Chinese
，听作之。’长者闻佛告已，即造六十口房施设饮食，请佛及僧供养已，捉金瓶行水竟，胡跪合掌白佛言：‘今为佛及僧作六十口房。愿世尊及比丘僧为弟子受用。’佛因长者施房，为说施房利益：一者能遮风雨；二者能遮寒热；三者能遮恶兽毒虫。如是种种利益尽为说之。因此房故，令诸比丘得善寂安乐住。此敷具犍度中广说。 “佛在阿吒毗国，听诸比丘私作房。诸比丘各各私作大房，所索甚多。诸檀越遥见沙门入村，皆避之不欲相见。有比丘字阿吒毗，为私作房故自伐林木。林中有神以林为舍，此鬼内自思惟：‘正欲打此道人，恐畏有咎。若默然者，无住止处。’即往白佛。佛告言：‘若打持戒者，其罪极重。汝渡河有大树，此树神昨已命终，汝可依彼大树住。’因此制戒，不听私起大房。 “尔时世尊在拘睒弥国。有比丘字阐陀，与国主优填王极善。自往语之：‘今欲私起房，乏材木。’王即语言：‘国中所有材木随意取之。’此比丘官路中有一大树，枝条荫覆五百乘车，国中诸人皆以此树有命之想。阐陀比丘伐此树，檀越慊之。比丘往白世尊。佛即因而制戒：‘自今已去，若有神树，路中诸人所贵重树，不听伐也。若伐者得波逸提，或言偷兰遮。’从此以来不听过量私作大房。 “尔时 现代汉语译本： ‘听从他的做法。’长者听了佛的教诲后，立即建造了六十间房屋，准备了饮食，邀请佛和僧众前来接受供养。供养完毕，他手持金瓶行洒水仪式，然后胡跪合掌对佛说：‘现在为佛和僧众建造了六十间房屋，希望世尊和比丘僧众接受弟子的供养使用。’佛陀因为长者布施房屋的缘故，为他说了布施房屋的利益：一是能够遮挡风雨；二是能够遮挡寒冷和炎热；三是能够遮挡恶兽和毒虫。像这样种种的利益都为他详细地说了。因为这些房屋的缘故，使得各位比丘能够得到善寂和安乐的住所。这些在敷具犍度（指《十诵律》中关于敷具的章节）中有详细的说明。 佛陀在阿吒毗国（Atavi，地名）时，听到有比丘私自建造房屋。这些比丘各自私自建造大型房屋，索取很多物资。各位檀越（Dānapati，施主）远远地看见沙门（Śrāmaṇa，出家修行者）进入村庄，都躲避他们，不愿意见面。有一位比丘名叫阿吒毗，为了私自建造房屋而自己砍伐林木。林中有一位神，以树林为住所，这位鬼神内心自忖：‘想要殴打这位道人，又恐怕会有罪过。如果默默不语，就没有住处了。’于是前往禀告佛陀。佛陀告诉他说：‘如果殴打持戒的人，罪过极其严重。你渡过河后有一棵大树，这棵树的神昨天已经命终，你可以依靠那棵大树居住。’因此制定戒律，不允许私自建造大型房屋。 当时世尊在拘睒弥国（Kauśāmbī，古印度城市）。有一位比丘名叫阐陀（Chanda），与国王优填王（Udayana）关系极好。他亲自前往对国王说：‘现在想要私自建造房屋，缺少木材。’国王立即说：‘国内所有的木材，你可以随意取用。’这位比丘在官道中发现一棵大树，树的枝条荫蔽了五百辆车，国内的众人都认为这棵树有神灵。阐陀比丘砍伐了这棵树，檀越们对此感到不满。比丘前往禀告世尊。佛陀因此制定戒律：‘从今以后，凡是有神灵寄托的树木，道路中众人所珍贵的树木，不允许砍伐。如果砍伐者，犯波逸提（Pācittiya，一种戒律罪名），或者说是偷兰遮（Sthūlātyaya，一种戒律罪名）。’从此以后，不允许过分地私自建造大型房屋。 当时
English
English version: 'Listen to his actions.' After the elder heard the Buddha's instructions, he immediately built sixty rooms, prepared food and drink, and invited the Buddha and the Sangha to receive offerings. After the offerings were completed, he held a golden vase and performed the water-pouring ceremony, then knelt with his palms together and said to the Buddha: 'Now I have built sixty rooms for the Buddha and the Sangha. I hope that the World Honored One and the Bhikshu Sangha will accept and use the offerings of this disciple.' Because of the elder's donation of the rooms, the Buddha spoke to him about the benefits of donating rooms: first, they can shield from wind and rain; second, they can shield from cold and heat; third, they can shield from fierce beasts and poisonous insects. All such benefits were explained to him in detail. Because of these rooms, the Bhikshus can obtain peaceful and joyful dwellings. These are explained in detail in the 'Spreading Mat Khandhaka' (referring to the section on spreading mats in the 'Ten Recitation Vinaya'). When the Buddha was in the country of Atavi (Atavi, a place name), he heard that the Bhikshus were privately building houses. These Bhikshus were each privately building large