October 1st, Buddhist Calendar 2549 (Western Calendar 2005)

October 1^st, Buddhist Calendar 2549 (Western Calendar 2005)

A-Budh’s Experiences (佛經) and buddhi-rules (律) and A-Budh-doctrines (論) are the standard.

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il-attainment at respect to transcribe the part of Constancy 4(卷第四), The way in the fulfillment-satisfaction of the wish and perpetuation-wisdom-logic and varied preaching Experience said by A-Budh(佛說導神足無極變化經),

‘The next, there are worlds underneath the four heavens of four deva-kings; in yonder worlds, Nature-accordances do not leave family and do not shave their hair or beard(彼世界如來不出家除鬚髮), Nature-accordances are preaching dharma but their images and clothes are like the king of Brahmadeva images and clothes(如梵天形像被服而為說法).

The next, there are Nature-accordances who are preaching dharma but whose images and clothes are like the images and clothes of The King Sakro-devanamindra(釋提桓因), or the images and clothes of Nature-accordance(如來)are like the image and clothes of the king Sun-heaven that Nature-accordances are preaching dharma(或如日天王形體被服而為說法), or the images and clothes of Nature-accordances are like the image and clothes of the king cakavara that Nature-accordances are preaching dharma and advise living beings who shall effectuate Nature(如) and arrive congruence(是) and become Nature-accordances(比).

Mudgala! In the universes of the great thousands including small and middle thousands (三千大千世界中), Nature-accordances knew the wishes of all humans and then Nature-accordances preach dharma. To be at Nature to arrive at Congruence makes like the infinite fulfillments(如是比無央數).


To recur in Nil The Amita A-Budh's Image.	To recur in Nil The Pharmacy Medical Teacher Nature-accordance's image(who is the Nature-Home Nature-accordance在家如來).

A-Budh’s Experiences and buddhi-rules and A-Budh-doctrines are the standard.

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Nil-attainment at respect to transcribe Logicty A-Hūṁ Experience (雜阿含經 Taisho Tripitaka in Large Print, No.635)──

One at any time. A-Budh lived at the essential house located at cock-woods, in Pātaliputra(一時,佛住巴連弗邑雞林精舍).

At that time, The Veneratio of the world (世尊) told piksus, ‘If the piksu learned the four buddhi thinkings and then effectuates it and habitually effectuates it with the buddhi upward behaviors, the unquiet people can arrive at lustrating, the quiet people can increase in wisdom and felicity. What four? The faculty-body-Nature-thinking-uses(身身觀念住), the feeling-Nature-thinking-uses(受觀念住), the heart-Nature-thinking-uses (心觀念住), the dharma-law-Nature-thinking-uses (法法觀念住).’.

After A-Budh preached the Experience. The remaining piksus learned the Experience said by A-Budh, being joy to fulfill the Experience.

The confluences(眾生) who are in Nature and arrive at lustrating can fulfill Nature and congruence mind after mind (如淨眾生如是), the living beings (眾生) who have not arrived the yonder coast (未度彼岸者) can effectuate dharma to ferry at yonder coast, to arrive at orhan (得阿羅漢), arrive at apprenticeship-budh(得辟支佛), to natureify A-nuttara-samuak-sambodhi and to buddhiify it (得阿耨多羅三藐三菩提). To be in Nature to deliver a preaching as above.

　　A-budh Buddha Monthly issued fewer terms in sutras as it issued too many articles in August, Buddhist Calendar 2549. Now we will make up for it.

　　‘A-Budh Preaches in logic to do extirpation by ones Experience (佛說法滅盡經) records that piksu wearing worldly clothes is evil piksu (bhiksu 穿俗衣裳的比丘是魔比丘).

　　“Greatness on the top of ‘A-Budh head to show Nature-accordance the secret-motivation fulfillment-natureity the only one meaning and all bodhisattvas in Budh behavior The chief leng-yan Experience (大佛頂如來密因修證了義，諸菩薩萬行首楞嚴經卷第六 Constancy 6) records that those thieves tampered with my cassock (cloth, 賊人假我衣服) and wore the false clothing to teach other (賊人假我衣服), those thieves wearing the false clothing and embezzling the name of Buddhism to do mutual assist peddle Nature-accordance(裨販如來) that they made kinds of actions (造種種業) and made saying which their doings are dharma (皆言佛法).”. Constan 2, The Buddha wisdom actualizes Experience (佛藏經卷第二) records that such evil piksu is big thief within all the worlds of heavens and humans (於一切天人世界為是大賊).’.

Prescription-breaking's outward personas (破戒出家人) wore worldly clothes.

　　In the pictures above, there are shapes of farm fields and ridges on the cloth within the yellow circle, it is named Ananda cloth (祖衣) which is recorded in buddhi-rules (律藏) that A-Budh Instructions (佛勅) to the ventrable Ananda and then Ananda designed the Ananda cloth,

　　Only when the buddhi behavior of piksu or bhiksuni or upasaka (優婆塞) or upasika arrives at sundeva of sravak (聲聞乘斯陀含者) who can be qualified to wear Ananda cloth (祖衣), or the buddhi behavior of the perpetuation-body class one bodhisattva of the great conveying (修行達大乘初地菩薩) who can be qualified to wear Ananda cloth (to put the cloth on body is named Ananda clothing). The right way of wearing Ananda cloth is that piksu (or bhiksuni) first must wear the colored cloth (cassack) of variegating (斑)-claretplumRed (駁)-mildew (醭) with right shoulder bared which was formulated by A-Budh, and then piksu (or bhiksuni) wears Ananda cloth outside.

　　Outside the cassock, only Ananda cloth can be put on, the other clothing can not be put on. piksu (or bhiksu) does not wear cassock formulated by A-Budh or refuses to wear cassock formulated by A-Budh, but piksu (or bhiksuni) wore Ananda cloth that the piksu (or bhiksuni)is prescription-destroyer (毀戒者).

For the Sake of Telling the Right from the Evil

　　Shih-yan-zai from fá-gǔ-shan (罰鼓山釋岩仔) and shih-yun-yun from huo-guang-shan (活光山釋云云) , etc. wore worldly clothing (穿俗衣裳) or single-color cloth (被褐), do not do mendicancy (不肯乞食生活), their words and comportments are slandering and destroying cassock (colored cloth 染衣), they are slandering and destroying mendicancy (謗毀乞食), are slandering and destroying Buddha (謗毀佛), are slandering and destroying dharma, are slandering and destroying buddhi-rules (謗毀戒律), those prescriptions -breaking’s outward personas (破戒出家人) are prescriptions -breaking piksus (破戒比丘), evil piksus (惡比丘), prescriptions -breaking’s hurtful sanghas (破戒雜僧), big thieves (大賊), devil piksus (魔比丘), they are not A-Budh successors and not buddhists (他們不是佛弟子) pointed out by A-Budh’s Experiences and buddhi-rules and A-Budh-doctrines.

　　Nil-attainment with respect to transcribe the part of The Metal-Immortality mind Dharani Doctrine, to controvert the fallacious theory of six propagaters of the outre bypath (無所得恭鈔金剛心總持論．外道六師論第十八的部份經文)-‘Bodhisattva Manjushri asked A-Budh, “How to talk six propagaters of the outre bypath?” The Veneration of the world said, “After Nature-accordance finished the great pra-nirva (如來滅後), the future period there would be many devil pāpīyāns entering my dharma education system (多有波詢入我法中),living in my temples or precincts, shaving the hair and wearing the single-color cloth (被偈) and calling themselves A-Budh successors (稱佛弟子), …… . In the final period of preaching dharma, the outre-bypath followers of pāpīyāns devils of these propagaters enter in my dharma education system, they spoil the educational function of A-Budh and temples （壞佛伽藍）, they destroy the preaching of the right law （毀佛正法）, extinguish living beings to become Buddhas （滅佛教相）.

　　A-Budh will instruct bodhisattvas of vow-power of great conveying （佛勑大乘願力菩薩）who will be with niceties （隨方） to bear (應現), to be kings, emperors, ministers or leading lights (長者) with great dignity and virtue; bodhisattvas fulfill the one formula (各作一方), and to do giving an behalf of A-Budh (佛之檀越), to crush down evil bypath and to extinguish evil bypath (摧滅邪道), bodhisattvas preserve and habitually fulfill right law, the outre devils can not get any convenience;

　　The doer effectuating the saying of A-Budh is A-Budh sucessors (依佛說者，是佛弟子); The persona following or conforming evildoer is devil papiyan that they will use same bypaths to destroy or slander great logic-law and then they follow …, into the avci hell like arrows. Once they lose the human bodies, the chance of being human again will be scarce. Once they lose the human bodies, the chance of being human again are that they fulfill Nil to do buddhi vow and buddhi behaviors. “……’.

　　2. Nil-attainment with respect to transcribe the part of The A-Budh Preaches in Logic to Do Extirpation by Ones Experience （佛說法滅盡經）‘A-Budh told Anan, “After I finished the great pra-nirva. The final period of dharma preaching, the preaching comes to an end. The bypaths of maras (devils) will thrive in this world of five adversity-turbidness （五逆濁世魔道興盛）; the personnel of dharma education system will be infiltrated by maras (devils) who simulate sramans (魔作沙門) and then they undermine and destroy anybody at identity to fulfill A-Budh’s Experiences (壞亂吾道), they wear worldly clothing (著俗衣裳), or are happy to wear fine cassock, or the original cloth’s color of cassock within the clothing of five kinds of principal colors (袈裟五色之服), or the clothing within five kinds of principal colors (五色之服), “…’.

　　◎ Nil-attainment with respect to transcribe the part of Constancy 6, Greatness on the top of A-Budh head to how Nature-accordance the secreat-motivation fulfillment-natureify the only one meaning and all bodhisattvas in Budh behavior The chief leng-yan Experience (大修頂如來密因修證了義諸菩薩萬行首楞嚴經卷第六),’… I teach piksus who shall effectuate prescriptions to do mendicancy (我教比丘循方乞食), in order to help oneself renounce greed, with the behaviors above and then piksu can fulfill bodhisattva road (成．菩薩道) All piksus et cetera lastingly do not cook food by oneself (不自熟食), every psyche with behaviors utilizes the coming life to do the travel of three kinds of districts (寄於殘生旅泊三界); all piksus et cetera shall show the one to use behaviors and to do return (示一往還), and then do not retroact at any past idea (去已無返). How could those thieves tampered with my cassock and wear the false clothing to teach other (賊人假我衣服), those thieves wearing the false clothing and embezzling the name of Buddhism to do mutual assist peddied Nature-accordance (裨販如來) that they made kinds of actions and made the saying which their doings are dharma, but their psyches with behaviors do not be in accordance with off-home (出家) and the reception-promise-behavior in buddhi-prescriptions (具足戒). Piksu made thief behaviors embezzling Experiences to preach (為小乘道) which causing innumerous beomgs produce doubt and mistake that they shall follow their…, into the unintermittent hell.”……’.

