Chinese
作法事善；五前人作法后人复作所作皆善；六酥油蜂蜜石蜜，以酪和之得食；七昨日受盐，今日得和饭食；八得饮奢留伽酒；九坐具不剪须得敷；十金银七宝得自手捉亦得畜之。以是因缘故，迦兰陀子耶舍欲除灭此过患，于毗舍离集七百罗汉。众僧集已，迦兰陀子耶舍问尊者离婆多言：‘比丘入聚落中食，得两指抄饭食不？’尊者离婆多答曰：‘不得两指抄饭食。’耶舍问曰：‘何处制此不得两指抄饭食也？’离婆多答曰：‘舍卫国制残食处制之。’耶舍复问尊者离婆多言：‘若比丘食足已，不作残食法得食不？’答言：‘不得。’耶舍复问尊者：‘界里作法事得不？’尊者即问：‘界里作何等法事？’答曰：‘群品作法事。’尊者答曰：‘不得。’问：‘何处制？’答曰：‘王舍城中布萨犍度中制。’耶舍复问：‘界里群品作法事说言好，得作如是语不？’答言：‘不得。此亦王舍城中布萨干度中制。’耶舍复问尊者：‘前所作事更得重作不？’尊者答曰：‘云何名为重作？’耶舍说曰：‘此事今作曾作。’尊者答曰：‘若此事以阿毗昙、毗尼、修妒路不合者，已作不应作、未作不应作、今作不应作。若此事与三藏合者，已作应作、未作应作、今作应作。’耶舍复问尊者：‘得食美食不？’答曰：‘何者美食？’耶 现代汉语译本 作法事是好的；先前的比丘做法事，后来的比丘又重复做，所做的都是好的；六、酥油、蜂蜜、石蜜，用乳酪混合后可以食用；七、昨天接受了盐，今天可以用来调和饭食；八、可以饮用奢留伽酒（一种酒）；九、坐具没有剪边也可以使用；十、金银七宝可以亲自拿取，也可以储藏。因为这些原因，迦兰陀子耶舍（一位比丘）想要消除这些过失，所以在毗舍离聚集了七百位罗汉（阿罗汉）。 僧众聚集完毕后，迦兰陀子耶舍问尊者离婆多（一位长老比丘）说：‘比丘进入村落中乞食，可以用两指捏取饭食吗？’尊者离婆多回答说：‘不可以两指捏取饭食。’耶舍问：‘在哪里禁止用两指捏取饭食呢？’离婆多回答说：‘在舍卫国（古代印度城市）的残食处理规定中禁止的。’ 耶舍又问尊者离婆多说：‘如果比丘已经吃饱了，不按照处理残食的规定，还可以继续吃吗？’回答说：‘不可以。’耶舍又问尊者：‘在戒律规定的区域内做法事可以吗？’尊者反问：‘在戒律规定的区域内做什么样的法事？’回答说：‘僧团集体做法事。’尊者回答说：‘不可以。’问：‘在哪里禁止的？’回答说：‘在王舍城（古代印度城市）的布萨犍度（僧团集会诵戒的规定）中禁止的。’ 耶舍又问：‘在戒律规定的区域内，僧团集体做法事时说“好”，可以这样说吗？’回答说：‘不可以。这也是王舍城的布萨犍度中禁止的。’耶舍又问尊者：‘之前做过的事情，可以重新再做吗？’尊者回答说：‘什么叫做重新再做？’耶舍说：‘这件事现在做，以前也做过。’尊者回答说：‘如果这件事与阿毗昙（论藏）、毗尼（律藏）、修妒路（经藏）不符合，已经做过的就不应该做，未做过的也不应该做，现在做也不应该做。如果这件事与三藏（经、律、论）相符合，已经做过的应该做，未做过的应该做，现在做也应该做。’耶舍又问尊者：‘可以吃美食吗？’回答说：‘什么叫做美食？’
English
English version 'It is good to perform religious acts; the former Bhikkhus (monks) performed religious acts, and the later ones repeat them, all that is done is good; six, ghee, honey, and rock candy, mixed with cheese, can be eaten; seven, salt received yesterday can be used to season rice today; eight, one may drink 'sheluga' wine (a type of wine); nine, a sitting cloth without trimmed edges may be used; ten, gold, silver, and the seven treasures may be held in one's own hands and also stored. Because of these reasons, Kalanda's son Yasa (a Bhikkhu) wanted to eliminate these faults, so he gathered seven hundred Arhats (enlightened beings) in Vaishali.' 'After the Sangha (monastic community) had gathered, Kalanda's son Yasa asked the Venerable Revata (an elder Bhikkhu), 'Is it permissible for a Bhikkhu entering a village to beg for food to take food with two fingers?' The Venerable Revata replied, 'It is not permissible to take food with two fingers.' Yasa asked, 'Where is it forbidden to take food with two fingers?' Revata replied, 'It is forbidden in the rules for handling leftover food in Shravasti (an ancient Indian city).'' 