English
English version: Regarding the care of bedding (sitting and sleeping utensils), five faults should be avoided: first, not allowing the wind to blow it; second, not allowing the sun to expose it; third, not allowing it to get rained on; fourth, not allowing dust to cover it; fifth, not allowing insects and birds to deposit unclean things on the bedding. 'The rules for Bhikkhus (ordained monks) during the summer retreat (Varshavasana).’ Assign people to manage the rooms and bedding, and have them check the condition of each room, where there is too much bedding, and where there is none. If there is too much in one place, distribute it to the places where there is none. If there is excess bedding everywhere, distribute it in order, starting from the most senior monk (Upajjhaya). This is called the location of the bedding. There are two types of management: one is construction, and the other is repair. Construction refers to when a donor wants to build a house for the Sangha (monastic community), the Sangha appoints a manager and arranges for it through a formal motion (Karma). If this manager wants to use this house for the rest of his life after it is built, the Sangha should allow him to live there for twelve years, after which the Sangha can distribute it as they wish. If the manager cannot complete the house in two or three years, the Sangha should observe his ability; if he is still capable, he should be allowed to finish it; if he is not capable, another person should be appointed. This is called the builder. What is called the repairer? If the builder has built the walls but cannot put on the roof, the Sangha will then replace him with someone capable of putting on the roof. If the repairer wants to live there for the rest of his life, the Sangha should allow him to live there for six years, after which it will be distributed as the Sangha wishes. This is called the repairer. The way for Bhikkhus to respect each other is to rise to greet them, perform rituals, shake hands and greet them, and provide for their needs according to their wishes, without going against their wishes. 'The Bhikkhus asked the Buddha: 'If a senior monk (Upajjhaya) offends a junior monk, how many rules should be followed during public confession?' The Buddha said: 'Four rules should be followed: first, expose the right shoulder; second, take off the shoes; third, put the palms together; fourth, confess the offense. When a junior monk confesses to a senior monk, if the offense occurred in person, five rules should be followed: first, expose the right shoulder; second, take off the shoes; third, kneel on one knee (right knee on the ground); fourth, put the palms together; fifth, confess the offense.' 'If a visiting Bhikkhu comes to another temple and sees a senior monk, he should follow five rules to show respect: first, expose the right shoulder; second, take off the shoes; third, kneel on one knee; fourth, grasp the senior monk's feet with both hands; fifth, say 'Namo' (Sanskrit, expressing respect). If a junior Bhikkhu in the temple is less senior, he should also follow five rules to show respect; this is the rule of upholding the precepts.' -------------------------------------------------------------------------------- 犍度中广明。
Chinese
