English
‘Really?’ Pindola (one of the Sixteen Arhats) answered the World-Honored One, ‘Indeed.’ The Buddha variously rebuked Pindola: ‘Why do you display supernatural powers to laypeople for the sake of this wooden bowl? It is like someone showing their physical form for half a coin; you are just like that. From now on, you are not allowed to possess a sandalwood bowl, nor are you allowed to display supernatural powers for the sake of a wooden bowl. If it is for subduing heretics, then you may display them.’ The reason for allowing the use of a carrying bag is that Śrāmaṇeras (novice monks) and Upāsakas (lay male devotees) can attain fruition through joint practice; they can eat the good food themselves and give the bad food to the teacher. After hearing this, the Buddha taught the monks to make carrying bags, put the fruits they had attained in them, tie the opening securely, carry them to the monastery themselves, wash their hands, and receive food according to the Dharma. The Venerable Sarvāstivāda (the Everything Exists School) said: ‘There was a monk who begged for food with a layperson. This layperson took the food without paying attention, and a heretic put poison in the food without him knowing. The monk returned to his dwelling and died after eating it. Therefore, the Buddha instructed the monks: “From now on, each of you should make a carrying bag to hold your bowl and carry it carefully.” Because of these causes and conditions, the use of carrying bags is allowed. If there are old and sick monks who need a staff while walking on the road, or if there are dangers from various poisonous insects on the road, the Buddha allows them to carry a staff. The head of the staff should be decorated with iron, copper, or horn.’ ‘Garlic, monks are not allowed to eat it in any circumstances except when they are sick. At that time, the World-Honored One was teaching the Dharma in the Jetavana-vihāra (Jetavana Monastery), and there was a monk in the assembly who had eaten garlic and was sitting far away from the Buddha, outside the assembly. The Buddha asked Ānanda (one of the ten great disciples of Śākyamuni Buddha): ‘Why is this monk sitting alone and far away?’ Ānanda told the Buddha: ‘This monk has eaten garlic, so he is sitting alone.’ The Buddha told Ānanda: ‘The Tathagata is good at teaching the Dharma, but he cannot hear the Dharma because of such a small matter.’ The Buddha told Ānanda: ‘From now on, no one is allowed to eat garlic except when they are sick.’ Once, Śāriputra (one of the ten great disciples of Śākyamuni Buddha, known for his wisdom) contracted a wind disease, and the doctor prescribed garlic. He went to report to the Buddha. The Buddha said: ‘Those who are sick are allowed to take it.’ ‘At that time, the World-Honored One was in Vaiśālī (an ancient city in India, an important center of Buddhism and Jainism). Outside the city, there was a Dānpati (donor, benefactor) who planted a large field of garlic, and the Bhikkhuni Thullanandā (name of a Bhikkhuni) passed by this garlic field many times. The Dānpati, out of good intentions and for the sake of accumulating merit, asked --------------------------------------------------------------------------------
