English
At the time of sweet drinks, if all other Dharma activities are performed in accordance with the Dharma, the Vinaya (Vinaya, discipline), and the Buddha's teachings, this is called an untimely gathering. If the Bhikshus (Bhikshus, monks) gather at an untimely hour, and there is a senior monk among them, the senior monk should ask: 'Venerable ones! Why has the Sangha (Sangha, monastic community) gathered at an untimely hour?' The Bhikshus should answer: 'We have gathered because there are such Dharma activities that should be performed.' The senior monk should perform Karma (Karma, action), either Bai Yi (announcing once), Bai Er (announcing twice), or Bai Si (announcing four times). This is called the Dharma of untimely gathering of senior monks. There are also two kinds of gatherings: one is when the assembly spends the whole night discussing scriptures and treatises, and the other is when the assembly silently sits in meditation. There is also the Dharma of gathering once every five days. When gathering, the upper, middle, and lower assemblies all gather together. After gathering, everyone composes their appearance, tidies their clothes, straightens their bodies, and also respects each other. The rules of conduct are such that those who observe them are never tired of them and can give rise to good thoughts in people. This is the Dharma of gathering every five days. Those who listen to the Dharma should focus their minds on the Dharma and have no other distractions. If the speaker of the Dharma occasionally makes mistakes, the listeners should remind him. If there are no mistakes, one should not criticize or scold, saying that the words are rich but the meaning is stagnant. One should respect the Dharma and the speaker of the Dharma as if serving Indra (Indra, Buddhist protector deity), and one should not belittle oneself or the Dharma teacher. One should not be distracted when listening to the Dharma spoken by wise people, but listen with a focused mind, with thoughts following one after another without interruption. When listening to the Dharma, one should establish five virtues in one's heart: first, one is now able to hear the Dharma that one has never heard before; second, one should make the Dharma that one has already heard clear and beneficial; third, one should cut off one's doubts; fourth, one should correct one's views; fifth, one should increase one's pure mind. These are the five inner virtues. This matter should be widely understood in the Ekottara Agama (Ekottara Agama, a Buddhist scripture). There are nine benefits of hearing the Dharma: first, one generates faith; second, one rejoices because of faith; third, one loves and delights because of joy; fourth, one abandons greed for profit and offerings, and listens to the Dharma without doubt; fifth, one achieves right view; sixth, one cuts off ignorance and wisdom arises in the mind; seventh, one cuts off the entanglements on the mind; eighth, one obtains the purity of the Dharma eye in the Four Noble Truths; ninth, one obtains the contemplation of suffering, emptiness, impermanence, and non-self in the Five Skandhas. After obtaining this contemplation, one's heart leaps with joy, one's faith becomes deeper and unbreakable, one is able to escape from afflictions, attain the path of Nirvana, and enjoy the bliss of liberation. For this reason, one should listen to the Dharma with sincerity. If there is a senior monk in the Dharma assembly, one should --------------------------------------------------------------------------------
