English
English version Twenty-four, one should not go; twenty-four, one should pay homage to the Buddha; twenty-five, one should pay respect to the senior monks (those with seniority). There are five things to observe when entering the hall: first, one should pay respect to the senior monks; second, one should not take off one's kasaya (monk's robe) and place it in front of the senior monk before getting up and leaving; third, one should not speak loudly; fourth, one should not gather and talk and laugh; fifth, when the senior monk is expounding the Dharma, one should listen attentively. There are also five things: first, when others are expounding the Dharma, one should not interrupt them even if one has different opinions; second, after they have finished speaking, one should slowly rise and ask questions; third, one should not argue about the scriptures with malicious intent; fourth, one should not angrily lie down on another's seat; fifth, one should reflect on oneself and blame one's own shortcomings. Regarding asking about the scriptures, there are three situations in which one should ask, and three situations in which one should not ask: first, one should ask when the other person is in good health; second, one should ask when the other person is in a good mood; third, one should ask when the other person is expounding the Dharma, according to the circumstances. One should not ask when the other person is unwell; one should not ask if the other person is unhappy; one should not ask when the other person is talking about other matters. 《The Great Bhikshu's Three Thousand Rules of Conduct, Volume 1》 T24 No. 1470 《The Great Bhikshu's Three Thousand Rules of Conduct》 《The Great Bhikshu's Three Thousand Rules of Conduct, Volume 2》 Translated by An Shih-kao, Tripitaka Master from the Parthian Kingdom of the Later Han Dynasty The twelve dhuta (ascetic practices in Buddhism): first, one does not accept invitations from others, but goes out to beg for food every day, and does not accept a portion of food or money from the bhikshu sangha (ordained monks). Second, one stays on the mountain, not in other people's houses or in towns and villages. Third, one does not beg for clothes or bedding from others, and does not accept clothes or bedding given by others, but only takes clothes discarded by the dead in tombs, mends them, and wears them. Fourth, one stays in fields or under trees in the wilderness. Fifth, one eats only one meal a day, which is called sangha senni (a type of diet). Sixth, one does not sleep day or night, but only sits, and when sleepy, one gets up and walks around, which is called sangha nisajja (a type of practice). Seventh, one has only three kasayas, no extra clothes, and does not sleep under a blanket. Eighth, one stays in the cemetery, not in the Buddhist temple, nor among people, one looks at the bones of the dead, and meditates to seek the Way. Ninth, one only wants to be alone, does not want to see people, and does not want to sleep with people. Tenth, one eats fruits and vegetables first, then eats rice, eats --------------------------------------------------------------------------------
Chinese
