English
English version ‘Listen.’ The Buddha then ordered him to shave his head. His parents, standing nearby, asked the World Honored One: ‘Is shaving the head good?’ The Buddha said: ‘Shaving the head is very good, but the body is too close.’ The boy slightly moved his body back and raised his head. His parents asked again: ‘Is shaving the head good?’ The Buddha said: ‘Good, but the head is raised too high.’ The boy lowered his head slightly again, and his parents asked the Buddha again: ‘Is shaving the head good?’ The Buddha said: ‘Good, but the breath is too coarse.’ This boy immediately stopped breathing and entered the fourth Dhyana (fourth level of meditative absorption). The Buddha told Ananda (one of the ten principal disciples of the Buddha): ‘This boy has entered the fourth Dhyana, you can take the razor from his hand.’ Ananda then took it. The reason why this boy dared to shave the Tathagata's (another name for Buddha) hair was due to three causes: first, he shaved it out of ignorance; second, the Tathagata used his divine power to let him attain the fourth Dhyana; third, he wanted to let future generations know that shaving the head has great merit. When the Buddha was about to shave his head, he told everyone: ‘This hair cannot be stored in old clothes or old vessels, it should be stored in new things.’ When the hair was being shaved, Prince Gopala (Gopala, a proper noun) came to the Buddha's place and begged the World Honored One for the Buddha's hair to take back to his country for offering. The Buddha then granted his request. The prince then inquired of the World Honored One: ‘What kind of vessel should be used to store and offer this hair?’ The Buddha said: ‘A vessel made of the seven treasures should be used to store and offer it.’ Then, according to the Buddha's teachings, a seven-treasure bottle was made to store the Buddha's hair. He also asked the World Honored One: ‘If transporting it by elephant, horse-drawn carriage, or carried on people's shoulders, which of these methods should be used?’ The Buddha said: ‘All are acceptable. But when transporting it, various musical instruments should be played to escort it.’ The prince transported the Buddha's hair according to the Buddha's teachings. On the way, he heard that thieves from another country were coming, so he built a large pagoda in the middle of the road to offer to the Buddha's hair. This pagoda is called the Buddha's Hair Pagoda. Venerable Kasyapa (Kasyapa, one of the ten principal disciples of the Buddha) once said: ‘The rule for shaving the head is that the senior monk should be shaved first.’ There is also another saying that the person with long hair should be shaved first. There is also another saying that the person who washes their head first should be shaved first. There is also another saying that the person who has a reason to travel should be shaved first. This is called shaving the head according to the Dharma (teachings of the Buddha).’ ‘Furthermore, the Bhikkhu's (Buddhist monk) precepts state that one should not intentionally kill living beings for food. There are three sources of food: one’ --------------------------------------------------------------------------------
