English
English version: (Answer:) Knowing the one who repents (also saying) should self-reproach, deeply generating aversion in the heart. (Answer:) It can be so (the junior says 'hold on the crown of the head'). This concludes the explanation regarding the long robe. The remaining precepts and so on can be known by analogy. Next, clarifying the method of returning property (these are the long robe, one-day robe, long bowl, seven-day medicine, urgent offering after the event, etc., totaling five precepts among the thirty precepts. All need to be returned after one night. The remaining precepts and so on should be returned immediately. If there are co-residents of the same type as these five precepts, they can also follow each other for one night. Only excluding the three robes, six-year bedding, etc., those who live together do not need to wait overnight, and should return them immediately. If borrowing another's three robes, destroying them and then accepting them, it can be considered as upholding them. If losing the upholding due to leaving them overnight, one commits the Pācittiya offense. But repent of the offense, because the robe is someone else's, it should not be discarded. It should be known). The method of recognizing and confessing offenses (applicable to all five sections): The Buddha said, 'One should go to a pure Bhikkhu, fully equipped with proper conduct, and state the name of the offense committed (one should say): 'Venerable Sir, with one-pointed mind, I, Bhikkhu so-and-so, have committed such-and-such offense. Now I confess to the Venerable Sir, and later I shall repent according to the Dharma.' (Repeat three times). The method of confessing doubtful offenses (the meaning applies to all five sections): The Vinaya says, 'When there is doubt about committing an offense, urge them to speak.' The Buddha said, 'After confession, one can hear the precepts.' (The meaning is based on Dharma Cloud) 'Venerable Sir, remember, I, Bhikkhu so-and-so, have doubt about committing such-and-such. Now I confess to the Venerable Sir, and need to repent according to the Dharma when there is no doubt later.' (Repeat three times) He should say, 'It can be so.' The method of making leftover food after being full (one should hold the food towards a Bhikkhu who is not full and say): 'Venerable Sir, I am full. Venerable Sir, know what this is, look at what this is, I am making the method of leftover food (彼应即取少许食已。语言。我已食止。汝取食之). The text for requesting reliance: 'Venerable Sir, with one-pointed mind, I, Bhikkhu so-and-so, now request the Venerable Sir to be my relying Ācārya (teacher). May the Venerable Sir be my relying Ācārya. I rely on the Venerable Sir, therefore I can abide according to the Dharma, because of compassion.' (Repeat three times) He should reply, 'It can be so.' Or say, 'Giving reliance.' Or say, 'Do not be negligent.' (Any one of these three statements is sufficient). -------------------------------------------------------------------------------- 。皆得不劳具说)。
