Chinese
邬波难陀：“大德！此之衣物价直几多？”是时邬波难陀私问一人：“汝欲买衣？为当卖衣？”答言：“我买。”邬波难陀报曰：“此衣价直二十迦利沙波拏。”又问第二：“汝欲卖衣？”报言：“我卖。”邬波难陀报曰：“此衣可直四十迦利沙波拏。”二人交易，卖索四十，买酬二十，因致纷诤。买衣人曰：“我于和市人边闻直二十。”衣主复云：“我于和市人边闻直四十。”互相谓曰：“我等二人共于一处听其断价，两种不同，定是彼人故为斗乱。”诸苾刍闻已白佛，佛言：“凡诸苾刍，不应为他俗人断价，亦复不应于交易处辄论贵贱如和市法。若有犯者得恶作罪。”时诸苾刍欲买衣服高下酬价，俗人报曰：“我是小兴生人，仁等乃是大兴生人。”时诸苾刍以缘白佛，佛言：“苾刍不应酬价高下，若诸苾刍欲买衣者，应令俗人酬其买价。若无俗人，应可二三得自酬价，过此酬者得恶作罪。” 第九子摄颂曰： 果树差修理， 四种不应分， 果熟现前分， 观时莫諠戏。 尔时佛在王舍城。时频毗娑罗王，以一千根庵没罗林施与僧伽。时诸苾刍虽取果食不令看守，遂致摧折而便荒秽。频毗娑罗王见林摧折，问左右曰：“此庵没罗林是谁园树？”大臣答曰：“此是大王先以千株庵没罗树施与 现代汉语译本 邬波难陀（Upananda，人名）问：‘大德！这件衣服值多少钱？’当时，邬波难陀私下问一个人：‘您是想买衣服，还是想卖衣服？’那人回答说：‘我买衣服。’邬波难陀就说：‘这件衣服值二十迦利沙波拏（Karshapana，古代货币单位）。’他又问第二个人：‘您是想卖衣服吗？’那人回答说：‘我卖衣服。’邬波难陀就说：‘这件衣服可以值四十迦利沙波拏。’结果这两人交易时，卖主要价四十，买主只愿出二十，因此发生了争执。买衣服的人说：‘我从市场上的人那里听说这衣服只值二十。’卖衣服的人也说：‘我从市场上的人那里听说这衣服值四十。’他们互相指责说：‘我们两人一起在一个地方听他断价，结果两种说法不一样，一定是这个人故意制造纠纷。’众比丘（Bhikkhu，佛教僧侣）听说了这件事，禀告了佛陀（Buddha）。佛陀说：‘凡是比丘，不应该替俗人断定价格，也不应该在交易场所随意议论贵贱，像市场上的做法一样。如果有人违反，就犯了恶作罪（Dukkata，一种轻微的罪过）。’当时，众比丘想买衣服，讨价还价，俗人就说：‘我是小地方来的人，你们是大地方来的人。’众比丘把这件事禀告了佛陀。佛陀说：‘比丘不应该讨价还价。如果比丘想买衣服，应该让俗人来议定买价。如果没有俗人，可以两三个人自己议定价格，超过这个范围议价的，就犯了恶作罪。’ 第九子摄颂说： 果树的修剪，四种东西不应该分，果实成熟时当面分，观察时机不要喧哗嬉戏。 当时，佛陀在王舍城（Rajagrha，古印度城市）。当时，频毗娑罗王（Bimbisara，古印度国王）把一千根庵没罗林（Amra，芒果树林）施舍给了僧伽（Samgha，僧团）。当时，众比丘虽然摘取果实食用，却不派人看守，导致树林遭到摧残，变得荒芜。频毗娑罗王看到树林被摧残，问左右的人说：‘这庵没罗林是谁的园林？’大臣回答说：‘这是大王您先前用一千株庵没罗树施舍给僧伽的。’
English
English version Upananda (Upananda, a name) asked: 'Venerable sir, how much is this garment worth?' At that time, Upananda privately asked a person: 'Do you want to buy a garment, or do you want to sell a garment?' The person replied: 'I want to buy.' Upananda said: 'This garment is worth twenty Karshapanas (Karshapana, an ancient currency unit).' He then asked a second person: 'Do you want to sell a garment?' The person replied: 'I want to sell.' Upananda said: 'This garment could be worth forty Karshapanas.' As a result, when these two people were trading, the seller asked for forty, and the buyer was only willing to pay twenty, thus a dispute arose. The person buying the garment said: 'I heard from people in the market that it is only worth twenty.' The person selling the garment also said: 'I heard from people in the market that it is worth forty.' They accused each other, saying: 'We both heard him set the price in the same place, but the two statements are different. This person must be deliberately creating a dispute.' The Bhikkhus (Bhikkhu, Buddhist monks) heard about this and reported it to the Buddha (Buddha). The Buddha said: 'All Bhikkhus should not determine prices for laypeople, nor should they casually discuss prices in trading places, like the practices in the market. If anyone violates this, they commit a Dukkata (Dukkata, a minor offense).' At that time, the Bhikkhus wanted to buy garments and bargained over the price. The laypeople said: 'I am from a small place, and you are from a large place.' The Bhikkhus reported this matter to the Buddha. The Buddha said: 'Bhikkhus should not bargain over prices. If Bhikkhus want to buy garments, they should have a layperson negotiate the buying price. If there is no layperson, two or three people can negotiate the price themselves; exceeding this range of negotiation constitutes a Dukkata offense.' The ninth section's summary verse says: The pruning of fruit trees, four things should not be divided, when the fruits are ripe, divide them in person, observe the timing and do not make noise or play. At that time, the Buddha was in Rajagrha (Rajagrha, an ancient Indian city). At that time, King Bimbisara (Bimbisara, an ancient Indian king) donated a thousand Amra groves (Amra, mango tree groves) to the Samgha (Samgha, monastic community). At that time, although the Bhikkhus picked the fruits to eat, they did not assign anyone to guard the groves, which led to the trees being destroyed and becoming desolate. King Bimbisara saw the groves being destroyed and asked his attendants: 'Whose garden is this Amra grove?' The ministers replied: 'This is the grove that Your Majesty previously donated to the Samgha with a thousand Amra trees.' --------------------------------------------------------------------------------
Chinese
苾刍僧伽，僧伽食已而不看守，因即摧残致斯荒秽，然诸圣者曾不修理。”时诸苾刍以缘白佛，佛言：“于寺基业不应弃舍，大众应差守园之人令其修理。”时守园人遂安篱栅，计诸果树分布与人，于树根下而嚼齿木、或时漱口、或洗手面濯足浣衣。是时林树被溉灌已，枝叶滋荣果实丰熟。有众多客苾刍来告旧人曰：“美果新熟仁应惠我。”旧人答曰：“我等已分，仁何得食？”报言：“此是轨范师分、此是亲教师分、此同亲教师分、此同轨范师分。”时诸苾刍以缘白佛，佛言：“有四种物皆不应分。云何为四？一者四方僧物，二者窣睹波物，三者众家病药，四者寺资产物。若有违者得恶作罪。此等诸果应行与僧。”时有贼来偷果，世尊告曰：“大众应差守护园人。”既受差已专为守护，因斯阙食，佛言：“更别差人应早食已替彼令食。”如世尊说：“庵没罗果分与众僧。”时守园人平等分与，其果有虫。佛言：“应审观察，虫者简却，先作净已然后行之。”诸苾刍等净果之时，高声諠戏口出涎唾濽污其果，佛言：“不得諠杂，应圣默然而为观察。若諠闹者得恶作罪。” 第十子摄颂曰： 无净人自行， 自取不应食， 不选开其病， 结界证耕人。 如世尊说：“庵没罗果应行与僧。”不知 现代汉语译本： 比丘僧团（Bhiksu Sangha，佛教僧侣的团体）食用后不加以看管，导致园林荒废，但那些圣者们却从未加以修缮。’当时，众比丘将此事禀告佛陀，佛陀说：‘寺院的基业不应被抛弃，大众应当委派看守园林的人来修理。’当时，看守园林的人便设置篱笆，计算果树的数量并分配给众人，有人在树根下嚼齿木、有时漱口、或洗手洗脸、洗脚洗衣。这时，林中的树木被浇灌后，枝繁叶茂，果实丰硕。许多来访的比丘告诉原来的比丘说：‘新成熟的美味水果，你们应该分给我们一些。’