English
English version: Repentance. Not hearing the precepts. The *Saṃghika* says: 'To be a *Upadhyaya* (preceptor), one must possess ten virtues: 1. Observance of precepts (*śīla*), 2. Extensive learning (*bahusruta*), 3. *Vinaya* (discipline), 4. Learning precepts, 5. Learning *samādhi* (concentration), 6. Learning *prajñā* (wisdom), 7. Being able to absolve oneself and others from offenses, 8. Being able to care for the sick and enable others to care for the sick, 9. When a disciple has difficulties in *brahmacarya* (pure conduct), being able to free oneself and enable others to free themselves from difficulties, 10. [萉-巴+(日/(句-口+匕))].' The *Saṃghika* says: 'If the *Upadhyaya* (preceptor) or *ācārya* (teacher) has faults, the disciple should gently admonish them. The teacher should not do such things. If the teacher says, 'I will not do this again,' that is best. If the teacher says, 'Stop! Stop! I should be teaching you, and you are teaching me instead,' then the *Upadhyaya* (preceptor) should abandon and go far away. If relying on a teacher, one should leave the dwelling.' The *Caturvargika* says: 'One who has five virtues: 1. Knows when it is the right time and when it is not, 2. Knows the truth and does not speak falsely, 3. Brings benefit and does not cause harm, 4. Is gentle and not harsh, 5. Has a compassionate heart and is not angry.' The *Saṃghika* says: 'When the *Upadhyaya* (preceptor) or *ācārya* (teacher) speaks to a disciple, the disciple should respond. Not responding is a *duṣkṛta* (minor offense). All things should be done, except calling for a woman or bringing wine; not speaking is not an offense.' The *Saṃghika* says: 'If a disciple wants to travel far away, they should inform the teacher one month or half a month in advance. The teacher should see if it is in accordance with the Dharma; if it is, they should allow them to go; if it is not, they should prevent them. Informing them just before leaving is an offense.' The *Saṃghika* says: 'With five qualities fulfilled, one may request to rely on a teacher: 1. Love and affection, 2. Offering and respect, 3. Shame, 4. Humility, 5. Joy in living nearby.' The *Saṃghika* says: 'There are four kinds of teachers; one may leave without asking: leaving without asking whether living in hardship or living in comfort, is without Dharma, clothing, or food. Needing to ask before leaving is without Dharma but has clothing and food. Living in hardship is having Dharma but without clothing or food. Living in comfort is having Dharma and having clothing and food. The latter two kinds of teachers, one may not leave for the rest of one's life.' The *Caturvargika* says: 'There are five kinds of *ācārya* (teacher): 1. Relying on robes, 2. *Karma* (action), 3. Demeanor, 4. Receiving the Dharma, 5. Giving precepts.' There are two kinds of *Upadhyaya* (preceptor): 1. Giving the ten precepts, 2. Giving the major precepts. The *Saṃghika* says: 'A disciple should ask for teachings on the precepts three times a day and greet the teacher three times. Exposing the right shoulder, removing shoes, kneeling with the right knee, and joining palms. Not inquiring in the morning, the disciple so-and-so requests teachings on the precepts. It is the same at midday and in the evening.' --------------------------------------------------------------------------------
Chinese
者犯突吉罗。一切作事别白 僧祇曰。和上阿阇利应教弟子。广略也。广者。说五句轻重阿毗昙。略者。当言谨莫放逸。弟子言。顶载持。不者突吉罗 僧祇曰。有八种遮法。一自恣足。二少欲足。三秽法足。四杂足。五曲足。六不便足。七亭住足。八自己足 僧祇曰。顺心破六种犯偷兰遮。破钵破三依破塔僧房破僧界 四分曰。众多痴比丘共集一处住。有客比丘来至。能说法持律坐禅。能说契经义。诸比丘闻。当半由旬迎送承事。瞻视安处。洗浴给其所须饮食。若不尔者突吉罗 僧祇曰。三举人死取其眠床。以尸着上衣钵系咽曳床而出。作是言。众僧事净不得分其衣钵。有浴持来得分 四分曰。众多痴比丘依能诵戒者。夏安居中间诵戒死。若后安居来过举。众移就知法更结安居。已过知法难屈不得移处。若远应受往彼令学诵一遍。还来本处。并使一人诵 僧祇曰。众僧因地一切重物。僧虽和合不得借人私用。不得买去。正使一切僧和合尽得突吉罗。若有留难。使白衣知者无罪 僧祇曰。有五种净。何是。一制限净。一方住处如法作制。与教相应。二方法净者。国土尔。三戒行净者。持戒比丘所行不违。四大教四长老净者。明大德人所行与四大相应便舍。五风诤者。如本俗人时。饮酒非时食行淫。是俗人净。出家人不 净 问曰。云何名为四大教 答曰。四大教者佛所说圣所行。多知比丘所说长老比丘所。是谓四大教 问曰。一方住处众僧和合作三日制。客比丘来食不过限为知法不 答曰。非法。所以者何。若是常住僧食四方僧共有。若和合作制一切僧得偷兰遮罪。若是私食作制一切僧突吉罗。以悭贪故 僧祇曰。非法眠有四种。一者阿修罗眠。仰卧是。二伏地眠者。饿鬼眠。三左胁眠。贪欲人也。如法卧者。师子王右胁卧。两脚相累。合口舌柱上齿。右手支头。左手顺身上。不舍念惠思惟明相 僧祇曰。十二事不作礼。一在塔像前。二饮食时。三作事时。四瀑洗油涂时。五读诵时。六不着三衣时。七大小便时。八经行时。上下阁时。九授经。十共诤时。十一洗钵时。十二着药时。皆不应作礼。受礼时不应如恶羊不语。当共相问讯。少病小恼安乐不。如来在世为五事利益。五日一行僧房。一者我诸弟子不著有为事不。二不乐着世俗。言论无益语不。三不着睡眠。妨行道不。四为看病比丘故。五为新受戒比丘。见如来威仪发欢喜故。经行有五事。一好堪远行。二能思惟。三少病。四稍钦。五得定久住。 三部律亡比丘衣物品第十 四分曰。比丘重物者。园田果树别房及别物事舆。净人绳床大床坐蓐大小枕。氍数广三肘长 现代汉语译本： 净（Upasaka，在家男居士）问：什么是四大教？ 答：四大教是指佛（Buddha）所说、圣者（Arya）所行、博学的比丘（Bhiksu，出家男众）所说、长老比丘（Thera Bhiksu）所说。这就是所谓的四大教。 问：如果一个地方的僧团（Sangha，佛教僧侣团体）共同制定了一个为期三天的规定，限制来访比丘的食物量，这样做是否符合佛法（Dharma，佛教教义）？ 答：不符合佛法。为什么呢？因为如果是常住僧团的食物，那么四方僧众都有份。如果僧团共同制定这样的规定，所有僧人都犯偷兰遮罪（Sthulatyaya，一种戒律罪名）。如果是私人的食物制定这样的规定，所有僧人犯突吉罗罪（Dushkritya，一种轻微的戒律罪名），因为这是悭贪的缘故。 僧祇律（Mahasanghika Vinaya）中说：不如法的睡眠有四种。第一种是阿修罗（Asura，一种神道）的睡眠，仰卧。第二种是伏地而眠，这是饿鬼（Preta，六道众生之一）的睡眠。第三种是左胁而眠，这是贪欲之人的睡眠。如法的睡眠是狮子王（Simharaja）的右胁而卧，两脚相叠，合口，舌抵上颚，右手支撑头部，左手顺着身体放置，不舍弃正念和智慧，思维光明之相。 僧祇律中说：有十二种情况不应作礼。一是在佛塔（Stupa）和佛像前。二是在饮食时。三是在做事时。四是在沐浴、涂油时。五是在读诵时。六是不穿三衣（Tricivara，比丘所穿的三件袈裟）时。七是在大小便时。八是在经行（Cankrama，一种禅修方式）时，上下楼阁时。九是授经时。十是共同争论时。十一是洗钵（Patra，比丘的食器）时。十二是服药时。都不应该作礼。接受礼拜时不应该像恶羊一样不说话，应当互相问候：少病少恼，安乐吗？ 如来（Tathagata，佛的称号之一）在世时，为了五件事而利益众生，每五天巡视僧房一次。一是我的弟子们是否执着于有为之事？二是不喜欢执着于世俗的言论和无益的言语？三是不贪着睡眠，妨碍修行？四是为了看望生病的比丘。五是为了让新受戒的比丘，见到如来的威仪而生欢喜心。 经行有五种益处。一是适合远行。二是能够思惟。三是少病。四是容易消化。五是得定后能够长久保持。 三部律（Tripitaka Vinaya）中关于比丘衣物用品的规定，第十部分。 四分律（Dharmaguptaka Vinaya）中说：比丘的重物是指：园地、田地、果树、单独的房舍以及其他的物品、车舆、净人、绳床、大床、坐垫、大小枕头、毛织品，宽度三肘，长度...