'Yasa further asked the Venerable Revata, 'If a Bhikkhu is already full, but does not follow the rules for handling leftover food, is it permissible to continue eating?' The answer was, 'It is not permissible.' Yasa further asked the Venerable, 'Is it permissible to perform religious acts within the boundary?' The Venerable then asked, 'What kind of religious acts are performed within the boundary?' The answer was, 'The Sangha collectively performs religious acts.' The Venerable replied, 'It is not permissible.' He asked, 'Where is it forbidden?' The answer was, 'It is forbidden in the Uposatha Khandhaka (rules for monastic assemblies and recitation of precepts) in Rajagriha (an ancient Indian city).'' 'Yasa further asked, 'When the Sangha collectively performs religious acts within the boundary and says 'good,' is it permissible to say so?' The answer was, 'It is not permissible. This is also forbidden in the Uposatha Khandhaka in Rajagriha.' Yasa further asked the Venerable, 'Can something that has been done before be done again?' The Venerable replied, 'What do you mean by doing it again?' Yasa said, 'This matter is done now and has been done before.' The Venerable replied, 'If this matter does not accord with the Abhidhamma (the philosophical teachings), the Vinaya (the monastic rules), or the Sutras (the discourses), what has been done should not be done, what has not been done should not be done, and what is being done should not be done. If this matter accords with the Tripitaka (the three collections of Buddhist texts), what has been done should be done, what has not been done should be done, and what is being done should be done.' Yasa further asked the Venerable, 'Is it permissible to eat delicious food?' He replied, 'What is delicious food?' --------------------------------------------------------------------------------
Chinese
舍说曰：‘酥油蜜石蜜与酪和之，是为美食。’尊者答曰：‘不得食也。’‘何处制也？’‘舍卫国中制残食处制耳。’耶舍复问尊者：‘所受盐得食不？’尊者答曰：‘何者所受盐？’耶舍说曰：‘昨所受盐，今日得和饭食不？’尊者答曰：‘不得食也。’‘何处制也？’‘舍卫国药草犍度中制。’复问尊者：‘得饮奢留伽酒不？’答言：‘不得。’‘何处制？’‘拘睒弥国因莎提比丘制。’耶舍复问尊者言：‘得畜不剪须敷具不？’答言：‘不得。’‘何处制之？’‘舍卫国因六群比丘制。’复问尊者：‘得畜金银宝器不？’答言：‘不得。’‘何处制之？’‘王舍城因跋难陀释子制。’以何义故更集法藏？欲使比丘舍恶修善。若四人住处乃至众多人住处，欲使知法如法修行佛法炽然。若和尚阿阇梨若知法人，如此人等皆能如法者，可佛法增长。有二种法不可违：一佛法不可违；二转轮圣王法不可违。以是义故，更集七百僧集法藏也。 “所以言毗尼经者，诸经中与毗尼相应者，总为比丘比丘尼经。诸经中与迦絺那衣相应者，总为迦絺那犍度。比丘经、比丘尼经、一切犍度、摩得勒伽、毗尼增一，此五种总为毗尼藏，是故名毗尼经。 “所言大广说者，所说事多，故名广说。我今教授大法，故名为大 现代汉语译本 舍说问：‘酥油、蜂蜜、石蜜与乳酪混合，这算是美食吗？’尊者回答：‘不能食用。’‘这是在哪里禁止的呢？’‘在舍卫国中，于处理残食的地方禁止的。’耶舍又问尊者：‘接受的盐可以食用吗？’尊者回答：‘你指的是哪种接受的盐？’耶舍说：‘昨天接受的盐，今天可以和饭一起吃吗？’尊者回答：‘不能食用。’‘这是在哪里禁止的呢？’‘在舍卫国药草犍度中禁止的。’又问尊者：‘可以饮用奢留伽酒（一种酒）吗？’回答说：‘不可以。’