Chinese
于饭中投热饙汁及以饭浆，续取续添长用不坏。酪浆者，谓酪中浆水。钻酪浆者，谓钻酪取酥，余浆水是。” 于此城中时有苾刍，身患痔病，其头下出，便以爪甲截去，极受苦痛逼切身心不能堪忍，便生是念：“我遭此苦极为难忍，世尊大慈宁不哀愍。”尔时世尊由大悲力之所引故，至苾刍所问言：“苾刍！汝何所苦？”时病苾刍即便合掌，瞻仰世尊，忧情内感流泪哽噎，具以病苦而白世尊。佛告苾刍：“岂我先时不遮汝等患痔病者不应截去？”白言：“世尊！佛已不许。”“若尔，何故汝今作如是事？”白言：“世尊，为苦所逼。”佛言：“为苦逼故，汝无有犯。今告汝等，虽患苦逼，不以爪甲等而截其痔。然治痔病有其二种：或时以药、或复禁咒。若有苾刍，虽遭苦痛，其痔不应自截，亦不使他截。如违教者得越法罪。” 尔时世尊告诸苾刍曰：“此痔病经，我于余处已曾宣说，今为汝等更复说之，若诵持者必得除差。若有诵者，乃至尽形终无痔病共相逼恼，亦得宿命智，能忆过去世时七生之事。”即说咒曰： “怛侄他 阿鲁泥(去) 末鲁泥鼻泥 俱丽婆鞞世沙婆鞞 三婆鞞 莎诃 “汝等苾刍！若诵咒时复作是说：‘于此北方有大雪山王，中有大树，名薜地多。树有三花：一名 现代汉语译本：在饭中加入热的食物汁液以及米浆，持续取用添加，长期使用也不会变质。‘酪浆’，指的是奶酪中的浆水。‘钻酪浆’，指的是从奶酪中提取酥油，剩余的浆水。” 当时在这个城中，有一位比丘（bhiksu，佛教出家男众），身患痔疮，痔疮从头部下方突出，他就用指甲截去，极其痛苦，身心无法忍受，于是产生这样的念头：‘我遭受这样的痛苦实在难以忍受，世尊（释迦牟尼佛的尊称）大慈大悲，难道不会怜悯我吗？’当时世尊由于大悲心的力量牵引，来到比丘所在的地方，问道：‘比丘！你有什么痛苦？’当时患病的比丘立即合掌，瞻仰世尊，忧伤之情涌上心头，流泪哽咽，详细地向世尊禀告了自己的病苦。佛告诉比丘：‘难道我先前没有禁止你们这些患痔疮的人不应该截去吗？’回答说：‘世尊！佛已经不允许了。’‘如果这样，为什么你现在做这样的事？’回答说：‘世尊，是被痛苦所逼迫。’佛说：‘因为被痛苦逼迫的缘故，你没有犯戒。现在告诉你们，即使遭受痛苦的逼迫，也不要用指甲等物截去痔疮。然而治疗痔疮有两种方法：有时用药物，有时用禁咒。如果有比丘，即使遭受痛苦，也不应该自己截痔疮，也不应该让别人截。如果违背教导，就会犯越法罪。’ 当时世尊告诉各位比丘说：‘这部《痔病经》，我已经在其他地方宣说过，现在为了你们再次宣说，如果诵持的人必定能够痊愈。如果有人诵持，乃至一生都不会有痔疮的困扰，也能获得宿命智，能够回忆过去世的七世之事。’随即说了咒语： ‘怛侄他 阿鲁泥(去) 末鲁泥鼻泥 俱丽婆鞞世沙婆鞞 三婆鞞 莎诃’ ‘你们各位比丘！如果诵咒的时候再说：‘在这北方有大雪山王（himavat，喜马拉雅山），山中有一棵大树，名叫薜地多（biddhi-tara）。树有三朵花：一名…
English
English version: 'Adding hot food juice and rice soup to the rice, continuously taking and adding, it will not spoil for long-term use. 'Curd soup' refers to the whey in the cheese. 'Drilling curd soup' refers to extracting ghee from the cheese, and the remaining whey is it.' At that time, in this city, there was a bhiksu (Buddhist monk), suffering from hemorrhoids, which protruded from below his head. He cut them off with his nails, suffering extreme pain, and his body and mind could not bear it. Then he had this thought: 'I am suffering such pain that is unbearable. Would the World Honored One (respectful title for Sakyamuni Buddha), with great compassion, not have pity on me?' At that time, the World Honored One, drawn by the power of great compassion, went to the place where the bhiksu was and asked: 'Bhiksu! What is your suffering?' The sick bhiksu immediately joined his palms, looked up at the World Honored One, and with sorrow welling up inside, tears choked him, and he told the World Honored One in detail about his suffering. The Buddha told the bhiksu: 'Did I not previously forbid you who suffer from hemorrhoids from cutting them off?' He replied: 'World Honored One! The Buddha has already forbidden it.' 