English
English version 'Impure things are not considered 'heavy'. 'Purity' is of two kinds: first, that which is dyed and colored is called 'pure'; second, after coloring, adding three dots is also called 'pure'. If, after a garment is made, it is washed, dyed, and marked with three dots, donors will recognize it as the clothing of a Shramana (Buddhist renunciate) and not that of a heretic, hence it is called a 'heavy garment'.' At that time, Venerable Pilindavatsa (a disciple of the Buddha) had an eye ailment. As he walked along the road, his feet stumbled against each other, and he fell eastward when trying to go west, unable to proceed. The Buddha saw him from afar and asked the Bhikkhus (monks): 'What is the reason for this?' The Bhikkhus replied to the Buddha: 'It is because his eyes are painful and he cannot see the path.' Then the Buddha said: 'I allow him to wear leather shoes.' Venerable Pilindavatsa was highly respected by the people of the country. Some offered him game caught in nets, while others gave him elephants, horses, camels, carts, and even built small monasteries for him. The Buddha allowed him to accept such offerings. Because the Venerable's eyes were painful, donors made him a crystal (Sphatika) vessel. The Bhikkhus said to the Buddha: 'We beseech the World-Honored One to allow Pilindavatsa to keep this crystal vessel to treat his eye pain.' The Buddha said: 'This item is valuable; because he is sick and in pain, I allow him to keep it.' Furthermore, some donors offered various heavy items such as copper and iron pots, earthenware jars, copper basins, and copper helmets. The Buddha allowed them to be kept: 'If someone offers soft, extremely valuable, and fine garments, I allow them to be kept as a pure offering (an offering dedicated to the Sangha).' Moreover, a disciple must not take a heavy item belonging to the teacher without permission; it can only be taken with the Sangha's approval. If a disciple does not present the item to the Sangha, the Sangha must not take it and divide it through Karma (action, deed). Why? Because these items belong to the Sangha of the four directions (monks from all over). Why is it called a 'heavy item'? The previous explanation of 'heavy item' refers to garments, while the current explanation refers to the item itself. Things that should not be divided include private monasteries and all the fields, properties, fruit trees, elephants, horses, camels, cows, donkeys, even beds, pots, and items for sustenance within the monastery; all these belong to the Sangha of the four directions. If large halls and small rooms are built outside the land of the four directions, the items within them must not be divided by the Sangha present (the monks currently residing there); they also belong to the Sangha of the four directions. These matters should be understood in detail in the Garment Section (a section in the Vinaya Pitaka concerning clothing). 'If a discarded garment (Pamsukula, a discarded or unclaimed garment) is within the walls of the four directions, a Bhikkhu should not take it. If a garment is on a fence or in a moat, it should also not be taken. If one breaks through a wall to make a hole --------------------------------------------------------------------------------
