English
English version Eventually, one should move to another place to reside. If there is a karmic connection that prevents departure, it is not a transgression. If there is no karmic connection, it is also not a transgression to leave after the completion of the rainy season retreat and return after staying one night outside. This is called a 'repeated restriction'. These are three situations where a decision not to act is not a transgression. ‘Furthermore, there are three situations where a decision to act is a transgression: first, 'circumstance'; second, 'regulation'; and third, 'repeated restriction'. 'Circumstance' refers to the time when the World Honored One was in Rajagriha (Wangshecheng). There were seventeen groups of boys, the oldest being seventeen years old and the youngest being twelve. The wealthiest had eighty billion coins, and the poorest had eight hundred thousand coins. Among these boys, one was beloved by his parents, named Upali (Upali). His parents thought: ‘I only have this one son. After I pass away in a hundred years, how can I ensure that this son lives a long and healthy life, free from suffering, and always enjoys happiness?’ They considered having him learn writing and reciting scriptures, but feared it would strain his eyes and cause him suffering. If they taught him painting, they feared he would stand for too long and his feet would ache. If they taught him astronomy and calculation, they feared it would exhaust his body and mind. They further contemplated: ‘The Shramana Shakya's disciples (Shramana Shakya's disciples) are always in quiet places, seeking non-action, which is the greatest happiness. We can place him among the Shramanas.’ There were also seventeen groups of boys, his companions, who frequently came to call him to join them in leaving home. So, his parents allowed him to leave home, and his teacher ordained him with the full precepts. However, because he was young, he ate two meals during the day, and before dawn he would cry for more food. The Buddha, hearing his cries with his divine ear, gathered the bhiksus (bhiksu). This is called 'circumstance'. 'Regulation' refers to the rule that one must be twenty years old to receive full ordination. This is called 'regulation'. 'Repeated restriction' refers to the rule that one cannot be ordained if one is under twenty years old, and there are thirteen types of people who are not allowed to be ordained. Among these thirteen types of people, if one ordains one of them, knowing that they should not be ordained but ordaining them anyway, the ordaining teacher is also at fault. This is called 'repeated restriction'. These are three situations where a decision to act is a transgression. ‘Furthermore, there are three situations where a decision not to act is not a transgression: first, 'circumstance'; second, 'regulation'; and third, 'repeated restriction'. 'Circumstance' is as described above. 'Regulation' refers to not transgressing before a precept is established. This is called 'regulation'. 'Repeated restriction' refers to not transgressing by ordaining someone who is twenty years old. If one does not know that someone is under twenty years old, and the person being ordained also does not know, it is not a transgression to ordain them. There was a novice monk (sramanera) --------------------------------------------------------------------------------