　　Nil-attainment with respect to transcribe No.7 – updraft, clothing method (衣法第七之上), seven-logic-middle (七法中), Constancy 27 (卷第27), Ten-recitation A-Budh-rules (十誦律), Buddhi-rules (律藏), ‘There was one piksu who asked A-Budh, “Can I wear both upper and lower garments?”. A-Budh said, “I permitted three cloths and I permitted to hear of three cloths worn by piksu or bhiksuni who shall owns it no less or more (我先以聽三衣,不應少,不應多). If any piksu (bhiksu) owns it less who makes the guilt in duskrta (若比丘少畜得突吉羅罪); if piksu owns it more who follows the guilt in naisargika-pryacittika; if piksu owns or wears both upper and lower garments who makes the guilt in duskrta (若多畜墮尼薩耆波逸提罪,若持上下衣得突吉羅罪),… . (the colored cloth 染布或染衣 of variegating 斑-claret Plum Red 駁-mildew 醭 to be worn on the body of piksu or bhiksuni is named the colored clothes 染衣). Six groups of piksus asked A-Budh, “Can I shave the hair on our bodies?”. A-Budh said, “piksu shall not shave the hair on one’s body (不應除身毛). If any piksu shaves the hair on one’s body who makes the guilt in duskrta (除身毛得突吉羅罪).”. Six groups of piksus asked A-Budh, “Can I wear pure dark blue clothing (聽我著真青衣)?.”. A-Budh said, “Those six groups of piksus want to destroy two buddhi-rules, first is that they want to destroy the buddhi-rule of prohibiting piksu shaving one’s body hair, now is that they want to destroy the buddhi-rule of prohibiting piksu wearing the pure indigo blue clothing.”.

　　A-Budh said, “The pure dark blue clothing, pure yellow clothing, pure red clothing, pure white clothing, any fur clothing, any leather clothing, any clothing with a fur or leather sleeve (一切毛皮衣偏袖衣), any clothing with inner fur or leather (複衣), any felt clothing (一切氈衣), the cloths covering head and face (貫頭衣), any clothing with two sleeves (兩袖衣), any embroidered clothing (一切繡衣), any blouse or shirt (一切衫), any trouser (一切褲), any pants (一切貯褲), any underwear (一切褲), any para-miri clothing (一切波羅彌利衣), any sātaka clothing (一切舍勒衣), any clothing worn by upasaka or upasika (一切白衣衣), any clothing above is that piksu should not wear it (比丘不應著), if any piksu wear any clothing above, the piksu makes the quilt in duskrta (若著得突吉羅罪)……”A-Budh perceived many kinds of motivations and sakes and then to praise and fulfill that anything produces and then arrives at extermination(佛種種因緣讚持,一切物去己), then told all piksus, “From today on, any piksu does not effectuates three cloths who shall not enter the house of worldly family (從今日起不持三衣不應入俗人家) if piksu enters the house of worldly family who makes the guilt in duskrta.”.’.

　　Nil-attainment with respect to transcribe the part of No.59 , 90 notes, Constancy 8, Sarvāstivāda, buddhi-rules (無所得恭鈔律藏薩婆多毘尼毘婆沙卷第八．九十事第五十九之部份律文)-, ‘As to the new clothing, there is no need to ask whether it is new or old. It is new as long as it is first got. As to the colors, there are five kinds of principal colors which are yellow , red and dark blue, black and white (色有五大色，黃赤青黑白); the yellow colors are made as from the root kukuma or turmeric or pigments or etc. 9黃者鬱金.根黃.藍.染); the red colors are made as from guinea grass or red sandy soil or pigments or etc.(赤者羊草.落沙.染); dark blue colors are made as from blue or dark blue pigments (青者:或言藍黛); the black colors are made as from dark black pigments or without-light color pigments or etc. (是或言，其流非); the white color are made as from the original colors of fiber or the fiber to be bleached or etc.(即是;也是);new or old clothing with anyone of the five colors above is prohibited, now they are prohibited and the future they are prohibited (亦禁餘未), the piksu shall effectuate the essence of colored clothing(識其本).

　　As to these five kinds of principal colors, if piksu utilized it to die whose cloth that the piksu makes the guilt in duskrta (凡此五大色，若自染，突吉羅), and then the piksu wears the die cloth which is named clothing, while the piksu does not effectuate buddhi-prescriptions promised by piksu (若作衣，不成受).

　　As to utilizing the fixed quantity of five kinds of principal colors to dye the cloths or utilizing the unfixed quantity of five kinds of principal colors to die the cloths are that piksu shall not wear any the clothing above (若作應量衣，不應量衣, 一切不得著),…… If piksu the first was in accordance with buddhi-rules to make the colored cloth (染衣) of variegating (斑)-claret Plum Red (駁)-mildew(醭) (若先作如法色), then the piksu utilizes the five kinds of pricipal colors to break the colored cloth (後以五大色破壞者), while the piksu wears the clothing of any pricipl color that the piksu does not effectuate buddhi-prescription promised by piksu(不成受持)……

　　If the piksu wears any clothing-colors in violating A-Budh’s Experiences or buddhi-rules or A-Budh-doctrines that he does not effectuate dharma and buddhi-prescription (一切不如法色衣．不成受持). If piksu wears cloths-colors in accordance with A-Budh’s Experiences and buddhi-rules and A-Budh-doctrines that he is effectuating dharma and buddhi-prescriptions (一切如法色衣則成受持)…’.

　　Nil-attainment with respect to transcribe the part of A-Budh Preaches that the Future Conscious Shall be in Independent Active Change Experience (佛說當來變經), ‘A-Budh told all piksus, “There are also four things leading the dharma education system destroyed and to the end. What four? One, the piksus (thiksus) of the future have forsaked buddhi home and buddhi-vow-deed (將來比丘已捨家業), do not effectuate Experiences and buddhi action in free time and place (在空閑處不修道業), piksus are happy running in the human world and ignorant bustles, the piksus’ thought and comportment and words also require to attain the fine cassock or the clothing within anyone color of the five kinds of principal colors (二熹遊人間憒鬧之中，行來言談求好袈裟五色之服); three, piksus are happy to do loftness and to hear ignorant words and to seek for the far notion (高,聽,遠視) and to do the adulatory speech (綺), to echo grace (雅), they think they are of highest virtue and no one can reach it, they even dare to take their hurtful small intellect to compare with the brightness and bringing-up of sun or moon (以雜碎智比日月之明畜也);four, the piksus do not effectuate buddhi-prescriptions (戒) and samādhi (定) and buddhi wisdom (慧) and do not preach the buddhi things above (不攝三事), do not protect whose root and threshold (不護根門), piksus are happy to do association with women or girls (行婦女間), their speakings or articles are with many ornate or false expressions or ignorant words (宣文飾辭多言) and then their comportments gathering calamity (合禍)or stiring up the minds of other people and to form the clean mind to become turbidness (使清變濁), they waste their life and get disorderliness (身行荒亂), the right law is abrogated or delayed (正法廢遲); it is these four things which will form the dharma education system destroyed or to the end .”.’.

　　A-Budh’s Experiences and buddhi-rules records that the outward person of leaving home and being piksu (比丘出家人) does not wears the worldly clothing (不穿俗衣裳) and does not wears the single-color clothing (不被褐), do not like or love the fine cassock or the clothing within anyone color of five kinds of principal colors (不喜愛好袈裟五色之服).

　　※ The single color clothing or the single-color cloth (被褐):1, The piksu (bhiksu) or bhiksuni wears the cloth with the right shoulder bared, but the color of cloth or clothing only has one single color that it is called single-color cloth or single-color clothing (稱為被褐); 2, the piksu or bhiksuni utilizes the pigment fluid of non-dark-red color to dye the cloth or clothing with the right shoulder bared that it is called single-color clothing ; 3, if piksu or bhiksuni utilized the red pigment fluid to dye the cloth or clothing with the right shoulder bared, and then the color of cloth or clothing becomes pure red-color’s clothing or cloth that it is called single-color clothing, and it is called the clothing within anyone color of five kinds of (稱為被褐，亦稱為五色之服).

　　※Worldly clothing: Piksu (bhiksu) or bhiksuni wears the clothing with the right shoulder bared, while the color of clothing is the same, the clothing is named worldly clothing. 2. The clothing is worn with the right shoulder bared, while the clothing is not dyed with dark red fluid to become the colored cloth (cassock) of variegating (斑)-claretPlumRed (駁)-mildew (醭), the clothing is named worldly clothing (俗衣裳). 3, The measure’s area of cassock (cloth) of variegating (斑)-claretPlumRed (駁)-mildew (醭) is about half of this clothes, if the measure’s area of variegating- claretPlumRed is too much or too little, the clothing is named worldly clothing (俗衣裳). 4, Piksu (bhiksu) or bhiksuni wear the clothing without the right shoulder bared that the clothing is named worldly clothing. 5, The cassock or clothing within anyone of five kinds of principal colors (五色之服) or the color of cloth of cassock within five kindds of principal colors (袈裟五色之服) are named worldly clothing (俗衣裳). 6, The single-color cloth or single-color clothing are named worldly clothing (被褐也是俗衣裳). 7, The clothing of hǎi-cing (海青) is worn habitually by the learned person of family person (在家居士) who chants A-Budh’s Experiences in group or singly befor the treasured image of A-Budh or Buddhisattva ; if piksu or bhiksuni habitually wears hǎi-cing, when hǎi-cing is named worldly clothing; if piksu or bhiksuni habitually wears hǎi-cing is named persisting in worldly clothing (比丘比丘尼穿著海青，就稱為著俗衣裳).

　　※To like fine cassock (喜好袈裟): 1, Piksu or bhiksuni dyes fine cloth with dark red dyed fluid, and then making it into colored cloth with the right shoulder bared that the clothing and comportment are named To like fine cassock or to be happ to wear fine cassock. 2, If piksu or bhiksuni wears the colored cloth of variegating-claretPlumRed-mildew with the right shoulder bared but without other pieces of cloth sewn onto the colored cloth that the clothing and comportment are named to be happy to wear fine cassock and worldly clothing. 3,Piksu or bhiksuni wears the colored cloth with patches of variegating-claretPlumRed-mildew with the right shoulder bared but he or she sew button or ring or other accessory (加縫才釦子、環或物品) that the clothing and comportment are named To like fine cassock or asking fine cassock (稱為喜好袈裟或稱為求好袈裟). 4, Piksu or bhiksuni asked or implied the family-person to offer superior cloth and then made it into the colored cloth with patches that the clothing and comportment are named To like fine cassock.

　　※The clothing within five kinds of principal colors (五色之服): It is cloth or clothing which is worn with the right shoulder bared, but it is dyed with one color among the dyed fluid of red or yellow or white or black or dark blue (青) to become a pure one-color cloth or clothing that it is named the clothing within five kinds of principal colors.

　　※The original cloth’s color of cassock is within the clothing of anyone color of five kinds of principal colors which are red color and yellow and white and black and dark blue (青), it is named the original cloth’s color of cassock within anyone of five kinds of principal colors (稱為袈裟五色之服).

