Chinese
耳比丘，阿槃提国迦旃延子边出家，持戒修道翘勤不懈得阿罗汉。得果已，从阿槃提国向瞻婆国到如来所。佛见其远来兼得阿罗汉果，以此因缘告阿难言：‘汝为吾敷敷具，亦为此比丘吾房内敷敷具。’此比丘佛房里卧法，面向佛、不得背佛卧。 “尔时复有诸比丘，贪着睡眠乐故废舍三业。金刚力士默作此念：‘如来三阿僧祇劫种种苦行乃得成佛。今诸比丘贪着睡卧乐故不复行道，云何得尔？’心念口言，诸比丘闻已，具以上事往白佛世尊。佛告诸比丘：‘食人信施，不应懈怠。夜三时中，二时应坐禅诵经经行，一时中以自消息。’是名卧具。 “有诸比丘露地而坐，上座长宿皆患背痛。如是展转乃彻世尊。佛告诸比丘：‘露地坐背痛者，除锦上色白皮革，余一切得用作禅带坐，时当用带自束。作带法，广一磔手，长短随身量作。’是名禅带。 “尔时比丘初出家，时佛未听用绳系着泥洹僧法，用两头接腰间。后时到檀越舍，众中忽脱落地，诸人皆笑。比丘惭愧，以是因缘往白世尊。佛言：‘从今以去，听编长短使得再匝缠腰，余有二尺长。若作绳，令三匝直用缠腰头，各使有一尺余。’是名带因缘。共行弟子共宿弟子，和尚阿阇梨欲出行时，应看此绳无虫鼠啮处不？审悉看已然后过授。若阿练 现代汉语译本： 耳比丘（Ear Bhikkhu），在阿槃提国（Avanti）迦旃延子（Kātyāyana）处出家，持戒修行，勤奋不懈，证得阿罗汉果（Arhat）。得果之后，从阿槃提国前往瞻婆国（Campā），去到如来（Tathāgata）所在之处。佛陀（Buddha）见他远道而来，又已证得阿罗汉果，因此告诉阿难（Ānanda）说：‘你为我铺设坐具，也为这位比丘在我的房间里铺设坐具。’这位比丘在佛陀的房间里休息，面向佛陀，不背对佛陀躺卧。 当时还有一些比丘，贪恋睡眠的快乐，荒废了身、口、意三业。金刚力士（Vajrapāṇi）默默地想：‘如来经历了三大阿僧祇劫（asaṃkhyeya-kalpa）的种种苦行才得以成佛。现在这些比丘贪恋睡眠的快乐而不修行，怎么可以这样呢？’他心中所想，口中也说了出来，众比丘听了之后，将以上的事情全部禀告了佛世尊（Buddha-bhagavat）。佛陀告诉众比丘：‘食用信徒的布施，不应该懈怠。夜晚的三个时段中，两个时段应该坐禅、诵经、经行，一个时段用来休息。’这就是卧具的规定。 有些比丘在露天的地方打坐，上座（elder）和年长的比丘都患有背痛。这件事辗转传到了世尊那里。佛陀告诉众比丘：‘在露天打坐而背痛的人，除了锦缎、上色的白色皮革之外，其余的都可以用来做禅带打坐，应当用带子束缚自己。制作禅带的方法是，宽度为一个拃（span），长度根据自己的身量来制作。’这就是禅带的规定。 当时有比丘刚出家，那时佛陀还没有允许用绳子系着泥洹僧（nivāsaṃ），而是用两头连接在腰间。后来有一次到檀越（dānapati）家，在众人之中忽然脱落，众人都嘲笑他。这位比丘感到惭愧，因此将这件事禀告了世尊。佛陀说：‘从今以后，允许编织长短合适的绳子，可以缠绕腰部两圈，剩余两尺长。如果用绳子，要缠绕三圈，直接缠绕腰部，绳头各自留有一尺多长。’这就是带子的因缘。共同修行的弟子、共同住宿的弟子，和尚（upādhyāya）、阿阇梨（ācārya）要出行时，应该检查这条绳子有没有被虫鼠咬过？仔细检查之后再交给他们。如果是阿练若（āraṇya）
English
English version: Bhikkhu Ear, having renounced the world under Kātyāyana in the country of Avanti, diligently upheld the precepts and practiced the path without懈怠, attaining the fruit of Arhat. Having attained the fruit, he traveled from the country of Avanti to the country of Campā, arriving at the place where the Tathāgata was. Seeing that he had come from afar and had attained the fruit of Arhat, the Buddha told Ānanda: 'Prepare a seat for me, and also prepare a seat for this Bhikkhu in my room.' This Bhikkhu rested in the Buddha's room, facing the Buddha, not lying with his back to the Buddha. At that time, there were also some Bhikkhus who,贪着 the pleasure of sleep, abandoned the three karmas of body, speech, and mind. Vajrapāṇi silently thought: 'The Tathāgata attained Buddhahood after undergoing various苦行 for three great asaṃkhyeya-kalpas. Now these Bhikkhus,贪着 the pleasure of sleep, no longer practice the path. How can this be?' What he thought in his heart, he also spoke with his mouth. The Bhikkhus, having heard this, reported all of the above to the Buddha-bhagavat. The Buddha told the Bhikkhus: 'Having eaten the offerings of the faithful, you should not be懈怠. Of the three periods of the night, you should spend