Chinese
年未满二十受具，心中生疑，为得戒不？往白世尊。佛言：‘听汝数胎中年，若不满者听数闰月，若复不满者听数十四日布萨。’数十四日布萨复不满，佛问诸比丘：‘此人得阿罗汉果未？’诸比丘白佛言：‘实得阿罗汉果。’佛语诸比丘：‘此是上受具。’若如此者，虽未满二十得具足，不犯。如耶输陀善男子等受戒得戒不犯。乃至珊阇耶伽优婆提舍拘律陀等，二百五十人及余人等受戒得戒。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，听阿罗毗比丘作私房。此阿罗毗比丘作房广长，所须甚多、求索非一。此比丘住处村舍诸人，遥见比丘皆避入舍不欲相见。佛闻此因缘，集诸比丘，是名为缘。制者，比丘无主私乞作房，应量作，若过犯僧残。是名为制。重制者，如尊者阐陀私作房，从王索材。王言：‘自恣听取。’即伐路中一切人所贵重树。世人慊言：‘云何比丘无慈心断树生命？’佛因是制戒，私作房不得伐路中大树。是名重制。 “复于一时世尊在拘睒弥国。阐陀比丘私作房，用有虫水和泥作房。作房竟有余长泥，尽取𧂐在房上，房即崩坏。佛因此制戒，不听私作房伐路中大树，不听用有虫水和泥，不听𧂐泥着屋上。是名重制。 现代汉语译本：如果有人未满二十岁就受了具足戒（Bhikkhu ordination），心中对此产生疑惑，不知道是否真正得到了戒律，可以去请教世尊（Buddha）。佛陀说：‘可以听他计算在母胎中的年份，如果仍然不满二十岁，可以计算闰月，如果还是不满，可以计算十四日的布萨（uposatha，斋戒日）。’如果计算十四日布萨后仍然不满二十岁，佛陀会问众比丘：‘这个人是否已经证得阿罗汉果（Arhat）？’众比丘回答佛陀说：‘确实已经证得阿罗汉果。’佛陀告诉众比丘：‘这是上等受具足戒。’如果情况如此，即使未满二十岁而受了具足戒，也不算违犯戒律。例如耶输陀（Yashodhara）善男子等人受戒，得戒而不犯戒。乃至珊阇耶伽（Sanjaya Gava）优婆提舍（Upatissa）拘律陀（Kolita）等人，以及其他二百五十人等受戒，得戒。这叫做重制。这是三种情况下可以决断为不犯戒的情况。 还有三种情况下可以决断为犯戒：一是缘起，二是制定，三是重制。缘起是指，当时世尊在王舍城（Rajagriha），听任阿罗毗（Alavi）比丘建造私人房屋。这位阿罗毗比丘建造的房屋又宽又长，需要的物资很多，索取的要求也不少。这位比丘居住的村舍里的人们，远远地看见这位比丘就躲进屋里，不愿意见到他。佛陀听说了这件事的缘由，召集了众比丘，这叫做缘起。制定是指，比丘没有施主而私自乞求建造房屋，应当按照规定的尺寸建造，如果超过了规定的尺寸，就犯僧残罪（Sanghadisesa）。这叫做制定。重制是指，例如尊者阐陀（Chanda）私自建造房屋，向国王索取木材。国王说：‘随你取用。’他就砍伐路边一切人们所珍视的树木。世人抱怨说：‘为什么这位比丘没有慈悲心，砍断树木的生命？’佛陀因此制定戒律，私自建造房屋不得砍伐路边的大树。这叫做重制。 又一次，世尊在拘睒弥国（Kaushambi）。阐陀比丘私自建造房屋，使用含有虫子的水和泥来建造房屋。房屋建成后，剩余了很多泥，他全部涂抹在屋顶上，房屋就崩塌了。佛陀因此制定戒律，不允许私自建造房屋砍伐路边的大树，不允许使用含有虫子的水和泥，不允许把泥涂抹在屋顶上。这叫做重制。
English
English version: If someone under the age of twenty receives the Bhikkhu ordination (Bhikkhu ordination), and doubts arise in their mind, wondering if they have truly received the precepts, they can ask the World Honored One (Buddha). The Buddha said, 'You may allow him to count the years spent in the womb; if it is still less than twenty, you may count the intercalary months; if it is still less, you may count the fourteen-day Uposatha (uposatha, day of fasting).’ If counting the fourteen-day Uposatha still results in being less than twenty, the Buddha will ask the Bhikkhus, ‘Has this person attained the Arhat fruit (Arhat)?’ The Bhikkhus will answer the Buddha, ‘Indeed, they have attained the Arhat fruit.’ The Buddha tells the Bhikkhus, ‘This is a superior ordination.’ If this is the case, even if one is under twenty years old and receives the full ordination, it is not considered a violation of the precepts. For example, the virtuous man Yashodhara (Yashodhara) and others received the precepts, obtaining the precepts without violation. Even Sanjaya Gava (Sanjaya Gava), Upatissa (Upatissa), Kolita (Kolita), and others, as well as two hundred and fifty others, received the precepts, obtaining the precepts. This is called a re-establishment. These are three situations where it can be determined that there is no violation. There are also three situations where it can be determined that there is a violation: one is the cause, two is the establishment, and three is the re-establishment. The cause refers to, at that time, the World Honored One