原来的比丘回答说：‘我们已经分完了，你们怎么能吃呢？’来访的比丘说：‘这些是轨范师（Upadhyaya，戒师）的份额、这些是亲教师（Acarya，教授师）的份额、这些是同亲教师的份额、这些是同轨范师的份额。’当时，众比丘将此事禀告佛陀，佛陀说：‘有四种东西都不应该分。哪四种呢？一是四方僧物（属于来自四面八方的僧侣的物品），二是窣堵波物（Stupa，佛塔或舍利塔的物品），三是大众的医药，四是寺院的资产。如果有人违反，将犯恶作罪（Dukkata，一种轻微的罪过）。这些果实应该分给僧众。’当时，有贼来偷果，世尊告诫说：‘大众应当委派守护园林的人。’被委派的人因为专心守护，导致自己没有食物，佛陀说：‘应该另外委派一个人，让他早点吃完饭来代替他，让他去吃饭。’正如世尊所说：‘庵没罗果（Amra，芒果）分给众僧。’当时，看守园林的人平等地分发，但果实中有虫子。佛陀说：‘应该仔细观察，把有虫子的挑出来，先做净化，然后再分发。’众比丘在净化果实的时候，大声喧哗，口水溅到果实上，弄脏了果实，佛陀说：‘不得喧哗杂乱，应该保持圣洁的沉默来进行观察。如果喧闹，将犯恶作罪。’ 第十子摄颂说： 没有净人（Kappiya-karaka，负责处理僧侣不便处理事务的居士）自行处理，自己拿取不应该吃，不挑选就分发有问题的食物，结界（Sima-bandha，划定寺院或僧团的界限）证明耕种的人。 正如世尊所说：‘庵没罗果应该分给僧众。’不知道...
English
English version: The Bhiksu Sangha (community of Buddhist monks), after eating, did not take care of the garden, leading to its devastation, yet the holy ones never repaired it.' At that time, the Bhiksus reported this matter to the Buddha, who said, 'The foundation of the monastery should not be abandoned; the community should appoint a garden keeper to repair it.' At that time, the garden keeper set up fences, counted the fruit trees, and distributed them to everyone. Some chewed toothpicks under the trees, sometimes rinsed their mouths, or washed their hands and faces, washed their feet and clothes. At this time, after the trees in the forest were watered, the branches and leaves flourished, and the fruits were abundant. Many visiting Bhiksus told the original Bhiksus, 'You should share some of the newly ripened delicious fruits with us.' The original Bhiksus replied, 'We have already distributed them; how can you eat them?' The visiting Bhiksus said, 'These are the shares of the Upadhyaya (preceptor), these are the shares of the Acarya (teacher), these are the shares of the co-Acarya, these are the shares of the co-Upadhyaya.' At that time, the Bhiksus reported this matter to the Buddha, who said, 'There are four things that should not be divided. What are the four? First, the Sanghika property (belonging to the Sangha from all directions), second, the Stupa (Buddhist monument) property, third, the medicine for the community, and fourth, the assets of the monastery. If anyone violates this, they will commit a Dukkata (minor offense). These fruits should be distributed to the Sangha.' At that time, thieves came to steal the fruit, and the World Honored One warned, 'The community should appoint a garden keeper.' The appointed person, because of focusing on guarding, had no food