English
English version ‘Just as a deer bound by ropes, can it escape? Can it remember its original place?’ Therefore, when a Bhikkhu (Buddhist monk) enters a village, he should act according to the various similes mentioned above. When entering a village, he should be like a bee collecting nectar from flowers, without harming their color or fragrance, but only taking their essence. When entering a village, he should not be attached to sights, sounds, smells, tastes, textures, or mental objects (the six sense objects), but should enter the village solely for the sake of doing good. As the World-Honored One (Buddha) said: ‘If a Bhikkhu wishes to enter a village, he should not think: “May all that the donors have be given entirely to me, and not to others. May they give much to me, and not little. May they give the best things, and not the worst. May they give with reverence, and not without reverence.” Having thought thus, when he enters the village, all that he seeks will not be as he wishes. In all the places he seeks, he will develop a retreating mind, sorrow, worry, shame, suffering, and unhappiness. If a Bhikkhu wishes to enter a village to beg for alms, he should not think thus: “May all that the donors have be given entirely to me, and not to others. May they give much to me, and not little. May they give the best things, and not the worst. Even if they give without reverence.” Not thinking thus, when he enters the village, whatever he obtains, whether much or little, good or bad, he will not develop sorrow, worry, shame, or suffering. O Bhikkhus! When Kasyapa (name of a person, an important disciple in Buddhism) enters a village, he never has such thoughts. Because he does not have such thoughts, he does not develop a retreating mind in all matters, whether good, bad, much, or little. He does not develop suffering or unhappiness. ‘When you walk, be constant, like a bee collecting from flowers and trees, whatever you obtain, whether good or bad, whether you get it sooner or later. Like a bee taking the taste of a flower, without destroying its color and fragrance, a hermit (referring to a spiritual practitioner) walking in the world, cultivating goodness should be like that. Do not contradict each other, correctly observe the faults within, you should observe yourself, what is good should be done, what is bad should not be done. Is your seat ready? Are the bonds of your family untied? Like a silkworm, you entangle yourself in a cocoon.’ Therefore, like the simile of the bee, enter the village and walk, do not take the taste of the six sense objects (sight, sound, smell, taste, touch, and mental objects). Like a hand in the sky, there is no obstruction, when entering the village, the mind is without attachment. --------------------------------------------------------------------------------
Chinese
碍亦应如此。如世尊说告诸比丘：‘汝等意谓行何等行，比丘堪为檀越家作师范耶？’比丘即答佛言：‘世尊是诸法根本，亦知诸法次第，亦是大医。唯愿世尊为我等解说，诸比丘闻已然后得解。’世尊即时动手于空，告诸比丘言：‘此手今空中回转无碍无系缚。诸比丘行世，心无碍无系缚亦应如此。若人求财者，作心制身然后乃得。若欲求福，系心苦身后乃得报。若有比丘于好于恶心生平等，见他得利如己所得，心生随喜。如此比丘堪为世人作师。诸比丘！迦叶入聚落时，不碍不缚不取。欲得利者求利、欲得福者求福。如自己得利欢喜，见他得利欢喜亦复同之。如手空中转无碍无系缚。 “‘若善入聚落， 衰利心平等， 同梵共入聚， 不生嫉妒心。 汝所亲识舍， 无别亲旧处， 是名师行法。’ “比丘入檀越家内所行法，不应调戏、不应自恃憍慢、不应轻躁、不应无忌难所说、不应杂乱无端绪语、不应坐处远故低身就他共语、复不应相逼坐共谈、不应偏蹲危坐、不中大笑而坐。虽执威仪，不应示现有德相貌而坐，不应累髀而坐、不应累膝而坐、不应累脚而坐、不应用手左右捞摸而坐、不应动脚不住而坐，不中大瓮器上而坐，不中与比丘尼独静房内而坐，不中与女人独房内坐，不 现代汉语译本： 障碍也应该如此看待。正如世尊（Bhagavan，指佛陀）告诫众比丘（bhikkhus，佛教僧侣）说：‘你们认为修行何种行为，比丘才能成为施主家的榜样呢？’比丘们回答佛陀说：‘世尊是诸法（dharmas，宇宙万物的规律和现象）的根本，也知道诸法的次第，也是伟大的医生。只希望世尊为我们解说，众比丘听了之后才能理解。’世尊随即抬手在空中，告诉众比丘说：‘这只手现在在空中回转，没有阻碍，没有束缚。众比丘在世间行走，心无阻碍，无束缚也应该如此。如果有人求财，先约束自己的心和身体，然后才能得到。如果想要求福，约束自己的心，使身体受苦，然后才能得到回报。如果有比丘对于好与坏，心中生起平等心，见到他人得到利益，如同自己得到一样，心中生起随喜。这样的比丘堪能作为世人的榜样。诸位比丘！迦叶（Kasyapa，佛陀的弟子之一）进入村落时，不阻碍，不束缚，不强取。想要得到利益的人就去求利，想要得到福报的人就去求福。如同自己得到利益一样欢喜，见到他人得到利益也同样欢喜。就像手在空中转动，没有阻碍，没有束缚一样。’ ‘如果善于进入村落，对于衰败和利益心怀平等，与同修梵行（brahmacarya，清净的行为）的人一同进入村落，不生起嫉妒心。在你所亲近认识的施主家，没有特别亲疏远近的分别，这叫做师范的行为准则。’ 比丘进入施主家中所应遵守的法则：不应该戏弄调笑，不应该自恃傲慢，不应该轻浮急躁，不应该不加顾忌，随便说话，不应该杂乱无章，没有头绪地说话，不应该因为座位离得远就弯腰凑过去和人说话，也不应该紧挨着别人坐着交谈，不应该偏着身子蹲着坐，不应该大笑而坐。即使保持威仪，也不应该显露出自己有德行的样子而坐，不应该把腿叠放在一起坐，不应该把膝盖叠放在一起坐，不应该把脚叠放在一起坐，不应该用手在左右摸来摸去地坐，不应该动着脚不安稳地坐，不应该坐在大瓮器上，不应该和比丘尼（bhikkhuni，佛教女僧侣）单独在安静的房间里坐，不应该和女人单独在房间里坐。
