English
The Buddha addressed the Bhikshus. Having heard this, the Bhikshus reported to the World-Honored One. The Buddha told the Bhikshus, 'I permit you to chant.' 'Chanting' refers to words of expression. Although the Buddha permitted verbal expression, he did not know what kind of Dharma they would speak. The Bhikshus then inquired of the World-Honored One. The Buddha said, 'From Sutra (Sūtra, discourses) to Upadesha (Upadeśa, commentaries), speak as you wish.' The Bhikshus thought, since the Buddha has permitted the speaking of the twelve divisions of scripture, they wished to demonstrate the meaning therein, but they also had doubts: 'If we wish to explain the text in its entirety, the texts are vast and numerous, and we fear that people will become weary and厌倦. If we briefly extract the essence and directly demonstrate the meaning with beautiful words, we do not know if this is permissible.' Therefore, they reported these circumstances in detail to the World-Honored One. The Buddha then permitted the Bhikshus to quote important phrases and exquisite words from the scriptures to directly reveal their meaning. At that time, when the Buddha permitted the Dharma to be spoken, there were two Bhikshus sitting together, jointly expounding one Dharma. Upon hearing this, the Tathagata established a precept prohibiting this behavior. At that time, there was also a Bhikshu in the assembly, not far from the Buddha, loudly chanting the scriptures in a singing tone. Upon hearing this, the Buddha established a precept prohibiting the use of this tone for chanting, because there are five faults, as mentioned earlier. Using the singing tones of non-Buddhists to expound the Dharma has five faults: first, it cannot be called self-restraint; second, it does not suit the preferences of the audience; third, the devas (devas, gods) are displeased; fourth, the language is incorrect and difficult to understand; fifth, the language is not skillful, so the meaning is also difficult to understand. These are the five faults. At that time, King Bimbisāra (Bimbisāra, King of Magadha in ancient India) had deep faith in the Three Jewels. If the Buddha and the Sangha (Sangha, monastic community) had any needs, he would provide them at will, even including bathing ponds. One morning, King Bimbisāra led his ministers and retinue to the bathing pond, and from afar, he heard very loud voices of speech and chanting coming from the pond. He asked the people nearby, 'Who are these people?' The attendants replied, 'These are the Six Group Bhikshus.' King Bimbisāra then stopped the attendants he had brought, not allowing them to go any further, fearing that they would disturb the Shramanas (Shramanas, wandering ascetics). King Bimbisāra waited for a long time, but the Bhikshus had not finished bathing. Unable to bathe, King Bimbisāra turned his chariot around and returned to the palace. As this spread, the World-Honored One heard about it and established a precept prohibiting the Bhikshus: 'From now on, you are permitted to bathe once every fifteen days. When bathing, you are not allowed to make loud noises.' This is called grammar. At that time, the Bhikshus gathered in one place, intending to focus their minds on contemplation and disliking to speak. The Buddha --------------------------------------------------------------------------------
