English
English version: Regarding speech, one should not forcibly take it. One who understands speech should ask whether to give or not to give. A bhiksu (Buddhist monk) should possess the following items: a patra (bowl), a tricivara (three robes), a nisadana (sitting cloth), a patra-suci (bowl needle), a sutrabandha (thread bag), and a kundi (water pot). What should not be possessed are: women, gold and silver, all treasures, all instruments of battle, and vessels for holding alcohol; such things should not be accepted or possessed. The bhiksu Nanda (Buddha's cousin) was overcome with lust. A woman paid respects to him, and he accidentally soiled the woman's head with impure matter. Both Nanda and the woman felt ashamed and went to tell the Buddha, who instructed them to use a bag to contain it. The Buddha allowed bhiksus to carry a knife, firstly for cutting skin; secondly for trimming nails; thirdly for lancing sores; fourthly for cutting cloth; fifthly for cutting threads on clothing; and sixthly for cleaning fruit and various other needs during meals, therefore it is allowed to carry. Regarding the method of shaving the head. Only the hair on the head and the beard should be removed; hair in other places is not allowed to be removed at all. The reason for shaving the head is to remove arrogance and self-reliance. If the hair grows long, one should not use scissors or fingernails, but should use a razor to remove it. The Buddha initially forbade the use of scissors because the chabbaggiya (group of six monks) used scissors to shave their heads, and other bhiksus told the Buddha. The Buddha therefore established the rule forbidding the use of scissors. If a bhiksu has a sore on his head, he may use scissors to cut the hair around the sore to apply medicine. Bhiksus are not allowed to make sharp wooden knives to scrape away sweat or remove hair; if one cuts off a single hair, one commits a dukkata (minor offense). Removing the hair on the head, if it is cut off, each hair constitutes a sthulatyaya (serious offense). This is the method of shaving the head. Furthermore, regarding shaving the head, it is like the story of the boy Rahula (Buddha's son). At that time, the Buddha came down from the nyagrodha tree (banyan tree) to Kapilavastu (city of the Sakyas) to beg for food. At that time, Gopa (Rahula's mother) and Rahula were on a high building, and saw the Buddha entering the city. Gopa pointed to the Buddha and told Rahula, 'This is your father.' Rahula then went downstairs to pay respects to the Buddha. The Buddha stroked Rahula's head and felt very happy. The Buddha asked Rahula, 'Do you want to become a monk?' Rahula replied, 'I want to become a monk.' The Buddha then took Rahula to the Nyagrodharama (Banyan Grove Monastery) and told Sariputra (one of Buddha's ten great disciples), 'Make Rahula a monk.' Sariputra asked the Buddha, 'How should I teach him to become a monk?' The Buddha told Sariputra, ' --------------------------------------------------------------------------------