English
English version: Obstruction should also be viewed in this way. As the Bhagavan (the Blessed One, referring to the Buddha) said to the bhikkhus (Buddhist monks): 'What kind of conduct do you think a bhikkhu should practice to be a model for the donor's family?' The bhikkhus replied to the Buddha: 'Bhagavan is the root of all dharmas (teachings, laws, and phenomena), knows the order of all dharmas, and is also a great physician. We only hope that Bhagavan will explain it to us, so that the bhikkhus can understand after hearing it.' The Bhagavan then raised his hand in the air and told the bhikkhus: 'This hand is now turning in the air without obstruction or bondage. When bhikkhus walk in the world, their minds should be without obstruction or bondage. If someone seeks wealth, they must first restrain their mind and body before they can obtain it. If they want to seek blessings, they must restrain their mind and make their body suffer before they can be rewarded. If a bhikkhu has equanimity towards good and evil, and rejoices when others gain benefits as if they were their own, such a bhikkhu is worthy of being a model for the world. Bhikkhus! When Kasyapa (one of the Buddha's disciples) enters a village, he does not obstruct, bind, or seize. Those who want to gain benefits seek benefits, and those who want to gain blessings seek blessings. Just as they rejoice when they gain benefits themselves, they also rejoice when they see others gain benefits. It is like a hand turning in the air without obstruction or bondage.' 'If you are good at entering villages, have equanimity towards decline and gain, enter villages together with those who practice brahmacarya (holy life), and do not give rise to jealousy. In the homes of donors you are familiar with, do not have special distinctions of closeness or distance. This is called the code of conduct for a teacher.' The rules of conduct for a bhikkhu when entering a donor's home: one should not joke or tease, one should not be arrogant or conceited, one should not be frivolous or impetuous, one should not speak carelessly without restraint, one should not speak in a disorganized and incoherent manner, one should not lean over to talk to others because the seat is far away, nor should one sit too close to others to talk, one should not sit with one's body leaning to one side, one should not sit laughing loudly. Even when maintaining dignity, one should not sit in a way that shows off one's virtuous appearance, one should not sit with one's legs crossed, one should not sit with one's knees crossed, one should not sit with one's feet crossed, one should not sit with one's hands groping around, one should not sit with one's feet moving restlessly, one should not sit on a large urn, one should not sit alone with a bhikkhuni (Buddhist nun) in a quiet room, and one should not sit alone with a woman in a room. --------------------------------------------------------------------------------
Chinese