Chinese
知诸比丘意，即告言：‘听汝等默然，若系念思惟、若默然经行，不言定心思义皆亦听之。’是名不语法也。 “养徒众法应教授，以二事因缘当摄徒众：一法事摄、二依食摄，随力所能摄徒众多少也。比丘养徒众，主常应方便教授眷属，莫令多求。摄令坐禅、诵经、修福，于此三业中应教作种种方便：一教多求法、二教莫舍、三教勤作方便而修习学。复应观其徒众，不乐多言不？贪着多言不？于多言中不勤作方便不？复不乐多眠不？不贪着眠不？于眠中不勤求眠缘不？复观徒众，不多爱乐在家不？不贪着在家不？不勤求方便多作在家缘不？复应观徒众，不多乐聚集调戏欢乐不？于调戏中不贪着不？复不勤方便作调戏缘不？复应观其徒，众中谁行如法谁行不如法？若如法者，应加衣食乃至法味数数教授。若不如法者，应语令去，后时脱有改悔心者还听在众，供给衣食、教其法味。是名养徒众法。 “比丘众主入大众法，应敛容整服端身直视谦言下身恭敬前人，威仪庠序诸根寂静观者无厌。入僧之法应修如此德行。众者，四众是。四众中有如法众、有不如法众及自己众。如己所行入大众法，皆应教徒众如此入大众也。是名入大众法。 “比丘作众主法，在众中应观此众，于坐禅经行默念思惟言辞往返 知诸比丘的心意后，佛陀就告诉他们：‘允许你们保持沉默，无论是专注于念诵思惟，还是默然地经行，只要不说话，都可以安心地思考佛法的意义。’这就被称为‘不语法’。 ‘供养和教导徒众的方法应该是，通过两种方式来摄受徒众：一是通过佛法事宜来摄受，二是通过提供食物来摄受。根据自己的能力，尽可能多地摄受徒众。作为比丘，应当经常方便地教导眷属，不要让他们有过多的需求。引导他们坐禅、诵经、修福，在这三种修行中，应当教导他们种种方法：一是教导他们努力寻求佛法，二是教导他们不要舍弃修行，三是教导他们勤奋地创造条件来修习佛法。还应当观察自己的徒众，是否不喜欢多说话？是否贪恋多说话？是否在多说话中不努力寻求佛法？是否不喜欢多睡觉？是否贪恋睡眠？是否在睡眠中不努力寻求睡眠的因缘？还应当观察徒众，是否不太喜爱在家生活？是否贪恋在家生活？是否不勤奋地创造条件来多做在家的事情？还应当观察徒众，是否不太喜欢聚集在一起嬉戏玩乐？是否在嬉戏玩乐中不贪恋？是否不勤奋地创造条件来嬉戏玩乐？还应当观察自己的徒众，在僧团中谁的行为如法，谁的行为不如法？如果行为如法，就应该增加衣食乃至佛法的滋味，多次教导。如果行为不如法，就应该告诉他离开，以后如果他有悔改之心，就允许他回到僧团中，供给衣食，教导他佛法的滋味。’这被称为供养徒众的方法。 ‘比丘作为僧团的领导者进入大众场合的方法是，应该收敛容貌，整理好衣服，端正身体，目光正直，谦虚地降低姿态，恭敬地对待他人，威仪庄重有序，诸根寂静，让观看的人不会感到厌烦。进入僧团的方法应该修习这样的德行。’所谓‘众’，指的是四众（Bhiksu 比丘，Bhikshuni 比丘尼，Upasaka 优婆塞，Upasika 优婆夷）。四众中有如法的僧众，也有不如法的僧众，以及自己的徒众。按照自己所修行的进入大众场合的方法，都应该教导徒众如此进入大众场合。’这被称为进入大众场合的方法。 ‘比丘作为僧团的领导者，在僧团中应该观察这个僧团，在坐禅、经行、默念思惟、言辞往来等方面的情况。
English
Knowing the minds of the Bhikshus (monks), the Buddha then told them: 'You are allowed to remain silent, whether focusing on mindfulness and contemplation, or silently walking in meditation. As long as you do not speak, you may peacefully contemplate the meaning of the Dharma.' This is called 'non-speaking Dharma'. 'The method of nurturing and teaching disciples should be to gather disciples through two means: first, by gathering them through Dharma matters; second, by gathering them through providing food. According to one's ability, gather as many disciples as possible. As a Bhikshu (monk), one should always skillfully teach one's retinue, not allowing them to have excessive desires. Guide them in meditation, reciting scriptures, and cultivating blessings. Within these three practices, one should teach them various methods: first, teach them to diligently seek the Dharma; second, teach them not to abandon practice; third, teach them to diligently create conditions to study and practice the Dharma. One should also observe one's disciples: Do they dislike talking too much? Are they attached to talking too much? Do they not diligently seek the Dharma in excessive talking? Do they dislike sleeping too much? Are they attached to sleep? Do they not diligently seek the causes of sleep in sleep? One should also observe one's disciples: Do they not love being at home too much? Are they attached to being at home? Do they not diligently create conditions to do more things at home? One should also observe one's disciples: Do they not like