Chinese
遂共收取。时掌马人寻踪而至问六众曰：“仁所著者是大仙服，如何更作斯恶行耶？”问言：“我作何事？”答言：“王厩上马仁等偷杀。”报言：“此非我杀，是贼偷来杀而取肉，头蹄及尾弃地而去。我等将作粪扫物取。”马主讥曰：“此实可爱粪扫之物。”以缘白佛，佛言：“汝等苾刍，诸有同蹄之畜狐貉等类并不应食。若有食者得恶作罪。”时有猕猴攀条远踯忽然堕地，因即命终。六众见已持还住处，置于釜内自煮。时有女人失其儿子，寻逐踪绪入逝多林，察见六众于大釜内煮彼猕猴。女人见已捶胸叫曰：“呜呼！我儿于此被煮。”是时六众挑猕猴手以示女人，女人叫曰：“祸哉！此是儿手。”次挑其脚，女人告言：“祸哉！是我儿脚。”次举其头，女人复言：“祸哉！是我儿头。”复举其尾告女人曰：“你之儿子亦有尾耶？”女人告曰：“岂复仁等食猕猴肉？”答云：“不是汝儿，我食何过？”诸人闻已便起讥嫌，以缘白佛，佛言：“汝诸苾刍！猕猴之貌有类人形，是故苾刍亦不应食。若有食者得恶作罪。” 第六子摄颂曰： 小盏及衣角， 皮叶等有过， 除其铁一种， 余物任情为。 佛在室罗伐城。时有苾刍，身婴重病为苦所逼，便往医处报言：“贤首！以所宜药为我处方。” 现代汉语译本 于是他们一起捡拾起来。这时，掌管马匹的人循着踪迹赶来，问六众说：‘各位所盖的是大仙的袈裟，为何还要做这种恶行呢？’六众问：‘我们做了什么事？’掌马人回答说：‘王室马厩里的马，就是你们偷杀的。’六众辩解说：‘这不是我们杀的，是贼偷来杀了取肉，头、蹄和尾巴都丢弃在地离开了。我们只是当做粪扫之物捡起来。’马主讥讽说：‘这真是可爱的粪扫之物啊。’他们将此事禀告佛陀，佛陀说：‘你们这些比丘，凡是有同蹄的畜生，如狐狸、貉子等，都不应该吃。如果有人吃了，就犯了恶作罪。’ 当时，有一只猕猴攀着树枝跳跃，忽然掉在地上，立刻就死了。六众看见后，把它带回住处，放在锅里煮。当时，有一个女人丢失了她的儿子，循着踪迹进入逝多林（Jetavana，祇树给孤独园），发现六众在大锅里煮那只猕猴。女人看见后，捶胸大叫：‘呜呼！我的儿子在这里被煮了。’这时，六众挑起猕猴的手给女人看，女人叫道：‘祸哉！这是我儿子的手。’接着挑起猕猴的脚，女人说：‘祸哉！是我儿子的脚。’接着举起猕猴的头，女人又说：‘祸哉！是我儿子的头。’又举起猕猴的尾巴，问女人说：‘你的儿子也有尾巴吗？’女人说：‘难道你们吃的是猕猴肉？’六众回答说：‘这不是你的儿子，我们吃有什么过错？’众人听了，便开始讥讽嫌弃，将此事禀告佛陀，佛陀说：‘你们这些比丘！猕猴的相貌有些像人，所以比丘也不应该吃。如果有人吃了，就犯了恶作罪。’ 第六子摄颂说： 小盏和衣角，皮和叶等有过失，除了铁这一种，其余的东西可以随意使用。 佛陀在室罗伐城（Śrāvastī，舍卫城）。当时，有一位比丘，身患重病，被痛苦所逼迫，便去医生的住所，告诉医生说：‘贤首！请用适合我的药物为我开药方。’
English
English version Thereupon, they gathered them together. At that time, the horse keeper followed the tracks and arrived, asking the six monks: 'What you are wearing is the robe of a great ascetic. How could you commit such an evil deed?' He asked, 'What have we done?' The horse keeper replied, 'The horses from the royal stable were stolen and killed by you.' The six monks retorted, 'We did not kill them. Thieves stole them, killed them to take the meat, and discarded the head, hooves, and tail on the ground before leaving. We are merely collecting them as discarded refuse.' The horse owner mocked, 'These are truly lovely items of refuse.' They reported this matter to the Buddha, who said, 'You monks, you should not eat any cloven-hoofed animals such as foxes and raccoon dogs. If anyone eats them, they commit a dukkaṭa (惡作) offense.' At that time, a macaque monkey was leaping from branch to branch when it suddenly fell to the ground and died instantly. The six monks, upon seeing this, carried it back to their dwelling and placed it in a pot to cook. At that time, a woman lost her son and, following the tracks, entered Jetavana (逝多林, Gǐ shù gūdú yuán, the Jetavana Grove), where she saw the six monks cooking the macaque