Chinese
大正藏第 24 册 No. 1480 佛说苾刍迦尸迦十法经 No. 1480 佛说苾刍迦尸迦十法经 西天译经三藏朝散大夫试鸿胪少卿传教大师臣法天奉 诏译 如来、应、正等觉在舍卫国，与诸苾刍众俱。是时如来广为时会人天及彼未来而说师范。 尔时如来告苾刍众言：“苾刍当具足十种法，得度人出家受戒为苾刍，得一生不依止住、得与他人为依止。何等为十？一者得惭愧乐戒；二者得多闻法；三者得毗奈邪多闻；四者得力正行，犯生戒，依法依毗奈邪正行；五者得力正行，犯生罪邪行邪见，依法依毗奈邪正行；六者得力正行，看病安住；七者得力正行，爱乐定法及毗奈邪法，自说令他说；八者得力正行，说身行戒。九者得力正行，说出家梵行戒。十者得十年、得十年满、得十年余。苾刍！此十种法当具足住。 “云何苾刍得惭愧乐戒？谓此苾刍如是得：云何我未得阿钵底、不速疾得阿钵底，如法如毗奈邪作为苾刍？是为得惭愧乐戒。 “云何苾刍得多闻知法？谓此苾刍得法藏所说、得多闻说，为得知法力，周四圣谛广略解说。苾刍！是为得多闻知法。 “云何苾刍得多闻知毗奈邪？此苾刍所说二毗奈邪说者，周二别解脱广念诵，于行住坐 现代汉语译本 《佛说苾刍迦尸迦十法经》 如来、应供、正等觉（Tathagata, Arhat, Samyak-sambuddha）在舍卫国（Śrāvastī），与众多比丘（bhikṣu）一起。当时，如来为当时的集会以及未来的人天大众广泛地宣说师长的规范。 这时，如来告诉比丘们：‘比丘应当具足十种法，才能度人出家受戒成为比丘，才能一生不依赖他人而住，才能给他人做依靠。哪十种法呢？第一是获得惭愧心并乐于持戒；第二是博闻佛法；第三是博闻毗奈耶（Vinaya，戒律）；第四是获得力量如法行事，即使犯了根本戒，也能依法依毗奈耶如法行事；第五是获得力量如法行事，即使犯了根本罪，有邪行邪见，也能依法依毗奈耶如法行事；第六是获得力量如法行事，看护病人并安住；第七是获得力量如法行事，喜爱禅定之法以及毗奈耶之法，自己宣说也令他人宣说；第八是获得力量如法行事，宣说身行戒；第九是获得力量如法行事，宣说出家梵行戒；第十是获得十年戒腊、达到十年戒腊圆满、超过十年戒腊。比丘们！这十种法应当具足并安住其中。’ ‘怎样才算比丘获得惭愧心并乐于持戒呢？就是这位比丘这样认为：我怎样才能不犯戒，或者即使未犯戒，也能不快速地犯戒，如法如毗奈耶地作为比丘呢？这就是获得惭愧心并乐于持戒。 ‘怎样才算比丘博闻佛法呢？就是这位比丘对于佛法藏所说的内容，能够博闻并宣说，为了得知佛法的力量，能够周遍地对四圣谛（Four Noble Truths）进行广略的解说。比丘！这就是博闻佛法。 ‘怎样才算比丘博闻毗奈耶呢？这位比丘对于二种毗奈耶的宣说者所说，能够周遍地对二种别解脱戒（Pratimoksha）进行广泛的念诵，在行住坐卧之中……’
English
English version The Buddha Speaks the Bhikshu Kashika Ten Dharmas Sutra The Tathagata (如来), Arhat (应供), Samyak-sambuddha (正等觉) was in Śrāvastī (舍卫国), together with many bhikshus (比丘). At that time, the Tathagata extensively proclaimed the norms of a teacher for the assembly of humans and devas (天) present, as well as for those in the future. Then, the Tathagata told the bhikshus: 'A bhikshu should be complete with ten dharmas in order to help others leave home and receive ordination as a bhikshu, to live independently for life, and to be a refuge for others. What are the ten? First, to attain shame and delight in precepts; second, to be learned in the Dharma; third, to be learned in the Vinaya (毗奈耶, discipline); fourth, to have the strength to act correctly, even if one violates a fundamental precept, to act correctly according to the Dharma and the Vinaya; fifth, to have the strength to act correctly, even if one commits a fundamental offense, has wrong conduct and wrong views, to act correctly according to the Dharma and the Vinaya; sixth, to have the strength to act correctly, to care for the sick and abide in peace; seventh, to have the strength to act correctly, to love the Dharma of meditation and the Dharma of the Vinaya, to speak it oneself and to cause others to speak it; eighth, to have the strength to act correctly, to speak of the precepts of bodily conduct; ninth, to have the strength to act correctly, to speak of the precepts of the monastic life; tenth, to have ten years of monastic age, to reach the completion of ten years of monastic age, and to exceed ten years of monastic age. Bhikshus! These ten dharmas should be fully possessed and abided in.' 'How does a bhikshu attain shame and delight in precepts? It is when this bhikshu thinks thus: How can I not violate precepts, or even if I have not violated them, how can I not quickly violate them, and act as a bhikshu according to the Dharma and the Vinaya? This is attaining shame and delight in precepts.' 