Chinese
住止处应绕四边掘深堑遮水，堑里应作大小行处。此事敷具犍度中广说。 “佛告阿难：‘汝捉钥可房房语诸比丘：“吾欲南行按行诸国。谁能随吾去者，可自料理衣钵。”’阿难即受告敕，房房语之。诸长老比丘白阿难言：‘若师去者得随佛去，若师不去自亦不得去。何以故？至彼中更须觅依止师故。’尔时世尊即共堪能去者相随向南路上。佛见诸比丘少，告阿难言：‘汝不房房语也？比丘何故少？’阿难即具以上事白世尊。佛告阿难：‘从今已后，若比丘满十腊知法者，应受。十腊乃至百腊不知法者，依止。’依止法，受具犍度中广说。 “此房房中所作事，应二指作法。若钵破作五段，缀此钵法，应相去二指安一缀。若上厕时洗大便道，应用二指头洗之。若衣破着纳者，孔外荫二指。若比丘畜发法，极长不过二指应剃。是名法。 “略说共作法。若比丘性行调柔，持戒亦具威仪可观。如此人者，僧应与共同一切法事，乃至饮食卧起皆应共同。是名略说共作法。若比丘行来到他寺上，应问此寺中一比丘结大界处。复问离衣宿处，兼问众僧净厨处，亦问布萨说戒处。如是等处皆问一人，故名略问。问已若有同伴亦应语之。又复应问，所饮水中有虫不？清净不？此水属谁？又问，果菜净未？一人问 现代汉语译本： 住所的四周应该挖掘深沟来阻挡水，沟里应该设置大小便溺的地方。这些事情在敷具犍度（Nisidana Khandhaka，坐具篇）中有详细说明。 佛陀告诉阿难（Ananda，佛陀的十大弟子之一）：‘你拿着钥匙，挨个房间告诉各位比丘：“我打算南行巡视各国。谁能跟随我去的，可以自己准备好衣钵。”’阿难接受了佛陀的命令，挨个房间告知比丘们。各位长老比丘告诉阿难说：‘如果师父去，我们才能跟随佛陀去；如果师父不去，我们自己也不能去。为什么呢？因为到了那里还需要寻找依止的师父。’当时，世尊就和能够去的人一起，沿着南方的道路前进。佛陀看到比丘很少，告诉阿难说：‘你没有挨个房间通知吗？为什么比丘这么少？’阿难就把以上的事情全部告诉了世尊。佛陀告诉阿难：‘从今以后，如果比丘满十腊（Vassa，出家受戒后的年岁）且知法的，就可以接受依止；十腊乃至百腊不知法的，需要依止。’依止法在受具犍度（Upasampada Khandhaka，受戒篇）中有详细说明。 关于在房间里所做的事情，应该用二指作法（Angulika，一种测量方法）。如果钵破裂成五段，缝补这个钵的方法是，应该相隔二指安放一个缀补。如果上厕所时清洗大便道，应该用两个手指头清洗。如果衣服破了需要缝补，孔外应该遮盖二指。如果比丘留头发，最长不能超过二指就应该剃掉。这叫做二指作法。 简略地说一下共同作法。如果比丘的性情柔和，持戒也很完备，威仪可观。这样的人，僧团应该和他共同进行一切法事，乃至饮食起卧都应该共同。这叫做简略的共同作法。如果比丘行脚来到其他寺庙，应该询问这个寺庙里的一位比丘，关于结大界（Mahasima，寺院的边界）的地方。再问离衣宿（离衣过夜）的地方，同时问众僧的净厨（干净的厨房）在哪里，也问布萨（Uposatha，每半月诵戒的仪式）说戒的地方。像这些地方都问一个人，所以叫做简略地询问。问完之后，如果有同伴也应该告诉他们。又应该问，所饮用的水里有没有虫子？是否清净？这水属于谁？还要问，果菜是否清净？一个人询问。
English
English version: The dwelling place should be surrounded by deep trenches dug on all four sides to block water, and within the trenches, there should be places for both major and minor excretory functions. These matters are extensively discussed in the Nisidana Khandhaka (chapter on sitting cloths). The Buddha said to Ananda (one of the ten great disciples of the Buddha): 'Take the key and go room to room, telling all the Bhikkhus (monks): "I intend to travel south, visiting various countries. Whoever is able to accompany me may prepare their robes and bowl."' Ananda, receiving the Buddha's command, went room to room informing the Bhikkhus. The elder Bhikkhus said to Ananda: 'If the teacher goes, we can follow the Buddha; if the teacher does not go, we cannot go ourselves. Why? Because we will need to find a teacher to rely on when we arrive there.' At that time, the World Honored One, together with those who were able to go, proceeded along the southern road. The Buddha, seeing that there were few Bhikkhus, said to Ananda: 'Did you not go room to room to inform them? Why are there so few Bhikkhus?' Ananda then related all the above matters to the World Honored One. The Buddha said to Ananda: 'From now on, if a Bhikkhu has completed ten Vassas (years since ordination) and knows the Dharma, they may be relied upon; those with ten Vassas or even a hundred Vassas who do not know the Dharma must rely on others.' The rules for reliance are extensively discussed in the Upasampada Khandhaka (chapter on ordination). Regarding the matters to be done in the rooms, one should use the 'two-finger method' (Angulika, a method of measurement). If a bowl is broken into five pieces, the method for mending it is that the stitches should be placed two fingers apart. When cleaning the anal passage after using the toilet, one should use two fingertips to clean it. If a robe is torn and needs patching, the patch should cover two fingers beyond the edge of the hole. If a Bhikkhu keeps hair, it should not exceed two fingers in length before being shaved. This is called the 'two-finger method'. Briefly speaking about communal practices: If a Bhikkhu is gentle in nature, upholds the precepts, and is of admirable conduct, the Sangha (monastic community) should share all Dharma activities with him, even to the point of sharing food, sleeping, and waking. This is called a brief explanation of communal practices. If a Bhikkhu travels to another monastery, he should ask one Bhikkhu in that monastery about the location of the 'great boundary' (Mahasima, the boundary of the monastery). He should also ask about the place for sleeping without robes, as well as the location of the Sangha's clean kitchen, and the place for the Uposatha (fortnightly recitation of precepts). Asking one person about all these places is called a brief inquiry. After asking, if there are companions, they should also be informed. Furthermore, one should ask whether there are insects in the drinking water, whether it is clean, and to whom the water belongs. One should also ask whether the fruits and vegetables are pure. One person asks. --------------------------------------------------------------------------------
Chinese
，余人皆得净，故名略。若旧住比丘请客比丘，客比丘到寺，一人问净不净，如是可问处皆问，是余比丘皆得清净。尊者萨婆多说曰：‘有利养生人贪着，佛不听取。然不制所犯，应如前所制法行。’ “世尊说曰：‘若人所作不善，知惭愧者不为障道。若比丘无惭愧心、亦无所知，如是所说不应受用。又复有人无惭愧心、有所知解，其所说法亦不应受。复次有人虽知惭愧、然无所知，若有所说亦不应受。若复有人有惭愧心、能达法相，如此说者应受用之。’尊者迦叶惟说曰：‘有诸人智慧等所见亦同，其性柔雅戒行清净无有瑕秽，是名和雅，所说应受。’ “有应作处。何者是？尼师坛有破穿处，应用弊纳补，四边荫一寸。如是广知。若有疮处应治，若众僧食处应扫，若和尚阿阇梨食处应扫，是名处所。若比丘病，佛听煮粥食之。无净地，众僧当与作白二羯磨作净处所。如是等皆名处所。 “佛在世时常在王舍城中说戒。至十五日月尽，诸比丘远近不避疲劳，诣王舍城听佛说戒。佛知诸比丘疲苦，即问诸比丘方所。随其方所住处说戒，是名为方。东方塔名罗多跋陀罗，乃至北方有山名无之罗毗罗，是名为方。如是等边方，有律师五人得受具足。阿练若比丘应善知方所，亦应知处及时。尔时诸比丘 现代汉语译本：其余的人都因此得到清净，所以称为‘略’。如果旧住的比丘邀请作客的比丘，作客的比丘到达寺院后，其中一人询问是否清净，像这样可以询问的地方都询问，那么其余的比丘就都得到清净。尊者萨婆多（Sarvastivada，一切有部）说：‘因为有利养而生起贪着的人，佛陀不允许接受。然而，对于没有禁止的过失，应该像之前所制定的法规一样行事。’ 