English
English version: Then he would go to those who uphold the Dharma (Dharma, the teachings of the Buddha), uphold the Vinaya (Vinaya, the monastic rules), and uphold the Matrika (Matrika, the collection of treatises), and ask them: 'Venerable ones, what is Dharma? What is not Dharma? What can be spoken? What cannot be spoken?' Upon hearing these words, that teacher would explain to them in order, speaking of what is in accordance with the Dharma as being in accordance with the Dharma, and what is not in accordance with the Dharma as not being in accordance with the Dharma; speaking of what is in accordance with the Vinaya as being in accordance with the Vinaya, and what is not in accordance with the Vinaya as not being in accordance with the Vinaya; speaking of minor offenses as minor offenses, and major offenses as major offenses; speaking of coarse language as coarse language, and non-coarse language as non-coarse language; speaking of offenses as offenses, and non-offenses as non-offenses; speaking of what is incomplete as incomplete, and what is complete as complete; speaking of what is appropriate as appropriate, and what is inappropriate as inappropriate; speaking of what is prescribed as prescribed, and what is not prescribed as not prescribed; speaking of what has been said as having been said, and what has not been said as not having been said; speaking of what is measured as measured, and what is not measured as not measured; speaking of what is distinguished as distinguished, and what is not distinguished as not distinguished. The monastic rules for monks: within the boundary of the monastery, one should not eat if there is no clean kitchen. Why is that? When the Buddha was traveling in various villages, he saw monks arguing with each other. The Buddha asked the monks: 'What are you arguing about?' The monks replied to the Buddha: 'There is leftover food from yesterday, and that is why we are arguing.' The Buddha said: 'From now on, overnight food and food within the boundary of the monastery where there is no clean kitchen are not allowed to be eaten.' When a monastery is first established as a place for the Sangha (Sangha, the monastic community) to reside, the Sangha should gather together and first perform a Karma (Karma, a formal act of the Sangha) to designate the location of the clean kitchen, and then perform a Karma to designate the location of the monks' dwellings. If at that time they forget or mistakenly do not perform a Karma to designate the location of the clean kitchen, then later, if they remember, they should first dissolve the large boundary, then dissolve the small boundary, and then first perform a Karma to designate the location of the clean kitchen. The rules for establishing a boundary are: first establish the small boundary, then establish the large boundary. Food that has been kept overnight, leftover food that has been kept overnight, food made by the Sangha within the small boundary, food made by a monk with his own hands, if the Sangha encounters a famine, it may be eaten, but at other times it may not be eaten. After receiving food offerings, if the donors