English
English version Who should perform this task? The Buddha said: 'A lay attendant (Upasaka, a lay devotee responsible for various tasks in the monastery) should do it. If there is no lay attendant, a novice (Sramanera, a young monk) should do it. If there is no novice, he should first be made a lay attendant, and then the Bhikshus (ordained monks) should accept him, and he should do it himself.' As the World Honored One said: 'Appoint a gardener to guard the garden.' Soon after the lay attendant and novice left, the birds came to peck at the fruits, and the Buddha said: 'They should be covered with leaves. When the lay attendant and novice return after finishing their work, they should be told.' At that time, the six groups of Bhikshus took turns guarding the garden, selecting the beautiful Amra fruits (Amra, mango), taking them back to their residences, receiving them, and eating them. At that time, the Bhikshus said to each other: 'The beautiful fruits have not been distributed for a long time.' They replied: 'There is nothing to bring. They have all been selected by the six groups, and the good ones have been taken back to their residences, where they have them given to them and then eat them themselves.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'They should not take them and eat them themselves. If anyone eats them, they commit a Dukkata offense (Dukkata, a minor offense).' At that time, the six groups of Bhikshus selected the good ones themselves, had them given to them, and then ate them, giving to this one and that one, and then it became noisy. The Buddha said: 'They should not select them and eat them themselves. If anyone eats them, they commit a Dukkata offense.' There is no offense if the fire is weak, they should pick the ripe fruits, and if the fire is strong, they can eat them raw. The location of the event is the same as before. At that time, the Bhikshus were traveling in the human realm and came to a village. There was a monastery in the village. After entering the monastery, they did not see anyone. The Bhikshus who originally lived here had gone to a place to wander during the day, and the monastery was empty. At that time, the visiting Bhikshus said to each other: 'Since this empty monastery has no Bhikshus, how can we live in a place without a boundary? We should establish a boundary together.' They first established a small boundary. At that time, the Bhikshus who originally lived here came, and the visiting Bhikshus told them: 'Welcome! Welcome, Ayusmat (Ayusmat, an honorific title for senior monks)! You can come here, and I will relieve your fatigue.' The host replied: 'Ayusmat! Why do you want to relieve our fatigue? I am the host, just going to a quiet place during the day to rest.' The visiting Bhikshus told them: 'I want to establish a boundary, and I have already established a small boundary here first.' The host replied: 'I have already established a boundary here first.' They doubted each other, which boundary should be taken, the one established first or the one established later? So they reported this matter to the Buddha. --------------------------------------------------------------------------------
Chinese