世尊说：‘如果有人做了不好的事情，但知道惭愧，这不会成为修道的障碍。如果比丘没有惭愧心，也没有所知，这样的人所说的话不应该接受。又有人没有惭愧心，但有所知解，他所说的法也不应该接受。再者，有人虽然知道惭愧，但没有所知，他所说的话也不应该接受。如果有人有惭愧心，并且能够通达法相，这样的人所说的话就应该接受。’尊者迦叶（Kasyapa）只是说：‘有些人智慧等等方面所见相同，他们的性格柔和文雅，戒行清净没有瑕疵，这叫做和雅，他们所说的话应该接受。’ 有应该做的地方。什么是应该做的地方呢？尼师坛（nisidana，坐具）有破损的地方，应该用旧布补好，四边超出破损处一寸。像这样广泛地了解。如果有疮口应该医治，如果大众僧的食堂应该打扫，如果和尚（Upadhyaya，亲教师）和阿阇梨（Acarya，轨范师）的食堂应该打扫，这叫做处所。如果有比丘生病，佛陀允许煮粥给他吃。如果没有干净的地面，僧众应当通过白二羯磨（karma，业）来制定干净的处所。像这些都叫做处所。 佛陀在世的时候，经常在王舍城（Rajagrha）中说戒。到了十五日月尽的时候，各位比丘不避远近和疲劳，前往王舍城听佛陀说戒。佛陀知道各位比丘疲惫辛苦，就询问各位比丘所住的处所。随着他们所住的处所说戒，这叫做方。东方塔的名字叫罗多跋陀罗（Ratnabhadra），乃至北方有座山名叫无之罗毗罗（Avijihira），这叫做方。像这些边远的地方，有律师五人得到受具足戒的资格。阿练若（aranyaka，阿兰若）比丘应该好好地知道方所，也应该知道处所和时间。当时各位比丘
English
English version: The rest of the people all attain purity because of this, hence it is called 'brief'. If an old resident Bhiksu (monk) invites a visiting Bhiksu, and the visiting Bhiksu arrives at the monastery, and one of them asks whether it is pure or impure, and asks about all the places where such questions can be asked, then the rest of the Bhiksus all attain purity. Venerable Sarvastivada (Sarvastivada, school of thought) says: 'People who develop attachment due to gain and offerings, the Buddha does not allow them to accept. However, for offenses that are not prohibited, one should act according to the rules established previously.' The World Honored One said: 'If a person commits bad deeds but knows shame and remorse, this will not be an obstacle to the path. If a Bhiksu has no shame and no knowledge, what such a person says should not be accepted. Furthermore, if someone has no shame but has knowledge and understanding, what he teaches should also not be accepted. Moreover, if someone knows shame but has no knowledge, what he says should also not be accepted. If someone has shame and can understand the characteristics of the Dharma, what such a person says should be accepted.' Venerable Kasyapa (Kasyapa) simply said: 'There are people whose wisdom and views are the same, whose nature is gentle and refined, whose precepts and conduct are pure and without flaws, this is called harmonious and elegant, and what they say should be accepted.' There are places where things should be done. What are the places where things should be done? If the nisidana (nisidana, sitting cloth) has broken or torn places, it should be patched with old cloth, extending one inch beyond the edges. Understand this broadly. If there are sores, they should be treated. If the dining hall of the Sangha (community) should be swept, if the dining halls of the Upadhyaya (Upadhyaya, preceptor) and Acarya (Acarya, teacher) should be