English
English version Corresponding Dharmas. The Seven Corresponding Dharmas refer to a Bhikshu (monk) who, having achieved seven dharmas, may cease reciting the precepts. The Eight Corresponding Dharmas refer to the Tathagata (Buddha) seeing eight kinds of faults; these are called the Eight Corresponding Dharmas. The Ten Corresponding Dharmas refer to being allowed to possess ten kinds of discarded-cloth robes; these are called the Ten Corresponding Dharmas. The Twenty Corresponding Dharmas refer to a Bhikshu who, wishing to make a new sitting cloth (cushion), should use twenty taels of sheep's wool; these are called the Twenty Corresponding Dharmas. ‘Corresponding to Before Noon’ refers to the five proper foods, nine kinds of similar foods, and other things that may be eaten before noon; these are called Corresponding Dharmas Before Noon. Corresponding to the First Night refers to things like grape juice (Puta juice) and water-dissolved juice; these are called Corresponding Dharmas for the First Night. Corresponding to Seven Days refers to the five kinds of medicine and other medicines; these are called Corresponding Dharmas for Seven Days. Corresponding Dharmas for the Extent of One's Life refer to: 1. Mountain Shallot seeds, 2. Shi Liu, 3. Liu Grass, 4. Shan Shan, 5. Lu Po Luo, 6. Pepper, 7. Ginger, 8. Pi Bo, 9. Shi Luo Zhe Le, 10. Zhen Fu Liu, 11. Tian Li, 12. Jia Lun Ju Lu Xi; such numerous things are called Corresponding Dharmas for the Extent of One's Life. ‘Corresponding to the Requisites for Sustaining Life’ refers to the three robes, alms bowl, sitting cloth, needle case, earthen pot, and small box; such things needed by a Bhikshu are called Corresponding Dharmas for the Requisites for Sustaining Life. The bowl corresponding to a person refers to iron bowls, Soma bowls, and such numerous bowls; these are called Dharmas Corresponding to a Person. The robe corresponding to a person refers to accepting and possessing ten kinds of robes after they have been dyed, sewn, and cut according to the Dharma; these are called Dharmas Corresponding to a Person. The sitting cloth corresponding to a person refers to making it according to the prescribed size; these are called Dharmas Corresponding to a Person. The needle case corresponding to a person refers to what was said above; these are called Dharmas Corresponding to a Person. ‘Corresponding to Begging for Food’ refers to receiving food equal to the amount in the alms bowl when begging for food, and not taking more. When begging for robes, even if the donor gives generously, a Bhikshu lacking the three robes should only take what is lacking and not take more than needed; these are called Dharmas Corresponding to Begging for Robes. At that time, the World Honored One, having finished begging for food, returned to his dwelling, picked up his robes, arranged them neatly, and placed them in one place; these are called Dharmas Corresponding to Robes. Corresponding to the sitting cloth refers to what is explained in detail in the Skandhaka (section) on sitting cloths; these are called Dharmas Corresponding to Sitting Cloths. --------------------------------------------------------------------------------
