English
English version The three offenses (three kinds of offenses), the two uncertain offenses, all other precepts say that you have often heard. The fourth recitation of the precepts, from the introduction to the thirty matters, all other precepts say that you have often heard. The fifth is explained extensively as above. The essential practice for monks is to recite the Pratimoksha (code of monastic rules); if they do not recite it, they should reside three times in a place where the Vinaya (monastic discipline) is recited. Why? Because offenses committed or doubts arising can be resolved through repentance and the removal of doubts, thus eliminating sins. Therefore, the Buddha established that monks must recite the Pratimoksha. ‘Why is it called Upavasatha (斋戒, observance day)? Cessation is called Upavasatha. Being able to cease offenses committed, being able to cease afflictions, ceasing all unwholesome dharmas, this is the meaning of Upavasatha. Purity is called Upavasatha.’ ‘What is called Upavasatha-kamma (斋戒仪式, observance ceremony)? When the Sangha (僧伽, monastic community) wishes to perform Upavasatha, the youngest among the monks should sweep the hall, lay out the seating, take scented water to sprinkle the ground, and light lamps; these things are all called Upavasatha-kamma.’ ‘What is called Pavarana (解夏, end of rainy season retreat)? After the monks have completed the summer retreat, they request to be told of any seen, heard, or suspected offenses from monks with wisdom and purity. The reason for this request is that during the ninety days of the summer, they wish to demonstrate that their adherence to the precepts and other virtuous practices have not been damaged or lost; therefore, they can only perform Pavarana after the retreat is completed.’ ‘Why did the Buddha teach the performance of Pavarana? First, to encourage each other; second, to remind each other; third, to teach each other; fourth, to respect each other; fifth, to follow each other in speech; sixth, to have reliance and not be without reliance.’ Therefore, it is called Pavarana. The Pavarana-kamma is that the monk with the lowest seat in the Sangha should sweep the hall, lay out the seating, light lamps, and take incense; these things are all called Kamma (仪式, ceremony). If the kitchen within the boundary is not purified through Kamma, monks may not eat overnight food. At that time, the Buddha was traveling in the country of Vajjī (跋利耆国), and gradually arrived in the country of Vesali (毗离国). Hearing the loud voices of the monks, the Buddha asked Ananda (阿难): ‘What are these monks arguing about?’ Ananda immediately went to investigate and saw that the monks had accumulated a large amount of food. He returned and reported to the Buddha: ‘Venerable One! The resident monks, Sramaneras (沙弥, novice monks), and lay attendants want to prepare food to offer to the visiting monks, therefore their voices are loud.’ The Buddha immediately told Ananda: ‘Go and tell the monks: “From now on, if the kitchen within the boundary has not been purified through Sangha Kamma, overnight food may not be eaten.”’ --------------------------------------------------------------------------------
