English
English version: The Buddha said, 'Strike the great bell and drum.' The Buddha ordered the drum to be struck. After striking it three times, they began to strike it for a long time. Some who were ill and those in charge of affairs were thus delayed or lacked something. The Buddha said, 'One should wait until the sick have requested and received food, and until those in charge of affairs have finished eating, and then begin to strike it for a long time. If this is not done, one commits the offense of transgressing the law.' The summary verse of the sixth section says: Gather the Sangha (community) and sound the great drum, after the offerings, remove the banners; if much treasure is obtained, it should all be fairly distributed according to the rules. As the World Honored One said, 'One should strike the ghanta (a percussion instrument) and blow the double conch shells.' Even if this is done, it is still not universally heard. The Buddha said, 'One should strike the great drum so that the sound is universally heard, so that people from far and near gather for the great assembly.' Even though the assembly has ended, people still do not disperse. The World Honored One said, 'One should remove the banners set up for offerings, and when the people see this, they will naturally disperse.' When this assembly was held, the Bhikshu (monk) Sangha obtained many precious treasures, and they did not know what to do. The Buddha said, 'According to those who are entitled to receive, starting from the most senior (elder), down to the last, distribute fairly according to their rank and the Dharma (law).’ At that time, the Bhikshus still felt disturbed. The Buddha said, 'If there are many people, one should divide them into groups of one thousand, and let them divide it among themselves, or one hundred people, or twenty people, or even ten people as one group, and let them divide it among themselves.' Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the Buddha, 'If one of the ten people dies while dividing the property, to whom should the share of the deceased belong?' The Buddha said, 'If the ten people have already divided the robes, the share of the deceased should go to the Sangha (monastic community). If it has not been divided, the remaining nine people should receive it together, and the same principle applies to cases with more people.' The Nidana (introduction) is complete. The Fifth Volume of the Mulasarvastivada Vinaya Nidana Taisho Tripitaka Volume 24, No. 1452, Mulasarvastivada Vinaya Nidana Matrika The Sixth Volume of the Mulasarvastivada Vinaya Matrika Translated by the Tripitaka Master Yijing (a Tang Dynasty monk) under Imperial Decree The General Summary Verse of the Great Chapter says: The first is for repentance, the second is to determine the ownership of objects, the third is about requisites and clothing. -------------------------------------------------------------------------------- 目得迦总颂。 别门初总摄颂曰： 忏谢草田中， 合免王影胜， 狗肉盏甘蔗， 糖酥根等听。 第一子摄颂曰： 忏谢非近圆， 观求寂相貌， 苾刍与尼法， 互秉法皆成。
