English
English version The monks in the northern region completed their Rainy Season Retreat (An居, Rainy Season Retreat). After the retreat, they each took their robes and bowls and went to the Buddha's place. The World Honored One asked: 'Where do you come from?' They all said where they came from. Therefore, it is called direction (方). Which countries does the Buddha allow to have five people ordain others? In the country of Avanti (阿畔提国, one of the sixteen ancient Indian kingdoms), there are Vinaya masters (毗尼师, Vinaya master), who are allowed to ordain others with five people. There was a Bhiksu (比丘, Buddhist monk) named Sukrunu (数虏奴, name of a Bhiksu), who had faith in the Dharma since he was young and wanted to be ordained. However, there was no Sangha (僧, monastic community) in his country. The Venerable Katyayana (迦旃延, one of the ten great disciples of the Buddha, known for his skill in debate) happened to arrive in that country. This Bhiksu asked Katyayana to ordain him, and it took twelve years to gather enough monks to be ordained. After Katyayana ordained him, he came to the Buddha's place. The Buddha asked: 'Katyayana! Why are you late?' Katyayana then told the World Honored One in detail about the circumstances of the ordination. The Buddha then established a rule: 'From now on, in remote areas where there is no Sangha, five Vinaya masters are allowed to ordain others.' In some countries where it is very hot, monks are allowed to bathe every day. In places with many thorns, they are allowed to wear thick leather sandals (革屣, leather sandals). The method of making leather sandals is to use the thick leather available in the local area. Some Bhiksus were doing their summer retreat in the Himalayas, and their hands, feet, heads, and ears were all frostbitten. After the retreat, they each took their robes and bowls and came to the Buddha's place, prostrated themselves at his feet, and stood aside. The Buddha knew the situation but deliberately asked: 'Why are your bodies all damaged?' The Bhiksus replied to the Buddha: 'Because it is cold in the Himalayas, they are all damaged.' The Buddha asked: 'What should be worn to prevent the body from being damaged?' The Bhiksus replied to the Buddha: 'If we wear leather boots on our feet and socks over the boots, we should not be damaged.' The Buddha then allowed them to wear Fula (富罗, footwear), and also allowed them to wear Ramuga (罗目伽, footwear), and on top of that, they were allowed to wear Kujhi (驹执, footwear). They were also allowed to wear socks, and if the socks were made of wool, camel hair, or even cotton or linen, they were allowed to wear them. There were two Brahmin Bhiksus (婆罗门比丘, Brahmana Bhiksu), one named Ujheha (乌嗟呵, name of a Brahmana Bhiksu) and the other named Sanmanda (散摩陀, name of a Brahmana Bhiksu), who went to the Buddha's place and reported to the World Honored One: 'Among the Buddha's disciples, there are people of various surnames, various countries, and various counties, and their speech and tones are different. If the language is not correct, it will distort the Buddha's correct teachings. We hope that the World Honored One will allow us to compile the Buddhist scriptures according to Chanda's (阐陀, Buddha's attendant) theories, and organize the sentences so that the speech and tones are clear and the meaning can also be clarified.' The Buddha told the Bhiksus --------------------------------------------------------------------------------