　　※Tampering with my cassock and wearing the false clothing to teach other (假我衣服). A-Budh’s formulation-cassock (佛制袈裟) is that taking the cloth without-the pure five kinds of principal colors with the right shoulder bared, and the to pour the pigment fluid of dark on the cloth, destroying the original cloth’s color becomes into colored cloth of variegating (斑)-claretPlumRed (駁) which the measure’s area of cloth of variegating-claretPlumRed is about half of all area of this cloth;then to hang the cloth of variegating-claretPlumRed in shade for mildewing and then to become the colored cloth of variegating-claretPlumRed-mildew; then to sew other pieces of patches onto the cloth becomes the colored cloth of variegating(斑)- claretPlumRed(駁)-mildew(醭) with patches and with the right shoulder bared (成為偏袒右肩斑斑駁醭染納衣) that it is named cassock (稱為袈裟)

　　Bhiksus and bhiksunis must wear cassocks in accordance with A-Budh’s Experiences and buddhi-rules.

　　1.If the body-monkish persona of piksu (bhiksu) or bhiksuni (比丘比丘尼出家人) et cetera found the pretexts of ‘clothing bestowed by the emperor (帝王賜衣)’, or ‘Piksu shih-tài-syu leading to wear new clothing of sangha (態虛倡導穿著新僧服)’, or ‘sangha’s clothing reformation (僧服改革)’, or ‘different times (時代不同)’, or ‘following the rituals and customs in china (隨中國禮俗,風俗)’, or ‘following chinese styles to wear such as hǎi-cing (隨中國人穿著,例如, 穿著海青)’, or ‘three cloths not to be enough to keep off cold as it is very cold in china (中國天氣較寒冷,三衣不夠禦寒)’, or ‘her-shang or a-chia-lí not to wear cassock (和尚,阿闍梨就沒有穿著袈裟)’, or ‘to regard oneself as the reformer (自己認為自己是改革者)’, or ‘being honor with the clothing bestowed by emperor then not to effectuate buddhi-rules and buddhi-prescriptions and restriction (以帝王賜衣為榮,而不受戒律約束)’ et cetera and then piksu or bhiksuni does not wear cassock, therefore the piksu above or bhiksuni above et cetera is havey prescriptions-breaker (是嚴重破戒者), is heavy forbidden guilts-destroyer (是嚴重毀禁罪者) , he or she is that A-Budh said, “How could those thieves tampered with my cassock and wear the false clothing to teach other (賊人假我衣服), those thieves wearing the false clothing and embezzling the name of Buddhism to do mutual assist peddled Nature-accordance (裨販如來) that they made kinds of actions and made the saying which their doing are dharma (造種種業皆言佛法), but their psyches with behaviors do not be in accordance with off-home the reception-promise-behavior in duddhi prescriptions (卻非出家具足戒).”.’.

　　2.If the piksu or bhiksuni wears single-color clothing (被褐) or worldly clothing (著俗衣裳), or is happy to wear fine cassock (喜好袈裟), or wears the clothing within anyone of five kinds of principal colors (著五色之服), or piksu or bhiksuni wears the original cloth’s color of cassock within any color of five kinds of principal colors (袈裟五色之服) that who belongs to the kinds as A-Budh described, ‘How could those thieves tampered with my cassock and wear the false clothing to teach other (賊人假我衣服), those thieves wearing the mutual assist peddled Nature-accordance (裨販如來).’.

　　3. In Buddhi-rules, The Saripu-Asking Experience recorded (律藏舍利弗問經), A-Budh said the Buddhi-rules and dharma Venerable Kasyapa called orhans together that they recited the buddhi-rules from memory which are named the rules of all sanghas (佛制定的律法是由大迦葉尊者所結集名曰大眾律), or are named māhāsanghi(亦名曰摩訶僧祇). But the prescriptions-breaking piksus of spoiler-type (試道類破戒比丘) wanted to gain pleasure such as fame or profits or offerings, they willfully enjoyed the worldly clothings or fine cassocks or the clothing within anyone color of five kinds of principal colors and the rest abolished by A-Budh, boosting greed and anger and infatuating (痴), those prescriptions-breaking laws and prescriptions-destroying laws were gathered and were complied into calling the upholstered chair (上座shàng-zuò) or is called sthavita (又稱為他俾羅), then sthavita was divided into sereral spoiler-groups (由他俾羅分為幾個試道群); among them, there are some destroying heavily the dharma, the first group is called mahasanghi-vada or mahasanghikah (摩訶僧祇部) which is destroying the buddhi-rules and buddhi-prescriptions (毀壞戒律的摩訶僧祇部), and is disordering the buddhists to effectuate buddhi-rules and buddhi-prescriptions; the second group is called dham-ukuptaka-vada (曇無屈多迦部) which is destroying the buddhi-rules and buddhi-prescriptions, and is disordering the buddhists to effectuate buddhi-rules and buddhi-prescriptions (是毀壞戒律的曇無屈多迦部); the third group is sarvasti-vada which is destroying dharma and buddhi-rules and buddhi-prescriptions (是毀佛法戒律的薩婆多部); the forth group is kasyapiya-vada of the spoiler-types (試道類的迦葉維部); the fifth group is mahāsāsakah-vada which is destroying buddhi-prescriptions, is destroying not to do many kinds of burdensome and forbidden guilts (毀禁戒的彌沙塞部).

　　A-Budh reproached spoiler-types who are destroying dharma, buddhi-rules, buddhi-prescriptions and to effectuate one’s Buddha both each other; A-Budh reproached spoiler-types (試道類) who are extinguishing the dharma-education system. A-Budhtaught Buddhists who shall differentiate specifically that it is the dharma of Nil-attainment or it is the deceitfully evil law of the passing off fish eyes for pearls of the spoiler-types (佛教導佛弟子應當詳細分辨是無所得的佛法．或是試道類的魚目混珠混亂惡法).

　　A-Budh said in The Saripa-asking Experience that the taste of Mahasanghi is very pure; but the spoiler-types made up Mahasanghi-vada to pass off fish eyes for pearls to destroy dharma, buddhi-rules, buddhi-prescriptions, to destroy to effectuate one’s Buddha both each other (可是試道類卻弄了「摩訶僧祇部」而作魚目混珠的毀佛法戒律). Mahasanghi was said by A-Budh that Mahasanghi teaches people to extinguish ignorance and greed. But the devils boost the evil laws not in accordance with A-Budh’s Experiences and buddhi-rules, such as to promote greed, desires, angry, infatuating (痴), prescriptions-breaking (破戒), prescriptions-destroying (毀戒), wearing worldly clothing, fine cassock, wearing the clothing within anyone color of five kinds of pricipal colors, et cetera which are prohibited by A-Budh. The devils take the evil laws not in accordance with A-Budh’s Experiences and buddhi-rules to infiltrate into dharma, setting up Mahasanghi-vada to attract the living creatures to boost greed and desires (魔類以不依經依律的惡法混入正法方式．設立「摩訶僧祇部」而吸引眾生多作貪欲).

　　A-Budh formulated that the outward people of piksu (bhiksu) and bhiksuni and other should have to wear cassock (佛規定比丘比丘尼出家人必須穿著「袈裟」。

　　The Saripu-asking Experience records that the prescriptions-breaking piksus cheated and lied to all A-Budhs then prescriptions-breaking piksus passed off fish eyes for pearls to set up the thief’s prescript-clothing (賊作律衣) and then wearing yellow or red or black (皂) or fiber’s nature color (木蘭色) or dark blue clothing of thieves’ prescript; the Nature-accordance cloth was destroyed by those prescriptions-breaking piksus.

　　If piksu (bhiksu) or bhiksuni wears yellow or red or black or fiber’s nature color or indigo blue clothing who is heavy prescriptions-breaker, heavy prescriptions-destroyer and forbidden guilts-violator (是嚴重毀禁戒者), who belongs to the kind as A-Budh described, ‘ How could those thieves tampered with my cassock and wear the false clothing to teach other (云何賊人假我衣服), those thieves wearing the false clothing and embezzling the name of Buddhism to do mutual assist peddled Nature-accordance (裨販如來) that they made kinds of actions and made the saying which their doings are dharma, but their psyches with behaviors do not be in accordance with off-home (出家) and the reception-promise-behavior in buddhi-prescriptions(具足戒).’.

　　Nil-attainment with respect to transcribe the part of To Uproot Five Afflictions and to Fulfill Principle-sentence Experience (五苦章句經) ──‘A-Budh said, “…… If dharma cloth to be refused and to wear worldly clothing are your heavy loads; …… if not to abandon loads, later to follow …, into the hell.”.’.

　　Nil-attainment with respect to transcribe the part of The greatness-exactness-equality great gathering Experience (大方等大集經的部份經文)-‘The prescriptions-breaking piksu (bhiksu) would have sequential worries (破戒比丘亦復如是), would accept faith and offerings from others, but would not feel peacefulness-happiness (雖在眾中受取信施不得安樂). Why? Destroying buddhi-prescriptions, forbidden guilts-violater, not to be in accordance with dharma (破禁戒故，不如法故); Great King! The persona above is not protected and remembered by one-seriation (一切) ten exactness (十方) Nil-quota (無量) all A-Budhs (諸佛), even the persona is called piksu (bhiksu) but is not in the rank of the sanghas Buddhism (雖名比丘，不在僧數). Why? The psychology and comportment are within devil area. The person effectuates buddhi-prescriptions and without-doing forbidden guilts who is A-Budh sucessor (持禁戒者即是佛弟子). The persona ruins buddhi-prescriptions or ruins without-doing forbidden guilts who is devil disciple (毀禁戒者即魔弟子). The person effectuates buddhi-prescriptions that whose psychology and behaviors are within off-worldly way(持戒者即是出世道). The persona ruins buddhi-prescriptions or ruins without-doing forbidden guilts that whose psychology and comportment are within at-worldly bypath(破禁戒者即入世道).’.

　　What is that to like the fine cassock or the clothing within anyone color of five kinds of principle colors(何謂喜好袈裟五色之服?): Adding decorative patterns or ornament is called ‘to like the fin cassock or the clothing within anyone color of five kinds of principle colors.’.

　　The prescriptions-breaking monkish persona (破戒出家人 prescriptions-breaking piksu or bhiksuni etc.)! Why do you like to do a thief to tampered with my cassock and wear the false clothing to teach other (假我衣服), then wearing the false clothing and embezzling the name of Buddhism to do mutual assist peddle Nature-accordance (裨販如來), and then to mislead those kind persons who do not understand the dharma give money or make effort or buy the books or do the donation, causing them to slander the dharma together with you and then follow …, into Avci Hell?.’.

　　I mage of Orhan Ananda who wears the colored cloth of variegating(斑)-claretPlumRed(駁)-mildew(醭) with patches with the right shoulder bared.

　　For the sake in disseminating the outward person’s logic-threshold of piksu(bhiksu) et cetera

　　It is recorded in the A-Budh’s Experiences and buddhi-rules and A-Budh-doctrines that outward person (出家人) of piksu (bhiksu) et cetera should leave family and should do the three homings (三自歸), should effectuate the buddhi-prescriptions of A-Budh-words and extinguish (持戒) should wear the cassock of the coored cloth of variegating (斑)-claretPlumRed (駁)-mildew (醭) with patches formulated by A-Budh (穿染衣袈裟), shave his hair and beard, beg with mendicancy, not keep money or treasure, promote the nirva way (昇涅槃路), …… .

