English
English version: I now speak of the great Dharma and the great Vinaya (discipline), therefore it is called 'Great Extensive Exposition'. What is spoken by a great person is called 'Great'. Who is a great person? The Buddhas, the World Honored Ones, are called great persons. Because it is spoken by these great persons, it is called great. As for 'Extensive', it refers to a Bhikshu (monk) of great virtue briefly explaining the Sutras (scriptures), whether in front of many Bhikshus, or in front of four, three, two, or even one Bhikshu, speaking of the Sutras as he understands them, and saying, 'I personally heard it said this way from the Buddha.' An elder, virtuous and knowledgeable person should adopt what he says and contemplate the reasoning within. If it corresponds with the Tripitaka (the three baskets of Buddhist scriptures), he should say, 'What the venerable one says is very good. If there are later learners, they should be taught with this Dharma.' If it does not correspond with the Tripitaka, he should say, 'Venerable one! Do not practice this Dharma, nor teach others to practice this Dharma.' Therefore, it is called 'Extensive Exposition'. To proclaim the great taming, making it manifest, is called 'Extensive Exposition'. If there is a person who is intelligent and talented, possessing such abilities, grasping what he understands, and contending with the Dharma spoken by the Tathagata (Buddha). It is like someone holding counterfeit gold alongside genuine gold. If it is difficult to distinguish between the genuine and the counterfeit, burn it with fire, and the genuine and counterfeit will naturally appear. If one uses false Dharma and says that it was spoken by the Tathagata, compare it with the Tripitaka, and one will know its truth or falsehood. It is like how there are true doctors in the world, and someone who is actually not a doctor falsely claims to be a doctor. Those who do not discern seek him to cure their illnesses, and lose their lives in vain. It is like how people in the world do not recognize the true Dharma, and follow evil and false Dharma, which can extinguish their good heart and life. One who does not extinguish the true Dharma, follows the Vinaya spoken by the Buddha, and acts according to what the Buddha said, this person can make the true Dharma flourish in the world. Why? Because this person knows what the Buddha said and knows what the Buddha did not say, therefore he can manage the true Dharma. This is 'Extensive Exposition'. The Venerable Sarvastivadin (a Buddhist school) said: 'There are four white Extensive Expositions, and four black Extensive Expositions.' For what reason is it called 'Extensive Exposition'? Because through this Sutra, one knows what the Buddha said and what the Buddha did not say. If someone is quick-witted and can clearly distinguish right from wrong and explain it to others, this speech should be accepted. The black Extensive Exposition should also be understood like the white Extensive Exposition. The four situations are: if facing many people, three people, two people, one person, these are called four. Also, if a Bhikshu says like this: --------------------------------------------------------------------------------
