English
English version: ‘You fall by yourself.’ Having heard these words, the demon, knowing that the Buddha had perceived that he had not yet abandoned desire, felt ashamed, worried, and unhappy, and suddenly vanished. The Buddha told the Bhikshus (bhikkhu, monks): ‘Each of you should go in pairs to teach in various directions; do not go alone.’ The Bhikshus then departed. When the people of that land heard the Bhikshus preaching, they all came to see the Buddha. Among them, some who developed regret on the way returned home. Because of this, the Bhikshus came and reported to the World-Honored One. The Buddha then taught them to have those people take the precepts locally with three phrases, telling the Bhikshus: ‘Each of you return. If there are those in that place who seek to leave home, you should shave their heads and beards, teach them to wear the Dharma robes, and give them the precepts with three phrases: “I take refuge in the Buddha (Buddha, the awakened one), I take refuge in the Dharma (Dharma, the teachings), I take refuge in the Sangha (Sangha, the monastic community). The Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, Thus Come One, Worthy One, Perfectly Enlightened One) is my teacher.”’ This is the method of taking precepts with three phrases. At that time, the Bhikshus had doubts: ‘Why are three phrases considered both leaving home and full ordination (upasampada, bhikkhu ordination)?’ The Buddha explained to them, saying: ‘Taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha is leaving home. The second time, saying “I have taken refuge in the Buddha, I have taken refuge in the Dharma, I have taken refuge in the Sangha” is receiving full ordination. Because of this, leaving home and receiving full ordination are accomplished.’ Someone else then had doubts: ‘Why is it that when a Upasaka (upasaka, lay male devotee) takes the three refuges (trisarana, taking refuge in the Three Jewels), and a Sramanera (sramanera, novice monk) even takes the eight precepts (astanga-sila, eight precepts), they all take three phrases, but it is not called receiving full ordination?’ The Buddha said: ‘These two meanings are different. An Upasaka is not just the three refuges; they must also add the five precepts (panca-sila, five precepts) to be called an Upasaka. The same is true for a Sramanera and the eight precepts. Taking full ordination with three phrases is complete in itself, and nothing more is added, so it is called receiving full ordination.’ The reason why nothing more is added is that there are two types of three refuges: one is taking the three refuges in order to receive the five precepts, the ten precepts (dasa-sila, ten precepts for novices), or the eight precepts, and even taking the three refuges in order to receive the two hundred and fifty precepts (pratimoksa, bhikkhu precepts). The other is simply taking the three refuges. The reason for this is that at that time, the Buddha had not yet established the two hundred and fifty precepts or even the eight precepts. Because of this, simply saying the three refuges was sufficient to receive full ordination. After the Buddha established that taking precepts with three phrases was not allowed, even having the three phrases would not accomplish ordination. The reason why the Buddha later discontinued taking precepts with three phrases --------------------------------------------------------------------------------
Chinese