　　Nil-attainment with respect to transcribe from Greatness-Right-Treasury (大正藏), in A-Hūṁ usages (阿含部), the part of A-Hūṁ Experience 1141 (阿含經第一一四一經) Nature is identity learning. One at any time. A-Budh lived at the garden of the Jata-tree Anathapindaka, in the Nation of Sravasti. At that time, Venerable Maha kasya lived at the education office of deer mother and son (鹿子母講堂), the east garden (東園), in the Nation of Sravasti. After Kasya effectuated the Nature-action’s thought-training and then he effectuated the Nature-action lifestyle (晡時從禪覺), then went to visit The Venervation of the world (世尊). Kasya lowered his head to revere A-Buddha, and then utilized his hands to worship A-Buddha`s feet (稽首禮足), drew back and sat at one side. Then he Veneration of the world told the words to Maha Kasya : ‘You are old now. Old age, the body ageing (年耆根熟). Your garbage cloth with Variegating-claretPlumred-mildew is too heavy to wear for you (糞掃衣重). There is one kind of light cloth formulated by me (我衣輕好) that you can live in dormitory sanghas and wear the light cloth with color breaking which is worn by buddhi home-persons (汝今可住僧中著居士壞色輕衣).’. Kasya sought logic and said to A-Budh, ‘The Veneration of the world ! I would habitually fulfill aranya to treat long night (我已長夜習阿練若), would praise aranya, garbage cloth and to beg food.’.

　　Nil-attainment with respect to transcribe the part of buddhi-rules, Constancy 15, The At Origin-instincts Preaches One-seriation-purpose Department and Binayye-logic-matter (根本說一切有部毘奈耶雜事), buddhi-rules treasury (律藏)- This sake occurred at the city srāva. The piksu (bhiksu) needed to dye cloth . After hearing, The Veneration of the world (世尊) permitted. Piksu asked, ‘The piksu cooked wet pigmentary wood then utilizing the dye liquor dyes cloth to become the cloth with color breaking (苾芻煮濕染木，令染，色壞)?’. A-Budh said, ‘Dry it in the sun and then cook it four use .’. Piksu osked, ‘Does the cloth be put in sun at noon and the color be in no good ?’. A-Budh said, ‘ You should not dry it at noon.’. Asked, ‘Does the dyed cloth be put in shadow in order for cloth to mildew (於陰處晒，致令醭出)?’. A-Budh said, ‘Not in the burning sun, or not in the extreme shadow. Dry it according to the situatioin (佛言:非在烈日，復非極陰，隨時曬曝。)’. Piksu asked, ‘piksu cooked the cloth and pigmentary wood together, then the previous color of cloth was destroyed, and then the cloth with color breaking (又復:以衣與染木同煮，令衣，損，壞)?’. A-Budh said, ‘To leave each other about cloth and pigmentary wood. Piksu should separately cook the pigmentary wood and then to get the dyed fluid.’. Piksu asked, The pigmentary wood is cooked once and then is it threw?’. A-Budh said, ‘The pigmentary wood was cooked to get dyed fluid three times, and then piksu can throw it .’. Piksu asked, ‘Piksu (bhiksu) cooked pigmentary wood to get dyed fluid three times, do all dyed fluid be put into the same vessel (比丘三度煮汁，皆一虛安)?’.

　　A-Budh said, ‘The three times of dyed fluid are put into three different vessels.’. Piksu said, ‘If piksu could not remember which was first, middle and last?’. A-Budh said, ‘Write to remember their order.’. Piksu asked, ‘Piksu poured the dyed fluid onto the cloth?’. A-Budh said, ‘Piksu should not put the dyed fluid in the basin, and then throw the cloth in the basin, thus to make the cloth with more dyed fluid.’. Piksu said, ‘There was dyed fluid flowing down when drying the cloth?’. A-Budh said, ‘Piksu should not pour too much dyed fluid on the cloth.’. Piksu said, ‘If the measure of area with dyed fluid is too little (或時染少) and then the cloth has little variegating (斑)- claretPlumRed (駁)?’. A-Budh said, ‘Not too much, Not too little. The mind should be in the middle to do response and then to pour suitable dyed fluid on the cloth and then the measure of area has middle variegating-claretPlumRed (佛言:不得極多極少。應處，中斟酌). …… . Piksu dyed cloth under the eaves and the dyed fluid polluted the ground. The worldly people and passengers saw it and asked,’Saints! What is the reason? On the ground has blood (此處得有流血)?’. Piksu replied, ‘Not blood. It is where I dye the cloth.’. The worldly people and passengers ridicule or make the caricature of the place with dyed fluid. The piksu met the sake and then seeking logic to said to A-Budh. A-Budh said, ‘Use cattle excrements or soil to coat the ground where cloth was dyed.’.

　　Nil-attainment with respect to transcribe the part of Experience from One-Threshould-way-conduct priority 12 (壹入道品第十二), Constancy 5 (卷五), The Constant One A-Hūṁ Experience (增壹阿含經), ‘To learn Nature-congruence:One at any time. A-Budh lived at the garden of Jata-tree Anathapindaka, in the Nation of Sravati. At that time, The Veneration of the world (世尊) told all piksus, ‘If there is a person who praises or celebrates aranya or the doer in aranya (其有歎譽阿練若者), when the person is praising and celebrating me already (則為歎與我已). What is the reason? Until now, I constantly praise and celebrate that I can lastingly do aranya behavior (我今恒自歎譽阿練若行). If there is a persona who slanderes aranya or the doer in aranya, when the persona is slandering me already. If there is a person who praises or preaches mendicancy or the piksu in mendicancy (其有歎說乞食者), when the person is praising and celebrating me already. What is the reason? I constantly praise and preach mendicancy and the doer in mendicancy (我恒歎說能乞食者). If there is a persona who slanders or destroys mendicancy, when the persona is destroying my words already (其有謗毀乞食，則為毀我已). …… . If there is a person who praises or celebrates wearing five the colored cloths of variegating-claretPlumRed-mildew with patches (其有歎譽著五納衣者), when the person is praising and celebrating me already (則為歎說我已). What is the reason? I constantly praise and preach the doer wearing five-the colored cloths of variegating-claretPlumRed-mildew with patches (我恒歎說著五納衣者). If there is a persona who destroys or insults the doer wearing five-the colored cloths of variegating-claretPlumRed-mildew with patches, when the persona is destroying my words and is insulting me (其有毀辱著五納衣者，則為毀辱我已。)……’.

Begging Men Who Leave Home Physically

　　Begging Piksus (bhiksus) in the picture wear the colored cloth, the upper parts and lower parts of whose cloth are with dark colors and light colors; but the red color (claretPlumRed) are too much and too dark, the other color’s light variegating and light claretPlumRed and other color’s mildew on their red cloth are too little, the color of mildew are too light.

　　Nil-attainment with respect to transcribe the part of buddhi-rues, Constancy 20 (卷第二十), The Misasai Department-heryi Five Minutes Buddhi-rule (彌沙塞部和醯五分律) , The buddhi-rules treasury (律藏) – At that time, many learned persons (諸居士) in King-Home city (Roijagriha) heard that A-Budh permitted all piksus to accept cloth offering from the family, so they offered three thousand pieces of cloth with the colors in dark blue, yellow, red, black, and pure shell (純色劫貝) to the piksus (bhiksus). The (bhiksus) piksus questioned the colors and then told A-Budh about it . A-Budh said, ‘I heard of those things and I permitted that piksu can accept those cloth (聽受),but piksu shall wash those cloth to break their fine color (應浣．壞好色), then dying those cloth to become the colored cloth of variegating-claretPlumRed-mildew and then piksu should wear the colored cloth (更染而著).’.

　　Nil-attainment with respect to transcribe the part of Experience, Priority 7 (第七), wearing the garbage cloth’s piksu conduct (糞掃衣比丘品), constancy 114 (卷一一四), The Great Treasury Experience (大寶積經) –Kasya has garbage cloth and wears garbage colored cloth of variegating-claretPlumRed-mildew with patches and with the right shoulder bared (迦葉畜糞掃衣). The piksu picked up cloth from garbage (比丘拾糞掃中物), shall wash and rinse cloth to become clean and spotless (應淨浣濯), to make cloth without stain and grease (令無垢膩). Washing the fine color out (浣已), after drying (好), to dye those cloth (染), dyeing those cloth (染已), piksu can be at good to plan those cloth how to sew pieces of cloth together (善合), at good to plan how many patches (善綴), at good to plan the sewing to become sanghati (善縫.作僧伽梨), at good to receive the sanghati (善受). Receiving the sanghati, piksu shall wear sanghati and piksu shall avoid sanghati split or broken (受己應著，莫令綻壞). …… kasya! What reason is named the garbage cloth? Kasya, metaphor, at Nature thinks that death and corpse are not coveted by person (譬，如死屍人所不貪), Piksu wears the garbage cloth but does not produce the mind that the cloth are my belonging (不生我所心), effectuating dharma to utilize laws and without greed and without law-persistence (法應除棄). …… . Kasya has garbage cloth and wears garbage cloth (迦葉畜糞掃衣) to edify the piksu who can be at peace to effectuate lustrating holy, buddhi mind, and to teach other effectuating lustrating holy and buddhi seeding (比丘安住聖種), should not produce worry in the future (不應生憂); Piksu should have the thinking that the garbage cloth is like the pagoda (於糞掃衣應生塔想), Piksu should have the thinking respecting the garbage cloth is like respecting The Veneration of the world and in the future wave-life I will be The Veneration of the world (應生世尊想), should have the thinking that to live in the world but the mind is off-world (應生出世想), have the thinking of Nil-the id and Nil-possessions (應生無我, 無我所想), Piksu should be at Nature and in congruence to do Nature-action thought-training as above and then should wear the garbage cloth (如是觀己著糞掃衣); Piksu should be at Nature a?and in congruence to regularize the mind and to overcome the suffering mind (應如是調伏其心)…’.

