English
English version: Bhiksus (bhiksu, Buddhist monks) are not allowed to use clods of earth, cork bark, soft leaves, or unusual wood for cleaning. What should be used are toilet sticks made of bamboo or reeds. The method of measurement is that the longest should be one span (the distance from the tip of the thumb to the tip of the middle finger when the hand is fully extended), and the shortest should be four fingers. Used toilet sticks should not be shaken to avoid soiling clean ones, nor should they be placed among the clean toilet sticks. This is called the method of using toilet sticks when going to the toilet. Venerable Kasyapa (Kasyapa, a disciple of the Buddha) specifically said: 'Stones or tiles may be used.' But Dharmaguptaka (Dharmaguptaka, one of the Buddhist Vinaya schools) does not allow it. There are two places for going to the toilet: one is the place for starting and finishing, and the other is the place for using water. When sitting down and standing up at the place for using water, one should lift one's robes, and everything should be the same as at the place for starting and finishing. A clean water bottle should be placed in front of the toilet door, and a small bottle should also be placed there. If one has one's own bottle, one should use it oneself; if one does not have a bottle, one should use the small bottle next to the toilet, and one should not directly use the Sangha's large bottle of water, lest it be soiled. This is called the method of using water when going to the toilet. The method of chewing toothpicks. At that time, the bhiksus did not chew toothpicks, and their breath was foul and disgusting. Not chewing toothpicks has five faults: first, foul breath; second, unclean throat; third, phlegm, undigested food, and wind-cold are difficult to digest; fourth, lack of appetite; fifth, increased eye disease. Chewing toothpicks has five merits: first, fragrant and clean breath; second, clean throat; third, removal of phlegm and undigested food; fourth, appetite; fifth, no eye disease. When some bhiksus chewed toothpicks, they did so either inside the monastery, or in the clean area of the Sangha, or in the walking meditation area, or in front of their teacher, or in front of senior monks. The Buddha heard of this and established precepts to prohibit it. There were also some bhiksus who made toothpicks from tree bark. There were also some bhiksus who chewed short toothpicks, which then entered their throats and caused illness. The Buddha also established precepts to prohibit this. The length of the toothpick should be one span for the long one and four fingers for the short one. As a disciple, one should take the toothpick in the morning and give it to the Upadhyaya (upadhyaya, preceptor) or Acarya (acarya, teacher). Kasyapa specifically said: 'The method of chewing toothpicks is to chew two fingers of the short one, which is four fingers long. One should not open one's mouth wide and spit loudly on the ground in front of the stupa, the Sangha, or the Upadhyaya or Acarya. If one wants to spit, one should go to a secluded place and not cause others to be disgusted or despise one.' This is called the method of spitting. When the bhiksus need to pick their teeth after meals, they should use materials such as copper, iron, bone, bamboo, or wood. --------------------------------------------------------------------------------
