English
English version: That elder requested the World-Honored One, saying, 'May you have compassion and accept my food today.' At that time, the World-Honored One silently agreed. Then Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) said to the Buddha, 'A certain elder has already invited me to a meal.' The Buddha told Ānanda, 'You should relinquish the prior invitation and give the opportunity to other bhikshus (Buddhist monks). There are five matters in which the intention is fulfilled: namely, distributing robes, maintaining robes, Posadha (a bi-monthly ceremony of confession), Pravāraṇā (the ceremony marking the end of the rainy season retreat), and accepting invitations from others.' The setting is the same as before. It was a year of famine, and it was difficult for the bhikshus to obtain food through begging. Some respectful and faithful Brahmins (the priestly class in ancient Indian society) and lay practitioners (upasaka, lay Buddhist devotees) invited senior bhikshus to their homes for meals. At that time, the bhikshus only accepted one invitation and declined all others. The World-Honored One said, 'If it is a year of famine and food is difficult to obtain, you should accept any invitation you receive. After you have eaten your fill, you should share the remaining food with the other bhikshus.' Those who were not invited also went to those homes, and the donors (dānapati, givers) told them, 'You are not the ones I invited.' and did not give them food. The World-Honored One said, 'Those who are invited should first take two or three mouthfuls of food to indicate that they have accepted the invitation, and then say, 'Lay practitioners! It is difficult for these bhikshus to obtain food through begging. I will give this food back to them. You may rejoice (anumodana, rejoicing in the merits of others).' Repeat this two or three times. Whatever food you receive, you should give it back to them. The last one should eat his fill.' The ninth chapter's summary verse says: A doctor's instruction is to take ghee (clarified butter), oil, and any remaining residue, and it is permissible to open the medicine box to take medicine. Except for ten impure things, the kitchen is pure. The setting is the same as before. There was a bhikshu who was seriously ill and asked a doctor. The doctor replied, 'You should take ghee, and the illness will be cured.' He reported this matter to the Buddha, who said, 'You should take whatever the doctor prescribes.' At that time, the sick bhikshu wanted to take ghee in the night, but there was no one to give it to him. The Buddha said, 'You should take it yourself. If ghee is difficult to obtain, you may take oil.' If oil is even more difficult to obtain, then he had to give up. At that time, other bhikshus had leftover ghee and oil, and they said, 'We have ghee and oil, but it is leftover. If the Buddha permits, you may take it.' He reported this matter to the Buddha, who said: --------------------------------------------------------------------------------
