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English version: What was said does not accord with the minor precepts. What the Buddha said should be followed, and what the Buddha did not say should not be spoken. If the minor precepts are abandoned, those of other paths will give rise to slanderous words: 'After the Tathagata (如来, another name for the Buddha) passed away, the Bhikshus (比丘, Buddhist monks) have completely abandoned the minor precepts. The Dharma (法, Buddhist teachings) of Gautama (瞿昙, Buddha's family name) Shramanas (沙门, wandering ascetics) is like the smoke of a fire, arising and then disappearing suddenly. If the minor precepts are abandoned, only the four major precepts are upheld, and the rest are abandoned. If only the four major precepts are upheld, what is the meaning of being a Shramana?' Because of this reason, Venerable Kāśyapa (迦叶) rebuked Ānanda (阿难) for seven matters. Because Ānanda requested for women to be allowed to leave home, there were nine matters for which he was reproached: 1. If women did not leave home, those donors should always fill vessels with food and kneel on the side of the road to offer it to the Shramanas. 2. If women did not leave home, those donors should always bring clothes and bedding, meet the Shramanas on the road, and request them to accept and use them. 3. If women did not leave home, those donors should always ride elephants, horses, and carriages, prostrate themselves on the side of the road, and request the Shramanas to step on them as they pass. 4. If women did not leave home, those donors should always spread their hair on the ground in the road and request the Shramanas to step on them as they pass. 5. If women did not leave home, those donors should always respectfully invite the Shramanas to their homes for offerings. 6. If women did not leave home, those donors should always respectfully clean the ground when they see the Shramanas, take off their upper garments, spread them on the ground, and invite the Shramanas to sit. 7. If women did not leave home, those donors should always take off their upper garments and wipe the dust off the feet of the Bhikshus. 8. If women did not leave home, those donors should always spread their hair to sweep the dust off the feet of the Bhikshus. 9. If women did not leave home, the majestic virtue of the Shramanas would surpass the sun and moon, how could those of other paths even dare to look directly at the Shramanas? 10. If women did not leave home, the Buddha's Proper Dharma (正法, true teachings) should abide for a thousand years. Now it is reduced by five hundred years; in one hundred years, one will attain steadfast liberation; in one hundred years, one will attain steadfast concentration; in one hundred years, one will attain steadfast adherence to the precepts; in one hundred years, one will attain steadfast learning; in one hundred years, one will attain steadfast giving; in the first hundred years, there is steadfastness in liberation. -------------------------------------------------------------------------------- 法。’ “‘安住于此中， 悉能达解义， 第二百岁中， 复有坚固定； 第三百岁中， 持戒亦不毁； 第四百岁中， 有能多闻者； 第五百岁中， 复有能布施。 从是如来法， 念念中渐减， 如车轮转已， 随转时有尽。 正法所以隐， 阿难之愆咎， 为女人出家， 劝请调御师。 正法应住世， 满足于千年， 五百已损减， 余者悉如本。 是故五百岁， 五法兴于世， 解脱定持戒， 多闻及布施。’” 毗尼母经卷第三 大正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第四 失译人名今附秦录
Chinese
“诸比丘欲集法藏，时摩诃迦叶以手拍地，声震之响喻如铜钟。尔时王舍城中旧住五百罗汉师子阿兰那，闻此之音共相告言：‘集法藏时至。’尊者富兰那，与其徒众五百罗汉，即共相随向王舍城耆阇崛山竹林精舍中，至摩诃迦叶所。到已语摩诃迦叶言：‘我等闻摩诃迦叶五百罗汉于王舍城竹林精舍中欲集法藏，我等亦欲得闻’。摩诃迦叶即向富兰那等出集法藏因缘。富兰那语尊者摩诃迦叶言：‘大德！所集法藏缘已得闻竟，甚善不可言。但于八法中我所不解。从界里宿食 现代汉语译本 ‘安住于此中，都能通达了解佛法的意义， 在（佛灭度后的）第二个一百年中，佛法仍然有坚固的根基； 在第三个一百年中，持守戒律的人也不会毁犯戒律； 在第四个一百年中，会出现许多博学多闻的人； 在第五个一百年中，又会有人热衷于布施。 从这个时候开始，如来的佛法，在人们的念头中会渐渐减少， 就像车轮转动之后，随着转动的时间而逐渐耗尽一样。 正法之所以会隐没，是阿难（Ananda）的过失， 因为他劝请调御师（佛陀）允许女人出家。 正法本应住世一千年， 现在已经损减了五百年，剩下的（五百年）都和原本一样。 所以在这五百年中，有五种佛法会在世间兴盛， 那就是解脱、禅定、持戒、多闻和布施。’ 《毗尼母经》卷第三 大正藏第 24 册 No. 1463 《毗尼母经》 《毗尼母经》卷第四 失译人名今附秦录 ‘各位比丘想要结集法藏（Dharma-pitaka），当时摩诃迦叶（Mahakasyapa）用手拍打地面，发出的声音就像铜钟一样响亮。当时在王舍城（Rajagrha）旧住的五百位罗汉，他们的老师是师子阿兰那（Simha Aranya），听到这个声音后互相告知说：‘结集法藏的时候到了。’尊者富兰那（Purana），和他的徒众五百位罗汉，就一起前往王舍城耆阇崛山（Grdhrakuta）的竹林精舍（Venuvana-vihara），去见摩诃迦叶。到达后对摩诃迦叶说：‘我们听说摩诃迦叶和五百位罗汉在王舍城竹林精舍中想要结集法藏，我们也想要听闻。’摩诃迦叶就向富兰那等人说明了结集法藏的因缘。富兰那对尊者摩诃迦叶说：‘大德！所结集法藏的因缘我们已经听完了，非常好，无法用言语形容。但是对于八法中我有一些不理解的地方，关于界里宿食（在规定的范围外过夜）
