English
English version Upali (one of the ten principal disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'What benefit does one obtain from harmonizing those who break the Sangha (the monastic community)?' The Buddha said: 'One who harmonizes those who break the Sangha will be reborn in the heavens and receive the reward of one kalpa (an extremely long period of time).' A bhiksu (Buddhist monk) said to the Buddha: 'If a dispute arises within the Sangha and is not repented for, is it called harmony?' The Buddha said: 'If there is no repentance, it is not called harmony; only after repenting according to the Dharma is it called harmony.' If a bhiksu wishes to leave his dwelling for other practices, he should first sweep and clean the room, plaster and make it pure. He should fold the bedding neatly, move the bed away from the wall, and place the bedding on the bed, with the good bedding underneath and the worn bedding on top. He should know the two kinds of bedding as described above. When leaving, he should inform his upadhyaya (preceptor) and acarya (teacher). If they permit him to leave, he may go; if they do not permit him, he should stay. If he has been a monk for more than ten years and has superior Dharma matters that will surely benefit others, he may go even if his upadhyaya and acarya do not permit him. When leaving, after exiting the monastery, he should look towards the direction he is going. He should also consider whether his traveling companions are suitable or unsuitable. If they intend to cross a country where they might be robbed or have their goods seized for taxes, he should not travel with them. He should not travel with thieves or those who are unbelieving and have wrong views. There are many such considerations, but I will mention only two or three. He should also consider whether, if he travels with companions from the same monastery, they can take care of him if he becomes sick on the road. If he knows beforehand that they are good people, he may travel with them; if he does not know them well, he should wait for better companions later. He should also consider whether these traveling companions will agree with him in whatever he intends to do. He should also consider whether they are disciplined in their conduct and not lazy. Will this person be beneficial or detrimental to me? Are they trustworthy or untrustworthy? Will traveling with them be pleasant or difficult? He should also consider whether they have been sick or healthy from the beginning, whether they are strong or weak, and whether they will abandon him on the road. He should consider these things before proceeding on his journey; this is what it means to be one who leaves. --------------------------------------------------------------------------------
Chinese
