English
English version Before reciting, please repeat three times: 'Saying to the house behind should be repeated three times. Saying to the house in front should be repeated once.' Third thought: Knowing the number of worries when receiving precepts (should say): 'I received the full precepts in the year, month, day, and time of [year], [month], [day], [time]. The shadow of a one-foot wooden stick is [number] (no summer. If there is summer, state the amount accordingly).' Fourth thought: Knowing whether the robes and bowl have been purified. If the three robes are not complete, think 'should be complete'. If complete, think 'uphold'. If there is extra wealth, think 'declare purity'. If the robes are complete and incomplete, think 'complete' according to what is missing. If the long robe is clean or not, if not clean, think 'should be clean'. If the robes and bowl are both complete, already received and the extra wealth has been declared pure (should say): 'The three robes and bowl are complete and upheld, and all extra robes have been declared pure.' Fifth thought: Knowing whether the food is communal or separate (should say): 'Relying on communal food, not separate food.' Sixth thought: Knowing whether one is sick or not. If sick (should say): 'I am sick now, thinking of being cured.' If not sick, directly say: 'I am not sick this morning, following the community in practice.' Receiving and storing money and treasures, and methods of purification (Money and treasures are a great affliction on the path of practice. Even shallow worldly people corrupt noble integrity, let alone renunciants who casually store money, falling far from pure conduct and near to vulgar habits. Those who admire the path and understand the truth should travel light. However, to support practice, money can have an important meaning when conditions are right. Therefore, the compassionate Buddhas opened expedient methods to benefit practitioners. Practitioners should self-discipline and carefully follow. Even if other schools allow flexibility, it can be followed, and it is thought that it will not violate Buddhist principles.) If storing money, according to the Sarvastivada Vinaya, it should be abandoned and repented. If according to the Sarvastivada theory, it can be allowed to store through the method of 'declaring purity'. But now the faith of the outer community is shallow, and few can truly be pure; the inner community cannot relinquish money and treasures, and even hold and store them with their own hands, accumulating karma. Even if they do not hold it themselves, allowing a pure person to hold it, verbal permission may be wrong and cannot be truly relinquished. Therefore, for now, according to the teachings of the sages, let them 'declare purity' and store it. Although this does not conform to the original meaning of the sutras, items such as golden staffs are indeed useful. Understanding these principles, then one can describe. It should be used as a constant standard according to the rules of the Vinaya (should first tell someone who has not been ordained, such as a layperson, saying: 'The precepts of a Bhikkhu do not allow storing money and treasures, now...' --------------------------------------------------------------------------------
Chinese
