English
English version: It is not allowed to buy at an increased price. If the person increasing the price commits a Dukkata (a minor offense), the reasonable price should be accepted according to the respectful and devout intention of the donor. The Mudrika (seal) third separate section's summary verse says: If the requisites and clothing, and foolishness, are different from the usual usage, do not handle them in a secular way; Correctly handle the elder's donations, razors, and Stupas (Buddhist pagodas); Cakes, cheese, using leaves to hold water, and washing bowls, etc.; The content of these one thousand two hundred verses in total, summarized, should be well understood. The first sub-section's summary verse says: Thirteen kinds of requisite clothing items, record their names and keep them properly, The remaining long robes should be entrusted to others for safekeeping separately. At that time, the Buddha was in Sravasti. At that time, the Bhikshus were wandering and begging for food among people. One Bhikshu suddenly fell ill, lacked medicine, and then passed away. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'From now on, it is stipulated that Bhikshus can possess medicine-value cloth (cloth for buying medicine). If they encounter illness, they can sell it to buy medicine.' After the World Honored One said 'stipulating that Bhikshus can possess medicine-value cloth,' the Bhikshus, after obtaining the medicine-value cloth, washed, dyed, and kept it. Later, when buying medicine, they could not sell it for a good price. Therefore, they reported this matter to the Buddha, and the Buddha said: 'The medicine-value cloth should not be washed and dyed. New coarse cloth should be kept, and its original rough state should be retained. (In the Western countries, possessing a pair of white coarse cloth is equivalent to a bolt of silk here.)' At that time, the Venerable Upali (one of the Buddha's ten great disciples, foremost in discipline) reported to the Buddha, saying: 'The World Honored One said: 'All Bhikshus should possess three robes (Samghati, Uttarasanga, Antarvasa).' The World Honored One also allowed the possession of medicine-value cloth.' I do not know what this means?' The Buddha said: 'I now allow all Bhikshus to possess thirteen kinds of requisite clothing.' The Bhikshus did not know which thirteen kinds were requisite clothing? The Buddha said: 'One, Samghati (heavy robe), two, Uttarasanga (upper robe), three, Antarvasa (inner robe), four, Nisidana (sitting cloth), five, skirt, six, underskirt, seven, Samkakshika (underarm cloth), eight, secondary Samkakshika, nine, face towel, ten, body towel, eleven, wound covering cloth, twelve, hair shaving cloth, thirteen, medicine-value cloth. These are called the thirteen kinds of requisite clothing.' At that time, the Venerable --------------------------------------------------------------------------------
Chinese