houses, demanding many materials. The Dānapatis (Dānapati, donors) saw the Shramanas (Śrāmaṇa, renunciates) entering the village from afar, and they avoided them, not wanting to meet them. There was a Bhikshu named Atavi who cut down trees himself in order to privately build a house. There was a spirit in the forest who used the forest as his dwelling. This ghost thought to himself: 'I want to strike this ascetic, but I am afraid there will be fault. If I remain silent, I will have no place to live.' So he went to report to the Buddha. The Buddha told him: 'If you strike someone who upholds the precepts, the offense is extremely serious. After you cross the river, there is a large tree. The spirit of this tree died yesterday. You can rely on that large tree to live.' Therefore, a precept was established, not allowing the private construction of large houses. At that time, the World Honored One was in the country of Kaushambi (Kauśāmbī, an ancient Indian city). There was a Bhikshu named Chanda who had an excellent relationship with King Udayana. He personally went to the king and said: 'Now I want to privately build a house, but I lack wood.' The king immediately said: 'You can take any wood you want from the country.' This Bhikshu found a large tree in the official road, the branches of which shaded five hundred carts. The people in the country all thought that this tree had a spirit. The Bhikshu Chanda cut down this tree, and the Dānapatis were dissatisfied with this. The Bhikshu went to report to the World Honored One. The Buddha therefore established a precept: 'From now on, any trees in which spirits reside, trees that are valued by the people in the road, are not allowed to be cut down. If someone cuts them down, they commit a Pācittiya (Pācittiya, a type of Vinaya offense), or it can be said to be a Sthūlātyaya (Sthūlātyaya, a type of Vinaya offense).' From then on, it was not allowed to excessively and privately build large houses. At that time, --------------------------------------------------------------------------------
Chinese
闼婆摩罗子出家，翘勤行道得阿罗汉果。内自思惟：‘于此身上更修何业？’思惟既定，当为僧劝化中食及造敷具。于一日中有比丘，逼夜来向寺，不知寺处。闼婆摩罗子即入火光三昧，举手照明令知寺处。此比丘到已，示房舍敷具大小行处，澡手水涂足油一切示处。若有客僧来到寺者，随其所须皆供给之，心无爱憎。佛即赞叹，一切饮食敷具平等无过。闼婆摩罗子无根谤缘，因此广知。 “尔时提婆达多共阿阇世论议：‘汝可杀父，我亦杀佛。新王、新佛共治天下，世皆大平，人民安乐，不亦快乎！’阿阇世问提婆达多：‘须几兵众可得除佛？’提婆达言：‘得六十兵可得除之。’与六十兵。得兵已，先遣二人往杀佛：‘杀佛已，从余道回，莫着本路。’复遣四人杀前二人，从余道回。如是展转皆，欲令相杀尽。所以尔者，不欲令此恶名流布于外。二人往见佛，自然不起恶心，即向佛说本来之意。佛为说法，得须陀洹果。佛即语之：‘汝等回去，莫随余道。’得到提婆达多所，提婆达多闻不得杀佛，即生瞋恚自到佛所，以大石打佛。诸天即接此石掷着他山，有小石破来伤佛足，诸比丘等皆来捉杖围绕世尊房。佛语诸比丘：‘假使有人捉须弥山欲压吾者犹不能害，况提婆达多。汝等各自随所修业安乐行之。’佛 现代汉语译本 闼婆摩罗子（Tāpó Móluózǐ，人名）出家，勤奋修行，证得阿罗汉果。