English
English version: Seeing him, people sneered and pretended to ask: 'Are you selling wool?' Nanda (Nanda, a name) replied, 'No, I'm not selling it.' This was passed on to the ears of the World-Honored One (a respectful title for Shakyamuni Buddha). The World-Honored One then made a rule: 'From now on, monks (bhiksu, Buddhist ordained male) are not allowed to tie sheep's wool to the top of their staffs and carry them on their shoulders.' 'It is not allowed to preach to someone who is holding a staff. If the head of the staff is made of iron or deer antler, it should be covered. Why? Because it might wear out.' The method for monks (bhiksu, Buddhist ordained male) to boil dye plants is to make a three-foot staff, tie grass to the head of the staff, and use the staff to stir when the boiling dye overflows. If they do not know whether the dye plant is cooked or not, they should put water in a container, take the staff and pierce it into the dye plant juice, and then drip the juice onto the water in the container. If the dye plant is cooked, the dye juice will sink straight to the bottom of the water; if it is not cooked, it will scatter and float on the surface of the water. After it is cooked, filter the dyed clothes cleanly. After dyeing the clothes, when you want to dry them, put them on flat ground, stretch the four corners so that they do not curl up. When you want to fold the clothes, you should wrap them on a roller so that they are not uneven. Bhallika (Bhallika, a name), a Sakyan (a term for ordained members of the Shakya clan), carried his bowl (patra, eating utensil) in a knotted bag tied to the top of his staff, leaning it on his head as he walked. Ministers saw him from afar and thought that the king was coming with a banner, so they all avoided him from a distance. When they got closer, they realized it was a sramana (sramana, a wandering ascetic), and the ministers all blamed him. The Buddha (Buddha, the awakened one) heard about this and made a rule that monks (bhiksu, Buddhist ordained male) are not allowed to tie their bowl bags to the top of their staffs and lean them on their heads as they walk. The group of six monks (Loku Dasabala, a name) used cylindrical staffs, and laypeople who saw them all complained, saying, 'Monks (sramana, a wandering ascetic) are no different from kings and ministers.' The Buddha (Buddha, the awakened one) heard this and made a rule that they are not allowed to use (cylindrical staffs). If a sick monk (bhiksu, Buddhist ordained male) has a reason to enter a village and needs a staff, he should ask the Sangha (Sangha, the Buddhist monastic community) for a Jnapti-dvitiya-karman (Jnapti-dvitiya-karman, a formal act of the Sangha). After the Sangha has performed the karman (karman, action) for him, he may carry his bowl bag tied to the top of his staff, but he may not do so without performing the karman (karman, action). At that time, the World-Honored One (a respectful title for Shakyamuni Buddha) was in Rajagrha (Rajagrha, an ancient Indian city). A nun (bhiksuni, Buddhist ordained female) was walking in a sandalwood forest at night, and she felt fear in her heart, fearing poisonous snakes and insects, as well as various evil beasts, so she reported this to the Buddha (Buddha, the awakened one). The Buddha (Buddha, the awakened one) said: 'Monks (bhiksu, Buddhist