English
English version ‘If a color is appropriate, what color is inappropriate? A color that has been dyed is appropriate; a color that has not been dyed is inappropriate. This is called color being corresponding and non-corresponding.’ ‘Sometimes it is appropriate, sometimes it is not. It is appropriate if one is robbed by thieves, swept away by water, falls and breaks, or is lost. Such a person should tell their parents, relatives, and family to search for it. This is called appropriate. If one is not swept away by water, robbed by thieves, does not fall and break, or is not lost, yet tells their parents, relatives, and family to search for it, this is called inappropriate. This is called a person being appropriate and inappropriate.’ ‘Clothing being corresponding and non-corresponding. It is appropriate if it is one of the ten types of clothing and possessions. It is inappropriate if it is dyed clothing, brocade clothing, white clothing, or clothing with fringes. Many such things are non-corresponding. This is called clothing being non-corresponding. The three robes, or holding only one robe, are also inappropriate, even wearing a felt Kimpala (kambala, 毛毡) robe on the head is inappropriate.’ ‘Sometimes it is appropriate, sometimes it is not. If one is urgently robbed by thieves, swept away by water, burned by fire, or forgets and loses something, in such cases, one should tell their parents, brothers, and relatives. If it is not like this, one should not tell them to seek it. This is called being appropriate at this time and inappropriate at that time.’ ‘The Sanghati (saṃghāṭī, 僧伽梨) being corresponding: an extremely short Sanghati, longer than a handspan below the waist, made so that it covers both breasts and armpits, is called corresponding. Being non-corresponding: exceeding the limit or being made too short is non-corresponding. The undershirt, when sleeping at night, should reach the neck and cover the feet, but should not soil the clean outer robe; this is the appropriate length. A robe to cover wounds should be four cubits long and two cubits wide. A bathing robe should be two and a half handspans long. A body-cleaning cloth should be one handspan long and one handspan wide. A face-cleaning cloth should be one cubit long (when knotted and rolled up) and one cubit wide (when knotted and rolled up). An eye-cleaning cloth should be one handspan in both length and width. This is called this being appropriate and this being inappropriate.’ ‘So many people being appropriate, so many people being inappropriate. It is appropriate for four people or three people; it is inappropriate for two people. This is called so many people being appropriate, so many people being inappropriate. Sometimes it is appropriate, sometimes it is not. It is appropriate to receive the Kathina (Kāṭhina, 功德衣) robe within one month after the Self-Soothing Day (Pravāraṇā, 自恣日); it is not appropriate to receive it after this time. This is called sometimes being appropriate, sometimes being inappropriate. Some colors are appropriate, some colors are not. Colors permitted by the Buddha are appropriate; colors not permitted by the Buddha are inappropriate. This is called some colors’ --------------------------------------------------------------------------------
