English
English version: If someone is mentally deranged, even to the point of being unable to speak, this is not considered renouncing the precepts. This should be understood through such extensive explanations. 'Precept-weakness' refers to a Bhikshu (monk) arising with the thought of not delighting in the pure conduct (Brahmacharya), delighting in external paths, even becoming an ordinary member of the Sangha (Samskrta: Samgha, the monastic community), this is called 'precept-weakness'. Matters concerning 'precept-weakness' are as described in the previous text. 'Reciting the Precepts'. The Sangha (Samskrta: Samgha, the monastic community) should be assembled lawfully, and once assembled, there should be one white Karma (Samskrta: Karma, action or deed) [announcement of the meeting agenda], not two, three, or four white Karmas. When the Sangha conducts Dharma affairs, opinions should be solicited lawfully, and all should remain silent, not objecting. If the Sangha is not complete in number, the precepts should not be recited; if the Sangha is complete, the precepts should be recited in detail. If the time is not appropriate, recite them briefly. 'Time' means there are no hindrances. At that time, the World Honored One (Bhagavan) in a quiet room, thought in his heart: 'I have established precepts for the Bhikshus (monks), and proclaimed the Pratimoksha (Samskrta: Prātimokṣa, the code of monastic rules), even enabling people to attain the four Shramana fruits (the four stages of enlightenment). Pratimoksha (Samskrta: Prātimokṣa, the code of monastic rules) refers to the conduct and dwelling place of the precepts, this is the meaning of Pratimoksha.' At that time, the Bhikshus (monks) recited the precepts in a singing tone. The Buddha said: 'One should not recite the precepts loudly and clearly. Reciting the precepts in a singing tone has five faults: first, the mind becomes attached to this sound; second, it is disliked by the world; third, it is no different from worldly people; fourth, it hinders practice; fifth, it hinders entering Samadhi (Samskrta: Samādhi, meditative absorption). These are the five faults.' When the Buddha was in the world, the Bhikshus (monks) recited the precepts every day, and the Sangha (Samskrta: Samgha, the monastic community) became weary. Upon hearing this, the Buddha established that the precepts should be recited once every fifteen days. At that time, the precepts were recited in one dwelling place, but the Sangha hall was large, and the Bhikshus (monks) far away could not hear. Therefore, the Tathagata (another name for the Buddha) established a rule for the Bhikshus (monks): 'If the Sangha is large and the Sangha hall is also large, a seat should be set up in the middle, and the one reciting the precepts should be on this seat, reciting loudly and clearly so that everyone can hear.' At that time, the Bhikshus (monks) were in one dwelling place, and although the Sangha was large, there was no one to recite the precepts, and the Dharma affairs could not be completed. Upon hearing this, the World Honored One (Bhagavan) told the Bhikshus (monks): 'From now on, those who have left home, upon reaching five years of monastic life (five Vassa), must recite the precepts to become proficient. If they are dull-witted, they should recite them even after one hundred years of monastic life (one hundred Vassa). If they intentionally do not recite, or if they recited before but later forgot, or if they are dull-witted and cannot learn them --------------------------------------------------------------------------------
