English
English version The name 'receiving the precepts' (Shou Ju) also refers to 'skillful speech' as receiving the precepts. From 'wisdom' receiving the precepts to 'skillful speech' receiving the precepts, all are called 'receiving the precepts'. 'Furthermore, to speak broadly, what kind of person should receive the full precepts? If there is a virtuous man or virtuous woman, without hindrances and pure, they can all receive the full precepts.' The so-called hindrances are of three kinds: karmic hindrances (Ye Zhang), retribution hindrances (Bao Zhang), and affliction hindrances (Fan Nao Zhang). 'For a pure person, allow them to leave home, shave their head and beard, wear the Dharma robes, take the Three Refuges and Ten Precepts, and even receive the full precepts through the procedure of the white four karmas (Bai Si Ji Mo).' One should make the one who leaves home know that the four laws of downfall are not to be violated, rely on the four supports (Si Yi Zhi) to practice for the rest of their life, and even strive for the cause of pure conduct, thereby obtaining the Dharma of leaving home, attaining the fruit of the Dharma, enjoying the bliss of the Dharma, and accomplishing great merit.' Other various matters should be asked of the Abbot (He Shang) and Acharya (Achalarya). The Abbot and Acharya should teach them what should and should not be done in the Vinaya (Vinaya), and also advise them not to contradict each other in all good Dharmas with their fellow students, fellow practitioners, and fellow travelers. 'Why give them the full precepts? It is to enable them to obtain the joy of the five supernormal powers, to see suffering without fear, to be content with little desire, and to obtain the awakening of a great person (Da Ren).' What is called obtaining great awakening? It is like the Vinaya that the Buddha upheld and practiced, therefore it is called awakening. 'What is called desire (Yu)? It is like the Buddha's diligence without weariness, therefore it is called desire.' Furthermore, it is explained that desire is the mindfulness that comes before, just like the Buddha's awakening is without difference, therefore it is called desire. 'What is called contact (Chu)?' Because of obtaining samadhi (Ding), it is called contact; obtaining good or obtaining evil is also called contact. 'What is called proof (Zheng)?' Because of non-negligence, it is called proof. Proof means knowing, just like the Buddha's awakening. 