Chinese
大正藏第 24 册 No. 1463 毗尼母经 No. 1463 毗尼母经卷第一 失译人名今附秦录 母义今当说， 汝等善听之， 是中文虽略， 广摄毗尼义。 依初事演说， 智慧者当知， 一切经要藏， 皆总在此中。 律藏外诸义， 母经中可得， 律义入此经， 如众流入海。 毗尼外诸义， 如母经中得， 一切诸经义， 随意皆能解。 律能灭疑惑， 如众经定说， 佛所制诸戒， 皆在此经中。 问曰：“何故名母经？” 智者说曰：“此经能灭憍慢解烦恼缚，能使众生尽诸苦际毕竟涅槃，故名母经。毗尼者，名灭灭诸恶法，故名毗尼。今当说母经义。母经义者，能决了定义，不违诸经所说，名为母经。此中解二种经：一比丘经、二比丘尼经，一切诸聚后当广说。 “初十人制戒因缘增一中义，皆入此经中。因初因缘得知初事断人疑心，众经中义不复惑也。若比丘欲善持毗尼母经中定解，能速除生死亦胜犯戒贼。 “受具足义今当说。何故名受具足？智慧人受具足已不犯，所求成就，故言受具。能成就义名为受具。以是义故，成就众善名为受具。复次能专心持戒，故言受具。能使成沙门义 现代汉语译本 《毗尼母经》第一卷 译者失名，现附于秦录 现在我将讲述‘母’的含义，你们要好好听着。 这部经文虽然简略，却广泛地涵盖了毗尼（Vinaya，戒律）的意义。 依据最初的事例来演说，有智慧的人应当明白， 一切经典的重要精髓，都总括在这部经中。 律藏之外的各种意义，都可以在这部母经中找到。 律的意义融入这部经，就像众多的河流汇入大海。 毗尼之外的各种意义，都可以在这部母经中获得。 一切经典的意义，都可以随意地理解。 戒律能够消除疑惑，正如众多经典所确定的那样。 佛所制定的各种戒律，都包含在这部经中。 问：‘为什么叫做母经？’ 智者解释说：‘这部经能够消除骄慢，解脱烦恼的束缚，能够使众生脱离一切痛苦的边际，最终达到涅槃（Nirvana，寂灭），所以叫做母经。毗尼（Vinaya）的意思是灭除各种恶法，所以叫做毗尼。现在我将讲述母经的意义。母经的意义是，能够明确地作出定义，不违背各种经典所说的内容，就叫做母经。这部经中解释两种经：一是比丘（Bhikkhu，男出家人）的经，二是比丘尼（Bhikkhuni，女出家人）的经，一切的聚落（Sangha，僧团）在后面将会详细说明。 ‘最初十人制定戒律的因缘，以及《增一阿含经》中的意义，都包含在这部经中。因为最初的因缘，可以得知最初的事例，断除人们的疑心，各种经典中的意义也不会再感到迷惑。如果比丘想要好好地持守毗尼，在这部母经中确定理解，能够迅速地脱离生死轮回，也胜过触犯戒律的盗贼。 ‘现在我将讲述受具足戒（Upasampada，比丘戒）的意义。为什么叫做受具足？有智慧的人受了具足戒以后就不会违犯，所求都能成就，所以叫做受具。能够成就各种意义，就叫做受具。因为这个缘故，成就各种善事，就叫做受具。再次，能够专心持戒，所以叫做受具。能够成就沙门（Sramana，出家人）的意义。
English
English version Vinaya-matrika Sutra, Volume 1 Name of the translator lost, now attached to the Qin record Now I will explain the meaning of 'matrika' (mother), you should listen carefully. Although this sutra is brief, it broadly encompasses the meaning of Vinaya (discipline). Expounding based on the initial events, the wise should understand that, all the important essence of the scriptures are summarized in this sutra. Various meanings outside the Vinaya-pitaka (the collection of monastic rules) can be found in this matrika-sutra. The meaning of the Vinaya merges into this sutra, just as many rivers flow into the sea. Various meanings outside the Vinaya can be obtained from this matrika-sutra. The meaning of all the scriptures can be understood at will. The Vinaya can eliminate doubts, as determined by many scriptures. All the precepts established by the Buddha are contained in this sutra. Question: 'Why is it called the Matrika-sutra (Mother Sutra)?' The wise one explains: 'This sutra can eliminate arrogance, liberate from the bonds of afflictions, and enable sentient beings to escape all the boundaries of suffering, ultimately attaining Nirvana (extinction of suffering), therefore it is called the Matrika-sutra. Vinaya means to extinguish all evil dharmas, therefore it is called Vinaya. Now I will explain the meaning of the Matrika-sutra. The meaning of the Matrika-sutra is that it can clearly make definitions, and does not violate what is said in the various scriptures, so it is called the Matrika-sutra. In this sutra, two kinds of sutras are explained: one is the Bhikkhu (monk) sutra, and the other is the Bhikkhuni (nun) sutra. All the Sangha (community) will be explained in detail later. 