请汝为宝主。吾所得钱宝并是汝当知之。自此已后所得钱宝。但说净已自守护之。如俗人行钱等时即作法云)此不净物。我不应畜。若净生当受(若俗人无已即去不及说者。应对一比丘如前净法)。 净果菜等法(菜通五生种。果收于五果。禁谚于五众结罪。准二品净法分五位净境。惟二俗)五生种者。一根种(谓如姜等及一切枝种是)二枝种(谓如柳等及一切枝种是)三节种(谓如蓼等及诸节生者是)四覆罗种(即如甘蔗藕根之类)五子种(即十七谷及诸子种等)于中净者(根枝节等以刀中折净。节种中)楺(去牙目净。亦得藕根等刀净疮净。去节亦得。子种者并须脱皮净。如论火净通于五生种)五果者。一核果(谓如枣杏之类)二肤果(如花果拨梨李堪等)三壳果(即椰子胡桃栗子石榴等)四糩果(如香等柔苏荏等)五角果(如大小豆皂荚之类)于中净者。律开二五。今旦列五种。一火净。二疮净。三刀净。四鸟啄净。五不任种净。前五果中肤子俱食者事须火净。及不任种净不食子者。余净随意(余如广说)入众五法(凡所入众要先备于五法。在心善调心志动成物轨和合相得情。若水乳出离之胜义无过此)。 故增五(文云) 佛告诸比丘。比丘至僧中。应先有五法。一应以慈心(修慈愍物。离于瞋 现代汉语译本：请你作为宝物的主人。我得到的钱财宝物都应该让你知道。从今以后得到的钱财宝物，只要说是已经净化过的，就自己守护它们。如果世俗之人使用钱财等物时，就应该依法说：‘这些是不干净的东西，我不应该拥有。’如果产生清净之物，应当接受（如果世俗之人没有办法，来不及说这些话，就应该对一位比丘如前面所说的净化方法）。 净化果菜等的方法（菜包括五种生长方式的菜，果包括五种果实。禁止在五众面前说方言土语，否则会结罪。按照二品的净化方法，分为五个层次的清净境界，只有两种是针对世俗之人）。五种生长方式的菜是：一、根生（比如姜等以及一切从根上生长的）；二、枝生（比如柳树等以及一切从枝条上生长的）；三、节生（比如蓼草等以及各种从节上生长的）；四、覆罗生（比如甘蔗、藕根之类）；五、子生（比如十七种谷物以及各种从种子生长的）。其中净化的方法是（根、枝、节等用刀从中间折断即可净化。节生中），揉搓（去掉牙和芽眼即可净化。也可以用刀削藕根等，使创面干净即可。去掉节也可以。子生必须脱皮才能净化。如《论》中所说，火净可以用于五种生长方式的菜）。五种果实是：一、核果（比如枣、杏之类）；二、肤果（比如花红、花梨、李子、橄榄等）；三、壳果（比如椰子、胡桃、栗子、石榴等）；四、糩果（比如香薷、柔苏、荏子等）；五、角果（比如大小豆、皂荚之类）。其中净化的方法是。戒律中开了二五种。今天列出五种：一、火净；二、疮净；三、刀净；四、鸟啄净；五、不适合种植净。前面五种果实中，果皮和果实都食用的，必须用火净和不适合种植净。不食用果实的，其余的净化方法随意（其余的如广说）。进入僧众的五种方法（凡是进入僧众，要先具备五种方法。在心中好好调伏心志，行为举止要合乎规矩，和合相处才能情投意合。像水乳交融一样，出离世俗的殊胜意义没有超过这个的）。 所以增加了五种（经文说）：佛告诉各位比丘，比丘到僧众中，应该先有五种方法。一、应该以慈心（修习慈悲之心，怜悯众生，远离嗔恨）。
English
English version: Please be the master of the treasures. All the money and treasures I obtain should be known to you. From now on, any money and treasures obtained, just say they have been purified, and then guard them yourself. If a layperson uses money or other things, they should declare according to the Dharma: 'These are impure things, I should not possess them.' If something pure arises, it should be accepted (if a layperson has no way to do so and doesn't have time to say these words, they should address a Bhikshu (monk) and use the purification method mentioned earlier). The method of purifying fruits and vegetables (vegetables include five types of growth, and fruits include five types of fruits. It is forbidden to speak in dialects in front of the five assemblies (five groups of monastic members), otherwise, one will incur offenses. According to the two-level purification method, it is divided into five levels of pure states, only two of which are for laypersons). The five types of vegetable growth are: 1. Root-grown (such as ginger and all those that grow from the root); 2. Branch-grown (such as willow trees and all those that grow from branches); 3. Joint-grown (such as knotgrass and all those that grow from joints); 4. Cover-grown (such as sugarcane and lotus roots); 5. Seed-grown (such as the seventeen grains and all those that grow from seeds). Among them, the purification methods are (roots, branches, joints, etc., can be purified by cutting them in the middle with a knife. In the case of joint-grown plants), knead (remove the buds and eyes to purify. You can also use a knife to clean lotus roots, etc., so that the cut surface is clean. Removing the joints is also acceptable. Seeds must be peeled to be purified. As stated in the 'Treatise', fire purification can be used for all five types of vegetable growth). The five types of fruits are: 1. Stone fruits (such as dates and apricots); 2. Skin fruits (such as crabapples, pears, plums, olives, etc.); 3. Shell fruits (such as coconuts, walnuts, chestnuts, pomegranates, etc.); 4. Floury fruits (such as fragrant herbs, soft perilla, sesame, etc.); 5. Pod fruits (such as large and small beans, soap pods, etc.). Among them, the purification methods are. The precepts open two sets of five. Today, five are listed: 1. Fire purification; 2. Wound purification; 3. Knife purification; 4. Bird-pecked purification; 5. Unsuitable for planting purification. Among the previous five types of fruits, those where both the skin and the fruit are eaten must use fire purification and unsuitable for planting purification. For those where the fruit is not eaten, the remaining purification methods are