'If so, why are you doing such a thing now?' He replied: 'World Honored One, I was forced by the pain.' The Buddha said: 'Because you were forced by the pain, you have not violated the precepts. Now I tell you, even if you suffer from pain, do not cut off the hemorrhoids with your nails or other things. However, there are two ways to treat hemorrhoids: sometimes with medicine, and sometimes with incantations. If there is a bhiksu who, even if suffering pain, should not cut off the hemorrhoids himself, nor should he let others cut them off. If he violates the teachings, he will commit a transgression.' At that time, the World Honored One told the bhiksus: 'I have already spoken this 'Hemorrhoid Sutra' elsewhere, and now I will speak it again for you. If those who recite and uphold it will surely be cured. If someone recites it, even for a lifetime, they will not be troubled by hemorrhoids, and they will also obtain the wisdom of knowing past lives, and be able to recall seven past lives.' Then he spoke the mantra: 'Tadyatha Arune Marune Bini Kuli Beye Sesa Beye Sambeye Svaha' 'You bhiksus! If you recite the mantra, also say: 'In this north, there is a great Snow Mountain King (himavat, Himalayas), in which there is a large tree named Biddhi-tara. The tree has three flowers: one named...' --------------------------------------------------------------------------------
Chinese
相续、二名柔软、三名干枯。如彼枯花至干燥时即便堕落，我之痔病，或是风痔、热痔、癊痔、血痔、粪痔及余诸痔，亦皆堕落干燥，勿复血出脓流致生苦痛，即令干燥莎诃。’ “又复咒曰： “‘怛侄他 苫谜 苫末泥(去) 莎诃’” 时诸苾刍闻佛说已欢喜奉行。 尔时世尊于释迦住处在那雉商人聚落。是时彼村有一长者，素有信心情怀喜舍，造一住处，奉施尊者罗怙罗。尔时尊者住未多时，执钵持衣人间游行。长者闻去作是思惟：“尊者游行未知来不？”便将此寺奉施僧伽。罗怙罗随情游讫，执持衣钵还诣那雉商人处，问知施僧，即往佛所顶礼双足，而白佛言：“有一长者素有信心，情生敬重造一住处，独施于我，住少多时。我有缘出去后不久，将施余僧。我欲如何？愿佛为决。”世尊告曰：“汝可诣彼长者之处作如是言：‘仁不于我若身语意曾生片许厌恶心耶？’”罗怙罗奉佛教已，诣长者处告曰：“仁非于我若身语意曾生片许厌恶心耶？”长者答曰：“我于尊处曾无此意。”罗怙罗还诣佛所具陈长者无厌舍心。尔时佛告阿难陀曰：“汝往诣彼那雉村中，现住苾刍总令集在供侍堂处。”时阿难陀奉佛敕已便诣彼村，至住处已告苾刍曰：“应可并集供侍堂中。”时阿难陀既言告已 现代汉语译本：'相续、二名柔软、三名干枯。就像那枯萎的花朵到了干燥的时候就会掉落一样，我的痔疮，无论是风痔、热痔、癊痔、血痔、粪痔以及其他的各种痔疮，也都会掉落干燥，不再出血流脓，导致痛苦，立即干燥，莎诃。' ‘再次念诵咒语：' ‘怛侄他 苫谜 苫末泥(去) 莎诃’ 当时，各位比丘听了佛陀的说法后，都欢喜地遵照执行。 那时，世尊住在释迦族居住地的那雉（Nāṭa）商人聚落。当时，那个村里有一位长者（householder），一向具有信心，心怀喜舍，建造了一处住所，奉献给尊者罗怙罗（Rāhula）。当时，尊者住了没多久，就拿着钵和袈裟去人间游化。长者听说他离开后，心想：‘尊者是否还会回来呢？’于是就把这座寺庙奉献给了僧伽（Saṃgha）。罗怙罗随心所欲地游化完毕，拿着衣钵回到那雉商人处，得知住所已经施舍给了僧众，就前往佛陀处，顶礼佛的双足，禀告佛说：‘有一位长者一向具有信心，心生敬重，建造了一处住所，单独施舍给我，我住了没多久。我有事出去后不久，他就将住所施舍给了其他僧众。我该怎么办呢？希望佛陀为我决断。’世尊告诉他说：‘你可以去那位长者那里，这样对他说：‘您对我，无论是身、语、意，曾经产生过一丝一毫的厌恶之心吗？’’罗怙罗遵照佛的教诲，前往长者处，告诉他说：‘您对我，无论是身、语、意，曾经产生过一丝一毫的厌恶之心吗？’长者回答说：‘我对尊者您，从来没有过这种想法。’罗怙罗回到佛陀处，详细陈述了长者没有厌恶舍弃之心的事。当时，佛陀告诉阿难陀（Ānanda）说：‘你前往那雉村中，将现在居住的比丘全部召集到供侍堂处。’当时，阿难陀遵照佛的命令，前往那个村子，到达住所后，告诉比丘们说：‘应该全部聚集到供侍堂中。’当时，阿难陀说完之后
English
English version: 'Continuously, the second is called soft, and the third is called dry. Just as those withered flowers fall when they become dry, my hemorrhoids, whether they are wind hemorrhoids, heat hemorrhoids, hidden hemorrhoids, blood hemorrhoids, stool hemorrhoids, or any other hemorrhoids, will also fall off and become dry, no longer bleeding or discharging pus, causing pain, immediately dry, Svāhā.' 