Chinese
先须臾静坐，静坐竟当自为大众略说少法。说已观此众中有七能者，上座当自请为大众说法。上座复应观，此法师所说法次第义味及与才辩，此文句不前后颠倒不？义相应不？文及义次第相续不断绝不？并才了了不？所说与三藏合不？复观法师说法称众情不？若所说文句及义不合三藏，乃至言说不了了者，不得讥嫌。上座应当语说法者：‘可略说法。众中法师众多，皆欲令说。’若法师所说文句次第义理亦善，乃至所说才辩了了，合三藏经、称大众心。上座先应劳谢法师称赞微妙，大众亦应同共赞叹随喜。此座中有笃信檀越，上座应当广为说听法因缘所得利益，令增进善心转固不退。于此座中有比丘，欲为四众说法者，不得直尔而说。先语比坐，比坐比丘复当向上座说。上座不得辄听说法，要先观其所知德行。若必能者，上座应当于大众前请其说法；若知才不任，默然置之。若有外道来至会中欲坏正法者，上座应当与往返论议而降伏之，如法如毗尼如佛教示其义趣。有如此之德，名会中上座。若说法者持波罗提木叉，自摄身口意善行三业，奉和尚阿阇梨奉上座，如上文中所说，此人当成就四念处法，于微罪中生大怖想。应善学如是随顺行法。若我所说戒行，必令前人而信受之。受法以耳听者，心缘不散如闻而行，是名 现代汉语译本： 首先，请允许我为大众简略地说一些佛法。说完之后，观察在座的大众中是否有七种能力的人，请上座（Sthavira，长老）主动邀请他们为大众说法。上座还应该观察这位法师所说的法的次第、义理、以及他的才辩，看他的文句是否前后颠倒？义理是否相应？文句和义理的次第是否相续不断绝？以及他的才辩是否清晰明了？所说的内容是否与三藏（Tripitaka，经、律、论）相合？还要观察法师说法是否符合大众的心意？如果所说的文句和义理不符合三藏，甚至言说不清不楚，就不要批评指责。 上座应当对说法者说：‘可以简略地说一些佛法。因为大众中有很多法师，大家都想听您说法。’如果法师所说的文句次第、义理都很好，乃至所说的才辩清晰明了，符合三藏经典，也符合大众的心意，上座首先应该慰劳感谢法师，称赞他的说法微妙，大众也应该一同赞叹随喜。如果座中有虔诚的施主（Dānapati，檀越），上座应当广泛地为他们讲述听法的因缘和所得的利益，使他们增长善心，更加坚定而不退转。 如果座中有比丘（Bhiksu，出家男众），想要为四众（比丘、比丘尼、优婆塞、优婆夷）说法，不能直接就开始说。要先告诉邻座的比丘，邻座的比丘再向上座禀告。上座不能随意允许他说法，要先观察他的学识和德行。如果确实有能力，上座应当在大众面前请他说法；如果知道他才学不足，就默默地不予理睬。如果有外道（Tirthika，指佛教以外的修行者）来到集会中想要破坏正法，上座应当与他往返辩论，降伏他，如法、如毗尼（Vinaya，戒律）、如佛教导他义理和趣味。具备这样的德行，才能称为集会中的上座。 如果说法者持有波罗提木叉（Pratimoksha，戒经），能够约束自己的身口意，善于修行身口意三业，恭敬和尚（Upadhyaya，亲教师）、阿阇梨（Acarya，轨范师）、上座，如上文中所说，这个人应当成就四念处法（Cattāro satipaṭṭhānā，四种观禅修习），对于微小的罪过也生起大的恐惧感。应当好好学习这些随顺修行的法门。如果我所说的戒行，必定能使听者信受奉行。用耳朵听法的人，心念专注不散乱，如所听闻的去实行，这就叫做……
English
English version: First, allow me to briefly explain some Dharma to the assembly. After speaking, observe if there are individuals among the assembly who possess the seven abilities. The Sthavira (Elder) should take the initiative to invite them to expound the Dharma to the assembly. The Sthavira should also observe the order, meaning, and eloquence of the Dharma expounded by this Dharma teacher, to see if the sentences are coherent, if the meanings are consistent, if the order of sentences and meanings is continuous and uninterrupted, and if his eloquence is clear and understandable. Does what he say align with the Tripitaka (the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma)? Also, observe if the Dharma teacher's exposition resonates with the assembly's sentiments. If the sentences and meanings do not align with the Tripitaka, or if the speech is unclear, do not criticize or find fault. The Sthavira should say to the Dharma expounder, 'You may briefly explain some Dharma. Because there are many Dharma teachers in the assembly, everyone wishes to hear you speak.' If the order and meaning of the sentences spoken by the Dharma teacher are good, and even his eloquence is clear and understandable, aligning with the Tripitaka and resonating with the assembly's sentiments, the Sthavira should first console and thank the Dharma teacher, praising his subtle exposition. The assembly should also jointly praise and rejoice. If there are devout Dānapati (benefactors) in the assembly, the Sthavira should extensively explain to them the causes and conditions for listening to the Dharma and the benefits gained, so that they may increase