Chinese
出死人处墙外衣，不应取也。佛所以制者，时世大疫死者无数，不能得远着冢间，穿墙外安之。王家有制，不听墙外安尸。禁防者即告令言：‘谁持此死人衣去？当使负死人着冢间。’诸人答曰：‘昨来沙门取之。’禁防即敕沙门：‘负死人着冢间弃之。’佛以是因缘制比丘不听取也。冢间死尸未坏者，此尸上衣不应取也。死尸上起塔，塔上所悬衣不应取。如是等粪扫衣皆不应取。有一比丘独别处住，得病命终。此比丘所有衣钵资生之具，应属现前僧。有一看病比丘不知法，持此衣物往诣世尊。佛即教言：‘汝持此衣物诣僧从僧乞。从上座一一应问，得几许分当施我。’一一乞乞已，众僧当为作白二羯磨施之。所以佛听乞者，此人有看病之功，是故佛听乞耳。复有所不应分物。何者？存在时所有经律，应分处与能读诵者。若不及分处，现前僧应与能读诵者，此物不应分卖也。若比丘独在聚落中白衣舍命终，后有比丘比丘尼式叉摩尼沙弥沙弥尼，随何者先来，檀越应用此物与之。若无来者，随何寺近，应施近寺众僧。 “何者名养生之具？人所须是。何者非养生之具？非人所用，名非养生。乃至畜生所须，名为养生。非畜生所须，名非养生。若比丘取他养生物，要语他，他与得取，不与不得取。畜生养生具，除解 现代汉语译本：从埋葬死人的地方或墙外的衣服，不应该拿取。佛陀制定此规定的原因是，当时世道大疫，死者无数，无法将死者运到遥远的坟墓间安葬，只能在墙外安放。而王家有规定，不允许在墙外安放尸体。负责禁防的人就会宣告说：‘谁拿走了这死人的衣服？要让他把死人背到坟墓间去。’众人回答说：‘是昨天来的沙门拿走了。’禁防的人就命令沙门：‘把死人背到坟墓间丢弃。’佛陀因为这个因缘，制定比丘不应该拿取死人衣物。坟墓间未腐烂的死尸，此尸体上的衣服不应该拿取。死尸上建造了塔，塔上悬挂的衣服不应该拿取。像这样的粪扫衣都不应该拿取。有一位比丘独自住在别处，得了病去世。这位比丘所有的衣钵和生活用具，应该属于现前僧团。有一位照顾病人的比丘不懂得规矩，拿着这些衣物去见世尊。佛陀就教导他说：‘你拿着这些衣物去僧团，向僧团乞求。从上座开始一一询问，能分给你多少。’一一乞求完毕后，众僧应当为他做白二羯磨（一种僧团仪式）施舍给他。佛陀允许他乞求的原因是，这个人有照顾病人的功劳，所以佛陀才允许他乞求。还有一些不应该分的东西。哪些呢？活着的时候所有的经律，应该分给能够读诵的人。如果来不及分，现前僧团应该给能够读诵的人，这些东西不应该分卖。如果比丘独自在聚落中白衣的家中去世，之后有比丘、比丘尼、式叉摩尼、沙弥、沙弥尼，无论谁先来，施主应该把这些东西给他们。如果没有人来，就应该施舍给最近的寺院的众僧。 ‘什么叫做养生之具（供养生活的物品）？’人所需要的就是。‘什么叫做非养生之具？’不是人所用的，就叫做非养生之具。乃至畜生所需要的，叫做养生之具。不是畜生所需要的，叫做非养生之具。如果比丘拿取他人的养生物品，一定要告诉对方，对方允许才能拿取，不允许就不能拿取。畜生的养生之具，除了...
English
English version: Clothes from a place where dead people are buried, or outside the wall, should not be taken. The reason the Buddha established this rule is that at that time, there was a great epidemic, and countless people died. It was impossible to transport the dead to distant tombs for burial, so they were placed outside the wall. However, the royal family had a rule that corpses were not allowed to be placed outside the wall. The person in charge of prohibition would announce: 'Who took the clothes of this dead person? He will have to carry the dead person to the tomb.' The people would answer: 'The Shramana who came yesterday took them.' The person in charge of prohibition would then order the Shramana: 'Carry the dead person to the tomb and discard him.' Because of this incident, the Buddha established that monks should not take the clothes of the dead. The corpse in the tomb that has not yet decayed, the clothes on this corpse should not be taken. If a pagoda is built on the corpse, the clothes hanging on the pagoda should not be taken. Such discarded clothes should not be taken. If a monk lives alone in a separate place and dies of illness, all the monk's robes and living utensils should belong to the Sangha (monastic community) present. If a monk who takes care of the sick does not know the rules and takes these items to the World Honored One, the Buddha would instruct him: 'Take these items to the Sangha and ask the Sangha for them. Ask