English
English version: Likuta-citta delights in the extraordinary. Once, in Rajagrha, I gathered with twelve hundred and fifty bhiksus (monks), and we used a lottery to select someone to uphold the Dharma after the Tathagata's (Buddha's epithet) passing. I drew the lot at that time. The reason for this was that I was unmatched in debate, hence I drew the lot. If someone asks, 'Who is not heavily stained by the five sensual desires (panca kama guna)?' you should say it is I. Why? Because I have attained liberation from the three realms of existence (tri-bhava). If someone asks, 'Who can accomplish the roots (indriya), powers (bala), factors of enlightenment (bojjhanga), and the path (marga)?' I can roar like a lion in this regard. Why? Because I truly see all suffering's origin (duhkha-samudaya), cessation (nirodha), escape (nissarana), and know the taste (assada), know the danger (adinava) as they really are. Desire is like a pit of fire, even like a spear; the faults of desire are also like this. I have forever cut off love and greed. My mind is focused on liberation and nirvana (nirvana), as swift as water from a mountaintop, discarding defiled things like spitting out mucus. I extensively cultivate the four foundations of mindfulness (catasso satipatthanas) up to the Noble Eightfold Path (ariya atthangika magga), and I am free to enter and exit the samadhi of the eight liberations (attha vimokkha). I am free and unhindered in supernatural powers (abhinna). Bhagavan (Blessed One)! I can fully understand all the various minds of beings, both defiled and undefiled, and I know the past countless lifetimes of beings. Bhagavan! With divine eye (dibba-cakkhu) surpassing human eyes, I see beings dying here and being born there. I have exhausted all defilements, and my mind is liberated, and my wisdom is liberated.' Kasyapa (Kasyapa) said, 'Fellow bhiksus and the group of six monks (chabbaggiya)! Do not think that I am praising my own virtues. All my merits have already been abandoned, let alone false fame. The reason for saying this is to benefit all beings in the long night.' The Buddha (Buddha) said to Kasyapa, 'Excellent, excellent! Kasyapa! The things you can benefit, no other sravaka (disciple) besides me can do. You can have compassion for the group of six monks, pity their ignorance, and have them repent.' At that time, Upali (Upali) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, bowed to the Buddha, asking the Bhagavan, 'Do all Buddhas establish the full precepts upon good conduct?' The Buddha told Upali, 'Not all Buddhas establish' --------------------------------------------------------------------------------
Chinese