，佛言：“应取先界，后结不成。凡客苾刍至他住处，应可住经七八日已，无人来者，应共结界。若异此者得恶作罪。” 缘处同前。有一苾刍住阿兰若处，有二耕人共为斗诤，遂以身手互相捶打。时此二人便以苾刍为证见者。时彼二人相牵俱至王所，各申道理，言有证人。令唤苾刍。苾刍既至，王自问曰：“此事如何？”苾刍白言：“大王！若能自立要契如转轮王者，我能白王。”王然其契。苾刍答曰：“此二斗人，更互相瞋，俱行拳棒。”王既闻已二皆与罪，苾刍告曰：“大王！何故行罚？向者立要如转轮王行化于世。”王曰：“轮王如何行化？”答曰：“夫轮王者，止其无益，令行有益。”王曰：“若如是者，二俱有犯，各与轻罚，两皆释放。”是时二人各生嫌恨。时诸苾刍以缘白佛，佛言：“有斗打者，苾刍不应在傍看住。若见诤者急舍而去，如不去者得恶作罪。” 尼陀那别门第五总摄颂曰： 菩萨像供养， 吉祥大众食； 大会草稕居， 集僧鸣大鼓。 第一子摄颂曰： 听为菩萨像， 复许五种旗； 为座置尊仪， 铁竿随意所。 缘处同前。若佛世尊自居众首为上座者，便有威肃众皆严整，世尊不在即无上事。是时给孤独长者来至佛所，礼双足已退坐 现代汉语译本：佛说：‘应该先确定边界，之后再进行的结界才有效。凡是客居的比丘来到其他寺院，应该允许居住七八天，如果没有人来认领，就应该一起结界。如果违反这些规定，就会犯恶作罪。’ 事情的起因和地点与之前相同。有一位比丘住在阿兰若（Aranya，寂静处）的地方，有两个农夫因为争斗而互相用拳脚殴打。当时，这两个人便以这位比丘为证人。之后，这两人互相拉扯着一起到国王那里，各自陈述理由，说有证人。国王命令召见比丘。比丘来到后，国王亲自问道：‘这件事是怎么回事？’比丘回答说：‘大王！如果能像转轮王那样立下契约，我就能向大王禀告。’国王同意了他的要求。比丘回答说：‘这两个争斗的人，互相嗔恨，互相用拳脚殴打。’国王听后，判处两人都有罪。比丘劝告说：‘大王！为什么要进行惩罚？之前我们立下的契约是像转轮王教化世人一样。’国王问：‘转轮王是如何教化的？’比丘回答说：‘转轮王会阻止无益的事情，让人们做有益的事情。’国王说：‘如果这样的话，两人都有过错，各自给予轻微的惩罚，然后都释放了。’当时，这两人各自心怀怨恨。当时，各位比丘将此事禀告佛陀，佛说：‘有斗殴发生时，比丘不应该在旁边观看。如果看到争斗，要赶紧离开，如果不离开，就会犯恶作罪。’ 《尼陀那别门第五》总摄颂说： 菩萨像供养，吉祥大众食；大会草稕居，集僧鸣大鼓。 第一子摄颂说： 听为菩萨像，复许五种旗；为座置尊仪，铁竿随意所。 事情的起因和地点与之前相同。如果佛世尊亲自作为大众的首领和上座，就会有威严，大众都会严整，如果世尊不在，就没有什么可以遵循的了。当时，给孤独长者（Anathapindika，意为‘照顾孤独者’）来到佛陀那里，礼拜双足后退坐到一边。
English
English version: The Buddha said, 'One should first establish the boundary; subsequent boundary-setting is invalid. When a guest Bhikshu (monk) arrives at another monastery, he should be allowed to stay for seven or eight days. If no one comes to claim him, they should establish the boundary together. Violating these rules incurs a Dukkritta (offense of wrong-doing).' The circumstances and location are the same as before. A certain Bhikshu was residing in an Aranya (secluded place). Two farmers were engaged in a dispute, striking each other with fists and hands. These two men then took the Bhikshu as their witness. Afterward, the two men dragged each other to the king, each stating their case and claiming to have a witness. The king ordered the Bhikshu to be summoned. When the Bhikshu arrived, the king personally asked, 'What is the matter?' The Bhikshu replied, 'Great King! If you can establish a covenant like a Chakravartin (wheel-turning king), I can report to the king.' The king agreed to his request. The Bhikshu replied, 'These two fighting men, harboring mutual hatred, struck each other with fists and sticks.' Upon hearing this, the king sentenced both to punishment. The Bhikshu advised, 'Great King! Why are you inflicting punishment? The covenant we established earlier was like a Chakravartin teaching the world.' The king asked, 'How does a Chakravartin teach?' The Bhikshu replied, 'A Chakravartin stops what is unbeneficial and encourages what is beneficial.' The king said, 'If that is so, both are at fault. Give each a light punishment and then release them both.' At that time, the two men each harbored resentment. Then, the Bhikshus reported this matter to the Buddha, who said, 'When there is fighting, a Bhikshu should not stand by and watch. If one sees a dispute, one should quickly leave. If one does not leave, one incurs a Dukkritta (offense of wrong-doing).' The summary verse of Nidana-bheda-dvara-fifth states: 'Offering to the Bodhisattva (enlightenment being) image, auspicious meal for the assembly; large gathering dwelling in grass huts, assembling the Sangha (monastic community) and sounding the great drum.' The summary verse of the first section states: 'Hearing for the Bodhisattva image, also allowing five kinds of flags; placing honored objects for the seat, iron poles wherever desired.' The circumstances and location are the same as before. If the Buddha Bhagavan (World Honored One) personally resides as the leader of the assembly and the senior monk, there will be awe and respect, and the assembly will be orderly. If the World Honored One is not present, there is nothing to follow. At that time, Anathapindika (he who gives alms to the unprotected) came to the Buddha, prostrated at his feet, and sat to one side. --------------------------------------------------------------------------------
Chinese