monkey in a large pot. Upon seeing this, the woman beat her chest and cried out, 'Alas! My son is being cooked here!' At that moment, the six monks picked up the monkey's hand to show the woman, and the woman cried out, 'Woe is me! This is my son's hand!' Next, they picked up the monkey's foot, and the woman said, 'Woe is me! This is my son's foot!' Then, they raised the monkey's head, and the woman exclaimed again, 'Woe is me! This is my son's head!' They then raised the monkey's tail and asked the woman, 'Does your son also have a tail?' The woman said, 'Are you eating macaque monkey meat?' The six monks replied, 'This is not your son. What fault is there in us eating it?' Upon hearing this, the people began to criticize and despise them, and they reported the matter to the Buddha, who said, 'You monks! The appearance of a macaque monkey is somewhat similar to that of a human, therefore monks should not eat it. If anyone eats it, they commit a dukkaṭa (惡作) offense.' The sixth section's summary verse says: 'Small cups and the corners of robes, skins and leaves, etc., are faulty; except for iron, other things can be used as one pleases.' The Buddha was in Śrāvastī (室羅伐城, Shè wèi chéng). At that time, there was a monk who was seriously ill and afflicted by suffering. He went to the doctor's residence and said to the doctor, 'Wise one! Please prescribe medicine that is suitable for me.' --------------------------------------------------------------------------------
Chinese
医人答曰：“有下灌药宜可用之，病速瘳愈。”告言：“贤首！世尊未许。”答曰：“仁之大师慈悲为本，必缘此事开许无疑。”时诸苾刍以缘白佛，佛言：“医人处方用下灌药，当随意作。”彼以小盏而为下灌，便弃其药，佛言：“不应以盏而为下灌。”彼以衣角，药如前弃，佛言：“不应衣角。”又以皮灌，复还弃药，佛言：“不应用皮。”彼将叶裹，佛言：“不应，宜可作筒。”彼将铁作热而且硬，佛言：“除铁一种，琉璃铜等咸随意作。” 第七子摄颂曰： 甘蔗酪肉麻、 药有四种别、 大麻蔓菁粥、 根等粥应餐。 尔时具寿邬波离白世尊言：“其七日药亦得用为尽寿药不？”佛言：“得，即如甘蔗，体是时药，汁为更药，糖为七日，灰得尽形。邬波离！酪是时摄，浆是更收，酥为七日，烧酪成灰便为尽寿。邬波离！肉是时药，脂成七日，烧肉成灰便为尽寿，随事应服。”时有苾刍，身婴病苦往医人处问言：“贤首！我今带病愿为处方。”医人答曰：“圣者！应食大麻粥。”苾刍告曰：“世尊未许，我云何食？”医答同前。以缘白佛，佛言：“医人处方听食麻粥，或是蔓菁根茎花叶，及其子实并除风疾，咸应作粥而啖食之。” 第八子摄颂曰： 开许粆糖饮， 得为 现代汉语译本： 医生回答说：‘有下灌药可以使用，病会很快痊愈。’比丘告诉医生：‘贤首（对医生的尊称）！世尊没有允许。’医生回答说：‘仁慈的大师以慈悲为本，必定会因为这件事开许无疑。’当时，众比丘将此事禀告佛陀，佛陀说：‘医生开的处方用下灌药，应当随意制作。’他们用小盏来做下灌，却把药倒掉了，佛陀说：‘不应该用盏来做下灌。’他们用衣角，药像之前一样被倒掉，佛陀说：‘不应该用衣角。’又用皮囊灌药，又把药倒掉，佛陀说：‘不应该用皮囊。’他们用叶子包裹，佛陀说：‘不应该，应该做成筒。’他们用铁制作，热而且硬，佛陀说：‘除了铁以外，琉璃、铜等都可以随意制作。’ 第七子摄颂说： 甘蔗、酪、肉、麻，药有四种区别，大麻、蔓菁粥，根等粥应该食用。 当时，具寿（对年长有德比丘的尊称）邬波离（佛陀十大弟子之一，持戒第一）禀告世尊说：‘这七日药也可以用作尽寿药吗？’佛陀说：‘可以，就像甘蔗，本体是时药，汁是更药，糖是七日药，灰可以尽形（终身）服用。邬波离！酪是时药，浆是更药，酥是七日药，烧酪成灰就可以尽寿服用。邬波离！肉是时药，脂是七日药，烧肉成灰就可以尽寿服用，根据情况应该服用。’当时有比丘，身患疾病，去医生那里询问说：‘贤首！我现在带着病，希望您能开个处方。’医生回答说：‘圣者！应该食用大麻粥。’比丘告诉医生说：‘世尊没有允许，我怎么能吃呢？’医生回答和之前一样。比丘将此事禀告佛陀，佛陀说：‘医生开的处方，允许食用麻粥，或是蔓菁的根茎花叶，以及它的子实，都可以去除风疾，都应该做成粥来食用。’ 第八子摄颂说： 开许粆糖饮，得为
