English
English version: Nothing is left over. Bottles are for holding water. A bowl is for begging for food, called 'patra' (应量器, appropriate measure vessel) in Sanskrit. The large ones can hold half a斗 (dou, a unit of dry measure), and the small ones can hold five 舛 (chuan, a small amount). The Vinaya stipulates that only iron or earthenware bowls are allowed; other materials are not to be possessed privately. A sitting cloth is to protect clothing from getting dirty. A khakkhara (锡杖, a Buddhist monk's staff) is to prevent poisonous insects and beasts. An incense burner is to invoke the Buddha. A water filter is to save living beings in the water. A hand towel is for wiping hands. A knife is for cutting nails. A fire striker is for making fire. Tweezers are for pulling out thorns. A rope bed is for resting the body. Sutras and Vinaya generate wisdom. Buddha images generate faith. Therefore, the necessary tools for cultivation must be complete. Regarding the eighteen items, Master Yiji said, excluding toothpicks and soap beans, taking the three robes, and separately listing Sutras, Vinaya, Buddhas, and Bodhisattvas. However, in the Tang Dynasty, it was said that the three robes count as three items, Sutras and Vinaya count as one item, and Buddhas and Bodhisattvas count as one item, so there are eighteen items in total. These items should be carried with you at all times, like a bird's two wings. Having these tools avoids many troubles. Just as the *Mahasamghika Vinaya* says, newly practicing Bodhisattvas like tranquility and dislike many affairs; do not be annoyed with those who are busy. If the *Upasaka Precepts Sutra* says that Upasakas should possess a sanghati robe, a bowl, and a khakkhara, what are these for? The preceptor says that Bodhisattvas also have the desire to renounce the world. Just as the *Vimalakirti Sutra* praises Vimalakirti, saying that he does not leave his three robes and bowl, etc. The remaining text can be understood on your own. In 'difficult places,' there are two passages: one prohibits beginners from entering difficult places, just as the sutra says, when practicing dhuta (头陀, ascetic practices), do not enter difficult places, such as national disasters and all other difficult places. The other prohibits residing in difficult places, just as the sutra says, one must not enter all difficult places. 'Speaking of dhuta and even summer retreats,' below, the preceding is listed in order, summarizing the circumstances of breaking the precepts. 'Those difficult places must also not be entered,' summarizes the previous prohibitions. 'These difficult places, let alone those practicing dhuta,' summarizes the later prohibitions. 'Seeing difficult places and below, listing violations and concluding offenses,' seeing difficult places and below, lists the offenses committed by violating the prohibitions. The Eighth Precept: Sitting Without Order Sutra: If a Buddha's disciple should act according to the Dharma, and if they sit without order, they commit a minor offense. Commentary: In the Buddha's Dharma, precepts are the most important, unlike the secular world where age is respected. If the order of seniority is confused, there will be no rules. Therefore, this precept is now established. 'Not asking about age, etc.,' Master Fazang said that one interpretation is to allow the four assemblies to sit together in a mixed manner, which is incorrect. The meaning of this passage is that it is generally stated on the surface but specifically established separately. In reality, it follows --------------------------------------------------------------------------------