for himself. The Buddha said, 'Another person should be appointed to eat early and replace him so that he can eat.' As the World Honored One said, 'The Amra (mango) fruit should be distributed to the Sangha.' At that time, the garden keeper distributed them equally, but there were worms in the fruit. The Buddha said, 'You should observe carefully, pick out the ones with worms, purify them first, and then distribute them.' When the Bhiksus were purifying the fruit, they made loud noises, and saliva splashed on the fruit, soiling it. The Buddha said, 'There should be no noise or confusion; you should maintain holy silence to observe. If there is noise, you will commit a Dukkata.' The tenth summary verse says: Without a Kappiya-karaka (lay attendant who handles things monks cannot), taking it yourself is not allowed to eat, distributing problematic food without selecting, the Sima-bandha (boundary demarcation) proves the cultivator. As the World Honored One said, 'The Amra fruit should be distributed to the Sangha.' Not knowing... --------------------------------------------------------------------------------
Chinese
谁应合行？佛言：“令净人行。若无净人，应使求寂。求寂无者，先作净已苾刍受取，应可自行。”如世尊说：“差守园人令其守护。”净人求寂才去之后，众鸟咸来啄损其果，佛言：“应以树叶盖覆。净人求寂事毕还来，宜应指示。”时六众苾刍次差守园，简取美好庵没罗果，持至住处受已而食。时诸苾刍互相谓曰：“美好之果久不见行。”报曰：“无可将来。咸被六众简取，好者持至住处，令他授与皆自啖食。”时诸苾刍以缘白佛，佛言：“不应自取而食，若有食者得恶作罪。”时六众苾刍自选好者令授而食，与此与彼遂便闹乱，佛言：“不应自选而食。若有食者得恶作罪。无犯者，若火力微应取熟者，火力强盛应可食生。” 缘处同前。时诸苾刍人间游行，遇至一村于中有寺，既入寺已，不见一人。旧住苾刍，先向昼日游处，寺内皆空。时客苾刍自相谓曰：“此之空寺既无苾刍，我等岂于无界之处而为居住？当共结界。”先结小界。时旧苾刍遂即来至，客便告曰：“善来！善来具寿！仁可来此我为解劳。”主人报曰：“具寿！何为却与我等解劳？我是主人，暂向昼日闲静之处。”客便告曰：“我欲结界，已于此处先结小界。”主人报曰：“我于此处先已结界。”彼此怀疑，为取先界？为取后耶？以缘白佛 现代汉语译本 谁应该执行这项工作？佛说：‘应该让净人（Upasaka，负责寺院杂务的在家居士）来做。如果没有净人，就应该让求寂（Sramanera，沙弥）来做。如果没有沙弥，应该先让他成为净人，然后由比丘（Bhiksu，出家僧侣）接受他，让他自己去做。’正如世尊所说：‘委派守园人来守护园子。’净人和沙弥刚离开后，众鸟都来啄食果实，佛说：‘应该用树叶盖住。净人和沙弥事情办完回来后，应该告诉他们。’当时六众比丘轮流守护园子，挑选美好的庵没罗果（Amra，芒果），带回住处接受后食用。当时众比丘互相说道：‘美好的果实很久没有流通了。’回答说：‘没有可以拿来的了。都被六众挑选走了，好的都带回住处，让他们授与，然后自己吃掉。’当时众比丘将此事禀告佛陀，佛说：‘不应该自己拿来吃，如果有人吃了，就犯恶作罪（Dukkata，轻罪）。’当时六众比丘自己挑选好的，让人授与然后吃，给这个给那个，于是就喧闹起来，佛说：‘不应该自己挑选来吃。如果有人吃了，就犯恶作罪。’没有犯戒的情况是，如果火力微弱，应该摘取成熟的果实，火力强盛，就可以吃生的。 事情发生的地点和之前一样。当时众比丘在人间游化，来到一个村庄，村庄里有一座寺庙，进入寺庙后，没有看到一个人。原先住在这里的比丘，先去白天游玩的地方了，寺庙里空无一人。当时客居的比丘互相说道：‘这座空寺既然没有比丘，我们怎么能在没有结界的地方居住呢？应该一起结界。’先结了小界。当时原先住在这里的比丘就来了，客居的比丘便告诉他们说：‘欢迎！欢迎具寿（Ayusmat，对年长僧侣的尊称）！您可以来这里，我为您解除疲劳。’主人回答说：‘具寿！为什么要为我们解除疲劳？我是主人，只是去白天安静的地方休息一下。’客居的比丘便告诉他们说：‘我想要结界，已经在这里先结了小界。’主人回答说：‘我在这里已经先结界了。’彼此怀疑，是取先结的界？还是取后结的界？于是将此事禀告佛陀。