T22n1421_彌沙塞部和醯五分律

大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

No. 1421 [cf. Nos. 1422-1424]

彌沙塞部和醯五分律卷第一

宋罽賓三藏佛陀什共竺道生等譯

第一分初波羅夷法

佛在須賴婆國，與大比丘眾五百人俱，詣毗蘭若邑，住林樹下。其邑有婆羅門名毗蘭若，波斯匿王以此邑封之，聞佛釋種出家學道，成如來、應供、等正覺、明行足、善逝、世間解、無上、調御士、天人師、佛、世尊，普知世間一切心念；為說正法，初中后善，善義、善味；具足清白梵行之相，與諸弟子來游此邑。嘆言：「善哉！我願見佛！」即與五百眷屬前後圍繞出詣佛所，遙見世尊在林樹下，諸根寂定，光明殊特，歡喜踴躍，下車步進，住立問訊，卻坐一面。爾時世尊為說妙法，示教利喜。聞法歡悅，即白佛言：「愿佛及僧受我安居三月供養！」佛言：「我此眾多，而汝異信、異見、異樂，所奉事異。」復白佛言：「我雖異信、異見、異樂，不以世尊此眾為多。」如是至三，佛乃受之。即從坐起，右繞而去，還家辦具安居供養。

時魔波旬作是念：「今婆羅門請佛及僧安居三月，我當𥜒蠱，迷亂其意。」念已，即來𥜒之。彼婆羅門為魔所𥜒，即入後宮受五

【現代漢語翻譯】 現代漢語譯本 大正藏第二十二冊，編號1421，彌沙塞部和醯五分律 編號1421 [參見編號1422-1424] 彌沙塞部和醯五分律卷第一 宋代罽賓三藏佛陀什與竺道生等共同翻譯 第一分 初波羅夷法 佛陀在須賴婆國（Śūrasena），與五百位大比丘一同前往毗蘭若邑（Virañja），住在林樹下。這個邑里有一位婆羅門名叫毗蘭若（Virañja），波斯匿王（Prasenajit）將這個邑封給他。他聽說釋迦族（Śākya）有人出家學道，成就瞭如來（Tathāgata）、應供（Arhat）、等正覺（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavidū）、無上（Anuttara）、調御士（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyānām）、佛（Buddha）、世尊（Bhagavat），普遍知曉世間一切心念；併爲人們宣說正法，初善、中善、后善，義理美好，文辭美好；具足清凈梵行的相貌，與他的弟子們一起來到這個邑游化。他讚歎說：『太好了！我希望能見到佛陀！』於是他與五百位眷屬前後圍繞，前往佛陀所在之處。遠遠地看見世尊在林樹下，諸根寂靜安定，光明非常特別，歡喜踴躍，下車步行前進，站立問訊，然後退坐在一旁。這時，世尊為他說微妙的佛法，開示教導，使他受益而心生歡喜。聽聞佛法后，他歡喜地對佛說：『希望佛陀和僧眾接受我三個月的安居供養！』佛陀說：『我這裡人數眾多，而且你的信仰、見解、喜好都不同，所供奉的事物也不同。』他又對佛說：『我雖然信仰、見解、喜好不同，但並不認為世尊的僧眾人數眾多。』這樣說了三次，佛陀才答應。他立刻從座位上起身，向右繞行后離去，回家準備安居供養的物品。 當時，魔波旬（Māra Pāpīyas）心想：『現在婆羅門邀請佛陀和僧眾安居三個月，我應當蠱惑他，迷惑他的心意。』想到這裡，就來蠱惑他。那位婆羅門被魔所蠱惑，就進入後宮享受五欲。

【English Translation】 English version Taisho Tripitaka Volume 22, No. 1421, Mahīśāsaka Vinaya in Five Parts No. 1421 [cf. Nos. 1422-1424] Mahīśāsaka Vinaya in Five Parts, Volume 1 Translated by Tripiṭaka Master Buddhasha of Kashmir during the Song Dynasty, together with Zhu Daosheng and others First Division: First Pārājika Dharma The Buddha was in the country of Śūrasena (須賴婆國), together with a large assembly of five hundred bhikshus (比丘), and went to the town of Virañja (毗蘭若邑), staying under a forest of trees. In that town was a Brahmin named Virañja (毗蘭若), to whom King Prasenajit (波斯匿王) had granted this town. He heard that a member of the Śākya (釋迦) clan had left home to study the Way and had become a Tathāgata (如來), Arhat (應供), Samyak-saṃbuddha (等正覺), Vidyā-caraṇa-saṃpanna (明行足), Sugata (善逝), Lokavidū (世間解), Anuttara (無上), Puruṣa-damya-sārathi (調御士), Śāsta deva-manushyānām (天人師), Buddha (佛), Bhagavat (世尊), universally knowing all thoughts in the world; and that he was teaching the Dharma, which is good in the beginning, good in the middle, and good in the end, with good meaning and good wording; complete with the characteristics of pure Brahmacarya (梵行), and that he had come to this town with his disciples. He exclaimed: 'Excellent! I wish to see the Buddha!' Immediately, he and his five hundred family members, surrounded him, went to where the Buddha was. From afar, he saw the World-Honored One under the forest of trees, his senses tranquil and settled, his light extraordinary and special. He rejoiced and leaped with joy, got out of his carriage, walked forward, stood and greeted the Buddha, and then sat down to one side. At that time, the World-Honored One spoke the wonderful Dharma for him, instructing, teaching, benefiting, and delighting him. Hearing the Dharma, he rejoiced and said to the Buddha: 'May the Buddha and the Sangha (僧) accept my offering of dwelling for three months!' The Buddha said: 'I have many here, and you have different beliefs, different views, different pleasures, and different things you serve.' He again said to the Buddha: 'Although I have different beliefs, different views, and different pleasures, I do not consider the World-Honored One's Sangha to be too many.' He said this three times, and the Buddha accepted. Immediately, he rose from his seat, circumambulated the Buddha to the right, and left, returning home to prepare the offerings for the three-month retreat. At that time, Māra Pāpīyas (魔波旬) thought: 'Now the Brahmin has invited the Buddha and the Sangha to stay for three months, I should bewitch him and confuse his mind.' Having thought this, he came and bewitched him. That Brahmin, being bewitched by the demon, entered the inner palace and indulged in the five desires.

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欲樂，敕守門者：「我今游宴三月在內，外事好惡一不得白！」都不復憶請佛及僧。

爾時彼國信向邪道，邑里未有精舍講堂，城北有山，林流清凈，佛與大眾即而安居。時世饑饉乞求難得，入里分衛都無所獲。時波利國有販馬師，驅五百匹馬，夏初來至，熱時已到，見此邑清涼，水草豐茂，便共停止，養食諸馬。時諸比丘至馬師所默然而立。時彼馬師信佛心凈，愍念比丘乞求無獲，便作是言：「正有馬麥，若能食者，當減半分一升相與，足以支身，可以行道。」諸比丘言：「佛未聽我食于馬分。」以是白佛。佛以是事集比丘僧，種種讚歎少欲知足，告諸比丘：「自今已后，聽食馬分。」時阿難即取佛分，倩人為麨，供養世尊，諸比丘眾舂煮而食。

時尊者目犍連在靜處作是念：「今此國中乞食難得，我今當與得神通者到郁單越，食自然粳米。」念已，即從坐起，至佛所，頂禮佛足，卻住一面，白佛言：「世尊！我向作是念：今此國中乞食難得，當與得神通者到郁單越，食自然粳米。」

佛告目連：「汝等可爾，凡夫比丘當如之何？」

目連白佛：「我當以神力接之。」

佛言：「止，止！汝雖有是神力，宿對因緣，欲置何所？又奈將來諸凡夫何？」目連受教，默然而止。

時

【現代漢語翻譯】 現代漢語譯本：國王貪圖享樂，吩咐守門人說：『我現在要在宮內遊樂宴飲三個月，外面一切事情，不管是好是壞，都不要稟告我！』 結果完全忘記了邀請佛陀和僧眾的事情。

當時那個國家信仰邪道，鄉村裡沒有精舍和講堂。城北有一座山，樹林和溪流都很清凈，佛陀和僧眾就在那裡安頓下來。當時正值饑荒，乞食非常困難，到村裡乞討也一無所獲。當時波利國有個販馬的商人，趕著五百匹馬，初夏時來到這裡，天氣炎熱，看到這個地方清涼，水草豐茂，就停下來，餵養馬匹。

當時，一些比丘來到馬商那裡，默默地站著。那位馬商對佛陀有虔誠的信仰，憐憫比丘們乞食無所得，就說：『我只有馬吃的麥子，如果你們能吃，我可以每天分給你們半升，足夠維持生活，可以修行。』 比丘們說：『佛陀沒有允許我們吃馬吃的食物。』 於是將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，種種讚歎少欲知足，告訴比丘們：『從今以後，允許你們吃馬吃的食物。』 當時阿難（Ānanda）[佛陀的十大弟子之一，以記憶力超群著稱]就取了佛陀的那一份，請人磨成麵粉，供養世尊，其他的比丘們則舂米煮飯食用。

當時，尊者目犍連（Mahāmaudgalyāyana）[佛陀的十大弟子之一，以神通第一著稱]在安靜的地方這樣想：『現在這個國家乞食困難，我應當和那些得到神通的比丘一起到郁單越（Uttarakuru）[北俱盧洲，佛教傳說中的四大部洲之一，以物產豐饒著稱]去，食用自然生長的粳米。』 想到這裡，就從座位上站起來，到佛陀那裡，頂禮佛足，退到一邊，對佛陀說：『世尊！我剛才這樣想：現在這個國家乞食困難，應當和那些得到神通的比丘一起到郁單越去，食用自然生長的粳米。』

佛陀告訴目犍連：『你們可以去，那些沒有神通的比丘該怎麼辦呢？』

目犍連稟告佛陀：『我可以用神力把他們接過去。』

佛陀說：『停止，停止！即使你有這樣的神力，宿世的業報因緣，又該如何安置呢？又將如何對待將來的那些凡夫呢？』 目犍連線受了教誨，默默地停止了。

【English Translation】 English version: The king, indulging in pleasures, instructed the gatekeeper: 'I will be feasting and enjoying myself inside for three months. Do not report any external matters to me, whether good or bad!' Consequently, he completely forgot about inviting the Buddha and the Sangha.

At that time, the country was devoted to heretical paths, and there were no monasteries or lecture halls in the villages. North of the city was a mountain with clean forests and streams, where the Buddha and the Sangha settled. It was a time of famine, and begging for alms was difficult, yielding nothing in the villages. At that time, a horse trader from the country of Poliya, driving five hundred horses, arrived in early summer. As the hot season approached, he saw that this area was cool, with abundant water and grass, so he stopped to feed his horses.

Then, some Bhikkhus came to the horse trader and stood silently. The horse trader, having pure faith in the Buddha, felt compassion for the Bhikkhus who could not obtain alms, and said: 'I only have horse barley. If you can eat it, I will give you half a pint each day, enough to sustain yourselves and practice the Dharma.' The Bhikkhus said: 'The Buddha has not allowed us to eat horse feed.' So they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this, praising contentment and frugality in various ways, and told the Bhikkhus: 'From now on, I allow you to eat horse feed.' Then Ānanda [One of the ten great disciples of the Buddha, known for his excellent memory] took the Buddha's share, had it ground into flour, and offered it to the World-Honored One, while the other Bhikkhus pounded rice and cooked it for food.

At that time, the Venerable Mahāmaudgalyāyana [One of the ten great disciples of the Buddha, known for his foremost supernatural powers] was in a quiet place, thinking: 'It is difficult to beg for food in this country now. I should go with those who have attained supernatural powers to Uttarakuru [One of the four great continents in Buddhist cosmology, known for its abundance] to eat naturally grown rice.' Having thought this, he rose from his seat, went to the Buddha, prostrated at his feet, stepped back to one side, and said to the Buddha: 'World-Honored One! I was just thinking: It is difficult to beg for food in this country now. I should go with those who have attained supernatural powers to Uttarakuru to eat naturally grown rice.'

The Buddha said to Mahāmaudgalyāyana: 'You may go, but what about those Bhikkhus who do not have supernatural powers?'

Mahāmaudgalyāyana replied to the Buddha: 'I will use my supernatural power to transport them.'

The Buddha said: 'Stop, stop! Even if you have such supernatural power, where will you place the karmic connections from past lives? And how will you deal with the ordinary people of the future?' Mahāmaudgalyāyana accepted the teaching and remained silent.

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尊者舍利弗在靜處作是念：「過去諸佛，何佛梵行不久住？何佛梵行久住？」念已，即從坐起，至佛所，頂禮佛足，卻住一面，白佛言：「我向作是念：過去諸佛，何佛梵行不久住？何佛梵行久住？」

爾時佛贊舍利弗言：「善哉，善哉！汝所念善，所問亦善。舍利弗！維衛佛、尸葉佛、隨葉佛梵行不久住，拘樓孫佛、拘那含牟尼佛、迦葉佛梵行久住。」

舍利弗白佛言：「世尊！以何因緣三佛梵行不久住，三佛梵行久住？」

佛告舍利弗：「三佛不為弟子廣說法、不結戒、不說波羅提木叉，佛及弟子般泥洹后，諸弟子種種名、姓出家，速滅梵行。譬如槃盛散花，置四衢道，四方風吹隨風飄落。何以故？無綖持故。如是，舍利弗！三佛不為弟子廣說法、不結戒、不說波羅提木叉，梵行所以不得久住。

「又舍利弗！隨葉佛與千弟子游恐怖林，所以名曰恐怖林者，未離欲人入此林中衣毛皆豎，是故名曰恐怖林也。彼佛為弟子心念說法，口無所言：『諸比丘！當思是，不思是；當念是，不念是；當斷是，當修是，當依是行！』諸比丘心知是已，漏盡意解得阿羅漢道。

「舍利弗！拘樓孫佛、拘那含牟尼佛、迦葉佛廣為弟子說法，無有疲厭，所謂：修多羅、祇夜、受記、伽陀、憂陀那、尼陀

【現代漢語翻譯】 現代漢語譯本： 尊者舍利弗在靜處這樣想：『過去諸佛中，哪位佛的梵行（Brahmacarya，清凈的修行生活）沒有長久住世？哪位佛的梵行長久住世？』 想到這裡，他便從座位上起身，來到佛陀處所，頂禮佛足，退到一旁，稟告佛陀說：『我剛才這樣想：過去諸佛中，哪位佛的梵行沒有長久住世？哪位佛的梵行長久住世？』

這時，佛陀讚歎舍利弗說：『很好，很好！你所想的很好，所問的也很好。舍利弗！維衛佛（Vipassi Buddha）、尸葉佛（Sikhi Buddha）、隨葉佛（Vessabhu Buddha）的梵行沒有長久住世，拘樓孫佛（Kakusandha Buddha）、拘那含牟尼佛（Konagamana Buddha）、迦葉佛（Kassapa Buddha）的梵行長久住世。』

舍利弗稟告佛陀說：『世尊！因為什麼因緣這三位佛的梵行沒有長久住世，而這三位佛的梵行長久住世呢？』

佛陀告訴舍利弗：『這三位佛沒有為弟子廣泛說法，沒有結戒（establish precepts），沒有說波羅提木叉（Patimokkha，戒律）。佛陀和弟子般泥洹（Parinirvana，完全的涅槃）后，弟子們以各種不同的名字和姓氏出家，迅速地滅絕了梵行。譬如用盤子盛著散開的花，放在四通八達的道路上，四面八方的風吹來，花朵便隨風飄落。為什麼呢？因為沒有線來繫住它們。像這樣，舍利弗！這三位佛沒有為弟子廣泛說法，沒有結戒，沒有說波羅提木叉，所以梵行不能長久住世。

『還有，舍利弗！隨葉佛與一千名弟子在恐怖林中游化。之所以叫做恐怖林，是因為沒有脫離慾望的人進入這片林中，會毛骨悚然，所以叫做恐怖林。那位佛陀只是用心念為弟子說法，口中沒有言語：『諸位比丘！應當思考這個，不應當思考這個；應當憶念這個，不應當憶念這個；應當斷除這個，應當修習這個，應當依著這個修行！』 諸位比丘心中明白這些道理后，漏盡意解，證得阿羅漢（Arahat，已證悟者）道。

『舍利弗！拘樓孫佛、拘那含牟尼佛、迦葉佛廣泛地為弟子說法，沒有疲倦厭煩，所說的包括：修多羅（Sutra，經）、祇夜（Geya，應頌）、受記（Vyakaranaya，授記）、伽陀（Gatha，偈頌）、憂陀那（Udana，自說）、尼陀（Nidana，因緣）……』

【English Translation】 English version: The Venerable Sariputta, being in seclusion, thought thus: 'Among the Buddhas of the past, which Buddha's Brahmacarya (holy life) did not last long? Which Buddha's Brahmacarya lasted long?' Having thought thus, he arose from his seat, went to the Buddha, bowed down at his feet, stood to one side, and said to the Buddha: 'I was thinking thus: Among the Buddhas of the past, which Buddha's Brahmacarya did not last long? Which Buddha's Brahmacarya lasted long?'

Then the Buddha praised Sariputta, saying: 'Well done, well done! Your thought is good, and your question is good. Sariputta! The Brahmacarya of Vipassi Buddha, Sikhi Buddha, and Vessabhu Buddha did not last long, while the Brahmacarya of Kakusandha Buddha, Konagamana Buddha, and Kassapa Buddha lasted long.'

Sariputta said to the Buddha: 'Venerable Sir! What is the cause and reason that the Brahmacarya of those three Buddhas did not last long, while the Brahmacarya of these three Buddhas lasted long?'

The Buddha told Sariputta: 'Those three Buddhas did not extensively preach the Dharma to their disciples, did not establish precepts, and did not recite the Patimokkha (code of monastic rules). After the Buddha and his disciples attained Parinirvana (final liberation), the disciples ordained under various names and surnames, and quickly destroyed the Brahmacarya. It is like flowers scattered in a dish, placed at a crossroads, blown by the wind from all directions and scattered. Why is that? Because there is no thread to hold them together. Thus, Sariputta! Those three Buddhas did not extensively preach the Dharma to their disciples, did not establish precepts, and did not recite the Patimokkha, so the Brahmacarya could not last long.

'Furthermore, Sariputta! Vessabhu Buddha traveled with a thousand disciples in the terrifying forest. The reason it was called the terrifying forest was that those who had not abandoned desire would have their hair stand on end upon entering this forest, hence it was called the terrifying forest. That Buddha taught his disciples with his mind, without speaking a word: 'Monks! You should contemplate this, and not contemplate that; you should remember this, and not remember that; you should abandon this, and you should cultivate that, and you should practice according to this!' When the monks understood these principles in their hearts, they extinguished their defilements, their minds were liberated, and they attained the path of Arahat (worthy one).'

'Sariputta! Kakusandha Buddha, Konagamana Buddha, and Kassapa Buddha extensively preached the Dharma to their disciples without weariness, including: Sutra (discourses), Geya (mixed prose and verse), Vyakaranaya (explanations), Gatha (verses), Udana (inspired utterances), Nidana (narratives of origin)...'

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那、育多伽婆、本生、毗富羅、未曾有、阿婆陀那、憂波提舍，結戒，說波羅提木叉。佛及弟子般泥洹后，諸弟子雖種種名、姓出家，不速滅梵行。譬如雜華以綖連之，置四衢道，四方風吹不能令散。何以故？綖所持故。如是，舍利弗！三佛廣為弟子說如上法，是故梵行所以久住。」

舍利弗白佛言：「世尊！若以不廣說法、不結戒、不說波羅提木叉，梵行不久住者，唯愿世尊為諸弟子廣說法、結戒、說波羅提木叉！今正是時。」

佛言：「且止，我自知時。舍利弗！我此眾凈，未有未曾有法，我此眾中最小者得須陀洹。諸佛如來不以未有漏法，而為弟子結戒。我此眾中未有恃多聞人故，不生諸漏；未有利養名稱故，未有多欲人故，未有現神足為天人所知識故，不生諸漏。」

爾時世尊三月安居竟，便告阿難：「汝來，阿難！共至毗蘭若所。」阿難受教，整衣服，從佛至其門下。時婆羅門在高樓上五欲自娛，遙見世尊即便憶悟，疾疾來下，拭席迎坐，五體投地為佛作禮，悔過自責：「我愚癡人，請佛安居竟不設供。非情中悔，亦非無物，正自迷忘，不復憶念。唯愿世尊，受我悔過！」

佛言：「汝實愚癡！請佛及僧竟不供養，理應悔過！今當與眾，受汝懺悔！」又告婆羅門：「我聖法中，知

【現代漢語翻譯】 現代漢語譯本：佛陀說：『那伽陀（Nāga，龍族或聖者）、優陀伽婆（Udāgāva，地名或人名）、本生（Jātaka，佛陀前世的故事）、毗富羅（Vaipulya，廣大的，指大乘經典）、未曾有（Adbhuta-dharma，奇特的法）、阿婆陀那（Avadāna，譬喻故事）、優波提舍（Upadeśa，論議），結戒，說波羅提木叉（Prātimokṣa，戒律）。佛陀和弟子們涅槃后，弟子們即使有各種不同的名字和姓氏出家，也不會很快地使梵行（Brahmacarya，清凈的修行生活）滅絕。譬如各種各樣的花用線連線起來，放置在四通八達的道路上，四面八方的風吹也不能使它們散開。為什麼呢？因為有線在維繫著它們。舍利弗（Śāriputra）！三世諸佛廣泛地為弟子們宣說如上面所說的法，所以梵行才能夠長久住世。』 舍利弗（Śāriputra）對佛陀說：『世尊！如果因為不廣泛說法、不結戒、不說波羅提木叉（Prātimokṣa），梵行（Brahmacarya，清凈的修行生活）就不能長久住世的話，那麼，我希望世尊為弟子們廣泛說法、結戒、說波羅提木叉（Prātimokṣa）！現在正是時候。』 佛陀說：『暫且停止，我自己知道時機。舍利弗（Śāriputra）！我的僧團是清凈的，還沒有出現未曾有法（奇特的法），我的僧團中最小的成員也證得了須陀洹（Srotāpanna，入流果）。諸佛如來不會因為還沒有漏法（煩惱）而為弟子們結戒。我的僧團中還沒有因為依仗多聞的人，而產生各種煩惱；還沒有因為貪圖利養和名聲，而出現很多貪慾的人；還沒有因為顯現神通而被天人和人們所認識，而產生各種煩惱。』 這時，世尊三個月的安居結束后，就告訴阿難（Ānanda）：『你來，阿難（Ānanda）！一起到毗蘭若（Virañjā）去。』阿難（Ānanda）接受教誨，整理好衣服，跟隨佛陀來到他的門下。當時，婆羅門（Brāhmaṇa）在高樓上用五欲（色、聲、香、味、觸）自娛，遠遠地看見世尊，立刻醒悟過來，急忙下來，擦拭座位迎接佛陀入座，五體投地向佛陀行禮，懺悔自責：『我真是個愚癡的人，請佛陀安居結束后卻沒有設供。不是不情願懺悔，也不是沒有東西可供養，只是自己迷糊忘記了，不再記得這件事。希望世尊接受我的懺悔！』 佛陀說：『你確實愚癡！請佛陀和僧團安居結束后卻沒有供養，理應懺悔！現在應當與大眾一起，接受你的懺悔！』又告訴婆羅門（Brāhmaṇa）：『在我的聖法中，知道

【English Translation】 English version: The Buddha said: 'Nāga (dragon or saint), Udāgāva (place name or person name), Jātaka (stories of the Buddha's past lives), Vaipulya (extensive, referring to Mahayana scriptures), Adbhuta-dharma (wonderful Dharma), Avadāna (parable stories), Upadeśa (treatises), establishing precepts, and reciting the Prātimokṣa (code of monastic discipline). After the Buddha and his disciples enter Parinirvana, even if the disciples have different names and surnames upon ordination, they will not quickly cause the Brahmacarya (pure spiritual life) to perish. It is like various flowers connected by a thread, placed at a crossroads; the wind from all directions cannot scatter them. Why? Because they are held together by the thread. Thus, Śāriputra, the Buddhas of the three times extensively preach the Dharma as mentioned above to their disciples, and that is why the Brahmacarya can endure for a long time.' Śāriputra asked the Buddha: 'World Honored One, if the Brahmacarya (pure spiritual life) cannot endure for long because of not extensively preaching the Dharma, not establishing precepts, and not reciting the Prātimokṣa (code of monastic discipline), then I hope the World Honored One will extensively preach the Dharma, establish precepts, and recite the Prātimokṣa (code of monastic discipline) for the disciples! Now is the right time.' The Buddha said: 'Stop for now, I know the right time myself. Śāriputra, my Sangha is pure, and there has not yet appeared any Adbhuta-dharma (wonderful Dharma). The smallest member of my Sangha has attained Srotāpanna (stream-enterer). The Tathāgatas do not establish precepts for their disciples because there are no āsravas (defilements) yet. In my Sangha, there are no people who rely on their extensive learning and thus generate various defilements; there are no people who crave profit and fame and thus have many desires; there are no people who manifest supernatural powers and are known by gods and humans, and thus generate various defilements.' At that time, after the World Honored One completed the three-month retreat, he told Ānanda: 'Come, Ānanda! Let's go to Virañjā together.' Ānanda received the instruction, tidied his robes, and followed the Buddha to his gate. At that time, the Brāhmaṇa was enjoying himself with the five desires (form, sound, smell, taste, touch) on a high building. Seeing the World Honored One from afar, he immediately awakened, quickly came down, wiped the seat and welcomed the Buddha to sit down, prostrated himself before the Buddha with his five limbs touching the ground, repented and blamed himself: 'I am truly a foolish person, inviting the Buddha to stay for the retreat but not providing offerings. It is not that I am unwilling to repent, nor that I have nothing to offer, but I was just confused and forgot, no longer remembering this matter. I hope the World Honored One will accept my repentance!' The Buddha said: 'You are indeed foolish! Inviting the Buddha and the Sangha to stay for the retreat but not providing offerings, you should repent! Now, together with the assembly, I will accept your repentance!' He also told the Brāhmaṇa: 'In my sacred Dharma, knowing

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懺悔者增長善法。」

彼婆羅門復白佛言：「愿佛及僧留住一月，受我供養！」佛不受之，告言：「汝婆羅門異信、異見，但能請佛已是大事。」如是至三，佛又不受，告言：「我已在此安居三月，今應遊行，不得覆住。」彼婆羅門復白佛言：「唯愿世尊受我明日餞送供養！」佛便默然受之。

時婆羅門竟夜辦具種種肴膳，至明食時，便敷床座。日時已到，世尊與眾弟子俱往就坐。彼婆羅門即設所供，手自斟酌，食畢行水，以劫貝四張、革屣一緉，奉上世尊；僧各兩張、革屣一緉，為安居施。諸比丘言：「佛未聽我等受安居施。」以此白佛。佛種種讚歎少欲知足、贊戒、贊持戒已，告諸比丘：「因毗蘭若，從今已后，聽受安居施。」即皆受之。於是婆羅門心大歡喜，取小床于佛前坐，佛復為說隨喜之偈：

「一切天祠中，　　奉事火為最； 　一切異學中，　　薩婆帝為最； 　一切眾人中，　　轉輪王為最； 　一切眾流中，　　大海水為最； 　一切照明中，　　日月光為最； 　天上天下中，　　佛福田為最。」

爾時世尊說此偈已，更為說法，示教利喜，從坐而起，向僧伽尸國。展轉游歷，后之毗舍離，住獼猴河邊重閣講堂，為諸四眾比丘、比丘尼、優婆塞、優婆夷、國王、大臣、沙門

【現代漢語翻譯】 現代漢語譯本：『懺悔者增長善法。』

那位婆羅門再次對佛陀說：『希望佛陀和僧團能留住一個月，接受我的供養！』佛陀沒有接受，告訴他說：『你這位婆羅門信仰不同，見解不同，但能邀請佛陀已經是很大的功德了。』這樣說了三次，佛陀仍然沒有接受，告訴他說：『我已經在那裡安居了三個月，現在應該**（離開），不能再住了。』那位婆羅門再次對佛陀說：『只希望世尊能接受我明天餞行的供養！』佛陀便默然地接受了。

當時，那位婆羅門整夜準備了各種菜餚，到了第二天早上吃飯的時候，便鋪設了床座。時間到了，世尊和眾弟子一同前去就座。那位婆羅門便擺設了供養，親自斟酒，吃完飯後行水，用四張劫貝（一種精美的布）和一雙革屣（皮鞋），奉獻給世尊；僧團每人兩張劫貝和一雙革屣，作為安居的佈施。眾比丘說：『佛陀還沒有允許我們接受安居的佈施。』因此將此事稟告佛陀。佛陀種種讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴眾比丘：『因為毗蘭若（地方名）的緣故，從今以後，允許接受安居的佈施。』大家便都接受了。於是，那位婆羅門心中非常歡喜，取來小床在佛陀面前坐下，佛陀又為他說了隨喜的偈頌：

『一切天祠中，奉事火為最； 一切異學中，薩婆帝（一種外道）為最； 一切眾人中，轉輪王（擁有統治世界的輪寶的國王）為最； 一切眾流中，大海水為最； 一切照明中，日月光為最； 天上天下中，佛福田為最。』

當時，世尊說完這偈頌后，又為他們說法，開示教導，使他們受益和歡喜，然後從座位上站起來，前往僧伽尸國（地名）。輾轉游歷，後來到了毗舍離（地名），住在獼猴河邊重閣講堂，為四眾弟子——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及國王、大臣、沙門（出家修行者）等說法。

【English Translation】 English version: 'The penitent increases in wholesome qualities.'

That Brahmin again said to the Buddha, 'May the Buddha and the Sangha (monastic community) stay for a month and accept my offerings!' The Buddha did not accept, saying, 'You, Brahmin, have different beliefs and different views, but being able to invite the Buddha is already a great merit.' He said this three times, but the Buddha still did not accept, saying, 'I have already spent three months in retreat here, and now I should **(depart), I cannot stay any longer.' That Brahmin again said to the Buddha, 'May the World-Honored One accept my farewell offering tomorrow!' The Buddha then silently accepted.

At that time, that Brahmin prepared various dishes throughout the night, and the next morning at mealtime, he set up the seats. When the time came, the World-Honored One and his disciples went to take their seats. That Brahmin then presented the offerings, personally pouring the drinks, and after the meal, he offered water. He presented four pieces of 'jie bei' (a kind of fine cloth) and a pair of 'ge xi' (leather shoes) to the World-Honored One; and two pieces of 'jie bei' and a pair of 'ge xi' to each member of the Sangha, as offerings for the retreat. The Bhikshus (monks) said, 'The Buddha has not yet allowed us to accept offerings for the retreat.' Therefore, they reported this matter to the Buddha. The Buddha praised contentment with little desire, praised the precepts, and praised upholding the precepts. Then he told the Bhikshus, 'Because of 'Pi Lan Ruo' (place name), from now on, you are allowed to accept offerings for the retreat.' Everyone then accepted them. Thereupon, that Brahmin was very happy and took a small seat and sat in front of the Buddha. The Buddha then spoke a verse of rejoicing for him:

'Among all the temples of the gods, Worshiping fire is the foremost; Among all the heterodox teachings, 'Sa Po Di' (a type of heretic) is the foremost; Among all the people, The 'Turning Wheel King' (a king who possesses the wheel jewel that rules the world) is the foremost; Among all the streams, The ocean water is the foremost; Among all the illuminations, The light of the sun and moon is the foremost; In heaven and earth, The Buddha is the foremost field of merit.'

At that time, after the World-Honored One spoke this verse, he further expounded the Dharma (teachings), instructed and guided them, benefiting and delighting them. Then he rose from his seat and went towards 'Seng Qie Shi' (place name). Traveling from place to place, he later arrived at 'Pi She Li' (place name), and stayed at the double-storied lecture hall by the Monkey River, expounding the Dharma for the fourfold assembly—Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), as well as kings, ministers, and 'Sha Men' (ascetics).

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、婆羅門供養、恭敬、尊重、讚歎。

爾時迦蘭陀邑諸長者事緣入城，聞佛世尊在重閣講堂，皆詣佛所，見佛世尊與無量眾圍繞說法。時彼眾中有長者迦蘭陀子，名須提那，聞法歡喜，即作是念：「如我解佛所說，夫在家者，恩愛所縛，不得盡壽廣修梵行；出家無著，譬如虛空。我今寧可以家之信，出家修道。」眾會各歸，前至佛所，頂禮佛足，白佛言：「世尊！我向聞佛說法，作如是念：『如我解佛所說，夫在家者，恩愛所縛，不得盡壽廣修梵行；出家無著，譬如虛空。我今寧可以家之信，出家修道。』世尊！我有是念，今欲出家，唯愿與我出家受戒！」

佛言：「甚善！汝父母聽未？」答言：「未聽。」佛言：「一切佛法，父母不聽，不得為道。」即白佛言：「我今當還，啟白父母。」佛言：「今正是時。」

於是須提那便從坐起，右繞三匝，還家白父母言：「我聞佛法，在家縛著，今欲出家，廣修梵行。」父母答言：「止，須提那，莫作是語！吾先無子，禱祠神祇，僅而有汝。一子之愛，情念實重，死不相遠，如何生離？汝家饒富，金銀寶物恣汝修德，現世受樂。何用出家，奪吾情志？」苦請至三，父母不許。便從坐起，住于別處，作是誓言：「若不得出家，終不復食，於此而死，何用徒生

【現代漢語翻譯】 現代漢語譯本：婆羅門（Brahman，印度教僧侶）供養、恭敬、尊重、讚歎（佛陀）。

當時，迦蘭陀邑（Kalanda，地名）的各位長者因為事務進入城裡，聽說佛世尊在重閣講堂，都前往佛陀所在之處，見到佛世尊被無量大眾圍繞著說法。當時，人群中有一位長者迦蘭陀子（Kalandaka's son），名叫須提那（Sudinna，人名），聽聞佛法後心生歡喜，於是心中想道：『依我理解佛陀所說，在家人被恩愛所束縛，不能夠盡其一生廣修清凈的德行；出家之人沒有牽掛，就像虛空一樣。我如今寧願以對家庭的信任，出家修道。』眾人散去後，（須提那）來到佛陀面前，頂禮佛足，對佛陀說：『世尊！我剛才聽聞佛陀說法，心中這樣想：『依我理解佛陀所說，在家人被恩愛所束縛，不能夠盡其一生廣修清凈的德行；出家之人沒有牽掛，就像虛空一樣。我如今寧願以對家庭的信任，出家修道。』世尊！我心中有這樣的想法，現在想要出家，希望您允許我出家受戒！』

佛陀說：『很好！你父母同意了嗎？』（須提那）回答說：『還沒有。』佛陀說：『一切佛法，父母不同意，不能夠出家修道。』（須提那）立即對佛陀說：『我現在應當回去，稟告父母。』佛陀說：『現在正是時候。』

於是須提那便從座位上起身，右繞佛陀三圈，回到家中告訴父母說：『我聽聞佛法，知道在家有諸多束縛，現在想要出家，廣修清凈的德行。』父母回答說：『停止吧，須提那，不要說這樣的話！我們先前沒有兒子，祈禱神靈，才勉強有了你。對你這個獨子的愛，感情實在深重，即使死了也不想遠離，怎麼能忍受你活著離開呢？你家富裕，金銀財寶任你用來修養德行，享受現世的快樂。為什麼要出家，奪走我們的心意呢？』（須提那）苦苦請求了三次，父母都不允許。便從座位上起身，住在別的地方，發誓說：『如果不能夠出家，就終身不再吃飯，在這裡死去，要這徒勞的生命有什麼用呢？』

【English Translation】 English version: The Brahman (Brahmana, a member of the priestly class in Hinduism) offered, revered, respected, and praised (the Buddha).

At that time, the elders of the town of Kalanda (a place name) entered the city on business. Hearing that the Buddha was in the double-storied lecture hall, they all went to where the Buddha was, and saw the Buddha surrounded by a multitude of people, expounding the Dharma. Among the crowd was an elder, the son of Kalandaka (Kalandaka's son), named Sudinna (a personal name). Hearing the Dharma, he rejoiced and thought to himself: 'As I understand the Buddha's teachings, those who are householders are bound by love and cannot cultivate pure conduct to the end of their lives; those who have left home have no attachments, like the empty sky. I would rather, with the faith of my family, leave home and cultivate the Way.' After the assembly dispersed, (Sudinna) went to the Buddha, prostrated himself at his feet, and said to the Buddha: 'World Honored One! I heard the Buddha's teachings just now, and I thought to myself: 'As I understand the Buddha's teachings, those who are householders are bound by love and cannot cultivate pure conduct to the end of their lives; those who have left home have no attachments, like the empty sky. I would rather, with the faith of my family, leave home and cultivate the Way.' World Honored One! I have this thought, and now I wish to leave home. May you grant me ordination!'

The Buddha said: 'Very good! Have your parents given their permission?' He replied: 'Not yet.' The Buddha said: 'In all the Buddha's teachings, if your parents do not give their permission, you cannot cultivate the Way.' (Sudinna) immediately said to the Buddha: 'I shall return now and inform my parents.' The Buddha said: 'Now is the right time.'

Thereupon, Sudinna rose from his seat, circumambulated the Buddha three times to the right, and returned home to tell his parents: 'I have heard the Dharma and know that there are many constraints at home. Now I wish to leave home and cultivate pure conduct.' His parents replied: 'Stop, Sudinna, do not say such things! We had no son before, and we prayed to the gods, and only then did we barely have you. Our love for you, our only son, is truly deep. Even in death, we do not want to be far from you. How can we bear to see you leave while alive? Your family is wealthy, and you can use gold, silver, and treasures to cultivate virtue and enjoy the pleasures of this life. Why leave home and take away our hearts' desire?' (Sudinna) pleaded earnestly three times, but his parents did not allow it. He then rose from his seat, stayed in another place, and vowed: 'If I cannot leave home, I will never eat again, and I will die here. What is the use of this futile life?'

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！」即便不食，至於六日。

親戚聞之，咸來慰喻，言：「汝父母唯汝一子，愛念情重，死尚不遠，況聞生離。汝家大富可以樹德，道由於心，不在形服。何必傷生，苦違父母？」如是至三，默然不受。又諸時友亦來諫之，苦言如上，亦復如是。各舍之去，至父母所，咸作是言：「如我所見，不可復轉。若聽出家，猶可時見；不樂道者，歸來有期。絕餐六日，余命漏克，數日之間，當棄中野，鴟烏吞啄，虎狼競食。人父、人母胡寧忍此！」父母聞已，銜淚答言：「聽子出家，修于梵行；但為我共要，時還相見。」親友聞已，皆大歡喜，復至其所，語言：「汝父母已許汝出家，不忘時歸，便得去矣！」須提那即大歡喜，至父母所，白言：「我今詣佛出家修道。」父母悲泣，答言：「聽汝出家，廣修梵行；但勿忘要，時還見我。」

於是須提那拜辭父母，繞三匝而去。還至佛所，頂禮佛足，白佛言：「世尊！父母已聽，唯愿與我出家受戒！」佛言：「善來比丘，修諸梵行。我善說法，斷一切苦。」佛說是已，須提那鬚髮自落，袈裟著身，缽盂在手，即成沙門得具足戒。

出家未久，時世饑饉，諸比丘入城分衛者，都無所獲。須提那在閑靜處，作是念：「今此饑饉，乞求難得，我所生處飲食豐樂；當將諸

【現代漢語翻譯】 現代漢語譯本： 『即使不吃東西，也已經六天了。』

親戚們聽說了這件事，都來勸慰開導他，說：『你父母只有你這麼一個兒子，疼愛思念之情非常深重，即使是死了，離別的時間也不長，更何況是聽說你要活著離開。你家非常富有，可以廣積功德，修道在於內心，不在於外在的服飾。何必傷害自己的生命，痛苦地違背父母的心意呢？』這樣勸說了三次，須提那都沉默不接受。其他的同伴朋友也來勸諫他，苦口婆心地說了同樣的話，他也還是不聽。他們各自離開，到了須提那的父母那裡，都這樣說：『依我們所見，（須提那）不可能再改變主意了。如果聽任他出家，還可以時常相見；如果不讓他樂於修道，他回來還有個期限。他已經絕食六天了，剩下的生命就像漏壺裡的水一樣，很快就會流盡，幾天之內，就會被拋棄在荒郊野外，被鴟鳥烏鴉吞食啄咬，被豺狼虎豹爭搶吞吃。做父親的、做母親的怎麼能忍心看到這種情景呢！』父母聽了，含著眼淚回答說：『聽任兒子出家，修行清凈的德行；但要和我約定，時常回來相見。』親友們聽了，都非常高興，又到須提那那裡，對他說：『你父母已經答應你出家了，只要不忘記時常回家，就可以去了！』須提那聽了非常高興，到父母那裡，稟告說：『我現在要去佛陀那裡出家修道。』父母悲傷地哭泣著，回答說：『聽任你出家，廣泛地修行清凈的德行；但不要忘記約定，時常回來見我們。』

於是，須提那拜別父母，繞著他們轉了三圈后離開。回到佛陀那裡，頂禮佛足，對佛陀說：『世尊！父母已經答應了，希望允許我出家受戒！』佛陀說：『善哉比丘（bhikkhu，男性出家人），修行各種清凈的德行。我善於說法，斷除一切痛苦。』佛陀說完這些話，須提那的頭髮和鬍鬚自然脫落，袈裟穿在身上，缽盂拿在手中，立刻成為沙門（śrāmaṇa，出家求道者），得到了具足戒（upasampadā，比丘所受的正式戒律）。

出家沒多久，當時世道饑荒，各位比丘進入城裡乞食，都沒有任何收穫。須提那在清靜的地方，這樣想：『現在正值饑荒，乞討食物很難得到，我出生的地方飲食豐盛充足；我應當帶領各位比丘

【English Translation】 English version: 『Even without eating, it has been six days.』

Relatives, hearing of this, came to console and advise him, saying, 『Your parents have only you as their son, their love and affection are very deep. Even in death, the separation is not long, let alone hearing that you are leaving alive. Your family is very wealthy and can accumulate merit. The path lies in the heart, not in outward appearances. Why harm your life and painfully go against your parents' wishes?』 They pleaded in this way three times, but Sudinna remained silent and did not accept. Other friends also came to advise him, pleading with the same words, but he remained the same. They each left and went to his parents, all saying, 『In our opinion, he cannot be turned back. If you allow him to leave home, you can still see him from time to time; if he is not happy on the path, there is a time when he will return. He has been fasting for six days, and his remaining life is like water leaking from a pot, soon to be exhausted. Within a few days, he will be abandoned in the wilderness, devoured by crows and vultures, and eaten by tigers and wolves. How can a father and mother bear to see this!』 Hearing this, the parents replied with tears, 『We will allow our son to leave home and cultivate pure conduct; but we must make an agreement that he will return to see us from time to time.』 The relatives and friends, hearing this, were all very happy and went to Sudinna, saying, 『Your parents have agreed to let you leave home, just don't forget to return home from time to time, and you can go!』 Sudinna was very happy and went to his parents, saying, 『I am now going to the Buddha to leave home and cultivate the path.』 The parents wept sadly, replying, 『We will allow you to leave home and extensively cultivate pure conduct; but do not forget the agreement to return and see us from time to time.』

Then, Sudinna bid farewell to his parents, circumambulated them three times, and left. He returned to the Buddha, prostrated at his feet, and said to the Buddha, 『Venerable One! My parents have agreed, may you grant me ordination!』 The Buddha said, 『Welcome, bhikkhu (bhikkhu, male monastic), cultivate all pure conduct. I am skilled in teaching the Dharma, cutting off all suffering.』 After the Buddha said this, Sudinna's hair and beard fell off by themselves, the kasaya (kāṣāya, monastic robe) was on his body, and the alms bowl was in his hand. He immediately became a śrāmaṇa (śrāmaṇa, religious ascetic) and received full ordination (upasampadā, the formal acceptance of a monk).

Not long after leaving home, there was a famine at that time, and the bhikkhus who went into the city to beg for alms received nothing. Sudinna, in a quiet place, thought to himself, 『Now that there is a famine, it is difficult to obtain food by begging. The place where I was born is abundant in food and drink; I should bring the bhikkhus』

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比丘還我本邑，令得供養，並福度彼。」便從坐起，與諸比丘還到本邑，住林樹下。父母聞之，敕其婦言：「汝可莊嚴，如吾子在家所好服飾。」莊嚴既畢，父母將之同詣彼林。

時須提那見父母來，起迎問訊。父母語言：「汝何用毀形在林樹間？可還舍道，在家修善。」白父母言：「不能捨道，還就下賤。」如是至三，執心彌固。父母嗚咽，舍之還家。須提那婦數日之中便有月水，即以白姑，姑歡喜言：「是有子相。」即敕莊嚴，如前服飾，父母復將共詣彼林。

時須提那問訊如上，父母復言：「汝何用毀形，在林樹間受此風、露、饑、寒困苦？汝家財富，天下所知，但我私寶，積沒人首，況父母物，孰能量計？汝可還家，恣意修善，現世受樂，后享福慶。」白父母言：「如子所見，五欲傷德，歡樂如電，憂苦延長，終不以此捐修梵行。」如是至三，答啟彌厲。父母復言：「爾雖吾子，今為釋種，違我以道，夫復何言？但祖宗輟祠，人倫情重，王憲嗣絕，財物沒官，吾備之矣！汝豈不知，余愿所期在汝續種，汝其思之，吾言盡矣！」

時須提那聞誨悲泣，默然奉命，便與婦同歸，在於本室三反行欲，乃有神降：時兜率陀大威德天命終受胎。

爾時地神告虛空神言：「迦蘭陀子于未曾僧中，

【現代漢語翻譯】 現代漢語譯本：比丘們，請帶我回到我的家鄉，以便我能接受供養，併爲他們帶來福祉。』於是，他從座位上起身，與眾比丘一同回到他的家鄉，住在樹林下。他的父母聽聞此事，便吩咐他的妻子說：『你好好打扮一下，穿上我兒子在家時喜歡的服飾。』打扮完畢后，父母便帶著她一同前往那片樹林。

當時，須提那（Sudinna）見到父母前來，起身迎接並問候。他的父母對他說：『你為何要剃髮出家，住在樹林里呢？不如還俗回家，在家修行善事。』須提那回答父母說：『我不能捨棄佛道，還俗回家。』這樣說了三次，他的決心更加堅定。他的父母嗚咽哭泣，捨棄他回家了。須提那的妻子在幾天之內便來了月經，便告訴了婆婆，婆婆高興地說：『這是有懷孕的徵兆。』於是吩咐她打扮起來，穿上之前的服飾，父母再次帶著她一同前往那片樹林。

當時，須提那像之前一樣起身迎接並問候。他的父母又對他說：『你為何要剃髮出家，住在樹林里，忍受風吹日曬、飢寒交迫的困苦呢？你家的財富，天下皆知，單單是我的私藏，就堆積如山，更何況是父母的財產，誰能估量呢？你還是回家吧，隨意修行善事，現世享受快樂，將來享受福報。』須提那回答父母說：『在我看來，五欲（panca kama）會損害德行，歡樂如閃電般短暫，憂愁痛苦卻會延長，我終究不會因此而放棄修行梵行（brahmacariya）。』這樣說了三次，他的回答更加堅決。他的父母又說：『你雖然是我的兒子，但現在已經成爲了釋迦牟尼佛（Sakyamuni Buddha）的弟子，用佛道來違揹我們，我們還能說什麼呢？只是祖先的祭祀中斷了，人倫的情感很重要，王室的繼承斷絕了，財產會被沒收，我們已經為此做好了準備！你難道不知道，我們最大的願望就是你能延續後代，你好好想想吧，我們的話已經說完了！』

當時，須提那聽了父母的教誨，悲傷地哭泣，默默地接受了命令，便與妻子一同回家，在自己的房間里三次行房事，於是有神降臨：當時兜率陀天（Tusita）的大威德天人命終，前來投胎。

爾時地神告訴虛空神說：『迦蘭陀（Kalandaka）的兒子在未曾有過的僧團中，

【English Translation】 English version: 『Bhikkhus, return me to my native town, so that I may receive offerings and bring blessings to them.』 Then he rose from his seat and returned with the bhikkhus to his native town, dwelling under a tree. His parents heard of this and instructed his wife, saying, 『You should adorn yourself with the clothes and ornaments that our son liked when he was at home.』 After she had adorned herself, her parents-in-law took her with them to that forest.

Then Sudinna, seeing his parents coming, rose to greet them and inquired after their well-being. His parents said to him, 『Why do you disfigure yourself and live in the forest? You should return home and practice meritorious deeds there.』 He replied to his parents, 『I cannot abandon the path and return to lay life.』 He repeated this three times, his resolve growing stronger. His parents wept and left him, returning home. After a few days, Sudinna』s wife had her menstrual period, and she told her mother-in-law, who rejoiced and said, 『This is a sign of a son.』 She then instructed her to adorn herself as before, and her parents-in-law again took her with them to that forest.

Then Sudinna greeted them as before, and his parents said to him again, 『Why do you disfigure yourself and live in the forest, enduring the hardships of wind, dew, hunger, and cold? Your family』s wealth is known throughout the world. My private treasures alone are piled up like mountains, let alone the property of your parents, which no one can estimate. You should return home and practice meritorious deeds as you please, enjoying happiness in this life and good fortune in the future.』 Sudinna replied to his parents, 『As I see it, the five sensual pleasures (panca kama) harm virtue, happiness is as fleeting as lightning, and sorrow and suffering are prolonged. I will never abandon the practice of the holy life (brahmacariya) for these things.』 He repeated this three times, his answers becoming more resolute. His parents said again, 『Although you are our son, you are now a disciple of Sakyamuni Buddha (Sakyamuni Buddha), and you oppose us with the Dharma. What more can we say? But the ancestral sacrifices will be interrupted, human relationships are important, the royal succession will be cut off, and the property will be confiscated. We have prepared for this! Don』t you know that our greatest wish is for you to continue the lineage? Think about it carefully. We have said all we can say!』

Then Sudinna, hearing his parents』 instruction, wept sadly and silently accepted their command. He returned home with his wife, and in his own room he engaged in sexual intercourse three times, and then a god descended: At that time, a great and powerful deva from the Tusita heaven (Tusita) died and was conceived in her womb.

Then the earth deity told the deities of the sky, 『The son of Kalandaka (Kalandaka), in an unprecedented Sangha,

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作未曾有事。」虛空神告四天王，四天王告忉利天，展轉相告乃至梵天。

其婦月滿生子聰達，名曰續種，年大出家成阿羅漢。

時須提那犯此惡已，即自悔責：「我今失利，云何于佛正法出家，而不究竟修于梵行？」羸瘦憔悴，才有氣息。諸比丘見，問言：「汝先好顏色，今何憔悴？將無不樂梵行，犯惡罪耶？」答言：「我犯惡罪，是故爾耳！」即問：「汝犯何罪？」答言：「我共本二作不凈行。」諸比丘言：「汝所作不善，非清凈行，非沙門法，不隨順道！」種種呵責如佛所說呵責已，將至佛所，以事白佛。佛以是事集比丘僧，諸佛常法：知而故問，知而不問；知時問，非時不問；有益問，無益不問。諸佛常法：有五百金剛神侍衛左右，若佛問三反，不以實答，頭破七分。佛問比丘：「欲何所說？」諸比丘重以白佛。佛問須提那：「汝實爾不？」答言：「實爾。世尊！」佛言：「汝愚癡人！所作不善，非清凈行，非沙門法，不隨順道！此不能令未信者信，令信者退。汝不聞我種種呵欲、欲想、欲覺、欲熱；讚歎斷欲、離欲想、除欲覺、滅欲熱？我常說欲如赤骨聚、如大火坑、如利刀、如利箭、如毒蛇、如毒藥、如幻、如夢誑惑於人，汝今云何作此大惡？汝豈不聞我所說法：未離欲者能使離欲，已放逸

【現代漢語翻譯】 現代漢語譯本：『做了前所未有的事。』虛空神告訴四天王（佛教護法神），四天王告訴忉利天（欲界六天之一），輾轉相告乃至梵天（色界諸天）。 他的妻子足月後生下一個聰明伶俐的兒子，取名叫續種，長大后出家成了阿羅漢（斷盡煩惱，證得解脫的聖者）。 當時，須提那（人名）犯了這種惡行后，就自我悔恨：『我如今失去了利益，為什麼在佛的正法中出家，卻不能究竟地修持梵行（清凈的行為）呢？』他變得非常虛弱憔悴，只剩下一口氣。其他比丘（出家修行的僧人）看見后，問他說：『你先前容光煥發，現在為何如此憔悴？莫非是不喜歡梵行，犯了惡罪嗎？』他回答說：『我犯了惡罪，所以才這樣！』比丘們就問：『你犯了什麼罪？』他回答說：『我和以前的妻子做了不清凈的行為。』比丘們說：『你所做的不善，不是清凈的行為，不是沙門（出家修行者）的法，不隨順於正道！』他們像佛所說的那樣種種呵責他之後，將他帶到佛陀那裡，把事情稟告了佛陀。佛陀因為這件事召集了比丘僧團。諸佛通常的做法是：知道而故意問，知道而不問；時機合適才問，時機不合適不問；有益處才問，沒有益處不問。諸佛通常的做法是：有五百金剛神（護法神）侍衛在左右，如果佛陀問了三次，不以實情回答，頭就會破裂成七份。佛陀問比丘們：『你們想說什麼？』比丘們再次將事情稟告佛陀。佛陀問須提那：『你真的做了這樣的事嗎？』他回答說：『確實如此，世尊！』佛陀說：『你這愚癡的人！所做的不善，不是清凈的行為，不是沙門的法，不隨順於正道！這不能讓未信的人產生信心，會讓已信的人退失信心。你難道沒有聽我說過種種呵斥慾望、慾望的想法、慾望的感受、慾望的熾熱；讚歎斷除慾望、遠離慾望的想法、去除慾望的感受、滅除慾望的熾熱嗎？我常說慾望如同赤裸的骨骸堆積、如同巨大的火坑、如同鋒利的刀、如同銳利的箭、如同毒蛇、如同毒藥、如同幻象、如同夢境，迷惑於人，你現在怎麼能做出這樣的大惡事？你難道沒有聽我說過我所說的法：未離欲者能使離欲，已經放逸

【English Translation】 English version: 『Has done what has never been done before.』 The Void God told the Four Heavenly Kings (guardians of Buddhism), the Four Heavenly Kings told the Trayastrimsa Heaven (one of the six heavens of desire realm), relaying the message to Brahma Heaven (heavens of the form realm). His wife, after a full term, gave birth to a clever and intelligent son, named Lineage Continuation, who later renounced the world and became an Arhat (a saint who has extinguished all afflictions and attained liberation). At that time, Sudinna (a personal name), having committed this evil deed, immediately regretted it, saying: 『I have now lost the benefit. Why did I renounce the world in the Buddha's Dharma, yet fail to thoroughly cultivate the Brahma-conduct (pure conduct)?』 He became very weak and emaciated, barely having any breath left. The other Bhikkhus (ordained monks) saw him and asked: 『You used to have a good complexion, why are you so emaciated now? Could it be that you do not enjoy the Brahma-conduct and have committed an evil deed?』 He replied: 『I have committed an evil deed, that is why!』 The Bhikkhus then asked: 『What evil deed have you committed?』 He replied: 『I engaged in impure conduct with my former wife.』 The Bhikkhus said: 『What you have done is not good, not pure conduct, not the Dharma of a Sramana (ascetic), not in accordance with the Path!』 After scolding him in various ways as the Buddha had taught, they brought him to the Buddha and reported the matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (community of monks) because of this matter. It is the usual practice of all Buddhas: to know and yet ask, to know and not ask; to ask when the time is right, not to ask when the time is not right; to ask when it is beneficial, not to ask when it is not beneficial. It is the usual practice of all Buddhas: to have five hundred Vajra Gods (protective deities) attending on the left and right. If the Buddha asks three times and one does not answer truthfully, one's head will break into seven pieces. The Buddha asked the Bhikkhus: 『What do you wish to say?』 The Bhikkhus reported the matter to the Buddha again. The Buddha asked Sudinna: 『Is it true that you did such a thing?』 He replied: 『It is true, O Blessed One!』 The Buddha said: 『You foolish man! What you have done is not good, not pure conduct, not the Dharma of a Sramana, not in accordance with the Path! This will not cause those who have not believed to believe, and will cause those who have believed to regress. Have you not heard me repeatedly scolding desire, thoughts of desire, feelings of desire, the heat of desire; praising the cutting off of desire, the separation from thoughts of desire, the removal of feelings of desire, the extinguishing of the heat of desire? I often say that desire is like a heap of bare bones, like a great fire pit, like a sharp knife, like a sharp arrow, like a poisonous snake, like poison, like an illusion, like a dream, deceiving people. How could you now commit such a great evil? Have you not heard the Dharma I have taught: that those who have not left desire can be made to leave desire, those who have been negligent

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者令不放逸，能斷渴愛離有為法，無學離欲向無為道，示人正要畢竟泥洹！汝豈不畏三惡道苦？汝若不作此大惡者，佛正法中必得無量諸善功德。汝初開漏門，為此大惡，波旬常伺諸比丘短，汝今便為開魔徑路，摧折法幢，建立魔麾。須提那！寧以身份內大火坑，若毒蛇口，不應以此觸女人身！汝所犯惡，永淪生死，終不復能長養善法！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒。何等為十？所謂：僧和合故、攝僧故、調伏惡人故、慚愧者得安樂故、斷現世漏故、滅後世漏故、令未信者信故、已信者令增廣故、法久住故、分別毗尼梵行久住故。從今是戒應如是說：

「若比丘，行淫法，得波羅夷，不共住。」

佛在舍衛城。有阿練若比丘在空閑處住，有獼猴群住彼左右。時一比丘念雌獼猴，以食誘之遂共行欲。后眾多比丘案行臥具到其住處，時彼比丘入城乞食，雌獼猴來現淫慾相。諸比丘共作是語：「觀此獼猴必當有故，共伺察之，其狀必現。」先住比丘須臾來還，獼猴即往現受欲相，時彼比丘便共行欲。諸比丘見，語言：「汝不聞佛結戒，比丘行淫得波羅夷耶？」答言：「佛制人女，不制畜生。」諸比丘言：「人女，畜生，有何等異？汝所作不善，非清凈行，非沙門法，不隨順道！此不能令

【現代漢語翻譯】 現代漢語譯本：因此，不放逸能斷除渴愛，脫離有為法，無學之人遠離慾望，趨向無為之道，為人們指明通往涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的正道要領！你難道不害怕三惡道（Three Evil Realms，佛教術語，指地獄、餓鬼、畜生三道）的苦難嗎？你若不做這等大惡事，在佛的正法中必定能獲得無量的善功德。你最初開啟了罪惡之門，做了這等大惡事，魔王波旬（Mara，佛教術語，指阻礙修行的惡魔）常常伺機尋找比丘（Bhikkhu，佛教術語，指男性出家人）的過失，你現在就為他打開了魔道的路徑，摧毀了佛法的旗幟，樹立了魔王的旗幟。須提那（Sudinna，人名）！寧願將身體投入大火坑，或者毒蛇口中，也不應該用身體觸碰女人的身體！你所犯的罪惡，將永遠沉淪於生死輪迴，終究不能再增長善法！」佛陀種種呵責之後，告訴眾比丘：「因為十種利益的緣故，為眾比丘制定戒律。是哪十種呢？就是：僧團和合的緣故、攝受僧眾的緣故、調伏惡人的緣故、使有慚愧心的人得到安樂的緣故、斷除現世煩惱的緣故、滅除來世煩惱的緣故、使未信者生起信心故、使已信者增長信心的緣故、使佛法長久住世的緣故、使分別毗尼（Vinaya，佛教術語，指戒律）梵行（Brahmacharya，佛教術語，指清凈的修行生活）長久住世的緣故。從今以後，這條戒律應當這樣說： 『如果比丘，行淫慾之事，則犯波羅夷（Parajika，佛教術語，指斷頭罪，即最嚴重的罪），不得與僧眾共住。』 佛陀在舍衛城（Sravasti，古印度城市名）。有阿練若（Aranyaka，佛教術語，指在森林或曠野中修行的比丘）比丘住在空閑之處，有獼猴群住在他的住所附近。當時，一位比丘思念雌獼猴，用食物引誘她，最終與她行淫。後來，眾多比丘巡視臥具來到他的住處，當時那位比丘進城乞食去了，雌獼猴前來顯現淫慾之態。眾比丘一起說：『看這獼猴，必定有緣故，一起觀察它，真相必定顯現。』先前住在這裡的比丘一會兒就回來了，獼猴立刻前去顯現接受淫慾之態，當時那位比丘就與她行淫。眾比丘看見了，說：『你沒聽過佛陀制定的戒律嗎？比丘行淫會犯波羅夷罪啊！』他回答說：『佛陀禁止的是人女，沒有禁止畜生。』眾比丘說：『人女和畜生，有什麼區別呢？你所做的不善，不是清凈的行為，不是沙門（Sramana，佛教術語，指修行者）應有的行為，不順應正道！這不能使你...

【English Translation】 English version: Therefore, non-negligence can cut off craving, detach from conditioned dharmas (samskrta-dharma, Buddhist term, referring to phenomena that arise and pass away), the Arhat (arahant, Buddhist term, referring to a perfected being) detaches from desire, and heads towards the unconditioned path, showing people the essential path to ultimate Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death)! Are you not afraid of the suffering of the three evil realms (Three Evil Realms, Buddhist term, referring to the realms of hell, hungry ghosts, and animals)? If you do not commit such a great evil, you will surely obtain immeasurable good merits in the Buddha's true Dharma. You have initially opened the gate of sin, committing such a great evil. Mara (Mara, Buddhist term, referring to the demon who obstructs practice) constantly seeks the faults of the Bhikkhus (Bhikkhu, Buddhist term, referring to a male monastic), and you have now opened the path for him, destroying the banner of the Dharma and establishing the banner of the demon. Sudinna (Sudinna, a proper noun)! It is better to throw your body into a great fire pit or the mouth of a poisonous snake than to touch a woman's body with yours! The evil you have committed will cause you to sink forever in the cycle of birth and death, and you will never be able to cultivate good dharmas again!' After the Buddha had scolded him in various ways, he told the Bhikkhus: 'For ten benefits, I have established precepts for the Bhikkhus. What are these ten? They are: for the sake of the harmony of the Sangha (Sangha, Buddhist term, referring to the monastic community), for the sake of gathering the Sangha, for the sake of subduing evil people, for the sake of the happiness of those who have shame, for the sake of cutting off present defilements, for the sake of extinguishing future defilements, for the sake of making the non-believers believe, for the sake of increasing the faith of those who already believe, for the sake of the long-lasting existence of the Dharma, and for the sake of the long-lasting existence of the Vinaya (Vinaya, Buddhist term, referring to the monastic rules) and Brahmacharya (Brahmacharya, Buddhist term, referring to pure conduct). From now on, this precept should be stated as follows: 'If a Bhikkhu engages in sexual intercourse, he commits Parajika (Parajika, Buddhist term, referring to the most severe offense, resulting in expulsion from the Sangha), and is not allowed to live with the Sangha.' The Buddha was in Sravasti (Sravasti, name of an ancient Indian city). There was an Aranyaka (Aranyaka, Buddhist term, referring to a monk who lives in the forest or wilderness) Bhikkhu living in a secluded place, and a group of monkeys lived near his dwelling. At that time, a Bhikkhu was thinking of a female monkey, and he lured her with food and eventually engaged in sexual intercourse with her. Later, many Bhikkhus came to inspect the bedding in his dwelling. At that time, the Bhikkhu had gone into the city to beg for food, and the female monkey came and displayed sexual gestures. The Bhikkhus said together: 'Looking at this monkey, there must be a reason. Let's observe her together, and the truth will surely be revealed.' The Bhikkhu who lived there earlier returned shortly after, and the monkey immediately went to him and displayed gestures of wanting to receive sexual pleasure. At that time, the Bhikkhu engaged in sexual intercourse with her. The Bhikkhus saw this and said: 'Have you not heard the precept established by the Buddha, that a Bhikkhu who engages in sexual intercourse commits Parajika?' He replied: 'The Buddha forbade human women, not animals.' The Bhikkhus said: 'What is the difference between a human woman and an animal? What you have done is not good, not pure conduct, not the conduct of a Sramana (Sramana, Buddhist term, referring to a religious ascetic), and does not accord with the path! This cannot make you...

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未信者信，令信者退。汝不聞世尊種種呵欲、欲相、欲覺、欲熱。」具說如上。呵已，將至佛所，以事白佛。佛以是事集比丘僧，問言：「汝實爾不？」答言：「實爾。世尊！」佛言：「汝愚癡人！所作非法。」種種呵責亦如上說。呵已，告諸比丘：「從今是戒應如是說：

「若比丘，行淫法，乃至共畜生，得波羅夷，不共住。」

佛在舍衛城。爾時眾多比丘不樂修梵行，共作是語：「佛法出家甚為大苦，我等當共行白衣儀法、外道儀法；行白衣事、外道事；時亦入村，非時亦入村；行殺、盜、淫、飲酒、食肉；晝夜觀伎，歌謠自娛。」數作是語，無有慚愧。時有持戒比丘少欲知足，種種呵責已，將至佛所，以事白佛。佛以是事集比丘僧，問言：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等不應共作是語：行外道儀法、白衣儀法。若言，行外道儀法，語語偷羅遮；白衣儀法，突吉羅。」

佛在王舍城。時有跋耆邑比丘名孫陀罹難陀，眾所知識供養恭敬，不樂修梵行，作外道儀法、白衣儀法；行殺、盜、淫種種惡事。彼諸居士不信樂佛法者，呵責言：「云何沙門釋子作如此惡？」處處咸言：「孫陀羅比丘亦受五欲樂，此等比丘無沙門行，無婆羅門行；不受沙門法，不受婆羅門法。此等

【現代漢語翻譯】 現代漢語譯本： 『使未信的人產生信仰，卻使已信的人退失信心。』你難道沒有聽過世尊種種呵斥慾望、慾望的表象、慾望的感受、慾望的熾熱嗎？」（詳細的呵斥內容如上文所述）。呵斥完畢后，將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問道：「你們真的做了這樣的事嗎？」回答說：「確實如此，世尊！」佛陀說：「你們這些愚癡的人！所做之事不合佛法。」種種呵責也如上文所說。呵責完畢后，告訴眾比丘：「從今以後，這條戒律應當這樣說： 『如果比丘，行淫慾之事，乃至與畜生行淫，則犯波羅夷罪（Parajika，斷頭罪，逐出僧團），不得與僧眾共住。』 佛陀住在舍衛城（Sravasti）。當時，許多比丘不樂於修習梵行（Brahmacharya，清凈行），共同議論說：「在佛法中出家實在太苦了，我們應當一起行持白衣（在家居士）的儀法、外道（非佛教）的儀法；做白衣的事情、外道的事情；有時也進入村落，不是時候也進入村落；行殺生、偷盜、邪淫、飲酒、吃肉之事；日夜觀看歌舞伎樂，唱歌跳舞自我娛樂。」多次這樣說，沒有絲毫慚愧之心。當時，有持戒的比丘，少欲知足，種種呵責他們之後，將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問道：「你們真的做了這樣的事嗎？」回答說：「確實如此，世尊！」佛陀種種呵責他們：「你們不應該一起說這樣的話：行持外道的儀法、白衣的儀法。如果說，行持外道的儀法，每一句話都犯偷蘭遮罪（Thullaccaya，重罪）；行持白衣的儀法，犯突吉羅罪（Dukkata，輕罪）。」 佛陀住在王舍城（Rajagrha）。當時，有跋耆邑（Vajjian）的比丘名叫孫陀罹難陀（Sundarananda），為大眾所熟知，受到供養恭敬，卻不樂於修習梵行，做外道的儀法、白衣的儀法；行殺生、偷盜、邪淫種種惡事。那些不信奉佛法的居士，呵責他們說：「為何沙門（Sramana，出家修行者）釋子（釋迦牟尼佛的弟子）做出如此惡行？」到處都在說：「孫陀羅比丘也享受五欲之樂，這些比丘沒有沙門的行為，沒有婆羅門（Brahmana，古印度祭司）的行為；不受持沙門法，不受持婆羅門法。這些...

【English Translation】 English version: 'Causing the non-believers to believe, yet causing the believers to lose faith.' Have you not heard the World Honored One's various rebukes of desire, the appearances of desire, the feelings of desire, the heat of desire?」 (The detailed rebukes are as mentioned above). After rebuking, they reported the matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu (monk) Sangha (community) and asked, 「Did you really do such a thing?」 They replied, 「Indeed, World Honored One!」 The Buddha said, 「You foolish people! What you have done is not in accordance with the Dharma (teachings).」 Various rebukes were also as mentioned above. After rebuking, he told the Bhikkhus, 「From now on, this precept should be stated as follows: 『If a Bhikkhu engages in sexual acts, even with an animal, he commits a Parajika (defeat, expulsion from the Sangha) offense and cannot live with the Sangha.』 The Buddha was staying in Sravasti (Savatthi). At that time, many Bhikkhus were not happy to practice Brahmacharya (celibate life), and they discussed together, saying, 「Leaving home in the Buddha's Dharma is very difficult. We should all practice the rituals of the laypeople (white-robed householders), the rituals of the non-Buddhists (external paths); do the things of the laypeople, the things of the non-Buddhists; sometimes enter villages, and sometimes enter villages at inappropriate times; engage in killing, stealing, sexual misconduct, drinking alcohol, and eating meat; watch performances day and night, singing and dancing for self-entertainment.」 They said this many times, without any sense of shame. At that time, there were Bhikkhus who upheld the precepts, were content with little, and after rebuking them in various ways, they reported the matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha and asked, 「Did you really do such a thing?」 They replied, 「Indeed, World Honored One!」 The Buddha rebuked them in various ways, 「You should not say such things together: practicing the rituals of the non-Buddhists, the rituals of the laypeople. If you say, practicing the rituals of the non-Buddhists, every word is a Thullaccaya (grave offense); practicing the rituals of the laypeople, it is a Dukkata (minor offense).」 The Buddha was staying in Rajagrha (Rajagaha). At that time, there was a Bhikkhu from Vajjian (Vajji) named Sundarananda (Nanda the Fair), who was well-known and respected by the public, but he was not happy to practice Brahmacharya, and he practiced the rituals of the non-Buddhists, the rituals of the laypeople; he engaged in killing, stealing, sexual misconduct, and various evil deeds. Those laypeople who did not believe in the Buddha's Dharma rebuked them, saying, 「Why do the Sramanas (ascetics) who are disciples of Shakyamuni (Sakyamuni Buddha) commit such evil deeds?」 Everywhere they were saying, 「Bhikkhu Sundarananda also enjoys the pleasures of the five desires, these Bhikkhus have no conduct of Sramanas, no conduct of Brahmanas (priests); they do not uphold the Dharma of Sramanas, they do not uphold the Dharma of Brahmanas. These...

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比丘所不游處，皆得善利！」惡聲流佈遍聞天下。

時孫陀羅還至眾中，作是言：「與我出家受戒。」諸比丘言：「須白世尊。」即以白佛。佛以是事集比丘僧，告諸比丘：「孫陀羅非比丘，若已受戒，應白四羯磨作滅擯。」

若上座、若上座等，知法律者，應如是白：「大德僧聽！孫陀羅比丘戒羸不捨，行淫法。今僧與孫陀羅比丘作滅擯。若僧時到僧忍聽。白如是。」

「大德僧聽！孫陀羅比丘戒羸不捨，行淫法。今僧與孫陀羅比丘作滅擯。誰諸長老忍，默然；不忍者，說。」第二、第三亦如是。

「僧與孫陀羅比丘作滅擯竟；僧忍，默然故。是事如是持。」

佛告比丘：「若比丘言行白衣儀法、外道儀法，不名舍戒；若口言我舍戒，名為舍戒。從今是戒應如是說：

「若比丘，共諸比丘同學戒法，戒羸不捨行淫法，乃至共畜生，是比丘得波羅夷，不共住。」

比丘者：乞比丘、持壞色割截衣比丘、破惡比丘、實比丘、堅固比丘、見過比丘、一語受戒比丘、二語受戒比丘、三語受戒比丘、善來受戒比丘、如法白四羯磨受戒比丘，是名比丘。

同學者：如佛所說：「盡形壽不犯，同學是學。」是名同學。

戒法者：所受不缺戒，不生惡法戒，成就善法戒、定

【現代漢語翻譯】 現代漢語譯本： 『凡是比丘不去的地方，都能得到好的利益！』這種不好的名聲流傳開來，天下皆知。 當時，孫陀羅（Sundara）回到僧團中，說道：『請允許我出家受戒。』眾比丘說：『需要稟告世尊（Bhagavan）。』於是就將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『孫陀羅（Sundara）不是比丘，如果已經受戒，應當通過四羯磨法（four karmas）宣告滅擯。』 如果是上座（elder）、或者與上座同等地位的人，了解法律的人，應當這樣稟告：『大德僧團請聽！孫陀羅（Sundara）比丘戒律衰弱而不捨棄，行淫慾之法。現在僧團要對孫陀羅（Sundara）比丘進行滅擯。如果僧團認為時機已到，請允許。稟告完畢。』 『大德僧團請聽！孫陀羅（Sundara）比丘戒律衰弱而不捨棄，行淫慾之法。現在僧團要對孫陀羅（Sundara）比丘進行滅擯。哪位長老同意，就保持沉默；不同意的，請說出來。』第二次、第三次也像這樣。 『僧團對孫陀羅（Sundara）比丘的滅擯已經結束；僧團同意，因為大家都沉默不語。這件事就這樣確定下來。』 佛陀告訴比丘們：『如果比丘言行舉止像在家之人，或者像外道之人，這不叫做舍戒；如果口頭上說我捨棄戒律，這才能叫做舍戒。從今以後，這條戒律應當這樣說：』 『如果比丘，與眾比丘一起學習戒法，戒律衰弱而不捨棄，行淫慾之法，乃至與畜生行淫，這位比丘就犯了波羅夷（Parajika），不得與僧團共住。』 比丘（bhiksu）是指：乞食的比丘、穿著染色割截衣的比丘、破戒作惡的比丘、真正的比丘、堅守戒律的比丘、犯過錯誤的比丘、通過一句話受戒的比丘、通過兩句話受戒的比丘、通過三句話受戒的比丘、通過『善來』受戒的比丘、通過如法白四羯磨受戒的比丘，這些都叫做比丘。 同學是指：如佛陀所說：『盡此一生不違犯，共同學習這些學處。』這叫做同學。 戒法是指：所受持的沒有缺漏的戒律，不產生惡法的戒律，成就善法的戒律、定

【English Translation】 English version: 'Wherever the bhikshus (monks) do not go, good benefits are obtained!' This bad reputation spread and was heard throughout the world. At that time, Sundara returned to the Sangha (community) and said: 'Please allow me to renounce the world and receive the precepts.' The bhikshus said: 'It is necessary to report to the Bhagavan (World-Honored One).' So they reported this matter to the Buddha. Because of this matter, the Buddha gathered the bhikshu Sangha and told the bhikshus: 'Sundara is not a bhikshu. If he has already received the precepts, he should be expelled by the four karmas (four procedures).' If an elder (senior monk), or someone of equal status to an elder, who knows the law, should report as follows: 'Venerable Sangha, please listen! The bhikshu Sundara's precepts are weak and he does not abandon them, and he engages in sexual conduct. Now the Sangha will expel the bhikshu Sundara. If the Sangha thinks the time is right, please allow it. The report is finished.' 'Venerable Sangha, please listen! The bhikshu Sundara's precepts are weak and he does not abandon them, and he engages in sexual conduct. Now the Sangha will expel the bhikshu Sundara. Whoever among the elders agrees, remain silent; whoever disagrees, please speak.' The second and third times are also like this. 'The Sangha's expulsion of the bhikshu Sundara is complete; the Sangha agrees, because everyone is silent. This matter is thus established.' The Buddha told the bhikshus: 'If a bhikshu's words and actions are like those of a layperson, or like those of a non-Buddhist, this is not called abandoning the precepts; if one verbally says 'I abandon the precepts,' then this is called abandoning the precepts. From now on, this precept should be stated as follows:' 'If a bhikshu, together with other bhikshus, studies the precepts, and his precepts are weak and he does not abandon them, and he engages in sexual conduct, even with an animal, this bhikshu has committed a Parajika (defeat) offense and may not live with the Sangha.' Bhikshu refers to: a bhikshu who begs for food, a bhikshu who wears dyed and cut-up robes, a bhikshu who breaks the precepts and does evil, a true bhikshu, a bhikshu who firmly upholds the precepts, a bhikshu who has made mistakes, a bhikshu who receives the precepts with one phrase, a bhikshu who receives the precepts with two phrases, a bhikshu who receives the precepts with three phrases, a bhikshu who receives the precepts with 'Welcome' (善來) , a bhikshu who receives the precepts through the lawful four karmas, these are all called bhikshus. Studying together refers to: as the Buddha said: 'For the rest of one's life, not violating, studying these trainings together.' This is called studying together. Precepts refer to: the precepts that are received without deficiency, the precepts that do not give rise to evil, the precepts that accomplish good, concentration

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共戒。

戒羸不捨者：睡眠舍戒，向睡眠人舍戒，不名舍戒。醉舍戒，向醉人舍戒；狂舍戒，向狂人舍戒；散亂心舍戒，向散亂心人舍戒；病壞心舍戒，向病壞心人舍戒；向非眾生、向非人、向畜生舍戒；遣使、遣書舍戒；作相舍戒，動手舍戒，相似語舍戒；獨、獨想，獨、不獨想，不獨、獨想舍戒；中國語向邊地人，邊地語向中國人舍戒；戲笑舍戒，不定語舍戒，瞋心舍戒，強逼舍戒；不應向舍戒，而向舍戒，皆不名舍戒；不發言舍戒，不名舍戒，是名不捨戒。反上名舍戒。

或戒羸非舍戒，或舍戒非戒羸，或戒羸亦舍戒，或非戒羸非舍戒。

云何戒羸非舍戒？若比丘不樂修梵行，不樂修梵行已，猶敬佛法僧，敬戒，敬沙門法，敬比丘法，敬毗尼，敬波羅提木叉，敬和尚阿阇梨、同和尚阿阇梨，敬同梵行人，不謗三尊；而憶鄉土、園觀、浴池、山林、樹木、父母、兄弟、姊妹、兒女，乃至奴婢。如是憶念，愁憂不樂，而盡形壽不犯梵行，是名戒羸非舍戒。

云何舍戒非戒羸？若比丘不樂修梵行，不樂修梵行已，猶敬佛，乃至敬同梵行人。彼作是念：「欲作沙彌，若優婆塞，乃至欲作外道梵志，非沙門釋子。」復作是念：「我今欲舍佛法僧，舍戒，舍毗尼，舍波羅提木叉，舍和尚阿阇梨、同

【現代漢語翻譯】 現代漢語譯本

共戒。

戒律薄弱但沒有舍戒的情況：睡眠時舍戒，向睡眠的人舍戒，這不稱為舍戒。醉酒時舍戒，向醉酒的人舍戒；精神錯亂時舍戒，向精神錯亂的人舍戒；心神散亂時舍戒，向心神散亂的人舍戒；因疾病導致心智不清時舍戒，向因疾病導致心智不清的人舍戒；向非眾生、非人、畜生舍戒；派遣使者、書信舍戒；通過姿勢、動作、相似的語言舍戒；獨自、獨自思考，獨自、不獨自思考，不獨自、獨自思考時舍戒；用中國話向邊遠地區的人，用邊遠地區的話向中國人舍戒；開玩笑時舍戒，用不確定的語言舍戒，懷著嗔恨心舍戒，被強迫時舍戒；不應該向其舍戒的人舍戒，以上這些都不稱為舍戒；不發出聲音舍戒，不稱為舍戒，這些都屬於沒有舍戒的情況。反之，則稱為舍戒。

或者戒律薄弱但沒有舍戒，或者舍戒但並非戒律薄弱，或者戒律薄弱也舍戒，或者既非戒律薄弱也非舍戒。

什麼叫做戒律薄弱但沒有舍戒？如果比丘（Bhikkhu，佛教出家男眾）不樂於修習梵行（Brahmacharya，清凈的行為），即使不樂於修習梵行，仍然尊敬佛、法、僧三寶，尊敬戒律，尊敬沙門（Śrāmaṇa，佛教出家修行者）的法則，尊敬比丘的法則，尊敬毗尼（Vinaya，戒律），尊敬波羅提木叉（Pratimoksha，戒經），尊敬和尚（Upadhyaya，親教師）、阿阇梨（Acharya，導師）、同和尚阿阇梨，尊敬同梵行的人，不誹謗三寶；但卻憶念家鄉的土地、園林景觀、浴池、山林、樹木、父母、兄弟、姐妹、兒女，乃至奴婢。像這樣憶念，感到憂愁不快樂，但終其一生都沒有違犯梵行，這就叫做戒律薄弱但沒有舍戒。

什麼叫做舍戒但並非戒律薄弱？如果比丘不樂於修習梵行，即使不樂於修習梵行，仍然尊敬佛，乃至尊敬同梵行的人。他這樣想：『我想做沙彌（Śrāmaṇera，佛教出家男眾的預備階段），或者優婆塞（Upasaka，在家男居士），甚至想做外道梵志（Brahmin，古印度教的修行者），不再做沙門釋子（釋迦牟尼佛的弟子）。』又這樣想：『我現在想要捨棄佛、法、僧三寶，捨棄戒律，捨棄毗尼，捨棄波羅提木叉，捨棄和尚阿阇梨、同

【English Translation】 English version

Common Precepts.

Those who are weak in precepts but do not renounce them: Renouncing the precepts while sleeping, renouncing the precepts to a sleeping person, is not called renouncing the precepts. Renouncing the precepts while drunk, renouncing the precepts to a drunk person; renouncing the precepts while insane, renouncing the precepts to an insane person; renouncing the precepts with a distracted mind, renouncing the precepts to a person with a distracted mind; renouncing the precepts with a diseased mind, renouncing the precepts to a person with a diseased mind; renouncing the precepts to non-sentient beings, non-humans, or animals; renouncing the precepts by sending a messenger or a letter; renouncing the precepts through gestures, actions, or similar words; renouncing the precepts alone, thinking alone, alone and not alone thinking, not alone and alone thinking; renouncing the precepts using the language of China to people in border regions, or using the language of border regions to people in China; renouncing the precepts in jest, renouncing the precepts with uncertain words, renouncing the precepts with anger, renouncing the precepts under coercion; renouncing the precepts to someone to whom one should not renounce them, all of these are not called renouncing the precepts; renouncing the precepts without speaking is not called renouncing the precepts. The opposite is called renouncing the precepts.

Sometimes there is weakness in precepts but no renunciation, sometimes there is renunciation but no weakness in precepts, sometimes there is both weakness in precepts and renunciation, and sometimes there is neither weakness in precepts nor renunciation.

What is meant by weakness in precepts but no renunciation? If a Bhikkhu (Buddhist monk) does not delight in practicing Brahmacharya (celibate life), even though he does not delight in practicing Brahmacharya, he still respects the Buddha, the Dharma, and the Sangha, respects the precepts, respects the rules of the Śrāmaṇa (Buddhist ascetic), respects the rules of the Bhikkhu, respects the Vinaya (monastic discipline), respects the Pratimoksha (code of monastic rules), respects his Upadhyaya (preceptor), Acharya (teacher), fellow Upadhyaya and Acharya, respects fellow practitioners of Brahmacharya, and does not slander the Three Jewels; but he remembers his homeland, gardens, bathing ponds, mountains, forests, trees, parents, brothers, sisters, children, and even servants. Remembering these things, he feels sorrow and unhappiness, but throughout his life he does not violate Brahmacharya, this is called weakness in precepts but no renunciation.

What is meant by renunciation but no weakness in precepts? If a Bhikkhu does not delight in practicing Brahmacharya, even though he does not delight in practicing Brahmacharya, he still respects the Buddha, and so on, up to respecting fellow practitioners of Brahmacharya. He thinks: 'I want to become a Śrāmaṇera (novice monk), or an Upasaka (layman), or even a Brahmin (Hindu priest), not a Śrāmaṇa, a disciple of Shakyamuni Buddha.' He also thinks: 'Now I want to renounce the Buddha, the Dharma, and the Sangha, renounce the precepts, renounce the Vinaya, renounce the Pratimoksha, renounce my Upadhyaya, Acharya, and fellow

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和尚阿阇梨，舍同梵行人。」即作是言：「我今舍佛，何用佛為？佛有何義？我今于佛得脫。」乃至言：「我今得脫同梵行人。」復作是言：「作非沙門釋子畜，我作如是謗佛法僧，乃至謗同梵行人。」作如是等心念口言，向人說，是名舍戒非戒羸。

云何戒羸，亦舍戒？若比丘不樂修梵行，少敬佛法僧，乃至少敬同梵行人；憶念鄉土，乃至奴婢，作是念：「我今欲舍佛法僧，乃至舍同梵行人。」即作是言：「我今舍佛，何用佛為？佛有何義？我今于佛得脫，乃至脫同梵行人。」復作是言：「作非沙門釋子畜，我作如是謗佛法僧，乃至謗同梵行人。」作如是等心念口言，向人說，是名戒羸亦舍戒。

云何非戒羸非舍戒？若比丘于所受戒堅持不捨，不動、不轉，是名非戒羸非舍戒。

行淫法者：淫法名非梵行法、懈怠法、狗法、可惡法，二身交會出不凈，是名行淫法。

波羅夷者：名為墮法，名為惡法，名斷頭法，名非沙門法。

不共住者：如先白衣時，不得與比丘共一學、等學、不等學、不餘學；不與比丘共一羯磨、等羯磨、不等羯磨、不餘羯磨；不與比丘共一說戒、等說戒、不等說戒、不餘說戒，是名不共住。

諸佛世尊善說正法，亦善說譬。說犯淫者，如針鼻決，不可複用

【現代漢語翻譯】 現代漢語譯本： 如果和尚阿阇梨（Acharya，導師），捨棄共同修行的同梵行人（fellow practitioners），就說：『我現在捨棄佛，要佛有什麼用？佛有什麼意義？我現在從佛這裡得到解脫。』甚至說：『我現在從同梵行人那裡得到解脫。』又說：『做不像沙門（Shramana，出家人）的釋迦（釋迦牟尼佛）弟子所做的事，我這樣誹謗佛、法、僧，甚至誹謗同梵行人。』像這樣心裡想，口裡說，向人宣說，這叫做舍戒非戒羸。

什麼叫做戒羸，也舍戒？如果比丘（Bhikshu，出家男眾）不喜歡修習梵行（pure conduct），不尊敬佛、法、僧，甚至不尊敬同梵行人；憶念家鄉，甚至奴婢，這樣想：『我現在想要捨棄佛、法、僧，甚至捨棄同梵行人。』就說：『我現在捨棄佛，要佛有什麼用？佛有什麼意義？我現在從佛這裡得到解脫，甚至從同梵行人那裡得到解脫。』又說：『做不像沙門釋迦弟子所做的事，我這樣誹謗佛、法、僧，甚至誹謗同梵行人。』像這樣心裡想，口裡說，向人宣說，這叫做戒羸也舍戒。

什麼叫做非戒羸非舍戒？如果比丘對於所受的戒律堅持不捨，不動搖、不改變，這叫做非戒羸非舍戒。

行淫法者：淫法叫做非梵行法、懈怠法、狗法、可惡法，兩個身體交合，產生不凈之物，這叫做行淫法。

波羅夷（Parajika，斷頭罪）：叫做墮落之法，叫做惡法，叫做斷頭之法，叫做非沙門之法。

不共住者：如同先前是白衣（layman，在家居士）時一樣，不得與比丘共同學習、平等學習、不平等學習、不其餘學習；不與比丘共同羯磨（Karma，業）、平等羯磨、不平等羯磨、不其餘羯磨；不與比丘共同說戒（recitation of precepts）、平等說戒、不平等說戒、不其餘說戒，這叫做不共住。

諸佛世尊善於宣說正法，也善於宣說譬喻。宣說犯淫戒的人，就像針的鼻孔斷裂，不能再使用。

【English Translation】 English version: If a monk Acharya (teacher), abandons fellow practitioners, he says: 'I now abandon the Buddha, what use is the Buddha? What is the meaning of the Buddha? I am now liberated from the Buddha.' He even says: 'I am now liberated from fellow practitioners.' He also says: 'Acting like a non-Shramana (ascetic) Shakyaputra (Shakyamuni Buddha's disciple), I slander the Buddha, Dharma, Sangha, and even fellow practitioners.' Thinking and speaking like this, and proclaiming it to others, this is called abandoning the precepts and being not weak in precepts.

What is called being weak in precepts and also abandoning the precepts? If a Bhikshu (monk) does not enjoy practicing pure conduct, has little respect for the Buddha, Dharma, Sangha, and even little respect for fellow practitioners; remembers his hometown, even servants, and thinks: 'I now want to abandon the Buddha, Dharma, Sangha, and even abandon fellow practitioners.' He says: 'I now abandon the Buddha, what use is the Buddha? What is the meaning of the Buddha? I am now liberated from the Buddha, and even liberated from fellow practitioners.' He also says: 'Acting like a non-Shramana Shakyaputra, I slander the Buddha, Dharma, Sangha, and even fellow practitioners.' Thinking and speaking like this, and proclaiming it to others, this is called being weak in precepts and also abandoning the precepts.

What is called not being weak in precepts and not abandoning the precepts? If a Bhikshu firmly upholds the precepts he has received and does not abandon them, does not waver or change, this is called not being weak in precepts and not abandoning the precepts.

One who engages in sexual acts: sexual acts are called non-pure conduct, lazy conduct, dog-like conduct, detestable conduct, the union of two bodies producing impurity, this is called engaging in sexual acts.

Parajika (defeat): is called a fallen state, called evil conduct, called a head-severing state, called a non-Shramana state.

One who does not live together: as when one was previously a layman (householder), one may not share the same learning, equal learning, unequal learning, or other learning with a Bhikshu; one may not share the same Karma (action), equal Karma, unequal Karma, or other Karma with a Bhikshu; one may not share the same recitation of precepts, equal recitation of precepts, unequal recitation of precepts, or other recitation of precepts with a Bhikshu, this is called not living together.

The Buddhas, World Honored Ones, skillfully teach the correct Dharma, and also skillfully teach through parables. Speaking of one who violates the precept against sexual misconduct, it is like the eye of a needle being broken, it cannot be used again.

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；如人命盡，不可復活；如石破，不可複合；如斷多羅樹心，不可復生。

是中比丘，與三種眾生行淫，犯波羅夷：人、非人、畜生。比丘與三種女行淫，犯波羅夷：人女、非人女、畜生女；與三種男：人男、非人男、畜生男；三種黃門：人黃門、非人黃門、畜生黃門；三種無根：人無根、非人無根、畜生無根；三種二根：人二根、非人二根、畜生二根行淫亦如是。

比丘與人女、非人女、畜生女三處行淫：大、小行處、口中。眠時、醉時、狂時、散亂心時、病壞心時、死時、啖半時，波羅夷；過半時、骨時，出不凈僧伽婆尸沙，不出不凈偷羅遮。無根女時、二根亦如是。

比丘與人男、非人男、畜生男二處行淫：大行處、口中。眠時，乃至啖半時，波羅夷；過半時、骨時，出不凈僧伽婆尸沙，不出不凈偷羅遮。無根男時、黃門亦如是。

于上諸處行淫，外方便，內出不凈；內方便，外出不凈，眠時，乃至啖半時，波羅夷；過半時、骨時，出不凈僧伽婆尸沙，不出不凈偷羅遮。

比丘若為強力所逼，于上諸處行淫，入時受樂，出、住不受；出時受樂，入、住不受；住時受樂，出、入不受；出、入受樂，住時不受；入、住受樂，出時不受；出、住受樂，入時不受；出、入、住時受樂，眠

【現代漢語翻譯】 現代漢語譯本： 就像人的壽命一旦終結，便無法復活；如同石頭破碎，無法複合；如同砍斷多羅樹（一種棕櫚樹）的樹心，無法再次生長。 如果比丘與三種眾生行淫，便觸犯波羅夷（佛教戒律中最重的罪）：人、非人、畜生。比丘與三種女性行淫，觸犯波羅夷：人類女性、非人類女性、畜生女性；與三種男性：人類男性、非人類男性、畜生男性；三種黃門（性功能不全者）：人類黃門、非人類黃門、畜生黃門；三種無根（天生沒有性器官者）：人類無根、非人類無根、畜生無根；三種二根（同時具有兩性性徵者）：人類二根、非人類二根、畜生二根行淫也是如此。 比丘與人類女性、非人類女性、畜生女性在三個地方行淫：大陰道、小陰道、口中。在睡眠時、醉酒時、瘋狂時、心神散亂時、因病導致心智錯亂時、死亡時、或僅吞嚥一半時，觸犯波羅夷；超過一半時、到達骨頭時，流出不凈之物，則觸犯僧伽婆尸沙（僅次於波羅夷的重罪），沒有流出不凈之物，則觸犯偷羅遮（一種較輕的罪）。與無根女性、二根女性行淫也是如此。 比丘與人類男性、非人類男性、畜生男性在兩個地方行淫：大陰莖、口中。在睡眠時，乃至僅吞嚥一半時，觸犯波羅夷；超過一半時、到達骨頭時，流出不凈之物，則觸犯僧伽婆尸沙，沒有流出不凈之物，則觸犯偷羅遮。與無根男性、黃門行淫也是如此。 在以上各種情況下行淫，外部進行準備，內部流出不凈之物；內部進行準備，外部流出不凈之物，在睡眠時，乃至僅吞嚥一半時，觸犯波羅夷；超過一半時、到達骨頭時，流出不凈之物，則觸犯僧伽婆尸沙，沒有流出不凈之物，則觸犯偷羅遮。 比丘如果被強力脅迫，在以上各種情況下行淫，進入時感到快樂，出來或停留時不感到快樂；出來時感到快樂，進入或停留時不感到快樂；停留時感到快樂，出來或進入時不感到快樂；出來和進入時感到快樂，停留時不感到快樂；進入和停留時感到快樂，出來時不感到快樂；出來和停留時感到快樂，進入時不感到快樂；出來、進入、停留時都感到快樂，在睡眠

【English Translation】 English version: Just as a person's life comes to an end and cannot be revived; like a broken stone that cannot be rejoined; like a severed top of a Tala tree (a type of palm tree) that cannot grow again. If a Bhikkhu engages in sexual intercourse with three kinds of beings, he commits a Pārājika (the gravest offense in Buddhist monastic rules): humans, non-humans, and animals. A Bhikkhu engaging in sexual intercourse with three kinds of females commits a Pārājika: human females, non-human females, and animal females; with three kinds of males: human males, non-human males, and animal males; three kinds of eunuchs (persons with impaired sexual function): human eunuchs, non-human eunuchs, and animal eunuchs; three kinds of those without roots (those born without sexual organs): human without roots, non-human without roots, and animal without roots; three kinds of hermaphrodites (those with both male and female characteristics): human hermaphrodites, non-human hermaphrodites, and animal hermaphrodites, the same applies. A Bhikkhu engaging in sexual intercourse with human females, non-human females, and animal females in three places: the major genital area, the minor genital area, and the mouth. During sleep, intoxication, madness, a scattered mind, a mind deranged by illness, at the time of death, or swallowing only half, it is a Pārājika; beyond half, reaching the bone, if impure matter is discharged, it is a Sanghādisesa (a serious offense second only to Pārājika), if impure matter is not discharged, it is a Thullaccaya (a lesser offense). The same applies to females without roots and hermaphrodites. A Bhikkhu engaging in sexual intercourse with human males, non-human males, and animal males in two places: the major genital area and the mouth. During sleep, up to swallowing only half, it is a Pārājika; beyond half, reaching the bone, if impure matter is discharged, it is a Sanghādisesa, if impure matter is not discharged, it is a Thullaccaya. The same applies to males without roots and eunuchs. Engaging in sexual intercourse in the above-mentioned places, with external preparation and internal discharge of impure matter; with internal preparation and external discharge of impure matter, during sleep, up to swallowing only half, it is a Pārājika; beyond half, reaching the bone, if impure matter is discharged, it is a Sanghādisesa, if impure matter is not discharged, it is a Thullaccaya. If a Bhikkhu is forced by strong power and engages in sexual intercourse in the above-mentioned places, experiencing pleasure upon entry but not upon exit or dwelling; experiencing pleasure upon exit but not upon entry or dwelling; experiencing pleasure upon dwelling but not upon exit or entry; experiencing pleasure upon exit and entry but not upon dwelling; experiencing pleasure upon entry and dwelling but not upon exit; experiencing pleasure upon exit and dwelling but not upon entry; experiencing pleasure upon exit, entry, and dwelling, during sleep

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時乃至啖半時波羅夷；過半時、骨時，出不凈僧伽婆尸沙，不出不凈偷羅遮。出、入、住時，都不受樂，不犯。

若比丘淫慾心，以男根內上諸處一分，皆波羅夷；若以指、一切外物，內上諸處，皆偷羅遮。

比丘尼亦波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅，驅出。

不犯者：狂心、亂心、病壞心、初作，此四種不犯。下一切諸戒皆如是，悉不復出。

佛在王舍城。爾時有比丘名達尼迦，是陶家子，于乙羅山作草菴住。至時持缽入城乞食，取樵人於後輒壞其庵，持材木去。食后還已，復更治之。如是至三，心轉懷恨，便作是念：「我身幸能善於和泥，何為不作完成瓦屋，以勉斯患？」即便作之。脊、棟、櫨、栿、榱、柱、桁、梁、綺疏牖戶，巧妙若神；積薪燒成色赤嚴好，大風吹時作箜篌聲。佛在耆阇崛山遙見其屋，種種刻畫，色赤嚴好。問阿難言：「彼是何屋？」阿難白佛：「是達尼迦身力所作。」佛告阿難：「是達尼迦所作非法！云何出家為此惡業，殘害物命，而無哀愍？我先種種說慈忍法，如何比丘無此慈心？」世尊如是種種呵已，告諸比丘：「汝等往彼，破其所作。」比丘受教，即往屋所。時達尼迦從屋內出，問諸比丘：「我不相犯，何為群黨欲破我屋？」諸比丘言：「奉世尊

【現代漢語翻譯】 現代漢語譯本 時乃至啖半時波羅夷（pārājika，斷頭罪）；過半時、骨時，出不凈僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪），不出不凈偷羅遮（sthūlātyaya，粗罪）。出、入、住時，都不受樂，不犯。

若比丘淫慾心，以男根內上諸處一分，皆波羅夷；若以指、一切外物，內上諸處，皆偷羅遮。

比丘尼亦波羅夷；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerikā，沙彌尼），突吉羅（duṣkṛta，惡作罪），驅出。

不犯者：狂心、亂心、病壞心、初作，此四種不犯。下一切諸戒皆如是，悉不復出。

佛在王舍城（Rājagṛha）。爾時有比丘名達尼迦（Dānika），是陶家子，于乙羅山（Iṣṭakaparvata）作草菴住。至時持缽入城乞食，取樵人於後輒壞其庵，持材木去。食后還已，復更治之。如是至三，心轉懷恨，便作是念：『我身幸能善於和泥，何為不作完成瓦屋，以勉斯患？』即便作之。脊、棟、櫨、栿、榱、柱、桁、梁、綺疏牖戶，巧妙若神；積薪燒成色赤嚴好，大風吹時作箜篌聲。佛在耆阇崛山（Gṛdhrakūṭa）遙見其屋，種種刻畫，色赤嚴好。問阿難（Ānanda）言：『彼是何屋？』阿難白佛：『是達尼迦身力所作。』佛告阿難：『是達尼迦所作非法！云何出家為此惡業，殘害物命，而無哀愍？我先種種說慈忍法，如何比丘無此慈心？』世尊如是種種呵已，告諸比丘：『汝等往彼，破其所作。』比丘受教，即往屋所。時達尼迦從屋內出，問諸比丘：『我不相犯，何為群黨欲破我屋？』諸比丘言：『奉世尊

【English Translation】 English version If it is time to eat even half a pārājika (expulsion); after half the time, at bone time, it is a saṃghāvaśeṣa (suspension), if impure; if not impure, it is a sthūlātyaya (serious offense). When going out, entering, or staying, if one does not receive pleasure, there is no offense.

If a bhikṣu (monk) has lustful thoughts and inserts his male organ even a fraction into any of the upper orifices, it is a pārājika; if he inserts a finger or any external object into the upper orifices, it is a sthūlātyaya.

A bhikṣuṇī (nun) also commits a pārājika; a śikṣamāṇā (probationary nun), a śrāmaṇera (novice monk), or a śrāmaṇerikā (novice nun) commits a duṣkṛta (minor offense) and is expelled.

There is no offense for those with a deranged mind, a confused mind, a mind broken by illness, or for the first act. All the following precepts are like this, and will not be repeated.

The Buddha was in Rājagṛha (Royal City). At that time, there was a bhikṣu named Dānika (Dānika), the son of a potter, who lived in a grass hut on Iṣṭakaparvata (Brick Mountain). When it was time, he carried his bowl into the city to beg for food. Woodcutters repeatedly destroyed his hut and took the timber away. After returning from his meal, he rebuilt it again. This happened three times, and his heart turned to resentment. He thought, 'I am skilled at working with clay, why not build a complete tile house to avoid this trouble?' So he built it. The ridge, beams, pillars, rafters, posts, crossbeams, beams, and latticed windows were skillfully made as if by a god. He piled firewood and burned it to a beautiful red color, and when the wind blew, it made the sound of a konghou (Chinese harp). The Buddha, on Gṛdhrakūṭa (Vulture Peak), saw the house from afar, with its various carvings and beautiful red color. He asked Ānanda (Ānanda), 'What is that house?' Ānanda replied to the Buddha, 'It was made by Dānika's own strength.' The Buddha told Ānanda, 'What Dānika has done is unlawful! How can a renunciant commit such evil deeds, harming living beings without compassion? I have spoken of compassion and forbearance in various ways, how can a bhikṣu be without this compassionate heart?' The World-Honored One scolded him in various ways and then told the bhikṣus, 'Go there and destroy what he has made.' The bhikṣus, receiving the teaching, went to the house. At that time, Dānika came out of the house and asked the bhikṣus, 'I have not offended anyone, why do you come as a group to destroy my house?' The bhikṣus said, 'We are acting on the command of the World-Honored One.'

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敕，非我等心。」達尼迦言：「法王所壞，我復何言！」諸比丘即共破之，將達尼迦還至佛所，以事白佛。佛以是事集比丘僧，問達尼迦：「汝實作不？」答言：「實作。世尊！」佛種種如上呵責已，告諸比丘：「從今若比丘作燒成瓦屋，偷羅遮；自現工巧，突吉羅。」

時達尼迦復作是念：「我先結草菴，輒為樵人所壞；後作瓦屋，復違法王出家之體。今寧可更求好材，建立大屋，必得久住，無復苦惱。」復作是念：「王舍城典材令是我知識，當往從索。」念已，便往語言：「我須材木，可以與我。」典材令言：「我于材木不得自由。」問言：「由誰？」答言：「由王。」達尼迦言：「王已與我。」典材令言：「若王已相與，隨意取之。」達尼迦便取城防大材，斷截持去。

時雨舍大臣案行諸處，遇見於道，即問典材令：「何以乃持城防大材與彼比丘？」答言：「非是我與。」復問：「是誰？」答言：「是王。」雨舍即啟：「不審大王，何以乃以城防大材與達尼迦？」王言：「誰道我與？」雨舍言：「是典材令。」王即敕左右收典材令。受教即收，將詣王所。時達尼迦入城乞食，道路見之，問言：「汝何所犯，繫縛乃爾？」答言：「由大德故，致此大罪。愿見救免全其性命！」達尼迦言：「汝且在前，

【現代漢語翻譯】 現代漢語譯本：『敕，非我等心。』（敕：命令，這裡指國王的命令；非我等心：不是我們本意。）達尼迦言：『法王所壞，我復何言！』（法王：指佛陀，因為佛陀以佛法教化眾生，猶如國王治理國家；所壞：所禁止的；我復何言：我還能說什麼呢！）諸比丘即共破之，將達尼迦還至佛所，以事白佛。佛以是事集比丘僧，問達尼迦：『汝實作不？』（汝實作不：你真的做了嗎？）答言：『實作。世尊！』佛種種如上呵責已，告諸比丘：『從今若比丘作燒成瓦屋，偷羅遮；（偷羅遮：一種較重的罪名。）自現工巧，突吉羅。』（突吉羅：一種較輕的罪名。） 時達尼迦復作是念：『我先結草菴，輒為樵人所壞；後作瓦屋，復違法王出家之體。（出家之體：出家人的身份和行爲規範。）今寧可更求好材，建立大屋，必得久住，無復苦惱。』復作是念：『王舍城典材令是我知識，當往從索。』（典材令：掌管木材的官員。）念已，便往語言：『我須材木，可以與我。』典材令言：『我于材木不得自由。』問言：『由誰？』答言：『由王。』達尼迦言：『王已與我。』典材令言：『若王已相與，隨意取之。』達尼迦便取城防大材，斷截持去。 時雨舍大臣案行諸處，遇見於道，即問典材令：『何以乃持城防大材與彼比丘？』答言：『非是我與。』復問：『是誰？』答言：『是王。』雨舍即啟：『不審大王，何以乃以城防大材與達尼迦？』（不審：不知道，冒昧地問。）王言：『誰道我與？』雨舍言：『是典材令。』王即敕左右收典材令。受教即收，將詣王所。時達尼迦入城乞食，道路見之，問言：『汝何所犯，繫縛乃爾？』（繫縛乃爾：被捆綁成這樣。）答言：『由大德故，致此大罪。（大德：指達尼迦比丘。）愿見救免全其性命！』達尼迦言：『汝且在前，』

【English Translation】 English version: 'The edict is not in accordance with our hearts.' (Edict: command, here referring to the king's command; not in accordance with our hearts: not our intention.) Danika said, 'The Dharma King has forbidden it, what more can I say!' (Dharma King: referring to the Buddha, because the Buddha teaches sentient beings with the Dharma, just like a king governs a country; forbidden: prohibited; what more can I say: what else can I say!) The Bhikshus then together destroyed it and brought Danika back to the Buddha, reporting the matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter and asked Danika, 'Did you really do it?' (Did you really do it: Did you really do it?) He replied, 'I really did it, World Honored One!' After the Buddha had scolded him in various ways as before, he told the Bhikshus, 'From now on, if a Bhikshu makes a fired-tile house, thullaccaya; (thullaccaya: a heavier offense.) If he shows off his craftsmanship, duskrita.' (duskrita: a lighter offense.) At that time, Danika again thought, 'I first built a grass hut, which was destroyed by woodcutters; later I made a tile house, which violated the Dharma King's monastic rules. (monastic rules: the identity and code of conduct of a monastic.) Now I should seek better materials to build a large house, which will surely last a long time and be free from suffering.' He again thought, 'The material officer of Rajagriha is my acquaintance, I should go and ask him for it.' (material officer: the official in charge of wood.) Having thought this, he went and said, 'I need wood, can you give it to me?' The material officer said, 'I am not free to give wood.' He asked, 'By whom?' He replied, 'By the king.' Danika said, 'The king has already given it to me.' The material officer said, 'If the king has already given it to you, take it as you please.' Danika then took large materials from the city's defenses, cut them off, and carried them away. At that time, the minister of Rain-Giving was inspecting various places and met him on the road. He immediately asked the material officer, 'Why did you give the city's defense materials to that Bhikshu?' He replied, 'It was not I who gave them.' He asked again, 'Who was it?' He replied, 'It was the king.' Rain-Giving then reported, 'I do not know, Great King, why did you give the city's defense materials to Danika?' (I do not know: I don't know, presumptuously ask.) The king said, 'Who said I gave them?' Rain-Giving said, 'It was the material officer.' The king immediately ordered his attendants to arrest the material officer. Receiving the order, they immediately arrested him and brought him to the king. At that time, Danika entered the city to beg for food and saw him on the road. He asked, 'What have you done to be bound like this?' (bound like this: tied up like this.) He replied, 'Because of the Great Virtuous One, I have committed this great crime.' (Great Virtuous One: referring to Bhikshu Danika.) 'I hope to be saved and spared my life!' Danika said, 'You go ahead,'

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吾尋後到。」

時典材令既至王所，王問：「汝何以乃持城防大材與達尼迦？」白言：「大王！不敢專輒。達尼迦言，王教使與。」王便敕呼。時達尼迦已在門外，王敕令前，即前見王。王問言：「我以何時與比丘材？」達尼迦言：「王豈不憶，初登位時以一切境內草、木及水施沙門、婆羅門耶？」王言：「我本所施，不及有主。怪哉！比丘乃作此方便而取人物。」復語言：「我是灌頂王，如何當囚、殺沙門？如今便可速還詣佛，法王自當以法治汝。」

時有聞者皆驚愕言：「達尼迦犯罪應死！云何呵責而便放遣？如此得脫，誰不為盜？」又譏呵言：「沙門釋子親受王供，而盜王材；況復我等，當得無畏。沙門釋子常讚歎不盜，教人佈施。如何於今躬行賊法？此等無沙門行，破沙門法！」如此惡聲展轉流佈。國中不信樂佛法長者、居士、婆羅門等，遙見沙門輒種種罵。諸比丘聞，更相問言：「誰盜王材，致是惡聲？」達尼迦言：「是我所作。」時諸比丘種種呵責：「汝所作非法，不隨順道！世尊種種毀呰不與取，讚歎不盜。汝今云何躬行賊法？」諸比丘如是呵責已，將詣佛所，以事白佛。佛以是事集比丘僧，問達尼迦：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責如須提那。

爾時摩竭大臣

【現代漢語翻譯】 現代漢語譯本： 『我隨後就到。』

當時，典材令已經到了國王那裡，國王問：『你為什麼要把城防的大木材給達尼迦（Dānìjiā，人名）？』典材令回答說：『大王！我不敢擅自做主。達尼迦說，這是大王您下令給他的。』國王便下令召見達尼迦。當時達尼迦已經在門外，國王命令他進來，達尼迦立刻上前拜見國王。國王問道：『我什麼時候把木材給了比丘？』達尼迦回答說：『大王難道不記得了嗎？您剛登基的時候，把境內所有的草、木和水都施捨給了沙門（shāmén，出家修道者）、婆羅門（póluómén，古印度僧侶階層）嗎？』國王說：『我當初所施捨的，不包括有主之物。奇怪啊！比丘竟然用這種方法來獲取財物。』又說：『我是灌頂王（guàndǐngwáng，經過灌頂儀式加冕的國王），怎麼能囚禁、殺害沙門呢？現在你可以立刻回去見佛陀（fótuó，佛教創始人），法王（fǎwáng，指佛陀）自然會用佛法來懲治你。』

當時，聽到這件事的人都驚訝地說：『達尼迦犯了死罪！為什麼呵斥幾句就放他走了？這樣都能脫罪，誰還會不做盜賊？』又譏諷地說：『沙門釋子（shāmén shìzǐ，佛教徒）親身接受國王的供養，卻盜竊國王的木材；更何況我們這些人，還能得到安寧嗎？沙門釋子經常讚歎不盜竊，教人佈施。如今怎麼親自做起盜賊的事情？這些人沒有沙門的德行，破壞了沙門的戒律！』這樣的惡名聲輾轉流傳開來。國內不信奉佛法的長者（zhǎngzhě，有德行、有地位的人）、居士（jūshì，在家信佛的佛教徒）、婆羅門等人，遠遠地看見沙門就用各種方式謾罵。眾比丘聽了，互相詢問說：『是誰盜竊了國王的木材，導致了這樣的惡名聲？』達尼迦說：『是我做的。』當時，眾比丘用各種方式呵斥他：『你所做的事情不合法，不符合佛道！世尊（shìzūn，對佛陀的尊稱）多次批評不予而取，讚歎不盜竊。你現在怎麼親自做起盜賊的事情？』眾比丘這樣呵斥之後，將達尼迦帶到佛陀那裡，把事情的經過告訴了佛陀。佛陀因為這件事召集了比丘僧團，問達尼迦：『你真的做了這件事嗎？』達尼迦回答說：『確實如此。世尊！』佛陀像呵斥須提那（Xū Tí Nà，人名）一樣，用各種方式呵斥達尼迦。

當時，摩竭（Mójié，古印度國名）大臣

【English Translation】 English version: 『I will arrive later.』

At that time, the officer in charge of materials had already arrived at the king's place. The king asked, 『Why did you give the large timbers for city defense to Danika (Dānìjiā, a personal name)?』 The officer replied, 『Your Majesty! I dared not act on my own authority. Danika said that Your Majesty had ordered him to be given them.』 The king then ordered Danika to be summoned. Danika was already outside the gate. The king ordered him to come forward, and he immediately came before the king. The king asked, 『When did I give the timbers to the monks?』 Danika replied, 『Does Your Majesty not remember? When you first ascended the throne, you gave all the grass, trees, and water within the territory to the Shamen (shāmén, renunciates, monks), and Brahmins (póluómén, the priestly class in ancient India)?』 The king said, 『What I originally gave did not include things that were owned. Strange! The monks actually use this method to obtain property.』 He further said, 『I am an anointed king (guàndǐngwáng, a king crowned through an anointing ceremony), how could I imprison or kill a Shamen? Now you can quickly return to the Buddha (fótuó, the founder of Buddhism), the Dharma King (fǎwáng, referring to the Buddha) will naturally punish you according to the Dharma.』

At that time, those who heard about this were all astonished and said, 『Danika has committed a capital crime! Why was he released after only being scolded? If one can escape punishment like this, who would not become a thief?』 They also mocked and said, 『The Shamen Shizi (shāmén shìzǐ, Buddhist disciples) personally receive offerings from the king, yet they steal the king's timbers; how much more so for us, can we expect to be safe? The Shamen Shizi constantly praise non-stealing and teach people to give alms. How is it that they now personally engage in thieving practices? These people have no Shamen conduct and are destroying the Shamen Dharma!』 Such bad reputation spread around. Elders (zhǎngzhě, people of virtue and status), lay Buddhists (jūshì, Buddhist practitioners at home), Brahmins, and others in the country who did not believe in the Buddha's Dharma, would curse the Shamen in various ways whenever they saw them from afar. The monks, upon hearing this, asked each other, 『Who stole the king's timbers, causing this bad reputation?』 Danika said, 『It was I who did it.』 At that time, the monks scolded him in various ways, 『What you have done is unlawful and does not accord with the Path! The World Honored One (shìzūn, a respectful title for the Buddha) has repeatedly criticized taking what is not given and praised non-stealing. How is it that you now personally engage in thieving practices?』 After the monks had scolded him in this way, they took Danika to the Buddha and told the Buddha about the matter. The Buddha gathered the Sangha (monk community) because of this matter and asked Danika, 『Is this true?』 Danika replied, 『It is true, World Honored One!』 The Buddha scolded Danika in various ways, just as he had scolded Sudinna (Xū Tí Nà, a personal name).

At that time, the minister of Magadha (Mójié, an ancient Indian kingdom)

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出家修道，侍佛左右。佛問比丘：「阿阇世王，人盜齊幾，便得死罪？」比丘白佛：「五錢已上，便與死罪。」佛復以此更呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，盜五錢已上，得波羅夷，不共住。」

佛在舍衛城。時有眾多比丘作是語：「佛所制戒為聚落中物，非謂空地。」又有諸比丘作是語：「犯與非犯，制與不制，但取無苦。」便各以盜心取空地有主、無主物。取已各生疑悔，到阿難所問阿難，阿難即以白佛。佛以是事集比丘僧，問言：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「聚落、空地有何等異？」呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，若聚落、若空地盜心不與取。若王、若大臣，若捉、若縛、若殺、若擯，語言：『汝賊！汝小！汝癡！』是比丘得波羅夷，不共住。」

若城塹、若籬柵週迴圍繞三由旬乃至一屋，是名聚落。

聚落外，除聚落所行處，是名空地。聚落外盡一箭道，有慚愧人所便利處，是名聚落所行處。

物屬他、他所護，不與而取，是名盜心。又以諂心、曲心、瞋恚心、恐怖心取他物，亦名盜心。

若自取、若使人取，物離本處，是名不與取。

國主、聚落主、灌頂

【現代漢語翻譯】 現代漢語譯本 出家修道，侍奉在佛的左右。佛問比丘（bhiksu，佛教出家男眾）說：『阿阇世王（Ajatasattu，古印度摩揭陀國國王），人偷盜價值多少的財物，就會被判處死罪？』比丘（bhiksu）回答佛說：『偷盜五錢以上的財物，就會被判處死罪。』佛因此事更加呵責了他們，並告訴眾比丘（bhiksu）說：『因為有十種利益的緣故，我為眾比丘（bhiksu）制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘（bhiksu）偷盜五錢以上的財物，就會被判處波羅夷（Parajika，斷頭罪），不得與僧團共住。』 佛住在舍衛城（Sravasti）。當時有很多比丘（bhiksu）說：『佛所制定的戒律是針對聚落（居住地）中的財物，而不是針對空地上的財物。』又有比丘（bhiksu）說：『是否觸犯戒律，是否制定戒律，只要沒有痛苦就行了。』於是他們各自以盜竊的心，拿取空地上有主或無主的財物。拿取之後，各自心生疑慮和後悔，就到阿難（Ananda，佛陀十大弟子之一）那裡請教阿難（Ananda），阿難（Ananda）隨即把這件事稟告了佛。佛因為這件事召集了比丘（bhiksu）僧團，問道：『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛種種呵責他們說：『聚落（居住地）和空地有什麼不同呢？』呵責之後，告訴眾比丘（bhiksu）說：『從今以後，這條戒律應當這樣說：』 『如果比丘（bhiksu），在聚落（居住地）或空地，以盜竊的心不給予就拿取財物。如果國王、大臣，捉拿、捆綁、殺害、驅逐他，並說：『你這個賊！你這個小人！你這個愚癡的人！』這個比丘（bhiksu）就犯了波羅夷（Parajika，斷頭罪），不得與僧團共住。』 如果城墻、籬笆等週迴環繞的範圍達到三由旬（yojana，古印度長度單位）乃至一間房屋，就叫做聚落（居住地）。 聚落（居住地）外，除去聚落（居住地）的通行之處，就叫做空地。聚落（居住地）外延伸一箭道（距離單位），有慚愧之人方便之處，就叫做聚落（居住地）的通行之處。 財物屬於他人、被他人所保護，不給予就拿取，這就叫做盜心。又以諂媚的心、彎曲的心、嗔恚的心、恐怖的心拿取他人的財物，也叫做盜心。 如果自己拿取，或者指使他人拿取，財物離開了原來的地方，這就叫做不給予就拿取。 國主、聚落主、灌頂

【English Translation】 English version Having renounced the household life and cultivated the Way, they attended to the Buddha's left and right. The Buddha asked the bhikshus (bhiksu, Buddhist monks): 'King Ajatasattu (Ajatasattu, King of Magadha in ancient India), how much must a person steal to be sentenced to death?' The bhikshus (bhiksu) replied to the Buddha: 'Stealing more than five coins warrants the death penalty.' The Buddha further rebuked them for this and told the bhikshus (bhiksu): 'For ten benefits, I establish precepts for the bhikshus (bhiksu). From now on, this precept should be stated as follows:' 'If a bhikshu (bhiksu) steals more than five coins, he commits a Parajika (Parajika, expulsion offense), and cannot live with the Sangha.' The Buddha was in Sravasti (Sravasti). At that time, many bhikshus (bhiksu) said: 'The precepts established by the Buddha are for things in villages, not for things in open areas.' And some bhikshus (bhiksu) said: 'Whether it is an offense or not, whether it is established or not, just take it without suffering.' Then they each took things in open areas, whether owned or unowned, with a mind of theft. After taking them, they each felt doubt and remorse, and went to Ananda (Ananda, one of the Buddha's ten great disciples) to ask Ananda (Ananda), who then reported this matter to the Buddha. The Buddha gathered the bhikshu (bhiksu) Sangha because of this matter and asked: 'Is it true that you did such a thing?' They replied: 'It is true, World Honored One!' The Buddha rebuked them in various ways: 'What is the difference between a village and an open area?' After rebuking them, he told the bhikshus (bhiksu): 'From now on, this precept should be stated as follows:' 'If a bhikshu (bhiksu), in a village or an open area, takes something without being given it, with a mind of theft. If the king or a minister arrests, binds, kills, or banishes him, and says: 'You thief! You petty person! You foolish person!' This bhikshu (bhiksu) commits a Parajika (Parajika, expulsion offense), and cannot live with the Sangha.' If a city moat or a fence surrounds an area of three yojanas (yojana, ancient Indian unit of distance) or even a house, it is called a village. Outside the village, except for the places where the village people travel, it is called an open area. Outside the village, extending one arrow-shot distance, where people with shame relieve themselves, it is called the place where the village people travel. Things belong to others, protected by others, taking without being given, this is called a mind of theft. Also, taking other people's things with a flattering mind, a crooked mind, an angry mind, or a fearful mind, is also called a mind of theft. If one takes it oneself, or instructs others to take it, and the thing leaves its original place, this is called taking without being given. The ruler of the country, the ruler of the village, the one who has received the crown

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王、轉輪王，名為王。

典領國事者，名為大臣。

捉其手、發，名為捉。

杻械枷鎖，名為縛。

以刀杖等斷其命，名為殺。

驅出一住處乃至一國，名為擯。

離善法、無記法，墮不善處，名為賊。

無所識，名為小。

入黑闇，名為癡。

是中犯者：地中物、地上物、虛空物、聚落、聚落物、坫、坫物、田、田物、園、園物、屋、屋物、乘、乘物、擔、擔物、船、船物、池、池物、寄還、遮路、伺路、示處、導道，教取、共取、不輸稅。

地中物者：若物在地中，比丘作念：「我當盜是物。」發心及方便，皆突吉羅；掘地，波逸提；捉物，突吉羅；動物，偷羅遮；離本處直五錢，波羅夷；減五錢，偷羅遮。

地上物者：物在地上，若床架、機橙、戶楣、樑棟，乃至屋上、樹上，如是等盡名地上物。比丘作念：「我當盜是物！」發心及方便乃至捉物，皆突吉羅；動物，偷羅遮；離本處直五錢，波羅夷；減五錢，偷羅遮。

虛空物者：若以神力置物空中，或有主鳥銜，或風吹來。比丘作念：「我當盜是物。」發心及方便，皆突吉羅；動物，偷羅遮；離本處直五錢，波羅夷；減五錢，偷羅遮。

聚落者：周圍三由旬乃至一屋處。比

【現代漢語翻譯】 現代漢語譯本 『王』、『轉輪王』，被稱為『王』（國王）。 典領國事的人，被稱為『大臣』（官員）。 抓住某人的手或頭髮，被稱為『捉』（抓捕）。 用杻械、枷鎖，被稱為『縛』（捆綁）。 用刀杖等結束某人的生命，被稱為『殺』（殺害）。 將某人驅逐出一個住處乃至一個國家，被稱為『擯』（驅逐）。 脫離善法、無記法，墮入不善之處，被稱為『賊』（盜賊）。 沒有識別能力，被稱為『小』（愚昧）。 進入黑暗之中，被稱為『癡』（愚癡）。 以下是（盜竊）的範圍：地中之物、地上之物、虛空之物、聚落、聚落之物、坫（祭壇），坫之物、田、田之物、園、園之物、屋、屋之物、乘（車輛），乘之物、擔（挑子），擔之物、船、船之物、池、池之物、寄還（抵押物），遮路（路障），伺路（埋伏），示處（指示地點），導道（引導道路），教唆偷取、共同偷取、不繳納稅款。 地中之物：如果某物在地中，比丘（僧侶）心想：『我應當盜取此物。』發起盜心並採取行動，都構成突吉羅（輕罪）；挖掘土地，構成波逸提（重罪）；拿取物品，構成突吉羅；移動物品，構成偷蘭遮（中等罪）；使物品離開原處且價值五錢，構成波羅夷（極重罪，逐出僧團）；價值不足五錢，構成偷蘭遮。 地上之物：物品在地上，例如床架、機橙（桌子）、戶楣（門楣）、樑棟（房梁），乃至屋頂上、樹上，這些都稱為地上之物。比丘心想：『我應當盜取此物！』發起盜心並採取行動乃至拿取物品，都構成突吉羅；移動物品，構成偷蘭遮；使物品離開原處且價值五錢，構成波羅夷；價值不足五錢，構成偷蘭遮。 虛空之物：如果用神力將物品放置在空中，或者有鳥銜著，或者被風吹來。比丘心想：『我應當盜取此物。』發起盜心並採取行動，都構成突吉羅；移動物品，構成偷蘭遮；使物品離開原處且價值五錢，構成波羅夷；價值不足五錢，構成偷蘭遮。 聚落：周圍三由旬（古印度長度單位）乃至只有一間房屋的地方。

【English Translation】 English version 'King', 'Wheel-Turning King' (Chakravartin), is called 'King' (Raja). One who manages the affairs of the state is called 'Minister' (Mahamatra). To seize someone's hand or hair is called 'Seizing' (Grahana). To use handcuffs, yokes, and shackles is called 'Binding' (Bandhana). To end someone's life with knives, sticks, etc., is called 'Killing' (Hatya). To expel someone from a dwelling place or even a country is called 'Banishment' (Nirvasana). To depart from wholesome dharma (virtuous teachings) and neutral dharma, falling into unwholesome states, is called 'Thief' (Taskara). Without recognition, it is called 'Small' (Alpaka). Entering darkness is called 'Delusion' (Moha). Those who commit offenses in these areas: things in the ground, things on the ground, things in the sky, settlements, things in settlements, altars (stupa), things of altars, fields, things of fields, gardens, things of gardens, houses, things of houses, vehicles, things of vehicles, loads, things of loads, boats, things of boats, ponds, things of ponds, pledges, blocking roads, ambushing roads, indicating places, guiding paths, teaching to take, taking together, not paying taxes. Things in the ground: If something is in the ground, and a Bhikkhu (monk) thinks, 'I should steal this thing,' the intention and the action both constitute a Dukkritta (minor offense); digging the ground constitutes a Pacittiya (serious offense); taking the thing constitutes a Dukkritta; moving the thing constitutes a Thullaccaya (intermediate offense); if the thing leaves its original place and is worth five coins, it constitutes a Parajika (major offense, expulsion from the Sangha); if it is worth less than five coins, it constitutes a Thullaccaya. Things on the ground: Things on the ground, such as bed frames, tables, door lintels, beams, even on the roof or in trees, all such things are called things on the ground. If a Bhikkhu thinks, 'I should steal this thing!' the intention and the action, even taking the thing, all constitute a Dukkritta; moving the thing constitutes a Thullaccaya; if the thing leaves its original place and is worth five coins, it constitutes a Parajika; if it is worth less than five coins, it constitutes a Thullaccaya. Things in the sky: If something is placed in the sky by supernatural power, or a bird carries it, or the wind blows it. If a Bhikkhu thinks, 'I should steal this thing,' the intention and the action both constitute a Dukkritta; moving the thing constitutes a Thullaccaya; if the thing leaves its original place and is worth five coins, it constitutes a Parajika; if it is worth less than five coins, it constitutes a Thullaccaya. Settlement: A place surrounded by three Yojanas (ancient Indian unit of distance) or even just one house.

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丘作是念：「我當盜是聚落。」發心及方便，皆突吉羅；打杙，椎椎波逸提；繩量諍得直五錢，波羅夷；減五錢，偷羅遮。

聚落物者：隨聚落中所有物。比丘作念：「我當盜是物。」得者，波羅夷。

坫者：比丘作念：「我當盜是坫。」發心及方便，皆突吉羅；打杙，椎椎波逸提；繩量諍得，波羅夷。

坫物者：隨坫中所有物。比丘作念：「我當盜是物。」得者，波羅夷。

田者：水、陸諸田。比丘作念：「我當盜是田。」發心及方便，皆突吉羅；打杙，椎椎波逸提；繩量諍得，波羅夷。

田物者：隨田中所出五穀諸物。比丘作念：「我當盜是物。」得者，波羅夷。

園者：果菜諸園。比丘作念：「我當盜是園。」發心及方便，皆突吉羅；打杙，椎椎波逸提；繩量諍得，波羅夷。

園物者：隨園中所出物。比丘作念：「我當盜是物。」得者，波羅夷。

屋者：在家、出家人所居屋，若重屋。比丘作念：「我當盜是屋。」發心及方便，皆突吉羅；打杙，椎椎波逸提；繩量諍得，波羅夷。

屋物者：隨屋中所有物。比丘作念：「我當盜是物。」得者，波羅夷。

乘者：象、馬、車輿諸乘。比丘作念：「我當盜是乘。」發心及方便乃至捉時，皆突吉羅；動

【現代漢語翻譯】 現代漢語譯本 比丘這樣想：『我應當偷盜這個村落。』只要生起這個念頭並採取行動，就犯了突吉羅（Dukkata，輕罪）；打下木樁，每次敲打都犯波逸提（Pacittiya，墮罪）；用繩子測量爭奪，價值達到或超過五錢，就犯波羅夷（Parajika，斷頭罪）；少於五錢，則犯偷蘭遮（Thullaccaya，粗罪）。 村落之物：指村落中所有的東西。比丘這樣想：『我應當偷盜這些東西。』如果得手，就犯波羅夷。 界標：比丘這樣想：『我應當偷盜這個界標。』只要生起這個念頭並採取行動，就犯突吉羅；打下木樁，每次敲打都犯波逸提；用繩子測量爭奪，就犯波羅夷。 界標之物：指界標範圍內所有的東西。比丘這樣想：『我應當偷盜這些東西。』如果得手，就犯波羅夷。 田地：指水田、旱田等各種田地。比丘這樣想：『我應當偷盜這塊田地。』只要生起這個念頭並採取行動，就犯突吉羅；打下木樁，每次敲打都犯波逸提；用繩子測量爭奪，就犯波羅夷。 田地之物：指田地裡出產的五穀等各種東西。比丘這樣想：『我應當偷盜這些東西。』如果得手，就犯波羅夷。 園林：指種植果樹、蔬菜等的各種園林。比丘這樣想：『我應當偷盜這個園林。』只要生起這個念頭並採取行動，就犯突吉羅；打下木樁，每次敲打都犯波逸提；用繩子測量爭奪，就犯波羅夷。 園林之物：指園林里出產的各種東西。比丘這樣想：『我應當偷盜這些東西。』如果得手，就犯波羅夷。 房屋：指在家、出家人居住的房屋，或者多層房屋。比丘這樣想：『我應當偷盜這所房屋。』只要生起這個念頭並採取行動，就犯突吉羅；打下木樁，每次敲打都犯波逸提；用繩子測量爭奪，就犯波羅夷。 房屋之物：指房屋中所有的東西。比丘這樣想：『我應當偷盜這些東西。』如果得手，就犯波羅夷。 車輛：指象、馬、車等各種交通工具。比丘這樣想：『我應當偷盜這輛車。』只要生起這個念頭並採取行動，乃至抓住車輛的時候，都犯突吉羅；移動車輛，

【English Translation】 English version A bhikkhu thinking, 'I will steal this village,' the intention and the means are both Dukkata (misdeed); driving in a stake, each strike is a Pacittiya (expiation); measuring with a rope and disputing, if it is worth five masha (ancient currency) or more, it is a Parajika (defeat); less than five masha, it is a Thullaccaya (serious offense). Village property: whatever property is in the village. A bhikkhu thinking, 'I will steal this property,' if he obtains it, it is a Parajika. A boundary marker: A bhikkhu thinking, 'I will steal this boundary marker,' the intention and the means are both Dukkata; driving in a stake, each strike is a Pacittiya; measuring with a rope and disputing, it is a Parajika. Boundary marker property: whatever property is within the boundary marker. A bhikkhu thinking, 'I will steal this property,' if he obtains it, it is a Parajika. A field: any field, whether wet or dry. A bhikkhu thinking, 'I will steal this field,' the intention and the means are both Dukkata; driving in a stake, each strike is a Pacittiya; measuring with a rope and disputing, it is a Parajika. Field property: whatever grains or other things come from the field. A bhikkhu thinking, 'I will steal this property,' if he obtains it, it is a Parajika. A garden: any garden of fruits or vegetables. A bhikkhu thinking, 'I will steal this garden,' the intention and the means are both Dukkata; driving in a stake, each strike is a Pacittiya; measuring with a rope and disputing, it is a Parajika. Garden property: whatever comes from the garden. A bhikkhu thinking, 'I will steal this property,' if he obtains it, it is a Parajika. A house: any house where laypeople or renunciates live, or a multi-story house. A bhikkhu thinking, 'I will steal this house,' the intention and the means are both Dukkata; driving in a stake, each strike is a Pacittiya; measuring with a rope and disputing, it is a Parajika. House property: whatever property is in the house. A bhikkhu thinking, 'I will steal this property,' if he obtains it, it is a Parajika. A vehicle: any vehicle such as an elephant, horse, or cart. A bhikkhu thinking, 'I will steal this vehicle,' the intention and the means, even up to the point of seizing it, are all Dukkata; moving

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物，偷羅遮；離本處直五錢，波羅夷；減五錢，偷羅遮。

乘物者：隨乘上所有物。比丘作念：「我當盜是物。」得者，波羅夷。

檐者：頭戴、肩檐、揹負、手提盡名為檐。比丘作念：「我當盜是檐。」發心及方便，皆突吉羅；動時，偷羅遮；離本處直五錢，波羅夷；減五錢，偷羅遮。

檐物者：隨檐中所有物。比丘作念：「我當盜是物。」得者，波羅夷。

船者：皮船、瓶船、木船、箄筏盡名為船。比丘作念：「我當盜是船。」發心及方便，皆突吉羅；動時，偷羅遮；離本處直五錢，波羅夷；減五錢，偷羅遮。

船物者：隨船上所有物。比丘作念：「我當盜是物。」得者，波羅夷。

池者：陂、湖、諸水盡名為池。比丘作念：「我當盜是池。」發心及方便，皆突吉羅；打杙，椎椎波逸提；繩量諍得直五錢，波羅夷；減五錢，偷羅遮。

池物者：隨池所出物。比丘作念：「我當盜是物。」得者，波羅夷。

寄者：人寄比丘物，盜心不還物。主心舍，直五錢，波羅夷；減五錢，偷羅遮。

寄還者：比丘受他寄物，盜心不與彼人，直五錢，波羅夷；減五錢，偷羅遮。

遮路者：比丘為賊遮路，不聽異人來。

伺路者：伺候見人，便往語賊。

【現代漢語翻譯】 現代漢語譯本 物，偷羅遮（Sthullatyaya，一種罪名）；離開原處價值五錢，波羅夷（Parajika，斷頭罪）；少於五錢，偷羅遮（Sthullatyaya）。

乘坐物者：跟隨乘坐物上的所有物品。比丘（bhiksu，佛教出家人）心想：『我應當偷盜這些物品。』得到這些物品，犯波羅夷（Parajika）。

檐者：頭戴、肩挑、揹負、手提，都叫做檐。比丘（bhiksu）心想：『我應當偷盜這個檐。』發起偷盜的心和採取行動，都犯突吉羅（Dukkata，輕罪）；移動時，犯偷羅遮（Sthullatyaya）；離開原處價值五錢，犯波羅夷（Parajika）；少於五錢，犯偷羅遮（Sthullatyaya）。

檐物者：跟隨檐中的所有物品。比丘（bhiksu）心想：『我應當偷盜這些物品。』得到這些物品，犯波羅夷（Parajika）。

船者：皮船、瓶船、木船、竹筏，都叫做船。比丘（bhiksu）心想：『我應當偷盜這條船。』發起偷盜的心和採取行動，都犯突吉羅（Dukkata）；移動時，犯偷羅遮（Sthullatyaya）；離開原處價值五錢，犯波羅夷（Parajika）；少於五錢，犯偷羅遮（Sthullatyaya）。

船物者：跟隨船上的所有物品。比丘（bhiksu）心想：『我應當偷盜這些物品。』得到這些物品，犯波羅夷（Parajika）。

池者：水塘、湖泊、各種水域，都叫做池。比丘（bhiksu）心想：『我應當偷盜這個池。』發起偷盜的心和採取行動，都犯突吉羅（Dukkata）；打入木樁，每次敲打都犯波逸提（Pacittiya，一種罪名）；用繩子測量爭奪得到價值五錢，犯波羅夷（Parajika）；少於五錢，犯偷羅遮（Sthullatyaya）。

池物者：跟隨池中所產出的物品。比丘（bhiksu）心想：『我應當偷盜這些物品。』得到這些物品，犯波羅夷（Parajika）。

寄者：別人寄放在比丘（bhiksu）處的物品，產生盜心不歸還物品。物主放棄，價值五錢，犯波羅夷（Parajika）；少於五錢，犯偷羅遮（Sthullatyaya）。

寄還者：比丘（bhiksu）接受別人寄放的物品，產生盜心不歸還給那個人，價值五錢，犯波羅夷（Parajika）；少於五錢，犯偷羅遮（Sthullatyaya）。

遮路者：比丘（bhiksu）為盜賊遮擋道路，不讓其他人過來。

伺路者：伺機等候見到人，就去告訴盜賊。

【English Translation】 English version Object: Sthullatyaya (a type of offense); if it leaves its original place and is worth five coins, Parajika (expulsion offense); if less than five coins, Sthullatyaya.

Riding an object: Regarding all items on the object being ridden. If a bhiksu (Buddhist monk) thinks, 'I should steal these items,' and obtains them, he commits Parajika.

Carrying: Carrying on the head, shoulder, back, or hand is all called carrying. If a bhiksu (Buddhist monk) thinks, 'I should steal this load,' and has the intention and takes action, he commits Dukkata (a minor offense); when it moves, Sthullatyaya; if it leaves its original place and is worth five coins, Parajika; if less than five coins, Sthullatyaya.

Carried object: Regarding all items within the load being carried. If a bhiksu (Buddhist monk) thinks, 'I should steal these items,' and obtains them, he commits Parajika.

Boat: Skin boats, pot boats, wooden boats, and bamboo rafts are all called boats. If a bhiksu (Buddhist monk) thinks, 'I should steal this boat,' and has the intention and takes action, he commits Dukkata; when it moves, Sthullatyaya; if it leaves its original place and is worth five coins, Parajika; if less than five coins, Sthullatyaya.

Boat object: Regarding all items on the boat. If a bhiksu (Buddhist monk) thinks, 'I should steal these items,' and obtains them, he commits Parajika.

Pond: Reservoirs, lakes, and all bodies of water are called ponds. If a bhiksu (Buddhist monk) thinks, 'I should steal this pond,' and has the intention and takes action, he commits Dukkata; driving in stakes, each strike is a Pacittiya (another type of offense); measuring with rope and disputing to obtain something worth five coins, Parajika; if less than five coins, Sthullatyaya.

Pond object: Regarding all items produced from the pond. If a bhiksu (Buddhist monk) thinks, 'I should steal these items,' and obtains them, he commits Parajika.

Entrusted: When someone entrusts an item to a bhiksu (Buddhist monk), and he has the intention to steal and not return it. If the owner abandons it and it is worth five coins, Parajika; if less than five coins, Sthullatyaya.

Returning entrusted item: If a bhiksu (Buddhist monk) receives an item entrusted to him, and has the intention to steal and not give it back to that person, and it is worth five coins, Parajika; if less than five coins, Sthullatyaya.

Obstructing the road: If a bhiksu (Buddhist monk) obstructs the road for thieves, preventing others from coming.

Lurking on the road: Waiting to see people and then informing the thieves.

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示處者：比丘示賊路處。

導道者：比丘在賊前導。

教取者：教賊取物之方。

共取者：共賊取物。

不輸稅者：比丘應輸稅而不輸。如上諸事取物，直五錢，波羅夷；減五錢，偷羅遮。

若人物不與取，五錢已上，比丘、比丘尼，波羅夷；式叉摩那、沙彌、沙彌尼，突吉羅，驅出。

非人物不與取，比丘、比丘尼，偷羅遮；式叉摩那、沙彌、沙彌尼，突吉羅。

畜生物不與取，皆突吉羅。

四種取人重物，不犯：自想取、同意取、暫用取、非盜心取。

五分律卷第一 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第一分初第三事

佛在毗舍離。爾時世尊告諸比丘修不凈觀得大果利。時諸比丘即皆修習，深入厭惡，恥愧此身。譬如少年好喜凈潔，澡浴涂身，著新凈衣，忽以三尸嬰加其頸，膿血逼身，蟲流滿體。其人苦毒，無復余想，但念：「何當脫此恥辱？」諸比丘厭惡此身，亦復如是，其中或有自殺，展轉相害，或索刀、繩，或服毒藥。

有一比丘厭惡身已，便往彌鄰旃陀羅所，語言：「為我斷命，衣缽相與。」時旃陀羅為衣缽故，即以利刀而

【現代漢語翻譯】 現代漢語譯本 指示處所者：比丘（bhiksu，男性出家眾）為盜賊指示作案地點。

引導道路者：比丘在盜賊前面引導道路。

教唆偷盜者：教導盜賊偷取財物的方法。

共同偷盜者：與盜賊一同偷取財物。

不繳納稅款者：比丘應該繳納稅款卻不繳納。如以上各種情況偷取財物，價值五錢，判波羅夷（pārājika，斷頭罪）；價值不足五錢，判偷蘭遮（sthūlātyaya，重罪）。

如果財物未經允許被取走，價值五錢以上，比丘、比丘尼（bhiksuni，女性出家眾），判波羅夷；式叉摩那（siksamānā，學戒女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），判突吉羅（duskrta，輕罪），並被驅逐。

如果不是財物未經允許被取走，比丘、比丘尼，判偷蘭遮；式叉摩那、沙彌、沙彌尼，判突吉羅。

如果是畜生未經允許被取走，都判突吉羅。

四種情況下取走他人財物，不構成犯罪：認為是自己的財物而取走、得到同意后取走、暫時借用、沒有偷盜的意圖。

《五分律》卷第一 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

《五分律》卷第二(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第一分初第三事

佛陀在毗舍離城。當時，世尊告訴各位比丘，修習不凈觀可以獲得巨大的利益。當時，各位比丘就開始修習不凈觀，深入地厭惡自己的身體，為此感到羞恥。比如一個年輕男子，喜歡乾淨整潔，洗浴身體，塗抹香料，穿上乾淨的新衣服，突然有人把三具屍體放在他的脖子上，屍體的膿血沾染他的身體，蟲子爬滿全身。這個人感到痛苦不堪，沒有其他的想法，只想：『什麼時候才能擺脫這種恥辱？』各位比丘厭惡自己的身體，也是如此。他們之中，有的自殺，有的互相殘害，有的尋找刀、繩子，有的服用毒藥。

有一位比丘厭惡自己的身體后，就前往彌鄰旃陀羅（Milinda candala，彌鄰旃陀羅）那裡，對比丘說：『請你殺了我，我的衣缽都給你。』當時，旃陀羅爲了得到衣缽，就用鋒利的刀殺了他。

【English Translation】 English version Indicating the place: A bhiksu (monk) indicates the location of a robbery to thieves.

Guiding the way: A bhiksu guides the way in front of thieves.

Teaching how to steal: Teaching thieves the method of stealing things.

Stealing together: Stealing things together with thieves.

Not paying taxes: A bhiksu should pay taxes but does not. As in the above cases of taking things, if the value is five coins, it is pārājika (defeat); if it is less than five coins, it is sthūlātyaya (serious offense).

If property is taken without permission, and the value is five coins or more, a bhiksu, bhiksuni (nun), is guilty of pārājika; a siksamānā (probationary nun), sramanera (novice monk), sramanerika (novice nun), is guilty of duskrta (minor offense) and is expelled.

If it is not property that is taken without permission, a bhiksu, bhiksuni, is guilty of sthūlātyaya; a siksamānā, sramanera, sramanerika, is guilty of duskrta.

If a living being is taken without permission, all are guilty of duskrta.

Four cases of taking another's valuable property are not offenses: taking something thinking it is one's own, taking with consent, taking for temporary use, taking without the intention to steal.

《Vinaya-pitaka of the Mahīśāsaka School》Volume 1 Taisho Tripitaka Volume 22 No. 1421

《Vinaya-pitaka of the Mahīśāsaka School》Volume 2 (Mahīśāsaka)

Translated by Tripitaka Buddhasiva of the Song Dynasty, together with Zhu Daosheng, etc. The first part, the beginning of the third matter.

The Buddha was in Vaishali. At that time, the World Honored One told the bhiksus that practicing the contemplation of impurity brings great benefits. At that time, the bhiksus all practiced it, deeply loathing their bodies, and feeling ashamed of them. For example, a young man who likes cleanliness, bathes his body, applies fragrance, and puts on clean new clothes, suddenly someone puts three corpses on his neck, the pus and blood of the corpses contaminate his body, and worms crawl all over him. This person feels extremely painful and has no other thoughts, only thinking: 'When can I get rid of this shame?' The bhiksus loathed their bodies in the same way. Among them, some committed suicide, some harmed each other, some looked for knives and ropes, and some took poison.

One bhiksu, after loathing his body, went to Milinda candala (Milinda candala) and said to the bhiksu: 'Please kill me, and I will give you my robes and bowl.' At that time, the candala, for the sake of the robes and bowl, killed him with a sharp knife.

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斷其命。有血污刀，持至婆求末河洗之，尋生悔心，作是念：「我今不善。云何為小利故，而斷持戒沙門性命，得無量罪？」

時自在天魔知其心念，譬如壯士屈伸臂頃，來至其前，從水踴出，立於水上，贊言：「善哉！汝得大利，斷持戒沙門命，未度者度，福慶無量。天神記錄，故來告汝。」

時旃陀羅便生惡邪見，心大歡喜：「我今當更度未度者。」彼旃陀羅善知厭身、未厭身相：「若凡夫比丘未離於欲，舉刀向時，心恐怖者是未厭身，我若殺之得福甚少。我今當求已得道果、無恐怖者。」於是手執長刀，從房至房，從經行處至經行處，高聲唱言：「欲滅度者，我當度之。」時諸比丘厭惡身者，皆出就之，尋斷其命。於一日中，殺十、二十乃至六十，以是因緣僧數減少，大德聲聞悉不復現。

爾時世尊從三昧起，在露處坐，大眾圍繞；觀視僧眾，告阿難言：「今日僧眾何故減少？」阿難白佛：「世尊一時為諸比丘說不凈觀，比丘修習厭惡身苦，轉相殘殺，乃至彌鄰一日之中，傷害梵行六十人命，是故今日僧眾減少。善哉，世尊！唯愿更說余善道法，令諸比丘得安樂住。」佛告阿難：「汝今宣令依止毗舍離比丘，皆使來集普會講堂。」阿難受教，即呼來集。集已，白言：「唯聖知時。」世尊從坐

【現代漢語翻譯】 現代漢語譯本 斷絕了他的性命。他拿著沾滿血污的刀，到婆求末河（Bhagumati River）去清洗，隨即產生了悔恨之心，心想：『我現在做的事情太不好了。為何爲了蠅頭小利，而斷絕持戒沙門（Shramana）的性命，這會得到無量的罪過啊？』 這時，自在天魔（Ishvara）知道了他心中的想法，就像壯士屈伸手臂那麼快，來到他的面前，從水中涌出，站在水上，讚歎道：『太好了！你獲得了巨大的利益，斷絕了持戒沙門的性命，讓未被度化的人得到度化，福報慶幸無量。天神都記錄下來了，所以我特來告訴你。』 這時，旃陀羅（Chandalas）便產生了邪惡的見解，心中非常歡喜：『我現在應當更加努力地度化那些未被度化的人。』這位旃陀羅（Chandalas）很善於分辨厭惡身體和未厭惡身體的人：『如果凡夫比丘（Bhiksu）還沒有脫離慾望，舉刀向他時，心中感到恐怖，那就是未厭惡身體的人，我如果殺了他，得到的福報很少。我現在應當尋找已經證得道果、沒有恐怖感的人。』於是他手執長刀，從一個房間到另一個房間，從經行處到另一個經行處，高聲喊道：『想要滅度的人，我來度化你們。』這時，那些厭惡身體的比丘（Bhiksu），都出來靠近他，隨即被他斷絕了性命。在一天之中，他殺了十個、二十個乃至六十個比丘（Bhiksu），因為這個因緣，僧眾的數量減少，大德聲聞（Shravaka）都不再出現。 這時，世尊（Bhagavan）從三昧（Samadhi）中醒來，在露天的地方坐下，大眾圍繞著他；他觀察僧眾，告訴阿難（Ananda）說：『今天僧眾為何減少了？』阿難（Ananda）稟告佛陀（Buddha）說：『世尊（Bhagavan）曾經為比丘（Bhiksu）們宣說不凈觀，比丘（Bhiksu）們修習后厭惡身體的痛苦，互相殘殺，乃至彌鄰（Milin）一天之中，傷害了六十位梵行者的性命，所以今天僧眾減少了。太好了，世尊（Bhagavan）！希望您能再次宣說其他的善道法門，讓比丘（Bhiksu）們能夠安樂地居住。』佛陀（Buddha）告訴阿難（Ananda）說：『你現在宣佈讓依止毗舍離（Vaishali）的比丘（Bhiksu），都到普會講堂集合。』阿難（Ananda）接受教誨，立即呼喚大家來集合。集合完畢后，稟告說：『只有聖者知道時機。』世尊（Bhagavan）從座位上

【English Translation】 English version He severed his life. Holding the blood-stained knife, he went to the Bhagumati River (Bhagumati River) to wash it. Soon, he felt remorse and thought: 'What I have done is not good. Why did I sever the life of a Shramana (ascetic) who upholds the precepts for such a small gain, incurring immeasurable sin?' At that time, Ishvara (the lord of freedom) knew his thoughts. As quickly as a strong man bends and stretches his arm, he came before him, emerged from the water, stood on the water, and praised him, saying: 'Excellent! You have gained great benefit by severing the life of a Shramana (ascetic) who upholds the precepts, liberating those who have not been liberated, and gaining immeasurable blessings and joy. The gods have recorded it, so I have come to tell you.' At that time, the Chandalas (outcastes) developed evil views and were overjoyed: 'Now I should work harder to liberate those who have not been liberated.' This Chandalas (outcaste) was good at distinguishing between those who were disgusted with the body and those who were not: 'If an ordinary Bhiksu (monk) has not yet detached from desire, and feels fear when a knife is pointed at him, then he is not disgusted with the body. If I kill him, I will gain very little merit. Now I should seek those who have already attained the fruit of the path and have no fear.' So he held a long knife in his hand and went from room to room, from walking place to walking place, shouting loudly: 'Those who want to attain Nirvana, I will liberate you.' At that time, those Bhikshus (monks) who were disgusted with the body came out to approach him, and he immediately severed their lives. In one day, he killed ten, twenty, or even sixty Bhikshus (monks). Because of this cause, the number of the Sangha decreased, and the great Shravakas (disciples) no longer appeared. At that time, the Bhagavan (World-Honored One) arose from Samadhi (meditative absorption) and sat in an open place, surrounded by the assembly. He observed the Sangha and said to Ananda (Ananda): 'Why is the Sangha reduced today?' Ananda (Ananda) reported to the Buddha (Buddha): 'The Bhagavan (World-Honored One) once spoke to the Bhikshus (monks) about the contemplation of impurity. After practicing it, the Bhikshus (monks) became disgusted with the suffering of the body and killed each other. Even Milin (Milin) harmed the lives of sixty practitioners of Brahma-conduct in one day, so the Sangha is reduced today. Excellent, Bhagavan (World-Honored One)! May you speak again about other good paths so that the Bhikshus (monks) can live in peace.' The Buddha (Buddha) told Ananda (Ananda): 'Now announce that all the Bhikshus (monks) who rely on Vaishali (Vaishali) should gather at the assembly hall.' Ananda (Ananda) accepted the teaching and immediately called everyone to gather. After gathering, he reported: 'Only the Holy One knows the time.' The Bhagavan (World-Honored One) from his seat

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起，至講堂就座而坐，問諸比丘：「實有上事不？」答言：「實爾。世尊！」佛種種呵責：「汝等愚癡，所作非法！豈不聞我所說慈忍，護念眾生；而今云何不憶此法？」呵已，告諸比丘：「若自殺身，得偷羅遮罪。」又告：「從今已后，應修安般念，樂凈觀，樂喜觀。觀已，生惡不善法，即能除滅。以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，手自殺人，斷其命，是比丘得波羅夷，不共住。」

爾時眾多比丘得重病，有諸比丘來問訊言：「大德！病寧有損，苦可忍不？」病比丘言：「病猶未損，苦不可忍。」便語諸比丘：「與我刀、繩，與我毒藥，與我增病食，將我至高岸邊。」時諸比丘皆隨與之。病比丘或以刀自刺，或以繩自絞，或服毒藥，或食增病食，或墜高岸自斷其命。諸比丘見其死已，便生悔心，以白阿難。阿難將至佛所，以事白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等愚癡，自斷人命、與刀令死，有何等異？從今是戒應如是說：

「若比丘，自斷人命，持刀授與，得波羅夷，不共住。」

復有比丘得重病，諸比丘來問訊，如上語諸比丘：「與我刀、繩、毒藥。」諸比丘言：「佛不聽我與人自殺之具；然我有

【現代漢語翻譯】 起身後，走到講堂就座，佛問各位比丘：『確實有這樣的事嗎？』比丘們回答說：『確實如此，世尊！』佛陀種種呵責他們：『你們真是愚癡，所作所為都是非法！難道沒有聽過我所說的慈悲忍辱，護念眾生嗎？為何現在不記得這些教法？』呵責完畢，佛告誡各位比丘：『如果自己殺害自己，會犯偷蘭遮罪。』又告誡說：『從今以後，應當修習安般念（ān ban niàn，即安那般那念，Anapanasati，一種禪修方法，專注于呼吸），樂於觀想清凈，樂於觀想喜悅。通過這些觀想，如果生起邪惡不善的念頭，就能立即消除。』因為這十種利益的緣故，為各位比丘制定戒律，從今以後，這條戒律應當這樣說： 『如果比丘親手殺人，斷絕其性命，這位比丘就犯了波羅夷罪（bō luó yí zuì，Parajika，最重的罪），不得與僧團共住。』 當時，許多比丘得了重病，有其他比丘前去慰問說：『大德！您的病情有沒有減輕，痛苦可以忍受嗎？』生病的比丘回答說：『病情沒有減輕，痛苦難以忍受。』於是對那些比丘說：『給我刀、繩子，給我毒藥，給我會加重病情的食物，把我帶到高高的懸崖邊。』當時，那些比丘都順從地給了他。生病的比丘有的用刀自殺，有的用繩子自縊，有的服用毒藥，有的吃會加重病情的食物，有的從高高的懸崖上跳下去自絕性命。比丘們看到他們死後，便心生後悔，將此事稟告了阿難（Ā nán，Ananda，佛陀的十大弟子之一）。阿難將此事稟告了佛陀，佛陀因為這件事召集了比丘僧眾，問各位比丘：『你們確實做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責他們：『你們真是愚癡，自己斷絕他人性命，與人刀具使其死亡，這有什麼區別？從今以後，這條戒律應當這樣說： 『如果比丘，自己斷絕他人性命，或者遞刀給他人，就犯了波羅夷罪，不得與僧團共住。』 又有一些比丘得了重病，其他比丘前去慰問，（生病的比丘）像之前一樣對那些比丘說：『給我刀、繩子、毒藥。』那些比丘說：『佛陀不允許我們給人提供自殺的工具；然而我們有……』

【English Translation】 Having risen, he went to the lecture hall and sat down. The Buddha asked the bhikkhus: 'Is there really such a thing?' They replied: 'Indeed, Venerable One!' The Buddha variously rebuked them: 'You are foolish, acting unlawfully! Have you not heard my teachings on loving-kindness and forbearance, protecting and caring for sentient beings? Why do you not remember these teachings now?' After rebuking them, the Buddha told the bhikkhus: 'If one kills oneself, one incurs a thullaccaya offense (偷羅遮罪, thūlāccaya, a serious offense).』 He further said: 'From now on, you should cultivate mindfulness of breathing (安般念, ān ban niàn, Ānāpānasati, mindfulness of breathing), delight in contemplating purity, and delight in contemplating joy. Through these contemplations, if evil and unwholesome thoughts arise, they can be immediately eliminated.' Because of these ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited as follows: 'If a bhikkhu intentionally kills a human being, cutting off their life, that bhikkhu has committed a pārājika offense (波羅夷罪, bō luó yí zuì, Pārājika, the most serious offense), and is no longer allowed to live in community with the Sangha.' At that time, many bhikkhus became seriously ill. Other bhikkhus came to inquire, saying: 'Venerable One! Is your illness improving, and is the suffering bearable?' The sick bhikkhu replied: 'The illness is not improving, and the suffering is unbearable.' Then he said to the bhikkhus: 'Give me a knife, a rope, give me poison, give me food that will worsen my illness, take me to the edge of a high cliff.' At that time, the bhikkhus all complied with his requests. The sick bhikkhu either stabbed himself with a knife, hanged himself with a rope, took poison, ate food that worsened his illness, or jumped off a high cliff, ending his life. The bhikkhus, seeing that they were dead, felt remorse and reported the matter to Ānanda (阿難, Ā nán, Ananda, one of the ten principal disciples of the Buddha). Ānanda reported the matter to the Buddha. The Buddha, because of this matter, assembled the community of bhikkhus and asked them: 'Did you really do such a thing?' They replied: 'Indeed, Venerable One!' The Buddha variously rebuked them: 'You are foolish, cutting off the lives of others, giving them knives to cause their death, what is the difference? From now on, this precept should be recited as follows: 'If a bhikkhu intentionally causes the death of a human being, or hands a knife to another, he has committed a pārājika offense, and is no longer allowed to live in community with the Sangha.' Again, some bhikkhus became seriously ill. Other bhikkhus came to inquire, and (the sick bhikkhu) said to those bhikkhus as before: 'Give me a knife, a rope, poison.' Those bhikkhus said: 'The Buddha does not allow us to provide others with the means to kill themselves; however, we have...'

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知識獵師，當爲汝喚，令斷汝命。」病比丘言：「為我速喚！」彼比丘走語獵師言：「此有比丘得重病，不復樂生。汝為斷命，可得大福。」獵師言：「若殺生得大福者，屠膾之人得大福耶？汝等比丘自言有慈悲心，今教人殺。教人殺與自殺，有何等異？」時諸比丘皆生悔心，往白阿難。阿難將至佛所，以事白佛。佛以是事集比丘僧，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責，語諸比丘言：「自殺、教人殺，有何等異？從今是戒應如是說：

「若比丘，自殺、教人殺，得波羅夷，不共住。」

復有比丘得重病，諸比丘問訊如上，語病者言：「汝等戒行具足，應受天福，若自殺者，必得生天。何用如是久受苦為？」病比丘言：「若當如是，雖有此苦，不能自殺。何以故？若自殺者，犯偷羅遮罪；又復不得廣修梵行。」又呵言：「自手殺人、教人自殺，有何等異？而汝比丘為此惡業！」諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等愚癡，自手殺人、教人自殺，有何等異？從今是戒應如是說：

「若比丘，自手殺人，教人自殺，得波羅夷，不共住。」

復有比丘得重病，諸比丘問

【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果需要，可以叫獵人來，讓他結束你的生命。』生病的比丘說：『快去幫我叫他來！』那個比丘跑去告訴獵人說：『這裡有個比丘得了重病，不想活了。你幫他結束生命，可以得到很大的福報。』獵人說：『如果殺生可以得到大福報，那麼屠夫豈不是應該得到更大的福報嗎？你們這些比丘自己說有慈悲心，現在卻教人殺生。教人殺生和自己殺生，有什麼區別呢？』當時，眾比丘都感到後悔，去告訴了阿難（Ananda，佛陀的十大弟子之一）。阿難帶他們去見佛陀，把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧團，問眾比丘：『你們真的這麼做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥他們，對比丘們說：『自己殺生、教人殺生，有什麼區別？從今以後，這條戒律應該這樣說：』 『如果比丘，自己殺生、教人殺生，犯波羅夷（Parajika，佛教戒律中最重的罪），不得共住。』 又有比丘得了重病，眾比丘像之前一樣去問候，對生病的比丘說：『你們戒行具足，應該享受天上的福報，如果自殺，必定可以昇天。何必這樣長久地受苦呢？』生病的比丘說：『即使這樣，即使有這樣的痛苦，我也不能自殺。為什麼呢？如果自殺，就犯了偷蘭遮罪（Thullaccaya，一種較重的罪）；而且不能廣泛地修習梵行（Brahmacarya，清凈的行為）。』佛陀又呵斥說：『親手殺人、教人自殺，有什麼區別？而你們這些比丘竟然做這種惡業！』眾長老比丘聽了，種種呵斥他們，帶他們去見佛陀，把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧團，問眾比丘：『你們真的這麼做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥：『你們這些愚癡的人，親手殺人、教人自殺，有什麼區別？從今以後，這條戒律應該這樣說：』 『如果比丘，親手殺人，教人自殺，犯波羅夷（Parajika，佛教戒律中最重的罪），不得共住。』 又有比丘得了重病，眾比丘問……

【English Translation】 English version: The Buddha said, 'If needed, you can call a hunter to end your life.' The sick Bhikkhu (Buddhist monk) said, 'Quickly, call him for me!' That Bhikkhu ran and told the hunter, 'There is a Bhikkhu here who is seriously ill and doesn't want to live anymore. If you help him end his life, you will gain great merit.' The hunter said, 'If killing living beings brings great merit, then shouldn't butchers gain even greater merit? You Bhikkhus claim to have compassion, yet now you are teaching others to kill. What is the difference between teaching someone to kill and killing oneself?' At that time, all the Bhikkhus felt remorse and went to tell Ananda (one of the ten principal disciples of the Buddha). Ananda took them to see the Buddha and told him about this matter. The Buddha gathered the Bhikkhu Sangha (Buddhist monastic community) because of this matter and asked the Bhikkhus, 'Did you really do this?' They replied, 'Indeed, we did, World Honored One!' The Buddha scolded them in various ways, saying to the Bhikkhus, 'What is the difference between killing oneself and teaching others to kill? From now on, this precept should be stated as follows:' 'If a Bhikkhu kills himself or teaches others to kill, he commits Parajika (the most severe offense in Buddhist monastic rules), and cannot live together with the Sangha.' Again, there was a Bhikkhu who became seriously ill. The Bhikkhus visited him as before and said to the sick Bhikkhu, 'You have fulfilled the precepts and conduct, and you should receive heavenly blessings. If you commit suicide, you will surely be reborn in heaven. Why endure such suffering for so long?' The sick Bhikkhu said, 'Even so, even with such suffering, I cannot commit suicide. Why? If I commit suicide, I will commit the Thullaccaya (a serious offense); moreover, I will not be able to extensively cultivate Brahmacarya (pure conduct).' The Buddha further scolded them, saying, 'What is the difference between killing someone with your own hands and teaching someone to commit suicide? And you Bhikkhus are doing such evil deeds!' The elder Bhikkhus heard this and scolded them in various ways, taking them to see the Buddha and telling him about this matter. The Buddha gathered the Bhikkhu Sangha because of this matter and asked the Bhikkhus, 'Did you really do this?' They replied, 'Indeed, we did, World Honored One!' The Buddha scolded them in various ways, 'You foolish people, what is the difference between killing someone with your own hands and teaching someone to commit suicide? From now on, this precept should be stated as follows:' 'If a Bhikkhu kills someone with his own hands or teaches someone to commit suicide, he commits Parajika (the most severe offense in Buddhist monastic rules), and cannot live together with the Sangha.' Again, there was a Bhikkhu who became seriously ill. The Bhikkhus asked...

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訊如上，亦語病者言：「汝等梵行已立，死受天樂。何用久受如此病苦，而不自殺？」病比丘言：「我等雖爾，不能自殺。何以故？佛制自殺，犯偷羅遮；又我病差，得修梵行。」

爾時彼國又有賊難，諸白衣骨肉分離，備諸痛惱。比丘語言：「汝等已修生天福業，何用受此骨肉生離，憂悲之苦，而不自殺？」答言：「我雖憂悲，不能自殺。何以故？在世遭苦，知修道業。」又呵言：「沙門之道，慈忍眾生。云何贊死，欲人自殺？自殺、贊死，有何等異？」諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝所作非法，自殺、贊死，有何等異？從今是戒應如是說：

「若比丘，若人、若似人，若自殺、若與刀藥殺、若教人殺、若教自殺，譽死、贊死：『咄！人用惡活為？死勝生。』作是心，隨心殺；如是種種因緣，彼因是死，是比丘得波羅夷，不共住。」

入母胎已后至四十九日，名為似人。過此已后，盡名為人。

自以手、足、刀、杖、毒藥等殺，是名自殺。

彼欲自殺，求殺具與之，是名與刀、藥殺。

使人殺，是名教人殺。

教人取死，是名教自殺。

言死勝生，是名譽

【現代漢語翻譯】 現代漢語譯本： 如果有人對生病的比丘說：『你們的梵行（brahmacarya，清凈的修行生活）已經確立，死後可以享受天上的快樂。為什麼還要長久忍受這樣的病痛，而不自我了斷呢？』生病的比丘回答說：『我們雖然這樣，也不能自殺。為什麼呢？因為佛陀禁止自殺，犯了偷蘭遮罪（sthulatyaya，一種較重的罪過）；而且我的病如果好了，還可以繼續修行梵行。』 當時那個國家又有盜賊作亂，許多百姓骨肉分離，遭受各種痛苦。有比丘對他們說：『你們已經修了生天的福業，為什麼還要遭受這種骨肉分離、憂愁悲傷的痛苦，而不自我了斷呢？』他們回答說：『我們雖然憂愁悲傷，也不能自殺。為什麼呢？因為在世上遭受痛苦，才知道要修道。』又有比丘呵斥他們說：『沙門（sramana，出家修行者）的道義，是慈悲忍耐對待眾生。為什麼讚美死亡，想要別人自殺呢？自殺和讚美死亡，有什麼區別？』各位長老比丘聽了這些事，對這些比丘進行種種呵斥，然後將他們帶到佛陀那裡，把事情稟告了佛陀。佛陀因為這件事召集了比丘僧團，問這些比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀對他們進行了種種呵斥：『你們所做的是非法行為，自殺和讚美死亡，有什麼區別？從今以後，這條戒律應當這樣說：』 『如果比丘，無論是人、還是類似人，如果自殺、或者給予刀或藥物殺人、或者教唆別人殺人、或者教唆自殺，讚美死亡、稱揚死亡：『唉！人活著受苦有什麼用？死了比活著好。』產生這樣的想法，隨著這種想法而殺人；像這樣種種因緣，因為這些因緣而死亡，這個比丘就犯了波羅夷罪（parajika，斷頭罪），不得與僧團共住。』 進入母胎以後到四十九天，稱為類似人。超過這個時間以後，都稱為人。 自己用手、腳、刀、杖、毒藥等殺人，這叫做自殺。 那個人想要自殺，（比丘）為他尋找殺人的工具並給他，這叫做給予刀或藥物殺人。 指使別人殺人，這叫做教唆別人殺人。 教唆別人去死，這叫做教唆自殺。 說死了比活著好，這叫做讚美死亡。

【English Translation】 English version: If someone says to a sick Bhikkhu (monk): 'Your Brahmacarya (pure spiritual practice) is already established, and you will enjoy heavenly bliss after death. Why endure such suffering for so long without ending your life?' The sick Bhikkhu replies: 'Even so, we cannot commit suicide. Why? Because the Buddha has forbidden suicide, which is an offense of Sthulatyaya (a serious offense); and if my illness improves, I can continue to practice Brahmacarya.' At that time, there was also a banditry in that country, and many people were separated from their families, suffering various pains. Some Bhikkhus said to them: 'You have already accumulated merits for rebirth in heaven, why endure the pain of separation from your loved ones and the sorrow and grief without ending your lives?' They replied: 'Although we are sorrowful and grieving, we cannot commit suicide. Why? Because by suffering in this world, we know to cultivate the path.' Some Bhikkhus further scolded them, saying: 'The way of a Sramana (ascetic), is to be compassionate and patient towards all beings. Why praise death and encourage others to commit suicide? What is the difference between suicide and praising death?' The elder Bhikkhus heard these things, scolded these Bhikkhus in various ways, and then brought them to the Buddha, reporting the matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and asked these Bhikkhus: 'Did you really do this?' They replied: 'Indeed, World-Honored One!' The Buddha scolded them in various ways: 'What you have done is an illegal act, what is the difference between suicide and praising death? From now on, this precept should be stated as follows:' 'If a Bhikkhu, whether a human or a being similar to a human, commits suicide, or gives a knife or medicine to kill, or instigates others to kill, or instigates suicide, praises death, extols death: 'Alas! What is the use of living a miserable life? Death is better than life.' Having such thoughts, killing according to these thoughts; in such various circumstances, because of these circumstances, death occurs, this Bhikkhu has committed a Parajika (defeat), and cannot live with the Sangha.' After entering the mother's womb, up to forty-nine days, it is called a being similar to a human. After this time, it is all called a human. Killing oneself with one's own hands, feet, knife, staff, poison, etc., is called suicide. That person wants to commit suicide, (the Bhikkhu) seeks the means of killing and gives it to him, this is called giving a knife or medicine to kill. Ordering others to kill, this is called instigating others to kill. Instigating others to die, this is called instigating suicide. Saying that death is better than life, this is called praising death.

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死、贊死。

隨心遣諸鬼神殺，是名作是心，隨心殺。

是中犯者：自殺，遣使，展轉使，重遣使，指示，言說，眠時說，向眠說，醉時說，向醉說，狂時說，向狂說，亂心說，向亂心說，病壞心說，向病壞心說，遣書，作相，手語，相似語；獨、獨想，不獨、獨想，獨、不獨想；戲語，色，聲，香，味，觸，優波頭，優波奢，優波害。

自殺者：自以手、足、刀、杖等殺；彼人死者，波羅夷。

遣使者：遣使殺彼人；彼人死者，波羅夷。

展轉使者：遣某甲殺，某甲不自殺，轉使乙殺；死者，波羅夷。

重遣者：始受使人不得殺，還報比丘，比丘更遣使殺；死者，波羅夷。

指示者：指示日、月、星宿，語人言：「汝福應生彼，汝可自殺。」從而死者，波羅夷。

言說者：說生過惡，讚歎死好；因此死者，波羅夷。

眠時說者：比丘眠中說先所念言：「汝功德已成，應可自殺。」彼人聞已，待覺問言：「汝何故說此？」答言：「我眠中，欲利益汝故，作是語汝；今覺，亦作是語。汝可隨我語死。」彼因是死者，波羅夷。

向眠說者：向眠人作是語：「汝功德已成，可以刀等自殺。」鬼神令眠中聞，即覺問言：「汝何故說此？」答言：「汝眠時，我欲

【現代漢語翻譯】 現代漢語譯本 死、贊死（讚美死亡）。

隨心所欲地指使鬼神殺人，這就是『作是心』，隨心殺人。

以下情況構成犯戒：自殺，派遣他人，輾轉派遣，重複派遣，指示，言語勸說，睡夢中說，對著睡眠的人說，醉酒時說，對著醉酒的人說，瘋狂時說，對著瘋狂的人說，心緒混亂時說，對著心緒混亂的人說，因病導致心智不清時說，對著因病導致心智不清的人說，寫信，做手勢，手語，使用相似的語言；獨自思考、獨自想像，不獨自思考、獨自想像，獨自思考、不獨自想像；戲言，利用色相，聲音，氣味，味道，觸感，以及優波頭（upada，煽動），優波奢（upasamhara，勸誘），優波害（upaghata，傷害）。

自殺：自己用手、腳、刀、杖等殺死自己；如果因此人死亡，則犯波羅夷（parajika，斷頭罪）。

派遣他人：派遣他人去殺那個人；如果那個人因此死亡，則犯波羅夷。

輾轉派遣：派遣某甲去殺人，某甲不親自殺，而是轉而派遣乙去殺；如果因此人死亡，則犯波羅夷。

重複派遣：開始接受指使的人沒有殺人，回來稟告比丘（bhikkhu，佛教僧侶），比丘再次派遣他人去殺；如果因此人死亡，則犯波羅夷。

指示：指示太陽、月亮、星宿，告訴別人說：『你的福報應該生在那些地方，你可以自殺。』如果聽從指示而死，則犯波羅夷。

言語勸說：說活著有很多過錯和罪惡，讚美死亡的美好；如果因此而死，則犯波羅夷。

睡夢中說：比丘在睡夢中說出先前所想的話：『你的功德已經圓滿，應該可以自殺了。』那個人聽了之後，醒來問：『你為什麼說這些？』回答說：『我在睡夢中，爲了利益你，才這樣說；現在醒了，也是這樣說。你可以聽我的話去死。』如果那個人因此而死，則犯波羅夷。

對著睡眠的人說：對著睡眠的人說：『你的功德已經圓滿，可以用刀等自殺。』鬼神讓睡眠中的人聽到，立刻醒來問：『你為什麼說這些？』回答說：『你睡覺的時候，我想

【English Translation】 English version Death, praising death.

To willfully command ghosts and spirits to kill is called 'making such a mind,' killing at will.

Among these, offenses include: suicide, sending a messenger, relaying a messenger, re-sending a messenger, indicating, speaking, speaking in sleep, speaking to a sleeping person, speaking while drunk, speaking to a drunk person, speaking while mad, speaking to a mad person, speaking with a confused mind, speaking to a confused mind, speaking with a diseased and broken mind, speaking to a diseased and broken mind, sending a letter, making a sign, sign language, similar language; alone, alone thinking, not alone, alone thinking, alone, not alone thinking; jesting words, using form, sound, smell, taste, touch, as well as upada (incitement), upasamhara (persuasion), upaghata (harm).

Suicide: killing oneself with hands, feet, knives, staffs, etc.; if that person dies, it is parajika (defeat).

Sending a messenger: sending a messenger to kill that person; if that person dies, it is parajika.

Relaying a messenger: sending A to kill, A does not kill himself, but instead sends B to kill; if the person dies, it is parajika.

Re-sending: the person initially sent does not kill, but reports back to the bhikkhu (Buddhist monk), the bhikkhu sends another messenger to kill; if the person dies, it is parajika.

Indicating: indicating the sun, moon, stars, telling someone, 'Your merit should lead you to be born there, you can kill yourself.' If they die accordingly, it is parajika.

Speaking: speaking of the faults and evils of living, praising the goodness of death; if they die because of this, it is parajika.

Speaking in sleep: a bhikkhu speaks in his sleep of what he had been thinking: 'Your merit is complete, you should kill yourself.' That person hears it, wakes up and asks, 'Why did you say this?' He replies, 'In my sleep, I wanted to benefit you, so I said this; now that I am awake, I say the same thing. You can follow my words and die.' If that person dies because of this, it is parajika.

Speaking to a sleeping person: speaking to a sleeping person, 'Your merit is complete, you can kill yourself with a knife, etc.' Ghosts and spirits cause the sleeping person to hear, and they immediately wake up and ask, 'Why did you say this?' He replies, 'When you were sleeping, I wanted to

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利益汝故，作是語；汝今覺，亦作是語。汝可隨我語死。」因是死者，波羅夷。

醉時說者：醉中說先所念言：「汝功德已成，應以刀等自殺。」彼人聞已，待醒問言：「汝何故說此？」答言：「我醉時，欲利益汝故，作是語；今醒，亦作是語。汝可隨我語死。」因是死者，波羅夷。

向醉說者：作是言：「汝功德已成，汝可以刀等自殺。」醉醒已問言：「汝何故說此？」答言：「我欲利益汝故，汝醉時，作是語；汝今醒，亦作是語。汝可隨我語死。」因此死者，波羅夷。

狂時說、向狂說、亂心說、向亂心說、病壞心說、向病壞心說亦如是。

遣書者：比丘遣書令殺。彼作書，字字偷羅遮；書至彼，彼因是殺；死者，波羅夷。

作相者：比丘語人言：「汝看我坐起，舉手，下手，口言寒暑時，便殺彼。」彼見相便殺；死者，波羅夷。

手語者：作手語教人殺，彼隨此殺；死者，波羅夷。

相似語者：比丘作相似語教人殺，彼隨此殺；死者，波羅夷。

獨、獨想者，突吉羅；不獨、獨想，獨、不獨想者，偷羅遮。

戲語者：比丘戲笑語：「汝功德已成，可應自殺。」彼人問言：「何故說此？」比丘答言：「我先雖是戲言，今意實爾；汝可自殺。」因此死者，

【現代漢語翻譯】 現代漢語譯本： 『爲了你的利益，我才這麼說；你現在覺悟了，我也這麼說。你可以聽我的話去死。』因此而死的人，犯波羅夷罪（Pārājika，斷頭罪）。

醉酒時說：醉酒時說之前就想好的話：『你的功德已經圓滿，應該用刀等自殺。』那人聽了之後，等到酒醒了問：『你為什麼這麼說？』回答說：『我醉酒時，爲了你的利益，才這麼說；現在清醒了，我也這麼說。你可以聽我的話去死。』因此而死的人，犯波羅夷罪（Pārājika，斷頭罪）。

對著醉酒的人說：說這樣的話：『你的功德已經圓滿，你可以用刀等自殺。』醉酒的人醒來后問：『你為什麼這麼說？』回答說：『爲了你的利益，你醉酒時，我這麼說；你現在醒了，我也這麼說。你可以聽我的話去死。』因此而死的人，犯波羅夷罪（Pārājika，斷頭罪）。

發狂時說、對著發狂的人說、心神錯亂時說、對著心神錯亂的人說、因病導致心智不清時說、對著因病導致心智不清的人說，也都是一樣。

派遣書信：比丘派遣書信讓人去殺人。他寫信，每個字都犯偷蘭遮罪（Sthūlātyaya，粗罪）；信送到那人手中，那人因此殺人；死者，比丘犯波羅夷罪（Pārājika，斷頭罪）。

做暗示：比丘對人說：『你看我坐下、站起、舉手、放下手，口中說冷說熱的時候，你就殺了他。』那人看到暗示就殺人；死者，比丘犯波羅夷罪（Pārājika，斷頭罪）。

用手勢表達：用手勢教人殺人，那人按照手勢殺人；死者，比丘犯波羅夷罪（Pārājika，斷頭罪）。

用相似的話語：比丘用相似的話語教人殺人，那人按照這些話殺人；死者，比丘犯波羅夷罪（Pārājika，斷頭罪）。

獨自、有獨自的想法，犯突吉羅罪（Duṣkṛta，惡作罪）；不獨自、有獨自的想法，獨自、沒有獨自的想法，犯偷蘭遮罪（Sthūlātyaya，粗罪）。

開玩笑說：比丘開玩笑說：『你的功德已經圓滿，可以自殺了。』那人問：『為什麼這麼說？』比丘回答說：『我先前雖然是開玩笑，現在確實是這個意思；你可以自殺。』因此而死的人，

【English Translation】 English version: 'I say this for your benefit; now that you are awake, I also say this. You can follow my words and die.' If someone dies because of this, it is a Pārājika (Pārājika, expulsion offense).

Speaking while drunk: Speaking words previously conceived while drunk: 'Your merit is complete, you should kill yourself with a knife, etc.' After hearing this, that person waits until sober and asks: 'Why did you say this?' The answer is: 'When I was drunk, I said this for your benefit; now that I am sober, I also say this. You can follow my words and die.' If someone dies because of this, it is a Pārājika (Pārājika, expulsion offense).

Speaking to someone drunk: Saying this: 'Your merit is complete, you can kill yourself with a knife, etc.' After the drunk person sobers up, they ask: 'Why did you say this?' The answer is: 'For your benefit, when you were drunk, I said this; now that you are awake, I also say this. You can follow my words and die.' If someone dies because of this, it is a Pārājika (Pārājika, expulsion offense).

Speaking while insane, speaking to someone insane, speaking with a confused mind, speaking to someone with a confused mind, speaking with a mind deranged by illness, speaking to someone with a mind deranged by illness are all the same.

Sending a letter: A Bhikkhu (Bhikkhu, Buddhist monk) sends a letter ordering someone to kill. He writes the letter, each word is a Sthūlātyaya (Sthūlātyaya, grave offense); the letter reaches that person, and that person kills because of it; if the person dies, the Bhikkhu (Bhikkhu, Buddhist monk) commits a Pārājika (Pārājika, expulsion offense).

Making a sign: A Bhikkhu (Bhikkhu, Buddhist monk) tells someone: 'Watch me sit down, stand up, raise my hand, lower my hand, and say when it is cold or hot, then kill him.' That person sees the sign and kills; if the person dies, the Bhikkhu (Bhikkhu, Buddhist monk) commits a Pārājika (Pārājika, expulsion offense).

Using hand gestures: Using hand gestures to teach someone to kill, and that person kills accordingly; if the person dies, it is a Pārājika (Pārājika, expulsion offense).

Using similar words: A Bhikkhu (Bhikkhu, Buddhist monk) uses similar words to teach someone to kill, and that person kills accordingly; if the person dies, it is a Pārājika (Pārājika, expulsion offense).

Alone, having a solitary thought, is a Duṣkṛta (Duṣkṛta, offense of wrong-doing); not alone, having a solitary thought, alone, not having a solitary thought, is a Sthūlātyaya (Sthūlātyaya, grave offense).

Speaking in jest: A Bhikkhu (Bhikkhu, Buddhist monk) jokingly says: 'Your merit is complete, you should kill yourself.' That person asks: 'Why do you say this?' The Bhikkhu (Bhikkhu, Buddhist monk) replies: 'Although I was joking before, now I really mean it; you can kill yourself.' If someone dies because of this,

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波羅夷。

色者：若比丘作咒術，召惡色鬼神，使恐怖人。因此死者，波羅夷。

聲者：若比丘作是語：「汝父母兒女已死，財物破散。」作如是語，欲令憂惱自殺；因此死者，波羅夷。

香者，以毒合和諸香，令嗅便死；因是死者，波羅夷。

味者：以毒著食中令食；因是死者，波羅夷。

觸者：以迦毗毒藥涂身殺；因是死者，波羅夷。

優波頭者：為一切眾生作阱殺，若人墮死，波羅夷；非人墮死，偷羅遮；畜生墮死，波逸提。

優波奢者：作弱床薄覆其上，下安殺具，使人坐上；因是死者，波羅夷。

優波害者：作蠱毒殺；因是死者，波羅夷。

若比丘作是念：「我當殺彼人。」發心時，突吉羅；作方便時，偷羅遮；死者，波羅夷。若殺非人，偷羅遮；若殺畜生，波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

不犯者：慈愍心、無殺心(第三事竟)。

佛在毗舍離。時世饑饉乞食難得，諸比丘入城分衛，都無所獲。爾時世尊告諸比丘：「汝等各隨知識，就彼安居。莫住於此，受饑饉苦。」比丘受教，有往摩竭國者，有往婆求末河邊聚落中者。往河邊諸比丘集，共議言：「今乞食難得，此聚落中有信樂者，我等當共

【現代漢語翻譯】 現代漢語譯本 波羅夷（Pārājika，斷頭罪）：

色（Rūpa，形態）：如果比丘施展咒術，召喚兇惡的色鬼神，使其恐嚇他人。因此導致他人死亡的，犯波羅夷罪。

聲（Śabda，聲音）：如果比丘說這樣的話：『你的父母兒女已經死了，財物也破散了。』說這樣的話，想要使人憂愁苦惱而自殺；因此導致他人死亡的，犯波羅夷罪。

香（Gandha，氣味）：用毒藥混合各種香料，讓人聞了就死；因此導致他人死亡的，犯波羅夷罪。

味（Rasa，味道）：在食物中放入毒藥讓人食用；因此導致他人死亡的，犯波羅夷罪。

觸（Sparśa，觸覺）：用迦毗毒藥塗抹身體來殺人；因此導致他人死亡的，犯波羅夷罪。

優波頭（Upada，詭計）：爲了殺死一切眾生而設定陷阱，如果有人掉入陷阱而死，犯波羅夷罪；如果非人掉入陷阱而死，犯偷蘭遮罪；如果畜生掉入陷阱而死，犯波逸提罪。

優波奢（Upastha，設定）：製作脆弱的床，在上面鋪上薄薄的覆蓋物，下面安置殺人的器具，使人坐在上面；因此導致他人死亡的，犯波羅夷罪。

優波害者（Upaghāta，傷害）：製造蠱毒來殺人；因此導致他人死亡的，犯波羅夷罪。

如果比丘產生這樣的念頭：『我應當殺死那個人。』產生這個念頭時，犯突吉羅罪；採取行動時，犯偷蘭遮罪；導致他人死亡，犯波羅夷罪。如果殺死非人，犯偷蘭遮罪；如果殺死畜生，犯波逸提罪。

比丘尼也一樣。式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅罪。

不犯的情況：具有慈悲心、沒有殺害的心（第三件事結束）。

佛陀在毗舍離（Vaiśālī）城。當時世道饑荒，乞食難以獲得，眾比丘進入城中乞食，都一無所獲。這時世尊告訴眾比丘：『你們各自跟隨認識的人，到他們那裡安居。不要住在這裡，遭受飢餓的痛苦。』比丘們接受教誨，有的前往摩竭陀國（Magadha），有的前往婆求末河（Vaggumudā）邊的聚落中。前往河邊的眾比丘聚集在一起，共同商議說：『現在乞食難以獲得，這個聚落中有信徒，我們應當共同...

【English Translation】 English version Pārājika (Irrecoverable Offense):

Form (Rūpa): If a bhikkhu performs incantations, summoning evil form-spirits to terrify people, and someone dies as a result, it is a Pārājika offense.

Sound (Śabda): If a bhikkhu says such words as, 'Your parents, children, have died, and your property is ruined,' saying such words intending to cause sorrow and distress leading to suicide, and someone dies as a result, it is a Pārājika offense.

Smell (Gandha): Mixing poison with various fragrances, causing death upon smelling them, and someone dies as a result, it is a Pārājika offense.

Taste (Rasa): Putting poison in food for someone to eat, and someone dies as a result, it is a Pārājika offense.

Touch (Sparśa): Killing by smearing the body with Kāpi poison, and someone dies as a result, it is a Pārājika offense.

Upada (Trickery): Setting a trap to kill all beings, and if a human falls into it and dies, it is a Pārājika offense; if a non-human falls into it and dies, it is a Thullaccaya offense; if an animal falls into it and dies, it is a Pācittiya offense.

Upastha (Setting Up): Making a weak bed, covering it with a thin covering, placing killing devices underneath, causing someone to sit on it, and someone dies as a result, it is a Pārājika offense.

Upaghāta (Harm): Killing by creating a poisonous concoction, and someone dies as a result, it is a Pārājika offense.

If a bhikkhu has the thought, 'I should kill that person,' at the moment of having that thought, it is a Dukkaṭa offense; when taking action, it is a Thullaccaya offense; if someone dies, it is a Pārājika offense. If a non-human is killed, it is a Thullaccaya offense; if an animal is killed, it is a Pācittiya offense.

The same applies to bhikkhunis (nuns). Śikṣamāṇās (probationary nuns), Śrāmaṇeras (novice monks), and Śrāmaṇerikās (novice nuns) commit a Dukkaṭa offense.

Not an offense: Having a compassionate heart, having no intention to kill (End of the third matter).

The Buddha was in Vaiśālī. At that time, there was a famine, and it was difficult to obtain alms. The bhikkhus entered the city to beg for alms but obtained nothing. Then the World-Honored One told the bhikkhus, 'Each of you should go to live with those you know. Do not stay here and suffer the hardship of hunger.' The bhikkhus received the teaching, some went to Magadha, and some went to the village by the Vaggumudā River. The bhikkhus who went to the river gathered together and discussed, 'Now it is difficult to obtain alms, and there are believers in this village. We should together...'

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更相讚歎：『某得初禪，我亦得之；某得二禪、三禪、四禪、四無量處、四無色定，我亦如是；某得四念處，乃至八正道分、三解脫門，我亦如是；某得八解脫、九次第定、十一切入、十直道，我亦如是；某得堅信、堅法、四沙門果、三明六神通，我亦如是。』諸居士聞，必生希有心，作是語：『我得善利，乃有如是得道聖人安居我邑。』便當具諸肴膳供養我等，我等無乏得安樂住。」議已即便入城，到諸富家共相稱讚，如上所說，語言：「汝得大利，聖眾福田依汝聚落。」諸居士聞，生希有心，嘆未曾遇；皆減己分，不復祭祠，斷施餘人並以供養。

諸佛常法，二時大會，春、夏末月諸方比丘皆來問訊。摩竭國諸比丘安居竟，羸瘦、憔悴來詣佛所，頂禮佛足，卻住一面。諸佛常法，客比丘來皆加慰問，問言：「汝等安居和合，乞食易得，道路不疲耶？」諸比丘言：「安居和合，道路不疲，但乞食難得。」時佛為說種種妙法，示教利喜，令隨所住。婆求末河諸比丘身體充悅，來詣佛所，頂禮佛足，卻住一面。佛亦如上慰問，諸比丘白言：「安居和合，乞食易得，道路不疲。」佛即問言：「今世饑饉，乞求難得。汝等云何而獨言易？」諸比丘白佛：「我等在彼，以乞食難得，更相讚歎。」具說如上。佛即問言：「

【現代漢語翻譯】 現代漢語譯本 他們互相讚歎：『某人證得了初禪（Dhyana，禪那，指色界初禪），我也證得了；某人證得了二禪、三禪、四禪、四無量處（catvāri apramāṇāni，又稱四梵住，即慈、悲、喜、舍四種廣大的心境）、四無色定（catasra ārūpya-samāpattayaḥ，指空無邊處定、識無邊處定、無所有處定、非想非非想處定），我也一樣；某人證得了四念處（catvāri smṛty-upasthānāni，即身念處、受念處、心念處、法念處），乃至八正道分（āryāṣṭāṅga-mārga，又稱八聖道分，即正見、正思惟、正語、正業、正命、正精進、正念、正定）、三解脫門（trīṇi vimokṣa-mukhāni，即空解脫門、無相解脫門、無愿解脫門），我也一樣；某人證得了八解脫（aṣṭa vimokṣāḥ，指內有色想觀外色解脫、內無色想觀外色解脫、凈解脫、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）、九次第定（anupūrva-vihāra-samāpattayaḥ，指從初禪到滅盡定的九種次第禪定）、十一切入（dasa kṛtsnāyatanāni，指地、水、火、風、青、黃、赤、白、空、識十種一切入定）、十直道，我也一樣；某人證得了堅信、堅法、四沙門果（catvāri śrāmaṇya-phalāni，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）、三明（tisro vidyāḥ，即宿命明、天眼明、漏盡明）六神通（ṣaṭ abhijñāḥ，即天眼通、天耳通、他心通、宿命通、神足通、漏盡通），我也一樣。』 各位居士聽了，必定會生起稀有之心，這樣說：『我們得到了很大的利益，竟然有如此得道的聖人安住在我們的城邑。』 於是就會準備各種美味佳餚來供養我們，我們也不會缺乏，能夠安樂地住下去。」 他們商議完畢，就進入城中，到各富裕的家中互相稱讚，就像上面所說的那樣，並說：「你們得到了很大的利益，聖眾的福田聚集在你們的村落。」 各位居士聽了，生起稀有之心，感嘆從未遇到過這樣的事；都減少了自己的那份，不再祭祀，斷絕了對其他人的佈施，全部用來供養他們。 諸佛通常的做法是，在兩個時節舉行大會，春季和夏季的末月，各方的比丘都會前來問候。摩揭陀國（Magadha）的比丘們安居結束后，變得羸弱、憔悴，來到佛陀的住所，頂禮佛足，然後站在一旁。諸佛通常的做法是，有遠來的比丘，都會加以慰問，問道：『你們安居期間是否和合，乞食是否容易得到，道路是否疲憊？』 各位比丘回答說：『安居期間和合，道路也不疲憊，但是乞食很難得到。』 這時，佛陀為他們宣說了種種微妙的佛法，開示教導，使他們歡喜，讓他們隨處安住。婆求末河（Vaggumudā nadī）的比丘們身體充實，容光煥發，來到佛陀的住所，頂禮佛足，然後站在一旁。佛陀也像之前一樣慰問他們，各位比丘回答說：『安居期間和合，乞食容易得到，道路也不疲憊。』 佛陀就問道：『現在世道饑荒，乞求很難得到。你們為什麼唯獨說容易呢？』 各位比丘回答佛陀說：『我們在那裡，因為乞食難得，所以互相讚歎。』 詳細地說了像上面所說的情況。佛陀就問道：

【English Translation】 English version They praised each other, saying: 'So-and-so has attained the first Dhyana (jhāna, meaning the first meditative absorption in the realm of form), and I have also attained it; so-and-so has attained the second Dhyana, the third Dhyana, the fourth Dhyana, the four immeasurable abodes (catvāri apramāṇāni, also known as the four Brahmavihāras, namely loving-kindness, compassion, sympathetic joy, and equanimity), the four formless attainments (catasra ārūpya-samāpattayaḥ, referring to the attainment of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), and I am the same; so-and-so has attained the four foundations of mindfulness (catvāri smṛty-upasthānāni, namely mindfulness of the body, feelings, mind, and phenomena), up to the eightfold noble path (āryāṣṭāṅga-mārga, also known as the eightfold path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the three doors of liberation (trīṇi vimokṣa-mukhāni, namely emptiness liberation, signlessness liberation, and wishlessness liberation), and I am the same; so-and-so has attained the eight liberations (aṣṭa vimokṣāḥ, referring to the liberation through contemplating the impurity of the body, the liberation through contemplating external objects, the liberation through contemplating purity, the liberation through the sphere of infinite space, the liberation through the sphere of infinite consciousness, the liberation through the sphere of nothingness, the liberation through the sphere of neither perception nor non-perception, and the cessation of feeling and perception), the nine successive abidings (anupūrva-vihāra-samāpattayaḥ, referring to the nine successive meditative states from the first Dhyana to the cessation of feeling and perception), the ten totalities (dasa kṛtsnāyatanāni, referring to the ten kasinas of earth, water, fire, wind, blue, yellow, red, white, space, and consciousness), the ten straight paths, and I am the same; so-and-so has attained firm faith, firm Dharma, the four fruits of a Śrāmaṇa (catvāri śrāmaṇya-phalāni, namely the fruit of Stream-enterer, Once-returner, Non-returner, and Arhat), the three knowledges (tisro vidyāḥ, namely knowledge of past lives, divine eye, and extinction of defilements), and the six supernormal powers (ṣaṭ abhijñāḥ, namely divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernormal power, and extinction of defilements), and I am the same.' When the lay followers hear this, they will surely develop a rare and wonderful mind, saying: 'We have obtained great benefit, for such enlightened saints are dwelling in our city.' Then they will prepare all kinds of delicious food to offer to us, and we will not lack anything and will be able to live in peace and happiness.' After discussing this, they entered the city, went to the homes of the wealthy, and praised each other, as described above, saying: 'You have obtained great benefit, for the field of merit of the Sangha is gathered in your village.' When the lay followers heard this, they developed a rare and wonderful mind, marveling that they had never encountered such a thing before; they all reduced their own portions, no longer made sacrifices, and cut off their donations to others, using everything to make offerings to them. It is the usual practice of the Buddhas to hold assemblies at two times, in the last month of spring and summer, when monks from all directions come to pay their respects. The monks of Magadha (Magadha), after completing their rainy season retreat, came to the Buddha's abode, emaciated and haggard, prostrated themselves at the Buddha's feet, and stood to one side. It is the usual practice of the Buddhas to offer comfort to visiting monks, asking: 'Have you lived in harmony during the retreat, is it easy to obtain alms, and are you not weary from the journey?' The monks replied: 'We have lived in harmony during the retreat, and we are not weary from the journey, but it is difficult to obtain alms.' At this time, the Buddha expounded various wonderful teachings for them, instructing and delighting them, and allowing them to abide wherever they were. The monks of Vaggumudā River (Vaggumudā nadī), with full bodies and radiant faces, came to the Buddha's abode, prostrated themselves at the Buddha's feet, and stood to one side. The Buddha also offered them comfort as before, and the monks replied: 'We have lived in harmony during the retreat, it is easy to obtain alms, and we are not weary from the journey.' The Buddha then asked: 'In this age of famine, it is difficult to obtain alms. Why do you alone say it is easy?' The monks replied to the Buddha: 'We were there, and because it was difficult to obtain alms, we praised each other.' They explained in detail as described above. The Buddha then asked:

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汝等讚歎，為實、為虛？」比丘白佛：「有實、有虛。」佛種種呵責虛者：「汝等非法，不隨順道，出家之人所不應作！寧啖燒石，吞飲洋銅，不以虛妄，食人信施。汝等豈不聞，我毀呰妄語之罪，種種讚歎不妄語德耶？而今云何為利養故虛誑，自說得過人法？」復呵責言：「諸比丘！世間有五大賊：一者、作百人至千人主，破城、聚落，害人取物；二者、有惡比丘將諸比丘遊行人間，邪命說法；三者、有惡比丘于佛所說法，自稱是我所造；四者、有惡比丘不修梵行，自言我修梵行；五者、有惡比丘為利養故，空無過人法，自稱我得。此第五賊，名為一切世間天、人、魔、梵、沙門、婆羅門中之最大賊。汝等云何為小利養，作最大賊？」如是呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，不知、不見過人法，聖利滿足，自稱我如是知、如是見。后時，若問、若不問，為出罪，求清凈故，作是言：『我不知言知，不見言見，虛誑妄語。』是比丘得波羅夷，不共住。」

佛在舍衛城。有眾多少聞比丘，不學、不問，無過人法，自謂我知、我見、我證。彼於後時，聞諸比丘講論得道、未得道相，乃悟非道；生慚愧心，作是念：「我等先未得謂得，將無犯波羅夷罪？」

【現代漢語翻譯】 現代漢語譯本： 『你們的讚歎，是真實的，還是虛假的？』比丘（bhikkhu，佛教僧侶）回答佛陀：『有真實的，也有虛假的。』佛陀種種呵斥虛假的行為：『你們這些行為不合法度，不順應正道，不是出家之人應該做的！寧可吃燒熱的石頭，吞飲熔化的銅汁，也不應該用虛妄的言語，騙取他人的供養。你們難道沒有聽過，我曾經譴責妄語的罪過，種種讚歎不妄語的功德嗎？而現在為什麼爲了利益供養的緣故，用虛假的言語欺騙他人，自己說已經得到了超越常人的修行境界？』 佛陀又呵斥說：『各位比丘！世間有五種大盜：第一種，是作為統領百人乃至千人的首領，攻破城池、村落，殺害人民，掠奪財物；第二種，是邪惡的比丘帶領其他比丘進入人間，用不正當的手段宣講佛法；第三種，是邪惡的比丘把佛陀所說的法，自稱是自己創造的；第四種，是邪惡的比丘不修清凈的梵行（brahmacarya，清凈的修行生活），卻自稱自己在修梵行；第五種，是邪惡的比丘爲了獲得利益供養，明明沒有超越常人的修行境界，卻自稱自己已經得到。這第五種大盜，可以稱作是一切世間的天神（deva）、人類（manussa）、魔（mara）、梵天（brahma）、沙門（sramana，出家修行者）、婆羅門（brahmana，古印度祭司）之中最大的盜賊。你們為什麼爲了微小的利益供養，去做最大的盜賊？』 這樣呵斥之後，佛陀告訴各位比丘：『因為有十種利益的緣故，我為各位比丘制定戒律，從今以後，這條戒律應該這樣說：』 『如果比丘，在不知道、沒有證見超越常人的修行境界，聖潔的利益和滿足的情況下，自己聲稱『我像這樣知道、像這樣證見』。之後，無論別人問還是不問，爲了懺悔罪過，尋求清凈的緣故，（如果）他說：『我不知道卻說知道，沒有見到卻說見到，說了虛假的妄語。』這位比丘就觸犯了波羅夷（parajika，斷頭罪），不得與僧團共住。』 佛陀住在舍衛城（Sravasti）。有很多博學多聞的比丘，不學習、不請教，沒有超越常人的修行境界，卻自認為自己知道、自己見到、自己證得。他們在之後，聽到其他比丘講論證得道果、未證得道果的種種相狀，才醒悟自己並沒有證得道果；生起慚愧之心，這樣想：『我們先前沒有證得卻說證得，難道不是已經觸犯了波羅夷罪？』

【English Translation】 English version: 'Your praises, are they true or false?' The bhikkhus (Buddhist monks) replied to the Buddha, 'There are true ones, and there are false ones.' The Buddha in various ways rebuked those who were false: 'These actions of yours are unlawful, not in accordance with the path, and not what a renunciant should do! Rather eat burnt stones, swallow molten copper, than with false words, consume the offerings of faith. Have you not heard that I have condemned the fault of false speech, and in various ways praised the virtue of not speaking falsely? And now why, for the sake of gain and offerings, do you deceive others with false words, claiming to have attained superhuman states?' The Buddha further rebuked them, saying: 'Bhikkhus! In the world there are five great thieves: The first is one who acts as the leader of a hundred or even a thousand people, destroying cities and villages, harming people and seizing their possessions; the second is an evil bhikkhu who leads other bhikkhus into the human realm, teaching the Dharma by wrong livelihood; the third is an evil bhikkhu who claims that the Dharma spoken by the Buddha was created by himself; the fourth is an evil bhikkhu who does not practice the pure brahmacarya (celibate religious life), yet claims to be practicing brahmacarya; the fifth is an evil bhikkhu who, for the sake of gain and offerings, having no superhuman states, claims to have attained them. This fifth great thief can be called the greatest thief among all the devas (gods), manussas (humans), maras (demons), brahmas (divine beings), sramanas (ascetics), and brahmanas (priests) in the entire world. Why do you, for the sake of small gains and offerings, commit the greatest theft?' Having rebuked them in this way, the Buddha told the bhikkhus: 'For the sake of ten benefits, I will establish a rule for the bhikkhus, from now on, this rule should be recited as follows:' 'If a bhikkhu, not knowing, not seeing superhuman states, the noble benefit and satisfaction, claims, 'I know thus, I see thus.' Later, whether asked or not asked, in order to confess the offense, seeking purification, (if) he says: 'I said I knew what I did not know, I said I saw what I did not see, I spoke false and lying words.' This bhikkhu has committed a parajika (defeat), and is no longer in communion.' The Buddha was dwelling in Sravasti. There were many learned bhikkhus, who did not study, did not inquire, and had no superhuman states, yet thought to themselves, 'I know, I see, I have realized.' Later, hearing other bhikkhus discussing the characteristics of those who had attained the path and those who had not, they realized that they had not attained the path; they felt ashamed, and thought to themselves, 'We claimed to have attained what we had not attained, have we not committed a parajika offense?'

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復有少聞比丘，不學、不問，無過人法，自謂我知、我見、我證。彼於後時，廣學諸經，生慚愧心，作是念：「如我今解佛所說法，先未得謂得，是增上慢，將無犯波羅夷罪？」

復有少聞比丘，不學、不問，無過人法，自謂我知、我見、我證。彼於後時，廣修梵行，得入道果；生慚愧心，作是念：「我先未得謂得，是增上慢，將無犯波羅夷罪？」

諸比丘念已，各詣阿難，皆以問之。阿難將至佛所，具以白佛。佛以是事集比丘僧，各隨其事問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛告諸比丘：「有五種現過人法：一者、愚癡；二者、亂心；三者、隨惡；四者、增上慢；五者、實有。若愚癡、亂心、增上慢、實有，而自言我得，犯波羅夷者，無有是處。從今是戒應如是說：

「若比丘，不知、不見過人法，聖利滿足，自稱我如是知，如是見。是比丘后時，若問、若不問，為出罪，求清凈故，作是言：『我不知言知，不見言見，虛誑妄語。』除增上慢，是比丘得波羅夷，不共住。」

不知、不見者：不知、不見過人法。

一切出要法，謂諸禪、解脫、三昧、正受，諸聖道果，是名過人法。

于佛所說苦集滅道，已辦、已足，更無所求，是名聖利滿足。

自說：我

【現代漢語翻譯】 現代漢語譯本： 還有些學識淺薄的比丘，不學習、不請教，沒有超越常人的修行，卻自認為『我已知、我已見、我已證』。他們後來廣泛學習各種經典，心生慚愧，心想：『以我現在對佛陀所說法的理解，我先前未得道卻說已得道，這是增上慢，難道不會犯波羅夷罪嗎？』

還有些學識淺薄的比丘，不學習、不請教，沒有超越常人的修行，卻自認為『我已知、我已見、我已證』。他們後來努力修行梵行，證入了道果；心生慚愧，心想：『我先前未得道卻說已得道，這是增上慢，難道不會犯波羅夷罪嗎？』

這些比丘們思慮之後，各自去見阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱），都向他請教此事。阿難（Ananda）將他們帶到佛陀那裡，詳細地稟告了佛陀。佛陀因為這件事召集了比丘僧眾，分別就他們各自的情況詢問這些比丘：『你們確實是這樣嗎？』他們回答說：『確實如此，世尊！』佛陀告訴眾比丘：『有五種表現出超過常人的修行狀態：一是愚癡；二是心神錯亂；三是隨順惡念；四是增上慢；五是確實證得。如果因為愚癡、心神錯亂、增上慢而自稱已得道，就犯波羅夷罪，這是不可能的。從今以後，這條戒律應當這樣說：』

『如果比丘，不知、不見超越常人的修行，聖潔的利益已經圓滿，卻自稱『我如此知，如此見』。這位比丘後來，無論是否有人詢問，爲了懺悔罪過，求得清凈，這樣說：『我不知卻說知，不見卻說見，虛假妄語。』如果不是因為增上慢，這位比丘就犯了波羅夷罪，不得與僧眾共住。』

『不知、不見』：指不知、不見超越常人的修行。

一切出離生死輪迴的重要修行方法，指各種禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）、正受（samyak-pratirupa），各種聖道果位，這些都叫做超越常人的修行。

對於佛陀所說的苦集滅道（duhkha-samudaya-nirodha-marga），已經修習圓滿，不再有任何追求，這叫做聖潔的利益已經圓滿。

自說：我

【English Translation】 English version: Furthermore, there were some monks of little learning who did not study or inquire, and who had no superior attainments, yet they claimed, 'I know, I see, I have realized.' Later, they extensively studied the scriptures and felt ashamed, thinking, 'According to my current understanding of the Buddha's teachings, I previously claimed to have attained what I had not, which is arrogance. Could I have committed a Pārājika offense?' (Pārājika: The most severe class of offenses that results in expulsion from the monastic order.)

Furthermore, there were some monks of little learning who did not study or inquire, and who had no superior attainments, yet they claimed, 'I know, I see, I have realized.' Later, they diligently practiced the Brahmā-vihāras (Brahmā-vihāras: The four immeasurable virtues of loving-kindness, compassion, sympathetic joy, and equanimity) and attained the fruits of the path; they felt ashamed, thinking, 'I previously claimed to have attained what I had not, which is arrogance. Could I have committed a Pārājika offense?'

Having reflected on this, the monks went to Ānanda (Ānanda: One of the ten principal disciples of the Buddha, known for his excellent memory) and inquired about it. Ānanda (Ānanda) brought them to the Buddha and reported the matter in detail. The Buddha, because of this matter, assembled the monastic community and asked the monks about their respective situations: 'Is this truly the case?' They replied, 'It is so, World-Honored One!' The Buddha told the monks, 'There are five kinds of states that appear to be superior attainments: first, foolishness; second, a confused mind; third, following evil; fourth, arrogance; fifth, actual attainment. If, due to foolishness, a confused mind, or arrogance, one claims to have attained, and thus commits a Pārājika offense, this is impossible. From now on, this precept should be stated as follows:'

'If a monk, without knowing or seeing superior attainments, with the holy benefits not yet fulfilled, claims, 'I know thus, I see thus.' Later, whether asked or not, in order to confess his offense and seek purification, says, 'I claimed to know what I did not know, and to see what I did not see, speaking falsely and deceitfully.' If it is not due to arrogance, this monk commits a Pārājika offense and is not allowed to live with the community.'

'Not knowing, not seeing': refers to not knowing or seeing superior attainments.

All essential methods for liberation from the cycle of birth and death, referring to various dhyānas (dhyana: Meditation or states of meditative absorption), vimokshas (vimoksha: Liberations), samādhis (samādhi: Concentrated states of mind), samyak-pratirupas (samyak-pratirupa: Right reception), and various fruits of the holy path, these are called superior attainments.

Having fully cultivated the Four Noble Truths (duhkha-samudaya-nirodha-marga: Suffering, its origin, its cessation, and the path to its cessation) spoken by the Buddha, and no longer seeking anything further, this is called the fulfillment of holy benefits.

Self-proclaimed: I

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如是知見法，法亦知見我，是名自稱我如是知，如是見。

若一月乃至一歲后，問：「汝云何得？何處得？從誰得？以何法得？」

若不問，而自發露所犯，求戒凈、心凈、見凈、疑凈，言：「我不知、不見苦集滅道，言知、言見，虛誑妄語。」雖作如此發露，故得波羅夷。

是中犯者：有二種得波羅夷：一者、先作是念：「我當虛說得過人法。」二者、當說時，作是念：「我今虛說得過人法。」復有三種得波羅夷：二如上說；三者、作是念：「我已虛說得過人法。」復有四種得波羅夷：三如上說；四者、異見說過人法。復有五種得波羅夷：四如上說；五者、異想說過人法。復有六種得波羅夷：五如上說；六者、異忍說過人法。復有七種得波羅夷：六如上說；七者、異樂說過人法。復有八種得波羅夷：七如上說；八者、不隨問答說過人法。

有四種非聖語、四種聖語。非聖語者：不見言見，不聞言聞，不覺言覺，不知言知。聖語者：見言見，聞言聞，覺言覺，知言知。又八種非聖語、八種聖語。非聖語者：不見言見，見言不見，不聞言聞，聞言不聞，不覺言覺，覺言不覺，不知言知，知言不知；反上名八聖語。又十六非聖語、十六聖語。非聖語者：不見言見，不聞言聞，不覺言覺，不知言知

【現代漢語翻譯】 現代漢語譯本： 如果這樣認知和看待法，法也這樣認知和看待我，這就叫做自己宣稱『我』是這樣知、這樣見。

如果一個月乃至一年後，有人問：『你如何獲得？在哪裡獲得？從誰那裡獲得？用什麼方法獲得？』

如果沒有人問，而自己主動坦白所犯的錯誤，尋求戒律清凈、心清凈、見解清凈、疑惑清凈，說：『我不知道、不見苦集滅道（dukkha-samudaya-nirodha-marga，四聖諦），卻說知道、見到，這是虛假欺騙的妄語。』即使做了這樣的坦白，仍然會犯波羅夷（pārājika，斷頭罪）。

在這其中，觸犯波羅夷的情況有兩種：第一種，先有這樣的念頭：『我應當虛假地說自己獲得了超越常人的法。』第二種，當說的時候，有這樣的念頭：『我現在虛假地說自己獲得了超越常人的法。』還有三種觸犯波羅夷的情況：前兩種如上所說；第三種，有這樣的念頭：『我已經虛假地說自己獲得了超越常人的法。』還有四種觸犯波羅夷的情況：前三種如上所說；第四種，以錯誤的見解說自己獲得了超越常人的法。還有五種觸犯波羅夷的情況：前四種如上所說；第五種，以錯誤的想像說自己獲得了超越常人的法。還有六種觸犯波羅夷的情況：前五種如上所說；第六種，以錯誤的忍受說自己獲得了超越常人的法。還有七種觸犯波羅夷的情況：前六種如上所說；第七種，以錯誤的快樂說自己獲得了超越常人的法。還有八種觸犯波羅夷的情況：前七種如上所說；第八種，不按照提問回答，而說自己獲得了超越常人的法。

有四種非聖語，四種聖語。非聖語是：沒見到說見到，沒聽到說聽到，沒覺察到說覺察到，不知道說知道。聖語是：見到說見到，聽到說聽到，覺察到說覺察到，知道說知道。又有八種非聖語，八種聖語。非聖語是：沒見到說見到，見到說沒見到，沒聽到說聽到，聽到說沒聽到，沒覺察到說覺察到，覺察到說沒覺察到，不知道說知道，知道說不知道；反過來就是八種聖語。又有十六種非聖語，十六種聖語。非聖語是：沒見到說見到，沒聽到說聽到，沒覺察到說覺察到，不知道說知道……

【English Translation】 English version: If one thus knows and sees the Dharma (law, teachings), and the Dharma also thus knows and sees me, this is called self-proclaiming, 'I' thus know, thus see.

If one month or even one year later, someone asks: 'How did you obtain it? Where did you obtain it? From whom did you obtain it? By what means did you obtain it?'

If no one asks, but one voluntarily reveals the transgression committed, seeking purity of precepts, purity of mind, purity of view, purity of doubt, saying: 'I do not know, do not see suffering, its origin, its cessation, and the path (dukkha-samudaya-nirodha-marga, Four Noble Truths), yet I say I know, I see, this is false and deceptive lying.' Even if such a confession is made, one still incurs a Pārājika (pārājika, defeat).

Among these, there are two ways to incur a Pārājika: first, having the thought: 'I should falsely claim to have attained superhuman qualities.' Second, while speaking, having the thought: 'I am now falsely claiming to have attained superhuman qualities.' There are also three ways to incur a Pārājika: the first two as mentioned above; third, having the thought: 'I have already falsely claimed to have attained superhuman qualities.' There are also four ways to incur a Pārājika: the first three as mentioned above; fourth, speaking of superhuman qualities with wrong views. There are also five ways to incur a Pārājika: the first four as mentioned above; fifth, speaking of superhuman qualities with wrong perceptions. There are also six ways to incur a Pārājika: the first five as mentioned above; sixth, speaking of superhuman qualities with wrong endurance. There are also seven ways to incur a Pārājika: the first six as mentioned above; seventh, speaking of superhuman qualities with wrong delight. There are also eight ways to incur a Pārājika: the first seven as mentioned above; eighth, speaking of superhuman qualities without answering the questions appropriately.

There are four kinds of non-noble speech and four kinds of noble speech. Non-noble speech is: saying 'I see' when not seeing, saying 'I hear' when not hearing, saying 'I perceive' when not perceiving, saying 'I know' when not knowing. Noble speech is: saying 'I see' when seeing, saying 'I hear' when hearing, saying 'I perceive' when perceiving, saying 'I know' when knowing. There are also eight kinds of non-noble speech and eight kinds of noble speech. Non-noble speech is: saying 'I see' when not seeing, saying 'I do not see' when seeing, saying 'I hear' when not hearing, saying 'I do not hear' when hearing, saying 'I perceive' when not perceiving, saying 'I do not perceive' when perceiving, saying 'I know' when not knowing, saying 'I do not know' when knowing; the opposite is called eight kinds of noble speech. There are also sixteen kinds of non-noble speech and sixteen kinds of noble speech. Non-noble speech is: saying 'I see' when not seeing, saying 'I hear' when not hearing, saying 'I perceive' when not perceiving, saying 'I know' when not knowing...

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，見言不見，聞言不聞，覺言不覺，知言不知，見疑言不疑，聞疑言不疑，覺疑言不疑，知疑言不疑，見不疑言疑，聞不疑言疑，覺不疑言疑，知不疑言疑；反上名十六聖語。

若比丘向人自稱得過人法，解者，波羅夷；不解者，偷羅遮。向非人說，偷羅遮；向畜生說，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

不犯者：實語(第四戒竟)。

五分律第一分之二僧殘法

佛在舍衛城。爾時長老優陀夷為慾火所燒，身體羸瘦，才有氣息。以手出不凈，得安樂住。

有異比丘亦復羸瘦。優陀夷問：「汝何故爾？」答言：「長老！我為慾火所燒，是故如是。」優陀夷言：「我先亦爾，以手出不凈，得安樂住。汝若法我，亦當如是。」彼比丘言：「汝所作非法，非清凈行，破沙門法，不隨順道！世尊種種呵欲、欲想、欲覺、欲熱；斷欲想、除欲覺、滅欲熱；說欲如赤骨，如毒藥。汝今云何以此手出於不凈，受人信施，復以教人？」呵責已，將至佛所，以事白佛。佛以是事集比丘僧，問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛亦種種如上呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，故出不凈，僧伽婆尸沙。」

【現代漢語翻譯】 現代漢語譯本：見了卻說沒見，聽了卻說沒聽，覺察了卻說沒覺察，知道卻說不知道，見了疑惑卻說不疑惑，聽了疑惑卻說不疑惑，覺察了疑惑卻說不疑惑，知道疑惑卻說不疑惑，見了不疑惑卻說疑惑，聽了不疑惑卻說疑惑，覺察了不疑惑卻說疑惑，知道不疑惑卻說疑惑；以上這些顛倒的說法，被稱為十六種聖人的錯誤言論。

如果比丘向他人自稱獲得了超凡的境界，如果他真的獲得了，則犯波羅夷罪（Pārājika，斷頭罪，逐出僧團）；如果他沒有獲得，則犯偷蘭遮罪（Sthūlātyaya，重罪）。如果向非人說，犯偷蘭遮罪；如果向畜生說，犯突吉羅罪（Duṣkṛta，輕罪）。

比丘尼也一樣。式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼），犯突吉羅罪。

不犯的情況：說的是實話（第四戒完）。

《五分律》第一分之二 僧殘法

佛陀住在舍衛城（Śrāvastī）。當時，長老優陀夷（Udayin）被**所困擾，身體虛弱消瘦，只剩一口氣。他用手排出不凈之物，才得以安樂地住下去。

有另一位比丘也同樣虛弱消瘦。優陀夷問他：『你為什麼這樣？』他回答說：『長老！我被**所困擾，所以才這樣。』優陀夷說：『我之前也這樣，用手排出不凈之物，才得以安樂地住下去。你如果傚法我，也會這樣。』那位比丘說：『你所做的是非法，不是清凈的行為，破壞了沙門（Śrāmaṇa，出家人）的規範，不符合正道！世尊（Bhagavan，佛陀）多次呵斥慾望、慾望的想法、慾望的感受、慾望的熾熱；斷除慾望的想法，消除慾望的感受，熄滅慾望的熾熱；說慾望如同赤裸的骨頭，如同毒藥。你現在怎麼能用這隻手排出不凈之物，接受別人的供養，又用這方法教導別人呢？』呵斥之後，將此事稟告佛陀。佛陀因此事召集比丘僧團，問優陀夷：『你真的這樣做了嗎？』他回答說：『確實如此，世尊！』佛陀也像之前一樣多次呵斥之後，告訴眾比丘：『爲了十種利益，為眾比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，故意排出不凈之物，犯僧伽婆尸沙罪（Saṃghāvaśeṣa，僧殘罪）。』

【English Translation】 English version: Seeing, but saying 'I did not see'; hearing, but saying 'I did not hear'; perceiving, but saying 'I did not perceive'; knowing, but saying 'I do not know'; doubting what is seen, but saying 'I do not doubt'; doubting what is heard, but saying 'I do not doubt'; doubting what is perceived, but saying 'I do not doubt'; doubting what is known, but saying 'I do not doubt'; not doubting what is seen, but saying 'I doubt'; not doubting what is heard, but saying 'I doubt'; not doubting what is perceived, but saying 'I doubt'; not doubting what is known, but saying 'I doubt'; these reversed statements are called the sixteen wrong speeches of the saints.

If a Bhikṣu (monk) claims to have attained superhuman states to another person, if he actually has, he commits a Pārājika (defeat, expulsion from the Sangha); if he has not, he commits a Sthūlātyaya (grave offense). If he speaks to a non-human, he commits a Sthūlātyaya; if he speaks to an animal, he commits a Duṣkṛta (minor offense).

The same applies to a Bhikṣuṇī (nun). A Śikṣamāṇā (probationary nun), a Śrāmaṇera (novice monk), and a Śrāmaṇerī (novice nun) commit a Duṣkṛta.

Not an offense: speaking the truth (end of the fourth precept).

Vinaya-pitaka (The five-part law) First Part, Section Two: Saṃghāvaśeṣa (offenses requiring initial and subsequent meetings of the Sangha)

The Buddha was in Śrāvastī (Savatthi). At that time, the elder Udayin (Udai) was tormented by **, his body was emaciated, and he barely had any breath left. He expelled impure substances with his hand and was able to live in peace.

Another Bhikṣu was also emaciated. Udayin asked him, 'Why are you like this?' He replied, 'Elder! I am tormented by **, that is why I am like this.' Udayin said, 'I was like that before too, I expelled impure substances with my hand and was able to live in peace. If you follow my method, you will be like that too.' That Bhikṣu said, 'What you did is unlawful, not pure conduct, it violates the rules of the Śrāmaṇa (ascetic), and does not conform to the path! The Bhagavan (Blessed One, Buddha) has repeatedly rebuked desire, thoughts of desire, feelings of desire, and the heat of desire; cut off thoughts of desire, eliminate feelings of desire, extinguish the heat of desire; saying that desire is like bare bones, like poison. How can you now use this hand to expel impure substances, receive people's offerings, and then teach others this method?' After rebuking him, he brought the matter to the Buddha. The Buddha gathered the Bhikṣu Sangha (monastic community) because of this matter and asked Udayin, 'Did you really do this?' He replied, 'Indeed, I did, Bhagavan!' The Buddha also rebuked him repeatedly as before, and then told the Bhikṣus, 'For ten benefits, I establish a precept for the Bhikṣus, from now on this precept should be stated as follows:'

'If a Bhikṣu intentionally emits impure substances, he commits a Saṃghāvaśeṣa (offense requiring initial and subsequent meetings of the Sangha).'

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爾時諸比丘不一其心，夢失不凈，覺作是念：「我夢中亦有心，亦動身，失不凈。將無犯僧伽婆尸沙耶？」或有發露者、或有行摩那埵者、或有出罪者、或有直白佛者。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等不應散亂心眠，若散亂心眠，犯突吉羅。」

散亂心眠，有五過失：一者、惡夢；二者、善神不護；三者、不得明想；四者、無覺法心；五者、失不凈。不散亂心眠，有五德：無惡夢、善神護、得明想、有覺法心、不失不凈。

有五因緣眠時形起：一者、大便盛；二者、小便盛；三者、風盛；四者、蟲嚙；五者、欲盛。

復告諸比丘：「若未離欲恚癡，散亂心眠，必失不凈；雖未能離，以繫念心眠者，無有是過。從今是戒應如是說：

「若比丘，故出不凈，除夢中，僧伽婆尸沙。」

故出不凈者：發心，身動，出不凈也。

僧伽婆尸沙者：此罪有殘，猶有因緣尚可治，有恃怙，得在僧中求除滅也。

不凈有十種：一者、青色；二者、黃色；三者、紅色；四者、黑色；五者、赤色；六者、白色；七者、乳色；八者、酥色；九者、油色；十者、蜜色。

若發心，身動，欲出青色，而黃色乃至蜜色出，皆僧

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘（bhiksu，佛教出家人）心神不寧，夢中遺失不凈之物，醒來後心生疑慮：『我夢中也有心念活動，身體也有動作，並且遺失了不凈之物。這難道會觸犯僧伽婆尸沙（sanghavasesa，一種僅次於波羅夷的重罪）嗎？』於是，有人選擇坦白髮露，有人選擇進行摩那埵（manatta，一種懺悔儀式），有人選擇出罪，還有人直接稟告佛陀。佛陀因此事召集比丘僧團，詢問各位比丘：『你們確實如此嗎？』他們回答說：『確實如此，世尊！』佛陀嚴厲地訓斥道：『你們不應該心神散亂地睡覺，如果心神散亂地睡覺，就會犯突吉羅（dukkhata，一種輕罪）。』 心神散亂地睡覺，有五種過失：一是容易做惡夢；二是得不到善神的護佑；三是無法獲得清晰的觀想；四是沒有覺察佛法的意念；五是容易遺失不凈之物。不心神散亂地睡覺，有五種功德：不做惡夢、得到善神護佑、獲得清晰的觀想、有覺察佛法的意念、不遺失不凈之物。 有五種因緣會導致睡眠時身體勃起：一是大便積聚過多；二是小便積聚過多；三是體內風氣過盛；四是蟲子叮咬；五是情慾旺盛。 佛陀再次告誡各位比丘：『如果還沒有斷除貪慾、嗔恚、愚癡，心神散亂地睡覺，必定會遺失不凈之物；即使未能斷除，如果以繫念正念的心態睡覺，就不會有這樣的過失。從今以後，這條戒律應當這樣宣說：』 『如果比丘，故意遺失不凈之物，除了夢中遺失的情況，就觸犯僧伽婆尸沙。』 所謂『故意遺失不凈之物』，是指：心生慾念，身體有所動作，從而遺失不凈之物。 所謂『僧伽婆尸沙』，是指：這種罪過還有殘餘，還有因緣可以治療，還有依靠，可以在僧團中尋求除滅。 不凈之物有十種顏色：一是青色；二是黃色；三是紅色；四是黑色；五是赤色；六是白色；七是乳白色；八是酥油色；九是油脂色；十是蜜色。 如果心生慾念，身體有所動作，想要遺失青色的不凈之物，結果遺失的是黃色乃至蜜色的不凈之物，都觸犯僧伽婆尸沙。

【English Translation】 English version At that time, some bhiksus (bhiksu, Buddhist monks) were not of one mind, and they experienced nocturnal emissions in their dreams. Upon waking, they thought, 'Even in my dreams, I have thoughts and my body moves, and I have lost impure substances. Could this be a violation of sanghavasesa (sanghavasesa, a serious offense second only to parajika)?' Some confessed, some underwent manatta (manatta, a period of penance), some sought absolution, and some directly reported to the Buddha. The Buddha, upon hearing of this matter, gathered the assembly of bhiksus and asked them, 'Is this truly the case?' They replied, 'It is so, O Blessed One!' The Buddha rebuked them in various ways, saying, 'You should not sleep with a distracted mind. If you sleep with a distracted mind, you commit a dukkata (dukkhata, a minor offense).' Sleeping with a distracted mind has five disadvantages: first, one is prone to bad dreams; second, one is not protected by benevolent deities; third, one cannot attain clear mental images; fourth, one has no mindfulness of the Dharma; fifth, one is prone to losing impure substances. Sleeping without a distracted mind has five advantages: one does not have bad dreams, one is protected by benevolent deities, one attains clear mental images, one has mindfulness of the Dharma, and one does not lose impure substances. There are five causes for erections during sleep: first, excessive accumulation of feces; second, excessive accumulation of urine; third, excessive wind in the body; fourth, insect bites; fifth, excessive lust. The Buddha further told the bhiksus, 'If one has not yet abandoned desire, hatred, and delusion, and sleeps with a distracted mind, one will surely lose impure substances. Even if one has not yet abandoned them, if one sleeps with a mindful mind, there is no such fault. From now on, this precept should be recited as follows:' 'If a bhiksu intentionally emits impure substances, except in a dream, it is a sanghavasesa.' Intentionally emitting impure substances means: having a thought of desire, the body moves, and impure substances are emitted. Sanghavasesa means: this offense has a remainder, there is still a cause for remedy, there is support, and one can seek expiation within the Sangha. There are ten kinds of impure substances: first, blue; second, yellow; third, red; fourth, black; fifth, crimson; sixth, white; seventh, milky; eighth, ghee-colored; ninth, oil-colored; tenth, honey-colored. If one has a thought of desire, the body moves, and one intends to emit blue impure substances, but yellow or even honey-colored impure substances are emitted, it is all a sanghavasesa.

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伽婆尸沙。若發心，身動，欲出黃色乃至蜜色，而余色出，亦如是。

有十種發心，身動，出不凈，皆僧伽婆尸沙：一者、自試；二者、除病；三者、為顏色；四者、為力；五者、為樂；六者、為佈施；七者、為生天；八者、為外道祠天會；九者、為種子；十者、為火祠。

有五種發心，身動，出不凈，皆僧伽婆尸沙：內色、外色、虛空、風、水。內色者，己身。外色者，他身。虛空者，空中動身。風者，向風行。水者，逆水行。

又有五種發心，身動，出不凈，僧伽婆尸沙：大便盛、小便盛、風盛、蟲嚙、欲盛。

若發心，身不動，不出不凈；發心，身不動，出不凈，皆突吉羅。

發心，身動，不出不凈，偷羅遮。

不發心，身動，不出不凈；不發心，身動，出不凈；不發心，身不動，出不凈，皆不犯。

眠時出不凈，覺時發心，身動，偷羅遮；眠時身動，覺時發心，出不凈，突吉羅；眠時發心，覺時身不動，出不凈，不犯。

沙彌，突吉羅(一戒竟)。

佛在舍衛城。爾時長老優陀夷為慾火所燒，作是念：「故出不凈，世尊已制，今當方便與女人相觸，取細滑樂。」便掃灑房內，敷好床座，取一小床于露地坐。有諸女人同來遊觀，語優陀夷言：「我等故

【現代漢語翻譯】 現代漢語譯本 若（比丘）故意引發（性慾），身體有所動作，希望排出黃色乃至蜜色的精液，但排出的卻是其他顏色的精液，也同樣構成僧伽婆尸沙罪（僧殘罪，僅次於波羅夷的重罪）。

有十種引發（性慾）的情況，身體有所動作，排出不凈之物，都構成僧伽婆尸沙罪：一是自我嘗試；二是去除疾病；三是爲了美化顏色；四是爲了增強體力；五是爲了獲得快樂；六是爲了佈施；七是爲了往生天界；八是爲了參與外道祭祀天神的集會；九是爲了獲得子嗣；十是爲了進行火祭。

有五種引發（性慾）的情況，身體有所動作，排出不凈之物，都構成僧伽婆尸沙罪：內色、外色、虛空、風、水。內色指的是自身。外色指的是他人之身。虛空指的是在空中活動身體。風指的是迎著風行走。水指的是逆著水行走。

又有五種引發（性慾）的情況，身體有所動作，排出不凈之物，構成僧伽婆尸沙罪：大便脹滿、小便脹滿、風氣過盛、蟲子叮咬、性慾旺盛。

如果引發（性慾），身體沒有動作，也沒有排出不凈之物；或者引發（性慾），身體沒有動作，但排出了不凈之物，都構成突吉羅罪（輕罪）。

引發（性慾），身體有動作，但沒有排出不凈之物，構成偷蘭遮罪（中等罪）。

沒有引發（性慾），身體有動作，也沒有排出不凈之物；沒有引發（性慾），身體有動作，排出了不凈之物；沒有引發（性慾），身體沒有動作，排出了不凈之物，都不構成犯罪。

睡眠時排出不凈之物，醒來時才引發（性慾），身體有所動作，構成偷蘭遮罪；睡眠時身體有所動作，醒來時才引發（性慾），排出不凈之物，構成突吉羅罪；睡眠時引發（性慾），醒來時身體沒有動作，排出了不凈之物，不構成犯罪。

沙彌（未受具足戒的出家男子），犯以上罪則構成突吉羅罪。（關於此戒的說明結束）

佛陀在舍衛城。當時，長老優陀夷被**所困擾，心想：『故意排出不凈之物，世尊已經禁止了，現在我應當想個辦法與女人接觸，以獲得細微的快感。』於是便打掃房間，鋪設好床鋪，然後在露天放置一張小床坐著。有些女人一同前來遊玩觀賞，對優陀夷說：『我們故意...

【English Translation】 English version If a (bhikkhu) intentionally arouses (sexual desire), his body moves, desiring to emit semen of yellow or even honey color, but semen of other colors is emitted, it also constitutes a Sanghadisesa offense (a serious offense second only to Parajika).

There are ten kinds of situations where arousal (of sexual desire) occurs, the body moves, and impure substances are emitted, all constituting Sanghadisesa offenses: first, self-experimentation; second, to remove illness; third, for the sake of beautifying color; fourth, to increase strength; fifth, to obtain pleasure; sixth, for the sake of giving; seventh, to be reborn in the heavens; eighth, to participate in the gatherings of non-Buddhist deities; ninth, to obtain offspring; tenth, to perform fire sacrifices.

There are five kinds of situations where arousal (of sexual desire) occurs, the body moves, and impure substances are emitted, all constituting Sanghadisesa offenses: internal color, external color, space, wind, water. Internal color refers to one's own body. External color refers to the body of another. Space refers to moving the body in the air. Wind refers to walking against the wind. Water refers to walking against the water.

There are also five kinds of situations where arousal (of sexual desire) occurs, the body moves, and impure substances are emitted, constituting Sanghadisesa offenses: fullness of feces, fullness of urine, excess of wind, insect bites, strong sexual desire.

If (sexual desire) is aroused, the body does not move, and no impure substance is emitted; or if (sexual desire) is aroused, the body does not move, but an impure substance is emitted, both constitute a Thullaccaya offense (minor offense).

If (sexual desire) is aroused, the body moves, but no impure substance is emitted, it constitutes a Thullaccaya offense (medium offense).

If (sexual desire) is not aroused, the body moves, and no impure substance is emitted; if (sexual desire) is not aroused, the body moves, and an impure substance is emitted; if (sexual desire) is not aroused, the body does not move, and an impure substance is emitted, none of these constitute an offense.

If an impure substance is emitted during sleep, and upon waking, (sexual desire) is aroused and the body moves, it constitutes a Thullaccaya offense; if the body moves during sleep, and upon waking, (sexual desire) is aroused and an impure substance is emitted, it constitutes a Thullaccaya offense; if (sexual desire) is aroused during sleep, and upon waking, the body does not move, and an impure substance is emitted, it does not constitute an offense.

For a Sramanera (novice monk), committing the above offenses constitutes a Thullaccaya offense. (The explanation of this precept is complete).

The Buddha was in Savatthi (舍衛城). At that time, the elder Udayin (優陀夷) was troubled by ** and thought: 'The World Honored One has already forbidden the intentional emission of impure substances. Now I should find a way to touch a woman in order to obtain subtle pleasure.' So he cleaned the room, prepared the bed, and then sat on a small bed in the open air. Some women came to visit and said to Udayin: 'We intentionally...'

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來欲看房舍。」答言：「姊妹！隨意看之。」便將入房，閉戶開窗，種種摩觸，或捉、或抱、或案、或摩、或舉上、或舉下、或騎、或越。其中喜者，便語之言：「何不正作，徒用此為？」優陀夷言：「佛不聽我作根本事。」其不喜者，便瞋恚言：「本謂此處安隱，而今反成恐怖之地，水中火然，未足為喻。白衣在家，猶恥此事，云何比丘乃作是惡？」即歸其家，人人宣語。諸不信樂佛法者，種種呵罵，言：「我等白衣摩觸女身，沙門釋子亦復如是。徒剃此頭，與我何異？無沙門行，破沙門法！」如是，惡名流佈天下。

復有一婆羅門將婦遊觀，次到優陀夷房語言：「我欲與婦同看房舍。」優陀夷言：「不得一時，可前後入。」婆羅門言：「若不得俱，聽婦先入。」婦既入房，優陀夷亦復如前，種種摩觸，久久乃出。夫語婦言：「何以乃久，不復欲看余房舍耶？」婦言：「止，止！莫作是語。但入一房，垂死得出。何應復看諸餘房舍？」夫問所以，婦具以答。時婆羅門即便罵言：「沙門釋子，云何乃作如此惡業？」入舍衛城，四衢道中、街巷、市裡，處處唱言：「沙門釋子摩觸我婦。」諸不信佛法者，種種呵罵：「沙門釋子行惡如此，云何自稱凈修梵行？」諸長老比丘聞，種種呵責，具以白佛。佛以是事集比丘

【現代漢語翻譯】 現代漢語譯本： 『我想要看看你的房間。』優陀夷回答說：『姐妹們，隨便看吧。』於是便領她們進入房間，關上門打開窗戶，用各種方式進行愛撫，或抓、或抱、或按、或摸、或舉高、或放下、或騎跨、或跨越。其中有喜歡的，便對他說：『為什麼不直接做那事，只是這樣有什麼用呢？』優陀夷說：『佛不允許我做根本的事。』那些不喜歡的，便生氣地說：『本來以為這裡安全，現在反而成了恐怖的地方，水中的火燃燒，都不足以比喻。白衣在家，還以此事為恥，為什麼比丘會做這種惡事？』隨即回到家中，人人宣揚此事。那些不信佛法的人，各種呵斥謾罵，說：『我們這些在家俗人愛撫女人身體，沙門釋子（指佛教出家人，為釋迦牟尼的弟子）也同樣如此。白白剃了頭，和我們有什麼區別？沒有沙門的德行，破壞沙門的戒律！』這樣，惡名傳遍天下。

又有一個婆羅門（古印度僧侶階層）帶著妻子游玩觀光，來到優陀夷的房間，說：『我想和妻子一起看看你的房間。』優陀夷說：『不能同時進入，可以前後進入。』婆羅門說：『如果不能一起，就讓我妻子先進入。』妻子進入房間后，優陀夷也像之前一樣，用各種方式進行愛撫，過了很久才出來。丈夫問妻子說：『為什麼這麼久，不想再看其他房間了嗎？』妻子說：『算了，算了！別說了。只是進入一個房間，就差點死了才出來。怎麼還應該再看其他房間呢？』丈夫問她原因，妻子詳細地回答了他。當時婆羅門便罵道：『沙門釋子，怎麼能做如此惡業？』進入舍衛城（古印度城市名），在四通八達的道路上、街巷、市場里，到處宣揚說：『沙門釋子愛撫我的妻子。』那些不信佛法的人，各種呵斥謾罵：『沙門釋子行為如此惡劣，怎麼自稱清凈修行梵行？』各位長老比丘聽到后，各種呵斥責備，詳細地稟告了佛陀。佛陀因為這件事召集了比丘。

【English Translation】 English version: 『I want to see the rooms.』 Udayin replied, 『Sisters, look around as you please.』 Then he led them into the room, closed the door, and opened the window, caressing them in various ways, either grabbing, hugging, pressing, touching, lifting up, lowering down, riding, or stepping over them. Among those who were pleased, they said to him, 『Why don't you just do the real thing? What's the point of just doing this?』 Udayin said, 『The Buddha doesn't allow me to do the fundamental act.』 Those who were not pleased became angry and said, 『We originally thought this place was safe, but now it has become a place of terror. Fire burning in water is not enough to describe it. Laypeople at home are still ashamed of this kind of thing, so how can a Bhikkhu (Buddhist monk) do such evil?』 Then they returned to their homes, and everyone spread the word. Those who did not believe in the Buddha's teachings scolded and cursed in various ways, saying, 『We laypeople caress women's bodies, and the Shramana Shakyaputras (Buddhist renunciates, disciples of Shakyamuni) do the same. What's the difference between shaving their heads and us? They have no Shramana conduct and violate the Shramana Dharma!』 Thus, the evil reputation spread throughout the world.

Again, a Brahmin (member of the priestly class in ancient India) took his wife sightseeing and came to Udayin's room, saying, 『I want to see your room with my wife.』 Udayin said, 『You cannot enter at the same time; you can enter one after the other.』 The Brahmin said, 『If we cannot enter together, let my wife enter first.』 After the wife entered the room, Udayin did the same as before, caressing her in various ways, and it took a long time before she came out. The husband said to his wife, 『Why did it take so long? Don't you want to see other rooms?』 The wife said, 『Stop, stop! Don't say that. Just entering one room, I almost died before I came out. Why should I look at other rooms?』 The husband asked her why, and the wife answered him in detail. At that time, the Brahmin cursed, saying, 『Shramana Shakyaputras, how can you do such evil deeds?』 He entered Shravasti (name of an ancient Indian city), and in the crossroads, streets, alleys, and markets, he proclaimed everywhere, 『The Shramana Shakyaputra caressed my wife.』 Those who did not believe in the Buddha's teachings scolded and cursed in various ways, 『The Shramana Shakyaputras behave so badly, how can they call themselves pure practitioners of Brahmacharya (celibacy)?』 When the elder Bhikkhus heard this, they scolded and rebuked in various ways and reported it to the Buddha in detail. The Buddha gathered the Bhikkhus because of this matter.

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僧，問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，與諸比丘結戒，從今是戒應如是說：

「若比丘，欲盛變心，觸女人身。若捉手、若捉髮、若捉一一身份，摩著細滑，僧伽婆尸沙。」

欲盛變心者：向欲心，深發心，事幾成；變善法、無記法，墮不善處。

女人者：人女乃至初生。

觸者：身上處處種種摩觸，乃至一發。

比丘五事觸女人，僧伽婆尸沙：女、女想、人女、活女、心染，以親近情摩觸，覺而受；乃至觸發，亦如是。

五事觸女人，偷羅遮：女、女想、人女、活女、心染，不以親近情摩觸，覺而受；乃至觸發，亦如是。

女人觸比丘，亦如是。

五事觸女人不犯：女、女想、人女、活女、心染，不以親近情；而女人捉比丘，比丘作方便求脫。雖覺觸，而不受。乃至觸發亦如是。

又女，女想、女疑、女無根想、女二根想，觸，僧伽婆尸沙。

女，男想、女黃門想，觸，偷羅遮。

男，男想、男疑、男黃門想，觸，突吉羅。

男，女想、男無根想、男二根想，觸，偷羅遮。

黃門亦如是。

無根，無根想、無根疑、無根二根想、無根女想，觸，僧伽婆尸沙；無根男

【現代漢語翻譯】 現代漢語譯本： 一位僧人問優陀夷（Udayin，人名）: 『你真的這樣做了嗎？』 優陀夷回答說：『確實如此，世尊（世尊，對佛陀的尊稱）！』 佛陀種種呵責之後，告訴眾比丘（bhikkhu，佛教僧侶）: 『因為這十種利益的緣故，我為比丘們制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘，生起強烈的淫慾之心，觸控女人的身體。無論是抓手、抓頭髮、還是抓身體的任何一個部分，摩挲那些細嫩光滑之處，犯僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。』 『欲盛變心』的意思是：對於淫慾生起嚮往之心，深深地發起這種念頭，事情幾乎就要發生；將善良的法（dharma，佛法）或無記法（avyākṛta，非善非惡的狀態）轉變為不善的狀態。 『女人』的意思是：真正的人類女性，乃至剛出生的女嬰。 『觸控』的意思是：在女人身上任何地方進行各種各樣的摩擦和觸控，乃至觸控一根頭髮。 比丘在五種情況下觸控女人，犯僧伽婆尸沙：是女人、認為是女人、是人類女性、是活著的女人、心中有染污，以親近愛戀的心情去摩挲觸控，並且在觸控時感受到快樂；乃至觸控頭髮，也是如此。 在五種情況下觸控女人，犯偷蘭遮（sthūlātyaya，一種較輕的罪名）：是女人、認為是女人、是人類女性、是活著的女人、心中有染污，但不是以親近愛戀的心情去摩挲觸控，並且在觸控時感受到快樂；乃至觸控頭髮，也是如此。 女人觸控比丘，也是同樣的道理。 在五種情況下觸控女人不犯戒：是女人、認為是女人、是人類女性、是活著的女人、心中有染污，但不是以親近愛戀的心情；而是女人抓住比丘，比丘設法掙脫。雖然感覺到被觸控，但內心沒有接受這種感覺。乃至觸控頭髮也是如此。 此外，如果是女人，認為是女人、對是不是女人感到疑惑、認為是無根（paṇḍaka，指沒有效能力的人）之人、認為是雙性人，觸控，犯僧伽婆尸沙。 如果是女人，認為是男人、認為是黃門（napuṃsaka，指沒有男性效能力的人），觸控，犯偷蘭遮。 如果是男人，認為是男人、對是不是男人感到疑惑、認為是黃門，觸控，犯突吉羅（duṣkṛta，一種更輕的罪名）。 如果是男人，認為是女人、認為是無根之人、認為是雙性人，觸控，犯偷蘭遮。 黃門也是同樣的道理。 如果是無根之人，認為是無根之人、對是不是無根之人感到疑惑、認為是雙性人、認為是女人，觸控，犯僧伽婆尸沙；如果是無根之人，認為是男人

【English Translation】 English version: A monk asked Udayin (Udayin, a personal name): 'Is it true that you did this?' Udayin replied: 'It is true, World-Honored One (World-Honored One, a respectful title for the Buddha)!' After the Buddha had rebuked him in various ways, he told the bhikkhus (bhikkhu, Buddhist monks): 'For these ten benefits, I establish a precept for the bhikkhus, from now on, this precept should be stated as follows:' 'If a bhikkhu, with a mind overcome by lust, touches the body of a woman. Whether it be grasping her hand, grasping her hair, or grasping any part of her body, caressing those tender and smooth places, it is a saṃghāvaśeṣa (saṃghāvaśeṣa, a serious offense).' 'Mind overcome by lust' means: having a longing for lust, deeply initiating this thought, the matter is almost about to happen; transforming a good dharma (dharma, Buddhist teachings) or an indeterminate state (avyākṛta, a state that is neither good nor bad) into an unwholesome state. 'Woman' means: a real human female, even a newborn baby girl. 'Touching' means: performing various kinds of rubbing and touching on any part of a woman's body, even touching a single hair. A bhikkhu touching a woman in five cases, it is a saṃghāvaśeṣa: it is a woman, he perceives it as a woman, it is a human female, it is a living woman, and his mind is defiled, he caresses and touches with a feeling of intimacy and affection, and feels pleasure while touching; even touching her hair, it is the same. Touching a woman in five cases, it is a sthūlātyaya (sthūlātyaya, a lighter offense): it is a woman, he perceives it as a woman, it is a human female, it is a living woman, and his mind is defiled, but he does not caress and touch with a feeling of intimacy and affection, and feels pleasure while touching; even touching her hair, it is the same. The same principle applies when a woman touches a bhikkhu. Touching a woman in five cases is not an offense: it is a woman, he perceives it as a woman, it is a human female, it is a living woman, and his mind is defiled, but not with a feeling of intimacy and affection; instead, the woman grabs the bhikkhu, and the bhikkhu tries to break free. Although he feels the touch, his mind does not accept this feeling. Even touching her hair, it is the same. Furthermore, if it is a woman, he perceives it as a woman, he doubts whether it is a woman, he perceives it as a paṇḍaka (paṇḍaka, a person without sexual ability), he perceives it as a hermaphrodite, touching, it is a saṃghāvaśeṣa. If it is a woman, he perceives it as a man, he perceives it as a napuṃsaka (napuṃsaka, a person without male sexual ability), touching, it is a sthūlātyaya. If it is a man, he perceives it as a man, he doubts whether it is a man, he perceives it as a napuṃsaka, touching, it is a duṣkṛta (duṣkṛta, a minor offense). If it is a man, he perceives it as a woman, he perceives it as a paṇḍaka, he perceives it as a hermaphrodite, touching, it is a sthūlātyaya. The same principle applies to a napuṃsaka. If it is a paṇḍaka, he perceives it as a paṇḍaka, he doubts whether it is a paṇḍaka, he perceives it as a hermaphrodite, he perceives it as a woman, touching, it is a saṃghāvaśeṣa; if it is a paṇḍaka, he perceives it as a man

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想、無根黃門想，觸，偷羅遮。二根亦如是。

比丘與無衣女人相觸，僧伽婆尸沙；與有衣女人相觸，偷羅遮。

女人捉無衣比丘，僧伽婆尸沙；捉有衣比丘，偷羅遮。

比丘與女人俱有衣，相觸，突吉羅。

比丘捉女人衣，女人舍衣與比丘，偷羅遮。

女人捉比丘衣，比丘不捨衣與女人，突吉羅。

比丘觸死人女、非人女，偷羅遮；捉畜生女，突吉羅。

沙彌突，吉羅。

佛在舍衛城。

爾時長老優陀夷為慾火所燒，作是念：「故出不凈、觸女人身，世尊已制。今當更作方便向諸女人作粗惡語，取悅欲樂。」復掃灑房于露地坐，女人來觀，將入閉戶，皆如上說。便於房內與女人種種粗惡語，作如是問：「汝手、腳、髀、膊、腰、腹、頸、乳、頭、面、爪、發、大小便處何似？」復言：「姊妹！汝手、腳，乃至大小便處惡。」又言：「姊妹！汝手、腳，乃至大小便處好。」又問：「汝夫近汝時，云何？」又教：「汝若隨我意，與汝珍寶。」又從乞愿：「與我從事，一切天神皆證我心。」諸女人聞，喜不喜者，亦如上說。

長老比丘聞，種種呵責，以事白佛。佛以是事集比丘僧，問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比

【現代漢語翻譯】 現代漢語譯本：想，無根黃門想，觸，偷羅遮（Thullaccaya，一種較輕的罪名）。二根亦如是。

比丘（Bhikkhu，佛教僧侶）與無衣女人相觸，僧伽婆尸沙（Sanghadisesa，一種較重的罪名）；與有衣女人相觸，偷羅遮。

女人捉無衣比丘，僧伽婆尸沙；捉有衣比丘，偷羅遮。

比丘與女人俱有衣，相觸，突吉羅（Dukkata，一種較輕的罪名）。

比丘捉女人衣，女人舍衣與比丘，偷羅遮。

女人捉比丘衣，比丘不捨衣與女人，突吉羅。

比丘觸死人女、非人女，偷羅遮；捉畜生女，突吉羅。

沙彌（Sramanera，佛教沙彌）突，吉羅。

佛在舍衛城（Savatthi）。

爾時長老優陀夷（Udayi）為所燒，作是念：『故出不凈、觸女人身，世尊（世尊，對佛陀的尊稱）已制。今當更作方便向諸女人作粗惡語，取悅欲樂。』復掃灑房于露地坐，女人來觀，將入閉戶，皆如上說。便於房內與女人種種粗惡語，作如是問：『汝手、腳、髀、膊、腰、腹、頸、、、面、爪、發、大小便處何似？』復言：『姊妹！汝手、腳，乃至大小便處惡。』又言：『姊妹！汝手、腳，乃至大小便處好。』又問：『汝夫近汝時，云何？』又教：『汝若隨我意，與汝珍寶。』又從乞愿：『與我從事，一切天神皆證我心。』諸女人聞，喜不喜者，亦如上說。

長老比丘聞，種種呵責，以事白佛。佛以是事集比丘僧，問優陀夷：『汝實爾不？』答言：『實爾。世尊！』佛種種呵責已，告諸比

【English Translation】 English version: Thought, thought of a eunuch without roots, touching, Thullaccaya (a minor offense). The same applies to those with two roots.

If a Bhikkhu (Buddhist monk) touches a woman without clothes, Sanghadisesa (a serious offense); if he touches a woman with clothes, Thullaccaya.

If a woman grabs a Bhikkhu without clothes, Sanghadisesa; if she grabs a Bhikkhu with clothes, Thullaccaya.

If a Bhikkhu and a woman both have clothes and touch each other, Dukkata (a minor offense).

If a Bhikkhu grabs a woman's clothes, and the woman gives the clothes to the Bhikkhu, Thullaccaya.

If a woman grabs a Bhikkhu's clothes, and the Bhikkhu does not give the clothes to the woman, Dukkata.

If a Bhikkhu touches a dead woman or a non-human woman, Thullaccaya; if he grabs an animal female, Dukkata.

If a Sramanera (Buddhist novice) stumbles, Dukkata.

The Buddha was in Savatthi (舍衛城).

At that time, the elder Udayi (優陀夷) was burned by , and he thought: 'The World Honored One (世尊, a respectful title for the Buddha) has already prohibited intentionally emitting impurity and touching a woman's body. Now I will find another way to use coarse and evil words towards women to please my desires.' He swept the room and sat in the open ground. Women came to watch, and he brought them in and closed the door, all as described above. Then, inside the room, he spoke various coarse and evil words to the women, asking questions like: 'What are your hands, feet, thighs, arms, waist, abdomen, neck, , , face, nails, hair, and places of urination and defecation like?' He also said: 'Sisters! Your hands, feet, and even the places of urination and defecation are bad.' He also said: 'Sisters! Your hands, feet, and even the places of urination and defecation are good.' He also asked: 'What happens when your husband is close to you?' He also taught: 'If you follow my will, I will give you treasures.' He also begged: 'If you engage with me, all the gods will witness my heart.' The women who heard this, whether happy or unhappy, were also as described above.

The elder Bhikkhus heard this, and they scolded him in various ways and reported the matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (比丘僧, the community of monks) because of this matter and asked Udayi: 'Is this true?' He replied: 'It is true, World Honored One!' After the Buddha scolded him in various ways, he told the Bhik

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丘：「以十利故與諸比丘結戒，從今是戒應如是說：

「若比丘，欲盛變心，向女人粗惡語，隨淫慾法說，僧伽婆尸沙。」

是中犯者：毀、譽、乞、愿、問、反問、教。

比丘五事與女人粗惡語：女，女想，人女，活女，心染，以親近情，從譭譽乃至教，彼解者，僧伽婆尸沙；不解者，偷羅遮。

毀者：毀呰女人三處，若小、若大、形色惡。

譽者：讚歎女人三處不小、不大、形色好。

乞者：從女人乞三處：「若能與我，我能隨汝意。」

愿者：「愿得汝三處，得汝三處是福樂人。」

問者：問：「汝夫於三處中幾種行欲？幾時作？」

反問者：問：「汝夫於三處中不如是作耶？」

教者：教言：「汝以三處隨男子意，則為男子之所敬愛。」

女、女想，乃至二根、二根想，皆如上說。

又有五種：遣使、書、作相、動手、相似語。彼解者，偷羅遮；不解者，突吉羅。

比丘面與人女粗惡語，解者，僧伽婆尸沙；不解者，偷羅遮。

向非人女粗惡語，偷羅遮；向畜生女粗惡語，突吉羅。

沙彌，突吉羅(三戒竟)。

佛在舍衛城。爾時長老優陀夷為慾火所燒，作是念：「故出不凈、摩觸女身、向女人粗惡語

【現代漢語翻譯】 現代漢語譯本 丘（Chiu）：『因為這十種利益的緣故，我與各位比丘（bhikkhu，佛教僧侶）制定戒律，從今以後，這條戒律應該這樣說： 『如果比丘（bhikkhu），想要以盛大的變動之心，對女人說粗暴惡劣的話，隨著淫慾之法來說，犯者僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪）。』 其中犯戒的行為包括：譭謗、讚譽、乞求、願望、詢問、反問、教唆。 比丘（bhikkhu）在五種情況下對女人說粗暴惡劣的話：對象是女人，認為是女人，是人類的女人，是活著的女人，心中被情慾所染，以親近的情感，從譭謗讚譽一直到教唆，如果他明白自己所為，則犯僧伽婆尸沙（saṃghāvaśeṣa）；如果不明白，則犯偷羅遮（sthūlātyaya，一種罪名）。 譭謗：譭謗女人的三個部位，無論是小的、大的、還是形狀顏色醜陋的。 讚譽：讚歎女人的三個部位不小、不大、形狀顏色美好。 乞求：從女人乞求三個部位：『如果能給我，我能隨你的意願。』 願望：『希望得到你的三個部位，得到你的三個部位是幸福快樂的人。』 詢問：問：『你的丈夫在三個部位中幾種方式行淫慾？什麼時候做？』 反問：問：『你的丈夫在三個部位中不是那樣做的嗎？』 教唆：教唆說：『你用三個部位順從男人的意願，就會被男人所敬愛。』 女人、認為是女人，乃至二根（女性性器官）、認為是二根，都如上面所說。 又有五種情況：派遣使者、寫信、做出暗示的動作、動手、說相似的話。如果他明白自己所為，則犯偷羅遮（sthūlātyaya）；如果不明白，則犯突吉羅（duṣkṛta，輕罪）。 比丘（bhikkhu）當面與人類的女人說粗暴惡劣的話，如果他明白自己所為，則犯僧伽婆尸沙（saṃghāvaśeṣa）；如果不明白，則犯偷羅遮（sthūlātyaya）。 向非人類的女人說粗暴惡劣的話，犯偷羅遮（sthūlātyaya）；向畜生道的雌性說粗暴惡劣的話，犯突吉羅（duṣkṛta）。 沙彌（śrāmaṇera，佛教沙彌），犯突吉羅（duṣkṛta）（三戒結束）。 佛陀在舍衛城（Śrāvastī）。當時長老優陀夷（Udayin）被**所燒，心中這樣想：『故意排出不凈之物、摩觸女人的身體、對女人說粗暴惡劣的話』

【English Translation】 English version Chiu: 'For these ten benefits, I establish precepts with the bhikkhus (Buddhist monks). From now on, this precept should be stated as follows: 'If a bhikkhu (Buddhist monk), with a greatly disturbed mind, speaks coarse and evil words to a woman, speaking according to the ways of lust, it is a saṃghāvaśeṣa (a serious offense second only to parajika).' Among these, the offenses include: defamation, praise, begging, wishing, questioning, counter-questioning, and teaching. A bhikkhu (Buddhist monk) speaks coarse and evil words to a woman in five situations: the object is a woman, thinking it is a woman, a human woman, a living woman, with a mind stained by lust, with feelings of intimacy, from defamation to teaching. If he understands what he is doing, it is a saṃghāvaśeṣa (a serious offense); if he does not understand, it is a sthūlātyaya (a type of offense). Defamation: Defaming a woman's three parts, whether small, large, or of ugly shape and color. Praise: Praising a woman's three parts as not small, not large, and of beautiful shape and color. Begging: Begging a woman for her three parts: 'If you can give them to me, I can follow your wishes.' Wishing: 'I wish to obtain your three parts; obtaining your three parts is a blessing and happiness.' Questioning: Asking: 'In which ways does your husband engage in sexual desire with your three parts? When does he do it?' Counter-questioning: Asking: 'Does your husband not do it that way with your three parts?' Teaching: Teaching: 'If you use your three parts to comply with a man's wishes, you will be respected and loved by the man.' Woman, thinking it is a woman, even the two roots (female sexual organs), thinking it is the two roots, are all as described above. There are also five situations: sending a messenger, writing a letter, making suggestive gestures, using hands, speaking similar words. If he understands what he is doing, it is a sthūlātyaya (a type of offense); if he does not understand, it is a duṣkṛta (a minor offense). A bhikkhu (Buddhist monk) speaks coarse and evil words face-to-face with a human woman, if he understands what he is doing, it is a saṃghāvaśeṣa (a serious offense); if he does not understand, it is a sthūlātyaya (a type of offense). Speaking coarse and evil words to a non-human woman, it is a sthūlātyaya (a type of offense); speaking coarse and evil words to a female animal, it is a duṣkṛta (a minor offense). A śrāmaṇera (Buddhist novice), it is a duṣkṛta (a minor offense) (the three precepts are completed). The Buddha was in Śrāvastī. At that time, the elder Udayin was burned by **, thinking: 'Intentionally emitting impure substances, touching a woman's body, speaking coarse and evil words to a woman.'

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，佛皆已制。我今當向女人自讚供養身，取悅意樂。」又掃灑房種種如上。便於房內語女人言：「姊妹！汝供養沙門、婆羅門，乃至入禪定、得四道果，不如以淫慾供養持戒者。」諸女人聞，有喜不喜，乃至佛種種呵責，皆如上說。呵責已告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，欲盛變心，向女人自讚供養身，言：『姊妹！淫慾供養是第一供養。』僧伽婆尸沙。」

若作種種語贊欲供養身，語語突吉羅；若言：「不如以淫慾供養。」語語偷羅遮；若言：「淫慾供養是第一供養。」僧伽婆尸沙。

以五事自讚供養身：女、女想、人女、活女、心染，以親近情，言：「淫慾供養是第一供養。」解者，僧伽婆尸沙；不解者，偷羅遮。

女、女想乃至二根、二根想，遣使，乃至相似語，面與女語，向非人女、畜生女，皆如上說。

沙彌突吉羅(四戒竟)。

佛在舍衛城。爾時有長者名迦留，聰明利根，善斷人疑，舍衛城人凡有所作，乃至婚姻無不咨問，言與，便與；不與，便不與。得好者言：「由迦留故我得是好，當使迦留亦得是樂。」得惡者言：「由迦留故我得是惡，亦使迦留受是苦劇。」如是醜名、善譽充塞一國。迦留後時以信出家，諸咨問者日月

【現代漢語翻譯】 現代漢語譯本：佛陀都已經制定了戒律。我現在應當向女人自我讚美，供養我的身體，以求取她們的歡心和快樂。』然後像前面一樣打掃房間等等。就在房間里對女人們說：『姐妹們！你們供養沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），乃至進入禪定、獲得四道果，都不如用淫慾來供養持戒的人。』女人們聽了，有的歡喜，有的不歡喜，乃至佛陀種種呵責，都如前面所說。呵責完畢后，佛陀告訴眾比丘：『因為這十種利益的緣故，我為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，慾火熾盛，心意動搖，向女人自我讚美，供養自己的身體，說：『姐妹們！淫慾供養是第一供養。』犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。』 如果用各種言語讚美淫慾供養身體，每句話都犯突吉羅（Duṣkṛta，惡作罪）；如果說：『不如用淫慾供養。』每句話都犯偷蘭遮（Sthūlātyaya，粗罪）；如果說：『淫慾供養是第一供養。』犯僧伽婆尸沙。 以五種情況自我讚美供養身體：女人、女人想、人女、活女、心中有染，以親近的情感，說：『淫慾供養是第一供養。』理解其中含義的，犯僧伽婆尸沙；不理解其中含義的，犯偷蘭遮。 女人、女人想，乃至二根（ उभयव्यञ्जन，指具有男女兩性性徵的人）、二根想，派遣使者，乃至相似的言語，當面與女人說話，向非人女、畜生女，都如前面所說。 沙彌（Śrāmaṇera，小沙彌）犯突吉羅（第四條戒律結束）。 佛陀在舍衛城（Śrāvastī）。當時有一位長者名叫迦留（Kālu），聰明敏銳，善於判斷人們的疑惑，舍衛城的人們凡是有所作為，乃至婚姻，沒有不向他諮詢的，他說可以，就可行；他說不可以，就不可行。得到好處的人說：『因為迦留的緣故我才得到這些好處，應當讓迦留也得到這些快樂。』得到壞處的人說：『因為迦留的緣故我才得到這些壞處，也應當讓迦留承受這些痛苦。』這樣，壞名聲、好名聲充斥整個國家。迦留後來因為信仰而出家，那些諮詢的人們日漸稀少。

【English Translation】 English version: The Buddhas have already established the precepts. Now I should praise and offer my body to women, to gain their pleasure and delight.』 Then he would sweep the room and so on, as before. Then, inside the room, he would say to the women: 『Sisters! Your offering to Śrāmaṇas (ascetics), Brāhmaṇas (priests), even entering into meditation and attaining the four stages of enlightenment, is not as good as offering sexual desire to those who uphold the precepts.』 When the women heard this, some were pleased, some were not, and so on, and the Buddha rebuked him in various ways, as described above. After rebuking him, the Buddha told the Bhikṣus (monks): 『For these ten benefits, I establish a precept for the Bhikṣus, from now on this precept should be recited as follows:』 『If a Bhikṣu, with strong desire and a changing mind, praises and offers his body to a woman, saying: 『Sisters! Offering sexual desire is the foremost offering.』 it is a Saṃghāvaśeṣa (formal meeting to confess and suspend).』 If he uses various words to praise the offering of the body with sexual desire, each word is a Duṣkṛta (wrongdoing); if he says: 『It is not as good as offering sexual desire,』 each word is a Sthūlātyaya (serious offense); if he says: 『Offering sexual desire is the foremost offering,』 it is a Saṃghāvaśeṣa. Praising and offering the body in five ways: a woman, the thought of a woman, a human woman, a living woman, with defilement in the mind, with feelings of intimacy, saying: 『Offering sexual desire is the foremost offering.』 If he understands the meaning, it is a Saṃghāvaśeṣa; if he does not understand the meaning, it is a Sthūlātyaya. A woman, the thought of a woman, even one with two genders ( उभयव्यञ्जन, referring to a person with both male and female characteristics), the thought of one with two genders, sending a messenger, even similar words, speaking to a woman face to face, to a non-human woman, an animal woman, all as described above. A Śrāmaṇera (novice monk) commits a Duṣkṛta (the fourth precept ends). The Buddha was in Śrāvastī (a major city in ancient India). At that time, there was a householder named Kālu (Kālu), who was intelligent and sharp-witted, and good at resolving people's doubts. The people of Śrāvastī consulted him on everything they did, even marriages. If he said yes, it was done; if he said no, it was not done. Those who benefited said: 『Because of Kālu, I have received these benefits, and Kālu should also receive these pleasures.』 Those who suffered harm said: 『Because of Kālu, I have received these harms, and Kālu should also suffer these pains.』 Thus, bad reputation and good reputation filled the entire country. Later, Kālu renounced the world out of faith, and those who consulted him gradually decreased.

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更甚，乃至波斯匿王亦自親詣咨問國事，喜怒之聲轉倍於前。

時有寡婦，其女色貌邑里第一，求婚者眾，皆不許之，答言：「若就我居如子法者，乃當相與。」

時有婆羅門，財富無量，語寡婦言：「與我兒婚，汝女可得長處安樂。」答亦如初。於是婆羅門便訪眾人，誰數來往此人家者。有人語言：「沙門迦留與此家數。」即請迦留長供養之，既相狎習，便以事白：「我欲為兒求某甲女，愿屈大德為我語之。」迦留便著衣持缽，往到彼舍，寡婦即出，禮拜問訊。迦留語言：「汝可以女與某甲婚，其家饒富，必得安樂。」答由如初。迦留復言：「若不與者，此女后大，必當委叛。何為失女，又去好婿？」寡婦聞此，僶俯從許。迦留還報，即便成婚。其後夫家遇婦甚苦，遣信白母：「愿語夫家，小得閑樂。」母報女言：「須迦留來，當使語之。」迦留後日到寡婦家，寡婦具白女之辛苦：「婚本相由，愿為語之。」迦留答言：「此女無福，致此苦劇。若有福者，何緣至此？我沙門法，不應知人此世俗事。」寡婦罵言：「先知人事，今云不應。如此惡人終令不吉！」種種咒罵，言辭苦切。鄰人聞之，咸來諫言：「汝女薄相，致此苦劇。何豫沙門，而苦咒罵？」寡婦答言：「汝豈不知，由此沙門使我稚女致此苦劇

【現代漢語翻譯】 現代漢語譯本： 更甚的是，乃至波斯匿王（Prasenajit，古代憍薩羅國國王）也親自前去諮詢國家大事，（迦留）表達喜怒的聲音比之前更加誇張。

當時有個寡婦，她的女兒容貌是當地第一，求婚的人很多，但她都不答應，回答說：『如果願意到我家居住，像兒子一樣對待我的，我才願意把女兒嫁給他。』

當時有個婆羅門（Brahmin，古印度僧侶階層），財富無數，對寡婦說：『把你的女兒嫁給我的兒子，你的女兒就可以長久地享受安樂。』寡婦的回答和之前一樣。於是婆羅門便打聽眾人，誰經常來往這家。有人說：『沙門（Shramana，指修行者）迦留經常來這家。』於是就邀請迦留長期供養他，彼此熟悉后，便把事情告訴他：『我想為兒子求娶某家的女兒，希望您能屈尊為我說說。』迦留便穿上衣服，拿著缽，前往寡婦家，寡婦立刻出來，禮拜問候。迦留說：『你可以把女兒嫁給某家，他們家很富有，一定能得到安樂。』寡婦的回答和之前一樣。迦留又說：『如果不嫁，這女兒長大后，一定會背叛你。為什麼既失去女兒，又失去好女婿呢？』寡婦聽了這些話，勉強答應了。迦留回去回覆了婆羅門，他們就成了婚。之後，夫家對這個女子非常苛刻，女子寫信告訴母親：『希望您跟夫家說說，讓我稍微得到些空閑和快樂。』母親回覆女兒說：『等迦留來，我讓他去說。』迦留後來到了寡婦家，寡婦詳細地說了女兒的辛苦：『這樁婚事本來是由你促成的，希望你能去說說。』迦留回答說：『這女子沒有福氣，才導致這樣的痛苦。如果有福氣，怎麼會到這種地步？我作為沙門，不應該知道人間的這些俗事。』寡婦罵道：『先前知道人事，現在卻說不應該知道。像你這樣的惡人，終究不會有好結果！』種種咒罵，言辭非常激烈。鄰居們聽到了，都來勸解說：『是你女兒命不好，才導致這樣的痛苦。這和沙門有什麼關係，你何必這樣咒罵？』寡婦回答說：『你們難道不知道，就是因為這個沙門，才使我的女兒遭受這樣的痛苦！』

【English Translation】 English version: Moreover, even King Prasenajit (King of Kosala in ancient India) personally went to consult him on state affairs, and his expressions of joy and anger were even more exaggerated than before.

At that time, there was a widow whose daughter was the most beautiful in the village. Many sought her hand in marriage, but she refused them all, saying, 'Only if someone is willing to live in my house and treat me like a son, will I consider marrying my daughter to him.'

At that time, there was a Brahmin (a member of the priestly class in ancient India) with immeasurable wealth, who said to the widow, 'If you marry your daughter to my son, she will be able to enjoy lasting peace and happiness.' The widow's answer was the same as before. So the Brahmin inquired among the people who frequently visited this household. Someone said, 'The Shramana (wandering ascetic) Kalu often comes to this house.' So he invited Kalu to be his long-term guest and provide him with offerings. After they became familiar with each other, he told him the matter: 'I want to seek the hand of so-and-so's daughter for my son, and I hope you can condescend to speak on my behalf.' Kalu then put on his robes, took his bowl, and went to the widow's house. The widow immediately came out, bowed, and greeted him. Kalu said, 'You can marry your daughter to so-and-so's family. They are very wealthy, and she will surely find happiness.' The widow's answer was the same as before. Kalu added, 'If you don't marry her off, this daughter will surely rebel against you when she grows up. Why lose both your daughter and a good son-in-law?' Upon hearing these words, the widow reluctantly agreed. Kalu returned and reported to the Brahmin, and they got married. Later, the husband's family treated the woman very harshly, and she sent a letter to her mother, saying, 'Please speak to my husband's family so that I can have some peace and happiness.' The mother replied to her daughter, 'Wait for Kalu to come, and I will have him speak to them.' Later, Kalu came to the widow's house, and the widow told him in detail about her daughter's hardships: 'This marriage was originally brought about by you, so I hope you can speak on her behalf.' Kalu replied, 'This woman has no good fortune, which is why she is suffering so much. If she had good fortune, how could she have come to this? As a Shramana, I should not know about these worldly affairs.' The widow cursed him, saying, 'You knew about these matters before, but now you say you shouldn't know. A wicked person like you will never have a good end!' She cursed him in various ways, and her words were very harsh. The neighbors heard this and came to勸解, saying, 'It is your daughter's bad fate that has led to this suffering. What does it have to do with the Shramana? Why are you cursing him so bitterly?' The widow replied, 'Don't you know that it is because of this Shramana that my young daughter is suffering so much!'

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。」時不信樂佛法者，皆作是言：「汝信沙門，女受此苦。若複用其語，方當劇是。」復呵罵言：「我等白衣行媒嫁法，沙門釋子亦復如是。徒剃此頭，著壞色衣！所行如此，與我何異？」於是惡名流佈遠近。諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問迦留：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，行媒法，僧伽婆尸沙。」

爾時舍衛城中諸豪姓，欲得年長童女共行私通；恥自宣意，因無行人，便語六群比丘：「汝可為我宣此意旨。若須物者，一日一宿乃至一會，為須幾許？」六群比丘即詣諸女，具以意問。有人見之，皆共譏論：「沙門釋子凈修梵行，而今云何行此惡業？構合邪非，白衣所恥！此諸沙門無有慚愧！」諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，行媒法，若為私通事，持男意至女邊，持女意至男邊，乃至一交會，僧伽婆尸沙。」

有十種女、十種男。十種女者：父母所護、兄姊所護、親里所護、自護、法護、自任、衣物

【現代漢語翻譯】 現代漢語譯本：當時不信奉佛法的人，都這樣說：『你相信沙門（出家修行的人），女兒才受這種苦。如果再聽從他們的話，痛苦將會更加嚴重。』又呵斥謾罵說：『我們這些在家之人還懂得行媒嫁之法，這些沙門釋子（佛教出家人）也做同樣的事。白白剃了頭，穿著染壞了顏色的衣服！所作所為如此，與我們有什麼區別？』於是惡名流傳得很廣。各位長老比丘聽說了，種種呵責，將迦留帶到佛陀那裡，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，問迦留：『你真的做了這樣的事嗎？』迦留回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，做媒人的事情，犯僧伽婆尸沙（僧殘罪）。』 當時舍衛城中的各位豪門大姓，想要找年長的童女進行私通；但又不好意思自己表達意願，因為沒有合適的人，就對六群比丘說：『你們可以為我傳達這個意思。如果需要什麼東西，一天一夜甚至一次相會，需要多少？』六群比丘就去到各位女子那裡，詳細地詢問她們的意願。有人看見了，都一起譏諷議論：『沙門釋子應該清凈修行梵行，現在怎麼能做這種惡業？撮合邪淫之事，這是連在家之人都感到羞恥的！這些沙門沒有一點慚愧之心！』各位長老比丘聽說了，種種呵責，將六群比丘帶到佛陀那裡，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的做了這樣的事嗎？』六群比丘回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『從今以後這條戒律應該這樣說：』 『如果比丘，做媒人的事情，如果是爲了私通之事，將男子的意思帶到女子那裡，將女子的意思帶到男子那裡，甚至促成一次交合，犯僧伽婆尸沙（僧殘罪）。』 有十種女子、十種男子。十種女子是：父母所守護的、兄姊所守護的、親戚所守護的、自己守護的、以佛法守護的、自作主張的、有衣物

【English Translation】 English version: At that time, those who did not believe in the Buddha's teachings all said, 'You believe in the Shramanas (ascetics), and your daughter suffers this hardship. If you listen to their words again, the suffering will be even more severe.' They also scolded and cursed, saying, 'We laypeople still know the proper way of matchmaking, but these Shramana Shakyaputras (Buddhist monks) are doing the same thing. They shave their heads for nothing and wear discolored robes! Their actions are like this, what difference is there between them and us?' Thus, the bad reputation spread far and wide. When the elder Bhikshus (monks) heard about it, they rebuked him in various ways and brought Kāludāyin to the Buddha, reporting the matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monastic community) because of this matter and asked Kāludāyin, 'Is it true that you did such a thing?' Kāludāyin replied, 'It is true, World Honored One!' After the Buddha rebuked him in various ways, he told the Bhikshus, 'For these ten benefits, I establish precepts for the Bhikshus. From now on, this precept should be stated as follows:' 'If a Bhikshu acts as a matchmaker, it is a Sanghavasesa (an offense requiring a meeting of the Sangha for absolution).' At that time, the wealthy and powerful families in Shravasti wanted to have illicit affairs with older girls; but they were embarrassed to express their intentions themselves. Because there was no one to act as an intermediary, they said to the Group of Six Bhikshus, 'You can convey this intention for me. If you need anything, how much is needed for one day and one night, or even for one meeting?' The Group of Six Bhikshus then went to the girls and asked them about their intentions in detail. When people saw this, they all ridiculed and criticized, 'The Shramana Shakyaputras should be purely practicing Brahmacharya (celibacy), how can they now do such evil deeds? Arranging improper sexual relations is something that even laypeople are ashamed of! These Shramanas have no sense of shame!' When the elder Bhikshus heard about it, they rebuked them in various ways and brought the Group of Six Bhikshus to the Buddha, reporting the matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter and asked the Group of Six Bhikshus, 'Is it true that you did such a thing?' The Group of Six Bhikshus replied, 'It is true, World Honored One!' After the Buddha rebuked them in various ways, he told the Bhikshus, 'From now on, this precept should be stated as follows:' 'If a Bhikshu acts as a matchmaker, if it is for the sake of illicit affairs, carrying the man's intention to the woman's side, carrying the woman's intention to the man's side, even facilitating one act of intercourse, it is a Sanghavasesa (an offense requiring a meeting of the Sangha for absolution).' There are ten types of women and ten types of men. The ten types of women are: those protected by their parents, those protected by their siblings, those protected by their relatives, those who protect themselves, those protected by the Dharma, those who are independent, those who have clothing

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、共誓、有主、作信。

父母所護者：女有父母，父母能與、能奪。兄姊、親里亦如是。

自護者：自得自在，自與、自奪。

法護者：正法出家，修行梵行。

自任者：自隨所樂。

衣物者：受他衣物。

共誓者：與人要誓。

有主者：女人屬夫。

作信者：受他片致，要一日、一月，乃至一交會。

十種男亦如是。

若比丘受父母所護男語，突吉羅；語父母所護女乃至作信女，偷羅遮；不許，還報，偷羅遮；許，還報，僧伽婆尸沙。

若比丘，受父母所護男語，語父母所護女，女言：「可語我父母。」比丘以此語還報，偷羅遮；父母所護男，又令比丘語彼女父母，受此語，突吉羅；語彼女父母及不許，還報，偷羅遮；許，還報，僧伽婆尸沙。

受父母所護男語，語兄姊親里所護女亦如是。乃至受作信男語，語父母所護女乃至語作信女亦如是。若比丘受父母所護女乃至作信女語，語父母所護男乃至語作信男亦如是。

有六種語：自、使、書、使使、相似語、相。

若比丘受自語，自語彼，自還報，僧伽婆尸沙。

若比丘受自語，使語彼，自還報；受自語，自語彼，使還報；受自語，使語彼，使還報，皆僧伽婆尸沙。

【現代漢語翻譯】 現代漢語譯本 共有十種情況（導致僧伽婆尸沙）：共誓（共同發誓）、有主（有丈夫的女子）、作信（約定好時間的女子）。 父母所護者：女子有父母，父母能夠給予（婚姻），也能夠阻止（婚姻）。兄姊、親戚也是如此。 自護者：自己能夠做主，自己給予（承諾），自己取消（承諾）。 法護者：爲了正法出家，修行梵行（清凈的行為）。 自任者：自己隨心所欲。 衣物者：接受他人的衣物。 共誓者：與他人有要約誓言。 有主者：女子屬於丈夫。 作信者：接受他人的片面約定，約定一天、一個月，乃至一次交會。 這十種男子的情況也是如此。 如果比丘接受父母所保護的男子的話語，犯突吉羅（輕罪）；如果對比丘接受父母所保護的女子的話語，乃至接受作信女的話語，犯偷蘭遮（中等罪）；如果不允許，還回報信，犯偷蘭遮；如果允許，還回報信，犯僧伽婆尸沙（重罪）。 如果比丘，接受父母所保護的男子的話語，對比丘接受父母所保護的女子的話語，女子說：『可以告訴我父母。』比丘將這些話還回報信，犯偷蘭遮；父母所保護的男子，又讓比丘告訴她的父母，接受這些話語，犯突吉羅；告訴她的父母並且不允許，還回報信，犯偷蘭遮；允許，還回報信，犯僧伽婆尸沙。 接受父母所保護的男子的話語，對比丘接受兄姊親戚所保護的女子也是如此。乃至接受作信男的話語，對比丘接受父母所保護的女子乃至接受作信女也是如此。如果比丘接受父母所保護的女子乃至作信女的話語，對比丘接受父母所保護的男子乃至作信男也是如此。 有六種傳話方式：親自（自）、指使（使）、書信（書）、指使他人（使使）、相似的語言（相似語）、暗示（相）。 如果比丘接受親自傳話，親自告訴對方，親自還回報信，犯僧伽婆尸沙。 如果比丘接受親自傳話，指使他人告訴對方，親自還回報信；接受親自傳話，親自告訴對方，指使他人還回報信；接受親自傳話，指使他人告訴對方，指使他人還回報信，都犯僧伽婆尸沙。

【English Translation】 English version There are ten situations (leading to Sanghavasesa): those who have made a joint vow, those who have a master (married women), and those who have made an appointment (women with whom a time has been agreed upon). Those protected by parents: A woman has parents who can give (in marriage) and can prevent (marriage). The same applies to siblings and relatives. Those who protect themselves: They can make their own decisions, give (promises) themselves, and cancel (promises) themselves. Those protected by the Dharma: Those who have left home for the sake of the Righteous Dharma, practicing Brahma-faring (pure conduct). Those who are self-reliant: Those who follow their own desires. Those who receive clothing: Those who receive clothing from others. Those who have made a joint vow: Those who have made a vow with others. Those who have a master: A woman belongs to her husband. Those who have made an appointment: Those who have accepted a one-sided agreement from others, agreeing to a day, a month, or even a single encounter. The same applies to these ten types of men. If a Bhikkhu receives the words of a man protected by his parents, he commits a Dukkritta (minor offense); if a Bhikkhu receives the words of a woman protected by her parents, even up to receiving the words of a woman who has made an appointment, he commits a Thullaccaya (moderate offense); if it is not allowed, and he reports back, he commits a Thullaccaya; if it is allowed, and he reports back, he commits a Sanghavasesa (major offense). If a Bhikkhu receives the words of a man protected by his parents, and the Bhikkhu speaks to a woman protected by her parents, and the woman says: 'You can tell my parents.' If the Bhikkhu reports these words back, he commits a Thullaccaya; if the man protected by his parents then has the Bhikkhu tell her parents, and he receives these words, he commits a Dukkritta; if he tells her parents and it is not allowed, and he reports back, he commits a Thullaccaya; if it is allowed, and he reports back, he commits a Sanghavasesa. Receiving the words of a man protected by his parents, and the Bhikkhu speaks to a woman protected by her siblings or relatives is also the same. Even receiving the words of a man who has made an appointment, and the Bhikkhu speaks to a woman protected by her parents, even up to speaking to a woman who has made an appointment, is also the same. If a Bhikkhu receives the words of a woman protected by her parents, even up to a woman who has made an appointment, and the Bhikkhu speaks to a man protected by his parents, even up to a man who has made an appointment, it is also the same. There are six ways of conveying messages: personally (self), instructing (instruct), by letter (letter), instructing another to instruct (instruct instruct), similar words (similar words), and implication (implication). If a Bhikkhu receives a message personally, tells the other person personally, and reports back personally, he commits a Sanghavasesa. If a Bhikkhu receives a message personally, instructs another to tell the other person, and reports back personally; receives a message personally, tells the other person personally, and instructs another to report back; receives a message personally, instructs another to tell the other person, and instructs another to report back, all commit a Sanghavasesa.

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受自語，乃至相語彼，相還報亦如是。若比丘乃至受相語亦如是。

若比丘為人男，人女邊行媒法，僧伽婆尸沙；人男，非人女邊行媒法，偷羅遮；人男，畜生女邊行媒法，突吉羅。為人女亦如是。

為非人男，人女邊行媒法，偷羅遮；畜生男，人女邊行媒法，突吉羅。為人女，黃門邊行媒法，突吉羅。

若比丘，為男借女、為女借男長使，偷羅遮。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

不犯者：為和合故(五戒竟)。

佛在舍衛城。爾時阿荼髀邑諸比丘自乞作房，從諸居士求車、求車直，求人、求人直，材、木、草、竹，皆從求索。居士厭之，見皆逃避。諸比丘乞不復能得，便自斫伐草木，掘地取土。

有一大德比丘自斫神樹，樹神小兒時戲樹間，斫斷其指。樹神痛惱便興惡意，欲來打之；復作是念：「此大威德，若我打者，或以之死，使我長夜受諸苦惱。」又作是念：「世尊今在此城，當往白之，佛有教敕我當奉行。」即詣祇桓，具以白佛。爾時世尊讚歎樹神：「善哉，善哉！汝所念善！今此比丘實有威德，若當打者，必受苦報。」復告樹神：「某處有大樹未有所屬，汝可依之。」受教即往。

於是世尊漸漸遊行到阿荼髀邑。長老大迦葉晨朝

【現代漢語翻譯】 現代漢語譯本： 如果（比丘）自己接受，乃至（通過）相互交談告訴對方，對方也同樣回覆。如果比丘乃至接受（這樣的）相互交談也是如此。（犯僧伽婆尸沙罪）

如果比丘為男人和女人之間做媒，犯僧伽婆尸沙罪（僧團殘罪）；為男人和非人（指夜叉、龍等）的女人之間做媒，犯偷蘭遮罪；為男人和畜生道的女人之間做媒，犯突吉羅罪。為女人做媒也是如此。

為非人（指夜叉、龍等）的男人和女人之間做媒，犯偷蘭遮罪；為畜生道的男人和女人之間做媒，犯突吉羅罪。為女人和黃門（指太監或性功能不全者）之間做媒，犯突吉羅罪。

如果比丘為男人借女人，或為女人借男人做長期的奴僕，犯偷蘭遮罪。

比丘尼也同樣（適用以上戒律）。式叉摩那（正學女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅罪。

不犯的情況：爲了（男女雙方）和合。（五戒結束）

佛陀住在舍衛城（Śrāvastī）。當時，阿荼髀邑（Āṭavī）的比丘們自己請求建造房屋，從各位居士那裡索要車、車費，索要人、人工費，木材、草、竹子，都向他們索取。居士們厭煩他們，見到他們都逃避。比丘們乞討不再能夠得到，便自己砍伐草木，挖掘土地取土。

有一位大德比丘自己砍伐神樹，樹神小時候在樹間嬉戲，（比丘）砍斷了它的手指。樹神痛苦惱怒，便生起惡意，想要打他；又這樣想：『這位（比丘）有很大的威德，如果我打他，或許會因此而死，使我長夜遭受各種苦惱。』又這樣想：『世尊現在在這座城裡，應當前去稟告他，佛陀有什麼教導我應當奉行。』隨即前往祇桓（Jetavana），詳細地向佛陀稟告了情況。當時世尊讚歎樹神：『好啊，好啊！你所想的很好！現在這位比丘確實有威德，如果打了他，必定會受到苦報。』又告訴樹神：『某處有一棵大樹還沒有歸屬，你可以依附它。』（樹神）接受教導后就前往了。

於是世尊漸漸來到阿荼髀邑（Āṭavī）。長老摩訶迦葉（Mahākāśyapa）清晨

【English Translation】 English version: If a Bhikkhu receives himself, or even speaks to another, and that other responds in kind, it is the same. If a Bhikkhu even receives such mutual speech, it is the same. (Sanghādisesa)

If a Bhikkhu acts as a matchmaker between a man and a woman, it is a Sanghādisesa offense; if he acts as a matchmaker between a man and a non-human female, it is a Thullaccaya offense; if he acts as a matchmaker between a man and an animal female, it is a Dukkaṭa offense. It is the same for a woman.