Chinese
尔时佛在室罗伐城。时诸苾刍分作两朋决择义理，便生斗诤，其小苾刍诃责大者。时大苾刍退入房中情生忿恨：“如何卑小𪌒突于我？”既为瞋火所烧恼故，因兹命断生毒蛇中。时小苾刍心生追悔：“我为不善，岂合瞋责上座苾刍，我今应往从乞忏摩。”作是念已，与诸苾刍俱往其处，见彼门闭，便以物开到苾刍所，欲申顶礼白言：“大德！愿见容恕。”遂见啮毒大蛇含瞋而住。是时世尊，以大悲力来至其所告苾刍曰：“汝今应可礼彼双足从乞忏摩。”白言：“世尊！云何令我礼此蛇足？”世尊告曰：“应作昔时苾刍身想而为礼敬。”时彼苾刍向蛇作礼。世尊告曰：“贤首！汝应容恕。”即为毒蛇说三句法，报言：“贤首！汝于我所已修净行，应生天上，但由瞋火所烧害故，生毒蛇中。贤首应知！诸行皆无常，诸法悉无我，寂静涅槃乐。汝宜于我起净信心，由此功德舍傍生趣生善道中。”时彼毒蛇便作是念：“我今不应亲于世尊闻三句法而更啖食养无益身。”诸傍生类饥火最强，以不食故便即命终 现代汉语译本 目得迦总颂。 别门初总摄颂曰： 忏谢草田中， 合免王影胜， 狗肉盏甘蔗， 糖酥根等听。 第一子摄颂曰： 忏谢非近圆， 观求寂相貌， 苾刍（bhiksu，佛教出家男众）与尼法， 互秉法皆成。 尔时佛在室罗伐城（Śrāvastī，古印度城市）。时诸苾刍（bhiksu，佛教出家男众）分作两朋决择义理，便生斗诤，其小苾刍（bhiksu，佛教出家男众）诃责大者。时大苾刍（bhiksu，佛教出家男众）退入房中情生忿恨：‘如何卑小𪌒突于我？’既为瞋火所烧恼故，因兹命断生毒蛇中。时小苾刍（bhiksu，佛教出家男众）心生追悔：‘我为不善，岂合瞋责上座苾刍（bhiksu，佛教出家男众），我今应往从乞忏摩。’作是念已，与诸苾刍（bhiksu，佛教出家男众）俱往其处，见彼门闭，便以物开到苾刍（bhiksu，佛教出家男众）所，欲申顶礼白言：‘大德！愿见容恕。’遂见啮毒大蛇含瞋而住。是时世尊，以大悲力来至其所告苾刍（bhiksu，佛教出家男众）曰：‘汝今应可礼彼双足从乞忏摩。’白言：‘世尊！云何令我礼此蛇足？’世尊告曰：‘应作昔时苾刍（bhiksu，佛教出家男众）身想而为礼敬。’时彼苾刍（bhiksu，佛教出家男众）向蛇作礼。世尊告曰：‘贤首！汝应容恕。’即为毒蛇说三句法，报言：‘贤首！汝于我所已修净行，应生天上，但由瞋火所烧害故，生毒蛇中。贤首应知！诸行皆无常，诸法悉无我，寂静涅槃乐。汝宜于我起净信心，由此功德舍傍生趣生善道中。’时彼毒蛇便作是念：‘我今不应亲于世尊闻三句法而更啖食养无益身。’诸傍生类饥火最强，以不食故便即命终
English
English version Mūdraka Summary Verse. Initial Summary Verse of the Separate Section: Repentance, thanks, grass field within, Combined, exempt, king's shadow excels, Dog meat cup, sugarcane, Sugar, ghee, root, etc., listen. First Son's Summary Verse: Repentance, thanks, non-near-perfect, Observe, seek, tranquil appearance, Bhikshu (bhiksu, Buddhist monk) and nun's Dharma, Mutually uphold, Dharma all accomplished. At that time, the Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the bhikshus (bhiksu, Buddhist monks) divided into two groups to decide on the meaning of the principles, and disputes arose. The junior bhikshus (bhiksu, Buddhist monks) rebuked the senior ones. The senior bhikshu (bhiksu, Buddhist monk) retreated into his room, feeling resentful: 'How can this lowly one insult me?' Because he was burned and tormented by the fire of anger, he died and was reborn as a venomous snake. The junior bhikshu (bhiksu, Buddhist monk) felt remorse: 'I have done wrong; I should not have rebuked the senior bhikshu (bhiksu, Buddhist monk). I should now go and ask for forgiveness.' Having thought this, he went with the other bhikshus (bhiksu, Buddhist monks) to his place, saw that the door was closed, and opened it with something to reach the bhikshu (bhiksu, Buddhist monk), intending to prostrate and say: 'Venerable One! Please forgive me.' Then he saw a venomous snake with fangs bared, full of anger. At that time, the World-Honored One, with great compassion, came to his place and said to the bhikshu (bhiksu, Buddhist monk): 'You should now prostrate at his feet and ask for forgiveness.' He said: 'World-Honored One! How can I prostrate at the feet of this snake?' The World-Honored One