Chinese
尔时佛在室罗伐城。如世尊说：“有五种不净皮履不应持。”者，时六众苾刍用五种不净脂膏以涂皮履。时胜光王象闻脂气惊怖逃奔，是时六众作如是语：“君等何不捉持此象？”答曰：“我不能持。”苾刍报曰：“我能为持。”“仁等若能为我持者，我今当酬饼果之直。”是时六众遂向下风，其象即住诸人报曰：“圣者！仁等解明咒耶？群象惊走我等不禁，仁等如何遂令象住？”六众报曰：“我实不解诵持明咒，我等但以上象脂用涂皮履。”“圣者！王之好象若伤损者，岂非仁等作无利事？”共生嫌贱。时诸苾刍以缘白佛，佛言：“汝诸苾刍！不应以上象脂膏用涂皮履，若有涂者得恶作罪。上象既然，上马师子及以虎豹，悉皆不合。” 尔时佛在王舍城。频毗娑罗王诣具寿阿难陀处，顶礼双足白言：“大德阿难陀！今者岂非听法之日，复是褒洒陀时，我得听不？”答言：“大王！当知褒洒陀者，但是苾刍共所作业，非俗合听。”王即起去。然佛世尊知而故问阿难陀：“何故王来而不听法即便起去？”彼即具答。佛言：“汝有大失，向者令王得闻此波罗底木叉者，王必倍生深信恭敬，既生净信能为信首。是故我今听诸王等及 现代汉语译本： 有人问道： ‘不用五种动物的脂肪，应该根据情况宣说戒律；因为忆耳尊者（因病）而开许喝粥，国王的田地大众应该接受（供养）。’ 当时，佛陀在室罗伐城（Śrāvastī，古印度城市）。世尊曾说：‘有五种不干净的皮革鞋子不应该穿。’当时，六群比丘（指行为不端的比丘）用五种不干净的动物脂肪涂抹皮革鞋子。胜光王（Prasenajit，拘萨罗国国王）的象闻到脂肪的气味，惊恐逃跑。当时，六群比丘说：‘你们为什么不抓住这头象？’人们回答说：‘我们抓不住。’比丘们说：‘我们能抓住。’‘如果你们能为我们抓住它，我们现在就付给你们饼和水果的钱。’当时，六群比丘走到下风处，那头象就停住了。人们说：‘圣者！你们懂得咒语吗？象群惊慌逃跑，我们无法阻止，你们是如何让象停下来的？’六群比丘回答说：‘我们实际上不懂得诵持咒语，我们只是用象的脂肪涂抹皮革鞋子。’‘圣者！国王的好象如果受伤，难道不是你们做了无益的事情吗？’大家一起嫌弃他们。当时，众比丘将此事禀告佛陀，佛陀说：‘你们这些比丘！不应该用象的脂肪涂抹皮革鞋子，如果有人涂抹，就犯了恶作罪（Dukkata，一种轻罪）。象是如此，马、狮子以及虎豹，都不应该用它们的脂肪。’ 当时，佛陀在王舍城（Rājagṛha，古印度城市）。频毗娑罗王（Bimbisāra，摩揭陀国国王）前往具寿阿难陀（Ānanda，佛陀的十大弟子之一）处，顶礼他的双足，说道：‘阿难陀尊者！今天岂不是听法的日子，又是布萨（Poṣadha，佛教的斋戒日）的时候，我可以听吗？’阿难陀回答说：‘大王！要知道布萨只是比丘们共同举行的仪式，不是在家众可以听的。’国王就起身离开了。然而，佛世尊明知故问阿难陀：‘为什么国王来了而不听法就离开了？’阿难陀就详细地回答了。佛陀说：‘你犯了很大的错误，如果刚才让国王听到这波罗提木叉（Prātimokṣa，戒律），国王必定会倍加生起深刻的信心和恭敬心，既然生起清净的信心，就能成为信众的领袖。因此，我现在允许各位国王等以及
English
English version: It is said: ‘Without using the five kinds of animal fats, the precepts should be explained according to the circumstances; because the Venerable 亿耳 (Yi Er) was allowed to drink porridge (due to illness), the king's fields should be accepted by the assembly (as offerings).’ At that time, the Buddha was in Śrāvastī (an ancient Indian city). As the World Honored One said, 'There are five kinds of impure leather shoes that should not be worn.' At that time, the six groups of Bhikshus (referring to unruly monks) used five kinds of impure animal fats to smear leather shoes. King Prasenajit's (the king of Kosala) elephant smelled the scent of the fat and fled in terror. At that time, the six groups of Bhikshus said, 'Why don't you catch this elephant?' People replied, 'We can't catch it.' The Bhikshus said, 'We can catch it.' 'If you can catch it for us, we will now pay you for the cakes and fruits.' At that time, the six groups of Bhikshus went to the leeward side, and the elephant stopped. People said, 'Venerable ones! Do you understand mantras? The elephants are fleeing in panic, and we cannot stop them. How did you make the elephant stop?' The six groups of Bhikshus replied, 'We don't actually understand how to recite and hold mantras, we just used elephant fat to smear leather shoes.' 