If he acts as a matchmaker between a non-human male and a human female, it is a Thullaccaya offense; if he acts as a matchmaker between an animal male and a human female, it is a Dukkaṭa offense. If he acts as a matchmaker between a woman and an eunuch, it is a Dukkaṭa offense.

If a Bhikkhu lends a woman to a man or a man to a woman as a long-term servant, it is a Thullaccaya offense.

The same applies to a Bhikkhuni. For a Sikkhamānā (probationary nun), a Sāmaṇera (male novice), or a Sāmaṇerī (female novice), it is a Dukkaṭa offense.

There is no offense if it is for the sake of reconciliation. (End of the five precepts)

The Buddha was residing in Śrāvastī (舍衛城). At that time, the Bhikkhus in Āṭavī (阿荼髀邑) were requesting to build houses for themselves, asking the laypeople for carts, cart fees, people, labor costs, timber, grass, and bamboo, all of which they demanded. The laypeople were weary of them and avoided them whenever they saw them. The Bhikkhus could no longer obtain what they begged for, so they themselves cut down grass and trees and dug up earth.

There was a great elder Bhikkhu who himself cut down a sacred tree. The tree spirit, as a child, used to play among the trees, and (the Bhikkhu) cut off its finger. The tree spirit, in pain and anger, conceived evil intentions and wanted to strike him; but then he thought: 'This (Bhikkhu) has great power. If I strike him, I might die as a result, causing me to suffer various torments for a long time.' He also thought: 'The World-Honored One is now in this city. I should go and report to him. I will follow whatever the Buddha instructs.' He then went to Jetavana (祇桓) and reported the situation to the Buddha in detail. At that time, the World-Honored One praised the tree spirit: 'Good, good! Your thoughts are good! This Bhikkhu indeed has power. If you were to strike him, you would certainly suffer the consequences.' He further told the tree spirit: 'In a certain place, there is a large tree that does not yet belong to anyone. You can rely on it.' Having received the instruction, (the tree spirit) went there.

Then the World-Honored One gradually arrived at Āṭavī (阿荼髀邑). The elder Mahākāśyapa (摩訶迦葉) in the early morning

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著衣持缽入城乞食，居士見之悉皆逃走；迦葉怪之，問於行人。行人答言：「此諸比丘造作房舍，乞求無厭。邑人患苦，所以見仁皆悉逃走。」迦葉食后還到佛所以事白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等應修少欲知足，不應多事乞求無厭。」

又告比丘：「乃過去世，于恒水邊，有一仙人住于石窟。爾時龍王日從水出，以身七匝圍繞仙人，舒頭在上，下向敬視。仙人後時遊行人間，弟子守窟，龍亦如前日來恭敬，弟子怖畏即大羸瘦。我于爾時行菩薩道，游恒水邊，見其如此即問其故，具答如是。我復問言：『汝今欲不復見龍耶？』答言：『爾！』又問：『汝見龍嚥下有何等物？』答言：『有摩尼珠。』吾復語言：『龍若來時，汝便合掌向龍作如是語：「我今須汝嚥下摩尼。愿以施我！」』爾時仙人弟子聞我語已，龍從水出，便從索之。龍聞乞珠，不前不卻，默然而住。

「時仙人弟子，復為龍王說此偈言：

「『龍王今須汝，　　嚥下摩尼珠， 　　意甚愛樂之，　　如何默無言？』

「龍即以偈答：

「『我一切所須，　　皆由此珠得， 　　汝今從吾乞，　　永絕不復來。 　　如火急爆聲，　　使人心恐懼。 　　我今聞

【現代漢語翻譯】 現代漢語譯本 （比丘）穿著僧衣，拿著缽，進入城中乞食，（城中的）居士們看見他們都逃走了。迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）對此感到奇怪，便詢問路人。路人回答說：『這些比丘建造房舍，乞求沒有厭足的時候。城裡的人們為此感到憂愁痛苦，所以看見你們都逃走了。』迦葉吃完飯後回到佛陀（Buddha，覺悟者）那裡，將這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』（比丘們）回答說：『確實如此，世尊（Bhagavan，佛陀的尊稱）！』佛陀種種呵責他們：『你們應當修習少欲知足，不應該多事乞求沒有厭足的時候。』

佛陀又告訴比丘們：『在過去世，在恒河（Ganges）邊，有一位仙人住在石窟中。當時龍王（Nāga-rāja，蛇神之王）每天從水中出來，用身體纏繞仙人七圈，伸出頭在上面，低下頭恭敬地看著他。仙人後來到人間**，他的弟子守著石窟，龍王也像之前一樣每天來恭敬（仙人的弟子），（仙人的）弟子感到害怕，因此變得非常瘦弱。我當時在修行菩薩道（Bodhisattva-path，通往成佛的道路），在恒河邊遊歷，看見這種情況，就詢問他原因，他詳細地回答了我。我又問他說：『你現在不想再見到龍了嗎？』他回答說：『是的！』我又問：『你看見龍的咽喉下有什麼東西嗎？』他回答說：『有一顆摩尼珠（maṇi-jewel，如意寶珠）。』我於是告訴他：『龍如果來的時候，你就合掌向龍這樣說：「我現在需要你咽喉下的摩尼珠，希望你把它施捨給我！」』當時仙人的弟子聽了我的話，龍從水中出來，（仙人的弟子）便向龍索要摩尼珠。龍聽見（仙人的弟子）乞求寶珠，不向前也不後退，沉默地站在那裡。

『當時仙人的弟子，又為龍王說了這首偈語：

『龍王現在需要你，咽喉下的摩尼珠，心中非常喜愛它，為什麼沉默不說話？』

『龍王於是用偈語回答：

『我一切所需要的，都是由此寶珠得到的，你現在向我乞求它，（我若給了你）就永遠不能再來了。就像火突然爆裂的聲音，使人心生恐懼。我現在聽見（你向我乞求寶珠）』

【English Translation】 English version Clad in robes and carrying alms bowls, (the monks) entered the city to beg for food, and the laypeople (Upasaka, a lay follower of Buddhism) all fled upon seeing them. Kāśyapa (Kāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) found this strange and inquired of a passerby. The passerby replied, 'These monks are building houses and begging without end. The people of the city are troubled and distressed by this, so they all flee upon seeing you.' After eating, Kāśyapa returned to the Buddha (Buddha, the awakened one) and reported this matter to him. Because of this, the Buddha gathered the assembly of monks and asked them, 'Is it true that you are doing this?' (The monks) replied, 'It is true, World-Honored One (Bhagavan, an epithet for the Buddha)!' The Buddha rebuked them in various ways, 'You should cultivate contentment with few desires and not be greedy and insatiable in your begging.'

The Buddha further told the monks, 'In the past, by the Ganges River (Ganges), there was a hermit living in a stone cave. At that time, the Dragon King (Nāga-rāja, king of serpent deities) would emerge from the water every day, coil his body around the hermit seven times, extend his head above, and look down at him with reverence. Later, when the hermit went to **the human realm, his disciple guarded the cave, and the Dragon King came to pay his respects to (the hermit's disciple) every day as before. (The hermit's) disciple was frightened and became very emaciated. At that time, I was practicing the Bodhisattva path (Bodhisattva-path, the path to enlightenment), traveling by the Ganges River, and when I saw this situation, I asked him the reason. He answered me in detail. I then asked him, 'Do you not want to see the dragon anymore?' He replied, 'Yes!' I further asked, 'Do you see anything in the dragon's throat?' He replied, 'There is a mani-jewel (maṇi-jewel, wish-fulfilling jewel).' I then told him, 'When the dragon comes, you should join your palms and say to the dragon, "I now need the mani-jewel in your throat. I hope you will give it to me!"' At that time, the hermit's disciple heard my words, and when the dragon emerged from the water, (the hermit's disciple) asked the dragon for the mani-jewel. Upon hearing (the hermit's disciple) begging for the jewel, the dragon neither advanced nor retreated, but stood there silently.

'At that time, the hermit's disciple spoke this verse to the Dragon King:

'Dragon King, I now need the mani-jewel in your throat, my heart greatly desires it, why do you remain silent?'

'The Dragon King then replied with a verse:

'All that I need is obtained from this jewel, if you now beg it from me, (if I give it to you) I will never be able to come again. Like the sudden bursting sound of fire, it causes fear in people's hearts. I now hear (you begging for the jewel)'

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汝言，　　惶怖逾於是。』」

於是世尊引古說偈：

「乞者人不愛，　　數則致怨憎。 　龍王聞乞聲，　　一去不復還。」

又告比丘：「龍王受自然業報，猶尚不喜聞于乞聲。今諸居士營求孜孜，困苦所得，汝等云何數數從乞？」

又告比丘：「吾昔一時在舍衛城，有比丘安居竟，來至我所。我時問言：『何處安居，安居安隱，乞食易得，道路不疲耶？』彼答我言：『在雪山脅林下安居，安居安隱，乞食易得，行路不疲。唯患眾鳥夜鳴所亂，不得專一坐禪思惟。』我問比丘：『汝等今猶樂彼林不？』答言：『甚樂！』我言：『汝便還彼，眾鳥暮來，合掌向言：「我今須汝毛羽，可以見與。」中夜、后夜亦復如是。』比丘受教，如敕從乞。於是眾鳥夜共議言：『今此比丘從我等乞，為當與不？』皆曰不可，便飛而去，永不復還。」告諸比丘：「鳥猶不喜聞有乞聲，況於人乎？」

又告比丘：「過去世時，有迦夷國王，好喜佈施，給諸窮乏。時有梵志，王甚愛重，未嘗從王有所求乞。爾時彼王為說偈言：

「『人皆從遠來，　　無方從吾乞； 　　而汝今在此，　　不求有何意？』

「梵志即以偈答：

「『乞者人不喜，　　不與致怨憎； 　　所以默無求，　　恐離親愛情

【現代漢語翻譯】 現代漢語譯本： 『你說的情況，比這還要令人惶恐。』

於是世尊引用古代的偈語說：

『乞討的人不被人喜歡，次數多了就會招致怨恨。 龍王聽到乞討的聲音，就會一去不復返。』

世尊又告訴比丘們：『龍王承受著自然的業報，尚且不喜歡聽到乞討的聲音。現在這些在家居士辛勤勞作，困苦得來財物，你們怎麼能屢次向他們乞討呢？』

世尊又告訴比丘們：『過去有一次，我住在舍衛城（Śrāvastī，古印度城市）。有比丘結束了安居（vassa，雨季的閉關修行），來到我這裡。我當時問他們：「你們在哪裡安居？安居生活是否安穩？乞食是否容易？路途是否疲憊？」他們回答我說：「我們在雪山（Himālaya，喜馬拉雅山脈）山腳下的樹林里安居，安居生活安穩，乞食容易，路途也不疲憊。只是苦於眾鳥夜晚鳴叫，擾亂我們的清修，無法專心坐禪思惟。」我問比丘們：「你們現在還喜歡那片樹林嗎？」他們回答說：「非常喜歡！」我說：「你們就回到那裡去，等眾鳥傍晚來的時候，合掌對它們說：「我現在需要你們的羽毛，可以給我一些嗎？」半夜和後半夜也像這樣乞討。」比丘們接受了教誨，按照我的吩咐去乞討。於是眾鳥在夜晚共同商議說：「現在這些比丘向我們乞討，我們應該給他們嗎？」大家都說不可以，便飛走了，永遠不再回來。」我告訴各位比丘：「鳥尚且不喜歡聽到乞討的聲音，更何況是人呢？」』

世尊又告訴比丘們：『過去世的時候，有一位迦夷國王（Kāśī，古印度地名），喜歡佈施，供給那些貧窮困乏的人。當時有一位婆羅門（Brahmin），國王非常喜愛和尊重他，但這位婆羅門從未向國王有所求乞。當時國王為他說偈語道：

『人們都從遠方來，想方設法向我乞討； 而你現在就在這裡，什麼都不求是什麼意思？』

婆羅門隨即用偈語回答：

『乞討的人不被人喜歡，不給他們東西就會招致怨恨； 所以我才沉默不求，害怕失去親愛之情。』

【English Translation】 English version: 『What you describe is even more terrifying than that.』

Then the World-Honored One quoted an ancient verse:

『Beggars are not loved, repeated requests lead to resentment. When the Dragon King hears the sound of begging, he leaves and never returns.』

The World-Honored One further told the Bhikkhus (monks): 『The Dragon King, subject to the retribution of natural karma, still dislikes hearing the sound of begging. Now, these laypeople diligently strive and toil to earn their possessions. How can you repeatedly beg from them?』

The World-Honored One further told the Bhikkhus: 『Once, in the past, I was in Śrāvastī (ancient Indian city). Some Bhikkhus, having completed their vassa (rainy season retreat), came to me. I asked them, 「Where did you spend your retreat? Was the retreat peaceful? Was it easy to obtain alms? Was the journey tiring?」 They replied, 「We spent our retreat at the foot of the Himālaya (Himalayan mountain range), in a forest. The retreat was peaceful, it was easy to obtain alms, and the journey was not tiring. However, we were troubled by the noise of the birds at night, which disturbed our practice and prevented us from concentrating on meditation and contemplation.」 I asked the Bhikkhus, 「Do you still enjoy that forest?」 They replied, 「Very much!」 I said, 「Then return there. When the birds come in the evening, join your palms and say to them, 『I now need your feathers. Can you give me some?』」 Beg in this way in the middle of the night and in the later part of the night as well.」 The Bhikkhus accepted the teaching and begged as I had instructed. Thereupon, the birds conferred together at night, saying, 「These Bhikkhus are now begging from us. Should we give them feathers or not?」 They all said no, and flew away, never to return.』 I told the Bhikkhus, 『Even birds do not like to hear the sound of begging, how much more so do people?』

The World-Honored One further told the Bhikkhus: 『In the past, there was a King of Kāśī (ancient Indian region), who delighted in giving alms to the poor and needy. At that time, there was a Brahmin (priest), whom the king greatly loved and respected, but this Brahmin had never asked anything of the king. Then the king spoke this verse to him:

『People come from afar, seeking every means to beg from me; But you are here, not asking for anything. What is the reason?』

The Brahmin then replied with a verse:

『Beggars are not liked, and not giving leads to resentment; Therefore, I remain silent and ask for nothing, fearing the loss of affection.』

---

。』

「王復說偈：

「『智者不惡乞，　　思聞來求聲； 　　況汝所親愛，　　豈容有吝心！ 　　守貧愧有求，　　應得處不取， 　　喪人虛心福，　　而自困於己； 　　安貧不恥求，　　應得處便取， 　　既成人之善，　　而自長安樂。 　　乞非傷德行，　　亦無身口過， 　　損有以補無，　　何為而不索？』

「梵志復以偈答：

「『賢人不言乞，　　言乞必不賢， 　　默然不有求，　　是謂為大人。』

「時王聞說賢人之偈，心大歡喜，即以牛王一頭，及余千牛而施與之。」告諸比丘：「王與梵志雖相愛重，猶難有求；況諸居士，于汝無愛而多求乎？」

又告比丘：「昔有族姓子，名羅吒波羅，父母重愛；自以出家，不從父母有所求索。時父母亦以偈問：

「『人皆從遠來，　　無方從吾乞。 　　汝親吾愛子，　　不求有何意？』

「羅吒波羅即以偈答：

「『乞者人不喜，　　不與致怨憎。 　　我既已出家，　　不應復有求。』

「諸比丘！羅吒波羅父母愛重，尚以出家不還求索；況諸居士于汝無親，而多求乎？」

如是種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，自乞作房，無主

【現代漢語翻譯】 現代漢語譯本： 國王複述偈語說： 『智者不厭惡乞討，思考聽聞佛法，前來尋求真理的聲音；更何況是對你所親愛的人，怎麼能有吝嗇之心呢！因為貧窮而羞於求助，應該得到的卻不去獲取，喪失了謙虛帶來的福報，反而讓自己陷入困境；安於貧窮不以求助為恥，應該得到的就坦然接受，既成就了他人的善行，自己也能長久安樂。乞討並非損害德行，也沒有身口方面的過失，用多餘的來彌補不足，為什麼不去索取呢？』 梵志（婆羅門）也用偈語回答： 『賢人不會輕易開口乞討，一旦開口乞討就不能算是賢人，默默無求，這才稱得上是大丈夫。』 當時國王聽了關於賢人的偈語，心中非常歡喜，立刻佈施給他一頭牛王以及其餘一千頭牛。」佛陀告訴眾比丘：『國王與梵志雖然彼此敬愛，尚且難以開口請求；更何況是那些對你們沒有愛意的居士，卻向你們多方索求呢？』 佛陀又告訴比丘：『過去有一位出身高貴的青年，名叫羅吒波羅（Rāṣṭrapāla），他的父母非常疼愛他；但他因為出家，所以不向父母有所求索。當時他的父母也用偈語詢問： 『人們都從遠方而來，沒有誰會向我們乞討。你既是我們所親愛的兒子，為什麼不向我們求取呢？』 羅吒波羅（Rāṣṭrapāla）隨即用偈語回答： 『乞討的人不被人喜歡，不給予就會招致怨恨。我既然已經出家，就不應該再有所求。』 『諸位比丘！羅吒波羅（Rāṣṭrapāla）的父母如此疼愛他，他尚且因為出家而不向他們求索；更何況是那些與你們沒有親緣關係的居士，卻向你們多方索求呢？』 像這樣種種呵責之後，佛陀告訴眾比丘：『因為這十種利益的緣故，我為諸位比丘制定戒律，從今以後，這條戒律應當這樣說： 『如果比丘，自己乞求建造房屋，沒有施主…

【English Translation】 English version: The king then recited a verse: 'The wise do not despise begging, they contemplate hearing and seek the voice of truth; moreover, towards those you love, how can you harbor stinginess! Ashamed to ask due to poverty, not taking what one should, losing the merit of humility, and thus trapping oneself; content with poverty, not ashamed to ask, taking what one should, both accomplishing good for others and finding lasting peace for oneself. Begging does not harm virtue, nor does it involve transgression of body or speech, using excess to supplement deficiency, why then not seek?' The Brahmin (梵志) replied with a verse: 'The virtuous do not speak of begging; to speak of begging is certainly not virtuous. Remaining silent and without requests, this is what is called a great person.' At that time, the king, hearing the verse about the virtuous person, was greatly pleased and immediately gave him a kingly bull and a thousand other bulls.」 He told the bhikkhus (比丘): 'Although the king and the Brahmin (梵志) loved and respected each other, it was still difficult to ask; how much more so when laypeople, who have no love for you, make many demands?' The Buddha further told the bhikkhus (比丘): 'In the past, there was a young man of noble birth named Rāṣṭrapāla (羅吒波羅), whom his parents dearly loved; but because he had renounced the world, he did not ask his parents for anything. At that time, his parents also asked in a verse: 'People come from afar, none ask from us. You are our beloved son, what is the meaning of not asking?' Rāṣṭrapāla (羅吒波羅) then replied with a verse: 'Beggars are not liked, and not giving causes resentment. Since I have already renounced the world, I should not ask again.' 'Bhikkhus (比丘)! Rāṣṭrapāla's (羅吒波羅) parents loved him so much, yet he did not ask them for anything after renouncing the world; how much more so when laypeople, who have no kinship with you, make many demands?' After such rebukes, the Buddha told the bhikkhus (比丘): 'For these ten benefits, I establish a precept for the bhikkhus (比丘); from now on, this precept should be recited as follows: 'If a bhikkhu (比丘) begs for the construction of a dwelling for himself, without a patron...'

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，為身，應如量作：長佛十二礫手，廣七礫手。應將諸比丘求作處，諸比丘應示作處，無難處，有行處。若不將諸比丘求作處，若過量，僧伽婆尸沙。」

自乞者：比丘為己，從他乞。

房者：于中可得行、立、坐、臥，行四威儀。

無主者：無有檀越。

為身者：為己，不為人，亦不為僧。

應將諸比丘求作處者：應將知法、持律比丘，示己作處。

諸比丘應示作處，無難處、有行處者：難處名四衢道中多人聚戲處、淫女處、市肆處、放牧處、師子虎狼惡獸處、險岸處、水湯湥處、社樹大樹處、好園田處、墳墓處；或逼村、或去村遠，道路險巇，是名難處。無此諸難是名無難處。有行處者：繞四邊得通車，是名有行處。

若有上諸難處，無行處者，諸比丘應語彼比丘：「汝莫取是處。」

若無上諸難處，有行處，諸比丘應語是比丘：「汝取是處。」

是比丘應從僧乞示作處，偏袒右肩，脫革屣，䠒跪合掌，作如是言：「大德僧聽！我某甲比丘自乞作房，無主，為身，今從僧乞示作處。愿僧現前示我作處！」如是三乞。

僧中應一人白：「大德僧聽！此某甲比丘自乞作房，無主，為身，從僧乞示作處。今僧為某甲示作處，無難處、有行處。若僧時到僧

【現代漢語翻譯】 現代漢語譯本：為自己建造房屋，應當按照規定的尺寸建造：長度為佛陀十二礫手（指佛陀用礫石測量時的手長），寬度為七礫手。應當帶領眾比丘去請求選址，眾比丘應當指示可以建造的地點，沒有困難，並且有通行的地方。如果不帶領眾比丘去請求選址，或者超過了規定的尺寸，就犯僧伽婆尸沙（僧殘罪）。

『自乞者』：比丘爲了自己，從他人處乞求。

『房者』：在其中可以行走、站立、坐臥，進行四種威儀（行、住、坐、臥）。

『無主者』：沒有施主。

『為身者』：爲了自己，不是爲了他人，也不是爲了僧團。

『應將諸比丘求作處者』：應當帶領知法、持律的比丘，指示自己可以建造的地點。

『諸比丘應示作處，無難處、有行處者』：『難處』指的是四通八達的道路中央、多人聚集嬉戲的地方、**的地方、市場店舖的地方、放牧的地方、有獅子虎狼等惡獸的地方、危險的岸邊、水流湍急的地方、社樹大樹旁、好的園田旁、墳墓旁；或者靠近村莊、或者遠離村莊，道路危險崎嶇，這些都叫做『難處』。沒有這些困難的地方就叫做『無難處』。『有行處』指的是：四周可以通行車輛，這叫做『有行處』。

如果存在上述的各種『難處』，並且沒有『有行處』，眾比丘應當告訴那個比丘：『你不要選擇這個地方。』

如果沒有上述的各種『難處』，並且有『有行處』，眾比丘應當告訴這個比丘：『你可以選擇這個地方。』

這個比丘應當向僧團請求指示建造地點，袒露右肩，脫掉革屣（鞋子），跪下合掌，這樣說：『大德僧眾請聽！我某甲（比丘的名字）比丘自己乞求建造房屋，沒有施主，爲了自己，現在向僧團請求指示建造地點。希望僧團現在為我指示建造地點！』這樣請求三次。

僧團中應當有一人稟告：『大德僧眾請聽！這位某甲（比丘的名字）比丘自己乞求建造房屋，沒有施主，爲了自己，向僧團請求指示建造地點。現在僧團為某甲指示建造地點，沒有困難，並且有通行的地方。如果僧團

【English Translation】 English version: When building a dwelling for oneself, it should be constructed according to the prescribed dimensions: twelve 'larakha' hands (referring to the length of the Buddha's hand when measuring with pebbles) in length and seven 'larakha' hands in width. One should take the 'bhikkhus' (monks) to request a site for construction, and the 'bhikkhus' should indicate a suitable location, free from difficulties and with access. If one does not take the 'bhikkhus' to request a site, or if the dimensions exceed the prescribed limits, it constitutes a 'sanghavasesa' (an offense requiring a formal meeting of the monastic community).

'Self-requesting' means a 'bhikkhu' requesting from others for himself.

'Dwelling' refers to a place where one can walk, stand, sit, and lie down, engaging in the four 'iryapatha' (postures: walking, standing, sitting, and lying down).

'Without an owner' means without a donor.

'For oneself' means for oneself, not for others, nor for the 'sangha' (monastic community).

'One should take the 'bhikkhus' to request a site' means one should take 'bhikkhus' who know the 'dhamma' (teachings) and uphold the 'vinaya' (monastic discipline) to indicate a suitable location for construction.

'The 'bhikkhus' should indicate a site, free from difficulties and with access' means: 'Difficult places' refer to the center of crossroads, places where many people gather to play, places of **, market places, grazing areas, places with dangerous animals such as lions, tigers, and wolves, dangerous riverbanks, places with turbulent waters, near sacred trees or large trees, near good gardens and fields, near cemeteries; or places close to villages, or far from villages with dangerous and rugged roads. These are called 'difficult places'. Places without these difficulties are called 'places free from difficulties'. 'Places with access' means: places where vehicles can pass around all four sides; this is called 'a place with access'.

If there are the aforementioned 'difficult places' and no 'place with access', the 'bhikkhus' should tell that 'bhikkhu': 'Do not choose this place.'

If there are none of the aforementioned 'difficult places' and there is a 'place with access', the 'bhikkhus' should tell that 'bhikkhu': 'You may choose this place.'

That 'bhikkhu' should request the 'sangha' to indicate a construction site, baring his right shoulder, removing his leather sandals, kneeling with palms together, and saying thus: 'Venerable 'sangha', please listen! I, 'bhikkhu' (name of the 'bhikkhu'), am requesting to build a dwelling for myself, without a donor, for myself, and now request the 'sangha' to indicate a construction site. May the 'sangha' presently indicate a construction site for me!' He should request this three times.

One 'bhikkhu' in the 'sangha' should announce: 'Venerable 'sangha', please listen! This 'bhikkhu' (name of the 'bhikkhu') is requesting to build a dwelling for himself, without a donor, for himself, and is requesting the 'sangha' to indicate a construction site. Now the 'sangha' is indicating a construction site for (name of the 'bhikkhu'), free from difficulties and with access. If the 'sangha'

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忍聽。白如是。」

「大德僧聽！此某甲比丘自乞作房，無主，為身；從僧乞示作處。今僧為某甲示作處，無難處、有行處。誰諸長老忍，默然；不忍者，說。僧已為某甲示作處，無難處、有行處竟。僧忍，默然故。是事如是持。」

若僧示難處、無行處，僧突吉羅；若於此處作者，亦如是。

若不將諸比丘示作處，從發心及治地至粗泥，皆突吉羅；細泥，偷羅遮；作竟，僧伽婆尸沙。

雜金銀珍寶作，及完成瓦屋，乃至僧地中作，皆偷羅遮。

沙彌，突吉羅(六戒竟)。

五分律卷第二 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第三(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第一分之二第七事

佛在拘舍彌國。爾時闡陀比丘常出入諸家，為說法，料理官事，療治眾病；國王、大臣、長者、居士無不親敬。有諸人等同來問訊，遇于經行所，頭面禮足，為說妙法，示教利喜已，各歸其家。闡陀便還，上座已據其房，如是展轉乃至小房亦復如是；既不得住，便遊人間。后諸人等復來問訊，見諸比丘露處經行，問言：「我師闡陀今在何處？」諸比丘言：「我等不知。」遍求不得，便各還歸。闡陀行還，著衣持缽往到其家，皆出

【現代漢語翻譯】 『忍聽。白如是。』

『大德僧聽！此某甲比丘（比丘指男性出家人）自乞作房，無主，為身；從僧乞示作處。今僧為某甲比丘示作處，無難處、有行處。誰諸長老忍，默然；不忍者，說。僧已為某甲比丘示作處，無難處、有行處竟。僧忍，默然故。是事如是持。』

若僧示難處、無行處，僧突吉羅（一種輕罪）；若於此處作者，亦如是。

若不將諸比丘（比丘指男性出家人）示作處，從發心及治地至粗泥，皆突吉羅（一種輕罪）；細泥，偷羅遮（一種較重的罪）；作竟，僧伽婆尸沙（一種極重的罪）。

雜金銀珍寶作，及完成瓦屋，乃至僧地中作，皆偷羅遮（一種較重的罪）。

沙彌（未正式出家的男性），突吉羅（一種輕罪）(六戒竟)。

五分律卷第二 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第三(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第一分之二第七事

佛在拘舍彌國（古代印度的一個國家）。爾時闡陀比丘（比丘指男性出家人）常出入諸家，為說法，料理官事，療治眾病；國王、大臣、長者、居士無不親敬。有諸人等同來問訊，遇于經行所，頭面禮足，為說妙法，示教利喜已，各歸其家。闡陀比丘便還，上座已據其房，如是展轉乃至小房亦復如是；既不得住，便遊人間。后諸人等復來問訊，見諸比丘（比丘指男性出家人）露處經行，問言：『我師闡陀比丘今在何處？』諸比丘言：『我等不知。』遍求不得，便各還歸。闡陀比丘行還，著衣持缽往到其家，皆出

【English Translation】 'Listen patiently. Announce it thus.'

'Venerable Sangha, listen! This Bhikshu (Bhikshu refers to a male monastic) named so-and-so requests to build a dwelling, ownerless, for himself; he requests the Sangha to designate a place for construction. Now, the Sangha designates a place for construction for Bhikshu (Bhikshu refers to a male monastic) so-and-so, a place without difficulties, a place suitable for practice. Whoever among the elders approves, let them be silent; whoever disapproves, let them speak. The Sangha has now designated a place for construction for Bhikshu (Bhikshu refers to a male monastic) so-and-so, a place without difficulties, a place suitable for practice. The Sangha approves, therefore remains silent. Let this matter be upheld accordingly.'

If the Sangha designates a difficult place, a place unsuitable for practice, the Sangha commits a Dukkrata (a minor offense); if someone builds in such a place, it is also the same.

If the Bhikshus (Bhikshu refers to a male monastic) are not shown the place for construction, from the initial intention and preparing the ground to the coarse mud, all constitute a Dukkrata (a minor offense); fine mud, a Sthulatyaya (a more serious offense); completion of the construction, a Sanghavasesa (a very serious offense).

Mixing gold, silver, and precious jewels in construction, and completing a tiled house, even building on Sangha land, all constitute a Sthulatyaya (a more serious offense).

Sramanera (a male novice), a Dukkrata (a minor offense) (End of the six precepts).

Vinaya in Five Parts, Volume 2 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya

Vinaya in Five Parts, Volume 3 (Mahisasaka)

Translated by Tripitaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others, Part 1 of 2, Seventh Matter

The Buddha was in Kausambi (an ancient Indian kingdom). At that time, Bhikshu (Bhikshu refers to a male monastic) Chanda frequently visited various families, expounding the Dharma, managing official affairs, and treating various illnesses; the king, ministers, elders, and laypeople all respected him. Some people came to inquire after him, encountered him in the walking meditation area, bowed their heads to his feet, expounded the wonderful Dharma for them, instructed, taught, benefited, and delighted them, and then each returned to their homes. Bhikshu (Bhikshu refers to a male monastic) Chanda then returned, but the senior monk had already occupied his room, and so on, even the small rooms were also occupied; unable to stay, he wandered among the people. Later, some people came again to inquire after him, saw the Bhikshus (Bhikshu refers to a male monastic) walking in the open, and asked, 'Where is my teacher Bhikshu (Bhikshu refers to a male monastic) Chanda now?' The Bhikshus (Bhikshu refers to a male monastic) said, 'We do not know.' They searched everywhere but could not find him, so they each returned home. Bhikshu (Bhikshu refers to a male monastic) Chanda returned, put on his robes, carried his bowl, and went to their homes, and they all came out

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問訊，白言：「長老！我等近至僧房，不得相見，今從何來？」答言：「我最下座，一切諸房上座已滿，是故遊行，致此乖互。」諸人白言：「可求屋處，我等當爲長老作之。既以見福，而使長老得安隱住，又令我等不乖問訊。」闡陀答言：「我不能自作以廢行道，年長自當以次得之。」諸人又言：「我幸有物及有善心；財物無常，善心難保。愿為求處，必欲作之。」闡陀見其慇勤，難相違逆，即便遊行求作屋地，見神樹處最可建立，即便伐之。此樹有神，國人所奉，諸祈請者多得如願；忽見斫伐莫不驚怪，不信樂佛法者皆呵罵言：「沙門釋子無道之甚，茍欲自利，傷害天人。」信樂佛法者便言：「此樹有神，眾人畏敬，夙夜虔恭，不敢墮慢；而諸比丘伐之無疑，一切色心晏安如故，可謂大神、大貴可重。」譭譽之聲充滿國內。諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問闡陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，有主，為身作房，應將諸比丘求作處。諸比丘應示作處，無難處、有行處。若不將諸比丘求作處，僧伽婆尸沙。」

有主者：有檀越。余如上無主中說(七戒竟)。

佛

【現代漢語翻譯】 現代漢語譯本 問訊后，他們說道：『長老！我們多次來到僧房，都未能見到您，現在是從哪裡來的呢？』闡陀回答說：『我位居最下，所有的僧房都已住滿上座，因此耽擱了，導致我們彼此錯過了。』眾人說道：『我們可以為您尋找住處，我們願意為長老建造。這樣既能增長我們的福報，又能使長老能夠安穩地居住，也能讓我們不耽誤問訊。』闡陀回答說：『我不能因為自己建造房屋而荒廢修行，年長之後自然會依次得到。』眾人又說：『我們有幸擁有財物和善心；財物是無常的，善心難以保持。希望為您尋找住處，一定想要建造。』闡陀見他們如此慇勤，難以推辭，便開始尋找可以建造房屋的土地，看到一處有神樹的地方最適合建造，便開始砍伐那棵樹。這棵樹有神靈居住，是國人所敬奉的，許多祈求者都能如願以償；突然看到有人砍伐，無不驚怪，不信奉佛法的人都呵斥罵道：『沙門釋子（指佛教出家人）無道至極，只顧自己利益，傷害天人。』信奉佛法的人便說：『這棵樹有神靈，眾人畏懼尊敬，早晚虔誠恭敬，不敢怠慢；而這些比丘（佛教出家人）砍伐它卻安然無恙，一切身心安寧如常，可謂大神、大貴，值得敬重。』譭譽之聲充滿了國內。各位長老比丘（年長的佛教出家人）聽聞此事，紛紛呵責闡陀，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問闡陀：『你真的做了這樣的事嗎？』闡陀回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘（佛教出家人），有施主，爲了自己建造房屋，應當帶領各位比丘去尋找建造之處。各位比丘應當指示建造之處，沒有危險的地方、有修行之處。如果不帶領各位比丘去尋找建造之處，犯僧伽婆尸沙（僧殘，一種較重的罪名）。』 有施主：有檀越（施主）。其餘如同上面無施主的情況所說（七戒完畢）。 佛

【English Translation】 English version After greeting him, they said: 'Venerable Elder! We have come to the monastery many times, but have not been able to see you. Where have you been coming from now?' Chanda (name of a monk) replied: 'I am in the lowest seat, and all the rooms have been filled by senior monks, so I have been delayed, causing us to miss each other.' The people said: 'We can find a place for you, and we are willing to build it for the Elder. This will not only increase our merit, but also allow the Elder to live in peace, and also allow us not to delay our greetings.' Chanda replied: 'I cannot abandon my practice to build a house for myself. I will naturally receive it in due course as I grow older.' The people also said: 'We are fortunate to have wealth and good intentions; wealth is impermanent, and good intentions are difficult to maintain. We hope to find a place for you and definitely want to build it.' Seeing their eagerness, Chanda found it difficult to refuse, so he began to look for land to build a house. He saw that a place with a sacred tree was most suitable for building, so he began to cut down the tree. This tree was inhabited by a deity and was revered by the people of the country. Many petitioners were able to fulfill their wishes; suddenly seeing someone cutting it down, everyone was surprised. Those who did not believe in the Buddha's teachings scolded and cursed: 'The Shramana Shakya's (referring to Buddhist monks) are extremely immoral, only caring about their own interests and harming gods and humans.' Those who believed in the Buddha's teachings said: 'This tree has a deity, and everyone fears and respects it, being devout and respectful day and night, not daring to be negligent; but these Bhikkhus (Buddhist monks) cut it down without any harm, and everything is peaceful as usual. It can be said to be a great god, great noble, and worthy of respect.' Voices of praise and criticism filled the country. The elder Bhikkhus (senior Buddhist monks) heard about this and scolded Chanda one after another, and reported the matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (Buddhist monastic community) because of this matter and asked Chanda: 'Did you really do such a thing?' Chanda replied: 'Indeed, World Honored One!' After the Buddha scolded him in various ways, he told the Bhikkhus: 'For these ten benefits, I am establishing precepts for the Bhikkhus. From now on, this precept should be said as follows:' 'If a Bhikkhu (Buddhist monk) has a patron and wants to build a house for himself, he should take the Bhikkhus to find a place to build. The Bhikkhus should indicate a place to build, a place without danger, a place with practice. If he does not take the Bhikkhus to find a place to build, he commits Sanghavasesa (a serious offense requiring formal penance).' Having a patron: having a Danapati (donor). The rest is as described above in the case of not having a patron (the seven precepts are completed). Buddha

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在王舍城。爾時瓶沙王日日次請五百僧食，城內臣民亦復如是。時諸比丘各各行道，未有專知差次請者。六群比丘常往好處，諸人問言：「我等為僧次第設食，何故長老常來，不見餘人？」如是呵責，而猶不已。

時陀婆力士子年十四出家為道，在靜處作是念：「今瓶沙王日日次請五百僧食，城內臣民亦復如是；而僧無有差次會者，致使六群選擇好處，以失眾望，喪人施意。若我二十受具足戒得阿羅漢，獲六神通，當爲眾僧作差會及分臥具人。」至年十六便成羅漢，得六神通，年滿二十受具足戒，便作是念：「我先愿為眾僧作差會及分臥具人，今時已至，便應作之。」即詣王舍城諸比丘所，說先所愿。諸比丘即以白佛，佛以是事集比丘僧，問陀婆：「汝實欲為僧作差會及分臥具人不？」答言：「實爾。世尊！」佛種種贊少欲知足、贊戒、贊持戒已，告諸比丘：「今聽陀婆為僧作差會及分臥具人。」

僧應白二羯磨，差一比丘白言：「大德僧聽！今此陀婆比丘欲為僧作差會及分臥具人。若僧時到僧忍聽。白如是。」

「大德僧聽！此陀婆比丘，欲為僧作差會及分臥具人。誰諸長老忍，默然；若不忍者，說。僧已聽陀婆比丘作差會及分臥具人竟；僧忍，默然故。是事如是持。」

於是陀婆即為僧

【現代漢語翻譯】 現代漢語譯本：在王舍城（Rājagṛha）。當時，瓶沙王（Bimbisāra）每天輪流供養五百位僧人，城內的臣民百姓也同樣如此。當時的比丘們各自修行，還沒有專門負責安排輪流應供的人。六群比丘總是去好的地方，人們問他們：『我們為僧眾輪流設齋供養，為什麼長老們總是來，卻不見其他人？』這樣呵斥他們，但他們仍然不停止。 當時，陀婆力士子（Dabba Mallaputta）十四歲出家修行，在安靜的地方這樣想：『現在瓶沙王每天輪流供養五百位僧人，城內的臣民百姓也同樣如此；但是僧眾沒有輪流應供的制度，導致六群比丘選擇好的地方，失去了大眾的期望，辜負了人們的佈施心意。如果我二十歲受具足戒，證得阿羅漢果（Arhat），獲得六神通（Six Supernormal Powers），就應當為僧眾安排輪流應供和分配臥具的人。』到十六歲時，他就成了阿羅漢，得到六神通，年滿二十歲受具足戒，便這樣想：『我先前發願為僧眾安排輪流應供和分配臥具的人，現在時機已到，就應該去做。』於是前往王舍城眾比丘處，說了先前的願望。眾比丘就把這件事稟告了佛陀，佛陀因為這件事召集了比丘僧眾，問陀婆：『你真的想要為僧眾安排輪流應供和分配臥具的人嗎？』回答說：『確實如此，世尊！』佛陀種種讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴眾比丘：『現在允許陀婆為僧眾安排輪流應供和分配臥具的人。』 僧眾應當通過白二羯磨（Ñattidutiyakamma）的儀式，推舉一位比丘稟告說：『大德僧眾請聽！現在這位陀婆比丘想要為僧眾安排輪流應供和分配臥具的人。如果僧眾認為時機已到，就請允許。稟告完畢。』 『大德僧眾請聽！這位陀婆比丘，想要為僧眾安排輪流應供和分配臥具的人。哪位長老同意，就請默然；如果不同意，請說出來。僧眾已經同意陀婆比丘安排輪流應供和分配臥具的事宜；僧眾同意，所以默然。這件事就這樣決定。』 於是陀婆就開始為僧眾...

【English Translation】 English version: In Rājagṛha (王舍城). At that time, King Bimbisāra (瓶沙王) would daily take turns providing food for five hundred monks, and the citizens within the city also did likewise. At that time, the monks were each practicing the path, and there was no one specifically in charge of arranging the order of invitations. The group of six monks (六群比丘) would always go to the best places, and people would ask them, 'We are taking turns providing food for the Sangha (僧眾), why do you elders always come, and we don't see the others?' They were scolded in this way, but they still did not stop. At that time, Dabba Mallaputta (陀婆力士子), who had left home at the age of fourteen to practice the path, thought in a quiet place: 'Now King Bimbisāra is daily taking turns providing food for five hundred monks, and the citizens within the city also do likewise; but the Sangha does not have a system for taking turns accepting invitations, causing the group of six monks to choose the best places, losing the expectations of the masses, and betraying the intention of people's generosity. If I receive the full monastic precepts (具足戒) at the age of twenty, attain Arhatship (阿羅漢果), and obtain the Six Supernormal Powers (六神通), I should arrange for the Sangha to take turns accepting invitations and allocate bedding.' By the age of sixteen, he became an Arhat and obtained the Six Supernormal Powers. When he turned twenty and received the full monastic precepts, he thought: 'I previously vowed to arrange for the Sangha to take turns accepting invitations and allocate bedding, now the time has come, and I should do it.' So he went to the monks in Rājagṛha and told them of his previous vow. The monks then reported this matter to the Buddha. The Buddha gathered the Sangha of monks because of this matter and asked Dabba, 'Do you really want to arrange for the Sangha to take turns accepting invitations and allocate bedding?' He replied, 'Indeed, World Honored One (世尊)!' After the Buddha praised contentment with little desire, praised the precepts, and praised upholding the precepts in various ways, he told the monks, 'Now I allow Dabba to arrange for the Sangha to take turns accepting invitations and allocate bedding.' The Sangha should, through a Ñattidutiyakamma (白二羯磨) procedure, appoint a monk to announce: 'Venerable Sangha, please listen! Now this monk Dabba wants to arrange for the Sangha to take turns accepting invitations and allocate bedding. If the Sangha deems the time appropriate, please allow it. The announcement is complete.' 'Venerable Sangha, please listen! This monk Dabba wants to arrange for the Sangha to take turns accepting invitations and allocate bedding. Whoever among the elders agrees, please remain silent; if anyone disagrees, please speak up. The Sangha has agreed to Dabba's arrangement for the Sangha to take turns accepting invitations and allocate bedding; the Sangha agrees, therefore remains silent. Let this matter be upheld in this way.' Thereupon, Dabba began to for the Sangha...

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作差會及分臥具。分臥具時，少欲知足、少欲知足共，樂靜、樂靜共，誦修多羅、誦修多羅共，持律、持律共，法師、法師共，唄𠽋、唄𠽋共，阿練若、阿練若共，乞食、乞食共，坐禪、坐禪共；如是等眾行不同，各得其類，隨宜示導。諸房舍處，一切比丘鹹得所安。諸方比丘有暮至者，輒詣陀婆求住止處，陀婆即入火光三昧，左手出光，右手示臥具處，莫不允合。

時諸遠方聞陀婆比丘為王舍城僧，差會及分臥具，有如是德，皆作是念：「我當往彼問訊世尊，並見陀婆及睹神力。」於是發來，投暮到城，至陀婆所求住止處。陀婆皆悉如法安處；次差會人亦復如是。

時王舍城有善飯長者，見法得果。日為二比丘作上美食，自來請之。慈地兄弟並薄福德，分臥具、差會時，常得粗惡階次，幸遇差至其家。善飯知已，便生是念：「此等惡人無清凈行，云何受我上美供養？」即便還歸，語其婦言：「汝可更作粗惡之食，慈地等來，門外敷座，使婢下之。」婦即受教，設辦粗惡。慈地兄弟至時持缽到善飯家就座而坐，群婢於是持粗食出，慈地見便問言：「姊妹！汝家常作好食，今何故粗？」婢言：「我是下人，不知所以。」

食訖便還，道中行罵：「陀婆力士子，要當令汝，受苦劇我！」

到所住

【現代漢語翻譯】 現代漢語譯本： 作差會（僧團事務分配）及分臥具（分配床鋪）。分配臥具時，應使少欲知足的比丘和少欲知足的比丘在一起，樂於寂靜的比丘和樂於寂靜的比丘在一起，誦習修多羅（佛經）的比丘和誦習修多羅的比丘在一起，持守戒律的比丘和持守戒律的比丘在一起，法師（講經說法者）和法師在一起，唄𠽋（歌詠贊頌者）和唄𠽋在一起，住在阿練若（寂靜處）的比丘和住在阿練若的比丘在一起，乞食的比丘和乞食的比丘在一起，坐禪的比丘和坐禪的比丘在一起；像這樣，各種修行方式不同的比丘，各自得到同類的人在一起，並根據他們的具體情況給予適當的指導。所有的房舍住處，一切比丘都能得到安頓。如果有遠方的比丘在傍晚到達，就去拜訪陀婆（Thavara，人名），請求安排住處，陀婆就進入火光三昧（Samadhi of Fiery Light，一種禪定），左手放出光明，右手指示臥具所在之處，沒有不合適的。

當時，各地的比丘聽到陀婆比丘為王舍城（Rajagrha，古印度城市）的僧團，分配僧團事務和床鋪，有這樣的德行，都這樣想：『我應當去拜訪世尊（Bhagavan，佛陀），並見陀婆，親眼看看他的神力。』於是他們出發來到王舍城，傍晚到達，到陀婆那裡請求安排住處。陀婆都按照佛法妥善地安排他們；負責分配僧團事務的人也像這樣。

當時，王舍城有一位名叫善飯（Sudatta，人名）的長者，見法得果（證得聖果）。每天為兩位比丘準備上好的美食，親自來請他們。慈地（Citta，人名）兄弟因為福德淺薄，在分配床鋪和僧團事務時，常常得到粗劣的待遇，這次有幸被分配到他家。善飯知道后，就產生這樣的想法：『這些惡人沒有清凈的行為，怎麼能接受我上好的供養呢？』於是就回家，告訴他的妻子說：『你可以另外做一些粗劣的食物，等慈地等人來的時候，在門外鋪設座位，讓婢女送給他們。』他的妻子就按照他的吩咐，準備了粗劣的食物。慈地兄弟到時拿著缽來到善飯家，坐在座位上，婢女們於是端出粗劣的食物，慈地看見就問道：『姊妹！你家常常做好的食物，今天為什麼這麼粗劣？』婢女說：『我是下人，不知道原因。』

吃完飯後，他們就回去了，在路上邊走邊罵：『陀婆這個大力士的兒子，我一定要讓你，受到像我一樣的痛苦！』

到達住處

【English Translation】 English version: He would assign duties and distribute bedding. When distributing bedding, he would group together those who were content with little (alpeccha, meaning 'desiring little') and content with little, those who delighted in quiet (lokesa, meaning 'delighting in the world') and delighted in quiet, those who recited the Sutras (Sutrapathaka, meaning 'reciter of sutras') and recited the Sutras, those who upheld the Vinaya (Vinayadhara, meaning 'holder of the Vinaya') and upheld the Vinaya, the Dharma masters (Dharmacarya, meaning 'teacher of Dharma') and Dharma masters, the chanters (Bhanaka, meaning 'reciter') and chanters, those in the wilderness (Aranyaka, meaning 'dweller in the forest') and those in the wilderness, those who begged for food (Pindapatika, meaning 'one who lives on alms') and those who begged for food, those who practiced meditation (Dhyanika, meaning 'meditator') and those who practiced meditation; in this way, those with different practices were each grouped with their own kind, and he guided them appropriately according to their circumstances. All the monks were able to find peace in their dwellings. When monks from other directions arrived in the evening, they would go to Thavara (Thavara, a name) to request lodging, and Thavara would enter the Samadhi of Fiery Light (Tejodhatu Samadhi, meaning 'concentration on the element of fire'), his left hand emitting light and his right hand indicating the location of bedding, and everything would fit perfectly.

At that time, monks from distant lands heard that the monk Thavara was assigning duties and distributing bedding for the Sangha (Sangha, meaning 'community') of Rajagrha (Rajagrha, an ancient city in India), and that he possessed such virtue, and they all thought, 'I should go there to visit the World-Honored One (Bhagavan, meaning 'the Blessed One', referring to the Buddha), and see Thavara, and witness his miraculous powers.' So they set out and arrived in the city in the evening, and went to Thavara to request lodging. Thavara arranged everything for them according to the Dharma (Dharma, meaning 'the teachings of the Buddha'); and the person in charge of assigning duties did likewise.

At that time, there was a wealthy householder in Rajagrha named Sudatta (Sudatta, a name), who had seen the Dharma and attained the fruit (attained enlightenment). Every day he prepared excellent food for two monks and personally invited them. The brothers Citta (Citta, a name) and Bhadda, being of little merit, often received poor treatment when bedding and duties were assigned, but this time they were fortunate enough to be assigned to his house. When Sudatta found out, he thought, 'These wicked people have no pure conduct, how can they receive my excellent offerings?' So he returned home and said to his wife, 'You can prepare some coarse food instead, and when Citta and the others come, set up seats outside the door and have the servants serve them.' His wife followed his instructions and prepared coarse food. When Citta and his brother arrived at Sudatta's house at the appointed time, they sat down on the seats with their bowls, and the servants brought out the coarse food. When Citta saw it, he asked, 'Sister! Your house always prepares good food, why is it so coarse today?' The servant said, 'I am a lowly person, I do not know the reason.'

After finishing their meal, they returned, cursing on the way, 'Thavara, son of a strongman, I will make you suffer as I have suffered!'

Arriving at their dwelling

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已，向諸上座言：「陀婆力士子隨愛、瞋、癡、畏，若畏與好，不畏與惡。」諸比丘言：「汝等莫作是語：『陀婆比丘隨愛、恚、癡、畏。』何以故？陀婆比丘得阿羅漢，備六神通，隨愛、恚、癡、畏無有是處。」慈地言：「正以得神通故，觀見諸家有好、有惡；好與餘人，惡輒差我，是故我言：『隨愛、恚、癡、畏。』」作是語已，出於余處，先為陀婆作惡名聲，然後至王舍城，到其妹尼彌多羅所。彌多羅見二兄來，迎禮問訊，慈地兄弟皆不共語，彌多羅言：「不憶犯，兄何故如此？」慈地答言：「汝不助我故，致使陀婆苦我如是。」彌多羅言：「兄欲令我云何相助？」答言：「汝若助我，可到佛所，白言：『世尊！無恐懼中，反致怖畏，我今無處，而得安隱；本謂陀婆是梵行人，忽來污我，犯波羅夷。』」彌多羅言：「陀婆清凈，我若謗之，僧必當作自言擯我。我既出衆，當何所依？」慈地等言：「我當證汝，擯于陀婆。何緣使汝得自言擯？」彌多羅言：「若僧擯陀婆，我豈得異？」慈地等言：「但令世尊斥逐陀婆，為吾受擯，亦復何苦？我等自當好相安處。」妹敬重兄，不敢違命，便到佛所，如上白佛。

爾時陀婆及羅睺羅在佛左右，佛問陀婆：「汝聞彌多羅所說不？」答言：「已聞。佛自知之。」如是

【現代漢語翻譯】 現代漢語譯本 慈地對比丘上座們說：『陀婆（Dabba）比丘因為愛、嗔、癡、畏懼的緣故，如果畏懼和喜歡，就不會畏懼邪惡。』眾比丘說：『你們不要這樣說：「陀婆比丘因為愛、嗔、癡、畏懼。」為什麼呢？陀婆比丘已經證得阿羅漢果，具備六神通，不可能因為愛、嗔、癡、畏懼而做出不當行為。』慈地說：『正因為他得了神通，所以能看到各家有好有壞；好的東西給了別人，壞的就推給我，所以我才說他「因為愛、嗔、癡、畏懼」。』說完這些話后，慈地離開了那裡，先是敗壞陀婆的名聲，然後才到王舍城，去見他的妹妹尼彌多羅（Nimittatara）。尼彌多羅看到兩個哥哥來了，迎接並問候他們，但慈地兄弟都不和她說話。尼彌多羅說：『我不記得犯了什麼錯，哥哥們為什麼這樣對我？』慈地回答說：『因為你不幫我，才導致陀婆這樣為難我。』尼彌多羅說：『哥哥想讓我怎麼幫你呢？』慈地回答說：『如果你幫我，就去佛陀那裡，稟告說：「世尊！在沒有恐懼的情況下，反而感到恐懼，我現在無處可以得到安寧；本來以為陀婆是清凈的修行人，卻突然來玷污我，犯了波羅夷罪。」』尼彌多羅說：『陀婆是清凈的，如果我誹謗他，僧團一定會以妄語罪驅逐我。我既然被逐出僧團，又能依靠誰呢？』慈地等人說：『我們會為你作證，驅逐陀婆。怎麼會讓你因為妄語罪被驅逐呢？』尼彌多羅說：『如果僧團驅逐了陀婆，我難道會沒事嗎？』慈地等人說：『只要世尊斥責陀婆，我們為你受驅逐，又有什麼苦呢？我們自然會好好地安置你。』妹妹敬重哥哥，不敢違抗命令，便到佛陀那裡，像上面說的那樣稟告佛陀。

當時陀婆和羅睺羅（Rahula）在佛陀左右，佛陀問陀婆：『你聽到彌多羅所說的話了嗎？』陀婆回答說：『聽到了。佛陀您自己知道。』就是這樣

【English Translation】 English version Ciṇḍī said to the elder monks: 'The monk Dabba (Dabba, name of a monk) acts out of love, anger, delusion, and fear; if he fears and likes, he will not fear evil.' The monks said: 'You should not say: 'The monk Dabba acts out of love, anger, delusion, and fear.' Why? The monk Dabba has attained Arhatship, possesses the six supernormal powers, and it is impossible for him to act improperly out of love, anger, delusion, and fear.' Ciṇḍī said: 'Precisely because he has attained supernormal powers, he can see that some families have good and some have bad; he gives the good things to others and pushes the bad things to me, which is why I say he acts out of 'love, anger, delusion, and fear'.' After saying these words, Ciṇḍī left that place, first ruining Dabba's reputation, and then went to Rajagriha (Rajagriha, name of a city) to see his sister Nimittatara (Nimittatara, name of a woman). When Nimittatara saw her two brothers coming, she greeted and inquired after them, but the Ciṇḍī brothers did not speak to her. Nimittatara said: 'I don't remember committing any offense, why are you treating me like this?' Ciṇḍī replied: 'Because you didn't help me, Dabba has made things difficult for me like this.' Nimittatara said: 'How do you want me to help you?' Ciṇḍī replied: 'If you help me, go to the Buddha and report: 'World-Honored One! In the absence of fear, I feel fear, and now I have nowhere to find peace; I originally thought Dabba was a pure practitioner, but he suddenly came and defiled me, committing a Parajika (Parajika, one of the most serious offenses in Buddhism).' Nimittatara said: 'Dabba is pure, if I slander him, the Sangha (Sangha, the Buddhist monastic community) will surely expel me for lying. Since I am expelled from the Sangha, who can I rely on?' Ciṇḍī and others said: 'We will testify for you and expel Dabba. How could you be expelled for lying?' Nimittatara said: 'If the Sangha expels Dabba, will I be okay?' Ciṇḍī and others said: 'As long as the World-Honored One rebukes Dabba, we will bear the expulsion for you, what hardship is there? We will naturally take good care of you.' The sister respected her brothers and dared not disobey their orders, so she went to the Buddha and reported to the Buddha as mentioned above.

At that time, Dabba and Rahula (Rahula, name of one of Buddha's disciples) were by the Buddha's side. The Buddha asked Dabba: 'Did you hear what Nimittatara said?' Dabba replied: 'I heard it. The Buddha knows it himself.' That's how it is.

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三問，答亦如是。於是羅睺羅白佛言：「世尊！何須三問陀婆？但當斥擯此比丘尼。」佛言：「若彌多羅以此謗汝，汝當云何？」答言：「當言此事佛自知之。」佛言：「汝可如是，陀婆亦然乎？」佛語陀婆：「汝起自明，今非默時。汝當憶念，有當言有，無當言無。不得直言佛自知之！」陀婆便從座起，更整衣服，長跪合掌，白佛言：「世尊！我從生來，未曾夢中有此念想，於今云何得有憶知？」佛贊言：「善哉，善哉！汝快自明，欲自明者應當如此！」佛告諸比丘：「應與陀婆憶念，比丘不應舉事；應與彌多羅白四羯磨，自言滅擯。」

一比丘唱言：「大德僧聽！此彌多羅比丘尼自言：『陀婆污我。』僧今與自言滅擯。若僧時到僧忍聽。白如是。」

「大德僧聽！此彌多羅比丘尼自言：『陀婆污我。』僧今與自言滅擯。誰諸長老忍，默然；若不忍者，說。」如是第二、第三。

「僧已與彌多羅比丘尼自言滅擯竟；僧忍，默然故。是事如是持。」

彌多羅比丘尼被滅擯已，出遊人間，慈地兄弟猶語諸比丘言：「陀婆力士子壞我妹梵行，故致使如是。」諸比丘復以白佛，佛以是事集比丘僧，告諸比丘：「汝等應撿問慈地：『汝言陀婆壞汝妹梵行，為實、為虛？』」諸比丘受教，即問慈地，慈

【現代漢語翻譯】 現代漢語譯本 三次提問，回答也像這樣。於是羅睺羅（Rahula，佛陀之子）對佛說：『世尊！何必三次詢問陀婆（Tava）？只應當斥責並驅逐這個比丘尼（bhikkhuni）。』佛說：『如果彌多羅（Mitra）用這件事誹謗你，你應當怎麼說？』羅睺羅回答說：『應當說這件事佛自己知道。』佛說：『你可以這樣說，陀婆也可以這樣嗎？』佛告訴陀婆：『你站起來自己說明，現在不是沉默的時候。你應該回憶，有就說有，沒有就說沒有。不能直接說佛自己知道！』陀婆便從座位上站起來，整理好衣服，長跪合掌，對佛說：『世尊！我從出生以來，從未在夢中有過這樣的念頭，現在怎麼可能有回憶和知道呢？』佛讚歎說：『好啊，好啊！你很快就自己說明了，想要自己說明的人應當像這樣！』佛告訴各位比丘（bhikkhu）：『應當允許陀婆回憶，比丘不應當提起這件事；應當允許彌多羅進行白四羯磨（formal act of the Sangha），自己說出滅擯。』

一位比丘唱言：『大德僧眾請聽！這位彌多羅比丘尼自己說：『陀婆玷污了我。』僧眾現在允許她自己說出滅擯。如果僧眾時機已到，僧眾忍可聽取。稟白完畢。』

『大德僧眾請聽！這位彌多羅比丘尼自己說：『陀婆玷污了我。』僧眾現在允許她自己說出滅擯。哪位長老忍可，就默然；如果不忍可，就說出來。』像這樣第二遍、第三遍。

『僧眾已經允許彌多羅比丘尼自己說出滅擯完畢；僧眾忍可，因為默然的緣故。這件事就這樣執行。』

彌多羅比丘尼被滅擯后，出遊人間，慈地（Cidi）兄弟仍然對各位比丘說：『陀婆力士子破壞了我妹妹的梵行，所以導致了這樣的結果。』各位比丘又將此事稟告佛，佛因為這件事召集比丘僧眾，告訴各位比丘：『你們應當查問慈地：『你說陀婆破壞你妹妹的梵行，是真是假？』』各位比丘接受教誨，就去問慈地，慈地

【English Translation】 English version The question was asked three times, and the answer was the same. Then Rahula (Rahula, son of the Buddha) said to the Buddha: 'Venerable Sir! Why is it necessary to ask Tava (Tava) three times? You should just rebuke and expel this bhikkhuni (bhikkhuni).' The Buddha said: 'If Mitra (Mitra) slanders you with this matter, what should you say?' Rahula replied: 'I should say that the Buddha himself knows this matter.' The Buddha said: 'You can say that, but can Tava also say that?' The Buddha said to Tava: 'Stand up and explain yourself, now is not the time to be silent. You should remember, say 'yes' if it is, and say 'no' if it is not. You must not directly say that the Buddha himself knows!' Tava then rose from her seat, adjusted her robes, knelt down with palms together, and said to the Buddha: 'Venerable Sir! Since I was born, I have never had such a thought even in my dreams, how can I have any memory or knowledge of it now?' The Buddha praised: 'Good, good! You have quickly explained yourself, those who want to explain themselves should be like this!' The Buddha told the bhikkhus (bhikkhu): 'Tava should be allowed to recall, the bhikkhus should not bring up this matter; Mitra should be allowed to perform the fourfold announcement (formal act of the Sangha), and declare her own expulsion.'

A bhikkhu announced: 'Listen, venerable Sangha! This bhikkhuni Mitra has said: 'Tava has defiled me.' The Sangha now allows her to declare her own expulsion. If the Sangha is ready, the Sangha will listen. The announcement is made.'

'Listen, venerable Sangha! This bhikkhuni Mitra has said: 'Tava has defiled me.' The Sangha now allows her to declare her own expulsion. Whoever among the elders approves, let them remain silent; if anyone disapproves, let them speak.' This is repeated a second and third time.

'The Sangha has now allowed bhikkhuni Mitra to declare her own expulsion; the Sangha approves, because of the silence. This matter is thus carried out.'

After bhikkhuni Mitra was expelled, she traveled among the people, and Cidi (Cidi), her brother, still said to the bhikkhus: 'Tava, the strongman, has destroyed my sister's holy life, and that is why it has come to this.' The bhikkhus again reported this matter to the Buddha, and the Buddha gathered the bhikkhu Sangha because of this matter, and told the bhikkhus: 'You should inquire of Cidi: 'Is it true or false that you said Tava destroyed your sister's holy life?'' The bhikkhus received the teaching and asked Cidi, and Cidi

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地答言：「我言是實。」僧復問：「汝何處見？何時見？云何見？」答言：「我某處見，某時見，如是見。」僧次問陀婆：「汝爾時為在何處？」答言：「我在某處。」僧復語慈地：「處不相應、時不相應。汝云何言某處、某時，如是見耶？」復語慈地：「若於一堅信比丘前妄語，罪重傷殺無數眾生；於一堅法，其所獲罪，過百堅信；如是展轉于僧前妄語，其罪重於百阿羅漢。」又語慈地：「僧今集會，不隨愛、恚、癡、畏。汝可更說，為實、為虛？」慈地言：「陀婆隨愛、恚、癡、畏故，我作是語。」諸比丘種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問慈地：「汝實以無根波羅夷謗陀婆不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！云何以無根波羅夷，謗于清凈梵行比丘？汝豈不聞三種人墮地獄耶？一者、犯戒無沙門法，自言已有；不修梵行，自言已修，于佛法中猶如敗種。二者、作如是見、如是說：『淫慾非惡。』而為放逸。三者、以無根波羅夷謗于清凈梵行比丘。此三種人必墮地獄，汝今云何作此惡事？」佛更種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，自不如法，惡瞋故，以無根波羅夷謗無波羅夷比丘，欲破彼梵行。是比丘后時，若問、

【現代漢語翻譯】 現代漢語譯本 慈地回答說：『我說的是實話。』僧人又問：『你在哪裡見到？什麼時候見到？怎樣見到的？』慈地回答說：『我在某處見到，在某時見到，像這樣見到的。』僧人接著問陀婆：『你那時在什麼地方？』陀婆回答說：『我在某處。』僧人又對慈地說：『地點不符，時間也不符。你為什麼說在某處、某時，像這樣見到的呢？』又對慈地說：『如果在一個具有堅定信仰的比丘面前說妄語，罪過比傷害殺害無數眾生還要嚴重；對於一個堅守正法的人，對其說妄語所獲得的罪過，超過對一百個具有堅定信仰的人說妄語；像這樣輾轉在僧團面前說妄語，其罪過比對一百個阿羅漢說妄語還要嚴重。』又對慈地說：『僧團現在秉公處理，不隨從愛、嗔、癡、畏。你可以再說一遍，是真是假？』慈地說：『陀婆因為隨從愛、嗔、癡、畏的緣故，我才說了這樣的話。』 眾比丘紛紛呵斥慈地，並將他帶到佛陀那裡，把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問慈地：『你真的用沒有根據的波羅夷罪名來誹謗陀婆嗎？』慈地回答說：『確實如此，世尊！』佛陀種種呵斥慈地：『你這愚癡的人！怎麼能用沒有根據的波羅夷罪名，來誹謗清凈奉行梵行的比丘呢？你難道沒有聽說過三種人會墮入地獄嗎？第一種人，犯了戒律，沒有沙門應有的行為，卻自稱已經擁有；不修梵行，卻自稱已經修習，在佛法中就像是敗壞的種子。第二種人，持有這樣的見解，這樣說：『淫慾不是罪惡。』並且放縱自己。第三種人，用沒有根據的波羅夷罪名來誹謗清凈奉行梵行的比丘。這三種人必定會墮入地獄，你現在怎麼能做這種惡事？』 佛陀再次種種呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，自己不如法，因為惡意的嗔恨，用沒有根據的波羅夷罪名來誹謗沒有犯波羅夷罪的比丘，想要破壞他的梵行。這個比丘之後，如果被問到、

【English Translation】 English version Cidi replied, 'What I said is true.' The monk further asked, 'Where did you see it? When did you see it? How did you see it?' Cidi replied, 'I saw it at a certain place, at a certain time, I saw it like this.' The monk then asked Tuopo, 'Where were you at that time?' Tuopo replied, 'I was at a certain place.' The monk then said to Cidi, 'The place doesn't match, the time doesn't match. Why do you say you saw it at a certain place, at a certain time, like this?' He further said to Cidi, 'If you lie in front of a bhikkhu with firm faith, the sin is more serious than harming and killing countless beings; for a person who firmly upholds the Dharma, the sin of lying to him exceeds that of lying to a hundred people with firm faith; lying in front of the Sangha in this way, the sin is more serious than lying to a hundred Arhats.' He also said to Cidi, 'The Sangha is now handling matters impartially, not following love, anger, delusion, or fear. You can say it again, is it true or false?' Cidi said, 'Because Tuopo follows love, anger, delusion, and fear, I said these words.' The bhikkhus all scolded Cidi and took him to the Buddha, reporting the matter to the Buddha. The Buddha gathered the bhikkhu Sangha because of this matter and asked Cidi, 'Did you really slander Tuopo with a baseless Parajika offense?' Cidi replied, 'Indeed, World Honored One!' The Buddha scolded Cidi in various ways, 'You foolish person! How can you slander a bhikkhu who purely practices Brahmacharya with a baseless Parajika offense? Have you not heard that three types of people will fall into hell? The first type of person violates the precepts, does not have the conduct of a Shramana, but claims to have it; does not cultivate Brahmacharya, but claims to have cultivated it, and is like a spoiled seed in the Buddha-dharma. The second type of person holds such views and says, 'Sexual desire is not evil,' and indulges themselves. The third type of person slanders a bhikkhu who purely practices Brahmacharya with a baseless Parajika offense. These three types of people will surely fall into hell, how can you do such an evil deed now?' After the Buddha scolded him again in various ways, he told the bhikkhus, 'For these ten benefits, I establish precepts for the bhikkhus, from now on this precept should be said like this:' 'If a bhikkhu, being unrighteous himself, out of malicious anger, slanders a bhikkhu who has not committed a Parajika offense with a baseless Parajika offense, wanting to destroy his Brahmacharya. If this bhikkhu is later asked,

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若不問，言：『我是事無根，住瞋故謗。』僧伽婆尸沙。」

自不如法者：自已事事不如法。

惡瞋者：九惱也。

無根者：不見、不聞、不疑。

無波羅夷者：於四波羅夷，一一無犯。

欲破彼梵行者：欲使還俗，若作外道。

后時，若問、若不問者：后撿挍，何處、何時、云何見也。

事有四種：言諍事、教誡諍事、犯罪諍事、事諍事。

若比丘不見、不聞、不疑他犯波羅夷，若以此謗，僧伽婆尸沙。見疑、聞疑、疑疑、見忘、聞忘、疑忘，而以無根法謗，僧伽婆尸沙。

若面前謗，解者，僧伽婆尸沙；不解者，偷羅遮。

若書、使、相、相似語、手語謗，解者，偷羅遮；不解者，突吉羅。

若謗比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。

比丘尼謗比丘尼，僧伽婆尸沙；謗比丘，波逸提；謗式叉摩那、沙彌、沙彌尼，突吉羅。

式叉摩那、沙彌、沙彌尼謗五眾，皆突吉羅(八事竟)。

佛在王舍城。爾時偷罹難陀比丘尼以陀婆比丘神通大德故，數來問訊，共一處坐聽受法教。慈地見之復欲誹謗，后從耆阇崛山下，見二獼猴合會行欲，便作念言：「我今當與彼二獼猴作假名字，雄者名陀婆，雌者名偷罹難陀。」作是念

【現代漢語翻譯】 現代漢語譯本： 若不詢問，（被指控者）說：『我是事情沒有根據，因為懷有嗔恨而誹謗。』這構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。 『自不如法者』：指自己所做的事情都不如法。 『惡瞋者』：指九種惱怒。 『無根者』：指沒有親眼看見、親耳聽見、或者心存懷疑。 『無波羅夷者』：指對於四種波羅夷（Parajika，斷頭罪），每一種都沒有觸犯。 『欲破彼梵行者』：指想要使（對方）還俗，或者去做外道。 『后時，若問、若不問者』：指事後檢查覈實，在何處、何時、如何看見的。 事情有四種：言語爭端、教誡爭端、犯罪爭端、事件爭端。 如果比丘（Bhiksu，男性出家人）沒有親眼看見、親耳聽見、或者心存懷疑他人觸犯波羅夷（Parajika，斷頭罪），如果因此而誹謗，構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。親眼看見而懷疑、親耳聽見而懷疑、心存懷疑而懷疑、看見后忘記、聽見后忘記、懷疑后忘記，卻用沒有根據的法來誹謗，構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。 如果在當面誹謗，（對方）理解的，構成僧伽婆尸沙（Sanghavasesa，僧殘罪）；（對方）不理解的，構成偷蘭遮（Thullaccaya，粗罪）。 如果通過書信、使者、相貌、相似的言語、手勢來誹謗，（對方）理解的，構成偷蘭遮（Thullaccaya，粗罪）；（對方）不理解的，構成突吉羅（Dukkata，惡作罪）。 如果誹謗比丘尼（Bhiksuni，女性出家人）、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），構成突吉羅（Dukkata，惡作罪）。 比丘尼（Bhiksuni，女性出家人）誹謗比丘尼（Bhiksuni，女性出家人），構成僧伽婆尸沙（Sanghavasesa，僧殘罪）；誹謗比丘（Bhiksu，男性出家人），構成波逸提（Pacittiya，單墮罪）；誹謗式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），構成突吉羅（Dukkata，惡作罪）。 式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）誹謗五眾，都構成突吉羅（Dukkata，惡作罪）（八事完畢）。 佛陀（Buddha）在王舍城（Rajagrha）。當時，偷罹難陀（Thullananda）比丘尼（Bhiksuni，女性出家人）因為陀婆（Tava）比丘（Bhiksu，男性出家人）神通廣大、德行高尚，多次前來問候，一起坐著聽受佛法教誨。慈地（Cidi）看見后又想誹謗，後來從耆阇崛山（Grdhrakuta）下來，看見兩隻獼猴交合行淫，便心想：『我現在要給那兩隻獼猴起假名字，雄的叫陀婆（Tava），雌的叫偷罹難陀（Thullananda）。』這樣想著

【English Translation】 English version: If not asked, (the accused) says: 'I am without basis in the matter, I slandered because of dwelling in anger.' This constitutes a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha). 'One who is not in accordance with the Dharma': refers to oneself doing things that are not in accordance with the Dharma. 'Evilly angry': refers to the nine angers. 'Without basis': refers to not having seen, not having heard, and not having suspected. 'Without Parajika': refers to not having violated any of the four Parajikas (Parajika, expulsion offense). 'Desiring to destroy their Brahmacharya': refers to wanting to make (the other person) return to lay life, or to become a follower of other paths. 'Later, whether asked or not asked': refers to checking and verifying later, where, when, and how it was seen. There are four kinds of matters: verbal disputes, admonishment disputes, offense disputes, and event disputes. If a Bhiksu (Bhiksu, male monastic) has not seen, not heard, and does not suspect another of committing a Parajika (Parajika, expulsion offense), if he slanders based on this, it constitutes a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha). Seeing and suspecting, hearing and suspecting, suspecting and suspecting, seeing and forgetting, hearing and forgetting, suspecting and forgetting, yet slandering with baseless Dharma, it constitutes a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha). If slandering face to face, if (the other person) understands, it constitutes a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha); if (the other person) does not understand, it constitutes a Thullaccaya (Thullaccaya, grave offense). If slandering through letters, messengers, appearances, similar words, or sign language, if (the other person) understands, it constitutes a Thullaccaya (Thullaccaya, grave offense); if (the other person) does not understand, it constitutes a Dukkata (Dukkata, wrong doing). If slandering a Bhiksuni (Bhiksuni, female monastic), a Siksamana (Siksamana, probationer), a Sramanera (Sramanera, novice monk), or a Sramanerika (Sramanerika, novice nun), it constitutes a Dukkata (Dukkata, wrong doing). If a Bhiksuni (Bhiksuni, female monastic) slanders a Bhiksuni (Bhiksuni, female monastic), it constitutes a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha); if slandering a Bhiksu (Bhiksu, male monastic), it constitutes a Pacittiya (Pacittiya, expiatory offense); if slandering a Siksamana (Siksamana, probationer), a Sramanera (Sramanera, novice monk), or a Sramanerika (Sramanerika, novice nun), it constitutes a Dukkata (Dukkata, wrong doing). If a Siksamana (Siksamana, probationer), a Sramanera (Sramanera, novice monk), or a Sramanerika (Sramanerika, novice nun) slanders the five assemblies, it all constitutes a Dukkata (Dukkata, wrong doing) (Eight matters completed). The Buddha (Buddha) was in Rajagrha (Rajagrha). At that time, Thullananda (Thullananda) Bhiksuni (Bhiksuni, female monastic), because Tava (Tava) Bhiksu (Bhiksu, male monastic) had great supernatural powers and high virtue, frequently came to greet him, sitting together to listen to the Dharma teachings. Cidi (Cidi) saw this and wanted to slander again. Later, descending from Grdhrakuta (Grdhrakuta) Mountain, she saw two monkeys copulating, and thought: 'Now I will give those two monkeys false names, the male one will be called Tava (Tava), and the female one will be called Thullananda (Thullananda).' Thinking thus

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已，便語諸長老比丘言：「我先以無根法謗陀婆，今親自見與偷罹難陀作不凈行。」諸比丘以是白佛，佛告諸比丘：「應集僧撿問慈地：『汝言先以無根法謗陀婆，今親自見與偷罹難陀作不凈行，為實、為虛？』」諸比丘受教，集僧問慈地，乃至「汝可更說，為實、為虛？」皆如上說。如是問已，慈地言：「我實不見陀婆作不凈行，我見偷罹難陀數來往陀婆所，意欲謗之。從耆阇崛山下，見獼猴雄雌共合，我便假名雄者為陀婆，雌者為偷罹難陀，故言親見為不凈行耳！」諸比丘種種呵責：「汝云何于異分中取片，若似片，作波羅夷謗無波羅夷比丘。」將至佛所，以事白佛。佛以是事集比丘僧，問慈地：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，自不如法，惡瞋故，于異分中取片、若似片，作波羅夷謗無波羅夷比丘，欲破彼梵行。是比丘后時，若問、若不問，言：『我是事異分中取片、若似片法，住瞋故謗。』僧伽婆尸沙。」

事者：言諍事、教誡諍事、犯罪諍事、事諍事。

若比丘見他犯僧伽婆尸沙，定生僧伽婆尸沙想。瞋故，于異分中取片，若似片，謗無波羅夷比丘，僧伽婆尸沙。聞、疑亦如是。見、聞、疑

【現代漢語翻譯】 現代漢語譯本：

說完，慈地便對眾長老比丘說：『我先前用沒有根據的事情誹謗陀婆（Tudava），現在親眼看見他和偷罹難陀（Thullananda）行不凈之行。』眾比丘將此事稟告佛陀。佛陀告訴眾比丘：『應當召集僧眾審問慈地：』你說先前用沒有根據的事情誹謗陀婆，現在親眼看見他和偷罹難陀行不凈之行，是真是假？『』眾比丘接受教誨，召集僧眾審問慈地，乃至『你可以再說一遍，是真是假？』都如上面所說。這樣審問之後，慈地說：『我確實沒有看見陀婆行不凈之行，我看見偷罹難陀多次來往陀婆住所，想要誹謗他。從耆阇崛山（Gijjhakuta）下山時，看見獼猴雄雌交合，我便假借雄獼猴為陀婆，雌獼猴為偷罹難陀，所以說親眼看見他們行不凈之行！』眾比丘種種呵責慈地：『你為什麼在不相關的事情中取片段，或者相似的片段，用波羅夷（Parajika）罪來誹謗沒有犯波羅夷罪的比丘？』將慈地帶到佛陀處，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，問慈地：『你確實是這樣做的嗎？』慈地回答說：『確實是這樣，世尊！』佛陀種種呵責慈地后，告訴眾比丘：『爲了十種利益，為眾比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，自己不如法，因為惡意的嗔恨，在不相關的事情中取片段，或者相似的片段，用波羅夷罪來誹謗沒有犯波羅夷罪的比丘，想要破壞他的梵行。這個比丘之後，無論被問或不被問，說：『我是從不相關的事情中取片段，或者相似的片段，因為嗔恨而誹謗。』犯僧伽婆尸沙（Sanghadisesa）罪。』

事情是指：言語爭端、教誡爭端、犯罪爭端、事件爭端。

如果比丘看見他人犯僧伽婆尸沙罪，確定認為是僧伽婆尸沙罪。因為嗔恨，在不相關的事情中取片段，或者相似的片段，誹謗沒有犯波羅夷罪的比丘，犯僧伽婆尸沙罪。聽到、懷疑也是這樣。看見、聽到、懷疑

【English Translation】 English version:

Having spoken, Citta then said to the elder bhikkhus: 'I previously slandered Tudava (Tudava) with unfounded accusations, but now I have personally seen him engaging in impure conduct with Thullananda (Thullananda).' The bhikkhus reported this matter to the Buddha. The Buddha told the bhikkhus: 'You should assemble the Sangha and question Citta: 'You said that you previously slandered Tudava with unfounded accusations, and now you have personally seen him engaging in impure conduct with Thullananda, is this true or false?'' The bhikkhus, having received the instruction, assembled the Sangha and questioned Citta, even to the point of 'Can you say it again, is it true or false?' All was as stated above. After questioning him in this way, Citta said: 'I did not actually see Tudava engaging in impure conduct. I saw Thullananda frequently going to Tudava's residence, intending to slander him. Descending from Gijjhakuta Mountain (Gijjhakuta), I saw a male and female monkey mating, and I falsely named the male monkey Tudava and the female monkey Thullananda, so I said I personally saw them engaging in impure conduct!' The bhikkhus variously rebuked him: 'Why do you take a fragment from an unrelated matter, or something similar to a fragment, and use a Parajika (Parajika) offense to slander a bhikkhu who has not committed a Parajika offense?' They brought Citta to the Buddha and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and asked Citta: 'Is this actually what you did?' Citta replied: 'It is so, Blessed One!' The Buddha, having variously rebuked Citta, told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited as follows:'

'If a bhikkhu, being not in accordance with the Dharma himself, out of malicious hatred, takes a fragment from an unrelated matter, or something similar to a fragment, and uses a Parajika offense to slander a bhikkhu who has not committed a Parajika offense, intending to destroy his Brahmacariya (Brahmacariya). This bhikkhu, later, whether asked or not asked, says: 'I took a fragment from an unrelated matter, or something similar to a fragment, and slandered him out of hatred.' It is a Sanghadisesa (Sanghadisesa) offense.'

Matters refer to: verbal disputes, admonishment disputes, offense disputes, and event disputes.

If a bhikkhu sees another committing a Sanghadisesa offense, and definitely thinks it is a Sanghadisesa offense. Out of hatred, he takes a fragment from an unrelated matter, or something similar to a fragment, and slanders a bhikkhu who has not committed a Parajika offense, it is a Sanghadisesa offense. Hearing and doubt are also the same. Seeing, hearing, and doubt

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他犯偷羅遮、犯波逸提、犯波羅提提舍尼、犯突吉羅，以波羅夷謗亦如是。余如上說(九戒竟)。

佛在彌那邑阿㝹林下。爾時貴族諸釋種子多於佛所出家學道。時釋摩男語阿那律言：「今諸貴族並皆出家修于梵行，我等兄弟如何獨不？我若出家，汝知家事；汝若舍家，我當斷理。」阿那律言：「愿兄出家，我知家事。」釋摩男言：「汝先由我在家受樂，不知艱難；然出家行道，亦復辛苦。汝今住家，吾當語汝營家之法。」便種種語之：晝應爾，夜應爾。田商、貨殖、驅役之法，悉以語之。阿那律言：「若營家如此，乃得成立，我乃不能一日為之。愿兄住家，我當修道。」釋摩男言：「諸佛世尊，父母不聽，不得為道。汝今自可啟白于母。」阿那律即便往啟：「我欲于佛法出家學道。」母言：「我唯有汝兄弟二人，愛念情重，如何生離？汝家大富，快修功德。何須出家，奪吾此意？」苦請至三，母乃答言：「若跋提王出家者，我亦聽汝。」

時跋提王與阿那律、阿難、難提、調達、婆婆、金鞞盧等，甚相愛重，若有所為，誓不相違。於是阿那律，往白跋提王言：「今有微愿，愿必見從。」王言：「吾等本要，誓不相違；若相違者，頭破七分。但令卿愿，必可從耳！」阿那律即以母言白王。王言：「如卿此

【現代漢語翻譯】 現代漢語譯本：他犯了偷蘭遮罪（Thullaccaya，一種較輕的罪過）、犯了波逸提罪（Pacittiya，一種懺悔罪）、犯了波羅提提舍尼罪（Patidesaniya，一種對特定對像懺悔的罪過）、犯了突吉羅罪（Dukkata，一種輕微的過失），如果用波羅夷罪（Parajika，斷頭罪，最重的罪過）來誹謗他人，也是如此。其餘的罪過如上文所說。（九戒完畢）

佛陀住在彌那邑（Mina Village）的阿㝹林（Anupiya Grove）下。當時，許多貴族釋迦族的後裔在佛陀那裡出家修行。釋迦族的摩男（Mahanama）對阿那律（Anuruddha）說：『現在這些貴族都出家修行梵行，我們兄弟怎麼能獨自不這樣做呢？如果我出家，你來管理家事；如果你捨棄家庭，我來處理事務。』阿那律說：『希望兄長出家，我來管理家事。』釋摩男說：『你先前由我在家享受安樂，不知道生活的艱難；然而出家修行，也同樣辛苦。你現在留在家中，我來告訴你經營家業的方法。』於是種種地告訴他：白天應該怎樣，夜晚應該怎樣。田地買賣、商業經營、僱傭奴僕的方法，都告訴了他。阿那律說：『如果經營家業如此，才能成功，我一天都不能做這些。希望兄長留在家中，我來修行。』釋摩男說：『諸佛世尊，父母不允許，是不能出家修道的。你現在可以去稟告你的母親。』阿那律立刻去稟告母親：『我想要在佛法中出家修行。』母親說：『我只有你們兄弟二人，愛念之情很重，怎麼能忍受生離死別？你家非常富有，好好地修功德。何必出家，讓我傷心呢？』阿那律苦苦請求了三次，母親才回答說：『如果跋提王（Bhadraka）出家，我就允許你出家。』

當時，跋提王與阿那律、阿難（Ananda）、難提（Nanda）、提婆達多（Devadatta）、婆婆（Bhaggu）、金毗羅（Kimbila）等人，非常相親相愛，無論做什麼事，都發誓不互相違背。於是阿那律去告訴跋提王說：『現在我有一個小小的願望，希望您一定答應。』跋提王說：『我們本來就發誓，不互相違背；如果違背誓言，頭就會破裂成七份。只要是您的願望，一定可以答應！』阿那律就把母親說的話告訴了跋提王。跋提王說：『像您這樣的願望』

【English Translation】 English version: He commits a Thullaccaya (a minor offense), commits a Pacittiya (an offense requiring confession), commits a Patidesaniya (an offense to be confessed to a specific person), commits a Dukkata (a minor transgression), and it is the same if he slanders someone with a Parajika (defeat, the most serious offense). The remaining offenses are as described above. (End of the nine precepts).

The Buddha was staying under the Anupiya Grove in Mina Village. At that time, many noble Shakya clan descendants renounced their homes and studied the Way with the Buddha. The Shakya Mahanama said to Anuruddha: 'Now these nobles are all renouncing their homes and practicing the Brahma-faring, how can we brothers alone not do so? If I renounce the home, you will manage the household affairs; if you abandon the home, I will handle the affairs.' Anuruddha said: 'May the elder brother renounce the home, I will manage the household affairs.' Mahanama said: 'You previously enjoyed comfort at home because of me, not knowing the hardships of life; however, renouncing the home and practicing the Way is also difficult. You now stay at home, and I will tell you the methods of managing the household.' So he told him in various ways: how it should be during the day, how it should be at night. He told him all about the methods of field trading, business management, and employing servants. Anuruddha said: 'If managing the household is like this, then it can be established, but I cannot do these things for even a day. May the elder brother stay at home, and I will practice the Way.' Mahanama said: 'The Buddhas, World Honored Ones, cannot practice the Way if their parents do not allow it. You can now go and inform your mother.' Anuruddha immediately went and informed his mother: 'I want to renounce the home and study the Way in the Buddha's Dharma.' His mother said: 'I only have you two brothers, and my love and affection for you are very deep. How can I bear to be separated from you in life? Your family is very wealthy, so cultivate merit well. Why do you need to renounce the home and break my heart?' After Anuruddha pleaded bitterly three times, his mother finally replied: 'If King Bhadraka renounces the home, then I will allow you to renounce the home as well.'

At that time, King Bhadraka, Anuruddha, Ananda, Nanda, Devadatta, Bhaggu, Kimbila, and others were very loving and respectful to each other, and they vowed not to contradict each other in whatever they did. So Anuruddha went and told King Bhadraka: 'Now I have a small wish, and I hope you will definitely grant it.' The king said: 'We originally vowed not to contradict each other; if we violate the vow, our heads will break into seven pieces. As long as it is your wish, it can definitely be granted!' Anuruddha then told the king what his mother had said. The king said: 'A wish like yours'

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愿，我未能從。所以者何？我願作王今日始果，親族富貴，無有外憂。何能捨此，出家學道？」阿那律言：「若王出家，吾愿乃果；貪著寵榮，吾則永淪。愿王三思，不違先誓！」王言：「當從汝愿。寬我七年，然後共汝出家學道。」阿那律言：「卻後七年，佛不必在；又，我危脆性命難保，王今云何以此為期？」王復言：「七年若遠，六年可乎？」答亦如上。五、四、三、二，至於一年，七月至於一月，七日至於一日，皆亦如是。王言：「我等長者，如何便得率爾而去？當設方便，嚴駕出遊，因此微行，乃可得耳？汝今便可語阿難陀等，令知此意。」阿那律即宣語五人，五人欣然，莫逆於心；即便竟夜嚴四種兵，極世儀飾，晨朝出遊。盡遊觀已，密將剃頭人優波離，舍諸儐從，至隱僻處，寶衣與之，令其剃髮，變服而去。去未久，優波離作是念：「諸釋豪強，若知剃諸人發，必當殺我。如此貴族尚能捨家，我今何為不捨剃具及諸寶衣，隨彼而去？」即自剃頭，以諸寶衣掛著樹上，作是念：「須者取之。」於是疾行，須臾相及，語七人言：「我今亦欲相隨出家。」七人即受，同詣佛所，頭面禮足，白言：「世尊！我等今欲出家凈修梵行；而優波離是我等仆，愿佛先與受具足戒，然後度我；當令我等及諸釋種，于彼人所

【現代漢語翻譯】 現代漢語譯本 『我未能如願。』國王說，『這是為什麼呢？我希望作國王，今天才剛剛實現，親族富貴，沒有外面的憂患。怎麼能捨棄這些，出家學道呢？』 阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）說：『如果大王出家，我的願望才能實現；貪戀寵愛和榮耀，我將永遠沉淪。希望大王三思，不要違背先前的誓言！』 國王說：『應當聽從你的願望。寬限我七年，然後和你一起出家學道。』 阿那律說：『七年後，佛陀不一定還在世；而且，我的生命危脆難以保證，大王現在怎麼能以此為期呢？』 國王又說：『七年如果太遠，六年可以嗎？』 回答也和上面一樣。五年、四年、三年、二年，直到一年，七個月直到一個月，七天直到一天，都像這樣。 國王說：『我們這些長者，怎麼能隨便就走呢？應當想個辦法，準備好車駕出遊，藉此機會悄悄離開，才可以做到啊。你現在就可以告訴阿難陀（Ānanda，佛陀十大弟子之一，以多聞第一著稱）等人，讓他們知道這個意思。』 阿那律立刻告訴了五個人，五個人非常高興，彼此心意相通；立刻連夜準備四種軍隊，用世間最華麗的裝飾，早晨出遊。遊覽完畢后，秘密地帶著剃頭匠優波離（Upali，佛陀十大弟子之一，持戒第一） ，捨棄了所有的隨從，到了隱蔽的地方，把寶貴的衣服給他，讓他剃髮，改變服裝離開。 離開沒多久，優波離心想：『各位釋迦（Śākya，古印度的一個種族）族的豪強，如果知道我剃了他們的人的頭髮，一定會殺了我。如此貴族尚且能夠捨棄家庭，我現在為什麼不捨棄剃頭工具和這些寶貴的衣服，跟隨他們而去呢？』 於是自己剃了頭，把寶貴的衣服掛在樹上，心想：『需要的人就拿去吧。』 於是快速行走，一會兒就趕上了他們，告訴七個人說：『我現在也想跟隨你們出家。』 七個人就接受了他，一同前往佛陀的住所，頭面頂禮佛足，稟告說：『世尊！我們現在想要出家清凈地修行梵行；而優波離是我們的僕人，希望佛陀先給他授具足戒，然後再度化我們；這樣可以讓我們以及各位釋迦族人，對於這個人有所尊敬。』

【English Translation】 English version 『I have not been able to fulfill my wish.』 The king said, 『Why is that? My wish to be king has only just been realized today, my relatives are wealthy and noble, and there are no external worries. How can I abandon all this and leave home to study the Way?』 Anuruddha (one of the ten great disciples of the Buddha, known for his divine eye) said, 『If Your Majesty leaves home, my wish will be fulfilled; if you cling to favor and glory, I will be forever lost. I hope Your Majesty will think thrice and not break your previous vow!』 The king said, 『I should follow your wish. Grant me seven years, and then I will leave home with you to study the Way.』 Anuruddha said, 『After seven years, the Buddha may no longer be in the world; moreover, my life is fragile and difficult to guarantee. How can Your Majesty set this as a deadline?』 The king then said, 『If seven years is too far, would six years be acceptable?』 The answer was the same as before. Five, four, three, two, down to one year, seven months down to one month, seven days down to one day, it was all the same. The king said, 『How can we elders just leave so rashly? We should devise a plan, prepare carriages for an outing, and take this opportunity to leave quietly. You can now tell Ānanda (one of the ten great disciples of the Buddha, known for his great learning) and the others, and let them know this idea.』 Anuruddha immediately told the five people, and the five people were very happy and understood each other's intentions; they immediately prepared four kinds of troops overnight, using the most magnificent decorations in the world, and set out in the morning. After the tour, they secretly took the barber Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts), abandoned all the attendants, went to a secluded place, gave him the precious clothes, and asked him to shave his head, change his clothes, and leave. Not long after leaving, Upali thought to himself, 『If the powerful Śākyas (an ancient Indian clan) know that I shaved the heads of their people, they will surely kill me. Such nobles are able to abandon their families, so why shouldn't I abandon the shaving tools and these precious clothes and follow them?』 So he shaved his own head, hung the precious clothes on the tree, and thought, 『Let those who need them take them.』 Then he walked quickly, caught up with them in a moment, and told the seven people, 『I also want to follow you to leave home now.』 The seven people accepted him and went together to the Buddha's residence, prostrated themselves at the Buddha's feet, and reported, 『World Honored One! We now want to leave home and purely practice Brahma-conduct; and Upali is our servant. We hope that the Buddha will first give him the full ordination, and then liberate us; so that we and all the Śākyas may have respect for this person.』

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破大憍慢。」佛即先度，七人後度。

爾時世尊作是念：「迦維羅衛去此不遠，諸釋知者，或有留難。」便將八人詣跋提羅城，住網林樹下，為說妙法：「眼無常、色無常，眼識、眼觸，眼觸因緣生，受無常；乃至意無常，法無常，意識、意觸，意觸因緣生，受無常。汝聖弟子！應作是觀，生厭離心，得解脫智。所作已辦，梵行已立，不受後身。」說是法時，六人漏盡，得阿羅漢。阿難侍佛，不盡諸漏。調達一人，空無所獲。

跋提王既得羅漢，心凈無畏，若在樹下露坐、經行，輒自慶言：「快哉，快哉！」有異比丘，聞此聲已，作是念：「跋提比丘必憶世樂，不樂梵行。」即往白佛：「我向于彼，聞跋提言：『快哉，快哉！』必憶為王時樂，不樂梵行。」佛告比丘：「汝可呼來！」便往語言：「大師呼汝！」跋提即到佛所，頭面禮足，卻住一面。佛問跋提：「汝實言快哉不？」答言：「實爾。世尊！」又問跋提：「汝見何義，而言快哉？」跋提白言：「我昔在家，住於七重城塹之里，七行象、七行馬、七行車、七行步，四兵圍繞，忽聞異聲，心驚毛豎；今在樹下空露之地，坦然無憂，是故稱快。」佛告比丘：「跋提已得羅漢，不樂梵行，無有是處。」

爾時世尊因跋提而說偈言：

「快哉阿羅

【現代漢語翻譯】 現代漢語譯本：摧毀他們的極大驕慢。'佛陀首先度化了他們七人，之後又度化了另外七人。

當時，世尊心想：『迦維羅衛城離這裡不遠，那些釋迦族的知情者，或許會製造阻礙。』於是帶領八位比丘前往跋提羅城，住在網林樹下，為他們宣說微妙之法：『眼是無常的，色是無常的，眼識、眼觸，以及眼觸為因緣所生的感受也是無常的；乃至意是無常的，法是無常的，意識、意觸，以及意觸為因緣所生的感受也是無常的。你們這些聖弟子！應當這樣觀察，生起厭離之心，獲得解脫的智慧。該做的已經做完，清凈的修行已經確立，不再受後世之身。』在宣說此法時，六位比丘漏盡煩惱，證得阿羅漢果。阿難（Ananda）侍奉佛陀，但尚未斷盡所有煩惱。提婆達多（Devadatta）一人，空無所獲。

跋提王（Bhadraka）證得阿羅漢果后，內心清凈無畏，無論在樹下露天而坐，還是經行，總是慶幸地說：『快樂啊，快樂啊！』有其他比丘聽到這個聲音后，心想：『跋提比丘一定是憶起做國王時的快樂，不樂於清凈的修行。』於是前去稟告佛陀：『我剛才聽到跋提說：『快樂啊，快樂啊！』他一定是憶起做國王時的快樂，不樂於清凈的修行。』佛陀告訴比丘：『你可以把他叫來！』比丘便前去對跋提說：『大師召喚你！』跋提立刻來到佛陀處，頭面頂禮佛足，然後退到一旁站立。佛陀問跋提：『你確實說了快樂嗎？』跋提回答說：『確實如此，世尊！』佛陀又問跋提：『你看到什麼意義，而說快樂呢？』跋提回答說：『我過去在家時，住在七重城墻之內，有七行象、七行馬、七行車、七行步兵，四種軍隊圍繞，稍微聽到一點異樣的聲音，就會心驚膽戰；現在身處樹下空曠之地，坦然無憂，所以才說快樂。』佛陀告訴比丘：『跋提已經證得阿羅漢果，不樂於清凈的修行，沒有這種可能。』

當時，世尊因為跋提（Bhadraka）的緣故而說了這首偈語：

『快樂啊，阿羅漢！』

【English Translation】 English version: 'Destroying their great arrogance.' The Buddha first converted those seven, and then converted the other seven.

At that time, the World-Honored One thought: 'Kapilavastu (the city of the Shakyas) is not far from here, and those of the Shakya clan who know about this might create obstacles.' So he led eight monks to Bhadrika City, dwelling under the Netra Grove, and expounded the wonderful Dharma to them: 'The eye is impermanent, form is impermanent, eye-consciousness, eye-contact, and the feeling born of the condition of eye-contact are also impermanent; even the mind is impermanent, Dharma is impermanent, mind-consciousness, mind-contact, and the feeling born of the condition of mind-contact are also impermanent. You, holy disciples! Should observe in this way, generate a mind of revulsion, and attain the wisdom of liberation. What needs to be done has been done, the pure conduct has been established, and there will be no further rebirth.' While expounding this Dharma, six monks exhausted their defilements and attained Arhatship. Ananda (Ananda), attending the Buddha, had not yet exhausted all defilements. Devadatta (Devadatta) alone gained nothing.

King Bhadraka (Bhadraka), having attained Arhatship, his mind pure and fearless, whether sitting in the open under a tree or walking, would always rejoice and say: 'Happy, happy!' Another monk, hearing this sound, thought: 'The monk Bhadraka must be remembering the pleasures of being a king and not delighting in pure conduct.' So he went to report to the Buddha: 'I just heard Bhadraka say: 'Happy, happy!' He must be remembering the pleasures of being a king and not delighting in pure conduct.' The Buddha told the monk: 'You can call him here!' The monk then went to Bhadraka and said: 'The Master is calling you!' Bhadraka immediately came to the Buddha, prostrated himself at the Buddha's feet, and stood to one side. The Buddha asked Bhadraka: 'Did you really say 'happy'?' Bhadraka replied: 'Indeed, World-Honored One!' The Buddha then asked Bhadraka: 'What meaning did you see that made you say 'happy'?' Bhadraka replied: 'In the past, when I was at home, I lived within seven layers of city walls, surrounded by seven rows of elephants, seven rows of horses, seven rows of chariots, and seven rows of infantry, four kinds of troops. If I heard even a slight unusual sound, my heart would tremble with fear. Now, in this open space under a tree, I am at peace and without worry, so I say 'happy'.' The Buddha told the monk: 'Bhadraka has already attained Arhatship; there is no possibility that he does not delight in pure conduct.'

At that time, the World-Honored One, because of Bhadraka (Bhadraka), spoke this verse:

'Happy is the Arhat!'

---

漢，　　無復恩愛縛， 　已破欲恚癡，　　無復諸結網； 　既到于泥洹，　　無有穢濁心， 　不染著於世，　　解脫無諸漏； 　了達於五陰，　　游於七法林， 　大龍所行處，　　已伏諸恐怖； 　成就十種分，　　龍德三昧禪， 　一切有漏盡，　　世間之第一； 　不動無所畏，　　不復受後身， 　已息寂滅處，　　永無苦樂報； 　住于無學智，　　此身最後邊， 　梵行堅固立，　　無諸不可信； 　天上天下中，　　無復諸欲樂， 　此名師子吼，　　無能勝佛者。」

於是，世尊與諸大德聲聞，受阿耨達龍王請；調達未得神通，不能得去，羞恥益深，便作是念：「我今當問修神通道。」便往白佛：「愿佛為我說修通法。」佛即為說，調達受學，安居之中便獲神通。獲神通已，作是思惟：「誰應先化？」復作是念：「瓶沙王太子名曰眾樂，先化導之，然後餘人乃從我教。」作是念已，即于網林下沒，在太子床上現，作小兒𡂡指仰臥。太子見之即大惶怖，問言：「汝為是天？為是鬼神？」答言：「我是調達，勿恐，勿怖！」太子語言：「若是調達，復汝本形。」即自變復，威儀如本。太子歡喜，而師事之；日出問訊，乘五百乘車，調達復化作五百小兒，在於車上仰臥𡂡指；復以五百乘車，

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載上美食，種種肴膳而供養之。時諸國人生希有心，作是言：「調達有大神力，作此變化，使太子日出問訊，種種肴膳而以供養。」於是調達遂不自量，便欲招引，畜養徒眾。

爾時世尊，從網林出，遊行人間，到拘舍彌國，住瞿師羅園。爾時目連住一別處。此國先有憍陳如子，名曰柯烋，凈修梵行得阿那含果，生於梵天；中夜寂靜，從天來下，放大光明，詣目連所，頭面禮足，白言：「調達今化眾樂太子，現諸神變，恐其必欲招引徒眾，破和合僧。」作是語已，忽然不現。於是目連，晨朝整衣服往詣佛所，以柯烋言具以白佛。佛問目連：「汝意云何？當謂審如柯烋語不？」答言：「意以為然。」佛告目連：「莫說此語！所以者何？于天上天下，不見沙門、婆羅門、諸天魔梵，有能領佛徒眾者。」又告目連：「世間有五種師，今皆現在：一者、戒不清凈，自言戒凈，其諸弟子如實知之，覆藏其過，以望利養；二者、邪命諂曲，自言正直，而諸弟子亦覆藏之；三者、所說不善，自言善說，而諸弟子嘆以為善；四者、見不清凈，自言清凈，而諸弟子稱言見凈；五者、說非法律，言是法律，而諸弟子亦云是法。而不能使智者信受。目連！如來戒凈，無有諂曲，言無不善，知見清凈，所說是法，智者信受，不須弟子共相

【現代漢語翻譯】 現代漢語譯本：帶著各種美食和菜餚來供養他。當時各國人民都感到非常稀有，說道：『提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）有大神力，能做出這樣的變化，讓太子每天早上都來問候，並用各種美食菜餚來供養。』於是，提婆達多便不自量力，想要招攬和蓄養徒眾。

當時，世尊（釋迦牟尼佛的尊稱）從網林出來，在人間游化，到達拘舍彌國，住在瞿師羅園。當時，目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）住在另一個地方。這個國家先前有一位憍陳如（Ajnatakaundinya，佛陀最早的五比丘之一）的兒子，名叫柯烋（Kokila），清凈地修行梵行，證得阿那含果（Anagamin，佛教修行的一個階段），生於梵天；半夜寂靜時，從天上下來，放出大光明，來到目連住所，頭面禮足，稟告說：『提婆達多現在迷惑眾樂太子，顯現各種神通變化，恐怕他必定想要招攬徒眾，破壞僧團的和合。』說完這些話后，忽然消失不見。於是，目連早上整理好衣服，前往佛陀住所，將柯烋所說的話全部稟告佛陀。佛陀問目連：『你認為怎麼樣？你認為柯烋說的是真的嗎？』目連回答說：『我認為是這樣。』佛陀告訴目連：『不要說這樣的話！為什麼呢？在天上天下，我沒有看到任何沙門（Sramana，古印度出家求道者）、婆羅門（Brahmana，印度教祭司）、諸天、魔、梵天，有能力領導佛陀的徒眾。』又告訴目連：『世間有五種導師，現在都存在：第一種，戒律不清凈，卻自稱戒律清凈，他們的弟子如實地知道他們的過錯，卻隱瞞這些過錯，以期望得到利益供養；第二種，用邪命來諂媚，自稱正直，而他們的弟子也隱瞞他們的過錯；第三種，所說的不善，卻自稱說得好，而他們的弟子也讚歎說得好；第四種，見解不清凈，卻自稱清凈，而他們的弟子也稱讚說見解清凈；第五種，說不是法律的，說是法律，而他們的弟子也說是法。』這些人不能使有智慧的人信服。目連！如來（Tathagata，佛陀的稱號之一）戒律清凈，沒有諂媚，所說的話沒有不善，知見清凈，所說的法，有智慧的人會信服，不需要弟子們互相

【English Translation】 English version: They brought delicious foods and various dishes to offer him. At that time, the people of various countries felt it was rare and said, 'Devadatta (Buddha's cousin, known for opposing the Buddha) has great supernatural powers, creating such transformations that the prince comes to greet him every morning and offers him various delicacies and dishes.' Thereupon, Devadatta overestimated himself and wanted to attract and raise followers.

At that time, the World Honored One (a title for Shakyamuni Buddha) came out of the Net Forest, traveled in the human world, arrived at Kausambi, and stayed in Ghositarama. At that time, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) was staying in another place. This country previously had a son of Ajnatakaundinya (one of the Buddha's first five monks), named Kokila, who purely cultivated Brahma-conduct, attained the Anagamin fruit (a stage of Buddhist practice), and was born in the Brahma Heaven; in the stillness of midnight, he came down from the heavens, emitted great light, went to Maudgalyayana's place, bowed his head and feet in reverence, and reported, 'Devadatta is now deluding Prince Joyful, displaying various supernatural transformations, and I fear that he will surely want to attract followers and break the harmony of the Sangha.' After saying these words, he suddenly disappeared. Thereupon, Maudgalyayana tidied his clothes in the morning and went to the Buddha's place, reporting all the words of Kokila to the Buddha. The Buddha asked Maudgalyayana, 'What do you think? Do you think Kokila's words are true?' Maudgalyayana replied, 'I think so.' The Buddha told Maudgalyayana, 'Do not say such things! Why? In the heavens and on earth, I have not seen any Sramana (wandering ascetics), Brahmana (Hindu priests), gods, demons, or Brahma who can lead the Buddha's followers.' He also told Maudgalyayana, 'There are five kinds of teachers in the world, all of whom exist now: The first is those whose precepts are not pure, but claim to be pure, and their disciples know their faults as they are, but conceal these faults in order to gain benefits and offerings; the second is those who flatter with evil means, but claim to be upright, and their disciples also conceal their faults; the third is those who speak what is not good, but claim to speak well, and their disciples also praise them as speaking well; the fourth is those whose views are not pure, but claim to be pure, and their disciples also praise them as having pure views; the fifth is those who say what is not the law, but say it is the law, and their disciples also say it is the law.' These people cannot make the wise believe. Maudgalyayana! The Tathagata's (one of the titles of the Buddha) precepts are pure, there is no flattery, there is no unwholesomeness in what is said, knowledge and views are pure, and the Dharma that is spoken is believed by the wise, without the need for disciples to mutually

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稱覆。」

爾時有異比丘，于王舍城安居竟，著衣持缽來詣佛所，白佛言：「世尊！調達化眾樂太子，現作小兒，乃至種種肴膳，而以供養。」佛告比丘：「莫羨調達作此變化，以致利養；若有恭敬供養之者，增其長夜受諸苦痛。猶如惡狗以杖打之，更增其惡。調達如是，多得供養，煩惱轉增。」

爾時世尊欲重宣此義，而說偈言：

「愚人增其惡，　　由於利養生， 　癡斷清白法，　　猶如身首分； 　不修清凈行，　　而志招學徒， 　欲居眾人上，　　望一切歸宗； 　有人求利養，　　或有求泥洹， 　利養傷清白，　　寂滅卻慳貪。」

復告諸比丘：「芭蕉、竹、蘆以實而死；駏驉懷妊，亦喪其身。今調達貪求利養，亦復如是。」

爾時世尊，欲重宣此義，而說偈言：

「芭蕉以實死，　　竹蘆實亦然； 　駏驉坐妊死，　　士以貪自喪。」

於是世尊從拘舍彌國漸漸遊行，向王舍城住耆阇崛山，為比丘、比丘尼、優婆塞、優婆夷、國王、大臣、沙門、婆羅門、梵志、居士供養恭敬，尊重讚歎；衣食臥具及諸醫藥，無所染著，猶如蓮華。

爾時世尊與無央數大眾圍繞說法，調達便從坐起，更整衣服，偏袒右肩，頭面禮足，胡跪合掌，白佛言：「世尊！唯愿安住

【現代漢語翻譯】 稱覆（Chen Fu，無法確定具體含義，根據上下文推測可能指一種確認或認可的行為）。

當時，有一位比丘（Bihqiu，佛教僧侶的通稱），在王舍城（Wang She Cheng，古印度城市，佛陀時期重要的佛教中心）安居結束后，穿著袈裟，拿著缽，來到佛陀的住所，稟告佛陀說：『世尊（Shi Zun，對佛陀的尊稱）！提婆達多（Tiao Da，佛陀的堂兄弟，也是一位僧侶，后因分裂僧團而著名）以神通化現大眾喜愛的太子形象，甚至變出各種美味佳餚來供養他們。』佛陀告訴比丘：『不要羨慕提婆達多施展這些變化來獲取利益供養；如果有人恭敬供養他，只會增長他們長久的黑夜，遭受各種痛苦。就像用棍子打惡狗，只會增加它的兇惡一樣。提婆達多也是這樣，得到越多供養，煩惱就越增加。』

當時，世尊想要再次宣說這個道理，於是說了偈語：

『愚蠢的人增長他的惡行， 由於貪圖利益供養而生起， 愚癡斷絕清凈的佛法， 就像身體和頭顱分離一樣； 不修習清凈的行為， 卻立志招收徒弟， 想要居於眾人之上， 希望一切人都歸順自己； 有人追求利益供養， 或者有人追求涅槃（Nipan，佛教術語，指解脫生死輪迴的境界）， 利益供養傷害清凈的修行， 寂滅卻能去除慳吝貪婪。』

佛陀又告訴眾比丘：『芭蕉、竹子、蘆葦因為結果實而死亡；駏驉（Ju Xu，一種動物，具體指什麼有爭議）懷有身孕，也會喪失生命。現在提婆達多貪求利益供養，也是這樣。』

當時，世尊想要再次宣說這個道理，於是說了偈語：

『芭蕉因為結果實而死亡， 竹子和蘆葦也是這樣； 駏驉因為懷有身孕而死亡， 修行人因為貪婪而自取滅亡。』

於是世尊從拘舍彌國（Jushe Mi Guo，古印度地名）漸漸遊行，前往王舍城，住在耆阇崛山（Qishe Jue Shan，又名靈鷲山，佛陀常在此說法）。受到比丘、比丘尼（Bihqiuni，女性佛教僧侶）、優婆塞（Youpose，在家男居士）、優婆夷（Youpoyi，在家女居士）、國王、大臣、沙門（Shamen，出家修行者）、婆羅門（Poluomen，印度教祭司階層）、梵志（Fanzhi，修行者）、居士的供養、恭敬、尊重和讚歎；對於衣服、食物、臥具以及各種醫藥，都不執著，就像蓮花一樣出淤泥而不染。

當時，世尊被無數的大眾圍繞著說法，提婆達多便從座位上站起來，整理衣服，袒露右肩，頭面頂禮佛足，右膝著地，合掌，對佛陀說：『世尊！唯愿安住（Anzhu，停留，居住）。』

【English Translation】 'Chen Fu.' (Unable to determine the exact meaning; based on context, it may refer to an act of confirmation or acknowledgment.)

At that time, there was a certain Bhikkhu (Buddhist monk) who, having completed his retreat in Rajagriha (Wang She Cheng, an ancient Indian city, an important Buddhist center during the Buddha's time), wearing his robes and carrying his bowl, came to the Buddha's place and said to the Buddha: 'Venerable One (Shi Zun, a respectful title for the Buddha)! Devadatta (Tiao Da, the Buddha's cousin, also a monk, later known for causing a schism in the Sangha) transforms himself into a prince beloved by the masses, even conjuring up various delicacies to offer them.' The Buddha told the Bhikkhu: 'Do not envy Devadatta for performing these transformations to gain profit and offerings; if anyone reverently makes offerings to him, it will only increase their long night and cause them to suffer various pains. It is like beating a vicious dog with a stick, which only increases its viciousness. Devadatta is the same; the more offerings he receives, the more his afflictions increase.'

At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:

'A foolish person increases his evil, Born from greed for profit and offerings, Ignorantly severing the pure Dharma, Like the separation of body and head; Not cultivating pure conduct, Yet aspiring to gather disciples, Wishing to be above the masses, Hoping all will return to his lineage; Some seek profit and offerings, Or some seek Nirvana (Nipan, Buddhist term, referring to the state of liberation from the cycle of birth and death), Profit and offerings harm pure practice, Tranquility eradicates stinginess and greed.'

The Buddha further told the Bhikkhus: 'Banana trees, bamboo, and reeds die because of their fruit; the mule (Ju Xu, a type of animal, its specific identity is debated) loses its life when pregnant. Now, Devadatta's greed for profit and offerings is also like this.'

At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:

'Banana trees die because of their fruit, Bamboo and reeds are also like this; The mule dies from pregnancy, A person destroys himself through greed.'

Then the World-Honored One gradually traveled from Kausambi (Jushe Mi Guo, an ancient Indian place name) towards Rajagriha, residing on Vulture Peak (Qishe Jue Shan, also known as Grdhrakuta Mountain, where the Buddha often taught). He was offered, revered, respected, and praised by Bhikkhus, Bhikkhunis (female Buddhist monks), Upasakas (male lay practitioners), Upasikas (female lay practitioners), kings, ministers, Sramanas (ascetics), Brahmins (Indian priestly class), ascetics, and householders; he was unattached to clothing, food, bedding, and various medicines, like a lotus flower that emerges from the mud without being stained.

At that time, the World-Honored One was surrounded by countless masses, expounding the Dharma. Devadatta then rose from his seat, adjusted his robes, bared his right shoulder, bowed his head and face to the Buddha's feet, knelt on his right knee, joined his palms, and said to the Buddha: 'Venerable One! May you abide (Anzhu, stay, reside).'

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！我今自當領理眾僧。」佛語調達：「舍利弗、目連猶尚不能領我徒眾，況汝愚癡，食涎唾乎？」於是調達生忿恨心：「云何世尊于大眾前，乃作如此底下呵辱？」以生噁心向佛故，初損神足。復作是念：「佛稱讚舍利弗、目連，而毀呰我！」復生噁心向舍利弗、目連，是第二損其神足。便還所住，為國王、大眾圍繞說法。其眾中有一比丘，來白佛言：「今調達為國王、大眾圍繞說法。」佛告比丘：「調達不但今世得此大眾，過去世時亦曾得此諸比丘。

「乃往古昔有一摩納，在山窟中誦剎利書。有一野狐住其左右專聽誦書，心有所解，作是念：『如我解此書語，足作諸獸中王。』作是念已，便起遊行，逢一羸瘦野狐，便欲殺之。彼言：『何故殺我？』答言：『我是獸王，汝不伏我，是以相殺。』彼言：『愿莫殺我，我當隨從。』於是二狐便共遊行。復逢一狐，又欲殺之，問答如上，亦言：『隨從。』如是展轉，伏一切狐，便以群狐伏一切象，復以眾象伏一切虎，復以眾虎伏一切師子，遂便權得作獸中王。既作王已，復作是念：『我今為獸王，不應以獸為婦。』便乘白象，帥諸群獸不可稱數，圍迦夷城數百千匝。王遣使問：『汝諸群獸，何故如是？』野狐答言：『我是獸王，應取汝女，與我者善！若不與我，當

【現代漢語翻譯】 現代漢語譯本：'我現在應當帶領管理眾僧。'佛對調達（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）說：'舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）、目連（Moggallana，佛陀的十大弟子之一，以神通著稱）尚且不能帶領我的徒眾，何況你愚癡，吃口水的人呢？'於是調達生起忿恨之心：'為什麼世尊在大眾面前，竟然如此低下地呵斥侮辱我？'因為生起對佛的噁心，最初損傷了他的神足（神通）。又這樣想：'佛稱讚舍利弗、目連，而譭謗我！'又生起對舍利弗、目連的噁心，這是第二次損傷了他的神足。便回到所住之處，為國王、大眾圍繞說法。他的聽眾中有一位比丘（bhikkhu，佛教僧侶），來稟告佛說：'現在調達為國王、大眾圍繞說法。'佛告訴比丘：'調達不只是今世得到這些大眾，過去世時也曾得到這些比丘。

'很久以前有一位摩納（Manava，年輕人），在山洞中誦讀剎利書（Ksatriya，武士階層）。有一隻野狐住在他的左右，專心聽他誦書，心中有所理解，這樣想：'如果我理解了這本書的語言，就足以做諸獸中的王。'這樣想了之後，便開始，遇到一隻瘦弱的野狐，便想要殺死它。那隻野狐說：'為什麼要殺我？'野狐回答說：'我是獸王，你不服從我，所以要殺你。'那隻野狐說：'希望不要殺我，我應當跟隨你。'於是兩隻野狐便一起。又遇到一隻野狐，又想要殺死它，問答如上，那隻野狐也說：'我跟隨你。'像這樣輾轉，降伏了一切野狐，便用眾野狐降伏一切象，又用眾象降伏一切虎，又用眾虎降伏一切獅子，於是便暫時得到了做獸中王的權力。已經做了獸王之後，又這樣想：'我現在是獸王，不應該用獸做妻子。'便乘坐白象，率領無數的群獸，包圍迦夷城（Kasi）數百千匝。國王派遣使者問：'你們這些群獸，為什麼這樣做？'野狐回答說：'我是獸王，應當娶你的女兒，給我女兒就好！如果不給我，就'

【English Translation】 English version: 'Now I should lead and manage the Sangha (community of monks).' The Buddha said to Devadatta (Buddha's cousin, known for opposing the Buddha): 'Sariputta (one of the Buddha's ten chief disciples, known for wisdom) and Moggallana (one of the Buddha's ten chief disciples, known for psychic powers) are still unable to lead my followers, let alone you, who are foolish and eat saliva?' Thereupon, Devadatta harbored resentment: 'Why does the World-Honored One (Buddha) humiliate me so lowly in front of the assembly?' Because he harbored evil intentions towards the Buddha, he initially damaged his psychic powers (Siddhi). He then thought: 'The Buddha praises Sariputta and Moggallana, but slanders me!' He again harbored evil intentions towards Sariputta and Moggallana, which was the second time he damaged his psychic powers. He then returned to his dwelling, surrounded by the king and the assembly, preaching the Dharma (teachings). Among his audience was a bhikkhu (Buddhist monk) who came to report to the Buddha: 'Now Devadatta is surrounded by the king and the assembly, preaching the Dharma.' The Buddha told the bhikkhu: 'Devadatta not only gains this assembly in this life, but also gained these bhikkhus in past lives.

'In the distant past, there was a Manava (young man) who recited the Ksatriya (warrior caste) scriptures in a mountain cave. A wild fox lived nearby, listening attentively to his recitation, and gained some understanding in his heart, thinking: 'If I understand the language of this book, I will be sufficient to be the king of all beasts.' After thinking this, he began to **, and encountered a weak and thin wild fox, whom he wanted to kill. That fox said: 'Why do you want to kill me?' The fox replied: 'I am the king of beasts, and you do not submit to me, so I will kill you.' That fox said: 'I hope you will not kill me, I will follow you.' So the two foxes began to ** together. They encountered another fox, whom he also wanted to kill, and the question and answer were the same as above, and that fox also said: 'I will follow you.' In this way, he gradually subdued all the foxes, and then used the foxes to subdue all the elephants, and then used the elephants to subdue all the tigers, and then used the tigers to subdue all the lions, and thus temporarily gained the power to be the king of beasts. After becoming the king, he thought: 'Now that I am the king of beasts, I should not take a beast as my wife.' He then rode a white elephant, leading countless beasts, and surrounded Kasi (city) hundreds of thousands of times. The king sent an envoy to ask: 'Why are you beasts doing this?' The fox replied: 'I am the king of beasts, and I should marry your daughter, give me your daughter and all will be well! If you do not give her to me, then I will'

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滅汝國！』還白如此，王集群臣共議，唯除一臣，皆云：『應與！所以者何？國之所恃，唯賴象馬；我有象馬，彼有師子，像馬聞氣，惶怖伏地，戰必不如，為獸所滅。何惜一女，而喪一國？』時一大臣，聰睿遠略，白王言：『臣觀古今，未曾聞見，人王之女與下賤獸。臣雖弱昧，要殺此狐，使諸群獸各各散走。』王即問言：『計將焉出？』大臣答言：『王但遣使，剋期戰日，先當從彼求索一愿：愿令師子先戰後吼。彼謂吾畏，必令師子先吼后戰。王至戰日，當敕城內皆令塞耳。』王用其語，遣使剋期，並求上愿。至於戰日，復遣信求，然後出軍。軍鋒欲交，野狐果令師子先吼，野狐聞之，心破七分，便於象上墜落於地，於是群獸一時散走。」

佛以是事而說偈言：

「野狐憍慢盛，　　欲求其眷屬， 　行到迦夷城，　　自稱是獸王。 　人憍亦如是，　　規統于徒眾， 　在摩竭之國，　　法主以自號。」

告諸比丘：「爾時迦夷王者我身是，聰睿大臣者舍利弗是，野狐王者調達是。諸比丘！調達往昔詐得眷屬，今亦如是。

「舍利弗！汝往調達眾中，作是唱言：『若受調達五法教者，彼為不見佛法僧。』」舍利弗言：「我昔已曾讚歎調達，今日云何復得毀訾？」佛言：「汝昔讚歎為是實不

{ "translations": [ "現代漢語譯本", "『滅掉你的國家！』（野狐這樣說）國王還是這樣回覆，國王和大臣們一起商議，除了一個大臣，都說：『應該給！為什麼呢？國家所依賴的，就是象和馬；我們有象和馬，他們有獅子，像和馬聽到獅子的氣息，就會害怕地趴在地上，打仗肯定打不過，會被野獸滅掉。何必吝惜一個女兒，而喪失一個國家呢？』當時有一個大臣，聰明有遠見，對國王說：『我觀察古今，沒有聽說過，人王的女兒會嫁給野獸的。我雖然能力弱小，一定要殺了這隻野狐，讓各種野獸各自逃散。』國王就問：『你有什麼計策？』大臣回答說：『大王只要派使者，約定開戰的日期，先向他們索要一個條件：希望讓獅子先吼叫再戰鬥。他們以為我們害怕，肯定會讓獅子先吼叫再戰鬥。大王到了開戰那天，應當命令城裡的人都堵住耳朵。』國王聽從了他的話，派使者約定了開戰的日期，並提出了上述條件。到了開戰那天，又派人送信確認，然後出兵。兩軍將要交鋒時，野狐果然讓獅子先吼叫，野狐聽到獅子的吼聲，嚇得心都碎了，就從象上掉到地上，於是各種野獸一時都逃散了。」， "", "佛陀用這件事說了偈語：", "", "『野狐驕傲自滿，想要得到眷屬，走到迦夷城（Kayi City），自稱是獸王。人的驕傲也是這樣，想要統治徒眾，在摩竭陀國（Magadha），自稱是法主。』", "", "佛陀告訴眾比丘：『當時的迦夷王就是我的前身，聰慧的大臣就是舍利弗（Sariputta），野狐王就是提婆達多（Devadatta）。各位比丘！提婆達多過去欺騙得到了眷屬，現在也是這樣。", "", "『舍利弗！你到提婆達多的僧團中，這樣宣告：『如果接受提婆達多五法教導的人，就是沒有見到佛法僧三寶。』』舍利弗說：『我過去曾經讚歎過提婆達多，今天怎麼能夠再去譭謗他呢？』佛陀說：『你過去讚歎是真實的嗎？』" ], "english_translations": [ "English version", "'Destroy your kingdom!' (the fox said). The king replied in the same manner, and the king and his ministers deliberated together. Except for one minister, they all said, 'We should give it! Why? What the kingdom relies on is elephants and horses; we have elephants and horses, and they have lions. When elephants and horses smell the lions, they will be frightened and lie on the ground. We will surely lose the battle and be destroyed by beasts. Why be stingy with a daughter and lose a kingdom?' At that time, a minister, wise and far-sighted, said to the king, 'I have observed the past and present, and have never heard of a human king's daughter marrying a beast. Although I am weak, I must kill this fox and let the various beasts scatter.' The king then asked, 'What is your plan?' The minister replied, 'Your Majesty only needs to send an envoy to set a date for the battle, and first ask them for a condition: to have the lion roar before fighting. They will think we are afraid and will surely have the lion roar before fighting. On the day of battle, Your Majesty should order everyone in the city to block their ears.' The king followed his advice, sent an envoy to set the date for the battle, and made the above request. On the day of battle, he sent another message to confirm, and then sent out his troops. As the armies were about to clash, the fox indeed had the lion roar first. When the fox heard the lion's roar, his heart broke into seven pieces, and he fell from the elephant to the ground. Thereupon, the various beasts scattered at once.'", "", "The Buddha spoke this verse based on this event:", "", "'The fox is full of arrogance, desiring to gain followers, he went to Kayi City (迦夷城), proclaiming himself the king of beasts. The arrogance of people is also like this, wanting to rule over disciples, in Magadha (摩竭陀國), calling himself the master of the Dharma.'", "", "The Buddha told the Bhikkhus, 'The king of Kayi at that time was my past self, the wise minister was Sariputta (舍利弗), and the fox king was Devadatta (提婆達多). Bhikkhus! Devadatta deceived and gained followers in the past, and he is doing the same now.'", "", "'Sariputta! Go to Devadatta's Sangha and proclaim this: 'Those who accept Devadatta's five teachings have not seen the Buddha, Dharma, and Sangha.' Sariputta said, 'I used to praise Devadatta, how can I now slander him?' The Buddha said, 'Was your praise in the past true?'" ] }

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？」答言：「是實！」佛言：「今應毀訾，而毀訾亦復是實。」告諸比丘：「今應白二羯磨，差舍利弗往調達眾中，毀訾調達。」

一比丘唱言：「大德僧聽！今差舍利弗往調達眾中，作是言：『若受調達五法教者，彼為不見佛法僧。』若僧時到僧忍聽。白如是。

「大德僧聽！今差舍利弗往調達眾中，作是言：『若受調達五法教者，彼為不見佛法僧。』誰諸長老忍，默然；不忍者，說。僧已差舍利弗竟；僧忍，默然故。是事如是持。」

於是舍利弗即往調達眾中高聲唱言：「若受調達五法教者，彼為不見佛法僧。」時彼眾會皆悉唱言：「沙門釋子更相憎嫉，見調達多得供養，便作是語。」時瓶沙王，在彼眾中即宣令言：「莫作此語。所以者何？佛眾清凈，無憎嫉故。」於是調達便語眾人：「欲見天上曼陀羅華不？」咸言：「欲見。」調達即于眾前沒，到華池邊，適欲取華，便失神足，還在本坐。調達既失神足，便生噁心欲害於佛，白太子言：「今汝父王正法御世，如我所見衰喪無期；人命無常，眴息難保，何必長年克此王位？自可圖之，早有四海。我當害佛，代為法主。新王、新佛于摩竭國共弘道化，不亦善乎！」太子答言：「父母恩重過於二儀，顧復長育，欲報罔極。汝今云何導吾此逆？」調

【現代漢語翻譯】 現代漢語譯本 （佛）答道：『確實如此！』佛說：『現在應該批評他，而批評他也確實是事實。』告訴各位比丘：『現在應該進行白二羯磨（一種僧團決議程式），派遣舍利弗（智慧第一的佛陀弟子）前往提婆達多（佛陀的堂弟，後背叛佛教）的僧團中，批評提婆達多。』

一位比丘唱言：『大德僧眾請聽！現在派遣舍利弗前往提婆達多僧團中，說這樣的話：『如果接受提婆達多五法教義的人，他們就是沒有見到佛、法、僧。』如果僧眾認為時機已到，就請忍可聽從。稟告完畢。

大德僧眾請聽！現在派遣舍利弗前往提婆達多僧團中，說這樣的話：『如果接受提婆達多五法教義的人，他們就是沒有見到佛、法、僧。』哪位長老同意，就請默然；不同意者，請說出來。僧眾已經派遣舍利弗完畢；僧眾同意，所以默然。此事就這樣決定。』

於是，舍利弗立即前往提婆達多僧團中，高聲唱言：『如果接受提婆達多五法教義的人，他們就是沒有見到佛、法、僧。』當時，那裡的僧眾都大聲說：『沙門釋子（佛教出家人）互相憎恨嫉妒，看到提婆達多得到很多供養，就說這樣的話。』當時，瓶沙王（古印度摩揭陀國國王，佛教的護法）在那僧團中，立即宣告說：『不要說這樣的話。為什麼呢？佛陀的僧團是清凈的，沒有憎恨嫉妒。』於是，提婆達多就對眾人說：『想看天上的曼陀羅華（一種天界的香花）嗎？』眾人都說：『想看。』提婆達多立即在眾人面前消失，到了華池邊，剛想摘花，就失去了神通，又回到原來的座位。提婆達多失去了神通，就生起噁心想要加害佛陀，對太子說：『現在你父王用正法治理國家，依我看來衰敗沒落是不可避免的；人命無常，呼吸之間難以保證，何必長年累月才能得到王位？自己可以圖謀，早日擁有天下。我將要殺害佛陀，代替他成為法主。新國王、新佛陀在摩揭陀國共同弘揚佛法，不也很好嗎！』太子回答說：『父母的恩情深重超過天地，顧念養育之恩，想要報答也無法窮盡。你現在怎麼引導我做這種大逆不道的事情？』

【English Translation】 English version The (Buddha) replied, 'It is true!' The Buddha said, 'Now he should be criticized, and the criticism is also true.' He told the Bhikkhus (Buddhist monks): 'Now a formal motion (白二羯磨) should be carried out, and Sariputta (the foremost disciple in wisdom) should be sent to Devadatta's (Buddha's cousin who later betrayed Buddhism) assembly to criticize Devadatta.'

A Bhikkhu announced, 'Venerable Sangha (Buddhist monastic community), please listen! Now we send Sariputta to Devadatta's assembly to say this: 'Those who accept Devadatta's teachings of the five practices, they have not seen the Buddha, the Dharma (teachings), and the Sangha.' If the Sangha deems it the right time, please approve and listen. The announcement is complete.'

Venerable Sangha, please listen! Now we send Sariputta to Devadatta's assembly to say this: 'Those who accept Devadatta's teachings of the five practices, they have not seen the Buddha, the Dharma, and the Sangha.' Whoever among the elders agrees, please remain silent; those who disagree, please speak. The Sangha has completed the dispatch of Sariputta; the Sangha agrees, therefore remains silent. Let this matter be decided thus.'

Thereupon, Sariputta immediately went to Devadatta's assembly and proclaimed loudly: 'Those who accept Devadatta's teachings of the five practices, they have not seen the Buddha, the Dharma, and the Sangha.' At that time, the assembly there all shouted: 'The Shramana Shakyaputras (Buddhist renunciates) hate and envy each other, seeing that Devadatta receives many offerings, they speak these words.' At that time, King Bimbisara (King of Magadha, a patron of Buddhism) was in that assembly and immediately declared: 'Do not speak such words. Why? The Buddha's Sangha is pure, without hatred or envy.' Thereupon, Devadatta said to the crowd: 'Do you want to see the heavenly Mandarava flowers (a celestial fragrant flower)?' Everyone said: 'We want to see.' Devadatta immediately disappeared in front of the crowd, went to the flower pond, and just as he was about to pick the flower, he lost his supernatural powers and returned to his original seat. Devadatta, having lost his supernatural powers, then conceived an evil intention to harm the Buddha, and said to the prince: 'Now your father rules the country with the righteous Dharma, but as I see it, decline and fall are inevitable; human life is impermanent, and breath is difficult to guarantee, why must you wait for many years to obtain the throne? You can plot it yourself and possess the world early. I will kill the Buddha and replace him as the Dharma Lord. A new king and a new Buddha together propagating the Dharma in Magadha, wouldn't that be good!' The prince replied: 'The kindness of parents is greater than heaven and earth, cherishing the grace of nurturing, wanting to repay it is inexhaustible. How can you now guide me to do such a rebellious thing?'

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達聞之，心無慚愧，猶以巧言引誘其意；遂便迷沒，受悅其語。

太子后時，蜜帶利劍向于王門，內懷惡逆，不覺戰怖，于王門前倒地復起。門官見已，便作是念：「太子常來威儀庠序，今日如此，必當有故。」即往問之。太子答言：「我欲殺王，是故如此。」又問：「太子！為受誰教？」答言：「調達。」門官共議：「當如之何？」第一議言：「一切沙門、太子眾樂，皆應殺之。」第二議言：「佛已先遣舍利弗，唱其惡逆。云何乃欲濫殺沙門？罪正應止太子、調達二人而已！」第三議言：「我等不應輒判此罪，當以白王。王有教敕，當奉行之。」作是議已，便以白王。王問：「汝等眾臣議意云何？」即具以上答。王即斥逐第一議者、第二議者免所居官，稱第三議者加其名位；更命群臣共議此事，諸臣咸言：「上第二議，並謂允合，而王乃免所居之位，觀王聖心不忍有害。正刑既弛，當從下計；王立太子本為國嗣，志速為王故懷此逆，遜位與之其惡必息。」議合王心，即便舍位，拜之為王，號阿阇世。初登王位受五欲樂，殺逆之心便得暫息；如是少時，乃以無事而害父命。

爾時阿阇世王有大惡象，調達密至象師所，語言：「明日瞿曇當行此路，汝可為吾飲象令醉，放走于道，佛慢心多必不避之，因此踏

【現代漢語翻譯】 現代漢語譯本：聽到這些話，（阿阇世）心中沒有絲毫慚愧，仍然用花言巧語來引誘（調達）的心意；於是便被迷惑沉溺，喜歡聽信他的話。 後來，太子（阿阇世）腰間藏著利劍來到王宮門口，內心懷著邪惡叛逆的念頭，不知不覺中戰慄恐懼，在王宮門前跌倒又爬起來。守門官看見后，心想：『太子向來舉止威嚴有度，今天這樣，必定有原因。』就上前詢問他。太子回答說：『我想要殺父王，所以才這樣。』又問：『太子！是受誰指使？』回答說：『是調達（Devadatta）。』守門官們共同商議：『應當怎麼辦？』第一種意見說：『所有沙門（Shramana，出家修行者）、太子喜歡的那些人都應該殺掉。』第二種意見說：『佛陀（Buddha）已經事先派遣舍利弗（Sariputta）宣揚他的惡行。怎麼能濫殺沙門呢？罪責應該只在于太子和調達二人而已！』第三種意見說：『我們不應該擅自判決這個罪行，應當稟告國王。國王有命令，我們應當遵照執行。』商議完畢，便將此事稟告國王。國王問：『你們眾臣的意見如何？』他們便將以上所說一一回答。國王隨即斥責第一種意見的人，免去第二種意見的人的官職，稱讚第三種意見的人並提升他的職位；又命令群臣共同商議此事，諸位大臣都說：『第二種意見，大家都認為合適，而國王卻免去他的官職，可見國王聖明的心不忍心加害。既然正式的刑罰已經減輕，應當採取下策；國王立太子本來是爲了繼承王位，（太子）因為急於當國王所以懷有這種叛逆之心，（國王）退位讓給他，他的惡念必定會停止。』這個建議符合國王的心意，便立即捨棄王位，拜太子為國王，稱號阿阇世（Ajatasattu）。（阿阇世）剛登上王位享受五欲之樂，殺父的念頭便暫時停止；這樣過了不久，竟然無緣無故地殺害了父親的性命。 當時阿阇世王有一頭兇惡的大象，調達偷偷地來到馴象師那裡，對他說：『明天瞿曇（Gotama，佛陀的姓氏）將要走這條路，你可以為我把象灌醉，放它到路上，佛陀傲慢心重必定不會躲避，因此（讓象）踩

【English Translation】 English version: Having heard this, (Ajatasattu) felt no shame in his heart, and still used clever words to entice (Devadatta)'s intentions; thus he was deluded and indulged, delighting in listening to his words. Later, the prince (Ajatasattu), carrying a sharp sword hidden in his belt, came to the palace gate, harboring evil and rebellious thoughts in his heart, unknowingly trembling with fear, falling and rising again before the palace gate. The gatekeeper, seeing this, thought: 'The prince has always been dignified and orderly, but today he is like this, there must be a reason.' So he went forward to ask him. The prince replied: 'I want to kill the king, that's why I am like this.' He further asked: 'Prince! Who instructed you?' He replied: 'Devadatta.' The gatekeepers discussed together: 'What should we do?' The first opinion was: 'All the Shramanas (ascetics), and those whom the prince favors, should be killed.' The second opinion was: 'The Buddha (Gotama) has already sent Sariputta to proclaim his evil deeds. How can we indiscriminately kill Shramanas? The blame should only lie with the prince and Devadatta!' The third opinion was: 'We should not arbitrarily judge this crime, we should report it to the king. If the king has an order, we should follow it.' After discussing, they reported the matter to the king. The king asked: 'What are the opinions of you ministers?' They then answered with all that was said above. The king immediately rebuked the person with the first opinion, dismissed the person with the second opinion from his position, and praised the person with the third opinion and promoted him; he further ordered the ministers to discuss this matter together, and the ministers all said: 'The second opinion, everyone thinks it is appropriate, but the king dismissed him from his position, which shows that the king's wise heart cannot bear to harm (anyone). Since the formal punishment has been reduced, we should take a lower strategy; the king established the prince to inherit the throne, (the prince) because he is eager to become king, he harbors this rebellious heart, (the king) abdicates the throne to him, his evil thoughts will surely stop.' This suggestion suited the king's heart, so he immediately abdicated the throne and appointed the prince as king, with the title Ajatasattu. (Ajatasattu) having just ascended the throne and enjoying the pleasures of the five desires, the thought of killing his father temporarily ceased; after a short time, he killed his father for no reason. At that time, King Ajatasattu had a fierce elephant, Devadatta secretly came to the elephant trainer and said to him: 'Tomorrow Gotama (Buddha's family name) will be walking this road, you can get the elephant drunk for me, release it onto the road, the Buddha is arrogant and will surely not avoid it, therefore (let the elephant) trample

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殺，厚雇汝物。」

世尊明日食時著衣持缽，從五百弟子入城乞食，像師先已飲象令醉，遙見佛來，即便放之。信樂佛法者見放醉象，皆往白佛：「唯愿世尊更從餘路！」五百弟子及阿難亦如是白。佛皆答之三言：「無苦！龍不害我！」諸弟子眾皆不覺舍佛，從餘路去。唯有阿難獨從後行。

時觀者四塞，各各議言：「今二龍鬥，看誰得勝。」外道輩言：「像龍力大，必勝於人。」佛弟子言：「人龍道尊，像必降伏。」空辯無徴，遂乃積斂金錢，共賭勝負。

於是醉象遙見佛來，奮耳鳴鼻，大走向佛。阿難怖懼，恍惚不覺入佛腋下。佛語阿難：「汝向三聞：無苦。如何不信，猶作此懼？」佛見象來，入慈心三昧，而說偈言：

「汝莫害大龍，　　大龍出世難； 　若害大龍者，　　後生墮惡道。」

像聞偈已，以鼻布地抱世尊足，須臾三反上下觀佛，右繞三匝，卻行而去；從是已后，遂成善象，莫不雅奇，同聲嘆言：「瞿曇沙門不用刀杖伏此惡象，國中人民無復恐怖。何其快哉！」諸外道輩皆悉慚愧，佛弟子眾踴躍歡喜，斂得金錢七十餘萬。

佛既降象，復說偈言：

「像醉含瞋忿，　　來向天中天， 　百姓莫不觀，　　斂錢賭勝負； 　其形如太山，　　力勝六十象， 　聲

【現代漢語翻譯】 現代漢語譯本： 『殺了（他），我會重金酬謝你們。』

第二天，世尊（Bhagavan，對佛的尊稱）在進食的時候穿好衣服，拿著缽，帶著五百個弟子進入城中乞食。馴象師事先已經讓大象喝醉了酒，遠遠地看見佛陀走來，就放開了大象。信仰佛法的人看見放出來的醉象，都去告訴佛陀：『唯愿世尊（Bhagavan，對佛的尊稱）走其他的路！』五百個弟子和阿難（Ananda，佛陀的十大弟子之一）也這樣勸說。佛陀都回答了三次：『沒有痛苦！龍不會傷害我！』弟子們都不自覺地離開了佛陀，從其他的路走了。只有阿難（Ananda，佛陀的十大弟子之一）獨自跟在後面。

當時觀看的人很多，各自議論說：『現在是兩條龍在爭鬥，看看誰能得勝。』外道（指佛教以外的其他宗教）的人說：『象龍力氣大，一定能勝過人。』佛陀的弟子說：『人龍的道行高深，大象必定降伏。』空口爭辯沒有證據，於是就積攢金錢，共同賭輸贏。

這時，醉象遠遠地看見佛陀走來，豎起耳朵，鳴叫著鼻子，大步走向佛陀。阿難（Ananda，佛陀的十大弟子之一）害怕極了，恍惚中不自覺地躲到了佛陀的腋下。佛陀對阿難（Ananda，佛陀的十大弟子之一）說：『我已經說了三次：沒有痛苦。為什麼還不相信，還這麼害怕？』佛陀看見大象走來，進入慈心三昧（狀態），並且說了偈語：

『你不要傷害大龍（指佛陀），大龍（指佛陀）出世很難得；如果傷害了大龍（指佛陀），死後會墮入惡道。』

大象聽了偈語后，用鼻子鋪在地上，抱著世尊（Bhagavan，對佛的尊稱）的腳，一會兒三次上下觀看佛陀，右繞三圈，然後退了回去；從此以後，就變成了一頭善良的大象，大家都覺得很神奇，同聲讚歎說：『瞿曇（Gautama，釋迦牟尼的姓）沙門（Samana，出家修道的人）不用刀杖就降伏了這頭惡象，國家裡的人民不再感到恐懼。真是太好了！』外道（指佛教以外的其他宗教）的人都感到慚愧，佛陀的弟子們歡欣鼓舞，收斂到的金錢有七十多萬。

佛陀降伏了大象后，又說了偈語：

『醉象含著憤怒，衝向天中天（指佛陀），百姓沒有不觀看的，收斂金錢來賭輸贏；它的形狀像泰山一樣，力氣勝過六十頭大象，聲音』

【English Translation】 English version: 『Kill (him), and I will reward you handsomely.』

The next day, the Bhagavan (term of respect for the Buddha), at mealtime, put on his robes, carried his bowl, and entered the city with five hundred disciples to beg for food. The elephant trainer had already intoxicated the elephant, and seeing the Buddha from afar, he released it. Those who believed in the Buddha's teachings, seeing the drunken elephant released, all went to tell the Buddha, 『May the Bhagavan (term of respect for the Buddha) please take another route!』 The five hundred disciples and Ananda (one of the ten principal disciples of the Buddha) also advised him in the same way. The Buddha replied to them three times, 『There is no suffering! The dragon will not harm me!』 The disciples unconsciously left the Buddha and took another route. Only Ananda (one of the ten principal disciples of the Buddha) followed behind him alone.

At that time, the onlookers were numerous, each saying, 『Now the two dragons are fighting; let's see who will win.』 The non-Buddhists said, 『The elephant dragon is strong and will surely defeat the human.』 The Buddha's disciples said, 『The human dragon's path is supreme; the elephant will surely be subdued.』 Empty arguments without evidence led them to collect money and bet on the outcome.

Then, the drunken elephant, seeing the Buddha coming from afar, raised its ears, trumpeted with its trunk, and strode towards the Buddha. Ananda (one of the ten principal disciples of the Buddha), terrified, unconsciously hid under the Buddha's arm. The Buddha said to Ananda (one of the ten principal disciples of the Buddha), 『I have said three times, 'There is no suffering.' Why do you still not believe and are still afraid?』 Seeing the elephant coming, the Buddha entered the Samadhi (state of meditative consciousness) of loving-kindness and spoke this verse:

『Do not harm the great dragon (referring to the Buddha), it is rare for a great dragon (referring to the Buddha) to appear in the world; if you harm the great dragon (referring to the Buddha), you will fall into evil realms in the next life.』

Having heard the verse, the elephant laid its trunk on the ground, embraced the feet of the Bhagavan (term of respect for the Buddha), looked at the Buddha three times up and down, circumambulated him three times to the right, and then retreated; from then on, it became a good elephant, and everyone marveled at it, exclaiming in unison, 『The Samana (wandering ascetic) Gautama (Buddha's family name) subdued this evil elephant without using swords or staffs, and the people in the country are no longer afraid. How wonderful!』 The non-Buddhists were all ashamed, and the Buddha's disciples rejoiced, collecting more than seven hundred thousand coins.

After the Buddha subdued the elephant, he spoke another verse:

『The drunken elephant, filled with anger and resentment, came towards the God of Gods (referring to the Buddha), the people all watched, collecting money to bet on the outcome; its form was like Mount Tai, its strength surpassed sixty elephants, its voice』

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響振人心，　　一吼破敵陣。 　大力天中天，　　愍眾出於世， 　欲度惡象故，　　住立在其前； 　像伏眾人見，　　道俗皆踴躍， 　嘆佛降惡象，　　猶如師子王。」

時調達見已，作是念：「今以此事不得害佛，當更求兇人不識佛者，厚相貨誘令往殺之。」即四出求索，見一壯夫，便語之言：「汝為我殺佛，當厚相報。」其人貪貨，應募而去。爾時世尊在露處經行，遙見彼人，以慈心三昧遍滿其身，舉手呼之；於是彼人不覺舍刀，疾行趣佛，頭面禮足，白佛言：「我今癡狂，欲害世尊。自知過重，愿聽懺悔！」佛言：「汝實愚癡！云何為貨欲害如來？於我法中，若知有罪，而懺悔者，增長善根。」次為說法，所謂施論、戒論、生天之論，在家染累，出要為樂。彼人內喜，佛知其意更為說法，所謂苦集盡道；聞法開解，于諸法中遠塵離垢，得法眼凈。見法得果已，自歸三尊，受持五戒。世尊發遣，從異路歸。

調達復募二人，令殺前人，以滅惡聲；復遣四人，如是展轉乃至三十二人，皆前至佛所。佛亦如前次第說法，盡得須陀洹果。

時諸比丘聞調達遣人害佛，皆持器仗，衛護世尊，分部相著，各在一面。諸佛常法日再出房，于晨朝出，見諸比丘，悉在左右，問言：「汝等何故持仗住此

【現代漢語翻譯】 現代漢語譯本 響徹人心，一吼震破敵人的陣勢。 大力天中之天（指佛陀，具有強大的力量），憐憫眾生而降生於世， 爲了度化兇惡的醉象，站立在它面前； 大象被馴服，眾人親眼所見，僧俗大眾都歡欣雀躍， 讚歎佛陀降伏惡象，猶如獅子王一般。

當時提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）見到這種情況，心想：『現在用這件事無法加害佛陀，應當再去尋找不認識佛陀的兇狠之人，用重金賄賂他們去殺害佛陀。』於是四處尋找，找到一個壯漢，便對他說：『你替我殺了佛陀，我一定重重地報答你。』那人貪圖錢財，應募而去。當時世尊在空曠的地方經行，遠遠地看見那個人，用慈心三昧遍滿他的全身，舉手呼喚他；於是那個人不知不覺地丟下刀，快步走向佛陀，頭面伏地禮拜佛足，對佛陀說：『我現在癡狂，想要加害世尊。自己知道罪過深重，希望您能允許我懺悔！』佛陀說：『你真是愚癡！怎麼會爲了錢財想要加害如來？在我佛法中，如果知道自己有罪，並且懺悔的人，會增長善根。』接著為他說法，講說佈施的功德、持戒的功德、以及行善可以昇天的道理，說明在家生活充滿煩惱，出家修行才是快樂的解脫之道。那人內心歡喜，佛陀知道他的心意，更進一步為他說法，講說苦、集、滅、道四聖諦；聽聞佛法后，心開意解，在一切法中遠離塵垢，得到法眼凈（Dharma-cakṣus，證得初果的智慧）。見法得果后，皈依佛、法、僧三寶，受持五戒。世尊讓他離開，讓他從不同的路回去。

提婆達多又招募兩個人，讓他們去殺掉之前那個人，以消除惡名；又派遣四個人，就這樣輾轉相傳，直到三十二個人，都先後來到佛陀面前。佛陀也像之前一樣依次為他們說法，全部都證得了須陀洹果（Srotapanna，預流果，小乘初果）。

當時眾比丘（Bhiksu，出家修行的男性佛教徒）聽說提婆達多派人來加害佛陀，都拿著兵器，衛護世尊，分部排列，各自守在一面。諸佛通常的習慣是每天兩次從禪房出來，在早晨出來時，看見眾比丘都在左右，便問道：『你們為何拿著兵器站在這裡？』

【English Translation】 English version Resonating in people's hearts, a roar shatters the enemy's formation. The mighty one among the mighty (referring to the Buddha, possessing great power), compassionately appears in the world for the sake of sentient beings, Desiring to tame the wicked elephant, he stands before it; The elephant is subdued, witnessed by all, both clergy and laity rejoice, Praising the Buddha for subduing the evil elephant, just like a lion king.

At that time, Devadatta (Buddha's cousin, often opposing the Buddha), seeing this, thought: 'Now I cannot harm the Buddha with this matter. I should seek out ruthless people who do not know the Buddha, and heavily bribe them to kill him.' So he searched everywhere and found a strong man, and said to him: 'If you kill the Buddha for me, I will reward you handsomely.' The man, greedy for wealth, accepted the offer and left. At that time, the World Honored One was walking in an open space, and from afar he saw that man, and filled his whole body with the Samadhi of loving-kindness, and raised his hand to call to him; then that man unconsciously dropped his knife, quickly walked towards the Buddha, prostrated himself at his feet, and said to the Buddha: 'I am now deluded, wanting to harm the World Honored One. I know my sin is heavy, I hope you will allow me to repent!' The Buddha said: 'You are truly foolish! How could you want to harm the Tathagata for wealth? In my Dharma, if one knows one's sins and repents, one will increase good roots.' Then he preached the Dharma to him, speaking of the merits of giving, the merits of keeping precepts, and the principle of ascending to heaven through good deeds, explaining that household life is full of troubles, and that renouncing the world and practicing is the path to joyful liberation. The man was happy in his heart, and the Buddha, knowing his intention, further preached the Dharma to him, speaking of the Four Noble Truths of suffering, accumulation, cessation, and the path; after hearing the Dharma, his mind opened and he understood, and he was far from defilements in all Dharmas, and he obtained the Dharma-cakṣus (the pure eye of Dharma, the wisdom of attaining the first fruit). After seeing the Dharma and attaining the fruit, he took refuge in the Triple Gem of Buddha, Dharma, and Sangha, and upheld the Five Precepts. The World Honored One let him leave, and had him return by a different route.

Devadatta again recruited two people, ordering them to kill the previous man, in order to eliminate the bad reputation; he then sent four people, and so on, until thirty-two people, all came before the Buddha. The Buddha also preached the Dharma to them in order, as before, and all of them attained the Srotapanna fruit (stream-enterer, the first fruit of Hinayana).

At that time, the Bhiksus (ordained male Buddhist monastics) heard that Devadatta had sent people to harm the Buddha, and they all held weapons, protecting the World Honored One, arranged in divisions, each guarding one side. The usual practice of all Buddhas is to come out of their chambers twice a day, and when they came out in the morning, seeing all the Bhiksus on the left and right, they asked: 'Why are you standing here with weapons?'

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？」諸比丘言：「聞調達遣人慾害世尊，不能自安，所以住此。」佛告比丘：「若如來橫死，無有是處。世間五師，須防護耳！我不須汝，各隨所安，自護其心！」

調達知已，復作是念：「我復不能以此害佛，當更覓人，躬自將去，故應必果。」即得一人共上耆阇崛山。爾時世尊，在山下石上經行，調達便使彼人推石害佛，其人發心推石，四支便不得舉；心念佛功德大，手足還復。調達見此，益瞋忿言：「汝何儜困，速疾滅去！」即自捉大石推下害佛。山下有神，名金鞞盧，接之遠棄，片迸著佛，傷足大指。世尊見已，語調達言：「汝今便得無間之罪！若以噁心出佛身血，必墮無間阿鼻地獄。」

調達復作是念：「我既不能得害於佛，唯當破其和合僧耳！佛大神力，若我能破其僧，名必遠振。」佛知其意，語調達言：「汝莫破和合僧！若僧已破，能和合者，其人生天一劫受樂；若僧和合而破之者，墮地獄中一劫受苦。」調達聞已暫舍是心，后尋復生如上所念。佛止如初，便說偈言：

「眾聚和合樂，　　和合常安隱， 　若破和合僧，　　一劫地獄苦； 　眾聚和合樂，　　和合常安隱， 　若和合破僧，　　一劫生天樂。 　若分部分別，　　常作不善語， 　以破和合僧，　　一劫地獄苦； 　

【現代漢語翻譯】 現代漢語譯本： 比丘們說：『我們聽說Devadatta（調達，佛陀的堂兄，試圖殺死佛陀）派人想要加害世尊（對佛陀的尊稱），我們感到不安，所以住在這裡。』佛陀告訴比丘們：『如來（佛陀自稱）橫死，沒有這種可能。世間有五種導師，需要防護！我不需要你們，各自隨自己的心意，守護好自己的心！』

Devadatta（調達）知道后，又想：『我不能用這種方法害佛，應當再找人，親自帶去，這樣一定能成功。』隨即找到一人一同登上Grdhrakuta Mountain（耆阇崛山）。當時世尊（對佛陀的尊稱）在山下石頭上經行，Devadatta（調達）便讓那人推石頭加害佛陀，那人發心要推石頭，四肢便不能動彈；心中想到佛陀功德廣大，手腳又恢復了。Devadatta（調達）見到此情景，更加嗔怒地說：『你為何如此懦弱無能，快點滾開！』隨即自己拿起大石頭推下去加害佛陀。山下有神，名叫Jinabhadra（金鞞盧），接住石頭遠遠拋開，碎片飛濺擊中佛陀，傷了腳的大拇指。世尊（對佛陀的尊稱）見到后，對Devadatta（調達）說：『你現在就要得到無間地獄的罪報！如果以噁心使佛陀流血，必定墮入無間Avici Hell（阿鼻地獄）。』

Devadatta（調達）又想：『我既然不能加害於佛陀，只有破壞僧團的和合了！佛陀有大神力，如果我能破壞他的僧團，我的名聲必定遠揚。』佛陀知道他的想法，告訴Devadatta（調達）說：『你不要破壞和合僧團！如果僧團已經被破壞，能夠使之和合的人，此人昇天一劫（佛教時間單位，極長的時間）享受快樂；如果僧團和合而破壞它的人，墮入地獄中一劫（佛教時間單位，極長的時間）受苦。』Devadatta（調達）聽了暫時放棄了這個念頭，後來又生起如上所想。佛陀制止如前，便說了偈語：

『大眾聚集和合快樂，和合常常安穩，如果破壞和合僧團，一劫（佛教時間單位，極長的時間）地獄受苦；大眾聚集和合快樂，和合常常安穩，如果和合后又破壞僧團，一劫（佛教時間單位，極長的時間）生天享樂。如果分門別類，常常說不好的話，以此破壞和合僧團，一劫（佛教時間單位，極長的時間）地獄受苦；』

【English Translation】 English version: The Bhikkhus (monks) said, 'We heard that Devadatta (佛陀的堂兄，試圖殺死佛陀, Buddha's cousin who attempted to kill him) sent someone to harm the World Honored One (對佛陀的尊稱, a respectful title for the Buddha), and we are uneasy, so we are staying here.' The Buddha told the Bhikkhus (monks), 'It is impossible for the Tathagata (如來，佛陀自稱, the Buddha's self-designation) to die an unnatural death. The five teachers in the world need protection! I do not need you, each of you should follow your own inclination and guard your own minds!'

Knowing this, Devadatta (調達) thought again, 'I cannot harm the Buddha in this way. I should find someone else and take them there myself, and then I will surely succeed.' Immediately, he found someone and together they ascended Grdhrakuta Mountain (耆阇崛山). At that time, the World Honored One (對佛陀的尊稱) was walking on a stone at the foot of the mountain. Devadatta (調達) then had that person push a stone to harm the Buddha. When that person intended to push the stone, his limbs became immobile. When he thought of the Buddha's great merit, his hands and feet returned to normal. Seeing this, Devadatta (調達) became even more angry and said, 'Why are you so weak and incompetent? Get out of here quickly!' Then he himself picked up a large stone and pushed it down to harm the Buddha. There was a deity at the foot of the mountain named Jinabhadra (金鞞盧), who caught the stone and threw it far away. A fragment splashed and hit the Buddha, injuring his big toe. Seeing this, the World Honored One (對佛陀的尊稱) said to Devadatta (調達), 'You will now receive the retribution of the Avici Hell (阿鼻地獄)! If you shed the Buddha's blood with an evil mind, you will surely fall into the Avici Hell (阿鼻地獄).'

Devadatta (調達) then thought, 'Since I cannot harm the Buddha, I will only destroy the harmony of the Sangha (僧團, monastic community)! The Buddha has great spiritual power. If I can destroy his Sangha (僧團), my name will surely spread far and wide.' Knowing his intention, the Buddha told Devadatta (調達), 'Do not destroy the harmonious Sangha (僧團)! If the Sangha (僧團) has been destroyed, the person who can restore it will be reborn in heaven and enjoy happiness for one kalpa (劫，佛教時間單位，極長的時間, a Buddhist unit of time, an extremely long period); if the Sangha (僧團) is harmonious and someone destroys it, they will fall into hell and suffer for one kalpa (劫，佛教時間單位，極長的時間).' Upon hearing this, Devadatta (調達) temporarily abandoned this thought, but later he had the same thought again. The Buddha stopped him as before and then spoke a verse:

'The assembly is happy in harmony, harmony is always peaceful, if you break the harmonious Sangha (僧團), you will suffer in hell for one kalpa (劫，佛教時間單位，極長的時間); the assembly is happy in harmony, harmony is always peaceful, if you break the harmonious Sangha (僧團) after it is harmonious, you will enjoy happiness in heaven for one kalpa (劫，佛教時間單位，極長的時間). If you divide and separate, and always speak unkind words, using this to break the harmonious Sangha (僧團), you will suffer in hell for one kalpa (劫，佛教時間單位，極長的時間);'

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不分部分別，　　常能說善法， 　以和合破僧，　　一劫生天樂。」

調達聞已復暫舍是心，后尋復生，方便過前。

時諸比丘聞調達欲破和合僧，即往白佛。佛以是事集比丘僧，種種遙責調達已，語諸比丘：「應差一比丘與調達親厚者，往諫言：『汝莫破和合僧，莫作破僧事；當與僧和合，僧和合故，歡喜無諍，一心一學，如水乳合，共弘師教，安樂行。』若受者善；若不受，應遣眾多比丘；若復不受，應僧往諫。」諸比丘受教，如是三反皆悉不受。諸比丘種種呵責已，以是白佛。佛以是事集比丘僧，更種種遙責調達已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，為破和合僧勤方便，諸比丘語彼比丘：『汝莫為破和合僧勤方便，當與僧和合，僧和合故，歡喜無諍，一心一學，如水乳合，共弘師教，安樂行。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，僧伽婆尸沙。」

為破者：求為破僧因緣。

和合者：同布薩、自恣、羯磨常所行事。

僧者：從四人已上。

彼比丘欲破僧，餘僧見聞知，差一與親厚比丘往諫；若舍者，應一突吉羅悔過。若不捨，應遣眾多比丘往諫；若舍者，應二突吉羅悔過。若復不捨，

【現代漢語翻譯】 現代漢語譯本 『不分彼此，常常宣說美好的佛法，用和合來破壞僧團，這樣的人一劫都能享受天上的快樂。』

提婆達多（Devadatta，佛陀的堂兄弟，以試圖分裂僧團而聞名）聽了這些話后，暫時放棄了這種想法，但後來又重新產生，並且使用的手段比以前更厲害。

當時，眾比丘聽到提婆達多想要破壞和合的僧團，就去稟告佛陀。佛陀因為這件事召集了比丘僧團，遠遠地用各種方式責備了提婆達多，然後告訴眾比丘：『應該派遣一位與提婆達多關係親近的比丘去勸諫他說：「你不要破壞和合的僧團，不要做破壞僧團的事情；應當與僧團和合，僧團和合的緣故，大家歡喜沒有爭執，一心一意地學習，如同水和乳交融在一起，共同弘揚老師的教導，安樂地修行。」』如果他接受勸告就好；如果不接受，就應該派遣更多的比丘去勸諫；如果仍然不接受，就應該由整個僧團去勸諫。』眾比丘接受了佛陀的教導，像這樣勸諫了三次，提婆達多都完全不接受。眾比丘用各種方式呵斥了他之後，將這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，再次遠遠地用各種方式責備了提婆達多，然後告訴眾比丘：『因為有十種利益的緣故，為眾比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果某個比丘，爲了破壞和合的僧團而努力想方設法，眾比丘就應該告訴那個比丘：「你不要爲了破壞和合的僧團而努力想方設法，應當與僧團和合，僧團和合的緣故，大家歡喜沒有爭執，一心一意地學習，如同水和乳交融在一起，共同弘揚老師的教導，安樂地修行。」』這樣勸諫，如果他堅持不放棄，就應該第二次、第三次勸諫。第二次、第三次勸諫，如果他放棄了這件事就好；如果不放棄，就犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。』

『為破者』：是指尋求破壞僧團的因緣。

『和合者』：是指一同舉行布薩（Posadha，每半月誦戒的儀式）、自恣（Pravarana，僧眾互相指出過失的儀式）、羯磨（Karma，僧團的議事程式）等通常進行的事務。

『僧』：是指從四人以上組成的僧團。

如果那個比丘想要破壞僧團，其餘的僧人見到、聽到、知道這件事，就派遣一位與他親近的比丘去勸諫；如果他放棄了，那麼勸諫的比丘應該進行一次突吉羅（Dukkata，輕罪）的懺悔。如果他不放棄，就應該派遣更多的比丘去勸諫；如果他放棄了，那麼勸諫的比丘應該進行兩次突吉羅的懺悔。如果他仍然不放棄，

【English Translation】 English version 『Without discrimination, constantly speaking good Dharma, using harmony to destroy the Sangha, such a person can enjoy heavenly bliss for a kalpa (aeon).』

Devadatta (Buddha's cousin, known for attempting to split the Sangha) heard this and temporarily abandoned the idea, but later it arose again, and the means he used were even more extreme than before.

At that time, the Bhikshus (monks) heard that Devadatta wanted to destroy the harmonious Sangha, and they reported it to the Buddha. The Buddha gathered the Bhikshu Sangha (monastic community) because of this matter, and remotely rebuked Devadatta in various ways. Then he told the Bhikshus: 『You should send a Bhikshu who is close to Devadatta to advise him, saying: 「You should not destroy the harmonious Sangha, do not do things that destroy the Sangha; you should be in harmony with the Sangha, because of the Sangha being in harmony, everyone is happy and there is no dispute, learning with one heart and one mind, like water and milk mixed together, jointly promoting the teacher's teachings, and practicing peacefully.」』 If he accepts the advice, that is good; if he does not accept it, then more Bhikshus should be sent to advise him; if he still does not accept it, then the entire Sangha should go to advise him.』 The Bhikshus accepted the Buddha's teachings, and advised him three times in this way, but Devadatta completely refused to accept it. After the Bhikshus rebuked him in various ways, they reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter, and again remotely rebuked Devadatta in various ways. Then he told the Bhikshus: 『Because of the ten benefits, I am establishing precepts for the Bhikshus. From now on, this precept should be said as follows:』

『If a Bhikshu diligently tries to find ways to destroy the harmonious Sangha, the Bhikshus should tell that Bhikshu: 「You should not diligently try to find ways to destroy the harmonious Sangha, you should be in harmony with the Sangha, because of the Sangha being in harmony, everyone is happy and there is no dispute, learning with one heart and one mind, like water and milk mixed together, jointly promoting the teacher's teachings, and practicing peacefully.」』 If he persists and does not give up after being advised in this way, he should be advised a second and third time. If he gives up this matter after the second and third advice, that is good; if he does not give up, he commits a Sanghavasesa (a serious offense second only to Parajika).』

『Seeking to destroy』 means seeking the causes and conditions for destroying the Sangha.

『Harmony』 refers to the usual activities such as holding the Posadha (fortnightly recitation of precepts), Pravarana (ceremony of mutual admonishment), and Karma (formal acts of the Sangha).

『Sangha』 refers to a community of four or more Bhikshus.

If that Bhikshu wants to destroy the Sangha, and the other Sangha members see, hear, and know about this, they should send a Bhikshu who is close to him to advise him; if he gives up, then the advising Bhikshu should confess a Dukkata (minor offense) once. If he does not give up, then more Bhikshus should be sent to advise him; if he gives up, then the advising Bhikshus should confess a Dukkata twice. If he still does not give up,

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應僧往諫；若舍者，應三突吉羅悔過。若不捨，復應白四羯磨諫，一比丘唱言：

「大德僧聽！此某甲比丘，為破和合僧勤方便，僧已諫：『汝莫為破和合僧勤方便！』如是諫，堅持不捨。僧今羯磨諫。若僧時到僧忍聽。白如是。」白已，應語彼比丘：「僧已白竟，餘三羯磨在，汝當舍是事，莫犯僧伽婆尸沙。」彼若舍，應三突吉羅、一偷羅遮悔過。

若不捨，復應唱言：「大德僧聽！此某甲比丘，為破和合僧勤方便，乃至僧今羯磨諫。誰諸長老忍，默然；不忍者，說。」復應語彼比丘：「僧已一羯磨竟，餘二羯磨在，汝當舍是事，莫犯僧伽婆尸沙。」彼若舍，應三突吉羅、二偷羅遮悔過。

若不捨，復應如上第二羯磨，第二羯磨竟，復應如上語。若舍，應三突吉羅、三偷羅遮悔過。

若不捨，復應如上第三羯磨，第三羯磨未竟，舍者，三突吉羅、三偷羅遮悔過；第三羯磨竟，舍、不捨，皆僧伽婆尸沙。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若白不成，三羯磨皆不成；若作余羯磨、遮羯磨、非法羯磨；不諫，自舍，皆不犯(十事竟)。

佛在王舍城。爾時助調達比丘語諸比丘言：「調達所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是

【現代漢語翻譯】 現代漢語譯本： 應該派遣僧人前去勸諫；如果他放棄，則應以三次突吉羅（Dukkata，輕罪）悔過。如果不放棄，就應該再進行四次羯磨（Kamma，業）勸諫，由一位比丘唱言： 『大德僧眾請聽！這位某甲比丘，爲了破壞僧團的和合而勤加方便，僧團已經勸諫：『你不要爲了破壞僧團的和合而勤加方便！』這樣勸諫，他仍然堅持不放棄。僧團現在進行羯磨勸諫。如果僧團時機已到，僧團忍可聽取。稟白如是。』稟白完畢，應該告訴那位比丘：『僧團已經稟白完畢，還剩下三次羯磨，你應該放棄這件事，不要觸犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。』如果他放棄，則應以三次突吉羅、一次偷蘭遮（Thullaccaya，粗罪）悔過。 如果不放棄，就應該再次唱言：『大德僧眾請聽！這位某甲比丘，爲了破壞僧團的和合而勤加方便，乃至僧團現在進行羯磨勸諫。哪位長老忍可，就默然；不忍可者，請說。』再次應該告訴那位比丘：『僧團已經完成一次羯磨，還剩下兩次羯磨，你應該放棄這件事，不要觸犯僧伽婆尸沙。』如果他放棄，則應以三次突吉羅、兩次偷蘭遮悔過。 如果不放棄，就應該如上進行第二次羯磨，第二次羯磨完畢，再次應該如上告知。如果他放棄，則應以三次突吉羅、三次偷蘭遮悔過。 如果不放棄，就應該如上進行第三次羯磨，第三次羯磨未完成，如果他放棄，則以三次突吉羅、三次偷蘭遮悔過；第三次羯磨完成，無論他放棄與否，都是僧伽婆尸沙。 比丘尼（Bhikkhuni，女比丘）也如此。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。 如果稟白不成立，三次羯磨都不成立；如果進行其他羯磨、遮羯磨（阻止羯磨）、非法羯磨；不勸諫，自己放棄，都不犯戒（十事完畢）。 佛陀在王舍城（Rajagrha）。當時，協助提婆達多（Devadatta）的比丘告訴諸位比丘說：『提婆達多所說的，是知而說，不是不知而說；說法，不說非法；說律，不說非律，都是。』

【English Translation】 English version: Monks should be sent to admonish him; if he gives it up, he should confess with three Dukkata (misdeeds). If he does not give it up, then four Kamma (actions) of admonishment should be performed, with one Bhikkhu (monk) chanting: 'Listen, venerable Sangha (community)! This Bhikkhu named so-and-so is diligently trying to divide the harmonious Sangha, and the Sangha has admonished him: 'Do not diligently try to divide the harmonious Sangha!' Having been admonished in this way, he persists and does not give it up. The Sangha is now performing a Kamma of admonishment. If it is the Sangha's time, may the Sangha tolerate listening. This is the announcement.' After the announcement, that Bhikkhu should be told: 'The Sangha has finished the announcement, and there are three Kammas remaining. You should give up this matter and not commit a Sanghavasesa (offense requiring a meeting of the Sangha).』 If he gives it up, he should confess with three Dukkata and one Thullaccaya (serious offense). If he does not give it up, then it should be chanted again: 'Listen, venerable Sangha! This Bhikkhu named so-and-so is diligently trying to divide the harmonious Sangha, and the Sangha is now performing a Kamma of admonishment. Whoever among the elders tolerates it, let them be silent; whoever does not tolerate it, let them speak.' Again, that Bhikkhu should be told: 'The Sangha has completed one Kamma, and there are two Kammas remaining. You should give up this matter and not commit a Sanghavasesa.』 If he gives it up, he should confess with three Dukkata and two Thullaccaya. If he does not give it up, then the second Kamma should be performed as above, and after the second Kamma is completed, he should be told as above. If he gives it up, he should confess with three Dukkata and three Thullaccaya. If he does not give it up, then the third Kamma should be performed as above. If he gives it up before the third Kamma is completed, he should confess with three Dukkata and three Thullaccaya; if the third Kamma is completed, whether he gives it up or not, it is a Sanghavasesa. The Bhikkhuni (nun) is also the same. A Siksamana (probationary nun), Sramanera (novice monk), and Sramanerika (novice nun) commit a Dukkata. If the announcement is not valid, all three Kammas are not valid; if other Kammas, obstructive Kammas, or illegal Kammas are performed; if there is no admonishment, or if he gives it up on his own, there is no offense (the ten matters are completed). The Buddha was in Rajagrha (King's Abode). At that time, a Bhikkhu assisting Devadatta (God-given) told the Bhikkhus: 'What Devadatta says is said with knowledge, not without knowledge; he speaks the Dharma (teachings), not what is not the Dharma; he speaks the Vinaya (discipline), not what is not the Vinaya, all of it is.'

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我等心所忍樂。」諸長老比丘聞，種種呵責：「汝云何言：『調達所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是我等心所忍樂。』」呵責已，以事白佛。佛以是事集比丘僧，種種遙責助調達比丘已，語諸比丘：「應差一比丘與助調達比丘親厚者往諫：『莫言：「調達所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是我等心所忍樂。」何以故？調達非知說、非說法、非說律。汝等莫助破和合僧，當助和合僧；僧和合故歡喜無諍，一心一學，如水乳合，共弘師教，安樂行。』若受者善；若不受，應遣眾多比丘及僧往諫。」諸比丘受教，如是三反，助調達比丘悉皆不受。諸比丘種種呵責已，以事白佛。佛以是事集比丘僧，更種種遙責助調達比丘已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，助破和合僧，若一、若二、若眾多，語諸比丘言：『是比丘所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是我等心所忍樂。』諸比丘語彼諸比丘：『汝莫作是語：「是比丘所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是我等心所忍樂。」何以故？是比丘非知說、不說法、不說律。汝莫樂助破和合僧，當樂助和合僧。僧和合

【現代漢語翻譯】 現代漢語譯本： 『我們內心樂於接受和贊同。』 諸位長老比丘聽聞此事，紛紛呵斥：『你們怎麼能說：「提婆達多（Devadatta，佛陀的堂兄，試圖分裂僧團）所說的，是正確的，不是錯誤的；他所說的法，不是非法；他所說的律，不是非律，都是我們內心樂於接受和贊同的。」』 呵斥之後，將此事稟告佛陀。佛陀因此事召集比丘僧團，種種責備幫助提婆達多的比丘后，告訴諸位比丘：『應當派遣一位與幫助提婆達多的比丘親近的比丘前去勸諫：『不要說：「提婆達多所說的，是正確的，不是錯誤的；他所說的法，不是非法；他所說的律，不是非律，都是我們內心樂於接受和贊同的。」』 為什麼呢？因為提婆達多說的不是正確的，不是真正的法，不是真正的律。你們不要幫助破壞僧團的和合，應當幫助僧團的和合；僧團和合才能歡喜無諍，一心一學，如水乳交融，共同弘揚師父的教導，安樂修行。』 如果接受勸諫就好；如果不接受，應當派遣眾多比丘及僧團前去勸諫。』 諸位比丘接受教誨，這樣勸諫了三次，幫助提婆達多的比丘全部不接受。諸位比丘種種呵斥之後，將此事稟告佛陀。佛陀因此事召集比丘僧團，再次種種責備幫助提婆達多的比丘后，告訴諸位比丘：『因為這十種利益的緣故，為諸位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，幫助破壞僧團的和合，無論是單獨一人、兩人，還是眾多人，對比丘們說：『這位比丘所說的，是正確的，不是錯誤的；他所說的法，不是非法；他所說的律，不是非律，都是我們內心樂於接受和贊同的。』 諸位比丘告訴那些比丘：『你們不要這樣說：「這位比丘所說的，是正確的，不是錯誤的；他所說的法，不是非法；他所說的律，不是非律，都是我們內心樂於接受和贊同的。」』 為什麼呢？因為這位比丘說的不是正確的，不是真正的法，不是真正的律。你們不要樂於幫助破壞僧團的和合，應當樂於幫助僧團的和合。僧團和合

【English Translation】 English version: 『It is what our hearts accept and delight in.』 When the elder Bhikkhus heard this, they variously rebuked: 『How can you say: 「What Devadatta (Devadatta, Buddha's cousin who attempted to create a schism in the Sangha) says is knowing, not unknowing; what he teaches is Dhamma, not non-Dhamma; what he teaches is Vinaya, not non-Vinaya; all this is what our hearts accept and delight in」?』 Having rebuked them, they reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha, and after variously rebuking the Bhikkhus who were helping Devadatta, he said to the Bhikkhus: 『A Bhikkhu who is close to the Bhikkhus who are helping Devadatta should be sent to admonish them: 『Do not say: 「What Devadatta says is knowing, not unknowing; what he teaches is Dhamma, not non-Dhamma; what he teaches is Vinaya, not non-Vinaya; all this is what our hearts accept and delight in.」』 Why is that? Because what Devadatta says is not knowing, not Dhamma, not Vinaya. You should not help to break up the Sangha, you should help to unite the Sangha; because the Sangha is united, there is joy and no strife, one mind, one learning, like milk and water mixed together, together propagating the Teacher's teachings, and practicing in peace.』 If they accept it, that is good; if they do not accept it, many Bhikkhus and the Sangha should be sent to admonish them.』 The Bhikkhus accepted the teaching, and after admonishing them in this way three times, all the Bhikkhus who were helping Devadatta did not accept it. After the Bhikkhus had variously rebuked them, they reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha, and after again variously rebuking the Bhikkhus who were helping Devadatta, he said to the Bhikkhus: 『Because of these ten benefits, I establish a precept for the Bhikkhus, from now on this precept should be recited as follows: 『If a Bhikkhu helps to break up the Sangha, whether alone, or two, or many, saying to the Bhikkhus: 「What this Bhikkhu says is knowing, not unknowing; what he teaches is Dhamma, not non-Dhamma; what he teaches is Vinaya, not non-Vinaya; all this is what our hearts accept and delight in.」』 The Bhikkhus should say to those Bhikkhus: 『Do not say: 「What this Bhikkhu says is knowing, not unknowing; what he teaches is Dhamma, not non-Dhamma; what he teaches is Vinaya, not non-Vinaya; all this is what our hearts accept and delight in.」』 Why is that? Because what this Bhikkhu says is not knowing, not Dhamma, not Vinaya. You should not delight in helping to break up the Sangha, you should delight in helping to unite the Sangha. The Sangha united

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故，歡喜無諍，一心一學，如水乳合，共弘師教，安樂行。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，僧伽婆尸沙。」

助破者：助成破僧因緣。和合者：同布薩、自恣。差一親厚諫，若舍，一突吉羅悔。乃至不諫自舍，皆如上說(十一竟)。

佛在拘舍彌國。爾時闡陀比丘數數犯罪：入白衣舍，上床、下床皆不如法，別眾食，數數食，非時入聚落不白善比丘。諸比丘見，語言：「汝犯如是如是罪，汝應見罪悔過。莫不清凈，修于梵行無得，長夜受諸苦惱；勿令施主失大功德。」答言：「大德！汝等不應教我，我應教汝。何以故？聖師法王是我之主，法出於我，無豫大德。譬如大風，吹諸草穢並聚一處。諸大德等種種姓、種種家、種種國出家，亦復如是，云何而欲教誡於我？諸大德！莫語我若好、若惡；我亦不語大德若好、若惡。」諸比丘復語闡陀：「莫作自我不可共語！汝當語諸比丘若好、若惡；諸比丘亦當語汝若好、若惡。如是展轉相教，轉相出罪，成如來眾。」諸比丘如是諫，堅持不捨，將至佛所，以事白佛。佛以是事集比丘僧，問闡陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！不應作不可共語，諸比丘見汝犯罪，欲不共汝布薩、自恣、

【現代漢語翻譯】 故，應『歡喜無諍（無爭執），一心一學（同心學習），如水乳合（像水和牛奶融合一樣），共弘師教（共同弘揚佛陀的教導），安樂行（奉行安樂行）』。如此勸諫，堅持不放棄，應該進行第二、第三次勸諫。經過第二、第三次勸諫，如果他放棄了這些行為是好的；如果不放棄，則犯僧伽婆尸沙罪（僅次於波羅夷的重罪）。」

助破者：幫助促成僧團分裂的因緣。和合者：一同舉行布薩（每半月誦戒儀式）、自恣（僧眾互相指出過失）。如果關係親近的人進行勸諫，如果他聽從勸諫，則犯突吉羅罪（輕罪），懺悔即可。乃至不勸諫就自行放棄，都如上面所說（第十一竟）。

佛陀在拘舍彌國（古印度地名）。當時，闡陀比丘（Chanda Bhikkhu）屢次犯戒：進入在家居士的住所，上下床鋪都不如法，參加別眾食（不合規矩的齋飯），屢次食用，不在規定的時間進入村落而不告知品行好的比丘。眾比丘見到后，告訴他：『你犯了這樣這樣的罪，你應該認識到自己的錯誤並懺悔。不要不清凈地修行，這樣無法獲得梵行（清凈的修行），長夜（長久的時間）會遭受各種苦惱；不要讓施主失去大的功德。』闡陀比丘回答說：『諸位大德！你們不應該教導我，我應該教導你們。為什麼呢？聖師法王（指佛陀）是我的主人，佛法是從我這裡流傳出去的，與諸位大德無關。譬如大風，將各種草和污穢聚集在一起。諸位大德來自不同的姓氏、不同的家庭、不同的國家出家，也像這樣，怎麼能來教誡我呢？諸位大德！不要說我好或不好；我也不說諸位大德好或不好。』眾比丘又對闡陀說：『不要這樣自我，不與人交流！你應該對眾比丘說好或不好；眾比丘也應該對你說好或不好。這樣互相教導，互相指出罪過，才能成就如來的僧團。』眾比丘這樣勸諫，堅持不放棄，將他帶到佛陀那裡，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，問闡陀：『你真的這樣做了嗎？』闡陀回答說：『確實如此，世尊！』佛陀種種呵責他說：『你這個愚癡的人！不應該這樣不與人交流，眾比丘見你犯戒，想要不與你一同舉行布薩、自恣、

【English Translation】 Therefore, one should say, 'Rejoice, be without contention (no disputes), be of one mind and one learning (learn with one heart), like the mixing of water and milk (like water and milk blending together), together propagate the Teacher's teachings (jointly promote the Buddha's teachings), practice in peace and joy (practice the conduct of peace and joy).' If such admonishment is given and persistently adhered to, one should admonish a second and third time. After the second and third admonishments, if he abandons these actions, it is good; if he does not abandon them, he commits a Sanghavasesa offense (a serious offense second only to Parajika).'

'Aider of disruption': one who helps to create the causes and conditions for the disruption of the Sangha. 'Harmonizer': one who participates in the same Uposatha (bi-monthly recitation of precepts) and Pravarana (self-surrender ceremony). If a close friend admonishes, and if he listens, he commits a Dukkritta offense (a minor offense), which can be repented. Even if he abandons the behavior without being admonished, it is as described above (end of the eleventh).

The Buddha was in the country of Kausambi (an ancient Indian kingdom). At that time, the Bhikkhu Chanda (Chanda Bhikkhu) repeatedly violated the precepts: entering the homes of laypeople, getting on and off beds improperly, participating in separate meals (unsuitable meals), repeatedly eating, and entering villages at inappropriate times without informing virtuous Bhikkhus. The Bhikkhus, seeing this, told him: 'You have committed such and such offenses, you should recognize your mistakes and repent. Do not practice unpurely, for you will not attain Brahma-conduct (pure conduct), and you will suffer various afflictions for a long night (a long time); do not cause donors to lose great merit.' Chanda Bhikkhu replied: 'Venerable ones! You should not teach me, I should teach you. Why? The Holy Teacher, the Dharma King (referring to the Buddha), is my master, the Dharma comes from me, and it has nothing to do with you. It is like a great wind that gathers various grasses and filth together in one place. You venerable ones come from different surnames, different families, and different countries to become monks, and it is the same, how can you come to admonish me? Venerable ones! Do not say good or bad about me; I will not say good or bad about you either.' The Bhikkhus again said to Chanda: 'Do not be so self-centered and uncommunicative! You should say good or bad to the Bhikkhus; the Bhikkhus should also say good or bad to you. In this way, by teaching each other and pointing out each other's faults, the Sangha of the Tathagata (the Thus-Gone One) can be established.' The Bhikkhus admonished him in this way, persistently and without giving up, and brought him to the Buddha, reporting the matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha and asked Chanda: 'Is this really true?' Chanda replied: 'It is true, World Honored One!' The Buddha scolded him in various ways: 'You foolish person! You should not be so uncommunicative, the Bhikkhus see you violating the precepts and want to not participate in the same Uposatha, Pravarana,

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羯磨常所行事；哀愍汝故，呵諫于汝。汝今云何而不信受？」佛種種呵責已，語諸比丘，應差一比丘與闡陀親善者往諫如上。次眾多比丘，次僧。諸比丘受教三反，不受，以是白佛。佛以是事集比丘僧，更種種遙責闡陀已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，惡性，難共語，與諸比丘同學經戒，數數犯罪。諸比丘如法如律諫其所犯，答言：『大德！汝莫語我若好、若惡；我亦不以好、惡語汝。』諸比丘復語言：『汝莫作自我不可共語！汝當爲諸比丘說如法，諸比丘亦當為汝說如法；如是展轉相教，轉相出罪，成如來眾。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，僧伽婆尸沙。」

惡性，難共語者：不受教誨，無恭敬心；自是，非彼。

同學經戒者：經，謂一切佛教；戒，謂波羅提木叉。

差一親厚諫，若舍，一突吉羅悔。乃至不諫自舍，皆如上說(十二竟)。

佛在舍衛城。爾時吉羅邑有二比丘，一名頞髀，二名分那婆，藪行惡行污他家，作種種非威儀事：自結華鬘，亦教人結；自著，教人著；與女人同牀坐，共槃食；飲酒、啖肉、歌舞伎樂；作諸鳥獸種種之聲，亦作鳥獸斗諍時像；蒱博、嬉戲、倒行、擲絕、彈

【現代漢語翻譯】 現代漢語譯本： 『羯磨（Karma，業力）常做的事情；因為憐憫你，所以勸誡你。你現在為什麼不相信和接受呢？』佛陀種種呵責之後，告訴各位比丘（Bhikkhu，佛教僧侶），應該派遣一位與闡陀（Chanda）親善的比丘前去勸誡，如上述所說。其次是眾多比丘，然後是僧團。各位比丘接受教誨三次，闡陀仍然不接受，因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，再次遠遠地責備闡陀之後，告訴各位比丘：『因為有十種利益，所以為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，性情惡劣，難以溝通，與各位比丘一起學習經典和戒律，屢次犯戒。各位比丘如法如律地勸誡他所犯的錯誤，他卻回答說：『大德（Bhante，對僧侶的尊稱）！你不要說我好或不好；我也不用好或不好的話語說你。』各位比丘再次勸告說：『你不要做出自我封閉、不可溝通的樣子！你應該為各位比丘說如法，各位比丘也應當為你講說如法；這樣輾轉互相教導，輾轉互相懺悔罪過，成就如來的僧團。』這樣勸誡，堅持不改，應該第二、第三次勸誡。第二、第三次勸誡，如果放棄這種行為是好的；如果不放棄，則犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。』 惡性，難以溝通的人：不接受教誨，沒有恭敬心；自以為是，否定他人。 一起學習經典和戒律的人：經，指一切佛教的教義；戒，指波羅提木叉（Pratimoksha，戒經）。 派遣一位親近友善的人去勸誡，如果他放棄惡行，則犯一次突吉羅（Dukkata，惡作罪），應當懺悔。乃至不勸誡就自行放棄，都如上述所說（十二竟）。 佛陀在舍衛城（Sravasti）。當時，吉羅邑（Kilavastu）有兩位比丘，一位名叫頞髀（Abhi），一位名叫分那婆（Punabbasu），他們行為不端，玷污他人家庭，做出各種不合威儀的事情：自己編織花鬘（garland），也教別人編織；自己佩戴，也教別人佩戴；與女人同牀而坐，共用器皿飲食；飲酒、吃肉、唱歌跳舞；模仿各種鳥獸的聲音，也模仿鳥獸爭鬥時的樣子；賭博、嬉戲、倒立行走、拋擲東西、彈...

【English Translation】 English version: 'The things that Karma (action) constantly does; out of compassion for you, I admonish you. Why do you not believe and accept now?' After the Buddha had scolded him in various ways, he told the Bhikkhus (Buddhist monks): 'You should send a Bhikkhu (Buddhist monk) who is friendly with Chanda to admonish him as above. Next, a large number of Bhikkhus, and then the Sangha (monastic community). The Bhikkhus received the teaching three times, but Chanda did not accept it, so they reported the matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter, and after scolding Chanda from afar again in various ways, he told the Bhikkhus: 'Because of the ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be stated as follows:' 'If a Bhikkhu is of evil nature, difficult to communicate with, and studies the Sutras and precepts with the Bhikkhus, repeatedly violating the precepts. The Bhikkhus admonish him according to the Dharma and the Vinaya for his offenses, but he replies: 'Venerable Sirs (Bhante, a term of respect for monks)! Do not tell me what is good or bad; I will not speak to you with good or bad words either.' The Bhikkhus advise him again: 'Do not act in a way that is self-enclosed and uncommunicative! You should speak the Dharma for the Bhikkhus, and the Bhikkhus should also speak the Dharma for you; in this way, teaching each other in turn, confessing offenses in turn, accomplishing the Sangha of the Tathagata (Buddha).' If he persists in this way and does not change, he should be admonished a second and third time. If he abandons this behavior after the second and third admonitions, it is good; if he does not abandon it, he commits Sanghavasesa (a formal meeting of the Sangha is required).' Evil nature, difficult to communicate with: does not accept teachings, has no respect; is self-righteous, denies others. Those who study the Sutras and precepts together: Sutras refer to all Buddhist teachings; precepts refer to the Pratimoksha (the code of monastic discipline). Send a close and friendly person to admonish him; if he abandons the evil conduct, he commits a Dukkata (wrongdoing) and should repent. Even if he abandons it without being admonished, it is as described above (end of twelve). The Buddha was in Sravasti. At that time, in Kilavastu, there were two Bhikkhus, one named Abhi and the other named Punabbasu, who behaved improperly, defiling other people's families, and doing all sorts of unseemly things: they made garlands themselves and taught others to make them; they wore them themselves and taught others to wear them; they sat on the same bed with women and ate from the same vessels; they drank alcohol, ate meat, sang and danced; they imitated the sounds of various birds and animals, and also imitated the appearance of birds and animals fighting; they gambled, played games, walked upside down, threw things, and flicked...

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指、眴眼；向于女人角戾面目、吐舌、張口，作如是等身口意惡，破于戒、見、威儀、正命。

時五百比丘威儀具足，從迦夷國來到此邑，至時持缽入村乞食。諸居士見，咸作是言：「此諸比丘從何處來？低頭默然，狀如孝子，不知與人交接言語。我此自有二賢比丘，多才多藝，善悅人心。何用此輩久留邑里？」並不與食，空缽而出。

時舍利弗、目連，亦從迦夷來向此邑。頞髀等聞，作是念：「此二人來，必為我等作惡名聲，斷我供養。」便往語諸居士言：「須臾當有二比丘來，一名目連，善知幻術現種種變；二名舍利弗，善知咒法，巧言惑人。汝若同心不為彼惑，我當住此；若不能者，正爾便去。」諸居士言：「長老安住，我終不為彼之所惑。」二人既到，諸居士皆將大小，迎逆問訊，頭面禮足，卻坐一面。於是目連為現神變：分身百千，還合為一；石壁皆過，履水如地；坐臥空中，如鳥飛翔；身至梵天，手捫日月；身上出火，身下出水；身上出水，身下出火；或現半身，或現全身；東踴西沒，西踴東沒；南踴北沒，北踴南沒；中踴邊沒，邊踴中沒。現神變已，還坐本處。時諸居士竊相謂言：「目連善知幻術，此則然矣！」於是舍利弗為說妙法，初中后善，善義、善味，具足清白，梵行之相。說是法

【現代漢語翻譯】 現代漢語譯本：

以手指指點點、擠眉弄眼；對著女人做出醜陋的面部表情、吐舌頭、張開嘴巴，做出這些身、口、意的惡行，破壞戒律、見解、威儀和正當的謀生方式。 當時有五百位比丘，威儀具足，從迦夷國來到這個村邑，到吃飯的時候拿著缽進入村子乞食。各位居士看見他們，都這樣說：『這些比丘是從哪裡來的？低著頭默默不語，好像孝子一樣，不知道與人交往說話。我們這裡有兩位賢能的比丘，多才多藝，善於取悅人心。哪裡需要這些傢伙長久地留在這裡？』都不給他們食物，讓他們空著缽走了出來。 當時舍利弗（Śāriputra，智慧第一的佛陀弟子）、目連（Maudgalyāyana，神通第一的佛陀弟子），也從迦夷國來到這個村邑。頞髀（Aṭavika）等人聽說了，心想：『這兩個人來了，一定會給我們帶來壞名聲，斷絕我們的供養。』就去告訴各位居士說：『一會兒會有兩位比丘來，一個名叫目連，擅長幻術，能變出各種各樣的變化；一個名叫舍利弗，擅長咒語，用巧妙的言辭迷惑人。你們如果同心協力不被他們迷惑，我就住在這裡；如果不能做到，我就立刻離開。』各位居士說：『長老安心住下，我們終究不會被他們所迷惑。』這兩人來到后，各位居士都帶著大人小孩，前去迎接問候，頭面禮拜他們的腳，然後退到一旁坐下。於是目連開始展現神通變化：分身成百上千，然後又合為一個；穿過石壁，在水上行走如同在地上一樣；在空中坐著躺著，像鳥一樣飛翔；身體到達梵天，用手觸控日月；身上發出火焰，身下涌出水流；身上涌出水流，身下發出火焰；有時顯現半身，有時顯現全身；從東方跳躍到西方消失，從西方跳躍到東方消失；從南方跳躍到北方消失，從北方跳躍到南方消失；從中間跳躍到邊緣消失，從邊緣跳躍到中間消失。』展現完神通變化后，回到原來的座位坐下。當時各位居士私下裡互相議論說：『目連善於幻術，這確實是真的！』於是舍利弗為他們宣說微妙的佛法，開頭、中間、結尾都很好，意義很好、味道很好，具足清凈潔白的梵行之相。說了這些佛法

【English Translation】 English version:

Pointing and winking; making ugly faces at women, sticking out the tongue, opening the mouth, performing such evil deeds of body, speech, and mind, breaking the precepts, views, demeanor, and right livelihood. At that time, five hundred Bhikshus (monks) with complete deportment came from the country of Kaya to this village, and at mealtime, they carried their bowls into the village to beg for food. The laypeople, seeing them, all said: 'Where did these Bhikshus come from? They lower their heads and remain silent, like filial sons, not knowing how to interact and speak with people. We have two virtuous Bhikshus here, who are talented and skilled, and good at pleasing people. Why should we keep these fellows here for long?' They did not give them food, and they left with empty bowls. At that time, Śāriputra (foremost in wisdom among the Buddha's disciples) and Maudgalyāyana (foremost in supernatural powers among the Buddha's disciples) also came from the country of Kaya to this village. Aṭavika (name of a person) and others heard about it and thought: 'If these two come, they will surely bring us a bad reputation and cut off our offerings.' So they went and told the laypeople: 'In a little while, two Bhikshus will come, one named Maudgalyāyana, who is skilled in illusion and can manifest all kinds of transformations; the other named Śāriputra, who is skilled in incantations and uses clever words to deceive people. If you are of one mind and are not deceived by them, I will stay here; if you cannot do that, I will leave immediately.' The laypeople said: 'Elder, stay in peace, we will never be deceived by them.' After the two arrived, the laypeople, both young and old, went to greet and inquire after them, bowed their heads and paid homage to their feet, and then sat down to one side. Then Maudgalyāyana began to display supernatural transformations: dividing his body into hundreds and thousands, and then merging back into one; passing through stone walls, walking on water as if on land; sitting and lying in the air, flying like a bird; his body reaching the Brahma heaven, touching the sun and moon with his hands; fire coming out of his body, water flowing from below his body; water flowing from his body, fire coming out from below his body; sometimes showing half of his body, sometimes showing his whole body; leaping from the east and disappearing in the west, leaping from the west and disappearing in the east; leaping from the south and disappearing in the north, leaping from the north and disappearing in the south; leaping from the middle and disappearing at the edge, leaping from the edge and disappearing in the middle.' After displaying these supernatural transformations, he returned to his original seat and sat down. At that time, the laypeople secretly discussed among themselves: 'Maudgalyāyana is skilled in illusion, this is indeed true!' Then Śāriputra spoke the wonderful Dharma (teachings) for them, good in the beginning, middle, and end, good in meaning, good in taste, complete with the pure and white characteristics of the Brahma-conduct. Having spoken this Dharma

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已，默然而住。時諸居士亦復相語：「舍利弗善知咒法，亦複驗矣！」於是眾人都不信受，無有供養。

爾時彼邑有二優婆塞：一名富阇，二名優樓伽，信樂佛法，見諦得果，常好佈施供養沙門。聞舍利弗、目連從迦夷來，共出迎之，頭面禮足，為說妙法，示教利喜。聞法已，白舍利弗言：「此邑有二比丘，常作種種非威儀事。」廣說如上。「近有五百比丘，威儀庠序，入村乞食，空缽而出。唯愿大德，以此白佛！」於是二人為優婆塞更說妙法，示教利喜已，還舍衛城，具以白佛。佛以是事集比丘僧，告阿難：「汝往彼邑與二比丘作驅出羯磨。」阿難白佛：「彼惡比丘，非沙門，自言沙門，常作不凈，心已敗壞。我若獨往，彼必肆惡，隨意惱我。」佛告阿難：「如是，如是，如汝所說。汝今便可將諸比丘，隨意多少，到彼集眾，然後乃舉頞髀等罪；白四羯磨，驅出彼邑。」

一比丘唱言：「大德僧聽！此某甲比丘行惡行，污他家。行惡行，皆見、聞、知；污他家，亦見聞知。僧今驅出此邑。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘，行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知。僧今驅出此邑。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧已驅出某

【現代漢語翻譯】 現代漢語譯本：舍利弗聽后，沉默不語。當時，那些居士們也互相議論說：『舍利弗雖然精通咒語，但也不靈驗啊！』於是眾人都沒能信受佛法，也沒有人供養他們。

當時，那個城邑里有兩位優婆塞（在家男居士）：一位名叫富阇（Puja），一位名叫優樓伽（Uluka），他們信奉並喜愛佛法，已經證悟真諦並獲得果位，經常樂於佈施供養僧人。他們聽說舍利弗（Sariputra）、目連（Maudgalyayana）從迦夷（Kayi）來到這裡，就一起前去迎接，以頭面頂禮他們的雙足，為他們宣說微妙的佛法，開示教導，令他們歡喜。聽聞佛法后，他們稟告舍利弗說：『這個城邑里有兩位比丘（bhiksu，出家男眾），經常做出各種不合威儀的事情。』（詳細情況如前所述）。『附近有五百位比丘，威儀莊嚴有序，進入村莊乞食，卻空缽而出。希望大德您能將此事稟告佛陀！』於是這兩位優婆塞再次為舍利弗宣說微妙的佛法，開示教導，令他們歡喜，然後舍利弗和目連返回舍衛城（Sravasti），將所有情況詳細地稟告了佛陀。佛陀因為這件事召集了比丘僧眾，告訴阿難（Ananda）：『你前往那個城邑，為那兩位比丘舉行驅出羯磨（exile karma，驅逐儀式）。』阿難稟告佛陀說：『那兩位惡比丘，不是真正的沙門（sramana，出家修行者），卻自稱是沙門，經常做出不清凈的事情，內心已經敗壞。我如果獨自前往，他們必定會肆意作惡，隨意惱亂我。』佛陀告訴阿難：『是的，是的，正如你所說。你現在可以帶領一些比丘，人數多少隨意，到那裡聚集僧眾，然後才舉出頞髀（Arbuda）等罪，舉行白四羯磨（Jnapti-caturtha-karma，四次宣告的羯磨），將他們驅逐出那個城邑。』

一位比丘唱言：『大德僧眾請聽！這位某甲比丘行為惡劣，玷污他人家庭。他行為惡劣，大家都親眼所見、親耳所聞、心裡知曉；他玷污他人家庭，也是大家都親眼所見、親耳所聞、心裡知曉。僧眾現在要將他驅逐出這個城邑。如果僧眾認為時機已到，僧眾就忍可聽任。現在稟告如上。』

『大德僧眾請聽！這位某甲比丘，行為惡劣、玷污他人家庭。他行為惡劣，大家都親眼所見、親耳所聞、心裡知曉；他玷污他人家庭，也是大家都親眼所見、親耳所聞、心裡知曉。僧眾現在要將他驅逐出這個城邑。哪位長老能夠忍可，就保持沉默；不能忍可的，請說出來。』這樣重複第二遍、第三遍。

『僧眾已經驅逐了某甲比丘。』

【English Translation】 English version: Having heard this, Sariputra remained silent. At that time, the lay devotees also spoke among themselves, saying, 'Sariputra is skilled in incantations, but it is not effective!' Therefore, the people did not believe and accept the teachings, and no one made offerings.

At that time, in that city, there were two Upasakas (male lay devotees): one named Puja (富阇), and the other named Uluka (優樓伽). They believed in and delighted in the Buddha's teachings, had realized the truth and attained the fruit, and often enjoyed giving alms and making offerings to the monks. When they heard that Sariputra (舍利弗) and Maudgalyayana (目連) had come from Kayi (迦夷), they went out together to greet them, bowed their heads to their feet, and expounded the wonderful Dharma for them, instructing, teaching, and delighting them. After hearing the Dharma, they reported to Sariputra, saying, 'In this city, there are two Bhikshus (比丘, monks) who often engage in various unseemly behaviors.' (The details are as described above). 'Nearby, there are five hundred Bhikshus who are dignified and orderly, entering the village to beg for food, but leaving with empty bowls. We hope that the Venerable One will report this matter to the Buddha!' Then, the two Upasakas again expounded the wonderful Dharma for Sariputra, instructing, teaching, and delighting them. Then Sariputra and Maudgalyayana returned to Sravasti (舍衛城) and reported all the details to the Buddha. The Buddha, because of this matter, gathered the Sangha (僧伽, monastic community) and told Ananda (阿難), 'You go to that city and perform the exile karma (驅出羯磨) for those two Bhikshus.' Ananda reported to the Buddha, 'Those two evil Bhikshus are not true Sramanas (沙門, ascetics), but they call themselves Sramanas, often engaging in impure deeds, and their minds are already corrupted. If I go alone, they will surely act wickedly and harass me at will.' The Buddha told Ananda, 'Yes, yes, as you say. You can now lead some Bhikshus, as many or as few as you wish, to gather the Sangha there, and then bring up the offenses such as Arbuda (頞髀), and perform the Jnapti-caturtha-karma (白四羯磨, the karma of four announcements), expelling them from that city.'

One Bhikshu announced, 'May the Venerable Sangha listen! This Bhikshu, so-and-so, engages in evil deeds and defiles other people's families. He engages in evil deeds, which everyone has seen, heard, and known; he defiles other people's families, which everyone has also seen, heard, and known. The Sangha now expels him from this city. If the Sangha deems the time has come, the Sangha will tolerate and listen. The announcement is as above.'

'May the Venerable Sangha listen! This Bhikshu, so-and-so, engages in evil deeds and defiles other people's families. He engages in evil deeds, which everyone has seen, heard, and known; he defiles other people's families, which everyone has also seen, heard, and known. The Sangha now expels him from this city. Whoever among the elders can tolerate it, remain silent; whoever cannot tolerate it, please speak up.' This is repeated a second and third time.

'The Sangha has expelled Bhikshu so-and-so.'

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甲竟，僧忍，默然故。是事如是持。」

阿難受教，將五百比丘往到彼邑，諸居士聞阿難與五百比丘來，出迎問訊，頭面禮足，卻坐一面。阿難即集眾，乃至羯磨，羯磨竟，彼二比丘猶故不去，諸比丘問：「汝何故不去？」答言：「阿難等隨愛、恚、癡、畏，是故不去。何以故？有如是等同罪比丘，有驅者、有不驅者。」諸比丘言：「汝莫說阿難等隨愛、恚、癡、畏，有如是等同罪比丘，有驅者、有不驅者。汝等行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知。汝出去，不應住此！」諸比丘如是諫，堅持不捨，以是事白佛。佛以是事集比丘僧，種種遙責彼比丘已，語諸比丘，應差一與彼親厚比丘往諫，如上。次眾多比丘，次僧。諸比丘受教，三反不受，以是白佛。佛以是事集比丘僧，重遙責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，依聚落住，行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知。諸比丘語彼比丘：『汝行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知。汝出去，不應此中住！』彼比丘言：『諸大德隨愛恚癡畏。何以故？有如是等同罪比丘，有驅者、有不驅者。』諸比丘復語言：『汝莫作是語：「諸大德隨愛恚癡畏，有如是等同罪比

{ "translations": [ "現代漢語譯本：\n甲（姓名），竟（最終），僧人忍耐，保持沉默。這件事應當這樣堅持處理。'", "", "阿難（佛陀十大弟子之一）接受教誨，帶領五百比丘前往那個城鎮。當地的居士們聽說阿難和五百比丘來了，出來迎接問候，以頭面禮拜他們的腳，然後退坐在一旁。阿難隨即召集大眾，乃至進行羯磨（僧團會議），羯磨結束后，那兩個比丘仍然不肯離開。眾比丘問：『你們為什麼不離開？』他們回答說：『阿難等人受愛、恚（嗔恨）、癡（愚癡）、畏（恐懼）的影響，所以不離開。為什麼這麼說呢？因為有像他們這樣犯同樣罪的比丘，有的被驅逐，有的卻沒有被驅逐。』眾比丘說：『你們不要說阿難等人受愛、恚、癡、畏的影響，有像他們這樣犯同樣罪的比丘，有的被驅逐，有的卻沒有被驅逐。你們行為惡劣，玷污他人家庭。行為惡劣，大家都親眼所見、親耳所聞；玷污他人家庭，也是大家都親眼所見、親耳所聞。你們出去，不應該住在這裡！』眾比丘這樣勸諫，但他們堅持不改，於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團，種種方式譴責了那些比丘后，告訴眾比丘，應該派遣一位與他們親近的比丘前去勸諫，如前所述。其次是多數比丘，再次是僧團。眾比丘接受教誨，但三次勸諫都不被接受，於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團，再次譴責了他們，然後告訴眾比丘：『因為有十種利益，所以為眾比丘制定戒律，從今以後這條戒律應當這樣說：』", "", "『如果比丘，依靠村落居住，行為惡劣，玷污他人家庭。行為惡劣，大家都親眼所見、親耳所聞；玷污他人家庭，也是大家都親眼所見、親耳所聞。眾比丘告訴那個比丘：『你行為惡劣，玷污他人家庭。行為惡劣，大家都親眼所見、親耳所聞；玷污他人家庭，也是大家都親眼所見、親耳所聞。你出去，不應該住在這裡！』那個比丘說：『諸位大德受愛恚癡畏的影響。為什麼這麼說呢？因為有像他們這樣犯同樣罪的比丘，有的被驅逐，有的卻沒有被驅逐。』眾比丘又說：『你不要這樣說：「諸位大德受愛恚癡畏的影響，有像他們這樣犯同樣罪的比丘，有的被驅

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丘，有驅者、有不驅者。」汝行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知，汝舍是隨愛恚癡畏語。汝出去，不應此中住！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，僧伽婆尸沙。」

行惡行者：作身口意惡行。

污他家者：令他家不復信樂佛法。

見者：眼自見。

聞者：從可信人聞。

知者：遠近皆知。

差一親厚諫，若舍，一突吉羅悔。乃至不諫，自舍，皆如上說(十三竟)。

五分律卷第三 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第四(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第一分之三不定法

佛在舍衛城。爾時跋難陀常出入一居士家，晨朝著衣持缽往到其舍，敷尼師檀與居士婦，獨屏處坐，說淫慾粗惡語。

時毗舍佉鹿子母，聞跋難陀與居士婦獨屏處坐，說淫慾粗惡語，念言：「若居士還見，必生噁心向余比丘，使其長夜受諸苦痛；我當遣人，往白世尊。」即語常供養婆羅門那鄰伽言：「汝往佛所，頭面禮足，廣說此事。」婆羅門即往白佛，佛為說種種妙法已，發遣令還。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世

【現代漢語翻譯】 現代漢語譯本：

『丘（Bhikkhu，比丘），有人會驅逐你，有人不會驅逐你。』你做了惡行，玷污了別人家。做了惡行，大家都看見、聽見、知道；玷污了別人家，也被看見、聽見、知道，你捨棄這種隨順愛、恚、癡、畏的言語。你出去吧，不應該住在這裡！』這樣勸諫，堅持不捨棄，應該第二、第三次勸諫。第二、第三次勸諫，捨棄這件事是好的；不捨棄的，犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。

做了惡行：指做了身、口、意的惡行。

玷污別人家：指使別人家不再信樂佛法。

看見：指眼睛親自看見。

聽見：指從可信的人那裡聽見。

知道：指遠近的人都知道。

第一次勸諫時，如果被勸諫者捨棄惡行，則犯一個突吉羅（Duṣkṛta，惡作罪）懺悔。乃至不勸諫，自己捨棄惡行，都如上面所說（十三竟）。

《五分律》卷第三 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》

《五分律》卷第四（彌沙塞）

宋 罽賓（Kashmir，古印度地名）三藏 佛陀什（Buddha-yasas，佛陀耶舍）共 竺道生（Zhu Daosheng，人名）等譯

第一分之三 不定法

佛陀在舍衛城（Śrāvastī，古印度城市）。當時，跋難陀（Bhadanta，尊者）經常出入一位居士家，早晨穿好衣服，拿著缽，前往居士家，鋪設尼師檀（Niṣīdana，坐具）給居士婦，獨自在隱蔽的地方坐著，說淫慾粗惡的言語。

當時，毗舍佉·鹿子母（Viśākhā Migāramātā，人名），聽聞跋難陀與居士婦獨自在隱蔽的地方坐著，說淫慾粗惡的言語，心想：『如果居士回來看見，必定會對其他的比丘生起噁心，使他們長夜遭受各種苦痛；我應當派人，去稟告世尊。』於是告訴經常供養她的婆羅門 那鄰伽（Naliṅga，人名）說：『你前往佛陀那裡，頭面禮足，詳細稟告這件事。』婆羅門立即前往稟告佛陀，佛陀為他說了種種妙法后，讓他回去。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊。』

【English Translation】 English version:

'Bhikkhu (Bhikkhu, monk), some will expel you, some will not expel you.' You commit evil deeds, defile another's family. Committing evil deeds, all see, hear, and know; defiling another's family, it is also seen, heard, and known. You abandon such speech that follows love, hatred, delusion, and fear. Go away, you should not dwell here!' Thus admonished, persistently not abandoning, one should admonish a second and third time. A second and third admonition, abandoning this matter is good; not abandoning it, one commits a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a formal meeting of the Sangha).

Committing evil deeds: refers to committing evil deeds of body, speech, and mind.

Defiling another's family: refers to causing another's family to no longer have faith and joy in the Buddha's teachings.

Seeing: refers to the eyes personally seeing.

Hearing: refers to hearing from a trustworthy person.

Knowing: refers to people near and far knowing.

If, at the first admonition, the one being admonished abandons the evil deed, then one commits a Duṣkṛta (Duṣkṛta, an offense of wrong-doing) for which repentance is required. Even without admonishment, if one abandons the evil deed oneself, it is all as described above (end of the thirteenth).

The Third Fascicle of the Five-Part Vinaya Taisho Tripitaka Volume 22, No. 1421, Mahiśāsaka Vinaya in Five Sections

The Fourth Fascicle of the Five-Part Vinaya (Mahiśāsaka)

Translated by the Tripiṭaka master Buddha-yasas (Buddha-yasas, name of a monk) from Kashmir (Kashmir, ancient Indian region) during the Song Dynasty, together with Zhu Daosheng (Zhu Daosheng, name of a person) and others.

The Third of the First Section: Uncertain Dharmas

The Buddha was in Śrāvastī (Śrāvastī, ancient Indian city). At that time, Bhadanta (Bhadanta, venerable one) Bhadanta frequently went in and out of a householder's home. In the morning, he would put on his robes, carry his bowl, go to the householder's home, spread out a Niṣīdana (Niṣīdana, sitting cloth) for the householder's wife, and sit alone in a secluded place, speaking coarse words of lust and desire.

At that time, Viśākhā Migāramātā (Viśākhā Migāramātā, name of a person) heard that Bhadanta was sitting alone with the householder's wife in a secluded place, speaking coarse words of lust and desire, and thought: 'If the householder returns and sees this, he will surely generate evil thoughts towards the other monks, causing them to suffer various pains throughout the long night; I should send someone to report this to the World-Honored One.' Thereupon, she told the Brahmin Naliṅga (Naliṅga, name of a person) who regularly provided her with offerings: 'Go to the Buddha, bow your head to his feet, and report this matter in detail.' The Brahmin immediately went and reported to the Buddha, and after the Buddha spoke various wonderful teachings to him, he sent him back. Because of this matter, the Buddha gathered the assembly of monks and asked Bhadanta: 'Did you really do such a thing?' He replied: 'Indeed, World-Honored One.'

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尊！」佛種種呵責，如淫事中說已，告諸比丘；「以十利故，為諸比丘結不定法，從今是戒應如是說：

「若比丘，共一女人獨屏處、可淫處坐。可信優婆夷見，於三法中，一一法說：若波羅夷、若僧伽婆尸沙、若波逸提。若比丘言：『如優婆夷所說！』應三法中，隨所說法治。是名不定法。」

獨者：一比丘、一女人，更無第三人。

屏處者：眼所不見處。

可信者：見四真諦，不為身、不為人、不為利，而作妄語。

優婆夷者：受三自歸，絕於邪道。

不定者：若於三法中說一事，諸上坐比丘，應問是比丘：「汝往彼家不？」若言：「往。」未應治。復應軟語問：「汝與女人獨屏處坐、粗惡語、行淫慾不？」若言：「不！」上坐、下坐比丘，應切語問：「汝實語，莫妄語！如優婆夷說不？」若言：「如優婆夷說。」然後乃應隨所說法治。

沙彌，突吉羅。

第二不定法，與女人在露處坐，除若波羅夷，余皆如上說。

露處者：眼所見處也。

五分律第一分之四捨墮法

佛在舍衛城。爾時世尊教諸比丘唯畜三衣，而六群比丘食前、食后、晡時，皆著異衣。諸比丘見，問言：「世尊不聽畜長衣，汝不聞耶？」答言：「我亦聞之，但我此衣，或僧

【現代漢語翻譯】 現代漢語譯本： 『尊！』佛陀以種種方式呵責，如在關於淫事的戒律中所說的那樣，然後告訴眾比丘：『爲了十種利益，我為眾比丘制定不定法。從今以後，這條戒律應這樣說：』 『如果比丘與一個女人單獨在隱蔽的地方、可能發生淫事的地方坐著。被可信的優婆夷（Upasika，女居士）看見，並根據三種情況中的任何一種指控：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、或波逸提（Payattika，單墮罪）。如果比丘說：『正如優婆夷所說！』那麼就應該根據三種指控中的任何一種來處罰。這被稱為不定法。』 『單獨』：指一個比丘、一個女人，沒有第三個人在場。 『隱蔽的地方』：指眼睛看不見的地方。 『可信的』：指證悟四聖諦，不為自身、不為人、不為利益而說謊的人。 『優婆夷』：指受過三皈依，斷絕邪道的人。 『不定』：如果在三種罪名中指控一種，諸位上座比丘應該問這個比丘：『你是否去過那個女人的家？』如果他說：『去過。』還不應該處罰。應該用溫和的語氣問：『你是否與那個女人單獨在隱蔽的地方坐著，說粗俗的話，行淫慾之事？』如果他說：『沒有！』上座、下座比丘應該用嚴厲的語氣問：『你說實話，不要說謊！是否如優婆夷所說？』如果他說：『如優婆夷所說。』然後才應該根據所指控的罪名進行處罰。 沙彌（Sramanera，沙彌）犯突吉羅（Dukkata，惡作罪）。 第二條不定法，與女人在露天的地方坐著，除了波羅夷（Parajika，斷頭罪）之外，其餘都如上所述。 『露天的地方』：指眼睛看得見的地方。 《五分律》第一分之四捨墮法 佛陀在舍衛城（Sravasti）。當時，世尊教導眾比丘只能持有三衣，而六群比丘在飯前、飯後、傍晚，都穿著不同的衣服。眾比丘看見了，問道：『世尊不是不允許儲存多餘的衣服嗎？你沒聽見嗎？』他們回答說：『我也聽見了，但是我的這件衣服，或許是僧

【English Translation】 English version: 『Venerable One!』 The Buddha rebuked them in various ways, as described in the rules concerning sexual matters, and then told the bhikkhus (monks): 『For ten benefits, I establish the uncertain rules for the bhikkhus. From now on, this rule should be stated as follows:』 『If a bhikkhu sits alone with a woman in a secluded place, a place suitable for sexual intercourse, and a trustworthy Upasika (female lay follower) sees it and accuses him of one of three offenses: Parajika (defeat, expulsion), Sanghavasesa (formal meeting), or Payattika (expiation). If the bhikkhu says: 『As the Upasika said!』 then he should be punished according to whichever of the three offenses is alleged. This is called the uncertain rule.』 『Alone』 means one bhikkhu, one woman, with no third person present. 『Secluded place』 means a place not visible to the eye. 『Trustworthy』 means one who has seen the Four Noble Truths and does not lie for oneself, for another, or for gain. 『Upasika』 means one who has taken the Three Refuges and has abandoned wrong paths. 『Uncertain』 means that if one of the three offenses is alleged, the senior bhikkhus should ask the bhikkhu: 『Did you go to that woman's house?』 If he says: 『I went,』 he should not yet be punished. They should then ask gently: 『Did you sit alone with the woman in a secluded place, speak coarse words, engage in sexual intercourse?』 If he says: 『No!』 the senior and junior bhikkhus should ask sternly: 『Speak the truth, do not lie! Is it as the Upasika said?』 If he says: 『As the Upasika said,』 then he should be punished according to whichever offense is alleged. A Sramanera (novice monk) commits a Dukkata (wrongdoing). The second uncertain rule: sitting with a woman in an open place, except for Parajika (defeat, expulsion), the rest is as described above. 『Open place』 means a place visible to the eye. From the Sarvastivada Vinaya, First Division, Fourth Section on Confession and Forfeiture The Buddha was in Sravasti (Savatthi). At that time, the World-Honored One taught the bhikkhus to possess only three robes, but the group of six bhikkhus wore different robes before meals, after meals, and in the evening. The bhikkhus saw this and asked: 『Did the World-Honored One not forbid storing extra robes? Have you not heard?』 They replied: 『I have heard it, but this robe of mine, perhaps it is for the Sangha (community)

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中得、或居士間得、或是糞掃衣、彼以著故與我，本不使我為五家畜。」諸比丘種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等不聞，我先讚歎少欲知足，衣裁蔽形，食足支命耶？譬如眾鳥，毛羽自隨。比丘如是，三衣常俱。汝今云何畜積非法？」種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，畜長衣過一宿，尼薩耆波逸提。」

爾時諸比丘，若須一一衣，眾僧羯磨，所應分物與之。時阿那律衣粗弊壞，諸比丘語言：「汝衣弊壞，何不從僧取作，使一日成？」阿那律言：「我不敢取，恐一日不成，犯尼薩耆波逸提罪。」

爾時波利邑諸比丘，來舍衛城，欲后安居。時到不及，便於娑鞞陀邑結坐。安居訖，十六日便進佛所，道經泥水，三衣粗重，極大疲極；到禮佛足，卻坐一面。佛問諸比丘：「安居和合，乞食不乏，道路不疲耶？」答言：「安居和合，乞食不乏。我等先住波利邑，欲來此安居，多諸知識不得早發，欲及後坐，而復不及，遂往娑鞞陀結坐。安居訖，十六日便來，道經泥水，三衣粗重，極大疲極。」諸比丘因是，具以阿那律事白佛。佛以是事，集比丘僧，贊少欲知足

【現代漢語翻譯】 現代漢語譯本： 『如果我從一位比丘、一位在家居士處得到衣服，或者是一件從垃圾堆里撿來的糞掃衣，他們因為我需要才給我，並不是要我為五家（國王、盜賊、火、水、不肖子孫）所畜養。』眾比丘紛紛責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責：『你們沒聽過嗎？我先前讚歎少欲知足，衣服只要能遮蔽身體，食物只要能維持生命就足夠了嗎？譬如眾鳥，羽毛自然相隨。比丘也是這樣，三衣應當常隨身。你們現在怎麼能積蓄非法的財物呢？』種種呵責后，佛告諸比丘：『爲了十種利益，我為諸比丘制定戒律，從今以後，這條戒律應當這樣說： 『如果比丘，蓄積長衣超過一宿，觸犯尼薩耆波逸提。』（Nissaggiya Pacittiya，捨墮罪） 當時，有比丘需要新的衣服，需要僧團羯磨（Karma，共議），將應分之物分給他。當時，阿那律（Anuruddha，佛陀弟子）的衣服粗糙破舊，眾比丘對他說：『你的衣服破舊了，為什麼不從僧團那裡取用，使它一天內完成呢？』阿那律說：『我不敢取用，恐怕一天內不能完成，觸犯尼薩耆波逸提罪。』 當時，波利邑（Pali village）的比丘們，來到舍衛城（Savatthi），想要參加后安居（retreat）。但時間已到，來不及趕到，便在娑鞞陀邑（Saketa）結夏安居。安居結束后，十六天後才前往佛陀處，路上經過泥濘的水路，三衣粗重，非常疲憊；到達后禮拜佛足，退坐在一旁。佛陀問眾比丘：『安居期間是否和合，乞食是否不缺，道路是否疲憊？』他們回答說：『安居期間和合，乞食不缺。我們先前住在波利邑，想要來這裡安居，因為有很多熟人，沒能早點出發，想要趕上后安居，但又來不及，於是前往娑鞞陀結夏安居。安居結束后，十六天後才來，路上經過泥濘的水路，三衣粗重，非常疲憊。』眾比丘因此，將阿那律的事情詳細地稟告佛陀。佛陀因此事，召集比丘僧團，讚歎少欲知足。

【English Translation】 English version: 『If I receive a robe from a bhikkhu, a householder, or a rag robe from a dust heap, they give it to me because I need it, not to make me keep it for the five possessors (kings, thieves, fire, water, unworthy heirs).』 The bhikkhus rebuked them in various ways and reported the matter to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked the Group-of-Six bhikkhus: 『Is this true?』 They replied: 『It is true, Blessed One!』 The Buddha rebuked them in various ways: 『Have you not heard that I previously praised having few desires and being content, that a robe is enough to cover the body, and food is enough to sustain life? Just as birds have feathers that naturally follow them, so too should a bhikkhu always have his three robes with him. How can you now accumulate unlawful possessions?』 After rebuking them in various ways, the Buddha told the bhikkhus: 『For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited as follows: 『If a bhikkhu keeps an extra robe for more than one night, it is to be forfeited and confessed.』 (Nissaggiya Pacittiya) At that time, if a bhikkhu needed a new robe, the Sangha would perform a Karma (formal act of the Sangha) and give him what was due. At that time, Anuruddha』s (a disciple of the Buddha) robe was coarse and worn out. The bhikkhus said to him: 『Your robe is worn out, why don』t you take one from the Sangha and have it made in one day?』 Anuruddha said: 『I dare not take it, fearing that it cannot be finished in one day and I will commit the Nissaggiya Pacittiya offense.』 At that time, the bhikkhus from Pali village came to Savatthi, wanting to observe the later retreat. But the time had arrived and they were unable to reach it in time, so they observed the retreat in Saketa. After the retreat, they went to the Buddha after sixteen days, traveling through muddy water, their three robes heavy, and they were extremely tired. Upon arriving, they bowed at the Buddha』s feet and sat down to one side. The Buddha asked the bhikkhus: 『Was the retreat harmonious, was there no lack of alms food, and was the journey not tiring?』 They replied: 『The retreat was harmonious, and there was no lack of alms food. We previously lived in Pali village and wanted to come here for the retreat, but because there were many acquaintances, we could not leave early. We wanted to make it for the later retreat, but we were unable to, so we went to Saketa to observe the retreat. After the retreat, we came after sixteen days, traveling through muddy water, our three robes heavy, and we were extremely tired.』 Because of this, the bhikkhus reported the matter of Anuruddha in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus and praised having few desires and being content.

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、贊戒、贊持戒已，告諸比丘：「從今聽受迦絺那衣，得不犯五事：一者、別眾食；二者、數數食；三者、食前食后，行至余家，不白余比丘；四者、畜長衣；五者、別宿不失三衣。」

時諸比丘作是念：「佛以受迦絺那衣，聽畜長衣，為得幾時？」念已白佛。佛言：「受迦絺那衣時聽畜。從今是戒應如是說：

「若比丘，三衣竟，舍迦絺那衣已，長衣過一宿，尼薩耆波逸提。」

爾時阿難得二張劫貝，為舍利弗故受。時舍利弗于異處住，阿難作是念：「世尊不聽畜長衣過一宿，舍利弗今不在此，此當云何？」念已白佛。佛問阿難：「舍利弗幾日當還？」答言：「或十日，或不至十日。」佛以是事集比丘僧，種種贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒應如是說：

「若比丘，三衣竟，舍迦絺那衣已，長衣乃至十日；若過，尼薩耆波逸提。」

三衣竟者：浣染縫竟。

舍迦絺那衣者：白二羯磨舍。

長者：三衣之外，皆名長。衣者：劫貝衣、欽波羅衣、野蠶綿衣、纻衣、麻衣。

十日者：若一日得衣，應即日舍，若受持、若施人、若凈施；若即日不捨，二日更得衣，應此日皆舍；若此日不捨，三日乃至十日更得衣，亦應此日皆舍；若此日不捨，至十一

【現代漢語翻譯】 現代漢語譯本 佛陀讚揚了戒律，讚揚了持戒的功德之後，告訴各位比丘：『從現在開始，允許接受迦絺那衣（Kathina，一種特殊的佈施），可以不犯以下五種戒律：一、可以別眾食（單獨接受供養）；二、可以數數食（多次接受供養）；三、在用餐前後，前往其他人家中，可以不告知其他比丘；四、可以儲存長衣（多餘的衣服）；五、可以離群獨宿，而不失去三衣（基本的三件僧衣）。』

當時，各位比丘心想：『佛陀因為允許接受迦絺那衣，才允許儲存長衣，那麼這個期限是多久呢？』想到這裡，便去請示佛陀。佛陀說：『接受迦絺那衣時才允許儲存長衣。從今以後，這條戒律應該這樣說：』

『如果比丘，三衣已經完備，捨棄迦絺那衣之後，長衣存放超過一夜，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種需要捨棄並懺悔的罪過）。』

當時，阿難（Ananda，佛陀的侍者）得到了兩張劫貝（Kappasika，一種棉布），爲了舍利弗（Sariputta，佛陀的弟子）的緣故而接受。當時舍利弗住在別的地方，阿難心想：『世尊不允許儲存長衣超過一夜，舍利弗現在不在這裡，這該怎麼辦呢？』想到這裡，便去請示佛陀。佛陀問阿難：『舍利弗幾天能回來？』阿難回答說：『或許十天，或許不到十天。』佛陀因為這件事召集了比丘僧團，種種讚揚少欲知足、讚揚戒律、讚揚持戒的功德之後，告訴各位比丘：『從今以後，這條戒律應該這樣說：』

『如果比丘，三衣已經完備，捨棄迦絺那衣之後，長衣可以存放最多十天；如果超過十天，就觸犯了尼薩耆波逸提。』

三衣已經完備：指的是洗滌、染色、縫製完畢。

捨棄迦絺那衣：指的是通過白二羯磨（正式的僧團儀式）捨棄。

長衣：指的是三衣之外的衣服，都叫做長衣。衣服的種類有：劫貝衣（Kappasika，棉布衣）、欽波羅衣（Kambala，毛織品衣）、野蠶綿衣、纻衣（苧麻布衣）、麻衣。

十天：如果第一天得到衣服，應該當天就捨棄，或者受持，或者佈施給別人，或者清凈地施捨；如果當天沒有捨棄，第二天又得到衣服，應該在這一天全部捨棄；如果這一天沒有捨棄，第三天乃至第十天又得到衣服，也應該在這一天全部捨棄；如果這一天沒有捨棄，到了第十一

【English Translation】 English version Having praised the precepts and the upholding of the precepts, the Buddha addressed the bhikkhus (monks), saying: 'From now on, you are allowed to receive the Kathina (a special cloth offering), and you will not violate the following five rules: 1. You may partake in separate meals; 2. You may partake in meals frequently; 3. Before or after meals, you may go to other people's houses without informing other bhikkhus; 4. You may keep extra robes; 5. You may sleep separately without losing the three robes (the basic three pieces of monastic clothing).'

At that time, the bhikkhus thought: 'The Buddha allows keeping extra robes because of the acceptance of the Kathina. How long is this period?' Having thought this, they asked the Buddha. The Buddha said: 'It is allowed to keep extra robes when accepting the Kathina. From now on, this precept should be stated as follows:'

'If a bhikkhu, having completed the three robes and relinquished the Kathina, keeps an extra robe for more than one night, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'

At that time, Ananda (the Buddha's attendant) received two pieces of Kappasika (a type of cotton cloth) for the sake of Sariputta (one of the Buddha's disciples). Sariputta was staying elsewhere at the time. Ananda thought: 'The World Honored One does not allow keeping extra robes for more than one night, and Sariputta is not here now. What should be done?' Having thought this, he asked the Buddha. The Buddha asked Ananda: 'How many days will it be before Sariputta returns?' Ananda replied: 'Perhaps ten days, or less than ten days.' Because of this matter, the Buddha gathered the bhikkhu sangha (monastic community), and after praising contentment with little, praising the precepts, and praising the upholding of the precepts, he told the bhikkhus: 'From now on, this precept should be stated as follows:'

'If a bhikkhu, having completed the three robes and relinquished the Kathina, may keep an extra robe for up to ten days; if it exceeds ten days, it is a Nissaggiya Pacittiya.'

Having completed the three robes: refers to having finished washing, dyeing, and sewing.

Relinquishing the Kathina: refers to relinquishing it through a formal sangha ceremony (white two-kamma).

Extra robe: refers to any robe beyond the three robes. The types of robes are: Kappasika (cotton robe), Kambala (woolen robe), wild silk robe, ramie robe, hemp robe.

Ten days: If a robe is obtained on the first day, it should be relinquished on the same day, either by keeping it, giving it to someone, or donating it purely; if it is not relinquished on the same day, and another robe is obtained on the second day, all should be relinquished on this day; if it is not relinquished on this day, and robes are obtained on the third day up to the tenth day, all should also be relinquished on this day; if it is not relinquished on this day, and it reaches the eleventh

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日明相出時，十日中所得衣，皆尼薩耆波逸提。若有過十日衣，應舍與比丘僧，若與一、二、三比丘，不得舍與餘人及非人；舍已，然後悔過。若不捨而悔過者，罪益深。除長三衣，若長余衣乃至手巾，過十日，皆突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若凈施，不犯(一事竟)。

佛在舍衛城。爾時十七群比丘安居竟欲遊行，作是念：「我尋還此，一衣便足，何須多為？」作是念已，即便幞結餘衣，置於架上，寄住比丘，於是而去。

時六群比丘於他處還，語住比丘言：「差房與我。」時住比丘即差十七群所置衣房與之，六群比丘見架上衣，問言：「汝何以故畜此長衣？」答言：「此是十七群比丘安居竟，遊行人間，不能持去，留寄我耳！」時六群比丘種種呵責，以事白佛。佛以是事集比丘僧，問十七群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝等愚癡！不聞我說：比丘應與三衣缽俱。譬如鳥飛，毛羽自隨耶？」呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘三衣竟，舍迦絺那衣已，三衣中若離一一衣，宿過一夜，尼薩耆波逸提。」

爾時有一糞掃衣比丘，欲向娑竭陀邑，衣重不能持去，欲舍。

【現代漢語翻譯】 現代漢語譯本：當太陽升起時，超過十天所獲得的衣服，都屬於尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果有多於十天的衣服，應該舍給比丘僧團，如果給了單獨的一位、兩位或三位比丘，就不得再舍給其他人或非人；捨棄之後，才能懺悔。如果不捨棄而懺悔，罪過會更深。除了長三衣，如果有多餘的衣服，乃至手巾，超過十天，都屬於突吉羅（Dukkata，惡作罪）。 比丘尼也一樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），都屬於突吉羅。 如果是清凈的施捨，就不犯戒（一事結束）。 佛陀在舍衛城（Savatthi）。當時，十七群比丘安居結束后，想要遊行，心想：『我很快就會回到這裡，一件衣服就足夠了，何必需要那麼多呢？』這樣想著，他們就把多餘的衣服包紮起來，放在架子上，寄存在留住的比丘那裡，然後離開了。 這時，六群比丘從其他地方回來，對留住的比丘說：『給我安排房間。』留住的比丘就把十七群比丘放置衣服的房間安排給了他們。六群比丘看到架子上的衣服，問道：『你們為什麼存放這麼多長衣？』留住的比丘回答說：『這是十七群比丘安居結束后，遊行人間，不能帶走，留下來寄存在我這裡的！』六群比丘種種呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問十七群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責：『你們真是愚癡！難道沒聽我說過：比丘應該與三衣缽一同持有。譬如鳥飛，毛羽自然跟隨嗎？』呵責之後，告訴諸比丘：『因為這十種利益的緣故，為諸比丘制定戒律，從今以後，這條戒律應該這樣說：』 『如果比丘三衣已經具備，捨棄了迦絺那衣（Kathina，功德衣）后，三衣中如果離開任何一件衣服，過夜，就屬於尼薩耆波逸提。』 當時，有一位穿糞掃衣的比丘，想要前往娑竭陀邑（Saketa），衣服太重，不能帶走，想要捨棄。

【English Translation】 English version: When the sun rises, any robes obtained more than ten days prior are Nissaggiya Pacittiya (requiring forfeiture and expiation). If one has robes exceeding the ten-day limit, they should be given to the Sangha (community of monks). If given to one, two, or three monks, they cannot be given to others or non-humans; only after forfeiting them can one confess. If one confesses without forfeiting, the offense is even greater. Except for the three long robes, if there are extra robes, even hand towels, exceeding ten days, it is a Dukkata (wrongdoing). The same applies to bhikkhunis (nuns). Siksamana (female probationers), Sramanera (male novices), and Sramanerika (female novices) are subject to Dukkata. If it is a pure donation, there is no offense (one matter concluded). The Buddha was in Savatthi (Sravasti). At that time, the group of seventeen monks, having completed their rains retreat (Vassa), intended to travel. They thought, 'I will soon return here, and one robe will be sufficient; why need so many?' Thinking this, they bundled up their extra robes, placed them on a rack, entrusted them to the resident monk, and departed. Then, the group of six monks returned from elsewhere and said to the resident monk, 'Assign a room to me.' The resident monk assigned them the room where the group of seventeen monks had placed their robes. The group of six monks saw the robes on the rack and asked, 'Why do you keep so many long robes?' The resident monk replied, 'These are the robes of the group of seventeen monks who, having completed their rains retreat, are traveling among humans and could not take them, so they left them in my care!' The group of six monks scolded them in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of monks and asked the group of seventeen monks, 'Is this true?' They replied, 'It is true, Venerable One!' The Buddha scolded them in various ways, 'You are foolish! Have you not heard me say that a monk should always have his three robes and bowl with him? Just as a bird flies, its feathers naturally follow?' After scolding them, he told the monks, 'For these ten benefits, I establish a rule for the monks. From now on, this rule should be recited as follows:' 'If a monk has his three robes complete, and after giving up the Kathina (robe-cloth gift), if any one of the three robes is separated from him overnight, it is a Nissaggiya Pacittiya.' At that time, there was a monk who wore robes made from discarded rags (Pamsukulika), who wanted to go to Saketa (Ayodhya). The robes were too heavy to carry, and he wanted to discard them.

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不知云何？以是白諸比丘，諸比丘將至佛所，以事白佛。佛以是事集比丘僧，告諸比丘：「若比丘持糞掃衣重，欲遊行余處，不能持去者，是比丘應從僧乞不失衣羯磨。」

脫革屣，頭面禮足，胡跪合掌，作是言：「大德僧聽！我某甲比丘，欲遊行某處，糞掃衣重不能持去，欲留；今從僧乞不失衣羯磨。」如是第二、第三乞已，僧中一比丘唱言：「大德僧聽！此某甲比丘欲遊行某處，糞掃衣重，不能持去，欲留；從僧乞不失衣羯磨。今僧與作不失衣羯磨。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘欲遊行某處，糞掃衣重，不能持去，欲留；從僧乞不失衣羯磨。今僧與作不失衣羯磨。誰諸長老忍，默然；不忍者，說。僧已與某甲比丘作不失衣羯磨竟；僧忍，默然故。是事如是持。」

時諸比丘見世尊聽羯磨離衣，便常作羯磨離衣宿，亦羯磨盡離三衣，著弊壞衣行。長老比丘見，問言：「汝何故著弊壞衣行？」答言：「佛聽羯磨離衣，是故我等常羯磨離衣宿，亦羯磨盡離三衣。」諸比丘種種呵責，將至佛所，以事白佛。佛言：「汝等不應常羯磨離衣宿，及羯磨盡離三衣。此二非法羯磨，比丘及僧，二突吉羅；以此羯磨離衣宿，一衣一宿皆犯失衣罪。今聽諸比丘羯磨留衣，前安居者九月日，

【現代漢語翻譯】 現代漢語譯本： 不知是什麼原因？因此將此事告知各位比丘（bhikkhu，佛教僧侶），比丘們將此事稟告佛陀（Buddha）。佛陀因此事召集比丘僧團（Sangha），告訴各位比丘：『如果比丘所持的糞掃衣（pamsukula，指從垃圾堆或丟棄物中撿來的衣服）太重，想要前往其他地方，卻無法攜帶，這位比丘應當向僧團請求不失衣羯磨（akamma，一種儀式，允許比丘在不失去所有權的情況下暫時留下衣物）。』

脫下革屣（皮鞋），頭面禮足（以頭面觸碰對方的腳以示尊敬），右膝著地合掌，這樣說：『尊敬的僧團請聽！我某甲比丘，想要前往某處，糞掃衣太重無法攜帶，想要留下；現在向僧團請求不失衣羯磨。』像這樣第二遍、第三遍請求后，僧團中的一位比丘唱言：『尊敬的僧團請聽！這位某甲比丘想要前往某處，糞掃衣太重，無法攜帶，想要留下；向僧團請求不失衣羯磨。現在僧團為他做不失衣羯磨。如果僧團時機已到，僧團同意，請宣佈。』

『尊敬的僧團請聽！這位某甲比丘想要前往某處，糞掃衣太重，無法攜帶，想要留下；向僧團請求不失衣羯磨。現在僧團為他做不失衣羯磨。哪位長老（thera，資深的比丘）同意，就保持沉默；不同意的，請說出來。僧團已經為某甲比丘做了不失衣羯磨完畢；僧團同意，因為保持沉默。這件事就這樣執行。』

當時，各位比丘看到世尊允許羯磨離衣（kamma，儀式）的做法，便經常做羯磨離衣過夜，甚至做羯磨完全捨棄三衣（ticivara，比丘所擁有的三件袈裟），穿著破爛的衣服行走。長老比丘看到后，問道：『你們為什麼穿著破爛的衣服行走？』回答說：『佛陀允許羯磨離衣，因此我們經常做羯磨離衣過夜，甚至做羯磨完全捨棄三衣。』各位比丘紛紛責備他們，並將此事稟告佛陀。佛陀說：『你們不應該經常做羯磨離衣過夜，以及做羯磨完全捨棄三衣。這兩種都是非法的羯磨，比丘和僧團，都會犯雙重突吉羅（dukkata，一種輕罪）；用這種羯磨離衣過夜，一件衣服過一夜都犯失衣罪。現在允許各位比丘做羯磨留衣，前安居者（在雨季前開始安居的比丘）有九個月的時間，

【English Translation】 English version: What is the reason? Therefore, they informed the bhikkhus (bhikkhu, Buddhist monks) about this matter, and the bhikkhus reported the matter to the Buddha. The Buddha gathered the Sangha (Sangha, the monastic community) because of this matter and told the bhikkhus: 'If a bhikkhu's pamsukula (pamsukula, robes made from discarded cloth) is too heavy and he wants to go elsewhere but cannot carry it, that bhikkhu should request from the Sangha a 'not losing the robe' kamma (akamma, a formal act allowing a monk to temporarily leave a robe without losing ownership).'

Removing his leather sandals, bowing with his head and face at their feet, kneeling with his right knee and joining his palms, he should say: 'Venerable Sangha, please listen! I, bhikkhu so-and-so, want to go to such-and-such a place, but my pamsukula is too heavy to carry and I want to leave it behind; now I request from the Sangha a 'not losing the robe' kamma.' After requesting in this way for the second and third time, one bhikkhu in the Sangha should announce: 'Venerable Sangha, please listen! This bhikkhu so-and-so wants to go to such-and-such a place, but his pamsukula is too heavy to carry and he wants to leave it behind; he requests from the Sangha a 'not losing the robe' kamma. Now the Sangha is performing the 'not losing the robe' kamma for him. If it is the Sangha's time and the Sangha agrees, let it be announced.'

'Venerable Sangha, please listen! This bhikkhu so-and-so wants to go to such-and-such a place, but his pamsukula is too heavy to carry and he wants to leave it behind; he requests from the Sangha a 'not losing the robe' kamma. Now the Sangha is performing the 'not losing the robe' kamma for him. Whoever among the elders (thera, senior monks) agrees, let him remain silent; whoever disagrees, let him speak. The Sangha has now completed the 'not losing the robe' kamma for bhikkhu so-and-so; the Sangha agrees, because it remains silent. This matter should be carried out in this way.'

At that time, the bhikkhus, seeing that the World-Honored One allowed the kamma (kamma, ritual) of leaving robes, often performed the kamma of leaving robes overnight, and even performed the kamma of completely abandoning the three robes (ticivara, the three robes possessed by a bhikkhu), wearing tattered clothes. The elder bhikkhus saw this and asked: 'Why are you wearing tattered clothes?' They replied: 'The Buddha allows the kamma of leaving robes, therefore we often perform the kamma of leaving robes overnight, and even perform the kamma of completely abandoning the three robes.' The bhikkhus variously rebuked them and brought the matter to the Buddha. The Buddha said: 'You should not often perform the kamma of leaving robes overnight, nor perform the kamma of completely abandoning the three robes. Both of these are unlawful kammas, and the bhikkhu and the Sangha will incur a double dukkata (dukkata, a minor offense); using this kamma to leave a robe overnight, each robe left for one night incurs an offense of losing the robe. Now I allow the bhikkhus to perform the kamma of leaving robes, those who began the rains retreat early have nine months,

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后安居者八月日。不得羯磨留僧伽梨、安陀會，聽羯磨優多羅僧。有賊難處，三衣中割截衣最勝者，聽隨所留。從今是戒應如是說：

「若比丘，三衣竟，舍迦絺那衣已，三衣中若離一一衣，宿過一夜，除僧羯磨，尼薩耆波逸提。」

離衣者：園同界、異界，屋同界、異界，比丘尼精舍同界、異界，聚落同界、異界，重屋同界、異界，乘同界、異界，船同界、異界，場同界、異界，樹下同界、異界，露地同界、異界，行道同界、異界。

園同界者：僧羯磨作不失衣界，而於中得自在往反。異界者：僧不羯磨作不失衣界；雖作，而於中不得自在往反。屋、比丘尼精舍、聚落、重屋亦如是。

乘同界者：于中得自在，若取、若舉。異界者：于中不得自在，若取、若舉。船亦如是。

場同界者：踐穀麥處，得自在取。異界者：不得自在取。

樹下同界者：樹蔭所覆處。異界者：樹蔭不覆處。

露地同界者：結加趺坐，面去七尺。異界者：七尺之外。

行道同界者：面去身七弓。異界者：七弓之外。

至明相出，時比丘還到界，乃至一腳入界，不失衣。若口言：「我舍是衣。」亦不失衣；若不言舍，至明相出時，尼薩耆波逸提。

比丘三衣外，余所受用衣，離

【現代漢語翻譯】 現代漢語譯本： 后安居的第八個月，不允許進行羯磨（Karma，佛教儀式）留置僧伽梨（Sanghati，大衣）、安陀會（Antarvasaka，內衣），允許進行羯磨優多羅僧（Uttarasanga，上衣）。在有賊人作亂的地方，三衣中可以割截最貴重的一件，聽憑隨身攜帶。從今以後，這條戒律應當這樣說： 『如果比丘，三衣已經完備，捨棄了迦絺那衣（Kathina，雨季安居後分發的布料製成的衣服）之後，三衣中如果離開任何一件，過夜，除非僧團羯磨允許，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 離開衣服的情況有：園林同界、異界，房屋同界、異界，比丘尼精舍同界、異界，村落同界、異界，重屋同界、異界，車乘同界、異界，船隻同界、異界，場地同界、異界，樹下同界、異界，露地同界、異界，行道同界、異界。 園林同界是指：僧團通過羯磨儀式劃定不失衣界限，並且在其中可以自由往返。異界是指：僧團沒有通過羯磨儀式劃定不失衣界限；即使劃定了，也不能在其中自由往返。房屋、比丘尼精舍、村落、重屋也是如此。 車乘同界是指：在其中可以自由地拿取、舉起（衣物）。異界是指：在其中不能自由地拿取、舉起（衣物）。船隻也是如此。 場地同界是指：踐踏穀物麥子的地方，可以自由地拿取（衣物）。異界是指：不能自由地拿取（衣物）。 樹下同界是指：樹蔭所覆蓋的地方。異界是指：樹蔭不覆蓋的地方。 露地同界是指：結跏趺坐，面前七尺之內。異界是指：七尺之外。 行道同界是指：面前七弓（古代長度單位）之內。異界是指：七弓之外。 到黎明時分，比丘回到界限之內，甚至一隻腳踏入界限，都不算失去衣服。如果口中說：『我捨棄這件衣服。』也不算失去衣服；如果不說捨棄，到黎明時分，犯尼薩耆波逸提。 比丘的三衣之外，其餘所受用的衣服，離開……

【English Translation】 English version: In the eighth month after the retreat, it is not allowed to perform Karma (Buddhist ritual) to keep the Sanghati (outer robe), Antarvasaka (inner robe); it is allowed to perform Karma for the Uttarasanga (upper robe). In places where there is danger from thieves, among the three robes, the most valuable one may be cut off and allowed to be carried along. From now on, this precept should be stated as follows: 'If a Bhikkhu, after having completed the three robes, and having given up the Kathina (cloth given after the rainy season retreat), if any one of the three robes is left apart overnight, except with the Sangha's Karma, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).' The situations of being apart from the robe are: garden within the same boundary, different boundary; house within the same boundary, different boundary; Bhikkhuni monastery within the same boundary, different boundary; village within the same boundary, different boundary; multi-storied building within the same boundary, different boundary; vehicle within the same boundary, different boundary; boat within the same boundary, different boundary; field within the same boundary, different boundary; under a tree within the same boundary, different boundary; open ground within the same boundary, different boundary; walking path within the same boundary, different boundary. Garden within the same boundary means: the Sangha has established a boundary through Karma ritual where the robe is not lost, and one can freely go back and forth within it. Different boundary means: the Sangha has not established a boundary through Karma ritual where the robe is not lost; even if it has been established, one cannot freely go back and forth within it. The same applies to houses, Bhikkhuni monasteries, villages, and multi-storied buildings. Vehicle within the same boundary means: one can freely take or lift (the robe) within it. Different boundary means: one cannot freely take or lift (the robe) within it. The same applies to boats. Field within the same boundary means: a place where grains and wheat are trampled, one can freely take (the robe). Different boundary means: one cannot freely take (the robe). Under a tree within the same boundary means: the place covered by the shade of the tree. Different boundary means: the place not covered by the shade of the tree. Open ground within the same boundary means: within seven feet in front of one sitting in the lotus position. Different boundary means: beyond seven feet. Walking path within the same boundary means: within seven bow-lengths (an ancient unit of length) in front of the body. Different boundary means: beyond seven bow-lengths. At dawn, if the Bhikkhu returns to within the boundary, even if only one foot enters the boundary, the robe is not lost. If one says, 'I give up this robe,' the robe is also not lost; if one does not say that one gives it up, at dawn, it is a Nissaggiya Pacittiya. Outside of the three robes of a Bhikkhu, other robes that are used, if left apart...

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宿突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(二事竟)。

佛在舍衛城。爾時諸比丘三衣竟，舍迦絺那衣已，得非時衣。諸比丘慚愧言：「佛未聽我等受非時衣。」以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實得非時衣，慚愧言：『佛未聽我等受非時衣不？』」答言：「實爾。世尊！」佛種種贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽受非時衣。」

時六群比丘作是念：「世尊聽我等受非時衣。」便多受，不受持、不施人、不凈施。諸比丘見，問言：「汝不聞世尊制，不得畜長衣耶？」答言：「佛雖制畜長衣，而聽受非時衣。」又問：「汝等一切時畜非時衣，不受持、不施人、不凈施耶？」答言：「如是！」諸長老比丘種種呵責，以事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！不應多求、多欲。外道法中，受者無厭，施者籌量；我正法中，少欲知足，施者雖無厭，受者應少取。」呵責已，告諸比丘：「若比丘得非時衣，不受持、不施人、不凈施，乃至一宿，突吉羅。」

爾時有一住處諸比丘多得衣，受持、施人、凈施，余段與諸比丘。諸比丘不受，言：「佛未聽我等受不具足衣。」語言：「

【現代漢語翻譯】 現代漢語譯本 宿突吉羅（Suddha-pācittiya，一種輕罪）。

比丘尼也是如此。式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼），突吉羅（輕罪）。（兩種情況結束）

佛陀在舍衛城（Śrāvastī）時。當時，一些比丘完成了三衣（tricīvara）的縫製，捨棄了迦絺那衣（Kathina-cīvara）后，得到了非時衣。這些比丘感到慚愧，說：『佛陀沒有允許我們接受非時衣。』於是將此事稟告佛陀。佛陀因此事召集比丘僧團，問這些比丘：『你們確實得到了非時衣，並因此感到慚愧，說「佛陀沒有允許我們接受非時衣」嗎？』他們回答說：『確實如此，世尊！』佛陀以各種方式讚揚少欲知足、讚揚戒律、讚揚持戒，然後告訴比丘們：『從今以後，允許接受非時衣。』

當時，六群比丘（指行為不端的比丘）心想：『世尊允許我們接受非時衣。』於是便大量接受，卻不持有、不佈施給他人、也不作不凈施。其他比丘看見了，便問他們：『你們沒有聽說世尊規定，不得積蓄過多的衣服嗎？』他們回答說：『佛陀雖然規定不得積蓄過多的衣服，但也允許接受非時衣。』又問：『你們一直積蓄非時衣，不持有、不佈施給他人、也不作不凈施嗎？』他們回答說：『是的！』諸位長老比丘以各種方式呵斥他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問六群比丘：『你們確實是這樣做的嗎？』他們回答說：『確實如此，世尊！』佛陀以各種方式呵斥他們：『你們這些愚癡的人！不應該貪求過多、慾望過多。在外道法中，接受者沒有滿足，施與者斤斤計較；而在我的正法中，應該少欲知足，施與者雖然沒有厭倦，接受者也應該少取。』呵斥之後，告訴諸比丘：『如果比丘得到非時衣，卻不持有、不佈施給他人、也不作不凈施，乃至過了一夜，犯突吉羅（輕罪）。』

當時，在一個住處，一些比丘得到了很多衣服，他們持有、佈施給他人、作凈施，並將剩餘的部分分給其他比丘。其他比丘不接受，說：『佛陀沒有允許我們接受不完整的衣服。』

【English Translation】 English version Suddha-pācittiya (a minor offense).

The same applies to Bhikṣuṇīs (nuns). Śikṣamāṇā (probationary nuns), Śrāmaṇeras (novice monks), and Śrāmaṇerikās (novice nuns) commit a Dukkaṭa (minor offense). (End of two cases)

The Buddha was in Śrāvastī. At that time, some monks, having completed their three robes (tricīvara) and discarded their Kathina-cīvara, received out-of-season robes. These monks felt ashamed and said, 'The Buddha has not allowed us to receive out-of-season robes.' So they reported this matter to the Buddha. The Buddha gathered the Saṅgha (monastic community) and asked the monks, 'Is it true that you received out-of-season robes and felt ashamed, saying, "The Buddha has not allowed us to receive out-of-season robes"?' They replied, 'It is true, Lord!' The Buddha praised contentment and fewness of desires, praised the precepts, and praised those who uphold the precepts. Then he told the monks, 'From now on, I allow you to receive out-of-season robes.'

At that time, the group-of-six monks (referring to misbehaving monks) thought, 'The Lord has allowed us to receive out-of-season robes.' So they received a large quantity, but did not keep them, did not give them away, and did not make pure offerings. Other monks saw this and asked them, 'Have you not heard the Lord's rule that you must not hoard too many robes?' They replied, 'Although the Buddha has forbidden hoarding robes, he has allowed us to receive out-of-season robes.' They were then asked, 'Do you always hoard out-of-season robes, not keeping them, not giving them away, and not making pure offerings?' They replied, 'Yes!' The elder monks scolded them in various ways and reported the matter to the Buddha. The Buddha gathered the Saṅgha and asked the group-of-six monks, 'Is it true that you did this?' They replied, 'It is true, Lord!' The Buddha scolded them in various ways, saying, 'You foolish men! You should not be greedy and have excessive desires. In non-Buddhist teachings, the receiver is never satisfied, and the giver is calculating; but in my true Dharma, one should be content with little, and even if the giver is not weary, the receiver should take little.' After scolding them, he told the monks, 'If a monk receives an out-of-season robe but does not keep it, does not give it away, and does not make pure offerings, even for one night, he commits a Dukkaṭa (minor offense).'

At that time, in one dwelling place, some monks received many robes. They kept them, gave them away, made pure offerings, and distributed the remaining portions to other monks. The other monks did not accept them, saying, 'The Buddha has not allowed us to receive incomplete robes.'

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且受，當足令足。」

時長老伽毗，得一狹短衣，日日舒挽，欲令廣長。佛常五日案行諸房，見伽毗牽挽衣，問言：「汝作何等？」答言：「得此衣小，不得受持。」佛復問：「汝更望得衣處不？」答言：「有。」又問：「幾時可得？」答言：「若一月、若減一月。」佛以是事，種種贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽畜非時衣。不足，望足，至一月。」

佛既聽畜非時不足衣，諸比丘便持此衣遊行過一月。諸比丘見，問言：「佛不聽畜非時不足衣過一月。汝等云何擔此衣遊行過於一月？」種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，三衣竟，舍迦絺那衣已，得非時衣，若須應受，速作受持。若足者善；若不足，望更有得處，令具足成，乃至一月。若過，尼薩耆波逸提。」

非時衣者：舍迦絺那衣已，有所得衣，皆名非時衣。

須者：三衣中有故壞，須以補易。

望更有得處者：應更有得衣處，望一日乃至一月得。

若比丘，一日得不具足衣，即日有望，若得應足成，受持、若施人、若凈施；若不受持、不施人、不凈施，至十一日明相出時，尼薩耆波逸提。二日，乃至十日亦

【現代漢語翻譯】 現代漢語譯本： 『並且接受，應當滿足，令其滿足。』

當時長老伽毗（Gābhī），得到一件狹窄短小的衣服，每天舒展拉扯，想要讓它變得寬大。佛陀經常五日巡視各個房間，看見伽毗（Gābhī）牽拉衣服，問道：『你做什麼呢？』回答說：『得到這件衣服太小，不能受持。』佛陀又問：『你還希望得到衣服的地方嗎？』回答說：『有。』又問：『什麼時候可以得到？』回答說：『如果一個月，或者不到一個月。』佛陀因為這件事，種種讚歎少欲知足、讚歎戒律、讚歎持戒以後，告訴各位比丘：『從今以後允許持有非時衣。不足夠的，希望足夠，至一個月。』

佛陀既然允許持有非時不足衣，各位比丘便拿著這些衣服超過一個月。各位比丘看見了，問道：『佛陀不允許持有非時不足衣超過一個月。你們為什麼擔著這些衣服超過一個月？』種種呵責，將他們帶到佛陀處，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『因為十種利益的緣故為各位比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，三衣已經完備，捨棄了迦絺那衣（kathina-cloth，一種雨季結束時僧侶可以接受的布料）以後，得到非時衣，如果需要應當接受，迅速製作並受持。如果足夠就好；如果不足夠，希望還有得到的地方，令其具足完成，乃至一個月。如果超過，尼薩耆波逸提（Nissaggiya Pacittiya，一種需要懺悔的罪過）。』

非時衣：捨棄迦絺那衣（kathina-cloth）以後，所有得到的衣服，都叫做非時衣。

需要：三衣中有陳舊損壞的，需要用來補綴更換。

希望還有得到的地方：應當還有得到衣服的地方，希望一日乃至一月得到。

如果比丘，一日得到不具足的衣服，當日就有希望，如果得到應當足夠完成，受持、或者施捨給別人、或者清凈施捨；如果不受持、不施捨給別人、不清凈施捨，到第十一日天亮時，尼薩耆波逸提（Nissaggiya Pacittiya）。二日，乃至十日也是如此。

【English Translation】 English version: 'And having received, should be content, let it be contenting.'

At that time, the elder Gābhī (name of a monk), obtained a narrow and short robe, and he would stretch and pull it every day, wanting to make it wider and longer. The Buddha would often inspect the rooms every five days, and seeing Gābhī (name of a monk) pulling the robe, asked: 'What are you doing?' He replied: 'This robe I obtained is too small, I cannot keep it.' The Buddha then asked: 'Do you still hope to obtain robes elsewhere?' He replied: 'Yes.' He further asked: 'When can you obtain them?' He replied: 'Perhaps in a month, or less than a month.' Because of this matter, the Buddha praised contentment with little desire, praised the precepts, and praised upholding the precepts in various ways, and then told the bhikkhus: 'From now on, you are allowed to keep out-of-season robes. If it is not enough, hoping for enough, up to one month.'

Since the Buddha allowed keeping out-of-season robes that were not enough, the bhikkhus then kept these robes for more than a month. The bhikkhus saw this and asked: 'The Buddha does not allow keeping out-of-season robes that are not enough for more than a month. Why are you carrying these robes for more than a month?' They scolded them in various ways and brought them to the Buddha, reporting the matter to the Buddha. Because of this matter, the Buddha gathered the bhikkhu sangha and told the bhikkhus: 'For the sake of ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows:'

'If a bhikkhu, having completed his three robes, having discarded the kathina-cloth (kathina-cloth, a type of cloth that monks can receive at the end of the rainy season), obtains an out-of-season robe, if needed, he should accept it, quickly make it, and keep it. If it is enough, that is good; if it is not enough, hoping that there is still a place to obtain it, so that it can be fully completed, up to one month. If it exceeds, Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring confession).'

Out-of-season robe: After discarding the kathina-cloth (kathina-cloth), all robes obtained are called out-of-season robes.

Need: Among the three robes, if there are old and damaged ones, they need to be used for patching and replacing.

Hoping that there is still a place to obtain it: There should still be a place to obtain robes, hoping to obtain them in one day up to one month.

If a bhikkhu obtains an incomplete robe in one day, and on that day there is hope, if he obtains enough to complete it, he should keep it, or give it to others, or give it as a pure offering; if he does not keep it, does not give it to others, does not give it as a pure offering, by the time the dawn of the eleventh day arrives, it is Nissaggiya Pacittiya (Nissaggiya Pacittiya). The same applies for two days, up to ten days.

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如是。

十一日有望，若得，即此日應足成，受持、若施人、若凈施。若不受持、不施人、不凈施，至十二日明相出時，尼薩耆波逸提。乃至三十日亦如是。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三竟)。

佛在舍衛城。爾時優善那邑，有年少居士出行遊戲，見一女人名蓮華色，色如桃華，女相具足；情相敬重，即娉為婦。其後少時婦便有身，送歸其家，月滿生女。以婦在產，不得附近，遂乃私竊通於其母。蓮華色知，便欲委之，絕夫婦道，恐累父母，顧愍嬰孩，吞忍恥愧；還於夫家，養女八歲，然後乃去。至波羅奈，飢渴疲極於水邊坐。時彼長者出行遊觀，見甚重愛，即問鄉居，父母氏族，今為系誰，而獨在此？蓮華色言：「我某氏女，今無所屬。」長者復問：「若無所屬，能為我作正室不？」答言：「女人有夫，何為不可？」即便載歸，拜為正婦。蓮華色料理其家，允和大小，夫婦相重，至於八年。爾時長者語其婦言：「我有出息在優善那邑，不復債斂，於今八年，考計生長，乃有億數。今欲往債，與汝暫乖。」婦言：「彼邑風俗女人放逸，君往或能失丈夫操，財物糞土，亦何足計？」答言：「吾雖短闇，不至此亂。」婦復言：「若必宜去，思聞一誓。」答言：「甚善！」便言

【現代漢語翻譯】 現代漢語譯本： 如是。

十一日有望，如果得到（佈施），就在這一天應該足夠完成（佈施），接受、持有（財物），或者佈施給他人，或者清凈地佈施（給僧團）。如果不接受、持有（財物），不佈施給他人，不清凈地佈施（給僧團），到十二日天亮的時候，犯尼薩耆波逸提罪。乃至三十日也是這樣。

比丘尼也是這樣。式叉摩那（śikṣamāṇā，見習女）、沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerī，沙彌尼），犯突吉羅（duḥkṛta，惡作罪）。

佛陀在舍衛城（Śrāvastī）。當時優善那邑（Ujjayanaka）有個年輕的居士（gṛhapati，在家信徒）外出遊玩，見到一個名叫蓮華色（Utpalavarṇā）的女人，（她的容貌）像桃花一樣美麗，具備各種美好的女性特徵；（居士）對她心生敬重，於是就聘娶她為妻。不久之後，妻子就懷孕了，（居士）把她送回孃家，足月後生下一個女兒。因為妻子在生產，（居士）不能親近她，於是就偷偷地和她的母親發生了關係。蓮華色知道后，就想離開他，斷絕夫妻關係，但又怕連累父母，憐憫自己的孩子，於是就忍受恥辱和愧疚；回到丈夫家，撫養女兒八年，然後才離開。她到了波羅奈（Vārāṇasī），飢渴疲憊，在水邊坐下。當時那裡的一位長者（gṛhapati，富翁）外出遊玩，見到她非常喜愛，就問她家鄉在哪裡，父母是誰，屬於哪個家族，現在又依附於誰，為什麼獨自在這裡？蓮華色說：『我是某氏的女兒，現在沒有歸屬。』長者又問：『如果沒有歸屬，能做我的正妻嗎？』（蓮華色）回答說：『女人有丈夫，（你）為什麼不可以（娶我）？』長者就把她帶回家，立為正妻。蓮華色料理家務，和睦地對待家中的大小事務，夫妻互相尊重，過了八年。當時長者對他的妻子說：『我在優善那邑有借出去的錢，已經八年沒有收債了，計算一下利息，已經有上億之多。現在我想去收債，要暫時和你分離。』妻子說：『那個地方的風俗是女人很放蕩，你去了或許會失去丈夫的操守，錢財就像糞土一樣，又有什麼值得計較的呢？』（長者）回答說：『我雖然愚笨，還不至於做出這種亂事。』妻子又說：『如果一定要去，我想聽你發個誓。』（長者）回答說：『很好！』於是（蓮華色）說：

【English Translation】 English version: Thus it is.

On the eleventh day, if (alms) are expected and received, then the (offering) should be completed on this day, whether it is accepted and held, or given to others, or purely offered (to the Sangha). If it is not accepted and held, not given to others, and not purely offered (to the Sangha), then by the dawn of the twelfth day, a Niḥsargika Pāyantika offense is committed. This applies up to the thirtieth day as well.

This also applies to Bhikṣuṇīs (female monks). Śikṣamāṇās (probationary nuns), Śrāmaṇeras (male novices), and Śrāmaṇerīs (female novices) commit a Duḥkṛta (an offense of wrong-doing).

The Buddha was in Śrāvastī (舍衛城). At that time, in the town of Ujjayanaka (優善那邑), there was a young Gṛhapati (居士, householder) who went out for leisure and saw a woman named Utpalavarṇā (蓮華色), (her appearance was) like a peach blossom, possessing all the qualities of a woman; (the householder) developed respect and affection for her, and thus betrothed her as his wife. After a short time, the wife became pregnant, and (the householder) sent her back to her family, and after the full term, she gave birth to a daughter. Because the wife was in confinement, (the householder) could not be near her, so he secretly had relations with her mother. Utpalavarṇā, upon learning of this, wanted to leave him and sever the marital relationship, but fearing to burden her parents and pitying her child, she endured the shame and humiliation; she returned to her husband's house, raised her daughter for eight years, and then left. She arrived in Vārāṇasī (波羅奈), hungry and exhausted, and sat by the water's edge. At that time, a Gṛhapati (長者, wealthy man) of that place went out for a stroll and saw her, and was greatly enamored of her, so he asked her where her hometown was, who her parents were, to which clan she belonged, and to whom she was now attached, and why she was alone here? Utpalavarṇā said, 'I am the daughter of so-and-so, and I am now unattached.' The wealthy man then asked, 'If you are unattached, can you be my chief wife?' (Utpalavarṇā) replied, 'A woman has a husband, why can't (you marry me)?' The wealthy man then took her home and made her his chief wife. Utpalavarṇā managed the household affairs, harmoniously treating all matters, great and small, and the husband and wife respected each other, and eight years passed. At that time, the wealthy man said to his wife, 'I have debts owed to me in the town of Ujjayanaka, and it has been eight years since I collected them. Calculating the interest, it amounts to hundreds of millions. Now I want to go collect the debts, and I will be separated from you for a while.' The wife said, 'The customs of that place are such that women are licentious, and if you go, you might lose your integrity as a husband. Wealth is like dirt, what is there to be concerned about?' (The wealthy man) replied, 'Although I am foolish, I would not go so far as to cause such chaos.' The wife then said, 'If you must go, I would like to hear you make an oath.' (The wealthy man) replied, 'Very well!' Then (Utpalavarṇā) said,

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：「若我發此，至還入門，一生邪心，與念同滅。」於是別去到于彼邑，債斂處多，遂經年歲。去家日久，思室轉深，作是思惟：「我當云何不違先誓，而遂今情？」復作是念：「我若邪淫，乃負本誓；更取別室，不為違要。」於是推訪，遇見一女，顏容雅妙，視瞻不邪，甚相敬愛，便往求婚。父以長者才明大富，歡喜與之。債索既畢將還本國，安處別宅然後乃歸。晨出暮反，異於在昔，蓮華色怪之，密問從人，從人答言：「外有少婦，是故如此。」其夫暮還，蓮華色問：「君有新室，何故藏隱不令我見？」答言：「恐卿見恨，是故留外。」婦言：「我無嫌妒，神明鑑識，便可呼歸，助君料理。」即便將還，乃是其女；母子相見，不復相識，后因沐頭諦觀形相，乃疑是女；便問鄉邦、父母、姓族，女具以答，爾乃知之。母驚惋曰：「昔與母共夫，今與女同婿，生死迷亂，乃至於此！不斷愛慾，出家學道，如此倒惑，何由得息？」便委而去，到祇洹門，飢渴疲極，坐一樹下。

爾時世尊與無央數眾圍繞說法，蓮華色見眾多人往反出入，謂是節會，當有飲食，便入精舍。見佛世尊為眾說法，聞法開解，飢渴消除。於是世尊，遍觀眾會，誰應得度；唯蓮華色應得道果，即為說四真諦法，苦集盡道，便於坐上遠塵離垢，

【現代漢語翻譯】 現代漢語譯本：『如果我違背這個誓言，直到我回到家門，我一生的邪念，就與這個誓言一同消滅。』於是他告別而去，到了那個城市，因為收債的地方很多，所以經過了很多年。離開家很久了，對妻子的思念越來越深，他這樣思量：『我應當如何才能不違背先前的誓言，而又能滿足現在的感情呢？』他又這樣想：『我如果邪淫，就違背了原來的誓言；另娶一個妻子，就不算違背誓言。』於是他四處打聽，遇到一個女子，容貌端莊美好，眼神不邪，非常敬重愛慕，便去求婚。女子的父親因為他既是長者，又有才華，而且非常富有，就歡喜地答應了。收債完畢后，他將要回到自己的國家，安置好另外的住宅，然後才回家。每天早出晚歸，與以前不同，蓮華色（Lian Hua Se，人名，意為蓮花色）感到奇怪，偷偷地問僕人，僕人回答說：『外面有**，所以才這樣。』她的丈夫晚上回來，蓮華色問：『你有了新妻子，為什麼藏著不讓我見？』回答說：『恐怕你見了會生氣，所以留在外面。』妻子說：『我沒有嫉妒之心，神明可以作證，可以把她叫回來，幫助你料理家務。』他立刻把她帶回來，原來是他的女兒；母女相見，卻互不相識，後來因為洗頭仔細觀察她的容貌，才懷疑是自己的女兒；便問她的家鄉、父母、姓氏，女兒一一回答，她這才知道。母親驚訝悲嘆地說：『以前和母親共用一個丈夫，現在和女兒共用一個丈夫，生死迷亂，竟然到了這種地步！不斷絕愛慾，出家學道，如此顛倒迷惑，怎麼能夠停止？』便拋棄一切離去，到了祇洹（Qi Huan，佛教寺院名）門前，飢渴疲憊，坐在樹下。 這時，世尊（Shi Zun，對佛的尊稱）與無數的眾人圍繞著說法，蓮華色看見很多人來來往往，以為是節日聚會，應該有飲食，便進入精舍。見到佛世尊為眾人說法，聽聞佛法后，心開意解，飢渴消除。於是世尊，遍觀大眾，看誰應該得度；只有蓮華色應該得到道果，就為她說四真諦法（Si Zhen Di Fa，佛教基本教義，包括苦、集、滅、道），苦集盡道，她就在座位上遠離塵垢，

【English Translation】 English version: 'If I break this vow, until I return home, may all the evil thoughts in my life be extinguished along with this vow.' So he bid farewell and went to that city, where there were many places to collect debts, and thus many years passed. Having been away from home for a long time, his longing for his wife deepened, and he thought to himself: 'How can I not violate my previous vow, and yet satisfy my present feelings?' He further thought: 'If I commit adultery, I will violate my original vow; taking another wife will not be a violation.' So he inquired around and met a woman, whose appearance was dignified and beautiful, her gaze not lewd, and he greatly respected and loved her, so he went to propose marriage. The woman's father, seeing that he was an elder, talented, and very wealthy, happily agreed. After finishing collecting the debts, he was about to return to his own country, arranging another residence before returning home. He left early and returned late every day, which was different from before. Lian Hua Se (Lotus Color, a person's name) felt strange and secretly asked the servants, who replied: 'There is a ** outside, that's why it's like this.' Her husband returned in the evening, and Lian Hua Se asked: 'You have a new wife, why do you hide her and not let me see her?' He replied: 'I'm afraid you'll be angry when you see her, so I left her outside.' The wife said: 'I have no jealousy, the gods can bear witness, you can call her back to help you manage the household.' He immediately brought her back, and it turned out to be his daughter; mother and daughter met, but did not recognize each other. Later, while washing her hair, she carefully observed her appearance and suspected that she was her daughter; so she asked her about her hometown, parents, and family name, and the daughter answered in detail, and she then realized it. The mother exclaimed in astonishment: 'In the past, I shared a husband with my mother, and now I share a husband with my daughter, the confusion of life and death has reached this point! Without cutting off desire, leaving home to study the Way, such inverted delusion, how can it be stopped?' So she abandoned everything and left, arriving at the gate of Jetavana (Qi Huan, name of a Buddhist monastery), hungry and exhausted, sitting under a tree. At this time, the World Honored One (Shi Zun, a respectful title for the Buddha) was surrounded by countless people, expounding the Dharma. Lian Hua Se saw many people coming and going, and thought it was a festival gathering, and there should be food, so she entered the monastery. She saw the World Honored One expounding the Dharma to the assembly, and after hearing the Dharma, her mind opened and she understood, and her hunger and thirst disappeared. Thereupon, the World Honored One surveyed the assembly, seeing who should be saved; only Lian Hua Se should attain the fruit of the Path, so he expounded the Four Noble Truths (Si Zhen Di Fa, the basic teachings of Buddhism, including suffering, accumulation, cessation, and the path), suffering, accumulation, cessation, and the path, and she, in her seat, was freed from dust and defilement,

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得法眼凈。既得果已，一心合掌向佛而住。佛說法已，眾會各還，蓮華色前禮佛足，長跪合掌，白佛言：「于佛法中，愿得出家。」佛即許之，告波阇波提比丘尼：「汝今可度此女為道。」受教即度與出家受戒，勤行精進，遂成羅漢。成羅漢已，遊戲諸禪解脫，顏容光發，倍勝於昔。

到時持缽入城乞食，一婆羅門見生樂著，心作是念：「此比丘尼今不可得，唯當尋其住處，方便圖之。」蓮華色乞食畢，還安陀園，入所住房，彼婆羅門隨後察之，知其住處。後日時到，復行乞食，彼婆羅門於後逃入，伏其床下。是日諸比丘尼竟夜說法，疲極還房，仰臥熟眠。於是婆羅門從床下出作不凈行，比丘尼即覺，踴升虛空；時婆羅門，便於床上，生入地獄。蓮華色因從空中往詣佛所，頭面禮足，以是白佛。佛問：「汝當爾時，意為云何？」答言：「如燒鐵爍身。」佛言：「如此無罪。」復白佛言：「獨宿當有犯不？」佛言：「得道者無犯。」

時有群賊聚共議言：「我等當於何處分物，用易美食，又得好色。」咸言：「此安陀園比丘尼住處，必有好色，亦當多有上美供養，往彼分物必得所欲。」

時彼賊帥，信樂佛法，聞此不悅，即作是念：「此諸人等，必當惱亂諸比丘尼，我當密遣一人，先往告語。」即便

【現代漢語翻譯】 現代漢語譯本：她獲得了清凈的法眼。既然證得了果位，就一心合掌，面向佛陀站立。佛陀說法完畢后，大眾各自返回。蓮華色（Utpalavarna，比丘尼的名字，意為蓮花般的顏色）走到佛陀腳前，長跪合掌，對佛陀說：『在佛法中，我希望能出家。』佛陀立刻允許了她，告訴波阇波提比丘尼（Mahapajapati，佛陀的姨母，也是第一位比丘尼）：『你現在可以度這位女子出家修行。』波阇波提比丘尼接受了佛陀的教導，就為蓮華色剃度，讓她出家受戒。蓮華色勤奮修行，精進不懈，最終證得了阿羅漢果位。證得阿羅漢果位后，她自在地遊樂于各種禪定解脫之中，容顏煥發，比以前更加美麗。 有一次，蓮華色到時間就拿著缽進入城中乞食。一位婆羅門（Brahmin，印度教祭司）看見她，心生愛慕，心裡想：『這位比丘尼現在無法得到，只能尋找她的住處，想辦法佔有她。』蓮華色乞食完畢，回到安陀園（Andhavana，意為盲人林，是當時的一座精舍），進入自己的房間。那位婆羅門隨後偷偷觀察她，知道了她的住處。之後的一天，到乞食的時間，蓮華色再次去乞食。那位婆羅門偷偷地從後面溜進安陀園，藏在她的床下。這天，眾比丘尼整夜說法，非常疲憊，回到房間后，仰臥熟睡。於是，婆羅門從床下出來，對她做了不凈的行為。比丘尼立刻醒覺，騰身飛昇到空中。當時，婆羅門就在床上，活生生地墮入了地獄。蓮華色因此從空中前往佛陀那裡，頂禮佛足，將這件事告訴了佛陀。佛陀問：『你當時心裡是怎麼想的？』她回答說：『感覺就像被燒紅的鐵塊灼燒身體一樣。』佛陀說：『這樣就沒有罪過。』蓮華色又問佛陀：『獨自居住會有犯戒嗎？』佛陀說：『得道的人沒有犯戒。』 當時，有一群盜賊聚集在一起商議說：『我們應該在哪裡分贓，換取美食，又能得到美色呢？』他們都說：『這安陀園是比丘尼居住的地方，一定有很多美色，也應該有很多上好的供養，到那裡分贓一定能得到想要的。』 當時，那盜賊的首領，信奉佛法，聽到這些話很不高興，心裡想：『這些人一定會騷擾眾比丘尼，我應該秘密地派一個人，先去告訴她們。』於是就...

【English Translation】 English version: She obtained the pure Dharma Eye. Having attained the fruit, she single-mindedly joined her palms and stood facing the Buddha. After the Buddha finished speaking the Dharma, the assembly dispersed. Utpalavarna (meaning 'lotus-colored', the name of the Bhikkhuni) approached the Buddha's feet, knelt with joined palms, and said to the Buddha: 'Within the Buddha's Dharma, I wish to be ordained.' The Buddha immediately granted her request, and told Prajapati Bhikkhuni (Mahapajapati, the Buddha's aunt and the first Bhikkhuni): 'You may now ordain this woman into the Way.' Accepting the instruction, Prajapati ordained her, gave her the precepts, and she diligently practiced with vigor, eventually becoming an Arhat. Having become an Arhat, she freely enjoyed the various meditations and liberations, her countenance radiant, surpassing her former beauty. Once, when it was time, Utpalavarna took her bowl and entered the city to beg for food. A Brahmin (Hindu priest) saw her and developed attachment, thinking: 'This Bhikkhuni cannot be obtained now, I must find her dwelling place and devise a way to possess her.' Utpalavarna finished begging for food and returned to Andhavana (meaning 'blind man's grove', a monastery at the time), entering her dwelling. The Brahmin secretly observed her, discovering her dwelling place. The next day, when it was time to beg for food, Utpalavarna went again. The Brahmin secretly entered from behind, hiding under her bed. That day, the Bhikkhunis lectured on the Dharma all night, becoming exhausted and returning to their rooms, lying down and falling asleep. Then, the Brahmin came out from under the bed and committed an impure act. The Bhikkhuni immediately awoke and rose into the sky. At that moment, the Brahmin, on the bed, fell alive into hell. Utpalavarna then went from the sky to the Buddha's place, prostrated at his feet, and told the Buddha about this. The Buddha asked: 'What were your thoughts at that time?' She replied: 'It felt like being burned by a red-hot iron.' The Buddha said: 'In this way, there is no fault.' Utpalavarna then asked the Buddha: 'Is there any transgression in dwelling alone?' The Buddha said: 'Those who have attained the Way have no transgression.' At that time, a group of thieves gathered together and discussed: 'Where should we divide the loot, exchange it for delicious food, and also obtain beautiful women?' They all said: 'This Andhavana is where the Bhikkhunis dwell, there must be many beautiful women, and there should also be many excellent offerings. Dividing the loot there will surely get us what we want.' At that time, the leader of the thieves, who believed in the Buddha's Dharma, was displeased upon hearing this, and thought: 'These people will surely harass the Bhikkhunis, I should secretly send someone to inform them first.' So he...

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遣之，語比丘尼言：「暮當有惡人往，恐必相惱，幸可避去。」諸比丘尼聞，即入舍衛城。彼城大臣先以一宅施比丘僧，而無僧住，諸比丘尼暮到往宿。

時彼群賊，夜入安陀園，都無所見，賊帥歡喜念言：「比丘尼脫此艱難，何其快哉！」即以最上衣，盛滿生熟上美飲食，懸著樹枝，念言：「若有得道神通比丘尼，取此衣食。」於是蓮華色比丘尼，如力士屈伸臂頃，從舍衛城往安陀園樹上取之。明日食時，以所得食為長老優波斯那及跋難陀設供。時至皆往，下種種食，食訖行水，取小床于眾前坐，請說妙法。優波斯那為說法已，從坐而去。跋難陀留後語蓮華色言：「姊妹！何從得此美食？」蓮華色具以事答。跋難陀言：「可示我衣。」即以示之。跋難陀見，便生貪著，即從索之。蓮華色言：「此不可得！何以故？女人薄福，應畜五衣。」跋難陀言：「如人以象、馬布施，不與鞍韉。汝亦如是，云何種種肴膳供養，惜此一衣而不見與？」如是無數方便苦索，遂不獲已，便持與之。跋難陀得衣還歸所住，諸比丘見，語言：「汝福德人，得此好衣。」答言：「我無福德，強說比丘尼，僅乃得之。」諸比丘聞，種種呵責：「汝云何強說，奪比丘尼衣？」

爾時世尊，患於四眾來往憒鬧，告諸比丘：「我今欲三月

【現代漢語翻譯】 現代漢語譯本 他遣走了她們，告訴比丘尼們說：『晚上將有惡人前來，恐怕一定會騷擾你們，希望你們可以躲避離開。』眾比丘尼聽了，就進入舍衛城（Śrāvastī，古印度城市）。這座城市的大臣先前曾將一處宅院佈施給比丘僧團，但一直沒有僧人居住，眾比丘尼傍晚到達那裡住宿。 當時，那群盜賊夜裡進入安陀園（Andhavana，意為『盲人林』），什麼也沒看見。盜賊首領歡喜地想：『比丘尼們脫離了這場艱難，真是太好了！』隨即用最好的衣服，盛滿生熟的上等美味飲食，懸掛在樹枝上，心想：『如果有得道有神通的比丘尼，就取走這些衣食吧。』於是蓮華色（Utpalavarnā，比丘尼名）比丘尼，像力士屈伸手臂一樣迅速，從舍衛城來到安陀園的樹上取走了它們。第二天吃飯的時候，用得到的食物為長老優波斯那（Upasena，比丘名）和跋難陀（Bhadrananda，比丘名）供養。到吃飯的時間，大家都來了，擺下各種食物，吃完飯後行水，取來小床在眾人面前坐下，請求說法。優波斯那說法完畢后，從座位上離開。跋難陀留在後面問蓮華色說：『姊妹！從哪裡得到這些美食？』蓮華色把事情的經過全部告訴了他。跋難陀說：『可以給我看看那件衣服嗎？』蓮華色就給他看了。跋難陀看見后，便生起貪戀之心，隨即向她索要。蓮華色說：『這不能給你！為什麼呢？因為女人福薄，應該只擁有五衣。』跋難陀說：『如同有人用大象、馬布施，卻不給鞍韉。你也像這樣，為什麼用各種美味佳餚供養，卻吝惜這件衣服而不肯給我呢？』像這樣用無數方法苦苦索要，最終沒有辦法，只好把衣服給了他。跋難陀得到衣服后回到住處，眾比丘看見了，說：『你真是個有福德的人，得到了這麼好的衣服。』他回答說：『我沒有福德，是強求比丘尼，才勉強得到的。』眾比丘聽了，紛紛呵責：『你為什麼強求，奪取比丘尼的衣服？』 當時，世尊因為四眾弟子來往喧鬧而感到厭煩，告訴眾比丘：『我現在想三個月'

【English Translation】 English version He sent them away, telling the Bhikshunis (Buddhist nuns) , 'Tonight, evil people will come, and I fear they will certainly cause trouble. I hope you can avoid them and leave.' When the Bhikshunis heard this, they entered Śrāvastī (an ancient Indian city). The minister of that city had previously donated a house to the Bhikshu (Buddhist monk) Sangha (community), but no monks had lived there. The Bhikshunis arrived there in the evening and stayed overnight. At that time, the group of thieves entered Andhavana (meaning 'Blind Man's Grove') at night and saw nothing. The leader of the thieves rejoiced and thought, 'How wonderful that the Bhikshunis have escaped this difficulty!' Immediately, he used the finest clothes, filled with cooked and uncooked, superior and delicious food, and hung them on a tree branch, thinking, 'If there is a Bhikshuni who has attained the Way and has supernatural powers, let her take this clothing and food.' Then, the Bhikshuni Utpalavarnā (name of a Bhikshuni), as quickly as a strong man bends and stretches his arm, went from Śrāvastī to the tree in Andhavana and took them. The next day at mealtime, she used the food she had obtained to make offerings to the elders Upasena (name of a Bhikshu) and Bhadrananda (name of a Bhikshu). When it was time for the meal, everyone came, laid out various foods, and after eating, performed the water ritual, took a small bed, and sat in front of the assembly, requesting the Dharma (teachings). After Upasena finished teaching the Dharma, he left his seat. Bhadrananda stayed behind and asked Utpalavarnā, 'Sister! Where did you get this delicious food?' Utpalavarnā told him the whole story. Bhadrananda said, 'Can you show me that clothing?' Utpalavarnā showed it to him. When Bhadrananda saw it, he became greedy and immediately asked her for it. Utpalavarnā said, 'This cannot be given to you! Why? Because women have little merit and should only possess five robes.' Bhadrananda said, 'It is like someone giving away elephants and horses but not giving the saddles and harnesses. You are also like this. Why do you offer various delicacies but begrudge this one robe and refuse to give it to me?' He begged and pleaded in countless ways, and finally, having no choice, she gave him the robe. After Bhadrananda obtained the robe, he returned to his dwelling. The Bhikshus saw it and said, 'You are a fortunate person to have obtained such fine clothing.' He replied, 'I have no merit. I forced a Bhikshuni to give it to me.' When the Bhikshus heard this, they all scolded him, 'Why did you force and take the Bhikshuni's robe?' At that time, the World-Honored One (the Buddha), annoyed by the comings and goings and the noise of the fourfold assembly (monks, nuns, laymen, and laywomen), told the Bhikshus, 'I now wish to spend three months'

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入靜室，不聽有人來至我所，除一送食比丘。汝等亦當相與立制。」奉教即立：「從今不聽，輒至佛所，唯除一送食比丘，犯者波逸提。」

時長老優波斯那，不聞僧制，後到舍衛城問異比丘：「佛在何房？」比丘指示，即至房前，以手叩房，佛自為開，前禮佛足，卻坐一面。佛問優波斯那：「汝眾清凈，威儀具足。云何教化而得如此？」答言：「若人從我求出家者，教行十二頭陀：汝當盡形壽作阿練若、乞食、一坐食、一種食、一受食、次第乞食、冢間、糞掃衣、三衣、隨敷坐、樹下坐、露坐。世尊！若人能盡形壽行如此法，得入我眾，我與作師。」佛嘆言：「善哉，善哉！如汝可謂善教徒眾。」復問：「汝知此眾僧有制不？」答言：「不知。何以故？我從佛聞：佛未制，不得輒制；已制，應奉行。」佛具以上事語之，答言：「我不能隨僧制，波逸提悔過。」佛言：「善哉！如汝所說。」時舊住比丘，住立房前，待優波斯那出，語言：「汝犯僧制，應作波逸提悔過。」答言：「我犯何波逸提？」諸比丘具說上事。答言：「我不隨僧制悔過。何以故？我親從佛聞：佛若不制，僧不得制；若佛制已，僧不得違。」

於是佛自出，語諸比丘：「從今若有阿練若比丘如優波斯那，聽至我所。」諸比丘聞已，作是

【現代漢語翻譯】 現代漢語譯本：進入靜室后，除了送飯的比丘，我不聽許任何人來我這裡。你們也應當一起制定規矩。』他們接受教導后立即制定：『從今以後，不聽許任何人擅自來到佛陀住所，除非是送飯的比丘，違犯者犯波逸提（Payantika，一種戒律）。』 當時，長老優波斯那（Upasena，一位長老比丘），沒有聽說僧團的規定，後來到了舍衛城（Sravasti，古印度城市）問其他的比丘：『佛陀住在哪個房間？』比丘指給他看，他就到了房間前，用手敲門，佛陀親自為他開門，他上前禮拜佛足，然後退到一邊坐下。佛陀問優波斯那：『你的僧團清凈，威儀具足，你是如何教化才能達到如此境界？』他回答說：『如果有人向我請求出家，我就教他修行十二頭陀（dhuta，苦行）：你應該盡畢生的壽命住在阿練若（aranya，寂靜處）、乞食、一天只吃一頓飯、只吃一種食物、一次接受所有食物、按照順序乞食、住在墳墓間、穿糞掃衣、只穿三衣、隨處而坐、在樹下坐、在露天坐。世尊！如果有人能盡畢生壽命修行這些法，才能進入我的僧團，我才為他做導師。』佛陀讚歎說：『好啊，好啊！像你這樣才可說是善於教導徒眾。』又問：『你知道這個僧團有規定嗎？』回答說：『不知道。為什麼呢？我從佛陀那裡聽到：佛陀沒有制定的，就不得擅自製定；已經制定的，就應當遵守奉行。』佛陀將以上的事情都告訴了他，他回答說：『我不能遵守僧團的規定，犯波逸提就懺悔悔過。』佛陀說：『好啊！就像你所說的那樣。』當時，住在附近的舊比丘，站在房間前，等待優波斯那出來，對他說：『你違反了僧團的規定，應當作波逸提懺悔。』他回答說：『我犯了什麼波逸提？』那些比丘將上面的事情都告訴了他。他回答說：『我不遵守僧團的規定而懺悔。為什麼呢？我親自從佛陀那裡聽到：佛陀如果沒有制定，僧團就不得制定；如果佛陀已經制定，僧團就不得違背。』 於是佛陀親自出來，對眾比丘說：『從今以後，如果有住在阿練若的比丘像優波斯那一樣，聽許他來我這裡。』眾比丘聽了之後，這樣做了。

【English Translation】 English version: 'After entering the quiet chamber, I do not allow anyone to come to me, except for a bhikkhu (monk) who brings food. You should also establish a rule together.' Having received the teaching, they immediately established: 'From now on, no one is allowed to come to the Buddha's (Buddha, the enlightened one) residence without permission, except for a bhikkhu who brings food; whoever violates this will commit a Payantika (Payantika, a type of monastic offense).' At that time, the elder Upasena (Upasena, an elder monk), had not heard of the Sangha's (Sangha, monastic community) rule. Later, he arrived in Sravasti (Sravasti, an ancient Indian city) and asked other bhikkhus: 'In which room does the Buddha reside?' The bhikkhus pointed it out to him, and he went to the front of the room and knocked on the door with his hand. The Buddha personally opened the door for him. He stepped forward, bowed at the Buddha's feet, and then sat down to one side. The Buddha asked Upasena: 'Your Sangha is pure and complete in its deportment. How do you teach to achieve such a state?' He replied: 'If someone asks me to ordain, I teach them to practice the twelve dhuta (dhuta, ascetic practices): You should spend your entire life dwelling in the aranya (aranya, secluded place), begging for food, eating only one meal a day, eating only one type of food, receiving all food at once, begging for food in order, dwelling in the cemetery, wearing rag robes, wearing only three robes, sitting wherever you find a place, sitting under a tree, and sitting in the open air. World-Honored One (Bhagavan, an epithet of the Buddha)! If someone can practice these dharmas (dharma, teachings) for their entire life, then they can enter my Sangha, and I will be their teacher.' The Buddha praised: 'Good, good! You can be said to be good at teaching disciples.' He further asked: 'Do you know if this Sangha has a rule?' He replied: 'I do not know. Why? I heard from the Buddha: What the Buddha has not established, one should not establish on their own; what has already been established, one should follow and uphold.' The Buddha told him all of the above matters, and he replied: 'I cannot follow the Sangha's rule; if I commit a Payantika, I will repent and confess.' The Buddha said: 'Good! Just as you have said.' At that time, the old bhikkhus who lived nearby stood in front of the room, waiting for Upasena to come out, and said to him: 'You have violated the Sangha's rule; you should make a Payantika confession.' He replied: 'What Payantika have I committed?' Those bhikkhus told him all of the above matters. He replied: 'I will not confess for violating the Sangha's rule. Why? I personally heard from the Buddha: If the Buddha has not established it, the Sangha should not establish it; if the Buddha has already established it, the Sangha should not violate it.' Thereupon, the Buddha personally came out and said to the bhikkhus: 'From now on, if there are bhikkhus dwelling in the aranya like Upasena, allow them to come to me.' Having heard this, the bhikkhus did so.

