Chinese
何守持？世尊告曰：“先敷座席次鸣揵稚，以所为事先白众知。众既集已，应可劝奖情乐苾刍：‘汝能为僧伽守持四十夜出界行不？’彼应答言：‘我能。’次一苾刍先为白已，次作羯磨守持而去。”时具寿邬波离白世尊言：“颇得守持一夜出界行不？”佛言：“得。”复白言：“守持二夜、三夜乃至十夜、或二十夜、或三十夜、或四十夜出界行不？”佛言：“得。”复白世尊：“颇得守持过四十夜出界行不？”佛言：“不得。应须过半住于界内。”“如世尊说：‘守持一夜。’对谁应作？”佛言：“应对一人，乃至七夜咸对一人。若过此者对僧伽受。”“如世尊说：‘皮非净’者，其肉净不？”佛言：“皮非净者，肉亦非净，乃至筋骨并皆不净。” 第四子摄颂曰： 影胜王床施， 王母物入僧； 乌𪇔鹤鹫雕， 苾刍不应食。 尔时王舍城摩揭陀国未生怨王鞞提呬子，由提婆达多极恶知识所破坏故，其父影胜如法圣王，抂断其命。时未生怨王情怀追悔，见父床座洟泪交流，大臣报言：“昔日先王深信圣众，应以床座奉施僧伽。”即遣使者送其父床施僧住处。时诸苾刍受彼床已，于门屋下而敷置之。王于一时诣僧住处，见其父床在门屋下，复增悲泣。是时大臣白言：“圣者！大王本意不欲见 现代汉语译本 如何守持？世尊告诉说：‘首先铺设座位，然后敲打揵稚（一种木制法器），把要做的事情事先告诉大家。大家聚集完毕后，应该劝勉那些乐于修行的比丘：‘你能够为僧伽守持四十个夜晚的出界行吗？’他应该回答说：‘我能。’然后一位比丘先作禀白，然后进行羯磨（一种僧团会议），守持后离去。’当时，具寿邬波离（佛陀十大弟子之一）问世尊说：‘可以守持一个夜晚的出界行吗？’佛说：‘可以。’又问：‘守持两个夜晚、三个夜晚乃至十个夜晚、或二十个夜晚、或三十个夜晚、或四十个夜晚的出界行吗？’佛说：‘可以。’又问世尊：‘可以守持超过四十个夜晚的出界行吗？’佛说：‘不可以。应该需要过半时间住在界内。’‘如世尊所说：‘守持一个夜晚。’应该对谁作禀白？’佛说：‘应该对一个人，乃至七个夜晚都对一个人。如果超过这个时间，就对僧伽禀白。’‘如世尊所说：‘皮不是清净的’，那么肉是清净的吗？’佛说：‘皮不是清净的，肉也不是清净的，乃至筋骨全部都是不清净的。’ 第四子摄颂说： 影胜王（频婆娑罗王，Bimbisara）的床施舍，王母的物品归入僧团；乌鸦、𪇔（音同“胡”，鸟名）、鹤、鹫、雕，比丘不应该食用。 当时，王舍城（Rajagrha）摩揭陀国（Magadha）的未生怨王（Ajatasatru）鞞提呬子（Vaidehi子），由于提婆达多（Devadatta，佛陀的堂弟）这个极恶知识的破坏，枉自断送了他父亲影胜如法圣王（频婆娑罗王，Bimbisara）的性命。当时，未生怨王（Ajatasatru）心中追悔，看见父亲的床座，眼泪交流，大臣禀告说：‘昔日先王深信圣众，应该把床座奉献给僧伽。’就派遣使者送他父亲的床到僧人居住的地方。当时，各位比丘接受了那张床后，在门屋下铺设它。国王在某个时候来到僧人居住的地方，看见他父亲的床在门屋下，更加悲伤哭泣。这时大臣禀告说：‘圣者！大王本意是不想看见'
English
English version How to observe the holding? The World Honored One said: 'First spread out the seats, then strike the ghaṇṭā (a wooden instrument), and inform the assembly of the matters to be done beforehand. Once the assembly has gathered, you should encourage those bhikshus (monks) who are fond of practice: 'Can you observe the holding for the sangha (monastic community) by going outside the boundary for forty nights?' He should answer: 'I can.' Then one bhikshu should first make a declaration, and then perform the karma (a formal monastic procedure), observe the holding, and depart.' At that time, the Venerable Upali (one of the Buddha's ten great disciples) asked the World Honored One: 'Is it permissible to observe the holding by going outside the boundary for one night?' The Buddha said: 'It is.' He further asked: 'Is it permissible to observe the holding for two nights, three nights, up to ten nights, or twenty nights, or thirty nights, or forty nights by going outside the boundary?' The Buddha said: 'It is.' He further asked the World Honored One: 'Is it permissible to observe the holding by going outside the boundary for more than forty nights?' The Buddha said: 'It is not. One should spend more than half the time within the boundary.' 'As the World Honored One said: 'Observe the holding for one night.' To whom should one make the declaration?' The Buddha said: 'One should make it to one person, and even for seven nights, make it to one person. If it exceeds this, then make the declaration to the sangha.' 