come to invite them, and there is enough food at the donors' place, then they should transfer these food offerings to other monks. After those monks receive the food, they should eat it according to the method for dealing with leftover food. Furthermore, there are some great masters who are highly regarded by the king and invited to receive offerings, and there is enough food there, and the remaining food is brought back to be given to the monks living in the same place. The monks are afraid --------------------------------------------------------------------------------
Chinese
不食。佛言：‘听汝作残食法食之无过。’有比丘外得果来即与净施主，施主值世饥馑不还本主。佛因而制戒：‘从今已去，若饥馑世得自畜而食。池中果一切果亦如是。’ “畜钵法。除铁钵、瓦钵，余一切钵皆不得畜。 “色中上色衣不应畜。何者？锦纹鬘花如此等衣不中畜。 “应说者，有比丘生念：‘云何修诸善法？’往诣诸智者所，问言：‘云何名犯？云何不犯？云何忏悔？因何事而犯？’彼师随顺毗尼为说犯不犯，如是广，应当知。问者闻师说已，心中无复忧苦，随顺师教如毗尼而行，心得清净随顺善法，更无余念，是名应说。又复应说者，比丘生念：‘厌患生死，云何出离修道而得涅槃？’生此念已，即到智者边问之：‘尊者大德！云何修四禅乃至四果？’彼师次第为说，乃至阿罗汉果，是名应说。云何名为非法说？彼师为问者说，法说非法、非法说法，乃至所说名非所说、不所说名所说，限量作非限量、非限量作限量，分别名不分别、不分别名分别，从食钵乃至饮皆亦如是。又不应说者，有比丘问智者：‘云何得初禅乃至四果？’智者为说：‘汝之所问得过人法。汝犯波罗夷。’是名不应说。往时有比丘，字难提伽。失性，于众僧布萨日，或忆或不忆，忆时来、不忆不来。诸比丘 现代汉语译本 不食。佛说：‘允许你做残食法食用，没有过错。’有比丘在外面得到水果，就送给清净的施主，施主遇到饥荒年景，没有归还原本的主人。佛因此制定戒律：‘从今以后，如果遇到饥荒年景，可以自己储存食物食用。池塘中的水果和所有其他水果也一样。’ ‘储存钵的规定。除了铁钵、瓦钵，其余所有的钵都不得储存。’ ‘颜色中最好的衣服不应该储存。哪些是最好的衣服呢？像锦缎、有花纹的、有花朵的等等这样的衣服不应该储存。’ ‘应该说的是，有比丘产生这样的念头：‘如何修习各种善法？’于是前往各位智者那里，请教说：‘什么叫做犯戒？什么叫做不犯戒？如何忏悔？因为什么事情而犯戒？’那些老师顺应毗尼（Vinaya，戒律）为他们讲解犯戒与不犯戒，像这样广泛地讲解，应当了解。提问的人听了老师的讲解后，心中不再有忧愁和痛苦，遵循老师的教导，按照毗尼的规定行事，内心得到清净，顺应善法，不再有其他的念头，这叫做应该说。又，应该说的是，比丘产生这样的念头：‘厌恶生死轮回，如何出离生死，修习佛道而证得涅槃？’产生这个念头后，就到智者那里请教：‘尊者大德！如何修习四禅乃至四果？’那位老师依次为他们讲解，乃至阿罗汉果（Arhat，佛教修行证果的最高境界），这叫做应该说。什么叫做非法说？那位老师为提问的人讲解，把法说成非法，把非法说成法，乃至把所说的说成非所说的，把非所说的说成所说的，把应该做的说成不应该做的，把不应该做的说成应该做的，把分别的说成不分别的，把不分别的说成分别的，从食物、钵乃至饮品，都像这样。又不应该说的是，有比丘问智者：‘如何证得初禅乃至四果？’智者回答说：‘你所问的是得到超过常人的法。你犯了波罗夷（Parajika，佛教戒律中最重的罪）。’这叫做不应该说。过去有一位比丘，名叫难提伽（Nandika）。失去了心性，在僧团举行布萨（Posadha，佛教的斋戒仪式）的日子里，有时记得，有时不记得，记得的时候就来，不记得的时候就不来。各位比丘
English
English version He did not eat. The Buddha said, 'I allow you to eat the remaining food according to the rules, there is no fault in that.' There was a Bhikkhu (Buddhist monk) who received fruits from outside and gave them to a pure benefactor. The benefactor encountered famine and did not return them to the original owner. Therefore, the Buddha established a precept: 'From now on, if there is a famine, you may store food for yourself to eat. The fruits in the pond and all other fruits are also the same.' 'The rule for keeping bowls. Except for iron bowls and clay bowls, all other bowls are not allowed to be kept.' 'The best colored clothes should not be kept. Which are the best clothes? Clothes like brocade, patterned clothes, floral clothes, and so on, should not be kept.' 