“寺中上座去时，所住房内先自料理，然后应嘱年少比丘：‘后时当料理此房如我在时。’复次上座嘱法，从布萨说戒乃至一切分处是也。如是嘱已，然后出寺去至寺外。复问同行比丘：‘汝等衣钵乃至一切自随之物无所忘不？’复兼诫敕：‘诸比丘今当共行，汝等时言少语守摄诸根，路中处处若有见者，皆令欢喜发其善心。’诸同行下座闻上座所说诫敕，皆叉手合掌胡跪对曰：‘如所教敕欢喜奉行。’此诸比丘随路行时，下座常应恭敬赞叹上座，前后围绕而行。处处若有住止发时，上座应遍看无遗落物不？若有者应语令取。又复上座道中行法，下座在前、上座在后。复语诸下座：‘各自摄心莫令散乱。’若道中下座得病，上座应为说法令善心相续，虽有急难因缘不得舍去。道中行时，下座若有难事，上座应助料理：一父母难、二兄弟姊妹难、三六亲难、四国王大臣难、五盗贼难、六野兽难，上座尽其筋力令得脱难。若自力不能者，应到聚落郡县城邑有僧伽蓝处国人所重有德比丘所，乃至笃信婆罗门诸檀越大臣所，语令料理。若得脱者善；若不脱，应躬自诣国王门前营理，使得解脱、莫使受苦。 “若比丘非时入聚落，应白和尚阿阇梨语比坐而入，是名入聚落法。 “非时集会者，除食时食粥时饮 现代汉语译本 ‘寺院中的上座（Sthavira，长老）要离开时，应该先自己整理好所居住的房间，然后嘱咐年轻的比丘（Bhikkhu，出家人）：‘以后要像我住在这里时一样整理这个房间。’再次，上座要嘱咐佛法，从布萨（Posadha，斋戒）说戒乃至一切事务的分配都是如此。这样嘱咐完毕后，然后离开寺院到寺院外面。再问同行的比丘：‘你们的衣钵乃至一切随身之物有没有遗忘的？’再兼带告诫：‘各位比丘现在应当一起行走，你们要少说话，守护好自己的六根（眼、耳、鼻、舌、身、意），在路上各处如果有人见到，都要让他们欢喜，发起他们的善心。’各位同行的下座（年轻比丘）听到上座所说的告诫，都叉手合掌，胡跪（右膝着地）回答说：‘如您所教导的，我们欢喜奉行。’这些比丘随着道路行走时，下座应当经常恭敬赞叹上座，前后围绕着行走。各处如果有停留休息的时候，上座应当遍看有没有遗落的物品？如果有，应当告诉他们拿取。另外，上座在道路中行走的规矩是，下座在前，上座在后。再告诉各位下座：‘各自收摄心神，不要让它散乱。’如果在道路中下座生病，上座应当为他说法，令善心相续，即使有紧急困难的因缘，也不得舍弃离去。在道路中行走时，下座如果有困难的事情，上座应当帮助料理：一是父母的困难，二是兄弟姊妹的困难，三是六亲眷属的困难，四是国王大臣的困难，五是盗贼的困难，六是野兽的困难，上座要尽其所能使他们脱离困难。如果自己力量不能解决，应当到聚落、郡县、城邑有僧伽蓝（Sangharama，寺院）的地方，找国人所敬重、有德行的比丘，乃至笃信的婆罗门（Brahmana，祭司）诸位檀越（Danapati，施主）大臣那里，告诉他们帮助料理。如果能够脱离困难就好；如果不能脱离，应当亲自到国王门前营救，使他们得到解脱，不要让他们遭受痛苦。 ‘如果比丘在非时（不适当的时间）进入聚落，应当禀告和尚（Upadhyaya，亲教师）、阿阇梨（Acarya，轨范师），告诉同座的比丘然后进入，这叫做进入聚落的规矩。 ‘非时’指的是，除了吃饭时、喝粥时、饮...
English
English version ‘When a Sthavira (elder) in the monastery is about to leave, he should first take care of his own room, and then instruct the younger Bhikkhus (monks): ‘Later, you should take care of this room as if I were still here.’ Furthermore, the Sthavira should instruct on the Dharma, from the Posadha (observance day) recitation of precepts to the allocation of all matters. After giving these instructions, he should then leave the monastery and go outside. He should then ask the Bhikkhus traveling with him: ‘Have you forgotten any of your robes, alms bowls, or any personal belongings?’ He should also give the following admonition: ‘Fellow Bhikkhus, we should now travel together. You should speak less, guard your six senses (eye, ear, nose, tongue, body, and mind), and wherever people see us on the road, you should make them happy and inspire them to generate good thoughts.’ The junior monks traveling with him, upon hearing the Sthavira’s admonition, should fold their hands in reverence, kneel on their right knees, and reply: ‘As you have instructed, we will gladly follow.’ When these Bhikkhus are walking along the road, the junior monks should always respectfully praise the Sthavira, walking around him in front and behind. Wherever there is a stop for rest, the Sthavira should look around to see if anything has been left behind. If there is, he should tell them to pick it up. Furthermore, the rule for the Sthavira walking on the road is that the junior monks should walk in front, and the Sthavira should walk behind. He should also tell the junior monks: ‘Each of you should gather your minds and not let them wander.’ If a junior monk becomes ill on the road, the Sthavira should preach the Dharma to him, so that good thoughts may continue, and even if there is an urgent or difficult situation, he must not abandon him. When walking on the road, if a junior monk has a difficult matter, the Sthavira should help to manage it: first, difficulties with parents; second, difficulties with siblings; third, difficulties with relatives; fourth, difficulties with the king or ministers; fifth, difficulties with thieves; sixth, difficulties with wild animals. The Sthavira should do his best to help them escape from these difficulties. If he cannot resolve it himself, he should go to a Sangharama (monastery) in a village, county, or city, to a Bhikkhu who is respected by the people and has virtue, or even to a devout Brahmana (priest), Danapati (patron), or minister, and tell them to help manage it. If they can escape from the difficulty, that is good; if they cannot escape, he should personally go to the king's gate to seek help, so that they may be liberated and not suffer. ‘If a Bhikkhu enters a village at an inappropriate time, he should inform his Upadhyaya (preceptor) and Acarya (teacher), tell the Bhikkhus sitting with him, and then enter. This is called the rule for entering a village. ‘Inappropriate time’ refers to times other than meal times, porridge times, and drink... --------------------------------------------------------------------------------
Chinese
甜浆时，是余一切作法事时，如法如毗尼如佛教，是名非时集。若非时诸比丘集，此中有上座，上座应问：‘诸大德！何故僧非时集？’诸比丘答曰：‘有如此等法事应当作故集。’上座应作羯磨，若白一若白二若白四。是名非时上座集法。 “复有二种聚会：一众竟夜说经论议、二众默然端坐禅思。 “复有五日一会法。会时有上中下三众尽集，集已皆敛容整服端身静坐，兼复各相恭敬。威仪法则观者无厌，能生人善心。此是五日聚会法。听者摄心在法更无余缘，若说法者脱有忘误，听众应各自忆之。若无忘误，不中嫌呵言丰义滞，于法及说法者，皆应恭敬如奉帝释，不应自轻及轻法师。于智慧人所说法中不应散乱，定心而听，念念相续莫令有间。听法时内心应立五德：一未曾闻法今始得闻；二已曾闻法还令通利；三断我疑心；四正我所见；五增长净心，是为内五德。此事增一阿含中应广知。闻法有九利益：一生信心；二因信心欢喜；三欢喜爱乐；四舍贪求利养听法无疑；五正见成就；六断无明智慧心生；七断心上缠缚；八于四圣谛中得法眼净；九于五阴中得苦空无常无我观，得此观已内心踊跃，信心转深不可俎坏，得离烦恼证涅槃道受解脱乐。以是义故应至心听法。 “法会座中若有上座，应 甜浆时，如果其余一切作法事时，都如法、如毗尼（Vinaya，戒律）、如佛教导，这叫做非时集会。如果非时辰诸位比丘集会，这里面有上座，上座应该问：‘诸位大德！为何僧团非时辰集会？’诸位比丘回答说：‘有如此等等法事应当做，所以集会。’上座应该作羯磨（Karma，业），或者白一（宣布一次）、或者白二（宣布两次）、或者白四（宣布四次）。这叫做非时上座集会法。 又有两种聚会：一是大众整夜说经论议，二是大众默然端坐禅思。 又有五日一会法。集会时，有上、中、下三众全部聚集，聚集完毕，大家都收敛容貌，整理服装，端正身体，兼且互相恭敬。威仪法则让观看的人没有厌倦，能够生起人的善心。这是五日聚会法。听法的人收摄心神专注于法，不再有其他杂念。如果说法的人偶尔有遗忘错误，听众应该各自提醒他。如果没有遗忘错误，不应该嫌弃呵责，说文辞丰富而义理滞涩。对于佛法以及说法的人，都应该恭敬，如同侍奉帝释（Indra，佛教护法神），不应该轻视自己以及轻视法师。对于有智慧的人所说的法，不应该散乱，要以定心听闻，念念相续，不要有间断。听法时，内心应该建立五种功德：一是未曾听闻的法，现在才得以听闻；二是已经听闻的法，还要使它通达明利；三是断除我的疑心；四是端正我的见解；五是增长清净心，这就是内五德。这件事在《增一阿含经》中应该广泛了解。闻法有九种利益：一是生起信心；二是因信心而欢喜；三是因欢喜而爱乐；四是舍弃贪求利养，听法没有疑惑；五是正见成就；六是断除无明，智慧心生起；七是断除心上的缠缚；八是在四圣谛中得到法眼清净；九是在五阴中得到苦、空、无常、无我的观想，得到这种观想后，内心踊跃，信心更加深刻不可破坏，得以脱离烦恼，证得涅槃之道，享受解脱的快乐。因为这个缘故，应该至诚听法。 法会座位中如果有上座，应该