English
English version: Net (Upasaka, a male lay follower) asked: What are the Four Great Teachings? The answer: The Four Great Teachings are what the Buddha (Buddha) said, what the Saints (Arya) practiced, what the learned Bhikshus (Bhiksu, ordained male monks) said, and what the Elder Bhikshus (Thera Bhiksu) said. These are called the Four Great Teachings. Question: If a Sangha (Buddhist monastic community) in one place jointly makes a rule for three days, limiting the amount of food for visiting Bhikshus, is this in accordance with the Dharma (Buddhist teachings)? Answer: It is not in accordance with the Dharma. Why? Because if it is the food of the permanent Sangha, then all Sanghas from the four directions share it. If the Sangha jointly makes such a rule, all Sanghas commit a Sthulatyaya offense (Sthulatyaya, a type of disciplinary offense). If it is private food and such a rule is made, all Sanghas commit a Dushkritya offense (Dushkritya, a minor disciplinary offense), because of stinginess. The Mahasanghika Vinaya says: There are four types of improper sleep. The first is the sleep of the Asuras (Asura, a type of deity), lying on the back. The second is sleeping face down, which is the sleep of the Pretas (Preta, hungry ghosts, one of the six realms of existence). The third is sleeping on the left side, which is the sleep of greedy people. Proper sleep is that of the Lion King (Simharaja), lying on the right side, with legs crossed, mouth closed, tongue touching the upper palate, right hand supporting the head, left hand placed along the body, without abandoning mindfulness and wisdom, contemplating the aspect of light. The Mahasanghika Vinaya says: There are twelve situations in which one should not prostrate. First, in front of a Stupa (Stupa, a Buddhist monument) and Buddha image. Second, while eating. Third, while working. Fourth, while bathing or applying oil. Fifth, while reciting scriptures. Sixth, when not wearing the three robes (Tricivara, the three robes worn by a Bhikshu). Seventh, while urinating or defecating. Eighth, while walking (Cankrama, a form of meditation), going up and down stairs. Ninth, while teaching scriptures. Tenth, while arguing. Eleventh, while washing the Patra (Patra, a Bhikshu's alms bowl). Twelfth, while taking medicine. One should not prostrate in these situations. When receiving prostrations, one should not be like a bad sheep, remaining silent. One should greet each other, asking: Are you free from illness and suffering, are you at peace? The Tathagata (Tathagata, one