Chinese
名所名为和众。统领乖戒而云不善。既为众生须合轨仪守护资财善和诤讼。今反训诱非法乖各僧徒。是故圣制。别具三缘。一身为众主。二无慈护心。三令众不和及损三宝物便犯。就文为三。初标列众主。次应生下制令依法。而反下违制结犯。初出时节。即如来灭后遗法住持要藉众主故偏举之。一传教之人谓说法主。二住持人谓行法主。三纲维处众谓僧房主。四引导内外修治塔寺谓教化主。五传授禅要谓坐禅主。六领众游方谓行来主。次文二意。一制令和众。二制守财物。三结犯中由无法训众乃令自他不用而用名为无度。自无盗心但结轻垢。若其润己及三宝混和亦同声门互用得重。 第二十六待宾乖式戒。凡是释侣方外之宾衣钵自随己。法界为主之法接待有方。庶得解其疲劳资给阙乏。今乃知事越僧法众利不均。同师之义永乖。十方僧次徒设。损财失法是故圣制。具四缘。一先住僧房等。二有出家菩萨僧。三知是。四不供给独受利养便犯。就文为三。初举同类人处。次先住下制令供给依次差请。三而先住下举非结过。初文五处。一僧坊中即出家菩萨所住之处。二舍宅城邑即在家菩萨所住之处。亦是俗家有僧居处。三国王宅者即王家中。四乃至者谓非常居处一夏同住。住处既多不可遍说故云乃至。五大会中谓设会 处见后来菩萨皆须接待。次文中初制迎送供给。初明有物事事给与。次明无物割肉卖身。谓佣力资给等卖身通在家出家二众。卖于男女多局在家。若有等者制同利养。故言有利养分等。三结犯中违教不仁故喻畜生。非求圣果之徒云非沙门。沙门桑门西国出家之通号也。四姓出家同称释种。既乖法式释门不收故云非释种姓。 第二十七别受他请戒。佛性平等僧贵和同。财利无偏如水乳合。今别受请令施不均自获侵夺之愆。施主失平等之福。彼此俱损是故圣制。故应供行经云。受别请者定失四果。七劫不见佛。五百大鬼遮其前五百大鬼随其后。为僧宝中有佛化僧四道果僧菩萨之僧七贤僧凡夫僧。欲令四方施主得如是。制不得受别请也。别具四缘。一身在众二施主别请。三受。四取物便犯。就文为二。初明不应之意。次自己用下举过结犯。初言属十方现前僧也。言八福田者圣人即四果等并及师僧宝摄。僧虽是八中之一义含多种之人。佛亦示在僧中故云诸佛僧。即父母十方病僧通有物分。不出法及桥并三福田者。十方僧物义不该彼但通于五。故云及八福田中乃至父母病人物。次结犯者十方人多。又无盗心犯轻垢耳。 第二十八别请僧戒。凡求胜福须托僧次良田情无曲私施有平等。今乃别请知己简弃余人。非唯阙法 现代汉语译本： 此处说到，见到后来的菩萨都必须接待。接下来文中最初制定了迎接、护送和供给的规定。首先说明有物品时要事事给予，其次说明没有物品时可以割肉卖身。所谓佣工出力资助供给等同于卖身，这适用于在家和出家两种僧众。卖身于男女，多局限于在家众。如果有‘等’的情况，就制定了共同分享利益的规定，所以说有利益要平等分配。第三部分总结了违犯戒律是不仁慈的行为，所以用畜生来比喻。不是为了追求圣果的人，不能称为沙门（Śrāmaṇa）。沙门（Śrāmaṇa）是桑门，是西国出家人的通用称呼。四姓（四大种姓）出家的人都称为释种。既然违背了佛法规范，释迦门中不收留，所以说不是释迦种姓。 第二十七条戒律是关于接受他人特别邀请的。佛性是平等的，僧团以和合为贵。财物利益不应有偏颇，应该像水乳交融一样。现在接受特别邀请，导致施舍不均，自己获得侵夺的罪过，施主失去平等布施的福报，彼此都受到损害，所以圣人制定了这条戒律。所以《应供行经》中说，接受特别邀请的人一定会失去四果（sotāpanna, sakadāgāmin, anāgāmin, arahat）。七个劫都见不到佛，五百个大鬼遮挡在他的前面，五百个大鬼跟随在他的后面。因为僧宝中有佛化僧、四道果僧、菩萨僧、七贤僧和凡夫僧，为了让四方施主都能得到这样的功德，所以制定了不得接受特别邀请的戒律。接受特别邀请具备四个条件：一是身在僧众中，二是施主特别邀请，三是接受邀请，四是接受了物品，就构成违犯。就文义来说分为两部分，首先说明不应该接受特别邀请的道理，其次从‘自己用’开始，举出过失并总结违犯。首先说的‘属于十方现前僧’，所说的八福田（指能生福报的八种对象）指的是圣人，包括四果等，以及师僧宝所摄。僧虽然是八福田之一，但其意义包含多种人。佛也示现在僧众中，所以说诸佛僧，即父母、十方病僧，都通有分配财物的权利。不包括法、桥梁和三福田（布施、持戒、禅定）的原因是，十方僧物的意义不包括这些，只通用于五种情况。所以说及八福田中乃至父母病人物。其次总结违犯的情况，十方人众多，又没有盗心，所以犯的是轻垢罪。 第二十八条戒律是关于别请僧的戒律。凡是求殊胜福报，必须依托僧众这块良田，情意上没有偏私，布施才能平等。现在却特别邀请自己熟悉的人，简慢抛弃其他人，不仅仅是缺少佛法。
English
English version: Here it says that all future Bodhisattvas (enlightenment being) must be received with hospitality. Next, the text initially establishes the rules for welcoming, escorting, and providing for them. First, it clarifies that when there are items, everything should be given. Second, it clarifies that when there are no items, one can cut off flesh or sell oneself. The so-called labor and assistance are equivalent to selling oneself, which applies to both monastic and lay communities. Selling oneself to men and women is mostly limited to the laity. If there are 'etcetera' situations, then rules are established for sharing benefits equally, so it is said that benefits should be distributed equally. The third part concludes that violating the precepts is an unkind act, so it is compared to livestock. Those who do not seek the