'How does a bhikshu become learned in the Dharma? It is when this bhikshu is able to hear and speak extensively about what is said in the Dharma treasury, and in order to know the power of the Dharma, is able to extensively and concisely explain the Four Noble Truths (四圣谛). Bhikshu! This is being learned in the Dharma.' 'How does a bhikshu become learned in the Vinaya? This bhikshu, regarding what is said by the speakers of the two Vinayas, is able to extensively recite the two Pratimokshas (别解脱戒), and in walking, standing, sitting, and lying down...' --------------------------------------------------------------------------------
Chinese
卧口念心思、微细观察。苾刍！是为得多闻知毗奈邪。 “云何苾刍得力正行，犯生戒依法依毗奈邪正行？谓苾刍知阿钵底、知非阿钵底，知轻阿钵底、知重阿钵帝，知因业阿钵底、知非因业阿钵底，知中阿钵底、知前阿钵底、知后阿钵底，知已起阿钵底、知未起阿钵帝。阿钵底起已，一一能知。苾刍！是为得力正行，依法依毗奈邪正行。 “云何苾刍得力正行，犯生罪邪行邪见，依法依毗奈邪正行？苾刍！此得力正行，谓周缘生广略解说，所谓无明缘行、行缘识、识缘名色、名色缘六入、六入缘触、触缘受、受缘爱、爱缘取、取缘有、有缘生、生缘老死忧悲苦恼，如是得此一大苦蕴集。此无明灭则行灭、行灭则识灭、识灭则名色灭、名色灭则六入灭、六入灭则触灭、触灭则受灭、受灭则爱灭、爱灭则取灭、取灭则有灭、有灭则生灭、生灭则老死忧悲苦恼灭，此如是灭则得一大苦蕴灭。苾刍！是为得力正行，生罪邪行邪见，依法依毗奈邪正行。 “云何苾刍得力正行，看承病安住？苾刍！此得力正行看承病安住，谓随其病疾而与汤药，满自住房而不嫌厌。苾刍！是为得力正行看承病安住。 “云何苾刍得力正行，爱乐定法及毗奈邪法，自说令他说。苾刍！此得力正行，谓爱乐相非相法，自说 令他说，及满乐欲说。苾刍！是为得力正行，爱乐定法及毗奈邪法，自说令他说。 “云何苾刍得力正行，说身行戒？苾刍！此得力正行，谓观犯过犯已观察观见，谓见威仪开僧伽梨，及受持钵受饮食，乃至语言爱等。苾刍！是为得力正行，说身行戒。 “云何苾刍得力正行，说梵行戒阿钵底？苾刍！此得力正行，谓四念处、四正灭、四神足、四无量、五根、五力、七觉支、八正道、舍摩他、微钵舍那、念戒、无烦恼、无我。如是苾刍！是为得力正行，说梵行戒阿钵底。 “云何苾刍得十年、得十年满、得十年余？苾刍！如是年满，是名具足。 “苾刍！此十种法具足，是苾刍得度人出家受戒，得一生不依止住、得与他为依止。若苾刍此十种法减，度人出家受戒、不依止住、复与他为依止，彼日日戒得讷瑟讫哩(二合)多。彼所有法，彼一一减，得阿钵底。彼所有法，彼一一减，彼日日戒得讷瑟讫哩(二合)多。苾刍！此十年戒，当信重持三法一心行。何等为三？谓度人、依止、不依止。” 如是世尊、应、正等觉说此十种法戒、过犯、报应已，是会大众苾刍等，欢喜奉持，礼佛而退。 佛说苾刍迦尸迦十法经 现代汉语译本： 令他说，及满乐欲说。苾刍（bhiksu，比丘）！这是为了获得力量而正确修行，喜爱禅定之法以及毗奈耶（vinaya，戒律）之法，自己宣说也令他人宣说。 ‘怎样才算是苾刍（bhiksu，比丘）为了获得力量而正确修行，宣说身行戒呢？’苾刍（bhiksu，比丘）！这种为了获得力量而正确修行，是指观察犯过的行为，犯过之后进行观察并看见，例如观察威仪，展开僧伽梨（samghati，袈裟），以及受持钵，接受饮食，乃至言语爱等。苾刍（bhiksu，比丘）！这就是为了获得力量而正确修行，宣说身行戒。 ‘怎样才算是苾刍（bhiksu，比丘）为了获得力量而正确修行，宣说梵行戒阿钵底（apatti，罪）呢？’苾刍（bhiksu，比丘）！这种为了获得力量而正确修行，是指四念处（cattāro satipaṭṭhānā，四种观禅修习）、四正断（cattāri sammappadhānā，四种正勤）、四神足（cattāro iddhipādā，四种成就神通的基础）、四无量心（cattāro appamaññā，四种无限的慈悲喜舍）、五根（pañca indriyāni，信、精进、念、定、慧五种能力）、五力（pañca balāni，信、精进、念、定、慧五种力量）、七觉支（satta bojjhaṅgā，七种觉悟的要素）、八正道（ariya aṭṭhaṅgika magga，达到解脱的八个步骤）、舍摩他（samatha，止，平静心）、毗钵舍那（vipassanā，观，内观）、念戒、无烦恼、无我。像这样，苾刍（bhiksu，比丘）！这就是为了获得力量而正确修行，宣说梵行戒阿钵底（apatti，罪）。 ‘怎样才算是苾刍（bhiksu，比丘）获得十年、获得十年圆满、获得十年以上呢？’苾刍（bhiksu，比丘）！像这样年满十年，就叫做具足。 ‘苾刍（bhiksu，比丘）！具备这十种法，这位苾刍（bhiksu，比丘）才能度人出家受戒，才能一生不依止他人而住，才能给他人作为依止。如果苾刍（bhiksu，比丘）这十种法有所欠缺，度人出家受戒，不能不依止他人而住，又给他人作为依止，那么他每天的戒律都会得到讷瑟讫哩（duṣkṛta，恶作）。他所有的法，他每缺少一样，就会得到阿钵底（apatti，罪）。他所有的法，他每缺少一样，他每天的戒律都会得到讷瑟讫哩（duṣkṛta，恶作）。苾刍（bhiksu，比丘）！这十年的戒律，应当信重地持守，以三种法一心奉行。哪三种呢？就是度人、依止、不依止。’ 就这样，世尊、应供、正等觉宣说了这十种法戒、过犯、报应之后，在会的大众苾刍（bhiksu，比丘）等，欢喜奉行，礼佛而退。 佛说苾刍迦尸迦十法经
English