他内心自忖：‘于此身躯之上，还能修习什么功德呢？’经过思量，他决定为僧众劝募斋饭，并制作铺具。有一天，有位比丘深夜来到寺院，却不知寺院所在。闼婆摩罗子便入于火光三昧（Huǒguāng sānmèi，一种禅定），举手放光，照亮寺院的位置，使比丘得以找到。这位比丘到达后，他为比丘指明房舍、铺具的大小以及行走之处，并提供洗手水和涂足油，一一指示。如有其他僧人来到寺院，他都尽力提供所需，心中没有偏爱或憎恶。佛陀赞叹他，认为他在饮食和铺具的供养上平等无私。闼婆摩罗子没有无端的诽谤，因此广为人知。 当时，提婆达多（Típó Dáduō，人名）与阿阇世（Āshéshì，人名）商议：‘你可以弑父篡位，我也要杀死佛陀。新的国王和新的佛陀共同治理天下，世界就能太平，人民就能安乐，这难道不是一件快乐的事情吗！’阿阇世问提婆达多：‘需要多少兵士才能除掉佛陀？’提婆达多说：‘六十个士兵就足够了。’于是给了他六十个士兵。得到士兵后，提婆达多先派两个人去刺杀佛陀：‘杀了佛陀后，从别的路回来，不要走原来的路。’又派四个人去杀前两个人，也从别的路回来。就这样依次安排，想要让他们互相残杀殆尽。他这样做的目的是不希望这种恶名传播出去。那两个人去见佛陀，自然而然地生不起恶念，便向佛陀说明了来意。佛陀为他们说法，他们证得了须陀洹果（Xūtuóhuán guǒ，小乘初果）。佛陀对他们说：‘你们回去吧，不要走其他的路。’他们回到提婆达多那里，提婆达多听说他们没有杀死佛陀，便勃然大怒，亲自到佛陀那里，用大石头袭击佛陀。诸天立即接住这块石头，并将它扔到其他的山里，有一小块碎石击伤了佛陀的脚。众比丘们都拿着棍杖，围绕在世尊的住所周围。佛陀对众比丘说：‘即使有人拿着须弥山（Xūmí shān，佛教中的圣山）想要压我，也不能伤害我，更何况是提婆达多。你们各自安心修行，快乐地生活吧。’
English
English version Tāpó Móluózǐ (name of a person) renounced the world, diligently practiced the path, and attained the state of Arhat. He contemplated within himself: 'What further meritorious deeds can I cultivate upon this body?' After deliberation, he decided to solicit alms for the Sangha and make mats for them. One day, a Bhikshu came to the monastery late at night, not knowing where it was. Tāpó Móluózǐ then entered the Samadhi of Fiery Light (Huǒguāng sānmèi, a type of meditation), raised his hand and emitted light, illuminating the location of the monastery so that the Bhikshu could find it. After the Bhikshu arrived, he showed him the rooms, the size of the mats, and the places to walk, and provided water for washing hands and oil for anointing the feet, indicating everything. If any other monks came to the monastery, he would provide whatever they needed, without any favoritism or aversion in his heart. The Buddha praised him, considering him to be impartial and selfless in his offerings of food and mats. Tāpó Móluózǐ had no unfounded slanders, and therefore became widely known. At that time, Devadatta (Típó Dáduō, name of a person) discussed with Ajatasattu (Āshéshì, name of a person): 'You can kill your father and usurp the throne, and I will kill the Buddha. The new king and the new Buddha will jointly govern the world, and the world will be peaceful, and the people will be happy. Wouldn't that be a joyful thing!' Ajatasattu asked Devadatta: 'How many soldiers are needed to eliminate the Buddha?' Devadatta said: 'Sixty soldiers would be enough.' So he gave him sixty soldiers. After getting the soldiers, Devadatta first sent two people to assassinate the Buddha: 'After killing the Buddha, return by another route, do not take the original route.' He then sent four