“治风病法，当用苏毗勒浆。此浆作法，先遣净人捣大麦器中盛之，着水经二三日，小酢已净滤饮之。若和尚病，弟子应作此浆养病。弟子若病，和尚亦应如此。 “有比丘尼持苏毗勒浆随道行，道中见一人截手足而卧。比丘尼以苏毗勒浆灌疮上，此人即死。佛言：‘从今已去，不听持苏毗勒浆灌疮上。’有比丘持苏毗勒浆到尸陀林，见一病人卧地，从比丘索苏毗勒浆饮。比丘慈悲心故施之，此人即死。诸比丘生疑，无有所犯也？佛言：‘怜愍心故无犯。’是名苏毗勒浆。佛为病比丘故，听服六种散：一离畔散；二破罗私散；三怖罗罗散；四阿犯却罗散；五波却罗散；六阿半陀散。如是等散众多不一，若比丘病，随医分处服之。 “尔时离车子有宝钵，满中盛细末旃檀，持用奉佛。佛言：‘吾佛法中不听受宝器。’离车子言：‘若不受宝，愿世尊可受旃檀香。’佛即为受。有比丘用粗澡豆洗钵，坏钵色。佛言：‘应当熟捣、细物筛之，然后得用。’有一女人夫主已丧，淫欲炽盛与外人交通，遂成有胎。恐事发露，语交通者求药堕胎。此人于比丘比丘尼中求得药，即堕其胎。佛闻而制戒：‘不听出家者与人堕胎药。’比丘法，不得用杂香澡豆洗身，乃至病亦不得用。 毗尼母经 现代汉语译本 犍度中广明。 ‘治疗风病的方法，应当使用苏毗勒浆（一种用大麦制作的饮料）。制作这种饮料的方法是，先让干净的人将大麦捣碎，放在容器中盛装，加入水浸泡两三天，稍微发酵变酸后，过滤干净饮用。如果和尚生病，弟子应当制作这种饮料来供养病人。如果弟子生病，和尚也应当这样做。’ ‘有一位比丘尼拿着苏毗勒浆在路上行走，途中看见一个人手脚被砍断而躺在那里。比丘尼用苏毗勒浆浇灌在他的伤口上，这个人立刻就死了。佛说：‘从今以后，不允许用苏毗勒浆浇灌在伤口上。’有一位比丘拿着苏毗勒浆到尸陀林（停尸场），看见一个病人躺在地上，向比丘索要苏毗勒浆饮用。比丘因为慈悲心而施舍给他，这个人立刻就死了。众比丘产生疑问，这样做有没有犯戒？佛说：‘因为怜悯心的缘故，没有犯戒。’这就是苏毗勒浆。佛为了生病的比丘，允许服用六种药散：一、离畔散（药名）；二、破罗私散（药名）；三、怖罗罗散（药名）；四、阿犯却罗散（药名）；五、波却罗散（药名）；六、阿半陀散（药名）。像这样的药散有很多种，不一而足，如果比丘生病，就按照医生的处方服用。’ ‘当时，离车子（Vajjian，古印度部族名）有一个宝钵，里面盛满了细末的旃檀（sandalwood，一种香木），拿着来供奉佛。佛说：‘我的佛法中不允许接受宝贵的器物。’离车子说：‘如果不接受宝器，希望世尊可以接受旃檀香。’佛就接受了。有一位比丘用粗糙的澡豆（一种清洁用品）洗钵，损坏了钵的颜色。佛说：‘应当将澡豆捣烂、用细物筛过，然后才能使用。’有一位妇女，丈夫已经去世，淫欲非常强烈，与外人私通，于是怀了孕。她害怕事情败露，就告诉私通者，求他找药堕胎。这个人从比丘或比丘尼那里求得了堕胎药，就堕掉了她的胎儿。佛听说了这件事，就制定戒律：‘不允许出家的人给人堕胎药。’比丘的戒律是，不可以用混合香料的澡豆洗身体，甚至生病也不可以使用。 《毗尼母经》
English
English version Section on Various Matters in the Vinaya. 'The method for treating wind disorders is to use *Supilarasa* (a type of barley drink). The method for making this drink is as follows: first, have a clean person pound barley and place it in a container, add water, and after two or three days, when it has become slightly sour, filter it thoroughly and drink it. If the *Upadhyaya* (teacher) is ill, the disciple should make this drink to care for the illness. If the disciple is ill, the *Upadhyaya* should do the same.' 'There was a *Bhikkhuni* (female monastic) carrying *Supilarasa* along the road, and on the way, she saw a person lying there with their hands and feet cut off. The *Bhikkhuni* poured *Supilarasa* onto the wounds, and this person died immediately. The Buddha said, 'From now on, it is not permitted to pour *Supilarasa* onto wounds.' A *Bhikkhu* (male monastic) took *Supilarasa* to the charnel ground and saw a sick person lying on the ground, asking the *Bhikkhu* for *Supilarasa* to drink. Out of compassion, the *Bhikkhu* gave it to him, and this person died immediately. The *Bhikkhus* were doubtful, wondering if there was any offense. The Buddha said, 'Because of compassion, there is no offense.' This is called *Supilarasa*. For the sake of sick *Bhikkhus*, the Buddha allows the consumption of six kinds of powders: 1. *Libana* powder; 2. *Polosi* powder; 3. *Bulolo* powder; 4. *Afanqulo* powder; 5. *Boqulo* powder; 6. *Abantuo* powder. There are many such powders, not just these. If a *Bhikkhu* is ill, they should take them according to the doctor's prescription.' 'At that time, a *Licchavi* (name of an ancient Indian tribe) had a precious bowl filled with finely ground sandalwood, which he brought to offer to the Buddha. The Buddha said, 'In my Dharma, it is not permitted to accept precious objects.' The *Licchavi* said, 'If you do not accept the precious bowl, may the World-Honored One accept the sandalwood incense.' The Buddha then accepted it. A *Bhikkhu* used coarse soap beans to wash his bowl, which damaged the color of the bowl. The Buddha said, 'It should be thoroughly pounded and sifted with fine materials before being used.' There was a woman whose husband had died, and her lust was very strong, so she had relations with another man, and she became pregnant. Fearing that the matter would be exposed, she asked the man to find medicine to abort the child. This man obtained medicine from a *Bhikkhu* or *Bhikkhuni*, and she aborted her child. The Buddha heard of this and established a precept: 'It is not permitted for ordained persons to give abortion medicine to others.' The rule for *Bhikkhus* is that they may not use soap beans mixed with fragrances to wash their bodies, not even when they are sick.' Vinaya-matrka Sutra -------------------------------------------------------------------------------- 卷第四 大正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第五 失译人名今附秦录