'The initial causes and conditions for the ten people to establish the precepts, and the meaning in the Ekottara Agama Sutra, are all contained in this sutra. Because of the initial causes and conditions, the initial events can be known, people's doubts can be eliminated, and the meaning in the various scriptures will no longer be confusing. If a Bhikkhu wants to uphold the Vinaya well, and understand it definitively in this Matrika-sutra, he can quickly escape the cycle of birth and death, and is even better than a thief who violates the precepts. 'Now I will explain the meaning of Upasampada (full ordination). Why is it called Upasampada? A wise person who has received Upasampada will not violate it, and all that he seeks will be accomplished, therefore it is called Upasampada. Being able to accomplish various meanings is called Upasampada. For this reason, accomplishing various good deeds is called Upasampada. Furthermore, being able to concentrate on upholding the precepts is called Upasampada. Being able to accomplish the meaning of a Sramana (ascetic).' --------------------------------------------------------------------------------
Chinese
，故名受具。能使人成就意净法故，名为受具。能成就寂灭法，故名受具。又成就比丘法，故名受具。于此律中，知见达解触证得知，名为受具。 “有能成就比丘五种受具，名为受具。何者五？一者善来比丘即得受具；二者三语即得受具；三者白四羯磨受戒名为受具；四者佛敕听受具即得受具；五者上受具。何故名为上受具？佛在世时不受戒，直在佛边听法得阿罗汉，名上受具。是名比丘五种受具。比丘尼亦有五种受具：一者随师教而行名为受具；二者白四羯磨而得受具；三者遣使现前而得受具；四者善来而得受具；五者上受具。能成就不作一切诸恶，是名受具。 “又于毗尼藏中选择是非能信行故，名为受具。又能成就断五盖法，名为受具。有能除觉观亦名受具，能舍爱着禅心亦名受具，苦乐忧喜以能舍故名为受具，能过四空定故亦为受具，能知诸相灭亦名受具。又受三归五戒亦名受具，又受八斋法亦名受具，又受沙弥十戒亦名受具，又分受戒名为受具。又能白业观者亦名受具，成就种性地故名为受具。云何名种性地？有人在佛边听法，身心不懈念念成就，因此心故豁然自悟得须陀洹。须陀洹者，善法之种性也。四果四向第八地见谛地、薄地、离欲地、已作地，乃至无师独觉，皆名受具。成就六度亦 现代汉语译本：因此，（受戒）被称为‘受具’（Upasampada，比丘戒）。因为它能使人成就清净的意念，所以被称为‘受具’。因为它能成就寂灭之法，所以被称为‘受具’。又因为它能成就比丘之法，所以被称为‘受具’。在这律藏中，知、见、达、解、触、证得知，都被称为‘受具’。 ‘有能成就比丘五种受具的方式，都被称为‘受具’。是哪五种呢？第一种是‘善来比丘’（Ehi Bhikkhu，佛以‘善来比丘’的方式亲自授戒）即得受具；第二种是三语（Tisaranagamana，皈依三宝）即得受具；第三种是白四羯磨（Jnapti-caturtha-karmavācanā，通过羯磨仪式授戒）受戒，被称为‘受具’；第四种是佛敕听受具即得受具；第五种是上受具。为什么称为‘上受具’呢？佛在世时，没有受戒，直接在佛身边听法而证得阿罗汉果，这称为‘上受具’。以上就是比丘五种受具的方式。比丘尼也有五种受具的方式：第一种是随师教而行，被称为‘受具’；第二种是通过白四羯磨而得受具；第三种是派遣使者现前而得受具；第四种是‘善来’而得受具；第五种是上受具。能成就一切诸恶不作，这被称为‘受具’。 又在毗尼藏（Vinaya Pitaka，律藏）中选择是非，能够信受奉行，因此被称为‘受具’。又因为它能成就断除五盖（Panca Nivarana，贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖）之法，所以被称为‘受具’。有能去除觉观（Vitarka-vicara，粗细寻伺）也称为‘受具’，能舍弃爱着禅心也称为‘受具’，对于苦、乐、忧、喜能够舍弃，因此被称为‘受具’，能够超越四空定（Catu-arupa-samapatti，四种无色定）也称为‘受具’，能够了知诸相灭尽也称为‘受具’。又受三归五戒也称为‘受具’，又受八斋法也称为‘受具’，又受沙弥十戒也称为‘受具’，又分受戒也称为‘受具’。又能行白业观者也称为‘受具’，成就种性地，因此被称为‘受具’。什么叫做种性地呢？有人在佛身边听法，身心不懈怠，念念成就，因此心故豁然自悟，证得须陀洹果（Srotapanna，预流果）。须陀洹，就是善法之种性。四果四向（Cattari phalani cattaro patimaggā，四沙门果和四向）第八地见谛地、薄地、离欲地、已作地，乃至无师独觉（Pacceka-Buddha，辟支佛），都称为‘受具’。成就六度（Paramita，布施、持戒、忍辱、精进、禅定、般若）也