Chinese
应有色不应。有齐量应有齐量不应，应者泥洹僧踝上三指应，过是长不应，是故名应不应。行路法，前安居后安居，随向何处好，应行向安居处。安居处，后有缘乞七日法，是亦应行。安居前后一月，是亦应行。不应行者，夏中无缘不应乞七日，冬中无缘不应行。是名应行不应行。 “人应不应者，过度长、过度短。有诸难，师僧不具。是名不应。应者，不长不短、年满二十、无诸难、师僧清净具足，是名应。是故名人应不应。 “房应不应。应者，僧如法施地，地处无诸难，作应齐量，是名应。不应者，僧不如法与地，地处有诸难，作过量所求甚多令檀越讥嫌，是名不应。此是房应不应。 “犯毗尼者，七聚犯干度，是此七聚法应一一推其所犯缘，复应推此罪当云何忏悔而得灭除，复应知起此罪时，初夜竟夜何时中起，复是二夜中起耶，复应更推前食、后食、昼日犯？所起犯，为因人、为因法？初夜所犯者，不应受用而受用是也。夜犯者，比丘为比丘尼说法犯也。二夜犯者，共未受具人过二夜，明相未现不起不出，是名为犯。中前犯者，中前洗足以油涂足入聚落，除病犯也。后食犯者，先受人请中食，后更余处受请，不语比座去，是名犯也。昼日犯者，若比丘昼日露处胁着地卧，是名为犯。复有 现代汉语译本： ‘应’与‘不应’：对于颜色，应该有所选择。对于齐量（合适的尺寸），应该有所选择。所谓的‘应’，是指泥洹僧（涅槃僧，指已证得涅槃的比丘）的僧裙长度应在脚踝上三指的范围内，超过这个长度就不‘应’。因此，这被称为‘应不应’。 行路的方法：先在安居处（雨季的住所）安顿下来，然后再去其他地方。如果知道哪里适合安居，就应该前往那里安居。在安居处，如果之后有因缘需要请七日假，这也是应该允许的。安居前后的一个月，也是应该允许的。不应该允许的情况是：在夏季没有特殊原因却要请七日假，在冬季没有特殊原因却要出行。这被称为‘应行不应行’。 ‘人应’与‘不应’：过度高大或过度矮小的人，或者有各种困难，或者师僧（导师）不具备资格，这些都是‘不应’。‘应’是指：不高不矮，年满二十岁，没有各种困难，师僧清净且具备资格，这才是‘应’。因此，这被称为‘人应不应’。 ‘房应’与‘不应’：‘应’是指：僧团如法地布施土地，土地所在之处没有各种灾难，建造符合规定的尺寸，这才是‘应’。‘不应’是指：僧团不如法地给予土地，土地所在之处有各种灾难，建造超出规定的尺寸，索求过多导致施主不满，这就是‘不应’。这就是‘房应不应’。 ‘犯毗尼’（违犯戒律）的情况：七聚（七种罪行类别）的犯干度（根本罪），对于这七聚的戒律，应该一一推究其所犯的因缘，并且应该推究此罪应当如何忏悔才能得以消除，还应该知道犯此罪时，是在初夜、竟夜（深夜）还是何时犯的，或者是在两个夜晚之间犯的？还应该进一步推究是在前食（上午）、后食（下午）、还是昼日（白天）犯的？所犯的罪，是因为人还是因为法？在初夜所犯的罪，是不应该受用而受用了。在夜间犯的罪，是比丘为比丘尼说法。在两个夜晚之间犯的罪，是与未受具足戒的人共同度过两个夜晚，直到天亮还没有离开。在中前（中午之前）犯的罪，是在中午之前洗脚，用油涂抹脚，然后进入村落，除非是为了治病。在后食（下午）犯的罪，是先接受了别人的邀请享用午餐，之后又在其他地方接受邀请，却没有告知同座的人就离开了。在昼日（白天）犯的罪，是比丘在白天露天的地方侧卧着地。还有...
English
English version: 'Should' and 'Should Not': Regarding colors, there should be a selection. Regarding 'Qiliang' (appropriate size), there should be a selection. The so-called 'should' refers to the length of the 'Nirvana Sangha's' (Nirvana Sangha, referring to a Bhikkhu who has attained Nirvana) robe should be within three fingers above the ankle; exceeding this length is 'should not'. Therefore, this is called 'Should and Should Not'. The method of traveling: First settle down in the 'Angers' (rainy season residence), and then go to other places. If you know where is suitable for 'Angers', you should go there to settle down. At the 'Angers', if there is a need to ask for a seven-day leave later, this should also be allowed. One month before and after the 'Angers' should also be allowed. What should not be allowed is: asking for a seven-day leave in summer without special reason, and traveling in winter without special reason. This is called 'Should Travel and Should Not Travel'. 'Person Should' and 'Person Should Not': People who are excessively tall or excessively short, or who have various difficulties, or whose 'Shiseng' (mentor) is not qualified, these are 'should not'. 'Should' refers to: not tall or short, being twenty years old, without various difficulties, and the 'Shiseng' being pure and qualified, this is 'should'. Therefore, this is called 'Person Should and Should Not'. 'Room Should' and 'Room Should Not': 'Should' refers to: the Sangha (monastic community) donating land according to the Dharma, the place where the land is located has no disasters, and the construction meets the prescribed dimensions, this is 'should'. 