'Among these, who is the Bhikkhu (Biqiu, Buddhist monk) who came well and received the full precepts?' It is like the Venerable Ajnaata-Kaundinya (Ajnaata-Kaundinya). At that time, the World Honored One (Shi Zun) was traveling in Varanasi (Varanasi), the Venerable Ajnaata-Kaundinya saw the Dharma, obtained the Dharma, realized the Dharma, deeply understood the nature of the Dharma, and immediately rose from his seat, arranged his clothes, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! May the Tathagata (Ru Lai) allow me to leave home and cultivate pure conduct.' The World Honored One told him: 'Welcome, Bhikkhu. I allow you to cultivate pure conduct in my Dharma until the end of suffering.' This Ajnaata-Kaundinya immediately left home and immediately received the full precepts.' --------------------------------------------------------------------------------
Chinese
来言已，身上所著婆罗门服乃至须发即皆堕落，沙门法服自然在身，威仪庠序手执应器，如二十年学法者也。尊者阿钵祇婆犯、跋提伽、摩诃男等，亦如阿若憍陈如也。耶修陀同侣四人；毗摩罗修婆、侯富那伽、憍梵跋提、耶奢童子同侣有五十人；弥低同侣亦五十人；那罗陀、摩那婆、跋陀、跋期同侣五十人；优楼频䗍迦叶、那提迦叶、伽耶迦叶，此等徒众千人；优波提舍、驹律陀而为上首，徒众二百五十人。 “如此等皆豪贵巨富，本是外道出家。佛已出世受悟时至，皆来诣佛求欲出家。最后须跋陀罗如此人等，皆是善来比丘也。其所得果，皆是无学后边身者。何以故？如来自神口所说故尔，余人边不能得也。”问曰：“世尊何以不与神力加波罗伽至婆梨伽富迦罗婆利伽使善来出家？” 答：“意如此婆醯有障道业，是故不得善来出家。富伽罗婆利伽者，此人现身无学因缘故，不得善来出家。以是义故，虽俱在佛边，不得一切善来出家也。 “三语受具者，尔时世尊告诸比丘：‘吾于人天罗网皆得解脱。汝等于此网中皆得解脱。’尔时恶魔闻佛此言，即语佛言：‘汝于人天罗网不得解脱，诸比丘亦不得解脱。’佛即说偈答曰： “‘世人于五欲， 第六意识受， 吾已离诸欲， 恶魔 现代汉语译本：来（指佛陀）说完这些话，他身上所穿的婆罗门服装，乃至头发和胡须，都自然脱落。沙门的法衣自然穿在身上，威仪庄重，手里拿着应器（钵），就像已经学法二十年的人一样。尊者阿钵祇婆（Apakiiva）、跋提伽（Bhadrika）、摩诃男（Mahanama）等人，也像阿若憍陈如（Ajnatakaundinya）一样。耶修陀（Yashoda）的四个同伴；毗摩罗修婆（Vimalashubha）、侯富那伽（Houpunaga）、憍梵跋提（Gavampati）、耶奢童子（Yashaskumara）的五十个同伴；弥低（Maitri）的五十个同伴；那罗陀（Narada）、摩那婆（Manava）、跋陀（Bhadra）、跋期（Bhadri）的五十个同伴；优楼频䗍迦叶（Uruvilvakashyapa）、那提迦叶（Nadikashyapa）、伽耶迦叶（Gayakashyapa），这些人的徒众有一千人；优波提舍（Upatishya）、驹律陀（Kolita）作为他们的首领，徒众有二百五十人。 这些人都是豪门贵族，原本是外道出家。佛陀已经出世，他们觉悟的时机已到，都来拜见佛陀，请求出家。最后须跋陀罗（Subhadra）这样的人，都是‘善来比丘’。他们所证得的果位，都是无学（arhat）的最后身。为什么呢？因为这是如来亲自用神口所说，其他人那里是得不到的。”有人问：“世尊为什么不使用神力加持波罗伽（Paraga）至婆梨伽富迦罗婆利伽（Bharikapukkaravarika），使他们以‘善来’的方式出家呢？” 佛陀回答说：“因为婆醯（Vahika）有障碍修道的业，所以不能以‘善来’的方式出家。富伽罗婆利伽（Pukkaravarika）这个人，现世没有证得无学果的因缘，所以不能以‘善来’的方式出家。因为这个原因，即使他们都在佛陀身边，也不能都以‘善来’的方式出家。 “用三句话授具足戒，当时世尊告诉众比丘：‘我对于人天罗网都已经解脱。你们也于此网中都已解脱。’当时恶魔听到佛陀这样说，就对佛陀说：‘你对于人天罗网没有解脱，众比丘也没有解脱。’佛陀就说了偈颂回答说： ‘世人于五欲， 第六意识受， 吾已离诸欲， 恶魔败退。’
English
English version: After saying these words, his (Buddha's) Brahmanical garments, even his hair and beard, fell off naturally. The robes of a Shramana (ascetic) naturally appeared on his body, his demeanor became dignified, and he held an alms bowl in his hand, as if he had been practicing the Dharma for twenty years. Venerable Apakiiva, Bhadrika, Mahanama, and others were like Ajnatakaundinya. Yashoda's four companions; Vimalashubha, Houpunaga, Gavampati, Yashaskumara's fifty companions; Maitri's fifty companions; Narada, Manava, Bhadra, Bhadri's fifty companions; Uruvilvakashyapa, Nadikashyapa, Gayakashyapa, these people had a thousand followers; Upatishya and Kolita were their leaders, with two hundred and fifty followers. All these were wealthy and noble, originally renunciates from other paths. Now that the Buddha had appeared in the world and their time for enlightenment had arrived, they all came to the Buddha seeking