已不得复食果。十一者但欲露卧，不在树下屋宿。十二者不食肉亦不食醍醐，麻油不涂身。 持锡杖有二十五事：一者为地虫故。二者为年老故。三者为分卫故。四者出入见佛像，不得使头有声。五者不得持杖入众。六者日中后不得复持杖出。七者不得担着肩上。八者不得横着肩上以手悬两头。九者不得手掉前却。十者不得持杖至舍后。十一者三师已持杖出，不得复持杖随出。十二者若四人共行，一人以持杖出，不得复持杖随后。十三者至檀越家，应杖不得离身。十四者至人门时，当三欬嗽不出，应当便去至余处。十五者设人出，应当杖着左肘挟之。十六者杖在室中，不得使着地。十七者当持自近卧床。十八者当取拭之。十九者不得使头有生。二十者欲持杖出，当从沙弥受、若白衣受。二十一者至病瘦家宿，应得暮杖。二十二者远送过去，当得暮杖。二十三者远请行宿，应得暮杖。二十四者行阿其云，应得暮杖。二十五者常当以自近，不得指人若画地作字。 至优婆塞家有五事应往：一者为僧使、二者分卫、三者阿其云、四者请饭、五者疾病死亡。其余一切皆不应往。 比丘为优婆夷说经有五事：一者优婆夷抱小儿来问经，不应持淫意向说。二者设淫意起，不得前取小儿摩弄。三者不得牵坐着边。 四者优婆夷使比丘说麻油术经，当令男子持杨枝与比丘，当持男子手中杨枝者善不应说。五者若优婆塞与优婆夷俱来问经，若优婆塞先去，比丘亦应出，不者非法。 新至比丘有十德：一者礼佛已，当却住问摩摩德姓字、比丘僧几人、日持为姓字。二者上座当礼、下座问讯。三者不得问所止处。四者人与比丘床席卧具，不得呵好丑。五者当求依止阿阇梨。六者当亦供养。七者不得呵经。八者不得自在出入。九者欲扫塔上当报摩波梨。十者欲出去，有卧具当寄主人。 复有五事：一者当忧众事、二者不得妄用寺中净水、三者不得妄至人户、四者不得逆行、五者不得逾越寺中杖木上。 当以十事待新至比丘：一者当避与房。二者当给所须。三者当朝暮往问讯。四者当语国土习俗。五者当教避讳。六者当语乞丐处。七者当语僧教令。八者当语其可食。九者当语县官禁忌。十者当语贼盗，某许可逃、某许不可逃。 新至比丘欲到贤者所自归持作依止阿阇梨，当先自说言：“今我为某远离三师，各去是若干里。今某独来在此，本意欲学，连遇国君不安，故来到是。今自归贤者，当为我作依止阿阇梨。贤者用某自归故，受某甲为弟子，当与某甲共止作弟子，当依某甲与共居，为某甲弟子。贤者当用法故， 现代汉语译本 四、如果一位优婆夷（Upasika，女居士）想让比丘（bhikkhu，出家男众）传授关于麻油的咒术，当有男子拿着杨枝（一种清洁牙齿的树枝）给比丘时，如果拿着杨枝的男子是善良之人，比丘就不应该传授此术。五、如果优婆塞（Upasaka，男居士）和优婆夷一同来请教佛法，如果优婆塞先离开，比丘也应该离开，否则就是不如法的行为。 新来的比丘有十种应遵守的规矩：一、礼佛完毕后，应当退到一旁，询问寺院住持（摩摩德）的姓名、寺中比丘的数量，以及日常持诵的经文。二、应当礼敬上座比丘，向下座比丘问候。三、不得打听他人居住的地方。四、别人给比丘床铺坐具等物品时，不得挑剔好坏。五、应当寻求一位可以依止的阿阇梨（Acariya，导师）。六、应当供养阿阇梨。七、不得诋毁经文。八、不得随意出入。九、想要清扫佛塔时，应当禀告寺院管理者（摩波梨）。十、要离开时，如果有卧具寄放在寺院，应当寄放在主人处。 还有五件事需要注意：一、应当关心大众的事情；二、不得随意使用寺院中的净水；三、不得随意到别人家去；四、不得逆着行走；五、不得跨越寺院中的木杖等物。 应当用十件事来对待新来的比丘：一、应当让出房间给他居住。二、应当供给其所需之物。三、应当早晚前去问候。四、应当告诉他当地的风俗习惯。五、应当教他避讳。六、应当告诉他乞食的地方。七、应当告诉他僧团的规矩。八、应当告诉他什么可以吃。九、应当告诉他官府的禁忌。十、应当告诉他关于盗贼的情况，哪些情况可以逃跑，哪些情况不可以逃跑。 新来的比丘想要到贤者那里，表示归依，请求作为依止的阿阇梨，应当先自己说明：‘我现在为了某事离开了三位师父，各自相距若干里。现在我独自来到这里，本意是想学习佛法，但又遇到国家动荡不安，所以来到这里。现在我归依贤者，希望您能作为我的依止阿阇梨。贤者因为我归依的缘故，接受我某甲作为弟子，应当与我某甲一同居住，作为弟子，应当依止我某甲一同生活，作为我某甲的弟子。贤者应当为了佛法，’
English
English version Fourth, if a Upasika (female lay devotee) wants a bhikkhu (monk) to recite a spell for sesame oil, and a man brings a tooth-cleaning twig (Yangzhi) to the bhikkhu, the bhikkhu should not recite the spell if the man holding the twig is a good person. Fifth, if a Upasaka (male lay devotee) and a Upasika come together to ask about the Dharma, and the Upasaka leaves first, the bhikkhu should also leave, otherwise it is not in accordance with the Dharma. A newly arrived bhikkhu has ten rules to follow: First, after paying respects to the Buddha, he should step aside and ask the name of the abbot (摩摩德, Mo Mo De), the number of bhikkhus in the monastery, and the scriptures they recite daily. Second, he should pay respects to senior bhikkhus and greet junior bhikkhus. Third, he should not inquire about where others live. Fourth, when others give the bhikkhu beds, mats, or other items, he should not be picky about whether they are good or bad. Fifth, he should seek an Acariya (阿阇梨, teacher) to rely on. Sixth, he should make offerings to the Acariya. Seventh, he should not criticize the scriptures. Eighth, he should not enter or leave freely. Ninth, if he wants to clean the pagoda, he should report to the monastery manager (摩波梨, Mo Bo Li). Tenth, when leaving, if he has bedding stored in the monastery, he should leave it with the owner. There are also