'Should not' refers to: the Sangha giving land unlawfully, the place where the land is located has various disasters, the construction exceeds the prescribed dimensions, and demanding too much causes dissatisfaction among the donors, this is 'should not'. This is 'Room Should and Should Not'. Cases of 'Violating Vinaya' (breaking precepts): The 'Fangan Du' (fundamental sins) of the 'Qiju' (seven categories of offenses), for these seven categories of precepts, one should investigate the causes of the offenses one by one, and one should investigate how this sin should be repented in order to be eliminated, and one should also know when this sin was committed, whether it was in the early night, late night, or when? Or was it committed between two nights? One should also further investigate whether it was committed before the meal (morning), after the meal (afternoon), or during the day? The sin committed, is it because of a person or because of the Dharma? The sin committed in the early night is using what should not be used. The sin committed at night is a Bhikkhu preaching to a Bhikkhuni. The sin committed between two nights is spending two nights with someone who has not received full ordination, and not leaving until dawn. The sin committed before noon is washing feet before noon, applying oil to the feet, and then entering the village, unless it is for medical treatment. The sin committed after the meal is accepting an invitation to have lunch first, and then accepting an invitation elsewhere without telling the people at the same table. The sin committed during the day is a Bhikkhu lying on his side on the ground in an open place during the day. There are also... --------------------------------------------------------------------------------
Chinese
昼日犯者，不着泥洹僧僧竭支，单着袈裟经行。又复弟子与和上阿阇梨过食取食，不中着革屣，是名昼日犯。从法所起犯者，得过人法，不得向白衣说。若同出家人知旧言，不相违者可向说，不应向余者说。复有因法犯者，若授前人经若并诵，授经者授前句，受者接后句诵，如此人者不应授经。不并诵者，上座诵前句竟，下座次应诵上座所诵句，若同时诵不得。不得为女人说法过五六语，不得为覆肩覆头，如是等众多不得为说法，是名因法所犯。因人所犯者，长短过度、不满二十、有遮法、师僧不具亦不清净，非法群品受戒、虚空中受戒、界外受戒、若授十三种非法人戒，受戒不得戒者。一切皆名因人犯也。 “所犯因六处起，应推六处忏悔。有犯因身起非心口，有犯因口非身心，有犯因心非身口，有犯因身心起，有犯因心口起，有犯因身口心起，有犯因贪欲起，有犯因瞋恚起，有犯因愚痴起。有犯是身口愚痴所害，有犯是身口瞋恚所害，有犯是身口贪欲所害。有犯因身非心口者，初波罗夷、故弄阴出精，有犯是不善、有犯是无记，离三衣宿、若故以杖手打人等，比丘皆名身犯。从口所起犯者，第四波罗夷、若共女人淫欲心粗浊语、若瞋恚心语、若自称叹己身以淫欲供养我、若以二无根谤、若毁呰他种姓形貌、 现代汉语译本：白天违犯戒律的人，不应穿着泥洹僧僧竭支（Nivanasamsanghakaccha，指一种内衣），只能穿着袈裟行走。此外，弟子与和尚（和上，Upadhyaya，指亲教师）或阿阇梨（阿阇梨，Acarya，指教授师）一起接受供养时，不应穿着革屣（革屣，皮革制的鞋子），这被称为白天违犯戒律。从法所引起的违犯，可以向有修行的人说，但不得向在家居士说。如果同是出家人，而且是熟人，所说内容不相违背，可以向其说明，不应向其他人说。还有因法而起的违犯，如果给他人传授佛经或者一起诵经，传授经文的人念诵前一句，接受的人接后一句念诵，这样的人不应该传授经文。如果不一起诵经，上座（上座，长老）念诵前一句完毕，下座（下座，年轻的僧人）接着应该念诵上座所念诵的句子，如果同时念诵是不允许的。不得为女人说法超过五六句话，不得为遮盖肩膀和头部的人说法，像这样有很多情况是不可以为之说法的，这被称为因法所犯。因人所犯的戒律，如年龄过大或过小、不满二十岁、有遮法（遮法，受戒的障碍）、师僧不具足或不清净，在不如法的僧团中受戒、在虚空中受戒、在结界之外受戒，或者传授十三种不具备受戒资格的人戒律，受戒者因此无法得到戒体。所有这些都称为因人所犯。 所犯的戒律从六个方面产生，应该从这六个方面进行忏悔。有的违犯是因身体而起，而非心和口；有的违犯是因口而起，而非身和心；有的违犯是因心而起，而非身和口；有的违犯是因身和心而起；有的违犯是因心和口而起；有的违犯是因身、口、心而起；有的违犯是因贪欲而起；有的违犯是因嗔恚而起；有的违犯是因愚痴而起。有的违犯是被身和口以及愚痴所害；有的违犯是被身和口以及嗔恚所害；有的违犯是被身和口以及贪欲所害。有的违犯是因身体而起，而非心和口，比如初犯波罗夷（波罗夷，Parajika，指断头罪）、故意弄出精液，有的违犯是不善业，有的违犯是无记业，离开三衣过夜、或者故意用棍杖或手打人等，比丘（比丘，Bhikkhu，指男性出家人）的这些行为都称为身犯。从口所引起的违犯，比如第四波罗夷、与女人有淫欲之心的粗俗言语、或者嗔恚心的言语、或者自我称赞自己的身体以求得淫欲的供养、或者用两种无根的罪名诽谤他人、或者诋毁他人的种姓和形貌。