'Venerable ones! If the king's good elephant is injured, wouldn't you be doing something useless?' Everyone despised them together. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'You Bhikshus! You should not use elephant fat to smear leather shoes. If anyone smears it, they commit a Dukkata (a minor offense). Elephants are like this, and horses, lions, and tigers and leopards should not have their fat used either.' At that time, the Buddha was in Rājagṛha (an ancient Indian city). King Bimbisāra (the king of Magadha) went to the Venerable Ānanda (one of the Buddha's ten great disciples), prostrated at his feet, and said, 'Venerable Ānanda! Isn't today the day for listening to the Dharma, and also the time for Poṣadha (Buddhist fasting day), can I listen?' Ānanda replied, 'Great King! Know that Poṣadha is only a ceremony performed jointly by the Bhikshus, and it is not for laypeople to listen to.' The king then got up and left. However, the Buddha, knowing this, deliberately asked Ānanda, 'Why did the king come and leave without listening to the Dharma?' Ānanda replied in detail. The Buddha said, 'You have made a great mistake. If you had let the king hear this Prātimokṣa (the precepts) just now, the king would have doubled his deep faith and reverence. Since he has generated pure faith, he can become the leader of the believers. Therefore, I now allow all kings and others and --------------------------------------------------------------------------------
Chinese
以大臣，有净信心意乐闻者应可为说。”佛言：“若复有人，虽是尊贵而无敬信，如此之人亦应为说。若有贫人亦应为说，若是贫穷兼不敬信乐欲闻戒，不应为说。” 尔时佛在王舍城。具寿说笼拏二十亿苾刍，从小以粥长养，由出家后遂不得粥，身体羸瘦痿黄无力。是时世尊知而故问阿难陀曰：“何故说笼拏二十亿身极痿黄羸瘦无力？”时阿难陀以缘白佛，佛言：“从今听许说笼拏二十亿苾刍随意食粥。”时阿难陀即传佛教，告彼苾刍曰：“世尊开尔随意食粥。”彼便报曰：“为是总开大众？为我一人？”答曰：“唯尔一人。”说笼拏二十亿曰：“由此因缘诸同梵行讥诮于我：‘汝说笼拏二十亿，今者出家大有所获，昔在占波巨富无匹，舍七象王而为出家，乃于今时唯求薄粥。’世尊若许因我开听大众食粥，我亦随食。”时诸苾刍以缘白佛，佛言：“我今因说笼拏二十亿为先首故，听诸大众咸悉食粥。”是时净信婆罗门居士等，多持好粥施苾刍等。时影胜王闻佛听诸苾刍随意食粥，王以千亩良田奉施大众。诸苾刍不敢受田，以缘白佛，佛言：“为僧伽故应可受田，所收果实众应受用。” 第五子摄颂曰： 俗人求寂等， 并不合同坐； 两学有难缘， 同处非成过。 尔时佛在室罗伐 现代汉语译本：佛陀说：‘如果某个大臣具有清净的信心和意乐，并且渴望听闻佛法，就应该为他说法。’佛陀又说：‘如果有人，即使地位尊贵但没有敬意和信心，也应该为他说法。如果有人贫穷，也应该为他说法。但如果有人既贫穷又不恭敬，而且不乐意听闻戒律，就不应该为他说法。’ 当时，佛陀在王舍城（Rājagṛha）。具寿说笼拏二十亿（Śūlakuṇa-Koṭīviṃśa）和两万比丘在一起，他从小就靠喝粥长大，出家后却没粥喝，身体变得羸弱、枯黄、无力。这时，世尊明知故问阿难陀（Ānanda）说：‘为什么说笼拏二十亿身体如此枯黄、羸弱、无力？’阿难陀把原因告诉了佛陀，佛陀说：‘从今以后，允许说笼拏二十亿比丘随意喝粥。’