之。所以立者，为五浊众生建立之耳。五浊者，所谓劫浊、命浊、众生浊、业浊、烦恼浊。过去未来诸佛亦复如是。我今五浊恶世，是故制之。’优波离问佛：‘几处得建立善法上受具满足？’佛告优波离：‘五处满足。何等为五？一者最后边身；二者婆醯破罗伽至婆勒伽，先得须陀洹果者是；三者随顺苏陀夷，诸漏已尽心得解脱；四者难陀放牛儿；五者今迦叶。如来受具戒，非余声闻。优波离！此五处建立善法上受具而得满足。’‘世尊！有几处白四羯磨受具而得满足？’佛言：‘有五处而得满足。一者和上如法；二者二阿阇梨如法；三者七僧清净；四者羯磨成就；五者众僧和合与欲。优波离！此五处不成就，不名满足。此中有四种受具，从善来乃至白四是也。 “‘比丘尼亦有四种受具：一者如摩登祇女是；二者师法是；三者遣使现前是；四者白四羯磨是。敕听受具、上受具，此二皆作建立善法上受具名说，比丘尼上受具亦建立善法上受具名说。是名受具。不受具者，异于上受具，名不受具。若声闻用善来语授人戒者，不成受具。用三语授人戒，亦不得受具。白四羯磨唱不成就者，亦不得受具。非法僧，亦不得受具。何者名非法僧？不就戒场、先羯磨后白，又复更作余羯磨，皆名非法僧。离佛离法离毗尼受 现代汉语译本：佛说：‘我之所以设立这些规定，是为了五浊恶世的众生而设立的。五浊指的是劫浊、命浊、众生浊、业浊和烦恼浊。过去和未来的诸佛也是这样做的。我现在处于五浊恶世，所以才制定这些规定。’ 优波离（Upali，佛陀十大弟子之一，持戒第一）问佛：‘在哪些情况下，善法可以建立，并且受具足戒才能圆满？’ 佛告诉优波离：‘有五种情况可以圆满。第一种是最后边身（指不再投生于三恶道的人）；第二种是婆醯破罗伽（Bahika，人名）至婆勒伽（Balika，人名），他们先证得须陀洹果（Srotapanna，小乘初果）；第三种是随顺苏陀夷（Sudinna，人名），他诸漏已尽，心得解脱；第四种是难陀（Nanda，人名）放牛儿；第五种是今迦叶（Kasyapa，人名）。如来（Tathagata，佛的称号之一）受具足戒，不同于其他声闻（Sravaka，听闻佛法而修行的弟子）。优波离！这五种情况建立善法，受具足戒才能圆满。’ ‘世尊！在哪些情况下，通过白四羯磨（Jnapti-caturtha-karma，一种僧团仪式）受具足戒才能圆满？’ 佛说：‘有五种情况可以圆满。第一是和尚（Upadhyaya，戒师）如法；第二是两位阿阇梨（Acarya，导师）如法；第三是七位僧人清净；第四是羯磨成就；第五是众僧和合同意。优波离！这五种情况不成就，就不能称为圆满。这里有四种受具足戒的方式，从善来比丘（Ehi-bhikkhu，佛以“善来”直接度化的比丘）乃至白四羯磨都是。’ ‘比丘尼（Bhikkhuni，女性出家人）也有四种受具足戒的方式：第一种是像摩登祇女（Matangi，人名）那样；第二种是师法（通过尼师传授）；第三种是派遣使者到佛前受戒；第四种是白四羯磨。敕听受具和上受具，这两种都可以称为建立善法，受具足戒。比丘尼的上受具也可以称为建立善法，受具足戒。这叫做受具足戒。不受具足戒的情况，与上受具足戒不同，称为不受具足戒。如果声闻用“善来”语授人戒，不能成就受具足戒。用三种语言授人戒，也不能得受具足戒。白四羯磨唱诵不成就，也不能得受具足戒。非法的僧团，也不能得受具足戒。什么叫做非法僧团？不按照戒场规定、先羯磨后禀白，或者又做了其他的羯磨，都叫做非法僧团。离开佛、离开法、离开毗尼（Vinaya，戒律）受戒，
English
English version: The Buddha said, 'The reason I establish these rules is for the sentient beings in the world of the five turbidities. The five turbidities are the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of living beings, and the turbidity of life. The Buddhas of the past and future also do the same. I am now in the evil world of the five turbidities, so I establish these rules.' Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha, 'Under what circumstances can good Dharma be established, and the acceptance of the full precepts be perfected?' The Buddha told Upali, 'There are five circumstances in which it can be perfected. The first is the last bodily existence (referring to someone who will no longer be reborn in the three evil realms); the second is Bahika (person's name) to Balika (person's name), who first attained the Srotapanna fruit (the first fruit of the Hinayana path); the third is Sudinna (person's name), who has exhausted all outflows and whose mind has attained liberation; the fourth is Nanda (person's name), the cowherd; the fifth is now Kasyapa (person's name). The Tathagata (one of the titles of the Buddha) receives the full precepts, which is different from other Sravakas (disciples who practice by listening to the Buddha's teachings). Upali! In these five circumstances, establishing good Dharma and receiving the full precepts can be perfected.' 'World Honored One! Under what circumstances can the acceptance of the full precepts be perfected through Jnapti-caturtha-karma (a Sangha ritual)?' The Buddha said, 'There are five circumstances in which it can be perfected. The first is that the Upadhyaya (preceptor) is in accordance with the Dharma; the second is that the two Acaryas (teachers) are in accordance with the Dharma; the third is that the seven monks are pure; the fourth is that the Karma is accomplished; the fifth is that the Sangha is harmonious and agrees. Upali! If these five circumstances are not accomplished, it cannot be called perfection. Here, there are four ways to receive the full precepts, from Ehi-bhikkhu (a bhikkhu directly ordained by the Buddha with the words 'Come, Bhikkhu') to Jnapti-caturtha-karma.' 