Chinese
：‘尊者须蒜食不？’尼答言：‘素自不能食，得蒜下食甚善。’檀越即施之，日许与众僧五颗蒜。偷罗难陀即白尼众：‘某檀越日许僧五颗蒜。僧若须者遣沙弥尼往取。’有一尼须蒜，遣式叉摩尼、沙弥尼往取。正值蒜主持蒜入城市易，有一净人守蒜园。沙弥尼问：‘蒜主何处去？’净人答言：‘入城市易。’沙弥尼从彼索蒜，净人答言：‘我不知也。但知守蒜。’沙弥尼怒曰：‘大家见与，汝岂得护？’手自掘之。‘此是和尚分、此是阿阇梨分，此是今日分、此是明日分。’如是分处，恣意持去。蒜主回还见之，问守园人言：‘此蒜谁持去？’守园者以上因缘具白大家。蒜主即大嫌责诸比丘尼。如是展转世尊闻之，唤诸比丘尼种种呵责，告言：‘从今已去，比丘尼不得食蒜。食者波夜提。’ “诸比丘问佛：‘剃发法应用何等刀？’佛言：‘若铜若铁用作刀剃发。’既作刀已无安置处，复问世尊。佛言：‘若铜若铁若角若骨若竹若苇用作。’安置刀处藏法，若木皮若牛羊皮裹之，安置藏处，是名安置剃发刀法。杂犍度中广说。比丘尼剃发法，应各各展转相剃。若男子为剃发者，应二比丘尼抱令剃。若比丘尼于剃发男子有欲心，男子于尼亦有欲心者，不应令剃。 “乘有四种：一者象乘；二者马乘；三 现代汉语译本：‘尊者您吃蒜吗？’比丘尼回答说：‘我本来不能吃蒜，但如果能用蒜下饭就太好了。’施主就布施蒜，每天允许给众僧五颗蒜。偷罗难陀（Thullananda）就告诉比丘尼们：‘某施主每天允许给僧众五颗蒜。僧众如果需要蒜，就派沙弥尼去取。’有一位比丘尼需要蒜，就派式叉摩尼（Siksamana）、沙弥尼去取。正赶上蒜的主人拿着蒜到城市里去交易，只有一位净人在看守蒜园。沙弥尼问：‘蒜的主人到哪里去了？’净人回答说：‘到城市里去交易了。’沙弥尼向他索要蒜，净人回答说：‘我不知道。我只是负责看守蒜。’沙弥尼生气地说：‘是大家给的，你难道还能守护住？’就自己动手挖掘蒜。‘这是和尚（Upadhyaya）的份额、这是阿阇梨（Acarya）的份额，这是今天的份额、这是明天的份额。’像这样分好之后，就随意地拿走了。蒜的主人回来后看到了，问看守园子的人说：‘这些蒜是谁拿走的？’看守园子的人就把以上的事情都告诉了蒜的主人。蒜的主人就非常责怪这些比丘尼。这件事辗转传到世尊（Buddha）那里，世尊召集比丘尼们，种种呵责，告诉她们：‘从今以后，比丘尼不得吃蒜。吃了的，犯波夜提（Payantika）。’ 众比丘问佛：‘剃头发的刀应该用什么材料做？’佛说：‘可以用铜或铁来做刀剃头发。’做好了刀之后，没有地方安置，又问世尊。佛说：‘可以用铜、铁、角、骨、竹或苇来做。’安置刀的地方，可以用树皮或牛羊皮包裹起来，安置在藏好的地方，这叫做安置剃头发刀的方法。杂犍度（Ksudraka-vastu）中有详细的说明。比丘尼剃头发的方法，应该各自轮流互相剃。如果男子来剃头发，应该由两位比丘尼抱着让他剃。如果比丘尼对剃头发的男子有欲心，男子对比丘尼也有欲心，就不应该让他剃。 乘有四种：一者象乘；二者马乘；三
English
English version: 'Venerable, do you eat garlic?' The Bhikkhuni replied, 'I usually cannot eat garlic, but it would be very good to eat with garlic.' The donor then offered garlic, allowing five cloves of garlic to be given to the Sangha daily. Thullananda then told the Bhikkhunis, 'A certain donor allows five cloves of garlic to be given to the Sangha daily. If the Sangha needs garlic, send a Samaneri to fetch it.' One Bhikkhuni needed garlic and sent a Siksamana and a Samaneri to fetch it. It happened that the owner of the garlic was taking the garlic to the city to trade, and only a servant was guarding the garlic garden. The Samaneri asked, 'Where did the owner of the garlic go?' The servant replied, 'He went to the city to trade.' The Samaneri asked him for garlic, and the servant replied, 'I don't know. I am only responsible for guarding the garlic.' The Samaneri angrily said, 'It was given by everyone, how can you protect it?' She then dug up the garlic herself. 