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念：「我亦當行此頭陀，可得輒至佛所。」便各修行。

時諸居士所設房舍供養，無復人受，以是白佛。佛語諸比丘：「今聽四眾自在見我。」

時波阇波提比丘尼，聞佛此教，便與五百比丘尼來向佛所。中路逢優波斯那，優波斯那眾中一比丘衣粗弊壞，問言：「長老！何故著此？」答言：「無有餘衣。」比丘尼便指己衣，語言：「能著此不？」答言：「能。」又問：「長老所著，能與我不？」答言：「能。」即便易之。

前至佛所，頭面禮足，卻坐一面。佛問瞿曇彌：「汝何故著此弊壞衣？」答以上事。佛為說法，遣還所住。佛以是事集比丘僧，問彼比丘：「汝實以粗弊衣，與比丘尼易好衣不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！不應多欲！」諸比丘因此，以跋難陀事白佛。佛問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，從比丘尼取衣，尼薩耆波逸提。」

有諸比丘有親里比丘尼多諸知識，能得衣物；而諸比丘著粗弊衣，諸比丘尼問言：「何故著此惡衣？」答言：「無有得處。」語言：「何不就我取？」答言：「佛制：不聽就比丘尼取衣。」諸比丘尼言：「唯親知可取、

【現代漢語翻譯】 現代漢語譯本：他們想：『我也應當修行這種頭陀行（dhūta，一種苦行），這樣就可以很快到達佛陀那裡。』於是各自修行。

當時，各位居士所設定的房舍供養，沒有人再接受，因此將此事稟告佛陀。佛陀告訴各位比丘：『現在允許四眾（比丘、比丘尼、優婆塞、優婆夷）自由地來見我。』

當時，波阇波提比丘尼（Prajapati bhikshuni，佛陀的姨母）聽到佛陀的這個教令，便與五百位比丘尼一同前往佛陀所在之處。途中遇到優波斯那（Upasna，一位比丘的名字），優波斯那的僧團中有一位比丘的衣服粗糙破舊，（比丘尼）問道：『長老！為何穿著這樣的衣服？』（比丘）回答說：『沒有其他的衣服。』比丘尼便指著自己的衣服，說道：『能穿這件嗎？』（比丘）回答說：『能。』又問：『長老所穿的衣服，能給我嗎？』（比丘）回答說：『能。』隨即交換了衣服。

（比丘尼們）來到佛陀所在之處，頭面頂禮佛足，退到一旁坐下。佛陀問瞿曇彌（Gotami，即波阇波提比丘尼）：『你為何穿著這件破舊的衣服？』（瞿曇彌）回答了以上的事情。佛陀為她們說法，遣送她們返回住處。佛陀因為這件事召集比丘僧眾，問那位比丘：『你是否真的用粗糙破舊的衣服，與比丘尼交換了好的衣服？』（比丘）回答說：『確實如此，世尊！』佛陀種種呵責道：『你這愚癡之人！不應該貪求過多！』各位比丘因此，將跋難陀（Bhallananda，一位比丘的名字）的事情稟告佛陀。佛陀問跋難陀：『你確實做了這樣的事嗎？』（跋難陀）回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，從比丘尼那裡拿取衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種罪名）。』

有些比丘有親戚比丘尼，有很多認識的人，能夠得到衣物；而各位比丘穿著粗糙破舊的衣服，各位比丘尼問道：『為何穿著這樣差的衣服？』（比丘）回答說：『沒有得到衣服的地方。』（比丘尼）說道：『為何不從我這裡拿取？』（比丘）回答說：『佛陀制定：不允許從比丘尼那裡拿取衣服。』各位比丘尼說道：『只有親戚和認識的人才可以拿取，』

【English Translation】 English version: They thought: 'I should also practice this dhūta (ascetic practice), so that I can quickly reach the Buddha.' Then they each practiced.

At that time, the residences offered by the lay followers were no longer being accepted, so they reported this matter to the Buddha. The Buddha told the bhikshus (monks): 'Now I allow the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) to freely come and see me.'

At that time, Prajapati bhikshuni (Prajapati bhikshuni, Buddha's aunt) heard this teaching of the Buddha, and she went with five hundred bhikshunis to the place where the Buddha was. On the way, they met Upasna (Upasna, name of a bhikshu). Among Upasna's group, one bhikshu's robe was coarse and worn out. (The bhikshuni) asked: 'Elder! Why are you wearing such a robe?' (The bhikshu) replied: 'I have no other robe.' The bhikshuni then pointed to her own robe and said: 'Can you wear this?' (The bhikshu) replied: 'I can.' She then asked: 'Can you give me the robe you are wearing?' (The bhikshu) replied: 'I can.' Then they exchanged robes.

(The bhikshunis) arrived at the place where the Buddha was, prostrated themselves with their heads at his feet, and sat down to one side. The Buddha asked Gotami (Gotami, i.e., Prajapati bhikshuni): 'Why are you wearing this worn-out robe?' (Gotami) replied with the above matter. The Buddha taught them the Dharma and sent them back to their residence. Because of this matter, the Buddha gathered the bhikshu sangha (monk community) and asked that bhikshu: 'Did you really exchange your coarse and worn-out robe for a good robe from the bhikshuni?' (The bhikshu) replied: 'Indeed, World Honored One!' The Buddha scolded him in various ways: 'You foolish person! You should not be so greedy!' Because of this, the bhikshus reported the matter of Bhallananda (Bhallananda, name of a bhikshu) to the Buddha. The Buddha asked Bhallananda: 'Did you really do such a thing?' (Bhallananda) replied: 'Indeed, World Honored One!' After the Buddha scolded him in various ways, he told the bhikshus: 'For these ten benefits, I establish a precept for the bhikshus. From now on, this precept should be stated as follows:'

'If a bhikshu takes a robe from a bhikshuni, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of offense).'

Some bhikshus have relatives who are bhikshunis, and they have many acquaintances who can obtain robes. However, the bhikshus are wearing coarse and worn-out robes. The bhikshunis ask: 'Why are you wearing such poor robes?' (The bhikshus) reply: 'There is nowhere to obtain robes.' (The bhikshunis) say: 'Why don't you take them from me?' (The bhikshus) reply: 'The Buddha has established that it is not allowed to take robes from bhikshunis.' The bhikshunis say: 'Only relatives and acquaintances can take them,'

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知可與。愿以白佛！」諸比丘即以白佛。佛以是事集比丘僧，種種贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒應如是說：

「若比丘，從非親里比丘尼取衣，尼薩耆波逸提。」

爾時舍衛城比丘、比丘尼，共得衣施，便共分之，或比丘宜著，比丘尼得；或比丘尼宜著，比丘得。諸比丘尼白諸比丘：「與我易衣。」答言：「佛不聽我取非親里比丘尼衣。」諸比丘尼言：「以衣易衣，如何言取？」便往白佛。佛以是事集比丘僧，種種贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒應如是說：

「若比丘，從非親里比丘尼取衣，除貿易，尼薩耆波逸提。」

非親里者：于父母乃至七世無親。

貿易者：彼此有益，又各隨所宜。

從式叉摩那、沙彌尼取衣，突吉羅。

若親里犯戒、邪見，從取衣，突吉羅。

沙彌從比丘尼、式叉摩那、沙彌尼取衣，突吉羅。

若無心求，自佈施，知彼有長乃取，不犯(四竟)。

佛在舍衛城。爾時跋難陀晨朝著衣持缽，往偷罹難陀比丘尼所，坐起輕脫，不覺露形，跋難陀見失不凈。比丘尼知，語言：「長老與我衣浣。」便脫與之。彼既得衣，即以不凈，自內形中。

又諸比丘亦與諸比丘尼衣，令浣、染

【現代漢語翻譯】 現代漢語譯本： 『世尊，我們可以稟告佛陀嗎？』眾比丘便將此事稟告佛陀。佛陀因此事召集比丘僧團，以種種方式讚歎少欲知足、讚歎戒律、讚歎持戒的功德后，告訴眾比丘：『從今以後，這條戒律應當這樣說：』 『若有比丘，從非親屬的比丘尼處接受衣服，犯捨墮。』 當時，舍衛城（Śrāvastī）的比丘和比丘尼，共同獲得佈施的衣服，便共同分配這些衣服，有些衣服適合比丘穿，卻由比丘尼得到；有些衣服適合比丘尼穿，卻由比丘得到。眾比丘尼告訴眾比丘：『我們交換衣服吧。』比丘回答說：『佛陀不允許我們接受非親屬比丘尼的衣服。』眾比丘尼說：『以衣服交換衣服，怎麼能說是接受呢？』便前去稟告佛陀。佛陀因此事召集比丘僧團，以種種方式讚歎少欲知足、讚歎戒律、讚歎持戒的功德后，告訴眾比丘：『從今以後，這條戒律應當這樣說：』 『若有比丘，從非親屬的比丘尼處接受衣服，除非是交換，犯捨墮。』 非親屬：指與父母乃至七世都沒有親屬關係的人。 貿易：指彼此都有利益，又各自適合。 從式叉摩那（śikṣamāṇā，學戒女）、沙彌尼（śrāmaṇerikā，小沙彌尼）處接受衣服，犯惡作（duḥkṛta）。 如果親屬犯戒、邪見，從他們那裡接受衣服，犯惡作。 沙彌（śrāmaṇera，小沙彌）從比丘尼、式叉摩那、沙彌尼處接受衣服，犯惡作。 如果不是有意索求，而是別人主動佈施，知道對方有多餘的衣服才接受，不犯（四竟）。 佛陀住在舍衛城。當時，跋難陀（Bhadanta）早晨穿好衣服，拿著缽，前往偷罹難陀（Thullanandā）比丘尼處，坐立輕浮放蕩，不小心露出了身體，跋難陀看到自己失去了不凈。比丘尼知道后，說：『長老，把你的衣服給我洗吧。』便脫下衣服給了她。比丘尼得到衣服后，就用不凈之物，塞進自己的身體里。 另外，眾比丘也把衣服給眾比丘尼，讓她們清洗、染色。

【English Translation】 English version: 『Venerable One, may we inform the Buddha?』 The Bhikṣus then informed the Buddha about this matter. The Buddha, on account of this matter, assembled the Bhikṣu Sangha, and after praising contentment with little, praising the precepts, and praising the upholding of the precepts in various ways, told the Bhikṣus: 『From now on, this precept should be recited as follows:』 『If a Bhikṣu receives a robe from a Bhikṣuṇī who is not a relative, it is an offense entailing forfeiture and expiation (Nissaggiya Pācittiya).』 At that time, the Bhikṣus and Bhikṣuṇīs in Śrāvastī (舍衛城) jointly received robes as alms and then divided them among themselves. Some robes were suitable for Bhikṣus but were received by Bhikṣuṇīs; some robes were suitable for Bhikṣuṇīs but were received by Bhikṣus. The Bhikṣuṇīs said to the Bhikṣus: 『Let us exchange robes.』 The Bhikṣus replied: 『The Buddha does not allow us to receive robes from Bhikṣuṇīs who are not relatives.』 The Bhikṣuṇīs said: 『How can exchanging robes be considered receiving?』 They then went and informed the Buddha. The Buddha, on account of this matter, assembled the Bhikṣu Sangha, and after praising contentment with little, praising the precepts, and praising the upholding of the precepts in various ways, told the Bhikṣus: 『From now on, this precept should be recited as follows:』 『If a Bhikṣu receives a robe from a Bhikṣuṇī who is not a relative, except for exchange, it is an offense entailing forfeiture and expiation (Nissaggiya Pācittiya).』 Not a relative: refers to those who are not related to one's parents up to seven generations. Trade: refers to mutual benefit and suitability for each party. Receiving a robe from a Śikṣamāṇā (式叉摩那, a female trainee) or a Śrāmaṇerikā (沙彌尼, a female novice) is a wrong-doing (duḥkṛta). If a relative is immoral or has wrong views, receiving a robe from them is a wrong-doing. A Śrāmaṇera (沙彌, a male novice) receiving a robe from a Bhikṣuṇī, a Śikṣamāṇā, or a Śrāmaṇerikā is a wrong-doing. If there is no intentional request, but it is offered voluntarily, and one knows that the other party has excess robes before accepting, there is no offense (four recitations completed). The Buddha was residing in Śrāvastī. At that time, Bhadanta (跋難陀) in the morning, having dressed and taken his bowl, went to the Bhikṣuṇī Thullanandā's (偷罹難陀) place, and sat and behaved frivolously, inadvertently exposing himself. Bhadanta saw that he had lost his purity. The Bhikṣuṇī, knowing this, said: 『Venerable Elder, give me your robe to wash.』 He then took off his robe and gave it to her. After she obtained the robe, she inserted impure substances into her private parts. Furthermore, the Bhikṣus also gave their robes to the Bhikṣuṇīs to wash and dye.

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、打。時諸比丘尼以此多事，妨廢誦讀，坐禪行道。諸白衣見，種種呵責言：「諸比丘尼常以浣、染、打衣為業，與在家人有何等異？」

時波阇波提比丘尼與五百比丘尼俱詣佛所，頭面禮足，卻坐一面。佛問瞿曇彌：「諸比丘尼手足，何故盡有染色？」具以事答。佛為諸比丘尼說妙法已，各還所住。佛以是事集比丘僧，問諸比丘：「汝等實使比丘尼浣、染、打衣不？」答言：「實爾。世尊！」諸比丘因此，以跋難陀事白佛。佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，使比丘尼浣故衣，若染、若打，尼薩耆波逸提。」

有諸老病比丘不能自浣、染、打衣。有親里比丘尼能浣、染、打，皆來從索，欲為作之。諸比丘言：「佛不聽我等使比丘尼浣、染、打衣。」諸比丘尼言：「唯親知可、知不可，愿以白佛！」諸比丘即以白佛。佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒，應如是說：

「若比丘，使非親里比丘尼浣故衣，若染、若打，尼薩耆波逸提。」

故衣者：經體有垢。

若令浣，浣、不染、不打；若令染，染、不浣、不打；若令打，打、不浣、不染；若令浣染，浣染、不打；若令浣打，浣打、不染；

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘尼因為忙於浣洗、染色、捶打衣服，妨礙了誦經、禪坐和修行。一些在家居士看到后，紛紛責備她們說：『這些比丘尼整天以浣洗、染色、捶打衣服為業，與我們這些在家人有什麼區別呢？』

這時，波阇波提比丘尼（Prajapati Bhikkhuni，佛陀的姨母，也是第一位比丘尼）與五百位比丘尼一同來到佛陀處所，頂禮佛足，然後退坐在一旁。佛陀問瞿曇彌（Gotami，即波阇波提比丘尼）：『諸位比丘尼的手腳，為什麼都染上了顏色？』她詳細地說明了事情的緣由。佛陀為這些比丘尼宣說了妙法后，她們各自返回自己的住所。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的讓比丘尼浣洗、染色、捶打衣服了嗎？』比丘們回答說：『確實如此，世尊！』各位比丘因此將跋難陀（跋難陀，一位比丘的名字）的事情稟告了佛陀。佛陀種種呵責之後，告訴各位比丘：『爲了十種利益，我為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』

『如果比丘，使喚比丘尼浣洗舊衣服，或者染色、或者捶打，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律名稱）。』

有些年老體弱的比丘不能自己浣洗、染色、捶打衣服。有些親戚關係的比丘尼能夠浣洗、染色、捶打衣服，都來向他們請求，想要為他們做這些事。各位比丘說：『佛陀不允許我們使喚比丘尼浣洗、染色、捶打衣服。』各位比丘尼說：『哪些人是親戚可以幫忙，哪些人不是親戚不可以幫忙，希望稟告佛陀！』各位比丘就將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，讚歎少欲知足、讚歎戒律、讚歎持戒的功德后，告訴各位比丘：『從今以後，這條戒律應當這樣說：』

『如果比丘，使喚非親戚關係的比丘尼浣洗舊衣服，或者染色、或者捶打，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律名稱）。』

舊衣服是指：經過穿著有污垢的衣服。

如果只讓浣洗，就只浣洗，不染色、不捶打；如果只讓染色，就只染色，不浣洗、不捶打；如果只讓捶打，就只捶打，不浣洗、不染色；如果讓浣洗和染色，就浣洗和染色，不捶打；如果讓浣洗和捶打，就浣洗和捶打，不染色；

【English Translation】 English version At that time, some bhikkhunis (female monks) were so busy with washing, dyeing, and beating clothes that they were hindered from reciting scriptures, meditating, and practicing the Way. Some laypeople, upon seeing this, criticized them, saying, 'These bhikkhunis are always engaged in washing, dyeing, and beating clothes. What difference is there between them and us laypeople?'

Then, Pajapati Bhikkhuni (Prajapati Bhikkhuni, Buddha's aunt and the first bhikkhuni) together with five hundred bhikkhunis went to the Buddha's place, bowed their heads to his feet, and sat to one side. The Buddha asked Gotami (Gotami, i.e., Pajapati Bhikkhuni), 'Why are the hands and feet of all the bhikkhunis stained with color?' She explained the matter in detail. After the Buddha had expounded the wonderful Dharma for these bhikkhunis, they each returned to their respective residences. Because of this matter, the Buddha assembled the bhikkhu (male monk) sangha (community) and asked the bhikkhus, 'Did you really have the bhikkhunis wash, dye, and beat clothes?' The bhikkhus replied, 'Indeed, World Honored One!' The bhikkhus then reported the matter of Bahlika (Bahlika, name of a bhikkhu) to the Buddha. After the Buddha had scolded them in various ways, he told the bhikkhus, 'For ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be recited as follows:'

'If a bhikkhu causes a bhikkhuni to wash old clothes, or to dye them, or to beat them, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense).'

Some old and sick bhikkhus were unable to wash, dye, or beat their own clothes. Some bhikkhunis who were relatives were able to wash, dye, and beat clothes, and they all came to them requesting to do these things for them. The bhikkhus said, 'The Buddha does not allow us to have bhikkhunis wash, dye, or beat clothes.' The bhikkhunis said, 'Who are relatives who can help, and who are not relatives who cannot help, we wish to report to the Buddha!' The bhikkhus then reported this matter to the Buddha. Because of this matter, the Buddha assembled the bhikkhu sangha, praised contentment with few desires, praised the precepts, and praised the merit of upholding the precepts, and then told the bhikkhus, 'From now on, this precept should be recited as follows:'

'If a bhikkhu causes a bhikkhuni who is not a relative to wash old clothes, or to dye them, or to beat them, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense).'

Old clothes means: clothes that have been worn and are soiled.

If only washing is requested, then only wash, do not dye or beat; if only dyeing is requested, then only dye, do not wash or beat; if only beating is requested, then only beat, do not wash or dye; if washing and dyeing are requested, then wash and dye, do not beat; if washing and beating are requested, then wash and beat, do not dye;

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若令染打，染打、不浣；若令浣染打，浣染打，皆尼薩耆波逸提。

若令浣，不浣而染；若令浣，不浣而打；若令浣，不浣而染打，皆突吉羅。

令染，不染而浣、而打、而浣打；令打，不打而浣、而染、而浣染；令浣染，不浣染而打；令浣打，不浣打而染；令染打，不染打而浣，亦如是。

若令非親里浣染打，而親里浣染打；若令非親里浣染打，而親里、非親里共浣染打；若令親里、非親里共浣染打，而親里浣染打；若令親里、非親里共浣染打，而非親里浣染打；若令親里、非親里共浣染打，而親里、非親里共浣染打，皆尼薩耆波逸提。

若衣未可浣染打，而令非親里浣染打，突吉羅。

若令親里浣染打，而非親里浣染打，不犯。余皆如取衣中說(五事竟)。

佛在舍衛城。爾時城中有好衣長者，信樂佛法，常往聽受。時彼長者重著好衣，將諸儐從，從城中出，問訊世尊及諸比丘。佛為說法示教利喜已，頂禮辭歸，遇跋難陀。跋難陀復為說法，臨別白言：「長老！明日見顧蔬食。」答言：「我不乏食，苦無衣服。汝能與我身上一衣不？」長者言：「當與，至家籌量，不得便相與。」跋難陀言：「我聞長者好喜佈施，如何於我而獨疏薄？」又言：「我說法，能離生老病死、憂悲

【現代漢語翻譯】 現代漢語譯本：如果讓人染色或捶打（衣服），染色或捶打后不洗滌；如果讓人洗滌后染色或捶打，洗滌、染色和捶打后（才算完成），這些都構成尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律，指通過某種行為獲得物品，但該行為本身是違規的）。

如果讓人洗滌，但不洗滌就染色；如果讓人洗滌，但不洗滌就捶打；如果讓人洗滌，但不洗滌就染色和捶打，這些都構成突吉羅（Dukkata，一種較輕的罪過）。

讓人染色，但不染色就洗滌、就捶打、就洗滌和捶打；讓人捶打，但不捶打就洗滌、就染色、就洗滌和染色；讓人洗滌和染色，但不洗滌和染色就捶打；讓人洗滌和捶打，但不洗滌和捶打就染色；讓人染色和捶打，但不染色和捶打就洗滌，情況也是如此。

如果讓人讓非親屬洗滌、染色或捶打（衣服），結果卻讓親屬洗滌、染色或捶打；如果讓人讓非親屬洗滌、染色或捶打，結果卻讓親屬和非親屬共同洗滌、染色或捶打；如果讓人讓親屬和非親屬共同洗滌、染色或捶打，結果卻讓親屬洗滌、染色或捶打；如果讓人讓親屬和非親屬共同洗滌、染色或捶打，結果卻讓非親屬洗滌、染色或捶打；如果讓人讓親屬和非親屬共同洗滌、染色或捶打，結果還是讓親屬和非親屬共同洗滌、染色或捶打，這些都構成尼薩耆波逸提。

如果衣服還沒有到可以洗滌、染色或捶打的程度，卻讓人讓非親屬洗滌、染色或捶打，構成突吉羅。

如果讓人讓親屬洗滌、染色或捶打，而不是讓非親屬洗滌、染色或捶打，不構成犯罪。其餘情況都如取衣中所說。（五事完畢）

佛陀在舍衛城（Savatthi）。當時城中有一位喜歡穿著好衣服的長者（householder），他信仰佛法，經常去聽佛陀說法。這位長者穿著華麗的衣服，帶著隨從，從城中出來，去拜訪世尊（Bhagavan）和眾比丘（bhikkhus）。佛陀為他說法，開示教導，使他歡喜。長者頂禮佛陀后告辭回家，途中遇到了跋難陀（Bhallika）。跋難陀也為他說法，臨別時說：『長老！明天請您光臨享用粗茶淡飯。』長者回答說：『我不缺食物，只是缺少衣服。您能給我身上的一件衣服嗎？』長者說：『我會給你的，回家后我會考慮一下，如果方便的話就給你。』跋難陀說：『我聽說長者您非常喜歡佈施，為什麼對我如此吝嗇呢？』又說：『我說法，能使人脫離生老病死、憂愁悲傷……』

【English Translation】 English version: If one causes (a cloth) to be dyed or beaten, (and after) dyeing or beating, it is not washed; if one causes (a cloth) to be washed, dyed, or beaten, (and it is) washed, dyed, and beaten, all these are Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).

If one causes (a cloth) to be washed, but it is dyed without washing; if one causes (a cloth) to be washed, but it is beaten without washing; if one causes (a cloth) to be washed, but it is dyed and beaten without washing, all these are Dukkata (an offense of wrong-doing).

Causing (a cloth) to be dyed, but it is washed, or beaten, or washed and beaten without dyeing; causing (a cloth) to be beaten, but it is washed, or dyed, or washed and dyed without beating; causing (a cloth) to be washed and dyed, but it is beaten without washing and dyeing; causing (a cloth) to be washed and beaten, but it is dyed without washing and beating; causing (a cloth) to be dyed and beaten, but it is washed without dyeing and beating, it is the same.

If one causes a non-relative to wash, dye, or beat (a cloth), but a relative washes, dyes, or beats it; if one causes a non-relative to wash, dye, or beat (a cloth), but a relative and a non-relative together wash, dye, or beat it; if one causes a relative and a non-relative together to wash, dye, or beat (a cloth), but a relative washes, dyes, or beats it; if one causes a relative and a non-relative together to wash, dye, or beat (a cloth), but a non-relative washes, dyes, or beats it; if one causes a relative and a non-relative together to wash, dye, or beat (a cloth), and a relative and a non-relative together wash, dye, or beat it, all these are Nissaggiya Pacittiya.

If a cloth is not yet suitable to be washed, dyed, or beaten, but one causes a non-relative to wash, dye, or beat it, it is a Dukkata.

If one causes a relative to wash, dye, or beat (a cloth), and not a non-relative to wash, dye, or beat it, there is no offense. The rest is as said in the section on taking cloth. (End of the five matters.)

The Buddha was in Savatthi (舍衛城). At that time, there was a householder (長者) in the city who liked to wear fine clothes. He had faith in the Buddha's teachings and often went to listen to them. This householder, wearing splendid clothes and accompanied by attendants, came out of the city to pay respects to the Blessed One (世尊) and the bhikkhus (比丘). The Buddha taught him the Dharma, instructed and delighted him. The householder bowed to the Buddha and took his leave to return home, encountering Bhallika (跋難陀) on the way. Bhallika also taught him the Dharma, and upon parting, said: 'Elder, please visit me tomorrow for a simple meal.' The householder replied: 'I do not lack food, but I lack clothes. Can you give me one of the clothes you are wearing?' The householder said: 'I will give it to you; I will consider it when I get home, and if it is convenient, I will give it to you.' Bhallika said: 'I have heard that you, householder, are very fond of giving alms, why are you so stingy towards me?' He also said: 'I teach the Dharma, which can liberate people from birth, old age, sickness, and death, sorrow and grief...'

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苦惱，為度汝等，廢不營己。汝今云何惜此一衣？」於是長者即脫與之。去至城門，守門者問：「汝向重衣出，而今輕還，為與女人？為遇劫奪耶？」答言：「我不與女人，亦不遇劫。為沙門釋子所強乞耳！」守門者言：「莫作是語，我聞沙門釋子少欲知足，若人佈施，尚不肯受。如何於今強乞人物？」答之如上。有不信樂佛法者，聞便唱言：「快正應奪，汝若更親近，當復劇是！沙門釋子，常嘆佈施，毀不與取；而今強奪人衣物，何異於劫？」長者還家，家中問答亦皆如上。諸長老比丘聞，種種呵責已，將至佛所，以事白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，從居士、居士婦乞衣，尼薩耆波逸提。」

爾時諸比丘著粗弊衣，諸親里見，語言：「何以著此壞衣，不從我取？」答言：「佛不聽我等就居士、居士婦乞衣。可以與僧，當從僧取。」諸親裡言：「我正欲與比丘；不欲與僧，令餘人得。」諸比丘言：「若佛聽我從親里居士、居士婦乞衣者，亦當不著如此弊惡。」諸親裡言：「唯親知可與、知可取，愿以白佛！」諸比丘即以白佛，佛以是事集比丘僧，告諸比丘：「從今是戒應

【現代漢語翻譯】 現代漢語譯本： 我正因為苦惱，爲了度化你們，才不顧及自己的需求。你們現在為什麼吝惜這件衣服呢？』於是長者立刻脫下衣服給了他。走到城門時，守門人問：『你剛才穿著厚重的衣服出去，現在卻穿著輕便的衣服回來，是送給女人了嗎？還是遇到了搶劫？』長者回答說：『我沒有送給女人，也沒有遇到搶劫。是被沙門釋子（Śramaṇa Śākya-putra，釋迦牟尼的出家弟子）強行乞討走了！』守門人說：『不要這樣說，我聽說沙門釋子少欲知足，如果有人佈施，尚且不肯接受。怎麼會強行乞討別人的東西呢？』長者像之前一樣回答。有些不信奉佛法的人，聽了便大聲說：『搶得好！就應該搶！你如果再親近他們，以後會更慘！沙門釋子，常常讚歎佈施，譴責不給予和偷盜；現在卻強行奪取別人的衣物，和搶劫有什麼區別？』長者回到家，家裡人問話，回答也和之前一樣。各位長老比丘聽說了這件事，紛紛責備跋難陀（Bhadanta，尊者的意思），然後帶他到佛陀那裡，把事情告訴了佛陀。佛陀因為這件事召集了比丘僧團，問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘：『因為這十種利益的緣故，我為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，向在家男居士（Gṛhapati，指在家信徒）或在家女居士（Gṛhapatnī，指在家女信徒）乞討衣服，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）。』 當時各位比丘穿著粗糙破舊的衣服，各位親戚朋友看見了，說：『為什麼穿著這麼破的衣服，不從我這裡拿？』比丘回答說：『佛陀不允許我們向在家男居士或在家女居士乞討衣服。可以給僧團，我們可以從僧團那裡拿。』各位親戚朋友說：『我只想給比丘，不想給僧團，讓其他人得到。』各位比丘說：『如果佛陀允許我們從親戚朋友、在家男居士或在家女居士那裡乞討衣服，我們也不會穿這麼破舊的衣服了。』各位親戚朋友說：『只有親戚朋友才可以給予、才可以拿取，希望把這件事稟告佛陀！』各位比丘立刻把這件事稟告了佛陀，佛陀因為這件事召集了比丘僧團，告訴各位比丘：『從今以後這條戒律應該……』

【English Translation】 English version: Distressed, I abandoned self-interest to liberate you all. Why do you now begrudge this single garment?' Thereupon, the elder immediately took it off and gave it to him. Upon reaching the city gate, the gatekeeper inquired, 'You went out wearing heavy clothing, yet you return lightly clad. Did you give it to a woman? Or were you robbed?' He replied, 'I gave it to no woman, nor was I robbed. I was forcibly begged by a Śramaṇa Śākya-putra (ascetic, disciple of Śākyamuni)!' The gatekeeper said, 'Do not speak thus. I have heard that Śramaṇa Śākya-putras are content with little and know satisfaction. If someone offers alms, they often refuse to accept. How could they forcibly beg for things from others?' The elder replied as before. Some who did not believe in the Buddha's teachings, upon hearing this, exclaimed, 'Good riddance! You deserved to be robbed! If you associate with them further, it will be even worse! Śramaṇa Śākya-putras constantly praise giving and condemn not giving and stealing; yet now they forcibly take people's belongings. How is this different from robbery?' The elder returned home, and the questioning and answering at home were also as before. When the elder monks heard of this, they variously rebuked Bhadanta (Venerable One), and then brought him to the Buddha, relating the matter to the Buddha. The Buddha, because of this matter, assembled the community of monks, and asked Bhadanta, 'Is this true?' Bhadanta replied, 'It is true, World-Honored One!' After various rebukes, the Buddha told the monks, 'For these ten benefits, I establish a precept for the monks. From now on, this precept should be stated thus: 'If a monk begs for clothing from a male householder (Gṛhapati, a lay devotee) or a female householder (Gṛhapatnī, a female lay devotee), it is a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation).' At that time, the monks were wearing coarse and tattered clothing. When their relatives saw them, they said, 'Why are you wearing such worn-out clothes? Why don't you take some from me?' The monks replied, 'The Buddha does not allow us to beg for clothing from male or female householders. You can give it to the Sangha (monastic community), and we can take it from the Sangha.' The relatives said, 'I only want to give it to the monks; I don't want to give it to the Sangha, so that others may receive it.' The monks said, 'If the Buddha allowed us to beg for clothing from relatives, male or female householders, we would not be wearing such tattered clothes.' The relatives said, 'Only relatives may give and may take. We wish to report this to the Buddha!' The monks immediately reported this matter to the Buddha. The Buddha, because of this matter, assembled the community of monks, and told the monks, 'From now on, this precept should be...'

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如是說：

「若比丘，從非親里居士、居士婦乞衣，尼薩耆波逸提。」

爾時眾多比丘隨估客行，失道，遇劫剝奪，赤肉裸形；而還，向舍衛城。行者問言：「汝是何人？」答言：「我是沙門釋子。」復問：「汝衣缽何在？」答言：「為劫所奪。」進到祇洹，諸比丘問答，亦如是。又問：「汝若是比丘，云何受戒、布薩、自恣？」答言：「如是受戒、布薩、自恣。」諸比丘竟不與衣，便至佛所。佛呵責言：「汝等何以裸形見佛？豈不能得樹葉及草以蔽身耶？」告諸比丘：「從今裸形至佛前者，突吉羅。」諸比丘白佛：「佛不聽我從非親里居士、居士婦乞衣。我等親里去此甚遠，云何得衣？」佛言：「汝等已到舊比丘所未？」答言：「已到。」又問：「何以不與汝衣？」答言：「諸比丘方共見問：『云何受戒、布薩、自恣。』雖如法答，猶不見與。」佛遙呵責舊住比丘：「云何眼見比丘裸形，而不經恤？」為失衣比丘贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒應如是說：

「若比丘，從非親里居士、居士婦乞衣，除因緣，尼薩耆波逸提。因緣者：奪衣、失衣、燒衣、漂衣、衣壞，是名因緣。」

若奪衣乃至衣壞，故有餘衣，及有衣在余處，皆不得乞。

比丘尼亦如是。式叉摩

【現代漢語翻譯】 現代漢語譯本： 如是說： 『如果比丘從非親屬的居士或居士婦那裡乞討衣服，觸犯尼薩耆波逸提。』（尼薩耆波逸提：一種戒律名稱） 當時，許多比丘跟隨商人趕路，迷失了道路，遭遇搶劫被剝奪了衣物，赤身裸體；然後返回，前往舍衛城。路人問道：『你們是什麼人？』回答說：『我們是沙門釋子。』（沙門釋子：指佛教的出家弟子）又問：『你們的衣缽在哪裡？』回答說：『被強盜搶走了。』他們來到祇洹精舍，眾比丘詢問情況，回答也一樣。又問：『如果你們是比丘，如何受戒、布薩、自恣？』（受戒：接受戒律；布薩：每半月舉行的誦戒儀式；自恣：僧眾在解夏時互相檢舉過失的儀式）回答說：『就這樣受戒、布薩、自恣。』眾比丘最終沒有給他們衣服，他們便去見佛陀。佛陀呵斥說：『你們為什麼裸體來見我？難道不能找些樹葉或草來遮蔽身體嗎？』告訴眾比丘：『從今以後，裸體到我面前的人，觸犯突吉羅。』（突吉羅：一種輕罪）眾比丘稟告佛陀：『佛陀不允許我們從非親屬的居士或居士婦那裡乞討衣服。我們的親屬離這裡很遠，如何得到衣服？』佛陀說：『你們已經到舊比丘那裡了嗎？』回答說：『已經到了。』又問：『為什麼他們不給你們衣服？』回答說：『眾比丘一起詢問：『如何受戒、布薩、自恣。』雖然如法回答，仍然不給。』佛陀遙遠地呵斥舊住比丘：『怎麼能眼見比丘裸體，而不加以照顧？』為失去衣服的比丘讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴眾比丘：『從今以後，這條戒律應該這樣說：』 『如果比丘從非親屬的居士或居士婦那裡乞討衣服，除非有因緣，觸犯尼薩耆波逸提。因緣是指：衣服被搶、衣服丟失、衣服被燒、衣服被水沖走、衣服損壞，這些稱為因緣。』 如果衣服被搶乃至衣服損壞，還有剩餘的衣服，或者有衣服在其他地方，都不得乞討。 比丘尼也一樣。式叉摩那（式叉摩那：沙彌尼到比丘尼之間的過渡階段）也是如此。

【English Translation】 English version: Thus it was said: 『If a Bhikkhu (Bhikkhu: a Buddhist monk) begs for a robe from a householder or a householder's wife who is not a relative, it is a Nissaggiya Pacittiya.』 (Nissaggiya Pacittiya: a type of monastic offense) At that time, many Bhikkhus were traveling with merchants and lost their way. They were robbed and stripped naked. They returned to Savatthi (Savatthi: an ancient city in India). A traveler asked, 『Who are you?』 They replied, 『We are disciples of the Sakyan (Sakyan: referring to the Buddha's clan) ascetics.』 He further asked, 『Where are your robes and bowls?』 They replied, 『They were taken by robbers.』 They arrived at Jeta Grove (Jeta Grove: a famous monastery where the Buddha often stayed). The Bhikkhus there asked them the same questions. They also asked, 『If you are Bhikkhus, how do you receive the precepts, observe the Uposatha, and perform the Pavarana?』 (Precepts: moral rules; Uposatha: a fortnightly observance; Pavarana: a ceremony marking the end of the rainy season retreat) They replied, 『We receive the precepts, observe the Uposatha, and perform the Pavarana in this way.』 The Bhikkhus ultimately did not give them robes, so they went to the Buddha. The Buddha rebuked them, saying, 『Why do you come naked before me? Can you not find leaves or grass to cover yourselves?』 He told the Bhikkhus, 『From now on, anyone who comes naked before me commits a Thullaccaya.』 (Thullaccaya: a more serious offense than Dukkhata) The Bhikkhus reported to the Buddha, 『The Buddha does not allow us to beg for robes from householders or householder's wives who are not relatives. Our relatives are very far from here. How can we obtain robes?』 The Buddha said, 『Have you gone to the senior Bhikkhus?』 They replied, 『We have.』 He asked, 『Why did they not give you robes?』 They replied, 『The Bhikkhus together asked, 『How do you receive the precepts, observe the Uposatha, and perform the Pavarana?』 Although we answered correctly according to the Dharma, they still did not give us robes.』 The Buddha remotely rebuked the senior Bhikkhus, 『How can you see Bhikkhus naked and not care for them?』 After praising the Bhikkhus who had lost their robes for their contentment with little, praising the precepts, and praising those who uphold the precepts, he told the Bhikkhus, 『From now on, this precept should be stated as follows:』 『If a Bhikkhu begs for a robe from a householder or a householder's wife who is not a relative, except for a valid reason, it is a Nissaggiya Pacittiya. Valid reasons are: the robe is stolen, the robe is lost, the robe is burned, the robe is washed away, the robe is damaged. These are called valid reasons.』 If the robe is stolen, or even if the robe is damaged, and there are remaining robes, or if there are robes elsewhere, one must not beg. The same applies to Bhikkhunis (Bhikkhunis: Buddhist nuns). The same applies to Sikkhamanas (Sikkhamanas: female novices in a training period).

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那、沙彌、沙彌尼，突吉羅(六竟)。

佛在舍衛城。爾時眾多比丘從波利邑來向佛所，遇劫失衣，共作是言：「佛雖聽五事因緣，得從非親里居士、居士婦乞衣，我今不知當從誰乞？」

時六群比丘作是念：「此諸比丘失衣，不知從誰乞？我當爲索，若有長者當自取之。」念已，即以是語，語失衣比丘。失衣比丘言：「大善！」於是六群比丘，遍語城中諸居士、居士婦言：「有諸比丘從波利邑來，欲覲世尊，遇劫失衣。汝等可共減割施之。」

諸居士、居士婦聞已，各各減割，大得衣服，人人皆足。失衣比丘言：「我等已足，不須更乞。」六群比丘言：「汝等有乞衣因緣，而我等無；聽我以汝因緣，更有所乞。」失衣比丘言：「隨長老意。」

時六群比丘復更遍乞，得衣甚多。時諸居士集，共議言：「失衣比丘未有幾人，我等城中，男女大小，減割佈施，已應過足。何以復索？將無慾以積畜、販賣、貨易，不修梵行耶？」時諸長老比丘聞，種種呵責，以事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，奪衣、失衣、燒衣、漂衣、衣壞，從非親里居士、居士婦乞

【現代漢語翻譯】 現代漢語譯本 那、沙彌（Sramanera，佛教術語，指已出家但尚未受具足戒的男性修行者）、沙彌尼（Sramanerika，佛教術語，指已出家但尚未受具足戒的女性修行者），突吉羅（Dukkata，佛教術語，一種輕微的罪過，意為『惡作』，此處指犯了六種不同的輕罪）。

佛陀在舍衛城（Sravasti）的時候。當時，許多比丘（Bhikkhu，佛教術語，指男性出家人）從波利邑（Payasi）來到佛陀所在的地方，途中遭遇劫匪，丟失了衣服。他們一起商議說：『佛陀雖然允許在五種情況下，可以向非親屬的在家男居士（Upasaka）和女居士（Upasika）乞討衣服，但我們現在不知道應該向誰乞討？』

當時，六群比丘（指行為不端的六位比丘）心想：『這些比丘丟失了衣服，不知道向誰乞討。我們應當為他們去索取，如果遇到富有的長者，就自己拿走。』想到這裡，他們就把這話告訴了丟失衣服的比丘。丟失衣服的比丘說：『太好了！』於是，六群比丘就到處對城中的男居士和女居士說：『有一些比丘從波利邑來，想要拜見世尊（Bhagavan，對佛陀的尊稱），途中遭遇劫匪，丟失了衣服。你們可以一起分出一些佈施給他們。』

各位男居士和女居士聽了之後，各自拿出一些佈施，得到了很多衣服，每個人都足夠了。丟失衣服的比丘說：『我們已經足夠了，不需要再乞討了。』六群比丘說：『你們有乞討衣服的因緣，而我們沒有；允許我們借用你們的因緣，再去乞討一些。』丟失衣服的比丘說：『隨各位長老（指資歷較深的比丘）的意思。』

當時，六群比丘又到處乞討，得到了非常多的衣服。這時，各位居士聚集在一起，共同商議說：『丟失衣服的比丘沒有幾個人，我們城中的男女老少，拿出一些佈施，已經足夠了。為什麼還要繼續索取？難道是想要積蓄起來，進行販賣、貨物交易，而不修行梵行（Brahmacharya，指清凈的修行生活）嗎？』各位長老比丘聽說了這件事，種種呵責他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團（Sangha），問六群比丘：『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』

『如果比丘，衣服被奪走、丟失、燒燬、被水沖走、損壞，從非親屬的男居士、女居士乞討……』

【English Translation】 English version Then, Sramanera (a novice monk), Sramanerika (a novice nun), Dukkata (an offense of wrong-doing, here referring to committing six different minor offenses).

The Buddha was in Sravasti (a major city in ancient India). At that time, many Bhikkhus (monks) were coming from Payasi (a place name) to where the Buddha was. They encountered robbers and lost their robes. They discussed among themselves, saying, 'Although the Buddha has allowed us to beg for robes from laymen (Upasaka) and laywomen (Upasika) who are not relatives under five specific circumstances, we do not know from whom we should beg now.'

At that time, the group of six Bhikkhus (referring to six monks with misconduct) thought, 'These Bhikkhus have lost their robes and do not know from whom to beg. We should seek robes for them, and if we encounter wealthy elders, we will take them for ourselves.' Having thought this, they told the Bhikkhus who had lost their robes. The Bhikkhus who had lost their robes said, 'Excellent!' Thereupon, the group of six Bhikkhus went around telling the laymen and laywomen in the city, 'Some Bhikkhus are coming from Payasi, wishing to see the Bhagavan (the Blessed One, a title for the Buddha), and they encountered robbers and lost their robes. You can all contribute and give them some robes.'

Upon hearing this, the laymen and laywomen each contributed, and they obtained many robes, enough for everyone. The Bhikkhus who had lost their robes said, 'We have enough, we do not need to beg anymore.' The group of six Bhikkhus said, 'You have the cause and condition to beg for robes, but we do not; allow us to use your cause and condition to beg for more.' The Bhikkhus who had lost their robes said, 'As the elders (referring to senior monks) wish.'

At that time, the group of six Bhikkhus begged around again and obtained a great many robes. Then, the laypeople gathered together and discussed, saying, 'There were not many Bhikkhus who lost their robes, and the men, women, old, and young in our city have contributed enough. Why are they still begging? Could it be that they want to accumulate them, engage in trade, and not practice Brahmacharya (the holy life)?' The senior Bhikkhus heard about this and rebuked them in various ways, and they reported the matter to the Buddha. Because of this matter, the Buddha gathered the Sangha (the monastic community) and asked the group of six Bhikkhus, 'Is it true that you did such a thing?' They replied, 'It is true, Bhagavan!' After rebuking them in various ways, the Buddha told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows:'

'If a Bhikkhu's robe is taken away, lost, burned, washed away by water, or damaged, he may beg from laymen and laywomen who are not relatives...'

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衣。若居士、居士婦欲多與衣，是比丘應受二衣；若過是受，尼薩耆波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(七竟)。

佛在舍衛城。爾時跋難陀常出入一居士家為說法，疾病、官事皆為料理。有一比丘晨朝著衣持缽入城乞食，遇到此家，聞其夫婦共議：「跋難陀於我有恩，當以如是衣直作衣與之。」彼比丘乞食還，語跋難陀：「汝有福德！」跋難陀言：「有何福德？」答言：「我今乞食到某居士家，聞夫婦共議：『跋難陀於我有恩，當以如是衣直作衣與之。』汝今往彼，必得無疑。」跋難陀明旦食時，著衣持缽往到其家，居士即出問訊，跋難陀言：「汝為我以如是衣直作衣耶？」答言：「如是！」跋難陀言：「汝自知我不著惡衣，若作好衣，我當自著，常憶念汝，疾病、官事，當相料理；若不好者，當與弟子，或藏器中，徒去此物，無施用福。」時彼居士語左右言：「此人無厭，難養、難滿。我發心所與，五倍、六倍猶不愜意。先雖厚善，於今薄矣！」遂不與之。時諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘

【現代漢語翻譯】 現代漢語譯本： 衣。如果優婆塞（在家男信徒）、優婆夷（在家女信徒）想要多給衣服，這位比丘應該接受兩件衣服；如果超過這個數量接受，就犯了尼薩耆波逸提（捨墮）。

比丘尼（出家女眾）也一樣。式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）（七竟）。

佛陀在舍衛城。當時，跋難陀（比丘名）經常出入一位居士家，為他們說法，疾病、官司等事情都為他們料理。有一位比丘早上穿好衣服，拿著缽進入城中乞食，遇到了這家，聽到夫婦倆商議：『跋難陀對我有恩，應當用這些價值的錢做衣服給他。』那位比丘乞食回來，告訴跋難陀：『你真有福氣！』跋難陀問：『有什麼福氣？』答道：『我今天乞食到某居士家，聽到夫婦倆商議：『跋難陀對我有恩，應當用這些價值的錢做衣服給他。』你現在去他家，一定能得到，毫無疑問。』跋難陀第二天吃飯時，穿好衣服，拿著缽前往那家，居士立刻出來問候，跋難陀說：『你是不是要用這些價值的錢為我做衣服？』回答說：『是的！』跋難陀說：『你自己知道我不穿不好的衣服，如果做好的衣服，我就自己穿，常常記得你，疾病、官司等事情，我會幫你料理；如果做不好的衣服，就給我的弟子，或者藏在器物中，白白地丟棄這些東西，沒有施捨的福報。』當時那位居士對左右的人說：『這個人貪得無厭，難以供養、難以滿足。我發心要給他的，五倍、六倍還不滿意。先前雖然很友好，現在情誼淡薄了！』於是就不給他了。當時各位長老比丘聽到這件事，種種呵責他，帶他到佛陀那裡，把這件事稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應當這樣說：

『如果比丘』

【English Translation】 English version: Robe. If a layman (Upasaka) or laywoman (Upasika) wishes to give more robes, the Bhikkhu should accept two robes; if he accepts more than that, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).

The same applies to Bhikkhunis (female monastics). For Sikkhamanas (female trainees), Sāmaṇeras (male novices), and Sāmaṇerīs (female novices), it is a Dukkaṭa (minor offense) (the seventh ends).

The Buddha was in Savatthi (city in ancient India). At that time, Bakkalandha (name of a monk) frequently visited a certain layman's house to preach the Dharma, and he took care of their illnesses and legal matters. One day, a Bhikkhu, having put on his robes and taken his bowl, entered the city to beg for food. He came to this house and heard the couple discussing: 'Bakkalandha has been kind to us; we should use this amount of money to make a robe for him.' The Bhikkhu returned from begging and said to Bakkalandha: 'You are very fortunate!' Bakkalandha asked: 'What fortune?' He replied: 'Today, I went to the house of a certain layman to beg for food and heard the couple discussing: 'Bakkalandha has been kind to us; we should use this amount of money to make a robe for him.' If you go there now, you will surely receive it without a doubt.' The next morning, at mealtime, Bakkalandha put on his robes, took his bowl, and went to their house. The layman immediately came out to greet him. Bakkalandha said: 'Are you going to use this amount of money to make a robe for me?' He replied: 'Yes!' Bakkalandha said: 'You know that I do not wear bad robes. If you make a good robe, I will wear it myself, always remember you, and take care of your illnesses and legal matters. If you make a bad robe, I will give it to my disciples or store it in a container, wasting it without any merit from giving.' At that time, the layman said to those around him: 'This person is insatiable, difficult to support, and difficult to satisfy. I intended to give him something, but even five or six times the amount is not enough. Although we were very friendly before, our relationship is now weak!' So he did not give it to him. At that time, the elder Bhikkhus heard about this and scolded him in various ways, bringing him to the Buddha to report the matter. Because of this matter, the Buddha gathered the Bhikkhu Sangha (monastic community) and asked Bakkalandha: 'Did you really do this?' He replied: 'Indeed, I did, World Honored One!' After various scoldings, the Buddha told the Bhikkhus: 'For these ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be recited as follows:

'If a Bhikkhu'

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，非親里居士、居士婦共議：『當以如是衣直作衣，與某甲比丘。』是比丘先不自恣請，便往問居士、居士婦言：『汝為我以如是衣直作衣不？』答言：『如是！』便言：『善哉，居士、居士婦！可作如是衣與我，為好故。』尼薩耆波逸提。」

先不自恣請者：先不問比丘為須何衣。

為好者：求令極好，勝先所許。

若從親里索好衣，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(八竟)。

佛在舍衛城。跋難陀復有常出入家，其夫婦共議：「我當各為跋難陀以如是衣直作衣與之。」乞食比丘聞，復語之。跋難陀即往問居士、居士婦言：「我聞汝等，為我各以如是衣直作衣。為實爾不？」答言：「如是！」跋難陀言：「可合作一衣，令極好。若極好，我當自著，常憶念汝；若不好者，當置器中，徒去此物，無施用福。」時居士、居士婦，便大瞋言：「此人無厭，難養、難滿。雖求合作一衣，而於我發心所許，五倍、六倍猶不愜意。如此惡人，不足存在！」於是不聽復得來往。時諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是

【現代漢語翻譯】 現代漢語譯本：如果非親屬的居士和居士婦共同商議：『我們應當用這些錢做衣服，送給某甲比丘。』這位比丘事先沒有得到允許就去請求，便去問居士、居士婦說：『你們要為我用這些錢做衣服嗎？』回答說：『是的！』比丘便說：『太好了，居士、居士婦！可以為我做這樣的衣服，做得好一點。』（這樣做）犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。

『事先沒有得到允許就去請求』的意思是：事先沒有問比丘需要什麼樣的衣服。

『做得好一點』的意思是：要求做得非常好，超過先前所答應的。

如果從親屬那裡索要好衣服，犯突吉羅（Dukkata，惡作罪）。

比丘尼也一樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅（Dukkata，惡作罪）。（第八條戒律結束）

佛陀在舍衛城（Savatthi）時。跋難陀（Bhallantika）又經常出入某家，那對夫婦共同商議：『我們應當各自為跋難陀用這些錢做衣服送給他。』乞食的比丘聽到了，又告訴了跋難陀。跋難陀就去問居士、居士婦說：『我聽說你們要各自為我用這些錢做衣服。是真的嗎？』回答說：『是的！』跋難陀說：『可以合起來做一件衣服，做得非常好。如果做得非常好，我就自己穿，常常記得你們；如果做得不好，就放在容器里，白白浪費這些東西，沒有施捨的福報。』當時居士、居士婦，便非常生氣地說：『這個人貪得無厭，難以滿足。雖然只是要求合起來做一件衣服，但對於我們發心所答應的，五倍、六倍還不滿意。這樣的惡人，不值得存在！』於是就不允許他再來往。當時各位長老比丘聽到了，種種呵責他，將他帶到佛陀那裡，把這件事告訴了佛陀。佛陀因為這件事召集比丘僧團，問跋難陀：『你真的這樣做了嗎？』回答說：『真的。世尊（Bhagavan）！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應當這樣……』

【English Translation】 English version: If a layperson and his wife, who are not relatives, discuss together: 'We should use this money to make a robe and give it to a certain bhikkhu (monk).' That bhikkhu, without having been invited beforehand, goes and asks the layperson and his wife, saying: 'Are you going to make a robe for me with this money?' They reply: 'Yes!' The bhikkhu then says: 'Excellent, layperson and wife! You can make such a robe for me, make it a good one.' (Doing so) incurs Nissaggiya Pacittiya (an offense requiring expiation involving forfeiture).

'Without having been invited beforehand' means: not asking the bhikkhu what kind of robe he needs beforehand.

'Make it a good one' means: asking for it to be made very well, exceeding what was previously promised.

If one asks for a good robe from relatives, it is a Dukkata (an offense of wrong-doing).

The same applies to bhikkhunis (nuns). Siksamana (a female novice under training), Sramanera (a male novice), Sramanerika (a female novice), it is a Dukkata (an offense of wrong-doing). (End of the eighth precept)

The Buddha was in Savatthi (Sravasti). Bhallantika (Bhallantika) again frequently visited a certain household, and the couple discussed together: 'We should each use this money to make a robe for Bhallantika and give it to him.' A bhikkhu who was begging for alms heard this and told Bhallantika. Bhallantika then went and asked the layperson and his wife, saying: 'I heard that you are each going to use this money to make a robe for me. Is it true?' They replied: 'Yes!' Bhallantika said: 'You can combine them to make one robe, make it very good. If it is very good, I will wear it myself and always remember you; if it is not good, I will put it in a container, wasting these things in vain, without the merit of giving.' At that time, the layperson and his wife became very angry and said: 'This person is insatiable, difficult to satisfy. Although he is only asking to combine them to make one robe, he is still not satisfied with five or six times what we initially promised. Such an evil person is not worth existing!' Therefore, they did not allow him to come and go again. At that time, the elder bhikkhus heard this and scolded him in various ways, and brought him to the Buddha, and told the Buddha about this matter. The Buddha gathered the Sangha (community) of bhikkhus because of this matter, and asked Bhallantika: 'Did you really do this?' He replied: 'Yes, Bhagavan (Blessed One)!' After the Buddha scolded him in various ways, he told the bhikkhus: 'For these ten benefits, I establish precepts for the bhikkhus, from now on this precept should be like this...'

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說：

「若非親里居士、居士婦共議：『我當各以如是衣直作衣，與某甲比丘。』是比丘先不自恣請，便往問居士、居士婦言：『汝各為我以如是衣直作衣不？』答言：『如是！』便言：『善哉，居士、居士婦！可合作一衣與我，為好故。』尼薩耆波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(九事竟)。

佛在王舍城。爾時王舍大臣語左右人言：「汝往跋難陀所，以我名字作禮問訊，持此衣直而供養之。」使受敕，至跋難陀所，語言：「某甲大臣問訊起居，送此衣直供養大德。大德受之！」跋難陀言：「我不應受此衣直。若得凈衣，當手受持。」使言：「大德！有執事人不？」跋難陀即指示處。使便到執事人所，語言：「某甲大臣送此衣直與跋難陀。汝為受作，來取便與。」使既與已，還跋難陀所，白言：「大德所示執事人，我已與竟。大德須衣，便可往取。」白已便還。

大臣后時，復更遣信問跋難陀：「我近遣使送衣直付某執事，大德為已著此衣未？」跋難陀言：「我未取著。」還白如此，大臣作是念：「我作衣已久，而猶未取，必薄我衣，故致如此。」即復遣信語跋難陀言：「我送衣已久，何故不著？若不須者，可以還我。」跋難陀言：「我甚須之！」便於非時，

【現代漢語翻譯】 現代漢語譯本： 說： 『如果不是親戚朋友中的居士（在家信男）、居士婦（在家信女）共同商議：『我們應當各自用這些錢做衣服，供養某某比丘（出家男眾）。』這位比丘事先沒有得到允許就主動請求，便去問居士、居士婦說：『你們各自為我用這些錢做衣服嗎？』回答說：『是的！』（比丘）便說：『太好了，居士、居士婦！可以合起來做一件衣服給我，爲了（做得）更好。』（這樣做）犯尼薩耆波逸提（捨墮）。』 比丘尼（出家女眾）也像這樣。式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），（這樣做）犯突吉羅（惡作罪）。（九事完畢） 佛陀在王舍城（Rājagṛha）的時候。當時王舍城的大臣告訴身邊的人說：『你到跋難陀（Bhadanta）那裡，用我的名義向他頂禮問候，拿著這些做衣服的錢供養他。』使者接受命令，到了跋難陀那裡，說：『某甲大臣問候您的起居，送這些做衣服的錢供養大德。大德您接受吧！』跋難陀說：『我不應該接受這些做衣服的錢。如果能得到乾淨的衣服，我應當親手接受。』使者說：『大德！有負責處理事務的人嗎？』跋難陀就指了一個地方。使者便到負責處理事務的人那裡，說：『某甲大臣送這些做衣服的錢給跋難陀。你替他接受並製作，做好了來取了給他。』使者給了錢之後，回到跋難陀那裡，稟告說：『大德您指示的負責處理事務的人，我已經把錢給他了。大德您需要衣服的時候，就可以去取了。』稟告完畢就離開了。 大臣後來，又派人去問跋難陀：『我最近派人送去做衣服的錢給某某執事，大德您已經穿上這件衣服了嗎？』跋難陀說：『我還沒有去取來穿。』使者回去稟告了情況，大臣心想：『我做衣服已經很久了，但他還沒有去取，一定是嫌我的衣服不好，所以才這樣。』就又派人告訴跋難陀說：『我送衣服已經很久了，為什麼還不穿？如果不需要的話，可以還給我。』跋難陀說：『我非常需要！』於是在不合適的時間，

【English Translation】 English version: It is said: 'If it is not that laymen (Upāsaka) and laywomen (Upāsikā) who are relatives and friends discuss together: 'We should each use this amount of money to make a robe and give it to a certain Bhikkhu (monk).' If this Bhikkhu, without having been given permission beforehand, goes and asks the laymen and laywomen: 'Are you each making a robe for me with this amount of money?' And they reply: 'Yes!' Then (the Bhikkhu) says: 'Excellent, laymen and laywomen! You can combine (the money) to make one robe for me, for the sake of (making it) better.' (Doing so) incurs Nissaggiya Pācittiya (an offense entailing forfeiture).' The Bhikkhunī (nun) is also the same. The Sikkhamānā (probationary nun), Sāmaṇera (male novice), Sāmaṇerī (female novice), (doing so) incurs Dukkata (an offense of wrong-doing). (End of the nine cases). The Buddha was in Rājagṛha (王舍城). At that time, a minister of Rājagṛha said to his attendants: 'Go to Bhadanta (跋難陀) and, in my name, pay respects and inquire after his well-being, and offer him this money for making a robe.' The messenger, having received the order, went to Bhadanta and said: 'Minister So-and-so inquires after your well-being and offers this money for making a robe to the Venerable One. May the Venerable One accept it!' Bhadanta said: 'I should not accept this money for making a robe. If I can get a clean robe, I should receive it with my own hands.' The messenger said: 'Venerable One! Is there someone in charge of handling affairs?' Bhadanta then pointed to a place. The messenger went to the person in charge of handling affairs and said: 'Minister So-and-so is sending this money for making a robe to Bhadanta. Please accept it and have it made, and when it is done, take it to him.' After the messenger gave the money, he returned to Bhadanta and reported: 'The person in charge of handling affairs that the Venerable One indicated, I have already given the money to him. When the Venerable One needs the robe, you can go and get it.' Having reported this, he left. Later, the minister again sent a messenger to ask Bhadanta: 'I recently sent money for making a robe to a certain person in charge of affairs, has the Venerable One already worn this robe?' Bhadanta said: 'I have not taken it to wear.' The messenger returned and reported this. The minister thought: 'I had the robe made a long time ago, but he has not taken it yet, he must dislike my robe, that is why it is like this.' So he sent a messenger again to tell Bhadanta: 'I sent the robe a long time ago, why have you not worn it? If you do not need it, you can return it to me.' Bhadanta said: 'I need it very much!' Then, at an inappropriate time,

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到執事人所，語言：「我今須衣，可以見與。」答言：「小待，今眾人會，我應往赴，若不及期，便應罰我金錢五百。」跋難陀言：「汝常信樂，勤於法緣。今日何故忽重俗事？」彼聞此語，便作是念：「正使彼罰，要當付衣，然後乃去。」即便料理與之。事畢，星馳已遂稽后，眾人問言：「汝來何晚？」答言：「跋難陀索衣，料理還之，所以致此。」眾人咸言：「為一比丘，而輕眾制，理不可恕！」即便罰之。彼既得罰，便瞋恨言：「沙門釋子，自言有道，利益於物；而今乃反令我得罰。」不信樂佛法者，咸皆語言：「汝信敬沙門，致此重罰。若復親近，方當劇是。」惡名流佈，遍舍衛城。諸長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若王、若大臣、婆羅門、居士為比丘故，遣使送衣直。使到比丘所言：『大德！彼王、大臣、婆羅門、居士送此衣直。大德受之！』是比丘言：『我不應受衣直。若得凈衣，當手受持。』便言：『大德！有執事人不？』比丘即指示處，使便到執事所，語言：『某王、大臣送此衣直，與某甲比丘。汝為受作，取便與之。』使既與

【現代漢語翻譯】 現代漢語譯本 到了執事人員那裡，（送信人）說道：『我現在需要衣服，可以給我嗎？』執事人員回答說：『請稍等，現在大家正在集會，我應該前去參加，如果不能按時到達，就會被罰款五百金錢。』跋難陀（Nanda，人名，佛陀弟子）說：『你平時信奉佛法，勤于佛法之事。今天為什麼忽然看重世俗之事？』那人聽了這話，就想：『即使被罰款，也要先把衣服給他，然後再去。』於是就處理好衣服給了（跋難陀）。事情完畢后，（執事人員）星夜趕路，還是遲到了，大家問道：『你為什麼來這麼晚？』回答說：『跋難陀（Nanda）索要衣服，我處理好給了他，所以才導致這樣。』大家全都說：『爲了一個比丘，而輕視大眾的制度，實在不可饒恕！』就罰了他的款。他被罰款后，就生氣地說：『沙門釋子（Śākyamuni，釋迦牟尼佛的弟子），自稱有道，能利益眾生；現在反而讓我被罰款。』不信奉佛法的人，都說：『你信奉沙門，才導致這麼重的懲罰。如果再親近他們，恐怕會更慘。』惡名傳播開來，傳遍了舍衛城（Śrāvastī，古印度城市）。各位長老比丘聽說了，種種呵斥，帶他到佛陀那裡，把這件事告訴了佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀（Nanda）：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀種種呵斥之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後，這條戒律應該這樣說： 『如果國王、大臣、婆羅門（Brāhmaṇa，古印度祭司階層）、居士爲了比丘的緣故，派遣使者送來買衣服的錢。使者到了比丘那裡說：『大德！那位國王、大臣、婆羅門、居士送來這些買衣服的錢。請大德收下！』這位比丘說：『我不應該接受買衣服的錢。如果能得到乾淨的衣服，應當親手接受。』（使者）就說：『大德！有執事人員嗎？』比丘就指明地方，使者就到執事人員那裡，說道：『某位國王、大臣送來這些買衣服的錢，給某甲比丘。請你代為接受處理，方便的時候給他。』使者已經給了（執事人員）。』

【English Translation】 English version Having arrived at the place of the stewards, (the messenger) said: 'I need a robe now, can you give it to me?' The steward replied: 'Wait a moment, everyone is gathering now, I should go to attend, if I am late, I will be fined five hundred gold coins.' Nanda (Nanda, a name, a disciple of the Buddha) said: 'You usually believe in and are diligent in the Dharma. Why do you suddenly value worldly matters today?' Upon hearing this, the person thought: 'Even if I am fined, I must give him the robe first, and then go.' So he arranged the robe and gave it to (Nanda). After the matter was completed, (the steward) rushed on his way, but was still late. Everyone asked: 'Why are you so late?' He replied: 'Nanda (Nanda) demanded a robe, and I arranged it for him, which is why this happened.' Everyone said: 'For the sake of one Bhiksu (Bhiksu, a Buddhist monk), to disregard the rules of the Sangha (Sangha, the Buddhist monastic community) is unforgivable!' So he was fined. After being fined, he said angrily: 'The Śākyamuni (Śākyamuni, another name of Buddha)'s disciples, claiming to be enlightened and able to benefit beings, now cause me to be fined instead.' Those who did not believe in the Buddha's Dharma all said: 'You believe in the Śramaṇa (Śramaṇa, a wandering ascetic), which is why you received such a heavy punishment. If you get closer to them, it will probably be even worse.' The bad reputation spread throughout Śrāvastī (Śrāvastī, an ancient Indian city). When the elder Bhiksus heard about it, they scolded him in various ways and took him to the Buddha to tell him about the matter. The Buddha gathered the Bhiksu Sangha because of this matter and asked Nanda (Nanda): 'Did you really do this?' He replied: 'I did, World Honored One!' After the Buddha scolded him in various ways, he told the Bhiksus: 'For these ten benefits, I am establishing precepts for the Bhiksus. From now on, this precept should be stated as follows: 'If a king, a minister, a Brāhmaṇa (Brāhmaṇa, the priestly class in ancient India), or a householder sends a messenger to give robe money for the sake of a Bhiksu. When the messenger arrives at the Bhiksu's place, he says: 'Venerable One! That king, minister, Brāhmaṇa, or householder is sending this robe money. Please accept it, Venerable One!' This Bhiksu says: 'I should not accept robe money. If I can get a clean robe, I should accept it with my own hands.' (The messenger) then says: 'Venerable One! Is there a steward?' The Bhiksu then points out the place, and the messenger goes to the steward and says: 'A certain king or minister is sending this robe money to Bhiksu so-and-so. Please accept and handle it on his behalf, and give it to him when it is convenient.' The messenger has already given it (to the steward).'

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已，還比丘所，白言：『大德所示執事人，我已與竟。大德須衣，便可往取。』是比丘二返、三返到執事所，語言：『我須衣，我須衣。』若得者善；若不得，四返、五返、六返到執事前，默然立，若得者善。若過求得者，尼薩耆波逸提。若不得衣，隨使來處，若自往、若遣信，語言：『汝為某甲比丘送衣直，是比丘竟不得；汝還自索，莫使失！』是事應爾。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十竟)。

佛在舍衛城。爾時眾僧多得縷施，即共分之。諸比丘用縫僧伽梨、優多羅僧、安陀會、一切余衣，又作腰繩、禪帶乃至戶紐，猶故不盡。

時六群比丘便雇織師，織作一衣，猶有餘縷；復更雇作，綖少不足，便行求乞，長者居士悉皆與之。於是六群比丘作是念：「我得善利，從今但當恒作此業。」便多乞縷，一切織師悉皆雇織。

時有居士，詣一織師，雇織作衣，答言：「我已許比丘，不得復作。」遍詣余處，皆亦如是。於是居士便瞋罵言：「沙門釋子少欲知足，而今遍雇一切織師，無有厭足。與世貪人有何等異？無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸

【現代漢語翻譯】 現代漢語譯本：已經，（受衣的）比丘到執事比丘那裡，稟告說：『大德所指示的執事人，我已經交付完畢。大德如果需要衣服，就可以前去領取。』這位比丘兩次、三次到執事那裡，說：『我需要衣服，我需要衣服。』如果得到就好；如果得不到，就四次、五次、六次到執事面前，默默地站著，如果得到就好。如果過度索求而得到，犯尼薩耆波逸提罪（Nissaggiya Pacittiya，一種懺悔罪）。如果得不到衣服，就順著送衣的來源，或者自己去、或者派遣使者，告訴他們：『你們為某某比丘送來的衣物錢，這位比丘最終沒有得到；你們還是自己要回去，不要讓它丟失！』事情應當這樣處理。」，

比丘尼也像這樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅罪（Dukkata，一種輕罪）（十竟）。

佛陀在舍衛城（Savatthi）的時候。當時僧眾得到很多佈施的線，就一起分了。眾比丘用來縫製僧伽梨（Samghati，大衣）、優多羅僧（Uttarasaṅga，上衣）、安陀會（Antarvāsa，內衣）、一切其他的衣服，又製作腰繩、禪帶乃至門環，還是沒有用完。

當時六群比丘（一群行為不端的比丘）就僱傭織工，織造一件衣服，還有剩餘的線；又再次僱傭織工，但線不夠，就去乞討，長者、居士都給了他們。於是六群比丘就想：『我們得到了好處，從今以後就應當一直做這件事。』就大量乞討線，把所有的織工都僱傭了。

當時有一位居士，到一位織工那裡，僱傭織工織造衣服，織工回答說：『我已經答應了比丘，不能再做了。』他到其他地方，情況也是一樣。於是這位居士就生氣地罵道：『沙門釋子（Sakya's ascetics）少欲知足，而現在卻僱傭了所有的織工，沒有厭足。與世俗的貪婪之人有什麼區別？沒有沙門的修行，破壞沙門的法規！』眾長老比丘聽到后，種種呵責，把這件事稟告了佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴眾比丘

【English Translation】 English version: Then, the bhikkhu (monk) who received the robe goes to the robe distributor bhikkhu and says: 'Venerable, I have completed the matter of the person in charge that you indicated. Venerable, if you need a robe, you can go and take it.' This bhikkhu goes to the robe distributor two or three times, saying: 'I need a robe, I need a robe.' If he gets it, that's good; if he doesn't get it, he goes to the robe distributor four, five, or six times, standing silently. If he gets it, that's good. If he gets it by asking excessively, it is a Nissaggiya Pacittiya (an offense requiring expiation). If he doesn't get the robe, he should, according to where the robe offering came from, either go himself or send a messenger, and tell them: 'The money for the robe you sent for so-and-so bhikkhu, that bhikkhu ultimately did not receive; you should take it back yourselves, don't let it be lost!' The matter should be handled in this way.

The bhikkhuni (nun) is also the same. The siksamana (female novice), sramanera (male novice), sramanerika (female novice), commit a Dukkata (wrongdoing) (ten ends).

The Buddha was in Savatthi (Sravasti). At that time, the Sangha (monastic community) received many donations of thread, and they divided it among themselves. The bhikkhus used it to sew sanghati (outer robe), uttarasanga (upper robe), antarvāsa (inner robe), and all other robes, and also made waist cords, meditation belts, and even door loops, but still, it was not exhausted.

At that time, the group of six bhikkhus (a group of misbehaving monks) hired weavers to weave a robe, and there was still thread left over; they hired them again, but the thread was not enough, so they went begging, and the wealthy householders all gave to them. Then the group of six bhikkhus thought: 'We have obtained a good benefit, from now on we should always do this.' So they begged for a lot of thread and hired all the weavers.

At that time, there was a householder who went to a weaver to hire him to weave a robe, and the weaver replied: 'I have already promised the bhikkhus, I cannot do it again.' He went to other places, and the situation was the same. Then the householder angrily cursed: 'The Sakya's ascetics (followers of Sakyamuni) are supposed to be content with little, but now they have hired all the weavers, without any satisfaction. What is the difference between them and the greedy people of the world? They have no ascetic practice, they are destroying the ascetic's rules!' The elder bhikkhus heard this, and in various ways rebuked them, and reported the matter to the Buddha. The Buddha gathered the bhikkhu Sangha because of this matter, and asked the group of six bhikkhus: 'Is it true that you did this?' They replied: 'It is true, World Honored One!' After the Buddha had rebuked them in various ways, he told the bhikkhus

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比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，自行乞縷，雇織師織作衣，尼薩耆波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十一竟)。

佛在舍衛城。

爾時跋難陀常出入一估客家，說法、治病。估客語婦言：「跋難陀於我有恩，可以此縷雇織師作衣，我還當與。」行后，婦便持縷詣織師所，雇令作之，語言：「籌量令足，勿使少長。」跋難陀聞，即往其家，婦出問訊言：「我夫教我為大德作衣，我已僱人令作。」跋難陀言：「汝雇誰作？」答言：「某甲。」

跋難陀便往織師所，語言：「汝知不？此衣為我作，汝好織令致廣，自當少多，私相報。」織師言：「彼婦語我籌量令足，我今云何令得致廣？」跋難陀言：「但好作之，若綖不足，持我意索，自當與汝。」

織師隨語，用盡往索。估客婦言：「我先語汝，籌量令足。何故復索？」織師具以事答，婦便更與。估客行還，問婦言：「我先令汝為跋難陀作衣，為已作未？」答言：「已作。」「可取來看。」婦即取示，衣甚致好，問言：「用少許縷，那得如此？」答言：「跋難陀更來取縷，所以得爾。」估客便瞋罵言：「跋難陀難養、難滿，無有厭足；如我本意，此衣數倍！先雖有恩

【現代漢語翻譯】 現代漢語譯本： 比丘說：『因為有十種利益，所以為各位比丘制定戒律。從今以後，這條戒律應當這樣說： 『如果比丘自己去乞討線，然後僱傭織工織布做衣服，這屬於尼薩耆波逸提（一種罪名）。』 比丘尼也一樣。式叉摩那（受過訓練的沙彌尼）、沙彌（小和尚）、沙彌尼（小尼姑）犯此戒，則犯突吉羅（一種輕罪）。（第十一戒完畢）』 佛陀住在舍衛城（Śrāvastī）。 當時，跋難陀（Bhadanta）經常出入一位商人家裡，為他們說法、治病。商人對妻子說：『跋難陀對我有恩，你可以用這些線僱傭織工為他做衣服，我回來後會補償你。』商人離開后，妻子就拿著線去織工那裡，雇他織布，並說：『你要仔細計算，讓線足夠用，不要太長也不要太短。』跋難陀聽說了這件事，就去了商人家裡，商人的妻子出來問候他說：『我丈夫讓我為您做一件衣服，我已經僱人去做了。』跋難陀問：『你雇了誰做？』她回答說：『某某人。』 跋難陀就去了織工那裡，對他說：『你知道嗎？這件衣服是為我做的，你要好好織，儘量織寬一些，我會私下裡給你一些好處。』織工說：『那位婦人告訴我，要仔細計算，讓線足夠用，我怎麼能把它織寬呢？』跋難陀說：『你只管好好織，如果線不夠用，就說是我的意思，去向她要，她自然會給你。』 織工聽從了他的話，用完了線就去向商人妻子要。商人妻子說：『我先前就告訴過你，要仔細計算，讓線足夠用。為什麼又要線？』織工就把事情的經過都告訴了她，婦人就又給了他一些線。商人回來后，問妻子說：『我先前讓你為跋難陀做衣服，做好了嗎？』妻子回答說：『做好了。』『拿來給我看看。』妻子就拿給他看，衣服織得非常好，商人問：『只用了這麼一點線，怎麼能織成這樣？』妻子回答說：『跋難陀又來要了一些線，所以才能織成這樣。』商人就生氣地罵道：『跋難陀真是難以供養、難以滿足，沒有一點厭足之心！如果按照我本來的意思，這件衣服可以做成現在的好幾倍！雖然他先前對我有恩，』

【English Translation】 English version: The Bhikshu said: 'For ten benefits, I establish precepts for the Bhikshus. From now on, this precept should be stated as follows: 'If a Bhikshu personally begs for thread and hires a weaver to weave clothes, it is a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture).' The same applies to Bhikshunis. A Sikkhamana (a female novice undergoing training), a Sramanera (a male novice), and a Sramaneri (a female novice) who commit this offense incur a Dukkata (a minor offense). (End of the eleventh precept).' The Buddha was in Shravasti (Śrāvastī). At that time, Bhadanta (Bhadanta) frequently visited a merchant's house, preaching the Dharma and treating illnesses. The merchant said to his wife, 'Bhadanta has been kind to me. You can use this thread to hire a weaver to make clothes for him, and I will compensate you when I return.' After the merchant left, his wife took the thread to the weaver, hired him to weave, and said, 'You must calculate carefully to ensure that there is enough thread, neither too much nor too little.' Bhadanta heard about this and went to the merchant's house. The merchant's wife came out to greet him and said, 'My husband instructed me to make clothes for you, Venerable Sir, and I have already hired someone to do it.' Bhadanta asked, 'Whom did you hire?' She replied, 'So-and-so.' Bhadanta then went to the weaver and said, 'Do you know? This cloth is being made for me. You must weave it well and make it as wide as possible, and I will privately give you some benefits.' The weaver said, 'That woman told me to calculate carefully to ensure that there is enough thread. How can I make it wider now?' Bhadanta said, 'Just weave it well. If the thread is not enough, say it's my intention and ask her for more, and she will naturally give it to you.' The weaver followed his words, used up the thread, and went to the merchant's wife to ask for more. The merchant's wife said, 'I told you before to calculate carefully to ensure that there is enough thread. Why are you asking for more?' The weaver told her the whole story, and the woman gave him some more thread. When the merchant returned, he asked his wife, 'Did you make the clothes for Bhadanta as I instructed?' His wife replied, 'Yes, I did.' 'Bring it here for me to see.' His wife showed it to him. The clothes were very well woven. The merchant asked, 'How could you weave it like this with so little thread?' His wife replied, 'Bhadanta came and asked for more thread, so it could be woven like this.' The merchant angrily scolded, 'Bhadanta is truly difficult to support, difficult to satisfy, and has no sense of contentment! If it were according to my original intention, these clothes could have been several times better! Although he was kind to me before,'

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，於今絕矣！」遂不與之，如是惡聲流佈遠近。長老比丘聞，種種呵責，將至佛所，以事白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若居士、居士婦，為比丘使織師織作衣。是比丘先不自恣請，便到織師所，作是言：『汝知不？此衣為我作，汝好為我織，令極致廣，當別相報。』后若與一食、若一食直，得者，尼薩耆波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十二竟)。

佛在舍衛城。爾時跋難陀語弟子達摩言：「今欲與汝遊行到拘薩羅國。」達摩言：「彼寒無衣，不能得去。」跋難陀言：「若能去者，當與汝衣。」達摩言：「先與我衣，然後當去。」即便與之。既得衣已，便不肯去。跋難陀言：「汝言得衣當去，如何得衣，而復不肯？若不能去，以衣還我。」達摩言：「師已見施，云何復索？」跋難陀言：「我非施汝，欲共遊行，故相與耳！汝今不去，欲以何理而不還我？」便強奪之，彼即高聲大哭。長老比丘問：「汝何故哭？」答言：「師奪我衣！」諸比丘種種呵責跋難陀：「云何名比丘，強奪人衣？」答言：「我欲共行至拘薩羅國，以衣雇之。彼既得衣

【現代漢語翻譯】 現代漢語譯本：『現在完全斷絕了！』於是就不給他，這樣的壞名聲流傳得很遠。長老比丘們聽說了，種種呵責他，帶到佛陀那裡，把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，問跋難陀：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律，從今以後這條戒律應當這樣說：』 『如果居士、居士婦，為比丘僱傭織工織布做衣服。這位比丘事先沒有自請允許，就到織工那裡，這樣說：『你知道嗎？這件衣服是為我做的，你好好為我織，讓它非常寬大，我會另外報答你的。』之後如果得到一份食物，或者一份食物的價值，就犯了尼薩耆波逸提（Nissaggiya Pacittiya）。』 比丘尼也一樣。式叉摩那（Sikkhamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅（Dukkata，惡作罪）。（十二竟） 佛陀在舍衛城（Savatthi）。當時，跋難陀（Bhallika）對弟子達摩（Dhamma）說：『現在我想和你一起去拘薩羅國（Kosala）。』達摩說：『那裡寒冷沒有衣服，我不能去。』跋難陀說：『如果能去，我就給你衣服。』達摩說：『先給我衣服，然後我就去。』跋難陀就給了他衣服。得到衣服后，達摩就不肯去了。跋難陀說：『你說得到衣服就去，為什麼得到衣服，反而不肯去？如果不能去，把衣服還給我。』達摩說：『師父已經施捨了，怎麼又要回去呢？』跋難陀說：『我不是施捨給你，是想和你一起去，所以才給你的！你現在不去，憑什麼理由不還給我？』於是就強行奪走衣服，達摩就高聲大哭。長老比丘問：『你為什麼哭？』回答說：『師父奪走了我的衣服！』諸比丘種種呵責跋難陀：『怎麼能身為比丘，強奪別人的衣服？』跋難陀回答說：『我想和他一起去拘薩羅國，用衣服僱傭他。他既然得到衣服，』

【English Translation】 English version: 'Now it is completely cut off!' Then he did not give it to him, and such a bad reputation spread far and wide. The elder bhikkhus heard of it, and in various ways rebuked him, and brought him to the Buddha, and reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter, and asked Bhallika (Bhallika): 'Did you really do this?' He replied: 'Indeed, O Blessed One!' After the Buddha had rebuked him in various ways, he told the bhikkhus: 'Because of these ten benefits, I establish a precept for the bhikkhus, from now on this precept should be spoken thus:' 'If a householder or a householder's wife hires a weaver to weave cloth for a bhikkhu's robe. If this bhikkhu, without first asking for permission, goes to the weaver and says: 'Do you know? This robe is being made for me, weave it well for me, make it extremely wide, and I will reward you separately.' Afterwards, if he receives one meal, or the value of one meal, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya).' The same applies to bhikkhunis. A Sikkhamana (Sikkhamana, a female trainee), a Sramanera (Sramanera, a novice monk), a Sramanerika (Sramanerika, a novice nun), commits a Dukkata (Dukkata, an offense of wrong-doing). (End of the twelfth) The Buddha was in Savatthi (Savatthi). At that time, Bhallika (Bhallika) said to his disciple Dhamma (Dhamma): 'Now I want to go with you to Kosala (Kosala).' Dhamma said: 'It is cold there and there are no clothes, I cannot go.' Bhallika said: 'If you can go, I will give you clothes.' Dhamma said: 'Give me the clothes first, and then I will go.' Then Bhallika gave him the clothes. After getting the clothes, Dhamma refused to go. Bhallika said: 'You said you would go if you got the clothes, why did you refuse to go after getting the clothes? If you cannot go, return the clothes to me.' Dhamma said: 'The teacher has already given them away, why do you want them back?' Bhallika said: 'I did not give them to you as a gift, I wanted to go with you, that's why I gave them to you! Now that you are not going, on what grounds will you not return them to me?' Then he forcibly took the clothes away, and Dhamma cried loudly. The elder bhikkhus asked: 'Why are you crying?' He replied: 'My teacher took my clothes away!' The bhikkhus in various ways rebuked Bhallika: 'How can you, as a bhikkhu, forcibly take away someone else's clothes?' Bhallika replied: 'I wanted to go with him to Kosala, and I hired him with the clothes. Since he has received the clothes,'

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，便不肯去，是以取之，非為強奪。」諸比丘複種種呵責達摩：「汝云何欺師，索衣許行，得而不去？」便將二人同至佛所，以事白佛。佛以是事集比丘僧，問跋難陀：「汝實以衣與弟子，還奪取不？」答言：「實爾。世尊！」佛復問達摩：「汝實誑師不？」答言：「實爾。世尊！」佛種種呵責二比丘已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，與比丘衣還奪，尼薩耆波逸提。」

爾時六群比丘與諸比丘衣，復使沙彌、守園人奪。諸比丘問言：「汝不聞佛制與比丘衣，不得還奪耶？」答言：「聞，我今使沙彌、守園人奪，不違佛教。」諸比丘言：「自奪、教人，有何等異？」種種呵責已，以事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，與比丘衣，若自奪、若使人奪，尼薩耆波逸提。」

有諸客比丘寄舊住比丘衣，行還日久，恐犯此戒，不敢復索；復有諸比丘在路行，寄比丘衣，行路既遠，恐犯此戒，亦不復索；或有已索，便生慚愧，謂犯此戒，作捨墮悔過者。諸比丘以是白佛，佛以是事集比丘僧，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種贊

【現代漢語翻譯】 現代漢語譯本：跋難陀（Bā nán tuó）心想：『如果我直接索要，他一定不肯給，所以我才這樣拿回來，不是強搶。』眾比丘又紛紛責備達摩（Dá mó）：『你怎麼能欺騙師父，答應索要衣服后就走，得到了卻不走？』於是將二人一同帶到佛陀那裡，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你確實把衣服給了弟子，又奪回來了嗎？』跋難陀回答說：『確實如此，世尊！』佛陀又問達摩：『你確實欺騙了師父嗎？』達摩回答說：『確實如此，世尊！』佛陀種種責備了這兩位比丘后，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，把給其他比丘的衣服又奪回來，犯尼薩耆波逸提（Nísāqí bō yì tí）。』 當時六群比丘（liù qún bǐqiū）把衣服給了其他比丘，又讓沙彌、守園人去奪回來。眾比丘問他們：『你們沒聽說佛陀制定了戒律，給了比丘的衣服，不能再奪回來嗎？』他們回答說：『聽說了，我現在是讓沙彌、守園人去奪，沒有違反佛教。』眾比丘說：『自己奪和教唆別人奪，有什麼區別？』種種責備后，將事情稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們確實這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種責備后，告訴眾比丘：『從今以後這條戒律應該這樣說：』 『如果比丘，把給其他比丘的衣服，無論是自己奪，還是指使別人奪，犯尼薩耆波逸提（Nísāqí bō yì tí）。』 有些客居的比丘把衣服寄存在舊住的比丘那裡，離開很久后回來，擔心觸犯這條戒律，不敢再要回衣服；還有些比丘在路上行走，把衣服寄存在其他比丘那裡，走了很遠的路，擔心觸犯這條戒律，也不敢再要回衣服；或者有些人已經要回了衣服，卻感到慚愧，認為自己觸犯了這條戒律，做了捨墮（shě duò）並懺悔。眾比丘將這些情況稟告佛陀，佛陀因為這件事召集比丘僧眾，問眾比丘：『你們確實遇到這些情況嗎？』他們回答說：『確實如此，世尊！』佛陀種種讚許

【English Translation】 English version: Bānántuó (跋難陀) thought, 'If I ask for it directly, he will definitely not give it to me, so I took it back this way, not by force.' The bhikkhus again blamed Dá mó (達摩) in various ways: 'How can you deceive your teacher, promising to leave after asking for the robe, but not leaving after receiving it?' Then they brought the two of them to the Buddha and reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and asked Bānántuó: 'Did you really give the robe to your disciple and then take it back?' Bānántuó replied, 'Indeed, World-Honored One!' The Buddha then asked Dá mó: 'Did you really deceive your teacher?' Dá mó replied, 'Indeed, World-Honored One!' After the Buddha had variously rebuked the two bhikkhus, he told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhus, from now on this precept should be stated as follows:' 'If a bhikkhu, having given a robe to another bhikkhu, takes it back, it is a Nissaggiya Pācittiya (尼薩耆波逸提).' At that time, the six-group bhikkhus (liù qún bǐqiū) gave robes to other bhikkhus and then had novices and gardeners take them back. The bhikkhus asked them, 'Have you not heard that the Buddha has established a precept that once a robe is given to a bhikkhu, it cannot be taken back?' They replied, 'We have heard, but now we are having novices and gardeners take them back, which does not violate the Buddha's teachings.' The bhikkhus said, 'What is the difference between taking it back oneself and instructing others to take it back?' After various rebukes, they reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and asked the six-group bhikkhus, 'Did you really do this?' They replied, 'Indeed, World-Honored One!' After the Buddha had variously rebuked them, he told the bhikkhus: 'From now on this precept should be stated as follows:' 'If a bhikkhu, having given a robe to another bhikkhu, whether taking it back himself or instructing others to take it back, it is a Nissaggiya Pācittiya (尼薩耆波逸提).' Some guest bhikkhus left robes with resident bhikkhus, and after a long time, they were afraid of violating this precept and did not dare to ask for the robes back. Also, some bhikkhus traveling on the road left robes with other bhikkhus, and after traveling a long distance, they were afraid of violating this precept and did not dare to ask for the robes back. Or some had already asked for the robes back but felt ashamed, thinking they had violated this precept, and performed confession for expiation of forfeiture (shě duò). The bhikkhus reported these situations to the Buddha, and the Buddha gathered the bhikkhu sangha because of this matter and asked the bhikkhus, 'Have you really encountered these situations?' They replied, 'Indeed, World-Honored One!' The Buddha praised in various ways

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少欲知足、贊戒、贊持戒已，告諸比丘：「若索寄衣，犯捨墮者，無有是處。」從今是戒應如是說：

「若比丘，與比丘衣，后瞋不喜，若自奪、若使人奪，作是語：『還我衣，不與汝！』尼薩耆波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十三竟)。

五分律卷第四 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第五(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯初分捨墮法下

佛在王舍城。爾時眾多居士，共請佛及僧，其中有破薪者、取水者、掃灑地者、敷坐具者、布華者、敷高座者、辦具食者。

時跋難陀晨朝著衣持缽，先往請家，至諸人所，隨其所為，而讚歎之，復語言：「汝今所作，歡喜善好。」諸人言：「我實歡喜，作諸供養！務令飲食，種種甘美，亦當以衣，佈施眾僧。」跋難陀言：「眾人施僧，衣物甚多；汝若復施，正當積聚，成無用物。何為徒去有用之福，而不與我？若與我者，我當自著，恒相憶念，疾病、官事，當相料理。」諸人聞已，便共集議，其中有言：「若僧不須，可以施之，使我等得施用之福。」或復有言：「本為施僧，如何復得回與一人？」言與者眾，遂便與之。

時跋難陀擔重擔

【現代漢語翻譯】 現代漢語譯本 佛陀在讚揚了少欲知足、讚揚戒律、讚揚持戒之後，告訴各位比丘：『如果索要寄放的衣服，觸犯了捨墮罪，這是不可能的。』從今以後，這條戒律應該這樣說： 『如果比丘把衣服給了其他比丘，後來因為生氣而不高興，自己拿回來或者讓人拿回來，並且說：『把我的衣服還給我，我不給你了！』這就觸犯了尼薩耆波逸提罪（捨墮）。』 比丘尼也一樣。式叉摩那（受過部分戒律的沙彌尼）、沙彌（出家男子）、沙彌尼（出家女子），觸犯突吉羅罪（輕罪）。（十三竟） 《五分律》卷第四 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律 《五分律》卷第五（彌沙塞） 宋朝罽賓（古代西域國名）三藏佛陀什（譯者）與竺道生（譯者）等翻譯初分捨墮法下 佛陀在王舍城（古代印度城市）。當時，許多居士（在家信徒）共同邀請佛陀和僧團，其中有人劈柴、有人取水、有人掃地、有人鋪設坐具、有人擺放鮮花、有人鋪設高座、有人準備食物。 當時，跋難陀（比丘名）早上穿好衣服，拿著缽，先去了被邀請的居士家，到了那些人那裡，隨著他們所做的事情，就讚歎他們，又說：『你們現在所做的事情，令人歡喜，非常好！』那些人說：『我們確實很高興，做各種供養！務必讓飲食，各種甘美，也應當用衣服，佈施給眾僧。』跋難陀說：『大家佈施給僧團的衣物很多；你們如果再佈施，只會積聚起來，成為無用的東西。為什麼白白捨棄有用的福報，而不給我呢？如果給我，我應當自己穿，常常想著你們，生病、官司，我應當幫你們料理。』那些人聽了之後，便共同商議，其中有人說：『如果僧團不需要，可以佈施給他，使我們得到佈施的福報。』或者又有人說：『本來是爲了佈施給僧團，怎麼可以又轉而給一個人呢？』說給跋難陀的人多，於是就給了他。 當時，跋難陀（比丘名）挑著沉重的擔子

【English Translation】 English version After praising contentment with few desires, praising the precepts, and praising the upholding of the precepts, the Buddha told the Bhikkhus (monks): 'If one demands the return of a deposited robe, committing a Nissaggiya Pacittiya (an offense requiring forfeiture and confession), there is no such possibility.' From now on, this precept should be recited as follows: 'If a Bhikkhu (monk) gives a robe to another Bhikkhu (monk), and later becomes angry and displeased, and either takes it back himself or has someone else take it back, and says: 'Return my robe to me, I will not give it to you!' This constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' The same applies to Bhikkhunis (nuns). Sikkhamanas (female novices under training), Samaneras (male novices), and Samaneris (female novices) commit a Dukkata (minor offense). (End of the thirteenth) Vinaya-pitaka in Five Parts, Volume 4 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya in Five Parts Vinaya-pitaka in Five Parts, Volume 5 (Mahisasaka) Translated by Tripitaka Buddhasimha (translator) of Kashmir during the Song Dynasty, together with Zhu Daosheng (translator) and others, Lower Section of the First Division on Forfeiture The Buddha was in Rajagriha (ancient Indian city). At that time, many householders (lay devotees) jointly invited the Buddha and the Sangha (monastic community). Among them were those who chopped wood, those who fetched water, those who swept the ground, those who spread out seating, those who arranged flowers, those who set up high seats, and those who prepared food. At that time, Baddhananda (name of a Bhikkhu), in the morning, having put on his robes and carrying his bowl, went first to the house of the invited laypeople. Arriving at the places where these people were, he praised them for what they were doing, and further said: 'What you are doing now is delightful and very good!' The people said: 'We are indeed very happy to be making various offerings! We will ensure that the food and drink are delicious and that we will also donate robes to the Sangha (monastic community).' Baddhananda (name of a Bhikkhu) said: 'The community receives many robes and items; if you donate more, they will only accumulate and become useless. Why waste useful merit and not give it to me? If you give it to me, I will wear it myself, always remember you, and take care of your illnesses and legal matters.' Upon hearing this, the people discussed it together. Some said: 'If the Sangha (monastic community) does not need it, we can donate it to him, so that we may gain the merit of giving.' Others said: 'Originally, it was intended to be donated to the Sangha (monastic community), how can it be given to one person instead?' Those who agreed to give it to Baddhananda (name of a Bhikkhu) were many, so they gave it to him. At that time, Baddhananda (name of a Bhikkhu) was carrying a heavy load

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衣，還歸僧坊，諸比丘嘆：「汝福德人，如何暫出乃得此衣？」跋難陀言：「巧辯所獲，非福德也。」即便具說得衣所由謂。長老比丘聞，種種呵責：「汝愚癡人！云何回與僧物，而自入己？」

時彼居士食具已辦，遣使白佛，於是世尊著衣持缽，與比丘僧前後圍繞，往詣其家，就座而坐。諸居士手自下食，食畢行水，而無佈施。先不欲與跋難陀者，竊共議言：「我等今日，食無不備。某等無故，持施僧物獨與一人，闕此達嚫，寧無慚愧！」諸比丘問：「汝等竊語，為何所說？」具以事答。諸比丘種種呵責跋難陀：「汝愚癡人！云何回與僧物，自以入己。」

爾時世尊為諸居士說妙法已，從坐起去。諸長老比丘以是白佛，佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，回與僧物入己，尼薩耆波逸提。」

有諸比丘不知是與僧物，回以入己；後知生慚愧，或已悔過，以是白佛。佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，語諸比丘：「若不知與僧物，而回入己，犯捨墮者，無有是處。從今是戒應如是說：

「若比丘，知檀越欲與僧物，回以入己，尼薩耆波逸提。」

【現代漢語翻譯】 現代漢語譯本： 跋難陀取了衣服，回到僧房。眾比丘讚歎道：『你真是個有福德的人，怎麼才出去一會兒就得到這件衣服？』跋難陀說：『這是我巧言善辯得來的，不是什麼福德。』隨即詳細說了得到衣服的經過。長老比丘聽了，種種呵斥道：『你真是愚癡之人！怎麼能把要施捨給僧眾的物品，轉為自己所有呢？』 當時，那位居士已經準備好了齋飯，派人稟告佛陀。於是世尊穿上袈裟，拿著缽，與比丘僧眾前後圍繞，前往居士家，坐下。各位居士親手供養食物，飯後行水，卻沒有佈施。先前不想給跋難陀佈施的那些人，私下商議說：『我們今天，齋飯沒有不完備的。這些人無緣無故，把要佈施給僧眾的物品單獨給了他一個人，缺少了這份供養，難道不慚愧嗎！』眾比丘問：『你們私下說什麼呢？』他們便把事情的經過都說了出來。眾比丘種種呵斥跋難陀：『你真是愚癡之人！怎麼能把要施捨給僧眾的物品，轉為自己所有呢？』 這時，世尊為各位居士說了妙法之後，從座位上起身離去。各位長老比丘把這件事稟告了佛陀，佛陀因為這件事召集了比丘僧眾，問跋難陀：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，把要施捨給僧眾的物品轉為自己所有，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 有些比丘不知道那是將要施捨給僧眾的物品，轉為自己所有；後來知道了，感到慚愧，或者已經懺悔過了，把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴眾比丘：『如果不知道那是將要施捨給僧眾的物品，而轉為自己所有，犯捨墮，沒有這樣的情況。從今以後這條戒律應當這樣說：』 『如果比丘，知道檀越（Dānapati，施主）想要施捨給僧眾的物品，轉為自己所有，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』

【English Translation】 English version: Bhadanta took the robe and returned to the monastery. The bhikkhus praised, 'You are a fortunate person, how did you get this robe so quickly?' Bhadanta said, 'It was obtained through clever speech, not through merit.' Then he explained in detail how he obtained the robe. The elder bhikkhus heard this and scolded him in various ways, 'You foolish person! How can you turn something meant for the Sangha (community of monks) into your own possession?' At that time, the householder had already prepared the meal and sent a messenger to inform the Buddha. Thereupon, the World-Honored One, wearing his robe and carrying his bowl, surrounded by the bhikkhus, went to the householder's home and sat down. The householders personally offered food, and after the meal, water was offered, but there was no giving of gifts. Those who did not want to give to Bhadanta earlier secretly discussed, 'Today, our meal is complete in every way. These people, without reason, gave something meant for the Sangha to one person alone, lacking this offering, shouldn't we be ashamed!' The bhikkhus asked, 'What are you whispering about?' They explained the whole matter. The bhikkhus scolded Bhadanta in various ways, 'You foolish person! How can you turn something meant for the Sangha into your own possession?' At this time, the World-Honored One spoke the wonderful Dharma (teachings) to the householders and then rose from his seat and left. The elder bhikkhus reported this matter to the Buddha, and the Buddha gathered the bhikkhus because of this matter, asking Bhadanta, 'Did you really do such a thing?' He replied, 'Indeed, World-Honored One!' After various scoldings, the Buddha told the bhikkhus, 'For these ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows:' 'If a bhikkhu turns something meant for the Sangha into his own possession, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' Some bhikkhus did not know that it was something to be given to the Sangha and turned it into their own possession; later, they felt ashamed or had already repented, and reported this matter to the Buddha. The Buddha gathered the bhikkhus because of this matter, praised having few desires and being content, praised the precepts, and praised upholding the precepts, then told the bhikkhus, 'If one does not know that it is something to be given to the Sangha and turns it into one's own possession, there is no offense of forfeiture. From now on, this precept should be stated as follows:' 'If a bhikkhu knows that a Dānapati (donor) intends to give something to the Sangha and turns it into his own possession, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'

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知者：若自知、若從他聞。

欲與僧物者：若人發心，作是語：「我當持此物，與彼眾僧。」

若回欲與僧物，與餘人，波逸提；與餘僧、比丘尼僧、二部僧、四方僧、與塔，皆突吉羅。若回欲與比丘尼僧、二部僧、四方僧物亦如是。

若回欲與塔物入己，與比丘僧、比丘尼僧、二部僧、四方僧、餘人、余塔，皆突吉羅。若回欲與人物，亦如是。乃至回與此畜生一摶飯，與彼畜生，亦突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若白僧，僧與；若施主自回欲與僧物，與己，不犯(十四竟)。

佛在王舍城。爾時畢陵伽婆蹉住楞求羅山，飛在空中塗灑所住房。時瓶沙王往至彼山，畢陵伽見王來，忽還在地，白言：「善來大王！可就此坐。」王坐已問言：「何故自作，無守園人耶？」答言：「無。」王即語一臣：「可給此比丘守園人。」畢陵伽言：「佛不聽我畜守園人。」王言：「可以白佛。」王去之後，便以白佛。佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽諸比丘畜守園人。」王所敕臣不信樂佛法，竟不與之，畢陵伽亦不從索。后時，著衣持缽入城乞食，王與群臣樓上遙見，便生是念：「我先許彼比丘守園人，不知得未？」

【現代漢語翻譯】 現代漢語譯本 知者：無論是自己知道，還是從別人那裡聽說的。

想要供養僧眾財物的人：如果有人發心，說出這樣的話：『我應當拿這個東西，供養那個僧眾。』

如果改變主意，不把想要供養僧眾的財物，供養給其他人，犯波逸提罪；如果供養給其他的僧團、比丘尼僧團、二部僧團、四方僧團、或者供養給佛塔，都犯突吉羅罪。如果改變主意，不把想要供養比丘尼僧團、二部僧團、四方僧團的財物供養給他們，也是一樣。

如果改變主意，想把供養佛塔的財物據爲己有，或者供養給比丘僧團、比丘尼僧團、二部僧團、四方僧團、其他人、其他佛塔，都犯突吉羅罪。如果改變主意，想把供養個人的財物給其他人，也是一樣。乃至改變主意，把給這個畜生的一團飯，給那個畜生，也犯突吉羅罪。

比丘尼也是一樣。式叉摩那（受過沙彌尼十戒，正準備受具足戒的女子）、沙彌（出家男子，年齡未滿二十歲）、沙彌尼（出家女子，年齡未滿二十歲），犯突吉羅罪。

如果稟告僧團，僧團同意；或者施主自己改變主意，不把想要供養僧團的財物供養給僧團，而是自己留下，不犯戒。（十四竟）

佛陀住在王舍城（Rājagṛha）。當時，畢陵伽婆蹉（Piliṅgavatsa）住在楞求羅山（Laṅkārā），在空中飛行，塗抹他所居住的房屋。當時，瓶沙王（Bimbisāra）前往那座山，畢陵伽婆蹉看見國王來了，忽然回到地面，說道：『大王您好！請在這裡就坐。』國王坐下後問道：『你為什麼自己做這些事，沒有看守園林的人嗎？』回答說：『沒有。』國王就告訴一位大臣：『可以給這位比丘一個看守園林的人。』畢陵伽婆蹉說：『佛陀不允許我蓄養看守園林的人。』國王說：『可以稟告佛陀。』國王離開之後，畢陵伽婆蹉就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後允許各位比丘蓄養看守園林的人。』國王所命令的大臣不信奉佛法，最終沒有給畢陵伽婆蹉看守園林的人，畢陵伽婆蹉也沒有向他索要。後來，畢陵伽婆蹉穿著僧衣，拿著缽，進入城中乞食，國王和群臣在樓上遠遠地看見了他，就生起這樣的念頭：『我先前答應給那位比丘看守園林的人，不知道他得到了沒有？』

【English Translation】 English version The knowledgeable one: Whether knowing it oneself or hearing it from others.

One who intends to give something to the Sangha (community of monks): If a person makes a resolution, saying: 'I shall offer this item to that Sangha.'

If one changes one's mind about giving something to the Sangha and gives it to another person, it is a Pācittiya (an offense requiring confession); giving it to another Sangha, a Bhikkhuni (nun) Sangha, a Sangha of both monks and nuns, the Sangha of the four directions, or to a Stupa (relic mound), all incur a Ḍukkaṭa (minor offense). If one changes one's mind about giving something to a Bhikkhuni Sangha, a Sangha of both monks and nuns, or the Sangha of the four directions, it is the same.

If one changes one's mind about giving something to a Stupa and takes it for oneself, or gives it to a Bhikkhu (monk) Sangha, a Bhikkhuni Sangha, a Sangha of both monks and nuns, the Sangha of the four directions, another person, or another Stupa, all incur a Ḍukkaṭa. If one changes one's mind about giving something to a person, it is the same. Even changing one's mind about giving a handful of rice to this animal and giving it to that animal incurs a Ḍukkaṭa.

The same applies to Bhikkhunis. A Sikkhamānā (a female novice undergoing training), a Sāmaṇera (a male novice), a Sāmaṇerī (a female novice) incur a Ḍukkaṭa.

If one informs the Sangha and the Sangha agrees; or if the donor himself changes his mind about giving something to the Sangha and keeps it for himself, there is no offense. (End of the fourteenth)

The Buddha was in Rājagṛha (King's Abode). At that time, Piliṅgavatsa (Piliṅgavatsa) was living on Laṅkārā Mountain, flying in the air and plastering his dwelling. Then, King Bimbisāra (Bimbisāra) went to that mountain. Piliṅgavatsa, seeing the king coming, suddenly returned to the ground and said: 'Welcome, Great King! Please sit here.' After the king sat down, he asked: 'Why are you doing this yourself? Is there no one to look after the garden?' He replied: 'No.' The king then told one of his ministers: 'Give this Bhikkhu a gardener.' Piliṅgavatsa said: 'The Buddha does not allow me to keep a gardener.' The king said: 'You can inform the Buddha.' After the king left, he informed the Buddha about this matter. The Buddha, because of this matter, assembled the Bhikkhu Sangha, praised contentment with little, praised the precepts, and praised upholding the precepts. He then told the Bhikkhus: 'From now on, I allow the Bhikkhus to keep a gardener.' The minister ordered by the king did not have faith in the Buddha's teachings and ultimately did not give him one, and Piliṅgavatsa did not ask him for one either. Later, Piliṅgavatsa, wearing his robes and carrying his bowl, entered the city to beg for food. The king and his ministers saw him from afar on the upper floor and had this thought: 'I previously promised that Bhikkhu a gardener, I wonder if he received one?'

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即問前所敕臣，臣言：「未與。」王復問言：「吾敕來幾日？」臣言：「已五百日。」王言：「隨此日數與之。」大臣奉教，即以五百家，家一人與之。時五百家，日差一人，掃除房舍，承受所為。

時彼村人至節會日，男女莊飾，衣服璨麗，出行遊戲。有一貧女，行大啼哭。時畢陵伽入村乞食，見女啼哭，問其母言：「汝女何故啼哭如是？」答言：「今日諸人，皆盛服飾，出行遊戲。我家貧窮，不及於人，是以悲哭。」時畢陵伽見牛啖草，語其母言：「取少草來，即取與之。」畢陵伽便結草，變成二金華鬘，與彼女母，語言：「天下有二種金勝：閻浮檀金及神足所化。汝可持此與女令著。」彼女得已極大歡喜，便著出入，人無不羨。時有一人，見生憎嫉，即白瓶沙王言：「某村某家得好伏藏，其女所著華鬘天下無比，大王后宮之所未有。」王即呼語：「汝得伏藏可以示我。」答言：「我實不得。」王復問：「汝女所著，何處得之？」答言：「是畢陵伽結草化作。」王聞是語，極大嗔怪：「云何化草得成金鬘？」便敕有司收繫著獄。

畢陵伽后時復至彼村，見先女人方大啼哭，問言：「汝今何故復大啼哭？」答言：「家親在獄。」問言：「為何等罪？」答言：「由大德施金華鬘。」語言：「莫哭！我當爲

【現代漢語翻譯】 現代漢語譯本：國王問之前奉命的大臣，大臣回答說：『還沒有給。』國王又問：『我下令到現在幾天了？』大臣回答說：『已經五百天了。』國王說：『按照這個天數給他們。』大臣遵從命令，就按五百戶人家，每家一人給他們（食物或報酬）。當時這五百戶人家，每天輪流一人，負責打掃房屋，承擔所分配的任務。

當時那個村子裡的人，到了節日的時候，男男女女都打扮得漂漂亮亮，穿著華麗的衣服，出門遊玩。有一個貧窮的女子，走在路上大聲哭泣。當時畢陵伽（Pilindaga）入村乞食，看見這個女子哭泣，問她的母親說：『你的女兒為什麼這樣哭泣？』母親回答說：『今天大家，都穿著盛裝，出門遊玩。我家貧窮，比不上別人，所以她悲傷哭泣。』當時畢陵伽看見牛在吃草，對她的母親說：『拿些草來，』母親就拿了些草給他。畢陵伽便把草結起來，變成了兩個金華鬘（golden garland），交給她的母親，說：『天下有兩種金最好：閻浮檀金（Jambudvipa gold）和神足通所變化出來的。你可以拿這個給你的女兒戴上。』她的女兒得到后非常歡喜，便戴著出門，人人都羨慕她。當時有一個人，心生憎恨嫉妒，就稟告瓶沙王（King Bimbisara）說：『某村某家得到了好的寶藏，她的女兒所戴的華鬘天下無比，連大王的後宮都沒有。』國王就叫人來說：『你得到寶藏可以給我看看。』回答說：『我實在沒有得到。』國王又問：『你女兒所戴的，從哪裡得到的？』回答說：『是畢陵伽結草變化而成的。』國王聽到這話，非常生氣：『怎麼能把草變成金華鬘？』便命令官吏把她抓起來關進監獄。

畢陵伽後來又來到那個村子，看見先前的女人正在大聲哭泣，問道：『你現在為什麼又大聲哭泣？』回答說：『我的家人在監獄裡。』問道：『因為什麼罪？』回答說：『因為大德（指畢陵伽）施捨金華鬘。』畢陵伽說：『不要哭！我來想辦法。』

【English Translation】 English version: The king asked the minister he had previously ordered, and the minister replied, 'Not yet.' The king then asked, 'How many days ago did I give the order?' The minister replied, 'It has been five hundred days.' The king said, 'Give them according to this number of days.' The minister obeyed the order and gave to one person from each of the five hundred families. At that time, these five hundred families, with one person rotating each day, were responsible for cleaning the houses and undertaking the assigned tasks.

At that time, the people of that village, on festival days, men and women dressed up beautifully, wearing gorgeous clothes, and went out to play. There was a poor girl who was walking and crying loudly. At that time, Pilindaga (Pilindaga) entered the village to beg for food, saw the girl crying, and asked her mother, 'Why is your daughter crying like this?' The mother replied, 'Today everyone is wearing their best clothes and going out to play. My family is poor and cannot compare to others, so she is crying sadly.' At that time, Pilindaga saw a cow eating grass and said to her mother, 'Bring some grass,' and the mother brought him some grass. Pilindaga then tied the grass together and transformed it into two golden garlands (golden garland), and gave them to her mother, saying, 'There are two kinds of gold that are the best in the world: Jambudvipa gold (Jambudvipa gold) and that which is transformed by supernatural powers. You can give this to your daughter to wear.' Her daughter was very happy to receive it and wore it out, and everyone envied her. At that time, a person, feeling hatred and jealousy, reported to King Bimbisara (King Bimbisara), 'A certain family in a certain village has obtained a good treasure, and the garland worn by their daughter is unparalleled in the world, even the king's harem does not have it.' The king then summoned the person and said, 'If you have obtained a treasure, you can show it to me.' The person replied, 'I have not actually obtained it.' The king then asked, 'Where did your daughter get what she is wearing?' The person replied, 'It was transformed from grass by Pilindaga.' When the king heard this, he was very angry, 'How can grass be transformed into a golden garland?' He then ordered the officials to arrest her and put her in prison.

Later, Pilindaga came to that village again and saw the previous woman crying loudly, and asked, 'Why are you crying loudly again now?' The woman replied, 'My family is in prison.' Pilindaga asked, 'For what crime?' The woman replied, 'Because the Great Virtue (referring to Pilindaga) bestowed the golden garland.' Pilindaga said, 'Don't cry! I will find a way.'

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汝令尋得出。」

畢陵伽即便先往典獄官所，典獄官見，皆問訊言：「大德！何故抂屈來此？」答言：「守園人繫在獄，我所以來。汝今可為放出之不？」答言：「此人得好伏藏，不以示王；若以示王，乃可得出。」畢陵伽言：「我結草作，非是伏藏。」彼人言：「結草作金，無有是處。」畢陵伽即變其所坐，皆作金床，語言：「汝今自見坐於何座？」即皆自見坐金床上，便大惶怖，下床叩頭：「愿見垂恕，速為解之！若王聞我坐金床上，必重見罪。」畢陵伽言：「放守園人，然後解汝。」彼言：「此不見由。」問言：「由誰？」答言：「由王。」畢陵伽即為滅已，飛往王所，住于空中。時王在高樓上，見即作禮，問言：「大德！以何故來？」答言：「守園人繫在獄，我所以來。愿為放出！」王言：「彼人得好伏藏，若以示我乃得出耳！」畢陵伽言：「我結草作，非是伏藏。」王言：「結草作金，無有是處。」時畢陵伽便以杖叩王樓柱，即化成金樓。問言：「王此高樓，用何物作？」王見歡喜即敕放之。

畢陵伽如是展轉四現神足，時諸人民聞見神變，于佛法眾生信樂心，施僧前食后食、怛缽那、非時漿、洗浴眾具、涂身涂足及然燈油。

爾時眾僧多得生熟酥油、蜜、石蜜，食不能盡，積聚在地，

【現代漢語翻譯】 現代漢語譯本： 『你讓他去尋找出來。』

畢陵伽（Pilindaga）（比丘名）隨即先前往典獄官那裡，典獄官見到他，都問候說：『大德（Mahāthera，對年長比丘的尊稱）！什麼緣故屈尊來到這裡？』畢陵伽回答說：『守園人被關在監獄裡，我因此而來。你現在可以放了他嗎？』典獄官回答說：『這個人得到了好的伏藏（nidhana，埋藏的寶藏），卻不肯獻給國王；如果獻給國王，才可以被放出去。』畢陵伽說：『我結草成金，不是什麼伏藏。』那些人說：『結草成金，沒有這樣的事。』畢陵伽隨即變化他們所坐的地方，都變成金床，說道：『你們現在自己看看坐在什麼座位上？』他們立即都看到自己坐在金床上，便非常惶恐，下床叩頭：『希望您能寬恕，快點解除這個法術！如果國王聽說我們坐在金床上，必定會加重我們的罪責。』畢陵伽說：『放了守園人，然後我解除你們的法術。』他們說：『這件事不由我們決定。』畢陵伽問：『由誰決定？』他們回答說：『由國王決定。』畢陵伽隨即解除了法術，飛往國王那裡，停留在空中。當時國王在高樓上，看見他便行禮，問道：『大德！因為什麼緣故而來？』畢陵伽回答說：『守園人被關在監獄裡，我因此而來。希望您能放了他！』國王說：『那個人得到了好的伏藏，如果獻給我才可以被放出去！』畢陵伽說：『我結草成金，不是什麼伏藏。』國王說：『結草成金，沒有這樣的事。』當時畢陵伽便用手杖敲擊國王的樓柱，立即化成金樓。問道：『國王，這高樓是用什麼東西做的？』國王見此歡喜，立即下令釋放了守園人。

畢陵伽這樣輾轉四次顯現神足通（iddhi-pāda，通過禪定獲得的超自然能力），當時諸位人民聽聞並看見這種神變，對於佛法僧三寶（Buddha-Dharma-Sangha）生起信樂之心，佈施僧眾前食后食、怛缽那（tarpana，飲料）、非時漿（飲品）、洗浴用具、涂身涂足的香油以及燃燈的油。

爾時眾僧得到很多生熟酥油、蜂蜜、石蜜（糖），吃不完，堆積在地上。

【English Translation】 English version: 『You order him to seek it out.』

Pilindaga (a bhikkhu's name) then went first to the prison warden. When the prison warden saw him, they all greeted him, saying, 『Greatly virtuous one (Mahāthera, an honorific title for senior bhikkhus)! What reason brings you here?』 He replied, 『The gardener is imprisoned, and that is why I have come. Can you now release him?』 The warden replied, 『This man has obtained a good hidden treasure (nidhana, buried treasure), but he will not show it to the king; if he shows it to the king, then he can be released.』 Pilindaga said, 『I make gold from grass, it is not a hidden treasure.』 Those people said, 『Making gold from grass, there is no such thing.』 Pilindaga then transformed the places where they were sitting, turning them all into golden beds, and said, 『Now you see for yourselves what seats you are sitting on?』 They immediately all saw themselves sitting on golden beds, and became very frightened, got off the beds, and kowtowed: 『May you have mercy and quickly undo this magic! If the king hears that we are sitting on golden beds, he will surely increase our punishment.』 Pilindaga said, 『Release the gardener, and then I will undo your magic.』 They said, 『This is not up to us.』 He asked, 『Who decides?』 They replied, 『The king decides.』 Pilindaga then undid the magic, flew to the king, and stayed in the air. At that time, the king was on a high tower, and when he saw him, he paid his respects and asked, 『Greatly virtuous one! For what reason have you come?』 Pilindaga replied, 『The gardener is imprisoned, and that is why I have come. I hope you will release him!』 The king said, 『That man has obtained a good hidden treasure; if he shows it to me, then he can be released!』 Pilindaga said, 『I make gold from grass, it is not a hidden treasure.』 The king said, 『Making gold from grass, there is no such thing.』 At that time, Pilindaga then struck the king's tower pillar with his staff, and it immediately transformed into a golden tower. He asked, 『King, what is this high tower made of?』 The king was delighted to see this and immediately ordered the gardener to be released.

Pilindaga thus displayed his psychic powers (iddhi-pāda, supernatural abilities obtained through meditation) four times in succession. At that time, the people heard and saw these miraculous transformations, and they developed faith and joy in the Buddha, Dharma, and Sangha (Buddha-Dharma-Sangha), and they offered the Sangha food before and after meals, tarpana (drinks), non-seasonal beverages, bathing equipment, perfumed oil for anointing the body and feet, and oil for lighting lamps.

At that time, the Sangha obtained a lot of raw and cooked ghee, honey, and rock candy (sugar), which they could not finish eating, and it piled up on the ground.

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處處流漫，污泥衣服、牀蓆、臥具。諸居士見，問言：「此是誰物？」有人答言：「是沙門釋子之所稸積。」諸居士言：「沙門釋子自言節食，積聚如此，恣意啖之。此等為求解脫，離生老死，而今但求如此美味。無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以事白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今不聽食宿受酥油、蜜、石蜜，犯者突吉羅！」

時眾多比丘病，不能得凈人從日日受；亦無錢直，又無買處。諸比丘不知云何？以是白佛。佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽諸病比丘食宿受酥油、蜜、石蜜乃至六夜。」

時諸比丘復過六夜，長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，病得服四種含消藥：酥、油、蜜、石蜜，一受乃至七日。若過，尼薩耆波逸提。」

若一日得受，二日更得受，至七日更得受，留至八日明相出時，皆尼薩耆波逸提。應白舍與僧，僧舍與白衣、沙彌；若用然燈、若用涂足，唯舍藥比丘不得用，一

【現代漢語翻譯】 現代漢語譯本 到處都流淌著，弄髒了衣服、床鋪、坐墊和臥具。一些在家居士看見了，問道：『這些是誰的東西？』有人回答說：『是沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）積攢的。』居士們說：『沙門釋子自稱節制飲食，卻積攢這麼多，恣意享用。這些人爲了求解脫，脫離生老病死，現在卻只追求這樣的美味。沒有沙門的修行，敗壞沙門的正法！』一些年長的比丘聽說了，種種呵斥他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『從今以後不允許食用隔夜的酥油（ghī，澄清的奶油）、蜜（madhu，蜂蜜）、石蜜（sharkara，冰糖），違犯者犯突吉羅（dukkata，惡作罪）！』 當時很多比丘生病，無法每天都得到凈人（upasaka，男居士）供養；也沒有錢購買，又沒有地方可以買到。各位比丘不知道該怎麼辦，因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後允許生病的比丘食用隔夜的酥油、蜜、石蜜，乃至最多可以存放六個夜晚。』 當時各位比丘又超過了六個夜晚，年長的比丘種種呵斥他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『因為有十種利益，我為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘生病，可以服用四種含消化的藥物：酥（ghī，澄清的奶油）、油（taila，油）、蜜（madhu，蜂蜜）、石蜜（sharkara，冰糖），一次接受可以存放最多七天。如果超過期限，犯尼薩耆波逸提（nissaggiya pacittiya，捨墮罪）。』 如果第一天接受了，第二天又接受，直到第七天又接受，留到第八天黎明時分，都犯尼薩耆波逸提（nissaggiya pacittiya，捨墮罪）。應該捨棄給僧團，僧團捨棄給白衣（avadāta-vāsana，在家信徒）、沙彌（sramanera，小沙彌）；如果用來點燈、或者用來塗抹腳，只有捨棄藥物的比丘不能使用，一次

【English Translation】 English version Everywhere it flowed, soiling clothes, bedding, mats, and sleeping places. The lay followers saw it and asked, 'Whose stuff is this?' Someone replied, 'It is what the Shramana Shakyas (Shramana Shakya, the ascetic disciples of Shakyamuni) have accumulated.' The lay followers said, 'The Shramana Shakyas claim to be moderate in eating, yet they accumulate so much and indulge in consuming it. These people seek liberation, to escape birth, old age, and death, but now they only seek such delicious flavors. They have no Shramana practice, they violate the Shramana Dharma!' Some elder Bhikkhus (bhikkhu, Buddhist monk) heard this, and in various ways rebuked them, and reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha (Sangha, monastic community) and asked the Bhikkhus, 'Is this really so?' They replied, 'It is so, Venerable One!' After various rebukes, the Buddha told the Bhikkhus, 'From now on, it is not permitted to consume or store ghee (ghī, clarified butter), honey (madhu, honey), or sharkara (sharkara, rock candy) overnight; whoever violates this commits a dukkata (dukkata, offense of wrong-doing)!' At that time, many Bhikkhus were ill and could not receive daily offerings from a lay attendant (upasaka, male lay follower); they also had no money to buy them, nor was there a place to buy them. The Bhikkhus did not know what to do, so they reported this matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha, praised contentment with little, praised the precepts, and praised upholding the precepts, and then told the Bhikkhus, 'From now on, sick Bhikkhus are permitted to consume ghee, honey, and sharkara overnight, up to six nights.' At that time, the Bhikkhus again exceeded six nights, and the elder Bhikkhus rebuked them in various ways, and reported this matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Bhikkhus, 'Is this really so?' They replied, 'It is so, Venerable One!' After various rebukes, the Buddha told the Bhikkhus, 'Because of ten benefits, I establish a precept for the Bhikkhus; from now on, this precept should be recited as follows:' 'If a Bhikkhu is sick, he may take four kinds of digestive medicines: ghee (ghī, clarified butter), oil (taila, oil), honey (madhu, honey), and sharkara (sharkara, rock candy), receiving them once and storing them for up to seven days. If he exceeds this limit, he commits a nissaggiya pacittiya (nissaggiya pacittiya, offense entailing forfeiture and expiation).' If he receives them on the first day, and receives them again on the second day, and receives them again until the seventh day, and keeps them until the dawn of the eighth day, he commits a nissaggiya pacittiya (nissaggiya pacittiya, offense entailing forfeiture and expiation). He should forfeit them to the Sangha (Sangha, monastic community), and the Sangha should give them to a layperson (avadāta-vāsana, lay devotee) or a novice (sramanera, novice monk); if they are used for lighting lamps or for anointing the feet, only the Bhikkhu who forfeited the medicine may not use them, once

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切比丘不得啖。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十五竟)。

佛在舍衛城。爾時有八月賊，常伺捕人，殺以祠天，一切人民及諸比丘無不驚怖。祠日垂至，而未有所獲，賊共議言：「阿練若處必有比丘，取之易得。」即往一處。諸比丘聞，各各逃走。賊無所得，復共議言：「當至余處，不得懈惰，以失祠日。」時彼眾中有一罷道者語眾人言：「我聞佛教，不聽比丘，離衣一宿；但共守之，向曉必還。」眾人言：「若彼不還，便當殺汝。汝若不恨，吾等當住。」答言：「甚善！」於是群賊便住。

時諸比丘懼犯離衣宿罪，后夜悉還。賊問言：「汝謂吾已去耶？」答言：「我知汝在，佛不聽我離衣宿，是故還耳！」賊即殺之，須血取血，須肉割肉。余不死者，作是念：「世尊若聽我等未滿八月日，寄一一衣著界內白衣家者，不遭此難。」以是白佛，佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽諸阿練若處比丘，安居三月未滿，八月寄一一衣著界內白衣家，離宿無罪。」

有諸比丘近聚落住，亦寄一一衣著界內白衣家，離宿。諸比丘以是白佛，佛言：「不聽近聚落住，離衣宿。」

復有比丘于阿練若，無恐怖處，離衣宿。諸比丘以是白佛，佛

【現代漢語翻譯】 現代漢語譯本：比丘不應該吃東西。

比丘尼也一樣。式叉摩那（受過訓練的女性修行者）、沙彌（男性見習僧）、沙彌尼（女性見習僧），犯突吉羅（輕罪）（本節完）。

佛陀住在舍衛城（古代印度城市）。當時有八月賊，經常伺機捕捉人，殺了用來祭祀天神，所有人民以及各位比丘都非常驚恐。祭祀的日子快到了，但還沒有抓到人，賊寇們一起商議說：『在阿練若（遠離人煙的修行處）一定有比丘，抓他們很容易。』就前往一個地方。各位比丘聽到后，各自逃走。賊寇們沒有抓到人，又一起商議說：『應當到其他地方去，不能懈怠，以免耽誤了祭祀的日子。』當時這些人中有一個想要還俗的人對大家說：『我聽佛陀教導說，不允許比丘離開袈裟過夜；大家一起守著，天亮他們必定回來。』眾人說：『如果他們不回來，就殺了你。你如果不後悔，我們就留下來。』那人回答說：『很好！』於是賊寇們就留了下來。

當時各位比丘害怕犯下離衣宿（離開袈裟過夜）的罪過，後半夜全都回來了。賊寇們問道：『你們以為我們已經走了嗎？』比丘們回答說：『我知道你們在，佛陀不允許我們離開袈裟過夜，所以才回來！』賊寇們就殺了他，需要血就取血，需要肉就割肉。其餘沒有死的人，這樣想：『世尊如果允許我們未滿三個月安居，八個月內將每人一件袈裟寄放在界內（寺院的勢力範圍）的在家信徒家中，就不會遭遇這樣的災難。』因此將此事稟告佛陀，佛陀因為這件事召集比丘僧團，讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後允許在阿練若處（遠離人煙的修行處）的比丘，安居三個月未滿，八個月內將每人一件袈裟寄放在界內（寺院的勢力範圍）的在家信徒家中，離開袈裟過夜沒有罪過。』

有些比丘住在靠近村落的地方，也將每人一件袈裟寄放在界內（寺院的勢力範圍）的在家信徒家中，離開袈裟過夜。各位比丘將此事稟告佛陀，佛陀說：『不允許住在靠近村落的地方，離開袈裟過夜。』

又有比丘在阿練若（遠離人煙的修行處），沒有恐怖的地方，離開袈裟過夜。各位比丘將此事稟告佛陀，佛陀

【English Translation】 English version: A Bhikkhu (Buddhist monk) must not eat.

So also a Bhikkhuni (Buddhist nun). A Sikkhamana (female trainee), a Sramanera (male novice), a Sramanerika (female novice), commits a Dukkrata (minor offense). (End of fifteen).

The Buddha was in Sravasti (ancient Indian city). At that time, there were 'Eight-Month Thieves' who constantly sought to capture people, killing them to sacrifice to the gods. All the people and the Bhikkhus (Buddhist monks) were terrified. The day of sacrifice was approaching, but they had not yet caught anyone. The thieves discussed among themselves, saying, 'There must be Bhikkhus (Buddhist monks) in the Aranya (remote place for practice); it will be easy to capture them.' So they went to one place. When the Bhikkhus (Buddhist monks) heard this, they all fled. The thieves caught nothing and discussed again, saying, 'We should go to another place and not be lazy, lest we miss the day of sacrifice.' At that time, one among them who wanted to renounce the monastic life said to the others, 'I have heard the Buddha's teaching that Bhikkhus (Buddhist monks) are not allowed to be separated from their robes for a single night; let us guard them together, and they will surely return by dawn.' The others said, 'If they do not return, we will kill you. If you do not regret it, we will stay.' He replied, 'Very well!' So the group of thieves stayed.

At that time, the Bhikkhus (Buddhist monks), fearing to commit the offense of being separated from their robes overnight, all returned in the latter part of the night. The thieves asked, 'Did you think we had left?' The Bhikkhus (Buddhist monks) replied, 'I knew you were here. The Buddha does not allow us to be separated from our robes overnight, so we have returned!' The thieves then killed him, taking blood if they needed blood, and cutting flesh if they needed flesh. The others who did not die thought, 'If the World Honored One (Buddha) had allowed us to deposit one robe each in the home of a layperson within the boundary (territory of the monastery) for the eight months before the three-month retreat was complete, we would not have encountered this disaster.' Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha (community of monks), praised contentment with little desire, praised the precepts, and praised upholding the precepts. He then told the Bhikkhus (Buddhist monks), 'From now on, I allow the Bhikkhus (Buddhist monks) in the Aranya (remote place for practice) who have not completed the three-month retreat to deposit one robe each in the home of a layperson within the boundary (territory of the monastery) for the eight months. There is no offense in being separated from their robes overnight.'

Some Bhikkhus (Buddhist monks) who lived near villages also deposited one robe each in the home of a layperson within the boundary (territory of the monastery) and were separated from their robes overnight. The Bhikkhus (Buddhist monks) reported this matter to the Buddha. The Buddha said, 'It is not allowed to live near villages and be separated from one's robes overnight.'

Again, there were Bhikkhus (Buddhist monks) in the Aranya (remote place for practice) where there was no danger, who were separated from their robes overnight. The Bhikkhus (Buddhist monks) reported this matter to the Buddha. The Buddha

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言：「亦不聽阿練若無恐怖處，離衣宿；有疑恐畏，然後乃聽。」

時諸比丘寄衣他家，都不往視，日久濕穢，蟲嚙腐爛。諸比丘以是白佛，佛言：「應往視曬。」

時諸比丘便數數往，居士惡厭。諸比丘以是白佛，佛言：「聽十日一視。」

時諸比丘有僧事、塔事、和尚阿阇梨事，及以他事須出界外，為衣故不敢出。以是白佛，佛言：「若有事要須自出界外，聽離衣一宿。」

諸比丘出界外一宿，其事未畢，復還白佛。佛言：「聽六宿。」

既聽六宿，諸比丘便著粗弊衣行，過六宿者。長老比丘以是白佛，佛以是事集比丘僧，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，住阿練若處，安居三月，未滿八月。若處有恐怖，聽寄一一衣著界內白衣家；若有因緣出界外，離此衣宿乃至六夜。若過，尼薩耆波逸提。」

安居三月者：前安居。

未滿八月者：后安居。

一一衣者：若僧伽梨、若優多羅僧，隨所重寄一衣；不得寄安陀會，以著身故，禮拜、入僧、乞食，不得單著故；不得寄二。

有因緣出界外六宿者：若有塔事、和尚阿阇梨及以他事，留一一衣白衣

【現代漢語翻譯】 現代漢語譯本：他說：『也不允許住在阿練若（arañña，指遠離人煙的寂靜處）而沒有恐怖的地方，脫離衣服過夜；只有在有疑慮和恐懼的時候，才允許這樣做。』

當時，一些比丘（bhikkhu，佛教出家男眾）把衣服寄放在別人家裡，卻不去照看，時間長了，衣服潮濕污穢，被蟲子咬壞腐爛。比丘們把這件事告訴佛陀（Buddha），佛陀說：『應該去照看晾曬。』

當時，一些比丘頻繁地去照看衣服，居士（居士，在家信徒）感到厭煩。比丘們把這件事告訴佛陀，佛陀說：『允許每十天去看一次。』

當時，一些比丘有僧事（saṃgha-kicca，僧團事務）、塔事（stūpa-kicca，佛塔事務）、和尚（upādhyāya，親教師）阿阇梨（ācārya，導師）的事，以及其他事情需要出界外，因為衣服的緣故不敢出去。把這件事告訴佛陀，佛陀說：『如果有重要的事情必須親自出界外，允許離開衣服過一夜。』

比丘們出界外過了一夜，事情還沒有辦完，又回來稟告佛陀。佛陀說：『允許過六夜。』

既然允許過六夜，比丘們就穿著粗糙破舊的衣服行走，超過了六夜的期限。年長的比丘把這件事告訴佛陀，佛陀因為這件事召集比丘僧團，問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴比丘們：『因為十種利益的緣故，為比丘們制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，住在阿練若處，安居（vassa，雨季安居）三個月，未滿八個月。如果所住的地方有恐怖，允許將一件衣服寄放在界內的白衣（avadāta-vāsas，在家信徒）家；如果有因緣出界外，離開這件衣服過夜，最多六夜。如果超過這個期限，犯尼薩耆波逸提（nissaggiya pācittiya，捨墮罪）。』

安居三個月：指前安居。

未滿八個月：指后安居。

一一衣：指僧伽梨（saṃghāṭī，大衣）、優多羅僧（uttarāsaṅga，上衣），隨所看重寄放一件衣服；不得寄放安陀會（antarvāsa，內衣），因為要穿在身上，用於禮拜、進入僧團、乞食，不得只穿內衣；不得寄放兩件。

有因緣出界外六宿：指有佛塔事務、和尚阿阇梨以及其他事情，留下一件衣服在白衣

【English Translation】 English version: He said, 'It is also not allowed to stay in an arañña (a secluded place away from human habitation) without fear, separating from one's robe overnight; only when there is doubt and fear is it allowed.'

At that time, some bhikkhus (Buddhist monks) left their robes at other people's houses but did not check on them. After a long time, the robes became damp and dirty, and were eaten by insects and rotted. The bhikkhus told the Buddha about this, and the Buddha said, 'You should check on them and air them out.'

At that time, some bhikkhus frequently went to check on their robes, and the laypeople (householders) became annoyed. The bhikkhus told the Buddha about this, and the Buddha said, 'You are allowed to check on them once every ten days.'

At that time, some bhikkhus had sangha-kicca (monastic affairs), stūpa-kicca (stupa affairs), matters concerning their upādhyāya (preceptor) and ācārya (teacher), and other matters that required them to go outside the boundary, but they did not dare to go because of their robes. They told the Buddha about this, and the Buddha said, 'If there are important matters that require you to go outside the boundary yourself, you are allowed to separate from your robe for one night.'

The bhikkhus went outside the boundary for one night, but the matter was not finished, so they returned to report to the Buddha. The Buddha said, 'You are allowed to stay away for six nights.'

Since they were allowed to stay away for six nights, the bhikkhus wore coarse and worn-out robes and traveled, exceeding the six-night limit. An elder bhikkhu told the Buddha about this, and the Buddha gathered the bhikkhu sangha (monastic community) because of this matter and asked the bhikkhus, 'Did you really do this?' They replied, 'Indeed, Venerable One!' After the Buddha had scolded them in various ways, he told the bhikkhus, 'For the sake of ten benefits, I am establishing a rule for the bhikkhus. From now on, this rule should be stated as follows:'

'If a bhikkhu, dwelling in an arañña, observes the vassa (rain retreat) for three months, but not yet for eight months. If the place where he dwells is fearful, he is allowed to leave one robe at the house of a layperson (householder) within the boundary; if there is a reason to go outside the boundary, he may separate from this robe overnight, up to six nights. If he exceeds this limit, he commits a nissaggiya pācittiya (an offense requiring forfeiture and expiation).'

Observing the vassa for three months: refers to the first vassa.

Not yet for eight months: refers to the later vassa.

One robe: refers to the saṃghāṭī (outer robe), uttarāsaṅga (upper robe); whichever robe is considered more important, leave that one. The antarvāsa (inner robe) should not be left, because it is worn on the body for worship, entering the sangha, and begging for food; one should not wear only the inner robe; one should not leave two robes.

Having a reason to go outside the boundary for six nights: refers to having affairs concerning stupas, upādhyāyas and ācāryas, and other matters, leaving one robe with a layperson.

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家，出界外極至六宿。若一宿、二宿，乃至五宿，事訖不還，突吉羅。

沙彌，突吉羅(十六竟)。

佛在舍衛城。爾時毗舍佉鹿子母請佛及僧明日設食。其日正遇天恐怖雨，其雨如力士屈伸臂頃，便滿一缽；地受此水，如一渧油落熱沙聚，若不爾者，浩成大海。佛告諸比丘：「如今祇洹中雨，遍閻浮提亦復如是。汝等可出，于中洗浴，此是最後平等之雨。」諸比丘即出，雨中裸形而浴。

時毗舍佉遣婢白佛：「食具已辦。」婢至祇洹，見諸比丘皆裸形浴，作是念：「此是外道，非是比丘。」還白如是。毗舍佉作是念：「必是比丘露地洗浴，癡婢不知，謂是外道。」即復遣言：「汝至祇洹門，作如是唱：『食具已辦，唯聖知時。』」婢即復往至祇洹門，欲如敕唱；時諸比丘浴竟還房，不見一人，復作是念：「向滿中外道，今不復見。」即便還歸，復白如此。毗舍佉復作是念：「必是比丘浴竟，宴息。」復更遣言：「汝可入門，于庭中唱。」即復受教，入祇洹門，庭中唱之。佛聞唱聲，告諸比丘：「毗舍佉已白時到，汝等皆著衣持缽，共受彼請。」諸比丘奉敕，盡集普會講堂。婢方進前更白佛言：「食具已辦，唯聖知時。」佛言：「汝可先去，當隨後到。」於是世尊如力士屈伸臂頃，與諸比丘沒普會

【現代漢語翻譯】 現代漢語譯本：如果比丘離開住所，超出界限到達六個住宿地。如果只去一個、兩個，乃至五個住宿地，事情結束后不返回，犯突吉羅（輕罪）。

沙彌，突吉羅（此為沙彌戒的第十六條戒律）。

佛陀住在舍衛城（Śrāvastī）。當時，毗舍佉·鹿子母（Viśākhā Migāramātā）邀請佛陀和僧眾第二天接受供養。那天正好遇到天降恐怖之雨，那雨水如同力士伸屈手臂的瞬間，就能裝滿一個缽；大地承受這種雨水，就像一滴油滴落在熱沙堆上一樣迅速消失，否則，就會彙集成浩瀚的大海。佛陀告訴眾比丘：『現在祇洹精舍（Jetavana）所下的雨，遍及閻浮提（Jambudvīpa）也是如此。你們可以出去，在雨中洗浴，這是最後一次平等之雨。』眾比丘立刻出去，在雨中裸身洗浴。

當時，毗舍佉派婢女去告訴佛陀：『齋飯已經準備好了。』婢女到達祇洹精舍，看見眾比丘都裸身洗浴，心想：『這些人是外道，不是比丘。』回去后如實稟報。毗舍佉心想：『一定是比丘在露天洗浴，這愚蠢的婢女不知道，以為是外道。』於是又派人去說：『你到祇洹精舍門口，這樣唱誦：『齋飯已經準備好了，唯有聖者知道時間。』』婢女立刻前往祇洹精舍門口，想要按照吩咐唱誦；當時眾比丘洗浴完畢回到房間，看不見一個人，又心想：『剛才滿是外道，現在都不見了。』便返回稟報。毗舍佉又心想：『一定是比丘洗浴完畢，正在休息。』又再次派人去說：『你可以進入門內，在庭院中唱誦。』婢女立刻接受命令，進入祇洹精舍的門，在庭院中唱誦。佛陀聽到唱誦聲，告訴眾比丘：『毗舍佉已經告知時間到了，你們都穿好衣服，拿著缽，一起接受她的邀請。』眾比丘遵從佛陀的命令，全部聚集在普會講堂。婢女這才上前再次稟告佛陀說：『齋飯已經準備好了，唯有聖者知道時間。』佛陀說：『你可以先去，我們隨後就到。』於是世尊如同力士伸屈手臂的瞬間，與眾比丘消失在普會講堂。

【English Translation】 English version: If a Bhikkhu leaves his dwelling, exceeding the boundary up to six lodgings. If it's one, two, or even five lodgings, and he doesn't return after the matter is concluded, it's a Dukkaṭa (minor offense).

Śrāmaṇera, Dukkaṭa (This is the sixteenth precept for Śrāmaṇeras).

The Buddha was in Śrāvastī (舍衛城). At that time, Viśākhā Migāramātā (毗舍佉鹿子母) invited the Buddha and the Sangha (僧) to a meal the next day. That day happened to be a day of terrifying rain, which could fill a bowl in the time it takes for a strong man to extend and retract his arm; the earth received this water as quickly as a drop of oil falling on hot sand, otherwise, it would form a vast ocean. The Buddha told the Bhikkhus (比丘): 'The rain that is falling in Jetavana (祇洹精舍) now is the same throughout Jambudvīpa (閻浮提). You may go out and bathe in it; this is the last rain of equality.' The Bhikkhus immediately went out and bathed naked in the rain.

At that time, Viśākhā sent a servant girl to tell the Buddha: 'The food is ready.' The servant girl arrived at Jetavana and saw all the Bhikkhus bathing naked, thinking: 'These are heretics, not Bhikkhus.' She returned and reported this. Viśākhā thought: 'It must be that the Bhikkhus are bathing in the open, and this foolish servant girl doesn't know and thinks they are heretics.' So she sent another message: 'Go to the gate of Jetavana and chant this: 'The food is ready, may the Holy One know the time.'' The servant girl immediately went to the gate of Jetavana, intending to chant as instructed; at that time, the Bhikkhus had finished bathing and returned to their rooms, and she didn't see anyone, thinking: 'It was full of heretics just now, but now they are gone.' She returned and reported this. Viśākhā thought: 'It must be that the Bhikkhus have finished bathing and are resting.' She sent another message: 'You may enter the gate and chant in the courtyard.' The servant girl immediately accepted the order, entered the gate of Jetavana, and chanted in the courtyard. The Buddha heard the chanting and told the Bhikkhus: 'Viśākhā has announced that the time has come, you should all put on your robes, take your bowls, and accept her invitation together.' The Bhikkhus obeyed the Buddha's command and all gathered in the assembly hall. The servant girl then stepped forward and reported to the Buddha again: 'The food is ready, may the Holy One know the time.' The Buddha said: 'You may go first, we will follow soon.' Then the World Honored One, in the time it takes for a strong man to extend and retract his arm, disappeared with the Bhikkhus from the assembly hall.

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講堂，踴出毗舍佉所敷座上，衣服不濕。毗舍佉見佛及僧忽然在座，衣服不濕，作是念：「我得善利，供養如是聖師及聖弟子，天雨洪注，而衣服不濕。」歡喜踴躍，種種美食手自下之。食畢行水，叉手合掌，在一面立，白佛言：「愿世尊與我願！」佛告毗舍佉：「佛於世間，諸愿永離。」毗舍佉復白言：「愿佛與我清凈可得之愿。」佛言：「大善！」毗舍佉白佛言：「世尊！我晨朝遣婢白食具已辦，見諸比丘皆裸形浴，便還語我祇洹中盡諸外道，無有比丘。世尊！云何比丘于和尚、阿阇梨前裸形浴？愿佛聽諸比丘畜雨浴衣，我當盡命供給舍衛城諸比丘雨浴衣。」又言：「我近小緣至阿夷羅河，見諸比丘尼在於河中，裸形洗浴。時人見之，咸形笑言：『女人著衣，猶尚無好，況出家人，而裸形體。』愿佛亦聽諸比丘尼畜水浴衣，我亦盡命供給舍衛城諸比丘尼水浴衣。」又言：「佛說有三種病：一種，得藥、不得藥死；二種，得藥、不得藥差；三種，得藥差，不得藥死。愿聽諸比丘服諸藥，我亦盡命供給舍衛城諸比丘藥。」又言：「佛說三種病：一種，得隨病食、不得隨病食死；二種，得隨病食、不得隨病食活；三種，得隨病食活，不得隨病食死。愿聽諸比丘食隨病食，我亦盡命供給舍衛城諸比丘隨病食。」又言：「看

【現代漢語翻譯】 現代漢語譯本： 在講堂里，毗舍佉（Vishakha，人名）所鋪設的座位上，忽然涌現出佛陀和僧眾，他們的衣服都沒有濕。毗舍佉看到佛陀和僧眾忽然出現在座位上，衣服也沒有濕，心中想：『我真是獲得了極大的福報，能夠供養如此聖明的導師和聖弟子，即使天降大雨，他們的衣服也不會濕。』她歡喜踴躍，親自用手佈施各種美食。 用餐完畢后，僧眾行凈水儀式，毗舍佉叉手合掌，站在一旁，對佛陀說：『愿世尊能夠答應我的請求！』佛陀告訴毗舍佉：『佛陀對於世間的一切願望都已經永遠斷絕了。』毗舍佉再次說道：『愿佛陀能夠答應我一個清凈而且可以實現的願望。』佛陀說：『很好！』 毗舍佉對佛陀說：『世尊！我早上派婢女去告知齋飯已經準備好了，（婢女）看見眾比丘都裸著身體洗澡，回來告訴我祇洹精舍（Jetavana Vihara）里住的都是外道，沒有比丘。世尊！怎麼能讓比丘在和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）面前裸著身體洗澡呢？愿佛陀允許眾比丘擁有雨浴衣（varshatika-sati，雨季洗浴時遮蔽身體的衣服），我願意盡我一生來供給舍衛城（Sravasti）所有比丘的雨浴衣。』 她又說：『我最近因為一些小事去了阿夷羅河（Ajiravati River），看見眾比丘尼在河中裸著身體洗澡。當時的人們看見了，都嘲笑說：『女人穿著衣服，尚且不夠好，更何況是出家人，竟然裸露身體。』愿佛陀也允許眾比丘尼擁有水浴衣（udakasatika，平時洗浴時遮蔽身體的衣服），我也願意盡我一生來供給舍衛城所有比丘尼的水浴衣。』 她又說：『佛陀說過有三種病：一種是，無論得到藥物還是得不到藥物都會死；一種是，無論得到藥物還是得不到藥物都會痊癒；一種是，得到藥物會痊癒，得不到藥物會死。愿佛陀允許眾比丘服用各種藥物，我也願意盡我一生來供給舍衛城所有比丘的藥物。』 她又說：『佛陀說過有三種病：一種是，無論得到適合病情的食物還是得不到適合病情的食物都會死；一種是，無論得到適合病情的食物還是得不到適合病情的食物都會活；一種是，得到適合病情的食物會活，得不到適合病情的食物會死。愿佛陀允許眾比丘食用適合病情的食物，我也願意盡我一生來供給舍衛城所有比丘的隨病食。』 她又說：『看護』

【English Translation】 English version: In the lecture hall, the Buddha and the Sangha (monastic community) suddenly appeared on the seat arranged by Vishakha (a proper noun, a person's name), and their clothes were not wet. Vishakha saw the Buddha and the Sangha suddenly appear on the seat, and their clothes were not wet, and she thought: 'I have obtained great merit, to be able to offer to such a wise teacher and holy disciples, even if it rains heavily, their clothes will not get wet.' She rejoiced and personally offered various delicious foods. After the meal, the Sangha performed the water purification ritual, Vishakha folded her hands and stood aside, and said to the Buddha: 'May the World Honored One grant my request!' The Buddha told Vishakha: 'The Buddha has forever abandoned all desires in the world.' Vishakha said again: 'May the Buddha grant me a pure and attainable wish.' The Buddha said: 'Very good!' Vishakha said to the Buddha: 'World Honored One! This morning I sent a servant to inform that the meal was ready, (the servant) saw all the Bhikkhus (monks) bathing naked, and came back to tell me that all those living in Jetavana Vihara (a monastery) are heretics, not Bhikkhus. World Honored One! How can Bhikkhus bathe naked in front of their Upadhyaya (preceptor) and Acharya (teacher)? May the Buddha allow the Bhikkhus to have rain-bathing cloths (varshatika-sati, clothes to cover the body when bathing during the rainy season), I am willing to provide rain-bathing cloths for all the Bhikkhus in Sravasti (a city) for the rest of my life.' She also said: 'Recently I went to the Ajiravati River (a river's name) for some small matters, and saw the Bhikkhunis (nuns) bathing naked in the river. The people at that time saw it and laughed, saying: 'Women wearing clothes are still not good enough, let alone renunciants, who are exposing their bodies.' May the Buddha also allow the Bhikkhunis to have water-bathing cloths (udakasatika, clothes to cover the body when bathing normally), and I am also willing to provide water-bathing cloths for all the Bhikkhunis in Sravasti for the rest of my life.' She also said: 'The Buddha said that there are three kinds of diseases: one is that whether one gets medicine or not, one will die; one is that whether one gets medicine or not, one will recover; one is that if one gets medicine, one will recover, and if one does not get medicine, one will die. May the Buddha allow the Bhikkhus to take various medicines, and I am also willing to provide medicines for all the Bhikkhus in Sravasti for the rest of my life.' She also said: 'The Buddha said that there are three kinds of diseases: one is that whether one gets food suitable for the disease or not, one will die; one is that whether one gets food suitable for the disease or not, one will live; one is that if one gets food suitable for the disease, one will live, and if one does not get food suitable for the disease, one will die. May the Buddha allow the Bhikkhus to eat food suitable for the disease, and I am also willing to provide food suitable for the disease for all the Bhikkhus in Sravasti for the rest of my life.' She also said: 'Taking care of'

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病人若乞食，則有所廢。愿聽諸比丘受看病人食，我亦盡命供給舍衛城看病人食。」又言：「客來比丘行路疲極，始至不知何處乞食？愿聽諸比丘受我客比丘食，令息疲極知乞食處；我亦盡命供給舍衛城客比丘食。」又言：「若有遠行比丘入村乞食，便不及伴，至迥道中，或遇八月賊、或失道徑。愿聽遠行比丘受我遠行食，我亦盡命供給舍衛城遠行比丘食。」又言：「我聞世尊聽阿那頻頭國諸比丘食粥。愿聽諸比丘受我粥，我亦盡命供給舍衛城諸比丘粥。」又白佛言：「愿世尊受我盡命衣食、湯藥。」

佛問毗舍佉：「汝見何義利，索是九愿？」答言：「此國當有諸方比丘來問訊世尊，若云彼處某甲比丘命過得須陀洹、斯陀含、阿那含、阿羅漢，我當問之：『彼比丘曾來此不？』答言：『曾來。』我作是念：『彼比丘必曾受我乃至一種供養，便生歡喜，增益善根。』」於是世尊語毗舍佉：「聽汝八愿，一愿不可得。」

時毗舍佉取小床于佛前坐，佛為說隨喜偈：

「歡喜施飲食，　　佛及聖弟子， 　設福破慳貪，　　受報常欣樂； 　生天壽命長，　　還此離染塵， 　行法之大果，　　長處凈天樂。」

爾時世尊，更為說種種妙法，示教利喜，還祇洹，集諸比丘，贊少欲知足、贊戒、贊持戒

【現代漢語翻譯】 現代漢語譯本： 『如果病人去乞討食物，就會耽誤治療。我希望允許眾比丘接受為病人提供的食物，我也願意盡我所能，在舍衛城（Śrāvastī）[地名，古印度城市] 供給看護病人的食物。』她又說：『遠道而來的比丘，長途跋涉非常疲憊，剛到這裡不知道在哪裡乞討食物。我希望允許眾比丘接受我提供的款待遠來比丘的食物，讓他們休息恢復體力，知道哪裡可以乞討食物；我也願意盡我所能，在舍衛城供給款待遠來比丘的食物。』她又說：『如果有遠行的比丘進入村莊乞討食物，就會趕不上同伴，在偏遠道路上，可能會遇到盜賊，或者迷路。我希望允許遠行比丘接受我提供的遠行食物，我也願意盡我所能，在舍衛城供給遠行比丘的食物。』她又說：『我聽說世尊允許阿那頻頭國（Anāthapindika）[人名，著名佛教護法] 的眾比丘食用粥。我希望允許眾比丘接受我提供的粥，我也願意盡我所能，在舍衛城供給眾比丘粥。』她又對佛說：『希望世尊接受我終身供養的衣物、食物和湯藥。』 佛陀問毗舍佉（Viśākhā）[人名，女居士]：『你看到什麼利益，才提出這九個願望？』她回答說：『這個國家將來會有各地的比丘前來拜訪世尊，如果有人說某處的某位比丘去世了，證得了須陀洹（Srotāpanna）[佛教果位，預流果]、斯陀含（Sakṛdāgāmin）[佛教果位，一來果]、阿那含（Anāgāmin）[佛教果位，不還果]、阿羅漢（Arhat）[佛教果位，無學果]，我就會問他們：『那位比丘曾經來過這裡嗎？』如果他們回答說：『曾經來過。』我就會這樣想：『那位比丘一定曾經接受過我哪怕是一種供養，因此心生歡喜，增長了善根。』於是世尊對毗舍佉說：『允許你八個願望，有一個願望是不能答應的。』 當時，毗舍佉取來小床在佛陀面前坐下，佛陀為她說隨喜偈： 『歡喜佈施飲食， 佛陀及聖弟子， 設福破慳貪， 受報常欣樂； 生天壽命長， 還此離染塵， 行法之大果， 長處凈天樂。』 當時世尊，更為她說種種微妙的佛法，開示教導，使她受益而心生歡喜，然後返回祇洹（Jetavana）[地名，著名佛教寺院]，召集眾比丘，讚歎少欲知足，讚歎戒律，讚歎持戒。

【English Translation】 English version: 'If a sick person goes begging for food, it will delay their treatment. I wish to be allowed to provide food for the monks who are caring for the sick, and I am willing to do my best to supply food for those caring for the sick in Śrāvastī [place name, ancient Indian city].' She also said, 'Monks who come from afar are very tired from their long journeys. When they first arrive, they don't know where to beg for food. I wish to be allowed to provide food for the monks who are my guests, so that they can rest and recover their strength, and know where to beg for food. I am also willing to do my best to supply food for guest monks in Śrāvastī.' She also said, 'If a traveling monk enters a village to beg for food, they will not be able to keep up with their companions. On remote roads, they may encounter thieves or get lost. I wish to be allowed to provide travel food for traveling monks, and I am willing to do my best to supply food for traveling monks in Śrāvastī.' She also said, 'I have heard that the World Honored One allows the monks of Anāthapindika [person name, famous Buddhist protector] to eat porridge. I wish to be allowed to provide porridge for the monks, and I am willing to do my best to supply porridge for the monks in Śrāvastī.' She also said to the Buddha, 'I hope the World Honored One will accept my lifelong offerings of clothing, food, and medicine.' The Buddha asked Viśākhā [person name, female lay disciple], 'What benefit do you see in making these nine requests?' She replied, 'In the future, monks from various places will come to this country to visit the World Honored One. If someone says that a certain monk in a certain place has passed away and attained Srotāpanna [Buddhist stage, stream-enterer], Sakṛdāgāmin [Buddhist stage, once-returner], Anāgāmin [Buddhist stage, non-returner], or Arhat [Buddhist stage, liberated being], I will ask them, 'Has that monk ever been here?' If they answer, 'Yes, they have.' I will think, 'That monk must have received even one offering from me, and therefore felt joy and increased their good roots.' Then the World Honored One said to Viśākhā, 'I grant you eight wishes, but one wish cannot be granted.' At that time, Viśākhā took a small seat and sat in front of the Buddha. The Buddha spoke a verse of rejoicing for her: 'Joyfully giving food and drink, To the Buddha and his holy disciples, Establishing blessings and breaking greed, Receiving rewards, always joyful; Born in heaven with long life, Returning here, free from defilement, The great fruit of practicing the Dharma, Forever dwelling in the pure joy of heaven.' At that time, the World Honored One further spoke various wonderful Dharma teachings to her, instructing and guiding her, causing her to benefit and rejoice. Then he returned to Jetavana [place name, famous Buddhist monastery], gathered the monks, and praised contentment with little desire, praised the precepts, and praised upholding the precepts.

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已，告諸比丘：「從今聽諸比丘受雨浴衣，諸比丘尼受水浴衣，受隨病藥、隨病食、看病人食、客比丘食、遠行比丘食及粥。」

時諸比丘作是念：「佛聽我等畜雨浴衣」便常乞畜，不受持、不施人、不凈施，擔重、擔衣行。諸比丘見，問言：「汝不聞佛制畜長衣耶？」答言：「佛雖有制，而聽畜雨浴衣。」諸比丘又問：「汝等常畜雨浴衣，不受持、不施人、不凈施耶？」答言：「如是！」諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，春餘一月，應求雨浴衣，余半月應持。若未至一月求，先半月持，尼薩耆波逸提。」

雨浴衣者：雨浴時用，夏浴時亦用。

若至春餘一月，先有許施雨浴衣者，知識比丘應為往語言：「今是縫染作雨浴衣時。」若得者善；若不得，應更為語：「諸處皆已縫染作雨浴衣。」若得者善；若不得，復應為語：「汝先許與某比丘雨浴衣，今正是時。」若得者善；若不得，彼比丘應更余處乞，畜至八月半，百三十五日持。若過此，不作余衣、不受持、不施人、不凈施，突吉羅。

沙彌，突吉羅(十七竟)。

佛

【現代漢語翻譯】 現代漢語譯本 佛陀告訴眾比丘：『從今以後，允許諸位比丘接受雨浴衣，諸位比丘尼接受水浴衣，接受隨病之藥、隨病之食物、看護病人者之食物、客比丘之食物、遠行比丘之食物以及粥。』

當時，諸位比丘心想：『佛陀允許我們儲蓄雨浴衣』，便經常乞求儲蓄，不作受持、不佈施他人、不清凈佈施，負重、負擔衣物而行。諸位比丘看見，問道：『你們沒聽說佛陀禁止儲蓄長衣嗎？』回答說：『佛陀雖有禁止，但允許儲蓄雨浴衣。』諸位比丘又問：『你們經常儲蓄雨浴衣，不作受持、不佈施他人、不清凈佈施嗎？』回答說：『是的！』諸位長老比丘種種呵責，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問諸位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴諸位比丘：『爲了十種利益，為諸位比丘制定戒律，從今以後，這條戒律應當這樣說：』

『如果比丘，在春季剩餘一個月時，應當尋求雨浴衣，剩餘半個月時應當持有。如果未到剩餘一個月時就尋求，先於剩餘半個月時就持有，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』

雨浴衣：雨天沐浴時使用，夏天沐浴時也使用。

如果到了春季剩餘一個月時，先前有人答應佈施雨浴衣，相識的比丘應當前去告訴他說：『現在是縫製染色製作雨浴衣的時候了。』如果得到就好；如果得不到，應當再次告訴他說：『各處都已經縫製染色製作雨浴衣了。』如果得到就好；如果得不到，又應當告訴他說：『你先前答應給某位比丘雨浴衣，現在正是時候。』如果得到就好；如果得不到，那位比丘應當再去其他地方乞求，儲蓄到八個半月，一百三十五天持有。如果超過這個期限，不製作其他衣服、不作受持、不佈施他人、不清凈佈施，犯突吉羅（Dukkata，惡作）。

沙彌（Sramanera，沙彌），犯突吉羅（Dukkata，惡作）。（十七竟）

佛

【English Translation】 English version The Buddha then addressed the Bhikkhus, saying: 'From now on, I allow the Bhikkhus to receive rain-bathing robes, the Bhikkhunis to receive water-bathing robes, to receive medicine for illnesses, food suitable for illnesses, food for those caring for the sick, food for visiting Bhikkhus, food for Bhikkhus traveling far away, and congee.'

At that time, the Bhikkhus thought: 'The Buddha allows us to store rain-bathing robes,' and they often begged and stored them, without using them, without giving them away, and without making pure offerings. They carried heavy loads and walked with burdens of robes. When other Bhikkhus saw this, they asked: 'Have you not heard that the Buddha has forbidden the storing of long robes?' They replied: 'Although the Buddha has forbidden it, he allows the storing of rain-bathing robes.' The Bhikkhus then asked: 'Do you often store rain-bathing robes, without using them, without giving them away, and without making pure offerings?' They replied: 'Yes!' The elder Bhikkhus scolded them in various ways and reported this matter to the Buddha. The Buddha gathered the Sangha of Bhikkhus because of this matter and asked the Bhikkhus: 'Is it true that you have done this?' They replied: 'It is true, O Blessed One!' After scolding them in various ways, the Buddha told the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows:'

'If a Bhikkhu, one month before the end of spring, should seek a rain-bathing robe, and should hold it for the remaining half-month. If he seeks it before one month remains, and holds it before half a month remains, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'

A rain-bathing robe: used when bathing in the rain, and also used when bathing in the summer.

If, when one month remains of spring, someone has previously promised to give a rain-bathing robe, a Bhikkhu who knows him should go and tell him: 'Now is the time to sew, dye, and make a rain-bathing robe.' If he obtains it, that is good; if he does not obtain it, he should tell him again: 'Everywhere else they have already sewn, dyed, and made rain-bathing robes.' If he obtains it, that is good; if he does not obtain it, he should tell him again: 'You previously promised to give a rain-bathing robe to a certain Bhikkhu, now is the time.' If he obtains it, that is good; if he does not obtain it, that Bhikkhu should beg elsewhere, and store it for eight and a half months, holding it for one hundred and thirty-five days. If he exceeds this time, without making another robe, without using it, without giving it away, and without making pure offerings, it is a Dukkata (an offense of wrong-doing).'

A Sramanera (novice monk), commits a Dukkata (an offense of wrong-doing). (End of seventeen)

Buddha

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在舍衛城。爾時六群比丘到估客村，估客言：「長老住此安居，我等行還，當施安居物。」六群比丘言：「欲令我住，便可施我。我安居中作衣，安居竟著，問訊佛。」估客共議：「我等先施安居物，比丘當住；家中大小，得聞法言，受八分戒，凈身口意。」便斂物與之，然後乃行。

時六群比丘得安居施物，估客去後，便至余處。時諸估客得利還歸，語家人言：「我先雖施諸比丘安居物，今既得利安隱來還，當更供養，汝等安意聽法。」家人答言：「諸比丘，行后便去。」諸估客更于近處，請諸比丘。諸比丘答言：「汝可供養先所請者，我等不得受汝供養。」時諸估客便瞋恚言：「我本自施住此安居，受物而去與偷何異？」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今不聽於安居內受安居施，犯者突吉羅！」

爾時波斯匿王邊境有賊，違乙師達多、富蘭那往討伐之。二人共議：「我等今行，或能沒命，當共出物，供養比丘。」即持財物，詣比丘所，語言：「我今討賊，恐不得還，以此物施，愿為受之。」諸比丘作是念：「世尊不聽我等安居內受安居施。」不知云何？以是白佛。佛以是事集比丘僧，問阿

【現代漢語翻譯】 現代漢語譯本 在舍衛城。當時，六群比丘（指行為不端的比丘團體）來到估客村，估客們說：『長老們留在這裡安居（雨季的閉關修行），我們回來后，會供養安居所需的物品。』六群比丘說：『如果你們想讓我們留下，現在就可以供養我們。我們可以在安居期間做衣服，安居結束后穿上，去問候佛陀。』估客們商議說：『我們先供養安居的物品，比丘們就會留下；家中的老老少少，就能聽聞佛法，受持八關齋戒，凈化身口意。』於是他們收集物品供養了比丘，然後才離開。 當時，六群比丘得到安居的供養物品后，估客們離開后，他們就去了別的地方。後來，估客們獲利返回，告訴家人說：『我先前雖然供養了比丘們安居的物品，現在既然獲利平安回來，應當再次供養，你們安心聽法。』家人回答說：『那些比丘，在你們走後就離開了。』估客們又在附近的地方，邀請其他的比丘。那些比丘回答說：『你們應該供養先前邀請的比丘，我們不能接受你們的供養。』當時，估客們便生氣地說：『我們本來是供養他們留在這裡安居的，接受了物品卻離開，這和偷盜有什麼區別？』各位長老比丘聽說了這件事，種種呵責六群比丘，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責他們后，告訴各位比丘：『從今以後，不允許在安居期間接受安居的供養，違犯者犯突吉羅（一種輕罪）！』 當時，波斯匿王（Kosala國王）的邊境有盜賊，違乙師達多（Viyutasdatta）和富蘭那（Purana）前去討伐。兩人商議說：『我們現在前去，或許會喪命，應當共同拿出財物，供養比丘。』於是拿著財物，到比丘那裡，說道：『我們現在去討伐盜賊，恐怕不能回來，用這些財物供養，希望你們接受。』各位比丘心想：『世尊不允許我們安居期間接受安居的供養。』不知道該怎麼辦？於是將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問阿

【English Translation】 English version In Shravasti. At that time, the group of six monks (a group of monks known for their misconduct) went to a merchant village. The merchants said, 'Venerable elders, stay here for the rainy season retreat (Vassa), and when we return, we will offer you the necessities for the retreat.' The group of six monks said, 'If you want us to stay, you can offer us now. We can make robes during the retreat, wear them after the retreat, and go to greet the Buddha.' The merchants discussed, 'Let's offer the items for the retreat first, and the monks will stay; the whole family, young and old, will be able to hear the Dharma, observe the eight precepts, and purify their body, speech, and mind.' So they collected items and offered them to the monks, and then they left. At that time, after the group of six monks received the offerings for the retreat, they went to another place after the merchants left. Later, the merchants returned with profit and told their families, 'Although we offered the monks the items for the retreat earlier, now that we have returned safely with profit, we should offer again, and you can listen to the Dharma peacefully.' The family members replied, 'Those monks left after you left.' The merchants then invited other monks in a nearby place. Those monks replied, 'You should offer to the monks you invited earlier; we cannot accept your offerings.' At that time, the merchants became angry and said, 'We originally offered them to stay here for the retreat, but they accepted the items and left. How is this different from stealing?' The elder monks heard about this and scolded the group of six monks in various ways, and reported the matter to the Buddha. The Buddha gathered the monastic community because of this matter and asked the group of six monks, 'Did you really do this?' They replied, 'Indeed, World Honored One!' After the Buddha scolded them in various ways, he told the monks, 'From now on, it is not allowed to accept offerings for the retreat during the retreat period; whoever violates this will commit a Dukkhata (a minor offense)!' At that time, there were thieves on the border of King Pasenadi (King of Kosala), and Viyutasdatta and Purana went to suppress them. The two discussed, 'We are going now, and we may lose our lives. We should take out our wealth together and offer it to the monks.' So they took their wealth and went to the monks, saying, 'We are going to suppress the thieves now, and we may not be able to return. We offer these items, and we hope you will accept them.' The monks thought, 'The World Honored One does not allow us to accept offerings for the retreat during the retreat period.' What should we do? So they reported the matter to the Buddha. The Buddha gathered the monastic community because of this matter and asked A

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難言：「自恣余幾日。」答言：「餘十日。」佛種種贊少欲知足、贊戒贊、持戒已，告諸比丘：「從今聽諸比丘前後安居，未至自恣十日，受急施衣。」

佛既聽受急施衣，諸比丘便常畜，不受持、不施人、不凈施、檐重、檐衣處處遊行。諸長老比丘見，問言：「汝不聞佛制畜長衣耶？」答言：「佛雖有制，而聽受急施衣。」諸比丘又問：「汝等常畜急施衣，不受持、不施人、不凈施耶？」答言：「如是！」諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今不聽常畜急施衣，不受持、不施人、不凈施；聽至衣時。」

既聽至衣時，諸比丘猶過衣時畜，長老比丘以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，前後安居，十日未至自恣，得急施衣；若須應受，乃至衣時。若過，尼薩耆波逸提。」

急施衣者：若軍行、若垂產婦，如是等急時施；過時，不復施。

衣時者：受迦絺那衣時。舍迦絺那衣已，名非衣時。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅

【現代漢語翻譯】 現代漢語譯本 難言（Nanda）：『自恣日還剩下幾天？』回答說：『還剩下十天。』佛陀種種讚歎少欲知足，讚歎戒律，讚歎持戒之後，告訴各位比丘（bhikkhu）：『從今以後允許各位比丘前後安居，在自恣日到來之前的十天，接受緊急佈施的衣服。』

佛陀既然允許接受緊急佈施的衣服，各位比丘便經常儲存，不接受、不佈施給他人、不清凈地佈施，負擔沉重，到處攜帶衣服。各位長老比丘看見了，問道：『你們沒聽說佛陀禁止儲存過多的衣服嗎？』回答說：『佛陀雖然有禁止，但是允許接受緊急佈施的衣服。』各位比丘又問：『你們經常儲存緊急佈施的衣服，不接受、不佈施給他人、不清凈地佈施嗎？』回答說：『是的！』各位長老比丘種種呵責，把這件事稟告佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此。世尊（Bhagavan）！』佛陀種種呵責之後，告訴各位比丘：『從今以後不允許經常儲存緊急佈施的衣服，不接受、不佈施給他人、不清凈地佈施；允許到衣時再接受。』

既然允許到衣時再接受，各位比丘仍然超過衣時儲存，長老比丘把這件事稟告佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴各位比丘：『因為十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，前後安居，在自恣日到來之前的十天，得到緊急佈施的衣服；如果需要應該接受，直到衣時。如果超過，犯尼薩耆波逸提（Nissaggiya Pacittiya）。』

緊急佈施的衣服：如果是軍隊行軍、或者臨產的婦女，像這樣緊急的時候佈施；過了這個時間，不再佈施。

衣時：接受迦絺那衣（Kathina）的時候。捨棄迦絺那衣之後，稱為非衣時。

比丘尼（Bhikkhuni）也像這樣。式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika），犯突吉羅（Dukkata）。

【English Translation】 English version Nanda: 'How many days are left until the Pavarana?' He replied: 'Ten days are left.' The Buddha praised contentment with little, praised the precepts, and after praising the upholding of the precepts, he told the bhikkhus (bhikkhu): 'From now on, I allow the bhikkhus to dwell in retreat before and after the rainy season, and to accept urgently offered robes ten days before the Pavarana.'

Since the Buddha allowed the acceptance of urgently offered robes, the bhikkhus often stored them, not accepting them properly, not giving them to others, not offering them purely, bearing heavy burdens, and carrying robes everywhere. The elder bhikkhus saw this and asked: 'Have you not heard that the Buddha has forbidden the storing of extra robes?' They replied: 'Although the Buddha has forbidden it, he allows the acceptance of urgently offered robes.' The bhikkhus further asked: 'Do you often store urgently offered robes, not accepting them properly, not giving them to others, not offering them purely?' They replied: 'Yes!' The elder bhikkhus rebuked them in various ways and reported this matter to the Buddha. The Buddha gathered the Sangha (community) of bhikkhus because of this matter and asked the bhikkhus: 'Is this really what you have done?' They replied: 'Indeed, it is, Bhagavan (Bhagavan)!' After rebuking them in various ways, the Buddha told the bhikkhus: 'From now on, I do not allow the constant storing of urgently offered robes, not accepting them properly, not giving them to others, not offering them purely; I allow it until the robe season.'

Since he allowed it until the robe season, the bhikkhus still stored them beyond the robe season, and the elder bhikkhus reported this matter to the Buddha. The Buddha gathered the Sangha of bhikkhus because of this matter and asked the bhikkhus: 'Is this really what you have done?' They replied: 'Indeed, it is, Bhagavan!' After rebuking them in various ways, the Buddha told the bhikkhus: 'For the sake of ten benefits, I establish a precept for the bhikkhus, and from now on, this precept should be stated as follows:'

'If a bhikkhu, dwelling in retreat before and after the rainy season, receives an urgently offered robe ten days before the Pavarana; if needed, he should accept it, until the robe season. If he keeps it beyond that, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).'

Urgently offered robes: If it is offered during an army march or by a woman about to give birth, such as in urgent situations; after this time, it is no longer offered.

Robe season: The time for accepting the Kathina (Kathina) robe. After abandoning the Kathina robe, it is called the non-robe season.

The bhikkhuni (Bhikkhuni) is also like this. The siksamana (Siksamana), sramanera (Sramanera), and sramanerika (Sramanerika) commit a dukkata (Dukkata).

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(十八竟)。

佛在舍衛城。爾時跋難陀從一估客非時乞缽，語言：「我今須缽，可以見與。」答言：「大德小待！今諸估客會，若不及者，罰金錢五百。」跋難陀言：「我聞汝精進供給行道，而今云何舍功德業，先於俗事？」估客聞已，作是念：「正使被罰，要當先施。」便為買缽與之乃往，遂不及期。眾人見已，皆言：「應罰！」估客言：「我不以私，違眾人制。沙門從我乞缽，不能得舍，故不及耳！」不信樂佛法者皆言：「為一沙門，公違眾制，正應苦罰！」即便罰之。

估客既被罰已，便瞋恚言：「沙門釋子不知時宜，小待不肯，使我被罰。」諸人種種譏呵：「此輩沙門常說知時、少欲知足；而今非時，強從人乞。無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，問諸比丘：「于意云何，缽無綴是缽不？」答言：「是！」復問：「一綴，乃至五綴，是缽不？」答言：「是！」告諸比丘：「無綴、一綴，乃至四綴是缽；五綴，非缽。以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，缽未滿五綴，更乞新缽，為好故，尼薩耆波逸提。」

是缽應僧中舍，僧應取眾中最下缽與之

【現代漢語翻譯】 現代漢語譯本： （十八竟）。

佛陀在舍衛城。當時，跋難陀（Bānántuó，一位比丘的名字）在不適當的時間向一位商人乞討缽，說道：『我現在需要一個缽，可以給我嗎？』商人回答說：『大德，請稍等！現在各位商人正在聚會，如果遲到，會被罰款五百金錢。』跋難陀說：『我聽說你精進地供給修行，而現在為什麼捨棄功德事業，先處理世俗事務呢？』商人聽后，心想：『即使被罰款，也要先佈施。』於是為他買了缽給他，然後才去聚會，結果遲到了。眾人看到后，都說：『應該罰款！』商人說：『我不是因為私事，才違反大家的規定。這位沙門向我乞討缽，我不能不給，所以才遲到的！』不信奉佛法的人都說：『爲了一個沙門，公然違反大家的規定，理應重罰！』於是就罰了他。

商人被罰款后，便生氣地說：『沙門釋子（Shāmén Shìzǐ，對佛教出家人的稱呼）不知時宜，稍等片刻都不肯，害我被罰款。』眾人紛紛譏諷：『這些沙門常常說知時、少欲知足；而現在卻在不適當的時間，強行向人乞討。沒有沙門的德行，破壞沙門的規矩！』各位長老比丘聽了，紛紛呵斥，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵斥之後，問各位比丘：『你們認為怎麼樣，沒有補綴的缽是缽嗎？』回答說：『是！』又問：『一個補綴，乃至五個補綴，是缽嗎？』回答說：『是！』佛陀告訴各位比丘：『沒有補綴、一個補綴，乃至四個補綴是缽；五個補綴，就不是缽了。因為有十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說：

『如果比丘，缽還沒有滿五個補綴，又去乞討新的缽，爲了更好的緣故，犯尼薩耆波逸提（Nísàqí bōyìtí，一種罪名）。』

這個缽應該在僧眾中捨棄，僧眾應該拿一個最差的缽給他。

【English Translation】 English version: (End of the Eighteenth).

The Buddha was in Śrāvastī (Shèwèichéng, a major city in ancient India). At that time, Bānántuó (Bānántuó, name of a Bhikkhu) begged for a bowl from a merchant at an inappropriate time, saying, 'I need a bowl now, can you give me one?' The merchant replied, 'Venerable Sir, please wait a moment! Now the merchants are gathering, and if I am late, I will be fined five hundred gold coins.' Bānántuó said, 'I heard that you diligently provide for the practice of the Way, but now why do you abandon meritorious deeds and attend to worldly affairs first?' Upon hearing this, the merchant thought, 'Even if I am fined, I must give alms first.' So he bought a bowl for him and then went to the gathering, but he was late. When the crowd saw this, they all said, 'He should be fined!' The merchant said, 'I did not violate the rules for personal reasons. This Śrāmaṇa (Shāmén, a wandering ascetic or religious mendicant) begged me for a bowl, and I could not refuse, so I was late!' Those who did not believe in the Buddha's Dharma all said, 'For the sake of a Śrāmaṇa, he publicly violated the rules, he should be severely punished!' So they fined him.

After the merchant was fined, he said angrily, 'The Śrāmaṇa Śākyaputra (Shāmén Shìzǐ, a term for Buddhist monks) does not know the proper time, and would not wait even a moment, causing me to be fined.' The people ridiculed him in various ways, 'These Śrāmaṇas often say they know the time, have few desires, and are content; but now they are begging from people at inappropriate times. They have no conduct of a Śrāmaṇa, and they break the rules of a Śrāmaṇa!' The elder Bhikkhus (Bǐqiū, Buddhist monks) heard this and rebuked them in various ways, and reported the matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (Sēng, the Buddhist monastic community) because of this matter, and asked Bānántuó, 'Is this really what you did?' He replied, 'It is true, World Honored One!' After the Buddha rebuked him in various ways, he asked the Bhikkhus, 'What do you think, is a bowl without patches a bowl?' They replied, 'It is!' He asked again, 'Is a bowl with one patch, or even five patches, a bowl?' They replied, 'It is!' The Buddha told the Bhikkhus, 'A bowl without patches, with one patch, or even four patches is a bowl; a bowl with five patches is not a bowl. Because of the ten benefits, I establish a precept for the Bhikkhus, from now on this precept should be stated as follows:

'If a Bhikkhu, whose bowl has not yet reached five patches, begs for a new bowl, for the sake of having a better one, commits a Nissaggiya Pācittiya (Nísàqí bōyìtí, a type of offense).'

This bowl should be relinquished in the Sangha, and the Sangha should give him the worst bowl among them.

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，語言：「汝受是缽乃至破，是法應爾。」

缽有三種：鐵缽、蘇摩缽、瓦缽。復有三種：上中下。上者，受三缽他飯，除羹菜；下者，受一缽他飯，除羹菜；中者，上下之中。

為好者：求牢、求勝。

若已有無綴缽，乃至四綴缽；更乞無綴，至四綴，得者，皆尼薩耆波逸提。

若已有無綴缽，乃至四綴缽，更乞五綴缽，得者，皆突吉羅。

應僧中舍者：所得新缽，應舍與眾僧，不得舍與一二三人。

舍法，應到僧中，白言：「大德僧聽！我某甲比丘，有缽未滿五綴，更乞新缽，犯捨墮，今舍與僧。白如是。」

僧應白二羯磨，差知法比丘，于僧中行之。一比丘唱言：「大德僧聽！此某甲比丘，缽未滿五綴，更乞新缽，今舍與僧。僧今差某甲比丘，作行缽人。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘，缽未滿五綴，更乞新缽，今舍與僧。僧今差某甲比丘，作行缽人。誰諸長老忍，默然；不忍者，說。僧已差某甲比丘作行缽人竟；僧忍，默然故。是事如是持。」

是比丘應唱，使諸比丘各持缽出；然後持所舍缽至上座前問：「須是缽不？」若言須，應取上座缽看，若無缽、若太大、若太小、若穿缺、若喎斜，不應與；若無五事，應與。與竟，

【現代漢語翻譯】 現代漢語譯本： 『你接受這個缽，乃至它破損，都是應該這樣的。』

缽有三種：鐵缽、蘇摩缽（Soma-bowl）、瓦缽。又有三種：上等、中等、下等。上等的缽，能裝三缽他（three pathas）的飯，除去羹菜；下等的缽，能裝一缽他（one patha）的飯，除去羹菜；中等的缽，容量介於上下之間。

爲了得到好的缽：要追求堅固、追求更好的。

如果已經有了沒有補綴的缽，乃至有四個補綴的缽；又去乞求沒有補綴的，乃至四個補綴的缽，得到了，都犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。

如果已經有了沒有補綴的缽，乃至有四個補綴的缽，又去乞求有五個補綴的缽，得到了，都犯突吉羅（Dukkata，惡作）。

應當在僧團中捨棄：得到的新缽，應當舍給眾僧，不得舍給一二三人。

捨棄的方法，應當到僧團中，稟告說：『大德僧眾請聽！我某甲比丘，有的缽沒有滿五個補綴，又去乞求新的缽，犯了捨墮，現在舍給僧眾。稟告完畢。』

僧團應當進行白二羯磨（Ñatti-du-kamma，兩次決議），委派知法的比丘，在僧團中執行。一位比丘唱言：『大德僧眾請聽！這位某甲比丘，缽沒有滿五個補綴，又去乞求新的缽，現在舍給僧眾。僧眾現在委派某甲比丘，作為行缽人。如果僧眾時機已到，僧眾容忍聽取。稟告完畢。』

『大德僧眾請聽！這位某甲比丘，缽沒有滿五個補綴，又去乞求新的缽，現在舍給僧眾。僧眾現在委派某甲比丘，作為行缽人。哪位長老容忍，就默然；不容忍者，請說出來。僧眾已經委派某甲比丘作為行缽人完畢；僧眾容忍，因為默然的緣故。這件事就這樣執行。』

這位比丘應當唱言，讓各位比丘各自拿出缽；然後拿著所捨棄的缽到上座（most senior monk）前問：『需要這個缽嗎？』如果說需要，應當取上座的缽檢視，如果沒有缽、或者太大、或者太小、或者有穿孔缺損、或者歪斜，不應當給；如果沒有這五種情況，應當給。給完后，

【English Translation】 English version: 『You receive this bowl, even until it breaks, it should be so.』

There are three kinds of bowls: iron bowls, Soma-bowls (Soma-bowl), and clay bowls. There are also three kinds: superior, medium, and inferior. A superior bowl can hold three pathas of rice, excluding soup and vegetables; an inferior bowl can hold one patha of rice, excluding soup and vegetables; a medium bowl is between the superior and inferior in capacity.

To obtain a good bowl: seek a strong one, seek a better one.

If one already has a bowl without patches, or even with four patches; and further begs for a bowl without patches, up to four patches, if obtained, it is all Nissaggiya Pacittiya (Nissaggiya Pacittiya, requiring expiation and forfeiture).

If one already has a bowl without patches, or even with four patches, and further begs for a bowl with five patches, if obtained, it is all Dukkata (Dukkata, an offense).

It should be forfeited to the Sangha: the new bowl obtained should be forfeited to the Sangha, and not forfeited to one, two, or three individuals.

The method of forfeiture: one should go to the Sangha and announce: 『Venerable Sangha, please listen! I, the bhikkhu named so-and-so, have a bowl that does not have five patches, and I further begged for a new bowl, committing an offense requiring forfeiture, and now I forfeit it to the Sangha. The announcement is complete.』

The Sangha should perform a Ñatti-du-kamma (Ñatti-du-kamma, a formal act with two announcements), appointing a bhikkhu who knows the law to carry it out in the Sangha. One bhikkhu announces: 『Venerable Sangha, please listen! This bhikkhu named so-and-so has a bowl that does not have five patches, and he further begged for a new bowl, and now he forfeits it to the Sangha. The Sangha now appoints the bhikkhu named so-and-so as the distributor of bowls. If it is the Sangha's time, the Sangha tolerates listening. The announcement is complete.』

『Venerable Sangha, please listen! This bhikkhu named so-and-so has a bowl that does not have five patches, and he further begged for a new bowl, and now he forfeits it to the Sangha. The Sangha now appoints the bhikkhu named so-and-so as the distributor of bowls. Whoever among the elders tolerates it, let him be silent; whoever does not tolerate it, let him speak. The Sangha has completed the appointment of the bhikkhu named so-and-so as the distributor of bowls; the Sangha tolerates it, because of silence. This matter is carried out in this way.』

This bhikkhu should announce, causing the bhikkhus to each bring out their bowls; then, holding the forfeited bowl, go to the most senior monk (most senior monk) and ask: 『Do you need this bowl?』 If he says he needs it, one should take the senior monk's bowl and examine it, and if there is no bowl, or it is too large, or too small, or has holes or defects, or is crooked, it should not be given; if there are none of these five conditions, it should be given. After giving it,

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取上座缽行，從第二上座，乃至新受具足戒人前，亦如是。僧應取最後缽，與舍缽比丘；若行缽都無人取，聽還與之。

僧應教言：「此是汝缽，好愛護之，莫著地，莫用除糞掃，莫用盛殘宿食，莫用暖湯，莫用盛香，莫用盛藥，如是愛護；若破者，聽汝更乞。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十九竟)。

佛在舍衛城。爾時跋難陀多得諸缽，五、六日用便舉置，如是故缽處處皆有。諸長者見，問言：「誰積聚此？」有人言：「是跋難陀。」諸長者言：「沙門釋子常說少欲知足，而今無厭，收斂積聚，如販缽人。無沙門行，破沙門法！」諸長老比丘聞，種種呵責，將至佛所，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，畜長缽，至一宿，尼薩耆波逸提。」

爾時有一比丘獨得二缽，作是念：「佛不聽我畜長缽一宿。」即持一缽施余比丘，施后缽破，無缽遊行。諸比丘問言：「汝先得二缽，今何故無？」答以上事，諸比丘以是白佛。佛以是事集比丘僧，問彼比丘：「汝與他缽，幾日后缽破？」答言：「十日。」佛贊少欲知足、贊戒、贊持

【現代漢語翻譯】 現代漢語譯本： 取上座的缽進行傳遞，從第二上座開始，乃至到新受具足戒的人面前，也像這樣傳遞。僧團應該取最後一個缽，給捨棄缽的比丘；如果傳遞缽時沒有人取，允許還給他。 僧團應該教導說：『這是你的缽，好好愛護它，不要放在地上，不要用來清除糞便，不要用來盛放剩餘的食物，不要用來裝熱水，不要用來裝香料，不要用來裝藥物，像這樣愛護；如果破了，允許你再去乞討一個。』 比丘尼也像這樣。式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerī，沙彌尼），犯突吉羅（Duḥkṛta，惡作罪）。（第十九條完） 佛陀在舍衛城（Śrāvastī）的時候。當時，跋難陀（Bhallika）得到很多缽，用了五六天就丟在一邊，像這樣舊缽到處都是。一些長者看見了，問道：『是誰積聚了這些？』有人說：『是跋難陀（Bhallika）。』這些長者說：『沙門釋子（Śākya）常常說要少欲知足，而現在卻貪得無厭，收集積聚，像販賣缽的人一樣。沒有沙門的德行，破壞沙門的規矩！』一些長老比丘聽到了，種種呵責他，帶他到佛陀那裡，把這件事告訴了佛陀。佛陀因為這件事召集比丘僧團，問跋難陀（Bhallika）：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，蓄積過多的缽，過夜，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）。』 當時，有一位比丘獨自得到兩個缽，心想：『佛陀不允許我蓄積過多的缽過夜。』於是就把一個缽施捨給其他比丘，施捨之後，他的缽破了，沒有缽可以使用。各位比丘問道：『你先前有兩個缽，現在為什麼沒有了？』他回答了以上的事情，各位比丘把這件事告訴了佛陀。佛陀因為這件事召集比丘僧團，問那位比丘：『你把缽給別人之後，幾天缽破的？』回答說：『十天。』佛陀讚歎少欲知足、讚歎戒律、讚歎持戒。

【English Translation】 English version: The Saṃgha should take the senior monk's bowl and pass it on, starting from the second senior monk, and so on to those newly ordained. The Saṃgha should take the last bowl and give it to the monk who is giving up his bowl; if no one takes the bowl during the passing, it is permissible to return it to him. The Saṃgha should instruct: 'This is your bowl, take good care of it, do not put it on the ground, do not use it to remove excrement, do not use it to hold leftover food, do not use it for hot water, do not use it for incense, do not use it for medicine, take care of it in this way; if it breaks, you are allowed to beg for another one.' The Bhikkhunīs (nuns) should do likewise. A Śikṣamāṇā (probationary nun), a Śrāmaṇera (male novice), and a Śrāmaṇerī (female novice) commit a Duḥkṛta (wrongdoing). (End of the nineteenth) The Buddha was in Śrāvastī (city). At that time, Bhallika (name of a monk) obtained many bowls, used them for five or six days and then discarded them, so that old bowls were everywhere. Some elders saw them and asked: 'Who is accumulating these?' Someone said: 'It is Bhallika (name of a monk).' The elders said: 'The Śākya (Buddha's clan) ascetics often say they desire little and are content, but now they are insatiable, collecting and accumulating, like bowl merchants. They have no ascetic conduct, they violate the ascetic's rules!' Some elder monks heard this, and scolded him in various ways, and took him to the Buddha, and told the Buddha about this matter. The Buddha gathered the Saṃgha (monastic community) of monks because of this matter, and asked Bhallika (name of a monk): 'Is this true?' He replied: 'It is true, Lord!' After the Buddha scolded him in various ways, he told the monks: 'For these ten benefits, I establish a precept for the monks, from now on this precept should be recited as follows:' 'If a monk, keeps an extra bowl, overnight, it is a Nissaggiya Pācittiya (offense entailing forfeiture and expiation).' At that time, there was a monk who obtained two bowls alone, and thought: 'The Buddha does not allow me to keep an extra bowl overnight.' So he gave one bowl to another monk, after giving it away, his bowl broke, and he had no bowl to use. The monks asked: 'You had two bowls before, why do you have none now?' He replied with the above matter, the monks told the Buddha about this matter. The Buddha gathered the Saṃgha (monastic community) of monks because of this matter, and asked that monk: 'How many days after you gave the bowl away did it break?' He replied: 'Ten days.' The Buddha praised desiring little and being content, praised the precepts, and praised upholding the precepts.

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戒已，告諸比丘：「從今是戒應如是說：

「若比丘，長缽乃至十日，若過，尼薩耆波逸提。」

得二缽應問和尚、阿阇梨：「此二缽何者勝？」若和尚、阿阇梨不善分別，應各五日用，自知勝者受持，不如者與人。

沙彌，突吉羅(二十竟)。

佛在阿荼髀邑。爾時諸比丘為身作憍賒耶臥具，自作亦使人作，自擔繭亦使人擔，自煮亦使人煮。諸居士見，作是言：「我等煮繭，比丘亦爾。沙門釋子與我何異？此等常說慈忍眾生，而今親自煮繭。無沙門行，破沙門法！」

有一比丘，以成擘野蠶綿，倩諸比丘作臥具；綿少不足，便到綿家語言：「我臥具綿少，少多佈施。」彼人答言：「未有成綿。」比丘復言：「可為我作。」彼人即于比丘前煮繭，蛹動作聲。比丘教言：「按著湯中！」彼人即呵罵言：「汝常說不殺生法，而今教人殺生。無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，新憍賒耶作臥具，尼薩耆波逸提。」

憍賒耶者：蠶所作綿。

臥具者：臥褥乃至始成三振不壞，名為臥具

【現代漢語翻譯】 現代漢語譯本： 戒律制定后，佛陀告訴眾比丘：『從今以後，這條戒律應如此宣說：』 『若有比丘，蓄長缽超過十日，若超過，犯尼薩耆波逸提（捨墮）。』 若得到兩個缽，應請問和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）：『這兩個缽哪個更好？』如果和尚、阿阇梨不能很好地分辨，應各用五日，自己知道哪個好就受持哪個，不如的就送給別人。 沙彌（Sramanera，沙彌），犯突吉羅（Dukkata，惡作罪）。（二十竟） 佛陀住在阿荼髀邑（Atavi）。當時，一些比丘爲了自己製作憍賒耶（Kauseya，絲綢）臥具，自己製作也讓人制作，自己搬運蠶繭也讓人搬運，自己煮蠶繭也讓人煮。一些居士看見了，就說：『我們煮蠶繭，比丘也這樣。沙門釋子（Sramana，出家修行者，Sakya-putra，釋迦之子）和我們有什麼區別？這些人常常說慈悲忍耐眾生，而今卻親自煮蠶繭。沒有沙門的行為，破壞沙門的法規！』 有一位比丘，用已經剝開的野生蠶絲綿，請求其他比丘為他製作臥具；絲綿不夠，就到絲綿家說：『我的臥具絲綿不夠，請多少佈施一些。』那人回答說：『沒有成綿。』比丘又說：『可以為我製作。』那人就在比丘面前煮蠶繭，蠶蛹動作發出聲音。比丘教他說：『按到湯中！』那人就呵斥謾罵說：『你常常說不殺生法，而今卻教人殺生。沒有沙門的行為，破壞沙門的法規！』一些長老比丘聽到了，種種呵責，把這件事稟告了佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後，這條戒律應如此宣說：』 『若有比丘，用新的憍賒耶（Kauseya，絲綢）製作臥具，犯尼薩耆波逸提（捨墮）。』 憍賒耶（Kauseya）：就是蠶所作的絲綿。 臥具：就是臥褥乃至剛開始的三振不壞，名為臥具。

【English Translation】 English version: Having established the precepts, the Buddha told the Bhikkhus (monks): 'From now on, this precept should be recited as follows:' 'If any Bhikkhu keeps an extra bowl for more than ten days, if he does, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' If one obtains two bowls, one should ask one's Upadhyaya (preceptor) or Acarya (teacher): 'Which of these two bowls is better?' If the Upadhyaya or Acarya cannot distinguish well, one should use each for five days. Knowing which is better, one should keep that one, and give the inferior one to another. A Sramanera (novice) commits a Dukkata (wrongdoing). (End of the twentieth) The Buddha was staying in Atavi. At that time, some Bhikkhus were making Kauseya (silk) bedding for themselves, making it themselves and having others make it, carrying silkworm cocoons themselves and having others carry them, boiling silkworm cocoons themselves and having others boil them. Some laypeople saw this and said: 'We boil silkworm cocoons, and the Bhikkhus do the same. What is the difference between the Sramana Sakya-putras (ascetics, sons of the Sakyas) and us? These people often speak of compassion and forbearance towards sentient beings, but now they are personally boiling silkworm cocoons. There is no ascetic conduct, destroying the ascetic's rules!' There was a Bhikkhu who, using already opened wild silkworm floss, asked other Bhikkhus to make bedding for him; the floss was not enough, so he went to the floss maker and said: 'My bedding does not have enough floss, please donate some.' That person replied: 'There is no finished floss.' The Bhikkhu then said: 'Can you make it for me?' That person then boiled silkworm cocoons in front of the Bhikkhu, and the pupae moved and made sounds. The Bhikkhu instructed him: 'Press them into the hot water!' That person then scolded and cursed, saying: 'You often speak of the precept of not killing living beings, but now you are teaching people to kill living beings. There is no ascetic conduct, destroying the ascetic's rules!' Some elder Bhikkhus heard this, and variously rebuked him, and reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (community) because of this matter, and asked the Bhikkhus: 'Did you really do this?' They replied: 'Indeed, World Honored One!' After the Buddha variously rebuked them, he told the Bhikkhus: 'Because of these ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be recited as follows:' 'If any Bhikkhu makes bedding from new Kauseya (silk), it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' Kauseya (silk): is the floss made by silkworms. Bedding: is the mattress, even if it is only shaken three times and not yet ruined, it is called bedding.

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。

應舍與僧，不得舍與餘人。僧以敷地，若敷繩床及臥床上；除舍褥比丘，餘一切僧隨次坐臥。

發心欲作及方便，皆突吉羅；作成，尼薩耆波逸提。雖不自作、不使人作，他施而受，尼薩耆波逸提。

沙彌，突吉羅(二十一竟)。

佛在拘舍彌城。時眾多跋耆子用純黑毛氈，光澤可愛，皆悉以為服飾、臥具；跋耆諸比丘亦效作之。時諸居士入房觀見，便大畏怖，謂是跋耆豪族游集，便問行人：「此是何等貴人服飾？」答言：「非貴人物，是跋耆比丘許耳！」諸居士便譏呵言：「諸比丘如國王、如大臣、如豪族乘車馬時之所服飾，我聞比丘著割截衣，求無為道；而今如此，無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，純黑羺羊毛作新臥具，尼薩耆波逸提。」

純黑者：生黑及染黑。

應舍與僧，僧以敷繩床、臥床上，不得敷地。余如憍賒耶臥具中說(二十二竟)。

佛在拘舍彌城。爾時跋耆諸比丘作黑羺羊毛臥具，著少白色及下色毛，便言：「已凈。」

時諸長老比丘見，問言

【現代漢語翻譯】 現代漢語譯本 應當捨棄給僧團，不得捨棄給其他人。僧團可以用它來鋪地，或者鋪在繩床和臥床上；除了舍褥比丘（允許使用床褥的比丘），其餘所有比丘按照次序坐臥。

發心想要製作以及開始製作，都是突吉羅（輕罪）；製作完成，尼薩耆波逸提（捨墮罪）。即使不是自己製作、不指使他人制作，別人施捨而接受，也是尼薩耆波逸提。

沙彌，突吉羅（輕罪）。（第二十一條戒律結束）

佛陀在拘舍彌城。當時，許多跋耆子（Vajjiputta，跋耆族人出家的比丘）使用純黑色的毛氈，光澤可愛，都用作服飾和臥具；跋耆比丘（Vajjiputta Bhikkhu，跋耆族出家的比丘）也效仿他們這樣做。當時，一些在家居士進入僧房看見了，非常害怕，以為是跋耆族的豪門貴族聚集，便問行人：『這是什麼貴人的服飾？』行人回答說：『不是貴人，是跋耆比丘們！』這些居士便譏諷呵斥說：『這些比丘像國王、大臣、豪族乘坐車馬時穿的服飾一樣，我聽說比丘應該穿割截衣，尋求無為之道；而現在卻這樣，沒有沙門的行為，破壞了沙門的正法！』一些長老比丘聽到了，種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問那些比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，用純黑色的羺羊毛製作新的臥具，尼薩耆波逸提（捨墮罪）。』

純黑色：指天然的黑色以及染成的黑色。

應當捨棄給僧團，僧團可以用它來鋪繩床、臥床上，不得用來鋪地。其餘的規定如同憍賒耶（Kosheya，絲綢）臥具中所說。（第二十二條戒律結束）

佛陀在拘舍彌城。當時，跋耆比丘們製作黑色的羺羊毛臥具，加入少量的白色或者下等顏色的羊毛，就說：『已經清凈了。』

當時，一些長老比丘看見了，問道

【English Translation】 English version It should be given to the Sangha (monastic community), and not given to others. The Sangha may use it to spread on the ground, or on rope beds and sleeping beds; except for the Bhikkhu (monk) who is allowed to use bedding, all other monks should sit or lie down in order.

The intention to make it and the act of starting to make it are both Dukkrata (minor offense); completing it is Nissaggiya Pacittiya (an offense requiring forfeiture and confession). Even if one does not make it oneself, nor instruct others to make it, but receives it as a gift from others, it is Nissaggiya Pacittiya.

A Shramanera (novice monk), Dukkrata (minor offense). (End of the twenty-first precept).

The Buddha was in Kausambi (Kosambi) City. At that time, many Vajjiputtas (Bhikkhus from the Vajji clan) used pure black wool felt, which was lustrous and lovely, and used it all as clothing and bedding; the Vajjian Bhikkhus also imitated them. At that time, some lay people entered the monastery and saw this, and were very frightened, thinking that it was a gathering of the Vajjian noble families, and asked the travelers: 'What kind of noblemen's clothing is this?' The travelers replied: 'These are not noblemen, but Vajjian Bhikkhus!' The lay people then ridiculed and scolded them, saying: 'These Bhikkhus are like kings, ministers, and noble families who wear such clothing when riding in carriages, I heard that Bhikkhus should wear cut-up robes, seeking the unconditioned path; but now they are like this, without the conduct of a Shramana (ascetic), destroying the Dharma of a Shramana!' Some elder Bhikkhus heard this, and scolded them in various ways, and reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter, and asked those Bhikkhus: 'Is it true that you did this?' They replied: 'It is true, O Blessed One!' After the Buddha scolded them in various ways, he told the Bhikkhus: 'For these ten benefits, I establish a precept for the Bhikkhus, from now on this precept should be said as follows:'

'If a Bhikkhu makes new bedding from pure black sheep's wool, it is Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'

Pure black: refers to natural black and dyed black.

It should be given to the Sangha, and the Sangha may use it to spread on rope beds and sleeping beds, but it may not be used to spread on the ground. The rest of the rules are as described in the Kosheya (silk) bedding. (End of the twenty-second precept).

The Buddha was in Kausambi City. At that time, the Vajjian Bhikkhus made black sheep's wool bedding, adding a small amount of white or inferior colored wool, and then said: 'It is already purified.'

At that time, some elder Bhikkhus saw this and asked

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：「汝不聞佛制純黑羺羊毛作臥具耶？」答言：「聞！但我已著白色及下色毛，非復純黑。」諸比丘言：「純黑少雜，何足為異？」種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛告諸比丘：「從今聽諸比丘，作臥具用二分純黑羺羊毛，第三分白，第四分下。以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，作新臥具，應用二分純黑羺羊毛，第三分白，第四分下；若過是作，尼薩耆波逸提。」

若比丘作四十波羅臥具，應用二十波羅純黑、十波羅白、十波羅下；若黑，長一波羅，尼薩耆波逸提。余如純黑羊毛臥具中說(二十三竟)。

佛在拘舍彌城。爾時跋耆諸比丘，作是念：「佛聽我等用二分純黑羺羊毛，第三分白，第四分下作臥具。」便多乞三色毛自作、使人作。于所住處，無處不有。諸居士來看見，而問言：「此是誰物？」答言：「跋耆比丘。」諸居士譏呵，如長缽中說。長老比丘聞種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，作新臥具，應六年畜；未滿六年，若舍、若不捨，更作新臥

【現代漢語翻譯】 現代漢語譯本： 『你沒聽說過佛陀規定用純黑的羺羊毛製作臥具嗎？』回答說：『聽說了！但我已經用了白色和雜色的毛，不再是純黑的了。』眾比丘說：『摻雜一點純黑，有什麼不同呢？』（他們）種種責備，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問那個比丘：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀告訴眾比丘：『從今以後允許各位比丘，製作臥具時用五分之二的純黑羺羊毛，五分之一的白色，五分之二的雜色。』因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘製作新的臥具，應該用五分之二的純黑羺羊毛，五分之一的白色，五分之二的雜色；如果超過這個比例製作，犯尼薩耆波逸提。』 如果比丘製作四十波羅（pala，重量單位）的臥具，應該用二十波羅的純黑、十波羅的白色、十波羅的雜色；如果黑色超過一波羅，犯尼薩耆波逸提。其餘的規定如同純黑羊毛臥具中所說。（第二十三條完） 佛陀在拘舍彌城（Kausambi，古印度城市）。當時跋耆（Vajji，古印度的一個地區）的比丘們，這樣想：『佛陀允許我們用五分之二的純黑羺羊毛，五分之一的白色，五分之二的雜色製作臥具。』便大量乞討這三種顏色的毛，自己製作、或讓人制作。在所居住的地方，到處都是（臥具）。一些居士來看見，便問：『這些是誰的東西？』回答說：『是跋耆比丘的。』居士們譏諷責備，如同長缽中的情況一樣。長老比丘聽說了種種責備，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問那些比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴眾比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘製作新的臥具，應該使用六年；未滿六年，如果捨棄、或不捨棄，又製作新的臥具

【English Translation】 English version: 『Have you not heard that the Buddha has prescribed that bedding should be made of pure black ram's wool?』 He replied, 『I have heard! But I have already used white and mixed-color wool, and it is no longer pure black.』 The bhikkhus said, 『What difference does it make if a little pure black is mixed in?』 They reproached him in various ways and reported the matter to the Buddha. The Buddha, on account of this matter, assembled the community of bhikkhus and asked that bhikkhu, 『Did you really do this?』 He replied, 『Indeed, Venerable Sir!』 The Buddha told the bhikkhus, 『From now on, I allow the bhikkhus to use two parts of pure black ram's wool, one part of white, and one part of mixed-color wool for making bedding.』 For these ten benefits, I establish a rule for the bhikkhus; from now on, this rule should be recited as follows: 『If a bhikkhu makes new bedding, he should use two parts of pure black ram's wool, one part of white, and one part of mixed-color wool; if he makes it exceeding this, it is a nissaggiya pacittiya.』 If a bhikkhu makes bedding of forty palas (pala, a unit of weight), he should use twenty palas of pure black, ten palas of white, and ten palas of mixed-color; if the black exceeds one pala, it is a nissaggiya pacittiya. The remaining rules are as stated in the section on pure black wool bedding. (End of the twenty-third rule) The Buddha was in Kausambi (Kausambi, an ancient Indian city). At that time, the bhikkhus of Vajji (Vajji, an ancient region in India) thought, 『The Buddha has allowed us to use two parts of pure black ram's wool, one part of white, and one part of mixed-color wool for making bedding.』 They begged for a large amount of these three colors of wool and made it themselves or had others make it. There was no place in their dwelling where it was not present. Some laypeople came to see and asked, 『Whose are these things?』 They replied, 『They belong to the bhikkhus of Vajji.』 The laypeople criticized and reproached them, as in the case of the long bowl. The elder bhikkhus heard of the various reproaches and reported the matter to the Buddha. The Buddha, on account of this matter, assembled the community of bhikkhus and asked those bhikkhus, 『Did you really do this?』 They replied, 『Indeed, Venerable Sir!』 After the Buddha had reproached them in various ways, he told the bhikkhus, 『For these ten benefits, I establish a rule for the bhikkhus; from now on, this rule should be recited as follows: 『If a bhikkhu makes new bedding, he should use it for six years; if he discards it or does not discard it before six years have passed, and makes new bedding

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具，尼薩耆波逸提。」

爾時一比丘畜糞掃臥具，見中利，欲從舍衛城至娑竭陀邑，臥具重不能持去，不知云何？以是白諸比丘，諸比丘將到佛所，以是白佛。佛以是事集比丘僧，告諸比丘：「此比丘欲至娑竭陀邑，臥具重，見中利，不能捨；復不能持去。僧應白二羯磨，與易輕者。」

彼比丘應從僧乞言：「我某甲比丘，自畜臥具，見中利。今欲遊行某處，以重故不能持去。愿僧與我易僧輕者！」如是第二、第三乞。

僧中應一比丘白：「大德僧聽！此某甲比丘，自畜臥具，見中利。今欲遊行某處，以重故，不能持去；從僧乞易輕者，僧今與易。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘，自畜臥具，見中利，欲遊行某處，以重故不能持去；從僧乞易輕者，僧今與易。誰諸長老忍，默然；不忍者，說。僧已與某甲比丘易僧輕臥具竟；僧忍，默然故。是事如是持。」從今是戒應如是說：

「若比丘，作新臥具，應六年畜；未滿六年若舍、若不捨，更作新臥具，除僧羯磨，尼薩耆波逸提。」

六年者：數日滿六年。余如純黑羊毛臥具中說(二十四竟)。

佛在拘舍彌城。爾時諸跋耆子，作純黑羺羊毛尼師檀，跋耆比丘亦乞作之。諸居士厭患乞索，後日到僧房看

【現代漢語翻譯】 現代漢語譯本： 『具，尼薩耆波逸提。』（擁有，觸犯捨墮）

當時，一位比丘擁有糞掃臥具，覺得它有些價值，想要從舍衛城前往娑竭陀邑。但臥具太重，無法攜帶，不知如何是好。他將此事告知其他比丘，比丘們便帶他去見佛陀，並將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴比丘們：『這位比丘想要去娑竭陀邑，但臥具太重，覺得它有些價值，既不願捨棄，又無法攜帶。僧團應通過白二羯磨，為他更換輕便的臥具。』

那位比丘應向僧團請求說：『我某甲比丘，自己擁有臥具，覺得它有些價值。現在想要前往某處，但因臥具太重，無法攜帶。愿僧團為我更換僧團中較輕的臥具！』 如此請求第二、第三次。

僧團中應有一位比丘稟告：『大德僧團請聽！這位某甲比丘，自己擁有臥具，覺得它有些價值。現在想要前往某處，但因臥具太重，無法攜帶；他向僧團請求更換輕便的臥具，僧團現在為他更換。如果僧團認為時機已到，請允許。稟告完畢。』

『大德僧團請聽！這位某甲比丘，自己擁有臥具，覺得它有些價值，想要前往某處，但因臥具太重，無法攜帶；他向僧團請求更換輕便的臥具，僧團現在為他更換。哪位長老同意，請默然；不同意者，請說出來。僧團已為某甲比丘更換僧團中較輕的臥具完畢；僧團同意，故默然。此事就這樣決定。』 從今以後，這條戒律應這樣宣說：

『若比丘，製作新的臥具，應六年內持有；未滿六年，若捨棄或不捨棄，又製作新的臥具，除非經過僧團羯磨，否則觸犯尼薩耆波逸提。』

六年：指足日滿六年。其餘內容如純黑羊毛臥具中說（第二十四條完）。

佛陀住在拘舍彌城。當時，跋耆族的子弟製作純黑羺羊毛尼師檀（坐具），跋耆比丘也乞求製作。居士們厭煩他們的乞求，後來有一天到僧房檢視。

【English Translation】 English version: 'Having it, Nissaggiya Pacittiya.' (Possessing it, incurring expiation with forfeiture.)

At that time, a certain bhikkhu possessed a bedding made of discarded rags, saw some value in it, and wanted to go from Savatthi to Sagata village. But the bedding was too heavy to carry, and he didn't know what to do. He told the other bhikkhus about this, and the bhikkhus took him to the Buddha and reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha and told the bhikkhus: 'This bhikkhu wants to go to Sagata village, but the bedding is too heavy, he sees some value in it, and he is unwilling to give it up, nor can he carry it. The sangha should perform a motion with two announcements (白二羯磨), to exchange it for a lighter one for him.'

That bhikkhu should request from the sangha, saying: 'I, bhikkhu so-and-so, possess bedding myself, and see some value in it. Now I want to go to such-and-such a place, but because it is too heavy, I cannot carry it. I wish the sangha would exchange it for a lighter one from the sangha!' He should request thus a second and third time.

One bhikkhu in the sangha should announce: 'Venerable sangha, please listen! This bhikkhu so-and-so possesses bedding himself, and sees some value in it. Now he wants to go to such-and-such a place, but because it is too heavy, he cannot carry it; he requests the sangha to exchange it for a lighter one, and the sangha is now exchanging it for him. If it seems the right time to the sangha, please allow it. The announcement is made.'

'Venerable sangha, please listen! This bhikkhu so-and-so possesses bedding himself, and sees some value in it, and wants to go to such-and-such a place, but because it is too heavy, he cannot carry it; he requests the sangha to exchange it for a lighter one, and the sangha is now exchanging it for him. Whoever among the elders agrees, let him be silent; whoever disagrees, let him speak. The sangha has finished exchanging a lighter bedding from the sangha for bhikkhu so-and-so; the sangha agrees, therefore is silent. This matter is thus decided.' From now on, this precept should be recited thus:

'If a bhikkhu makes a new bedding, he should keep it for six years; if before six years are completed, he gives it up or does not give it up, and makes a new bedding again, except by sangha kamma (羯磨), it is Nissaggiya Pacittiya.'

Six years: means a full six years counting the days. The rest is as said in the precept about pure black wool bedding (the 24th precept is finished).

The Buddha was staying in Kosambi. At that time, the Vajjian youths were making pure black wool sitting cloths (Nisidana), and the Vajjian bhikkhus were also begging for them to be made. The laypeople were tired of their begging, and one day went to the monastery to see.

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，見諸比丘多畜純黑羺羊毛坐褥，便譏呵，如純黑臥具中說。諸長老比丘聞，以是白佛。佛以是事集比丘僧，問彼比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，純黑羺羊毛作新尼師檀，應用故尼師檀一修伽陀磔手壞好色。若不壞，尼薩耆波逸提。」

一修伽陀磔手者：方二尺。

壞好色者：隨意覆新者上。余如純黑羊毛臥具中說(二十五竟)。

佛在舍衛城。爾時諸比丘擔負羊毛隨路行，路人見之皆譏呵言：「我等家累，擔負羊毛；諸比丘亦復如是。徒著壞色割截衣，剃頭乞食，與我何異？無沙門行，破沙門法！」

有一比丘山居，串樂擔負羊毛，道路疲極，既至僧坊庭中倒地。諸比丘見，謂是鬼著，即以小便灑之。彼言：「長老！何以見灑？」答言：「恐見鬼著，是以灑耳！」彼言：「我非鬼著，擔羊毛重，道路疲頓，熱悶故耳！」諸比丘言：「佛制比丘畜三衣缽，譬如飛鳥與毛羽俱。汝豈不聞，而猶擔此！」種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

【現代漢語翻譯】 現代漢語譯本：當時，一些比丘擁有許多純黑色的羺羊毛坐褥，便受到其他比丘的批評，就像之前關於純黑臥具的規定一樣。一些年長的比丘聽說了這件事，便稟告了佛陀。佛陀因此事召集了比丘僧團，詢問那些比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀對他們進行了種種呵責后，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律，從今以後，這條戒律應這樣說：』 『如果比丘用純黑色的羺羊毛製作新的尼師檀（坐具），必須用一塊舊的尼師檀，以修伽陀磔手（一種度量單位，約兩平方尺）的尺寸，破壞其原有的顏色。如果不破壞，則犯尼薩耆波逸提（一種罪名）。』 修伽陀磔手：指正方形的兩尺。 破壞好顏色：指隨意覆蓋在新尼師檀的上面。其餘的規定如同之前關於純黑羊毛臥具中所說的。（第二十五條戒律結束） 佛陀住在舍衛城（Śrāvastī）。當時，一些比丘揹負著羊毛在路上行走，路人看見了都譏諷他們說：『我們爲了養家餬口，才揹負羊毛；這些比丘也像我們一樣。只是穿著染壞了顏色的割截衣，剃著頭乞討食物，和我們有什麼區別？沒有沙門的修行，破壞了沙門的法則！』 有一位比丘住在山裡，習慣於揹負羊毛，在路上疲憊不堪，到達僧院的庭院后就倒在了地上。其他比丘看見了，以為是被鬼附身了，就用小便灑在他身上。他問：『長老！為什麼要灑我？』回答說：『恐怕你被鬼附身了，所以才灑你！』他說：『我不是被鬼附身，是背羊毛太重，在路上疲憊不堪，感到悶熱罷了！』比丘們說：『佛陀規定比丘只能擁有三衣和缽，就像飛鳥只有羽毛一樣。你難道沒聽說過嗎，還揹負這些東西！』他們對他進行了種種呵責，並將此事稟告了佛陀。佛陀因此事召集了比丘僧團，詢問那位比丘：『你真的這樣做了嗎？』他回答說：『確實如此，世尊！』佛陀對他進行了種種呵責后，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律，從今以後，這條戒律應這樣說：』

【English Translation】 English version: At that time, some bhikkhus possessed many sitting mats made of pure black ram's wool, and were criticized by other bhikkhus, just as in the previous rule regarding pure black bedding. Some elder bhikkhus heard of this and reported it to the Buddha. The Buddha, regarding this matter, assembled the bhikkhu sangha and asked those bhikkhus: 'Is it true that you have done this?' They replied: 'It is true, O Blessed One!' After the Buddha had rebuked them in various ways, he told the bhikkhus: 'For ten benefits, I establish a rule for the bhikkhus, from now on, this rule should be recited as follows:' 'If a bhikkhu makes a new niṣīdana (sitting mat) from pure black ram's wool, he must use an old niṣīdana, of the size of one sugata vidatthi (a unit of measurement, approximately two square feet), to spoil its good color. If he does not spoil it, he commits a nissaggiya pācittiya (an offense requiring expiation).' Sugata vidatthi: refers to a square of two spans. Spoiling the good color: refers to arbitrarily covering the new niṣīdana with the old one. The remaining rules are as stated in the previous rule regarding pure black wool bedding. (The twenty-fifth rule ends) The Buddha was residing in Śrāvastī (舍衛城). At that time, some bhikkhus were carrying wool on their backs along the road, and passersby saw them and ridiculed them, saying: 'We carry wool to support our families; these bhikkhus are doing the same. They only wear cut-up robes dyed in spoiled colors, shave their heads, and beg for food, what difference is there between them and us? They have no practice of a śrāmaṇa, and they violate the rules of a śrāmaṇa!' There was a bhikkhu who lived in the mountains, and was accustomed to carrying wool on his back. He was exhausted on the road, and when he arrived at the courtyard of the monastery, he fell to the ground. The other bhikkhus saw him and thought he was possessed by a ghost, so they sprinkled urine on him. He asked: 'Elder! Why did you sprinkle me?' They replied: 'We were afraid you were possessed by a ghost, so we sprinkled you!' He said: 'I am not possessed by a ghost, it is just that carrying the wool was too heavy, I was exhausted on the road, and I felt hot and stuffy!' The bhikkhus said: 'The Buddha has prescribed that bhikkhus should only possess three robes and a bowl, just as birds only have feathers. Have you not heard this, and yet you still carry these things!' They rebuked him in various ways, and reported the matter to the Buddha. The Buddha, regarding this matter, assembled the bhikkhu sangha and asked that bhikkhu: 'Is it true that you have done this?' He replied: 'It is true, O Blessed One!' After the Buddha had rebuked him in various ways, he told the bhikkhus: 'For ten benefits, I establish a rule for the bhikkhus, from now on, this rule should be recited as follows:'

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「若比丘，擔羊毛道路行，尼薩耆波逸提。」

時有居士為僧作一房，念言：「若比丘來此房中者，我當供養，亦給施衣。」有一比丘來止其房，便施羊毛，比丘不受，居士言：「我集羊毛，本為比丘，不自為身。」比丘答言：「佛不聽我自擔羊毛，如何得受？」

復有比丘須羊毛作臥具，自不知作，欲倩余比丘，而不敢受，以是白佛。佛以是事集比丘僧，問彼比丘：「所欲倩人去此遠近？」答言：「去此三由旬。」於是世尊贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒應如是說：

「若比丘，得羊毛，須持有所至；若自持，乃至三由旬。若過，尼薩耆波逸提。」

比丘得羊毛，須持有所至，應使凈人擔；若無凈人乃聽自持，不得擔擔、頭戴、揹負，犯者突吉羅。

沙彌，突吉羅。

不犯者：三由旬內；若展轉持、若有人代；若於三由旬持反，及持五六波羅；為作腰繩、帽綖等(二十六竟)。

佛在舍衛城。爾時諸比丘使比丘尼浣、染、擘羺羊毛。諸比丘尼為供養故，不敢辭憚，便多事、多務，妨廢讀誦，坐禪行道，諸居士見聞譏呵。波阇波提比丘尼與五百比丘尼俱，往到佛所，亦如上浣故衣中說。於是世尊以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：

【現代漢語翻譯】 現代漢語譯本：『如果比丘，在運送羊毛的道路上行走，觸犯尼薩耆波逸提。』

當時有位居士為僧眾建造了一間房舍，心想：『如果有比丘來這房中，我應當供養，也給予佈施衣物。』有一位比丘來到這房舍居住，居士便佈施羊毛，比丘不接受。居士說：『我積攢羊毛，本來就是爲了供養比丘，不是爲了自己。』比丘回答說：『佛不允許我自己搬運羊毛，如何能夠接受呢？』

又有一位比丘需要羊毛製作臥具，自己不知道如何製作，想要僱請其他比丘，但又不敢接受，因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問那位比丘：『你想要僱請的人去的地方距離這裡有多遠？』回答說：『距離這裡三由旬（約45公里）。』於是世尊讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後這條戒律應當這樣說：』

『如果比丘，得到羊毛，需要攜帶到某個地方；如果是自己攜帶，最多隻能攜帶三由旬。如果超過這個距離，觸犯尼薩耆波逸提。』

比丘得到羊毛，需要攜帶到某個地方，應當讓凈人（男僕）搬運；如果沒有凈人，才允許自己攜帶，但不得用扁擔挑、頭頂、揹負，違犯者犯突吉羅（輕罪）。

沙彌，犯突吉羅。

不違犯的情況：在三由旬以內；如果是輾轉傳遞、如果有人代替；如果在三由旬內往返搬運，以及攜帶五六波羅（一種容器）；爲了製作腰繩、帽帶等（第二十六條戒律結束）。

佛陀在舍衛城。當時各位比丘讓比丘尼洗滌、染色、分解粗羊毛。各位比丘尼爲了供養的緣故，不敢推辭，於是就承擔了許多事務，妨礙了讀誦、坐禪行道，各位居士見聞后譏諷呵責。波阇波提比丘尼與五百位比丘尼一同前往佛陀處所，情況如同上面洗滌舊衣中所說。於是世尊因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『

【English Translation】 English version: 'If a bhikkhu (monk), travels on a road carrying sheep's wool, it is a nissaggiya pacittiya (an offense entailing forfeiture and confession).'

At that time, a householder was building a dwelling for the Sangha (monastic community), thinking, 'If a bhikkhu comes to this dwelling, I will offer him alms and also give him robes.' A bhikkhu came to stay in that dwelling, and the householder offered him sheep's wool. The bhikkhu did not accept it. The householder said, 'I collected this sheep's wool specifically for bhikkhus, not for myself.' The bhikkhu replied, 'The Buddha does not allow me to carry sheep's wool myself, how can I accept it?'

Furthermore, a bhikkhu needed sheep's wool to make bedding, but he did not know how to do it himself. He wanted to hire another bhikkhu, but he was afraid to accept it. He reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of bhikkhus and asked that bhikkhu, 'How far is the place where you want to hire someone to go?' He replied, 'It is three yojanas (approximately 45 kilometers) from here.' Thereupon, the World-Honored One praised having few desires and being content, praised the precepts, and praised upholding the precepts. He then addressed the bhikkhus, 'From now on, this precept should be stated as follows:'

'If a bhikkhu obtains sheep's wool and needs to carry it to a certain place; if he carries it himself, it is allowed up to three yojanas. If he exceeds this distance, it is a nissaggiya pacittiya.'

If a bhikkhu obtains sheep's wool and needs to carry it to a certain place, he should have a kappiya-karaka (lay attendant) carry it. If there is no kappiya-karaka, then he is allowed to carry it himself, but he must not carry it with a carrying pole, on his head, or on his back. One who violates this commits a dukkaṭa (minor offense).

A śrāmaṇera (novice) commits a dukkaṭa.

There is no offense in the following cases: within three yojanas; if it is passed from one person to another; if someone carries it on his behalf; if he carries it back and forth within three yojanas, and carrying five or six pātras (bowls); for making waist cords, hat strings, etc. (The twenty-sixth rule ends).

The Buddha was in Śrāvastī (a major city in ancient India). At that time, the bhikkhus were having the bhikkhunis (nuns) wash, dye, and separate coarse sheep's wool. Because of their desire to make offerings, the bhikkhunis did not dare to refuse, and thus they took on many tasks and much work, which hindered their reading, meditation, and practice of the path. The laypeople saw and heard this and criticized and reproached them. Prajapati Bhikkhuni, together with five hundred bhikkhunis, went to the Buddha's place, as described above in the case of washing old robes. Thereupon, the World-Honored One, on account of this matter, assembled the Sangha of bhikkhus and asked the bhikkhus, 'Is this really what you did?' They replied, '

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「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故為諸比丘結戒，從今是戒應如是說：

「若比丘，使比丘尼浣、染、擗羺羊毛，尼薩耆波逸提。」

爾時諸比丘有親里比丘尼，亦如上浣故衣中說。即以白佛，佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今是戒應如是說：

「若比丘，使非親里比丘尼浣羺羊毛，若染、若擗，尼薩耆波逸提。」余如上浣故衣中說(二十七竟)。

佛在舍衛城。爾時跋難陀種種貿易，能得人利，而人無能得其利者。有一外道得未成衣，持到外道家語言：「為我縫成。」諸人答言：「我家多務，不得作之。沙門釋子閑逸無事，又多施衣，可就借倩，亦可貿易；然彼沙門常能強得大名估客，汝往宜慎。」

於是外道持至僧坊訪，問言：「誰能為我縫此衣者？」皆言不能。又白跋難陀：「我聞大德，多已成衣，可以一衣與我貿不？」答言：「汝諸外道，心不堅正，變悔無常，既得，便言貴賤不等；若后無言，當以相與。」答言：「餘人或爾，我終不悔。」於是跋難陀以濁染汁，染粗劫貝，濕打緻密，而以與之。彼得衣已，還外道眾。外道問言：「得成衣不？」答言：「已得貿易。」「取來看之。」彼即出示，諸外道見，咸言：「咄

【現代漢語翻譯】 『確實如此，世尊！』佛陀以種種方式呵責之後，告訴各位比丘：『爲了十種利益，我為各位比丘制定戒律，從今以後，這條戒律應該這樣說： 『如果比丘，使比丘尼洗、染、梳理羊毛，觸犯尼薩耆波逸提。』 當時，一些比丘有親戚關係的比丘尼，也像前面關於洗舊衣服的情況一樣。他們將此事稟告佛陀，佛陀因此事召集比丘僧團，讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後，這條戒律應該這樣說： 『如果比丘，使非親戚關係的比丘尼洗羊毛，或者染色、或者梳理，觸犯尼薩耆波逸提。』其餘內容如前面關於洗舊衣服的情況一樣。（第二十七條完） 佛陀在舍衛城。當時，跋難陀（Bānántuó，人名）進行各種貿易，總能獲得利益，而別人卻無法從他那裡獲得利益。有一個外道（wàidào，指佛教以外的修行者）得到一件未完成的衣服，拿到外道聚集的地方說：『請你們幫我縫好。』眾人回答說：『我家事務繁忙，無法幫你做。沙門釋子（shāmén shìzǐ，指佛教出家人）清閑無事，又經常接受佈施，可以去向他們借用或請求幫忙，也可以與他們進行貿易；然而那些沙門經常能強行獲得高價，你前往時應該謹慎。』 於是，這位外道拿著衣服來到僧坊，詢問說：『誰能為我縫這件衣服？』大家都說不能。他又對跋難陀說：『我聽說大德（dàdé，對僧人的尊稱）您有很多已完成的衣服，可以用一件衣服與我交換嗎？』跋難陀回答說：『你們這些外道，心不堅定，變化無常，得到之後，就會說貴賤不相等；如果之後沒有異議，就應該給我。』外道回答說：『別人或許如此，我終究不會反悔。』於是，跋難陀用渾濁的染料，將粗糙的木棉布染色，濕打使其緊密，然後給了他。那外道得到衣服后，回到外道眾中。外道們問道：『得到完成的衣服了嗎？』他回答說：『已經交換到了。』『拿出來看看。』他便拿出衣服展示，眾外道看到后，都說：『咄！』

【English Translation】 'Indeed, World-Honored One!' After the Buddha had rebuked them in various ways, he told the Bhikshus (bǐqiū, Buddhist monks): 'For ten benefits, I establish precepts for the Bhikshus, and from now on, this precept should be stated as follows: 'If a Bhikshu (bǐqiū, Buddhist monk) causes a Bhikshuni (bǐqiūnī, Buddhist nun) to wash, dye, or comb wool, it is a Nissaggiya Pacittiya (nísàqí bōyìtí, an offense requiring expiation and forfeiture).' At that time, some Bhikshus (bǐqiū, Buddhist monks) had Bhikshunis (bǐqiūnī, Buddhist nuns) who were relatives, and the situation was similar to the previous case regarding washing old clothes. They reported this matter to the Buddha, who then gathered the Bhikshu Sangha (bǐqiū sēngqié, community of monks) because of this issue, praised contentment with little desire, praised the precepts, and praised upholding the precepts. He then told the Bhikshus (bǐqiū, Buddhist monks): 'From now on, this precept should be stated as follows: 'If a Bhikshu (bǐqiū, Buddhist monk) causes a Bhikshuni (bǐqiūnī, Buddhist nun) who is not a relative to wash wool, or to dye it, or to comb it, it is a Nissaggiya Pacittiya (nísàqí bōyìtí, an offense requiring expiation and forfeiture).' The rest is as described in the previous case regarding washing old clothes. (End of the twenty-seventh)' The Buddha was in Shravasti (shèwèichéng, a city in ancient India). At that time, Bānántuó (Bānántuó, a person's name) engaged in various trades and was always able to gain profit, while others were unable to gain profit from him. A non-Buddhist (wàidào, refers to practitioners outside of Buddhism) obtained an unfinished garment and took it to the place where non-Buddhists gathered, saying: 'Please sew this for me.' The people replied: 'Our household is busy and cannot do it for you. The Shramana Shakya's (shāmén shìzǐ, refers to Buddhist monks) disciples are idle and have nothing to do, and they often receive offerings of clothing. You can borrow from them or ask for help, or you can trade with them; however, those Shramanas (shāmén, renunciates) are often able to forcibly obtain high prices, so you should be cautious when you go.' Therefore, this non-Buddhist (wàidào, refers to practitioners outside of Buddhism) took the garment to the monastery and asked: 'Who can sew this garment for me?' Everyone said they could not. He then said to Bānántuó (Bānántuó, a person's name): 'I have heard that you, Greatly Virtuous One (dàdé, an honorific title for monks), have many finished garments. Can I exchange a garment with you?' Bānántuó (Bānántuó, a person's name) replied: 'You non-Buddhists (wàidào, refers to practitioners outside of Buddhism) are not steadfast in your hearts, and you are fickle and inconstant. After obtaining something, you will say that the value is not equal; if there are no objections later, you should give it to me.' The non-Buddhist (wàidào, refers to practitioners outside of Buddhism) replied: 'Others may be like that, but I will never regret it.' Thereupon, Bānántuó (Bānántuó, a person's name) used turbid dye to dye coarse kapok cloth, wetted it and beat it to make it dense, and then gave it to him. After obtaining the garment, that non-Buddhist (wàidào, refers to practitioners outside of Buddhism) returned to the non-Buddhist (wàidào, refers to practitioners outside of Buddhism) community. The non-Buddhists (wàidào, refers to practitioners outside of Buddhism) asked: 'Did you obtain a finished garment?' He replied: 'I have already exchanged for it.' 'Take it out and let us see it.' He then took out the garment to show them, and when the non-Buddhists (wàidào, refers to practitioners outside of Buddhism) saw it, they all said: 'Tsk!'

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哉！去大價衣，得此弊服，非是五倍、六倍之挍。可還取之，當共廢事為汝縫成。」彼即持還，語跋難陀言：「汝釋種子！云何以此弊服欺誑於我？可以見還，不揚汝惡！」跋難陀言：「我知外道心不堅正，變悔無常，不欲相與。汝云不悔，是故相從。云何於今方作此言？」遂不與之，彼便大哭。諸居士問：「汝何故哭？」具以事答。諸居士便譏呵言：「白衣賣買，七日猶悔。如何沙門須臾不得？形服與人異，而販賣過於人。」如是惡名流佈遠近，諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，種種販賣求利，尼薩耆波逸提。」

以作，易作；以作，易未作；以作，易作、未作；以未作，易未作；以未作，易作；以未作，易作、未作；以作、未作，易作，未作；以作、未作易作；以作、未作，易未作，皆尼薩耆波逸提。

若比丘，欲貿易，應使凈人，語言：「為我以此物，易彼物。」又應心念：「寧使彼得我利，我不得彼利。」

若自貿易，應於五眾中；若與白衣貿易，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(二

【現代漢語翻譯】 現代漢語譯本：『哎呀！我用高價的衣服，換來這件破舊的衣服，這可不是五倍、六倍的差價啊。可以還給我，我們一起停下手頭的事情，為你縫好它。』那人就拿著衣服回去，對跋難陀（Bā Nán Tuó，人名，佛陀弟子）說：『你這釋迦（Shì Jiā，釋迦族，佛陀的種族）的後代！為什麼用這破舊的衣服欺騙我？可以還給我，不然我就宣揚你的惡行！』跋難陀說：『我知道外道（Wài Dào，佛教以外的宗教）的心不堅定，變化無常，不想和他們交往。你說不會後悔，所以才和你交易。為什麼現在又說這樣的話？』於是就不給他，那人便大哭起來。各位居士問：『你為什麼哭？』他把事情的經過都說了。各位居士便譏諷責備說：『白衣（Bái Yī，在家信徒）買賣，七天還可以後悔。為什麼沙門（Shā Mén，出家修道的人）片刻都不能反悔？形貌服飾與人不同，而買賣卻比別人更過分。』這樣的惡名傳遍遠近，各位長老比丘（Bǐ Qiū，出家男子）聽了，種種呵斥責備，把這件事稟告了佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥責備后告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，用各種方法販賣求取利益，觸犯尼薩耆波逸提（Ní Sà Qí Bō Yì Tí，一種罪名）。』 用已製成的物品，換已製成的物品；用已製成的物品，換未製成的物品；用已製成的物品，換已製成和未製成的物品；用未製成的物品，換未製成的物品；用未製成的物品，換已製成的物品；用未製成的物品，換已製成和未製成的物品；用已製成和未製成的物品，換已製成和未製成的物品；用已製成和未製成的物品，換已製成的物品；用已製成和未製成的物品，換未製成的物品，都觸犯尼薩耆波逸提。 如果比丘想要貿易，應該讓凈人（Jìng Rén，不犯戒律的在家信徒）去，告訴他說：『你用這個東西，換那個東西。』又應該心裡想著：『寧可讓他得到我的利益，我不要得到他的利益。』 如果自己進行貿易，應該在五眾（Wǔ Zhòng，比丘、比丘尼、式叉摩那、沙彌、沙彌尼）中進行；如果與白衣進行貿易，觸犯突吉羅（Tū Jí Luó，一種輕罪）。 比丘尼（Bǐ Qiū Ní，出家女子）也一樣。式叉摩那（Shì Chā Mó Nà，預備出家的女子）、沙彌（Shā Mí，未成年出家男子）、沙彌尼（Shā Mí Ní，未成年出家女子），觸犯突吉羅。

【English Translation】 English version: 'Alas! I exchanged expensive clothes for these worn-out garments, which is not a difference of five or six times the value. You can return them to me, and we will stop what we are doing to sew them up for you.' That person then took the clothes back and said to Bā Nán Tuó (Bā Nán Tuó, a name, a disciple of the Buddha): 'You descendant of the Shì Jiā (Shì Jiā, the Shakya clan, the Buddha's clan)! Why did you deceive me with these worn-out clothes? You can return them to me, or I will publicize your evil deeds!' Bā Nán Tuó said: 'I know that the minds of the Wài Dào (Wài Dào, religions other than Buddhism) are not firm, they are changeable and inconstant, and I do not want to associate with them. You said you would not regret it, so I traded with you. Why are you saying this now?' So he did not give them back, and that person began to cry loudly. The lay devotees asked: 'Why are you crying?' He told them the whole story. The lay devotees then ridiculed and blamed him, saying: 'Laypeople (Bái Yī, lay followers) can still regret a purchase for seven days. Why can't a Shā Mén (Shā Mén, a monastic practitioner) regret it even for a moment? Their appearance and clothing are different from others, yet their trading is even worse than others.' Such a bad reputation spread far and wide, and the elder Bhikkhus (Bǐ Qiū, ordained monks) heard of it and variously scolded and blamed him, and reported the matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and asked Bā Nán Tuó: 'Did you really do this?' He replied: 'Indeed, World-Honored One!' After the Buddha had variously scolded and blamed him, he told the Bhikkhus: 'For these ten benefits, I establish precepts for the Bhikkhus, and from now on this precept should be stated as follows:' 'If a Bhikkhu engages in various kinds of trading to seek profit, he commits a Ní Sà Qí Bō Yì Tí (Ní Sà Qí Bō Yì Tí, an offense requiring expiation).' Exchanging something made for something made; exchanging something made for something unmade; exchanging something made for something made and unmade; exchanging something unmade for something unmade; exchanging something unmade for something made; exchanging something unmade for something made and unmade; exchanging something made and unmade for something made and unmade; exchanging something made and unmade for something made; exchanging something made and unmade for something unmade, all constitute a Ní Sà Qí Bō Yì Tí. If a Bhikkhu wishes to trade, he should have a Jìng Rén (Jìng Rén, a lay follower who does not violate the precepts) say, 'Exchange this item for that item for me.' And he should think in his mind, 'May he receive my benefit, and may I not receive his benefit.' If he trades himself, it should be among the Five Assemblies (Wǔ Zhòng, Bhikkhus, Bhikkhunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās); if he trades with a layperson, he commits a Ṭhullaćcaya (Tū Jí Luó, a minor offense). The Bhikkhunis (Bǐ Qiū Ní, ordained nuns) are also the same. Śikṣamāṇās (Śhì Chā Mó Nà, female trainees), Śrāmaṇeras (Śhā Mí, novice monks), and Śrāmaṇerikās (Śhā Mí Ní, novice nuns) commit a Ṭhullaćcaya.

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十八竟)。

佛在王舍城。爾時難陀、跋難陀用金銀、金銀錢、雜錢買物，亦賣物取之。

時有群劫到王舍城，伺覓富室，見二比丘大以金銀及錢買物，又賣物取之，便共議言：「觀此邑里，無勝沙門釋子之富，阿練若處劫之又易。」便於後日，至阿練若處捉諸比丘，拷責金銀及諸錢物。諸比丘言：「我等已離金銀及錢，不復受畜此不凈物。」劫言：「汝等妄語！我親見比丘用以賣買。」拷之垂死，盡奪衣缽而去。此諸比丘即遙呵責難陀、跋難陀：「如何出家積畜寶物，以殃我等？」以是白佛。佛以是事集比丘僧，問難陀、跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！若不作是，彼諸比丘何由遭此？」種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，以金銀及錢，種種賣買，尼薩耆波逸提。」

應僧中舍，不得與一、二、三人。

是比丘應白僧言：「大德僧聽！我某甲比丘，以金銀及錢賣買，犯捨墮。今于僧中舍。白如是。」

僧應白二羯磨差一比丘，作棄金銀及錢人。一比丘白言：「大德僧聽！此某甲比丘，用金銀及錢賣買，犯捨墮，今舍與僧。僧差某甲比丘，作棄金銀及錢人。若僧時到僧忍聽。白如是。

【現代漢語翻譯】 現代漢語譯本： 佛陀在王舍城（Rājagṛha）時，難陀（Nanda）、跋難陀（Upananda）用金銀、金銀錢、各種雜錢買賣物品。

當時有一群強盜來到王舍城，尋找富有人家，看見這兩位比丘大量使用金銀和錢財買賣物品，便一起商議說：『觀察這個城邑里，沒有比沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼佛的弟子）更富有的了，而且在阿練若（āraṇya，寂靜處）搶劫他們也更容易。』於是在之後的某一天，他們來到阿練若處，抓住那些比丘，拷問他們交出金銀和各種錢財物品。比丘們說：『我們已經捨棄金銀和錢財，不再接受和積蓄這些不凈之物。』強盜們說：『你們說謊！我親眼看見比丘用這些東西進行買賣。』於是拷打他們，幾乎要致他們于死地，搶走了他們的衣缽后離去。這些比丘便遙遠地呵責難陀、跋難陀：『你們怎麼能出家后還積蓄寶物，以至於給我們帶來災禍？』他們將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問難陀、跋難陀：『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責他們：『你們這些愚癡的人！如果不是你們這樣做，那些比丘怎麼會遭遇這樣的事情？』種種呵責之後，佛陀告訴眾比丘：『爲了十種利益，我為比丘們制定戒律，從今以後，這條戒律應當這樣說：』

『如果比丘，使用金銀和錢財，進行各種買賣，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』

應當在僧團中捨棄，不得給予一、二、三人。

這位比丘應當稟告僧團說：『大德僧團請聽！我某甲比丘，使用金銀和錢財進行買賣，犯了捨墮。現在於僧團中捨棄。稟告完畢。』

僧團應當通過兩次羯磨（kamma，儀式）推選一位比丘，作為捨棄金銀和錢財的人。一位比丘稟告說：『大德僧團請聽！這位某甲比丘，使用金銀和錢財進行買賣，犯了捨墮，現在捨棄給僧團。僧團推選某甲比丘，作為捨棄金銀和錢財的人。如果僧團時機已到，僧團容忍聽許。稟告完畢。』

【English Translation】 English version: When the Buddha was in Rājagṛha (王舍城), Nanda (難陀) and Upananda (跋難陀) used gold, silver, gold coins, silver coins, and various mixed coins to buy and sell goods.

At that time, a group of robbers came to Rājagṛha, seeking wealthy families. They saw these two Bhikkhus (比丘) using large amounts of gold, silver, and money to buy and sell goods, and they discussed together, saying, 'Observing this town, there is no one wealthier than the Śrāmaṇa Śākyaputras (沙門釋子, disciples of Śākyamuni Buddha), and it is easier to rob them in the āraṇya (阿練若, secluded place).' So, on a later day, they came to the āraṇya, seized those Bhikkhus, and tortured them to hand over their gold, silver, and various coins and goods. The Bhikkhus said, 'We have already renounced gold, silver, and money, and no longer accept or accumulate these impure things.' The robbers said, 'You are lying! I personally saw Bhikkhus using these things to buy and sell.' So they tortured them, almost to the point of death, and took away their robes and bowls before leaving. These Bhikkhus then remotely scolded Nanda and Upananda, saying, 'How can you, having left home, still accumulate treasures, causing disaster to befall us?' They reported this matter to the Buddha. The Buddha gathered the Sangha (僧團, monastic community) because of this matter and asked Nanda and Upananda, 'Did you really do such a thing?' They replied, 'Indeed, World Honored One!' The Buddha scolded them in various ways, saying, 'You foolish people! If you had not done this, how would those Bhikkhus have encountered such a thing?' After scolding them in various ways, the Buddha told the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows:'

'If a Bhikkhu uses gold, silver, and money to engage in various kinds of buying and selling, it is a Nissaggiya Pācittiya (尼薩耆波逸提, offense entailing forfeiture).'

It should be forfeited within the Sangha, and not given to one, two, or three people.

This Bhikkhu should inform the Sangha, saying, 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, used gold, silver, and money to engage in buying and selling, and have committed a Nissaggiya Pācittiya offense. Now I forfeit it within the Sangha. The announcement is complete.'

The Sangha should, through two kammas (羯磨, procedures), appoint a Bhikkhu to be the person who discards the gold, silver, and money. A Bhikkhu announces, 'Venerable Sangha, please listen! This Bhikkhu so-and-so used gold, silver, and money to engage in buying and selling, and has committed a Nissaggiya Pācittiya offense. Now he forfeits it to the Sangha. The Sangha appoints Bhikkhu so-and-so to be the person who discards the gold, silver, and money. If the Sangha is ready, let the Sangha permit it. The announcement is complete.'

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「大德僧聽！此某甲比丘，用金銀及錢賣買，犯捨墮，今舍與僧。僧差某甲比丘，作棄金銀及錢人。誰諸長老忍，默然；不忍者，說。僧已差某甲比丘作棄金銀及錢人竟；僧忍，默然故。是事如是持。」

彼比丘應棄此物著坑中、火中、流水中、曠野中，不應記處；若捉著余處，不得更捉。彼比丘不應問僧此物當云何？僧亦不應教作是作是。若不棄、不問僧，而使凈人以貿僧所衣食之物來與僧，僧得受；若分者，唯犯罪人，不得受分。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

不犯者：雖施比丘，比丘不知，凈人受之為買凈物(二十九竟)。

佛在王舍城。爾時難陀、跋難舵手自捉金銀及錢，教人捉，人施亦受。諸居士見譏呵，如擔羊毛中說。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問難陀、跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「以十利故，為諸比丘結戒，從今是戒應如是說：

「若比丘，自捉金銀及錢，若使人捉、若發心受，尼薩耆波逸提。」余如用金銀錢中說(三十竟)。

五分律卷第五 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第六(彌沙塞)

【現代漢語翻譯】 現代漢語譯本 『大德僧眾請聽！這位某甲比丘，因為使用金銀和錢幣進行買賣，觸犯了捨墮罪，現在將這些金銀錢幣捨棄給僧團。僧團推舉某甲比丘，作為捨棄金銀錢幣的人。哪位長老同意，就保持沉默；不同意的，請說出來。僧團已經推舉某甲比丘作為捨棄金銀錢幣的人完畢；僧團同意，所以保持沉默。這件事就這樣決定了。』 這位比丘應當將這些物品丟棄到坑裡、火里、流水裡、曠野里，不應該做標記；如果拿去放在其他地方，就不能再拿起來。這位比丘不應該問僧團這些物品應當如何處理？僧團也不應該教他這樣做那樣做。如果不丟棄，也不問僧團，而讓凈人用來購買僧團所需的衣食等物品拿來給僧團，僧團可以接受；如果分東西，只有犯罪的人不能接受分到的那份。 比丘尼也同樣如此。式叉摩那（受過部分戒律的沙彌尼）、沙彌（出家男子）、沙彌尼（出家女子），犯突吉羅（輕罪）。 不構成犯罪的情況：即使有人供養比丘金錢，比丘不知情，由凈人接受並用來購買清凈的物品（第二十九條完）。 佛陀在王舍城。當時，難陀（Nanda，人名）、跋難陀（Bhadrananda，人名）親自拿取金銀和錢幣，教別人拿取，別人佈施的也接受。一些居士看到后譏諷呵斥，就像擔羊毛的故事裡說的那樣。一些長老比丘聽到后，種種呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問難陀、跋難陀：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『因為這十種利益的緣故，為各位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，親自拿取金銀和錢幣，或者指使別人拿取，或者發心接受，觸犯尼薩耆波逸提（捨墮罪）。』其餘的規定如同使用金銀錢幣的戒律中所說（第三十條完）。 《五分律》卷第五 《大正藏》第22冊 No. 1421 彌沙塞部和醯《五分律》 《五分律》卷第六(彌沙塞)

【English Translation】 English version 『Venerable Sangha, please listen! This Bhikshu named so-and-so, because of buying and selling with gold, silver, and money, has committed a Nissaggiya Pacittiya offense. Now, he relinquishes these gold, silver, and money to the Sangha. The Sangha appoints Bhikshu so-and-so as the one who discards gold, silver, and money. Whoever among the elders agrees, let them remain silent; whoever disagrees, please speak. The Sangha has completed the appointment of Bhikshu so-and-so as the one who discards gold, silver, and money; the Sangha agrees, therefore remains silent. This matter is thus decided.』 That Bhikshu should discard these items into a pit, fire, flowing water, or wilderness, and should not mark the location; if he takes them and places them elsewhere, he should not take them up again. That Bhikshu should not ask the Sangha what should be done with these items? The Sangha also should not instruct him to do this or that. If he does not discard them, nor ask the Sangha, but has a layperson use them to buy items such as clothing and food needed by the Sangha and bring them to the Sangha, the Sangha may accept them; if there is a distribution, only the offender may not receive a share. The Bhikshuni is also the same. A Sikkhamana (a female novice undergoing training), a Sramanera (a male novice), a Sramanerika (a female novice), commits a Dukkata (minor offense). Non-offense: Even if someone offers money to a Bhikshu, and the Bhikshu is unaware, and a layperson accepts it and uses it to buy pure items (end of the twenty-ninth). The Buddha was in Rajagriha (Wangshecheng, city name). At that time, Nanda (Nanda, a name) and Bhadrananda (Bhadrananda, a name) personally took gold, silver, and money, instructed others to take it, and accepted what others offered. Some laypeople saw this and criticized and scolded them, as in the story of carrying sheep's wool. Some elder Bhikshus heard this, and in various ways rebuked them, and reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikshu Sangha and asked Nanda and Bhadrananda: 『Did you really do this?』 They replied: 『Indeed, we did, World Honored One!』 After the Buddha had rebuked them in various ways, he told the Bhikshus: 『Because of these ten benefits, I establish a precept for the Bhikshus, from now on this precept should be recited as follows:』 『If a Bhikshu, personally takes gold, silver, and money, or instructs others to take it, or intends to receive it, commits a Nissaggiya Pacittiya (an offense requiring forfeiture and expiation).』 The remaining regulations are as described in the precept concerning the use of gold, silver, and money (end of the thirtieth). 《Vinaya in Five Parts》Volume 5 《Taisho Tripitaka》Volume 22 No. 1421 《Mahisasaka Vinaya in Five Parts》 《Vinaya in Five Parts》Volume 6 (Mahisasaka)

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宋罽賓三藏佛陀什共竺道生等譯

初分之五墮初(九十一墮法)

佛在舍衛城。爾時有法師比丘，名沙蘭，聰明才辯，一切四眾、外道、沙門、婆羅門無能及者；遂乃以非為是、以是為非，知言非知、非知言知，恒以辯巧，勝人之口。諸比丘見，莫不嘆伏，問言：「汝與人論議，以非為是。意為謂是，為知非耶？」答：「我實知非，恥墮負處，故妄語耳！」諸長老比丘種種呵責：「佛常讚歎不妄語，亦教人不妄語。汝今云何為勝負故，作此妄語？」以是白佛。佛以是事集比丘僧，問沙蘭：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，妄語，波逸提。」

爾時諸比丘見比丘尼，言是比丘；見比丘，言是比丘尼；或見男，言女；或見女，言男；或見外道，言是釋子；或見釋子，言是外道。如是種種見異、言異，便生慚愧：「我等將無犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘從心想說，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，故妄語，波逸提。」

故妄語者：如妄語得過人法中說。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(一事竟)。

【現代漢語翻譯】 現代漢語譯本 宋罽賓三藏佛陀什與竺道生等翻譯

初分之五墮初（九十一墮法）

佛陀在舍衛城（Śrāvastī）說法。當時有一位名叫沙蘭（Śālan）的法師比丘，他聰明且善於辯論，所有四眾弟子、外道、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）都無法與他相比。於是他就把非的說成是，把是的說成非，知道的說成不知道，不知道的說成知道，總是用巧妙的辯論來勝過別人。眾比丘看到這種情況，無不歎服，問他說：『你與人辯論，把非的說成是，是你的本意就認為是這樣，還是明知其非呢？』沙蘭回答說：『我確實知道那是錯的，但恥于落敗，所以才說謊！』各位長老比丘紛紛責備他說：『佛陀常常讚歎不妄語，也教導人們不要妄語。你現在怎麼爲了爭勝負，而說這種謊話呢？』他們將此事稟告佛陀。佛陀因此事召集比丘僧眾，問沙蘭：『你真的這樣做了嗎？』沙蘭回答說：『確實如此，世尊！』佛陀種種責備他之後，告訴眾比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』

『如果比丘妄語，犯波逸提（Pāyantika）。』

當時，眾比丘看到比丘尼，卻說是比丘；看到比丘，卻說是比丘尼；或者看到男子，卻說是女子；或者看到女子，卻說是男子；或者看到外道，卻說是釋迦弟子；或者看到釋迦弟子，卻說是外道。像這樣種種所見與所言不符的情況，他們便感到慚愧：『我們難道不是犯了波逸提罪嗎？』他們將此事稟告佛陀。佛陀因此事召集比丘僧眾，告訴眾比丘：『如果比丘是無心而說，那麼犯波逸提罪，是沒有這種道理的。從今以後，這條戒律應當這樣說：』

『如果比丘，故意妄語，犯波逸提（Pāyantika）。』

所謂故意妄語：就像在妄語中說得到過人之處。

比丘尼也一樣。式叉摩那（Śikṣamāṇā）、沙彌（Śrāmaṇera）、沙彌尼（Śrāmaṇerikā），犯突吉羅（Duṣkṛta）。（一事終）

【English Translation】 English version Translated by Tripiṭaka Master Buddhashe of Kashmir during the Song Dynasty, together with Zhu Daosheng and others.

The First of the Five Sections on Offences: The First Offence (Ninety-one Offences)

The Buddha was in Śrāvastī (舍衛城). At that time, there was a Dharma master Bhikṣu (比丘) named Śālan (沙蘭), who was intelligent and eloquent. No one among the four assemblies, heretics, Śrāmaṇas (沙門), or Brahmins (婆羅門) could match him. Consequently, he would call what was wrong right, and what was right wrong; he would say he didn't know when he knew, and say he knew when he didn't know. He always used clever arguments to outdo others. When the Bhikṣus saw this, they were all amazed and asked him, 'When you argue with people, and call what is wrong right, is it because you genuinely believe it to be so, or do you know it is wrong?' Śālan replied, 'I do know it is wrong, but I am ashamed to be defeated, so I lie!' The elder Bhikṣus variously rebuked him, saying, 'The Buddha always praises not lying, and also teaches people not to lie. How can you, for the sake of winning or losing, tell such lies?' They reported this matter to the Buddha. The Buddha gathered the assembly of Bhikṣus because of this matter and asked Śālan, 'Is it true that you did this?' Śālan replied, 'It is true, World Honored One!' After the Buddha had variously rebuked him, he told the Bhikṣus, 'Now I will establish a precept for the Bhikṣus. From now on, this precept should be stated as follows:'

'If a Bhikṣu lies, it is a Pāyantika (波逸提) offence.'

At that time, the Bhikṣus saw a Bhikṣuṇī (比丘尼) and said it was a Bhikṣu; saw a Bhikṣu and said it was a Bhikṣuṇī; or saw a man and said it was a woman; or saw a woman and said it was a man; or saw a heretic and said it was a disciple of the Śākya (釋迦); or saw a disciple of the Śākya and said it was a heretic. In such cases of seeing one thing and saying another, they felt ashamed, thinking, 'Are we not committing a Pāyantika offence?' They reported this matter to the Buddha. The Buddha gathered the assembly of Bhikṣus because of this matter and told the Bhikṣus, 'If a Bhikṣu speaks unintentionally, there is no such thing as committing a Pāyantika offence. From now on, this precept should be stated as follows:'

'If a Bhikṣu deliberately lies, it is a Pāyantika (波逸提) offence.'

Deliberately lying means speaking of having attained superior states when one has not.

The same applies to Bhikṣuṇīs. Śikṣamāṇās (式叉摩那), Śrāmaṇeras (沙彌), and Śrāmaṇerikās (沙彌尼) commit a Duṣkṛta (突吉羅) offence. (End of one matter)

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佛在舍衛城。爾時諸比丘與和尚、阿阇梨，同和尚、阿阇梨共勤學問，初夜、后夜，未曾睡眠。

六群比丘作是念：「今諸比丘展轉相教，晝夜不廢，如是不久當勝我等，當見我過，當求我失。我等當共毀呰，惱使廢業。」便往語言：「汝是下賤種姓，工師小人！汝曾作諸大惡，無仁善行！」諸比丘聞，便生憂惱，廢退學業。六群比丘語餘人言：「我已壞彼讀誦、坐禪行道。」諸長老比丘種種呵責：「汝云何毀壞諸比丘，令廢學業？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「往昔有城名得叉尸羅。時彼城中彼婆羅門，有一特牛行疾多力；復有居士亦有一牛，與彼無異。二人便共捔二牛力，要不如者，賭金錢五十。彼婆羅門牛即便得勝，於是居士恥失金錢，更得一牛倍勝前者，重斷倍賭。彼婆羅門即語牛言：『彼居士更得一牛，其力非凡，欲倍賭之。汝能為不？』答言：『我能！』即集一處，捔二牛力。

「時婆羅門恐牛不如，便毀呰摧督：『曲角！痛挽，薄領痛與！汝今行步何以不正？』牛聞此語，便大失力，不如彼牛。彼婆羅門倍輸物已，而問牛言：『汝向云能，今何故不如？』答言：『我實堪能，聞毀呰故，力便都盡。可

【現代漢語翻譯】 現代漢語譯本：佛陀在舍衛城。當時，眾比丘與他們的和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）一起，與和尚、阿阇梨共同勤奮學習，從初夜到后夜，從不懈怠睡眠。 六群比丘心想：『現在這些比丘互相教導，日夜不停，這樣下去不久就會超過我們，會發現我們的過失，會尋找我們的缺點。我們應當一起詆譭他們，擾亂他們，使他們荒廢學業。』於是就前去對那些比丘說：『你們是低賤的種姓，是工匠小人！你們曾經做過許多惡事，沒有仁慈善良的行為！』眾比丘聽了這些話，便感到憂愁煩惱，荒廢了學業。六群比丘又對其他人說：『我們已經破壞了他們的讀誦、坐禪和修行。』眾長老比丘種種呵斥他們：『你們怎麼能詆譭眾比丘，使他們荒廢學業呢？』長老比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵斥他們之後，告訴眾比丘：『過去有個城市名叫得叉尸羅（Takshashila）。當時，那個城市裡有個婆羅門（Brahmin），他有一頭特別強壯的牛，跑得快，力氣大；還有個居士（householder）也有一頭牛，與婆羅門的牛不相上下。兩人便一起比賽兩頭牛的力量，約定輸的一方要輸掉五十金錢。那個婆羅門的牛贏了，於是那個居士因為輸了金錢而感到羞恥，又找來一頭牛，比之前的牛更強壯一倍，重新約定加倍賭注。那個婆羅門就對他的牛說：「那個居士又找來一頭牛，力氣非同一般，想要加倍賭注。你能行嗎？」牛回答說：「我能行！」於是他們聚集在一處，比賽兩頭牛的力量。 『當時，婆羅門擔心自己的牛不如對方的牛，便詆譭它，催促它：「彎角！用力拉，薄領用力給它！你現在走路為什麼不正？」牛聽到這些話，便大大失去了力氣，不如對方的牛。那個婆羅門輸掉加倍的賭注后，便問牛說：「你之前說能行，現在為什麼不如對方的牛？」牛回答說：「我本來確實能行，但因為聽到詆譭的話，力氣就全都消失了。』」

【English Translation】 English version: The Buddha was in Shravasti (Sravasti, a major city in ancient India). At that time, the bhikkhus (monks) were diligently studying with their Upadhyayas (Upadhyaya, preceptors) and Acharyas (Acharya, teachers), together with their Upadhyayas and Acharyas, from the early night until late night, never sleeping. The group of six bhikkhus thought: 'Now these bhikkhus are teaching each other, day and night without stopping. Before long, they will surpass us, find our faults, and seek our shortcomings. We should together criticize them, disturb them, and cause them to abandon their studies.' So they went to those bhikkhus and said: 'You are of low caste, you are artisans and petty people! You have done many evil deeds and have no kind or virtuous conduct!' When the bhikkhus heard these words, they became worried and troubled, and abandoned their studies. The group of six bhikkhus then said to others: 'We have ruined their recitation, meditation, and practice.' The elder bhikkhus scolded them in various ways: 'How can you slander the bhikkhus and cause them to abandon their studies?' The elder bhikkhus reported this matter to the Buddha. The Buddha gathered the sangha (monastic community) because of this matter and asked the group of six bhikkhus: 'Did you really do such a thing?' They replied: 'Indeed, World Honored One!' After the Buddha scolded them in various ways, he told the bhikkhus: 'In the past, there was a city called Takshashila (Takshashila, an ancient city in present-day Pakistan). At that time, in that city, there was a Brahmin (Brahmin, a member of the priestly class), who had a particularly strong bull, which was fast and powerful; there was also a householder (householder) who also had a bull, which was no different from the Brahmin's bull. The two then competed in the strength of the two bulls, agreeing that the loser would lose fifty gold coins. The Brahmin's bull won, so the householder was ashamed of losing the gold coins and obtained another bull, twice as strong as the previous one, and agreed to double the bet. The Brahmin then said to his bull: "That householder has obtained another bull, whose strength is extraordinary, and wants to double the bet. Can you do it?" The bull replied: "I can!" So they gathered in one place to compete in the strength of the two bulls. 'At that time, the Brahmin, fearing that his bull would not be as good as the other's, slandered it and urged it on: "Curved horns! Pull hard, thin neck, give it your all! Why is your gait not straight now?" When the bull heard these words, it greatly lost its strength and was not as good as the other bull. After the Brahmin lost the doubled bet, he asked the bull: "You said you could do it before, why are you not as good as the other bull now?" The bull replied: "I was indeed able to do it, but because I heard the slanderous words, all my strength disappeared."

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更斷賭，復使倍上，要牽百車上于峻坂；當捔力時，美言見誘，可言：「觠角！汝行步周正，形體姝好，閑挽百車上于峻坂。」於是更賭，果便得勝。』」

佛因是事，即說偈言：

「當說可意言，　　勿為不可語； 　畜生聞尚悅，　　引重拔峻坂， 　由是無有敵，　　獲倍生歡喜。 　何況於人倫，　　譭譽無增損？

「諸比丘！彼畜生聞毀呰語，猶尚失力，況於人乎！今為諸比丘結戒，從今是戒應如是說：

「若比丘，毀呰比丘，波逸提。」

毀呰者：言下賤工師種。

如是等，雖說實而欲毀之。若彼聞解，語語波逸提；若不聞、不解，突吉羅。

若言：「汝是下賤。」而彼言非；猶證為是，語語波逸提。

若比丘毀呰比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。

比丘尼毀呰比丘、比丘尼，波逸提；毀呰式叉摩那、沙彌、沙彌尼，突吉羅。

式叉摩那、沙彌、沙彌尼毀呰五眾，突吉羅。

不犯者：欲利益語、教誡語、同意語(二事竟)。

佛在舍衛城。爾時諸比丘精勤學問，如毀呰中說。六群比丘復恐勝己，便斗亂之。至此比丘間，語言：「汝與我知厚，而彼說汝是下賤種姓，工師小人，曾作大惡，無仁善行。我聞其語，與說我無

【現代漢語翻譯】 現代漢語譯本：

'停止賭博，反而加倍下注，想要拉動百輛車上陡峭的山坡；當角力的時候，用好聽的話引誘，可以說：『大力士啊！你行走穩健端正，體格健美，一定能拉動百輛車上陡峭的山坡。』於是再次賭博，果然就得勝了。'

佛陀因為這件事，就說了這首偈語：

'應當說令人喜悅的話，不要說令人不快的話； 即使是畜生聽了也高興，（從而）拉重物，登上陡峭的山坡， 因此沒有敵人，獲得加倍的快樂。 更何況是人類，（對於好話）譭謗和讚譽都沒有增減？'

'諸位比丘！那些畜生聽到詆譭的話，尚且會失去力量，更何況是人呢！現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：

'如果比丘，詆譭比丘，犯波逸提（一種罪名）。'

詆譭是指：說（對方是）**工匠的種姓。

像這樣等等，即使說的是事實，但目的是爲了詆譭。如果對方聽懂了，每一句話都犯波逸提；如果對方沒有聽懂、不理解，犯突吉羅（一種較輕的罪名）。

如果說：『你是**。』而對方說不是；仍然證實對方是，每一句話都犯波逸提。

如果比丘詆譭比丘尼（bhikkhuni，比丘尼）、式叉摩那（sikkhamana，學戒女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），犯突吉羅。

比丘尼詆譭比丘、比丘尼，犯波逸提；詆譭式叉摩那、沙彌、沙彌尼，犯突吉羅。

式叉摩那、沙彌、沙彌尼詆譭五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼），犯突吉羅。

不犯的情況：爲了利益而說的話、教誡的話、同意的話（兩種情況結束）。

佛陀在舍衛城（Sravasti）。當時諸位比丘精勤學習，就像在詆譭的內容中所說的那樣。六群比丘又害怕別人超過自己，就挑撥離間。到這些比丘之間，說：『你和我關係深厚，而他說你是**種姓，工匠小人，曾經做過大惡事，沒有仁慈善良的行為。我聽到他的話，（就）對他說我沒有……』

【English Translation】 English version:

'Stop gambling, but instead double the bet, wanting to pull a hundred carts up a steep slope; when wrestling, use pleasant words to entice, saying: 'Strong man! Your gait is steady and upright, your physique is beautiful, you can surely pull a hundred carts up a steep slope.' Then gamble again, and surely you will win.'

Because of this incident, the Buddha spoke this verse:

'One should speak pleasing words, not speak unpleasant words; Even animals will be pleased to hear them, (and thus) pull heavy loads and climb steep slopes, Therefore, there are no enemies, and one obtains double the joy. How much more so for humans, (for good words) neither slander nor praise will increase or decrease?'

'Monks! Those animals, upon hearing disparaging words, will lose strength, how much more so for humans! Now I establish a precept for the monks, from now on this precept should be stated as follows:

'If a monk disparages another monk, he commits a payattika (a type of offense).'

Disparagement refers to: saying (that someone is) of **artisan lineage.

Like this and so on, even if it is the truth, but the intention is to disparage. If the other person understands, each word is a payattika; if the other person does not hear or understand, it is a dukkhata (a lighter offense).

If one says: 'You are a ,' and the other person says no; still affirming that they are, each word is a payattika.

If a monk disparages a bhikkhuni (nun), sikkhamana (a female novice observing the precepts), sramanera (a male novice), or sramanerika (a female novice), he commits a dukkhata.

A bhikkhuni disparaging a monk or bhikkhuni commits a payattika; disparaging a sikkhamana, sramanera, or sramanerika, she commits a dukkhata.

A sikkhamana, sramanera, or sramanerika disparaging the five groups (monks, nuns, sikkhamanas, male novices, female novices) commits a dukkhata.

Non-offenses: words spoken for benefit, words of instruction, words of agreement (the two cases are concluded).

The Buddha was in Sravasti (Savatthi). At that time, the monks were diligently studying, as mentioned in the section on disparagement. The group of six monks, fearing that others would surpass them, stirred up discord. They went among the monks, saying: 'You and I have a close relationship, but he said you are of **lineage, a petty artisan, who has done great evil deeds, without kindness or goodness. I heard his words, (and) said to him that I have no...'

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異。」至彼比丘間，亦復如是。彼此聞之，心皆散亂，廢退學業，更相忿恚，不復共語。

有一比丘問諸比丘：「汝等何故，不共我語？」比丘答言：「有人云，汝道說我惡！」彼言：「誰道？」答言：「六群比丘。」彼言：「六群比丘亦云，汝等道說我惡。」諸長老比丘聞，種種呵責六群比丘：「汝等云何兩舌斗亂！」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！如何同在一法，而兩舌斗亂？」告諸比丘：「過去世時，有師子名曰善牙，有虎名曰善抓，共作親厚。有一野狐常隨覓食，師子及虎不與共語。野狐后時，作是念：『今此二獸甚相愛重，我當斗亂，使各求食，所殘必多，我當得之。』便至虎邊，而說偈言：

「『善抓汝雄猛，　　生處色力妙， 　　善牙說汝惡，　　我聞心不喜。』

「復至師子邊，亦說偈言：

「『善牙汝雄猛，　　生處色力妙， 　　善抓說汝惡，　　我聞心不喜。』

「二獸聞偈各不相喜，善牙聰明，尋作是念：『善抓不與我語，必是野狐斗亂所致。』后得一犢與虎，虎不肯食。於是善牙即以偈問：

「『輟我持相與，　　何故而不食？ 　　親厚謂無過，　　反更不相喜， 　　將無信

【現代漢語翻譯】 現代漢語譯本： 『不同。』這些話也傳到了那些比丘那裡，他們也像這樣互相議論。彼此聽到這些話后，心都散亂了，荒廢了學業，互相怨恨，不再互相交談。

有一位比丘問其他比丘：『你們為什麼不和我說話？』比丘們回答說：『有人說，你說了我們的壞話！』他問：『誰說的？』回答說：『六群比丘（指行為不端的比丘團體）。』他說：『六群比丘也說，你們說了他們的壞話。』各位長老比丘聽到了這些，紛紛呵斥六群比丘：『你們怎麼能搬弄是非，挑撥離間！』於是將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀嚴厲地呵斥他們：『你們這些愚癡的人！怎麼能同在一個佛法下修行，卻搬弄是非，挑撥離間呢？』佛陀告訴各位比丘：『過去世的時候，有一隻獅子名叫善牙（Śānta-danta，意為『善良的牙齒』），有一隻老虎名叫善抓（Śānta-graha，意為『善良的爪子』），它們彼此非常親密。有一隻野狐經常跟隨它們尋找食物，獅子和老虎都不和它說話。野狐後來這樣想：『現在這兩隻野獸非常相愛，我應該挑撥離間它們，讓它們各自尋找食物，剩下的食物肯定很多，我就能得到了。』於是它來到老虎身邊，用偈語說道：

『善抓你真雄猛，生處毛色力氣都美妙，善牙說你壞話，我聽了心裡不高興。』

『又來到獅子身邊，也用偈語說道：

『善牙你真雄猛，生處毛色力氣都美妙，善抓說你壞話，我聽了心裡不高興。』

『兩隻野獸聽了偈語后，彼此都不高興。善牙很聰明，立刻這樣想：『善抓不和我說話，一定是野狐挑撥離間造成的。』後來得到一隻小牛給老虎，老虎卻不肯吃。於是善牙就用偈語問道：

『分給我拿來送給你，為什麼你卻不肯吃？親密友善本該沒有過錯，反而更加不高興，莫非是聽信了挑撥離間的話？』

【English Translation】 English version: 『Different.』 These words also reached those Bhikshus (monks), and they discussed each other in the same way. Hearing these words, their minds were scattered, they abandoned their studies, resented each other, and no longer spoke to each other.

One Bhikshu asked the other Bhikshus: 『Why don't you talk to me?』 The Bhikshus replied: 『Someone said that you spoke ill of us!』 He asked: 『Who said that?』 They replied: 『The Six-Group Bhikshus (referring to a group of monks with misconduct).』 He said: 『The Six-Group Bhikshus also said that you spoke ill of them.』 When the elder Bhikshus heard this, they all scolded the Six-Group Bhikshus: 『How can you engage in double-tongued discord!』 They then reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monk community) because of this matter and asked the Six-Group Bhikshus: 『Did you really do this?』 They replied: 『Indeed, World Honored One!』 The Buddha sternly scolded them: 『You foolish people! How can you practice under the same Dharma (teachings), yet engage in double-tongued discord?』 The Buddha told the Bhikshus: 『In the past, there was a lion named Śānta-danta (善牙, meaning 'Good Teeth'), and a tiger named Śānta-graha (善抓, meaning 'Good Claws'), they were very close to each other. There was a jackal who often followed them in search of food, but the lion and tiger did not speak to it. Later, the jackal thought: 『Now these two beasts love each other very much, I should sow discord between them, so that they will each look for food separately, and there will surely be a lot of leftovers, which I will be able to get.』 So it went to the tiger and said in a verse:

『Śānta-graha, you are so brave, your birth, fur, and strength are all wonderful, Śānta-danta speaks ill of you, I am not happy to hear it.』

『It also went to the lion and said in a verse:

『Śānta-danta, you are so brave, your birth, fur, and strength are all wonderful, Śānta-graha speaks ill of you, I am not happy to hear it.』

『After hearing the verses, the two beasts were not happy with each other. Śānta-danta was clever and immediately thought: 『Śānta-graha is not talking to me, it must be caused by the jackal sowing discord.』 Later, he got a calf and gave it to the tiger, but the tiger refused to eat it. So Śānta-danta asked in a verse:

『I set aside my share to give to you, why do you refuse to eat it? Close friendship should have no faults, but instead, you are even more unhappy, could it be that you have believed the words of discord?』

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狐言，　　以間吾子意； 　　若遂懷恨情，　　終當成怨結。 　　推此非有他，　　必是野狐讒， 　　下賤離吾好，　　今當殺去之！』」

告諸比丘：「畜生尚以斗亂為非，況於人乎！今為諸比丘結戒，從今是戒應如是說：

「若比丘，兩舌斗亂比丘，波逸提。」

余如毀呰中說(三事竟)。

佛在舍衛城。爾時跋難陀常出入一居士家為其說法，斷理官事，救諸病苦。其家后時衰喪殆盡，余唯婦姑二人而已。時跋難陀以親厚意為姑說法，婦來則止；為婦說法，姑來亦爾。各生疑意，謂其必欲作不凈行；遂相道說，聞乎遠近。諸不信樂佛法者，便譏呵言：「沙門釋子行於非法，過於世間蕩逸之人！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘為女人說法，波逸提。」

爾時有大威德比丘，至時著衣持缽入城乞食；次到一家，婦人出，為敷座設美飲食，食訖以小床於前坐，白言：「大德！為我說法。」比丘觀之，知此婦人須臾之間刀風當發，死墮地獄；若為說法，便於座上遠塵離垢。雖見知此，而作是念：

【現代漢語翻譯】 狐貍說，『這是爲了離間我和你的關係； 如果因此懷恨在心，最終會結下怨仇。 推究這件事沒有其他原因，一定是野狐的讒言， 離間我們的友誼，現在應當殺掉它！』

佛告訴眾比丘：『畜生尚且認為挑撥離間是不對的，更何況是人呢！現在為各位比丘制定戒律，從今以後這條戒律應當這樣說：

『如果比丘，用兩舌挑撥比丘之間的關係，犯波逸提（一種罪名）。』

其餘的如同在毀呰（譭謗）中所說。（三件事結束）

佛在舍衛城（Śrāvastī）。當時跋難陀（Bhadanta）常出入一位居士家，為他們說法，處理官司訴訟，救治各種疾病痛苦。這家後來衰敗殆盡，只剩下婆婆和媳婦兩人。當時跋難陀以親近友好的心意為婆婆說法，媳婦來了就停止；為媳婦說法，婆婆來了也停止。她們各自產生懷疑，認為他一定想做不凈的行為；於是互相議論，傳遍了遠近。那些不信奉佛法的人，便譏諷呵斥說：『沙門釋子（Śrāmaṇa Śākya，指佛教出家人）做不合法的事情，超過了世間放蕩的人！沒有沙門的德行，破壞沙門的法規！』各位長老比丘聽了，種種呵責，把這件事稟告了佛。佛因為這件事召集比丘僧眾，問跋難陀：『你真的這樣做了嗎？』回答說：『確實如此。世尊（Bhagavan）！』佛種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說：

『如果比丘為女人說法，犯波逸提。』

當時有一位具有大威德的比丘，到吃飯的時候穿著袈裟，拿著缽進入城中乞食；依次到了一家，婦人出來，為他鋪設座位，準備精美的飲食，吃完飯後放了一個小床在他面前坐下，說道：『大德！請為我說法。』比丘觀察她，知道這位婦人須臾之間刀風（死亡的預兆）就要發作，死後會墮入地獄；如果為她說法，她便能在座上遠離塵垢，證得解脫。雖然知道這些，但他心想：

【English Translation】 The fox said, 'This is to sow discord between me and you; If you harbor resentment because of this, it will eventually become a knot of hatred. Investigating this matter, there is no other reason, it must be the slander of a wild fox, Alienating our friendship, now we should kill it!'

The Buddha told the Bhikshus (monks): 'Even animals consider stirring up trouble to be wrong, how much more so should humans! Now I am establishing precepts for you Bhikshus, from now on this precept should be stated as follows:

'If a Bhikshu (monk), uses divisive speech to cause discord among Bhikshus, he commits a Pācittiya (an offense requiring confession).'

The rest is as described in the section on reviling. (The three matters are concluded)

The Buddha was in Śrāvastī (a major city in ancient India). At that time, Bhadanta (a respectful title for a monk) frequently visited a householder's home to preach the Dharma, settle legal disputes, and relieve various sufferings. This family later declined and was nearly ruined, leaving only a mother-in-law and daughter-in-law. At that time, Bhadanta, with a close and friendly intention, preached the Dharma to the mother-in-law, and stopped when the daughter-in-law came; when he preached to the daughter-in-law, he stopped when the mother-in-law came. They each became suspicious, thinking that he must want to engage in impure conduct; so they discussed it with each other, and it spread far and wide. Those who did not believe in the Buddha's Dharma then ridiculed and scolded, saying: 'The Śrāmaṇa Śākyas (Buddhist renunciates) are doing unlawful things, exceeding the licentious people of the world! They have no Śrāmaṇa conduct, and they are destroying the Śrāmaṇa Dharma!' The elder Bhikshus heard this, and variously rebuked him, and reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monastic community) because of this matter, and asked Bhadanta: 'Is this really what you did?' He replied: 'It is true, Bhagavan (Blessed One)!' After the Buddha had variously rebuked him, he told the Bhikshus: 'Now I am establishing precepts for you Bhikshus, from now on this precept should be stated as follows:

'If a Bhikshu preaches the Dharma to a woman, he commits a Pācittiya.'

At that time, there was a Bhikshu with great virtue, who, when it was time to eat, put on his robes and carried his bowl into the city to beg for food; he came to a house, and a woman came out, spread out a seat for him, and prepared delicious food, and after he had eaten, she placed a small stool in front of him and sat down, saying: 'Great Virtue! Please preach the Dharma to me.' The Bhikshu observed her, and knew that the wind of the sword (a sign of impending death) would arise in this woman in a short time, and that she would fall into hell after death; if he preached the Dharma to her, she would be able to be far from dust and defilement and attain liberation in her seat. Although he knew this, he thought:

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「佛制不聽為女人說法，乃至沒命不應有犯。」便答言：「姊妹且安，不得有說。」語已而去。去未久，婦人果風發而死。比丘愍之，還至僧房向餘人說。諸比丘將至佛所，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛又問比丘：「汝若為說法，幾語得解。」答言：「五、六語。」於是佛贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽諸比丘，為女人說法至五六語。從今是戒應如是說：

「若比丘，為女人說法，過五六語，波逸提。」

爾時諸比丘入他家，婦人請說法，比丘為說五六語已，默然而住。諸婦人言：「我等未解，愿更說之。」諸比丘言：「姊妹！佛不聽我等為女說法過五六語。」諸婦人言：「可為余比丘說，我因得解。」諸比丘言：「佛未聽我等因比丘，為女人說法。」以是白佛，佛以是事集比丘僧，告諸比丘：「從今聽因比丘，為女人說法。」

爾時有一比丘入大臣家，無比丘伴，諸婦人請說法，答言：「佛不聽我為女人說法過五六語。」諸婦人便呼小兒在前立，白言：「大德！可為此兒說法，我因得解。」答言：「佛未聽我因小兒，為女人說法。」以是白佛，佛以是事集比丘僧，告諸比丘：「從今聽因有知男子，為女人說法。」

【現代漢語翻譯】 現代漢語譯本： 『佛陀制定了不為女人說法的規定，即使喪命也不應該違犯。』於是（比丘）回答說：『姐妹們請安心，不能為你們說法。』說完就離開了。離開沒多久，那個婦人果然因病發作而死了。比丘憐憫她，回到僧房向其他人說了這件事。眾比丘將此事稟告佛陀。佛陀因此事召集比丘僧眾，問那個比丘：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀又問比丘：『你如果為她說法，幾句話能讓她理解？』回答說：『五六句話。』於是佛陀讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴眾比丘：『從今以後允許各位比丘，為女人說法至五六句話。從今以後這條戒律應該這樣說：』 『如果比丘，為女人說法，超過五六句話，犯波逸提（一種戒律罪名）。』 當時，眾比丘進入別人家，婦人請求說法，比丘說了五六句話后，就沉默不語。眾婦人說：『我們還沒有理解，希望再多說一些。』眾比丘說：『姐妹們！佛陀不允許我們為女人說法超過五六句話。』眾婦人說：『可以為其他比丘說，我們因此也能理解。』眾比丘說：『佛陀沒有允許我們通過其他比丘，為女人說法。』因此將此事稟告佛陀，佛陀因此事召集比丘僧眾，告訴眾比丘：『從今以後允許通過其他比丘，為女人說法。』 當時，有一位比丘進入大臣家，沒有其他比丘陪伴，眾婦人請求說法，（比丘）回答說：『佛陀不允許我為女人說法超過五六句話。』眾婦人便叫一個小孩子站在前面，稟告說：『大德！可以為這個孩子說法，我們因此也能理解。』（比丘）回答說：『佛陀沒有允許我通過小孩子，為女人說法。』因此將此事稟告佛陀，佛陀因此事召集比丘僧眾，告訴眾比丘：『從今以後允許通過有知覺的男子，為女人說法。』

【English Translation】 English version: 'The Buddha has established a rule not to preach to women, and one should not violate it even at the cost of one's life.' Then (the Bhikkhu) replied, 'Sisters, please be at ease, I cannot preach to you.' Having said this, he left. Not long after he left, the woman indeed died from a sudden illness. The Bhikkhu felt compassion for her and returned to the monastery to tell others about it. The Bhikkhus brought this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (community of monks) because of this matter and asked the Bhikkhu, 'Did you really do this?' He replied, 'Indeed, World Honored One!' The Buddha then asked the Bhikkhu, 'If you were to preach to her, how many words would it take for her to understand?' He replied, 'Five or six words.' Thereupon, the Buddha praised contentment with few desires, praised the precepts, and praised upholding the precepts. He then told the Bhikkhus, 'From now on, I allow you Bhikkhus to preach to women up to five or six words. From now on, this precept should be stated as follows:' 'If a Bhikkhu preaches to a woman, exceeding five or six words, it is a Pacittiya (a type of offense against monastic rules).' At that time, the Bhikkhus entered other people's homes, and the women requested them to preach. The Bhikkhus spoke five or six words and then remained silent. The women said, 'We have not understood, we wish you would say more.' The Bhikkhus said, 'Sisters! The Buddha does not allow us to preach to women exceeding five or six words.' The women said, 'You can preach to other Bhikkhus, and we can understand through them.' The Bhikkhus said, 'The Buddha has not allowed us to preach to women through other Bhikkhus.' Therefore, they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus, 'From now on, I allow you to preach to women through other Bhikkhus.' At that time, a Bhikkhu entered the home of a minister without another Bhikkhu accompanying him. The women requested him to preach. (The Bhikkhu) replied, 'The Buddha does not allow me to preach to women exceeding five or six words.' The women then called a small child to stand in front and reported, 'Great Virtue! You can preach to this child, and we can understand through him.' (The Bhikkhu) replied, 'The Buddha has not allowed me to preach to women through a child.' Therefore, they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus, 'From now on, I allow you to preach to women through a sentient man.'