Chinese
同受请食前。食后入聚落嘱授文 大德一心念。我比丘某甲。先受某甲请。今有某缘事欲入某处聚落至某家。白大德知(作嘱受已。若往余处或中道还。并失前法。若欲往者应更作法)。 非时入聚落白文 大德一心念。我比丘某甲。非时入某聚落至某家。白大德令知彼。答言尔(若有请唤不须作白)。 作六念法 第一念。知月朔大小(若月大白月十五日已前。应云此月大白月。一日乃至十五日。随日称之。若从十六日已后皆云黑月。应云此月大黑月。一日乃至十五日随之。若月小应云此月小。作法准前。若依祇律。白月恒大。黑月随大小称之。今既欲知此方道俗两种日月不同祇律。依彼西土作法。但可以义长通称月大小。复标沙门日月白黑之别)。 第二念。如食处若常食乞(应云)我常乞食。若食已食(应云)我自食已食。若食僧食(应云)我食僧食。若食无定处(应云)下背请食。若唯一请念自讣。若多请处自不能遍讣。自讣一请。余者应人遣讣。某所讣人比丘沙弥俱得应。作法云。长老某甲。檀越请我五正食。我有因缘不得往。今布施汝。若无人可得应。准僧祇五分作心念舍之。我比丘某甲。今朝檀越施我五正食。我回施比丘某甲。檀越于我不系我当食(若 现代汉语译本： （都能够获得，无需在此一一详述）。 共同接受邀请用餐前，用餐后进入村落的告知文：大德请一心忆念，我比丘某甲，先前接受了某甲的邀请。现在因为某些事情想要进入某处的村落，前往某家。告知大德知晓。（做了告知后，如果前往其他地方或者中途返回，都会失去之前的效力。如果想要前往，应该重新做告知）。 非时进入村落的告知文：大德请一心忆念，我比丘某甲，在非时的时间进入某村落，前往某家。告知大德，让他知晓。回答说：‘知道了’。（如果有邀请，则不需要做告知）。 作六念法：第一念，知道月份的大小（如果月份大，白月十五日之前，应该说：‘这个月是白月大月，一日乃至十五日’，随着日期称呼。如果从十六日之后，都说黑月，应该说：‘这个月是黑月大月，一日乃至十五日’，随着日期称呼。如果月份小，应该说：‘这个月是小月’，做法和前面一样。如果依照祇律（Giyi，律宗），白月总是大月，黑月随着大小称呼。现在既然想要知道此地道俗两种日月不同于祇律，依照西土的做法，但可以按照意义长短来通称月份大小。再标明沙门（Shamen，出家修行的人）日月白黑的区别）。 第二念，关于用餐的地方，如果经常乞食（应该说）‘我经常乞食’。如果已经自己吃了（应该说）‘我已经自己吃了’。如果吃的是僧众的食物（应该说）‘我吃的是僧众的食物’。如果没有固定的用餐地点（应该说）‘我接受了下背的邀请用餐’。如果只有一份邀请，就自己告知。如果有很多邀请，自己不能全部告知，就自己告知一份邀请，其余的应该派人去告知。某处被告知的人，比丘（Biqiu，受过具足戒的男性出家人）和沙弥（Shami，出家男子，还未受具足戒）都可以应答。做法是：长老某甲，檀越（Tan Yue，施主）邀请我五份正食，我因为有事不能前往，现在布施给你。如果没有人可以应答，按照僧祇（Sengqi，大众）五分的做法，在心中舍弃它。我比丘某甲，今天早上檀越施舍我五份正食，我回施给比丘某甲，檀越对我没有约束，我应当食用（如果
English
English version: (All can be attained, no need to elaborate further). Before and after jointly accepting an invitation to eat, the announcement when entering a village: Venerable ones, please focus your minds. I, Bhikshu (Biqiu, a fully ordained male monastic) so-and-so, previously accepted an invitation from so-and-so. Now, due to certain matters, I wish to enter a certain village and go to a certain house. I inform the venerable ones of this. (Having made this announcement, if one goes elsewhere or returns midway, the previous validity is lost. If one wishes to go, one should make the announcement again). Announcement when entering a village at an inappropriate time: Venerable ones, please focus your minds. I, Bhikshu so-and-so, am entering a certain village at an inappropriate time and going to a certain house. I inform the venerable ones, so that they may know. The response is: 'Understood.' (If there is an invitation, there is no need to make this announcement). Performing the Six Recollections: First recollection, knowing the size of the month (If the month is large, before the fifteenth day of the white month, one should say: 'This month is a large white month, the first day to the fifteenth day,' naming the day accordingly. If it is after the sixteenth day, one should say it is the black month, and say: 'This month is a large black month, the first day to the fifteenth day,' naming the day accordingly. If the month is small, one should say: 'This month is a small month,' and proceed as before. According to the Giyi (Giyi, Vinaya School), the white month is always large, and the black month is named according to its size. Now, since