Chinese
大正藏第 45 册 No. 1901 护命放生轨仪法 No. 1901 护命放生轨仪法 唐三藏法师义净撰 夫以怀生者。皆爱其生。上通贤智。有死者。咸畏其死。下洎蜫虫。由是善逝随事而修慈。不损含识。量内身而准物。刀杖不加唯以大悲。宣扬法化。于护生处。极致殷勤。是佛弟子。理应随作。观虫滤水。是出家之要仪。见危存护。乃悲中之拯急。既知有虫。律文令作放生器者。但为西国久行。人皆共解东夏先来未识。故亦须委其仪。若不具陈。无由晓悟。其器任用铁铜瓦木。瓦即安鼻铁木准成。若拟随身将去。可用铜作。唯受二升三升。即是旧来小铜罐子。还施铜系。令穿手得过。底傍一边。须安铜钮。可受小梅指头。若乞食去时。穿在左臂。以衣掩盖。右手携钵。乞食得已。随至一家。安置饭钵。自将净绳一条。如粗箸许。随井深浅。系罐取水。滤以小罗。斟酌得足。即以绳一头穿钮。急系抬系等。系小铁钩。钩系起时。务令平稳。此并预先作了。不得临时求觅。即以小罗。覆虫罐内。徐徐放下。至水纵钩。拔绳令覆。再三下濯。方牵出井。此是乞食之仪也。或用铜碗漆碗。穿孔着系。权用亦得。若在寺者。即以常用铁罐覆之。如前安置。少有别处。底傍着铁镮 现代汉语译本 大正藏第 45 册 No. 1901 护命放生轨仪法 No. 1901 护命放生轨仪法 唐三藏法师义净（Yijing）撰 但凡有情众生，都珍爱自己的生命。上至贤人智者，有面临死亡时，没有不畏惧的。下至微小的昆虫，也是如此。因此，善逝（Sugata，佛的称号之一）随顺因缘而修习慈悲，不损害任何有情识的生命。衡量自身来比照万物，不使用刀杖，唯以大悲心，宣扬佛法教化。在保护生命的地方，做到极致的殷勤。作为佛弟子，理应随之效仿。观察虫类、过滤水源，是出家人的重要仪轨。见到危难而救助保护，是慈悲之心的紧急行动。既然知道有虫，律文中规定制作放生器，但这只是因为西国（古代印度）长期实行，人们都了解，而在东夏（古代中国）先前还不认识，所以也必须详细说明它的仪轨。如果不详细陈述，就无法使人明白。这器具可以用铁、铜、瓦、木等材料制作。瓦器就安装鼻，铁器木器也照此制作。如果打算随身携带，可以用铜制作。容量二升或三升即可，就是旧时的小铜罐子。还要加上铜制的绳子，以便穿过手。底部旁边的一侧，需要安装铜钮，可以容纳小拇指头。如果去乞食，就穿在左臂上，用衣服遮盖。右手拿着钵。乞食完毕后，随便到一家，安置好饭钵。自己拿一条干净的绳子，像粗筷子那样粗细，根据井的深浅，系住罐子取水，用小罗过滤。斟酌足够的水后，就用绳子的一头穿过铜钮，紧紧系住抬绳等，系上小铁钩。钩子提起时，务必保持平稳。这些都要预先做好，不得临时寻找。然后用小罗，覆盖在虫罐内。慢慢地放下，到水面时松开钩子，拔起绳子使罐子倾覆。再三在水中冲洗，才牵出井。这是乞食的仪轨。或者用铜碗、漆碗，穿孔系上绳子，权且使用也可以。如果在寺庙里，就用常用的铁罐覆盖，像前面那样安置。稍有不同之处，就是在底部旁边安装铁环。
English
English version Taisho Tripitaka Volume 45 No. 1901 Dharma of Protecting Life and Releasing Beings No. 1901 Dharma of Protecting Life and Releasing Beings Composed by Tripitaka Master Yijing (义净) of the Tang Dynasty All sentient beings cherish their lives. From the wise and virtuous, none are without fear when facing death. Even the smallest insects are the same. Therefore, the Sugata (善逝, one of the titles of the Buddha) cultivates compassion according to circumstances, without harming any sentient life. Measuring oneself against all things, not using knives or sticks, but only with great compassion, propagating the Dharma. In places where life is protected, one should be extremely diligent. Observing insects and filtering water are important practices for monks. Seeing danger and rescuing is an urgent act of compassion. Since it is known that there are insects, the Vinaya (律藏, monastic code) prescribes making a releasing vessel, but this is only because it has been practiced for a long time in the Western Lands (ancient India), and people understand it, while in the Eastern Xia (东夏, ancient China) it was not previously known, so its ritual must also be explained in detail. If it is not described in detail, it will not be understood. The vessel can be made of iron, copper, tile, or wood. The tile vessel should have a nose attached, and the iron and wood vessels should be made