English
English version: The Pusa (Pusa, Sangha assembly for reciting precepts), after a single announcement, can be performed by four or more people. In the place of the Pusa, the junior Bhikkhu (monk) should sweep the ground; this is called the Dharma (law) corresponding to the Pusa. ‘Corresponding to Desire’ refers to when the World-Honored One (世尊) told the Bhikkhus (monks): ‘You should announce purity. After announcing purity, the Sangha (僧团) will perform the Pusa today.’ If there is a sick Bhikkhu who cannot come, he is allowed to participate by giving ‘Yu’ (欲, consent), and someone should be sent to collect it. This is called the Dharma corresponding to ‘Desire’. If there is a reason to give ‘Yu’, it should be given; if there is no reason, one should go in person. There are five situations for giving ‘Yu’, as mentioned above. ‘Corresponding to the Person Taking Desire’ refers to if the person taking ‘Yu’ encounters various difficulties and cannot come, then the person taking ‘Yu’ is pure, and the Sangha is also pure; this is called corresponding to the person taking ‘Yu’. ‘Corresponding to Purity’ refers to if a sick Bhikkhu cannot come in person, he declares his purity; this is called the Pusa corresponding to purity. In the Zi chi (自恣, Sangha's self-surrender ceremony), one can say that one gives pure ‘Desire’; in other cases, when giving ‘Desire’, one can directly say giving ‘Desire’ without saying purity. This is called ‘Desire’ being pure. If the person taking ‘Yu’ encounters difficulties and cannot go, it is called pure taking of ‘Yu’; this is called the Dharma corresponding to the person taking ‘Yu’ being pure. The various precepts mentioned above should be sought in the Bhikkhu Sutra (比丘经), Bhikkhuni Sutra (比丘尼经), Matrka Sutra (摩得勒伽经, Mother Treatise), Ekottara Agama (增一经), and various Khandhaka Sutras (诸干度经). If it agrees with the meaning of these five Sutras, it should be accepted and practiced; if it does not agree, it should be put aside and not practiced. One should also investigate the Dharma, from one cause, two restrictions, and three restrictions, to general statements, brief statements, offenses, and non-offenses, all must correspond to these five types of Sutras. In these five Sutras, the causes, precepts, and heavy precepts should be compared and sought. What is called ‘general’? Bhikkhu represents all Bhikkhus; this is called ‘general’. What is called ‘brief statement’? The statements in the beginning, middle, and end, as long as they make the meaning clear, this is called ‘brief’. ‘Extensive statement’ refers to if a Bhikkhu tells other Bhikkhus his understanding of the Dharma, saying that he heard such a statement from the Buddha. The listener must not deny what he said, nor should he immediately adopt it, but should compare his understanding with the five Sutras. If it corresponds to the Sutras, one should say: ‘What the Elder said is very good, please accept and practice it well, and you should often widely proclaim it to others in this way.’ If it does not correspond to the five Sutras, --------------------------------------------------------------------------------
