English
English version: In times of famine, if there is no donor, the Bhikkhu (Buddhist monk) may take food for himself. A Bhikkhu reported to the Buddha: 'Yesterday there was leftover food, which I gave to a donor, hoping to receive food the day after. But the donor ate it himself.' The Buddha said: 'In famine years, if there is no donor, Bhikkhus are allowed to take food for themselves.' At that time, there were some virtuous monks who were respected by the king and ministers, and many donors invited them to eat in the villages. After eating, they brought the leftover food back to the monastery and shared it with the other Bhikkhus. 'Those who want to eat, if it is a time of hardship, can eat without performing the 'residual food' procedure; when it is a time of plenty, they must perform the 'residual food' procedure on the donor's food before eating it. If in later times, grains are expensive and people are starving, Bhikkhus who obtain fruit after meals and want to eat it may do so without performing the 'residual food' procedure; this is not allowed after a time of plenty. In times of famine, if Bhikkhus obtain various edible grass roots and medicinal roots, they may take them for themselves without a donor; this is not allowed in times of plenty.' 'How is the acceptance of the Kathina robe (Kathina, a type of monastic robe offered as alms) considered lawful? When the Sangha (monastic community) gathers, without any hindrances, and a donor offers a new, lawful robe, it should be accepted. A lawful robe is not a brocade robe, nor a robe of superior color; this is considered a lawful robe. If the monks within the boundary are sick or engaged in the affairs of the Three Jewels, they give their consent, and then the Baini-kamma (Baini-kamma, a type of Sangha ritual) is performed; this is considered lawful. How is it considered not accepted? An unlawful group, monks outside the boundary, this is considered not accepted.' 'The method of relinquishing the Kathina robe (Kathina, a type of monastic robe offered as alms). After five months have passed, when the Sangha gathers, without any hindrances, the monks within the boundary lawfully give their consent, and the Baini-kamma is performed, without performing any other kamma; this is considered lawful relinquishment. There are eight situations for relinquishing the Kathina robe: The first is when one leaves the monastery after receiving the robe; this is called 'relinquishment after departure.' The second is if a Bhikkhu, after receiving the merit robe, leaves the monastery to **beg for alms, and while outside, hears that the Sangha has completed the relinquishment of the Kathina robe, and thinks: 'I should go and seek other robes.' This is called 'relinquishment at the end of the time.' The third is if one receives the merit robe, goes out to **beg for alms, and hears that the monastery has completed the relinquishment of the Kathina robe, and thinks: 'I will no longer seek robes.' This is called 'ultimate relinquishment.' The fourth is if a Bhikkhu receives the robe, goes out to seek robes, and after obtaining a robe, it is stolen by a thief, and then hears that the monastery has completed the relinquishment of the Kathina robe; this is called 'relinquishment at the time of loss.' The fifth is if a Bhikkhu receives the robe.' --------------------------------------------------------------------------------