'As the World Honored One said: 'The skin is not pure,' then is the flesh pure?' The Buddha said: 'If the skin is not pure, then the flesh is also not pure, and even the sinews and bones are all impure.' The fourth section's summary verse says: King Bimbisara's (影胜王) bed is given away, the Queen Mother's belongings enter the sangha; crows, hu (乌𪇔), cranes, vultures, eagles, bhikshus should not eat. At that time, King Ajatasatru (未生怨王) of Rajagrha (王舍城) in the kingdom of Magadha (摩揭陀国), son of Vaidehi (鞞提呬子), due to the destruction caused by Devadatta (提婆达多), an extremely evil friend, wrongly took the life of his father, King Bimbisara (影胜王), the righteous and holy king. At that time, King Ajatasatru (未生怨王) felt remorse in his heart, and seeing his father's bed, tears flowed. The minister reported: 'In the past, the late king deeply believed in the holy assembly and should offer the bed to the sangha.' He then sent messengers to deliver his father's bed to the place where the monks resided. At that time, the bhikshus (苾刍) received the bed and placed it under the gatehouse. At one time, the king went to the place where the monks resided and saw his father's bed under the gatehouse, and he wept even more sadly. At this time, the minister reported: 'Your Majesty! The king originally did not want to see' --------------------------------------------------------------------------------
Chinese
床，为斯事故持以奉施，仁等云何敷在门下？令王重见悲涕转增。”时诸苾刍以缘白佛，佛言：“不应以王卧具安在门下。”彼敷廊下，起过如前，佛言：“不应敷在廊下。”彼便以床置于房内。诸不信人便起讥谤：“先王之床苾刍已卖而为饮食。”世尊告曰：“于月八日或十五日，于廊檐下而为敷设。”诸不信人见复谤曰：“此非先王所卧之床，王所卧床苾刍已卖，共为饮食。”以缘白佛，佛言：“宜于床上明书其字，此是频毗娑罗王所施之床。此床既尔，其胜光王为母施物，广说同此。” 缘处同前。于夜分时忽然降雹大伤禽兽，是诸人等悉皆夜出，所有堪食禽兽之类咸悉持归。时六众苾刍为性好乐多食久眠，晨朝起已瞻视四方，若于人家有火烟起，或于田野见鸟群翔，即往其处而求饮食。时见鹫鸟从空飞下，因即相报俱往其处，收诸自死乌𪇔、白鹭、鸺鹠、雕鹫，担负而归。时婆罗门居士见而告曰：“阿遮利耶何用此物？”答言：“我将欲食。”彼复问言：“不应食物何故食之？”答曰：“所应食者求之既无，岂于此物而不得食。”因被讥嫌，以缘白佛，佛言：“苾刍不应食诸乌𪇔白鹤雕鹫之类，如其食者得越法罪。” 根本说一切有部目得迦卷第六 大正藏第 24 册 No. 1452 根 现代汉语译本 ‘这张床，是因为这个缘故才拿来奉献的，你们怎么能把它放在门下呢？这会让国王更加悲伤。’当时，众比丘将此事禀告佛陀，佛陀说：‘不应该把国王的卧具放在门下。’他们便把它放在走廊下，引起的过失和之前一样。佛陀说：‘不应该放在走廊下。’他们便把床放在房间里。一些不相信的人便开始讥讽：‘先王的床，比丘们已经卖掉换成饮食了。’世尊告诫说：‘可以在每月初八或十五，在廊檐下铺设。’不相信的人看见后又诽谤说：‘这不是先王所卧的床，国王所卧的床比丘们已经卖掉，一起换成饮食了。’他们将此事禀告佛陀，佛陀说：‘应该在床上清楚地写上字，说明这是频毗娑罗王（Bimbisara，古印度摩揭陀国国王）所施舍的床。’这张床既然如此处理，那么胜光王（Prasenajit，古印度拘萨罗国国王）为母亲施舍的物品，也应该如此处理，详细情况与此相同。 事情的起因和地点与之前相同。在夜里突然降下冰雹，严重伤害了禽兽，这些人都在夜里出来，把所有可以食用的禽兽都带回家。当时，六众比丘（Six Groups of Monks，指佛教僧团中行为不端的六个群体）因为喜欢贪吃和睡懒觉，早上起来后四处张望，如果看到哪家有人家冒烟，或者在田野里看到鸟群飞翔，就去那里寻找食物。当时，他们看到鹫鸟从空中飞下来，于是互相告知，一起去那个地方，捡拾那些自然死亡的乌鸦（crow）、白鹭（egret）、鸺鹠（owl）、雕鹫（vulture），然后扛着回来。当时，婆罗门（Brahmin，古印度僧侣阶层）居士看见后问：‘阿遮利耶（Achariya，老师）拿这些东西做什么？’回答说：‘我打算吃掉它们。’他们又问：‘不应该吃的东西，为什么要吃呢？’回答说：‘应该吃的东西找不到，难道这些东西也不能吃吗？’因此被讥讽嫌弃，他们将此事禀告佛陀，佛陀说：‘比丘不应该吃乌鸦、白鹤、雕鹫之类的东西，如果吃了，就犯了越法罪（an offense against the Dharma）。’
English
