volume 5 Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty under Imperial Decree The seventh section's summary says: Heretics conceal, acknowledge clothing, Giving in alms at the time of death, There are five kinds of close friends, Those who attain the Dharma should practice alone. At that time, the Buddha was residing in the Bamboo Grove (Veṇuvana) in Rājagṛha (王舍城). At that time, King Bimbisāra (影胜大王), the ruler of Magadha (摩揭陀), having heard the wonderful Dharma and attained the truth, together with eighty thousand celestial beings, as well as elders, lay practitioners, Brahmins, and others from the country of Magadha, numbering over a hundred thousand, established strict regulations in the assembly, proclaiming to the people with drums: ‘No one is allowed to commit theft. If anyone violates this, they will be expelled from the country, and all their family assets, treasury, and property will be given to the person who was robbed.’ At that time, the World-Honored One, having preached the *Śūnyatā-darśana Sūtra* to King Prasenajit (胜光大王) of Kosala (憍萨罗), and having tamed him, also established the same strict regulations in his country: ‘In our country, no one is allowed to commit theft. If anyone violates this, they will be sentenced to death, and all their family assets, treasury, and property will be given to the person who was robbed.’ At that time, the thieves all fled and camped in the area between the two countries. Some merchants from Magadha traveled together to Kosala. After arriving there, the merchants told their companions: ‘I am now safe; you can return.’ After the followers left, the thieves saw from afar that they were unprotected and robbed them together. At that time, the merchants all fled. --------------------------------------------------------------------------------
Chinese
向憍萨罗国，投胜光王。既到王所，前白王曰：“大王当知，于此国界先多交易，今由群贼商侣不来。”时胜光王敕大将军名毗卢宅迦：“卿可急往捕捉群贼，并所盗财将来见朕。”是时大将部领四兵，勇力军众象马车步，往贼营处旷野林中。彼诸群贼总集险林，放舍兵戈分所得物。尔时将军既遥见贼，便于四面周遍列军，战鼓才鸣群贼惊慑，或有奔逃、或遭残害、或时被杀、或复生擒，收所盗财并诸贼党，还至王所启大王曰：“此是彼贼并所盗财。”时胜光王告诸人曰：“汝之本物各任将去。”商估贾客既认物已，诸外道辈亦取自财及赤石染服，并将苾刍所有衣钵。时诸苾刍后至王所，王曰：“仁等亦应认取衣钵。”苾刍报曰：“此货物中无我衣钵。”王曰：“仁等岂非先被贼劫？”答曰：“我亦被贼。”王曰：“若无者，宜应唤彼外道，并将所认衣物随来。”时彼外道既闻王唤，持衣即来。苾刍见衣作如是语：“此是我僧伽胝、此是僧脚敧。”王告外道曰：“彼是小贼，汝是大贼，强认他衣。”彼默无对。王言：“圣者！仁于衣物有记验不？令我得知，此属外道，此属苾刍。”苾刍报曰：“我衣无记。”以缘白佛，佛言：“苾刍衣物应为记验。”不知云何？佛言：“应为纽结或墨点净，及余记验方乃持之。” 现代汉语译本 去往憍萨罗国，拜见胜光王（Prasenajit）。到达国王处后，向前禀告说：‘大王应当知道，在这个国家境内，先前有很多交易，现在因为强盗出没，商人们都不敢来了。’当时胜光王命令大将军毗卢宅迦（Virudhaka）：‘你立刻前去捉拿强盗，把他们抢夺的财物带回来见我。’ 当时大将军率领四种军队，包括勇猛的士兵、象兵、马兵和步兵，前往强盗所在的旷野树林中。那些强盗聚集在险峻的树林里，放下兵器，瓜分抢来的财物。这时，将军远远地看见了强盗，便从四面八方布下军队，战鼓一响，强盗们惊慌失措，有的奔逃，有的被残害，有的被杀，有的被活捉。将军收缴了被盗的财物和所有强盗，回到国王处禀告说：‘这就是那些强盗和他们抢夺的财物。’ 当时胜光王告诉众人说：‘你们各自认领自己的东西。’商人们认领了自己的货物后，那些外道（Tirthika）也取走了自己的财物和用赤石染色的衣服，甚至拿走了比丘（Bhikkhu）的衣钵。 这时，比丘们后来才来到国王处，国王说：‘你们也应该认领自己的衣钵。’比丘们回答说：‘这些货物中没有我们的衣钵。’国王说：‘你们难道不是先前被强盗抢劫了吗？’回答说：‘我们也被抢劫了。’国王说：‘如果没有，就应该把那些外道叫来，让他们把认领的衣物拿来。’ 当时那些外道听到国王的召唤，拿着衣服就来了。比丘们看见衣服后这样说：‘这是我的僧伽胝（Samghati，大衣），这是我的僧脚敧（Samkakshika，覆肩衣）。’国王对外道说：‘他们是小偷，你们是大偷，竟然强行认领别人的衣服。’外道们沉默不语。国王说：‘圣者！你们的衣物上有什么记号吗？让我知道，哪些是外道的，哪些是比丘的。’比丘们回答说：‘我们的衣服上没有记号。’ 比丘们将此事禀告佛陀（Buddha），佛陀说：‘比丘的衣物应该做上记号。’（比丘们）不知道该怎么做。佛陀说：‘应该打上结、用墨点做记号，或者用其他记号，然后才持有衣物。’