English
English version: The physician replied, 'There is a purgative medicine that can be used, and the illness will quickly heal.' The Bhikshu (Buddhist monk) told the physician, 'Venerable Sir (a respectful term for the physician)! The World Honored One (Buddha) has not permitted it.' The physician replied, 'Our benevolent teacher is based on compassion, and will surely permit this without a doubt.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'The physician's prescription for purgative medicine should be made as needed.' They used a small cup to administer the purgative, but discarded the medicine. The Buddha said, 'One should not use a cup to administer the purgative.' They used the corner of a robe, and the medicine was discarded as before. The Buddha said, 'One should not use the corner of a robe.' They used a leather bag to administer the medicine, and again discarded the medicine. The Buddha said, 'One should not use leather.' They wrapped it in leaves. The Buddha said, 'One should not. It is appropriate to make a tube.' They made it with iron, which was hot and hard. The Buddha said, 'Except for iron, glass, copper, etc., can be made as needed.' The seventh section's summary verse says: Sugarcane, curd, meat, hemp, medicines have four distinctions, hemp, turnip porridge, roots, etc., porridge should be eaten. At that time, the Venerable (term of respect for an elder monk) Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) said to the World Honored One, 'Can these seven-day medicines also be used as lifetime medicines?' The Buddha said, 'Yes, just like sugarcane, the body is a seasonal medicine, the juice is a restorative medicine, the sugar is a seven-day medicine, and the ash can be taken for life. Upali! Curd is a seasonal medicine, whey is a restorative medicine, ghee is a seven-day medicine, and ghee burned to ash can be taken for life. Upali! Meat is a seasonal medicine, fat is a seven-day medicine, and meat burned to ash can be taken for life, and should be taken as needed.' At that time, there was a Bhikshu who was suffering from illness and went to a physician and asked, 'Venerable Sir! I am now ill and wish you to prescribe a remedy.' The physician replied, 'Holy one! You should eat hemp porridge.' The