optional (the rest is as described in detail). The five methods of entering the Sangha (whenever entering the Sangha, one must first possess five methods. In your heart, properly tame your mind, your behavior should conform to the rules, and harmonious interaction will lead to mutual understanding. Like the blending of water and milk, there is no greater meaning of leaving the world than this). Therefore, five are added (the sutra says): The Buddha told the Bhikshus (monks), a Bhikshu (monk) should have five methods before entering the Sangha (monastic community). 1. One should have a compassionate heart (cultivate compassion, have pity for all beings, and stay away from anger). --------------------------------------------------------------------------------
Chinese
垢益自他故)二应自卑下如拭尘中(卑心下意。折伏贡高。推直与他揽过归已)三应善知坐起。若见上座不应安坐。若见下坐不应起立(善知已位动静合仪。离凡谄慢顺圣心故)四彼至僧中不为杂说论世俗事。若自说法。若请人说法(杂说世言捐道违理时。宜重众慬意灭。然益物利生事资正法理。宜宣奉或自或他)五若见僧中有不可事心不安忍。应作默然。何以故。恐僧别异故(或无善伴。或言不鉴物。若当料理。恐成败捐。或至破僧。宜须缄默。息诸诤乱故也)详法兴没寔在于人。纲轨略中如文可领。自余行相如广如文。幸奉圣心警兹明诫耳。 宗四分比丘随门要略行仪 现代汉语译本 （一）因为垢染会增长自己和他人（的烦恼），所以要谦卑自己，就像擦拭尘土一样。（谦卑的心，降低自己的姿态，折服贡高我慢，推崇正直给予他人，承担过错归于自己。） （二）应该善于了解坐下和起立的时机。如果见到上座（比丘），不应该安然坐着。如果见到下座（比丘），不应该起立。（善于了解自己的位置，行动举止合乎仪轨，远离凡夫的谄媚和傲慢，顺应圣人的心意。） （三）当他到达僧团中，不应该杂乱地说论世俗的事情。如果自己说法，或者请人说法。（杂乱地说世俗的言语，舍弃正道违背真理，这个时候，应该重视大众的虔诚心意，灭除（杂说）。然而利益众生、有利于生命的事情，凭借正法真理，应该宣扬奉行，无论是自己还是他人。） （四）如果见到僧团中有不如法的事情，内心不安无法忍受，应该保持沉默。为什么呢？恐怕僧团因此产生分裂。（或者没有好的同伴，或者言语不能明鉴事物。如果应当处理，恐怕造成失败，甚至导致破僧。应该缄默不语，平息各种争端。） 详细地说法法的兴盛和衰落，实际上在于人。纲领和轨范在简略的文字中可以领会。至于其他的行为举止，可以参考广本的文字。希望奉行圣人的心意，警惕这些明确的告诫。 《宗四分比丘随门要略行仪》
English
English version (1) Because defilements increase both oneself and others (in afflictions), one should humble oneself, just like wiping away dust. (A humble heart, lowering one's posture, subduing arrogance and pride, promoting uprightness to others, and taking responsibility for one's own faults.) (2) One should be skilled in knowing when to sit and when to stand. If one sees a senior (bhikshu), one should not sit comfortably. If one sees a junior (bhikshu), one should not stand up. (Be skilled in understanding one's position, and one's actions should conform to the proper etiquette, staying away from the flattery and arrogance of ordinary people, and complying with the intentions of the sages.) (3) When he arrives in the Sangha, he should not speak random worldly matters. If he himself teaches the Dharma, or asks someone to teach the Dharma. (Speaking random worldly words, abandoning the right path and violating the truth, at this time, one should value the sincere intentions of the assembly, and extinguish (random speech). However, matters that benefit sentient beings and are beneficial to life, relying on the truth of the right Dharma, should be proclaimed and practiced, whether by oneself or others.) (4) If one sees something unlawful in the Sangha, and one's heart is uneasy and cannot bear it, one should remain silent. Why? For fear that the Sangha will be divided because of this. (Or there are no good companions, or words cannot clearly discern things. If it should be handled, I am afraid it will lead to failure, or even lead to the breaking of the Sangha. One should remain silent and quell all disputes.) To explain in detail, the rise and fall of the Dharma actually lies in people. The principles and norms can be understood in the concise text. As for other behaviors, you can refer to the text of the extensive version. I hope to follow the intentions of the sages and be vigilant about these clear admonitions. 'Essential Summary of Conduct for Bhikshus Following the Four-Part Vinaya' --------------------------------------------------------------------------------