Chinese
病者贫无，设是残触服之无犯。”具寿邬波离白佛言：“如世尊说：‘汝诸苾刍应持服药合。’者，其事如何？”佛言：“除四宝已，余皆得畜。” 尔时世尊在薜舍离，告诸苾刍：“有十种地，不应结作净厨，所谓露地、门屋、下房、檐前、温暖堂、洗浴室、官人宅、制底边、外道家、俗人舍、尼寺中。若煮食时皆得恶作。”邬波离白佛言：“若结一室共作净厨，既作法已上下傍边皆成净不？”佛告邬波离：“若大众共许，结此一处作净厨时，上下四边势分之内悉皆成净。” 第十子摄颂曰： 根茎叶花果， 皆应淡酒浸， 水搅而饮用， 并许其异食。 尔时世尊既度释子出家，其人皆惯饮酒，由断酒故身色痿黄。以缘白佛，佛言：“但有造酒之物，所谓根茎叶花果等，并屑为末以白布裹，可于无力不醉淡酒中而为浸渍，勿令器满而封盖之。后以清水投中搅饮，或以麹及树皮并诸香药，捣簁为末，布帛裹之。用杖横系，悬于新熟酒瓮内，勿令沾酒，经一二宿以水搅用。斯之二种：时与非时，随饮无犯。如是能令酒渴止息。汝诸苾刍！以我为师者不应饮酒，不与不取乃至不以茅端渧酒而着口中。” “如世尊说：‘莎底苾刍应与异食。’者，当云何与？”佛言：“初生犊子粪尿 现代汉语译本： 病者、贫穷的人，如果没有，即使是残疾人接触了（食物），服用也没有罪过。'具寿（Ayasma，尊敬的）邬波离（Upali，佛陀十大弟子之一）问佛说：'如果世尊说：'你们这些比丘（Bhikkhu，佛教出家男众）应该持有服药的器具。'，这件事应该如何做？'佛说：'除了四宝（金、银、琉璃、玻璃）以外，其余的都可以持有。' 当时，世尊（Bhagavan，佛陀的称号）在薜舍离（Vesali，古印度城市），告诉各位比丘：'有十种地方，不应该结界作为净厨（专门用于准备食物的厨房），分别是露天的地方、门屋、下房、屋檐前、温暖堂、洗浴室、官人宅、制底（Cetiya，佛塔或圣地）边、外道（非佛教）家、俗人（在家信徒）的住所、尼寺（比丘尼的寺院）中。如果煮食物的时候，都会犯恶作罪（佛教戒律中的一种轻罪）。'邬波离问佛说：'如果结界一个房间共同作为净厨，已经做了结界之法后，上下旁边都成为清净的吗？'佛告诉邬波离：'如果大众共同允许，结界这个地方作为净厨的时候，上下四边的势力范围之内，全部都成为清净的。' 第十子摄颂说： 根、茎、叶、花、果，都应该用淡酒浸泡， 用水搅拌后饮用，并且允许其他的食物。 当时，世尊已经度化了释迦族（Sakya，佛陀的种族）的子弟出家，这些人全都习惯饮酒，因为断酒的缘故，身体的颜色变得萎黄。因为这件事禀告了佛，佛说：'只要是有制造酒的材料，像是根、茎、叶、花、果等等，都磨成粉末用白布包裹，可以在没有酒力不会醉的淡酒中浸泡，不要让容器装满而要封盖它。之后用清水投入其中搅拌饮用，或者用酒曲以及树皮和各种香药，捣碎筛成粉末，用布帛包裹。用木杖横着系住，悬挂在新酿的酒瓮内，不要让它沾到酒，经过一两天后用水搅拌使用。这两种方法：无论何时或非时，随意饮用都没有罪过。这样能够让酒渴止息。你们这些比丘！以我为老师的人不应该饮酒，不给予也不拿取，甚至不可以用茅草的尖端蘸取酒滴而放到口中。' '如果世尊说：'莎底（Sati，人名）比丘应该给予不同的食物。'，应该如何给予？'佛说：'初生的小牛的粪便和尿液
English
English version: 'The sick, the poor, if there is nothing else, even if a disabled person touches it, there is no offense in consuming it.' The Venerable (Ayasma) Upali (one of the Buddha's ten principal disciples) asked the Buddha: 'If the World Honored One (Bhagavan, an epithet of the Buddha) says: 'You Bhikkhus (Buddhist monks) should keep medicine containers,' how should this be done?' The Buddha said: 'Except for the four treasures (gold, silver, lapis lazuli, crystal), everything else can be kept.' At that time, the World Honored One was in Vesali (an ancient Indian city), and told the Bhikkhus: 'There are ten kinds of places where a clean kitchen (a kitchen specifically for preparing food) should not be established, namely open ground, gatehouses, lower rooms, under eaves, warm rooms, bathrooms, government officials' residences, near Cetiyas (stupas or sacred sites), non-Buddhist homes, laypeople's residences, and nunneries (Bhikkhunis' monasteries). If you cook food in these places, you will commit a Dukkaṭa offense (a minor offense in Buddhist monastic rules).' Upali asked the Buddha: 'If a room is designated as a clean kitchen, and the ritual of designation has been performed, will the area above, below, and around it become pure?' The Buddha told Upali: 'If the Sangha (community) collectively agrees to designate this place as a clean kitchen, then the entire area within its