Chinese
已，出外乞索望得衣，乞不得，闻寺上已舍迦絺那衣，是名希望断时舍。六若比丘受衣已，出外求索，闻寺上已舍，作是念：‘我当更求三衣。’是名闻时舍。七若比丘受衣已，出界外行，望得即还，经多日回在界外，闻寺上已舍衣，是名在界外舍。八若比丘受衣已，出外求衣，若得不得即来还寺，及僧舍衣，是名如法舍。除此八种已，非法群品皆不名受亦不名舍。 “分亡比丘物。衣钵坐具、针毡綖囊、拘执衣毛深三指、伞盖剃刀，是名可分众具。尊者迦叶惟说曰：‘分亡比丘物法，先将亡者去藏已，众僧还来到寺。现前僧应集，集已取亡比丘物着众僧前，遣一人分处。可分、不可分物，各别着一处。三衣与看病者，余物现前僧应分。若有奴婢应放令去，若不放应使作僧祇净人，象驼马牛驴与寺中常住僧运致。此亡比丘若有生息物在外，应遣寺中僧祇净人推觅取之，得已入此寺常住僧。瓦铁所作，应可分物。铁杓铁镯[金*(亡/(睾-幸+(月*姹)))]、斤斧五尺刀、户钩针筒、刀子剪刀、铁杖香炉火炉槃、伞盖盖茎香筒，如是等广知。大铜盂小铜盂、镯[金*(亡/(睾-幸+(月*姹)))]铜杖，如是等名数皆如铁也。何故名重衣？重有二种：一者价重、二者能遮寒，故名为重。衣者要净受持， 现代汉语译本：如果比丘已经接受了衣服，然后外出乞讨希望得到衣服，但没有乞讨到，听说寺院已经分发了迦絺那衣（Kāṣāya-cīvara，一种功德衣），这称为希望断绝时的舍弃。如果比丘接受了衣服后，外出求索，听说寺院已经分发了迦絺那衣，心想：‘我应当再去求三衣（tricīvara，僧侣的三件主要衣物）。’这称为听到消息时的舍弃。如果比丘接受了衣服后，出界外行走，希望得到衣服后立即返回，经过多日回到界外，听说寺院已经分发了衣服，这称为在界外舍弃。如果比丘接受了衣服后，外出求衣，无论得到与否都立即返回寺院，并将衣服交给僧团，这称为如法舍弃。除了这八种情况，其他不符合规定的行为都不能称为接受，也不能称为舍弃。 分配亡故比丘的遗物。衣、钵（pātra，食器）、坐具（niṣīdana，坐垫）、针毡（sūcīvastra，缝纫用具）、綖囊（yāpana，滤水囊）、拘执衣毛（kaupīna，遮羞布）深三指、伞盖（chatra，伞）、剃刀（kṣura，剃须刀），这些是可以分配的物品。尊者迦叶（Mahākāśyapa）说：‘分配亡故比丘遗物的方法是，先将亡者的遗体移走，然后僧众回到寺院。现前僧众应当聚集，聚集后将亡故比丘的遗物放在僧众面前，派遣一人进行分配。可分配和不可分配的物品，分别放在不同的地方。三衣（tricīvara）给照顾病人的人，剩余的物品由现前僧众分配。如果有奴婢，应当放他们离开，如果不放，应当让他们做僧祇（saṃgha，僧团）的净人（kappiyakāraka，服务人员），象、驼、马、牛、驴用来为寺院的常住僧运送物资。如果这位亡故比丘有生息的财物在外，应当派遣寺院的僧祇净人去寻找并取回，得到后归入这座寺院的常住僧所有。瓦和铁所制作的物品，应当是可分配的物品。铁勺、铁镯、[金*(亡/(睾-幸+(月*姹)))]、斤斧、五尺刀、户钩、针筒、刀子、剪刀、铁杖、香炉、火炉、槃（pātra，钵）、伞盖、盖茎、香筒，像这些等等，可以广泛了解。大铜盂、小铜盂、镯[金*(亡/(睾-幸+(月*姹)))]、铜杖，像这些等等，名称都和铁器一样。为什么称为重衣（garuka-cīvara，贵重衣）？重有两种含义：一是价格贵重，二是能够遮挡寒冷，所以称为重衣。衣服需要清净地接受和持有，'
English
English version: If a bhikkhu (monk) has already received a robe, and then goes out begging hoping to get another robe, but does not get it, and hears that the monastery has already distributed the Kathina robe (Kāṣāya-cīvara, a robe of merit), this is called abandonment at the time of hope being cut off. If a bhikkhu, having received a robe, goes out seeking, and hears that the monastery has already distributed the Kathina robe, thinking: 'I should go and seek the three robes (tricīvara, the three main robes of a monk) again.' This is called abandonment upon hearing the news. If a bhikkhu, having received a robe, goes outside the boundary, hoping to get a robe and return immediately, and after many days returns to the outside of the boundary, and hears that the monastery has already distributed the robe, this is called abandonment outside the boundary. If a bhikkhu, having received a robe, goes out seeking a robe, whether he gets it or not, immediately returns to the monastery, and gives the robe to the Sangha (saṃgha, monastic community), this is called abandonment according to the Dharma. Apart from these eight cases, other non-compliant behaviors cannot be called acceptance, nor can they be called abandonment. Distributing the belongings of a deceased bhikkhu. Robes, alms bowl (pātra, eating vessel), sitting mat (niṣīdana, seat), needle case (sūcīvastra, sewing kit), water filter (yāpana, water strainer), loincloth (kaupīna, covering cloth) three finger-breadths deep, umbrella (chatra, parasol), razor (kṣura, shaving knife), these are distributable items. Venerable Mahākāśyapa said: 'The method of