Chinese
苇作，不得令头太尖伤破。若摘齿竟应洗净，莫令有陈宿食使他污贱。是名摘齿法。 “诸比丘耳中尘垢满，时佛听用铜铁骨角竹木苇作却耳中垢。 “晨起嚼杨枝竟，须刮舌者，佛听用铜铁木竹𥯤作刮。是名刮舌法。 “小便法。欲觉知时即应起去，不得耐久住。是名小便法。小便处应安木屐，欲小行时当着屐屐上，莫令㖒唾小便污上。诸比丘住处，若有老病不堪远上厕者，听私屏处，若大瓮若木筒埋地中作起止处，好覆上莫令人见。此行来处上应安好板，莫令不净污之。 “云何名为不行？受具足者名之为行，不受具足名为不行。 “云何名为行法人？受具足者名行法人，不受具足名不行法人。是名行法。又行者，佛所听者行，名为行。佛所不听者，虽行名为不行。 “云何复名为行？法言是法、非法言非法、轻言是轻、重言是重，是名为行。非行者，法言非法、非法言法、轻言是重、重言是轻，是名非行法。 “又复行者，身三业乃至十善业是。不行者，身三业乃至十不善业是。又复行者，八正道是行，八邪道非行。又复行佛所制戒随顺行者，名之为行。不随顺行者，名为非行。是行非行法。第三事竟。略名一切章句，如是应广知。” 毗尼母经卷第六 大 现代汉语译本 用芦苇制作牙签，不要让顶端太尖锐，以免伤到牙龈。如果剔牙完毕，应该清洗干净，不要让残留的食物污垢留在上面。这叫做剔牙法。 ‘各位比丘，如果耳朵里积满了耳垢，佛允许用铜、铁、骨、角、竹、木、芦苇等材料制作的工具来清洁耳垢。’ ‘早上嚼完杨枝后，需要刮舌苔的人，佛允许用铜、铁、木、竹等材料制作的刮舌器。这叫做刮舌法。’ ‘小便的方法。当有尿意时，就应该立即起身去，不要长时间忍耐。这叫做小便法。小便的地方应该放置木屐，要小便时应当穿上木屐，不要让唾液或小便沾污木屐。各位比丘的住所，如果有年老体弱无法走远去厕所的人，允许在隐蔽的地方，用大瓮或木桶埋在地下作为便溺之处，要好好地遮盖起来，不要让人看见。这个便溺之处的上方应该安放好木板，不要让污秽之物沾染。’ ‘什么叫做“行”（修行）？受过具足戒的比丘叫做“行”，没有受过具足戒的叫做“不行”。’ ‘什么叫做“行法人”（修行之人）？受过具足戒的比丘叫做“行法人”，没有受过具足戒的叫做“不行法人”。这叫做“行法”。另外，“行”就是指遵照佛所允许的去做，这叫做“行”。佛所不允许的，即使做了也叫做“不行”。’ ‘什么又叫做“行”？说“是法”就是“是法”，说“非法”就是“非法”，说“轻”就是“轻”，说“重”就是“重”，这叫做“行”。不是“行”的是，说“是法”是“非法”，说“非法”是“是法”，说“轻”是“重”，说“重”是“轻”，这叫做“非行法”。’ ‘另外，“行”是指身口意三业的十善业。 “不行”是指身口意三业的十不善业。另外，“行”是指八正道，“不行”是指八邪道。另外，“行”是指遵照佛所制定的戒律去修行，这叫做“行”。不遵照佛所制定的戒律去修行，这叫做“非行”。这就是“行”与“非行法”。第三件事完毕。简略地说明了一切章句，应当这样广泛地理解。’ 《毗尼母经》卷第六
English
English version Make toothpicks from reeds, being careful not to make the tip too sharp to avoid injuring the gums. If you pick your teeth, you should wash the toothpick clean, and not allow old food residue to remain on it, making it unclean. This is called the method of picking teeth. 'Monks, if the ears are full of earwax, the Buddha allows the use of tools made of copper, iron, bone, horn, bamboo, wood, or reeds to remove earwax.' 'After chewing a willow branch in the morning, those who need to scrape their tongue, the Buddha allows the use of scrapers made of copper, iron, wood, or bamboo. This is called the method of scraping the tongue.' 'The method of urination. When you feel the urge to urinate, you should get up and go immediately, and not endure it for a long time. This is called the method of urination. Wooden clogs should be placed in the place for urination. When you want to urinate, you should wear the clogs, and not allow saliva or urine to contaminate them. In the dwellings of the monks, if there are elderly or sick who cannot go far to the toilet, they are allowed to use a private screened area, with a large urn or wooden bucket buried in the ground as a place to relieve themselves. It should be well covered so that people cannot see it. A good board should be placed above this place of passage, so that it is not contaminated by impurities.' 'What is called 'practice' (xing)? A Bhikshu (monk) who has received the full precepts is called 'practice'; one who has not received the full precepts is called 'non-practice.' 'What is called a 'practitioner of the Dharma' (xing faren)? A Bhikshu who has received the full precepts is called a 'practitioner of the Dharma'; one who has not received the full precepts is called a 'non-practitioner of the Dharma.' This is called 'practice of the Dharma.' Furthermore, 'practice' refers to acting in accordance with what the Buddha allows; this is called 'practice.' What the Buddha does not allow, even if done, is called 'non-practice.' 