English
English version ‘Abiding in this, one can fully understand the meaning, In the second hundred years, there will still be firm stability; In the third hundred years, those who uphold the precepts will not violate them; In the fourth hundred years, there will be many learned ones; In the fifth hundred years, there will again be those who are able to give alms. From this point on, the Dharma of the Tathagata (Thus Come One), will gradually diminish in people's minds, Just as a chariot wheel, once turned, will eventually come to an end as it continues to turn. The reason why the True Dharma is obscured is Ananda's fault, Because he persuaded the Tamer (the Buddha) to allow women to leave home. The True Dharma should have remained in the world for a thousand years, Now five hundred years have been diminished, and the remainder is as it was originally. Therefore, in these five hundred years, five Dharmas will flourish in the world, These are liberation, concentration, upholding the precepts, learning, and giving alms.’ Vinaya-matrka-sutra Volume 3 Taisho Tripitaka Volume 24 No. 1463 Vinaya-matrka-sutra Vinaya-matrka-sutra Volume 4 Name of the translator lost, now appended to the Qin record ‘Monks, wishing to collect the Dharma-pitaka (Collection of Discourses), at that time Mahakasyapa (Great Kashyapa) struck the ground with his hand, the sound of which resonated like a bronze bell. At that time, five hundred Arhats (Enlightened beings) who had long resided in Rajagrha (Royal City), whose teacher was Simha Aranya (Lion Forest), hearing this sound, told each other: ‘The time to collect the Dharma-pitaka has arrived.’ The Venerable Purana (Full One), with his five hundred Arhat disciples, together went to Venuvana-vihara (Bamboo Grove Monastery) on Grdhrakuta (Vulture Peak Mountain) in Rajagrha, to see Mahakasyapa. Having arrived, he said to Mahakasyapa: ‘We have heard that Mahakasyapa and five hundred Arhats in the Bamboo Grove Monastery in Rajagrha wish to collect the Dharma-pitaka, and we also wish to hear it.’ Mahakasyapa then explained to Purana and the others the causes and conditions for collecting the Dharma-pitaka. Purana said to the Venerable Mahakasyapa: ‘Great Virtue! We have heard the causes and conditions for collecting the Dharma-pitaka, which is very good, beyond words. However, there are some things I do not understand in the eight Dharmas, regarding sleeping outside the boundary (sleeping overnight outside the prescribed area) --------------------------------------------------------------------------------
Chinese
乃至池边种种草根等，如此八法亲从佛边闻，如来听畜。复言不听者，是处不解。’迦叶答言：‘实如汝语。佛为饥馑谷贵乞食难得，怜愍众生故听畜。世丰谷贱乞食易得，是故如来还不听也。’富兰那言：‘迦叶！如来是一切知见者，畜时欲使人知畜时，舍时欲使人知舍时。’迦叶答言：‘以是义故，佛知时而说，是时中应畜、是时中不应畜。富兰那！是故我等应随如来，制时随制、听时随听。如来应供成就八种善法：一者善得金刚智；二者悉断一切烦恼破无明闇；三者于一切法无诸障碍；四于一切处而得自在；五能善降伏外道异论；六善示众生利不利；七能与众生如法分别；八善能巧制犯不犯自在无碍。成此八法名法王法主。’尔时摩诃迦叶问阿难言：‘此事复云何？’阿难答摩诃迦叶曰：‘如我佛边所闻，如迦叶答富兰那也。若人如佛语而行者，此人能炽然佛法。是故应如法行之。’尊者富兰那徒众，闻此语已如法而行，即是炽然佛法者。此是雪山中五百比丘所集法藏。 “七百比丘集法藏今当说。如来涅槃后一百年，毗舍离毗利祇子诸比丘等，如佛所说行于十法，随顺行者炽然佛法：一应用二指抄饭食；二入聚落得食，说言饱已不言不足，后得食时不作残食法得食；三界里群品作法事亦得；四赞叹群品 现代汉语译本：乃至池塘边各种草根等等，像这样的八种做法，（优波离）亲自从佛陀那里听闻，如来允许（比丘）蓄积。如果（佛陀）又说不允许，那是因为没有理解（佛陀的）真实意图。’迦叶（Mahākāśyapa）回答说：‘确实如你所说。佛陀因为饥荒年间谷物昂贵，乞食难以获得，怜悯众生，所以允许（比丘）蓄积。世道太平，谷物便宜，乞食容易获得，因此如来又不允许了。’富兰那（Pūraṇa）说：‘迦叶！如来是具有一切知见的人，蓄积时想要人们知道（他）在蓄积，舍弃时想要人们知道（他）在舍弃。’迦叶回答说：‘因为这个缘故，佛陀知道时机而说法，这个时机应该蓄积，那个时机不应该蓄积。富兰那！因此我们应当随顺如来，制定时随顺制定，允许时随顺允许。如来应供，成就八种善法：一是善于获得金刚智（Vajra-jñāna）；二是完全断除一切烦恼，破除无明黑暗；三是对一切法没有各种障碍；四是在一切处都能得到自在；五是能够善于降伏外道异端邪说；六是善于向众生揭示有利和不利；七是能够为众生如法地分别（善恶）；八是善于巧妙地制定犯戒与不犯戒，自在无碍。成就这八种善法，名为法王法主。’ 当时，摩诃迦叶（Mahākāśyapa）问阿难（Ānanda）说：‘这件事又是怎么回事呢？’阿难回答摩诃迦叶说：‘正如我从佛陀那里听闻的，就像迦叶回答富兰那（Pūraṇa）那样。如果有人按照佛陀的教导去做，这个人就能使佛法兴盛。所以应当如法奉行。’尊者富兰那的徒众，听了这些话后，如法奉行，就是能使佛法兴盛的人。这是雪山中五百比丘所集结的法藏。 关于七百比丘集结法藏，现在应当讲述。如来涅槃后一百年，毗舍离（Vaiśālī）的毗利祇子（Vrijji）等比丘，像佛陀所说的那样奉行十法，随顺奉行就能使佛法兴盛：一是允许用两指取饭食用；二进入村落得到食物，（即使）说了已经饱了，也不说不够，之后得到食物时，不实行残食法而得到食物；三在（同一）区域内，（不同）僧团进行作法事也可以；四赞叹（其他）僧团。