‘这是在哪里禁止的呢？’‘在拘睒弥国，因为因莎提比丘（一位比丘的名字）而禁止的。’耶舍又问尊者说：‘可以蓄养不剪的须发和敷具吗？’回答说：‘不可以。’‘这是在哪里禁止的呢？’‘在舍卫国，因为六群比丘（一组比丘）而禁止的。’又问尊者：‘可以蓄藏金银宝器吗？’回答说：‘不可以。’‘这是在哪里禁止的呢？’‘在王舍城，因为跋难陀释子（一位比丘的名字）而禁止的。’因为什么缘故要重新集结法藏（佛教经典）呢？为了使比丘舍弃恶行，修习善行。如果四个人居住的地方，乃至众多人居住的地方，要使他们了解佛法，如法修行，使佛法兴盛。如果和尚（老师）、阿阇梨（导师）或者知法的人，这些人都能如法行事，佛法才能增长。有两种法不可违背：一是佛法不可违背；二是转轮圣王（理想的统治者）的法律不可违背。因为这个缘故，才重新集结七百僧众集结法藏。 ‘之所以称为毗尼经（戒律经典），是因为诸经中与毗尼（戒律）相应的，总括为比丘（男性出家人）比丘尼（女性出家人）的经典。诸经中与迦絺那衣（一种特殊的僧衣）相应的，总括为迦絺那犍度（关于迦絺那衣的章节）。比丘经、比丘尼经、一切犍度（章节）、摩得勒伽（论母，目录）、毗尼增一（戒律的增补），这五种总括为毗尼藏（戒律的总集），所以称为毗尼经。 ‘所说的大广说，是因为所说的事情很多，所以称为广说。我现在教授大法，所以称为大。’
English
English version Sheshuo asked: 'Is it considered delicious food to mix ghee (clarified butter), honey, rock candy, and yogurt?' The Venerable replied: 'It is not allowed to be eaten.' 'Where is this prohibited?' 'It is prohibited in Shravasti (a city in ancient India), in the place where leftover food is processed.' Yeshe further asked the Venerable: 'Is the received salt allowed to be eaten?' The Venerable replied: 'Which received salt are you referring to?' Yeshe said: 'The salt received yesterday, is it allowed to be eaten with rice today?' The Venerable replied: 'It is not allowed to be eaten.' 'Where is this prohibited?' 'It is prohibited in the herbal medicine Khandha (section) in Shravasti.' He further asked the Venerable: 'Is it allowed to drink Sheliujia wine (a type of wine)?' He replied: 'It is not allowed.' 'Where is this prohibited?' 'It is prohibited in Kaushambi (an ancient city), because of the Bhikkhu (monk) Yinshati.' Yeshe further asked the Venerable: 'Is it allowed to keep unshorn facial hair and bedding?' He replied: 'It is not allowed.' 'Where is this prohibited?' 'It is prohibited in Shravasti, because of the group of six Bhikkhus.' He further asked the Venerable: 'Is it allowed to keep gold, silver, and precious vessels?' He replied: 'It is not allowed.' 'Where is this prohibited?' 'It is prohibited in Rajagriha (an ancient city), because of Bānántuo Shìzǐ (a monk).' For what reason was the Dharma Treasury (Buddhist scriptures) re-collected? It was to enable the Bhikkhus to abandon evil and cultivate goodness. If there are four people living in a place, or even many people living in a place, it is to enable them to understand the Dharma, practice according to the Dharma, and make the Buddha-dharma flourish. If the Upadhyaya (teacher), Acharya (instructor), or those who know the Dharma can all act according to the Dharma, then the Buddha-dharma can grow. There are two kinds of laws that cannot be violated: one is that the Buddha-dharma cannot be violated; the other is that the law of the Chakravarti (ideal ruler) cannot be violated. For this reason, seven hundred monks re-collected the Dharma Treasury. 