Chinese
自宗各依次坐。义寂师云。诸师释不同。一云。但受菩萨戒为次第。一云。百岁比丘未受菩萨戒。坐于十岁菩萨已下。若受即依旧夏数坐。戒亦反成菩萨戒故。如此在家奴主亦尔。尊卑异故。如比丘后受在百岁尼上。一云。不问声闻菩萨差别。但先受戒即在前坐。如智论说。文殊弥勒入声闻众次第坐故。在家亦应先受声闻五戒为上。虽主后受。于奴为上。类不杂故。犹如僧尼尊卑不杂。问若尔出家贵胜为上。答如已放奴受戒为次。此中不问老少即不同律云。沙弥生年为次。若生年等受戒为次。和上云。据实菩萨虽是在家。坐于声闻大僧之上。如阿阇世王经云。文殊云。迦叶坐上。以耆年故。迦叶让言。我等在后。菩萨尊故。舍利弗云。我等亦尊。已发无上心故。迦叶云。菩萨年尊。久发心故。故文殊所将二千在家在前而住。迦叶等五百声闻在后而坐。虽然若彼声闻不和。即依次坐。如智论云。释迦法中无别菩萨僧。是故文殊弥勒等入声闻众次第而坐。此明现身出家为初。尔时现相余众许故。若依文殊实戒次第。已经三大劫。不应杂坐故。亦非遍学入声闻众。若受声闻如富楼那。是声闻众非菩萨故。总而言之。若纯声闻不受菩萨戒依次第坐。后受菩萨戒声闻夏虽多。依菩萨戒次第而坐。设先所受成菩萨戒。后转乘时方反 现代汉语译本：各自宗派的人依次就座。义寂师说：‘各位法师的解释不同。一种说法是，只要受了菩萨戒就按次第就座。另一种说法是，即使是百岁比丘，如果未受菩萨戒，也要坐在十岁菩萨的后面。如果受了菩萨戒，就按照戒腊的年数就座，因为戒体已经转成菩萨戒了。’就像在家的奴隶和主人一样，因为尊卑有别。如同比丘后受戒，也要坐在百岁比丘尼的上面。还有一种说法是，不区分声闻和菩萨，只要先受戒的就在前面坐。如《智论》所说，文殊（Manjushri，智慧的象征）和弥勒（Maitreya，未来佛）进入声闻众时也是按次第就座的。在家众也应该先受声闻五戒为上，即使主人后受戒，也比奴隶尊贵，因为类别不同。就像僧和尼的尊卑不能混淆一样。问：‘如果这样，出家人的贵胜应该在前面吗？’答：‘如同已经放免的奴隶，受戒后就按次第就座。’这里不问年龄大小，这与律典不同，律典说沙弥按出生年份排序，如果出生年份相同，则按受戒次序排序。和上说：‘实际上，菩萨即使是在家身份，也应该坐在声闻大僧的上面。’如《阿阇世王经》所说，文殊说：‘迦叶（Kashyapa，饮光）应该坐在上面，因为他年长。’迦叶谦让说：‘我们应该在后面，因为菩萨尊贵。’舍利弗（Sariputra，智慧第一）说：‘我们也尊贵，因为已经发了无上菩提心。’迦叶说：‘菩萨年岁尊贵，因为发心很久了。’所以文殊所带领的二千在家众在前面站立，迦叶等五百声闻在后面就座。虽然如此，如果那些声闻不和合，就依次就座。如《智论》所说：‘释迦（Shakya，释迦牟尼佛的简称）的法中没有单独的菩萨僧团，所以文殊、弥勒等进入声闻众时按次第就座。’这说明现身出家为第一，当时显现这种相，其余大众也认可。如果按照文殊实际的戒腊次第，已经过了三大阿僧祇劫，不应该混杂而坐。也不是普遍学习而进入声闻众。如果受了声闻戒，就像富楼那（Purna，满愿）一样，是声闻众而不是菩萨。总而言之，如果是纯粹的声闻，没有受菩萨戒，就按照次第就座。后受菩萨戒的声闻，即使戒腊再多，也按照菩萨戒的次第就座。假设先前所受的戒已经成就了菩萨戒，后来转乘时才颠倒过来。
English
English version: Those of each school take their seats in order. Master Yiji said: 'The interpretations of the masters differ. One says that one should be seated according to the order of receiving the Bodhisattva precepts. Another says that a Bhikshu (Buddhist monk) of one hundred years who has not received the Bodhisattva precepts should sit behind a ten-year-old Bodhisattva. If one has received the precepts, one should be seated according to the number of years of one's monastic life, because the precepts have been transformed into Bodhisattva precepts.' It is like the relationship between a slave and a master at home, because of the difference in status. It is like a Bhikshu who receives the precepts later, sitting above a Bhikshuni (Buddhist nun) of one hundred years. Another says that there is no distinction between Shravakas (hearers) and Bodhisattvas, but whoever receives the precepts first sits in front. As the *Mahaprajnaparamita-shastra* (*Great Treatise on the Perfection of Wisdom*) says, Manjushri (symbol of wisdom) and Maitreya (the future Buddha) entered the Shravaka assembly and sat in order. Laypeople should also first receive the five Shravaka precepts as superior, even if the master receives the precepts later, he is superior to the slave, because the categories are different. It is like the distinction between monks and nuns, where status is not mixed. Question: 'If so, should the noble and superior of the Sangha (Buddhist monastic order) be in front?' Answer: 'It is like a slave who has been freed and then receives the precepts, he is seated in order.' Here, age is not considered, which is different from the Vinaya (monastic rules), which says that Shramaneras (novice monks) are ranked by year of birth. If the year of birth is the same, then they are ranked by the order of receiving the precepts. The Upadhyaya (preceptor) said: 'In reality, a Bodhisattva, even if he is a layperson, should sit above a Shravaka Mahasangha (great assembly of hearers).’ As the *Ajatasatru Sutra* says, Manjushri said: 'Kashyapa (one of the Buddha's major disciples) should sit above, because he is old.' Kashyapa humbly said: 'We should be behind, because the Bodhisattva is venerable.' Sariputra (known for his wisdom) said: 'We are also venerable, because we have generated the unsurpassed Bodhicitta (mind of enlightenment).' Kashyapa said: 'The Bodhisattva is venerable in age, because he has generated the mind for a long time.' Therefore, the two thousand laypeople led by Manjushri stood in front, and the five hundred Shravakas, including Kashyapa, sat behind. However, if those Shravakas are not in harmony, they should sit in order. As the *Mahaprajnaparamita-shastra* says: 'In Shakya's (short for Shakyamuni Buddha) Dharma, there is no separate Bodhisattva Sangha, so Manjushri, Maitreya, etc., enter the Shravaka assembly and sit in order.' This shows that appearing as a renunciant is primary, and at that time, this appearance was manifested and the rest of the assembly accepted it. If according to Manjushri's actual order of precept age, it has already passed three great kalpas (eons), and they should not sit mixed together. Nor is it a matter of universally studying and entering the Shravaka assembly. If one has received the Shravaka precepts, like Purna (known for his eloquence), he is a Shravaka and not a Bodhisattva. In summary, if they are purely Shravakas and have not received the Bodhisattva precepts, they sit in order. Shravakas who receive the Bodhisattva precepts later, even if their monastic age is greater, sit according to the order of the Bodhisattva precepts. Supposing that the precepts previously received have become Bodhisattva precepts, then the order is reversed when one later changes vehicles. --------------------------------------------------------------------------------
Chinese
成故。菩萨乘中女人先受于男为上。但不杂坐。王臣奴主若就俗坐如其尊卑。若就法坐悉受为次。由此经云一切不问先者先坐。问菩萨几众。答智论四众。谓彼论意等受三聚。出家在家男女别故。若遍学者如声闻也。 不行利乐戒第九 经。若佛子常应教化至若不尔者犯轻垢罪述曰。福慧二善如二翼轮。随阙一种胜果难成。是以教化立行道处即福行也。讲经生解即智行也。修福生慧名利。法力救难名乐。如其次第文相可解。疾病下即救难也。言行来治生者。南人经营产业为治生。治生不利亦讲大乘也。救罪报中。报者三时报罪也。救狱难中。在手曰杻。在足曰械。在颈名枷。在腰名锁。皆由业报致斯罪网。多疾病者。性多病等。前天行等。故有差别。何以皆制讲大乘者。大乘利生以为本故。 经。如是九戒至梵坛品中当说 言梵坛者此翻默摈。不受调伏故以治也。自下九戒初五以戒摄受。后四以悲教化。初五如次。摄器故。简非故。外护故。内护故。恭敬故。后四如次。唱导故。说化故。遮恶故。护正故。所为应知。 摄化漏失戒第一 经。佛言佛子与人受戒至一切众生戒者犯轻垢罪。 述曰。有堪受器。不择而舍则成摄化漏失之过。所以制之。身所著衣皆使坏色者。别制出家 现代汉语译本： 成就的缘故。菩萨乘中，女人先于男子接受戒律是为上等。但不可以男女混杂而坐。国王、大臣、奴仆、主人如果按照世俗的规矩就坐，就按照他们的尊卑次序。如果按照佛法就坐，都按照受戒的先后次序。因此这部经说，一切不问先后，先到者先坐。问菩萨有多少种众？答《智度论》说是四众。意思是说，该论平等地接受三聚戒（三种戒律的总称）。因为出家、在家的男女有别。如果普遍学习佛法的人，就和声闻一样。 不行利乐戒第九 经文：如果佛弟子经常应当教化，乃至不这样做，就犯轻垢罪。解释：福德和智慧两种善行，就像鸟的双翼和车的双轮。缺少任何一种，都难以成就殊胜的果报。因此，教化众生是建立修行的地方，就是福行。讲解经书，产生理解，就是智行。修福产生智慧，名为利。用法力救助苦难，名为乐。按照这样的次序，文句的含义可以理解。疾病以下，就是救助苦难。所说的‘行来治生’，是指南方人经营产业为治生。治生不利，也要讲说大乘佛法。救罪报中，‘报’是指三时的果报罪业。救狱难中，套在手上的叫杻（手铐），套在脚上的叫械（脚镣），套在脖子上的叫枷，套在腰上的叫锁。这些都是由于业报导致这样的罪网。多疾病的人，是由于天性多病等等，和前面的天行等情况，所以有差别。为什么都要制定讲说大乘佛法呢？因为大乘佛法以利益众生为根本。 经文：像这样的九戒，在《梵坛品》中应当说明。所说的‘梵坛’，这里翻译为默摈（沉默地排斥）。因为不受调伏，所以用这种方法来制裁。从下面的九戒开始，前五条用戒律来摄受，后四条用慈悲来教化。前五条依次是：摄受法器，简择对象，外在守护，内在守护，恭敬三宝。后四条依次是：唱导佛法，说法教化，遮止恶行，守护正法。这些行为的目的应该知道。 摄化漏失戒第一 经文：佛说，佛弟子给人受戒，乃至一切众生的戒律，如果犯了，就犯轻垢罪。 解释：有堪受戒的根器，不选择就舍弃，就成了摄化漏失的过失。所以要制定这条戒律。身上穿的衣服都要用坏色（非正色），这是特别为出家人制定的。