each of the senior monks how much they can give you.' After asking each one, the Sangha should perform a 'White Second Karma' (a type of Sangha ritual) to give it to him. The reason the Buddha allows him to ask is that this person has the merit of taking care of the sick, so the Buddha allows him to ask. There are also some things that should not be divided. What are they? The Sutras and Vinaya (monastic rules) that one possesses while alive should be given to those who can recite them. If there is no time to divide them, the present Sangha should give them to those who can recite them. These items should not be sold. If a monk dies alone in the house of a layperson in a village, and later a Bhikshu (monk), Bhikshuni (nun), Shikshamana (novice nun), Shramanera (male novice), or Shramanerika (female novice) comes, whoever comes first, the donor should give these items to them. If no one comes, they should be given to the Sangha of the nearest temple. 'What is called 'sustenance' (items for supporting life)?' What people need. 'What is called 'non-sustenance'?' What is not used by people is called non-sustenance. Even what animals need is called sustenance. What animals do not need is called non-sustenance. If a monk takes another person's sustenance items, he must tell the person, and he can take them if the person gives permission, but he cannot take them without permission. Sustenance items for animals, except... --------------------------------------------------------------------------------
Chinese
语者，一不得取。解语者当问，与得取，不与不得取。比丘正应所畜物：钵、三衣、坐具、钵针綖囊及瓶瓫是。所不畜者，女人、金银、一切宝物、一切斗战之具、酒盛酒器，如此等物不应受畜。难陀比丘淫欲炽盛，有女为其作礼，即失不净女人头上。难陀及女二皆惭愧，即往白佛，佛教作囊盛之。佛听畜刀子，一用割皮；二用剪甲；三用破疮；四用截衣；五用割衣上毛缕；六用净果乃至食时种种须故，是以听畜。 “剃发法。但除头上毛及须，余处毛一切不听却也。所以剃发者，为除憍慢自恃心故。若发长，不得用剪刀甲，应用剃刀除之。佛所制剪刀者，六群比丘用剪刀剃发，诸比丘白佛。佛因六群制不得用剪刀。若比丘头上有疮，用剪刀绕疮甲之涂药。比丘不听作利木刀刮汗却毛也，若断一毛一突吉罗。除头上毛，若断，一一偷兰遮。是名剪发法。又复剃发者，如罗睺罗童子。佛尔时从尼拘陀树下来向迦维罗卫城乞食，时瞿夷共罗睺罗在高楼上，见佛来入城。瞿夷指佛语罗睺罗言：‘此是汝父。’罗睺罗即下楼诣佛作礼。佛手摩罗睺罗头已为极乐。佛问罗睺：‘汝乐出家不？’罗睺答言：‘乐欲出家。’即将罗睺至尼拘陀精舍，告舍利弗：‘与罗睺作和尚。’舍利弗白佛：‘云何教出家？’佛告舍利弗：‘ 现代汉语译本： 关于说话，不应该强行索取。想要理解说话的人应该询问，是否应该给予或不给予。比丘（bhiksu，佛教出家男众）应该拥有的物品是：钵（patra，食器）、三衣（tricivara，三种袈裟）、坐具（nisadana，坐垫）、钵针（patra-suci，缝补钵的针）、綖囊（sutrabandha，装针线的袋子）以及瓶瓫（kundi，水瓶）。不应该拥有的物品是：女人、金银、一切宝物、一切战斗的工具、盛酒的器皿，这些东西都不应该接受和拥有。难陀（Nanda，佛陀的堂弟）比丘淫欲炽盛，有一个女人为他行礼，他不小心把不净之物弄到了女人的头上。难陀和那个女人都感到惭愧，就去告诉佛陀，佛陀教他们用囊来盛放。佛陀允许比丘携带刀子，一是为了割皮；二是为了剪指甲；三是为了破疮；四是为了截衣；五是为了割衣服上的毛线；六是为了清洁水果乃至吃饭时各种需要，所以允许携带。 关于剃发的方法。只能去除头上的毛发和胡须，其他地方的毛发一概不允许去除。之所以要剃发，是为了去除骄慢和自恃之心。如果头发长了，不能用剪刀或指甲，应该用剃刀去除。佛陀最初禁止使用剪刀，是因为六群比丘（chabbaggiya，六个行为不端的比丘）用剪刀剃发，其他比丘告诉了佛陀。佛陀因此制定了禁止使用剪刀的规定。如果比丘头上有疮，可以用剪刀绕着疮口剪掉周围的头发以便涂药。比丘不允许制作锋利的木刀来刮汗或去除毛发，如果刮断一根毛发，就会犯一个突吉罗（dukkhata，轻罪）。去除头上的毛发，如果断了，每一根都会犯偷兰遮（sthulatyaya，重罪）。这就是剃发的方法。另外，关于剃发，就像罗睺罗（Rahula，佛陀的儿子）童子一样。当时佛陀从尼拘陀树（nyagrodha，榕树）下来到迦维罗卫城（Kapilavastu，释迦族居住的城市）乞食，当时瞿夷（Gopa，罗睺罗的母亲）和罗睺罗在高楼上，看见佛陀进入城中。瞿夷指着佛陀告诉罗睺罗说：‘这是你的父亲。’罗睺罗就下楼去向佛陀行礼。佛陀用手摩罗睺罗的头，感到非常高兴。佛陀问罗睺罗：‘你愿意出家吗？’罗睺罗回答说：‘愿意出家。’佛陀就带着罗睺罗到尼拘陀精舍（Nyagrodharama，榕树园精舍），告诉舍利弗（Sariputra，佛陀的十大弟子之一）：‘给罗睺罗做和尚。’舍利弗问佛陀：‘应该如何教他出家呢？’佛陀告诉舍利弗：‘