English
English version: 'Furthermore, one should not keep Nisidana (sitting cloth), of superior color, brocade Nisidana, silk Nisidana, or leather Nisidana. One must not use the Nisidana to wrap wooden persimmons, *nai* wood, or even to wrap earth. The method of protecting the Nisidana is like protecting one's own skin. This is called re-establishment. In these three cases, a violation constitutes an offense.' 'Again, there are three cases where it is determined that no offense has been committed: first, the occasion (Nidana, the cause of the event); second, the enactment (Siksa, the establishment of the precepts); and third, the re-establishment (Punarakarana, the reaffirmation of the precepts). The occasion is as described above. The enactment is when the Buddha establishes the measure for making it, this is called enactment. The re-establishment is when the Buddha establishes the measure for making ten kinds of Kasaya (袈裟, monastic robe), it is also permissible to dye the material of the robe to make the color of the Kasaya, this is called re-establishment. In these three cases, it is determined that no offense has been committed.' 'Needle case, there are three cases where a determination can be made: first, the occasion; second, the enactment; and third, the re-establishment. The occasion is when the World Honored One was in Rajagrha (王舍城). There was a needle case craftsman who had faith in the Triratna (三宝, Three Jewels), and requested to constantly donate needle cases to the Sangha (僧众). He constantly donated, to the point that he became poor and could not support himself. When the Buddha heard this, he gathered the Bhikkhus (比丘, monks), this is called the occasion. The enactment is that Bhikkhus are not allowed to keep needle cases made of bone, teeth, or horn, this is called the enactment. The re-establishment is that some Bhikkhus used superior colors to make needle felt, and used brocade and leather to make needle felt. The Buddha did not allow the use of superior colors, or even leather, to make needle felt, this is called re-establishment. This kind of needle felt case should be well and secretly stored, and should not be given to laypeople (Avadatas, 白衣) to carry. Why? There was a Bhikkhu traveling on the same road with a merchant (Vanik, 贾客), at that time the Bhikkhu said to the merchant: 'I have some business and need to leave the road for a while, can you help me carry this needle case? I will catch up with you soon.' After the monk left, the merchant put jewels worth hundreds of thousands of gold pieces into the needle case. When the monk returned, he gave the needle case back to him, without telling him about it. When they arrived at the tax office, after passing through, they called him back to inspect. The tax official found these jewels in the needle case, and scolded the monk in various ways, causing him great suffering. After hearing this, the Buddha established the precept, saying: 'From now on, it is not allowed to give the needle case to laypeople to carry.' This is called re-establishment. In these three cases, a violation constitutes an offense.' 'Again, there are three cases where it is determined that no offense has been committed: first, the occasion; second, the enactment; and third, the re-establishment. What is called the occasion? The occasion is as described above. The enactment is like when the precepts were not initially established.' --------------------------------------------------------------------------------