Chinese
应谏之：‘长老所说不应受持，亦莫广为人说。更求胜解。’是名第一广。第二广者，自云从众僧边闻，亦向他人说其所解。闻者亦如上，不非不受取，五经验之。是名第二广。第三广者，若有比丘自云从三人边闻，亦向余比丘说其所解。此闻者受不受，亦推五部经中验之。是名第三广。第四广者，复有比丘自称，我从二大德比丘边闻如是说，亦向余人说其所解。彼闻比丘受不受，亦应如上验之。是名第四广。广有二种：一者广文、二者广义，是名为四广。复更略明应不应义。应者，铁钵、瓦钵、优伽国钵、优伽奢国钵、毗舍离国黑钵、舍卫国赤钵。钵虽有六种，其实铁、瓦二也，是名钵相应钵。不相应钵者，栴檀钵、尸舍婆木钵、石钵、金钵、银钵、琉璃钵、玉钵、七宝钵，是名不相应，是故言相应不相应也。 “彼人应此人不应。应者，比丘畜长钵得满十日。不应者，比丘尼畜长钵不得过一日。是名不应。此是彼人应此人不应。 “尔所人应尔所不应者，若钵破过五缀，更求新钵受持者，要四人中白二羯磨受持，三人已下不得。是名尔许人应尔许人不应。 “齐量应不齐量不应。应者，升半已上至二升半，是名应。不应者，不满升半、过二升半，是名不应。以是义故，言齐量相应不相应也。 现代汉语译本 应谏之：‘长老所说不应接受和坚持，也不要广泛地为人宣说。应该进一步寻求更胜一筹的理解。’这叫做第一种‘广’（广传）。第二种‘广’是，自己声称是从众僧那里听来的，也向他人讲述自己所理解的。听闻者也像上面所说的那样，不反对也不接受，而是用五部经来验证。这叫做第二种‘广’。第三种‘广’是，如果有比丘声称自己是从三位比丘那里听来的，也向其他比丘讲述自己所理解的。听闻者接受还是不接受，也应该在五部经中验证。这叫做第三种‘广’。第四种‘广’是，又有比丘声称，‘我是从两位大德比丘那里听来这样说的’，也向其他人讲述自己所理解的。那些听闻的比丘接受还是不接受，也应该像上面那样验证。这叫做第四种‘广’。‘广’有两种：一是广传文字，二是广传义理，这叫做四种‘广’。 再简略地说明‘应’与‘不应’的含义。‘应’是指：铁钵（用铁制成的钵）、瓦钵（用瓦制成的钵）、优伽国钵（产自优伽国的钵）、优伽奢国钵（产自优伽奢国的钵）、毗舍离国黑钵（产自毗舍离国的黑色钵）、舍卫国赤钵（产自舍卫国的红色钵）。钵虽然有六种，但实际上是铁钵和瓦钵两种，这叫做与钵相应的钵。不相应的钵是指：栴檀钵（用栴檀木制成的钵）、尸舍婆木钵（用尸舍婆木制成的钵）、石钵（用石头制成的钵）、金钵（用金子制成的钵）、银钵（用银子制成的钵）、琉璃钵（用琉璃制成的钵）、玉钵（用玉石制成的钵）、七宝钵（用七种宝物制成的钵），这叫做不相应的钵。因此，才说相应与不相应。 ‘某人应，某人不应’。‘应’是指：比丘蓄积长钵可以满十日。‘不应’是指：比丘尼蓄积长钵不得超过一日。这叫做‘某人应，某人不应’。 ‘尔许人应，尔许人不应’是指：如果钵破损超过五个缀补的地方，想要更换新的钵并接受使用，需要四个人中进行白二羯磨（一种僧团仪式）才能接受使用，少于三人则不可以。这叫做‘尔许人应，尔许人不应’。 ‘齐量应，不齐量不应’。‘应’是指：容量从一升半以上到二升半，这叫做‘应’。‘不应’是指：不满一升半、超过二升半，这叫做‘不应’。因为这个缘故，才说容量相应与不相应。
English
English version He should be advised: ‘The Elder’s words should not be accepted or upheld, nor should they be widely proclaimed to others. Seek further for a superior understanding.’ This is called the first ‘Extent’ (spreading). The second ‘Extent’ is when one claims to have heard it from the Sangha (community of monks) and also explains their understanding to others. Those who hear it should, as above, neither reject nor accept it, but examine it through the five Agamas (collection of early Buddhist texts). This is called the second ‘Extent’. The third ‘Extent’ is when a Bhikshu (monk) claims to have heard it from three Bhikshus (monks) and also explains their understanding to other Bhikshus (monks). Whether those who hear it accept it or not, it should also be examined in the five Agamas (collection of early Buddhist texts). This is called the third ‘Extent’. The fourth ‘Extent’ is when another Bhikshu (monk) claims, ‘I heard it said thus from two great virtuous Bhikshus (monks),’ and also explains their understanding to others. Whether those Bhikshus (monks) who hear it accept it or not, it should also be examined as above. This is called the fourth ‘Extent’. There are two kinds of ‘Extent’: one is spreading the text, and the other is spreading the meaning. These are called the four ‘Extents’. To further briefly explain the meanings of ‘appropriate’ and ‘inappropriate’. ‘Appropriate’ refers to: an iron bowl (a bowl made of iron), a clay bowl (a bowl made of clay), a bowl from Ugga country (a bowl from Ugga country), a bowl from Uggavesa country (a bowl from Uggavesa country), a black bowl from Vesali country (a black bowl from Vesali country), a red bowl from Savatthi country (a red bowl from Savatthi country). Although there are six kinds of bowls, in