English
English version: 'Re-establishment, such as an arrogant Bhikkhu (a monk who is conceited), who has not actually attained the Path, hears people in a border area saying that they have attained the Path, and thinks that he has actually attained it. Later, he perseveres diligently and attains the Arhat fruit, then he knows that his initial belief of attainment was not real. He has doubts in his mind and asks the Buddha, and the Buddha says that he has not violated the precepts. This is called re-establishment. This is deciding that there is no offense in three situations. In this way, even all the training rules can be inferred using these three methods.' 'Furthermore, one should investigate the causes and conditions: one, the bowl (Bhikkhu's utensil); two, the robe (the kasaya worn by Bhikkhus); three, the Nisidana (sitting cloth); four, the needle case (container for needles); five, the travelers on the Path (practitioners); six, people; seven, the dwelling. The cause and condition for the bowl is that at that time, the World Honored One was in Rajagriha (a city in ancient India). There was a wealthy man in Rajagriha whose family had a bowl made of great sandalwood, and he gathered all the Bhikkhus. This is called the cause and condition. The precept is that one should not possess a sandalwood bowl. This is called the precept. The re-establishment is that one should not display supernatural powers for laypeople. This is called re-establishment. There is also a re-establishment that Bhikkhus should not possess wooden bowls, stone bowls, gold bowls, silver bowls, jewel bowls, or pearl bowls. One should not place the bowl on a shelf, nor should one place the bowl on a mud ball, nor should one put a wet bowl in a bowl bag. These are explained in detail in the Miscellaneous Khandhaka. This is called deciding that there is an offense in three situations. One should not sit on the bowl, nor should one lie on the bowl, nor should one fill the bowl with water to wash hands and feet. One should not use it in any situation except for illness. One should not use the bowl to remove excrement, nor should one fail to cherish the bowl, respecting it as one's own eyes, except for illness. This is called deciding that there is an offense in three situations.' 'There are also three situations in which one should decide that there is no offense: one, the cause and condition; two, the precept; three, the re-establishment. The cause and condition is that at that time, the World Honored One was in Varanasi (an ancient city in India). The Bhikkhus asked the Buddha: 'What kind of bowl should we possess?' This is called the cause and condition. The precept is that the Bhikkhus are allowed to possess bowls with a rim and bowls that are more upright. This is called the precept. The re-establishment is that the Bhikkhus are allowed to possess iron bowls, Soma bowls, and even red bowls. All of these should be possessed. This is called the re-establishment. There is also a re-establishment that if the bowl is hung on the shoulder or under the armpit and breaks, one is allowed to use a basket to hold it. If the Soma bowl breaks, one can sew it with threads of hemp or Kappa threads, or even glue it with Lakkharasa (a type of resin). If the iron bowl rusts and breaks with holes, one should hammer the iron to make it thin, then patch it and smoke it.' --------------------------------------------------------------------------------