Chinese
敷具相应法。齐量者，泥洹僧长四肘、广一肘半，是名齐量。钵、衣、敷具、针毡筒、行道人房，如是等一切物，如佛说者名为齐量，不如佛语名不齐量。 “染色相应者，诸比丘衣色脱，佛听染用十种色。十种色者，一泥、二陀婆树皮、三婆陀树皮、四非草、五乾陀、六胡桃根、七阿摩勒果、八佉陀树皮、九施设婆树皮、十种种杂和用染。如是等所应染者，此十种色。是衣三点作净法，一用泥、二用青、三用不均色，用此三种三点净衣。 “威仪相应者，所著衣服齐整，乃至不应立大小便，是名威仪相应法。 “所应差人者，白二白四羯磨差人。先结不净地，次结众僧房舍，后结十界。结大界已当问众僧：‘何处作净厨？’僧所可处结作净厨。后结布萨处，最后结不失衣界。解界时，先解不失衣界，后解布萨界，复解众僧净厨界，次解大界，次解僧房舍界，次解不净地界安杂物处。教授比丘尼，自恣行筹僧使，为四方僧营事，从檀越信心分粥分前食，乃至寺中净人不听笃信檀越家乞食，作制狂乱失性、为尼受大戒，如是等及余未列名者差人作羯磨，是皆名差人相应法。 “处所相应者，若塔若衣坏破穿，皆应修补涂治，是名处所相应。和尚住处、阿阇梨住处、众僧住处、僧布萨处。尔时世 现代汉语译本： 敷具相应法。齐量（适宜的尺寸）是指，泥洹僧（坐具）长四肘、宽一肘半，这被称为齐量。钵、衣、敷具、针毡筒、行道人房，像这些一切物品，如佛所说的那样，称为齐量，不如佛所说的，就称为不齐量。 染色相应是指，如果比丘的衣服褪色，佛允许用十种颜色来染色。这十种颜色是：一、泥土；二、陀婆树皮；三、婆陀树皮；四、非草；五、乾陀；六、胡桃根；七、阿摩勒果（余甘子）；八、佉陀树皮；九、施设婆树皮；十、种种杂和用染。像这些应该染色的，就用这十种颜色。对于衣服，要用三种方法做净法，一是用泥土，二是用青色，三是用不均匀的颜色，用这三种方法来使衣服洁净。 威仪相应是指，所穿的衣服要整齐，甚至不应该随地大小便，这称为威仪相应法。 所应差人（委派人员）是指，通过白二羯磨（一次宣告，一次表决）或白四羯磨（一次宣告，三次表决）来委派人员。先结不净地界（划定不洁净区域），然后结众僧房舍界（划定僧众住所区域），之后结十界（划定十种区域）。结大界（划定大区域）之后，应当问众僧：‘哪里作为净厨（洁净厨房）？’僧众认可的地方就结为净厨。之后结布萨处（举行布萨的场所），最后结不失衣界（确保不丢失衣服的区域）。解界（解除区域划定）时，先解不失衣界，后解布萨界，再解众僧净厨界，然后解大界，再解僧房舍界，最后解不净地界安杂物处（安置杂物的地方）。教授比丘尼（教导比丘尼），自恣行筹僧使（自恣日分发筹码的僧人），为四方僧营事（为各地的僧人处理事务），从檀越（施主）的信心处分粥分前食（分配粥和食物），甚至寺中的净人（负责清洁的人）不被允许去笃信的檀越家乞食，制定防止狂乱失性的措施，为尼（比丘尼）受大戒（接受具足戒），像这些以及其他未列名的情况，委派人员来做羯磨（僧事），这些都称为差人相应法。 处所相应是指，如果塔或衣服损坏、破裂或穿孔，都应该修补涂治，这称为处所相应。和尚（住持）的住所、阿阇梨（导师）的住所、众僧的住所、僧众举行布萨的场所。当时世
English
English version: The rules corresponding to bedding. 'Appropriate measurement' (Qiliang) refers to the Nirvana Sanghati (sitting cloth) being four cubits long and one and a half cubits wide; this is called 'appropriate measurement'. Bowls, robes, bedding, needle cases, walking meditation huts, and all such things, as the Buddha described, are called 'appropriate measurement'; what does not accord with the Buddha's words is called 'inappropriate measurement'. The rules corresponding to dyeing refer to the case where if the color of a Bhikkhu's robe fades, the Buddha allows dyeing with ten kinds of colors. These ten kinds of colors are: one, mud; two, bark of the Dhava tree; three, bark of the Bhadra tree; four, non-grass; five, Gandha; six, walnut root; seven, Amalaka fruit (Indian gooseberry); eight, bark of the Khadira tree; nine, bark of the Shishupa tree; ten, various mixed dyes. These ten colors are to be used for dyeing. For robes, three methods of purification should be used: one, using mud; two, using blue; three, using uneven colors; these three methods are used to purify the robes. The rules corresponding to deportment refer to wearing neat and tidy robes, and even not relieving oneself (urinating or defecating) indiscriminately; this is called the rule corresponding to deportment. Those who should be appointed (Chairen) are appointed through either a 'white two Karma' (Bai Er Karma - one announcement, one vote) or a 'white four Karma' (Bai Si Karma - one announcement, three votes). First, the impure ground boundary (Bujing Dijiè) is established, then the boundary of the Sangha's dwellings (Zhong Seng Fangshè Jiè) is established, and then the ten boundaries (Shi Jiè) are established. After establishing the