boundaries, above, below, and on all sides, will become pure.' The tenth section's summary verse says: Roots, stems, leaves, flowers, and fruits, all should be soaked in weak wine, Stir with water and drink, and other foods are also allowed. At that time, the World Honored One had already ordained the Sakya (the Buddha's clan) sons, and these people were all accustomed to drinking alcohol. Because of abstaining from alcohol, their complexions became withered and yellow. Because of this matter, they reported to the Buddha, and the Buddha said: 'As long as there are materials for making alcohol, such as roots, stems, leaves, flowers, fruits, etc., grind them into powder and wrap them in white cloth. You can soak them in weak wine that has no strength and will not cause intoxication, do not fill the container completely, and seal it. Afterwards, add clear water and stir to drink, or use yeast and tree bark, along with various fragrant herbs, pound and sift them into powder, and wrap them in cloth. Use a stick to tie it horizontally and hang it inside a newly brewed wine vat, do not let it touch the wine, and after one or two nights, stir it with water and use it. These two methods: whether it is the right time or not, you can drink it at will without offense. This can stop the thirst for alcohol. You Bhikkhus! Those who take me as their teacher should not drink alcohol, neither give nor take, not even dip the tip of a blade of grass in a drop of alcohol and put it in your mouth.' 'If the World Honored One says: 'The Bhikkhu Sati (a personal name) should be given different food,' how should it be given?' The Buddha said: 'The feces and urine of a newborn calf' --------------------------------------------------------------------------------
Chinese
，并崛路陀树灰：一、菩提树灰，二、劫毕他，三、阿说他，四、邬昙跋罗树灰，五、溺崛路及入地。四指下土相和一处搅而随用。”“不知何人应取？”佛言：“令信敬者取，还令信敬者授。” 目得迦别门第二总摄颂曰： 定物有主处， 须问憍萨罗； 从像预先差， 大减会尼众。 第一子摄颂曰： 定物不应移， 莫拾贼遗物， 尸林亦复尔， 随许并应收。 尔时佛在室罗伐城。有一长者多饶财宝，造一住处施与僧伽，及诸卧褥供身杂物咸持奉施。有少苾刍在此而住，共相谓曰：“诸具寿！卧褥资具既甚丰盈，若举置时恐多损坏，随足受用所有余物，应可分与苾刍僧伽。”即如其议，所有余物悉皆分与随近僧伽。时有乞食苾刍游行至此，时旧住者便为解劳，彼客苾刍问言：“具寿！颇有余长闲卧具不？”答曰：“此无闲物。”诸客苾刍于破床上，苦卧通宵至于晨朝，执持户钥向俗人本寺主处。既至彼已就座而坐，即为长者宣说法要，赞叹七种有事福业。长者答曰：“此之福业我今已作。”苾刍答曰：“仁之住处犹乏卧具，我于昨夜眠一破床，极受辛苦。”其寺本主报言：“我以众多卧褥资具奉施大众，岂非苾刍将我施物向余处耶？”苾刍问曰：“识锁钥不？”答言 现代汉语译本：还有崛路陀树灰：一、菩提树灰（Bodhi tree ash），二、劫毕他（Kapittha），三、阿说他（Asvattha），四、邬昙跋罗树灰（Udumbara tree ash），五、溺崛路（Nigrodha）及入地。用四指下的土与这些灰混合在一起搅拌，然后根据需要使用。”“不知道应该由什么人来取用？”佛说：“让有信仰和尊敬心的人来取，并且让他们交给同样有信仰和尊敬心的人。” 《目得迦别门》第二总摄颂说： 确定物品有主的地方，必须询问憍萨罗（Kausala）；从佛像预先指定，大量减少会尼众（bhiksuni sangha）。 第一子摄颂说： 确定了的物品不应该转移，不要拾取贼人遗留的物品，尸林（burial ground）也是如此，随喜允许的都应该收取。 当时，佛陀在室罗伐城（Sravasti）。有一位富有的长者，拥有大量的财富，建造了一处住所施舍给僧伽（sangha），以及各种卧具和供养身体的杂物，全部都拿出来奉献施舍。有一些比丘（bhiksu）住在这里，他们互相说道：“各位具寿（ayushman）！卧具和资生用具已经非常丰盛，如果全部都拿出来放置，恐怕会造成很多损坏，不如根据需要取用，剩下的东西，应该可以分给其他的比丘僧伽。”于是他们按照这个提议，将所有剩余的物品都分给了附近的僧伽。当时，有一位乞食的比丘偶然来到这里，之前的住客便为他解除疲劳，这位客人比丘问道：“具寿！还有多余的空闲卧具吗？”回答说：“这里没有空闲的物品。”这些客人比丘在破床上痛苦地睡了一整夜，直到早晨，拿着门钥匙去见俗人，也就是寺庙原来的主人。到达那里之后，就坐下来，为长者宣讲佛法的要义，赞叹七种有益的福业。长者回答说：“这些福业我现在已经做了。”比丘回答说：“您的住所还缺少卧具，我昨天晚上睡在一张破床上，非常辛苦。”寺庙原来的主人说：“我已经将大量的卧具和资生用具奉献给大众，难道是比丘们将我施舍的物品拿到其他地方去了吗？”比丘问道：“您认识这把锁钥吗？”回答说：“认识。”