邬波离白佛言：“如世尊说：‘苾刍应畜十三资具衣。’者，云何守持？”佛言：“随一一衣各别牒名而为守持，应如是说。对一苾刍，‘具寿存念！此僧伽胝衣我今守持，已作成衣是所受用。’三说。余衣守持准此应作，其药直衣应加为病因缘是所受用。”复白佛言：“此十三衣外更有余衣，不知云何？”佛言：“应于轨范师及亲教师而作委寄分别持之，应如是分别。对一苾刍作如是说：‘具寿存念！我苾刍某甲，有此长衣未为分别，是合分别。我今于具寿前而为分别，以邬波驮耶作委寄者，我今持之。’”(三说) 第二子摄颂曰： 痴不了三藏， 此等十二人； 失性复本时， 诃言应采录。 具寿邬波离请世尊曰：“有几种人不应诃言不采录？”佛言：“有十二种人。云何十二？一者愚，二者痴，三不分明，四不善巧，五者无惭，六有瑕隙，七界外住，八被舍弃，九言无次绪，十舍威仪，十一失本性，十二授学人。”复问：“世尊！有几种人应诃？”佛言：“有其三种：一者住本性，二言有次绪，三不舍威仪。”“云何是愚？”佛言：“愚者，谓思其恶思、说其恶说、作其恶作、说难舍事。”“云何为痴？”佛言：“谓不持苏怛罗、不持毗奈耶、不持摩室里迦。不分明者，谓不明三藏 现代汉语译本 邬波离（Upali，佛陀十大弟子之一，持戒第一）禀告佛陀说：‘世尊曾说：‘比丘（bhiksu，佛教出家男众）应当持有十三种资具衣物。’那么，应该如何守持这些衣物呢？’佛陀说：‘对每一件衣物都要分别写上名字，以此来守持，应该这样说。对着一位比丘，‘具寿（ayusmat，对年长比丘的尊称）请注意！这件僧伽胝衣（samghati，大衣）我现在守持，已经做成衣物，可以受用。’重复说三遍。其余衣物的守持也应照此办理，药直衣（bhesajja-civara，医药费换来的布做的衣服）应加上‘因为生病的原因，所以受用’。’又禀告佛陀说：‘这十三种衣物之外还有多余的衣物，不知道该怎么办？’佛陀说：‘应该向轨范师（upadhyaya，戒师）和亲教师（acarya，教授师）委寄，分别持有，应该这样分别。对着一位比丘这样说：‘具寿请注意！我比丘某甲，有这件长衣没有分别出来，是应该分别的。我现在在具寿面前进行分别，以邬波驮耶（upadhyaya，戒师）作为委寄者，我现在持有它。’（重复说三遍） 第二子摄颂说： 愚痴不了三藏，这些人共有十二种； 失去本性恢复本性时，诃责之言应该采录。 具寿邬波离请问世尊说：‘有几种人不应该诃责，不应该采录他们的意见？’佛陀说：‘有十二种人。哪十二种？一是愚，二是痴，三是不分明，四是不善巧，五是没有惭愧心，六是有瑕疵，七是住在戒律之外，八是被僧团舍弃的人，九是说话没有条理，十是舍弃威仪，十一是失去本性，十二是刚开始学习的人。’又问：‘世尊！有几种人应该诃责？’佛陀说：‘有三种人：一是保持本性，二是说话有条理，三是不舍弃威仪。’‘什么是愚？’佛陀说：‘愚者，就是思考邪恶的思考，说邪恶的话语，做邪恶的行为，说难以舍弃的事情。’‘什么是痴？’佛陀说：‘就是不持诵苏怛罗（sutra，经），不持诵毗奈耶（vinaya，律），不持诵摩室里迦（matrka，论母）。不分明的人，就是不明白三藏（tri-pitaka，经律论三藏）。’
English
English version Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts) said to the Buddha: 'The World-Honored One said: 'A bhiksu (bhiksu, a Buddhist monk) should possess thirteen requisites.' How should these be maintained?' The Buddha said: 'Each item of clothing should be labeled separately and maintained in this way. It should be said like this. To one bhiksu, 'Reverend Sir (ayusmat, a term of respect for senior bhiksus), be mindful! This samghati (samghati, outer robe) I now maintain, having been made into clothing, is for use.' Repeat three times. The maintenance of other clothing should be done in the same way, and for medicine-cloth (bhesajja-civara, cloth made from medicine money), it should be added 'because of illness, it is for use.'' He further said to the Buddha: 'Besides these thirteen items of clothing, there are extra items of clothing, I do not know what to do?' The Buddha said: 'It should be entrusted to the preceptor (upadhyaya, ordination teacher) and the teacher (acarya, teaching master), and held separately, it should be separated in this way. To one bhiksu, say like this: 'Reverend Sir, be mindful! I, the bhiksu so-and-so, have this long robe that has not been separated, it should be separated. I am now separating it before the Reverend Sir, with the Upadhyaya (upadhyaya, ordination teacher) as the trustee, I now hold it.' (Repeat three times) The second sonnet says: Ignorant and not understanding the three baskets (tri-pitaka), there are twelve kinds of these people; When losing one's nature and restoring it, words of rebuke should be recorded. The Venerable Upali asked the World-Honored One: 'How