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時諸比丘作是念：「佛雖聽我因有知男子，為女人說法，而有知男子雖知難遇。」復不為說。以是白佛，佛以是事集比丘僧，告諸比丘：「從今聽因別知善惡語男子，為女人說法。從今是戒應如是說：

「若比丘，為女人說法，過五六語，除有別知善惡語男子，波逸提。」

爾時有優婆塞取不奉法家女為婦，語諸比丘：「大德！為我婦說法，令信樂三寶；為受三歸五戒、八分戒；為說十善、十不善道。」諸比丘悉不為說。以是白佛。佛以是事集比丘僧，告諸比丘：「從今聽與女人受三歸五戒、八分戒，說十善、十不善道。」

比丘尼亦如是。式叉摩那、沙彌沙彌尼，突吉羅。

五語者：色無常，受想行識無常。

六語者：眼無我，耳鼻舌身心無我。

若比丘為女人說五六語竟，語言：「姊妹！法正齊此。」從坐起去。更有因緣，還復來坐，為說不犯。

若說五六語竟，更有女人來，為后女人說。如是相因，為無量女人說，皆不犯。若自誦經，女人來聽；若女人問義，要使得解，過五六語，皆不犯(四事竟)。

佛在舍衛城。爾時六群比丘有勢力，余善比丘無勢力；六群比丘恒遮其五種羯磨，呵責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨；若比丘被五種羯

【現代漢語翻譯】 現代漢語譯本： 當時，眾比丘心想：『佛陀雖然允許我們因為有能辨別是非的男子在場，而為女人說法，但能辨別是非的男子實在難得。』於是就不為女人說法。他們將此事稟告佛陀，佛陀因此事召集比丘僧團，告訴眾比丘：『從今以後，允許因為有能辨別善惡言語的男子在場，而為女人說法。從今以後，這條戒律應當這樣說：』 『如果比丘為女人說法，超過五六句話，除非有能辨別善惡言語的男子在場，否則犯波逸提罪。』（波逸提：一種輕罪） 當時，有優婆塞（在家男居士）娶了不信奉佛法的女子為妻，對眾比丘說：『大德！請為我的妻子說法，讓她信樂三寶（佛、法、僧）；為她授三歸（皈依佛、皈依法、皈依僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八分戒（八關齋戒）；為她說十善（不殺生等十種善行）、十不善道（殺生等十種不善行）。』眾比丘都不為她說。他們將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴眾比丘：『從今以後，允許為女人授三歸五戒、八分戒，說十善、十不善道。』 比丘尼（出家女眾）也一樣。式叉摩那（準學女）、沙彌（小男眾）、沙彌尼（小女眾），犯突吉羅罪（一種更輕的罪）。 五句話的內容是：色（物質）是無常的，受（感受）、想（思想）、行（行為）、識（意識）是無常的。 六句話的內容是：眼（眼睛）是無我的，耳（耳朵）、鼻（鼻子）、舌（舌頭）、身（身體）、心（意識）是無我的。 如果比丘為女人說了五六句話后，說：『姊妹！佛法就講到這裡。』然後從座位上起身離開。如果因為其他因緣，又回來坐下，繼續說法，不犯戒。 如果說了五六句話后，又有其他女人來，為後來的女人說法。像這樣互相接續，為無數女人說法，都不犯戒。如果自己誦經，有女人來聽；如果女人問佛法義理，一定要讓她理解，即使超過五六句話，都不犯戒（四件事完畢）。 佛陀住在舍衛城（古印度城市）。當時，六群比丘（指行為不端的比丘）有勢力，其他善良的比丘沒有勢力；六群比丘經常阻止其他比丘的五種羯磨（僧團的議事方式）：呵責羯磨（公開譴責）、驅出羯磨（驅逐出僧團）、依止羯磨（限制依止權）、舉罪羯磨（公開指控罪行）、下意羯磨（降低地位）；如果比丘被五種羯磨

【English Translation】 English version: At that time, the bhikkhus (monks) thought: 'Although the Buddha has allowed us to teach the Dharma to women when there is a man present who can discern right from wrong, such a man is hard to find.' Therefore, they did not teach the Dharma to women. They reported this matter to the Buddha, who gathered the bhikkhu sangha (monastic community) and told them: 'From now on, I allow teaching the Dharma to women when there is a man present who can discern good and evil speech. From now on, this precept should be stated as follows:' 'If a bhikkhu teaches the Dharma to a woman, exceeding five or six sentences, unless there is a man present who can discern good and evil speech, he commits a pācittiya (an offense requiring confession).' At that time, there was an upāsaka (male lay devotee) who had taken a woman from a family that did not follow the Dharma as his wife. He said to the bhikkhus: 'Venerable sirs, please teach the Dharma to my wife, so that she may have faith in the Three Jewels (Buddha, Dharma, Sangha); give her the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants), and the Eight Precepts (eight precepts observed on special days); and explain to her the ten wholesome paths (ten good deeds, such as not killing) and the ten unwholesome paths (ten bad deeds, such as killing).' The bhikkhus did not teach her. They reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha and told them: 'From now on, I allow giving the Three Refuges, the Five Precepts, and the Eight Precepts to women, and explaining to them the ten wholesome paths and the ten unwholesome paths.' The bhikkhunīs (nuns) are also the same. The sikṣamāṇā (female novice), śrāmaṇera (male novice), and śrāmaṇerikā (female novice) commit a duṣkṛta (a minor offense). The five sentences are: Form (matter) is impermanent, feeling (sensation), perception (thought), volition (mental formations), and consciousness are impermanent. The six sentences are: The eye is without self, the ear, nose, tongue, body, and mind are without self. If a bhikkhu speaks five or six sentences to a woman and then says: 'Sister, the Dharma ends here.' and then rises from his seat and leaves. If, due to other circumstances, he returns and sits down again and continues to teach, he does not commit an offense. If, after speaking five or six sentences, another woman comes, and he teaches the Dharma to the later woman. In this way, if they continue to teach each other, teaching the Dharma to countless women, they do not commit an offense. If he is reciting scripture and women come to listen; if women ask about the meaning of the Dharma, and it is necessary to make them understand, even if it exceeds five or six sentences, he does not commit an offense (the four cases are complete). The Buddha was in Śrāvastī (an ancient Indian city). At that time, the group of six bhikkhus (referring to bhikkhus with misconduct) were powerful, and the other virtuous bhikkhus were not powerful; the group of six bhikkhus constantly obstructed the five kinds of karmas (formal acts of the Sangha): censure karma (public reprimand), expulsion karma (expulsion from the Sangha), dependence karma (restriction of dependence rights), accusation karma (public accusation of offenses), and lowering karma (lowering of status); if a bhikkhu was subjected to the five kinds of karmas

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磨，僧欲解亦遮不聽。后六群比丘無勢力，諸善比丘有勢力；眾僧應有羯磨事，六群比丘作衣時至，諸比丘言：「今當呼六群比丘共行僧事。若不捨衣來，自當囑授，我等便得如法行事。」即便集僧，遣人語六群比丘：「汝等可來，僧今集會。」六群比丘言：「我等有事，今遣囑授。」即囑授一比丘來詣大眾，僧應與作五種羯磨者，與作五種羯磨；應與解五種羯磨者，與解五種羯磨。羯磨已，所囑授比丘還到六群比丘所。六群問言：「僧作何事？」答言：「我等所欲羯磨，僧都不作；所不欲者，僧反作之。」六群比丘便往彼羯磨比丘所，語言：「汝等莫愁，我當與汝作力。我向不知為汝作羯磨，故囑授耳！若知者，當廢事往。何緣使彼成此羯磨？」復往解羯磨比丘所語言：「我不與汝解羯磨，不受汝懺悔！」諸長老比丘聞，呵責六群比丘：「云何僧如法斷事竟，還發起？」將至佛所，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，僧斷事竟，還發起，波逸提。」

時諸比丘不知僧斷事竟，還發起；後知，生慚愧心，或有出罪悔過者。諸長老比丘以是白佛。佛以是事集比丘僧，告諸比丘：

【現代漢語翻譯】 現代漢語譯本 當時，如果僧團想要解決此事，六群比丘會阻止，不讓解決。後來，六群比丘沒有勢力，善良的比丘有勢力；僧團應該有羯磨（Karma，業）之事，六群比丘說做衣服的時間到了，其他比丘說：『現在應當叫六群比丘一起來處理僧團事務。如果他們不捨棄做衣服的事情來，就讓他們委託授權，我們就可以如法地處理事務。』 於是，僧團集合，派人告訴六群比丘：『你們可以來了，僧團現在有事。』六群比丘說：『我們有事，現在派人委託授權。』於是，他們委託授權一位比丘來到大眾中，僧團應該為他做五種羯磨的，就為他做五種羯磨；應該為他解除五種羯磨的，就為他解除五種羯磨。羯磨完畢后，被委託授權的比丘回到六群比丘那裡。六群比丘問他說：『僧團做了什麼事？』他回答說：『我們想要做的羯磨，僧團都不做；我們不想要的，僧團反而做了。』 六群比丘便去到那些做羯磨的比丘那裡，對他們說：『你們不要擔心，我來幫助你們。我之前不知道是為你們做羯磨，所以才委託授權！如果知道的話，就應該放棄事情前往阻止。怎麼能讓他們完成這個羯磨呢？』又去到那些解除羯磨的比丘那裡，對他們說：『我不為你們解除羯磨，不接受你們的懺悔！』 各位長老比丘聽了，呵責六群比丘說：『為什麼僧團如法地斷事完畢，你們還要重新發起？』於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，僧團斷事完畢，還重新發起，犯波逸提（Payattika，一種罪名）。』 當時，各位比丘不知道什麼是僧團斷事完畢，還重新發起；後來知道了，心生慚愧，有些人就出罪懺悔。各位長老比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：

【English Translation】 English version At that time, if the Sangha (community of monks) wanted to resolve the matter, the six monks would obstruct and not allow it. Later, the six monks had no power, and the virtuous monks had power; the Sangha should have Karma (action, deed) matters, and the six monks said that the time for making clothes had arrived. The other monks said, 'Now we should call the six monks to handle the Sangha affairs together. If they do not abandon the matter of making clothes and come, let them entrust authorization, and we can handle the affairs according to the Dharma (teachings of Buddha).' Therefore, the Sangha gathered and sent someone to tell the six monks: 'You can come, the Sangha has something to do now.' The six monks said, 'We have something to do, now we will send someone to entrust authorization.' So, they entrusted authorization to a monk to come to the assembly, and the Sangha should perform the five kinds of Karma for him, and they performed the five kinds of Karma for him; those who should have the five kinds of Karma removed, had the five kinds of Karma removed. After the Karma was completed, the monk who was entrusted with authorization returned to the six monks. The six monks asked him, 'What did the Sangha do?' He replied, 'The Karma we wanted to do, the Sangha did not do; what we did not want, the Sangha did instead.' The six monks then went to the monks who performed the Karma and said to them, 'Don't worry, I will help you. I didn't know that it was for you to do Karma, so I entrusted authorization! If I knew, I should have abandoned the matter and went to stop it. How can they complete this Karma?' They also went to the monks who removed the Karma and said to them, 'I will not remove the Karma for you, and I will not accept your repentance!' The elder monks heard this and rebuked the six monks, saying, 'Why did the Sangha finish the matter according to the Dharma, and you still re-initiate it?' So they reported the matter to the Buddha (enlightened one). The Buddha summoned the Sangha of monks because of this matter and asked the six monks, 'Did you really do this?' They replied, 'Indeed, World Honored One (Buddha)!' After the Buddha rebuked them in various ways, he told the monks, 'Now I will establish precepts for you monks, from now on this precept should be said like this: 'If a monk, after the Sangha has finished dealing with a matter, re-initiates it, commits a Payattika (an offense requiring confession).' At that time, the monks did not know what it meant to re-initiate a matter after the Sangha had finished dealing with it; later they knew, and they felt ashamed, and some of them confessed their sins. The elder monks reported the matter to the Buddha. The Buddha summoned the Sangha of monks because of this matter and told the monks:

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「若不知僧斷事竟，還發起，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，知僧斷事竟，還發起，波逸提。」

復有不如法斷事諸比丘，作是念：「佛若聽我等不如法斷事，還發起者善。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽僧不如法斷事，還發起。從今是戒應如是說：

「若比丘，知僧如法斷事竟，還發起，波逸提。」

若僧如法斷事而發起者，波逸提；若僧不羯磨斷事，而發起者，突吉羅；若發起私事，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(五事竟)。

佛在舍衛城，與五百比丘僧至阿荼脾邑。時彼居士作是念：「佛久乃來此，尋當復去。我等應親近諸比丘學誦經偈，問所不解。世尊去後，得有所怙。」即到諸比丘所，作是語：「大德！教我誦讀經偈。」諸比丘言：「佛未聽我等教白衣誦經。」以是白佛，佛言：「聽教白衣誦經。」

時諸比丘種種國出家，誦讀經偈音句不正，諸居士便譏呵言：「云何比丘晝夜親承，而不知男、女、黃門、二根人語及多少語法？」諸比丘聞，各各羞恥，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛即遙責諸居士：「汝愚癡人！如何譏呵異國

【現代漢語翻譯】 現代漢語譯本：'如果不知道僧團已經斷事完畢，又重新發起爭端，犯波逸提罪，這是不可能的。從今以後，這條戒律應當這樣說：' '如果比丘，知道僧團已經斷事完畢，又重新發起爭端，犯波逸提罪。' 又有不如法斷事的比丘，這樣想：'如果佛允許我們不如法斷事，又重新發起爭端，那就好了。'因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴諸位比丘：'現在允許僧團不如法斷事，又重新發起爭端。從今以後，這條戒律應當這樣說：' '如果比丘，知道僧團如法斷事完畢，又重新發起爭端，犯波逸提罪。' 如果僧團如法斷事而又發起爭端，犯波逸提罪；如果僧團沒有羯磨（Karma）斷事，而發起爭端，犯突吉羅罪；如果發起私事，犯突吉羅罪。 比丘尼也如此。式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼），犯突吉羅罪（五事完畢）。 佛陀在舍衛城（Śrāvastī），與五百比丘僧團來到阿荼脾邑（Āṭavī）。當時那裡的居士這樣想：'佛陀很久才來這裡一次，很快又要離開。我們應該親近諸位比丘，學習誦讀經偈，請教不理解的地方。世尊離開后，我們才能有所依靠。'於是來到諸位比丘處，這樣說：'大德！請教我們誦讀經偈。'諸位比丘說：'佛陀沒有允許我們教白衣誦經。'因此將此事稟告佛陀，佛陀說：'允許教白衣誦經。' 當時諸位比丘來自各個國家出家，誦讀經偈的音調和語句不正確，諸位居士便譏諷呵斥說：'為什麼這些比丘晝夜親近佛陀，卻不知道男人、女人、黃門（Pāṇḍaka，無性人）、二根人（Ubhayavyañjanaka，雙性人）的語言以及多少語法？'諸位比丘聽了，各自感到羞愧，因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問諸位比丘：'你們確實如此嗎？'回答說：'確實如此，世尊！'佛陀就遙遠地責備諸位居士：'你們這些愚癡的人！怎麼能譏諷呵斥不同國家的

【English Translation】 English version: 'If one does not know that the Sangha has concluded a matter and then reopens it, there is no possibility of committing a Pācittiya offense. From now on, this precept should be recited as follows:' 'If a bhikkhu, knowing that the Sangha has concluded a matter, reopens it, a Pācittiya offense.' Furthermore, some bhikkhus who were judging matters unlawfully thought, 'It would be good if the Buddha would allow us to judge matters unlawfully and then reopen them.' They reported this to the Buddha. The Buddha, on account of this matter, assembled the Sangha of bhikkhus and addressed them, 'I now allow the Sangha to judge matters unlawfully and then reopen them. From now on, this precept should be recited as follows:' 'If a bhikkhu, knowing that the Sangha has concluded a matter lawfully, reopens it, a Pācittiya offense.' If the Sangha has concluded a matter lawfully and one reopens it, a Pācittiya offense; if the Sangha has not concluded a matter by Karma (羯磨, formal act of the Sangha) and one reopens it, a Dukkaṭa offense; if one reopens a private matter, a Dukkaṭa offense. The bhikkhunīs are also the same. A Śikṣamāṇā (式叉摩那, female trainee), a Śrāmaṇera (沙彌, novice monk), a Śrāmaṇerī (沙彌尼, novice nun), a Dukkaṭa offense (the five matters are concluded). The Buddha was in Śrāvastī (舍衛城), and with a Sangha of five hundred bhikkhus, arrived at Āṭavī (阿荼脾邑). At that time, the laypeople there thought, 'The Buddha comes here only after a long time, and will soon leave again. We should draw near to the bhikkhus to learn to recite the sūtras and verses, and ask about what we do not understand. After the Blessed One leaves, we will have something to rely on.' They went to the bhikkhus and said, 'Venerables, teach us to recite the sūtras and verses.' The bhikkhus said, 'The Buddha has not allowed us to teach laypeople to recite the sūtras.' They reported this to the Buddha, and the Buddha said, 'I allow you to teach laypeople to recite the sūtras.' At that time, the bhikkhus had ordained from various countries, and their recitation of the sūtras and verses was not correct in tone and phrasing. The laypeople then ridiculed and scolded them, saying, 'How is it that these bhikkhus, who are in close attendance day and night, do not know the language of men, women, eunuchs (Pāṇḍaka, 黃門), and hermaphrodites (Ubhayavyañjanaka, 二根人), and the grammar of more or less?' The bhikkhus heard this and were each ashamed, and they reported this to the Buddha. The Buddha, on account of this matter, assembled the Sangha of bhikkhus and asked them, 'Is this really so?' They replied, 'It is so, Blessed One!' The Buddha then remotely rebuked the laypeople, 'You foolish people! How can you ridicule and scold those from different countries?'

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誦經，音句不正？」告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，教未受具戒人誦經，波逸提。」

后復有諸居士求受誦經，諸比丘言：「汝之等輩，嫌我音句，不從我受！汝今復來，徒自勞苦！」答言：「大德！我不毀佛法，不求余福田。豈可以彼人有過，而不教我耶？」

復有諸沙彌亦欲受經，諸比丘言：「須受具戒，當教授汝。」諸沙彌言：「我等出家應誦經偈，如何受具戒，乃當教授？」諸比丘以是白佛。佛以是事集比丘僧，告諸比丘：「今聽教未受具戒人誦經，不得並誦。從今是戒應如是說：

「若比丘，教未受具足人經，並誦者，波逸提。」

並誦者：俱時誦；或授聲未絕，彼已誦；或彼誦未竟此復授，句句皆波逸提。

先應教言：「待我語竟，然後誦。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(六事竟)。

佛在阿荼脾邑。彼諸居士以佛當去，皆來至比丘所，共諸比丘同屋坐禪、或共經行，初夜后夜都不睡臥。

時諸比丘五日則一竟夜說法，疲極而臥。有一比丘不專繫念，便大睡眠，蹋衣離身，形起露現。居士見之以衣還覆，如是至三，便瞋呵言：「此等常聞種種呵欲，而今發露形起。如是若不樂道，何不還

【現代漢語翻譯】 現代漢語譯本： 『誦經時，音調和語句不正確嗎？』 佛告誡眾比丘：『現在我為眾比丘制定戒律，從今以後，這條戒律應當這樣說： 『如果比丘，教導未受具足戒的人誦經，犯波逸提（Payattika，一種罪名）。』 後來，有一些在家居士請求學習誦經，眾比丘說：『你們這些人，嫌棄我們的音調和語句，不跟我們學習！你們現在又來，只是徒勞辛苦！』 居士們回答說：『大德！我們不譭謗佛法，不尋求其他的福田。難道可以因為那些人有過錯，就不教導我們嗎？』 又有沙彌（Sramanera，佛教術語，指出家男子）也想學習誦經，眾比丘說：『必須受了具足戒，才能教授你們。』 眾沙彌說：『我們出家就應該誦經念偈，怎麼要等到受了具足戒，才來教授呢？』 眾比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告誡眾比丘：『現在允許教導未受具足戒的人誦經，但不得一起誦。從今以後，這條戒律應當這樣說： 『如果比丘，教導未受具足戒的人誦經，並且一起誦，犯波逸提。』 一起誦的意思是：同時誦；或者老師的聲音未結束，學生已經開始誦；或者學生誦經未結束，老師又開始教，每一句都犯波逸提。 應該先教導說：『等我說完，然後你再誦。』 比丘尼（Bhikkhuni，佛教術語，指出家女子）也一樣。式叉摩那（Siksamana，佛教術語，指沙彌尼到比丘尼之間的過渡階段）、沙彌、沙彌尼，犯突吉羅（Dukkata，一種輕罪）。（六事完畢） 佛陀住在阿荼脾邑（Atavi，地名）。那裡的居士們因為佛陀將要離開，都來到比丘們那裡，與眾比丘同在一屋禪坐、或者一起經行，從初夜到后夜都不睡覺。 當時，眾比丘每五天就徹夜說法一次，疲憊不堪而睡下。有一位比丘不專心繫念，就沉睡過去，衣服滑落，身體暴露出來。居士們看見了，就用衣服幫他蓋好，這樣反覆三次，便生氣地呵斥說：『這些人常常聽聞種種呵斥慾望的教誨，而現在卻顯露出這種醜態。如果這樣不喜歡修行，為什麼不還俗呢？』

【English Translation】 English version: 『When reciting the scriptures, are the tones and phrases incorrect?』 The Buddha told the Bhikkhus (monks): 『Now I establish precepts for the Bhikkhus. From now on, this precept should be stated as follows: 『If a Bhikkhu teaches someone who has not received the full ordination to recite the scriptures, it is a Payattika (an offense).』 Later, some lay devotees requested to learn scripture recitation. The Bhikkhus said: 『You people, you dislike our tones and phrases, and you don't learn from us! Now you come again, it's just a waste of effort!』 The lay devotees replied: 『Venerable Sirs! We do not slander the Buddha's teachings, nor do we seek other fields of merit. Can it be that because those people have faults, you should not teach us?』 Furthermore, some Sramaneras (novice monks) also wanted to learn scripture recitation. The Bhikkhus said: 『You must receive the full ordination before we can teach you.』 The Sramaneras said: 『We who have left home should recite scriptures and verses. How can it be that only after receiving the full ordination will you teach us?』 The Bhikkhus reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter and told the Bhikkhus: 『Now I allow teaching those who have not received the full ordination to recite scriptures, but they must not recite together. From now on, this precept should be stated as follows: 『If a Bhikkhu teaches someone who has not received the full ordination to recite scriptures, and they recite together, it is a Payattika.』 Reciting together means: reciting at the same time; or the teacher's voice has not ended, and the student has already started reciting; or the student's recitation has not ended, and the teacher starts teaching again, each phrase is a Payattika. You should first teach them: 『Wait until I finish speaking, then you recite.』 The Bhikkhunis (nuns) are also the same. Siksamana (probationary nuns), Sramaneras, and Sramaneris (female novice monks), commit a Dukkata (a minor offense). (Six matters are completed) The Buddha was staying in Atavi (a place name). The lay devotees there, because the Buddha was about to leave, all came to the Bhikkhus, and sat in meditation with the Bhikkhus in the same room, or walked together in meditation, not sleeping from the first watch of the night to the last. At that time, the Bhikkhus would preach the Dharma (teachings) all night once every five days, and they were exhausted and fell asleep. One Bhikkhu, not focusing his mind, fell into a deep sleep, his clothes slipped off, and his body was exposed. The lay devotees saw this and covered him with clothes, and after doing this three times, they angrily scolded him: 『These people often hear all kinds of teachings that rebuke desires, but now they reveal such ugliness. If you don't enjoy practicing like this, why don't you return to lay life?』

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俗？」彼比丘聞，生羞恥心；諸長老比丘聞，亦大慚愧，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責彼比丘：「我常讚歎不亂心眠，無有五惡。汝今何故而不繫念？若比丘于經行、坐禪、坐立、臥處，作非威儀，人見不喜，不生信心，已信者退，則非為世而作大明。」告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與未受具戒人共宿，波逸提。」

后諸居士，復欲就諸比丘坐禪行道，諸比丘驅出不聽。諸居士言：「大德！莫見驅遣，我等不求余福田，唯歸大德。豈可以一人有過，都見棄忽！」諸居士中有勢力者便突入房，諸比丘不能制止，便出露宿，為蚊虻、風雨、塵土所困。

時佛從阿荼脾邑到拘舍彌國瞿師羅園。羅睺羅別到婆耆羅僧坊，掃灑一房敷臥具，取水竟閉戶至佛所。去後，分臥具比丘更與餘人，彼比丘即入房住。羅睺羅初夜聽法已，還所得房。彼比丘聞，問言：「是誰！」答言：「是羅睺羅！」彼比丘言：「汝何以來？」答言：「此是我房。」彼比丘言：「分臥具比丘以此與我。」羅睺羅言：「我先掃除，敷置臥具，暫至佛所，聽受法教。如何便欲不復還我？」彼比丘言：「汝雖料理，我是上座應得此住。」羅睺羅

【現代漢語翻譯】 現代漢語譯本 『俗嗎？』那位比丘聽了，感到羞恥；各位長老比丘聽了，也深感慚愧，於是將此事稟告佛陀。佛陀因此事召集比丘僧眾，問那位比丘：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥那位比丘：『我常常讚歎不亂心睡眠，沒有五種惡事。你現在為什麼不繫念正思？如果比丘在經行、坐禪、坐立、臥處，行為不合威儀，人們見了不歡喜，不生信心，已生信者退失信心，那就不是為世間作大光明。』告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，與未受具戒的人一同住宿，犯波逸提（一種罪名）。』 後來，一些在家居士，想要跟隨各位比丘坐禪修行，各位比丘驅趕他們，不讓他們靠近。各位居士說：『大德！不要驅趕我們，我們不求其他的福田，唯獨歸依各位大德。難道可以因為一個人的過錯，就全部拋棄我們嗎！』各位居士中有權勢的人便闖入房間，各位比丘不能阻止，便到露天住宿，被蚊虻、風雨、塵土所困擾。 當時，佛陀從阿荼脾邑（Atavi，地名）來到拘舍彌國（Kosambi，古印度地名）的瞿師羅園（Ghoshilarama，精舍名）。羅睺羅（Rahula，佛陀之子）獨自到婆耆羅僧坊（Bhagira Sangharama，僧院名），打掃一間房間，鋪設臥具，取水完畢后關上門到佛陀那裡。他離開后，負責分配臥具的比丘將這間房給了其他人，那位比丘就住進了房間。羅睺羅初夜聽法完畢后，回到他原來得到的房間。那位比丘聽到聲音，問道：『是誰！』回答說：『是羅睺羅！』那位比丘說：『你來幹什麼？』回答說：『這是我的房間。』那位比丘說：『分配臥具的比丘已經把這間房給我了。』羅睺羅說：『我先打掃乾淨，鋪設好臥具，只是暫時到佛陀那裡，聽受佛法教誨。怎麼能不讓我回來呢？』那位比丘說：『即使你整理過，我是上座，應該得到這間房。』羅睺羅

【English Translation】 English version 『Is it vulgar?』 That Bhikshu (monk) hearing this, felt ashamed; the elder Bhikshus hearing this, also felt greatly ashamed, and reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (community of monks) because of this matter, and asked that Bhikshu: 『Did you really do this?』 He replied: 『Indeed, World Honored One!』 The Buddha in various ways rebuked that Bhikshu: 『I often praise sleeping with an undisturbed mind, without the five evils. Why do you now not maintain mindfulness? If a Bhikshu, while walking, sitting in meditation, sitting, standing, or lying down, behaves improperly, people will not be pleased to see it, will not generate faith, and those who have already generated faith will lose it, then you are not making great light for the world.』 He told the Bhikshus: 『Now I establish a precept for the Bhikshus, from now on this precept should be stated as follows: 『If a Bhikshu, sleeps with a person who has not received full ordination, it is a Pacittiya (an offense requiring confession).』 Later, some lay devotees wanted to sit in meditation and practice the Way with the Bhikshus, but the Bhikshus drove them away and did not allow them to approach. The lay devotees said: 『Venerable ones! Do not drive us away, we do not seek other fields of merit, we only take refuge in the Venerable ones. How can you abandon us all because of one person's fault!』 Some of the lay devotees who had power then broke into the rooms, and the Bhikshus could not stop them, so they slept in the open, troubled by mosquitoes, wind, rain, and dust. At that time, the Buddha came from Atavi (a place name) to Ghoshilarama (a monastery name) in Kosambi (an ancient Indian kingdom). Rahula (Buddha's son) went alone to Bhagira Sangharama (a monastery name), swept a room, laid out bedding, fetched water, and closed the door to go to the Buddha. After he left, the Bhikshu in charge of assigning bedding gave the room to someone else, and that Bhikshu moved into the room. Rahula, after listening to the Dharma (teachings) in the first part of the night, returned to the room he had obtained. That Bhikshu heard the sound and asked: 『Who is it!』 He replied: 『It is Rahula!』 That Bhikshu said: 『Why have you come?』 He replied: 『This is my room.』 That Bhikshu said: 『The Bhikshu who assigns bedding has already given this room to me.』 Rahula said: 『I cleaned it first, laid out the bedding, and only went to the Buddha temporarily to listen to the Dharma teachings. How can you not let me return?』 That Bhikshu said: 『Even if you cleaned it, I am a senior monk and should get this room.』 Rahula

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言：「得共我住不？」彼言：「不得！」求入坐立及住檐前，皆亦不得。於是羅睺羅作是念：「我至余房，亦當如是，唯有廁上乃得安耳！」便往廁中。爾時廁中有一黑蛇，佛天眼見，念言：「我若不往，羅睺羅須臾之間為蛇所殺。」便往廁前彈指𡄇咳，羅睺羅亦作聲應。佛問言：「汝是誰？」答言：「是羅睺羅！」又問：「何以在此？」具以事答。於是世尊將羅睺羅還所住房，于夜過已集比丘僧，問彼比丘：「汝實不容羅睺羅不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！云何野狐驅逐師子？」時諸比丘因此，復以上諸居士入房露宿白佛。佛種種贊少欲知足、贊戒、贊持戒已，告比丘：「今聽諸比丘共未受具戒人二宿。從今是戒應如是說：

「若比丘，與未受具戒人宿，過二夜，波逸提。」

共宿者：共一房宿。

若上有覆，有四壁；或上有覆，無一壁、二壁，皆波逸提；無三壁，不犯。

若有四壁，上已覆半、若未半、若過半，皆波逸提；若少多覆，不犯。

於此諸處，若過二宿，至后夜時，以脅著床及轉側，皆波逸提。

不犯者：同覆各有隔；若病不能起居；若有諸難；若常坐不臥；若彼臥，比丘坐；彼坐，比丘臥。

比丘尼亦如是(七事竟)。

【現代漢語翻譯】 現代漢語譯本：他說：『我可以和你住在一起嗎？』那比丘說：『不可以！』羅睺羅請求進入坐下、站立，以及在屋檐下居住，都未能得到允許。於是羅睺羅心想：『我去其他房間，也會是這樣，只有廁所才能讓我安身了！』便前往廁所。當時廁所里有一條黑蛇，佛陀用天眼看到，心想：『我若不去，羅睺羅很快就會被蛇咬死。』便前往廁所前彈指咳嗽，羅睺羅也發出聲音迴應。佛陀問道：『你是誰？』回答說：『我是羅睺羅(Rāhula)。』又問：『為什麼在這裡？』羅睺羅詳細地回答了事情的經過。於是世尊帶羅睺羅回到他所住的房間，到了第二天晚上，召集比丘僧眾，問那個比丘：『你真的不讓羅睺羅住嗎？』回答說：『確實如此，世尊！』佛陀種種呵責他說：『你這愚癡的人！怎麼能像野狐貍驅趕獅子一樣呢？』當時，眾比丘因此事，又稟告佛陀說，有些居士進入僧房導致比丘露宿。佛陀種種讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴比丘們：『現在允許諸位比丘和未受具足戒的人同住兩夜。從今以後，這條戒律應當這樣說：』 『若有比丘，與未受具足戒的人同住，超過兩夜，犯波逸提(Pāyantika)。』 同住：指在同一個房間里居住。 若房間上面有遮蓋，有四面墻壁；或者上面有遮蓋，沒有一面墻壁、兩面墻壁，都犯波逸提；沒有三面墻壁，不犯。 若有四面墻壁，上面已經遮蓋了一半、未過一半、或者超過一半，都犯波逸提；如果遮蓋很少，不犯。 在這些地方，如果超過兩夜，到了後半夜，身體側臥在床上或者翻身，都犯波逸提。 不犯的情況：同一屋檐下但各有隔斷；如果生病不能起身活動；如果有各種災難；如果一直坐著不躺下；如果對方躺著，比丘坐著；對方坐著，比丘躺著。 比丘尼(Bhikkhunī)也同樣適用（七事完畢）。

【English Translation】 English version: He said, 'May I stay with you?' The Bhikkhu said, 'No!' He asked to enter to sit, stand, and stay under the eaves, but was not allowed. Then Rāhula (羅睺羅) thought, 'If I go to other rooms, it will be the same, only the toilet will be a safe place for me!' So he went to the toilet. At that time, there was a black snake in the toilet. The Buddha, with his divine eye, thought, 'If I don't go, Rāhula will be killed by the snake soon.' So he went to the front of the toilet, snapped his fingers and coughed. Rāhula also responded with a sound. The Buddha asked, 'Who are you?' He replied, 'I am Rāhula!' He asked again, 'Why are you here?' Rāhula answered in detail. Then the World Honored One took Rāhula back to his room. The next night, he gathered the Bhikkhu (比丘) Sangha and asked the Bhikkhu, 'Did you really not allow Rāhula to stay?' He replied, 'Indeed, World Honored One!' The Buddha scolded him in various ways, 'You foolish man! How can you, like a wild fox, drive away a lion?' At that time, the Bhikkhus, because of this matter, also reported to the Buddha that some laypeople entered the monastery, causing the Bhikkhus to sleep in the open. After the Buddha praised contentment with few desires, praised the precepts, and praised upholding the precepts, he told the Bhikkhus, 'Now I allow you Bhikkhus to stay with those who have not received full ordination for two nights. From now on, this precept should be stated as follows:' 'If a Bhikkhu stays with someone who has not received full ordination for more than two nights, he commits a Pāyantika (波逸提).' Staying together: refers to living in the same room. If the room has a roof and four walls; or if it has a roof but no wall or two walls, it is a Pāyantika offense; without three walls, it is not an offense. If there are four walls, and the top is covered halfway, less than halfway, or more than halfway, it is a Pāyantika offense; if it is covered very little, it is not an offense. In these places, if it exceeds two nights, and in the latter part of the night, the body lies on the bed or turns over, it is a Pāyantika offense. Not an offense: if under the same roof but with separate partitions; if sick and unable to get up; if there are various difficulties; if always sitting and not lying down; if the other person is lying down and the Bhikkhu is sitting; if the other person is sitting and the Bhikkhu is lying down. The Bhikkhunī (比丘尼) is also the same (the seven matters are completed).

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佛在毗舍離。時世饑饉乞求難得，告諸比丘：「各隨知識安居。」有諸比丘在婆求末河邊安居者，種種因緣，如自稱得過人法中說，乃至佛問：「汝等更相讚歎，為實、為虛？」答言：「有實、有虛。」佛言：「虛者，得波羅夷。」種種呵責實有比丘言：「汝等云何向未受具戒人自說得過人法？」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，向未受具戒人自說得過人法，言：『我如是知，如是見。』實者，波逸提。」

過人法如上說。若向未受具戒人，自說得過人法，語語波逸提。

若受大戒人不問，而向說，語語突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

不犯者：泥洹時說；受具戒人問，而後說(八事竟)。

佛在舍衛城。爾時諸比丘犯僧伽婆尸沙罪，或故出不凈、或與女人身相觸、或向女人粗惡語、或向女人自嘆供養身；有從僧乞別住，僧與別住者，或行摩那埵、或行本日、或有出罪者。時六群比丘于僧中皆調弄之，諸比丘倍增羞恥。

復有一比丘犯故出不凈，僧與別住。時彼比丘檀越請僧中食，別為彼比丘敷好坐具，六群比丘先往請家，在好坐具上坐，居士言：「莫坐是處！我供養比丘，當於上坐。」六群比丘言

【現代漢語翻譯】 現代漢語譯本：佛陀在毗舍離城。當時正值饑荒，乞食難以獲得，佛陀告訴眾比丘：『各自根據自己熟悉的地方去安居。』有些比丘在婆求末河邊安居，他們種種因緣，就像在自稱獲得過人法中所說的那樣，乃至佛陀問：『你們互相讚歎，是真實的，還是虛假的？』回答說：『有真實的，也有虛假的。』佛陀說：『虛假的，就犯了波羅夷罪。』佛陀種種呵責那些確實有比丘的行為，說：『你們怎麼能向未受具足戒的人自稱獲得過人法呢？』呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，向未受具足戒的人自稱獲得過人法，說：『我這樣知道，這樣見到。』如果屬實，就犯波逸提罪。』 過人法如上所述。如果向未受具足戒的人，自稱獲得過人法，每說一句，就犯波逸提罪。 如果受過大戒的人不問，而向其說，每說一句，就犯突吉羅罪。 比丘尼也一樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅罪。 不犯的情況：臨終涅槃時說；受過具足戒的人問，然後才說（八事完畢）。 佛陀在舍衛城。當時，眾比丘犯了僧伽婆尸沙（Sanghavasesa，僧殘）罪，或者故意遺精、或者與女人身體接觸、或者向女人說粗惡語、或者向女人自誇自己的供養；有人向僧團請求別住（隔離），僧團同意給予別住，或者進行摩那埵（Manatta，行懺悔）、或者進行本日（恢復清凈），或者有人已經出罪。當時，六群比丘在僧團中都調戲他們，眾比丘更加感到羞恥。 又有一個比丘犯了故意遺精罪，僧團給予別住。當時，那位比丘的施主請僧團吃飯，特別為那位比丘鋪設好的坐具，六群比丘先到施主家，坐在好的坐具上，居士說：『不要坐在這裡！我供養那位比丘，讓他坐在這裡。』六群比丘說：

【English Translation】 English version: The Buddha was in Vaishali (a city in ancient India). At that time, there was a famine, and it was difficult to obtain alms. The Buddha told the bhikkhus (monks): 'Each of you should reside according to your familiar places.' Some bhikkhus resided near the Vaggumuda River. They, due to various causes, as described in the section on claiming to have attained superhuman qualities, up to the point where the Buddha asked: 'Are you praising each other truthfully or falsely?' They replied: 'There are truths and falsehoods.' The Buddha said: 'Falsehoods lead to Parajika (defeat).' The Buddha variously rebuked those bhikkhus who had actually committed the act, saying: 'How can you claim to have attained superhuman qualities to those who have not received full ordination?' After rebuking them, he told the bhikkhus: 'Now I will establish a precept for the bhikkhus. From now on, this precept should be recited as follows:' 'If a bhikkhu (monk) claims to have attained superhuman qualities to someone who has not received full ordination, saying: 'I know thus, I see thus.' If it is true, it is a Payattika (expiation) offense.' Superhuman qualities are as described above. If one claims to have attained superhuman qualities to someone who has not received full ordination, each utterance is a Payattika offense. If one speaks to someone who has received higher ordination without being asked, each utterance is a Dukkata (wrongdoing) offense. The same applies to bhikkhunis (nuns). Siksamana (probationary nun), Sramanera (novice monk), Sramanerika (novice nun), it is a Dukkata offense. Not an offense: when speaking at the time of Nirvana (liberation); when speaking after being asked by someone who has received full ordination (end of eight matters). The Buddha was in Shravasti (an ancient Indian city). At that time, the bhikkhus committed Sanghavasesa (formal meeting) offenses, either intentionally emitting semen, or physically touching a woman, or speaking harsh words to a woman, or boasting to a woman about their own offerings; some requested separate residence from the Sangha (monastic community), and the Sangha granted separate residence, or they were undergoing Manatta (penance), or undergoing daily purification, or some had emerged from the offense. At that time, the group of six bhikkhus teased them all in the Sangha, and the bhikkhus felt even more ashamed. Again, a bhikkhu committed the offense of intentionally emitting semen, and the Sangha granted separate residence. At that time, the donor of that bhikkhu invited the Sangha for a meal, and specially prepared a good seat for that bhikkhu. The group of six bhikkhus went to the donor's house first and sat on the good seat. The householder said: 'Do not sit here! I am offering this to that bhikkhu, let him sit here.' The group of six bhikkhus said:

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：「彼比丘不應坐此！」居士言：「應與不應，我自知之！」六群比丘言：「先應坐此，而今乃應在最下坐。」居士復問：「何故如是？」答言：「彼比丘有罪。」居士復問：「為犯何罪？」答言：「犯故出不凈。」居士便譏呵言：「此等沙門常說除欲想、滅欲熱、斷欲覺；而今如此，為道作穢。無沙門行，破沙門法！」諸長老比丘聞，種種呵責六群比丘：「汝等云何向未受具戒人，說他粗罪？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，向未受具戒人說他粗罪，波逸提。」

有諸比丘，不知是粗罪，向未受具戒人說，後知生疑：「我將無犯波逸提？」以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘不知他是粗罪，向未受具戒人說，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，知他粗罪，向未受具戒人說，波逸提。」

爾時世尊敕僧，羯磨差舍利弗，往調達眾中唱言：「若有受調達五法者，彼為不見佛法僧。」諸比丘作是念：「若向未受具戒人說他粗罪，為要須羯磨？為不必耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若僧不羯磨，不得向未受

【現代漢語翻譯】 現代漢語譯本： 『那位比丘不應該坐在這裡！』居士說：『應不應該，我自己知道！』六群比丘說：『他先前應該坐在這裡，現在卻應該坐在最下座。』居士又問：『為什麼這樣說？』回答說：『那位比丘有罪。』居士又問：『犯了什麼罪？』回答說：『故意泄精。』居士便譏諷呵斥說：『這些沙門（Śrāmaṇa，出家修行者）常常說要去除慾念、熄滅慾火、斷絕欲覺；現在卻做出這種事，為修行之道製造污穢。沒有沙門的德行，破壞沙門的規法！』諸位長老比丘聽了，種種呵責六群比丘：『你們怎麼能向未受具足戒的人，說別人的嚴重罪行？』他們將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，向未受具足戒的人說別人的嚴重罪行，犯波逸提（Pācittiya，一種輕罪）。』 有些比丘，不知道什麼是嚴重罪行，向未受具足戒的人說了，後來知道後心生疑惑：『我該不會犯了波逸提罪吧？』他們將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴諸位比丘：『如果比丘不知道那是嚴重罪行，向未受具足戒的人說了，說犯波逸提罪，沒有這樣的道理。從今以後這條戒律應該這樣說： 『如果比丘，知道別人的嚴重罪行，向未受具足戒的人說，犯波逸提罪。』 當時，世尊命令僧團，通過羯磨（Karma，行動、業力）委派舍利弗（Śāriputra，佛陀的十大弟子之一），前往提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）的僧團中宣告：『如果有人接受提婆達多的五法，那他就是不見佛法僧。』諸位比丘心想：『如果向未受具足戒的人說別人的嚴重罪行，是必須要通過羯磨，還是不必要呢？』他們將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴諸位比丘：『如果僧團沒有通過羯磨，不得向未受

【English Translation】 English version: 'That Bhikkhu (monk) should not sit here!' The householder said, 'Whether he should or should not, I know it myself!' The group of six Bhikkhus said, 'He should have sat here earlier, but now he should sit in the lowest seat.' The householder further asked, 'Why is that so?' They replied, 'That Bhikkhu has committed an offense.' The householder further asked, 'What offense has he committed?' They replied, 'He intentionally emitted semen.' The householder then ridiculed and scolded them, saying, 'These Śrāmaṇas (wandering ascetics) constantly say to remove lustful thoughts, extinguish lustful heat, and cut off lustful perceptions; but now they are doing such things, creating defilement for the path of practice. They have no Śrāmaṇa conduct and violate the Śrāmaṇa Dharma!' The elder Bhikkhus, upon hearing this, variously rebuked the group of six Bhikkhus, saying, 'How can you speak of others' serious offenses to those who have not received full ordination?' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha (monastic community) and asked the group of six Bhikkhus, 'Is this true?' They replied, 'It is true, O Blessed One!' After various rebukes, the Buddha told the Bhikkhus, 'Now I establish a precept for the Bhikkhus; from now on, this precept should be recited as follows: 'If a Bhikkhu, knowing another's serious offense, speaks of it to one who has not received full ordination, it is a Pācittiya (expiation) offense.' Some Bhikkhus, not knowing what constitutes a serious offense, spoke of it to one who had not received full ordination, and later, upon learning, became doubtful, 'Have I committed a Pācittiya offense?' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha and told the Bhikkhus, 'If a Bhikkhu does not know that it is a serious offense and speaks of it to one who has not received full ordination, there is no such thing as committing a Pācittiya offense. From now on, this precept should be recited as follows: 'If a Bhikkhu, knowing another's serious offense, speaks of it to one who has not received full ordination, it is a Pācittiya offense.' At that time, the Blessed One instructed the Sangha, through Karma (action, deed), to appoint Śāriputra (one of the Buddha's ten principal disciples) to go to Devadatta's (the Buddha's cousin who later became his rival) community and proclaim, 'Whoever accepts Devadatta's five points, they do not see the Buddha, Dharma, and Sangha.' The Bhikkhus thought, 'If speaking of another's serious offense to one who has not received full ordination, is it necessary to do it through Karma, or is it not necessary?' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha and told the Bhikkhus, 'If the Sangha has not done it through Karma, one may not speak to one who has not received'

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具戒人說他粗罪。從今是戒應如是說：

「若比丘，知他比丘粗罪，向未受具戒人說，除僧羯磨，波逸提。」

粗罪者：若波羅夷、若僧伽婆尸沙。

僧所羯磨人，當隨僧所教，若教向甲說，而向乙說；教說此罪，而說彼罪，皆波逸提。

比丘說比丘尼粗罪，突吉羅。

比丘尼說比丘、比丘尼粗罪，波逸提。

式叉摩那、沙彌、沙彌尼，說比丘、比丘尼粗罪，突吉羅。

若未受具戒人已聞彼比丘犯粗罪，問比丘。比丘反問：「汝所聞云何？」彼言：「我聞如是如是！」然後言：「我聞亦如是！」不犯(九事竟)。

佛在舍衛城。爾時世尊種種讚歎比尼、讚歎誦比尼、讚歎持比尼、讚歎優波離，說持律比丘有五功德：一、自堅護戒品；二、能斷慚愧者疑；三、自住正法中；四、于僧中所說無畏；五、降伏怨敵。

時諸比丘作是念：「佛為我等作如是說，我等云何而不勤修誦問比尼？」即苦誦習，晝夜不懈。

時六群比丘作是念：「今諸比丘晝夜勤受誦問比尼，必大聰明解諸罪相，見我等過，終為我損。我今當共毀呰比尼、學比尼者，令其廢業不復誦習。」便往諸比丘所問言：「汝誦習何等？」答言：「比尼。」六群比丘言：「何用誦習雜碎戒為？何不誦

【現代漢語翻譯】 現代漢語譯本 具戒人說他粗罪。從今是戒應如是說： 『若比丘，知道其他比丘犯了粗罪（嚴重的罪行），向未受具戒的人說，除非是僧團的羯磨（僧團的正式決議），否則犯波逸提（一種輕罪）。』 粗罪指的是：波羅夷（斷頭罪，最嚴重的罪行）和僧伽婆尸沙（僅次於波羅夷的重罪）。 被僧團處以羯磨的人，應當遵從僧團的教導。如果僧團教導向甲說，卻向乙說；教導說此罪，卻說彼罪，都犯波逸提。 比丘說比丘尼的粗罪，犯突吉羅（一種輕微的罪過）。 比丘尼說比丘或比丘尼的粗罪，犯波逸提。 式叉摩那（準沙彌尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），說比丘或比丘尼的粗罪，犯突吉羅。 如果未受具戒的人已經聽說了某個比丘犯了粗罪，來問比丘。比丘反問：『你所聽說的如何？』那人說：『我聽說的如此如此！』然後比丘說：『我聽說的也如此！』這樣就不算犯戒（九種情況結束）。 佛陀在舍衛城。當時世尊種種讚歎毗尼（戒律）、讚歎誦讀毗尼、讚歎持守毗尼、讚歎優波離（持戒第一的弟子），說持律比丘有五種功德：一、自己能夠堅固地守護戒律；二、能夠消除那些有慚愧心的人的疑惑；三、自己安住于正法之中；四、在僧團中所說的話沒有畏懼；五、能夠降伏怨敵。 當時眾比丘這樣想：『佛陀為我們作了這樣的開示，我們怎麼能不勤奮地修習、誦讀、請問毗尼呢？』於是他們努力誦習，晝夜不懈怠。 當時六群比丘這樣想：『現在這些比丘晝夜勤奮地受持、誦讀、請問毗尼，必定會變得非常聰明，瞭解各種罪行的相狀，看到我們的過失，最終會損害我們。我們現在應當一起譭謗毗尼、譭謗學習毗尼的人，讓他們廢棄學業，不再誦習。』於是他們前往眾比丘處問道：『你們誦習什麼？』回答說：『毗尼。』六群比丘說：『誦習這些雜碎的戒律有什麼用？為什麼不誦

【English Translation】 English version A fully ordained monk accuses another of a grave offense. From now on, the precept should be stated as follows: 'If a Bhikkhu (monk), knowing that another Bhikkhu has committed a grave offense, tells it to someone who is not fully ordained, except for a Sangha Kammā (formal act of the monastic community), it is a Pācittiya (an offense requiring confession).' Grave offenses are: Pārājika (defeat, expulsion from the Sangha, the most serious offense) and Sanghādisesa (requiring a formal meeting of the Sangha). A person subject to a Sangha Kammā should follow the Sangha's instructions. If instructed to tell A, but tells B; instructed to speak of this offense, but speaks of that offense, it is a Pācittiya. If a Bhikkhu speaks of a Bhikkhuni's (nun's) grave offense, it is a Dukkaṭa (an offense of wrong-doing). If a Bhikkhuni speaks of a Bhikkhu's or Bhikkhuni's grave offense, it is a Pācittiya. If a Sikkhamānā (probationary nun), Sāmaṇera (novice monk), or Sāmaṇerī (novice nun) speaks of a Bhikkhu's or Bhikkhuni's grave offense, it is a Dukkaṭa. If someone not fully ordained has already heard that a Bhikkhu has committed a grave offense and asks a Bhikkhu about it, and the Bhikkhu asks in return, 'What have you heard?' And that person says, 'I have heard such and such!' Then the Bhikkhu says, 'I have also heard the same!' This is not an offense (end of nine cases). The Buddha was in Sāvatthi (city in ancient India). At that time, the World-Honored One praised the Vinaya (monastic rules) in various ways, praised the recitation of the Vinaya, praised the upholding of the Vinaya, and praised Upāli (foremost disciple in upholding the Vinaya), saying that a Bhikkhu who upholds the Vinaya has five merits: 1. He himself firmly protects the precepts; 2. He can dispel the doubts of those who are ashamed; 3. He himself dwells in the Right Dharma; 4. He speaks without fear in the Sangha; 5. He subdues enemies. At that time, the Bhikkhus thought, 'The Buddha has spoken to us in this way, how can we not diligently study, recite, and inquire about the Vinaya?' So they diligently recited and studied, day and night without懈怠 (negligence). At that time, the group of six Bhikkhus thought, 'Now these Bhikkhus diligently uphold, recite, and inquire about the Vinaya day and night, they will surely become very intelligent, understand the characteristics of various offenses, see our faults, and ultimately harm us. We should now together slander the Vinaya and those who study the Vinaya, causing them to abandon their studies and no longer recite.' So they went to the Bhikkhus and asked, 'What are you reciting?' They replied, 'The Vinaya.' The group of six Bhikkhus said, 'What is the use of reciting these trivial precepts? Why not recite

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習五陰、六入等諸義經耶？誦比尼，不過四事、十三事、二不定法。何用多知？多知、多見，增益人疑。」諸比丘言：「多知、多疑，我亦謂爾！」便不復誦習。六群比丘自相謂言：「彼諸比丘不復誦習比尼，我等泰然，快得安樂！」諸比丘聞，問言：「汝等何所說？」即如實答。時諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作是語：『何用是雜碎戒為？說是戒時，令人憂惱！』作如是毀呰戒者，波逸提。」

戒者：波羅提木叉、半月布薩所說戒經。

若比丘發心作念，欲令人遠離比尼，不誦、不讀，而毀呰戒，波逸提。

若比丘發心作是念：「我當毀呰，令波羅提木叉不得久住。」而毀呰戒，偷羅遮。

若教人遠離佛所說諸經，而毀呰者，波逸提；若欲令法不久住，而毀呰者，偷羅遮。

若比丘毀呰比丘戒，波逸提；毀呰比丘尼、式叉摩那、沙彌、沙彌尼戒，突吉羅。

若比丘尼毀呰比丘、比丘尼戒，波逸提；毀呰式叉摩那、沙彌、沙彌尼戒，突吉羅。

若式叉摩那、沙彌、沙彌尼，毀呰五眾戒，皆突吉羅。

【現代漢語翻譯】 現代漢語譯本 他們學習五陰（蘊，構成個體的五種要素：色、受、想、行、識）、六入（感覺器官：眼、耳、鼻、舌、身、意）等各種教義嗎？背誦《比尼》（Vinaya，戒律），不過是四事、十三事、二不定法。知道那麼多有什麼用？知道越多，見識越多，只會增加人的疑惑。』那些比丘說：『知道越多，疑惑越多，我也是這麼認為！』於是便不再誦習。六群比丘互相說道：『那些比丘不再誦習《比尼》，我們可就泰然自若，快樂安樂了！』其他比丘聽到了，問道：『你們在說什麼？』他們便如實回答。這時，長老比丘們紛紛呵斥他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後，這條戒律應當這樣說： 『如果比丘說這樣的話：『這些瑣碎的戒律有什麼用？說這些戒律時，令人憂愁煩惱！』像這樣譭謗戒律的人，犯波逸提（Pācittiya，一種輕罪）。』 戒律指的是：《波羅提木叉》（Prātimokṣa，根本戒）、半月布薩（Upavasatha，每半月舉行的誦戒儀式）所說的戒經。 如果比丘發起心念，想要使人遠離《比尼》，不誦讀，不學習，而譭謗戒律，犯波逸提。 如果比丘發起這樣的念頭：『我應當譭謗，使《波羅提木叉》不能長久存在。』而譭謗戒律，犯偷蘭遮（Thullaccaya，一種中等罪）。 如果教唆他人遠離佛陀所說的各種經典，而譭謗經典的人，犯波逸提；如果想要使佛法不能長久住世，而譭謗經典的人，犯偷蘭遮。 如果比丘譭謗比丘的戒律，犯波逸提；譭謗比丘尼、式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼）的戒律，犯突吉羅（Duḥkṛta，一種輕微罪）。 如果比丘尼譭謗比丘、比丘尼的戒律，犯波逸提；譭謗式叉摩那、沙彌、沙彌尼的戒律，犯突吉羅。 如果式叉摩那、沙彌、沙彌尼譭謗五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的戒律，都犯突吉羅。

【English Translation】 English version Do they study the various teachings such as the five Skandhas (aggregates: the five elements constituting an individual: form, feeling, perception, mental formations, and consciousness), the six Āyatanas (sense bases: eye, ear, nose, tongue, body, and mind), and so on? Reciting the Vinaya (discipline), it's just about the four offenses, thirteen offenses, and two uncertain rules. What's the use of knowing so much? The more one knows, the more one sees, the more it increases people's doubts.' Those Bhikshus (monks) said, 'The more one knows, the more one doubts, I also think so!' Then they stopped reciting and studying. The group of six Bhikshus said to each other, 'Those Bhikshus no longer recite and study the Vinaya, we are at ease and happy!' When the other Bhikshus heard this, they asked, 'What are you talking about?' They answered truthfully. At this time, the elder Bhikshus scolded them in various ways and reported the matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and asked the group of six Bhikshus, 'Did you really do this?' They replied, 'Indeed, World-Honored One!' After the Buddha scolded them in various ways, he told the Bhikshus, 'Now I am establishing a precept for the Bhikshus, from now on, this precept should be stated as follows: 'If a Bhikshu says such words: 'What is the use of these trivial precepts? When these precepts are spoken, they cause sorrow and distress!' One who slanders the precepts in this way commits a Pācittiya (a minor offense).' The precepts refer to the precepts spoken in the Prātimokṣa (fundamental precepts), and the bi-monthly Upavasatha (observance day when precepts are recited). If a Bhikshu initiates the thought, wanting to make people stay away from the Vinaya, not reciting, not studying, and slanders the precepts, he commits a Pācittiya. If a Bhikshu initiates such a thought: 'I should slander, so that the Prātimokṣa cannot last long.' and slanders the precepts, he commits a Thullaccaya (a moderate offense). If one instigates others to stay away from the various Sutras (scriptures) spoken by the Buddha, and slanders the Sutras, he commits a Pācittiya; if one wants to make the Dharma (teachings) not last long in the world, and slanders the Sutras, he commits a Thullaccaya. If a Bhikshu slanders the precepts of a Bhikshu, he commits a Pācittiya; if he slanders the precepts of a Bhikshuni (nun), a Śikṣamāṇā (female trainee), a Śrāmaṇera (novice monk), or a Śrāmaṇerī (novice nun), he commits a Duḥkṛta (a minor offense). If a Bhikshuni slanders the precepts of a Bhikshu or a Bhikshuni, she commits a Pācittiya; if she slanders the precepts of a Śikṣamāṇā, a Śrāmaṇera, or a Śrāmaṇerī, she commits a Duḥkṛta. If a Śikṣamāṇā, a Śrāmaṇera, or a Śrāmaṇerī slanders the precepts of the five assemblies (Bhikshus, Bhikshunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerīs), they all commit a Duḥkṛta.

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若五眾毀呰優婆塞、優婆夷戒，皆突吉羅。

若恐新受戒人生疑廢、退心，教未可誦戒，不犯(十事竟)。

佛從拘薩羅國與五百比丘俱，向阿荼脾邑。時彼比丘聞佛當來，作是念：「此諸居士不信樂佛法，無大講堂，佛與大眾當於何住？」即集共議，便自斫伐草木，而營理之。時諸居士譏呵言：「我等白衣斫伐草木，出家之人何緣復爾？此等常說慈忍，護念眾生，而今斫伐，傷害無道。無沙門行，破沙門法！」佛既至已，到新講堂，就座而坐，問諸比丘：「此堂誰造？」答言：「我等所造。」又問：「草木誰所斫伐？」答言：「亦是我等。」佛種種呵責言：「汝愚癡人，不應作此！草木之中，人生命想。汝作此事，使人懷惡！」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，殺生草木，波逸提。」

時諸比丘使守園人、若沙彌，斫伐草木。諸長老比丘問言：「佛豈不制殺生草木耶？」答言：「我等使人為之，不違佛制。」諸長老比丘言：「自殺、使人殺，有何等異？」以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，自殺生草木，若使人殺，波逸提。」

【現代漢語翻譯】 現代漢語譯本 如果五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）譭謗優婆塞（近事男）、優婆夷（近事女）所受的戒律，都犯突吉羅罪（一種輕罪）。

如果擔心新受戒的人產生懷疑，從而放棄或退失道心，可以教導他們暫時不誦戒，這樣就不算犯戒（十事完畢）。

佛陀從拘薩羅國（Kosala）與五百比丘一起，前往阿荼脾邑（Atavi）。當時，比丘們聽說佛陀將要到來，心想：『這些居士不信奉佛法，也沒有大的講堂，佛陀和大眾將住在哪裡呢？』於是他們聚集在一起商議，便自己砍伐草木，來整理場地。當時，一些居士譏諷責罵說：『我們這些在家之人砍伐草木，出家之人為何也這樣做？這些人常常說慈悲忍耐，護念眾生，而今卻砍伐草木，傷害生命，毫無道理。沒有沙門的德行，破壞沙門的法規！』佛陀到達后，來到新的講堂，就座而坐，問比丘們：『這講堂是誰建造的？』比丘們回答說：『是我們建造的。』佛陀又問：『草木是誰砍伐的？』比丘們回答說：『也是我們砍伐的。』佛陀種種呵責說：『你們這些愚癡之人，不應該做這種事！草木之中，也有人生命的意念。你們做了這種事，使人產生惡念！』呵責完畢，佛陀告訴比丘們：『現在為比丘們制定戒律，從今以後，這條戒律應該這樣說：』

『如果比丘，殺害有生命的草木，犯波逸提罪（一種輕罪）。』

當時，一些比丘讓守園人或者沙彌砍伐草木。一些長老比丘問道：『佛陀不是禁止殺害有生命的草木嗎？』他們回答說：『我們是讓人去做的，沒有違反佛陀的禁令。』長老比丘說：『自己殺和使人殺，有什麼區別呢？』於是將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問比丘們：『你們真的這樣做了嗎？』比丘們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴比丘們：『從今以後，這條戒律應該這樣說：』

『如果比丘，親自殺害有生命的草木，或者指使他人殺害，犯波逸提罪。』

【English Translation】 English version If the five groups (bhikkhus, bhikkhunis, sikkhamanas, samaneras, and samaneris) slander the precepts of upasakas (male lay followers) and upasikas (female lay followers), they all commit a dukkrta offense (a minor offense).

If there is concern that newly ordained individuals may develop doubts, leading to abandonment or regression of their aspiration, teaching them to temporarily refrain from reciting the precepts is not considered an offense (the ten matters are concluded).

The Buddha, accompanied by five hundred bhikkhus, traveled from Kosala (a kingdom) to Atavi (a town). At that time, the bhikkhus, upon hearing that the Buddha was coming, thought: 'These laypeople do not believe in the Buddha's teachings, and there is no large lecture hall. Where will the Buddha and the Sangha reside?' So they gathered together and discussed, and then they themselves cut down trees and plants to prepare the site. At that time, some laypeople ridiculed and scolded them, saying: 'We laypeople cut down trees and plants, why are the renunciants also doing this? These people often speak of loving-kindness and patience, protecting sentient beings, but now they are cutting down trees and plants, harming life without reason. They have no qualities of a samana (ascetic), and they are violating the rules of a samana!' After the Buddha arrived, he came to the new lecture hall, sat down, and asked the bhikkhus: 'Who built this lecture hall?' The bhikkhus replied: 'We built it.' The Buddha then asked: 'Who cut down the trees and plants?' The bhikkhus replied: 'We cut them down.' The Buddha scolded them in various ways, saying: 'You foolish people, you should not have done this! In trees and plants, there is also the perception of life. You have done this, causing people to have evil thoughts!' After scolding them, the Buddha told the bhikkhus: 'Now I will establish a precept for the bhikkhus. From now on, this precept should be stated as follows:'

'If a bhikkhu kills living trees and plants, he commits a pacittiya offense (a minor offense).'

At that time, some bhikkhus had the park keepers or samaneras cut down trees and plants. Some elder bhikkhus asked: 'Did the Buddha not prohibit killing living trees and plants?' They replied: 'We had others do it, and we did not violate the Buddha's prohibition.' The elder bhikkhus said: 'What is the difference between killing oneself and having others kill?' So they reported this matter to the Buddha. The Buddha gathered the bhikkhu Sangha because of this matter and asked the bhikkhus: 'Did you really do this?' The bhikkhus replied: 'Indeed, we did, O Blessed One!' After scolding them in various ways, the Buddha told the bhikkhus: 'From now on, this precept should be stated as follows:'

'If a bhikkhu kills living trees and plants himself, or causes others to kill them, he commits a pacittiya offense.'

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時諸比丘作新房舍，有諸居士案行所住，語比丘言：「善哉，大德！此房舍物皆我所施，速作成之，使我等得施用之福。」諸比丘言：「佛不聽我自殺草木、若使人殺。云何得成？」於是諸比丘，無房舍住，庭草沒人，又欠齒木。不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「有四種種子：根種子、莖種子、節種子、實種子。凡諸草木從四種子生，若比丘一一所須，語凈人言：『汝知是！』若不解，復語言：『汝看是！』若不解，復語言：『我須是！』若不解，復語言：『與我是！』從今是戒應如是說：

「若比丘，自伐鬼村，若使人言：『伐是！』波逸提。」

若生草，生草想、生草疑，皆波逸提；乾草，生草想、乾草疑，突吉羅；乾草，乾草想，不犯。

若以刀斧斫，斫斫波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，無故殺生草木，突吉羅。

若為火燒、若析、若斫，知必不生，不犯(十一事竟)。

佛在舍衛城。爾時六群比丘數數犯罪：上床、下床皆不如法，數數食，別眾食，非時入聚落不白善比丘。諸比丘見，語言：「汝等莫數數犯此諸罪，當自見罪，向人悔過。勿負信施，長夜受苦！」六群比丘言：「我犯何罪？」諸比丘言：「汝犯如是如是罪。

【現代漢語翻譯】 現代漢語譯本：當時，一些比丘正在建造新的房舍，一些居士巡視他們居住的地方，對這些比丘說：『太好了，大德！這些房舍的材料都是我們捐贈的，請儘快建成，讓我們也能得到佈施的福報。』比丘們說：『佛陀不允許我們自己砍伐草木，也不允許指使別人砍伐。這怎麼能建成呢？』因此，這些比丘沒有房舍居住，庭院裡的草長得很高，又缺少牙籤。他們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴比丘們：『有四種種子：根種子、莖種子、節種子、實種子。凡是草木都是從這四種種子生長的。如果比丘需要這些東西，可以告訴凈人說：「你知道這個！」如果他還不明白，就再說：「你看看這個！」如果他還不明白，就再說：「我需要這個！」如果他還不明白，就再說：「給我這個！」從今以後，這條戒律應該這樣說：』 『如果比丘，自己砍伐鬼村（指無人居住的荒地）的草木，或者指使別人說：「砍伐這個！」就犯波逸提（一種罪名）。』 如果是生草，認為是生草，或者懷疑是生草，都犯波逸提；如果是乾草，認為是生草，或者懷疑是乾草，犯突吉羅（一種輕罪）；如果是乾草，認為是乾草，就不犯戒。 如果用刀斧砍伐，每砍一下都犯波逸提。 比丘尼也一樣。式叉摩那（見習女僧）、沙彌（小沙彌）、沙彌尼（小沙彌尼），無緣無故地殺害生草木，犯突吉羅。 如果是爲了用火燒、劈開、砍伐，並且知道一定不會再生長，就不犯戒（十一件事完畢）。 佛陀住在舍衛城（Śrāvastī）。當時，六群比丘屢次犯戒：上下床鋪都不如法，屢次吃東西，離開僧團單獨吃，不在規定的時間進入村落而不稟告德高望重的比丘。其他比丘看見了，就說：『你們不要屢次犯這些罪，應當自己認識到自己的罪過，向別人懺悔。不要辜負信徒的供養，長夜受苦！』六群比丘說：『我們犯了什麼罪？』比丘們說：『你們犯了這樣這樣的罪。』

【English Translation】 English version: At that time, some Bhikkhus (monks) were building new dwellings, and some lay devotees inspected the places where they lived and said to the Bhikkhus: 'Excellent, Venerable Ones! All the materials for these dwellings are donated by us. Please complete them quickly so that we may also receive the merit of giving.' The Bhikkhus said: 'The Buddha does not allow us to cut down plants ourselves, nor to instruct others to cut them down. How can this be completed?' Therefore, these Bhikkhus had no dwellings to live in, the grass in the courtyard grew very tall, and they lacked toothpicks. They did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter and told the Bhikkhus: 'There are four kinds of seeds: root seeds, stem seeds, joint seeds, and fruit seeds. All plants grow from these four kinds of seeds. If a Bhikkhu needs these things, he can tell a lay attendant, saying: "You know this!" If he does not understand, then say again: "You look at this!" If he still does not understand, then say again: "I need this!" If he still does not understand, then say again: "Give me this!" From now on, this precept should be stated as follows:' 'If a Bhikkhu, himself cuts down plants in a ghost village (abandoned area), or instructs others, saying: "Cut this down!" he commits a Pācittiya (an offense requiring confession).' If it is living grass, and he thinks it is living grass, or doubts it is living grass, he commits a Pācittiya; if it is dry grass, and he thinks it is living grass, or doubts it is dry grass, he commits a Dukkata (a minor offense); if it is dry grass, and he thinks it is dry grass, he does not commit an offense. If he cuts with a knife or axe, he commits a Pācittiya with each cut. The Bhikkhunis (nuns) are the same. A Sikkhamānā (probationary nun), a Sāmaṇera (novice monk), a Sāmaṇerī (novice nun), without reason, kills living plants, commits a Dukkata. If it is for burning, splitting, or cutting, and he knows it will certainly not grow again, he does not commit an offense (eleven matters completed). The Buddha was staying in Śrāvastī (舍衛城). At that time, the group of six Bhikkhus repeatedly violated the precepts: getting on and off the bed improperly, repeatedly eating, eating separately from the Sangha, entering villages at inappropriate times without informing the respected Bhikkhus. The other Bhikkhus saw this and said: 'You should not repeatedly commit these offenses. You should recognize your own faults and confess to others. Do not betray the faith of the donors and suffer for a long night!' The group of six Bhikkhus said: 'What offenses have we committed?' The Bhikkhus said: 'You have committed such and such offenses.'

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」六群比丘不答犯不犯，更說餘事。諸比丘言：「我不問汝，汝何以不答犯不犯，而說是事？」六群比丘言：「我知汝等不問是事，我自說耳！」諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，不隨順答，而作余語，波逸提。」

時六群比丘猶犯前惡，諸比丘復如上教誨，六群比丘默然不應。諸比丘問言：「佛制戒不聽不隨順答，汝何故默然？」六群比丘言：「佛制不隨順答，我今不語有何等罪？」諸比丘言：「余語、不語，有何等異？」種種呵責已，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責：「余語、不語，有何等異？」呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，故不隨問答，波逸提。」

若不隨問答，問問皆波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若誤取他語而答，及先相恨不共語故不答，不犯(十二竟)。

佛在王舍城。爾時慈地比丘作是語：「陀婆比丘隨欲恚癡畏！」諸比丘聞，呵責言：「汝何以誣說僧所差人，隨欲恚癡畏？」

【現代漢語翻譯】 現代漢語譯本： 六群比丘不回答是否犯戒，反而說其他的事情。諸位比丘說：『我沒有問你那些事，你為什麼不回答是否犯戒，卻說這些事？』六群比丘說：『我知道你們沒有問這些事，我只是自己說說罷了！』諸位比丘用各種方式責備他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀用各種方式責備他們后，告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，不按照問題回答，而說其他的話，犯波逸提（Pācittiya，一種輕罪）。』 當時六群比丘仍然犯之前的錯誤，諸位比丘再次像之前一樣教誨他們，六群比丘沉默不語。諸位比丘問道：『佛陀制定戒律不允許不按照問題回答，你們為什麼沉默不語？』六群比丘說：『佛陀制定了不按照問題回答的戒律，我現在不說話有什麼罪？』諸位比丘說：『說其他的話和不說話，有什麼區別？』用各種方式責備他們后，將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀用各種方式責備他們：『說其他的話和不說話，有什麼區別？』責備后，告訴諸位比丘：『從今以後這條戒律應當這樣說：』 『如果比丘，故意不按照問題回答，犯波逸提（Pācittiya，一種輕罪）。』 如果不按照問題回答，每次提問都犯波逸提（Pācittiya，一種輕罪）。 比丘尼（Bhikkhunī，女性出家人）也一樣。式叉摩那（Siksamana，預備沙彌尼）、沙彌（Śrāmaṇera，男性的見習出家人）、沙彌尼（Śrāmaṇerī，女性的見習出家人），犯突吉羅（Dukkata，一種輕微的罪過）。 如果錯誤地理解了別人的話而回答，或者因為之前互相怨恨而不一起說話所以不回答，不犯戒（十二竟）。 佛陀在王舍城（Rājagṛha）。當時慈地比丘（Cīradattabhikkhu）說：『陀婆比丘（Dābbabhikkhu）隨順慾望、嗔恚、愚癡、恐懼！』諸位比丘聽到后，責備他說：『你為什麼誣陷僧團所委派的人，說他隨順慾望、嗔恚、愚癡、恐懼？』

【English Translation】 English version: The group of six monks did not answer whether they had committed an offense, but instead spoke of other matters. The monks said, 'I did not ask you about those things. Why do you not answer whether you have committed an offense, but speak of these things?' The group of six monks said, 'I know that you did not ask about these things; I was just speaking on my own!' The monks rebuked them in various ways and reported this matter to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked the group of six monks, 'Is this really what you did?' They replied, 'It is so, World-Honored One!' After the Buddha had rebuked them in various ways, he told the monks, 'Now I will establish a precept for the monks. From now on, this precept should be stated as follows:' 'If a monk, not answering in accordance with the question, but speaks of other matters, commits a Pācittiya (a minor offense).' At that time, the group of six monks still committed the previous offense. The monks again instructed them as before, but the group of six monks remained silent and did not respond. The monks asked, 'The Buddha has established a precept forbidding not answering in accordance with the question. Why are you silent?' The group of six monks said, 'The Buddha has established a precept against not answering in accordance with the question. What offense is there if I do not speak now?' The monks said, 'What is the difference between speaking of other matters and not speaking?' After rebuking them in various ways, they reported this matter to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked the group of six monks, 'Is this really what you did?' They replied, 'It is so, World-Honored One!' The Buddha rebuked them in various ways: 'What is the difference between speaking of other matters and not speaking?' After rebuking them, he told the monks, 'From now on, this precept should be stated as follows:' 'If a monk, intentionally does not answer in accordance with the question, commits a Pācittiya (a minor offense).' If one does not answer in accordance with the question, each question is a Pācittiya (a minor offense). The same applies to a Bhikkhunī (female monastic). A Siksamana (probationary female monastic), a Śrāmaṇera (male novice), a Śrāmaṇerī (female novice) commits a Dukkata (a minor misdeed). If one mistakenly understands another's words and answers, or if one does not answer because of previous resentment and not speaking together, there is no offense (end of twelve). The Buddha was in Rājagṛha (Royal City). At that time, Cīradattabhikkhu (Monk Cīradatta) said, 'Dābbabhikkhu (Monk Dābbha) follows desire, anger, delusion, and fear!' When the monks heard this, they rebuked him, saying, 'Why do you falsely accuse the person appointed by the Sangha, saying that he follows desire, anger, delusion, and fear?'

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以是白佛。佛以是事集比丘僧，問慈地比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，人前誣說僧所差人，波逸提。」

於是慈地不復得在人前誣說，便獨處誣說陀婆比丘，隨欲恚癡畏。諸長老比丘聞，呵責言：「佛已前制，汝何故猶誣說僧所差人！」以是白佛。佛以是事集比丘僧，問慈地：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「人前、獨語，有何等異？」呵已，告諸比丘：「從今是戒應如是說：

「若比丘，誣說僧所差人，波逸提。」

若僧白羯磨、白二羯磨、白四羯磨所差人，而誣說此人，隨欲瞋癡畏，語語皆波逸提；若僧差而不羯磨及餘人，作此誣說，語語突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若實隨欲恚癡畏，語言：「我當說彼聽。」不犯(十三竟)。

佛在毗舍離。有一住處下濕，有比丘得下濕房，出臥具露地敷曬；至時著衣持缽入城乞食，去後大雨，水漲漂沒；食還不見，即便急覓，或得大床、或得小床、或得拘攝、或得被褥。諸比丘見，問言：「汝何從得此臥具諸物？」答以上事。諸長老比丘呵責言：「汝所作非法！為僧作臥具人

【現代漢語翻譯】 現代漢語譯本： 於是（慈地比丘）稟告佛陀。佛陀因為這件事召集了比丘僧團，問慈地比丘：『你真的做了這樣的事嗎？』他回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，在人前誣陷誹謗僧團所委派的人，犯波逸提罪。』 於是慈地（比丘）不能再在人前誣陷誹謗，便獨自誣陷誹謗陀婆（Dabba）比丘，隨順自己的慾望、嗔恨、愚癡、恐懼。各位長老比丘聽說了，呵責他說：『佛陀已經制定了戒律，你為什麼還要誣陷誹謗僧團所委派的人！』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問慈地（比丘）：『你真的做了這樣的事嗎？』他回答說：『確實如此，世尊！』佛陀種種呵責：『在人前、獨自說，有什麼不同呢？』呵責之後，告訴各位比丘：『從今以後這條戒律應該這樣說： 『如果比丘，誣陷誹謗僧團所委派的人，犯波逸提罪。』 如果僧團通過白羯磨（ñatti-kamma，宣告羯磨）、白二羯磨（ñatti-dutiya-kamma，宣告二羯磨）、白四羯磨（ñatti-catuttha-kamma，宣告四羯磨）所委派的人，而誣陷誹謗這個人，隨順自己的慾望、嗔恨、愚癡、恐懼，每句話都犯波逸提罪；如果僧團委派但沒有通過羯磨，以及其他人，作這樣的誣陷誹謗，每句話都犯突吉羅罪。 比丘尼也如此。式叉摩那（sikkhamānā，學戒女）、沙彌（sāmaṇera，小沙彌）、沙彌尼（sāmaṇerī，小沙彌尼），犯突吉羅罪。 如果確實是隨順慾望、嗔恨、愚癡、恐懼，說：『我將要說他，聽著。』不犯（此條戒律結束）。 佛陀在毗舍離（Vesālī）。有一個住處地勢低窪潮濕，有比丘得到低窪潮濕的房間，拿出臥具在露天晾曬；到乞食的時候，穿好衣服，拿著缽進入城裡乞食，離開後下起大雨，水漲起來淹沒了（臥具）；回來后看不見（臥具），就趕緊尋找，有的找到大床、有的找到小床、有的找到拘攝（ku-sa，坐墊）、有的找到被褥。各位比丘看見了，問道：『你從哪裡得到這些臥具物品？』（比丘）回答了以上的事情。各位長老比丘呵責他說：『你所做的不合法！為僧團製作臥具的人

【English Translation】 English version: Then (Bhikkhu Cīradatthika) reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks) and asked Bhikkhu Cīradatthika: 'Did you really do such a thing?' He replied: 'Indeed, Venerable Sir!' After various rebukes, the Buddha told the Bhikkhus: 'Now I am establishing a precept for the Bhikkhus; from now on, this precept should be stated as follows: 'If a Bhikkhu, in front of others, falsely accuses and slanders a person appointed by the Sangha, it is a Pācittiya (an offense entailing confession).' Then Bhikkhu Cīradatthika could no longer falsely accuse and slander in front of others, so he slandered Bhikkhu Dabba alone, according to his desire, hatred, delusion, and fear. The elder Bhikkhus heard of this and rebuked him, saying: 'The Buddha has already established a precept; why do you still falsely accuse and slander a person appointed by the Sangha!' Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha and asked Cīradatthika: 'Did you really do such a thing?' He replied: 'Indeed, Venerable Sir!' The Buddha rebuked him in various ways: 'What is the difference between speaking in front of others and speaking alone?' After rebuking him, he told the Bhikkhus: 'From now on, this precept should be stated as follows: 'If a Bhikkhu falsely accuses and slanders a person appointed by the Sangha, it is a Pācittiya.' If the Sangha appoints a person through ñatti-kamma (motion-kamma, act of declaration), ñatti-dutiya-kamma (motion with one announcement), or ñatti-catuttha-kamma (motion with three announcements), and one falsely accuses and slanders this person, according to one's desire, hatred, delusion, and fear, each word is a Pācittiya offense; if the Sangha appoints someone without going through the kamma, and others make such false accusations and slander, each word is a Dukkata (an offense of wrong-doing). The same applies to Bhikkhunis (female monks). Sikkhamānās (female trainees), Sāmaṇeras (male novices), and Sāmaṇerīs (female novices) commit a Dukkata offense. If it is truly according to desire, hatred, delusion, and fear, saying: 'I will speak of him, listen,' it is not an offense (the end of this precept). The Buddha was in Vesālī. There was a dwelling place that was low-lying and damp. A Bhikkhu obtained a low-lying and damp room, took out his bedding and spread it out in the open air to dry; when it was time to beg for food, he put on his robes, took his bowl, and entered the city to beg for food. After he left, it rained heavily, and the water rose and flooded (the bedding); when he returned, he could not see (the bedding), so he quickly searched for it, and some found large beds, some found small beds, some found ku-sa (sitting mats), and some found blankets. The Bhikkhus saw this and asked: 'Where did you get these bedding items?' (The Bhikkhu) replied with the above events. The elder Bhikkhus rebuked him, saying: 'What you have done is unlawful! The person who makes bedding for the Sangha

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難得；既敷，又無能隨收斂者。云何去時不舉，致使漂沒？若當遂失，便空此一房！」呵已，白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種如上呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，露地敷僧臥具，去時不舉，波逸提。」

爾時六群比丘使守園人、沙彌露地敷僧臥具，去時不教舉，為鳥啄嚙、泥雨爛破。諸長老比丘見，語言：「汝不聞佛制不聽露地敷僧臥具，去時不舉耶？」答言：「我使人敷，不違佛制。」諸比丘言：「自敷、使人，有何等異？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，于露地自敷僧臥具，若使人敷；去時，不自舉、不教人舉，波逸提。」

有諸比丘于露地敷僧臥具，六群比丘後來于臥具上或坐、或臥，去時不舉。前比丘謂六群比丘應舉，六群比丘謂前比丘應舉。諸比丘不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「前比丘應囑后比丘，后比丘應舉。從今是戒應如是說：

「若比丘，于露地自敷僧臥具，若使人敷；若他敷，若坐、若臥，去時，不自舉、不教人舉、不囑舉，波

【現代漢語翻譯】 現代漢語譯本： 這真是太不應該了！好不容易鋪設好的僧眾臥具，竟然沒有人收拾。為什麼離開的時候不拿起來，以至於被風吹雨打損壞？如果因此遺失了，豈不是白白浪費了僧眾的財物！』呵斥完之後，稟告了佛陀。佛陀因為這件事召集了比丘僧團，問那個比丘：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀像上面那樣種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘在露天鋪設僧眾臥具，離開的時候不收起來，犯波逸提（Pācittiya，一種輕罪）。』 當時，六群比丘指使看園人、沙彌在露天鋪設僧眾臥具，離開的時候不教他們收起來，導致被鳥啄食、被泥雨淋壞。一些年長的比丘看見了，說：『你們沒聽說佛陀制定了戒律，不允許在露天鋪設僧眾臥具，離開的時候不收起來嗎？』回答說：『我指使別人鋪設的，沒有違反佛陀的戒律。』眾比丘說：『自己鋪設和指使別人鋪設，有什麼區別呢？』因此將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『從今以後這條戒律應該這樣說： 『如果比丘在露天自己鋪設僧眾臥具，或者指使別人鋪設；離開的時候，不自己收起來，也不教別人收起來，犯波逸提（Pācittiya，一種輕罪）。』 有些比丘在露天鋪設了僧眾臥具，六群比丘後來在臥具上或坐或臥，離開的時候不收起來。前面的比丘認為六群比丘應該收起來，六群比丘認為前面的比丘應該收起來。眾比丘不知道該怎麼辦，因此將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『前面的比丘應該囑咐後面的比丘，後面的比丘應該收起來。從今以後這條戒律應該這樣說： 『如果比丘在露天自己鋪設僧眾臥具，或者指使別人鋪設；如果是別人鋪設的，或者（比丘）在上面坐或臥，離開的時候，不自己收起來、不教別人收起來、不囑咐別人收起來，波逸

【English Translation】 English version: This is truly inappropriate! Having painstakingly spread out the Sangha's bedding, there is no one to gather it up. Why not pick it up when leaving, causing it to be damaged by wind and rain? If it is lost as a result, wouldn't it be a waste of the Sangha's property!' After scolding, he reported to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and asked that Bhikkhu: 'Did you really do such a thing?' He replied: 'Indeed, World Honored One!' The Buddha, after various rebukes as above, told the Bhikkhus: 'Now I establish a precept for the Bhikkhus, from now on this precept should be stated as follows: 'If a Bhikkhu spreads out the Sangha's bedding in the open, and does not pick it up when leaving, it is a Pācittiya (a minor offense).' At that time, the group of six Bhikkhus instructed the garden keeper and the novices to spread out the Sangha's bedding in the open, and did not teach them to pick it up when leaving, causing it to be pecked by birds and ruined by mud and rain. Some elder Bhikkhus saw it and said: 'Have you not heard that the Buddha has established a precept that does not allow spreading the Sangha's bedding in the open, and not picking it up when leaving?' They replied: 'I instructed others to spread it, I have not violated the Buddha's precept.' The Bhikkhus said: 'What is the difference between spreading it yourself and instructing others to spread it?' Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and asked the group of six Bhikkhus: 'Did you really do such a thing?' They replied: 'Indeed, World Honored One!' The Buddha, after various rebukes, told the Bhikkhus: 'From now on this precept should be stated as follows: 'If a Bhikkhu spreads out the Sangha's bedding in the open himself, or instructs others to spread it; when leaving, he does not pick it up himself, nor does he teach others to pick it up, it is a Pācittiya (a minor offense).' Some Bhikkhus spread out the Sangha's bedding in the open, and the group of six Bhikkhus later sat or lay on the bedding, and did not pick it up when leaving. The former Bhikkhus thought that the group of six Bhikkhus should pick it up, and the group of six Bhikkhus thought that the former Bhikkhus should pick it up. The Bhikkhus did not know what to do, therefore they reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and told the Bhikkhus: 'The former Bhikkhus should instruct the latter Bhikkhus, and the latter Bhikkhus should pick it up. From now on this precept should be stated as follows: 'If a Bhikkhu spreads out the Sangha's bedding in the open himself, or instructs others to spread it; if it is spread by others, or (the Bhikkhu) sits or lies on it, when leaving, he does not pick it up himself, does not teach others to pick it up, does not instruct others to pick it up, it is a Pācittiya.'

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逸提。」

有諸比丘見僧臥具，污泥不凈，或以灰土、或以牛屎，著上曬之，在於界內不敢遠離。以是白佛。佛言：「若雨得收，聽離。」

有諸比丘曬僧臥具，不敢出界外。以是白佛。佛言：「若審還不雨，聽出界外。」

復有諸比丘曬僧臥具，在邊坐禪、或熟眠寢語。諸比丘以是白佛，佛言：「不聽曬臥具，于邊坐禪、熟眠，犯者突吉羅！」

復有諸比丘曬僧臥具，不即收舉，日曝損壞。諸比丘以是白佛。佛言：「若不時收舉，突吉羅。」

復有諸比丘見僧臥具，敷在露地，以不自敷、不使人敷、己不坐臥，而不收舉。諸比丘以是白佛。佛言：「若見僧臥具敷在露地，而不舉者，波逸提。」

有諸白衣來入僧坊，索僧臥具，欲露地敷。諸比丘不與，便大譏嫌。以是白佛。佛言：「聽與！」既與，欲得早舉，教令速去，白衣復瞋。以是白佛。佛言：「不應教令速去，應伺候去時舉。若不舉，波逸提。」

復有白衣請僧，借僧臥具，於家敷之。諸比丘坐，去不舉。佛言：「應舉。若不舉，波逸提。」

若諸比丘到比丘尼僧坊，露地敷比丘尼僧臥具，謂非僧臥具，而不舉者，亦波逸提。

復有諸比丘自擔牀蓆，諸居士譏呵言：「此諸沙門如諸伎兒、如作幻人！

【現代漢語翻譯】 現代漢語譯本：逸提（一種感嘆詞）。」

有比丘們看到僧眾的臥具被污泥弄髒，不乾淨，或者用灰土、或者用牛糞，塗在上面晾曬，因為在結界內所以不敢遠離。因此稟告佛陀。佛陀說：『如果下雨可以收起來，允許離開。』

有比丘們晾曬僧眾的臥具，不敢超出結界之外。因此稟告佛陀。佛陀說：『如果確實不會下雨，允許超出結界之外。』

又有比丘們晾曬僧眾的臥具，在旁邊坐禪、或者熟睡、說夢話。比丘們因此稟告佛陀，佛陀說：『不允許晾曬臥具時，在旁邊坐禪、熟睡，違犯者犯突吉羅（一種輕罪）！』

又有比丘們晾曬僧眾的臥具，不立即收起來，被太陽曝曬損壞。比丘們因此稟告佛陀。佛陀說：『如果不及時收起來，犯突吉羅。』

又有比丘們看見僧眾的臥具，鋪在露天的地方，因為不是自己鋪的、也不是讓人鋪的、自己也沒有坐臥，而不收起來。比丘們因此稟告佛陀。佛陀說：『如果看見僧眾的臥具鋪在露天的地方，而不收起來的，犯波逸提（一種較重的罪）。』

有在家居士來到僧房，索要僧眾的臥具，想要在露天鋪設。比丘們不給，他們就大肆譏諷埋怨。因此稟告佛陀。佛陀說：『允許給！』給了之後，想要早點收回，教令他們快點離開，在家居士又生氣了。因此稟告佛陀。佛陀說：『不應該教令他們快點離開，應該等待他們離開的時候再收。如果不收，犯波逸提。』

又有在家居士請僧眾，借僧眾的臥具，在家裡鋪設。比丘們坐了，離開時不收起來。佛陀說：『應該收起來。如果不收起來，犯波逸提。』

如果有比丘們到比丘尼（女性出家人）的僧房，在露天鋪設比丘尼僧眾的臥具，認為不是僧眾的臥具，而不收起來的，也犯波逸提。

又有比丘們自己扛著床和蓆子，一些居士譏諷呵斥說：『這些沙門（出家人）如同戲子、如同變戲法的人！』

【English Translation】 English version: 『Iti』 (an exclamation).

Some bhikkhus (monks) saw the Sangha's (monastic community) bedding soiled with mud, unclean, or with ashes or cow dung applied to it for drying. Because they were within the boundary, they dared not go far away. They reported this to the Buddha. The Buddha said, 『If it rains and can be collected, it is permissible to leave.』

Some bhikkhus were drying the Sangha's bedding and dared not go outside the boundary. They reported this to the Buddha. The Buddha said, 『If it is certain that it will not rain, it is permissible to go outside the boundary.』

Furthermore, some bhikkhus were drying the Sangha's bedding, sitting in meditation nearby, or sleeping soundly and talking in their sleep. The bhikkhus reported this to the Buddha. The Buddha said, 『It is not permissible to dry bedding while sitting in meditation or sleeping soundly nearby. Whoever violates this commits a dukkaṭa (a minor offense)!』

Furthermore, some bhikkhus were drying the Sangha's bedding and did not collect it immediately, causing it to be damaged by the sun. The bhikkhus reported this to the Buddha. The Buddha said, 『If it is not collected in time, a dukkaṭa is committed.』

Furthermore, some bhikkhus saw the Sangha's bedding spread out in the open, and because they had not spread it themselves, nor had they asked anyone else to spread it, nor had they sat or lain on it, they did not collect it. The bhikkhus reported this to the Buddha. The Buddha said, 『If one sees the Sangha's bedding spread out in the open and does not collect it, a pācittiya (a more serious offense) is committed.』

Some laypeople came to the monastery and asked for the Sangha's bedding, wanting to spread it in the open. The bhikkhus did not give it to them, and they greatly criticized and complained. They reported this to the Buddha. The Buddha said, 『It is permissible to give it!』 After giving it, wanting to collect it early, they told them to leave quickly, and the laypeople became angry again. They reported this to the Buddha. The Buddha said, 『One should not tell them to leave quickly, but should wait for them to leave before collecting it. If one does not collect it, a pācittiya is committed.』

Furthermore, some laypeople invited the Sangha and borrowed the Sangha's bedding to spread in their homes. The bhikkhus sat on it, and when they left, they did not collect it. The Buddha said, 『It should be collected. If it is not collected, a pācittiya is committed.』

If bhikkhus go to a bhikkhuni (female monastic) monastery and spread the bhikkhuni Sangha's bedding in the open, thinking it is not the Sangha's bedding, and do not collect it, a pācittiya is also committed.

Furthermore, some bhikkhus carried their own beds and mats, and some laypeople ridiculed and scolded them, saying, 『These samaṇas (ascetics) are like actors, like illusionists!』

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」諸比丘以是白佛。佛言：「不聽自擔，犯者突吉羅！」

又大會時，露地敷僧臥具，諸比丘一坐一起，輒皆舉之，由是速壞，以是白佛。佛言：「若不雨，聽事都畢，然後舉之。」佛既聽囑，後來坐臥臥具比丘，便囑和尚阿阇梨、同和尚阿阇梨等諸大德，及病比丘。諸比丘以是白佛。佛言：「不應囑和尚阿阇梨、同和尚阿阇梨等諸大德，及病比丘，犯者突吉羅！」諸比丘囑一比丘，一比丘獨舉疲頓，以是白佛。佛言：「隨臥具多少，若少，囑少比丘；若多，囑多比丘。」

諸比丘不知云何名受囑、不受囑？以是白佛。佛言：「使彼知受，是名受囑。」

若不自舉、不教人舉、不囑舉，一腳出界外，突吉羅；兩腳出，波逸提。

比丘尼亦如是。式叉摩那、沙彌沙彌尼，突吉羅(十四竟)。

佛在毗舍離。有一住處下濕，時十七群比丘在一房中安居，去時不舉僧臥具，悉皆爛壞。后六群比丘來，語舊住比丘言：「為我開房，示臥具處。」舊比丘即開十七群比丘所安居房與之。入已，手摸臥具爛壞成土，問舊比丘：「先誰住此？」答：「十七群比丘。」於是六群比丘種種呵責十七群比丘，以是白佛。佛以是事集比丘僧，問十七群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已

【現代漢語翻譯】 現代漢語譯本：眾比丘將此事稟告佛陀。佛陀說：『不允許自己扛（僧眾臥具），違犯者犯突吉羅罪！』 又一次大會時，在露天鋪設僧眾臥具，眾比丘每次坐下起身，都將臥具舉起，因此很快就損壞了。眾比丘將此事稟告佛陀。佛陀說：『如果沒有下雨，允許在事情都結束后，再舉起臥具。』佛陀允許囑託之後，後來坐臥臥具的比丘，就囑託和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、同和尚阿阇梨等諸位大德，以及生病的比丘。眾比丘將此事稟告佛陀。佛陀說：『不應該囑託和尚、阿阇梨、同和尚阿阇梨等諸位大德，以及生病的比丘，違犯者犯突吉羅罪！』眾比丘囑託一位比丘，一位比丘獨自舉起臥具，疲憊不堪，眾比丘將此事稟告佛陀。佛陀說：『根據臥具的多少，如果少，就囑託少的比丘；如果多，就囑託多的比丘。』 眾比丘不知道什麼叫做受囑託、什麼叫做不受囑託？眾比丘將此事稟告佛陀。佛陀說：『使對方知道接受了囑託，這叫做受囑託。』 如果不自己舉起、不教人舉起、不囑託舉起，一隻腳出界外，犯突吉羅罪；兩隻腳都出去，犯波逸提罪。 比丘尼（Bhikkhuni，比丘尼）也如此。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅罪（十四竟）。 佛陀在毗舍離（Vaisali）城。有一個住處地勢低窪潮濕，當時十七群比丘在一間房中安居，離開時沒有舉起僧眾臥具，全部都腐爛損壞了。後來六群比丘來到，對舊住的比丘說：『為我打開房間，指示臥具的地方。』舊住的比丘就打開十七群比丘所安居的房間給他們。進入后，用手摸臥具，已經腐爛損壞變成泥土，問舊住的比丘：『先前是誰住在這裡？』回答說：『是十七群比丘。』於是六群比丘種種呵責十七群比丘，眾比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問十七群比丘：『你們確實是這樣嗎？』回答說：『確實是這樣，世尊！』佛陀種種呵責之後

【English Translation】 English version: The bhikkhus reported this matter to the Buddha. The Buddha said, 'It is not allowed to carry (the Sangha's bedding) oneself; whoever violates this commits a Dukkhata offense!' Also, during a large gathering, Sangha bedding was spread out in the open. Whenever the bhikkhus sat down and got up, they would lift the bedding, which quickly became damaged. The bhikkhus reported this matter to the Buddha. The Buddha said, 'If it is not raining, it is allowed to lift the bedding after all the business is finished.' After the Buddha allowed entrusting, the bhikkhus who later sat or lay on the bedding would entrust the Upadhyaya (preceptor), Acarya (teacher), those equal to the Upadhyaya and Acarya, and the sick bhikkhus. The bhikkhus reported this matter to the Buddha. The Buddha said, 'One should not entrust the Upadhyaya, Acarya, those equal to the Upadhyaya and Acarya, and the sick bhikkhus; whoever violates this commits a Dukkhata offense!' The bhikkhus entrusted one bhikkhu, and that bhikkhu alone lifted the bedding, becoming exhausted. The bhikkhus reported this matter to the Buddha. The Buddha said, 'According to the amount of bedding, if there is little, entrust few bhikkhus; if there is much, entrust many bhikkhus.' The bhikkhus did not know what is called being entrusted and what is called not being entrusted. The bhikkhus reported this matter to the Buddha. The Buddha said, 'To make the other person know that they have accepted the entrustment, this is called being entrusted.' If one does not lift it oneself, does not teach others to lift it, and does not entrust someone to lift it, and one foot is outside the boundary, it is a Dukkhata offense; if both feet are out, it is a Pacittiya offense. The Bhikkhuni (nun) is also the same. The Siksamana (probationary nun), Sramanera (novice monk), and Sramanerika (novice nun) commit a Dukkhata offense (end of fourteen). The Buddha was in the city of Vaisali. There was a dwelling place that was low-lying and damp. At that time, seventeen groups of bhikkhus were dwelling in one room for the rainy season retreat. When they left, they did not lift the Sangha's bedding, and it all rotted and was damaged. Later, six groups of bhikkhus came and said to the bhikkhus who had previously lived there, 'Open the room for me and show me the place for the bedding.' The bhikkhus who had previously lived there opened the room where the seventeen groups of bhikkhus had dwelt for them. After entering, they touched the bedding with their hands, and it had rotted and turned into soil. They asked the bhikkhus who had previously lived there, 'Who lived here before?' They replied, 'The seventeen groups of bhikkhus.' Thereupon, the six groups of bhikkhus variously reproached the seventeen groups of bhikkhus. The bhikkhus reported this matter to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked the seventeen groups of bhikkhus, 'Is this really so?' They replied, 'It is so, World Honored One!' After the Buddha variously reproached them

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，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，于僧房內自敷僧臥具，若使人敷；若他敷，若坐、若臥，去時，不自舉、不教人舉、不囑舉，波逸提。」余皆如露地敷臥具中說(十五竟)。

佛在舍衛城。爾時十七群比丘新作房舍，六群比丘後來，語舊住比丘言：「為我次第開房！」舊比丘問：「汝樂何者？」答言：「我樂十七群比丘所作新屋。」便差與之。六群比丘即到其所，語言：「汝出去，我等當於中住！」十七群比丘言：「此房幸大，自可共住。」時六群比丘，作是念：「此諸比丘有慚愧，學戒法，初夜、后夜不睡、不臥，必見我罪，不宜共住。」便語言：「我等不樂共住，汝可更索余房。」十七群比丘言：「若不樂共住，上座可在前房，我等住於後屋。」六群比丘言：「此亦不得！」復求在檐下、庭中露住，皆悉不聽。彼既不聽，此不肯去，便強牽出，十七群比丘即大喚。諸比丘出，問：「汝何故大喚？」答言：「六群比丘強牽我出！」諸比丘呵責六群比丘：「汝云何強牽人出？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，于僧房中強牽比丘出

【現代漢語翻譯】 現代漢語譯本： 佛陀告訴眾比丘：『現在為眾比丘制定戒律，從今以後，此戒應如此宣說：』 『若有比丘，在僧房內自己鋪設僧眾的臥具，或者指使他人鋪設；或者他人鋪設后，若坐、若臥，離開時，不自己收起、不教他人收起、不囑咐他人收起，犯波逸提（一種罪名）。』其餘都如在露地鋪設臥具中所說。 佛陀住在舍衛城（Śrāvastī）。當時，十七群比丘新建了房舍，六群比丘後來，對舊住的比丘說：『為我依次安排房間！』舊住的比丘問：『你們喜歡哪種？』回答說：『我們喜歡十七群比丘所建的新屋。』便分配給他們。六群比丘隨即到那些新屋，說道：『你們出去，我們要在裡面住！』十七群比丘說：『這房間幸好夠大，可以一起住。』當時六群比丘，心中想：『這些比丘有慚愧心，學習戒律，初夜、后夜不睡覺、不躺臥，必定會發現我的罪過，不適宜一起住。』便說道：『我們不喜歡一起住，你們可以另找其他房間。』十七群比丘說：『如果不喜歡一起住，上座可以在前面的房間，我們住在後面的屋子。』六群比丘說：『這也不行！』又請求住在屋檐下、庭院中露天的地方，都不同意。他們既然不同意，六群比丘又不肯離開，便強行把十七群比丘拉出去，十七群比丘便大聲呼叫。眾比丘出來，問：『你們為何大聲呼叫？』回答說：『六群比丘強行拉我出去！』眾比丘呵責六群比丘：『你們怎麼能強行拉人出去？』將此事稟告佛陀。佛陀因此事召集比丘僧眾，問六群比丘：『你們確實如此嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後，此戒應如此宣說：』 『若有比丘，在僧房中強行將比丘拉出去，犯波逸提。』

【English Translation】 English version: The Buddha told the Bhikshus: 'Now I establish precepts for the Bhikshus. From now on, this precept should be recited as follows:' 'If a Bhikshu, within a Sangha dwelling, personally spreads out Sangha bedding, or instructs another to spread it; or if another spreads it, and then sits or lies down on it, upon leaving, does not pick it up himself, does not instruct another to pick it up, and does not entrust someone to pick it up, he commits a Pāyantika (a type of offense).』 The rest is as described in the section on spreading bedding in the open air. The Buddha was residing in Śrāvastī (a major city in ancient India). At that time, the group of seventeen Bhikshus had newly built dwellings. The group of six Bhikshus came later and said to the Bhikshus who had been residing there: 'Arrange rooms for us in order!' The older Bhikshus asked: 'Which ones do you prefer?' They replied: 'We prefer the new houses built by the group of seventeen Bhikshus.' So they were assigned to them. The group of six Bhikshus then went to those new houses and said: 'You go out, we will live in here!' The group of seventeen Bhikshus said: 'Fortunately, this room is large enough, we can live together.' At that time, the group of six Bhikshus thought: 'These Bhikshus have a sense of shame, study the precepts, and do not sleep or lie down during the early and late watches of the night. They will surely see our faults, it is not suitable to live together.' So they said: 'We do not like to live together, you can find other rooms.' The group of seventeen Bhikshus said: 'If you do not like to live together, the senior monk can stay in the front room, and we will stay in the back room.' The group of six Bhikshus said: 'That is also not acceptable!' They further requested to stay under the eaves or in the courtyard in the open air, but all were refused. Since they did not agree, and the group of six Bhikshus refused to leave, they forcibly dragged the group of seventeen Bhikshus out, and the group of seventeen Bhikshus shouted loudly. The Bhikshus came out and asked: 'Why are you shouting loudly?' They replied: 'The group of six Bhikshus forcibly dragged me out!' The Bhikshus rebuked the group of six Bhikshus: 'How can you forcibly drag people out?' They reported this matter to the Buddha. The Buddha gathered the Sangha of Bhikshus because of this matter and asked the group of six Bhikshus: 'Is this really the case?' They replied: 'It is indeed so, World Honored One!' After the Buddha had rebuked them in various ways, he told the Bhikshus: 'Now I establish precepts for the Bhikshus. From now on, this precept should be recited as follows:' 'If a Bhikshu, in a Sangha dwelling, forcibly drags a Bhikshu out, he commits a Pāyantika.'

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，波逸提。」

六群比丘既不得自牽，便使守園人、沙彌牽出。諸比丘見，問言：「佛不制牽比丘出僧房耶？」答言：「我不自牽。」諸比丘言：「自牽、使人，有何等異？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，于僧房中牽比丘出，若自牽、若使人牽，波逸提。」

有病比丘在房，欲出庭中，不能起居，語諸比丘：「善哉，長老！牽我出房。」諸比丘言：「佛不聽我牽比丘出房。」復有比丘，浴室中浴，熱悶倒地。諸比丘不敢牽出，氣絕而死，並以白佛。佛以是事集比丘僧，告諸比丘：「若病人須牽出房，牽出犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，瞋不喜，于僧房中自牽比丘出，若使人牽，作是語：『出去，滅去！莫此中住！』波逸提。」

若於后屋，牽至前屋；若於前屋，牽出戶外；若於戶外，牽至庭中；若於庭中，牽出庭外，皆波逸提。

若牽出其衣缽，突吉羅。

若將其所不喜人來共房住，欲令自出；若出、若不出，皆突吉羅。

比丘牽比丘尼出，突吉羅。

比丘尼牽比丘、比丘尼出，波逸提。

比丘、比丘尼牽

【現代漢語翻譯】 現代漢語譯本： 『波逸提（Payittiya，一種戒律名稱）。』

六群比丘自己不能親自拉，就讓守園人、沙彌拉出去。其他比丘看見了，問道：『佛陀不是禁止拉比丘出僧房嗎？』他們回答說：『我沒有親自拉。』其他比丘說：『自己拉和使喚別人拉，有什麼區別？』於是將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『從今以後這條戒律應該這樣說：』

『如果比丘在僧房中拉比丘出去，無論是自己拉，還是使喚別人拉，犯波逸提（Payittiya）。』

有生病的比丘在房間里，想要到庭院中去，但不能起身行動，就對其他比丘說：『請長老們慈悲，拉我出房間。』其他比丘說：『佛陀不允許我們拉比丘出房間。』又有比丘在浴室中洗澡，因為太熱而昏倒在地。其他比丘不敢拉他出來，結果氣絕身亡，於是將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『如果病人需要拉出房間，拉他出來卻犯波逸提（Payittiya），沒有這樣的道理。從今以後這條戒律應該這樣說：』

『如果比丘因為嗔恨不悅，在僧房中自己拉比丘出去，或者使喚別人拉，並且說這樣的話：『出去，滾開！不要住在這裡！』犯波逸提（Payittiya）。』

如果在後屋，拉到前屋；如果在前屋，拉到戶外；如果在戶外，拉到庭院中；如果在庭院中，拉到庭院外，都犯波逸提（Payittiya）。

如果拉出他的衣缽，犯突吉羅（Dukkata，一種較輕的罪過）。

如果將自己不喜歡的人帶來一起住在房間里，想要讓他自己出去；無論他出去還是不出去，都犯突吉羅（Dukkata）。

比丘拉比丘尼出去，犯突吉羅（Dukkata）。

比丘尼拉比丘、比丘尼出去，犯波逸提（Payittiya）。

比丘、比丘尼拉……

【English Translation】 English version: 『Payittiya (a type of monastic offense).』

The Group-of-Six monks, being unable to pull themselves, had the park keeper and novices pull the monk out. The other monks saw this and asked, 『Didn't the Buddha prohibit pulling a monk out of his dwelling?』 They replied, 『I didn't pull him myself.』 The monks said, 『What difference is there between pulling oneself and having someone else pull?』 They reported this matter to the Buddha. The Buddha gathered the Sangha of monks because of this matter and asked the Group-of-Six monks, 『Is this true?』 They replied, 『It is true, Venerable One!』 After the Buddha had rebuked them in various ways, he told the monks, 『From now on, this precept should be recited as follows:』

『If a monk pulls a monk out of his dwelling, whether he pulls him himself or has someone else pull him, it is Payittiya (a type of monastic offense).』

There was a sick monk in his room who wanted to go out into the courtyard, but he could not get up. He said to the monks, 『Please, elders, pull me out of the room.』 The monks said, 『The Buddha does not allow us to pull a monk out of his room.』 There was another monk who was bathing in the bathroom and fainted due to the heat. The monks did not dare to pull him out, and he died of suffocation. They reported this matter to the Buddha. The Buddha gathered the Sangha of monks because of this matter and told the monks, 『If a sick person needs to be pulled out of the room, there is no reason to commit Payittiya (a type of monastic offense) by pulling him out. From now on, this precept should be recited as follows:』

『If a monk, being angry and displeased, pulls a monk out of his dwelling himself, or has someone else pull him, and says these words: 『Get out, disappear! Don't stay here!』 it is Payittiya (a type of monastic offense).』

If he pulls him from the back room to the front room; if he pulls him from the front room to outside the door; if he pulls him from outside the door to the courtyard; if he pulls him from the courtyard to outside the courtyard, it is all Payittiya (a type of monastic offense).

If he pulls out his robes and bowl, it is Dukkata (a minor offense).

If he brings someone he dislikes to live in the same room, wanting him to leave on his own; whether he leaves or does not leave, it is Dukkata (a minor offense).

If a monk pulls a nun out, it is Dukkata (a minor offense).

If a nun pulls a monk or a nun out, it is Payittiya (a type of monastic offense).

If a monk or a nun pulls...

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式叉摩那、沙彌、沙彌尼出，突吉羅。

式叉摩那、沙彌、沙彌尼牽五眾出，突吉羅。

若牽無慚愧人，若欲降伏弟子，而牽出者，皆不犯(十六竟)。

佛在拘薩羅國，與大比丘僧千二百五十人俱。爾時諸比丘分臥具，或得房中、或得樹下。六群比丘至時著衣持缽入村乞食，食後於四衢道中，共諸居士、外道、沙門、婆羅門，論說王事、鬥戰事、利害事，如是等種種俗事。彼諸人等皆譏呵言：「我等俗人家事因緣故，在此中有所論說；沙門釋子亦覆在此論說俗事，與我何異？」

投暮來還，于所住處與守園人、諸沙彌輩復更語說；乃至夜闇，方覓房舍。到一屋中，問先住比丘：「汝等幾歲？」答言：「我若干歲。」六群比丘言：「汝小出去，上座應住！」諸比丘言：「長老！何意闇來？」答言：「我隨佛後來。」諸比丘言：「我亦隨佛後來。我若更索余房，復應惱諸比丘，如今長老惱觸於我。」六群比丘便敷臥具在其中住；初夜、后夜，高聲經唄，更相問難；中夜，鼾睡，妨諸比丘坐禪行道。諸長老比丘聞，種種呵責六群比丘：「汝作此惱諸比丘，非惜佛法！」以是事白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘

【現代漢語翻譯】 現代漢語譯本 式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，勤策男）、沙彌尼（Śrāmaṇerikā，勤策女）出（離開），犯突吉羅（Duṣkṛta，惡作罪）。 式叉摩那、沙彌、沙彌尼牽引五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）離開，犯突吉羅。 如果牽引沒有慚愧心的人，或者想要降伏弟子，而牽引他們離開的，都不犯戒（十六竟）。 佛陀在拘薩羅國（Kosala）時，與一千二百五十位大比丘僧眾在一起。當時，比丘們分配臥具，有的得到房間，有的只能在樹下。六群比丘到了乞食的時間，就穿著僧衣，拿著缽進入村莊乞食。飯後，他們在四通八達的道路上，與各位居士、外道、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）討論國王的事情、戰爭的事情、利益和損害的事情，像這樣種種世俗的事情。那些人們都譏諷呵斥他們說：『我們這些俗家人因為家事因緣，才在這裡談論這些事情；這些沙門釋子（Śākya，釋迦牟尼佛的弟子）也在這裡談論世俗的事情，和我們有什麼區別呢？』 傍晚回來后，在居住的地方又和看守園林的人、各位沙彌等再次談論這些事情；直到夜晚黑暗，才尋找房舍。到了一間屋子裡，問先住在那裡的比丘：『你們有多少戒臘？』回答說：『我們有若干戒臘。』六群比丘說：『你們年紀小，出去吧，上座（長老）應該住在這裡！』那些比丘說：『長老！為什麼天黑了才來？』回答說：『我跟隨佛陀後來。』那些比丘說：『我也是跟隨佛陀後來。我如果再去尋找其他的房間，又會打擾其他的比丘，就像現在長老您打擾我們一樣。』六群比丘便鋪開臥具在其中住下；初夜、后夜，高聲誦經，互相問難；中夜，打鼾睡覺，妨礙了其他比丘坐禪行道。各位長老比丘聽了，種種呵責六群比丘：『你們這樣做是擾亂其他的比丘，是不愛惜佛法！』因此將這件事稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在爲了各位比丘

【English Translation】 English version If a Śikṣamāṇā (one training in the precepts), Śrāmaṇera (novice monk), or Śrāmaṇerikā (novice nun) leaves, it is a Duṣkṛta (wrongdoing). If a Śikṣamāṇā, Śrāmaṇera, or Śrāmaṇerikā pulls the five groups (bhikṣus, bhikṣunīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās) to leave, it is a Duṣkṛta. If one pulls someone without shame, or if one wants to subdue a disciple and pulls them out, there is no offense (end of sixteen). The Buddha was in the country of Kosala, together with a great assembly of bhikṣus numbering one thousand two hundred and fifty. At that time, the bhikṣus were distributing bedding, some getting rooms, others only under trees. The group of six bhikṣus, when it was time to beg for food, put on their robes and carried their bowls into the village to beg. After eating, in the crossroads, they discussed with laypeople, heretics, Śrāmaṇas (ascetics), and Brāhmaṇas (priests) about royal affairs, battles, gains and losses, and various other worldly matters. Those people all ridiculed and scolded them, saying, 'We laypeople discuss these things here because of family matters; these Śākya (disciples of Śākyamuni Buddha) ascetics also discuss worldly matters here, what difference is there between us?' Returning in the evening, they again spoke about these things with the garden keepers and the Śrāmaṇeras; until the night was dark, they then looked for lodging. Arriving at one house, they asked the bhikṣus who lived there, 'How many years of precepts do you have?' They replied, 'We have so many years.' The group of six bhikṣus said, 'You are young, go out, the senior monks should live here!' Those bhikṣus said, 'Elder! Why do you come in the dark?' They replied, 'I followed the Buddha later.' Those bhikṣus said, 'I also followed the Buddha later. If I look for another room, I will disturb the other bhikṣus, just as you, Elder, are now disturbing us.' The group of six bhikṣus then spread out their bedding and stayed there; in the early night and late night, they loudly chanted sutras and debated with each other; in the middle of the night, they snored and slept, disturbing the other bhikṣus from meditating and practicing the Way. The elder bhikṣus heard this and variously scolded the group of six bhikṣus, 'You are doing this to disturb the other bhikṣus, you do not cherish the Buddha's Dharma!' Therefore, they reported this matter to the Buddha. The Buddha gathered the assembly of bhikṣus because of this matter and asked the group of six bhikṣus, 'Is this really so?' They replied, 'It is so, World Honored One!' After the Buddha variously scolded them, he told the bhikṣus, 'Now for the sake of the bhikṣus'

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結戒，從今是戒應如是說：

「若比丘，諸比丘先敷臥具竟，後來復敷，波逸提。」

有諸比丘先敷臥具竟，暫出。六群比丘於後，使白衣復敷臥具。諸比丘見，問言：「汝不聞佛制，他敷臥具竟，不得復敷耶？」答曰：「我使白衣，不違此制。」諸比丘言：「自敷、使人，有何等異？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，諸比丘先敷臥具竟，後來若自敷、若使人敷，波逸提。」

有諸比丘先敷臥具竟，暫出；後來比丘不知，復敷臥具；先敷臥具比丘還，后敷臥具比丘便生疑：「我將不犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若不知比丘先敷臥具，後來復敷，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，知他先敷臥具，後來若自敷、若使人敷，波逸提。」

爾時大會多比丘集，房舍雖大而間數少，後來比丘無有住處，先敷臥具比丘呼入共住，彼恐犯墮不敢入。以是白佛。佛以是事集比丘僧，告諸比丘：「若不相觸惱，犯墮，無有是處。從今是戒應如是說：

「若比丘，知他先敷臥具，後來強自敷、若使人敷，作是念：『若不樂

【現代漢語翻譯】 現代漢語譯本：結戒，從今往後這條戒律應當這樣說： 『如果比丘，在其他比丘已經鋪設好臥具之後，又去鋪設臥具，就犯波逸提（Pācittiya，一種輕罪）。』 曾經有一些比丘先鋪設好臥具后，暫時離開。六群比丘（指常違反戒律的比丘團體）後來讓在家居士重新鋪設臥具。其他比丘看見了，問道：『你們沒聽說佛陀的規定嗎？在別人鋪設好臥具之後，不得再鋪設？』他們回答說：『我們是讓在家居士鋪設的，沒有違反這條規定。』比丘們說：『自己鋪設和使喚別人鋪設，有什麼區別呢？』於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團，詢問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『從今往後這條戒律應當這樣說：』 『如果比丘，在其他比丘已經鋪設好臥具之後，後來自己鋪設，或者使喚別人鋪設，就犯波逸提。』 曾經有一些比丘先鋪設好臥具后，暫時離開；後來的比丘不知道，又鋪設了臥具；先前鋪設臥具的比丘回來后，后鋪設臥具的比丘便產生疑問：『我這樣做是不是犯了波逸提罪呢？』於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果不知道其他比丘已經先鋪設臥具，後來又鋪設，犯波逸提罪，這種情況是不存在的。從今往後這條戒律應當這樣說：』 『如果比丘，知道其他比丘已經先鋪設臥具，後來強行自己鋪設，或者使喚別人鋪設，就犯波逸提。』 當時，一次大型集會聚集了很多比丘，房舍雖然大，但是房間數量少，後來的比丘沒有住處，先前鋪設臥具的比丘邀請他們進來一起住，他們害怕犯戒，不敢進去。於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果不互相妨礙，犯戒的情況是不存在的。從今往後這條戒律應當這樣說：』 『如果比丘，知道其他比丘已經先鋪設臥具，後來強行自己鋪設，或者使喚別人鋪設，並且這樣想：『如果不喜歡

【English Translation】 English version: Establishing the precept, from now on, this precept should be stated as follows: 'If a Bhikkhu (monk), after other Bhikkhus have already spread out their bedding, then spreads out bedding again, it is a Pācittiya (an offense requiring confession).' Once, some Bhikkhus spread out their bedding and then left temporarily. Later, the Group of Six Bhikkhus (a group of monks known for violating rules) had laypeople spread out bedding again. Other Bhikkhus saw this and asked: 'Have you not heard the Buddha's rule that after others have spread out bedding, one must not spread it out again?' They replied: 'We had laypeople spread it out, so we are not violating this rule.' The Bhikkhus said: 'What is the difference between spreading it out oneself and having others do it?' They reported this matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and asked the Group of Six Bhikkhus: 'Did you really do this?' They replied: 'Indeed, Venerable One!' After various rebukes, the Buddha told the Bhikkhus: 'From now on, this precept should be stated as follows:' 'If a Bhikkhu, after other Bhikkhus have already spread out their bedding, then later spreads it out himself or has others spread it out, it is a Pācittiya.' Once, some Bhikkhus spread out their bedding and then left temporarily; later, other Bhikkhus, not knowing this, spread out bedding again; when the Bhikkhus who had spread out bedding earlier returned, the Bhikkhus who had spread out bedding later became doubtful: 'Am I committing a Pācittiya offense?' They reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter and told the Bhikkhus: 'If one does not know that other Bhikkhus have already spread out bedding and then spreads it out, there is no such case of committing a Pācittiya offense. From now on, this precept should be stated as follows:' 'If a Bhikkhu, knowing that others have already spread out bedding, then forcefully spreads it out himself or has others spread it out, it is a Pācittiya.' At that time, a large gathering of many Bhikkhus assembled, and although the dwellings were large, the number of rooms was small. Later Bhikkhus had no place to stay, and the Bhikkhus who had spread out bedding earlier invited them to stay together, but they were afraid of committing an offense and did not dare to enter. They reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter and told the Bhikkhus: 'If there is no mutual disturbance, there is no such case of committing an offense. From now on, this precept should be stated as follows:' 'If a Bhikkhu, knowing that others have already spread out bedding, then forcefully spreads it out himself or has others spread it out, thinking: 'If they do not like it'

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者，自當出去。』波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(十七竟)。

佛在舍衛城。時一住處有重閣屋，有一比丘止住其上，敷尖腳床，常系其念，坐臥上下，初不卒暴。時有客比丘來，以上座故，轉以與之；此比丘身體重大，不一其心頓身床上，床腳下脫打下比丘頭；頭破大喚，閣上比丘即下辭謝，閣下比丘呵責言：「先住比丘，我初不聞坐起之聲。汝云何適來便有是事？汝豈不聞世尊讚歎繫念耶？」諸長老比丘聞，即來問之，答以上事。諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，僧重閣上，尖腳繩床、木床，用力坐臥，波逸提。」

住閣屋，應以尖腳床著下，非尖腳者著上；若無非尖腳，應以大物支；若無支，應縛橫；若無橫，應覆著地；若不爾，而坐臥，乃至坐臥一腳尖床，皆波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若板覆閣及木簀，知必不下脫，不犯(十八竟)。

佛在拘舍彌國。爾時闡陀比丘常出入諸家，乃至見其慇勤，難相違逆，皆如上有主為身作房中說。闡陀於是求

【現代漢語翻譯】 現代漢語譯本：如果比丘這樣做，就應當出去。』波逸提（一種罪名）。』

比丘尼也一樣。式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（一種輕罪）。（十七竟）

佛陀在舍衛城。當時，一個住處有一棟重閣樓房，有一位比丘住在樓上，鋪設了尖腳床，常常專注于自己的念頭，坐臥上下都非常謹慎。這時，來了一位客比丘，因為他是上座（資歷高的比丘），就把床讓給他了；這位比丘身體很重，沒有專心，突然往床上一坐，床腳脫落，打到了樓下比丘的頭；頭被打破，大聲呼叫，樓上的比丘立刻下樓道歉，樓下的比丘責備他說：『先住在這裡的比丘，我從來沒有聽到他坐起的聲音。你為什麼一來就發生這種事？你難道沒有聽過世尊讚歎繫念（專注）嗎？』各位長老比丘聽說了，就來詢問情況，他回答了以上的事情。各位比丘紛紛責備他，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問那位比丘：『你真的這樣做了嗎？』他回答說：『確實如此。世尊！』佛陀種種責備之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』

『如果比丘，在僧團的重閣樓上，使用尖腳繩床、木床，用力坐臥，犯波逸提。』

住在閣樓里，應該把尖腳床放在下面，非尖腳床放在上面；如果沒有非尖腳床，應該用大的東西支撐；如果沒有支撐物，應該用繩子橫向捆綁；如果沒有橫向捆綁，應該把床倒過來放在地上；如果不這樣做，而坐臥，乃至坐臥一條腿在尖腳床上，都犯波逸提。

比丘尼也一樣。式叉摩那（見習女尼）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（一種輕罪）。

如果用木板覆蓋閣樓或者用木板鋪設床鋪，知道肯定不會掉落，就不算犯戒。（十八竟）

佛陀在拘舍彌國。當時，闡陀比丘常常出入各家，甚至看到別人慇勤款待，難以拒絕，都像上面所說的那樣，為有主婦的人在房間里說法。闡陀於是尋求

【English Translation】 English version: 'If a bhikkhu does this, he should leave.' Pācittiya (an offense).

The same applies to bhikkhunis. A sikkhamānā (a female novice), a sāmaṇera (a male novice), a sāmaṇerī (a female novice) commits a dukkaṭa (a minor offense). (End of 17th rule)

The Buddha was in Sāvatthī. At that time, in one dwelling place, there was a multi-storied building. A bhikkhu lived on the upper floor, using a bed with pointed legs. He was always mindful, and his movements, whether sitting, lying down, going up, or going down, were never abrupt. Then a guest bhikkhu arrived, and because he was a senior (an elder bhikkhu), the bed was given to him. This bhikkhu was heavy and not mindful. He suddenly sat down on the bed, and the legs of the bed broke, hitting the head of the bhikkhu below. His head was broken, and he cried out loudly. The bhikkhu upstairs immediately came down to apologize. The bhikkhu downstairs rebuked him, saying, 'The bhikkhu who lived here before, I never heard the sound of him sitting or getting up. Why did this happen as soon as you arrived? Have you not heard the Blessed One praise mindfulness?' The elder bhikkhus heard this and came to inquire. He explained the situation. The bhikkhus variously rebuked him and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and asked that bhikkhu, 'Did you really do this?' He replied, 'Indeed, Blessed One!' After various rebukes, the Buddha told the bhikkhus, 'Now I will establish a rule for the bhikkhus. From now on, this rule should be recited as follows:'

'If a bhikkhu, on a multi-storied building belonging to the Sangha, uses a rope bed or a wooden bed with pointed legs and sits or lies down forcefully, it is a pācittiya.'

When living in a multi-storied building, one should place the bed with pointed legs on the lower floor and the bed without pointed legs on the upper floor. If there is no bed without pointed legs, one should support it with large objects. If there are no supports, one should tie it horizontally. If there is no horizontal binding, one should place it upside down on the ground. If one does not do this and sits or lies down, even sitting or lying down with one leg on a bed with pointed legs, it is a pācittiya.

The same applies to bhikkhunis. A sikkhamānā (a female novice), a sāmaṇera (a male novice), a sāmaṇerī (a female novice) commits a dukkaṭa (a minor offense).

If the floor is covered with boards or the bed is made of wooden planks, and one knows for certain that it will not fall, there is no offense. (End of 18th rule)

The Buddha was in Kosambi. At that time, the bhikkhu Chanda often went in and out of various families, and even when he saw their earnest hospitality, he found it difficult to refuse. He would speak in the rooms of women who had husbands, as mentioned above. Chanda then sought

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于屋地，得一好處便起高基，以墼薄累作於四壁，極重覆之；覆重壁圯一時崩倒，填押傷殺婆羅門麥，彼便瞋呵言：「此沙門輩，為欲住壽一劫，為欲為子孫計？一兩重覆，足以終身，何為過厚，致此崩倒？」復言：「此輩所用，不損父母，自可極意作此惡業。無沙門行，破沙門法！」諸長老比丘聞種種呵責，以是白佛。佛以是事集比丘僧，問闡陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作大房舍，從平地累留窗戶處，極令堅牢再三重覆；若過，波逸提。」

若至第四重，若草、若瓦、若板覆，一一草瓦板，皆波逸提；方便及燒、斫時，皆突吉羅；覆竟，波逸提。

沙彌，突吉羅(十九竟)。

佛在拘舍彌國。爾時闡陀作大房舍，用有蟲水澆于泥草，亦使人澆。優陀夷用有蟲水飲食、澆浴。諸居士見闡陀用有蟲水，澆于泥草；從優陀夷索飲，以蟲水與之。居士語言：「此水有蟲。」答言：「但飲水，勿飲蟲！」諸居士言：「大德！既飲水，如何不飲蟲？」便不復答。諸居士譏呵言：「此等沙門常說慈愍護念眾生，而今以蟲水澆泥、飲食、澆浴，無憐愍心！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以

【現代漢語翻譯】 現代漢語譯本 在屋地上，獲得一點好處就開始建造高大的地基，用薄磚在四面墻壁上堆砌，用極重的材料覆蓋其上；因為覆蓋太重導致墻壁倒塌，一時之間崩塌倒下，壓傷了婆羅門麥。他便生氣地責罵說：『這些沙門（Śrāmaṇa，指佛教出家人）是爲了想要活一劫的時間，還是爲了子孫後代著想？一兩層覆蓋，足夠終身使用，為何要過於厚重，導致崩塌？』又說：『這些人所用的東西，不損害父母，就可以隨意造作這種惡業。沒有沙門的修行，破壞沙門應守的規矩！』各位長老比丘聽到種種責罵，將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問闡陀（Chanda，人名）說：『你真的做了這樣的事嗎？』闡陀回答說：『確實如此，世尊！』佛陀種種責罵之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，建造大型房舍，從平地上開始堆砌，預留窗戶的位置，務必使其堅固，再三層地覆蓋；如果超過，犯波逸提（Pāyantika，一種罪名）。』 如果達到第四層，無論是用草、瓦、還是木板覆蓋，每一根草、每一片瓦、每一塊木板，都犯波逸提；準備階段以及燒、砍的時候，都犯突吉羅（Duṣkṛta，一種輕罪）；覆蓋完畢，犯波逸提。 沙彌（Śrāmaṇera，佛教出家沙彌），犯突吉羅（Duṣkṛta，一種輕罪）。（戒律十九竟） 佛陀在拘舍彌國（Kauśāmbī，古印度地名）。當時闡陀（Chanda，人名）建造大型房舍，使用有蟲的水澆在泥土和草上，也讓人這樣做。優陀夷（Udayin，人名）使用有蟲的水飲食、澆浴。各位居士看見闡陀（Chanda，人名）使用有蟲的水，澆在泥土和草上；向優陀夷（Udayin，人名）索要飲用水，他用有蟲的水給他們。居士們說：『這水裡有蟲。』他回答說：『只喝水，不要喝蟲！』居士們說：『大德！既然喝水，怎麼能不喝蟲？』便不再回答。各位居士譏諷責罵說：『這些沙門（Śrāmaṇa，指佛教出家人）常常說慈悲憐憫護念眾生，而現在卻用有蟲的水澆泥、飲食、澆浴，沒有憐憫心！沒有沙門的修行，破壞沙門應守的規矩！』各位長老比丘聽到，種種責罵，將此事稟告佛陀。

【English Translation】 English version On the land of a house, having obtained a slight advantage, he began to build a high foundation, piling up thin bricks on the four walls, covering them with extremely heavy materials; because the covering was too heavy, the walls collapsed, collapsing and falling down all at once, crushing the Brahmin wheat. He then angrily scolded, saying, 'These Śrāmaṇas (Buddhist renunciants) are doing this to live for an eon, or are they planning for their descendants? One or two layers of covering are enough for a lifetime, why make it so thick, causing it to collapse?' He also said, 'What these people use does not harm their parents, so they can freely create this evil karma. They have no Śrāmaṇa practice, they break the Śrāmaṇa Dharma!' The elder Bhikṣus (Buddhist monks) heard the various scoldings and reported this matter to the Buddha. The Buddha gathered the Bhikṣu Sangha (Buddhist monastic community) because of this matter and asked Chanda (name of a person), 'Did you really do such a thing?' Chanda replied, 'Indeed, World Honored One!' After the Buddha scolded him in various ways, he told the Bhikṣus, 'Now I am establishing a precept for the Bhikṣus, from now on this precept should be stated as follows: 'If a Bhikṣu builds a large house, starting from the ground, leaving space for windows, making sure it is strong, covering it three times; if it exceeds this, he commits a Pāyantika (a type of offense).' If it reaches the fourth layer, whether it is covered with grass, tiles, or boards, each blade of grass, each tile, each board, is a Pāyantika offense; the preparation stage and the burning and chopping are all Duṣkṛta (a minor offense); after the covering is completed, it is a Pāyantika offense. A Śrāmaṇera (Buddhist novice monk) commits a Duṣkṛta (a minor offense). (End of precept nineteen) The Buddha was in the country of Kauśāmbī (ancient Indian place name). At that time, Chanda (name of a person) was building a large house, using water with insects to water the mud and grass, and also made others do so. Udayin (name of a person) used water with insects for drinking, bathing. The laypeople saw Chanda (name of a person) using water with insects to water the mud and grass; they asked Udayin (name of a person) for drinking water, and he gave them water with insects. The laypeople said, 'There are insects in this water.' He replied, 'Just drink the water, don't drink the insects!' The laypeople said, 'Venerable Sir! Since we are drinking the water, how can we not drink the insects?' He did not answer. The laypeople ridiculed and scolded, saying, 'These Śrāmaṇas (Buddhist renunciants) often say they are compassionate and mindful of all beings, but now they use water with insects to water the mud, drink, and bathe, they have no compassion! They have no Śrāmaṇa practice, they break the Śrāmaṇa Dharma!' The elder Bhikṣus heard the various scoldings and reported this matter to the Buddha.

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是事白佛。佛以是事集比丘僧，問闡陀、優陀夷：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，知水有蟲，若取澆泥，若飲食諸用，波逸提。」

有蟲水者：囊漉所得，肉眼所見。若澆泥、若飲食，蟲蟲波逸提。

若有蟲，蟲想、有蟲疑，皆波逸提；無蟲，蟲想、無蟲疑，皆突吉羅。

用蟲水，有內外用。內用者：飲食之屬；外用者：澆泥、洗浴、浣濯之屬。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若諦視不見，囊漉不得，不犯(二十竟)。

佛在舍衛城。爾時諸比丘不教誡比丘尼，不為說法，由此故空無所得；而反呵罵：「由汝輩故，令佛正法減五百歲！使一切人不敬沙門，輕賤比丘，不加供養！」

時波阇波提比丘尼與五百比丘尼來詣佛所，頭面禮足，卻住一面。佛問瞿曇彌：「頗有上座比丘教誡比丘尼，為說法，有所得不？」答言：「無也！世尊！由諸比丘不教誡，不說法故，諸比丘尼空無所得；而反呵罵：『由汝輩故，令佛正法減五百歲，眾人不復恭敬供養沙門！』」於是世尊，為比丘尼種種說法，示教利喜已，遣還所住。佛以是事集比丘僧，問諸比丘：「汝等

【現代漢語翻譯】 現代漢語譯本： 是事白佛（Buddha，佛陀）。佛以是事集比丘僧（bhiksu-samgha，比丘僧團），問闡陀（Chanda）和優陀夷（Udayin）：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊（世尊）！』佛陀種種呵責之後，告訴各位比丘（bhiksu）：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘明知水中含有蟲子，無論是用來澆泥，還是用於飲食等各種用途，都犯波逸提（payattika，一種罪名）。』 『有蟲水』指的是：用囊袋過濾后仍然可以看見，或者用肉眼可以看見的。如果用來澆泥或飲食，每發現一隻蟲子就犯一次波逸提。 如果認為有蟲，懷疑有蟲，都犯波逸提；如果確定沒有蟲，卻認為有蟲，或者不確定有沒有蟲，都犯突吉羅（duskrta，一種輕罪）。 使用含有蟲子的水，分為內部使用和外部使用。內部使用指的是：飲食之類的；外部使用指的是：澆泥、洗浴、浣洗衣物之類的。 比丘尼（bhiksuni，女性比丘）也一樣。式叉摩那（siksamana，見習女比丘）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），犯突吉羅。 如果仔細觀察也看不見蟲子，用囊袋過濾也無法濾出蟲子，就不算犯戒（二十竟）。 佛陀在舍衛城（Sravasti）。當時，各位比丘不教誡比丘尼，不為她們說法，因此比丘尼們一無所得；反而呵斥她們說：『因為你們的緣故，佛陀的正法要減少五百年！使得所有的人都不尊敬沙門（sramana，出家修行者），輕視比丘，不加以供養！』 當時，波阇波提比丘尼（Prajapati bhiksuni）與五百位比丘尼來到佛陀住所，以頭面頂禮佛足，然後退到一旁站立。佛陀問瞿曇彌（Gautami）：『是否有上座比丘教誡比丘尼，為她們說法，使她們有所得呢？』瞿曇彌回答說：『沒有啊！世尊！由於各位比丘不教誡，不說法，所以各位比丘尼一無所得；反而呵斥她們說：『因為你們的緣故，佛陀的正法要減少五百年，人們不再恭敬供養沙門！』』於是世尊為比丘尼們種種說法，開示教導，使她們受益並感到歡喜，然後讓她們回到各自的住所。佛陀因為這件事召集比丘僧團，問各位比丘：『你們……』

【English Translation】 English version: He reported this matter to the Buddha (Buddha). The Buddha gathered the community of monks (bhiksu-samgha) because of this matter and asked Chanda and Udayin: 'Did you really do this?' They replied: 'Indeed, World-Honored One (世尊)!' After various rebukes, the Buddha told the monks (bhiksu): 'Now I am establishing precepts for the monks. From now on, this precept should be stated as follows:' 'If a monk knowingly uses water containing insects, whether for watering mud or for drinking and other uses, he commits a payattika (波逸提, a type of offense).' 'Water with insects' refers to water where insects can still be seen after being filtered with a bag, or can be seen with the naked eye. If used for watering mud or drinking, each insect found constitutes a payattika offense. If one thinks there are insects, or suspects there are insects, one commits a payattika offense; if one is certain there are no insects, but thinks there are insects, or is uncertain whether there are insects, one commits a duskrta (突吉羅, a minor offense). Using water with insects is divided into internal and external uses. Internal use refers to: things like drinking; external use refers to: things like watering mud, bathing, and washing clothes. The same applies to nuns (bhiksuni). A siksamana (式叉摩那, a probationary nun), a sramanera (沙彌, a novice monk), and a sramanerika (沙彌尼, a novice nun) commit a duskrta offense. If one cannot see the insects even when looking closely, and cannot filter them out with a bag, one does not commit an offense (end of the twentieth section). The Buddha was in Sravasti (舍衛城). At that time, the monks did not instruct the nuns, nor did they preach to them, so the nuns gained nothing; instead, they scolded them, saying: 'Because of you, the Buddha's true Dharma will be reduced by five hundred years! Causing everyone to disrespect the sramanas (沙門, renunciants), despise the monks, and not offer them alms!' At that time, Prajapati bhiksuni (波阇波提比丘尼) and five hundred nuns came to the Buddha's residence, prostrated themselves at his feet, and stood to one side. The Buddha asked Gautami (瞿曇彌): 'Do any senior monks instruct the nuns, preach to them, and enable them to gain anything?' Gautami replied: 'No, World-Honored One! Because the monks do not instruct or preach, the nuns gain nothing; instead, they scold them, saying: 'Because of you, the Buddha's true Dharma will be reduced by five hundred years, and people will no longer respectfully offer alms to the sramanas!'' Thereupon, the World-Honored One preached various teachings to the nuns, instructing and benefiting them, and making them rejoice, and then sent them back to their residences. The Buddha gathered the community of monks because of this matter and asked the monks: 'Do you...'

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上座，實不教誡比丘尼，不為說法，而反呵罵不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應如是呵罵，犯者突吉羅。從今諸比丘應教誡比丘尼，應為說法。」於是諸比丘便教誡比丘尼，為說法，即有所得。

后六群比丘，亦往比丘尼住處，語言：「諸姊妹集，我當教誡說法。」諸比丘尼即集一處，六群比丘便為說淫慾粗惡語。諸比丘尼中，有得諸禪解脫三昧正受者，皆不聽受。時六群比丘尼咸讚歎言：「此諸比丘善能教誡，無復過者！」

於是波阇波提比丘尼，復與五百比丘尼往到佛所。佛問瞿曇彌：「諸比丘教誡比丘尼，為說法不？」答言：「有諸比丘教誡比丘尼，為說法，多有所得。復有六群比丘來，令比丘尼集，云當教誡，反說淫慾粗惡語，六群比丘尼贊以為善，無復過者。」佛為諸比丘尼說法已，遣還所住。以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「若僧不差教誡比丘尼，而教誡者，波逸提。」

時六群比丘，便出界場，自共相差教誡比丘尼，便往比丘尼住處，語言：「僧今差我來教誡汝！」諸比丘尼如上集一處，六群比丘復為說粗惡語，乃至波阇波提比丘尼往到佛所，遣還所住，亦如上說。佛以是事集比丘

【現代漢語翻譯】 現代漢語譯本 有位上座（長老）真的不教誡比丘尼（尼姑），不為她們說法，反而呵斥謾罵她們嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『不應該這樣呵斥謾罵，違犯者犯突吉羅（一種輕罪）。從今以後，各位比丘應該教誡比丘尼，應該為她們說法。』於是眾比丘便教誡比丘尼，為她們說法，就有所得（指修行上的進步）。

後來，六群比丘也前往比丘尼的住處，說：『各位姊妹聚集起來，我來教誡說法。』眾比丘尼就聚集在一處，六群比丘便為她們說淫慾粗俗的惡語。眾比丘尼中，有獲得諸禪定解脫三昧正受（指進入禪定狀態）的，都不聽受。當時六群比丘尼都讚歎說：『這些比丘真能教誡，沒有比他們更好的了！』

於是波阇波提（Mahapajapati，佛陀的姨母）比丘尼，又與五百比丘尼一同前往佛陀處所。佛陀問瞿曇彌（Gotami，即波阇波提）：『眾比丘教誡比丘尼，為她們說法嗎？』回答說：『有些比丘教誡比丘尼，為她們說法，多有所得。又有六群比丘來，讓比丘尼們聚集，說要教誡，反而說淫慾粗俗的惡語，六群比丘尼還讚歎他們說很好，沒有比他們更好的了。』佛陀為眾比丘尼說法后，遣送她們返回住處。因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『如果僧團沒有委派教誡比丘尼，而（私自）教誡的，犯波逸提（一種較輕的罪）。』

當時六群比丘，便走出界場（僧團活動的範圍），自己互相委派去教誡比丘尼，便前往比丘尼的住處，說：『僧團現在委派我來教誡你們！』眾比丘尼像上次一樣聚集在一處，六群比丘又為她們說粗俗惡語，乃至波阇波提比丘尼前往佛陀處所，（佛陀）遣送她們返回住處，也像上面所說。佛陀因為這件事召集比丘

【English Translation】 English version 『Venerable Sir, is it true that you do not instruct the Bhikkhunis (nuns), do not preach to them, but instead scold and revile them?』 He replied, 『It is true, O Blessed One!』 The Buddha, having rebuked him in various ways, told the Bhikkhus, 『You should not scold and revile them in this way; whoever does so commits a Dukkrata (a minor offense). From now on, Bhikkhus should instruct the Bhikkhunis and preach to them.』 Thereupon, the Bhikkhus instructed the Bhikkhunis and preached to them, and they gained something (referring to progress in their practice).

Later, the Group-of-Six Bhikkhus also went to the Bhikkhunis』 dwelling place and said, 『Sisters, gather together, and I will instruct and preach.』 The Bhikkhunis gathered in one place, and the Group-of-Six Bhikkhus then spoke to them with lewd, coarse, and evil words. Among the Bhikkhunis, those who had attained various Jhanas (states of meditative absorption), liberation, Samadhi (concentration), and Right Attainment did not listen to them. At that time, the Group-of-Six Bhikkhunis all praised them, saying, 『These Bhikkhus are good at instructing; there is no one better than them!』

Thereupon, Mahapajapati (Buddha's foster mother) Bhikkhuni, together with five hundred Bhikkhunis, went to the Buddha』s place. The Buddha asked Gotami (Mahapajapati), 『Do the Bhikkhus instruct the Bhikkhunis and preach to them?』 She replied, 『Some Bhikkhus instruct the Bhikkhunis and preach to them, and they gain much. Again, the Group-of-Six Bhikkhus came, had the Bhikkhunis gather together, saying they would instruct, but instead spoke lewd, coarse, and evil words, and the Group-of-Six Bhikkhunis praised them, saying they were good, and there was no one better than them.』 After the Buddha preached to the Bhikkhunis, he sent them back to their dwellings. Because of this matter, he assembled the Bhikkhu Sangha (monastic community) and asked the Group-of-Six Bhikkhus, 『Is it true that you did this?』 They replied, 『It is true, O Blessed One!』 The Buddha, having rebuked them in various ways, told the Bhikkhus, 『If the Sangha does not appoint someone to instruct the Bhikkhunis, and they instruct them (on their own), they commit a Pacittiya (a more serious offense).』

At that time, the Group-of-Six Bhikkhus went outside the boundary (the area of the Sangha's activities), mutually appointed each other to instruct the Bhikkhunis, and went to the Bhikkhunis』 dwelling place, saying, 『The Sangha has now appointed me to instruct you!』 The Bhikkhunis gathered in one place as before, and the Group-of-Six Bhikkhus again spoke coarse and evil words to them, until Mahapajapati Bhikkhuni went to the Buddha』s place, (and the Buddha) sent them back to their dwellings, as described above. The Buddha assembled the Bhikkhu

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僧，問六群比丘：「汝等實出界場，自共相差教誡比丘尼不？」答言：「實爾。世尊！」

佛種種呵責已，告諸比丘：「比丘成就十法，僧應差教誡比丘尼。何等為十？一者、戒成就、威儀成就、恒畏小罪；二者、多聞，諦能了達，知佛所說初中后善，善義、善味，具足清白，梵行之相；三者、善能誦解二部戒律；四者、善能言說，暢理分明；五者、族姓出家，諸根殊特；六者、于佛法中，未曾穢濁；七者、舉止安詳，身無傾邪，被服法衣凈潔齊整；八者、為比丘尼眾之所敬重；九者、能隨順說法，示教利喜；十者、滿二十歲，若過二十。有五法不應差，若已差應舍：一者、所誦經戒而悉忘失；二者、諸根不具；三者、多欲；四者、現為惡相；五者、教比丘尼親近惡人。今為諸比丘結戒，從今是戒應如是說：

「若比丘，僧不差，教誡比丘尼，波逸提。」

不差者：不白二羯磨差。

教誡者：說八敬法。

若不差，教誡比丘尼，語語波逸提；教誡式叉摩那、沙彌尼，突吉羅。

沙彌突吉羅(二十一竟)。

五分律第六 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第七(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第一分之五第

【現代漢語翻譯】 現代漢語譯本 僧人問六群比丘（指行為不端的六位比丘）: '你們真的離開界場，私自互相委派去教誡比丘尼（女性出家人）嗎？' 他們回答說：'確實如此，世尊！'

佛陀種種呵斥之後，告訴眾比丘：'比丘成就十種功德，僧團才應委派去教誡比丘尼。是哪十種呢？一是戒律成就、威儀成就、恒常畏懼小罪；二是博學多聞，能夠透徹理解，知道佛陀所說的法，初善、中善、后善，意義美好、滋味美好，具足清凈，是梵行的相貌；三是善於背誦和理解比丘和比丘尼的戒律；四是善於言說，條理清晰分明；五是出身良好，諸根殊勝端正；六是在佛法中，未曾有污濁的行為；七是舉止安詳，身體沒有傾斜不正，所穿的法衣乾淨整潔；八是被比丘尼眾所敬重；九是能夠隨順教法說法，開示教導，給予利益和喜悅；十是年滿二十歲，或者超過二十歲。有五種情況不應委派，如果已經委派應當撤回：一是所背誦的經戒全部忘失；二是諸根不全；三是貪慾心重；四是顯現出惡劣的相貌；五是教導比丘尼親近惡人。現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：'

'如果比丘，未經僧團委派，教誡比丘尼，犯波逸提（一種罪名）。'

未經委派：指沒有通過白二羯磨（一種僧團決議程式）委派。

教誡：指宣說八敬法（比丘尼應當遵守的八條戒律）。

如果沒有經過委派，教誡比丘尼，每句話都犯波逸提；教誡式叉摩那（預備比丘尼）、沙彌尼（女沙彌），犯突吉羅（一種輕罪）。

沙彌犯突吉羅（第二十一節完）。

《五分律》第六卷 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》

《五分律》第七卷（彌沙塞部）

宋朝罽賓三藏佛陀什與竺道生等共同翻譯的第一分之五

【English Translation】 English version A monk asked the group of six bhikkhus (monks) (referring to the six monks with misconduct): 'Did you truly leave the boundary and privately appoint each other to instruct the bhikkhunis (female monastics)?' They replied, 'Indeed, World-Honored One!'

After the Buddha had reprimanded them in various ways, he told the bhikkhus: 'A bhikkhu should be appointed by the sangha (monastic community) to instruct the bhikkhunis only if he has accomplished ten qualities. What are the ten? First, accomplishment in precepts, accomplishment in deportment, and constant fear of minor offenses; second, being learned and able to thoroughly understand, knowing that the Dharma spoken by the Buddha is good in the beginning, good in the middle, and good in the end, with good meaning and good taste, complete and pure, the appearance of brahmacarya (pure conduct); third, being skilled in reciting and understanding the precepts of both the bhikkhus and bhikkhunis; fourth, being skilled in speech, with clear and distinct reasoning; fifth, being from a good family and having outstanding and upright faculties; sixth, having never had impure conduct in the Buddha's Dharma; seventh, having calm and composed demeanor, with the body not leaning or crooked, and wearing clean and tidy monastic robes; eighth, being respected by the bhikkhuni sangha; ninth, being able to speak in accordance with the Dharma, instructing, teaching, benefiting, and gladdening; tenth, being twenty years old or older. There are five conditions under which one should not be appointed, and if already appointed, should be withdrawn: first, having forgotten all the scriptures and precepts that one has recited; second, having incomplete faculties; third, having strong desires; fourth, displaying bad appearances; fifth, teaching the bhikkhunis to associate with bad people. Now, I am establishing a precept for the bhikkhus. From now on, this precept should be stated as follows:'

'If a bhikkhu, without being appointed by the sangha, instructs a bhikkhuni, he commits a pacittiya (an offense).'

Without being appointed: refers to not being appointed through a batti-kamma (a formal act of the sangha).

Instructing: refers to expounding the Eight Garudhammas (eight rules that bhikkhunis must observe).

If without being appointed, he instructs a bhikkhuni, he commits a pacittiya for each word; if he instructs a sikkhamana (a probationary bhikkhuni) or a sramaneri (a female novice), he commits a dukkhata (a minor offense).

A sramanera commits a dukkhata (End of the twenty-first section).

《Vinaya in Five Parts》, Volume 6 《Taisho Tripitaka》, Volume 22, No. 1421, 《Mahisasaka Vinaya in Five Parts》

《Vinaya in Five Parts》, Volume 7 (Mahisasaka)

Translated by the Tripiṭaka master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others, Part One, Section Five

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二十二事

佛在舍衛城。爾時諸比丘次第教誡比丘尼，語比丘尼言：「明日般陀比丘次教誡汝，汝當就彼聽受法教！」作是語已，還到所住，語般陀：「汝明日應教誡比丘尼！」長老般陀明日食時著衣持缽，入城乞食。食后還歸，掃除內外，取清凈水，辦手腳巾，露地敷座，自取繩床，于邊坐禪。

時諸比丘尼到般陀所，頭面禮足，就座而坐，於是般陀問諸比丘尼：「曾聞八敬法不？」答言：「曾聞。」復語：「姊妹更聽：一者、比丘尼眾半月，應從比丘眾乞教誡人；二者、比丘尼眾安居時，要當依比丘僧眾；三者、比丘尼自恣時，應白二羯磨遣三比丘尼，從比丘眾請見聞疑罪；四者、式叉摩那二歲學六法已，應於二部眾，求受具足戒；五者、比丘尼不得罵比丘，不得於白衣家道說比丘，若犯戒、若犯威儀、若邪見、若邪命；六者、比丘尼不得舉比丘罪，而比丘得呵責比丘尼；七者、比丘尼犯粗罪，應在二部僧中求半月行摩那埵，行摩那埵已，次阿浮呵那，應在二十比丘、二十比丘尼眾中出罪；八者、比丘尼雖先受具戒百歲，故應禮新受大戒比丘。」說此八敬法已，即說偈言：

「欲得好心莫放逸，　　聖人善法當勤學， 　若有智慧一心人，　　乃能無復憂愁患。」

說此偈已，閉目正坐。時

【現代漢語翻譯】 現代漢語譯本 二十二事

佛陀在舍衛城（Śrāvastī）的時候，眾比丘依次教誡比丘尼，對比丘尼們說：『明天輪到般陀（Pantha）比丘來教誡你們，你們應當去他那裡聽受佛法教誨！』說完這些話后，比丘們回到各自的住所，告訴般陀：『你明天應該去教誡比丘尼！』長老般陀第二天吃飯時穿好衣服，拿著缽，進入城中乞食。飯後回到住所，打掃內外，取來乾淨的水，準備好洗手洗腳的毛巾，在空地上鋪設座位，自己取來繩床，在旁邊坐禪。

這時，眾比丘尼來到般陀的住所，頭面頂禮他的雙足，然後就座。於是般陀問眾比丘尼：『你們是否聽聞過八敬法？』她們回答說：『聽聞過。』般陀又說：『各位姊妹再聽一遍：第一，比丘尼僧團每半個月，應當從比丘僧團請求教誡的人；第二，比丘尼僧團安居的時候，一定要依靠比丘僧團；第三，比丘尼僧團自恣（Pravāraṇā）的時候，應當通過兩次羯磨（Karma）派遣三位比丘尼，從比丘僧團請求見聞疑罪；第四，式叉摩那（Śikṣamāṇā）在兩年內學習六法之後，應當在兩個僧團中，請求受具足戒；第五，比丘尼不得辱罵比丘，不得在白衣（在家信徒）家議論比丘，無論是犯戒、犯威儀、邪見還是邪命；第六，比丘尼不得舉比丘的罪過，而比丘可以呵責比丘尼；第七，比丘尼犯下粗罪，應當在兩個僧團中請求半個月的摩那埵（Mānatta）行，完成摩那埵行之後，接著進行阿浮呵那（Abbhāna），應當在二十位比丘和二十位比丘尼的僧團中出罪；第八，比丘尼即使先受具足戒一百年，仍然應當禮敬新受大戒的比丘。』說完這八敬法后，般陀接著說了偈頌：

『想要獲得好的心境不要放逸，聖人的善法應當勤奮學習，若是有智慧一心修行的人，才能沒有憂愁和禍患。』

說完這偈頌后，般陀閉上眼睛端正地坐著。這時

【English Translation】 English version The Twenty-Second Matter

The Buddha was in Śrāvastī (舍衛城). At that time, the Bhikṣus (比丘) were sequentially instructing the Bhikṣuṇīs (比丘尼), saying to the Bhikṣuṇīs: 'Tomorrow, it will be the turn of Bhikṣu Pantha (般陀) to instruct you. You should go to him to listen to the Dharma teachings!' After saying this, they returned to their residences and told Pantha: 'You should instruct the Bhikṣuṇīs tomorrow!' The elder Pantha, the next day at mealtime, put on his robes, carried his bowl, and entered the city to beg for food. After the meal, he returned, cleaned the inside and outside, fetched clean water, prepared towels for washing hands and feet, spread out a seat in the open ground, took his rope bed, and sat in meditation at the side.

At that time, the Bhikṣuṇīs arrived at Pantha's place, bowed their heads and feet in reverence, and sat down. Then Pantha asked the Bhikṣuṇīs: 'Have you heard of the Eight Garudhamma (八敬法) (Eight Important Rules)?' They replied: 'We have heard of them.' He further said: 'Sisters, listen again: First, the Bhikṣuṇī Sangha (比丘尼眾) should, every half month, request a person for instruction from the Bhikṣu Sangha (比丘眾); Second, when the Bhikṣuṇī Sangha is in retreat (Vassa 安居), they must rely on the Bhikṣu Sangha; Third, when the Bhikṣuṇī Sangha is performing Pravāraṇā (自恣), they should send three Bhikṣuṇīs through two Karmas (羯磨) to request the Bhikṣu Sangha to address any issues of seeing, hearing, or doubt; Fourth, after a Śikṣamāṇā (式叉摩那) has studied the Six Dharmas for two years, she should request full ordination in both Sanghas; Fifth, a Bhikṣuṇī must not scold a Bhikṣu, nor speak about Bhikṣus in the homes of laypeople (白衣), whether it be about breaking precepts, improper conduct, wrong views, or wrong livelihood; Sixth, a Bhikṣuṇī must not accuse a Bhikṣu of offenses, but a Bhikṣu may rebuke a Bhikṣuṇī; Seventh, if a Bhikṣuṇī commits a serious offense, she should request half a month of Mānatta (摩那埵) penance in both Sanghas. After completing the Mānatta penance, she should then undergo Abbhāna (阿浮呵那), and be absolved of the offense in a Sangha of twenty Bhikṣus and twenty Bhikṣuṇīs; Eighth, even if a Bhikṣuṇī has received full ordination for a hundred years, she should still pay respect to a Bhikṣu who has newly received higher ordination.' After speaking these Eight Garudhamma, he then spoke the following verse:

'If you wish to have a good mind, do not be negligent; diligently study the good Dharma of the sages; if there is a wise person with a focused mind, then they will be free from sorrow and suffering.'

After speaking this verse, Pantha closed his eyes and sat upright. At that time,

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諸比丘尼竊相語言：「此比丘唯知此一偈，云何當能教誡我等？」般陀聞已，作是念：「此諸比丘尼輕賤於我。」於是踴在虛空，現分一身，作無量身，還合為一；石壁皆過，履水如地，入地如水；或現半身，或現全身；或身上出煙，身下火然；或身上火然，身下出煙；或身上出水，身下出火；或身上出火、身下出水；或坐臥空中，如鳥飛翔；或手摸日月，或身平立至梵自在。現神變已，還坐本處，說偈如前。諸比丘尼見此神變，心大歡喜，白言：「大德！愿更以神足教化！」於是般陀東踴西沒，西踴東沒，余方亦爾；作如是種種神變，然後還坐，復說上偈，乃至日沒，然後捨去。

時諸比丘尼暮至城門，城門已閉，扣門索入，守門者問：「汝是誰？」答言：「是比丘尼。」守門者問：「夜何處來？」答言：「尊者般陀教誡我等，是以還晚。」守門者言：「可還本來處，正使王來亦不敢開！」諸比丘尼既不得入，或在門下、或在塹邊、或依樹下，夜為蚊虻、風塵所惱。明日門開最在前入，時諸居士自相問言：「此諸比丘尼開晨先入，從何處來？」或有人言：「正當是求男子還耳！」諸不信樂佛法者，種種呵責言：「我等白衣不修梵行，汝比丘尼亦復如是。空剃此頭，著壞色衣！」諸長老比丘聞，呵責般陀：「云

【現代漢語翻譯】 現代漢語譯本：眾比丘尼私下議論說：『這位比丘只會這一首偈頌，怎麼能夠教誡我們呢？』般陀（Pantha，人名，意為『路』）聽了，心想：『這些比丘尼輕視我。』於是騰身躍入空中，顯現分身，化作無數身體，又合為一個；穿過石壁毫無阻礙，在水上行走如同在地上，進入地裡如同進入水中；有時顯現半身，有時顯現全身；有時身上冒煙，身下燃火；有時身上燃火，身下冒煙；有時身上出水，身下出火；有時身上出火，身下出水；有時在空中坐著或躺著，像鳥一樣飛翔；有時用手觸控日月，有時身體筆直站立，直達梵自在天（Brahma-自在，佛教宇宙觀中的高級神祇）。』顯現神變后，回到原來的座位，像之前一樣說法。眾比丘尼見到這種神變，心中非常歡喜，說道：『大德！希望您再用神足通來教化我們！』於是般陀向東騰起，向西沒入，向西騰起，向東沒入，其他方向也是這樣；做了這樣種種神變，然後回到座位，再次宣說之前的偈頌，直到日落，然後才離開。

當時眾比丘尼傍晚到達城門，城門已經關閉，敲門請求進入，守門人問：『你們是誰？』回答說：『是比丘尼。』守門人問：『晚上從哪裡來？』回答說：『尊者般陀教誡我們，所以回來晚了。』守門人說：『可以回到原來的地方，即使國王來了也不敢開門！』眾比丘尼既然不能進入，有的在門下，有的在壕溝邊，有的依靠在樹下，夜晚被蚊蟲、風塵所困擾。第二天早上城門打開，她們最先進入，當時眾居士互相詢問說：『這些比丘尼早上開門就先進來，是從哪裡來的？』有的人說：『一定是去求男子回來了！』那些不信奉佛法的人，種種呵斥說：『我們這些在家之人尚且不修梵行，你們這些比丘尼也是這樣。白白剃了頭髮，穿著破舊的衣服！』眾長老比丘聽了，呵斥般陀說：『你為什麼要做這樣的事情？'

【English Translation】 English version: The Bhikshunis (Bhikshuni, Buddhist nuns) secretly said to each other, 'This Bhikshu (Bhikshu, Buddhist monk) only knows this one verse, how can he possibly instruct us?' Pantha (Pantha, a name, meaning 'path') heard this and thought, 'These Bhikshunis are looking down on me.' Thereupon, he leaped into the air, manifested a division of his body, transforming into countless bodies, and then merged back into one; he passed through stone walls without obstruction, walked on water as if on land, and entered the earth as if entering water; sometimes he manifested half of his body, sometimes his whole body; sometimes smoke emanated from his body, and fire burned beneath him; sometimes fire burned on his body, and smoke emanated from beneath him; sometimes water came out of his body, and fire came out from beneath him; sometimes fire came out of his body, and water came out from beneath him; sometimes he sat or lay in the air, flying like a bird; sometimes he touched the sun and moon with his hand, sometimes his body stood upright, reaching up to the Brahma-自在 (Brahma-自在, a high-level deity in Buddhist cosmology). After displaying these miraculous transformations, he returned to his original seat and recited the verse as before. The Bhikshunis, seeing these miraculous transformations, were greatly delighted and said, 'Great Virtue! We wish that you would further instruct us with your supernatural powers!' Thereupon, Pantha rose to the east and submerged to the west, rose to the west and submerged to the east, and so on in other directions; he performed such various miraculous transformations, then returned to his seat and recited the previous verse again, until sunset, and then he departed.

At that time, the Bhikshunis arrived at the city gate in the evening, but the city gate was already closed. They knocked on the gate, requesting entry. The gatekeeper asked, 'Who are you?' They replied, 'We are Bhikshunis.' The gatekeeper asked, 'Where are you coming from at this hour?' They replied, 'The Venerable Pantha was instructing us, so we are late in returning.' The gatekeeper said, 'You can return to where you came from; even if the king came, I would not dare to open the gate!' Since the Bhikshunis could not enter, some stayed beneath the gate, some by the moat, and some leaned against trees, troubled by mosquitoes, gnats, wind, and dust throughout the night. The next morning, when the gate opened, they were the first to enter. At that time, the laypeople asked each other, 'These Bhikshunis are the first to enter when the gate opens in the morning; where have they come from?' Some said, 'They must have gone to seek men!' Those who did not believe in the Buddha's Dharma (Buddha's Dharma, the teachings of the Buddha) scolded them in various ways, saying, 'We laypeople do not practice pure conduct, and you Bhikshunis are the same. You shave your heads in vain and wear tattered robes!' When the elder Bhikshus (Bhikshu, Buddhist monks) heard this, they rebuked Pantha, saying, 'Why did you do such a thing?'

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何教誡比丘尼，乃至日沒？」以是白佛。佛以是事集比丘僧，問般陀言：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，僧差教誡比丘尼，至日沒，波逸提。」

僧差者：白二羯磨差。

若比丘僧已差，應語比丘尼：「姊妹！若非難時，當教誡；難時，不得教誡。」

若就比丘尼住處教誡，應語：「汝等敷座，我當往。」若不得往，應在所住處，掃灑如前，應將大比丘為伴，量無然後獨往。為說八敬法已，若日早，能更說余法亦善；應籌量日早晚，要使及日得至所住。若說法竟，應前去者，便去；若有恐怖處，比丘應送比丘尼至所在。

若比丘教誡比丘尼至日沒，語語波逸提。

沙彌，突吉羅(二十二竟)。

佛在舍衛城。爾時諸比丘次第教誡比丘尼，比丘尼皆得諸禪解脫三昧正受。時六群比丘僧不差，亦往教誡，但說粗惡不善之語。諸長老比丘尼默然不聽，六群比丘尼贊言：「善哉，無過是者！」於是波阇波提比丘尼與五百比丘尼俱往到佛所，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

【現代漢語翻譯】 現代漢語譯本： 『什麼情況下教誡比丘尼，直到日落？』因為這件事稟告佛陀。佛陀因為這件事召集比丘僧團，問般陀（比丘的名字）說：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，僧團委派教誡比丘尼，直到日落，犯波逸提罪。』 僧團委派：通過白二羯磨（一種僧團決議程式）委派。 如果比丘被僧團委派，應該告訴比丘尼：『姐妹們！如果不是為難的時候，就應當教誡；為難的時候，就不得教誡。』 如果去比丘尼住處教誡，應該告訴她們：『你們鋪設座位，我將前往。』如果不能前往，應該在所住的地方，像之前一樣打掃乾淨，應該帶一位年長比丘作為同伴，衡量沒有危險之後獨自前往。為她們宣說八敬法（比丘尼應遵守的八條戒律）之後，如果時間還早，能夠再宣說其他佛法也很好；應該衡量時間早晚，務必使（自己）能在日落前到達住處。如果說法完畢，應該先離開的，就離開；如果有恐怖的地方，比丘應該護送比丘尼到她們所在的地方。 如果比丘教誡比丘尼直到日落，每句話都犯波逸提罪。 沙彌（未受具足戒的僧人），犯突吉羅（輕罪）。（第二十二條戒律結束） 佛陀在舍衛城。當時各位比丘依次教誡比丘尼，比丘尼們都獲得各種禪定、解脫、三昧正受。當時六群比丘（行為不端的比丘）沒有經過僧團委派，也前去教誡，只是說些粗俗惡劣不善的話。各位長老比丘尼默默不聽，六群比丘尼讚歎說：『太好了，沒有比這更好的了！』於是波阇波提（佛陀的姨母）比丘尼與五百位比丘尼一同前往佛陀處所，將這件事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：

【English Translation】 English version: 『Under what circumstances should a Bhikkhuni (female monastic) be instructed, even until sunset?』 This was reported to the Buddha. The Buddha, on account of this matter, assembled the Bhikkhu Sangha (monastic community of monks), and asked Pandaka (name of a monk): 『Did you really do this?』 He replied: 『Indeed, Venerable Sir!』 After various rebukes, the Buddha told the Bhikkhus (monks): 『Now I am establishing a rule for the Bhikkhus; from now on, this rule should be stated as follows: 『If a Bhikkhu, assigned by the Sangha to instruct Bhikkhunis, does so until sunset, it is a Pacittiya (an offense that requires confession).』 Assigned by the Sangha: Assigned through a formal motion (ñatti) followed by two announcements (kamma). If a Bhikkhu has been assigned by the Sangha, he should tell the Bhikkhunis: 『Sisters! If it is not an inconvenient time, you should be instructed; if it is an inconvenient time, you should not be instructed.』 If going to the Bhikkhunis' dwelling to instruct, he should tell them: 『You should prepare seats; I will come.』 If he cannot go, he should clean the place where he is staying, as before, and should take a senior Bhikkhu as a companion, assessing that there is no danger before going alone. After explaining the Eight Garudhammas (eight weighty rules for Bhikkhunis), if it is early in the day, it is good to explain other teachings as well; he should assess the time, ensuring that he can reach the dwelling before sunset. If the teaching is finished, those who should leave first should leave; if there are dangerous places, the Bhikkhu should escort the Bhikkhunis to their location. If a Bhikkhu instructs Bhikkhunis until sunset, for each utterance, it is a Pacittiya. A Samanera (novice monk) commits a Dukkata (minor offense). (The twenty-second rule ends) The Buddha was in Savatthi (name of a city). At that time, the Bhikkhus were instructing the Bhikkhunis in turn, and the Bhikkhunis were all attaining various jhanas (states of meditative absorption), liberations, samadhi (concentration), and right attainment. At that time, the group-of-six Bhikkhus (a group of misbehaving monks), without being assigned by the Sangha, also went to instruct, but only spoke coarse, evil, and unwholesome words. The senior Bhikkhunis remained silent and did not listen, while the group-of-six Bhikkhunis praised them, saying: 『Excellent, there is nothing better than this!』 Thereupon, Pajapati (Buddha's aunt) Bhikkhuni, together with five hundred Bhikkhunis, went to the Buddha's place and reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Bhikkhu Sangha, and asked the group-of-six Bhikkhus: 『Did you really do this?』 They replied: 『Indeed, Venerable Sir!』 After various rebukes, the Buddha told the Bhikkhus: 『Now I am establishing a rule for the Bhikkhus; from now on, this rule should be stated as follows:

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「若比丘，入比丘尼住處，波逸提。」

時諸比丘，有因緣事、塔事、僧事、私事，應入比丘尼住處，慚愧不敢。不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「若不為教誡因緣，不聽入。從今是戒應如是說：

「若比丘，僧不差，以教誡因緣入比丘尼住處，波逸提。」

有諸比丘僧雖差，猶慚愧不敢入；諸比丘尼無教誡故，空無所得。以是白佛。佛以是事集比丘僧，告諸比丘：「僧所差比丘聽入。從今是戒應如是說：

「若比丘，僧不差，為教誡故入比丘尼住處，波逸提。」

爾時跋陀比丘尼病，遣信白舍利弗：「愿大德來，為我作最後說法！」舍利弗言：「佛不聽僧不差，為教誡故入比丘尼住處。」以是白佛。佛以是事集比丘僧，告諸比丘：「聽僧不差，為病比丘尼說法。從今是戒應如是說：

「若比丘，僧不差，為教誡故入比丘尼住處；除因緣，波逸提。因緣者：比丘尼病，是名因緣。」

若僧不差，為教誡故入比丘尼住處，隨入多少，步步波逸提；若一腳入門，突吉羅。

沙彌，突吉羅(二十三竟)。

佛在舍衛城。爾時諸上座比丘次第教誡比丘尼，諸比丘尼或別請供養，或以缽囊，或以腰繩，或以燈油、衣食、湯藥，而用佈施。

【現代漢語翻譯】 現代漢語譯本 『如果比丘進入比丘尼的住所，犯波逸提罪。』

當時，一些比丘因為因緣事、佛塔事、僧團事、私事等原因，應該進入比丘尼的住所，但感到慚愧不敢進入，不知道該怎麼辦，於是將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴各位比丘：『如果不是爲了教誡的因緣，不允許進入。從今以後，這條戒律應該這樣說：』

『如果比丘未經僧團派遣，爲了教誡的因緣進入比丘尼的住所，犯波逸提罪。』

有些比丘即使僧團派遣了，仍然感到慚愧不敢進入；比丘尼因為沒有教誡，空無所得。於是將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴各位比丘：『僧團所派遣的比丘可以進入。從今以後，這條戒律應該這樣說：』

『如果比丘未經僧團派遣，爲了教誡的緣故進入比丘尼的住所，犯波逸提罪。』

當時，跋陀比丘尼（Bhadda Bhikkhuni）生病，派人送信給舍利弗（Sariputta）：『希望大德前來，為我做最後的說法！』舍利弗說：『佛陀不允許未經僧團派遣，爲了教誡的緣故進入比丘尼的住所。』於是將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴各位比丘：『允許未經僧團派遣，為生病的比丘尼說法。從今以後，這條戒律應該這樣說：』

『如果比丘未經僧團派遣，爲了教誡的緣故進入比丘尼的住所；除了因緣，犯波逸提罪。因緣是指：比丘尼生病，這稱為因緣。』

如果未經僧團派遣，爲了教誡的緣故進入比丘尼的住所，根據進入的多少，每走一步犯波逸提罪；如果一隻腳入門，犯突吉羅罪。

沙彌（Sramanera），犯突吉羅罪（第二十三條戒律結束）。

佛陀在舍衛城（Savatthi）。當時，各位上座比丘依次教誡比丘尼，各位比丘尼或者個別邀請供養，或者用缽囊、腰繩、燈油、衣食、湯藥等物品來佈施。

【English Translation】 English version 『If a bhikkhu enters the dwelling of a bhikkhuni, it is a pacittiya.』

At that time, some bhikkhus had reasons such as occasions, stupa matters, Sangha matters, or personal matters that required them to enter the dwelling of a bhikkhuni, but they were ashamed and dared not enter, not knowing what to do. They reported this matter to the Buddha. The Buddha, on account of this matter, assembled the bhikkhu Sangha and told the bhikkhus: 『If it is not for the sake of instruction, you are not allowed to enter. From now on, this rule should be stated as follows:』

『If a bhikkhu, not appointed by the Sangha, enters the dwelling of a bhikkhuni for the sake of instruction, it is a pacittiya.』

Some bhikkhus, even when appointed by the Sangha, were still ashamed and dared not enter; the bhikkhunis, lacking instruction, gained nothing. They reported this matter to the Buddha. The Buddha, on account of this matter, assembled the bhikkhu Sangha and told the bhikkhus: 『A bhikkhu appointed by the Sangha is allowed to enter. From now on, this rule should be stated as follows:』

『If a bhikkhu, not appointed by the Sangha, enters the dwelling of a bhikkhuni for the sake of instruction, it is a pacittiya.』

At that time, Bhadda Bhikkhuni (Bhadda Bhikkhuni) was ill and sent a message to Sariputta (Sariputta): 『Venerable sir, please come and give me a final teaching!』 Sariputta said: 『The Buddha does not allow one who is not appointed by the Sangha to enter the dwelling of a bhikkhuni for the sake of instruction.』 They reported this matter to the Buddha. The Buddha, on account of this matter, assembled the bhikkhu Sangha and told the bhikkhus: 『It is allowed to give teachings to a sick bhikkhuni even if not appointed by the Sangha. From now on, this rule should be stated as follows:』

『If a bhikkhu, not appointed by the Sangha, enters the dwelling of a bhikkhuni for the sake of instruction; except for a reason, it is a pacittiya. The reason is: if a bhikkhuni is sick, this is called a reason.』

If one is not appointed by the Sangha and enters the dwelling of a bhikkhuni for the sake of instruction, for each step taken, it is a pacittiya; if one foot enters the door, it is a dukkata.

A Sramanera (Sramanera), it is a dukkata (the end of the twenty-third rule).

The Buddha was in Savatthi (Savatthi). At that time, the senior bhikkhus were instructing the bhikkhunis in turn, and the bhikkhunis were either individually inviting them for offerings, or giving alms with bowl bags, waist cords, lamp oil, clothing, food, and medicine.

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時六群比丘見已，語諸比丘：「可差我等為教誡人。」諸比丘言：「如佛所說成就十法，汝等無有，云何求差？」六群比丘便作是語：「諸比丘為供養利故，教誡比丘尼。」諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作是語：『諸比丘為供養利故，教誡比丘尼。』波逸提。」

若言為供養利故，教誡比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。

若言比丘行十二頭陀、坐禪、誦經，作諸功德，皆為供養利故，語語突吉羅

沙彌，突吉羅(二十四竟)。

佛在舍衛城。爾時諸比丘與比丘尼獨屏處坐，遂生染著，不樂梵行，或有反俗、或作外道。諸居士見，皆譏呵言：「此等沙門與比丘尼獨屏處坐，正似白衣對於淫女！食人信施而為此事，無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與比丘尼獨屏處坐，波逸提。」

與式叉摩那、沙彌尼，獨屏處坐亦如是。

【現代漢語翻譯】 現代漢語譯本 當時，六群比丘看到這種情況，對其他比丘說：『我們可以被推選去教誡比丘尼。』其他比丘說：『正如佛陀所說，成就十種功德的人才能教誡，你們並沒有這些功德，怎麼能要求被推選呢？』六群比丘便這樣說：『那些比丘是爲了獲得供養利益，才去教誡比丘尼的。』其他比丘對此進行種種呵責，並將此事稟告佛陀。佛陀因此事召集比丘僧團，詢問六群比丘：『你們真的這樣說了嗎？』他們回答說：『確實如此，世尊！』佛陀對他們進行種種呵責后，告訴眾比丘：『現在為比丘們制定戒律，從今以後，這條戒律應這樣說： 『如果比丘說：『那些比丘爲了獲得供養利益，才去教誡比丘尼。』犯波逸提（Pācittiya，一種輕罪）。』 如果說爲了獲得供養利益，才去教誡比丘尼（Bhikkhunī，女性出家人）、式叉摩那（Siksamana，預備沙彌尼，受過部分戒律的女性）、沙彌（Śrāmaṇera，男性的見習出家人）、沙彌尼（Śrāmaṇerī，女性的見習出家人），犯突吉羅（Duṣkṛta，一種輕微的罪過）。 如果說比丘修行十二頭陀（Dhūta，苦行）、坐禪（Dhyāna，禪定）、誦經，做各種功德，都是爲了獲得供養利益，每說一次，犯一次突吉羅。 沙彌，犯突吉羅（以上二十四條戒律結束）。 佛陀住在舍衛城（Śrāvastī）。當時，一些比丘與比丘尼單獨在隱蔽的地方坐著，於是產生了染著之心，不再喜歡清凈的修行生活，有些人甚至還俗，有些人則成爲了外道。一些在家居士看到這種情況，都譏諷責罵說：『這些沙門與比丘尼單獨在隱蔽的地方坐著，就像在家俗人一樣行淫！他們吃著別人的供養，卻做這種事情，沒有沙門的德行，破壞沙門的規矩！』一些年長的比丘聽到這些話，進行種種呵責，並將此事稟告佛陀。佛陀因此事召集比丘僧團，詢問那些比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀對他們進行種種呵責后，告訴眾比丘：『現在為比丘們制定戒律，從今以後，這條戒律應這樣說： 『如果比丘與比丘尼單獨在隱蔽的地方坐著，犯波逸提。』 與式叉摩那、沙彌尼單獨在隱蔽的地方坐著，也同樣犯波逸提。

【English Translation】 English version At that time, the Group-of-Six monks, having seen this, said to the other monks, 'We should be appointed as instructors for the bhikkhunis (Bhikkhunī, female monastic).' The monks said, 'As the Buddha has said, one must possess ten qualities to be an instructor, which you do not have. How can you ask to be appointed?' The Group-of-Six monks then said, 'The monks instruct the bhikkhunis for the sake of gain and offerings.' The monks criticized them in various ways and reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha (Saṃgha, monastic community) of monks and asked the Group-of-Six monks, 'Is this true?' They replied, 'It is true, Blessed One!' The Buddha, having criticized them in various ways, told the monks, 'Now I will establish a precept for the monks. From now on, this precept should be recited as follows: 'If a monk says, 'The monks instruct the bhikkhunis for the sake of gain and offerings,' it is a Pācittiya (Pācittiya, a minor offense).' If he says that they instruct the bhikkhunis (Bhikkhunī, female monastic), siksamana (Śiksamana, a female trainee), śrāmaṇera (Śrāmaṇera, male novice), or śrāmaṇerī (Śrāmaṇerī, female novice) for the sake of gain and offerings, it is a Duṣkṛta (Duṣkṛta, a minor offense). If he says that the monks practice the twelve dhūta (Dhūta, ascetic practices), meditate (Dhyāna, meditation), recite scriptures, and perform various meritorious deeds all for the sake of gain and offerings, each utterance is a Duṣkṛta. Śrāmaṇera, it is a Duṣkṛta (the end of the twenty-fourth precept). The Buddha was residing in Śrāvastī (Śrāvastī). At that time, some monks were sitting alone with bhikkhunis in secluded places, and as a result, they developed attachment, lost interest in the holy life, some even returned to lay life, and some became followers of other religions. Some laypeople, having seen this, criticized and scolded them, saying, 'These śrāmaṇas (Śrāmaṇa, renunciates) are sitting alone with bhikkhunis in secluded places, just like laypeople engaging in sexual activity! They eat the offerings of the faithful and yet do such things, lacking the conduct of śrāmaṇas and violating the rules of śrāmaṇas!' Some elder monks, having heard these words, criticized them in various ways and reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of monks and asked those monks, 'Is this true?' They replied, 'It is true, Blessed One!' The Buddha, having criticized them in various ways, told the monks, 'Now I will establish a precept for the monks. From now on, this precept should be recited as follows: 'If a monk sits alone with a bhikkhuni in a secluded place, it is a Pācittiya.' Sitting alone with a siksamana or śrāmaṇerī in a secluded place is also the same.

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沙彌，突吉羅。

若眾多比丘、比丘尼共坐；若諸難起，須與獨屏處坐，皆不犯(二十五竟)。

佛在舍衛城。爾時有一阿練若比丘，住阿練若處，初不親近一切道俗。彼比丘晨朝著衣持缽入村乞食，道逢二比丘尼；一比丘尼語一比丘尼言：「我今欲與此比丘相識，汝能同不？」答言：「甚善！」比丘既至，便為作禮，比丘默然，不與共語。二比丘尼復共議言：「今此比丘不欲道中與我相識，當共至其住處，禮拜問訊。」二比丘尼明朝，早往至比丘所，禮拜問訊；一禮、二禮皆不共語，至第三禮，乃言：「老壽！」二比丘尼禮竟而去。

彼比丘后復入村乞食，二比丘尼于巷中見，禮拜問訊，乃共語言。二比丘尼便以片衣段，及染色綖佈施比丘，比丘受之，白言：「大德疲極，至我住處小息，然後乞食。」即便往息。息已臨欲乞食，比丘尼復言：「此有菜醬，若得食已，可還此食。」比丘復受其語，得食持還，如是非一，或比丘乞食前還，待比丘尼；或比丘尼乞食前還，待比丘，遂至他家更相讚歎。

彼比丘后得一好衣，便生諂曲心，作是念：「我今當以此衣與彼比丘尼，彼必不受，我幸可得惠施之厚。」作是念已，先於諸比丘前贊彼比丘尼言：「某甲比丘尼，族姓出家，信心堅正，少欲知足

【現代漢語翻譯】 現代漢語譯本 沙彌（Śrāmaṇera，佛教術語，指已出家但尚未正式受比丘戒的男性修行者），犯突吉羅（Duṣkṛta，佛教術語，一種輕微的罪過）。 如果眾多比丘（Bhikṣu，佛教術語，指已受具足戒的男性出家人）、比丘尼（Bhikṣuṇī，佛教術語，指已受具足戒的女性出家人）共處一室；如果出現一些難以啟齒的事情，需要單獨在隱蔽的地方商議，這樣做都不算犯戒（以上二十五條戒律結束）。 佛陀住在舍衛城（Śrāvastī）。當時有一位阿練若（āraṇyaka，佛教術語，指住在遠離人煙的森林或曠野中的修行者）比丘，住在阿練若處，起初不與任何在家或出家的人親近。這位比丘早上穿好衣服，拿著缽（Bátra，佛教術語，出家人用以乞食的器皿）進入村莊乞食，在路上遇到兩位比丘尼；一位比丘尼對另一位比丘尼說：『我現在想和這位比丘認識一下，你願意一起嗎？』另一位回答說：『很好！』比丘走近后，她們便向他行禮，比丘沉默不語，沒有和她們說話。兩位比丘尼又一起商議說：『現在這位比丘不願意在路上和我們相識，我們應該一起去他的住處，向他禮拜問訊。』第二天早上，兩位比丘尼早早地來到比丘的住處，向他禮拜問訊；第一次、第二次行禮，比丘都沒有和她們說話，直到第三次行禮，才說了一句：『老壽！』兩位比丘尼行禮完畢后就離開了。 後來，這位比丘再次進入村莊乞食，兩位比丘尼在巷子里見到他，向他禮拜問訊，並和他交談。兩位比丘尼便將一些布片和染色的線佈施給比丘，比丘接受了，並對她們說：『大德（Bhante，佛教術語，對比丘的尊稱）們疲憊不堪，到我的住處休息一下，然後再去乞食吧。』她們就去了比丘的住處休息。休息完畢，臨近乞食的時候，比丘尼又說：『這裡有一些菜醬，如果吃完飯，可以還到這裡來吃。』比丘又接受了她們的建議，得到食物后帶回住處，像這樣不止一次，有時比丘在乞食前回到住處，等待比丘尼；有時比丘尼在乞食前回到住處，等待比丘，以至於到別人家互相讚歎對方。 後來，這位比丘得到一件好衣服，便生起了諂媚的心，心想：『我現在應該把這件衣服送給那位比丘尼，她一定不會接受，我或許可以得到豐厚的施捨。』這樣想著，他先在眾比丘面前讚歎那位比丘尼說：『某甲比丘尼，是名門望族出身，信心堅定純正，少欲知足（Alpecchata-santuṭṭha，佛教術語，指對物質慾望少，容易滿足）』

【English Translation】 English version Śrāmaṇera (Buddhist novice monk), a Duṣkṛta (a minor offense). If many Bhikṣus (fully ordained monks) and Bhikṣuṇīs (fully ordained nuns) are together; if there are difficult matters that need to be discussed privately in a secluded place, it is not an offense. (End of the twenty-five precepts). The Buddha was in Śrāvastī. At that time, there was an āraṇyaka (forest-dwelling) Bhikṣu, living in a secluded place, who initially did not associate with any lay or monastic people. This Bhikṣu, in the morning, put on his robes, carried his Bátra (alms bowl), and entered the village to beg for food. On the way, he met two Bhikṣuṇīs; one Bhikṣuṇī said to the other: 'I want to get to know this Bhikṣu, would you like to join me?' The other replied: 'Very well!' When the Bhikṣu approached, they bowed to him, but the Bhikṣu remained silent and did not speak to them. The two Bhikṣuṇīs then discussed together: 'Since this Bhikṣu does not want to get to know us on the road, we should go to his dwelling together and greet him with respect.' The next morning, the two Bhikṣuṇīs went early to the Bhikṣu's place, greeted him with respect; for the first and second bows, the Bhikṣu did not speak to them, but on the third bow, he said: 'Old age!' After the two Bhikṣuṇīs finished bowing, they left. Later, this Bhikṣu entered the village again to beg for food, and the two Bhikṣuṇīs saw him in the alley, greeted him with respect, and spoke with him. The two Bhikṣuṇīs then gave pieces of cloth and dyed thread to the Bhikṣu, which he accepted, and said to them: 'Bhantes (venerable ones), you are very tired, rest at my dwelling for a while, and then go begging for food.' So they went to the Bhikṣu's dwelling to rest. After resting, as they were about to go begging for food, the Bhikṣuṇī said: 'Here is some vegetable sauce, if you get food, you can come back here to eat it.' The Bhikṣu accepted their suggestion, obtained food, and brought it back to his dwelling. This happened more than once, sometimes the Bhikṣu returned to his dwelling before begging for food, waiting for the Bhikṣuṇī; sometimes the Bhikṣuṇī returned to her dwelling before begging for food, waiting for the Bhikṣu, so that they praised each other in other people's homes. Later, this Bhikṣu obtained a good robe and developed a flattering mind, thinking: 'I should give this robe to that Bhikṣuṇī, she will definitely not accept it, and I may be able to receive generous donations.' With this thought, he first praised that Bhikṣuṇī in front of the other Bhikṣus, saying: 'So-and-so Bhikṣuṇī, comes from a noble family, has firm and pure faith, is Alpecchata-santuṭṭha (content with little, easily satisfied).'

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。」諸比丘言：「夫出家者，應當如是！」贊已，持衣與彼比丘尼，比丘尼即便受之。失本所圖，心懷惱恨，還語諸比丘：「某比丘尼，信心淺薄，多欲無厭！」諸比丘言：「汝向說某，少欲知足。今何以故，復說如此？」具以上答。諸比丘種種呵責：「云何心不捨物，詐以施人，量其不受，虛望人感？」以事白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝豈不聞我讚歎舍物與人，然後得大功德耶？汝今云何心不捨物，而詐與人？」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與比丘尼衣，波逸提」

時諸比丘有親里比丘尼衣服、臥具，悉皆粗弊，疾病醫藥亦不能得。諸比丘作是念：「若世尊聽我與親里比丘尼衣物者，當無此苦。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘與親里比丘尼衣物。從今是戒應如是說：

「若比丘，與非親里比丘尼衣，波逸提。」

爾時舍衛城二部僧得已成衣，即共分之，或比丘得比丘尼所宜著，或比丘尼得比丘所宜著，欲共貿易而不敢。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘與比丘尼貿衣。從今是戒應如是說：

「若比丘，與非親里比丘尼衣，除

【現代漢語翻譯】 現代漢語譯本： 眾比丘說：『出家人，應當像這樣！』讚歎完畢，將衣服給予那位比丘尼，比丘尼隨即接受了。他失去了原本的打算，心中惱恨，回頭對眾比丘說：『某比丘尼，信心淺薄，貪得無厭！』眾比丘說：『你之前說某人，少欲知足。現在為什麼，又這樣說呢？』他將以上情況如實回答。眾比丘紛紛責備他：『為什麼心中不捨得財物，假裝施捨給別人，估量別人不會接受，虛假地希望別人感恩？』將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問那位比丘：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備他：『你難道沒聽我說過讚歎施捨財物給別人，然後才能得到大的功德嗎？你現在為什麼心中不捨得財物，卻假裝給予別人？』責備完畢，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，給予比丘尼衣服，犯波逸提（一種罪名）。』 當時，眾比丘有親戚比丘尼，她們的衣服、臥具，全都粗糙破舊，生病了醫藥也得不到。眾比丘這樣想：『如果世尊允許我們給予親戚比丘尼衣物，就不會有這種困苦了。』將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『現在允許眾比丘給予親戚比丘尼衣物。從今以後這條戒律應當這樣說： 『如果比丘，給予非親戚比丘尼衣服，犯波逸提。』 當時，舍衛城（古印度城市）的兩部僧團得到了已經做好的衣服，就一起分了，有的比丘得到了比丘尼應該穿的衣服，有的比丘尼得到了比丘應該穿的衣服，想要互相交換卻不敢。將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『現在允許眾比丘與比丘尼交換衣服。從今以後這條戒律應當這樣說： 『如果比丘，給予非親戚比丘尼衣服，除了

【English Translation】 English version: The monks said, 'A renunciant should be like this!' After praising him, they gave the robe to that Bhikkhuni (female monastic), and the Bhikkhuni immediately accepted it. He lost his original intention, felt resentful, and turned to the monks, saying, 'That Bhikkhuni (female monastic) has shallow faith and is insatiable!' The monks said, 'You previously said that so-and-so was content with little and knew satisfaction. Why do you now say such things?' He answered them in detail. The monks variously rebuked him, 'Why do you not relinquish the object in your heart, falsely pretend to give it to others, estimate that they will not accept it, and falsely hope for their gratitude?' They reported the matter to the Buddha. The Buddha gathered the Sangha (monastic community) of monks because of this matter and asked that monk, 'Is it true that you did this?' He replied, 'It is true, World-Honored One!' The Buddha variously rebuked him, 'Have you not heard me praise giving objects to others, after which one obtains great merit? Why do you now not relinquish the object in your heart, but falsely give it to others?' After rebuking him, he told the monks, 'Now I establish a precept for the monks. From now on, this precept should be stated as follows: 'If a Bhikkhu (male monastic) gives a robe to a Bhikkhuni (female monastic), it is a Pacittiya (an offense requiring confession).' At that time, the Bhikkhus (male monastics) had relatives who were Bhikkhunis (female monastics), whose robes and bedding were all coarse and worn, and they could not obtain medicine when they were sick. The Bhikkhus (male monastics) thought, 'If the World-Honored One allows us to give robes and objects to our relatives who are Bhikkhunis (female monastics), there would be no such suffering.' They reported this matter to the Buddha. The Buddha gathered the Sangha (monastic community) of monks because of this matter and told the monks, 'Now I allow the monks to give robes and objects to their relatives who are Bhikkhunis (female monastics). From now on, this precept should be stated as follows: 'If a Bhikkhu (male monastic) gives a robe to a Bhikkhuni (female monastic) who is not a relative, it is a Pacittiya (an offense requiring confession).' At that time, the Sangha (monastic community) of both orders in Savatthi (ancient Indian city) obtained ready-made robes and divided them together. Some Bhikkhus (male monastics) received robes suitable for Bhikkhunis (female monastics) to wear, and some Bhikkhunis (female monastics) received robes suitable for Bhikkhus (male monastics) to wear. They wanted to trade with each other but did not dare. They reported this matter to the Buddha. The Buddha gathered the Sangha (monastic community) of monks because of this matter and told the monks, 'Now I allow the monks to trade robes with the Bhikkhunis (female monastics). From now on, this precept should be stated as follows: 'If a Bhikkhu (male monastic) gives a robe to a Bhikkhuni (female monastic) who is not a relative, except'

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貿易，波逸提。」

若與破戒、邪見親里比丘尼衣，突吉羅；若與非親里式叉摩那、沙彌尼衣，突吉羅。

沙彌，突吉羅。

若為料理功業事，若為善說經法，或為多誦經戒與衣，皆不犯(二十六竟)。

佛在舍衛城。爾時有一少知識比丘尼得未成衣，不知自作，語諸比丘尼言：「我不知作衣，愿為作之。」諸比丘尼言：「姊妹！我多事，不得作。可往比丘眾中問，有憐愍心者必為汝作。」即往比丘眾中言：「我少知識，得此未成衣，不知自作，愿為我成。」諸比丘答亦如上。復詣長老優陀夷，白之如上。優陀夷言：「我能作耳！莫數數來催，隨我意作，當爲汝作。」答言：「隨長老意。」於是優陀夷取衣裁縫，經時不得，彼比丘尼來問：「大德！衣已成未？」優陀夷言：「先已有要，何故來催？」答言：「我來參問，不敢相催！」即還所住。

優陀夷於後以種種色綖，在中葉上繡作男女交會。時像成已，呼比丘尼還，即來取之，優陀夷語言：「未可舒視，亦莫示人。波阇波提比丘尼往詣佛所時，于都路頭，然後舒披。」彼比丘尼得衣持去，竟不舒視，亦不示人。波阇波提比丘尼至佛所時，乃于都路頭披，路人見之，無不撫掌大笑，共相語言：「此比丘尼乃能如是巧繡，作所欲像，自

【現代漢語翻譯】 現代漢語譯本：貿易，波逸提（一種戒律名稱）。

如果（比丘）將衣服給予破戒、持邪見的非親屬比丘尼，犯突吉羅（一種輕罪）；如果給予非親屬的式叉摩那（預備尼）、沙彌尼（小尼姑）衣服，犯突吉羅。

（給予）沙彌，犯突吉羅。

如果爲了處理工作事務，或者爲了善於講解經法，或者爲了多多誦讀經戒而給予衣服，都不算犯戒（第二十六條完）。

佛陀住在舍衛城。當時，有一位少有熟識的比丘尼得到了一件未完成的衣服，不知道如何自己製作，就對其他比丘尼說：『我不知道怎麼做衣服，希望你們能幫我做。』其他比丘尼說：『姐妹！我有很多事情要做，沒法幫你做。你可以去比丘僧團中問問，有慈悲心的人一定會幫你做。』於是她就去比丘僧團中說：『我少有熟識，得到這件未完成的衣服，不知道怎麼自己做，希望你們能幫我完成。』比丘們的回答也和上面一樣。她又去拜訪長老優陀夷（Udayin），像上面那樣說了。優陀夷說：『我能做！不要經常來催我，按照我的意願做，我會為你做的。』她回答說：『隨長老的意願。』於是優陀夷拿了衣服裁剪縫製，過了很久也沒做好，那位比丘尼來問：『大德！衣服做好了嗎？』優陀夷說：『我之前已經有約在先，為什麼來催我？』她回答說：『我只是來問問，不敢催您！』就回到了住處。

後來，優陀夷用各種顏色的絲線，在中葉上繡上了男女交合的圖案。圖案繡好后，他叫比丘尼來取衣服，她就來了。優陀夷對她說：『不要立刻打開看，也不要給別人看。等波阇波提（Prajapati）比丘尼去佛陀那裡的時候，在都路頭（Duroto，路口）再打開。』那位比丘尼拿到衣服后就走了，始終沒有打開看，也沒有給別人看。當波阇波提比丘尼到達佛陀所在的地方時，才在都路頭打開了衣服，路人看到后，無不拍手大笑，互相說道：『這位比丘尼竟然能如此巧妙地刺繡，做出這種圖案，自己'

【English Translation】 English version: 'Trade, Payattika (a type of precept).'

'If (a bhikkhu) gives a garment to a bhikkhuni who is immoral and holds wrong views, and is not a relative, it is a dukkaṭa (a minor offense); if he gives a garment to a sikkhamana (a novice nun), or a sāmaṇerī (a female novice) who is not a relative, it is a dukkaṭa.'

'To a sāmaṇera (a male novice), it is a dukkaṭa.'

'If it is for managing affairs, or for skillfully explaining the Dharma, or for reciting scriptures and precepts extensively, giving a garment is not an offense (end of the twenty-sixth).'

'The Buddha was residing in Śrāvastī (a major city in ancient India). At that time, a bhikkhuni with few acquaintances obtained an unfinished garment and, not knowing how to make it herself, said to the other bhikkhunis, 『I do not know how to make a garment; I wish you would make it for me.』 The bhikkhunis said, 『Sister, I have many things to do and cannot make it. You can go to the bhikkhu sangha (monastic community) and ask; those with compassionate hearts will surely make it for you.』 So she went to the bhikkhu sangha and said, 『I have few acquaintances and obtained this unfinished garment, and I do not know how to make it myself; I wish you would complete it for me.』 The bhikkhus』 response was the same as above. She then visited the elder Udayin (a disciple of the Buddha) and told him as above. Udayin said, 『I can make it! Do not come and urge me frequently; I will make it for you according to my wishes.』 She replied, 『As the elder wishes.』 So Udayin took the garment, cut and sewed it, but it was not finished after a long time. The bhikkhuni came and asked, 『Venerable, is the garment finished?』 Udayin said, 『I already had prior commitments; why do you come and urge me?』 She replied, 『I only came to inquire; I dare not urge you!』 and returned to her dwelling.'

'Later, Udayin embroidered a design of men and women engaging in intercourse on the central part of the garment with various colored threads. When the design was completed, he called the bhikkhuni to come and take it, and she came. Udayin said to her, 『Do not unfold it and look at it immediately, nor show it to anyone. When Prajapati (Buddha's foster mother) bhikkhuni goes to the Buddha, then unfold it at Duroto (a road crossing).』 The bhikkhuni took the garment and left, never unfolding it or showing it to anyone. When Prajapati bhikkhuni arrived at the place where the Buddha was, she unfolded the garment at Duroto. The people on the road saw it and all clapped and laughed, saying to each other, 『This bhikkhuni is so skilled at embroidery that she can make such a design; she'

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著衣上。」彼比丘尼甚大羞恥，即還所住。波阇波提比丘尼卷疊此衣，持到佛所，舒以白佛：「唯愿世尊視此所作！」佛為瞿曇彌說種種法已，遣還所住；以此事集比丘僧，問優陀夷：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！云何作此污辱人衣？」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，為比丘尼作衣，波逸提。」有諸比丘有親里比丘尼，衣服敗壞，乞得衣段，而不知作。諸比丘作是念：「若世尊聽我與親里比丘尼，作衣者，當無此苦。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘為親里比丘尼作衣。從今是戒應如是說：

「若比丘，與非親里比丘尼作衣，波逸提。」

比丘為非親里比丘尼取衣時，突吉羅；割截時、染時，皆波逸提；縫時，針針波逸提。余如與衣中說(二十七竟)。

佛在舍衛城。爾時諸比丘于摩竭提國，與諸比丘尼人間遊行，或一比丘與一比丘尼俱乃至眾多，或渡深水、或上高坂，更相見形，生染著心，不復樂修梵行，遂至反俗、或作外道。諸白衣見，便譏呵言：「此輩沙門如人將婦及淫女行！」種種譏呵，如上獨屏處坐中說。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「

【現代漢語翻譯】 現代漢語譯本：'穿上衣服。'那位比丘尼感到非常羞愧，立即返回住所。波阇波提（Pajapati，佛陀的姨母）比丘尼捲起這件衣服，帶到佛陀那裡，展開並稟告佛陀：'唯愿世尊看看這所作所為！'佛陀為瞿曇彌（Gotami，人名）說了種種佛法后，讓她返回住所；因為這件事召集了比丘僧團，問優陀夷（Udayi，人名）：'你真的做了這樣的事嗎？'回答說：'確實如此，世尊！'佛陀種種呵責：'你這愚癡的人！怎麼能做出這種玷污別人衣服的事情？'呵責完畢，告訴眾比丘：'現在為眾比丘制定戒律，從今以後這條戒律應該這樣說：' '如果比丘，為比丘尼做衣服，犯波逸提（Payantika，一種罪名）。'有些比丘有親戚關係的比丘尼，衣服破舊，乞討得到衣料，卻不知道如何製作。眾比丘心想：'如果世尊允許我們為親戚比丘尼做衣服，就不會有這種苦惱了。'因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：'現在允許眾比丘為親戚比丘尼做衣服。從今以後這條戒律應該這樣說：' '如果比丘，為非親戚比丘尼做衣服，犯波逸提（Payantika，一種罪名）。' 比丘為非親戚比丘尼取衣服時，犯突吉羅（Dukkata，一種輕罪）；裁剪時、染色時，都犯波逸提（Payantika，一種罪名）；縫紉時，每一針都犯波逸提（Payantika，一種罪名）。其餘的如同在『與衣』中說的那樣（第二十七條結束）。 佛陀在舍衛城（Savatthi，古印度城市）。當時，眾比丘在摩竭提國（Magadha，古印度王國），與眾比丘尼在人間，或者一個比丘與一個比丘尼一起，乃至與眾多比丘尼一起，或者渡過深水、或者登上高坡，互相看見對方的形體，產生染著之心，不再喜歡修行梵行，於是就還俗、或者成為外道。一些在家居士看見了，就譏諷呵斥說：'這些沙門就像人帶著妻子和出行一樣！'種種譏諷呵斥，如同上面『獨處靜坐』中所說的那樣。一些長老比丘聽見了，種種呵責，將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問眾比丘：

【English Translation】 English version: 'Put on your clothes.' That Bhikkhuni (Buddhist nun) felt greatly ashamed and immediately returned to her dwelling. Pajapati (Pajapati, Buddha's aunt) Bhikkhuni rolled up this robe, brought it to the Buddha, unfolded it, and reported to the Buddha: 'May the World Honored One look at what has been done!' After the Buddha spoke various Dharmas to Gotami (Gotami, a person's name), he sent her back to her dwelling; because of this matter, he assembled the Bhikkhu (Buddhist monk) Sangha (community) and asked Udayi (Udayi, a person's name): 'Did you really do such a thing?' He replied: 'Indeed, World Honored One!' The Buddha scolded him in various ways: 'You foolish person! How could you do such a thing as to defile another person's robe?' After scolding him, he told the Bhikkhus: 'Now I am establishing precepts for the Bhikkhus, from now on this precept should be stated as follows:' 'If a Bhikkhu makes a robe for a Bhikkhuni, it is a Payantika (Payantika, a type of offense).』 Some Bhikkhus have Bhikkhuni relatives whose robes are tattered, and they beg for pieces of cloth but do not know how to make them. The Bhikkhus thought: 'If the World Honored One allows us to make robes for our Bhikkhuni relatives, we would not have this suffering.' Therefore, they reported this matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the Bhikkhus: 'Now I allow the Bhikkhus to make robes for their Bhikkhuni relatives. From now on, this precept should be stated as follows:' 'If a Bhikkhu makes a robe for a Bhikkhuni who is not a relative, it is a Payantika (Payantika, a type of offense).' When a Bhikkhu takes cloth for a Bhikkhuni who is not a relative, it is a Dukkata (Dukkata, a minor offense); when cutting it, when dyeing it, it is all Payantika (Payantika, a type of offense); when sewing it, each stitch is a Payantika (Payantika, a type of offense). The rest is as said in 'Giving Robes' (end of the twenty-seventh). The Buddha was in Savatthi (Savatthi, an ancient Indian city). At that time, the Bhikkhus in Magadha (Magadha, an ancient Indian kingdom) were ** with the Bhikkhunis in the human realm, or one Bhikkhu was with one Bhikkhuni, or even with many Bhikkhunis, or crossing deep waters, or climbing high slopes, seeing each other's forms, generating attachment in their minds, no longer enjoying practicing Brahma-conduct, and thus returning to lay life or becoming outsiders. Some laypeople saw this and ridiculed and scolded them, saying: 'These Shramanas (wandering ascetics) are like people taking their wives and ** on a journey!' Various ridicules and scoldings, as mentioned above in 'Sitting Alone in Seclusion.' Some elder Bhikkhus heard this, scolded them in various ways, and reported this matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Bhikkhus:

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汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與比丘尼共道行，波逸提。」有諸比丘與眾多伴共道行，見諸比丘尼亦行此路，便作是念：「我等將無犯波逸提？」以是白佛。佛以是事集比丘僧，告諸比丘：「若先不共期，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，與比丘尼先期共道行，波逸提。」

有諸比丘與比丘尼先期共道行，后不敢去，或兩相避；以先期致疑，以是白佛。佛以是事集比丘僧，告諸比丘：「若先與比丘尼期共道行，若不去，若兩相避，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，與比丘尼先期共道行，從此聚落到彼聚落，波逸提。」

爾時有一比丘尼，于險路中見一比丘，呼言：「大德速來！共同道去！」彼比丘便往語言：「姊妹！佛制不聽與比丘尼共道行。」比丘尼言：「此路險難，而我女弱，依怙大德爾乃得過。」答之如前，比丘便去。比丘尼於後為賊剝脫，裸形大喚言：「賊剝我！賊剝我！」彼比丘遙聞，到所住處向諸比丘說。諸比丘將至佛所，以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘若險難處，有疑畏處，與比丘尼共道行。從今是戒應如是說

【現代漢語翻譯】 現代漢語譯本： 『你確實是這樣做的嗎？』回答說：『確實是這樣，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘與比丘尼一同行走，犯波逸提（Pācittiya，一種輕罪）。』有些比丘與眾多同伴一同行走，看見一些比丘尼也走這條路，便這樣想：『我們難道會犯波逸提嗎？』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果事先沒有約定，（一同行走）犯波逸提，沒有這樣的情況。從今以後這條戒律應當這樣說： 『如果比丘與比丘尼事先約定一同行走，犯波逸提。』 有些比丘與比丘尼事先約定一同行走，後來不敢去，或者雙方互相迴避；因為事先約定而產生疑慮，因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果事先與比丘尼約定一同行走，如果（比丘）不去，或者雙方互相迴避，犯波逸提，沒有這樣的情況。從今以後這條戒律應當這樣說： 『如果比丘與比丘尼事先約定一同行走，從這個村落到那個村落，犯波逸提。』 當時有一位比丘尼，在危險的道路中看見一位比丘，呼喊說：『大德（Bhante，對僧侶的尊稱）快來！一同走吧！』那位比丘便前去說：『姊妹！佛陀制定不準許與比丘尼一同行走。』比丘尼說：『這條路危險艱難，而我女子柔弱，依靠大德才能通過。』（比丘）像之前那樣回答她，比丘便離開了。比丘尼之後被盜賊剝光衣服，裸體大喊說：『盜賊剝了我的衣服！盜賊剝了我的衣服！』那位比丘遠遠聽到，到達她所住的地方，向眾比丘說了這件事。眾比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『現在允許眾比丘，如果在危險的地方，有疑慮畏懼的地方，與比丘尼一同行走。從今以後這條戒律應當這樣說：

【English Translation】 English version: 『Is that really what you did?』 He replied, 『Yes, Venerable One!』 After the Buddha had rebuked him in various ways, he addressed the bhikkhus: 『Now I will formulate a training rule for the bhikkhus. From now on, this training rule should be recited thus: 『If a bhikkhu travels on the road together with a bhikkhuni, there is an offense of expiation (Pācittiya).』 Some bhikkhus were traveling on the road with a large group of companions, and they saw some bhikkhunis also traveling on that road. They thought, 『Are we perhaps committing an offense of expiation?』 They reported this to the Buddha. Because of this matter, the Buddha convened the Sangha of bhikkhus and addressed them: 『If there was no prior arrangement, there is no offense of expiation. From now on, this training rule should be recited thus: 『If a bhikkhu travels on the road together with a bhikkhuni after making a prior arrangement, there is an offense of expiation.』 Some bhikkhus made a prior arrangement to travel on the road together with a bhikkhuni, but later they were afraid to go, or they avoided each other. Because of the prior arrangement, they had doubts, so they reported this to the Buddha. Because of this matter, the Buddha convened the Sangha of bhikkhus and addressed them: 『If a bhikkhu made a prior arrangement to travel on the road together with a bhikkhuni, if he does not go, or if they avoid each other, there is no offense of expiation. From now on, this training rule should be recited thus: 『If a bhikkhu travels on the road together with a bhikkhuni after making a prior arrangement, from this village to that village, there is an offense of expiation.』 At that time, a certain bhikkhuni saw a bhikkhu on a dangerous road and called out, 『Venerable Sir (Bhante), come quickly! Let us travel together!』 The bhikkhu went to her and said, 『Sister! The Buddha has laid down a rule forbidding traveling on the road together with a bhikkhuni.』 The bhikkhuni said, 『This road is dangerous and difficult, and I am a weak woman. I can only get through by relying on the Venerable Sir.』 The bhikkhu replied as before, and then left. Later, the bhikkhuni was stripped naked by thieves, and she cried out loudly, 『Thieves have stripped me! Thieves have stripped me!』 The bhikkhu heard her from afar, and when he arrived at her dwelling place, he told the bhikkhus about this. The bhikkhus brought the matter to the Buddha. Because of this matter, the Buddha convened the Sangha of bhikkhus and addressed them: 『Now I allow bhikkhus to travel on the road together with bhikkhunis in dangerous places, in places where there is doubt and fear. From now on, this training rule should be recited thus:

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：

「若比丘，與比丘尼先期共道行，從此聚落到彼聚落，除因緣，波逸提。因緣者：若多伴，有疑畏處，是名因緣。」

若比丘與比丘尼先期共道行，無聚落處半由旬，波逸提；若與式叉摩那、沙彌尼，先期共道行亦如是。

沙彌，突吉羅(二十八竟)。

佛在舍衛城。爾時諸比丘于摩竭提國，與諸比丘尼共舡遊行，或一比丘與一比丘尼共舡乃至眾多，上下舡時，相見形體，白衣譏呵。諸長老比丘聞，乃至佛告諸比丘，皆如上共道行中說。「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與比丘尼先期共舡行，波逸提。」

有一比丘尼在阿夷羅河邊，待舡欲渡。後有一比丘來，比丘尼語言：「大德！此間險難，可共俱渡。」比丘答言：「佛制不聽我等與比丘尼共載一舡。」舡師復言：「但俱上舡，各在一頭。」比丘不聽。比丘尼言：「若不得者，大德先渡。」比丘即在前渡，舡未到岸，比丘尼被剝赤肉。舡師見之，便譏呵言：「汝等同共出家，不能相護，況于餘人！無沙門行，破沙門法！」

彼比丘還到僧坊，向諸比丘說。諸比丘將到佛所，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！云何舍比丘尼

【現代漢語翻譯】 現代漢語譯本： 『如果比丘與比丘尼事先約定一同行走，從這個村落到那個村落，除非有特殊原因，否則犯波逸提罪（一種輕罪）。特殊原因是指：如果有很多同伴，或者有令人疑懼的地方，這可以稱為特殊原因。』 如果比丘與比丘尼事先約定一同行走，在沒有村落的地方超過半由旬（古代印度長度單位），犯波逸提罪；如果與式叉摩那（見習女僧）、沙彌尼（小女尼）事先約定一同行走，也是如此。 沙彌（小沙彌），犯突吉羅（一種輕罪）。（第二十八條戒律結束） 佛陀在舍衛城。當時，摩竭提國（古印度國名）的比丘們與比丘尼一同乘船，或者一個比丘與一個比丘尼同船，甚至多個比丘與多個比丘尼同船，上下船時，（男女）身體互相接觸，受到俗人的譏諷。各位長老比丘聽到后，乃至佛陀告訴各位比丘，都如上面一同行走的戒律中所說。『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘與比丘尼事先約定一同乘船，犯波逸提罪。』 有一位比丘尼在阿夷羅河（Ajira River）邊，等待船隻想要渡河。後來有一位比丘來了，比丘尼對比丘說：『大德！這裡很危險，可以一起渡河。』比丘回答說：『佛陀制定戒律不允許我們與比丘尼同乘一條船。』船伕又說：『只要一起上船，各在船的一頭就行了。』比丘不同意。比丘尼說：『如果不行的話，大德您先渡河吧。』比丘就在前面先渡河，船還沒有到岸，比丘尼就被剝光了衣服，露出赤裸的身體。船伕看到后，就譏諷說：『你們同樣是出家人，不能互相保護，更何況是其他人！沒有沙門（出家人）的行為，破壞沙門（出家人）的法規！』 那位比丘回到僧房，向各位比丘說了這件事。各位比丘將他帶到佛陀那裡，把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，問那位比丘：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責：『你這個愚癡的人！怎麼能捨棄比丘尼

【English Translation】 English version: 'If a Bhikkhu (Buddhist monk) arranges beforehand to travel on the road with a Bhikkhuni (Buddhist nun) from one village to another, except for a valid reason, it is a Pacittiya (an offense entailing confession). A valid reason is: if there are many companions, or if there is a place causing fear or suspicion, this is called a valid reason.' If a Bhikkhu arranges beforehand to travel on the road with a Bhikkhuni in a place without villages for half a Yojana (ancient Indian unit of distance), it is a Pacittiya; if it is with a Sikkhamana (female novice undergoing training) or a Samaneri (female novice), it is the same. A Samanera (male novice) commits a Dukkata (an offense). (The 28th precept ends) The Buddha was in Savatthi (ancient Indian city). At that time, the Bhikkhus in Magadha (ancient Indian kingdom) were traveling on boats together with Bhikkhunis, or one Bhikkhu was on a boat with one Bhikkhuni, or even many Bhikkhus with many Bhikkhunis. When getting on and off the boat, their bodies touched each other, and they were criticized by laypeople. The elder Bhikkhus heard about this, and then the Buddha told the Bhikkhus, just as it was said in the above precept about traveling on the road together. 'Now I establish a precept for the Bhikkhus, from now on this precept should be stated as follows:' 'If a Bhikkhu arranges beforehand to travel on a boat with a Bhikkhuni, it is a Pacittiya.' There was a Bhikkhuni by the Ajira River (Ajira River), waiting for a boat to cross. Later, a Bhikkhu came, and the Bhikkhuni said to the Bhikkhu: 'Venerable Sir! This place is dangerous, we can cross together.' The Bhikkhu replied: 'The Buddha has established a rule not allowing us to travel on the same boat with a Bhikkhuni.' The boatman also said: 'Just get on the boat together, each at one end.' The Bhikkhu did not agree. The Bhikkhuni said: 'If that is not possible, Venerable Sir, you cross first.' The Bhikkhu then crossed first, and before the boat reached the shore, the Bhikkhuni was stripped naked. The boatman saw this and criticized them, saying: 'You are both renunciates, unable to protect each other, let alone others! You have no behavior of a Samana (ascetic), destroying the Dharma (teachings) of a Samana!' That Bhikkhu returned to the monastery and told the other Bhikkhus about this. The Bhikkhus brought him to the Buddha and reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (community) because of this matter and asked that Bhikkhu: 'Did you really do such a thing?' He replied: 'Indeed, World Honored One!' The Buddha scolded him in various ways: 'You foolish man! How could you abandon the Bhikkhuni

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，使賊剝脫？」呵已告諸比丘：「從今是戒應如是說：

「若比丘，與比丘尼先期共舡行，若上水、若下水，除直渡，波逸提。」余如共道行中說(二十九竟)。

佛在王舍城。爾時難陀、跋陀食比丘尼所讚歎食，諸比丘見種種呵責。

時舍利弗、目犍連遊行人間，到王舍城；有一居士聞二人來，便出迎之，頭面禮足，卻坐一面；為說妙法，示教利喜；居士即請明日作客比丘食，默然受之。居士即還其家，辦種種飲食，敷好坐具。舍利弗、目犍連至時著衣持缽往到其舍。舍利弗在前欲入，偷罹難陀比丘尼先在此家，聞其語聲即住不入。彼比丘尼見辦種種飲食，敷好坐具，問言：「為欲請王？為是婚姻？」答言：「今不請王，亦非婚姻，欲供養尊者舍利弗、大目揵連耳！」比丘尼言：「云何不請大龍，而供養此小德比丘？」居士問言：「誰是大龍！」答言：「六群比丘！」又言：「若欲請族姓出家，行頭陀、四念處乃至八聖道分，須陀洹乃至阿羅漢比丘；欲求好婿、好兒、生天、解脫、現世富貴，當供養六群比丘。」如是讚歎已，默然而住。舍利弗、目犍連然後乃入，彼比丘尼前問訊言：「善哉，尊者！可就此坐。」復語居士言：「善哉，居士！汝今大得福利，請如是大龍比丘。」居士便呵言：「汝

【現代漢語翻譯】 現代漢語譯本：'被盜賊剝奪嗎？' 佛陀已經告訴眾比丘：'從今以後，這條戒律應該這樣說：' '如果比丘與比丘尼事先約定一同乘船，無論是上行還是下行，除非是直接橫渡，否則犯波逸提。' 其餘的如同共同道路行走中所說。（第二十九條完）'

佛陀在王舍城。當時，難陀（Nanda，人名）、跋陀（B跋陀，人名）等比丘尼讚歎的食物，眾比丘見到后紛紛呵責。

當時，舍利弗（Sariputta，智慧第一的佛陀十大弟子之一）、目犍連（Moggallana，神通第一的佛陀十大弟子之一）在人間游化，來到王舍城；有一位居士聽到他們二人到來，便出門迎接，以頭面禮拜他們的雙足，然後退坐在一旁；為他說微妙的佛法，開示教導，使他歡喜；居士隨即邀請他們明日到家中接受比丘的供養，他們默然應允。居士回到家中，準備各種飲食，鋪設好的座位。舍利弗、目犍連到時穿好衣服，拿著缽前往居士的家。舍利弗走在前面想要進入，偷蘭難陀（Thullananda，比丘尼名）比丘尼事先在這家，聽到他們的聲音就停住不進入。那位比丘尼見到準備了各種飲食，鋪設好的座位，問道：'是想要請國王嗎？還是爲了婚事？' 回答說：'現在不請國王，也不是爲了婚事，是想要供養尊者舍利弗、大目犍連罷了！' 比丘尼說：'為什麼不請大龍，而供養這些小德比丘呢？' 居士問道：'誰是大龍？' 回答說：'六群比丘（The Group of Six monks，指六個行為不端的比丘）！' 又說：'如果想要請族姓出家，修行頭陀行（dhuta，苦行）、四念處（Four Foundations of Mindfulness）、乃至八聖道分（Noble Eightfold Path），須陀洹（Sotapanna，入流果）乃至阿羅漢（Arahat，無學）的比丘；想要尋求好女婿、好兒子，生天、解脫、現世富貴，應當供養六群比丘。' 這樣讚歎完畢后，默默地住在一旁。舍利弗、目犍連然後才進入，那位比丘尼上前問訊說：'善哉，尊者！可以坐在這裡。' 又對居士說：'善哉，居士！你現在真是得到大的福利，請了這樣的大龍比丘。' 居士便呵斥說：'你'

【English Translation】 English version: 'Are [they] being stripped by thieves?' The Buddha had already told the bhikkhus: 'From now on, this precept should be stated as follows:' 'If a bhikkhu travels on a boat with a bhikkhuni, having made prior arrangements, whether upstream or downstream, except for directly crossing, it is a pacittiya.' The rest is as described in the section on traveling together on a road. (End of the twenty-ninth)'

The Buddha was in Rajagaha (Wangshe City). At that time, Nanda (Nanda, a name) and Bhadda (Bhadda, a name) praised the food of the bhikkhunis, and the bhikkhus, upon seeing it, criticized them in various ways.

At that time, Sariputta (Sariputta, one of the Buddha's ten great disciples, foremost in wisdom) and Moggallana (Moggallana, one of the Buddha's ten great disciples, foremost in psychic powers) were wandering in the human realm and arrived at Rajagaha; a householder, hearing of their arrival, went out to greet them, bowed his head to their feet, and sat down to one side; he spoke the wonderful Dharma for them, instructing, teaching, and delighting them; the householder then invited them to his home for a bhikkhu meal the next day, and they silently accepted. The householder returned to his home, prepared various foods, and laid out good seating. Sariputta and Moggallana, when the time came, put on their robes and carried their bowls to his house. Sariputta, in front, was about to enter, but Thullananda (Thullananda, a bhikkhuni's name) bhikkhuni, who was already at this house, heard their voices and stopped, not entering. That bhikkhuni, seeing the various foods prepared and the good seating laid out, asked, 'Are you intending to invite the king? Or is it for a wedding?' He replied, 'We are not inviting the king, nor is it for a wedding; we merely wish to offer to the venerable Sariputta and Maha Moggallana!' The bhikkhuni said, 'Why not invite the great dragons, and instead offer to these bhikkhus of little virtue?' The householder asked, 'Who are the great dragons?' She replied, 'The Group of Six bhikkhus (The Group of Six monks, referring to six monks with misconduct)!' She also said, 'If you wish to invite those of noble lineage who have left home, practice the dhuta (dhuta, ascetic practices), the Four Foundations of Mindfulness (Four Foundations of Mindfulness), and even the Noble Eightfold Path (Noble Eightfold Path), bhikkhus who are Sotapannas (Sotapanna, stream-enterer) or even Arahats (Arahat, liberated one); if you seek a good son-in-law, a good son, rebirth in heaven, liberation, and worldly wealth, you should offer to the Group of Six bhikkhus.' Having praised them in this way, she remained silent. Sariputta and Moggallana then entered, and that bhikkhuni went forward to greet them, saying, 'Excellent, Venerables! Please take a seat here.' She then said to the householder, 'Excellent, householder! You have now gained great merit, inviting such great dragon bhikkhus.' The householder then scolded her, saying, 'You'

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向言小德，今言大龍，作此反覆，如何無恥？從今已去，莫入我家！我亦不復供養于汝！」於是居士手自下食，食竟行水，取小床於二比丘前坐。為說妙法已，從坐起去，還向佛所。佛遙見便語言：「善來，舍利弗、目犍連！從何處食客比丘食？」答言：「世尊！向到一居士家，有一比丘尼或見名為小德，或見名為大龍。」佛問：「所說何等？」具以事答。佛以是事集比丘僧，問六群比丘：「汝等實食比丘尼讚歎食不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，食比丘尼讚歎食，波逸提。」

有諸比丘尼于屏處讚歎比丘食，后乃知便生慚愧：「我將無犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若不知比丘尼讚歎得食，食犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，知比丘尼讚歎得食食，波逸提。」

爾時有一家請五百比丘食，其家先所供養比丘尼，作是言：「與諸比丘食，莫使失時！」諸比丘聞，便生慚愧，不敢復食，還以白佛。佛以是事集比丘僧，告諸比丘：「若比丘尼先不讚嘆，臨食時作是語：『好與諸比丘食，比丘食此食。』犯波逸提者，無有是處。從今是戒應如是說：

「若比丘

【現代漢語翻譯】 現代漢語譯本：居士說道：『之前稱你為小德（Xiao De，比丘尼的名字），現在又稱你為大龍（Da Long，比丘尼的名字），如此反覆無常，這是為何？從今以後，不要再進入我的家門！我也不會再供養你們！』於是居士親自準備食物，用完餐后清洗餐具，然後在兩位比丘面前放了一張小床坐下。為他們宣講了精妙的佛法后，便從座位上起身離開，回到佛陀所在之處。佛陀遠遠地看見他，便說道：『善來，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）！你們從哪裡吃了由信徒供養的比丘的食物回來？』他們回答說：『世尊！我們剛才去了一位居士的家，那裡有一位比丘尼，有時被稱為小德，有時被稱為大龍。』佛陀問道：『她說了些什麼？』他們便將事情的經過詳細地稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的吃了由比丘尼讚歎而得來的食物嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責了他們之後，告訴眾比丘：『現在我為眾比丘制定戒律，從今以後，這條戒律應當這樣說： 『如果比丘，吃了由比丘尼讚歎而得來的食物，犯波逸提（Payattika，一種較輕的罪名）。』 有些比丘尼在隱蔽的地方讚歎比丘的食物，事後才知道，便感到慚愧：『我難道不是已經犯了波逸提罪了嗎？』因此將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『如果不知道是比丘尼讚歎而得來的食物，吃了而犯波逸提罪，這是不可能的。從今以後，這條戒律應當這樣說：』 『如果比丘，知道是由比丘尼讚歎而得來的食物而吃了，犯波逸提。』 當時，有一戶人家邀請五百位比丘用餐，這戶人家先前供養的比丘尼說道：『給眾比丘食物時，不要讓他們錯過時間！』眾比丘聽了，便感到慚愧，不敢再吃，於是將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『如果比丘尼事先沒有讚歎，只是在臨近用餐時說：『好好地給眾比丘食物，比丘們吃這些食物吧。』吃了而犯波逸提罪，這是不可能的。從今以後，這條戒律應當這樣說：』 『如果比丘

【English Translation】 English version: The layman said, 'Before, I called you Xiao De (Xiao De, the name of a Bhikkhuni), but now I call you Da Long (Da Long, the name of a Bhikkhuni). Why are you so inconsistent? From now on, do not enter my house again! I will no longer offer you alms!' Then the layman personally prepared the food, cleaned the dishes after the meal, and sat down on a small bed in front of the two Bhikkhus. After explaining the wonderful Dharma to them, he got up from his seat and left, returning to where the Buddha was. The Buddha saw him from afar and said, 'Welcome, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers)! From where have you returned after eating the food offered to the Bhikkhus by a devotee?' They replied, 'Venerable One! We just went to the house of a layman, where there is a Bhikkhuni who is sometimes called Xiao De and sometimes called Da Long.' The Buddha asked, 'What did she say?' They then reported the details of the matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha and asked the group of six Bhikkhus, 'Did you really eat the food obtained through the praise of the Bhikkhuni?' They replied, 'Indeed, Venerable One!' After the Buddha had scolded them in various ways, he told the Bhikkhus, 'Now I am establishing a precept for the Bhikkhus. From now on, this precept should be stated as follows: 'If a Bhikkhu eats food obtained through the praise of a Bhikkhuni, it is a Payattika (Payattika, a minor offense).' Some Bhikkhunis praised the food of the Bhikkhus in a secluded place, and later, upon realizing this, felt ashamed: 'Have I not committed a Payattika offense?' Therefore, they reported this matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha and told the Bhikkhus, 'If one does not know that the food was obtained through the praise of a Bhikkhuni, it is impossible to commit a Payattika offense by eating it. From now on, this precept should be stated as follows:' 'If a Bhikkhu knowingly eats food obtained through the praise of a Bhikkhuni, it is a Payattika.' At that time, a family invited five hundred Bhikkhus for a meal. The Bhikkhuni who had previously been supported by this family said, 'When giving food to the Bhikkhus, do not let them miss the time!' Upon hearing this, the Bhikkhus felt ashamed and dared not eat any more, so they reported the matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha and told the Bhikkhus, 'If the Bhikkhuni did not praise beforehand, but only said near mealtime, 'Give the Bhikkhus food well, let the Bhikkhus eat this food,' it is impossible to commit a Payattika offense by eating it. From now on, this precept should be stated as follows:' 'If a Bhikkhu

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，知比丘尼讚歎因緣得食食，除檀越先發心作，波逸提。」

讚歎者：讚歎得過人法。

若式叉摩那、沙彌、沙彌尼，比丘讚歎因緣得食食，突吉羅。

沙彌，突吉羅(三十竟)。

佛在王舍城。時有一大臣常供養佛及比丘僧。有一貧人見，作是念：「今此大臣得大善利，乃能如此供佛及僧，若我有物亦當如是。」復作是念：「我今無物，正當傭賃以用供養。」即便客作，日食一食，留一食分。主人問言：「汝何以留一食分？」答言：「我且留之，后當並取。」如是經時，知所得已足，語主人言：「可盡以作直，為我辦種種食具。」主人問言：「汝今貧窮，云何盡以作直，頓辦種種飲食之具？」答言：「我見王舍大臣，常請佛及僧種種供養。我作是愿，亦當如是。是以客作欲遂此意。今計作直足一供養，所以於今頓辦食具。」主人聞之生希有心：「如是貧人苦身傭賃，得少財物尚用供養，況我財富？」發心之頃，飲食已具，而不能為，即雇數倍，使其任意辦眾甘美。於時作人，即持財物來詣佛所，供辦極世殊味飲食。緣其意至，鬼神來助，倏忽之頃，自然都辦。正遇節日多饒供養，眾人競來請就家食。諸比丘共相語言：「今日貧人竭力作會，人人皆當爲之稍食。」雖相誨語，所食極少，而請

【現代漢語翻譯】 現代漢語譯本：如果比丘尼因為讚歎（誇獎）而獲得食物，除非是檀越（施主）事先發心要做，否則就犯波逸提（一種戒律）。

讚歎：指讚歎獲得超過常人的能力或境界。

如果式叉摩那（見習女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），比丘因為讚歎的緣故獲得食物，犯突吉羅（一種輕罪）。

沙彌，犯突吉羅。（三十條戒律結束）

佛陀在王舍城的時候。當時有一位大臣經常供養佛陀和比丘僧團。有一個窮人看見了，心想：『現在這位大臣獲得了很大的善報，才能這樣供養佛陀和僧團，如果我有什麼東西，也應當這樣做。』他又想：『我現在什麼都沒有，只能靠做僱工來籌集供養的費用。』於是他就去打工，每天只吃一份食物，留下一份食物的錢。主人問他說：『你為什麼要留下一份食物的錢？』他回答說：『我暫時留著，以後一起拿。』這樣經過一段時間，知道所得的錢已經足夠了，就對主人說：『可以把所有的工錢都給我，為我準備各種食物。』主人問他說：『你現在很貧窮，怎麼能把所有的工錢都用掉，一下子準備各種飲食呢？』他回答說：『我看見王舍城的大臣，經常請佛陀和僧團做各種供養。我發願也要這樣做。所以才做僱工，想要實現這個願望。現在計算工錢足夠做一次供養，所以今天一下子準備食物。』主人聽了，生起稀有的心：『像這樣貧窮的人，辛辛苦苦地做僱工，得到少許的財物尚且用來供養，何況我這麼富有呢？』在他發心的瞬間，飲食已經準備好了，但是他自己卻不能做，就僱傭了數倍的人手，讓他們隨意準備各種美味佳餚。當時，這個做工的人，就拿著財物來到佛陀那裡，供辦了極其精美的飲食。因為他的心意真誠，鬼神都來幫助他，轉眼之間，自然都準備好了。正趕上節日，有很多供養，眾人爭相邀請佛陀到自己家吃飯。各位比丘互相說道：『今天這個窮人竭盡全力做供養，人人都要為他稍微吃一點。』雖然互相勸說，但吃的極少，而邀請

【English Translation】 English version: If a Bhikkhuni obtains food through praising (flattering), unless the donor (Dānapati) had initially intended to give, she commits a Pācittiya (an offense requiring confession).

Praising: Refers to praising and obtaining superhuman abilities or states.

If a Sikkhamānā (female trainee), a Sāmaṇera (novice monk), or a Sāmaṇerī (novice nun), a Bhikkhu obtains food through praising, he commits a Dukkata (a minor offense).

A Sāmaṇera commits a Dukkata. (End of the thirtieth precept)

The Buddha was in Rājagṛha (Royal City). At that time, a high-ranking minister regularly offered food to the Buddha and the Sangha (monastic community). A poor man saw this and thought: 'Now this minister obtains great merit, being able to offer food to the Buddha and the Sangha in this way. If I had something, I would also do the same.' He further thought: 'I have nothing now, I can only work as a hired laborer to raise funds for offerings.' So he went to work, eating only one portion of food a day, saving the cost of one portion. The employer asked him: 'Why do you save the cost of one portion of food?' He replied: 'I will save it for now, and take it all together later.' After some time, knowing that he had earned enough, he said to the employer: 'Please give me all the wages, and prepare various food items for me.' The employer asked him: 'You are poor now, how can you use all the wages to prepare various kinds of food all at once?' He replied: 'I saw the minister of Rājagṛha, who regularly invites the Buddha and the Sangha to various offerings. I made a vow to do the same. That is why I am working as a hired laborer, wanting to fulfill this wish. Now I calculate that the wages are enough for one offering, so I am preparing the food items all at once today.' The employer, upon hearing this, developed a rare and wonderful mind: 'Even such a poor person, working hard as a hired laborer, uses the little wealth he obtains for offerings, how much more should I, who am so wealthy?' In the moment he made this resolution, the food was already prepared, but he himself could not do it, so he hired several times the number of people, allowing them to freely prepare all kinds of delicious delicacies. At that time, this worker took the money and came to the Buddha, offering extremely exquisite food. Because his intention was sincere, the spirits came to help him, and in an instant, everything was naturally prepared. It happened to be a festival day with many offerings, and people were competing to invite the Buddha to their homes for meals. The Bhikkhus said to each other: 'Today this poor man is making an offering with all his might, everyone should eat a little for his sake.' Although they advised each other, they ate very little, and the invitations

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處多遂至飽滿。

時彼貧人食具已辦，唱言時到。於是諸比丘皆集就坐，唯佛住房。時彼貧人，手自斟酌，歡喜下食，比丘雖受所食甚少。貧人作是念：「諸比丘為是愍我貧窮，恐食不足？為是食惡不可進啖？」即以問之。諸比丘中少慚愧者答言：「恐汝食少，故於余家處處先食。」貧人恨言：「云何先受我請，而余家食？我本肆力，期盡供養！今諸大德，雖不能啖，愿隨意持去，勿令有餘。」諸比丘聞已，便復強食，然猶不盡所供之半。眾僧食訖，貧人復作是念：「我強勸僧食，故當不得罪耶？」以是白佛。佛言：「善哉，貧士！汝能見人作福，傭力慕及。雖受人身，生天因緣皆已具足。從汝發心欲供養佛及僧已來，隨事皆得無量功德，正使眾僧不食一粒，于汝功德無不具足。汝今當復得現世報。」貧人聞已，歡喜踴躍。佛更為說種種妙法，即于坐上遠塵離垢，得法眼凈。彼見法已，受三自歸，奉持五戒，從坐起，頭面禮足，右繞而退。

爾時有五百賈客從優禪那國來，道路迥絕，絕糧三日，前遣馬使募求熟食，遍語人言：「我等五百賈客，從優禪那國來，絕糧三日，故先遣我求諸熟食。若有熟者，不計價直！」城中人言：「此間無有，唯一貧人于僧坊設會，大有餘長。汝往求之，必得無疑。」於是彼

【現代漢語翻譯】 現代漢語譯本： 處處都顯得飽滿。

當時，那個窮人已經準備好了食物，並宣告時間已到。於是，眾比丘都聚集就坐，只有佛陀住在自己的房間里。那個窮人親手斟酌，歡喜地開始供食，但比丘們接受的食物卻很少。窮人心中想：『這些比丘是因為憐憫我貧窮，擔心食物不夠嗎？還是因為食物不好吃，難以入口？』於是就問了他們。比丘中少數不感到慚愧的人回答說：『恐怕你的食物不夠，所以我們在其他人家裡先吃了一些。』窮人懊惱地說：『為什麼先接受我的邀請，又去其他人家裡吃東西呢？我本來盡力，希望能夠完全供養！現在各位大德，即使不能吃完，也希望隨意拿走，不要剩下。』比丘們聽了，便又勉強吃了一些，但仍然沒有吃完所供養的一半。眾僧吃完后，窮人又想：『我強勸僧眾吃東西，這樣會不會有罪過呢？』於是將此事稟告佛陀。佛陀說：『好啊，善哉，貧士！你能夠看到別人行善，努力效仿。雖然受人身，但生天的因緣都已經具備。自從你發心想要供養佛和僧眾以來，無論做什麼事都得到無量的功德，即使眾僧不吃一粒米，你的功德也完全具足。你現在還會得到現世的福報。』窮人聽了，歡喜踴躍。佛陀又為他說了種種微妙的佛法，他當即在座位上遠離塵垢，得到了清凈的法眼。他見到真理后，接受了三皈依，奉持五戒，從座位上起身，頭面頂禮佛足，右繞佛後退下。

當時，有五百個商人從優禪那國（Ujjain，古印度城市）來，道路遙遠險阻，斷糧三天。他們先派馬使去尋找熟食，到處對人說：『我們五百個商人，從優禪那國（Ujjain，古印度城市）來，斷糧三天了，所以先派我來尋找熟食。如果誰有熟食，無論什麼價錢都可以！』城裡人說：『這裡沒有，只有一個窮人在僧坊設齋供僧，有很多剩餘。你去找他，一定能得到。』於是，那個馬使去了。

【English Translation】 English version: Everywhere seemed full.

At that time, the poor man had prepared the food and announced that the time had come. Then, all the Bhikshus gathered and sat down, except for the Buddha who remained in his dwelling. The poor man personally poured and served the food with joy, but the Bhikshus accepted very little. The poor man thought: 'Are these Bhikshus taking pity on my poverty, fearing there is not enough food? Or is the food bad and difficult to eat?' So he asked them. Among the Bhikshus, a few who were not ashamed replied: 'Fearing that your food is not enough, we ate a little at other houses beforehand.' The poor man said with regret: 'Why did you accept my invitation first, and then eat at other houses? I originally exerted my strength, hoping to offer everything completely! Now, venerable sirs, even if you cannot finish it, I hope you will take it away as you wish, and not leave any leftovers.' Upon hearing this, the Bhikshus forced themselves to eat some more, but still did not finish half of what was offered. After the Sangha had finished eating, the poor man thought again: 'Did I commit a sin by urging the Sangha to eat?' So he reported this matter to the Buddha. The Buddha said: 'Good, excellent, poor man! You are able to see others doing good deeds and strive to emulate them. Although you have received a human body, the causes and conditions for being born in heaven are already complete. Since you made the vow to offer to the Buddha and the Sangha, you have obtained immeasurable merit in everything you do, even if the Sangha does not eat a single grain of rice, your merit is completely fulfilled. You will now also receive rewards in this life.' Upon hearing this, the poor man rejoiced and leaped with joy. The Buddha then spoke various wonderful Dharmas for him, and he immediately became free from defilements and obtained the pure Dharma eye while sitting there. After seeing the truth, he took refuge in the Three Jewels, observed the Five Precepts, rose from his seat, prostrated himself at the Buddha's feet, circumambulated him to the right, and withdrew.

At that time, five hundred merchants came from Ujjain (Ujjain, an ancient Indian city), the road was remote and dangerous, and they had been without food for three days. They first sent a horse messenger to seek cooked food, saying to everyone: 'We are five hundred merchants from Ujjain (Ujjain, an ancient Indian city), and we have been without food for three days, so I was sent ahead to seek cooked food. If anyone has cooked food, any price is acceptable!' The people in the city said: 'There is none here, but there is a poor man who is holding a feast for the Sangha in the monastery, and there are many leftovers. If you go to him, you will surely get some.' So, the horse messenger went.

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使，即便馳往，具以情告。貧人答言：「我今設食，不為財利；但當速來，莫論價直。」使人聞之，出非本望，歡喜還報。須臾俱至，咸言：「速與我食，當厚相報！」答亦如初。即便下食，既飽滿已，借問餘人：「此人有何事業，乃能如此種種施設？」有人具以事答，眾賈聞已，倍增希有，即斂百千兩金，以酬其施。又復借問：「此城某甲今為在不？」答言：「已死。」又問：「彼有子孫不？」答言：「向之施主即是其子。」諸賈客等聞之，依然語貧人言：「汝父是我等師。」又與百千兩金，以敦舊情。王舍大臣及所賃主，聞見此事，益懷歡喜，復各送百千兩金，以結新好。即日，瓶沙王復拜為大臣。一日之中蔚然富貴，國人號為忽起長者。

諸比丘以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實受人請，而先食他食不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！云何已受人請，而先食他食？」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，數數食，波逸提。」

爾時畢陵伽婆蹉等八十比丘，皆得重病，不能頓食，以是白佛。佛以是事集比丘僧，告諸比丘：「今聽病比丘數數食。從今是戒應如是說：

「若比丘，數數食，除因緣，波逸提。因緣者：

【現代漢語翻譯】 現代漢語譯本 （使者）於是即使快馬趕去，把情況全部告訴了他。（那個）窮人回答說：『我現在準備食物，不是爲了錢財利益；只是應當快點來，不要談論價格。』使者聽了，超出原本的期望，歡喜地回去稟報。（商人們）一會兒一同來到，都說：『快給我食物，應當好好地報答你！』（窮人）回答也像先前一樣。隨即開始提供食物，（商人們）已經吃飽喝足后，（有人）打聽其餘的人：『這個人有什麼事業，竟然能夠如此種種地佈施？』有人把事情全部回答了，眾商人聽了之後，更加覺得稀有難得，就湊集了一百千兩黃金，來酬謝他的佈施。又打聽：『這個城裡的某甲（姓名），現在還在嗎？』回答說：『已經死了。』又問：『他有子孫嗎？』回答說：『眼前的施主就是他的兒子。』各位商人們聽了之後，仍然對窮人說：『你的父親是我們的老師。』又給了他一百千兩黃金，來加深舊時的情誼。王舍城的大臣以及所僱傭他的主人，聽聞見到這件事，更加懷著歡喜，又各自送了一百千兩黃金，來結成新的友好關係。當天，瓶沙王（國王名）又任命他為大臣。一天之中突然變得富貴，國人稱他為『忽起長者』。 眾比丘把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧眾，問各位比丘：『你們確實接受了別人的邀請，卻先吃了別人的食物嗎？』回答說：『確實如此。世尊！』佛陀種種呵責：『你們這些愚癡的人！怎麼能已經接受了別人的邀請，卻先吃了別人的食物？』呵責完畢，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，多次進食，犯波逸提（一種罪名）。』 當時畢陵伽婆蹉（人名）等八十位比丘，都得了重病，不能一次性吃完食物，因此把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧眾，告訴各位比丘：『現在允許生病的比丘多次進食。從今以後這條戒律應當這樣說：』 『如果比丘，多次進食，除非有因緣，犯波逸提（一種罪名）。因緣是：』

【English Translation】 English version (The messenger) then rushed off, even at full speed, and told him everything. The poor man replied, 'I am preparing food now, not for financial gain; but you should come quickly, without discussing the price.' The messenger heard this, exceeding his original expectations, and happily returned to report. (The merchants) arrived together a little later, all saying, 'Quickly give us food, and we will repay you handsomely!' (The poor man's) reply was the same as before. He then began to provide food, and after (the merchants) were full and satisfied, (someone) inquired of the others, 'What kind of business does this man have, that he is able to provide such various offerings?' Someone answered everything about the matter, and the merchants, upon hearing this, felt it even more rare and precious, and they collected one hundred thousand taels of gold to reward his generosity. They also inquired, 'Is so-and-so (name) in this city still alive?' The answer was, 'He is already dead.' They asked again, 'Does he have any descendants?' The answer was, 'The donor before you is his son.' The merchants, upon hearing this, still said to the poor man, 'Your father was our teacher.' They also gave him one hundred thousand taels of gold to deepen their old friendship. The minister of Rājagṛha (王舍城) and the master who had hired him, upon hearing and seeing this, were even more delighted, and each sent one hundred thousand taels of gold to establish new friendships. That day, King Bimbisāra (瓶沙王) also appointed him as a minister. In one day, he suddenly became wealthy and noble, and the people of the country called him 'Suddenly Arisen Elder'. The monks reported this matter to the Buddha. The Buddha gathered the monastic community because of this matter and asked the monks, 'Did you indeed accept someone's invitation, but eat someone else's food first?' They replied, 'Indeed, we did, World Honored One!' The Buddha scolded them in various ways, 'You foolish people! How can you accept someone's invitation and eat someone else's food first?' After scolding them, he told the monks, 'Now I am establishing a precept for the monks, from now on this precept should be stated as follows:' 'If a monk repeatedly eats, it is a Pācittiya (波逸提, a type of offense).' At that time, eighty monks, including Piṇḍola-Bhāradvāja (畢陵伽婆蹉), all became seriously ill and could not eat all at once, so they reported this matter to the Buddha. The Buddha gathered the monastic community because of this matter and told the monks, 'Now I allow sick monks to eat repeatedly. From now on this precept should be stated as follows:' 'If a monk repeatedly eats, unless there is a reason, it is a Pācittiya (波逸提, a type of offense). The reason is:'

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病時，是名因緣。」

爾時世尊聽諸比丘受迦絺那衣，不犯五事。諸比丘作是念：「為是衣時，不犯數食？衣竟，亦不犯耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「衣時不犯，過衣時犯。從今是戒應如是說：

「若比丘，數數食，除因緣，波逸提。因緣者：病時、衣時，是名因緣。」

有諸白衣知比丘不得數食，作是念：「我當作方便為諸比丘作衣；比丘來受，並得供養。」即便作衣，請諸比丘，諸比丘言：「我等不得食，但與我衣。」諸白衣言：「大德！若受我食，乃當與衣。」諸比丘作是念：「世尊若聽我以施衣故，數食者，可不乏衣。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘為施衣，數數食。從今是戒應如是說：

「若比丘，數數食，除因緣，波逸提。因緣者：病時、衣時、施衣時，是名因緣。」

爾時阿難詣長者家，長者家設諸飲食，阿難忘先受請，便受彼食，垂食乃憶，語主人言：「可還攝食，我先受請不得復食。」長者恨言：「云何已受我食，而忽中悔？」於是阿難馳還白佛，佛言：「若有如是因緣，應先心施，作是念：『我請分，與某甲比丘。』然後可食。」若不念施人而食，突吉羅。

爾時或有前請，後設食；或有後請，前設食。諸

【現代漢語翻譯】 現代漢語譯本： 『生病的時候，這被稱為因緣。』

當時，世尊允許眾比丘接受迦絺那衣（Kathina-robe，一種特殊的袈裟），不違犯五事（five matters，指特定的戒律）。眾比丘心想：『爲了做衣服的時候，不違犯多次進食的戒律嗎？衣服做完后，也不違犯嗎？』他們將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『做衣服的時候不違犯，過了做衣服的時間就違犯。從今以後，這條戒律應該這樣說：』

『如果比丘，多次進食，除非有因緣，否則犯波逸提（Payattika，一種輕罪）。因緣是指：生病的時候、做衣服的時候，這被稱為因緣。』

有些在家居士知道比丘不能多次進食，心想：『我應該想個辦法為比丘們做衣服；比丘們來接受，並且可以得到供養。』他們就開始做衣服，邀請眾比丘，比丘們說：『我們不能吃東西，但請給我們衣服。』這些在家居士說：『大德！如果接受我的食物，才給你們衣服。』眾比丘心想：『如果世尊允許我們因為佈施衣服的緣故，多次進食，就可以不缺乏衣服了。』他們將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『現在允許眾比丘爲了佈施衣服，多次進食。從今以後，這條戒律應該這樣說：』

『如果比丘，多次進食，除非有因緣，否則犯波逸提。因緣是指：生病的時候、做衣服的時候、佈施衣服的時候，這被稱為因緣。』

當時，阿難（Ananda，佛陀的十大弟子之一）去一位長者（wealthy man）家，長者家準備了各種飲食，阿難忘記了先前接受的邀請，就接受了那家的食物，快要吃的時候才想起來，告訴主人說：『請把食物拿回去，我先前接受了邀請，不能再吃了。』長者抱怨說：『為什麼已經接受了我的食物，卻突然反悔？』於是阿難趕緊回去稟告佛陀，佛陀說：『如果有這樣的因緣，應該先在心裡佈施，這樣想：『我請的那份，給某甲比丘。』然後才可以吃。』如果不念及佈施給他人而吃，就犯突吉羅（Dukkata，一種更輕微的罪）。

當時，有時是先接受邀請，後來才準備食物；有時是後來接受邀請，先準備了食物。眾

【English Translation】 English version: 'When one is ill, this is called a condition.'

At that time, the World-Honored One (世尊) allowed the Bhikkhus (比丘, monks) to receive the Kathina-robe (迦絺那衣, a special robe given after the rainy season retreat) without violating the five matters (五事, specific precepts). The Bhikkhus thought: 'Is it that during the time of making the robe, one does not violate eating multiple times? And after the robe is finished, one also does not violate?' They reported this to the Buddha. The Buddha gathered the Sangha (僧, monastic community) of Bhikkhus because of this matter and told the Bhikkhus: 'During the time of making the robe, one does not violate; after the time of making the robe has passed, one violates. From now on, this precept should be stated as follows:'

'If a Bhikkhu eats repeatedly, except for a condition, he commits a Payattika (波逸提, an offense requiring confession). The conditions are: when one is ill, when one is making a robe; these are called conditions.'

Some laypeople (白衣) knew that the Bhikkhus were not allowed to eat repeatedly, and they thought: 'I should devise a way to make robes for the Bhikkhus; when the Bhikkhus come to receive them, they can also receive offerings.' They then made robes and invited the Bhikkhus. The Bhikkhus said: 'We are not allowed to eat, but please give us the robes.' The laypeople said: 'Venerable ones! If you accept my food, then I will give you the robes.' The Bhikkhus thought: 'If the World-Honored One allows us to eat repeatedly for the sake of giving robes, then we will not lack robes.' They reported this to the Buddha. The Buddha gathered the Sangha of Bhikkhus because of this matter and told the Bhikkhus: 'Now I allow the Bhikkhus to eat repeatedly for the sake of giving robes. From now on, this precept should be stated as follows:'

'If a Bhikkhu eats repeatedly, except for a condition, he commits a Payattika. The conditions are: when one is ill, when one is making a robe, when one is giving a robe; these are called conditions.'

At that time, Ananda (阿難, one of the ten great disciples of the Buddha) went to the house of a wealthy man (長者). The wealthy man's house had prepared various foods and drinks. Ananda forgot that he had previously accepted an invitation, and he accepted the food at that house. When he was about to eat, he remembered and said to the host: 'Please take the food back; I have previously accepted an invitation and cannot eat again.' The wealthy man complained: 'Why have you already accepted my food, but suddenly regret it?' Thereupon, Ananda hurried back and reported to the Buddha. The Buddha said: 'If there is such a condition, one should first mentally give (施) it away, thinking: 'I give the portion I was invited for to Bhikkhu so-and-so.' Then one may eat.' If one does not think of giving to others and eats, one commits a Dukkata (突吉羅, a minor offense).

At that time, sometimes one accepts an invitation first, and then the food is prepared; sometimes one accepts an invitation later, and the food is prepared first. The

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比丘不知云何？以是白佛。佛言：「請時應語言：『隨前設食者當食。』」

數數食者，先受他請，後於余處食，是名數數食。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若僧所差，若別房食，若白衣來受八戒設供養，若常食，不犯(三十一竟)。

佛在王舍城。爾時調達為求援助故，教化諸居士，或令一家請四僧、或五、或十。諸長老比丘呵責受請比丘言：「云何為援助調達故，受別請眾食。」以是白佛。佛以是事集比丘僧，問諸比丘：「汝實受調達別請眾食不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，受別請眾食，波逸提。」

有病比丘牽病乞食，其患增甚。諸居士語言：「莫牽病乞，可就我食！」答言：「世尊結戒，不聽我等受別請眾食。若以供養眾僧，我等便自得分。」諸居士言：「我等家貧，不能得廣，正可力辦，供養病者。大德！若須便可來取。」諸比丘不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽病比丘受別請眾食。」衣時、施衣時，如數數食中說。「從今是戒應如是說：

「若比丘，受別請眾食，除因緣，波逸提。因緣者：病時、衣時、施衣時，是名因緣。

【現代漢語翻譯】 現代漢語譯本： 比丘不知道該怎麼辦，因此稟告佛陀。佛陀說：『接受邀請時應該這樣說：「我將食用之前已經準備好的食物。」』

頻繁食用是指，先接受了他人的邀請，之後又在其他地方食用，這叫做頻繁食用。

比丘尼也一樣。式叉摩那（受持學戒的女眾）、沙彌（未受具足戒的男眾）、沙彌尼（未受具足戒的女眾），犯突吉羅（輕罪）。

如果是僧團派遣，或者在單獨的房間里食用，或者有在家居士前來受持八關齋戒並設供養，或者常食（指寺院的固定供養），則不犯戒。（第三十一竟）

佛陀在王舍城。當時，提婆達多（佛陀的堂弟，後背叛佛教）爲了尋求援助，教唆各位居士，有的讓他們一家供養四位僧人，有的供養五位，有的供養十位。各位長老比丘呵責接受邀請的比丘說：『為什麼爲了援助提婆達多，接受特別的邀請，進行大眾飲食？』因此稟告佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的接受了提婆達多特別邀請的大眾飲食嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，接受特別邀請的大眾飲食，犯波逸提（一種罪名）。』

有生病的比丘拖著病體乞食，病情更加嚴重。各位居士說：『不要拖著病體乞食了，可以到我家來吃飯！』回答說：『世尊制定了戒律，不允許我們接受特別邀請的大眾飲食。如果供養眾僧，我們就能自己分到一份。』各位居士說：『我們家境貧寒，不能廣泛供養，只能盡力供養病人。大德！如果需要，就可以來取。』各位比丘不知道該怎麼辦，因此稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『現在允許生病的比丘接受特別邀請的大眾飲食。』衣時（分發衣服的時期）、施衣時（接受佈施衣服的時期），如同頻繁食用中所說的那樣。『從今以後這條戒律應該這樣說：』

『如果比丘，接受特別邀請的大眾飲食，除非有因緣，犯波逸提。因緣是指：生病時、衣時、施衣時，這叫做因緣。

【English Translation】 English version: The Bhikshus (monks) did not know what to do, so they reported this to the Buddha. The Buddha said, 'When accepting an invitation, you should say: 'I will eat what has already been prepared beforehand.'

'Eating frequently' refers to accepting an invitation from someone and then eating elsewhere as well; this is called 'eating frequently.'

The same applies to Bhikshunis (nuns). Shikshamanas (female novices observing precepts), Shramaneras (male novices), and Shramanerikas (female novices) commit a Dukkritta (minor offense).

If dispatched by the Sangha (monastic community), or eating in a separate room, or if a layperson comes to observe the eight precepts and makes offerings, or if it is a regular meal (referring to fixed offerings from the monastery), there is no offense. (End of the thirty-first)

The Buddha was in Rajagriha (city in ancient India). At that time, Devadatta (Buddha's cousin who later betrayed Buddhism), in order to seek support, incited the laypeople, some to invite four monks, some five, some ten. The elder Bhikshus rebuked the Bhikshus who accepted the invitation, saying, 'Why do you accept special invitations for communal meals in order to support Devadatta?' They reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha and asked the Bhikshus, 'Did you really accept Devadatta's special invitation for communal meals?' They replied, 'Indeed, we did, O Blessed One!' After various rebukes, the Buddha told the Bhikshus, 'Now I establish a precept for the Bhikshus; from now on, this precept should be stated as follows:'

'If a Bhikshu accepts a special invitation for a communal meal, it is a Patayantika (an offense requiring confession).'

A sick Bhikshu, dragging his illness, begged for food, and his condition worsened. The laypeople said, 'Do not drag your illness begging; you can come to my house to eat!' He replied, 'The Blessed One has established a precept, not allowing us to accept special invitations for communal meals. If it is offered to the Sangha, we can each receive a share.' The laypeople said, 'Our family is poor and cannot make extensive offerings, but we can do our best to support the sick. Venerable One! If you need it, you can come and take it.' The Bhikshus did not know what to do, so they reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha and told the Bhikshus, 'Now I allow sick Bhikshus to accept special invitations for communal meals.' The time for robes (distribution of robes), the time for offering robes (receiving offered robes), are as described in the case of 'eating frequently.' 'From now on, this precept should be stated as follows:'

'If a Bhikshu accepts a special invitation for a communal meal, except for a valid reason, it is a Patayantika. Valid reasons are: when sick, the time for robes, the time for offering robes; these are called valid reasons.'

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」

有諸比丘欲作衣，為乞食故衣不即成，妨廢行道，作是念：「若作衣時，佛聽我受別請眾食者，衣得速成，不廢行道。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘作衣時，受別請眾食。從今是戒應如是說：

「若比丘，受別請眾食，除因緣，波逸提。因緣者：病時、衣時、施衣時、作衣時，是名因緣。」

有諸比丘共伴行，到一聚落，語諸伴言：「我等入村乞食，可小見待。」答言：「不須乞食，我當相與。」比丘言：「世尊不聽我等受別請眾食。」遂入村乞，諸伴捨去。比丘乞食已，不復及伴，被賊赤肉，諸比丘作是念：「世尊若聽我行路時，受別請眾食者，不遭此難。」

有諸比丘寄載人舡，至時乞食，舡主捨去，致諸苦難，亦復如上。皆以白佛。佛以是事集比丘僧，告諸比丘：「從今聽諸比丘行路時、舡上行時，受別請眾食。從今是戒應如是說：

「若比丘，受別請眾食，除因緣，波逸提。因緣者：病時、衣時、施衣時、作衣時、行路時、舡上行時，是名因緣。」

諸佛常法，歲二大會春夏末月，諸方比丘皆來問訊，以眾多故，次請甚疏，乞食難得。諸比丘作是念：「若世尊聽我等大會時，受別請眾食者，不致此苦。」以是白佛。佛以是事集比丘僧，

【現代漢語翻譯】 現代漢語譯本 有些比丘想要縫製衣服，但爲了乞食，衣服不能立即完成，妨礙了修行。他們心想：『如果縫製衣服時，佛陀允許我們接受特別邀請的集體供養，衣服就能 जल्दी 完成，也不會妨礙修行。』因此將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴比丘們：『現在允許比丘們在縫製衣服時，接受特別邀請的集體供養。從今以後，這條戒律應該這樣說：』 『如果比丘，接受特別邀請的集體供養，除非有因緣，否則犯波逸提（Pācittiya，一種輕罪）。因緣是指：生病時、縫製衣服時、佈施衣服時、製作衣服時，這些稱為因緣。』 有些比丘結伴而行，到達一個村落，對比丘伴侶說：『我們進村乞食，請稍微等待一下。』同伴回答說：『不需要乞食，我將供養你們。』比丘說：『世尊不允許我們接受特別邀請的集體供養。』於是進入村莊乞食，同伴們離去了。比丘乞食完畢，沒能趕上同伴，遭遇了盜賊的襲擊。比丘們心想：『如果世尊允許我們在趕路時，接受特別邀請的集體供養，就不會遭遇這種災難。』 有些比丘搭乘別人的船，到了乞食的時間，船主離去了，導致了各種苦難，情況也和上面一樣。他們都將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴比丘們：『從今以後，允許比丘們在趕路時、在船上行駛時，接受特別邀請的集體供養。從今以後，這條戒律應該這樣說：』 『如果比丘，接受特別邀請的集體供養，除非有因緣，否則犯波逸提。因緣是指：生病時、縫製衣服時、佈施衣服時、製作衣服時、趕路時、在船上行駛時，這些稱為因緣。』 諸佛通常的做法是，每年有兩次大型集會，分別在春季和夏季的末月舉行，各地的比丘都來問候，因為人數眾多，輪流邀請非常稀疏，乞食很難得到。比丘們心想：『如果世尊允許我們在大型集會時，接受特別邀請的集體供養，就不會遭受這種痛苦。』因此將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，

【English Translation】 English version There were some bhikkhus (monks) who wanted to make robes, but because of begging for food, the robes could not be completed immediately, hindering their practice. They thought: 'If, when making robes, the Buddha allowed us to accept specially invited communal meals, the robes could be completed quickly, and our practice would not be hindered.' Therefore, they reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha (monk community) because of this matter and told the bhikkhus: 'Now I allow the bhikkhus to accept specially invited communal meals when making robes. From now on, this precept should be stated as follows:' 'If a bhikkhu accepts a specially invited communal meal, except for a reason, it is a Pācittiya (an offense requiring expiation). The reasons are: when sick, when making robes, when giving robes, when working on robes, these are called reasons.' Some bhikkhus were traveling together and arrived at a village. They said to their companions: 'We will enter the village to beg for food, please wait a little.' The companions replied: 'There is no need to beg for food, I will provide for you.' The bhikkhus said: 'The Blessed One does not allow us to accept specially invited communal meals.' So they entered the village to beg for food, and their companions left. After the bhikkhus had begged for food, they could not catch up with their companions and were attacked by thieves. The bhikkhus thought: 'If the Blessed One allowed us to accept specially invited communal meals when traveling, we would not have encountered this difficulty.' Some bhikkhus were traveling on someone else's boat, and when it was time to beg for food, the boat owner left, causing various hardships, and the situation was the same as above. They all reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and told the bhikkhus: 'From now on, I allow the bhikkhus to accept specially invited communal meals when traveling, when traveling on a boat. From now on, this precept should be stated as follows:' 'If a bhikkhu accepts a specially invited communal meal, except for a reason, it is a Pācittiya. The reasons are: when sick, when making robes, when giving robes, when working on robes, when traveling, when traveling on a boat, these are called reasons.' It is the usual practice of the Buddhas to have two large gatherings each year, in the last month of spring and summer, and bhikkhus from all directions come to pay their respects. Because of the large number of people, the turns for invitations are very infrequent, and it is difficult to obtain food by begging. The bhikkhus thought: 'If the Blessed One allowed us to accept specially invited communal meals during large gatherings, we would not suffer this hardship.' Therefore, they reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter,

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告諸比丘：「今聽諸比丘大會時，受別請眾食。從今是戒應如是說：

「若比丘，受別請眾食，除因緣波逸提。因緣者：病時、衣時、施衣時、作衣時、行路時、舡上行時、大會時，是名因緣。」

爾時瓶沙王弟，名曰迦留，事一種道，而年年普請九十六種沙門作一大會，聞釋子沙門不受別請眾食，而力不得能廣及眾僧，以闕無佛道沙門故，愁憂不樂，作是念：「我當云何致沙門釋子？唯當委王，然後可果！」便以白王。王以是事，即出詣佛，具說弟之情願。王去後，佛以是事集比丘僧，告諸比丘：「今聽諸比丘沙門會時，受別請眾食，從今是戒應如是說：

「若比丘，受別請眾食，除因緣，波逸提。因緣者：病時、衣時、施衣時、作衣時、行路時、舡上行時、大會時、沙門會時，是名因緣。」

別請眾食者：若於眾中別請四人已上，是名別請眾食。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若始受別請眾食，既往而分，言受異請，不復成眾，不犯(三十二竟)。

佛在王舍城。爾時諸處饑饉，乞食難得，一切比丘盡集王舍城，四遠人言：「我等先時朝暮見諸比丘，今何以斷絕不復見之？」有人言：「此間乞食難得，悉往王舍城，是以不見。」諸人言：「我

【現代漢語翻譯】 現代漢語譯本 佛告眾比丘：『現在允許各位比丘在集會時，接受特別邀請的集體供養。從今以後，這條戒律應這樣說： 『如果比丘接受特別邀請的集體供養，除非有特殊原因，否則犯波逸提罪（Pācittiya，一種輕罪）。特殊原因包括：生病時、做衣服時、佈施衣服時、製作衣服時、趕路時、在船上時、參加大型集會時，這些都稱為特殊原因。』 當時，頻婆娑羅王（Bimbisāra，古印度摩揭陀國國王）的弟弟，名叫迦留（Kāḷa），信奉一種外道，每年都會普遍邀請九十六種沙門（Śrāmaṇa，指修行者）舉行一次大型集會。他聽說釋迦牟尼佛的弟子不接受特別邀請的集體供養，但又無法廣泛地供養所有僧眾，因為缺少佛道的沙門，所以感到憂愁不樂，心想：『我該如何才能邀請到釋迦牟尼佛的弟子呢？只有稟告國王，然後才能成功！』於是他將此事稟告了國王。國王將此事稟告了佛陀，詳細說明了弟弟的願望。國王離開后，佛陀因為這件事召集了比丘僧團，告訴眾比丘：『現在允許各位比丘在沙門集會時，接受特別邀請的集體供養。從今以後，這條戒律應這樣說： 『如果比丘接受特別邀請的集體供養，除非有特殊原因，否則犯波逸提罪。特殊原因包括：生病時、做衣服時、佈施衣服時、製作衣服時、趕路時、在船上時、參加大型集會時、參加沙門集會時，這些都稱為特殊原因。』 特別邀請的集體供養是指：如果在僧眾中特別邀請四人以上，就稱為特別邀請的集體供養。 比丘尼（Bhikṣuṇī，女性出家人）也同樣適用。式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，男性的沙彌）、沙彌尼（Śrāmaṇerī，女性的沙彌），犯突吉羅罪（Duḥkṛta，一種輕微的過失）。 如果一開始接受了特別邀請的集體供養，前往後又分開了，聲稱接受了其他的邀請，不再形成集體，就不算犯戒（第三十二條結束）。 佛陀住在王舍城（Rājagṛha，古印度摩揭陀國的首都）。當時各地發生饑荒，難以乞食，所有比丘都聚集到王舍城。四方的人們說：『我們以前早晚都能見到各位比丘，現在為什麼斷絕了，再也見不到了呢？』有人說：『這裡乞食困難，他們都前往王舍城了，所以見不到了。』人們說：『我們

【English Translation】 English version The Buddha told the Bhikshus (monks): 'Now I allow you, Bhikshus, to accept separate group meals during assemblies. From now on, this precept should be stated as follows: 'If a Bhikshu accepts a separate group meal, except for certain reasons, he commits a Pācittiya (an offense requiring confession). The reasons are: when sick, when making clothes, when giving clothes, when working on clothes, when traveling, when traveling on a boat, when attending a large gathering. These are called reasons.' At that time, King Bimbisāra's (King of Magadha) brother, named Kāḷa, practiced a certain path and annually invited ninety-six kinds of Śrāmaṇas (ascetics) to a large gathering. He heard that the Śākya (referring to the Buddha's followers) Śrāmaṇas did not accept separate group meals, but he was unable to provide for all the monks extensively. Because of the lack of Śrāmaṇas of the Buddha's path, he was worried and unhappy, thinking: 'How can I invite the Śākya Śrāmaṇas? I must inform the king, and then it can be accomplished!' So he told the king about this. The king then went to the Buddha and explained his brother's wishes in detail. After the king left, the Buddha gathered the Bhikshu Sangha (monastic community) and told the Bhikshus: 'Now I allow you, Bhikshus, to accept separate group meals during Śrāmaṇa assemblies. From now on, this precept should be stated as follows: 'If a Bhikshu accepts a separate group meal, except for certain reasons, he commits a Pācittiya. The reasons are: when sick, when making clothes, when giving clothes, when working on clothes, when traveling, when traveling on a boat, when attending a large gathering, when attending a Śrāmaṇa assembly. These are called reasons.' A separate group meal means: if more than four people are specifically invited from the Sangha, it is called a separate group meal. The same applies to Bhikṣuṇīs (nuns). Śikṣamāṇās (probationary nuns), Śrāmaṇeras (male novices), and Śrāmaṇerīs (female novices) commit a Duḥkṛta (an offense of wrong-doing). If one initially accepts a separate group meal, but then separates and claims to have accepted a different invitation, no longer forming a group, it is not an offense (end of the thirty-second rule). The Buddha was in Rājagṛha (the capital city of Magadha). At that time, there was famine in various places, and it was difficult to obtain alms. All the Bhikshus gathered in Rājagṛha. People from afar said: 'We used to see the Bhikshus morning and evening, but why have they disappeared and we no longer see them?' Someone said: 'It is difficult to obtain alms here, so they have all gone to Rājagṛha, that is why you do not see them.' The people said: 'We

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等寧可建立小屋，日作一比丘一宿、一食。若無來食者，便當聚集，俟後來眾。」即便作之。時有一家恒作美食，六群比丘遊行人間常住其家，余諸比丘都不復得，語居士言：「汝為僧故，作一宿食。如何使我不得一豫？」居士答言：「我本為僧作此處所，而六群比丘住不肯去，使我不復得見餘僧。此是彼過，非是我咎。」諸長老比丘聞，種種呵責六群比丘，以事白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，施一食處，過一食者，波逸提。」

時舍利弗得風病，到一食處，食一食已，便欲余行。諸比丘言：「長老疾患，不須余行。我等當以食分相供養。」答言：「世尊不聽一宿處，過一食。」有諸居士聞舍利弗疾患，亦共請住，答亦如初。於是舍利弗牽病而去，諸比丘作是念：「若世尊聽病比丘於一食處，過一食者，便無此苦。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸病比丘於一食處，過一食。從今是戒應如是說：

「若比丘，無病，施一食處，過一食，波逸提。」

施一食處，眾多比丘暮同時至，若檀越施非時漿、若涂足油，聽次第受。明日隨次受食；若無

【現代漢語翻譯】 現代漢語譯本 寧可建造簡陋的小屋，每天只允許一位比丘（bhiksu，佛教出家人）留宿一晚，提供一餐食物。如果沒有比丘前來，就應當聚集在一起，等待後來的僧眾。』他們便這樣做了。當時有一戶人家經常準備美味的食物，六群比丘（指行為不端的比丘團體）便長期住在他們家，其他的比丘都無法再得到供養，於是對居士說：『你爲了僧眾的緣故，提供一晚的住宿和食物。為什麼讓我們連一次機會都得不到呢？』居士回答說：『我本來是爲了僧眾才提供這個場所，但是六群比丘住在這裡不肯離開，使我無法再見到其他的僧人。這是他們的過錯，不是我的責任。』各位長老比丘聽說了這件事，紛紛責備六群比丘，並將此事稟告了佛陀（Buddha）。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊（Bhagavan，對佛陀的尊稱）！』佛陀嚴厲地責備了他們，然後告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，在提供一餐食物的地方，停留超過一餐的時間，犯波逸提（pācittiya，一種輕罪）。』 當時，舍利弗（Śāriputra，佛陀的十大弟子之一）得了風病，來到一個提供一餐食物的地方，吃完一餐后，就想繼續趕路。各位比丘說：『長老（指年長的比丘）您生病了，不需要繼續趕路。我們應當用食物分給您供養。』舍利弗回答說：『世尊不允許在一宿處停留超過一餐的時間。』有些居士聽說舍利弗生病了，也一起請求他留下，舍利弗的回答和之前一樣。於是舍利弗帶著病離開了，各位比丘心想：『如果世尊允許生病的比丘在一食處停留超過一餐的時間，就不會有這樣的痛苦了。』於是將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『現在允許生病的比丘在一食處停留超過一餐的時間。從今以後這條戒律應當這樣說：』 『如果比丘，沒有生病，在提供一餐食物的地方，停留超過一餐的時間，犯波逸提。』 在提供一餐食物的地方，許多比丘在傍晚同時到達，如果施主提供非時漿（指在規定時間之外提供的飲料）、或者涂腳油，允許依次接受。第二天按照順序接受食物；如果沒有食物

【English Translation】 English version It is better to establish a small hut, providing one bhiksu (monk) with one night's lodging and one meal per day. If no one comes for food, then they should gather together and wait for later arrivals.' They did just that. At that time, there was a family that constantly prepared delicious food, and the group of six bhiksus (referring to a group of monks with misconduct) regularly stayed at their house. The other bhiksus could no longer receive offerings, so they said to the householder, 'You provide one night's lodging and food for the sake of the Sangha (monastic community). Why do you prevent us from even having one opportunity?' The householder replied, 'I originally provided this place for the Sangha, but the group of six bhiksus stays here and refuses to leave, preventing me from seeing other monks. This is their fault, not mine.' The elder bhiksus heard about this and variously rebuked the group of six bhiksus, and reported the matter to the Buddha. The Buddha gathered the bhiksu Sangha because of this matter and asked the group of six bhiksus, 'Did you really do this?' They replied, 'Indeed, World-Honored One (Bhagavan, a respectful title for the Buddha)!' After the Buddha had variously rebuked them, he told the bhiksus, 'Now I establish a precept for the bhiksus. From now on, this precept should be stated as follows: 'If a bhiksu, at a place where one meal is offered, stays beyond one meal, it is a pācittiya (a minor offense).' At that time, Śāriputra (one of the Buddha's ten great disciples) contracted a wind disease and arrived at a place where one meal was offered. After eating one meal, he wanted to continue traveling. The bhiksus said, 'Elder (referring to a senior monk), you are ill and do not need to continue traveling. We should share our food with you as an offering.' Śāriputra replied, 'The World-Honored One does not allow staying at a one-night lodging for more than one meal.' Some householders heard that Śāriputra was ill and also requested him to stay. Śāriputra's reply was the same as before. Thereupon, Śāriputra left with his illness. The bhiksus thought, 'If the World-Honored One allowed sick bhiksus to stay at a one-meal place for more than one meal, there would be no such suffering.' They reported this matter to the Buddha. The Buddha gathered the bhiksu Sangha because of this matter and told the bhiksus, 'Now I allow sick bhiksus to stay at a one-meal place for more than one meal. From now on, this precept should be stated as follows:' 'If a bhiksu, without illness, at a place where one meal is offered, stays beyond one meal, it is a pācittiya.' At a place where one meal is offered, many bhiksus arrive at the same time in the evening. If the donor offers non-seasonal juice (drinks offered outside of the prescribed time) or foot oil, it is permissible to receive them in order. The next day, receive food in order; if there is no food

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，則止一食已，應去；若檀越留，聽住。若去已，有緣事宜還，當白主人，主人聽住則住，不聽應去；若後來比丘，應得一食食，有餘，應與主人所留比丘。

若比丘來，而一食處多，諸比丘應分張住。

若親里家過一食，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若有諸難不得去，不犯(三十三竟)。

佛在王舍城。時有女人慾還夫家，辦種種餅以為道糧。有一比丘次第乞食，往到其舍，女問言：「欲須何等？」答言：「須食！」復問：「能啖佉阇尼不？」答言：「能！」即取缽盛種種餅與之。彼比丘得已，語余比丘言：「某甲家多有美食，汝可往乞。」諸比丘聞，皆往從乞，所有熟食施之都盡。

時彼夫家遣人催之，答言：「資糧未辦！」復作種種食，如是至三，比丘來乞皆盡與之。夫家三催，答皆如初，便大瞋忿，謂有異意，遣使報言：「我已更求婚，不復用汝瞎女！」於是女家咸瞋恨言：「由沙門釋子使我女寡！」複種種罵詈，醜言溢口。鄰人語言：「他薄汝女，何預沙門？」即具以答。不信樂佛法者，咸皆言：「快由敬沙門，致有此事。若復親近，劇當過是。」

爾時復有賈客主，語諸賈人言：「可辦資糧，某日最吉，當共發去。」即皆

【現代漢語翻譯】 現代漢語譯本：如果（比丘）已經吃完一餐，就應該離開；如果施主挽留，可以留下。如果已經離開，但有因緣需要返回，應當告知主人，主人允許留下就留下，不允許就應該離開；如果有後來到的比丘，應該得到一份食物，如果有多餘的，應該給主人所留下的比丘。 如果有比丘前來，而一個用餐的地方人很多，各位比丘應該分散開來居住。 如果去親戚家吃過一餐，犯突吉羅罪（Dukkata，輕罪）。 比丘尼（Bhikkhuni，女性出家人）也一樣。式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌），犯突吉羅罪。 如果有各種困難無法離開，不犯戒（第三十三條完）。 佛陀（Buddha）在王舍城（Rajagrha）。當時有個女人要回夫家，準備了各種餅作為路上的乾糧。有一位比丘（Bhikkhu，出家人）依次乞食，來到她家，女人問道：『想要什麼？』回答說：『想要食物！』又問：『能吃佉阇尼（khajaniya，硬的食物）嗎？』回答說：『能！』就用缽盛了各種餅給他。那位比丘得到后，告訴其他比丘說：『某某家有很多美食，你們可以去乞討。』各位比丘聽了，都去向她乞討，所有熟食都被施捨完了。 當時夫家派人來催促她，回答說：『資糧還沒準備好！』又做了各種食物，這樣到了第三次，比丘來乞討都全部給了他們。夫家三次催促，回答都和開始一樣，便非常生氣，認為她有別的想法，派人去說：『我已經另找了結婚對象，不再要你這個瞎眼的女人了！』於是女方家裡都非常生氣，說：『都是沙門釋子（Samana，修行者；Sakya-putra，釋迦之子，指佛教徒）害得我女兒守寡！』又各種謾罵，污言穢語不斷。鄰居說：『是他拋棄了你的女兒，和沙門有什麼關係？』她便把事情的經過全部說了出來。不信奉佛法的人，都說：『真是因為尊敬沙門，才導致了這件事。如果再親近他們，恐怕會更糟。』 當時又有一個商人首領（賈客主），告訴各位商人說：『可以準備資糧了，某日最吉利，大家一起出發。』大家就都……

【English Translation】 English version: If (a bhikkhu) has finished one meal, he should leave; if the donor retains him, he may stay. If he has already left, but there is a reason to return, he should inform the host; if the host allows him to stay, he may stay, if not, he should leave. If a later bhikkhu arrives, he should receive one portion of food; if there is extra, it should be given to the bhikkhu retained by the host. If a bhikkhu comes and there are many people at one meal place, the bhikkhus should disperse and stay separately. If one eats at a relative's house after one meal, it is a dukkata (minor offense). The same applies to a bhikkhuni (female monastic). A siksamana (probationary nun), a sramanera (male novice), and a sramanerika (female novice) commit a dukkata. If there are difficulties that prevent one from leaving, there is no offense (end of the thirty-third rule). The Buddha was in Rajagrha (King's Abode). At that time, there was a woman who wanted to return to her husband's house and prepared various cakes as provisions for the journey. A bhikkhu (monk) was begging for alms in order, and came to her house. The woman asked, 'What do you need?' He replied, 'I need food!' She asked again, 'Can you eat khajaniya (hard food)?' He replied, 'Yes!' So she filled his bowl with various cakes. After the bhikkhu received them, he told other bhikkhus, 'So-and-so's house has a lot of delicious food, you can go and beg.' When the bhikkhus heard this, they all went to beg from her, and all the cooked food was given away. At that time, her husband's family sent someone to urge her to come, and she replied, 'The provisions are not yet ready!' She made various foods again, and this happened three times. The bhikkhus came to beg and she gave them all away. Her husband's family urged her three times, and she replied as before. They became very angry, thinking that she had other intentions, and sent a message saying, 'I have already found another marriage partner, and I no longer want you, blind woman!' Thereupon, the woman's family were all very angry, saying, 'It is all because of the samana Sakya-putras (ascetics, sons of the Sakyas, referring to Buddhists) that my daughter is widowed!' They cursed and reviled her in various ways, with foul language overflowing. The neighbors said, 'He abandoned your daughter, what does it have to do with the samanas?' She then told them the whole story. Those who did not believe in the Buddha's teachings all said, 'It is because of respecting the samanas that this happened. If you get closer to them, it will probably be even worse.' At that time, there was also a merchant leader (賈客主), who told the merchants, 'You can prepare provisions now, a certain day is most auspicious, let's set off together.' Everyone then...

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備辦種種飲食。有一比丘次第乞食，到一賈人家，賈人問言：「欲須何等？」答言：「須食！」問：「能食餅麨不？」答言：「能！」即取缽盛滿與之。比丘得已，語諸比丘言：「某甲家多有美飲食，汝可往乞。」諸比丘皆往悉得，糧食遂盡。賈客主言：「吉日今到，應共發去！」此賈人言：「糧食未辦！」賈客主言：「我先宣令，備辦糧食。何故於今，方言未辦？」答言：「沙門來乞，與之悉盡。」賈客主言：「今是吉日，不得不發。我便先去，汝可後來。」於是便發，后還安隱，大得宜利。彼一賈人後去遭賊，失物蕩盡，便啼哭言：「由沙門釋子遭此窮厄！」賊問言：「我奪汝物，何以怨人？」具以事答。諸賊聞已，復語之言：「汝親近沙門，正應打殺，正應奪物！若復有親近者，亦當如是！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，到白衣家，自恣多與飲食，若餅、若麨；若須，二、三缽應受。過是受者，波逸提。」

有諸病比丘入村乞食，有一居士自恣多與，過二、三缽，不敢復受。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽病比丘過二

【現代漢語翻譯】 現代漢語譯本：準備了各種各樣的食物。有一位比丘（bhiksu，佛教出家人）依次乞食，來到一家商人那裡，商人問道：『你想要什麼？』比丘回答說：『我需要食物！』商人問：『能吃餅和炒麵嗎？』比丘回答說：『能！』商人就取來缽盛滿給他。比丘得到后，告訴其他比丘說：『某某家有很多美味的食物，你們可以去乞討。』比丘們都去了，都得到了食物，商人的糧食就用盡了。商隊的首領說：『吉日現在到了，應該一起出發！』這位商人說：『糧食還沒有準備好！』商隊的首領說：『我先前已經宣佈，準備糧食。為什麼到現在，才說沒有準備好？』商人回答說：『沙門（sramana，出家修行者）來乞討，給了他們就全部用盡了。』商隊的首領說：『今天是吉日，不得不出發。我先走了，你可以後來。』於是就出發了，後來平安返回，獲得了很大的利益。那位商人後來出發，遭遇盜賊，丟失了所有財物，便啼哭說：『因為沙門釋子（Sakya's disciples，釋迦牟尼的弟子），我才遭遇這樣的窮困！』盜賊問道：『我們搶奪你的財物，你為什麼要抱怨別人？』商人詳細地說了事情的經過。盜賊聽了之後，又對他說：『你親近沙門，就應該被打殺，就應該被搶奪財物！如果再有親近沙門的人，也應當這樣對待！』各位長老比丘聽了，種種呵責，並將此事稟告佛陀（Buddha，佛教創始人）。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』比丘們回答說：『確實如此，世尊（Bhagavan，佛陀的尊稱）！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，到在家信徒（upasaka，在家修行的佛教徒）家，隨意接受過多的飲食，無論是餅還是炒麵；如果需要，應該接受兩三個缽。超過這個數量接受的，犯波逸提（pacittiya，一種戒律名稱）。』 有生病的比丘進入村莊乞食，有一位居士（householder，在家信徒）隨意給予很多食物，超過了兩三個缽，比丘不敢再接受。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『現在允許生病的比丘超過兩三個缽接受食物。』

【English Translation】 English version: Having prepared various kinds of food, a bhiksu (monk) went begging from house to house and arrived at a merchant's house. The merchant asked, 'What do you need?' The bhiksu replied, 'I need food!' The merchant asked, 'Can you eat cakes and fried flour?' The bhiksu replied, 'Yes!' So the merchant took a bowl and filled it for him. After receiving it, the bhiksu told the other bhiksus, 'So-and-so's house has a lot of delicious food, you can go and beg there.' All the bhiksus went and received food, and the merchant's grain was used up. The leader of the caravan said, 'The auspicious day has arrived, we should set off together!' This merchant said, 'The grain is not yet ready!' The caravan leader said, 'I announced earlier to prepare grain. Why do you say it is not ready now?' The merchant replied, 'The sramanas (ascetics) came to beg, and giving to them used it all up.' The caravan leader said, 'Today is an auspicious day, we must set off. I will go first, you can come later.' So they set off, and later returned safely, gaining great profit. That merchant set off later and encountered thieves, losing all his possessions, and he wept and cried, 'Because of the Sākya's disciples (followers of Sakyamuni Buddha), I have encountered such poverty!' The thieves asked, 'We robbed you of your possessions, why do you blame others?' The merchant explained the matter in detail. After hearing this, the thieves said to him, 'You associate with sramanas, you should be beaten and killed, you should be robbed of your possessions! If there are any others who associate with sramanas, they should be treated the same way!' The elder bhiksus heard this, and variously rebuked him, and reported this matter to the Buddha (the enlightened one). The Buddha, because of this matter, gathered the bhiksu sangha (community of monks) and asked the bhiksus, 'Did you really do this?' The bhiksus replied, 'Indeed, World Honored One (a title for the Buddha)!' After various rebukes, the Buddha told the bhiksus, 'Now I am establishing precepts for the bhiksus, from now on this precept should be stated as follows:' 'If a bhiksu, goes to the house of a layperson (a Buddhist devotee), and freely receives too much food, whether it be cakes or fried flour; if needed, two or three bowls should be accepted. Whoever receives more than this commits a pacittiya (an offense requiring confession).' There were some sick bhiksus who entered a village to beg for food, and a householder (lay supporter) freely gave them a lot of food, exceeding two or three bowls, and the bhiksus dared not accept any more. Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, gathered the bhiksu sangha and told the bhiksus, 'Now I allow sick bhiksus to receive more than two or three bowls of food.'