accordingly. If you plan to carry it with you, you can make it of copper. A capacity of two or three Sheng (升, a unit of volume) is sufficient, which is the old small copper pot. Also add a copper rope so that it can be passed through the hand. On one side of the bottom, a copper button must be installed, which can accommodate a little finger. If you go begging for food, wear it on your left arm and cover it with clothing. Carry the bowl in your right hand. After begging for food, go to any house and place the rice bowl. Take a clean rope, as thick as coarse chopsticks, and according to the depth of the well, tie the pot to fetch water, filtering it with a small sieve. After measuring enough water, thread one end of the rope through the copper button, tie the lifting rope tightly, and attach a small iron hook. When the hook is lifted, be sure to keep it steady. These must be prepared in advance and not sought temporarily. Then, cover the insect pot with a small sieve. Slowly lower it, and when it reaches the water surface, release the hook and pull up the rope to overturn the pot. Rinse it in the water three times before pulling it out of the well. This is the ritual for begging for food. Alternatively, you can use a copper bowl or lacquer bowl, pierce holes and tie a rope, and use it temporarily. If you are in a temple, cover it with a commonly used iron pot and place it as before. The only difference is that an iron ring is installed on the side of the bottom. --------------------------------------------------------------------------------
Chinese
。可容三指。以罐钩内中。抬起系等同前着钩。覆虫在中。放使至水。假令深井亦得为之。若别畜绳。恐成劳扰。若井深处。或可别为盆贮。或可送往河池。泻水竟时。还须涤器。斯其法也。滤罗样式。如别处言之。岂容井口之上翻罗。元无放生之器。欲似护戒。宁顾虫亡。但以如来圣教。慈悲为本。所制戒律。罪有性遮。遮则准事合经。性乃理应从重。性罪之内。杀生最初。是故智人特宜存护。若将此为轻者。更复何有重哉。若能依教作者。现在得长命果报。来世当生净土。且神州之地。四百余城。出家之人动有万计。于滤水事。存心者寡。习俗生常。见轻佛教。不可一一门到口传。冀诸行人递相教习。设使学通三藏。坐证四禅。镇想无生。澄心空理。若不护命。依教奉持。终亦不免佛所诃责。十恶初罪。谁代受之。且如见有屠儿牵羊入寺。不过数口。放作长生。众共聚看。弹指称善。宁知房内用水。日杀千生万生。既知理教不轻。宜应细罗细察。自利利物。善护善思。复有令人耕田种植。规求小利。不见大尤。水陆俱伤。杀生无数。斯之罪咎。欲如之何。直如束手泉门。任他处分。故经云。杀生之人。当堕地狱饿鬼畜生。设得为人。短命多病。呜呼此苦。谁当受之。脱有能为。善哉甚善。可谓释迦末法。共结慈念 之因。弥勒初成。俱证无生之果。广如别传。此不烦云。 护命放生轨仪法 现代汉语译本： 这是（他们）证得无生果的原因。弥勒（Maitreya，未来佛）最初成就时，都一同证得了无生之果。详细情况如同其他传记所记载，这里就不再赘述。 护命放生仪轨法
English
English version: This is the cause of (their) attainment of the fruit of non-origination. When Maitreya (the future Buddha) initially achieved enlightenment, they all together attained the fruit of non-origination. The details are as described in other biographies, so I will not elaborate here. The Ritual Dharma of Protecting Life and Releasing Beings --------------------------------------------------------------------------------