two periods in sitting meditation, reciting scriptures, and walking meditation, and one period in rest.' This is the rule for bedding. Some Bhikkhus were sitting in open places, and the elders and senior Bhikkhus were suffering from back pain. This matter was gradually reported to the Bhagavat. The Buddha told the Bhikkhus: 'Those who sit in open places and suffer from back pain may use anything except brocade and colored white leather as a meditation belt for sitting, and should use the belt to bind themselves. The method of making the meditation belt is to make it one span wide and the length according to one's own body measurement.' This is the rule for the meditation belt. At that time, there were Bhikkhus who had just renounced the world. At that time, the Buddha had not yet allowed the use of a rope to tie the nivāsaṃ, but instead used two ends connected at the waist. Later, on one occasion, when they went to the house of a dānapati, it suddenly fell off in the midst of the assembly, and everyone laughed at him. This Bhikkhu felt ashamed, and therefore reported this matter to the Bhagavat. The Buddha said: 'From now on, you are allowed to weave a rope of suitable length, which can be wrapped around the waist twice, with two feet remaining. If you use a rope, it should be wrapped three times, directly around the waist, with each end leaving more than one foot.' This is the cause for the belt. When fellow practitioners and fellow residents, upādhyāyas and ācāryas are about to travel, they should check whether this rope has been gnawed by insects or mice. After careful inspection, then hand it over to them. If it is an āraṇya --------------------------------------------------------------------------------
Chinese
若处比丘无弟子者，下座应如是审悉看已授与上座。若比丘头痛者，应用腰绳急系。若比丘腰绳头有须者，不应得畜。六群比丘畜如是绳，佛即制也。 “有比丘为戏笑故藏他绳，过时不与，令主忧恼。佛亦不听。 “尔时舍利弗入白衣舍，值飘风急疾吹体上，袈裟落地露身而立。佛因而制曰：‘从今已去，比丘袈裟上皆应着纽，一边安钩钩纽中，莫令衣堕。’是名衣安纽钩法。 “尔时六群比丘抄泥洹僧背上，负重低头而行，身体露现，为白衣所嫌。佛闻之因而作制：‘从今已去，不听比丘负重襞抄。若有因缘，为三宝事须襞抄者，好自料理莫令身现。’是名襞抄法。 “比丘应畜稚弩。何以故？若有贼时，应望空放弩令贼怖去。有法名同用异，如稚弩、甘蔗皆名忆初。有贼索忆初，知索稚弩。食时索忆初，知索甘蔗。是同名用异。 “有比丘经行处应敷毡㲲、不得敷皮革，寒处得也。和尚阿阇梨经行处，弟子不得在中经行，可在边行。有老道人，如和尚阿阇梨腊数年相似者经行处，年少比丘不得在中经行。和尚阿阇梨若经行时，弟子有所咨问，应合掌曲躬低头而问。 “有重阁，上屋欲崩向不净地。诸比丘心疑，往白世尊。佛言：‘但使不坏、未落不净处者，名为净房。’ 现代汉语译本：如果比丘没有弟子，下座的比丘应该仔细检查后交给上座。如果比丘头痛，应该用腰绳紧紧系住。如果比丘的腰绳头有须，不应该拥有。六群比丘拥有这样的绳子，佛陀因此制定了戒律。 有比丘因为开玩笑而藏起别人的绳子，过了时间也不归还，使绳子的主人忧愁烦恼。佛陀也不允许这样做。 当时，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）进入白衣（在家信徒）的住所，遇到狂风猛烈吹袭，身上的袈裟（kāṣāya，佛教僧侣所穿的僧衣）掉落，身体暴露在外。佛陀因此制定戒律说：‘从今以后，比丘的袈裟上都应该安上纽扣，一边安上钩子钩住纽扣，不要让衣服掉落。’这叫做袈裟安纽扣的方法。 当时，六群比丘把僧伽梨（saṃghāṭī，比丘所穿的大衣）抄起来背在背上，负重低头行走，身体暴露出来，被在家信徒所嫌弃。佛陀听到后因此制定戒律：‘从今以后，不允许比丘负重抄起僧伽梨。