Chinese
，此等三人有四种过：一不得畜弟子；二不得离依止；三不得作和上；四不得作阿阇梨。是名不诵戒者罪。’ “有八种难，得略说戒：一者王难；二者贼难；三者水难；四者火难；五者病难；六者人难；七者非人难；八者毒蛇难。有此八种得略说戒。略有五种：一者说戒序已，称名说言：‘四波罗夷，汝等数数闻。’乃至众学亦如是说。第二略者，从戒序说四事竟，后亦称名如前也。第三略者，从戒序说至十三事，后者称名亦如前二。第四略者，从戒序说至二不定，余者称名亦如前三。第五略者，从戒序说乃至尼萨耆波逸提，后者称名亦如前四。尔时有众多比丘在一处，皆根钝无所知，有贼难不得就余寺说戒，法事不成。佛闻已教诸比丘：‘汝等当略说戒。“诸恶莫作、诸善奉行、自净其意、是诸佛教。”是名略说戒。’ “不成说戒有四种：非法群共说戒，不名说戒；非法齐集，此亦不名说戒；群共，此亦不成说；应一白处二白，此亦不成说戒。若有比丘于说戒时，三四别共私论起贡高心，因说戒论义生于诤讼，如此说戒不成说戒。不成有二种：一斗讼故说戒不成；二恶心故增长烦恼。是二皆不成说戒。此事布萨犍度中应当广知。是处应说。何者？若比丘未犯罪心中生念：‘云何不犯众恶而得生善？ 现代汉语译本：像这样的人有四种过失：一，不得收养弟子；二，不得离开依止的师父；三，不得作为和尚（Upadhyaya，亲教师）；四，不得作为阿阇梨（Acarya，轨范师）。这叫做不诵戒者的罪过。 有八种困难情况，可以略说戒律：一是王难（Raja-upadrava，国王的迫害）；二是贼难（Cora-upadrava，盗贼的侵扰）；三是水难（Udaka-upadrava，水灾）；四是火难（Agni-upadrava，火灾）；五是病难（Vyadhi-upadrava，疾病）；六是人难（Manushya-upadrava，人的迫害）；七是非人难（Amanushya-upadrava，非人的侵扰）；八是毒蛇难（Sarpa-upadrava，毒蛇的威胁）。有这八种情况可以略说戒律。略说有五种方式：一是说完戒序之后，称名说：‘四波罗夷（Parajika，断头罪），你们常常听闻。’乃至众学（Sekhiya，学处）也像这样说。第二种略说，是从戒序说到四事完毕，之后也称名如前。第三种略说，是从戒序说到十三事，后者称名也如前两种。第四种略说，是从戒序说到二不定（Aniyata，不定罪），其余的称名也如前三种。第五种略说，是从戒序说到乃至尼萨耆波逸提（Nissaggiya Pacittiya，舍堕），后者称名也如前四种。当时有众多比丘在一处，都根器迟钝，没有什么知识，有盗贼的侵扰，不能到其他寺庙说戒，法事不能完成。佛陀听闻后教导众比丘：‘你们应当略说戒律。“诸恶莫作、诸善奉行、自净其意、是诸佛教。”这叫做略说戒律。’ 不成说戒有四种情况：非法群共同说戒，不叫做说戒；非法齐集，这也不叫做说戒；群共同，这也不成；应该一白处二白（Jnapti-dvitiya-karman，一种羯磨法），这也不成说戒。如果有比丘在说戒时，三四个人分别共同私下议论，生起贡高之心，因为说戒而论义，产生争讼，这样说戒不成说戒。不成有两种：一是因斗讼的缘故说戒不成；二是因恶心的缘故增长烦恼。这两种都不成说戒。这件事在布萨犍度（Posadha-khandhaka，说戒犍度）中应当广知。这个地方应该说。什么呢？如果比丘未犯罪，心中生起念头：‘如何不犯众恶而能生善？’
English
English version: 'These three types of individuals have four transgressions: first, they are not allowed to accept disciples; second, they are not allowed to leave their preceptor; third, they are not allowed to act as Upadhyaya (preceptor); fourth, they are not allowed to act as Acarya (teacher). This is called the transgression of those who do not recite the precepts.' 'There are eight difficulties under which one may abbreviate the recitation of the precepts: first, danger from the king (Raja-upadrava); second, danger from thieves (Cora-upadrava); third, danger from water (Udaka-upadrava); fourth, danger from fire (Agni-upadrava); fifth, danger from illness (Vyadhi-upadrava); sixth, danger from people (Manushya-upadrava); seventh, danger from non-humans (Amanushya-upadrava); eighth, danger from poisonous snakes (Sarpa-upadrava). Under these eight difficulties, one may abbreviate the recitation of the precepts. There are five ways to abbreviate: first, after reciting the introduction to the precepts, one announces the names, saying: 'The four Parajikas (expulsion offenses), you have often heard.' And so on, the Sekhiyas (training rules) are also recited in this way. The second abbreviation is, after reciting the introduction to the precepts and finishing the four matters, one also announces the names as before. The third abbreviation is, from the introduction to the precepts, one recites up to the thirteen matters, and the latter ones are announced by name as in the previous two. The fourth abbreviation is, from the introduction to the precepts, one recites up to the two Aniyatas (undetermined offenses), and the remaining ones are announced by name as in the previous three. The fifth abbreviation is, from the introduction to the precepts, one