reality, there are only two: iron and clay. These are called bowls that are appropriate. Inappropriate bowls are: a sandalwood bowl (a bowl made of sandalwood), a Sissava wood bowl (a bowl made of Sissava wood), a stone bowl (a bowl made of stone), a gold bowl (a bowl made of gold), a silver bowl (a bowl made of silver), a crystal bowl (a bowl made of crystal), a jade bowl (a bowl made of jade), a seven-jeweled bowl (a bowl made of seven jewels). These are called inappropriate bowls. Therefore, it is said that there are appropriate and inappropriate bowls. ‘A certain person is appropriate, a certain person is inappropriate.’ ‘Appropriate’ refers to: a Bhikshu (monk) may keep a large bowl for up to ten days. ‘Inappropriate’ refers to: a Bhikshuni (nun) may not keep a large bowl for more than one day. This is called ‘a certain person is appropriate, a certain person is inappropriate.’ ‘So many people are appropriate, so many people are inappropriate’ refers to: if a bowl is broken with more than five repairs, and one wants to obtain a new bowl and accept it for use, it requires a white second Karma (a type of Sangha ritual) among four people to accept it for use; it is not allowed with fewer than three people. This is called ‘so many people are appropriate, so many people are inappropriate.’ ‘A certain measure is appropriate, an uncertain measure is inappropriate.’ ‘Appropriate’ refers to: a capacity from one and a half Sheng (a unit of volume) up to two and a half Sheng (a unit of volume). This is called ‘appropriate’. ‘Inappropriate’ refers to: less than one and a half Sheng (a unit of volume), or more than two and a half Sheng (a unit of volume). This is called ‘inappropriate’. For this reason, it is said that there are appropriate and inappropriate measures. --------------------------------------------------------------------------------
Chinese
“是色应是色不应者，受熏色应，不受熏色不应。是名色相应不相应。 “或时应或时不应。应者，若为贼劫水㵱若堕地破若失，如是人者应语父母亲里眷属索，是名应。若不为水㵱贼劫堕地破失，语父母亲里眷属索者，是名不应。是名人应不应。 “衣相应不相应。应者，十种衣财应。不应者，上色衣锦衣白色衣着䰅衣，如是等众多皆不相应。是名衣不应。三衣，独受持一衣亦不应，乃至头有䰅钦婆罗衣亦不应。 “有时中应有时中不应。若为贼急水㵱火烧若忘失，如是时中应语父母兄弟亲里，若不如此不应语求索也。是名是时应是时不应。 “僧竭支相应者，极短过系腰下一搩手作，法令覆两乳柱腋下，是名相应。不相应者，过限短作不相应。衬身衣者，暮卧时齐咽覆脚，但使莫污外净衣，是为齐量。覆疮衣长四肘广二肘。雨浴衣长二搩手半。净体巾长一搩手广一搩手。净面巾长结卷一肘广亦结卷一肘。净眼巾纵广皆自一搩手。是名此应此不应。 “尔所人应尔所人不应。应者四人三人，二人不应，是名尔所人应尔所人不应。或时应或时不应。应者从自恣后一月中得受迦絺那衣，过是不得受，是名或时应或时不应。有色应有色不应，佛所听者应，佛所不听者不应，是名有色 现代汉语译本 ‘如果是色应该，什么色不应该呢？受过熏染的色是应该的，未受熏染的色是不应该的。这叫做色相应与不相应。’ ‘有时应该，有时不应该。应该的情况是，如果被盗贼抢劫、被水冲走、掉在地上摔坏或丢失，这样的人应该告诉父母亲戚眷属去寻找，这叫做应该。如果不被水冲走、盗贼抢劫、掉在地上摔坏或丢失，却告诉父母亲戚眷属去寻找，这叫做不应该。这叫做人应该与不应该。’ ‘衣服相应与不相应。应该的情况是，十种衣物财物是应该的。不应该的情况是，染色的衣服、锦衣、白色衣服、穿着有毛边的衣服，像这些等等很多都是不相应的。这叫做衣服不相应。三衣，单独受持一件衣服也是不应该的，乃至头上戴着毛毡钦婆罗衣也是不应该的。’ ‘有时之中应该，有时之中不应该。如果是被盗贼紧急抢劫、被水冲走、被火烧毁或者遗忘丢失，在这样的情况下应该告诉父母兄弟亲戚，如果不是这样就不应该告诉他们去求索。这叫做这时应该，这时不应该。’ ‘僧伽梨相应的情况是，极短的僧伽梨，长度超过系在腰下的一拃手，制作时要能够覆盖两乳柱和腋下，这叫做相应。不相应的情况是，超过限定的长度或者制作得太短，都是不相应的。贴身内衣，晚上睡觉时长度齐颈部并能覆盖到脚，只要不弄脏外面的干净衣服，这就是合适的长度。覆盖疮口的衣服长四肘，宽二肘。雨浴衣长两拃手半。净体巾长一拃手，宽一拃手。净面巾长（打结卷起后）一肘，宽也（打结卷起后）一肘。净眼巾的纵向和横向都是一拃手。这叫做这个应该，这个不应该。’ ‘某些人应该，某些人不应该。应该的情况是四个人、三个人，两个人是不应该的，这叫做某些人应该，某些人不应该。有时应该，有时不应该。应该的情况是从自恣日后一个月内可以接受迦絺那衣（Kāṭhina，功德衣），超过这个时间就不能接受，这叫做有时应该，有时不应该。有些颜色应该，有些颜色不应该，佛陀允许的颜色是应该的，佛陀不允许的颜色是不应该的，这叫做有些颜色’