ordained male) are allowed to shake their staffs and make noise in fearful places, so that various poisonous insects will stay away.' Thus, understand this broadly. There are punishments involving staffs (for those who violate the precepts), Tajjaniya-kamma (Tajjaniya-kamma, act of censure), Nissaraniya-kamma (Nissaraniya-kamma, act of banishment), Pabbajaniya-kamma (Pabbajaniya-kamma, act of expulsion), Ubbahana-kamma (Ubbahana-kamma, act of reinstatement), Patisaraniya-kamma (Patisaraniya-kamma, act of penance), Tajjaniya-kamma (Tajjaniya-kamma, act of censure for unseen offenses), unaccepted penance --------------------------------------------------------------------------------
Chinese
悔羯磨、不舍恶见羯磨，如是等作白四羯磨。与别住、行六日摩那埵、异语违返、覆钵、不语，五白四羯磨、二白一羯磨，是名摈罚。 “云何名为络囊？乞食时至，应安钵中置络囊中。诸檀越施羹饭，手捉络令泻钵中。羹饭虽溢出，钵污络无患，但莫使热来触手。若有弟子乞食时至，应盛钵授与和尚阿阇梨。 “尔时王舍城中有大长者，大得栴檀香木，雇匠作栴檀钵、用宝作络，庭中立高幢，挂络幢头，唱言：‘若王舍城中沙门婆罗门有神德者，能飞取、申手取，取者得之。’外道富兰那迦叶来到长者所语言：‘吾是真大阿罗汉，现神力取之。’诸六师等各各现神力，不能得取。当于尔时，目连在大磐石上经行。宾头卢语目连言：‘大德！佛弟子中神通第一，能师子吼，可现神力取是钵也。’目连答言：‘不复乐现神通，不能取也。世尊亦说大德是大阿罗汉，神通第一，能师子吼，今可取之。’宾头卢即现神力立大石上，乘空而行绕王舍城，见者莫不惊怖，此石若下无有免者。长者尔时在高楼上，见宾头卢现神足已，叉手合掌向宾头卢礼白言：‘弟子已施尊者钵竟，愿取此钵。’宾头卢取已，长者请入家内，取钵盛种种美食供养宾头卢。诸比丘以是因缘具白世尊。佛唤宾头卢问言：‘汝实为此钵现神力 现代汉语译本：悔羯磨（忏悔仪式）、不舍恶见羯磨（不放弃错误见解的忏悔仪式），像这样进行白四羯磨（一种宣告四次的羯磨）。与别住（隔离）、行六日摩那埵（进行六日忏悔）、异语违返（言语不一致）、覆钵（停止供养）、不语（禁语）等，五白四羯磨（五种宣告四次的羯磨）、二白一羯磨（两次宣告一次的羯磨），这些都叫做摈罚（惩罚）。 ‘什么叫做络囊（滤水囊）？乞食的时候到了，应该把钵放在络囊中。各位檀越（施主）布施羹饭，用手拿着络囊，让羹饭倒入钵中。即使羹饭溢出来，钵弄脏了络囊也没有关系，只要不让热的食物烫到手。如果有弟子乞食的时候到了，应该盛满钵，交给和尚（导师）或阿阇梨（ आचार्य，轨范师）。’ ‘当时，王舍城（Rājagṛha）中有一位大长者（富翁），得到很多旃檀香木（Santalum album），雇佣工匠制作旃檀钵（檀香木钵），用宝物制作络囊，在庭院中竖立高高的旗杆，把络囊挂在旗杆顶端，宣告说：‘如果王舍城中的沙门（śrāmaṇa，出家修行者）、婆罗门（brāhmaṇa，祭司）有神通功德的，能够飞过去拿，或者伸手取到，取到的人就得到它。’外道富兰那迦叶（Pūraṇa Kāśyapa）来到长者那里说：‘我是真正的大阿罗汉（arhat，已证悟者），现在就显现神力取它。’其他六师（六位外道导师）等各自显现神力，都不能够取到。当时，目连（Mahāmaudgalyāyana）在大磐石上经行（行走）。宾头卢（Piṇḍola Bhāradvāja）对目连说：‘大德（尊者）！佛弟子中神通第一，能够狮子吼（无畏的宣说），可以显现神力取这个钵。’目连回答说：‘我不喜欢再显现神通，不能取。世尊（释迦牟尼佛）也说过大德是阿罗汉，神通第一，能够狮子吼，现在可以取它。’宾头卢立刻显现神力，站在大石头上，乘空飞行环绕王舍城，看见的人没有不惊恐的，这块石头如果掉下来没有人能够幸免。长者当时在高楼上，看见宾头卢显现神足（神通）后，叉手合掌向宾头卢行礼说：‘弟子已经把钵施舍给尊者了，希望您取走这个钵。’宾头卢取走后，长者邀请他进入家中，取出钵盛满各种美食供养宾头卢。各位比丘（bhikṣu，出家男众）因为这件事，详细地禀告世尊。佛陀叫来宾头卢，问他说：‘你真的为了这个钵显现神力吗？’
English
English version: Repentance Karma, Non-abandonment of Evil Views Karma, these are performed as White Four Karmas (a Karma announced four times). Along with Separate Residence, Performing Six Days of Mānatva (penance), Inconsistent Speech, Overturned Bowl (cessation of offerings), Silence, Five White Four Karmas, Two White One Karma, these are called Expulsion Penalties. ‘What is called a water filter bag (Lokan)? When it is time to beg for food, the bowl should be placed inside the water filter bag. When donors offer soup and rice, hold the bag with your hand and pour the soup and rice into the bowl. Even if the soup and rice overflow, it doesn't matter if the bowl gets dirty or the bag gets soiled, just don't let the hot food burn your hand. If it is time for a disciple to beg for food, they should fill the bowl and give it to the Upadhyaya (teacher) or Acharya ( आचार्य, preceptor).’ ‘At that time, in Rājagṛha (王舍城), there was a great householder (wealthy man) who obtained a lot of sandalwood (Santalum album) and hired craftsmen to make sandalwood bowls, using jewels to make water filter bags. He erected a tall flagpole in the courtyard, hung the bag on top of the flagpole, and proclaimed: ‘If there are any śrāmaṇas (沙门, wandering ascetics) or brāhmaṇas (婆罗门, priests) in Rājagṛha who have supernatural powers and virtues, and can fly to take it, or reach out and take it, whoever takes it will get it.’ The heretic Pūraṇa Kāśyapa (富兰那迦叶) came to the householder and said: ‘I am a true great arhat (阿罗汉, enlightened one), and I will now manifest supernatural power to take it.’ The other six teachers (六师, six heretical teachers) each manifested supernatural powers, but none of them could take it. At that time, Mahāmaudgalyāyana (目连) was walking on a large rock. Piṇḍola Bhāradvāja (宾头卢) said to Mahāmaudgalyāyana: ‘Venerable One! You are the foremost in supernatural powers among the Buddha's disciples, and you can roar like a lion (fearlessly proclaim the truth). You can manifest supernatural power to take this bowl.’ Mahāmaudgalyāyana replied: ‘I no longer enjoy manifesting supernatural powers, and I cannot take it. The World Honored One (释迦牟尼佛, Shakyamuni Buddha) also said that you, Venerable One, are an arhat, foremost in supernatural powers, and can roar like a lion, so you can take it now.’ Piṇḍola immediately manifested supernatural power, stood on a large stone, and flew through the air around Rājagṛha. Everyone who saw it was terrified, thinking that if this stone fell, no one would be spared. The householder was on a high building at that time, and after seeing Piṇḍola manifest his supernatural feet (powers), he folded his hands and bowed to Piṇḍola, saying: ‘Disciple has already given the bowl to the Venerable One, I hope you will take this bowl.’ After Piṇḍola took it, the householder invited him into his home, took out the bowl, filled it with various delicacies, and offered it to Piṇḍola. The bhikṣus (比丘, monks) told the World Honored One about this incident in detail. The Buddha called Piṇḍola and asked him: ‘Did you really manifest supernatural power for this bowl?’ --------------------------------------------------------------------------------
Chinese
也？’宾头卢答世尊言：‘实尔。’佛种种呵责宾头卢：‘云何为此木钵与诸白衣现神力耶？譬如淫女为半钱故示人形体，汝亦如是。从今已去，不听畜栴檀钵，亦不得为木钵故现神力也。若为降伏诸外道故可得现耳。’所以令畜络者，沙弥净人共外行得果，好者自食、恶者与师。佛闻此已，教诸比丘令得作络囊，得果着中，坚系口，自持之至寺内，洗手如法受食。尊者萨婆多说曰：‘有一比丘共净人乞食。此净人捉食不用心，外道着毒药不觉。比丘到住处食即命终。佛因此敕诸比丘：“从今已去，各各作络囊盛钵，好自持之。”以诸因缘听畜络也。若有老病比丘随路行须杖，或道中有种种毒虫之难，佛听捉杖行。杖头或铁或铜或角应着之。’ “蒜者，比丘除病，一切皆不得食。尔时世尊在祇桓精舍，大众中说法。有比丘食蒜，远佛在大众外坐。佛问阿难言：‘此比丘何故独远别坐？’阿难白佛：‘此比丘食蒜，是以别坐。’佛告阿难：‘如来善说法中，为此小事不闻法也。’佛告阿难：‘自今已去，除病皆不得食蒜。’有一时中，舍利弗得风病。医分处服蒜，即往白佛。佛言：‘病者听服。’ “尔时世尊在毗舍离。城外有一檀越大种蒜，偷罗难陀比丘尼数数过此蒜园边行。檀越善心为福德故，问言 也？’宾头卢（Pindola，十六阿罗汉之一）回答世尊说：‘确实如此。’佛陀种种呵责宾头卢：‘为何为了这木钵，向在家居士们显现神通呢？譬如有人为了半个钱就展示自己的形体，你也像这样。从今以后，不允许拥有旃檀木钵，也不得为了木钵而显现神通。如果是为了降伏外道，才可以显现神通。’之所以允许使用络囊，是因为沙弥（Śrāmaṇera，佛教术语，指出家受沙弥戒的男子）、净人（Upāsaka，佛教术语，指在家男居士）共同修行可以证得果位，好的食物自己吃，不好的给师父。佛陀听闻此事后，教导众比丘可以制作络囊，将证得的果实放在里面，牢固地系紧口，自己拿着到寺庙里，洗手后如法地接受食物。尊者萨婆多（Sarvāstivāda，一切有部）说：‘有一位比丘和净人一起乞食。这位净人拿食物不用心，外道在食物里放了毒药也不知道。比丘回到住处吃了就死了。佛陀因此告诫众比丘：“从今以后，各自制作络囊盛放钵，好好地拿着。”因为这些因缘，才允许使用络囊。如果有年老生病的比丘在路上行走需要拄杖，或者道路中有各种毒虫的灾难，佛陀允许拄着杖行走。杖头可以用铁、铜或者角来装饰。’ “蒜，比丘除了生病，一切情况下都不得食用。当时世尊在祇桓精舍（Jetavana-vihāra，又称祇园精舍，是释迦牟尼佛在世时主要的居所之一）说法，大众中有一位比丘吃了蒜，远离佛陀，在大众外坐着。佛陀问阿难（Ānanda，释迦牟尼十大弟子之一）说：‘这位比丘为何独自远离而坐？’阿难告诉佛陀：‘这位比丘吃了蒜，所以才独自坐着。’佛陀告诉阿难：‘如来善于说法，却因为这样的小事而不能听闻佛法。’佛陀告诉阿难：‘从今以后，除了生病，都不得食用蒜。’有一次，舍利弗（Śāriputra，释迦牟尼佛的十大弟子之一，以智慧著称）得了风病，医生吩咐服用蒜，他就去禀告佛陀。佛陀说：‘生病的人可以服用。’ “当时世尊在毗舍离（Vaiśālī，古印度城市，是佛教和耆那教的重要中心）。城外有一位檀越（Dānpati，布施者，施主）种植了大片的蒜，偷罗难陀（Thullanandā，比丘尼的名字）比丘尼多次从这片蒜园边经过。檀越出于善心，为了积福德，问道