　　Because the mind effectuates pureness and then the behavior of body arrives purity (由心淨故得身淨); It is not base on purifying the comportment of body and then the mind can arrive pureness (非身淨故得心淨); Kasya is in accordance with one’s instincts recurrently (迦葉是故), so the mind shall be at instincts to do buddhi wisdom use (當淨其．心); the mind does not lead body with dignity and decoration (莫嚴飾身). How would the mind lead body and then the mind would be in homing (何以故)．the mind is leader who can recur in the volition with pureness and the body in purity and then fulfilling dharma said by A-Budh to preach dharma to natureify purification-deed that the way above is named purification-deed (由心淨故於佛法中得名梵行). Kasya is at Nature to fulfill dharma to have garbage cloth and to wear garbage cloth (迦葉如是，畜糞掃衣), if piksu can be at Nature to fulfill dharma to have garbage cloth and to wear garbage to learn becoming Buddha that the piksu is learning from me, also is learning from you (比丘能如是學；則為學我。亦學於汝). Kasya shows that if you can wear Nature-congruence-sturdy cloth (迦葉，若汝能畜如是麁衣), in your future life you would know to do the full and would fulfill lustrating holy, buddhi-seeding (則便知足行於聖種);

　　Nil-attainment with respect to transcribe the part of Experience, Priority 11-1(第十一之一), The teach-exponent-preaching bodhisattva conduct (師子吼菩薩品), The Greatness-Pra-Nirvana Experience (大般涅槃經)- ‘Next. The charitable man (善男子)! The outward person meets four kinds of illnesses and gets anyone, so who can not arrive at the sraman result within four grades (出家之人,有四種病.是故不得四沙門果). What are four illnesses? There are four kinds of evil desires (謂四惡欲). The first is the clothing desire (一為衣欲); the second is the food desire (二為食欲); the third is the bedding desire (三名卧具欲); the forth is the existentialism desire (四為有欲); There are named four kinds of evil desires. These are the illnesses of those who have abandaned worldly life (是出家病), there are four kinds of good medicines which can cure these well. They are that wearing the garbage cloth can cure piksu of the evil desire for clothing (糞掃衣　能治比丘為衣惡欲), begging can destroy the evil desire for good (乞食　能破為食惡欲), sleeping under a tree can destroy the evil desire for bedding (樹下-能破卧具惡欲), the mind leading body in calm can help piksu to destroy the evil desire for existentialism (身心寂靜．能破比丘為有惡欲). Those four kinds of illnesses were cured when fulfilling the four kinds of medicines that the way above is named holy deed (以是四藥除是四病．是名聖行). At Nature and in congruence to do holy deed can natureify jot-desire and knowing to do the full that the way is named jot-desire and knowing to do the full (如是聖行則得名為少欲知足). …… . Next, the charitable man is fulfilling jot-desire to destroy evil desire that who is the doer of jot-desire, The doer of jot-desire can do (復次，善男子　　夫少欲者) that if there is the piksu who lives at vacuumizing-calmness place (若有比丘住空寂處), sits rigidly and does not recline (端坐不卧), or lives under a tree, or lives amidst graves (或在塜間), or lives in the open place (或在露處) in convenience to sit on grass (隨有草地而坐於上), to beg food and to eat it and the mind arrives satisfaction in having food (乞食而食，隨得為足); or piksu eats one meal with one place sitting and does not exceed one meal (或一坐食不過一食). The piksu only has three cloths (three different purposes of cloths 三種不同用途的僧衣). Wearing the colored cloth of garbage cloth (糞掃衣), fuzz-cloth (毳衣) are named jot-desire (糞衣，毳衣；是名少欲). Fulfilling the thing above and the mind without regret is named interest in doing buddhi law (既行是事心不生悔，是名知足);

　　◎Cassock is the Sanskrit, cassock is translated into chinese that it is named colored cloth (染衣 rǎn-yi), the colored cloth of variegating (斑) - clartetPlumRed (醭) – mildew (斑駁醭染衣 bān-bό-bú-rǎn-yi), varicolored cloth (雜色衣zá-sē-yi), garbage cloth (糞掃衣 fèn-sǎo-yi), patches-cloth (納衣nā-yi), without-principle colors cloth (不正色衣 bù-zhèng-sè-yi), not pure colors cloth (不正色衣bù-zhèng-sè-yi), the cloth of pure colors-breaking (壞色衣 huai-sè-yi), specific color-cloth (別色衣bíe-sè-yi), Nature-accordance cloth (如來衣 rú-laì-yi), the blessing-cropland-cloth (福田衣 fú-tián-yi).

　　1.The colored cloth(染衣rǎn-yi)- Taking the cloth without-pure five kind of principal colors with the right shoulder bared, and then to pour the pigment fluid of dark red on the cloth, destroying the original cloth’s color becomes into colored cloth of variegating-claretPlumRed which the measure’s area of cloth of variegating-claretPlumRed is about half of all area of the cloth; then to hang the cloth of variegating-claretPlumRed in shade for mildewing and then to become the colored cloth of variegating-claretPlumRed-mildew; then to sew other pieces of patches onto the cloth, the to wash the colored cloth, each piece of cassock should be made like this method (每一件袈裟都是如此製作).

　　2.Garbage clothh (糞掃衣 fèn-sǎo-yi): The outward person (出家人) of piksu or bhiksuni et cetera picks up the discarded cloth from graves or other people. First piksu shall wash the cloth into clean, and then to pour the dark red pigment fluid on the cloth, to become the cloth of variegating-claretPlumRed, then to hang the cloth of variegating-claretPlumRed in shad for mildewing and then to become the colored cloth of variegating-claretPlumRed-mildew; then to s w other patches on the colored cloth which is named garbage cloth.

　　3.Patches-cloth (納衣nà-yi): (1).Wearing cassock and not to use greed and persistence is named Patch (納nà) ; (2). Wearing cassock to extinguish greed and anger and infatuating (痴) is named Patch, (3). nà (patch) means the patch, when the colored cloth of variegating-claretPlumRed-mildew is broken or even not broken, Patches should be sewn on it which is named Patches-cloth, and is named the colored cloth of variegating-claretPlumRed-mildew with patches (又名斑駁醭染納衣).

　　4. The specific color-cloth (別色衣bíe-sè-yi): (1). Without greed-love-persistence to treat color means specific color (不貪愛執著色,就是別色). (2). Wearing cassock can help us not to produce the id mind and the mind of my existential belonging (穿著袈裟不生我所心) and then the mind can cut off or extinguish to covet-love-grasp-persist in color and material that it with reason above is named specific color-cloth. (3). The specific color-cloth is cassock which is different from worldly clothing (俗衣裳), single color-clothing (被褐), the clothing within five kind of principal colors (五色之服), the original cloth’s color of cassock within anyone of five kinds of principal colors (袈裟五色之服). It is named specific color-cloth.

　　5. Nature-accordance cloth (如來服 rú-lái-fú): Living being saw the colored cloth of variegating-claretPlumRed-mildew with patches and then he or she can issue buddhi vow and effecuate buddhi mind to fulfill Nature-accordance dharma that it with the reason is named Nature-accordance cloth. The piksu, bhiksuni, upasaka, upasika wears the colored cloth of variegating-claretPlumRed-mildew with patches to edifv oneself that wave-life after wave-life (世世) who can vow to extinguish ignorance and greed and anger and infatuating (世世息滅無明貪嗔痴), who can vow to issue buddhi, who can vow to fulfill Nature-accordance Nature-action (世世實行如來清淨禪), who can vow to fulfill six-ferrytions Buddha behaviors (願世世實行六度萬行), it with the reasons above is named Nature-accordance cloth.

　　Nil-attainment with respect to transcrib the part of Experience, Logic-Teacher-Conduct-Priority 10 (法師品第十), Constancy 4(卷第四), Clever low Lotus Flower Experience (妙法蓮華經)-Nature-accordance room means that every mind of all living beings (一切眾生) has one-seriaton confluence (一切眾生), when effectuating great charity mind and the mind is in congruence (如來室者．一切眾生中大慈悲心是). Nature-accordance cloth means that confluence fulfills gentleness-patience mind and the mind is in congruence (如來衣者．柔和忍辱心是).

　　6.The blessing-cropland-cloth

　　Nil-attainment with respect to transcribe the part of Experience, Priority 4 (第四), Extrication Conduct (解脫品), Constancy 1 (卷第一), Upasaka's buddhi-prescriptions Experience (優婆塞戒經)-If there is bodhisattva who is first time to issue the Nil-up buddhi, when who has the Nil-up blessing-cropland, it is named the Nil-up blessing cropland, and who can farm on the Nil-up blessing-cropland (若有菩薩初發菩提心時，即得名為無上福田)

　　Nil-attainment with respect to transcribe the part of Experience, Priority 4 (卷四), Nil-ignominy uses-Conduct (無垢性品), Constancy 5 (卷第五), The Great Conveyity Nature-birth Heartland Visuality Experience (大乘本生心地觀經)-The person is wearing cassock or wears cassock, when who producing the though of depository-the sleeve form’s banner (寶幢想) can extinguish all guilts, can produce all the increase of virtue and felicity. …… The great blessing-cropland-cloth has ten successes-profits (大福田衣十勝利). The worldly clothings and clothes give rise to increase in desires and pollution (世間衣服增欲染). Nature-accordance dharma cloth edify living-beings at No. to fulfill Nature and to arrive in congruence (如來法服不如是). Dharma cloth can cover the body, can obstruct greed in the world, can edify living-beings to know shamefacedment (羞) and shamefacedation (恥。法服能遮世羞恥). Dharma cloth can edify living-beings to do ashamedment (慚) and ashamedation (愧), to lead wisdom and deeds arrives in roundness-satisfation (圓滿) and then to farm one’s blessing-cropland (慚愧圓滿生福田).

　　Nil-attainment with respect to transcribe the part of Experience, Priority 12, Two-Solemnizings Conduct (二莊嚴品), The Upasaka’s buddhi-prescriptions Experience (優婆塞戒經)- A-Budh said, ‘The charitable man! The bodhisattva knows and fulfills two methods and then they can arrive at solemnizing both each other (菩薩具足二法能自他莊嚴), the first is the increase of virtue and felicity (一者福德), the second is wisdom (二者智慧).’. ‘The Veneration of the world (世尊)! What are the motivation and sake and recurrence, bodhisattva can learn and fulfill two-solemnizing (何因緣故得二莊嚴)?’. ‘The charitable man! Bodhisattva fulfills and widely learns six paramitas and then can know and fulfill Nature and congruence to arrive at two kinds of solemnizings (菩薩修集六波羅蜜．便得如是二種莊嚴); to fulfill giving and buddhi-prescriptions (戒) and dendeavor are named felicity-solemnizing (施戒精進名福莊嚴), to fulfill patience and samadhi (定) and wisdom are named mentality-solemnizing (忍.定.智慧名智莊嚴). Next, there are six methods to form two motivations (復有六法,二莊嚴因), they are six behaviors in buddhi thoughts (所謂六念); to be behavior in buddhi-uses (念佛) and behavior in dharma-law (念法) and behavior in sangha Buddhism (念僧) are named mentality-solemnizing (智莊嚴), to be behavior in buddhi-prescriptions (念戒) and behavior in giving (念施) and behavior in heaven (念天) are named felicity solemnizing (福莊嚴). The charitable man! Bodhisattva knows and fulfills and recurs two solemnizing (菩薩具足是二莊嚴) that bodhisattva can do profits both each other (能自他利); bodhisattva preached dharma to living-beings and then received three evil bypaths of anguishes from living beings, bodhisattva does not produce any worry or regret (為.諸眾生受三惡苦,而其內心不生憂悔) in the mind. If bodhisattva can know and fulfill and recur two solemnizings and then who can know and do delicate clever convenience (若能具足二莊嚴,則得微妙善巧方便), and can know worldly law and off-worldly method (了知世法及出世法).’.

　　(1). The piksu (bhiksu) and bhiksuni should be in accordance with A-Budh’s Experience (依經) and in accordance with buddhi-rules (依律) and in accordance with dharma (依法), should not wear the terrence clothings (不穿世間衣裳), should not wear the worldly clothings (不穿俗衣裳), should not wear the worldly clothing of seng-yi (僧衣) denominated by the prescriptions-breaking piksu (不穿名為「僧衣」的俗衣裳), should not wear fine clothing, should not wear single color-clothing (不被褐), should not wear the fine cassock or five principal colors-clothings or rest of lyù-yi(律衣) denominated by prescriptions-breaking piksu (不穿名為「律衣」的好袈裟五色之服), while piksu or bhiksuni can decrease in pollution and desire, can be the behavior in buddhi-prescriptions (實行念戒), it with reasons above is named blessing-cropland-cloth.