their good intentions, become more steadfast, and not regress. If there is a Bhiksu (monk) in the assembly who wishes to expound the Dharma to the four assemblies (Bhiksu, Bhiksuni, Upasaka, Upasika), he cannot simply begin speaking. He must first inform the Bhiksu sitting next to him, and that Bhiksu must then report to the Sthavira. The Sthavira cannot casually allow him to expound the Dharma; he must first observe his knowledge and virtue. If he is truly capable, the Sthavira should invite him to expound the Dharma in front of the assembly. If he knows that he is not capable, he should remain silent and ignore him. If Tirthika (non-Buddhists) come to the assembly wanting to destroy the True Dharma, the Sthavira should engage in debate with them, subdue them, and teach them the meaning and interest according to the Dharma, the Vinaya (discipline), and the Buddha's teachings. Possessing such virtue is what makes one worthy of being called the Sthavira in the assembly. If the Dharma expounder upholds the Pratimoksha (code of monastic discipline), is able to restrain his body, speech, and mind, is skilled in cultivating the three karmas of body, speech, and mind, and reveres his Upadhyaya (preceptor), Acarya (teacher), and Sthavira, as mentioned above, this person should achieve the Four Foundations of Mindfulness (Cattāro satipaṭṭhānā), and generate great fear even for minor offenses. He should diligently study these practices that lead to harmonious conduct. If the precepts and practices I have spoken of will surely cause the listeners to believe, accept, and practice them. Those who listen to the Dharma with their ears, their minds focused and not scattered, and practice as they have heard, this is called... --------------------------------------------------------------------------------
Chinese
为受。我若说慧、若说定、若说涅槃，应听受之。善摄耳根莫着余音，若我所说必欲令解。 “复次说法比丘，先自行阿练若行，复赞叹阿练若行，若我说阿练若行，当摄耳根而善听采。敢有所说必欲令解，乞食乃至三衣说法，说者应自行之。复应赞叹乞食乃至三衣，复教人行亦教人赞叹，若我有所说乞食乃至三衣，应善摄耳而听受用，我今所说必欲令解。 “复次说法比丘应当筹量大众，应说何法而得受解？众若应闻深法当为说深法、应闻浅者为说浅法，不益前人名为恶说。何故不益前人？闻此浅法，不欲听闻、不求取解。何者名为深法？论持戒、论定、论慧、论解脱、论解脱知见、论十二因缘乃至论涅槃，是名深法。应闻深者说如是法，乐欲听闻、思求取解，是名为益。若乐浅者应为说浅。何者是浅法？论持戒、论布施、论生天论。若众乐浅为说深，不乐听闻、不求受解，不益前人，是名恶说。浅者为说浅法，利益故名为善说。 “复次若说法比丘，应知义文句男女之音，复能善巧方便说法，如其所知令前人解。复应善知文句义味次第，前后不相间杂。若巧说者，乃至微法，能令前人而趣向之，乃至最后行者。所以言最后行者，最后有二种：一者说法最后，名为最后。二者所说法最浅，名为最 现代汉语译本：应该听取和接受。如果我说智慧（慧，prajna）、禅定（定，dhyana）、涅槃（涅槃，nirvana），你们应当听取和接受。好好地收摄耳根，不要被其他声音所迷惑，如果我所说的，必定要让你们理解。 ‘再者，说法比丘，首先自己实行阿练若行（阿练若行，aranya-vrata，居住在远离村落的寂静处），又赞叹阿练若行。如果我说阿练若行，应当收摄耳根好好地听取和采纳。凡是我所说的，必定要让你们理解。托钵乞食乃至穿着三衣说法，说法者应当自己实行。又应当赞叹乞食乃至三衣，又教导别人实行，也教导别人赞叹。如果我有所说关于乞食乃至三衣，应当好好地收摄耳根而听取和接受，我现在所说的，必定要让你们理解。 ‘再者，说法比丘应当衡量大众的根器，应当说什么法才能让他们接受和理解？如果大众适合听闻深奥的佛法，就应当为他们说深奥的佛法；如果适合听闻浅显的佛法，就应当为他们说浅显的佛法。不能利益听众，就叫做恶说。为什么不能利益听众呢？因为听了浅显的佛法，他们就不想听闻更深的佛法，也不寻求理解。什么叫做深奥的佛法？论述持戒（持戒，sila）、论述禅定（定，dhyana）、论述智慧（慧，prajna）、论述解脱（解脱，vimoksha）、论述解脱知见（解脱知见，vimoksha-jnana-darshana）、论述十二因缘（十二因缘，dvadasanga-pratityasamutpada）乃至论述涅槃（涅槃，nirvana），这叫做深奥的佛法。应当为适合听闻深奥佛法的人说这样的法，他们就会乐于听闻，思考并寻求理解，这叫做利益。如果听众喜欢浅显的佛法，就应当为他们说浅显的佛法。什么叫做浅显的佛法？论述持戒（持戒，sila）、论述布施（布施，dana）、论述生天（生天，svarga）。如果大众喜欢浅显的佛法，却为他们说深奥的佛法，他们就不会乐于听闻，也不寻求接受和理解，不能利益听众，这叫做恶说。为适合听闻浅显佛法的人说浅显的佛法，因为能利益他们，所以叫做善说。 ‘再者，如果说法比丘，应当知道义理、文句、男女的声音，又能巧妙方便地说法，按照自己所知道的，让听众理解。又应当善于理解文句的义理和次第，前后不互相混杂。如果善于说法，即使是细微的佛法，也能让听众趋向于它，乃至最后修行的人。之所以说最后修行的人，最后有两种：一种是说法到了最后阶段，叫做最后。二是所说的法最浅显，叫做最