Chinese
先与剃发着袈裟，教胡跪合掌，然后授三归五戒沙弥十戒。’此是初剃发着袈裟受三归五戒十戒之始。尔时白净王，闻罗睺罗出家，即来到佛所。礼佛足退坐一面，低头泣泪白佛：‘世尊兄弟已共出家，望罗睺罗继后，使宗庙不绝。云何度罗睺罗出家？’佛即为父王说出家种种功德大利，因此为后出家者作制：‘若欲出家，先白父母。父母不听，不得出家。’是名度沙弥法。出家求父母如法之初始也。 “佛在俱睒弥国，五师子意欲出家。不白父母辄来到寺求欲出家，僧即为剃发度出家。父母后时不知子所在，遍聚落求觅都不知处。复诣寺问诸沙门，皆言不见。入寺中房房求之，忽见其子已剃发出家。父母即慊说言：‘沙门释子云何妄语？实度人子皆言不见。’诸比丘即白世尊。佛言：‘从今已去，若出家者白父母，父母听许。欲度沙弥者，要白僧，剃发受三归五戒乃至沙弥戒。若僧不听，不得度沙弥。’出家度沙弥因缘毗尼中广说。诸比丘初出家，后时发生已长，往白世尊。佛言：‘听数数剃之。’此是初数数剃发因缘。尔时佛在王舍城。佛发已长，诸比丘中恭敬心故，无剃发者。有优波离童子，共父母来到佛所，见佛已即生此念：‘欲为如来剃发。’生此念已，长跪叉手白世尊言：‘今欲为佛剃发。愿大慈 现代汉语译本：先给他们剃发，穿上袈裟，教他们胡跪合掌，然后授予三归、五戒和沙弥十戒。’这是最初剃发、穿袈裟、受三归、五戒、十戒的开始。当时，净饭王（Suddhodana，释迦牟尼佛的父亲）听说罗睺罗（Rahula，释迦牟尼佛的儿子）出家，就来到佛陀处。礼拜佛足后退坐在一旁，低头哭泣着对佛说：‘世尊，兄弟们都已经出家了，希望罗睺罗能继承后代，使宗庙不至于断绝。怎么能允许罗睺罗出家呢？’佛陀就为父王讲述了出家的种种功德和巨大的利益，因此为后来的出家者制定了规定：‘如果想要出家，先要禀告父母。父母不同意，不得出家。’这叫做度沙弥法。这是出家请求父母允许的如法之初始。 佛陀在俱睒弥国（Kausambi，古印度城市）时，有五位师子（Simha，人名）想要出家。没有禀告父母就来到寺庙请求出家，僧人就给他们剃发，度他们出家。父母后来不知道儿子在哪里，在各个村落寻找，都不知道他们的下落。又到寺庙询问各位沙门（Sramana，出家修行者），都说没看见。进入寺庙的各个房间寻找，忽然看见他们的儿子已经剃发出家。父母就责备说：‘沙门释子（Sakyaputta-sramana，释迦牟尼佛的弟子）怎么能说谎呢？明明度了别人的儿子，却都说没看见。’各位比丘（Bhikkhu，出家男众）就禀告世尊。佛陀说：‘从今以后，如果有人要出家，要禀告父母，父母允许。想要度沙弥（Sramanera，出家男众，年龄较小）的，要禀告僧团，剃发，受三归、五戒乃至沙弥戒。如果僧团不同意，不得度沙弥。’出家度沙弥的因缘在毗尼（Vinaya，戒律）中详细说明。各位比丘最初出家，后来头发长了，去禀告世尊。佛陀说：‘允许经常剃发。’这是最初经常剃发的因缘。当时佛陀在王舍城（Rajagrha，古印度城市）。佛陀的头发已经长了，各位比丘因为恭敬的缘故，没有人为佛陀剃发。有一位优波离（Upali，人名）童子，和父母一起来到佛陀处，见到佛陀后就生起这样的念头：‘想要为如来（Tathagata，佛陀的称号）剃发。’生起这个念头后，长跪合掌对世尊说：‘现在想要为佛陀剃发。愿您大慈
English
English version: ‘First, shave their heads, clothe them in kasayas (袈裟，robes), teach them to kneel with palms together, and then bestow the Three Refuges, Five Precepts, and the Ten Precepts of a Sramanera (沙弥，novice monk).’ This is the beginning of the initial shaving of hair, wearing of kasayas, and receiving of the Three Refuges, Five Precepts, and Ten Precepts. At that time, King Suddhodana (净饭王，father of Siddhartha Gautama), upon hearing that Rahula (罗睺罗，son of Siddhartha Gautama) had left home, came to the Buddha. He bowed at the Buddha's feet, retreated to sit on one side, and, with his head lowered and tears flowing, said to the Buddha: ‘World Honored One, my brothers have already left home. I hoped that Rahula would continue the lineage so that the ancestral temples would not be cut off. How can you allow Rahula to leave home?’ The Buddha then spoke to the king about the various merits and great benefits of leaving home, and therefore established a rule for those who would leave home later: ‘If you wish to leave home, first inform your parents. If your parents do not consent, you may not leave home.’ This is called the method of ordaining a Sramanera. This is the initial proper way of seeking permission from parents to leave home. When the Buddha was in Kausambi (俱睒弥国，ancient Indian city), five Simhas (师子，lion, a name) wished to leave home. Without informing their parents, they came to the temple seeking to leave home, and the Sangha (僧，monastic community) shaved their heads and ordained them. Later, the parents did not know where their sons were, and searched for them in every village, but could not find them. They went to the temple and asked the Sramanas (沙门，ascetics), who all said they had not seen them. Entering the rooms of the temple and searching, they suddenly saw that their sons had already shaved their heads and left home. The parents then reproached, saying: ‘How can the Sakyaputta-sramanas (沙门释子，disciples of Sakyamuni Buddha) lie? They have ordained other people's sons, yet they all say they have not seen them.’ The Bhikkhus (比丘，monks) then reported this to the World Honored One. The Buddha said: ‘From now on, if someone wishes to leave home, they must inform their parents, and the parents must consent. If you wish to ordain a Sramanera, you must inform the Sangha, shave their head, and have them receive the Three Refuges, Five Precepts, and even the Sramanera precepts. If the Sangha does not consent, you may not ordain a Sramanera.’ The causes and conditions for leaving home and ordaining a Sramanera are explained in detail in the Vinaya (毗尼，monastic discipline). The Bhikkhus, having initially left home, later had their hair grow long, and went to report this to the World Honored One. The Buddha said: ‘You are allowed to shave it frequently.’ This is the cause and condition for the initial frequent shaving of hair. At that time, the Buddha was in Rajagrha (王舍城，ancient Indian city). The Buddha's hair had grown long, and because of their respect, none of the Bhikkhus shaved the Buddha's hair. There was a boy named Upali (优波离，a name), who came to the Buddha with his parents, and upon seeing the Buddha, he had this thought: ‘I wish to shave the Tathagata's (如来，title of the Buddha) hair.’ Having this thought, he knelt with palms together and said to the World Honored One: ‘I now wish to shave the Buddha's hair. May your great compassion --------------------------------------------------------------------------------
Chinese
听许。’佛即令其剃发。父母在边白世尊言：‘剃发善不？’佛言：‘剃发甚善，但身近来逼。’童子小却身举头，父母复问言：‘剃发善不？’佛言：‘善，但举头大高。’小复下头，父母复问佛：‘剃发善不？’佛言：‘善，但出息大粗。’此童子即不出息，入第四禅。佛告阿难：‘此童子入第四禅，汝可取其手中剃刀。’阿难即取。此童子所以敢剃如来发者，有三因缘：一者愚痴故剃；二者如来神力欲令得第四禅故剃；三者欲令后代众生知剃发有大功德故剃。佛当欲剃发时，告语诸人：‘此发不可故衣故器盛之，当用新物。’当剃发时，瞿波罗王子来到佛所，从世尊乞发持还国供养，佛即许之。王子即复咨启世尊：‘此发应以何等器盛之供养？’佛言：‘应用七宝作器盛之供养。’即如佛教造七宝瓶而用盛之。复问世尊：‘若去时象马车乘人肩头上，于尔许处应乘何处去？’佛言：‘皆得。但去时应作种种伎乐将去。’王子如佛教去，路上闻有别国贼来，即路中作一大塔供养佛发，此塔名为佛发塔也。尊者迦叶惟说曰：‘夫剃发法，上座应先剃。’复有一说，发长者应先剃。复有一义，先洗头者应先剃。复有一义，有事因缘欲行者应先剃。是名如法剃发。 “复次比丘法，不应故杀众生食。食有三处：一 现代汉语译本 听许。’佛陀就让给他剃发。他的父母在旁边问世尊说：‘剃发好吗？’佛陀说：‘剃发很好，但是身体靠得太近了。’童子稍微向后退了退身体，抬起头，他的父母又问：‘剃发好吗？’佛陀说：‘好，但是头抬得太高了。’童子又稍微低下头，他的父母又问佛陀：‘剃发好吗？’佛陀说：‘好，但是呼吸太粗重了。’这个童子立刻停止呼吸，进入了第四禅定。佛陀告诉阿难：‘这个童子进入了第四禅定，你可以取走他手中的剃刀。’阿难就取走了剃刀。这个童子之所以敢剃如来的头发，有三个因缘：一是由于愚痴而剃；二是如来运用神力，想让他得到第四禅定而剃；三是想让后代的众生知道剃发有很大的功德而剃。佛陀将要剃发时，告诉众人：‘这些头发不能用旧衣服旧器皿盛放，应当用新的东西。’当剃发时，瞿波罗（Gopala，人名）王子来到佛陀处所，向世尊乞讨佛发，带回国供养，佛陀就答应了他。王子又请教世尊：‘这头发应该用什么样的器皿盛放供养？’佛陀说：‘应该用七宝制作的器皿盛放供养。’于是按照佛陀的教导，制造了七宝瓶来盛放佛发。又问世尊：‘如果运送时用大象、马车、或者人扛在肩上，在这些方式中应该用哪种方式运送？’佛陀说：‘都可以。但是运送时应该演奏各种乐器护送。’王子按照佛陀的教导运送佛发，路上听说有别的国家的盗贼来了，就在路中间建造了一座大塔来供养佛发，这座塔就叫做佛发塔。尊者迦叶（Kasyapa，佛陀十大弟子之一）曾经这样说：‘剃发的规矩，应该是上座先剃。’还有一种说法，头发长的人应该先剃。还有一种说法，先洗头的人应该先剃。还有一种说法，有事情因缘要出行的人应该先剃。这叫做如法的剃发。 ‘其次，比丘的戒律，不应该故意杀害众生来食用。食物有三种来源：一