distributing the belongings of a deceased bhikkhu is to first remove the body of the deceased, and then the Sangha returns to the monastery. The present Sangha should gather, and after gathering, place the belongings of the deceased bhikkhu before the Sangha, and send one person to distribute them. Distributable and non-distributable items should be placed in separate places. The three robes (tricīvara) are given to the person caring for the sick, and the remaining items are distributed by the present Sangha. If there are slaves, they should be released, and if they are not released, they should be made kappiyakāraka (service personnel) of the Sangha (saṃgha, monastic community). Elephants, camels, horses, cattle, and donkeys are used to transport supplies for the resident Sangha in the monastery. If this deceased bhikkhu has property generating income outside, the kappiyakāraka of the monastery should be sent to find and retrieve it, and after obtaining it, it belongs to the resident Sangha of this monastery. Items made of tile and iron should be distributable items. Iron spoons, iron bracelets, [金*(亡/(睾-幸+(月*姹)))] , axes, five-foot knives, door hooks, needle cases, knives, scissors, iron staffs, incense burners, braziers, bowls (pātra, alms bowl), umbrellas, umbrella handles, incense tubes, like these and so on, can be widely understood. Large copper basins, small copper basins, bracelets [金*(亡/(睾-幸+(月*姹))], copper staffs, like these and so on, the names are all like ironware. Why is it called a heavy robe (garuka-cīvara, valuable robe)? Heavy has two meanings: one is that the price is high, and the other is that it can block the cold, so it is called a heavy robe. Robes need to be received and held purely,' --------------------------------------------------------------------------------
Chinese
不净不得。净有二种：一染已着色名为净；二者着色已安三点亦名为净。若衣作已浣染三点，诸檀越见，知是沙门服非外道衣，是故名为重衣。’尔时尊者毕陵伽婆蹉眼痛，随路而行，两脚相跋东行西倒不能进路。佛遥见之，问诸比丘：‘何以故？’尔时诸比丘白佛：‘眼痛不见道故。’尔时佛言：‘听着革屣。’尊者毕陵伽婆蹉为国人所重，或用罗网而施者，或与象马骆驼车乘及作一小寺施者。如此等施，佛皆听受之。尊者眼痛故，檀越为作琉璃𣚰。诸比丘白佛言：‘唯愿世尊听毕陵伽婆蹉畜此𣚰治眼痛。’佛言：‘此物价重，为病痛故听畜。’复有诸檀越持种种铜铁瓦瓶铜瓫铜盔如是等重物施，佛听畜之：‘若有人施柔软极价好衣，听作净施畜之。’复次师所有重物，弟子不得自取，僧与得取。弟子不持此物着僧前，僧不得自取羯磨分之。何以故，此物属四方僧故。何故复名重物者？前明重物就衣得名，今明重物就物得称。不应分者，若私有寺及寺中所有田业果树及象马骆驼牛驴，乃至床榻瓫瓶养生之具，皆亦如是属四方僧。若四方地外起大堂小房，此中所有物，现前僧不得分，亦属四方僧也。此事衣犍度中应广知。 “若粪扫衣在四方墙内者，比丘不应取也。衣若篱上及在城堑中，亦不应取。若穿墙作孔 现代汉语译本 ‘不净不能算作重物。所谓的‘净’有两种：一是经过染色，已经着色的称为‘净’；二是着色后，在上面点上三点，也称为‘净’。如果衣服制作完成后，经过洗涤、染色并点上三点，施主们看到后，就知道这是沙门（*Shramana，佛教出家修行者*）的服装，而不是外道的衣服，所以称为重衣。’ 当时，尊者毕陵伽婆蹉（*Pilindavatsa*）眼睛疼痛，在路上行走时，两脚互相绊倒，向东走却向西倒，无法前进。佛陀远远地看见了，问众比丘：‘这是什么缘故？’当时，众比丘禀告佛陀：‘因为他眼睛疼痛，看不见路。’当时，佛陀说：‘允许他穿鞋子。’ 尊者毕陵伽婆蹉受到国人的尊重，有人用罗网捕获猎物来供养他，有人赠送他大象、马、骆驼、车乘，甚至有人建造一座小寺庙来供养他。对于这些供养，佛陀都允许他接受。 尊者因为眼睛疼痛，施主们为他制作了琉璃瓶（*Sphatika，一种透明的矿物*）。众比丘禀告佛陀说：‘唯愿世尊允许毕陵伽婆蹉拥有这个琉璃瓶来治疗眼痛。’佛陀说：‘此物价值昂贵，因为他生病疼痛，所以允许他拥有。’ 又有施主们拿着各种铜铁瓦瓶、铜盆、铜盔等贵重物品来布施，佛陀允许僧团接受这些物品：‘如果有人布施柔软、极其昂贵的好衣服，允许将其作为净施（*净施，指供养僧众的物品*）来拥有。’ 此外，师父所有的贵重物品，弟子不得擅自拿取，必须经过僧团同意才能拿取。弟子不将这些物品放在僧团面前，僧团也不得擅自进行羯磨（*Karma，业*）分之。为什么呢？因为这些物品属于四方僧（*四方僧，指来自四面八方的僧众*）所有。 为什么又称为重物呢？前面所说的重物是就衣服而言，现在所说的重物是就物品本身而言。不应该分的东西，如果私有寺庙以及寺庙中所有的田地、产业、果树以及大象、马、骆驼、牛、驴，乃至床榻、盆瓶等生活用品，都同样属于四方僧所有。 如果在四方地之外建造大堂小房，这里面所有的物品，现前僧（*现前僧，指当前在此地的僧众*）不得分，也属于四方僧所有。这些事情在衣犍度（*衣犍度，律藏中关于衣服的章节*）中应该详细了解。 ‘如果粪扫衣（*Pamsukula，指丢弃的或无人认领的衣服*）在四方墙内，比丘不应该拿取。衣服如果在篱笆上或者在城壕中，也不应该拿取。如果穿墙打洞