people to kill the first two, also returning by another route. He arranged it in this way, wanting them to kill each other completely. The reason he did this was that he did not want this evil reputation to spread. The two people went to see the Buddha, and naturally, evil thoughts did not arise in them, and they told the Buddha their intentions. The Buddha preached the Dharma to them, and they attained the state of Srotapanna (Xūtuóhuán guǒ, the first stage of Hinayana). The Buddha said to them: 'Go back, do not take other routes.' They returned to Devadatta, and Devadatta, hearing that they had not killed the Buddha, became furious and went to the Buddha himself, attacking the Buddha with a large stone. The Devas immediately caught the stone and threw it into other mountains, and a small piece of gravel struck the Buddha's foot. All the Bhikshus took up sticks and surrounded the Buddha's residence. The Buddha said to the Bhikshus: 'Even if someone were to take Mount Sumeru (Xūmí shān, the sacred mountain in Buddhism) and try to crush me, they could not harm me, let alone Devadatta. Each of you should peacefully practice your respective paths and live happily.' --------------------------------------------------------------------------------
Chinese
未制戒前，比丘一不得与沙弥同房宿。罗睺罗无别房，诸比丘驱出，罗睺在厕上宿。厕中有大毒蛇，佛知有此毒蛇恐伤罗睺，故来到厕，知而故问：‘汝是谁耶？’罗睺答言：‘是沙弥罗睺。’佛问：‘汝何故此中住？’答言：‘更无别房。诸比丘不听共宿。’佛即将入房。后日集诸比丘告曰：‘出家人法常应慈心。从今以后，沙弥听共大比丘二宿。至三夜若无去处，比丘不应睡卧，当结加趺坐至明相现。若第四日复无去处，明相欲现时应遣沙弥出房外。若沙弥恐怖不能出者，大比丘应自出去。’ “有客比丘来到寺上，旧住比丘拔房舍卧具供给之，后去时不白旧住者。经多日已，主人入房始知客比丘去，敷具虫鼠啮坏。以是因缘比丘具白世尊。佛因而制戒：‘若客比丘寄寺中宿者，去时应擗揲敷具及料理坐床，当白旧住比丘去。若不尔出界外，得波逸提。’ “有于一时，六群比丘共十七群比丘俱作客寄宿。六群是上座，十七群是下座。十七群语六群言：‘大德！可简取上房。’六群答言：‘谁问好恶？’十七群自取房敷坐具竟，六群即夺房取，驱令出外。十七群瞋恚高声唱叫，主人闻已，‘十七群为何等事？’十七群如上因缘答主人。诸比丘往白世尊。佛因而制戒：‘从今以后，下座推上房与上座， 现代汉语译本：佛陀未制定戒律之前，比丘（bhiksu，佛教出家男众）不得与沙弥（sramanera，佛教出家男众见习生）同房住宿。罗睺罗（Rahula，佛陀之子）没有单独的房间，众比丘将他赶了出来，罗睺罗只好在厕所边睡觉。厕所里有一条大毒蛇，佛陀知道有这条毒蛇，担心会伤害罗睺罗，所以来到厕所，明知故问：‘你是谁呀？’罗睺罗回答说：‘我是沙弥罗睺罗。’佛陀问：‘你为什么在这里住？’罗睺罗回答说：‘没有别的房间。众比丘不让我和他们一起住。’佛陀于是将他带入自己的房间。后来，佛陀召集众比丘，告诫他们说：‘出家人应当常怀慈悲之心。从今以后，允许沙弥与大比丘同住两夜。到第三夜，如果沙弥没有去处，比丘不应躺卧睡觉，应当结跏趺坐直到天亮。如果第四天仍然没有去处，在天亮将要来临时，应当让沙弥离开房间。如果沙弥害怕不敢出去，大比丘应当自己出去。’ 有客比丘来到寺院，原先住在那里的比丘应拿出房间和卧具来供给客人，客人离开时却不告知原住比丘。过了很多天以后，主人进入房间，才知道客比丘已经离开，卧具被虫鼠啃咬损坏。因为这件事，比丘们将情况详细地禀告了世尊（Lokaksema，佛陀的尊称）。佛陀因此制定戒律：‘如果客比丘在寺院中借宿，离开时应当整理好卧具，并料理好坐床，应当告知原住比丘后再离开。如果不这样做就离开寺院的范围，就犯了波逸提（pacittiya，一种罪名）。’ 有一次，六群比丘（一个行为不端的比丘团体）和十七群比丘一起作为客人寄宿在寺院里。六群比丘是上座（长老），十七群比丘是下座（年轻的比丘）。十七群比丘对六群比丘说：‘大德（长老）！可以挑选好的房间。’六群比丘回答说：‘谁管好坏？’十七群比丘自己选取了房间，铺设好了卧具，六群比丘就抢夺了房间，将他们赶了出去。十七群比丘生气地高声叫喊，主人听到了，问：‘十七群比丘发生了什么事？’十七群比丘像上面说的那样将事情的经过告诉了主人。众比丘前往禀告世尊。佛陀因此制定戒律：‘从今以后，下座比丘应当将好的房间让给上座比丘。