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、三缽受。從今是戒應如是說：

「若比丘，到白衣家，自恣多與飲食，若餅、若麨；若須，二、三缽應受。若無病，過是受者，波逸提。」

有諸比丘就請家食，食已，復從主人索食持去。諸比丘以是白佛，佛言：「若就請家食，不得更索持去；若不就請家食，聽持去。」

有諸比丘受二、三缽持去已，不與諸比丘共食。以是白佛。佛以是事集比丘僧，告諸比丘：「應與諸比丘共食。從今是戒應如是說：

「若比丘，到白衣家，自恣多與飲食，若餅、若麨；若不住其家食，須二、三缽應受，出外與余比丘共食。若無病，過是受，及不與余比丘共食，波逸提。」

自恣與食者：來乞輒與。

若比丘第一缽受，還應語余比丘：「我已某家受一缽，餘二缽在，須者往取。」若第二缽受，應言：「我已某家受二缽，餘一缽在，須者往取。」若第三缽受，應言：「我已某家受三缽食，莫復往取！」若不宣語，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三十四竟)。◎

◎佛在王舍城。爾時諸處饑饉，乞求難得，諸比丘盡還王舍城。王舍城諸居士，問諸比丘：「僧有幾人？食有幾許？」答言：「僧有若干，食有爾許。」時諸居士共作議言：「我等當爲諸比

【現代漢語翻譯】 現代漢語譯本： 三缽受。從今以後，這條戒律應當這樣說： 『如果比丘去到在家信徒（白衣）家，（信徒）隨意大量給予飲食，無論是餅還是炒麵（麨）；如果需要，（比丘）可以接受兩到三缽。如果沒有生病，超過這個數量接受，就犯波逸提（Pācittiya，一種輕罪）。』 有些比丘去接受邀請到信徒家吃飯（就請家食），吃完后，又向主人索要食物帶走。其他比丘將此事稟告佛陀，佛陀說：『如果接受邀請到信徒家吃飯，不得再索要食物帶走；如果沒有接受邀請到信徒家吃飯，允許帶走。』 有些比丘接受了兩到三缽食物帶走後，不與其他比丘分享。他們將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴比丘們：『應當與其他比丘分享食物。從今以後，這條戒律應當這樣說：』 『如果比丘去到在家信徒（白衣）家，（信徒）隨意大量給予飲食，無論是餅還是炒麵（麨）；如果沒有在（信徒）家吃飯，需要兩到三缽食物，可以接受，然後拿到外面與其他比丘分享。如果沒有生病，超過這個數量接受，以及不與其他比丘分享，就犯波逸提（Pācittiya，一種輕罪）。』 隨意給予食物的情況是：來乞討就給予。 如果比丘接受了第一缽食物，應該告訴其他比丘：『我已經從某家接受了一缽食物，還剩下兩缽，需要的人去取。』如果接受了第二缽食物，應該說：『我已經從某家接受了兩缽食物，還剩下一缽，需要的人去取。』如果接受了第三缽食物，應該說：『我已經從某家接受了三缽食物，不要再去取了！』如果不告知，就犯突吉羅（Dukkata，一種微罪）。 比丘尼也一樣。式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），犯突吉羅（Dukkata，一種微罪）。（第三十四條戒律結束） 佛陀住在王舍城（Rājagṛha）。當時各地發生饑荒，難以乞討到食物，比丘們都回到王舍城（Rājagṛha）。王舍城的居士們問比丘們：『僧團有多少人？有多少食物？』比丘們回答說：『僧團有多少人，食物有多少。』當時，居士們共同商議說：『我們應當為比丘們……』

【English Translation】 English version: Three bowls received. From now on, this precept should be stated as follows: 'If a Bhikkhu (monk) goes to the home of a layperson (white-clad), and (the layperson) freely gives a lot of food, whether it be cakes or fried flour (chूर्ण/churna); if needed, (the Bhikkhu) should receive two or three bowls. If not ill, receiving more than this is a Pācittiya (an offense requiring confession).' Some Bhikkhus went to accept invitations to eat at laypeople's homes (invited meal), and after eating, they asked the host for more food to take away. Other Bhikkhus reported this to the Buddha, who said: 'If accepting an invitation to eat at a layperson's home, one must not ask for more food to take away; if not accepting an invitation to eat at a layperson's home, it is permitted to take away.' Some Bhikkhus, after receiving two or three bowls of food to take away, did not share it with the other Bhikkhus. They reported this to the Buddha. The Buddha gathered the Bhikkhu Sangha (community) because of this matter, and told the Bhikkhus: 'You should share the food with the other Bhikkhus. From now on, this precept should be stated as follows:' 'If a Bhikkhu goes to the home of a layperson (white-clad), and (the layperson) freely gives a lot of food, whether it be cakes or fried flour (chूर्ण/churna); if not eating at (the layperson's) home, needing two or three bowls of food, it is permissible to receive, and then take it outside to share with the other Bhikkhus. If not ill, receiving more than this, and not sharing with the other Bhikkhus, is a Pācittiya (an offense requiring confession).' The situation of freely giving food is: giving to those who come begging. If a Bhikkhu receives the first bowl of food, he should tell the other Bhikkhus: 'I have already received one bowl of food from such-and-such a house, and there are two bowls remaining, those who need it can go and take it.' If he receives the second bowl of food, he should say: 'I have already received two bowls of food from such-and-such a house, and there is one bowl remaining, those who need it can go and take it.' If he receives the third bowl of food, he should say: 'I have already received three bowls of food from such-and-such a house, do not go and take any more!' If he does not inform, it is a Dukkata (an offense of wrong-doing). The Bhikkhunis (female monks) are also the same. Siksamana (probationary female monastic), Sramanera (novice monk), Sramanerika (novice nun), commit Dukkata (an offense of wrong-doing). (The end of the thirty-fourth precept) The Buddha was residing in Rājagṛha (Royal City). At that time, there was famine in various places, and it was difficult to beg for food, so the Bhikkhus all returned to Rājagṛha (Royal City). The laypeople of Rājagṛha (Royal City) asked the Bhikkhus: 'How many people are there in the Sangha (community)? How much food is there?' The Bhikkhus replied: 'There are so many people in the Sangha, and there is so much food.' At that time, the laypeople discussed together, saying: 'We should provide for the Bhikkhus...'

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丘隨力作食。」於是或有一人，作一比丘食乃至十比丘食；或有二人乃至十人，共作一比丘食乃至十比丘食。辦食具已，諸居士主復作是念：「我等雖復隨力作食，食一人、十人，必不周普。今當斂物，普為作食，若不足者我當足之。」即便斂取。其中有貧窮者，雖心無惜而無好米，隨家所有豆麥之屬，以充此斂。彼居士主，即差次作之，飲食粗惡，老病比丘皆不飲食，持與乞人、或與外道，更往知識家食。諸居士知，便譏呵言：「我等減割身口、妻子之分，種福田中。云何比丘薄我此食，用乞乞人及諸外道，更求美味？此輩本求解脫，離老病死，如何於今反求美好？無沙門行，破沙門法！」

時跋難陀主人次至監食，跋難陀眾中食已，復就其家索美好食。彼人問言：「大德！向不在眾中食耶？」答言：「在眾中食，恐檀越失別施福，是以更來。」彼人便譏呵言：「今世饑儉，眾人罄竭，共作眾食。云何薄此，更求美好？」諸比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，食竟更食，波逸提。」

爾時畢陵伽婆蹉等八十比丘得病，諸比丘為其請食，食不盡，棄著

【現代漢語翻譯】 現代漢語譯本： 『各自盡力準備食物。』於是有的人準備一個比丘乃至十個比丘的食物；有的人，從兩個人到十個人，共同準備一個比丘乃至十個比丘的食物。準備好食物后，各位居士又這樣想：『我們雖然各自盡力準備食物，但供養一人、十人，必定不能周全普遍。現在應當募集財物，普遍地為大家準備食物，如果不夠，我們應當補足。』於是就開始募集。其中有貧窮的人，雖然心中不吝惜，但沒有好米，就用家中所有的豆麥之類，來充當這次募集。那些居士，就按順序製作食物，但飲食粗糙難以下嚥，年老生病的比丘都不吃，拿去給乞丐或者外道，自己另外到相熟的人家去吃。各位居士知道后，就譏諷責罵說：『我們減少自己和妻子兒女的口糧，用來種福田。為什麼這些比丘輕視我們供養的食物，拿去給乞丐和外道，自己另外尋求美味？這些人本來是求解脫，脫離老病死，為什麼現在反而追求美好享受？沒有沙門的德行，破壞沙門的規矩！』 當時，輪到跋難陀的主人負責監食，跋難陀在僧眾中吃完后，又到他家索要美好的食物。那人問道：『大德！您剛才不是在僧眾中吃過了嗎？』跋難陀回答說：『在僧眾中吃過了，是怕施主失去另外佈施的福報，所以才又來的。』那人便譏諷責罵說：『現在世道饑荒，大家都竭盡全力，共同準備僧眾的食物。為什麼輕視這些食物，另外尋求美好的食物？』各位比丘聽了，紛紛呵斥責備跋難陀，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的這樣做了嗎？』跋難陀回答說：『確實如此。世尊！』佛陀種種呵斥責備跋難陀后，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，吃完飯後又再吃，犯波逸提罪。』 當時，畢陵伽婆蹉等八十位比丘生病，各位比丘為他們請求食物，（他們）吃不完，就丟棄了。

【English Translation】 English version: 『Each contributes according to their ability to prepare food.』 Thereupon, some individuals prepared food for one Bhikkhu (Buddhist monk) up to ten Bhikkhus; or some, from two to ten people, jointly prepared food for one Bhikkhu up to ten Bhikkhus. Having prepared the food, the lay householders further thought: 『Although we each contribute according to our ability to prepare food, providing for one person or ten people, it certainly cannot be comprehensive and universal. Now we should collect goods and universally prepare food for everyone, and if it is insufficient, we should supplement it.』 So they began to collect. Among them were poor people who, although not stingy in their hearts, did not have good rice, so they used whatever beans and wheat they had at home to contribute to this collection. Those householders then prepared the food in order, but the food was coarse and unpalatable, and the elderly and sick Bhikkhus did not eat it, but gave it to beggars or heretics, and went to eat at the homes of acquaintances. When the householders found out, they ridiculed and scolded, saying: 『We reduce the portions of ourselves, our wives, and our children to cultivate fields of merit. Why do these Bhikkhus despise the food we offer, giving it to beggars and heretics, and seeking delicious food elsewhere? These people originally sought liberation, to escape old age, sickness, and death, why do they now seek fine enjoyment instead? They have no qualities of a Shramana (ascetic), and they violate the rules of a Shramana!』 At that time, it was the turn of the host of Bhaṇḍānanda (name of a monk) to supervise the food distribution. After Bhaṇḍānanda had eaten in the assembly, he went to the host's house to ask for delicious food. The person asked: 『Venerable Sir, didn't you just eat in the assembly?』 Bhaṇḍānanda replied: 『I ate in the assembly, but I was afraid that the donor would lose the merit of making a separate offering, so I came again.』 The person then ridiculed and scolded, saying: 『Now the world is in famine, and everyone is exhausted, jointly preparing food for the Sangha (monastic community). Why do you despise this food and seek delicious food elsewhere?』 When the Bhikkhus heard this, they all scolded and rebuked Bhaṇḍānanda, and reported the matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha and asked Bhaṇḍānanda: 『Did you really do this?』 Bhaṇḍānanda replied: 『Indeed, I did, O Blessed One!』 After the Buddha had scolded and rebuked Bhaṇḍānanda in various ways, he told the Bhikkhus: 『Now I will establish a precept for the Bhikkhus, from now on this precept should be stated as follows: 『If a Bhikkhu, having finished eating, eats again, commits a Pācittiya (minor offense).』 At that time, eighty Bhikkhus, including Bilaṅgāvaccha (name of a monk), became ill, and the Bhikkhus requested food for them, (but) they could not finish eating it, so they threw it away.

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房前。諸居士見，問言：「此是何等食？」答言：「是病比丘殘食。」諸居士言：「何不少取？」答言：「諸病比丘或有多食、或有少食，我等所以不得小取。」居士復言：「今世饑儉，以一粒施，乃可生天！云何棄之而不惠施？」或復有言：「此輩沙門寧棄于地，不以施人！我等既已施僧，一粒墮地，便謂大罪。如何比丘不惜此物？」諸長老比丘聞，種種呵責，以是白佛。佛問阿難：「頗有人能食此食不？」答言：「看病比丘為請此食，而其自食初不充足，欲啖此殘食，而復不敢。」佛以是事集比丘僧，告諸比丘：「今聽諸比丘食病比丘殘食。」

爾時王舍城眾僧食竟，有比丘于外得食持還，諸比丘不知云何？以是白佛。佛言：「可以此食與病比丘。」即便與之。病比丘言：「此食增病，我等不須。」以是白佛，佛言：「聽諸比丘于病比丘人邊，作殘食法食。」

爾時王舍城眾僧食竟起去，復有比丘于外得食持還，病比丘已差，不知云何？復以白佛，佛言：「應在食未竟比丘邊，作殘食法食；若無，應在未食比丘邊作；若眾中無未食比丘，應近處覓；若近處，復不得者，與應受具足戒沙彌速受戒，然後於是人邊作殘食法食。」佛以是事集比丘僧，告諸比丘：「從今是戒應如是說：

「若比丘，食

【現代漢語翻譯】 現代漢語譯本 在房前，一些居士看見了，問道：『這是什麼食物？』回答說：『這是生病比丘吃剩的食物。』居士們說：『為什麼不多拿一點？』回答說：『生病的比丘們有的吃得多，有的吃得少，我們因此不能少拿。』居士又說：『現在世道饑荒，用一粒米佈施，都可以昇天！為什麼丟棄它而不施捨呢？』或者又有人說：『這些沙門寧願丟棄在地上，也不用來施捨給別人！我們既然已經佈施給僧眾，一粒米掉在地上，就認為是很大的罪過。為什麼比丘不珍惜這些食物呢？』一些長老比丘聽到了，種種呵斥他們，並將此事稟告佛陀。佛陀問阿難：『有沒有人能吃這些食物？』阿難回答說：『照顧病人的比丘爲了請這些食物，自己吃都還不夠，想要吃這些殘羹剩飯，又不敢。』佛陀因為這件事召集比丘僧眾，告訴眾比丘：『現在允許各位比丘吃生病比丘吃剩的食物。』 當時，在王舍城，僧眾們用齋完畢，有比丘在外面得到食物帶回來，其他比丘不知道該怎麼辦，因此將此事稟告佛陀。佛陀說：『可以將這些食物給生病的比丘。』於是就給了生病的比丘。生病的比丘說：『這些食物會增加我的病情，我不需要。』因此將此事稟告佛陀，佛陀說：『允許各位比丘在生病比丘身邊，做殘食法。』 當時，在王舍城，僧眾們用齋完畢起身離開，又有比丘在外面得到食物帶回來，生病的比丘已經痊癒，不知道該怎麼辦？又將此事稟告佛陀，佛陀說：『應該在還沒用齋完畢的比丘身邊，做殘食法；如果沒有，應該在還沒用齋的比丘身邊做；如果僧眾中沒有還沒用齋的比丘，應該在附近尋找；如果在附近，又找不到的話，就讓應該受具足戒的沙彌快速受戒，然後在這個人身邊做殘食法。』佛陀因為這件事召集比丘僧眾，告訴眾比丘：『從今以後這條戒律應該這樣說：』 『如果比丘，食』

【English Translation】 English version In front of the dwelling, some lay practitioners (Upasaka) saw and asked, 'What kind of food is this?' They were answered, 'This is the leftover food of the sick monks (Bhikshu).' The lay practitioners said, 'Why not take a little more?' They replied, 'Some sick monks eat a lot, and some eat a little, so we cannot take a small amount.' The lay practitioners further said, 'In this age of famine, giving even a grain of rice can lead to rebirth in heaven! Why discard it without giving it away?' Some even said, 'These ascetics (Shramana) would rather discard it on the ground than give it to others! Since we have already given to the Sangha (monastic community), if a grain of rice falls to the ground, we consider it a great sin. Why do the monks not cherish this food?' Some elder monks (Bhikshu) heard this, scolded them in various ways, and reported the matter to the Buddha (Buddha). The Buddha asked Ananda (Ananda), 'Is there anyone who can eat this food?' Ananda replied, 'The monks caring for the sick requested this food, but they themselves do not have enough to eat, and they want to eat these leftovers, but they dare not.' Because of this matter, the Buddha gathered the assembly of monks and told them, 'From now on, I allow the monks to eat the leftover food of the sick monks.' At that time, in Rajagriha (Wangshecheng), after the Sangha had finished eating, a monk obtained food from outside and brought it back. The other monks did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'You can give this food to the sick monks.' So they gave it to the sick monks. The sick monks said, 'This food will worsen my illness; I do not need it.' Therefore, they reported the matter to the Buddha, and the Buddha said, 'I allow the monks to perform the 'leftover food procedure' (residual food practice) near the sick monks.' At that time, in Rajagriha, after the Sangha had finished eating and left, another monk obtained food from outside and brought it back. The sick monks had recovered, and they did not know what to do. Again, they reported the matter to the Buddha. The Buddha said, 'You should perform the 'leftover food procedure' near a monk who has not finished eating; if there is none, you should do it near a monk who has not yet eaten; if there is no monk in the assembly who has not yet eaten, you should look nearby; if you cannot find one nearby, then quickly ordain a novice monk (Shramanera) who is qualified to receive full ordination (Upasampada), and then perform the 'leftover food procedure' near that person.' Because of this matter, the Buddha gathered the assembly of monks and told them, 'From now on, this precept should be stated as follows:' 'If a monk, eats'

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竟，不作殘食法食，波逸提。」

有比丘，晨朝請諸比丘作小食，與時飲、佉陀尼食、賒陀尼食。諸比丘謂已是足食，不敢復食，以是白佛。佛言：「此不名為足食。有五種食，名為足食：飯、乾飯餅、麨、魚、肉。於此五食，一一食中有五事，名為足食：一者、有食；二者、授與；三者、受啖；四者、不復受益；五者、身離本處。若離本處已，更得時食、飯、餅，不作殘食法食，口口波逸提。」

諸比丘不知作殘食法，白佛。佛言：「持食著缽中，手擎，偏袒右肩，右膝著地，作是言：『長老一心念！我某甲食已足，為我作殘食法。』彼比丘為取缽，問言：『是食與我耶？』答言：『與！』便為食少許，余殘還之。若都不食，但取已，還之，語言：『此是我殘，與汝。』亦名殘食。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三十五竟)。

佛在王舍城。爾時有二比丘共為親友，一人聰明，一人闇鈍。其闇鈍者，數數犯惡；其聰明者，恒語其罪，教令悔過。其闇鈍者心轉懷忿，作是念：「我今亦當伺其過罪！」伺之不得，便於彼食竟，以不作殘食，呼令食之。彼比丘以親厚故，都不懷疑，即便為食。食已語言：「汝食非殘食，犯罪應悔！莫不修梵行，長夜受苦！」時彼比丘呵責

【現代漢語翻譯】 現代漢語譯本 『竟，不作殘食法食，波逸提。』意思是，最終，如果沒有按照殘食法處理食物就食用，就犯了波逸提罪（一種輕罪）。

『有比丘，晨朝請諸比丘作小食，與時飲、佉陀尼食（khadanī 食，硬食）、賒陀尼食（sādanī 食，軟食）。諸比丘謂已是足食，不敢復食，以是白佛。佛言：「此不名為足食。有五種食，名為足食：飯、乾飯餅、麨（chǎo，炒麵）、魚、肉。於此五食，一一食中有五事，名為足食：一者、有食；二者、授與；三者、受啖；四者、不復受益；五者、身離本處。若離本處已，更得時食、飯、餅，不作殘食法食，口口波逸提。」』意思是，有位比丘，早晨邀請其他比丘一起吃早點，提供了飲料、硬食和軟食。其他比丘認為已經吃飽了，不敢再吃，於是將此事稟告佛陀。佛陀說：『這不能算作吃飽。有五種食物，才算作吃飽：米飯、乾飯餅、炒麵、魚、肉。對於這五種食物，每一種食物都具備五個條件，才算作吃飽：一是，有食物；二是，給予食物；三是，接受並食用；四是，不再從中受益；五是，身體離開了原來的地方。如果離開了原來的地方之後，又得到了時食、米飯、餅，沒有按照殘食法處理就食用，每吃一口都犯波逸提罪。』

『諸比丘不知作殘食法，白佛。佛言：「持食著缽中，手擎，偏袒右肩，右膝著地，作是言：『長老一心念！我某甲食已足，為我作殘食法。』彼比丘為取缽，問言：『是食與我耶？』答言：『與！』便為食少許，余殘還之。若都不食，但取已，還之，語言：『此是我殘，與汝。』亦名殘食。」』意思是，比丘們不知道如何做殘食法，稟告佛陀。佛陀說：『拿著食物放在缽中，用手托著，袒露右肩，右膝著地，這樣說：「長老請注意！我某甲已經吃飽了，請為我做殘食法。」那位比丘就接過缽，問道：「這食物是給我的嗎？」回答說：「是的！」然後就吃掉少許，把剩下的還給他。如果一點都不吃，只是接過缽，然後還給他，說：「這是我的殘食，給你。」這也叫做殘食。』

『比丘尼亦如是。式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerī，小沙彌尼），突吉羅（duḥkṛta，惡作罪）。』意思是，比丘尼也按照同樣的方法做。對於學戒女、小沙彌、小沙彌尼，犯突吉羅罪（一種輕罪）。

『佛在王舍城（Rājagṛha）。爾時有二比丘共為親友，一人聰明，一人闇鈍。其闇鈍者，數數犯惡；其聰明者，恒語其罪，教令悔過。其闇鈍者心轉懷忿，作是念：「我今亦當伺其過罪！」伺之不得，便於彼食竟，以不作殘食，呼令食之。彼比丘以親厚故，都不懷疑，即便為食。食已語言：「汝食非殘食，犯罪應悔！莫不修梵行，長夜受苦！」時彼比丘呵責』意思是，佛陀在王舍城。當時有兩個比丘是好朋友，一個聰明，一個愚鈍。那個愚鈍的比丘，常常犯錯；那個聰明的比丘，總是指出他的罪過，教導他懺悔。那個愚鈍的比丘心中漸漸懷恨，心想：「我現在也要伺機抓住他的過錯！」伺機沒有成功，就在他吃完飯後，因為沒有做殘食法，就叫他吃。那個比丘因為關係親密，一點都沒有懷疑，就吃了。吃完后，（愚鈍的比丘）就說：「你吃的不是殘食，犯了罪應該懺悔！不要不修行梵行，長夜受苦！」當時，那個比丘呵斥

【English Translation】 English version 『Then, if one eats food without performing the remaining food procedure, it is a Pācittiya.』 This means that ultimately, if food is eaten without following the remaining food procedure, a Pācittiya offense (a minor offense) is committed.

『There was a bhikkhu who, in the morning, invited other bhikkhus to have a small meal, providing timely drinks, khadanī food (hard food), and sādanī food (soft food). The bhikkhus, thinking they had eaten enough, dared not eat more, and reported this to the Buddha. The Buddha said, 「This is not considered enough food. There are five kinds of food that are considered enough: rice, dried rice cakes, chǎo (roasted flour), fish, and meat. For each of these five foods, if each has five conditions, it is considered enough: first, there is food; second, the food is given; third, it is accepted and eaten; fourth, no further benefit is derived from it; fifth, the body leaves the original place. If, after leaving the original place, one obtains more timely food, rice, or cakes, and eats it without performing the remaining food procedure, each mouthful is a Pācittiya offense.」』 This means that there was a bhikkhu who, in the morning, invited other bhikkhus to have breakfast, providing drinks, hard food, and soft food. The other bhikkhus thought they had eaten enough and dared not eat more, so they reported this to the Buddha. The Buddha said, 『This cannot be considered eating enough. There are five kinds of food that count as eating enough: rice, dried rice cakes, roasted flour, fish, and meat. For each of these five foods, each must have five conditions to be considered eating enough: first, there is food; second, the food is given; third, it is accepted and eaten; fourth, no further benefit is derived from it; fifth, the body leaves the original place. If, after leaving the original place, one obtains more timely food, rice, or cakes, and eats it without following the remaining food procedure, every mouthful is a Pācittiya offense.』

『The bhikkhus did not know how to perform the remaining food procedure, and reported it to the Buddha. The Buddha said, 「Hold the food in the bowl, supporting it with your hand, expose your right shoulder, kneel on your right knee, and say, 『Venerable Elder, please pay attention! I, so-and-so, have eaten enough, please perform the remaining food procedure for me.』 That bhikkhu should take the bowl and ask, 『Is this food given to me?』 Answer, 『Yes!』 Then eat a small amount, and return the rest. If you do not eat any at all, just take the bowl and return it, saying, 『This is my remaining food, I give it to you.』 This is also called remaining food.」』 This means that the bhikkhus did not know how to do the remaining food procedure and reported it to the Buddha. The Buddha said, 『Hold the food in the bowl, supporting it with your hand, expose your right shoulder, kneel on your right knee, and say: 「Venerable Elder, please pay attention! I, so-and-so, have eaten enough, please perform the remaining food procedure for me.」 That bhikkhu should take the bowl and ask: 「Is this food given to me?」 Answer: 「Yes!」 Then eat a small amount and return the rest. If you do not eat any at all, just take the bowl and return it, saying: 「This is my remaining food, I give it to you.」 This is also called remaining food.』

『The bhikkhunīs are also the same. For the sikṣamāṇā (female trainee), śrāmaṇera (novice monk), and śrāmaṇerī (novice nun), it is a duḥkṛta (wrongdoing) offense.』 This means that bhikkhunīs should also do the same. For the female trainee, novice monk, and novice nun, a duḥkṛta offense (a minor offense) is committed.

『The Buddha was in Rājagṛha (王舍城). At that time, there were two bhikkhus who were close friends, one was intelligent, and the other was dull. The dull one often committed offenses; the intelligent one always pointed out his faults and taught him to repent. The dull one gradually harbored resentment in his heart, thinking, 「Now I will also look for his faults!」 Having failed to find any, after he had finished eating, he called him to eat without performing the remaining food procedure. Because of their close relationship, that bhikkhu did not suspect anything and ate it. After eating, (the dull bhikkhu) said, 「The food you ate was not remaining food, you have committed an offense and should repent! Do not fail to practice the Brahmacarya, and suffer for a long night!」 At that time, that bhikkhu rebuked』

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言：「我欲益汝故，相教呵！云何以此見恨，陷我于罪。」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，不作殘食法，強勸已食比丘食，欲使他犯罪，波逸提。」

有比丘足食已，諸比丘不知，復呼令食，彼比丘言：「我已食竟。」諸比丘便生疑：「我故當不犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若不知他食竟，呼食犯波逸提，無有是處。從今是戒應如是說：

「若比丘，知他比丘食竟，不作殘食法，強勸令食，欲使犯罪，波逸提。」

若勸已食比丘，食不作殘食法食；若彼食時，口口波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三十六竟)。

佛在王舍城。爾時世尊未制比丘受食食，諸比丘各在知識家不受食食。諸白衣譏呵言：「我等不喜見此惡人，著割截壞色衣，不受食食。不受食食，是為不與取！」

爾時大迦葉著糞掃衣，于街巷處處，拾棄食而食。諸居士見，譏呵言：「此沙門正似狗，趣得食食，不凈可惡！云何令彼入我等家？」諸長老比丘聞二事已，以是白佛。佛以是事集比

【現代漢語翻譯】 現代漢語譯本： 他說：『我想要幫助你，所以才教導你啊！為什麼因為這樣而怨恨我，讓我犯下罪過。』眾長老比丘聽了，紛紛責備他，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問那個比丘：『你真的這樣做了嗎？』他回答說：『確實如此，世尊！』佛陀種種責備之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，沒有實行殘食法（將食物處理為殘食的狀態），強行勸已經吃飽的比丘進食，想要使他犯戒，犯波逸提（一種罪名）。』 有比丘已經吃飽了，其他比丘不知道，又叫他吃東西，那個比丘說：『我已經吃完了。』眾比丘便產生疑問：『我這樣做難道不會犯波逸提罪嗎？』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『如果不知道他已經吃飽了，叫他吃東西而犯波逸提罪，沒有這樣的道理。從今以後這條戒律應當這樣說： 『如果比丘，知道其他比丘已經吃飽了，沒有實行殘食法，強行勸他進食，想要使他犯戒，犯波逸提。』 如果勸已經吃飽的比丘，吃沒有實行殘食法的食物；如果他吃的時候，每吃一口就犯一次波逸提。 比丘尼也一樣。式叉摩那（正學女）、沙彌（沙彌）、沙彌尼（沙彌尼），犯突吉羅（一種輕罪）（第三十六條戒律結束）。 佛陀在王舍城（Rājagṛha）。當時世尊還沒有制定比丘接受食物的規定，眾比丘各自在相識的人家不接受食物。一些在家居士譏諷責罵說：『我們不喜歡看到這些惡人，穿著割截過的壞色衣服，不接受食物。不接受食物，這就是不與取（偷盜）！』 當時摩訶迦葉（Mahākāśyapa）穿著糞掃衣（用丟棄的布料縫製的衣服），在街巷各處，撿拾丟棄的食物來吃。一些居士看見了，譏諷責罵說：『這個沙門（Śrāmaṇa）簡直像狗一樣，只要得到食物就吃，真是不乾淨可惡！怎麼能讓他進入我們家呢？』眾長老比丘聽了這兩件事之後，將此事稟告佛陀。佛陀因為這件事召集比

【English Translation】 English version: He said: 'I want to benefit you, that's why I'm teaching you! Why do you resent me for this and cause me to commit a sin?' The elder Bhikshus (monks) heard this and variously rebuked him, and reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monastic community) because of this matter and asked that Bhikshu: 'Did you really do this?' He replied: 'Indeed, World-Honored One!' After the Buddha had variously rebuked him, he told the Bhikshus: 'Now I am establishing a precept for the Bhikshus, from now on this precept should be stated as follows: 'If a Bhikshu, without performing the 'leftover food' procedure (making the food unsuitable for further consumption), forcibly urges a Bhikshu who has already eaten to eat, intending to make him violate the precepts, commits a Pācittiya (an offense requiring confession).' A Bhikshu had already eaten his fill, but the other Bhikshus did not know and again called him to eat. That Bhikshu said: 'I have already finished eating.' The Bhikshus then became doubtful: 'Will I not be committing a Pācittiya offense by doing this?' Therefore, they reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter and told the Bhikshus: 'If you do not know that he has already eaten, calling him to eat and committing a Pācittiya offense, there is no such thing. From now on this precept should be stated as follows: 'If a Bhikshu, knowing that another Bhikshu has already eaten, without performing the 'leftover food' procedure, forcibly urges him to eat, intending to make him violate the precepts, commits a Pācittiya.' If he urges a Bhikshu who has already eaten to eat food without performing the 'leftover food' procedure; if he eats at that time, with each mouthful he commits a Pācittiya. The Bhikshuni (nun) is also the same. Śikṣamāṇā (female novice), Śrāmaṇera (male novice), Śrāmaṇerī (female novice), commits a Duṣkṛta (minor offense) (end of the thirty-sixth precept). The Buddha was in Rājagṛha (王舍城). At that time, the World-Honored One had not yet established the rule for Bhikshus to accept food, and the Bhikshus each did not accept food at the homes of acquaintances. Some laypeople criticized and scolded, saying: 'We do not like to see these evil people, wearing cut-up, ruined-colored robes, not accepting food. Not accepting food, this is taking what is not given (stealing)!' At that time, Mahākāśyapa (摩訶迦葉) was wearing robes made of discarded cloth (robes sewn from discarded materials), and in the streets and alleys, he was picking up discarded food to eat. Some laypeople saw this and criticized and scolded, saying: 'This Śrāmaṇa (沙門) is just like a dog, just getting food to eat, unclean and disgusting! How can we let him enter our homes?' The elder Bhikshus heard these two matters and reported this matter to the Buddha. The Buddha gathered the Bhi

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丘僧，先問諸比丘：「汝等實不受食食不？」答言：「實爾。世尊！」佛種種呵責已，又語迦葉：「汝雖少欲，而為人惡賤，不應食棄去食。若食，突吉羅。」告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，不受食著口中，波逸提。」

時諸比丘為作人作食，不敢嘗，或咸、或淡，作人瞋恨不肯復作。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽為作人嘗食，但不得咽。從今是戒應如是說：

「若比丘，不受食，著口中，除嘗食，波逸提。」

時諸比丘不受楊枝及水，便不敢嚼及漱口，口臭眼闇；共人語時，人聞其氣，問言：「大德！口何以臭？」諸比丘甚羞恥，便乞受楊枝及水。諸人言：「汝自懶取，誰為汝惜楊枝及水？」諸比丘以是白佛。佛以是事集比丘僧，告諸比丘：「今聽不受楊枝及水。從今是戒應如是說：

「若比丘，不受食，著口中，除嘗食、楊枝及水，波逸提。」

爾時舍利弗得風病，目連往問：「汝在家時，曾有此病不？」答云：「有！」「何方治差？」答言：「食藕！」於是目連到阿耨達池取藕與之。舍利弗問：「何處得此？」答言：「阿耨達池。」又問：「從誰受？」答言：「從龍。」便不敢食。以是白佛，佛言：「聽從龍受食。」

【現代漢語翻譯】 現代漢語譯本： 丘僧首先問各位比丘：『你們真的不接受食物食用嗎？』比丘們回答說：『確實如此，世尊！』佛陀種種呵斥之後，又對迦葉說：『你雖然少欲知足，但卻被人厭惡輕賤，不應該吃被丟棄的食物。如果吃了，犯突吉羅罪。』佛告誡各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，沒有接受食物就放入口中，犯波逸提罪。』 當時，各位比丘為他人做飯，不敢品嚐，導致飯菜或咸或淡，做飯的人因此生氣，不肯再做。比丘們將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『現在允許為他人做飯時品嚐食物，但不得吞嚥。從今以後這條戒律應該這樣說：』 『如果比丘，沒有接受食物，就放入口中，除了品嚐食物，犯波逸提罪。』 當時，各位比丘不接受牙籤和水，因此不敢咀嚼和漱口，導致口臭眼花。與人交談時，別人聞到他們的口氣，問道：『大德！您的口為什麼這麼臭？』各位比丘感到非常羞愧，便請求接受牙籤和水。人們說：『你們自己懶得拿，誰會為你們吝惜牙籤和水呢？』各位比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『現在允許接受牙籤和水。從今以後這條戒律應該這樣說：』 『如果比丘，沒有接受食物，就放入口中，除了品嚐食物、牙籤和水，犯波逸提罪。』 當時，舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）得了風病，目連（Moggallana，佛陀的十大弟子之一，以神通著稱）前去探望，問道：『您在家時，曾經得過這種病嗎？』舍利弗回答說：『有！』目連問：『用什麼方法治好的？』舍利弗回答說：『吃藕！』於是目連到阿耨達池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）取藕給舍利弗。舍利弗問：『從哪裡得到這些藕？』目連回答說：『從阿耨達池。』舍利弗又問：『從誰那裡接受的？』目連回答說：『從龍那裡。』舍利弗便不敢吃。將此事稟告佛陀，佛陀說：『允許從龍那裡接受食物。』

【English Translation】 English version: The monk asked the bhikkhus, 'Do you really not accept food to eat?' The bhikkhus replied, 'Indeed, Venerable One!' After the Buddha had scolded them in various ways, he said to Kassapa, 'Although you are content with little, you are despised by others and should not eat discarded food. If you do, it is a dukkata offense.' The Buddha then instructed the bhikkhus, 'Now I establish a rule for the bhikkhus. From now on, this rule should be recited as follows:' 'If a bhikkhu, without having received food, puts it into his mouth, it is a pacittiya offense.' At that time, the bhikkhus were cooking for others but dared not taste the food, resulting in it being either too salty or too bland. The cooks became angry and refused to cook again. The bhikkhus reported this to the Buddha. The Buddha gathered the Sangha and said, 'Now I allow you to taste the food when cooking for others, but you must not swallow it. From now on, this rule should be recited as follows:' 'If a bhikkhu, without having received food, puts it into his mouth, except for tasting food, it is a pacittiya offense.' At that time, the bhikkhus did not accept toothpicks and water, so they dared not chew or rinse their mouths, resulting in bad breath and blurred vision. When talking to others, people smelled their breath and asked, 'Venerable One! Why does your mouth smell so bad?' The bhikkhus were very ashamed and requested to accept toothpicks and water. People said, 'You are too lazy to take it yourselves; who would begrudge you toothpicks and water?' The bhikkhus reported this to the Buddha. The Buddha gathered the Sangha and said, 'Now I allow you to accept toothpicks and water. From now on, this rule should be recited as follows:' 'If a bhikkhu, without having received food, puts it into his mouth, except for tasting food, toothpicks, and water, it is a pacittiya offense.' At that time, Sariputta (Sariputta, one of the Buddha's chief disciples, known for his wisdom) contracted a wind disease. Moggallana (Moggallana, one of the Buddha's chief disciples, known for his psychic powers) went to visit him and asked, 'Did you ever have this disease when you were a householder?' Sariputta replied, 'Yes!' Moggallana asked, 'What cured it?' Sariputta replied, 'Eating lotus root!' Thereupon, Moggallana went to Anavatapta (Anavatapta, a legendary lake in the Himalayas) and obtained lotus root for Sariputta. Sariputta asked, 'Where did you get this?' Moggallana replied, 'From Anavatapta.' Sariputta further asked, 'From whom did you receive it?' Moggallana replied, 'From a dragon.' Sariputta then dared not eat it. He reported this to the Buddha, and the Buddha said, 'It is permissible to receive food from a dragon.'

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時大迦葉從貧家乞食，釋提桓因作是念：「今大德迦葉從貧家乞，我今當作方便使受我食。」即于迦葉乞食之次，作一貧窮織師，在機上織；復化作一女人為其作緯，迦葉從乞，即取缽盛百味飲食與之。迦葉得已，作是念：「此人貧窮，何從得此？」即入定觀，知是帝釋，語言：「憍尸迦！后莫復作！」遂不敢食。以是白佛，佛言：「今聽諸比丘從天受食。」

爾時世尊行於迥路，暮至曠野鬼村。時彼鬼神見佛歡喜，便請佛及僧設明日供，佛默然受之。鬼即竟夜作種種飲食，晨朝敷坐，請佛及僧。佛敕諸比丘，共受彼請，即皆就坐。鬼神手自下食，諸比丘不敢受，以是白佛。佛言：「今聽諸比丘從鬼受食。」

爾時世尊游娑羅樹林。時有一獼猴，從樹上下，取佛缽欲持去，諸比丘捉，不聽。佛告比丘：「聽獼猴取缽。」即持缽到一樹上，取滿缽蜜上佛。佛見有蟲不受，獼猴諦視見蟲，即便拾去；復以上佛，佛為受之，於是獼猴歡喜踴躍，卻行而退。佛持此蜜與諸比丘，諸比丘不敢食。以是白佛，佛言：「聽食獼猴授食。」

爾時有販馬人請佛及僧。行水已，有人語言：「火燒馬屋！」彼以此不展授食，語比丘言：「可自取食！」言已便去。諸比丘疑，不敢食。以是白佛，佛言：「若無凈人

【現代漢語翻譯】 現代漢語譯本：

當時，摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）從貧困人家乞食，釋提桓因（Sakra，佛教的護法神）心想：『現在大德迦葉從貧困人家乞食，我應該想個辦法讓他接受我的供養。』於是，在迦葉乞食的時候，他化作一個貧窮的織工，在織布機上織布；又化作一個女人為他做緯線。迦葉前來乞食，織工就從缽中盛滿各種美味的食物給他。迦葉得到食物后，心想：『這個人如此貧窮，從哪裡得到這些食物呢？』於是入定觀察，知道是帝釋（Indra，印度教和佛教中的天神），就說：『憍尸迦（Kausika，帝釋的別名）！以後不要再這樣做了！』於是就不敢吃這些食物。他將此事稟告佛陀，佛陀說：『現在允許各位比丘接受天人的供養。』 當時，世尊（Bhagavan，佛陀的尊稱）行走在偏僻的道路上，傍晚到達荒野中的鬼村。當時，那裡的鬼神見到佛陀非常歡喜，便邀請佛陀和僧眾接受他們第二天的供養，佛陀默然應允。鬼神們整夜準備各種飲食，清晨鋪設座位，恭請佛陀和僧眾。佛陀命令各位比丘，一同接受他們的邀請，大家都就座了。鬼神親手佈施食物，各位比丘不敢接受，因此將此事稟告佛陀。佛陀說：『現在允許各位比丘接受鬼神的供養。』 當時，世尊在娑羅樹林（Salavana，釋迦牟尼涅槃之地）中游化。當時，有一隻獼猴從樹上下來，拿起佛陀的缽想要拿走，各位比丘阻止它，不讓它拿走。佛陀告訴比丘們：『允許獼猴拿走缽。』獼猴就拿著缽到一棵樹上，取了滿滿一缽蜂蜜獻給佛陀。佛陀看到蜂蜜里有蟲子，沒有接受。獼猴仔細觀察，看到了蟲子，就把它撿走了；又把蜂蜜獻給佛陀，佛陀接受了。於是獼猴歡喜踴躍，倒退著離開了。佛陀拿著這些蜂蜜分給各位比丘，各位比丘不敢食用。因此將此事稟告佛陀，佛陀說：『允許食用獼猴供養的食物。』 當時，有販馬人邀請佛陀和僧眾。行水（提供飲用水）完畢后，有人說：『馬廄著火了！』販馬人因此沒有繼續佈施食物，對比丘們說：『可以自己取食！』說完就離開了。各位比丘疑惑，不敢食用。因此將此事稟告佛陀，佛陀說：『如果沒有凈人（Kappiyakaraka，負責處理僧團事務的居士）』

【English Translation】 English version:

At that time, Mahakasyapa (one of the ten great disciples of the Buddha) was begging for food from poor families. Sakra (Lord Indra, a protector deity in Buddhism) thought to himself: 'Now that the venerable Kasyapa is begging from poor families, I should devise a way to have him accept my offering.' So, when Kasyapa was begging for food, he transformed himself into a poor weaver, working at a loom; he also transformed a woman to work as his weft. When Kasyapa came to beg, the weaver filled his bowl with various delicious foods. After receiving the food, Kasyapa thought: 'This person is so poor, where did he get this food from?' He then entered into meditation and realized it was Sakra. He said: 'Kausika (another name for Sakra)! Do not do this again!' So he dared not eat the food. He reported this matter to the Buddha, who said: 'From now on, I allow the monks to receive food from the devas (gods).' At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) was traveling on a remote road and arrived at a ghost village in the wilderness at dusk. When the ghosts there saw the Buddha, they were very happy and invited the Buddha and the Sangha (monastic community) to accept their offering the next day. The Buddha silently accepted. The ghosts prepared various foods throughout the night, and in the morning, they set up seats and invited the Buddha and the Sangha. The Buddha instructed the monks to accept their invitation together, and they all took their seats. The ghosts personally served the food, but the monks dared not accept it, so they reported this matter to the Buddha. The Buddha said: 'From now on, I allow the monks to receive food from ghosts.' At that time, the Bhagavan was wandering in the Salavana (grove of Sal trees, the place of the Buddha's Parinirvana). At that time, a monkey came down from a tree and picked up the Buddha's bowl, wanting to take it away. The monks stopped it, not allowing it to take it. The Buddha told the monks: 'Allow the monkey to take the bowl.' The monkey then took the bowl to a tree and brought a bowl full of honey to the Buddha. The Buddha saw that there were insects in the honey and did not accept it. The monkey looked closely and saw the insects, so it picked them out; then it offered the honey to the Buddha again, and the Buddha accepted it. Thereupon, the monkey rejoiced and hopped, retreating backwards. The Buddha gave this honey to the monks, but the monks dared not eat it. So they reported this matter to the Buddha, who said: 'I allow you to eat the food offered by the monkey.' At that time, a horse trader invited the Buddha and the Sangha. After providing water for washing, someone said: 'The stable is on fire!' The horse trader therefore did not continue to distribute food, but said to the monks: 'You can take the food yourselves!' After saying this, he left. The monks were doubtful and dared not eat. So they reported this matter to the Buddha, who said: 'If there is no Kappiyakaraka (a lay attendant who handles matters for the Sangha)'

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，聽諸比丘以施主語食，為受食。」

復有諸白衣遙擲食與比丘。比丘以是白佛，佛言：「不得受遙擲食。」

有諸老病比丘眼闇，受食時觸凈人手，數洗煩勞。以是白佛，佛言：「應受草葉敷之，以手按邊，令食著上，此亦名受。」

諸比丘便廣敷草葉。以是白佛，佛言：「不應廣敷，敷齊手所及處。」

有諸白衣惡賤比丘，不肯親授，以食著比丘前地，語令自取。諸比丘不知云何？以是白佛。佛言：「若施主惡賤不肯授食，亦聽以彼語取，為受食。有四種受：身授身受，物授物受，手授手受，教取而受。」

有鹹水，比丘不受不敢飲之。以是白佛。佛言：「若不著鹽，性咸，聽不受飲。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三十七竟)。◎

五分律卷第七 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第八(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯初分墮法

◎佛在王舍城。爾時未為比丘制非時食，諸比丘于暝夜乞食，或墮溝塹、或觸女人、或遇賊剝、或為蟲獸之所傷害；食無時節廢修梵行。

時迦留陀夷著雜色衣，面黑、眼赤闇中乞食。有一懷妊婦人電光中見，便大驚喚言：「毗舍遮！

【現代漢語翻譯】 現代漢語譯本：『聽任各位比丘接受施主用語言佈施的食物，這就算是接受供養了。』

又有在家居士遠遠地把食物扔給比丘。比丘將此事稟告佛陀，佛陀說：『不得接受遙擲的食物。』

有些年老體弱的比丘眼睛昏花，接受食物時碰到凈人的手，多次清洗，感到煩惱。他們將此事稟告佛陀，佛陀說：『應該鋪上草葉，用手按住邊緣，讓食物放在上面，這也算是接受。』

比丘們便大面積地鋪設草葉。他們將此事稟告佛陀，佛陀說：『不應該大面積鋪設，鋪設到手能夠到的地方就可以了。』

有些在家居士厭惡比丘，不肯親自遞送食物，而是把食物放在比丘面前的地上，讓比丘自己拿取。比丘們不知道該怎麼辦，將此事稟告佛陀。佛陀說：『如果施主厭惡而不肯遞送食物，也允許用他的話語拿取，這就算是接受供養。有四種接受方式：身體遞送身體接受，物品遞送物品接受，手遞送手接受，教導拿取而接受。』

有鹹水，比丘們不敢接受，也不敢飲用。他們將此事稟告佛陀。佛陀說：『如果沒有加鹽，本身就是鹹的，允許不接受飲用。』

比丘尼也是如此。式叉摩那（正學女）、沙彌（勤策男）、沙彌尼（勤策女），突吉羅（惡作罪，輕罪）。（第三十七條戒律結束）

五分律卷第七 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第八(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯初分墮法

佛陀在王舍城。當時還沒有為比丘制定非時食的戒律，比丘們在夜晚黑暗中乞食，有時掉進溝里，有時碰到女人，有時遇到盜賊搶劫，有時被蟲獸傷害；因為吃飯沒有固定時間，荒廢了修行梵行。

當時，迦留陀夷（尊者名）穿著雜色衣服，面色黝黑，眼睛發紅，在黑暗中乞食。有一位懷孕的婦女在閃電的光亮中看見了他，便大驚失色地喊道：『毗舍遮（食人鬼）！』

【English Translation】 English version: 'Listen, bhikkhus (monks), to accept food offered with words of generosity from donors, that is considered receiving.'

Furthermore, some laypeople threw food to the bhikkhus from a distance. The bhikkhus reported this to the Buddha, who said: 'One should not accept food thrown from a distance.'

Some elderly and sick bhikkhus with poor eyesight, when receiving food, touched the hands of attendants, causing them trouble with repeated washing. They reported this to the Buddha, who said: 'One should spread grass leaves, press down the edges with the hand, and let the food be placed on top; this is also considered receiving.'

The bhikkhus then spread grass leaves extensively. They reported this to the Buddha, who said: 'One should not spread them extensively, but only to the extent that the hand can reach.'

Some laypeople disliked the bhikkhus and were unwilling to hand over food directly, but placed the food on the ground in front of the bhikkhus, telling them to take it themselves. The bhikkhus did not know what to do and reported this to the Buddha. The Buddha said: 'If the donor dislikes and is unwilling to hand over food, it is permissible to take it according to their words, and this is considered receiving. There are four kinds of receiving: body handing over body receiving, object handing over object receiving, hand handing over hand receiving, instructing to take and receiving.'

There was salty water, and the bhikkhus did not dare to accept or drink it. They reported this to the Buddha. The Buddha said: 'If salt has not been added, and it is naturally salty, it is permissible not to accept or drink it.'

The same applies to bhikkhunis (nuns). For siksamana (probationary nuns), sramanera (novice monks), and sramanerika (novice nuns), it is a dukkrta (wrongdoing, a minor offense). (End of the thirty-seventh precept)

Vinaya in Five Parts, Volume 7 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya

Vinaya in Five Parts, Volume 8 (Mahisasaka)

Translated by Tripitaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others. First Section: Rules Concerning Defeat

The Buddha was in Rajagrha (King's Abode). At that time, the rule against eating at improper times had not yet been established for the bhikkhus. The bhikkhus begged for food in the darkness of night, sometimes falling into ditches, sometimes touching women, sometimes encountering robbers, or being harmed by insects and beasts; eating at irregular times hindered the practice of brahmacharya (pure conduct).

At that time, Kalodayin (an elder's name) was wearing mixed-colored robes, with a dark face and red eyes, begging for food in the darkness. A pregnant woman saw him in the flash of lightning and cried out in great fear: 'A pisaca (flesh-eating demon)!'

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毗舍遮！」迦留陀夷言：「我是沙門乞食，非毗舍遮。」便苦罵言：「汝何以不以刀決腹，而於暝夜闇中乞食！余沙門、婆羅門一食便足，汝今云何食無晝夜？」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問迦留陀夷：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，非時食，波逸提。」

爾時有比丘服吐下藥，不及時食，腹中空悶。諸比丘不知云何？以是白佛。佛言：「以酥涂身。」猶故不差，佛言：「以麨涂身。」猶故不差，佛言：「酥和麨涂身。」猶故不差，佛言：「以暖湯澡洗。」猶故不差，佛言：「與暖湯飲。」猶故不差，佛言：「以盆盛肥肉汁，坐著中。以如此等足以至曉，一切不得過時食。」

非時者：從正中以後，至明相未出，名為非時。

若比丘，非時，非時想、非時疑；非時，時想，皆波逸提。時，非時想、時疑，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三十八竟)。

佛在王舍城。爾時世尊未為比丘制食殘宿食。彼有神廟是遊戲處，眾人競赍美食，就中觀看；或經信宿，肴膳豐多。諸比丘于彼得食，食不能盡，房中殷積無處不有，來致蟲鼠穿壞

【現代漢語翻譯】 現代漢語譯本： 『毗舍遮！（Pisaca，惡鬼名）』迦留陀夷（Kaludayi，人名，佛陀弟子）說：『我是沙門（Sramana，出家修行者）乞食，不是毗舍遮。』那人便大聲謾罵說：『你為什麼不用刀剖開肚子，卻在昏暗的夜晚乞食！其他的沙門、婆羅門（Brahmana，古印度祭司）吃一頓就足夠了，你現在怎麼不分晝夜地吃？』眾長老比丘聽了，紛紛責備他，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問迦留陀夷：『你真的這樣做了嗎？』迦留陀夷回答說：『確實如此，世尊！』佛陀種種責備他之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，在非規定的時間進食，犯波逸提（Payantika，一種罪名）。』 當時有比丘服用催吐或瀉藥，沒有及時進食，腹中空虛難受。眾比丘不知道該怎麼辦，便將此事稟告佛陀。佛陀說：『用酥油塗抹身體。』仍然沒有好轉，佛陀說：『用炒麵塗抹身體。』仍然沒有好轉，佛陀說：『用酥油和炒麵混合塗抹身體。』仍然沒有好轉，佛陀說：『用溫水洗澡。』仍然沒有好轉，佛陀說：『喝溫水。』仍然沒有好轉，佛陀說：『用盆盛滿肥肉汁，坐在裡面。』像這樣足以支撐到天亮，一切都不得在非規定的時間進食。 非時：從正午以後，到黎明之相未出現，稱為非時。 如果比丘，在非時的時間，認為是或懷疑是非時；在非時的時間，認為是時，都犯波逸提。在時的時間，認為是非時，或懷疑是非時，犯突吉羅（Dukkata，一種輕罪）。 比丘尼（Bhiksuni，女性出家修行者）也一樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，出家男童）、沙彌尼（Sramanerika，出家女童），犯突吉羅（第三十八條戒律結束）。 佛陀在王舍城（Rajagrha，古印度城市）。當時世尊還沒有為比丘制定關於食用剩餘的隔夜食物的戒律。那裡有一個神廟是人們遊樂的地方，眾人爭相帶著美食，到那裡觀看娛樂；有的食物經過多日，各種菜餚非常豐盛。眾比丘在那裡得到食物，吃不完，房間里堆積得滿滿的，到處都是，引來蟲鼠啃咬。

【English Translation】 English version: 'Pisaca! (Pisaca, a type of demon)' Kaludayi (Kaludayi, a person's name, a disciple of the Buddha) said, 'I am a Sramana (Sramana, a wandering ascetic) begging for food, not a Pisaca.' Then he cursed him bitterly, saying, 'Why don't you cut open your belly with a knife, and beg for food in the dark night! Other Sramanas and Brahmanas (Brahmana, ancient Indian priests) are satisfied with one meal, how is it that you eat without regard to day or night?' The elder Bhikkhus (Bhikkhu, Buddhist monks) heard this, and variously rebuked him, and reported this matter to the Buddha. The Buddha gathered the Sangha (Sangha, monastic community) of Bhikkhus because of this matter, and asked Kaludayi, 'Is it true that you did this?' He replied, 'It is true, O Blessed One!' After the Buddha had variously rebuked him, he told the Bhikkhus, 'Now I will establish a precept for the Bhikkhus, from now on this precept should be recited as follows:' 'If a Bhikkhu eats at an improper time, it is a Payantika (Payantika, a type of offense).' At that time, there were Bhikkhus who took emetics or purgatives, and did not eat in time, and their bellies were empty and uncomfortable. The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'Anoint the body with ghee (clarified butter).' It still did not improve, the Buddha said, 'Anoint the body with roasted flour.' It still did not improve, the Buddha said, 'Anoint the body with ghee and roasted flour mixed together.' It still did not improve, the Buddha said, 'Bathe with warm water.' It still did not improve, the Buddha said, 'Drink warm water.' It still did not improve, the Buddha said, 'Fill a basin with fatty meat broth and sit in it.' Like this, it is enough to last until dawn, and everything must not be eaten at an improper time. Improper time: From after noon until the sign of dawn has not yet appeared, it is called improper time. If a Bhikkhu, at an improper time, thinks or doubts that it is an improper time; at an improper time, thinks it is the proper time, it is all a Payantika. At the proper time, thinks it is an improper time, or doubts that it is an improper time, it is a Dukkata (Dukkata, a minor offense). The Bhikkhunis (Bhiksuni, Buddhist nuns) are also the same. Siksamana (Siksamana, a female trainee), Sramanera (Sramanera, a novice monk), Sramanerika (Sramanerika, a novice nun), it is a Dukkata (the end of the thirty-eighth precept). The Buddha was in Rajagrha (Rajagrha, an ancient Indian city). At that time, the Blessed One had not yet established a precept for the Bhikkhus regarding eating leftover food from the previous day. There was a temple there that was a place for amusement, and people competed to bring delicious food to watch and enjoy; some of the food had been there for many days, and there were many rich dishes. The Bhikkhus obtained food there, and could not finish eating it, and the rooms were piled up full, everywhere, attracting insects and rats to gnaw and damage it.

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屋壁。諸居士見，問言：「誰積此食？」有人言：「沙門釋子！」即皆譏訶：「此禿頭輩，唯知貪受，不計損費！無沙門行，破沙門法！」

復有一阿練若比丘，住阿練若處，作是念：「日日乞食，妨廢行道。」便並乞種種食，或直爾舉，或曝令燥。時諸比丘遊行見之，語言：「世尊不說衣趣蔽形，食趣支身耶？何以多積飲食曝曬狼藉？」彼比丘言：「此去村遠，日日乞食妨廢行道，是以並乞，用息煩勞。」諸比丘以是白佛。佛以是事集比丘僧，問彼比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，食殘宿食，波逸提。」

殘宿食者：已受之食，留之經宿，名為殘宿食。若食此食，口口波夜提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(三十九竟)。

佛在王舍城。爾時此國饑饉，乞食難得，二十八鬼神將軍，來詣佛所，頭面禮足，白佛言：「世尊！今世饑饉，愿佛遊行人間。我等當化眾人，使發善心。」世尊默然許之。時四天王、釋提桓因、娑婆世界主梵天王，亦來詣佛，頭面禮足，卻住一面，如上白佛，佛亦默然許之。

於是世尊從王舍城，與大比丘僧千二百五十人俱，復有五百比丘

【現代漢語翻譯】 現代漢語譯本： 在房屋的墻壁上。一些在家居士看見了，問道：『是誰積攢了這些食物？』有人回答說：『是沙門釋子（指佛教出家人）！』他們就都譏諷呵斥道：『這些禿頭的人，只知道貪圖享受，不考慮損耗浪費！沒有沙門的修行，破壞沙門的戒法！』 又有一個住在阿練若（指遠離人煙的修行場所）的比丘，住在阿練若處，心想：『每天乞食，妨礙修行。』於是就一起乞討各種食物，或者直接拿來，或者曬乾。當時，一些比丘看見了，說道：『世尊不是說過衣服是爲了遮蔽身體，食物是爲了維持生命嗎？為什麼積攢這麼多食物，還曬得亂七八糟？』那位比丘說：『這裡離村子很遠，每天乞食妨礙修行，所以一起乞討，用來減少麻煩。』眾比丘把這件事稟告了佛陀。佛陀因為這件事召集比丘僧眾，問那位比丘：『你真的這樣做了嗎？』他回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，吃了剩餘的隔夜食物，犯波逸提（一種戒律名稱）。』 剩餘的隔夜食物：已經接受的食物，留到第二天，稱為剩餘的隔夜食物。如果吃了這種食物，每吃一口，犯波逸提。 比丘尼（女性出家人）也一樣。式叉摩那（準出家女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（一種輕罪）。（第三十九條戒律結束） 佛陀在王舍城（古代印度城市）。當時這個國家發生饑荒，很難乞討到食物，二十八位鬼神將軍，來到佛陀住所，頭面頂禮佛足，稟告佛陀說：『世尊！現在世道饑荒，希望佛陀憐憫人間。我們將會教化眾人，使他們發起善心。』世尊默默地答應了他們。當時，四大天王、釋提桓因（帝釋天）、娑婆世界（我們所居住的世界）之主梵天王，也來到佛陀住所，頭面頂禮佛足，退到一旁站立，像之前一樣稟告佛陀，佛陀也默默地答應了他們。 於是世尊從王舍城出發，與一千二百五十位大比丘僧眾一起，還有五百位比丘

【English Translation】 English version: On the walls of a house. Some lay devotees saw it and asked, 'Who has accumulated this food?' Someone replied, 'The Shramana Shakya's disciples (referring to Buddhist monks)!' They all ridiculed and scolded, 'These bald-headed people only know how to be greedy and enjoy, without considering the waste! They have no Shramana practice and are destroying the Shramana Dharma!' Furthermore, there was a Bhikshu (monk) living in an Aranya (a secluded place for practice), residing in the Aranya, thinking, 'Begging for food every day hinders my practice.' So he begged for various kinds of food all at once, either taking it directly or drying it in the sun. At that time, some Bhikshus saw it and said, 'Didn't the World Honored One say that clothes are for covering the body and food is for sustaining life? Why accumulate so much food and dry it in such a messy way?' That Bhikshu said, 'This place is far from the village, and begging for food every day hinders my practice, so I beg for it all at once to reduce trouble.' The Bhikshus reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monk community) because of this matter and asked that Bhikshu, 'Did you really do this?' He replied, 'Indeed, World Honored One!' After the Buddha scolded him in various ways, he told the Bhikshus, 'Now I am establishing a precept for the Bhikshus. From now on, this precept should be stated as follows:' 'If a Bhikshu eats leftover overnight food, he commits a Payattika (a type of offense).' Leftover overnight food: Food that has been received and left until the next day is called leftover overnight food. If one eats this food, with each mouthful, one commits a Payattika. The Bhikshuni (female monastic) is also the same. The Shikshamana (probationary nun), Shramanera (novice monk), and Shramanerika (novice nun) commit a Dukkata (a minor offense). (The thirty-ninth precept ends) The Buddha was in Rajagriha (ancient Indian city). At that time, there was a famine in this country, and it was difficult to beg for food. Twenty-eight Yaksha (a type of spirit) generals came to the Buddha's residence, prostrated themselves at his feet, and reported to the Buddha, 'World Honored One! Now the world is in famine, may the Buddha have compassion on the human realm. We will teach and transform the people, causing them to generate good intentions.' The World Honored One silently agreed to them. At that time, the Four Heavenly Kings, Shakra Devanam Indra (ruler of the Trāyastriṃśa Heaven), and Brahma King, the lord of the Saha World (the world we live in), also came to the Buddha's residence, prostrated themselves at his feet, and stood aside, reporting to the Buddha as before. The Buddha also silently agreed to them. Then the World Honored One departed from Rajagriha, together with a great Bhikshu Sangha of one thousand two hundred and fifty people, and also five hundred Bhikshus

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尼、五百優婆塞、五百優婆夷，共遊摩竭國。復有外道男女千人、五百乞兒，皆隨佛后，求乞殘食。世尊所至之處，無不傾竭供養，四遠持供來者，皆不得設；飲食豐長，極有所兼。諸比丘各以所食之餘，與外道男女及乞食人。諸白衣見，便譏呵言：「沙門釋子得便盡受，食之不盡，與諸邪見！不如構乳之人，知留犢子！」或復有言：「沙門釋子尚供養外道，我等何為而不奉事？」

於是世尊進至安那頻頭邑。時有大婆羅門，名曰沙門，以五百乘車，過載飲食逐佛，五月餘日求次設供，竟未能得。其家追言：「農時欲過，可還附業。」時婆羅門到阿難所，語阿難言：「我五百乘車載諸飲食，欲供佛及僧；逐佛已來五月餘日，猶未得設。家信見追，不得覆住，欲以食具，散佈道中，令佛及僧踏上而過，於我宿心便為得遂。」阿難答言：「當白世尊！」即以白佛。佛語阿難：「汝可將婆羅門看供食家，若有所無教令作之。」阿難受教，將婆羅門看供食家，見無有粥及油蜜煎餅。彼便作七種粥、二種餅，晨朝白佛，餅粥已辦。佛語阿難：「汝助下之。」阿難受教，助下粥餅。時有外道母人抱一小女，阿難以其有兒，偏與二餅。諸外道言：「此比丘染著母人，偏與二餅。」復有言：「政當以其抱兒，非偏之謂！」共諍紛

【現代漢語翻譯】 現代漢語譯本 當時，我和五百比丘尼（Bhikkhuni，女性出家修行者）、五百優婆塞（Upasaka，在家男居士）、五百優婆夷（Upasika，在家女居士）一起，在摩揭陀國（Magadha）游化。此外，還有一千名外道（Tirthika，指佛教以外的其他宗教修行者）男女和五百名乞丐，都跟在佛陀身後，乞討剩餘的食物。世尊（Bhagavan，佛陀的尊稱）所到之處，人們無不傾盡所有來供養，以至於遠方帶著供品前來的人，都無法如願供養；食物非常豐盛，甚至有剩餘。眾比丘（Bhikkhu，出家男修行者）各自將自己吃剩下的食物，分給外道男女和乞丐。一些在家信徒看到后，便譏諷說：『這些沙門釋子（Sramana，一般指佛教出家眾，Sakya-putra，釋迦之子，指佛教徒）真是佔盡便宜，吃都吃不完，還分給這些邪見之人！還不如那些養牛的人，知道給小牛犢留奶！』 有的人還說：『沙門釋子尚且供養外道，我們為什麼不供奉他們呢？』

於是，世尊來到安那頻頭邑（Anupiya）。當時有一位名叫沙門（Sramana）的大婆羅門（Brahmana，古印度教祭司），用五百輛車裝載著食物，跟隨佛陀，五個月以來一直想找機會供養，卻始終未能如願。他的家人來信催促說：『農時快要過了，可以回家務農了。』 這位婆羅門找到阿難（Ananda，佛陀的十大弟子之一），對阿難說：『我用五百輛車裝載著各種食物，想要供養佛陀和僧眾；跟隨佛陀已經五個多月了，仍然沒有機會供養。現在家裡來信催促，我不能再停留了，我想把這些食物散佈在道路上，讓佛陀和僧眾從上面走過，這樣也算是滿足了我長久以來的心願。』 阿難回答說：『我將稟告世尊。』 隨即稟告了佛陀。佛陀對阿難說：『你可以帶婆羅門去看看供食的地方，看看缺少什麼，告訴他們去做。』 阿難接受了佛陀的指示，帶婆羅門去看了供食的地方，發現沒有粥、油蜜和煎餅。於是，婆羅門做了七種粥和兩種餅，第二天早上稟告佛陀，說餅和粥已經準備好了。佛陀對阿難說：『你幫忙分發一下。』 阿難接受了佛陀的指示，幫忙分發粥和餅。當時有一位外道婦女抱著一個小女孩，阿難因為她抱著孩子，就特別給了她兩塊餅。一些外道就說：『這位比丘貪戀婦女，所以特別給了她兩塊餅。』 有的人又說：『應該是因為她抱著孩子，所以才多給的，不能說是偏袒！』 眾人為此爭論不休。

【English Translation】 English version At that time, I was traveling in Magadha with five hundred Bhikkhunis (female monastic), five hundred Upasakas (male lay followers), and five hundred Upasikas (female lay followers). In addition, there were also a thousand non-Buddhist men and women (Tirthikas) and five hundred beggars, all following behind the Buddha, begging for leftover food. Wherever the Bhagavan (Buddha's title) went, people spared no effort to make offerings, so much so that those who came from afar with offerings were unable to present them; the food was abundant, even with leftovers. The Bhikkhus (male monastic) each gave their leftover food to the non-Buddhist men and women and the beggars. When the lay followers saw this, they ridiculed and said, 'These Sramana Sakya-putras (Buddhist monks) take all the advantages, eating without end, and even giving to those with wrong views! They are not as good as those who raise cows, who know to leave milk for the calves!' Some also said, 'The Sramana Sakya-putras even make offerings to non-Buddhists, why shouldn't we serve them?'

Then, the Bhagavan arrived at Anupiya. At that time, there was a great Brahmana (priest) named Sramana, who followed the Buddha with five hundred carts loaded with food, seeking an opportunity to make offerings for more than five months, but he was never able to do so. His family sent a message urging him, 'The farming season is about to pass, you should return to farming.' This Brahmana went to Ananda (one of the Buddha's ten principal disciples) and said to Ananda, 'I have five hundred carts loaded with various foods, wanting to make offerings to the Buddha and the Sangha (Buddhist community); I have been following the Buddha for more than five months, but I still haven't had the opportunity to make offerings. Now my family has sent a message urging me, and I cannot stay any longer. I want to scatter these foods on the road, so that the Buddha and the Sangha can walk over them, and this will fulfill my long-cherished wish.' Ananda replied, 'I will report to the Bhagavan.' He then reported to the Buddha. The Buddha said to Ananda, 'You can take the Brahmana to see the place where food is being prepared, see what is lacking, and tell them to make it.' Ananda accepted the Buddha's instructions and took the Brahmana to see the place where food was being prepared, and found that there was no porridge, oil, honey, or fried cakes. So, the Brahmana made seven kinds of porridge and two kinds of cakes, and the next morning he reported to the Buddha that the cakes and porridge were ready. The Buddha said to Ananda, 'Help distribute them.' Ananda accepted the Buddha's instructions and helped distribute the porridge and cakes. At that time, there was a non-Buddhist woman holding a little girl, and Ananda, because she was holding a child, gave her two cakes. Some non-Buddhists said, 'This Bhikkhu is attached to women, so he gave her two cakes.' Some others said, 'It should be because she is holding a child, so he gave her more, it cannot be said to be partiality!' The crowd argued endlessly about this.

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紜，遂亂座席。阿難見已，心不自安，便到佛所，並以前事白佛。佛以是事集比丘僧，問阿難：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與外道，若男、若女食，波逸提。」

復有諸比丘，與裸形外道食，彼裹一裹餅入王舍城，諸人問言：「從何處來？」答言：「從禿頭居士間來。」復問：「裹中何物？」答言：「是蜜煎餅。」復問：「從誰得？」答言：「諸居士以沙門釋子為福田，沙門釋子復以我為福田，從彼受得。」諸人便譏呵言：「沙門釋子不知節量，貪受無厭！我等減割妻子身口之分，以用供養，乃持與此邪見惡人！若應供養，我當供養，何假沙門？」諸長老比丘聞，種種呵責，以此白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責：「有衣、無衣，有何等異？」種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，與外道裸形，若男、若女食，波逸提。」

有諸外道食時來乞，諸比丘不敢與，便瞋罵言：「沙門釋子教人佈施，而自慳惜！何道之有？」而致信敬諸白衣聞，亦譏呵言：「云何沙門恒就人乞，而不乞人。」復有比丘外道親親來乞，亦不敢與

【現代漢語翻譯】 現代漢語譯本 當時，（有些比丘）於是擾亂了座位秩序。阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）看到這種情況，心中不安，便去到佛陀那裡，將之前發生的事情稟告了佛陀。佛陀因為這件事召集了比丘僧團，問阿難：「你真的做了這樣的事嗎？」阿難回答說：「確實如此，世尊！」佛陀種種呵責之後，告訴各位比丘：「現在為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，與外道（非佛教的修行者），無論是男是女一起吃飯，犯波逸提（Pāyantika，一種輕罪）。』 又有比丘，與裸形外道（一種不穿衣服的修行者）一起吃飯，那些裸形外道用布裹著一塊餅進入王舍城（Rājagṛha，古印度摩揭陀國的首都），人們問他們：『從哪裡來？』他們回答說：『從禿頭居士（指佛教僧侶）那裡來。』又問：『裹在裡面的是什麼？』他們回答說：『是蜜煎餅。』又問：『從誰那裡得到的？』他們回答說：『各位居士認為沙門釋子（Śrāmaṇa Śākya，釋迦牟尼佛的出家弟子）是福田，沙門釋子又認為我們是福田，所以從他們那裡得到。』人們便譏諷呵斥說：『沙門釋子不知節制，貪得無厭！我們減少妻子兒女的口糧，用來供養他們，他們竟然拿去給這些邪見惡人！如果應該供養，我們自己會供養，何必假手沙門？』各位長老比丘聽到后，種種呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問各位比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責：『有穿衣服和沒穿衣服，有什麼區別？』種種呵責之後，告訴各位比丘：『從今以後這條戒律應該這樣說： 『如果比丘，與裸形外道，無論是男是女一起吃飯，犯波逸提。』 有些外道在吃飯的時候來乞討，各位比丘不敢給他們，他們便嗔罵說：『沙門釋子教人佈施，自己卻慳吝！有什麼道義可言？』導致信奉佛教的在家居士聽到后，也譏諷呵斥說：『為什麼沙門總是向人乞討，而不施捨給別人。』又有比丘的外道親戚來乞討，比丘也不敢給他們。

【English Translation】 English version Then, (some monks) consequently disrupted the seating arrangement. Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) saw this and felt uneasy, so he went to the Buddha and reported what had happened. The Buddha gathered the assembly of monks because of this matter and asked Ānanda, 'Did you really do such a thing?' Ānanda replied, 'Indeed, World-Honored One!' After various rebukes, the Buddha told the monks, 'Now I am establishing a precept for the monks. From now on, this precept should be stated as follows: 'If a monk eats with a non-Buddhist ascetic (outsider), whether male or female, it is an offense of Pāyantika (a minor offense).' Furthermore, some monks ate with naked ascetics (a type of ascetic who does not wear clothes). Those naked ascetics wrapped a cake in cloth and entered Rājagṛha (the capital of the ancient Magadha kingdom in India). People asked them, 'Where did you come from?' They replied, 'From the bald-headed householders (referring to Buddhist monks).' They further asked, 'What is wrapped inside?' They replied, 'It is a honey cake.' They asked, 'From whom did you get it?' They replied, 'The laypeople consider the Śrāmaṇa Śākyas (ordained disciples of Śākyamuni Buddha) as fields of merit, and the Śrāmaṇa Śākyas consider us as fields of merit, so we received it from them.' The people then ridiculed and scolded, saying, 'The Śrāmaṇa Śākyas do not know moderation and are insatiably greedy! We reduce the portions for our wives and children to make offerings to them, and they actually give it to these heretical and evil people! If offerings should be made, we will make them ourselves. Why should we rely on the Śrāmaṇas?' When the elder monks heard this, they rebuked them in various ways and reported the matter to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked the monks, 'Did you really do such a thing?' They replied, 'Indeed, World-Honored One!' The Buddha rebuked them in various ways, saying, 'What difference is there between having clothes and not having clothes?' After various rebukes, he told the monks, 'From now on, this precept should be stated as follows: 'If a monk eats with a naked ascetic, whether male or female, it is an offense of Pāyantika.' Some non-Buddhists came begging for food during mealtime, and the monks did not dare to give them any. They then scolded, saying, 'The Śrāmaṇa Śākyas teach people to give alms, but they themselves are stingy! What kind of morality is this?' This caused the lay followers who had faith to hear this and also ridiculed and scolded, saying, 'Why do the Śrāmaṇas always beg from people but not give to others?' Furthermore, a monk's non-Buddhist relatives came begging, and the monks did not dare to give them anything either.

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。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘與外道食，但莫自手與。從今是戒應如是說：

「若比丘，自手與外道裸形，若男、若女食，波逸提。」

若外道來乞，應以己分一揣，彆著一處，使其自取；不應持僧食與。若乞乞兒、乞狗、乞鳥，應量己食多少取分，然後減以乞之；不得取分外為施。

沙彌，突吉羅。

若父母是外道，自手與，不犯(四十竟)。

佛在王舍城。爾時有諸白衣來詣僧坊，問諸比丘：「僧有幾人？」諸比丘言：「僧有若干人。」諸白衣言：「我等明日盡請眾僧，顧臨薄食。」六群比丘語言：「汝若與我乳、酪、酥、油、魚、肉者，當受汝請。」諸人答言：「當須假貸、市買辦之。」語已，各還其家，或假貸不果，或市買不得，明日食具已辦，唱言時到。眾僧著衣持缽，往詣其家就坐而坐，行水下食。六群比丘言：「何以無有乳、酪、酥、油、魚、肉？」答言：「假貸不果，市買不得。」六群比丘便倒缽而去。諸白衣咸作是言：「此等不得美食，倒缽而去！為是國王？為是大臣？夫出家者，為求解脫，乞食趣足；而今云何反著美味？無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」

【現代漢語翻譯】 現代漢語譯本：因此，他們稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『現在允許各位比丘給外道食物，但不要親手給。從今以後，這條戒律應該這樣說：』 『如果比丘親手給外道裸形者，無論是男是女食物，犯波逸提（Payantika，一種輕罪）。』 如果外道前來乞討，應該從自己的食物中拿出一小份，另外放在一個地方，讓他們自己拿取；不應該把僧團的食物給他們。如果乞討的對象是乞丐、狗、鳥，應該衡量自己的食物多少，取出適當的份量，然後減少自己的食物給它們；不得在自己應得的食物之外再拿出額外的食物施捨。 沙彌（Sramanera，佛教術語，指未成年出家男子），犯突吉羅（Dukkata，一種輕微的過失）。 如果父母是外道，親手給他們食物，不犯戒（以上四十條戒律完畢）。 佛陀在王舍城（Rajagrha，古印度城市）。當時，有一些在家居士來到僧團的住所，問各位比丘：『僧團有多少人？』各位比丘回答說：『僧團有若干人。』這些在家居士說：『我們明天想邀請所有的僧眾，前來享用粗茶淡飯。』六群比丘（The Group of Six，指六位行為不端的比丘）說：『如果你們能給我們提供乳、酪、酥、油、魚、肉，我們就接受你們的邀請。』這些人回答說：『我們需要借貸、購買才能辦到。』說完，各自回到家中，有些人借貸沒有成功，有些人購買不到，第二天，食物已經準備好，就宣告用餐的時間到了。眾僧穿好衣服，拿著缽，前往這些在家居士的家中就座，開始行水、下食。六群比丘說：『為什麼沒有乳、酪、酥、油、魚、肉？』回答說：『借貸沒有成功，購買不到。』六群比丘便把缽倒扣著離開了。這些在家居士都說：『這些人得不到美食，就倒扣著缽離開了！他們是國王嗎？是大臣嗎？出家人，是爲了求解脫，乞食就足夠了；而現在為什麼反而貪求美味？沒有沙門（Sramana，指佛教出家修行者）的修行，破壞沙門的正法！』各位長老比丘聽到后，種種呵責他們，因此稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』

【English Translation】 English version: Therefore, they reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks) and told the Bhikkhus (monks): 'Now I allow you Bhikkhus to give food to the non-Buddhists, but do not give it with your own hands. From now on, this precept should be stated as follows:' 'If a Bhikkhu gives food with his own hand to a naked non-Buddhist, whether male or female, it is a Payantika (an offense requiring confession).' If a non-Buddhist comes to beg, one should take a small portion from one's own food, place it separately, and let them take it themselves; one should not give them food from the Sangha (monastic community). If the beggar is a beggar, a dog, or a bird, one should measure the amount of one's own food, take an appropriate portion, and then reduce one's own food to give to them; one must not take extra food outside of one's own portion to give as alms. A Sramanera (novice monk) commits a Dukkata (an offense of wrong-doing). If one's parents are non-Buddhists, giving them food with one's own hand is not an offense (the above forty precepts are completed). The Buddha was in Rajagrha (ancient Indian city). At that time, some laypeople came to the monastery and asked the Bhikkhus: 'How many people are there in the Sangha?' The Bhikkhus replied: 'There are a certain number of people in the Sangha.' These laypeople said: 'We would like to invite all the Sangha tomorrow to partake in a simple meal.' The Group of Six (referring to six misbehaving monks) said: 'If you can provide us with milk, curd, ghee, oil, fish, and meat, we will accept your invitation.' These people replied: 'We will need to borrow and purchase these things to prepare them.' After speaking, they returned to their homes, some were unsuccessful in borrowing, and some were unable to purchase the items. The next day, the food was prepared, and they announced that it was time for the meal. The Sangha put on their robes, carried their bowls, and went to the homes of these laypeople to sit down. Water was offered, and the meal began. The Group of Six said: 'Why is there no milk, curd, ghee, oil, fish, and meat?' They replied: 'We were unsuccessful in borrowing, and we were unable to purchase them.' The Group of Six then overturned their bowls and left. These laypeople all said: 'These people did not get delicious food, so they overturned their bowls and left! Are they kings? Are they ministers? Those who have left home are seeking liberation, and begging for food is sufficient; but now why do they crave delicious food? They have no Sramana (wandering ascetics) practice, and they are destroying the Sramana's Dharma (teachings)!' The elder Bhikkhus heard this, and they scolded them in various ways, and therefore reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha and asked the Group of Six: 'Did you really do this?'

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答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，到白衣家求乳、酪、酥、油、魚、肉者，波逸提。」

后諸比丘得諸美食，不敢啖；或啖已，出罪悔過。以是白佛。佛以是事集比丘僧，告諸比丘：「若不索美食，自得而啖，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，到諸白衣家，求如是美食：乳、酪、酥、油、魚、肉。若得啖，波逸提。」

有諸病比丘，醫教食美食，諸比丘言：「佛不聽我索，云何可得？」作是念：「佛聽我索此食者，病乃得差。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽病比丘索美食。從今是戒應如是說：

「若諸家中有如是美食：乳、酪、酥、油、魚、肉。若比丘，無病為己索，得食者，波逸提。」

若為病比丘索，若從親里家、若知識家索，皆不犯。

沙彌，突吉羅(四十一竟)。

佛在舍衛城。爾時跋難陀常受一婆羅門供養，后時著衣持缽往到其家，婆羅門不在，便與其婦獨坐共語。時婆羅門淫慾心發，中道而還，見跋難陀與婦共語，作是念：「今此比丘說法，非行欲時。」便還出外，欲心轉盛，須臾復入，跋難陀猶故未去；復如前念，抑制而出，須臾復

【現代漢語翻譯】 現代漢語譯本： 回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，到在家居士（白衣）家乞求牛奶（乳）、凝乳（酪）、酥油（酥）、食用油（油）、魚、肉，犯波逸提（一種輕罪）。』 後來眾比丘得到各種美食，不敢吃；或者吃了之後，出罪懺悔。因此稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果不乞求美食，自己得到而吃，犯波逸提，沒有這樣的道理。從今以後這條戒律應當這樣說：』 『如果比丘，到各在家居士（白衣）家，乞求這樣的美食：牛奶（乳）、凝乳（酪）、酥油（酥）、食用油（油）、魚、肉。如果得到並吃了，犯波逸提。』 有些生病的比丘，醫生教導他們吃美食，眾比丘說：『佛陀不允許我們乞求，怎麼能得到呢？』他們這樣想：『如果佛陀允許我乞求這些食物，病才能好。』因此稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『現在允許生病的比丘乞求美食。從今以後這條戒律應當這樣說：』 『如果在各家中有這樣的美食：牛奶（乳）、凝乳（酪）、酥油（酥）、食用油（油）、魚、肉。如果比丘，沒有生病爲了自己乞求，得到並吃了，犯波逸提。』 如果爲了生病的比丘乞求，如果是從親戚家、或者熟人家乞求，都不犯戒。 沙彌，突吉羅（Dukkata，一種輕微的過失）。（第四十一條完） 佛陀在舍衛城（Sravasti）。當時跋難陀（Bhallananda）經常接受一位婆羅門（Brahmin）的供養，後來穿著衣服拿著缽前往他家，婆羅門不在，就和他的妻子單獨坐著說話。當時婆羅門淫慾心發作，中途返回，看見跋難陀和他的妻子說話，心想：『現在這位比丘在說法，不是行淫慾的時候。』便又出去，欲心更加強烈，一會兒又進入，跋難陀仍然沒有離開；又如先前那樣想，抑制著出來，一會兒又

【English Translation】 English version: He answered: 'Indeed, O Blessed One!' After the Buddha had rebuked him in various ways, he addressed the Bhikkhus: 'Now I will establish a precept for the Bhikkhus. From now on, this precept should be recited as follows:' 'If a Bhikkhu, goes to the home of a layperson (white-clad) to ask for milk (乳, ru), curd (酪, lao), ghee (酥, su), oil (油, you), fish, or meat, it is a Pacittiya (波逸提, a minor offense).' Later, the Bhikkhus obtained various delicious foods but did not dare to eat them; or having eaten them, they confessed and repented. They reported this to the Buddha. The Buddha, on account of this matter, assembled the Sangha of Bhikkhus and said to them: 'If one does not ask for delicious food, but obtains it and eats it, there is no offense of Pacittiya. From now on, this precept should be recited as follows:' 'If a Bhikkhu, goes to the homes of various laypersons (white-clad), to ask for such delicious foods: milk (乳, ru), curd (酪, lao), ghee (酥, su), oil (油, you), fish, or meat. If he obtains and eats it, it is a Pacittiya.' There were some sick Bhikkhus, and the doctor instructed them to eat delicious food. The Bhikkhus said: 'The Buddha does not allow us to ask for it, how can we obtain it?' They thought: 'If the Buddha allows me to ask for this food, my illness will be cured.' They reported this to the Buddha. The Buddha, on account of this matter, assembled the Sangha of Bhikkhus and said to them: 'Now I allow sick Bhikkhus to ask for delicious food. From now on, this precept should be recited as follows:' 'If in any household there are such delicious foods: milk (乳, ru), curd (酪, lao), ghee (酥, su), oil (油, you), fish, or meat. If a Bhikkhu, not being sick, asks for it for himself, and obtains and eats it, it is a Pacittiya.' If he asks for it for a sick Bhikkhu, or if he asks from the home of a relative or acquaintance, there is no offense. A Samanera (沙彌, novice), Dukkata (突吉羅, a minor offense). (End of the forty-first) The Buddha was in Sravasti (舍衛城). At that time, Bhallananda (跋難陀) often received offerings from a Brahmin (婆羅門). Later, wearing his robes and carrying his bowl, he went to the Brahmin's house. The Brahmin was not there, so he sat alone with his wife and talked. At that time, the Brahmin's lust arose, and he returned midway. Seeing Bhallananda talking with his wife, he thought: 'Now this Bhikkhu is teaching the Dharma, it is not a time for sexual desire.' So he went out again. His lust grew stronger, and after a while, he entered again. Bhallananda had still not left; again, he thought as before, suppressed his desire, and went out again. After a while, he

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入，語其婦言：「速與比丘食，發遣令去，勿廢其行道！」婦知其意，不欲令夫違道從欲，答言：「令比丘徐徐食，有何急事？」如是三反，跋難陀猶不肯去，婆羅門便語言：「我等白衣多諸緣事，于空缺時宜近房室。汝不知時，坐不肯去，誰知汝輩修于梵行？」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，食家中與女人坐，波逸提。」

食者：男女情共相食。

坐者：知妨其事，而故坐。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若多人共坐，若有障隔，若夫婦受八戒日，不犯(四十二竟)。

佛在舍衛城。爾時跋難陀常受一婆羅門供養，後到其家，婆羅門不在，與其婦屏處坐。婆羅門還，語其婦言：「汝與比丘屏處坐，我誠無疑，人見必當謂汝作惡，損毀沙門，辱我門戶！」復語跋難陀：「我誠不疑大德，大德不當，慎此惡名！」其婦自猗好顏色力、多兒女力、巧致財力，便呵夫言：「我與比丘坐，要不累汝！汝今不須作此過言！」婆羅門便大瞋恚，責跋難陀言：「我等白衣，尚不與人婦女獨屏處坐。汝等沙門反便

【現代漢語翻譯】 現代漢語譯本：

（婆羅門）進入家中，對他的妻子說：『快給這位比丘（bhikkhu，佛教出家男眾）食物，打發他離開，不要耽誤他修行！』妻子知道他的意思，是不想讓丈夫因為慾望而違背修行，回答說：『讓比丘慢慢吃，有什麼著急的事？』這樣說了三次，跋難陀（Bhallantika，人名）仍然不肯離開，婆羅門就說：『我們這些在家居士有很多俗事纏身，應該在空閑的時候接近房室。你不知道時間，坐著不肯離開，誰知道你們是不是真的在修行梵行？』各位長老比丘聽到后，紛紛呵斥他，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，在俗家吃飯時與女人同坐，犯波逸提（pācittiya，一種戒律名稱）。』

『食者』：指男女之間互相懷有情慾而一起吃飯。

『坐者』：指明知道會妨礙（俗家夫婦的）事情，卻故意坐著不離開。

比丘尼（bhikkhunī，佛教出家女眾）也一樣。式叉摩那（śikṣamāṇā，預備出家的女子）、沙彌（śrāmaṇera，未成年出家男子）、沙彌尼（śrāmaṇerī，未成年出家女子），犯突吉羅（dukkata，一種輕罪）。

如果很多人一起坐，或者有東西阻隔，或者（是）夫婦受持八關齋戒的日子，不犯（此戒）。（第四十二條戒律結束）

佛陀在舍衛城（Śrāvastī，古印度城市）。當時，跋難陀經常接受一位婆羅門的供養，後來到他家，婆羅門不在，就和他的妻子在隱蔽的地方坐著。婆羅門回來后，對他的妻子說：『你和比丘在隱蔽的地方坐著，我確實不懷疑什麼，但別人看見了肯定會認為你做了壞事，損害沙門（śrāmaṇa，佛教或其他宗教的修行者）的名聲，玷污我的家門！』又對跋難陀說：『我確實不懷疑大德（bhadanta，對出家人的尊稱），大德不應該這樣做，要謹慎這種惡名！』他的妻子仗著自己容貌美麗、生育眾多子女、擅長理財，便呵斥丈夫說：『我和比丘坐在一起，又不會連累你！你現在不需要說這些過分的話！』婆羅門非常生氣，責備跋難陀說：『我們這些在家居士，尚且不和別人的妻子單獨在隱蔽的地方坐著。你們這些沙門反而

【English Translation】 English version:

(The Brahmin) entered his house and said to his wife, 'Quickly give food to this bhikkhu (Buddhist monk), and send him away, don't delay his practice!' His wife knew his intention, that he didn't want her husband to violate his practice due to desire, and replied, 'Let the bhikkhu eat slowly, what's the rush?' After she said this three times, Bhallantika (name of a person) still didn't leave, so the Brahmin said, 'We laypeople have many worldly affairs, and should be near our chambers during our free time. You don't know the time, and sit here refusing to leave, who knows if you are truly practicing the Brahmacharya (celibacy)?' The elder bhikkhus heard this and scolded him in various ways, and reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha (community of monks) because of this matter, and asked Bhallantika, 'Did you really do such a thing?' He replied, 'Indeed, World-Honored One!' After the Buddha scolded him in various ways, he told the bhikkhus, 'Now I will establish a precept for the bhikkhus, from now on this precept should be stated as follows:'

'If a bhikkhu, while eating at a householder's home, sits with a woman, it is a pācittiya (a type of offense).'

'Eating' means that the man and woman are eating together with mutual affection and desire.

'Sitting' means that one knowingly obstructs their affairs, yet deliberately sits there.

The bhikkhunī (Buddhist nun) is also the same. Śikṣamāṇā (a female trainee), śrāmaṇera (a novice monk), śrāmaṇerī (a novice nun), commit a dukkata (a minor offense).

If many people are sitting together, or if there is a barrier, or if it is the day when the couple observes the eight precepts, there is no offense (of this precept). (End of the forty-second precept).

The Buddha was in Śrāvastī (an ancient Indian city). At that time, Bhallantika often received offerings from a Brahmin. Later, he went to his house, but the Brahmin was not there, so he sat with his wife in a secluded place. When the Brahmin returned, he said to his wife, 'You are sitting with a bhikkhu in a secluded place, I truly have no doubts, but if others see it, they will surely think you have done something bad, damaging the reputation of the śrāmaṇa (ascetic), and disgracing my household!' He also said to Bhallantika, 'I truly do not doubt you, Bhadanta (venerable one), you should not do this, be careful of this bad reputation!' His wife, relying on her beautiful appearance, the strength of having many children, and her skill in managing wealth, scolded her husband, saying, 'Me sitting with a bhikkhu will not burden you! You don't need to say such excessive words now!' The Brahmin was very angry and rebuked Bhallantika, saying, 'We laypeople do not even sit alone with other people's wives in secluded places. You śrāmaṇas, on the contrary,'

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作此？無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與女人獨屏處坐，波逸提。」

沙彌，突吉羅(四十三竟)。

佛在舍衛城。爾時跋難陀常受一婆羅門供養，後到其家，婆羅門不在，與其婦露處共坐。乃至佛種種呵責，皆如屏處坐中說，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與女人獨露處坐，波逸提。」

沙彌，突吉羅(四十四竟)。

佛在舍衛城。爾時邊境有事，波斯匿王嚴四種兵，欲往討伐。六群比丘共相語言：「我聞灌頂王征伐之時，軍儀嚴飾。我等未見，可共往觀。」便往路側。前鋒軍見，皆悉瞋言：「今日云何見不吉人？我等在家厭見此等，於今軍行復不得免！若王不敬信，當斷其頭！」時王遙見六群比丘，亦復不喜，即遣人問：「諸大德！何以在此？」答言：「我等聞灌頂王出軍之時，軍容嚴飾，未曾所見，故來看耳！」王作是念：「誰能以此白佛？」復作是念：「若白、不白，佛自當知！」即以石蜜、乾薑，寄六群比丘言：「大德！為我持此奉上世尊，致敬無量

【現代漢語翻譯】 現代漢語譯本： 『你為何做這種事？沒有沙門的修行，破壞沙門的法規！』各位長老比丘聽了，紛紛責備他，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問跋難陀：『你真的做了這種事嗎？』跋難陀回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘，與女人單獨在隱蔽的地方坐，犯波逸提罪。』（波逸提：一種輕罪） 沙彌，犯突吉羅罪。（突吉羅：一種輕罪）（第四十三條戒律結束） 佛陀在舍衛城。當時，跋難陀經常接受一位婆羅門的供養，後來到他家，婆羅門不在，就和他的妻子在露天的地方一起坐。乃至佛陀種種責備，都如在隱蔽的地方坐一樣，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘，與女人單獨在露天的地方坐，犯波逸提罪。』 沙彌，犯突吉羅罪。（第四十四條戒律結束） 佛陀在舍衛城。當時，邊境有戰事，波斯匿王（Prasenajit，拘薩羅國國王）準備好四種軍隊，想要前去征討。六群比丘互相說道：『我聽說灌頂王（Kshatriya，剎帝利，指波斯匿王）出兵征伐的時候，軍隊的儀仗非常壯觀。我們沒有見過，可以一起去觀看。』於是就到路邊觀看。前鋒部隊看見他們，都生氣地說：『今天為什麼會見到不吉利的人？我們在家已經厭煩見到這些人，現在出兵行軍又不能避免！如果國王不敬信，應當砍掉他們的頭！』當時國王遠遠地看見六群比丘，也不高興，就派人去問：『各位大德！為什麼在這裡？』他們回答說：『我們聽說灌頂王出兵的時候，軍隊的儀仗非常壯觀，我們沒有見過，所以來看一看！』國王心想：『誰能把這件事告訴佛陀呢？』又想：『即使不稟告，佛陀自己也會知道！』於是用石蜜、乾薑，托六群比丘帶給佛陀，說：『大德！請為我把這些奉獻給世尊，致以無量的敬意。』

【English Translation】 English version: 'Why do you do this? It is not the conduct of a Shramana (ascetic), it violates the Dharma (law) of a Shramana!' The elder Bhikshus (monks) heard this and variously rebuked him, and reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monastic community) because of this matter and asked Bālananda (name of a monk): 'Did you really do this?' He replied: 'Indeed, World Honored One!' After the Buddha had variously rebuked him, he told the Bhikshus: 'Now I am establishing a precept for the Bhikshus, from now on this precept should be recited as follows:' 'If a Bhikshu sits with a woman alone in a secluded place, he commits a Pāyantika (minor offense).' A Shramanera (novice monk) commits a Dukkata (minor offense). (End of the forty-third precept) The Buddha was in Shravasti (ancient Indian city). At that time, Bālananda often received offerings from a Brahmin (member of the priestly class). Later, he went to his house, but the Brahmin was not there, so he sat with his wife in an exposed place. Even the Buddha's various rebukes were the same as in the case of sitting in a secluded place. He told the Bhikshus: 'Now I am establishing a precept for the Bhikshus, from now on this precept should be recited as follows:' 'If a Bhikshu sits with a woman alone in an exposed place, he commits a Pāyantika.' A Shramanera commits a Dukkata. (End of the forty-fourth precept) The Buddha was in Shravasti. At that time, there was trouble on the border, and King Prasenajit (ruler of Kosala) prepared four kinds of troops, wanting to go and suppress it. The group of six Bhikshus said to each other: 'I heard that when the anointed King (Kshatriya, referring to King Prasenajit) goes to war, the military regalia are very magnificent. We have not seen it, we can go and watch together.' So they went to the side of the road to watch. The vanguard troops saw them and were all angry, saying: 'Why do we see unlucky people today? We are already tired of seeing these people at home, and now we cannot avoid them on the march! If the king does not respect and believe, he should cut off their heads!' At that time, the king saw the group of six Bhikshus from afar and was also unhappy, so he sent someone to ask: 'Venerable ones! Why are you here?' They replied: 'We heard that when the anointed King goes to war, the military regalia are very magnificent, we have not seen it, so we came to take a look!' The king thought: 'Who can tell the Buddha about this?' He also thought: 'Even if I don't report it, the Buddha will know it himself!' So he used rock candy and dried ginger, and entrusted the group of six Bhikshus to bring them to the Buddha, saying: 'Venerable ones! Please offer these to the World Honored One for me, and convey my immeasurable respect.'

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！」軍盡之後，各還所住，以王所寄奉上于佛，白佛言：「王致敬無量！」佛問六群：「汝何由見王？」具以事答。佛以是事集比丘僧，種種呵責六群比丘言：「汝等愚癡，所作非法！軍發行時，以見沙門為不吉；此必眾軍瞋嫌，王恨汝故，持物與我。」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，觀軍發行，波逸提。」

若發心欲觀，及作方便，已行步步，若見不聞、若聞不見，皆突吉羅；若聞、若見，別軍容飾，若前、若卻，皆波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若行路、若經行處遇見，不住看，不犯(四十五竟)。

佛在舍衛城。爾時異道作是議：「今波斯匿王及信法大臣皆不在，及今無能與我作閡，我等當共併力，于祇洹中鑿渠通水。」諸比丘聞之，語諸優婆塞、優婆夷，言：「可往白王！非是我等力所能制。」會王及大臣乙師達多、富蘭那、須達多等，久不見比丘，遣使來迎。諸比丘議言：「若佛聽我往到軍中者，必不使異道于祇洹中，鑿渠通水。」以是白佛。佛言：「今聽諸比丘往軍中。」諸比丘奉教，便受王請。到已，具以白王，王即有令：「若有于祇洹中通渠者，當族誅之。」然後為諸比丘設種種供養。諸比丘

【現代漢語翻譯】 現代漢語譯本：軍隊離去之後，各自回到住處，將國王所寄託的物品奉獻給佛陀，稟告佛陀說：『國王向您致以無量的敬意！』佛陀問六群比丘：『你們是如何見到國王的？』他們詳細地回答了事情的經過。佛陀因為這件事召集了比丘僧團，種種責備六群比丘說：『你們這些愚癡的人，所作所為不合乎佛法！軍隊出發的時候，認為見到沙門是不吉利的；這必定會引起軍隊的憎恨和嫌棄，國王因為怨恨你們的緣故，才把東西送給我。』責備完畢后，佛陀告訴眾比丘：『現在為眾比丘制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘觀看軍隊出發，犯波逸提（Pācittiya，一種罪名）。』 如果發心想要觀看，並且採取行動，已經開始行走，如果（雖然）看見但（假裝）沒看見、（雖然）聽見但（假裝）沒聽見，都犯突吉羅（Dukkata，一種輕罪）；如果聽見或看見，辨別軍隊的容貌服飾，無論是向前還是向後，都犯波逸提。 比丘尼也同樣如此。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。 如果在行路或經行的地方遇見軍隊，沒有停下來觀看，不犯戒（第四十五條完畢）。 佛陀住在舍衛城（Sravasti）。當時，外道們商議說：『現在波斯匿王（Pasenadi）和信奉佛法的大臣都不在，現在也沒有人能夠阻礙我們，我們應當一起合力，在祇洹（Jetavana）中開鑿水渠引水。』眾比丘聽說了這件事，告訴優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）們說：『可以去稟告國王！不是我們這些人的力量所能阻止的。』恰逢國王和大臣乙師達多（Issadatta）、富蘭那（Purana）、須達多（Sudatta）等人，很久沒有見到比丘們，派遣使者來迎接。眾比丘商議說：『如果佛陀允許我們前往軍隊中，一定不會讓外道在祇洹中開鑿水渠引水。』於是將這件事稟告佛陀。佛陀說：『現在允許眾比丘前往軍隊中。』眾比丘接受佛陀的教導，便接受了國王的邀請。到達之後，詳細地將情況稟告國王，國王立刻下令：『如果有在祇洹中開鑿水渠的人，應當滅其全族。』然後為眾比丘設定種種供養。眾比丘

【English Translation】 English version: After the army had departed, each returned to their dwelling. They presented the items entrusted by the king to the Buddha, reporting, 'The king sends immeasurable respects!' The Buddha asked the Group of Six monks, 'How did you come to see the king?' They answered in detail. The Buddha, because of this matter, gathered the community of monks, and in various ways rebuked the Group of Six monks, saying, 'You foolish ones, what you have done is unlawful! When the army is setting out, seeing a Sramana (沙門，ascetic) is considered inauspicious; this will surely cause resentment and dislike from the army, and the king, because of his resentment towards you, has sent these items to me.' After rebuking them, the Buddha told the monks, 'Now I will establish a precept for the monks. From now on, this precept should be stated as follows:' 'If a monk watches an army setting out, it is a Pācittiya (波逸提，an offense entailing expiation).' If one intends to watch, and takes action, having already taken steps, if one sees but pretends not to see, or hears but pretends not to hear, it is a Dukkata (突吉羅，a minor offense); if one hears or sees, distinguishing the army's appearance and attire, whether moving forward or backward, it is a Pācittiya. The same applies to a Bhikkhuni (比丘尼，nun). A Siksamana (式叉摩那，a female novice under training), a Sramanera (沙彌，a male novice), a Sramanerika (沙彌尼，a female novice), it is a Dukkata. If one encounters an army while walking or pacing, and does not stop to watch, there is no offense (End of the forty-fifth rule). The Buddha was residing in Sravasti (舍衛城). At that time, the heretics deliberated, 'Now that King Pasenadi (波斯匿王) and the ministers who believe in the Dharma are absent, and there is no one to hinder us, we should join forces and dig a canal in Jetavana (祇洹) to bring in water.' The monks heard of this and told the Upasakas (優婆塞，male lay devotees) and Upasikas (優婆夷，female lay devotees), 'You should report this to the king! It is not within our power to stop them.' It happened that the king and ministers Issadatta (乙師達多), Purana (富蘭那), and Sudatta (須達多), having not seen the monks for a long time, sent messengers to invite them. The monks deliberated, 'If the Buddha allows us to go to the army, we will surely prevent the heretics from digging a canal in Jetavana to bring in water.' They reported this matter to the Buddha. The Buddha said, 'Now I allow the monks to go to the army.' The monks, following the Buddha's teaching, accepted the king's invitation. Upon arriving, they reported the situation to the king in detail. The king immediately issued an order, 'Anyone who digs a canal in Jetavana shall have their entire family executed.' Then he provided various offerings for the monks. The monks

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既得肴膳，便不復欲還。軍人譏呵言：「此非阿練若住處，我等白衣不得免此，沙門何為覆在其中？」或復有言：「此輩比丘不信樂佛法，得美食處，便住耳！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集諸比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，有因緣到軍中，乃至二、三宿；若過，波逸提。」

雖有因緣，若遣書信得了，應遣書信；要須自往，然後得往，事訖便還，不得經宿；若不了，應一宿；一宿不了，應再宿；若復不了，應三宿；若了、不了，過三宿，波逸提。

若事即了，不應宿而宿，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(四十六竟)。

佛在舍衛城。爾時諸比丘到軍中再三宿，觀軍著仗、列陣。乃至戰時，戰士見之，咸瞋忿言：「此不吉人已復來此！王若不信樂佛法，我當先斷其頭，然後擊賊！」遂因亂戰，射諸比丘，多所傷害。諸比丘共相負輦，還歸所住，路人見之，亦大忿言：「如此沙門正應射殺！何以無故觀戰陣為？無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘

【現代漢語翻譯】 現代漢語譯本 得到了美味的食物，就不想回去了。軍人譏諷呵斥說：『這裡不是阿練若（Aranya，寂靜處）應該居住的地方，我們這些在家居士尚且不能免於戰事，這些沙門（Shramana，出家修行者）為什麼還在這裡？』或者有人說：『這些比丘（Bhikshu，出家男眾）不信奉佛法，一得到美食就住下了！沒有沙門的修行，破壞沙門的規矩！』各位長老比丘聽說了，種種呵責他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，因為某種因緣到了軍隊中，最多隻能停留兩三夜；如果超過了這個時間，就犯了波逸提（Payattika，一種罪名）。』 『即使有因緣，如果可以通過送信解決，就應該送信；必須親自前往的，才能前往，事情結束后就應該返回，不得過夜；如果事情沒有結束，可以住一夜；住一夜沒有結束，可以再住一夜；如果還是沒有結束，可以住三夜；如果事情結束或沒有結束，超過三夜，就犯了波逸提。』 『如果事情立刻就結束了，不應該住而住下，就犯了突吉羅（Dukkata，一種輕罪）。』 『比丘尼（Bhikshuni，出家女眾）也一樣。式叉摩那（Shikshamana，學戒女）、沙彌（Shramanera，出家男童）、沙彌尼（Shramanerika，出家女童），犯突吉羅（Dukkata）。（第四十六條戒律結束）』 佛陀住在舍衛城（Shravasti）。當時，各位比丘到軍隊中住了兩三夜，觀看軍隊穿戴盔甲、排列陣勢。甚至到了戰爭的時候，戰士們看見他們，都生氣地說：『這些不吉利的人又來了！如果國王不信奉佛法，我們應當先砍下他們的頭，然後再去攻打敵人！』於是因為戰亂，射傷了各位比丘，造成了很多傷害。各位比丘互相攙扶著，返回所居住的地方，路人看見了，也非常生氣地說：『這些沙門就應該被射殺！為什麼無緣無故地觀看戰爭？沒有沙門的修行，破壞沙門的規矩！』各位長老比丘聽說了，種種呵責他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘

【English Translation】 English version Having obtained delicious food, they no longer wanted to return. The soldiers mocked and scolded, saying, 'This is not a place where an Aranya (Aranya, a quiet place) should reside. We laypeople cannot avoid this, so why are these Shramanas (Shramana, renunciates) still here?' Or some said, 'These Bhikshus (Bhikshu, ordained monks) do not believe in the Buddha's teachings. They stay wherever they get good food! They have no Shramana practice and violate the Shramana's rules!' When the elder Bhikshus heard this, they scolded them in various ways and reported the matter to the Buddha. The Buddha gathered the Bhikshu Sangha (community of monks) because of this matter and asked the Bhikshus, 'Is this really what you did?' They replied, 'It is true, World-Honored One!' After the Buddha scolded them in various ways, he told the Bhikshus, 'Now I will establish a precept for the Bhikshus. From now on, this precept should be stated as follows:' 'If a Bhikshu, due to some reason, goes to the army, he may stay for up to two or three nights; if he stays longer, he commits a Payattika (Payattika, an offense).' 'Even if there is a reason, if it can be resolved by sending a letter, he should send a letter; only if it is necessary to go in person, then he may go, and he should return as soon as the matter is finished, without staying overnight; if the matter is not finished, he may stay one night; if it is not finished after one night, he may stay another night; if it is still not finished, he may stay three nights; whether the matter is finished or not, if he stays longer than three nights, he commits a Payattika.' 'If the matter is finished immediately, he should not stay overnight when he should not, he commits a Dukkata (Dukkata, a minor offense).' 'The Bhikshunis (Bhikshuni, ordained nuns) are also the same. A Shikshamana (Shikshamana, a female trainee), a Shramanera (Shramanera, a novice monk), a Shramanerika (Shramanerika, a novice nun) commits a Dukkata (Dukkata). (End of the forty-sixth precept)' The Buddha was staying in Shravasti (Shravasti). At that time, the Bhikshus went to the army and stayed for two or three nights, watching the army putting on armor and arranging formations. Even during the war, the soldiers saw them and were angry, saying, 'These unlucky people have come again! If the king does not believe in the Buddha's teachings, we should cut off their heads first and then attack the enemy!' So, because of the chaos of war, they shot the Bhikshus, causing much harm. The Bhikshus supported each other and returned to their dwelling place. The people on the road saw them and were also very angry, saying, 'These Shramanas should be shot dead! Why are they watching the war for no reason? They have no Shramana practice and violate the Shramana's rules!' When the elder Bhikshus heard this, they scolded them in various ways and reported the matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter and asked the Bhikshus

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：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，有因緣到軍中二、三宿，觀軍陣合戰，波逸提。」

若觀鳥獸鬥，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(四十七竟)。

佛在舍衛城。爾時有比丘名阿梨吒，生惡邪見，言：「我解佛所說，佛說障道法，實不障道。」諸比丘問言：「汝實作是語：『我解佛所說，佛說障道法，實不障道。』不？」答言：「如是！」諸比丘復問：「汝云何作是解？」答言：「此間有質多、須達多二長者及諸優婆塞，皆在五欲，為欲所吞，為欲所燒，今得須陀洹、斯陀含、阿那含道。又諸外道不捨本見，于正法出家，亦得四沙門果，以是故我作是解。」諸比丘欲令舍此惡邪見故，諫言：「汝莫作是語！莫謗佛，莫誣佛！佛不作是語，應舍是惡邪見！佛種種方便呵欲，說欲如赤骨聚，乃至如毒。若受五欲，為欲所燒，欲覺所迷；及諸外道不捨本見，得四沙門果，皆無是處！」諸比丘如是諫，更增邪見，堅持不捨。諸比丘便到舍利弗所，白言：「大德阿梨吒作是邪見。」具說如上。「愿哀愍故諫喻令舍！」舍利弗默然許之，即到其所，共相問訊，卻坐一面，問言：「汝

【現代漢語翻譯】 『你們確實是這樣嗎？』回答說：『確實是這樣，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，因為某種原因到軍隊中停留兩三夜，觀看軍佇列陣作戰，犯波逸提罪（Pācittiya，一種輕罪）。』 如果觀看鳥獸相鬥，犯突吉羅罪（Dukkata，一種更輕的罪）。 比丘尼也同樣如此。式叉摩那（Siksamana，見習女尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅罪。（第四十七條戒律結束） 佛陀住在舍衛城（Śrāvastī）。當時有位比丘名叫阿梨吒（Āriṣṭa），產生了邪惡的見解，說：『我理解佛陀所說，佛陀所說的障礙正道的法，實際上並不障礙正道。』眾比丘問他說：『你確實說了這樣的話：『我理解佛陀所說，佛陀所說的障礙正道的法，實際上並不障礙正道。』嗎？』回答說：『是的！』眾比丘又問：『你如何作這樣的理解？』回答說：『這裡有質多（Citta）、須達多（Sudatta）兩位長者以及各位優婆塞（Upasaka，在家男居士），都沉溺於五欲（pañca kāmaguṇa，色、聲、香、味、觸），被慾望所吞噬，被慾望所焚燒，現在卻證得了須陀洹（Sotāpanna，入流果）、斯陀含（Sakadāgāmin，一來果）、阿那含（Anāgāmin，不還果）的果位。又有各種外道（Tīrthika）不捨棄原有的見解，在正法中出家，也證得了四沙門果（catvāri śrāmaṇyāphalāni，須陀洹果、斯陀含果、阿那含果、阿羅漢果），因此我作這樣的理解。』眾比丘爲了讓他捨棄這種邪惡的見解，勸諫說：『你不要說這樣的話！不要誹謗佛陀，不要誣衊佛陀！佛陀沒有說過這樣的話，應當捨棄這種邪惡的見解！』佛陀用種種方便呵斥慾望，說慾望如同赤裸的骨骸堆積，乃至如同毒藥。如果接受五欲，被慾望所焚燒，被慾望的覺受所迷惑；以及各種外道不捨棄原有的見解，卻能證得四沙門果，這都是不可能的！』眾比丘這樣勸諫，他反而更加增長了邪見，堅持不肯捨棄。眾比丘便到舍利弗（Śāriputra）那裡，稟告說：『大德，阿梨吒（Āriṣṭa）產生了這樣的邪見。』詳細地說了以上的情況。『希望您慈悲憐憫，勸諫開導他，讓他捨棄邪見！』舍利弗（Śāriputra）默默地答應了，就到阿梨吒（Āriṣṭa）那裡，互相問候之後，退坐在一旁，問道：『你

【English Translation】 'Is this really true for you?' He answered, 'It is true, World-Honored One!' After the Buddha had rebuked him in various ways, he told the bhikkhus, 'Now I am establishing a precept for the bhikkhus. From now on, this precept should be recited as follows: 'If a bhikkhu, due to some reason, stays in an army camp for two or three nights, watching the military formations and battles, he commits a Pācittiya (an offense requiring confession).' If he watches birds or animals fighting, he commits a Dukkata (a minor offense). The same applies to bhikkhunis (female monks). Siksamana (a female novice), Sramanera (a male novice), and Sramanerika (a female novice) commit a Dukkata. (End of the forty-seventh precept). The Buddha was residing in Śrāvastī. At that time, there was a bhikkhu named Āriṣṭa who developed a wicked view, saying, 'As I understand the Buddha's teaching, the things the Buddha said are obstacles to the path, are actually not obstacles to the path.' The bhikkhus asked him, 'Did you really say these words: 'As I understand the Buddha's teaching, the things the Buddha said are obstacles to the path, are actually not obstacles to the path'?' He replied, 'Yes!' The bhikkhus further asked, 'How do you understand it in this way?' He replied, 'Here, there are two elders, Citta and Sudatta, and various Upasakas (lay male followers), all of whom are indulging in the five sensual pleasures (pañca kāmaguṇa, forms, sounds, smells, tastes, and tactile objects), consumed by desire, and burned by desire, yet they have attained the stages of Sotāpanna (stream-enterer), Sakadāgāmin (once-returner), and Anāgāmin (non-returner). Furthermore, various Tīrthikas (non-Buddhist ascetics) who have not abandoned their original views, have ordained in the true Dharma and also attained the four Śrāmaṇyāphalāni (fruits of asceticism: Sotāpanna, Sakadāgāmin, Anāgāmin, and Arhat), therefore I understand it in this way.' The bhikkhus, wishing him to abandon this wicked view, admonished him, saying, 'Do not say such things! Do not slander the Buddha, do not falsely accuse the Buddha! The Buddha did not say such things, you should abandon this wicked view!' The Buddha in various ways rebuked desire, saying that desire is like a heap of bare bones, even like poison. If one indulges in the five sensual pleasures, being burned by desire, and deluded by the perceptions of desire; and that various Tīrthikas who have not abandoned their original views, can attain the four Śrāmaṇyāphalāni, all of this is impossible!' Although the bhikkhus admonished him in this way, he only increased his wicked view, and stubbornly refused to abandon it. The bhikkhus then went to Śāriputra and reported, 'Venerable Sir, Āriṣṭa has developed such a wicked view.' They explained the above situation in detail. 'We hope that you will have compassion and admonish him, so that he will abandon his wicked view!' Śāriputra silently agreed, and then went to Āriṣṭa, exchanged greetings with him, sat down to one side, and asked, 'You

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實作是語不？」答言：「實爾！」更廣說如前。舍利弗諫言：「汝莫作是語！汝之所說非法、非律！」種種呵責言，彼比丘堅持不捨。從坐起去，往到佛所，廣以白佛：「唯愿世尊！憐愍故教此比丘，舍惡邪見！」佛便敕一比丘：「汝呼阿梨吒來！」即受教往語：「大師呼汝！」阿梨吒即來，頭面禮足，在一面住。佛問阿梨吒：「汝實作是語不？」答言：「實爾。世尊！」佛又問：「汝作云何解我所說？」答亦如前。佛言：「汝愚癡人！莫謗如來，莫誣如來！何以故？我說障道法，實能障道！若受五欲，慾火所燒，欲覺所迷；及外道不捨本見，得四沙門果，無有是處。」世尊為說，彼猶不捨。佛復語言：「我已見汝作惡邪見！是為謗我，是為誣我！汝還所住，我自更問余諸比丘。」阿梨吒去。佛欲明彼比丘惡邪見故，問諸比丘：「汝等解我所說，如阿梨吒不？」諸比丘言：「我等不如是解。」又問：「云何？」答言：「佛說障道法，實能障道！」廣說如上。佛言：「善哉，汝等善解我意！」告諸比丘：「應使一比丘，與阿梨吒親善者，于屏處軟語諫言：『汝莫作是語！莫謗佛，莫誣佛！佛說障道法，實能障道。汝舍是惡邪見！』若舍者善；若不捨，應眾多比丘往諫如上，若舍者善；若不捨，復應僧往諫亦如上，若舍者

【現代漢語翻譯】 現代漢語譯本 『你真的這樣認為嗎？』他回答說：『確實如此！』他像之前一樣進一步闡述。舍利弗勸誡說：『你不要這樣說！你所說的既不符合佛法，也不符合戒律！』他用各種方式責備他，但這比丘堅持不肯放棄自己的觀點。他從座位上起身離開，前往佛陀那裡，詳細地向佛陀稟告：『唯愿世尊！憐憫教導這位比丘，讓他捨棄邪惡的見解！』佛陀便命令一位比丘：『你去把阿梨吒叫來！』那位比丘接受命令后前往，告訴阿梨吒：『大師要見你！』阿梨吒立刻前來，頂禮佛足，站在一旁。佛陀問阿梨吒：『你真的說了這樣的話嗎？』他回答說：『確實如此。世尊！』佛陀又問：『你是如何理解我所說的？』他的回答也和之前一樣。佛陀說：『你這愚癡之人！不要誹謗如來，不要誣衊如來！為什麼呢？我說障礙修道的法，確實能夠障礙修道！如果貪戀五欲，被**所焚燒，被慾望的念頭所迷惑；以及外道不捨棄原有的見解，還能證得四沙門果（Sramana-phala，修行者的四種果位），這是不可能的。』世尊為他開示，但他仍然不肯放棄。佛陀又說：『我已經看清了你持有邪惡的見解！這就是誹謗我，這就是誣衊我！你回到你所住的地方去，我將親自詢問其他的比丘。』阿梨吒離開了。佛陀爲了闡明那位比丘的邪惡見解，問其他的比丘：『你們理解我所說的，像阿梨吒一樣嗎？』眾比丘回答說：『我們不像他那樣理解。』佛陀又問：『那是如何理解的呢？』他們回答說：『佛陀說障礙修道的法，確實能夠障礙修道！』像上面那樣詳細地闡述。佛陀說：『很好，你們很好地理解了我的意思！』佛陀告訴眾比丘：『應該讓一位與阿梨吒關係親近的比丘，在隱蔽的地方溫和地勸誡他說：『你不要這樣說！不要誹謗佛陀，不要誣衊佛陀！佛陀說障礙修道的法，確實能夠障礙修道。你捨棄這種邪惡的見解！』如果他肯捨棄，那就好；如果他不肯捨棄，應該讓眾多比丘前往勸誡，像上面那樣，如果他肯捨棄，那就好；如果他不肯捨棄，再應該讓僧團前往勸誡，也像上面那樣，如果他肯捨棄，那就好。

【English Translation】 English version 『Is that really what you think?』 He replied, 『Indeed!』 He elaborated further as before. Sariputra (Sariputra, one of the Buddha's chief disciples) admonished him, saying, 『You must not say such things! What you say is neither in accordance with the Dharma nor the Vinaya (Vinaya, the monastic code)!』 He rebuked him in various ways, but that bhikkhu (bhikkhu, a Buddhist monk) stubbornly refused to abandon his view. He rose from his seat and went to the Buddha, reporting to the Buddha in detail, 『May the World-Honored One! Out of compassion, teach this bhikkhu to abandon his evil views!』 The Buddha then ordered a bhikkhu, 『Go and summon Arittha (Arittha, a monk with wrong views)!』 The bhikkhu received the instruction and went, telling Arittha, 『The Master calls for you!』 Arittha immediately came, prostrated himself at the Buddha's feet, and stood to one side. The Buddha asked Arittha, 『Did you really say such things?』 He replied, 『Indeed, World-Honored One!』 The Buddha then asked, 『How do you understand what I have said?』 His answer was the same as before. The Buddha said, 『You foolish man! Do not slander the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), do not falsely accuse the Tathagata! Why? Because I have said that dharmas (dharmas, teachings or phenomena) that obstruct the path truly obstruct the path! If one is attached to the five desires, burned by **, and deluded by thoughts of desire; and if a non-Buddhist does not abandon his original views, yet attains the four Sramana-phala (Sramana-phala, the four fruits of ascetic practice), there is no such possibility.』 Although the World-Honored One explained it to him, he still refused to abandon his view. The Buddha then said, 『I have already seen that you hold evil views! This is to slander me, this is to falsely accuse me! Return to your dwelling, I will personally question the other bhikkhus.』 Arittha left. The Buddha, wishing to clarify that bhikkhu's evil views, asked the bhikkhus, 『Do you understand what I have said as Arittha does?』 The bhikkhus replied, 『We do not understand it in that way.』 The Buddha then asked, 『How do you understand it?』 They replied, 『The Buddha said that dharmas that obstruct the path truly obstruct the path!』 They elaborated in detail as above. The Buddha said, 『Excellent, you have understood my meaning well!』 The Buddha told the bhikkhus, 『One bhikkhu who is close to Arittha should gently admonish him in a secluded place, saying, 『Do not say such things! Do not slander the Buddha, do not falsely accuse the Buddha! The Buddha said that dharmas that obstruct the path truly obstruct the path. Abandon this evil view!』 If he abandons it, that is good; if he does not abandon it, many bhikkhus should go and admonish him as above, if he abandons it, that is good; if he does not abandon it, the Sangha (Sangha, the monastic community) should go and admonish him as above, if he abandons it, that is good.

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善。」諸比丘受教，如是三反，堅持不捨。諸比丘以是白佛。佛以是事集比丘僧，遙責阿梨吒已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作是語：『如我解佛所說，障道法不能障道。』諸比丘語是比丘：『汝莫作是語！莫謗佛，莫誣佛！佛說障道法，實能障道。汝舍是惡邪見！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，波逸提。」

彼比丘不捨惡邪見，諸比丘若見、若聞，遣一比丘屏處諫；若舍者，應作一突吉羅悔過。若不捨應眾多比丘往諫；若舍者，應作二突吉羅悔過。若不捨，應僧往諫；若舍者，應作三突吉羅悔過。若不捨，應白四羯磨諫。

一比丘唱言：「大德僧聽！某甲比丘，生惡邪見，作是語：『如我解佛所說，障道法，不能障道。』僧已諫：『莫作是語，莫謗佛，莫誣佛！佛說障道法，實能障道！』僧如是諫，堅持不捨，今僧羯磨諫。若僧時到僧忍聽。白如是。」

白已，應語言：「僧已白竟，汝可舍是惡邪見！」若舍者，應作四突吉羅悔過。

若不捨，復應唱言：「大德僧聽！此某甲比丘作是語：『如我解佛所說，障道法，不能障道！』僧已諫：『莫作是語，莫謗佛，莫誣佛！佛說障道法，實能障道！』僧如

【現代漢語翻譯】 現代漢語譯本 『好。』眾比丘接受教誨，像這樣反覆三次，（阿梨吒）仍然堅持不肯放棄。眾比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧團，遠遠地責備了阿梨吒，然後告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果某個比丘，說這樣的話：『根據我理解佛陀所說的，障礙修道的法不能障礙修道。』眾比丘應該告訴這個比丘：『你不要說這樣的話！不要誹謗佛陀，不要誣衊佛陀！佛陀說障礙修道的法，確實能夠障礙修道。你放棄這種邪惡的邪見！』像這樣勸諫，（他）仍然堅持不肯放棄，應該進行第二次、第三次勸諫。經過第二次、第三次勸諫，（他）放棄這件事就好；如果不放棄，就犯波逸提罪。』 那個比丘不放棄邪惡的邪見，眾比丘如果見到、或者聽到，派遣一個比丘在隱蔽的地方勸諫；如果（他）放棄了，應該作一次突吉羅（Dukkata）悔過。如果不放棄，應該眾多比丘前去勸諫；如果（他）放棄了，應該作兩次突吉羅（Dukkata）悔過。如果不放棄，應該僧團前去勸諫；如果（他）放棄了，應該作三次突吉羅（Dukkata）悔過。如果不放棄，應該通過白四羯磨（Ñatticatutthakamma）的方式勸諫。 一位比丘唱言：『大德僧團請聽！某甲比丘，產生了邪惡的邪見，說這樣的話：『根據我理解佛陀所說的，障礙修道的法，不能障礙修道。』僧團已經勸諫（他）：『不要說這樣的話，不要誹謗佛陀，不要誣衊佛陀！佛陀說障礙修道的法，確實能夠障礙修道！』僧團這樣勸諫，（他）仍然堅持不肯放棄，現在僧團通過羯磨（Kamma）的方式勸諫（他）。如果僧團時機已到，僧團容忍聽取。稟白如上。』 稟白完畢，應該說：『僧團已經稟白完畢，你可以放棄這種邪惡的邪見了！』如果（他）放棄了，應該作四次突吉羅（Dukkata）悔過。 如果不放棄，再次應該唱言：『大德僧團請聽！這位某甲比丘說這樣的話：『根據我理解佛陀所說的，障礙修道的法，不能障礙修道！』僧團已經勸諫（他）：『不要說這樣的話，不要誹謗佛陀，不要誣衊佛陀！佛陀說障礙修道的法，確實能夠障礙修道！』僧團如是

【English Translation】 English version 『Good.』 The bhikkhus, being instructed, persisted in this way three times without abandoning (their efforts). The bhikkhus reported this matter to the Buddha. The Buddha, on account of this matter, assembled the community of bhikkhus, remotely rebuked Ariṭṭha (name of a bhikkhu holding wrong view), and then addressed the bhikkhus: 『Now I will establish a precept for the bhikkhus; from now on, this precept should be recited as follows:』 『If a bhikkhu should say: 『As I understand the Dhamma taught by the Buddha, those things called obstructive are not able to obstruct.』 The bhikkhus should say to that bhikkhu: 『Do not say so! Do not misrepresent the Buddha, do not slander the Buddha! The Buddha has said that obstructive things are in fact able to obstruct. Relinquish this evil view!』 Thus admonished, if he persists without relinquishing it, he should be admonished a second and a third time. If, when admonished the second and third time, he relinquishes that matter, that is good; if he does not relinquish it, there is an offense of pācittiya (an offense requiring confession).』 If that bhikkhu does not relinquish his evil view, the bhikkhus, if they see or hear (about it), should send one bhikkhu to admonish him in private; if he relinquishes it, he should make one confession for a dukkata (wrongdoing). If he does not relinquish it, many bhikkhus should go and admonish him; if he relinquishes it, he should make two confessions for dukkata (wrongdoing). If he does not relinquish it, the Sangha (community) should go and admonish him; if he relinquishes it, he should make three confessions for dukkata (wrongdoing). If he does not relinquish it, he should be admonished through a formal act of Ñatticatutthakamma (formal procedure involving four announcements). One bhikkhu should announce: 『Venerable Sangha, may the Sangha listen to me! The bhikkhu named so-and-so has generated an evil view, saying: 『As I understand the Dhamma taught by the Buddha, those things called obstructive are not able to obstruct.』 The Sangha has admonished him: 『Do not say so! Do not misrepresent the Buddha, do not slander the Buddha! The Buddha has said that obstructive things are in fact able to obstruct!』 The Sangha has thus admonished him, but he persists without relinquishing it. Now the Sangha will admonish him through a Kamma (formal act). If the Sangha is ready, may the Sangha consent to listen. The announcement is as follows.』 Having announced, he should say: 『The Sangha has finished announcing; you may now relinquish this evil view!』 If he relinquishes it, he should make four confessions for dukkata (wrongdoing). If he does not relinquish it, he should announce again: 『Venerable Sangha, may the Sangha listen to me! This bhikkhu named so-and-so is saying: 『As I understand the Dhamma taught by the Buddha, those things called obstructive are not able to obstruct!』 The Sangha has admonished him: 『Do not say so! Do not misrepresent the Buddha, do not slander the Buddha! The Buddha has said that obstructive things are in fact able to obstruct!』 The Sangha thus

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是諫，彼堅持不捨，僧今羯磨諫。誰諸長老忍，默然；若不忍者，說。」

復應語言：「僧已一羯磨竟，汝可舍是惡邪見！」若舍者，應作五突吉羅悔過。

若不捨，復第二唱如上。第二唱竟，復應語：「僧已二羯磨竟，汝可舍是惡邪見！」若舍者，應作六突吉羅悔過。

若不捨，復應第三唱。第三唱未竟舍，亦應作六突吉羅悔過；第三羯磨竟，若舍、若不捨，波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(四十八竟)。

佛在舍衛城。爾時有比丘知阿梨吒不捨惡邪見，共坐、共語、共宿、共事。余比丘呵責言：「阿梨吒不捨惡邪見，僧已羯磨竟。汝等云何共坐、共語、共宿、共事？」諸比丘聞，不以介意，諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若諸比丘，知彼比丘不如法悔，不捨惡邪見，共坐、共語、共宿、共事，波逸提。」

隨久近共語，語語波逸提；共坐，坐坐波逸提；共宿，宿宿波逸提；共事，事事波逸提。

雖舍惡邪見，僧未解羯磨，亦波逸提；若作惡邪見，僧未羯磨，突吉羅。

比丘尼亦

【現代漢語翻譯】 現代漢語譯本： 是勸諫，如果他堅持不肯放棄，僧團現在就進行羯磨（Karma，行動）來勸諫。哪位長老能忍受，就保持沉默；如果不能忍受的，就說出來。』 還應該這樣說：『僧團已經完成一次羯磨，你應當放棄這種邪惡的邪見！』如果他放棄了，應當進行五次突吉羅（Dukkata，惡作）的懺悔。 如果他不放棄，就重複第二次唱誦，如上所述。第二次唱誦完畢后，還應該說：『僧團已經完成兩次羯磨，你應當放棄這種邪惡的邪見！』如果他放棄了，應當進行六次突吉羅的懺悔。 如果他不放棄，就應該進行第三次唱誦。第三次唱誦未結束時放棄，也應當進行六次突吉羅的懺悔；第三次羯磨結束后，無論他放棄還是不放棄，都犯波逸提（Pacittiya，墮罪）。 比丘尼（Bhikkhuni，女性出家人）也一樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅（總共四十八條戒律結束）。 佛陀在舍衛城（Savatthi）。當時有比丘知道阿梨吒（Arittha）不放棄邪惡的邪見，還和他一起坐、一起說話、一起住宿、一起做事。其他比丘呵斥他們說：『阿梨吒不放棄邪惡的邪見，僧團已經對他進行了羯磨。你們怎麼能和他一起坐、一起說話、一起住宿、一起做事呢？』眾比丘聽了，並不在意。諸位長老比丘種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果諸位比丘，明知那位比丘不如法懺悔，不放棄邪惡的邪見，還和他一起坐、一起說話、一起住宿、一起做事，犯波逸提。』 無論時間長短，只要一起說話，每說一次話犯一次波逸提；一起坐，每次同坐犯一次波逸提；一起住宿，每次同宿犯一次波逸提；一起做事，每做一件事犯一次波逸提。 即使他放棄了邪惡的邪見，僧團還沒有解除羯磨，也犯波逸提；如果他產生了邪惡的邪見，僧團還沒有進行羯磨，犯突吉羅。 比丘尼也一樣。

【English Translation】 English version: 'It is an admonition, if he insists on not abandoning it, the Sangha (community) will now perform a Karma (action) to admonish him. Whoever among the elders can tolerate it, remain silent; if anyone cannot tolerate it, speak up.' It should also be said: 'The Sangha has completed one Karma, you should abandon this evil wrong view!' If he abandons it, he should perform five Dukkata (misdeed) repentances. If he does not abandon it, repeat the second recitation as above. After the second recitation is completed, it should also be said: 'The Sangha has completed two Karmas, you should abandon this evil wrong view!' If he abandons it, he should perform six Dukkata repentances. If he does not abandon it, the third recitation should be performed. If he abandons it before the third recitation is completed, he should also perform six Dukkata repentances; after the third Karma is completed, whether he abandons it or not, he commits a Pacittiya (expiation) offense. The Bhikkhuni (female monastic) is also the same. The Siksamana (probationary nun), Sramanera (novice monk), Sramanerika (novice nun), commit Dukkata (all forty-eight precepts are completed). The Buddha was in Savatthi (Sravasti). At that time, there were monks who knew that Arittha (a monk's name) did not abandon his evil wrong views, and they still sat, spoke, lodged, and worked with him. Other monks rebuked them, saying: 'Arittha does not abandon his evil wrong views, and the Sangha has already performed Karma against him. How can you sit, speak, lodge, and work with him?' The monks heard this but did not take it to heart. The elder monks rebuked them in various ways and reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter and asked the monks: 'Is this really what you did?' They replied: 'It is so, World-Honored One!' After the Buddha rebuked them in various ways, he told the monks: 'Now I establish a precept for the monks, from now on this precept should be recited as follows:' 'If any monks, knowing that the monk does not repent according to the Dharma and does not abandon his evil wrong views, still sit, speak, lodge, and work with him, they commit a Pacittiya offense.' No matter how long or short the conversation, every time they speak together, they commit a Pacittiya offense; every time they sit together, they commit a Pacittiya offense; every time they lodge together, they commit a Pacittiya offense; every time they work together, they commit a Pacittiya offense. Even if he abandons his evil wrong views, but the Sangha has not lifted the Karma, he still commits a Pacittiya offense; if he develops evil wrong views, but the Sangha has not performed Karma, he commits a Dukkata offense. The Bhikkhuni is also the same.

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如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若不知，及不如法羯磨，不犯(四十九竟)。

佛在舍衛城。爾時跋難陀有二沙彌，生惡邪見，作是語：「如我解佛所說，受五欲不能障道！」乃至舍利弗以是白佛，如阿梨吒生惡邪見中說。佛便敕一比丘：「汝呼彼二沙彌來！」即受教往語：「大師呼汝！」二沙彌即隨教來，頂禮佛足，卻住一面。佛問二沙彌：「汝實作是語不？」答言：「實爾。世尊！」又問沙彌：「汝云何解我所說法？」沙彌答亦如阿梨吒所說。佛告諸比丘：「此沙彌，應呼僧中教舍，第二、第三教，若舍者善；不捨者，僧應白四羯磨滅擯。」

一比丘唱言：「大德僧聽！某甲沙彌，不捨惡邪見，今僧與作滅擯。若僧時到僧忍聽。白如是。」

復唱：「大德僧聽！某甲沙彌，不捨惡邪見，今僧與作滅擯。誰諸長老忍，默然；若不忍者，說。」如是第二、第三。

「僧與某甲沙彌滅擯竟；僧忍，默然故。是事如是持。」

彼二沙彌，僧既滅擯已，便遊行人間。時跋難陀畜彼沙彌，共語、共宿。諸比丘語言：「僧已羯磨滅擯此沙彌，汝莫畜，莫共語，莫共宿！」跋難陀言：「此是我兄沙彌，我若不看，誰應視者，能護孤苦，自致安樂？」諸長老比丘聞，種種呵責，以

【現代漢語翻譯】 如是。式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerī，沙彌尼），犯突吉羅（Duṣkṛta，惡作罪）。

若不知，及不如法羯磨（Karma，業；此處指僧團的儀式），不犯（四十九竟）。

佛在舍衛城（Śrāvastī）。爾時跋難陀（Nanda）有二沙彌，生惡邪見，作是語：『如我解佛所說，受五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）不能障道！』乃至舍利弗（Śāriputra）以是白佛，如阿梨吒（Ariṣṭa）生惡邪見中說。佛便敕一比丘（Bhikṣu，比丘）：『汝呼彼二沙彌來！』即受教往語：『大師呼汝！』二沙彌即隨教來，頂禮佛足，卻住一面。佛問二沙彌：『汝實作是語不？』答言：『實爾。世尊（Bhagavān）！』又問沙彌：『汝云何解我所說法？』沙彌答亦如阿梨吒所說。佛告諸比丘：『此沙彌，應呼僧中教舍，第二、第三教，若舍者善；不捨者，僧應白四羯磨滅擯。』

一比丘唱言：『大德僧聽！某甲沙彌，不捨惡邪見，今僧與作滅擯。若僧時到僧忍聽。白如是。』

復唱：『大德僧聽！某甲沙彌，不捨惡邪見，今僧與作滅擯。誰諸長老忍，默然；若不忍者，說。』如是第二、第三。

『僧與某甲沙彌滅擯竟；僧忍，默然故。是事如是持。』

彼二沙彌，僧既滅擯已，便**人間。時跋難陀畜彼沙彌，共語、共宿。諸比丘語言：『僧已羯磨滅擯此沙彌，汝莫畜，莫共語，莫共宿！』跋難陀言：『此是我兄沙彌，我若不看，誰應視者，能護孤苦，自致安樂？』諸長老比丘聞，種種呵責，以

【English Translation】 Thus it is. A Śikṣamāṇā (one training in the precepts), a Śrāmaṇera (novice monk), a Śrāmaṇerī (novice nun), commits a Duṣkṛta (wrongdoing).

If one does not know, or if the Karma (act; here referring to the Sangha's ritual) is not performed according to the Dharma (law), there is no offense (end of forty-ninth section).

The Buddha was in Śrāvastī (Savatthi). At that time, Nanda (Bhadanta Nanda) had two Śrāmaṇeras (novices) who developed evil views, saying: 'As I understand the Buddha's teachings, indulging in the five kāmaguṇāḥ (objects of desire: forms, sounds, smells, tastes, and tactile sensations) does not obstruct the path!' Śāriputra (Sariputta) reported this to the Buddha, as in the case of Ariṣṭa (Arittha) who developed evil views. The Buddha then ordered a Bhikṣu (monk): 'Go and summon those two Śrāmaṇeras!' He obeyed the instruction and said: 'The Teacher summons you!' The two Śrāmaṇeras followed the instruction, prostrated at the Buddha's feet, and stood to one side. The Buddha asked the two Śrāmaṇeras: 'Did you really say this?' They replied: 'Indeed, World-Honored One (Bhagavān)!' The Buddha further asked the Śrāmaṇeras: 'How do you understand my teachings?' The Śrāmaṇeras replied as Ariṣṭa had said. The Buddha told the Bhikṣus: 'These Śrāmaṇeras should be summoned to the Sangha (community) for instruction, a second and third time. If they renounce their views, that is good; if they do not renounce them, the Sangha should perform a white four-Karma (formal act) of expulsion.'

A Bhikṣu announced: 'Listen, venerable Sangha! The Śrāmaṇera named so-and-so does not renounce his evil views. Now the Sangha will perform an act of expulsion. If the Sangha is ready, let the Sangha listen. This is the announcement.'

He announced again: 'Listen, venerable Sangha! The Śrāmaṇera named so-and-so does not renounce his evil views. Now the Sangha will perform an act of expulsion. Whoever among the elders agrees, let him be silent; if anyone disagrees, let him speak.' This was done a second and third time.

'The Sangha has completed the expulsion of the Śrāmaṇera named so-and-so; the Sangha agrees, therefore is silent. This matter is thus upheld.'

After the Sangha had expelled those two Śrāmaṇeras, they then ** among the people. At that time, Nanda (Bhadanta Nanda) harbored those Śrāmaṇeras, conversing and lodging with them. The Bhikṣus said: 'The Sangha has performed a Karma (formal act) of expulsion on these Śrāmaṇeras; you should not harbor them, converse with them, or lodge with them!' Nanda said: 'These are my brother Śrāmaṇeras; if I do not care for them, who will? Who can protect the orphaned and distressed, and bring them to peace and happiness?' The elder Bhikṣus heard this, and variously rebuked him, with

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是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若沙彌作是語：『如我解佛所說，受五欲，不能障道！』諸比丘語是沙彌：『汝莫作是語！莫謗佛，莫誣佛！佛說五慾障道，實能障道。汝沙彌舍是惡邪見！』如是教，堅持不捨，應第二、第三教。第二、第三教，舍是事善；若不捨，諸比丘應語是沙彌：『汝出去！從今莫言佛是我師，莫在比丘後行！如余沙彌得共比丘二宿，汝亦無是事。癡人出去，滅去，莫此中住！』若比丘，知如法擯沙彌，畜、使、共住、共語，波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(五十竟)。

佛在舍衛城。爾時長老迦留陀夷以不喜見惡比丘故，亦不喜見烏。諸白衣捉彈來看，時有群烏集於屋上，語言：「此烏成就弊惡比丘十法：一者、慳惜；二者、貪余；三者、強顏；四者、耐辱；五者、蛆弊；六者、無慈悲；七者、悕望；八者、無厭；九者、藏積；十者、喜忘。此烏有是十法，汝等欲殺不？」有不信罪福者，答言：「欲殺！」即取其彈，語諸人言：「欲彈何處？」有言：「可彈左眼！」即著左眼而死；又言：「可彈右眼！」即著右眼而死；如

【現代漢語翻譯】 現代漢語譯本： 是白佛（向佛稟告）。佛因此事召集比丘僧團，問跋難陀（Bā Nán Tuó）：『你真的這樣做了嗎？』跋難陀回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果沙彌（Śrāmaṇera，佛教出家男子）說這樣的話：『依我理解佛所說，享受五欲（pañca kāmaguṇā，色、聲、香、味、觸），不能夠障礙修行！』眾比丘應當告訴這位沙彌：『你不要說這樣的話！不要誹謗佛，不要誣衊佛！佛說五欲會障礙修行，確實能夠障礙修行。你這位沙彌應當捨棄這種邪惡的見解！』這樣教導，如果他堅持不捨棄，應當第二次、第三次教導。第二次、第三次教導后，如果他捨棄了這種邪見就好；如果不捨棄，眾比丘應當告訴這位沙彌：『你出去！從今以後不要說佛是你的老師，不要在比丘後面行走！其他沙彌可以和比丘同住兩夜，你也沒有這種資格。愚癡的人出去，消失，不要住在這裡！』如果比丘明知如法地擯棄了沙彌，還供養、役使、共同居住、共同交談，犯波逸提（Pācittiya，一種戒律名稱）。』 比丘尼（Bhikkhunī，佛教出家女子）也同樣適用。式叉摩那（Śikṣamāṇā，預備出家的女子）、沙彌、沙彌尼（Śrāmaṇerikā，佛教出家女子），犯突吉羅（Duṣkṛta，輕罪）。（五十竟） 佛陀住在舍衛城（Śrāvastī）。當時，長老迦留陀夷（Kālodāyin）因為不喜歡看到惡比丘，也不喜歡看到烏鴉。一些在家信徒拿著彈弓來看，當時有一群烏鴉聚集在屋頂上，他們說：『這烏鴉具備了惡劣比丘的十種行為：一、吝嗇；二、貪圖剩餘；三、厚顏無恥；四、能忍受侮辱；五、像蛆一樣污穢；六、沒有慈悲心；七、心懷希望；八、永不滿足；九、喜歡藏匿；十、喜好遺忘。這烏鴉有這十種行為，你們想殺它嗎？』有些不相信罪福的人回答說：『想殺！』於是拿起彈弓，問眾人說：『想彈哪裡？』有人說：『可以彈它的左眼！』就射中左眼而死；又有人說：『可以彈它的右眼！』就射中右眼而死；像這樣……

【English Translation】 English version: It was reported to the Buddha. The Buddha, on account of this matter, assembled the community of monks and asked Bā Nán Tuó: 'Is it true that you did this?' Bā Nán Tuó replied: 'It is true, World-Honored One!' After the Buddha had variously rebuked him, he informed the monks: 'Now I will establish a precept for the monks. From now on, this precept should be stated as follows:' 'If a Śrāmaṇera (novice monk) says these words: 'As I understand the Buddha's teaching, enjoying the five sensual pleasures (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile objects) does not obstruct the path!' The monks should tell this Śrāmaṇera: 'Do not say such words! Do not slander the Buddha, do not falsely accuse the Buddha! The Buddha said that the five sensual pleasures obstruct the path, and they truly do obstruct the path. You, Śrāmaṇera, should abandon this evil and wrong view!' If they teach him in this way, and he persists in not abandoning it, they should teach him a second and third time. If, after the second and third teaching, he abandons this matter, that is good; if he does not abandon it, the monks should tell this Śrāmaṇera: 'You go away! From now on, do not say that the Buddha is your teacher, do not walk behind the monks! Other Śrāmaṇeras are allowed to stay with the monks for two nights; you do not have this privilege. Foolish one, go away, disappear, do not stay here!' If a monk, knowing that a Śrāmaṇera has been rightfully expelled, harbors, employs, lives with, or speaks with him, he commits a Pācittiya (an offense requiring confession).' The same applies to Bhikkhunī (nun). A Śikṣamāṇā (probationary nun), Śrāmaṇera, or Śrāmaṇerikā (female novice), commits a Duṣkṛta (minor offense). (End of the fiftieth) The Buddha was in Śrāvastī. At that time, the elder Kālodāyin, because he disliked seeing evil monks, also disliked seeing crows. Some lay followers came with slingshots, and at that time a flock of crows gathered on the roof. They said: 'This crow possesses the ten qualities of a bad monk: 1. stinginess; 2. greed for leftovers; 3. shamelessness; 4. endurance of insults; 5. filthiness like maggots; 6. lack of compassion; 7. hopefulness; 8. insatiability; 9. hoarding; 10. fondness for forgetting. This crow has these ten qualities, do you want to kill it?' Some who did not believe in karma and merit replied: 'We want to kill it!' So they picked up their slingshots and asked the people: 'Where do you want to shoot?' Someone said: 'Shoot its left eye!' And it was hit in the left eye and died; then someone said: 'Shoot its right eye!' And it was hit in the right eye and died; like this...

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是須臾，乃至數十。諸不信樂佛法者，便譏呵言：「此輩沙門常說慈愍，護念眾生；而今殘害無道。無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問迦留陀夷：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，奪畜生命，波逸提。」

有諸比丘在道路行、或牽財物、或熏缽時，誤殺諸蟲，皆生慚愧，亦有悔過出罪者。以是白佛。佛以是事集比丘僧，告諸比丘：「若誤殺眾生，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，故奪畜生命，波逸提。」

畜生者：除龍，余畜生是。

故奪命者：先有殺心，而斷其命。

若奪畜生命，隨多少，一一波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(五十一竟)。

佛在舍衛城。爾時十七群比丘至六群比丘住處，六群比丘作是念：「此比丘有慚愧，少欲知足。今來在此，必見我過。我等當作方便，令生疑悔；生疑悔已，必還師所。」念已，語言：「汝等善受具足戒不？受戒有界場不？羯磨如法不？不犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅不？好護身口不？汝和尚、阿阇梨先善受

【現代漢語翻譯】 現代漢語譯本： 過了一會兒，甚至幾十年。那些不相信和喜愛佛法的人，便譏諷責罵說：『這些沙門常常說慈悲憐憫，保護關懷眾生；而現在卻殘害生命，毫無道理。沒有沙門的德行，破壞沙門的法規！』各位長老比丘聽了，種種責備他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問迦留陀夷（Kāludāyi，人名）說：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，奪取畜生的生命，犯波逸提（Pācittiya，一種罪名）。』 有些比丘在道路上行走、或牽引財物、或熏缽時，不小心誤殺了蟲子，都感到慚愧，也有懺悔認錯以求贖罪的。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『如果誤殺眾生，犯波逸提，沒有這樣的道理。從今以後這條戒律應當這樣說：』 『如果比丘，故意奪取畜生的生命，犯波逸提。』 畜生：除了龍（Nāga），其餘的畜生都包括在內。 故意奪命：事先有殺害的心，然後斷絕其生命。 如果奪取畜生的生命，無論多少，每一次都犯波逸提。 比丘尼（Bhikkhunī，女性出家人）也一樣。式叉摩那（Siksamānā，學戒女）、沙彌（Sāmanera，小沙彌）、沙彌尼（Sāmanerī，小沙彌尼），犯突吉羅（Dukkata，一種輕罪）。（第五十一條戒律結束） 佛陀在舍衛城（Śrāvastī）。當時十七群比丘來到六群比丘的住處，六群比丘這樣想：『這些比丘有慚愧心，少欲知足。現在來到這裡，必定會看到我們的過失。我們應當想個辦法，讓他們產生懷疑和後悔；產生懷疑和後悔之後，必定會回到他們的師父那裡。』想到這裡，便問他們說：『你們好好地受了具足戒（Upasampadā，比丘戒）嗎？受戒有結界場地嗎？羯磨（Karma，業）如法嗎？沒有犯波羅夷（Pārājika，斷頭罪）、僧伽婆尸沙（Sanghādisesa，僧殘罪）、波逸提、波羅提提舍尼（Pāṭidesanīya，應懺悔罪）、突吉羅嗎？好好地守護身口意嗎？你們的親教師（Upādhyāya，戒師）、阿阇梨（Ācārya，導師）先前好好地受

【English Translation】 English version: In a short while, even decades. Those who do not believe in and delight in the Buddha's Dharma then mocked and scolded, 'These Śrāmaṇas (ascetics) constantly speak of compassion and care for sentient beings; yet now they harm living beings without reason. They lack the conduct of Śrāmaṇas and violate the laws of Śrāmaṇas!' The elder Bhikṣus (monks) heard this, and in various ways rebuked them, and reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikṣu Sangha (monastic community) and asked Kāludāyi (name of a person), 'Did you really do such a thing?' He replied, 'Indeed, World Honored One!' After the Buddha had rebuked him in various ways, he told the Bhikṣus, 'Now I will establish precepts for the Bhikṣus. From now on, this precept should be stated as follows:' 'If a Bhikṣu intentionally takes the life of an animal, it is a Pācittiya (an offense requiring expiation).' Some Bhikṣus, while walking on the road, or leading animals, or fumigating their bowls, accidentally killed insects, and all felt ashamed. Some also repented and confessed their offenses to seek atonement. Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikṣu Sangha and told the Bhikṣus, 'If one unintentionally kills a sentient being, there is no such thing as committing a Pācittiya. From now on, this precept should be stated as follows:' 'If a Bhikṣu intentionally takes the life of an animal, it is a Pācittiya.' Animals: Except for Nāgas (dragons), all other animals are included. Intentionally taking life: First having the intention to kill, and then severing its life. If one takes the life of an animal, regardless of the amount, each instance is a Pācittiya. The Bhikṣunīs (female monastics) are also the same. The Śiksamānās (probationary nuns), the Sāmaneras (novice monks), and the Sāmanerīs (novice nuns) commit a Dukkata (a minor offense). (End of the fifty-first precept) The Buddha was in Śrāvastī (a city in ancient India). At that time, the seventeen groups of Bhikṣus came to the residence of the six groups of Bhikṣus. The six groups of Bhikṣus thought, 'These Bhikṣus have a sense of shame, are content with little, and are easily satisfied. Now that they have come here, they will surely see our faults. We should devise a way to make them have doubts and regrets; after they have doubts and regrets, they will surely return to their teachers.' Thinking this, they said, 'Have you well received the Upasampadā (full ordination)? Does your ordination have a boundary? Is the Karma (action, ritual) in accordance with the Dharma? Have you not committed Pārājika (defeat), Sanghādisesa (formal meeting), Pācittiya, Pāṭidesanīya (confession), or Dukkata? Do you well protect your body, speech, and mind? Did your Upādhyāya (preceptor) and Ācārya (teacher) previously well receive'

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具足戒，乃至好護身口不？」答言：「我等不自知，亦不知和尚、阿阇梨雲何？我今問大德，大德語我！我受具足戒時，及和尚、阿阇梨盡如法不？」答言：「我若實語，汝會不信，自可問汝所信之人。」時十七群比丘便往師所問如此事，師答：「汝事事如法，我昔受戒亦復如是。誰為汝等作此疑悔？」答言：「六群比丘。」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，令他比丘生疑悔，波逸提。」

有諸比丘犯罪，心生疑悔，問諸比丘：「犯如是如是事，得何等罪？」諸比丘作是念：「佛結戒，不聽令他比丘生疑悔。」便答言：「不知。」以是白佛。佛以是事集比丘僧，告諸比丘：「若不欲令人生疑悔，語其所犯，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，故令比丘生疑悔，作是念『令是比丘乃至少時惱』，波逸提。」

疑悔者：生處疑、受戒疑、犯戒疑、衣疑。

若令比丘尼、式叉摩那、沙彌、沙彌尼疑悔，突吉羅。

若比丘尼，令比丘、比丘尼疑悔，波逸提；令式叉摩那、沙彌、沙彌尼疑悔，突吉羅。

【現代漢語翻譯】 現代漢語譯本：『你們是否受了具足戒（Bhikkhu ordination），並且好好地守護自己的身口？』他們回答說：『我們自己不清楚，也不知道和尚（Upajjhaya，戒師）、阿阇梨（Acariya，導師）當時是怎麼做的。我現在請教大德（尊者），請大德告訴我！我受具足戒的時候，和尚、阿阇梨所做的一切都如法嗎？』回答說：『如果我說實話，你們可能不會相信，你們可以去問你們所信任的人。』當時，十七群比丘就去他們的老師那裡詢問此事，老師回答說：『你們所做的一切都如法，我以前受戒的時候也是這樣。是誰讓你們產生這樣的疑惑和後悔？』他們回答說：『是六群比丘。』各位長老比丘聽了之後，種種呵責他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應該這樣說： 『如果比丘，使其他比丘產生疑惑和後悔，犯波逸提（Pacittiya，一種輕罪）。』 有些比丘犯了戒，心中產生疑惑和後悔，問各位比丘：『犯了這樣這樣的事，會得到什麼樣的罪？』各位比丘這樣想：『佛陀已經制定了戒律，不允許使其他比丘產生疑惑和後悔。』便回答說：『不知道。』並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『如果不希望使人生起疑惑和後悔，卻告訴他所犯的罪是波逸提，這是不可能的。從今以後，這條戒律應該這樣說：』 『如果比丘，故意使比丘產生疑惑和後悔，並且這樣想『讓這個比丘哪怕是稍微受到困擾』，犯波逸提。』 疑惑和後悔包括：對出生地產生懷疑、對受戒產生懷疑、對犯戒產生懷疑、對衣著產生懷疑。 如果使比丘尼（Bhikkhuni，比丘尼）、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼）產生疑惑和後悔，犯突吉羅（Dukkata，一種輕微的罪）。 如果比丘尼，使比丘、比丘尼產生疑惑和後悔，犯波逸提；使式叉摩那、沙彌、沙彌尼產生疑惑和後悔，犯突吉羅。

【English Translation】 English version: 『Have you received the full ordination (Bhikkhu ordination), and are you properly guarding your body and speech?』 They replied, 『We do not know ourselves, nor do we know what the Upajjhaya (preceptor) and Acariya (teacher) did at that time. I am now asking the Venerable One; please tell me! When I received the full ordination, was everything done according to the Dharma by the Upajjhaya and Acariya?』 The answer was, 『If I tell you the truth, you may not believe it; you can ask those you trust.』 At that time, the group of seventeen bhikkhus went to their teacher to inquire about this matter, and the teacher replied, 『Everything you did was according to the Dharma; that is how I received ordination in the past. Who caused you to have such doubts and regrets?』 They replied, 『The group of six bhikkhus.』 When the elder bhikkhus heard this, they rebuked them in various ways and reported the matter to the Buddha. Because of this matter, the Buddha gathered the Sangha (community of monks) and asked the group of six bhikkhus, 『Did you really do such a thing?』 They replied, 『Indeed, World-Honored One!』 After various rebukes, the Buddha told the bhikkhus, 『Now I am establishing a precept for the bhikkhus; from now on, this precept should be stated as follows: 『If a bhikkhu causes another bhikkhu to have doubts and regrets, he commits a Pacittiya (an offense requiring confession).』 Some bhikkhus committed offenses and had doubts and regrets in their minds, asking the bhikkhus, 『What kind of offense is committed by doing such and such a thing?』 The bhikkhus thought, 『The Buddha has already established a precept that does not allow causing other bhikkhus to have doubts and regrets.』 So they replied, 『I do not know.』 And they reported this matter to the Buddha. Because of this matter, the Buddha gathered the Sangha and told the bhikkhus, 『If you do not want to cause people to have doubts and regrets, but you tell them that the offense they committed is a Pacittiya, that is not possible. From now on, this precept should be stated as follows:』 『If a bhikkhu intentionally causes a bhikkhu to have doubts and regrets, thinking, 『Let this bhikkhu be troubled even for a short time,』 he commits a Pacittiya.』 Doubts and regrets include: doubts about the place of birth, doubts about ordination, doubts about committing offenses, and doubts about clothing. If one causes a bhikkhuni (nun), a siksamana (female novice undergoing training), a sramanera (male novice), or a sramanerika (female novice) to have doubts and regrets, one commits a Dukkata (a minor offense). If a bhikkhuni causes a bhikkhu or bhikkhuni to have doubts and regrets, she commits a Pacittiya; if she causes a siksamana, sramanera, or sramanerika to have doubts and regrets, she commits a Dukkata.

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式叉摩那、沙彌、沙彌尼，令五眾疑悔，皆突吉羅(五十二竟)。

佛在舍衛城。爾時六群比丘有勢力，遮僧羯磨及解羯磨，僧不從便起去。時至被擯比丘所，語言：「汝莫愁憂！我已助汝遮僧羯磨。僧不從我，我便起去，是為羯磨不成。」復至解羯磨比丘所，語言：「汝莫謂僧解汝羯磨！僧解羯磨時，我已遮之。僧不從我，我便起去，是不成解羯磨。汝今自可更求僧解！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，僧斷事時起去，波逸提。」

爾時諸比丘有事欲去，而不敢。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘有事，與欲竟，起去。與欲者，應語一人言：『長老一心念！僧今斷事，我某甲比丘如法僧事中與欲。』從今是戒應如是說：

「若比丘，僧斷事時，不與欲起去，波逸提。」

僧斷事者：白羯磨、白二、白四羯磨。

若屋下羯磨，隨幾過出，一一出，皆波逸提。

若露地羯磨，出去，去僧面一尋，波逸提。

若神通人，去離地四指，波逸提。

若僧不羯磨，斷事出去，突吉羅；若

【現代漢語翻譯】 現代漢語譯本 對於式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼），如果（比丘的行為）令五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）產生疑慮和後悔，都犯突吉羅（Duṣkṛta，惡作罪）。（第五十二條戒律結束）

佛陀住在舍衛城（Śrāvastī）。當時，六群比丘（指行為不端的比丘團體）有勢力，他們阻止僧團進行羯磨（Karma，僧團的議事程式）以及解除羯磨，導致僧團無法順利進行事務而離開。他們去拜訪被擯斥的比丘，對他們說：『你們不要愁憂！我已經幫助你們阻止了僧團的羯磨。僧團不聽從我，我就起身離開，這樣羯磨就無法成立。』他們又去拜訪那些被解除羯磨的比丘，對他們說：『你們不要以為僧團解除了你們的羯磨！僧團解除羯磨時，我已經阻止了。僧團不聽從我，我就起身離開，這樣就不能算解除了羯磨。你們現在可以自己再去請求僧團解除羯磨！』諸位長老比丘聽聞此事，紛紛呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，詢問六群比丘：『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘在僧團斷事（審理案件或進行其他事務）時起身離開，犯波逸提（Pāyantika，墮罪）。』

當時，諸位比丘有事想要離開，但又不敢。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴諸位比丘：『現在允許諸位比丘有事時，可以先給予同意，然後起身離開。給予同意的方法是，應當告訴一個人說：『長老一心念！僧團現在正在斷事，我某甲比丘在如法的僧事中給予同意。』從今以後這條戒律應當這樣說：』

『如果比丘在僧團斷事時，不給予同意就起身離開，犯波逸提（Pāyantika，墮罪）。』

僧團斷事指的是：白羯磨（Jñapti-karma，單白羯磨）、白二羯磨（Jñapti-dvitiya-karma，一白二羯磨）、白四羯磨（Jñapti-caturtha-karma，一白四羯磨）。

如果在屋檐下進行羯磨，無論越過多少，每越過一次，都犯波逸提（Pāyantika，墮罪）。

如果在露天場地進行羯磨，離開僧團的面向一尋（約八尺），犯波逸提（Pāyantika，墮罪）。

如果有神通的人，離開地面四指，犯波逸提（Pāyantika，墮罪）。

如果僧團沒有進行羯磨，（比丘）斷事離開，犯突吉羅（Duṣkṛta，惡作罪）；如果

【English Translation】 English version If a Śikṣamāṇā (novice nun undergoing training), a Śrāmaṇera (male novice), or a Śrāmaṇerikā (female novice) causes the five assemblies (bhikṣus, bhikṣunīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās) to have doubts and regrets, it is a Duṣkṛta (wrongdoing). (End of the 52nd rule).

The Buddha was in Śrāvastī (a major city in ancient India). At that time, the group of six bhikṣus (a group of monks known for misbehavior) had power. They obstructed the Saṅgha's Karma (formal act of the monastic community) and the undoing of Karma, causing the Saṅgha to be unable to proceed smoothly and leave. They went to the bhikṣus who had been expelled and said to them, 'Do not worry! I have helped you obstruct the Saṅgha's Karma. If the Saṅgha does not listen to me, I will get up and leave, so the Karma cannot be established.' They also went to the bhikṣus whose Karma had been undone and said to them, 'Do not think that the Saṅgha has undone your Karma! When the Saṅgha was undoing the Karma, I had already obstructed it. If the Saṅgha does not listen to me, I will get up and leave, so it cannot be considered undone. You can now ask the Saṅgha to undo the Karma again!' The elder bhikṣus heard of this and rebuked them in various ways, and reported this matter to the Buddha. The Buddha gathered the Saṅgha of bhikṣus because of this matter and asked the group of six bhikṣus, 'Did you really do such a thing?' They replied, 'Indeed, World-Honored One!' After the Buddha rebuked them in various ways, he told the bhikṣus, 'Now I am establishing a precept for the bhikṣus. From now on, this precept should be spoken as follows:'

'If a bhikṣu gets up and leaves when the Saṅgha is deciding a matter (adjudicating a case or conducting other business), it is a Pāyantika (an offense entailing expiation).'

At that time, the bhikṣus had matters to attend to and wanted to leave, but they did not dare to. Therefore, they reported this matter to the Buddha. The Buddha gathered the Saṅgha of bhikṣus because of this matter and told the bhikṣus, 'Now I allow the bhikṣus, when they have matters to attend to, to first give their consent and then get up and leave. The method of giving consent is to tell one person, 'Elder, pay attention! The Saṅgha is now deciding a matter. I, the bhikṣu named so-and-so, give my consent in this lawful Saṅgha matter.' From now on, this precept should be spoken as follows:'

'If a bhikṣu gets up and leaves when the Saṅgha is deciding a matter, without giving consent, it is a Pāyantika (an offense entailing expiation).'

The Saṅgha deciding a matter refers to: Jñapti-karma (single announcement Karma), Jñapti-dvitiya-karma (announcement with second reading Karma), Jñapti-caturtha-karma (announcement with fourth reading Karma).

If the Karma is being performed under a roof, no matter how many times one crosses out, each crossing out is a Pāyantika (an offense entailing expiation).

If the Karma is being performed in an open space, leaving the Saṅgha's face by one vyāma (about eight feet), it is a Pāyantika (an offense entailing expiation).

If a person with supernatural powers leaves the ground by four fingers, it is a Pāyantika (an offense entailing expiation).

If the Saṅgha does not perform Karma, (and a bhikṣu) leaves while a matter is being decided, it is a Duṣkṛta (wrongdoing); if

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私房斷事，來而去，突吉羅。

比丘尼亦如是。

若僧不羯磨斷事及私房斷事，沙彌得在其中，若起去，突吉羅。式叉摩那、沙彌尼亦如是。

若僧不如法羯磨，不與欲起去，不犯(五十三竟)。

佛在舍衛城。爾時十七群比丘至六群比丘住處，共相擊攊。有一比丘眾共擊攊，不勝笑故，氣絕而死。十七群比丘為之悲哭。諸長老比丘問：「何以悲哭？」答言：「有一比丘戲笑命終，是以悲哭。」又問：「何由致此？」答言：「我等共擊攊，笑不自勝，遂便氣絕。」諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問十七群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，擊攊比丘，波逸提。」

比丘擊攊沙彌，乃至畜生，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(五十四竟)。

佛在舍衛城。爾時十七群比丘至阿夷羅河中取水，即因洗浴，泅戲沐沒，互相澆濽。時波斯匿王共末利夫人，登樓遙見，語夫人言：「看汝福田！」夫人白王：「是佛未制戒，年少出家未解法耳！王莫見此，生不信敬于余比丘，長夜受苦！」十七群比丘種種戲已，立水上著衣。夫人白王言：

【現代漢語翻譯】 現代漢語譯本： 私下裁決案件，來回走動，犯突吉羅罪（Dukkata，輕罪）。 比丘尼（Bhikkhuni，女性出家人）也一樣。 如果僧團沒有按照羯磨（Kamma，佛教儀式）程式裁決案件，或者私下裁決案件，沙彌（Sramanera，男性的沙彌）在場，如果（沙彌）起身離開，犯突吉羅罪。式叉摩那（Siksamana，預備比丘尼）、沙彌尼（Sramanerika，女性的沙彌）也一樣。 如果僧團不如法地進行羯磨，（有資格參與羯磨的比丘）不表達同意就起身離開，不犯戒。（第五十三條戒律完） 佛陀住在舍衛城（Savatthi）。當時，十七群比丘（一群比丘的名稱）到六群比丘（另一群比丘的名稱）的住處，互相擊攊（一種嬉戲方式）。有一位比丘因為眾人一起擊攊，無法抑制笑意，氣絕而死。十七群比丘為此悲傷哭泣。諸位長老比丘問：『你們為何悲傷哭泣？』回答說：『有一位比丘因為嬉笑而喪命，因此我們悲傷哭泣。』又問：『這是什麼原因造成的？』回答說：『我們一起擊攊，笑得無法自持，於是就氣絕了。』諸位比丘種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問十七群比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責他們之後，告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，擊攊比丘，犯波逸提罪（Pacittiya，一種較重的罪）。』 比丘擊攊沙彌，乃至畜生，犯突吉羅罪。 比丘尼也一樣。式叉摩那、沙彌、沙彌尼，犯突吉羅罪。（第五十四條戒律完） 佛陀住在舍衛城。當時，十七群比丘到阿夷羅河（Ajira River）中取水，就順便洗浴，游泳嬉戲，潛水沐浴，互相潑水。當時，波斯匿王（King Pasenadi）與末利夫人（Mallika）一同登上樓閣遙望，（波斯匿王）對夫人說：『看看你的福田！』夫人對國王說：『這是因為佛陀還沒有制定戒律，（他們）年少出家還不瞭解佛法啊！大王不要看到這些，對其他的比丘產生不信任和不尊敬，（這樣）長夜會受苦的！』十七群比丘種種嬉戲之後，站在水上穿衣服。夫人對國王說：

【English Translation】 English version: Adjudicating a case privately, walking back and forth, it is a Dukkata (minor offense). So too is the Bhikkhuni (female monastic). If the Sangha (monastic community) does not adjudicate a case according to the Kamma (Buddhist ritual) procedure, or adjudicates a case privately, and a Sramanera (male novice) is present, if (the Sramanera) gets up and leaves, it is a Dukkata. So too are the Siksamana (female trainee monastic), and Sramanerika (female novice). If the Sangha performs a Kamma improperly, (a Bhikkhu eligible to participate in the Kamma) leaves without giving his consent, there is no offense. (The 53rd precept is complete). The Buddha was in Savatthi (a city). At that time, the group of seventeen Bhikkhus (a group of monks) went to the dwelling of the group of six Bhikkhus (another group of monks), and they struck and shoved each other (a form of play). One Bhikkhu, because everyone was striking and shoving each other, could not restrain his laughter, and died of asphyxiation. The group of seventeen Bhikkhus wept and mourned for him. The elder Bhikkhus asked: 'Why are you weeping and mourning?' They replied: 'One Bhikkhu died from playing and laughing, therefore we are weeping and mourning.' They asked again: 'What caused this?' They replied: 'We were striking and shoving each other, and we laughed uncontrollably, and then he died of asphyxiation.' The Bhikkhus rebuked them in various ways, and reported this matter to the Buddha. Because of this matter, the Buddha assembled the Sangha of Bhikkhus, and asked the group of seventeen Bhikkhus: 'Did you really do such a thing?' They replied: 'Indeed, Venerable Sir!' After the Buddha had rebuked them in various ways, he told the Bhikkhus: 'Now I will establish a precept for the Bhikkhus, from now on this precept should be recited as follows:' 'If a Bhikkhu, strikes and shoves a Bhikkhu, it is a Pacittiya (a heavier offense).' If a Bhikkhu strikes and shoves a Sramanera, or even an animal, it is a Dukkata. So too is the Bhikkhuni. Siksamana, Sramanera, Sramanerika, it is a Dukkata. (The 54th precept is complete). The Buddha was in Savatthi. At that time, the group of seventeen Bhikkhus went to the Ajira River (a river) to fetch water, and they took the opportunity to bathe, swim and play, dive and bathe, and splash each other. At that time, King Pasenadi (a king) and Mallika (a queen) ascended a tower and looked into the distance, (King Pasenadi) said to the queen: 'Look at your field of merit!' The queen said to the king: 'This is because the Buddha has not yet established precepts, (they) are young and have left home and do not yet understand the Dharma! May the King not see these things, and generate distrust and disrespect towards other Bhikkhus, (otherwise you) will suffer for a long night!' After the group of seventeen Bhikkhus had played in various ways, they stood on the water and put on their clothes. The queen said to the king:

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「王試看我所事福田！」著衣已，以瓶水擲空中，飛而逐之，從樓上過，猶如雁王。夫人復白王：「更看我所事福田。」王大歡喜，信敬轉增。於是夫人告那鄰伽婆羅門：「汝往佛所，以是白佛。」即受教往，佛為說法，示教利喜，發遣令還。以是事集比丘僧，問十七群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，水中戲，波逸提。」

若水中戲，乃至器盛水，共相澆濽，皆波逸提。

若摶雪及弄草頭露戲，皆突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若不為戲，皆不犯(五十五竟)。

佛在舍衛城。爾時世尊未制比丘與女人同室宿，或一比丘，一女人；或多比丘，少女人；或少比丘，多女人，同室宿生染著心，有反俗者、作外道者。諸居士見，譏呵言：「此等沙門與女人同室宿，與白衣何異？無沙門行，破沙門法！」

時有一年少婦人夫喪，作是念：「我今當於何許，更求良對。」復作是念：「我今不能門到戶至，當作一客舍，令在家、出家人任意宿止，于中擇取。」即便作之；宣令道路，須宿者宿。

時阿那律暮至彼村，借問宿處，有人語言：「某甲家

【現代漢語翻譯】 現代漢語譯本：國王請看我所供養的福田！』說完穿好衣服，把瓶中的水灑向空中，然後飛身追逐，從樓上飛過，就像雁王一樣。夫人又對國王說：『再看看我所供養的福田。』國王非常高興，信心和敬意更加增長。於是夫人告訴那鄰伽婆羅門（Nalinika Brahman）：『你到佛陀那裡去，把這件事告訴佛陀。』婆羅門接受教導前往佛陀處，佛陀為他說法，開示教導，使他歡喜，然後讓他回去。因為這件事，佛陀召集比丘僧團，問十七群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，在水中嬉戲，犯波逸提（Payattika，一種罪名）。』 如果在水中嬉戲，乃至用器皿盛水，互相潑灑，都犯波逸提。 如果摶雪或玩弄草頭露珠嬉戲，都犯突吉羅（Dukkata，一種輕罪）。 比丘尼也一樣。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。 如果不是爲了嬉戲，都不犯（第五十五條戒律結束）。 佛陀住在舍衛城（Savatthi）。當時，世尊還沒有制定比丘與女人同室而宿的戒律，或者一個比丘，一個女人；或者多個比丘，少數女人；或者少數比丘，多個女人，同在一個房間里睡覺，生起染著之心，有人因此還俗，有人去做外道。一些居士看見了，譏諷呵責說：『這些沙門與女人同室而宿，與在家俗人有什麼區別？沒有沙門的德行，破壞沙門的法規！』 當時，有一個年輕的寡婦，丈夫去世后，她這樣想：『我現在應當在哪裡，再找一個好的伴侶呢？』又這樣想：『我現在不能挨家挨戶地去尋找，不如開一家客棧，讓在家、出家人隨意住宿，我在其中選擇。』於是就開了客棧，向道路上的人宣告，需要住宿的人可以來住宿。 當時，阿那律（Anuruddha）傍晚來到那個村子，詢問住宿的地方，有人說：『某某家……』

【English Translation】 English version: 'King, please observe the field of merit that I serve!' Having said this, she put on her clothes, threw the water from the bottle into the air, and then flew after it, passing over the building like a king of geese. The queen then said to the king, 'Observe again the field of merit that I serve.' The king was very pleased, and his faith and reverence increased. Thereupon, the queen told Nalinika Brahman, 'Go to the Buddha and report this matter to him.' He accepted the instruction and went to the Buddha, who taught him the Dharma, instructing, guiding, and delighting him, and then sent him back. Because of this matter, the Buddha assembled the community of monks and asked the group of seventeen monks, 'Is it true that you did this?' They replied, 'It is true, Venerable One!' After the Buddha had rebuked them in various ways, he told the monks, 'Now I will establish a precept for the monks; from now on, this precept should be stated as follows:' 'If a monk engages in playing in the water, it is a Payattika offense.' If one plays in the water, even to the point of using vessels to hold water and splashing each other, it is a Payattika offense. If one makes snowballs or plays with dew drops on the tips of grass, it is a Dukkata offense. The same applies to nuns. Siksamana, Sramanera, and Sramanerika, it is a Dukkata offense. If it is not for play, there is no offense (end of the fifty-fifth precept). The Buddha was dwelling in Savatthi. At that time, the World-Honored One had not yet established the precept against monks lodging in the same room with women, whether it was one monk and one woman, or many monks and few women, or few monks and many women, lodging in the same room, giving rise to lustful thoughts, some even renouncing the monastic life and becoming followers of other paths. When laypeople saw this, they criticized and rebuked, saying, 'These ascetics lodge in the same room with women, what is the difference between them and laypeople? They have no ascetic conduct, they violate the ascetic Dharma!' At that time, there was a young widow whose husband had passed away, and she thought, 'Where should I go now to find a good partner?' She further thought, 'I cannot go door to door to search, I should open a guesthouse, allowing laypeople and renunciates to stay as they please, and I will choose from among them.' So she opened a guesthouse and announced to those on the road that those who needed lodging could stay there. At that time, Anuruddha arrived at that village in the evening and inquired about a place to stay, and someone said, 'At the house of so-and-so...'

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有。」即往求宿。阿那律先好容貌，既得道后，顏色倍常。寡婦見之，作是念：「我今便為已得好婿！」即指語處：「可於中宿！」阿那律即前入室，結加趺坐。坐未久，復有賈客來求宿，寡婦答言：「我雖常宿客，今已與比丘，不復由我。」賈客便以主人語，從阿那律求宿。阿那律語寡婦言：「若由我者，可盡聽宿！」賈客便前。寡婦復作是念：「當更迎比丘入內，若不爾者，後來無期。」即于內更敷好床，然燈，語阿那律言：「可進入內。」阿那律便入，結加趺坐，繫念在前。寡婦于眾人眠后，語言：「大德！知我所以相要意不？」答言：「姊妹！汝意正當在於福德。」寡婦言：「本不以此！」便具以情告，阿那律言：「姊妹！我等不應作此惡業；世尊製法，亦所不聽。」寡婦言：「我是族姓，年在盛時，禮儀備舉，多饒財寶；欲為大德給事所當，愿垂見納！」阿那律答之如初，寡婦復作是念：「男子所惑唯在於色，我當露形在其前立。」即便脫衣，立前笑語。阿那律便閉目正坐，作赤骨觀。寡婦復作是念：「我雖如此彼猶未降。」便欲上床，與之共坐。於是阿那律踴升虛空，寡婦便大羞恥，生慚愧心，疾還著衣，合掌悔過，白言：「大德！我實愚癡，於今不敢復生此意！愿見哀恕，受我悔過！」阿那律言：「受

【現代漢語翻譯】 現代漢語譯本： 『有。』（寡婦說）隨即讓他進來借宿。阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）先前容貌就很好，證得道果后，容貌更加出眾。寡婦見到他，心想：『我如今就好像已經得到一個好丈夫！』於是指著房間說：『可以在這裡面住宿！』阿那律隨即進入房間，結跏趺坐。坐了沒多久，又有商人來求借宿，寡婦回答說：『我雖然經常讓客人借宿，但現在已經給了這位比丘（bhiksu，佛教出家男眾），不能由我做主了。』商人便按照主人的話，向阿那律請求借宿。阿那律對寡婦說：『如果由我做主，可以全部讓他們進來借宿！』商人便進來了。寡婦又想：『應當再請比丘進入內室，若不這樣，以後就沒有機會了。』於是在內室重新鋪設好床鋪，點上燈，對阿那律說：『可以進入內室。』阿那律便進入內室，結跏趺坐，專心繫念於前方。 寡婦在眾人都睡著后，說道：『大德（bhante，對出家人的尊稱）！您知道我邀請您來的用意嗎？』阿那律回答說：『姊妹！你的用意應該是爲了求得福德。』寡婦說：『我本來不是這個意思！』便將自己的情意全部告訴了他，阿那律說：『姊妹！我們不應該做這種惡業；世尊（Lokajyestha，對佛陀的尊稱）制定的戒律，也是不允許的。』寡婦說：『我是名門望族，正值盛年，禮儀完備，擁有很多財富；想要為大德您提供一切所需，希望您能接受！』阿那律像先前一樣回答了她，寡婦又想：『男人所迷惑的唯獨在於美色，我應當裸露身體站在他面前。』隨即脫掉衣服，站在他面前笑著說話。阿那律便閉上眼睛端正地坐著，觀想赤裸的骨骼。寡婦又想：『我即使這樣，他仍然沒有動心。』便想要上床，與他同坐。於是阿那律騰身飛到空中，寡婦便感到非常羞恥，生起慚愧之心，趕緊穿上衣服，合掌懺悔，說道：『大德！我實在愚癡，從今以後不敢再生起這種念頭了！希望您能哀憐寬恕，接受我的懺悔！』阿那律說：『接受』

【English Translation】 English version: 『Yes.』 (said the widow). Then she let him in for lodging. Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye) had a good appearance before, and after attaining the Dao, his appearance became even more outstanding. When the widow saw him, she thought: 『Now I am as if I have already obtained a good husband!』 Then she pointed to the room and said: 『You can stay in here!』 Aniruddha then entered the room and sat in full lotus position. Not long after sitting, another merchant came to ask for lodging, and the widow replied: 『Although I often let guests stay, I have already given it to this bhiksu (Buddhist monk), and it is not up to me.』 The merchant then asked Aniruddha for lodging according to the host's words. Aniruddha said to the widow: 『If it is up to me, you can let them all in for lodging!』 The merchant then came in. The widow thought again: 『I should invite the bhiksu into the inner room again, otherwise there will be no chance in the future.』 So she re-laid the bed in the inner room, lit the lamp, and said to Aniruddha: 『You can enter the inner room.』 Aniruddha then entered the inner room, sat in full lotus position, and focused his mind on the front. After everyone fell asleep, the widow said: 『Bhante (venerable sir, a term of respect for monks)! Do you know what I invited you here for?』 Aniruddha replied: 『Sister! Your intention should be to seek merit.』 The widow said: 『I didn't mean that originally!』 Then she told him all her feelings, and Aniruddha said: 『Sister! We should not do this evil deed; the precepts set by Lokajyestha (the World Honored One, a term of respect for the Buddha) also do not allow it.』 The widow said: 『I am from a noble family, in my prime, with complete etiquette, and have a lot of wealth; I want to provide you with everything you need, I hope you can accept it!』 Aniruddha answered her as before, and the widow thought again: 『The only thing that confuses men is beauty, I should expose my body and stand in front of him.』 Then she took off her clothes, stood in front of him and smiled. Aniruddha then closed his eyes and sat upright, contemplating the naked bones. The widow thought again: 『Even if I am like this, he is still not moved.』 Then she wanted to get on the bed and sit with him. Then Aniruddha soared into the air, and the widow felt very ashamed, felt ashamed, quickly put on her clothes, put her palms together and repented, and said: 『Bhante! I am really stupid, and I will never have this idea again! I hope you can have mercy and forgive me, and accept my repentance!』 Aniruddha said: 『Accept』

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汝懺悔！」因為說種種妙法，初中后善，善義、善味，具足清白，梵行之相。寡婦聞已，遠塵離垢，得法眼凈。阿那律即如其像，往至佛所，兼以前比丘事具白世尊。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與女人同室宿，波逸提。」

女人乃至初生及二根女，同室宿，皆波逸提。

室者如與未受具戒人宿中說。

若與非人女、畜生女、黃門同室宿，皆突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若同覆，異隔；若大會說法；若母、姊、妹、近親疾患，有有知男子自伴，不臥，皆不犯(五十六竟)。◎

◎佛在拘舍彌國。爾時世尊未制比丘飲酒，有諸比丘，于酒肆中、或白衣家飲酒大醉，或墮坑塹，或突壁物，或破衣缽傷壞身體。諸白衣見，譏呵言：「我等白衣尚有不飲酒者，沙門釋子舍累求道，而皆洪醉過於俗人，空著壞色割截之衣！無沙門行，破沙門法！」

爾時世尊從拘舍彌國，往跋陀越邑。時彼編髮梵志住處，有一毒龍，常雨大雹，壞諸田苗。彼諸居民常作是念：「沙門、婆羅門中，誰有威德，能降此龍者！」聞佛與千二

【現代漢語翻譯】 現代漢語譯本 『你懺悔！』因為（佛陀）宣說了種種微妙的佛法，開初、中間和結尾都很好，意義和味道都很好，完全具備清凈的梵行之相。寡婦聽了之後，遠離塵垢，獲得了清凈的法眼。阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）就按照她所說的，前往佛陀那裡，並將之前那位比丘的事情全部稟告了世尊。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，與女人同在一個房間里過夜，犯波逸提（Pācittiya，一種輕罪）。』 女人，乃至剛出生的女嬰以及雙性人，同在一個房間里過夜，都犯波逸提。 『房間』的定義如同與未受具足戒的人同住時所說。 如果與非人女、畜生女、黃門（宦官）同在一個房間里過夜，都犯突吉羅（Dukkata，一種更輕的罪）。 比丘尼也一樣。式叉摩那（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，男沙彌）、沙彌尼（Śrāmaṇerī，女沙彌），犯突吉羅。 如果同在一個屋檐下，但有隔斷；如果是大型法會說法；如果是母親、姐妹、近親生病，有有知覺的男子陪伴，不睡覺，都不算犯戒（第五十六條戒律結束）。 佛陀在拘舍彌國（Kauśāmbī，古印度城市）的時候。當時世尊還沒有禁止比丘飲酒，有些比丘在酒館裡、或者在白衣（在家信徒）家裡飲酒大醉，有的掉進坑裡，有的撞到墻壁上，有的損壞了衣缽，傷壞了身體。各位白衣看見了，譏諷呵斥說：『我們這些在家信徒尚且有不飲酒的，沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）捨棄世俗的牽累追求真道，卻都喝得大醉超過了俗人，白白穿著壞色的割截之衣！沒有沙門的德行，破壞沙門的法規！』 當時世尊從拘舍彌國，前往跋陀越邑（Bhadravati，古印度城市）。當時那裡編髮梵志（Brahmacārī，婆羅門教的出家修行者）居住的地方，有一條毒龍，經常降下大冰雹，毀壞各位的田地和莊稼。那些居民常常這樣想：『沙門（Śrāmaṇa，出家修行者）、婆羅門中，誰有威德，能夠降伏這條龍呢！』聽說佛陀與一千二百五十位

【English Translation】 English version 'You confess!' Because (the Buddha) spoke of various wonderful Dharmas, good in the beginning, middle, and end, good in meaning and taste, fully possessing the characteristics of pure Brahmacarya (梵行, pure conduct). After the widow heard this, she was freed from dust and defilement, and attained the pure Dharma eye. Aniruddha (阿那律, one of the ten great disciples of the Buddha, known as the foremost in divine vision) then went to the Buddha as she had said, and reported the matter of the previous Bhikṣu (比丘, Buddhist monk) to the World-Honored One in detail. Because of this matter, the Buddha gathered the Sangha (僧伽, monastic community) of Bhikṣus and asked them, 'Did you really do such a thing?' They replied, 'Indeed, World-Honored One!' After the Buddha had scolded them in various ways, he told the Bhikṣus, 'Now I am establishing a precept for the Bhikṣus. From now on, this precept should be stated as follows:' 'If a Bhikṣu shares a room with a woman overnight, he commits a Pācittiya (波逸提, a minor offense).' A woman, even a newborn infant or a hermaphrodite, sharing a room overnight, all commit a Pācittiya. The definition of 'room' is as stated when dwelling with someone who has not received full ordination. If one shares a room overnight with a non-human female, an animal female, or a eunuch, all commit a Dukkata (突吉羅, a lighter offense). The same applies to Bhikṣuṇīs (比丘尼, Buddhist nuns). Śikṣamāṇās (式叉摩那, novice nuns), Śrāmaṇeras (沙彌, male novices), and Śrāmaṇerīs (沙彌尼, female novices) commit a Dukkata. If under the same roof but with a partition; if it is a large Dharma assembly; if it is a mother, sister, close relative who is ill, accompanied by a conscious man, and not sleeping, then it is not an offense (end of the fifty-sixth precept). The Buddha was in Kauśāmbī (拘舍彌國, an ancient Indian city). At that time, the World-Honored One had not yet prohibited Bhikṣus from drinking alcohol. Some Bhikṣus were drinking heavily in taverns or in the homes of laypeople (白衣, lay devotees), some fell into pits, some bumped into walls, some damaged their robes and bowls, and injured their bodies. When the laypeople saw this, they ridiculed and scolded them, saying, 'We laypeople still have those who do not drink alcohol. The Śākyaputras (沙門釋子, disciples of Śākyamuni Buddha) abandon worldly attachments to seek the truth, but they are all drunker than ordinary people, wearing tattered robes for nothing! They have no Śrāmaṇa (沙門, renunciate) conduct and violate the Śrāmaṇa Dharma!' At that time, the World-Honored One went from Kauśāmbī to Bhadravati (跋陀越邑, an ancient Indian city). At that time, in the place where the braided-hair Brahmacārīs (梵志, Brahman ascetics) lived, there was a poisonous dragon that often rained down large hailstones, destroying everyone's fields and crops. Those residents often thought, 'Among the Śrāmaṇas (沙門, renunciates) and Brahmins, who has the power to subdue this dragon!' They heard that the Buddha and twelve hundred and fifty

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百五十弟子俱來此邑，莫不歡喜，皆出奉迎，頭面禮足，白佛言：「世尊！此邑常有一惡毒龍，破壞田苗。我恒愿得大威德人，而降伏之！」時沙竭陀在佛后扇佛，佛即顧問：「汝聽此諸居士所說不？」答言：「聽！」第二、第三問答亦如是。沙竭陀作是念：「世尊反覆三問，已為敕我，降此惡龍。」即前禮佛足，右繞而去，向彼龍所，作是念：「我今當降此龍，令不壞形，而使其身微細如𣛰。」即入其室卻坐一面，龍身便出煙，沙竭陀身亦出煙；龍舉身火然，沙竭陀亦舉身火然；龍火出五色，沙竭陀火亦出五色；於是化龍身令如𣛰，內著缽中，持至佛所，白佛言：「此惡毒龍今已降伏，當著何處？」佛言：「可著世界中間。」沙竭陀受教，如人屈申臂頃，持著世界中間，須臾便還。於是世尊從跋陀越邑，欲還拘舍彌。

時跋陀越邑諸居士，聞沙竭陀降伏惡龍，皆大歡喜，問諸比丘：「誰是沙竭陀？」時沙竭陀在佛后，諸比丘言：「佛後者是！」諸居士即前禮足，白言：「愿受我請！」默然受之。諸居士言：「大德！須何等食？」答言：「我白衣時，性好酒肉。」居士歡喜即為辦之。沙竭陀往到其家，食肉飲酒，極飽滿已，還拘舍彌，于僧坊外，醉臥吐泄，衣缽縱橫。於時世尊天眼遙見，告阿難：「共汝僧坊外

【現代漢語翻譯】 現代漢語譯本：一百五十位弟子都來到這個城邑，無不歡喜，都出來迎接佛陀，以頭面禮拜佛足，稟告佛陀說：『世尊！這個城邑常有一條惡毒的龍，破壞田地莊稼。我們一直希望有一位具有大威德的人，來降伏它！』當時，沙竭陀（Śāgata，佛陀弟子名）在佛陀身後為佛陀扇扇子，佛陀就問他說：『你聽到這些居士所說的話了嗎？』回答說：『聽到了！』第二次、第三次問答也是這樣。沙竭陀心想：『世尊反覆問我三次，已經是命令我，降伏這條惡龍了。』於是走到佛陀面前，禮拜佛足，然後向右繞行離去，前往那條龍所在的地方，心想：『我現在應當降伏這條龍，讓它不改變原來的形狀，而使其身體變得像微塵一樣細小。』隨即進入龍的住所，在一旁坐下，龍的身體便冒出煙霧，沙竭陀的身體也冒出煙霧；龍全身燃起火焰，沙竭陀也全身燃起火焰；龍的火焰發出五種顏色，沙竭陀的火焰也發出五種顏色；於是變化龍的身形，使其像微塵一樣細小，放在缽中，帶到佛陀那裡，稟告佛陀說：『這條惡毒的龍現在已經被我降伏了，應當放在什麼地方？』佛陀說：『可以放在世界中間。』沙竭陀接受佛陀的教導，像人屈伸手臂那樣短暫的時間，就將龍放在世界中間，一會兒就回來了。於是世尊從跋陀越邑（Bhaddavatika，地名），想要返回拘舍彌（Kauśāmbī，古印度城市名）。 當時跋陀越邑的各位居士，聽說沙竭陀降伏了惡龍，都非常歡喜，問各位比丘：『誰是沙竭陀？』當時沙竭陀在佛陀身後，各位比丘說：『在佛陀身後的人就是！』各位居士立刻上前禮拜沙竭陀的腳，稟告說：『希望接受我們的邀請！』佛陀默然接受了邀請。各位居士問：『大德！需要什麼樣的食物？』沙竭陀回答說：『我做在家人的時候，喜歡喝酒吃肉。』居士們歡喜地為他準備了酒肉。沙竭陀前往居士家，吃肉喝酒，非常飽足之後，返回拘舍彌，在僧房外面，醉倒在地嘔吐，衣服和缽也散亂地扔在一旁。當時世尊用天眼遠遠地看見了，告訴阿難（Ānanda，佛陀的十大弟子之一）：『和我一起去僧房外面』

【English Translation】 English version: One hundred and fifty disciples all came to this town, and they were all delighted. They came out to greet the Buddha, bowed their heads to his feet, and said to the Buddha: 'World Honored One! There is always a vicious dragon in this town that destroys the fields and crops. We have always wished for someone with great power and virtue to subdue it!' At that time, Śāgata (name of a Buddha's disciple) was fanning the Buddha behind him. The Buddha then asked him: 'Did you hear what these laypeople said?' He replied: 'I heard it!' The second and third questions and answers were the same. Śāgata thought to himself: 'The World Honored One has asked me three times repeatedly, which is already an order for me to subdue this vicious dragon.' So he went before the Buddha, bowed at his feet, then circumambulated to the right and left, and went to the place where the dragon was, thinking: 'I should subdue this dragon now, so that it does not change its original form, but makes its body as fine as dust.' Then he entered the dragon's dwelling and sat down on one side. The dragon's body then emitted smoke, and Śāgata's body also emitted smoke; the dragon's whole body burst into flames, and Śāgata's whole body also burst into flames; the dragon's flames emitted five colors, and Śāgata's flames also emitted five colors; then he transformed the dragon's body, making it as fine as dust, put it in his bowl, and brought it to the Buddha, saying to the Buddha: 'This vicious dragon has now been subdued by me, where should it be placed?' The Buddha said: 'It can be placed in the middle of the world.' Śāgata accepted the Buddha's teaching, and in the time it takes for a person to bend and stretch their arm, he placed the dragon in the middle of the world, and returned in a moment. Then the World Honored One wanted to return to Kauśāmbī (name of an ancient Indian city) from Bhaddavatika (name of a place). At that time, the laypeople of Bhaddavatika, hearing that Śāgata had subdued the vicious dragon, were all very happy and asked the monks: 'Who is Śāgata?' At that time, Śāgata was behind the Buddha, and the monks said: 'The one behind the Buddha is!' The laypeople immediately stepped forward and bowed at Śāgata's feet, saying: 'We wish to invite you!' The Buddha silently accepted the invitation. The laypeople asked: 'Great Virtue! What kind of food do you need?' Śāgata replied: 'When I was a layman, I liked to drink wine and eat meat.' The laypeople happily prepared wine and meat for him. Śāgata went to the laypeople's house, ate meat and drank wine, and after being very full, returned to Kauśāmbī, and outside the monastery, he fell drunk on the ground and vomited, with his clothes and bowl scattered all over the place. At that time, the World Honored One saw it from afar with his heavenly eye and said to Ānanda (one of the Buddha's ten great disciples): 'Go with me outside the monastery.'

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看。」受教從佛出外見之，佛與阿難舁還著井邊，佛自汲水使阿難洗，著衣臥繩床上，令頭向佛，須臾轉側，申腳踏佛。佛以是事集比丘僧，問諸比丘：「沙竭陀先敬佛不？」答言：「敬！」又問：「今能敬不？」答言：「不能！」又問：「應飲是酒，失本性不？」答言：「不應！」又問：「沙竭陀先能伏惡龍，今能降蝦蟆不？」答言：「不能！」諸比丘復以前事具白世尊。佛以彼、此因緣，種種呵責諸比丘已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，飲酒，波逸提。」

時沙竭陀，佛制戒已，不敢復飲；以先習故，氣絕欲死，飲食不消，不知云何？以是白佛。佛言：「令嗅酒器！」嗅酒器不差，佛言：「以酒著餅中，若羹粥中令啖。」啖不差，佛言：「聽以酒與之。」沙竭陀得已便差，即以白佛，佛言：「已差，應漸漸斷之；乃至嗅酒器，不復惡者，不得復嗅。」

有酒，酒色、酒味、酒香；有酒，酒色、酒香、無酒味；有酒，酒色、酒味、無酒香；有酒，無酒色、香、味，飲令人醉，若飲皆波逸提。

有非酒，酒色、酒味、酒香，飲使人醉，若飲，突吉羅；有非酒，酒色、酒香、酒味，不令人醉，欲飲，聽屏處飲。

若比丘飲酒，咽咽波逸提。比丘尼亦如

【現代漢語翻譯】 現代漢語譯本： 『看。』沙竭陀（Sāgata，人名，以能降伏惡龍著稱）聽從佛的指示出去看，佛陀與阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）將他擡回，放在井邊。佛陀親自汲水讓阿難為他清洗，然後讓他穿上衣服，躺在繩床上，頭朝向佛陀。但他一會兒就翻身，伸腳踩佛陀。佛陀因此事召集比丘僧眾，問各位比丘：『沙竭陀先前是否尊敬佛？』回答說：『尊敬！』又問：『現在還能尊敬嗎？』回答說：『不能！』又問：『是否應該飲用這種酒，以至於失去本性？』回答說：『不應該！』又問：『沙竭陀先前能降伏惡龍，現在能降伏蝦蟆嗎？』回答說：『不能！』各位比丘又將先前的事情詳細地稟告世尊。佛陀因為這件事以及其他因緣，種種呵責各位比丘后，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『若有比丘飲酒，犯波逸提（Pāyantika，一種罪名）。』 當時沙竭陀，佛陀制定戒律后，不敢再飲酒；因為先前的習慣，氣絕將死，飲食不消化，不知如何是好？因此稟告佛陀。佛陀說：『讓他聞酒器！』聞酒器后沒有好轉，佛陀說：『將酒放在餅中，或者羹粥中讓他吃。』吃了沒有好轉，佛陀說：『允許給他酒喝。』沙竭陀得到酒後便好轉，立即稟告佛陀，佛陀說：『已經好轉，應該漸漸斷絕；乃至聞酒器，不再覺得難受，就不得再聞。』 有酒，有酒的顏色、酒的味道、酒的香氣；有酒，有酒的顏色、酒的香氣，沒有酒的味道；有酒，有酒的顏色、酒的味道，沒有酒的香氣；有酒，沒有酒的顏色、香氣、味道，飲用后使人醉，如果飲用都犯波逸提。 有不是酒的東西，有酒的顏色、酒的味道、酒的香氣，飲用后使人醉，如果飲用，犯突吉羅（Duṣkṛta，一種輕罪）；有不是酒的東西，有酒的顏色、酒的香氣、酒的味道，不使人醉，想要飲用，允許在隱蔽的地方飲用。 若有比丘飲酒，每嚥一口犯波逸提。比丘尼也一樣。

【English Translation】 English version: 『Look.』 Sāgata (a person's name, known for subduing evil dragons) obeyed the Buddha's instructions and went out to look. The Buddha and Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory) carried him back and placed him by the well. The Buddha personally drew water and had Ānanda wash him, then dressed him and laid him on a rope bed with his head facing the Buddha. But after a while, he turned over and stretched out his feet, stepping on the Buddha. Because of this incident, the Buddha gathered the assembly of monks and asked them, 『Did Sāgata respect the Buddha before?』 They replied, 『He did!』 He asked again, 『Can he still respect me now?』 They replied, 『He cannot!』 He asked again, 『Should he drink this kind of alcohol, to the point of losing his original nature?』 They replied, 『He should not!』 He asked again, 『Could Sāgata subdue evil dragons before, can he subdue a toad now?』 They replied, 『He cannot!』 The monks then reported the previous events in detail to the World-Honored One. Because of this incident and other causes, the Buddha scolded the monks in various ways and then told them, 『Now I am establishing a precept for the monks. From now on, this precept should be stated as follows: 『If any monk drinks alcohol, he commits a Pāyantika (a type of offense).』 At that time, Sāgata, after the Buddha established the precept, dared not drink alcohol again. Because of his previous habit, he was on the verge of death, his digestion was failing, and he did not know what to do. Therefore, he reported this to the Buddha. The Buddha said, 『Let him smell the alcohol container!』 Smelling the container did not help, so the Buddha said, 『Put alcohol in a cake or in soup and let him eat it.』 Eating it did not help, so the Buddha said, 『Allow him to drink alcohol.』 After Sāgata obtained the alcohol, he improved, and immediately reported this to the Buddha. The Buddha said, 『Now that he has improved, he should gradually abstain from it; even to the point where smelling the alcohol container no longer makes him feel ill, then he must not smell it again.』 There is alcohol that has the color, taste, and aroma of alcohol; there is alcohol that has the color and aroma of alcohol but no taste; there is alcohol that has the color and taste of alcohol but no aroma; there is alcohol that has no color, aroma, or taste, but intoxicates when drunk. If one drinks any of these, one commits a Pāyantika. There are things that are not alcohol but have the color, taste, and aroma of alcohol, and intoxicate when drunk. If one drinks these, one commits a Duṣkṛta (a minor offense). There are things that are not alcohol but have the color, aroma, and taste of alcohol, and do not intoxicate. If one wishes to drink these, one is allowed to drink them in a secluded place. If a monk drinks alcohol, he commits a Pāyantika with each swallow. The same applies to a bhikkhuni (nun).

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是。式叉摩那、沙彌、沙彌尼，突吉羅(五十七竟)。

佛在舍衛城。爾時六群比丘不敬和尚、阿阇梨，不敬戒；有諸比丘亦效如是。諸長老比丘見，種種呵責，以是白佛。佛以是事集比丘僧，問六群及諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，輕師，波逸提。」

若比丘輕三師及戒，一一波逸提；若輕余比丘，突吉羅。乃至師令掃地不掃，教順掃而逆掃，皆突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(五十八竟)。

佛在拘薩羅國，與大比丘僧五百人俱，向阿荼脾邑。時彼諸比丘聞佛當來，無有堂舍，便共自作，伐草掘地，乃至佛種種呵責，如上作講堂中說。告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，自掘地取土，波逸提。」

時六群比丘使守園人、沙彌掘地取土。諸比丘見言：「佛制不得掘地，汝今云何作此惡業！」答言：「我使人掘！」諸比丘言：「使人掘、自掘。有何等異？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，自

【現代漢語翻譯】 現代漢語譯本：是。式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，勤策男）、沙彌尼（Śrāmaṇerī，勤策女），突吉羅（Duṣkṛta，惡作罪）（第五十七條戒律結束）。

佛陀在舍衛城（Śrāvastī）時。當時，六群比丘（Chabbaggiya，六眾比丘）不尊敬和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師），不尊敬戒律；有些比丘也效仿他們這樣做。諸位長老比丘見到后，種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘以及其他比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責他們之後，告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，輕視師長，犯波逸提（Pācittiya，墮罪）。』

如果比丘輕視三師（和尚、阿阇梨、羯磨阿阇梨），以及戒律，每一項都犯波逸提罪；如果輕視其他比丘，犯突吉羅罪。乃至師長命令掃地而不掃，教導順著掃卻反著掃，都犯突吉羅罪。

比丘尼（Bhikkhunī，比丘尼）也同樣如此。式叉摩那、沙彌、沙彌尼，犯突吉羅罪（第五十八條戒律結束）。

佛陀在拘薩羅國（Kosala），與五百位大比丘僧團一起，前往阿荼脾邑（Āṭavī）。當時，那裡的比丘們聽說佛陀將要到來，但沒有堂舍，便一起自己建造，砍伐草木，挖掘土地，乃至佛陀種種呵責他們，如同上面建造講堂中所說的那樣。佛陀告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，親自挖掘土地取土，犯波逸提罪。』

當時，六群比丘指使守園人、沙彌挖掘土地取土。諸位比丘見到后說：『佛陀制定了不得挖掘土地，你們現在為什麼要做這種惡業！』他們回答說：『我指使別人挖掘！』諸位比丘說：『指使別人挖掘和自己挖掘，有什麼不同呢？』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責他們之後，告訴諸位比丘：『從今以後這條戒律應當這樣說：』

『如果比丘，自己』

【English Translation】 English version: Yes. Śikṣamāṇā (a female trainee), Śrāmaṇera (a male novice), Śrāmaṇerī (a female novice), commit a Duṣkṛta (an offense of wrong-doing) (The 57th precept ends).

The Buddha was in Śrāvastī (a major city in ancient India). At that time, the Chabbaggiya (the group of six) monks did not respect their Upādhyāya (preceptor), Ācārya (teacher), and did not respect the precepts; some monks also imitated them. The elder monks saw this and reprimanded them in various ways, and reported the matter to the Buddha. The Buddha gathered the Saṅgha (community) of monks because of this matter, and asked the Chabbaggiya monks and other monks: 'Is it true that you have done this?' They replied: 'It is true, World-Honored One!' After the Buddha reprimanded them in various ways, he told the monks: 'Now I am establishing precepts for the monks, from now on this precept should be stated as follows:'

'If a monk, disrespects his teacher, commits a Pācittiya (an offense entailing expiation).'

If a monk disrespects the three teachers (Upādhyāya, Ācārya, and Karma-Ācārya), and the precepts, each offense is a Pācittiya; if he disrespects other monks, he commits a Duṣkṛta. Even if the teacher orders him to sweep the floor and he does not sweep, or teaches him to sweep in the right direction but he sweeps in the opposite direction, he commits a Duṣkṛta.

The Bhikkhunī (nun) is also the same. Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerī, commit a Duṣkṛta (The 58th precept ends).

The Buddha was in Kosala (an ancient Indian kingdom), with a large Saṅgha of five hundred monks, heading towards Āṭavī (a town). At that time, the monks there heard that the Buddha was coming, but there were no halls or houses, so they built them themselves, cutting grass and digging the ground, until the Buddha reprimanded them in various ways, as described above in the construction of the lecture hall. The Buddha told the monks: 'Now I am establishing precepts for the monks, from now on this precept should be stated as follows:'

'If a monk, digs the ground and takes soil himself, commits a Pācittiya.'

At that time, the Chabbaggiya monks ordered the garden keeper and Śrāmaṇeras to dig the ground and take soil. The monks saw this and said: 'The Buddha has forbidden digging the ground, why are you doing this evil deed!' They replied: 'I ordered others to dig!' The monks said: 'What is the difference between ordering others to dig and digging yourself?' Therefore, they reported the matter to the Buddha. The Buddha gathered the Saṅgha of monks because of this matter, and asked the Chabbaggiya monks: 'Is it true that you have done this?' They replied: 'It is true, World-Honored One!' After the Buddha reprimanded them in various ways, he told the monks: 'From now on this precept should be stated as follows:'

'If a monk, himself'

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掘地，若使人掘，波逸提。」

有諸白衣送物為僧作房，久久來視，見房不成，問作房比丘：「何不為我速成此福？」答言：「佛不聽我等自掘地、使人掘，云何得成？」以是白佛。佛以是事集比丘僧，告諸比丘：「若須土，應語凈人言：『知是，看是。我須是，與我是。』從今是戒應如是說：

「若比丘，自掘地；若使人掘，言：『掘是！』波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，無事掘地，突吉羅。

若取燥土，不犯(五十九竟)。

佛在舍衛城。爾時六群比丘與諸比丘共鬥，共鬥已，在戶外聽語。聽已，語諸比丘言：「汝何以作如是語？」問言：「汝從誰聞？」答言：「我在戶外聽。」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，于屏處默聽他比丘所說，波逸提。」

時諸比丘與比丘諍理，辯是非。有比丘隔壁聽，生疑：「我故當不犯波逸提耶？」或有出罪悔過者。以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘默聽諍理，辯是非，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘

【現代漢語翻譯】 現代漢語譯本： 『掘地，或者指使他人掘地，犯波逸提（Pācittiya，一種戒律名稱）。』

有些在家居士送來物品為僧侶建造房屋，過了很久來看，見房屋沒有建成，就問負責建造房屋的比丘：『為什麼不為我快速建成這處福田？』比丘回答說：『佛陀不允許我們自己掘地、指使他人掘地，怎麼能建成呢？』他們將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『如果需要泥土，應該告訴凈人（Kappiyakāraka，指做凈行的人）說：『知道這個，看著這個。我需要這個，給我這個。』從今以後，這條戒律應當這樣說：

『如果比丘，自己掘地；或者指使他人掘地，說：『掘這個！』犯波逸提（Pācittiya）。』

比丘尼（Bhikkhunī，女性出家人）也如此。式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的出家少年）、沙彌尼（Sramanerika，女性的出家少女），如果沒有必要而掘地，犯突吉羅（Dukkata，一種輕罪）。

如果取乾燥的泥土，不犯戒（第五十九條完）。

佛陀住在舍衛城（Śrāvastī）。當時，六群比丘（Chabbaggiya，指六個行為不端的比丘）與其他比丘爭鬥，爭鬥之後，在門外偷聽說話。偷聽之後，就對那些比丘說：『你們為什麼說這樣的話？』（那些比丘）問：『你從哪裡聽來的？』（六群比丘）回答說：『我在門外聽到的。』各位長老比丘聽了，種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：

『如果比丘，在隱蔽的地方偷聽其他比丘所說的話，犯波逸提（Pācittiya）。』

當時，各位比丘與比丘爭論道理，辯論是非。有比丘隔著墻壁偷聽，心生疑惑：『我這樣是否會犯波逸提（Pācittiya）呢？』有些人因此而出罪懺悔。他們將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『如果比丘偷聽爭論道理、辯論是非，就犯波逸提（Pācittiya），沒有這樣的道理。從今以後，這條戒律應當這樣說：

『如果比丘

【English Translation】 English version: 『Digging the ground, or causing others to dig, incurs a Pācittiya (an offense requiring confession).』

Some lay devotees sent items to build a dwelling for the monks. After a long time, they came to check and saw that the dwelling was not completed. They asked the bhikkhu (monk) in charge of the construction: 『Why haven't you quickly completed this field of merit for me?』 The bhikkhu replied: 『The Buddha does not allow us to dig the ground ourselves or cause others to dig. How can it be completed?』 They reported this matter to the Buddha. The Buddha gathered the community of bhikkhus because of this matter and told the bhikkhus: 『If you need earth, you should tell a Kappiyakāraka (one who does allowable acts), saying: 『Know this, watch this. I need this, give this to me.』 From now on, this precept should be recited as follows:

『If a bhikkhu digs the ground himself; or causes another to dig, saying: 『Dig this!』 incurs a Pācittiya.』

The same applies to a Bhikkhunī (female monastic). A Siksamana (female novice undergoing training), a Sramanera (male novice), or a Sramanerika (female novice), if they dig the ground without a valid reason, incurs a Dukkata (an offense of wrong-doing).

If one takes dry earth, there is no offense (end of the fifty-ninth rule).

The Buddha was dwelling in Śrāvastī. At that time, the group-of-six bhikkhus (Chabbaggiya, referring to six misbehaving monks) were quarreling with other bhikkhus. After quarreling, they eavesdropped outside the door. After eavesdropping, they said to those bhikkhus: 『Why are you saying such things?』 (Those bhikkhus) asked: 『Where did you hear it from?』 (The group-of-six bhikkhus) replied: 『I heard it outside the door.』 The elder bhikkhus heard this and rebuked them in various ways, and reported this matter to the Buddha. The Buddha gathered the community of bhikkhus because of this matter and asked the group-of-six bhikkhus: 『Did you really do this?』 They replied: 『Indeed, Venerable Sir!』 After rebuking them in various ways, the Buddha told the bhikkhus: 『Now I am establishing a precept for the bhikkhus. From now on, this precept should be recited as follows:

『If a bhikkhu, in a secluded place, eavesdrops on what other bhikkhus are saying, incurs a Pācittiya.』

At that time, the bhikkhus were arguing about principles and debating right and wrong. A bhikkhu eavesdropped through the wall and had doubts: 『Will I incur a Pācittiya by doing this?』 Some therefore confessed and repented. They reported this matter to the Buddha. The Buddha gathered the community of bhikkhus because of this matter and told the bhikkhus: 『If a bhikkhu eavesdrops on arguments about principles and debates about right and wrong, and incurs a Pācittiya, there is no such case. From now on, this precept should be recited as follows:

『If a bhikkhu

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，共諍已默聽，作是念：『諸比丘所說，我當憶持。』波逸提。」

默聽比丘尼、式叉摩那、沙彌、沙彌尼語，突吉羅。

比丘尼聽比丘、比丘尼語，波逸提；聽式叉摩那、沙彌、沙彌尼語，突吉羅。

式叉摩那、沙彌、沙彌尼，默聽五眾語，突吉羅(六十竟)。

佛在舍衛城。爾時十七群童子父母愛念，母作是言：「我子不串勤苦，體性軟弱，教何技術得終安樂？」父言：「當教算計、書畫！」母言：「若教書畫，恐壞其眼；若算，恐其指痛；若計，恐其心病。」復共議：「當使于釋子中出家，現世無為，後世長樂。」彼十七群童子欲出家，共相語言：「我要當待優波離來，與共辭別。」

時優波離行還，到諸童子所。諸童子言：「汝知不？我等欲于如來法中出家，待汝辭別。」優波離聞，亦樂共去，還白父母；父母即聽，作是念：「當令誰作師？」又作是念：「畢陵伽婆蹉，從賊中拔其將還，今當與為弟子。」便各將其子，詣畢陵伽婆蹉，白言：「大德！大德於此兒有大恩，今以奉給，愿納為弟子！」畢陵伽婆蹉即便度之，與受具足戒。既受戒已，夜不能獨至廁上，及洗手處，恒自送之。有時闇中見師不識，便謂是鬼，失聲大喚言：「毗舍遮！毗舍遮！」師言：「莫怖！是我，非

【現代漢語翻譯】 『所有爭論已經平息，我默默地聽著，心想：「我應當記住各位比丘所說的話。」』波逸提（Pācittiya，一種戒律名稱）。

默默地聽比丘尼、式叉摩那（Siksamana，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼）說話，犯突吉羅（Duṣkṛta，一種輕罪）。

比丘尼聽比丘、比丘尼說話，犯波逸提；聽式叉摩那、沙彌、沙彌尼說話，犯突吉羅。

式叉摩那、沙彌、沙彌尼，默默地聽五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）說話，犯突吉羅（六十條戒律結束）。

佛陀在舍衛城（Śrāvastī）的時候。當時，有十七個群童子，他們的父母非常疼愛他們，母親說：『我的孩子不習慣辛勤勞作，體質柔弱，教他們什麼技藝才能終身安樂呢？』父親說：『應當教他們算術、書畫！』母親說：『如果教他們書畫，恐怕會損壞他們的眼睛；如果教他們算術，恐怕會弄痛他們的手指；如果教他們計算，恐怕會使他們的心生病。』他們又一起商議：『應當讓他們在釋迦牟尼（Śākyamuni）的弟子中出家，現世可以無所作為，後世可以長久安樂。』這十七個群童子想要出家，互相說道：『我們一定要等到優波離（Upāli）來，和他一起告別。』

當時，優波離回來，到了這些童子的地方。童子們說：『你知道嗎？我們想要在如來（Tathāgata）的佛法中出家，等你來告別。』優波離聽了，也很高興一起去，回去稟告父母；父母就答應了，心想：『應當讓誰做他們的老師呢？』又想到：『畢陵伽婆蹉（Pilindavaccha）曾經從賊人手中救回他們的將領，現在應當讓他做他們的弟子。』於是各自帶著自己的孩子，去拜見畢陵伽婆蹉，說道：『大德！您對這個孩子有很大的恩情，現在把他奉獻給您，希望您能接納他做弟子！』畢陵伽婆蹉就給他們剃度，並授予他們具足戒（Upasampadā）。他們受戒之後，晚上不能獨自去廁所，以及洗手的地方，總是親自送他們去。有時在黑暗中見到師父不認識，就以為是鬼，失聲大叫道：『毗舍遮（Piśāca，惡鬼）！毗舍遮！』師父說：『不要害怕！是我，不是

【English Translation】 'The dispute has ceased, and I listened silently, thinking: 'I should remember what the Bhikkhus (monks) have said.' Pācittiya (a type of monastic rule).'

Silently listening to Bhikkhunis (nuns), Siksamana (female trainee monastics), Śrāmaṇeras (male novice monastics), or Śrāmaṇerikās (female novice monastics) speaking, incurs a Duṣkṛta (a minor offense).

A Bhikkhuni listening to a Bhikkhu or Bhikkhuni speaking incurs a Pācittiya; listening to a Siksamana, Śrāmaṇera, or Śrāmaṇerikā speaking incurs a Duṣkṛta.

A Siksamana, Śrāmaṇera, or Śrāmaṇerikā silently listening to the five assemblies (Bhikkhus, Bhikkhunis, Siksamana, Śrāmaṇeras, Śrāmaṇerikās) speaking incurs a Duṣkṛta (end of the sixty rules).

The Buddha was in Śrāvastī (a major city in ancient India). At that time, there were seventeen young boys who were dearly loved by their parents. The mother said: 'My sons are not accustomed to hard work and are physically weak. What skill should we teach them so they can be happy throughout their lives?' The father said: 'We should teach them arithmetic and painting!' The mother said: 'If we teach them painting, I fear it will damage their eyes; if we teach them arithmetic, I fear it will hurt their fingers; if we teach them calculation, I fear it will make their minds sick.' They discussed further: 'We should have them ordained among the disciples of Śākyamuni (the Buddha), so they can be free from worldly affairs in this life and enjoy lasting happiness in the next.' These seventeen young boys wanted to be ordained and said to each other: 'We must wait for Upāli (a prominent disciple of the Buddha) to come so we can bid him farewell together.'

At that time, Upāli returned and arrived at the place where the boys were. The boys said: 'Do you know? We want to be ordained in the Dharma of the Tathāgata (the Buddha), and we are waiting for you to say goodbye.' Upāli heard this and was also happy to go with them. He returned and informed his parents, who agreed, thinking: 'Who should be their teacher?' They thought: 'Pilindavaccha (an arhat) once rescued their general from thieves, so he should be their teacher.' So, each of them took their sons to see Pilindavaccha and said: 'Venerable Sir! You have shown great kindness to this child, and now we offer him to you, hoping you will accept him as a disciple!' Pilindavaccha then ordained them and gave them the Upasampadā (full ordination). After they were ordained, they could not go to the toilet or the washing area alone at night, and he always escorted them. Sometimes, in the darkness, they did not recognize their teacher and thought he was a ghost, shouting loudly: 'Piśāca (a demon)! Piśāca!' The teacher said: 'Do not be afraid! It is I, not

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鬼也！」或夜索食，師言：「僧有食，曉當與汝。」又問：「僧若無食，當何處得？」師言：「僧若無，當乞食。」聞是語已，便大啼言：「比丘乞食還，我等已死！」佛夜聞之，則問阿難：「是誰啼聲？」阿難具以白佛。佛以是事，明旦集比丘僧，問畢陵伽婆蹉：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝不應與未滿二十人，受具足戒；未滿二十，多所不堪，致有破戒！」呵已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與不滿二十歲人受具足戒，波逸提。」

爾時童子迦葉，不滿二十受具足戒，後方生疑，不知云何？以是白佛。佛以是事集比丘僧，問諸比丘：「童子迦葉有所得不？」答言：「得須陀洹！」佛言：「此人乃是第一受具足戒，然不名白四羯磨如法受戒。今聽數胎中年，足為二十；若猶不滿，又聽以閏月足；若復不滿，又聽以沙門年足。從今是戒應如是說：

「若比丘，知不滿二十歲，與受具戒，波逸提。是人不得戒，諸比丘亦可呵，是法應爾！」

未滿二十，未滿二十想、未滿二十疑，波逸提；滿二十，未滿想、滿二十疑，突吉羅。

若知不滿二十，生念欲與受具戒，及作方便，至第四羯磨未竟，皆突吉羅。第四羯磨竟，和尚，

【現代漢語翻譯】 現代漢語譯本： 『是鬼呀！』有時（鬼）在夜裡索要食物，（這位）法師說：『僧人有食物，明天早上會給你的。』（鬼）又問：『僧人如果沒有食物，應當從哪裡得到呢？』法師說：『僧人如果沒有，應當去乞食。』（鬼）聽到這些話后，便大聲啼哭說：『比丘（Bhikkhu，佛教出家男眾）乞食回來，我們都已經死了！』佛陀夜裡聽到了，就問阿難（Ananda，佛陀的十大弟子之一）：『是誰的啼哭聲？』阿難詳細地告訴了佛陀。佛陀因為這件事，第二天早上召集比丘僧眾，問畢陵伽婆蹉（Pilindavatsa，佛陀弟子）：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責：『你不應該給未滿二十歲的人，授予具足戒（Upasampada，佛教中的高級戒律）；未滿二十歲，大多不能勝任，導致有破戒的情況！』呵責完畢，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，給未滿二十歲的人授予具足戒，犯波逸提（Payantika，一種輕罪）。』 當時童子迦葉（Kasyapa，佛教人物），未滿二十歲就受了具足戒，後來才產生疑惑，不知道該怎麼辦？因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『童子迦葉有所得嗎？』回答說：『得到了須陀洹（Srotapanna，佛教四果中的初果）。』佛陀說：『此人乃是第一個受具足戒的人，然而不稱為通過白四羯磨（Jnana-karma-mudra，佛教術語，指通過四次羯磨儀式）如法受戒。現在允許計算胎中年份，足夠算作二十歲；如果仍然不足，又允許用閏月來補足；如果還是不足，又允許用沙門（Sramana，佛教出家人的通稱）的年份來補足。從今以後這條戒律應當這樣說： 『如果比丘，明知（某人）未滿二十歲，還給他授予具足戒，犯波逸提。這個人不得戒，各位比丘也可以呵責（此比丘），這條戒律應當如此！』 （對於）未滿二十歲，認為是未滿二十歲、懷疑是未滿二十歲，犯波逸提；（對於）滿二十歲，認為是未滿二十歲、懷疑是滿二十歲，犯突吉羅（Dukkata，一種輕罪）。 如果明知（某人）未滿二十歲，產生想要給他授予具足戒的念頭，以及採取行動，直到第四次羯磨儀式尚未結束，都犯突吉羅。第四次羯磨儀式結束，和尚（Upadhyaya，佛教出家受戒時的親教師），

【English Translation】 English version: 'It's a ghost!' Sometimes (the ghost) would ask for food at night, and the Dharma master would say, 'The Sangha (Buddhist monastic community) has food, and will give it to you tomorrow morning.' (The ghost) then asked, 'If the Sangha has no food, where should it get it from?' The Dharma master said, 'If the Sangha has none, it should go begging for food.' After hearing these words, (the ghost) cried loudly, saying, 'When the Bhikkhu (Buddhist monk) returns from begging for food, we will already be dead!' The Buddha heard this at night and asked Ananda (one of the Buddha's ten principal disciples), 'Whose crying is that?' Ananda explained the matter to the Buddha in detail. Because of this incident, the Buddha gathered the Bhikkhu Sangha the next morning and asked Pilindavatsa (a disciple of the Buddha), 'Did you really do this?' He replied, 'Indeed, World Honored One!' The Buddha scolded him in various ways, 'You should not give the full ordination (Upasampada, higher ordination in Buddhism) to someone who is not yet twenty years old; those under twenty are mostly incapable, leading to violations of the precepts!' After scolding him, he told the Bhikkhus, 'Now I am establishing a precept for you Bhikkhus, from now on this precept should be stated as follows: 'If a Bhikkhu gives the full ordination to someone who is not yet twenty years old, he commits a Payantika (a minor offense).' At that time, the young Kasyapa (a Buddhist figure) received the full ordination before he was twenty years old, and later he became doubtful, not knowing what to do. Therefore, he reported this matter to the Buddha. Because of this incident, the Buddha gathered the Bhikkhu Sangha and asked the Bhikkhus, 'Has the young Kasyapa attained anything?' They replied, 'He has attained Srotapanna (stream-enterer, the first of the four stages of enlightenment).' The Buddha said, 'This person was the first to receive the full ordination, but it is not considered a proper ordination through the white four karmas (Jnana-karma-mudra, a Buddhist term referring to the fourfold act of ordination). Now, it is permitted to count the years in the womb to make up for twenty years; if it is still insufficient, it is also permitted to use leap months to make it up; if it is still insufficient, it is also permitted to use the years as a Sramana (Buddhist renunciate). From now on, this precept should be stated as follows: 'If a Bhikkhu knowingly gives the full ordination to someone who is not yet twenty years old, he commits a Payantika. This person does not obtain the ordination, and the Bhikkhus can also scold (this Bhikkhu), this precept should be like this!' For someone who is not yet twenty years old, thinking that he is not yet twenty years old, or doubting that he is not yet twenty years old, one commits a Payantika; for someone who is twenty years old, thinking that he is not yet twenty years old, or doubting that he is twenty years old, one commits a Dukkata (a minor offense). If one knows that (someone) is not yet twenty years old, and has the thought of giving him the full ordination, and takes action, until the fourth karma ritual is not yet completed, one commits a Dukkata. After the fourth karma ritual is completed, the Upadhyaya (preceptor, the main teacher at the ordination ceremony),

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波逸提；余師僧，突吉羅(六十一竟)。

佛在拘薩羅國，與大比丘僧五百人俱，向迦維羅衛城。諸釋種聞佛從彼國來，共立制：「若不出迎佛，罰金錢五百！」便各將大小出迎世尊，頭面禮足，卻住一面，佛為說法，示教利喜，共請佛及僧，夏四月安居，世尊默然許之。諸人各隨力設供，或一家，作一日乃至十日；或二家，共作一日；乃至十家，或但作前食，或但作后食，或但作怛缽那，或但作粥，或作浴者，或作過中飲者，或施涂身油及涂足然燈油者。

爾時釋摩男不在，未有受其施者，問左右人言：「竟誰受我施？」答言：「未有受者！」又問：「佛及僧未受何等施？」答言：「唯未受藥！」便請佛及僧，施夏坐藥，或自送，或使人送。又到六群比丘所言：「大德！須藥恣意來取。」六群比丘作是念：「今王請佛及僧，安居四月給藥，或使人送，乃至自送；而令我等自往取之，觀王此心是輕我等！我等當伺其五親會時，從索最難得藥，彼必不辦，使其羞恥！」復作是念：「此王福德，或能無藥不有，先當訪索人所無者，然後從乞。」即訪索之，唯無一種，於是伺王五親會時，便從其乞。王即令人國中遍覓，悉不能得。王語六群比丘：「諸處求索，絕不可得。」六群比丘便語王言：「王自請佛及僧四

【現代漢語翻譯】 現代漢語譯本 波逸提；余師僧，突吉羅（Dukkata，微細罪）(六十一竟)。

佛陀在拘薩羅國（Kosala，古印度十六雄國之一），與五百位大比丘僧團一起，前往迦毗羅衛城（Kapilavastu，釋迦牟尼佛的故鄉）。釋迦族人聽說佛陀從那個國家來，共同制定了一條規定：『如果不出來迎接佛陀，就罰款五百金錢！』於是他們各自帶領老少出來迎接世尊，以頭面禮拜佛足，然後站立在一旁。佛陀為他們說法，開示教導，使他們受益和歡喜。他們共同邀請佛陀和僧團在夏季四個月里安居。世尊默默地答應了他們的請求。眾人各自盡力提供供養，或者一家供養一天乃至十天；或者兩家共同供養一天；乃至十家，或者只供養早飯，或者只供養午飯，或者只供養飲料（怛缽那，一種飲料），或者只供養粥，或者供養洗浴用品，或者供養過午的飲料，或者佈施涂身油和涂腳的燈油。

當時，釋摩男（釋迦族人名）不在，還沒有人接受他的佈施。他問左右的人說：『究竟誰來接受我的佈施呢？』回答說：『還沒有人接受！』他又問：『佛陀和僧團還沒有接受什麼樣的佈施呢？』回答說：『唯獨還沒有接受藥物！』於是他邀請佛陀和僧團，佈施夏季安居的藥物，或者親自送去，或者派人送去。他又到六群比丘（行為不端的比丘）那裡說：『大德們！如果需要藥物，請隨意來取。』六群比丘心想：『現在國王邀請佛陀和僧團，安居四個月並提供藥物，或者派人送來，甚至親自送來；卻讓我們自己去取，看來國王的心裡是輕視我們！我們應當等待他五親眷屬聚會的時候，向他索取最難得到的藥物，他一定辦不到，讓他感到羞恥！』他們又想：『這個國王福德深厚，或許沒有的藥物也能變出來，先應當打聽人們沒有的藥物，然後再向他乞討。』於是他們四處打聽，唯獨缺少一種藥物，於是在國王五親眷屬聚會的時候，就向他乞討。國王立即派人在國內四處尋找，都找不到。國王告訴六群比丘：『到處求索，絕對找不到。』六群比丘就對國王說：『國王您自己邀請佛陀和僧團四

【English Translation】 English version Payattika; the remaining teachers and monks, Dukkata (a minor offense) (end of the sixty-first).

The Buddha was in the Kosala country (one of the sixteen ancient Indian kingdoms), together with a large assembly of five hundred Bhikkhus (monks), heading towards Kapilavastu (the birthplace of Shakyamuni Buddha). The Shakyans (the clan of Shakyamuni Buddha), hearing that the Buddha was coming from that country, jointly established a rule: 'If anyone does not come out to greet the Buddha, they will be fined five hundred gold coins!' Thereupon, they each brought out the young and old to greet the World Honored One (Buddha), bowed their heads to his feet, and stood to one side. The Buddha preached the Dharma (teachings) for them, instructing and benefiting them, causing them to rejoice. They jointly invited the Buddha and the Sangha (monastic community) to reside in peace for the four months of summer. The World Honored One silently agreed to their request. The people each exerted their strength to provide offerings, either one family offering for one day or even ten days; or two families jointly offering for one day; or even ten families, either only offering the morning meal, or only offering the afternoon meal, or only offering beverages (Tarpana, a type of drink), or only offering porridge, or offering bathing supplies, or offering drinks after midday, or donating body oil and lamp oil for the feet.

At that time, Shakya Mahanama (a member of the Shakya clan) was not present, and no one had yet received his offering. He asked the people around him, 'Who will ultimately receive my offering?' They replied, 'No one has received it yet!' He further asked, 'What kind of offering have the Buddha and the Sangha not yet received?' They replied, 'They have only not yet received medicine!' Thereupon, he invited the Buddha and the Sangha to donate medicine for the summer retreat, either sending it himself or sending someone to deliver it. He also went to the group of six monks (Bhikkhus with misconduct) and said, 'Venerable ones! If you need medicine, please come and take it as you wish.' The group of six monks thought to themselves, 'Now the king has invited the Buddha and the Sangha to reside in peace for four months and provide medicine, either sending someone to deliver it, or even delivering it himself; yet he is making us go and take it ourselves. It seems that the king's heart is looking down on us! We should wait until his five relatives gather together, and then demand the most difficult medicine to obtain from him, which he will certainly not be able to provide, causing him to feel ashamed!' They further thought, 'This king has deep blessings, perhaps even medicine that does not exist can be conjured up. We should first inquire about medicine that people do not have, and then beg it from him.' Thereupon, they inquired everywhere, and only one type of medicine was lacking. So, when the king's five relatives gathered together, they begged it from him. The king immediately sent people to search throughout the country, but they could not find it. The king told the group of six monks, 'I have searched everywhere, but it is absolutely impossible to find it.' The group of six monks then said to the king, 'You yourself invited the Buddha and the Sangha for four

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月給藥，而今不能與我一種！」王言：「大德！非不欲與，亦非無物，但訪索此藥，絕不可得！又四月已過，何為相苦？」六群比丘便於眾前，折辱王言：「先請我等隨所求藥，而今不能得此一種。」余比丘聞，問六群比丘：「汝說何等？」六群比丘以實而答，諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，受四月自恣請，若過是受，波逸提。」

爾時諸比丘得秋時病，釋摩男入房見之，問言：「大德！所患何等？」答言：「我得秋病！」即請諸比丘言：「可從我取藥！」諸比丘言：「王先請四月，於今已過，佛不聽我過此受藥。」王即更請一月。諸比丘言：「佛未聽我更受請。」不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘更受一月請，從今是戒應如是說：

「若比丘，受四月自恣請；過是受，除更請，波逸提。」

又諸居士來僧房看，見諸比丘得秋病，問言：「須何等藥？我當送之。」諸比丘言：「佛未聽我等受自送藥。」不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘受自送請，從今是戒應如是說：

【現代漢語翻譯】 現代漢語譯本： 『你之前答應每個月都給我藥，現在卻連一種藥都不給我！』 王言（人名）說：『大德（對僧侶的尊稱）！不是我不願意給，也不是沒有藥，只是你要的這種藥，實在找不到！而且四個月已經過去了，為什麼還要這樣為難我？』 六群比丘（指行為不端的比丘團體）便在眾人面前，羞辱王言：『之前答應我們，要給我們想要的藥，現在卻連一種都得不到。』 其他比丘聽了，問六群比丘：『你們在說什麼？』 六群比丘如實回答，眾比丘紛紛呵斥他們，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』 回答說：『確實如此，世尊！』 佛陀種種呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應這樣說： 『如果比丘接受了四個月的隨意請求，如果超過這個期限接受，犯波逸提（一種輕罪）。』 當時，眾比丘得了秋季疾病，釋摩男（人名）進入僧房探望，問道：『大德！得了什麼病？』 回答說：『我得了秋季疾病！』 釋摩男便請求眾比丘說：『可以從我這裡取藥！』 眾比丘說：『王言之前請求四個月，現在已經過了期限，佛陀不允許我們超過這個期限接受藥物。』 王言又請求一個月。眾比丘說：『佛陀沒有允許我們再次接受請求。』 不知道該怎麼辦？因此將此事稟告佛陀。佛陀因此事召集比丘僧眾，告訴眾比丘：『現在允許眾比丘再次接受一個月的請求，從今以後這條戒律應這樣說： 『如果比丘接受了四個月的隨意請求；超過這個期限接受，除非再次請求，犯波逸提。』 又有居士（在家信徒）來僧房探望，看到眾比丘得了秋季疾病，問道：『需要什麼藥？我當送來。』 眾比丘說：『佛陀沒有允許我們接受自己送來的藥物。』 不知道該怎麼辦？因此將此事稟告佛陀。佛陀因此事召集比丘僧眾，告訴眾比丘：『現在允許眾比丘接受自己送來的請求，從今以後這條戒律應這樣說：

【English Translation】 English version: 『You promised to give me medicine every month, but now you can't even give me one kind!』 Wang Yan (person's name) said: 『Great Virtue (a respectful term for monks)! It's not that I don't want to give it, nor that I don't have the medicine, but the medicine you're asking for is simply impossible to find! Moreover, four months have already passed, why are you still making things difficult for me?』 The Six Group Bhikkhus (referring to a group of bhikkhus with improper conduct) then humiliated Wang Yan in front of everyone: 『You promised us before that you would give us the medicine we wanted, but now we can't even get one kind.』 Other bhikkhus heard this and asked the Six Group Bhikkhus: 『What are you talking about?』 The Six Group Bhikkhus answered truthfully, and the bhikkhus scolded them in various ways and reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha (monk community) because of this matter and asked the Six Group Bhikkhus: 『Did you really do this?』 They replied: 『Indeed, World Honored One!』 After the Buddha scolded them in various ways, he told the bhikkhus: 『Now I am establishing a precept for the bhikkhus, from now on this precept should be said as follows: 『If a bhikkhu accepts a four-month invitation at will; if he accepts it beyond this period, he commits a pācittiya (a minor offense).』 At that time, the bhikkhus contracted autumn diseases, and Shi Monan (person's name) entered the monastery to visit them and asked: 『Great Virtue! What disease do you have?』 They replied: 『I have contracted autumn diseases!』 Shi Monan then requested the bhikkhus: 『You can take medicine from me!』 The bhikkhus said: 『Wang Yan requested four months before, and now the time limit has passed, and the Buddha does not allow us to accept medicine beyond this time limit.』 Wang Yan requested another month. The bhikkhus said: 『The Buddha has not allowed us to accept the request again.』 What should we do? Therefore, they reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and told the bhikkhus: 『Now I allow the bhikkhus to accept another month's request, from now on this precept should be said as follows: 『If a bhikkhu accepts a four-month invitation at will; if he accepts it beyond this period, unless there is another request, he commits a pācittiya.』 Also, lay people (householders) came to the monastery to visit and saw that the bhikkhus had contracted autumn diseases and asked: 『What kind of medicine do you need? I will send it.』 The bhikkhus said: 『The Buddha has not allowed us to accept medicine sent by ourselves.』 What should we do? Therefore, they reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and told the bhikkhus: 『Now I allow the bhikkhus to accept the request to send it themselves, from now on this precept should be said as follows:

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「若比丘，受四月自恣請；過是受，除更請、自送請，波逸提。」

時釋摩男作是念：「六群比丘以藥故，于眾人前折辱我！我今寧可多集諸藥。」即多集之。集已，作是念：「如我此藥盡壽用之，不能令盡。我今當請諸比丘盡壽與藥！」即往長請諸比丘，諸比丘言：「佛未聽我等受長請。」不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘受長請。從今是戒應如是說：

「若比丘，受四月自恣請；若過是受，除更請、自送請、長請，波逸提。」

若人施僧藥，佐助眾事比丘應問：「此藥當留聚落中，爲著僧坊內？」若言：「留著聚落中。」須時應語：「我須如是藥，為我辦，勿使有乏！」若言：「著僧坊內。」應著中央房，令取易得，僧應作白二羯磨。

一比丘唱言：「大德僧聽！今以某房安僧藥。若僧時到僧忍聽。白如是。」

「大德僧聽！今以某房安僧藥。誰諸長老忍，默然；若不忍者，說。僧已用某房安僧藥竟。僧忍，默然故。是事如是持。」

諸比丘不知誰應守僧藥，以是白佛，佛言：「僧應白二羯磨差一比丘作守藥人。」

一比丘唱言：「大德僧聽！今差某甲比丘，為僧作守藥人。若僧時到僧忍聽。白如是。」

「大德僧聽！今

【現代漢語翻譯】 現代漢語譯本： 『如果比丘接受四個月的隨意邀請；超過這個期限接受，除非是再次邀請、親自送請、長期邀請，就犯波逸提罪。』

當時釋摩男（Sakyamana，人名）這樣想：『六群比丘因為藥物的緣故，在眾人面前折辱我！我現在寧可多收集各種藥物。』於是就多方收集藥物。收集完畢后，他又想：『像我這樣，即使終身使用這些藥物，也不能用完。我現在應當邀請眾比丘終身使用藥物！』於是前往長期邀請眾比丘，眾比丘說：『佛陀沒有允許我們接受長期邀請。』不知道該怎麼辦？因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『現在允許眾比丘接受長期邀請。』從今以後，這條戒律應當這樣說：

『如果比丘接受四個月的隨意邀請；如果超過這個期限接受，除非是再次邀請、親自送請、長期邀請，就犯波逸提罪。』

如果有人佈施僧團藥物，協助僧團事務的比丘應當詢問：『這些藥物應當留在村落中，還是放在僧房內？』如果對方說：『留在村落中。』需要時應當說：『我需要這樣的藥物，為我準備，不要缺少！』如果對方說：『放在僧房內。』應當放在中央的房間，使取用容易，僧團應當舉行白二羯磨（Baini-karman，一種僧團儀式）。

一位比丘唱言：『大德僧眾請聽！現在用某房間安放僧團的藥物。如果僧團時間已到，僧團容許。稟告如是。』

『大德僧眾請聽！現在用某房間安放僧團的藥物。哪位長老容許，就默然；如果不容許的，請說出來。僧團已經用某房間安放僧團的藥物完畢。僧團容許，因為默然的緣故。這件事就這樣執行。』

眾比丘不知道誰應當守護僧團的藥物，因此將此事稟告佛陀，佛陀說：『僧團應當舉行白二羯磨，差遣一位比丘作為守護藥物的人。』

一位比丘唱言：『大德僧眾請聽！現在差遣某甲（某甲，指代人名）比丘，為僧團作守護藥物的人。如果僧團時間已到，僧團容許。稟告如是。』

『大德僧眾請聽！現在

【English Translation】 English version: 『If a Bhikkhu accepts a four-month invitation for self-determination; if he accepts beyond this, except for a renewed invitation, a self-sent invitation, or a long-term invitation, it is a Pacittiya.』

At that time, Sakyamana (Sakyamana, a name) thought: 『The group-of-six Bhikkhus humiliated me in front of everyone because of medicine! I would rather collect more medicines now.』 So he collected a lot of them. After collecting, he thought: 『Even if I use these medicines for the rest of my life, I cannot use them all up. I should now invite all the Bhikkhus to use the medicine for life!』 So he went to invite the Bhikkhus for a long time, and the Bhikkhus said: 『The Buddha has not allowed us to accept long-term invitations.』 Not knowing what to do, they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus: 『Now I allow the Bhikkhus to accept long-term invitations.』 From now on, this precept should be said as follows:

『If a Bhikkhu accepts a four-month invitation for self-determination; if he accepts beyond this, except for a renewed invitation, a self-sent invitation, or a long-term invitation, it is a Pacittiya.』

If someone donates medicine to the Sangha, the Bhikkhu who assists the Sangha affairs should ask: 『Should these medicines be left in the village or placed in the monastery?』 If they say: 『Leave them in the village,』 when needed, they should say: 『I need such medicine, prepare it for me, do not let it be lacking!』 If they say: 『Place them in the monastery,』 they should be placed in the central room, making it easy to obtain, and the Sangha should perform a Baini-karman (Baini-karman, a Sangha ritual).

One Bhikkhu announces: 『May the venerable Sangha listen! Now, a certain room is used to store the Sangha's medicine. If the Sangha's time has come, the Sangha permits. Report as such.』

『May the venerable Sangha listen! Now, a certain room is used to store the Sangha's medicine. Whoever among the elders permits, let him be silent; if anyone does not permit, please speak up. The Sangha has finished using a certain room to store the Sangha's medicine. The Sangha permits, because of the silence. This matter is carried out as such.』

The Bhikkhus did not know who should guard the Sangha's medicine, so they reported this matter to the Buddha. The Buddha said: 『The Sangha should perform a Baini-karman and appoint a Bhikkhu as the person to guard the medicine.』

One Bhikkhu announces: 『May the venerable Sangha listen! Now, a certain Bhikkhu (某甲, referring to a person's name) is appointed to be the person to guard the medicine for the Sangha. If the Sangha's time has come, the Sangha permits. Report as such.』

『May the venerable Sangha listen! Now,

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差某甲比丘，為僧作守藥人。誰諸長老忍，默然；誰不忍者，說。僧已差某甲比丘，作守藥人竟；僧忍，默然故。是事如是持。」

時諸比丘差無智比丘，不堪守藥，以是白佛，佛言：「不應差無智比丘，若成就五法，應差作守僧藥人。何等五？不隨愛恚癡畏，知藥、非藥。」

彼守僧藥比丘，應以新器盛呵梨勒、阿摩勒、鞞醯勒、畢跋羅、乾薑、苷蔗糖、石蜜；若器不漏，應盛酥油蜜，應持皮結口，題上作藥名。若病比丘須者，應歡喜與。若病者，自知須此藥，應自取服；若不知，應問醫；若無醫，應問和尚、阿阇梨：「我如是如是病，應服何藥？」若和尚、阿阇梨不知，應取藥再三服，不差復應取余藥服。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(六十二竟)。

佛在舍衛城。爾時六群比丘數數犯戒，諸比丘諫言：「汝等數數犯戒，當自見罪，如法悔過！莫以此行，負人信施，長夜受苦！」六群比丘言：「我不學是戒！我當先問持法、持律，智慧勝汝者。」諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責：「汝愚癡人！不應作此惡業！諸比丘欲不與汝共布薩、自恣、作諸羯磨，愍念汝故，如法諫汝。汝云何

【現代漢語翻譯】 現代漢語譯本：某甲比丘被推選為僧團的藥品保管員。哪位長老同意，請保持沉默；哪位不同意，請說出來。僧團已經推選某甲比丘作為藥品保管員完畢；僧團同意，所以保持沉默。此事就這樣決定。'

當時，一些比丘推選沒有智慧的比丘擔任藥品保管員，因為他們不勝任。他們將此事稟告佛陀，佛陀說：『不應該推選沒有智慧的比丘。如果具備五種條件，才可以推選為僧團的藥品保管員。是哪五種呢？不因愛、嗔、癡、懼而有所偏頗，並且瞭解什麼是藥物，什麼不是藥物。』

那位僧團的藥品保管比丘，應該用新的容器盛放訶梨勒（Terminalia chebula，一種藥用植物）、阿摩勒（余甘子，Emblica officinalis）、鞞醯勒（毗黎勒，Terminalia bellirica）、畢跋羅（蓽茇，Piper longum）、乾薑、甘蔗糖、石蜜。如果容器不漏，應該盛放酥油和蜂蜜，並且用皮革封口，在上面題寫藥名。如果有生病的比丘需要，應該歡喜地給予。如果生病的人自己知道需要這種藥，應該自己取用；如果不知道，應該詢問醫生；如果沒有醫生，應該詢問和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）：『我得了這樣這樣的病，應該服用什麼藥？』如果和尚、阿阇梨也不知道，應該取藥服用兩三次，如果沒有好轉，再取其他藥服用。

比丘尼也應該這樣做。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），突吉羅（Dukkata，惡作罪）（第六十二條結束）。'

佛陀在舍衛城（Sravasti）時。當時，六群比丘屢次違犯戒律，其他比丘勸誡他們說：『你們屢次違犯戒律，應當自己認識到罪過，如法懺悔！不要用這種行為，辜負別人的供養，長夜受苦！』六群比丘說：『我不學這些戒律！我應當先去問那些持法、持律，智慧勝過你們的人。』其他比丘種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責他們：『你們這些愚癡的人！不應該做這種惡業！其他比丘想要不與你們一起舉行布薩（Posadha，說戒儀式）、自恣（Pravarana，僧自恣日）、進行各種羯磨（Karma，僧事），因為憐憫你們，所以如法勸誡你們。你們怎麼能

【English Translation】 English version: A certain Bhikkhu (monk), was appointed as the medicine keeper for the Sangha (monastic community). Whoever among the elders approves, remain silent; whoever disapproves, speak up. The Sangha has already appointed a certain Bhikkhu as the medicine keeper; the Sangha approves, hence the silence. Let this matter be thus maintained.'

At that time, some Bhikkhus appointed an unwise Bhikkhu as the medicine keeper, because he was not capable. They reported this matter to the Buddha, who said: 'One should not appoint an unwise Bhikkhu. If one possesses five qualities, then one should be appointed as the Sangha's medicine keeper. What are the five? Not being swayed by love, hatred, delusion, or fear, and knowing what is medicine and what is not medicine.'

That Bhikkhu who is the Sangha's medicine keeper should use new containers to store Haritaki (Terminalia chebula, a medicinal plant), Amalaki (Emblica officinalis), Bibhitaki (Terminalia bellirica), Pippali (Piper longum), dried ginger, sugarcane sugar, and rock candy. If the container does not leak, it should be used to store ghee and honey, and it should be sealed with leather, with the name of the medicine written on it. If a sick Bhikkhu needs it, it should be given with joy. If the sick person knows that they need this medicine, they should take it themselves; if they do not know, they should ask a doctor; if there is no doctor, they should ask their Upadhyaya (preceptor) or Acharya (teacher): 'I have such and such an illness, what medicine should I take?' If the Upadhyaya or Acharya does not know, they should take the medicine two or three times, and if it does not improve, they should take other medicine.

The Bhikkhuni (nun) should also do the same. The Siksamana (female novice observing the six precepts), Sramanera (male novice), Sramanerika (female novice), Dukkata (wrongdoing) (end of the sixty-second).'

The Buddha was in Sravasti (Savatthi). At that time, the group of six Bhikkhus repeatedly violated the precepts, and the other Bhikkhus admonished them, saying: 'You repeatedly violate the precepts, you should recognize your offenses and repent according to the Dharma! Do not use this behavior to betray the offerings of others, and suffer for a long night!' The group of six Bhikkhus said: 'I will not learn these precepts! I should first ask those who uphold the Dharma and the Vinaya (monastic discipline), those whose wisdom surpasses yours.' The other Bhikkhus scolded them in various ways, and reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter, and asked the group of six Bhikkhus: 'Is it true that you did this?' They replied: 'It is true, O Blessed One!' The Buddha scolded them in various ways: 'You foolish people! You should not do such evil deeds! The other Bhikkhus want to not hold the Posadha (observance day), Pravarana (invitation), and perform various Karma (acts) with you, because they pity you, so they admonish you according to the Dharma. How can you

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言：『我不學是戒！我當先問持法、持律，智慧勝汝者！』」呵責，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，數數犯罪，諸比丘如法諫，作是語：『我不學是戒！當問余比丘持法、持律者！』波逸提。比丘欲求解，應問持法、持律者，是法應爾！」

持法者：持誦佛所說法。

持律者：有五事：一者、誦四事至二不定法；二者、誦四事乃至三十事；三者、廣誦二百五十戒；四者、廣誦二部戒；五者、廣誦一切律。

若比丘不誦戒，非安居時，應依前四種持律；安居時，要應依廣誦一切律者，若不依，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(六十三竟)。◎

五分律卷第八 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第九(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第一分之五第六十四事

◎佛在舍衛城。爾時六群比丘數數犯戒，諸比丘諫，乃至莫長夜受苦，皆如上說。六群比丘問言：「佛於何處制此法？」諸比丘言：「汝不知耶？」答言：「不知！」諸比丘言：「今當語汝，製法處所。」于說戒時，便語言：「佛於此中製法。」六群比丘言：「我今始知是法，半月布薩，戒經中

【現代漢語翻譯】 現代漢語譯本： 他說：『我不學這個戒律！我應當先去請教那些精通佛法、精通戒律，智慧勝過你們的人！』（然後）呵斥（他們），告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』 『如果某個比丘，屢次犯戒，其他比丘如法勸誡他，（但他）卻這樣說：『我不學這個戒律！我應當去請教其他的比丘，那些精通佛法、精通戒律的人！』（此比丘）犯波逸提（Pācittiya，一種戒律名稱）。比丘想要尋求解答，應當去請教精通佛法、精通戒律的人，這是應該遵循的規矩！』 精通佛法的人：指能夠背誦佛陀所說之法的人。 精通戒律的人：有五種情況：第一種，能夠背誦四事（catasso pārājikā dhammā，四種根本重罪）到二不定法（aniyata dhamma，兩種不確定的戒條）；第二種，能夠背誦四事乃至三十事（一種戒律的分類）；第三種，廣泛背誦二百五十條戒律；第四種，廣泛背誦兩部戒律（比丘戒和比丘尼戒）；第五種，廣泛背誦一切戒律。 如果比丘不能背誦戒律，在非安居（vassa，雨季安居）期間，應當依靠前面四種精通戒律的人；在安居期間，必須要依靠廣泛背誦一切戒律的人，如果不這樣做，（則犯）突吉羅（dukkaṭa，一種輕罪）。 比丘尼（bhikkhunī，女性出家人）也一樣。式叉摩那（sikkhamānā，預備沙彌尼）、沙彌（sāmaṇera，男性沙彌）、沙彌尼（sāmaṇerī，女性沙彌），（犯）突吉羅（dukkaṭa，一種輕罪）。（第六十三條戒律完） 《五分律》卷第八 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》 《五分律》卷第九（彌沙塞） 宋 罽賓（Kashmir）三藏（Tripiṭaka）佛陀什（Buddha-yasas）共竺道生（Zhu Daosheng）等譯 第一分之五 第六十四事 佛陀住在舍衛城（Śrāvastī）。當時，六群比丘（chabbaggiya，六個惡比丘團伙）屢次犯戒，各位比丘勸誡他們，乃至（勸他們）不要長夜受苦，都如上面所說。六群比丘問道：『佛陀在什麼地方制定這條戒律？』各位比丘說：『你不知道嗎？』（六群比丘）回答說：『不知道！』各位比丘說：『現在應當告訴你們，制定戒律的處所。』在說戒（recitation of the monastic rules）的時候，（六群比丘）便說：『佛陀就在這裡制定了這條戒律。』六群比丘說：『我現在才知道這條戒律，半月布薩（uposatha，半月誦戒）時，戒經中……』

【English Translation】 English version: He said: 'I will not learn this precept! I should first ask those who uphold the Dharma, uphold the Vinaya, and whose wisdom surpasses yours!' (Then) he rebuked (them), telling the Bhikkhus (monks): 'Now I am establishing a precept for the Bhikkhus, from now on, this precept should be stated as follows:' 'If a Bhikkhu repeatedly violates the precepts, and the other Bhikkhus admonish him according to the Dharma, (but) he says: 'I will not learn this precept! I should ask other Bhikkhus, those who uphold the Dharma and uphold the Vinaya!' (This Bhikkhu) commits a Pācittiya (a type of monastic offense). If a Bhikkhu wants to seek clarification, he should ask those who uphold the Dharma and uphold the Vinaya, this is the rule to be followed!' Those who uphold the Dharma: refers to those who can recite the Dharma spoken by the Buddha. Those who uphold the Vinaya: there are five cases: The first is being able to recite the four pārājikā dhammā (four root offenses) to the two aniyata dhamma (two uncertain rules); the second is being able to recite the four pārājikā dhammā up to the thirty matters (a classification of precepts); the third is widely reciting the two hundred and fifty precepts; the fourth is widely reciting the two parts of the Vinaya (Bhikkhu precepts and Bhikkhuni precepts); the fifth is widely reciting all the Vinaya. If a Bhikkhu cannot recite the precepts, during non-vassa (rainy season retreat) periods, he should rely on the first four types of those who uphold the Vinaya; during the vassa period, he must rely on those who widely recite all the Vinaya, if he does not do so, (he commits) a dukkaṭa (a minor offense). The Bhikkhuni (female monastic) is the same. The Sikkhamānā (probationary novice), the Sāmaṇera (male novice), the Sāmaṇerī (female novice), (commit) a dukkaṭa (a minor offense). (End of the sixty-third precept) 《Mahāsaṅghika-Vinaya》Volume 8 T22 No. 1421 《Mahāsaṅghika-Vinaya》 《Mahāsaṅghika-Vinaya》Volume 9 (Mahāsaṅghika) Translated by Tripiṭaka Buddha-yasas from Kashmir of the Song Dynasty, together with Zhu Daosheng, etc. Part One, Section Five, Sixty-fourth matter The Buddha was in Śrāvastī. At that time, the chabbaggiya (group of six wicked monks) repeatedly violated the precepts, and the Bhikkhus admonished them, even (admonishing them) not to suffer for a long night, all as mentioned above. The chabbaggiya asked: 'Where did the Buddha establish this precept?' The Bhikkhus said: 'Don't you know?' (The chabbaggiya) replied: 'I don't know!' The Bhikkhus said: 'Now we should tell you the place where the precept was established.' During the recitation of the monastic rules, (the chabbaggiya) then said: 'The Buddha established this precept here.' The chabbaggiya said: 'I only know this precept now, during the semi-monthly uposatha (recitation of precepts), in the precepts scripture...'

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說。」諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，說戒時作是語：『我今始知是法，半月布薩，戒經中說。』諸比丘知是比丘已再三說戒中坐，是比丘不以不知故得脫，隨所犯罪，如法治；應呵其不知：『所作不善！說戒時，不一心聽，不著心中。』波逸提。」

若比丘，與比丘受具足戒，即應教，為廣說。

若二、若三于說戒中坐，若知、若不知，作是語，波逸提。

比丘尼亦如是(六十四竟)。

佛在舍衛城。爾時諸比丘數入波斯匿王宮，見諸美女生染著心，不樂修梵行，或有反俗作外道者。諸大臣見，作是言：「王何以不深藏宮女，乃使種種異姓見之！」

爾時阿難常受王供養，晨朝著衣持缽入於後宮。時王與末利夫人同寢未起，夫人見阿難來，即便狼狽被衣下床，所被之衣極細而滑，不覺墮落慚羞蹲地。王便譏呵言：「我王事鞅掌，昏夜寢息，起不得早。如何比丘晨朝逕來？」阿難慚恥即還佛所，具以諸比丘入宮及己事白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛復自說阿難事，種種呵責

【現代漢語翻譯】 說。』眾比丘們紛紛責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後，這條戒律應如此宣說：』 『如果比丘在說戒時說這樣的話：『我現在才知道這條法，半月一次的布薩，戒經中這樣說。』眾比丘知道這位比丘已經再三在說戒中就坐，這位比丘不能以不知為理由而逃脫罪責，根據所犯的罪行，依法懲處；應當呵斥他的無知：『所作不善！說戒時，不專心聽，不放在心上。』犯波逸提罪。』 如果比丘為比丘授具足戒，就應當教導他，為他廣泛解說。 如果有二個、三個比丘在說戒中就坐，無論知道還是不知道，說了這樣的話，犯波逸提罪。 比丘尼也一樣（第六十四條完）。 佛陀在舍衛城（Śrāvastī）(古代印度城市) 。當時，眾比丘多次進入波斯匿王（Prasenajit）(古代憍薩羅國國王)的王宮，見到眾多美女，心生染著，不樂於修行梵行，甚至有人還俗去做外道。眾大臣見到這種情況，就說：『大王為什麼不把宮女們深藏起來，竟然讓各種不同姓氏的人見到她們！』 當時，阿難（Ānanda）(佛陀的十大弟子之一，以記憶力超群著稱)經常接受國王的供養，早晨穿好衣服，拿著缽進入後宮。當時，國王正與末利夫人（Mallikā）(波斯匿王的夫人)同寢未起，夫人見到阿難來了，便慌忙地披上衣服下床，所披的衣服非常細滑，不小心滑落，感到慚愧，便蹲在地上。國王便譏諷呵斥說：『我處理國家事務繁忙，昏夜才得以休息，起得不早。為何比丘早晨徑直前來？』阿難感到慚愧，立即回到佛陀那裡，將眾比丘進入王宮以及自己的事情稟告佛陀。佛陀因此事召集比丘僧團，問眾比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀又親自講述阿難的事情，種種呵責。

【English Translation】 said.』 The bhikkhus rebuked them in various ways and reported this matter to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked the Group-of-Six bhikkhus: 『Did you really do this?』 They replied: 『Indeed, Venerable Sir!』 After various rebukes, the Buddha told the bhikkhus: 『Now I am establishing a rule for the bhikkhus; from now on, this rule should be recited as follows:』 『If a bhikkhu, while the Pāṭimokkha (the code of monastic rules) is being recited, says these words: 『I have only just now learned this rule; it is said in the Pāṭimokkha, recited every half-month.』 If the bhikkhus know that this bhikkhu has already sat through the Pāṭimokkha recitation two or three times, this bhikkhu cannot escape culpability by claiming ignorance; according to the offense committed, he should be punished according to the Dhamma (the teachings of the Buddha); his ignorance should be rebuked: 『What you have done is not good! When the Pāṭimokkha is being recited, you do not listen attentively, you do not keep it in mind.』 It is an offense entailing expiation.』 If a bhikkhu ordains a bhikkhu, he should teach him and explain it extensively. If two or three bhikkhus sit through the Pāṭimokkha recitation, whether knowingly or unknowingly, and say such words, it is an offense entailing expiation. The same applies to bhikkhunis (end of the sixty-fourth rule). The Buddha was in Śrāvastī (ancient Indian city). At that time, the bhikkhus frequently entered the palace of King Prasenajit (king of Kosala), and upon seeing the beautiful women, their minds became defiled, and they were not happy to practice the holy life; some even returned to lay life and became adherents of other religions. The ministers, upon seeing this situation, said: 『Why does the king not keep the palace women hidden away, but instead allows them to be seen by people of various clans!』 At that time, Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) often received offerings from the king, and one morning, having dressed and taken his bowl, he entered the inner palace. At that time, the king was still in bed with Queen Mallikā (wife of King Prasenajit), and the queen, seeing Ānanda coming, hastily put on her robe and got out of bed, but the robe she put on was very fine and slippery, and she inadvertently dropped it, and feeling ashamed, she squatted on the ground. The king then mocked and rebuked him, saying: 『I am busy with affairs of state, and I rest late into the night, and I cannot rise early. Why does the bhikkhu come directly here so early in the morning?』 Ānanda, feeling ashamed, immediately returned to the Buddha and reported to the Buddha about the bhikkhus entering the palace and about his own affairs. Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: 『Did you really do this?』 They replied: 『Indeed, Venerable Sir!』 The Buddha then personally recounted Ānanda's affairs and rebuked them in various ways.

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，告諸比丘：「入王后宮有十過失：一者、若王醉時近余宮女，醉醒便忘；彼忽有娠，必疑比丘。二者、宮女見比丘，或有戲笑，疑有情故。三者、若王有密謀，外人得知，便當疑是比丘所傳。四者、若王宮內亡失寶物，便當疑是比丘所取。五者、若奪一臣位，外人必言：『由比丘故！』六者、若有遭罪，外人必疑，比丘所為。七者、若有未應得官，而王與之；亦復疑是比丘之力。八者、若王好出遊觀，勞費事多，亦復疑嫌比丘使然。九者、宮內多諸美色，珍玩服飾，比丘見之必生染著，犯戒反俗。十者、若王子中有反逆者，必復疑是比丘所教。」呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，入王宮過門限，波逸提。」

時諸比丘佛制戒后，便不敢逾城門限乞食，不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽入宮，但不得過後宮門限！從今是戒應如是說：

「若比丘，入王宮，過後宮門限者，波逸提。」

爾時波斯匿王，年年與諸宮女出行國界，處處皆有離宮別觀。有諸比丘暮至村落，求索宿處。諸居士言：「王今不在此宮，可入中宿。王信樂佛法，聞必歡喜！」諸比丘不敢，便無宿處。以是白佛，佛以是事集比丘僧，告諸比丘：「今聽諸比丘入

【現代漢語翻譯】 現代漢語譯本： 佛陀告訴眾比丘：『進入王后宮有十種過失：第一，如果國王醉酒時親近其他宮女，酒醒后便忘記此事；如果那宮女因此懷孕，必定懷疑是比丘所為。第二，宮女見到比丘，或許會戲笑，令人懷疑有私情。第三，如果國王有秘密計劃，外人得知，便會懷疑是比丘泄露的。第四，如果王宮內丟失寶物，便會懷疑是比丘偷取的。第五，如果有人被奪去官位，外人必定會說：『這是因為比丘的緣故！』第六，如果有人遭受罪責，外人必定懷疑是比丘所為。第七，如果有人沒有資格得到官位，而國王卻授予了他；也會懷疑是比丘的力量。第八，如果國王喜歡出遊觀賞，耗費很多，也會懷疑是比丘慫恿的。第九，宮內有很多美貌女子，珍貴的玩物和服飾，比丘見到必定會產生染著，犯戒還俗。第十，如果王子中有叛逆者，必定會懷疑是比丘教唆的。』呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，進入王宮超過門限，犯波逸提（一種罪名）。』 當時眾比丘在佛陀制定戒律后，便不敢越過城門門限乞食，不知道該怎麼辦？於是將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『現在允許進入王宮，但不得超過後宮的門限！從今以後這條戒律應該這樣說：』 『如果比丘，進入王宮，超過後宮門限，犯波逸提（一種罪名）。』 當時波斯匿王（國王名），每年都與宮女們一起出游國境，到處都有離宮別館。有些比丘傍晚到達村落，請求住宿的地方。一些居士說：『國王現在不在這座宮殿里，可以進去住宿。國王信奉佛法，聽聞此事必定歡喜！』眾比丘不敢，便沒有住宿的地方。於是將此事稟告佛陀，佛陀因為這件事召集比丘僧眾，告訴眾比丘：『現在允許眾比丘進入

【English Translation】 English version: The Buddha told the Bhikkhus (monks): 'Entering the royal harem has ten faults: First, if the king gets drunk and gets close to other palace women, he will forget when he wakes up; if that palace woman becomes pregnant as a result, he will definitely suspect the Bhikkhu. Second, when palace women see Bhikkhus, they may joke and laugh, causing suspicion of affection. Third, if the king has a secret plan and outsiders find out, they will suspect that the Bhikkhu leaked it. Fourth, if treasures are lost in the royal palace, they will suspect that the Bhikkhu stole them. Fifth, if someone is deprived of their position, outsiders will definitely say: 'It's because of the Bhikkhu!' Sixth, if someone suffers a crime, outsiders will definitely suspect that the Bhikkhu did it. Seventh, if someone is not qualified to get an official position, but the king grants it to him; it will also be suspected that it is the Bhikkhu's power. Eighth, if the king likes to go out for sightseeing, which costs a lot, it will also be suspected that the Bhikkhu instigated it. Ninth, there are many beautiful women, precious playthings and costumes in the palace, and the Bhikkhu will definitely develop attachments when he sees them, violate the precepts and return to secular life. Tenth, if there are rebels among the princes, it will definitely be suspected that the Bhikkhu taught them.' After scolding them, he told the Bhikkhus: 'Now I am establishing precepts for the Bhikkhus, and from now on this precept should be said like this:' 'If a Bhikkhu enters the royal palace and crosses the threshold, he commits a Payattika (a type of offense).' At that time, after the Buddha established the precepts, the Bhikkhus did not dare to cross the threshold of the city gate to beg for food, and did not know what to do? So they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (monk community) because of this matter and told the Bhikkhus: 'Now you are allowed to enter the palace, but you must not cross the threshold of the inner palace! From now on, this precept should be said like this:' 'If a Bhikkhu enters the royal palace and crosses the threshold of the inner palace, he commits a Payattika (a type of offense).' At that time, King Pasenadi (king's name) traveled around the country with the palace women every year, and there were separate palaces and pavilions everywhere. Some Bhikkhus arrived at a village in the evening and asked for a place to stay. Some lay people said: 'The king is not in this palace now, you can go in and stay. The king believes in Buddhism and will be happy to hear about it!' The Bhikkhus did not dare, so they had no place to stay. So they reported this matter to the Buddha, and the Buddha gathered the Bhikkhu Sangha (monk community) because of this matter and told the Bhikkhus: 'Now you are allowed to enter

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王空宮，從今是戒應如是說：

「若比丘，王未出寶、未藏寶，若入，過後宮門限，波逸提。」

寶者：所重之物及諸女色，皆名為寶。

未出者：女在宮中，未出。

未藏者：女在此宮，未使藏隱。

爾時入後宮門限，雙腳過，波逸提；隨入遠近，步步波逸提；若一腳過，突吉羅。

入余大臣、長者家，過內門限，突吉羅。

沙彌，突吉羅。

若王請入，不犯(六十五竟)。

佛在舍衛城。爾時拘薩羅、摩竭二國互相抄掠，二國中間道路斷絕。王舍城比丘安居竟，作是念：「我今正當與賊同伴，乃得自致問訊世尊。設彼戍邏，以共賊伴收捉我者，波斯匿王信樂佛法，必不見罪。」便與賊俱到彼國界，果為所捉，將邏將所，白言：「此是賊！」邏將言：「著袈裟者，復是何等？」答言：「亦是賊！」比丘便自說言：「我非賊，是沙門釋子！于王舍城安居竟，應問訊世尊，道路難險，故與共伴耳！」邏將言：「汝非沙門釋子！必假此服來作細作！」便送王所，比丘自說如前，王便放之。左右群臣，有不信是沙門者言：「此賊假比丘服，王信樂佛法，其于放之！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實

【現代漢語翻譯】 現代漢語譯本 王空宮，從今以後制定的戒律應當這樣說： 『如果比丘，國王的寶物沒有拿出、沒有藏好，如果進入，超過後宮的門檻，犯波逸提（Payittiya，一種輕罪）。』 寶物：貴重的東西以及各種女色，都叫做寶物。 沒有拿出：指女子在宮中，沒有出來。 沒有藏好：指女子在這個宮中，沒有被隱藏起來。 當時進入後宮的門檻，雙腳都跨過，犯波逸提；隨著進入的遠近，每走一步都犯波逸提；如果一隻腳跨過，犯突吉羅（Dukkata，一種更輕的罪）。 進入其他大臣、長者的家，跨過內門門檻，犯突吉羅。 沙彌（Sramanera，小沙彌），犯突吉羅。 如果國王邀請進入，不犯戒（第六十五條戒律結束）。 佛陀在舍衛城（Sravasti）。當時拘薩羅國（Kosala）和摩竭陀國（Magadha）互相抄掠，兩國之間的道路斷絕。王舍城（Rajagrha）的比丘們安居結束后，心想：『我現在只能與盜賊同行，才能到達問候世尊的地方。如果那些戍邏（守衛）把我當成盜賊同夥抓起來，波斯匿王（Pasenadi），因為他信奉佛法，一定不會怪罪我。』於是與盜賊一同到達彼國邊境，果然被抓獲，被帶到戍邏將領那裡，報告說：『這是盜賊！』戍邏將領說：『穿著袈裟的人，又是什麼人？』回答說：『也是盜賊！』比丘便自己辯解說：『我不是盜賊，是沙門釋子（釋迦牟尼佛的弟子）！在王舍城安居結束后，應該去問候世尊，但道路艱難危險，所以才與他們同行！』戍邏將領說：『你不是沙門釋子！一定是假借這身衣服來做間諜！』便把他送到國王那裡，比丘像之前一樣辯解，國王便放了他。左右大臣中，有不相信他是沙門的人說：『這是盜賊假扮比丘，國王因為信奉佛法，才放了他！』諸位長老比丘聽到后，種種呵責他，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此。』

【English Translation】 English version Wang Kong Palace, from now on, the precepts should be stated as follows: 'If a Bhikkhu (monk), the king's treasures have not been taken out, nor hidden, if he enters, and crosses the boundary of the inner palace gate, he commits a Payittiya (a minor offense).' Treasures: Valuable things and all kinds of female beauty are called treasures. Not taken out: Refers to women in the palace who have not come out. Not hidden: Refers to women in this palace who have not been hidden. At the time of entering the inner palace gate, if both feet cross over, he commits a Payittiya; depending on the distance of entry, every step commits a Payittiya; if one foot crosses over, he commits a Dukkata (a lighter offense). Entering the houses of other ministers or elders, crossing the inner gate boundary, he commits a Dukkata. A Sramanera (novice monk) commits a Dukkata. If invited by the king to enter, there is no offense (the sixty-fifth precept ends). The Buddha was in Sravasti (Savatthi). At that time, the Kosala (Kingdom of Kosala) and Magadha (Kingdom of Magadha) kingdoms were plundering each other, and the roads between the two countries were cut off. The Bhikkhus (monks) of Rajagrha (Rajgir) finished their retreat and thought: 'Now I can only travel with thieves to reach the place to greet the World Honored One. If those guards arrest me as an accomplice of the thieves, King Pasenadi (King of Kosala), because he believes in the Buddha's teachings, will certainly not blame me.' So he went with the thieves to the border of that country, and was indeed captured and taken to the guard general, who reported: 'This is a thief!' The guard general said: 'Who are those wearing robes?' They replied: 'Also thieves!' The Bhikkhu then defended himself, saying: 'I am not a thief, but a Sramana Sakyaputra (disciple of Sakyamuni Buddha)! After finishing the retreat in Rajagrha, I should go to greet the World Honored One, but the road is difficult and dangerous, so I traveled with them!' The guard general said: 'You are not a Sramana Sakyaputra! You must be using this clothing as a disguise to be a spy!' He was sent to the king, and the Bhikkhu defended himself as before, and the king released him. Among the ministers on the left and right, some did not believe that he was a Sramana, saying: 'This thief is disguised as a Bhikkhu, and the king released him because he believes in the Buddha's teachings!' When the elder Bhikkhus heard this, they scolded him in various ways and reported the matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha (monk community) and asked the Bhikkhus: 'Did you really do this?' They replied: 'Indeed.'

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爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，共賊伴行，波逸提。」

有諸比丘共賊道路行，不知是賊，既知便慚愧，謂犯波逸提；或下道避之，或留在後。賊即問言：「汝何故爾？」答言：「佛制不聽共汝伴行。」賊聞是語，便大瞋恚，打諸比丘，剝衣赤肉。諸比丘還，以是白佛。佛以是事集比丘僧，告諸比丘：「若不知是賊，共行犯波逸提，無有是處。從今是戒應如是說：

「若比丘，知是賊，共伴行，波逸提。」

有諸比丘在道路行，與賊相遇，便生慚愧，謂犯波逸提。以是白佛，佛以是事集比丘僧，告諸比丘：「若不期共賊行，道路相遇，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，與賊期共伴行，波逸提。」

有諸比丘與賊期共近道行，有不去者，有從異道者，皆生疑：「我等將無犯波逸提耶？」以是白佛，佛以是事集比丘僧，告諸比丘：「雖與賊期共近道行，竟不去及從異路去，犯波逸提者，無有是處。從今是戒應如是說：

「若比丘，與賊期共道行，從此聚落到彼聚落，波逸提。」

若共惡比丘期行，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若諸難起

【現代漢語翻譯】 現代漢語譯本 爾（你）。世尊（Bhagavan，佛陀的尊稱）！』佛陀種種呵責之後，告訴眾比丘（bhiksu，佛教僧侶）：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，與盜賊結伴同行，犯波逸提（payattika，一種輕罪）。』 有些比丘與盜賊在路上同行，不知道他們是盜賊，知道后便感到慚愧，認為自己犯了波逸提；或者下路避開他們，或者留在後面。盜賊就問：『你們為什麼這樣？』比丘回答說：『佛陀制定戒律，不允許與你們結伴同行。』盜賊聽到這話，便大發瞋怒，毆打比丘，剝去他們的衣服，露出赤裸的身體。比丘們回來后，將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果不知道他們是盜賊，與他們同行就犯波逸提，沒有這樣的道理。從今以後這條戒律應當這樣說： 『如果比丘，知道是盜賊，與他們結伴同行，犯波逸提。』 有些比丘在路上行走，與盜賊相遇，便感到慚愧，認為自己犯了波逸提。將此事稟告佛陀，佛陀因為這件事召集比丘僧團，告訴眾比丘：『如果沒有約定與盜賊同行，只是在路上相遇，就犯波逸提，沒有這樣的道理。從今以後這條戒律應當這樣說： 『如果比丘，與盜賊約定結伴同行，犯波逸提。』 有些比丘與盜賊約定一起走近路，有人沒有去，有人從別的路走，都心生疑惑：『我們難道犯了波逸提嗎？』將此事稟告佛陀，佛陀因為這件事召集比丘僧團，告訴眾比丘：『即使與盜賊約定一起走近路，最終沒有去或者從別的路走，就犯波逸提，沒有這樣的道理。從今以後這條戒律應當這樣說： 『如果比丘，與盜賊約定一起趕路，從這個村落到那個村落，犯波逸提。』 如果與惡比丘約定同行，犯突吉羅（dukkhata，一種更輕的罪）。 比丘尼（bhiksuni，佛教女僧侶）也一樣。式叉摩那（siksamana，見習女僧）、沙彌（sramanera，男小沙彌）、沙彌尼（sramanerika，女小沙彌），犯突吉羅。 如果發生災難

【English Translation】 English version 『Venerable Sir!』 After the Buddha had reproached them in various ways, He addressed the bhiksus (bhiksu, Buddhist monk): 『I will now formulate a precept for the bhiksus. From now on, this precept should be recited as follows: 『If a bhiksu associates with thieves, it is a payattika (payattika, a minor offense).』 Some bhiksus were traveling on the road with thieves, not knowing they were thieves. Once they knew, they felt ashamed, thinking they had committed a payattika. Some went off the road to avoid them, while others stayed behind. The thieves then asked, 『Why are you doing this?』 The bhiksus replied, 『The Buddha has forbidden us from associating with you.』 Upon hearing this, the thieves became very angry, beat the bhiksus, and stripped them naked. The bhiksus returned and reported this to the Buddha. The Buddha gathered the Sangha (Sangha, monastic community) and said, 『If one does not know they are thieves and travels with them, there is no payattika. From now on, this precept should be recited as follows: 『If a bhiksu knows they are thieves and associates with them, it is a payattika.』 Some bhiksus were traveling on the road and encountered thieves. They felt ashamed, thinking they had committed a payattika. They reported this to the Buddha. The Buddha gathered the Sangha and said, 『If one does not plan to travel with thieves but encounters them on the road, there is no payattika. From now on, this precept should be recited as follows: 『If a bhiksu plans to travel with thieves, it is a payattika.』 Some bhiksus planned to travel with thieves on a nearby road. Some did not go, while others took a different route. They all wondered, 『Have we committed a payattika?』 They reported this to the Buddha. The Buddha gathered the Sangha and said, 『Even if one plans to travel with thieves on a nearby road but ultimately does not go or takes a different route, there is no payattika. From now on, this precept should be recited as follows: 『If a bhiksu plans to travel with thieves from this village to that village, it is a payattika.』 If one plans to travel with an evil bhiksu, it is a dukkhata (dukkhata, a lighter offense). The same applies to bhiksunis (bhiksuni, Buddhist nun). For siksamana (siksamana, a female novice), sramanera (sramanera, a male novice), and sramanerika (sramanerika, a female novice), it is a dukkhata. If difficulties arise

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，共期行，不犯(六十六竟)。

佛在舍衛城。爾時諸比丘與女人共道行，或一比丘，與一女人乃至眾多；或二比丘乃至眾多，與一女人乃至眾多共行、渡水，更相見形，生染著心，或有反俗，作外道者。諸居士見，譏呵言：「沙門釋子共女人同道，與將婦行有何等異？誰知此輩行於梵行！無沙門行，破沙門法！」

爾時有一居士數打其婦，打已出行，婦作是念：「夫數打我，密能見殺，今當避之！」於是便去；出聚落外，見一比丘，往趣問言：「大德！何行？」答言：「欲至某處。」於是女人便隨後去。彼夫作是念：「我向打婦，或能自殺！」即便還家，覓之不見。問鄰人言：「見我婦不？」皆言：「不見！」便出聚落，見一外道女，問言：「頗見如是如是婦人不？」答言：「見沙門釋子將去。」彼人即急追之，及已，語比丘言：「何故將我婦走？」比丘答言：「我不作惡業，汝婦與我同道行耳！」婦復語夫言：「勿生噁心於此比丘，我共同道如親無異！」夫聞婦言，作是念：「乃爾相欺，必已有惡事！」便打比丘垂死乃置，彼比丘作是念：「我今委頓，不任進路，當入火光三昧，以自訊息，使身有力，然後前進。」念已，收斂衣缽，入火光三昧，身中出煙。彼婦見已，語其夫言：「不信我語！觀彼比

【現代漢語翻譯】 現代漢語譯本：共同期望一起修行，不違犯戒律（第六十六條戒律結束）。

佛陀在舍衛城。當時，一些比丘與女子一同行走，或者一個比丘與一個乃至多個女子同行；或者兩個乃至多個比丘與一個乃至多個女子一同行走、渡水，互相看見對方的形貌，生起染著之心，甚至有人還俗，去做外道。一些在家居士看見了，譏諷呵斥說：『這些沙門釋迦弟子與女子同行，與娶妻有什麼區別？誰知道這些人是否在修行梵行！他們沒有沙門的德行，敗壞沙門的名聲！』

當時，有一位居士經常毆打他的妻子，打完之後就出門了。他的妻子心想：『丈夫經常打我，暗地裡可能會殺了我，現在我應該躲避他！』於是就離開了。走出村落外，看見一位比丘，便上前詢問說：『大德！您要去哪裡？』比丘回答說：『我想去某個地方。』於是這個女人便跟隨著他走了。她的丈夫心想：『我剛才打了妻子，她可能會自殺！』於是就回家，尋找她卻不見蹤影。問鄰居說：『你們看見我的妻子了嗎？』大家都說：『沒有看見！』他就走出村落，看見一位外道的女子，問她說：『你有沒有看見一個這樣的婦人？』外道女子回答說：『看見一位沙門釋迦弟子帶著她走了。』那人立刻急忙追趕，追上了他們，對比丘說：『你為什麼要帶著我的妻子走？』比丘回答說：『我沒有做惡業，你的妻子只是與我一同行走罷了！』妻子又對丈夫說：『不要對比丘生起噁心，我與他一同行走，就像親人一樣沒有什麼不同！』丈夫聽了妻子的話，心想：『竟然這樣欺騙我，肯定已經有了不好的事情！』便毆打比丘，直到他快要死了才停止。那位比丘心想：『我現在非常虛弱，不能繼續趕路了，應該進入火光三昧，來調養休息，使身體恢復力量，然後再繼續前進。』想完之後，就收拾好衣缽，進入火光三昧，身體中冒出煙。他的妻子看見后，對她的丈夫說：『你不相信我的話！你看那位比丘』

【English Translation】 English version: Together they expect to practice, without violating the precepts (the end of the sixty-sixth precept).

The Buddha was in Shravasti. At that time, some bhikshus were walking with women, either one bhikshu with one or many women; or two or many bhikshus with one or many women, walking together, crossing water, seeing each other's forms, giving rise to attachment, and some even returned to lay life, becoming followers of other paths. Some lay people saw this and ridiculed them, saying, 'These Shramana Shakya disciples walk with women, what difference is there from taking a wife? Who knows if these people are practicing Brahmacharya! They have no conduct of a Shramana, ruining the reputation of a Shramana!'