Chinese
’复于一时，世尊在波罗㮈，时世饥馑，众僧皆积聚谷米界外安止，人皆盗持去。诸比丘展转相语，往白世尊。佛言：‘俭年听谷米在界里，乃至药草亦如是。’ “复于一时，世俭谷贵人无礼义。诸比丘在界外熟食，有力者皆抟撮持去。诸比丘白佛，佛言：‘听汝等界里熟食、界内食。’复为沙弥净人分减持去，复白世尊。佛言：‘听诸比丘手自熟食。’ “尔时世尊在舍卫国。有一病比丘常食粥，檀越为日日送。值一日中城门闭，不得来，比丘失食。佛即为此病比丘，界里白二羯磨结净厨处，听此净处煮粥食之。时诸比丘生疑，谓此比丘食共宿食、界里熟饭食、手自作食。佛言：‘非宿食、非界里熟食、非手自作。乃至药草亦如是。’ “尔时世尊在波罗㮈国。时世饥荒，诸比丘随路而行，见熟果皆落在地，不得自取待净人顷。后有白衣来至，即取持去。比丘白佛。佛言：‘听汝草覆头待净人。’草覆头待净人顷，复有白衣来披草，见之即取持去。复白世尊。佛言：‘听汝手自取之，持去至净人所著地，还如法受食之。’诸比丘白佛：‘齐谷贵已来，愿世尊听诸比丘食残宿食、手自作食、自得取果。’佛言：‘齐谷贵已来可尔。’若比丘中前得食，更至余处得食已足，还来以此食施施主。时世 现代汉语译本：又一次，世尊在波罗奈（Bārāṇasī，古印度城市名），当时世道饥荒，众僧都聚集谷米在界外安顿，人们都偷拿谷米离去。众比丘辗转相告，前去禀告世尊。佛说：‘饥荒之年允许谷米在界里，乃至药草也如此。’ 又一次，世道饥荒谷米昂贵，人们没有礼义。众比丘在界外煮熟食物，有力气的人都成团成把地拿走。众比丘禀告佛，佛说：‘允许你们在界里煮熟食物、在界内食用。’又有沙弥（Śrāmaṇera，佛教术语，指出家后尚未受具足戒的男子）和净人（Upāsaka，佛教术语，指在家信徒）分减拿走，又禀告世尊。佛说：‘允许众比丘亲手煮熟食物。’ 当时世尊在舍卫国（Śrāvastī，古印度城市名）。有一位生病的比丘经常食用粥，檀越（Dānapati，佛教术语，指施主）每天为他送粥。赶上有一天城门关闭，送粥的人无法前来，比丘没有食物可吃。佛就为这位生病的比丘，在界里通过白二羯磨（jñapti-dvitiya-karma，佛教术语，一种僧团的议事方式）结净厨处，允许他在这净处煮粥食用。当时众比丘产生疑问，认为这位比丘食用了共宿食、界里煮熟的饭食、亲手做的食物。佛说：‘不是宿食、不是界里煮熟的食物、不是亲手做的。乃至药草也如此。’ 当时世尊在波罗奈国（Bārāṇasī，古印度城市名）。当时世道饥荒，众比丘沿着道路行走，看见成熟的果实都落在地上，不能自己取用，要等待净人（Upāsaka，佛教术语，指在家信徒）到来。后来有在家信徒来到，就拿走了果实。比丘禀告佛。佛说：‘允许你们用草覆盖果实，等待净人。’用草覆盖果实等待净人期间，又有在家信徒来掀开草，看见果实就拿走了。又禀告世尊。佛说：‘允许你们亲手取用果实，拿到净人所在的地方放在地上，再如法受用食用。’众比丘禀告佛：‘自从谷米昂贵以来，希望世尊允许众比丘食用剩余的宿食、亲手做的食物、自己取得的果实。’佛说：‘自从谷米昂贵以来可以这样做。’如果比丘在上午得到食物，再去其他地方得到食物已经足够，回来后把这些食物施舍给施主。当时世道
English
English version: Again, at one time, the World-Honored One was in Bārāṇasī (Bārāṇasī, an ancient Indian city). At that time, there was a famine, and all the monks gathered grain and rice outside the boundary to settle down, but people stole and took it away. The monks told each other and went to inform the World-Honored One. The Buddha said, 'In famine years, grain and rice are allowed within the boundary, and so are medicinal herbs.' Again, at one time, there was a famine, and grain was expensive, and people had no sense of propriety. The monks cooked food outside the boundary, and those with strength grabbed and took it away in handfuls. The monks told the Buddha, and the Buddha said, 'You are allowed to cook food within the boundary and eat it within the boundary.' Then Śrāmaṇeras (Śrāmaṇera, a Buddhist term referring to a male who has left home but has not yet received full ordination) and Upāsakas (Upāsaka, a Buddhist term referring to a lay follower) divided and took it away, and they informed the World-Honored One again. The Buddha said, 'The monks are allowed to cook food themselves.' At that time, the World-Honored One was in Śrāvastī (Śrāvastī, an ancient Indian city). There was a sick monk who often ate porridge, and a Dānapati (Dānapati, a Buddhist term referring to a benefactor) sent it to him every day. One day, the city gate was closed, and he could not come, and the monk had no food to eat. The Buddha then established a clean kitchen area within the boundary for this sick monk through jñapti-dvitiya-karma (jñapti-dvitiya-karma, a Buddhist term referring to a method of deliberation