English
English version: Furthermore, ashes from the following trees: 1. Bodhi tree ash (Bodhi tree ash), 2. Kapittha (Kapittha), 3. Asvattha (Asvattha), 4. Udumbara tree ash (Udumbara tree ash), 5. Nigrodha (Nigrodha) and soil from where it enters the ground. Mix these ashes with soil from under four fingers' depth and use as needed.' 'Who should take it?' The Buddha said, 'Let those who have faith and respect take it, and let them give it to those who also have faith and respect.' The second summary verse of the 'Separate Section on Objects' says: When determining the owner of an object, one must ask Kausala (Kausala); designate in advance from the image, greatly reduce the assembly of nuns (bhiksuni sangha). The first summary verse says: Determined objects should not be moved, do not pick up items left by thieves, the burial ground (burial ground) is also the same, whatever is permitted should be collected. At that time, the Buddha was in Sravasti (Sravasti). There was a wealthy householder who had a great deal of wealth, and he built a dwelling to give to the sangha (sangha), as well as various bedding and miscellaneous items for bodily needs, all of which he offered as a donation. Some bhiksus (bhiksu) were staying there, and they said to each other, 'Venerable ones (ayushman)! The bedding and provisions are already very abundant, and if we were to put them all out, I am afraid that it would cause a lot of damage. It would be better to take what we need, and the remaining items should be distributed to the other bhiksu sanghas.' So they followed this suggestion and distributed all the remaining items to the nearby sanghas. At that time, a mendicant bhiksu happened to come here, and the previous residents relieved his fatigue. This guest bhiksu asked, 'Venerable one! Is there any extra bedding available?' The reply was, 'There are no extra items here.' These guest bhiksus slept painfully on broken beds all night until morning, and then took the door key to see the layman, who was the original owner of the monastery. After arriving there, he sat down and expounded the essentials of the Dharma to the householder, praising the seven kinds of meritorious deeds. The householder replied, 'I have already done these meritorious deeds.' The bhiksu replied, 'Your dwelling is still lacking bedding. Last night I slept on a broken bed and suffered greatly.' The original owner of the monastery said, 'I have already offered a large amount of bedding and provisions to the community. Could it be that the bhiksus have taken the items I donated to other places?' The bhiksu asked, 'Do you recognize this key?' The reply was, 'Yes.' --------------------------------------------------------------------------------