Chinese
“世尊在浮弥城告诸比丘：‘汝等若村若落，我亲从佛边闻说受持，此是法、此是毗尼、此是师教。’此比丘所说非可非不可。若以增一阿含、中阿含、长阿含、杂阿含、比丘经比、丘尼经、诸犍度、摩得勒伽与法理合者，应语言：‘大德！此法可自勤行，亦教人勤行。’若不合法理者，语言：‘大德！此法不应自行，亦不应教人行。’”此是初广说。第二第三乃至第四亦如是说。第一大众前、第二四人前、第三二人前、第四一人前，是名广说。’ “佛告诸比丘：‘吾教汝一句一偈、若多若少，若应行者如语行之，不应行者如语莫行。若后世比丘所说，与三藏相应者亦应行之。若吾所说或多或少，不应行者亦莫行之。后代比丘所说，不应行者亦莫行之。’此法增一经中广明。有广说者，如来临涅槃时告阿难言：‘吾灭度后，汝等言：“我等无依。”莫作此说。吾所制波罗提木叉，即是汝依、即是汝师。是故阿难！吾去世后，当依波罗提木叉而行行法，应当各各谦卑行之。汝等应当除去憍慢、安心净法。阿难！从今已去，下者应称上座尊者，上座应称下座慧命。阿难！若人见十二因缘，是为见法亦得见我。’如来临涅槃时，欲为利益众生故，说是四广。以是义故，名为广说。佛复告言：‘有物和合故应畜，有物 现代汉语译本： 世尊在浮弥城（a city）告诉众比丘：‘你们无论在村庄还是聚落，如果有人说“我亲自从佛陀那里听闻并受持，这是法、这是毗尼（Vinaya，戒律）、这是师长的教导”，那么这位比丘所说的话，既不能全盘否定，也不能全盘肯定。如果他所说的与《增一阿含经》（Ekottara Agama）、《中阿含经》（Madhyama Agama）、《长阿含经》（Dirgha Agama）、《杂阿含经》（Samyukta Agama）、比丘戒经、比丘尼戒经、各种犍度（Khandhaka，律藏中的篇章）、摩得勒伽（Matrika，论藏）相符合，就应该说：“大德！这个法可以自己努力修行，也可以教导他人努力修行。”如果不符合法理，就应该说：“大德！这个法不应该自己修行，也不应该教导他人修行。”’这是最初的广说。 第二、第三乃至第四也像这样说。第一是在大众面前，第二是在四个人面前，第三是在两个人面前，第四是在一个人面前，这叫做广说。 佛告诉诸比丘：‘我教导你们一句一偈，无论是多是少，如果应该实行的，就按照所说的去实行；不应该实行的，就按照所说的不要实行。如果后世的比丘所说，与三藏（Tripitaka，经、律、论）相应，也应该实行。如果我所说的，无论是多是少，不应该实行的，也不要实行。后代的比丘所说，不应该实行的，也不要实行。’这个法在《增一阿含经》中有详细说明。关于广说，如来临近涅槃（Nirvana，寂灭）时告诉阿难（Ananda，佛陀的十大弟子之一）说：‘我灭度后，你们不要说“我们没有依靠”。不要这样说。我所制定的波罗提木叉（Pratimoksha，戒律），就是你们的依靠，就是你们的老师。所以阿难！我去世后，应当依靠波罗提木叉而修行，应当各自谦卑地修行。你们应当除去骄慢，安心于清净的佛法。阿难！从今以后，年轻的比丘应该称呼年长的比丘为上座尊者，上座应该称呼年轻的比丘为慧命。阿难！如果有人见到十二因缘（Twelve Nidanas，佛教关于生命轮回的理论），就是见到了法，也见到了我。’如来临近涅槃时，为了利益众生，所以说了这四种广说。因为这个缘故，叫做广说。佛又告诉说：‘有些东西和合在一起就应该持有，有些东西
English
English version: The World Honored One, in the city of Phūmi (a city), addressed the Bhikshus (monks): 'Whether you are in a village or a settlement, if someone says, "I have personally heard and received from the Buddha, this is the Dharma (teachings), this is the Vinaya (discipline), this is the teacher's instruction," then what this Bhikshu says should neither be completely rejected nor completely accepted. If what he says is in accordance with the Ekottara Agama (Increased by One Agama), the Madhyama Agama (Middle Length Agama), the Dirgha Agama (Long Agama), the Samyukta Agama (Connected Agama), the Bhikshu Sutra (monk's precepts), the Bhikshuni Sutra (nun's precepts), the various Khandhakas (sections of the Vinaya), and the Matrika (matrix, outlines of doctrines), then you should say, "Venerable one! This Dharma can be diligently practiced by oneself and can also be taught to others to diligently practice." If it does not accord with the Dharma, then you should say, "Venerable one! This Dharma should not be practiced by oneself, nor should it be taught to others to practice."’ This is the first extensive explanation. The second, third, and even fourth are spoken in the same way. The first is in front of the assembly, the second is in front of four people, the third is in front of two people, and the fourth is in front of one person; this is called extensive explanation. The Buddha told the Bhikshus: 'I teach you a phrase or a verse, whether it is much or little; if it should be practiced, then practice it as it is said; if it should not be practiced, then do not practice it as it is said. If what a Bhikshu says in later generations is in accordance with the Tripitaka (Three Baskets, the Buddhist canon), then it should also be practiced. If what I have said, whether it is much or little, should not be practiced, then do not practice it. If what a Bhikshu in later generations says should not be practiced, then do not practice it.' This Dharma is extensively explained in the Ekottara Agama. Regarding extensive explanation, when the Tathagata (Buddha) was near Nirvana (liberation), he told Ananda (one of the Buddha's ten great disciples): 'After my Nirvana, do not say, "We have no refuge." Do not say this. The Pratimoksha (code of monastic rules) that I have established is your refuge, is your teacher. Therefore, Ananda! After my passing, you should rely on the Pratimoksha and practice the Dharma, and you should each practice it with humility. You should remove arrogance and be at peace with the pure Dharma. Ananda! From now on, junior Bhikshus should address senior Bhikshus as Venerable Elders, and senior Bhikshus should address junior Bhikshus as Wise Life. Ananda! If someone sees the Twelve Nidanas (the chain of dependent origination), they have seen the Dharma and have also seen me.' When the Tathagata was near Nirvana, he spoke these four extensive explanations for the benefit of sentient beings. For this reason, it is called extensive explanation. The Buddha further said: 'Some things, when combined, should be possessed, some things --------------------------------------------------------------------------------
Chinese
不和合故不应畜。’云何名为和合？如舍利弗外得上色纳，以此纳缝着条衣上，佛即听畜之，故名和合。不和合者，上色锦、上色白，虽和合不应畜，故名不和合。犹如酒若和药得饮，不和不得饮。上色与下色合得畜，不合不得畜。和合有二种：一色和合、二衣和合。色和合者，先用根染，后用弱染。复有先用上色染，后用下色染。此二名色和合，应畜。何者名为上色？五正色名为上色。萨婆多说曰：‘上色者，纯青、纯赤、纯黄、纯黑、纯白，是名五种上色。’大色和合者，先用青染，后用余色染；先用余色染，后用青色染。五种亦如是，是色，应得畜。衣和合者，若衣作净、纳未作净，缝纳着衣上。若衣未净、纳已净者，缝纳着衣上。此二皆名净衣。若衣未满十日未作净施，纳已作净施，缝纳着衣上，得畜。若纳十日未满未作净施，缝纳着衣上，得畜。故名衣和合。净施法。一日得一日作净施，若过十日不作净施，犯尼萨耆。若复放逸故不说净者，以心恶故，不满十日皆犯舍堕。 “何者不和合应畜、和合不应畜？不和合应畜者，山涉子、识其留草、阎婆伽、毗钵、优勒伽蜜、苦酒、阎陀林斤、提力姜，如是等药不合应畜。何以故？此药一一别中投食合，不中投食。如煮乳令沸熟已，写置一器中，时节小久 现代汉语译本： ‘因为不和合，所以不应该蓄积。’什么叫做和合呢？比如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）在外面得到好的染色布料，用这些布料缝补在条相衣上，佛陀就允许他蓄积，这叫做和合。不和合的情况是，好的染色锦缎、好的白色布料，即使缝合了也不应该蓄积，这叫做不和合。就像酒如果和药混合就可以饮用，不混合就不能饮用一样。好的染色和不好的染色混合就可以蓄积，不混合就不能蓄积。和合有两种：一是颜色和合，二是衣服和合。颜色和合是指，先用根染料染色，后用弱染料染色。或者先用好的染色染色，后用不好的染色染色。这两种情况叫做颜色和合，可以蓄积。什么叫做好的染色呢？五种正色叫做好的染色。萨婆多（Sarvāstivāda，说一切有部，佛教部派之一）说：‘好的染色是指，纯青色、纯红色、纯黄色、纯黑色、纯白色，这五种颜色叫做好的染色。’大色和合是指，先用青色染色，后用其他颜色染色；先用其他颜色染色，后用青色染色。五种颜色都是这样，这样的染色，可以蓄积。衣服和合是指，如果衣服是干净的，补丁还没有做净施，缝补在衣服上。如果衣服还没有做净施，补丁已经做了净施，缝补在衣服上。这两种情况都叫做净衣。如果衣服未满十日还没有做净施，补丁已经做了净施，缝补在衣服上，可以蓄积。如果补丁未满十日还没有做净施，缝补在衣服上，可以蓄积。这叫做衣服和合。净施的方法是，一天可以有一天做净施，如果超过十天不做净施，就犯尼萨耆（Nissaggiya，舍堕）。如果因为放逸的缘故没有说净，因为心怀恶意，即使未满十天也犯舍堕。 ‘什么是不和合应该蓄积的，什么是和合不应该蓄积的呢？不和合应该蓄积的是，山涉子（一种草药）、识其留草（一种草药）、阎婆伽（一种草药）、毗钵（一种草药）、优勒伽蜜（一种草药）、苦酒（一种药）、阎陀林斤（一种药）、提力姜（一种药），像这样的药物不混合应该蓄积。为什么呢？因为这些药物每一种单独投食可以，混合投食不可以。就像煮牛奶煮沸煮熟后，倒在一个容器里，时间稍微长了’