of the titles of the Buddha) benefited beings in five ways while in the world, visiting the Sangha's dwellings once every five days. First, are my disciples attached to conditioned things? Second, do they dislike being attached to worldly discussions and useless speech? Third, are they not attached to sleep, hindering their practice? Fourth, it is for visiting sick Bhikshus. Fifth, it is to make newly ordained Bhikshus happy by seeing the Buddha's dignified demeanor. There are five benefits of walking meditation. First, it is suitable for long journeys. Second, one is able to contemplate. Third, one has fewer illnesses. Fourth, one digests easily. Fifth, one is able to maintain concentration for a long time after attaining it. The tenth section of the Tripitaka Vinaya regarding the rules for Bhikshus' clothing and belongings. The Dharmaguptaka Vinaya says: A Bhikshu's heavy possessions are: gardens, fields, fruit trees, separate houses and other items, vehicles, servants, rope beds, large beds, sitting mats, large and small pillows, woolen fabrics, three cubits wide, and... --------------------------------------------------------------------------------
Chinese
五肘毛长三指。铜瓫釜镬灯台瀑灌锡杖扇。铁作器陶作器竹作器皮作器。斧凿上来所明尽重物。应入四方僧。轻物者。剃刀衣钵坐具针筒。俱耶罗器现前僧应分 四分曰。有比丘游行。行至无僧住处村命过。所有衣钵檀越应赏。若出家五种。先住者应与。若无出家人住者应入随近僧 四分曰。舍卫国多知识比丘。命过有多三衣。诸比丘不知。何者三衣与看病人。佛言。亡命常所爱持者与。时有比丘小小看病。或一扶起或一卧。或与杨枝或与取水取病人衣钵。佛言。不应小小看病便取病人衣钵。从今已往。要具五德。何者为五。一知病人可食不可食能与。二者不恶贱病人小便唾吐。三者慈愍心不为衣食。四者能经理病人汤药。乃至差若死。五者能为病人随顺说法令病欢喜。己身于善法增益。具此五德应取病人衣。无五德者不应取 四分曰。右多知识比丘命过。右多三衣不知受何者衣。不得与看病人。佛言。能极上看病与上三衣。中看病与中三衣。下看病者与下三衣 四分曰。有负债比丘命过。不知谁偿。佛言。听持亡人长衣偿。若无长衣卖三衣偿。余者与看病人 四分曰。病人临终时嘱授言。我此物与法与僧与塔与人。若死后当与。若不死还我。诸比丘疑不知云何。白佛。佛言。不成嘱授。现前僧应分 问曰。如是嘱授 现代汉语译本 五肘长的毛发，三指宽的距离。铜制的瓫（一种瓦器），釜（锅），镬（大锅），灯台，瀑灌（水壶），锡杖，扇子。铁制的器具，陶制的器具，竹制的器具，皮制的器具。斧子、凿子以及其他所有贵重物品，应当归入四方僧（指来自各地的僧侣）。轻便的物品，如剃刀、衣钵、坐具、针筒、俱耶罗器（不确定指什么），应当由现前僧众分配。 《四分律》中说：‘如果有比丘在没有僧侣居住的村庄去世，他的衣钵应当由施主赏赐。如果有五种出家人，应当给予先居住者。如果没有出家人居住，应当归入附近的僧团。’ 《四分律》中说：‘舍卫国有很多有学识的比丘。一位比丘去世后留下了很多三衣（僧侣的袈裟），其他比丘不知道应该把哪件三衣给照顾病人的人。’佛陀说：‘把亡者生前最喜爱和经常使用的那件给予照顾病人的人。’当时有比丘只是稍微照顾了一下病人，或者扶起一下，或者让病人躺下，或者给病人杨枝（牙刷），或者给病人取水，或者拿病人的衣钵。佛陀说：‘不应该因为稍微照顾一下病人就拿病人的衣钵。从今以后，要具备五种德行。’哪五种呢？‘一、知道病人可以吃什么，不可以吃什么，能够给予。二、不厌恶病人的大小便、唾液、呕吐物。三、有慈悲心，不是为了衣食。四、能够管理病人的汤药，直到痊愈或者死亡。五、能够为病人随顺说法，让病人欢喜，使自己对于善法有所增益。’具备这五种德行，才可以拿病人的衣服。没有这五种德行，不应该拿。 《四分律》中说：‘一位有学识的比丘去世了，留下了很多三衣，不知道应该接受哪件。’不得给予照顾病人的人。佛陀说：‘能尽心尽力照顾病人的，给予最好的三衣。中等程度照顾病人的，给予中等的三衣。下等程度照顾病人的，给予下等的三衣。’ 《四分律》中说：‘有负债的比丘去世了，不知道应该由谁偿还。’佛陀说：‘允许用亡者的长衣偿还。如果没有长衣，就卖掉三衣偿还。剩余的给予照顾病人的人。’ 《四分律》中说：‘病人临终时嘱咐说：我这个东西给予法，给予僧，给予塔，给予人。如果死后才给，如果没死还给我。’诸位比丘疑惑，不知道该怎么办，禀告佛陀。佛陀说：‘这不算嘱咐。现前僧众应当分配。’ 问：‘像这样的嘱咐……’