受戒者，因一病比丘是故断也。于时阿若憍陈如即从座起，整衣服偏袒右肩，右膝着地合掌向佛，白佛言：‘世尊！我等云何得知三归、三语受具？’佛告憍陈如：‘若人求出家者，当剃除须发，教作如是言：“我今尽形寿归依佛法僧。乃至说，我今依佛出家，婆伽婆是我师也。”’佛告憍陈如：‘三语受戒，如我所说解也。’尊者憍陈如闻佛所说三语受戒，心开意解，即退坐礼佛而去。尊者阿若憍陈如游行到毗利耆国，展转复到毗舍离。毗舍离中有毗梨耆人，二国族姓子合在一处，一名羯羯带遮、二名羯伦伽、三名毗斤带遮、四名羯迟遮、五名遮赖遮、六名毗陀跋遮、七名跋陀、八名修跋陀遮、九名(本阙)、十名耶奢、十一名移须多罗、十二名阿梨耶。此诸人等皆生念言：‘阿若憍陈如于大沙门法中出家行于梵行。此是大智见者乃能随学，必有妙法。我等何为不就其出家学妙法也。彼所修行，我等亦共修行。’尔时族姓子共论议已，即便相将诣憍陈如所，头面礼足却住一面，白尊者言：‘惟愿大德！听我等于如来法中出家修于梵行。’阿若憍陈如即受其言听其出家，为说三语受戒。受戒已，即共相随诣于佛所，头面礼足却住一面。尊者憍陈如即白佛言：‘此诸族姓子等求欲出家，为其三语受戒为，得戒不？’佛告 现代汉语译本 受戒者因为一位生病的比丘而中断了（受戒仪式）。当时，阿若憍陈如（Ajñāta Kauṇḍinya，五比丘之一）立即从座位上站起来，整理好衣服，袒露右肩，右膝跪地，合掌向佛，禀告佛陀说：‘世尊！我们如何得知通过三归、三语来完成受戒？’佛陀告诉憍陈如：‘如果有人请求出家，应当剃除须发，教他说这样的话：“我今生尽形寿归依佛、法、僧。”乃至说：“我今依佛出家，婆伽婆（Bhagavān，世尊）是我的老师。”’佛陀告诉憍陈如：‘三语受戒，就像我所说的这样理解。’尊者憍陈如听闻佛陀所说的三语受戒，心开意解，随即退回座位，礼拜佛陀后离去。尊者阿若憍陈如到达毗利耆国（Vriji），辗转又到了毗舍离（Vaishali）。毗舍离中有毗梨耆人，两个国家的贵族子弟聚集在一处，一名叫羯羯带遮（Karkataka），二名叫羯伦伽（Karanka），三名叫毗斤带遮（Vikantaka），四名叫羯迟遮（Karchika），五名叫遮赖遮（Chalaka），六名叫毗陀跋遮（Vidhavaka），七名叫跋陀（Bhadra），八名叫修跋陀遮（Subhadraka），九名（此处原文缺失），十名叫耶奢（Yasha），十一名移须多罗（Ishudatta），十二名叫阿梨耶（Arya）。这些人等都心生念头：‘阿若憍陈如在大沙门（Shramana，指佛教修行者）的教法中出家，奉行梵行（Brahmacharya，清净行）。这是具有大智慧见解的人才能跟随学习的，必定有微妙的佛法。我们为什么不去向他出家，学习这微妙的佛法呢？他所修行的，我们也一起修行。’当时，这些贵族子弟商议完毕，便一同前往阿若憍陈如的住所，以头面礼拜他的双足，然后退到一旁站立，禀告尊者说：‘惟愿大德！允许我们在如来的教法中出家，修习梵行。’阿若憍陈如便接受了他们的请求，允许他们出家，并为他们说了三语受戒。受戒完毕后，他们便一同跟随阿若憍陈如前往佛陀的住所，以头面礼拜佛陀的双足，然后退到一旁站立。尊者憍陈如便禀告佛陀说：‘这些贵族子弟请求出家，我已经为他们说了三语受戒，他们是否已经得到戒律？’佛陀告诉
English
English version The one receiving precepts was interrupted because of a sick Bhikshu (monk). At that time, Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha) immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms, and faced the Buddha, saying: 'World-Honored One! How can we know that the completion of ordination is through the Three Refuges and the Three Statements?' The Buddha told Kauṇḍinya: 'If someone seeks to leave home, they should shave their head and beard, and teach them to say these words: 'I now, for the rest of my life, take refuge in the Buddha, the Dharma, and the Sangha.' And even say, 'I now leave home relying on the Buddha, and Bhagavān (the Blessed One) is my teacher.'' The Buddha told Kauṇḍinya: 'Receiving the precepts through the Three Statements is to be understood as I have said.' Venerable Kauṇḍinya, hearing the Buddha's explanation of receiving precepts through the Three Statements, had his mind opened and understood, and then retreated to his seat, bowed to the Buddha, and departed. Venerable Ajñāta Kauṇḍinya arrived at the country of Vriji, and then traveled to Vaishali. In Vaishali, there were people from Vriji, and sons of noble families from two countries gathered in one place, one named Karkataka, the second named Karanka, the third named Vikantaka, the fourth named Karchika, the fifth named Chalaka, the sixth named Vidhavaka, the seventh named Bhadra, the eighth named Subhadraka, the ninth (missing in the original text), the tenth named Yasha, the eleventh named Ishudatta, and the twelfth named Arya. These people all had the thought: 'Ajñāta Kauṇḍinya has left home in the Dharma of the Great Shramana (ascetic), practicing Brahmacharya (celibate conduct). This is something that only those with great wisdom and insight can follow and learn, and there must be wonderful Dharma. Why don't we leave home to him and learn this wonderful Dharma? What he practices, we will also practice together.' At that time, these sons of noble families, having discussed it, went together to where Kauṇḍinya was, bowed their heads to his feet, and stood to one side, saying to the Venerable One: 'May the Great Virtuous One! Allow us to leave home in the Dharma of the Tathagata (Buddha) and practice Brahmacharya.' Ajñāta Kauṇḍinya then accepted their request, allowed them to leave home, and spoke the Three Statements for receiving precepts for them. After receiving the precepts, they followed him together to where the Buddha was, bowed their heads to the Buddha's feet, and stood to one side. Venerable Kauṇḍinya then said to the Buddha: 'These sons of noble families seek to leave home, and I have spoken the Three Statements for receiving precepts for them. Have they obtained the precepts?' The Buddha told --------------------------------------------------------------------------------
Chinese