'Again, recite the mantra:' 'Tadyathā, śame, śamane, svāhā.' At that time, all the Bhikshus (monks) heard the Buddha's words and joyfully practiced them. At that time, the World Honored One was staying in the Nāṭa (Nāṭika) merchant settlement, the place of the Śākyas. At that time, there was a householder (Gṛhapati) in that village who always had faith and a joyful and generous heart. He built a dwelling and offered it to the Venerable Rāhula. At that time, the Venerable stayed there for a short time, then took his bowl and robe and went wandering among humans. When the householder heard that he had left, he thought, 'I wonder if the Venerable will return?' So he offered this monastery to the Saṃgha (community of monks). Rāhula, having wandered as he pleased, took his robe and bowl and returned to the Nāṭa merchant settlement. When he learned that the dwelling had been given to the Saṃgha, he went to the Buddha, prostrated himself at his feet, and said to the Buddha, 'There was a householder who always had faith and a respectful heart. He built a dwelling and offered it solely to me, and I stayed there for a short time. After I left for some reason, he soon offered the dwelling to other monks. What should I do? I hope the Buddha can decide for me.' The World Honored One told him, 'You can go to that householder and say to him, 'Have you ever had even the slightest feeling of aversion towards me, whether in body, speech, or mind?'' Rāhula, following the Buddha's instructions, went to the householder and said, 'Have you ever had even the slightest feeling of aversion towards me, whether in body, speech, or mind?' The householder replied, 'I have never had such a thought towards you, Venerable.' Rāhula returned to the Buddha and reported in detail that the householder had no aversion or intention to abandon him. At that time, the Buddha said to Ānanda, 'Go to that Nāṭa village and gather all the Bhikshus currently residing there in the service hall.' At that time, Ānanda, following the Buddha's command, went to that village, arrived at the dwelling, and told the Bhikshus, 'You should all gather in the service hall.' At that time, after Ānanda had spoken --------------------------------------------------------------------------------
Chinese
，还诣佛所顶礼双足，而白佛言：“我已往彼那雉村中谨宣圣旨，现住苾刍咸皆已集。”尔时世尊将诸苾刍及罗怙罗，至彼寺已就座而坐，告诸苾刍曰：“汝等应知！若有施主，以所施物施一别人，后时复回此物施一别人，此则施者非法，受者亦非法，名不净受用。如是若更回与二人、或与三人、或与僧伽，斯等皆名施不如法、受不如法、不净受用。汝等苾刍！若有施主，以所施物施二别人，后时复回此物施一别人，此则施者、受者俱名非法，所有受用皆是不净。如是若更回与二人、三人或与僧伽，施者、受者俱名非法，所有受用皆是不净。汝等苾刍！若有施主，以所施物施三别人，后时复回此物，施一、二、三人或与僧伽，施者、受者俱名非法，所有受用皆是不净。汝等苾刍！若有施主，以所施物施与僧伽，后时复回此物，施与一、二、三人与余僧伽，施者、受者俱名非法，所有受用皆是不净。若先施苾刍僧伽，后回与尼僧伽，或复翻此，皆名不净。汝等苾刍！若其僧伽破为二部，先施此部，复将此物回与彼部，乃至皆是不净受用。汝等苾刍！若施一人不回与一人，施者、受者皆名如法，所有受用皆名清净。如是若施二人、三人、僧伽、此尼、此部，更不回与余者，乃至受用皆名清净，如上广说。汝等苾刍！前是施 现代汉语译本： 然后，他还来到佛陀所在的地方，顶礼佛的双足，禀告佛陀说：‘我已经前往那雉村（Nācī grāma）中，谨慎地宣扬了您的圣旨，现在居住在那里的比丘（bhikṣu）们都已经聚集起来了。’ 那时，世尊带领众比丘以及罗怙罗（Rāhula），到达那座寺庙后就座，告诉众比丘说：‘你们应当知道！如果施主将所施之物施舍给一个人，之后又将此物收回，转而施舍给另一个人，那么这种施舍者是不如法的，接受者也是不如法的，这被称为不清净的受用。如果再转而施舍给两个人、或三个人、或僧伽（saṃgha），这些都称为不如法的施舍，不如法的接受，不清净的受用。’ ‘你们这些比丘！