five things to be mindful of: First, he should be concerned about the affairs of the community; second, he should not use the monastery's clean water carelessly; third, he should not visit people's homes casually; fourth, he should not walk against the flow of traffic; fifth, he should not step over sticks or other objects in the monastery. One should treat a newly arrived bhikkhu with ten considerations: First, one should give up a room for him to live in. Second, one should provide him with what he needs. Third, one should visit him morning and evening to inquire about his well-being. Fourth, one should tell him about local customs. Fifth, one should teach him what to avoid saying. Sixth, one should tell him where to beg for food. Seventh, one should tell him the rules of the Sangha. Eighth, one should tell him what is edible. Ninth, one should tell him the taboos of the local government. Tenth, one should tell him about thieves, which situations allow escape and which do not. When a newly arrived bhikkhu wants to go to a virtuous person to take refuge and request to be his Acariya, he should first explain himself: 'I have now left three teachers for a certain reason, each separated by a certain distance. Now I have come here alone, with the intention of studying the Dharma, but I have encountered national unrest, so I have come here. Now I take refuge in the virtuous one, hoping that you can be my Acariya. Because of my refuge, may the virtuous one accept me, so-and-so, as a disciple, and live with me, so-and-so, as a disciple, and rely on me, so-and-so, to live together, as my disciple. The virtuous one should, for the sake of the Dharma,' --------------------------------------------------------------------------------
Chinese
当为某甲作阿阇梨师。”已头面作礼，因言：“阿阇梨！为用三尊故，已受某甲为师作，当教某甲所行出入法。若有强共某诤某，阿阇梨当有某甲作弟子。若阿阇梨若某欲去止，俱得自在。设某去后，复从彼面来还，阿阇梨故当受某为弟子。”如是说至三。师当言报：“贤者某听今我所说，令卿得道，常当行如佛语，当护戒、当忍辱、当精进、当一心念道、当念慧、当止身口意灭毒、当为三法事。已作佛弟子，不得念行世间事。能如法行者，会当得道度世耳。”说竟。起作礼，持头面着师足去，还取衣钵往上师从受衣。若比丘受衣钵三衣，阿阇梨比丘当自说亡失，若水火盗贼坏败因缘。比丘先自归言：“明贤者！慧行净戒是某三师。”为某如是便三说本因缘已，三说便上若钵若衣受阿阇梨，便说教诫：“某贤者听！人有六情，当护当念清净。虽世间净洁，不能到清净，行慧者道当护内外清净，不垢不漏内外相应，是为能致清净道者，是故当依当摄当护。是为钵事依者，当言数持视数着以时浣。比丘譬如贤者，亦世间处身，乐沐浴薰香衣服卧具，宁欲令身不安隐、意不安隐。所有可意有破服。不设具坚安隐。亦不能致清净慧者道中。若漏湿为虫所食腐，譬身若一处腐烂，从是不安隐、不致慧者道。譬身若一处为虫所食疮 现代汉语译本：当[某甲]（某人的名字）的阿阇梨（梵语，意为导师）。’[某甲]（某人的名字）已经头面作礼，因此说：‘阿阇梨（梵语，意为导师）！因为尊敬三宝的缘故，已经接受[某甲]（某人的名字）为弟子，请您教导我日常的修行规范。如果有人欺负我，阿阇梨（梵语，意为导师）应当把我当作您的弟子来维护。如果阿阇梨（梵语，意为导师）或者我想离开，都可以自由决定。即使我离开后，又从其他地方回来，阿阇梨（梵语，意为导师）仍然应当接受我为弟子。’这样说了三次。导师应当回答说：‘贤者[某]（某人的名字）听着，现在我所说的话，是为了让你能够得道，要常常按照佛陀的教导去修行，要守护戒律、要忍辱、要精进、要一心念道、要修习智慧、要止息身口意的恶行、要为三宝服务。既然已经做了佛的弟子，就不能再想着去做世俗的事情。能够这样如法修行的人，终将会得道，脱离轮回的苦海。’说完，[某甲]（某人的名字）起身作礼，以头面触碰导师的脚，然后离开，回去取自己的衣钵，去上师那里接受袈裟。如果比丘（梵语，佛教出家男众）接受衣钵和三衣，阿阇梨（梵语，意为导师）比丘（梵语，佛教出家男众）应当亲自说明这些物品的遗失情况，或者是因为水灾、火灾、盗贼而损坏的原因。比丘（梵语，佛教出家男众）首先自己说：‘明智的贤者！具有慧行和清净戒律的人是我的三位导师。’像这样为[某]（某人的名字）说了三次本来的因缘之后，三次奉上钵或者袈裟，从阿阇梨（梵语，意为导师）那里接受，然后说教诫：‘[某]（某人的名字）贤者听着！人有六根，应当守护，应当常常保持清净。即使世间的清洁，也不能达到真正的清净，修行智慧的人应当守护内外清净，不被污染，不漏失，内外相应，这样才能达到清净的道路，所以应当依靠、应当摄持、应当守护。关于钵的使用，应当经常拿出来看看，经常擦拭，按时清洗。比丘（梵语，佛教出家男众）就像贤者一样，也生活在世间，喜欢沐浴、熏香、衣服和卧具，难道想要让身体不安稳、意念不安稳吗？所有喜欢的东西都有可能破损。如果不设置坚固的保护措施，也不能达到清净智慧的道路。如果漏水潮湿，被虫子咬食腐烂，就像身体的某个地方腐烂一样，从此就会不安稳，不能达到智慧者的道路。就像身体的某个地方被虫子咬食生疮一样。