得下处坐为高坐人说法。比丘应一切衰利中常应忍辱，是名入家中比丘坐法。 “入家中上座比丘法。上座应知时、知齐量、知己身、知大众、知人德行高下，应教诸比丘威仪，应为诸白衣如法而说，教令听法教令读诵，如是应广种种教诸善法。咒愿时到复应咒愿。是名家中上座法。 “尔时世尊在舍卫国。憍娑罗国有一住处，众多比丘欲夏安居。诸比丘共相议言：‘我等夏安居中，云何得安隐安乐行道？’复共议言：‘欲得安隐行道者，当共作制，不听有所言说。欲有所须，当用手作相貌索。’夏安居竟，诸比丘相随到世尊所礼拜问讯。佛见已知而故问：‘夏中得安隐欢乐行道不？’诸比丘答世尊言：‘得安隐行道。’佛复问言：‘汝等共作制限？’答言：‘共作不语法限。’佛言：‘此作冤家法限共住，乃至是苦云何言乐？从今已后，不听诸比丘作不语制。’ “是众上座布萨时，若有檀越来，应为说法慰喻。于一座中有比丘，字优波斯那，其性闇钝不习学三藏，兼言辞讷钝。僧聚集时有檀越来，不能为说法不能慰劳答谢。檀越心疑，不知众僧为何缘见慊无所言说？如是展转世尊闻之，告诸比丘：‘从今已去，众集时，白衣来者，上座应当为说法慰喻。上座若不能者，当语第二上座，上座若不 现代汉语译本： ‘（比丘）应该在较低的位置坐下，为坐在高位的人说法。比丘在一切衰败和利益中，都应该常怀忍辱之心，这便是进入俗家（接受供养）的比丘的坐法。’ ‘进入俗家（接受供养）的上座比丘的法则。上座应该知道时机，知道适量的限度，了解自身的情况，了解大众的需求，了解人们德行的高低。应该教导众比丘威仪，应该为在家居士如法地说法，教导他们听法、教导他们读诵经典，像这样广泛地教导各种善法。在咒愿的时机到来时，还应该为他们咒愿。这便是进入俗家的上座的法则。’ ‘当时，世尊在舍卫国（Śrāvastī）。憍萨罗国（Kośala）有一个住处，许多比丘想要在那里进行夏季安居。众比丘共同商议说：‘我们在这个夏季安居期间，要如何才能安稳快乐地修行呢？’又共同商议说：‘想要安稳地修行，就应当共同制定规约，不允许有任何言语。如果有什么需要，就用手势来表达。’夏季安居结束后，众比丘跟随彼此来到世尊处，礼拜问讯。佛陀见到他们的情况，明知故问：‘这个夏天过得安稳快乐吗？修行顺利吗？’众比丘回答世尊说：‘过得很安稳，修行也很顺利。’佛陀又问：‘你们共同制定了什么规约吗？’回答说：‘共同制定了不说话的规约。’佛陀说：‘这种制定如同仇家一样，共同生活在一起，乃至是苦，怎么能说是快乐呢？从今以后，不允许众比丘制定不说话的规约。’ ‘僧团的上座在布萨（Poṣadha）时，如果有施主前来，应该为他们说法，进行慰问和开导。在一个僧团中，有一位比丘，名叫优波斯那（Upasena），他天性愚钝，不学习三藏（Tripiṭaka），而且言辞迟钝。僧团聚集时，如果有施主前来，他不能为他们说法，也不能慰问和答谢。施主心中疑惑，不知道众僧为什么见面后默默无语？像这样辗转传到世尊那里，世尊告诉众比丘：‘从今以后，僧团聚集时，如果有在家居士前来，上座应当为他们说法，进行慰问和开导。如果上座不能，就应当告诉第二上座，如果上座不’
English
English version: ‘(A Bhikṣu) should sit in a lower position and preach to those sitting in higher positions. A Bhikṣu should always be patient amidst all decline and gain; this is called the sitting etiquette for a Bhikṣu entering a house (to receive offerings).’ ‘The rules for a senior Bhikṣu entering a house (to receive offerings). The senior should know the proper time, know the appropriate amount, know his own situation, know the needs of the assembly, and know the high and low of people's virtues. He should teach the Bhikṣus proper conduct, and should preach to the laypeople according to the Dharma, teaching them to listen to the Dharma and to recite the scriptures. In this way, he should extensively teach all kinds of good Dharmas. When the time for blessings arrives, he should also offer blessings. This is the rule for a senior in a house.’ ‘At that time, the World Honored One was in Śrāvastī (舍衛國). In the country of Kośala (憍娑羅國), there was a dwelling place where many Bhikṣus wanted to observe the summer retreat. The Bhikṣus discussed together, saying, ‘How can we practice the path peacefully and happily during this summer retreat?’ They further discussed, saying, ‘If we want to practice peacefully, we should make a rule together that no speech is allowed. If there is anything needed, we should use hand gestures to ask for it.’ After the summer retreat, the Bhikṣus followed each other to the place of the World Honored One, bowing and inquiring. The Buddha saw their situation and knowingly asked, ‘Was the summer peaceful and happy? Was the practice smooth?’ The Bhikṣus answered the World Honored One, saying, ‘It was peaceful, and the practice was smooth.’ The Buddha further asked, ‘Did you make any rules together?’ They answered, ‘We made a rule of silence together.’ The Buddha said, ‘This kind of rule is like living together as enemies, and even if it is suffering, how can you say it is happiness? From now on, Bhikṣus are not allowed to make a rule of silence.’ ‘When the Sangha's senior is performing the Poṣadha (布薩) ceremony, if a donor comes, he should preach the Dharma to them, offering comfort and guidance. In one Sangha, there was a Bhikṣu named Upasena (優波斯那), who was by nature dull and did not study the Tripiṭaka (三藏), and was also slow in speech. When the Sangha gathered, if a donor came, he could not preach the Dharma to them, nor could he offer comfort or thanks. The donor was doubtful, wondering why the Sangha was silent upon meeting them. This was reported to the World Honored One, who told the Bhikṣus, ‘From now on, when the Sangha gathers, if a layperson comes, the senior should preach the Dharma to them, offering comfort and guidance. If the senior cannot, he should tell the second senior, if the senior does not’ --------------------------------------------------------------------------------