'What else is called 'practice'? Saying 'this is Dharma' when it is Dharma, saying 'this is not Dharma' when it is not Dharma, saying 'light' when it is light, saying 'heavy' when it is heavy, this is called 'practice.' What is not 'practice' is saying 'this is Dharma' when it is not Dharma, saying 'this is not Dharma' when it is Dharma, saying 'light' when it is heavy, saying 'heavy' when it is light, this is called 'non-practice of the Dharma.' 'Furthermore, 'practice' refers to the ten wholesome karmas of body, speech, and mind. 'Non-practice' refers to the ten unwholesome karmas of body, speech, and mind. Furthermore, 'practice' refers to the Eightfold Path; 'non-practice' refers to the Eight Wrong Paths. Furthermore, 'practice' refers to following and practicing the precepts established by the Buddha; this is called 'practice.' Not following and practicing the precepts established by the Buddha is called 'non-practice.' This is the Dharma of 'practice' and 'non-practice.' The third matter is completed. Briefly explaining all the chapters and sentences, one should understand it extensively in this way.' Vinaya-matrika Sutra, Volume 6 -------------------------------------------------------------------------------- 正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第七 失译人名今附秦录
Chinese
“犯罪凡有三种：一者初犯罪缘；二者因犯故制；三者重制。云何名缘？尔时世尊在修赖吒国游行。迦兰陀子修提那为续种继后，故作欲心与其本二行欲。因此初犯，佛集诸比丘，是名为缘。云何名为制？若比丘行非梵行乃至畜生，犯波罗夷不共住，是名为制。云何名为重制？尔时世尊在毗梨祇国。有一毗梨祇子出家，后不乐道常思念欲事，归家即共其本二行欲。行欲已讫即生悔心，制本住寺，向诸比丘说所犯事。诸比丘闻已往白世尊。佛告诸比丘：‘初入犯波罗夷。如毗舍离林中乞食比丘。’此是重制。 “尔时尊者优波离即从座起，整衣服顶礼佛足䠒跪合掌，白佛言：‘世尊！若有人于畜生边行淫，此为犯不？’佛告优波离：‘初入亦犯。’优波离复问：‘非道行淫，为犯不？’佛言：‘初入亦犯。’初入犯因缘，如律中广解。 “重制有二种因缘：一者急、二者缓。急者，乃至畜生与人同犯，是名为急。云何名缓？若有比丘欲舍道还俗行淫者，听舍戒还家。若后时还乐在道者，听出家与受具足。是名为缓。如难提伽比丘犯重，听忏悔在大僧下沙弥上，此亦是缓。譬如国王有犯罪者，一者 急、二者缓。重制中亦如是，一缓、一急。是故三处得决所犯事。 “复有三处决了非犯：一者缘、二者制、三者重制。缘者，佛未制戒时初犯者，此是缘。制者，初犯者制不犯戒，是名为制。重制者，若比丘比丘尼不得自在，为强力所逼强，共行欲不受乐者不犯，是名重制。是名三处决断不犯。 “复有三处决断所犯：一缘、二制、三重制。缘者，尔时世尊在王舍城。陀腻加比丘不与取瓶沙王所护材木。如来欲令后比丘更不作过患，以此事故集诸比丘，是名为缘。若比丘，若空地、若聚落，不与取，犯波罗夷。是名为制。若自取、若为他外逻教取、若遣人取，是三处不与取犯波罗夷。是名重制。若他所有，不作他想取，犯突吉罗。此亦重制。一切所犯，如此三处决了，应广知。 “重制复有二种：一者急、二者缓。急者，乃至草木小叶他物，不与不得取，是名为急。缓者，若他物不作他想取，是名为缓。是名三处决断犯。 “复有三处决断不犯：一缘、二制、三重制。缘如上说。制者，初未结戒时不犯，是名为制。重制者，他物、他想，不取，乃至不起盗心，是名重制。 “尔时世尊在毗舍离。有比丘住跋裘河边，起不净想厌患此身，以衣钵雇比丘相杀。如来欲断如此恶因缘故，集 现代汉语译本： 急和缓这二者。重制中的情况也是如此，有缓和急。因此，这三个方面可以决定所犯之事。 ‘又有三种情况可以判定为不犯戒：一是缘起（缘，Yuan），即佛陀（佛，Fo）未制定戒律时初犯者，这属于缘起。二是戒制（制，Zhi），即初犯者制定戒律后不犯戒，这称为戒制。三是重制（重制，Chongzhi），即如果比丘（比丘，Biqiu）或比丘尼（比丘尼，Bqiuni）无法自主，受到强力胁迫，被迫行淫但未享受其中，则不犯戒，这称为重制。以上这三种情况可以判定为不犯戒。’ ‘又有三种情况可以判定为犯戒：一是缘起，二是戒制，三是重制。缘起是指，当时世尊（世尊，Shizun）在王舍城（王舍城，Wangshecheng）。陀腻加比丘（陀腻加比丘，Tuonijia Biqiu）未经允许取用了瓶沙王（瓶沙王，Pingsha Wang）所守护的木材。如来（如来，Rulai）为了避免后来的比丘再犯同样的过错，因此召集了众比丘，这称为缘起。如果比丘在空地或聚落中，未经允许取用他物，则犯波罗夷（波罗夷，Poluoyi）罪。这称为戒制。无论是自己取用，还是为了外道（外逻教，Wailuojiao）而取用，或是派遣他人取用，这三种未经允许取用的行为都犯波罗夷罪。这称为重制。如果取用他人的物品，但没有意识到是别人的东西，则犯突吉罗（突吉罗，Tuojiluo）罪。这也是重制。一切所犯之罪，都可以通过这三种情况来判定，应该广泛了解。’ ‘重制又有两种情况：一是紧急（急，Ji），二是缓和（缓，Huan）。紧急是指，即使是草木的小叶等微小之物，未经允许也不得取用，这称为紧急。缓和是指，如果取用他人的物品，但没有意识到是别人的东西，这称为缓和。以上这三种情况可以判定为犯戒。’ ‘又有三种情况可以判定为不犯戒：一是缘起，二是戒制，三是重制。缘起如上所述。戒制是指，最初未结戒时，不犯戒，这称为戒制。重制是指，他人的物品，也知道是别人的，但不取用，甚至没有生起盗取之心，这称为重制。’ 当时世尊在毗舍离（毗舍离，Visali）。有比丘住在跋裘河（跋裘河，Baqiu He）边，因为生起不净之想而厌恶自己的身体，于是用衣钵（衣钵，Yibo）雇佣其他比丘互相残杀。如来为了断绝这种恶劣的因缘，召集了...