we wish to know that the secular and monastic calendars here differ from the Giyi, we follow the practice of the Western Lands, but we can generally refer to the size of the month according to its meaning. Furthermore, we distinguish between the white and black days of the monastic calendar for Shamen (Shamen, one who has left home to cultivate). Second recollection, regarding the place of eating, if one regularly begs for food (one should say) 'I regularly beg for food.' If one has already eaten oneself (one should say) 'I have already eaten myself.' If one is eating the Sangha's (Sengqi, monastic community) food (one should say) 'I am eating the Sangha's food.' If there is no fixed place to eat (one should say) 'I have accepted an invitation to eat at a lower-back location.' If there is only one invitation, one should announce it oneself. If there are many invitations, and one cannot announce them all oneself, one should announce one invitation oneself, and for the rest, one should send someone to announce them. The person being informed, whether Bhikshu (Biqiu, a fully ordained male monastic) or Shami (Shami, a male novice), may respond. The procedure is: Elder so-and-so, the Tan Yue (Tan Yue, benefactor) has invited me to five proper meals, but I cannot go due to some matter, so I now give them to you. If there is no one who can respond, according to the Sengqi (Sengqi, monastic community) five-part practice, one should relinquish it in one's mind. I, Bhikshu so-and-so, this morning the Tan Yue gave me five proper meals, I give them back to Bhikshu so-and-so, the Tan Yue has no claim on me, I should eat them (if --------------------------------------------------------------------------------
Chinese
背前家请向后家应三说。背后向前家一遍说)。 第三念。知受戒时忧数(应云)我于某年某月某日某时。受具足戒。一尺木若干影(无夏。若有夏随多少称之尔)。 第四念。知衣钵受净已未。若三衣不具念当具。若具念受持。若有长财念说净。若衣有具不具随无念具。若长衣净不净未者念当净。若衣钵并具已受长财已净(应云)三衣钵具已受持。所有长衣已说净。 第五念。知食同别(应云)依众食不别众食。 第六念。知病不病。若有病(应云)我今有病。念当疗治。无病直云。今朝无病。依众行道。 受畜钱宝作净等法(钱宝生过道之大患。流俗浅坏尚饮高节。况出家拔俗而辄储之。远坠清风。近参鄙迹。慕道通至持宜轻乘。然为资道在缘。斯有济要之义。故圣慈开法为益。行人自律准奉。稍难他部容有通济亦可依之。想无违理)钱等若畜。准依四分得舍坠。若依萨婆多论。开说净畜。且如今外众。信根浇薄湛为净主者。希内众复于钱宝不能令作割舍。乃自手捉持畜。以积业设虽不捉遣。净人捉口可受愆未能得遣。是以今者且准圣教令说净。而畜虽不当宗经。是金杖并堪有用。既知斯意。然后方述。宜准彼文用为恒式(应先语一无式人俗人等云。比丘法所有钱宝佛不许畜。今 现代汉语译本 背诵前，请重复三次‘向后家应三说。背后向前家一遍说’。 第三念：知道受戒时的忧虑数量（应说）‘我于某年某月某日某时，受具足戒。一尺木若干影（没有夏季。如果有夏季，则随多少称说）’。 第四念：知道衣钵是否已经受净。如果三衣不全，念‘当具’。如果齐全，念‘受持’。如果有长财，念‘说净’。如果衣服有齐全和不齐全的，随没有的念‘具’。如果长衣干净与否，未干净的念‘当净’。如果衣钵都齐全，已经受持，长财已经说净（应说）‘三衣钵具已受持，所有长衣已说净’。 第五念：知道饮食是同众还是别众（应说）‘依众食不别众食’。 第六念：知道生病与否。如果有病（应说）‘我今有病，念当疗治’。没有病就直接说‘今朝无病，依众行道’。 受持、储蓄钱财珍宝，以及作净等方法（钱财珍宝是修行道路上的大患，世俗浅薄之人尚且败坏高尚的节操，更何况出家人脱离世俗却随意储蓄钱财，远则坠落清净的风气，近则沾染鄙陋的习气。仰慕佛道、通达真理的人应该轻装前行。然而为了资助修行，在因缘具足时，钱财也有济助的重要意义。所以圣人慈悲开设方便之法，是为了利益修行人。修行人应当自我约束，谨慎奉行。即使其他部派容许通融，也可以依从，想来也不会违背佛理。）如果储蓄钱财等物，按照《四分律》的规定，应当舍弃并忏悔。如果按照《萨婆多论》，可以开许通过‘说净’的方式来储蓄。但如今外众的信心浅薄，很少有人能真正做到清净为主；内众又对钱财珍宝不能做到割舍，甚至亲手拿持储蓄，以至于积累业障。即使不亲手拿，让净人拿，口头允许，也可能犯错而不能真正舍弃。因此，现在暂且按照圣教的规定，令其‘说净’而储蓄。虽然这不符合宗经的本意，但金杖等物也确实有用。明白了这些道理，然后才能述说。应该按照律文的规定，作为恒常的准则（应先告诉一个没有受过戒的人，比如俗人等说：‘比丘的戒律不允许储蓄钱财珍宝，现在……’