如果因为某种原因，为了三宝（佛、法、僧）的事情需要抄起僧伽梨，要好好整理，不要让身体暴露出来。’这叫做抄衣法。 比丘应该拥有小弩（chizhinu，一种小型弓弩）。为什么呢？如果遇到盗贼的时候，应该向空中放箭，使盗贼害怕而逃走。有一种法，名称相同但用途不同，比如小弩和甘蔗（gam̃gā，一种植物）都叫做‘忆初’。有盗贼索要‘忆初’，就知道是索要小弩。吃饭的时候索要‘忆初’，就知道是索要甘蔗。这是同名而用途不同。 比丘经行（caṅkrama，僧人来回走动以帮助冥想）的地方应该铺设毡㲲（zhān gé，毛毡），不得铺设皮革，寒冷的地方可以铺设。和尚（upādhyāya，亲教师）和阿阇梨（ācārya，轨范师）经行的地方，弟子不得在中间经行，可以在旁边行走。有年老的道人，如果和和尚、阿阇梨的僧腊（vassa，出家受戒后的年岁）相似，年少的比丘不得在中间经行。和尚、阿阇梨如果正在经行，弟子有事要请教，应该合掌弯腰低头询问。 有一座重阁，上面的屋子将要倒塌，方向是不净的地方。众比丘心中疑惑，前去禀告世尊（lokanātha，对佛陀的尊称）。佛陀说：‘只要没有损坏、没有掉落到不净的地方，就叫做净房。’
English
English version: If a Bhikṣu (monk) has no disciples, the junior Bhikṣu should carefully examine and hand it over to the senior Bhikṣu. If a Bhikṣu has a headache, he should tie his waist cord tightly. If the end of a Bhikṣu's waist cord has tassels, he should not possess it. The Six-Group Bhikṣus possessed such cords, and the Buddha then established this precept. There was a Bhikṣu who, for the sake of jest, hid another's cord, and did not return it after the time had passed, causing the owner to be worried and distressed. The Buddha also did not allow this. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) entered a layman's house, and encountered a strong wind that blew his body, causing his Kāṣāya (the robe worn by Buddhist monks) to fall to the ground, exposing his body. The Buddha then established a precept, saying: 'From now on, Bhikṣus should all attach buttons to their Kāṣāyas, and attach a hook on one side to hook into the button, so that the robe does not fall off.' This is called the method of attaching buttons and hooks to the robe. At that time, the Six-Group Bhikṣus gathered up their Saṃghāṭīs (the outer robe worn by monks) on their backs, carrying heavy loads and walking with their heads lowered, exposing their bodies, which was disliked by the laypeople. The Buddha heard of this and therefore established a precept: 'From now on, Bhikṣus are not allowed to gather up their Saṃghāṭīs while carrying heavy loads. If there is a reason, for the sake of the Three Jewels (Buddha, Dharma, Saṃgha), that requires gathering up the Saṃghāṭī, they should take good care to not expose their bodies.' This is called the method of gathering the robe. A Bhikṣu should possess a Chizhinu (a small crossbow). Why? If there are thieves, they should shoot an arrow into the air to scare the thieves away. There is a Dharma (teaching) where the name is the same but the use is different, such as the Chizhinu and Gam̃gā (sugarcane) are both called 'Yi Chu'. If a thief asks for 'Yi Chu', they know they are asking for the Chizhinu. If someone asks for 'Yi Chu' at mealtime, they know