Chinese
见、二闻、三疑，如此等三处不应食也。若有檀越欲祀天时作意：‘其有来者皆应与食。’无分别心所杀众生，俟一切来者。比丘若得如此处肉，不应食也。 “又于一时佛在毗舍离，谷贵世荒乞食难得。比丘中有神力者，乘其通力至外道国乞食。诸外道人见比丘来乞，慊其不净，以食着地舍之而去。诸比丘白佛：‘食难得故，乘神通力至外道国乞食。外道见之污贱，以食着地舍之而去。此当云何？’佛言：‘虽手不受，将来着前已是与竟。汝等但受之，此即是受食。’是名故作受用。 “不与毗尼合者，法名非法、非法名法，乃至说名非说、非说名说，是名不与毗尼合。又复不合者，比丘语诸比丘言：‘我不能学此法，何用微细事为？大德！我亦知此法入毗尼、入修妒路。’如是广应知，是名不合毗尼。合毗尼者，如佛所说，此应作此不应作，此犯此非犯，如是不违佛所说，是名合毗尼义。 “云何名为人养生具？众僧净人是。非人养生具，象驼马驴牛，能与僧远致者，名为非人养生具。 “云何名为食果？尔时王舍城有大长者，此长者大有果树。长者遣人持果供养众僧，语使人言：‘汝到寺，当觅跋难陀释子示果，行与众僧。’当于尔时，跋难陀出外食，比来顷日已过中，诸比丘竟不得 现代汉语译本： ‘见、闻、疑’这三种情况下，都不应该食用肉。如果施主想要祭祀天神，心想：‘凡是来的人都应该给他们食物。’没有分别心地杀害众生，等待所有来者。比丘如果得到这种地方的肉，不应该食用。 又一次，佛陀在毗舍离城，当时谷物昂贵，世道荒凉，乞食很难。比丘中有具神通者，运用神通力到外道国家乞食。那些外道之人看见比丘来乞食，嫌弃他们不干净，把食物放在地上，然后离去。众比丘禀告佛陀：‘因为食物难得，所以运用神通力到外道国家乞食。外道看见我们，觉得我们污秽低贱，把食物放在地上，然后离去。这该怎么办呢？’佛陀说：‘即使他们没有用手递给我们，但把食物放在我们面前，就已经算是给予了。你们只管接受，这就是接受食物。’这叫做故意受用。 不符合毗尼（Vinaya，戒律）的情况是，把合法的说成非法，把非法的说成合法，乃至把该说的说成不该说的，把不该说的说成该说的，这叫做不符合毗尼。还有一种不符合的情况是，比丘对比丘们说：‘我不能学这些戒律，要这些细微的事情做什么？大德！我也知道这些法是属于毗尼，属于修妒路（Sutra，经）。’像这样广泛地应该知道，这叫做不符合毗尼。符合毗尼的情况是，如佛陀所说，这个应该做，这个不应该做，这个犯戒，这个不犯戒，像这样不违背佛陀所说，这叫做符合毗尼的意义。 什么叫做人所用的生活必需品？就是僧众和净人。什么叫做非人所用的生活必需品？就是象、骆驼、马、驴、牛，能够为僧众从远处运送东西的，叫做非人所用的生活必需品。 什么叫做食果？当时在王舍城有一位大长者，这位长者有很多果树。长者派人拿果子供养僧众，告诉使者说：‘你到寺庙后，要找到跋难陀（Bhadanta）释子，把果子给他看，让他分给僧众。’当时，跋难陀外出吃饭，等他回来的时候，已经过了中午，众比丘都没有得到果子。
English
English version: 'Seeing, hearing, and suspecting' – in these three situations, one should not eat meat. If a donor wishes to make offerings to the gods, intending: 'Whoever comes should be given food,' killing sentient beings without discrimination, waiting for all who come, a Bhikshu (monk) should not eat meat obtained from such a place. Once, the Buddha was in Vaishali (a city in ancient India). Grain was expensive, the world was desolate, and it was difficult to beg for food. Among the Bhikshus, some had supernatural powers and used them to beg for food in foreign countries. When the non-Buddhist people saw the Bhikshus coming to beg, they disliked their impurity and threw the food on the ground before leaving. The Bhikshus reported to the Buddha: 'Because food is difficult to obtain, we use our supernatural powers to beg for food in foreign countries. The non-Buddhists see us as impure and lowly, throwing the food on the ground before leaving. What should we do?' The Buddha said: 'Even if they do not give it to you by hand, placing it in front of you is considered giving. You may accept it; this is accepting food.' This is called intentionally accepting and using. What does not accord with the Vinaya (monastic code of conduct) is calling what is lawful unlawful, calling what is unlawful lawful, even calling what should be said unspeakable, and calling what should not be said speakable. This is called not according with the Vinaya. Another instance of not according is when a Bhikshu says to other Bhikshus: 'I cannot learn these precepts. What is the use of these trivial matters? Venerable ones! I also know that these teachings belong to the Vinaya and the Sutra (discourses of the Buddha).' Such things should be widely known. This is called not according