Chinese
用。长钵不应过十日畜。钵破未过五缀，不应舍更求余钵。比丘尼得钵，即日作净施，不应过夜。此亦是重制。 “衣缘者，一缘、二制、三重制。尔时世尊在舍卫国。六群比丘畜上色衣，佛集诸比丘，是名为缘。制者，不听畜上色衣，是名为制。重制者，不得畜锦衣白衣，不听畜有须衣罗网衣，是名重制。又复不听裹头行，又复不听畜革行缠，除因缘。不得用僧伽梨裹木新面牛屎草土，不得脚蹑僧伽梨，不得揲僧伽梨敷坐，不得衬身着僧伽梨，不得不爱护僧伽梨，如自护其皮。是名重制。此是三处决断所犯。 “复有三处决断不犯：一缘、二制、三重制。缘者，尔时世尊在波罗奈。有诸比丘白佛：‘我等应当畜何等衣？’是名为缘。制者，听诸比丘畜粪扫衣，是名为制。重制者，听畜十种乃至粪扫衣。又复比丘畜长衣不过十日。若有水火盗贼失衣者，有檀越大持衣来施，得受三衣不得过取。比丘得新衣，应作三点净。若比丘衣破听着衲。是名三处决断不犯。 “尼师坛，有三处决断所犯：一缘、二制、三重制。缘者，尔时世尊在舍卫国。时六群比丘畜尼师坛，长广过度，佛因是集诸比丘，是名为缘。制者，若诸比丘畜尼师坛过量，是名为犯。齐量者，长二修伽陀搩手半、广一修伽陀搩手半。重制 现代汉语译本：钵（patra，僧人使用的食器）不应存放超过十日。钵破损但未超过五个缀补处，不应舍弃而另求新钵。比丘尼（bhikkhuni，女性出家人）得到钵后，应立即作净施（将钵供养出去再取回，表示不再执着），不应过夜。这也是重制（更严格的规定）。 ‘衣缘’（civara，袈裟的因缘）有三种决断：一缘起、二制定、三重制。缘起是：当时世尊（Bhagavan）在舍卫国（Sravasti）。六群比丘（group of six monks）穿著上色衣（鲜艳的衣服），佛陀（Buddha）因此召集众比丘，这称为缘起。制定是：不允许穿著上色衣，这称为制定。重制是：不得穿著锦衣、白衣，不允许穿著有须边的衣、罗网衣，这称为重制。此外，不允许裹著头行走，不允许穿著皮革制成的行缠（绑腿），除非有特殊原因。不得用僧伽梨（samghati，大衣）包裹木头、新面、牛粪、草土，不得用脚踩僧伽梨，不得折叠僧伽梨当坐垫，不得贴身穿僧伽梨，必须爱护僧伽梨，如同保护自己的皮肤。这称为重制。以上是三种情况下决断为犯戒的情况。 又有三种情况下决断为不犯：一缘起、二制定、三重制。缘起是：当时世尊在波罗奈（Varanasi）。有比丘禀告佛陀：‘我们应当穿著什么样的衣服？’这称为缘起。制定是：允许比丘穿著粪扫衣（从垃圾堆捡来的衣服），这称为制定。重制是：允许穿著十种衣物，乃至粪扫衣。此外，比丘存放长衣不得超过十日。如果因为水灾、火灾、盗贼而遗失衣物，有大施主（dana-pati）拿衣物来布施，可以接受三衣（袈裟），但不得过度索取。比丘得到新衣，应当作三点净（用颜料点三点，表示不再执着）。如果比丘的衣服破损，允许缝补穿著。以上是三种情况下决断为不犯的情况。 尼师坛（nisidana，坐具），有三种情况下决断为犯戒：一缘起、二制定、三重制。缘起是：当时世尊在舍卫国。当时六群比丘使用的尼师坛，长宽过度，佛陀因此召集众比丘，这称为缘起。制定是：如果比丘使用的尼师坛超过规定尺寸，就是犯戒。规定的尺寸是：长二修伽陀搩手（Sugata cubit）半、宽一修伽陀搩手半。重制
English
English version: A bowl (patra, an eating utensil used by monks) should not be kept for more than ten days. If a bowl is broken but has not exceeded five repairs, it should not be discarded to seek another bowl. When a bhikkhuni (female monastic) obtains a bowl, she should immediately perform a 'purification offering' (offering the bowl and then taking it back, indicating non-attachment), and it should not be kept overnight. This is also a stricter rule (re-enactment). The 'clothing circumstances' (civara, the circumstances surrounding robes) have three types of judgments: one arising circumstance, two enactments, and three re-enactments. The arising circumstance is: At that time, the Bhagavan (World-Honored One) was in Sravasti. The group of six monks (group of six monks) were wearing colored robes (brightly colored clothes), so the Buddha (Buddha) gathered the monks, which is called the arising circumstance. The enactment is: It is not allowed to wear colored robes, which is called the enactment. The re-enactment is: One must not wear brocade robes or white robes, and it is not allowed to wear robes with fringes or net robes, which is called the re-enactment. Furthermore, it is not allowed to walk with one's head wrapped, and it is not allowed to wear leather leggings, except for specific reasons. One must not wrap wood, fresh dough, cow dung, grass, or soil with the samghati (outer robe), one must not step on the samghati with one's feet, one must not fold the samghati to use as a seat, one must not wear the samghati next to the skin, and one must cherish the samghati as if protecting one's own skin. This is called the