they are asking for sugarcane. This is the same name with different uses. A Bhikṣu's Caṅkrama (walking meditation) area should be covered with Zhān Gé (felt), and should not be covered with leather. It is permissible to cover it in cold places. Disciples should not walk in the middle of the Upādhyāya's (preceptor) and Ācārya's (teacher) Caṅkrama area, but can walk on the side. If there is an elderly monk whose Vassa (years since ordination) is similar to that of the Upādhyāya and Ācārya, younger Bhikṣus should not walk in the middle of their Caṅkrama area. If the Upādhyāya and Ācārya are walking, and a disciple has something to ask, they should join their palms, bow, and lower their head to ask. There was a multi-storied building, and the upper roof was about to collapse towards an impure place. The Bhikṣus were doubtful and went to report to Lokanātha (the World-Protector, an epithet of the Buddha). The Buddha said: 'As long as it is not damaged and has not fallen into an impure place, it is called a pure room.' --------------------------------------------------------------------------------
Chinese
众僧住处未有净厨，若众集羯磨第一好房作净厨者，佛所不听，应用第二房作净厨。若先作羯磨者，应还解，羯磨第二房以为净厨。 “所以锦不听敷经行处者，有檀越持国土所贵重锦持来施僧，僧得已用敷经行地。檀越后来见之，嫌言：‘云何比丘无爱惜心，如此贵物云何敷经行地而践蹈之？’如此展转世尊闻之，告诸比丘：‘从今已去，檀越所施好贵重物，不应敷经行地。’ “有二种比丘不得与僧同宿：一者行事别住比丘；二者有比丘不如法，智者谏之，不用其言辄自出寺。是二人等各不得共宿。 “有檀越施僧地，佛听受用。是名为地。 “有五种树，比丘不得斫伐：一菩提树；二鬼神树；三阎浮树；四阿私陀树；五尼屈陀树。 “有诸释子出家，优波离是其家剃发人，唤来语言：‘汝奉事吾已久。今欲别去，无可余馈汝，唯有身上所著好宝衣璎珞环玔及七宝严刀，尽舍与汝。’优波离得已，内自思惟：‘此人性高体贵，尚能舍去求道。况我微贱，守宝受苦。’即用三叠裹悬着树上：‘谁须有须者随意持去。’即随释子诣佛出家。 “若比丘为三宝种三种树：一者果树、二者花树、三者叶树，此但有福无过。 “有比丘乐空静处树下安居者，往白世尊：‘得树下 现代汉语译本：僧众居住的地方如果没有干净的厨房，如果僧众集会通过羯磨（Karma，佛教术语，意为‘业’或‘行为’）将最好的房间作为厨房，佛是不允许的，应该用第二好的房间作为厨房。如果之前已经做了羯磨，应该解除之前的羯磨，将第二好的房间作为厨房。 ‘之所以不允许用锦缎铺在经行处（Cankrama，指僧人来回走动的地方）的原因是，有施主拿着国土上非常贵重的锦缎来布施给僧众，僧众得到后用来铺在经行的地方。施主后来见到后，嫌弃地说：‘为什么比丘（Bhikkhu，佛教术语，指男性出家人）没有爱惜之心，如此贵重的物品怎么能铺在经行的地方让人践踏呢？’这样辗转传到世尊（Bhagavan，佛教术语，对佛的尊称）那里，世尊告诉众比丘：‘从今以后，施主所布施的好而贵重的物品，不应该铺在经行的地方。’ ‘有两种比丘（Bhikkhu，佛教术语，指男性出家人）不得与僧众同住：一种是行事与僧团分离的比丘；另一种是有比丘不如法，智者劝谏他，他不听从劝告就擅自离开寺庙。这两种人都不得与僧众同住。’ ‘有施主布施土地给僧众，佛允许僧众接受使用。这称为地。’ ‘有五种树，比丘（Bhikkhu，佛教术语，指男性出家人）不得砍伐：一是菩提树（Bodhi tree，佛教中象征觉悟的树）；二是鬼神树；三是阎浮树（Jambudvipa，古印度的一种树木）；四是阿私陀树（Asvattha，一种无花果树）；五是尼屈陀树（Nyagrodha，榕树）。’ ‘有一些释迦族的子弟出家，优波离（Upali，佛陀十大弟子之一，以持戒第一著称）是他们家的理发师，（他们）叫他来对他说：‘你服侍我们很久了。现在要分别离去，没有什么可以送给你，只有身上所穿的好宝衣、璎珞（Necklace，一种项链）、环玔（Bracelet，一种手镯）以及七宝装饰的刀，全部都舍给你。’优波离得到后，内心思惟：‘这些人身份高贵，尚且能够舍弃一切去求道。何况我身份卑微，守护这些宝物只会受苦。’于是用三层布包裹起来悬挂在树上：‘谁需要就随意拿去。’然后就跟随这些释迦族的子弟去拜见佛陀出家。’ ‘如果比丘（Bhikkhu，佛教术语，指男性出家人）为了三宝（Three Jewels，佛教术语，指佛、法、僧）种植三种树：一是果树、二是花树、三是叶树，这只有福德而没有过失。’ ‘有比丘（Bhikkhu，佛教术语，指男性出家人）喜欢在空旷安静的地方的树下安居，前往禀告世尊（Bhagavan，佛教术语，对佛的尊称）：‘可以在树下……’