At that time, there was a householder who often beat his wife. After beating her, he went out. His wife thought, 'My husband often beats me, he might secretly kill me, I should avoid him now!' So she left. Outside the village, she saw a bhikshu and went up to him and asked, 'Venerable One! Where are you going?' The bhikshu replied, 'I want to go to a certain place.' So the woman followed him. Her husband thought, 'I just beat my wife, she might commit suicide!' So he returned home, but could not find her. He asked the neighbors, 'Have you seen my wife?' They all said, 'No!' He went out of the village and saw a female follower of another path, and asked her, 'Have you seen such and such a woman?' The female follower of another path replied, 'I saw a Shramana Shakya disciple taking her away.' That man immediately hurried after them, caught up with them, and said to the bhikshu, 'Why are you taking my wife away?' The bhikshu replied, 'I have not committed any evil deed, your wife is just walking with me!' The wife then said to her husband, 'Do not have evil thoughts towards this bhikshu, I am walking with him like a relative, there is no difference!' The husband heard his wife's words and thought, 'You are deceiving me like this, something bad must have already happened!' He beat the bhikshu until he was almost dead before stopping. That bhikshu thought, 'I am very weak now, I cannot continue on my way, I should enter the Fire Light Samadhi to rest and recuperate, to restore my strength, and then continue forward.' After thinking this, he gathered his robes and bowl, entered the Fire Light Samadhi, and smoke came out of his body. His wife saw this and said to her husband, 'You don't believe my words! Look at that bhikshu'

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丘身之所出！」彼比丘須臾，舉身洞然。婦復語言：「不信我語！復觀比丘其身云何？」彼比丘即以此三昧力，往到佛所，並以前事具白世尊。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，與女人共道行，波逸提。」

有諸比丘共行，中道見諸女人，亦行此路，心生疑悔：「我等將無犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘不期與女人共道行，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，與女人期，共道行，波逸提。」

有諸比丘與女人期共道行，后不敢去，或從余道，猶生疑悔。以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘雖先與女人期共道行，竟不去，或從餘路去，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，與女人期共道行，從此聚落到彼聚落，波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(六十七竟)。

佛在拘薩羅國，與大比丘僧千二百五十人遊行人間。諸比丘或得屋中，或在樹下，或在露地。

時六群比丘共十七群比丘大聚薪草，露地然火，在邊坐炙。時有一蛇從木孔

【現代漢語翻譯】 現代漢語譯本： 『他的身體是從哪裡來的！』那位比丘立刻全身燃燒起來。婦人又說：『不相信我說的話！再看看那位比丘的身體怎麼樣了？』那位比丘立刻用這種三昧（Samadhi，一種精神集中狀態）的力量，前往佛陀所在之處，並將之前發生的事情全部告訴了世尊（Bhagavan，對佛陀的尊稱）。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，與女人一同行走在道路上，犯波逸提（Payantika，一種輕罪）。』 有些比丘一同行走，中途看見一些女人，也走這條路，心中產生疑惑後悔：『我們難道犯了波逸提罪嗎？』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『如果比丘沒有約定與女人一同行走在道路上，犯波逸提罪，這是不可能的。從今以後這條戒律應該這樣說： 『如果比丘，與女人約定，一同行走在道路上，犯波逸提罪。』 有些比丘與女人約定一同行走在道路上，後來不敢去，或者從別的道路走，仍然產生疑惑後悔。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『如果比丘雖然先前與女人約定一同行走在道路上，最終沒有去，或者從別的路走，犯波逸提罪，這是不可能的。從今以後這條戒律應該這樣說： 『如果比丘，與女人約定一同行走在道路上，從這個村落到那個村落，犯波逸提罪。』 比丘尼（Bhikkhuni，女性出家人）也一樣。式叉摩那（Siksamana，預備出家的女性）、沙彌（Sramanera，年輕的男性出家人）、沙彌尼（Sramanerika，年輕的女性出家人），犯突吉羅（Dukkata，一種更輕微的罪）。（第六十七條戒律結束） 佛陀在拘薩羅國（Kosala），與一千二百五十位大比丘僧團一起游化人間。各位比丘有的住在屋子裡，有的在樹下，有的在露天的地方。 當時六群比丘與十七群比丘一起大量聚集柴草，在露天點燃火堆，坐在旁邊烤火。當時有一條蛇從木頭的孔洞里…

【English Translation】 English version: 'Where did his body come from!' That Bhikkhu (monk) instantly burst into flames. The woman then said, 'You don't believe my words! Look again at what happened to that Bhikkhu's body!' That Bhikkhu immediately used the power of this Samadhi (a state of mental concentration) to go to where the Buddha was, and told the Bhagavan (the Blessed One, a title for the Buddha) everything that had happened. Because of this matter, the Buddha gathered the Bhikkhu Sangha (monastic community) and asked the Bhikkhus, 'Did you really do such a thing?' They replied, 'Indeed, Bhagavan!' After various rebukes, the Buddha told the Bhikkhus, 'Now I am establishing a precept for the Bhikkhus. From now on, this precept should be stated as follows: 'If a Bhikkhu walks on the road together with a woman, it is a Payantika (a minor offense).' Some Bhikkhus were walking together, and in the middle of the road they saw some women also walking on this road. They became doubtful and remorseful, thinking, 'Have we committed a Payantika offense?' Therefore, they reported this matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha and told the Bhikkhus, 'If a Bhikkhu does not arrange to walk on the road together with a woman, it is impossible to commit a Payantika offense. From now on, this precept should be stated as follows: 'If a Bhikkhu arranges to walk on the road together with a woman, it is a Payantika offense.' Some Bhikkhus arranged to walk on the road together with a woman, but later they dared not go, or they went by another road, and they still felt doubtful and remorseful. Therefore, they reported this matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha and told the Bhikkhus, 'If a Bhikkhu, although having previously arranged to walk on the road together with a woman, ultimately does not go, or goes by another road, it is impossible to commit a Payantika offense. From now on, this precept should be stated as follows: 'If a Bhikkhu arranges to walk on the road together with a woman, from this village to that village, it is a Payantika offense.' The Bhikkhuni (female monastic) is also the same. The Siksamana (a female novice undergoing training), the Sramanera (a young male novice), and the Sramanerika (a young female novice) commit a Dukkata (a minor offense). (The sixty-seventh precept ends) The Buddha was in the country of Kosala, traveling among humans with a great Bhikkhu Sangha of one thousand two hundred and fifty people. Some Bhikkhus lived in houses, some under trees, and some in open spaces. At that time, the group of six Bhikkhus and the group of seventeen Bhikkhus gathered a large amount of firewood, lit a fire in the open, and sat beside it to warm themselves. At that time, a snake came out of a wooden hole…

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出，諸比丘見以物擲之，蛇即還入，得熱復出；諸比丘復更擲之，蛇復還入，須臾頃復出，擲一比丘嚙之即死。諸比丘圍繞啼泣，諸長老比丘問：「汝等何故啼泣？」答言：「此比丘為蛇嚙命過。」具說上事。諸長老比丘種種呵責：「汝等云何見蛇再三出，猶故不避，致令嚙死？」以是白佛。佛以是事集比丘僧，問六群諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，然火，波逸提。」

時六群比丘使守園人、沙彌然火。諸長老比丘見，呵責言：「汝豈不聞，佛制不得然火耶？」答言：「我使守園人、沙彌然，非為有犯！」諸比丘言：「自然、使人然，有何等異？」以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，自然火，若使人然，波逸提。」

有諸病比丘問醫，醫言：「應服如是藥，然火，洗浴。」病比丘言：「佛不聽我自然火，及使人然。愿更教我服於余藥！」醫言：「大德！正應服此藥，然火，洗浴。」諸比丘作是念：「佛若聽我自然火，若使人然，病乃得差。」以是白佛。佛以是事集比丘僧，告諸比

【現代漢語翻譯】 現代漢語譯本 當那些比丘看到蛇被東西投擲時，蛇就返回洞中，感到熱了又出來；比丘們又再次投擲它，蛇又返回洞中，過了一會兒又出來，咬了一個比丘，那比丘就死了。比丘們圍著他啼哭，年長的比丘問：『你們為何啼哭？』回答說：『這位比丘被蛇咬了，已經死了。』並詳細說了事情的經過。年長的比丘們種種責備他們：『你們怎麼看到蛇再三出來，仍然不躲避，以至於被咬死？』他們將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴比丘們：『現在為比丘們制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，點火，犯波逸提（一種罪名）。』 當時，六群比丘讓看園人、沙彌點火。年長的比丘們看見了，責備說：『你們難道沒聽說，佛陀禁止點火嗎？』回答說：『我讓看園人、沙彌點火，不算犯戒！』比丘們說：『自己點火、使喚別人點火，有什麼區別？』他們將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴比丘們：『從今以後這條戒律應當這樣說： 『如果比丘，自己點火，或者使喚別人點火，犯波逸提（一種罪名）。』 有些生病的比丘問醫生，醫生說：『應該服用這樣的藥，點火，洗浴。』生病的比丘說：『佛陀不允許我自己點火，以及使喚別人點火。希望您能教我服用其他的藥！』醫生說：『大德！正應該服用這種藥，點火，洗浴。』比丘們這樣想：『佛陀如果允許我自己點火，或者使喚別人點火，病才能好。』他們將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴比丘們：

【English Translation】 English version When the Bhikkhus saw that the snake was being pelted with objects, it would return into its hole, and when it felt hot, it would come out again; the Bhikkhus pelted it again, and the snake returned into its hole, and after a short while it came out again, and bit a Bhikkhu, who then died. The Bhikkhus gathered around him weeping, and the elder Bhikkhus asked, 'Why are you weeping?' They replied, 'This Bhikkhu has been bitten by a snake and has died.' They explained the matter in detail. The elder Bhikkhus rebuked them in various ways, saying, 'How could you see the snake coming out again and again, and still not avoid it, leading to his death by a bite?' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus, and asked the group-of-six Bhikkhus, 'Is this really what you did?' They replied, 'Indeed, Venerable Sir!' After various rebukes, the Buddha told the Bhikkhus, 'Now I will establish a precept for the Bhikkhus; from now on, this precept should be recited as follows: 'If a Bhikkhu, kindles a fire, there is an offense of Pacittiya (a type of offense).' At that time, the group-of-six Bhikkhus had the garden keeper and the novices kindle a fire. The elder Bhikkhus saw this and rebuked them, saying, 'Have you not heard that the Buddha has forbidden kindling a fire?' They replied, 'I had the garden keeper and the novices kindle it; I have not committed an offense!' The Bhikkhus said, 'What is the difference between kindling it oneself and having someone else kindle it?' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus, and asked the group-of-six Bhikkhus, 'Is this really what you did?' They replied, 'Indeed, Venerable Sir!' After various rebukes, the Buddha told the Bhikkhus, 'From now on, this precept should be recited as follows: 'If a Bhikkhu, kindles a fire himself, or has someone else kindle it, there is an offense of Pacittiya (a type of offense).' Some sick Bhikkhus asked a doctor, and the doctor said, 'You should take such and such medicine, kindle a fire, and bathe.' The sick Bhikkhus said, 'The Buddha does not allow me to kindle a fire myself, nor to have someone else kindle it. I wish you would prescribe some other medicine for me!' The doctor said, 'Venerable Sirs! You should indeed take this medicine, kindle a fire, and bathe.' The Bhikkhus thought, 'If the Buddha would allow me to kindle a fire myself, or to have someone else kindle it, the illness would be cured.' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus, and told the Bhikkhus:

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丘：「今聽病比丘然火，若使人然。從今是戒應如是說：

「若比丘，無病，若自然火，若使人然，波逸提。」

有諸比丘須煮羹粥，不敢然火。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘煮羹粥，不得為炙。從今是戒應如是說：

「若比丘，無病為炙故，然火，波逸提。」

諸比丘欲熏缽，然火；及遮惡獸，然燈燭，不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘有如是因緣，自然火，若使人然。從今是戒應如是說：

「若比丘，無病為炙故，自然火、若使人然，波逸提。」

若為炙然火，炎高乃至四指，波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(六十八竟)。

佛在舍衛城。爾時諸比丘往知識家見嚴身寶，捉看，還著故處；后為人所偷，主還覓之，不知所在。有人言：「我見比丘捉！」便往問比丘言：「我失如是如是寶，比丘見不？」答言：「我向捉，還著故處。」主言：「從比丘捉，便不復見，可以還我！」比丘答言：「我實不取！」主不信，便與比丘作惡名聲。

爾時有一外道囊盛五百金錢，到水邊飲，忘不持去。有一比丘從後來見，作是念：「此是誰物？」即四顧望，見前一人，便作是念：「

【現代漢語翻譯】 現代漢語譯本 丘（比丘的名字）說：『現在允許生病的比丘自己點火，或者讓人點火。從今以後，這條戒律應當這樣說：』 『如果比丘，沒有生病，自己點火，或者讓人點火，犯波逸提（一種罪名）。』 有些比丘需要煮羹粥，不敢點火。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『現在允許各位比丘煮羹粥，但不允許爲了燒烤。從今以後，這條戒律應當這樣說：』 『如果比丘，沒有生病，爲了燒烤的緣故，點火，犯波逸提。』 各位比丘想要熏缽（僧人使用的食器），點火；以及爲了遮擋惡獸，點燈燭，不知道該怎麼辦？因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『現在允許各位比丘有這樣的因緣，自己點火，或者讓人點火。從今以後，這條戒律應當這樣說：』 『如果比丘，沒有生病，爲了燒烤的緣故，自己點火，或者讓人點火，犯波逸提。』 如果爲了燒烤點火，火焰高度達到四指，犯波逸提。 比丘尼（女性比丘）也如此。式叉摩那（見習女僧）、沙彌（小沙彌）、沙彌尼（小沙彌尼），犯突吉羅（一種較輕的罪名）。（第六十八條戒律結束） 佛陀在舍衛城（古印度城市）。當時，一些比丘去認識的人家，看見裝飾身體的寶物，拿起來觀看，然後放回原處；後來被人偷走了，主人回來尋找，不知道在哪裡。有人說：『我看見比丘拿了！』便去問比丘說：『我丟失了這樣這樣的寶物，比丘看見了嗎？』比丘回答說：『我剛才拿了，放回原處了。』主人說：『自從比丘拿了之後，就再也看不見了，可以還給我嗎？』比丘回答說：『我確實沒有拿！』主人不相信，便給比丘製造惡劣的名聲。 當時，有一個外道（佛教以外的修行者）用袋子裝著五百金錢，到水邊喝水，忘記拿走了。有一個比丘從後面來，看見了，心想：『這是誰的東西？』便四處張望，看見前面有一個人，便心想：

【English Translation】 English version The Bhikshu (monk's name) said: 'Now it is permitted for a sick Bhikshu to light a fire himself, or have someone light it. From now on, this precept should be stated as follows:' 'If a Bhikshu, without illness, lights a fire himself, or has someone light it, he commits a Pacittiya (a type of offense).' Some Bhikshus needed to cook soup and porridge, but did not dare to light a fire. Therefore, they reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monk community) because of this matter, and told the Bhikshus: 'Now it is permitted for the Bhikshus to cook soup and porridge, but it is not permitted to do so for roasting. From now on, this precept should be stated as follows:' 'If a Bhikshu, without illness, lights a fire for the sake of roasting, he commits a Pacittiya.' The Bhikshus wanted to smoke their bowls (eating utensils used by monks), and lit a fire; and to ward off evil beasts, they lit lamps and candles, but did not know what to do? Therefore, they reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter, and told the Bhikshus: 'Now it is permitted for the Bhikshus to light a fire themselves, or have someone light it, for such reasons. From now on, this precept should be stated as follows:' 'If a Bhikshu, without illness, lights a fire himself, or has someone light it, for the sake of roasting, he commits a Pacittiya.' If a fire is lit for roasting, and the flame reaches a height of four fingers, he commits a Pacittiya. The Bhikshuni (female Bhikshu) is also the same. The Sikkhamana (female trainee monk), Sramanera (novice monk), and Sramanerika (novice nun) commit a Dukkata (a lighter offense). (End of the sixty-eighth precept) The Buddha was in Sravasti (ancient Indian city). At that time, some Bhikshus went to the homes of acquaintances and saw ornaments for the body, picked them up to look at them, and then put them back in their original place; later they were stolen, and the owner returned to look for them, but did not know where they were. Someone said: 'I saw the Bhikshu take them!' So he went to ask the Bhikshu, saying: 'I lost such and such treasures, did the Bhikshu see them?' The Bhikshu replied: 'I just picked them up and put them back in their original place.' The owner said: 'Since the Bhikshu picked them up, they have not been seen again, can you return them to me?' The Bhikshu replied: 'I really did not take them!' The owner did not believe him, and created a bad reputation for the Bhikshu. At that time, a Tirthika (non-Buddhist practitioner) had a bag containing five hundred gold coins, went to the waterside to drink, and forgot to take it with him. A Bhikshu came from behind, saw it, and thought: 'Whose thing is this?' He looked around and saw a person in front, and thought:

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必是彼許，當持還之。」即取持去。彼人未遠還憶金囊，即便馳還。比丘問：「汝何故還？」彼人便瞋言：「不吉利物！何以問我？」比丘言：「縱使我不吉利，汝應語我還意！」彼言：「我忘一囊在水邊，故還覓耳！」比丘即出示之：「此是汝囊非？」彼人既見囊已，復更瞋言：「不吉利物！何以捉我囊？汝小住待，我數囊中物！」比丘答言：「我竟不解此囊，亦不看之。若欲取者，豈當示汝？恐汝失之，故持相還耳！」彼人復言：「我囊中有千金錢，今少五百，可以還我！」比丘答之如初，彼人便強牽比丘，到斷事人所。

時斷事人不信樂佛法，便非理斷，即取反縛，打驢鳴鼓，於四衢道頭欲殺之。時波斯匿王在高樓上遙見，問左右言：「彼是唯？」答言：「是沙門釋子。」王即敕：「將還斷事處，吾當自出！」即出問彼人：「汝何以苦此比丘？」彼人如上白王。王復問比丘，亦如上答王。王問彼人：「此實汝囊非？」答言：「是！」王即以五百金錢盛彼囊中，而囊不受。王復語言：「汝云囊中有千金錢，今何故不受？」彼人便自首言：「本實五百，我瞋故，誣比丘耳！」王即問斷事者：「若人面欺王，當與何罪？」斷事人言：「此人應死，財物沒官。」王即用此法，藉取其財，反縛此人，打驢鳴鼓，於四

【現代漢語翻譯】 現代漢語譯本：『一定是遺落在那裡的，應當拿回去。』於是就拿走了。那個人還沒走遠，又想起了金囊，便立即跑了回來。比丘問：『你為什麼回來？』那個人便生氣地說：『不吉利的東西！問我幹什麼？』比丘說：『即使我不吉利，你也應該告訴我你回來的原因！』那個人說：『我忘記一個囊在水邊，所以回來尋找！』比丘就拿出金囊給他看：『這是你的囊嗎？』那個人看到金囊后，又更加生氣地說：『不吉利的東西！你為什麼拿著我的囊？你稍微等一下，我數數囊里的東西！』比丘回答說：『我根本沒打開過這個囊，也沒看過裡面的東西。如果我想拿走，還會給你看嗎？我怕你丟失，所以才拿著還給你！』那個人又說：『我的囊里有一千金錢，現在少了五百，你應該還我！』比丘像先前一樣回答他，那個人便強行拉著比丘，到了斷事官那裡。 當時斷事官不信奉佛法，便不公正地判決，立即將比丘反綁起來，打著驢，鳴著鼓，在四通八達的道路口要殺了他。當時波斯匿王（Prasenajit，古代印度拘薩羅國國王）在高樓上遠遠地看見了，問左右的人說：『那是什麼人？』回答說：『是沙門（Śrāmaṇa，佛教出家人的通稱）釋子（釋迦牟尼佛的弟子）。』國王立即命令：『把他帶回斷事官那裡，我親自去處理！』於是就出來問那個人：『你為什麼要為難這個比丘？』那個人像先前一樣稟告國王。國王又問比丘，也像先前一樣回答國王。國王問那個人：『這真的是你的囊嗎？』回答說：『是！』國王就用五百金錢裝進那個囊中，可是囊卻裝不下。國王又說：『你說囊里有一千金錢，現在為什麼裝不下？』那個人便自己承認說：『本來只有五百，我因為生氣，所以誣陷比丘！』國王就問斷事官：『如果有人當面欺騙國王，應該判什麼罪？』斷事官說：『這個人應該判死刑，財物沒收充公。』國王就用這個判決，沒收了他的財產，反綁這個人，打著驢，鳴著鼓，在四通八達的道路口處執行。』

【English Translation】 English version: 'It must be left there, I should take it back.' So he took it away. That person hadn't gone far when he remembered the gold bag and immediately ran back. The Bhikṣu (比丘, a Buddhist monk) asked, 'Why are you back?' That person angrily said, 'Inauspicious thing! Why ask me?' The Bhikṣu said, 'Even if I am inauspicious, you should tell me the reason for your return!' That person said, 'I forgot a bag by the water, so I came back to look for it!' The Bhikṣu then showed him the gold bag: 'Is this your bag?' After seeing the bag, that person became even more angry and said, 'Inauspicious thing! Why are you holding my bag? Wait a moment, I'll count the things in the bag!' The Bhikṣu replied, 'I haven't opened this bag at all, nor have I looked at the things inside. If I wanted to take it, would I show it to you? I was afraid you would lose it, so I brought it back to you!' That person then said, 'There are a thousand gold coins in my bag, but now there are five hundred missing, you should return them to me!' The Bhikṣu answered him as before, and that person forcibly dragged the Bhikṣu to the judge. At that time, the judge did not believe in the Buddha-dharma (佛法, Buddha's teachings), so he made an unfair judgment, immediately tying up the Bhikṣu, beating a donkey, and drumming, intending to kill him at the crossroads. At that time, King Prasenajit (波斯匿王, King of Kosala in ancient India) saw it from afar on a high building and asked the people around him, 'Who is that?' They replied, 'It is a Śrāmaṇa (沙門, a Buddhist renunciate) Shakya's (釋迦, referring to Shakyamuni Buddha) disciple.' The king immediately ordered, 'Take him back to the judge's office, I will handle it myself!' So he came out and asked that person, 'Why are you making things difficult for this Bhikṣu?' That person reported to the king as before. The king then asked the Bhikṣu, who also answered the king as before. The king asked that person, 'Is this really your bag?' He replied, 'Yes!' The king then put five hundred gold coins into that bag, but the bag could not hold them all. The king then said, 'You said there were a thousand gold coins in the bag, why can't it hold them now?' That person then confessed, 'Originally there were only five hundred, I slandered the Bhikṣu because I was angry!' The king then asked the judge, 'If someone deceives the king to his face, what crime should he be punished with?' The judge said, 'This person should be sentenced to death, and his property should be confiscated.' The king then used this judgment, confiscated his property, tied this person up, beat a donkey, and drummed, executing him at the crossroads.'

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衢道頭殺之。有人語言：「汝誣沙門釋子，應受此罪！若復誣謗，后當劇是！」或復有言：「沙門釋子有曾取我寶，恐今是實！」時比丘白王言：「愿賜此人命，勿令佛法致惡名聲。」王即放之，呵責斷事人言：「若后復有如此斷事，當如向治汝！」諸不信樂佛法者，種種譏呵：「我等俗人猶恥捉寶，沙門釋子何故復爾？無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以前後事具白世尊。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，若捉寶、若寶等物，波逸提。」

爾時毗舍佉母著極上寶嚴身之具，與諸親里遊戲園林，林近祇洹，觀察眾人歡暢未已，作是念：「我今不宜同此放逸，幸可因此問訊世尊。」便將婢詣祇洹，到門復作是念：「我今不宜著此飾好，覲於世尊。」即脫寶衣著于塹邊。時舍利弗經行遙見，毗舍佉母前禮佛足，卻住一面，佛為種種說法，示教利喜，須臾而退，繫念所聞，忘所著寶還。城門閉后，乃憶之，作是念：「若我語人失此寶者，或損佛法！」默然至曉。時舍利弗以是白佛，佛告舍利弗：「汝往取來！」受教即取。語舍利弗：「明日晨朝，自送還之！」受教即送，毗

【現代漢語翻譯】 現代漢語譯本 在衢道的路口殺了他。有人說：『你誣陷沙門釋子（指佛教的出家人），應該受到這樣的罪！如果再誣陷誹謗，以後會更慘！』也有人說：『沙門釋子曾經拿過我的財寶，恐怕現在是真的！』當時，比丘（佛教出家人）對國王說：『希望您能饒恕這個人一命，不要讓佛法因此受到惡名。』國王就放了他，呵斥判決這件事的人說：『如果以後再有這樣判決事情的，我就像剛才那樣懲治你！』那些不相信和不喜歡佛法的人，就各種譏諷：『我們這些普通人還羞於拿取財寶，沙門釋子為什麼會這樣？沒有沙門的行為，破壞沙門的規矩！』各位長老比丘聽到后，各種呵斥，把前前後後的事情都告訴了世尊（指釋迦牟尼佛）。佛因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛各種呵斥之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說： 『如果比丘，拿取財寶或者與財寶等值的物品，犯波逸提（一種罪名）。』 當時，毗舍佉母（一位虔誠的女居士）穿著非常華麗的寶貴裝飾品，與各位親戚朋友在園林里遊玩，園林靠近祇洹（祇樹給孤獨園，佛教寺院），她觀察眾人歡快暢飲之後，心想：『我現在不應該和他們一樣放縱，不如趁此機會去問候世尊。』於是帶著婢女前往祇洹，到了門口又想：『我現在不應該穿著這樣的華麗裝飾，去拜見世尊。』就脫下寶貴的衣服放在壕溝邊。當時，舍利弗（釋迦牟尼佛的十大弟子之一）經行時遠遠看見了，毗舍佉母上前禮拜佛足，退到一邊站立，佛為她各種說法，開示教導，使她歡喜受益，一會兒就退下了，心裡想著所聽到的佛法，忘記了所脫下的寶貴衣服。城門關閉之後，才想起來，心想：『如果我告訴別人丟失了這些寶物，或許會損害佛法！』就默默地等到天亮。當時，舍利弗把這件事告訴了佛，佛告訴舍利弗：『你去取回來！』舍利弗接受教誨就去取了回來。佛告訴舍利弗：『明天早上，親自送還給她！』舍利弗接受教誨就去送還，毗

【English Translation】 English version He was killed at the crossroads. Someone said, 'You falsely accuse the Shramana Shakya's disciples (referring to Buddhist monks), you should receive this punishment! If you slander again, it will be even worse in the future!' Some also said, 'The Shramana Shakya's disciples once took my treasures, I'm afraid it's true now!' At that time, a Bhikshu (Buddhist monk) said to the king, 'I hope you can spare this person's life, and don't let the Buddha's Dharma receive a bad reputation because of this.' The king then released him, and scolded the person who judged the matter, saying, 'If there is such a judgment again in the future, I will punish you as I did just now!' Those who did not believe in and did not like the Buddha's Dharma, ridiculed in various ways, 'We ordinary people are still ashamed to take treasures, why do the Shramana Shakya's disciples do this? They don't have the conduct of a Shramana, and they break the rules of a Shramana!' When the elder Bhikshus heard this, they scolded in various ways, and told the World Honored One (referring to Shakyamuni Buddha) about the whole matter. Because of this matter, the Buddha gathered the Bhikshu Sangha (Buddhist monastic community) and asked the Bhikshus, 'Did you really do this?' They replied, 'Indeed, World Honored One!' After the Buddha scolded in various ways, he told the Bhikshus, 'Now I am establishing precepts for the Bhikshus, from now on this precept should be said as follows: 'If a Bhikshu takes treasures or items of equal value to treasures, he commits a Payantika (a type of offense).' At that time, Vishakha's mother (a devout female lay follower) was wearing extremely gorgeous and precious ornaments, playing in the garden with her relatives and friends. The garden was near Jeta Grove (Jetavana Anathapindika's Monastery, a Buddhist monastery). After observing the crowd's joyful drinking, she thought, 'I shouldn't be as indulgent as them now, I might as well take this opportunity to greet the World Honored One.' So she went to Jeta Grove with her maid. When she arrived at the gate, she thought again, 'I shouldn't wear such gorgeous ornaments to see the World Honored One now.' So she took off her precious clothes and put them by the moat. At that time, Shariputra (one of the ten great disciples of Shakyamuni Buddha) saw her from afar while walking. Vishakha's mother stepped forward to worship the Buddha's feet, and stood aside. The Buddha spoke various Dharmas for her, instructing and guiding her, making her happy and benefiting her. After a while, she retreated, thinking about the Dharma she had heard, and forgot the precious clothes she had taken off. After the city gate was closed, she remembered it, and thought, 'If I tell others that these treasures are lost, it might damage the Buddha's Dharma!' So she silently waited until dawn. At that time, Shariputra told the Buddha about this matter. The Buddha told Shariputra, 'Go and retrieve them!' Shariputra accepted the teaching and retrieved them. The Buddha told Shariputra, 'Tomorrow morning, personally return them to her!' Shariputra accepted the teaching and went to return them, and Vish

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舍佉母贊言：「善哉，我有如是大師及同梵行！若餘外道，得此物者何緣還我？我昨夜已舍，今應卒之！」即持施四方僧，白舍利弗：「可以此作招提僧堂。」舍利弗不敢受。以是白佛，佛言：「受之！」

復有諸居士五日一入僧坊問訊，或脫指環、或脫耳寶，去時皆忘；諸比丘見不敢取，有異人見便取持去。諸居士還入僧坊求覓，問諸比丘：「我失如是如是寶，比丘見不？」答言：「我見，不敢取。」諸居士言：「大德見之，如何不取？可以還我，出家之人何須此物？」答言：「我實不取！」彼遂不信，便與比丘作惡名聲。

復有諸比丘共伴行，一處宿，伴中有忘物去者。比丘見不敢取，餘人取之。諸伴問比丘：「我失如是如是物，大德見不？」答言：「我見，不敢取。」諸伴言：「大德見之，如何不取？可以還我，出家之人何須此物？」答言：「我實不取！」彼遂不信，便與比丘作惡名聲。諸比丘作是念：「若世尊聽我等於僧坊內及宿處，若自取寶，若使人取者，居士可不失寶，亦使我等不致惡名。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘于僧坊內、若宿處，自取寶，若使人取。從今是戒應如是說：

「若比丘，若寶、若寶等物，若自取、若教人取，除僧坊內及宿處，波逸提

【現代漢語翻譯】 現代漢語譯本 舍佉母（釋迦牟尼佛的姨母，Mahapajapati）讚歎道：『太好了，我有這樣偉大的導師和同修！如果其他外道得到這些東西，怎麼會還給我呢？我昨晚已經捨棄了，現在應該徹底地了結它！』於是她將這些物品佈施給四方僧眾，並稟告舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）說：『可以用這些東西建造招提僧堂（僧院）。』舍利弗不敢接受。因此將此事稟告佛陀，佛陀說：『接受它吧！』 又有許多居士每隔五天就到僧院問候，有時脫下指環，有時脫下耳飾，離開時都忘記帶走；眾比丘看見了不敢拿取，有其他人看見就拿走了。這些居士返回僧院尋找，問眾比丘：『我遺失了這樣的寶物，比丘們看見了嗎？』比丘們回答說：『我們看見了，不敢拿取。』居士們說：『大德看見了，為什麼不拿取？可以還給我，出家之人要這些東西做什麼？』比丘們回答說：『我確實沒有拿取！』居士們因此不相信，就給比丘們製造惡劣的名聲。 又有眾比丘結伴而行，在一個地方住宿，同伴中有人遺忘物品離開。比丘看見了不敢拿取，其他人拿走了。這些同伴問比丘：『我遺失了這樣的物品，大德看見了嗎？』比丘回答說：『我看見了，不敢拿取。』同伴們說：『大德看見了，為什麼不拿取？可以還給我，出家之人要這些東西做什麼？』比丘回答說：『我確實沒有拿取！』他們因此不相信，就給比丘們製造惡劣的名聲。眾比丘這樣想：『如果世尊允許我們在僧院內以及住宿的地方，自己拿取寶物，或者讓人拿取，居士們就不會遺失寶物，也使我們不至於遭受惡名。』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『現在允許眾比丘在僧院內、或者住宿的地方，自己拿取寶物，或者讓人拿取。從今以後這條戒律應該這樣說：』 『如果比丘，無論是寶物、還是與寶物等值的物品，無論是自己拿取、還是教唆他人拿取，除了僧院內以及住宿的地方，犯波逸提（Pacittiya，一種輕罪）。』

【English Translation】 English version Shekhamu (Mahapajapati, Buddha's aunt) praised, 'Excellent, I have such a great teacher and fellow practitioners! If other heretics were to obtain these things, why would they return them to me? I have already relinquished them last night, and now I should completely conclude it!' Then she donated these items to the Sangha (community of monks) in all directions and reported to Sariputta (one of the ten great disciples of the Buddha, known for his wisdom), saying, 'These things can be used to build a monastery (Sangharama).' Sariputta did not dare to accept. Therefore, he reported this matter to the Buddha, and the Buddha said, 'Accept it!' Furthermore, many laypeople would visit the monastery every five days to inquire, sometimes taking off their finger rings, sometimes taking off their ear ornaments, and forgetting to take them when they left; the monks saw them but did not dare to take them, and other people saw them and took them away. These laypeople returned to the monastery to search, asking the monks, 'I lost such and such a treasure, did the monks see it?' The monks replied, 'We saw it, but we did not dare to take it.' The laypeople said, 'Venerable ones saw it, why didn't you take it? You could return it to me, what do renunciants need these things for?' The monks replied, 'I really did not take it!' The laypeople therefore did not believe them and created a bad reputation for the monks. Furthermore, many monks traveled together, staying in one place, and one of the companions forgot an item and left. The monks saw it but did not dare to take it, and other people took it away. These companions asked the monks, 'I lost such and such an item, did the venerable ones see it?' The monks replied, 'We saw it, but we did not dare to take it.' The companions said, 'Venerable ones saw it, why didn't you take it? You could return it to me, what do renunciants need these things for?' The monks replied, 'I really did not take it!' They therefore did not believe them and created a bad reputation for the monks. The monks thought, 'If the World Honored One allows us to take treasures ourselves, or have others take them, within the monastery and the place of lodging, the laypeople would not lose their treasures, and we would not suffer a bad reputation.' Therefore, they reported this matter to the Buddha. The Buddha gathered the Sangha of monks because of this matter and told the monks, 'Now I allow the monks to take treasures themselves, or have others take them, within the monastery or the place of lodging. From now on, this precept should be stated as follows:' 'If a monk, whether it be a treasure or an item of equal value to a treasure, whether he takes it himself or instructs others to take it, except within the monastery and the place of lodging, commits a Pacittiya (a minor offense).'

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。若僧坊內及宿處，取寶、寶等物，後有主索，應還。是事應爾！」

寶者：真珠、摩尼、琉璃、珂玉、金銀。

寶等物者：一切余物。

僧坊內者：僧住處、屬僧地。

宿處者：僧坊外，他家宿，及共伴行，野宿處。

比丘僧坊內見物，應使凈人取；若無凈人，應自取舉之。若有人索，應集僧問其所失物相，然後還之。若取舉已，欲余行者，應囑後人。

若比丘到他家見有物，應使凈人舉；若無凈人，應自舉。若有人，應即囑此人，而後去；若無人，應呼主人出付囑，然後去。

比丘共伴同道行，若見物，應使凈人取；若無凈人，應自取還之。還時，應集眾人先問：「汝失物不？」若言：「失！」應問：「何物？」若如其語，然後還之。

若與伴別道行，而不相及，至聚落應寄信樂優婆塞還之。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(六十九竟)。

佛在王舍城。爾時諸比丘日再三浴，多用澡豆，諸居士見，譏呵言：「此諸比丘數數浴，所用澡豆，如王大臣！其本出家欲求解脫，不念誦經、惡露等觀，而反日夜修飾身體！無沙門行，破沙門法！」

時有相師，語瓶沙王言：「尋當有一不吉星出，王應在某泉水中浴，以穰其災。若

【現代漢語翻譯】 現代漢語譯本：如果僧侶在僧院內或住宿處拿取了寶物或類似物品，之後有人來認領，應當歸還。這是應該做的！

寶物指的是：真珠（pearl）、摩尼（mani，如意寶珠）、琉璃（vaiḍūrya，一種寶石）、珂玉（shell and jade）、金銀。

寶物等物指的是：一切其他的物品。

僧坊內指的是：僧侶居住的地方，屬於僧侶的土地。

宿處指的是：僧院外，在別人家住宿，以及與同伴一起旅行時，在野外住宿的地方。

如果比丘（bhikkhu，男性出家人）在僧院內看到物品，應該讓凈人（kappiyakāraka，負責處理雜務的居士）去拿；如果沒有凈人，應該自己拿起來。如果有人來認領，應該召集僧眾詢問他所丟失物品的特徵，然後歸還給他。如果拿起來之後，想要離開，應該囑咐後來的人。

如果比丘到別人家看到有物品，應該讓凈人拿起來；如果沒有凈人，應該自己拿起來。如果有人在，應該立刻囑咐這個人，然後離開；如果沒有人，應該呼喚主人出來交付囑咐，然後離開。

比丘與同伴一起旅行，如果看到物品，應該讓凈人去拿；如果沒有凈人，應該自己拿起來歸還。歸還時，應該召集眾人先問：『你丟失東西了嗎？』如果回答說：『丟失了！』應該問：『是什麼東西？』如果與他所說的一致，然後歸還給他。

如果與同伴分道揚鑣，無法聯繫，到達村落後應該寄託給可信賴的優婆塞（upāsaka，男居士）歸還。

比丘尼（bhikkhunī，女性出家人）也一樣。式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅（dukkata，輕罪）。（第六十九條完）

佛陀在王舍城（Rājagṛha）。當時，一些比丘一天洗兩三次澡，大量使用澡豆（清潔用品），一些居士看到后，譏諷地說：『這些比丘頻繁洗澡，使用的澡豆如同國王大臣一般！他們本來出家是爲了求解脫，卻不念誦經文、不修習不凈觀等，反而日夜修飾身體！沒有沙門的修行，破壞沙門的正法！』

當時有一位相士，對瓶沙王（Bimbisāra）說：『很快將有一顆不吉利的星出現，大王應該在某個泉水中沐浴，以此來消除災禍。』

【English Translation】 English version: If a monk takes treasures or similar items within a monastery or lodging and someone later claims them, they should be returned. This is what should be done!

Treasures refer to: pearls (真珠), mani jewels (摩尼, wish-fulfilling jewel), vaiḍūrya (琉璃, a type of gem), shell and jade (珂玉), gold and silver.

Similar items refer to: all other items.

Within a monastery refers to: the place where monks reside, land belonging to the monks.

Lodging refers to: outside the monastery, lodging in someone else's home, and when traveling with companions, lodging in the wilderness.

If a bhikkhu (比丘, male monastic) sees an item within a monastery, he should have a kappiyakāraka (凈人, a lay attendant who handles permissible tasks) pick it up; if there is no kappiyakāraka, he should pick it up himself. If someone claims it, he should gather the sangha (僧, monastic community) and ask about the characteristics of the lost item, and then return it. If he has picked it up and wants to leave, he should entrust it to someone who comes later.

If a bhikkhu goes to someone else's home and sees an item, he should have a kappiyakāraka pick it up; if there is no kappiyakāraka, he should pick it up himself. If someone is present, he should immediately entrust it to that person and then leave; if no one is present, he should call out the owner, entrust it to them, and then leave.

If a bhikkhu is traveling with companions and sees an item, he should have a kappiyakāraka pick it up; if there is no kappiyakāraka, he should pick it up himself and return it. When returning it, he should gather everyone and first ask: 'Did you lose something?' If they say: 'I lost something!' he should ask: 'What was it?' If it matches what they say, then return it to them.

If he parts ways with his companions and cannot reach them, upon arriving at a village, he should entrust it to a trustworthy upāsaka (優婆塞, male lay follower) to return it.

The same applies to bhikkhunīs (比丘尼, female monastics). A śikṣamāṇā (式叉摩那, female trainee monastic), śrāmaṇera (沙彌, novice monk), śrāmaṇerikā (沙彌尼, novice nun) commits a dukkata (突吉羅, minor offense). (End of rule sixty-nine)

The Buddha was in Rājagṛha (王舍城). At that time, some bhikkhus bathed two or three times a day, using a lot of bath powder (澡豆). Some laypeople saw this and criticized them, saying: 'These bhikkhus bathe frequently, using bath powder like kings and ministers! They originally left home to seek liberation, but they do not recite scriptures or practice contemplations on impurity, etc., but instead adorn their bodies day and night! They have no qualities of a śrāmaṇa (沙門, ascetic), and they are destroying the Dharma of the śrāmaṇa!'

At that time, a diviner said to King Bimbisāra (瓶沙王): 'Soon an inauspicious star will appear, and the king should bathe in a certain spring to avert the disaster.'

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不爾者，或致失國，或憂身命！」王便敕左右，料理彼泉。即受教往，見諸比丘滿中洗浴，還以白王。王言：「待比丘浴竟！」如是晝夜各三遣參，一去一來都無空缺。婆羅門復語王言：「此星垂出，若出后浴，便無所益！」王聞此語，即便嚴駕出，到泉水所，于下流浴。諸臣以此譏呵：「沙門釋子不知時宜！不勤、不念觀身惡露。但志修飾，洗浴身體！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，半月內浴，波逸提。」

有諸病比丘，醫言洗浴乃差。諸比丘言：「佛不聽我等數浴，愿思余方！」醫言：「唯有洗浴，更無餘法。」諸比丘作是念：「佛聽病時數浴者，我病便差。」

復有諸比丘種種作，泥土污身，衣被垢穢，以此益疲，作是念：「佛聽作時數浴者，疲極必差，衣被凈潔。」

復有諸比丘在路行疲極，欲洗浴而不敢，作是念：「佛聽行路時，數洗浴者，疲極得差。」

復有諸比丘風雨塵坌，泥污衣服，作是念：「佛聽風雨塵坌泥污時，數洗浴者，可得不為塵、泥所污。」

春餘一月半，夏初一

【現代漢語翻譯】 現代漢語譯本： 『否則，可能會導致國家覆滅，或者危及自身性命！』國王於是命令左右侍從，去照看那個泉水。他們接受命令前往，看見許多比丘（bhikkhu，佛教僧侶）在裡面洗浴，回來稟告國王。國王說：『等比丘們洗完！』這樣日夜各三次派人去檢視，每次去來都沒有空缺。婆羅門（Brahmin，古印度僧侶階層）又對國王說：『這顆星快要落下了，如果落下後再洗浴，就沒有什麼益處了！』國王聽了這話，立刻準備車駕出發，到達泉水邊，在下游洗浴。各位大臣因此譏諷呵斥：『沙門（Śrāmaṇa，出家修行者）釋子（釋迦牟尼佛的弟子）不知時宜！不勤奮、不注意觀察自身的不凈。只想著修飾，洗浴身體！沒有沙門的修行，破壞沙門應守的戒律！』各位長老比丘聽了，種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，在半個月內洗浴，犯波逸提（Pācittiya，一種輕罪）。』 有些生病的比丘，醫生說洗浴才能痊癒。各位比丘說：『佛陀不允許我們頻繁洗浴，希望尋找其他方法！』醫生說：『只有洗浴，沒有其他方法。』各位比丘這樣想：『佛陀允許生病時頻繁洗浴，我生病就能痊癒。』 又有各位比丘做各種勞作，泥土玷汙身體，衣服髒污，因此更加疲憊，這樣想：『佛陀允許勞作時頻繁洗浴，疲憊就能痊癒，衣服也能乾淨。』 又有各位比丘在路上行走非常疲憊，想要洗浴卻不敢，這樣想：『佛陀允許趕路時，頻繁洗浴，疲憊就能痊癒。』 又有各位比丘遭遇風雨塵土，泥污衣服，這樣想：『佛陀允許遭遇風雨塵土泥污時，頻繁洗浴，就可以不被塵土、泥土所污染。』 春季剩餘一個月半，夏季開始。

【English Translation】 English version: 『Otherwise, it may lead to the loss of the kingdom, or endanger one's own life!』 The king then ordered his attendants to take care of that spring. They obeyed and went, and saw many bhikkhus (bhikkhu, Buddhist monks) bathing in it, and returned to report to the king. The king said, 『Wait for the bhikkhus to finish bathing!』 Thus, three times each day and night, they sent people to check, and each time they went and returned, there was no gap. The Brahmin (Brahmin, ancient Indian priestly class) again said to the king, 『This star is about to set; if you bathe after it sets, it will be of no benefit!』 Hearing this, the king immediately prepared his carriage and set out, arriving at the spring and bathing downstream. The ministers therefore ridiculed and scolded, 『The Śrāmaṇas (Śrāmaṇa, wandering ascetics) and disciples of Śākyamuni (disciples of Śākyamuni Buddha) do not know the proper time! They are not diligent or mindful of the impurity of their bodies. They only think of adornment, bathing their bodies! They do not have the conduct of Śrāmaṇas, and they violate the rules of Śrāmaṇas!』 The elder bhikkhus heard this, and scolded them in various ways, and reported the matter to the Buddha. The Buddha gathered the assembly of bhikkhus because of this matter, and asked the bhikkhus, 『Is this really what you did?』 They replied, 『It is so, World-Honored One!』 After the Buddha scolded them in various ways, he told the bhikkhus, 『Now I will establish a precept for the bhikkhus; from now on, this precept should be stated as follows:』 『If a bhikkhu bathes within half a month, he commits a Pācittiya (Pācittiya, a minor offense).』 Some sick bhikkhus were told by doctors that bathing would cure them. The bhikkhus said, 『The Buddha does not allow us to bathe frequently; we hope to find other methods!』 The doctor said, 『Only bathing will work; there is no other method.』 The bhikkhus thought, 『The Buddha allows frequent bathing when one is sick; if I am sick, I will be cured.』 Again, some bhikkhus were doing various kinds of work, and their bodies were soiled with mud, and their clothes were dirty, and they were therefore more tired, and they thought, 『The Buddha allows frequent bathing when one is working; if I am tired, I will be cured, and my clothes will be clean.』 Again, some bhikkhus were walking on the road and were very tired, and they wanted to bathe but did not dare, and they thought, 『The Buddha allows frequent bathing when one is traveling; if I am tired, I will be cured.』 Again, some bhikkhus encountered wind, rain, and dust, and their clothes were soiled with mud, and they thought, 『The Buddha allows frequent bathing when one encounters wind, rain, dust, and mud; I can avoid being soiled by dust and mud.』 One and a half months remaining of spring, the beginning of summer.

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月，諸比丘熱悶汗出，作是念：「佛聽熱時數洗浴者，可無此患。」各以白佛，佛以是事集比丘僧，告諸比丘：「今聽諸比丘病時、作時、行路時、風雨時、熱時數洗浴，無犯。從今是戒應如是說：

「若比丘，半月內浴，除因緣，波逸提。因緣者：病時、作時、行路時、風雨時、熱時，是名因緣。」

病時者：疾病須浴。

作時者：斷理種種事，乃至掃房內地。

行路時者：一由旬、二由旬，乃至行半由旬。

風雨時者：為風雨塵泥之所污泥。

熱時者：熱悶汗出。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若洗浴師及病人，身體已濕，因浴，不犯(七十竟)。

佛在舍衛城。爾時十七群比丘作新房，六群比丘欲在中住，驅十七群比丘；十七群比丘不肯出，便打之，彼即大喚。諸長老比丘問：「何故大喚？」答言：「六群比丘打我！」諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，打比丘，波逸提。」

有比丘食噎，倩比丘捶背，諸比丘不敢，便死。以是白佛，佛以是事集比丘僧，告諸

【現代漢語翻譯】 現代漢語譯本： 當時，各位比丘（bhikkhus，佛教僧侶）因為天氣炎熱而汗流浹背，心想：『佛陀允許在天氣炎熱的時候多次洗浴，或許可以避免這種不適。』於是各自將此事稟告佛陀。佛陀因此事召集比丘僧團，告訴各位比丘：『現在允許各位比丘在生病時、勞作時、趕路時、颳風下雨時、天氣炎熱時多次洗浴，不算違犯戒律。從今以後，這條戒律應當這樣說：』 『如果比丘在半個月內洗浴，除非有因緣，否則犯波逸提（pācittiya，一種輕罪）。所謂的因緣是指：生病時、勞作時、趕路時、颳風下雨時、天氣炎熱時，這些就叫做因緣。』 生病時是指：因疾病需要洗浴。 勞作時是指：處理各種事務，乃至打掃房間。 趕路時是指：行走一由旬（yojana，古代印度長度單位，約13-16公里）、兩由旬，乃至行走半由旬。 颳風下雨時是指：被風雨塵土所沾染。 天氣炎熱時是指：天氣炎熱，汗流浹背。 比丘尼（bhikkhunī，佛教女尼）也同樣適用。式叉摩那（śikṣamāṇā，見習女尼）、沙彌（śrāmaṇera，男少年出家人）、沙彌尼（śrāmaṇerī，女少年出家人），犯突吉羅（dukkata，一種更輕微的罪）。 如果是洗浴師或者病人，身體已經濕了，因此洗浴，不算違犯（第七十條結束）。 佛陀住在舍衛城（Śrāvastī，古印度城市）。當時，十七群比丘建造新房，六群比丘想要住在裡面，驅趕十七群比丘；十七群比丘不肯離開，六群比丘就毆打他們，他們便大聲呼叫。各位長老比丘問：『為何大聲呼叫？』他們回答說：『六群比丘毆打我們！』各位長老比丘種種呵責六群比丘，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問六群比丘：『你們真的做了這種事嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應當這樣說：』 『如果比丘毆打比丘，犯波逸提。』 有比丘吃飯時噎住了，請求比丘捶背，各位比丘不敢，結果這個比丘就死了。因此將此事稟告佛陀，佛陀因此事召集比丘僧團，告訴各位比丘：

【English Translation】 English version: At that time, the bhikkhus (Buddhist monks) were sweating profusely due to the hot weather, and they thought: 'The Buddha allows frequent bathing in hot weather, perhaps this can avoid this discomfort.' So they each reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha (monastic community) because of this matter and told the bhikkhus: 'Now I allow you bhikkhus to bathe frequently when sick, working, traveling, in windy and rainy weather, and in hot weather, without violating the precepts. From now on, this precept should be stated as follows:' 'If a bhikkhu bathes within half a month, unless there is a reason, he commits a pācittiya (a minor offense). The reasons are: when sick, when working, when traveling, when it is windy and rainy, and when it is hot, these are called reasons.' Being sick means: needing to bathe due to illness. Working means: handling various affairs, even cleaning the room. Traveling means: walking one yojana (an ancient Indian unit of distance, approximately 13-16 kilometers), two yojanas, or even half a yojana. Windy and rainy weather means: being soiled by wind, rain, and dust. Hot weather means: hot weather and profuse sweating. Bhikkhunīs (Buddhist nuns) are also subject to the same rule. Śikṣamāṇās (probationary nuns), śrāmaṇeras (novice monks), and śrāmaṇerīs (novice nuns) commit a dukkata (a lighter offense). If it is a bath attendant or a sick person, and the body is already wet, bathing is not an offense (end of the seventieth rule). The Buddha was staying in Śrāvastī (an ancient Indian city). At that time, seventeen groups of bhikkhus were building new houses, and six groups of bhikkhus wanted to live in them, driving out the seventeen groups of bhikkhus; the seventeen groups of bhikkhus refused to leave, so the six groups of bhikkhus beat them, and they cried out loudly. The elder bhikkhus asked: 'Why are you crying out loudly?' They replied: 'The six groups of bhikkhus are beating us!' The elder bhikkhus scolded the six groups of bhikkhus in various ways and reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and asked the six groups of bhikkhus: 'Did you really do this?' They replied: 'Indeed, World Honored One!' After the Buddha scolded them in various ways, he told the bhikkhus: 'Now I am establishing a precept for you bhikkhus, from now on, this precept should be stated as follows:' 'If a bhikkhu strikes a bhikkhu, he commits a pācittiya.' A bhikkhu choked while eating and asked a bhikkhu to pat his back, but the bhikkhus did not dare to, and as a result, the bhikkhu died. Therefore, this matter was reported to the Buddha, and the Buddha gathered the bhikkhu sangha because of this matter and told the bhikkhus:

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比丘：「若比丘，不以瞋心打比丘，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，瞋故打比丘，波逸提。」

若打比丘尼、式叉摩那、沙彌、沙彌尼、餘人及畜生，突吉羅。

若比丘尼，打比丘、比丘尼，波逸提；打式叉摩那、沙彌、沙彌尼、餘人及畜生，突吉羅。

式叉摩那、沙彌、沙彌尼，打五眾、餘人及畜生，突吉羅(七十一竟)。

佛在舍衛城。爾時六群比丘復來十七群比丘房中求住，彼不肯出，便以手擬如打相，彼復大喚。諸長老比丘聞，出問：「汝何故大喚？」答言：「六群比丘欲打我！」諸長老比丘種種呵責，以是白佛。佛以是事集諸比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，以手擬比丘，波逸提。」

有諸比丘說法時，以手語，或示處所，便生疑悔：「我無將犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘不以瞋心手擬比丘，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，瞋故以手擬比丘，波逸提。」

若擬手及，波逸提；擬手不及，突吉羅。余如上打比丘中說(七十二竟)。

佛在舍衛城

【現代漢語翻譯】 現代漢語譯本： 比丘問：『如果比丘不是因為嗔恨心而打比丘，是否會犯波逸提（Pācittiya，一種輕罪）？』佛說：『不會有這種情況。從今以後，這條戒律應該這樣說：』

『如果比丘因為嗔恨而打比丘，則犯波逸提。』

如果打比丘尼（bhikkhunī，女性出家人）、式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌（śrāmaṇera，男性的見習出家人）、沙彌尼（śrāmaṇerikā，女性的見習出家人）、其他人以及畜生，則犯突吉羅（dukkata，一種更輕微的罪）。

如果比丘尼打比丘或比丘尼，則犯波逸提；如果打式叉摩那、沙彌、沙彌尼、其他人以及畜生，則犯突吉羅。

式叉摩那、沙彌、沙彌尼，如果打五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）、其他人以及畜生，則犯突吉羅（第七十一節完）。

佛陀住在舍衛城（Śrāvastī）。當時，六群比丘再次來到十七群比丘的房間請求住宿，他們不肯離開，便用手做出要打的樣子，那些比丘大聲呼叫。諸位長老比丘聽見后出來詢問：『你們為何大聲呼叫？』他們回答說：『六群比丘想要打我們！』諸位長老比丘種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集了所有比丘僧團，問六群比丘：『你們真的做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責他們之後，告訴諸位比丘：『現在為諸位比丘制定戒律，從今以後，這條戒律應該這樣說：』

『如果比丘用手做出要打比丘的樣子，則犯波逸提。』

有些比丘在說法的時候，用手勢表達，或者指示地方，便產生疑慮和後悔：『我是否會因此犯波逸提呢？』他們將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴諸位比丘：『如果比丘不是因為嗔恨心而用手做出要打比丘的樣子，不會犯波逸提。從今以後，這條戒律應該這樣說：』

『如果比丘因為嗔恨而用手做出要打比丘的樣子，則犯波逸提。』

如果手勢能夠碰到對方，則犯波逸提；如果手勢碰不到對方，則犯突吉羅。其餘的如同上面打比丘的情況一樣（第七十二節完）。

佛陀住在舍衛城。

【English Translation】 English version: Monk: 'If a monk, not with anger in his heart, strikes a monk, is there an offense of Pācittiya (a minor offense)?' The Buddha said, 'There is no such case. From now on, this precept should be stated thus:'

'If a monk, out of anger, strikes a monk, it is a Pācittiya offense.'

If he strikes a bhikkhunī (female monastic), a śikṣamāṇā (a female novice undergoing training), a śrāmaṇera (a male novice), a śrāmaṇerikā (a female novice), another person, or an animal, it is a Dukkata (an offense of wrong-doing).

If a bhikkhunī strikes a monk or a bhikkhunī, it is a Pācittiya offense; if she strikes a śikṣamāṇā, a śrāmaṇera, a śrāmaṇerikā, another person, or an animal, it is a Dukkata offense.

A śikṣamāṇā, a śrāmaṇera, a śrāmaṇerikā, if they strike the five groups (monks, nuns, trainees, male novices, female novices), another person, or an animal, it is a Dukkata offense (end of 71).

The Buddha was dwelling in Śrāvastī. At that time, the group of six monks came again to the rooms of the group of seventeen monks seeking lodging. When they refused to leave, they made a gesture as if to strike them with their hands, and those monks cried out loudly. The elder monks heard this and came out to ask, 'Why are you crying out loudly?' They replied, 'The group of six monks wants to strike us!' The elder monks rebuked them in various ways and reported this matter to the Buddha. The Buddha, on account of this matter, assembled the community of monks and asked the group of six monks, 'Is it true that you did such a thing?' They replied, 'It is true, Blessed One!' After the Buddha had rebuked them in various ways, he told the monks, 'Now I will establish a precept for the monks. From now on, this precept should be stated thus:'

'If a monk makes a gesture as if to strike a monk with his hand, it is a Pācittiya offense.'

Some monks, when teaching the Dharma, used hand gestures or pointed to places, and then became doubtful and remorseful: 'Have I unknowingly committed a Pācittiya offense?' They reported this matter to the Buddha. The Buddha, on account of this matter, assembled the community of monks and told the monks, 'If a monk, not with anger in his heart, makes a gesture as if to strike a monk with his hand, there is no offense of Pācittiya. From now on, this precept should be stated thus:'

'If a monk, out of anger, makes a gesture as if to strike a monk with his hand, it is a Pācittiya offense.'

If the hand gesture reaches the other person, it is a Pācittiya offense; if the hand gesture does not reach the other person, it is a Dukkata offense. The rest is as described above in the case of striking a monk (end of 72).

The Buddha was dwelling in Śrāvastī.

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。爾時十七群比丘受所作房，六群比丘以上坐故，次入中住，彼便避在左右房。六群比丘作是議言：「十七群比丘慚愧畏慎，逼近我住，必見我過！我等當作方便令其遠去！」便往語言：「此先是空房，多有恐怖事。汝等莫于中住！」十七群比丘言：「我堅閉戶，何所應畏？」六群比丘於是夜闇中，作種種恐畏相，明旦問十七群比丘：「汝等昨夜得安眠不？」答言：「我等聞恐畏相，閉戶思惟，都無所畏！」六群比丘復共議言：「我等不能以此令其恐怖，當伺其出外，入其床下。」即便盜入，于夜闇時，或牽其衣，或牽其腳，或舉其床移著異處。於是十七群比丘便大驚喚，諸長老比丘來問：「何故大喚？」答言：「此間不應有賊，不知誰牽我衣？誰牽我腳？誰舉我床移著異處？」諸長老比丘即持火照見，六群比丘蹲其床下。問言：「汝等何為在此？」答言：「欲恐怖十七群比丘！」諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，恐怖比丘，波逸提。」

有客比丘問舊比丘言：「此房中應何所畏？」或不敢語，或語已生疑，懼犯波逸提罪。以是白佛，佛以是事集比

【現代漢語翻譯】 現代漢語譯本：當時，十七群比丘接受了分配給他們的住所，而六群比丘因為資歷較老，先佔據了中間的房間，導致十七群比丘只能住在左右兩邊的房間。六群比丘商議說：『十七群比丘因為感到慚愧和畏懼，小心翼翼地靠近我們居住，肯定會發現我們的過失！我們應該想個辦法讓他們遠遠地離開！』於是他們就去對十七群比丘說：『這間房以前是空房，有很多可怕的事情發生。你們最好不要住在這裡！』十七群比丘說：『我們把門關得嚴嚴實實的，有什麼好害怕的？』六群比丘於是在夜晚黑暗中，製造各種各樣的恐怖景象。第二天早上，他們問十七群比丘：『你們昨晚睡得好嗎？』十七群比丘回答說：『我們聽到了一些恐怖的聲音，就把門關起來思考，一點也不害怕！』六群比丘又一起商議說：『我們不能用這種方法嚇到他們，不如等他們出去的時候，偷偷地鉆到他們的床底下。』他們就偷偷地溜進去，在夜晚黑暗的時候，或者拉他們的衣服，或者拉他們的腳，或者把他們的床抬起來移到別的地方。於是十七群比丘就大聲驚叫起來，一些年長的比丘過來問：『為什麼大喊大叫？』十七群比丘回答說：『這裡不應該有賊，不知道是誰拉我的衣服？是誰拉我的腳？是誰把我的床抬起來移到別的地方？』年長的比丘們就拿著火把照看，發現六群比丘蹲在他們的床底下。就問他們：『你們在這裡幹什麼？』六群比丘回答說：『想嚇唬十七群比丘！』年長的比丘們就對他們進行了各種各樣的呵斥，並將這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問六群比丘：『你們真的做了這樣的事嗎？』六群比丘回答說：『確實如此，世尊！』佛陀對他們進行了各種各樣的呵斥之後，告訴眾比丘：『現在我為眾比丘制定戒律，從今以後，這條戒律應該這樣說： 『如果比丘，恐嚇比丘，犯波逸提（Pācittiya，一種輕罪）。』 有新來的比丘問年長的比丘：『這房間里有什麼需要害怕的嗎？』年長的比丘或者不敢說，或者說了之後又感到疑惑，害怕觸犯波逸提罪。因此將這件事稟告佛陀，佛陀因為這件事召集了比丘僧團。

【English Translation】 English version: At that time, the group of seventeen bhikkhus received the dwellings that were assigned to them. The group of six bhikkhus, being senior, occupied the central rooms first, causing the group of seventeen to reside in the rooms on the left and right sides. The group of six bhikkhus deliberated, saying, 'The group of seventeen bhikkhus, feeling ashamed and cautious, are living close to us, and they will surely find fault with us! We must devise a way to make them leave far away!' So they went to the group of seventeen bhikkhus and said, 'These rooms were empty before, and many frightening things have happened here. You should not live here!' The group of seventeen bhikkhus said, 'We have securely closed the doors, what is there to fear?' The group of six bhikkhus then created various frightening appearances in the darkness of the night. The next morning, they asked the group of seventeen bhikkhus, 'Did you sleep well last night?' The group of seventeen bhikkhus replied, 'We heard some frightening sounds, so we closed the doors and contemplated, and we were not afraid at all!' The group of six bhikkhus then deliberated together, saying, 'We cannot frighten them with this method, so let us wait for them to go out and then sneak under their beds.' They secretly sneaked in, and in the darkness of the night, they either pulled their robes, or pulled their feet, or lifted their beds and moved them to different places. Thereupon, the group of seventeen bhikkhus cried out in alarm, and some senior bhikkhus came and asked, 'Why are you shouting?' The group of seventeen bhikkhus replied, 'There should not be thieves here, who is pulling my robe? Who is pulling my feet? Who is lifting my bed and moving it to a different place?' The senior bhikkhus then held up torches and saw the group of six bhikkhus squatting under their beds. They asked them, 'What are you doing here?' The group of six bhikkhus replied, 'We want to frighten the group of seventeen bhikkhus!' The senior bhikkhus then scolded them in various ways and reported this matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and asked the group of six bhikkhus, 'Did you really do such a thing?' The group of six bhikkhus replied, 'Indeed, we did, O Blessed One!' After the Buddha had scolded them in various ways, he told the bhikkhus, 'Now I establish a precept for the bhikkhus, from now on, this precept should be stated as follows: 'If a bhikkhu, frightens a bhikkhu, it is a Pācittiya (Pācittiya, a minor offense).' If a visiting bhikkhu asks a resident bhikkhu, 'Is there anything to fear in this room?' The resident bhikkhu either does not dare to speak, or speaks and then feels doubt, fearing to commit a Pācittiya offense. Therefore, he reported this matter to the Buddha, and the Buddha, because of this matter, assembled the Sangha of bhikkhus.

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丘僧，告諸比丘：「若比丘，不故恐怖比丘，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，故恐怖比丘，波逸提。」余如打比丘中說(七十三竟)。

佛在舍衛城。爾時達摩比丘作是念：「跋難陀先奪我衣，佛由是呵責我，為諸比丘結戒。我今當於僧中，說其犯僧伽婆尸沙。」念已，即往上座比丘所，語言：「跋難陀與女人身相觸、粗惡語、讚歎自供養身。」諸比丘問：「汝云何知？」答言：「我共行，見作此事。」諸長老比丘呵責言：「汝云何不瞋時覆藏？瞋便發露？」呵已，以事白佛。佛以是事集比丘僧，問達摩：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，覆藏比丘粗罪，波逸提。」

有諸比丘不知他所犯是粗罪，后乃知之，生疑悔：「我將無犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若不知比丘所犯是粗罪，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，知比丘犯粗罪覆藏，過一宿，波逸提。」

若從平旦至明相未出，一一時，突吉羅；明相出，波逸提。

沙彌，突吉羅。

若欲說，無人；若恐難起，覆藏，不犯(七十四竟)。

佛在

【現代漢語翻譯】 現代漢語譯本 丘僧告訴各位比丘：『如果比丘無緣無故地恐嚇其他比丘，這不構成波逸提罪。從今以後，這條戒律應這樣說：』 『如果比丘故意恐嚇其他比丘，犯波逸提罪。』其餘內容如『打比丘』中所述。（第七十三條完） 佛陀住在舍衛城（Śrāvastī）。當時，達摩（Dharma）比丘心想：『跋難陀（Nanda）先前奪走了我的衣服，佛陀因此呵責我，併爲比丘們制定戒律。我現在應當在僧團中說他犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪。』想到這裡，他就去上座比丘那裡，說：『跋難陀與女人有身體接觸、說粗惡語、讚歎自己受到的供養。』各位比丘問：『你怎麼知道的？』他回答說：『我與他同行，親眼見到他做了這些事。』各位長老比丘呵責他說：『你為什麼不在不生氣的時候隱瞞此事？一生氣就揭發出來？』呵責完畢，他們將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，問達摩：『你確實做了這件事嗎？』他回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後，這條戒律應這樣說：』 『如果比丘隱瞞其他比丘的粗罪，犯波逸提罪。』 有些比丘不知道他人所犯的是粗罪，後來才知道，心生疑惑後悔：『我難道犯了波逸提罪嗎？』他們將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『如果不知道比丘所犯的是粗罪，不構成波逸提罪。從今以後，這條戒律應這樣說：』 『如果比丘知道其他比丘犯了粗罪而加以隱瞞，超過一夜，犯波逸提罪。』 如果從黎明到曙光出現之前，每一個時段，犯突吉羅（Duṣkṛta）罪；曙光出現，犯波逸提罪。 沙彌（Śrāmaṇera），犯突吉羅罪。 如果想要說出，但無人可說；如果害怕引起麻煩，加以隱瞞，不犯戒。（第七十四條完） 佛陀住在

【English Translation】 English version The Buddha told the monks: 'If a monk frightens another monk without cause, it does not constitute a Pācittiya offense. From now on, this precept should be stated as follows:' 'If a monk intentionally frightens another monk, it is a Pācittiya offense.' The rest is as described in 'Striking a Monk'. (End of the 73rd) The Buddha was residing in Śrāvastī (舍衛城). At that time, the monk Dharma (達摩) thought: 'Nanda (跋難陀) previously took my robe, and the Buddha rebuked me for it and established precepts for the monks. Now I shall declare in the Saṃgha (僧團) that he has committed a Saṃghāvaśeṣa (僧伽婆尸沙) offense.' Having thought this, he went to the senior monk and said: 'Nanda has physical contact with a woman, uses harsh language, and praises his own offerings.' The monks asked: 'How do you know?' He replied: 'I was walking with him and saw him do these things.' The senior monks rebuked him, saying: 'Why did you not conceal this when you were not angry? Why did you reveal it when you were angry?' After rebuking him, they reported the matter to the Buddha. The Buddha gathered the Saṃgha of monks because of this matter and asked Dharma: 'Is this true?' He replied: 'It is true, Lord!' After various rebukes, the Buddha told the monks: 'Now I establish a precept for the monks. From now on, this precept should be stated as follows:' 'If a monk conceals another monk's serious offense, it is a Pācittiya offense.' Some monks did not know that the offense committed by another was a serious offense, and only found out later, giving rise to doubt and regret: 'Have I committed a Pācittiya offense?' They reported this matter to the Buddha. The Buddha gathered the Saṃgha of monks because of this matter and told the monks: 'If you did not know that the offense committed by a monk was a serious offense, it does not constitute a Pācittiya offense. From now on, this precept should be stated as follows:' 'If a monk knows that another monk has committed a serious offense and conceals it for more than one night, it is a Pācittiya offense.' If from dawn until the first light appears, each period is a Duṣkṛta (突吉羅) offense; when the first light appears, it is a Pācittiya offense. A Śrāmaṇera (沙彌) commits a Duṣkṛta offense. If one wants to speak but there is no one to tell; if one fears that difficulties will arise, concealing it is not an offense. (End of the 74th) The Buddha was residing in

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舍衛城。爾時跋難陀作是念：「達摩比丘許我共行，以衣與之，既不肯去，還取其衣；世尊以此見責，為諸比丘結戒。彼后復出我罪，我今當以無根僧伽婆尸沙謗之。」作是念已，語諸長老比丘言：「我實觸女人身、作粗惡語、自嘆供養身，達摩比丘亦復如是。」諸比丘問：「汝云何知？」答言：「我共行見！」諸比丘呵責言：「汝云何以無根僧伽婆尸沙謗比丘？」以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，以無根僧伽婆尸沙謗比丘，波逸提。」

謗比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。

比丘尼，謗比丘、比丘尼，波逸提；謗式叉摩那、沙彌、沙彌尼，突吉羅。

式叉摩那、沙彌、沙彌尼，謗五眾，突吉羅(七十五竟)。

佛在舍衛城。爾時跋難陀作是念：「達摩比丘許我共行，乃至復出我罪亦如上說。我以無根僧伽婆尸沙謗之，不能有損。我今當復以餘事治之！」便至其所，語言：「汝是我弟子！我是汝師！汝先犯我，我亦犯汝。今共和解勿復相嫌，便可如先共至諸家，食多美食。」彼即和解隨從而行。跋難陀輒將至無食處，有來請者，便眴眼、手語、

【現代漢語翻譯】 現代漢語譯本： 在舍衛城，當時跋難陀心想：『達摩比丘答應與我同行，我把衣服給了他，他既不肯離去，又歸還了我的衣服；世尊因此事責備我，為眾比丘制定戒律。他之後又揭發我的罪過，我現在應當用無根的僧伽婆尸沙罪名來誹謗他。』 有了這個想法后，他告訴各位長老比丘說：『我確實觸控過女人的身體、說了粗惡的話、自我讚歎受到的供養，達摩比丘也同樣如此。』 眾比丘問：『你是怎麼知道的？』他回答說：『我親眼看見他一起同行！』眾比丘呵斥他說：『你為什麼用無根的僧伽婆尸沙罪名來誹謗比丘？』他們將此事稟告佛陀。 佛陀因為這件事召集了比丘僧團，問跋難陀：『你真的做了這些事嗎？』他回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說： 『如果比丘，用無根的僧伽婆尸沙罪名誹謗比丘，犯波逸提罪。』 誹謗比丘尼（bhikkhuni，女性出家人）、式叉摩那（sikkhamana，預備出家的女子）、沙彌（samanera，小沙彌）、沙彌尼（samaneri，小沙彌尼），犯突吉羅罪。 比丘尼，誹謗比丘、比丘尼，犯波逸提罪；誹謗式叉摩那、沙彌、沙彌尼，犯突吉羅罪。 式叉摩那、沙彌、沙彌尼，誹謗五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼），犯突吉羅罪。（第七十五條戒律結束） 佛陀在舍衛城。當時跋難陀心想：『達摩比丘答應與我同行，乃至揭發我的罪過，都和上面說的一樣。我用無根的僧伽婆尸沙罪名誹謗他，不能對他造成損害。我現在應當再用其他事情來整治他！』 於是他到那個比丘那裡，說：『你是我弟子！我是你師父！你先前冒犯了我，我也冒犯了你。現在我們和解，不要再互相嫌棄，就可以像先前一樣一起到各家去，吃很多美食。』 那比丘就和他和解，跟隨他一起去。跋難陀總是把他帶到沒有食物的地方，有人來邀請時，他就使眼色、用手勢說話

【English Translation】 English version: At Savatthi, at that time, Baddhananda had this thought: 'Dhamma bhikkhu (Dhamma monk) agreed to go with me, I gave him a robe, he neither wanted to leave nor returned the robe; the Blessed One rebuked me for this and established a rule for the bhikkhus (monks). He later exposed my offenses, I should now slander him with a groundless Sanghadisesa (a type of serious offense requiring a meeting of the Sangha).' Having this thought, he said to the elder bhikkhus: 'I actually touched a woman's body, spoke coarse words, and praised myself for the offerings I received, Dhamma bhikkhu did the same.' The bhikkhus asked: 'How do you know?' He replied: 'I saw him going together!' The bhikkhus rebuked him, saying: 'Why do you slander a bhikkhu with a groundless Sanghadisesa?' They reported this matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu Sangha (monastic community) and asked Baddhananda: 'Did you really do these things?' He replied: 'Indeed, Blessed One!' After various rebukes, the Buddha told the bhikkhus: 'Now I establish a rule for the bhikkhus, from now on this rule should be stated as follows: 'If a bhikkhu slanders a bhikkhu with a groundless Sanghadisesa, he commits a Pacittiya (a type of minor offense).' Slandering a bhikkhuni (nun), a sikkhamana (a female novice undergoing training), a samanera (male novice), or a samaneri (female novice), he commits a Dukkata (a type of minor offense). A bhikkhuni, slandering a bhikkhu or a bhikkhuni, commits a Pacittiya; slandering a sikkhamana, a samanera, or a samaneri, she commits a Dukkata. A sikkhamana, a samanera, or a samaneri, slandering the five groups (bhikkhus, bhikkhunis, sikkhamanas, samaneras, and samaneris), commits a Dukkata. (End of the seventy-fifth rule). The Buddha was in Savatthi. At that time, Baddhananda thought: 'Dhamma bhikkhu agreed to go with me, and even exposed my offenses, just as mentioned above. Slandering him with a groundless Sanghadisesa cannot harm him. I should now use other matters to deal with him!' So he went to that bhikkhu and said: 'You are my disciple! I am your teacher! You offended me before, and I also offended you. Now let's reconcile and not dislike each other anymore, so we can go to various houses together as before and eat many delicious foods.' That bhikkhu reconciled with him and followed him. Baddhananda always took him to places where there was no food, and when someone came to invite them, he would wink and gesture with his hands.

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作相令去；籌量還寺，不復及中，便發遣之，語言：「此今無食，汝可還寺！」彼既去已，至所請家食多美食。達摩還寺遂不及中，跋難陀食后還歸，問達摩言：「汝及食不？」答言：「不及！」復詐慰喻言：「汝今雖失一食，明當令汝得極美者！」明日所往，亦復如上。如是至三，語達摩言：「我比將汝所詣，皆是得美食處，而不得之。恐是汝先人所責，天神所忿，或復是汝罪業所致，勿怨於我！汝可速歸及中至寺！」達摩馳還，復不及中，積日饑羸，不能復起。跋難陀食后，還至所住，復問：「汝及食不？」答言：「不及！」便語言：「汝欺誑師，應如是治！汝后若復作，當使劇是！」達摩於是始覺師詐，大喚瞋言：「云何比丘作是欺誑，使我三日絕食殆死？」諸長老比丘問：「汝何故大喚？」答言：「跋難陀三日惱我，使我絕食！」諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，語比丘：『共到諸家，與汝多美飲食。』而不與，發遣令還，波逸提。」

有諸比丘將諸比丘共至諸家，不能得食，生慚愧心，作是念：「我將無犯波逸提耶？」以是白佛。佛以是事集

【現代漢語翻譯】 現代漢語譯本 讓他離開去別處。跋難陀估摸著時間，讓他趕不上午齋，就打發他走，說：『現在這裡沒有食物，你還是回寺院去吧！』他走後，跋難陀去被邀請的施主家，吃了很多美食。達摩回到寺院，果然沒趕上午齋。跋難陀吃完后回來，問達摩：『你趕上吃飯了嗎？』達摩回答：『沒趕上！』跋難陀又假裝安慰他說：『你今天雖然錯過了一頓飯，明天我一定讓你吃到最好的！』第二天去的地方，情況也和前一天一樣。這樣過了三天，跋難陀對達摩說：『我幾次帶你去的地方，都是能得到美食的地方，但你都沒吃到。恐怕是你前世的冤親債主在作祟，天神在發怒，或者是因為你自己的罪業所致，不要怨我！你還是趕緊回寺院趕上午齋吧！』達摩急忙趕回寺院，又沒趕上午齋，一天天餓得骨瘦如柴，站都站不起來了。跋難陀吃完飯後，回到住處，又問：『你趕上吃飯了嗎？』達摩回答：『沒趕上！』跋難陀便說：『你欺騙師父，就應該這樣懲罰！你以後如果再這樣，我會讓你更慘！』達摩這時才意識到被師父欺騙了，大聲喊叫，生氣地說：『為什麼比丘要這樣欺騙我，讓我三天沒吃飯，差點餓死？』各位長老比丘問：『你為什麼大喊大叫？』達摩回答說：『跋難陀三天來戲弄我，讓我沒飯吃！』各位長老比丘紛紛責備跋難陀，並將此事稟告了佛陀（Buddha）。佛陀因為這件事召集了比丘僧團（Bhikkhu Sangha），問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊（Bhagavan）！』佛陀種種責備之後，告訴各位比丘：『現在為各位比丘制定戒律（Vinaya），從今以後，這條戒律應該這樣說：』 『如果比丘（Bhikkhu）對比丘說：『我們一起去各家施主那裡，會給你很多美味的食物。』卻不給他食物，打發他回去，犯波逸提（Pacittiya）。』 有些比丘帶著其他比丘一起去各家施主那裡，卻沒能得到食物，感到慚愧，心想：『我難道犯了波逸提嗎？』因此將此事稟告佛陀。佛陀因為這件事召集了

【English Translation】 English version He told him to leave. Bakkalandabha (Bakkalandabha) estimated the time, sent him away before the midday meal, and said, 'There is no food here now, you can go back to the monastery!' After he left, Bakkalandabha (Bakkalandabha) went to the house he was invited to and ate a lot of delicious food. Damma (Damma) returned to the monastery and indeed missed the midday meal. After eating, Bakkalandabha (Bakkalandabha) returned and asked Damma (Damma), 'Did you get food?' Damma (Damma) replied, 'I didn't!' Bakkalandabha (Bakkalandabha) then pretended to comfort him, saying, 'Although you missed a meal today, tomorrow I will make sure you get the best!' The next day, the situation was the same as the day before. After three days, Bakkalandabha (Bakkalandabha) said to Damma (Damma), 'The places I took you to were all places where you could get delicious food, but you didn't get any. I'm afraid it's because of your past enemies, the gods are angry, or it's because of your own sins, don't blame me! You should hurry back to the monastery for the midday meal!' Damma (Damma) hurried back to the monastery, but again missed the midday meal, and became thinner and weaker day by day, unable to even stand up. After eating, Bakkalandabha (Bakkalandabha) returned to his residence and asked again, 'Did you get food?' Damma (Damma) replied, 'I didn't!' Bakkalandabha (Bakkalandabha) then said, 'You deceived the teacher, you should be punished like this! If you do it again, I will make it even worse for you!' Damma (Damma) then realized that he had been deceived by his teacher, shouted loudly, and said angrily, 'Why would a Bhikkhu (Bhikkhu) deceive me like this, making me starve for three days and almost die?' The elder Bhikkhus (Bhikkhus) asked, 'Why are you shouting?' Damma (Damma) replied, 'Bakkalandabha (Bakkalandabha) has been teasing me for three days, making me starve!' The elder Bhikkhus (Bhikkhus) all scolded Bakkalandabha (Bakkalandabha), and reported this matter to the Buddha (Buddha). The Buddha (Buddha) gathered the Bhikkhu Sangha (Bhikkhu Sangha) because of this matter, and asked Bakkalandabha (Bakkalandabha), 'Did you really do such a thing?' Bakkalandabha (Bakkalandabha) replied, 'Indeed, World Honored One (Bhagavan)!' After various rebukes, the Buddha (Buddha) told the Bhikkhus (Bhikkhus), 'Now I will establish a precept (Vinaya) for the Bhikkhus (Bhikkhus), from now on, this precept should be said as follows:' 'If a Bhikkhu (Bhikkhu) says to a Bhikkhu (Bhikkhu), 'Let's go to the houses of the donors together, and you will get a lot of delicious food.' But does not give him food, and sends him back, it is a Pacittiya (Pacittiya).' Some Bhikkhus (Bhikkhus) took other Bhikkhus (Bhikkhus) to the houses of the donors, but were unable to get food, and felt ashamed, thinking, 'Have I committed a Pacittiya (Pacittiya)?' Therefore, they reported this matter to the Buddha (Buddha). The Buddha (Buddha) gathered because of this matter

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比丘僧，告諸比丘：「若比丘不為惱他，不得食，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，語彼比丘：『共到諸家，與汝多美飲食。』為惱故不與，發遣令還，波逸提。」

有諸比丘將看病比丘到諸家，為病比丘請食，恐病人失中，遣令速還。既發遣已，便生慚愧：「我故當不犯波逸提耶？」以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘不為獨食故，發遣他比丘，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，語彼比丘：『共到諸家，與汝多美飲食！』既到不與，作是言：『汝去！共汝若坐、若語不樂，我獨坐、獨語樂！』欲令彼惱，波逸提。」

若比丘，作此惱比丘尼、式叉摩那、沙彌、沙彌尼，乃至畜生，突吉羅。

若比丘尼，作此惱比丘、比丘尼，波逸提；惱式叉摩那、沙彌、沙彌尼，乃至畜生，突吉羅。

式叉摩那、沙彌、沙彌尼，作此惱五眾，突吉羅(七十六竟)。

佛在舍衛城。爾時眾多比丘共伴行入拘薩羅國，遇賊剝脫，衣缽都盡，到一邏所。邏將問言：「大德！何處遇賊？」答言：「某處。」即與邏人共議：「若王聞比丘在我等界遇賊，必當罪我。」便語比丘言：「大德！小住，我當逐取此賊。」便出追逐，須臾及之，即

【現代漢語翻譯】 現代漢語譯本： 比丘僧，告訴各位比丘：『如果比丘不是爲了惱害他人，而不得食物，這不構成波逸提罪。』從今以後，這條戒律應當這樣說： 『如果比丘對另一位比丘說：『一起去各家化緣，會給你很多美味的食物。』爲了惱害對方而不給，打發他回去，就犯波逸提罪。』 有些比丘帶著生病的比丘去各家化緣，爲了生病的比丘請求食物，擔心病人錯過用餐時間，就打發他趕緊回去。打發走之後，便感到慚愧：『我這樣做難道沒有犯波逸提罪嗎？』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『如果比丘不是爲了自己獨食的緣故，而打發其他比丘離開，這不構成波逸提罪。』從今以後，這條戒律應當這樣說： 『如果比丘對另一位比丘說：『一起去各家化緣，會給你很多美味的食物！』到了之後卻不給，還說：『你走吧！和你一起坐著、說話都不快樂，我獨自坐著、獨自說話才快樂！』想要讓對方惱怒，就犯波逸提罪。』 如果比丘，用這種方式惱害比丘尼（Bhikkhuni，比丘尼）、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），乃至畜生，犯突吉羅罪。 如果比丘尼，用這種方式惱害比丘、比丘尼，犯波逸提罪；惱害式叉摩那、沙彌、沙彌尼，乃至畜生，犯突吉羅罪。 式叉摩那、沙彌、沙彌尼，用這種方式惱害五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼），犯突吉羅罪（第七十六條戒律結束）。 佛陀住在舍衛城（Sravasti）。當時，許多比丘結伴前往拘薩羅國（Kosala），遇到盜賊搶劫，衣缽全部被搶走，到達一個村落。村落首領問道：『大德！在哪裡遇到盜賊？』回答說：『在某處。』於是與村人商議：『如果國王聽說比丘在我們境內遇到盜賊，必定會怪罪我們。』便對比丘說：『大德！請稍作停留，我當追捕這些盜賊。』隨即出發追趕，不久便追上了他們，立即...

【English Translation】 English version: The Bhikkhu Sangha, tell the bhikkhus: 'If a bhikkhu does not eat because he does not want to annoy others, it does not constitute a Payantika offense.' From now on, this precept should be stated as follows: 'If a bhikkhu says to another bhikkhu: 'Let's go to various houses together, and you will get a lot of delicious food.' If he does not give it to him for the sake of annoyance, and sends him back, he commits a Payantika offense.' Some bhikkhus took a sick bhikkhu to various houses to beg for food, and asked for food for the sick bhikkhu. Fearing that the sick person would miss the meal time, they sent him back quickly. After sending him away, they felt ashamed: 'Did I not commit a Payantika offense by doing this?' Therefore, they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the bhikkhus: 'If a bhikkhu sends other bhikkhus away not for the sake of eating alone, it does not constitute a Payantika offense.' From now on, this precept should be stated as follows: 'If a bhikkhu says to another bhikkhu: 'Let's go to various houses together, and you will get a lot of delicious food!' After arriving, he does not give it to him, and says: 'Go away! I am not happy sitting and talking with you, I am happy sitting and talking alone!' Wanting to annoy him, he commits a Payantika offense.' If a bhikkhu annoys a Bhikkhuni (Bhikkhuni, female monastic), a Siksamana (Siksamana, female trainee), a Sramanera (Sramanera, novice monk), a Sramanerika (Sramanerika, novice nun), or even an animal in this way, he commits a Dukkata offense. If a Bhikkhuni annoys a bhikkhu or a Bhikkhuni in this way, she commits a Payantika offense; if she annoys a Siksamana, a Sramanera, a Sramanerika, or even an animal, she commits a Dukkata offense. A Siksamana, a Sramanera, and a Sramanerika, if they annoy the five groups (bhikkhus, bhikkhunis, siksamana, sramaneras, and sramanerikas) in this way, they commit a Dukkata offense (the 76th precept ends). The Buddha was staying in Sravasti (Sravasti). At that time, many bhikkhus traveled together to Kosala (Kosala), and were robbed by thieves, and all their robes and bowls were taken away. They arrived at a village. The village chief asked: 'Venerable ones! Where did you encounter the thieves?' They replied: 'At a certain place.' Then he discussed with the villagers: 'If the king hears that bhikkhus have encountered thieves in our territory, he will surely blame us.' Then he said to the bhikkhus: 'Venerable ones! Please stay for a while, and I will chase after these thieves.' Then he set off to chase after them, and soon caught up with them, and immediately...

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便重圍，索諸衣物，皆悉得之。染衣、白衣各著一處，邏人議言：「當先還誰？」有人言：「應先還比丘，王信樂佛法，聞者必喜！」便語比丘言：「可各取衣！」諸比丘于衣上生疑，或言是我衣，或言非我衣，遂不敢取。邏人問：「何以不取？」答言：「我不自識衣，是以不取？」邏人言：「次識者取！」於是外道便取比丘好衣，比丘后得外道惡者。邏人知沙門釋子皆著好衣，而今反得外道惡服，語言：「汝等沙門有何奇特？尚不知衣相，云何知心？若知衣相，外道何由得汝好服？」諸比丘往到佛所，以是白佛。佛以是事集比丘僧，更問諸比丘：「汝實不識衣相不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，新得衣，應三種色作幟：若青、若黑、若木蘭。若不以三色作幟，波逸提。」

若不作幟，若著，著著波逸提。

若不著，宿宿波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若新得衣，先已作幟，不作，不犯(七十七竟)。

佛在舍衛城。爾時十七群比丘衣缽什物佈散諸處，不得收斂，六群比丘便取藏之。彼既覺失，問六群比丘言：「我如是如是物，在此在彼，誰持去者？」答言：「向來

【現代漢語翻譯】 現代漢語譯本 於是他們重重包圍，搜查所有衣物，全部找到。染色的衣服和白色的衣服分別放在一處，巡邏的人商議說：『應該先還給誰？』有人說：『應該先還給比丘（bhiksu，佛教出家男眾），國王信奉並喜愛佛法，聽到這件事一定會高興！』於是對眾比丘說：『可以各自取回自己的衣服！』眾比丘對這些衣服產生了疑惑，有的說是我的衣服，有的說不是我的衣服，因此不敢拿取。巡邏的人問：『為什麼不拿？』回答說：『我不認識自己的衣服，所以不敢拿。』巡邏的人說：『那麼誰先認出來就先拿！』於是外道（tirthika，指佛教以外的修行者）便拿走了比丘的好衣服，比丘後來卻只得到外道差的衣服。巡邏的人知道沙門（sramana，佛教出家修行者）釋子（sakya-putra，釋迦牟尼佛的弟子）都穿好衣服，而現在反而得到外道差的衣服，就說：『你們這些沙門有什麼奇特之處？連衣服都認不出來，怎麼能知道人心？如果能認出衣服，外道怎麼能得到你們的好衣服？』眾比丘前往佛陀（Buddha，覺悟者）處，將此事稟告佛陀。佛陀因此事召集比丘僧團（bhiksu-samgha，佛教出家男眾僧團），再次詢問眾比丘：『你們真的認不出自己的衣服嗎？』回答說：『確實如此，世尊（Bhagavan，佛陀的尊稱）！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，新得到衣服，應該用三種顏色做標記：青色、黑色或木蘭色。如果不使用這三種顏色做標記，犯波逸提（payattika，一種輕罪）。』 如果沒有做標記，如果穿著，每穿著一次犯波逸提。 如果沒有穿著，每過一夜犯波逸提。 比丘尼（bhiksuni，佛教出家女眾）也一樣。式叉摩那（siksamana，預備出家的女子）、沙彌（sramanera，未成年出家男子）、沙彌尼（sramanerika，未成年出家女子），犯突吉羅（dukkhata，一種輕微的罪過）。 如果新得到衣服，之前已經做了標記，現在不做，不犯（第七十七條戒律結束）。 佛陀住在舍衛城（Sravasti，古印度城市）。當時十七群比丘的衣缽什物散落在各處，無法收攏，六群比丘便拿走藏了起來。他們發現東西丟失后，問六群比丘說：『我的某某東西，放在這裡那裡，是誰拿走的？』回答說：『向來……』

【English Translation】 English version Then they surrounded them again and searched all their belongings, finding everything. The dyed robes and white robes were placed separately. The patrolmen discussed, 'Who should we return them to first?' Someone said, 'We should return them to the bhiksus (bhiksu, Buddhist monks) first. The king believes in and delights in the Dharma (Buddha's teachings), he will surely be pleased to hear this!' Then they said to the bhiksus, 'You may each take your robes!' The bhiksus were doubtful about the robes, some saying 'This is my robe,' others saying 'This is not my robe,' and so they dared not take them. The patrolmen asked, 'Why don't you take them?' They replied, 'I don't recognize my own robe, so I dare not take it.' The patrolmen said, 'Then whoever recognizes it first, take it first!' Thereupon, the tirthikas (tirthika, non-Buddhist ascetics) took the good robes of the bhiksus, while the bhiksus later only got the bad robes of the tirthikas. The patrolmen knew that the sramanas (sramana, Buddhist renunciates), the sakya-putras (sakya-putra, disciples of Sakyamuni Buddha) all wore good robes, but now they were getting the bad robes of the tirthikas, so they said, 'What is so special about you sramanas? You can't even recognize your own robes, how can you know people's minds? If you could recognize the robes, how could the tirthikas have gotten your good robes?' The bhiksus went to the Buddha (Buddha, the awakened one) and reported this matter to the Buddha. The Buddha gathered the bhiksu-samgha (bhiksu-samgha, Buddhist monastic community) because of this matter and asked the bhiksus again, 'Do you really not recognize your own robes?' They replied, 'Indeed, Bhagavan (Bhagavan, the Blessed One, a title for the Buddha)!' After various rebukes, the Buddha told the bhiksus, 'Now I will establish a precept for the bhiksus, from now on this precept should be stated as follows:' 'If a bhiksu obtains a new robe, he should make a mark with three colors: blue, black, or sappanwood color. If he does not make a mark with these three colors, he commits a payattika (payattika, an offense entailing confession).' If he does not make a mark, if he wears it, he commits a payattika for each wearing. If he does not wear it, he commits a payattika for each night. The bhiksuni (bhiksuni, Buddhist nun) is also the same. The siksamana (siksamana, a female novice undergoing training), the sramanera (sramanera, a male novice), the sramanerika (sramanerika, a female novice), commit a dukkhata (dukkhata, a minor offense). If he obtains a new robe and had previously made a mark, and does not make one now, he does not commit an offense (end of the seventy-seventh precept). The Buddha was staying in Sravasti (Sravasti, an ancient Indian city). At that time, the robes and belongings of the group of seventeen bhiksus were scattered in various places and could not be collected. The group of six bhiksus took them and hid them. When they realized they were missing, they asked the group of six bhiksus, 'My such-and-such thing, placed here and there, who took it?' They replied, 'Formerly...'

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人非一故，當不持去耶？」即問：「曏者來人，皆何處去？」答言：「東西南北，莫知所之？」時十七群比丘四出追逐，及向來人，語言：「我失衣缽、坐具、針筒，可以還我！」諸人言：「大德！我為法來，不為作偷！」得此語已，羞慚而反。六群比丘問言：「汝等竟見向來人不？」答言：「見！」「得衣不？」答言：「不得！」於是六群比丘出衣缽示之：「此是汝衣缽非？」答言：「是！」諸比丘見種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，自藏比丘，若衣、若缽、坐具、針筒，如是一一生活具，若使人藏，波逸提。」

復有比丘不舉衣缽什物，諸比丘不敢為舉，便失去，以此被疑，得惡名聲，作是念：「若佛聽我等為人舉衣物者，彼既不失，我等不致此惡名聲。」以是白佛。佛以是事集比丘僧，告諸比丘：「若不為藏故，為人舉衣，犯波逸提，無有是處。從今是戒應如是說：

「若比丘，為戲笑故，藏比丘若衣、若缽、坐具、針筒，如是一一生活具，若使人藏，波逸提。」

若藏比丘尼、式叉摩那、沙彌、沙彌尼，乃至畜生物，突吉羅。

若

【現代漢語翻譯】 現代漢語譯本 『人不是永恒不變的，難道不應該放下嗎？』接著問：『剛才那些來的人，都到哪裡去了？』回答說：『東西南北，不知道他們去了哪裡。』當時十七群比丘四處追趕，並對那些來的人說：『我丟失了衣、缽（bō，佛教僧侶使用的食器）、坐具（zuò jù，僧侶坐禪用的墊子）、針筒（zhēn tǒng，裝針的筒），可以還給我嗎！』那些人說：『大德（dà dé，對僧侶的尊稱）！我們爲了求法而來，不是來做小偷的！』聽了這些話后，感到羞愧而返回。六群比丘問：『你們到底見到剛才那些人了嗎？』回答說：『見到了！』『拿回衣服了嗎？』回答說：『沒有！』於是六群比丘拿出衣缽給他們看：『這是你們的衣缽嗎？』回答說：『是的！』眾比丘見到這種情況，紛紛呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊（shì zūn，對佛陀的尊稱）！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，自己藏匿其他比丘的衣、缽、坐具、針筒，像這樣一件件生活用具，或者指使別人藏匿，犯波逸提（bō yì tí，一種罪名）。』 又有比丘不收拾衣缽什物，其他比丘不敢替他收拾，便丟失了，因此被懷疑，得了壞名聲，心想：『如果佛陀允許我們替別人收拾衣物，他就不會丟失，我們也不會落得這樣的壞名聲。』因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『如果不是爲了藏匿的目的，而替別人收拾衣服，犯波逸提，沒有這樣的道理。從今以後這條戒律應該這樣說：』 『如果比丘，爲了開玩笑，藏匿其他比丘的衣、缽、坐具、針筒，像這樣一件件生活用具，或者指使別人藏匿，犯波逸提。』 如果藏匿比丘尼（bǐ qiū ní，佛教女出家人）、式叉摩那（shì chā mó nà，預備出家的女子）、沙彌（shā mí，未成年出家男子）、沙彌尼（shā mí ní，未成年出家女子），乃至畜生，犯突吉羅（tū jí luó，一種輕罪）。』

【English Translation】 English version 『People are not permanent, shouldn't they be let go?』 Then he asked: 『Where did those people who came earlier go?』 They replied: 『East, west, north, south, no one knows where they went.』 At that time, the seventeen groups of Bhikkhus (Buddhist monks) chased after them in all directions, and said to those who came: 『I have lost my robe, alms bowl (bō, a bowl used by Buddhist monks to receive alms), sitting mat (zuò jù, a cushion used by monks for meditation), and needle case (zhēn tǒng, a container for needles), can you return them to me!』 Those people said: 『Venerable (dà dé, a respectful term for monks)! We have come for the Dharma (Buddhist teachings), not to be thieves!』 Having heard these words, they felt ashamed and returned. The six groups of Bhikkhus asked: 『Did you see those people who came earlier?』 They replied: 『We saw them!』 『Did you get the robes back?』 They replied: 『We did not!』 Thereupon, the six groups of Bhikkhus showed them the robes and alms bowls: 『Are these your robes and alms bowls?』 They replied: 『Yes!』 When the Bhikkhus saw this situation, they all rebuked them and reported the matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and asked the six groups of Bhikkhus: 『Did you really do such a thing?』 They replied: 『Indeed, World-Honored One (shì zūn, a title for the Buddha)!』 After the Buddha had rebuked them in various ways, he told the Bhikkhus: 『Now I am establishing a precept for the Bhikkhus, from now on this precept should be stated as follows:』 『If a Bhikkhu, himself hides another Bhikkhu's robe, alms bowl, sitting mat, or needle case, such as these items of daily necessities, or instructs another to hide them, it is a Pācittiya (bō yì tí, an offense).』 Again, there was a Bhikkhu who did not put away his robes and belongings, and the other Bhikkhus did not dare to put them away for him, so they were lost. Because of this, he was suspected and gained a bad reputation, and he thought: 『If the Buddha allowed us to put away the belongings for others, he would not have lost them, and we would not have gained this bad reputation.』 Therefore, he reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter and told the Bhikkhus: 『If it is not for the purpose of hiding, but to put away clothes for others, committing a Pācittiya, there is no such reason. From now on, this precept should be stated as follows:』 『If a Bhikkhu, for the sake of joking, hides another Bhikkhu's robe, alms bowl, sitting mat, or needle case, such as these items of daily necessities, or instructs another to hide them, it is a Pācittiya.』 『If he hides a Bhikkhuni (bǐ qiū ní, a Buddhist nun), a Sikkhamānā (shì chā mó nà, a female novice), a Śrāmaṇera (shā mí, a male novice), a Śrāmaṇerikā (shā mí ní, a female novice), or even an animal, it is a Duṣkṛta (tū jí luó, a minor offense).』

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比丘尼，藏比丘、比丘尼物，波逸提；藏餘人物，突吉羅。

式叉摩那、沙彌、沙彌尼，藏五眾物，突吉羅(七十八竟)。

佛在舍衛城。爾時六群比丘有勢力，余善比丘無勢力。六群比丘遮善比丘羯磨，乃至佛種種呵責，皆如前如法斷事中說。告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，僧斷事時，如法與欲竟，后更呵，波逸提。」

后更呵者：言我本不作如是與欲。

若僧不作羯磨斷事，后呵，突吉羅。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(七十九竟)。

佛在舍衛城。爾時諸比丘須一一衣，眾僧已與。后時更得現成三衣，共議言：「今此衣應當與誰？」或有言：「應先與世尊。」或有言：「應先與大迦葉。大迦葉，世尊常所讚歎，又是上座。」六群比丘言：「應先與瞿伽梨。」諸比丘以是白佛。佛問諸比丘「迦葉少多求衣不？」答言：「不求，與然後取。」

佛因是說偈言：

「此衣無慾衣，　　不施有欲者， 　不能調其意，　　不任此袈裟； 　已能離貪慾，　　于戒常一心， 　如是調心者，　　乃應此衣服。」

佛語諸比丘：「應以此衣與迦葉。」即以與之。於是六群比丘，作是言：「今諸比丘隨知識，

【現代漢語翻譯】 現代漢語譯本： 如果比丘尼私藏比丘、比丘尼的物品，犯波逸提罪；私藏其他人的物品，犯突吉羅罪。

式叉摩那（正學女）、沙彌（沙彌男）、沙彌尼（沙彌女），私藏僧團的物品，犯突吉羅罪。（第七十八條完）

佛陀在舍衛城。當時，六群比丘有權有勢，其他善良的比丘沒有權勢。六群比丘阻止善良比丘進行羯磨（僧團議事），乃至佛陀種種呵責，都如前面如法斷事中所說。佛陀告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』

『如果比丘，在僧團斷事的時候，如法地表達了同意的意願后，後來又反悔呵斥，犯波逸提罪。』

『后更呵者』：指說我本來沒有作這樣的同意。

如果僧團沒有進行羯磨就斷事，之後又反悔呵斥，犯突吉羅罪。

比丘尼也一樣。式叉摩那、沙彌、沙彌尼，犯突吉羅罪。（第七十九條完）

佛陀在舍衛城。當時，眾比丘需要每人一件衣服，僧團已經給予了。後來又得到現成的三衣，大家共同商議說：『現在這件衣服應當給誰？』有人說：『應該先給世尊（佛陀）。』有人說：『應該先給摩訶迦葉（Mahakasyapa）。摩訶迦葉，世尊常常讚歎他，又是上座。』六群比丘說：『應該先給瞿伽梨（Gogali）。』眾比丘將此事稟告佛陀。佛陀問眾比丘：『迦葉（Kasyapa）是否經常索要衣服？』回答說：『不索要，給了之後才接受。』

佛陀因此說了偈語：

『這衣服是無慾的衣服，不應該施捨給有貪慾的人，不能調伏他的心意，不適合這袈裟；已經能夠遠離貪慾，對於戒律常常一心，像這樣調伏心意的人，才應該得到這衣服。』

佛陀告訴眾比丘：『應該把這衣服給迦葉（Kasyapa）。』就給了他。於是六群比丘，這樣說：『現在眾比丘隨自己的喜好，'

【English Translation】 English version: If a Bhikkhuni (female monastic) hides the belongings of a Bhikkhu (male monastic) or Bhikkhuni, it is a Pacittiya offense; hiding the belongings of other people, it is a Dukkata offense.

If a Sikkhamana (probationary nun), Sramanera (male novice), or Sramanerika (female novice) hides the belongings of the Sangha (monastic community), it is a Dukkata offense. (End of the 78th rule)

The Buddha was in Savatthi (Sravasti). At that time, the group of six Bhikkhus were powerful, while the other virtuous Bhikkhus were not. The group of six Bhikkhus obstructed the virtuous Bhikkhus from performing Kammavācā (formal acts of the Sangha), and the Buddha rebuked them in various ways, as described in the previous section on lawful adjudication. The Buddha told the Bhikkhus: 'Now I am establishing a precept for the Bhikkhus. From now on, this precept should be recited as follows:'

'If a Bhikkhu, during the Sangha's adjudication of a matter, after lawfully giving his consent, later revokes it and criticizes, it is a Pacittiya offense.'

'Later revokes it' means saying 'I did not originally give such consent.'

If the Sangha adjudicates a matter without performing Kammavācā, and later someone revokes it and criticizes, it is a Dukkata offense.

The same applies to Bhikkhunis. For Sikkhamanas, Sramaneras, and Sramanerikas, it is a Dukkata offense. (End of the 79th rule)

The Buddha was in Savatthi (Sravasti). At that time, the Bhikkhus each needed a robe, and the Sangha had already provided them. Later, they obtained three ready-made robes and discussed together: 'To whom should we give this robe now?' Some said: 'We should give it to the Blessed One (the Buddha) first.' Some said: 'We should give it to Mahakasyapa (Mahakassapa) first. Mahakasyapa is often praised by the Blessed One, and he is also a senior monk.' The group of six Bhikkhus said: 'We should give it to Gogali (Gogaliya) first.' The Bhikkhus reported this matter to the Buddha. The Buddha asked the Bhikkhus: 'Does Kasyapa (Kassapa) often ask for robes?' They replied: 'He does not ask; he only accepts after they are given.'

The Buddha then spoke this verse:

'This robe is a robe of non-desire, it should not be given to those with desire, it cannot tame their minds, it is not suitable for this Kasaya (袈裟, monastic robe); one who has already renounced greed, who is always single-minded in the precepts, such a person who has tamed their mind, should receive this robe.'

The Buddha told the Bhikkhus: 'You should give this robe to Kasyapa (Kassapa).' So they gave it to him. Then the group of six Bhikkhus said: 'Now the Bhikkhus are following their own preferences,'

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回僧物與！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作是語：『諸比丘隨知識，回僧物與。』波逸提。」

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(八十竟)。

佛在舍衛城。爾時達摩比丘作是念：「跋難陀先奪我衣，佛呵責我，為諸比丘結戒；我說其犯僧伽婆尸沙，彼復以無根僧伽婆尸沙謗我；又斷我食，至於三日！我當云何以報此怨？」復作是念：「彼於我間作凈施衣，不復還之，足以報恥！」便不復還。跋難陀后從索衣，達摩言：「師先佈施，今云何索？」跋難陀言：「我作凈施，不作佈施！」猶不還之。跋難陀便強奪取，彼即大喚。諸長老比丘聞，皆出問：「何故大喚？」答言：「跋難陀強奪我衣！」諸長老比丘呵責跋難陀：「云何凈施與不可信人，而復還奪？」復呵責達摩：「人凈施汝，云何不還？」以是白佛。佛以是事集比丘僧，問跋難陀：「汝愚癡人！實凈施與不可信人不？」答言：「實爾。世尊！」復問達摩：「汝愚癡人！他實凈施汝，汝不肯還不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：

「

【現代漢語翻譯】 現代漢語譯本 『把僧眾的財物拿去送給認識的人！』眾位長老比丘聽了，紛紛呵斥，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應這樣說：』 『如果比丘說：『把僧眾的財物拿去送給認識的人。』犯波逸提罪。』 比丘尼也一樣。式叉摩那（受過沙彌尼戒，正準備受比丘尼戒的女子）、沙彌（出家男子）、沙彌尼（出家女子），犯突吉羅罪（以上八十條戒律完畢）。 佛陀在舍衛城。當時，達摩比丘這樣想：『跋難陀先前奪走我的衣服，佛陀呵責我，併爲眾比丘制定戒律；我說他犯了僧伽婆尸沙罪（僅次於波羅夷的重罪），他又用無根的僧伽婆尸沙罪來誹謗我；還斷了我的食物，長達三天！我應當如何報復這個仇恨？』他又這樣想：『他在我這裡做了凈施衣（指將衣服施捨出去），不再要回去，這足以報復他的羞辱！』便不再歸還。跋難陀後來向他索要衣服，達摩說：『師父先前已經佈施了，現在為何又要索回？』跋難陀說：『我做的是凈施，不是佈施！』仍然不歸還。跋難陀便強行奪取，達摩隨即大聲呼叫。眾位長老比丘聽見，都出來詢問：『為何大聲呼叫？』達摩回答說：『跋難陀強行奪取我的衣服！』眾位長老比丘呵責跋難陀：『為何將凈施之物給予不可信之人，又再奪回？』又呵責達摩：『別人凈施給你，為何不肯歸還？』並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問跋難陀：『你這愚癡之人！真的將凈施之物給予不可信之人了嗎？』回答說：『確實如此，世尊！』又問達摩：『你這愚癡之人！別人真的凈施給你，你不肯歸還嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴眾比丘：

【English Translation】 English version 'Give the Sangha's (community of monks) property to acquaintances!' When the elder Bhikshus (monks) heard this, they variously rebuked them and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha (community of monks), and asked the group of six Bhikshus: 'Is it true that you did this?' They replied: 'It is true, World Honored One!' After the Buddha had variously rebuked them, he told the Bhikshus: 'Now I will establish a precept for the Bhikshus; from now on, this precept should be stated as follows:' 'If a Bhikshu says: 'Give the Sangha's property to acquaintances,' he commits a Payantika (a type of offense).' The same applies to Bhikshunis (nuns). Shikshamanas (female novices preparing to become nuns), Shramaneras (male novices), and Shramanerikas (female novices) commit a Dukkata (minor offense) (The eighty precepts are now complete). The Buddha was in Shravasti (ancient Indian city). At that time, the Bhikshu Dharma (name of a monk, meaning 'law' or 'teaching') thought: 'Bhallantika (name of a monk) previously took my robe, and the Buddha rebuked me and established a precept for the Bhikshus; I said that he had committed a Sanghavasesa (a serious offense requiring probation), and he slandered me with a baseless Sanghavasesa; he also cut off my food for three days! How should I repay this hatred?' He then thought: 'He made a 'pure gift' (凈施) of a robe to me, and will not ask for it back; this is enough to repay his shame!' So he did not return it. Later, Bhallantika asked for the robe back, and Dharma said: 'The teacher previously gave it as a gift, why are you now asking for it back?' Bhallantika said: 'I made a 'pure gift,' not a gift!' He still did not return it. Bhallantika then forcibly took it back, and Dharma immediately shouted loudly. When the elder Bhikshus heard this, they all came out and asked: 'Why are you shouting loudly?' Dharma replied: 'Bhallantika is forcibly taking my robe!' The elder Bhikshus rebuked Bhallantika: 'Why did you give a 'pure gift' to an untrustworthy person, and then take it back?' They also rebuked Dharma: 'Someone made a 'pure gift' to you, why are you unwilling to return it?' They reported the matter to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha, and asked Bhallantika: 'You foolish person! Did you really give a 'pure gift' to an untrustworthy person?' He replied: 'It is true, World Honored One!' He then asked Dharma: 'You foolish person! Someone really made a 'pure gift' to you, and you are unwilling to return it?' He replied: 'It is true, World Honored One!' After the Buddha had variously rebuked them, he told the Bhikshus:

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不應凈施與五種人：一者、不相識；二者、未相諳悉；三者、未相狎習；四者、非親友同師；五者、非時類。無此五法，然後可以凈施與之。

「復有二法不應凈施：一者、不能讚歎人；二者、不能與人作好名稱。

「復有二法不應凈施：一者、不能為人受重物凈施，護如己有；二者、己有重物，不能凈施，彼用不恨。

「復有二法不應凈施：一者、不知彼在世以不；二者、不知彼在道以不。」

諸比丘作是念：「佛聽我等凈施。」便凈施父母、兄弟、姊妹。以是白佛，佛言：「不應凈施白衣，應凈施五眾。」

有諸比丘獨住房中，有長衣不知云何作凈施？以是白佛，佛言：「應作遙示凈施。」

若於三衣中須有所易，應偏袒右肩，脫革屣，胡跪，捉衣，心生口言：「我此某衣，若干條，今舍。」第二、第三亦如是說。

然後受所長之衣，亦如前法，心生口言：「我此某衣，若干條受。」第二、第三亦如是說。

如是受已，所舍之衣應用凈施，復應如前法，心生口言：「我此長衣凈施某甲，從彼取用。」

若不須易受者，所長之衣應即如是凈施。

獨凈施法，至十一日，復應如前法，心生口言：「我此長衣從某甲取還。」然後更如前法受持、凈施。

【現代漢語翻譯】 現代漢語譯本： 不應該對五種人進行清凈的佈施：第一種，不認識的人；第二種，不熟悉的人；第三種，不親近的人；第四種，不是親友或同門師兄弟的人；第五種，不是同一類人。沒有這五種情況，然後才可以清凈地佈施給他們。

『還有兩種情況不應該清凈地佈施：第一種，不能讚歎別人；第二種，不能給別人起好名聲。』

『還有兩種情況不應該清凈地佈施：第一種，不能像對待自己的東西一樣，為別人接受的貴重物品進行清凈的佈施並加以保護；第二種，自己有貴重物品，不能清凈地佈施出去，別人使用了也不感到後悔。』

『還有兩種情況不應該清凈地佈施：第一種，不知道對方是否還活著；第二種，不知道對方是否還在修道。』

眾比丘心想：『佛陀允許我們進行清凈的佈施。』於是就對父母、兄弟、姐妹進行清凈的佈施。他們將此事稟告佛陀，佛陀說：『不應該對在家之人進行清凈的佈施，應該對五眾（Bhikkhus，比丘；Bhikkhunis，比丘尼；Siksamana，式叉摩那；Sramanera，沙彌；Sramaneri，沙彌尼）進行清凈的佈施。』

有些比丘獨自住在房中，有多餘的衣服，不知道該如何進行清凈的佈施？他們將此事稟告佛陀，佛陀說：『應該進行遙示清凈的佈施。』

如果三衣（Tricivara，比丘所擁有的三件袈裟）中需要更換，應該袒露右肩，脫掉革屣（皮革制的鞋子），右膝著地，手拿衣服，心中默唸口中說：『我這件某某衣服，若干條，現在捨棄。』第二次、第三次也像這樣說。

然後接受所需要的衣服，也像前面的方法一樣，心中默唸口中說：『我這件某某衣服，若干條接受。』第二次、第三次也像這樣說。

這樣接受之後，所捨棄的衣服應該用來清凈的佈施，再像前面的方法一樣，心中默唸口中說：『我這件多餘的衣服清凈的佈施給某甲（Moujia），從他那裡取用。』

如果不需要更換接受的人，多餘的衣服應該立即這樣清凈的佈施。

獨自清凈佈施的方法，到第十一天，再像前面的方法一樣，心中默唸口中說：『我這件多餘的衣服從某甲（Moujia）那裡取回來。』然後再次像前面的方法一樣受持、清凈佈施。

【English Translation】 English version: One should not purely give to five types of people: first, those who are not known; second, those who are not familiar; third, those who are not intimate; fourth, those who are not relatives, friends, or fellow disciples; fifth, those who are not of the same kind. Without these five conditions, then one can purely give to them.

'Furthermore, there are two things one should not purely give: first, being unable to praise others; second, being unable to give others good names.'

'Furthermore, there are two things one should not purely give: first, being unable to accept heavy objects for others with pure giving, protecting them as one's own; second, having heavy objects oneself, being unable to give them purely, and not regretting their use by others.'

'Furthermore, there are two things one should not purely give: first, not knowing whether the recipient is alive; second, not knowing whether the recipient is still on the path.'

The Bhikkhus (monks) thought: 'The Buddha allows us to give purely.' So they gave purely to their parents, brothers, and sisters. They reported this to the Buddha, who said: 'One should not give purely to laypeople, but should give purely to the five assemblies (Bhikkhus, Bhikkhunis (nuns), Siksamana (novice nuns), Sramanera (male novices), Sramaneri (female novices)).'

Some Bhikkhus lived alone in their rooms and had extra robes, not knowing how to give them purely. They reported this to the Buddha, who said: 'One should make a remote indication of pure giving.'

If one needs to exchange something from the three robes (Tricivara, the three robes possessed by a Bhikkhu), one should expose the right shoulder, take off the leather sandals (Gexie), kneel on the right knee, hold the robe, and mentally say, 'This robe of mine, so many strips, I now relinquish.' The second and third times, say the same.

Then receive the desired robe, also in the same manner as before, mentally saying, 'This robe of mine, so many strips, I accept.' The second and third times, say the same.

After accepting in this way, the relinquished robe should be used for pure giving, and again in the same manner as before, mentally saying, 'This extra robe of mine I purely give to Moujia (someone's name), to be taken and used by him.'

If there is no need to exchange the recipient, the extra robe should be given purely in this way immediately.

The method of giving purely alone is that on the eleventh day, one should again in the same manner as before, mentally saying, 'This extra robe of mine I take back from Moujia (someone's name).' Then again in the same manner as before, receive, hold, and give purely.

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若對人凈施，應作展轉凈施，如前法捉衣，作是言：「我此長衣，于長老邊作凈施。」彼比丘應問言：「長老！此衣於我邊作凈施，我持與誰？」答言：「於五眾中隨意與之。」彼比丘即應語言：「我今與某甲，長老若須，從彼取用，好愛護之！」彼受作凈施比丘，后以此事，語所稱名比丘；所稱名比丘，恐犯長衣罪，不敢受。不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「不應語所稱名比丘。今為諸比丘結戒，從今是戒，應如是說：

「若比丘，與比丘、比丘尼、式叉摩那、沙彌、沙彌尼凈施衣，還奪，波逸提。」

比丘尼亦如是。

若與彼衣從索，彼還而取，不犯(八十一竟)。◎

◎佛在王舍城。爾時跋難陀常受一家供養，彼后請僧，時跋難陀晨朝著衣持缽入城，到諸家處處語說。彼唱時至，諸比丘著衣持缽，往到其舍，眾坐已久，語主人言：「日時欲過，何不下食？」答言：「我為跋難陀故請僧，須待其到。」時跋難陀逼中方至，諸比丘有食者、有少食者、有不食者。主人以此，嫌呵跋難陀言：「沙門釋子有何急事？先受我請，而過諸家，逼中方來，令諸比丘不得食我所供養食，使我多辦飲食，而成無用！」諸比丘種種呵責跋難陀言：「汝不能饒益佛法，乃作如是苦

【現代漢語翻譯】 現代漢語譯本： 如果有人要進行凈施（凈施：指將物品供養給僧團，經過一定的儀式，使其成為僧團的共有財產），應當進行輾轉凈施，就像之前說的方法那樣拿著衣服，說：『我將這件長衣，在長老（長老：指資深的僧人）這裡作凈施。』那位比丘（比丘：指男性出家人）應當問：『長老！這件衣服在我這裡作凈施，我應該交給誰？』回答說：『在五眾（五眾：指比丘、比丘尼、式叉摩那、沙彌、沙彌尼）中隨意交給誰。』那位比丘就應當說：『我現在交給某甲，長老如果需要，可以從他那裡取用，好好愛護它！』那位接受作凈施的比丘，後來將這件事告訴了所稱名字的比丘；所稱名字的比丘，恐怕犯長衣罪（長衣罪：指比丘擁有超過規定數量的衣服），不敢接受。不知道該怎麼辦？因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『不應該告訴所稱名字的比丘。現在為各位比丘制定戒律，從今以後這條戒律，應當這樣說：』 『如果比丘，將衣服凈施給比丘、比丘尼、式叉摩那（式叉摩那：指預備成為比丘尼的女性）、沙彌（沙彌：指未成年男性出家人）、沙彌尼（沙彌尼：指未成年女性出家人），又反悔奪回，犯波逸提（波逸提：一種較輕的罪名）。』 比丘尼也一樣。 如果將衣服給了別人又索要，對方還給他而取回，不犯戒（第八十一竟）。 佛陀在王舍城（王舍城：古代印度城市）。當時，跋難陀（跋難陀：人名，一位比丘）經常接受一家人的供養，後來那家人請僧眾吃飯，當時跋難陀早上穿好衣服拿著缽（缽：僧人化緣用的食器）進入城裡，到各家各戶去遊說。當他唱誦時間到了的時候，各位比丘穿好衣服拿著缽，前往那家人的住所，大家坐了很久，對主人說：『時間快過了，為什麼還不開始吃飯？』主人回答說：『我是爲了跋難陀才請僧眾的，需要等他到了。』當時跋難陀快到中午才到，各位比丘有的吃了，有的少吃了一些，有的沒吃。主人因此，責怪跋難陀說：『沙門釋子（沙門釋子：指佛教出家人）有什麼急事？先接受我的邀請，卻又去各家各戶，快到中午才來，讓各位比丘沒能吃到我所供養的食物，使我準備了很多食物，卻成了無用！』各位比丘也紛紛責怪跋難陀說：『你不能饒益佛法，反而做出這樣的苦事！』

【English Translation】 English version: If someone makes a pure offering (凈施: jìng shī, pure offering, referring to donating items to the Sangha, making it the common property of the Sangha through a certain ritual), it should be done through a transferred pure offering. Like the previous method of holding the robe, say: 'I make a pure offering of this long robe to the Elder (長老: zhǎnglǎo, Elder, referring to a senior monk).' That Bhikshu (比丘: bǐqiū, Bhikshu, referring to a male monastic) should ask: 'Elder! This robe is made a pure offering to me, to whom should I give it?' Answer: 'Give it to anyone among the Five Assemblies (五眾: wǔ zhòng, Five Assemblies, referring to Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, and Shramanerikas) as you wish.' That Bhikshu should then say: 'I will now give it to so-and-so. Elder, if you need it, take it from him and cherish it well!' That Bhikshu who accepted the pure offering, later told the Bhikshu whose name was mentioned about this matter; the Bhikshu whose name was mentioned, fearing to commit the offense of possessing an extra robe (長衣罪: cháng yī zuì, offense of possessing an extra robe, referring to a Bhikshu owning more robes than allowed), dared not accept it. Not knowing what to do? Therefore, he reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter and told the Bhikshus: 'You should not tell the Bhikshu whose name was mentioned. Now I establish a precept for the Bhikshus, from now on this precept should be said as follows:' 'If a Bhikshu, makes a pure offering of a robe to a Bhikshu, Bhikshuni, Shikshamana (式叉摩那: shìchā mōnà, Shikshamana, referring to a female trainee preparing to become a Bhikshuni), Shramanera (沙彌: shāmí, Shramanera, referring to a young male monastic), or Shramanerika (沙彌尼: shāmíní, Shramanerika, referring to a young female monastic), and then takes it back, he commits a Payattika (波逸提: bō yì tí, Payattika, a minor offense).' The Bhikshuni is also the same. If he gives the robe to someone and then asks for it back, and the other person returns it and he takes it back, he does not commit an offense (End of eighty-first). The Buddha was in Rajagriha (王舍城: Wángshè chéng, Rajagriha, an ancient Indian city). At that time, Bānanda (跋難陀: Bānántuó, Bananda, a Bhikshu's name) often received offerings from one family. Later, that family invited the Sangha for a meal. At that time, Bānanda put on his robes and carried his bowl (缽: bō, bowl, a utensil used by monks for alms) into the city in the morning, going to various houses to solicit. When he announced that the time had come, the Bhikshus put on their robes and carried their bowls, and went to that family's residence. After everyone had been sitting for a long time, they said to the host: 'The time is passing, why don't you start serving the food?' The host replied: 'I invited the Sangha for the sake of Bānanda, I need to wait for him to arrive.' At that time, Bānanda arrived close to noon. Some Bhikshus ate, some ate a little, and some did not eat. Because of this, the host blamed Bānanda, saying: 'What urgent matter does the Shramana Shakya (沙門釋子: Shāmén Shìzǐ, Shramana Shakya, referring to a Buddhist monastic) have? He accepted my invitation first, but then went to various houses, arriving close to noon, causing the Bhikshus to not be able to eat the food I offered, making me prepare a lot of food, but it became useless!' The Bhikshus also blamed Bānanda, saying: 'You cannot benefit the Buddha Dharma, but instead create such suffering!'

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惱眾僧！」以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，受他請，食前至余家，波逸提。」

后時跋難陀主人自擔熟食詣僧坊，供養僧及跋難陀。跋難陀食先，竟便去，行到余家。使更集僧欲下異食，以跋難陀不在，久不下之。諸比丘語言：「日時垂過，何不下之？」答言：「我本為跋難陀，須來便下。」跋難陀竟不來，遂不得下。彼種種譏嫌跋難陀，諸比丘亦呵責。以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今是戒應如是說：

「若比丘，受他請，食前食後行到余家，波逸提。」

有諸比丘有僧事、塔事、私事，須入余家，不敢去。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘白余比丘，然後得去。從今是戒應如是說：

「若比丘，受他請，食前食後行到余家，不白余比丘，波逸提。」

或有諸比丘相嫌，不共語；或坐禪、或熟眠，不知白誰？出門見諸比丘，便走逐大喚遙白。諸居士見，譏呵言：「諸比丘如鹿走，如兔走，如禿梟鳴！無沙門行，破沙門法！」諸長老比丘聞，

【現代漢語翻譯】 現代漢語譯本： 『惱亂眾僧！』因此稟告佛陀。佛陀因為這件事召集比丘僧團，問跋難陀（Bhadanta）: 『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，接受他人邀請，在飯前前往其他人家裡，犯波逸提（Payattika）。』 後來，跋難陀（Bhadanta）的主人親自挑著熟食來到僧院，供養僧眾和跋難陀（Bhadanta）。跋難陀（Bhadanta）先吃完就離開了，走到另一家。那家主人準備再次聚集僧眾準備佈施食物，因為跋難陀（Bhadanta）不在，很久沒有開始。眾比丘說：『時間快過了，為什麼還不開始？』主人回答說：『我本來是為跋難陀（Bhadanta）準備的，等他來了就開始。』跋難陀（Bhadanta）最終沒有來，於是（供養）沒有開始。那家主人種種譏嫌跋難陀（Bhadanta），眾比丘也呵責他。因此稟告佛陀。佛陀因為這件事召集比丘僧團，問跋難陀（Bhadanta）：『你真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『從今以後這條戒律應當這樣說：』 『如果比丘，接受他人邀請，在飯前飯後前往其他人家裡，犯波逸提（Payattika）。』 有些比丘因為有僧團事務、佛塔事務、個人事務，需要進入其他人家裡，但不敢去。因此稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『現在允許眾比丘告知其他比丘，然後才能去。從今以後這條戒律應當這樣說：』 『如果比丘，接受他人邀請，在飯前飯後前往其他人家裡，不告知其他比丘，犯波逸提（Payattika）。』 或者有些比丘互相嫌棄，不互相交談；或者在坐禪、或者在熟睡，不知道告知誰？出門看見眾比丘，便跑著追趕大聲呼喊遙遙告知。一些居士看見了，譏諷呵責說：『這些比丘像鹿跑，像兔子跑，像禿梟叫！沒有沙門（Sramana）的行儀，破壞沙門（Sramana）的法則！』一些年長的比丘聽到了

【English Translation】 English version: 『Annoying the Sangha!』 Therefore, they reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks) and asked Bhadanta (Venerable Bhadanta): 『Is it true that you did this?』 He replied: 『It is true, O Blessed One!』 After various rebukes, the Buddha told the Bhikkhus: 『Now I establish a precept for the Bhikkhus; from now on, this precept should be recited as follows:』 『If a Bhikkhu, having accepted an invitation, goes to another's house before the meal, it is a Payattika (expiation).』 Later, Bhadanta's (Venerable Bhadanta) host personally carried cooked food to the monastery, offering it to the Sangha (community of monks) and Bhadanta (Venerable Bhadanta). Bhadanta (Venerable Bhadanta) ate first and then left, going to another house. The host there prepared to gather the Sangha (community of monks) again to offer different food, but because Bhadanta (Venerable Bhadanta) was not present, they did not begin for a long time. The Bhikkhus said: 『The time is passing; why don't you begin?』 The host replied: 『I originally prepared it for Bhadanta (Venerable Bhadanta); I will begin when he comes.』 Bhadanta (Venerable Bhadanta) ultimately did not come, so the offering did not begin. The host there variously criticized Bhadanta (Venerable Bhadanta), and the Bhikkhus also rebuked him. Therefore, they reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks) and asked Bhadanta (Venerable Bhadanta): 『Is it true that you did this?』 He replied: 『It is true, O Blessed One!』 After various rebukes, the Buddha told the Bhikkhus: 『From now on, this precept should be recited as follows:』 『If a Bhikkhu, having accepted an invitation, goes to another's house before or after the meal, it is a Payattika (expiation).』 Some Bhikkhus, because of Sangha (community of monks) affairs, Stupa (Buddhist shrine) affairs, or personal affairs, needed to enter another's house, but did not dare to go. Therefore, they reported this to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks) and told the Bhikkhus: 『Now I allow the Bhikkhus to inform other Bhikkhus, and then they may go. From now on, this precept should be recited as follows:』 『If a Bhikkhu, having accepted an invitation, goes to another's house before or after the meal, without informing other Bhikkhus, it is a Payattika (expiation).』 Or some Bhikkhus dislike each other and do not speak to each other; or they are meditating, or they are sound asleep, and they do not know whom to inform. Upon leaving, they see the Bhikkhus and run after them, shouting loudly to inform them from afar. Some laypeople see this and mockingly rebuke them, saying: 『These Bhikkhus run like deer, run like rabbits, cry like bald owls! They have no Sramana (ascetic) conduct, they violate the Sramana (ascetic) Dharma!』 Some elder Bhikkhus heard this,

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種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應遙白！從今是戒應如是說：

「若比丘，受他請，食前食後行到余家，不近白余比丘，波逸提。」

諸比丘作是念：「衣時亦當白不？」以是白佛。佛以是事集比丘僧，告諸比丘：「除衣時。從今是戒應如是說：

「若比丘，受他請，食前食後行到余家，不近白余比丘，除因緣，波逸提。因緣者：衣時，是名因緣。」

若白至東家，而至西家，不名為白。

若不白到諸家，一腳入門，突吉羅；兩腳入門，波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若白至一家，因此至余家，不犯；若無比丘可白，亦不犯(八十二竟)。

佛游拘薩羅國，與大比丘千二百五十人俱。諸比丘或得房宿、或得樹下、或在露地。時六群比丘晨朝著衣持缽，于街巷中共諸白衣，論說世事，至於日暮。行人見之，譏呵言：「此非出家語論之處，何不住阿練若處，守攝諸根？」或有言：「此輩不樂佛法，不敬戒律，得語戲處，便忘日暮耳！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世

【現代漢語翻譯】 現代漢語譯本： 他們用各種方式責備這些比丘，並將此事稟告佛陀。佛陀因此事召集比丘僧團，詢問各位比丘：『你們確實做了這樣的事嗎？』他們回答說：『確實如此，世尊！』佛陀以各種方式責備他們后，告誡眾比丘：『不應該遙遠稟告！從今以後，這條戒律應該這樣說：』 『如果比丘接受他人邀請，在飯前飯後到其他人家裡去，不事先告知附近的比丘，犯波逸提（Pācittiya，一種輕罪）。』 眾比丘心想：『縫製衣服的時候也應該稟告嗎？』因此將此事稟告佛陀。佛陀因此事召集比丘僧團，告誡眾比丘：『縫製衣服的時候可以不稟告。從今以後，這條戒律應該這樣說：』 『如果比丘接受他人邀請，在飯前飯後到其他人家裡去，不事先告知附近的比丘，除非有因緣，犯波逸提。所謂的因緣，就是縫製衣服的時候，這叫做因緣。』 如果稟告要去東家，卻去了西家，這不算是稟告。 如果沒有稟告就到各家去，一隻腳踏進門，犯突吉羅（Dukkata，一種輕罪）；兩隻腳都踏進門，犯波逸提。 比丘尼（Bhikkhunī，女性出家人）也一樣。式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的見習僧人）、沙彌尼（Sramaneri，女性的見習僧人），犯突吉羅。 如果稟告要去一家，因此又去了其他家，不犯戒；如果沒有比丘可以稟告，也不犯戒（第八十二條戒律結束）。 佛陀在拘薩羅國（Kosala）游化，與一千二百五十位大比丘同行。眾比丘有的住在房舍里，有的住在樹下，有的住在露天的地方。當時，六群比丘（一群行為不端的比丘）早上穿好衣服，拿著缽，在街巷中與在家居士談論世俗之事，直到日暮。行人看見了，譏諷責備他們說：『這裡不是出家人談論的地方，為什麼不住在阿練若（Arañña，遠離人煙的地方）處，守護自己的感官呢？』有的人說：『這些人不喜歡佛法，不尊敬戒律，找到可以閑聊的地方，就忘記時間了！』眾長老比丘聽見了，用各種方式責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，詢問六群比丘：『你們確實做了這樣的事嗎？』他們回答說：『確實如此，世尊！』

【English Translation】 English version: They reproached them in various ways and reported the matter to the Buddha. The Buddha, on account of this matter, assembled the community of monks and asked the monks, 'Did you really do such a thing?' They replied, 'Indeed, Venerable Sir!' After the Buddha had reproached them in various ways, he instructed the monks, 'One should not report from afar! From now on, this precept should be stated as follows:' 'If a bhikkhu (monk) accepts an invitation from another person and goes to other people's houses before or after a meal, without informing a nearby bhikkhu beforehand, it is a Pācittiya (an offense entailing expiation).' The monks thought, 'Should one also inform when making robes?' Therefore, they reported this matter to the Buddha. The Buddha, on account of this matter, assembled the community of monks and instructed the monks, 'One need not inform when making robes. From now on, this precept should be stated as follows:' 'If a bhikkhu accepts an invitation from another person and goes to other people's houses before or after a meal, without informing a nearby bhikkhu beforehand, unless there is a reason, it is a Pācittiya. The reason is when making robes, this is called a reason.' If one reports that one is going to the east house, but goes to the west house, this is not considered reporting. If one goes to various houses without reporting, stepping one foot inside the door, it is a Dukkata (an offense of wrong-doing); stepping both feet inside the door, it is a Pācittiya. The same applies to bhikkhunīs (nuns). Siksamana (a female novice undergoing training), Sramanera (a male novice), Sramaneri (a female novice), it is a Dukkata. If one reports that one is going to one house, and then goes to other houses because of this, there is no offense; if there is no bhikkhu to report to, there is also no offense (end of the eighty-second precept). The Buddha was traveling in the country of Kosala, accompanied by twelve hundred and fifty great bhikkhus. Some bhikkhus stayed in dwellings, some under trees, and some in open spaces. At that time, the group-of-six bhikkhus (a group of misbehaving monks), having dressed in the morning and taking their bowls, discussed worldly matters with laypeople in the streets until dusk. People saw them and criticized them, saying, 'This is not a place for renunciants to talk, why don't they stay in Arañña (a secluded place), guarding their senses?' Some said, 'These people do not like the Dharma, do not respect the precepts, and forget the time when they find a place to chat!' The elder bhikkhus heard this, reproached them in various ways, and reported the matter to the Buddha. The Buddha, on account of this matter, assembled the community of monks and asked the group-of-six bhikkhus, 'Did you really do such a thing?' They replied, 'Indeed, Venerable Sir!'

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尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，非時入聚落，波逸提。」

有諸比丘有緣事，須非時入聚落，而不敢入。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽有緣事，非時入聚落。從今是戒應如是說：

「若比丘，非時入聚落，不近白善比丘，除因緣，波逸提。因緣者：難時，是名因緣。」

沙彌，突吉羅。

若行路經聚落，若暮須往宿，若八難起，皆不犯(八十三竟)。

佛在王舍城。爾時去城不遠有一神樹，眾人奉事，至節會時七日乃止，四種兜羅貯薦棄之而去。諸比丘於後收取，以貯繩床、木床及作枕褥。諸白衣見，譏呵言：「此物臭穢，好生諸蟲，云何比丘坐臥其上？無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，以兜羅貯坐臥具，波逸提。」

兜羅者：柳華、白楊華、蒲梨華、睒婆華。

若發心及方便欲貯，皆突吉羅；作成，波逸提。

若不壞，若坐，坐坐波逸提；若臥，臥臥波逸提。

若他與，受，波逸提。

【現代漢語翻譯】 現代漢語譯本： 『尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，在非規定的時間進入村落，犯波逸提罪。』（波逸提：一種輕罪） 有些比丘因為有事情，需要在非規定的時間進入村落，但是不敢進入。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴眾比丘：『現在允許因為有事情，在非規定的時間進入村落。從今以後這條戒律應當這樣說：』 『如果比丘，在非規定的時間進入村落，沒有告知德高望重的比丘，除非有因緣，犯波逸提罪。因緣指的是：危難的時候，這稱為因緣。』 沙彌（佛教術語，指出家未滿20歲的男子），犯突吉羅罪。（突吉羅：一種輕微的罪） 如果在行路途中經過村落，如果天黑了需要前往住宿，如果發生八難（八難：指沒有機會聽聞佛法的八種障礙），都不算違犯戒律。（第八十三條戒律結束） 佛陀在王舍城（Rājagṛha）。當時距離城池不遠的地方有一棵神樹，眾人供奉它，直到節日集會時持續七天才停止，四種兜羅（一種柔軟的纖維）被儲存並丟棄在那裡。眾比丘之後收取這些兜羅，用來填充繩床、木床以及製作枕頭和褥墊。一些在家居士看到后，嘲諷批評說：『這些東西又臟又臭，容易滋生各種蟲子，為什麼比丘要坐在或躺在上面？沒有沙門（佛教出家人的通稱）的修行，破壞沙門的規矩！』一些年長的比丘聽到后，種種呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘，用兜羅填充坐臥用具，犯波逸提罪。』 兜羅指的是：柳絮、白楊絮、蒲梨華、睒婆華。 如果發起念頭並且開始準備填充，都犯突吉羅罪；如果製作完成，犯波逸提罪。 如果沒有損壞，如果坐上去，每次坐都犯波逸提罪；如果躺上去，每次躺都犯波逸提罪。 如果是別人給的，接受了，犯波逸提罪。

【English Translation】 English version: 『Venerable One!』 After the Buddha had rebuked them in various ways, he addressed the Bhikkhus (monks): 『Now I am establishing a precept for the Bhikkhus. From now on, this precept should be recited as follows:』 『If a Bhikkhu (monk) enters a village at an improper time, it is a Pācittiya (an offense entailing confession).』 Some Bhikkhus had business that required them to enter a village at an improper time, but they dared not enter. They reported this to the Buddha. The Buddha, on account of this matter, convened the Sangha (monastic community) of Bhikkhus and addressed them: 『Now I allow entering a village at an improper time if there is a reason. From now on, this precept should be recited as follows:』 『If a Bhikkhu enters a village at an improper time without informing a respected Bhikkhu, except for a valid reason, it is a Pācittiya. A valid reason refers to: times of distress; this is called a valid reason.』 A Sāmaṇera (novice monk), commits a Dukkaṭa (wrongdoing). If one is traveling and passes through a village, if it is necessary to find lodging at dusk, or if the Eight Difficulties (a condition in which one cannot practice the Dharma) arise, there is no offense. (End of the eighty-third rule). The Buddha was in Rājagṛha (city in ancient India). At that time, not far from the city, there was a sacred tree that people venerated. The veneration lasted for seven days during festivals, and four kinds of Tūla (a kind of soft fiber) were stored and then discarded there. The Bhikkhus later collected this Tūla to stuff rope beds, wooden beds, and to make pillows and mattresses. Some laypeople saw this and criticized, saying: 『These things are smelly and attract insects. How can Bhikkhus sit or lie on them? There is no practice of a Śrāmaṇa (wandering ascetics), destroying the practice of a Śrāmaṇa!』 Some elder Bhikkhus heard this, rebuked them in various ways, and reported this to the Buddha. The Buddha, on account of this matter, convened the Sangha of Bhikkhus and asked them: 『Is this really what you did?』 They replied: 『It is so, Venerable One!』 After the Buddha had rebuked them in various ways, he addressed the Bhikkhus: 『Now I am establishing a precept for the Bhikkhus. From now on, this precept should be recited as follows:』 『If a Bhikkhu uses Tūla to stuff sitting or sleeping equipment, it is a Pācittiya.』 Tūla refers to: willow cotton, poplar cotton, Pūri cotton, Śālmali cotton. If one intends to stuff and begins the preparation, it is a Dukkaṭa; if it is completed, it is a Pācittiya. If it is not damaged, if one sits, each sitting is a Pācittiya; if one lies down, each lying down is a Pācittiya. If it is given by another, accepting it is a Pācittiya.

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要先棄，然後得悔過；若不爾，罪益深。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(八十四竟)。

佛在舍衛城。爾時諸比丘畜高床，老病比丘上下床時，墮地破傷或露形體。諸白衣見，譏呵言：「此諸沙門，如王、如貴人，奢豪無儉。」

時波斯匿王以所坐臥床，與跋難陀。跋難陀得已，于房內敷。世尊常法，五日一按行諸房。跋難陀白佛言：「看我住床！」佛呵責言：「汝愚癡人！如何安生死窟宅，無求出意？汝不應自畜高床，敷錦繡褥，犯者突吉羅！」即以是事集比丘僧，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，自作坐臥繩床、木床，足應高修伽陀八指，除入髀；若過，波逸提。」

若自作床、若使人作，若高皆應截，罪應悔過。若得高床施，受時應作是念：「此床不如法，我當更截。」若不作是念受，波逸提；亦應先截，然後悔過。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅(八十五竟)。

佛在王舍城。爾時諸比丘用骨牙角作針筒，便諸處求，若糞掃中拾用作之。諸居士見，譏呵言：「此諸沙門如狗、如鳥、如牙角師，不凈可惡！」

復有諸比丘至屠殺處，見欲殺時，豫從乞之。諸屠殺者，皆譏呵言

【現代漢語翻譯】 現代漢語譯本 要先捨棄（惡行），然後才能懺悔（罪過）；如果不這樣，罪過會更加深重。

比丘尼也是如此。式叉摩那（正學女）、沙彌（沙彌男）、沙彌尼（沙彌女），犯突吉羅（輕罪）。（第八十四條戒律結束）

佛陀在舍衛城。當時，一些比丘使用高床，年老生病的比丘上下床時，跌落地上受傷或暴露身體。一些在家居士看見了，譏諷說：『這些沙門，像國王、像貴人一樣，奢侈豪華，沒有節儉。』

當時，波斯匿王將自己坐臥的床，送給了跋難陀（比丘名）。跋難陀得到后，在房間里鋪設。世尊（佛陀）的常例，是每五天巡視一次各個房間。跋難陀對佛陀說：『看看我住的床！』佛陀呵斥說：『你這個愚癡的人！怎麼能安住在生死輪迴的窟宅中，沒有尋求出離的心意？你不應該自己使用高床，鋪設錦繡褥子，違犯者犯突吉羅（輕罪）！』於是因為這件事召集比丘僧眾，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，自己製作坐臥的繩床、木床，床腳的高度應該按照善逝（佛陀）的標準，高八指（約20釐米），除去床的橫木（入髀）；如果超過這個高度，犯波逸提（墮罪）。』

如果自己製作床、或者指使別人製作，如果高度超過標準，都應該截短，犯戒的應該懺悔。如果得到別人佈施的高床，接受時應該這樣想：『這張床不如法，我應當再截短。』如果不這樣想就接受，犯波逸提（墮罪）；也應該先截短，然後懺悔。

比丘尼也是如此。式叉摩那（正學女）、沙彌（沙彌男）、沙彌尼（沙彌女），犯突吉羅（輕罪）。（第八十五條戒律結束）

佛陀在王舍城。當時，一些比丘用骨頭、牙齒、角製作針筒，到處尋找材料，甚至在糞堆里撿拾來製作。一些居士看見了，譏諷說：『這些沙門像狗、像鳥、像牙角工匠一樣，不乾淨，令人厭惡！』

又有比丘到屠宰場，看見（動物）將要被宰殺時，預先向屠宰者乞討（骨、牙、角）。屠宰者都譏諷說：

【English Translation】 English version One must first abandon (evil deeds) and then be able to repent (sins); if not, the sins will become even deeper.

The same applies to Bhikkhunis (female monks). Siksamana (female novice), Sramanera (male novice), Sramaneri (female novice), commit Dukkata (minor offense). (End of the eighty-fourth precept).

The Buddha was in Sravasti (ancient Indian city). At that time, some Bhikkhus (monks) used high beds. When elderly and sick Bhikkhus got on and off the beds, they fell to the ground, got injured, or exposed their bodies. Some laypeople saw this and ridiculed them, saying, 'These Sramanas (ascetics) are like kings and nobles, extravagant and without frugality.'

At that time, King Pasenadi (king of Kosala) gave his sitting and sleeping bed to Baddhanta (name of a monk). After Baddhanta received it, he set it up in his room. It was the usual practice of the World Honored One (Buddha) to inspect the rooms every five days. Baddhanta said to the Buddha, 'Look at the bed I am staying on!' The Buddha rebuked him, saying, 'You foolish person! How can you dwell in the cave of birth and death without seeking to escape? You should not use a high bed and spread embroidered quilts. Those who violate this commit Dukkata (minor offense)!' Therefore, he gathered the Bhikkhu Sangha (monk community) because of this matter and told the Bhikkhus, 'Now I am establishing precepts for the Bhikkhus. From now on, this precept should be stated as follows:'

'If a Bhikkhu makes a rope bed or a wooden bed for sitting or sleeping, the legs should be eight Sugata (Buddha's) finger-widths (approximately 20 centimeters) high, excluding the crossbeam (that goes into the thigh); if it exceeds this height, it is a Pacittiya (expiation offense).'

If one makes the bed oneself or has someone else make it, if the height exceeds the standard, it should be shortened, and the offense should be repented. If one receives a high bed as a gift, one should think when accepting it, 'This bed is not in accordance with the Dharma (teachings), I should shorten it.' If one does not think this way when accepting it, it is a Pacittiya (expiation offense); one should also shorten it first and then repent.

The same applies to Bhikkhunis (female monks). Siksamana (female novice), Sramanera (male novice), Sramaneri (female novice), commit Dukkata (minor offense). (End of the eighty-fifth precept).

The Buddha was in Rajagriha (ancient Indian city). At that time, some Bhikkhus used bone, teeth, and horns to make needle cases, searching for materials everywhere, even picking them up from dung heaps to make them. Some laypeople saw this and ridiculed them, saying, 'These Sramanas (ascetics) are like dogs, birds, and ivory craftsmen, unclean and disgusting!'

Furthermore, some Bhikkhus went to slaughterhouses and, seeing that (animals) were about to be slaughtered, preemptively begged the butchers for (bones, teeth, and horns). The butchers all ridiculed them, saying,

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：「觀此沙門，唯欲多殺，見殺便喜！晝夜常說慈愍，護念眾生；而今無有仁惻之心！」

時有牙角師，信樂佛法，常供給諸比丘，或自出牙角為作，或索牙角而為作之，以是致弊；餘人不得復有所作。家人自相謂言：「若常為沙門作奴，我等便應各分生活！」鄰人語言：「汝信敬沙門方當窮困！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，用骨牙角作針筒，波逸提。」

若比丘，發心及方便欲作，突吉羅；成已，波逸提。亦應先壞，然後悔過。

作灌鼻筒，不犯。余如床中說(八十六竟)。

佛在舍衛城。爾時諸比丘不敷坐具坐僧床褥，垢膩污之。復有一比丘失於大便，謂是風出，既覺洗浣，于房前曬。世尊問阿難：「此是誰褥！」即具以答。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應不敷坐具，坐僧床褥，犯者突吉羅！今聽諸比丘，護身、護衣、護僧床褥故，畜坐具。」

諸比丘作是念：「佛已聽我等作坐具。」便廣大作，垂地污泥。諸居士見，問諸比丘：「

【現代漢語翻譯】 現代漢語譯本： 『看看這個沙門（出家人），只想著多殺生，見到殺戮就高興！白天黑夜常常說慈悲憐憫，護念眾生；而現在卻沒有仁慈憐憫的心！』

當時有一位牙角師（以牙齒和角為材料的工匠），信奉並喜愛佛法，常常供給各位比丘（出家男子），或者自己拿出牙角為他們製作，或者索要牙角來為他們製作，因此導致生活困窘；其他人無法再得到牙角來製作東西。家人互相說道：『如果總是為沙門做奴隸，我們便應該各自謀生！』鄰居們說：『你們信奉尊敬沙門，恐怕要窮困潦倒了！』各位長老比丘聽到這些話，用各種方式呵斥他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用各種方式呵斥之後，告訴各位比丘：『現在為各位比丘制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘，用骨頭、牙齒或角製作針筒，犯波逸提（一種罪名）。』

如果比丘，發起念頭並且採取行動想要製作，犯突吉羅（一種輕罪）；製作完成，犯波逸提。也應該先毀壞它，然後懺悔過錯。

製作灌鼻筒，不犯戒。其餘的如同床的戒律中所說。

佛陀在舍衛城。當時各位比丘不鋪坐具就坐在僧眾的床褥上，把床褥弄髒。又有一位比丘不小心拉在了床褥上，以為是放屁，發現后就洗乾淨，在房前晾曬。世尊問阿難（佛陀的弟子）:『這是誰的床褥！』阿難就詳細地回答了。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用各種方式呵斥之後，告訴各位比丘：『不應該不鋪坐具，就坐在僧眾的床褥上，違犯者犯突吉羅！現在允許各位比丘，爲了保護身體、保護衣服、保護僧眾的床褥，可以使用坐具。』

各位比丘這樣想：『佛陀已經允許我們製作坐具。』於是就製作得很大，垂到地上沾染污泥。各位居士（在家信徒）看見了，問各位比丘：

【English Translation】 English version: 'Look at this Shramana (ascetic), he only desires to kill more, and rejoices when he sees killing! Day and night he constantly speaks of compassion and caring for sentient beings; but now he has no heart of benevolence and pity!'

At that time, there was a craftsman of teeth and horns, who believed in and loved the Buddha's teachings, and often provided for the Bhikshus (ordained monks), either making things for them himself with teeth and horns, or asking for teeth and horns to make things for them, which led to financial difficulties; others could no longer obtain teeth and horns to make things. His family members said to each other: 'If we are always slaves to the Shramanas, we should each seek our own livelihood!' The neighbors said: 'You believe in and respect the Shramanas, I'm afraid you will become impoverished!' The elder Bhikshus heard these words, and scolded them in various ways, and reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (monastic community) because of this matter, and asked the Bhikshus: 'Is this really what you did?' They replied: 'Indeed, World Honored One!' After the Buddha scolded them in various ways, he told the Bhikshus: 'Now I am establishing precepts for the Bhikshus, from now on this precept should be said like this:'

'If a Bhikshu makes a needle case from bone, teeth, or horn, he commits a Payattika (an offense requiring confession).'

If a Bhikshu has the intention and takes action to make it, he commits a Dukkata (a minor offense); once it is completed, he commits a Payattika. He should also destroy it first, and then repent of his transgression.

Making a nasal irrigation tube is not an offense. The rest is as described in the precepts regarding beds.

The Buddha was in Shravasti. At that time, the Bhikshus did not spread out sitting cloths before sitting on the Sangha's (community's) bedding, soiling it. Furthermore, one Bhikshu accidentally defecated on the bedding, thinking it was just passing gas, and after realizing what happened, he washed it and hung it to dry in front of his room. The World Honored One asked Ananda (the Buddha's attendant): 'Whose bedding is this!' Ananda then answered in detail. The Buddha gathered the Bhikshu Sangha because of this matter, and asked the Bhikshus: 'Is this really what you did?' They replied: 'Indeed, World Honored One!' After the Buddha scolded them in various ways, he told the Bhikshus: 'You should not sit on the Sangha's bedding without spreading out a sitting cloth, whoever violates this commits a Dukkata! Now I allow the Bhikshus to use sitting cloths for the sake of protecting their bodies, protecting their clothes, and protecting the Sangha's bedding.'

The Bhikshus thought: 'The Buddha has already allowed us to make sitting cloths.' So they made them very large, hanging down to the ground and getting soiled with mud. The lay followers saw this and asked the Bhikshus:

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此是何衣垂地？」答言：「是我等坐具。」便譏呵言：「大德！何不稱身作之？雖復出家，財豈應不惜？釋子常說，少欲知足，而今如此！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作尼師檀，應如量作：長二修伽陀磔手，廣一磔手半；若過，波逸提。」

長老優陀夷身大，坐具小，不足容膝，于佛按行房時，牽挽坐具，如牽皮法。佛問：「何故作此？」答言：「世尊！我身大，而坐具小，作此牽挽，欲令廣長。」佛呵責言：「汝愚癡人，猶不離戲笑！今聽更益頭磔一手。」即以是事集比丘僧，告諸比丘：「從今是戒應如是說：

「若比丘，作尼師檀，應如量作：長二修伽陀磔手，廣一磔手半；若續，方一磔手。若過，波逸提。」

續方一磔手者：截作三分續長頭；餘一分帖四角，不帖則已。

除比丘尼、式叉摩那、沙彌尼，余如床中說(八十七竟)。

佛在舍衛城。爾時毗羅荼比丘體生癰瘡，膿血流溢；衣服著瘡，脫時剝痛。佛行房見，問彼比丘：「汝病小差，苦可忍不？」答言：「病不差，苦不可忍

【現代漢語翻譯】 現代漢語譯本： 『這是什麼垂到地上的東西？』回答說：『這是我們的坐具（nishidana，坐墊）。』他們便譏諷呵斥道：『大德（bhadanta，對出家人的尊稱）！為什麼不做得合身一點？即使出了家，難道就不應該珍惜財物嗎？釋迦牟尼的弟子常說，少欲知足，而今卻如此！沒有沙門（sramana，出家修行者）的行持，破壞沙門（sramana，出家修行者）的法規！』諸位長老比丘（bhiksu，出家男眾）聽了，紛紛呵責，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問各位比丘（bhiksu，出家男眾）說：『你們真的這樣做了嗎？』回答說：『確實如此，世尊（bhagavan，佛陀的尊稱）！』佛陀種種呵責之後，告訴各位比丘（bhiksu，出家男眾）說：『現在為各位比丘（bhiksu，出家男眾）制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘（bhiksu，出家男眾）製作尼師檀（nishidana，坐墊），應當按照規定的尺寸製作：長二修伽陀磔手（Sugata vidasti，佛陀規定的長度單位），寬一磔手半；如果超過這個尺寸，犯波逸提（pacittiya，一種罪名）。』 長老優陀夷（Udayin，人名）身材高大，坐具（nishidana，坐墊）太小，不足以容納膝蓋，在佛陀巡視僧房時，拉扯坐具（nishidana，坐墊），像拉扯皮革一樣。佛陀問：『為什麼這樣做？』回答說：『世尊（bhagavan，佛陀的尊稱）！我身材高大，而坐具（nishidana，坐墊）太小，這樣做拉扯，想要讓它更寬更長。』佛陀呵責說：『你這愚癡的人，仍然不離戲笑！現在允許再增加一個磔手（vidasti，長度單位）的長度。』於是因此事召集比丘僧團，告訴各位比丘（bhiksu，出家男眾）說：『從今以後這條戒律應當這樣說：』 『如果比丘（bhiksu，出家男眾）製作尼師檀（nishidana，坐墊），應當按照規定的尺寸製作：長二修伽陀磔手（Sugata vidasti，佛陀規定的長度單位），寬一磔手半；如果續接，續接的邊長為一磔手（vidasti，長度單位）。如果超過這個尺寸，犯波逸提（pacittiya，一種罪名）。』 續接的邊長為一磔手（vidasti，長度單位）是指：擷取後分成三份，續接在長邊的頭部；剩餘一份貼在四個角上，不貼也可以。 除了比丘尼（bhiksuni，出家女眾）、式叉摩那（siksamana，預備出家的女子）、沙彌尼（sramaneri，未成年出家女眾），其餘的規定如同床的規定一樣（第八十七條結束）。 佛陀在舍衛城（Sravasti，古印度城市）。當時，毗羅荼（Vilata，人名）比丘（bhiksu，出家男眾）身上生了癰瘡，膿血流溢；衣服粘在瘡上，脫下時疼痛難忍。佛陀巡視僧房時看到，問那位比丘（bhiksu，出家男眾）：『你的病稍微好些了嗎，痛苦可以忍受嗎？』回答說：『病沒有好轉，痛苦難以忍受。』

【English Translation】 English version: 『What is this hanging down to the ground?』 They replied, 『These are our sitting cloths (nishidana).』 Then they mocked and scolded, saying, 『Venerable ones (bhadanta)! Why not make them to fit your bodies? Even if you have left home, should you not cherish possessions? The disciples of Shakyamuni often say, 'Contentment with little desire,' but now you are like this! You have no conduct of a sramana (sramana, wandering ascetic), and you violate the rules of a sramana (sramana, wandering ascetic)!』 When the elder bhikshus (bhiksu, Buddhist monk) heard this, they variously rebuked them and reported the matter to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikshus (bhiksu, Buddhist monk) and asked the bhikshus (bhiksu, Buddhist monk), 『Is this really so?』 They replied, 『It is so, World-Honored One (bhagavan, a title for the Buddha)!』 After the Buddha had variously rebuked them, he told the bhikshus (bhiksu, Buddhist monk), 『Now I will establish a precept for the bhikshus (bhiksu, Buddhist monk). From now on, this precept should be recited as follows:』 『If a bhikshu (bhiksu, Buddhist monk) makes a nishidana (nishidana, sitting cloth), he should make it according to the prescribed size: two Sugata vidastis (Sugata vidasti, a unit of length defined by the Buddha) in length and one and a half vidastis in width; if it exceeds this size, it is a pacittiya (pacittiya, an offense).』 The elder Udayin (Udayin, a proper noun) was tall, and his sitting cloth (nishidana) was small, not enough to cover his knees. When the Buddha was inspecting the rooms, he pulled and tugged at his sitting cloth (nishidana) as if pulling leather. The Buddha asked, 『Why are you doing this?』 He replied, 『World-Honored One (bhagavan, a title for the Buddha)! I am tall, and my sitting cloth (nishidana) is small. I am pulling and tugging at it to make it wider and longer.』 The Buddha rebuked him, saying, 『You foolish person, you still cannot leave behind joking and laughter! Now I allow you to add one more vidasti (vidasti, a unit of length) to the head.』 Then, because of this matter, he assembled the Sangha of bhikshus (bhiksu, Buddhist monk) and told the bhikshus (bhiksu, Buddhist monk), 『From now on, this precept should be recited as follows:』 『If a bhikshu (bhiksu, Buddhist monk) makes a nishidana (nishidana, sitting cloth), he should make it according to the prescribed size: two Sugata vidastis (Sugata vidasti, a unit of length defined by the Buddha) in length and one and a half vidastis in width; if it is patched, the patched side should be one vidasti (vidasti, a unit of length). If it exceeds this size, it is a pacittiya (pacittiya, an offense).』 The patched side being one vidasti (vidasti, a unit of length) means: cut it into three parts and patch them onto the head of the long side; the remaining part is attached to the four corners; if it is not attached, that is fine. Except for bhikshunis (bhiksuni, Buddhist nun), sikshamanas (siksamana, a female novice undergoing training), and sramaneris (sramaneri, a young female novice), the remaining rules are the same as those for beds (end of the eighty-seventh rule). The Buddha was in Sravasti (Sravasti, an ancient Indian city). At that time, the bhikshu (bhiksu, Buddhist monk) Vilata (Vilata, a proper noun) had boils on his body, and pus and blood were flowing out; his clothes stuck to the sores, and it was painfully difficult to take them off. When the Buddha was inspecting the rooms, he saw him and asked the bhikshu (bhiksu, Buddhist monk), 『Is your illness getting any better, and is the pain bearable?』 He replied, 『The illness is not getting better, and the pain is unbearable.』

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！衣服著瘡，脫輒剝痛。」佛以是事集比丘僧，告諸比丘：「今聽諸比丘，護身、護衣、護僧坐褥故，畜覆瘡衣，用細滑物作。」諸比丘作是念：「佛聽我等作覆瘡衣。」便大作，通裹頭足，曳地污泥。諸居士見，種種譏訶，如尼師檀中說。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作覆瘡衣，應如量作：長四修伽陀磔手，廣二磔手。若過，波逸提。」

覆瘡衣，病瘡時著；瘡差，應凈施。余如坐具中說(八十八竟)。

佛在舍衛城。爾時佛聽毗舍佉母施僧雨浴衣，諸比丘便廣大作，諸居士譏呵，乃至諸比丘以是白佛，皆如上說。告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作雨浴衣，應如量作：長五修伽陀磔手，廣二磔手半。若過，波逸提。」余如覆瘡衣中說(八十九竟)。

佛在舍衛城。時諸比丘作修伽陀衣已量衣，若過。居士譏呵，乃至諸比丘以是白佛，皆如上說。告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，作修伽陀衣已量衣，若過，波逸提。修伽陀衣已量者：長九修伽陀磔手，

【現代漢語翻譯】 現代漢語譯本：當時有比丘生了瘡，衣服碰到瘡口，脫衣服時就會剝落瘡口，非常疼痛。佛陀因為這件事召集了比丘僧團，告訴比丘們：『現在允許比丘們，爲了保護身體、保護衣服、保護僧人的坐褥，可以製作覆蓋瘡口的衣服，用細滑的材料製作。』比丘們就想：『佛陀允許我們製作覆蓋瘡口的衣服。』於是就大量製作，甚至可以從頭到腳包裹起來，拖在地上沾染污泥。一些在家居士看到后，各種譏諷呵責，就像《尼師檀》中說的那樣。一些年長的比丘聽到后，也各種呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問比丘們：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀各種呵責之後，告訴比丘們：『現在為比丘們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，製作覆蓋瘡口的衣服，應該按照規定的尺寸製作：長四修伽陀磔手（Sugata vidasti，佛陀規定的度量單位），寬二磔手。如果超過這個尺寸，犯波逸提（Pācittiya，一種罪名）。』 覆蓋瘡口的衣服，只在生瘡的時候穿；瘡好了，應該乾淨地施捨給別人。其餘的規定就像坐具中說的那樣（第八十八條戒律結束）。 佛陀在舍衛城（Śrāvastī）。當時佛陀允許毗舍佉母（Viśākhā-mātā）供養僧團雨浴衣，比丘們就大量製作，一些在家居士譏諷呵責，乃至比丘們將此事稟告佛陀，都像上面說的那樣。佛陀告訴比丘們：『現在為比丘們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，製作雨浴衣，應該按照規定的尺寸製作：長五修伽陀磔手，寬二磔手半。如果超過這個尺寸，犯波逸提。』其餘的規定就像覆蓋瘡口的衣服中說的那樣（第八十九條戒律結束）。 佛陀在舍衛城。當時比丘們製作修伽陀衣（Sugata garment）后測量衣服，如果超過尺寸。一些在家居士譏諷呵責，乃至比丘們將此事稟告佛陀，都像上面說的那樣。佛陀告訴比丘們：『現在為比丘們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘，製作修伽陀衣后測量衣服，如果超過尺寸，犯波逸提。修伽陀衣的尺寸規定是：長九修伽陀磔手，

【English Translation】 English version: At that time, a certain Bhikkhu had sores, and when his robe touched the sores, taking it off would peel the sores, causing great pain. The Buddha, because of this matter, assembled the Bhikkhu Sangha and told the Bhikkhus: 'Now I allow the Bhikkhus, for the sake of protecting the body, protecting the robe, and protecting the Sangha's sitting cloth, to keep a robe to cover the sores, made of fine, smooth material.' The Bhikkhus then thought: 'The Buddha allows us to make robes to cover sores.' So they made them in large quantities, even to the point of covering themselves from head to toe, dragging on the ground and getting soiled with mud. Some laypeople, seeing this, ridiculed and criticized them in various ways, as described in the Niśīdanā. Some elder Bhikkhus, hearing this, also criticized them in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu Sangha and asked the Bhikkhus: 'Is it true that you have done this?' They replied: 'It is true, O Blessed One!' After various criticisms, the Buddha told the Bhikkhus: 'Now I establish a precept for the Bhikkhus; from now on, this precept should be recited as follows:' 'If a Bhikkhu makes a robe to cover sores, he should make it according to the prescribed size: four Sugata vidasti (a unit of measurement defined by the Buddha) in length and two vidasti in width. If he exceeds this size, it is a Pācittiya (an offense requiring expiation).' The robe to cover sores should only be worn when one has sores; when the sores have healed, it should be given away cleanly. The remaining rules are as described in the section on sitting cloths (end of the eighty-eighth precept). The Buddha was in Śrāvastī (Śrāvastī). At that time, the Buddha allowed Viśākhā-mātā (Viśākhā's mother) to offer rain-bathing robes to the Sangha. The Bhikkhus then made them in large quantities, and some laypeople ridiculed and criticized them, and the Bhikkhus reported the matter to the Buddha, all as described above. The Buddha told the Bhikkhus: 'Now I establish a precept for the Bhikkhus; from now on, this precept should be recited as follows:' 'If a Bhikkhu makes a rain-bathing robe, he should make it according to the prescribed size: five Sugata vidasti in length and two and a half vidasti in width. If he exceeds this size, it is a Pācittiya. The remaining rules are as described in the section on robes to cover sores (end of the eighty-ninth precept).' The Buddha was in Śrāvastī. At that time, the Bhikkhus, after making a Sugata garment (Sugata garment), measured the robe, and if it exceeded the size. Some laypeople ridiculed and criticized them, and the Bhikkhus reported the matter to the Buddha, all as described above. The Buddha told the Bhikkhus: 'Now I establish a precept for the Bhikkhus; from now on, this precept should be recited as follows:' 'If a Bhikkhu, after making a Sugata garment, measures the robe, and if it exceeds the size, it is a Pācittiya. The prescribed size for a Sugata garment is: nine Sugata vidasti in length,

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廣六磔手，是名修伽陀衣已量。」

難陀短佛四指，不知云何作衣？以是白佛，佛言：「聽難陀衣，短佛衣二指。」

復有諸比丘短小，不知云何作衣？以是白佛，佛言：「聽隨身長短作衣。」余如雨浴衣中說(九十竟)。

佛在王舍城。爾時難陀、跋難陀共作是議：「世尊已制回欲與僧物入己，犯尼薩耆波逸提。我等今當回以相與。」便各說諸檀越，更互得之。諸長老比丘聞，種種呵責，以事白佛。佛以是事集比丘僧，問難陀跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結戒，從今是戒應如是說：

「若比丘，知檀越欲與僧物，回與餘人，波逸提。」

余如回欲與僧物入己中說(九十一竟)。◎

五分律卷第九 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

◎第一分之六悔過法

佛在舍衛城。爾時和伽羅母優婆夷信樂佛法，常供養沙門，為人長雅。其後，以信出家，少欲知足，多致供養，乞食持歸，見一比丘問言：「何故行此？」答言：「乞食！」又問：「能受我此食不？」答言：「能！」即便與之。復入一家乞食，彼比

【現代漢語翻譯】 現代漢語譯本：

'廣六磔手，是名修伽陀衣已量。'意思是說，用六磔手（磔手：張開的手臂長度）的寬度作為修伽陀衣（僧侶的上衣）的標準尺寸。 難陀（Ananda，佛陀的堂弟，十大弟子之一）的身高比佛陀矮四指，不知道該如何製作僧衣。因此向佛陀請示，佛陀說：'允許難陀製作的僧衣，比佛陀的僧衣短二指。' 還有一些比丘身材矮小，不知道該如何製作僧衣。因此向佛陀請示，佛陀說：'允許他們根據自身的身材長短來製作僧衣。'其餘的規定如同雨浴衣（洗澡時穿的衣服）中所說。（九十竟） 佛陀住在王舍城（Rajagrha）。當時，難陀（Nanda）和跋難陀（Bhadra-nanda）共同商議：'世尊已經制定戒律，禁止將原本要供養僧團的物品轉為己用，違者犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。我們現在應當互相轉讓，以此來規避這條戒律。'於是他們各自列舉出施主的名字，然後互相交換，從而獲得供養。一些年長的比丘聽說了這件事，紛紛譴責他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，詢問難陀和跋難陀：'你們真的做了這樣的事嗎？'他們回答說：'確實如此，世尊！'佛陀嚴厲地斥責了他們，然後告訴眾比丘：'現在我為比丘們制定戒律，從今以後，這條戒律應當這樣宣說：' '如果比丘明知檀越（danapati，施主）想要供養僧團的物品，卻轉而給予其他人，則犯波逸提（Pacittiya，單墮罪）。' 其餘的規定如同將原本要供養僧團的物品轉為己用中所說。（九十一竟） 《五分律》卷第九 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律 《五分律》卷第十（彌沙塞） 宋 罽賓（Kashmir）三藏（Tripitaka）佛陀什（Buddhasiva）共竺道生（Zhu Daosheng）等譯 第一分之六 悔過法 佛陀住在舍衛城（Sravasti）。當時，和伽羅母（Vakkula's mother）優婆夷（Upasika，女居士）信奉佛法，經常供養沙門（Sramana，出家修行者），為人端莊優雅。後來，她因為信仰而出家，少欲知足，經常得到供養，乞食回來后，看到一位比丘，便問他：'你為何做這樣的事情？'比丘回答說：'乞食！'她又問：'你能接受我的這些食物嗎？'比丘回答說：'能！'她就將食物給了比丘。之後，她又到另一家乞食，那家...

【English Translation】 English version:

'A width of six vidasti (vidasti: the length of a hand span) is the standard measurement for a Samghati (monk's upper robe).' This means that the width of six vidasti should be used as the standard size for a Samghati. Ananda (Buddha's cousin, one of the ten great disciples) was four fingers shorter than the Buddha and did not know how to make a robe. Therefore, he asked the Buddha for instructions. The Buddha said, 'Ananda is allowed to make a robe that is two fingers shorter than the Buddha's robe.' There were also some monks who were short and did not know how to make a robe. Therefore, they asked the Buddha for instructions. The Buddha said, 'They are allowed to make robes according to their own height.' The remaining regulations are as described in the rain-bathing robe (robe worn during bathing). (End of the ninetieth) The Buddha was staying in Rajagrha (Royal City). At that time, Nanda and Bhadra-nanda (Good Nanda) discussed together: 'The World Honored One has already established a precept prohibiting the transfer of items intended for the Sangha (monastic community) for personal use, which is an offense of Nissaggiya Pacittiya (Expiation involving forfeiture). We should now transfer them to each other to circumvent this precept.' So they each listed the names of donors (danapati, giver), and then exchanged them to receive offerings. Some elder monks heard about this and condemned them, and reported the matter to the Buddha. The Buddha gathered the Sangha because of this matter and asked Nanda and Bhadra-nanda: 'Did you really do such a thing?' They replied: 'Indeed, World Honored One!' The Buddha severely rebuked them, and then told the monks: 'Now I am establishing a precept for the monks, from now on, this precept should be recited as follows:' 'If a monk, knowing that a donor (danapati) intends to give items to the Sangha, transfers them to another person, he commits a Pacittiya (Expiation).' The remaining regulations are as described in transferring items intended for the Sangha for personal use. (End of the ninety-first) Vinaya in Five Parts, Scroll 9 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya in Five Parts Vinaya in Five Parts, Scroll 10 (Mahisasaka) Translated by Tripitaka (Three Baskets) Buddhasiva (Awakened Lion) from Kashmir (Kasmira) of the Song Dynasty, together with Zhu Daosheng (Zhu Daosheng) and others Section 1, Chapter 6: Confession Method The Buddha was staying in Sravasti (City of Hearing). At that time, Upasika (female lay follower) Vakkula's mother (Vakkula's mother) believed in the Buddha's teachings and often made offerings to Sramanas (ascetics), and was a dignified and elegant person. Later, she renounced the world because of her faith, was content with little, often received offerings, and after begging for food, she saw a monk and asked him: 'Why are you doing this?' The monk replied: 'Begging for food!' She then asked: 'Can you accept this food from me?' The monk replied: 'Yes!' She then gave the food to the monk. After that, she went to another house to beg for food, and that house...

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丘語余比丘言：「和伽羅母比丘尼能得飲食，可從彼取！」諸比丘聞即便往就，彼比丘尼得食輒復與之，作是念：「我最後所得當持歸食！」既得持出，復逢一比丘如前問訊，又以與之，空缽而還。諸比丘食後集議言：「彼比丘尼幸能多得飲食，我等何煩余處求乞？但當日日共隨其後！」於是明旦入聚落中，而尋隨之。彼比丘尼得食輒與，空缽而歸。至第三日晨朝行乞時，有長者乘馬車行，彼比丘尼適欲避之，即便倒地。時波斯匿王有令：若於國內輕慢釋子沙門者，當重治之。彼長者即大惶怖，下車扶起，謝言：「我不相犯，何以忽爾？」答言：「實不見犯，我饑乏故！」又問：「乞食不得耶？」答言：「我所得食盡與比丘，故致此惡！」又言：「愿受我食！」默然許之。即以施與，還與比丘。長者下車人眾已多，皆譏呵言：「此比丘尼施雖無厭，受者應自知量！此輩常說少欲知足，而今貪取，茍困同道！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘，今為諸比丘結波羅提提舍尼法，從今是戒應如是說：

「若比丘，從比丘尼受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

【現代漢語翻譯】 現代漢語譯本 丘對其他比丘說：『和伽羅母（Kālaramātā）比丘尼能夠得到食物，我們可以從她那裡獲取！』比丘們聽了，就前往拜訪她。那位比丘尼得到食物后，總是分給他們，心想：『我最後得到的食物，就留著自己吃！』當她得到食物並拿著出來時，又遇到一位比丘，像之前一樣問候她，她又把食物給了那位比丘，自己空著缽回去了。比丘們飯後聚在一起議論說：『那位比丘尼很幸運，能夠得到很多食物，我們何必費力到其他地方乞討呢？只要每天跟在她後面就行了！』 於是第二天早上，他們進入村落，跟隨著那位比丘尼。那位比丘尼得到食物就分給他們，自己空著缽回去。到了第三天早上乞食時，有一位長者（wealthy man）乘坐馬車經過，那位比丘尼想要避讓，結果就倒在了地上。當時波斯匿王（Prasenajit）有命令：如果在國內輕慢釋迦牟尼的弟子沙門（Śrāmaṇa）的，要嚴懲。那位長者非常害怕，下車扶起比丘尼，道歉說：『我沒有冒犯您，您為什麼突然這樣？』比丘尼回答說：『我確實沒有被冒犯，我是因為飢餓才這樣的！』長者又問：『乞討食物沒有得到嗎？』比丘尼回答說：『我得到的食物都給了比丘，所以才導致這種狀況！』長者又說：『希望您接受我的食物！』比丘尼默許了。長者就把食物施捨給她，比丘尼又把食物給了比丘們。長者下車后，聚集的人越來越多，大家都譏諷責罵說：『這位比丘尼佈施雖然沒有厭倦，但接受的人應該自己知道分寸！這些人經常說要少欲知足，現在卻貪得無厭，竟然讓同道受困！』 各位長老比丘聽了，紛紛責備他們，並將此事稟告了佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』比丘們回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘，現在為各位比丘制定波羅提提舍尼法（pratideśanīya），從今以後，這條戒律應該這樣說： 『如果比丘從比丘尼那裡接受食物，這位比丘應該向各位比丘懺悔：『我犯了應受呵責的法，現在向各位大德懺悔！』這稱為悔過法。』

【English Translation】 English version A certain Bhikshu (monk) said to other Bhikshus (monks): 'The Bhikshuni (nun) Kālaramātā (Kālaramātā, name of a nun) is able to obtain food; we can obtain it from her!' The Bhikshus, having heard this, went to visit her. That Bhikshuni, having obtained food, would always give it to them, thinking: 'The last food I obtain, I will keep for myself to eat!' When she had obtained food and was carrying it out, she again encountered a Bhikshu, who greeted her as before, and she again gave the food to that Bhikshu, returning with an empty bowl. The Bhikshus, after their meal, gathered together and discussed, saying: 'That Bhikshuni is fortunate, being able to obtain much food; why should we bother begging elsewhere? We only need to follow behind her every day!' So the next morning, they entered the village, following that Bhikshuni. That Bhikshuni, having obtained food, would give it to them, returning with an empty bowl. On the third morning, while begging for food, a wealthy man (wealthy man) was traveling in a horse-drawn carriage. That Bhikshuni, wanting to avoid it, fell to the ground. At that time, King Prasenajit (Prasenajit, name of a king) had a decree: if anyone within the country disrespects the Śrāmaṇa (Śrāmaṇa, ascetic) disciples of Shakyamuni, they would be severely punished. That wealthy man was greatly frightened, got out of the carriage, helped the Bhikshuni up, and apologized, saying: 'I did not offend you; why did you suddenly do this?' The Bhikshuni replied: 'I was indeed not offended; I am like this because of hunger!' The wealthy man then asked: 'Did you not obtain food while begging?' The Bhikshuni replied: 'All the food I obtained, I gave to the Bhikshus, and that is why I am in this state!' The wealthy man then said: 'I hope you will accept my food!' The Bhikshuni silently agreed. The wealthy man then gave her food, and the Bhikshuni gave the food to the Bhikshus. After the wealthy man got out of the carriage, more and more people gathered, and everyone ridiculed and scolded, saying: 'Although this Bhikshuni's giving is without weariness, those who receive should know their limits! These people always say they desire little and are content, but now they are greedy and insatiable, even causing their fellow practitioners to suffer!' The elder Bhikshus, having heard this, all rebuked them and reported the matter to the Buddha. The Buddha, because of this matter, gathered the Bhikshu Sangha (community of monks) and asked the Bhikshus: 'Did you really do this?' The Bhikshus replied: 'Indeed, we did, World-Honored One!' After the Buddha had rebuked them in various ways, he told the Bhikshus that he would now establish the Pratideśanīya (pratideśanīya, requiring confession) rule for the Bhikshus. From now on, this precept should be recited as follows: 'If a Bhikshu receives food from a Bhikshuni, that Bhikshu should confess to the Bhikshus: 'I have committed an offense deserving of reproach; I now confess to the venerable ones!' This is called the rule of confession.'

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有諸比丘，親里比丘尼能得飲食，見諸比丘乞食艱難，語言：「莫自苦困，從我取之！」諸比丘言：「佛不聽我等從比丘尼受食。」諸比丘尼言：「唯親知應與、知應取。愿以白佛！」諸比丘以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘從親里比丘尼受食。從今是波羅提提舍尼法，應如是說：

「若比丘，從非親里比丘尼受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

又有諸病比丘牽病乞食，病輒增劇，諸比丘尼語言：「莫自苦困，從我受食！」病比丘言：「佛不聽我從非親里比丘尼受食。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽病比丘從非親里比丘尼受食。從今是波羅提提舍尼法，應如是說：

「若比丘，無病從非親里比丘尼受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

時諸比丘尼或於僧坊、或於自住處、或在諸家為諸比丘設前食后食，怛缽那及粥；又與作浴，施諸油酥。諸比丘不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「今聽受諸比丘尼施食，不得於街巷中受！從今是波羅提提舍尼法，應如是說：

「若比丘，無病，在街巷中，從非親里比丘尼自手受食。是比丘應向諸

【現代漢語翻譯】 現代漢語譯本： 有這樣一些比丘（bhikkhus，佛教僧侶），親屬比丘尼（bhikkhuni，佛教女僧侶）能夠得到食物，看到比丘們乞食艱難，就說：『不要自己苦苦奔波，從我這裡拿吧！』比丘們說：『佛陀不允許我們從比丘尼那裡接受食物。』比丘尼們說：『只有親屬才應該給予，也應該接受。希望稟告佛陀！』比丘們因此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴比丘們：『現在允許比丘們從親屬比丘尼那裡接受食物。從今以後這是波羅提提舍尼法（Patidesaniya，應懺悔法），應該這樣說：』 『如果比丘，從非親屬比丘尼那裡接受食物。這位比丘應該向諸位比丘懺悔：『我犯了應呵責之法，現在向諸位大德懺悔！』這稱為懺悔法。』 又有生病的比丘拖著病體乞食，病情就更加嚴重，比丘尼們說：『不要自己苦苦奔波，從我這裡接受食物吧！』生病的比丘說：『佛陀不允許我從非親屬比丘尼那裡接受食物。』因此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴比丘們：『現在允許生病的比丘從非親屬比丘尼那裡接受食物。從今以後這是波羅提提舍尼法，應該這樣說：』 『如果比丘，沒有生病卻從非親屬比丘尼那裡接受食物。這位比丘應該向諸位比丘懺悔：『我犯了應呵責之法，現在向諸位大德懺悔！』這稱為懺悔法。』 當時，一些比丘尼或者在僧坊（samgha，僧團的住所）、或者在自己的住所、或者在各家為比丘們準備前食后食，怛缽那（tarpana，飲料）以及粥；又為他們提供沐浴，施與油酥。比丘們不知道該怎麼辦？因此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴比丘們：『現在允許接受比丘尼們施捨的食物，但不得在街巷中接受！從今以後這是波羅提提舍尼法，應該這樣說：』 『如果比丘，沒有生病，在街巷中，從非親屬比丘尼手中親自接受食物。這位比丘應該向諸位

【English Translation】 English version: There were some bhikkhus (Buddhist monks) whose relatives were bhikkhunis (Buddhist nuns) who could obtain food. Seeing the bhikkhus having difficulty begging for food, they said, 'Don't trouble yourselves so much; take it from me!' The bhikkhus said, 'The Buddha does not allow us to receive food from bhikkhunis.' The bhikkhunis said, 'Only relatives should give and should receive. We wish to inform the Buddha!' The bhikkhus reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha (monastic community) because of this matter and told the bhikkhus, 'Now I allow bhikkhus to receive food from related bhikkhunis. From now on, this is a Patidesaniya (an offense requiring confession), and it should be stated as follows:' 'If a bhikkhu receives food from a non-relative bhikkhuni, that bhikkhu should confess to the bhikkhus: 'I have committed an offense requiring confession; now I confess to the venerable ones!' This is called the rule of confession.' Furthermore, there were sick bhikkhus who begged for food while ill, and their illness worsened. The bhikkhunis said, 'Don't trouble yourselves so much; receive food from me!' The sick bhikkhus said, 'The Buddha does not allow me to receive food from a non-relative bhikkhuni.' They reported this to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and told the bhikkhus, 'Now I allow sick bhikkhus to receive food from non-relative bhikkhunis. From now on, this is a Patidesaniya, and it should be stated as follows:' 'If a bhikkhu, being not ill, receives food from a non-relative bhikkhuni, that bhikkhu should confess to the bhikkhus: 'I have committed an offense requiring confession; now I confess to the venerable ones!' This is called the rule of confession.' At that time, some bhikkhunis, either in the samgha (monastery), or in their own dwellings, or in various homes, prepared forenoon and afternoon meals, tarpana (refreshing drinks), and porridge for the bhikkhus; they also provided bathing and offered ghee. The bhikkhus did not know what to do. They reported this to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and told the bhikkhus, 'Now I allow the acceptance of food offered by bhikkhunis, but it should not be accepted in the streets! From now on, this is a Patidesaniya, and it should be stated as follows:' 'If a bhikkhu, being not ill, receives food from a non-relative bhikkhuni's own hand in the streets, that bhikkhu should confess to the

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比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

若比丘，在聚落外，比丘尼在聚落內受食；若比丘在聚落內，比丘尼在聚落外受食；若比丘在空，比丘尼在地受食；若比丘在地，比丘尼在空受食，皆突吉羅。

沙彌，突吉羅(一竟)。

佛在王舍城。爾時有居士請二部僧食，六群比丘與六群比丘尼對坐，互教下食人，令相益，余善比丘不復得食。語主人言：「汝今請僧，何不益食？」答言：「今此比丘亂我意，不知誰應益？誰不應益？」主人便譏呵六群比丘言：「此等更相勸食，正似將婦共受人請！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結波羅提提舍尼法，從今是戒應如是說：

「若比丘，白衣家請食，是中有比丘尼作是語：『與是比丘飯，與是比丘羹。』諸比丘應語是比丘尼：『姊妹！小卻，待諸比丘食竟！』若比丘中乃至無一比丘語是比丘尼：『姊妹！小卻，待諸比丘食竟！』者，是諸比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

爾時有五百比丘在一長者家食，彼常所供養比丘尼來，諸比丘

【現代漢語翻譯】 現代漢語譯本：比丘懺悔說：『我犯了應受呵責的法，現在向各位大德懺悔！』這稱為懺悔法。」

如果比丘在村落外，比丘尼在村落內接受食物；如果比丘在村落內，比丘尼在村落外接受食物；如果比丘在空中，比丘尼在地上接受食物；如果比丘在地上，比丘尼在空中接受食物，都犯突吉羅（輕罪）。

沙彌，犯突吉羅（輕罪）。（結束）

佛陀在王舍城。當時有位居士邀請兩部僧團（比丘僧團和比丘尼僧團）用餐，六群比丘（指行為不端的比丘）與六群比丘尼相對而坐，互相教唆施主給特定的人新增食物，使得其他好的比丘無法得到足夠的食物。他們對主人說：『你今天請僧人，為什麼不增加食物？』主人回答說：『現在這些比丘擾亂我的心意，我不知道應該給誰加，不應該給誰加？』主人便譏諷呵責六群比丘說：『這些人互相勸食，真像帶著妻子一起接受別人的邀請！沒有沙門（出家人）的修行，破壞沙門的規矩！』各位長老比丘聽到后，種種呵責他們，並將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責他們之後，告訴各位比丘：『現在為各位比丘制定波羅提提舍尼法（一種懺悔罪），從今以後這條戒律應該這樣說：』

『如果有比丘，在白衣（在家信徒）家接受供養，其中有比丘尼說：『給這位比丘飯，給那位比丘羹。』各位比丘應該對比丘尼說：『姊妹！請稍微讓開，等各位比丘用完餐！』如果比丘中甚至沒有一位比丘對比丘尼說：『姊妹！請稍微讓開，等各位比丘用完餐！』的，這些比丘應該向各位比丘懺悔：『我犯了應受呵責的法，現在向各位大德懺悔！』這稱為懺悔法。』

當時有五百位比丘在一位長者家用餐，那位長者經常供養的比丘尼來了，各位比丘

【English Translation】 English version: A Bhikkhu's confession: 'I have fallen into a blameworthy offense, and now I confess to all the venerable ones!' This is called the method of confession.'

If a Bhikkhu is outside a village and a Bhikkhuni is inside a village receiving food; if a Bhikkhu is inside a village and a Bhikkhuni is outside a village receiving food; if a Bhikkhu is in the air and a Bhikkhuni is on the ground receiving food; if a Bhikkhu is on the ground and a Bhikkhuni is in the air receiving food, all commit a Dukkaṭa (minor offense).

A Sramanera (novice monk) commits a Dukkaṭa (minor offense). (End)

The Buddha was in Rājagṛha (王舍城). At that time, a householder invited the two Saṅghas (僧, Bhikkhu Saṅgha and Bhikkhuni Saṅgha) for a meal. The Group of Six Bhikkhus (六群比丘, referring to a group of monks with misconduct) sat opposite the Group of Six Bhikkhunis (六群比丘尼), instructing the food servers to add food to certain people, causing other good Bhikkhus to not receive enough food. They said to the host: 'You are inviting the Saṅgha today, why not add more food?' The host replied: 'Now these Bhikkhus are disturbing my mind, I don't know who should be given more and who should not.' The host then ridiculed and scolded the Group of Six Bhikkhus, saying: 'These people are urging each other to eat, just like bringing their wives to receive invitations together! They have no Śrāmaṇa (沙門, ascetic) conduct, and are breaking the Śrāmaṇa Dharma (沙門法, ascetic rules)!' The elder Bhikkhus heard this and scolded them in various ways, and reported this matter to the Buddha. The Buddha gathered the Bhikkhu Saṅgha because of this matter and asked the Group of Six Bhikkhus: 'Is this true?' They replied: 'It is true, O Blessed One!' After the Buddha scolded them in various ways, he told the Bhikkhus: 'Now I will establish the Pāṭidesanī Dharma (波羅提提舍尼法, a type of confessional offense) for the Bhikkhus. From now on, this precept should be recited as follows:'

'If a Bhikkhu is invited to eat at the home of a layperson (白衣), and there is a Bhikkhuni who says: 'Give rice to this Bhikkhu, give soup to that Bhikkhu.' The Bhikkhus should say to the Bhikkhuni: 'Sister! Please step aside a little, wait for the Bhikkhus to finish eating!' If there is not even one Bhikkhu among the Bhikkhus who says to the Bhikkhuni: 'Sister! Please step aside a little, wait for the Bhikkhus to finish eating!', then these Bhikkhus should confess to the Bhikkhus: 'I have fallen into a blameworthy offense, and now I confess to all the venerable ones!' This is called the method of confession.'

At that time, there were five hundred Bhikkhus eating at the home of a wealthy man (長者), and the Bhikkhuni whom he regularly supported came, and the Bhikkhus

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便齊聲言：「小卻！小卻！」彼比丘尼極大羞恥，即便還去。主人見已，問諸比丘：「此比丘尼有何相犯，齊聲驅遣？」或復有言：「此輩沙門恐比丘尼奪其食分，是故如是！同共出家，而相嫉妒，自不相善，況于餘人！」諸長老比丘聞，以是白佛。佛以是事集比丘僧，告諸比丘：「若比丘食時，比丘尼不隨欲瞋癡畏教益食，及默然住，犯波羅提提舍尼者，無有是處。從今是波羅提提舍尼法，應如是說：

「若比丘，白衣家請食，有比丘尼教益食人言：『與是比丘飯，與是比丘羹。』諸比丘應語是比丘尼：『姊妹！小卻，待諸比丘食竟。』若眾中乃至無一人語者，是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

若有比丘尼教益比丘食，第一上座應語；若不用上座語，第二上座次應語，如是轉下，乃至新受戒者。

若式叉摩那、沙彌尼教益比丘食，比丘不語：「小卻。」突吉羅。

若比丘教益比丘食，不平等而食者，突吉羅。

沙彌，突吉羅(二法竟)。

佛在拘舍彌國。爾時長者瞿師羅信樂佛法見法得果，常供養佛及比丘僧。彼於後時財物竭盡，中表親戚，送食與之。諸比丘猶到其家取滿缽去，其家內人不堪饑苦。鄰人見之，皆譏呵言：「施主雖

【現代漢語翻譯】 現代漢語譯本：於是他們一起大聲說：『走開！走開！』那位比丘尼感到非常羞愧，立刻離開了。主人看到后，問各位比丘：『這位比丘尼犯了什麼錯，你們要一起驅趕她？』有些人說：『這些沙門恐怕比丘尼搶奪他們的食物，所以才這樣！同樣是出家人，卻互相嫉妒，自己關係不好，更何況對待其他人！』各位長老比丘聽說了這件事，稟告了佛陀。佛陀因為這件事召集了比丘僧眾，告訴各位比丘：『如果比丘在吃飯時，比丘尼不是因為貪慾、嗔恚、恐懼而教導施食，或者保持沉默，那麼犯波羅提提舍尼罪是沒有道理的。從今以後，這個波羅提提舍尼法應該這樣說：』 『如果比丘在白衣（在家信徒）家接受供養，有比丘尼教導施食的人說：『給這位比丘飯，給那位比丘羹。』各位比丘應該對比丘尼說：『姊妹！走開，等各位比丘吃完飯。』如果僧眾中甚至沒有一個人說這句話，這位比丘應該向各位比丘懺悔：『我犯了應受呵責的法，現在向各位大德懺悔！』這叫做懺悔法。』 如果有比丘尼教導比丘施食，第一上座應該制止；如果第一上座不制止，第二上座應該依次制止，這樣輪流下去，直到新受戒的比丘。 如果式叉摩那（見習女）或沙彌尼教導比丘施食，比丘不說『走開』，犯突吉羅罪。 如果比丘教導比丘施食，分配不均，犯突吉羅罪。 沙彌，犯突吉羅罪（兩種情況結束）。 佛陀在拘舍彌國。當時，長者瞿師羅（Ghosila，人名）信奉佛法，見法得果，經常供養佛陀和比丘僧眾。後來，他的財物耗盡，親戚朋友送食物給他。各位比丘仍然到他家取滿缽的食物離開，他家中的人無法忍受飢餓。鄰居們看到這種情況，都譏諷他說：『施主雖然……』

【English Translation】 English version: Then they all said in unison: 'Go away! Go away!' That Bhikkhuni (female monastic) felt extremely ashamed and immediately left. The host, seeing this, asked the Bhikkhus (monks): 'What offense did this Bhikkhuni commit that you all drove her away?' Some said: 'These Shramanas (ascetics) are afraid that the Bhikkhuni will take their share of food, that's why they did this! They are fellow renunciants, yet they are jealous of each other. They don't treat each other well, let alone others!' The elder Bhikkhus heard this and reported it to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha (monastic community) and told the Bhikkhus: 'If a Bhikkhuni, while the Bhikkhus are eating, does not instruct about giving food out of greed, hatred, or fear, or remains silent, then there is no reason to commit a Pratidesaniya (an offense requiring confession). From now on, this Pratidesaniya rule should be stated as follows:' 'If a Bhikkhu is invited to eat at the house of a layman (lay devotee), and a Bhikkhuni instructs the person giving food, saying: 'Give rice to this Bhikkhu, give soup to that Bhikkhu,' the Bhikkhus should say to the Bhikkhuni: 'Sister! Go away, wait until the Bhikkhus have finished eating.' If not even one person in the Sangha says this, the Bhikkhu should confess to the Bhikkhus: 'I have committed a blameworthy act, and now I confess to the venerable ones!' This is called the confession rule.' If a Bhikkhuni instructs the Bhikkhus about giving food, the most senior Bhikkhu should stop her; if the most senior Bhikkhu does not stop her, the second most senior Bhikkhu should stop her in turn, and so on down to the newly ordained Bhikkhu. If a Siksamana (female novice) or a Samaneri (female monastic novice) instructs the Bhikkhus about giving food, and the Bhikkhu does not say 'Go away,' it is a Dukkata (wrongdoing) offense. If a Bhikkhu instructs a Bhikkhu about giving food, and the distribution is unequal, it is a Dukkata offense. A Samanera (male monastic novice), it is a Dukkata offense (the two cases are concluded). The Buddha was in Kausambi (an ancient city). At that time, the elder Ghosila (a personal name), believing in the Buddha's Dharma (teachings) and attaining the fruit of seeing the Dharma, often made offerings to the Buddha and the Bhikkhu Sangha. Later, his wealth was exhausted, and relatives and friends sent him food. The Bhikkhus still went to his house to take full bowls of food and leave, and the people in his house could not bear the hunger. The neighbors, seeing this situation, all ridiculed him, saying: 'The benefactor, although...'

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無厭，受者應知足！如何侵損他家，財物竭盡？我等以食分與之，猶復割奪！無慈愍心，茍欲快意！無沙門行，破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今聽諸比丘為瞿師羅長者，作學家白二羯磨，乃至不聽一比丘入其家。」

應一比丘唱言：「大德僧聽！此瞿師羅長者，諸比丘往到其家，取種種食滿缽而還，不留遺余，遂使其家財物竭盡。今作學家羯磨，乃至不聽一比丘復入其舍。若僧時到僧忍聽。白如是。」

「大德僧聽！此瞿師羅長者，諸比丘往到其家，取種種食滿缽而還，不留遺余，遂使其家財物竭盡。今作學家羯磨，乃至不聽一比丘復入其舍。誰諸長老忍，默然；不忍者，說。僧已與瞿師羅作學家羯磨竟；僧忍，默然故。是事如是持。」

時諸比丘便處處與余家作學家羯磨。以是白佛，佛言：「不聽處處與余家作學家羯磨！若婦是聖人，婿是凡夫；或婦是凡夫，婿是聖人，皆不應與作學家羯磨。若夫婦俱聖，無慳貪心，財物竭盡，然後乃與作學家羯磨。」

時諸比丘皆不敢復往瞿師羅家，彼家大小莫不思見。時瞿師羅到僧坊，白諸比丘言：「我歸三尊，不復更求諸餘

【現代漢語翻譯】 現代漢語譯本： 『無厭足啊，接受供養的人應該知足！怎麼能侵損別人家，導致別人家財物耗盡呢？我們已經分食物給他們了，你們還要去割取搶奪！沒有慈悲憐憫之心，只顧自己一時快意！沒有沙門的德行，破壞沙門的規法！』眾位長老比丘聽了，紛紛呵斥他們，並將此事稟告了佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『現在允許各位比丘為瞿師羅長者（Ghosila, 施主名）做『學家』白二羯磨（formal act of separation），乃至不允許任何一位比丘進入他家。』 一位比丘應該唱言：『大德僧眾請聽！這位瞿師羅長者，各位比丘前往他家，取走各種食物裝滿缽盂而歸，不留下任何剩餘，以致使他家財物耗盡。現在要做『學家』羯磨，乃至不允許任何一位比丘再次進入他家。如果僧眾認為時機已到，請僧眾容忍聽取。稟告完畢。』 『大德僧眾請聽！這位瞿師羅長者，各位比丘前往他家，取走各種食物裝滿缽盂而歸，不留下任何剩餘，以致使他家財物耗盡。現在要做『學家』羯磨，乃至不允許任何一位比丘再次進入他家。哪位長老能夠容忍，就保持沉默；不能容忍的，請說出來。僧眾已經與瞿師羅長者做了『學家』羯磨完畢；僧眾容忍，所以保持沉默。這件事就這樣執行。』 當時，各位比丘便到處與其他人家做『學家』羯磨。將此事稟告佛陀，佛陀說：『不允許到處與其他人家做『學家』羯磨！如果妻子是聖人，丈夫是凡夫；或者妻子是凡夫，丈夫是聖人，都不應該做『學家』羯磨。如果夫婦都是聖人，沒有慳吝貪婪之心，（即使）財物耗盡，然後才可以做『學家』羯磨。』 當時，各位比丘都不敢再去瞿師羅家，他家大小老少沒有不思念（比丘的）。當時，瞿師羅來到僧坊，稟告各位比丘說：『我皈依三寶（Buddha, Dharma, Sangha），不再尋求其他（外道）。』

【English Translation】 English version: 'Insatiable ones, recipients should know contentment! How can you encroach upon others' homes, exhausting their wealth? We already share food with them, yet you still seize and plunder! Without compassion, only seeking your own gratification! Without the conduct of a sramana (religious ascetic), violating the sramana's (religious ascetic) rules!' The elder bhikkhus (monks) heard this and variously rebuked them, and reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha (monastic community), and asked the bhikkhus: 'Is this really so?' They replied: 'It is so, Bhagavan (Blessed One)!' After the Buddha had variously rebuked them, he told the bhikkhus: 'Now I allow the bhikkhus to perform the gyeyya (formal act of separation) karma (formal act) in two recitations for the Ghosila (name of a householder) householder, and not even allow a single bhikkhu (monk) to enter his home.' One bhikkhu (monk) should announce: 'Venerable sangha (monastic community), listen! This Ghosila (name of a householder) householder, the bhikkhus (monks) went to his home, took various foods, filled their bowls, and returned, leaving nothing remaining, thus exhausting his family's wealth. Now we perform the gyeyya (formal act of separation) karma (formal act), and will not allow a single bhikkhu (monk) to enter his house again. If the sangha (monastic community) deems it the right time, may the sangha (monastic community) listen patiently. The announcement is made.' 'Venerable sangha (monastic community), listen! This Ghosila (name of a householder) householder, the bhikkhus (monks) went to his home, took various foods, filled their bowls, and returned, leaving nothing remaining, thus exhausting his family's wealth. Now we perform the gyeyya (formal act of separation) karma (formal act), and will not allow a single bhikkhu (monk) to enter his house again. Whoever among the elders can tolerate this, let him remain silent; whoever cannot tolerate it, let him speak. The sangha (monastic community) has already completed the gyeyya (formal act of separation) karma (formal act) with Ghosila (name of a householder); the sangha (monastic community) tolerates it, therefore remains silent. This matter is thus upheld.' At that time, the bhikkhus (monks) everywhere performed the gyeyya (formal act of separation) karma (formal act) with other families. They reported this matter to the Buddha, and the Buddha said: 'It is not allowed to perform the gyeyya (formal act of separation) karma (formal act) with other families everywhere! If the wife is a arya (noble person), and the husband is a common person; or the wife is a common person, and the husband is a arya (noble person), the gyeyya (formal act of separation) karma (formal act) should not be performed. If both husband and wife are arya (noble person), without stinginess or greed, (even if) their wealth is exhausted, then the gyeyya (formal act of separation) karma (formal act) may be performed.' At that time, the bhikkhus (monks) all dared not go to Ghosila's (name of a householder) home again, and everyone in his family, young and old, missed seeing (the bhikkhus). At that time, Ghosila (name of a householder) came to the sangha's (monastic community) monastery, and reported to the bhikkhus (monks), saying: 'I take refuge in the Triple Gem (Buddha, Dharma, Sangha), and will no longer seek other (external paths).'

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福田。愿諸大德來往我家！」諸比丘以是白佛，佛言：「聽往！」諸比丘雖往，而不飯食。長者言：「我歸三寶，不復更求諸餘福田。愿受我食！」諸比丘以是白佛，佛言：「聽受缽中三分之一。」佛既聽受三分之一，諸比丘便盡往乞，家財竭盡，復甚於前。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結波羅提提舍尼法，從今是戒應如是說：

「有諸學家，僧作學家羯磨。若比丘，於是學家受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

彼瞿師羅財物未盡時，別立一出息坫，請僧中病比丘以供養之，復有一藥坫亦如是。諸病比丘后慚愧不敢受，長者言：「我本為僧中病比丘出此財物，及立藥坫。若使不受，終不持歸！」諸比丘以是白佛。佛以是事集比丘僧，告諸比丘：「是彼財物未竭盡時請施，今聽諸比丘隨意受。從今是戒應如是說：

「有諸學家，僧作學家羯磨。若比丘，無病，先不受請，於是學家受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

復有一比丘無病，從羯磨學家取食。受已，心疑：「我故當

【現代漢語翻譯】 現代漢語譯本： 福田（值得佈施的善地）。『愿各位大德來我家！』眾比丘將此事稟告佛陀，佛陀說：『允許前往！』眾比丘雖然去了，卻不接受齋飯。長者說：『我皈依三寶，不再尋求其他的福田。希望接受我的供養！』眾比丘將此事稟告佛陀，佛陀說：『允許接受缽中三分之一的食物。』佛陀既然允許接受三分之一，眾比丘便都前往乞食，導致長者家財耗盡，比之前更加貧困。年長的比丘們聽聞此事，紛紛呵責，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定波羅提提舍尼法（應懺悔之法），從今以後這條戒律應當這樣說：』 『有些在家信徒，僧團為他們做了「學家羯磨」（指定為供養僧眾的在家居士）。如果有比丘，從這些在家信徒處接受食物。這位比丘應當向眾比丘懺悔：『我犯了應呵責之法，現在向各位大德懺悔！』這稱為悔過法。』 當時瞿師羅（Ghosila，人名）的財物尚未用盡時，另外設立了一個出息坫（提供利息的場所），用來供養僧團中生病的比丘，又設立了一個藥坫（提供藥物的場所），也是如此。後來生病的比丘感到慚愧，不敢接受，長者說：『我本來是爲了僧團中生病的比丘而出這些財物，以及設立藥坫。如果你們不接受，我最終也不會拿回去！』眾比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴眾比丘：『這是他財物尚未用盡時所做的佈施，現在允許眾比丘隨意接受。從今以後這條戒律應當這樣說：』 『有些在家信徒，僧團為他們做了「學家羯磨」。如果有比丘，沒有生病，事先沒有接受邀請，卻從這些在家信徒處接受食物。這位比丘應當向眾比丘懺悔：『我犯了應呵責之法，現在向各位大德懺悔！』這稱為悔過法。』 又有一位比丘沒有生病，從羯磨學家（接受僧團羯磨指定的在家居士）那裡取了食物。接受之後，心中懷疑：『我是否應該……』

【English Translation】 English version: Fukuta (field of merit, worthy of offering). 'May all virtuous ones come to my house!' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Allowed to go!' Although the Bhikkhus went, they did not accept the food. The elder said, 'I take refuge in the Triple Gem and no longer seek other fields of merit. I hope you will accept my offering!' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Allowed to accept one-third of the food in the bowl.' Since the Buddha allowed them to accept one-third, the Bhikkhus all went to beg for food, causing the elder's family property to be exhausted and even poorer than before. The elder Bhikkhus heard about this and scolded them in various ways, and reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and asked the Bhikkhus, 'Did you really do this?' They replied, 'Indeed, World Honored One!' After the Buddha scolded them in various ways, he told the Bhikkhus, 'Now I will establish the Patidesaniya (rule of confession) for the Bhikkhus. From now on, this precept should be said as follows:' 'There are some householders for whom the Sangha has performed the 'Householder Kamma' (designated as lay supporters who provide for the Sangha). If a Bhikkhu receives food from these householders, that Bhikkhu should confess to the Bhikkhus: 'I have committed a blameworthy offense, and now I confess to the virtuous ones!' This is called the rule of confession.' At that time, when Ghosila's (name of a person) property had not yet been exhausted, he established another usury place (a place that provides interest) to support the sick Bhikkhus in the Sangha, and also established a medicine place (a place that provides medicine) in the same way. Later, the sick Bhikkhus felt ashamed and dared not accept it. The elder said, 'I originally gave this property and established the medicine place for the sick Bhikkhus in the Sangha. If you do not accept it, I will never take it back!' The Bhikkhus reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus, 'This is the offering he made when his property had not yet been exhausted. Now, the Bhikkhus are allowed to accept it at will. From now on, this precept should be said as follows:' 'There are some householders for whom the Sangha has performed the 'Householder Kamma'. If a Bhikkhu, without being sick, accepts food from these householders without prior invitation, that Bhikkhu should confess to the Bhikkhus: 'I have committed a blameworthy offense, and now I confess to the virtuous ones!' This is called the rule of confession.' Furthermore, there was a Bhikkhu who was not sick and took food from the Kamma householder (lay supporter designated by the Sangha's Kamma). After receiving it, he doubted in his heart: 'Should I...'

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不犯波羅提提舍尼耶？」持還，與余比丘。余比丘食已，問言：「汝何故不食？」答言：「我無病從羯磨學家取此食，恐犯波羅提提舍尼。」彼比丘言：「如汝所疑，我今犯之！」以是白佛。佛以是事集比丘僧，告諸比丘：「若從羯磨學家取食，不食；而與他食，皆不犯。從今是戒應如是說：

「有諸學家，僧作學家羯磨。若比丘無病，先不受請，於是學家自手受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

若學家財物竭盡，僧有園田，應與令知，使異常限，余以自供；若無園田，僧有異供養時，令其學家作使，得遺余；若復無此，乞食得已，應就其家食，與其所餘；若不能爾，應將至僧坊，給其房舍臥具，次第與食，非時漿飲，皆悉與之；若有可分之衣，亦應與分。彼學家婦女，諸比丘尼亦應如是料理。

沙彌，突吉羅(三法竟)。

佛在迦維羅衛城尼拘類園。爾時有諸比丘住阿練若處，諸白衣餉食，為賊所劫，便嫌呵言：「何以不語我？我若知之，當持杖自衛，亦可不來！」諸比丘以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結波羅提提舍尼法，從今是戒應如是說：

【現代漢語翻譯】 現代漢語譯本：『不犯波羅提提舍尼（Patidesaniya，應懺悔的罪）嗎？』他把食物還給其他比丘。其他比丘吃完后，問他說：『你為什麼不吃？』他回答說：『我沒有生病，卻從羯磨學家（Kammakaraka，受僧團委派管理事務的人）那裡拿了食物，恐怕觸犯波羅提提舍尼。』那位比丘說：『既然你這樣懷疑，我現在就犯給你看！』他們把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『如果從羯磨學家那裡拿了食物，自己不吃，卻給別人吃，都不算犯戒。從今以後，這條戒律應該這樣說：』 『有些學家，僧團為他們做了學家羯磨（Kammakaraka-kamma，委任羯磨）。如果有比丘沒有生病，事先沒有接受邀請，卻從這些學家那裡親手接受食物。這位比丘應該向各位比丘懺悔：『我犯了可呵責的法，現在向各位大德懺悔！』這叫做悔過法。』 如果學家的財物用盡，僧團有園田，應該讓他們知道，讓他們可以超出通常的限度使用，剩餘的用來自己供給生活；如果沒有園田，僧團有其他的供養時，讓他們這些學家做工，得到剩餘的；如果又沒有這些，乞食得到食物后，應該到他們家去吃，把剩餘的給他們；如果不能這樣做，應該把他們帶到僧房，提供他們房舍臥具，依次給他們食物，非時漿飲，都給他們；如果有可以分給的衣服，也應該分給他們。那些學家的婦女，各位比丘尼也應該這樣照料。 沙彌，突吉羅（Dukkata，惡作罪）（三法竟）。 佛陀在迦維羅衛城（Kapilavatthu）的尼拘類園（Nigrodharama）。當時有些比丘住在阿練若（Aranna，遠離人煙的地方），有些白衣（Upasaka，在家信徒）供養食物，卻被賊人搶劫，他們便嫌棄抱怨說：『為什麼不告訴我？我如果知道，就會拿著棍杖自衛，也可以不來！』各位比丘把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴各位比丘：『現在為各位比丘制定波羅提提舍尼法（Patidesaniya，應懺悔的罪），從今以後，這條戒律應該這樣說：

【English Translation】 English version: 『Does it not constitute a Patidesaniya (an offense requiring confession)?』 He returned the food to the other bhikkhus. After the other bhikkhus had eaten, they asked him, 『Why didn』t you eat?』 He replied, 『I am not ill, yet I took this food from a Kammakaraka (one appointed by the Sangha to manage affairs), fearing I would commit a Patidesaniya.』 That bhikkhu said, 『Since you suspect this, I will now commit it for you!』 They reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of bhikkhus and told the bhikkhus, 『If one takes food from a Kammakaraka, does not eat it oneself, but gives it to another, it is not an offense. From now on, this rule should be stated thus:』 『There are certain householders for whom the Sangha has performed the Kammakaraka-kamma (the act of appointing a manager). If a bhikkhu, not being ill, without having been previously invited, takes food from the hand of such a householder, that bhikkhu should confess to the bhikkhus: 『I have fallen into an objectionable offense, I now confess it to the venerable ones!』 This is called a practice of confession.』 If the householder's resources are exhausted, and the Sangha has gardens and fields, they should be informed, so that they may use them beyond the usual limits, the remainder being for their own support; if there are no gardens and fields, when the Sangha receives other offerings, these householders should be employed to work, receiving the surplus; if there is none of this, having obtained food by begging, they should go to their house to eat, giving them the remainder; if they cannot do this, they should bring them to the monastery, providing them with lodging and bedding, giving them food in turn, and all kinds of non-mealtime drinks; if there are divisible robes, they should also be shared with them. The women of those householders should be cared for in the same way by the bhikkhunis. A novice, a Dukkata (an offense of wrong-doing) (the three rules are concluded). The Buddha was staying at the Nigrodharama (Banyan Tree Park) in Kapilavatthu (Kapilavastu). At that time, some bhikkhus were living in the Aranna (wilderness), and some Upasakas (lay devotees) were providing food, but it was robbed by thieves, and they complained, saying, 『Why didn』t you tell me? If I had known, I would have carried a staff for self-defense, or perhaps not come!』 The bhikkhus reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of bhikkhus and asked the bhikkhus, 『Did you really do this?』 They replied, 『Yes, Venerable One!』 After the Buddha had rebuked them in various ways, he told the bhikkhus, 『Now I establish the Patidesaniya (an offense requiring confession) rule for the bhikkhus, from now on, this rule should be stated thus:

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「若比丘，住阿練若處，有疑恐怖，先不伺視，在僧坊內受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

爾時諸釋五百奴叛，住阿練若處，諸釋婦女欲往問訊，佈施眾僧。諸奴聞已，共議言：「我等當於道中抄取！」諸比丘聞，便往語諸釋婦女：「此中有賊，欲抄取汝，汝等莫來！」諸女便止。諸奴復言：「諸釋婦女所以不來，必是諸比丘先往語之！」即問諸比丘，諸比丘不妄語，以實而答。奴便打諸比丘，盡奪衣缽，垂死乃置。諸比丘以是白佛，佛言：「不應語有賊，但語使莫來。」

時諸比丘不知外人當來，以是白佛。佛言：「應恒遠望，若見人來，馳往說之。有食為取，速遣令反。從今是波羅提提舍尼法，應如是說：

「若比丘，住阿練若處，有疑恐怖，先不伺視，在僧坊內自手受食，不出外受。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過！』是名悔過法。」

有人送食忽至，已入僧坊。諸比丘不知云何？以是白佛。佛言：「聽一人即為受，自出一分，余行與眾；以己一分，從眾中一人貿食。令速去，若不得去，應藏送食人，勿令賊見；若不得藏，應與袈裟披送令去；若復不得，應權剃頭，著法服令去。」

沙彌，突吉

【現代漢語翻譯】 現代漢語譯本： 『如果比丘住在寂靜的阿練若處（遠離人煙的修行場所），因為懷疑有危險而感到恐懼，沒有事先觀察情況，就在僧坊（僧侶居住的場所）內接受食物。這位比丘應該向其他比丘懺悔：『我犯了應受呵責的法，現在向各位大德懺悔！』這稱為懺悔法。』

當時，有五百個釋迦族的奴隸叛亂，住在阿練若處。一些釋迦族的婦女想要去探望並佈施僧眾。奴隸們聽到后，商議說：『我們要在路上搶劫她們！』比丘們聽說了，就去告訴那些釋迦族的婦女：『這裡有強盜，想要搶劫你們，你們不要來了！』婦女們就停止了前往。奴隸們又說：『釋迦族的婦女之所以不來，一定是那些比丘事先去告訴她們了！』於是就質問比丘們，比丘們沒有說謊，如實回答了。奴隸們就毆打比丘們，搶走了所有的衣缽，幾乎把他們打死才離開。比丘們把這件事稟告佛陀，佛陀說：『不應該說有強盜，只要告訴她們不要來就可以了。』

當時，比丘們不知道外面的人什麼時候會來，因此把這件事稟告佛陀。佛陀說：『應該經常向遠處眺望，如果看到有人來，就趕緊去告訴他們。如果有食物，就拿來，儘快讓他們回去。從今以後，這是波羅提提舍尼法（一種懺悔的戒律），應該這樣說：

『如果比丘住在寂靜的阿練若處，因為懷疑有危險而感到恐懼，沒有事先觀察情況，就在僧坊內自己接受食物，不出去接受。這位比丘應該向其他比丘懺悔：『我犯了應受呵責的法，現在向各位大德懺悔！』這稱為懺悔法。』

有人突然送食物來，已經進入僧坊。比丘們不知道該怎麼辦，因此把這件事稟告佛陀。佛陀說：『允許一個人接受，自己拿出一份，其餘的分給大眾；用自己的一份，從大眾中的一人那裡換取食物。讓他們儘快離開，如果不能離開，應該藏好送食物的人，不要讓強盜看見；如果不能藏好，應該給他們披上袈裟送他們離開；如果還是不行，應該暫時給他們剃頭，穿上僧服讓他們離開。』

沙彌（未成年出家男子），突吉

【English Translation】 English version: 『If a Bhikkhu (Buddhist monk), dwells in a secluded Aranya (forest dwelling), and has doubt and fear, without first observing the situation, he receives food within the Sangharama (monastery). That Bhikkhu should confess to the other Bhikkhus: 『I have fallen into a blameworthy act, now I confess to the venerable ones!』 This is called a confession rule.』

At that time, five hundred Shakyas' slaves rebelled and lived in the Aranya. Some Shakya women wanted to visit and make offerings to the Sangha (Buddhist monastic community). The slaves heard about it and conspired, 『We will rob them on the way!』 The Bhikkhus heard this and told the Shakya women, 『There are robbers here who want to rob you, do not come!』 The women then stopped. The slaves then said, 『The reason why the Shakya women did not come must be because the Bhikkhus told them beforehand!』 So they questioned the Bhikkhus, who did not lie and answered truthfully. The slaves then beat the Bhikkhus, took all their robes and bowls, and left them nearly dead. The Bhikkhus reported this to the Buddha, who said, 『You should not say there are robbers, just tell them not to come.』

At that time, the Bhikkhus did not know when outsiders would come, so they reported this to the Buddha. The Buddha said, 『You should always look into the distance, and if you see someone coming, quickly go and tell them. If there is food, take it, and quickly send them back. From now on, this is a Patidesaniya (requiring confession) rule, and it should be said like this:

『If a Bhikkhu dwells in a secluded Aranya, and has doubt and fear, without first observing the situation, he receives food within the Sangharama himself, and does not go out to receive it. That Bhikkhu should confess to the other Bhikkhus: 『I have fallen into a blameworthy act, now I confess to the venerable ones!』 This is called a confession rule.』

Someone suddenly sends food, and it has already entered the Sangharama. The Bhikkhus do not know what to do, so they reported this to the Buddha. The Buddha said, 『Allow one person to receive it, take one portion for himself, and distribute the rest to the community; use his own portion to exchange food with one person from the community. Let them leave quickly, and if they cannot leave, you should hide the person who sent the food, so that the robbers do not see them; if you cannot hide them, you should give them a Kasaya (Buddhist robe) to wear and send them away; if that is still not possible, you should temporarily shave their heads and have them wear monastic robes to leave.』

Sramanera (novice monk), 突吉

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羅。

若軍行經過與食，若賊自持食與，不犯(四悔法竟)。

五分律第一分之七眾學法

佛在王舍城。爾時諸比丘著下衣，或太高、或太下、或參差、或如多羅葉、或如象鼻、或如圓㮈、或細褶。居士見，譏呵言：「此諸沙門著下衣，或似婦人、或似伎兒，以此為好，無有風法！尚不知著衣，何況于理！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不高、不下、不參差、不如多羅葉、不如象鼻、不如圓㮈、不細褶著下衣，應當學。」

高著者：半脛已上。

下著者：從踝已下。

參差著者：四角不齊。

如多羅葉著者：前高後下。

如象鼻者：垂上一角。

如圓㮈者：撮上令圓，以攝腹前。

細褶者：繞腰作細褶。

若不解、不問，而作此著，突吉羅；若解，不慎，作此著，突吉羅；若解，輕戒、輕人，作此著，波逸提。

比丘尼亦如是。式叉摩那、沙彌、沙彌尼，突吉羅。

若病時、泥雨時，不犯。

佛在王舍城。爾時諸比丘披衣，或太高、或太下、或參差。居士譏呵

【現代漢語翻譯】 現代漢語譯本 羅。

如果軍隊行軍經過並提供食物，或者盜賊自己拿著食物來，這不構成違犯（四悔法結束）。

《五分律》第一分之七眾學法

佛陀在王舍城（Rājagṛha）的時候。當時，一些比丘（bhikkhu）穿下衣，有的太高，有的太低，有的參差不齊，有的像多羅葉（tāla-patra），有的像象鼻，有的像圓㮈，有的有細褶。居士（gṛhapati）們看見了，譏諷呵斥說：『這些沙門（śrāmaṇa）穿的下衣，有的像婦人，有的像藝人，還覺得這樣很好，一點都沒有出家人的風範！連穿衣服都不知道，還談什麼道理！』諸位長老比丘（bhikkhu）聽了，種種呵責他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問諸位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊（bhagavat）！』佛陀種種呵責之後，告訴諸位比丘：『現在為諸位比丘制定應學的戒律，從今以後，這條戒律應當這樣說：』

『不穿太高、太低、參差不齊、不像多羅葉、不像象鼻、不像圓㮈、沒有細褶的下衣，應當學習。』

穿得太高：高於半脛以上。

穿得太低：低於腳踝以下。

參差不齊：四角不整齊。

像多羅葉：前面高，後面低。

像象鼻：垂下一角。

像圓㮈：撮起來使之成圓形，用來遮住腹部前面。

有細褶：繞腰做成細褶。

如果不知道、不詢問，而這樣穿，犯突吉羅（duṣkṛta）；如果知道，但不謹慎，這樣穿，犯突吉羅；如果知道，輕視戒律、輕視他人，這樣穿，犯波逸提（pāyantika）。

比丘尼（bhikkhunī）也一樣。式叉摩那（śikṣamāṇā）、沙彌（śrāmaṇera）、沙彌尼（śrāmaṇerī），犯突吉羅。

如果生病時、泥濘下雨時，不構成違犯。

佛陀在王舍城的時候。當時，一些比丘披衣，有的太高，有的太低，有的參差不齊。居士們譏諷呵斥

【English Translation】 English version Ro.

If an army passes by and provides food, or if thieves bring food themselves, this does not constitute an offense (end of the Four Repentance Methods).

The Seven Groups' Rules of Learning, Part One of the Five-Part Vinaya

The Buddha was in Rājagṛha (王舍城). At that time, some bhikkhus (比丘) were wearing lower garments that were either too high, too low, uneven, like tāla-patra (多羅葉) leaves, like elephant trunks, like round 㮈, or with fine pleats. The gṛhapatis (居士) saw this and criticized them, saying, 'These śrāmaṇas (沙門) wear lower garments that look like women's or entertainers' clothes, and they think it's good. They have no monastic decorum! They don't even know how to wear clothes, how can they understand the Dharma!' The elder bhikkhus (比丘) heard this and rebuked them in various ways, and reported the matter to the Buddha. The Buddha gathered the bhikkhu sangha (比丘僧團) because of this matter and asked the bhikkhus, 'Is this true?' They replied, 'It is true, Bhagavat (世尊)!' After various rebukes, the Buddha told the bhikkhus, 'Now I am establishing a rule of learning for the bhikkhus. From now on, this precept should be recited as follows:'

'One should train oneself not to wear a lower garment that is too high, too low, uneven, not like tāla-patra leaves, not like an elephant trunk, not like a round 㮈, and without fine pleats.'

Wearing it too high: above half the shin.

Wearing it too low: below the ankle.

Uneven: the four corners are not aligned.

Like tāla-patra leaves: high in the front and low in the back.

Like an elephant trunk: one corner hangs down.

Like a round 㮈: gathered up to make it round, to cover the front of the abdomen.

Fine pleats: making fine pleats around the waist.

If one does not understand or does not ask, and wears it in this way, it is a duṣkṛta (突吉羅) offense; if one understands but is not careful and wears it in this way, it is a duṣkṛta offense; if one understands and disregards the rule and disregards others, and wears it in this way, it is a pāyantika (波逸提) offense.

The same applies to bhikkhunīs (比丘尼). For śikṣamāṇās (式叉摩那), śrāmaṇeras (沙彌), and śrāmaṇerīs (沙彌尼), it is a duṣkṛta offense.

If one is sick or during muddy rain, it is not an offense.

The Buddha was in Rājagṛha. At that time, some bhikkhus were wearing robes that were either too high, too low, or uneven. The householders criticized

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，乃至為諸比丘結應學法，皆如上說。「從今是戒應如是說：

「不高、不下、不參差披衣，應當學。」

高下參差，義如上說。

佛在王舍城。爾時諸比丘不好覆身入白衣舍，或以此白衣舍坐；或反抄衣著右肩上，入白衣舍，或以此白衣舍坐；或反抄衣著左肩上，入白衣舍，或以此白衣舍坐；或左右反抄衣著兩肩上，入白衣舍，或以此白衣舍坐；或搖身、或搖頭、或搖肩、或攜手、或隱人、或叉腰、或拄頰、或掉臂，入白衣舍，或以此白衣舍坐；或高視、或左右顧視，入白衣舍，或以此白衣舍坐；或企行入白衣舍，或以此白衣舍坐；或蹲行入白衣舍，或以此白衣舍坐；或覆頭入白衣舍，或以此白衣舍坐；或戲笑入白衣舍，或以此白衣舍坐；或高聲入白衣舍，或以此白衣舍坐；或不庠序入白衣舍，或以此白衣舍坐。諸居士見，譏呵如前。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「好覆身入白衣舍，應當學；乃至庠序白衣舍坐，應當學。」

佛游婆伽國，與大比丘僧五百人俱，到首摩羅山住恐怖林。爾時有菩提王太子於此山新立講堂，未有沙

【現代漢語翻譯】 現代漢語譯本：乃至為眾比丘制定應學習的戒律，都如上面所說。「從今以後，這條戒律應當這樣說：

『不把衣服披得過高、過低、不參差不齊，應當學習。』

過高、過低、參差不齊的含義，如上面所說。

佛陀在王舍城。當時，一些比丘不好好地遮蓋身體就進入在家居士的住所，或者就在居士的住所里坐下；或者反過來把衣服搭在右肩上，進入居士的住所，或者就在居士的住所里坐下；或者反過來把衣服搭在左肩上，進入居士的住所，或者就在居士的住所里坐下；或者左右反過來把衣服搭在兩肩上，進入居士的住所，或者就在居士的住所里坐下；或者搖動身體、或者搖頭、或者搖肩膀、或者拉著手、或者躲躲藏藏、或者叉著腰、或者用手托著臉頰、或者甩著胳膊，進入居士的住所，或者就在居士的住所里坐下；或者向上看、或者左右張望，進入居士的住所，或者就在居士的住所里坐下；或者踮著腳走入居士的住所，或者就在居士的住所里坐下；或者蹲著走入居士的住所，或者就在居士的住所里坐下；或者蒙著頭進入居士的住所，或者就在居士的住所里坐下；或者嬉笑打鬧著進入居士的住所，或者就在居士的住所里坐下；或者大聲喧譁著進入居士的住所，或者就在居士的住所里坐下；或者不莊重不嚴肅地進入居士的住所，或者就在居士的住所里坐下。居士們看見了，像之前一樣譏諷呵斥。年長的比丘們聽說了，種種呵責，因此稟告佛陀。佛陀因為這件事召集比丘僧團，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定應學習的戒律，從今以後，這條戒律應當這樣說：

『好好地遮蓋身體進入在家居士的住所，應當學習；乃至莊重嚴肅地在居士的住所里坐下，應當學習。』

佛陀游化到婆伽國，與五百位大比丘僧眾一起，到達首摩羅山（Summāro parvat）住在恐怖林（Bhayaṅkara vana）。當時，有菩提王（Bodhi-kumāra）太子在這座山上新建了一座講堂，還沒有沙門

【English Translation】 English version: Even to the point of establishing training rules for the Bhikkhus (monks), all is as described above. 'From now on, this precept should be recited as follows:

'I should train myself to not wear the robe too high, too low, or unevenly.'

The meaning of too high, too low, and uneven is as described above.

The Buddha was in Rājagaha (King's Abode). At that time, some Bhikkhus did not properly cover their bodies when entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would drape their robes over their right shoulders, entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would drape their robes over their left shoulders, entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would drape their robes over both shoulders in reverse, entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would sway their bodies, or shake their heads, or shrug their shoulders, or hold hands, or hide themselves, or put their hands on their hips, or prop their cheeks, or swing their arms, entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would look upwards, or look around, entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would walk on tiptoes into the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would walk crouching into the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would cover their heads entering the homes of laypeople, or they would sit in the homes of laypeople in that manner; or they would enter the homes of laypeople laughing and joking, or they would sit in the homes of laypeople in that manner; or they would enter the homes of laypeople loudly, or they would sit in the homes of laypeople in that manner; or they would enter the homes of laypeople without decorum, or they would sit in the homes of laypeople in that manner. The laypeople saw this and criticized them as before. The elder Bhikkhus heard this, and rebuked them in various ways, and reported this to the Buddha. The Buddha, because of this matter, assembled the Sangha (community of monks), and asked the Bhikkhus: 'Is this really so?' They replied: 'It is so, Lord!' The Buddha, after rebuking them in various ways, told the Bhikkhus: 'Now I will establish a training rule for the Bhikkhus; from now on, this precept should be recited as follows:

'I should train myself to enter the homes of laypeople well-covered; I should train myself to sit with decorum in the homes of laypeople.'

The Buddha was traveling in the Bhaga country, together with a large Sangha of five hundred Bhikkhus, and arrived at Summāro parvat (Summāro Mountain), dwelling in Bhayaṅkara vana (Terrifying Forest). At that time, Bodhi-kumāra (Prince Bodhi) had newly built a lecture hall on this mountain, and there were no ascetics

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門、婆羅門入中坐者。彼太子聞佛來到此山，住恐怖林，告薩阇子摩納：「汝以我名，問訊世尊：『少病、少惱，起居輕利不？我於此山新立講堂，未有沙門、婆羅門入中坐者。唯愿世尊及與眾僧，先受此堂，于中薄設供養，使我長夜安隱！若佛有教，我當諦受！』以此白佛，速還報我。」摩納受教。到已，頭面禮足，卻住一面，具宣太子意，佛默然受之。時薩阇子知佛許已，還白太子。太子通夜辦多美飲食，明日自送至彼講堂，其家內外皆敷雜色之衣。時至白佛：「愿屈威神！」佛與五百比丘前後圍繞，到彼講堂住階道下。太子偏袒右肩，右膝著地，合掌白佛：「唯愿世尊登此陋堂，使我長夜受獲安樂！」佛猶不上，如是至三。最後請時，佛顧視阿難。阿難承佛聖旨，語太子言：「收此雜色衣，佛不蹈上，愍後世故！」太子即敕收衣，復如前白。於是世尊，與眾僧俱上就坐，太子手自下食，諸比丘以一指或以二指捻缽而受，下食著中，即皆失缽，飲食流漫，污其水精之地。諸居士見，譏呵言：「此諸比丘正似憍兒，又如狡戲。」諸長老比丘聞，種種呵責以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

【現代漢語翻譯】 現代漢語譯本 門、婆羅門進入其中坐禪的人。（當時）太子聽到佛陀來到這座山，住在恐怖林，就告訴薩阇子（Sāñjāyana-māṇava，人名）摩納（Māṇava，年輕婆羅門）：『你以我的名義，問候世尊：『（他）少病、少惱，起居輕便順利嗎？我在這座山上新建了一座講堂，還沒有沙門（Śrāmaṇa，出家修行者）、婆羅門進入其中坐禪。只希望世尊以及眾僧，先接受這座講堂，在其中稍微設定一些供養，使我長夜安穩！如果佛陀有什麼教誨，我應當認真聽受！』用這些話稟告佛陀，然後迅速回來告訴我。』摩納接受了教誨。到達后，頭面禮拜佛足，退到一邊站立，詳細地轉達了太子的意思，佛陀默默地接受了。當時薩阇子知道佛陀已經允許了，就回去稟告太子。太子通宵準備了許多美味的飲食，第二天親自送到那座講堂，他家內外都鋪設了各種顏色的衣服。時間到了，（太子）稟告佛陀：『希望（您）屈尊降臨！』佛陀與五百比丘前後圍繞，到達那座講堂，站在臺階下。太子袒露右肩，右膝跪地，合掌稟告佛陀：『只希望世尊登上這座簡陋的講堂，使我長夜獲得安樂！』佛陀仍然沒有上去，像這樣說了三次。最後一次請求時，佛陀看著阿難（Ānanda，佛陀的十大弟子之一）。阿難領會了佛陀的旨意，告訴太子說：『收起這些雜色的衣服，佛陀不會踩在上面，這是爲了憐憫後世的緣故！』太子立即命令收起衣服，又像之前那樣稟告。於是世尊與眾僧一起登上講堂就坐，太子親手佈施食物，各位比丘用一根或兩根手指捏著缽接受，食物放到缽中，缽立刻就掉了，飲食流淌散落，玷污了水晶地面。各位居士看見了，譏諷責罵說：『這些比丘真像嬌慣的孩子，又像在玩狡猾的遊戲。』各位長老比丘聽見了，各種呵斥，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀各種呵斥之後，告訴各位比丘：『現在為各位比丘制定應學的戒律，從今以後這條戒律應當這樣說：』

【English Translation】 English version Those who are monks and Brahmins enter and sit in meditation. The prince, hearing that the Buddha had come to this mountain and was residing in the Forest of Terror, said to Sāñjāyana-māṇava (name of a person): 'On my behalf, inquire of the World-Honored One: 'Is he free from illness and affliction, and is his daily life light and easy? I have newly built a lecture hall on this mountain, and no monks or Brahmins have yet entered it to sit in meditation. I wish that the World-Honored One and the Sangha would first accept this hall and hold a small offering within it, so that I may have peace and security throughout the long night! If the Buddha has any teachings, I will listen attentively!' Report this to the Buddha and return quickly to inform me.' The Māṇava accepted the instruction. Having arrived, he bowed his head to the Buddha's feet, stepped back and stood to one side, and fully conveyed the prince's intention. The Buddha silently accepted. Then Sāñjāyana, knowing that the Buddha had agreed, returned and reported to the prince. The prince spent the entire night preparing many delicious foods, and the next day personally delivered them to the lecture hall. The interior and exterior of his house were covered with various colored cloths. When the time came, he informed the Buddha: 'May you condescend to grace us with your presence!' The Buddha, surrounded by five hundred Bhikshus, arrived at the lecture hall and stood at the foot of the stairs. The prince bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'May the World-Honored One ascend this humble hall, so that I may receive peace and happiness throughout the long night!' The Buddha still did not ascend, and this was repeated three times. On the last request, the Buddha looked at Ānanda (one of the ten great disciples of the Buddha). Ānanda, understanding the Buddha's intention, said to the prince: 'Remove these various colored cloths, for the Buddha will not step on them, out of compassion for future generations!' The prince immediately ordered the cloths to be removed and repeated his request as before. Thereupon, the World-Honored One, together with the Sangha, ascended and took their seats. The prince personally distributed the food, and the Bhikshus received it by pinching the bowl with one or two fingers. As soon as the food was placed in the bowl, the bowl would fall, and the food would spill and scatter, soiling the crystal ground. The laypeople, seeing this, mocked and scolded: 'These Bhikshus are just like spoiled children, or like playing cunning games.' The elder Bhikshus heard this, and after various rebukes, reported the matter to the Buddha. The Buddha, because of this matter, gathered the assembly of Bhikshus and asked them: 'Is this really what you did?' They replied: 'It is so, World-Honored One!' After various rebukes, the Buddha said to the Bhikshus: 'Now I will establish a precept for the Bhikshus to learn. From now on, this precept should be recited as follows:'

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「一心受食，應當學。」

一心受食者：左手一心擎缽，右手扶緣。

佛在王舍城。爾時諸比丘溢缽受食，棄捐羹飯。諸白衣譏呵：「此諸比丘貪受無厭，如飢餓人！」

復有諸比丘于白衣家得飯，食盡，不待羹；得羹，復食盡，不待飯。諸白衣譏呵言：「此諸比丘貪食如狗！」

復有諸比丘于缽中處處取食，復有諸比丘刳中央食，復有諸比丘曲指收缽食，復有諸比丘嗅食食。諸居士見，皆譏呵。長老比丘聞，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不溢缽受食，羹飯俱食，不于缽中處處取食，不刳中央食，不曲指收缽食，不嗅食食，應當學。」

佛在王舍城。爾時諸比丘左右顧望食，諸白衣譏呵：「此諸比丘如狗、如鳥，自食並視人食！尚不知食法，況余深理！」諸長老比丘聞，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應左右顧視食。」

時諸比丘便不敢顧視，閉目而食，不見益羹飯；六群比丘取其可食物，開目問言：「誰取我食？」答言：「汝等自不視乎？反問傍人！

【現代漢語翻譯】 現代漢語譯本 『一心受食，應當學。』

一心受食是指：左手專心托著缽，右手扶著缽的邊緣。

佛陀在王舍城（Rājagṛha，古代印度城市）時，有些比丘（bhikkhu，佛教僧侶）把食物盛滿缽，以至於溢出來，還隨意丟棄羹和飯。一些在家居士（白衣）譏諷他們說：『這些比丘貪得無厭，就像飢餓的人一樣！』

還有些比丘在居士家得到飯，吃完了飯，卻不等待羹；得到了羹，又吃完了羹，卻不等待飯。居士們譏諷他們說：『這些比丘貪吃得像狗一樣！』

還有些比丘在缽里到處挑揀食物來吃，有些比丘挖空缽中央的食物來吃，有些比丘彎曲手指來收集缽里的食物來吃，還有些比丘嗅聞食物后再吃。居士們看見了，都譏諷他們。年長的比丘聽說了這些事，便稟告了佛陀。佛陀因為這些事召集了比丘僧團，問比丘們：『你們真的這樣做嗎？』比丘們回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴比丘們：『現在為比丘們制定應學的戒律，從今以後，這條戒律應當這樣說：』

『不把食物盛滿缽以至於溢出來，羹和飯要一起吃，不在缽里到處挑揀食物來吃，不挖空缽中央的食物來吃，不彎曲手指來收集缽里的食物來吃，不嗅聞食物后再吃，應當學習。』

佛陀在王舍城時，有些比丘左右張望地吃東西，居士們譏諷他們說：『這些比丘像狗、像鳥一樣，自己吃東西還盯著別人吃！連吃飯的規矩都不知道，更何況是深奧的道理！』年長的比丘聽說了這些事，便稟告了佛陀。佛陀因為這些事召集了比丘僧團，問比丘們：『你們真的這樣做嗎？』比丘們回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴比丘們：『不應該左右張望地吃東西。』

當時，比丘們便不敢張望，閉著眼睛吃東西，因此看不見新增的羹飯；六群比丘（指行為不端的比丘團體）拿走了他們認為可以吃的食物，睜開眼睛問道：『誰拿了我的食物？』其他人回答說：『你們自己不看嗎？反而問別人！』

【English Translation】 English version 『One-mindedly receive food, one should learn.』

To receive food one-mindedly means: the left hand single-mindedly supports the bowl, and the right hand holds the edge.

The Buddha was in Rājagṛha (ancient Indian city). At that time, some bhikkhus (Buddhist monks) received food overflowing their bowls and discarded the soup and rice. Some laypeople (white-clothed ones) ridiculed them, saying, 『These bhikkhus are greedy and insatiable, like hungry people!』

Furthermore, some bhikkhus received rice at the homes of laypeople, ate all the rice, but did not wait for the soup; received soup, and ate all the soup, but did not wait for the rice. The laypeople ridiculed them, saying, 『These bhikkhus eat greedily like dogs!』

Furthermore, some bhikkhus picked food from various places in the bowl to eat, some bhikkhus hollowed out the center of the bowl to eat, some bhikkhus curved their fingers to collect food from the bowl to eat, and some bhikkhus smelled the food before eating. When the laypeople saw this, they all ridiculed them. The elder bhikkhus heard about this and reported it to the Buddha. Because of these matters, the Buddha gathered the bhikkhu sangha (monastic community) and asked the bhikkhus, 『Is it true that you do this?』 The bhikkhus replied, 『It is true, O Blessed One!』 After various rebukes, the Buddha told the bhikkhus, 『Now I will establish a training rule for the bhikkhus. From now on, this precept should be recited as follows:』

『Not to receive food overflowing the bowl, to eat soup and rice together, not to pick food from various places in the bowl to eat, not to hollow out the center of the bowl to eat, not to curve the fingers to collect food from the bowl to eat, not to smell the food before eating, one should learn.』

The Buddha was in Rājagṛha. At that time, some bhikkhus ate while looking around to the left and right. The laypeople ridiculed them, saying, 『These bhikkhus are like dogs and birds, eating their own food while also watching others eat! They don't even know the proper way to eat, let alone profound principles!』 The elder bhikkhus heard about this and reported it to the Buddha. Because of these matters, the Buddha gathered the bhikkhu sangha and asked the bhikkhus, 『Is it true that you do this?』 The bhikkhus replied, 『It is true, O Blessed One!』 After various rebukes, the Buddha told the bhikkhus, 『One should not look around to the left and right while eating.』

At that time, the bhikkhus then dared not look around, and ate with their eyes closed, and therefore could not see the added soup and rice; the group of six bhikkhus (referring to a group of misbehaving monks) took the food they thought was edible, opened their eyes and asked, 『Who took my food?』 The others replied, 『Don't you see for yourselves? Instead, you ask others!』

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」余比丘種種呵責已，白佛。佛以是事集比丘僧，問六群比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「諦視缽食，應當學。」

諦視缽者：系視在缽視益食時。

佛在王舍城。爾時諸比丘棄捐飯食，諸居士譏呵：「此諸比丘如小兒食！」

復有五百比丘於一居士家食，諸白衣中，有言：「比丘食都不棄飯。」有言棄者，二人遂共賭之。諸比丘今日偶不棄飯，后時見於余處食棄飯，譏呵如上。諸比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不棄飯食，應當學。」

佛在王舍城。爾時諸比丘以食手，捉凈飯器，肥膩污穢，余比丘惡之。諸居士見，譏呵言：「云何以食手，捉凈飯器？」長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「食時，不應以右手捉凈飯器。」

后時諸白衣行飯，比丘以左手受，白衣不與，作是言：「不告諸比丘。」以是白佛，佛以是事集比丘僧，告

【現代漢語翻譯】 現代漢語譯本 其他比丘種種呵責他們之後，稟告佛陀。佛陀因為這件事召集比丘僧團，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定應學之法，從今以後這條戒律應當這樣說：』 『仔細觀察缽中的食物，應當學習。』 仔細觀察缽的意思是：將心思放在缽上，觀察吃多少食物才合適。 佛陀住在王舍城（Rājagṛha）。當時，一些比丘丟棄飯食，一些居士譏諷呵責說：『這些比丘像小孩子一樣吃飯！』 又有五百比丘在一位居士家吃飯，一些在家居士中，有人說：『比丘吃飯根本不丟棄飯食。』有人說丟棄，二人因此打賭。比丘們今天碰巧沒有丟棄飯食，後來看到在其他地方吃飯時丟棄飯食，像之前一樣譏諷呵責。眾比丘聽到后，種種呵責，將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘制定應學之法，從今以後這條戒律應當這樣說：』 『不丟棄飯食，應當學習。』 佛陀住在王舍城。當時，一些比丘用沾滿食物的手，拿取乾淨的飯器，弄得油膩污穢，其他比丘厭惡他們。一些居士看到后，譏諷呵責說：『怎麼能用沾滿食物的手，拿取乾淨的飯器呢？』年長的比丘聽到后，種種呵責，將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『吃飯時，不應用右手拿取乾淨的飯器。』 後來，一些在家居士佈施食物，比丘用左手接受，居士不給，說：『沒有告訴眾比丘。』因此將此事稟告佛陀，佛陀因為這件事召集比丘僧團，告訴

【English Translation】 English version After the other Bhikkhus (monks) had reproached them in various ways, they reported it to the Buddha. The Buddha, on account of this matter, assembled the Sangha (monastic community) of Bhikkhus, and asked the group of six Bhikkhus: 'Is it true that you did this?' They replied: 'It is true, O Blessed One!' After the Buddha had reproached them in various ways, He addressed the Bhikkhus: 'Now, for the sake of the Bhikkhus, I will establish a training rule. From now on, this precept should be recited as follows:' 'I will train myself to look attentively at the food in the bowl.' Looking attentively at the bowl means: focusing the mind on the bowl and observing how much food is appropriate to eat. The Buddha was dwelling in Rājagṛha (city in ancient India). At that time, some Bhikkhus were discarding food, and some householders criticized and reproached them, saying: 'These Bhikkhus eat like children!' Furthermore, five hundred Bhikkhus were eating at the house of one householder, and among the laypeople, some said: 'The Bhikkhus never discard food when they eat.' Others said they did, and the two sides made a wager. The Bhikkhus happened not to discard food that day, but later they saw them discarding food when eating elsewhere, and they criticized and reproached them as before. The Bhikkhus heard this, reproached them in various ways, and reported the matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of Bhikkhus, and asked the Bhikkhus: 'Is it true that you did this?' They replied: 'It is true, O Blessed One!' After the Buddha had reproached them in various ways, He addressed the Bhikkhus: 'Now, for the sake of the Bhikkhus, I will establish a training rule. From now on, this precept should be recited as follows:' 'I will train myself not to discard food.' The Buddha was dwelling in Rājagṛha. At that time, some Bhikkhus, with hands covered in food, were taking clean food containers, making them greasy and dirty, and the other Bhikkhus disliked them. Some householders saw this and criticized and reproached them, saying: 'How can you take clean food containers with hands covered in food?' The elder Bhikkhus heard this, reproached them in various ways, and reported the matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of Bhikkhus, and asked the Bhikkhus: 'Is it true that you did this?' They replied: 'It is true, O Blessed One!' After the Buddha had reproached them in various ways, He addressed the Bhikkhus: 'When eating, one should not take clean food containers with the right hand.' Later, some laypeople were distributing food, and the Bhikkhus received it with their left hands. The laypeople did not give it, saying: 'We have not told the Bhikkhus.' Therefore, they reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of Bhikkhus, and told

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諸比丘：「應凈洗手捉飯器。今為諸比丘結應學法，從今是戒應如是說：

「不以食手捉凈飯器，應當學。」

食手者：食污其手及肥膩。

佛在王舍城。爾時諸比丘吸食食，復有諸比丘嚼食作聲。諸居士見，譏呵言：「此諸比丘食如狗嗒水。」

復有婆羅門請諸比丘與粥，諸比丘歠粥作聲，有一比丘言：「今諸比丘食如寒戰時！」作是語已，心生疑悔：「我今毀呰僧。」不知云何？以是白佛。佛以是事集比丘僧，問彼比丘：「汝以何心作是語？」答言：「有恨心、有戲心。」佛言：「恨心呵，無犯；戲心呵，犯突吉羅。」告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不吸食食、不嚼食作聲，應當學。」

佛在王舍城。爾時諸比丘舐取食，諸居士見，譏呵言：「此諸比丘猶如牛食！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不舐取食，應當學。」

佛在王舍城。爾時諸比丘滿手食，食棄落墮地；復有諸比丘大張口食；復有諸比丘飯未至，大張口待，蠅入口，食竟多吐；復有諸比丘縮鼻食。諸居士見，皆

【現代漢語翻譯】 現代漢語譯本 諸位比丘：應該洗凈雙手再拿取飯缽。現在為諸位比丘制定應學之法，從今以後，這條戒律應該這樣說：

『不以沾有食物的手拿取乾淨的飯缽，應當學習。』

『食手』指的是：沾有食物污垢的手，以及沾有油膩的手。

佛陀住在王舍城（Rājagṛha）。當時，一些比丘發出吸食食物的聲音，還有一些比丘咀嚼食物時發出聲響。一些居士看到后，譏諷道：『這些比丘吃飯的樣子像狗舔水一樣。』

又有婆羅門（Brahmin）請比丘們喝粥，比丘們啜飲粥時發出聲響。有一位比丘說：『現在這些比丘吃飯的樣子像寒冷時發抖一樣！』說完這話后，心中生起疑慮和後悔：『我現在是不是譭謗了僧團？』不知道該怎麼辦，於是將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，問那位比丘：『你以什麼樣的心態說出這樣的話？』回答說：『帶有嗔恨心，帶有戲弄心。』佛陀說：『帶有嗔恨心呵斥，沒有犯戒；帶有戲弄心呵斥，犯突吉羅（Dukkata，輕罪）。』 告誡諸位比丘：『現在為諸位比丘制定應學之法，從今以後，這條戒律應該這樣說：』

『不發出吸食食物的聲音，不發出咀嚼食物的聲音，應當學習。』

佛陀住在王舍城。當時，一些比丘用舌頭舔取食物。一些居士看到后，譏諷道：『這些比丘吃飯的樣子像牛吃東西一樣！』一些長老比丘聽到后，用各種方式呵斥他們，並將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，問諸位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用各種方式呵斥之後，告誡諸位比丘：『現在為諸位比丘制定應學之法，從今以後，這條戒律應該這樣說：』

『不用舌頭舔取食物，應當學習。』

佛陀住在王舍城。當時，一些比丘用手抓滿食物，食物掉落在地上；還有一些比丘張大嘴巴吃飯；還有一些比丘飯還沒送到，就張大嘴巴等待，蒼蠅飛入口中，吃完后吐出很多；還有一些比丘縮著鼻子吃飯。一些居士看到后，都

【English Translation】 English version Monks, 'One should wash one's hands thoroughly before taking the food bowl.' Now, I establish a training rule for the monks, from now on, this precept should be recited as follows:

'I will not take a clean food bowl with food-soiled hands, this I will train myself.'

'Food-soiled hands' means: hands soiled with food or grease.

The Buddha was in Rājagṛha (王舍城). At that time, some monks made slurping noises while eating, and some monks made loud chewing noises. Some laypeople saw this and criticized them, saying, 'These monks eat like dogs lapping up water.'

Furthermore, a Brahmin (婆羅門) invited the monks to have porridge. The monks made slurping noises while drinking the porridge. One monk said, 'Now these monks eat like they are shivering from the cold!' After saying this, he felt doubt and remorse: 'Am I now criticizing the Sangha (僧伽)?' Not knowing what to do, he reported this to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked that monk, 'With what intention did you say these words?' He replied, 'With a hateful intention, with a playful intention.' The Buddha said, 'Criticizing with a hateful intention is not an offense; criticizing with a playful intention is an offense of Dukkata (突吉羅, a minor offense).' He instructed the monks, 'Now I establish a training rule for the monks, from now on, this precept should be recited as follows:'

'I will not make slurping noises while eating, nor make loud chewing noises, this I will train myself.'

The Buddha was in Rājagṛha. At that time, some monks licked their food. Some laypeople saw this and criticized them, saying, 'These monks eat like cows!' Some elder monks heard this and rebuked them in various ways, and reported this to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked the monks, 'Is this really what you did?' They replied, 'It is so, Blessed One!' After the Buddha rebuked them in various ways, he instructed the monks, 'Now I establish a training rule for the monks, from now on, this precept should be recited as follows:'

'I will not lick my food, this I will train myself.'

The Buddha was in Rājagṛha. At that time, some monks filled their hands with food, and the food fell to the ground; some monks opened their mouths wide to eat; some monks opened their mouths wide to wait for the food before it arrived, and flies flew into their mouths, and after eating, they vomited a lot; some monks ate with their noses scrunched up. Some laypeople saw this and all

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譏呵，長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不滿手食食，應當學。」

「不大張口食，應當學。」

「飯未至，不大張口待，應當學。」

「不縮鼻食，應當學。」

諸比丘飯至口，猶不敢開，污口邊，流墮地。以是白佛，佛言：「不遠不近便應開。」

佛在王舍城。爾時諸比丘含食語，食或落地、或落衣上、或落缽中。諸居士見，皆譏呵。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不含食語，應當學。」

諸比丘后時，白衣益食問須不，不敢答，便譏呵言：「諸比丘憍慢，不共人語。」以是白佛，佛言：「益食時，聽言須、不須！」

佛在王舍城。爾時諸比丘滿口食，兩頰脹起。諸居士見，譏呵言：「此諸比丘如獼猴食。」

復有諸比丘嚙半食，殘還缽中。諸居士見，譏呵言：「此諸比丘飲食不凈！」

復有諸比丘舒臂取食，諸居士見，譏呵言：「

【現代漢語翻譯】 現代漢語譯本 有比丘受到呵斥，年長的比丘聽說了，用各種方式責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀多次責備他們后，告訴各位比丘：『現在為各位比丘制定應學之法，從今以後這條戒律應當這樣說：』 『不把食物塞滿手再吃，應當學習。』 『不張大嘴巴吃東西，應當學習。』 『飯食還沒到，不張大嘴巴等待，應當學習。』 『不縮著鼻子吃東西，應當學習。』 有比丘飯食到了嘴邊，仍然不敢張口，弄髒了嘴邊，掉落在地上。因此事稟告佛陀，佛陀說：『不遠不近就應該張口。』 佛陀住在王舍城（Rājagṛha）。當時有比丘嘴裡含著食物說話，食物有時掉在地上、有時掉在衣服上、有時掉在缽里。各位居士看見了，都加以譏諷呵斥。年長的比丘聽說了，用各種方式責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀多次責備他們后，告訴各位比丘：『現在為各位比丘制定應學之法，從今以後這條戒律應當這樣說：』 『不含著食物說話，應當學習。』 後來有比丘，在家居士添飯時問是否需要，他們不敢回答，於是被譏諷呵斥說：『這些比丘傲慢，不和人說話。』因此事稟告佛陀，佛陀說：『添飯時，允許回答需要或不需要！』 佛陀住在王舍城（Rājagṛha）。當時有比丘嘴裡塞滿食物，兩頰鼓脹起來。各位居士看見了，譏諷呵斥說：『這些比丘像獼猴一樣吃東西。』 又有比丘咬了一半食物，剩下的放回缽中。各位居士看見了，譏諷呵斥說：『這些比丘飲食不乾淨！』 又有比丘伸長手臂取食物，各位居士看見了，譏諷呵斥說：

【English Translation】 English version Monks were reproached, and elder monks heard of it, and reproached them in various ways, and reported this to the Buddha. The Buddha, on account of this matter, assembled the Sangha of monks, and asked the monks: 'Is it true that you have done this?' They replied: 'It is true, Blessed One!' The Buddha, having reproached them in various ways, told the monks: 'Now I will establish rules of conduct for the monks. From now on, this precept should be recited as follows:' 'I should train myself not to eat with a handful of food.' 'I should train myself not to eat with a wide-open mouth.' 'I should train myself not to wait with a wide-open mouth before the food arrives.' 'I should train myself not to eat while wrinkling my nose.' Some monks, when the food reached their mouths, still dared not open them, soiling the corners of their mouths, and the food fell to the ground. They reported this to the Buddha, and the Buddha said: 'One should open one's mouth neither too far nor too near.' The Buddha was staying in Rājagṛha (王舍城). At that time, some monks spoke with their mouths full of food, and the food sometimes fell on the ground, sometimes on their clothes, and sometimes into their bowls. The laypeople saw this and reproached them. The elder monks heard of it, and reproached them in various ways, and reported this to the Buddha. The Buddha, on account of this matter, assembled the Sangha of monks, and asked the monks: 'Is it true that you have done this?' They replied: 'It is true, Blessed One!' The Buddha, having reproached them in various ways, told the monks: 'Now I will establish rules of conduct for the monks. From now on, this precept should be recited as follows:' 'I should train myself not to speak with my mouth full of food.' Later, when laypeople offered more food and asked if they needed it, some monks dared not answer, and were reproached, saying: 'These monks are arrogant and do not speak to people.' They reported this to the Buddha, and the Buddha said: 'When more food is offered, one is allowed to say whether one needs it or not!' The Buddha was staying in Rājagṛha (王舍城). At that time, some monks filled their mouths with food, and their cheeks puffed up. The laypeople saw this and reproached them, saying: 'These monks eat like monkeys.' Furthermore, some monks bit off half of their food and put the rest back into their bowls. The laypeople saw this and reproached them, saying: 'These monks eat uncleanly!' Furthermore, some monks stretched out their arms to take food. The laypeople saw this and reproached them, saying:

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此諸比丘如象用鼻！」

復有諸比丘振手食，諸居士見，譏呵言：「此諸比丘如象掉鼻！」

復有諸比丘吐舌食，諸居士見，譏呵言：「此諸比丘如狗吐舌！」

復有諸比丘全吞食；復有諸比丘揣飯，遙擲口中。諸居士見，皆譏呵。長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不脹頰食，應當學。」

「不嚙半食，應當學。」

「不舒臂取食，應當學。」

「不振手食，應當學。」

「不吐舌食，應當學。」

「不全吞食，應當學。」

「不揣飯遙擲口中，應當學。」

佛在王舍城。爾時諸比丘以蕩缽水，瀉白衣屋內。諸居士見，譏呵言：「此諸比丘不知蕩缽惡水所應瀉處，況知遠事！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應以蕩缽水瀉白衣屋內。」

有諸白衣新作屋，得比丘缽中水灑地，以為吉祥。諸比丘不敢灑，諸居士言：「此諸比丘不堪人敬！」諸比丘以是白佛。佛以是事集比丘僧，

【現代漢語翻譯】 現代漢語譯本： 『這些比丘像大象一樣用鼻子卷食物！』

還有一些比丘甩動手臂吃飯，一些居士看見了，譏諷地說：『這些比丘像大象甩動鼻子！』

還有一些比丘伸出舌頭吃飯，一些居士看見了，譏諷地說：『這些比丘像狗一樣伸出舌頭！』

還有一些比丘整個吞下食物；還有一些比丘用手抓飯，遠遠地扔進嘴裡。一些居士看見了，都譏諷他們。年長的比丘聽見了，各種呵斥他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀各種呵斥之後，告訴各位比丘：『現在為各位比丘制定應該學習的戒律，從今以後這條戒律應該這樣說：』

『不鼓著腮幫子吃飯，應當學習。』

『不咬一半就吞下食物，應當學習。』

『不伸長手臂取食物，應當學習。』

『不甩動手臂吃飯，應當學習。』

『不伸出舌頭吃飯，應當學習。』

『不整個吞下食物，應當學習。』

『不用手抓飯遠遠地扔進嘴裡，應當學習。』

佛陀在王舍城（Rājagṛha）。當時，一些比丘用洗缽的水，倒在在家居士的屋子裡。一些居士看見了，譏諷地說：『這些比丘不知道洗缽的髒水應該倒在哪裡，更何況知道更遠的事情！』年長的比丘聽見了，各種呵斥他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀各種呵斥之後，告訴各位比丘：『不應該把洗缽的水倒在在家居士的屋子裡。』

有一些在家居士新建了房屋，希望得到比丘缽里的水灑在地上，認為這樣吉祥。一些比丘不敢灑水，一些居士說：『這些比丘不值得人尊敬！』一些比丘將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團。

【English Translation】 English version: 『These Bhikkhus (monks) use their noses like elephants!』

Furthermore, some Bhikkhus ate while shaking their hands. Some laypeople saw this and criticized them, saying, 『These Bhikkhus shake their noses like elephants!』

Furthermore, some Bhikkhus ate while sticking out their tongues. Some laypeople saw this and criticized them, saying, 『These Bhikkhus stick out their tongues like dogs!』

Furthermore, some Bhikkhus swallowed their food whole; and some Bhikkhus grabbed handfuls of rice and threw them into their mouths from a distance. Some laypeople saw this and all criticized them. The elder Bhikkhus heard about this, and after various rebukes, reported it to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of Bhikkhus and asked them, 『Is this true, Bhikkhus?』 They replied, 『It is true, O Blessed One!』 After various rebukes, the Buddha told the Bhikkhus, 『Now, for the sake of the Bhikkhus, I will establish a rule of training. From now on, this precept should be recited as follows:』

『I will not eat with puffed-out cheeks, this should be learned.』

『I will not bite off half of the food and then swallow it, this should be learned.』

『I will not stretch out my arm to take food, this should be learned.』

『I will not eat while shaking my hand, this should be learned.』

『I will not eat while sticking out my tongue, this should be learned.』

『I will not swallow my food whole, this should be learned.』

『I will not grab handfuls of rice and throw them into my mouth from a distance, this should be learned.』

The Buddha was in Rājagṛha (city in ancient India). At that time, some Bhikkhus poured the water used for washing their bowls into the houses of laypeople. Some laypeople saw this and criticized them, saying, 『These Bhikkhus do not know where to pour the dirty water from washing their bowls, how much less do they know about distant matters!』 The elder Bhikkhus heard about this, and after various rebukes, reported it to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus and asked them, 『Is this true, Bhikkhus?』 They replied, 『It is true, O Blessed One!』 After various rebukes, the Buddha told the Bhikkhus, 『You should not pour the water used for washing your bowls into the houses of laypeople.』

Some laypeople had newly built houses and wanted the water from the Bhikkhus' bowls to be sprinkled on the ground, believing it to be auspicious. Some Bhikkhus did not dare to sprinkle the water, and some laypeople said, 『These Bhikkhus are not worthy of respect!』 The Bhikkhus reported this matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus.

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告諸比丘：「聽諸比丘以缽中無食水，用灑地。今為諸比丘結應學法，從今是戒應如是說：

「不以缽中有食水，灑白衣屋內，應當學。」

佛在王舍城。爾時諸比丘以飯覆羹，諸白衣謂未得更與之。既知已，譏呵言：「此諸比丘以飯覆羹，如小兒！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應以飯覆羹。」

有諸病比丘不敢以飯覆羹，蟲落羹中不能得去。以是白佛，佛以是事集比丘僧，告諸比丘：「聽以飯覆羹，不應更望得。今為諸比丘結應學法，從今是戒應如是說：

「不以飯覆羹，更望得，應當學。」

佛在王舍城。爾時有諸比丘至白衣家嫌呵食，復有諸比丘自索益食，諸居士皆譏呵。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應嫌呵食、自索益食。」諸比丘便不敢為病比丘索益食。以是白佛，佛以是事集比丘僧，告諸比丘：「聽為他比丘索益食，不應自為。今為諸比丘結應學法，從今是戒應如是說：

「不嫌呵食，應當學。」

「不為已索益食，應當學。」

【現代漢語翻譯】 現代漢語譯本 佛告眾比丘：『聽著，各位比丘將缽中剩餘的食物水用來灑地。現在為各位比丘制定應學之法，從今以後，這條戒律應這樣說：』 『不應將缽中剩餘的食物水灑在在家居士的房屋內，應當學習。』 佛陀住在王舍城（Rājagṛha）。當時，一些比丘用飯蓋住菜羹，在家的居士以為他們沒有得到足夠的食物，想要再給他們。得知真相后，居士們譏諷道：『這些比丘用飯蓋住菜羹，像小孩子一樣！』一些年長的比丘聽到了，紛紛責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘：『不應該用飯蓋住菜羹。』 有些生病的比丘不敢用飯蓋住菜羹，以至於蟲子掉進菜羹里也無法去除。他們將此事稟告佛陀，佛陀因此事召集比丘僧團，告訴各位比丘：『允許用飯蓋住菜羹，但不應再期望獲得更多的食物。現在為各位比丘制定應學之法，從今以後，這條戒律應這樣說：』 『不用飯蓋住菜羹，還期望獲得更多的食物，應當學習。』 佛陀住在王舍城（Rājagṛha）。當時，有些比丘到在家居士家嫌棄食物，還有些比丘自己索要更多的食物，居士們都譏諷他們。一些年長的比丘聽到了，紛紛責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘：『不應該嫌棄食物、自己索要更多的食物。』比丘們因此不敢為生病的比丘索要更多的食物。他們將此事稟告佛陀，佛陀因此事召集比丘僧團，告訴各位比丘：『允許為其他比丘索要更多的食物，但不應該為自己。現在為各位比丘制定應學之法，從今以後，這條戒律應這樣說：』 『不嫌棄食物，應當學習。』 『不為自己索要更多的食物，應當學習。』

【English Translation】 English version The Buddha told the Bhikkhus (monks): 'Listen, Bhikkhus, about using the water with leftover food in the bowl to sprinkle the ground. Now, I am establishing a training rule for the Bhikkhus. From now on, this precept should be recited as follows:' 'One should not sprinkle the water with leftover food in the bowl inside the house of a layperson; one should train oneself.' The Buddha was in Rājagṛha (city in ancient India). At that time, some Bhikkhus covered their soup with rice. The laypeople thought they had not received enough food and wanted to give them more. Upon learning the truth, the laypeople criticized them, saying, 'These Bhikkhus cover their soup with rice, just like children!' Some senior Bhikkhus heard this, rebuked them in various ways, and reported the matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and asked the Bhikkhus, 'Is it true that you did this?' They replied, 'It is true, Venerable One!' After various rebukes, the Buddha told the Bhikkhus, 'You should not cover your soup with rice.' Some sick Bhikkhus did not dare to cover their soup with rice, so insects fell into the soup and they could not remove them. They reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter and told the Bhikkhus, 'You are allowed to cover your soup with rice, but you should not expect to receive more food.' Now, I am establishing a training rule for the Bhikkhus. From now on, this precept should be recited as follows:' 'One should not cover the soup with rice and still expect to receive more food; one should train oneself.' The Buddha was in Rājagṛha (city in ancient India). At that time, some Bhikkhus complained about the food at the houses of laypeople, and some Bhikkhus asked for more food for themselves. The laypeople all criticized them. Some senior Bhikkhus heard this, rebuked them in various ways, and reported the matter to the Buddha. The Buddha gathered the Sangha because of this matter and asked the Bhikkhus, 'Is it true that you did this?' They replied, 'It is true, Venerable One!' After various rebukes, the Buddha told the Bhikkhus, 'You should not complain about the food or ask for more food for yourselves.' The Bhikkhus then did not dare to ask for more food for sick Bhikkhus. They reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter and told the Bhikkhus, 'You are allowed to ask for more food for other Bhikkhus, but you should not do so for yourselves.' Now, I am establishing a training rule for the Bhikkhus. From now on, this precept should be recited as follows:' 'One should not complain about the food; one should train oneself.' 'One should not ask for more food for oneself; one should train oneself.'

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佛在王舍城。爾時諸比丘視比坐缽中多少，諸居士見，譏呵言：「此諸比丘如小兒視他缽中：『汝得多，我得少；汝得少，我得多。』」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應視比坐缽中多少。」

時五百比丘在一家食，食已共相語言：「希有此食！」下座比丘言：「上座得好，我等不得！」諸比丘作是念：「佛聽我等視他缽者，得知誰得，誰不得；不得者，教與。」以是白佛，佛以是事集比丘僧，告諸比丘：「聽視比坐缽，不得生嫌心。今為諸比丘結應學法，從今是戒應如是說：

「不嫌心視比坐缽，應當學。」

佛在王舍城。爾時諸比丘立大小便，諸居士見，譏呵言：「此諸比丘如驢、如馬！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不立大小便，應當學。」

時諸比丘病不能蹲地，以是白佛。佛以是事集比丘僧，告諸比丘：「聽諸比丘病時，立大小便。從今是戒應如是說：

「不立大小便，除病，應當學。」

【現代漢語翻譯】 現代漢語譯本

佛陀在王舍城（Rājagṛha）的時候。當時，一些比丘觀察彼此坐席上缽中的食物多少。一些在家居士看見了，就譏諷說：『這些比丘就像小孩子一樣，看著別人的缽說：「你得到的比我多，我得到的比你少；你得到的比我少，我得到的比我多。」』一些年長的比丘聽見了，就用各種方式呵斥他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀用各種方式呵斥了他們之後，告訴各位比丘：『不應該觀察彼此坐席上缽中的食物多少。』 當時，五百位比丘在一家居士家中接受供養。用齋完畢后，他們互相議論說：『今天的食物真是稀有難得！』一位下座的比丘說：『上座的比丘得到好的食物，我們卻沒有得到！』各位比丘這樣想：『佛陀允許我們觀察別人的缽，這樣就能知道誰得到好的食物，誰沒有得到；對於沒有得到好食物的人，可以教導供養者分給他們。』他們將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『允許觀察其他比丘的缽，但是不可以因此生起嫌隙之心。現在為各位比丘制定應學的戒條，從今以後，這條戒律應該這樣說：』 『不以嫌隙之心觀察其他比丘的缽，應當學習。』 佛陀在王舍城（Rājagṛha）的時候。當時，一些比丘站著大小便。一些在家居士看見了，就譏諷說：『這些比丘就像驢馬一樣！』一些年長的比丘聽見了，就用各種方式呵斥他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，問各位比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀用各種方式呵斥了他們之後，告訴各位比丘：『現在為各位比丘制定應學的戒條，從今以後，這條戒律應該這樣說：』 『不站著大小便，應當學習。』 當時，一些比丘因為生病而無法蹲下，因此將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『允許各位比丘在生病的時候站著大小便。從今以後，這條戒律應該這樣說：』 『不站著大小便，除非生病，應當學習。』

【English Translation】 English version

The Buddha was in Rājagṛha (王舍城). At that time, some bhikkhus (比丘, monks) were observing the amount of food in each other's bowls while seated. Some laypeople saw this and criticized them, saying, 'These bhikkhus are like children, looking at others' bowls and saying: 'You got more, I got less; you got less, I got more.'' Some elder bhikkhus heard this, rebuked them in various ways, and reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha (比丘僧, monastic community) and asked the bhikkhus, 'Is it true that you did this?' They replied, 'It is true, O Blessed One!' After the Buddha had rebuked them in various ways, he told the bhikkhus, 'You should not observe the amount of food in each other's bowls while seated.' At that time, five hundred bhikkhus were eating at a layperson's house. After the meal, they discussed among themselves, saying, 'This food is rare and wonderful!' A junior bhikkhu said, 'The senior bhikkhus got good food, but we did not!' The bhikkhus thought, 'If the Buddha allows us to observe others' bowls, we can know who got good food and who did not; for those who did not get good food, we can instruct the donors to give them some.' They reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha and told the bhikkhus, 'You are allowed to observe other bhikkhus' bowls, but you must not harbor resentment in your hearts. Now I will establish a training rule for the bhikkhus; from now on, this precept should be recited as follows:' 'I will train myself not to observe other bhikkhus' bowls with resentment in my heart.' The Buddha was in Rājagṛha (王舍城). At that time, some bhikkhus were standing while urinating and defecating. Some laypeople saw this and criticized them, saying, 'These bhikkhus are like donkeys and horses!' Some elder bhikkhus heard this, rebuked them in various ways, and reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha and asked the bhikkhus, 'Is it true that you did this?' They replied, 'It is true, O Blessed One!' After the Buddha had rebuked them in various ways, he told the bhikkhus, 'Now I will establish a training rule for the bhikkhus; from now on, this precept should be recited as follows:' 'I will train myself not to stand while urinating and defecating.' At that time, some bhikkhus were unable to squat due to illness, so they reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha and told the bhikkhus, 'You are allowed to stand while urinating and defecating when you are ill. From now on, this precept should be recited as follows:' 'I will train myself not to stand while urinating and defecating, except when ill.'

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佛在王舍城。爾時諸比丘水中大小便，諸居士譏呵。長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾，世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不大小便水中，應當學。」

有諸病比丘，醫語言：「汝可水中大小便，我當視之，知可治不？」諸比丘不敢，語言：「愿作余方！」醫言：「唯視此，然後知！」諸病比丘作是念：「佛若聽大小便水中者，乃當得愈。」以是白佛。佛以是事集比丘僧，告諸比丘：「今聽病比丘水中大小便。從今是戒應如是說：

「不大小便凈水中，除病，應當學。」

若大小便木上，因此流入水中。不犯。

佛在王舍城。爾時諸比丘大小便生草葉上，諸居士見，譏呵言：「此諸比丘似牛羊！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不大小便生草葉上，除病，應當學。」

若大小便木上，因此流草葉上，不犯。

佛在王舍城。爾時諸比丘爲著屐、革屣人說法，諸居士見，譏呵言：「是法尊貴

【現代漢語翻譯】 現代漢語譯本：佛陀在王舍城（Rājagṛha）時。當時，一些比丘在水中大小便，居士們譏諷責罵。長老比丘聽聞后，也種種呵責，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問諸比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責后，告訴諸比丘：『現在為諸比丘制定應學之法，從今以後這條戒律應這樣說：』 『不可以在凈水中大小便，應當學習。』 有些生病的比丘，醫生說：『你可以在水中大小便，我來觀察，看看能否醫治。』諸比丘不敢，說：『希望用其他方法！』醫生說：『只有觀察這個，然後才能知道！』這些生病的比丘心想：『如果佛陀允許在水中大小便，或許就能痊癒。』因此將此事稟告佛陀。佛陀因此事召集比丘僧眾，告訴諸比丘：『現在允許生病的比丘在水中大小便。從今以後這條戒律應這樣說：』 『不可以在凈水中大小便，除非生病，應當學習。』 如果大小便在木頭上，因此流入水中，不犯戒。 佛陀在王舍城（Rājagṛha）時。當時，一些比丘在生長的草葉上大小便，居士們看見后，譏諷責罵說：『這些比丘像牛羊一樣！』諸長老比丘聽聞后，也種種呵責，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問諸比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責后，告訴諸比丘：『現在為諸比丘制定應學之法，從今以後這條戒律應這樣說：』 『不可以在生長的草葉上大小便，除非生病，應當學習。』 如果大小便在木頭上，因此流到草葉上，不犯戒。 佛陀在王舍城（Rājagṛha）時。當時，一些比丘為穿著木屐、革屣的人說法，居士們看見后，譏諷責罵說：『佛法是尊貴的』

【English Translation】 English version: The Buddha was in Rājagṛha (王舍城). At that time, some monks urinated and defecated in the water, and the laypeople criticized and scolded them. The elder monks heard about it, also scolded them in various ways, and reported the matter to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked the monks, 'Is it true that you did this?' They replied, 'It is true, World Honored One!' After the Buddha scolded them in various ways, he told the monks, 'Now I am establishing a rule of training for the monks. From now on, this precept should be stated as follows:' 'One should train oneself not to urinate or defecate in clean water.' There were some sick monks, and the doctor said, 'You can urinate and defecate in the water, and I will observe it to see if it can be cured.' The monks dared not and said, 'We wish to use other methods!' The doctor said, 'Only by observing this will I know!' These sick monks thought, 'If the Buddha allows urinating and defecating in the water, perhaps I can be cured.' Therefore, they reported the matter to the Buddha. The Buddha gathered the assembly of monks because of this matter and told the monks, 'Now I allow sick monks to urinate and defecate in the water. From now on, this precept should be stated as follows:' 'One should train oneself not to urinate or defecate in clean water, except when sick.' If one urinates or defecates on wood, and it flows into the water as a result, there is no offense. The Buddha was in Rājagṛha (王舍城). At that time, some monks urinated and defecated on growing grass and leaves, and the laypeople saw it and criticized and scolded them, saying, 'These monks are like cattle and sheep!' The elder monks heard about it, also scolded them in various ways, and reported the matter to the Buddha. The Buddha gathered the assembly of monks because of this matter and asked the monks, 'Is it true that you did this?' They replied, 'It is true, World Honored One!' After the Buddha scolded them in various ways, he told the monks, 'Now I am establishing a rule of training for the monks. From now on, this precept should be stated as follows:' 'One should train oneself not to urinate or defecate on growing grass and leaves, except when sick.' If one urinates or defecates on wood, and it flows onto the grass and leaves as a result, there is no offense. The Buddha was in Rājagṛha (王舍城). At that time, some monks were teaching the Dharma to people wearing wooden clogs and leather shoes, and the laypeople saw it and criticized and scolded them, saying, 'The Dharma is noble'

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，第一微妙；而諸比丘爲著屐、革屣人說，輕慢此法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「不爲著屐人說法，應當學。」

「不爲著革屣人說法，應當學。」

有諸病人不得脫屐、革屣，而欲聞法，諸比丘不敢說。以是白佛。佛以是事集比丘僧，告諸比丘：「今聽諸比丘爲著屐、革屣病人說法。從今是戒應如是說：

「人著屐，不應為說法，除病，應當學。」

「人著革屣，不應為說法，除病，應當學。」

法者：佛所說、聲聞所說、仙人所說、諸天所說、及一切如法說者。

若多人著屐、革屣不能令脫，但因不著者，為說，不犯。

佛在王舍城。爾時諸比丘為現胸人，乃至拄杖人說法，諸居士見譏呵如上。諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「人現胸，不應為說法，應當學。」

有諸病人慾聞法，諸比丘不敢為說，以是白佛。佛以是事集比丘僧，

【現代漢語翻譯】 現代漢語譯本：『第一微妙』是指非常殊勝的佛法。有些比丘為穿著木屐、皮鞋的人說法，輕慢了這種殊勝的佛法！」各位長老比丘聽了，紛紛呵斥，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問各位比丘：「你們真的這樣做了嗎？」回答說：「確實如此，世尊！」佛陀種種呵斥之後，告訴各位比丘：「現在為各位比丘制定應學之法，從今以後這條戒律應這樣說： 『不為穿著木屐的人說法，應當學習。』 『不為穿著皮鞋的人說法，應當學習。』 有些病人不能脫下木屐、皮鞋，卻想聽聞佛法，各位比丘不敢為他們說法。因此將此事稟告佛陀。佛陀因此事召集比丘僧眾，告訴各位比丘：『現在允許各位比丘為穿著木屐、皮鞋的病人說法。』從今以後這條戒律應這樣說： 『有人穿著木屐，不應為他說法，除非是病人，應當學習。』 『有人穿著皮鞋，不應為他說法，除非是病人，應當學習。』 『法』指的是：佛陀所說、聲聞（Śrāvaka）[聽聞佛陀教誨的弟子]所說、仙人所說、諸天所說，以及一切如法之說。 如果很多人穿著木屐、皮鞋，無法讓他們脫下，但可以只為沒有穿著的人說法，這樣就不算違犯。 佛陀住在王舍城（Rājagṛha）。當時，各位比丘為袒露胸膛的人，甚至拄著枴杖的人說法，各位居士見了，像之前一樣譏諷呵斥。各位長老比丘聽了，紛紛呵斥，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『現在為各位比丘制定應學之法，從今以後這條戒律應這樣說：』 『有人袒露胸膛，不應為他說法，應當學習。』 有些病人想聽聞佛法，各位比丘不敢為他們說法，因此將此事稟告佛陀。佛陀因此事召集比丘僧眾，

【English Translation】 English version: 'First subtle' refers to the most excellent Dharma. Some Bhikshus (monks) were preaching the Dharma to people wearing wooden clogs and leather shoes, showing disrespect to this excellent Dharma!' The elder Bhikshus, upon hearing this, reprimanded them in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha (monastic community) and asked the Bhikshus: 'Did you really do this?' They replied: 'Indeed, O Blessed One!' After various reprimands, the Buddha told the Bhikshus: 'Now, for the sake of the Bhikshus, I establish a rule of learning. From now on, this precept should be recited as follows:' 'One should learn not to preach the Dharma to a person wearing wooden clogs.' 'One should learn not to preach the Dharma to a person wearing leather shoes.' Some sick people could not take off their wooden clogs or leather shoes but wanted to hear the Dharma. The Bhikshus did not dare to preach to them. Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha and told the Bhikshus: 'Now I allow the Bhikshus to preach the Dharma to sick people wearing wooden clogs or leather shoes.' From now on, this precept should be recited as follows: 'If a person is wearing wooden clogs, one should not preach the Dharma to him, except if he is sick; one should learn this.' 'If a person is wearing leather shoes, one should not preach the Dharma to him, except if he is sick; one should learn this.' 'Dharma' refers to: what the Buddha said, what the Śrāvaka (Disciples who hear the Buddha's teachings) said, what the immortals said, what the Devas (gods) said, and all righteous speech. If many people are wearing wooden clogs or leather shoes and it is not possible to have them removed, but one can preach to those who are not wearing them, then it is not a transgression. The Buddha was in Rājagṛha (King's Abode). At that time, the Bhikshus were preaching the Dharma to people with exposed chests and even to people leaning on canes. The laypeople, upon seeing this, ridiculed and reproached them as before. The elder Bhikshus, upon hearing this, reprimanded them in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha and asked the Bhikshus: 'Did you really do this?' They replied: 'Indeed, O Blessed One!' After various reprimands, the Buddha told the Bhikshus: 'Now, for the sake of the Bhikshus, I establish a rule of learning. From now on, this precept should be recited as follows:' 'One should learn not to preach the Dharma to a person with an exposed chest.' Some sick people wanted to hear the Dharma, but the Bhikshus did not dare to preach to them. Therefore, they reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikshu Sangha,

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告諸比丘：「聽為現胸病人說法。從今是戒應如是說：

「人現胸，不應為說法，除病，應當學。」

人坐，比丘立；人在高坐，比丘在下；人臥，比丘坐；人在前，比丘在後；人在道中，比丘在道外；為覆頭人，為反抄衣人，為左右反抄衣人，為持蓋覆身人，為騎乘人，為拄杖人說法，皆如上說。

佛在王舍城。爾時諸比丘為捉刀、捉弓箭人說地獄苦。彼人聞已，便大瞋恚，斫射比丘，比丘即死。諸長老比丘聞，以是白佛。佛以是事集比丘僧，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「人捉刀，不應為說法，應當學。」

「人捉弓箭，不應為說，應當學。」

佛在王舍城。爾時六群比丘為十七群比丘于請家取食分，六群比丘靳固十七群比丘不早還。日逼中，十七群比丘上樹望之。諸長老比丘見，以事白佛。佛以是事集比丘僧，告諸比丘：「今為諸比丘結應學法，從今是戒應如是說：

「樹過人不得上，應當學。」

時有比丘向拘薩羅國，道遇惡獸不敢上樹，為獸所害。諸比丘以是白佛，佛言：「從今是戒應如是說：

「樹過人不得上，除大因緣，應當學。」

大因緣者：惡獸諸難，是名大因緣。

比丘尼除大小便生草菜上，

余皆如上。

式叉摩那、沙彌、沙彌尼，突吉羅(眾學竟)。

五分律第一分之八七滅諍法

「於何處起，應與現前比尼，與現前比尼？」答言：「瞻婆城。」「因誰起？」答言：「六群比丘。」

「於何處起，應與憶念比尼，與憶念比尼？」答言：「王舍城。」「因誰起？」答言：「陀婆力士子。」

「於何處起，應與不癡比尼，與不癡比尼？」答言：「王舍城。」「因誰起？」答言：「伽伽比丘」

「於何處起，應與自言，與自言？」答言：「舍衛城。」「因誰起？」答言：「因異比丘。」

「於何處起，應與多人語，與多人語？」答言：「舍衛城。」「因誰起？」答言：「因眾多比丘。」

「於何處起，應與草布地，與草布地？」答言：「舍衛城。」「因誰起？」答言：「因眾多比丘。」

「於何處起，應與本言治，與本言治？」答言：「舍衛城。」「因誰起？」答言：「優陀夷。」

五分律卷第十 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十一(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第二分初尼律波羅夷法

佛在舍衛城。爾時長老優波離問佛：「世尊已為諸比丘結戒：『

【現代漢語翻譯】 現代漢語譯本 式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼），突吉羅（Duṣkṛta，惡作，輕罪）。（眾學竟）

《五分律》第一分之八七滅諍法

『在何處發生，應給予現前毗尼（Pratyakṣa-vinaya，現前止諍法），給予現前毗尼？』回答說：『瞻婆城（Campā）。』『因誰而起？』回答說：『六群比丘。』

『在何處發生，應給予憶念毗尼（Smṛti-vinaya，憶念止諍法），給予憶念毗尼？』回答說：『王舍城（Rājagṛha）。』『因誰而起？』回答說：『陀婆力士子。』

『在何處發生，應給予不癡毗尼（Amūḍha-vinaya，不癡止諍法），給予不癡毗尼？』回答說：『王舍城（Rājagṛha）。』『因誰而起？』回答說：『伽伽比丘。』

『在何處發生，應給予自言治（Tatsya-pāpīyasikā，罪性語），給予自言治？』回答說：『舍衛城（Śrāvastī）。』『因誰而起？』回答說：『因異比丘。』

『在何處發生，應給予多人語（Yebhuyyasika，多數決），給予多人語？』回答說：『舍衛城（Śrāvastī）。』『因誰而起？』回答說：『因眾多比丘。』

『在何處發生，應給予草布地（Tṛṇa-vastāraka，覆草息諍法），給予草布地？』回答說：『舍衛城（Śrāvastī）。』『因誰而起？』回答說：『因眾多比丘。』

『在何處發生，應給予本言治（Pratijñā-karaṇa，原語對治），給予本言治？』回答說：『舍衛城（Śrāvastī）。』『因誰而起？』回答說：『優陀夷（Udayin）。』

《五分律》卷第十 大正藏第 22 冊 No. 1421 彌沙塞部和醯《五分律》

《五分律》卷第十一(彌沙塞)

宋 罽賓（Kashmir）三藏佛陀什（Buddha-jīva）共竺道生等譯

第二分初尼律波羅夷法

佛在舍衛城（Śrāvastī）。爾時長老優波離（Upāli）問佛：『世尊已為諸比丘結戒：』

【English Translation】 English version Śikṣamāṇā (female trainee), Śrāmaṇera (novice monk), Śrāmaṇerī (novice nun), Duṣkṛta (wrongdoing, minor offense). (End of the section on collective training)

The Eighty-Seven Methods of Settling Disputes, Part One of the Five-Part Vinaya

'Where did it arise that the Pratyakṣa-vinaya (settlement in the presence of the parties) should be applied, that the Pratyakṣa-vinaya should be applied?' The answer: 'Campā.' 'Who caused it to arise?' The answer: 'The group of six monks.'

'Where did it arise that the Smṛti-vinaya (settlement by recollection) should be applied, that the Smṛti-vinaya should be applied?' The answer: 'Rājagṛha.' 'Who caused it to arise?' The answer: 'The son of Dhava the strongman.'

'Where did it arise that the Amūḍha-vinaya (settlement for non-insanity) should be applied, that the Amūḍha-vinaya should be applied?' The answer: 'Rājagṛha.' 'Who caused it to arise?' The answer: 'The monk Gagga.'

'Where did it arise that the Tatsya-pāpīyasikā (declaration of guilt) should be applied, that the Tatsya-pāpīyasikā should be applied?' The answer: 'Śrāvastī.' 'Who caused it to arise?' The answer: 'A certain monk.'

'Where did it arise that the Yebhuyyasika (settlement by majority vote) should be applied, that the Yebhuyyasika should be applied?' The answer: 'Śrāvastī.' 'Who caused it to arise?' The answer: 'Many monks.'

'Where did it arise that the Tṛṇa-vastāraka (covering over with grass) should be applied, that the Tṛṇa-vastāraka should be applied?' The answer: 'Śrāvastī.' 'Who caused it to arise?' The answer: 'Many monks.'

'Where did it arise that the Pratijñā-karaṇa (original statement) should be applied, that the Pratijñā-karaṇa should be applied?' The answer: 'Śrāvastī.' 'Who caused it to arise?' The answer: 'Udayin.'

The Tenth Scroll of the Five-Part Vinaya Taishō Tripiṭaka Volume 22, No. 1421, Mahīśāsaka Vinaya

The Eleventh Scroll of the Five-Part Vinaya (Mahīśāsaka)

Translated by the Tripiṭaka Master Buddha-jīva from Kashmir during the Song Dynasty, together with Zhu Daosheng and others.

The First Pārājika Rule for Nuns, Part Two

The Buddha was in Śrāvastī. At that time, the Elder Upāli asked the Buddha: 'The World-Honored One has already established precepts for the monks:'

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若比丘，共諸比丘同學戒法，戒羸不捨行淫法，乃至共畜生，是比丘得波羅夷，不共住。』是戒我當云何持？為應作一部僧持、二部僧持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，共諸比丘尼同學戒法，戒羸不捨，隨意行淫，乃至共畜生，是比丘尼得波羅夷，不共住。」

爾時長老優波離復問佛：「世尊已為諸比丘結戒：『若比丘，若聚落、若空地，盜心不與取，乃至不共住。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，若聚落、若空地，盜心不與取。若王、若大臣，若捉、若縛、若殺、若擯，語言：『汝賊！汝癡！』是比丘尼得波羅夷，不共住。」

爾時優波離復問佛：「世尊已為諸比丘結戒：『若比丘，若人、若似人，若自殺，乃至不共住。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，若人、若似人，若自殺、若與刀藥殺、若教人殺、若教人自殺，譽死、贊死：『咄！人用惡活為？死勝生。』作是心，隨心殺；如是種種因緣，彼因是死，是比丘尼得波羅夷，不共住。」

爾時優波離復問佛：「世尊已為諸比丘結戒：『若比丘，不知、不見過人法，乃至不共住。』我當云何持？」佛言：

【現代漢語翻譯】 現代漢語譯本： 『比丘們，如果一位比丘與其他的比丘一起學習戒律，但戒律薄弱，不放棄行淫，甚至與畜生行淫，這位比丘就觸犯了波羅夷罪（Pārājika，斷頭罪，逐出僧團），不得與僧團共住。』這個戒律我應當如何持守？是應該由一個僧團來持守，還是由兩個僧團來持守？」佛陀說：「應該由兩個僧團來持守。從今以後，這條戒律應當這樣說： 『比丘尼們，如果一位比丘尼與其他的比丘尼一起學習戒律，但戒律薄弱，不放棄，隨意行淫，甚至與畜生行淫，這位比丘尼就觸犯了波羅夷罪，不得與僧團共住。』 當時，長老優波離（Upāli，佛陀十大弟子之一，持戒第一）又問佛陀：「世尊已經為比丘們制定了戒律：『如果一位比丘，在村落里或空曠的地方，以盜竊的心態拿取不屬於自己的東西，乃至不得與僧團共住。』我應當如何持守這條戒律？」佛陀說：「應該由兩個僧團來持守。從今以後，這條戒律應當這樣說： 『如果一位比丘尼，在村落里或空曠的地方，以盜竊的心態拿取不屬於自己的東西。如果國王、大臣，捉住她、捆綁她、殺死她、驅逐她，並且說：『你這個賊！你這個愚癡的人！』這位比丘尼就觸犯了波羅夷罪，不得與僧團共住。』 當時，優波離又問佛陀：「世尊已經為比丘們制定了戒律：『如果一位比丘，對人或非人，自己殺死自己，乃至不得與僧團共住。』我應當如何持守這條戒律？」佛陀說：「應該由兩個僧團來持守。從今以後，這條戒律應當這樣說： 『如果一位比丘尼，對人或非人，自己殺死自己、或者給予刀或藥物殺死、或者教唆他人殺死、或者教唆他人自殺，讚美死亡、稱頌死亡：『唉！人活著有什麼用？死亡勝過生存。』產生這樣的想法，隨著這種想法而殺人；像這樣種種因緣，因為這個原因而死亡，這位比丘尼就觸犯了波羅夷罪，不得與僧團共住。』 當時，優波離又問佛陀：「世尊已經為比丘們制定了戒律：『如果一位比丘，不知道、不瞭解超越常人的法，乃至不得與僧團共住。』我應當如何持守？」佛陀說：

【English Translation】 English version: 『Monks, if a bhikkhu, together with other bhikkhus, studies the precepts, but is weak in discipline and does not abandon the practice of sexual intercourse, even with animals, that bhikkhu has committed a Pārājika (defeat, expulsion from the Sangha) and is not allowed to live with the Sangha.』 How should I uphold this precept? Should it be upheld by one Sangha or by two Sanghas?」 The Buddha said, 「It should be upheld by two Sanghas. From now on, this precept should be stated as follows: 『Bhikkhunis, if a bhikkhuni, together with other bhikkhunis, studies the precepts, but is weak in discipline and does not abandon, and freely engages in sexual intercourse, even with animals, that bhikkhuni has committed a Pārājika and is not allowed to live with the Sangha.』 At that time, the elder Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) again asked the Buddha, 「The World-Honored One has already established precepts for the bhikkhus: 『If a bhikkhu, in a village or in an empty place, with a thieving mind takes what is not given, even to the point of not living with the Sangha.』 How should I uphold this precept?」 The Buddha said, 「It should be upheld by two Sanghas. From now on, this precept should be stated as follows: 『If a bhikkhuni, in a village or in an empty place, with a thieving mind takes what is not given. If the king, or a minister, seizes her, binds her, kills her, or banishes her, and says: 『You thief! You fool!』 that bhikkhuni has committed a Pārājika and is not allowed to live with the Sangha.』 At that time, Upāli again asked the Buddha, 「The World-Honored One has already established precepts for the bhikkhus: 『If a bhikkhu, towards a human or a non-human being, kills himself, even to the point of not living with the Sangha.』 How should I uphold this precept?」 The Buddha said, 「It should be upheld by two Sanghas. From now on, this precept should be stated as follows: 『If a bhikkhuni, towards a human or a non-human being, kills herself, or gives a knife or medicine to kill, or instigates another to kill, or instigates another to kill himself, praises death, extols death: 『Alas! What is the use of living a miserable life? Death is better than life.』 Having such a thought, and killing according to that thought; in such various circumstances, because of this reason, death occurs, that bhikkhuni has committed a Pārājika and is not allowed to live with the Sangha.』 At that time, Upāli again asked the Buddha, 「The World-Honored One has already established precepts for the bhikkhus: 『If a bhikkhu, does not know, does not understand the Dharma that transcends ordinary people, even to the point of not living with the Sangha.』 How should I uphold this?」 The Buddha said:

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「應作二部僧持。從今是戒應如是說：

「若比丘尼，不知、不見過人法，聖利滿足，自稱我如是知，如是見。是比丘尼后時，若問、若不問，為出罪，求清凈故，作是言：『我不知言知、不見言見，虛誑妄語。』除增上慢，是比丘尼得波羅夷，不共住。」

爾時毗舍佉婿，名鹿子。鹿子敬毗舍佉，猶如敬母，時人遂名為毗舍佉鹿子母。其孫名尸利跋，尸利跋常繫念于偷罹難陀比丘尼，后請比丘尼僧，偷罹難陀託病不往，共一小沙彌尼坐守僧房。時到，比丘尼僧皆詣其家，尸利跋手自下食，問言：「偷罹難陀何故不來？」詣比丘尼答言：「以其病，僧差守房，是故不來。」彼下上坐食已，便馳往問：「何所患苦？」答言：「骨節皆痛！」彼即為按摩。比丘尼言：「聽汝處處按摩，但不得行欲！」既按摩已，問言：「汝須何物？」答言：「我須干棗。」便買與之。比丘尼以手捧棗，問言：「汝見是干棗不？」答言：「見！」比丘尼言：「若人繫心于不可行欲處，神明干縮亦如此也！」於是尸利跋與此比丘尼種種身相觸已，便出。諸比丘尼食還，入門遙見，咸疑已共偷罹難陀作不凈行，問言：「汝已破梵行耶？」答言：「我不破梵行，唯與男子身相觸耳！」小沙彌尼亦云：「如此！」諸比丘尼種種呵責言：「

【現代漢語翻譯】 現代漢語譯本：應由兩部僧團共同持有此戒。從今以後，此戒應如此宣說： 『若有比丘尼，在不知、不見超過常人的法，即聖潔的利益和滿足的情況下，卻自稱『我如是知，我如是見』。這位比丘尼之後，無論被詢問與否，爲了懺悔罪過，尋求清凈，而說出：『我不知卻說知，不見卻說見，說了虛假的謊言。』除非是增上慢（Adhimāna，未證得的境界，誤以為自己證得），這位比丘尼觸犯波羅夷（Pārājika，斷頭罪），不得與僧團共住。』 當時，毗舍佉（Visākhā）的女婿，名叫鹿子（Migāra）。鹿子尊敬毗舍佉，如同尊敬母親一樣，當時的人們就稱他為毗舍佉鹿子母（Visākhā Migāramātā）。他的孫子名叫尸利跋（Sirivaḍḍha），尸利跋常常思念著偷蘭難陀（Thullanandā）比丘尼。後來他邀請比丘尼僧團，偷蘭難陀託病沒有去，和一個小沙彌尼（Sāmaṇerī）一起坐在僧房裡看守。時間到了，比丘尼僧團都去了他家，尸利跋親手準備食物，問道：『偷蘭難陀為什麼沒來？』有比丘尼回答說：『因為她生病了，僧團安排她看守僧房，所以沒來。』他從上到下供養完食物后，就趕忙去問：『您患了什麼病？』偷蘭難陀回答說：『骨節都痛！』尸利跋就為她按摩。比丘尼說：『允許你到處按摩，但不能行淫慾！』按摩完后，尸利跋問道：『您需要什麼東西？』偷蘭難陀回答說：『我需要干棗。』尸利跋就買了給她。比丘尼用手捧著棗，問道：『你看見這些干棗了嗎？』尸利跋回答說：『看見了！』比丘尼說：『如果有人對不可行淫慾之處心生愛戀，他的精神也會像這干棗一樣乾枯萎縮！』於是尸利跋與這位比丘尼發生了種種身體上的接觸后，就離開了。諸位比丘尼吃完飯回來，從門口遠遠地看見，都懷疑他已經和偷蘭難陀做了不凈的行為，問道：『你已經破了梵行了嗎？』偷蘭難陀回答說：『我沒有破梵行，只是和男子發生了身體上的接觸罷了！』小沙彌尼也這樣說。諸位比丘尼紛紛呵責說：

【English Translation】 English version: This precept should be held by both Bhikkhu (monk) and Bhikkhuni (nun) Sanghas (community). From now on, this precept should be recited as follows: 『If a Bhikkhuni, without knowing or seeing the superhuman qualities, the noble benefit and satisfaction, claims, 『I know thus, I see thus.』 Later, whether asked or not, for the sake of expiation and purification, that Bhikkhuni says: 『I said I knew when I did not know, I said I saw when I did not see, I spoke a false lie.』 Except for Adhimāna (false claim of enlightenment), that Bhikkhuni commits a Pārājika (defeat), and is no longer allowed to live with the Sangha.』 At that time, Visākhā』s (a female lay disciple) son-in-law was named Migāra (name of a person). Migāra respected Visākhā as if she were his mother, so people called him Visākhā Migāramātā (Visākhā's mother Migāra). His grandson was named Sirivaḍḍha (name of a person), and Sirivaḍḍha often thought of the Bhikkhuni Thullanandā (name of a nun). Later, he invited the Bhikkhuni Sangha, but Thullanandā feigned illness and did not go, staying in the monastery with a young Sāmaṇerī (novice nun) to guard it. When the time came, the Bhikkhuni Sangha all went to his house, and Sirivaḍḍha personally served the food, asking, 『Why didn't Thullanandā come?』 The Bhikkhunis replied, 『Because she is ill, the Sangha has assigned her to guard the monastery, so she did not come.』 After he had finished serving the food to the senior and junior Bhikkhunis, he hurried to ask, 『What is ailing you?』 Thullanandā replied, 『My joints all ache!』 He then massaged her. The Bhikkhuni said, 『I allow you to massage everywhere, but you must not engage in sexual acts!』 After the massage, Sirivaḍḍha asked, 『What do you need?』 Thullanandā replied, 『I need dried dates.』 So he bought them for her. The Bhikkhuni held the dates in her hand and asked, 『Do you see these dried dates?』 Sirivaḍḍha replied, 『I see them!』 The Bhikkhuni said, 『If a person cherishes thoughts of engaging in sexual acts in an improper place, his spirit will wither and shrivel like these dried dates!』 Then Sirivaḍḍha engaged in various physical contacts with the Bhikkhuni and left. When the Bhikkhunis returned after the meal, they saw him from afar and suspected that he had engaged in impure conduct with Thullanandā, asking, 『Have you broken your Brahmacarya (vow of celibacy)?』 Thullanandā replied, 『I have not broken my Brahmacarya, I only had physical contact with a man!』 The young Sāmaṇerī also said the same. The Bhikkhunis scolded her in various ways, saying:

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佛種種毀訾與男子身相觸，種種讚歎不觸男子身！汝今云何作此惡事？」訶已，往到佛所，以事白佛。佛以是事集二部僧，問偷罹難陀：「汝實爾不？」答言：「實爾。世尊！」佛如上種種訶責已，告諸比丘：「以十利故，今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，欲盛變心，受男子種種摩觸：髮際已下，膝已上，肘已后。是比丘尼得波羅夷，不共住。」

比丘尼者：白四羯磨受具足戒。

釋欲盛變心已下，如比丘觸女人身戒中說。

爾時諸比丘尼，受男子捉手、捉衣、共期、獨共行、獨共住、獨共語、獨共一座坐、身親近男子，以此欲染心，不復樂道，或有反俗及作外道者。

時偷罹難陀比丘尼，著新染衣，摩拭身體，畫治眉目，往多人處。有諸男子捉其手，捉其衣言：「汝手柔軟好，汝衣細滑好！」諸長老比丘尼見，種種呵責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實作上八法不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，欲盛變心，受男子捉手、捉衣、共期、獨共行、獨共住、獨共語、獨共一座坐、身親近男子。八法具者，是比丘尼得波羅夷，不共住。」

捉手者：從

【現代漢語翻譯】 現代漢語譯本 佛陀種種呵斥（比丘尼）與男子身體接觸，種種讚歎（比丘尼）不與男子身體接觸！你現在為什麼做這種惡事？』呵斥之後，（諸比丘尼）前往佛陀處，將此事稟告佛陀。佛陀因此事召集二部僧眾，問偷罹難陀（Thullananda，人名）:『你真的做了這事嗎？』回答說：『確實如此，世尊！』佛陀如上種種呵責之後，告訴眾比丘：『因為這十種利益的緣故，現在為眾比丘尼制定戒律，從今以後這條戒律應當這樣說： 『如果比丘尼，以強烈的貪慾之心，接受男子種種的摩挲觸碰：從髮際以下，膝蓋以上，手肘以後。這位比丘尼觸犯波羅夷罪（Parajika，斷頭罪），不得共住。』 比丘尼（Bhikkhuni）：通過白四羯磨（白四羯磨，一種受戒儀式）受具足戒。 **盛變心已下，如比丘觸女人身戒中說。 當時，眾比丘尼接受男子捉手、捉衣、共同約定、獨自同行、獨自居住、獨自交談、獨自同座而坐、身體親近男子，因此以貪染之心，不再喜愛修道，或者有人還俗以及成為外道。 當時，偷罹難陀比丘尼，穿著新染的衣服，摩拭身體，描畫修飾眉毛，前往人多的地方。有些男子捉住她的手，捉住她的衣服說：『你的手柔軟真好，你的衣服細滑真好！』眾長老比丘尼看見了，種種呵責，將此事稟告佛陀。佛陀因此事召集二部僧眾，問眾比丘尼：『你們真的做了以上八件事嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘尼制定戒律，從今以後這條戒律應當這樣說： 『如果比丘尼，以強烈的貪慾之心，接受男子捉手、捉衣、共同約定、獨自同行、獨自居住、獨自交談、獨自同座而坐、身體親近男子。這八種行為全部具備者，這位比丘尼觸犯波羅夷罪，不得共住。』 捉手者：從

【English Translation】 English version The Buddha in various ways rebuked (the bhikkhunis) for touching the bodies of men, and in various ways praised (the bhikkhunis) for not touching the bodies of men! Why are you now doing such evil deeds?' After rebuking them, (the bhikkhunis) went to the Buddha and reported the matter to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders and asked Thullananda (Thullananda, a name): 'Did you really do this?' She replied: 'Indeed, Venerable One!' After the Buddha had rebuked her in various ways as above, he told the bhikkhus: 'For these ten benefits, I now establish a precept for the bhikkhunis; from now on, this precept should be recited as follows: 'If a bhikkhuni, with a mind of intense lust, accepts various kinds of rubbing and touching from a man: from below the hairline, above the knees, and behind the elbows. This bhikkhuni has committed a Parajika (Parajika, offense entailing expulsion) offense and is not allowed to live together.' Bhikkhuni (Bhikkhuni): One who has received the full ordination through the white four-kamma (白四羯磨, a type of ordination ceremony). **'With a mind of intense lust' and below, as described in the precept concerning a bhikkhu touching the body of a woman. At that time, the bhikkhunis accepted men holding their hands, holding their robes, making appointments together, walking alone together, living alone together, talking alone together, sitting alone on a seat together, and being physically close to men. Because of this, with minds of lust, they no longer delighted in practicing the path, or some even returned to lay life or became followers of other paths. At that time, the bhikkhuni Thullananda, wearing newly dyed robes, rubbed her body, painted and adorned her eyebrows, and went to places where there were many people. Some men held her hand and held her robe, saying: 'Your hand is so soft and good, your robe is so fine and smooth!' The elder bhikkhunis saw this and rebuked her in various ways, and reported the matter to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders and asked the bhikkhunis: 'Did you really do the above eight things?' They replied: 'Indeed, Venerable One!' After the Buddha had rebuked them in various ways, he told the bhikkhus: 'Now I establish a precept for the bhikkhunis; from now on, this precept should be recited as follows: 'If a bhikkhuni, with a mind of intense lust, accepts a man holding her hand, holding her robe, making appointments together, walking alone together, living alone together, talking alone together, sitting alone on a seat together, and being physically close to a man. If all eight of these actions are present, this bhikkhuni has committed a Parajika offense and is not allowed to live together.' Holding the hand: from

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肘已前。

捉衣者：身所著衣。

共期者：期至某處行淫法、或摩觸身，往到彼。

獨共行者：獨共男子一道行。

獨共住者：獨共男子一處住。

獨共語者：獨共男子一處語。

獨共一座坐者：獨共男子一床上坐。

身親近男子者：共一座坐時，身轉就男子。

若犯捉手，乃至身轉就男子，一一皆偷羅遮；若犯七事，雖已隨悔，后犯一事滿八，亦成波羅夷。

式叉摩那、沙彌尼，突吉羅。

爾時闡陀比丘數數犯罪：上床、下床皆不如法，數數食，別眾食，非時入聚落不白善比丘；比丘僧與作不見罪羯磨。其姊比丘尼名優蹉，來往共語，及與衣食。諸比丘尼見，語言：「姊妹！此比丘，比丘僧已和合與作不見罪羯磨。諸比丘已不共住、不共事、不共語。汝今云何來往共語，與其衣食？」優蹉言：「此是我弟！我若不視，誰當視者？」諸長老比丘尼種種呵責，以事白佛。佛以是事集二部僧，問優蹉：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「應令一比丘尼與優蹉親善者往屏處諫：『汝莫隨順僧羯磨不見罪比丘！』若受者善；若不受，應眾多比丘尼往諫，若受者善；若復不受，復應比丘尼僧往諫。」諸比丘受教敕，諸比丘尼令一

【現代漢語翻譯】 現代漢語譯本 肘已前：指（行為）發生在肘部之前。

捉衣者：指身體所穿的衣服。

共期者：指約定到某個地方進行淫穢行為，或者（相互）摩挲身體，然後前往那個地方。

獨共行者：指獨自與男子一同行走。

獨共住者：指獨自與男子同住一處。

獨共語者：指獨自與男子在一處交談。

獨共一座坐者：指獨自與男子同坐一張床或座位。

身親近男子者：指在同座而坐時，身體轉向靠近男子。

如果犯了捉手，乃至身體轉向靠近男子這些行為，每一項都構成偷蘭遮罪（Sthulanandana）；如果犯了以上七種行為，即使已經懺悔，之後再犯其中任何一項，累計達到八項，也構成波羅夷罪（Parajika）。

式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅罪（Dukkata）。

當時，闡陀比丘（Chanda）屢次犯戒：上床、下床都不如法，屢次（接受）別眾食，不在規定時間進入村落而不告知有德行的比丘；比丘僧團因此對他進行了不見罪羯磨（Tajjaniya-kamma，責罰）。他的姐姐，名叫優蹉（Uttara）的比丘尼，來往與他交談，並給他衣食。其他比丘尼看見了，就說：『姐妹！這位比丘，比丘僧團已經一致對他進行了不見罪羯磨。諸位比丘已經不與他同住、不與他共事、不與他交談。你現在怎麼還來往與他交談，給他衣食呢？』優蹉說：『這是我的弟弟！我如果不照顧他，誰來照顧呢？』諸位長老比丘尼紛紛呵斥她，並將此事稟告了佛陀。佛陀因為這件事召集了二部僧團，問優蹉：『你真的做了這些事嗎？』她回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴諸位比丘：『應當讓一位與優蹉親善的比丘尼到隱蔽的地方勸諫她：『你不要順從僧團羯磨不見罪的比丘！』如果她接受勸諫，那就好；如果她不接受，應當由眾多比丘尼前去勸諫，如果她接受勸諫，那就好；如果仍然不接受，就應當由比丘尼僧團前去勸諫。』諸位比丘接受了教誨，諸位比丘尼讓一位

【English Translation】 English version Before the elbow: Refers to actions occurring before the elbow.