阿难陀立刻传达了佛陀的教令，告诉那些比丘说：‘世尊开许你们随意喝粥。’他们便回报说：‘这是为大众开许的，还是只为我一个人？’阿难陀回答说：‘只为你一个人。’说笼拏二十亿说：‘因为这个缘故，其他的修行者讥笑我：‘你说笼拏二十亿，现在出家后大有收获，以前在占波（Campā）是巨富，舍弃了七头象王而出家，现在却只求一点薄粥。’世尊如果允许因为我而开许大众喝粥，我也就跟着喝。’比丘们把这件事告诉了佛陀，佛陀说：‘我现在因为说笼拏二十亿为首，所以允许所有大众都可以喝粥。’这时，有净信的婆罗门（Brāhmaṇa）居士等，都拿了好粥来供养比丘们。当时，影胜王（Bimbisāra）听说佛陀允许比丘们随意喝粥，就将千亩良田奉献给大众。比丘们不敢接受田地，把这件事告诉了佛陀，佛陀说：‘为了僧伽（Saṃgha）的缘故，应该可以接受田地，所收获的果实大众应该一起享用。’ 第五子摄颂说： 俗人和求寂者等，不应该一起同坐； 两种学问有困难的因缘，同处一室并非是过错。 当时，佛陀在室罗伐（Śrāvastī）。
English
English version: The Buddha said, 'If a minister has pure faith and intention, and desires to hear the Dharma, it should be spoken to him.' The Buddha further said, 'If someone, even if noble but without respect and faith, should also be spoken to. If someone is poor, it should also be spoken to him. But if someone is both poor and disrespectful, and does not desire to hear the precepts, it should not be spoken to him.' At that time, the Buddha was in Rājagṛha (王舍城). The Venerable Śūlakuṇa-Koṭīviṃśa (说笼拏二十亿) was with twenty billion Bhikshus (苾刍), having grown up on porridge since childhood, but after ordination, he did not receive porridge, and his body became weak, withered, yellow, and without strength. At this time, the World Honored One knowingly asked Ānanda (阿难陀), 'Why is Śūlakuṇa-Koṭīviṃśa's body so withered, weak, yellow, and without strength?' Ānanda told the Buddha the reason, and the Buddha said, 'From now on, allow the Bhikshu Śūlakuṇa-Koṭīviṃśa to eat porridge as he pleases.' Ānanda immediately conveyed the Buddha's teaching, telling those Bhikshus, 'The World Honored One has allowed you to eat porridge as you please.' They then replied, 'Is this allowed for the Sangha (僧伽) as a whole, or just for me alone?' Ānanda replied, 'Only for you alone.' Śūlakuṇa-Koṭīviṃśa said, 'Because of this reason, the other practitioners ridicule me: 'You, Śūlakuṇa-Koṭīviṃśa, now have great gains after ordination, having been immensely wealthy in Campā (占波) in the past, abandoning seven elephant kings to become ordained, and now only seek thin porridge.' If the World Honored One allows the Sangha to eat porridge because of me, I will also eat along with them.' The Bhikshus told the Buddha about this matter, and the Buddha said, 'I now allow all the Sangha to eat porridge, with Śūlakuṇa-Koṭīviṃśa as the first.' At this time, laypeople such as faithful Brāhmaṇas (婆罗门) brought good porridge to offer to the Bhikshus. At that time, King Bimbisāra (影胜王) heard that the Buddha