English
English version: Therefore, it is called 'Upasampada' (full ordination). It is called 'Upasampada' because it enables one to achieve pure intention. It is called 'Upasampada' because it enables the achievement of the Dharma of Nirvana. Furthermore, it is called 'Upasampada' because it enables the achievement of the Dharma of a Bhikkhu. In this Vinaya (monastic discipline), knowing, seeing, attaining, understanding, touching, realizing, and knowing are all called 'Upasampada'. There are five kinds of 'Upasampada' that can enable a Bhikkhu to achieve full ordination, and these are all called 'Upasampada'. What are the five? The first is 'Ehi Bhikkhu' (Come, Bhikkhu, ordination by the Buddha's personal invitation), which immediately results in Upasampada. The second is Tisaranagamana (taking refuge in the Three Jewels), which immediately results in Upasampada. The third is ordination through Jnapti-caturtha-karmavācanā (formal act with four announcements), which is called 'Upasampada'. The fourth is receiving Upasampada by the Buddha's command, which immediately results in Upasampada. The fifth is superior Upasampada. Why is it called 'superior Upasampada'? During the Buddha's lifetime, those who did not take ordination but directly listened to the Dharma by the Buddha's side and attained Arhatship are said to have achieved 'superior Upasampada'. These are the five kinds of Upasampada for Bhikkhus. Bhikkhunis also have five kinds of Upasampada: The first is following the teacher's instructions, which is called 'Upasampada'. The second is achieving Upasampada through Jnapti-caturtha-karmavācanā. The third is achieving Upasampada by sending a messenger to be present. The fourth is achieving Upasampada through 'Ehi Bhikkhu'. The fifth is superior Upasampada. Being able to accomplish the non-doing of all evils is called 'Upasampada'. Furthermore, in the Vinaya Pitaka (collection of monastic rules), choosing right from wrong and being able to believe and practice accordingly is called 'Upasampada'. Moreover, it is called 'Upasampada' because it enables the achievement of abandoning the Five Hindrances (Panca Nivarana: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). Being able to eliminate Vitarka-vicara (initial and sustained thought) is also called 'Upasampada'. Being able to relinquish attachment to meditative states is also called 'Upasampada'. Being able to abandon suffering, pleasure, sorrow, and joy is called 'Upasampada'. Being able to transcend the Four Formless Attainments (Catu-arupa-samapatti) is also called 'Upasampada'. Being able to know the cessation of all phenomena is also called 'Upasampada'. Furthermore, taking the Three Refuges and the Five Precepts is also called 'Upasampada'. Furthermore, observing the Eight Precepts is also called 'Upasampada'. Furthermore, taking the Ten Precepts of a novice monk (Sramanera) is also called 'Upasampada'. Furthermore, partially taking precepts is also called 'Upasampada'. Furthermore, practicing the white karma contemplation is also called 'Upasampada'. Achieving the lineage ground is called 'Upasampada'. What is called the lineage ground? Someone listening to the Dharma by the Buddha's side, with body and mind unrelaxed, constantly achieving mindfulness, and thus suddenly awakening and attaining Srotapanna (stream-enterer). Srotapanna is the seed of good Dharma. The four fruits and four paths (Cattari phalani cattaro patimaggā), the eighth ground of seeing the truth, the ground of thinning, the ground of detachment, the ground of completion, and even Pacceka-Buddha (solitary Buddha) are all called 'Upasampada'. Achieving the six perfections (Paramita: generosity, morality, patience, diligence, concentration, and wisdom) is also --------------------------------------------------------------------------------
Chinese
名受具，善语亦名受具。从智慧受具乃至善语受具，皆名受具。 “复欲广说何等人应得受具？若有善男子善女人，无障清净，皆得受具。夫障有三种：业障、报障、烦恼障。清净人者，听其出家，剃除须发、着法服，受三自归十戒，乃至白四羯磨受具。当使出家者知四堕法不可犯也，依四依止尽形寿受行，乃至梵行营事得出家法，得法证果受乐，大功德成就。是余众事应问和上阿阇梨。和上阿阇梨应教毗尼中所应作不应作，又复劝与诸同学同业同行一切善法莫相违反。 “何故与受具者？欲使得五通乐，见苦不怖少欲知足得大人觉。云何名为得于大觉？如佛所受行于毗尼，故名为觉。 “云何名欲？如佛翘勤不惓，故名为欲。又复明欲系念在前，如佛觉无异，以是义故名为欲也。何故名触？得定故名触；得善得恶亦名为触。云何名证？不放逸故名为证。证言知义，如佛觉也。 “此中何者是善来比丘受具？如尊者阿若憍陈如。当尔之时世尊游波罗㮈，尊者阿若憍陈如见法得法证法、深解法性，即从座起，整衣服偏袒右肩，右膝着地合掌作礼，白佛言：‘世尊！唯愿如来听我出家修于梵行。’世尊告曰：‘善来比丘。听汝于我法中修于梵行尽于苦际。’此阿若憍陈如即得出家、即得具足。如 现代汉语译本 名字获得具足戒，善语也称为获得具足戒。从智慧获得具足戒乃至善语获得具足戒，都称为获得具足戒。 ‘再进一步广泛地说，什么样的人应该得到具足戒呢？如果有善良的男子或善良的女子，没有障碍且清净，都可以得到具足戒。所谓的障碍有三种：业障、报障、烦恼障。对于清净的人，允许他们出家，剃除须发、穿上法服，受三皈依和十戒，乃至通过白四羯磨的仪式来获得具足戒。应当让出家的人知道四种堕落之法是不可触犯的，依靠四种依止尽其一生修行，乃至为了梵行的事业而努力，从而获得出家之法，得法证果，享受法乐，成就大功德。’其余的各种事情应该询问和尚（He Shang，指寺院住持或长老）和阿阇梨（Achalarya，指导师或上师）。和尚和阿阇梨应该教导他们在毗尼（Vinaya，指戒律）中应该做和不应该做的事情，并且劝导他们与同学们、同行业者、同行者在一切善法上不要互相违背。 ‘为什么要给他们授具足戒呢？是为了让他们能够获得五神通的快乐，见到苦难而不恐惧，少欲知足，获得大人（Da Ren，指觉悟者）的觉悟。’什么叫做获得大觉悟呢？就像佛陀所受持和奉行的毗尼，所以称为觉悟。 ‘什么叫做欲（Yu，指愿望或意愿）呢？就像佛陀精进不懈怠，所以称为欲。’又进一步说明，欲是系念在前，就像佛陀的觉悟没有差异，因为这个缘故称为欲。‘什么叫做触（Chu，指接触或体验）呢？’因为得到禅定所以称为触；得到善或得到恶也称为触。‘什么叫做证（Zheng，指证悟或证明）呢？’因为不放逸所以称为证。证的意思是知，就像佛陀的觉悟一样。 ‘这里面哪一位是善来比丘（Shan Lai Biqiu，指佛陀亲自接纳的出家弟子）获得具足戒的呢？’就像尊者阿若憍陈如（Ajnaata-Kaundinya，佛教最早的五比丘之一）。当时世尊（Shi Zun，指释迦牟尼佛）在波罗㮈（Varanasi，古印度城市，释迦牟尼初转法轮之地）游化，尊者阿若憍陈如见到法、得到法、证悟法，深刻理解法性，就从座位上站起来，整理衣服，袒露右肩，右膝着地，合掌作礼，对佛说：‘世尊！唯愿如来（Ru Lai，指佛陀的称号之一）允许我出家，修习梵行。’世尊告诉他说：‘善来比丘。允许你在我的法中修习梵行，直至苦的尽头。’这位阿若憍陈如立即得出家，立即得具足戒。’