English version 'This bed was offered as a donation for this reason. How can you place it under the doorway? It will only increase the King's sorrow.' At that time, the Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'The King's bed should not be placed under the doorway.' So they placed it under the corridor, causing the same offense as before. The Buddha said, 'It should not be placed under the corridor.' Then they placed the bed inside the room. Some unbelievers then began to ridicule, 'The Bhikshus have already sold the late King's bed for food and drink.' The World-Honored One (Buddha) admonished, 'On the eighth or fifteenth day of the month, it may be set up under the eaves of the corridor.' The unbelievers, seeing this, again slandered, 'This is not the bed the late King slept on. The bed the King slept on has been sold by the Bhikshus and used for food and drink.' They reported this matter to the Buddha. The Buddha said, 'The words should be clearly written on the bed, stating that this is the bed donated by King Bimbisara (King of Magadha in ancient India).' Since this bed is being handled in this way, the items donated by King Prasenajit (King of Kosala in ancient India) for his mother should also be handled in the same way, with the details being the same. The cause and location of the incident are the same as before. During the night, hail suddenly fell, severely injuring birds and beasts. These people all went out at night and brought back all the edible birds and beasts. At that time, the Six Groups of Bhikshus (Six Groups of Monks, referring to six groups of monks with misconduct in the Buddhist Sangha), because they liked to eat greedily and sleep late, looked around in the morning. If they saw smoke rising from someone's house or saw flocks of birds flying in the fields, they would go there to look for food. At that time, they saw vultures flying down from the sky, so they informed each other and went to that place together, collecting the crows (crow), egrets (egret), owls (owl), and vultures (vulture) that had died naturally, and carried them back. At that time, the Brahmin (Brahmin, ancient Indian priestly class) householder saw this and asked, 'Achariya (Achariya, teacher), what are you doing with these things?' They replied, 'I intend to eat them.' They further asked, 'Things that should not be eaten, why are you eating them?' They replied, 'Things that should be eaten cannot be found, so can't we eat these things?' Therefore, they were ridiculed and despised. They reported this matter to the Buddha. The Buddha said, 'Bhikshus should not eat crows, egrets, vultures, and the like. If they eat them, they will commit an offense against the Dharma (an offense against the Dharma).' -------------------------------------------------------------------------------- 本说一切有部尼陀那目得迦 根本说一切有部目得迦卷第七 大唐三藏法师义净奉 制译 第五子摄颂曰： 狗肉不应啖， 并食尸鸟兽， 及以同蹄畜， 亦不食猕猴。
Chinese