fruit of enlightenment cannot be called Śrāmaṇa (ascetic). Śrāmaṇa is Sangmen, a general term for renunciates from the Western countries. Those from the four castes (the four major social classes) who renounce are all called descendants of Shakya. Since they violate the Dharma norms, the Shakya order does not accept them, so it is said that they are not descendants of the Shakya lineage. The twenty-seventh precept concerns accepting special invitations from others. Buddha-nature is equal, and the Sangha (monastic community) values harmony. Material benefits should not be biased but should be like water and milk blending together. Now, accepting special invitations leads to unequal distribution of offerings, and one incurs the fault of encroachment. The donor loses the merit of equal giving, and both parties are harmed. Therefore, the sages established this precept. So, the 'Sutra on Proper Conduct' says that those who accept special invitations will definitely lose the four fruits (sotāpanna, sakadāgāmin, anāgāmin, arahat). They will not see the Buddha for seven kalpas (eons), five hundred great ghosts will block their path, and five hundred great ghosts will follow behind them. Because the Sangha treasure includes Buddhas, those who have attained the four fruits, Bodhisattvas, the seven sages, and ordinary monks, in order to allow donors from all directions to obtain such merit, the precept is established that one must not accept special invitations. Accepting special invitations requires four conditions: first, being in the Sangha; second, being specially invited by a donor; third, accepting the invitation; and fourth, accepting the items, which constitutes a violation. In terms of the text, it is divided into two parts: first, explaining the reason why one should not accept special invitations; second, starting from 'using it oneself,' citing the faults and concluding the violation. The first statement, 'belonging to the Sangha present in all directions,' refers to the eight fields of merit (referring to the eight objects that can generate merit), which refers to the sages, including the four fruits, etc., and those included in the Teacher and Sangha treasures. Although the Sangha is one of the eight fields of merit, its meaning includes various people. The Buddha also manifests in the Sangha, so it is said that the Buddhas and the Sangha, that is, parents, sick monks from all directions, all have the right to share in the distribution of wealth. The reason why it does not include Dharma, bridges, and the three fields of merit (giving, morality, meditation) is that the meaning of the Sangha's property in all directions does not include these, but only applies to five situations. Therefore, it is said that it includes the eight fields of merit, even parents