was in Rajagriha (Rajagriha), allowing the Bhikkhu Alavi (Alavi) to build private houses. This Bhikkhu Alavi built houses that were wide and long, requiring many materials and making many demands. The people in the village where this Bhikkhu lived would avoid seeing this Bhikkhu from afar, hiding in their houses. The Buddha heard the cause of this matter and gathered the Bhikkhus; this is called the cause. The establishment refers to, if a Bhikkhu, without a patron, privately begs to build a house, it should be built according to the prescribed dimensions; if it exceeds the prescribed dimensions, it is an offense punishable by Sanghadisesa (Sanghadisesa). This is called the establishment. The re-establishment refers to, for example, the Venerable Chanda (Chanda) privately built a house, asking the king for wood. The king said, ‘Take whatever you want.’ He then cut down all the trees along the road that people valued. The people complained, ‘Why does this Bhikkhu have no compassion, cutting off the lives of trees?’ The Buddha therefore established the precept that one may not cut down large trees along the road when building a private house. This is called the re-establishment. Again, at one time, the World Honored One was in Kaushambi (Kaushambi). The Bhikkhu Chanda privately built a house, using water containing insects and mud to build the house. After the house was built, there was a lot of mud left over, and he smeared it all on the roof, and the house collapsed. The Buddha therefore established the precept that one may not cut down large trees along the road when building a private house, one may not use water containing insects and mud, and one may not smear mud on the roof. This is called the re-establishment. --------------------------------------------------------------------------------
Chinese
“尔时尊者罗睺罗在那罗伽波宁，有一檀越笃信三宝，于尊者罗睺罗边生恭敬心，为罗睺罗私起房，作房竟即请罗睺罗受用。罗睺罗数时受用，舍向余方教化。房主复用此房施多人。罗睺罗后时来到，闻已，以此因缘具白世尊。佛教罗睺罗：‘汝到檀越边问之：“檀越见我身口意有何等过？”’檀越答言：‘不见有过。’罗睺罗还到佛所，具说檀越之言。佛因此即集诸比丘，或有施，如法施、如法受、如法用。或有施，不如法施、不如法受、不如法用。若有檀越自出意作房施一人，若后时转施与众多人，是名不如法施、不如法受、不如法用。若有人自意作房施与一人，后时转施与众僧，是名不如法施、不如法受、不如法用。若有出意自作房施众中一人，此众后时分作二部，若回此房与一部，是名不如法施、不如法受、不如法用。若有檀越自出意作房施众多人，后时转施一人、若转施大众，此皆不如法施、不如法受、不如法用。如法者，若施一人，一人受用；施众多人，众多人受用；施众僧，众僧受用。若僧分作二部，施一边，一边受用。是名如法受用。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。缘者即如上说。制者，如初未制戒时所作不犯，是名为制。重制者，若众僧示作房处 现代汉语译本 那时，尊者罗睺罗（Rāhula，佛陀的儿子）在那罗伽波宁（Nalāgagrāmaṇi）地方，有一位施主非常虔诚地信仰三宝（佛、法、僧），对尊者罗睺罗生起恭敬之心，私下为罗睺罗建造房屋，房屋建成后就请罗睺罗来居住使用。罗睺罗住了些时日，就离开前往其他地方教化。房主又把这所房屋布施给很多人。罗睺罗后来回到这里，听说了这件事，就把这个因缘详细地告诉了世尊（释迦牟尼佛）。 佛陀告诉罗睺罗：‘你到施主那里去问他：“施主，你看到我的身、口、意有什么过失吗？”’施主回答说：‘没有看到任何过失。’罗睺罗回到佛陀那里，详细地说了施主的话。佛陀因此召集所有比丘（bhikkhu，佛教出家人），说：‘有些布施，是如法地布施、如法地接受、如法地使用；有些布施，是不如法地布施、不如法地接受、不如法地使用。如果施主自己发心建造房屋布施给一个人，如果后来又转而布施给很多人，这叫做不如法地布施、不如法地接受、不如法地使用。如果有人自己发心建造房屋布施给一个人，后来又转而布施给僧团（saṃgha，佛教僧侣团体），这叫做不如法地布施、不如法地接受、不如法地使用。如果有人发心自己建造房屋布施给僧团中的一个人，这个僧团后来分成两部分，如果把这所房屋转给其中一部分，这叫做不如法地布施、不如法地接受、不如法地使用。如果施主自己发心建造房屋布施给很多人，后来又转而布施给一个人、或者转而布施给大众，这些都叫做不如法地布施、不如法地接受、不如法地使用。 如法的布施是，如果布施给一个人，就由一个人使用；布施给很多人，就由很多人使用；布施给僧团，就由僧团使用。如果僧团分成两部分，布施给其中一边，就由一边使用。这叫做如法地使用。这叫做重制（对戒律的重申）。这三种情况下，可以决断为不构成违犯。 ‘还有三种情况下，可以决断为不构成违犯：一是因缘（缘由），二是制定（戒律），三是重制。因缘，就像上面所说的。制定，就像最初没有制定戒律时所做的不算违犯，这叫做制定。重制，如果僧团指示在某处建造房屋……’