'This is the share of the Upadhyaya (preceptor), this is the share of the Acarya (teacher), this is today's share, this is tomorrow's share.' After dividing it like this, she took it away at will. When the owner of the garlic returned and saw it, he asked the garden keeper, 'Who took this garlic?' The garden keeper told the owner of the garlic everything that had happened. The owner of the garlic greatly blamed the Bhikkhunis. This matter was eventually heard by the Buddha (Bhagavan), who summoned the Bhikkhunis and scolded them in various ways, telling them, 'From now on, Bhikkhunis are not allowed to eat garlic. If they eat it, they commit a Payantika (offense).' The Bhikkhus asked the Buddha, 'What kind of knife should be used to shave hair?' The Buddha said, 'You can use a knife made of copper or iron to shave hair.' After making the knife, there was no place to put it, so they asked the Buddha again. The Buddha said, 'You can use copper, iron, horn, bone, bamboo, or reed to make it.' The place to put the knife can be wrapped in bark or cowhide or sheepskin and placed in a hidden place. This is called the method of placing the hair-shaving knife. The Ksudraka-vastu (miscellaneous section) explains it in detail. The method for Bhikkhunis to shave hair is that they should take turns shaving each other. If a man is shaving hair, two Bhikkhunis should hold him while he shaves. If a Bhikkhuni has lustful thoughts towards the man shaving hair, and the man also has lustful thoughts towards the Bhikkhuni, he should not be allowed to shave. There are four kinds of vehicles: first, elephant vehicles; second, horse vehicles; third --------------------------------------------------------------------------------
Chinese
者车乘；四者舆乘。尔时拘睒弥城外有大树，名尼拘陀。此树下有种种乘憩驾止息，是名为乘。若为法来，不下乘者，不应为说法，除病。应如瓶沙王乘八万四千象马诣夜置林，到佛听法，当尔时亦有迦叶兄弟徒众千人在佛边听法。当尔时世尊从毗梨祇国游行到毗舍离，庵罗女并离车子等，皆乘种种上妙御乘来至佛所而听法。闻法已劝请世尊至庵罗园中宿，明日受弟子微供。如是诸人所乘皆名为乘。 “尔时六群比丘乘种种御乘。诸人遥见，谓是国王大臣。到已，始知是沙门，诸人皆嫌之。佛闻已制戒：‘除老病比丘，皆不得乘乘。不得象马乘也。病者皆得乘之。’ “尔时摩竭提国瓶沙王，有五种庄饰之具：一者金绳刀；二者七宝乘；三者七宝冠；四者杂七宝罗网扇；五者杂宝革屣。舍此五种严身之具，跣足到于佛前，头面着地礼如来足退坐一面。尔时摩竭提国，从王来者八万四千人，见优楼频䗍迦叶兄弟皆在于坐，心中生疑：‘为优楼频䗍迦叶就大沙门出家？为大沙门就迦叶出家？’佛知诸人心中生疑，即说偈问迦叶： “‘于汝所行法， 见于何等过， 弃舍求出家， 欲求何等利？ 本习事火法， 云何息不奉， 更见异胜法， 不睹而舍之。’ “迦叶即说偈答 现代汉语译本 ‘者车乘（车辆）；四者舆乘（轿子）。’尔时拘睒弥城（Kauśāmbī）外有一棵大树，名叫尼拘陀（Nigrodha）。这棵树下有各种车辆停靠休息，这就被称为‘乘’。如果为了听法而来，不下车的人，不应该为他说法，除非是生病的人。应该像瓶沙王（Bimbisāra）乘坐八万四千象马前往夜置林（Yavaṭṭhakiya），到达佛陀处听法一样，当时也有迦叶（Kāśyapa）兄弟及其一千名徒众在佛陀身边听法。当时世尊从毗梨祇国（Vairāgya）来到毗舍离（Vaiśālī），庵罗女（Ambapālī）和离车子（Licchavi）等人，都乘坐各种上妙的车辆来到佛陀处听法。听法后，他们劝请世尊到庵罗园中住宿，第二天接受弟子的微薄供养。像这样，这些人所乘坐的都可称为‘乘’。 ‘当时六群比丘乘坐各种车辆。人们远远看见，以为是国王大臣。到达后，才知道是沙门，人们都对此感到不满。’佛陀听闻后制定戒律：‘除了年老和生病的比丘，都不得乘坐车辆。不得乘坐象马。生病的人都可以乘坐。’ ‘当时摩竭提国（Magadha）的瓶沙王，有五种庄严的器具：一是金绳刀；二是七宝车乘；三是七宝冠；四是杂七宝罗网扇；五是杂宝革屣（鞋子）。’他舍弃这五种装饰身体的器具，光着脚来到佛陀面前，头面着地礼拜如来的脚，然后退到一旁坐下。当时摩竭提国跟随国王来的有八万四千人，他们看见优楼频䗍迦叶（Uruvilvā-Kāśyapa）兄弟都在座，心中产生疑问：‘是优楼频䗍迦叶向这位大沙门出家了呢？还是这位大沙门向迦叶出家了呢？’佛陀知道这些人心中产生疑问，就用偈语问迦叶： ‘在你所修行的法中，看见了什么过失， 放弃它而寻求出家，想要寻求什么样的利益？ 本来习惯于事火之法，为什么停止而不奉行， 是看到了其他更殊胜的法，还是没有看到就舍弃了它？’ 迦叶随即用偈语回答
English