and sick people. Secondly, summarizing the violations, there are many people in all directions, and there is no intention to steal, so the offense is a minor offense. The twenty-eighth precept concerns the precept of specially inviting monks. Whoever seeks supreme blessings must rely on the Sangha as a fertile field, with no partiality in affection, and giving can be equal. Now, specially inviting those familiar to oneself, neglecting and abandoning others, is not only lacking in Dharma. --------------------------------------------------------------------------------
Chinese
供之通心。盖是俗中之曲廗。彼此我招过是以制之。别具六缘。一自是施主。二设众会。三有僧众。四故别请。五行亲。六取物便犯。若僧次外及他力所逼要令别请无犯。就文为三。初列请僧之人应求示导。次知事下正明请法。三若别下违制结犯。初文举其三类犯局二众。一切檀越不受戒。人顺教得福违则无罪。次文言即得十方贤圣僧者。心普理通一摄一切。言而世人等者故优婆塞戒经云。鹿子母别请五百罗汉。鹿子令阿难送食与佛。佛问阿难。鹿子僧次请一人不。阿难言。痴人虽请五百罗汉不如佛次一人。第三结犯中言是外道法者。佛法之外名外道法。非外外也。律约声闻开受别请。故知七佛并约闻菩萨无别请法。七佛者皆在此土应化示迹。百劫之内长寿诸天咸所曾见多引为证。欲使信者有所凭故。谓过去九十劫初一佛名毗婆尸。亦名维卫。中间诸劫无佛。至第三十一劫有二佛出。一名尸弃亦名式。二名毗舍浮亦名堕叶。此第九十一贤劫千佛应出。四佛已过。一拘留孙。二拘那含牟尼。三迦叶。四释迦。 第二十九邪命自活戒。邪法活命故云邪命。有四种。一方邪谓通国使命。二维邪谓医方卜相。三仰邪仰观星宿。四下邪谓种植根栽五谷等类。菩萨理应慈心愍物。诸有所作福不唐捐如何为利。邪求兼行恶术不 现代汉语译本 供养应该通达一心。这实际上是世俗中的一种陋习。彼此互相邀请，并通过这种方式来加以控制。需要具备六个条件。一是自认为是施主，二是设置盛大的集会，三是有僧众，四是特意另外邀请，五是拉关系，六是拿取物品就构成违犯。如果是在僧团轮值之外，或者受到其他力量的逼迫而不得不另行邀请，则不构成违犯。就这段经文来说，可以分为三个部分。首先是列出邀请僧人的应该请求开示和引导。其次是知事以下的部分，正式说明请法的规定。第三是如果另外邀请，就违反了制度，构成违犯。第一部分经文列举了三种违犯的情况，影响到比丘和比丘尼二众。一切不接受戒律的施主，顺从教导就能得到福报，违背则没有罪过。第二部分经文说，能够得到十方贤圣僧的拥护，是因为心意普遍，道理通达，能够以一摄一切。说到世人等，所以《优婆塞戒经》中说，鹿子母曾经另外邀请五百罗汉。鹿子母让阿难给佛陀送食物。佛陀问阿难，鹿子母有没有按照僧团的次序邀请僧人？阿难说，愚痴的人即使邀请五百罗汉，也不如按照次序邀请佛陀您一人。第三部分总结违犯的情况时说，这是外道的方法。佛法之外的都叫做外道法，并非指外面的外道。戒律只允许声闻接受另外的邀请。因此可知，七佛都是针对声闻而说的，菩萨没有另外邀请的说法。七佛都是在这个国土应化示现的。在百劫之内，长寿诸天都曾经见过他们，所以经常引用他们作为证据，想要让信徒有所凭据。所谓过去九十劫的最初一佛名为毗婆尸（Vipashyin，意为胜观），也叫做维卫。中间的各个劫都没有佛出世。到第三十一劫，有二佛出世，一名尸弃（Shikhi，意为有髻），也叫做式，二名毗舍浮（Vishvabhu，意为一切有）。这第九十一贤劫应该有千佛出世。四佛已经过去。一拘留孙（Krakucchanda），二拘那含牟尼（Kanakamuni），三迦叶（Kashyapa），四释迦（Shakyamuni）。 第二十九邪命自活戒。用不正当的方法来维持生活，所以叫做邪命。有四种。一是方邪，指通过通国的使命来谋生。二是维邪，指通过医方卜相来谋生。三是仰邪，指仰观星宿来谋生。四是下邪，指种植根栽五谷等来谋生。菩萨在道理上应该慈悲怜悯众生。所有所作的善行都不会白费，怎么能为了利益，用不正当的手段，兼行恶劣的法术呢？
English
English version Offering should be done with a unified mind. This is actually a vulgar custom in the secular world. People invite each other and control it in this way. Six conditions are required. First, one considers oneself a benefactor; second, one sets up grand gatherings; third, there are Sangha members; fourth, one specially invites separately; fifth, one engages in favoritism; sixth, taking things constitutes a violation. If it is outside the Sangha's rotation or forced by other powers to invite separately, it does not constitute a violation. Regarding this text, it can be divided into three parts. First, it lists those who invite monks should seek guidance. Second, the part below the administrator officially explains the rules of inviting the Dharma. Third, if one invites