said: 'You should imagine his former body as a bhikshu (bhiksu, Buddhist monk) and pay homage.' Then that bhikshu (bhiksu, Buddhist monk) prostrated to the snake. The World-Honored One said: 'Virtuous One! You should forgive.' Then he spoke three lines of Dharma to the venomous snake, saying: 'Virtuous One! You have cultivated pure conduct with me and should be reborn in the heavens, but because you were burned by the fire of anger, you were reborn as a venomous snake. Virtuous One, you should know! All actions are impermanent, all dharmas are without self, tranquil Nirvana is bliss. You should have pure faith in me, and by this merit, you will leave the animal realm and be reborn in a good path.' Then that venomous snake thought: 'I should not, having heard the three lines of Dharma from the World-Honored One, eat and nourish this useless body.' The hunger of all animals is the strongest, and because it did not eat, it died immediately. --------------------------------------------------------------------------------
Chinese
。由于世尊心生净信，于此命过得生天上。凡初生天若男若女，皆悉法尔起三种念：“我于何处死？今于何处生？由何业缘而得来此？”即自观见，舍彼蛇身生此天上，由于佛所起净信心。尔时天子便作是念：“今我不应不至佛所礼拜供养，应往佛所报恩奉事。”时彼天子即着上妙七宝璎珞耳珰臂钏，而自庄严光明赫奕，以天妙花、嗢钵罗花、钵头摩花、分陀利花，持是等花，过中夜已来至佛所，即以天花散布佛前，礼双足已在一面坐。由是天子威光力故，令逝多林光明普照。尔时世尊观彼天子意乐随眠根性差别，而为说法。时彼天子既闻法已即于座上获预流果，既得果已白世尊曰：“我今所证，非父母等能作斯事，广说如余。由依世尊慈善力故，从三恶道拔出于我置天人处，生死流转得其边际，血泪大海皆令枯竭，身骨大山今已超过，无始时来积聚二十有身见山，以智金刚杵而摧碎之，证预流果。世尊！我于今日归依三宝，证知我是邬波索迦。始从今日乃至尽形，于三宝所心极净信。”时彼天子礼佛双足，右绕三匝忽然不现，还本天宫。 时诸苾刍，于初后夜警觉勤修澄心静虑，见逝多林光明赫奕，咸作是念：“为是梵释诸天及四天王，或是大力天子等诣世尊所而为礼觐？”作是念已行诣佛所，顶礼双足即以 现代汉语译本：由于世尊（Bhagavan，佛的尊称）心中生起清净的信心，因此在此世命终后得以转生到天上。所有初生的天人，无论是男是女，自然而然地都会生起三种念头：‘我从哪里死去？现在又在哪里出生？是由于什么样的业缘才来到这里？’他们会自己观察到，舍弃了蛇身而转生到这天上，这是由于对佛陀生起了清净的信心。当时，那位天子（Devaputra，天界之子）便这样想：‘现在我不应该不去佛陀那里礼拜供养，应该前往佛陀那里报答恩情，侍奉佛陀。’于是，那位天子立刻穿戴上上等的七宝璎珞、耳珰、臂钏，庄严自身，光明闪耀，拿着天上的美妙鲜花，如嗢钵罗花（Utpala，青莲花）、钵头摩花（Padma，红莲花）、分陀利花（Pundarika，白莲花）等，过了半夜之后来到佛陀所在的地方，立刻将天花散布在佛陀面前，礼拜佛陀的双足后在一旁坐下。由于这位天子的威光力量，使得逝多林（Jetavana，祇树给孤独园）光明普照。当时，世尊观察那位天子的意乐、随眠、根性的差别，而为他说法。当时，那位天子听闻佛法后，立刻在座位上获得了预流果（Srotapanna，须陀洹果，小乘初果）。获得果位后，他禀告世尊说：‘我现在所证得的果位，不是父母等亲人所能做到的。’（以下省略，内容如其他经典所说）。由于依靠世尊的慈悲力量，将我从三恶道（Three Lower Realms，地狱、饿鬼、畜生）中拔救出来，安置在天人的处所，使我生死的流转得到了边际，血泪的大海都干涸了，身骨堆积成的大山现在也已经超越了，无始以来积聚的二十种有身见山，用智慧的金刚杵摧毁了，从而证得了预流果。世尊！我从今天起皈依三宝（Three Jewels，佛、法、僧），请世尊知晓我是邬波索迦（Upasaka，优婆塞，男居士）。从今天开始直到生命终结，我对三宝的信心都将极其清净。’当时，那位天子礼拜佛陀的双足，右绕佛陀三圈后忽然消失不见，返回了自己的天宫。 当时，各位比丘（Bhikkhu，出家男众）在初夜和后夜都保持警觉，勤奋修行，澄心静虑，看到逝多林光明闪耀，都这样想：‘是梵天（Brahma，色界天主）、帝释天（Sakra，忉利天主）等诸天，以及四大天王（Four Heavenly Kings，四大天王），或者是有大力天子等来到世尊这里礼拜觐见吗？’这样想着，他们便前往佛陀所在的地方，顶礼佛陀的双足，然后……
English