re-enactment. The above are the three situations in which it is judged as an offense. There are also three situations in which it is judged as not an offense: one arising circumstance, two enactments, and three re-enactments. The arising circumstance is: At that time, the Bhagavan was in Varanasi. Some monks reported to the Buddha: 'What kind of clothes should we wear?' This is called the arising circumstance. The enactment is: Monks are allowed to wear robes made from discarded rags (clothes picked up from garbage heaps), which is called the enactment. The re-enactment is: It is allowed to wear ten kinds of clothing, even robes made from discarded rags. Furthermore, a monk must not keep a long robe for more than ten days. If clothing is lost due to floods, fire, or thieves, and a generous donor (dana-pati) comes to offer clothing, one may accept the three robes (kasaya), but one must not take excessively. When a monk obtains new clothing, he should make three purification marks (mark with three dots of dye, indicating non-attachment). If a monk's clothing is torn, he is allowed to mend and wear it. The above are the three situations in which it is judged as not an offense. The nisidana (sitting cloth) has three situations in which it is judged as an offense: one arising circumstance, two enactments, and three re-enactments. The arising circumstance is: At that time, the Bhagavan was in Sravasti. At that time, the group of six monks were using nisidanas that were excessively long and wide, so the Buddha gathered the monks, which is called the arising circumstance. The enactment is: If a monk uses a nisidana that exceeds the prescribed size, it is an offense. The prescribed size is: two and a half Sugata cubits (Sugata cubit) in length and one and a half Sugata cubits in width. Re-enactment --------------------------------------------------------------------------------
Chinese
者，不应畜上色尼师坛、锦尼师坛、帛尼师坛、革尼师坛。不得用尼师坛裹木柿㮈乃至裹土。护尼师坛法如护身皮。是名重制。此三处决断所犯。 “复有三处决断不犯：一缘、二制、三重制。缘者，如上说。制者，如佛齐量作，是名为制。重制者，如佛度量作十种袈裟，衣财中染作袈裟色亦得作，是名重制。此三处决断不犯。 “针筒，有三处决断：一缘、二制、三重制。缘者，尔时世尊在王舍城。有针筒工师，信心三宝，请众僧常施针筒。常施不已，贫不自活。佛闻已集诸比丘，是名为缘。制者，不听比丘畜骨牙角针筒，是名为制。重制者，有诸比丘用上色作针毡、锦帛革作针毡。佛不听用上色乃至革作针毡，是名重制。此针毡筒，应好秘密藏之，不听与白衣持行。何以故？有一比丘共贾客同路而行，尔时比丘语贾客言：‘我有因缘须下道行，可为我持此针筒去。须臾相及。’道人去后，持直百千两价金珠着针筒中。道人来还，与针筒不语令知。至税处过已，还唤来捡挍。税主针筒中得此宝珠，种种呵责道人，极受苦恼。佛闻之制曰：‘从今已去，不听与白衣持针筒行。’是名重制。此是三处决断所犯。 “复有三处决断不犯：一缘、二制、三重制。云何名缘？缘者如上说。制者，如初未制戒 现代汉语译本： ‘此外，不应该使用上等颜色的坐具（尼师坛，Nisidana，坐卧具）、锦缎坐具、丝绸坐具、皮革坐具。不得用坐具包裹木制柿子、㮈木，甚至包裹泥土。保护坐具的方法如同保护自己的皮肤。这叫做重制。这三种情况下，如果违反了，就构成犯罪。’ ‘又有三种情况，可以判定为不构成犯罪：一是因缘（缘，Nidana，事件的起因），二是制定（制，Siksa，戒律的制定），三是重制（重制，Punarakarana，戒律的重申）。因缘，如上面所说。制定，如佛陀规定的尺寸制作坐具，这叫做制定。重制，如佛陀规定的尺寸制作十种袈裟，在衣物材料中染色制作袈裟的颜色也可以，这叫做重制。这三种情况下，可以判定为不构成犯罪。’ ‘针筒，有三种情况可以判定：一是因缘，二是制定，三是重制。因缘，当时世尊在王舍城（Rajagrha）。有一位针筒工匠，对三宝（Triratna）有信心，请求供养僧众针筒。长期供养，以至于贫困无法自给。佛陀听闻后召集比丘（Bhikkhu），这叫做因缘。制定，不允许比丘使用骨、牙、角制作的针筒，这叫做制定。重制，有些比丘用上等颜色制作针毡、用锦帛皮革制作针毡。佛陀不允许用上等颜色乃至皮革制作针毡，这叫做重制。这种针毡筒，应该好好秘密地收藏，不允许交给在家居士（白衣，Avadatas）拿着行走。为什么呢？有一位比丘和商人（贾客，Vanik）一同赶路，当时比丘对商人说：‘我有些事情需要离开一下，你可以帮我拿着这个针筒走吗？一会儿就赶上你。’道人离开后，商人把价值百千两黄金的珠宝放进针筒中。道人回来后，把针筒还给他，没有告诉他这件事。到了收税的地方，检查完毕后，又把他叫回来检查。税官在针筒中发现了这些宝珠，种种呵责道人，使他极受苦恼。佛陀听闻后制定戒律说：‘从今以后，不允许交给在家居士拿着针筒行走。’这叫做重制。这三种情况下，如果违反了，就构成犯罪。’ ‘又有三种情况，可以判定为不构成犯罪：一是因缘，二是制定，三是重制。什么叫做因缘？因缘如上面所说。制定，如最初没有制定戒律。