great boundary (Da Jiè), the Sangha should be asked: 'Where should the clean kitchen (Jing Chu) be?' The place approved by the Sangha is established as the clean kitchen. Then the place for Uposatha (Busà Chù) is established, and finally the boundary for not losing robes (Bu Shi Yi Jiè) is established. When dissolving the boundaries (Jie Jiè), first dissolve the boundary for not losing robes, then dissolve the Uposatha boundary, then dissolve the clean kitchen boundary of the Sangha, then dissolve the great boundary, then dissolve the boundary of the Sangha's dwellings, and finally dissolve the place for impure ground where miscellaneous items are stored. Teaching Bhikkhunis (Biqiu Ni), the Sangha official for distributing tokens on the day of self-surrender (Zìzì Xíng Chóu Seng Shi), managing affairs for the Sangha in all directions (Wei Si Fang Seng Yíng Shi), distributing congee and pre-meal food from the faith of the Danapati (Dānyuè - donor), even the clean person (Jìng Rén) in the monastery is not allowed to beg for food from the homes of devout Danapati, establishing measures to prevent madness and loss of nature, conferring the great precepts (Da Jiè) on Nuns (Ni - Bhikkhunis), such as these and other unlisted situations, appointing people to perform Karma (monastic affairs); these are all called the rules corresponding to appointing people. The rules corresponding to places refer to repairing and painting pagodas or robes that are damaged, broken, or torn; this is called the rule corresponding to places. The residence of the Upadhyaya (Héshàng - Abbot), the residence of the Acharya (Āchélí - Teacher), the residence of the Sangha, the place where the Sangha holds Uposatha. At that time, the world --------------------------------------------------------------------------------
Chinese
尊为病比丘羯磨净地作食处。若客比丘来到，寺主人应语不净处、僧房处、结大界处、净厨处、布萨处、不失衣界处、饮水处，是名处所相应法。 “方相应者，若和上众僧，随师僧向何方，是名方所。又复方者，佛在王舍城中，月尽十五日说戒时众僧皆来集。佛问：‘汝等从何处来？’诸比丘说其方所，是名为方。东方有罗睺跋陀塔，南方有处所名多奴，西方有处所名书毗陀楼陀，北方有处所名无至罗毗阇。此四处最是边方，通律师得五人受戒。是名方所相应法。 “国土相应法者，阿槃提国通律师五人得受具足，阿犯干提热得数数洗，亦听两三重皮作革屣着。尔时诸比丘雪山中夏安居，身体剥坏，来到佛所。佛闻已，‘如此国土听着富罗复衣。’有二比丘，一名乌嗟罗、二名三摩跎，来到佛所白言：‘诸比丘有种种性、种种国土人出家，用不正音坏佛经义，愿世尊听我用阐提之论正佛经义。’佛言：‘我法中不贵浮华之言语，虽质朴不失其义，令人受解为要。’尔时世尊在毗舍离。世俭谷贵乞食难得，诸比丘乘神通力至岂伽国乞食。彼国人恶贱道人，持食着地不过手中。有诸比丘往白世尊。佛言：‘虽非手受，施心已竟，可取食之。’是名国土相应法。 “自恣相应法者，一人心念口言。二人 现代汉语译本 为生病的比丘指定羯磨（Karma）净地作为饮食之处。如果有客比丘来到，寺院的主人应该告知其不净之处、僧房之处、结大界之处、清净厨房之处、布萨（Posadha）之处、不失衣界之处、饮水之处，这被称为处所相应法。 ‘方相应’是指，如果和尚（Upadhyaya）和众僧跟随师僧前往任何方向，这被称为方所。此外，‘方’是指，佛陀在王舍城（Rajagrha）中，每月十五日说戒时，众僧都来聚集。佛陀问：‘你们从何处来？’诸比丘说出他们的方所，这被称为方。东方有罗睺跋陀塔（Rahula-bhadra Stupa），南方有处所名为多奴（Tanu），西方有处所名为书毗陀楼陀（Surpitarudra），北方有处所名为无至罗毗阇（Anujiravisaja）。这四个地方是最边远的地方，通晓戒律的律师五人即可在此受戒。这被称为方所相应法。 ‘国土相应法’是指，在阿槃提国（Avanti），通晓戒律的律师五人即可受具足戒；在阿犯干提热（Avamgandhi），可以频繁洗浴，也允许穿两三层皮革制作的鞋子。当时，一些比丘在雪山中安居，身体皮肤破损，来到佛陀处。佛陀听后说：‘在这样的国土，允许穿富罗复衣（Phullavastra）。’有两位比丘，一名乌嗟罗（Uccala），一名三摩陀（Samatha），来到佛陀处禀告说：‘诸比丘有各种姓、来自各种国土，用不正的语音破坏佛经的意义，希望世尊允许我们用阐提（Chandala）的论述来纠正佛经的意义。’佛陀说：‘我的法中不重视浮华的言语，即使质朴，只要不失去其意义，能让人理解接受才是重要的。’当时，世尊在毗舍离（Vaisali）。世道衰败，谷物昂贵，乞食难以获得，诸比丘凭借神通力前往岂伽国（Kikata）乞食。那个国家的人厌恶轻贱道人，把食物放在地上，不递到手中。有比丘将此事禀告世尊。佛陀说：‘即使不是手受，施舍的心意已经完成，可以取食。’这被称为国土相应法。 ‘自恣相应法’是指，一人心念口言。二人