'What should be said is when a Bhikkhu has the thought: 'How should I cultivate all good dharmas?' Then he goes to the wise ones and asks: 'What is called an offense? What is called not an offense? How to repent? Because of what things does one commit an offense?' Those teachers, in accordance with the Vinaya (monastic code), explain to them what is an offense and what is not an offense, explaining it extensively like this, which should be understood. The questioner, after hearing the teacher's explanation, no longer has sorrow and suffering in his heart, follows the teacher's teachings, acts according to the Vinaya, his mind becomes pure, follows good dharmas, and has no other thoughts, this is called what should be said. Also, what should be said is when a Bhikkhu has the thought: 'I am weary of birth and death, how can I escape birth and death, cultivate the path and attain Nirvana (liberation)?' Having this thought, he goes to the wise one and asks: 'Venerable Great Virtue! How should I cultivate the four Dhyanas (meditative states) up to the four Fruits (stages of enlightenment)?' That teacher explains to them in order, up to the Arhat (one who has attained Nirvana) fruit, this is called what should be said. What is called unlawful speech? That teacher explains to the questioner, saying that the Dharma (teachings) is not the Dharma, and that what is not the Dharma is the Dharma, even saying that what is said is not said, and that what is not said is said, that what should be done is not done, and that what should not be done is done, that what is distinct is not distinct, and that what is not distinct is distinct, from food, bowls, and even drinks, it is all like this. Also, what should not be said is when a Bhikkhu asks the wise one: 'How can I attain the first Dhyana up to the four Fruits?' The wise one replies: 'What you ask is to attain superhuman dharmas. You have committed a Parajika (a major offense that leads to expulsion from the monastic order).' This is called what should not be said. In the past, there was a Bhikkhu named Nandika (name of a Bhikkhu). He lost his mind, and on the days when the Sangha (monastic community) held the Posadha (observance day), sometimes he remembered, sometimes he did not remember, when he remembered he came, when he did not remember he did not come. The Bhikkhus --------------------------------------------------------------------------------
Chinese
往白世尊。佛告言：‘但与此比丘作失性白二羯磨。虽不来，法事成就。’此布萨犍度中广明。此比丘还得本心，心中生疑，本失性羯磨为舍不舍？往白世尊。佛言：‘得心者可舍之。’诸比丘复疑：‘后还失心，此复云何？’佛言：‘还作失性羯磨，后得本心还舍。’ “比丘受人施，不如法，为施所堕。堕有二种：一者食他人施，不如法修道，放心纵逸无善可记；二者与施转施，施不如法。因此二处当堕三途。若无三途受报，此身即腹坏食出，所著衣服即应离身。 “应施者，若父母贫苦，应先授三归五戒十善然后施与。若不贫，虽受三归五戒，不中施与。复有施处：一者治塔人；二者奉僧人；三者治僧房人；四者病苦人；五者婴儿；六者怀妊女人；七者牢狱系人；八者来诣僧房乞人。如此等人，或中与、或不中与。治塔、奉僧、治僧房人，计其功劳当偿作价；若过分与，为施所堕。施病者食，当作慈心，随病者所宜而施与之。若设病错误与食，为施所堕。婴儿、牢狱系人、怀妊者，如此人等当以慈心施之，勿望出入得报，当为佛法不作留难。如此等心施之如法，若不尔为施所堕。诣僧房乞，若自有粮，不须施之，施者为施所堕；若无粮食，施之无过。若比丘不坐禅不诵经、不营佛法僧事，受人施， 现代汉语译本： 往白世尊（Bhagavan，通常指佛陀）。佛告言：‘但为此比丘作失性白二羯磨（Karma，业力；佛教术语，指有目的的行为，会导致相应的后果）。虽不来，法事成就。’此布萨犍度（Uposatha Khandha，佛教术语，指布萨的章节）中广明。此比丘还得本心，心中生疑，本失性羯磨为舍不舍？往白世尊。佛言：‘得心者可舍之。’诸比丘复疑：‘后还失心，此复云何？’佛言：‘还作失性羯磨，后得本心还舍。’ ‘比丘受人施，不如法，为施所堕。堕有二种：一者食他人施，不如法修道，放心纵逸无善可记；二者与施转施，施不如法。因此二处当堕三途（Apāya，佛教术语，指恶道）。若无三途受报，此身即腹坏食出，所著衣服即应离身。 ‘应施者，若父母贫苦，应先授三归（Triratna，佛教术语，指皈依佛、法、僧）五戒（Pañca-śīla，佛教术语，指不杀生、不偷盗、不邪淫、不妄语、不饮酒）十善（Daśa-kuśala，佛教术语，指身口意十种善业）然后施与。若不贫，虽受三归五戒，不中施与。复有施处：一者治塔人；二者奉僧人；三者治僧房人；四者病苦人；五者婴儿；六者怀妊女人；七者牢狱系人；八者来诣僧房乞人。如此等人，或中与、或不中与。治塔、奉僧、治僧房人，计其功劳当偿作价；若过分与，为施所堕。施病者食，当作慈心，随病者所宜而施与之。若设病错误与食，为施所堕。婴儿、牢狱系人、怀妊者，如此人等当以慈心施之，勿望出入得报，当为佛法不作留难。如此等心施之如法，若不尔为施所堕。诣僧房乞，若自有粮，不须施之，施者为施所堕；若无粮食，施之无过。若比丘不坐禅不诵经、不营佛法僧事，受人施，