'The reason why it is called the Vinaya Sutra (discipline scriptures) is that among the sutras, those that correspond to the Vinaya (discipline) are collectively the sutras for Bhikkhus (male monastics) and Bhikkhunis (female monastics). Among the sutras, those that correspond to the Kathina robe (a special monastic robe) are collectively the Kathina Khandha (section on the Kathina robe). The Bhikkhu Sutra, the Bhikkhuni Sutra, all the Khandhas (sections), the Matrika (matrix, table of contents), and the Vinaya Ekottara (augmentations to the discipline), these five are collectively the Vinaya Pitaka (collection of discipline), therefore it is called the Vinaya Sutra.' 'What is called the Great Extensive Explanation is because there are many things being said, therefore it is called the Extensive Explanation. I am now teaching the Great Dharma, therefore it is called Great.' --------------------------------------------------------------------------------
Chinese
。我今说大法大毗尼，是故名大广说。大人所说法，名之为大。何者大人？诸佛世尊名为大人，此大人说故名为大人。又言广者，有大德比丘略说经，若众多比丘前、若四三二一比丘前，说其所解经‘我亲从佛边闻如此说。’上座有德知见者，应取其所说思惟此理，若与三藏相应者，应语言：‘大德所说甚善，若有后学者应以此法教之。’若不与三藏相应者，语言：‘大德！莫行此法，亦莫教人行此法也。’是故名为广说。说大调伏现前，故名广说。 “若有一人聪哲高才，自备此德捉其所解，与如来所说法竞。如人捉伪金与真金并，若真伪难别者，以火烧之真伪自现。若以伪法言是如来说者，与三藏经并之，知其真伪也。如世有真医，有人实非医，妄称是医人。不别者就其治病，虚丧身命。犹如世人不识真法，随行邪伪法者，能灭善心身命也。不灭正法者，佛所说毗尼，如佛所说行，是人能使正法炽然于世。何以故？此人知此是佛说、知此非佛说，是故能典正法。是名广说。尊者萨婆多说曰：‘有四白广说，有四黑广说。以何义故名为广说？以此经故。知此是佛语、此非佛语。若有才辩了了能识是非为人说者，此言应受。黑广说亦应如白广知。四者，若众多、若三、若二、若一，是名为四。又比丘作如是言： 现代汉语译本：我现在宣说伟大的佛法和伟大的毗尼（Vinaya，戒律），因此称为‘大广说’。大人所说的法，称为‘大’。谁是大人呢？诸佛世尊被称为大人，因为是这些大人所说，所以称为大人。至于‘广’，是指有大德的比丘略微地讲解经典，无论是在众多比丘面前，还是在四位、三位、两位甚至一位比丘面前，说出他所理解的经典，并说‘我亲自从佛陀那里听到这样说的。’年长的、有德行和见识的人，应该采纳他所说的，并思考其中的道理，如果与三藏（Tripitaka，经、律、论）相符，就应该说：‘大德所说非常好，如果有后来的学习者，应该用这个法来教导他们。’如果不与三藏相符，就应该说：‘大德！不要实行这个法，也不要教别人实行这个法。’因此称为‘广说’。宣说伟大的调伏法，使之显现，所以称为‘广说’。 如果有一个人聪明有才智，具备这样的才能，抓住他所理解的，与如来说的法相争辩。就像有人拿着假金与真金放在一起，如果真假难以分辨，就用火烧，真假自然显现。如果用虚假的法说这是如来说的，就与三藏经放在一起比较，就能知道它的真假了。就像世间有真正的医生，有人实际上不是医生，却妄称是医生。不辨别的人就找他治病，白白丧失性命。就像世人不认识真正的佛法，跟随邪恶虚假的法，能够灭除善良的心和生命。不灭除正法的人，按照佛所说的毗尼，按照佛所说的去做，这个人能使正法在世间兴盛。为什么呢？因为这个人知道这是佛说的，知道这不是佛说的，所以能够掌管正法。这就是‘广说’。尊者萨婆多（Sarvastivadin）说：‘有四种白广说，有四种黑广说。’因为什么缘故称为‘广说’呢？因为通过这部经，知道这是佛说的话，这不是佛说的话。如果有人才辩敏捷，能够清楚地辨别是非，并为人解说，这种言论就应该接受。黑广说也应该像白广说一样了解。四种情况是：如果面对众多人、三个人、两个人、一个人，这称为四种。又有比丘这样说：