尔时佛在室罗伐城。时属俭年，诸俗人等多食狗肉。时六众苾刍，于日初分着衣持钵入城乞食，随所至处人皆告曰：“圣者！可去，实无一物堪以奉施。”其家釜内有营食处，六众见已便问彼言：“汝舍釜中是何饮食？”答云：“狗肉。”问言：“仁等食狗肉耶？”答言：“我食。”六众报言：“我依仁等而为出家，汝所食物宜应与我。”彼便授与，六众苾刍受肉而去。是时群狗既闻肉气，共来围绕号吠随行。时诸居士见而告曰：“圣者！何故被群狗逐？”答言：“我所持者，是其狗肉。”问言：“仁者食狗肉耶？”答言：“我食。”因被讥嫌。以缘白佛，佛言：“凡诸苾刍，不应食狗及以鸱鸮，并诸鸟兽食死尸者，咸不应食。若有食者得恶作罪。” 缘处同前。时有盗贼，偷憍萨罗国胜光大王厩中上马，将入闇林遂断其命，弃其头尾持肉而去。六众苾刍性多饕餮，晨朝遍望观察四方，遥见闇林有诸鹫乌从空飞下，因即相报共往其处，见彼所弃马尾头蹄，因相谓曰：“邬波难陀！我今丰足粪扫之物。” 现代汉语译本 本说一切有部尼陀那目得迦 根本说一切有部目得迦卷第七 大唐三藏法师义净奉 制译 第五子摄颂曰： 狗肉不应啖， 并食尸鸟兽， 及以同蹄畜， 亦不食猕猴。 尔时佛在室罗伐城（Śrāvastī）。时属俭年，诸俗人等多食狗肉。时六众苾刍（bhikṣu），于日初分着衣持钵入城乞食，随所至处人皆告曰：‘圣者！可去，实无一物堪以奉施。’其家釜内有营食处，六众见已便问彼言：‘汝舍釜中是何饮食？’答云：‘狗肉。’问言：‘仁等食狗肉耶？’答言：‘我食。’六众报言：‘我依仁等而为出家，汝所食物宜应与我。’彼便授与，六众苾刍受肉而去。是时群狗既闻肉气，共来围绕号吠随行。时诸居士见而告曰：‘圣者！何故被群狗逐？’答言：‘我所持者，是其狗肉。’问言：‘仁者食狗肉耶？’答言：‘我食。’因被讥嫌。以缘白佛，佛言：‘凡诸苾刍，不应食狗及以鸱鸮（chī xiāo），并诸鸟兽食死尸者，咸不应食。若有食者得恶作罪。’ 缘处同前。时有盗贼，偷憍萨罗国（Kośala）胜光大王厩中上马，将入闇林遂断其命，弃其头尾持肉而去。六众苾刍性多饕餮，晨朝遍望观察四方，遥见闇林有诸鹫乌从空飞下，因即相报共往其处，见彼所弃马尾头蹄，因相谓曰：‘邬波难陀（Upananda）！我今丰足粪扫之物。’
English
English version The Nidāna-Mātṛka of the Mūlasarvāstivāda Mātṛka Volume 7 of the Mūlasarvāstivāda Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty Fifth Section's Summary: Dog meat should not be eaten, Nor birds and beasts that eat corpses, As well as cloven-hoofed animals, Nor should one eat monkeys. At that time, the Buddha was in Śrāvastī (city). It was a year of famine, and many laypeople were eating dog meat. The group of six bhikṣus (monks), at the first division of the day, put on their robes and carried their bowls to enter the city to beg for food. Wherever they went, people told them, 'Venerable ones! Please leave, there is really nothing to offer.' In one house, there was a pot where food was being prepared. The group of six saw it and asked, 'What food is being prepared in the pot in your house?' They replied, 'Dog meat.' They asked, 'Do you eat dog meat?' They replied, 'We eat it.' The group of six said, 'We have left home relying on you. You should give us the food you eat.' They gave it to them, and the group of six bhikṣus took the meat and left. At that time, a group of dogs smelled the meat and came to surround them, barking and following them. Some laypeople saw this and said, 'Venerable ones! Why are you being chased by a group of dogs?' They replied, 'What we are carrying is dog meat.' They asked, 'Do you eat dog meat?' They replied, 'We eat it.' Because of this, they were criticized. They reported the matter to the Buddha, and the Buddha said, 'All bhikṣus should not eat dogs, nor owls (chī xiāo), nor any birds or beasts that eat corpses. All of these should not be eaten. If anyone eats them, they commit a sin of wrong-doing.' The setting is the same as before. At that time, some thieves stole a fine horse from the stables of King Prasenajit (Śūra) of Kośala (country), took it into a dark forest, killed it, discarded its head and tail, and took the meat away. The group of six bhikṣus were very gluttonous. In the morning, they looked around in all directions and saw vultures flying down from the sky in the dark forest. They told each other and went to that place, saw the discarded horse tail, head, and hooves, and said to each other, 'Upananda (name)! Today we are rich in refuse materials.' --------------------------------------------------------------------------------