many kinds of people should not be rebuked, and their opinions should not be recorded?' The Buddha said: 'There are twelve kinds of people. What are the twelve? One is foolish, two is ignorant, three is unclear, four is unskilled, five is shameless, six has flaws, seven lives outside the precepts, eight is abandoned by the Sangha, nine speaks incoherently, ten abandons decorum, eleven loses their nature, and twelve is a beginner.' He further asked: 'World-Honored One! How many kinds of people should be rebuked?' The Buddha said: 'There are three kinds of people: one who maintains their nature, two who speak coherently, and three who do not abandon decorum.' 'What is foolishness?' The Buddha said: 'A fool is one who thinks evil thoughts, speaks evil words, does evil deeds, and speaks of things that are difficult to abandon.' 'What is ignorance?' The Buddha said: 'It is not reciting the Sutra (sutra, discourses), not reciting the Vinaya (vinaya, monastic rules), and not reciting the Matrka (matrka, matrix). One who is unclear is one who does not understand the three baskets (tri-pitaka, the three collections of scriptures).' --------------------------------------------------------------------------------
Chinese
教文。言不善巧者，不善三藏教理。言无惭者，谓于四他胜中随犯一。戒言有瑕隙者，谓新作斗诤或旧有怨。嫌言界外者，谓界外住人。言舍弃者，谓是僧伽以白四法而为舍弃。言无次绪者，谓作妄语离间粗犷杂乱语。言舍威仪者，谓舍本座。言失本性者，谓作不应行事于诸学处不知修习。言受学者，谓是犯重不覆藏人，众作白四授与令学。”复白佛言：“失本性人诃羯磨时不须采录诃不成诃者；如其此人还住本性，得成诃不？”佛言：“成诃。” 第三子摄颂曰： 若差十二人， 斯语成诃法； 受时言我俗， 此不成近圆。 具寿邬波离白佛言：“如世尊说：‘若为其人正羯磨时，此人许成诃。’者，大众差遣十二种人作如是语：‘诸大德不应差我。’此所出言应采录不？”佛言：“并须采录。言不成诃者，我据行治罚时作如是说。”“世尊！如正近圆时，其人自言：‘我是俗人。’此人得成受近圆不？”佛言：“设近圆已，自言是俗，尚失近圆，何况受时！此等皆据有心舍戒。” 根本说一切有部目得迦卷第八 大正藏第 24 册 No. 1452 根本说一切有部尼陀那目得迦 根本说一切有部目得迦卷第九 大唐三藏法师义净奉 制译 第四子摄颂 现代汉语译本 教文。‘言不善巧者’，指不擅长三藏（Tripitaka，佛教经典的总称）教理的人。‘言无惭者’，指在四种他胜罪（Parajika，佛教戒律中最严重的罪行）中犯了其中一种。‘戒言有瑕隙者’，指新近制造争斗或者旧有怨恨嫌隙的人。‘言界外者’，指住在僧团规定区域之外的人。‘言舍弃者’，指僧团通过白四羯磨（Jnapti-chaturtha-karma，一种正式的僧团决议程序）而舍弃的人。‘言无次绪者’，指说妄语、离间语、粗犷语和杂乱语的人。‘言舍威仪者’，指舍弃原本的座位。‘言失本性者’，指做出不应做的事情，对于各种学处（Siksa-pada，佛教戒律中的学习条目）不知道修习的人。‘言受学者’，指犯了重罪但不隐瞒，大众通过白四羯磨授与他学习的机会。’复禀告佛陀说：‘对于失去本性的人，在进行诃羯磨（Tajjaniya-kamma，一种惩罚性的僧团决议）时，不需要记录，诃羯磨也不会成立；如果这个人恢复了本性，诃羯磨能够成立吗？’佛陀说：‘能够成立。’ 第三子摄颂说： ‘如果差遣了十二个人，这种说法就构成了诃羯磨法；受戒时说我是俗人，这样不能获得近圆戒（Upasampada，比丘戒）。’ 具寿邬波离（Upali，佛陀十大弟子之一，持戒第一）禀告佛陀说：‘如世尊所说：‘如果为某人进行正式的羯磨时，这个人允许诃羯磨成立。’那么，大众差遣十二种人说这样的话：‘诸位大德不应该差遣我。’这种所说的话应该记录吗？’佛陀说：‘都需要记录。说诃羯磨不成立，是指我在进行惩罚时这样说。’‘世尊！如在正式受近圆戒时，这个人自己说：‘我是俗人。’这个人能够成功受近圆戒吗？’佛陀说：‘即使已经受了近圆戒，自己说自己是俗人，尚且会失去近圆戒，更何况是在受戒的时候！这些都是指有心舍弃戒律的情况。’ 根本说一切有部目得迦卷第八 大正藏第 24 册 No. 1452 根本说一切有部尼陀那目得迦 根本说一切有部目得迦卷第九 大唐三藏法师义净（Yijing，唐代著名译经师）奉 制译 第四子摄颂
English