一面，而白佛言：“我今欲作赡部影像，唯愿听许。”佛言：“应作。”欲安幡盖，佛言：“随意。”时彼长者不知欲造何幡？佛言：“有五种旗幡：谓师子幡、莫羯罗幡、龙幡、揭路荼幡、牛王幡。”长者复请为赡部影像作座，佛言：“可作。”又作铁竿而悬旗幡，佛言：“应作。” 第二子摄颂曰： 供养菩萨像， 并作诸璎珞， 涂香及车舆， 作伞盖旗幡。 缘处同前。给孤独长者白佛言：“岂非佛为菩萨时广作供养？”佛言：“如是。”“我今欲为赡部影像随意供养。”佛言：“应作。”“世尊为菩萨时着诸璎珞？”佛言：“如是。”“我今欲为赡部影像作诸璎珞。”佛言：“随意，唯除脚玔耳珰，余皆任作。”“我今欲作磨香涂香拭佛手足。”佛言：“应作。”“佛为菩萨时乘舆出入或乘御车，我今欲作辇舆。”佛言：“应作。”复言：“为菩萨时常持伞盖随从幡旗，我今欲为影像作其伞盖并造诸幡。”佛言：“应作。”“菩萨在家常着花鬘璎珞以为严饰，我今亦作用庄严像。”佛言：“如是种种庄饰之具，我皆听作。” 第三子摄颂曰： 吉祥并供养， 花鬘及香合， 诸人大集时， 昼开门夜闭。 尔时给孤独长者请世尊曰：“佛为菩萨时，一切大众 现代汉语译本： 一面，长者禀告佛陀说：‘我现在想制作赡部（Jambudvipa，阎浮提，指我们所居住的这个世界）的佛像，希望您能允许。’佛陀说：‘可以制作。’长者又想安设幡盖，佛陀说：‘随你的意愿。’当时那位长者不知道该制作什么样的幡，佛陀说：‘有五种旗幡：即狮子幡、摩羯罗幡（Makara，一种海兽） 、龙幡、揭路荼幡（Garuda，金翅鸟） 、牛王幡。’长者又请求为赡部佛像制作底座，佛陀说：‘可以制作。’又制作铁杆来悬挂旗幡，佛陀说：‘应该制作。’ 第二子的偈颂说： 供养菩萨像，并制作各种璎珞，涂香以及车舆，制作伞盖旗幡。 缘起和之前一样。给孤独长者（Anathapindika，又称给孤长者，意为‘无依者之施’）禀告佛陀说：‘难道佛陀您作为菩萨时没有广泛地进行供养吗？’佛陀说：‘是的。’‘我现在想为赡部佛像随意地进行供养。’佛陀说：‘应该制作。’‘世尊您作为菩萨时佩戴各种璎珞吗？’佛陀说：‘是的。’‘我现在想为赡部佛像制作各种璎珞。’佛陀说：‘随你的意愿，只有脚镯和耳环除外，其余都可以制作。’‘我现在想制作磨香、涂香来擦拭佛的手足。’佛陀说：‘应该制作。’‘佛陀您作为菩萨时乘坐车舆出入，或者乘坐御车，我现在想制作辇舆。’佛陀说：‘应该制作。’又说：‘作为菩萨时，您经常拿着伞盖，随从着幡旗，我现在想为佛像制作伞盖，并制作各种幡。’佛陀说：‘应该制作。’‘菩萨在家时经常佩戴花鬘璎珞作为装饰，我现在也用这些来庄严佛像。’佛陀说：‘是的，这些种种装饰之物，我都允许制作。’ 第三子的偈颂说： 吉祥和供养，花鬘以及香盒，众人们聚集时，白天开门夜晚关闭。 当时给孤独长者请问世尊说：‘佛陀您作为菩萨时，一切大众
English
English version: On one occasion, the elder said to the Buddha, 'I now wish to create an image of Jambudvipa (Jambudvipa, referring to the world we live in), and I hope you will permit it.' The Buddha said, 'You may create it.' The elder then wanted to set up banners and canopies, and the Buddha said, 'As you wish.' At that time, the elder did not know what kind of banners to make. The Buddha said, 'There are five kinds of banners: the lion banner, the Makara (a sea creature) banner, the dragon banner, the Garuda (a mythical bird) banner, and the bull king banner.' The elder then requested to make a seat for the Jambudvipa image, and the Buddha said, 'You may make it.' He also made iron poles to hang the banners, and the Buddha said, 'You should make it.' The second son's verse says: 'Offerings to the Bodhisattva image, and make various ornaments, apply fragrant paste and chariots, make umbrellas and banners.' The circumstances are the same as before. Anathapindika (Anathapindika, meaning 'giver to the helpless') said to the Buddha, 'Was it not the case that when the Buddha was a Bodhisattva, he made extensive offerings?' The Buddha said, 'It was so.' 'I now wish to make offerings to the Jambudvipa image as I please.' The Buddha said, 'You should make it.' 'Did the World-Honored One wear various ornaments when he was a Bodhisattva?' The Buddha said, 'It was so.' 'I now wish to make various ornaments for the Jambudvipa image.' The Buddha said, 'As you wish, except for anklets and earrings, you may make the rest.' 'I now wish to make ground incense and fragrant paste to wipe the Buddha's hands and feet.' The Buddha said, 'You should make it.' 'When the Buddha was a Bodhisattva, he rode in carriages or chariots, and I now wish to make a palanquin.' The Buddha said, 'You should make it.' He also said, 'When you were a Bodhisattva, you often held umbrellas and followed banners, and I now wish to make umbrellas for the image and make various banners.' The Buddha said, 'You should make it.' 'When the Bodhisattva was at home, he often wore flower garlands and ornaments as decorations, and I now also use these to adorn the image.' The Buddha said, 'Yes, all these kinds of decorations, I allow you to make.' The third son's verse says: 'Auspiciousness and offerings, flower garlands and incense boxes, when people gather, open the doors during the day and close them at night.' At that time, Anathapindika asked the World-Honored One, 'When the Buddha was a Bodhisattva, all the assembly --------------------------------------------------------------------------------