Chinese
“尔时摩竭提国瓶沙王诸从来者疑犹未解：‘佛与迦叶各说二偈，为是谁胜？’佛知此念，即告迦叶：‘汝持扇扇吾。’迦叶即起捉扇扇佛，扇已即空中作神通，还下佛前顶礼佛足，口复呜足说言：‘世尊是师，我是弟子。’诸人见已，始知佛是大师度迦叶也。佛知时坐心疑已解，便为说法示教利喜。王等八万四千人皆得须陀洹果，十亿那由他诸天亦远尘离垢得法眼净。 “尔时天帝释四天王等，变身为婆罗门形，捉金扇扇佛。如是应广知。 “尔时六群比丘，捉珠拂自拂伤损众生。诸檀越嫌之：‘云何出家人畜此拂，为庄饰故伤损众生？’佛因而制戒：‘从今已去，不得捉坚䩕拂伤损众生。’ “又比丘捉拂欲拂如来塔，佛即可之。尔时有八人在边捉拂拂佛：一者迦叶、二者优陀夷、三者莎伽陀、四 现代汉语译本 佛陀说： ‘饮食的滋味最为诱人，但带来的过患也极大；女色的滋味也极佳，但其过患超过饮食。原本所从事的供火法，仍然无法避免那些痛苦；出家所寻求的佛法，能永远断绝各种苦难。’ 当时，世尊用偈语再次问迦叶（Kasyapa，人名，意为饮光）： ‘被滋味所束缚，长久以来已经成为习性，在天上和人间，你看到什么利益能让你解脱？’ 迦叶再次用偈语回答佛陀： ‘我看到三有（Three realms of existence，即欲界、色界、无色界）的生死轮回，一切都是空寂而无所有的；一切诸法都在念念生灭，因此我舍弃而不执着。’ 当时，摩竭提国（Magadha，古印度十六大国之一）瓶沙王（King Bimbisara，古印度国王，佛教的护法）的随从们疑惑不解：‘佛陀和迦叶各自说了两句偈语，谁更胜一筹呢？’佛陀知道他们的想法，就告诉迦叶：‘你拿着扇子为我扇风。’迦叶立刻起身拿着扇子为佛陀扇风，扇完后就在空中示现神通，然后回到佛陀面前，顶礼佛足，口中呜咽着说：‘世尊是我的老师，我是您的弟子。’众人看到后，才知道佛陀是大师，度化了迦叶。佛陀知道当时在座的人心中的疑惑已经解除，就为他们说法，开示教导，使他们心生欢喜。瓶沙王等八万四千人都证得了须陀洹果（Sotapanna，小乘四果中的初果，预流果），十亿那由他（Nayuta，数量单位，意为极多）诸天也远离尘垢，得到了清净的法眼。 当时，天帝释（Sakra，佛教的护法神）和四大天王（Four Heavenly Kings，佛教的护法神）等，变化成婆罗门（Brahmin，印度教的祭司）的形象，拿着金扇为佛陀扇风。这些都应该广泛了解。 当时，六群比丘（Group of Six Monks，指佛教僧团中行为不端的六位比丘）拿着珠拂（Jeweled whisk）自己拂拭，却伤害了众生。一些施主嫌弃他们：‘为什么出家人要蓄养这种拂尘，是为了装饰吗？而且还伤害众生？’佛陀因此制定戒律：‘从今以后，不得拿着坚硬的拂尘伤害众生。’ 又有比丘拿着拂尘想要拂拭如来塔（Tathagata Stupa，佛塔），佛陀允许了。当时有八个人在旁边拿着拂尘为佛陀拂拭：一是迦叶，二是优陀夷（Udayi，人名），三是莎伽陀（Sagata，人名），四……
English
English version The Buddha said: ‘The taste of food is the most tempting, but the harm it brings is also great; the taste of female beauty is also excellent, but its harm exceeds that of food. The fire rituals originally engaged in still cannot avoid those sufferings; the Dharma sought by leaving home can forever cut off all kinds of suffering.’ At that time, the World Honored One spoke in verse again, asking Kasyapa (Kasyapa, a name, meaning 'light drinker'): ‘Bound by taste, it has become a habit for a long time. In heaven and among humans, what benefit do you see that can liberate you?’ Kasyapa replied to the Buddha again in verse: ‘I see the cycle of birth and death in the Three Realms of Existence (Three realms of existence, namely the desire realm, the form realm, and the formless realm), everything is empty and without anything; all dharmas are arising and ceasing in every moment, therefore I abandon and do not cling to them.’ At that time, the attendants of King Bimbisara (King Bimbisara, an ancient Indian king, a protector of Buddhism) of Magadha (Magadha, one of the sixteen great ancient Indian kingdoms) were puzzled: ‘The Buddha and Kasyapa each spoke two verses, who is superior?’ The Buddha knew their thoughts and told Kasyapa: ‘Hold the fan and fan me.’ Kasyapa immediately got up, held the fan and fanned the Buddha. After fanning, he manifested supernatural powers in the air, and then returned to the Buddha, prostrating at the Buddha's feet, sobbing and saying: ‘The World Honored One is my teacher, I am your disciple.’ When the people saw this, they knew that the Buddha was a great master who had converted Kasyapa. The Buddha knew that the doubts in the hearts of those present had been resolved, so he preached the Dharma to them, taught and instructed them, and made them rejoice. King Bimbisara and 84,000 others attained the fruit of Sotapanna (Sotapanna, the first fruit of the four fruits of the Hinayana, the stream-enterer fruit), and ten billion Nayutas (Nayuta, a unit of quantity, meaning extremely many) of devas also became free from defilement and attained the pure Dharma eye. At that time, Sakra (Sakra, a protector deity of Buddhism) and the Four Heavenly Kings (Four Heavenly Kings, protector deities of Buddhism), transformed into the form of Brahmins (Brahmin, a priest of Hinduism), holding golden fans to fan the Buddha. These should be widely known. At that time, the Group of Six Monks (Group of Six Monks, referring to the six monks with misconduct in the Buddhist Sangha) were using jeweled whisks (Jeweled whisk) to dust themselves, but they harmed sentient beings. Some donors disliked them: ‘Why do monks keep this whisk, is it for decoration? And it harms sentient beings?’ Therefore, the Buddha established a precept: ‘From now on, one must not use a hard whisk to harm sentient beings.’ Also, a monk wanted to use a whisk to dust the Tathagata Stupa (Tathagata Stupa, a Buddhist pagoda), and the Buddha allowed it. At that time, there were eight people beside him holding whisks to dust the Buddha: one was Kasyapa, two was Udayi (Udayi, a name), three was Sagata (Sagata, a name), four... --------------------------------------------------------------------------------
Chinese
者弥卑喻、五者那迦婆罗、六者均陀、七者修那刹逻、八者阿难。如此等比丘所捉拂拂佛，名之为拂。 “尔时诸比丘齐集一处。时景盛热，佛听诸比丘畜扇，若破坏听补治。作扇法，若布若㲲若竹若𥯤若纸，皆得作也。尔时有夫妇二人年老出家。后此道人乞食到尼寺，此老尼食上持扇扇之。比丘语言：‘不须扇也。’此尼忿恚用扇打比丘，直舍入房。佛闻之，因而制曰：‘从今已去，不听尼捉扇扇比丘也。若时热众僧大集，听和上共行弟子扇之，阿阇梨听共宿弟子扇之。大众差下座比丘扇之。’如迦叶等八人捉扇扇佛，名之为扇。 “尔时六群比丘，捉伞盖、着革屣随路而行。诸檀越嫌之：‘云何比丘自恣捉伞盖、着革屣随路而行？’佛因而制曰：‘从今已去，不听捉伞盖、着革屣而行。若在寺中听着革屣，木皮或草作盖听之。入聚落除老病，余者一皆不听。’尔时诸离车子诣佛，来时乘马乘车及与衣服一切严身之具皆作青色。