Fame and Benefits

　　　　■

　　Hurricane “Katrina” blew into the big city New Orleans, Louisiana, USA. The sea water broke three dikes, causing the flood in the low-lying area, around ten meters deep in the deepest area. The State Government estimated that around 1,000 people died of it.

　　The event in August was more explosive. For around one week from August 5 to 12, four TV stations, TTV, CTV, CTS, FTV, were all busy reporting the news about Shi×zong from Kaiyuan Temple, Tainan. China Times, United Daily News, Liberty Times and other large newspapers all reported it. Call in programmes were very hot on TV.

　　A reporter from some TV station broadcast the picture that he was eating lunch with ribs and was having the egg with the chopsticks, asking him, “Are bhiksus permitted to have meat and eggs?” piksu Shi ×zong had his excuses, making many people could not react at that time, or may stop to react. The reporter asked him, “Master! Are bhiksus permitted to dance in the hall?” (It is recorded in priority 3 (第三), Alternative-Motivation-recitation (雜因誦), Logicty A-Hūṁ Experience (雜阿含經), ‘If there is piksu to treat dotage and the changeable volition-producing-extinction and the changeful body-birth-death of wave-life (若比丘於老死) that he dislikes its misteries (厭患) and is off-desires (離欲) and he effectuates the direction to extinguish ignorance and then lastingly to extinguish ignorance (滅盡向), correspond is named law-follower (是名法師). Furthermore, the piksu treats consciousness that he dislikes their misteries and is off-desires and he effectuates the direction to extinguish ignorance and then lastingly to extinguish ignorance, correspond is named law-follower.’). Bhiksu Shi ×zong answered, “We are taking exercise when dancing in the hall.”

　　This event brought extensive discussions in Taiwan. It became the topic for people to discuss whether bhiksus and bhiksunis have acted in conformity with the dharma, sutras and vinayas (A-Budh’s Experiences (佛經) and buddhi-rules (律) and A-Budh-doctrine (論) have recorded very specifically whether the piksu (bhiksu) or the bhiksuni can eat meat or not).

　　Having seen the reports these days, someone said, “Why did he admit it? What is he suggesting?”

　　I went to the cafeteria for dinner and saw the neighbor Liu, so I sat with him at one table. It was reporting some hot news on TV, so we had dinner watching the news. Liu saw the performance of aerobic exercise from a professional baseball team, saying, “If bhiksus and bhiksunis live in the same office temple, will bhiksus become dandy ones seeking women while bhiksunis dandy ones seeking men?”

　　“Piksus (bhiksu) and bhiksunis from Fa-gǔ-shan (罰鼓山) and Húo-guang-shan (活光山) refuse to wear the cassock (colored cloth of variegating-claretPlumRed-mildew with patches with right shoulder bared) which is formulated by A-Budh (佛制袈裟), they destroyed their Buddha lifestyles and slander A-Budh, those piksus and bhiksunis destroy the wisdom-education system of Buddhism and slander dharma (毀謗法), they cheat many upasakas and upasikas and kind people together to destroy whoes Buddha life style and the wisdom-education system of Buddhism and slander the great dharma, all people above drink rankly the wrong view of ego (邪見) and the mortal viruses of greed-anger-infatuating and then go into Avci Hell in the future.”.

　　“Shi ×zong did so and permitted it. Even reporters from TV stations dare expose these precept-breaking events. Have the compassion of the charity and justice of you Buddhists been eaten up by foxes?”

　　Hearing what Liu said, I asked him, “You see, is the crime of killing a person more severe? Or is the crime of injecting dioxins into the rivers and ponds more severe?”

　　“If Ding killed someone, people would be far away from the killer, so he would just hurt a minority of people. However, Anshun Factory of China Petrochemical Development
Corporation produces chemicals and discharges industrial waste water and dioxins into the rivers; Qianzhen Factory of China Petrochemical Development
Corporation, Kaohsiung
Ammonium Sulfate Co., Ltd., TVCM, etc. discharge the waste water containing mercury, arsenic, copper, chromium, chlorethylene, dioxins, hydrocarbon compounds in the oil and so on into brooks or low-lying lands, causing the soil and ground water in the neighboring villages to be polluted, and humans, rice, vegetables, fruits in the rank poisonous area all to be hurt, sick for the slightest, blind or disabled for the heavier, dead for the heaviest. They have committed very heavy crimes as they have and will hurt humans, food, poultries extensively, greatly and for many years.”

　　Shih-yan-zai (釋岩仔) from fá-gǔ-shan and shih-yún-yún-(活光山的釋云云比丘) from húo-guang-shan and the rest do not want to be upasakas (優婆塞), but choose to be piksus (bhiksus), refusing to wear the cassock (the colored cloth) of variegating-claretPlumRed-mildew with patches with right shoulder bared which is formulated by A-Budh, the piksus above refuse to beg with mendicancy ……, Furthermore, the piksus above teached the words and comportments of destroying one’s Buddha lifestyles and of destroying the wisdom-education system of Buddhism and of slandering A-Budh to people in the mainland who are Buddhism start learners (Since the time of destroying the four olds, it has been forbidden to preach any religion for around forty years), misleading them (people in the mainland ) to make hǎi-cing as cassock (造成他們以為海青就是袈裟)…… . The devil sanghas from fá-gǔ-shan and húo-guang-shan display luxuriously tall and big houses with appliances and then fiendishly disseminate the evil views of destroying buddhi-prescriptions into the thinking soil and rivers, poisoning many people and bringing disasters to the future generations .”

　　‘A-Budh hoped the living creatures who are peaceful and happy, hoped the living creatures who are suffer less, so A-Budh said dharma to hope A-Budh’s successors who fulfill one’s Buddha and dharma and A-Budh’s Experiences and buddhi-rules and A-Budh-doctrine (論) daily, they can directly stop greed in their words and behaviors and daily life; the A-Budh’s successors can exterminate greed and then they have the experiences to edify living creatures to exterminate greed. The A-Budh’s successors can interestedly effectuate buddhi-peacefulness and happiness, and then they have the ability experiences to dify living creatures to effectuate peacefulness-happiness life interestedly.’.

　　‘A-Budh formulated buddhi-rules and buddhi-prescriptions. A-Budh formulated that all outward persons of the piksus and bhiksunis shall do the three homings (三自歸), shave the hair and beard, wear the cassock (colored colth) of variegating(斑)-claretPlumRed (駁)-mildew (醭) with patches (納) with right shouler bared (偏袒右肩) formulated by A-Budh (佛制), to beg with mendicancy (托鉢乞食生活), shall not keep money or treasure (不畜財物)……; A-Budh hope all piksus and bhiksunis can exterminate greed daily in terms clothings and meals, and then can edify living creatures to decreace the enjoyment pursuit in the food , clothings and house, transportation and living conditions For example, if people can live a simple life, they will reduce the times of buying new clothes, the will reduce the times of throwing those not very beautiful clothings, thus to reduce the industrial pollution and rubbish production, benefiting a lot on themselves, others and social costs.’.

　　‘The great conveying Greatness-gathering earth-treasury ten-recurrence Experience (大乘大集地藏十輪經) records that one killr, before being executed, thought of the future, took a piece of rag from the cassock of variegating-claretPlumRed-mildew formulated by A-Budh and then put in on his neck. One raksa ghost want to eat the blood and meat of the executed and then put the hands on the neck of the executed, finding the rage of the cassock and then ghost thought of Nature-accordance (想到如來), the ghost exterminated the greed of eating and killing and then left.’.

　　‘The outward persons of piksus and bhiksunis, if wearing the cassock (colored cloth) with right shoulder bared formulated by A-Budh, can effectuate one’s Nature-accordance and dharma for themselves (於己是可以實行如來法), can edify living creatures to be industrious and thrity and to effectuate buddhi interestedly for people, can bring a simple, happy and kind atmosphere to the society.’.

　　‘But the prescription-breaking outward persons (破戒出家人) from fá-gǔ-shan (罰鼓山) and húo-guang-shan (活光山) and rest refuse to wear the cassock of variegating-claretPlumRed-mildew with right shoulder bared formulated by A-Budh that they cease many chances for humans and ghosts to go forward for kindness.’.

　　‘In buddhi-rules, at Constancy 3 (卷第三), Origin-instincts Preaches one-seriation-purpose department and binayye and destroyer pretended to be sangha and sangha affairs (根本說一切有部毘奈耶破僧事) records that the outward persons of piksus must do the three homing (比丘出家人必須三自歸), must shave the hair beard, must wear cassock (the specific color-cloth 別色衣) formulated by A-Budh, hold a mantle to beg for mendicancy (托鉢乞食), must not keep money and treasure, shall effectuate Nirva way by ones (昇涅槃路) …… .’

　　“What can be called prescriptions-breaking?”

　　Nil-attainment with respect to state the part of Experience, Priority 5 (第五), Lustrating Buddhi-prescriptions Conduct (淨戒品), Constancy 2 (卷第二), The Buddha wisdom actualizes Experience (佛藏經)-‘…… The prescription-breaking piksu (破戒比丘) has large heavy guilts. What symptons from motivation-sake-buddhi lifestyle continuously to have died we can find that the name is prescription-breaking or doing prescriptions-breaking (何因緣故,名為破戒)? Breaking homing, buddhi-reception, buddhi-prescriptions (破所受戒); it is difficult to teach him or to talk with him (難可教語), whose will-acts and oral acts and body-acts are not in perseverance and standard (行無常準), the acts to be with much possession and disobediences and converses (多所違逆); constinuously doing greed and persistence (常行貪著), and then to have much incoherent comportments and confused comportments (多雜糅行), cycling greed-anger-infatuating comportments (貪瞋癡行), enjoyment to use the words of the distractions (樂諸雜語), the name is prescriptions-breaking or doing prescriptions-breaking(名為破戒) . ……’.

　　Líu! Piksus and bhiksunis from fa-gǔ-shan and húo-guang-shan (活光山) wear worldly clothings without right shoulder bared or wear single-color clothing (被褐,only with one color), wear fine clothings without being sewn the patches, do not beg for food with mendicancy (不肯乞食), keep money and possessions …… Their words and comportments has destroyed and slandered cassock, has destroyed and slandered bigging for food, has destroyed to effectuate one’s Buddha and has slandered A-Budh, they are all prescriptions-breaking or prescriptions-breaking bhiksunis who have broken homing and buddhi-reception and buddhi-prescriptions (破所受戒); they are not Buddhists.’.

　　Liu heard it, saying, ‘A-Budh has A-Budh’s ten forces (佛十力). Has A-Budh taught you the way how to reply to it ?’.

　　Nil-attainment with respect to state the part of Experience, Priority 5 (第五), Lustrating Buddhi-prescriptions Conduct (淨戒品), Constancy 2 (卷第二), The Buddha wisdom actualizes Experience (佛藏經)-‘…… Saripu! Such evil piksus (bhiksus) are big thieves within all realms of heavens and humans. All living creatures should be far away from such evil piksus. Saripa! If people follows such spoilers who will lead people to become the likes and dislikes-makers (是敗壞人即是怨家). Nature-accordance gives the utmost attention to hear of all worldly people to my office to learn dharma and the people can arrive at Identity-Home (如來悉聽一切世間皆至我所). All prescription-breaking personas are stopped to enter in the the office or temple by the hand of A-Budh who says that the prescriptions-breaking personas are not my disciples (破戒之人,如來手遮,非我弟子). What terrible situations are met to the buddhists that if such prescriptions-breaking personas stay in the wisdom-education system in one day ?’.