English version: Let him speak, and let him speak to the fulfillment of his desires. Bhikshus (bhiksu, monks)! This is to gain strength and practice correctly, to love the Dharma of meditation and the Dharma of the Vinaya (vinaya, discipline), to speak oneself and to cause others to speak. 'How does a Bhikshu (bhiksu, monk) gain strength and practice correctly, speaking of the precepts of bodily conduct?' Bhikshus (bhiksu, monks)! This gaining strength and practicing correctly means observing transgressions, observing and seeing after transgressing, such as observing demeanor, unfolding the samghati (samghati, robe), and receiving the bowl, receiving food, and even loving speech. Bhikshus (bhiksu, monks)! This is to gain strength and practice correctly, speaking of the precepts of bodily conduct. 'How does a Bhikshu (bhiksu, monk) gain strength and practice correctly, speaking of the Brahmacharya precepts of apatti (apatti, offense)?' Bhikshus (bhiksu, monks)! This gaining strength and practicing correctly means the Four Foundations of Mindfulness (cattāro satipaṭṭhānā, four contemplations), the Four Right Exertions (cattāri sammappadhānā, four right efforts), the Four Bases of Power (cattāro iddhipādā, four bases of spiritual power), the Four Immeasurables (cattāro appamaññā, four boundless states), the Five Roots (pañca indriyāni, five spiritual faculties), the Five Powers (pañca balāni, five spiritual powers), the Seven Factors of Enlightenment (satta bojjhaṅgā, seven factors of awakening), the Noble Eightfold Path (ariya aṭṭhaṅgika magga, eightfold path to liberation), Samatha (samatha, tranquility), Vipassana (vipassanā, insight), mindfulness of precepts, freedom from afflictions, and non-self. Thus, Bhikshus (bhiksu, monks)! This is to gain strength and practice correctly, speaking of the Brahmacharya precepts of apatti (apatti, offense). 'How does a Bhikshu (bhiksu, monk) attain ten years, attain the completion of ten years, and attain more than ten years?' Bhikshus (bhiksu, monks)! Such completion of ten years is called fulfillment. 'Bhikshus (bhiksu, monks)! Possessing these ten dharmas, this Bhikshu (bhiksu, monk) can ordain others, can live without dependence on others for life, and can be a refuge for others. If a Bhikshu (bhiksu, monk) lacks these ten dharmas, ordains others, cannot live without dependence on others, and is a refuge for others, then his precepts will incur duṣkṛta (duṣkṛta, wrong-doing) every day. For every dharma he lacks, he will incur apatti (apatti, offense). For every dharma he lacks, his precepts will incur duṣkṛta (duṣkṛta, wrong-doing) every day. Bhikshus (bhiksu, monks)! These ten years of precepts should be upheld with faith and diligence, and practiced wholeheartedly with three dharmas. What are the three? They are ordaining, dependence, and non-dependence.' Thus, the World-Honored One, worthy of offerings, perfectly enlightened, having spoken of these ten dharmas of precepts, transgressions, and retributions, the assembly of Bhikshus (bhiksu, monks) and others, rejoiced and upheld them, paid homage to the Buddha, and departed. The Buddha Speaks the Bhikshu Kashika Ten Dharma Sutra --------------------------------------------------------------------------------