Bhikshu told the physician, 'The World Honored One has not permitted it, how can I eat it?' The physician replied as before. The Bhikshu reported this matter to the Buddha, and the Buddha said, 'The physician's prescription allows for the eating of hemp porridge, or the roots, stems, flowers, and leaves of turnips, as well as their seeds, can all remove wind disorders, and should all be made into porridge and eaten.' The eighth section's summary verse says: Permitting '粆' sugar drink, to be -------------------------------------------------------------------------------- 七日药； 生心为五事， 益彼应共分。
Chinese
尔时世尊人间游行至一聚落，时有长者宿世因缘应受如来之所化度。尔时世尊知彼长者受化时至，诣其住处。是时长者，即为世尊于彼宽广敷设床座。尔时世尊就座而坐，时彼长者礼双足已在一面坐。是时世尊观彼长者意乐随眠根性差别，而为说法示教利喜，令彼长者以智金刚杵破二十种萨迦耶见山，获预流果。既得果已白世尊曰：“我今所证，非先祖父母所作、非国王作、非诸天作、亦非沙门婆罗门等作、亦非亲友及宗族作。由依世尊大师力故，如是广说，乃至受三归依心生净信。”尔时世尊，为彼长者宣说法要，日时遂过，佛及大众悉皆绝食。长者白佛言：“我今欲作非时浆。”佛言：“随意应作。”即去营办粆糖等浆奉佛及僧。诸苾刍等以其过甜不能多饮，以缘白佛，佛言：“葡萄石榴及橘柚等，挼使破碎以物净滤，勿令稠浊和搅而饮。”时具寿邬波离，白佛言：“其粆糖饮，颇得守持经七日不？”佛言：“得，齐何应饮乃至澄清，未醋已来体未变者，随意当饮。” 尔时佛在室罗伐城，时有长者请具寿阿难陀就舍而食。时给孤独长者身婴重病，世尊闻已与侍者阿难陀诣长者处问其疾苦。是时长者为佛敷座，世尊就座即为长者说法要已，从座欲去。时 彼长者请世尊曰：“唯愿哀愍今受我食。”尔时世尊默然许之。时阿难陀白佛言：“先有长者已请我食。”佛告阿难陀：“应舍先请与余苾刍，有五种事心念皆成，谓分别衣、守持衣、褒洒陀、随意事、及受人请。” 缘处同前。时属俭年，诸苾刍众乞食难得，有敬信婆罗门及诸居士，请耆宿苾刍就舍而食。时诸苾刍但受一请余皆不受。世尊告曰：“若于俭年饮食难得，随有请唤皆应受之。身自食已，于余苾刍咸应共食。”不被请人亦诣彼舍，施主告曰：“仁不是我所请之人。”便不与食，世尊告曰：“其受请者，应可先受食两三口，为表相已作如是言：‘居士！此诸苾刍乞食难得，我将此食回以施之。汝可随喜。’如是二、三，随所得食皆应回授，其最后者应自饱食。” 第九子摄颂曰： 医教应服酥、 油及余残触、 并开服药合、 除十为净厨。 缘处同前。有一苾刍身婴重病，问彼医人。医人报曰：“应可服酥，病当除差。”以缘白佛，佛言：“医人处方随意应服。”时病苾刍，于其夜分将欲食酥，无人为授，佛言：“应自取服，若酥难得，应可服油。”油更难得，遂便废阙。时余苾刍有残触酥油，彼作是言：“我有酥油，然是残触。佛若开者汝当取服。”以缘白佛，佛言：“ 现代汉语译本：那位长者恳请世尊说：‘唯愿您慈悲怜悯，今天接受我的供养。’当时世尊默然应允。这时阿难陀（Ananda，佛陀的十大弟子之一，以记忆力超群著称）对佛说：‘先前已经有长者邀请我用餐了。’佛告诉阿难陀：‘应该放弃先前的邀请，把机会让给其他的比丘（bhiksu，佛教出家男众），有五种情况下，心念都可以成就，即：分别衣、守持衣、褒洒陀（Posadha，每半月举行的忏悔仪式）、随意事（Pravāraṇā，雨季安居结束时的自恣仪式）以及接受他人的邀请。’ 缘起的地方和之前一样。当时正值饥荒之年，各位比丘乞食很难得到食物，有些恭敬信仰的婆罗门（Brahmin，古印度社会中的祭司阶层）和各位居士（upasaka，在家佛教信徒）邀请年长的比丘到家中用餐。当时各位比丘只接受一份邀请，其余的都不接受。世尊告诫说：‘如果在饥荒之年，饮食难以获得，无论谁邀请都应该接受。自己吃饱后，应该把剩余的食物分给其他的比丘一起食用。’没有被邀请的人也去了那家，施主（dānapati，布施者）告诉他们说：‘您不是我邀请的人。’就不给他们食物。世尊告诫说：‘那些接受邀请的人，应该先吃两三口食物，作为已经接受邀请的表示，然后这样说：‘居士！这些比丘乞食很难得到食物，我将这些食物转施给他们，您可以随喜（anumodana，对他人功德的随喜赞叹）。’像这样重复两三次，无论得到多少食物都应该转施出去，最后剩下的才应该自己吃饱。’ 第九子摄颂说： 医生的教导应该服用酥油（ghṛta，澄清的奶油）、油以及剩余的残余物，并且允许打开药盒服用药物，除了十种不净之物外，厨房都是清净的。 缘起的地方和之前一样。有一位比丘身患重病，询问医生。医生回答说：‘应该服用酥油，病就会痊愈。’他将此事禀告佛陀，佛说：‘医生开的药方，可以随意服用。’当时生病的比丘，在夜里想要服用酥油，却没有人给他。佛说：‘应该自己取用服用，如果酥油难以得到，可以服用油。’如果油更难得到，就只好作罢。当时其他的比丘有剩余的残余酥油，他们说：‘我有酥油，但是是残余的。如果佛允许，你可以拿去服用。’他将此事禀告佛陀，佛说：