　　‘At respect to read A-Budh’s Experiences, it is known that A-Bud said the prescriptions-breaking persona is big thief. The charitable men and charitable women and all worldly people should be far away from those prescriptions-breaking’s outward personas and smelly upasakas from fá-gǔ-shan and huό-guang-shan and rest that they destroyed one’s Buddha life, they slandered A-Budh, destroyed the wisdom-education system of dharma (毀法), slandered dharma and buddhi-rules and buddhi-prescriptions, they destroyed their lifestyles of buddhi-rules and buddhi-prescriptions. A-Budh said that A-Budh uses his hand to stop the prescriptions-breaking’s personas to enter in A-Budh’s office or temple, and A-Budh said that all prescriptions-breaking personas are not A-Budh’s successors and disciples .’.

　　Liu heard it and laughed so hard as to spew his food, saying after a long time,

　　‘It is right that forbid the prescriptions-breaking personas of specially making trouble enter temple. At least we can preach the dharma to the doers of buddhi-rules (至少還可以說法給持戒者聽).

　　But the big thieves of prescriptions-breaking piksus from fá-gǔ-shan (罰鼓山) and húo-guang-shan (活光山) steal the name of Buddhism and then they open many temples, stores, bookstores, schools in the world, and they deliberately wear worldly clothings. They also put the dharma brand onto the thieve boats and demon cars, misleading those Buddhists and alms-givers who want to enter Buddha land or heavens to the thieve boats or demon cars which directly go to Avci Hell.

　　Has A-Budh taught you real Buddhists how to deal with such fake events of big thieves?’.

　　A-Budh’s Experiences (佛經) and buddhi-rules (律) and A-Budh’s doctrines (論) said by A-Budh have recorded. For example, in A-Hūṁ (阿含經), The Buddha wisdom actualizes Experiences (佛藏經), buddhi-rules (律), buddhi-prescriptions (戒. A-Budh’s words is buddhi-prescriptions and to extingush wrong is buddhi-prescriptions. 佛語是戒，息惡也是戒), Greatness on the top of A-Budh head to show Nature-accordance the secret-motivation fulfillment-natureity the only one meaning and all bodhisattvas in Budh behavior The chief leng-yan Expepience (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經), The great conveying Greatness-gathering earth-treasury ten-recurrence Experience (大乘大集地藏十輪經), A-Budh prea in logic to do expirpation by ones Experience (佛說法滅盡經), The Metal-immortality mind Dharani Doctrine (金剛心總持論), etc. A-Budh told to A-Budh’s successors who should disseminate dharma and cruch down or destroy the evil views of prescriptions-breaking personas (佛叫佛弟子要弘揚佛法和摧滅破戒者邪說) .’.

　　‘Nil-attainment with respect to state the part of Experience, Priority 5, Lustrating Buddhi-Prescriptions Conduct (淨戒品), Constancy 2, The Buddha wisdom actualizes Experience (佛藏經)-‘…… Saribu (舍利弗)! It is like that the sandalwood was put into an impure vessel, the sandalwood is with impure and can not be used any more (譬如栴檀置於不淨器，同於不淨，不復任用). It is same sequence; Saribu! If the person in family life (在家人) or the person departing from family (出家人) communes with the prescriptions-breaking persona (親近是人), and the person above has habituated oneself to prescriptions-breaking or the person learns the persona’s comportment to do prescriptions-breaking (習效所行) that the person also breaks the buddhi-prescriptions and buddhi conduct (亦破戒品), soon the person will be as the persona to do evil (不久同惡), they are with languid or wan faces (顏色毀悴), they destroy obvious bearings and lose obvious bearings (破失威儀); after death, they will go into the hell……’.

　　Liu heard it, saying, ‘A-Budh told those kind people who mistakenly entered thieve boats or demon cars that they shall leave far away from thieve boats and demon cars, avoiding being sons and grandsons of devil after eating the wrong view of ego (邪見) of destroying one’s Buddha and slandering dharma. If the person in family life (在家人) or the person departing from family (出家人) communes with devil piksus that they would often go into the hell.’.

　　After the dinner, Liu said,

　　‘Piksu shih-yun-yun from húo-guang-shan (活光山的釋云云比丘) always said that slight prescriptions can be give up (小小戒可捨, what is slight prescription? If piksu broak the slight prescription who gets the slight guilts and consequences), so he refuses to wear cassock formulated by A-Budh. Piksu shih-a-yan from fá-gǔ-shan (罰鼓山釋阿岩比丘) always said that he is North Buddhism (北佛教), and he refuses to wear cassock formulated by A-Budh. Or rather, they have had no cassocks for three or four generations. What do you think of it ?’.

　　Hearing this, I thought it a good chance to preach the dharma, so I said,

　　‘Past pisu Devadatt may regard raping (強姦), killing, slandering the dharma, destroying the harmony of sanghas, the guilt in a bleeding to A-Budh (出佛身血), and the rest as to destroy slight prescriptions (犯小小戒), so he commited like raping, killing, slandering the dharma (謗法), destroying the harmony of sanghas, the guilt in a bleeding to A-Budh and the rest guilts. The big thieves of piksu shih-yun-yun from from huό-guang-shan may regard refusal to wear cassocks formulated by A-Budh, refusal to beg for food with mendicancy formulated by A-Budh (拒絕乞食), keeping money or possessions (蓄財物) and the rest as also destroying slight prescriptions, so they break prescriptions as much as possible.

　　Piksu shih-yan-zai from fá-gǔ-shan and the followers have exposed their devil faces, admitting that their three or four generations who with in around 100 years refused to wear cassocks and to beg food formulated by A-Budh, to place stoves or kitchen ranges in their temples to cook food or for themselves (於寺廟設爐灶自行煮食), to use the person in family life or learned person (白衣居士) to be lackey or stooge (走使),…… the uses above are also the devill-uses of devil piksus (這是魔比丘的魔性) who fiercely slander dharma and destroy the wisdom-education system of dharma and buddhi-prescriptions’ life that they are just for food and clothings.’.

　　Nil-attainment with respect to state the part of Experience, Priority 5 (卷五), Lustrating Buddhi-prescriptions Conduct (淨戒品), Constancy 2 (卷第二), The Buddha wisdom actualizes Experience (佛藏經) ── ‘…… The prescriptions-breaking piksus are not pleased to effectuate buddhiwas (破戒比丘不樂修道)…… . ……Saribu! A-Budh said that the doings of such the prescriptions-breaking piksus above have slandered dharma (佛說是人即為謗法), because the faults of slandering dharma, they are not in sramana (則為謗法, 以謗法故，為非沙門),are not in the inheritors-seedings of shih-clan (非釋種子); A-Budh’s successors should extinguish those prescriptions-breaking piksus or should be silent to avoid association with those prescriptions-breaking piksus. (應當滅擯是等比丘).’.

　　The cafeteria boss heard it and said, “Big thieves from fá-gǔ-shan and huό-guang-shan are too evil, without virtues. They speak and act like those six factories discharging poisons in the area of Kaohsiung. They dare throw the poisons with mercury, copper, chromium, lead, zinc, chloro-ethylene, and so on into rivers. The poisonous water existed in several villages for scores of years. Many victims suffered liver cancer, brain nerves injuries, black foot disease, allergies, paralysis, and there were many deformed babies and the mortality rate was very high …

　　Because living beings lack to learn-think-effectuat one’s Buddhas, dharma, A-Budh’s Experience, buddhi-rules (律), A-Budh-doctrine (論); they do not know that who is a true piksu. The people gave money, treasure, clothing, belongings, goods to prescriptions-breaking piksu; it was like that the people do not the food with lead or poison and the people ate it and then got injured. The victim of a prescriptions-breaking piksu Big-thief is that the victim slandered great logic and dharma togather with prescriptions-breaking piksu and destroyed the wisdom-education system of dharma togather with prescriptions-breaking piksu; in the future, they shall go into the hell. How could we do?”.

　　‘For humans can live a better life, The Buddha wisdom actualizes Experience (佛藏經) records that we should extinguish those prescriptions-breaking piksu or should be silent to aviod association with those prescriptions-breaking piksu.’.

　　Liu suddenly said, “prescriptions-breaking bhiksus prefer to say it is because of different times. What’s your opinion?”

　　‘Is it because of different time?’. The Buddha wisdom actualizes Experience (佛藏經) records. The prescriptions-breaking piksu accepted offerings that from now on he is big thief. Thief in the old times, thief at present, thief in the future, all the same they are thieves and will be sentenced.

　　Is it because of different times? In the old times, at present, in the future, the persona follows prescriptions-breaking piksu, the persona helps prescriptions-breaking piksu, or house or goods to prescriptions-breaking piksu, because he or she with prescriptions-breaking piksu togther slander dharma and destroy the wisdom-education system of one’s Buddha and dharma, in the future they shall go into Avci hell. Are they all treated the same.’.

　　More than 2,500 years ago, A-Budh (佛) had known that the prior period of dharma preaching (正法時期) must be different from the final period of dharma preaching. A-Budh had also know that prescriptions-breaking piksu would destroy the dharma and the mind of people with all kinds of excuses. A-Budh cared Buddhists in different times, A-Budh hoped that they would not mistakenly eat the acute viruses of the wrong views of ego (邪見劇毒) which are given by prescriptions-breaking piksus or devil piksus; so A-Budh preached A-Hūṁ Experience (阿含經), The Buddha wisdom actualizes Experience (佛藏經), Greatness on the top of A-Budh head to show Nature-accordance the secret-motivation fulfillment-natureity the only one meaning and all bodhisattvas in Budh behavior The chief leng-yan Experience (大佛頂如來密因修證了義諸菩薩萬行首楞嚴經), The Metal-immortality mind Dharani Doctrine (金剛心總持論), buddhi-rules (律) and buddhi-prescriptions (A-Budh’s words are buddhi-prescriptions 佛語即是戒, to extinguish wrongs are buddhi-prescriptions 息惡即是戒), and the rest, A-Budh is in the hope that all Buddhists actualie one’s Buddha, dharma, A-Budh’s Experiences, buddhi-rules and A-Budh-doctrine, arrive at peacefulness and happiness wave-life after wave-life (世世安樂).

　　‘In Priority 9 (第九), In accord with A-Budh’s words and extinguish-wrongs Conduct (了戒品), The Buddha wisdom actualizes Experience (佛藏經) records that A-Budh advises prescriptions-breaking piksu and bhiksunis who shall resign from piksus (bhiksunis) with piksu’s prescriptions (bhiksuni’s prescriptions) and then go home to become worldly people (勸破戒比丘比丘尼寧當捨戒而還俗), who shall not be in the name of Buddhism and then to cheat clothings, food, money, treasures, fame, benefits, offerings, who shall not do evil comportments secretly while also accept others’ offerings with trust, and then who cause the mselves to go into hell for quite a long time.’.