English version Teachings. ‘Those who are not skilled in speech’ refers to those who are not proficient in the teachings and principles of the Tripitaka (the three baskets, the complete collection of Buddhist scriptures). ‘Those who are shameless in speech’ refers to those who have committed one of the four Parajikas (defeats, the most severe offenses in Buddhist monastic discipline). ‘Those whose precepts have flaws’ refers to those who have recently created disputes or have old grudges and resentments. ‘Those who are outside the boundary’ refers to those who live outside the designated monastic boundary. ‘Those who are abandoned’ refers to those who have been abandoned by the Sangha (monastic community) through the Jnapti-chaturtha-karma (a formal procedure of the Sangha involving four announcements). ‘Those who are without order’ refers to those who speak falsehoods, divisive speech, harsh speech, and nonsensical speech. ‘Those who abandon decorum’ refers to those who abandon their original seat. ‘Those who lose their original nature’ refers to those who do things that should not be done and do not know how to practice the various Siksa-padas (training rules, items of learning in Buddhist precepts). ‘Those who are undergoing training’ refers to those who have committed a serious offense but do not conceal it, and the Sangha grants them the opportunity to learn through the Jnapti-chaturtha-karma.’ Then he reported to the Buddha, ‘For those who have lost their original nature, when performing the Tajjaniya-kamma (a censure karma, a disciplinary action by the Sangha), it is not necessary to record it, and the Tajjaniya-kamma will not be established; if this person restores their original nature, can the Tajjaniya-kamma be established?’ The Buddha said, ‘It can be established.’ The summary verse of the third section says: ‘If twelve people are sent, this statement constitutes the Tajjaniya-kamma; when receiving the precepts, saying ‘I am a layman,’ one cannot obtain the Upasampada (full ordination).’ The Venerable Upali (one of the ten great disciples of the Buddha, foremost in discipline) reported to the Buddha, ‘As the World Honored One said, ‘If a formal karma is performed for someone, this person allows the Tajjaniya-kamma to be established.’ Then, if the Sangha sends twelve people who say, ‘Venerable ones, you should not send me,’ should this statement be recorded?’ The Buddha said, ‘All of it must be recorded. Saying that the Tajjaniya-kamma is not established refers to when I am carrying out punishment and say this.’ ‘World Honored One! If, during the formal Upasampada, the person says, ‘I am a layman,’ can this person successfully receive the Upasampada?’ The Buddha said, ‘Even if one has already received the Upasampada, if one says that one is a layman, one will lose the Upasampada, let alone at the time of receiving the precepts! These all refer to situations where one intentionally abandons the precepts.’ Mulasarvastivada Vinaya Nidana, Volume 8 Taisho Tripitaka Volume 24, No. 1452, Mulasarvastivada Vinaya Nidana Matrika Mulasarvastivada Vinaya Nidana, Volume 9 Translated under Imperial Decree by the Tang Dynasty Tripitaka Master Yijing Summary verse of the fourth section -------------------------------------------------------------------------------- 曰： 不用五种脂， 随应为说戒； 因亿耳开粥， 王田众应受。