had allowed the Bhikshus to eat porridge as they pleased, and he offered a thousand acres of good land to the Sangha. The Bhikshus did not dare to accept the land and told the Buddha about this matter, and the Buddha said, 'For the sake of the Sangha, it should be acceptable to receive the land, and the fruits harvested should be enjoyed by the Sangha together.' The fifth son's summary verse says: Laypeople and those seeking solitude, etc., should not sit together; The two types of learning have difficult conditions, being in the same place is not a fault. At that time, the Buddha was in Śrāvastī (室罗伐). --------------------------------------------------------------------------------
Chinese
城，具寿邬波离请世尊曰：“凡诸苾刍合与俗人同褥坐不？”佛言：“不合。必有难缘，同坐无犯。”复白佛言：“得与求寂同座坐不？”佛言：“不合。若与小者及半择迦污苾刍尼、并犯五逆、外道趣外道者、贼住、别住、不共住人等，亦不合同座。必有难缘，同座无犯。”又问：“得与授学人同褥坐不？”佛言：“不应。必有难缘，随意同坐。”“得与俗人同枮床一处坐不？”佛言：“不应。必有难缘随意同坐。如是乃至不共住人咸悉不合，必有难缘同坐无犯。若同床坐广说如前，若屈毡席以为障者，坐亦无犯。” 第六子摄颂曰： 正作不令起， 随年坐染盆； 应共护僧园， 勿烧营作木。 尔时佛在室罗伐城。时诸苾刍坐小床座，作浣染缝衣治钵等事。是时六众苾刍推起自坐，令他废阙。时诸苾刍以缘白佛，佛言：“浣染等时苾刍正作，不应令起，遣他起者得恶作罪。”六众苾刍凡所至处，自恃上座排他令起，时彼苾刍不肯为起，以缘白佛，佛言：“应随年次依位而坐。”如世尊说：“随年坐。”者，六众苾刍见他食时，自在后至遂令他起。时诸苾刍以缘白佛，佛言：“若彼苾刍正食之时，上座后来不令小起。令他起者得恶作罪，可随处坐食。”具寿邬波离白佛言：“如世尊说：‘ 正食苾刍不应令起。’不知齐何名食时？”佛言：“下至受盐或受食叶，皆不合起。”如世尊说：“苾刍受食不应起。”者，六众苾刍向上座处故先受食。时诸苾刍以缘白佛，佛言：“不应先往上座头坐故为受食，作者得恶作罪。凡诸苾刍，应善知座次。”僧伽所有贮染汁瓨及诸盆器，有一苾刍先取染衣，六众苾刍作如是言：“具寿！我年长大先合用之。”泻却染汁强夺将用，令彼苾刍事便废阙。以缘白佛，佛言：“但是僧伽煮染之器及以染盆，他正用时不应强夺，事讫方取。未了取者咸得恶作。”如世尊说：“染器污时不应取。”者，是时六众才染片衣，故令汁污，意留染器妨彼受用，佛言：“若总以衣内染色中，方名染污，不应少物故作留碍，如有犯者咸得恶作。” 缘处同前。时给孤独长者，作其木栅围逝多林。时诸俗人毁破木栅盗将草木，苾刍以缘白佛，佛言：“令人遮护。”既令遮护弃木逃去，无人采拾咸悉烂坏。时诸苾刍以缘白佛，佛言：“坏无用者，可入僧厨以充薪用，余堪用者取付作人。”时六众苾刍，随其营作所堪用木，并破烧坏以充煮染。时诸苾刍以缘白佛，佛言：“苾刍不应烧营作人要须杂木。如有犯者得恶作罪。” 第七子摄颂曰： 长者所施物， 问已应留举； 随 现代汉语译本 ‘不应该让正在进食的比丘停止。’不知道什么叫做进食时间？”佛说：‘下至接受盐或接受食物的叶子，都不应该停止。’正如世尊所说：‘比丘接受食物不应该停止。’当时，六群比丘为了到上座处，所以先接受食物。当时，众比丘将此事禀告佛陀，佛说：‘不应该为了先到上座处就先接受食物，这样做的人犯恶作罪（Dukkata，一种轻微的违戒行为）。凡是众比丘，应该清楚座位的次序。’僧团所有的储存染料的缸以及各种盆器，有一位比丘先取染衣，六群比丘这样说：‘具寿（Ayasma，对年长比丘的尊称）！我年长，应该先用。’于是倾倒染料，强行夺取使用，导致那位比丘的事情被耽误。众比丘将此事禀告佛陀，佛说：‘凡是僧团煮染的器具以及染盆，在他人正在使用时，不应该强行夺取，等事情结束后才能取用。没有结束就取用的人，都犯恶作罪。’正如世尊所说：‘染器被弄脏时不应该取用。’当时，六群比丘才染了一小块布，故意弄脏染料，想要留下染器妨碍他人使用，佛说：‘如果总的来说是用衣服在染料中染色，才能叫做染污，不应该因为少量东西就故意阻碍，如有违反的人都犯恶作罪。’ 事情发生的地点和之前一样。当时，给孤独长者（Anathapindika，一位著名的佛陀赞助人）建造木栅栏围绕逝多林（Jetavana，祇园精舍）。当时，一些俗人毁坏木栅栏，偷走草木，比丘将此事禀告佛陀，佛说：‘派人遮护。’派人遮护后，看护的人丢下木头逃走了，没有人采拾，全部都腐烂损坏了。当时，众比丘将此事禀告佛陀，佛说：‘损坏的没有用的木头，可以放入僧厨作为柴火使用，剩余可以使用的木头交给工匠。’当时，六群比丘，将那些适合营建使用的木头，全部破坏烧毁，用来煮染。当时，众比丘将此事禀告佛陀，佛说：‘比丘不应该烧毁营建人需要使用的杂木。如有违反的人，犯恶作罪。’ 第七子摄颂说： 长者所施物， 问已应留举； 随