recites up to the Nissaggiya Pacittiyas (offenses requiring forfeiture), and the latter ones are announced by name as in the previous four. At that time, there were many Bhikkhus in one place, all of dull faculties and without knowledge, and there was danger from thieves, so they could not go to other monasteries to recite the precepts, and the Dharma practice could not be completed. Having heard this, the Buddha taught the Bhikkhus: 'You should abbreviate the recitation of the precepts. “Cease to do evil, cultivate good, purify your mind; this is the teaching of all Buddhas.” This is called the abbreviated recitation of the precepts.' 'There are four situations in which the recitation of the precepts is not valid: reciting the precepts by an unlawful assembly is not called reciting the precepts; an unlawful gathering, this is also not called reciting the precepts; a group together, this is also not valid; where one should perform Jnapti-dvitiya-karman (a formal act requiring one announcement and one motion), but performs a different kind of act, this is also not a valid recitation of the precepts. If there are Bhikkhus who, during the recitation of the precepts, separately and privately discuss matters in groups of three or four, giving rise to arrogance, and because of the discussion of the precepts, disputes arise, such a recitation of the precepts is not a valid recitation of the precepts. There are two kinds of invalidity: first, because of disputes, the recitation of the precepts is not valid; second, because of evil intentions, defilements increase. Both of these are not valid recitations of the precepts. This matter should be widely known in the Posadha-khandhaka (chapter on the Uposatha). This place should be spoken about. What is it? If a Bhikkhu has not committed an offense, and a thought arises in his mind: 'How can I not commit all evils and generate good?' --------------------------------------------------------------------------------
Chinese
’即诣持法、持毗尼、持摩得勒伽藏者问之。‘尊者！何者是法？何者非法？何者可说？何者不可说？’彼师闻此语，即次第为说，法如法说，不如法不如法说，如毗尼如毗尼说，非毗尼如非毗尼说，轻如轻说，重如重说，粗恶语如粗恶语说，非粗恶语如非粗恶语说，犯如犯说，不犯如不犯说，残如残说，不残如不残说，应如应说，不应如不应说，制如制说，不如制如不如制说，所说如所说，不如所说如不如所说，齐量如齐量说，不齐量如不齐量说，分别如分别说，不分别如不分别说。 “比丘法。食在界内，无净厨不得食。何以故？佛游诸聚落，见诸比丘共诤。佛问比丘：‘诤何等事？’比丘白佛：‘昨日食已有余残食，是故诤之。’佛言：‘从今已去，宿食及在大界内食，无净厨者一切不得食。’众僧住处初立寺时，众僧齐集，应先羯磨作净厨处，后羯磨众僧房舍处。若当时忘误不羯磨作净厨处者，后若忆，还解大界后解小界，先羯磨净厨处。结界法：先结小界、后结大界。共宿食、残宿食、众僧小界内所作食、僧自手作食，若僧值世饥馑得食，余时不得食。受食已檀越来请，彼中食即足，应以此食转施余僧。彼僧得已，应作残食法而食。复有诸大师为国主所重请食，彼中食足，余残将来施同住处僧。僧怖 现代汉语译本： 然后就去请教那些精通持法（Dharma，佛法）、持毗尼（Vinaya，戒律）、持摩得勒伽藏（Matrika，论藏）的尊者，问道：‘尊者，什么是法？什么是非法？什么可以宣说？什么不可以宣说？’那位老师听了这些话，就按照次第为他们解说，如法的事情就如法地说，不如法的事情就不如法地说；如毗尼的事情就如毗尼地说，非毗尼的事情就非毗尼地说；轻罪就按轻罪说，重罪就按重罪说；粗恶语就按粗恶语说，非粗恶语就按非粗恶语说；犯戒就按犯戒说，不犯戒就按不犯戒说；有残缺的就按有残缺的说，没有残缺的就按没有残缺的说；应该做的就按应该做的说，不应该做的就按不应该做的说；佛所制定的就按佛所制定的说，佛所没有制定的就按佛所没有制定的说；已经说过的就按已经说过的说，没有说过的就按没有说过的说；符合标准的就按符合标准的说，不符合标准的就按不符合标准的说；分别清楚的就按分别清楚的说，没有分别清楚的就按没有分别清楚的说。 比丘的戒律规定：在寺院的界限内，如果没有干净的厨房，就不能吃饭。为什么呢？佛陀在各个聚落游化时，看到比丘们互相争吵。佛陀问比丘们：‘你们在争吵什么事情？’比丘们回答佛陀说：‘昨天吃剩下的食物还有剩余，所以就争吵起来了。’佛陀说：‘从今以后，过夜的食物以及在寺院界限内，没有干净厨房的，一律不得食用。’僧众居住的地方，在最初建立寺院的时候，僧众聚集在一起，应该先通过羯磨（Karma，一种僧团的议事方式）来确定干净厨房的位置，然后再通过羯磨来确定僧众房舍的位置。如果当时忘记或者错误地没有通过羯磨来确定干净厨房的位置，以后如果想起来了，就要先解除大的界限，再解除小的界限，然后先通过羯磨来确定干净厨房的位置。结界的规则是：先结小界，后结大界。共同过夜的食物、剩余的过夜食物、僧众在小界内制作的食物、僧人自己亲手制作的食物，如果僧团遇到饥荒可以食用，其他时候不得食用。接受供养的食物后，如果施主来邀请，在施主那里食物已经足够，就应该把这些食物转施给其他的僧人。那些僧人得到食物后，应该按照处理剩余食物的方法来食用。还有一些大师被国王重视而邀请去应供，在那里食物已经足够，剩余的食物带回来布施给同住的僧人。僧人感到害怕