English
English version: Even various grass roots by the pond, these eight practices (Upāli) personally heard from the Buddha, and the Tathāgata (如来) allowed (bhikkhus) to accumulate them. If (the Buddha) said it was not allowed, it was because (one) did not understand (the Buddha's) true intention.’ Kāśyapa (迦叶) replied: ‘Indeed, as you say. The Buddha, because in famine years grain is expensive and begging for food is difficult, had compassion for sentient beings, so he allowed (bhikkhus) to accumulate. When the world is peaceful, grain is cheap, and begging for food is easy, therefore the Tathāgata (如来) does not allow it again.’ Pūraṇa (富兰那) said: ‘Kāśyapa! The Tathāgata (如来) is one who has all knowledge and vision; when accumulating, he wants people to know that he is accumulating; when abandoning, he wants people to know that he is abandoning.’ Kāśyapa replied: ‘For this reason, the Buddha knows the time and speaks accordingly; at this time one should accumulate, at that time one should not accumulate. Pūraṇa! Therefore, we should follow the Tathāgata (如来), follow the rules when they are made, and follow the permission when it is given. The Tathāgata (如来), worthy of offerings, has accomplished eight good qualities: first, he is good at obtaining Vajra-jñāna (金刚智); second, he completely cuts off all afflictions and destroys the darkness of ignorance; third, he has no obstacles to all dharmas; fourth, he can obtain freedom in all places; fifth, he is able to skillfully subdue externalist heterodoxies; sixth, he is good at showing sentient beings what is beneficial and what is not; seventh, he is able to distinguish (good and evil) for sentient beings according to the Dharma; eighth, he is good at skillfully making rules about what constitutes an offense and what does not, being free and unhindered. Accomplishing these eight good qualities is called the Dharma King, the Lord of the Dharma.’ At that time, Mahākāśyapa (摩诃迦叶) asked Ānanda (阿难): ‘What is the matter with this?’ Ānanda replied to Mahākāśyapa: ‘As I heard from the Buddha, it is like Kāśyapa's reply to Pūraṇa (富兰那). If someone acts according to the Buddha's teachings, that person can make the Buddha's Dharma flourish. Therefore, one should practice according to the Dharma.’ The followers of Venerable Pūraṇa, after hearing these words, practiced according to the Dharma, and they are the ones who can make the Buddha's Dharma flourish. This is the Dharma treasury collected by five hundred bhikkhus in the Himalayas. Now I will speak about the Dharma treasury collected by seven hundred bhikkhus. One hundred years after the Tathāgata's (如来) Nirvāṇa, the bhikkhus of the Vrijji (毗利祇子) in Vaiśālī (毗舍离), etc., practiced the ten dharmas as the Buddha said, and following these practices will make the Buddha's Dharma flourish: first, it is permissible to take food with two fingers; second, upon entering a village and receiving food, (even if) one has said one is full, one does not say one is not full, and when one receives food later, one receives food without practicing the leftover food rule; third, it is also permissible for (different) sanghas to perform Dharma activities within the (same) area; fourth, praising (other) sanghas. --------------------------------------------------------------------------------