English version: Because the Bhagavan (Blessed One, an epithet of the Buddha) generated pure faith in his heart, he was reborn in heaven after his life in this world ended. All newly born devas (gods), whether male or female, naturally arise with three thoughts: 'Where did I die? Where am I born now? What karmic cause brought me here?' They observe themselves, having abandoned the body of a snake and being reborn in this heaven, due to the pure faith generated towards the Buddha. At that time, the devaputra (son of the gods) thought: 'Now I should not fail to go to the Buddha to pay homage and make offerings; I should go to the Buddha to repay his kindness and serve him.' Then, that devaputra immediately adorned himself with the finest seven-jeweled necklaces, earrings, and armlets, radiating light, and holding heavenly exquisite flowers such as utpala (blue lotus), padma (red lotus), and pundarika (white lotus), he came to the Buddha's place after midnight, immediately scattering the heavenly flowers before the Buddha, prostrating at the Buddha's feet, and sitting to one side. Due to the power of that devaputra's majestic light, Jetavana (Jeta's Grove) was illuminated. At that time, the Bhagavan observed the differences in that devaputra's inclinations, latent tendencies, and faculties, and taught him the Dharma. Then, that devaputra, having heard the Dharma, immediately attained the fruit of srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) in his seat. Having attained the fruit, he reported to the Bhagavan, saying: 'What I have attained now is not something that parents or other relatives could do.' (The following is omitted, as the content is as described in other sutras). Because of relying on the Bhagavan's compassionate power, he rescued me from the three lower realms (hell, hungry ghosts, animals), placed me in the abode of gods and humans, brought the cycle of my birth and death to an end, dried up the great ocean of blood and tears, and now I have surpassed the great mountain of accumulated bones. The mountain of twenty kinds of personality belief accumulated from beginningless time has been shattered by the vajra (diamond thunderbolt) of wisdom, and thus I have attained the fruit of srotapanna. Bhagavan! From today onwards, I take refuge in the Three Jewels (Buddha, Dharma, Sangha), and may the Bhagavan know that I am an upasaka (male lay devotee). From today until the end of my life, my faith in the Three Jewels will be extremely pure.' Then, that devaputra bowed at the Buddha's feet, circumambulated the Buddha three times to the right, and suddenly disappeared, returning to his heavenly palace. At that time, the bhikshus (ordained monks) remained vigilant during the early and late night, diligently practicing, clarifying their minds, and contemplating quietly. Seeing Jetavana shining brightly, they all thought: 'Is it Brahma (the creator god), Sakra (the lord of the gods), and other devas, as well as the Four Heavenly Kings (guardian deities of the four cardinal directions), or are powerful devaputras coming to the Bhagavan to pay homage and have an audience?' Thinking this, they went to the Buddha's place, prostrated at the Buddha's feet, and then... --------------------------------------------------------------------------------