如果施主将所施之物施舍给两个人，之后又将此物收回，转而施舍给一个人，那么这种施舍者和接受者都称为不如法的，所有的受用都是不清净的。如果再转而施舍给两个人、三个人或僧伽，施舍者和接受者都称为不如法的，所有的受用都是不清净的。’ ‘你们这些比丘！如果施主将所施之物施舍给三个人，之后又将此物收回，转而施舍给一、二、三个人或僧伽，施舍者和接受者都称为不如法的，所有的受用都是不清净的。’ ‘你们这些比丘！如果施主将所施之物施舍给僧伽，之后又将此物收回，转而施舍给一、二、三个人或其他的僧伽，施舍者和接受者都称为不如法的，所有的受用都是不清净的。如果先施舍给比丘僧伽，之后又转而施舍给比丘尼僧伽，或者反过来，都称为不清净的。’ ‘你们这些比丘！如果僧伽分裂为两部分，先施舍给这一部分，又将此物收回转而施舍给那一部分，乃至都是不清净的受用。’ ‘你们这些比丘！如果施舍给一个人，不收回转而施舍给另一个人，施舍者和接受者都称为如法的，所有的受用都称为清净的。如果施舍给两个人、三个人、僧伽、比丘尼僧伽、这一部分僧伽，不再收回转而施舍给其他人，乃至受用都称为清净的，如上面所广泛叙述的。你们这些比丘！前面是不如法的施舍，'
English
English version: Then, he went to where the Buddha was, prostrated himself at the Buddha's feet, and said to the Buddha: 'I have gone to that Nācī grāma (那雉村中) and carefully proclaimed your holy decree. The bhikṣus (苾刍) now residing there have all gathered.' At that time, the World-Honored One, together with the bhikṣus and Rāhula (罗怙罗), arrived at that monastery, took his seat, and said to the bhikṣus: 'You should know! If a donor gives something to one person, and then takes it back and gives it to another person, then this donor is unlawful, and the recipient is also unlawful. This is called impure enjoyment. If it is then given to two people, or three people, or the saṃgha (僧伽), all of these are called unlawful giving, unlawful receiving, and impure enjoyment.' 'You bhikṣus! If a donor gives something to two people, and then takes it back and gives it to one person, then both the donor and the recipient are called unlawful, and all enjoyment is impure. If it is then given to two people, three people, or the saṃgha, both the donor and the recipient are called unlawful, and all enjoyment is impure.' 'You bhikṣus! If a donor gives something to three people, and then takes it back and gives it to one, two, or three people, or the saṃgha, both the donor and the recipient are called unlawful, and all enjoyment is impure.' 'You bhikṣus! If a donor gives something to the saṃgha, and then takes it back and gives it to one, two, or three people, or another saṃgha, both the donor and the recipient are called unlawful, and all enjoyment is impure. If it is first given to the bhikṣu saṃgha, and then given to the bhikṣunī saṃgha, or vice versa, all of this is called impure.' 'You bhikṣus! If the saṃgha is divided into two parts, and it is first given to this part, and then taken back and given to that part, even that is impure enjoyment.' 'You bhikṣus! If it is given to one person and not taken back and given to another person, both the donor and the recipient are called lawful, and all enjoyment is called pure. If it is given to two people, three people, the saṃgha, the bhikṣunī saṃgha, this part, and not taken back and given to others, even the enjoyment is called pure, as described above in detail. You bhikṣus! The former is unlawful giving,' --------------------------------------------------------------------------------