Grasping the robe: Refers to the robe worn on the body.

Those who make an appointment: Refers to making an appointment to go to a certain place to engage in lewd acts, or to caress the body, and then going to that place.

Walking alone with a man: Refers to walking alone with a man.

Dwelling alone with a man: Refers to dwelling alone with a man in one place.

Speaking alone with a man: Refers to speaking alone with a man in one place.

Sitting alone on one seat with a man: Refers to sitting alone with a man on one bed or seat.

One who physically approaches a man: Refers to turning the body towards a man while sitting together.

If one commits the act of grasping hands, up to and including turning the body towards a man, each act constitutes a Sthulanandana offense; if one commits the above seven acts, even if one has repented, and then commits any one of them again, accumulating to eight acts, it constitutes a Parajika offense.

Siksamana (trainee nun), Sramaneri (novice nun), commits a Dukkata offense.

At that time, the bhikkhu Chanda repeatedly violated the precepts: getting on and off the bed improperly, repeatedly (accepting) separate meals, entering villages at inappropriate times without informing virtuous bhikkhus; the Sangha therefore performed a Tajjaniya-kamma (censure) against him. His sister, a bhikkhuni named Uttara, came and went, talking to him and giving him food and clothing. The other bhikkhunis saw this and said: 'Sister! This bhikkhu has been censured by the Sangha. The bhikkhus no longer live with him, do not share duties with him, and do not speak with him. How can you still come and go, talking to him and giving him food and clothing?' Uttara said: 'This is my brother! If I do not take care of him, who will?' The elder bhikkhunis scolded her in various ways and reported the matter to the Buddha. The Buddha gathered the Sangha of both orders because of this matter and asked Uttara: 'Is it true that you did these things?' She replied: 'It is true, Lord!' After the Buddha scolded her in various ways, he told the bhikkhus: 'One bhikkhuni who is friendly with Uttara should go to a secluded place and advise her: 'Do not support the bhikkhu who has been censured by the Sangha!' If she accepts the advice, that is good; if she does not accept it, many bhikkhunis should go and advise her, if she accepts the advice, that is good; if she still does not accept it, the Sangha of bhikkhunis should go and advise her.' The bhikkhus accepted the teaching, and the bhikkhunis had one

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比丘尼往諫，乃至比丘尼僧往諫，皆不受。諸長老比丘尼以事白佛。佛以是事集二部僧，種種遙呵責優蹉已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，知僧如法與比丘作不見罪羯磨，諸比丘不共住、不共事、不共語，而隨順之。諸比丘尼語是比丘尼：『姊妹！此比丘，比丘僧已作不見罪羯磨，諸比丘不共住、不共事、不共語，汝莫隨順！』如是諫，堅持不捨；應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼得波羅夷，不共住。」

余皆如調達破僧中說。不犯亦如彼說。

爾時修休摩比丘尼、婆頗比丘尼，常共行止，后婆頗命過，修休摩為之悲泣。諸比丘尼語言：「汝莫如是！一切有為，悉皆磨滅；如佛所說，恩愛別離，無長存者。若有為法不壞、不散，無有是處！」修休摩言：「我今不復為其啼哭！何以故？彼生時，不修梵行！」諸比丘尼問言：「汝云何知？」答言：「彼與我共行，親見與男子行淫慾事。」諸比丘尼訶責言：「汝云何生時覆藏其罪，死乃發露？」諸長老比丘尼種種訶責，以事白佛。佛以是事集二部僧，問修休摩：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若

【現代漢語翻譯】 現代漢語譯本 比丘尼前去勸諫，乃至比丘尼僧團前去勸諫，優蹉都不接受。各位長老比丘尼將此事稟告佛陀。佛陀因為這件事召集了比丘和比丘尼兩個僧團，種種呵斥優蹉之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘尼明知僧團如法地對比丘作了「不見罪羯磨」（不見罪羯磨：僧團對犯戒比丘的一種處分，即不與見面、不共同生活、不共同說話），諸位比丘不與他同住、不同事、不同語，而（比丘尼）卻隨順他。其他比丘尼告訴這位比丘尼：『姐妹！這位比丘，比丘僧團已經作了不見罪羯磨，諸位比丘不與他同住、不同事、不同語，你不要隨順他！』這樣勸諫，（她）堅持不放棄；應該第二次、第三次勸諫。第二次、第三次勸諫，放棄這件事就好；不放棄的，這位比丘尼就觸犯了波羅夷罪（波羅夷：最重的罪，會被逐出僧團），不得共住。』 其餘的都如提婆達多（Devadatta）破僧中的說法。不犯的情況也如那裡所說。 當時，修休摩（Sushuma）比丘尼、婆頗（Bappha）比丘尼，經常一起行動。後來婆頗去世，修休摩為她悲傷哭泣。其他比丘尼說：『你不要這樣！一切有為法，都會消磨滅亡；如佛所說，恩愛終會別離，沒有長存的。如果有為法不壞、不散，沒有這樣的道理！』修休摩說：『我現在不再為她啼哭了！為什麼呢？她活著的時候，不修梵行！』其他比丘尼問：『你怎麼知道？』她回答說：『她和我一起行動，親眼看見她與男子行淫慾之事。』其他比丘尼責備說：『你為什麼活著的時候隱瞞她的罪過，死了才揭露？』各位長老比丘尼種種責備，將此事稟告佛陀。佛陀因為這件事召集了比丘和比丘尼兩個僧團，問修休摩：『你真的這樣做了嗎？』她回答說：『確實如此。世尊！』佛陀種種呵斥之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後這條戒律應當這樣說：』 『若

【English Translation】 English version The Bhikkhunis went to admonish, even the Bhikkhuni Sangha went to admonish, but Uccā (Uccā: name of a Bhikkhu) did not accept it. The elder Bhikkhunis reported the matter to the Buddha. The Buddha, because of this matter, assembled the two Sanghas, and after various rebukes of Uccā, told the Bhikkhus: 'Now I am establishing a precept for the Bhikkhunis, from now on this precept should be recited as follows:' 'If a Bhikkhuni, knowing that the Sangha has duly performed the 'Tajjaniya Kamma' (Tajjaniya Kamma: A formal act of censure by the Sangha) against a Bhikkhu, that the Bhikkhus do not live with him, do not share activities with him, and do not speak with him, yet she follows him. The Bhikkhunis say to this Bhikkhuni: 'Sister! This Bhikkhu, the Bhikkhu Sangha has performed the Tajjaniya Kamma against him, the Bhikkhus do not live with him, do not share activities with him, and do not speak with him, you should not follow him!' Having admonished her in this way, if she persists and does not give it up; she should be admonished a second and third time. If she gives up this matter after the second or third admonition, that is good; if she does not give it up, that Bhikkhuni commits a Parajika (Parajika: the most serious offense, resulting in expulsion from the Sangha), and is not allowed to live together.' The rest is as described in the case of Devadatta (Devadatta: a monk who tried to create a schism in the Sangha) breaking the Sangha. Non-offenses are also as described there. At that time, the Bhikkhuni Sushuma (Sushuma: name of a Bhikkhuni) and the Bhikkhuni Bappha (Bappha: name of a Bhikkhuni) often went together. Later, Bappha passed away, and Sushuma grieved and wept for her. The Bhikkhunis said: 'You should not be like this! All conditioned things are subject to decay and destruction; as the Buddha said, love and affection will eventually be separated, and nothing lasts forever. If conditioned things did not decay or disperse, there would be no such thing!' Sushuma said: 'I will no longer weep for her! Why? Because when she was alive, she did not practice the holy life!' The Bhikkhunis asked: 'How do you know?' She replied: 'She went with me, and I personally saw her engaging in sexual intercourse with a man.' The Bhikkhunis rebuked her: 'Why did you conceal her sin when she was alive, and only reveal it after her death?' The elder Bhikkhunis rebuked her in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the two Sanghas and asked Sushuma: 'Is this true?' She replied: 'It is true, O Blessed One!' After various rebukes, the Buddha told the Bhikkhus: 'Now I am establishing a precept for the Bhikkhunis, from now on this precept should be recited as follows:' 'If

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比丘尼，見比丘尼犯波羅夷，覆藏。彼比丘尼后時，若在、若死、若遠行、若被擯、若罷道、若形變，作是語：『我先親見其犯波羅夷。』是比丘尼得波羅夷，不共住。」

覆藏：從晨朝至初夜初分，時時皆突吉羅；從初夜初分至明相未出，時時皆偷羅遮；至明相出，波羅夷。

式叉摩那、沙彌尼，突吉羅。

若欲說，而無比丘尼未得說；若入大舍定，及八難起，皆不犯。

八難者：一、病；二、王；三、賊；四、水；五、火；六、衣缽；七、命；八、梵行(八重法竟)。

五分律第二分之二尼律僧殘法

爾時長老優波離問佛：「世尊已為諸比丘結戒：『若比丘行媒法，乃至一交會，僧伽婆尸沙。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，行媒法，若為私通事，持男意至女邊，持女意至男邊，乃至一交會。是比丘尼初犯僧伽婆尸沙，可悔過。」

長老優波離又問：「世尊已為諸比丘結戒：『若比丘，自不如法，惡瞋故，以無根波羅夷謗無波羅夷比丘，乃至僧伽婆尸沙。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，自不如法，惡瞋故，以無根波羅夷謗無波羅夷比丘尼，欲破彼梵行。是比丘尼

【現代漢語翻譯】 現代漢語譯本 如果一位比丘尼（bhikkhuni，佛教女出家人）見到另一位比丘尼犯了波羅夷（parajika，最嚴重的戒律，犯者逐出僧團），卻加以隱瞞，那麼，如果那位比丘尼後來，無論是活著、死去、遠行、被驅逐、還俗或者變性，然後說：『我先前親眼見到她犯了波羅夷。』這位隱瞞的比丘尼就會被判波羅夷罪，不得與僧團共住。

隱瞞罪的量刑：從早晨到初夜的最初一段時間，每一時刻都犯突吉羅（dukkhata，一種輕罪）；從初夜的最初一段時間到黎明前，每一時刻都犯偷蘭遮（thullaccaya，一種中等罪）；到黎明時分，則犯波羅夷罪。

式叉摩那（sikkhamana，預備沙彌尼）和沙彌尼（sramaneri，見習女出家人）犯此罪，判突吉羅罪。

如果想要說出實情，但沒有其他比丘尼在場而無法說出；或者進入大舍定（一種禪定狀態），以及遇到八難（妨礙修行的八種困難）的情況，則不構成犯罪。

八難是指：一、疾病；二、國王的迫害；三、盜賊；四、水災；五、火災；六、缺少衣缽（出家人的必需品）；七、生命危險；八、破梵行（brahmacarya，清凈的修行生活）。（八重法完）

《五分律》第二分之二尼律僧殘法

當時，長老優波離（Upali，佛陀的弟子，以持戒精嚴著稱）問佛陀：『世尊已經為比丘（bhikkhu，佛教男出家人）制定了戒律：『如果比丘做媒，乃至發生性關係，則犯僧伽婆尸沙（sanghavasesa，僅次於波羅夷的重罪，需經僧團懺悔）。』我應當如何理解和遵守這條戒律？』佛陀說：『應當由兩個僧團（比丘僧團和比丘尼僧團）共同遵守。從今以後，這條戒律應當這樣說：』

『如果比丘尼做媒，爲了私通之事，將男人的意思帶到女人那裡，將女人的意思帶到男人那裡，乃至發生性關係。這位比丘尼初犯僧伽婆尸沙罪，可以懺悔。』

長老優波離又問：『世尊已經為比丘制定了戒律：『如果比丘自己不如法，出於惡意和嗔恨，以無根據的波羅夷罪名誹謗沒有犯波羅夷罪的比丘，乃至犯僧伽婆尸沙罪。』我應當如何理解和遵守這條戒律？』佛陀說：『應當由兩個僧團共同遵守。從今以後，這條戒律應當這樣說：』

『如果比丘尼自己不如法，出於惡意和嗔恨，以無根據的波羅夷罪名誹謗沒有犯波羅夷罪的比丘尼，想要破壞她的梵行。這位比丘尼

【English Translation】 English version If a bhikkhuni (Buddhist nun) sees another bhikkhuni committing a parajika (the most serious offense, resulting in expulsion from the monastic order) and conceals it, then if that bhikkhuni later, whether alive, dead, traveling far away, expelled, having disrobed, or transformed, says: 'I personally saw her commit a parajika earlier,' that concealing bhikkhuni incurs a parajika offense and is not allowed to live with the Sangha (monastic community).

Concealment: From morning until the first part of the night, every moment is a dukkata (a minor offense); from the first part of the night until dawn, every moment is a thullaccaya (a moderate offense); at dawn, it becomes a parajika.

A sikkhamana (probationary novice nun) and a sramaneri (novice nun) incur a dukkata offense.

If one wants to speak but cannot because there are no other bhikkhunis present; or if one enters a great samadhi (a state of meditative absorption), or if the eight difficulties (obstacles to practice) arise, there is no offense.

The eight difficulties are: 1. Illness; 2. Persecution by the king; 3. Thieves; 4. Floods; 5. Fire; 6. Lack of robes and bowl (essential items for a monastic); 7. Danger to life; 8. Breaking brahmacarya (pure monastic life). (End of the eight heavy rules)

Vinaya of Bhikkhunis, Sanghavasesa offenses, Second Part of the Five-Part Vinaya

At that time, the elder Upali (a disciple of the Buddha, known for his strict adherence to the precepts) asked the Buddha: 'The World-Honored One has already established a precept for bhikkhus (Buddhist monks): 'If a bhikkhu acts as a matchmaker, even to the point of sexual intercourse, it is a sanghavasesa (a serious offense second only to parajika, requiring repentance by the Sangha).' How should I understand and uphold this?' The Buddha said: 'It should be upheld by both Sanghas (the bhikkhu Sangha and the bhikkhuni Sangha). From now on, this precept should be stated as follows:'

'If a bhikkhuni acts as a matchmaker, for the sake of secret affairs, carrying a man's intentions to a woman, carrying a woman's intentions to a man, even to the point of sexual intercourse, that bhikkhuni initially commits a sanghavasesa offense, which can be repented.'

The elder Upali further asked: 'The World-Honored One has already established a precept for bhikkhus: 'If a bhikkhu, being improper himself, out of malice and anger, falsely accuses a bhikkhu who has not committed a parajika of committing a parajika, it is a sanghavasesa offense.' How should I understand and uphold this?' The Buddha said: 'It should be upheld by both Sanghas. From now on, this precept should be stated as follows:'

'If a bhikkhuni, being improper herself, out of malice and anger, falsely accuses a bhikkhuni who has not committed a parajika of committing a parajika, wanting to destroy her brahmacarya. That bhikkhuni'

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后時，若問、若不問，言：『我是事無根，住瞋故謗。』是比丘尼初犯僧伽婆尸沙，可悔過。」

長老優波離又問佛：「世尊已為諸比丘結戒：『若比丘，自不如法，惡瞋故，于異分中取片、若似片，乃至僧伽婆尸沙。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，自不如法，惡瞋故，于異分中取片、若似片，作波羅夷謗無波羅夷比丘尼，欲破彼梵行。是比丘尼后時，若問、若不問，言：『我是事異分中取片、若似片，住瞋故，謗是比丘尼。』初犯僧伽婆尸沙，可悔過。」

爾時諸釋共作是要：「我等不與庶姓婚姻，若有犯者當重罪之！」時釋種黑離車女喪夫，夫弟欲取為婦，彼女不從，如是三返，誓不相許，便作是念：「彼女必有外通意，我當殺之！」便托為兄作會，語言：「為汝夫作會，汝來行香！」彼女便往到已，飲酒令醉，共行不凈，然後以爪摑傷其肉，告官司言：「黑離車女是我婦，今與外人私通！」官即遣收。彼女醉醒，自見身體處處傷破，作是念：「此人必當見殺！」便叛走向舍衛城，到比丘尼所出家學道。官收不得，知向舍衛城，便作移書與波斯匿王言：「我國女人犯罪應死，叛入彼國可送還我！若彼有罪人叛來我國，亦當送之。」時波斯匿王即問

【現代漢語翻譯】 現代漢語譯本：之後，如果有人問或不問，（比丘尼）就說：『我是因為事情沒有根據，由於嗔恨而誹謗。』這是比丘尼初犯僧伽婆尸沙（僧殘罪），可以悔過。」

長老優波離（Upali）又問佛：「世尊已經為諸比丘（bhikkhu）制定戒律：『如果比丘，自己不如法，因為惡意的嗔恨，在不同的部分中取一片或相似的片，乃至僧伽婆尸沙（僧殘罪）。』我應當如何持守這條戒律？」佛說：「應當由兩部僧團共同持守。從今以後，這條戒律應當這樣說：

『如果比丘尼（bhikkhuni），自己不如法，因為惡意的嗔恨，在不同的部分中取一片或相似的片，以此波羅夷（Parajika，斷頭罪）罪名誹謗沒有犯波羅夷罪的比丘尼，想要破壞她的梵行。這位比丘尼之後，如果有人問或不問，（比丘尼）就說：『我是因為事情在不同的部分中取一片或相似的片，由於嗔恨，誹謗這位比丘尼。』初犯僧伽婆尸沙（僧殘罪），可以悔過。」

當時，諸釋迦族（Sakya）共同制定了這樣的規定：「我們不與庶民通婚，如果有人違反，將處以重罪！」當時，釋迦族的黑離車女（Kalikā）喪夫，夫弟想要娶她為妻，她不答應，這樣三次，發誓不答應，（夫弟）就想：「這個女人一定有外遇的想法，我應當殺了她！」就假託為哥哥做宴會，說：「為你丈夫做宴會，你來行香！」她就去了，到了之後，（夫弟）讓她喝酒喝醉，與她行不凈之事，然後用指甲抓傷她的肉，告訴官府說：「黑離車女是我的妻子，現在與外人私通！」官府就派人去抓捕。她酒醒后，看到自己身體到處都是傷痕，就想：「這個人一定會殺了我！」就逃跑到舍衛城（Savatthi），到比丘尼那裡出家學道。官府抓捕不到，知道她去了舍衛城，就寫信給波斯匿王（Pasenadi）說：「我國的女人犯罪應當處死，逃入貴國，請送還我國！如果貴國有罪人逃到我國，我們也應當送還貴國。」當時，波斯匿王就問

【English Translation】 English version: Afterwards, if asked or not asked, (the bhikkhuni) should say: 'I am without basis in the matter, and I slandered due to anger.' This is the bhikkhuni's first offense of Sanghavasesa (residual offense requiring a meeting of the Sangha), which can be atoned for."

The elder Upali (Upali) then asked the Buddha: "The World-Honored One has already established a precept for the bhikkhus (bhikkhu): 'If a bhikkhu, being unrighteous himself, out of malicious anger, takes a piece or something resembling a piece from a different part, even to the extent of Sanghavasesa (residual offense requiring a meeting of the Sangha).' How should I uphold this?" The Buddha said: "It should be upheld by the Sangha of both orders. From now on, this precept should be stated as follows:

'If a bhikkhuni (bhikkhuni), being unrighteous herself, out of malicious anger, takes a piece or something resembling a piece from a different part, and accuses a bhikkhuni who has not committed a Parajika (Parajika, defeat) offense of having committed a Parajika offense, desiring to destroy her Brahmacarya (holy life). Afterwards, if asked or not asked, (the bhikkhuni) should say: 'I am without basis in the matter, and I took a piece or something resembling a piece from a different part, and due to anger, I slandered this bhikkhuni.' This is the first offense of Sanghavasesa (residual offense requiring a meeting of the Sangha), which can be atoned for."

At that time, the Sakyas (Sakya) jointly made this rule: "We will not intermarry with commoners; if anyone violates this, they will be severely punished!" At that time, Kalika (Kalikā), a Sakyan woman, lost her husband, and her husband's brother wanted to take her as his wife. She refused, and after three times, she vowed not to agree. (The husband's brother) then thought: "This woman must have thoughts of having an affair; I should kill her!" He pretended to hold a feast for his brother, saying, "I am holding a feast for your husband; come and offer incense!" She went, and after arriving, (the husband's brother) made her drink wine until she was drunk, and engaged in impure acts with her. Then, he scratched her flesh with his nails and told the authorities, "Kalika is my wife, and now she is having an affair with an outsider!" The authorities sent people to arrest her. When she woke up from her drunkenness, she saw that her body was covered in wounds, and she thought, "This person will surely kill me!" She fled to Savatthi (Savatthi) and went to the bhikkhunis to renounce the world and study the Dharma. The authorities could not arrest her and knew that she had gone to Savatthi, so they wrote a letter to King Pasenadi (Pasenadi), saying, "A woman in our country has committed a crime punishable by death. She has fled to your country; please send her back to our country! If there are criminals in your country who flee to our country, we will also send them back to your country." At that time, King Pasenadi asked

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左右：「有此女人入我國不？」答言：「有！諸比丘尼已度為道。王先有令：若我國內有犯比丘、比丘尼者，當與重罪。今已出家，無敢毀辱者。」王便報移書言：「實有此女來入我國，今已出家，不可追罪。若有餘事，敬如來示！」諸釋便譏訶言：「凡有此罪，不復得治，亂我國矣！諸比丘尼無復可度、不可度者，何道之有？無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘，今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，知有罪女，度為比丘尼者，是比丘尼初犯僧伽婆尸沙，可悔過。」

復有諸賊女、偷女、應死女，諸居士言：「若能出家，我當活汝！」便求出家，即白諸比丘尼：「愿見度脫！」諸比丘尼言：「佛未聽我等度如汝輩。」以事白佛，佛以是事集二部僧，告諸比丘：「若主聽者，聽比丘尼度之。從今是戒應如是說：

「若比丘尼，知有罪女，主不聽，而度者，是比丘尼初犯僧伽婆尸沙，可悔過。」

復有犯罪女，不得於佛法出家，便入外道。諸居士后見，有言：「此是我等犯罪女，當奪其外道衣服！」或有言：「外道出家已是重罰，自可宜去！」即

【現代漢語翻譯】 現代漢語譯本 左右問道：『有這樣的女人進入我國嗎？』回答說：『有！各位比丘尼已經度她出家了。國王先前有命令：如果我國境內有人冒犯比丘、比丘尼，應當給予重罪。現在她已經出家，沒有人敢侮辱她。』國王於是回信說：『確實有這個女子來到我國，現在已經出家，不可再追究罪責。如果還有其他事情，敬聽如來的指示！』各位釋迦族人便譏諷責罵說：『凡是有這種罪行的人，不能再加以懲治，擾亂了我國啊！各位比丘尼無論可以度或不可以度的人都度了，還有什麼佛法可言？沒有沙門的修行，破壞沙門的法規！』各位長老比丘尼聽了，種種責罵，把這件事稟告佛陀。佛陀因為這件事召集二部僧眾，問各位比丘尼：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責罵之後，告訴各位比丘，現在為各位比丘尼制定戒律，從今以後這條戒律應當這樣說： 『如果比丘尼，明知是有罪的女子，還度她出家為比丘尼，這位比丘尼初犯僧伽婆尸沙（僧殘罪），可以悔過。』 又有各位強盜的女兒、小偷的女兒、應該處死的女兒，各位居士說：『如果能出家，我就救活你！』便請求出家，立即稟告各位比丘尼：『希望能夠得到度脫！』各位比丘尼說：『佛陀沒有允許我們度像你們這樣的人。』把這件事稟告佛陀，佛陀因為這件事召集二部僧眾，告訴各位比丘：『如果官府允許，就聽任比丘尼度她們出家。從今以後這條戒律應當這樣說：』 『如果比丘尼，明知是有罪的女子，官府不允許，卻度她出家，這位比丘尼初犯僧伽婆尸沙（僧殘罪），可以悔過。』 又有犯罪的女子，不能在佛法中出家，便進入外道。各位居士後來見到，有人說：『這是我們犯罪的女子，應當奪去她的外道衣服！』也有人說：『外道出家已經是重罰，自己可以離開了！』

【English Translation】 English version The attendants asked: 'Has this woman entered our country?' They replied: 'Yes! The Bhikkhunis (female monastic) have already ordained her. The king previously had an order: If anyone in our country offends a Bhikkhu (male monastic) or Bhikkhuni, they shall be severely punished. Now that she has renounced the world, no one dares to insult her.' The king then sent a letter saying: 'Indeed, this woman has come to our country and has now renounced the world, so her crimes cannot be pursued. If there are any other matters, I will respectfully follow the Tathagata's (the thus-gone one, an epithet of the Buddha) instructions!' The Shakyas (the Buddha's clan) then mocked and scolded, saying: 'Anyone with this crime cannot be punished, disrupting our country! The Bhikkhunis are ordaining anyone, whether they are eligible or not, what Dharma (teachings) is there to speak of? There is no Shramana (ascetic) practice, destroying the Shramana's rules!' The elder Bhikkhunis heard this and scolded them in various ways, and reported the matter to the Buddha. The Buddha gathered the two assemblies of Sangha (monastic community) because of this matter and asked the Bhikkhunis: 'Is this true?' They replied: 'It is true, World-Honored One!' After the Buddha scolded them in various ways, he told the Bhikkhus, now I will establish a precept for the Bhikkhunis, from now on this precept should be recited as follows: 'If a Bhikkhuni, knowing that a woman is guilty, ordains her as a Bhikkhuni, this Bhikkhuni commits an initial Sanghavasesa (offense requiring a meeting of the Sangha for absolution), which can be atoned for.' Furthermore, there were daughters of thieves, daughters of robbers, and daughters who deserved to die. The laypeople said: 'If you can renounce the world, I will save you!' They then requested to renounce the world and immediately reported to the Bhikkhunis: 'We hope to be liberated!' The Bhikkhunis said: 'The Buddha has not allowed us to ordain people like you.' They reported this matter to the Buddha. The Buddha gathered the two assemblies of Sangha because of this matter and told the Bhikkhus: 'If the authorities allow it, let the Bhikkhunis ordain them. From now on, this precept should be recited as follows:' 'If a Bhikkhuni, knowing that a woman is guilty, and the authorities do not allow it, but she ordains her, this Bhikkhuni commits an initial Sanghavasesa (offense requiring a meeting of the Sangha for absolution), which can be atoned for.' Furthermore, there were guilty women who could not renounce the world in the Buddha's Dharma, so they entered other paths (other religions). The laypeople later saw them, and some said: 'This is our guilty woman, we should take away her heretical clothes!' Others said: 'Renouncing the world in other paths is already a severe punishment, she can leave on her own!'

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便放之。此諸女等，後來投諸比丘尼，作是言：「姊妹！我等本非不敬信佛法，于外道出家。諸姊妹不肯見度，逼不獲已，入外道耳！我等所畏，今已見聽出家，愿見愍度！」諸比丘尼不知云何？以是白佛。佛以是事集二部僧，告諸比丘：「若有罪女先已出家，今聽度之！從今是戒應如是說：

「若比丘尼，知有罪女，主不聽度為道，除先出家。是比丘尼初犯僧伽婆尸沙，可悔過。」

有罪者：若犯奸，若偷盜，是名有罪。

主者：殺活所由，是名為主。

若比丘尼，發心度此女，及方便乃至集僧，三羯磨未竟，皆突吉羅。三羯磨竟，和尚，僧伽婆尸沙；余尼師僧，皆偷羅遮。

爾時優蹉比丘尼數數犯罪：上床、下床皆不如法，數數食，別眾食，非時入他家，比丘尼僧與作不見罪擯。時偷罹難陀比丘尼知優蹉心未調伏，不敬順僧，便不隨眾，自與眷屬，于界外為其解擯。彼比丘尼既得解擯，倍更憍慢，不敬眾僧。諸長老比丘尼見，種種訶責，以事白佛。佛以是事集二部僧，問偷罹難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，知僧如法擯比丘尼，比丘尼心未調伏，不隨順僧，自與眷屬，于界外

【現代漢語翻譯】 現代漢語譯本 於是就放了她們。這些女子後來投奔到比丘尼僧團，這樣說道：『各位姊妹！我們原本並非不敬信佛法，才在外道出家。因為各位姊妹不肯度化我們，迫不得已，才加入外道！我們所畏懼的事情，現在已經得到允許出家，希望能夠得到憐憫和度化！』各位比丘尼不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，告訴各位比丘：『如果有犯過罪的女子先前已經出家，現在允許度化她們！從今以後這條戒律應當這樣說：』 『如果比丘尼，明知有罪的女子，她的主人不允許她出家修道，除非她先前已經出家。這位比丘尼初犯僧伽婆尸沙（僧殘，僅次於波羅夷的重罪），可以懺悔過錯。』 有罪的女子：如果犯了姦淫，或者偷盜，這叫做有罪。 主人：能夠決定她的生死，這叫做主人。 如果比丘尼，發心要度化這個女子，以及使用方便之法乃至召集僧團，三次羯磨（僧團會議）還沒有完成，都犯突吉羅（輕罪）。三次羯磨完成，和尚（受戒的親教師）犯僧伽婆尸沙；其他的尼師僧，都犯偷蘭遮（中等罪）。 當時，優蹉（Uccā）比丘尼屢次犯戒：上床、下床都不如法，屢次吃東西，離開大眾單獨吃，不在規定的時間進入他人家裡，比丘尼僧團對她作了不見罪擯（不見其罪，不與往來）。當時，偷蘭難陀（Thullanandā）比丘尼知道優蹉比丘尼內心沒有調伏，不尊敬順從僧團，便不跟隨大眾，自己和自己的眷屬，在結界之外為她解除擯罰。那位比丘尼既然得到解除擯罰，更加驕慢，不尊敬僧眾。各位長老比丘尼看見了，種種呵斥她，把這件事稟告了佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，問偷蘭難陀：『你真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵斥之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘尼，明知僧團如法擯罰了某個比丘尼，這個比丘尼內心沒有調伏，不順從僧團，自己和自己的眷屬，在結界之外

【English Translation】 English version Then they released them. These women later went to the Bhikkhuni Sangha (community of nuns), saying: 'Sisters! We were not originally disrespectful of the Buddha's Dharma (teachings) that we went forth into other sects. Because you sisters were unwilling to ordain us, we were forced to join other sects! What we feared, now we have been granted permission to go forth, we hope to be shown compassion and be ordained!' The Bhikkhunis did not know what to do, so they reported this matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu (monks) and Bhikkhuni Sangha, and told the Bhikkhus: 'If there are sinful women who have previously gone forth, now allow them to be ordained! From now on, this precept should be recited as follows:' 'If a Bhikkhuni, knowing that a sinful woman, whose master does not allow her to go forth into the Way, unless she has previously gone forth. This Bhikkhuni initially commits Sanghavasesa (a serious offense requiring a meeting of the Sangha), and can repent of her fault.' Sinful women: If she has committed adultery or theft, this is called sinful. Master: One who can determine her life and death, this is called master. If a Bhikkhuni, resolves to ordain this woman, and uses expedient means up to gathering the Sangha, before the three Karmas (formal acts of the Sangha) are completed, she commits a Dukkata (minor offense). When the three Karmas are completed, the Upajjhaya (preceptor) commits Sanghavasesa; the other Nissaya Bhikkhunis (dependent nuns) all commit Thullaccaya (a moderate offense). At that time, Bhikkhuni Uccā (Uccā - name of a Bhikkhuni) repeatedly violated the precepts: getting on and off the bed improperly, repeatedly eating, eating separately from the community, entering other people's homes at inappropriate times. The Bhikkhuni Sangha imposed a Tajjaniya-kamma (act of censure) on her. At that time, Bhikkhuni Thullanandā (Thullanandā - name of a Bhikkhuni), knowing that Bhikkhuni Uccā's mind was not subdued, and that she did not respect and obey the Sangha, did not follow the community, but with her own retinue, outside the boundary, absolved her of the censure. That Bhikkhuni, having been absolved of the censure, became even more arrogant and disrespectful of the Sangha. The elder Bhikkhunis saw this, and variously rebuked her, and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Bhikkhu and Bhikkhuni Sangha, and asked Thullanandā: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha, after variously rebuking her, told the Bhikkhus: 'Now I establish a precept for the Bhikkhunis, from now on this precept should be recited as follows:' 'If a Bhikkhuni, knowing that the Sangha has rightfully censured a Bhikkhuni, and that Bhikkhuni's mind is not subdued, and she does not obey the Sangha, but with her own retinue, outside the boundary'

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解其擯者，是比丘尼初犯僧伽婆尸沙，可悔過。」

欲解擯及方便，乃至三羯磨未竟，皆突吉羅。三羯磨竟，羯磨師，僧伽婆尸沙；餘僧，皆偷羅遮。

爾時諸比丘尼獨行道路，諸白衣見，調弄作粗惡淫慾語，或捉捫摸，或欲共為不凈行。

復有眾多比丘尼與估客伴行，偷罹難陀見一男子心生染著，漸遲在後。諸比丘尼語言：「汝何不速行及伴？此處可畏，勿為惡人之所剝脫！」答言：「汝見後來人不？」諸比丘尼言：「見！」偷罹難陀言：「我見此人，心甚樂著！」諸比丘尼呵責言：「汝云何於行路中，染著男子？」

復有眾多比丘尼渡河取牛屎，既渡，水漲不得還，為賊抄掠。

復有諸比丘尼獨宿，失衣缽、破梵行。諸長老比丘尼見聞，種種呵責，具以白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，獨行，獨宿，獨渡水，于道中獨在後染著男子，是比丘尼初犯僧伽婆尸沙，可悔過。」

時有諸比丘尼在路行，有疑恐怖，便走向聚落至親里家。復有諸比丘尼行路疲極，又有老病，不能相及；或有小水、或有橋船，不敢獨渡；或有宿處，畏諸男子，不

【現代漢語翻譯】 現代漢語譯本： '解除對她的擯罰，是指這位比丘尼初犯僧伽婆尸沙（僧殘罪），可以通過懺悔來彌補。'

'想要解除擯罰以及為此所做的準備，乃至三次羯磨（僧團會議）尚未完成，都屬於突吉羅（輕罪）。三次羯磨完成後，羯磨師（主持羯磨的比丘）犯僧伽婆尸沙，其餘僧眾犯偷蘭遮（中罪）。'

'當時，一些比丘尼獨自在道路上行走，一些俗人看見后，用粗俗的淫慾之語調戲她們，或者抓摸她們，或者想要與她們行不凈之行。'

'又有許多比丘尼與商人結伴而行，偷罹難陀（人名）看見一個男子，心中生起愛染，漸漸落在後面。其他比丘尼說：『你為什麼不快點走，趕上隊伍？這裡很危險，不要被壞人搶劫！』她回答說：『你們看見後面來的人了嗎？』比丘尼們說：『看見了！』偷罹難陀說：『我看見這個人，心裡非常喜歡！』比丘尼們呵斥她說：『你為什麼在路上，對男子生起愛染？』'

'又有許多比丘尼渡河去取牛糞，渡過去之後，河水上漲，無法返回，被盜賊搶劫。'

'又有比丘尼獨自住宿，丟失了衣缽，破了梵行。一些年長的比丘尼看見或聽說了這些事，種種呵責她們，並將這些情況詳細地稟告了佛陀。佛陀因為這些事召集了二部僧團（比丘僧團和比丘尼僧團），問比丘尼們：『你們真的做了這些事嗎？』她們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴比丘們：『現在為比丘尼們制定戒律，從今以後，這條戒律應該這樣說：』

'『如果比丘尼，獨自行走，獨自住宿，獨自渡水，在路上獨自落在後面而對男子生起愛染，這位比丘尼初犯僧伽婆尸沙，可以通過懺悔來彌補。』'

'當時，一些比丘尼在路上行走，感到疑惑和恐懼，便走向村落，到親戚家尋求幫助。又有比丘尼在路上行走，感到疲憊不堪，又有年老生病的，不能互相照顧；或者遇到小水溝，或者遇到橋樑船隻，不敢獨自渡過；或者尋找住宿的地方，害怕那些男子，不敢停留。'

【English Translation】 English version: 'To lift her expulsion means that this Bhikkhuni has initially committed a Sanghavasesa (an offense requiring a meeting of the Sangha), which can be atoned for through repentance.'

'The desire to lift the expulsion and the preparations for it, up until the three Kamma (Sangha meetings) are completed, are all Dukkritta (minor offenses). After the three Kamma are completed, the Kamma master (the Bhikkhu presiding over the Kamma) commits a Sanghavasesa; the remaining Sangha members commit a Thullaccaya (a medium offense).'

'At that time, some Bhikkhunis were walking alone on the road. Some laypeople saw them and teased them with vulgar, lustful words, or grabbed and touched them, or wanted to engage in impure conduct with them.'

'Furthermore, many Bhikkhunis were traveling with merchants. Thullananda (a name) saw a man and developed attachment in her heart, gradually falling behind. The other Bhikkhunis said, 'Why don't you walk faster and catch up with the group? This place is dangerous; don't be robbed by bad people!' She replied, 'Did you see the person coming behind?' The Bhikkhunis said, 'Yes!' Thullananda said, 'I saw this person, and my heart is very fond of him!' The Bhikkhunis scolded her, saying, 'Why do you develop attachment to a man on the road?'

'Furthermore, many Bhikkhunis crossed a river to collect cow dung. After crossing, the river rose, and they could not return, and they were robbed by thieves.'

'Furthermore, some Bhikkhunis stayed alone, lost their robes and bowls, and broke their Brahmacharya (vows of celibacy). Some elder Bhikkhunis saw or heard about these things and scolded them in various ways, and reported these situations in detail to the Buddha. Because of these matters, the Buddha convened the two Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha) and asked the Bhikkhunis, 'Did you really do these things?' They replied, 'Indeed, O Blessed One!' After scolding them in various ways, the Buddha told the Bhikkhus, 'Now I am establishing a precept for the Bhikkhunis. From now on, this precept should be recited as follows:'

'『If a Bhikkhuni, walks alone, stays alone, crosses water alone, or lags behind alone on the road and develops attachment to a man, this Bhikkhuni initially commits a Sanghavasesa, which can be atoned for through repentance.』'

'At that time, some Bhikkhunis were walking on the road and felt doubt and fear, so they went to villages and sought help from relatives. Furthermore, some Bhikkhunis were walking on the road and felt exhausted, and some were old and sick and could not take care of each other; or they encountered small streams, or encountered bridges and boats, and dared not cross alone; or they were looking for places to stay and were afraid of those men and dared not stay.'

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敢獨于余處宿。諸比丘尼不知云何？以事白佛。佛以是事集二部僧，告諸比丘：「有因緣聽隨意獨去。從今是戒應如是說：

「若比丘尼，獨行，獨宿，獨渡水，于道中獨在後染著男子，除因緣，是比丘尼初犯僧伽婆尸沙，可悔過。因緣者：恐怖走時，老病疲極不及伴時，水狹淺、有橋船處，畏男子處，是名因緣。」

若獨行無聚落處，半由旬；若有聚落處，從一聚落至一聚落，皆僧伽婆尸沙。

若在後，遙見比丘尼，不聞聲；或聞聲，不見形，皆突吉羅。

若不見、不聞，僧伽婆尸沙。

若獨渡水，水廣十肘，深半髀，僧伽婆尸沙；若減，突吉羅。

若宿時，應使手相及；若不相及，初夜及中夜，偷羅遮；明相出，僧伽婆尸沙。

式叉摩那、沙彌尼，突吉羅。

爾時有一長者以宅佈施比丘僧，比丘僧與比丘尼眾貿安陀林。末利夫人後以王園施比丘尼僧，比丘尼僧壞前所貿處屋，于王園更起，先處便成空地。

時施宅長者子作是念：「我父昔以施僧，僧與比丘尼貿。今諸比丘尼不復住中，我可還取，于中耕種。」即便取之。諸比丘尼語言：「汝莫取僧地！」答言：「我父雖以施僧，僧不復用，應還屬我！」諸比丘尼言：「我等不捨此地，勿使詣官言汝，更大

【現代漢語翻譯】 現代漢語譯本： 敢於獨自在其他地方住宿。各位比丘尼不知道該怎麼辦，便將此事稟告佛陀。佛陀因此事召集二部僧團，告訴各位比丘：『有因緣可以允許隨意獨自離去。從今以後，這條戒律應該這樣說：』 『如果比丘尼，獨自行走，獨自住宿，獨自渡水，在路上獨自落在後面，對男子產生染著，除非有因緣，這位比丘尼初犯僧伽婆尸沙（僧殘罪，僅次於極重罪的罪名），可以悔過。所謂的因緣是：遇到恐怖而逃跑時，年老生病疲憊不堪無法跟上同伴時，水流狹窄且淺、有橋或船的地方，害怕男子的地方，這些就叫做因緣。』 如果獨自行走在沒有村落的地方，超過半由旬（古代印度長度單位）；如果有村落的地方，從一個村落到另一個村落，都屬於僧伽婆尸沙。 如果在後面，遠遠地看見比丘尼，聽不見聲音；或者聽見聲音，看不見身影，都屬於突吉羅（輕罪）。 如果既看不見，也聽不見，就屬於僧伽婆尸沙。 如果獨自渡水，水面寬十肘（古代長度單位），水深超過半個大腿，屬於僧伽婆尸沙；如果水面寬度和深度減少，屬於突吉羅。 如果住宿時，應該讓手能夠互相觸及；如果不能互相觸及，初夜和中夜，屬於偷羅遮（中等罪）；天亮時，屬於僧伽婆尸沙。 式叉摩那（準沙彌尼）、沙彌尼（小沙彌尼），屬於突吉羅。 當時，有一位長者將自己的住宅佈施給比丘僧團，比丘僧團將住宅與比丘尼僧團交換安陀林（內衣）。後來，末利夫人將王園佈施給比丘尼僧團，比丘尼僧團拆毀了之前交換的住宅，在王園重新建造，原來的地方就變成了空地。 當時，佈施住宅的長者的兒子這樣想：『我父親過去將住宅佈施給僧團，僧團又與比丘尼交換。現在這些比丘尼不再住在那裡，我可以把它要回來，在裡面耕種。』於是就取走了那塊地。各位比丘尼說：『你不要拿走僧團的土地！』他回答說：『我父親雖然佈施給了僧團，但僧團不再使用，應該歸還給我！』各位比丘尼說：『我們不放棄這塊土地，不要去官府告你，會惹出更大的麻煩！』

【English Translation】 English version: Daring to stay alone in other places. The Bhikkhunis (female monastic) did not know what to do, so they reported the matter to the Buddha. The Buddha gathered the Sangha (monastic community) of both orders because of this matter and told the Bhikkhus (male monastic): 'There is a reason to allow one to leave alone at will. From now on, this precept should be stated as follows:' 'If a Bhikkhuni, walks alone, stays alone, crosses water alone, and falls behind alone on the road, developing attachment to a man, unless there is a reason, this Bhikkhuni commits a Sanghavasesa (an offense requiring a meeting of the Sangha for absolution) for the first time, which can be repented. The reasons are: when fleeing from terror, when old, sick, and exhausted, unable to keep up with companions, where the water is narrow and shallow, where there is a bridge or boat, and where there is fear of men, these are called reasons.' If walking alone in a place without settlements, exceeding half a Yojana (ancient Indian unit of distance); if there are settlements, from one settlement to another, all are Sanghavasesa. If behind, seeing a Bhikkhuni from afar, not hearing a sound; or hearing a sound, not seeing a form, all are Thullaccaya (a minor offense). If neither seeing nor hearing, it is Sanghavasesa. If crossing water alone, if the water is ten cubits (ancient unit of length) wide and half a thigh deep, it is Sanghavasesa; if less, it is Thullaccaya. When staying overnight, hands should be able to touch each other; if they cannot touch each other, during the first watch and middle watch of the night, it is Thullaccaya; at dawn, it is Sanghavasesa. Siksamana (a novice nun undergoing training), and Sramanerika (a female novice), it is Thullaccaya. At that time, a wealthy man donated his house to the Bhikkhu Sangha, and the Bhikkhu Sangha exchanged the house with the Bhikkhuni Sangha for an Antaravasa (undergarment). Later, Queen Mallika donated the royal garden to the Bhikkhuni Sangha, and the Bhikkhuni Sangha demolished the house they had previously exchanged and rebuilt in the royal garden, leaving the original place empty. At that time, the son of the wealthy man who donated the house thought: 'My father donated the house to the Sangha in the past, and the Sangha exchanged it with the Bhikkhunis. Now that these Bhikkhunis no longer live there, I can take it back and cultivate it.' So he took the land. The Bhikkhunis said: 'Do not take the Sangha's land!' He replied: 'Although my father donated it to the Sangha, the Sangha no longer uses it, so it should be returned to me!' The Bhikkhunis said: 'We will not give up this land, do not go to the authorities to sue you, it will cause even greater trouble!'

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輸物！」彼不肯還，即詣官言之，便大輸物。諸居士見，譏訶言：「云何此比丘尼詣官言人，使大失物？此輩受彼供養，猶尚言之，況于餘人！無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，詣官言人，是比丘尼初犯僧伽婆尸沙，可悔過。」

若比丘尼，為人輕倰，應語其父母；若無父母，應語其親族；若無親族，應語比丘、比丘尼、優婆塞、優婆夷。若比丘、比丘尼有勢力，不援護者，突吉羅。

語時應云：「彼輕倰我。」

「為我訶諫！」不應言之。

若詣官言人，一往返，一僧伽婆尸沙。

式叉摩那、沙彌尼，突吉羅。

爾時有一估客喪婦，作是念：「我今當於何處求索好婦？」時旃茶修摩那比丘尼，有弟子名修摩，色貌殊特，彼見生染著心，作是念：「以食誘之，或可得果。」便語言：「汝若須酥、油、蜜、石蜜、蒲阇尼、佉阇尼，皆從我取。」彼比丘尼即便往取。既相狎習，便問比丘尼言：「汝知我與汝食意不？」答言：「汝為求福故，與我食。」彼言：「不以此事！我喪失婦，見

【現代漢語翻譯】 現代漢語譯本：『輸物！』（輸物：損失財物）他不肯歸還，就去官府告了他，結果他損失了很多財物。一些居士看到了，就譏諷說：『這個比丘尼怎麼能去官府告人，使人損失這麼多財物？這些人接受他的供養，尚且還告他，更何況是其他人！沒有沙門的德行，破壞沙門的法規！』一些長老比丘尼聽到了，就用各種方式責備她，並將此事稟告了佛陀。佛陀因為這件事召集了二部僧眾，問那些比丘尼：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用各種方式責備了她們之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘尼，去官府告人，這位比丘尼初犯僧伽婆尸沙罪（僧伽婆尸沙：僧殘罪，僅次於波羅夷的重罪），可以悔過。』 如果比丘尼，被人輕視欺凌，應當告訴她的父母；如果沒有父母，應當告訴她的親族；如果沒有親族，應當告訴比丘、比丘尼、優婆塞（優婆塞：在家男居士）、優婆夷（優婆夷：在家女居士）。如果比丘、比丘尼有勢力，卻不幫助她，犯突吉羅罪（突吉羅：輕罪）。 告訴他們的時候應當說：『他輕視欺凌我。』 『為我呵斥勸誡他！』不應當自己去官府告人。 如果去官府告人，一次往返，犯一次僧伽婆尸沙罪。 式叉摩那（式叉摩那：沙彌尼和比丘尼之間的過渡階段）、沙彌尼（沙彌尼：未成年出家女性），犯突吉羅罪。 當時有一個商人死了妻子，心裡想：『我現在應當在哪裡尋找好的妻子呢？』當時旃茶修摩那比丘尼（旃茶修摩那比丘尼：比丘尼的名字），有一個弟子名叫修摩（修摩：比丘尼的名字），容貌非常出衆，這個商人見了之後生起了愛慕之心，心裡想：『用食物引誘她，或許可以成功。』就對她說：『你如果需要酥、油、蜜、石蜜、蒲阇尼（蒲阇尼：一種食物）、佉阇尼（佉阇尼：一種食物），都可以從我這裡拿。』這位比丘尼就去拿了。既然已經熟悉了，商人就問比丘尼說：『你知道我給你食物的用意嗎？』回答說：『你爲了求福的緣故，給我食物。』商人說：『不是因為這件事！我失去了妻子，見

【English Translation】 English version: 'Return the lost items!' When he refused to return them, she went to the government official to report him, resulting in him losing a great deal of property. The lay devotees, upon seeing this, criticized her, saying, 'How can this Bhikkhuni (Bhikkhuni: Buddhist nun) go to the government official to report someone, causing them to lose so much property? These people receive his offerings, yet they still report him, let alone others! They have no qualities of a renunciant and violate the renunciant's rules!' The elder Bhikkhunis, upon hearing this, rebuked her in various ways and reported the matter to the Buddha. The Buddha, because of this matter, gathered the Sangha (Sangha: Buddhist monastic community) of both Bhikkhus (Bhikkhus: Buddhist monks) and Bhikkhunis, and asked the Bhikkhunis, 'Is it true that you did this?' They replied, 'It is true, O Blessed One!' After the Buddha rebuked them in various ways, he told the Bhikkhus, 'Now I will establish a precept for the Bhikkhunis; from now on, this precept should be recited as follows:' 'If a Bhikkhuni goes to the government official to report someone, this Bhikkhuni commits an initial Sanghavasesa (Sanghavasesa: A formal meeting of the Sangha) offense, which is expiable.' If a Bhikkhuni is despised or bullied, she should tell her parents; if she has no parents, she should tell her relatives; if she has no relatives, she should tell a Bhikkhu, Bhikkhuni, Upasaka (Upasaka: Male lay devotee), or Upasika (Upasika: Female lay devotee). If a Bhikkhu or Bhikkhuni has the power but does not help her, they commit a Dukkata (Dukkata: A minor offense). When telling them, she should say, 'He despises and bullies me.' 'Rebuke and admonish him for me!' She should not go to the government official to report someone herself. If she goes to the government official to report someone, one round trip constitutes one Sanghavasesa offense. A Sikkhamana (Sikkhamana: A female novice undergoing training before full ordination), or a Samaneri (Samaneri: A female novice), commits a Dukkata offense. At that time, there was a merchant who had lost his wife and thought to himself, 'Where should I look for a good wife now?' At that time, Candasumana Bhikkhuni (Candasumana Bhikkhuni: Name of a Bhikkhuni) had a disciple named Suma (Suma: Name of a Bhikkhuni), whose appearance was very outstanding. Upon seeing her, the merchant developed feelings of attachment and thought to himself, 'If I entice her with food, perhaps I can succeed.' So he said to her, 'If you need ghee, oil, honey, rock candy, Pujani (Pujani: A type of food), or Khajani (Khajani: A type of food), you can take them all from me.' This Bhikkhuni then went to take them. Since they had become familiar, the merchant asked the Bhikkhuni, 'Do you know my intention in giving you food?' She replied, 'You give me food for the sake of seeking merit.' The merchant said, 'It is not for this reason! I lost my wife, and upon seeing

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汝清修，甚相貪樂，能降意不？」答言：「不能！」其人復言：「與我作婦，當以奇珍相與，衣服極麗，飲食隨時，要令無乏。」亦答如初。余估客見，便助迫脅言：「汝若不欲為他作婦，何故受他飲食？若必不能，當奪汝衣缽！」或復有言：「速遣令去，勿使人聞！若王得知，必重治我等！」諸居士聞，譏呵言：「云何比丘尼受他染著男子飲食？此輩無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，以事白佛。佛以是事集二部僧，問修摩比丘尼：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，受他染著心男子飲食，是比丘尼初犯僧伽婆尸沙，可悔過。」

有諸男子請比丘尼前食后食，于中生染著心。諸比丘尼知不敢受，以事白佛。佛以是事集二部僧，告諸比丘：「若比丘尼無染著心，受他染著心男子飲食，犯僧伽婆尸沙，無有是處。從今是戒應如是說：

「若比丘尼，有染著心，受他染著心男子飲食，是比丘尼初犯僧伽婆尸沙，可悔過。」

復有一比丘尼有染著心，從一染著心男子受飲食，受已生疑：「我將無犯僧伽婆尸沙！」即持歸與余比丘尼，余比丘尼問：「此美飲食，汝何故不啖？」具以事答，余比

【現代漢語翻譯】 現代漢語譯本： 佛陀問修摩比丘尼（Bhikkhuni Suma，女性出家人）:'你獨自清修，看起來很貪戀這種快樂，你能放棄這種想法嗎？' 修摩回答說：'不能！' 那人又說：'你如果做我的妻子，我將給你奇珍異寶，華麗的衣服，隨時供應飲食，保證你什麼都不缺。' 修摩的回答和先前一樣。 一些商人看到這種情況，便幫著逼迫修摩說：'你如果不願意做他的妻子，為什麼接受他的飲食？如果實在不能答應，我們就奪走你的衣缽！' 有人又說：'快點讓她走，不要讓人聽見！如果國王知道了，一定會嚴懲我們！' 一些居士（在家信徒）聽了，譏諷呵斥道：'怎麼能讓比丘尼（Bhikkhuni，女性出家人）接受對她有染著心的男子的飲食？這些人沒有沙門（Sramana，出家修行者）的行為，破壞沙門的正法！' 一些長老比丘尼（senior Bhikkhuni，年長的女性出家人）聽了，也用各種方式呵斥她，並將這件事稟告了佛陀。 佛陀因為這件事召集了僧團（Sangha，佛教僧侶團體），問修摩比丘尼：'你真的做了這樣的事嗎？' 修摩回答說：'確實如此，世尊（Bhagavan，對佛陀的尊稱）！' 佛陀用各種方式呵斥了她之後，告訴眾比丘（Bhikkhu，男性出家人）：'現在為比丘尼們制定戒律，從今以後，這條戒律應該這樣說：' '如果比丘尼接受對她有染著心的男子的飲食，這位比丘尼初犯僧伽婆尸沙（Sanghavasesa，僧殘罪），可以悔過。' 有些男子請比丘尼們享用前食和后食，心中生起染著心。比丘尼們知道后不敢接受，便將這件事稟告了佛陀。 佛陀因為這件事召集了僧團，告訴眾比丘：'如果比丘尼沒有染著心，卻接受了對她有染著心的男子的飲食，犯僧伽婆尸沙罪，這是不可能的。從今以後，這條戒律應該這樣說：' '如果比丘尼有染著心，接受對她有染著心的男子的飲食，這位比丘尼初犯僧伽婆尸沙罪，可以悔過。' 又有一位比丘尼有染著心，從一位有染著心的男子那裡接受了飲食，接受之後心生疑慮：'我難道犯了僧伽婆尸沙罪嗎？' 於是她將食物帶回去給其他的比丘尼，其他的比丘尼問：'這些美味的飲食，你為什麼不吃呢？' 她便將事情的經過全部告訴了她們，其他的比丘尼...

English version: The Buddha asked Bhikkhuni Suma (female monastic): 'You are practicing asceticism alone, and seem to be very attached to this pleasure. Can you give up this thought?' Suma replied, 'No!' The man then said, 'If you become my wife, I will give you rare treasures, beautiful clothes, and provide you with food and drink at all times, ensuring you lack nothing.' Suma's answer was the same as before. Some merchants, seeing this situation, helped to pressure Suma, saying, 'If you don't want to be his wife, why are you accepting his food? If you really can't agree, we will take away your robes and bowl!' Someone else said, 'Quickly send her away, don't let anyone hear! If the king finds out, he will surely punish us severely!' Some lay devotees, hearing this, ridiculed and scolded, saying, 'How can a Bhikkhuni (female monastic) accept food from a man who is attached to her? These people have no Sramana (ascetic) conduct and are destroying the Sramana's Dharma (teachings)!' Some senior Bhikkhunis (elder female monastics), hearing this, also scolded her in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha (Buddhist monastic community) and asked Bhikkhuni Suma, 'Did you really do such a thing?' Suma replied, 'Indeed, World-Honored One (Bhagavan, a title of respect for the Buddha)!' After the Buddha scolded her in various ways, he told the Bhikkhus (male monastics), 'Now I am establishing a precept for the Bhikkhunis. From now on, this precept should be stated as follows:' 'If a Bhikkhuni accepts food from a man who is attached to her, that Bhikkhuni has committed the first offense of Sanghavasesa (formal meeting of the Sangha), which can be confessed.' Some men invited the Bhikkhunis to enjoy pre-meal and post-meal food, and attachment arose in their minds. The Bhikkhunis, knowing this, dared not accept and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha and told the Bhikkhus, 'If a Bhikkhuni has no attachment but accepts food from a man who is attached to her, committing the offense of Sanghavasesa is impossible. From now on, this precept should be stated as follows:' 'If a Bhikkhuni has attachment and accepts food from a man who is attached to her, that Bhikkhuni has committed the first offense of Sanghavasesa, which can be confessed.' Again, there was a Bhikkhuni who had attachment and accepted food from a man who had attachment. After accepting it, she became doubtful: 'Have I committed the offense of Sanghavasesa?' So she took the food back to the other Bhikkhunis, and the other Bhikkhunis asked, 'Why aren't you eating this delicious food?' She told them the whole story, and the other Bhikkhunis...

【English Translation】 English version: The Buddha asked Bhikkhuni Suma (female monastic): 'You are practicing asceticism alone, and seem to be very attached to this pleasure. Can you give up this thought?' Suma replied, 'No!' The man then said, 'If you become my wife, I will give you rare treasures, beautiful clothes, and provide you with food and drink at all times, ensuring you lack nothing.' Suma's answer was the same as before. Some merchants, seeing this situation, helped to pressure Suma, saying, 'If you don't want to be his wife, why are you accepting his food? If you really can't agree, we will take away your robes and bowl!' Someone else said, 'Quickly send her away, don't let anyone hear! If the king finds out, he will surely punish us severely!' Some lay devotees, hearing this, ridiculed and scolded, saying, 'How can a Bhikkhuni (female monastic) accept food from a man who is attached to her? These people have no Sramana (ascetic) conduct and are destroying the Sramana's Dharma (teachings)!' Some senior Bhikkhunis (elder female monastics), hearing this, also scolded her in various ways and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha (Buddhist monastic community) and asked Bhikkhuni Suma, 'Did you really do such a thing?' Suma replied, 'Indeed, World-Honored One (Bhagavan, a title of respect for the Buddha)!' After the Buddha scolded her in various ways, he told the Bhikkhus (male monastics), 'Now I am establishing a precept for the Bhikkhunis. From now on, this precept should be stated as follows:' 'If a Bhikkhuni accepts food from a man who is attached to her, that Bhikkhuni has committed the first offense of Sanghavasesa (formal meeting of the Sangha), which can be confessed.' Some men invited the Bhikkhunis to enjoy pre-meal and post-meal food, and attachment arose in their minds. The Bhikkhunis, knowing this, dared not accept and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha and told the Bhikkhus, 'If a Bhikkhuni has no attachment but accepts food from a man who is attached to her, committing the offense of Sanghavasesa is impossible. From now on, this precept should be stated as follows:' 'If a Bhikkhuni has attachment and accepts food from a man who is attached to her, that Bhikkhuni has committed the first offense of Sanghavasesa, which can be confessed.' Again, there was a Bhikkhuni who had attachment and accepted food from a man who had attachment. After accepting it, she became doubtful: 'Have I committed the offense of Sanghavasesa?' So she took the food back to the other Bhikkhunis, and the other Bhikkhunis asked, 'Why aren't you eating this delicious food?' She told them the whole story, and the other Bhikkhunis...

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丘尼言：「汝所畏，我亦應畏！」以事白佛。佛以是事集二部僧，告諸比丘：「若比丘尼有染著心，自手受染著心男子食；不食而與他食，皆不犯。從今是戒應如是說：

「若比丘尼有染著心，自手受染著心男子食食，是比丘尼初犯僧伽婆尸沙，可悔過。」

式叉摩那、沙彌尼，突吉羅。

爾時彼估客復作是念：「我先以食誘彼比丘尼，日月淺近是以不果？今當更以食誘引，久意或回！」便到其所語言：「我先虛戲，遂至不遜，愿受我悔過！從今如先從我取食。」彼比丘尼言：「止，止！男子！汝先惱我，使佛苦責，為諸比丘尼結戒。今日何應再見點辱？」彼比丘尼和尚語言：「汝先能得多美飲食，今何故不復能得？」答言：「彼人先惱觸我，佛因制戒，不敢復取！」和尚復言：「汝但莫生染著，取食何苦？若他生染著，何豫汝事？」彼比丘尼嫌訶和尚言：「佛種種毀訾親近男子，讚歎遠離。云何教我取染著心男子飲食？」諸比丘尼聞，訶責彼師言：「云何教弟子受染著心男子食？」種種呵責已，以事白佛。佛以是事集二部僧，問旃荼修摩那：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，教他比丘尼作是語：『

【現代漢語翻譯】 現代漢語譯本 丘尼（Bhikkhuni，比丘尼）說：『你所畏懼的，我也應該畏懼！』於是將此事稟告佛陀。佛陀因此事召集二部僧團，告訴各位比丘：『如果比丘尼心懷染著，親手接受心懷染著的男子所施的食物；不自己食用而給他人食用，都不算犯戒。從今以後，這條戒律應該這樣說：』 『如果比丘尼心懷染著，親手接受心懷染著的男子所施的食物並食用，這位比丘尼初犯僧伽婆尸沙（Sanghavasesa，僧殘），可以悔過。』 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼），犯突吉羅（Dukkata，惡作罪）。 當時，那位商人又這樣想：『我先前用食物引誘那位比丘尼，是因為時間太短所以沒有成功嗎？現在我應該再次用食物引誘她，時間久了或許她會回心轉意！』於是他來到比丘尼那裡說：『我先前只是開玩笑，以至於冒犯了您，希望您能接受我的懺悔！從今以後像先前一樣從我這裡取食物吧。』那位比丘尼說：『停止，停止！男子！你先前騷擾我，使得佛陀嚴厲責備，並且為各位比丘尼制定戒律。今天怎麼能再次讓我蒙羞？』那位比丘尼的和尚（Upadhyaya，親教師）說：『你先前能夠得到很多美味的食物，現在為什麼不能再得到了？』比丘尼回答說：『那個人先前騷擾我，佛陀因此制定戒律，我不敢再接受他的食物了！』和尚又說：『你只要不生起染著心，接受食物有什麼壞處？如果他生起染著心，與你有什麼關係？』那位比丘尼嫌棄並責備和尚說：『佛陀種種譭謗親近男子，讚歎遠離男子。怎麼能教我接受心懷染著的男子的飲食？』各位比丘尼聽了，呵斥那位老師說：『怎麼能教導弟子接受心懷染著的男子的食物？』經過種種呵斥之後，將此事稟告佛陀。佛陀因此事召集二部僧團，問旃荼修摩那（Chanda Sumanā）: 『你真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀經過種種呵斥之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後，這條戒律應該這樣說：』 『如果比丘尼，教唆其他比丘尼說：』

【English Translation】 English version The Bhikkhuni (female monastic) said: 'What you fear, I should also fear!' She reported the matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha (monastic community) of both orders and told the Bhikkhus (male monastics): 'If a Bhikkhuni has a mind of attachment, and personally receives food from a man with a mind of attachment; or if she does not eat it herself but gives it to others to eat, she does not commit an offense. From now on, this precept should be stated as follows:' 'If a Bhikkhuni, with a mind of attachment, personally receives and eats food from a man with a mind of attachment, that Bhikkhuni commits an initial offense of Sanghavasesa (requiring formal meeting of the Sangha), which is expiable.' A Siksamana (novice undergoing training), a Sramaneri (female novice), commits a Dukkata (wrongdoing). At that time, that merchant again thought: 'Was it because the time was too short that I failed to entice that Bhikkhuni with food before? Now I should entice her with food again; perhaps after a long time, her mind will change!' Then he went to her place and said: 'I was only joking before, which led to disrespect; I hope you will accept my repentance! From now on, please take food from me as before.' That Bhikkhuni said: 'Stop, stop! Man! You harassed me before, causing the Buddha to severely rebuke me and establish precepts for all Bhikkhunis. How can you shame me again today?' That Bhikkhuni's Upadhyaya (preceptor) said: 'You were able to get a lot of delicious food before, why can't you get it anymore?' The Bhikkhuni replied: 'That man harassed me before, and the Buddha established a precept because of it, so I dare not take his food again!' The Upadhyaya again said: 'As long as you don't develop attachment, what harm is there in taking food? If he develops attachment, what does it have to do with you?' That Bhikkhuni disliked and rebuked the Upadhyaya, saying: 'The Buddha in various ways disparages associating with men and praises distancing oneself from them. How can you teach me to accept food from a man with a mind of attachment?' When the Bhikkhunis heard this, they rebuked that teacher, saying: 'How can you teach your disciple to accept food from a man with a mind of attachment?' After various rebukes, they reported the matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha of both orders and asked Chanda Sumanā: 'Is this true?' She replied: 'It is true, World-Honored One!' After various rebukes, the Buddha told the Bhikkhus: 'Now I establish a precept for the Bhikkhunis; from now on, this precept should be stated as follows:' 'If a Bhikkhuni instructs another Bhikkhuni, saying:'

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汝但莫生染著，受染著男子飲食何苦？』是比丘尼初犯僧伽婆尸沙，可悔過。」

若作此教，語語僧伽婆尸沙。

式叉摩那、沙彌尼，突吉羅。

優波離又問：「世尊已為諸比丘結戒：『若比丘，為破和合僧勤方便，乃至僧伽婆尸沙。』我當云何持？」佛言：「當作二部僧持。從今是戒應如是說：

「若比丘尼，為破和合僧勤方便，諸比丘尼語是比丘尼：『汝莫為破和合僧勤方便，當與僧和合，僧和合故，歡喜無諍，一心一學，如水乳合，共弘師教，安樂行。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」

優波離又問：「世尊已為諸比丘結戒：『若比丘，助破和合僧，乃至僧伽婆尸沙。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，助破和合僧，若一、若二、若眾多，語諸比丘尼言：『是比丘尼所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是我等心所忍樂。』諸比丘尼語是比丘尼：『汝莫作是語：「是比丘尼所說，是知說，非不知說；說法，不說非法；說律，不說非律，皆是我等心所忍樂。」何以故？是比丘尼非知說、非說法、非說律。汝莫樂助破和合

【現代漢語翻譯】 現代漢語譯本：『你只要不生起染著之心，接受被染著的男子的飲食又有什麼好處呢？』這是比丘尼初犯僧伽婆尸沙（僧殘，僅次於波羅夷的重罪），可以悔過。

如果這樣教導，每一句話都構成僧伽婆尸沙罪。

式叉摩那（正學女）、沙彌尼（小沙彌尼），犯突吉羅（惡作罪）。

優波離（佛陀十大弟子之一，持戒第一）又問：『世尊已經為諸比丘（出家男眾）制定戒律：『如果比丘，爲了破壞僧團的和合而勤加方便，乃至犯僧伽婆尸沙罪。』我應當如何持守這條戒律呢？』佛說：『應當作為二部僧（比丘僧團和比丘尼僧團）共同持守的戒律。從今以後，這條戒律應當這樣說：』

『如果比丘尼，爲了破壞僧團的和合而勤加方便，諸比丘尼勸誡這位比丘尼：『你不要爲了破壞僧團的和合而勤加方便，應當與僧團和合，僧團和合的緣故，歡喜而沒有爭端，一心一德地學習，如同水和乳交融在一起，共同弘揚師父的教導，安樂地修行。』這樣勸誡，堅持不捨棄錯誤的行為，應當第二次、第三次勸誡。經過第二次、第三次勸誡，捨棄這種行為是好的；如果不捨棄，這位比丘尼經過三次勸誡，就犯了僧伽婆尸沙罪，可以悔過。』

優波離又問：『世尊已經為諸比丘制定戒律：『如果比丘，幫助破壞僧團的和合，乃至犯僧伽婆尸沙罪。』我應當如何持守這條戒律呢？』佛說：『應當作為二部僧共同持守的戒律。從今以後，這條戒律應當這樣說：』

『如果比丘尼，幫助破壞僧團的和合，無論是幫助一個、兩個還是眾多比丘尼，對比丘尼們說：『這位比丘尼所說的話，是知道后說的，不是不知道后說的；是說法，不是說非法；是說律，不是說非律，都是我們內心所認可和喜愛的。』諸比丘尼勸誡這位比丘尼：『你不要說這樣的話：「這位比丘尼所說的話，是知道后說的，不是不知道后說的；是說法，不是說非法；是說律，不是說非律，都是我們內心所認可和喜愛的。」為什麼呢？因為這位比丘尼不是知道后說的、不是說法、不是說律。你不要樂於幫助破壞和合

【English Translation】 English version: 'You should not give rise to attachment. What is the benefit of accepting food from men who are attached?' This is a Bhikkhuni's (female monastic) first offense of Sanghavasesa (a serious offense requiring a meeting of the Sangha), which can be atoned for.

If such teachings are given, each utterance constitutes a Sanghavasesa offense.

A Sikkhamana (a female novice undergoing training) or a Samaneri (a female novice), commits a Dukkata (an offense of wrong-doing).

Upali (one of the Buddha's ten chief disciples, known for his strict adherence to the Vinaya) further asked: 'The World Honored One has already established a precept for the Bhikkhus (male monastics): 'If a Bhikkhu, striving to cause a schism in the Sangha, even to the point of Sanghavasesa.' How should I uphold this?' The Buddha said: 'It should be upheld as a precept for both Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha). From now on, this precept should be stated as follows:'

'If a Bhikkhuni, striving to cause a schism in the Sangha, the Bhikkhunis should say to that Bhikkhuni: 'Do not strive to cause a schism in the Sangha. You should be in harmony with the Sangha. Because of the Sangha being in harmony, there is joy and no contention, with one mind and one learning, like water and milk mixed together, jointly propagating the Teacher's teachings, and practicing in peace.' If she is admonished in this way and does not abandon her behavior, she should be admonished a second and third time. If she abandons this matter after the second and third admonition, that is good; if she does not abandon it, this Bhikkhuni, after three admonitions, commits a Sanghavasesa offense, which can be atoned for.'

Upali further asked: 'The World Honored One has already established a precept for the Bhikkhus: 'If a Bhikkhu, assisting in causing a schism in the Sangha, even to the point of Sanghavasesa.' How should I uphold this?' The Buddha said: 'It should be upheld as a precept for both Sanghas. From now on, this precept should be stated as follows:'

'If a Bhikkhuni, assisting in causing a schism in the Sangha, whether assisting one, two, or many Bhikkhunis, says to the Bhikkhunis: 'What this Bhikkhuni says is said with knowledge, not without knowledge; she speaks the Dharma, not what is not the Dharma; she speaks the Vinaya (monastic rules), not what is not the Vinaya, all of which is pleasing and agreeable to our minds.' The Bhikkhunis should say to that Bhikkhuni: 'Do not say such things as: 'What this Bhikkhuni says is said with knowledge, not without knowledge; she speaks the Dharma, not what is not the Dharma; she speaks the Vinaya, not what is not the Vinaya, all of which is pleasing and agreeable to our minds.' Why? Because this Bhikkhuni does not speak with knowledge, does not speak the Dharma, and does not speak the Vinaya. Do not delight in assisting in causing a schism'

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僧，當樂助和合僧。僧和合故，歡喜無諍，一心一學，如水乳合，共弘師教，安樂行。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」

優波離又問：「世尊已為諸比丘結戒：『若比丘，惡性，難共語，與諸比丘同學戒經，數數犯罪，乃至僧伽婆尸沙。』我當云何持？」佛言：「當作二部僧持。從今是戒應如是說：

「若比丘尼，惡性，難共語，與諸比丘尼同學戒經，數數犯罪。諸比丘尼如法如律諫其所犯，答言：『阿姨！汝莫語我若好、若惡；我亦不以好、惡語汝。』諸比丘尼復語言：『汝莫作自我不可共語！汝當爲諸比丘尼說如法語，諸比丘尼亦當為汝說如法語；如是展轉相教，轉相出罪，成如來眾。』如是諫，堅持不捨，應第二、第三諫；第二、第三諫，舍是事善；若不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」

優波離又問：「世尊已為諸比丘結戒：『若比丘，依聚落住，行惡行、污他家，乃至僧伽婆尸沙。』我當云何持？」佛言：「當作二部僧持。從今是戒應如是說：

「若比丘尼，依聚落住，行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知。諸比丘尼語是比丘尼：『汝行惡行、污他家。行惡

【現代漢語翻譯】 現代漢語譯本：佛陀教導說，『僧團（Sangha，佛教僧侶團體）應當樂於互相幫助，和諧共處。僧團和諧，就會歡喜而沒有爭端，一心一意地學習，如同水和乳交融在一起，共同弘揚佛陀的教導，安樂修行。』像這樣勸諫，堅持不放棄，應該進行第二、第三次勸諫。經過第二、第三次勸諫，如果她放棄這種行為是好的；如果不放棄，這位比丘尼（bhikkhuni，女性佛教僧侶）經過三次勸諫，就犯了僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪），可以懺悔過錯。」

優波離（Upali，佛陀十大弟子之一，持戒第一）又問：『世尊（Lord Buddha）已經為比丘（bhikkhu，男性佛教僧侶）制定戒律：『如果比丘，品性惡劣，難以溝通，與諸位比丘一同學習戒經，屢次犯戒，乃至犯僧伽婆尸沙。』我應當如何遵守這條戒律？』佛陀說：『應當作為二部僧團共同遵守的戒律。從今以後，這條戒律應當這樣說：』

『如果比丘尼，品性惡劣，難以溝通，與諸位比丘尼一同學習戒經，屢次犯戒。諸位比丘尼如法如律地勸諫她所犯的錯誤，她卻回答說：『阿姨（Ayya，對比丘尼的尊稱）！你不要對我說好說壞；我也不用好壞的話語對你說。』諸位比丘尼又說：『你不要做出自我封閉、不與人溝通的樣子！你應該為諸位比丘尼說如法的言語，諸位比丘尼也應當為你說法；這樣輾轉互相教導，互相懺悔罪過，成就如來的僧團。』像這樣勸諫，堅持不放棄，應該進行第二、第三次勸諫；經過第二、第三次勸諫，如果她放棄這種行為是好的；如果不放棄，這位比丘尼經過三次勸諫，就犯了僧伽婆尸沙，可以懺悔過錯。』

優波離又問：『世尊已經為比丘制定戒律：『如果比丘，依靠村落居住，做出惡劣的行為、玷污他人的家庭，乃至犯僧伽婆尸沙。』我應當如何遵守這條戒律？』佛陀說：『應當作為二部僧團共同遵守的戒律。從今以後，這條戒律應當這樣說：』

『如果比丘尼，依靠村落居住，做出惡劣的行為、玷污他人的家庭。做出惡劣的行為，大家都親眼看見或聽說了；玷污他人的家庭，也大家都親眼看見或聽說了。諸位比丘尼對比丘尼說：『你做出惡劣的行為、玷污他人的家庭。做出惡

【English Translation】 English version: The Buddha taught, 'The Sangha (Buddhist monastic community) should delight in helping each other and living in harmony. When the Sangha is harmonious, there will be joy and no disputes, learning with one mind and one purpose, like water and milk blending together, jointly propagating the Buddha's teachings, and practicing in peace.' If such admonishment is given, persistently and without abandonment, a second and third admonishment should be made. After the second and third admonishments, it is good if she abandons this behavior; if she does not abandon it, this bhikkhuni (female Buddhist monastic) after three admonishments, commits a Sanghavasesa (an offense requiring a meeting of the Sangha for absolution, second in gravity only to Parajika), which can be atoned for through repentance.'

Upali (one of the ten principal disciples of the Buddha, foremost in discipline) further asked, 'The Lord Buddha has already established a precept for bhikkhus (male Buddhist monastics): 'If a bhikkhu is of bad character, difficult to communicate with, studies the monastic code with the other bhikkhus, and repeatedly violates the precepts, even to the point of Sanghavasesa.' How should I uphold this precept?' The Buddha said, 'It should be upheld as a precept common to both the two-fold Sangha. From now on, this precept should be stated as follows:'

'If a bhikkhuni is of bad character, difficult to communicate with, studies the monastic code with the other bhikkhunis, and repeatedly violates the precepts. The bhikkhunis admonish her according to the Dharma and the Vinaya (monastic rules) regarding her offenses, but she replies: 'Ayya (a term of respect for bhikkhunis)! Do not speak to me of good or bad; I will not speak to you of good or bad either.' The bhikkhunis further say: 'Do not act in a way that makes yourself unapproachable! You should speak according to the Dharma to the bhikkhunis, and the bhikkhunis should also speak the Dharma to you; in this way, teaching each other in turn, confessing offenses to each other, and forming the Tathagata's (another name for the Buddha) Sangha.' If such admonishment is given, persistently and without abandonment, a second and third admonishment should be made; after the second and third admonishments, it is good if she abandons this behavior; if she does not abandon it, this bhikkhuni after three admonishments, commits a Sanghavasesa, which can be atoned for through repentance.'

Upali further asked, 'The Lord Buddha has already established a precept for bhikkhus: 'If a bhikkhu, dwelling near a village, engages in evil conduct, and defiles other families, even to the point of Sanghavasesa.' How should I uphold this precept?' The Buddha said, 'It should be upheld as a precept common to both the two-fold Sangha. From now on, this precept should be stated as follows:'

'If a bhikkhuni, dwelling near a village, engages in evil conduct, and defiles other families. The evil conduct is seen and heard by all; the defilement of other families is also seen and heard by all. The bhikkhunis say to this bhikkhuni: 'You engage in evil conduct, and defile other families. Engage in ev'

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行，皆見聞知；污他家，亦見聞知。汝出去，不應是中住！』彼比丘尼言：『諸阿姨隨愛恚癡畏。何以故？有如是等同罪比丘尼，有驅者、有不驅者。』諸比丘尼復語言：『汝莫作是語：「諸阿姨隨愛恚癡畏，有如是等同罪比丘尼，有驅者、有不驅者。」汝行惡行、污他家。行惡行，皆見聞知；污他家，亦見聞知，汝舍是隨愛恚癡畏語。汝出去，不應是中住。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」

爾時修休摩比丘尼、婆頗比丘尼，共作惡行，有惡名聲，更相覆罪，觸惱眾僧。諸比丘尼語言：「汝等作惡行，有惡名聲。汝相遠離，舍是作惡觸惱僧事，于佛法中增廣，得安樂住！」二比丘尼言：「我等不作惡行，無惡名聲，亦不觸惱眾僧。此中有餘二比丘尼，共作惡行，有惡名聲，觸惱眾僧。」諸比丘尼言：「汝等莫作是語！何以故？此中無有餘二比丘尼作惡惱僧，唯有汝等。可相遠離，舍是作惡觸惱僧事，于佛法中增廣，得安樂住！」如是諫，堅持不捨，諸比丘尼以事白佛。佛以是事集二部僧，問彼二比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「應令一比丘尼，與彼二比丘尼親善者，往屏處諫。

【現代漢語翻譯】 現代漢語譯本： 『你的行為不正，大家都親眼所見、親耳所聞；你玷污了別人家，大家也親眼所見、親耳所聞。你離開這裡，不應該住在這裡！』那位比丘尼說：『各位阿姨都是因為愛、嗔、癡、畏的緣故。為什麼呢？有像這樣同樣犯了罪的比丘尼，有的被驅逐，有的卻沒有被驅逐。』眾比丘尼又說：『你不要這樣說：「各位阿姨都是因為愛、嗔、癡、畏的緣故，有像這樣同樣犯了罪的比丘尼，有的被驅逐，有的卻沒有被驅逐。」你行為不正，玷污了別人家。行為不正，大家都親眼所見、親耳所聞；玷污了別人家，大家也親眼所見、親耳所聞，你放棄這種因為愛、嗔、癡、畏而說的話。你離開這裡，不應該住在這裡。』這樣勸諫，如果她堅持不改，應該進行第二、第三次勸諫。經過第二、第三次勸諫，如果她放棄了這種行為是好的；如果不放棄，這位比丘尼經過三次勸諫，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），可以懺悔改過。"

當時，修休摩（Susuma）比丘尼、婆頗（Bappha）比丘尼，一起做了惡行，有了惡名聲，互相包庇罪行，觸惱了僧團。眾比丘尼說：『你們做了惡行，有了惡名聲。你們互相遠離，放棄這種作惡觸惱僧團的行為，在佛法中增廣功德，才能安樂地住下去！』這兩位比丘尼說：『我們沒有做惡行，沒有惡名聲，也沒有觸惱僧團。這裡有另外兩個比丘尼，一起做了惡行，有了惡名聲，觸惱了僧團。』眾比丘尼說：『你們不要這樣說！為什麼呢？這裡沒有另外兩個比丘尼作惡惱亂僧團，只有你們。應該互相遠離，放棄這種作惡觸惱僧團的行為，在佛法中增廣功德，才能安樂地住下去！』這樣勸諫，如果她們堅持不改，眾比丘尼就把這件事稟告了佛陀。佛陀因為這件事召集了二部僧眾，問那兩位比丘尼：『你們真的做了這樣的事嗎？』她們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『應該讓一位與那兩位比丘尼親善的比丘尼，到隱蔽的地方去勸諫她們。

【English Translation】 English version: 'Your conduct is improper; everyone has seen and heard it; you have defiled another's family, and everyone has seen and heard it. Leave here; you should not stay here!' That Bhikkhuni (Buddhist nun) said: 'All the aunties are influenced by love, anger, delusion, and fear. Why? Because there are Bhikkhunis who have committed the same offenses, some are expelled, and some are not.' The Bhikkhunis again said: 'Do not say such things: "All the aunties are influenced by love, anger, delusion, and fear, there are Bhikkhunis who have committed the same offenses, some are expelled, and some are not." Your conduct is evil, you have defiled another's family. Your conduct is evil, everyone has seen and heard it; you have defiled another's family, and everyone has seen and heard it. Abandon these words influenced by love, anger, delusion, and fear. Leave here; you should not stay here!' If she persists in not abandoning this after such admonishment, she should be admonished a second and third time. If she abandons this matter after the second and third admonishments, that is good; if she does not abandon it, that Bhikkhuni, after three admonishments, commits a Sanghavasesa (offense requiring a meeting of the Sangha for expiation), which can be repented.'

At that time, Bhikkhuni Susuma (Susuma) and Bhikkhuni Bappha (Bappha) together committed evil deeds, had a bad reputation, covered up each other's offenses, and annoyed the Sangha (Buddhist monastic order). The Bhikkhunis said: 'You have committed evil deeds and have a bad reputation. Separate from each other, abandon these evil deeds that annoy the Sangha, increase your merit in the Buddha's Dharma, and live in peace!' The two Bhikkhunis said: 'We have not committed evil deeds, have no bad reputation, and do not annoy the Sangha. There are two other Bhikkhunis here who have together committed evil deeds, have a bad reputation, and annoy the Sangha.' The Bhikkhunis said: 'Do not say such things! Why? There are no other two Bhikkhunis here who commit evil deeds and annoy the Sangha, only you. You should separate from each other, abandon these evil deeds that annoy the Sangha, increase your merit in the Buddha's Dharma, and live in peace!' If they persist in not abandoning this after such admonishment, the Bhikkhunis reported the matter to the Buddha. The Buddha, because of this matter, gathered the Sangha of both Bhikkhus (monks) and Bhikkhunis, and asked those two Bhikkhunis: 'Is this true?' They replied: 'It is true, World Honored One!' After the Buddha had variously rebuked them, he told the Bhikkhus: 'A Bhikkhuni who is friendly with those two Bhikkhunis should go to a secluded place to admonish them.'

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若受者善；若不受，應眾多比丘尼往諫，若受者善；若不受，應比丘尼僧往諫。」諸比丘受教，即敕諸比丘尼往諫，三返皆不受。諸長老比丘尼種種呵責，以事白佛。佛以是事集二部僧，種種遙訶責彼二比丘尼已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若二比丘尼，共作惡行，有惡名聲，更相覆罪，觸惱眾僧。諸比丘尼語言：『汝二比丘尼作惡行，有惡名聲，更相覆罪，觸惱眾僧。汝相遠離，舍是作惡觸惱僧事，于佛法中增廣，得安樂住！』彼二比丘尼言：『我等不作惡行，無惡名聲，不相覆罪，不觸惱僧。此中有餘二比丘尼，共作惡行，觸惱眾僧。』諸比丘尼復語言：『莫作是語！何以故？此中更無餘二比丘尼作惡惱僧，唯有汝等。可相遠離，舍是作惡，觸惱僧事，于佛法中增廣，得安樂住！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」

更相覆罪者：若僧伽婆尸沙、若偷羅遮、若波逸提、若波羅提提舍尼、若突吉羅、若不護口。

惱僧者：若布薩、若自恣、若諸羯磨，皆如調達破僧中說。

式叉摩那、沙彌尼，突吉羅。

爾時修休摩比丘尼、婆頗比丘尼，共作惡行，有惡名聲，乃至於佛

【現代漢語翻譯】 現代漢語譯本： 『如果接受勸告就好；如果不接受，應該讓眾多比丘尼前去勸諫，如果接受勸告就好；如果不接受，應該讓比丘尼僧團前去勸諫。』眾比丘接受了佛的教導，就命令眾比丘尼前去勸諫，三次勸諫都不被接受。眾長老比丘尼種種呵責她們，並將此事稟告了佛陀。佛陀因為這件事召集了二部僧團，種種地遠遠地呵責那兩位比丘尼之後，告訴眾比丘：『現在為眾比丘尼制定戒律，從今以後這條戒律應該這樣說：』 『如果有兩位比丘尼，共同做出惡劣的行為，有不好的名聲，互相包庇罪行，觸惱僧團。眾比丘尼對她們說：『你們兩位比丘尼做出惡劣的行為，有不好的名聲，互相包庇罪行，觸惱僧團。你們應該互相遠離，捨棄這種作惡觸惱僧團的行為，在佛法中增廣功德，得到安樂的住處！』那兩位比丘尼說：『我們沒有做出惡劣的行為，沒有不好的名聲，沒有互相包庇罪行，沒有觸惱僧團。這裡有另外兩位比丘尼，共同做出惡劣的行為，觸惱僧團。』眾比丘尼又說：『不要說這樣的話！為什麼呢？這裡沒有另外兩位比丘尼做出惡劣的行為觸惱僧團，只有你們。應該互相遠離，捨棄這種作惡觸惱僧團的行為，在佛法中增廣功德，得到安樂的住處！』這樣勸諫，堅持不捨棄惡行，應該進行第二、第三次勸諫。經過第二、第三次勸諫，捨棄這種惡行就好；如果不捨棄，這位比丘尼就是經過三次勸諫，犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），可以悔過。』 『互相包庇罪行』：指僧伽婆尸沙（Sanghavasesa，僧殘罪）、偷蘭遮（Thullaccaya，粗罪）、波逸提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，向彼悔罪）、突吉羅（Dukkata，惡作罪）、不護口。 『觸惱僧團』：指在布薩（Uposatha，齋戒）、自恣（Pavarana，僧眾自恣）、各種羯磨（Kamma，業）儀式中，都如提婆達多（Devadatta）破壞僧團中所說的那樣。 式叉摩那（Sikkhamana，學戒女）、沙彌尼（Samaneri，沙彌尼），犯突吉羅（Dukkata，惡作罪）。 當時，修休摩（Susuma）比丘尼、婆頗（Bappha）比丘尼，共同做出惡劣的行為，有不好的名聲，乃至稟告了佛陀。

【English Translation】 English version: 'If the recipient is amenable, good; if not, many bhikkhunis should go to admonish. If the recipient is amenable, good; if not, the bhikkhuni sangha should go to admonish.' The bhikkhus, receiving the teaching, immediately ordered the bhikkhunis to go and admonish, but they were not accepted after three admonishments. The elder bhikkhunis scolded them in various ways and reported the matter to the Buddha. The Buddha, because of this matter, gathered the two-fold sangha, and after scolding those two bhikkhunis from afar in various ways, told the bhikkhus: 'Now I establish a precept for the bhikkhunis; from now on, this precept should be recited as follows:' 'If two bhikkhunis, together commit evil deeds, have a bad reputation, cover up each other's offenses, and annoy the sangha. The bhikkhunis say to them: 'You two bhikkhunis commit evil deeds, have a bad reputation, cover up each other's offenses, and annoy the sangha. You should separate from each other, abandon these evil deeds that annoy the sangha, increase merit in the Buddha's Dharma, and live in peace!' Those two bhikkhunis say: 'We do not commit evil deeds, have no bad reputation, do not cover up each other's offenses, and do not annoy the sangha. There are other two bhikkhunis here who together commit evil deeds and annoy the sangha.' The bhikkhunis say again: 'Do not speak like this! Why? There are no other two bhikkhunis here who commit evil deeds and annoy the sangha, only you. You should separate from each other, abandon these evil deeds that annoy the sangha, increase merit in the Buddha's Dharma, and live in peace!' If they are admonished in this way but persistently do not abandon the evil deeds, they should be admonished a second and third time. After the second and third admonishments, it is good to abandon these deeds; if they do not abandon them, this bhikkhuni, after three admonishments, commits a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha), which is expiable.' 'Covering up each other's offenses' refers to Sanghavasesa (Sanghavasesa, remaining of the Sangha), Thullaccaya (Thullaccaya, grave offense), Pacittiya (Pacittiya, expiatory offense), Patidesaniya (Patidesaniya, offense to be confessed), Dukkata (Dukkata, offense of wrong-doing), and not guarding one's speech. 'Annoying the sangha' refers to the Uposatha (Uposatha, day of fasting), Pavarana (Pavarana, invitation), and various Kamma (Kamma, action) ceremonies, all as described in the case of Devadatta (Devadatta) disrupting the sangha. Sikkhamana (Sikkhamana, female trainee), Samaneri (Samaneri, female novice), commit Dukkata (Dukkata, offense of wrong-doing). At that time, Susuma (Susuma) bhikkhuni and Bappha (Bappha) bhikkhuni, together committed evil deeds, had a bad reputation, and reported it to the Buddha.

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法中增廣，得安樂住，亦如上說。二比丘尼言：「我等不作惡行，亦不觸惱眾僧。僧見我等羸弱，輕易我故，作如是語！」諸比丘尼復言：「汝等莫作是語！何以故？僧不見汝羸弱，輕易汝等。汝等自作惡行，觸惱眾僧，可相遠離，舍是作惡，觸惱僧事，于佛法中增廣，得安樂住！」如是諫，堅持不捨。諸長老比丘尼訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若二比丘尼，共作惡行，有惡名聲，更相覆罪，觸惱眾僧。諸比丘尼語言：『汝二比丘尼莫共作惡行，有惡名聲，更相覆罪，觸惱眾僧。汝相遠離，舍是作惡觸惱僧事，于佛法中增廣，得安樂住！』二比丘尼言：『我等不作惡行，無惡名聲，不相覆罪，不觸惱僧。僧見我等羸弱，輕易我故，作如是語！』諸比丘尼復言：『莫作是語！何以故？僧不見汝羸弱，輕易汝等！汝等可相遠離，舍是作惡觸惱僧事，于佛法中增廣，得安樂住！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」余如上說。

式叉摩那、沙彌尼，突吉羅。

爾時闡陀母名修摩那，為人惡性，時人遂號為旃荼修摩那；好共他鬥，僧斷其事，便言僧隨愛恚癡畏，諸比丘尼語言：「汝莫好

【現代漢語翻譯】 現代漢語譯本： 法中增廣，得安樂住，也如上面所說。兩位比丘尼說：『我們不做惡行，也不觸惱眾僧。僧團見我們羸弱，輕視我們，所以才這樣說！』眾比丘尼又說：『你們不要這樣說！為什麼呢？僧團不是因為見你們羸弱才輕視你們。是你們自己作惡行，觸惱眾僧，應該互相遠離，捨棄這些作惡、觸惱僧團的事情，在佛法中增廣，才能得到安樂的住處！』這樣勸諫，她們堅持不捨棄。諸位長老比丘尼呵責她們，乃至現在為諸位比丘尼結戒，也如上面所說。『從今以後，這條戒律應該這樣說：』 『如果兩位比丘尼，共同作惡行，有惡劣名聲，互相包庇罪行，觸惱眾僧。諸位比丘尼說：『你們兩位比丘尼不要共同作惡行，有惡劣名聲，互相包庇罪行，觸惱眾僧。你們應該互相遠離，捨棄這些作惡、觸惱僧團的事情，在佛法中增廣，才能得到安樂的住處！』這兩位比丘尼說：『我們不做惡行，沒有惡劣名聲，不互相包庇罪行，不觸惱僧團。僧團見我們羸弱，輕視我們，所以才這樣說！』眾比丘尼又說：『不要這樣說！為什麼呢？僧團不是因為見你們羸弱才輕視你們！你們應該互相遠離，捨棄這些作惡、觸惱僧團的事情，在佛法中增廣，才能得到安樂的住處！』這樣勸諫，她們堅持不捨棄，應該第二、第三次勸諫。第二、第三次勸諫后，捨棄這些事情就好；不捨棄的，這位比丘尼三次勸諫后仍然不聽，就犯了僧伽婆尸沙（Samghavasisa），可以悔過。』其餘的如上面所說。 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata，惡作罪）。 當時闡陀（Chanda）的母親名叫修摩那（Sumana），為人惡劣，當時的人就稱她為旃荼修摩那（Canda Sumana，惡性修摩那）；喜歡與他人爭鬥，僧團裁決她的事情，她就說僧團隨順愛、恚、癡、畏，諸位比丘尼說：『你不要好

【English Translation】 English version: Increasing in the Dharma and dwelling in peace, as described above. Two bhikkhunis (female monks) said, 'We do not commit evil deeds, nor do we offend the Sangha (monastic community). The Sangha sees that we are weak and despises us, so they say such things!' The bhikkhunis further said, 'Do not say such things! Why? The Sangha does not despise you because they see you are weak. You yourselves commit evil deeds and offend the Sangha. You should separate from each other, abandon these evil deeds that offend the Sangha, increase in the Dharma, and dwell in peace!' Having been admonished in this way, they persisted and did not give up. The elder bhikkhunis rebuked them, and now a precept is established for the bhikkhunis, as described above. 'From now on, this precept should be stated as follows:' 'If two bhikkhunis jointly commit evil deeds, have a bad reputation, conceal each other's offenses, and offend the Sangha, the bhikkhunis should say, 'You two bhikkhunis should not jointly commit evil deeds, have a bad reputation, conceal each other's offenses, and offend the Sangha. You should separate from each other, abandon these evil deeds that offend the Sangha, increase in the Dharma, and dwell in peace!' The two bhikkhunis say, 'We do not commit evil deeds, have no bad reputation, do not conceal each other's offenses, and do not offend the Sangha. The Sangha sees that we are weak and despises us, so they say such things!' The bhikkhunis further say, 'Do not say such things! Why? The Sangha does not despise you because they see you are weak! You should separate from each other, abandon these evil deeds that offend the Sangha, increase in the Dharma, and dwell in peace!' Having been admonished in this way, they persist and do not give up. They should be admonished a second and third time. If they give up these things after the second and third admonitions, that is good; if they do not give up, then this bhikkhuni, after three admonitions, commits a Samghavasisa (requiring formal meeting of the Sangha for absolution), which can be confessed.' The rest is as described above. Siksamana (probationary nun), Sramaneri (novice nun), Dukkata (wrongdoing). At that time, the mother of Chanda was named Sumana, and she was of a wicked nature. People then called her Canda Sumana (wicked Sumana); she liked to quarrel with others. When the Sangha judged her affairs, she said that the Sangha followed love, hatred, delusion, and fear. The bhikkhunis said, 'You should not like to'

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共他鬥，莫作是語：『僧隨愛恚癡畏！』何以故？僧不隨愛恚癡畏。汝舍是語，于佛法中增廣，得安樂住！」如是諫，堅持不捨，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，好共他鬥，僧斷其事，便言僧隨愛恚癡畏，諸比丘尼語言：『汝莫好共他鬥，莫作是語：「僧隨愛恚癡畏。」何以故？僧不隨愛恚癡畏，汝等舍是語，于佛法中增廣，得安樂住！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫，犯僧伽婆尸沙，可悔過。」余如上說。

爾時旃荼修摩那比丘尼好共他鬥，僧斷其事，便瞋恚言：「我舍佛、舍法、舍僧、舍戒作外道。余沙門、婆羅門，亦學戒、亦慚愧，我當於彼凈修梵行！」諸比丘尼語言：「汝莫好共他鬥，莫作是語：『我舍佛，乃至於彼凈修梵行！』何以故？余沙門、婆羅門，無學戒、無慚愧，汝云何于彼得修梵行？汝舍是惡見，于佛法中增廣，得安樂住！」如是諫，堅持不捨，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，好共他鬥，僧斷其事，便言：『我舍佛、舍法、舍僧、舍戒作外道。余沙門、婆羅門，亦學戒、亦慚愧，我當於彼凈修梵行！』諸比丘尼語言：『汝莫好共他斗

【現代漢語翻譯】 現代漢語譯本： 『不要這樣說：僧團是受愛、嗔、癡、畏所左右的！』為什麼呢？因為僧團不受愛、嗔、癡、畏所左右。你們應當放棄這種說法，在佛法中增長善行，獲得安樂！』如果這樣勸誡，她仍然堅持不改，直到今天，為比丘尼制定戒律，也像上面所說的那樣。「從今以後，這條戒律應當這樣說： 『如果比丘尼喜歡與他人爭鬥，僧團裁決此事後，她就說僧團是受愛、嗔、癡、畏所左右。其他比丘尼勸她說：『你不要喜歡與他人爭鬥，不要這樣說：「僧團是受愛、嗔、癡、畏所左右。」為什麼呢？因為僧團不受愛、嗔、癡、畏所左右。你們應當放棄這種說法，在佛法中增長善行，獲得安樂！』如果這樣勸誡，她仍然堅持不改，應當進行第二、第三次勸誡。經過第二、第三次勸誡，如果她放棄這種行為是好的；如果不放棄，這位比丘尼經過三次勸誡，就犯了僧伽婆尸沙（Samghavasisa，僧殘罪），可以懺悔。』其餘的都如上面所說。 當時，旃荼修摩那（Canda Sumanā，人名）比丘尼喜歡與他人爭鬥，僧團裁決此事後，她就嗔怒地說：『我捨棄佛、捨棄法、捨棄僧、捨棄戒律，去做外道。其他的沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司），也學習戒律、也感到慚愧，我應當在他們那裡清凈地修習梵行！』其他比丘尼勸她說：『你不要喜歡與他人爭鬥，不要這樣說：「我捨棄佛，乃至在他們那裡清凈地修習梵行！」為什麼呢？其他的沙門、婆羅門，沒有學習戒律、沒有感到慚愧，你如何在他們那裡能夠修習梵行呢？你應當放棄這種邪見，在佛法中增長善行，獲得安樂！』如果這樣勸誡，她仍然堅持不改，直到今天，為比丘尼制定戒律，也像上面所說的那樣。「從今以後，這條戒律應當這樣說： 『如果比丘尼喜歡與他人爭鬥，僧團裁決此事後，她就說：「我捨棄佛、捨棄法、捨棄僧、捨棄戒律，去做外道。其他的沙門、婆羅門，也學習戒律、也感到慚愧，我應當在他們那裡清凈地修習梵行！」其他比丘尼勸她說：『你不要喜歡與他人爭鬥

【English Translation】 English version: 『Do not say such things as, 「The Sangha (community of monks) is swayed by love, anger, delusion, and fear!」』 Why is that? Because the Sangha is not swayed by love, anger, delusion, and fear. You should abandon this statement, increase good deeds in the Buddha's Dharma, and attain peaceful dwelling!』 If she is admonished in this way and persists in not abandoning it, then up to this day, rules are established for the Bhikkhunis (female monks), as described above. 『From now on, this rule should be stated as follows: 『If a Bhikkhuni enjoys quarreling with others, and the Sangha judges the matter, she then says that the Sangha is swayed by love, anger, delusion, and fear. The other Bhikkhunis advise her, 「You should not enjoy quarreling with others, and do not say such things as, 'The Sangha is swayed by love, anger, delusion, and fear.' 」 Why is that? Because the Sangha is not swayed by love, anger, delusion, and fear. You should abandon this statement, increase good deeds in the Buddha's Dharma, and attain peaceful dwelling!』 If she is admonished in this way and persists in not abandoning it, she should be admonished a second and third time. If she abandons this behavior after the second and third admonitions, that is good; if she does not abandon it, this Bhikkhuni, after three admonitions, commits a Samghavasisa (offense requiring initial and subsequent meetings of the Sangha), which can be confessed.』 The rest is as described above. At that time, the Bhikkhuni Canda Sumanā enjoyed quarreling with others, and when the Sangha judged the matter, she angrily said, 『I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts, and will become a follower of other paths. Other Sramanas (wandering ascetics) and Brahmanas (priests), also learn precepts and feel shame; I shall purely practice Brahmacharya (holy life) among them!』 The other Bhikkhunis advised her, 『You should not enjoy quarreling with others, and do not say such things as, 「I abandon the Buddha, and will purely practice Brahmacharya among them!」』 Why is that? Other Sramanas and Brahmanas do not learn precepts and do not feel shame; how can you practice Brahmacharya among them? You should abandon this wrong view, increase good deeds in the Buddha's Dharma, and attain peaceful dwelling!』 If she is admonished in this way and persists in not abandoning it, then up to this day, rules are established for the Bhikkhunis, as described above. 『From now on, this rule should be stated as follows: 『If a Bhikkhuni enjoys quarreling with others, and when the Sangha judges the matter, she then says, 「I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts, and will become a follower of other paths. Other Sramanas and Brahmanas also learn precepts and feel shame; I shall purely practice Brahmacharya among them!」』 The other Bhikkhunis advise her, 『You should not enjoy quarreling with others

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，莫作是語：「我舍佛法僧！」何以故？余沙門、婆羅門，無學戒、無慚愧，汝云何于彼得修梵行？汝舍是惡見，于佛法中增廣，得安樂住！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，是比丘尼三諫已，犯僧伽婆尸沙，可悔過。」余如上說(僧殘竟)。◎

五分律卷第十一 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十二(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

◎第二分之三尼律捨墮法

佛在舍衛城。爾時優波離問佛：「世尊已為諸比丘結戒：『若比丘，三衣竟，舍迦絺那衣已，長衣乃至十日；若過，尼薩耆波逸提。』乃至『若比丘，自捉金銀及錢，若使人捉、若發心受，尼薩耆波逸提。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，三衣竟，舍迦絺那衣已，長衣乃至十日；若過，尼薩耆波逸提。」

「若比丘尼，衣竟，舍迦絺那衣已，五衣中若離一一衣宿，過一夜，除僧羯磨，尼薩耆波逸提。」

「若比丘尼，衣竟，舍迦絺那衣已，得非時衣，若須應受，速作受持。若足者善；若不足，望更有得處，令具足成，乃至一月。若過，尼薩耆波逸提。」

【現代漢語翻譯】 現代漢語譯本 不要這樣說：『我放棄佛、法、僧！』為什麼呢？因為其他的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，古印度僧侶階層），沒有學戒，沒有慚愧之心，你又怎麼能從他們那裡修習清凈的梵行呢？你應該捨棄這種錯誤的見解，在佛法中不斷增進，才能得到安樂！』如果有人這樣勸誡，而她堅持不捨棄，就應該進行第二、第三次勸誡。經過第二、第三次勸誡后，如果她捨棄了這種錯誤，那是最好的；如果不捨棄，這位比丘尼（Bhikṣuṇī，女性出家修行者）經過三次勸誡后，就犯了僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪），可以懺悔過錯。」其餘的（規定）如上文所說。（僧殘罪結束）。 《五分律》卷第十一 大正藏第22冊 No. 1421 彌沙塞部和醯五分律

《五分律》卷第十二（彌沙塞） 宋 罽賓（Kashmir）三藏（Tripiṭaka）佛陀什（Buddhaśīla）共竺道生等譯

第二分之三尼律捨墮法

佛陀在舍衛城（Śrāvastī）。當時，優波離（Upāli，佛陀十大弟子之一，持戒第一）問佛陀：「世尊已經為各位比丘（Bhikṣu，男性出家修行者）制定了戒律：『如果比丘，三衣（tricīvara，比丘所持的三種袈裟）已經具備，捨棄了迦絺那衣（Kathina-cīvara，雨季安居后所受的佈施衣），長衣（atiriktacīvara，多餘的衣服）最多可以保留十天；如果超過這個期限，就犯了尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）。』乃至『如果比丘，親自拿取金銀以及錢財，或者指使他人拿取，或者發心接受，就犯了尼薩耆波逸提。』我應當如何遵守這些戒律呢？」佛陀說：「應當由二部僧團來共同持守。從今以後，這些戒律應當這樣說：

『如果比丘尼，三衣已經具備，捨棄了迦絺那衣后，長衣最多可以保留十天；如果超過這個期限，就犯了尼薩耆波逸提。』

『如果比丘尼，衣已經具備，捨棄了迦絺那衣后，五衣（pañcacīvara，比丘尼所持的五種袈裟）中如果離開任何一件過夜，除非經過僧團羯磨（Saṃghakarma，僧團的會議和決議），就犯了尼薩耆波逸提。』

『如果比丘尼，衣已經具備，捨棄了迦絺那衣后，得到了非時衣（akālacīvara，非應時得到的衣服），如果需要，應當接受，並且儘快製作和受持。如果足夠了，那是最好；如果不夠，希望還有其他可以得到的地方，使之具足，最多可以等待一個月。如果超過這個期限，就犯了尼薩耆波逸提。』

【English Translation】 English version Do not say, 'I abandon the Buddha, the Dharma, and the Sangha!' Why? Because other Śrāmaṇas (ascetics), and Brāhmaṇas (priestly class in ancient India) have no learning of precepts and no sense of shame. How can you cultivate pure conduct from them? You should abandon this wrong view, increase your understanding in the Buddha's teachings, and attain peaceful dwelling!' If someone advises in this way, and she persists in not abandoning it, she should be advised a second and third time. After the second and third admonitions, if she abandons this error, that is best; if she does not abandon it, this Bhikṣuṇī (female monastic) after three admonitions, commits a Saṃghāvaśeṣa (formal meeting of the Sangha) offense, which can be repented of.' The rest (of the rules) are as stated above. (End of Saṃghāvaśeṣa). 《Five-Part Vinaya》 Volume 11 Taisho Tripitaka Volume 22, No. 1421, Mahiśāsaka Vinaya

《Five-Part Vinaya》 Volume 12 (Mahiśāsaka) Translated by Tripiṭaka (collection of Buddhist scriptures) Master Buddhaśīla from Kashmir (ancient region) during the Song Dynasty, together with Zhu Daosheng and others.

Section Three of the Second Division: Nissaggiya Pācittiya (relinquishment and expiation) for Bhikṣuṇīs

The Buddha was in Śrāvastī (ancient Indian city). At that time, Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'The World Honored One has already established precepts for the Bhikṣus (male monastics): 'If a Bhikṣu, having completed his three robes (tricīvara, three pieces of monastic robes), and having relinquished the Kathina-cīvara (robe received after the rainy season retreat), may keep an extra robe (atiriktacīvara, extra robe) for up to ten days; if he exceeds this limit, he commits a Nissaggiya Pācittiya (offense requiring relinquishment and expiation).' And 'If a Bhikṣu, personally handles gold, silver, and money, or instructs others to handle it, or intends to receive it, he commits a Nissaggiya Pācittiya.' How should I uphold these precepts?' The Buddha said: 'It should be upheld by the Sangha (monastic community) of both orders. From now on, these precepts should be stated as follows:

'If a Bhikṣuṇī, having completed her three robes, and having relinquished the Kathina-cīvara, may keep an extra robe for up to ten days; if she exceeds this limit, she commits a Nissaggiya Pācittiya.'

'If a Bhikṣuṇī, having completed her robes, and having relinquished the Kathina-cīvara, if any one of the five robes (pañcacīvara, five pieces of monastic robes) is separated from her overnight, unless through a Saṃghakarma (formal act of the Sangha), she commits a Nissaggiya Pācittiya.'

'If a Bhikṣuṇī, having completed her robes, and having relinquished the Kathina-cīvara, obtains an untimely robe (akālacīvara, robe received out of season), if needed, she should accept it, and quickly make and keep it. If it is sufficient, that is best; if it is not sufficient, hoping that there are other places where she can obtain it, to make it complete, she may wait for up to one month. If she exceeds this limit, she commits a Nissaggiya Pācittiya.'

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「若比丘尼，從非親里居士、居士婦乞衣，除因緣，尼薩耆波逸提。因緣者：奪衣、失衣、燒衣、漂衣、衣壞，是名因緣。」

「若比丘尼，奪衣、失衣、燒衣、漂衣、衣壞，從非親里居士、居士婦乞衣。若居士、居士婦欲多與衣，是比丘尼應受二衣；若過是受，尼薩耆波逸提。」

「若非親里居士、居士婦共議：『當以如是衣直作衣，與某甲比丘尼。』是比丘尼先不自恣請，便往問居士、居士婦言：『汝為我以如是衣直作衣不？』答言：『如是！』便言：『善哉，居士、居士婦！可作如是如是衣與我，為好故。』尼薩耆波逸提。

「若非親里居士、居士婦共議：『我當各以如是衣直作衣，與某甲比丘尼。』是比丘尼先不自恣請，便往問居士、居士婦言：『汝各為我以如是衣直作衣不？』答言：『如是！』便言：『善哉，居士、居士婦！可合作一衣與我，為好故。』尼薩耆波逸提。」

「若王、若大臣、婆羅門、居士為比丘尼故，遣使送衣直。使到比丘尼所言：『阿姨！彼王、大臣送此衣直，阿姨受之！』是比丘尼言：『我不應受衣直。若得凈衣，當手受持。』使言：『阿姨！有執事人不？』比丘尼即指示處，使便到執事所，語言：『某王、大臣送此衣直，與某甲比丘尼。汝為受作，取便與

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，女性出家人）從非親屬的在家男信徒（居士，Grahapati）或在家女信徒（居士婦，Grahapatni）那裡乞討衣服，除非有特殊原因，否則犯捨墮（尼薩耆波逸提，Nissaggiya Pacittiya）罪。特殊原因是指：衣服被奪走、丟失、燒燬、漂走或損壞，這些被稱為特殊原因。』 『如果比丘尼的衣服被奪走、丟失、燒燬、漂走或損壞，從而向非親屬的在家男信徒或在家女信徒乞討衣服。如果在家男信徒或在家女信徒想要多給衣服，這位比丘尼應該接受兩件衣服；如果超過這個數量，則犯捨墮罪。』 『如果非親屬的在家男信徒或在家女信徒共同商議：『我們應當用這些錢來做衣服，送給某某比丘尼。』這位比丘尼事先沒有被邀請，就前去詢問這些在家男信徒或在家女信徒說：『你們要為我用這些錢做衣服嗎？』他們回答說：『是的！』比丘尼就說：『太好了，在家男信徒、在家女信徒！可以為我做這樣這樣的衣服，爲了更好看。』犯捨墮罪。 『如果非親屬的在家男信徒或在家女信徒共同商議：『我們應當各自用這些錢來做衣服，送給某某比丘尼。』這位比丘尼事先沒有被邀請，就前去詢問這些在家男信徒或在家女信徒說：『你們各自要為我用這些錢做衣服嗎？』他們回答說：『是的！』比丘尼就說：『太好了，在家男信徒、在家女信徒！可以合起來做一件衣服給我，爲了更好看。』犯捨墮罪。 『如果國王（Raja）、大臣（Mahamatra）、婆羅門（Brahmana）、在家信徒（居士，Grahapati）爲了比丘尼的緣故，派遣使者送來買衣服的錢。使者到達比丘尼那裡說：『阿姨！那位國王、大臣送來這些買衣服的錢，阿姨您收下吧！』這位比丘尼說：『我不應該接受買衣服的錢。如果能得到清凈的衣服，我應當親手接受。』使者說：『阿姨！有負責處理此事的人嗎？』比丘尼就指示一個地方，使者便到負責處理此事的人那裡，說：『某位國王、大臣送來這些買衣服的錢，給某某比丘尼。您為她接受並製作衣服，方便時交給她。』

【English Translation】 English version 『If a Bhikkhuni (female monastic) begs for robes from a householder (Grahapati) or a householder's wife (Grahapatni) who is not a relative, except for a reason, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). What is the reason? Robe being taken away, robe being lost, robe being burned, robe being washed away, robe being ruined; this is called a reason.』 『If a Bhikkhuni's robe is taken away, lost, burned, washed away, or ruined, and she begs for a robe from a householder or a householder's wife who is not a relative, if the householder or householder's wife wants to give many robes, that Bhikkhuni should accept two robes; if she accepts more than that, it is a Nissaggiya Pacittiya.』 『If a householder or a householder's wife who is not a relative consults together: 『We should make a robe with this robe-value and give it to such-and-such a Bhikkhuni.』 That Bhikkhuni, without being invited beforehand, goes to ask the householder or householder's wife, saying: 『Will you make a robe for me with this robe-value?』 They answer: 『Yes!』 Then she says: 『Good, householder, householder's wife! Make such-and-such a robe for me, for the sake of being good.』 It is a Nissaggiya Pacittiya.』 『If a householder or a householder's wife who is not a relative consults together: 『We should each make a robe with this robe-value and give it to such-and-such a Bhikkhuni.』 That Bhikkhuni, without being invited beforehand, goes to ask the householder or householder's wife, saying: 『Will you each make a robe for me with this robe-value?』 They answer: 『Yes!』 Then she says: 『Good, householder, householder's wife! Combine them and make one robe for me, for the sake of being good.』 It is a Nissaggiya Pacittiya.』 『If a king (Raja), a minister (Mahamatra), a Brahmin (Brahmana), or a householder (Grahapati) sends robe-value through a messenger for the sake of a Bhikkhuni. The messenger arrives at the Bhikkhuni's place and says: 『Ayya (term of respect)! That king, minister, has sent this robe-value; Ayya, accept it!』 That Bhikkhuni says: 『I should not accept robe-value. If I can get a clean robe, I should accept it with my own hands.』 The messenger says: 『Ayya! Is there someone in charge?』 The Bhikkhuni indicates a place, and the messenger goes to the person in charge and says: 『Such-and-such a king, minister, has sent this robe-value for such-and-such a Bhikkhuni. You accept it and make a robe, and give it to her when it is convenient.』

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之。』使既與已，還比丘尼所，白言：『阿姨！所示執事人，我已與竟。阿姨須衣，便可往取！』是比丘尼二反、三反到執事所，作是言：『我須衣，我須衣。』若得者善；若不得，四反、五反、六反到執事前，默然立，若得者善。若過是求得者，尼薩耆波逸提。若不得衣，應隨使來處，若自往、若遣信，語言：『汝為某甲比丘尼送衣直，是比丘尼竟不得；汝自還索，莫使失！』是事應爾。」

「若比丘尼，自行乞縷，雇織師織作衣，尼薩耆波逸提。」

「若居士、居士婦，為比丘尼使織師織作衣。是比丘尼先不自恣請，便到織師所，作是言：『汝知不？此衣為我作，汝為我好織，令極致廣，當別相報。』后若與一食、若一食直，得者，尼薩耆波逸提。」

「若比丘尼，與比丘尼衣，后瞋不喜，若自奪、若使人奪，作是語：『還我衣，不與汝！』尼薩耆波逸提。」

「若比丘尼，知檀越欲與僧物，回以入己，尼薩耆波逸提。」

「若比丘尼，病得服四種含消藥：酥、油、蜜、石蜜，一受乃至七日。若過，尼薩耆波逸提。」

「若比丘尼，前後安居，十日未至自恣，得急施衣；若須應受，乃至衣時。若過，尼薩耆波逸提。」

「若比丘尼，缽未滿五綴，更乞新缽，為好故，

【現代漢語翻譯】 現代漢語譯本：『當（負責分發衣物的）使者已經把衣物給予（比丘尼）后，回到比丘尼住所，稟告說：『阿姨！我已將您指定的執事人的衣物給予完畢。阿姨如果需要衣物，便可前去領取！』這位比丘尼兩次、三次前往執事處，說：『我需要衣物，我需要衣物。』如果得到就好；如果得不到，四次、五次、六次前往執事處，默默站立，如果得到就好。如果超過這個次數去索取，犯捨墮罪（Nissaggiya Pacittiya）。如果得不到衣物，應該追隨使者來的地方，或者自己去、或者派人送信，說：『你為某某比丘尼送的衣物錢，這位比丘尼最終沒有得到；你自己去要回來，不要讓它丟失！』事情應當這樣做。』

『如果比丘尼，自己去乞討線，僱傭織工織布做衣服，犯捨墮罪（Nissaggiya Pacittiya）。』

『如果在家男居士、女居士，為比丘尼僱傭織工織布做衣服。這位比丘尼事先沒有自請允許，便到織工那裡，說：『你知道嗎？這件衣服是為我做的，你為我好好織，讓它非常寬大，我會另外報答你。』之後如果給予一餐食物、或者一餐食物的錢，得到這些，犯捨墮罪（Nissaggiya Pacittiya）。』

『如果比丘尼，給予其他比丘尼衣物，之後生氣不高興，或者自己奪回、或者派人奪回，說：『還我衣物，不給你了！』犯捨墮罪（Nissaggiya Pacittiya）。』

『如果比丘尼，知道施主想要給予僧團財物，卻轉為自己所有，犯捨墮罪（Nissaggiya Pacittiya）。』

『如果比丘尼，生病可以服用四種含化藥：酥（提煉的奶油），油，蜜（蜂蜜），石蜜（冰糖），一次接受可以服用七天。如果超過，犯捨墮罪（Nissaggiya Pacittiya）。』

『如果比丘尼，前安居或后安居，距離自恣日還有十天，得到緊急佈施的衣物；如果需要就應該接受，直到衣物足夠為止。如果超過，犯捨墮罪（Nissaggiya Pacittiya）。』

『如果比丘尼，缽的綴補未滿五處，爲了美觀而乞求新缽，

【English Translation】 English version: 'After the messenger (responsible for distributing robes) has given the robe, he returns to the bhikkhuni's (female monastic) residence and reports: 'Ayya (term of respect for a bhikkhuni)! I have finished giving the robes to the designated stewards. If Ayya needs a robe, she can go and take it!' This bhikkhuni goes to the steward two or three times, saying: 'I need a robe, I need a robe.' If she gets it, that's good; if she doesn't, she goes to the steward four, five, or six times, standing silently. If she gets it, that's good. If she asks for it more than that, it is a Nissaggiya Pacittiya (an offense requiring forfeiture). If she doesn't get the robe, she should follow the place where the messenger came from, either going herself or sending a message, saying: 'The money for the robe you sent for so-and-so bhikkhuni, that bhikkhuni ultimately did not receive; you should ask for it back yourself, don't let it be lost!' That's how it should be done.'

'If a bhikkhuni goes to beg for thread herself and hires a weaver to weave a robe, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

'If a male householder or a female householder hires a weaver to weave a robe for a bhikkhuni. If that bhikkhuni, without first asking for permission, goes to the weaver and says: 'Do you know? This robe is being made for me, weave it well for me, make it extremely wide, and I will reward you separately.' Later, if she gives a meal or the money for a meal, if she obtains these, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

'If a bhikkhuni gives a robe to another bhikkhuni, and later becomes angry and displeased, either taking it back herself or having someone else take it back, saying: 'Return my robe, I won't give it to you!' it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

'If a bhikkhuni knows that a donor intends to give something to the Sangha (monastic community), but diverts it for her own use, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

'If a bhikkhuni is sick and is allowed to take four kinds of dissolving medicines: ghee (clarified butter), oil, honey, and rock sugar, she may receive them once and take them for up to seven days. If she exceeds this, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

'If a bhikkhuni, before or after the retreat (An居), with ten days remaining before the Pavarana (自恣) ceremony, receives an emergency offering of robes; if she needs them, she should accept them, until the time when the robes are sufficient. If she exceeds this, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).'

'If a bhikkhuni, whose bowl has not yet been patched in five places, asks for a new bowl because she wants it to be beautiful,

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尼薩耆波逸提。」

「若比丘尼，種種販賣求利，尼薩耆波逸提。」

「若比丘尼，以金銀及錢，種種賣買，尼薩耆波逸提。」

「若比丘尼，自捉金銀及錢，若使人捉、若發心受，尼薩耆波逸提(十八)。」

爾時偷罹難陀比丘尼從坐坫人乞缽，彼即買缽與之。既得，便言：「我不復須，可以酥見施。」即復與之，賣所買缽。比坫人見，語言：「汝賣坫上物，不得活耶？乃復作販缽人為？」答言：「偷罹難陀從我乞缽，我買欲與，彼不復用，更從我乞酥，以酥與之，故賣此缽耳！」諸人言：「乞人之法，應隨所乞取！何緣既得，不取，復索余物？此輩常說，少欲知足，而今無厭。無沙門行！破沙門法！」諸長老比丘尼聞，種種訶責，以事白佛。佛以是事集二部僧，問偷罹難陀比丘尼：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，先乞是，既得不用，更乞余物，尼薩耆波逸提。」

隨更乞多少，一一尼薩耆波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼，非時衣作時衣受，諸客比丘尼便不能得衣。諸長老比丘尼見，種種訶責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝

【現代漢語翻譯】 現代漢語譯本： 『尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律名稱）。』

『如果比丘尼，進行各種販賣以求取利益，觸犯尼薩耆波逸提。』

『如果比丘尼，用金銀和錢財，進行各種買賣，觸犯尼薩耆波逸提。』

『如果比丘尼，親自拿取金銀和錢財，或者指使他人拿取，或者發心接受，觸犯尼薩耆波逸提（第十八條）。』

當時，偷罹難陀（Thullananda，人名）比丘尼向在坐席上的人乞討缽，那人就買了缽給她。她得到缽后，就說：『我不再需要這個缽了，可以用酥油布施給我。』於是那人又給了她酥油，她就賣掉了買來的缽。在坐席上的人看見了，就說：『你賣坐席上的東西，難道活不下去了嗎？竟然還做起了販賣缽的生意？』偷罹難陀回答說：『我向他乞討缽，他買了想給我，我不再需要，又向我乞討酥油，我用酥油給了他，所以才賣這個缽啊！』眾人說：『乞討的人，應該隨所乞討的拿取！為什麼已經得到了，卻不拿取，又索要其他東西？這些人常常說，少欲知足，而現在卻貪得無厭。沒有沙門的德行！破壞沙門的法規！』各位長老比丘尼聽說了，紛紛責備她，並將此事稟告了佛陀。佛陀因為這件事召集了二部僧眾，問偷罹難陀比丘尼：『你真的做了這樣的事嗎？』她回答說：『確實如此。世尊！』佛陀種種責備之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後這條戒律應該這樣說：』

『如果比丘尼，先乞討了某物，已經得到卻不用，又乞討其他東西，觸犯尼薩耆波逸提。』

隨著更改乞討的多少，每一次都觸犯尼薩耆波逸提。

式叉摩那（Sikkhamana，學戒女）、沙彌尼（Samaneri，沙彌尼），觸犯突吉羅（Dukkata，惡作罪）。

當時，各位比丘尼，在非製作時衣的時間接受了時衣，各位客比丘尼就不能得到衣服。各位長老比丘尼看見了，紛紛責備她們，並將此事稟告了佛陀。佛陀因為這件事召集了二部僧眾，問各位比丘尼：『你

【English Translation】 English version: 『Nissaggiya Pacittiya (a type of monastic rule).』

『If a bhikkhuni (female monastic), engages in various kinds of trade for profit, it is a Nissaggiya Pacittiya.』

『If a bhikkhuni, uses gold, silver, or money, to engage in various kinds of buying and selling, it is a Nissaggiya Pacittiya.』

『If a bhikkhuni, personally handles gold, silver, or money, or instructs another to handle it, or intends to receive it, it is a Nissaggiya Pacittiya (the eighteenth rule).』

At that time, the bhikkhuni Thullananda (name of a person) begged for a bowl from a person sitting at a gathering. That person then bought a bowl and gave it to her. Having received it, she said, 『I no longer need this bowl; you can give me ghee (clarified butter) instead.』 So that person gave her ghee, and she sold the bowl that had been bought for her. The people at the gathering saw this and said, 『Are you so unable to survive by selling things from the gathering that you have become a bowl-selling merchant?』 Thullananda replied, 『I begged him for a bowl, and he bought it intending to give it to me. I no longer needed it, and then I begged him for ghee, and I gave him ghee, so I sold this bowl!』 The people said, 『The practice of a beggar should be to take what is begged for! Why, having received it, do you not take it but ask for other things? These people often say they are content with little, but now they are insatiable. They have no qualities of a renunciant! They violate the rules of a renunciant!』 The elder bhikkhunis heard of this, and they variously rebuked her and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of both orders and asked Thullananda bhikkhuni, 『Did you really do this?』 She replied, 『Indeed, I did, Lord!』 The Buddha, having variously rebuked her, addressed the bhikkhus, 『Now I will establish a rule for the bhikkhunis; from now on, this rule should be recited as follows:』

『If a bhikkhuni, having first begged for something, and having received it, does not use it, and begs for something else, it is a Nissaggiya Pacittiya.』

According to how much more she begs for, each instance is a Nissaggiya Pacittiya.

A Sikkhamana (female trainee), a Samaneri (novice nun), commits a Dukkata (wrongdoing).

At that time, the bhikkhunis, accepted seasonal robes at a time that was not the time for making seasonal robes, and the visiting bhikkhunis were unable to obtain robes. The elder bhikkhunis saw this, and they variously rebuked them and reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders and asked the bhikkhunis, 『Did you

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等實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，非時衣作時衣受，尼薩耆波逸提。」

此衣應舍與僧，不應舍與一、二、三比丘尼。

式叉摩那、沙彌尼，突吉羅。

爾時有一下坐比丘尼少於知識，得未成衣，不知作之，持至諸比丘尼所，語言：「我最下坐，少於知識，愿為我作！」諸比丘尼言：「我事務多，不得為汝作！汝可至偷罹難陀所問之，彼多成衣，或與汝貿易。」彼比丘尼即持往問偷罹難陀，便以成衣易之。彼比丘尼得已，還到所住處。諸比丘尼問言：「汝得衣不？」答言：「得！」又問：「從誰得？」答言：「偷罹難陀！」諸比丘尼言：「取來共看！」便出衣示，諸比丘尼言：「此衣勝汝衣數倍，由來無人能得彼利，汝今忽得，甚為希有！」時偷罹難陀隔壁聞，便語彼比丘尼：「還我衣來，不與汝貿！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與比丘尼貿衣，後悔還索，得者，尼薩耆波逸提。」

式叉摩那、沙彌尼，突吉羅。

若兩悔；若得衣，不如本要，還取，不犯。

爾時毗舍佉母請比丘尼僧，與遮月水衣，

【現代漢語翻譯】 現代漢語譯本： 佛問：『你確實這樣做了嗎？』她回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『現在為眾比丘尼制定戒律，從今以後這條戒律應這樣說：』 『若比丘尼，在非製作衣服的季節制作衣服，並接受了它，犯捨墮。』（尼薩耆波逸提，指一種罪名，犯此罪者需捨棄所得之物並懺悔） 這件衣服應當舍給僧團，不應舍給一、二、三位比丘尼。 式叉摩那（正學女，預備出家的女子）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。 當時，有一位下座（資歷淺）的比丘尼，缺少知識，得到一件未完成的衣服，不知道如何製作，就拿到眾比丘尼那裡，說：『我最是下座，缺少知識，希望你們能為我製作！』眾比丘尼說：『我們事務繁多，不能為你製作！你可以去偷罹難陀（比丘尼的名字）那裡問問，她有很多做好的衣服，或許可以和你交換。』那位比丘尼就拿著衣服去問偷罹難陀，偷罹難陀就用一件做好的衣服和她交換。那位比丘尼得到衣服后，回到住處。眾比丘尼問她說：『你得到衣服了嗎？』她回答說：『得到了！』又問：『從誰那裡得到的？』她回答說：『從偷罹難陀那裡得到的！』眾比丘尼說：『拿來一起看看！』她就拿出衣服給大家看，眾比丘尼說：『這件衣服比你的衣服好幾倍，從來沒有人能得到這樣的好處，你現在忽然得到，真是稀有！』當時，偷罹難陀隔著墻壁聽到了，就對那位比丘尼說：『把我的衣服還給我，我不和你交換了！』眾長老比丘尼聽了，種種呵責，因此現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應這樣說：』 『若比丘尼，與比丘尼交換衣服，之後又後悔想要索回，得到衣服的人，犯捨墮。』（尼薩耆波逸提，指一種罪名，犯此罪者需捨棄所得之物並懺悔） 式叉摩那（正學女，預備出家的女子）、沙彌尼（小沙彌尼），犯突吉羅（輕罪）。 如果雙方都後悔；或者得到的衣服，不如原先所要的，要回自己的衣服，不犯戒。 當時，毗舍佉母（一位女施主的名字）邀請比丘尼僧團，給予遮月水衣（一種雨季時使用的衣服）。

【English Translation】 English version: The Buddha asked: 'Is it true that you did this?' She replied: 'It is true, O Blessed One!' After the Buddha had reproached her in various ways, he addressed the Bhikkhus: 'Now I will formulate a rule for the Bhikkhunis. From now on, this rule should be recited as follows:' 'If a Bhikkhuni, during a time that is not the time for making robes, makes a robe and accepts it, it is to be forfeited and confessed.' (Nissaggiya Pacittiya, referring to an offense that requires forfeiture of the item and confession) This robe should be forfeited to the Sangha, not to one, two, or three Bhikkhunis. A Sikkhamana (a female trainee), a Samaneri (a novice nun), commits a Dukkhata (minor offense). At that time, there was a junior Bhikkhuni who lacked knowledge. She obtained an unfinished robe but did not know how to make it. She went to the other Bhikkhunis and said: 'I am the most junior and lack knowledge. I hope you can make it for me!' The Bhikkhunis said: 'We are busy and cannot make it for you! You can go to Thullananda (a Bhikkhuni's name) and ask her. She has many finished robes and may trade with you.' That Bhikkhuni then took the robe to Thullananda, who exchanged it for a finished robe. After obtaining the robe, that Bhikkhuni returned to her dwelling. The other Bhikkhunis asked her: 'Did you get a robe?' She replied: 'I did!' They asked again: 'From whom did you get it?' She replied: 'From Thullananda!' The Bhikkhunis said: 'Bring it here for us to see!' She showed them the robe, and the Bhikkhunis said: 'This robe is several times better than your robe. No one has ever been able to get such a benefit. It is very rare that you have obtained it now!' At that time, Thullananda heard this through the wall and said to that Bhikkhuni: 'Return my robe to me. I will not trade with you!' The senior Bhikkhunis heard this and reproached her in various ways. Therefore, now a rule is formulated for the Bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:' 'If a Bhikkhuni exchanges a robe with another Bhikkhuni and later regrets it and wants it back, the one who obtained the robe commits an offense that is to be forfeited and confessed.' (Nissaggiya Pacittiya, referring to an offense that requires forfeiture of the item and confession) A Sikkhamana (a female trainee), a Samaneri (a novice nun), commits a Dukkhata (minor offense). If both regret it; or if the robe obtained is not as originally desired, and one takes back their own robe, there is no offense. At that time, Visakha's mother (the name of a female benefactor) invited the Bhikkhuni Sangha and gave them robes for the rainy season.

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遣信索身量，即皆與之；唯偷罹難陀不與，更遣信索，答言：「我已離欲，無復月水，不須此衣。」毗舍佉母作衣竟，遣信白諸比丘尼：「衣已竟，愿各來取！」諸比丘尼皆往就坐。時偷罹難陀月水正出，便先取衣。諸比丘尼次第取之，衣少不足，下坐一人不得。毗舍佉母問：「盡得衣不？」答言：「下坐一人不得。」問：「何以故？」答言：「偷罹難陀先言不須，不付身量。今便先取，是以不足。」毗舍佉母言：「云何先言不須，臨時便取，令他不得？」諸長老比丘尼種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，諸比丘尼語：『汝取遮月水衣。』自言不用，臨時先取，尼薩耆波逸提。」

此衣應僧中舍，不得與一、二、三比丘尼。

式叉摩那、沙彌尼，突吉羅。

先雖言不用，最後有長而取，不犯。

爾時偷罹難陀比丘尼常出入波斯匿王宮內，王言：「阿姨！若有所須就我取之。」便語言：「我須重衣。」王言：「就後宮取。」即復言：「我欲得王所著欽婆羅。」王即與之。諸臣譏訶言：「此比丘尼于無為法中出家，著壞色割截衣，而今云何乃索王所著者？王雖無惜，受者自應知量！此輩常說少欲知足，而今無厭！無沙門行，破沙門法！」

【現代漢語翻譯】 現代漢語譯本 如果有人派人來索要製作月水衣的布料尺寸，就都給他們。只有偷罹難陀（Thullananda，人名，一位比丘尼）不給，來人再次索要時，她回答說：『我已經斷絕了慾望，不再有月經，不需要這種衣服。』毗舍佉母（Visakha-mata，人名，一位護法居士）做好衣服后，派人告訴各位比丘尼：『衣服已經做好了，希望各位前來領取！』各位比丘尼都前去就座。當時偷罹難陀正值月經來潮，便先取了衣服。其他比丘尼依次取用，但衣服數量不夠，最後一位就座的比丘尼沒有拿到。毗舍佉母問：『大家都拿到衣服了嗎？』回答說：『最後一位就座的沒有拿到。』問：『為什麼？』回答說：『偷罹難陀先前說不需要，不提供尺寸，現在卻先取了，所以不夠。』毗舍佉母說：『怎麼能先前說不需要，臨時卻又先取，導致別人沒有拿到呢？』各位長老比丘尼紛紛責備她，因此才制定了針對比丘尼的戒律，內容如上所述。 『從今以後，這條戒律應該這樣說：如果比丘尼，對比丘尼們說：『你拿走遮蓋月水的衣服吧。』自己卻說不用，臨時又先取，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律名稱）。』 這件衣服應該在僧團中捨棄，不得只給一、二、三位比丘尼。 式叉摩那（Siksamana，準比丘尼）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種輕罪）。 先前雖然說不用，最後有多餘的而取用，不犯戒。 當時，偷罹難陀比丘尼經常出入波斯匿王（Pasenadi，人名，一位國王）的王宮內，國王說：『阿姨！如果有什麼需要的，就向我索取。』她便說：『我需要貴重的衣服。』國王說：『去後宮取吧。』她又說：『我想要大王您穿的欽婆羅（Kambala，一種毛織品）。』國王就給了她。各位大臣譏諷責備說：『這位比丘尼在無為法（Nibbana，涅槃）中出家，穿著壞色的割截衣，現在怎麼能索要大王所穿的衣服呢？大王雖然不吝惜，接受的人也應該知道分寸！這些人常常說少欲知足，現在卻貪得無厭！沒有沙門（Samana，出家人）的德行，破壞沙門的規法！』

【English Translation】 English version If someone sends a messenger to request the measurements for the menstrual cloth, give them all. Only Thullananda (Thullananda, a name, a bhikkhuni) did not give them. When the messenger asked again, she replied, 'I have abandoned desire and no longer have menstruation, so I do not need this cloth.' After Visakha-mata (Visakha-mata, a name, a lay devotee) finished making the cloths, she sent a message to the bhikkhunis, 'The cloths are finished, please come and take them!' All the bhikkhunis went and sat down. At that time, Thullananda was menstruating, so she took a cloth first. The other bhikkhunis took them in order, but there were not enough cloths, and the last bhikkhuni sitting down did not get one. Visakha-mata asked, 'Did everyone get a cloth?' They replied, 'The last one sitting down did not get one.' She asked, 'Why?' They replied, 'Thullananda said earlier that she did not need one and did not provide measurements, but now she took one first, so there were not enough.' Visakha-mata said, 'How can she say she doesn't need one earlier, but then take one first when the time comes, causing others not to get one?' The elder bhikkhunis all rebuked her, and therefore the rule was established for the bhikkhunis, as mentioned above. 'From now on, this rule should be stated as follows: If a bhikkhuni says to the bhikkhunis, 'Take the cloth to cover the menstrual flow,' but says herself that she does not need it, and then takes one first when the time comes, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense).' This cloth should be forfeited to the Sangha (Sangha, the monastic community), and should not be given to only one, two, or three bhikkhunis. A Siksamana (Siksamana, a novice bhikkhuni) or a Sramaneri (Sramaneri, a female novice), commits a Dukkata (Dukkata, a minor offense). Although she said earlier that she did not need it, if there is extra at the end and she takes it, there is no offense. At that time, the bhikkhuni Thullananda often went in and out of King Pasenadi's (Pasenadi, a name, a king) palace. The king said, 'Aunt! If you need anything, just ask me for it.' She said, 'I need expensive clothes.' The king said, 'Go to the inner palace and take them.' She then said, 'I want the Kambala (Kambala, a type of woolen cloth) that the king is wearing.' The king gave it to her. The ministers criticized and rebuked her, saying, 'This bhikkhuni has left home in the unconditioned Dharma (Nibbana, Nirvana), wearing tattered robes of subdued color, how can she now ask for the clothes worn by the king? Although the king is not stingy, the receiver should know her limits! These people often say they are content with little, but now they are insatiable! They have no qualities of a Samana (Samana, a renunciate), and they are destroying the rules of the Samanas!'

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時黑離車比丘尼為毗舍離諸離車恭敬供養。諸人若有官事，能為救解，莫不歡喜言：「我蒙阿姨恩得免罪厄，今有所須，當以相奉！」便言：「我須重衣！」復言：「須幾價重衣？」答言：「須千錢價衣！」諸人便譏訶言：「我曹官事，雖復費用五倍、六倍，不及此價！此輩常說少欲知足，而今無厭！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，乞重衣，應取賤價直四大錢者；若受貴價衣，尼薩耆波逸提。」

重衣者：寒時衣。

式叉摩那、沙彌尼，突吉羅。

爾時偷罹難陀比丘尼，復就波斯匿王索所著輕衣。黑離車比丘尼，從諸離車索五百錢價輕衣。諸臣、諸人譏訶，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，乞輕衣，應取賤價直二大錢半者；若受貴價衣，尼薩耆波逸提。」

輕衣者：熱時服。

式叉摩那、沙彌尼，突吉羅。

爾時差摩比丘尼到舍衛城，在露地布薩，為風雨、塵土、蚊虻所惱。舊住比丘尼語一居士言：「今比丘尼僧露地布薩，有如是如是惱。如佛所說，若施僧堂舍最為第一。善哉，居士！可為僧作布薩堂！」答言：「我多事不得自作，今以此物付

【現代漢語翻譯】 現代漢語譯本 當時，黑離車比丘尼（Black Licchavi Bhikkhuni）受到毗舍離（Vaishali）的離車（Licchavi）人恭敬供養。那些有官司纏身的人，她能幫助他們解決，無不歡喜地說：『我蒙阿姨（Ayya，對比丘尼的尊稱）的恩惠才得以免除罪責，現在您有什麼需要的，我們一定奉上！』她便說：『我需要一件厚重的衣服！』人們又問：『需要多少錢的厚重衣服？』她回答說：『需要價值一千錢的衣服！』人們便譏諷責備說：『我們處理官司，即使花費五倍、六倍的錢，也不及這個價錢！這些人常常說要少欲知足，而現在卻貪得無厭！』各位長老比丘尼聽說了這件事，紛紛責備她，因此佛陀才為各位比丘尼制定戒律，也如上面所說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼乞求厚重的衣服，應該取價值低廉，只值四大錢的；如果接受昂貴的衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 厚重的衣服：是指寒冷時穿的衣服。 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼），犯突吉羅（Dukkata，惡作罪）。 當時，偷罹難陀比丘尼（Thullananda Bhikkhuni）又向波斯匿王（King Pasenadi）索要他所穿的輕便衣服。黑離車比丘尼向各位離車人索要價值五百錢的輕便衣服。各位大臣、各位百姓都譏諷責備，因此佛陀才為各位比丘尼制定戒律，也如上面所說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼乞求輕便的衣服，應該取價值低廉，只值二大錢半的；如果接受昂貴的衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 輕便的衣服：是指炎熱時穿的衣服。 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼），犯突吉羅（Dukkata，惡作罪）。 當時，差摩比丘尼（Chamma Bhikkhuni）來到舍衛城（Savatthi），在露天舉行布薩（Uposatha，齋戒儀式），受到風雨、塵土、蚊蟲的困擾。一位老住的比丘尼對一位居士說：『現在比丘尼僧團在露天舉行布薩，有這樣那樣的困擾。正如佛陀所說，如果佈施僧堂是最為殊勝的。善哉，居士！您可以為僧團建造一座布薩堂！』居士回答說：『我事務繁忙，不能親自建造，現在我把這些財物交給

【English Translation】 English version At that time, the bhikkhuni Black Licchavi (Black Licchavi Bhikkhuni) was respectfully provided for by the Licchavis (Licchavis) of Vaishali (Vaishali). Those who had official matters, she was able to help them resolve, and they all joyfully said, 'We are indebted to Ayya (Ayya, a respectful term for bhikkhunis) for being able to avoid punishment. Now, whatever you need, we will offer it!' She then said, 'I need a heavy robe!' People then asked, 'How much is the heavy robe worth?' She replied, 'It needs a robe worth a thousand coins!' People then criticized and rebuked, saying, 'Our official matters, even if they cost five or six times as much, are not as expensive as this! These people always say they want little and are content, but now they are insatiable!' The elder bhikkhunis heard of this and variously rebuked her, and now the Buddha has established precepts for the bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a bhikkhuni asks for a heavy robe, she should take one that is of low value, worth only four large coins; if she receives an expensive robe, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture and expiation).' A heavy robe: refers to a robe worn in cold weather. A siksamana (Siksamana, a female trainee), a sramaneri (Sramaneri, a female novice), commits a dukkata (Dukkata, an offense of wrong-doing). At that time, the bhikkhuni Thullananda (Thullananda Bhikkhuni) again asked King Pasenadi (King Pasenadi) for the light robe he was wearing. The bhikkhuni Black Licchavi asked the Licchavis for a light robe worth five hundred coins. The ministers and the people all criticized and rebuked, and now the Buddha has established precepts for the bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a bhikkhuni asks for a light robe, she should take one that is of low value, worth only two and a half large coins; if she receives an expensive robe, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture and expiation).' A light robe: refers to a garment worn in hot weather. A siksamana (Siksamana, a female trainee), a sramaneri (Sramaneri, a female novice), commits a dukkata (Dukkata, an offense of wrong-doing). At that time, the bhikkhuni Chamma (Chamma Bhikkhuni) came to Savatthi (Savatthi) and was observing the Uposatha (Uposatha, a day of religious observance) in the open, troubled by wind, rain, dust, and mosquitoes. An older resident bhikkhuni said to a householder, 'Now the bhikkhuni sangha is observing the Uposatha in the open, with such and such troubles. As the Buddha said, giving a monastery is the most excellent. Good sir, you can build an Uposatha hall for the sangha!' The householder replied, 'I am busy and cannot build it myself, now I will give these goods to

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阿姨，可共料理。作竟語我，我當自往施僧！」諸比丘尼既得物已，共作是議：「我等衣服弊壞，可分此物各用作之，兼御露地布薩之惱。」議已，便分作衣。作衣竟，語居士言：「汝宜應歡喜！諸比丘尼衣服弊壞，汝所與物分用作衣，作衣已竟！」居士聞已，便譏訶言：「我不歡喜！何以故？前云作布薩堂最為第一，而今云何持用作衣？」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，為僧、為是事，從一居士乞；而余用者，尼薩耆波逸提。」

若發心欲分，及方便，皆突吉羅。

是物應舍與僧，不得舍與一、二、三比丘尼。

式叉摩那、沙彌尼，突吉羅。

若雖為是事乞，檀越后自令作余用，不犯。

爾時差摩比丘尼露地布薩，乃至為蚊虻所惱如前說。諸比丘尼為作布薩堂故處處乞索，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，為僧、為是事，從眾多居士乞；而余用者，尼薩耆波逸提。」余如上說。

爾時差摩比丘尼無住止處，詣一居士語言：「我無住止處，為我作精舍！」居士答如前，便與物。得物已，作是念：「我衣粗弊壞，當用作之，住處自多。」便用作衣。作衣竟

【現代漢語翻譯】 現代漢語譯本： 阿姨，我們可以一起處理這些東西。完成後告訴我，我親自去供養僧眾！』眾比丘尼得到東西后，一起商議說：『我們的衣服破舊不堪，可以把這些東西分了，各自用來做衣服，順便抵禦在露天舉行布薩時的困擾。』商議完畢，便分了東西做衣服。衣服做好后，告訴居士說：『你應該感到高興！眾比丘尼的衣服破舊不堪，你所給的東西已經分用來做衣服，現在已經做好了！』居士聽了，便譏諷責備說：『我不高興！為什麼呢？之前說是建造布薩堂最為重要，現在怎麼拿去做了衣服？』眾長老比丘尼聽了，紛紛責備她們，乃至今日為眾比丘尼制定戒律，也如上面所說。『從今以後，這條戒律應該這樣說：』 『如果比丘尼，爲了僧團，爲了這件事，從一位居士那裡乞求；卻用作其他用途，犯捨墮。』 如果發心想要分用，以及提供方便，都犯突吉羅（Dukkata，惡作罪）。 這些東西應該舍給僧團，不得舍給一、二、三位比丘尼。 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼），犯突吉羅（Dukkata，惡作罪）。 如果雖然爲了這件事乞求，但施主後來自己讓用來做其他用途，不犯戒。 當時差摩（Chamma）比丘尼在露天舉行布薩，乃至被蚊蟲叮咬，如前面所說。眾比丘尼爲了建造布薩堂到處乞討，乃至今日為眾比丘尼制定戒律，也如上面所說。『從今以後，這條戒律應該這樣說：』 『如果比丘尼，爲了僧團，爲了這件事，從眾多居士那裡乞求；卻用作其他用途，犯捨墮。』其餘的如上面所說。 當時差摩（Chamma）比丘尼沒有住處，去拜訪一位居士說：『我沒有住處，請為我建造精舍！』居士回答如前，便給了她東西。得到東西后，她心想：『我的衣服粗糙破舊，應該用來做衣服，住處以後再說。』便用來做了衣服。衣服做好后

【English Translation】 English version: 'Aunt, we can manage these things together. After it's done, tell me, and I will personally go to offer them to the Sangha!' After the Bhikkhunis (Buddhist nuns) received the items, they discussed together, saying, 'Our clothes are tattered and worn out. We can divide these items and use them to make clothes for ourselves, and also to protect ourselves from the discomfort of holding the Uposatha (observance day) in the open air.' After discussing, they divided the items and made clothes. After the clothes were made, they told the householder, 'You should be happy! The Bhikkhunis' clothes were tattered and worn out, and the items you gave have been divided and used to make clothes. Now they are finished!' Upon hearing this, the householder ridiculed and blamed them, saying, 'I am not happy! Why? Before, you said that building an Uposatha hall was the most important thing, but now how can you use the items to make clothes?' The elder Bhikkhunis, upon hearing this, rebuked them in various ways, and even today, rules are established for the Bhikkhunis, as mentioned above. 'From now on, this rule should be stated as follows:' 'If a Bhikkhuni, for the sake of the Sangha (Buddhist monastic community), for this purpose, begs from one householder; but uses it for other purposes, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' If one intends to divide and use the items, and provides convenience for it, it is a Dukkata (wrongdoing). These items should be given to the Sangha, and should not be given to one, two, or three Bhikkhunis. Siksamana (a female novice undergoing training), Sramaneri (a female novice), it is a Dukkata (wrongdoing). If, although begging for this purpose, the donor later instructs that it be used for other purposes, there is no offense. At that time, Bhikkhuni Chamma (name of a Bhikkhuni) was holding the Uposatha (observance day) in the open air, and was even bothered by mosquitoes, as mentioned before. The Bhikkhunis were begging everywhere to build an Uposatha hall, and even today, rules are established for the Bhikkhunis, as mentioned above. 'From now on, this rule should be stated as follows:' 'If a Bhikkhuni, for the sake of the Sangha (Buddhist monastic community), for this purpose, begs from many householders; but uses it for other purposes, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' The rest is as mentioned above. At that time, Bhikkhuni Chamma (name of a Bhikkhuni) had no dwelling place, and went to visit a householder, saying, 'I have no dwelling place, please build a Vihara (monastery) for me!' The householder replied as before, and gave her items. After receiving the items, she thought, 'My clothes are coarse and tattered, I should use these to make clothes, and the dwelling place can wait.' So she used them to make clothes. After the clothes were made

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，往語居士，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自為是事，從一居士乞；自作余用者，尼薩耆波逸提。」余如上說。

爾時差摩比丘尼無住止處，從眾多居士乞，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自為是，事從眾多居士乞；自作余用者，尼薩耆波逸提。」余如上說。

爾時諸比丘尼多聚積器物，前後屋中，處處皆有；遇火燒屋，輦出諸物，無有極已。諸白衣救火見，問言：「此是誰物？」答：「是諸比丘尼物。」便譏訶言：「此輩大不吉利！于無為法中出家，著壞色割截衣，而聚積器物，如王大臣！常說少欲知足，而今藏積無厭！無沙門行，破沙門法！」諸長老比丘尼聞種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，藏積器物，尼薩耆波逸提。」

器物者：資生器物。唯聽畜盛酥、油、蜜、香、藥、醬、酢各一瓶；又聽畜釜、槍、杓，各一，及一小甕盛米食。過是畜，尼薩耆波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼多聚積缽，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，多積聚缽，尼薩耆波逸提

【現代漢語翻譯】 現代漢語譯本： 往語居士，乃至今日為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼，爲了自己的事情，從一位居士那裡乞求；自己卻用來做其他用途，觸犯尼薩耆波逸提。』其餘的如上面所說。 當時差摩（Chama）比丘尼沒有固定的住所，從眾多的居士那裡乞求，乃至今日為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼，爲了自己的事情，從眾多的居士那裡乞求；自己卻用來做其他用途，觸犯尼薩耆波逸提。』其餘的如上面所說。 當時眾比丘尼大量積聚器物，前後屋中，到處都是；遇到火災燒燬房屋，搬運出來的器物，沒有窮盡。一些在家居士救火時看見了，問道：『這些是誰的東西？』回答說：『是眾比丘尼的東西。』便譏諷責罵說：『這些人真是不吉利！在追求無為法的佛法中出家，穿著染壞的割截衣，卻積聚器物，如同國王大臣一樣！常常說要少欲知足，而今藏積物品沒有厭足！沒有沙門的修行，破壞沙門的法規！』一些年長的比丘尼聽到種種責罵，乃至今日為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼，藏積器物，觸犯尼薩耆波逸提。』 器物：指生活所需的器物。只允許儲存酥油、食用油、蜂蜜、香料、藥物、醬、醋各一瓶；又允許擁有釜（鍋）、槍（鏟）、杓（勺）各一個，以及一個小甕用來盛米飯。超過這些儲存，觸犯尼薩耆波逸提。 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼），觸犯突吉羅（Dukkata，惡作罪）。 當時眾比丘尼大量積聚缽（bowl，食器），乃至今日為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼，大量積聚缽，觸犯尼薩耆波逸提。

【English Translation】 English version: The lay follower Wangyu, up to this day, precepts are established for the Bhikkhunis, as described above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni, for her own sake, asks from one lay follower; but uses it for other purposes, it is a Nissaggiya Pacittiya.' The rest is as described above. At that time, Bhikkhuni Chama (Chama) had no fixed dwelling place, and begged from many lay followers, up to this day, precepts are established for the Bhikkhunis, as described above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni, for her own sake, asks from many lay followers; but uses it for other purposes, it is a Nissaggiya Pacittiya.' The rest is as described above. At that time, the Bhikkhunis accumulated many items, in the front and back houses, everywhere; when a fire burned the houses, the items were carried out endlessly. Some lay people saw it while putting out the fire and asked, 'Whose things are these?' The answer was, 'They are the Bhikkhunis' things.' Then they ridiculed and scolded, 'These people are very unlucky! They have left home in the Dharma pursuing non-action, wearing dyed and cut robes, but they accumulate items like kings and ministers! They always say they want little and are content, but now they hoard things without satisfaction! They have no monastic practice and violate monastic rules!' Some elder Bhikkhunis heard the various scoldings, and up to this day, precepts are established for the Bhikkhunis, as described above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni, hoards items, it is a Nissaggiya Pacittiya.' Items: refer to items needed for living. Only one bottle each of ghee, oil, honey, spices, medicine, sauce, and vinegar are allowed to be stored; also, one pot (kettle), one gun (spade), and one ladle are allowed, as well as a small urn for storing rice. Exceeding these, it is a Nissaggiya Pacittiya. Siksamana (Siksamana, a female trainee), Sramaneri (Sramaneri, a female novice), it is a Dukkata (Dukkata, an offense of wrong-doing). At that time, the Bhikkhunis accumulated many bowls (bowl, eating utensil), up to this day, precepts are established for the Bhikkhunis, as described above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni, accumulates many bowls, it is a Nissaggiya Pacittiya.'

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。」

聽畜七種粗缽：一以盛飲食、二以盛香、三以盛藥、四以盛殘食、五以除唾、六以除掃、七以除小便。

式叉摩那、沙彌尼，突吉羅(捨墮竟)。◎

◎五分律第二分之四尼律墮法

佛在舍衛城。爾時優波離問佛：「世尊已為諸比丘結戒：『若比丘，故妄語，波逸提。』乃至『若比丘，知檀越欲與僧物，回與餘人，波逸提。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「若比丘尼，故妄語，波逸提。」

「若比丘尼，毀訾比丘尼，波逸提。」

「若比丘尼，兩舌斗亂比丘尼，波逸提。」

「若比丘尼，為男子說法，若過五六語，除有別知好惡語女人，波逸提。」

「若比丘尼，知僧如法斷事已，還更發起，波逸提。」

「若比丘尼，教未受具戒女人經，並誦，波逸提。」

「若比丘尼，與未受具戒女人同室宿，過二夜，波逸提。」

「若比丘尼，向未受具戒女人自說得過人法，言：『我如是知，如是見。』實者，波逸提。」

「若比丘尼，知比丘尼粗罪，向未受具戒女人說，除僧羯磨，波逸提。」

「若比丘尼，作是語：『何用是雜碎戒為？說是戒時，令人憂惱！』作如是毀訾戒者，波逸提。」(

【現代漢語翻譯】 現代漢語譯本：

聽畜七種粗缽：一是用來盛放飲食，二是用來盛放香，三是用來盛放藥物，四是用來盛放殘食，五是用來清除唾液，六是用來清除掃地垃圾，七是用來清除小便。

式叉摩那（正學女）、沙彌尼（沙彌尼），突吉羅（輕罪）。（捨墮篇完）

◎五分律第二分之四尼律墮法

佛陀在舍衛城。當時，優波離（佛陀十大弟子之一，持戒第一）問佛陀：『世尊已經為各位比丘（出家男眾）制定戒律：『如果比丘故意說謊，犯波逸提（一種罪名）。』乃至『如果比丘知道施主想要供養僧團的物品，卻轉送給其他人，犯波逸提。』我應當如何受持這些戒律呢？』佛陀說：『應當由兩個僧團共同受持。從今以後，這些戒律應當這樣說：』

『如果比丘尼（出家女眾）故意說謊，犯波逸提。』

『如果比丘尼詆譭其他比丘尼，犯波逸提。』

『如果比丘尼搬弄是非，挑撥比丘尼之間的關係，犯波逸提。』

『如果比丘尼為男子說法，超過五六句話，除非是有辨別好壞能力的女人在場，犯波逸提。』

『如果比丘尼知道僧團已經如法地處理了某件事，卻又重新發起爭議，犯波逸提。』

『如果比丘尼教導未受具足戒的女子學習佛經，並且一起誦讀，犯波逸提。』

『如果比丘尼與未受具足戒的女子同住一室，超過兩夜，犯波逸提。』

『如果比丘尼向未受具足戒的女子自稱獲得了超凡的境界，說：『我像這樣知道，像這樣看見。』如果所說是真實的，犯波逸提。』

『如果比丘尼知道其他比丘尼犯了重罪，向未受具足戒的女子說，除非是僧團的羯磨（僧團的會議和決議），犯波逸提。』

『如果比丘尼說這樣的話：『要這些瑣碎的戒律有什麼用呢？說這些戒律的時候，讓人憂愁煩惱！』像這樣詆譭戒律的人，犯波逸提。』

【English Translation】 English version:

Seven kinds of coarse bowls that are allowed to be kept: one for holding food and drink, two for holding incense, three for holding medicine, four for holding leftover food, five for removing saliva, six for removing sweepings, and seven for removing urine.

Śikṣamāṇā (one under probation), Śrāmaṇerī (female novice), duḥkṛta (minor offense). (End of the chapter on offenses entailing expiation with forfeiture)

◎Section Four of the Second Division of the Five-Part Vinaya: Rules of Defeat for Nuns

The Buddha was in Śrāvastī (a major city in ancient India). At that time, Upāli (one of the Buddha's ten principal disciples, foremost in upholding the precepts) asked the Buddha: 'The World-Honored One has already established precepts for the bhikṣus (monks): 'If a bhikṣu intentionally lies, he commits a pāyantika (an offense requiring confession).' And even 'If a bhikṣu knows that a donor intends to give something to the saṃgha (community), but redirects it to someone else, he commits a pāyantika.' How should I uphold these precepts?' The Buddha said: 'It should be upheld by both saṃghas. From now on, these precepts should be stated as follows:'

'If a bhikṣunī (nun) intentionally lies, she commits a pāyantika.'

'If a bhikṣunī disparages another bhikṣunī, she commits a pāyantika.'

'If a bhikṣunī uses divisive speech to cause discord among bhikṣunīs, she commits a pāyantika.'

'If a bhikṣunī preaches the Dharma to a man, and speaks more than five or six sentences, except when a woman who can distinguish between good and bad speech is present, she commits a pāyantika.'

'If a bhikṣunī knows that the saṃgha has already lawfully settled a matter, but reopens the issue, she commits a pāyantika.'

'If a bhikṣunī teaches a woman who has not received full ordination the scriptures, and recites them together, she commits a pāyantika.'

'If a bhikṣunī stays in the same room with a woman who has not received full ordination for more than two nights, she commits a pāyantika.'

'If a bhikṣunī claims to a woman who has not received full ordination that she has attained extraordinary states, saying: 'I know thus, I see thus.' If it is true, she commits a pāyantika.'

'If a bhikṣunī knows of a serious offense committed by another bhikṣunī, and tells a woman who has not received full ordination, except in the case of a saṃgha karma (formal act of the community), she commits a pāyantika.'

'If a bhikṣunī says such words as: 'What is the use of these trivial precepts? When these precepts are spoken, they cause worry and distress!' One who disparages the precepts in this way commits a pāyantika.'

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十事竟)

「若比丘尼，自伐鬼村，若使人伐，言：『伐是！』波逸提。」

「若比丘尼，故不隨問答，波逸提。」

「若比丘尼，誣說僧所差人，波逸提。」

「若比丘尼，于露地自敷僧臥具，若使人敷；若他敷，若坐、若臥。去時，不自舉、不教人舉、不囑舉，波逸提。」

「若比丘尼，于僧房內自敷僧臥具，若使人敷；若他敷，若坐、若臥，去時，不自舉、不教人舉、不囑舉，波逸提。」

「若比丘尼，瞋不喜，于僧房中自牽比丘尼出，若使人牽，作是語：『出去，滅去！莫此中住！』波逸提。」

「若比丘尼，知他先敷臥具，後來強自敷、若使人敷，作是念：『若不樂者，自當出去。』波逸提。」

「若比丘尼，僧重閣上，尖腳繩床、木床，用力坐臥，波逸提。」

「若比丘尼，知水有蟲，若取澆泥、若飲食諸用，波逸提。」

「若比丘尼，數數食，除因緣，波逸提。因緣者：病時、衣時、施衣時，是名因緣。」(二十竟)

「若比丘尼，受別請眾食，除因緣，波逸提。因緣者：病時、衣時、施衣時、作衣時、行路時、船上行時、大會時，是名因緣。」

「若比丘尼，無病，施一食處，過一食者，波逸提。」

「若比丘尼

【現代漢語翻譯】 現代漢語譯本 十事竟

『若比丘尼（bhikkhuni，女性出家人），自己砍伐鬼村的樹木，或者指使別人砍伐，並且說：『砍伐是對的！』犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），故意不配合提問和回答，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），誣陷說是僧團所派遣的人，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），在露天的地方自己鋪僧團的臥具，或者指使別人鋪；如果別人鋪好了，就坐或臥在上面。離開時，不自己收起、不教別人收起、也不囑咐別人收起，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），在僧房內自己鋪僧團的臥具，或者指使別人鋪；如果別人鋪好了，就坐或臥在上面。離開時，不自己收起、不教別人收起、也不囑咐別人收起，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），因為嗔恨不高興，在僧房中自己拉比丘尼（bhikkhuni，女性出家人）出去，或者指使別人拉，並且說：『出去，滾開！不要住在這裡！』犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），知道別人先鋪了臥具，後來強行自己鋪或者指使別人鋪，並且這樣想：『如果不高興，就自己出去。』犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），在僧團的重閣樓上，尖腳的繩床或木床上，用力坐臥，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），知道水中有蟲，卻用來澆泥、或者飲食等各種用途，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人），屢次食用，除非有因緣，犯波逸提（pācittiya，一種輕罪）。因緣指的是：生病時、縫製衣服時、佈施衣服時，這些叫做因緣。』(二十竟)

『若比丘尼（bhikkhuni，女性出家人），接受個別的邀請參加眾食，除非有因緣，犯波逸提（pācittiya，一種輕罪）。因緣指的是：生病時、縫製衣服時、佈施衣服時、製作衣服時、趕路時、在船上行走時、參加大會時，這些叫做因緣。』

『若比丘尼（bhikkhuni，女性出家人），沒有生病，在施捨一餐的地方，超過一餐的量，犯波逸提（pācittiya，一種輕罪）。』

『若比丘尼（bhikkhuni，女性出家人

【English Translation】 English version The Completion of the Ten Matters

『If a bhikkhuni (bhikkhuni, female monastic) herself fells trees in a ghost village, or orders another to fell them, saying, 『Felling is right!』 it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) deliberately does not follow the questioning and answering, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) falsely accuses someone of being sent by the Sangha, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) herself spreads out a Sangha's bedding in an open space, or orders another to spread it out; or if another has spread it out, and she sits or lies down on it. When leaving, she does not pick it up herself, does not instruct another to pick it up, nor entrusts it to be picked up, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) herself spreads out a Sangha's bedding inside a Sangha's dwelling, or orders another to spread it out; or if another has spread it out, and she sits or lies down on it. When leaving, she does not pick it up herself, does not instruct another to pick it up, nor entrusts it to be picked up, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic), being angry and displeased, drags a bhikkhuni (bhikkhuni, female monastic) out of a Sangha's dwelling herself, or orders another to drag her out, saying, 『Get out, disappear! Don't stay here!』 it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) knows that another has already spread out bedding, and later forcefully spreads it out herself or orders another to spread it out, thinking, 『If she is not pleased, she will leave on her own.』 it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic), on the upper story of a Sangha's building, forcefully sits or lies down on a rope bed or wooden bed with pointed legs, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) knows that there are insects in the water, and uses it to water mud or for drinking or other uses, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic) eats repeatedly, except for a reason, it is pācittiya (pācittiya, a minor offense). The reasons are: when sick, when making robes, when giving robes, these are called reasons.』 (End of the twentieth)

『If a bhikkhuni (bhikkhuni, female monastic) accepts a separate invitation to a group meal, except for a reason, it is pācittiya (pācittiya, a minor offense). The reasons are: when sick, when making robes, when giving robes, when working on robes, when traveling, when traveling on a boat, when attending a large gathering, these are called reasons.』

『If a bhikkhuni (bhikkhuni, female monastic), without being sick, at a place where food is given, takes more than one portion, it is pācittiya (pācittiya, a minor offense).』

『If a bhikkhuni (bhikkhuni, female monastic)

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，到白衣家，自恣多與飲食，若䴵、若麨；若不住其家食，受二、三缽應受，出外應與余比丘尼共食。若無病，過是受，及不與余比丘尼共食，波逸提。」

「若比丘尼，食竟，不作殘食法食，波逸提。」

「若比丘尼，知比丘尼食竟，不作殘食法，強勸令食，欲使他犯，波逸提。」

「若比丘尼，不受食，著口中，除嘗食、楊枝及水，波逸提。」

「若比丘尼，非時食，波逸提。」

「若比丘尼，食殘宿食，波逸提。」

「若比丘尼，食家中與男子屏處坐者，波逸提。」

「若比丘尼，觀軍發行，波逸提。」(三十竟)

「若比丘尼，有因緣到軍中，乃至二、三宿；若過，波逸提。」

「若比丘尼，有因緣到軍中二、三宿，觀軍陣合戰，波逸提。」

「若比丘尼，作是語：『如我解佛所說，障道法不能障道。』諸比丘尼語是比丘尼：『汝莫作是語！莫謗佛，莫誣佛！佛說障道法，實能障道。汝舍是惡邪見！』如是諫，堅持不捨，應第二、第三諫。第二、第三諫，舍是事善；不捨者，波逸提。」

「若比丘尼，知是比丘尼不如法悔，不捨惡邪見，共語、共坐、共宿、共事，波逸提。」

「若沙彌尼作是語：『如我解佛所說，若受五欲，不

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼到白衣（在家信徒）家，接受過多的供養飲食，例如䴵（麵條）或麨（炒麵）；如果不住在他家吃飯，接受兩三個缽的食物是可以接受的，但拿出來后應該與其他比丘尼一起分享。如果沒有生病，卻接受過量的食物，或者不與其他比丘尼一起分享，就犯波逸提（一種輕罪）。』

『如果比丘尼吃完食物后，不按照殘食法處理食物，就犯波逸提。』

『如果比丘尼明知其他比丘尼已經吃完食物，沒有按照殘食法處理，還強行勸她吃，想要讓她犯戒，就犯波逸提。』

『如果比丘尼沒有接受食物，卻放入口中，除了嘗味道、使用楊枝（牙刷）和喝水之外，就犯波逸提。』

『如果比丘尼在非規定的時間吃東西，就犯波逸提。』

『如果比丘尼吃剩餘的隔夜食物，就犯波逸提。』

『如果比丘尼在俗人家中與男子在隱蔽的地方一起坐，就犯波逸提。』

『如果比丘尼觀看軍隊出發，就犯波逸提。』（三十條戒律結束）

『如果比丘尼因為某種原因到達軍隊中，最多隻能停留兩三天；如果超過這個時間，就犯波逸提。』

『如果比丘尼因為某種原因到達軍隊中兩三天，觀看軍隊的陣型和戰鬥，就犯波逸提。』

『如果比丘尼說：『依我理解佛陀所說，障礙修道的法不能障礙修道。』其他比丘尼應該告訴這位比丘尼：『你不要這樣說！不要誹謗佛陀，不要誣衊佛陀！佛陀說障礙修道的法，確實能夠障礙修道。你應該捨棄這種錯誤的邪見！』這樣勸誡后，如果她仍然堅持不捨棄，應該進行第二次、第三次勸誡。經過第二次、第三次勸誡，如果她捨棄了這種邪見是好的；如果不捨棄，就犯波逸提。』

『如果比丘尼明知其他比丘尼不如法懺悔，不捨棄錯誤的邪見，還與她交談、一起坐、一起住、一起做事，就犯波逸提。』

『如果沙彌尼（見習女尼）說：『依我理解佛陀所說，如果享受五欲（色、聲、香、味、觸），不

【English Translation】 English version 『If a bhikkhuni (female monastic) goes to the home of a layperson, and receives excessive food and drink, such as noodles or fried flour; if she does not eat at that home, receiving two or three bowls is acceptable, but upon leaving, she should share it with the other bhikkhunis. If she is not ill, but receives more than that, or does not share it with the other bhikkhunis, it is a pacittiya (an offense entailing confession).』

『If a bhikkhuni, after eating, does not dispose of the leftover food according to the proper procedure, it is a pacittiya.』

『If a bhikkhuni knows that another bhikkhuni has finished eating and has not disposed of the leftover food properly, and forcefully urges her to eat, intending to make her commit an offense, it is a pacittiya.』

『If a bhikkhuni, without accepting food, puts something in her mouth, except for tasting, using a tooth-cleaning twig, or drinking water, it is a pacittiya.』

『If a bhikkhuni eats at an improper time, it is a pacittiya.』

『If a bhikkhuni eats leftover food from the previous day, it is a pacittiya.』

『If a bhikkhuni sits in a secluded place with a man in a layperson's home, it is a pacittiya.』

『If a bhikkhuni watches the army set out, it is a pacittiya.』 (End of the thirtieth rule)

『If a bhikkhuni, for some reason, goes to the army, she may stay for up to two or three nights; if she stays longer, it is a pacittiya.』

『If a bhikkhuni, having gone to the army for two or three nights for some reason, watches the army's formations and battles, it is a pacittiya.』

『If a bhikkhuni says: 『As I understand the Buddha's teaching, things that obstruct the path do not actually obstruct the path.』 The other bhikkhunis should say to that bhikkhuni: 『Do not say this! Do not slander the Buddha, do not misrepresent the Buddha! The Buddha said that things that obstruct the path truly do obstruct the path. Abandon this evil wrong view!』 If, after being admonished in this way, she persists and does not abandon it, she should be admonished a second and third time. If, after the second and third admonition, she abandons that view, that is good; if she does not abandon it, it is a pacittiya.』

『If a bhikkhuni knows that another bhikkhuni has not properly confessed and has not abandoned her evil wrong view, and yet speaks with her, sits with her, sleeps with her, and engages in activities with her, it is a pacittiya.』

『If a samaneri (female novice) says: 『As I understand the Buddha's teaching, if one enjoys the five objects of desire (forms, sounds, smells, tastes, and tactile sensations), one does not』

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能障道！』諸比丘尼語是沙彌尼：『汝莫作是語！莫謗佛，莫誣佛！佛說五慾障道，實能障道。汝沙彌尼舍是惡邪見！』如是教，堅持不捨，應第二、第三教。第二、第三教，舍是事善；若不捨，諸比丘尼應語是沙彌尼：『汝出去！從今莫言佛是我師，莫在諸比丘尼後行！如余沙彌尼得共諸比丘尼二宿，汝亦無是事。癡人出去，滅去，莫此中住！』若比丘尼，知如法擯沙彌尼，畜、使、共住、共語，波逸提。」

「若比丘尼，故令比丘尼生疑悔，作是念：『令是比丘尼乃至少時惱。』波逸提。」

「若比丘尼，僧斷事時，不與欲起去，波逸提。」

「若比丘尼，擊攊比丘尼，波逸提。」

「若比丘尼，水中戲，波逸提。」

「若比丘尼，與男子同室宿，波逸提。」(四十竟)

「若比丘尼，飲酒，波逸提」

「若比丘尼，輕師，波逸提。」

「若比丘尼，自掘地；若使人掘，言：『掘是！』波逸提。」

「若比丘尼，共諍已默聽，作是念：『諸比丘尼所說，我當憶持。』波逸提。」

「若比丘尼，受四月自恣請；過是受，除更請、自送請及長請，波逸提。」

「若比丘尼，數數犯罪，諸比丘尼如法諫，作是語：『我不學是戒！當問余比丘尼持法

【現代漢語翻譯】 現代漢語譯本 『會障礙修道的！』各位比丘尼對比丘尼沙彌尼說：『你不要這樣說！不要誹謗佛，不要誣衊佛！佛說五欲會障礙修道，確實能障礙修道。你這沙彌尼捨棄這種錯誤的邪見！』這樣教誡，如果她堅持不捨棄，應該第二、第三次教誡。經過第二、第三次教誡，如果她捨棄了這種邪見是好的；如果不捨棄，各位比丘尼應該對比丘尼沙彌尼說：『你出去！從今以後不要說佛是你的老師，不要在各位比丘尼後面行走！其他沙彌尼可以和各位比丘尼同住兩晚，你沒有這種資格。愚癡的人出去，消失，不要住在這裡！』如果比丘尼，明知如法擯棄沙彌尼，還供養、役使、共同居住、共同說話，犯波逸提（Pācittiya，一種戒律罪名）。 『如果比丘尼，故意讓其他比丘尼產生懷疑和後悔，心想：『讓這位比丘尼哪怕是短暫的時間感到煩惱。』犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，在僧團處理事務時，不表示同意就離開，犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，打比丘尼，犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，在水中嬉戲，犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，與男子同在一個房間里過夜，犯波逸提（Pācittiya，一種戒律罪名）。』（四十條戒律結束） 『如果比丘尼，飲酒，犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，輕視師長，犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，自己挖地；或者指使別人挖地，說：『挖這裡！』犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，參與爭論后保持沉默，心想：『各位比丘尼所說的話，我應當記住。』犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，接受四個月的自恣（Pravāraṇā，雨季安居結束時的儀式）邀請；超過這個期限接受邀請，除非是再次邀請、主動送請帖以及長期邀請，犯波逸提（Pācittiya，一種戒律罪名）。』 『如果比丘尼，屢次犯戒，各位比丘尼如法勸誡，她卻說：『我不學這些戒律！我要去問其他持戒的比丘尼。』

【English Translation】 English version 'It obstructs the path!' The bhikkhunis (Buddhist nuns) should say to that sāmaṇerī (female novice): 'Do not say such things! Do not slander the Buddha, do not misrepresent the Buddha! The Buddha said that the five sensual pleasures obstruct the path, and they truly do obstruct the path. You, sāmaṇerī (female novice), abandon this evil wrong view!' If they teach her thus, and she persists without abandoning it, they should teach her a second and third time. If, after the second and third teaching, she abandons that matter, it is good; if she does not abandon it, the bhikkhunis (Buddhist nuns) should say to that sāmaṇerī (female novice): 'Go away! From now on, do not say that the Buddha is your teacher, do not walk behind the bhikkhunis (Buddhist nuns)! Other sāmaṇerīs (female novices) are allowed to stay with the bhikkhunis (Buddhist nuns) for two nights, but you are not allowed to do that. Foolish one, go away, disappear, do not stay here!' If a bhikkhuni (Buddhist nun), knowing that a sāmaṇerī (female novice) has been rightfully expelled, shelters her, employs her, lives with her, or speaks with her, it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) intentionally causes another bhikkhuni (Buddhist nun) to have doubt and regret, thinking: 'Let that bhikkhuni (Buddhist nun) be troubled even for a short time,' it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun), when the Sangha (Buddhist monastic community) is deciding a matter, leaves without giving her consent, it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) strikes another bhikkhuni (Buddhist nun), it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) plays in the water, it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) sleeps in the same room with a man, it is a pācittiya (an offense entailing confession).' (End of the fortieth rule) 'If a bhikkhuni (Buddhist nun) drinks alcohol, it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) disrespects her teacher, it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) digs the ground herself; or has someone else dig, saying: 'Dig here!' it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun), after participating in a dispute, remains silent, thinking: 'I will remember what the bhikkhunis (Buddhist nuns) have said,' it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) accepts a Pravāraṇā (invitation at the end of the rainy season retreat) invitation for four months; if she accepts it beyond that time, except for a renewed invitation, a self-sent invitation, or a long-term invitation, it is a pācittiya (an offense entailing confession).' 'If a bhikkhuni (Buddhist nun) repeatedly commits offenses, and the bhikkhunis (Buddhist nuns) admonish her according to the Dhamma (the teachings of the Buddha), and she says: 'I will not learn these precepts! I will ask other bhikkhunis (Buddhist nuns) who uphold the Dhamma (the teachings of the Buddha).'

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、持律者！』波逸提。」

「若比丘尼，說戒時作是語：『我今始知是法，半月布薩，戒經中說。』諸比丘尼知是比丘尼已再三說戒中坐，是比丘尼不以不知故得脫，隨所犯罪，如法治；應訶其不知：『汝所作不善！說戒時，不一心聽，不著心中。』波逸提。」

「若比丘尼，與賊期共道行，從此聚落到彼聚落，波逸提。」

「若比丘尼，與男子期共道行，從此聚落到彼聚落，波逸提。」

「若比丘尼，無病為炙故，自然火、若使人然，波逸提。」(五十竟)

「若比丘尼，若寶、若寶等物，若自取、若使人取，除僧坊內及宿處，波逸提。若僧坊內及宿處，取寶、寶等物，後有主索，應還。是事應爾！」

「若比丘尼半月內浴，除因緣，波逸提。因緣者：病時、作時、行路時、風雨時、熱時，是名因緣。」

「若比丘尼，瞋故打比丘尼，波逸提。」

「若比丘尼，瞋故以手擬比丘尼，波逸提。」

「若比丘尼，故恐怖比丘尼，波逸提。」

「若比丘尼，以無根僧伽婆尸沙謗比丘尼，波逸提。」

「若比丘尼，語彼比丘尼：『共到諸家，與汝多美飲食！』既到不與，作是語：『汝去！共汝若坐、若語不樂，我獨坐、獨語樂！』欲令惱故，波逸提。

【現代漢語翻譯】 現代漢語譯本：『持律者！』波逸提（Pācittiya，一種戒律名稱，意為「應懺悔的」）。

『若比丘尼（Bhikkhunī，女性出家人），在說戒時說：『我現在才知道這個法，半月一次的布薩（Uposatha，佛教的齋戒日），戒經中說了。』其他比丘尼知道這位比丘尼已經多次在說戒時在座，這位比丘尼不能以不知為理由而逃脫罪責，應根據所犯的罪行，依法懲處；應當呵斥她的無知：『你所做的不善！說戒時，不專心聽，不放在心上。』波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），與盜賊約定一同行走，從這個村落到那個村落，波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），與男子約定一同行走，從這個村落到那個村落，波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），沒有疾病爲了取暖，使用自然火，或者指使他人點火，波逸提（Pācittiya）。』（五十竟）

『若比丘尼（Bhikkhunī），對於寶物，或者與寶物等值的物品，無論是自己拿取，還是指使他人拿取，除了僧房內以及住宿處，波逸提（Pācittiya）。如果在僧房內以及住宿處，拿取寶物或與寶物等值的物品，之後有物主來索要，應當歸還。事情應當如此！』

『若比丘尼（Bhikkhunī）在半個月內洗浴，除非有因緣，波逸提（Pācittiya）。因緣指的是：生病時、工作時、趕路時、颳風下雨時、天氣炎熱時，這些稱為因緣。』

『若比丘尼（Bhikkhunī），因為嗔恨而毆打比丘尼（Bhikkhunī），波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），因為嗔恨而用手威脅比丘尼（Bhikkhunī），波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），故意恐嚇比丘尼（Bhikkhunī），波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），用沒有根據的僧伽婆尸沙（Saṃghāvaśeṣa，一種較重的罪名，需要僧團懺悔）罪名誹謗比丘尼（Bhikkhunī），波逸提（Pācittiya）。』

『若比丘尼（Bhikkhunī），對另一位比丘尼（Bhikkhunī）說：『一起到各家去，我給你很多美味的飲食！』到了之後卻不給，反而說：『你走吧！和你一起坐著、說話都不快樂，我獨自坐著、獨自說話才快樂！』爲了讓她惱怒，波逸提（Pācittiya）。』

【English Translation】 English version: 『An expounder of the Discipline!』 Pācittiya (Pācittiya, a type of monastic rule requiring confession).

『If a bhikkhunī (Bhikkhunī, a female monastic) says during the recitation of the monastic rules: 『Only now do I understand this teaching, which is mentioned in the monastic rules regarding the fortnightly Uposatha (Uposatha, a Buddhist day of observance).』 And the other bhikkhunīs know that this bhikkhunī has been sitting through the recitation of the monastic rules repeatedly, this bhikkhunī does not escape the offense on the grounds of ignorance, and should be dealt with according to the offense committed; she should be rebuked for her ignorance: 『What you have done is unskillful! During the recitation of the monastic rules, you do not listen attentively, you do not keep it in mind.』 Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī) makes an agreement to travel on the road with a thief, from this village to that village, Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī) makes an agreement to travel on the road with a man, from this village to that village, Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī), without being ill, uses a natural fire or has someone light a fire for the purpose of warming herself, Pācittiya (Pācittiya).』 (End of the fiftieth rule)

『If a bhikkhunī (Bhikkhunī) takes, or has someone else take, a jewel or something equivalent to a jewel, except within the monastery or lodging, Pācittiya (Pācittiya). If within the monastery or lodging, she takes a jewel or something equivalent to a jewel, and later the owner claims it, it should be returned. This is how it should be!』

『If a bhikkhunī (Bhikkhunī) bathes within half a month, except for a reason, Pācittiya (Pācittiya). The reasons are: when sick, when working, when traveling, when there is wind and rain, when it is hot, these are called reasons.』

『If a bhikkhunī (Bhikkhunī) strikes another bhikkhunī (Bhikkhunī) out of anger, Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī) threatens another bhikkhunī (Bhikkhunī) with her hand out of anger, Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī) deliberately frightens another bhikkhunī (Bhikkhunī), Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī) accuses another bhikkhunī (Bhikkhunī) of a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a serious offense requiring a formal meeting of the Sangha) offense without any basis, Pācittiya (Pācittiya).』

『If a bhikkhunī (Bhikkhunī) says to another bhikkhunī (Bhikkhunī): 『Let』s go to the various families, and I will give you plenty of delicious food!』 But after arriving, she does not give it, and instead says: 『Go away! I am not happy sitting or talking with you, I am happy sitting and talking alone!』 Intending to annoy her, Pācittiya (Pācittiya).』

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」

「若比丘尼，新得衣，應三種色作幟：若青、若黑、若木蘭。若不以三色作幟，波逸提。」

「若比丘尼，為戲笑故，藏比丘尼若衣、若缽、若坐具、針筒，如是一一生活具，若使人藏，波逸提。」

「若比丘尼，僧斷事時，如法與欲竟，后更訶，波逸提。」(六十竟)

「若比丘尼，作是語：『諸比丘尼隨知識，回僧物與。』波逸提。」

「若比丘尼，與比丘、比丘尼、式叉摩那、沙彌、沙彌尼凈施衣，強奪取，波逸提。」

「若比丘尼，受他請，食前食後行到諸家，不近白余比丘尼，除因緣，波逸提。因緣者：衣時，是名因緣。」

「若比丘尼，以兜羅貯坐臥具，波逸提。」

「若比丘尼，自作坐臥繩床、木床，足應高修伽陀八指，除入梐孔；若過，波逸提。」

「若比丘尼，用骨牙角作針筒，波逸提。」

「若比丘尼，作修伽陀衣量衣，若過，波逸提。修伽陀衣量者：長九修伽陀搩手，廣六搩手，是名修伽陀衣量。」

「若比丘尼，知檀越欲與僧物，回與餘人，波逸提。」(六十八)

爾時諸比丘尼中前、中后啖生熟蒜，若空啖、若合食啖，房舍臭處。諸居士來看，聞蒜臭，譏訶言：「正似白衣家作食處！」

復有諸比

【現代漢語翻譯】 現代漢語譯本 「如果比丘尼（Bhikkhuni，女性出家人）新得到衣服，應該用三種顏色做標記：青色、黑色或木蘭色。如果不使用這三種顏色做標記，犯波逸提（Payantika，一種輕罪）。」 「如果比丘尼，爲了開玩笑，藏匿其他比丘尼的衣服、缽、坐具、針筒，像這樣一一藏匿生活用具，或者指使別人藏匿，犯波逸提。」 「如果比丘尼，在僧團處理事務時，如法地表達了同意的意願后，又反過來責難，犯波逸提。」(六十竟) 「如果比丘尼，說這樣的話：『各位比丘尼可以根據自己的關係，把僧團的財物轉送給別人。』犯波逸提。」 「如果比丘尼，將信徒供養給比丘（Bhikkhu，男性出家人）、比丘尼、式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，男小出家人）、沙彌尼（Sramanerika，女小出家人）的凈施衣服，強行奪取，犯波逸提。」 「如果比丘尼，接受別人的邀請，在飯前飯後到各家行走，不事先告知其他比丘尼，除非有特殊原因，犯波逸提。特殊原因是指：縫製衣服的時候，這可以稱為特殊原因。」 「如果比丘尼，用兜羅（Tula，棉花）填充坐具或臥具，犯波逸提。」 「如果比丘尼，自己製作坐臥用的繩床或木床，床腿的高度應該不超過修伽陀（Sugata，佛陀）的八指（Angula，長度單位），不包括插入榫孔的部分；如果超過，犯波逸提。」 「如果比丘尼，用骨、牙、角製作針筒，犯波逸提。」 「如果比丘尼，製作超過修伽陀衣量標準的衣服，犯波逸提。修伽陀衣量的標準是：長九修伽陀搩手（Vidatthi，長度單位），寬六搩手，這就是修伽陀衣量的標準。」 「如果比丘尼，明知信徒想要供養僧團財物，卻轉送給其他人，犯波逸提。」(六十八) 當時，一些比丘尼在飯前、飯中、飯後生吃或熟吃大蒜，無論是單獨吃還是混合其他食物吃，導致房舍氣味難聞。一些居士前來拜訪，聞到大蒜的氣味，譏諷地說：「簡直像在家居士家裡的廚房一樣！」 還有一些比丘

【English Translation】 English version 『If a Bhikkhuni (female monastic) obtains a new robe, she should make a mark on it using one of three colors: blue, black, or magnolia. If she does not make a mark with these three colors, it is a Payantika (an offense entailing confession).』 『If a Bhikkhuni, for the sake of jesting, hides another Bhikkhuni』s robe, bowl, sitting cloth, or needle case—hiding each of these requisites—or causes someone else to hide them, it is a Payantika.』 『If a Bhikkhuni, when the Sangha (monastic community) is deciding a matter, having lawfully given her consent, afterwards finds fault with it, it is a Payantika.』 (End of the sixtieth rule) 『If a Bhikkhuni says this: 「The Bhikkhunis, according to their acquaintances, give away the Sangha』s property,」 it is a Payantika.』 『If a Bhikkhuni forcibly takes away a robe that a donor intends to give as a pure gift to a Bhikkhu (male monastic), Bhikkhuni, Siksamana (female novice undergoing training), Sramanera (male novice), or Sramanerika (female novice), it is a Payantika.』 『If a Bhikkhuni, having accepted an invitation, goes to various houses before or after the meal without informing the other Bhikkhunis, except for a reason, it is a Payantika. The reason is: the time for making robes; this is called a reason.』 『If a Bhikkhuni fills her sitting or sleeping mat with Tula (cotton), it is a Payantika.』 『If a Bhikkhuni makes a rope bed or wooden bed for sitting or sleeping, the legs should be no more than eight Sugata (Buddha) finger-widths (Angula, unit of measurement) high, excluding the part that goes into the mortise; if it exceeds this, it is a Payantika.』 『If a Bhikkhuni makes a needle case out of bone, ivory, or horn, it is a Payantika.』 『If a Bhikkhuni makes a robe larger than the Sugata measure, it is a Payantika. The Sugata measure for a robe is: nine Sugata spans (Vidatthi, unit of measurement) long and six spans wide; this is called the Sugata measure for a robe.』 『If a Bhikkhuni, knowing that a donor intends to give something to the Sangha, diverts it to someone else, it is a Payantika.』 (Sixty-eighth rule) At that time, some Bhikkhunis were eating raw or cooked garlic before, during, and after meals, either eating it alone or mixed with other food, causing the dwellings to smell foul. Some laypeople came to visit and, smelling the garlic, criticized them, saying, 『It』s just like the kitchen in a layperson』s house!』 Furthermore, some

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丘尼至長者家，長者聞啖蒜臭，便語言：「阿姨遠去，口中蒜臭！」諸比丘尼羞恥。

復有一賣蒜人，請諸比丘尼與蒜，以此致貧，飲食不繼。家人語言：「若不能與我食，放我令去！汝自長與比丘尼作奴！」鄰人聞之，訶言：「汝家自無食，何豫諸比丘尼？」具以事答。有不信樂佛法者語言：「由汝親近比丘尼故，致如此苦。若復親近，方當劇是！此等出家本求解脫，而今貪著美味！無沙門行，破沙門法！」諸長老比丘尼聞種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，啖蒜，波逸提。」

若啖生蒜，咽咽波逸提；啖熟蒜，突吉羅。

式叉摩那、沙彌尼，突吉羅。

若病時啖，強力伏令啖，不犯。

爾時諸比丘尼以手拍女根，生愛慾心，遂有反俗、作外道者。

偷罹難陀亦以手拍女根，女根大腫，不能復行，弟子為到常供養家云：「師病，為索食！」彼即與之。其家婦女尋來問訊，言：「阿姨何所患苦？」答言：「我病！」又問：「是何等病？同是女人，何以不道？」便具以事答。於是諸女譏訶言：「此等常毀訾欲、欲想、欲熱、欲覺，而今作如此事！何不罷道，受五欲樂？無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，乃

【現代漢語翻譯】 現代漢語譯本： 丘尼（Bhikkhuni，比丘尼）去一位長者家，長者聞到她們口中的蒜味，便說：『阿姨們請走遠些，你們口中蒜味太重了！』眾比丘尼感到羞愧。 又有一個賣蒜的人，供養眾比丘尼蒜，因此導致貧困，飲食都難以維持。他的家人說：『如果你不能給我吃的，就放我走！你自己一直給比丘尼當奴僕吧！』鄰居聽到了，責備他說：『你家自己沒有吃的，關比丘尼什麼事？』他便把事情的經過都說了出來。有些不信奉佛法的人說：『就是因為你親近比丘尼，才導致如此困苦。如果再親近，恐怕會更慘！這些人出家本來是爲了求解脫，現在卻貪戀美味！沒有沙門的修行，敗壞沙門的正法！』眾長老比丘尼聽到種種責備，於是開始為比丘尼制定戒律，內容和上面所說的一樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼吃了蒜，犯波逸提（Payantika，一種罪名）。』 如果吃生蒜，每嚥一口犯波逸提；如果吃熟蒜，犯突吉羅（Dukkata，一種輕罪）。 式叉摩那（Siksamana，學戒女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅。 如果生病時吃蒜，或者被強迫吃蒜，不犯戒。 當時，一些比丘尼用手拍打自己的女根，生起愛慾之心，於是有人還俗、去做外道。 偷罹難陀（Thullananda，一位比丘尼的名字）也用手拍打自己的女根，導致女根嚴重腫脹，無法行走，她的弟子就到常去供養的施主家說：『我師父病了，來討些食物！』那家人就給了她食物。那家的婦女隨後前來問候，說：『阿姨您得了什麼病？』偷罹難陀回答說：『我病了！』婦女又問：『是什麼病？我們都是女人，為什麼不能說？』偷罹難陀便把事情的經過都說了出來。於是那些婦女譏諷責罵說：『這些人常常詆譭情慾、情慾的念頭、情慾的渴求、情慾的感受，現在卻做這樣的事！為什麼不還俗，享受五欲之樂？沒有沙門的修行，敗壞沙門的正法！』眾長老比丘尼聽到后，也進行了種種責備，於是

【English Translation】 English version: A Bhikkhuni (female monastic) went to the house of an elder. The elder smelled the odor of garlic from their mouths and said, 'Aunties, please go further away, the garlic odor from your mouths is too strong!' The Bhikkhunis felt ashamed. Furthermore, there was a garlic seller who offered garlic to the Bhikkhunis, which led to his poverty and inability to sustain his livelihood. His family said, 'If you cannot provide food for me, let me leave! You are always being a servant to the Bhikkhunis!' The neighbors heard this and scolded him, saying, 'Your family doesn't have food, what does it have to do with the Bhikkhunis?' He then explained the whole situation. Some who did not believe in the Buddha's teachings said, 'It is because you are close to the Bhikkhunis that you have become so poor. If you continue to be close to them, it will only get worse! These people left home to seek liberation, but now they are attached to delicious flavors! They have no monastic practice and are destroying the monastic Dharma!' The elder Bhikkhunis heard these various criticisms, and thus began to establish precepts for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni eats garlic, she commits a Payantika (an offense).' If she eats raw garlic, she commits a Payantika for each swallow; if she eats cooked garlic, she commits a Dukkata (a minor offense). A Siksamana (probationary nun) or Sramaneri (novice nun) commits a Dukkata. If she eats it when ill, or is forced to eat it, there is no offense. At that time, some Bhikkhunis stroked their vaginas with their hands, giving rise to lustful thoughts, and some even disrobed and became followers of other paths. Thullananda (name of a Bhikkhuni) also stroked her vagina with her hand, causing it to swell greatly, making it impossible for her to walk. Her disciple went to the house of a regular donor and said, 'My teacher is ill, please give us some food!' The family gave her food. The women of that household later came to inquire, saying, 'Auntie, what is your illness?' Thullananda replied, 'I am ill!' The women asked, 'What kind of illness is it? We are all women, why can't you tell us?' Thullananda then explained the whole situation. Thereupon, the women ridiculed and scolded, saying, 'These people constantly criticize desire, thoughts of desire, cravings of desire, and feelings of desire, yet now they do such things! Why not disrobe and enjoy the pleasures of the five senses? They have no monastic practice and are destroying the monastic Dharma!' The elder Bhikkhunis heard this and also made various criticisms, and thus

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至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以手拍女根，波逸提。」

若以手拍，拍拍波逸提；出不凈，偷羅遮。

式叉摩那、沙彌尼，突吉羅。(七十竟)

爾時諸比丘尼用胡膠作男根，內女根中生愛慾心，遂有反俗、作外道者。

復有一比丘尼作，繫著腳根，內女根中。時一式叉摩那煎油，失火燒屋，彼比丘尼惶怖忘解，著腳出外。諸救火人見，問言：「阿姨！腳邊何等？」具以實答，即便譏訶，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，作男根內女根中，波逸提。」

出不凈，偷羅遮。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼或以一指，乃至五指內女根中洗，傷肉血出，以此致病。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以水洗女根，波逸提。」

佛既不聽洗，便臭穢不凈，熱時生蟲。波阇波提比丘尼與五百比丘尼俱至佛所，白佛言：「世尊！我等女人形體臭穢，正賴水洗，愿見聽許！」佛告諸比丘：「今聽諸比丘尼以水作凈。」佛既聽已，復如前法，諸比丘尼見，種種訶責，乃至告諸比丘，亦如上說。「從

【現代漢語翻譯】 現代漢語譯本 至今為止，為所有比丘尼（Bhikkhuni，佛教女出家人）制定的戒律，也如上面所說一樣。『從今以後，這條戒律應當這樣宣說：』 『如果比丘尼用手拍打自己的女根，犯波逸提（Payantika，一種輕罪）。』 如果用手拍打，每拍打一次，犯一次波逸提；如果因此流出不凈之物，犯偷羅遮（Thullaccaya，一種中等罪）。 式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種輕微罪）。（第七十條戒律結束） 當時，一些比丘尼用胡膠製作男根，放入自己的女根中，生起愛慾之心，於是有人還俗、去做外道。 又有一位比丘尼製作男根，繫在腳根上，放入自己的女根中。當時，一位式叉摩那在煎油，失火燒了房子，那位比丘尼驚慌失措，忘記解開繫在腳上的男根，就跑了出去。救火的人看見了，問她說：『阿姨！你腳邊是什麼東西？』她如實回答，人們就譏諷她，因此才為所有比丘尼制定戒律，也如上面所說一樣。『從今以後，這條戒律應當這樣宣說：』 『如果比丘尼製作男根放入自己的女根中，犯波逸提。』 如果因此流出不凈之物，犯偷羅遮。 式叉摩那、沙彌尼，犯突吉羅。 當時，一些比丘尼或者用一根手指，乃至五根手指放入自己的女根中清洗，導致肉體受傷出血，因此生病。一些年長的比丘尼看見了，種種呵責，因此才為所有比丘尼制定戒律，也如上面所說一樣。『從今以後，這條戒律應當這樣宣說：』 『如果比丘尼用水清洗自己的女根，犯波逸提。』 佛陀既然不允許清洗，於是就變得臭穢不凈，天氣熱的時候還會生蟲。波阇波提比丘尼（Pajapati Bhikkhuni，佛陀的姨母，也是第一位比丘尼）與五百位比丘尼一同來到佛陀處所，稟告佛陀說：『世尊！我們女人的形體臭穢，正依賴用水清洗，希望您能允許！』佛陀告訴眾比丘：『現在允許比丘尼用水來清潔。』佛陀允許之後，又像之前一樣，一些比丘尼看見了，種種呵責，甚至告訴眾比丘，也如上面所說一樣。

【English Translation】 English version Up to now, the precepts have been established for all Bhikkhunis (Buddhist female renunciates), as mentioned above. 'From now on, this precept should be proclaimed as follows:' 'If a Bhikkhuni touches her own female genitalia with her hand, she commits a Payantika (a minor offense).' If she touches it with her hand, each touch constitutes a Payantika offense; if impure substances are discharged as a result, she commits a Thullaccaya (a moderate offense). A Siksamana (a female trainee renunciate), a Sramaneri (a novice Bhikkhuni), commits a Dukkata (a minor offense). (The seventieth precept ends) At that time, some Bhikkhunis made artificial male organs from Hu gum and inserted them into their own female genitalia, giving rise to lustful thoughts, and as a result, some disrobed and became followers of other religions. Furthermore, one Bhikkhuni made an artificial male organ, tied it to her foot, and inserted it into her own female genitalia. At that time, a Siksamana was frying oil when a fire broke out and burned the house. The Bhikkhuni, in a panic, forgot to untie the artificial male organ tied to her foot and ran outside. The firefighters saw it and asked, 'Aunt! What is that thing by your foot?' She truthfully answered, and people ridiculed her. Therefore, precepts were established for all Bhikkhunis, as mentioned above. 'From now on, this precept should be proclaimed as follows:' 'If a Bhikkhuni makes an artificial male organ and inserts it into her own female genitalia, she commits a Payantika.' If impure substances are discharged as a result, she commits a Thullaccaya. A Siksamana, a Sramaneri, commits a Dukkata. At that time, some Bhikkhunis used one finger, or even five fingers, to wash inside their female genitalia, causing injury, bleeding, and illness. Some senior Bhikkhunis saw this and reprimanded them in various ways. Therefore, precepts were established for all Bhikkhunis, as mentioned above. 'From now on, this precept should be proclaimed as follows:' 'If a Bhikkhuni washes her own female genitalia with water, she commits a Payantika.' Since the Buddha did not allow washing, it became foul and impure, and worms bred in hot weather. Pajapati Bhikkhuni (Buddha's aunt and the first Bhikkhuni) and five hundred Bhikkhunis went to the Buddha and reported, 'Venerable One! Our female bodies are foul, and we rely on washing with water. We hope you will allow it!' The Buddha told the Bhikkhus, 'Now I allow the Bhikkhunis to cleanse with water.' After the Buddha allowed it, as before, some Bhikkhunis saw this and reprimanded them in various ways, even telling the Bhikkhus, as mentioned above.

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今是戒應如是說：

「若比丘尼，以水洗女根，應用二指齊一節；若過，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若根內生瘡、若有蟲入、若草石入，用指過一節，不犯。

爾時諸比丘尼剃二處毛：腋下、隱處，生愛慾心，遂有反俗、作外道者。

時偷罹難陀亦自剃隱處毛，其主人家嫁女，女欲見之，便遣信呼，比丘尼即往。時家為女作浴，女言：「先使比丘尼浴！」即呼令浴，答言：「我不須浴！」諸女人便強脫衣令浴，因見其剃隱處毛，即問：「阿姨何故剃此？」便反問言：「汝等何以剃之？」諸女言：「我為男子故！」比丘尼言：「我亦如是！」諸女便譏訶言：「此等常毀訾欲，而今作如是事，不修梵行！何不還俗，自恣五欲？無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，剃腋下、隱處毛，波逸提。」

若剃，刀刀波逸提。

式叉摩那、沙彌尼，突吉羅。

若為生瘡須剃，若人強捉剃，皆不犯。

爾時諸比丘尼與比丘獨屏處，共立、共語，生染著心，遂有反俗、作外道者。諸白衣見，作是言：「此比丘、比丘尼獨屏處，共立、共語，必說淫慾事！無沙門行，

【現代漢語翻譯】 現代漢語譯本：今後的戒律應當這樣宣說： 『如果比丘尼用水清洗女根，應該用兩根手指齊平第一節；如果超過，犯波逸提罪。』（波逸提：一種輕罪） 式叉摩那（Siksamana：沙彌尼和比丘尼之間的過渡階段）、沙彌尼（Sramaneri：未成年女出家人），犯突吉羅罪。（突吉羅：一種更輕的罪） 如果根部內生瘡、或者有蟲進入、或者有草石進入，用手指超過一節，不犯戒。 當時，一些比丘尼剃除兩處的毛髮：腋下、隱處，生起愛慾之心，於是有人還俗、去做外道。 當時，偷罹難陀（Thullananda：一位有爭議的比丘尼的名字）也自己剃隱處的毛髮，她的主人家嫁女兒，女兒想見她，便派人去請，比丘尼就去了。當時，這家為女兒準備洗浴，女兒說：『先讓比丘尼洗！』就叫她去洗，比丘尼回答說：『我不需要洗！』那些女人便強行脫掉她的衣服讓她洗，因此看見她剃了隱處的毛髮，就問：『阿姨為何剃這裡？』比丘尼反問道：『你們為何剃這裡？』那些女子說：『我們爲了男子！』比丘尼說：『我也是這樣！』那些女子便譏諷她說：『這些人常常譭謗情慾，而今做這樣的事，不修梵行！為何不還俗，放縱五欲？沒有沙門的行為，破壞沙門的法規！』各位長老比丘尼聽了，種種呵責，乃至於現在為各位比丘尼制定戒律，也如上面所說。『從今以後的戒律應當這樣宣說：』 『如果比丘尼，剃腋下、隱處的毛，犯波逸提罪。』 如果剃毛，每剃一刀，犯一次波逸提罪。 式叉摩那、沙彌尼，犯突吉羅罪。 如果爲了生瘡需要剃毛，或者被人強迫剃毛，都不犯戒。 當時，一些比丘尼與比丘單獨在隱蔽的地方，一起站立、一起說話，生起染著之心，於是有人還俗、去做外道。一些在家居士看見了，這樣說：『這些比丘、比丘尼單獨在隱蔽的地方，一起站立、一起說話，必定說淫慾的事情！沒有沙門的行為，

【English Translation】 English version: Henceforth, the precept should be recited as follows: 'If a Bhikkhuni (Bhiksuni: a fully ordained female monastic) washes her vulva with water, she should use two fingers up to the first joint; if she exceeds this, it is a Pacittiya offense.' (Pacittiya: An offense entailing expiation) A Siksamana (Siksamana: A female novice in a two-year training period), a Sramaneri (Sramaneri: A female novice), commits a Dukkata offense. (Dukkata: An offense of wrong-doing) If there is a sore inside the root, or if a worm enters, or if grass or a stone enters, using a finger beyond one joint is not an offense. At that time, some Bhikkhunis shaved the hair in two places: under the armpits and in the pubic area, giving rise to lustful thoughts, and consequently some disrobed and became followers of other religions. At that time, Thullananda (Thullananda: Name of a controversial Bhikkhuni) also shaved her pubic hair herself. The family of her patron was marrying off their daughter, and the daughter wanted to see her, so they sent for the Bhikkhuni, who went. At that time, the family was preparing a bath for the daughter, and the daughter said, 'Let the Bhikkhuni bathe first!' So they called her to bathe, but she replied, 'I do not need to bathe!' The women then forcibly removed her clothes to make her bathe, and thus saw that she had shaved her pubic hair, and asked, 'Aunt, why did you shave this?' The Bhikkhuni retorted, 'Why do you shave this?' The women said, 'We do it for men!' The Bhikkhuni said, 'I do the same!' The women then ridiculed her, saying, 'These people constantly criticize desire, and now they do such things, not practicing the holy life! Why not disrobe and indulge in the five desires? They have no monastic conduct, they violate monastic law!' The elder Bhikkhunis heard this and rebuked her in various ways, and now the precept is established for the Bhikkhunis, as described above. 'From now on, the precept should be recited as follows:' 'If a Bhikkhuni shaves the hair under her armpits or in her pubic area, it is a Pacittiya offense.' If she shaves, for each stroke of the razor, it is a Pacittiya offense. A Siksamana, a Sramaneri, commits a Dukkata offense. If it is necessary to shave because of a sore, or if someone forces her to shave, there is no offense. At that time, some Bhikkhunis were alone with Bhikkhus (Bhikkhu: a fully ordained male monastic) in secluded places, standing together, talking together, giving rise to attachment, and consequently some disrobed and became followers of other religions. Some laypeople saw this and said, 'These Bhikkhus and Bhikkhunis are alone together in secluded places, standing together, talking together, surely discussing lustful matters! They have no monastic conduct,

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破沙門法！」諸長老比丘尼見聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與比丘獨屏處，共立、共語，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若眾多比丘尼，一比丘；若八難時，不犯。

爾時諸比丘尼，與白衣及外道獨屏處，共立、共語，致使摩觸身體、說粗惡淫慾語，或強逼作淫慾事。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與白衣及外道獨屏處，共立、共語，波逸提。」余如上說。

爾時諸比丘尼與比丘獨露處，共立、共語，生染著心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與比丘獨露處，共立、共語，波逸提。」余如上說。

爾時諸比丘尼，與白衣及外道獨露處，共立、共語，致使摩觸身體，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與白衣及外道獨露處，共立、共語，波逸提。」余如上說。

爾時諸比丘尼，與比丘獨街巷中，共立耳語，遣伴比丘尼令遠去，諸居士譏訶。長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

【現代漢語翻譯】 現代漢語譯本： 『破壞沙門（Śrāmaṇa）之法！』眾長老比丘尼（bhikkhunī）聽聞后，紛紛譴責，乃至今日為眾比丘尼制定戒律，也如上所說。『從今以後，這條戒律應如此宣說：』 『若比丘尼，與比丘（bhikkhu）單獨在隱蔽之處，共同站立、共同交談，犯波逸提（Pācittiya）。』 式叉摩那（Śikṣamāṇā）、沙彌尼（Śrāmaṇerī），犯突吉羅（Duṣkṛta）。 若眾多比丘尼，與一位比丘；若遇八難之時，不犯。 當時，眾比丘尼與在家居士（白衣）及外道，單獨在隱蔽之處，共同站立、共同交談，以致（白衣或外道）摩觸身體、說粗俗淫慾之語，或強迫（比丘尼）行淫慾之事。眾長老比丘尼見后，紛紛譴責，乃至今日為眾比丘尼制定戒律，也如上所說。『從今以後，這條戒律應如此宣說：』 『若比丘尼，與在家居士及外道單獨在隱蔽之處，共同站立、共同交談，犯波逸提。』其餘如上所說。 當時，眾比丘尼與比丘在開闊之處，共同站立、共同交談，生起染著之心，乃至今日為眾比丘尼制定戒律，也如上所說。『從今以後，這條戒律應如此宣說：』 『若比丘尼，與比丘在開闊之處，共同站立、共同交談，犯波逸提。』其餘如上所說。 當時，眾比丘尼與在家居士及外道在開闊之處，共同站立、共同交談，以致（白衣或外道）摩觸身體，乃至今日為眾比丘尼制定戒律，也如上所說。『從今以後，這條戒律應如此宣說：』 『若比丘尼，與在家居士及外道在開闊之處，共同站立、共同交談，犯波逸提。』其餘如上所說。 當時，眾比丘尼與比丘在街巷之中，單獨站立耳語，遣開同伴比丘尼令其遠離，眾居士譏諷呵責。長老比丘尼聽聞后，紛紛譴責，乃至今日為眾比丘尼制定戒律，也如上所說。『從今以後，這條戒律應如此宣說：』

【English Translation】 English version: 'Destroying the Dharma of the Śrāmaṇa (ascetic)!' The elder bhikkhunīs (nuns), having heard of this, variously rebuked, and even now, rules are formulated for the bhikkhunīs, as mentioned above. 'From now on, this precept should be recited as follows:' 'If a bhikkhunī, together with a bhikkhu (monk), in a secluded place, stands together, speaks together, it is a Pācittiya (an offense entailing expiation).' A Śikṣamāṇā (a female novice undergoing training), a Śrāmaṇerī (a female novice), it is a Duṣkṛta (an offense of wrong-doing). If many bhikkhunīs, with one bhikkhu; if it is a time of the eight difficulties, there is no offense. At that time, the bhikkhunīs, together with laypeople (white-clothed ones) and outsiders (non-Buddhists), in a secluded place, stood together, spoke together, leading to touching of the body, speaking coarse and lustful words, or forcibly engaging in sexual acts. The elder bhikkhunīs, having seen this, variously rebuked, and even now, rules are formulated for the bhikkhunīs, as mentioned above. 'From now on, this precept should be recited as follows:' 'If a bhikkhunī, together with laypeople and outsiders, in a secluded place, stands together, speaks together, it is a Pācittiya.' The rest is as mentioned above. At that time, the bhikkhunīs, together with a bhikkhu, in an open place, stood together, spoke together, giving rise to lustful thoughts, and even now, rules are formulated for the bhikkhunīs, as mentioned above. 'From now on, this precept should be recited as follows:' 'If a bhikkhunī, together with a bhikkhu, in an open place, stands together, speaks together, it is a Pācittiya.' The rest is as mentioned above. At that time, the bhikkhunīs, together with laypeople and outsiders, in an open place, stood together, spoke together, leading to touching of the body, and even now, rules are formulated for the bhikkhunīs, as mentioned above. 'From now on, this precept should be recited as follows:' 'If a bhikkhunī, together with laypeople and outsiders, in an open place, stands together, speaks together, it is a Pācittiya.' The rest is as mentioned above. At that time, the bhikkhunīs, together with a bhikkhu, in a street, stood together whispering, sending away the companion bhikkhunī to go far away, the laypeople criticized and rebuked. The elder bhikkhunīs, having heard of this, variously rebuked, and even now, rules are formulated for the bhikkhunīs, as mentioned above. 'From now on, this precept should be recited as follows:'

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「若比丘尼，與比丘獨街巷中，共立耳語，遣伴比丘尼令遠去，波逸提。」余如上說。

爾時諸比丘尼，與白衣及外道獨街巷中，共立耳語，遣伴比丘尼令遠去，居士見譏訶，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與白衣及外道獨街巷中，共立耳語，遣伴比丘尼令遠去，波逸提。」余如上說。

爾時諸比丘尼裸形洗浴，諸白衣見，圍繞調笑。諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，裸形洗浴，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若遮人不使來，若屏處浴，若樹、若衣物障，皆不犯。(八十)

爾時諸比丘尼離水浴衣行，不知著何物浴。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，離水浴衣行，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若染浣打，若火燒、水漂及壞，不犯。

爾時旃荼修摩那比丘尼弟子獨得五新衣，白和尚言：「為我先著，使我獲福！」和尚既著，便不復還，弟子著粗弊衣行。諸比丘尼見，問言：「汝獨得五新衣，何故不著？」答言：「我先用供養和尚，和

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，佛教女出家人）與比丘（Bhikkhu，佛教男出家人）獨自在街巷中，一起站著小聲說話，並讓同伴比丘尼走遠，犯波逸提（Payantika，一種罪名）。』其餘的如上文所說。

當時，一些比丘尼與在家居士和外道（非佛教徒）獨自在街巷中，一起站著小聲說話，並讓同伴比丘尼走遠，被居士看到后譏諷責罵，因此佛陀為比丘尼制定戒律，也如上文所說。『從今以後，這條戒律應這樣說：』

『如果比丘尼與在家居士和外道獨自在街巷中，一起站著小聲說話，並讓同伴比丘尼走遠，犯波逸提。』其餘的如上文所說。

當時，一些比丘尼裸體洗澡，被在家居士看到，並被圍觀調笑。年長的比丘尼聽到后，種種呵斥責罵，因此佛陀為比丘尼制定戒律，也如上文所說。『從今以後，這條戒律應這樣說：』

『如果比丘尼裸體洗澡，犯波逸提。』

式叉摩那（Siksamana，準學女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata，一種輕罪）。

如果阻止他人前來，如果在隱蔽的地方洗澡，如果有樹木或衣物遮擋，都不算犯戒。(八十)

當時，一些比丘尼脫下浴衣后離開水邊，不知道該穿什麼。年長的比丘尼看到后，種種呵斥責罵，因此佛陀為比丘尼制定戒律，也如上文所說。『從今以後，這條戒律應這樣說：』

『如果比丘尼脫下浴衣后離開水邊，犯波逸提。』

式叉摩那、沙彌尼，犯突吉羅。

如果是爲了染色、洗滌、縫補，或者被火燒、水漂及損壞，不算犯戒。

當時，旃荼修摩那（Canda Sumana）比丘尼的弟子獨自得到五件新衣服，對和尚（Upadhyaya，親教師）說：『請您先穿，讓我獲得福報！』和尚穿了之後，便不再歸還，弟子只好穿著粗陋破舊的衣服。其他比丘尼看到后，問道：『你獨自得到五件新衣服，為什麼不穿？』弟子回答說：『我先用來供養和尚了，和

【English Translation】 English version 'If a Bhikkhuni (Buddhist nun), alone with a Bhikkhu (Buddhist monk) in a street or alley, stands and whispers, and sends her companion Bhikkhuni away, it is a Payantika (an offense).』 The rest is as said above.

At that time, some Bhikkhunis, alone with laypeople and non-Buddhists in a street or alley, stood and whispered, and sent their companion Bhikkhunis away. Laypeople saw this and criticized them. Therefore, the Buddha established a precept for the Bhikkhunis, as said above. 'From now on, this precept should be stated as follows:'

'If a Bhikkhuni, alone with laypeople and non-Buddhists in a street or alley, stands and whispers, and sends her companion Bhikkhuni away, it is a Payantika.』 The rest is as said above.

At that time, some Bhikkhunis were bathing naked, and laypeople saw them and surrounded them, making fun of them. Elder Bhikkhunis heard this and scolded them in various ways. Therefore, the Buddha established a precept for the Bhikkhunis, as said above. 'From now on, this precept should be stated as follows:'

'If a Bhikkhuni bathes naked, it is a Payantika.』

A Siksamana (probationary nun), a Sramaneri (novice nun), it is a Dukkata (a minor offense).

If one prevents people from coming, if one bathes in a secluded place, or if there are trees or clothing as a screen, it is not an offense. (Eighty)

At that time, some Bhikkhunis left the water after taking off their bathing clothes, not knowing what to wear. Elder Bhikkhunis saw this and scolded them in various ways. Therefore, the Buddha established a precept for the Bhikkhunis, as said above. 'From now on, this precept should be stated as follows:'

'If a Bhikkhuni leaves the water after taking off her bathing clothes, it is a Payantika.』

A Siksamana, a Sramaneri, it is a Dukkata.

If it is for dyeing, washing, mending, or if it is burned by fire, washed away by water, or damaged, it is not an offense.

At that time, Canda Sumana Bhikkhuni's disciple alone obtained five new robes and said to her Upadhyaya (preceptor): 'Please wear them first, so that I may gain merit!' After the Upadhyaya wore them, she did not return them, and the disciple wore coarse and worn-out clothes. Other Bhikkhunis saw this and asked: 'You alone obtained five new robes, why don't you wear them?' The disciple replied: 'I first used them to offer to my Upadhyaya, and

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尚不復見還！」諸比丘尼訶責旃茶修摩那：「云何弟子得新衣，先以供養，便不復還？」諸長老比丘尼以事白佛，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，得新衣先以供養，便不復還，波逸提。」

若比丘尼得新衣，供養彼比丘尼，彼比丘尼應一日著；若令更著，復應爲著，隨主意久近。若過限，波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時有比丘尼遮僧分衣，余比丘尼待之，妨坐禪行道。諸長老比丘尼訶責：「云何比丘尼遮僧分衣？」種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，遮僧分衣，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若病不得往，若不聞，不犯。

爾時有一下坐比丘尼得未成衣，少知識，自不知作，持至偷罹難陀比丘尼所求作。答言：「我多事不得為汝作！」復持至余比丘尼所，余比丘尼為作作成。偷罹難陀問言：「誰為汝作？取來看，為如法不？」即以示之。便言：「此衣不如法，可速撤壞！我更為汝作。」彼即撤壞，持往，便不為作；彼比丘尼不能得成，著粗弊衣行，所壞衣假曬于屋上。爾時失火，為火所燒，風吹墮白衣屋上，延燒諸家。白衣見火從比丘尼住處來

【現代漢語翻譯】 現代漢語譯本 『之後就不再歸還！』眾比丘尼責備旃茶修摩那（Chanda Sumanā）：『怎麼能弟子得到新衣服，先拿去供養，之後就不再歸還呢？』各位長老比丘尼將此事稟告佛陀，因此佛陀為眾比丘尼制定戒律，也如上面所說的那樣。『從今以後這條戒律應當這樣說： 『如果比丘尼，得到新衣服先拿去供養，之後就不再歸還，犯波逸提（Pācittiya，一種輕罪）。』 如果比丘尼得到新衣服，供養給另一位比丘尼，那位比丘尼應該穿一天；如果讓她再穿，也應該讓她穿，時間長短隨施主的心意。如果超過這個期限，犯波逸提。 式叉摩那（Siksamānā，學戒女）、沙彌尼（Srāmanerikā，沙彌尼），犯突吉羅（Dukkata，一種輕罪）。 當時有位比丘尼阻止僧團分發衣服，其他比丘尼等待她，妨礙了坐禪和修行。各位長老比丘尼責備她：『怎麼能阻止僧團分發衣服呢？』種種責備，因此佛陀為眾比丘尼制定戒律，也如上面所說的那樣。『從今以後這條戒律應當這樣說： 『如果比丘尼，阻止僧團分發衣服，犯波逸提。』 式叉摩那、沙彌尼，犯突吉羅。 如果生病不能前往，或者沒有聽到通知，不犯戒。 當時有一位下座比丘尼得到未完成的衣服，缺少認識的人，自己不知道怎麼做，就拿到偷罹難陀（Thullanandā）比丘尼那裡請求幫忙製作。偷罹難陀回答說：『我有很多事情，沒法為你做！』她又拿到其他比丘尼那裡，其他比丘尼幫她製作完成。偷罹難陀問她說：『誰為你做的？拿來給我看看，做得如法不如法？』她就拿給偷罹難陀看。偷罹難陀就說：『這件衣服不如法，應該趕快拆掉！我重新為你做。』她就拆掉了，拿給偷罹難陀，偷罹難陀卻不給她做了；那位比丘尼沒法完成衣服，只好穿著粗陋的衣服行走，拆掉的衣服就晾曬在屋頂上。當時發生火災，被火燒燬，風吹落到白衣的屋頂上，蔓延燒燬了許多人家。白衣看到火是從比丘尼住的地方燒來的

【English Translation】 English version 『And then did not return it!』 The Bhikkhunis rebuked Chanda Sumanā (Chanda Sumanā): 『How can a disciple get new clothes, first offer them, and then not return them?』 The elder Bhikkhunis reported the matter to the Buddha, and thus the Buddha established precepts for the Bhikkhunis, as mentioned above. 『From now on, this precept should be stated as follows: 『If a Bhikkhuni, having obtained new clothes, first offers them and then does not return them, it is a Pācittiya (Pācittiya, a minor offense).』 If a Bhikkhuni obtains new clothes and offers them to another Bhikkhuni, that Bhikkhuni should wear them for one day; if she is allowed to wear them again, she should wear them, for as long or short a time as the donor wishes. If this limit is exceeded, it is a Pācittiya. A Siksamānā (Siksamānā, a female trainee), a Srāmanerikā (Srāmanerikā, a female novice), commits a Dukkata (Dukkata, a minor offense). At that time, a Bhikkhuni prevented the Sangha from distributing robes, and the other Bhikkhunis waited for her, hindering their meditation and practice. The elder Bhikkhunis rebuked her: 『How can a Bhikkhuni prevent the Sangha from distributing robes?』 With various rebukes, the Buddha established precepts for the Bhikkhunis, as mentioned above. 『From now on, this precept should be stated as follows: 『If a Bhikkhuni prevents the Sangha from distributing robes, it is a Pācittiya.』 A Siksamānā, a Srāmanerikā, commits a Dukkata. If one is sick and cannot go, or if one does not hear the announcement, there is no offense. At that time, a junior Bhikkhuni obtained an unfinished robe, and lacking acquaintances, did not know how to make it herself. She took it to the Bhikkhuni Thullanandā (Thullanandā) and asked her to make it. Thullanandā replied: 『I am too busy and cannot make it for you!』 She then took it to other Bhikkhunis, who helped her to complete it. Thullanandā asked her: 『Who made it for you? Let me see it, to see if it was made properly.』 She showed it to Thullanandā. Thullanandā said: 『This robe is not properly made, you should quickly take it apart! I will make it for you.』 She took it apart and brought it to Thullanandā, but Thullanandā did not make it for her. The Bhikkhuni could not complete the robe, and had to wear coarse and tattered clothes. The dismantled robe was left to dry on the roof. At that time, a fire broke out and burned it, and the wind blew it onto the roof of a layman's house, spreading the fire to many homes. The laymen saw that the fire came from the Bhikkhunis' residence.

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，便瞋訶言：「我等供養此比丘尼，反成怨家！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自撤比丘尼衣，若使人撤，不還縫成，波逸提。」

復有比丘尼撤比丘尼衣，一日不得成，四、五日乃竟，以事白佛。佛以是事集二部僧，告諸比丘：「今聽諸比丘尼撤衣四、五日成。從今是戒應如是說：

「若比丘尼，撤比丘尼衣，若使人撤，過四、五日不成，波逸提。」

復有比丘尼撤比丘尼衣，得病不能成，以是白佛。佛以是事集二部僧，告諸比丘：「今聽諸比丘尼撤他衣已，病不得成。從今是戒應如是說：

「若比丘尼，撤比丘尼衣已，無病過四、五日不成，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼離五衣，著粗弊衣至諸家。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，離五衣行，波逸提。」

離五衣者：從一家至一家，乃至出所住門，波逸提。

式叉摩那、沙彌尼，突吉羅。

若浣染打縫時，不犯。

爾時諸比丘尼，以比丘尼衣與白衣及外道女。彼便著行，余白衣見，向作禮，彼言：「我是白衣！」

「我是外道！」諸白衣便譏訶言：「云何比丘尼，以比丘尼衣與白衣及外道女？」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以比丘尼衣與白衣及外道女，波逸提。」

比丘尼衣者：有葉、有緣、有帖。

式叉摩那、沙彌尼，突吉羅。

彼有比丘尼衣，從貿易；若負債，用償，皆不犯。

爾時差摩比丘尼欲來舍衛城，旃茶修摩那比丘尼聞其欲來，便到其主人家，語言：「差摩比丘尼當來，可為少多設供！」答言：「我亦聞其當來，乃欲自竭辦美飲食，及以衣施。」彼比丘尼便言：「何不以衣施僧？僧中有正趣、正行人，無所不攝。何用施一比丘尼為？」主人聞已，即轉施僧。差摩比丘尼到，為設多美飲食，手自斟酌，食竟竊語：「今正是施衣時，而旃荼修摩那比丘尼，斷我此事！」諸比丘尼問：「汝等何所說？」具以事答。長老比丘尼種種訶責：「云何斷施人物，與僧？」種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，斷施人物，與僧，波逸提。」

施人者：于僧中別有所與，名為施人。

式叉摩那、沙彌尼，突吉羅。

爾時差摩比丘尼到舍衛城，旃茶修摩那

【現代漢語翻譯】 現代漢語譯本： 『我是外道！』一些在家信女便譏諷道：『為何比丘尼將比丘尼的衣服給予在家信女和外道女子？』眾長老比丘尼聽聞后，紛紛責備，因此制定了戒律，就像上面所說的那樣。『從今以後，這條戒律應這樣說：』 『若比丘尼將比丘尼的衣服給予在家信女和外道女子，犯波逸提（Payittiya，一種輕罪）。』 比丘尼的衣服：有葉（leaf，指衣服的組成部分）、有緣（edge，指衣服的邊緣）、有帖（patch，指衣服上的補丁）。 式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，沙彌尼），犯突吉羅（Dukkata，一種更輕的罪）。 如果她有比丘尼的衣服，通過交易獲得；或者欠債，用衣服償還，都不算犯戒。 當時，差摩（Chamma）比丘尼想要來舍衛城（Savatthi）。旃茶修摩那（Chanda Sumana）比丘尼聽說她要來，便到她的主人家，說道：『差摩比丘尼將要來，可以為她準備一些供養！』主人回答說：『我也聽說她要來，正打算盡力準備美味的飲食，以及衣服來供養。』那位比丘尼便說：『為何不將衣服佈施給僧團（Sangha）？僧團中有正直修行的人，無所不包容。為何要佈施給一個比丘尼呢？』主人聽后，就將衣服轉而佈施給了僧團。差摩比丘尼到達后，主人為她準備了許多美味的飲食，親自斟酌，用餐完畢后小聲說道：『現在正是佈施衣服的時候，而旃茶修摩那比丘尼，卻斷絕了我的這件事！』眾比丘尼問：『你們在說什麼？』她便將事情的經過全部說了出來。長老比丘尼紛紛責備：『為何斷絕他人佈施的物品，轉而給予僧團？』紛紛責備，因此制定了戒律，就像上面所說的那樣。『從今以後，這條戒律應這樣說：』 『若比丘尼斷絕他人佈施的物品，轉而給予僧團，犯波逸提。』 佈施給個人：在僧團中特別給予某個人，稱為佈施給個人。 式叉摩那、沙彌尼，犯突吉羅。 當時，差摩比丘尼到達舍衛城，旃茶修摩那

【English Translation】 English version: 『I am an outsider!』 Some laywomen then mocked, 『Why does a bhikkhuni give a bhikkhuni's robe to a laywoman and an outsider woman?』 The elder bhikkhunis, hearing this, rebuked them in various ways, and thus a rule was established for the bhikkhunis, as mentioned above. 『From now on, this rule should be recited as follows:』 『If a bhikkhuni gives a bhikkhuni's robe to a laywoman or an outsider woman, it is a Payittiya.』 A bhikkhuni's robe: has a leaf (leaf, referring to the component part of the robe), has an edge (edge, referring to the edge of the robe), has a patch (patch, referring to a patch on the robe). A Siksamana (Siksamana, a novice nun in training), a Sramaneri (Sramaneri, a female novice), it is a Dukkata. If she has a bhikkhuni's robe, obtained through trade; or if she owes a debt and uses the robe as payment, there is no offense. At that time, Bhikkhuni Chamma (Chamma) wanted to come to Savatthi (Savatthi). Bhikkhuni Chanda Sumana (Chanda Sumana), hearing that she was coming, went to her patron's house and said, 『Bhikkhuni Chamma is about to come, you should prepare some offerings for her!』 The patron replied, 『I also heard that she is coming, and I intend to do my best to prepare delicious food and robes as offerings.』 That bhikkhuni then said, 『Why not give the robes to the Sangha (Sangha)? In the Sangha, there are those who practice rightly, encompassing everything. Why give to just one bhikkhuni?』 Upon hearing this, the patron then gave the robes to the Sangha. When Bhikkhuni Chamma arrived, the patron prepared many delicious foods for her, personally serving her. After the meal, she whispered, 『Now is the time to give the robes, but Bhikkhuni Chanda Sumana has cut off this opportunity for me!』 The bhikkhunis asked, 『What are you talking about?』 She then told them the whole story. The elder bhikkhunis rebuked her in various ways, 『Why did you cut off someone's offering and give it to the Sangha?』 They rebuked her in various ways, and thus a rule was established for the bhikkhunis, as mentioned above. 『From now on, this rule should be recited as follows:』 『If a bhikkhuni cuts off someone's offering and gives it to the Sangha, it is a Payittiya.』 Giving to an individual: giving specifically to someone within the Sangha is called giving to an individual. A Siksamana, a Sramaneri, it is a Dukkata. At that time, Bhikkhuni Chamma arrived in Savatthi, Chanda Sumana

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比丘尼語言：「我當囑主人，令看視汝！」差摩言：「不須汝囑！」旃荼修摩那復言：「汝受我囑，既得利養，又福度彼！」於是差摩默然許之，彼即將到諸家。差摩比丘尼有大眷屬，行慈心三昧，莫不宗敬，無復供養旃荼修摩那比丘尼，便生嫉妒心言：「我囑諸家令彼多得供養，而彼反更道說我惡，使我不復得食！」諸比丘尼種種訶責言：「云何比丘尼護惜他家？」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，護惜他家，波逸提。」

護惜他家者：欲使他家供養己，不供養餘人。

式叉摩那、沙彌尼，突吉羅。◎

五分律卷第十二 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十三(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第二分之四第八十九事

◎爾時諸比丘尼不安居，遊行人間，或遇八月賊，或遇水火諸難。諸長老比丘尼見，種種訶責：「云何名比丘尼，不夏安居？」乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不安居，波逸提。」

安居者：前後安居。

若無緣事，待后安居，突吉羅。

式叉摩那、沙彌尼，突吉

【現代漢語翻譯】 現代漢語譯本 比丘尼說：『我應當囑咐主人，讓他們照顧你！』差摩（Chama，人名）說：『不需要你囑咐！』旃荼修摩那（Chanda Sumanā，人名）又說：『你接受我的囑咐，既能得到供養，又能讓那些施主增福！』於是差摩默然答應了她，她就帶著差摩去了各家。差摩比丘尼有很多眷屬，修行慈心三昧（mettā-samādhi，一種禪定），沒有誰不尊敬她，（各家）不再供養旃荼修摩那比丘尼，她便生起嫉妒心說：『我囑咐各家讓他們多多供養她，而她反而到處說我的壞話，使我再也得不到食物！』眾比丘尼紛紛責備她說：『怎麼能這樣護著別人家呢？』各位長老比丘尼聽說了，也紛紛責備她，因此制定了戒律，就像上面說的那樣。『從今以後，這條戒律應當這樣說： 『如果比丘尼，護惜他家，犯波逸提（pācittiya，一種罪名）。』 護惜他家：想要讓那家供養自己，而不供養其他人。 式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉羅（dukkata，一種輕罪）。』 五分律卷第十二 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律 五分律卷第十三(彌沙塞) 宋罽賓三藏佛陀什共竺道生等譯第二分之四第八十九事 當時，眾比丘尼沒有安居，在**人間遊走，有時遇到八月的盜賊，有時遇到水火等災難。各位長老比丘尼看見了，紛紛責備她們：『怎麼能叫比丘尼，而不進行夏季安居呢？』因此制定了戒律，就像上面說的那樣。『從今以後，這條戒律應當這樣說： 『如果比丘尼，不安居，犯波逸提（pācittiya，一種罪名）。』 安居：指前安居和后安居。 如果沒有特殊原因，等待后安居，犯突吉羅（dukkata，一種輕罪）。 式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌尼（śrāmaṇerikā，小沙彌尼），犯突吉

【English Translation】 English version The Bhikkhuni (bhikkhunī, female monastic) said: 'I should instruct the householders to look after you!' Chama (Chama, a proper noun) said: 'There is no need for your instruction!' Chanda Sumanā (Chanda Sumanā, a proper noun) further said: 'If you accept my instruction, you will not only receive offerings but also bring merit to those donors!' Thereupon, Chama silently agreed, and she took Chama to various houses. Chama Bhikkhuni had a large following, practiced the samadhi (samādhi, concentration) of loving-kindness, and was revered by all. No one made offerings to Chanda Sumanā Bhikkhuni anymore, and she became jealous, saying: 'I instructed the householders to make many offerings to her, but she instead speaks ill of me everywhere, causing me to no longer receive food!' The Bhikkhunis variously rebuked her, saying: 'How can a Bhikkhuni be so protective of another's household?' The elder Bhikkhunis heard of this and variously rebuked her, and thus a precept was established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni is protective of another's household, she commits a pācittiya (pācittiya, an offense requiring confession).' Being protective of another's household: wanting that household to make offerings to oneself and not to others. A śikṣamāṇā (śikṣamāṇā, a female trainee monastic), a śrāmaṇerikā (śrāmaṇerikā, a novice nun), commits a dukkata (dukkata, an offense of wrong-doing).' The Twelfth Fascicle of the Five-Part Vinaya Taisho Tripitaka Volume 22, No. 1421, Mahiśāsaka Vinaya in Five Parts The Thirteenth Fascicle of the Five-Part Vinaya (Mahīśāsaka) Translated by the Tripiṭaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others, the Fourth of the Second Section, the Eighty-Ninth Matter At that time, the Bhikkhunis did not observe the retreat (vassa, rainy season retreat), and wandered in **human realms, sometimes encountering thieves in the eighth month, or encountering difficulties such as water and fire. The elder Bhikkhunis saw this and variously rebuked them: 'How can you be called Bhikkhunis and not observe the summer retreat?' Thus, a precept was established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni does not observe the retreat, she commits a pācittiya (pācittiya, an offense requiring confession).' Observing the retreat: refers to the early retreat and the late retreat. If there is no reason to wait for the late retreat, she commits a dukkata (dukkata, an offense of wrong-doing). A śikṣamāṇā (śikṣamāṇā, a female trainee monastic), a śrāmaṇerikā (śrāmaṇerikā, a novice nun), commits a dukkata

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羅。

若八難起，不犯。(九十)

爾時諸比丘尼于無比丘眾處安居，便有諸疑：可應度、不可應度，可與受戒、不可與受戒，作衣如法、不如法。于戒中有如是等種種疑，不知問誰？又為惡人、外道之所輕𣣋。諸長老比丘尼見，種種訶責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責言：「我先不說八敬法，比丘尼應依比丘眾安居耶？」訶已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，不依比丘眾安居，波逸提。」

雖依比丘眾，而無教誡者，突吉羅。

式叉摩那、沙彌尼，突吉羅。

若安居中比丘眾移去、死亡、罷道；若為強力所制；若病，皆不犯。

爾時諸比丘尼雖安居，于中游行，遇賊火諸難。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，于安居內遊行，波逸提。」

遊行者：若從一聚落至一聚落，若無聚落半由旬，波逸提。

式叉摩那、沙彌尼，突吉羅。

若八難起，不犯。◎

◎爾時諸比丘尼安居竟，不于比丘僧中請見聞疑罪，無人教誡，愚無所知，不能學戒。諸長老比丘尼種種訶責，

【現代漢語翻譯】 現代漢語譯本 羅。 如果出現八難（Ashta-vidha-akshana，指沒有機會修行佛法的八種障礙），不犯戒。(九十) 當時，一些比丘尼（Bhikkhuni，女性出家人）在沒有比丘（Bhikkhu，男性出家人）的僧團中安居（Varsa，雨季的閉關修行），心中產生種種疑問：哪些人可以度化、哪些人不可以度化，哪些人可以授予戒律、哪些人不可以授予戒律，製作的衣服如法不如法。對於戒律有這樣那樣的疑問，卻不知道該問誰？而且還被惡人、外道所輕視侮辱。年長的比丘尼們看到這種情況，紛紛責備她們，並將此事稟告佛陀。佛陀因此召集兩部僧團，問比丘尼們：『你們真的這樣做了嗎？』她們回答說：『確實如此，世尊！』佛陀種種責備她們說：『我之前不是說過八敬法（Ashta Gurudhamma，比丘尼必須遵守的八項重要戒條），比丘尼應該依靠比丘僧團安居嗎？』責備完畢，告訴眾比丘：『現在為比丘尼們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘尼不依靠比丘僧團安居，犯波逸提（Payattika，一種較輕的罪名）。』 雖然依靠比丘僧團，但是沒有接受教誡的人，犯突吉羅（Dukkata，一種輕微的過失）。 式叉摩那（Siksamana，預備沙彌尼）和沙彌尼（Sramaneri，小比丘尼），犯突吉羅。 如果在安居期間，比丘僧團遷移、死亡、還俗；或者受到強力脅迫；或者生病，都不犯戒。 當時，一些比丘尼雖然在安居期間，卻擅自外出，遭遇盜賊、火災等災難。年長的比丘尼們看到這種情況，紛紛責備她們，乃至現在為比丘尼們制定戒律，也如上面所說。『從今以後這條戒律應該這樣說：』 『如果比丘尼在安居期間擅自外出，犯波逸提。』 擅自外出是指：如果從一個村落到另一個村落，或者沒有村落的地方超過半由旬（Yojana，古印度長度單位），犯波逸提。 式叉摩那和沙彌尼，犯突吉羅。 如果出現八難，不犯戒。 當時，一些比丘尼安居結束后，不在比丘僧團中請求見、聞、疑罪（關於所見、所聞和懷疑的事情懺悔），沒有人教誡，愚昧無知，不能學習戒律。年長的比丘尼們紛紛責備她們，

【English Translation】 English version Ro. If the eight difficulties (Ashta-vidha-akshana, referring to the eight obstacles that prevent one from practicing the Dharma) arise, there is no offense. (Ninety) At that time, some Bhikkhunis (female monastics) were observing the Vassa (rain retreat) without residing under the guidance of a Bhikkhu (male monastic) Sangha (community), and they had various doubts: who should be ordained, who should not be ordained, who should be given precepts, who should not be given precepts, whether the robes made were in accordance with the Dharma or not. They had various doubts about the precepts but did not know whom to ask. Moreover, they were looked down upon and insulted by evil people and outsiders. The elder Bhikkhunis saw this situation and rebuked them in various ways, and reported the matter to the Buddha. The Buddha then gathered the two Sanghas and asked the Bhikkhunis: 'Is this really what you did?' They replied: 'Indeed, O Blessed One!' The Buddha rebuked them in various ways, saying: 'Did I not say before in the Eight Garudhammas (Ashta Gurudhamma, the eight important rules that Bhikkhunis must follow) that Bhikkhunis should rely on the Bhikkhu Sangha for the Vassa?' After rebuking them, he told the Bhikkhus: 'Now I am establishing a precept for the Bhikkhunis, from now on this precept should be stated as follows:' 'If a Bhikkhuni does not reside under the guidance of a Bhikkhu Sangha during the Vassa, she commits a Payattika (a lighter offense).' Even if she relies on the Bhikkhu Sangha, but does not receive instruction, she commits a Dukkata (a minor offense). A Siksamana (a probationary Sramanerika) and a Sramaneri (a novice Bhikkhuni) commit a Dukkata. If during the Vassa, the Bhikkhu Sangha moves away, passes away, or disrobes; or if they are forced by strong forces; or if they are sick, there is no offense. At that time, some Bhikkhunis, although observing the Vassa, went out on their own and encountered robbers, fires, and other disasters. The elder Bhikkhunis saw this situation and rebuked them in various ways, and now the precept is established for the Bhikkhunis, as mentioned above. 'From now on this precept should be stated as follows:' 'If a Bhikkhuni goes out on her own during the Vassa, she commits a Payattika.' Going out on her own means: if she goes from one village to another, or if there is no village and she travels more than half a Yojana (an ancient Indian unit of distance), she commits a Payattika. A Siksamana and a Sramaneri commit a Dukkata. If the eight difficulties arise, there is no offense. At that time, some Bhikkhunis, after the Vassa ended, did not request the Sangha of Bhikkhus to hear, see, and suspect offenses (confession regarding things seen, heard, and suspected), and there was no one to instruct them, they were ignorant and unable to learn the precepts. The elder Bhikkhunis rebuked them in various ways,

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以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責言：「我先不說八敬法，比丘尼安居竟，應從比丘眾請見聞疑罪耶？」訶已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，安居竟，不從比丘僧請見聞疑罪，波逸提。」

若僧不和集，若八難時，不犯。

爾時諸長者請差摩比丘尼于舍衛城安居，作是言：「若受我請，當隨時供給！」便受其請。遂長住，不復余行。彼諸長者譏訶言：「我等應作餘事，諸比丘尼不知籌量，不復知去！此等常說少欲知足，而今無厭！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，就安居請竟，一宿不去，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若病，若恐怖，若不齊限請，若非受請處安居，不去，不犯。

爾時諸比丘尼於國內恐怖處行，無救護者，為惡人剝奪。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，於國內恐怖處，無所依怙而獨行者，波逸提。」

雖眾多比丘尼共行，而無白衣強伴，名為獨行。

從一聚落至一聚落，若無

【現代漢語翻譯】 現代漢語譯本： 以事情稟告佛陀。佛陀因為這件事召集了二部僧團，問各位比丘尼：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥她們說：『我先前不是說了八敬法，比丘尼安居結束后，應該向比丘僧眾請求指出見、聞、疑罪嗎？』呵斥之後，告訴各位比丘：『現在為各位比丘尼制定戒律，從今以後這條戒律應當這樣說：』 『如果比丘尼，安居結束后，不向比丘僧眾請求指出見、聞、疑罪，犯波逸提（Pācittiya，一種輕罪）。』 如果僧團不和合，或者遇到八難（aṭṭha akkhaṇa，沒有機會修行佛法的八種障礙）的時候，不犯戒。 當時，一些長者邀請差摩（Kṣamā，忍辱）比丘尼在舍衛城（Śrāvastī，古印度城市）安居，說：『如果接受我們的邀請，我們將隨時提供供給！』比丘尼們便接受了他們的邀請。於是長期居住在那裡，不再進行其他的修行活動。那些長者譏諷她們說：『我們應該做其他的事情，這些比丘尼不知道衡量，也不知道離開！這些人常常說少欲知足，而現在卻貪得無厭！』各位長老比丘尼聽了，種種呵斥她們，乃至於現在為各位比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼，接受安居的邀請結束后，住過一夜還不離開，犯波逸提。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕微的過失）。 如果生病，或者有恐怖，或者沒有約定安居期限，或者在非接受邀請的地方安居，不離開，不犯戒。 當時，各位比丘尼在國內恐怖的地方行走，沒有救護的人，被惡人剝奪財物。各位長老比丘尼見了，種種呵斥她們，乃至於現在為各位比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼，在國內恐怖的地方，沒有依靠而獨自行走，犯波逸提。』 即使眾多比丘尼一起行走，如果沒有白衣男子強壯的人陪伴，也稱為獨自行走。 從一個村落到另一個村落，如果沒有

【English Translation】 English version: They reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders and asked the Bhikṣuṇīs (female monastic): 'Did you really do such a thing?' They replied: 'Indeed, Venerable One!' The Buddha in various ways rebuked them, saying: 'Did I not previously speak of the Eight Garudhamma (aṭṭha garudhammā, eight important rules for nuns), that after the Bhikṣuṇīs have completed their Rainy Season Retreat (vassa), they should ask the Bhikṣu Sangha (monastic community) to point out offenses seen, heard, or suspected?' After rebuking them, he told the Bhikṣus (male monastic): 'Now I establish a rule for the Bhikṣuṇīs; from now on, this rule should be recited as follows:' 'If a Bhikṣuṇī, after completing the Rainy Season Retreat, does not ask the Bhikṣu Sangha to point out offenses seen, heard, or suspected, it is a Pācittiya (an offense entailing expiation).' If the Sangha is not in harmony, or during the Eight Unfavorable Times (aṭṭha akkhaṇa, eight conditions where one cannot practice the Dharma), there is no offense. At that time, some elders invited Kṣamā (patience) Bhikṣuṇī to observe the Rainy Season Retreat in Śrāvastī (ancient Indian city), saying: 'If you accept our invitation, we will provide for you at any time!' The Bhikṣuṇīs then accepted their invitation. Thus, they resided there for a long time and did not engage in other practices. Those elders criticized them, saying: 'We should be doing other things; these Bhikṣuṇīs do not know how to measure, nor do they know how to leave! These people often speak of having few desires and being content, but now they are insatiable!' The elder Bhikṣuṇīs heard this and in various ways rebuked them, and now a rule is established for the Bhikṣuṇīs, as mentioned above. 'From now on, this rule should be recited as follows:' 'If a Bhikṣuṇī, after accepting an invitation for the Rainy Season Retreat, stays even one night without leaving, it is a Pācittiya.' A Śikṣamāṇā (probationary nun) or a Śrāmaṇerikā (novice nun) commits a Duṣkṛta (an offense of wrong-doing). If one is ill, or there is fear, or the Rainy Season Retreat was not agreed upon for a specific period, or one is observing the Rainy Season Retreat in a place where invitations are not accepted, there is no offense in not leaving. At that time, the Bhikṣuṇīs were traveling in dangerous areas within the country, without anyone to protect them, and were robbed by evil people. The elder Bhikṣuṇīs saw this and in various ways rebuked them, and now a rule is established for the Bhikṣuṇīs, as mentioned above. 'From now on, this rule should be recited as follows:' 'If a Bhikṣuṇī, in a dangerous area within the country, walks alone without any support, it is a Pācittiya.' Even if many Bhikṣuṇīs are walking together, if there is no strong lay male companion, it is considered walking alone. From one village to another, if there is no

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聚落行半由旬，波逸提。

式叉摩那、沙彌尼，突吉羅。

若急難，叛走，皆不犯。

爾時諸比丘尼出國境，恐怖處行，亦無救護者，為惡人剝奪，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，出國境恐怖處，無所依怙而獨行者，波逸提。」

余如上說。

爾時諸比丘尼在毗舍佉母所，作精舍安居竟，無所囑付，空寺出行。於後火起，有人見之，語毗舍佉母言：「汝所作比丘尼精舍，為火所燒！」彼便遣奴婢往救，得不燒盡。諸比丘尼后還，毗舍佉母問言：「阿姨！汝不失物不？」答言：「我失如是如是物！」遂過長說所失物，毗舍佉母訶責言：「云何在我精舍安居，不付囑而去？致使火燒，而復過長說所失物！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，安居竟，不付囑精舍，出行者，波逸提。」

若不付囑，行一腳出門，突吉羅；兩腳出門，波逸提。

式叉摩那、沙彌尼，突吉羅。

若更有比丘、比丘尼來住；若無人可付囑，不犯。

爾時諸比丘尼在毗舍佉母精舍安居竟，不捨精舍還主，而去。於後火起，有人見之，語毗舍佉母言：「汝所作比丘尼精

【現代漢語翻譯】 現代漢語譯本： 在聚落外行走超過半由旬（Yojana，古印度長度單位），犯波逸提（Payantika，一種戒律名稱）。 式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramanerika，女沙彌），犯突吉羅（Dukkata，一種輕罪）。 如果遇到緊急情況，例如叛亂逃亡，則不犯戒。 當時，一些比丘尼（Bhikkhuni，佛教女出家人）出國境，在恐怖的地方行走，也沒有人救護，被惡人搶奪。因此，現在為比丘尼制定戒律，也如上面所說：『從今以後，這條戒律應該這樣說：』 『如果比丘尼，出國境，在恐怖的地方，沒有依靠而獨自行走，犯波逸提。』 其餘情況如上面所說。 當時，一些比丘尼在毗舍佉母（Visakha，一位著名的女居士）的住所，安居（Vassa，雨季安居）結束后，沒有囑託任何人，就空著寺廟離開了。之後發生了火災，有人看見了，告訴毗舍佉母說：『你所建造的比丘尼住所，被火燒了！』她便派奴婢前去救火，才沒有完全燒燬。比丘尼們後來回來，毗舍佉母問她們說：『阿姨們！你們有沒有丟失東西？』她們回答說：『我丟失了這樣這樣的東西！』於是詳細地敘述了所丟失的物品。毗舍佉母責備她們說：『為什麼在我住所安居，不囑託就離開？導致發生火災，還詳細地敘述所丟失的物品！』長老比丘尼們聽了，種種責備，因此，現在為比丘尼制定戒律，也如上面所說：『從今以後，這條戒律應該這樣說：』 『如果比丘尼，安居結束后，不囑託精舍（Vihara，寺廟），就離開，犯波逸提。』 如果沒有囑託，一隻腳走出門口，犯突吉羅；兩隻腳走出門口，犯波逸提。 式叉摩那、沙彌尼，犯突吉羅。 如果有其他的比丘（Bhikkhu，佛教男出家人）、比丘尼來居住；如果沒有人可以囑託，則不犯戒。 當時，一些比丘尼在毗舍佉母的住所安居結束后，沒有把住所歸還給主人，就離開了。之後發生了火災，有人看見了，告訴毗舍佉母說：『你所建造的比丘尼精』

【English Translation】 English version: Going half a Yojana (Yojana, an ancient Indian unit of distance) beyond the settlement, Payantika (a type of precept). Siksamana (Siksamana, a female novice preparing for ordination), Sramanerika (Sramanerika, a female novice), Dukkata (Dukkata, a minor offense). In case of emergency, such as fleeing from a rebellion, there is no offense. At that time, some Bhikkhunis (Bhikkhuni, Buddhist nuns) went abroad, walked in terrifying places, and had no one to protect them. They were robbed by evil people. Therefore, precepts are now established for Bhikkhunis, as mentioned above: 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni goes abroad, walks in a terrifying place, and walks alone without support, she commits Payantika.' The rest is as described above. At that time, some Bhikkhunis were at Visakha's (Visakha, a famous female lay devotee) residence. After completing the Vassa (Vassa, rainy season retreat), they left the monastery empty without entrusting it to anyone. Later, a fire broke out, and someone saw it and told Visakha: 'The Bhikkhuni residence you built has been burned by fire!' She then sent servants to put out the fire, and it was not completely burned down. The Bhikkhunis later returned, and Visakha asked them: 'Aunties! Have you lost anything?' They replied: 'I have lost this and that!' Then they described in detail the items they had lost. Visakha rebuked them, saying: 'Why did you stay in my residence for the retreat and leave without entrusting it to anyone? This led to the fire, and you are still describing in detail the items you lost!' The elder Bhikkhunis heard this and rebuked them in various ways. Therefore, precepts are now established for Bhikkhunis, as mentioned above: 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni leaves the Vihara (Vihara, monastery) after completing the retreat without entrusting it to anyone, she commits Payantika.' If she does not entrust it and takes one foot out of the door, she commits Dukkata; if she takes both feet out of the door, she commits Payantika. Siksamana, Sramanerika, Dukkata. If other Bhikkhus (Bhikkhu, Buddhist monks) or Bhikkhunis come to stay; if there is no one to entrust it to, there is no offense. At that time, some Bhikkhunis stayed at Visakha's residence for the retreat and left without returning the residence to the owner. Later, a fire broke out, and someone saw it and told Visakha: 'The Bhikkhuni residence you built...'

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舍，為火所燒！」毗舍佉母言：「置使燒盡！先諸比丘尼不付囑出行，致使失火。后還，復過長說所失物，貽我惡名！」彼比丘尼后復還來，毗舍佉母問言：「阿姨！去時留物精舍中不？」答言：「無！」便訶責言：「云何去，不還我精舍，致使燒盡？若語我者，自當守護，不使致此！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，安居竟，不捨精舍還主，去者，波逸提。」

余如上說。

爾時諸比丘尼看王宮殿及看畫舍，又遊觀諸嬉戲處；到華池上，彼處多人聚看，比丘尼語諸男子言：「汝可小避，莫逼近我！」諸男子言：「不吉利人！剃頭著割截衣，不應來此；而來此者，是欲求男子！云何使我避去？」便捉牽曳，作粗惡淫慾語。諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，種種游看，波逸提。」

發心及方便，突吉羅；若發行，步步波逸提。

式叉摩那、沙彌尼，突吉羅。

不為看戲往，皆不犯。

爾時諸比丘尼半月布薩，不來比丘僧中乞教誡師，以無人教誡故，愚闇無知不能學戒。諸長老比丘尼見，種種呵責，以事白佛。佛以是事集二部僧

【現代漢語翻譯】 現代漢語譯本：『精舍，被火燒了！』毗舍佉母（Visakha-mother，供養僧團的女居士）說：『就讓它燒盡！之前的比丘尼不囑託就離開，導致失火。回來后，又過分地訴說所失之物，給我帶來惡名！』那些比丘尼後來又回來了，毗舍佉母問她們說：『阿姨們！離開時有沒有把東西留在精舍里？』回答說：『沒有！』毗舍佉母便呵責她們說：『為什麼離開時不把精舍還給我，導致被燒盡？如果告訴我，我自然會守護，不讓它發生！』各位長老比丘尼聽了，種種呵責，因此現在為比丘尼制定戒律，也如上面所說。『從今以後這條戒律應該這樣說：』 『如果比丘尼，安居結束后，不把精舍歸還主人就離開的，犯波逸提（Payantika，一種輕罪）。』 其餘的如上面所說。 當時，一些比丘尼觀看王宮殿和畫室，又遊覽各種嬉戲場所；來到華池邊，那裡聚集了很多人觀看，比丘尼對那些男子說：『你們稍微避讓一下，不要靠近我！』那些男子說：『不吉利的人！剃著頭穿著割截的衣服，不應該來這裡；來這裡，是想要求男子！憑什麼讓我們避開？』便抓住她們拉扯，說粗俗下流的淫慾之語。各位長老比丘尼聽了，種種呵責，因此現在為比丘尼制定戒律，也如上面所說。『從今以後這條戒律應該這樣說：』 『如果比丘尼，各種遊玩觀看的，犯波逸提（Payantika，一種輕罪）。』 發心和方便，犯突吉羅（Dukkata，一種更輕的罪）；如果出行，每走一步犯波逸提（Payantika，一種輕罪）。 式叉摩那（Siksamana，見習女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata，一種更輕的罪）。 不是爲了看戲而去的，都不犯。 當時，一些比丘尼在半月布薩（Posadha，每半月舉行的集會）時，不來比丘僧團中請求教誡師，因為沒有人教誡，愚昧無知，不能學習戒律。各位長老比丘尼見了，種種呵責，把這件事稟告了佛陀。佛陀因為這件事召集了二部僧團（比丘僧團和比丘尼僧團）。

【English Translation】 English version: 'The Vihara (monastery), has been burned by fire!' Visakha-mother (Visakha-mother, a female lay devotee who supports the Sangha) said, 'Let it burn completely! The previous Bhikkhunis (nuns) left without entrusting it to anyone, causing the fire. After returning, they excessively complained about the lost items, bringing me a bad name!' Those Bhikkhunis later returned, and Visakha-mother asked them, 'Ayas (a term of respect for nuns)! When you left, did you leave anything in the Vihara?' They replied, 'No!' Visakha-mother then scolded them, 'Why did you leave without returning the Vihara to me, causing it to be burned down? If you had told me, I would have protected it myself, preventing this from happening!' The elder Bhikkhunis heard this and scolded them in various ways. Therefore, now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni, after the retreat (An居，rain retreat), leaves without returning the Vihara to its owner, she commits a Payantika (Payantika, a minor offense).' The rest is as mentioned above. At that time, some Bhikkhunis were viewing the royal palaces and painting halls, and also visiting various places of amusement; they came to the lotus pond, where many people were gathered to watch. The Bhikkhunis said to the men, 'Please move aside a little, do not get too close to me!' The men said, 'Unlucky people! Shaved heads wearing cut-up robes, you should not come here; coming here, you are seeking men! Why should we move aside?' They then grabbed and pulled them, uttering crude and vulgar sexual words. The elder Bhikkhunis heard this and scolded them in various ways. Therefore, now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni, engages in various forms of sightseeing, she commits a Payantika (Payantika, a minor offense).' The intention and the preparation, Dukkata (Dukkata, a lighter offense); if she sets out, every step is a Payantika (Payantika, a minor offense). A Siksamana (Siksamana, a female novice undergoing training), a Sramaneri (Sramaneri, a female novice), commits a Dukkata (Dukkata, a lighter offense). If she does not go to watch performances, there is no offense. At that time, some Bhikkhunis, during the fortnightly Posadha (Posadha, a bi-monthly assembly), did not come to the Bhikkhu Sangha (community of monks) to request a preceptor, because there was no one to teach them, they were ignorant and unable to learn the precepts. The elder Bhikkhunis saw this and scolded them in various ways, and reported the matter to the Buddha. The Buddha convened the two-fold Sangha (the community of monks and the community of nuns) because of this matter.

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，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責諸比丘尼：「我先不說八敬法，教汝等半月乞教誡師耶？」訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，半月不于僧中乞教誡師，波逸提。」

式叉摩那、沙彌尼，不求教誡悔過，突吉羅。

若請不得，若病，不犯。(一百)

爾時差摩比丘尼命過，諸比丘尼于比丘僧坊中為起骨塔，其眷屬日三反圍繞，啼哭言：「施我法者！施我衣、食、床、臥具、醫藥者！如何一旦舍我長逝？」諸比丘厭患，妨廢坐禪行道。

時優波離來入僧坊，問舊住比丘：「此是何聲？」具以事答，優波離即使人壞之。諸比丘尼聞，共作是議：「我等皆當持杖打彼比丘，若不同往，不復共住！」議已，皆執杖詣僧坊，見比丘便圍繞欲打，知非乃止；進前于狹路逢優波離，前後共遮，舉杖欲打。優波離即以神力飛到佛所，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責比丘尼言：「汝等所作非法！云何比丘尼打比丘！」訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，入比丘住處，波逸提。」

有諸比丘尼行路見空僧

【現代漢語翻譯】 佛陀問各位比丘尼：『你們真的這樣做了嗎？』她們回答說：『確實如此，世尊！』佛陀種種呵責這些比丘尼：『我之前沒有說過八敬法，教導你們每半個月要向僧團請求教誡師嗎？』呵責完畢后，佛陀告訴各位比丘：『現在為比丘尼們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘尼，每半個月不從僧團中請求教誡師，犯波逸提（Pācittiya，一種輕罪）。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），不請求教誡和懺悔罪過，犯突吉羅（Duṣkṛta，一種輕微的過失）。 如果請求不到，或者生病，不犯戒。（第一百條） 當時，差摩（Kṣamā）比丘尼去世，各位比丘尼在比丘僧房中為她建造骨塔，她的親屬每天三次圍繞骨塔，啼哭著說：『給予我們佛法的人啊！給予我們衣服、食物、床鋪、臥具、醫藥的人啊！為何一旦捨棄我們長逝呢？』各位比丘厭煩此事，妨礙了坐禪修行。 當時，優波離（Upāli，佛陀十大弟子之一，持戒第一）來到僧房，問舊住的比丘：『這是什麼聲音？』比丘詳細地回答了他，優波離就派人毀壞了骨塔。各位比丘尼聽聞后，共同商議說：『我們都應當拿著棍杖毆打那位比丘，如果不同去，就不再與她同住！』商議完畢后，她們都拿著棍杖前往僧房，見到比丘就圍住想要毆打，得知不是（優波離）才停止；向前走在狹窄的路上遇到了優波離，前後堵住他，舉起棍杖想要毆打。優波離立即用神通飛到佛陀那裡，將此事稟告佛陀。佛陀因為這件事召集了二部僧眾，問各位比丘尼：『你們真的這樣做了嗎？』她們回答說：『確實如此，世尊！』佛陀種種呵責比丘尼說：『你們所做的事情不合法！怎麼能比丘尼毆打比丘呢！』呵責完畢后，佛陀告訴各位比丘：『現在為比丘尼們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘尼，進入比丘居住的地方，犯波逸提（Pācittiya，一種輕罪）。』 有比丘尼在路上看到空曠的僧

【English Translation】 The Buddha asked the Bhikkhunis: 'Is this true, what you have done?' They replied: 'It is true, World-Honored One!' The Buddha in various ways rebuked the Bhikkhunis: 'Did I not previously speak of the Eight Garudhammas (Aṣṭagurudharma, eight special rules for nuns), teaching you to request a preceptor from the Sangha every half-month?' After rebuking them, the Buddha told the Bhikkhus: 'Now I establish a precept for the Bhikkhunis, from now on this precept should be recited as follows:' 'If a Bhikkhuni, does not request a preceptor from the Sangha every half-month, commits a Pācittiya (a minor offense).' A Śikṣamāṇā (a female trainee), a Śrāmaṇerikā (a novice nun), who does not seek instruction and confess transgressions, commits a Duṣkṛta (a minor misdeed). If a request cannot be made, or if one is ill, there is no offense. (The hundredth) At that time, the Bhikkhuni Kṣamā (patience) passed away, and the Bhikkhunis built a stupa (bone tower) for her in the Bhikkhu's monastery. Her relatives circled the stupa three times a day, weeping and saying: 'The one who gave us the Dharma! The one who gave us clothes, food, beds, bedding, and medicine! Why did you abandon us so suddenly and pass away?' The Bhikkhus were annoyed by this, as it hindered their meditation and practice. At that time, Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) came to the monastery and asked the resident Bhikkhus: 'What is this noise?' The Bhikkhus explained the matter in detail, and Upāli ordered people to destroy the stupa. When the Bhikkhunis heard this, they discussed together: 'We should all take sticks and beat that Bhikkhu. If anyone does not go, we will no longer live with her!' After discussing this, they all took sticks and went to the monastery. When they saw a Bhikkhu, they surrounded him, intending to beat him, but stopped when they realized it was not (Upāli). As they went forward, they met Upāli on a narrow road, blocked him from the front and back, and raised their sticks to beat him. Upāli immediately used his supernatural powers to fly to the Buddha and reported the matter to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders and asked the Bhikkhunis: 'Is this true, what you have done?' They replied: 'It is true, World-Honored One!' The Buddha in various ways rebuked the Bhikkhunis, saying: 'What you have done is unlawful! How can Bhikkhunis beat Bhikkhus!' After rebuking them, the Buddha told the Bhikkhus: 'Now I establish a precept for the Bhikkhunis, from now on this precept should be recited as follows:' 'If a Bhikkhuni, enters a Bhikkhu's dwelling place, commits a Pācittiya (a minor offense).' If there are Bhikkhunis traveling and see an empty monast

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坊，欲入禮拜，而不敢入；以事白佛。佛以是事集二部僧，告諸比丘：「今聽比丘尼入空僧坊！從今是戒應如是說：

「若比丘尼，入有比丘住處，波逸提。」

有諸比丘尼于僧坊內有因緣事，須入而不敢入。以事白佛。佛以是事集二部僧，告諸比丘：「今聽比丘尼有緣事須入僧坊，白比丘，比丘聽，然後入！從今是戒應如是說：

「若比丘尼，入有比丘住處，不白比丘，波逸提。」

有諸比丘尼有緣事欲入僧坊，諸比丘或坐禪、或眠，不能得白。以事白佛。佛以是事集二部僧，告諸比丘：「今聽諸比丘尼進入坊內，見比丘便白。從今是戒應如是說：

「若比丘尼，入有比丘住處，見比丘不白，波逸提。」

有諸比丘尼急難時，欲避難入僧坊，而不敢入，或為賊所奪，或為惡獸所害。以事白佛。佛以是事集二部僧，告諸比丘：「今聽比丘尼若急難時，隨意入僧坊。從今是戒應如是說：

「若比丘尼，入有比丘住處，見比丘不白，除急難時，波逸提。」

若不見比丘，不得白而入，須見比丘便往白。彼比丘應籌量，若可入時，應聽入；若不可入時，不應聽入。

見而不白及不聽而入，波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼未滿十

【現代漢語翻譯】 現代漢語譯本： 當時，一些比丘尼想要進入僧房（僧侶居住的場所）禮拜，但又不敢進入，於是將此事稟告佛陀。佛陀因此事召集了比丘僧團和比丘尼僧團，告知各位比丘：『現在允許比丘尼進入空無比丘的僧房！從今以後，這條戒律應如此宣說：』

『若比丘尼，進入有比丘居住的場所，犯波逸提（一種輕罪）。』

一些比丘尼在僧房內有因緣之事，需要進入但又不敢進入，於是將此事稟告佛陀。佛陀因此事召集了比丘僧團和比丘尼僧團，告知各位比丘：『現在允許比丘尼因有因緣之事需要進入僧房，先稟告比丘，比丘允許后，方可進入！從今以後，這條戒律應如此宣說：』

『若比丘尼，進入有比丘居住的場所，不稟告比丘，犯波逸提。』

一些比丘尼因有因緣之事想要進入僧房，但諸位比丘或者在坐禪、或者在睡覺，無法稟告，於是將此事稟告佛陀。佛陀因此事召集了比丘僧團和比丘尼僧團，告知各位比丘：『現在允許諸位比丘尼進入僧房內，見到比丘便稟告。從今以後，這條戒律應如此宣說：』

『若比丘尼，進入有比丘居住的場所，見到比丘不稟告，犯波逸提。』

一些比丘尼在緊急危難之時，想要避難進入僧房，但又不敢進入，結果或者被盜賊搶奪，或者被惡獸傷害，於是將此事稟告佛陀。佛陀因此事召集了比丘僧團和比丘尼僧團，告知各位比丘：『現在允許比丘尼在緊急危難之時，隨意進入僧房。從今以後，這條戒律應如此宣說：』

『若比丘尼，進入有比丘居住的場所，見到比丘不稟告，除非緊急危難之時，犯波逸提。』

如果沒有見到比丘，無法稟告而進入，必須見到比丘便前往稟告。那位比丘應當衡量，如果可以進入時，應當允許進入；如果不可進入時，不應當允許進入。

見到比丘而不稟告，以及未經允許而進入，犯波逸提。

式叉摩那（正學女）、沙彌尼（小沙彌尼），犯突吉羅（一種輕罪）。

當時，一些比丘尼未滿十

【English Translation】 English version: At that time, some Bhikkhunis (female monastic) wanted to enter a Sangha (monastic residence) to pay respects, but they did not dare to enter, so they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (male monastic community) and the Bhikkhuni Sangha because of this matter, and told the Bhikkhus: 'Now I allow the Bhikkhunis to enter the Sangha that is empty of Bhikkhus! From now on, this precept should be recited as follows:'

'If a Bhikkhuni enters a place where Bhikkhus reside, it is a Pacittiya (a minor offense).'

Some Bhikkhunis had matters of cause and condition within the Sangha, needing to enter but not daring to enter. They reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha and the Bhikkhuni Sangha because of this matter, and told the Bhikkhus: 'Now I allow Bhikkhunis to enter the Sangha when there is a matter of cause and condition, first reporting to the Bhikkhus, and after the Bhikkhus allow it, then enter! From now on, this precept should be recited as follows:'

'If a Bhikkhuni enters a place where Bhikkhus reside without reporting to the Bhikkhus, it is a Pacittiya.'

Some Bhikkhunis wanted to enter the Sangha because of a matter of cause and condition, but the Bhikkhus were either meditating or sleeping, and they could not report. They reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha and the Bhikkhuni Sangha because of this matter, and told the Bhikkhus: 'Now I allow the Bhikkhunis to enter the Sangha, and report as soon as they see a Bhikkhu. From now on, this precept should be recited as follows:'

'If a Bhikkhuni enters a place where Bhikkhus reside and does not report upon seeing a Bhikkhu, it is a Pacittiya.'

Some Bhikkhunis, in times of urgent difficulty, wanted to enter the Sangha for refuge, but they did not dare to enter, and as a result, they were either robbed by thieves or harmed by fierce beasts. They reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha and the Bhikkhuni Sangha because of this matter, and told the Bhikkhus: 'Now I allow Bhikkhunis to enter the Sangha at will in times of urgent difficulty. From now on, this precept should be recited as follows:'

'If a Bhikkhuni enters a place where Bhikkhus reside and does not report upon seeing a Bhikkhu, except in times of urgent difficulty, it is a Pacittiya.'

If one does not see a Bhikkhu and cannot report before entering, one must go and report as soon as one sees a Bhikkhu. That Bhikkhu should consider whether it is permissible to enter, and if it is permissible, he should allow entry; if it is not permissible, he should not allow entry.

Seeing a Bhikkhu and not reporting, and entering without permission, is a Pacittiya.

A Sikkhamana (a female novice undergoing training), a Samaneri (a female novice), commits a Dukkata (a minor offense).

At that time, some Bhikkhunis were not yet fully ten

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二歲畜眷屬，不能教誡，不能攝取，弟子愚闇無知不能學戒。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不滿十二歲畜眷屬，波逸提。」

不滿十二歲者：受戒未滿十二歲。

畜眷屬者：為人作和尚。

若發心欲畜眾，至白四羯磨未竟，突吉羅。白四羯磨竟，和尚，波逸提；余尼師僧，突吉羅。

爾時諸比丘尼雖滿十二歲，而聾盲瘖啞種種諸病，無所知，而畜弟子，不能教誡、不能攝取，弟子愚闇無知不能學戒。諸長老比丘尼見，種種訶責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責言：「云何比丘尼盲聾瘖啞種種諸病，而畜弟子，不能教誡，不能攝取，使弟子愚闇無知不能學戒？」訶已，告諸比丘：「今聽諸比丘尼白二羯磨畜眾。」

彼比丘尼應到比丘尼僧中，脫革屣，偏袒右肩，胡跪合掌，白言：「阿姨僧聽！我某甲比丘尼，已滿十二歲，欲畜眾；從僧乞畜眾羯磨。善哉！僧與我作畜眾羯磨。」如是三乞。

諸比丘尼應籌量觀察，此比丘尼堪畜眾不？若不堪，不應與作畜眾羯磨；若堪，應與作。

應一比丘尼，若上座、若上座等，知法、知律者

【現代漢語翻譯】 現代漢語譯本： 二歲以下的孩童和親屬，比丘尼不能教導和管束。如果弟子愚昧無知，無法學習戒律。年長的比丘尼們看到這種情況，會進行各種呵斥。因此，佛陀為比丘尼制定戒律，內容如下：

『從今以後，這條戒律應這樣宣說：

如果比丘尼收養未滿十二歲的孩童和親屬，犯波逸提罪。』

未滿十二歲：指受戒未滿十二歲。

收養親屬：指為人做和尚（尼）。

如果發心想要收養弟子，但在白四羯磨（Baisi Jiemo，一種僧團儀式）完成之前，犯突吉羅罪。白四羯磨完成後，收養者（和尚尼）犯波逸提罪；其他的尼師僧（Nishiseng，比丘尼的老師）犯突吉羅罪。

當時，一些比丘尼雖然年滿十二歲，但患有耳聾、眼盲、失語等各種疾病，一無所知，卻收養弟子，無法教導和管束，導致弟子愚昧無知，無法學習戒律。年長的比丘尼們看到這種情況，進行各種呵斥，並將此事稟告佛陀。佛陀因此召集僧團，詢問這些比丘尼：『你們確實如此嗎？』她們回答說：『確實如此，世尊！』佛陀嚴厲呵斥道：『為何比丘尼患有眼盲、耳聾、失語等各種疾病，卻收養弟子，不能教導和管束，使弟子愚昧無知，無法學習戒律？』呵斥完畢，佛陀告訴比丘們：『現在允許比丘尼通過白二羯磨（Bai'er Jiemo，一種僧團儀式）來收養弟子。』

該比丘尼應到比丘尼僧團中，脫掉鞋子，袒露右肩，右膝跪地，合掌稟告說：『阿姨僧團請聽！我某甲（Moujia，某甲，指說話者自稱）比丘尼，已滿十二歲，想要收養弟子；向僧團請求收養弟子的羯磨。愿僧團慈悲，為我做收養弟子的羯磨。』如此請求三次。

眾比丘尼應衡量觀察，這位比丘尼是否適合收養弟子？如果不適合，不應為她做收養弟子的羯磨；如果適合，應為她做。』

應由一位比丘尼，無論是上座（Shangzuo，資歷高的比丘尼）、還是與上座同等資格的比丘尼，只要是知法、知律者

【English Translation】 English version: A nun who is two years old or younger, or a relative, cannot be taught or disciplined. If the disciple is ignorant and unable to learn the precepts, the elder nuns will see this and reprimand them in various ways. Therefore, the Buddha established precepts for the nuns, as follows:

'From now on, this precept should be recited as follows:

If a nun takes in a child or relative who is under twelve years of age, she commits a Pācittiya (波逸提, a type of offense).'

Under twelve years of age: refers to someone who has not completed twelve years since ordination.

Taking in a relative: refers to becoming a preceptor (nun).

If one intends to take in disciples, but before the completion of the Bai Si Karma (白四羯磨, a Sangha ritual), one commits a Dukkata (突吉羅, a minor offense). After the completion of the Bai Si Karma, the preceptor (nun) commits a Pācittiya; the other Nissaya teachers (尼師僧, a nun's teacher) commit a Dukkata.

At that time, some nuns, although they were over twelve years old, suffered from deafness, blindness, muteness, and various other illnesses, and knew nothing, yet they took in disciples, unable to teach and discipline them, causing the disciples to be ignorant and unable to learn the precepts. The elder nuns saw this and reprimanded them in various ways, and reported the matter to the Buddha. The Buddha therefore gathered the Sangha and asked these nuns: 'Is this really the case?' They replied: 'It is indeed so, World Honored One!' The Buddha sternly rebuked them: 'Why do nuns who suffer from blindness, deafness, muteness, and various other illnesses take in disciples, unable to teach and discipline them, causing the disciples to be ignorant and unable to learn the precepts?' After rebuking them, the Buddha told the monks: 'Now I allow the nuns to take in disciples through the Bai Er Karma (白二羯磨, a Sangha ritual).'

The nun should go to the Sangha of nuns, take off her shoes, expose her right shoulder, kneel on her right knee, and, with palms together, report: 'Please listen, Venerable Sangha! I, so-and-so (Moujia, 某甲, used by the speaker to refer to themselves) nun, am over twelve years old and wish to take in disciples; I request the Karma of taking in disciples from the Sangha. May the Sangha be compassionate and perform the Karma of taking in disciples for me.' She should request this three times.

The nuns should deliberate and observe whether this nun is suitable to take in disciples. If she is not suitable, the Karma of taking in disciples should not be performed for her; if she is suitable, it should be performed for her.'