佛告诸比丘：‘汝欲知忉利诸天出游观时相貌，如今离车子等无有异。’尔时跋难陀手捉奇妙宝盖随路而行。诸人遥见，谓是大国王。至已，知是比丘，诸人嫌言：‘云何出家之人捉如此妙盖随路而行？’佛闻已即制：‘不听比丘捉盖行，除老病者。’是名为盖。 “云何 现代汉语译本 者弥卑喻（Jāmibhiyu）：比丘的名字。 五者那迦婆罗（Nāgabalā）：比丘的名字。 六者均陀（Kuṇḍa）：比丘的名字。 七者修那刹逻（Śuṇakṣatra）：比丘的名字。 八者阿难（Ānanda）：佛陀的十大弟子之一，以记忆力超群著称。如此等比丘所捉拂拂佛，名之为拂。 ‘尔时诸比丘齐集一处。时景盛热，佛听诸比丘畜扇，若破坏听补治。作扇法，若布若㲲若竹若𥯤若纸，皆得作也。尔时有夫妇二人年老出家。后此道人乞食到尼寺，此老尼食上持扇扇之。比丘语言：‘不须扇也。’此尼忿恚用扇打比丘，直舍入房。佛闻之，因而制曰：‘从今已去，不听尼捉扇扇比丘也。若时热众僧大集，听和上共行弟子扇之，阿阇梨听共宿弟子扇之。大众差下座比丘扇之。’如迦叶（Kāśyapa）等八人捉扇扇佛，名之为扇。 ‘尔时六群比丘，捉伞盖、着革屣随路而行。诸檀越嫌之：‘云何比丘自恣捉伞盖、着革屣随路而行？’佛因而制曰：‘从今已去，不听捉伞盖、着革屣而行。若在寺中听着革屣，木皮或草作盖听之。入聚落除老病，余者一皆不听。’尔时诸离车子（Licchavi）诣佛，来时乘马乘车及与衣服一切严身之具皆作青色。佛告诸比丘：‘汝欲知忉利（Trāyastriṃśa）诸天出游观时相貌，如今离车子等无有异。’尔时跋难陀（Bhallika）手捉奇妙宝盖随路而行。诸人遥见，谓是大国王。至已，知是比丘，诸人嫌言：‘云何出家之人捉如此妙盖随路而行？’佛闻已即制：‘不听比丘捉盖行，除老病者。’是名为盖。 ‘云何
English
English version Jāmibhiyu: Name of a Bhikkhu (monk). Nāgabalā: Name of a Bhikkhu. Kuṇḍa: Name of a Bhikkhu. Śuṇakṣatra: Name of a Bhikkhu. Ānanda: One of the ten principal disciples of the Buddha, known for his excellent memory. These Bhikkhus holding whisks to fan the Buddha are called whisks. ‘At that time, the Bhikkhus gathered together in one place. The weather was very hot, and the Buddha allowed the Bhikkhus to keep fans. If they were damaged, they were allowed to repair them. The method of making fans was that they could be made of cloth, felt, bamboo, 𥯤, or paper. At that time, there was an elderly couple who had left home to become monks. Later, this monk went to a nunnery to beg for food, and the old nun held a fan and fanned the food. The Bhikkhu said, ‘There is no need to fan it.’ The nun became angry and hit the Bhikkhu with the fan, and went straight into her room. When the Buddha heard of this, he made a rule, saying, ‘From now on, nuns are not allowed to fan Bhikkhus with fans. If it is hot and the Sangha (community) gathers in large numbers, the Upadhyaya (preceptor) is allowed to fan the disciple who accompanies him, and the Acharya (teacher) is allowed to fan the disciple who sleeps with him. The Sangha should appoint a junior Bhikkhu to fan them.’ Like Kāśyapa and the other eight people who held fans to fan the Buddha, this is called a fan.’ ‘At that time, the group of six Bhikkhus were walking along the road holding umbrellas and wearing leather sandals. The donors disliked it, saying, ‘How can Bhikkhus freely hold umbrellas and wear leather sandals while walking along the road?’ The Buddha therefore made a rule, saying, ‘From now on, they are not allowed to hold umbrellas or wear leather sandals while walking. If they are in the monastery, they are allowed to wear leather sandals, and they are allowed to use umbrellas made of wood bark or grass. When entering villages, except for the old and sick, all others are not allowed.’ At that time, the Licchavis went to see the Buddha, and when they came, they rode horses and carriages, and all their clothes and ornaments were blue. The Buddha said to the Bhikkhus, ‘If you want to know the appearance of the gods of Trāyastriṃśa heaven when they go out for sightseeing, they are no different from these Licchavis.’ At that time, Bhallika was holding a wonderful jeweled umbrella and walking along the road. People saw him from afar and thought he was a great king. When they arrived and realized he was a Bhikkhu, people disliked it, saying, ‘How can a renunciate hold such a wonderful umbrella and walk along the road?’ When the Buddha heard of this, he immediately made a rule, saying, ‘Bhikkhus are not allowed to hold umbrellas while walking, except for the old and sick.’ This is called an umbrella.’ ‘How’ --------------------------------------------------------------------------------
Chinese
名为镜？能令身体现处，名之为镜。若病比丘面上有疮欲涂药者，当唤比丘令涂。若无比丘，或水或钵或壁，于面可现处照见自涂。铁镜中一不得照。有比丘眼痛，往白世尊，佛教作三种眼药：一者羊胆、二者其兰禅、三者苏毗兰禅，石上细磨之用涂眼。若有宝入眼药者，佛亦听之。举药法，当筒盛，不听用宝作。如是应广知。 “复有比丘，眼冥无所见。佛听用人血涂，亦听若人骨人发烧令作灰细磨，亦得着眼中。如是应广知。 “天竺土地常用药涂眼当为严饰。六群比丘如俗人法，日用药涂治眼当为庄严。佛闻之，不听用此药日涂眼也。若病者，听用三种药治眼。 “尔时六群比丘尼为女人庄饰。佛闻之，唤比丘尼呵责：‘从今已去，不听尼与妇女庄饰。’ “比丘法自不得舞，亦不得教人舞，佛所不听。阿犯祇、富那婆苏六群比丘等，自歌舞作伎也。佛闻之制：‘一切比丘不得歌舞作伎也。’ “有六群比丘，如狗槃走法走，佛不听也。舞法是童蒙小儿所作，歌者似哭音，此法比丘皆不应作。露齿笑者，狂人相貌，亦不听也。 “六群比丘作歌音诵经叹佛，佛不听也。作者有五种过：一者于此音中自生染着；二者生人染着；三者诸天不乐；四者言音不正；五者语义不了。 现代汉语译本： ‘什么叫做镜子？’能让身体显现影像的地方，就叫做镜子。如果生病的比丘脸上长了疮需要涂药，应当叫其他比丘来帮忙涂药。如果没有比丘，可以用水、钵或者墙壁等可以照见自己面部的地方，自己照着涂药。但是，铁镜子绝对不能用来照。有比丘眼睛痛，去禀告世尊，佛陀教导制作三种眼药：第一种是羊胆，第二种是其兰禅（一种草药），第三种是苏毗兰禅（一种草药），在石头上细细研磨后用来涂眼睛。如果要在眼药中加入宝石，佛陀也允许。取药的方法，应当用筒来盛放，不允许用宝石制作的容器。这些都应该广泛了解。 ‘又有比丘，眼睛昏暗看不见东西。’佛陀允许用人血涂抹，也允许将人的骨头或头发烧成灰，细细研磨后，也可以点在眼睛里。这些都应该广泛了解。 ‘在天竺（古印度）的土地上，人们常用药来涂眼睛，当作一种装饰。’六群比丘像世俗人一样，每天用药涂抹眼睛，当作一种妆容。佛陀听说了这件事，不允许用这种药每天涂抹眼睛。如果是生病了，才允许用这三种药来治疗眼睛。 ‘当时，六群比丘尼为妇女化妆打扮。’佛陀听说了这件事，叫来比丘尼，斥责她们说：‘从今以后，不允许比丘尼为妇女化妆打扮。’ 比丘自己不能跳舞，也不能教别人跳舞，这是佛陀不允许的。阿犯祇（人名）、富那婆苏（人名）等六群比丘，自己唱歌跳舞，表演技艺。佛陀听说了这件事，制定戒律说：‘一切比丘都不得唱歌跳舞，表演技艺。’ 有六群比丘，像狗一样奔跑，佛陀不允许这样做。跳舞是小孩子才做的，唱歌像哭一样，这些行为比丘都不应该做。露出牙齿大笑，是疯子的样子，也是不允许的。 六群比丘用唱歌的腔调来诵经赞叹佛陀，佛陀不允许这样做。这样做有五种过失：第一，自己会因此对这种声音产生染着；第二，会使别人对这种声音产生染着；第三，诸天会不高兴；第四，言语发音不正确；第五，语义表达不清楚。