Chinese
：‘吾佛法中不与美言为是，但使义理不失，是吾意也。随诸众生应与何音而得受悟，应为说之。’是故名为随国应作。 “毗舍离饥馑，如上文说，佛听畜迦絺那衣。有五种利：一得中前数数食；二得有檀越来请得别众食；三得畜长财不说净；四得离衣宿；五不白得出界。是名受迦絺那衣利。 “作浆法。先研米与水和滤着一器中，后炊饭𩛢饙，取饭汁着一处经一宿，中食时如法受饮之。萨婆多、迦叶惟说曰：‘此浆中后乃至初夜得饮。’初一分竟。 “诸比丘夏安居法。若有破坏房舍，应受取，任力所能修补治之。 “自恣法者，若有大众，应如法白二羯磨自恣。若阿练若比丘，或一或二乃至三四，应胡跪合掌展转相向言：‘今日众僧自恣，我亦自恣。’如是三说。若独一人，应心念口言：‘今日众僧自恣，我亦自恣。’如是三说。 “云何与自恣欲？尔时世尊告诸比丘：‘今日自恣，有一比丘白佛言：“世尊！病比丘不堪来者、为看病不得来者、为佛法僧不得来者。此事云何？”’佛告比丘：‘如此等皆应与欲，说言：“今日众僧自恣，我不得往自恣，与众僧清净如法自恣欲。”如是三说。’是名与自恣法。有五种与自恣法：一今日僧自恣，我与僧自恣；二我白自恣；三为我故 现代汉语译本：‘我的佛法不以华丽的言辞为标准，只要义理不失真，就是我的本意。应根据不同的众生，用他们能够理解的语言来开导他们，使他们觉悟。’因此，才叫做随顺各地的语言习惯。 ‘毗舍离（Vaishali，古印度城市）发生饥荒时，如前文所说，佛允许僧人接受迦絺那衣（Kathina-civara，一种在雨季安居结束后缝制的僧衣）。接受迦絺那衣有五种利益：一是可以于中午之前多次进食；二是可以接受施主邀请，得到特别的供养；三是可以持有较多的财物而不必声明清净；四是可以不穿规定的僧衣睡觉；五是可以不禀告就离开寺院的界限。’这叫做接受迦絺那衣的利益。 制作米浆的方法。先将米磨碎，与水混合，过滤后放入器皿中。然后蒸煮米饭，取饭汁放在一起过一夜。中午吃饭时，按照规定饮用。萨婆多部（Sarvastivada，佛教部派之一）和迦叶（Kasyapa，佛教人物）认为：‘这种米浆可以在中午之后甚至到初夜时饮用。’第一部分结束。 众比丘夏季安居的方法。如果有的房舍破损，应该接受修缮的任务，尽自己的能力去修补。 自恣法（Pravāraṇā，雨季安居结束时的仪式）是，如果有大众，应该如法进行白二羯磨（jñapti-karma，一种僧团会议程序）自恣。如果是阿练若（aranya，指远离人烟的修行场所）的比丘，或者一两个乃至三四个，应该胡跪合掌，互相面对说：‘今日众僧自恣，我也自恣。’这样说三次。如果只有一个人，应该心中默念，口中说：‘今日众僧自恣，我也自恣。’这样说三次。 如何给予自恣欲（chanda，同意）？当时，世尊告诉众比丘：‘今日自恣，有一比丘禀告佛说：“世尊！生病的比丘不能前来，看护病人的比丘不能前来，为了佛法僧事业不能前来的比丘。这件事该怎么办？”’佛告诉比丘：‘这些人等都应该给予同意，说：“今日众僧自恣，我不能前往自恣，给予众僧清净如法的自恣欲。”这样说三次。’这叫做给予自恣法。有五种给予自恣法：一，今日僧自恣，我与僧自恣；二，我白自恣；三，为了我故
English
English version: 'In my Buddha-dharma, beautiful words are not considered paramount; as long as the meaning and principles are not lost, that is my intention. According to what sounds the various sentient beings can understand and be enlightened by, one should speak to them accordingly.' Therefore, it is called adapting to the customs of the country. 'During the famine in Vaishali (Vaishali, an ancient Indian city), as mentioned above, the Buddha allowed the monks to accept the Kathina-civara (Kathina-civara, a robe sewn after the rainy season retreat). There are five benefits to receiving the Kathina-civara: first, one can eat multiple times before noon; second, one can receive special offerings when invited by donors; third, one can possess more wealth without having to declare it pure; fourth, one can sleep without wearing the prescribed monastic robes; fifth, one can leave the monastery's boundaries without reporting.' This is called the benefit of receiving the Kathina-civara. The method of making rice gruel. First, grind the rice and mix it with water, filter it and put it in a container. Then, cook the rice, take the rice juice and leave it overnight. At lunchtime, drink it according to the rules. The Sarvastivada (Sarvastivada, one of the Buddhist schools) and Kasyapa (Kasyapa, a Buddhist figure) said: 'This rice gruel can be drunk after