English version 'Those are chariots; the fourth is palanquins.' At that time, outside the city of Kauśāmbī, there was a large tree named Nigrodha. Under this tree, various vehicles would stop and rest, and this was called 'carriage.' If someone comes to listen to the Dharma and does not dismount, one should not preach to them, unless they are ill. One should be like King Bimbisāra, who rode eighty-four thousand elephants and horses to Yavaṭṭhakiya, arriving at the Buddha's place to listen to the Dharma. At that time, there were also the Kāśyapa brothers and their thousand followers listening to the Dharma beside the Buddha. At that time, the World-Honored One came from Vairāgya to Vaiśālī, and Ambapālī and the Licchavi princes all came to the Buddha's place in various excellent carriages to listen to the Dharma. After hearing the Dharma, they invited the World-Honored One to stay in Ambapālī's garden, and the next day they received the disciples' humble offerings. Thus, what these people rode in could all be called 'carriage.' 'At that time, the group of six monks rode in various carriages. People saw them from afar and thought they were kings and ministers. When they arrived, they realized they were śrāmaṇas, and people were displeased.' After hearing this, the Buddha established a precept: 'Except for old and sick monks, no one is allowed to ride in carriages. One is not allowed to ride elephants or horses. Sick people are allowed to ride them.' 'At that time, King Bimbisāra of Magadha had five kinds of adornments: first, a golden-roped sword; second, a seven-jeweled carriage; third, a seven-jeweled crown; fourth, a fan with a net of various jewels; fifth, jeweled leather shoes.' He abandoned these five kinds of adornments and came barefoot before the Buddha, prostrating himself with his head and face to the ground at the Tathāgata's feet, and then retreated to sit on one side. At that time, eighty-four thousand people from Magadha who had come with the king saw the Uruvilvā-Kāśyapa brothers all present, and they wondered in their hearts: 'Did Uruvilvā-Kāśyapa become a renunciate under this great śrāmaṇa? Or did this great śrāmaṇa become a renunciate under Kāśyapa?' The Buddha knew that these people had doubts in their hearts, so he asked Kāśyapa in verse: 'In the Dharma you practiced, What fault did you see, That you abandoned it to seek renunciation, What benefit do you seek? Originally accustomed to the practice of fire worship, Why did you stop and not practice it, Did you see another superior Dharma, Or did you abandon it without seeing it?' Kāśyapa then answered in verse: -------------------------------------------------------------------------------- 佛： “‘饮食味为最， 过患之甚大， 女色味之上， 其患过于彼。 本所事火法， 未免于彼苦， 出家所求法， 永绝诸苦难。’ “尔时世尊说偈重问迦叶： “‘为味所系缚， 习久以成性， 于天上人中， 见何利解脱？’ “迦叶还重说偈答佛： “‘见三有生死， 空寂无所有， 诸法念念灭， 是故舍不着。’