Chinese
“尔时佛在波罗奈。五比丘往白世尊：‘听诸比丘畜何等药？’佛言：‘听诸比丘畜陈弃药。乃至流离亦听畜。’治病药有四种：中前服药不得中后、七日、终身服也。中后药中前亦得服之，不得终身畜也。中后药，有得七日畜、有不得者。终身药中，中前、中后乃至七日皆得服也。药犍度中当广明。 “有婆罗门子尸罗，持八种浆施佛：一庵罗浆；二瞻婆浆；三枣浆；四坏味浆；五多浆；六沙林毗浆；七破留沙浆；八甘浆。如此浆等，佛听比丘得服。 “佛制酒者，因莎提比丘饮酒醉，是故制之不听饮也。尊者弥沙塞说曰：‘莎提比丘小小因酒长养身命，后出家已不得饮四大不调。诸比丘白佛。佛言：“病者听瓮上嗅之。若差，不听嗅。若嗅不差者，听用酒洗身。若复不差，听用酒和面作酒饼食之。若复不差，听酒中自渍。”’尊者迦叶惟说曰：‘有浆初中饮，后不中饮。有浆初中饮，中后亦中饮。有浆初不中，后亦不中。有浆初不中饮，中后中饮。如佛毗舍离所制，麹不食，苦酢酒不中饮。’尊者迦叶惟曰：‘有八种酒不得饮：与麹和合作酒不得饮。若面和合作酒，虽着种种药 现代汉语译本 《毗尼母经》卷第五 失译人名，今附秦录 ‘尔时，佛在波罗奈（Varanasi）。五比丘往白世尊：‘听诸比丘畜何等药？’佛言：‘听诸比丘畜陈弃药。乃至流离（一种矿物）亦听畜。’治病药有四种：中前服药不得中后、七日、终身服也。中后药中前亦得服之，不得终身畜也。中后药，有得七日畜、有不得者。终身药中，中前、中后乃至七日皆得服也。药犍度（Khandhaka，犍度，意为篇章）中当广明。 ‘有婆罗门子尸罗（Śīla），持八种浆施佛：一庵罗（Āmra）浆；二瞻婆（Campā）浆；三枣浆；四坏味浆；五多浆；六沙林毗（Śālmalī）浆；七破留沙（Parūṣaka）浆；八甘浆。如此浆等，佛听比丘得服。 ‘佛制酒者，因莎提（Sāti）比丘饮酒醉，是故制之不听饮也。尊者弥沙塞（Mahāsāṃghika）说曰：‘莎提比丘小小因酒长养身命，后出家已不得饮四大不调。诸比丘白佛。佛言：“病者听瓮上嗅之。若差，不听嗅。若嗅不差者，听用酒洗身。若复不差，听用酒和面作酒饼食之。若复不差，听酒中自渍。”’尊者迦叶惟（Kāśyapīya）说曰：‘有浆初中饮，后不中饮。有浆初中饮，中后亦中饮。有浆初不中，后亦不中。有浆初不中饮，中后中饮。如佛毗舍离（Vaiśālī）所制，麹不食，苦酢酒不中饮。’尊者迦叶惟曰：‘有八种酒不得饮：与麹和合作酒不得饮。若面和合作酒，虽着种种药
English
English version Vinaya-mātṛkā-sūtra, Volume 5 Name of the translator lost, now appended to the Qin record. ‘At that time, the Buddha was in Varanasi (波罗奈). Five bhikṣus (比丘) went to the World-Honored One and asked: ‘What kind of medicine are the bhikṣus allowed to keep?’ The Buddha said: ‘The bhikṣus are allowed to keep discarded medicine. Even lapis lazuli (流离) is allowed to be kept.’ There are four kinds of medicine for treating illness: medicine taken before noon cannot be taken after noon, for seven days, or for life. Medicine taken after noon can be taken before noon, but cannot be kept for life. Medicine taken after noon, some can be kept for seven days, and some cannot. Among medicines for life, those taken before noon, after noon, and even for seven days can all be taken. This will be explained in detail in the Medicine Khandhaka (药犍度).’ ‘There was a Brahmin youth named Śīla (尸罗) who offered eight kinds of juice to the Buddha: 1. Āmra (庵罗) juice; 2. Campā (瞻婆) juice; 3. Jujube juice; 4. Spoiled juice; 5. Abundant juice; 6. Śālmalī (沙林毗) juice; 7. Parūṣaka (破留沙) juice; 8. Sugarcane juice. The Buddha allowed the bhikṣus to drink these juices.’ ‘The Buddha forbade alcohol because the bhikṣu Sāti (莎提) got drunk from drinking alcohol, therefore it was forbidden. The Venerable Mahāsāṃghika (弥沙塞) said: ‘The bhikṣu Sāti slightly nourished his life with alcohol, but after becoming a monk, he could not drink it because the four elements were imbalanced.’ The bhikṣus reported this to the Buddha. The Buddha said: ‘If someone is sick, they are allowed to smell the alcohol on the jar. If they recover, they are not allowed to smell it. If smelling it does not help, they are allowed to wash their body with alcohol. If that still does not help, they are allowed to mix alcohol with flour and make alcohol cakes to eat. If that still does not help, they are allowed to soak themselves in alcohol.’ The Venerable Kāśyapīya (迦叶惟) said: ‘Some juice is permissible to drink at first, but not later. Some juice is permissible to drink at first, and also permissible to drink later. Some juice is not permissible at first, and also not permissible later. Some juice is not permissible to drink at first, but permissible to drink later. As the Buddha prescribed in Vaiśālī (毗舍离), koji (麹) is not to be eaten, and bitter vinegar wine is not permissible to drink.’ The Venerable Kāśyapīya said: ‘There are eight kinds of alcohol that are not allowed to be drunk: alcohol made by mixing with koji is not allowed to be drunk. If alcohol is made by mixing with flour, even if various medicines are added’ --------------------------------------------------------------------------------