noon, even until the first watch of the night.' The first part is finished. The method for the monks' summer retreat. If there are damaged buildings, they should accept the task of repairing them and do their best to fix them. The Pravāraṇā (Pravāraṇā, the ceremony at the end of the rainy season retreat) is that if there is a large assembly, they should perform the jñapti-karma (jñapti-karma, a Sangha meeting procedure) Pravāraṇā according to the Dharma. If there are aranya (aranya, referring to a place of practice far from human habitation) monks, or one or two, or even three or four, they should kneel with their palms together, facing each other and say: 'Today the Sangha is doing Pravāraṇā, and I also do Pravāraṇā.' Say this three times. If there is only one person, they should silently recite in their heart and say aloud: 'Today the Sangha is doing Pravāraṇā, and I also do Pravāraṇā.' Say this three times. How to give chanda (chanda, consent) for Pravāraṇā? At that time, the World Honored One told the monks: 'Today is Pravāraṇā, and one monk reported to the Buddha: "World Honored One! Sick monks cannot come, monks who are caring for the sick cannot come, and monks who cannot come for the sake of the Buddha-dharma-Sangha. What should be done about this?"' The Buddha told the monks: 'These people should all give their consent, saying: "Today the Sangha is doing Pravāraṇā, and I cannot go to do Pravāraṇā, I give the Sangha pure and lawful consent for Pravāraṇā." Say this three times.' This is called giving consent for Pravāraṇā. There are five ways to give consent for Pravāraṇā: first, today the Sangha is doing Pravāraṇā, and I give consent to the Sangha; second, I declare my Pravāraṇā; third, for my sake --------------------------------------------------------------------------------
Chinese
自恣；四若口不能言者，手作说相亦得与自恣；五语虽不了，亦是与自恣。是名五种自恣。若前人身口不能，后复更问之。身口无相貌者，命根未断、耳闻人语，众僧就其前羯磨自恣。取自恣人若将自恣来，道中命终、或为淫欲所迷、或失性、或出界外、或舍道还俗，如此等皆不成取欲，应更遣人取欲。若取欲者，为贼为水为虎狼所遮不得来者，此取欲成就。如此等难事非一。但取欲者欲来而力不能，皆取欲成就。 “波罗提木叉法者，尔时世尊在净房中作是念：‘我今为诸比丘制说波罗提木叉戒。何以故？后学比丘欲行法者，不知何者佛制、何者非佛制，乃至阿罗汉果乐。’佛告诸比丘：‘我今说波罗提木叉，汝等当善受行之。若有所犯即应忏悔，若无所犯应系念思惟。吾说戒时若默然者，当知皆是清净之人。汝等屏处发露无隐，吾大众中问无隐等无有异。第二第三亦如是问。’若故作不妄语者，佛说障道。障者，障于四禅四空乃至障四果四向。若后能改悔，四禅四空四向四果皆可得取。是故名波罗提木叉法也。说波罗提木叉有五种，如上说也。布萨取欲，如上自恣取欲无异。 “田舍园，前所施、后所施处，不应转易更施余处。若五钱转施，皆是恶作。复有十八种分别。复有八种阿练若处所，有若比 自恣（pravāraṇā，僧团在雨季安居结束时举行的仪式）；四、如果有人不能说话，可以用手势来表达自恣；五、即使说话不清楚，也算是表达了自恣。这被称为五种自恣。如果之前的人身口都不能表达，之后再问一次。如果身口都无法表达，但命根未断、能听到人说话，众僧可以在他面前羯磨（karma，一种仪式）自恣。如果取自恣的人在来的路上去世、或被淫欲迷惑、或失去心性、或出了界外、或舍弃佛道还俗，这些情况都不能算作取欲（chanda，同意），应该再派人去取欲。如果取欲的人被盗贼、洪水、虎狼阻挡而不能来，这次取欲就算成就。像这样的困难情况不止一种。只要取欲的人想来但力不能及，都算作取欲成就。 ‘波罗提木叉法’（prātimokṣa，戒律），当时世尊在净房中这样想：‘我现在为众比丘制定并宣说波罗提木叉戒。为什么呢？因为后来的学法比丘想要修行佛法，却不知道哪些是佛制定的、哪些不是佛制定的，乃至证得阿罗汉果的快乐。’佛告诉众比丘：‘我现在宣说波罗提木叉，你们应当好好接受并奉行。如果有所违犯就应当忏悔，如果没有违犯就应当系念思惟。我宣说戒律时，如果有人保持沉默，就应当知道他们都是清净之人。你们在私下发露忏悔和在大众中问讯忏悔没有区别。第二次、第三次也这样问。’如果有人明知故犯妄语，佛说这是障道的行为。这个‘障’，会障碍四禅、四空，乃至障碍四果、四向。如果之后能够改正悔过，四禅、四空、四向、四果都可以证得。所以称为波罗提木叉法。宣说波罗提木叉有五种方式，如上面所说。布萨（uposatha，每半月诵戒的仪式）取欲，和上面的自恣取欲没有区别。 田地园林，之前已经布施、之后又布施的地方，不应该转移改变再布施到其他地方。如果转移布施价值五钱的东西，都是恶作（duṣkṛta，一种罪）。还有十八种分别。还有八种阿练若（araṇya，寂静处）处所，如果有比