in the Sangha), allowing him to cook and eat porridge in this clean place. At that time, the monks were suspicious, thinking that this monk was eating leftover food, cooked food within the boundary, and food made by himself. The Buddha said, 'It is not leftover food, not cooked food within the boundary, and not made by himself. And so are medicinal herbs.' At that time, the World-Honored One was in the country of Bārāṇasī (Bārāṇasī, an ancient Indian city). At that time, there was a famine, and the monks walked along the road and saw ripe fruits fallen on the ground, but they could not take them themselves and had to wait for an Upāsaka (Upāsaka, a Buddhist term referring to a lay follower) to come. Later, a layperson came and took the fruits away. The monks told the Buddha. The Buddha said, 'You are allowed to cover the fruits with grass and wait for an Upāsaka.' While covering the fruits with grass and waiting for an Upāsaka, another layperson came, uncovered the grass, saw the fruits, and took them away. They told the World-Honored One again. The Buddha said, 'You are allowed to take the fruits yourself, take them to the place where the Upāsaka is, put them on the ground, and then receive and eat them according to the Dharma.' The monks told the Buddha, 'Since the price of grain has been high, we hope that the World-Honored One will allow the monks to eat leftover food, food made by themselves, and fruits obtained by themselves.' The Buddha said, 'Since the price of grain has been high, it is allowed.' If a monk obtains food in the morning and then obtains enough food elsewhere, he can return and give this food to the benefactor. At that time, the world --------------------------------------------------------------------------------
Chinese
饥俭，施主即食。比丘往白佛：‘昨日有残食，与施主，望后日得食。施主即自食。’佛言：‘荒年听无施主得自举食。’时有大德众僧，为国王大臣所重，诸檀越请入聚落食。食已余残持来到寺，与余比丘。‘欲食者，若世俭时不作残食得食，至丰时与施主作残食法然后得食。若于后时谷贵人民饥馑。诸比丘食后得果欲食者，不作残食法亦得食；后丰已不得。俭时若比丘得种种草根及药根可食者，无施主得自举食；后丰时不得。’ “云何名受迦絺那衣如法？众僧齐集、现前无留难，檀越施新如法衣，应受。如法者，非锦衣、非上色衣，是名如法衣。界内众僧病者、营三宝事者与欲，然后白二羯磨，是名如法。云何不名受？非法群品、界外众僧，是名不受。 “舍迦絺那衣法。五月已满，众僧齐集、现前无留难者，界内众僧如法与欲，白二羯磨不作余羯磨，是名如法舍。有八种舍迦絺那衣：一者受衣已后出园，是名去后舍。二若比丘受功德衣已，出寺游行求索在外，闻僧已舍衣竟，作是念：‘我当更求余衣。’是名尽时舍。三受功德衣已，出外游行讫，闻寺上已舍衣竟，作是念：‘我今更不求衣。’是名究竟舍。四若比丘受衣已，出外求衣，得衣已贼即盗衣，闻寺上已舍竟，是名失时舍。五若比丘受衣 现代汉语译本： 饥荒之年，如果没有施主，比丘可以自己取食。有比丘禀告佛陀：‘昨天有剩余的食物，给了施主，希望后天能得到食物。结果施主自己吃了。’佛陀说：‘荒年允许没有施主的情况下，比丘可以自己取食。’当时有一些德高望重的僧侣，受到国王大臣的尊重，许多施主邀请他们到村落里去吃饭。吃完后，他们把剩余的食物带回寺庙，分给其他的比丘。‘想吃的，如果在世道不好的时候，没有做残食法也能吃；到了丰收的时候，要对施主的食物做了残食法才能吃。如果在以后的日子里，谷物昂贵，人民饥饿，比丘们饭后得到水果想吃，不做残食法也可以吃；以后丰收了就不可以了。饥荒的时候，如果比丘得到各种草根和药根可以吃的，没有施主的情况下可以自己取食；丰收的时候不可以。’ ‘怎样才算是如法地接受迦絺那衣（Kathina，一种布施的僧衣）呢？众僧聚集，没有阻碍，施主布施新的如法衣，就应该接受。如法的衣服，不是锦衣，也不是上等颜色的衣服，这才是如法衣。界内的众僧，有生病的，或者有营建三宝事情的，都给予同意，然后进行白二羯磨（Baini-kamma，一种僧团的仪式），这才是如法。怎样才算是不接受呢？非法的群体，界外的众僧，这就算是不接受。’ ‘舍迦絺那衣（Kathina，一种布施的僧衣）的方法。五个月已满，众僧聚集，没有阻碍，界内的众僧如法地给予同意，进行白二羯磨，不做其他的羯磨，这才是如法地舍弃。有八种舍迦絺那衣的情况：第一种是接受衣服之后离开寺院，这叫做去后舍。第二种是如果比丘接受了功德衣之后，离开寺院去**乞讨，在外面，听到僧团已经舍迦絺那衣完毕，心里想：‘我应当再去求其他的衣服。’这叫做尽时舍。第三种是接受了功德衣之后，出去**乞讨完毕，听到寺院里已经舍迦絺那衣完毕，心里想：‘我现在不再求衣服了。’这叫做究竟舍。第四种是如果比丘接受了衣服之后，出去求衣，得到衣服后被贼偷走了，听到寺院里已经舍迦絺那衣完毕，这叫做失时舍。第五种是如果比丘接受了衣服