　　Hearing what the boss and Liu said, I thought of something.

　　‘A-Budh’s successor Sin-mig ☆ do penitences to all A-Budh, do penitences to one-seriation confluences and every living creatures.’.

　　A-Budh’s successor Sin-Ming ☆ actualizes perpetuation-body

　　(法身), lustrating mind-uses (清淨心性), Nil-inclination (無願), at Nil to fulfill buddhi vow (無願), at Nirva’s use (涅槃妙心), Nil-attainment (無所得) to do penitences that since using the soul-the conscious util today (自有神識以來) I had made those disobeying original mind’s root-cause-ignorance (所造違反本心的根本無明), five kinds of easy elimination’s indulgences (五利使), five kinds of knots (五結), the derivative ignorance (俱生無明), five kinds of difficult elimination’s indulgences (五鈍使), covetous tether (貪繫縛), angry tether (嗔繫縛), infatuating tether (癡繫縛), covetous net (貪網), disbelief-net (疑網), the dense forest of the id’s wrong view (邪見稠林), the dense forest of egotripping’s evil view (惡見稠林), one-seriation-guilts with every guilt (一切罪任何罪), guit in the vilificaiton to Buddha or Budh (謗佛罪), guilt in the vilification to logic (謗法罪), guilt in the shander to sangha-buddhism (謗僧罪), guilt in the destroying other people’s sangha behavior (毀僧罪), guilt in the destroying the Image of Buddha (毀佛像罪), guilt in insulting or contaminating the Image of Buddha (辱汙佛像罪), guilt in destroying pagoda or temple or office of Buddhism (毀佛塔寺罪), guilt in destroying the Image of Bodhisattva (毀菩薩像罪), guilt in vilifying Nature-Home Bodhisattva or destroying the wisdom-education system of Nature-Home Bodhisattva (謗毀在家菩薩罪), guilt in slandering the sacredist-crowds-sanghas of upasaka-upasika or in destroying the wisdom-education system of upasaka-upasika (謗毀優婆塞優婆夷聖眾僧罪), the patricidal guilt (殺父罪), the matricidal guilt (殺母罪), guilt in a hurt to orhan (殺阿羅漢罪), guilt in a destruction to unifying-conforming-sangha-buddhism (破和合僧罪), guilt in a bleeding to Buddha (出佛身血罪), guilt in a hurt to the holy or philosopher of other religion (殺其他宗教聖賢罪), guilt in a hurt to the Nature-Home Bodhisattva (殺在家菩薩罪), guilt in a hurt to the sacredist-crowds-sanghas of four kinds of pairs in eight kinds of grades (殺四雙八輩聖眾僧罪), guilt in frame up to the holy or philosopher (陷害聖賢罪), guilt in a hurt to the apprenticeship-budh (殺辟支佛罪), guilt in a hurt to the teacher holy or philosopher (殺聖賢師罪), guilt in tampering with dharma or A-Budh’s Experiences or buddhi-rules or A-Budh-doctrine (竄改佛經律論罪), guilt in destroying pagoda or temple or office or A-Budh’s Experiences or typification of Buddhim (毀佛塔寺經典罪), guilt in making the evil aspiration or promise of going into three evil bypaths (墮三惡道惡願或允諾), guilt in making a curse promise of going into the state of being disabled or deaf or dumb or a twist in one’s tongue or fool (墮殘聾瘖啞愚的咒咀或允諾), guilt in making an evil oath of destroying Buddha (毀佛惡誓), guilt in making an evil aspiration or evil oath of destroying dharma (毀法惡願惡誓), guilt in a hurt to one’s spouse (殺配偶罪), guilt in slaving one’s spouse (奴役配偶罪), guilt in a hurt to one’s son or daughter (殺子女罪), guilt in slaving one’s son or daughter (奴役子女罪), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of the bodhisattva (於菩薩而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of piksu (於比丘而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of bhiksuni (於比丘尼而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of upasaka (於優婆塞而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptons of upasaka (於優婆塞而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of upasika (於優婆夷而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of sramanera (於沙彌而毀所受戒), guilt in destroying one’s homing and buddhi-reception and buddhi-prescriptions of sramanerika (於沙彌尼而毀所受戒), guilt in infringing A-Budh words (違犯佛語罪), guilt in following evil leader (隨惡知識罪), guilt in evil oath to receive the consequences of afflictions from other people (若受苦報惡願), guilt in the government official of action-makers to do destroying unifying-conforming (於業官而造破和合), guilt in giving false evidence (偽證), guilt in the government official of action-makers to dest oy law (於業官而毀法律罪), guilt in the government official of action-makers to murder living-beings (於業官而殺害眾生罪), guilt in the government official of action-makers to do cruelly murdering loyal and honest people (於業官而殘害忠良罪), guilt in the government official of action-makers torturing and lashing living-beings (於業官而刑撻眾生罪), guilt in the government official of action-makers evilly accusing (於業官而作惡檢舉), guilt in the government official of action-makers evilly sentencing (於業官而作惡判案), guilt in the government official of action-makers usurping the throne (於業官而篡位), guilt in killing humans or animals or foods by discharging rank poisons into waterhead or river or soil (排放劇毒於水源河流土壤而殺害人畜食物), guilt in rich and powerful clan doing heavy crime or middle crime (於豪族而造重罪中罪), guilts in ten evils and the rest guilts with all relevant sins and aspiration-comportments (願行), curses (咒詛),promises, evil vows, evil oaths, five kinds of trachery actions or ten kinds of evil actions (五逆十惡業), sufferings and adversities in six kinds of bystreets or three kinds of astray bystreets (六道三塗苦厄), the obstacle in action (業障), the obstacle in wisdom (報障), the obstacle in vexation (煩惱障), the out land (邊地), sordidness (下賤), three kinds of afflictions (三苦), eight kinds of afflictions (八苦), three kinds of catastrophes (三災), eight kinds of hardships (八難), seeds of desire-reflux (欲流種子) and seeds of existentialism-relux (有流種子) and seeds of ignorance-relux (無明流種子) and seeds of misguid misguidance-relux (見流種子) in alaya (阿賴耶識中), refusing to do all penitences or refusing to do any penitence (一切不懺悔任何不懺悔), self-doing and teaching others doing (自作教他), to be happy after seeing or hearing of other people doing evil (見聞隨喜), twelve nexus’ motivation-sequences-consequences (十二連環因果報應).

　　A-Budh’s successor Sin-Ming ☆ actualizes perpetuation-body, lustrating mind-uses, Nil-inclination, at Nil to fulfill buddhi vow, at Nirva’s use, Nil-attainment to do penitences that since using the soul-the conscious until today I had made the disobeying original mind and then to misbelieve those four crowds of prescriptions-breaking piksus of bhiksunis and their followers of refusing to wear cassock formulated by A-Budh, or refusing to take a bowl to beg food with mendicancy, or keeping money or goods (畜財物), or commiting a guilt in the vilification to Buddha or Budh (或造謗佛罪), or committing a guilt in the vilification to logic, or commiting a guilt in the slander to sangha-Buddhism, or commiting a guilt in destroying the Image of A-Budh, or commiting a guilt in destroying the temple or pagoda or office of Buddhism, or commiting a guilt in destroying the Image of Bodhisattva, or commiting any guilt in five kinds of treachery guilts (或造五逆罪), or commiting a guilt in eight kinds of burdensome and forbidden guilts, then to misuse some articles which were supplied by four crowds above (prescriptions-breaking piksu and the rest) who edited or compliled or printed or punctuated or resold or presented the A-Budh’s Experiences, buddhi-rules or buddhi-prescriptions, A-Budh-doctrine or dharani (咒), the penitence theme (懺悔文) or the mediation theme (疏), books or drawing , painting or picture, Image of A-Budh or Image of Bodhisattva, preaching-assistant implements (法器) and the rest to do the morning buddhi-lesson (做早課) or the noon offerings (午供養), the night buddhi-lesson (晚課) or the meeting of dharma preaching (法會), to edify nirva-effect from funeral affairs (喪事功德)or the rest and then have committed relevant ignorances or five kinds of easy elimination indulgences (五利使), five kinds of difficult elimination’s indulgences (五鈍使) or evil vow-comportments, the dense forest of the id’s wrong view (邪見稠林) or one-seriation guilts with any guilt, guilt in the vilification to Buddha or budh, guilt in the vilification to logic, guilt in the slander to sangha Buddhism, guilt in the five kinds of treachery guilts or ten kinds of evil guilts, guilt in destroying the Image of Buddha, guilt in destroying padago or temple or office of Buddhism, doing evil action (惡業), sufferings and adversities in six kinds of bystreets or three kinds of astray bystreets, the obstacle ni action, the obstacle in wisdom, the obstacle in vexation, the out land, sordidness, three kinds of offlictions, eight kinds of afflictions, three kinds of catastrophs, eight kinds of hardships, self-doing and teaching others doing, to be happy after seeing or hearing of other people doing evil, and the rest with refuing to do penitence and refuing to be taught (不肯受教).

　　Theme to return evil with guild-consequences

　　After doing the morning buddhi-lesson (早課), night buddhi-lesson, the meeting of dharma preaching (法會), penitence, to edify nirva-effect from funeral affairs (喪事功德) and the rest, then the unceasing ignorance, five kinds of easy eliminations’ indulgences, five kinds of difficult eliminations’ indulgences, guilt in the vilification to Buddha or, guilts in the vilification to logic, guilts in the slander to sangha Buddhism, guilts in the five kinds of treachery, evil vows, curses, promises, five kinds of treachery actions or ten kinds of evil actions, one-seriation-evil actions with any evil action, sufferings and adversities in six kinds of bystreets or three kinds of astray bystreets, three kinds of afflictions, eight kinds of afflictions,three kinds of catastrophes, eight kinds of hardships, sordidness and motivation-sequences-consequences must be accepted by prescriptions-breaking piksu and prescriptions-breaking bhiksunis and sordidness-upasakas and sordidness-upasikas (賤優婆夷).

　　The user used sorcery, curses, viruses, poisons, toxicant drugs with desires to harm the body-identity of A-Budh’s successor; while A-Budh’s successor shall do the behavior in yonder Nature-visuality power, shall pray to yonder Nature-visuality power for help, the harmful thing and matter are returned into user (咒詛諸毒藥,所欲害身者,念彼觀音力,還著於本人).

　　The reverting theme

　　To be willing all from one-seriation-the good roots to nirva-effect and any from the good roots to nirva-effect return to A-nuttara-samuak-sambodhi vow (願一切善根功德任何善根功德迴向阿耨多羅三藐三菩提願).

　　To be willing all from one-seriation-the good roots to nirva-effect and any from the good roots to nirva-effect return to A-nuttara-samuak-sambodhi mind.

　　Fame and Benefits in Nil-attainment.

October 1^st, Buddhist Calendar 2549 (Western Calendar 2005)

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Băo-An A-Budh-office, Holy-buddhism Nation Mountain(聖國山), Lόng-flower-A-Budh-education(龍華佛教),

novelty-agreement(新約), touch-Nil Gate(齋門), touch-Nil teaching(齋教), Lόng-Magnificence sect, Lín-Jii purport, Buddhism.