Chinese
不犯，是名为制。重制者，用铜铁铅锡竹苇木泥石作针筒听畜，复听比丘用十种衣裁作针毡受用，是名重制。此是决断三处不犯。 “复有三处决断所犯：一缘、二制、三重制。缘者，尔时六群比丘常行诸国，夏时或值天雨水涨漂失衣钵，或伤众生乃至践蹋生草。诸檀越慊言：‘外道持戒者，畏伤杀众生，夏犹不行。况佛弟子慈心者，冬夏所求无有厌足。鸟依林树、野兽依山，皆有住时。云何比丘无暂时息？’以是因缘世尊闻之，集诸比丘，是名为缘。制者，不听比丘夏安居中行，是名为制。重制者，有一比丘夏安居时，结安居已无缘而出。夫安居法，结安居竟不得无缘而出，如婆难陀释子杖头挂毛毳而行，皆不听也。 “又如六群比丘，共比丘尼同路而行，复不中共盗贼同路而行，乃至不得如婆难陀释子擎宝盖着道而行，复不得挂钵络幢头而行，一切行路中所不应作，如是应广知。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。缘者如上说。制者，若不及前安居、及后安居者，此亦不犯。复非无缘出行，此亦不犯。复有比丘受七日法出到家中，知日尽欲来，母不听之。过七日已作失安居想，往白世尊。佛言：‘若心决断欲来，母不听者，不失安居。’若比丘夏安居 现代汉语译本： 不违犯，这叫做‘制’（制定戒律）。‘重制’（重新制定戒律）是指，允许使用铜、铁、铅、锡、竹、苇、木、泥、石等材料制作针筒来缝补衣物，并且允许比丘使用十种衣料裁制成针毡来使用，这叫做‘重制’。这是对以上三种情况的决断，属于不违犯。 ‘又有三种情况的决断属于违犯：第一是‘缘’（因缘），第二是‘制’（戒律），第三是‘重制’（重新制定的戒律）。‘缘’是指，当时六群比丘经常在各国游行，夏天的时候有时遇到下雨洪水，冲走了衣钵，或者伤害了众生，甚至践踏了生长的草。一些施主抱怨说：‘外道持戒的人，为了避免伤害杀害众生，夏天尚且不行走。何况佛的弟子应该有慈悲心，却冬夏都在索取，没有厌足的时候。鸟依靠树林，野兽依靠山，都有停留的时候。为什么比丘没有暂时的休息呢？’因为这个因缘，世尊听说了这件事，召集了众比丘，这叫做‘缘’。‘制’是指，不允许比丘在夏季安居期间外出游行，这叫做‘制’。‘重制’是指，有一个比丘在夏季安居的时候，已经结了安居却无缘无故地外出。安居的规矩是，结了安居之后不得无缘无故地外出，就像婆难陀（Nanda，释迦牟尼佛的堂弟）释子（释迦族出家人的称谓）那样，把毛织品挂在杖头上行走，都是不允许的。 ‘又比如六群比丘，与比丘尼（Bhikkhuni，女性出家人）一同行走，或者不与盗贼一同行走，甚至不得像婆难陀释子那样，举着宝盖在路上行走，或者不得把钵囊挂在幢头上行走，一切在路上行走时不应该做的事情，都应该广泛地了解。这叫做‘重制’。这是三种情况的决断属于违犯。 ‘又有三种情况的决断属于不违犯：第一是‘缘’（因缘），第二是‘制’（戒律），第三是‘重制’（重新制定的戒律）。‘缘’如上面所说。‘制’是指，如果没赶上前安居或者后安居，这也不算违犯。又不是无缘无故地出行，这也不算违犯。又有一个比丘接受了七日法（指可以暂时离开僧团七日的规定）外出回到家中，知道七日期限将满想要回来，母亲不允许他回来。过了七日之后，他生起了失去安居的想法，去禀告世尊（Buddha，佛陀）。佛说：‘如果心里已经决定要回来，只是母亲不允许，那么不算失去安居。’如果比丘夏季安居
English
English version: 'Not transgressing is called ‘establishment’ (setting up precepts). ‘Re-establishment’ (re-establishing precepts) refers to using copper, iron, lead, tin, bamboo, reeds, wood, mud, or stone to make needles and tubes for mending robes, and also allowing Bhikkhus (monks) to use ten kinds of cloth to tailor needle-felts for their use; this is called ‘re-establishment.’ This is a judgment on the above three situations, and it is not a transgression. 'Furthermore, there are three situations where a judgment constitutes a transgression: first, ‘cause’ (reason); second, ‘establishment’ (precept); third, ‘re-establishment’ (re-established precept). ‘Cause’ refers to when the six-group Bhikkhus (monks) frequently traveled to various countries, and during the summer, they sometimes encountered rain and floods that washed away their robes and bowls, or they harmed sentient beings, even trampling on growing grass. Some donors complained, saying, ‘Those who uphold precepts in other paths, fearing to harm or kill sentient beings, do not even travel in the summer. How much more so should the Buddha’s disciples, who should have compassionate hearts, be constantly seeking without satisfaction in both winter and summer. Birds rely on forests and trees, and wild animals rely on mountains, all having times of dwelling. Why do Bhikkhus (monks) not have a temporary rest?’ Because of this cause, the World Honored One (Buddha) heard of this matter and gathered the Bhikkhus (monks); this is called ‘cause.’ ‘Establishment’ refers to not allowing Bhikkhus (monks) to travel during the summer retreat; this is called ‘establishment.’ ‘Re-establishment’ refers to a Bhikkhu (monk) who, during the summer retreat, having already entered the retreat, went out without a reason. The rule of the retreat is that after entering the retreat, one must not go out without a reason, like Nanda (释迦牟尼佛的堂弟), the Shakyan (释迦族出家人的称谓) son, carrying a woolen cloth hanging on the top of his staff while walking; all of this is not allowed. 'Also, like the six-group Bhikkhus (monks), walking together with Bhikkhunis (nuns), or not walking together with thieves, even to the point of not being allowed to carry a jeweled canopy on the road like Nanda (释迦牟尼佛的堂弟), the Shakyan (释迦族出家人的称谓) son, or not being allowed to hang a bowl bag on the top of a banner; all things that should not be done while walking on the road should be widely known. This is called ‘re-establishment.’ These are three situations where a judgment constitutes a transgression. 'Furthermore, there are three situations where a judgment constitutes no transgression: first, ‘cause’ (reason); second, ‘establishment’ (precept); third, ‘re-establishment’ (re-established precept). ‘Cause’ is as described above. ‘Establishment’ refers to not being able to make it to the early retreat or the late retreat; this is also not a transgression. Also, not going out without a reason is also not a transgression. Also, if a Bhikkhu (monk) receives the seven-day rule (referring to the rule that allows temporary leave from the Sangha for seven days) and returns home, knowing that the seven-day limit is about to expire and wanting to return, but his mother does not allow him to return. After the seven days have passed, he has the thought of losing the retreat and goes to report to the World Honored One (Buddha). The Buddha said, ‘If the mind is determined to return, but the mother does not allow it, then it is not considered losing the retreat.’ If a Bhikkhu (monk) is in summer retreat --------------------------------------------------------------------------------
Chinese
竟，应移余处住。若有缘，不得去者不犯。若无缘，安居竟出外一宿还来亦不犯。是名重制。此是三处决断不犯。 “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。中有童子十七群，最大者年十七，下者十二。上富者有八十亿万钱，下贫者有八十万钱。此童子中，一者父母所爱，字优波离。父母生念：‘我唯有此一子。我百年后，云何得令此子长命老寿无苦常得安乐？’意欲令学书诵经，恐复眼劳受苦。若欲教画，恐立久脚疼。若教天文算计，恐劳身心。又复思念：‘沙门释子常处闲静志求无为，此乃是大乐，可安着沙门中’。复有十七群童子，是其伴侣，数数来唤相随出家。于是父母放令出家，师即为受具足戒。但年小，昼二时食，夜未晓复啼索食。佛以天耳闻其啼声，即集诸比丘，是名为缘。制者，年满二十听受具足，是名为制。重制者，年未满二十而不得受戒，复有十三种人受戒不听。于十三种中，若受一人戒，知不应与受戒而与受戒者，受戒师亦有所犯。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，如未制戒前不犯，是名为制。重制者，年满二十与受戒不犯。若不知年未满二十，受戒者亦不自知，与受戒不犯。有一沙弥 现代汉语译本 竟，应当移到其他地方居住。如果有因缘，不得不离开的，不犯戒。如果没有因缘，安居结束后，外出住宿一晚再回来，也不犯戒。这叫做重制。这是三处决断不犯的情况。 ‘又有三种情况下决断会犯戒：一是缘、二是制、三是重制。缘是指，当时世尊在王舍城。那里有十七群童子，最大的十七岁，最小的十二岁。最富有的有八十亿万钱，最贫穷的也有八十万钱。这些童子中，有一个是父母所爱的，名叫优波离（Upali）。父母心想：‘我只有这一个儿子。我百年之后，怎样才能让这个儿子长命百岁，没有痛苦，常常得到安乐呢？’想让他学习书写诵经，又怕他眼睛疲劳受苦。如果教他绘画，又怕他站久了脚疼。如果教他天文算计，又怕他劳累身心。又想到：‘沙门释子（Shramana Shakya's disciples）常常在清静的地方，追求无为，这才是最大的快乐，可以把他安置在沙门中’。又有十七群童子，是他的伙伴，常常来叫他一起出家。于是父母放他出家，师父就为他授了具足戒。只是因为年纪小，白天吃两顿饭，晚上还没亮又哭着要吃的。佛陀用天耳听到他的哭声，就召集了众比丘（bhiksu），这叫做缘。制是指，年满二十岁才能听受具足戒，这叫做制。重制是指，年龄未满二十岁而不得受戒，又有十三种人不听受戒。在这十三种人中，如果给其中一人授戒，明知不应该给他授戒而给他授戒的，授戒的师父也有所犯。这叫做重制。这是三种情况下决断会犯戒的情况。 ‘又有三种情况下决断不犯戒：一是缘、二是制、三是重制。缘如上面所说。制是指，在没有制定戒律之前不犯戒，这叫做制。重制是指，年满二十岁给他授戒不犯戒。如果不知道他年龄未满二十岁，受戒的人自己也不知道，给他授戒也不犯戒。有一个沙弥（sramanera）