swept, these are called places. If a Bhiksu is sick, the Buddha allows cooking porridge for him to eat. If there is no clean ground, the Sangha should establish a clean place through a white second karma (karma, action). All these are called places. When the Buddha was in the world, he often recited the precepts in Rajagrha (Rajagrha). On the fifteenth day of the month, when the moon was full, the Bhiksus, regardless of distance and fatigue, went to Rajagrha to listen to the Buddha recite the precepts. The Buddha, knowing that the Bhiksus were tired and weary, asked them where they were staying. He recited the precepts according to the places where they were staying, this is called direction. The name of the eastern stupa is Ratnabhadra (Ratnabhadra), and to the north there is a mountain called Avijihira (Avijihira), this is called direction. In these remote places, five lawyers have the qualifications to receive full ordination. Aranyaka (aranyaka, forest dweller) Bhiksus should know the directions well, and should also know the place and time. At that time, the Bhiksus --------------------------------------------------------------------------------
Chinese
北方受安居。安居已竟，各执衣钵往到佛所。世尊问言：‘从何方来？’皆说所从来处。故名为方。佛听何等国土应五人受具？阿畔提国有毗尼师，听五人受具。有一比丘字数虏奴，少小信道欲得受具。国土无僧，尊者迦旃延有缘到彼国，此比丘求迦旃延欲受具，十二年中集僧乃得受具。迦旃延为受具已，来到佛所。佛问言：‘迦旃延！汝何故迟？’迦旃延即以受戒因缘具白世尊。佛即立制：‘从今已去，听边地无众僧处有律师五人受具。’有国大热处，听日日洗。荆棘多处，听着厚革屣。作革屣法，随土地所有厚皮听作。有诸比丘在雪山中夏安居，手脚头耳皆冻坏。安居已讫，各执衣持钵来诣佛所，头面礼足退立一面。佛知而故问：‘汝等何故身体皆坏。’比丘白佛：‘雪山中寒冻故，是以皆坏。’佛问言：‘应着何等不令身坏？’诸比丘白佛：‘若脚着皮革，靴上着复衣，应当不坏。’佛即听着富罗，复听着罗目伽，上听着驹执。复听着复衣，若用羊毛骆驼毛，乃至绵纻之听着。有二婆罗门比丘，一字乌嗟呵、二字散摩陀，往到佛所白世尊言：‘佛弟子中，有种种性、种种国土人、种种郡县人，言音不同。语既不正，皆坏佛正义。唯愿世尊听我等依阐陀至持论撰集佛经次比文句，使言音辩了义亦得显。’佛告比丘 现代汉语译本 北方地区的僧侣结束了安居。安居结束后，各自拿着衣钵前往佛陀所在的地方。世尊问道：‘你们从哪里来？’他们都说了自己来的地方。因此称为方（direction）。佛陀允许在哪些国家可以由五人授具足戒？阿畔提国（Avanti，古印度十六雄国之一）有毗尼师（Vinaya master，持戒律师），允许五人授具足戒。有一位比丘名叫数虏奴（name of a Bhiksu），从小就信仰佛法，想要受具足戒。但他的国家没有僧团，尊者迦旃延（Katyayana，佛陀十大弟子之一，以论议第一著称）因缘际会到了那个国家，这位比丘请求迦旃延为他授具足戒，花了十二年时间才聚集到足够的僧人得以受戒。迦旃延为他授戒完毕后，来到佛陀所在的地方。佛陀问道：‘迦旃延！你为什么来晚了？’迦旃延就把授戒的因缘详细地告诉了世尊。佛陀于是制定规定：‘从今以后，允许在边远地区没有僧团的地方，由五位持戒律师授具足戒。’有些国家非常炎热，允许僧侣每天洗浴。有些地方荆棘很多，允许穿厚底的革屣（leather sandals）。制作革屣的方法是，根据当地所有的厚皮革来制作。有些比丘在雪山中进行夏季安居，手脚、头和耳朵都被冻坏了。安居结束后，各自拿着衣钵来到佛陀所在的地方，顶礼佛足后退到一旁站立。佛陀明知情况却故意问道：‘你们为什么身体都坏了？’比丘们回答佛陀说：‘因为雪山中寒冷，所以都坏了。’佛陀问道：‘应该穿戴什么才能不让身体坏掉？’比丘们回答佛陀说：‘如果脚上穿皮革靴子，靴子上再穿上袜子，应该就不会坏了。’佛陀于是允许穿富罗（footwear），又允许穿罗目伽（footwear），上面允许穿驹执（footwear）。又允许穿袜子，如果用羊毛、骆驼毛，甚至棉、麻等材料做的袜子，都允许穿。有两位婆罗门比丘，一位名叫乌嗟呵（name of a Brahmana Bhiksu），一位名叫散摩陀（name of a Brahmana Bhiksu），前往佛陀所在的地方禀告世尊说：‘佛陀的弟子中，有各种姓、各种国家、各种郡县的人，言语音调各不相同。如果语言不正，就会歪曲佛陀的正确教义。希望世尊允许我们依照阐陀（Chanda，佛陀的侍者）的持论来撰集佛经，整理文句，使言语音调清晰，意义也能显明。’佛陀告诉比丘