separately, it violates the rules and constitutes a violation. The first part of the text lists three types of violations that affect both the Bhikshu and Bhikshuni Sanghas. All benefactors who do not accept the precepts will receive blessings if they follow the teachings, but there is no sin if they violate them. The second part of the text says that one can gain the support of the virtuous and holy Sangha of the ten directions because the mind is universal and the principle is thorough, capable of encompassing everything with one. Speaking of worldly people, the Upasaka Precept Sutra says that Lady Mrigara once separately invited five hundred Arhats. Lady Mrigara asked Ananda to send food to the Buddha. The Buddha asked Ananda, did Lady Mrigara invite monks according to the Sangha's order? Ananda said, a foolish person, even if they invite five hundred Arhats, is not as good as inviting the Buddha alone in order. The third part summarizes the violations by saying that this is the way of external paths. Anything outside the Buddha's Dharma is called the way of external paths, not referring to external heretics. The precepts only allow Shravakas to accept separate invitations. Therefore, it is known that the Seven Buddhas are all addressed to Shravakas, and there is no separate invitation for Bodhisattvas. The Seven Buddhas all manifested in this land. Within a hundred kalpas, the long-lived devas have all seen them, so they are often cited as evidence, wanting to give believers something to rely on. The first Buddha of the past ninety kalpas was named Vipashyin (Vipashyin, meaning 'insightful'), also called Vive. There were no Buddhas in the intermediate kalpas. In the thirty-first kalpa, two Buddhas appeared, one named Shikhi (Shikhi, meaning 'crested'), also called Shi, and the second named Vishvabhu (Vishvabhu, meaning 'all-being'). In this ninety-first Bhadrakalpa, a thousand Buddhas should appear. Four Buddhas have already passed. First, Krakucchanda (Krakucchanda), second, Kanakamuni (Kanakamuni), third, Kashyapa (Kashyapa), and fourth, Shakyamuni (Shakyamuni). The twenty-ninth precept is about Wrong Livelihood. Using improper means to maintain life is called Wrong Livelihood. There are four types. First, 'Fang Xie' refers to making a living through national missions. Second, 'Wei Xie' refers to making a living through medicine and divination. Third, 'Yang Xie' refers to making a living by observing the stars. Fourth, 'Xia Xie' refers to making a living by planting roots, seedlings, grains, and the like. Bodhisattvas should, in principle, have compassion for all beings. All good deeds will not be in vain, so how can one seek profit by improper means and practice evil arts? --------------------------------------------------------------------------------