with the Vinaya. What accords with the Vinaya is as the Buddha said: 'This should be done, this should not be done, this is an offense, this is not an offense.' Not contradicting what the Buddha said is called according with the meaning of the Vinaya. What are the necessities of life used by humans? They are the Sangha (monastic community) and the lay attendants. What are the necessities of life used by non-humans? They are elephants, camels, horses, donkeys, and cows, which can transport goods from afar for the Sangha. These are called necessities of life used by non-humans. What is called 'eating fruit'? At that time, in Rajagriha (an ancient city in India), there was a wealthy elder who had many fruit trees. The elder sent someone to offer fruit to the Sangha, telling the messenger: 'When you arrive at the monastery, find Bhadanta (venerable) and show him the fruit, and have him distribute it to the Sangha.' At that time, Bhadanta had gone out to eat, and by the time he returned, it was past noon, and the Bhikshus had not received the fruit. --------------------------------------------------------------------------------
Chinese
果食。尔时世尊游蜜蜂林中。有一比丘病，须服呵梨勒，诸比丘白佛。佛即听服三果：呵梨勒、毗醯勒、阿摩勒。随病因缘，若不差，尽形服之。又于一时，毗舍佉鹿母外大得果来，此果甜美不敢自食，即请佛及僧设食，兼欲与果供养佛及僧。佛众僧食已起去，毗舍佉鹿母事多匆务忘不行果。去后乃忆，内自思惟：‘本所以请佛及僧者，缘有此果欲用供养。云何忘去？’即遣人担果诣佛及僧。僧心中生疑不敢辄受，即便白佛。佛言：‘当作残食法食之无咎。’僧净地中忽生果树，此树长大，有枝曲向不净地中。佛语诸比丘：‘遣净人绳击牵向净地。’后诸比丘心疑：‘此果本在不净处，今牵在净处，为得食不？’佛言：‘若果落不净地者不得食，不落者得食。’复有果生不净地中，但枝及蔓皆向净地。‘若落净地者得食，不落者不得食。’又于一时，诸比丘大得种种果，但人少果多食不可尽。残者不知何处用？白佛。佛言：‘听捺破取汁，至初夜得饮。若不至初夜、汁味有异成苦酒者，不得饮也。’何以故？此酒两已成故。有比丘不净果而食。外道讥慊言：‘诸比丘无慈心，此果有命，云何食生命也？’为世慊故，佛即制：‘诸比丘！果要净而食，不净不得食。净有五种：一火净；二刀净；三鸟净；四果上自有坏处净 现代汉语译本：果实。当时，世尊（Bhagavan，佛的尊称）在蜜蜂林中游化。有一位比丘（Bhiksu，佛教出家男众）生病，需要服用呵梨勒（Haritaki，一种药用植物）。众比丘禀告佛陀。佛陀便允许服用三种果实：呵梨勒、毗醯勒（Bibhitaki，另一种药用植物）、阿摩勒（Amalaki，又一种药用植物）。根据病情的因缘，如果病没有好转，可以终身服用。又有一次，毗舍佉鹿母（Visakha Mrgamata，一位著名的女居士）从外面得到很多果实，这些果实甜美，她不敢自己食用，于是邀请佛陀和僧众前来应供，并想用这些果实供养佛陀和僧众。佛陀和僧众用斋完毕起身离去，毗舍佉鹿母因为事务繁忙，忘记了供养果实。离去之后才想起，内心自忖：‘我本来邀请佛陀和僧众前来，就是因为有这些果实想要用来供养，怎么忘记了呢？’于是派人将果实送到佛陀和僧众处。僧众心中生疑，不敢贸然接受，便禀告佛陀。佛陀说：‘可以当作残食法食用，没有罪过。’僧众在干净的地上忽然长出一棵果树，这棵树长大后，有一根树枝弯曲伸向不干净的地方。佛陀告诉众比丘：‘派干净的人用绳子拉它，使它伸向干净的地方。’后来众比丘心生疑惑：‘这果实本来生长在不干净的地方，现在拉到干净的地方，可以食用吗？’佛陀说：‘如果果实掉落在不干净的地方就不能食用，没有掉落就可以食用。’又有果实生长在不干净的地方，但是树枝和藤蔓都伸向干净的地方。‘如果掉落在干净的地方就可以食用，没有掉落就不能食用。’又有一次，众比丘得到很多种果实，但是人少果实多，吃不完。剩下的不知道该怎么处理？禀告佛陀。佛陀说：‘可以捣碎取汁，在初夜（夜晚的前半段）可以饮用。如果没有在初夜饮用，果汁的味道变质成为苦酒，就不能饮用。’为什么呢？因为这酒已经变质了。有比丘食用不干净的果实。外道（Tirthika，指佛教以外的修行者）讥讽说：‘这些比丘没有慈悲心，这果实有生命，怎么可以吃有生命的食物呢？’为了避免世人的讥嫌，佛陀便制定：‘各位比丘！果实要净化之后才能食用，不净化就不能食用。净化有五种方法：一、火净；二、刀净；三、鸟净；四、果实本身有损坏的地方自然净化；’ 现代汉语译本：五、无虫净。是为五种净。若有虫食处，名曰虫净。若有鸟食处，名曰鸟啄净。若火烧处，名曰火净。若刀割处，名曰刀净。若无虫食处，名曰无虫净。是为五种净也。若比丘食如是五种净果，无有罪过。若比丘食不净果，则有罪过。是故，比丘当如是学。 现代汉语译本：复次，阿难（Ananda，佛陀的十大弟子之一，以记忆力强著称）！若比丘尼（Bhiksuni，佛教出家女众）食不净果，亦有罪过。是故，比丘尼亦当如是学。复次，阿难！若沙弥（Sramanera，佛教出家男众见习生）食不净果，亦有罪过。是故，沙弥亦当如是学。复次，阿难！若沙弥尼（Sramanerika，佛教出家女众见习生）食不净果，亦有罪过。是故，沙弥尼亦当如是学。复次，阿难！若式叉摩那（Siksamana，佛教预备比丘尼）食不净果，亦有罪过。是故，式叉摩那亦当如是学。复次，阿难！若优婆塞（Upasaka，在家男居士）食不净果，亦有罪过。是故，优婆塞亦当如是学。复次，阿难！若优婆夷（Upasika，在家女居士）食不净果，亦有罪过。是故，优婆夷亦当如是学。是故，阿难！汝等当如是学。 现代汉语译本：尔时，世尊告诸比丘：‘我今为汝等说五种净果。汝等谛听，善思念之。’诸比丘言：‘唯然，世尊！愿乐欲闻。’佛告诸比丘：‘云何为五种净果？谓火净、刀净、鸟净、虫净、无虫净。是名为五种净果。’佛说是经已，诸比丘闻佛所说，欢喜奉行。