'Bhikkhunis (female renunciants) also have four ways to receive the full precepts: the first is like Matangi (person's name); the second is through the teacher's method (transmission through a female preceptor); the third is by sending a messenger to the Buddha to receive the precepts; the fourth is through Jnapti-caturtha-karma. The ordination by command and the higher ordination, both of these can be called establishing good Dharma and receiving the full precepts. The higher ordination of Bhikkhunis can also be called establishing good Dharma and receiving the full precepts. This is called receiving the full precepts. The situation of not receiving the full precepts is different from the higher ordination and is called not receiving the full precepts. If a Sravaka uses the words 'Come' to ordain someone, the acceptance of the full precepts is not accomplished. If someone is ordained using three phrases, they also cannot receive the full precepts. If the recitation of Jnapti-caturtha-karma is not accomplished, they also cannot receive the full precepts. An illegal Sangha also cannot confer the full precepts. What is called an illegal Sangha? Not following the rules of the ordination platform, performing the Karma before the announcement, or performing other Karmas, all of these are called an illegal Sangha. Receiving ordination apart from the Buddha, apart from the Dharma, and apart from the Vinaya (precepts), --------------------------------------------------------------------------------
Chinese
具，亦不得具。年不满二十，不得受具，若受亦不得具。若无和上、若二和上、若三乃至众多作和上，亦不得受具。 “‘若受戒者、若和上隐身不现，亦不得受具。十数众僧虽满，若一隐不现、若受戒者不现，亦不得受具。外更不结大界，直结小界，亦不得受具。若和上、众僧、受戒人互在界内外，亦不得受具。有十三种人，不得作和上、受具：若在家受优婆塞戒若毁破一，有受八斋毁一，若受沙弥十戒毁一，如此人者，后出家亦不得戒，亦不得作和上。二者若出家在家破比丘尼净行，亦不得作和上。三者为衣食故，自剃头着袈裟诈入僧中与僧同法事，此亦不得作和上。四者若有外道人于佛法中出家，后时厌道，不舍戒而去，从外道中还来欲在法中，佛不听此人在于僧中，亦不得作和上。五者黄门不得作和上。六者杀父。七者杀母。八者出佛身血。九者杀真人罗汉。十者破和合僧。十一者若非人变形为人者名为非人。十二者若畜生道变形为人者。十三者二根人。如是十三种，不任作和上。何以故？是人无戒故。’” 毗尼母经卷第一 大正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第二 失译人名今附秦录 “尼遣使受戒中，佛在世时唯有一女得。所以得者，但 现代汉语译本 ‘受具足戒（Upasampada，佛教出家众所受的最高等级戒律）的人，也不得不具足（指戒腊、资格等）。年龄不满二十岁，不得受具足戒，即使受了也不得具足。如果没有羯磨阿阇梨（Karmacarya，戒师）、或者只有两位羯磨阿阇梨、或者三位乃至众多羯磨阿阇梨作为羯磨阿阇梨，也不得受具足戒。 ‘如果授戒者、羯磨阿阇梨隐身不出现，也不得受具足戒。十位僧众虽然满足人数，如果有一位隐身不出现、或者受戒者不出现，也不得受具足戒。在界（Sima，结界，举行宗教仪式的区域）外另外结大界，只结小界，也不得受具足戒。如果羯磨阿阇梨、僧众、受戒人在界内外互相不在同一区域，也不得受具足戒。有十三种人，不得作为羯磨阿阇梨、受具足戒：如果在家人受优婆塞戒（Upasaka，在家男居士所受的戒律）后毁犯其中一条，或者受八斋戒（Astanga-sila，一日一夜持守的八条戒律）后毁犯其中一条，或者受沙弥十戒（Sramanera，出家男众最初受持的十条戒律）后毁犯其中一条，这样的人，后来出家也不得戒，也不得作为羯磨阿阇梨。第二种是如果出家或在家的人破比丘尼（Bhikkhuni，女性出家众）的清净行，也不得作为羯磨阿阇梨。第三种是为了衣食的缘故，自己剃头穿袈裟，假装进入僧团中，与僧团一同进行法事，这样的人也不得作为羯磨阿阇梨。第四种是如果有外道人在佛法中出家，后来厌倦佛道，不舍弃戒律而离开，从外道中回来想要在佛法中，佛不允许此人在僧团中，也不得作为羯磨阿阇梨。第五种是黄门（Pandaka，性机能不全者）不得作为羯磨阿阇梨。第六种是杀父者。第七种是杀母者。第八种是出佛身血者。第九种是杀真人阿罗汉（Arhat，已证得最高果位的修行者）者。第十种是破坏和合僧团者。第十一种是非人变形为人者，名为非人。第十二种是畜生道变形为人者。第十三种是二根人（ उभयव्यञ्जन，具有两性性征的人）。像这十三种人，不能担任羯磨阿阇梨。为什么呢？因为这些人没有戒律的缘故。’ 《毗尼母经》卷第一 大正藏第 24 册 No. 1463 《毗尼母经》 《毗尼母经》卷第二 失译人名今附秦录 ‘尼（Bhikkhuni，女性出家众）派遣使者受戒的情况中，佛陀在世时只有一位女性得到允许。她之所以能够得到允许，只是因为……’