憍陈如：‘此诸人等三语受戒，具足成就，善得具戒。何以故？过去诸佛亦曾与此三语受戒，未来诸佛亦当与此三语受戒，我今现在亦同彼也。’是故得有三语受戒。 “白四羯磨者，何以要现前白四羯磨而受具者？解云：当于尔时，佛住王舍城。优楼频螺迦叶等师徒已出家竟。有一病比丘无供养者，病困笃已即便命终。诸比丘等见此比丘病笃命终，一无看病者、二无弟子，二俱无故苦恼如是，往白世尊。佛即集诸比丘僧：‘从今已去，断三语羯磨。于十僧中白四羯磨听使受具。’如是一一受戒皆如上广说，应当知。尔时有一恶比丘度人出家，出家者即于师边生疑，往白世尊。世尊问言：‘汝先未受戒时生疑不？’答言：‘不也。’佛言：‘汝已得具足戒也。’复有一人求师出家受具足戒，得受具已心中生疑，疑师不清净为得戒不？往白世尊。世尊问言：‘汝先知师不清净不？’受戒者言：‘不知也。’又复问言：‘汝先知不清净师边受戒不得戒不？’答言：‘不知。’佛言：‘汝便是得具足戒也。’复有一人求师出家，师即为受具足。后心生疑，往白世尊。世尊问言：‘汝先知汝师破戒不？’答言：‘知也。’又复问言：‘汝先知不清净师边受戒不得戒不？’答言：‘知也。’复更问言：‘汝先知汝师受戒时 现代汉语译本 憍陈如（Ajñata Kaundinya，五比丘之一）：‘这些人以三语受戒，具足成就，善得具戒。为什么呢？过去诸佛也曾用这三语授戒，未来诸佛也将用这三语授戒，我今现在也与他们相同。’因此，才会有三语受戒。 ‘白四羯磨’是什么呢？为什么要用现前白四羯磨来受具足戒呢？解释说：当时，佛陀住在王舍城（Rajagrha）。优楼频螺迦叶（Uruvilva-Kasyapa）等师徒已经出家完毕。有一位生病的比丘，没有人供养，病情严重，最终去世。诸位比丘看到这位比丘病重而死，既没有人照顾，也没有弟子，两者都没有，感到苦恼，于是去禀告世尊。佛陀随即召集诸比丘僧团：‘从今以后，停止三语羯磨。在十位比丘中，允许用白四羯磨来授具足戒。’像这样一一受戒，都如上面广泛所说，应当知晓。当时，有一位恶比丘度人出家，出家的人随即对师父产生怀疑，去禀告世尊。世尊问道：‘你先前未受戒时，是否产生怀疑？’回答说：‘没有。’佛陀说：‘你已经得到具足戒了。’又有一个人寻求师父出家受具足戒，得到具足戒后，心中产生怀疑，怀疑师父不清净，是否能得到戒？去禀告世尊。世尊问道：‘你先前知道师父不清净吗？’受戒的人说：‘不知道。’又问道：‘你先前知道在不清净的师父那里受戒得不到戒吗？’回答说：‘不知道。’佛陀说：‘你便是得到具足戒了。’又有一个人寻求师父出家，师父就为他授了具足戒。后来心中产生怀疑，去禀告世尊。世尊问道：‘你先前知道你的师父破戒吗？’回答说：‘知道。’又问道：‘你先前知道在不清净的师父那里受戒得不到戒吗？’回答说：‘知道。’又问道：‘你先前知道你师父受戒时
English
English version Ajñata Kaundinya (one of the five Bhikkhus): 'These people have received the precepts with three statements, fully accomplished, and have well obtained the full precepts. Why? Because past Buddhas also gave precepts with these three statements, future Buddhas will also give precepts with these three statements, and I am now the same as them.' Therefore, there is the receiving of precepts with three statements. What is 'White Four Karmas'? Why is it necessary to use the present White Four Karmas to receive the full precepts? The explanation is: At that time, the Buddha was staying in Rajagrha (Royal City). Uruvilva-Kasyapa (one of the three Kasyapa brothers) and his disciples had already completed their ordination. There was a sick Bhikkhu who had no one to support him, and his illness was severe, and he eventually died. The Bhikkhus saw this Bhikkhu die from illness, with no one to care for him and no disciples, lacking both, and felt distressed, so they went to inform the World Honored One. The Buddha then gathered the Bhikkhu Sangha: 'From now on, discontinue the three-statement Karma. Among ten Bhikkhus, allow the use of White Four Karmas to confer the full precepts.' Each ordination like this is as widely described above, and should be known. At that time, there was an evil Bhikkhu who ordained people, and the ordained person immediately became suspicious of the teacher and went to inform the World Honored One. The World Honored One asked: 'Did you have doubts before you received the precepts?' He replied: 'No.' The Buddha said: 'You have already obtained the full precepts.' Again, someone sought a teacher to ordain and receive the full precepts, and after receiving the full precepts, he had doubts in his heart, suspecting that the teacher was impure and whether he could obtain the precepts? He went to inform the World Honored One. The World Honored One asked: 'Did you know that the teacher was impure before?' The ordained person said: 'I did not know.' He also asked: 'Did you know before that receiving precepts from an impure teacher would not result in obtaining the precepts?' He replied: 'I did not know.' The Buddha said: 'Then you have obtained the full precepts.' Again, someone sought a teacher to ordain, and the teacher conferred the full precepts on him. Later, he had doubts in his heart and went to inform the World Honored One. The World Honored One asked: 'Did you know before that your teacher had broken the precepts?' He replied: 'I knew.' He also asked: 'Did you know before that receiving precepts from an impure teacher would not result in obtaining the precepts?' He replied: 'I knew.' He also asked: 'Did you know before when your teacher received the precepts' --------------------------------------------------------------------------------