gathering together to play and have fun too much? Are they not attached to playing? Do they not diligently create conditions to play? One should also observe one's disciples: Who in the Sangha (community) behaves according to the Dharma, and who behaves not according to the Dharma? If their behavior is according to the Dharma, one should increase their clothing, food, and even the taste of the Dharma, teaching them repeatedly. If their behavior is not according to the Dharma, one should tell them to leave. Later, if they have a repentant heart, one should allow them to return to the Sangha, providing them with clothing, food, and teaching them the taste of the Dharma.' This is called the method of nurturing disciples. 'The method for a Bhikshu (monk) who is a leader of the Sangha (community) to enter a gathering is that they should compose their appearance, tidy their robes, straighten their body, look directly ahead, humbly lower themselves, respectfully treat others, have dignified and orderly conduct, have quiet senses, and not cause those who observe them to be disgusted. The method of entering the Sangha should cultivate such virtues.' The term 'Sangha' refers to the four assemblies (Bhiksu 比丘, Bhikshuni 比丘尼, Upasaka 优婆塞, Upasika 优婆夷). Among the four assemblies, there are those who are in accordance with the Dharma, those who are not in accordance with the Dharma, and one's own disciples. According to the method of entering a gathering that one has cultivated, one should teach one's disciples to enter a gathering in this way.' This is called the method of entering a gathering. 'A Bhikshu (monk) who is a leader of the Sangha (community) should, within the Sangha, observe this Sangha, in terms of meditation, walking meditation, silent contemplation, and the coming and going of words. --------------------------------------------------------------------------------
Chinese
论说经义，乐何等法？若乐言辞论说者，随习何经，共论其所习，莫违逆之。是名众主法。众中上座应观时人当乐何法，为乐施论？为乐持戒论？为乐生天论？为乐涅槃论？随众乐何等论，应为说之。复应观大众，于空无相无愿法中当乐何等法？随众中所宜而为说之。是名众中说法上座法。 “尔时世尊在静房中思惟：‘当为比丘制戒。’因缘如上文中所说。五种说戒亦如上文。比丘至五腊，要诵波罗提木叉使利。比丘说戒因缘如上文广说。一人布萨、二人三人布萨，如上文说。布萨中所作事皆名羯磨，如上文所说。受安居法，亦如上文安居法。客比丘先语旧住者，若有难缘不听安居，更余处求觅，不得强力而住。若安居处好，无檀越可语者，当自立心结安居法。比丘夏安居处，若僧伽蓝中、若别波演中、若树下，应先往看之，有敷具不？此住处无音声恼乱不？无师子虎狼贼蚊虫水等难不？此中可得安隐安居竟不？有石窟石篱不？若有者，彼中有草木皆应料理除却之，此石窟中复应涂治。如是广应知。比丘夏安居时，应自思惟：此处安居饮食如意不？若病患时随病医药可得不？复观共住者，相随如意得好共事不？同住者可信不？共住得安隐行道不？若共行住坐卧时不为我作留难不？若病时不弃舍去不？如是筹量 现代汉语译本： 论述经义时，应当喜好哪种法？如果喜好言辞论辩，那么就一起研习各自所学的经典，共同讨论，不要互相违背。这叫做‘众主法’。大众中的上座应该观察当时的人们喜欢哪种法，是喜欢布施的讨论？还是喜欢持戒的讨论？是喜欢谈论升天的讨论？还是喜欢谈论涅槃的讨论？根据大众喜欢哪种讨论，就应该为他们宣说。还要观察大众，对于空、无相、无愿的法门，喜欢哪种？根据大众的根器，为他们宣说相应的法。这叫做大众中说法上座的法则。 当时，世尊在静室中思考：‘应当为比丘制定戒律。’（制定戒律的）因缘如同上文所说。五种说戒的方式也如同上文所说。比丘到了五腊（受戒五年），必须要熟诵波罗提木叉（戒经），使其精熟。比丘说戒的因缘如同上文详细所说。一人布萨（忏悔），二人三人布萨，如同上文所说。布萨中所做的事情都叫做羯磨（僧事），如同上文所说。接受安居的方法，也如同上文安居法。客比丘先告诉旧住的比丘，如果有什么困难的因缘不能安居，就到其他地方寻找，不能强行居住。如果安居的地方很好，没有可以告知的施主，应当自己发心结安居法。比丘夏季安居的地方，如果是僧伽蓝（寺院）中、或者别波演（精舍）中、或者树下，应该先去查看，有没有铺设的用具？这个住处有没有声音的恼乱？有没有狮子、虎狼、盗贼、蚊虫、水灾等灾难？这里可以得到安稳的安居吗？有没有石窟石壁？如果有，那些地方的草木都应该料理清除掉，这个石窟中还要涂抹修治。像这样广泛地应该知道。比丘夏季安居时，应该自己思考：这里安居饮食如意吗？如果生病时，随病的医药可以得到吗？还要观察共同居住的人，相处如意，可以好好共事吗？同住的人可以信任吗？共同居住可以安稳地修行吗？共同行走、居住、坐卧时，不会为我制造障碍吗？如果生病时，不会抛弃我离去吗？像这样衡量。