ordination. Finally, Subhadra and others like him were all 'Welcome, Bhikkhus!' (well-come monks). The fruits they attained were all those of the non-learner (arhat), in their last life. Why? Because the Tathagata (Buddha) spoke it from his own divine mouth, others could not obtain it.” Someone asked: “Why didn't the World Honored One use his divine power to add Paraga to Bharikapukkaravarika, so that they could be ordained with 'Welcome'? The Buddha replied: “Because Vahika has karmic obstacles to the path, therefore he could not be ordained with 'Welcome'. Pukkaravarika, this person, in this life, does not have the conditions to attain the fruit of non-learning, therefore he could not be ordained with 'Welcome'. For this reason, even though they are all by the Buddha's side, not all can be ordained with 'Welcome'. “Ordination with three phrases: At that time, the World Honored One told the Bhikkhus (monks): 'I have been liberated from the net of humans and gods. You are all liberated from this net.' At that time, Mara (demon) heard the Buddha say this, and said to the Buddha: 'You have not been liberated from the net of humans and gods, nor have the Bhikkhus been liberated.' The Buddha then spoke a verse in reply: ‘Worldly people indulge in the five desires, The sixth consciousness receives them, I have already abandoned all desires, Mara is defeated.’ -------------------------------------------------------------------------------- 汝自堕。’
Chinese
“恶魔闻此言已，知佛达其未离欲故，惭愧忧愁不乐，忽自灭去。佛告诸比丘：‘汝各各二人共诣诸方教化，莫独去也。’诸比丘即去。彼土诸人闻比丘说法，皆来诣佛。于其中路有生悔心者，即还归家。以是因缘，诸比丘来白世尊。佛即教使就彼三语受戒，语诸比丘：‘汝等各各还去。彼方若有求出家者，当为剃除须发、教着法服、与三语受戒：“归依佛、归依法、归依僧。如来应正觉是我师。”’此即三语受戒法也。尔时诸比丘生疑：‘云何三语即是出家、即是具足？’佛为说曰：‘归依佛、归依法、归依僧即是出家。第二归依佛竟、归依法竟、归依僧竟即是受具。以是义故出家受具成就也。’有人复更生疑：‘何故优婆塞受三自归，及以沙弥乃至八戒皆受三语，何故不名受具也？’佛说曰：‘此二义各异。优婆塞者，不止在三归，更加五戒，始得名为优婆塞也。沙弥乃至八戒亦复如是。三语受具者，与此为足，更无所加，故言受具。’所以无所加者，三归有二种：一者为受五戒、十戒、八斋故受三归，乃至为受二百五十戒故受三归。二者直受三归。所以尔者，当尔之时，佛未制二百五十戒乃至八斋。以是义故，直说三归得受具也。佛制不听三语受戒已后，虽有三语不成就也。佛所以后断三语 现代汉语译本：‘你自甘堕落。’ 恶魔听到这些话后，知道佛陀已经看穿了他尚未断绝欲望，感到惭愧、忧愁、不快乐，忽然自行消失离去。佛陀告诉众比丘：‘你们各自两人一起前往各方教化，不要独自前往。’众比丘就出发了。那个地方的人们听到比丘说法，都来拜见佛陀。其中有些人在路上产生后悔之心，就返回家中。因为这个缘故，众比丘来禀告世尊。佛陀就教导他们让那些人在当地以三句话受戒，告诉众比丘：‘你们各自回去。那个地方如果有人请求出家，应当为他们剃除须发、教他们穿上法服、用三句话为他们授戒：“皈依佛（Buddha，觉悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧团）。如来应正觉（Tathagata Arhat Samyak-sambuddha，如来、阿罗汉、正等觉）是我的老师。”’这就是三语受戒法。 当时众比丘产生疑问：‘为什么三句话就是出家，就是具足戒（upasampada，比丘戒）？’佛陀为他们解释说：‘皈依佛、皈依法、皈依僧就是出家。第二次说皈依佛竟、皈依法竟、皈依僧竟就是受具足戒。因为这个缘故，出家和受具足戒就成就了。’有人又产生疑问：‘为什么优婆塞（upasaka，在家男居士）受三自归（trisarana，皈依三宝），以及沙弥（sramanera，出家男众）乃至八戒（astanga-sila，八关斋戒）都受三句话，为什么不称为受具足戒呢？’ 佛陀说：‘这两种意义各不相同。优婆塞，不只是三归，还要加上五戒（panca-sila，五戒），才能称为优婆塞。沙弥乃至八戒也是这样。三语受具足戒，以此为满足，不再增加其他内容，所以称为受具足戒。’之所以不再增加其他内容，是因为三归有两种：一种是为了受五戒、十戒（dasa-sila，沙弥十戒）、八斋戒而受三归，乃至为了受二百五十戒（pratimoksa，比丘戒）而受三归。另一种是直接受三归。之所以这样，是因为当时佛陀尚未制定二百五十戒乃至八斋戒。因为这个缘故，直接说三归就能受具足戒。佛陀制定不听许三语受戒之后，即使有三语也不能成就受戒。佛陀后来断除三语受戒