It should be done by a nun, whether she is a senior (Shangzuo, 上座, a senior nun) or of equal status to a senior, who knows the Dharma and the Vinaya

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，唱言：「阿姨僧聽！此某甲比丘尼，已滿十二歲，欲畜某甲為眾；從僧乞畜眾羯磨，僧今與作畜眾羯磨。若僧時到僧忍聽。白如是。」

「阿姨僧聽！此某甲比丘尼，已滿十二歲，欲畜某甲為眾；從僧乞畜眾羯磨，僧今與作畜眾羯磨。誰諸阿姨忍者，默然；若不忍者，便說。僧已與某甲比丘尼作畜眾羯磨竟；僧忍，默然故。是事如是持。」

「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，滿十二歲，僧不與作畜眾羯磨；畜眾者，波逸提。」

余如上說。

爾時諸比丘尼，與未滿十二歲已嫁女受具足戒，愚闇無知不堪學戒。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與未滿十二歲已嫁女受具足戒，波逸提。」

未滿十二歲者：雖已嫁，而未滿十二歲。

嫁者：已經男子。余如上畜眷屬中說。

爾時諸比丘尼，雖滿十二歲已嫁女，而女聾啞種種諸病，與受具足戒，愚癡無知不能學戒。諸長老比丘尼見，種種訶責，乃至「今聽諸比丘尼白四羯磨，與滿十二歲已嫁女受具足戒。」

彼欲受具足戒人，應到比丘尼僧中，白言：「阿姨僧聽！我某甲已嫁，滿十二歲，求某甲和尚受具足戒，今

【現代漢語翻譯】 現代漢語譯本：唱言：『阿姨僧聽！（Āyī sēng tīng!，尼僧請聽！）這位某甲比丘尼（mǒu jiǎ bǐqiūní，某甲比丘尼），已經滿了十二歲，想要收某甲為徒眾；向僧團請求收徒眾羯磨（chù zhòng jiémó，收徒眾羯磨），僧團現在為她作收徒眾羯磨。如果僧團時機已到，僧團容許，就稟告如是。』 『阿姨僧聽！（Āyī sēng tīng!，尼僧請聽！）這位某甲比丘尼（mǒu jiǎ bǐqiūní，某甲比丘尼），已經滿了十二歲，想要收某甲為徒眾；向僧團請求收徒眾羯磨（chù zhòng jiémó，收徒眾羯磨），僧團現在為她作收徒眾羯磨。哪位阿姨（āyí，尼）認可的，就默然；若不認可的，就說出來。僧團已經為某甲比丘尼（mǒu jiǎ bǐqiūní，某甲比丘尼）作了收徒眾羯磨（chù zhòng jiémó，收徒眾羯磨）完畢；僧團認可，因為默然的緣故。這件事就這樣奉行。』 現在為各位比丘尼（bǐqiūní，女出家人）制定戒律，從今以後這條戒律應當這樣說： 『如果比丘尼（bǐqiūní，女出家人），（所收的徒弟）滿了十二歲，僧團不為她作收徒眾羯磨（chù zhòng jiémó，收徒眾羯磨）而收徒眾的，犯波逸提（bōyìtí，一種罪名）。』 其餘的如上面所說。 當時，各位比丘尼（bǐqiūní，女出家人），為未滿十二歲已經出嫁的女子授具足戒（jùzújiè，正式出家戒），（導致這些女子）愚昧無知，不堪學習戒律。各位長老比丘尼（bǐqiūní，女出家人）看見了，種種呵責，乃至現在為各位比丘尼（bǐqiūní，女出家人）制定戒律，也如上面所說：『從今以後這條戒律應當這樣說：』 『如果比丘尼（bǐqiūní，女出家人），為未滿十二歲已經出嫁的女子授具足戒（jùzújiè，正式出家戒），犯波逸提（bōyìtí，一種罪名）。』 未滿十二歲者：即使已經出嫁，但未滿十二歲。 出嫁者：已經嫁給男子。其餘的如上面收養眷屬中所說。 當時，各位比丘尼（bǐqiūní，女出家人），即使是滿了十二歲已經出嫁的女子，但女子是聾啞或者有種種疾病，（仍然）為她們授具足戒（jùzújiè，正式出家戒），（導致這些女子）愚癡無知，不能學習戒律。各位長老比丘尼（bǐqiūní，女出家人）看見了，種種呵責，乃至『現在允許各位比丘尼（bǐqiūní，女出家人）通過白四羯磨（bái sì jiémó，一種僧團決議程式），為滿了十二歲已經出嫁的女子授具足戒（jùzújiè，正式出家戒）。』 那位想要受具足戒（jùzújiè，正式出家戒）的人，應當到比丘尼（bǐqiūní，女出家人）僧團中，稟告說：『阿姨僧聽！（Āyī sēng tīng!，尼僧請聽！）我某甲（mǒu jiǎ，某甲）已經出嫁，滿了十二歲，請求某甲和尚（mǒu jiǎ héshang，某甲和尚）授我具足戒（jùzújiè，正式出家戒），現在

【English Translation】 English version: She should announce: 'Āyī sēng tīng! (Āyī sēng tīng! - May the Bhikkhunī Sangha hear!) This Bhikkhunī Mǒu jiǎ (mǒu jiǎ bǐqiūní - a certain Bhikkhunī), is already twelve years old, and wishes to accept Mǒu jiǎ (mǒu jiǎ - a certain person) as a member of the community; she requests from the Sangha the Karma (chù zhòng jiémó - Karma of accepting a community member), the Sangha now performs the Karma of accepting a community member for her. If the time is right for the Sangha, and the Sangha permits, let it be announced as such.' 'Āyī sēng tīng! (Āyī sēng tīng! - May the Bhikkhunī Sangha hear!) This Bhikkhunī Mǒu jiǎ (mǒu jiǎ bǐqiūní - a certain Bhikkhunī), is already twelve years old, and wishes to accept Mǒu jiǎ (mǒu jiǎ - a certain person) as a member of the community; she requests from the Sangha the Karma (chù zhòng jiémó - Karma of accepting a community member), the Sangha now performs the Karma of accepting a community member for her. Whoever among the Āyīs (āyí - nuns) approves, let them be silent; if anyone does not approve, let them speak. The Sangha has already performed the Karma of accepting a community member for Bhikkhunī Mǒu jiǎ (mǒu jiǎ bǐqiūní - a certain Bhikkhunī); the Sangha approves, because of the silence. This matter is thus upheld.' Now, precepts are established for the Bhikkhunīs (bǐqiūní - female renunciates), from now on, this precept should be recited as follows: 'If a Bhikkhunī (bǐqiūní - female renunciate), accepts a community member who is twelve years old, without the Sangha performing the Karma of accepting a community member (chù zhòng jiémó - Karma of accepting a community member) for her, she commits a Pācittiya (bōyìtí - an offense).' The rest is as said above. At that time, the Bhikkhunīs (bǐqiūní - female renunciates), were giving full ordination (jùzújiè - full ordination vows) to girls who were not yet twelve years old and already married, (resulting in these women being) ignorant and incapable of learning the precepts. The elder Bhikkhunīs (bǐqiūní - female renunciates) saw this, and rebuked them in various ways, and now precepts are established for the Bhikkhunīs (bǐqiūní - female renunciates), as said above: 'From now on, this precept should be recited as follows:' 'If a Bhikkhunī (bǐqiūní - female renunciate), gives full ordination (jùzújiè - full ordination vows) to a girl who is not yet twelve years old and already married, she commits a Pācittiya (bōyìtí - an offense).' Those not yet twelve years old: even if already married, but not yet twelve years old. Married: already married to a man. The rest is as said above in the section on accepting relatives. At that time, the Bhikkhunīs (bǐqiūní - female renunciates), even if the girl was twelve years old and already married, but the girl was deaf, mute, or had various illnesses, (they still) gave her full ordination (jùzújiè - full ordination vows), (resulting in these women being) ignorant and incapable of learning the precepts. The elder Bhikkhunīs (bǐqiūní - female renunciates) saw this, and rebuked them in various ways, and even 'Now, the Bhikkhunīs (bǐqiūní - female renunciates) are permitted to use the White Four Karmas (bái sì jiémó - a type of Sangha resolution procedure), to give full ordination (jùzújiè - full ordination vows) to girls who are twelve years old and already married.' That person who wishes to receive full ordination (jùzújiè - full ordination vows), should go to the Bhikkhunī (bǐqiūní - female renunciate) Sangha, and announce: 'Āyī sēng tīng! (Āyī sēng tīng! - May the Bhikkhunī Sangha hear!) I, Mǒu jiǎ (mǒu jiǎ - a certain person), am already married, and am twelve years old, and request Mǒu jiǎ Upadhyaya (mǒu jiǎ héshang - a certain preceptor) to give me full ordination (jùzújiè - full ordination vows), now

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從僧乞受具足戒。善哉！僧與我受具足戒，憐愍故！」如是三乞已，諸比丘尼應籌量可與受、不可與受。應一比丘尼羯磨，依如上說。告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，滿十二歲已嫁女，僧不作羯磨，與受具足戒，波逸提。」

余如畜眷屬中說。

爾時諸比丘尼，與未滿十八歲童女受學戒，愚闇無知不堪學戒。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與未滿十八歲童女受學戒，波逸提。」

童女者：未經男子。

發心及方便，乃至白二羯磨未滿，突吉羅。白二羯磨，波逸提；余師眾，皆突吉羅。

爾時諸比丘尼，雖滿十八歲童女，而女聾啞種種諸病，與受學戒，乃至今聽諸比丘尼白二羯磨，與滿十八歲童女受二歲學戒。

欲受學戒人，應到比丘尼僧中，白言：「阿姨僧聽！我某甲，和尚某甲，今從僧乞二歲學戒。善哉！阿姨僧與我受二歲學戒，憐愍故！」如是三乞已，諸比丘尼應善籌量，可與受、不可與受。應一比丘尼羯磨，依如上說。告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，雖滿十八歲童女，僧不作羯磨，與受學戒，波逸提。」

【現代漢語翻譯】 現代漢語譯本 從比丘僧團請求授予具足戒。應該說：『善哉！僧團請為我授予具足戒，因為憐憫我的緣故！』這樣請求三次後，比丘尼們應當衡量是否可以授予具足戒。應該由一位比丘尼進行羯磨（karma，一種宗教儀式），依照上面所說的方法。告訴各位比丘：『現在為比丘尼們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘尼，為已滿十二歲但已出嫁的女子，未經僧團羯磨，授予具足戒，犯波逸提（pāyantika，一種罪名）。』 其餘內容如同《畜眷屬》中所說。 當時，一些比丘尼為未滿十八歲的童女授予學戒，這些童女愚昧無知，無法學習戒律。年長的比丘尼們見到后，種種呵責，因此現在為比丘尼們制定戒律，也如上面所說。『從今以後這條戒律應該這樣說：』 『如果比丘尼，為未滿十八歲的童女授予學戒，犯波逸提。』 童女的定義是：未經男子的女子。 發心和方便，乃至白二羯磨（ñatti-dutiya-kamma，一種羯磨儀式）未完成，犯突吉羅（dukkata，一種輕罪）。白二羯磨完成，犯波逸提；其餘的師眾，都犯突吉羅。 當時，一些比丘尼，即使是已滿十八歲的童女，但如果女子是聾啞或者有各種疾病，也為她們授予學戒，因此現在允許比丘尼們通過白二羯磨，為已滿十八歲的童女授予兩年的學戒。 想要接受學戒的人，應該到比丘尼僧團中，稟告說：『阿姨僧團請聽！我某甲，和尚某甲，現在從僧團請求授予兩年的學戒。善哉！阿姨僧團請為我授予兩年的學戒，因為憐憫我的緣故！』這樣請求三次後，比丘尼們應當仔細衡量，是否可以授予學戒。應該由一位比丘尼進行羯磨，依照上面所說的方法。告訴各位比丘：『現在為比丘尼們制定戒律，從今以後這條戒律應該這樣說：』 『如果比丘尼，即使是已滿十八歲的童女，未經僧團羯磨，授予學戒，犯波逸提。』

【English Translation】 English version To request full ordination from the Sangha (saṃgha, monastic community) of monks. One should say: 'Excellent! May the Sangha grant me full ordination, out of compassion!' After requesting this three times, the bhikkhunis (bhikkhunī, female monastic) should consider whether or not to grant ordination. One bhikkhuni should perform the karma (karma, a religious ritual), according to the method described above. Inform the bhikkhus (bhikkhu, male monastic): 'Now, a precept is established for the bhikkhunis. From now on, this precept should be stated as follows:' 'If a bhikkhuni, for a girl who is twelve years old and already married, without performing a karma by the Sangha, grants full ordination, it is a pāyantika (pāyantika, an offense).' The remaining content is as described in 'Concerning Keeping a Retinue'. At that time, some bhikkhunis granted the sikkhāmana (śikṣamāṇā, probationary ordination) to girls who were not yet eighteen years old. These girls were ignorant and unable to learn the precepts. The elder bhikkhunis, upon seeing this, criticized them in various ways. Therefore, a precept is now established for the bhikkhunis, as described above. 'From now on, this precept should be stated as follows:' 'If a bhikkhuni, grants the sikkhāmana to a girl who is not yet eighteen years old, it is a pāyantika.' A girl is defined as: a female who has not been with a man. The intention and effort, up to the completion of the ñatti-dutiya-kamma (ñatti-dutiya-kamma, a type of karma ritual), is a dukkata (dukkata, a minor offense). Upon completion of the ñatti-dutiya-kamma, it is a pāyantika; the remaining teachers, all commit a dukkata. At that time, some bhikkhunis, even if the girl was eighteen years old, but if the girl was deaf, mute, or had various illnesses, granted them the sikkhāmana. Therefore, it is now permitted for the bhikkhunis to grant a two-year sikkhāmana to girls who are eighteen years old through a ñatti-dutiya-kamma. A person who wishes to receive the sikkhāmana should go to the Sangha of bhikkhunis and announce: 'Venerable Ayya (āryā, honorific title for a bhikkhuni), may the Sangha listen! I, so-and-so, with preceptor so-and-so, now request a two-year sikkhāmana from the Sangha. Excellent! May the Venerable Ayya Sangha grant me a two-year sikkhāmana, out of compassion!' After requesting this three times, the bhikkhunis should carefully consider whether or not to grant the sikkhāmana. One bhikkhuni should perform the karma, according to the method described above. Inform the bhikkhus: 'Now, a precept is established for the bhikkhunis. From now on, this precept should be stated as follows:' 'If a bhikkhuni, even if the girl is eighteen years old, without performing a karma by the Sangha, grants the sikkhāmana, it is a pāyantika.'

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余如上說。

爾時偷罹難陀比丘尼主人婦，求欲出家。偷罹難陀言：「汝先與我衣，我當度汝。」主人婦便訶責言：「我是主人！云何先索我衣，然後見度？不欲度我生老病死，反利我衣！此等無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，語白衣婦女：『先與我衣，我當度汝。』波逸提。」

若比丘尼語式叉摩那、沙彌尼，突吉羅。

若彼負債，債償然後度，不犯。

爾時偷罹難陀比丘尼語諸比丘尼言：「與我作畜眾羯磨。」諸比丘尼言：「如佛所說，應與作畜眾羯磨者；汝無是事，不得與汝作畜眾羯磨。」彼比丘尼便言：「諸比丘尼隨愛恚癡畏！畏者便與作，不畏者便不與作。」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，諸比丘尼語言：『如佛所說，應與作畜眾羯磨。汝無是事！』便訶諸比丘尼者，波逸提。」

爾時諸比丘尼教誡時不往聽，羯磨時亦不往聽，便愚闇無知不能學戒。諸長老比丘尼種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，教誡及羯磨時，不往聽，波逸提

【現代漢語翻譯】 現代漢語譯本：

其餘內容如前文所述。

當時，偷罹難陀比丘尼（Thullananda Bhikkhuni）的主人婦，想要出家。偷罹難陀說：『你先給我衣服，我就度你出家。』主人婦便呵斥說：『我是主人！怎麼能先索要我的衣服，然後才度我？不想度我脫離生老病死，反而貪圖我的衣服！這些人沒有沙門的行為，破壞沙門的法規！』各位長老比丘尼聽了，紛紛呵斥，因此現在為各位比丘尼制定戒律，也如前文所述。『從今以後，這條戒律應該這樣說：』

『如果比丘尼，對白衣婦女說：『先給我衣服，我就度你出家。』犯波逸提（Payantika，一種輕罪）。』

如果比丘尼對式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，小沙彌尼）說，犯突吉羅（Dukkata，一種輕罪）。

如果對方負債，等償還債務后再度她出家，不犯戒。

當時，偷罹難陀比丘尼對各位比丘尼說：『給我做畜眾羯磨（Chukkhudda Kamma，僧團儀式）。』各位比丘尼說：『如佛所說，應該為符合條件的人做畜眾羯磨；你沒有這樣的資格，不能為你做畜眾羯磨。』那位比丘尼便說：『各位比丘尼隨從愛、恨、癡、畏！畏懼的人就為她做，不畏懼的人就不為她做。』各位長老比丘尼聽了，紛紛呵斥，因此現在為各位比丘尼制定戒律，也如前文所述。『從今以後，這條戒律應該這樣說：』

『如果比丘尼，對其他比丘尼說：『如佛所說，應該為某人做畜眾羯磨，你沒有這樣的資格！』便呵斥其他比丘尼，犯波逸提。』

當時，各位比丘尼在教誡時不去聽，羯磨時也不去聽，因此愚昧無知，不能學習戒律。各位長老比丘尼紛紛呵斥，因此現在為各位比丘尼制定戒律，也如前文所述。『從今以後，這條戒律應該這樣說：』

『如果比丘尼，在教誡和羯磨時，不去聽，犯波逸提。

【English Translation】 English version:

The rest is as said above.

At that time, the mistress of the Bhikkhuni Thullananda (Thullananda Bhikkhuni), desired to renounce the world. Thullananda said, 'First give me your robe, and then I will ordain you.' The mistress then rebuked her, saying, 'I am the mistress! How can you first demand my robe, and then ordain me? You do not wish to deliver me from birth, old age, sickness, and death, but instead covet my robe! These people have no behavior of a Samana (ascetic), and violate the laws of a Samana!' The elder Bhikkhunis heard this, and variously rebuked her, and now the rule is established for the Bhikkhunis, as said above. 'From now on, this rule should be recited as follows:'

'If a Bhikkhuni says to a laywoman, 'First give me your robe, and then I will ordain you,' it is a Payantika (a minor offense).'

If a Bhikkhuni says this to a Siksamana (a female novice undergoing training), or a Sramaneri (a female novice), it is a Dukkata (a minor offense).

If she is in debt, and is ordained after the debt is repaid, there is no offense.

At that time, the Bhikkhuni Thullananda said to the Bhikkhunis, 'Perform the Chukkhudda Kamma (a Sangha ritual) for me.' The Bhikkhunis said, 'As the Buddha has said, the Chukkhudda Kamma should be performed for those who are qualified; you are not qualified, and we cannot perform the Chukkhudda Kamma for you.' That Bhikkhuni then said, 'The Bhikkhunis follow love, hatred, delusion, and fear! Those who are afraid will perform it for her, and those who are not afraid will not perform it for her.' The elder Bhikkhunis heard this, and variously rebuked her, and now the rule is established for the Bhikkhunis, as said above. 'From now on, this rule should be recited as follows:'

'If a Bhikkhuni says to other Bhikkhunis, 'As the Buddha has said, the Chukkhudda Kamma should be performed for someone, but you are not qualified!' and then rebukes the other Bhikkhunis, it is a Payantika.'

At that time, the Bhikkhunis did not go to listen to the exhortation, nor did they go to listen to the Kamma, and thus they were ignorant and unable to learn the precepts. The elder Bhikkhunis variously rebuked them, and now the rule is established for the Bhikkhunis, as said above. 'From now on, this rule should be recited as follows:'

'If a Bhikkhuni does not go to listen to the exhortation or the Kamma, it is a Payantika.'

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。」

教誡者：說八敬等法。

羯磨者：白羯磨、白二、白四羯磨。(一百一十)

爾時諸比丘尼，有學戒尼滿二歲，不與受具足戒。彼后時得重病，聾盲瘖啞種種諸病，遮受戒法。

差摩比丘尼弟子學戒滿二歲，亦不與受具足戒，語言：「汝且學是戒。」彼后時得白癩病，不知云何？諸長老比丘尼種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，式叉摩那滿二歲，無難，不與受具足戒，語言：『汝且學是戒。』波逸提。」

爾時諸比丘尼度淫女，不受教誡。譬如窈領牛不堪駕車，若駕車時但欲出轅。諸長老比丘尼種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，度淫女，波逸提。」

發心，乃至白四羯磨未竟，突吉羅。白四羯磨竟，和尚，波逸提；余尼師眾，突吉羅。

彼厭惡女身，度之，不犯。

爾時諸比丘尼，與未滿二歲學戒尼受具足戒，彼愚闇無知不能學戒。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與未滿二歲學戒尼，受具足戒，波逸提。」

余如畜眷屬中說。

爾時諸比丘尼，雖滿二歲

【現代漢語翻譯】 現代漢語譯本 教誡者：講述八敬法等。

羯磨者：白羯磨（宣佈羯磨）、白二羯磨（宣佈兩次羯磨）、白四羯磨（宣佈四次羯磨）。(一百一十)

當時，一些比丘尼，她們的學戒尼（Siksamana，預備沙彌尼）已經滿了兩年，卻不給她們授具足戒（Upasampada，正式比丘尼戒）。後來，這些學戒尼得了重病，或者聾、或者盲、或者瘖啞，各種各樣的疾病，阻礙了受戒的資格。

差摩（Chamma）比丘尼的弟子學戒滿了兩年，也不給她授具足戒，（只是）說：『你先學這些戒律吧。』後來，她得了白癩病，（比丘尼們）不知道該怎麼辦。各位長老比丘尼種種呵責，直到現在，爲了各位比丘尼結戒，也如上面所說。『從今以後，這條戒律應該這樣說：

『如果比丘尼，式叉摩那（Siksamana）滿了兩年，沒有（受戒的）障礙，卻不給她授具足戒，（只是）說：『你先學這些戒律吧。』犯波逸提（Payantika，一種輕罪）。』

當時，一些比丘尼度**（此處原文為星號，含義不明），不接受教誡。譬如不聽話的牛，不能用來駕車，如果駕車的時候只想掙脫車轅。各位長老比丘尼種種呵責，直到現在，爲了各位比丘尼結戒，也如上面所說。『從今以後，這條戒律應該這樣說：

『如果比丘尼，度**，犯波逸提。』

發心（開始羯磨），乃至白四羯磨（宣佈四次羯磨）沒有結束，犯突吉羅（Dukkata，一種輕罪）。白四羯磨（宣佈四次羯磨）結束，和尚（Upadhyaya，戒和尚），犯波逸提（Payantika）；其餘尼師眾，犯突吉羅（Dukkata）。

她厭惡女身，度她出家，不犯戒。

當時，一些比丘尼，給未滿兩年的學戒尼（Siksamana）授具足戒（Upasampada），這些學戒尼愚昧無知，不能學習戒律。各位長老比丘尼看見了，種種呵責，直到現在，爲了各位比丘尼結戒，也如上面所說。『從今以後，這條戒律應該這樣說：

『如果比丘尼，給未滿兩年的學戒尼（Siksamana），授具足戒（Upasampada），犯波逸提（Payantika）。』

其餘的如同《畜眷屬》中所說。

當時，一些比丘尼，雖然滿了兩年

【English Translation】 English version The instructor: speaks of the Eight Respects and other rules.

The one performing the Karma: Announcement Karma, Announcement Twice Karma, Announcement Four Times Karma. (One hundred and ten)

At that time, some Bhikkhunis (Buddhist nuns) did not grant full ordination (Upasampada) to Siksamana (probationary nuns) who had completed two years of training. Later, these Siksamana developed serious illnesses, such as deafness, blindness, or muteness, and various other ailments, which disqualified them from receiving ordination.

The disciple of Bhikkhuni Chamma (Chamma), who had completed two years of training as a Siksamana, was also not granted full ordination. They said, 'You should first study these precepts.' Later, she developed leucoderma (white leprosy), and they did not know what to do. The elder Bhikkhunis criticized them in various ways, and now, for the sake of the Bhikkhunis, a precept is established, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni does not grant full ordination (Upasampada) to a Siksamana (probationary nun) who has completed two years of training and has no impediments to ordination, saying, 'You should first study these precepts,' she commits a Payantika (a minor offense).'

At that time, some Bhikkhunis ordained ** (the original text uses asterisks, the meaning is unclear), who did not accept instruction. It was like an unruly ox that could not be harnessed to a cart; when harnessed, it only wanted to break free from the yoke. The elder Bhikkhunis criticized them in various ways, and now, for the sake of the Bhikkhunis, a precept is established, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni ordains **, she commits a Payantika.'

From the initial intention (to perform the Karma) until the Announcement Four Times Karma is not completed, a Dukkata (a minor offense) is committed. When the Announcement Four Times Karma is completed, the Upadhyaya (preceptor) commits a Payantika; the other nuns in the assembly commit a Dukkata.

If she dislikes being a woman and is ordained, there is no offense.

At that time, some Bhikkhunis gave full ordination (Upasampada) to Siksamana (probationary nuns) who had not completed two years of training. These Siksamana were ignorant and unable to learn the precepts. The elder Bhikkhunis saw this and criticized them in various ways, and now, for the sake of the Bhikkhunis, a precept is established, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni gives full ordination (Upasampada) to a Siksamana (probationary nun) who has not completed two years of training, she commits a Payantika.'

The rest is as described in the section on 'Keeping Companions'.

At that time, some Bhikkhunis, even though they had completed two years

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學戒尼，而聾盲瘖啞種種諸病，與受具足戒。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說，滿十二歲已嫁女中說。「從今是戒應如是說：

「若比丘尼，滿二歲學戒尼，僧不作羯磨，與受具足戒，波逸提。」

余如畜眷屬中說。

爾時諸比丘尼，與滿二歲學戒尼不學戒者，受具足戒，愚闇無知不能學戒。諸長老比丘尼種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與滿二歲學戒尼不學戒者，受具足戒，波逸提。」

余如畜眷屬中說。

爾時諸比丘尼，與懷妊女受具足戒，入村乞食，諸白衣見，戲弄言：「此比丘尼擔重擔，應速與食！」或有言：「且觀其腹！」或有言：「此等不修梵行！」或有言：「此修梵行，是未出家時事。」便訶責諸比丘尼言：「何不待產竟，然後出家？以此毀辱梵行！諸比丘尼不知可度、不可度，無沙門行！破沙門法！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與懷妊女受具足戒，波逸提。」

發心，乃至白四羯磨竟，皆如上說。

若欲與受具足戒，應先看乳，若無兒相，不犯。若受戒竟，方知懷妊，亦不犯。

【現代漢語翻譯】 現代漢語譯本：當時，有些比丘尼給正在學戒的尼姑，雖然她們是聾子、瞎子、啞巴，或者患有其他各種疾病的人，授予具足戒（Upasampadā，佛教中的正式出家儀式）。年長的比丘尼們見到這種情況，紛紛譴責她們，因此佛陀為比丘尼們制定了戒律，就像之前說的那樣，也適用於已滿十二歲出嫁的女子的情況。「從今以後，這條戒律應該這樣說： 『如果比丘尼，給滿了兩年學戒期的尼姑，僧團沒有舉行羯磨（Kamma，一種正式的僧團會議），就授予具足戒，犯波逸提（Pācittiya，一種較輕的罪名）。』 其餘的規定，就像在『畜眷屬』（關於蓄養眷屬）的戒律中說的那樣。 當時，有些比丘尼給滿了兩年學戒期但沒有學習戒律的尼姑，授予具足戒，因為她們愚昧無知，無法學習戒律。年長的比丘尼們紛紛譴責她們，因此佛陀為比丘尼們制定了戒律，就像之前說的那樣。「從今以後，這條戒律應該這樣說： 『如果比丘尼，給滿了兩年學戒期但沒有學習戒律的尼姑，授予具足戒，犯波逸提。』 其餘的規定，就像在『畜眷屬』的戒律中說的那樣。 當時，有些比丘尼給懷孕的女子授予具足戒。她們進入村莊乞食時，一些在家的俗人看到后，戲弄她們說：『這些比丘尼負擔很重啊，應該快點給她們食物！』或者有人說：『看看她們的肚子！』或者有人說：『這些人沒有修行梵行（Brahmacarya，禁慾的生活）！』或者有人說：『她們修行梵行，那是還沒出家之前的事情。』於是他們譴責比丘尼們說：『為什麼不等到生產完之後，再讓她們出家呢？這樣會毀辱梵行！』比丘尼們不知道哪些人可以度化，哪些人不可以度化，她們沒有沙門（Śrāmaṇa，佛教出家修行者）的行為，破壞了沙門法！年長的比丘尼們聽到后，紛紛譴責她們，因此佛陀為比丘尼們制定了戒律，就像之前說的那樣。「從今以後，這條戒律應該這樣說： 『如果比丘尼，給懷孕的女子授予具足戒，犯波逸提。』 發心，乃至完成白四羯磨（白四羯磨，一種正式的僧團儀式）的全部過程，都如上所述。 如果要授予具足戒，應該先檢查乳房，如果沒有懷孕的跡象，就不算犯戒。如果受戒完畢后，才知道她懷孕了，也不算犯戒。

【English Translation】 English version: At one time, some Bhikkhunis (Buddhist nuns) were giving Upasampadā (full ordination) to Sikkhamānās (female trainees observing certain precepts) who were deaf, blind, mute, or suffering from various other illnesses. The elder Bhikkhunis, upon seeing this, criticized them in various ways. Therefore, the Buddha established a rule for the Bhikkhunis, as mentioned before, which also applies to women who have been married after the age of twelve. 'From now on, this rule should be stated as follows: 'If a Bhikkhuni gives Upasampadā to a Sikkhamānā who has completed two years of training, without the Sangha (Buddhist monastic community) performing a Kamma (formal act of the Sangha), it is a Pācittiya (an offense entailing confession).' The remaining provisions are as stated in the rule concerning 'keeping dependents'. At one time, some Bhikkhunis were giving Upasampadā to Sikkhamānās who had completed two years of training but had not studied the precepts, because they were ignorant and unable to learn the precepts. The elder Bhikkhunis criticized them in various ways. Therefore, the Buddha established a rule for the Bhikkhunis, as mentioned before. 'From now on, this rule should be stated as follows: 'If a Bhikkhuni gives Upasampadā to a Sikkhamānā who has completed two years of training but has not studied the precepts, it is a Pācittiya.' The remaining provisions are as stated in the rule concerning 'keeping dependents'. At one time, some Bhikkhunis were giving Upasampadā to pregnant women. When they went into the village to beg for food, some laypeople, upon seeing them, mocked them, saying, 'These Bhikkhunis are carrying a heavy burden; they should be given food quickly!' Or some said, 'Look at their bellies!' Or some said, 'These people are not practicing Brahmacarya (celibacy)!' Or some said, 'They practiced Brahmacarya, but that was before they left home.' Then they criticized the Bhikkhunis, saying, 'Why didn't you wait until after they gave birth before letting them ordain? This disgraces Brahmacarya!' The Bhikkhunis did not know who could be ordained and who could not be ordained; they did not act like Śrāmaṇas (Buddhist renunciates), and they were destroying the Śrāmaṇa Dharma (the way of the renunciate)!' The elder Bhikkhunis, upon hearing this, criticized them in various ways. Therefore, the Buddha established a rule for the Bhikkhunis, as mentioned before. 'From now on, this rule should be stated as follows: 'If a Bhikkhuni gives Upasampadā to a pregnant woman, it is a Pācittiya.' The initial intention, up to the completion of the entire process of the white four-Kamma (a formal act of the Sangha), is as described above. If one intends to give Upasampadā, one should first examine the breasts; if there are no signs of pregnancy, there is no offense. If one only learns of the pregnancy after the ordination is complete, there is also no offense.

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爾時諸比丘尼，與新產婦受具足戒，一手捉缽，一手抱兒，行乞食。諸白衣見，戲弄言：「速與二人食！」諸白衣譏嫌訶責。長老諸比丘尼種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與新產婦受具足戒，波逸提。」

余如上畜眷屬中說。

爾時諸比丘尼，年年與弟子受具足戒，弟子眾多不能一一教誡，愚闇無知不能學戒。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，年年與弟子受具足戒，波逸提。」

比丘尼隔一年，得與一弟子受具足戒。余如畜眷屬中說。

爾時諸比丘尼，于比丘尼僧中授弟子具足戒，經宿然後就比丘僧受戒。受戒人於一宿中得遮受戒病，比丘僧不復與受。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，異宿與弟子受具足戒，波逸提。」

從發心，乃至明相未出，突吉羅。明相出，和尚，波逸提；余師僧，突吉羅。

若僧不和集，及八難起，不犯。

爾時諸比丘尼新受戒，不依承和尚，無人教誡故，愚無所知不能學戒。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘尼（bhikkhuni，佛教女出家人）給新生產的婦女授予具足戒（upasampada，佛教中的高級出家儀式），這些婦女一手拿著缽（patra，化緣用的容器），一手抱著孩子去乞食。一些在家居士（upasaka，佛教信徒）看見了，就戲弄她們說：『快給兩個人食物！』這些居士譏諷、嫌棄、呵斥她們。年長的比丘尼們也對她們進行了各種呵斥，因此佛陀為比丘尼們制定了戒律，就像上面說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼給新生產的婦女授予具足戒，犯波逸提（payantika，一種較輕的罪名）。』 其餘的就像上面關於蓄養眷屬的戒律中所說的那樣。 當時，一些比丘尼每年都給弟子授予具足戒，弟子眾多，無法一一教誡，這些弟子愚昧無知，不能學習戒律。年長的比丘尼們看見了，對她們進行了各種呵斥，因此佛陀為比丘尼們制定了戒律，就像上面說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼每年都給弟子授予具足戒，犯波逸提。』 比丘尼可以隔一年給一個弟子授予具足戒。其餘的就像蓄養眷屬的戒律中所說的那樣。 當時，一些比丘尼在比丘尼僧團（bhikkhuni sangha，比丘尼組成的僧團）中給弟子授予具足戒，過了一夜之後才去比丘僧團（bhikkhu sangha，比丘組成的僧團）接受戒律。受戒人在這一夜中可能會得遮受戒病（antarayiko dhammo，阻礙受戒的疾病），比丘僧團就不再給她們授戒。年長的比丘尼們聽說了，對她們進行了各種呵斥，因此佛陀為比丘尼們制定了戒律，就像上面說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼隔夜給弟子授予具足戒，犯波逸提。』 從發心（ajjhasaya，意願），直到天亮之前，犯突吉羅（dukkhata，一種更輕的罪過）。天亮之後，和尚（upajjhaya，戒師）犯波逸提；其他師僧，犯突吉羅。 如果僧團不和合，或者發生了八難（atthakkhanani，沒有機會修行佛法的八種障礙），則不犯戒。 當時，一些新受戒的比丘尼，不依止和尚，沒有人教誡，愚昧無知，不能學習戒律。年長的比丘尼們看見了，對她們進行了各種呵斥，因此佛陀為比丘尼們制定了戒律

【English Translation】 English version At that time, some bhikkhunis (bhikkhuni, Buddhist nuns) were giving the full ordination (upasampada, higher ordination in Buddhism) to new mothers who were holding a bowl (patra, alms bowl) in one hand and a child in the other, going for alms. Some lay followers (upasaka, Buddhist devotees) saw this and mocked them, saying, 'Quick, give food to two people!' These lay followers criticized, disliked, and scolded them. The elder bhikkhunis also scolded them in various ways, and therefore the Buddha established a precept for the bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a bhikkhuni gives the full ordination to a new mother, it is an offense entailing expiation (payantika, a minor offense).' The rest is as mentioned above in the precept regarding keeping dependents. At that time, some bhikkhunis were giving the full ordination to disciples every year. There were so many disciples that they could not teach them one by one. These disciples were ignorant and unable to learn the precepts. The elder bhikkhunis saw this and scolded them in various ways, and therefore the Buddha established a precept for the bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a bhikkhuni gives the full ordination to disciples every year, it is an offense entailing expiation.' A bhikkhuni may give the full ordination to one disciple every other year. The rest is as mentioned above in the precept regarding keeping dependents. At that time, some bhikkhunis were giving the full ordination to disciples in the bhikkhuni sangha (bhikkhuni sangha, the community of bhikkhunis), and only after spending the night would they go to the bhikkhu sangha (bhikkhu sangha, the community of bhikkhus) to receive the ordination. During this one night, the person receiving ordination might develop a disease that prevents ordination (antarayiko dhammo, a condition that obstructs ordination), and the bhikkhu sangha would no longer give them ordination. The elder bhikkhunis heard about this and scolded them in various ways, and therefore the Buddha established a precept for the bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a bhikkhuni gives the full ordination to a disciple with a night in between, it is an offense entailing expiation.' From the arising of intention (ajjhasaya, intention), until the light of dawn has not yet appeared, it is an offense of wrong-doing (dukkhata, a minor offense). After the light of dawn appears, the preceptor (upajjhaya, the ordination teacher) commits an offense entailing expiation; the other teachers, commit an offense of wrong-doing. If the sangha is not in harmony, or if the eight difficulties (atthakkhanani, eight unfavorable conditions for practicing the Dharma) arise, there is no offense. At that time, some newly ordained bhikkhunis did not rely on a preceptor, and because there was no one to teach them, they were ignorant and unable to learn the precepts. The elder bhikkhunis saw this and scolded them in various ways, and therefore the Buddha established a precept for the bhikkhunis

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亦如上說。「從今是戒應如是說：

「若比丘尼，新受具足戒，不六年依承和尚，若使人依承者，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若和尚不須依承者，不犯。(一百二十)

爾時諸比丘尼與弟子受具足戒已，不攝取、不教誡、不教誦習，愚闇無知不能學戒。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，畜弟子六年中不自攝取，不教人攝取，波逸提。」

若弟子不受教，不犯。

爾時諸比丘尼與弟子受具足戒，不將離其本處，先知識男子見生染著心，便調弄，共作粗惡淫慾語。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，畜弟子不自將，不使人將離本處五、六由旬，波逸提。」

本處者：若生處、若嫁處。

若弟子不從者，不犯。

爾時諸比丘尼同學病，不看視故，或不時差，或至命過。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，同學病，不自看、不教人看，波逸提。」

同學者：同和尚、阿阇梨，及常共伴。

式叉摩那、沙彌尼，突吉

【現代漢語翻譯】 現代漢語譯本 亦如上說。『從今是戒應如是說： 『若比丘尼（bhikkhuni，女性出家人），新受具足戒（upasampada，佛教中的正式出家儀式），不六年依承和尚（upajjhaya，戒師），若使人依承者，波逸提（payantika，一種較輕的罪名）。』 式叉摩那（sikkhamana，預備沙彌尼），沙彌尼（sramaneri，見習女出家人），突吉羅（dukkhata，一種輕微的罪過）。 若和尚不須依承者，不犯。（一百二十） 爾時諸比丘尼與弟子受具足戒已，不攝取、不教誡、不教誦習，愚闇無知不能學戒。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。『從今是戒應如是說： 『若比丘尼，畜弟子六年中不自攝取，不教人攝取，波逸提。』 若弟子不受教，不犯。 爾時諸比丘尼與弟子受具足戒，不將離其本處，先知識男子見生染著心，便調弄，共作粗惡淫慾語。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。『從今是戒應如是說： 『若比丘尼，畜弟子不自將，不使人將離本處五、六由旬（yojana，古印度長度單位），波逸提。』 本處者：若生處、若嫁處。 若弟子不從者，不犯。 爾時諸比丘尼同學病，不看視故，或不時差，或至命過。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。『從今是戒應如是說： 『若比丘尼，同學病，不自看、不教人看，波逸提。』 同學者：同和尚、阿阇梨（acariya，導師），及常共伴。 式叉摩那、沙彌尼，突吉羅。

【English Translation】 English version It is as said above. 『From now on, this precept should be recited as follows: 『If a bhikkhuni (female monastic), newly ordained with full ordination (upasampada, the formal Buddhist ordination ceremony), does not rely on and attend to her preceptor (upajjhaya, the ordaining teacher) for six years, or if she causes another to attend to her, it is a payantika (a minor offense).』 For a sikkhamana (probationary nun), or a sramaneri (novice nun), it is a dukkata (a minor offense). If the preceptor does not require attendance, there is no offense. (One hundred and twenty) At that time, the bhikkhunis, after giving full ordination to their disciples, did not take care of them, did not instruct them, and did not teach them the recitations, so they were ignorant and unable to learn the precepts. The elder bhikkhunis saw this and criticized them in various ways. Therefore, the precepts are now established for the bhikkhunis, as said above. 『From now on, this precept should be recited as follows: 『If a bhikkhuni keeps a disciple for six years without taking care of her herself or causing another to take care of her, it is a payantika.』 If the disciple does not accept instruction, there is no offense. At that time, the bhikkhunis, after giving full ordination to their disciples, did not take them away from their original place. Men who knew them from before saw them and developed attachment, and then teased them and spoke crude and lewd words. The elder bhikkhunis saw this and criticized them in various ways. Therefore, the precepts are now established for the bhikkhunis, as said above. 『From now on, this precept should be recited as follows: 『If a bhikkhuni keeps a disciple without taking her away herself, or causing another to take her away from her original place by five or six yojanas (yojana, an ancient Indian unit of distance), it is a payantika.』 The original place is: either the place of birth or the place of marriage. If the disciple does not follow, there is no offense. At that time, the bhikkhunis' fellow students were sick, and because they were not cared for, they either did not recover in time or even died. The elder bhikkhunis saw this and criticized them in various ways. Therefore, the precepts are now established for the bhikkhunis, as said above. 『From now on, this precept should be recited as follows: 『If a bhikkhuni's fellow student is sick, and she does not care for her herself or cause another to care for her, it is a payantika.』 A fellow student is one who shares the same preceptor (upajjhaya, ordaining teacher), teacher (acariya, instructor), or is a constant companion. For a sikkhamana, or a sramaneri, it is a dukkata.

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羅。

若住止不同，不犯。

爾時諸比丘尼度屬人婦女，諸白衣譏訶言：「此諸比丘尼無可度、不可度者！」諸居士有言：「應奪取衣缽，將付官者。」有言：「波斯匿王有令：若輕𣣋比丘尼者，當與重罪。應速放去，莫令人聞！」皆言：「此等無沙門行，破沙門法！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，度屬人婦女，波逸提。」

屬人者：若屬官、若餘人。

發心，乃至白四羯磨竟，亦如上說。

若主聽，不犯。

爾時諸比丘尼度長病女人，不堪學戒，愚闇無知。諸長老比丘尼見，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，度長病女人，波逸提。」

長病者：長患寒熱，發作有常。

發心，乃至白四羯磨竟，亦如上說。

若受戒后，得此病，不犯。

爾時諸比丘尼度屬夫婦人，白衣譏訶，或欲奪衣、或欲放遣，乃至今為諸比丘尼結戒，皆如屬人婦女中說。「從今是戒應如是說：

「若比丘尼，度屬夫婦人，波逸提。」

發心，乃至白四羯磨竟亦如上說。

爾時諸比丘尼度負債女人，乃至今為諸比丘尼結戒，

【現代漢語翻譯】 現代漢語譯本 羅（Ruo）。

如果居住地點不同，則不犯戒。

當時，一些比丘尼（Bhikkhuni，女性出家人）度化了有歸屬的婦女，一些在家居士譏諷說：『這些比丘尼度化了不該度化的人！』一些居士說：『應該奪走她們的衣缽，交給官府。』另一些人說：『波斯匿王（King Pasenadi）有命令：如果輕視比丘尼，將處以重罪。應該趕快放她們走，不要讓人聽見！』大家都說：『這些人沒有沙門（Śrāmaṇa，出家修行者）的德行，破壞了沙門的正法！』一些長老比丘尼聽了，種種呵責，乃至佛陀如今為比丘尼制定戒律，也如上面所說。『從今以後，這條戒律應該這樣說：』

『如果比丘尼，度化有歸屬的婦女，犯波逸提（Pācittiya，一種輕罪）。』

有歸屬的人：指屬於官府的，或者屬於其他人的。

發心，乃至完成白四羯磨（ñatti-catutthakamma，一種僧團儀式），也如上面所說。

如果主人允許，則不犯戒。

當時，一些比丘尼度化了長期患病的女人，她們無法學習戒律，愚昧無知。一些長老比丘尼見了，種種呵責，乃至佛陀如今為比丘尼制定戒律，也如上面所說。『從今以後，這條戒律應該這樣說：』

『如果比丘尼，度化長期患病的女人，犯波逸提。』

長期患病的人：指長期患有寒病或熱病，發作有規律。

發心，乃至完成白四羯磨，也如上面所說。

如果在受戒之後，才得了這種病，則不犯戒。

當時，一些比丘尼度化了有丈夫的女人，在家居士譏諷，或者想要奪走她們的衣服，或者想要把她們趕走，乃至佛陀如今為比丘尼制定戒律，都如前面關於有歸屬的婦女中所說。『從今以後，這條戒律應該這樣說：』

『如果比丘尼，度化有丈夫的女人，犯波逸提。』

發心，乃至完成白四羯磨，也如上面所說。

當時，一些比丘尼度化了負債的女人，乃至佛陀如今為比丘尼制定戒律，

【English Translation】 English version Ro.

If the dwelling places are different, there is no offense.

At that time, some Bhikkhunis (female monastics) were ordaining women who belonged to others. Some laypeople criticized, saying, 'These Bhikkhunis are ordaining those who should not be ordained!' Some laypeople said, 'Their robes and bowls should be taken away and handed over to the authorities.' Others said, 'King Pasenadi (King Pasenadi) has decreed: if anyone disrespects a Bhikkhuni, they will be severely punished. They should be released quickly, lest anyone hear of it!' Everyone said, 'These people have no qualities of a Śrāmaṇa (ascetic), they are destroying the Dharma of the Śrāmaṇas!' Some elder Bhikkhunis heard this and rebuked them in various ways. Now, the Buddha establishes a rule for the Bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:'

'If a Bhikkhuni ordains a woman who belongs to another, it is a Pācittiya (an offense entailing confession).'

A person who belongs to another: refers to someone who belongs to the government or to another person.

The intention, up to the completion of the ñatti-catutthakamma (formal act of the Sangha), is as described above.

If the owner consents, there is no offense.

At that time, some Bhikkhunis were ordaining women with chronic illnesses, who were incapable of learning the precepts, and were ignorant and unknowing. Some elder Bhikkhunis saw this and rebuked them in various ways. Now, the Buddha establishes a rule for the Bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:'

'If a Bhikkhuni ordains a woman with a chronic illness, it is a Pācittiya.'

A person with a chronic illness: refers to someone who suffers from chronic cold or heat, with regular occurrences.

The intention, up to the completion of the ñatti-catutthakamma, is as described above.

If she develops this illness after ordination, there is no offense.

At that time, some Bhikkhunis were ordaining women who belonged to their husbands. Laypeople criticized, or wanted to take away their robes, or wanted to send them away. Now, the Buddha establishes a rule for the Bhikkhunis, as described above regarding women who belong to others. 'From now on, this rule should be recited as follows:'

'If a Bhikkhuni ordains a woman who belongs to her husband, it is a Pācittiya.'

The intention, up to the completion of the ñatti-catutthakamma, is as described above.

At that time, some Bhikkhunis were ordaining women in debt, and now the Buddha establishes a rule for the Bhikkhunis,

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皆如上度屬人婦女中說。「從今是戒應如是說：

「若比丘尼，度負債女人，波逸提。」

發心，乃至白四羯磨竟，亦如上說。

若言：「出家竟，然後還債。」度此人，不犯。

爾時諸比丘尼于闇處，與男子共立、共語，生染著心，不樂修梵行，致有反俗、作外道者。諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與男子闇處共立、共語，波逸提。」

若闇處語，語語波逸提。

式叉摩那、沙彌尼，突吉羅。

若疑怖處，若燈卒滅，不犯。

爾時諸比丘尼隨所知識家，輒坐其床。諸白衣譏呵言：「不喜見此不吉利物！不知可坐、不可坐，無有風法！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不語主人輒坐其床，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若主人教坐，不犯。

爾時諸比丘尼，自手與白衣及外道男子食。彼作是念：「此比丘尼必以染著心與我食！」便調弄，說粗惡淫慾語。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自手與白衣及

【現代漢語翻譯】 現代漢語譯本 如同前面關於度有家室的婦女出家的規定一樣。「從今以後，戒律應當這樣宣說： 『如果比丘尼，度負債的女人出家，犯波逸提（Pācittiya，一種輕罪）。』 發心，乃至完成白四羯磨（catutthakamma，四次宣告的儀式）的全部過程，也如前面所說。 如果（比丘尼）說：『出家之後，然後償還債務。』度這樣的人出家，不犯戒。 當時，一些比丘尼在黑暗的地方，與男子一同站立、交談，生起染著之心，不樂於修習梵行，以至於有人還俗、成為外道。年長的比丘尼們聽說了，種種呵責，乃至佛陀現在為比丘尼們制定戒律，也如前面所說。「從今以後，戒律應當這樣宣說： 『如果比丘尼，與男子在黑暗的地方一同站立、交談，犯波逸提。』 如果在黑暗的地方說話，每說一句，犯一次波逸提。 式叉摩那（Siksamana，準學女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata，一種輕罪）。 如果在可疑或恐怖的地方，如果燈突然熄滅，不犯戒。 當時，一些比丘尼隨意坐在她們所認識的人家的床上。一些在家居士譏諷呵斥說：『不喜歡看到這些不吉利的東西！不知道可以坐還是不可以坐，沒有禮儀！』年長的比丘尼們聽說了，種種呵責，乃至佛陀現在為比丘尼們制定戒律，也如前面所說。「從今以後，戒律應當這樣宣說： 『如果比丘尼，不告知主人就擅自坐在他的床上，犯波逸提。』 式叉摩那、沙彌尼，犯突吉羅。 如果主人邀請坐下，不犯戒。 當時，一些比丘尼，親手將食物給予在家居士以及外道男子。那些人就想：『這些比丘尼一定是以染著之心給我食物！』便調戲，說粗俗惡劣的淫慾之語。年長的比丘尼們聽說了，種種呵責，乃至佛陀現在為比丘尼們制定戒律，也如前面所說。「從今以後，戒律應當這樣宣說： 『如果比丘尼，親手將食物給予在家居士以及外道男子，犯波逸提。』

【English Translation】 English version Just as described above regarding women belonging to families being ordained. 'From now on, the precept should be stated thus: 'If a bhikkhuni (Bhikshuni, a fully ordained female monastic), ordains a woman in debt, it is a pācittiya (Pacittiya, an offense entailing confession).' The intention, up to the completion of the fourth announcement (catutthakamma), is also as described above. If she says, 'After ordination, then repay the debt,' ordaining such a person is not an offense. At that time, some bhikkhunis, in dark places, stood and spoke with men, giving rise to lustful thoughts, not delighting in practicing the holy life, to the point that some disrobed and became adherents of other religions. The elder bhikkhunis heard of this, and variously rebuked them, and now the Buddha establishes a precept for the bhikkhunis, as described above. 'From now on, the precept should be stated thus: 'If a bhikkhuni stands and speaks with a man in a dark place, it is a pācittiya.' If speaking in a dark place, for each utterance, it is a pācittiya. A siksamana (Siksamana, a female novice undergoing training), a sramaneri (Sramaneri, a female novice), it is a dukkata (Dukkata, an offense of wrong-doing). If in a place of suspicion or fear, if the lamp suddenly goes out, there is no offense. At that time, some bhikkhunis would sit on the beds of families they knew. Some laypeople criticized and scolded, saying, 'We don't like to see these unlucky things! They don't know whether it's appropriate to sit or not, they have no manners!' The elder bhikkhunis heard of this, and variously rebuked them, and now the Buddha establishes a precept for the bhikkhunis, as described above. 'From now on, the precept should be stated thus: 'If a bhikkhuni sits on someone's bed without asking the owner, it is a pācittiya.' A siksamana, a sramaneri, it is a dukkata. If the owner invites her to sit, there is no offense. At that time, some bhikkhunis personally gave food to laymen and men of other religions. They thought, 'These bhikkhunis must be giving us food with lustful intentions!' So they flirted and spoke vulgar and lewd words. The elder bhikkhunis heard of this, and variously rebuked them, and now the Buddha establishes a precept for the bhikkhunis, as described above. 'From now on, the precept should be stated thus: 'If a bhikkhuni personally gives food to a layman or a man of another religion, it is a pācittiya.'

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外道男子食，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若不自手與，及自手與親里，皆不犯。(一百三十)

爾時諸比丘尼，向諸白衣說諸比丘過失，言：「彼比丘破戒、破威儀、破見！」諸比丘聞便瞋，不復教誡。諸長老比丘尼聞，種種訶責，以事白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責言：「我先不為汝說八敬法耶？」種種訶責已，告諸比丘：「今為諸比丘尼結戒，從今是戒應如是說：

「若比丘尼，向白衣說比丘過，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若白衣先聞而問，應反問言：「汝云何聞？」若言：「我如是如是聞！」諸比丘尼聞亦如是，然後以實答，不犯。

爾時旃茶修摩那比丘尼，與人斗諍已，自椎、自打，大喚啼哭。諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與人斗已，自打啼哭，波逸提。」

若自椎、自打，下下皆波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼共遙指點旃茶修摩那，說其斗事，便謂罵己，復大喚言：「諸比丘尼罵我！」諸比丘尼即往問言：「我等作何等罵？汝便不知何道

【現代漢語翻譯】 現代漢語譯本： 『外道男子吃（食物），犯波逸提（一種輕罪）。』 式叉摩那（正學女）、沙彌尼（小沙彌尼），犯突吉羅（一種更輕的罪）。 若非親自給予，以及親自給予親屬，皆不犯。（一百三十） 當時，一些比丘尼向在家居士說比丘的過失，說：『那些比丘破戒、破威儀、破見！』比丘們聽了便生氣，不再教誡她們。一些年長的比丘尼聽了，種種呵責她們，並將此事稟告佛陀。佛陀因此事召集二部僧眾，問比丘尼們：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責她們說：『我先前沒有為你們說八敬法（八條對比丘尼的特殊戒律）嗎？』種種呵責后，告訴比丘們：『現在為比丘尼們制定戒律，從今以後這條戒律應如此宣說：』 『若比丘尼，向在家居士說比丘的過失，犯波逸提（一種輕罪）。』 式叉摩那（正學女）、沙彌尼（小沙彌尼），犯突吉羅（一種更輕的罪）。 若在家居士先已聽聞而詢問，應反問說：『你從哪裡聽說的？』若說：『我如此如此聽說的！』比丘尼們聽了也這樣問，然後以實情回答，不犯。 當時，旃茶修摩那（Candāsumanā）比丘尼與人爭鬥后，自己捶打自己，大聲呼叫啼哭。一些年長的比丘尼聽了，種種呵責她，乃至現在為比丘尼們制定戒律，也如上面所說。『從今以後這條戒律應如此宣說：』 『若比丘尼，與人爭鬥后，自己捶打啼哭，犯波逸提（一種輕罪）。』 若自己捶打自己，一下一下都犯波逸提（一種輕罪）。 式叉摩那（正學女）、沙彌尼（小沙彌尼），犯突吉羅（一種更輕的罪）。 當時，一些比丘尼共同遙指旃茶修摩那（Candāsumanā），說她爭鬥的事情，她便以為是在罵自己，又大聲呼叫說：『比丘尼們罵我！』比丘尼們就前去問她說：『我們做了什麼罵你的事？你便不知道什麼道理？』

【English Translation】 English version: 『If a male follower of another religion eats (food), it is a Pācittiya (a minor offense).』 A Sikkhamānā (a female trainee) or a Sāmaṇerī (a novice nun) commits a Dukkaṭa (a lighter offense). If it is not given by one's own hand, or if it is given by one's own hand to relatives, there is no offense. (One hundred and thirty) At one time, some bhikkhunīs (nuns) were telling laypeople about the faults of the bhikkhus (monks), saying, 『Those bhikkhus break the precepts, break the proper conduct, and break the (right) view!』 The bhikkhus heard this and became angry, and no longer gave them instruction. Some elder bhikkhunīs heard this, and variously rebuked them, and reported the matter to the Buddha. The Buddha gathered the Sangha (community) of both bhikkhus and bhikkhunīs because of this matter, and asked the bhikkhunīs, 『Is it true that you did this?』 They replied, 『It is true, O Blessed One!』 The Buddha variously rebuked them, saying, 『Did I not previously tell you about the Eight Garudhammas (eight special rules for bhikkhunīs)?』 After variously rebuking them, he told the bhikkhus, 『Now I will establish a precept for the bhikkhunīs, from now on this precept should be recited as follows:』 『If a bhikkhunī speaks to a layperson about the faults of a bhikkhu, it is a Pācittiya (a minor offense).』 A Sikkhamānā (a female trainee) or a Sāmaṇerī (a novice nun) commits a Dukkaṭa (a lighter offense). If a layperson has already heard and asks, one should ask in return, 『Where did you hear it from?』 If they say, 『I heard it like this, like this!』 The bhikkhunīs should also ask in this way, and then answer with the truth, there is no offense. At one time, the bhikkhunī Candāsumanā (Candāsumanā) fought with someone, and then beat herself and cried out loudly. Some elder bhikkhunīs heard this, and variously rebuked her, and now a precept is established for the bhikkhunīs, as mentioned above. 『From now on this precept should be recited as follows:』 『If a bhikkhunī fights with someone, and then beats herself and cries, it is a Pācittiya (a minor offense).』 If one beats oneself, each instance is a Pācittiya (a minor offense). A Sikkhamānā (a female trainee) or a Sāmaṇerī (a novice nun) commits a Dukkaṭa (a lighter offense). At one time, some bhikkhunīs were pointing at Candāsumanā (Candāsumanā) from afar, talking about her fighting, and she thought they were scolding her, and cried out loudly, saying, 『The bhikkhunīs are scolding me!』 The bhikkhunīs then went and asked her, saying, 『What did we do to scold you? You don't even know what's going on!』

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？」諸長老比丘尼聞，種種訶責言：「云何比丘尼不諦了人語，而妄云罵己？」乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不諦了人語，妄瞋他，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼共諍，各作咒誓言：「我若如是，當墮地獄。如調達、瞿伽梨受罪，我亦當爾！我若不如是，汝當受如是罪！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自咒誓，實以咒彼，波逸提。」

作此咒誓，語語波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼擲屎溺於籬墻外，污泥人及非人。

時有婆羅門大臣被冕，齋潔清凈，晨朝洗浴，著香薰衣，欲至天祠求復其官，裹頭行路，恐見剃髮割截衣人；至比丘尼墻外，遇值擲屎灌其頭上，舉體流漫，便大恚言：「我畏見此不吉人，而今乃為擲屎所灌，必是我命不吉祥事；然我要當至波斯匿王所，言殺禿婢！」於是便還，逢一相師婆羅門。婆羅門問言：「何故如此？」俱以事答。相師言：「乃是大吉！汝今當得金錢一千，複本官位！」猶瞋不已，持此屎污之形，逕詣王所。王問：「何故如此？」即具以事答。王拍手大笑，即

【現代漢語翻譯】 現代漢語譯本： 「這些年長的比丘尼聽了，紛紛責備說：『為何這些比丘尼不仔細辨別別人說的話，就胡亂說別人在罵自己？』因此，直到現在，才為比丘尼制定戒律，也如上面所說的那樣。「從今以後，這條戒律應該這樣說： 『如果比丘尼，不仔細辨別別人說的話，無緣無故地嗔怒他人，犯波逸提罪。』 式叉摩那（正學女）、沙彌尼（沙彌尼），犯突吉羅罪。 當時，一些比丘尼互相爭吵，各自發咒詛的誓言說：『我如果像這樣做了，就應當墮入地獄。像提婆達多（Devadatta）、瞿伽梨（Kokālika）那樣受罪，我也應當如此！我如果不是這樣做的，你就應當受到這樣的罪！』這些年長的比丘尼聽了，紛紛責備她們，因此，直到現在，才為比丘尼制定戒律，也如上面所說的那樣。「從今以後，這條戒律應該這樣說： 『如果比丘尼，自己發咒詛的誓言，實際上也用咒語詛咒別人，犯波逸提罪。』 每說一句咒詛的誓言，就犯一次波逸提罪。 式叉摩那（正學女）、沙彌尼（沙彌尼），犯突吉羅罪。 當時，一些比丘尼把屎尿扔到籬笆墻外，弄髒了人和非人。 當時，有一位婆羅門大臣戴著官帽，齋戒清凈，早晨洗浴后，穿著香薰過的衣服，想要到天祠去祈求恢復他的官職，包著頭走在路上，害怕見到剃髮、穿著割截衣服的人；走到比丘尼墻外時，正好遇到比丘尼扔屎，灌到他的頭上，全身都是，便非常生氣地說：『我害怕見到這些不吉利的人，現在竟然被扔屎灌到頭上，這一定是我命里不吉祥的事情；然而我一定要到波斯匿王（King Pasenadi）那裡，說要殺死這些禿頭的婢女！』於是便回去，遇到一位相師婆羅門。婆羅門問他說：『為什麼這樣？』他把事情都說了。相師說：『這是大吉利！你現在應當得到一千金錢，恢復原來的官位！』但他仍然生氣不已，保持著這身屎污的樣子，直接去見國王。國王問：『為什麼這樣？』他便把事情都說了。國王拍手大笑，就……

【English Translation】 English version: The elder Bhikkhunis (female monastic) heard this and variously rebuked them, saying: 'How can Bhikkhunis not carefully discern people's words and falsely claim that they are being cursed?' Therefore, up to now, precepts have been established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni, without carefully discerning people's words, groundlessly becomes angry with others, it is a Pācittiya (an offense requiring confession).' Siksamana (a female novice undergoing training), Sramaneri (a female novice), it is a Dukkaṭa (a minor offense). At that time, some Bhikkhunis were quarreling with each other, each making a cursed oath, saying: 'If I do as such, I should fall into hell. Like Devadatta (Devadatta) and Kokālika (Kokālika) suffering the consequences, so should I! If I do not do as such, you should suffer such consequences!' The elder Bhikkhunis heard this and variously rebuked them. Therefore, up to now, precepts have been established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikkhuni, makes a cursed oath herself, and actually curses others with a curse, it is a Pācittiya (an offense requiring confession).' For each utterance of a cursed oath, it is a Pācittiya (an offense requiring confession). Siksamana (a female novice undergoing training), Sramaneri (a female novice), it is a Dukkaṭa (a minor offense). At that time, some Bhikkhunis threw excrement and urine outside the fence, soiling humans and non-humans. At that time, there was a Brahmin minister wearing a coronet, observing purity through fasting, having bathed in the morning, wearing clothes scented with incense, wanting to go to the temple of the gods to seek the restoration of his official position, wrapping his head while walking on the road, fearing to see people with shaved heads and wearing cut-off clothes; when he reached outside the Bhikkhunis' wall, he happened to encounter the Bhikkhunis throwing excrement, which poured onto his head, covering his entire body. He became very angry and said: 'I feared seeing these inauspicious people, and now I am being poured with excrement, this must be an inauspicious event in my life; however, I must go to King Pasenadi (King Pasenadi) and say to kill these bald-headed maids!' Thereupon, he returned and met a Brahmin fortune-teller. The Brahmin asked him: 'Why is it like this?' He explained everything. The fortune-teller said: 'This is very auspicious! You should now receive a thousand gold coins and have your original official position restored!' But he was still angry and, keeping his excrement-soiled appearance, went directly to the king. The king asked: 'Why is it like this?' He then explained everything. The king clapped his hands and laughed loudly, and then...

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敕賜金錢一千，復先官位。王諸傍臣便譏訶言：「擲屎污人，豈是求道濟物之意！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，擲屎溺於籬墻外，若使人擲，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼擲糞掃及殘食于籬墻外，污泥人及非人。諸白衣見，譏訶言：「云何比丘尼隔墻擲糞掃，污泥於人？此等無有法則！」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，擲糞掃及殘食于籬墻外，若使人擲，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時王園精舍前，地極平正，生軟好草，眾人常于中嬉戲，亂諸比丘尼坐禪行道。諸比丘尼厭患，便共于中大小便，污使不凈，以卻眾人。眾人後來如常嬉戲，污其手腳、衣服、器物，便大恚言：「誰於此處，漫縱屎溺？」有人言：「是比丘尼！」皆譏訶言：「此等出家求道清凈，如何穢污如此好處，斷人樂事？」諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，于生草上大小便，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若急病，

【現代漢語翻譯】 現代漢語譯本：國王下令賞賜他一千金錢，恢復他之前的官位。但王的近臣們卻譏諷他說：『用糞便弄髒別人，這難道是求道濟世的意圖嗎！』一些年長的比丘尼聽說了這件事，紛紛譴責他，因此制定了針對比丘尼的戒律，內容如下：『從今以後，這條戒律應這樣宣說： 『若有比丘尼，將糞便或尿液扔到籬笆墻外，或者指使別人扔，犯波逸提罪。』（波逸提：一種輕罪） 式叉摩那（正學女）、沙彌尼（小沙彌尼），犯突吉羅罪。（突吉羅：一種更輕的罪） 當時，一些比丘尼將垃圾、掃過的廢物和殘羹剩飯扔到籬笆墻外，弄髒了人和非人（指鬼神等）。一些在家居士看見了，譏諷說：『這些比丘尼怎麼能隔著墻扔垃圾，弄髒別人呢？她們真是沒有規矩！』一些年長的比丘尼聽說了這件事，紛紛譴責她們，因此制定了針對比丘尼的戒律，內容如下：『從今以後，這條戒律應這樣宣說： 『若有比丘尼，將垃圾、掃過的廢物和殘羹剩飯扔到籬笆墻外，或者指使別人扔，犯波逸提罪。』 式叉摩那、沙彌尼，犯突吉羅罪。 當時，在王園精舍（國王的花園裡的精舍）前，地面非常平坦，長著柔軟的好草，人們經常在那裡嬉戲，擾亂了比丘尼們坐禪和修行。比丘尼們對此感到厭煩，便一起在那裡大小便，弄髒地面，以此來阻止人們。後來，人們像往常一樣去那裡嬉戲，弄髒了手腳、衣服和器物，便非常生氣地說：『是誰在這裡隨地大小便？』有人說：『是那些比丘尼！』大家都譏諷說：『這些人出家是爲了求道清凈，怎麼能這樣弄髒這麼好的地方，斷絕人們的樂趣呢？』一些年長的比丘尼聽說了這件事，紛紛譴責她們，因此制定了針對比丘尼的戒律，內容如下：『從今以後，這條戒律應這樣宣說： 『若有比丘尼，在生長的草地上大小便，犯波逸提罪。』 式叉摩那、沙彌尼，犯突吉羅罪。 若有急病，

【English Translation】 English version: The king ordered that he be given a thousand gold coins and restored to his former official position. However, the king's close attendants ridiculed him, saying, 'Throwing excrement to defile others, is this the intention of seeking enlightenment and helping the world!' Some senior Bhikkhunis (female monks) heard about this and condemned him in various ways, and thus a precept was established for the Bhikkhunis, which is as follows: 'From now on, this precept should be proclaimed as follows: 'If a Bhikkhuni throws excrement or urine outside the fence wall, or instructs others to throw it, she commits a Pācittiya offense.' (Pācittiya: a minor offense) Siksamana (novice nun undergoing training), Sramaneri (female novice), commit a Dukkata offense. (Dukkata: a lighter offense) At that time, some Bhikkhunis threw garbage, swept waste, and leftover food outside the fence wall, defiling humans and non-humans (referring to spirits, etc.). Some laypeople saw this and ridiculed them, saying, 'How can these Bhikkhunis throw garbage over the wall and defile others? They have no rules!' Some senior Bhikkhunis heard about this and condemned them in various ways, and thus a precept was established for the Bhikkhunis, which is as follows: 'From now on, this precept should be proclaimed as follows: 'If a Bhikkhuni throws garbage, swept waste, and leftover food outside the fence wall, or instructs others to throw it, she commits a Pācittiya offense.' Siksamana, Sramaneri, commit a Dukkata offense. At that time, in front of the King's Garden Monastery (monastery in the king's garden), the ground was very flat, with soft and good grass growing, and people often played there, disturbing the Bhikkhunis' meditation and practice. The Bhikkhunis were annoyed by this, so they all urinated and defecated there, making the ground dirty, in order to stop people. Later, people went there to play as usual, soiling their hands, feet, clothes, and utensils, and were very angry, saying, 'Who is defecating and urinating here?' Someone said, 'It's those Bhikkhunis!' Everyone ridiculed them, saying, 'These people have left home to seek enlightenment and purity, how can they defile such a good place and cut off people's enjoyment?' Some senior Bhikkhunis heard about this and condemned them in various ways, and thus a precept was established for the Bhikkhunis, which is as follows: 'From now on, this precept should be proclaimed as follows: 'If a Bhikkhuni urinates or defecates on growing grass, she commits a Pācittiya offense.' Siksamana, Sramaneri, commit a Dukkata offense. In case of sudden illness,

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不犯。

爾時諸比丘尼，復擲糞掃殘食于王園精舍前地，以卻眾人，諸白衣譏嫌。長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，擲糞掃、殘食生草上，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若擲坑中、非凈潔處，不犯。

爾時諸比丘尼于有食家宿，聞彼夫婦交會時聲，生愛慾心，不復樂道，遂有反俗、作外道者。諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，于有食家宿，波逸提。」

有食者：有男女情相食入。

式叉摩那、沙彌尼，突吉羅。

若病須宿，及諸難起，皆不犯。

爾時諸比丘問諸比丘尼：「某甲家在何處？」「此路向何處？」諸比丘尼輕慢不答，諸比丘瞋嫌，不復教誡，便愚闇無知不能學戒。諸長老比丘尼聞，種種訶責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，比丘問，不答，波逸提。」

時六群比丘作粗惡語問比丘尼，比丘尼雖答，而懷羞恥，以事白佛。佛以是事集二部僧，告諸比丘：「今聽諸比丘尼，若比丘如法問，應答。從今是戒應如是說：

「若比丘尼，

【現代漢語翻譯】 現代漢語譯本： 不犯（不構成犯罪）。

當時，一些比丘尼（Bhikkhuni，女性出家人）將糞便、掃地的垃圾和殘羹剩飯扔在王園精舍（Rājagaha，王舍城）前的地上，以此來驅趕人群，引起了在家居士的譏諷和不滿。年長的比丘尼聽到后，進行了各種呵斥，因此現在為比丘尼制定戒律，也如前面所說的那樣。『從今以後，這條戒律應該這樣說：』

『如果比丘尼將糞便、掃地的垃圾和殘羹剩飯扔在生長的草地上，犯波逸提（Pācittiya，一種輕罪）。』

式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種更輕的罪）。

如果扔在坑裡或不乾淨的地方，不犯（不構成犯罪）。

當時，一些比丘尼在有飲食提供的人家住宿，聽到那對夫婦交合的聲音，產生了愛慾之心，不再喜歡修行，於是就有了還俗、去做其他外道的人。年長的比丘尼聽到后，進行了各種呵斥，因此現在為比丘尼制定戒律，也如前面所說的那樣。『從今以後，這條戒律應該這樣說：』

『如果比丘尼在有飲食提供的人家住宿，犯波逸提（Pācittiya，一種輕罪）。』

有食者：指男女之間有情慾的交往。

式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種更輕的罪）。

如果因為生病需要住宿，或者有其他困難的情況發生，都不犯（不構成犯罪）。

當時，一些比丘（Bhikkhu，男性出家人）問比丘尼：『某某家在哪裡？』『這條路通向哪裡？』比丘尼輕慢而不回答，比丘們生氣和不滿，不再教誡她們，導致她們愚昧無知，不能學習戒律。年長的比丘尼聽到后，進行了各種呵斥，因此現在為比丘尼制定戒律，也如前面所說的那樣。『從今以後，這條戒律應該這樣說：』

『如果比丘尼被比丘詢問，卻不回答，犯波逸提（Pācittiya，一種輕罪）。』

當時，六群比丘用粗俗惡劣的語言詢問比丘尼，比丘尼雖然回答了，但內心感到羞恥，於是將此事稟告了佛陀（Buddha）。佛陀因為這件事召集了僧團的兩部分（比丘和比丘尼），告訴比丘們：『現在允許比丘尼，如果比丘如法地提問，應該回答。』從今以後，這條戒律應該這樣說：

【English Translation】 English version: Not an offense.

At that time, some bhikkhunis (Bhikkhuni, female monastic) threw excrement, sweepings, and leftover food in front of the Rājagaha (Rājagaha, Royal Park Monastery), in order to drive people away, causing criticism and displeasure from laypeople. The elder bhikkhunis heard of this and reprimanded them in various ways. Therefore, a precept is now established for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows:'

'If a bhikkhuni throws excrement, sweepings, or leftover food on growing grass, it is a pācittiya (Pācittiya, an offense entailing expiation).'

Siksamana (Siksamana, a probationer nun), Sramaneri (Sramaneri, a novice nun), it is a dukkata (Dukkata, an offense of wrong-doing).

If it is thrown into a pit or an unclean place, there is no offense.

At that time, some bhikkhunis stayed overnight in a house where food was provided, and upon hearing the sounds of the couple's intercourse, they developed lustful thoughts and no longer enjoyed the path of practice. Consequently, some disrobed and became followers of other sects. The elder bhikkhunis heard of this and reprimanded them in various ways. Therefore, a precept is now established for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows:'

'If a bhikkhuni stays overnight in a house where food is provided, it is a pācittiya (Pācittiya, an offense entailing expiation).'

Where food is provided: refers to the interaction of lust between men and women.

Siksamana (Siksamana, a probationer nun), Sramaneri (Sramaneri, a novice nun), it is a dukkata (Dukkata, an offense of wrong-doing).

If it is necessary to stay overnight due to illness, or if other difficulties arise, there is no offense.

At that time, some bhikkhus (Bhikkhu, male monastic) asked the bhikkhunis: 'Where is so-and-so's house?' 'Where does this road lead?' The bhikkhunis were disrespectful and did not answer. The bhikkhus became angry and displeased, and no longer instructed them, causing them to be ignorant and unable to learn the precepts. The elder bhikkhunis heard of this and reprimanded them in various ways. Therefore, a precept is now established for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows:'

'If a bhikkhuni, when asked by a bhikkhu, does not answer, it is a pācittiya (Pācittiya, an offense entailing expiation).'

At that time, the group-of-six bhikkhus asked the bhikkhunis with coarse and abusive language. Although the bhikkhunis answered, they felt ashamed and reported the matter to the Buddha (Buddha). The Buddha, because of this matter, gathered the two assemblies of the Sangha (bhikkhus and bhikkhunis) and told the bhikkhus: 'Now I allow the bhikkhunis, if a bhikkhu asks lawfully, they should answer.' From now on, this precept should be recited as follows:

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若比丘如法問，不答，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若先相嫌，不共語，不答，不犯。(一百四十)

爾時諸比丘尼乘乘詣諸白衣，諸白衣譏訶言：「此諸比丘尼如王夫人、貴家婦女，乘乘行來，無有儀法！」諸長老比丘尼聞，種種訶責，乃至今為比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，乘乘行來，波逸提。」

乘者：車輿、象馬，乃至著屐，皆名為乘。

式叉摩那、沙彌尼，突吉羅。

若老、若病、若為強力所逼、若行路，乃至腳指病，皆不犯。(一百四十一)

五分律卷第十三 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十四(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第二分之四

爾時諸比丘尼著革屣、持蓋，詣諸白衣。諸白衣譏呵言：「此諸比丘尼如淫女行來！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，著革屣，捉蓋行來，波逸提。」

蓋者：乃至草蓋。

革屣者：乃至一重。

式叉摩那、沙彌尼，突吉羅。

不犯如上。

爾時有夫婦二人，俱時出家，彼夫比

【現代漢語翻譯】 現代漢語譯本： 『如果比丘如法提問，卻不回答，犯波逸提（Pācittiya，一種輕罪）。』

式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duḥkṛta，一種輕微的過失）。

如果先前已經互相嫌隙，不一起說話，不回答，不犯戒。（一百四十）

當時，一些比丘尼乘坐車輛前往在家信徒處。在家信徒譏諷說：『這些比丘尼如同王夫人、貴族婦女，乘坐車輛出行，毫無儀態！』年長的比丘尼聽聞后，種種呵責。因此，現在為比丘尼制定戒律，也如上面所說。『從今以後，這條戒律應如此宣說：』

『如果比丘尼乘坐車輛出行，犯波逸提（Pācittiya，一種輕罪）。』

乘坐：車子、轎子、大象、馬，乃至穿著木屐，都稱為乘坐。

式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duḥkṛta，一種輕微的過失）。

如果年老、生病、被強力所逼迫、行走在路上，乃至腳趾生病，都不犯戒。（一百四十一）

《五分律》卷第十三 《大正藏》第22冊 No. 1421 彌沙塞部和醯《五分律》

《五分律》卷第十四（彌沙塞）

宋 罽賓三藏 佛陀什 共 竺道生 等譯 第二分之四

當時，一些比丘尼穿著革屣（皮鞋）、拿著傘蓋，前往在家信徒處。在家信徒譏諷說：『這些比丘尼如同**出行！』年長的比丘尼聽聞后，種種呵責。因此，現在為比丘尼制定戒律，也如上面所說。『從今以後，這條戒律應如此宣說：』

『如果比丘尼穿著革屣（皮鞋），拿著傘蓋出行，犯波逸提（Pācittiya，一種輕罪）。』

傘蓋：乃至草制的傘蓋。

革屣（皮鞋）：乃至單層的。

式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duḥkṛta，一種輕微的過失）。

不犯的情況如上所述。

當時有一對夫婦，同時出家，丈夫成為比丘

【English Translation】 English version: 『If a Bhikṣu (monk) asks a question lawfully, and one does not answer, it is a Pācittiya (a minor offense).』

A Śikṣamāṇā (a female trainee) and a Śrāmaṇerikā (a novice nun) commit a Duḥkṛta (an offense of wrong-doing).

If they previously disliked each other, do not speak together, and do not answer, there is no offense. (One hundred and forty)

At that time, some Bhikṣuṇīs (nuns) went to the laypeople riding in vehicles. The laypeople ridiculed them, saying, 『These Bhikṣuṇīs are like royal ladies and women from noble families, traveling in vehicles, without any proper conduct!』 The elder Bhikṣuṇīs heard this and reprimanded them in various ways. Therefore, now a precept is established for the Bhikṣuṇīs, as mentioned above. 『From now on, this precept should be recited as follows:』

『If a Bhikṣuṇī travels in a vehicle, it is a Pācittiya (a minor offense).』

Vehicle: carriages, palanquins, elephants, horses, and even wearing wooden clogs are all considered vehicles.

A Śikṣamāṇā (a female trainee) and a Śrāmaṇerikā (a novice nun) commit a Duḥkṛta (an offense of wrong-doing).

If one is old, sick, forced by strong power, traveling on the road, or even has a disease in the toes, there is no offense. (One hundred and forty-one)

《Vinaya in Five Parts》Volume 13 《Taishō Tripiṭaka》Volume 22 No. 1421 Mahīśāsaka Vinaya in Five Parts

《Vinaya in Five Parts》Volume 14 (Mahīśāsaka)

Translated by Tripiṭaka Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others, Part 4 of the Second Section

At that time, some Bhikṣuṇīs (nuns) wearing leather shoes and holding parasols went to the laypeople. The laypeople ridiculed them, saying, 『These Bhikṣuṇīs are like ** traveling!』 The elder Bhikṣuṇīs heard this and reprimanded them in various ways. Therefore, now a precept is established for the Bhikṣuṇīs, as mentioned above. 『From now on, this precept should be recited as follows:』

『If a Bhikṣuṇī wears leather shoes and holds a parasol while traveling, it is a Pācittiya (a minor offense).』

Parasol: even a grass parasol.

Leather shoes: even a single layer.

A Śikṣamāṇā (a female trainee) and a Śrāmaṇerikā (a novice nun) commit a Duḥkṛta (an offense of wrong-doing).

The non-offenses are as mentioned above.

At that time, there was a married couple who renounced the world at the same time; the husband became a Bhikṣu (monk).

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丘乞食持還，至婦比丘尼住處食；其婦比丘尼捉水瓶立前，以扇扇之，與水，輒問冷暖。彼夫比丘低頭食，不視、不共語。彼比丘先白衣時，有私通女人亦出家，在彼住，來出見之，比丘便笑。其婦比丘尼嫉姤心發，即以水瓶打比丘頭破。諸比丘尼呵言：「云何比丘尼捉水瓶及扇，立比丘前給水及扇？遂復打其頭破！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，捉水瓶及扇，立比丘前，若給水、若扇，波逸提。」

若欲給水，與竟應遠去，不應住前立。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼誦治病經方，諸白衣譏呵言：「此等但學醫術，無求道意！何不以此誦讀佛經？」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，誦治病經方，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若為自病，若慈愍，若強力所逼差讀，不犯。

爾時諸比丘尼教他誦治病經方，諸白衣譏呵。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，教他誦治病經方，波逸提。」余如上說。

爾時諸比丘尼為

【現代漢語翻譯】 現代漢語譯本 一位比丘乞食后帶回食物，到了一位比丘尼居住的地方食用。那位比丘尼拿著水瓶站在他面前，用扇子為他扇風，並給他水，還問水是冷是熱。那位比丘低下頭吃飯，不看她，也不和她說話。那位比丘以前做在家人的時候，有個私通的女人也出家了，住在這裡，出來看見了他，比丘便笑了。那位比丘尼心生嫉妒，就用水瓶打破了比丘的頭。眾比丘尼責備她說：『怎麼能拿著水瓶和扇子，站在比丘面前給他水和扇風？竟然還打破了他的頭！』各位長老比丘尼聽說了，種種責備，直到現在才為各位比丘尼制定戒律，也像上面說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼，拿著水瓶和扇子，站在比丘面前，無論是給水還是扇風，犯波逸提（Pācittiya，一種罪名）。』 如果想要給水，給完后應該遠離，不應該站在前面。 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕罪）。 當時，各位比丘尼誦讀治療疾病的經方，各位在家居士譏諷責備說：『這些人只學醫術，沒有追求道的心意！為什麼不用這些時間誦讀佛經？』各位長老比丘尼聽說了，種種責備，直到現在才為各位比丘尼制定戒律，也像上面說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼，誦讀治療疾病的經方，犯波逸提（Pācittiya，一種罪名）。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕罪）。 如果是爲了自己的疾病，或是出於慈悲憐憫，或是被強力所迫而錯誤地誦讀，不犯戒。 當時，各位比丘尼教別人誦讀治療疾病的經方，各位在家居士譏諷責備。各位長老比丘尼聽說了，種種責備，直到現在才為各位比丘尼制定戒律，也像上面說的那樣。『從今以後，這條戒律應該這樣說： 『如果比丘尼，教別人誦讀治療疾病的經方，犯波逸提（Pācittiya，一種罪名）。』其餘的如上面所說。 當時，各位比丘尼為

【English Translation】 English version A Bhikkhu (monk) having begged for food, brought it back to where a Bhikkhuni (nun) was staying to eat. That Bhikkhuni, holding a water bottle, stood before him, fanning him with a fan, giving him water, and asking if the water was cold or warm. That Bhikkhu ate with his head lowered, not looking at her, nor speaking to her. That Bhikkhu, when he was a layman, had a woman with whom he had a secret affair, who had also become a Bhikkhuni and was staying there. She came out and saw him, and the Bhikkhu smiled. That Bhikkhuni became jealous and broke the Bhikkhu's head with the water bottle. The Bhikkhunis scolded her, saying, 'How can a Bhikkhuni hold a water bottle and a fan, stand before a Bhikkhu to give him water and fan him? And then break his head!' The elder Bhikkhunis heard of this and scolded her in various ways, and now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni, holding a water bottle and a fan, stands before a Bhikkhu, whether giving water or fanning, it is a Pācittiya (an offense requiring confession).' If wanting to give water, after giving it, one should go away, and should not stand in front. For a Śikṣamāṇā (a female trainee) or a Śrāmaṇerikā (a novice nun), it is a Duṣkṛta (a minor offense). At that time, the Bhikkhunis were reciting formulas for curing diseases, and the laypeople criticized and scolded them, saying, 'These people only learn medical skills and have no intention of seeking the Path! Why don't they use this time to recite the Buddha's scriptures?' The elder Bhikkhunis heard of this and scolded them in various ways, and now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni recites formulas for curing diseases, it is a Pācittiya (an offense requiring confession).' For a Śikṣamāṇā (a female trainee) or a Śrāmaṇerikā (a novice nun), it is a Duṣkṛta (a minor offense). If it is for one's own illness, or out of compassion, or if one recites incorrectly due to being forced, there is no offense. At that time, the Bhikkhunis were teaching others to recite formulas for curing diseases, and the laypeople criticized and scolded them. The elder Bhikkhunis heard of this and scolded them in various ways, and now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni teaches others to recite formulas for curing diseases, it is a Pācittiya (an offense requiring confession).' The rest is as mentioned above. At that time, the Bhikkhunis were

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人治病，合和煮搗諸藥，初夜、后夜未曾休息。諸白衣見，譏呵言：「此等如醫、如醫弟子！何不求道，療生死病，而反營此世俗事為？」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，為人治病，以為生業，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若憐愍，若強力所逼，不為利養，不犯。

爾時諸比丘尼教人治病，諸白衣來，語言：「為我說法！」便語言：「治熱如是，治冷如是，治風如是，治諸病如是。」諸白衣言：「我為法來，不為治病！」復譏呵言：「此等唯學醫術，不知道法！若不爾者，何不以法教我？」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，教他治病，以為生業，波逸提。」余如上說。

爾時諸比丘尼為知識家作，諸居士譏呵言：「此等捨本家作，為他家作！無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以飲食故，為白衣家作，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若憐愍，若強力所逼，不犯。

爾時諸比丘尼，與白衣及外

【現代漢語翻譯】 現代漢語譯本 有人給病人治病，和合煮制各種藥物，從初夜到后夜都沒有休息。一些在家居士看見了，就譏諷呵斥說：『這些人就像醫生、像醫生的弟子一樣！為什麼不尋求佛法，治療生死大病，反而經營這些世俗的事情呢？』各位長老比丘尼聽說了，種種呵責，因此現在為各位比丘尼制定戒律，也像上面所說的那樣。『從今以後這條戒律應當這樣說： 『如果比丘尼，為人治病，作為謀生的職業，犯波逸提（Pācittiya，一種輕罪）。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種更輕的罪）。 如果是出於憐憫，或者被強力所迫，不是爲了利益供養，就不算犯戒。 當時，一些比丘尼教人治病，一些在家居士來了，說：『請為我說法！』比丘尼們卻說：『治療熱病應該這樣，治療冷病應該這樣，治療風病應該這樣，治療各種疾病應該這樣。』這些在家居士說：『我們是爲了聽聞佛法而來，不是爲了治病！』又譏諷呵斥說：『這些人只學習醫術，不知道佛法！如果不是這樣，為什麼不以佛法教導我呢？』各位長老比丘尼聽說了，種種呵責，因此現在為各位比丘尼制定戒律，也像上面所說的那樣。『從今以後這條戒律應當這樣說： 『如果比丘尼，教他人治病，作為謀生的職業，犯波逸提（Pācittiya，一種輕罪）。』其餘情況如上面所說。 當時，一些比丘尼為相識的在家居士家做工，一些在家居士譏諷呵斥說：『這些人捨棄自己的本家不做，卻為別人家做工！沒有沙門（Śrāmaṇa，出家修行者）的德行，破壞沙門的正法！』各位長老比丘尼聽說了，種種呵責，因此現在為各位比丘尼制定戒律，也像上面所說的那樣。『從今以後這條戒律應當這樣說： 『如果比丘尼，因為飲食的緣故，為在家居士家做工，犯波逸提（Pācittiya，一種輕罪）。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種更輕的罪）。 如果是出於憐憫，或者被強力所迫，就不算犯戒。 當時，一些比丘尼，與在家居士及外道...

【English Translation】 English version People were treating illnesses, combining and decocting various medicines, without rest from the early part of the night until late at night. Some laypeople saw this and criticized, saying, 'These are like doctors, like disciples of doctors! Why don't they seek the Dharma to cure the great illness of birth and death, and instead engage in these worldly affairs?' The elder Bhikṣuṇīs (female monastic) heard of this and reprimanded them in various ways, and thus now precepts are established for the Bhikṣuṇīs, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikṣuṇī (female monastic) treats illnesses for people, making it a means of livelihood, it is a Pācittiya (an offense requiring confession).' A Śikṣamāṇā (probationary nun) or Śrāmaṇerikā (novice nun) commits a Duṣkṛta (an offense of wrong-doing). If it is out of compassion or compelled by force, and not for the sake of gain, it is not an offense. At that time, some Bhikṣuṇīs (female monastic) were teaching people how to treat illnesses. Some laypeople came and said, 'Please teach us the Dharma!' But the Bhikṣuṇīs (female monastic) said, 'Treating fever should be done like this, treating cold should be done like this, treating wind disorders should be done like this, treating various illnesses should be done like this.' The laypeople said, 'We came to hear the Dharma, not to be treated for illnesses!' They further criticized, saying, 'These only learn medical skills and do not know the Dharma! If that were not the case, why don't you teach me the Dharma?' The elder Bhikṣuṇīs (female monastic) heard of this and reprimanded them in various ways, and thus now precepts are established for the Bhikṣuṇīs (female monastic), as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikṣuṇī (female monastic) teaches others how to treat illnesses, making it a means of livelihood, it is a Pācittiya (an offense requiring confession).' The rest is as mentioned above. At that time, some Bhikṣuṇīs (female monastic) were working for the families they knew. Some laypeople criticized, saying, 'These give up working for their own families and work for others' families! They have no Śrāmaṇa (wandering ascetics) conduct and violate the Śrāmaṇa (wandering ascetics) Dharma!' The elder Bhikṣuṇīs (female monastic) heard of this and reprimanded them in various ways, and thus now precepts are established for the Bhikṣuṇīs (female monastic), as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikṣuṇī (female monastic), for the sake of food, works for a layperson's family, it is a Pācittiya (an offense requiring confession).' A Śikṣamāṇā (probationary nun) or Śrāmaṇerikā (novice nun) commits a Duṣkṛta (an offense of wrong-doing). If it is out of compassion or compelled by force, it is not an offense. At that time, some Bhikṣuṇīs (female monastic) were with laypeople and outsiders...

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道婦女同衣臥，身體相觸，生愛慾心，不樂梵行，遂致反俗、作外道者。諸婦女后隨知識，語言：「某甲比丘尼身體，有如是如是好！」諸白衣后見比丘尼，便指弄言：「好身體者，此比丘尼是！彼比丘尼是！」諸比丘尼以此羞恥。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，共白衣及外道婦女同衣臥，波逸提。」

若同牀共被，內衣應使有隔。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼，與比丘尼、式叉摩那、沙彌尼同衣臥，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與比丘尼、式叉摩那、沙彌尼同衣臥，波逸提。」

余如上說。

爾時諸比丘尼，與白衣及外道婦女更相覆眠，相見形體，生愛慾心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與白衣及外道婦女更相覆眠，波逸提。」

余如上說。

若先已有覆，重覆，不犯。

爾時諸比丘尼，與比丘尼、式叉摩那、沙彌尼，更相覆眠，相見形體，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與比丘尼、式叉摩那、沙彌尼，更相覆眠，

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘尼（bhikshuni，女性出家人）和在家婦女以及外道（指佛教以外的宗教）婦女同蓋一件衣服睡覺，身體互相接觸，產生了愛慾之心，不再喜歡清凈的修行生活，於是就還俗或者去做了外道。這些婦女後來私下議論，說：『某某比丘尼的身體，有這樣這樣的好！』一些在家男子後來見到比丘尼，就指指點點地說：『好身材的人，就是這個比丘尼！那個比丘尼就是！』比丘尼們因此感到羞恥。各位長老比丘尼聽說了這件事，紛紛呵斥她們，因此佛陀為比丘尼制定戒律，內容和上面說的一樣。『從今以後，這條戒律應該這樣說：』 『如果比丘尼，和在家婦女以及外道婦女同蓋一件衣服睡覺，犯波逸提（payantika，一種罪名）。』 如果同睡一張床，共用一條被子，內衣應該起到隔離的作用。 式叉摩那（siksamana，準比丘尼）、沙彌尼（sramaneri，小比丘尼），犯突吉羅（dukkhata，一種輕罪）。 當時，一些比丘尼和比丘尼、式叉摩那、沙彌尼同蓋一件衣服睡覺，因此佛陀為比丘尼制定戒律，內容和上面說的一樣。『從今以後，這條戒律應該這樣說：』 『如果比丘尼，和比丘尼、式叉摩那、沙彌尼同蓋一件衣服睡覺，犯波逸提。』 其餘情況和上面說的一樣。 當時，一些比丘尼和在家婦女以及外道婦女互相覆蓋著睡覺，互相看見身體，產生了愛慾之心，因此佛陀為比丘尼制定戒律，內容和上面說的一樣。『從今以後，這條戒律應該這樣說：』 『如果比丘尼，和在家婦女以及外道婦女互相覆蓋著睡覺，犯波逸提。』 其餘情況和上面說的一樣。 如果之前已經覆蓋著，又重複覆蓋，不犯戒。 當時，一些比丘尼和比丘尼、式叉摩那、沙彌尼，互相覆蓋著睡覺，互相看見身體，因此佛陀為比丘尼制定戒律，內容和上面說的一樣。『從今以後，這條戒律應該這樣說：』 『如果比丘尼，和比丘尼、式叉摩那、沙彌尼，互相覆蓋著睡覺，

【English Translation】 English version At one time, some bhikshunis (bhikshuni, female monastic) slept under the same garment with laywomen and women of other faiths (referring to religions other than Buddhism), their bodies touching, giving rise to lustful thoughts, and no longer enjoying the pure monastic life, thus reverting to lay life or becoming followers of other faiths. These women later gossiped, saying, 'So-and-so bhikshuni's body is so and so beautiful!' Some laymen later saw the bhikshunis and pointed, saying, 'The one with the beautiful body is this bhikshuni! That bhikshuni is!' The bhikshunis felt ashamed because of this. The elder bhikshunis heard of this and reprimanded them in various ways, and thus the Buddha established a precept for the bhikshunis, the content of which is as mentioned above. 'From now on, this precept should be stated as follows:' 'If a bhikshuni sleeps under the same garment with a laywoman or a woman of another faith, it is a payantika (payantika, an offense).' If sleeping in the same bed and sharing the same blanket, the inner garment should provide separation. A siksamana (siksamana, a novice nun), a sramaneri (sramaneri, a female novice), commits a dukkata (dukkhata, a minor offense). At one time, some bhikshunis slept under the same garment with bhikshunis, sikshamanas, and sramaneris, and thus the Buddha established a precept for the bhikshunis, the content of which is as mentioned above. 'From now on, this precept should be stated as follows:' 'If a bhikshuni sleeps under the same garment with a bhikshuni, a siksamana, or a sramaneri, it is a payantika.' The remaining circumstances are as mentioned above. At one time, some bhikshunis slept covering each other with laywomen and women of other faiths, seeing each other's bodies, giving rise to lustful thoughts, and thus the Buddha established a precept for the bhikshunis, the content of which is as mentioned above. 'From now on, this precept should be stated as follows:' 'If a bhikshuni sleeps covering each other with a laywoman or a woman of another faith, it is a payantika.' The remaining circumstances are as mentioned above. If there was already covering before, and then covering again, there is no offense. At one time, some bhikshunis slept covering each other with bhikshunis, sikshamanas, and sramaneris, seeing each other's bodies, and thus the Buddha established a precept for the bhikshunis, the content of which is as mentioned above. 'From now on, this precept should be stated as follows:' 'If a bhikshuni sleeps covering each other with a bhikshuni, a siksamana,

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波逸提。」

余如上說。(一百五十)

爾時諸比丘尼以香涂身，亦使人涂，生愛慾心，不樂修梵行，遂致反俗、作外道者。諸白衣聞其香氣，譏呵言：「此等以香涂身，同於淫女！無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以香涂身，波逸提。」

香者：根香、莖香、葉香、華香、蟲香、膠香。

式叉摩那、沙彌尼，突吉羅。

若為治病，若強力所逼涂，不犯。

爾時諸比丘尼以澤枯揩身，令有光潤。諸白衣譏呵言：「此等以澤枯揩身，令有光潤，如淫女人！無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以澤枯揩身，波逸提。」

時跋陀迦毗羅比丘尼身體少潤，枯燥擗裂，問醫。醫言：「應用澤枯揩身！」答言：「佛不聽我澤枯揩身，愿更思余治！」醫言：「更無餘治！」比丘尼作是念：「若世尊聽病時澤枯揩身，我乃不復有此苦患！」以是白佛。佛以是事集二部僧，告諸比丘：「今聽比丘尼病時以澤枯揩身。從今是戒應如是說：

「若比丘尼，無病以澤枯揩身，波逸提。」

【現代漢語翻譯】 現代漢語譯本： 『波逸提（Payantika，一種罪名）。』

其餘的如上文所說。（第一百五十條）

當時，一些比丘尼（Bhikkhuni，女性出家人）用香塗抹身體，也讓人給她們塗抹，生起愛慾之心，不樂於修行梵行，以至於還俗、成為外道。一些在家居士聞到她們身上的香氣，譏諷呵斥說：『這些人用香塗抹身體，和妓女一樣！沒有沙門（Sramana，出家修行者）的行持，破壞沙門的正法！』一些年長的比丘尼聽到后，種種呵責她們，乃至佛陀因此為比丘尼制定戒律，也如上文所說。『從今以後，這條戒律應當這樣說：』

『如果比丘尼用香塗抹身體，犯波逸提罪。』

香的種類包括：根香、莖香、葉香、花香、蟲香、膠香。

式叉摩那（Siksamana，準學女）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種輕罪）。

如果爲了治療疾病，或者被強力所迫而塗抹，不犯戒。

當時，一些比丘尼用澡豆（澤枯）擦拭身體，使面板光潤。一些在家居士譏諷呵斥說：『這些人用澡豆擦拭身體，使面板光潤，和妓女一樣！沒有沙門的行持，破壞沙門的正法！』一些年長的比丘尼聽到后，種種呵責她們，乃至佛陀因此為比丘尼制定戒律，也如上文所說。『從今以後，這條戒律應當這樣說：』

『如果比丘尼用澡豆擦拭身體，犯波逸提罪。』

當時，跋陀迦毗羅（Bhadra Kapilani）比丘尼身體缺少滋潤，乾燥皸裂，去問醫生。醫生說：『應該用澡豆擦拭身體！』她回答說：『佛陀不允許我用澡豆擦拭身體，希望您再想想其他的治療方法！』醫生說：『沒有其他的治療方法了！』這位比丘尼心想：『如果世尊允許生病時用澡豆擦拭身體，我就不會再有這樣的痛苦了！』因此將此事稟告佛陀。佛陀因為這件事召集了二部僧眾，告訴諸位比丘：『現在允許比丘尼生病時用澡豆擦拭身體。從今以後，這條戒律應當這樣說：』

『如果比丘尼沒有生病卻用澡豆擦拭身體，犯波逸提罪。』

【English Translation】 English version: 『Payantika (a type of offense).』

The rest is as described above. (One hundred and fiftieth)

At that time, some bhikkhunis (female monastics) applied fragrance to their bodies, and also had others apply it for them, giving rise to lustful thoughts and not delighting in practicing the pure life, even to the point of returning to lay life and becoming adherents of other paths. Some laypeople, smelling the fragrance on them, ridiculed and scolded them, saying, 『These people apply fragrance to their bodies, just like prostitutes! They have no practice of a Sramana (wandering ascetics), and they destroy the Dharma of a Sramana!』 Some elder bhikkhunis, hearing this, rebuked them in various ways, and even now, the Buddha establishes a precept for the bhikkhunis, as described above. 『From now on, this precept should be recited as follows:』

『If a bhikkhuni applies fragrance to her body, it is a Payantika offense.』

Fragrances include: root fragrance, stem fragrance, leaf fragrance, flower fragrance, insect fragrance, and resin fragrance.

A siksamana (a novice undergoing training) or a sramaneri (a female novice), commits a Dukkata (a minor offense).

If it is for the purpose of treating an illness, or if one is forced to apply it, there is no offense.

At that time, some bhikkhunis rubbed their bodies with soapberry (Zeku), making their skin radiant. Some laypeople ridiculed and scolded them, saying, 『These people rub their bodies with soapberry, making their skin radiant, just like prostitutes! They have no practice of a Sramana, and they destroy the Dharma of a Sramana!』 Some elder bhikkhunis, hearing this, rebuked them in various ways, and even now, the Buddha establishes a precept for the bhikkhunis, as described above. 『From now on, this precept should be recited as follows:』

『If a bhikkhuni rubs her body with soapberry, it is a Payantika offense.』

At that time, Bhadra Kapilani, a bhikkhuni, had skin that lacked moisture and was dry and cracked. She asked a doctor. The doctor said, 『You should rub your body with soapberry!』 She replied, 『The Buddha does not allow me to rub my body with soapberry. I hope you can think of another treatment!』 The doctor said, 『There is no other treatment!』 The bhikkhuni thought to herself, 『If the World Honored One allowed rubbing the body with soapberry when sick, I would no longer have this suffering!』 Therefore, she reported this matter to the Buddha. Because of this matter, the Buddha gathered the Sangha (monastic community) of both orders and told the bhikkhus (male monastics), 『Now I allow bhikkhunis to rub their bodies with soapberry when sick. From now on, this precept should be recited as follows:』

『If a bhikkhuni rubs her body with soapberry when not sick, it is a Payantika offense.』

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式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼畜華鬘、或著，生染著心，不樂修梵行，遂致反俗、作外道者。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，畜華鬘、若著，波逸提。」

乃至以草葉系頭為好，皆名著華鬘。

式叉摩那、沙彌尼，突吉羅。

若強力所逼，不犯。

爾時比丘尼著寶瓔珞，生愛慾心，不樂修梵行，遂致反俗、作外道者。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，著寶瓔珞，波逸提。」

乃至以木作瓔珞，亦如是。

式叉摩那、沙彌尼，突吉羅。

不犯如上。

爾時諸比丘尼著卑身衣，使形𦟛纖得中，生愛慾心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，著卑身衣，波逸提。」

式叉摩那、沙彌尼，突吉羅。

不犯如上。

爾時諸比丘尼畜種種嚴身具，生愛慾心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，畜種種嚴身具，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼畜發，乃至

【現代漢語翻譯】 現代漢語譯本：

式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerī，沙彌尼），突吉羅（Duḥkṛta，惡作罪）。

當時，一些比丘尼（Bhikṣuṇī，女出家人）佩戴或穿著花鬘（huāmán，花環），生起染著之心，不樂於修習梵行（brahmacarya，清凈行），以至於還俗、成為外道。諸位長老比丘尼見到后，種種呵責，乃至今日為諸比丘尼制定戒律，也如上面所說。「從今以後，這條戒律應當這樣說：

「若比丘尼，畜養或佩戴花鬘，犯波逸提（Pāyantika，墮罪）。」

乃至用草葉繫在頭上以求美觀，都叫做佩戴花鬘。

式叉摩那、沙彌尼，突吉羅。

若被強力所逼迫，不犯。

當時，比丘尼佩戴寶瓔珞（bǎoyīngluò，珍寶瓔珞），生起愛慾之心，不樂於修習梵行，以至於還俗、成為外道。諸位長老比丘尼見到后，種種呵責，乃至今日為諸比丘尼制定戒律，也如上面所說。「從今以後，這條戒律應當這樣說：

「若比丘尼，佩戴寶瓔珞，犯波逸提。」

乃至用木頭製作瓔珞，也如此。

式叉摩那、沙彌尼，突吉羅。

不犯的情況如上所述。

當時，一些比丘尼穿著緊身衣，使身材顯得苗條，生起愛慾之心，乃至今日為諸比丘尼制定戒律，也如上面所說。「從今以後，這條戒律應當這樣說：

「若比丘尼，穿著緊身衣，犯波逸提。」

式叉摩那、沙彌尼，突吉羅。

不犯的情況如上所述。

當時，一些比丘尼畜養種種裝飾身體的物品，生起愛慾之心，乃至今日為諸比丘尼制定戒律，也如上面所說。「從今以後，這條戒律應當這樣說：

「若比丘尼，畜養種種裝飾身體的物品，犯波逸提。」

式叉摩那、沙彌尼，突吉羅。

當時，一些比丘尼留長頭髮，乃至

English version:

Śikṣamāṇā (probationary nuns), Śrāmaṇerī (novice nuns), Duḥkṛta (an offense of wrong-doing).

At that time, some Bhikṣuṇī (nuns) wore or kept garlands, giving rise to attachment and not delighting in practicing brahmacarya (the holy life), eventually leading to their returning to lay life and becoming adherents of other paths. The elder Bhikṣuṇī, seeing this, rebuked them in various ways, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows:

'If a Bhikṣuṇī keeps or wears garlands, it is a Pāyantika (an offense entailing expiation).'

Even tying the hair with grass leaves for the sake of beauty is considered wearing a garland.

Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta.

If forced by strong compulsion, there is no offense.

At that time, Bhikṣuṇī wore jeweled necklaces, giving rise to lustful thoughts and not delighting in practicing brahmacarya, eventually leading to their returning to lay life and becoming adherents of other paths. The elder Bhikṣuṇī, seeing this, rebuked them in various ways, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows:

'If a Bhikṣuṇī wears jeweled necklaces, it is a Pāyantika.'

Even making necklaces from wood is the same.

Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta.

No offense in the cases mentioned above.

At that time, some Bhikṣuṇī wore body-hugging clothes to make their figures appear slender, giving rise to lustful thoughts, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows:

'If a Bhikṣuṇī wears body-hugging clothes, it is a Pāyantika.'

Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta.

No offense in the cases mentioned above.

At that time, some Bhikṣuṇī kept various ornaments for the body, giving rise to lustful thoughts, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows:

'If a Bhikṣuṇī keeps various ornaments for the body, it is a Pāyantika.'

Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta.

At that time, some Bhikṣuṇī kept long hair, and even

【English Translation】 Śikṣamāṇā (probationary nuns), Śrāmaṇerī (novice nuns), Duḥkṛta (an offense of wrong-doing). At that time, some Bhikṣuṇī (nuns) wore or kept garlands, giving rise to attachment and not delighting in practicing brahmacarya (the holy life), eventually leading to their returning to lay life and becoming adherents of other paths. The elder Bhikṣuṇī, seeing this, rebuked them in various ways, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikṣuṇī keeps or wears garlands, it is a Pāyantika (an offense entailing expiation).' Even tying the hair with grass leaves for the sake of beauty is considered wearing a garland. Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta. If forced by strong compulsion, there is no offense. At that time, Bhikṣuṇī wore jeweled necklaces, giving rise to lustful thoughts and not delighting in practicing brahmacarya, eventually leading to their returning to lay life and becoming adherents of other paths. The elder Bhikṣuṇī, seeing this, rebuked them in various ways, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikṣuṇī wears jeweled necklaces, it is a Pāyantika.' Even making necklaces from wood is the same. Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta. No offense in the cases mentioned above. At that time, some Bhikṣuṇī wore body-hugging clothes to make their figures appear slender, giving rise to lustful thoughts, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikṣuṇī wears body-hugging clothes, it is a Pāyantika.' Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta. No offense in the cases mentioned above. At that time, some Bhikṣuṇī kept various ornaments for the body, giving rise to lustful thoughts, and even now, precepts are established for the Bhikṣuṇī, as mentioned above. 'From now on, this precept should be recited as follows: 'If a Bhikṣuṇī keeps various ornaments for the body, it is a Pāyantika.' Śikṣamāṇā, Śrāmaṇerī, Duḥkṛta. At that time, some Bhikṣuṇī kept long hair, and even

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今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，畜發，波逸提。」

比丘尼髮長，波逸提。

式叉摩那、沙彌尼，畜發及髮長不剃，突吉羅。

半月一剃；過此，名為髮長。

若無人剃及強力所逼不得剃，皆不犯。

爾時諸比丘尼，著白衣女人嚴身具，生愛慾心。

時偷罹難陀比丘尼主人，新取婦，婦以嚴身具與令著。著已，覆頭眠床上。婿從外還，欲近其婦，發頭方知，呵言：「我若不發頭，便行欲者，豈不致大罪耶？云何比丘尼作如此事？無沙門行！破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，著嚴身具，波逸提。」

式叉摩那、沙彌尼，突吉羅。

不犯如上。

爾時諸比丘尼為他作嚴身具，諸白衣譏呵言：「此等如淫女人作嚴身具！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，為他作嚴身具，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼績縷，諸白衣譏呵言：「此等衣食仰他，不念行道以報信施，績縷何為？無沙門行！破沙門法！」諸長老比丘尼聞，

【現代漢語翻譯】 現代漢語譯本 現在為各位比丘尼制定戒律，也像上面所說的一樣。『從今以後，這條戒律應該這樣說：', 『如果比丘尼蓄髮，犯波逸提（一種輕罪）。』 比丘尼頭髮長了，犯波逸提。 式叉摩那（預備沙彌尼）、沙彌尼（小沙彌尼），蓄髮以及頭髮長了不剃，犯突吉羅（一種輕微的過失）。 每半個月剃一次頭髮；超過這個期限，就叫做頭髮長了。 如果沒有人剃髮，或者受到強力脅迫而無法剃髮，都不算犯戒。 當時，一些比丘尼穿著白衣女人的裝飾品，生起了愛慾之心。 當時，偷罹難陀（Thullananda）比丘尼的主人，新娶了妻子，妻子把裝飾品給她讓她穿戴。她穿戴后，蓋著頭在床上睡覺。新郎從外面回來，想要親近他的妻子，掀開頭髮才發現，呵斥道：『我如果沒發現，就和她行淫，豈不是要犯下大罪嗎？為什麼比丘尼會做這樣的事？沒有沙門（僧侶）的行為！破壞沙門（僧侶）的法規！』各位長老比丘尼聽說了，種種呵責，因此現在為各位比丘尼制定戒律，也像上面所說的一樣。『從今以後，這條戒律應該這樣說：', 『如果比丘尼穿戴裝飾品，犯波逸提。』 式叉摩那（預備沙彌尼）、沙彌尼（小沙彌尼），犯突吉羅（一種輕微的過失）。 不犯的情況和上面一樣。 當時，一些比丘尼為他人制作裝飾品，一些在家居士譏諷呵斥道：『這些人就像妓女一樣製作裝飾品！』各位長老比丘尼聽說了，種種呵責，因此現在為各位比丘尼制定戒律，也像上面所說的一樣。『從今以後，這條戒律應該這樣說：', 『如果比丘尼為他人制作裝飾品，犯波逸提。』 式叉摩那（預備沙彌尼）、沙彌尼（小沙彌尼），犯突吉羅（一種輕微的過失）。 當時，一些比丘尼紡線，一些在家居士譏諷呵斥道：『這些人衣食依靠他人，不念修行以報答信徒的佈施，紡線做什麼？沒有沙門（僧侶）的行為！破壞沙門（僧侶）的法規！』各位長老比丘尼聽說了，

【English Translation】 English version Now I establish the precepts for the Bhikkhunis (female monks), as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni keeps hair, it is a Pacittiya (a minor offense).' If a Bhikkhuni's hair grows long, it is a Pacittiya. For a Sikkhamana (a female novice undergoing training) or a Samaneri (a female novice), keeping hair or letting hair grow long without shaving is a Dukkata (a minor transgression). Shave the hair once every half month; beyond this period, it is considered long hair. If there is no one to shave the hair, or if one is forced by strong force and cannot shave, there is no offense. At that time, some Bhikkhunis wore the ornaments of laywomen, giving rise to lustful thoughts. At that time, the master of Thullananda (name of a Bhikkhuni) had just taken a wife, and the wife gave her ornaments to wear. After wearing them, she covered her head and slept on the bed. The groom returned from outside, wanting to be intimate with his wife, and upon uncovering her hair, he realized and scolded: 'If I had not discovered this and engaged in sexual conduct with her, wouldn't I have committed a great sin? Why would a Bhikkhuni do such a thing? It is not the conduct of a Samana (monk)! It violates the rules of a Samana (monk)!' The elder Bhikkhunis heard of this and reprimanded her in various ways. Therefore, now I establish the precepts for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni wears ornaments, it is a Pacittiya.' For a Sikkhamana (a female novice undergoing training) or a Samaneri (a female novice), it is a Dukkata (a minor transgression). The conditions for not being an offense are as above. At that time, some Bhikkhunis made ornaments for others, and some laypeople ridiculed and scolded: 'These people are like prostitutes making ornaments!' The elder Bhikkhunis heard of this and reprimanded them in various ways. Therefore, now I establish the precepts for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni makes ornaments for others, it is a Pacittiya.' For a Sikkhamana (a female novice undergoing training) or a Samaneri (a female novice), it is a Dukkata (a minor transgression). At that time, some Bhikkhunis spun thread, and some laypeople ridiculed and scolded: 'These people rely on others for food and clothing, and do not think of practicing the Dharma to repay the alms of the faithful. What is the point of spinning thread? It is not the conduct of a Samana (monk)! It violates the rules of a Samana (monk)!' The elder Bhikkhunis heard of this,

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種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，績縷，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若作腰繩、禪帶、絡囊、縫衣縷，不犯。(一百六十)

爾時諸比丘尼，隨知識白衣家敷臥具住，諸白衣譏呵言：「云何出自家，住他家？我等不喜見此不吉利物！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不問白衣，輒在其家敷臥具住，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若親里家，住，不犯。

爾時諸比丘尼，在白衣家敷主人坐臥具，若使人敷。去時，不自舉、不教人舉。諸白衣譏呵言：「云何比丘尼敷人坐臥具，去復不舉！我等常為此等作奴婢！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，至白衣家，敷主人坐臥具，若使人敷。去時，不自舉、不教人舉，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若囑舉，不犯。

爾時諸比丘尼自煮生物作食，諸白衣譏呵言：「云何比丘尼自煮生物？既自煮作食，何為復就人乞耶？無沙門行，破沙門法！」諸長老比丘尼聞，種種

【現代漢語翻譯】 現代漢語譯本： 種種呵責，乃至現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼（Bhikkhuni，女性出家人），紡線，犯波逸提（Payantika，一種輕罪）。』 式叉摩那（Siksamana，準學女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata，一種輕微的過失）。 如果製作腰帶、禪帶、絡囊、縫衣線，不犯。（第一百六十條） 當時，一些比丘尼（Bhikkhuni）在認識的在家居士家中鋪設臥具居住，那些在家居士譏諷呵責說：『為什麼離開自己的家，住在別人家？我們不喜歡看到這些不吉祥的東西！』年長的比丘尼（Bhikkhuni）們聽了，種種呵責，乃至現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼（Bhikkhuni），不問在家居士，擅自在其家中鋪設臥具居住，犯波逸提（Payantika）。』 式叉摩那（Siksamana）、沙彌尼（Sramaneri），犯突吉羅（Dukkata）。 如果在親戚家居住，不犯。 當時，一些比丘尼（Bhikkhuni）在在家居士家中鋪設主人坐臥的用具，或者指使別人鋪設。離開時，不自己收拾，也不教別人收拾。那些在家居士譏諷呵責說：『為什麼比丘尼（Bhikkhuni）鋪設別人坐臥的用具，離開后又不收拾！我們常常為此等事情像奴婢一樣！』年長的比丘尼（Bhikkhuni）們聽了，種種呵責，乃至現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說： 『如果比丘尼（Bhikkhuni），到在家居士家，鋪設主人坐臥的用具，或者指使別人鋪設。離開時，不自己收拾，也不教別人收拾，犯波逸提（Payantika）。』 式叉摩那（Siksamana）、沙彌尼（Sramaneri），犯突吉羅（Dukkata）。 如果囑咐別人收拾，不犯。 當時，一些比丘尼（Bhikkhuni）自己煮生的食物來吃，那些在家居士譏諷呵責說：『為什麼比丘尼（Bhikkhuni）自己煮生的食物？既然自己煮食物，為什麼還要向人乞食呢？沒有沙門（Sramana，出家人）的行為，破壞沙門（Sramana）的法則！』年長的比丘尼（Bhikkhuni）們聽了，種種

【English Translation】 English version: With various reproaches, even to the present day, precepts are established for the Bhikkhunis (Bhikkhuni, female monastic), as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni (Bhikkhuni), spins thread, it is a Payantika (Payantika, a minor offense).' Siksamana (Siksamana, a probationary nun), Sramaneri (Sramaneri, a novice nun), it is a Dukkata (Dukkata, a minor transgression). If she makes waistbands, meditation belts, bags, or sewing thread, there is no offense. (One hundred and sixtieth) At that time, some Bhikkhunis (Bhikkhuni) stayed in the homes of lay followers they knew, spreading out bedding. The lay followers criticized and reproached them, saying, 'Why do you leave your own homes and stay in others' homes? We don't like to see these inauspicious things!' The elder Bhikkhunis (Bhikkhuni) heard this, and with various reproaches, even to the present day, precepts are established for the Bhikkhunis (Bhikkhuni), as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni (Bhikkhuni), without asking the layperson, presumptuously spreads out bedding and stays in their home, it is a Payantika (Payantika).' Siksamana (Siksamana), Sramaneri (Sramaneri), it is a Dukkata (Dukkata). If it is in the home of a relative, there is no offense. At that time, some Bhikkhunis (Bhikkhuni) spread out the sitting or sleeping mats belonging to the householder in the householder's home, or had someone else spread them out. When leaving, they did not pick them up themselves, nor did they instruct anyone else to pick them up. The lay followers criticized and reproached them, saying, 'Why do the Bhikkhunis (Bhikkhuni) spread out the sitting or sleeping mats of others, and then not pick them up when they leave! We are constantly acting as slaves for such things!' The elder Bhikkhunis (Bhikkhuni) heard this, and with various reproaches, even to the present day, precepts are established for the Bhikkhunis (Bhikkhuni), as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni (Bhikkhuni), goes to the home of a layperson, spreads out the sitting or sleeping mats belonging to the householder, or has someone else spread them out. When leaving, she does not pick them up herself, nor does she instruct anyone else to pick them up, it is a Payantika (Payantika).' Siksamana (Siksamana), Sramaneri (Sramaneri), it is a Dukkata (Dukkata). If she entrusts someone to pick them up, there is no offense. At that time, some Bhikkhunis (Bhikkhuni) cooked raw food themselves to eat. The lay followers criticized and reproached them, saying, 'Why do the Bhikkhunis (Bhikkhuni) cook raw food themselves? Since they cook food themselves, why do they still beg for food from others? There is no behavior of a Sramana (Sramana, renunciant), destroying the Dharma of a Sramana (Sramana)!' The elder Bhikkhunis (Bhikkhuni) heard this, and with various

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呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自煮生物作食，波逸提。」

若為病，不犯。

爾時差摩比丘尼來至舍衛城，旃荼修摩那比丘尼以精舍借令住止。差摩得慈心三昧，有大威德，眷屬成就，旃荼弟子皆共尊重，並欲隨逐。旃荼覺之，便瞋罵言：「我以精舍借汝令住，反更誘人弟子！」諸長老比丘尼聞，種種呵責：「云何借他精舍，而後瞋謗？」乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，先聽住，后瞋謗者，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若有實，而瞋恨，不犯。

爾時跋陀伽毗羅比丘尼髀里生癰，不白僧，輒使男子醫破，出膿、洗訖布藥。諸長老比丘尼見，呵責言：「汝已離欲，故可如此！若未離欲人，不當犯大事耶？」乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不白僧，輒使男子治病，波逸提。」

若欲令男子治病，應打犍稚集僧，來在病人前，然後衣裹身體，唯留可應治處。

式叉摩那、沙彌尼，突吉羅。

若使女人治，不犯。

爾時諸比丘尼夜輒開都門出，不語後人令閉，夜有賊來，奪諸比丘尼衣缽。諸長老

【現代漢語翻譯】 現代漢語譯本：呵責，乃至現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說：', 『若比丘尼，親自煮未經處理的食物來吃，犯波逸提（Pācittiya，一種輕罪）。』 如果是爲了治病，則不犯戒。 當時，差摩比丘尼（Kṣamā bhikṣuṇī）來到舍衛城（Śrāvastī），旃荼修摩那比丘尼（Caṇḍāsumanā bhikṣuṇī）將精舍借給她居住。差摩（Kṣamā）證得了慈心三昧（maitrī-samādhi），具有很大的威德，眷屬眾多，旃荼（Caṇḍā）的弟子們都共同尊重她，並且想要跟隨她。旃荼（Caṇḍā）發覺了這件事，便生氣地責罵說：『我把精舍借給你住，你反而來引誘我的弟子！』眾長老比丘尼聽說了，紛紛責備她：『怎麼能借給別人精舍，之後又進行誹謗呢？』乃至現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說：', 『若比丘尼，先允許別人居住，之後又進行誹謗，犯波逸提（Pācittiya，一種輕罪）。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕微的過失）。 如果所說的是事實，但因為瞋恨而說，則不犯戒。 當時，跋陀伽毗羅比丘尼（Bhadrākapilā bhikṣuṇī）大腿上生了癰，沒有稟告僧團，就擅自讓男子醫生來切開，取出膿液、清洗乾淨並敷上藥。眾長老比丘尼看見了，責備她說：『你已經斷絕了慾望，所以可以這樣做！如果還沒有斷絕慾望的人，不應當犯下重大的罪過嗎？』乃至現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應當這樣說：', 『若比丘尼，不稟告僧團，就擅自讓男子來治療疾病，犯波逸提（Pācittiya，一種輕罪）。』 如果想要讓男子來治療疾病，應當敲犍稚（ghanṭā，一種法器）召集僧團，來到病人面前，然後用衣服包裹身體，只留下需要治療的部位。 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕微的過失）。 如果讓女人來治療，則不犯戒。 當時，眾比丘尼晚上經常打開城門出去，不告訴後面的人關門，晚上有盜賊來，搶走了眾比丘尼的衣缽。

【English Translation】 English version: Reproach, and now even to establish precepts for the Bhikṣuṇīs (female monastic), as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikṣuṇī cooks raw food herself for consumption, it is a Pācittiya (a minor offense).' If it is for the purpose of healing an illness, there is no offense. At that time, Bhikṣuṇī Kṣamā (Kṣamā bhikṣuṇī) came to Śrāvastī (Śrāvastī), and Bhikṣuṇī Caṇḍāsumanā (Caṇḍāsumanā bhikṣuṇī) lent her a monastery to reside in. Kṣamā (Kṣamā) attained the Samādhi of Loving-kindness (maitrī-samādhi), possessed great power and virtue, and had a large following. Caṇḍā's (Caṇḍā) disciples all respected her and wanted to follow her. Caṇḍā (Caṇḍā) became aware of this and angrily scolded, 'I lent you the monastery to live in, but you are instead enticing my disciples!' The elder Bhikṣuṇīs heard of this and variously reproached her, 'How can you lend someone a monastery and then slander them?' Now even to establish precepts for the Bhikṣuṇīs, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikṣuṇī allows someone to reside and then slanders them, it is a Pācittiya (a minor offense).' A Śikṣamāṇā (Śikṣamāṇā, a female trainee) or a Śrāmaṇerikā (Śrāmaṇerikā, a female novice) commits a Duṣkṛta (a minor transgression). If it is the truth, but spoken out of anger, there is no offense. At that time, Bhikṣuṇī Bhadrākapilā (Bhadrākapilā bhikṣuṇī) had a boil on her thigh. Without informing the Sangha (monastic community), she had a male doctor cut it open, drain the pus, clean it, and apply medicine. The elder Bhikṣuṇīs saw this and reproached her, 'You have already renounced desire, so you can do this! If someone has not renounced desire, shouldn't they commit a major offense?' Now even to establish precepts for the Bhikṣuṇīs, as mentioned above. 'From now on, this precept should be stated as follows: 'If a Bhikṣuṇī has a male treat her illness without informing the Sangha (monastic community), it is a Pācittiya (a minor offense).' If she wants a male to treat her illness, she should strike the ghaṇṭā (ghanṭā, a bell-like instrument) to gather the Sangha (monastic community), who should come before the patient. Then, she should wrap her body in clothing, leaving only the area to be treated exposed. A Śikṣamāṇā (Śikṣamāṇā, a female trainee) or a Śrāmaṇerikā (Śrāmaṇerikā, a female novice) commits a Duṣkṛta (a minor transgression). If she has a woman treat her, there is no offense. At that time, the Bhikṣuṇīs often opened the city gate at night and went out without telling the person behind them to close it. One night, thieves came and stole the robes and bowls of the Bhikṣuṇīs.

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比丘尼種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，夜輒開都門出，不語余比丘尼令閉，波逸提。」

式叉摩那、沙彌尼，突吉羅。

無恐怖處，不犯。

爾時諸比丘尼非時到白衣家。有一家大富，賊常欲劫之，而未得便，借問行人：「誰出入此家者？」有人言：「偷罹難陀比丘尼與此家善，數相往返。」賊便往語偷罹難陀言：「阿姨！某甲喚汝。」即從語暮往，主人為開門，賊便突入，劫物蕩盡。主人瞋呵言：「若此比丘尼不非時來，我不開門，不遭此難！供養望福，而反致禍，與養怨家有何等異？」諸長老比丘尼種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，非時入白衣家，波逸提。」

復有諸比丘尼，白衣呼不敢往，以是白佛。佛以是事集二部僧，告諸比丘：「今聽比丘尼，白衣喚得往。從今是戒應如是說：

「若比丘尼，白衣不喚，非時入其家，波逸提。」

非時者：從中后，至明相未出。

若白衣喚，應詳察，彼使是可信人不？又應審問，知其虛實；若猶有疑，至門，應先問其家：「竟為喚不？」然後乃入。復應籌量，非是可畏時不？

若非時往白衣家，一腳出

【現代漢語翻譯】 現代漢語譯本：比丘尼們受到各種呵責，乃至佛陀如今為比丘尼們制定戒律，情況如前所述。『從今以後，這條戒律應如此宣說：』 『若有比丘尼，夜晚擅自打開城門外出，而不告知其他比丘尼讓她們關閉城門，犯波逸提（Pācittiya，一種輕罪）。』 式叉摩那（Śikṣamāṇā，準學女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅（Duṣkṛta，一種輕微的過失）。 在沒有恐怖危險的地方，不構成違犯。 當時，一些比丘尼在非時（不適當的時間）前往在家信徒的家中。有一戶人家非常富有，強盜一直想搶劫他們，但沒有找到機會。強盜打聽行人：『誰經常出入這家？』有人說：『偷罹難陀（Thullanandā）比丘尼與這家關係很好，經常往來。』強盜便去告訴偷罹難陀說：『阿姨！某某人叫你。』她便聽從了，傍晚前往，主人為她開了門，強盜便衝了進去，搶劫一空。主人嗔怒呵斥道：『如果這位比丘尼不在非時前來，我就不會開門，也不會遭遇這場災難！供養本希望得到福報，反而招致禍患，這與養了仇人有什麼區別？』諸位年長的比丘尼們各種呵責，乃至佛陀如今為比丘尼們制定戒律，情況如前所述。『從今以後，這條戒律應如此宣說：』 『若有比丘尼，在非時進入在家信徒的家，犯波逸提（Pācittiya，一種輕罪）。』 又有比丘尼，在家信徒呼喚她們，她們不敢前往，因此稟告佛陀。佛陀因此事召集僧團，告訴比丘們：『現在允許比丘尼，在家信徒呼喚可以前往。從今以後，這條戒律應如此宣說：』 『若有比丘尼，在家信徒沒有呼喚，在非時進入其家，犯波逸提（Pācittiya，一種輕罪）。』 非時是指：從中午之後，到天亮之前。 如果在家信徒呼喚，應該詳細考察，那使者是可信的人嗎？又應該審問，瞭解事情的虛實；如果仍然有疑慮，到達門口，應該先問其家人：『究竟有沒有叫我？』然後才進入。又應該衡量，不是在可怕的時間嗎？ 如果非時前往在家信徒家，一隻腳已經邁出

【English Translation】 English version: The Bhikṣuṇīs (female monastic) were variously rebuked, and now the Buddha establishes precepts for the Bhikṣuṇīs, as described above. 'From now on, this precept should be recited as follows:' 'If a Bhikṣuṇī, at night, opens the city gate and goes out without informing the other Bhikṣuṇīs to close it, it is a Pācittiya (a minor offense).' A Śikṣamāṇā (a female novice undergoing training), a Śrāmaṇerikā (a female novice), commits a Duṣkṛta (a minor transgression). In a place without fear or danger, there is no offense. At that time, some Bhikṣuṇīs went to the homes of lay followers at an inappropriate time. There was a very wealthy family that robbers had been wanting to rob, but they had not found an opportunity. The robbers asked passersby: 'Who frequently goes in and out of this house?' Someone said: 'The Bhikṣuṇī Thullanandā (name of a Bhikṣuṇī) has a good relationship with this family and often visits.' The robbers then went and told Thullanandā: 'Auntie! So-and-so is calling for you.' She listened and went in the evening. The owner opened the door for her, and the robbers rushed in, looting everything. The owner angrily scolded: 'If this Bhikṣuṇī had not come at an inappropriate time, I would not have opened the door and would not have encountered this disaster! I hoped to gain blessings from offerings, but instead, I brought misfortune upon myself. What difference is there between this and raising an enemy?' The elder Bhikṣuṇīs variously rebuked her, and now the Buddha establishes precepts for the Bhikṣuṇīs, as described above. 'From now on, this precept should be recited as follows:' 'If a Bhikṣuṇī enters the home of a lay follower at an inappropriate time, it is a Pācittiya (a minor offense).' Furthermore, some Bhikṣuṇīs were afraid to go when lay followers called for them, so they reported this to the Buddha. The Buddha gathered the Sangha (monastic community) and told the Bhikṣus (monks): 'Now, I allow Bhikṣuṇīs to go when lay followers call for them. From now on, this precept should be recited as follows:' 'If a Bhikṣuṇī enters the home of a lay follower at an inappropriate time without being called, it is a Pācittiya (a minor offense).' Inappropriate time means: from after noon until the first light of dawn. If a lay follower calls, one should carefully investigate whether the messenger is trustworthy. One should also inquire and understand the truth of the matter. If there is still doubt, upon arriving at the door, one should first ask the family: 'Did you actually call for me?' Only then should one enter. One should also consider whether it is a dangerous time. If one goes to the home of a lay follower at an inappropriate time, and one foot is already out

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門，突吉羅；兩腳出，波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時有居士請比丘尼僧食。諸比丘尼食前著衣持缽往到其家，從作食人索飲、或索釜燋、或索飯。作食人，作是念：「今辦此食，正為此輩，前與、后與，亦復何在？」便盡與之，飯飲都盡。主人至時打犍槌集僧，敕使下食，作食人具以事答，居士便譏呵言：「此諸比丘尼如小兒，不能小忍！貪食如此，何道之有？」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，受請，主人未唱隨意食；食者，波逸提。」

若未唱隨意食食，口口波逸提。

式叉摩那、沙彌尼，突吉羅。(一百七十)

爾時諸比丘尼如法作驅出羯磨竟，被驅比丘尼不肯去。諸長老比丘尼種種呵責言：「被驅出羯磨與不被驅出羯磨，有何等異？」乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，被驅出羯磨，不去者，波逸提。」

驅出羯磨者：白四羯磨。

式叉摩那、沙彌尼，突吉羅。

若病、若八難起、若非法羯磨，皆不犯。

爾時諸比丘尼如法集僧時，有比丘尼不即往，諸比丘尼待之，以妨行道。諸長老比丘尼種種呵責，乃至今為

【現代漢語翻譯】 現代漢語譯本： 門，突吉羅（輕罪）；兩腳出，波逸提（重罪）。 式叉摩那（受過沙彌尼戒但未受比丘尼戒的女子）、沙彌尼（已受沙彌尼戒的女子），突吉羅（輕罪）。 當時，有居士（在家信徒）邀請比丘尼僧團用餐。眾比丘尼用餐前穿好衣服，拿著缽前往居士家，向做飯的人索要飲料、鍋巴或飯。做飯的人心想：『現在準備這些食物，正是爲了她們，先給、后給，又有什麼區別呢？』便全部給了她們，飯和飲料都吃光了。主人到時間敲擊犍槌（召集僧眾的器具）召集僧眾，命令分發食物，做飯的人把事情的經過都說了，居士便譏諷責罵說：『這些比丘尼像小孩子一樣，不能稍微忍耐！貪吃成這樣，哪有什麼道行？』眾長老比丘尼聽了，種種呵斥責備，於是現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應該這樣說：』 『如果比丘尼，接受邀請，主人沒有說隨意食用；就食用的，犯波逸提（重罪）。』 如果沒說隨意食用就食用，每吃一口犯一次波逸提（重罪）。 式叉摩那（受過沙彌尼戒但未受比丘尼戒的女子）、沙彌尼（已受沙彌尼戒的女子），突吉羅（輕罪）。（第一百七十條） 當時，眾比丘尼如法地做了驅出羯磨（驅逐出僧團的儀式）后，被驅逐的比丘尼不肯離開。眾長老比丘尼種種呵斥責備說：『被驅出羯磨和沒被驅出羯磨，有什麼不同？』於是現在為眾比丘尼制定戒律，也如上面所說。『從今以後這條戒律應該這樣說：』 『如果比丘尼，被驅出羯磨，不離開的，犯波逸提（重罪）。』 驅出羯磨：白四羯磨（一種正式的僧團決議程式）。 式叉摩那（受過沙彌尼戒但未受比丘尼戒的女子）、沙彌尼（已受沙彌尼戒的女子），突吉羅（輕罪）。 如果生病、遇到八難（八種難以修行佛法的障礙）、或者羯磨不合法，都不算犯戒。 當時，眾比丘尼如法地集合僧眾時，有比丘尼不立即前往，眾比丘尼等待她，因此妨礙了行道。眾長老比丘尼種種呵斥責備，於是現在為

【English Translation】 English version: At the door, Thullaccaya (a minor offense); with both feet out, Pacittiya (a major offense). Sikkhamana (a female trainee who has taken the novice vows but not yet the full Bhikkhuni vows), Sramaneri (a female novice), Thullaccaya (a minor offense). At that time, a householder invited the Bhikkhuni Sangha (community of nuns) for a meal. The Bhikkhunis, before the meal, put on their robes, carried their bowls, and went to his house, asking the cook for drinks, burnt rice crusts, or rice. The cook thought: 'Now, preparing this food is precisely for these people; giving it sooner or later, what difference does it make?' So he gave them everything, and the rice and drinks were all gone. When the time came, the host struck the Ghandi (a gong-like instrument used to summon the Sangha), ordering the food to be served. The cook explained everything, and the householder criticized and scolded, saying: 'These Bhikkhunis are like children, unable to endure a little! So greedy for food, what kind of practice do they have?' The elder Bhikkhunis heard this and rebuked them in various ways, and now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni, having received an invitation, eats before the host announces that they may eat at their pleasure; she commits a Pacittiya (a major offense).' If one eats before the announcement of eating at one's pleasure, each mouthful is a Pacittiya (a major offense). Sikkhamana (a female trainee who has taken the novice vows but not yet the full Bhikkhuni vows), Sramaneri (a female novice), Thullaccaya (a minor offense). (One hundred and seventieth) At that time, after the Bhikkhunis had properly performed the expulsion Kamma (act of formal procedure) , the expelled Bhikkhuni refused to leave. The elder Bhikkhunis rebuked her in various ways, saying: 'What difference is there between being expelled by Kamma and not being expelled by Kamma?' Now a precept is established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni, having been expelled by Kamma, does not leave, she commits a Pacittiya (a major offense).' Expulsion Kamma: White Four Kammas (a formal procedure of monastic decision-making). Sikkhamana (a female trainee who has taken the novice vows but not yet the full Bhikkhuni vows), Sramaneri (a female novice), Thullaccaya (a minor offense). If there is illness, if the Eight Difficulties (eight conditions that make it difficult to practice the Dharma) arise, or if the Kamma is unlawful, there is no offense. At that time, when the Bhikkhunis were properly gathering the Sangha, one Bhikkhuni did not go immediately, and the Bhikkhunis waited for her, thus hindering their practice. The elder Bhikkhunis rebuked them in various ways, and now for

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諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，僧如法集會，不即往，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若病，若不聞，若八難起，不犯。

爾時諸比丘尼往觀歌舞作伎，生染著心，不復樂道，遂有反俗、作外道者。諸白衣見，譏呵言：「此等觀歌舞作伎，如淫女人！無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，觀歌舞作伎，波逸提。」

式叉摩那、沙彌尼，突吉羅。

不犯，如上觀王宮、觀畫中說。

爾時諸比丘尼往至邊地，邊地人抄取作婢，或奪衣缽，或破梵行。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，往邊地，波逸提。」

邊地者：無比丘、比丘尼處。

式叉摩那、沙彌尼，突吉羅。

若飛行，不犯。

爾時諸比丘尼度二根人，諸白衣譏呵言：「云何比丘尼度二根人？無可度、不可度者！無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，度二根人，波逸提。」

【現代漢語翻譯】 現代漢語譯本 諸位比丘尼，結戒的情況也像上面所說一樣。『從今以後，這條戒律應當這樣宣說：', 『如果比丘尼，僧團如法地有所宣告，卻不立即前往，犯波逸提罪。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅罪。 如果生病，或者沒有聽到，或者遇到八難，不犯戒。 當時，一些比丘尼前去觀看歌舞表演，心生染著，不再喜愛修行，於是就有人還俗、去做外道。一些在家居士看見了，譏諷責罵說：『這些人觀看歌舞表演，就像人一樣！沒有沙門的行為，破壞沙門的法規！』一些年長的比丘尼聽見了，種種呵責，因此現在為諸位比丘尼結戒，也像上面所說一樣。『從今以後，這條戒律應當這樣宣說：', 『如果比丘尼，觀看歌舞表演，犯波逸提罪。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅罪。 不犯戒的情況，如同上面所說的觀看王宮、觀看繪畫中的歌舞表演。 當時，一些比丘尼前往邊地，邊地的人把她們抓去當奴婢，或者搶走衣缽，或者破壞她們的梵行。一些年長的比丘尼聽見了，種種呵責，因此現在為諸位比丘尼結戒，也像上面所說一樣。『從今以後，這條戒律應當這樣宣說：', 『如果比丘尼，前往邊地，犯波逸提罪。』 邊地指的是：沒有比丘、比丘尼居住的地方。 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），犯突吉羅罪。 如果是飛行前往，不犯戒。 當時，一些比丘尼為二根人授戒，一些在家居士譏諷責罵說：『為什麼比丘尼為二根人授戒？對於可以度化和不可以度化的人都不加區分！沒有沙門的行為，破壞沙門的法規！』一些年長的比丘尼聽見了，種種呵責，因此現在為諸位比丘尼結戒，也像上面所說一樣。『從今以後，這條戒律應當這樣宣說：', 『如果比丘尼，為二根人授戒，犯波逸提罪。』

【English Translation】 English version The nuns' precepts are established, as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni (Bhikkhunī, Buddhist nun), when the Sangha (Saṃgha, monastic community) duly announces something**, does not go immediately, it is a Pācittiya (Pācittiya, an offense entailing confession).' A Śikṣamāṇā (Śikṣamāṇā, a female trainee) or a Śrāmaṇerikā (Śrāmaṇerikā, a novice nun) commits a Dukkaṭa (Dukkaṭa, an offense of wrong-doing). If she is ill, or does not hear, or encounters the eight difficulties, she does not violate the precept. At that time, some Bhikkhunis went to watch singing, dancing, and acting, and developed attachment, no longer enjoying the path. Consequently, some disrobed and became followers of other religions. Laypeople saw this and criticized, saying, 'These women watch singing, dancing, and acting, like ** people! They have no qualities of a renunciant, and they destroy the renunciant's way!' Elder Bhikkhunis heard this and rebuked them in various ways. Therefore, the precepts are now established for the Bhikkhunis, as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni watches singing, dancing, and acting, it is a Pācittiya (Pācittiya, an offense entailing confession).' A Śikṣamāṇā (Śikṣamāṇā, a female trainee) or a Śrāmaṇerikā (Śrāmaṇerikā, a novice nun) commits a Dukkaṭa (Dukkaṭa, an offense of wrong-doing). She does not violate the precept, as described above regarding watching the royal palace or watching paintings. At that time, some Bhikkhunis went to border regions, and the people there seized them to be slaves, or stole their robes and bowls, or violated their celibacy. Elder Bhikkhunis heard this and rebuked them in various ways. Therefore, the precepts are now established for the Bhikkhunis, as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni goes to a border region, it is a Pācittiya (Pācittiya, an offense entailing confession).' A border region is a place where there are no Bhikkhus (Bhikkhu, Buddhist monk) or Bhikkhunis (Bhikkhunī, Buddhist nun). A Śikṣamāṇā (Śikṣamāṇā, a female trainee) or a Śrāmaṇerikā (Śrāmaṇerikā, a novice nun) commits a Dukkaṭa (Dukkaṭa, an offense of wrong-doing). If she goes by flying, she does not violate the precept. At that time, some Bhikkhunis ordained hermaphrodites. Laypeople criticized, saying, 'Why do Bhikkhunis ordain hermaphrodites? They do not distinguish between those who can be ordained and those who cannot! They have no qualities of a renunciant, and they destroy the renunciant's way!' Elder Bhikkhunis heard this and rebuked them in various ways. Therefore, the precepts are now established for the Bhikkhunis, as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni ordains a hermaphrodite, it is a Pācittiya (Pācittiya, an offense entailing confession).'

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若疑，應先看。

發心，乃至三羯磨未竟，突吉羅。竟，和尚，波逸提；余尼師僧，突吉羅。

爾時諸比丘尼度二道合作一道女人。諸長老比丘尼種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，度二道合作一道女人，波逸提。」

若度竟，有是病，不犯。余如上說。

爾時諸比丘尼度常有月水女人，行乞食血流污腳。諸白衣見，惡賤譏呵言：「諸比丘尼無可度、不可度，度如此輩污人牀蓆！無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，度常有月水女人，波逸提。」

余如上說。

爾時諸比丘尼不禮比丘，不迎不送，亦不請坐。諸比丘瞋，不復教誡，諸比丘尼愚闇無知不能學戒。諸長老比丘尼見，種種呵責，以是白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責言：「我先不說八敬法，應禮比丘耶？從今是戒應如是說：

「若比丘尼，見比丘不起、不禮、不請坐，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若病；若先有怨嫌，不共語，不犯。

爾時諸比丘尼作是念：「佛

【現代漢語翻譯】 現代漢語譯本 如果心存疑惑，應該先去觀察。 發心（開始進行羯磨），乃至三羯磨（三次羯磨儀式）尚未完成時，犯突吉羅（輕罪）。羯磨完成後，和尚（戒師）犯波逸提（墮罪），其他的尼師僧（比丘尼）犯突吉羅。 當時，一些比丘尼為患有雙性特徵的女人授戒。年長的比丘尼們對此進行各種呵責，直到佛陀為此為比丘尼們制定戒律，情況如前所述。「從今以後，這條戒律應這樣宣說： 『如果比丘尼為患有雙性特徵的女人授戒，犯波逸提。』 如果授戒完畢后，發現她患有這種疾病，則不犯戒。其餘情況如前所述。 當時，一些比丘尼為經常來月經的女人授戒，導致她們在乞食時血流污腳。一些在家居士看到后，厭惡地譏諷說：『這些比丘尼不應該度、不能度的人都度，讓這樣的人弄髒床鋪！沒有沙門的行為，破壞沙門的正法！』年長的比丘尼們聽到后，對此進行各種呵責，直到佛陀為此為比丘尼們制定戒律，情況如前所述。「從今以後，這條戒律應這樣宣說： 『如果比丘尼為經常來月經的女人授戒，犯波逸提。』 其餘情況如前所述。 當時，一些比丘尼不禮敬比丘，不迎接不送別，也不請他們入座。比丘們生氣了，不再教誡她們，這些比丘尼愚昧無知，不能學習戒律。年長的比丘尼們看到后，對此進行各種呵責，並將此事稟告佛陀。佛陀因此事召集兩部僧團，問比丘尼們：『你們真的這樣做了嗎？』她們回答說：『確實如此，世尊！』佛陀各種呵責說：『我之前不是說了八敬法（八條對比丘尼的特殊規定），應該禮敬比丘嗎？從今以後，這條戒律應這樣宣說： 『如果比丘尼見到比丘不起立、不禮敬、不請入座，犯波逸提。』 式叉摩那（準學女）、沙彌尼（小沙彌尼），犯突吉羅。 如果生病；或者之前有怨恨，不與對方說話，則不犯戒。 當時，一些比丘尼這樣想：『佛

【English Translation】 English version If there is doubt, one should first observe. When initiating (beginning the Karma), up to the completion of the three Karmas (three Karma rituals), a Dukkhata (minor offense) is committed. Upon completion, the Upajjhaya (preceptor) commits a Pacittiya (offense entailing expiation); other nuns commit a Dukkhata. At that time, some Bhikkhunis were ordaining women with dual-sex characteristics, making them into women with one path. The elder Bhikkhunis variously rebuked them, and now the Buddha establishes a precept for the Bhikkhunis, as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni ordains a woman with dual-sex characteristics, making her into a woman with one path, she commits a Pacittiya.' If after the ordination, she is found to have this condition, there is no offense. The rest is as described above. At that time, some Bhikkhunis were ordaining women who constantly had menstruation, causing blood to flow and stain their feet while begging for food. Some laypeople saw this and disgustedly criticized, saying, 'These Bhikkhunis are ordaining those who should not be ordained, defiling the beds and seats! They have no behavior of a Samana (ascetic), destroying the Dharma of a Samana!' The elder Bhikkhunis heard this and variously rebuked them, and now the Buddha establishes a precept for the Bhikkhunis, as described above. 'From now on, this precept should be recited as follows: 'If a Bhikkhuni ordains a woman who constantly has menstruation, she commits a Pacittiya.' The rest is as described above. At that time, some Bhikkhunis did not pay respect to Bhikkhus, did not welcome or see them off, nor did they invite them to sit. The Bhikkhus were angry and no longer instructed them, and these Bhikkhunis were ignorant and unable to learn the precepts. The elder Bhikkhunis saw this and variously rebuked them, and reported this matter to the Buddha. The Buddha gathered the two Sanghas (communities) because of this matter and asked the Bhikkhunis, 'Is it true that you have done this?' They replied, 'It is true, Venerable One!' The Buddha variously rebuked them, saying, 'Did I not previously speak of the Eight Garudhammas (eight special rules for Bhikkhunis), that you should respect Bhikkhus? From now on, this precept should be recited as follows: 'If a Bhikkhuni, upon seeing a Bhikkhu, does not rise, does not pay respect, and does not invite him to sit, she commits a Pacittiya.' A Sikkhamana (probationary nun) and a Samaneri (novice nun) commit a Dukkhata. If she is ill; or if there was previous resentment and they do not speak to each other, there is no offense. At that time, some Bhikkhunis thought: 'The Buddha

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不聽我等剃隱處毛，今當火燒！」即便燒之。時有婆羅門失羊覓之，到比丘尼巷聞燒毛氣，謂比丘尼偷殺其羊，便至王所，以事白王。王即呼比丘尼問言：「阿姨！殺婆羅門羊不？」答言：「不殺！」問：「若不殺，那得有燒羊毛氣？」便以實答。王聞大笑即放令去，諸臣聞之譏呵言：「云何比丘尼不念行道，乃燒隱處毛？」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，燒隱處毛，波逸提。」

余如剃隱處毛中說。

爾時諸比丘尼不著僧祇支往白衣舍，風吹上衣，露其身體。諸白衣見，便弄，共說粗惡語，以此羞恥。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，不著僧祇支入白衣家，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若浣染打縫，若無，皆不犯。(一百八十)

爾時諸比丘尼與白衣對坐，臨身相近說法，似若私語，于中生染著心，遂致返俗、作外道者，諸白衣譏呵。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，與白衣對坐，臨身相近說法，波逸提。」

式叉摩那、沙彌尼，

【現代漢語翻譯】 現代漢語譯本： 『不要聽我們剃除隱秘處的毛髮，現在就應該用火燒！』隨即就燒了起來。當時有個婆羅門（Brahman，古印度僧侶）丟了羊正在尋找，到了比丘尼（Bhikkhuni，佛教女修行者）居住的巷子，聞到燒毛的氣味，以為比丘尼偷殺了他的羊，就到國王那裡，把事情告訴了國王。國王就叫來比丘尼問道：『阿姨！你殺了婆羅門的羊嗎？』回答說：『沒有殺！』國王問：『如果沒有殺，那怎麼會有燒羊毛的氣味？』比丘尼就把實情說了出來。國王聽了哈哈大笑，就把她們放走了。各位大臣聽了，譏諷責備說：『為什麼比丘尼不專心修行，竟然燒隱秘處的毛髮？』各位長老比丘尼聽了，種種呵斥責備，因此現在為各位比丘尼制定戒律，也像上面說的那樣。『從今以後這條戒律應該這樣說：』 『如果比丘尼，燒隱秘處的毛髮，犯波逸提（Payantika，一種輕罪）。』 其餘的就像剃除隱秘處毛髮的情況一樣。 當時各位比丘尼不穿著僧祇支（Samghati，一種僧侶穿著的內衣）就去白衣（layperson，在家信徒）的住所，風吹起上衣，露出了身體。各位白衣看見了，就調戲，說粗俗惡劣的話，以此感到羞恥。各位長老比丘尼聽了，種種呵斥責備，因此現在為各位比丘尼制定戒律，也像上面說的那樣。『從今以後這條戒律應該這樣說：』 『如果比丘尼，不穿著僧祇支進入白衣的家，犯波逸提。』 式叉摩那（Siksamana，準沙彌尼）、沙彌尼（Sramaneri，見習女尼），犯突吉羅（Dukkata，一種更輕的罪）。 如果是爲了洗、染、縫補，或者沒有僧祇支，都不算犯戒。(一百八十) 當時各位比丘尼與白衣相對而坐，身體靠得很近地說法，好像在說悄悄話，因此生起染著之心，以至於還俗、成為外道的人，各位白衣譏諷責備。各位長老比丘尼聽了，種種呵斥責備，因此現在為各位比丘尼制定戒律，也像上面說的那樣。『從今以後這條戒律應該這樣說：』 『如果比丘尼，與白衣相對而坐，身體靠得很近地說法，犯波逸提。』 式叉摩那、沙彌尼，犯突吉羅。

【English Translation】 English version: 'Do not listen to us shaving the hair of the hidden places, now it should be burned with fire!' Then they burned it. At that time, a Brahman (Brahman, an ancient Indian priest) lost his sheep and was looking for it. He arrived at the alley where the Bhikkhunis (Bhikkhuni, a female Buddhist practitioner) lived and smelled the odor of burning hair. He thought that the Bhikkhunis had stolen and killed his sheep, so he went to the king and told him about it. The king summoned the Bhikkhunis and asked, 'Aunties! Did you kill the Brahman's sheep?' They replied, 'We did not kill it!' The king asked, 'If you did not kill it, then how can there be the smell of burning sheep's wool?' Then the Bhikkhunis told the truth. The king laughed loudly and let them go. The ministers heard this and ridiculed and blamed them, saying, 'Why don't the Bhikkhunis concentrate on practicing the Dharma, but instead burn the hair of their hidden places?' The elder Bhikkhunis heard this and scolded and blamed them in various ways. Therefore, now precepts are established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni burns the hair of her hidden places, she commits a Payantika (Payantika, a minor offense).' The rest is as described in the case of shaving the hair of hidden places. At that time, the Bhikkhunis went to the homes of laypeople (layperson, a non-ordained follower) without wearing the Samghati (Samghati, an inner garment worn by monks and nuns), and the wind blew up their upper garments, exposing their bodies. When the laypeople saw this, they teased them and spoke vulgar and offensive words, causing them shame. The elder Bhikkhunis heard this and scolded and blamed them in various ways. Therefore, now precepts are established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni enters the home of a layperson without wearing the Samghati, she commits a Payantika.' A Siksamana (Siksamana, a novice nun) or a Sramaneri (Sramaneri, a female novice), commits a Dukkata (Dukkata, a lighter offense). If it is for washing, dyeing, or sewing, or if there is no Samghati, there is no offense. (One hundred and eighty) At that time, the Bhikkhunis sat facing the laypeople, preaching the Dharma very closely, as if they were whispering, and thus aroused attachment in their minds, leading to some returning to lay life or becoming followers of other religions. The laypeople ridiculed and blamed them. The elder Bhikkhunis heard this and scolded and blamed them in various ways. Therefore, now precepts are established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:' 'If a Bhikkhuni sits facing a layperson, preaching the Dharma very closely, she commits a Payantika.' A Siksamana or a Sramaneri commits a Dukkata.

---

突吉羅。

爾時諸比丘尼自歌舞，諸居士譏呵言：「此比丘尼自歌舞，如淫女人！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自歌舞，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼遮受迦絺那衣，諸比丘尼待久不至，妨廢行道。諸長老比丘尼種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，遮受迦絺那衣，波逸提。」

若病，若不聞，不犯。

爾時諸比丘尼遮舍迦絺那衣，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，遮舍迦絺那衣，波逸提。」

余如上說。

爾時差摩比丘尼聰明機辯，難問諸比丘。諸比丘不能答，便大羞恥，后見諸比丘尼輒下路避之，遂無復教誡比丘尼者，愚闇無知不能學戒。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，問難比丘，波逸提。」

有諸比丘尼有疑，不敢問難，以此復愚闇無知不能學戒。以是白佛。佛以是事集二部僧，告諸比丘：「今聽諸比丘尼先白比丘，聽問者問。從今是戒應如是說：

「若比丘尼

【現代漢語翻譯】 現代漢語譯本 突吉羅（Dukkata，一種輕微的罪過）。

當時，一些比丘尼（Bhikkhuni，女性出家人）自己唱歌跳舞，一些在家居士譏諷她們說：『這些比丘尼自己唱歌跳舞，就像**人一樣！』一些年長的比丘尼聽到了，就各種呵斥她們，直到現在，爲了比丘尼們制定戒律，也像上面說的那樣。「從今以後，這條戒律應該這樣說：

『如果比丘尼自己唱歌跳舞，犯波逸提（Payantika，一種較輕的罪過）。』

式叉摩那（Siksamana，準學女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata）。

當時，一些比丘尼阻止接受迦絺那衣（Kathina，一種在雨季結束時供養的布料），導致其他比丘尼等待很久都收不到，妨礙了修行。一些年長的比丘尼各種呵斥她們，直到現在，爲了比丘尼們制定戒律，也像上面說的那樣。「從今以後，這條戒律應該這樣說：

『如果比丘尼阻止接受迦絺那衣，犯波逸提（Payantika）。』

如果生病，或者沒有聽到，不犯戒。

當時，一些比丘尼阻止捨棄迦絺那衣，直到現在，爲了比丘尼們制定戒律，也像上面說的那樣。「從今以後，這條戒律應該這樣說：

『如果比丘尼阻止捨棄迦絺那衣，犯波逸提（Payantika）。』

其餘的像上面說的那樣。

當時，差摩比丘尼（Bhikkhuni Khama）聰明機敏，常常提問為難比丘（Bhikkhu，男性出家人）。比丘們不能回答，就感到非常羞恥，後來見到比丘尼就下路避開她們，於是再也沒有人教誡比丘尼了，導致愚笨無知的人不能學習戒律。一些年長的比丘尼聽到了，就各種呵斥她們，直到現在，爲了比丘尼們制定戒律，也像上面說的那樣。「從今以後，這條戒律應該這樣說：

『如果比丘尼提問為難比丘，犯波逸提（Payantika）。』

有一些比丘尼有疑問，但不敢提問，因此又變得愚笨無知，不能學習戒律。因此將此事稟告佛陀。佛陀因為這件事召集了二部僧團（比丘僧團和比丘尼僧團），告訴比丘們：『現在允許比丘尼先稟告比丘，聽許之後再提問。』從今以後，這條戒律應該這樣說：

『如果比丘尼

【English Translation】 English version Dukkata (a minor offense).

At that time, some bhikkhunis (female monastics) were singing and dancing themselves, and some laypeople criticized them, saying, 'These bhikkhunis sing and dance themselves, like ** people!' Some elder bhikkhunis heard this and rebuked them in various ways, and now a rule is established for the bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:

'If a bhikkhuni sings and dances herself, it is a payantika (a lighter offense).'

Siksamana (probationary nun), Sramaneri (novice nun), it is a dukkata.

At that time, some bhikkhunis prevented the acceptance of kathina robes (robes offered at the end of the rainy season retreat), causing other bhikkhunis to wait for a long time without receiving them, hindering their practice. Some elder bhikkhunis rebuked them in various ways, and now a rule is established for the bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:

'If a bhikkhuni prevents the acceptance of kathina robes, it is a payantika.'

If one is ill, or does not hear, there is no offense.

At that time, some bhikkhunis prevented the relinquishing of kathina robes, and now a rule is established for the bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:

'If a bhikkhuni prevents the relinquishing of kathina robes, it is a payantika.'

The rest is as mentioned above.

At that time, Bhikkhuni Khama was intelligent and quick-witted, and often posed difficult questions to the bhikkhus (male monastics). The bhikkhus could not answer, and felt very ashamed. Later, when they saw the bhikkhunis, they would step off the road to avoid them, and so no one taught the bhikkhunis anymore, causing the foolish and ignorant to be unable to learn the precepts. Some elder bhikkhunis heard this and rebuked them in various ways, and now a rule is established for the bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:

'If a bhikkhuni questions and challenges a bhikkhu, it is a payantika.'

Some bhikkhunis had doubts, but did not dare to ask questions, and so they became foolish and ignorant again, unable to learn the precepts. Therefore, they reported this matter to the Buddha. The Buddha gathered the two assemblies (the bhikkhu sangha and the bhikkhuni sangha) because of this matter, and told the bhikkhus: 'Now, bhikkhunis are allowed to first inform the bhikkhus, and ask questions after permission is granted.' From now on, this rule should be recited as follows:

'If a bhikkhuni

---

，不白比丘，輒問義者，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時跋難陀常出入偷罹難陀比丘尼所；后時著衣持缽往到彼所，坐起輕脫，更相見形。跋難陀遂失不凈，偷罹難陀取內衣浣，以不凈自內形中，遂致有娠。諸比丘尼見，問言：「汝不修梵行耶？」答言：「非不修梵行！我以男子不凈，自內形中，致此娠耳！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以男子不凈自內形中，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼作外道事火法，然火及誦其咒語。諸居士譏呵言：「此等尚不能凈其見，何得有道？無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為，諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，作外道事火法然火，波逸提。」

若以邪見作之，偷蘭遮；若作種種諸外道事，皆波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼在有人處浴，眾人見之，觀看戲弄。諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，在有人處浴，波逸提。」

式叉摩那、沙彌尼，突

【現代漢語翻譯】 現代漢語譯本： 『不白比丘，輒問義者，波逸提（Pācittiya，一種戒律名稱）。』意思是，未經允許就向比丘提問義理，犯波逸提罪。

式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼），突吉羅（Duḥkṛta，一種輕罪）。

當時，跋難陀（Bhadanta，尊者）常出入偷罹難陀（Thullanandā，粗賢）比丘尼的住所；後來有一次，他穿著衣服拿著缽前往她的住所，舉止輕浮，彼此顯露形體。跋難陀因此失精，偷罹難陀取了他的內衣清洗，然後用不凈之物塗抹自己的身體，導致懷孕。其他比丘尼看見后，問她說：『你不是在修梵行嗎？』她回答說：『我並非沒有修梵行！我是因為男子不凈之物進入我的身體，才導致懷孕的！』年長的比丘尼聽了，紛紛責備她，因此佛陀為比丘尼制定戒律，內容如上所述。『從今以後，這條戒律應這樣說：

『若比丘尼，以男子不凈自內形中，波逸提（Pācittiya）。』意思是，如果比丘尼將男子的不凈之物放入自己的身體，犯波逸提罪。

式叉摩那（Śikṣamāṇā）、沙彌尼（Śrāmaṇerikā），突吉羅（Duḥkṛta）。

當時，一些比丘尼做外道的拜火儀式，點燃火併唸誦咒語。一些居士譏諷呵斥說：『這些人尚且不能清凈自己的見解，怎麼能得道？沒有沙門的行為，破壞沙門的法規！』年長的比丘尼聽了，紛紛責備她們，因此佛陀為比丘尼制定戒律，內容如上所述。『從今以後，這條戒律應這樣說：

『若比丘尼，作外道事火法然火，波逸提（Pācittiya）。』意思是，如果比丘尼做外道的拜火儀式並點燃火，犯波逸提罪。

如果以邪見做這件事，犯偷蘭遮（Sthūlātyaya，一種重罪）；如果做各種各樣的外道事情，都犯波逸提（Pācittiya）罪。

式叉摩那（Śikṣamāṇā）、沙彌尼（Śrāmaṇerikā），突吉羅（Duḥkṛta）。

當時，一些比丘尼在有人的地方洗澡，眾人看見后，觀看戲弄。年長的比丘尼看見后，紛紛責備她們，因此佛陀為比丘尼制定戒律，內容如上所述。『從今以後，這條戒律應這樣說：

『若比丘尼，在有人處浴，波逸提（Pācittiya）。』意思是，如果比丘尼在有人的地方洗澡，犯波逸提罪。

式叉摩那（Śikṣamāṇā）、沙彌尼（Śrāmaṇerikā），突

【English Translation】 English version: 『If a Bhikṣuṇī (female monastic), without being asked, readily questions a Bhikṣu (male monastic) about the meaning, it is a Pācittiya (an offense entailing expiation).』

For a Śikṣamāṇā (a female trainee) and a Śrāmaṇerikā (a female novice), it is a Duḥkṛta (an offense of wrong-doing).

At that time, Bhadanta (Venerable) frequently visited Thullanandā』s (whose name means 'Big Joy') dwelling. Later, wearing robes and carrying a bowl, he went to her place, behaving frivolously, and they revealed their forms to each other. Bhadanta ejaculated, and Thullanandā took his underwear to wash it. She then inserted the impurity into her own body, resulting in pregnancy. The other Bhikṣuṇīs, seeing this, asked her, 『Are you not practicing the Brahmacharya (holy life)?』 She replied, 『It is not that I am not practicing the Brahmacharya! It is because a man』s impurity entered my body that I became pregnant!』 The elder Bhikṣuṇīs, hearing this, rebuked her in various ways. Therefore, the Buddha established a precept for the Bhikṣuṇīs, as described above. 『From now on, this precept should be recited as follows:

『If a Bhikṣuṇī inserts a man』s impurity into her own body, it is a Pācittiya.』

For a Śikṣamāṇā and a Śrāmaṇerikā, it is a Duḥkṛta.

At that time, some Bhikṣuṇīs were performing the fire rituals of externalist (non-Buddhist) practices, lighting fires and reciting their mantras. Some laypeople criticized and scolded them, saying, 『These people cannot even purify their own views, how can they attain the Path? They have no Śrāmaṇa (ascetic) conduct, and they are destroying the Śrāmaṇa Dharma (ascetic teachings)!』 The elder Bhikṣuṇīs, hearing this, rebuked them in various ways. Therefore, the Buddha established a precept for the Bhikṣuṇīs, as described above. 『From now on, this precept should be recited as follows:

『If a Bhikṣuṇī performs the fire ritual of externalist practices and lights a fire, it is a Pācittiya.』

If she does it with wrong views, it is a Sthūlātyaya (a grave offense); if she performs various kinds of externalist practices, it is a Pācittiya.

For a Śikṣamāṇā and a Śrāmaṇerikā, it is a Duḥkṛta.

At that time, some Bhikṣuṇīs were bathing in a place where people were present, and the people saw them, watched, and made fun of them. The elder Bhikṣuṇīs, seeing this, rebuked them in various ways. Therefore, the Buddha established a precept for the Bhikṣuṇīs, as described above. 『From now on, this precept should be recited as follows:

『If a Bhikṣuṇī bathes in a place where people are present, it is a Pācittiya.』

For a Śikṣamāṇā and a Śrāmaṇerikā, it is a Duḥ

---

吉羅。

爾時諸比丘尼誦外道咒術。諸白衣譏呵：「此等誦外道咒，無求道心！」乃至今為諸比丘尼結戒，皆如誦治病經方中說。「從今是戒應如是說：

「若比丘尼，誦外道咒術，若教人誦，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼眾自授具足戒，彼愚闇無知不能學戒。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，一眾授具足戒，波逸提。」

發心，乃至白四羯磨未竟，突吉羅。竟，和尚，波逸提；余師僧，突吉羅。(一百九十)

爾時諸比丘尼自作畜眾羯磨、自作二歲學戒羯磨、自授二歲學戒，不能教誡弟子，愚闇無知不能學戒。諸長老比丘尼聞，種種呵責。乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自作畜眾羯磨，波逸提。」

「若比丘尼，自作二歲學戒羯磨，波逸提。」

「若比丘尼，自授二歲學戒，波逸提。」

余如上說。

爾時諸比丘尼作二歲學戒竟羯磨，經宿乃與授具足戒，中間有難，遂不得受具足戒。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，作

【現代漢語翻譯】 現代漢語譯本 吉羅（Jī luó）。

當時，一些比丘尼（Bǐqiūní，尼姑）唸誦外道的咒術。一些在家居士譏諷她們說：『這些人唸誦外道的咒語，沒有追求真理的心！』因此，現在為比丘尼制定戒律，都像醫治疾病的經方中所說的那樣。『從今以後，這條戒律應該這樣說：

『如果比丘尼唸誦外道的咒術，或者教別人唸誦，犯波逸提（Bō yì tí，一種罪名）。』

式叉摩那（Shì chā mó nà，準學女）、沙彌尼（Shā mí ní，小尼姑），犯突吉羅（Tū jí luó，一種輕罪）。

當時，一些比丘尼僧團自己為自己授具足戒（jùzújiè，佛教中的正式出家戒）。她們愚昧無知，不能學習戒律。一些年長的比丘尼聽到后，種種呵責。因此，現在為比丘尼制定戒律，也像上面所說的那樣。『從今以後，這條戒律應該這樣說：

『如果比丘尼僧團自己為一個僧團授具足戒，犯波逸提。』

發心，乃至白四羯磨（bái sì jiémó，一種佛教儀式）未完成，犯突吉羅。羯磨完成，和尚（héshàng，主持授戒的比丘），犯波逸提；其他師僧，犯突吉羅。（一百九十）

當時，一些比丘尼自己舉行畜眾羯磨（chù zhòng jiémó，收徒儀式）、自己舉行二年學戒羯磨（èr nián xué jiè jiémó，兩年學習戒律的儀式）、自己授予二年學戒，不能教誡弟子，愚昧無知，不能學習戒律。一些年長的比丘尼聽到后，種種呵責。因此，現在為比丘尼制定戒律，也像上面所說的那樣。『從今以後，這條戒律應該這樣說：

『如果比丘尼自己舉行畜眾羯磨，犯波逸提。』

『如果比丘尼自己舉行二年學戒羯磨，犯波逸提。』

『如果比丘尼自己授予二年學戒，犯波逸提。』

其餘的如上面所說。

當時，一些比丘尼舉行完二年學戒羯磨后，經過一夜才授予具足戒，中間發生了障礙，最終沒有能夠授予具足戒。一些年長的比丘尼聽到后，種種呵責。因此，現在為比丘尼制定戒律，也像上面所說的那樣。『從今以後，這條戒律應該這樣說：

『如果比丘尼作

【English Translation】 English version Jiro.

At that time, some Bhikkhunis (Bǐqiūní, Buddhist nuns) were reciting mantras of non-Buddhist paths. Some lay followers criticized them, saying, 'These people recite non-Buddhist mantras and have no aspiration for the path!' Therefore, precepts are now established for the Bhikkhunis, as described in the scriptures on curing diseases. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni recites non-Buddhist mantras, or teaches others to recite them, she commits a Pacittiya (Bō yì tí, an offense).'

Siksamana (Shì chā mó nà, a female trainee), Sramaneri (Shā mí ní, a novice nun), commit a Dukkata (Tū jí luó, a minor offense).

At that time, some Bhikkhuni Sanghas were ordaining themselves with the full ordination (jùzújiè, formal monastic vows in Buddhism). They were ignorant and unable to learn the precepts. Some elder Bhikkhunis heard this and reprimanded them in various ways. Therefore, precepts are now established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni Sangha ordains a Sangha with the full ordination by themselves, they commit a Pacittiya.'

From the initial intention up to the completion of the fourfold Kammavācanā (bái sì jiémó, a Buddhist ritual), a Dukkata is committed. Upon completion of the Kammavācanā, the Upajjhaya (héshàng, the preceptor who presides over the ordination) commits a Pacittiya; the other teachers commit a Dukkata. (One hundred and ninety)

At that time, some Bhikkhunis were performing the Sanghakamma for accepting disciples (chù zhòng jiémó, a ceremony for accepting disciples), performing the Sanghakamma for two years of training (èr nián xué jiè jiémó, a ceremony for two years of precept training), and granting the two years of training themselves. They were unable to instruct their disciples, being ignorant and unable to learn the precepts. Some elder Bhikkhunis heard this and reprimanded them in various ways. Therefore, precepts are now established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni performs the Sanghakamma for accepting disciples by herself, she commits a Pacittiya.'

'If a Bhikkhuni performs the Sanghakamma for two years of training by herself, she commits a Pacittiya.'

'If a Bhikkhuni grants the two years of training by herself, she commits a Pacittiya.'

The rest is as mentioned above.

At that time, some Bhikkhunis, after completing the Sanghakamma for two years of training, granted the full ordination after a night had passed. In the meantime, obstacles arose, and they were unable to grant the full ordination. Some elder Bhikkhunis heard this and reprimanded them in various ways. Therefore, precepts are now established for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni performs

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二歲學戒竟羯磨，經宿乃授具足戒，波逸提。」

發心，乃至明相未出，突吉羅。明相出已，和尚，波逸提；余師眾，突吉羅。

若病，若難起，若僧不集會，不犯。

爾時諸比丘尼作二歲學戒羯磨竟，經宿乃授其學戒，其中難起，遂不得受。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，作二歲學戒羯磨竟，經宿乃授其學戒，波逸提。」

發心，乃至明相未出，突吉羅。明相出已，和尚，波逸提；余師眾，突吉羅。

不犯如上說。

爾時諸比丘尼自織作衣，諸白衣譏呵言：「云何比丘尼，不念行道？身自織作，如余織師！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自織作衣著，波逸提。」

若織擲梭，擲擲波逸提。

式叉摩那、沙彌尼，突吉羅。

若織腰繩、禪帶，不犯。

爾時波斯匿王左右人及諸比丘尼，于恐怖處游看，為賊所剝，或破梵行、或虜將去。余比丘尼以是白王，王言：「我今不得自在，當奈比丘尼何？」諸長老比丘尼聞，種種呵責言：「何以于恐怖處遊行？」乃至今為諸比丘尼結戒，亦如上說。「從今

【現代漢語翻譯】 現代漢語譯本：

'完成二年學戒羯磨（Kamma，佛教儀式）后，隔夜才授予具足戒（Upasampadā，比丘/比丘尼的正式出家戒），犯波逸提（Pācittiya，一種較輕的罪）。'

'從發心（發起授予具足戒的意願）開始，直到黎明未出現，犯突吉羅（Dukkata，一種輕微的過失）。黎明出現后，授戒和尚（Upajjhaya，戒師），犯波逸提；其他師眾，犯突吉羅。'

'如果生病，或者難以起身，或者僧團不**（原文如此，可能指僧團不允許），則不犯。'

'當時，一些比丘尼完成二年學戒羯磨后，隔夜才授予她們學戒，其中有人難以起身，因此無法受戒。年長的比丘尼們聽說了這件事，紛紛責備她們，因此佛陀現在為比丘尼們制定戒律，也如上面所說。'從今以後，這條戒律應該這樣說：'

'如果比丘尼，完成二年學戒羯磨后，隔夜才授予其學戒，犯波逸提。'

'從發心開始，直到黎明未出現，犯突吉羅。黎明出現后，授戒和尚，犯波逸提；其他師眾，犯突吉羅。'

'不犯的情況如上面所說。'

'當時，一些比丘尼自己織布做衣服，一些在家居士譏諷她們說：「這些比丘尼怎麼不念修行道？竟然自己織布，像其他的織工一樣！」年長的比丘尼們聽說了這件事，紛紛責備她們，因此佛陀現在為比丘尼們制定戒律，也如上面所說。'從今以後，這條戒律應該這樣說：'

'如果比丘尼，自己織布做衣服穿，犯波逸提。'

'如果織布時投擲梭子，每投擲一次，犯一次波逸提。'

'式叉摩那（Siksamana，預備比丘尼）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅。'

'如果織腰繩、禪帶，不犯。'

'當時，波斯匿王（Pasenadi，古代印度國王）的左右侍從以及一些比丘尼，在恐怖的地方遊玩觀看，被盜賊搶劫，或者被破壞梵行（Brahmacarya，清凈的修行生活），或者被擄走。其他的比丘尼將這件事稟告了國王，國王說：「我現在不能做主，能拿比丘尼怎麼辦呢？」年長的比丘尼們聽說了這件事，紛紛責備她們說：「為什麼要在恐怖的地方**（原文如此，可能指遊玩）？」因此佛陀現在

【English Translation】 English version:

'Having completed the two-year training period Kamma (Kamma, a Buddhist ritual), if one grants the full ordination Upasampadā (Upasampadā, the formal monastic vows for monks/nuns) only after the night has passed, it is a Pācittiya (Pācittiya, a minor offense).'

'From the intention (to initiate the granting of full ordination) until the dawn has not yet broken, it is a Dukkata (Dukkata, a slight transgression). Once dawn has broken, the preceptor Upajjhaya (Upajjhaya, the ordination teacher) commits a Pācittiya; the other members of the Sangha (Sangha, monastic community) commit a Dukkata.'

'If one is ill, or has difficulty rising, or the Sangha does not ** (as in the original text, possibly meaning the Sangha does not permit), there is no offense.'

'At that time, some bhikkhunis (bhikkhunis, Buddhist nuns) having completed the two-year training period Kamma, were granted their training only after the night had passed, and some of them had difficulty rising, and thus could not receive the ordination. The elder bhikkhunis heard of this, and rebuked them in various ways, and therefore the Buddha now establishes a rule for the bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:'

'If a bhikkhuni, having completed the two-year training period Kamma, grants the training only after the night has passed, it is a Pācittiya.'

'From the intention until the dawn has not yet broken, it is a Dukkata. Once dawn has broken, the preceptor commits a Pācittiya; the other members of the Sangha commit a Dukkata.'

'The non-offenses are as mentioned above.'

'At that time, some bhikkhunis were weaving their own clothes, and some laypeople criticized them, saying, 'Why do these bhikkhunis not contemplate the path of practice? They are weaving their own clothes, like other weavers!' The elder bhikkhunis heard of this, and rebuked them in various ways, and therefore the Buddha now establishes a rule for the bhikkhunis, as mentioned above. 'From now on, this rule should be recited as follows:'

'If a bhikkhuni, weaves her own clothes and wears them, it is a Pācittiya.'

'If one throws the shuttle while weaving, each throw is a Pācittiya.'

'A Siksamana (Siksamana, a female trainee monastic), a Sramaneri (Sramaneri, a novice nun), commits a Dukkata.'

'If one weaves a waistband or a meditation belt, there is no offense.'

'At that time, the attendants of King Pasenadi (Pasenadi, an ancient Indian king) and some bhikkhunis were wandering and looking around in dangerous places, and were robbed by thieves, or their Brahmacarya (Brahmacarya, pure spiritual life) was violated, or they were taken captive. The other bhikkhunis reported this to the king, and the king said, 'I am not in control now, what can I do about the bhikkhunis?' The elder bhikkhunis heard of this, and rebuked them in various ways, saying, 'Why are you ** (as in the original text, possibly meaning wandering) in dangerous places?' Therefore the Buddha now

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是戒應如是說：

「若比丘尼，國內恐怖處於中游行，波逸提。」

式叉摩那、沙彌尼，突吉羅。

若先在路行，後有難起，不犯。

爾時諸比丘尼自作己像，亦使人作。

時偷罹難陀亦使人作，見己像已，生染著心，作是念：「我色貌如是，云何毀之，修于梵行？」諸長老比丘尼見，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自作己像，若使人作，波逸提。」

作己像者：或畫、或以木、或以泥。

式叉摩那、沙彌尼，突吉羅。

若人密作示之，不犯。

爾時諸比丘尼莊嚴女人，便生不樂道心，遂致反俗、作外道者。諸白衣譏呵言：「云何比丘尼莊嚴女人，如莊母耶？與自莊嚴有何等異？不念行道，但作邪飾，無沙門行，破沙門法！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，莊嚴女人，波逸提。」

莊嚴者：為其梳頭，乃至插一華，著一釧，一一波逸提。

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼水中洗浴，逆流行，為水所觸，生愛慾心，遂致反俗、作外道者。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒

【現代漢語翻譯】 現代漢語譯本： 是戒應該這樣說：

『如果比丘尼（Bhikkhuni，女性出家人），在國內恐怖的情況下處於其中，犯波逸提（Payantika，一種輕罪）。』

式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種輕微的過失）。

如果先前在路上行走，後來發生災難，不犯戒。

當時，一些比丘尼自己製作自己的畫像，也讓人制作。

當時，偷罹難陀（Thullananda，一位比丘尼的名字）也讓人制作自己的畫像，看到自己的畫像后，生起染著之心，心想：『我的容貌是這樣的，怎麼能毀壞它，修習梵行呢？』各位長老比丘尼看到后，種種呵責，乃至佛陀為比丘尼們制定戒律，也如上面所說。『從今以後，這條戒律應該這樣說：

『如果比丘尼，自己製作自己的畫像，或者讓人制作，犯波逸提。』

製作自己的畫像：或者繪畫，或者用木頭，或者用泥土。

式叉摩那、沙彌尼，犯突吉羅。

如果有人秘密地製作畫像給她看，不犯戒。

當時，一些比丘尼為女人打扮，便生起不樂於修道的心，以至於還俗、成為外道。一些在家居士譏諷呵斥說：『為什麼比丘尼要為女人打扮，像打扮母親一樣呢？與自己打扮有什麼區別？不想著修行，只做邪惡的裝飾，沒有出家人的行為，破壞出家人的法！』各位長老比丘尼聽到后，種種呵責，乃至佛陀為比丘尼們制定戒律，也如上面所說。『從今以後，這條戒律應該這樣說：

『如果比丘尼，為女人打扮，犯波逸提。』

打扮：為她梳頭，乃至插一朵花，戴一個手鐲，每一樣都犯波逸提。

式叉摩那、沙彌尼，犯突吉羅。

當時，一些比丘尼在水中洗浴，逆著水流而行，被水觸碰，生起愛慾之心，以至於還俗、成為外道。各位長老比丘尼聽到后，種種呵責，乃至佛陀為比丘尼們制定戒律。

【English Translation】 English version: This precept should be stated as follows:

'If a Bhikkhuni (female monastic), finds herself amidst domestic terror, she commits a Payantika (a minor offense).'

A Siksamana (a female novice undergoing training), a Sramaneri (a female novice), commits a Dukkata (a minor transgression).

If one was walking on the road and a calamity arises later, there is no offense.

At that time, some Bhikkhunis made images of themselves, and also had others make them.

At that time, Thullananda (name of a Bhikkhuni) also had others make her image. After seeing her image, she developed attachment and thought: 'My appearance is like this, how can I destroy it and practice the holy life?' The elder Bhikkhunis saw this and rebuked her in various ways, until the Buddha established a precept for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni makes an image of herself, or has others make it, she commits a Payantika.'

Making an image of oneself: either by painting, or with wood, or with clay.

A Siksamana, a Sramaneri, commits a Dukkata.

If someone secretly makes an image and shows it to her, there is no offense.

At that time, some Bhikkhunis adorned women, which led to a lack of enthusiasm for the path, resulting in some returning to lay life and becoming followers of other religions. Some laypeople criticized and scolded, saying: 'Why do Bhikkhunis adorn women, as if adorning their mothers? What is the difference between adorning themselves? They do not think about practicing the path, but only engage in evil adornments, lacking the conduct of renunciants, and destroying the Dharma of renunciants!' The elder Bhikkhunis heard this and rebuked them in various ways, until the Buddha established a precept for the Bhikkhunis, as mentioned above. 'From now on, this precept should be stated as follows:

'If a Bhikkhuni adorns a woman, she commits a Payantika.'

Adorning: combing her hair, even inserting a flower, wearing a bracelet, each one is a Payantika.

A Siksamana, a Sramaneri, commits a Dukkata.

At that time, some Bhikkhunis were bathing in the water, going against the current, and being touched by the water, they developed lustful thoughts, resulting in some returning to lay life and becoming followers of other religions. The elder Bhikkhunis heard this and rebuked them in various ways, until the Buddha established a precept for the Bhikkhunis.

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，亦如上說。「從今是戒應如是說：

「若比丘尼，水中逆流行，波逸提。」

若逆流行，步步波逸提；失不凈，偷羅遮。

式叉摩那、沙彌尼，突吉羅。

若無慾心，不犯。

爾時諸比丘尼仰臥屋溜處，渧入形中，生愛慾心，遂致反俗、作外道者。諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，仰臥水來下處，波逸提。」

余如上說。

爾時諸比丘尼以繩纏腰，欲使細好，生愛慾心。諸白衣譏呵言：「此等治腰使細，如淫女人！無有道心，但作邪事！」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，治腰使細，波逸提。」

式叉摩那、沙彌尼，突吉羅。(二百)

爾時諸比丘尼種種治身令好，生愛慾心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，種種治身，波逸提。」

余如上說。

爾時諸比丘尼如妓女法著衣，生不樂道心，遂至反俗，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，如妓女法著衣，波逸提。」

式叉摩那、沙彌尼，突吉羅

【現代漢語翻譯】 現代漢語譯本： 亦如上文所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼（Bhikkhuni，女性出家人）在水中逆流而行，犯波逸提（Payantika，一種輕罪）。』 如果逆流而行，每走一步都犯波逸提；如果因此失去不凈之物，犯偷蘭遮（Thullaccaya，一種中等罪）。 式叉摩那（Siksamana，準出家女）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata，一種輕微罪）。 如果沒有慾念，則不犯戒。 當時，一些比丘尼仰臥在屋檐下，雨水滴入身體，生起愛慾之心，於是還俗、成為外道。年長的比丘尼們聽說了，種種呵責，直到現在，爲了比丘尼們制定戒律，也如上文所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼仰臥在水滴落的地方，犯波逸提。』 其餘情況如上文所說。 當時，一些比丘尼用繩子纏繞腰部，想要使腰變細，生起愛慾之心。一些在家居士譏諷呵斥說：『這些人爲了使腰變細，就像妓女一樣！沒有修道的真心，只做邪惡的事情！』年長的比丘尼們聽說了，種種呵責，直到現在，爲了比丘尼們制定戒律，也如上文所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼爲了使腰變細而束腰，犯波逸提。』 式叉摩那、沙彌尼，犯突吉羅。(二百) 當時，一些比丘尼用各種方法修飾身體，使自己變得好看，生起愛慾之心，直到現在，爲了比丘尼們制定戒律，也如上文所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼用各種方法修飾身體，犯波逸提。』 其餘情況如上文所說。 當時，一些比丘尼像妓女一樣穿著衣服，生起不樂於修道的心，於是還俗，直到現在，爲了比丘尼們制定戒律，也如上文所說。『從今以後這條戒律應當這樣說：』 『如果比丘尼像妓女一樣穿著衣服，犯波逸提。』 式叉摩那、沙彌尼，犯突吉羅。

【English Translation】 English version: It is as said above. 'From now on, this precept should be recited as follows:' 'If a Bhikkhuni (female monastic) goes against the current in water, it is a Payantika (an offense requiring confession).' If she goes against the current, for each step, it is a Payantika; if she loses impure substances, it is a Thullaccaya (a grave offense). A Siksamana (a probationer nun), a Sramaneri (a novice nun), it is a Dukkata (an offense of wrong-doing). If there is no desire, there is no offense. At that time, some Bhikkhunis were lying on their backs where water dripped from the eaves, and the dripping water entered their bodies, arousing lustful thoughts, and they subsequently renounced the monastic life and became followers of other paths. The elder Bhikkhunis heard of this, and they criticized and rebuked them in various ways, and now, for the sake of the Bhikkhunis, a precept is established, as said above. 'From now on, this precept should be recited as follows:' 'If a Bhikkhuni lies on her back where water drips down, it is a Payantika.' The rest is as said above. At that time, some Bhikkhunis wrapped ropes around their waists, wanting to make them slender and beautiful, arousing lustful thoughts. Some laypeople ridiculed and scolded them, saying, 'These women are trying to make their waists slender, like prostitutes! They have no mind for the path, but only do evil things!' The elder Bhikkhunis heard of this, and they criticized and rebuked them in various ways, and now, for the sake of the Bhikkhunis, a precept is established, as said above. 'From now on, this precept should be recited as follows:' 'If a Bhikkhuni treats her waist to make it slender, it is a Payantika.' A Siksamana, a Sramaneri, it is a Dukkata. (Two hundred) At that time, some Bhikkhunis adorned their bodies in various ways to make themselves beautiful, arousing lustful thoughts, and now, for the sake of the Bhikkhunis, a precept is established, as said above. 'From now on, this precept should be recited as follows:' 'If a Bhikkhuni adorns her body in various ways, it is a Payantika.' The rest is as said above. At that time, some Bhikkhunis dressed like prostitutes, arousing a dislike for the path, and they subsequently renounced the monastic life, and now, for the sake of the Bhikkhunis, a precept is established, as said above. 'From now on, this precept should be recited as follows:' 'If a Bhikkhuni dresses like a prostitute, it is a Payantika.' A Siksamana, a Sramaneri, it is a Dukkata.

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爾時諸比丘尼如白衣婦女法著衣，生不樂道心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，如白衣婦女法著衣，波逸提。」

余如上說。

爾時諸比丘尼以欲心，自觀形體，生愛慾意，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，以欲心，自觀形體，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼照鏡，生不樂道心，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，照鏡，波逸提。」

若水中照，突吉羅。

式叉摩那、沙彌尼，突吉羅。

若面有瘡，照看，不犯。

爾時諸比丘尼種種自卜，亦從他卜。諸白衣譏呵言：「此等不捨邪見，何應得道？」諸長老比丘尼聞，種種呵責，乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，自卜，若就他卜，波逸提。」

式叉摩那、沙彌尼，突吉羅。

爾時諸比丘尼共私論議：「我等出家當得究竟？為不得究竟？為應罷道、不應罷道？若罷道者，得好婿不？兒子多少？相祿云何？」因此論說，生世俗情，不復樂道，遂致反俗、作外道者。諸長老比丘尼聞，種

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘尼（bhikkhuni，佛教女性出家人）像在家婦女一樣穿著打扮，生起了對修道的厭倦之心，因此佛陀為比丘尼制定戒律，如前所述。「從今以後，這條戒律應這樣宣說： 『若有比丘尼，像在家婦女一樣穿著打扮，犯波逸提（payattika，一種輕罪）。』 其餘內容如前所述。 當時，一些比丘尼心懷淫慾，自我觀賞形體，生起愛慾之念，因此佛陀為比丘尼制定戒律，如前所述。「從今以後，這條戒律應這樣宣說： 『若有比丘尼，心懷淫慾，自我觀賞形體，犯波逸提。』 式叉摩那（sikkhamana，準學女）、沙彌尼（sramaneri，小沙彌尼），犯突吉羅（dukkhata，一種微罪）。 當時，一些比丘尼照鏡子，生起了對修道的厭倦之心，因此佛陀為比丘尼制定戒律，如前所述。「從今以後，這條戒律應這樣宣說： 『若有比丘尼，照鏡子，犯波逸提。』 若在水中照，犯突吉羅。 式叉摩那、沙彌尼，犯突吉羅。 如果臉上生瘡，爲了檢視而照鏡子，不犯戒。 當時，一些比丘尼進行各種占卜，或者找他人占卜。一些在家居士譏諷說：『這些人不捨棄邪見，怎麼能得道呢？』一些年長的比丘尼聽聞后，嚴厲斥責她們，因此佛陀為比丘尼制定戒律，如前所述。「從今以後，這條戒律應這樣宣說： 『若有比丘尼，自己占卜，或者找他人占卜，犯波逸提。』 式叉摩那、沙彌尼，犯突吉羅。 當時，一些比丘尼私下議論：『我們出家到底能否獲得究竟解脫？是能還是不能？是應該還俗，還是不應該還俗？如果還俗，能否找到好丈夫？會有多少兒子？命運如何？』因為這些議論，生起了世俗之情，不再樂於修道，最終導致還俗、成為外道。一些年長的比丘尼聽聞后，嚴厲斥責她們

【English Translation】 English version At that time, some bhikkhunis (Buddhist female renunciants) dressed like laywomen, and developed a disinclination towards the path of practice. Therefore, the Buddha established precepts for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a bhikkhuni dresses like a laywoman, it is a payattika (an offense requiring confession).' The rest is as mentioned above. At that time, some bhikkhunis, with lustful thoughts, admired their own bodies, and developed desires. Therefore, the Buddha established precepts for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a bhikkhuni, with lustful thoughts, admires her own body, it is a payattika.' A sikkhamana (a female trainee) and a sramaneri (a novice nun), it is a dukkhata (an offense of wrong-doing). At that time, some bhikkhunis looked in the mirror, and developed a disinclination towards the path of practice. Therefore, the Buddha established precepts for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a bhikkhuni looks in the mirror, it is a payattika.' If one looks in the water, it is a dukkhata. A sikkhamana and a sramaneri, it is a dukkhata. If there is a sore on the face, looking at it for examination is not an offense. At that time, some bhikkhunis engaged in various forms of divination, or sought divination from others. Some laypeople criticized them, saying, 'These people do not abandon wrong views, how can they attain enlightenment?' Some senior bhikkhunis heard this, and severely rebuked them. Therefore, the Buddha established precepts for the bhikkhunis, as mentioned above. 'From now on, this precept should be recited as follows: 'If a bhikkhuni engages in divination herself, or seeks divination from others, it is a payattika.' A sikkhamana and a sramaneri, it is a dukkhata. At that time, some bhikkhunis privately discussed, 'Will we attain ultimate liberation through our renunciation? Will we or will we not? Should we return to lay life, or should we not? If we return to lay life, will we find good husbands? How many sons will we have? What will our fate be like?' Because of these discussions, worldly sentiments arose, and they no longer delighted in the path of practice, eventually leading to their return to lay life and becoming followers of other religions. Some senior bhikkhunis heard this, and severely rebuked them.

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種呵責言：「云何比丘尼作世俗論，以忘道意？」乃至今為諸比丘尼結戒，亦如上說。「從今是戒應如是說：

「若比丘尼，隨世俗論者，波逸提。」

式叉摩那、沙彌尼，突吉羅。(二百七竟)

五分律第二分之五尼律悔過法

爾時諸比丘尼好食酥，數從人乞。諸白衣譏呵言：「酥令人悅澤，世人所食。云何比丘尼不求法味？貪著嗜美，求好顏色，與淫女何異？無沙門行！破沙門法！」諸長老比丘尼聞，種種呵責，以是白佛。佛以是事集二部僧，問諸比丘尼：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「今為諸比丘尼結波羅提提舍尼法，從今是戒應如是說：

「若比丘尼，食酥，應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過！』是名悔過法。」

時諸比丘尼于僧中食、請家食及乞食，得酥不敢啖。以是白佛。佛以是事集二部僧，告諸比丘：「今聽比丘尼不乞，得酥應啖。從今是戒應如是說：

「若比丘尼，乞酥食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過！』是名悔過法。」

有諸病比丘尼須酥，不敢乞。以是白佛。佛以是事集二部僧，告諸比丘：「今聽病比丘尼乞酥食。從今是戒應如是說：

「若比

【現代漢語翻譯】 現代漢語譯本： 有比丘尼受到呵責，因為她們說世俗的言論，忘記了修道的本意。因此，佛陀為比丘尼制定戒律，內容與之前所說的一樣。『從今以後，這條戒律應該這樣說：如果比丘尼談論世俗的言論，犯波逸提（Pācittiya，一種輕罪）。』 式叉摩那（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，小沙彌尼）犯突吉羅（Duṣkṛta，一種更輕的罪）。（第二百零七條戒律結束） 五分律第二分之五尼律悔過法 當時，一些比丘尼喜歡吃酥油（ghṛta），經常向人乞討。一些在家居士譏諷她們說：『酥油使人容光煥發，是世俗之人所食用的。為什麼比丘尼不追求佛法的滋味，卻貪圖美味，追求好的容顏，這與俗人有什麼區別？沒有沙門（Śrāmaṇa，出家修行者）的修行！破壞沙門的正法！』一些年長的比丘尼聽到后，種種呵責她們，並將此事稟告佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，問這些比丘尼：『你們真的這樣做了嗎？』她們回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴比丘們：『現在為比丘尼制定波羅提提舍尼法（Pratideśanīya，應懺悔法），從今以後，這條戒律應該這樣說： 如果比丘尼吃了酥油，應該在其他比丘尼面前懺悔：『我犯了應呵責的法，現在向各位阿姨懺悔！』這叫做悔過法。』 當時，一些比丘尼在僧團中食用、在被邀請的家中食用以及乞食時，得到了酥油卻不敢吃。因此將此事稟告佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，告訴比丘們：『現在允許比丘尼不乞討，得到酥油可以食用。從今以後，這條戒律應該這樣說： 如果比丘尼乞討酥油食用，這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應呵責的法，現在向各位阿姨懺悔！』這叫做悔過法。』 有一些生病的比丘尼需要酥油，卻不敢乞討。因此將此事稟告佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，告訴比丘們：『現在允許生病的比丘尼乞討酥油食用。從今以後，這條戒律應該這樣說：

【English Translation】 English version: A certain Bhikṣuṇī (female monastic) was reproached for engaging in worldly talk, thus forgetting the intention of the path. Therefore, the Buddha established a precept for the Bhikṣuṇīs, the content of which is as previously stated. 'From now on, this precept should be stated as follows: If a Bhikṣuṇī engages in worldly talk, she commits a Pācittiya (an offense requiring expiation).' A Śikṣamāṇā (female novice undergoing training) or Śrāmaṇerikā (female novice) commits a Duṣkṛta (a minor offense). (End of the 207th precept)' The Fifth Section of the Second Division of the Five-Part Vinaya: The Method of Repentance for Nuns At that time, some Bhikṣuṇīs liked to eat ghee (clarified butter) and frequently begged for it from people. Some laypeople ridiculed them, saying, 'Ghee makes one radiant and is eaten by worldly people. Why do the Bhikṣuṇīs not seek the taste of the Dharma but instead crave delicious food and seek good looks? What is the difference between them and laypeople? They have no Śrāmaṇa (ascetic) practice! They are destroying the Dharma of the Śrāmaṇas!' Some elder Bhikṣuṇīs heard this, reproached them in various ways, and reported the matter to the Buddha. Because of this matter, the Buddha assembled the Saṅgha (community) of Bhikṣus (monks) and Bhikṣuṇīs and asked the Bhikṣuṇīs, 'Is this really what you did?' They replied, 'It is true, O Blessed One!' After reproaching them in various ways, the Buddha told the Bhikṣus, 'Now I establish the Pratideśanīya (an offense requiring confession) Dharma for the Bhikṣuṇīs. From now on, this precept should be stated as follows: 'If a Bhikṣuṇī eats ghee, she should confess to the other Bhikṣuṇīs: 'I have committed an offense deserving of reproach; now I confess to you, venerable sisters!' This is called the method of repentance.' At that time, some Bhikṣuṇīs, when eating in the Saṅgha, at invited meals, or when begging for food, obtained ghee but dared not eat it. Therefore, they reported the matter to the Buddha. Because of this matter, the Buddha assembled the Saṅgha of Bhikṣus and Bhikṣuṇīs and told the Bhikṣus, 'Now I allow the Bhikṣuṇīs not to beg, and if they obtain ghee, they may eat it. From now on, this precept should be stated as follows: 'If a Bhikṣuṇī begs for ghee to eat, that Bhikṣuṇī should confess to the other Bhikṣuṇīs: 'I have committed an offense deserving of reproach; now I confess to you, venerable sisters!' This is called the method of repentance.' There were some sick Bhikṣuṇīs who needed ghee but dared not beg for it. Therefore, they reported the matter to the Buddha. Because of this matter, the Buddha assembled the Saṅgha of Bhikṣus and Bhikṣuṇīs and told the Bhikṣus, 'Now I allow sick Bhikṣuṇīs to beg for ghee to eat. From now on, this precept should be stated as follows:

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丘尼，無病自為乞酥食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過！』是名悔過法。」

式叉摩那、沙彌尼，突吉羅。

比丘尼乞油、乞蜜、乞石蜜、乞乳、乞酪、乞魚、乞肉，皆如上說。

五分律第二分之六尼律眾學法

爾時優波離問佛：「世尊已為諸比丘結應學法：『不高著下衣，應當學。』乃至『樹過人，不得上，除大因緣，應當學。』我當云何持？」佛言：「應作二部僧持。從今是戒應如是說：

「不高著下衣，應當學。」

「不下著下衣。」

「不參差著下衣。」

「不如多羅葉著下衣。」

「不如象鼻著下衣。」

「不如圓㮈著下衣。」

「不細褶著下衣。」

「不高被衣。」

「不下被衣。」

「不參差被衣。」

「好覆身，入白衣舍。」

「好覆身，白衣舍坐。」

「不反抄衣著右肩上，入白衣舍。」

「不反抄衣著右肩上，白衣舍坐。」

「不反抄衣著左肩上，入白衣舍。」

「不反抄衣著左肩上，白衣舍坐。」

「不左右反抄衣著兩肩上，入白衣舍。」

「不左右反抄衣著兩肩上，白衣舍坐。」

「不搖身，入白衣舍。」

【現代漢語翻譯】 現代漢語譯本 比丘尼（Bhikkhuni，女性出家人），沒有生病卻爲了自己乞求酥油食用。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應受呵責的法，現在向各位阿姨懺悔！』這稱為懺悔法。 式叉摩那（Siksamana，準學女）、沙彌尼（Sramaneri，小沙彌尼），犯突吉羅（Dukkata，惡作罪）。 比丘尼乞求油、乞求蜂蜜、乞求石蜜、乞求乳、乞求酪、乞求魚、乞求肉，都如上面所說。 五分律第二分之六尼律眾學法 當時，優波離（Upali，佛陀的弟子）問佛：『世尊已經為各位比丘（Bhikkhu，男性出家人）制定了應學之法：『不把下裙穿得太高，應當學習。』乃至『樹超過人的高度，不得攀爬，除非有重大因緣，應當學習。』我應當如何奉持這些戒律呢？』佛說：『應當由兩部僧團共同奉持。從今以後，這些戒律應當這樣說：』 『不把下裙穿得太高，應當學習。』 『不把下裙穿得太低。』 『不把下裙穿得參差不齊。』 『不如下裙穿得像多羅葉（一種棕櫚葉）一樣。』 『不如下裙穿得像象鼻一樣。』 『不如下裙穿得像圓㮈一樣。』 『不下裙穿得有細褶。』 『不把上衣穿得太高。』 『不把上衣穿得太低。』 『不把上衣穿得參差不齊。』 『好好地遮蓋身體，進入在家居士的住所。』 『好好地遮蓋身體，在在家居士的住所坐下。』 『不把衣服反抄過來搭在右肩上，進入在家居士的住所。』 『不把衣服反抄過來搭在右肩上，在在家居士的住所坐下。』 『不把衣服反抄過來搭在左肩上，進入在家居士的住所。』 『不把衣服反抄過來搭在左肩上，在在家居士的住所坐下。』 『不把衣服左右反抄過來搭在兩肩上，進入在家居士的住所。』 『不把衣服左右反抄過來搭在兩肩上，在在家居士的住所坐下。』 『不搖晃身體，進入在家居士的住所。』

【English Translation】 English version If a Bhikkhuni (female monastic) , without being ill, begs for ghee for her own consumption, that Bhikkhuni should confess before the other Bhikkhunis: 'I have committed an objectionable offense, and now I confess to you, venerable sisters!' This is called a confession offense. A Siksamana (probationary nun) and a Sramaneri (novice nun) commit a Dukkata (wrongdoing). If a Bhikkhuni begs for oil, begs for honey, begs for rock candy, begs for milk, begs for curd, begs for fish, begs for meat, it is all as said above. From the Sixth Section of the Bhikkhuni Pratimoksa, the Section on Training Rules, in the Second Division of the Five-Part Vinaya At that time, Upali (a disciple of the Buddha) asked the Buddha: 'The World-Honored One has already established training rules for the Bhikkhus (male monastics): 'One should train oneself not to wear the lower garment too high.' And even 'One should not climb a tree taller than a person, unless there is a significant reason.' How should I uphold these?' The Buddha said: 'It should be upheld by both Sanghas (monastic communities). From now on, these precepts should be recited as follows:' 'One should train oneself not to wear the lower garment too high.' 'Not to wear the lower garment too low.' 'Not to wear the lower garment unevenly.' 'Not to wear the lower garment like a Talipot palm leaf.' 'Not to wear the lower garment like an elephant's trunk.' 'Not to wear the lower garment like a round pot.' 'Not to wear the lower garment with fine pleats.' 'Not to wear the upper robe too high.' 'Not to wear the upper robe too low.' 'Not to wear the upper robe unevenly.' 'To cover the body well when entering the householder's dwelling.' 'To cover the body well when sitting in the householder's dwelling.' 'Not to wear the robe reversed over the right shoulder when entering the householder's dwelling.' 'Not to wear the robe reversed over the right shoulder when sitting in the householder's dwelling.' 'Not to wear the robe reversed over the left shoulder when entering the householder's dwelling.' 'Not to wear the robe reversed over the left shoulder when sitting in the householder's dwelling.' 'Not to wear the robe reversed over both shoulders when entering the householder's dwelling.' 'Not to wear the robe reversed over both shoulders when sitting in the householder's dwelling.' 'Not to sway the body when entering the householder's dwelling.'

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「不搖身，白衣舍坐。」

「不搖頭，入白衣舍。」

「不搖頭，白衣舍坐。」

「不搖肩，入白衣舍。」

「不搖肩，入白衣舍坐。」

「不攜手，入白衣舍。」

「不攜手，白衣舍坐。」

「不隱人，入白衣舍。」

「不隱人，白衣舍坐。」

「不叉腰，入白衣舍。」

「不叉腰，白衣舍坐。」

「不拄頰，入白衣舍。」

「不拄頰，白衣舍坐。」

「不掉臂，入白衣舍。」

「不掉臂，白衣舍坐。」

「不高視，入白衣舍。」

「不高視，白衣舍坐。」

「不左右顧視，入白衣舍。」

「不左右顧視，白衣舍坐。」

「不蹲行，入白衣舍。」

「不蹲行，白衣舍坐。」

「不企行，入白衣舍。」

「不企行，白衣舍坐。」

「不覆頭，入白衣舍。」

「不覆頭，白衣舍坐。」

「不戲笑，入白衣舍。」

「不戲笑，白衣舍坐。」

「不高聲，入白衣舍。」

「不高聲，白衣舍坐。」

「庠序，入白衣舍。」

「庠序，白衣舍坐。」

「一心受食。」

「不溢缽受食。」

「羹飯俱食

【現代漢語翻譯】 現代漢語譯本 『不要搖動身體，才能進入白衣舍（Báiyī shè，指供奉佛陀的場所）就坐。』 『不要搖頭，才能進入白衣舍。』 『不要搖頭，才能進入白衣舍就坐。』 『不要搖動肩膀，才能進入白衣舍。』 『不要搖動肩膀，才能進入白衣舍就坐。』 『不要牽手，才能進入白衣舍。』 『不要牽手，才能進入白衣舍就坐。』 『不要遮掩他人，才能進入白衣舍。』 『不要遮掩他人，才能進入白衣舍就坐。』 『不要叉腰，才能進入白衣舍。』 『不要叉腰，才能進入白衣舍就坐。』 『不要用手托著臉頰，才能進入白衣舍。』 『不要用手托著臉頰，才能進入白衣舍就坐。』 『不要甩動胳膊，才能進入白衣舍。』 『不要甩動胳膊，才能進入白衣舍就坐。』 『不要高傲地向上看，才能進入白衣舍。』 『不要高傲地向上看，才能進入白衣舍就坐。』 『不要左顧右盼，才能進入白衣舍。』 『不要左顧右盼，才能進入白衣舍就坐。』 『不要蹲著行走，才能進入白衣舍。』 『不要蹲著行走，才能進入白衣舍就坐。』 『不要踮著腳行走，才能進入白衣舍。』 『不要踮著腳行走，才能進入白衣舍就坐。』 『不要用東西遮蓋頭部，才能進入白衣舍。』 『不要用東西遮蓋頭部，才能進入白衣舍就坐。』 『不要嬉戲打鬧，才能進入白衣舍。』 『不要嬉戲打鬧，才能進入白衣舍就坐。』 『不要大聲喧譁，才能進入白衣舍。』 『不要大聲喧譁，才能進入白衣舍就坐。』 『有次序地，才能進入白衣舍。』 『有次序地，才能進入白衣舍就坐。』 『一心一意地接受食物。』 『不要讓食物從缽中溢出。』 『羹和飯一起食用。』

【English Translation】 English version 『Without swaying the body, one may enter the Báiyī shè (白衣舍, White Robe Hall, a place dedicated to the Buddha) and be seated.』 『Without shaking the head, one may enter the Báiyī shè.』 『Without shaking the head, one may enter the Báiyī shè and be seated.』 『Without shaking the shoulders, one may enter the Báiyī shè.』 『Without shaking the shoulders, one may enter the Báiyī shè and be seated.』 『Without holding hands, one may enter the Báiyī shè.』 『Without holding hands, one may enter the Báiyī shè and be seated.』 『Without concealing others, one may enter the Báiyī shè.』 『Without concealing others, one may enter the Báiyī shè and be seated.』 『Without putting hands on hips, one may enter the Báiyī shè.』 『Without putting hands on hips, one may enter the Báiyī shè and be seated.』 『Without propping the cheek with the hand, one may enter the Báiyī shè.』 『Without propping the cheek with the hand, one may enter the Báiyī shè and be seated.』 『Without swinging the arms, one may enter the Báiyī shè.』 『Without swinging the arms, one may enter the Báiyī shè and be seated.』 『Without looking upwards haughtily, one may enter the Báiyī shè.』 『Without looking upwards haughtily, one may enter the Báiyī shè and be seated.』 『Without looking around left and right, one may enter the Báiyī shè.』 『Without looking around left and right, one may enter the Báiyī shè and be seated.』 『Without squatting while walking, one may enter the Báiyī shè.』 『Without squatting while walking, one may enter the Báiyī shè and be seated.』 『Without walking on tiptoes, one may enter the Báiyī shè.』 『Without walking on tiptoes, one may enter the Báiyī shè and be seated.』 『Without covering the head, one may enter the Báiyī shè.』 『Without covering the head, one may enter the Báiyī shè and be seated.』 『Without playing and laughing, one may enter the Báiyī shè.』 『Without playing and laughing, one may enter the Báiyī shè and be seated.』 『Without speaking loudly, one may enter the Báiyī shè.』 『Without speaking loudly, one may enter the Báiyī shè and be seated.』 『With proper order, one may enter the Báiyī shè.』 『With proper order, one may enter the Báiyī shè and be seated.』 『Receive food with a focused mind.』 『Do not receive food overflowing the bowl.』 『Eat both soup and rice together.』

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。」

「不于缽中處處取食。」

「不刳中央食。」

「不曲指收缽食。」

「不嗅食食。」

「諦視缽食。」

「不棄飯食。」

「不以食手，捉凈飲器。」

「不吸食食。」

「不嚼食作聲。」

「不舐取食。」

「不滿手食食。」

「不大張口食。」

「飯未至，不大張口待。」

「不縮鼻食。」

「不含食語。」

「不脹頰食。」

「不嚙半食。」

「不舒臂取食。」

「不振手食。」

「不吐舌食。」

「不含吞食。」

「不揣飯，遙擲口中。」

「不以缽中，有飯水，灑白衣屋內。」

「不以飯覆羹，更望得。」

「不嫌呵食。」

「不為己索益食。」

「不嫌心視比坐缽食。」

「不立大小便，除病。」

「不大小便凈水中，除病。」

「不大小便，生草菜上，除病。」

「人著屐，不應為說法，除病。」

「人著革屣，不應為說法，除病。」

「人現胸，不應為說法，除病。」

「人坐，比丘尼立，不應為說法，除病。」

「人在高坐，比丘尼在下，不應為說法，除

【現代漢語翻譯】 現代漢語譯本 『不要在缽中到處取食。』 『不要挖空中央來吃。』 『不要彎著手指收攏缽來吃。』 『不要嗅食物。』 『仔細看著缽中的食物。』 『不要丟棄飯食。』 『不要用沾著食物的手，拿乾淨的飲水器。』 『不要吸著食物吃。』 『不要嚼食物時發出聲音。』 『不要舔著取食物。』 『不要抓滿一把食物吃。』 『不要大張著嘴吃。』 『飯還沒到，不要大張著嘴等待。』 『不要縮著鼻子吃。』 『不要含著食物說話。』 『不要鼓著腮幫子吃。』 『不要咬一半就放下。』 『不要伸長手臂取食物。』 『不要抖動著手吃。』 『不要吐著舌頭吃。』 『不要囫圇吞棗地吃。』 『不要捏起飯，遠遠地扔到嘴裡。』 『不要把缽中的飯水，灑在在家居士的屋子裡。』 『不要用飯蓋住羹，還希望得到更多的食物。』 『不要嫌棄食物。』 『不要為自己索要更多的食物。』 『不要用嫌棄的眼光看著同座比丘（Bhikkhu，男性出家人）的缽中食物。』 『不要站著大小便，除非生病。』 『不要在乾淨的水中大小便，除非生病。』 『不要在生長的草菜上大小便，除非生病。』 『別人穿著木屐，不應該為他們說法，除非生病。』 『別人穿著皮鞋，不應該為他們說法，除非生病。』 『別人袒露胸膛，不應該為他們說法，除非生病。』 『別人坐著，比丘尼（Bhikkhuni，女性出家人）站著，不應該為他們說法，除非生病。』 『別人坐在高處，比丘尼在下面，不應該為他們說法，除』

【English Translation】 English version 『Do not take food from all places in the bowl.』 『Do not hollow out the center to eat.』 『Do not eat by curving your fingers to gather food into the bowl.』 『Do not smell the food.』 『Look attentively at the food in the bowl.』 『Do not discard food.』 『Do not use a hand soiled with food to hold a clean drinking vessel.』 『Do not slurp the food.』 『Do not make noise while chewing food.』 『Do not lick to take food.』 『Do not eat with a handful of food.』 『Do not eat with your mouth wide open.』 『Do not wait with your mouth wide open before the food arrives.』 『Do not eat while sniffing.』 『Do not speak with food in your mouth.』 『Do not eat with puffed cheeks.』 『Do not bite off half and leave the rest.』 『Do not stretch your arm to take food.』 『Do not eat while shaking your hand.』 『Do not eat while sticking out your tongue.』 『Do not swallow food whole.』 『Do not pick up rice and throw it into your mouth from afar.』 『Do not sprinkle the rice water from the bowl in the house of a layperson.』 『Do not cover the soup with rice, hoping to get more food.』 『Do not dislike or criticize the food.』 『Do not ask for more food for yourself.』 『Do not look with disdain at the food in the bowl of the Bhikkhu (male monastic) sitting next to you.』 『Do not stand to urinate or defecate, except when sick.』 『Do not urinate or defecate in clean water, except when sick.』 『Do not urinate or defecate on growing grass or vegetables, except when sick.』 『One should not teach the Dharma to someone wearing wooden clogs, except when sick.』 『One should not teach the Dharma to someone wearing leather shoes, except when sick.』 『One should not teach the Dharma to someone with their chest exposed, except when sick.』 『One should not teach the Dharma to a Bhikkhuni (female monastic) who is standing while one is sitting, except when sick.』 『One should not teach the Dharma to a Bhikkhuni who is below while one is sitting on a high seat, excep』

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病。」

「人臥，比丘尼坐，不應為說法，除病。」

「人在前，比丘尼在後，不應為說法，除病。」

「人在道中，比丘尼在道外，不應為說法，除病。」

「不為覆頭人說法，除病。」

「不為反抄衣人說法，除病。」

「不為左右反抄衣人說法，除病。」

「不為持蓋覆身人，說法，除病。」

「不為騎乘人說法，除病。」

「不為拄杖人說法，除病。」

「不為捉刀人說法。」

「不為捉弓箭人說法。」

「樹過人不得上，除大因緣，應當學。大因緣者：惡獸諸難，是名大因緣。」

五分律卷第十四 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十五(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第三分初受戒法上

佛在王舍城，告諸比丘：「過去有王名曰郁摩，有四庶子：一名照目、二名聰目、三名調伏象、四名尼樓；聰明遠達，並有威德。第一夫人有子，名曰長生，頑薄醜陋，眾人所賤。夫人念言：『我子雖長，才不及物；而彼四子並有威德，國祚所歸，必鐘此等。當設何計，固子基業？』復作是念：『王見信愛，兼余夫人！正當先以情求，次以理成耳！』

【現代漢語翻譯】 現代漢語譯本 『病人除外。』 『如果有人躺著，比丘尼（bhikkhuni）[女性出家人]坐著，不應該為他說法，除非是病人。』 『如果人在前面，比丘尼（bhikkhuni）[女性出家人]在後面，不應該為他說法，除非是病人。』 『如果人在路中間，比丘尼（bhikkhuni）[女性出家人]在路邊，不應該為他說法，除非是病人。』 『不要為頭戴帽子的人說法，除非是病人。』 『不要為反抄著衣服的人說法，除非是病人。』 『不要為左右都反抄著衣服的人說法，除非是病人。』 『不要為用傘蓋遮身的人說法，除非是病人。』 『不要為騎在坐騎上的人說法，除非是病人。』 『不要為拄著枴杖的人說法，除非是病人。』 『不要為拿著刀的人說法。』 『不要為拿著弓箭的人說法。』 『樹如果高於人，不得攀爬，除非有重大因緣，應當學習。重大因緣是指：惡獸等災難，這稱為重大因緣。』 《五分律》卷第十四 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》 《五分律》卷第十五(彌沙塞) 宋 罽賓（Kashmir）[古代地名，指克什米爾地區] 三藏（Tripitaka）[精通佛教三藏經典的僧人] 佛陀什（Buddhashe）[人名] 共 竺道生（Zhu Daosheng）[人名] 等譯 第三分 初受戒法 上 佛在王舍城（Rajagrha）[古印度城市]，告訴眾比丘（bhikkhu）[男性出家人]：『過去有位國王名叫郁摩（Ukma），有四個庶子：一名照目（Zhao Mu）、二名聰目（Cong Mu）、三名調伏象（Tiao Fu Xiang）、四名尼樓（Ni Lou）；他們聰明且有遠見，並且具有威望和德行。第一夫人有個兒子，名叫長生（Chang Sheng），愚笨醜陋，被眾人所輕賤。夫人心想：「我的兒子雖然年長，但才能不及他人；而那四個兒子都具有威望和德行，國家的命運歸屬，必定會落在他們身上。應當想什麼辦法，來鞏固我兒子的基業呢？」』又這樣想：『國王非常信任我，並且寵愛我！應該先用感情來請求，然後用道理來說服！』

【English Translation】 English version 『Except for the sick.』 『If a person is lying down and a bhikkhuni [female monastic] is sitting, she should not preach to them, except if they are sick.』 『If a person is in front and a bhikkhuni [female monastic] is behind, she should not preach to them, except if they are sick.』 『If a person is in the road and a bhikkhuni [female monastic] is outside the road, she should not preach to them, except if they are sick.』 『Do not preach to a person with their head covered, except if they are sick.』 『Do not preach to a person with their clothes tucked up, except if they are sick.』 『Do not preach to a person with their clothes tucked up on both sides, except if they are sick.』 『Do not preach to a person who is covering their body with a parasol, except if they are sick.』 『Do not preach to a person who is riding a mount, except if they are sick.』 『Do not preach to a person who is leaning on a staff, except if they are sick.』 『Do not preach to a person who is holding a knife.』 『Do not preach to a person who is holding a bow and arrow.』 『One should not climb a tree that is taller than a person, unless there is a great cause, one should learn. A great cause is: dangers from fierce beasts, this is called a great cause.』 《Vinaya in Five Parts》 Scroll 14 《Taisho Tripitaka》 Volume 22, No. 1421, 《Mahisasaka Vinaya》 《Vinaya in Five Parts》 Scroll 15 (Mahisasaka) Translated by Tripitaka Buddhashe [name] from Kashmir [ancient region] of the Song Dynasty, together with Zhu Daosheng [name] and others. Part Three, First Section, Rules for Receiving Ordination, Part One The Buddha was in Rajagrha [ancient Indian city], and told the bhikkhus [male monastics]: 『In the past, there was a king named Ukma, who had four sons from concubines: the first was named Zhao Mu, the second was named Cong Mu, the third was named Tiao Fu Xiang, and the fourth was named Ni Lou; they were intelligent and far-sighted, and possessed both prestige and virtue. The first queen had a son named Chang Sheng, who was foolish and ugly, and despised by everyone. The queen thought to herself: 「Although my son is older, his talent is inferior to others; while those four sons possess prestige and virtue, and the fate of the kingdom will surely fall upon them. What plan should I devise to secure my son's foundation?」』 She further thought: 『The king trusts and loves me very much! I should first plead with emotion, and then persuade with reason!』

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即如其念，便自嚴飾，于王入時，倍如承敬。王欲親近，即便啼泣，王問其故，夫人答言：『微愿不遂，於是盡矣！』王言：『汝愿理茍可從，誓不相違！』便白王言：『王之四子並有威德，我子雖長，才不及物，承系大業必為倰奪！若王擯斥四子，我情乃安！』王言：『四子孝友，於國無愆。我今云何而得擯黜？』夫人又言：『我心劬勞，實兼家國！王此四子並有威德，民各懷附已；一旦競逐，必相殄滅，大國之祚何必王后？』王言：『止，止！勿復有言！』即呼四子敕令出國。四子奉命，即便裝嚴。時四子母及同生姊妹，咸求同去；又諸力士、百工、婆羅門、長者、居士、一切人民，多樂隨從，王悉聽之。於是四子拜辭而去，渡傍耆羅河，到雪山北，土地平廣，四望清凈，又多名果、異類禽獸。四子見之，呼婆羅門、長者、居士住，共議言：『所經諸處，無勝此者！可以居乎？』咸無異議。即便頓止，營建城邑。數年之中歸者如市，漸漸熾盛，遂成大國。

「去後數年，父王思子，問群臣言：『我四子者，今在何許？』答言：『在雪山北，近舍夷林，築城營邑，人民熾盛，地沃野豐，衣食無乏。』王聞三嘆：『我子有能！』如是三嘆。從是遂號為釋迦種也。

「尼樓有子，名象頭羅。像頭羅子，名瞿

【現代漢語翻譯】 現代漢語譯本： 『正如她所想的那樣，她便精心打扮自己，當國王來時，她表現得更加恭敬。國王想要親近她，她就哭泣，國王問她原因，夫人回答說：』小小的願望不能實現，我就要完了！『國王說：』如果你的願望在理並且可以實現，我發誓不會違揹你！『夫人就對國王說：』您的四個兒子都很有威望和德行，我的兒子雖然年長，但才能不如他們，繼承大業必定會被他們奪走！如果大王您能放逐這四個兒子，我的心才能安定！『國王說：』四個兒子孝順友愛，對國家沒有過錯。我怎麼能放逐他們呢？『夫人又說：』我用心操勞，實在是爲了國家和家庭！大王的這四個兒子都很有威望和德行，百姓各自依附他們；一旦發生爭奪，必定互相殘殺，那麼大國的基業何必要傳給您的後代呢？『國王說：』住口，住口！不要再說了！『隨即召來四個兒子，命令他們出國。四個兒子接受命令，立即準備行裝。當時四個兒子的母親以及同胞姐妹，都請求一同前往；又有許多力士、工匠、婆羅門、長者、居士、一切人民，大多樂意跟隨，國王都允許了。於是四個兒子拜別離去，渡過傍耆羅河（Pangqiluo River），到達雪山（Snow Mountain）以北，那裡土地平坦寬廣，四處景色清凈，又有許多名貴的果實、奇異的禽獸。四個兒子看到后，召集婆羅門（Brahman）、長者、居士住下，共同商議說：』我們所經過的各個地方，沒有比這裡更好的了！可以在這裡居住嗎？『大家都表示沒有異議。於是就在那裡停下來，開始建造城邑。幾年之中，歸附的人如同趕集一樣，漸漸地興盛起來，最終成為一個大國。

『離開后幾年，父王思念兒子，問群臣說：』我的四個兒子，現在在哪裡？『回答說：』在雪山（Snow Mountain）以北，靠近舍夷林（Sheyi Forest），修築城池，人民興盛，土地肥沃物產豐富，衣食不缺。『國王聽了，三次感嘆說：』我的兒子們真有才能！『像這樣感嘆了三次。從此就號稱為釋迦（Shijia）種姓了。

『尼樓（Nilou）有個兒子，名叫象頭羅（Xiangtouluo）。像頭羅（Xiangtouluo）的兒子，名叫瞿（Qu）。』

【English Translation】 English version: 『Just as she thought, she adorned herself meticulously, and when the king entered, she showed even greater respect. When the king wanted to get close to her, she wept, and the king asked her the reason. The lady replied, 'My small wish cannot be fulfilled, and I am finished!' The king said, 'If your wish is reasonable and can be fulfilled, I vow not to go against you!' Then the lady said to the king, 'Your four sons all have prestige and virtue, but my son, although older, is not as talented as them. Inheriting the great undertaking will surely be seized by them! If you, Great King, could banish these four sons, my heart would be at peace!' The king said, 'The four sons are filial and friendly, and have not committed any faults against the country. How can I banish them?' The lady said again, 'I toil with my heart, truly for the sake of the country and the family! These four sons of the Great King all have prestige and virtue, and the people each rely on them; once a struggle occurs, they will surely kill each other, so why must the foundation of the great country be passed on to your descendants?' The king said, 'Stop, stop! Say no more!' Immediately he summoned the four sons and ordered them to leave the country. The four sons accepted the order and immediately prepared their luggage. At that time, the mothers and sisters of the four sons all requested to go with them; and many strongmen, artisans, Brahmans (Brahman), elders, laymen, and all the people were mostly willing to follow, and the king allowed it. So the four sons bid farewell and left, crossed the Pangqiluo River (Pangqiluo River), and arrived north of the Snow Mountain (Snow Mountain), where the land was flat and wide, the scenery was clear and pure, and there were many precious fruits and exotic birds and animals. When the four sons saw it, they summoned the Brahmans (Brahman), elders, and laymen to stay, and discussed together, saying, 'Of all the places we have passed through, there is no better place than this! Can we live here?' Everyone agreed without objection. So they stopped there and began to build cities. Within a few years, those who returned were like a market, gradually becoming prosperous, and eventually becoming a great country.

'Several years after they left, the father king missed his sons and asked his ministers, 'Where are my four sons now?' They replied, 'North of the Snow Mountain (Snow Mountain), near the Sheyi Forest (Sheyi Forest), they have built cities, the people are prosperous, the land is fertile and rich, and there is no lack of food and clothing.' The king listened and sighed three times, saying, 'My sons are truly capable!' He sighed like this three times. From then on, they were called the Shijia (Shijia) clan.

'Nilou (Nilou) had a son named Xiangtouluo (Xiangtouluo). Xiangtouluo's (Xiangtouluo) son was named Qu (Qu).'

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頭羅。瞿頭羅子，名尼休羅。尼休羅有四子：一名凈飯、二名白飯、三名斛飯、四名甘露飯。凈飯王有二子：一名菩薩、二名難陀。白飯有二子：一名阿難陀、二名調達。斛飯有二子：一名摩訶男、二名阿那律。甘露飯有二子：一名婆婆、二名拔提。菩薩有子，名羅睺羅。

「菩薩少有出家志，父王恐其學道，常以五欲而娛樂之。至年十四，嚴駕遊觀，出東城門，逢見老人，頭白背僂，拄杖羸步。問御者曰：『此為何人？』答曰：『老人也！』又問：『何謂為老？』答曰：『年耆根熟，形變色衰，坐起苦極，余命無幾，故謂之老。』菩薩曰：『吾免之乎？』答曰：『未也！』便回駕還宮，自念未離老法，愁憂不樂。王問御者：『太子出為樂不？』答言：『不樂！』又問：『何故？』答曰：『逢見老人，是故不樂。』王恐相師言實，出家不久，復增五欲以娛樂之。

「菩薩久后復敕御者嚴駕遊觀，出南城門，逢見病人，形體羸瘦，倚門喘息，問御者曰：『此為何人？』答曰：『病人也！』又問：『何謂為病？』答曰：『四大增損，飲食不能，氣息羸微，命在漏刻，故謂之病。』又問：『吾免之乎？』答曰：『未也！』便回駕還宮，自念未離老病，更增愁憂。王復問御者：『太子此出樂不？』答言：『逾更不

【現代漢語翻譯】 現代漢語譯本 頭羅（Śuddhodana 的祖父）。瞿頭羅子（Śuddhodana 的父親），名叫尼休羅（Simhahanu）。尼休羅（Simhahanu）有四個兒子：第一個叫凈飯（Śuddhodana），第二個叫白飯（Śuklodana），第三個叫斛飯（Dronodana），第四個叫甘露飯（Amritodana）。凈飯王（Śuddhodana）有兩個兒子：第一個叫菩薩（Bodhisattva，指釋迦牟尼佛），第二個叫難陀（Nanda）。白飯（Śuklodana）有兩個兒子：第一個叫阿難陀（Ānanda），第二個叫調達（Devadatta）。斛飯（Dronodana）有兩個兒子：第一個叫摩訶男（Mahanama），第二個叫阿那律（Anuruddha）。甘露飯（Amritodana）有兩個兒子：第一個叫婆婆（Bhava），第二個叫拔提（Bhadrika）。菩薩（Bodhisattva）有個兒子，名叫羅睺羅（Rāhula）。 『菩薩（Bodhisattva）從小就有出家的志向，父王（凈飯王 Śuddhodana）擔心他學道，常常用五欲來娛樂他。到了十四歲，（菩薩）命人準備車駕出遊觀賞，從東城門出去，遇到一位老人，頭髮花白，背也彎了，拄著枴杖，步履蹣跚。問御者說：『這是什麼人？』回答說：『是老人啊！』又問：『什麼叫做老？』回答說：『年紀大了，身體機能衰退，容貌改變，氣色衰敗，坐著或站著都非常痛苦，剩下的壽命沒有多少了，所以叫做老。』菩薩（Bodhisattva）問：『我能免除衰老嗎？』回答說：『不能啊！』（菩薩）便調轉車駕回宮，心想自己還沒有脫離衰老之法，因此憂愁不樂。國王（凈飯王 Śuddhodana）問御者：『太子出去快樂嗎？』回答說：『不快樂！』又問：『為什麼？』回答說：『（太子）遇到了老人，所以不快樂。』國王（凈飯王 Śuddhodana）擔心相師的話應驗，（太子）出家為時不遠，又增加五欲來娛樂他。 『菩薩（Bodhisattva）過了很久，又命令御者準備車駕出遊觀賞，從南城門出去，遇到一位病人，形體非常瘦弱，靠著門喘氣，問御者說：『這是什麼人？』回答說：『是病人啊！』又問：『什麼叫做病？』回答說：『四大不調，飲食難以下嚥，氣息微弱，生命危在旦夕，所以叫做病。』又問：『我能免除疾病嗎？』回答說：『不能啊！』（菩薩）便調轉車駕回宮，心想自己還沒有脫離衰老和疾病，更加憂愁。國王（凈飯王 Śuddhodana）又問御者：『太子這次出去快樂嗎？』回答說：『更加不快樂了！』

【English Translation】 English version Śuddhodana. The son of Śuddhodana was named Simhahanu. Simhahanu had four sons: the first was named Śuddhodana, the second Śuklodana, the third Dronodana, and the fourth Amritodana. King Śuddhodana had two sons: the first was named Bodhisattva (referring to Śākyamuni Buddha), and the second Nanda. Śuklodana had two sons: the first was named Ānanda, and the second Devadatta. Dronodana had two sons: the first was named Mahanama, and the second Anuruddha. Amritodana had two sons: the first was named Bhava, and the second Bhadrika. The Bodhisattva had a son named Rāhula. 『The Bodhisattva had the aspiration to renounce the world from a young age, but his father, King Śuddhodana, feared that he would pursue the path of learning, so he constantly entertained him with the five desires. When he reached the age of fourteen, he ordered a carriage to go out for sightseeing. He went out through the east gate and encountered an old man with white hair, a hunched back, leaning on a cane, and walking weakly. He asked the charioteer, 『Who is this person?』 The charioteer replied, 『It is an old man!』 He asked again, 『What is meant by old?』 The charioteer replied, 『He is old in years, his physical functions have matured and declined, his appearance has changed, his complexion has faded, sitting or standing is extremely painful, and his remaining life is not much, so he is called old.』 The Bodhisattva asked, 『Can I be exempt from old age?』 The charioteer replied, 『No, you cannot!』 He then turned the carriage back to the palace, thinking that he had not yet escaped the law of old age, and was worried and unhappy. The king (Śuddhodana) asked the charioteer, 『Was the prince happy when he went out?』 The charioteer replied, 『No, he was not happy!』 He asked again, 『Why?』 The charioteer replied, 『He encountered an old man, so he was not happy.』 The king (Śuddhodana) feared that the words of the fortune-teller would come true, and that the prince would renounce the world soon, so he increased the five desires to entertain him. 『After a long time, the Bodhisattva again ordered the charioteer to prepare a carriage to go out for sightseeing. He went out through the south gate and encountered a sick person, with a very thin body, leaning against the door and panting. He asked the charioteer, 『Who is this person?』 The charioteer replied, 『It is a sick person!』 He asked again, 『What is meant by sickness?』 The charioteer replied, 『The four elements are imbalanced, he cannot eat or drink, his breath is weak, and his life is in danger, so he is called sick.』 He asked again, 『Can I be exempt from sickness?』 The charioteer replied, 『No, you cannot!』 He then turned the carriage back to the palace, thinking that he had not yet escaped old age and sickness, and was even more worried. The king (Śuddhodana) asked the charioteer again, 『Was the prince happy this time when he went out?』 The charioteer replied, 『He was even more unhappy!』

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樂。』又問：『何故？』答曰：『逢見病人，是故不樂。』王恐出家不久，復增五欲，晝夜娛樂。

「菩薩久后復敕御者，嚴駕遊觀，出西城門，逢見死人，舁尸在前，室家男女哀號隨後。問御者曰：『此為何人？』答曰：『死人也！』又問：『何謂為死？』答曰：『氣絕神逝，無所復知，棄之空野，長離親戚，故謂之死。』又問：『吾免之乎？』答曰：『未也！』菩薩自念，未離老病死法，更增愁憂，即回車還，逢見一人，剃除鬚髮，法服擎缽，視地而行。問御者曰：『此為何人？衣服異世。』答曰：『出家人也！』又問：『何謂出家？』答曰：『善自調伏，具諸威儀，常行忍辱，憐愍眾生，故謂出家。』菩薩聞已，三稱：『善哉，惟是為快！』至便下車，恭敬而問：『何故形服與世絕異？』答亦如上。菩薩復三稱：『善哉，惟是為快！』登車向宮。有一女人遙見菩薩，生欲愛心，即說偈言：

「『母有此子樂，　　其父亦甚歡； 　　女人有此婿，　　樂過於泥洹。』

「菩薩聞說泥洹聲，歡喜踴躍，自念：『我何當得此無上泥洹？』還宮思惟，未離生老病死之法。王問御者：『太子今出樂不？』答言：『始出不悅，還時甚樂！』又問：『何故？』答曰：『出逢死人，是故不悅。還見比丘，是故歡

【現代漢語翻譯】 現代漢語譯本：佛陀又問：『為什麼不快樂？』回答說：『因為看見了病人，所以不快樂。』國王擔心太子很快就會出家，就增加他的五欲享受，日夜尋歡作樂。

菩薩過了很久之後，再次命令御者準備車駕出遊，從西城門出去，遇到死人，有人抬著屍體在前面走，死者的家屬男女老少在後面哀號痛哭。菩薩問御者說：『這是什麼人？』回答說：『是死人！』又問：『什麼叫做死？』回答說：『氣息斷絕，神識離去，什麼都不知道了，被拋棄在荒野，永遠離開親人，所以叫做死。』又問：『我能免於一死嗎？』回答說：『不能！』菩薩心想，還沒有脫離衰老、疾病、死亡的法則，更加愁苦憂慮，就調轉車頭返回。途中遇到一個人，剃除了鬚髮，身穿袈裟，手持缽盂，看著地面行走。菩薩問御者說：『這是什麼人？衣服和世俗之人不一樣。』回答說：『是出家人！』又問：『什麼叫做「出家」？』回答說：『善於調伏自己的心性，具備各種威儀，常常實行忍辱，憐憫眾生，所以叫做「出家」。』菩薩聽了之後，三次稱讚：『太好了，只有這樣才是真正的快樂！』於是下車，恭敬地詢問：『為什麼你的形貌服飾和世俗之人完全不同？』出家人也像之前御者一樣回答。菩薩又三次稱讚：『太好了，只有這樣才是真正的快樂！』然後登上車返回王宮。有一個女人遠遠地看見菩薩，生起了愛慕之心，就說了一首偈頌：

『母親有這樣的兒子真快樂，他的父親也一定非常歡喜；女人有這樣的丈夫，快樂勝過涅槃。』

菩薩聽到『涅槃』這個詞，歡喜踴躍，心想：『我什麼時候才能證得這無上的涅槃？』回到王宮后，他思索著，自己還沒有脫離生老病死的法則。國王問御者：『太子今天出去快樂嗎？』回答說：『剛出去的時候不快樂，回來的時候非常快樂！』又問：『為什麼？』回答說：『出去的時候遇到了死人，所以不快樂；回來的時候看見了比丘（Bhiksu），所以歡喜。』

【English Translation】 English version: The Buddha further asked, 'Why are you unhappy?' The reply was, 'Because I saw a sick person, that's why I am unhappy.' The king, fearing that the prince would soon renounce the world, increased his sensual pleasures, indulging in entertainment day and night.

After a long time, the Bodhisattva again ordered the charioteer to prepare the carriage for an excursion. They went out through the west gate and encountered a dead person. People were carrying the corpse in front, and the deceased's family members, men and women, were wailing behind. The Bodhisattva asked the charioteer, 'Who is this person?' The reply was, 'It is a dead person!' He further asked, 'What is meant by death?' The reply was, 'The breath is cut off, the spirit departs, one knows nothing more, is abandoned in the wilderness, and is forever separated from relatives. Therefore, it is called death.' He further asked, 'Can I avoid it?' The reply was, 'No!' The Bodhisattva thought to himself, 'I have not yet escaped the laws of old age, sickness, and death,' and became even more sorrowful and worried. He immediately turned the carriage around and returned. On the way, he encountered a person who had shaved his head and beard, wore a kasaya (robe), carried a patra (bowl), and walked looking at the ground. The Bodhisattva asked the charioteer, 'Who is this person? His clothes are different from those of the world.' The reply was, 'It is a renunciant (出家人)!' He further asked, 'What is meant by 'renunciation'?' The reply was, 'One who is good at subduing their own mind, possesses all kinds of dignified conduct, constantly practices forbearance, and has compassion for all beings. Therefore, it is called 'renunciation'.' Upon hearing this, the Bodhisattva praised three times, 'Excellent, only this is true happiness!' He then got out of the carriage and respectfully asked, 'Why are your appearance and clothing completely different from those of the world?' The renunciant replied as the charioteer had done before. The Bodhisattva again praised three times, 'Excellent, only this is true happiness!' Then he boarded the carriage and returned to the palace. A woman, seeing the Bodhisattva from afar, developed feelings of love and spoke a verse:

'The mother who has such a son is happy, his father is also very joyful; the woman who has such a husband is happier than Nirvana (泥洹).'

Upon hearing the word 'Nirvana (泥洹)', the Bodhisattva rejoiced and thought to himself, 'When will I attain this unsurpassed Nirvana (泥洹)?' Returning to the palace, he pondered that he had not yet escaped the laws of birth, old age, sickness, and death. The king asked the charioteer, 'Is the prince happy today?' The reply was, 'He was not happy when he first went out, but he was very happy when he returned!' He further asked, 'Why?' The reply was, 'He encountered a dead person when he went out, so he was unhappy; he saw a Bhiksu (比丘) when he returned, so he was happy.'

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樂。』王復唸曰：『相師言實，出家必矣！』復增五欲晝夜娛樂。菩薩為諸妓女所娛樂已，便得暫眠，眾妓女輩皆淳惛而寐。菩薩尋覺，觀諸妓直更相荷枕，或露形體如木人狀，鼻涕，目淚，口中流涎，琴瑟箏笛縱橫在地；又見宮殿，猶如丘墓。菩薩見已，三反稱言：『禍哉，禍哉！』走視父王所住宮殿，宮殿變狀，亦復如是。複稱：『禍哉！』深生厭離。於是菩薩敕奴闡陀：『汝起被馬，勿令人聞！』闡陀白言：『夜非行時，不應遊觀，又無怨敵，逼于上宮。不審何故夜敕被馬？』太子答言：『有大怨敵，汝不知耶？老病死怨，怨之大者！汝速被馬，勿得稽留！』即被白馬，牽至中庭，白言：『馬已來此！』菩薩便到馬所，將欲跨之，馬大悲鳴，天神恐有留難，即散馬聲，令人不聞。菩薩跨馬向合，合即自開；復向城門，門亦自開，既出門已，向阿㝹耶林，去城不遠，便下馬脫寶衣，語闡陀言：『汝可牽馬，並持寶衣還宮，道吾拜白父母：「今辭學道，不久當還，愿不垂憂！」』闡陀涕泣長跪，白言：『相師昔記太子，當爲轉輪聖王，七寶千子，王四天下，正法御世，不用兵杖，自然太平；而今云何棄此王位，脫身寶衣，受苦山野？』菩薩反問：『相師爾時，復何所記？』答言：『若不樂天下，出家學道，當成無上

【現代漢語翻譯】 現代漢語譯本：快樂。』國王再次唸叨說：『相士說得真準，（我兒）出家是必然的了！』於是更加放縱五欲，日夜享樂。菩薩被眾們娛樂之後，便稍微睡了一會兒，這些們都昏睡過去了。菩薩隨即醒來，看到眾妓女們互相枕著，有的裸露身體，像木頭人一樣，鼻涕眼淚，口中流著口水，琴瑟箏笛散亂地落在地上；又看到宮殿，就像墳墓一樣。菩薩看到這些，再三地說：『可悲啊，可悲啊！』跑去看父王居住的宮殿，宮殿的景象，也和剛才一樣。又說：『可悲啊！』深深地感到厭惡和遠離。於是菩薩命令奴僕闡陀（Chandaka）：『你起來備馬，不要讓人聽見！』闡陀回答說：『現在是夜晚，不是出行的時候，不應該遊玩觀賞，又沒有怨敵，逼迫到上宮。不知道什麼緣故，要在夜裡備馬？』太子回答說：『有很大的怨敵，你不知道嗎？衰老、疾病、死亡這些怨敵，是最大的怨敵！你快點備馬，不要耽擱！』闡陀立刻備好白馬，牽到中庭，稟告說：『馬已經牽來了！』菩薩來到馬旁，將要騎上去，馬大聲悲鳴，天神恐怕有人阻攔，就散去了馬的叫聲，讓人聽不見。菩薩騎馬走向城門，城門就自動打開了；又走向城門，城門也自動打開了，出了城門之後，向阿㝹耶林（Anupama Grove）走去，離城不遠，就下馬脫下寶貴的衣服，對闡陀說：『你可以牽著馬，拿著寶貴的衣服回宮，替我拜見父母，告訴他們：「我現在辭別去學道，不久就會回來，希望不要憂慮！」』闡陀哭泣著長跪，稟告說：『相士過去預言太子，應當成為轉輪聖王（Chakravarti-raja），擁有七寶（Seven Treasures）和一千個兒子，統治四天下（Four Continents），用正法治理天下，不用兵器，自然太平；而現在為什麼要拋棄這王位，脫下寶貴的衣服，到山野中受苦呢？』菩薩反問：『相士當時，還說了些什麼？』闡陀回答說：『如果（太子）不喜歡統治天下，出家學道，應當成就無上

【English Translation】 English version: 『Happiness.』 The king repeated, 『The soothsayer was right, he will definitely renounce the world!』 He then indulged in the five desires day and night. After the Bodhisattva was entertained by the s, he fell into a brief sleep, and the s all fell into a deep slumber. The Bodhisattva awoke and saw the **s lying on each other, some with their bodies exposed like wooden figures, with snot, tears, and drool flowing from their mouths, and the zithers, harps, and flutes scattered on the ground. He also saw the palace as if it were a graveyard. Seeing this, the Bodhisattva exclaimed three times, 『Woe is me, woe is me!』 He ran to see the palace where his father lived, and the state of the palace was the same as before. He exclaimed again, 『Woe is me!』 and felt a deep sense of disgust and detachment. Then the Bodhisattva ordered the servant Chandaka: 『Get up and saddle the horse, don't let anyone hear!』 Chandaka replied, 『It is not the time to travel at night, nor should we be sightseeing, and there are no enemies forcing us to the upper palace. I don't know why you are ordering me to saddle the horse at night?』 The prince replied, 『There are great enemies, don't you know? Old age, sickness, and death are the greatest enemies! Hurry and saddle the horse, don't delay!』 He immediately saddled the white horse and led it to the middle courtyard, saying, 『The horse has been brought here!』 The Bodhisattva went to the horse and was about to mount it when the horse neighed loudly. The gods, fearing that there would be obstacles, silenced the horse's neighing so that no one could hear it. The Bodhisattva rode the horse towards the gate, and the gate opened by itself; he then went to the city gate, and the gate also opened by itself. After leaving the city gate, he went towards the Anupama Grove (阿㝹耶林), not far from the city. He dismounted, took off his precious clothes, and said to Chandaka, 『You can lead the horse and take the precious clothes back to the palace, and on my behalf, bow to my parents and tell them: 「I am now leaving to study the Way, and I will return soon, I hope you will not worry!」』 Chandaka wept and knelt down, saying, 『The soothsayer once predicted that the prince would become a Chakravarti-raja (轉輪聖王), possessing the Seven Treasures (七寶) and a thousand sons, ruling the Four Continents (四天下), governing the world with the Dharma, without the use of weapons, and there would be natural peace; but now why are you abandoning this throne, taking off your precious clothes, and suffering in the mountains and fields?』 The Bodhisattva asked in return, 『What else did the soothsayer say at that time?』 Chandaka replied, 『If (the prince) does not enjoy ruling the world, and renounces the world to study the Way, he will attain unsurpassed'

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等正覺道。』菩薩語言：『汝聞此語，今何為憂？但速還歸，啟白父母：「設我骸骨枯腐，不盡生老病死之原，終不還反！」』於是闡陀悲泣前禮，右繞三匝，牽馬持寶衣還宮。

「菩薩前行，見一獵人著袈裟衣，往至其所，以所著衣價直百千，用以貿之，得著而去。菩薩復前向須摩那樹，樹下有剃頭師，求令除發，即為剃之。釋提桓因如屈伸臂頃至菩薩前，以衣承發，持還天宮。剃已，作是念：『我今已為出家，自然具戒。』於是漸漸遊行，到王舍城。瓶沙王少有五愿：一者、父王登遐，我當紹位；二者、愿為王時，遇佛出世；三者、愿身見佛，親近供養；四者、愿發喜心，得聞正法；五者、愿聞法已，即得信解。菩薩入城乞食，威儀庠序，視地而行，時未有缽，持蓮華葉展轉道路，葉不離根。時王與諸群臣于高樓上，遙見菩薩以為奇雅，顧語眾臣：『未曾見聞若斯人比，必是神聖！』咸皆白言：『昔聞雪山北，迦維羅衛城王名凈飯，生子名菩薩；相師相之，若在家者，當爲轉輪聖王，主四天下七寶自至，所謂輪寶、象寶、馬寶、珠寶、女寶、臣寶、主兵寶；王有千子勇健多力，以法御世，兵杖不用自然太平。若不樂世間，出家學道，道成號佛，度人生死。聞已出家，此人必是！』王聞是語，便大歡喜言：『

【現代漢語翻譯】 現代漢語譯本： 『證得真正的覺悟之道。』菩薩說：『你聽到這些話，現在為何還憂愁呢？只需儘快回去，稟告你的父母：「如果我不能徹底解決生老病死的根源，即使骸骨枯朽，也終不返回！」』於是闡陀（Chandaka，菩薩的車伕）悲傷地哭泣，向前禮拜，右繞三圈，牽著馬，拿著寶衣返回王宮。

『菩薩繼續前行，看見一位穿著袈裟的獵人，便走到他那裡，用自己所穿的衣服，價值百千，與他交換，然後穿著袈裟離去。菩薩又向前走到須摩那樹（Sumana tree）下，那裡有一位剃頭師，菩薩請求他剃除頭髮，剃頭師就為他剃了發。釋提桓因（Śakro devānām indraḥ，天帝）像屈伸手臂一樣迅速來到菩薩面前，用衣服接住菩薩的頭髮，帶回天宮。剃髮完畢后，菩薩心想：「我現在已經出家，自然具足戒律。」於是漸漸行走，到達王舍城（Rājagṛha）。瓶沙王（Bimbisāra，頻婆娑羅王）年輕時有五個願望：第一，希望父王駕崩后，我能繼承王位；第二，希望我為國王時，能遇到佛陀出世；第三，希望親身見到佛陀，親近供養；第四，希望生起歡喜心，聽聞正法；第五，希望聽聞正法后，立即獲得信解。菩薩進入城中乞食，威儀莊嚴有序，目光注視地面而行。當時還沒有缽，菩薩用蓮花葉托著食物，走在道路上，蓮花葉始終沒有離開根。當時國王和群臣在高樓上，遠遠看見菩薩，覺得非常奇特，回頭對眾臣說：「我從未見過這樣的人，一定是神聖之人！」眾臣都說：「過去聽說雪山北面，有個迦維羅衛城（Kapilavastu），國王名叫凈飯（Śuddhodana），生了一個兒子名叫菩薩；相師為他占卜，說如果他在家，將會成為轉輪聖王（cakravartin），統治四天下，七寶自然到來，即輪寶（cakra-ratna）、象寶（hasti-ratna）、馬寶（aśva-ratna）、珠寶（maṇi-ratna）、女寶（strī-ratna）、臣寶（pariṇāyaka-ratna）、主兵寶（senāpati-ratna）；國王有一千個兒子，勇猛健壯，以正法治理國家，不用兵器，自然太平。如果他不喜歡世間，出家學道，成就后號為佛陀，度脫眾生脫離生死。聽說他已經出家，這個人必定就是他！」國王聽了這些話，非常歡喜地說：』

【English Translation】 English version: 'Attain the path of perfect enlightenment.' The Bodhisattva said, 'Having heard these words, why are you still worried? Just return quickly and inform your parents: "If I do not completely eradicate the source of birth, old age, sickness, and death, even if my bones decay, I will never return!"' Thereupon, Chandaka (the Bodhisattva's charioteer) wept with sorrow, prostrated himself, circumambulated three times to the right, and led the horse, carrying the precious garments, back to the palace.

'The Bodhisattva proceeded and saw a hunter wearing a kasaya robe. He went to him and exchanged his own garments, worth hundreds of thousands, for the kasaya, and then departed. The Bodhisattva then went towards the Sumana tree, where there was a barber. He asked the barber to shave his head, and the barber did so. Śakro devānām indraḥ (the lord of the gods) arrived before the Bodhisattva as quickly as one could stretch and bend an arm, and caught the hair with his robe, taking it back to the heavenly palace. After shaving his head, the Bodhisattva thought, "Now that I have renounced the world, I naturally possess the precepts." Thus, he gradually traveled to Rājagṛha (the city of kings). King Bimbisāra (King Bimbisāra) had five wishes when he was young: first, that when his father passed away, he would inherit the throne; second, that when he was king, he would encounter a Buddha appearing in the world; third, that he would personally see the Buddha, draw near, and make offerings; fourth, that he would generate joy and hear the true Dharma; fifth, that after hearing the Dharma, he would immediately attain faith and understanding. The Bodhisattva entered the city to beg for food, his demeanor dignified and orderly, his eyes cast down to the ground as he walked. At that time, there were no bowls, so he held lotus leaves, passing through the streets, the leaves never separating from their roots. The king and his ministers were on a high tower, and from afar they saw the Bodhisattva and found him extraordinary and elegant. The king turned to his ministers and said, "I have never seen or heard of anyone like this before; he must be a divine being!" They all said, "In the past, we heard that north of the Snow Mountains, in the city of Kapilavastu, there was a king named Śuddhodana, who had a son named Bodhisattva. A fortune-teller predicted that if he remained at home, he would become a cakravartin (wheel-turning king), ruling the four continents, and the seven treasures would naturally come to him, namely the wheel-treasure (cakra-ratna), the elephant-treasure (hasti-ratna), the horse-treasure (aśva-ratna), the jewel-treasure (maṇi-ratna), the woman-treasure (strī-ratna), the minister-treasure (pariṇāyaka-ratna), and the military-treasure (senāpati-ratna); the king would have a thousand sons, brave and strong, and would govern the world with righteousness, without the use of weapons, and there would be natural peace. If he did not enjoy the world and renounced the world to study the Way, he would become a Buddha and deliver beings from birth and death. Having heard that he has renounced the world, this person must be him!" Upon hearing these words, the king was overjoyed and said:'

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吾昔五愿一愿已果，余有四愿，今必獲矣！』即敕二人：『往視菩薩於何憩止？吾當出詣。』受教馳往，見菩薩乞食畢，還波羅㮏山，向波旬國結跏趺坐，一人往視，一人還白。王即嚴駕，出詣菩薩止頓山下，王步上山，至菩薩所。菩薩言：『善來，大王！得無疲極？』王即稽首禮足，卻坐一面，白菩薩言：『本生何國？何姓出家？』菩薩答曰：『生雪山北，舍夷國迦維羅衛城，父名凈飯，姓曰瞿曇。』王欲試菩薩，語言：『比丘族姓尊貴，世為王胄，聖德自然，應君四海。四海颙颙莫不企仰，若能降志，亦當稱蕃北面相事。』菩薩答曰：『位莫尊轉輪王，吾已棄之，況四海乎！所以出家求道，欲度一切生死大苦！何不請我道成先度，乃反區區以此相要？』王言：『善哉，斯語甚快！道成之日，愿先度我及此國人！』菩薩許之，王大歡喜，禮足辭退。

「王去後，菩薩便向菩提樹，去樹不遠見一人刈草名曰吉安，從乞少草持至樹下，敷已結跏趺坐，直身正意，繫念在前，即除五蓋，離欲惡不善法，乃至得第四禪，遊戲其中，通三十七道品之行；以此凈心，三明洞照，所謂：宿命明、他心明、漏盡明，如《瑞應本起》中說。於是起，到郁鞞羅聚落。始得佛道，坐林樹下，初夜逆順觀十二因緣：緣是，故有是；緣滅

【現代漢語翻譯】 現代漢語譯本 『我過去有五個願望，一個已經實現了，剩下的四個，現在一定可以實現！』於是命令兩個人：『去看看菩薩在哪裡休息？我應當親自去拜訪。』二人領命飛奔而去，看見菩薩乞食完畢，回到波羅㮏山（Bōluó gé shān，山名），面向波旬國（Bō xún guó，魔王所住之國）結跏趺坐。一人前去察看，一人回來稟報。國王立即準備車駕，前往菩薩休息的山下。國王步行上山，到達菩薩所在之處。菩薩說：『善來，大王！沒有感到疲憊吧？』國王立即稽首禮拜菩薩的雙足，退到一旁坐下，問菩薩說：『您出生于哪個國家？屬於哪個姓氏而出家？』菩薩回答說：『我出生在雪山（Xuě shān，喜馬拉雅山脈）以北，舍夷國（Shě yí guó，古印度北部的一個國家）的迦維羅衛城（Jiā wéi luó wèi chéng，釋迦牟尼佛的故鄉），父親名叫凈飯（Jìng fàn，釋迦牟尼佛的父親），姓氏是瞿曇（Qú tán，釋迦牟尼佛的姓氏）。』國王想要試探菩薩，說道：『比丘（Bǐqiū，佛教出家男子）您的族姓尊貴，世代為王族，聖德自然，應該統治四海。四海之內的人民都仰望著您，如果您能降低您的志向，我們也應當稱臣歸附，向您稱臣。』菩薩回答說：『地位再尊貴也比不上轉輪王（Zhuǎnlún wáng，擁有統治世界的理想君王），我已經捨棄了，何況是四海呢！我之所以出家求道，是爲了度脫一切生死大苦！為什麼不請求我得道之後先來度化你，反而用這些來要挾我呢？』國王說：『說得好啊！這話真讓人高興！得道之日，希望您先來度化我和這個國家的人民！』菩薩答應了他，國王非常高興，禮拜菩薩的雙足后告辭退下。 國王離開后，菩薩便走向菩提樹（Pútí shù，一種具有宗教意義的樹），在離樹不遠的地方看見一個名叫吉安（Jí ān，人名）的割草人，向他乞討了一些草，拿到樹下鋪開，然後結跏趺坐，端正身體，集中意念，將心繫于目前，立即去除五蓋（Wǔ gài，貪慾、嗔恚、睡眠、掉悔、疑），遠離慾望、邪惡和不善之法，乃至獲得第四禪（Dì sì chán，佛教禪定的一種境界），在其中自由自在，通達三十七道品（Sānshíqī dào pǐn，佛教修行的三十七種方法）的修行；憑藉這種清凈的心，三明（Sān míng，宿命明、天眼明、漏盡明）洞徹照耀，也就是：宿命明（Sùmìng míng，知曉過去世的能力）、他心明（Tāxīn míng，知曉他人心思的能力）、漏盡明（Lòujìn míng，斷絕一切煩惱的能力），正如《瑞應本起》（Ruì yìng běn qǐ，一部關於釋迦牟尼佛生平的佛教經典）中所說。於是起身，前往郁鞞羅（Yù pí luó，古印度地名）聚落。開始證得佛道，坐在林樹下，初夜逆順觀察十二因緣（Shí'èr yīnyuán，佛教關於生命輪迴的理論）：因為有這個緣，所以有這個果；因為這個緣滅

【English Translation】 English version 'I had five vows in the past, one has already been fulfilled, and the remaining four, I will surely obtain now!' Then he ordered two people: 'Go and see where the Bodhisattva is resting? I should go and visit him personally.' The two received the order and rushed off, seeing the Bodhisattva had finished begging for food and returned to Mount Poluo gé (Bōluó gé shān, name of a mountain), facing the country of Bo Xun (Bō xún guó, the country where the demon king resides) and sitting in the lotus position. One went to observe, and the other returned to report. The king immediately prepared his carriage and went to the foot of the mountain where the Bodhisattva was resting. The king walked up the mountain and arrived at the place where the Bodhisattva was. The Bodhisattva said: 'Welcome, Great King! Are you not tired?' The king immediately bowed and prostrated at the Bodhisattva's feet, retreated to one side and sat down, and asked the Bodhisattva: 'In which country were you born? To which surname do you belong and have you left home?' The Bodhisattva replied: 'I was born north of the Snow Mountains (Xuě shān, the Himalayas), in the city of Kapilavastu (Jiā wéi luó wèi chéng, the hometown of Shakyamuni Buddha) in the country of Shayi (Shě yí guó, an ancient country in northern India). My father's name is Jingfan (Jìng fàn, Shakyamuni Buddha's father), and my surname is Gautama (Qú tán, Shakyamuni Buddha's surname).' The king wanted to test the Bodhisattva, and said: 'Bhikkhu (Bǐqiū, a Buddhist monk), your clan name is noble, and you have been a royal family for generations. Your holy virtue is natural, and you should rule the four seas. The people within the four seas all look up to you. If you can lower your aspirations, we should also become vassals and serve you as subjects.' The Bodhisattva replied: 'No position is more honorable than that of a Chakravartin (Zhuǎnlún wáng, an ideal king who possesses the world), and I have already abandoned it, let alone the four seas! The reason I left home to seek the Way is to liberate all from the great suffering of birth and death! Why don't you ask me to liberate you first after I attain the Way, but instead use these things to coerce me?' The king said: 'Well said! These words are very pleasing! On the day of attaining the Way, I hope you will first liberate me and the people of this country!' The Bodhisattva agreed, and the king was very happy, bowed at the Bodhisattva's feet, and took his leave. After the king left, the Bodhisattva went to the Bodhi tree (Pútí shù, a tree with religious significance), and not far from the tree, he saw a grass cutter named Ji An (Jí ān, a personal name). He begged for some grass from him, took it under the tree and spread it out, then sat in the lotus position, straightened his body, focused his mind, and kept his thoughts in the present. He immediately removed the five coverings (Wǔ gài, greed, hatred, sleepiness, restlessness, doubt), and separated from desire, evil, and unwholesome dharmas, and even attained the Fourth Dhyana (Dì sì chán, a state of Buddhist meditation), freely moving within it, and comprehending the practice of the thirty-seven factors of enlightenment (Sānshíqī dào pǐn, thirty-seven methods of Buddhist practice); with this pure mind, the three insights (Sān míng, knowledge of past lives, knowledge of others' minds, and the extinction of outflows) shone brightly, namely: knowledge of past lives (Sùmìng míng, the ability to know past lives), knowledge of others' minds (Tāxīn míng, the ability to know the minds of others), and the extinction of outflows (Lòujìn míng, the ability to cut off all afflictions), as described in the 'Auspicious Origin of the Buddha' (Ruì yìng běn qǐ, a Buddhist scripture about the life of Shakyamuni Buddha). Then he arose and went to the village of Uruvela (Yù pí luó, an ancient Indian place name). He began to attain Buddhahood, sitting under the forest tree, and in the first night, he observed the twelve links of dependent origination (Shí'èr yīnyuán, the Buddhist theory of the cycle of life and death) in forward and reverse order: because of this condition, there is this result; because this condition ceases

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，則是滅。所謂：無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱；若無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱皆滅。見此義已，即說偈言：

「『生緣法皆爾，　　梵志初始禪， 　　既知此緣法，　　能除一切疑； 　　生緣法皆爾，　　梵志初始禪， 　　既知此緣法，　　能除一切苦； 　　生緣法皆爾，　　梵志初始禪， 　　破魔之闇冥，　　如日昇虛空。』

「爾時世尊身有風患，摩修羅山神即取訶梨勒果奉佛：『愿佛食之，以除風患！』佛受為食，風患即除，結跏趺坐，七日受解脫樂。過七日已，從三昧起，遊行人間。

「時有五百賈客，乘五百乘車，中有二大人：一名離謂、二名波利。二人昔善知識，死為善神，恒隨逐之，作是念：『今佛始成大道，未有獻食者，我今當令二人飯佛，使長夜獲安！』即以神力，車牛皆躓，眾人怖懼，四向求神。彼神于空中，語言：『汝等莫怖，汝等莫怖！今佛世尊初成大道，靜坐七日，從定起遊行，坐彼樹下，未有獻食者。汝奉上麨蜜，長夜獲安！』眾

【現代漢語翻譯】 現代漢語譯本： ……則是寂滅。這就是所謂的：無明（avidyā，對事物真相的迷惑）緣於行（saṃskāra，身、口、意的行為），行緣于識（vijñāna，對事物的認知），識緣于名色（nāmarūpa，精神和物質現象），名色緣於六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官），六入緣于觸（sparśa，感覺器官與外物的接觸），觸緣于受（vedanā，感受），受緣于愛（tṛṣṇā，渴愛），愛緣于取（upādāna，執取），取緣于有（bhava，存在），有緣于生（jāti，出生），生緣于老死憂悲苦惱（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya，衰老、死亡、憂愁、悲傷、痛苦、沮喪）；如果無明滅盡，則行滅盡，行滅盡則識滅盡，識滅盡則名色滅盡，名色滅盡則六入滅盡，六入滅盡則觸滅盡，觸滅盡則受滅盡，受滅盡則愛滅盡，愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅盡則老死憂悲苦惱全部滅盡。明白了這個道理后，就說了這首偈語：

『由生為緣的法都是這樣，婆羅門（brāhmaṇa）最初的禪定， 既然知道了這緣起之法，就能消除一切疑惑； 由生為緣的法都是這樣，婆羅門（brāhmaṇa）最初的禪定， 既然知道了這緣起之法，就能消除一切痛苦； 由生為緣的法都是這樣，婆羅門（brāhmaṇa）最初的禪定， 破除魔的黑暗，就像太陽升上天空。』

當時世尊身體有風疾，摩修羅山神就取了訶梨勒果（harītakī，一種藥用植物的果實）獻給佛陀：『希望佛陀食用它，以消除風疾！』佛陀接受並食用，風疾立刻消除，於是結跏趺坐，七天享受解脫的快樂。過了七天後，從三昧（samādhi，禪定）中起身，**人間。

當時有五百個商人，乘坐五百輛車，其中有兩位首領：一位名叫離謂（Livī），一位名叫波利（Balī）。這兩人過去是好朋友，死後成了善神，一直跟隨他們，心想：『現在佛陀剛剛成就大道，還沒有人供養食物，我今天應當讓這兩人供養佛陀食物，使他們長夜獲得安樂！』於是用神力使車和牛都絆倒，眾人驚慌恐懼，四處求神。那位神在空中說：『你們不要害怕，你們不要害怕！現在佛世尊剛剛成就大道，七天，從禪定中起身，坐在那棵樹下，還沒有人供養食物。你們奉獻上炒麵和蜂蜜，長夜獲得安樂！』眾人……

【English Translation】 English version: ...then there is cessation. This is what is called: Ignorance (avidyā) conditions volitional formations (saṃskāra), volitional formations condition consciousness (vijñāna), consciousness conditions name and form (nāmarūpa), name and form condition the six sense bases (ṣaḍāyatana), the six sense bases condition contact (sparśa), contact conditions feeling (vedanā), feeling conditions craving (tṛṣṇā), craving conditions clinging (upādāna), clinging conditions becoming (bhava), becoming conditions birth (jāti), birth conditions aging, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya); with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair all cease. Having seen this meaning, he then spoke this verse:

'All conditioned by birth are like this, the Brahmin (brāhmaṇa) initially meditated, Having known this conditioned Dharma, one can eliminate all doubts; All conditioned by birth are like this, the Brahmin (brāhmaṇa) initially meditated, Having known this conditioned Dharma, one can eliminate all suffering; All conditioned by birth are like this, the Brahmin (brāhmaṇa) initially meditated, Breaking the darkness of Māra, like the sun rising in the sky.'

At that time, the World-Honored One had a wind ailment. The mountain deity of Mount Mosura immediately took a harītakī fruit (harītakī, a medicinal fruit) and offered it to the Buddha: 'May the Buddha eat it to eliminate the wind ailment!' The Buddha accepted it and ate it, and the wind ailment was immediately eliminated. He then sat in the lotus position, enjoying the bliss of liberation for seven days. After seven days, he arose from samādhi (samādhi, meditative absorption), **among humans.

At that time, there were five hundred merchants traveling in five hundred carts, among them were two leaders: one named Livī, and the other named Balī. These two were good friends in the past, and after death, they became good deities, constantly following them, thinking: 'Now the Buddha has just attained the Great Way, and no one has offered food yet. Today, I should have these two offer food to the Buddha, so that they may obtain peace and happiness for a long night!' Immediately, with their divine power, the carts and oxen stumbled, and the people were frightened and fearful, seeking deities in all directions. The deity in the air said: 'Do not be afraid, do not be afraid! Now the World-Honored Buddha has just attained the Great Way, for seven days, arising from samādhi, sitting under that tree, and no one has offered food yet. Offer him parched grain and honey, and you will obtain peace and happiness for a long night!' The crowd...

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人歡喜，即和麨蜜，俱詣樹下，遙見世尊，姿容挺特，諸根寂定，有三十二大人之相，圓光一尋，猶若金山；前禮佛足，奉上麨蜜。世尊作是念：『過去諸佛皆以缽受，當來諸佛亦復如是，我今亦應用缽受施。』四天王知佛意，各取一自然香凈石缽，以奉世尊，白言：『惟愿哀納我等此器，受賈人施！』佛復惟念：『若取一王缽，不可余王意！』便悉受四缽，累左手中，右手按之，合成一缽，以用受施。受已，語言：『汝等當歸依佛，歸依法！』即受二自歸，是為人中二賈客，最初受二自歸。便為說隨喜咒愿之偈：

「『二足汝安隱，　　四足亦安隱， 　　去亦得安隱，　　還亦得安隱。 　　如耕田有望，　　下種亦有望， 　　汝今入海望，　　獲果亦如彼。』

「爾時世尊說此偈已，更為賈人說種種妙法，示教利喜已，復至一樹下食麨蜜。食麨蜜已，復結跏趺坐，入定七日，受解脫樂。過七日已，到文鱗龍所，坐一樹下。龍從水出，以非人食奉上世尊。佛受食已，復入定七日，受解脫樂。時雨七日，其云甚黑，使人毛豎，龍作是念：『今雨可畏，我寧可化作大身，繞佛七匝，頭覆佛上，勿使風雨、蚊虻，惱亂世尊！』即便作之。世尊過七日已，從三昧起。龍見雨止，空中清明，舍其本形，化作年少，

【現代漢語翻譯】 現代漢語譯本：眾人歡喜，將和好的炒麵和蜂蜜一起帶到樹下，遠遠地看見世尊（Bhagavan，對佛的尊稱），姿容挺拔特異，諸根寂靜安定，具有三十二種大丈夫的相好，身邊的圓光有一尋（古代長度單位，約八尺）之遠，就像一座金山一樣；他們上前禮拜佛的腳，奉上炒麵和蜂蜜。世尊心中想：『過去諸佛都是用缽來接受供養，未來的諸佛也將是這樣，我現在也應該用缽來接受施捨。』四大天王知道佛的心意，各自取來一個天然香凈的石缽，奉獻給世尊，稟告說：『惟愿您慈悲地接受我們這些器皿，接受商人（賈人）的佈施！』佛又心想：『如果接受一個天王的缽，其他天王可能會不高興！』於是全部接受了四個缽，將它們疊放在左手中，用右手按壓，合成一個缽，用來接受供養。接受完畢，佛說：『你們應當歸依佛，歸依法！』他們立即接受了二自歸（歸依佛，歸依法），是人類之中最早接受二自歸的兩位商人。佛便為他們說了隨喜讚歎和祝願的偈頌： 『愿你二足安穩，愿你四足安穩， 去時也得安穩，回來也得安穩。 如同耕田之人有所期望，播種之人也有所期望， 你們現在入海也有所期望，獲得的果實也將像期望的那樣。』 當時世尊說完這首偈頌后，又為商人宣說了種種微妙的佛法，用開示教導使他們受益和歡喜后，又到一棵樹下食用炒麵和蜂蜜。食用完畢，又結跏趺坐，入定七日，享受解脫的快樂。過了七日後，到文鱗龍（Mucalinda，龍的名字）所在的地方，坐在一棵樹下。龍從水中出來，用非人所食用的食物供奉世尊。佛接受食物后，又入定七日，享受解脫的快樂。當時下了七日的大雨，烏雲密佈，令人毛骨悚然，龍心想：『現在的雨太可怕了，我寧願化作巨大的身體，圍繞佛七圈，用頭覆蓋在佛的上方，不要讓風雨、蚊蟲叮咬，擾亂世尊！』於是就那樣做了。世尊過了七日後，從禪定中起身。龍看見雨停了，空中清明，捨棄了原來的龍身，化作少年，

【English Translation】 English version: The people rejoiced and, together with mixed parched grain and honey, went to the tree. From afar, they saw the World-Honored One (Bhagavan, a respectful title for the Buddha), whose appearance was upright and extraordinary, whose faculties were tranquil and settled, who possessed the thirty-two marks of a great man, and whose halo extended one fathom (an ancient unit of length, about eight feet), like a golden mountain. They prostrated themselves at the Buddha's feet and offered the parched grain and honey. The World-Honored One thought: 'The Buddhas of the past all received offerings with a bowl, and the Buddhas of the future will also do so. I should also use a bowl to receive offerings.' The Four Heavenly Kings, knowing the Buddha's intention, each took a natural, fragrant, and pure stone bowl and offered it to the World-Honored One, saying: 'May you have compassion and accept these vessels from us, and receive the merchants' (賈人) offering!' The Buddha further thought: 'If I accept one king's bowl, the other kings may be displeased!' Therefore, he accepted all four bowls, stacked them in his left hand, and pressed them with his right hand, merging them into one bowl, which he used to receive the offering. After receiving it, he said: 'You should take refuge in the Buddha, take refuge in the Dharma!' They immediately took the Twofold Refuge (歸依佛，歸依法), becoming the first two merchants among humans to take the Twofold Refuge. Then, the Buddha spoke a verse of rejoicing and blessing for them: 'May you be safe on two feet, may you be safe on four feet, May you be safe when going, may you be safe when returning. Just as a farmer has hope when plowing, and a sower has hope when sowing, So now you have hope when entering the sea, and the fruits you obtain will be like that hope.' At that time, after the World-Honored One spoke this verse, he further expounded various wonderful Dharmas to the merchants, instructing and benefiting them, and making them rejoice. Then, he went to a tree and ate the parched grain and honey. After eating, he again sat in the lotus position, entered samadhi (定) for seven days, and enjoyed the bliss of liberation. After seven days, he went to where Mucalinda (文鱗龍, the name of a Naga) was, and sat under a tree. The Naga emerged from the water and offered the World-Honored One food that was not for human consumption. After the Buddha accepted the food, he again entered samadhi for seven days and enjoyed the bliss of liberation. At that time, it rained for seven days, and the clouds were very dark, causing people's hair to stand on end. The Naga thought: 'This rain is terrible. I would rather transform into a large body, surround the Buddha seven times, and cover the Buddha with my head, so that the wind, rain, and mosquitoes do not disturb the World-Honored One!' So he did just that. After the World-Honored One passed seven days, he arose from samadhi. The Naga saw that the rain had stopped and the sky was clear, so he abandoned his original Naga form and transformed into a young man.

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稽首白佛：『我化大身圍繞七匝，頭覆佛上，欲以障蔽風雨、蚊虻，不為觸惱！』

「佛以此義，便說偈言：

「『靜處遠離樂，　　聞法見法樂， 　　不惱世間樂，　　能慈眾生樂， 　　世間離欲樂，　　等度恩愛樂， 　　能伏我慢者，　　是為最上樂。』

「佛說偈已，起到郁鞞羅斯那聚落，入村乞食；次到斯那婆羅門舍，于門外默然立。彼女須阇陀，見佛威相殊妙，前取佛缽盛滿美食，以奉世尊。佛受食已，語言：『汝可歸依佛，歸依法！』即受二自歸，是為女人中須阇陀最初受二自歸為優婆夷。佛食已，復還菩提樹下，結跏趺坐，三昧七日，受解脫樂。過七日已，從三昧起，著衣持缽，復到其舍。斯那奉食，受二自歸，亦如上說。佛后復往其舍，其婦見佛奉食，受二自歸，亦如上說。佛后復往其舍，彼姊妹四人，見佛奉食，受二自歸，亦如上說。佛食已，復還菩提樹下，三昧七日起，向阿豫波羅尼拘類樹，中路見一女人鉆酪作酥，便從乞食。彼女取缽，盛滿酪奉佛，受二自歸，亦如上說。佛食已，前到樹下三昧七日。過七日已，從三昧起，作是念：『我所得法，甚深微妙，難解難見，寂寞無為，智者所知，非愚所及！眾生樂著三界窟宅，集此諸業，何緣能悟十二因緣，甚深微妙難見之法

【現代漢語翻譯】 現代漢語譯本 稽首禮拜佛陀，說道：『我變化成巨大的身體，圍繞佛陀七圈，用頭覆蓋在佛陀上方，想要以此來遮擋風雨、蚊蟲叮咬，不讓它們觸擾到您！』 佛陀因此意義，便說了這首偈語： 『靜處遠離是快樂，聽聞佛法是快樂， 不惱害世間是快樂，能夠慈愛眾生是快樂， 世間遠離慾望是快樂，平等度脫恩愛是快樂， 能夠降伏我慢的人，這是最上的快樂。』 佛陀說完偈語后，起身前往郁鞞羅斯那（Uruvilva）聚落，進入村莊乞食；之後到達斯那（Sena）婆羅門（Brahmana）的住所，在門外靜默站立。他的妻子須阇陀（Sujata），見到佛陀威嚴相貌殊勝美妙，上前取過佛陀的缽，盛滿美食，供奉給世尊。佛陀接受食物后，說道：『你可以皈依佛，皈依法！』須阇陀隨即接受了二自歸（two refuges），她是女人中最初接受二自歸成為優婆夷（Upasika，女居士）的人。佛陀用完餐后，又回到菩提樹下，結跏趺坐，入定七日，享受解脫的快樂。過了七天後，從禪定中起身，穿上衣服，拿著缽，又到須阇陀的住所。斯那供奉食物，接受二自歸，也如上面所說。佛陀之後又前往他的住所，他的妻子見到佛陀供奉食物，接受二自歸，也如上面所說。佛陀之後又前往他的住所，他的四個姐妹，見到佛陀供奉食物，接受二自歸，也如上面所說。佛陀用完餐后，又回到菩提樹下，入定七日後起身，走向阿豫波羅尼拘類樹（Ajapala Nigrodha tree），在路途中見到一個女人正在鉆攪牛乳製作酥油，便向她乞食。她取過佛陀的缽，盛滿牛乳供奉給佛陀，接受二自歸，也如上面所說。佛陀用完餐后，前往樹下入定七日。過了七天後，從禪定中起身，心中想道：『我所證悟的法，甚深微妙，難以理解難以見到，寂靜無為，是智者所能瞭解的，不是愚笨的人所能達到的！眾生貪戀執著於三界（Three Realms）的窟宅，積聚這些業力，怎麼能夠領悟十二因緣（Twelve links of dependent origination）這種甚深微妙難以見到的法呢？』

【English Translation】 English version Bowing his head, he said to the Buddha: 'I will transform into a large body, encircling the Buddha seven times, covering the Buddha's head, wanting to shield you from wind, rain, and mosquitoes, so that they do not disturb you!' The Buddha, based on this meaning, then spoke this verse: 'Joy in secluded solitude, joy in hearing and seeing the Dharma, Joy in not harming the world, joy in being able to have compassion for all beings, Joy in detachment from worldly desires, joy in equally liberating love and affection, Those who can subdue their arrogance, this is the supreme joy.' After the Buddha spoke the verse, he arose and went to the Uruvilva (Uruvilva) settlement, entering the village to beg for food; then he arrived at the residence of Sena (Sena) the Brahmana (Brahmana), standing silently outside the door. His wife, Sujata (Sujata), seeing the Buddha's majestic and wonderfully beautiful appearance, stepped forward, took the Buddha's bowl, filled it with delicious food, and offered it to the World Honored One. After the Buddha accepted the food, he said: 'You can take refuge in the Buddha, take refuge in the Dharma!' Sujata then accepted the two refuges (two refuges), she was the first woman to accept the two refuges and become an Upasika (Upasika, female lay follower). After the Buddha finished eating, he returned to the Bodhi tree, sat in the lotus position, entered samadhi for seven days, and enjoyed the joy of liberation. After seven days, he arose from samadhi, put on his robes, took his bowl, and went to Sujata's residence again. Sena offered food and accepted the two refuges, as described above. The Buddha later went to his residence again, his wife saw the Buddha offering food and accepted the two refuges, as described above. The Buddha later went to his residence again, his four sisters, saw the Buddha offering food and accepted the two refuges, as described above. After the Buddha finished eating, he returned to the Bodhi tree, arose after seven days of samadhi, and went towards the Ajapala Nigrodha tree (Ajapala Nigrodha tree), on the way he saw a woman churning milk to make ghee, and begged her for food. She took the Buddha's bowl, filled it with milk and offered it to the Buddha, accepting the two refuges, as described above. After the Buddha finished eating, he went to the tree and entered samadhi for seven days. After seven days, he arose from samadhi and thought: 'The Dharma I have attained is profound and subtle, difficult to understand and difficult to see, silent and non-active, known by the wise, not attainable by the foolish! Beings are attached to the cave dwellings of the Three Realms (Three Realms), accumulating these karmic forces, how can they awaken to the Twelve links of dependent origination (Twelve links of dependent origination), this profound, subtle, and difficult to see Dharma?'

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？又復息一切行，截斷諸流，盡恩愛源，無餘泥洹，益復甚難。若我說者，徒自疲勞，唐自枯苦！』

「爾時世尊欲重明不可說義，而說偈言：

「『我所成道難，　　若為窟宅說， 　　逆流回生死，　　深妙甚難解， 　　染欲之所覆，　　黑闇無所見， 　　貪恚愚癡者，　　不能入此法。』

「爾時世尊以此默然，而不說法。時梵天王于梵天上，遙知佛意，作是念：『今佛正覺，興出於世，不為眾生說所悟法，世間長衰，永處盲冥，死即當復墮三惡道！』念已，如力士屈伸臂頃，于梵天沒涌出佛前，頭面禮足，卻住一面，白佛言：『惟愿世尊，哀愍眾生，時為說法！自有眾生能受佛教，若不聞者便當退落！』如是三返。復以此義說偈請佛：

「『先此摩竭界，　　常說雜穢法。 　　愿開甘露門，　　為演純凈義！ 　　自我在梵宮，　　皆見古佛說， 　　惟愿今普眼，　　亦敷法堂教！ 　　眾生沒憂惱，　　不離生老死， 　　然多樂善者，　　愿說戰勝法！』

「爾時世尊默然受之，即以佛眼普觀世間，見諸眾生根有利鈍：有畏後世三惡道者；有能受法，如大海者，有若蓮華萌芽在泥，出水、未出水不污染者，而說偈言：

「『先恐徒疲勞，　　不說甚深義， 　　甘露今

【現代漢語翻譯】 現代漢語譯本： 『如果我又進一步止息一切行為，截斷所有煩惱之流，斷絕恩愛之源，達到無餘涅槃（nirvana，指完全的解脫），那就更加困難了。如果我宣說這些，只會徒勞無功，白白地讓自己受苦！』

『這時，世尊爲了再次闡明不可言說的真義，說了以下偈頌：』

『我所證悟的道難以言說，如果為那些沉溺於五欲的人說，他們難以理解， 逆流生死輪迴的道理，深奧微妙難以理解， 眾生被貪慾所覆蓋，在黑暗中什麼也看不見， 那些充滿貪婪、嗔恨和愚癡的人，無法進入這甚深之法。』

『這時，世尊保持沉默，沒有說法。當時，梵天王（Brahmā，色界天之主）在梵天上，遙知佛陀的心意，心想：『現在佛陀已經證悟，出現在世間，卻不為眾生宣說他所證悟的法，這樣世間將會長久衰敗，永遠處於盲昧之中，死後又將墮入三惡道（指地獄、餓鬼、畜生道）！』想到這裡，如同力士屈臂伸臂那樣迅速，從梵天消失，出現在佛陀面前，以頭面禮拜佛足，退到一旁，對佛陀說：『惟愿世尊，慈悲憐憫眾生，請適時地為他們說法！自有眾生能夠接受佛陀的教誨，如果不聽聞佛法，就會退墮！』這樣說了三次。又用偈頌來表達這個意思，請佛說法：』

『先前在摩竭陀國（Magadha，古印度王國名），人們常說雜亂污穢的法。 愿您開啟甘露之門，為我們宣說純凈的真義！ 我住在梵天宮殿中，曾見過過去的佛陀說法， 惟愿現在擁有普眼（指佛眼）的您，也開設法堂宣講教法！ 眾生沉沒在憂愁煩惱中，無法脫離生老病死， 然而，有很多樂於行善的人，愿您為他們宣說戰勝煩惱的方法！』

『這時，世尊默然接受了梵天王的請求，隨即用佛眼遍觀世間，看到各種眾生的根器有利有鈍：有的畏懼來世的三惡道；有的能夠接受佛法，如同大海一樣；有的像蓮花一樣，萌芽在泥土中，有的已經出水，有的還未出水，但都不被污染。於是說了以下偈頌：』

『先前我擔心徒勞無功，所以沒有說甚深的真義， 現在我將開啟甘露之門，凡是有耳朵的人都應該來聽！』

【English Translation】 English version: 『Furthermore, to cease all activities, cut off all streams [of defilements], exhaust the source of love and attachment, and attain nirvana (nirvana, complete liberation) without remainder, is even more difficult. If I were to speak of this, it would only be exhausting myself and causing myself needless suffering!』

『At that time, the World-Honored One, desiring to further clarify the unspeakable meaning, spoke the following verse:』

『The Dharma I have attained is difficult to express; if I were to speak to those dwelling in the cave of the five desires, they would not understand. Going against the stream of birth and death, it is profound, subtle, and difficult to comprehend. Beings are covered by lust and desire, and see nothing in the darkness. Those filled with greed, hatred, and delusion cannot enter this Dharma.』

『At that time, the World-Honored One remained silent and did not preach the Dharma. Then, the Brahma King (Brahmā, lord of the Form Realm) in the Brahma Heaven, knowing the Buddha's intention from afar, thought: 『Now the Buddha has attained enlightenment and appeared in the world, but He does not preach the Dharma He has realized for the sake of beings. The world will long decline, forever remain in blindness, and after death, they will again fall into the three evil realms (referring to the hell, hungry ghost, and animal realms)!』 Having thought this, as quickly as a strong man bends and stretches his arm, he vanished from the Brahma Heaven and appeared before the Buddha, bowed his head to the Buddha's feet, stepped back to one side, and said to the Buddha: 『May the World-Honored One, out of compassion for beings, preach the Dharma at the appropriate time! There are beings who can receive the Buddha's teachings, but if they do not hear them, they will fall away!』 He said this three times. Then, he expressed this meaning in verse, requesting the Buddha to preach the Dharma:』

『Previously in Magadha (Magadha, an ancient Indian kingdom), people often spoke of mixed and impure teachings. May you open the gate of nectar and expound the pure meaning for us! I dwell in the Brahma Palace and have seen past Buddhas preach the Dharma. May you, who now possess the Universal Eye (referring to the Buddha's eye), also open a Dharma hall and teach the Dharma! Beings are submerged in sorrow and affliction, unable to escape birth, old age, sickness, and death, However, there are many who delight in doing good; may you preach the Dharma of overcoming afflictions for them!』

『At that time, the World-Honored One silently accepted the Brahma King's request, and immediately used the Buddha's eye to observe the world, seeing that the faculties of various beings were sharp or dull: some feared the three evil realms in the afterlife; some were able to receive the Dharma like the great ocean; some were like lotus flowers, sprouting in the mud, some had emerged from the water, and some had not yet emerged, but were not defiled. Then, He spoke the following verse:』

『Previously, I feared it would be in vain, so I did not speak of the profound meaning, Now I will open the gate of nectar; all who have ears should come and listen!』

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當開，　　一切皆應聞。』

「爾時梵天聞此偈已，歡喜踴躍，前禮佛足，右繞三匝，忽然不現，還於天宮。佛作是念：『甘露當開，誰應先聞？郁頭藍弗聰明易悟，此人應先！』念已欲行，天于空中白言：『郁頭藍弗亡來七日。』佛言：『苦哉！彼為長衰，甘露法鼓如何不聞？』復更惟曰：『甘露當開，誰應次聞？阿蘭迦蘭聰明易悟，次應得聞！』適起欲行，天覆白言：『阿蘭迦蘭昨夜命終。』佛言：『苦哉！甘露法鼓而不得聞，生死往來，何由得息？』復更惟曰：『甘露當開，誰應次聞？父王昔遣五人，隨侍勞苦，此功應報！今此五人，在波羅㮈國，仙人鹿苑中。』念已便行，未至中間，道逢梵志，名優婆耆婆，遙見世尊姿容挺特，諸根寂定，圓光一尋，猶若金山，便問曰：『本事何師？行何道法？以致斯尊！』

「爾時世尊以偈答曰：

「『一切智為最，　　無累無所染， 　　我行不由師，　　自然通聖道， 　　唯一無有等，　　能令世安隱； 　　當於波羅㮈，　　擊甘露法鼓。』

「梵志復問：『自說最勝，愿聞其義！』

「佛復以偈答曰：

「『能除一切結，　　滅盡三界漏， 　　摧破諸惡法，　　是故我為勝！』

「梵志不受，拍髀而去。彼梵志宿世善神，

【現代漢語翻譯】 現代漢語譯本：『現在應該開啟，一切眾生都應該聽聞。』

『當時梵天聽到這偈語后，歡喜踴躍，上前禮拜佛的腳，然後右繞佛三圈，忽然消失不見，返回天宮。佛心想：『甘露之門應當開啟，誰應該先聽聞呢？郁頭藍弗（Udraka Rāmaputra，一位著名的老師）聰明容易領悟，這個人應該先聽聞！』想到這裡正要動身，天神在空中稟告說：『郁頭藍弗去世已經七天了。』佛說：『真可悲啊！他真是長期衰敗，甘露法鼓怎麼就聽不到了呢？』佛又想：『甘露之門應當開啟，誰應該接下來聽聞呢？阿蘭迦蘭（Ārāḍa Kālāma，另一位老師）聰明容易領悟，接下來應該讓他聽聞！』剛要起身，天神又稟告說：『阿蘭迦蘭昨夜已經去世。』佛說：『真可悲啊！甘露法鼓竟然沒能聽到，生死往來，如何才能停止呢？』佛又想：『甘露之門應當開啟，誰應該接下來聽聞呢？過去父王派遣的五個人，跟隨我侍奉勞苦，這份功勞應該報答！現在這五個人，在波羅㮈國（Varanasi），仙人鹿苑中。』想到這裡便動身前往，還沒走到中間，在路上遇到一位婆羅門，名叫優婆耆婆（Upagiva），遠遠看見世尊姿容挺拔特異，諸根寂靜安定，身光周圍有一尋（古代長度單位），就像一座金山，便問道：『您的老師是誰？修行的是什麼道法？以至於如此尊貴！』

『當時世尊用偈語回答說：』

『一切智慧最為殊勝，沒有牽累沒有染著，我修行不由老師指導，自然通達聖道，唯一無有能與之相等，能夠令世間安穩；我將要在波羅㮈國，敲響甘露法鼓。』

『婆羅門又問：『您自稱最為殊勝，希望聽聞其中的含義！』

『佛又用偈語回答說：』

『能夠去除一切煩惱結縛，滅盡三界中的煩惱，摧毀破除各種惡法，因此我最為殊勝！』

『婆羅門不接受，拍打著大腿離開了。這位婆羅門是過去世的善神，』

【English Translation】 English version: 『Now it should be opened, all should hear.』

『Then Brahma, hearing this verse, rejoiced and leaped for joy, stepped forward to prostrate at the Buddha's feet, circumambulated him three times to the right, and suddenly disappeared, returning to his heavenly palace. The Buddha thought: 『The gate of nectar should be opened, who should hear it first? Udraka Rāmaputra (a renowned teacher) is intelligent and easily enlightened, this person should hear it first!』 Thinking this, he was about to set off when a deva (god) in the sky announced: 『Udraka Rāmaputra has been dead for seven days.』 The Buddha said: 『Alas! He is in long-term decline, how could he not hear the drum of the nectar dharma?』 He further pondered: 『The gate of nectar should be opened, who should hear it next? Ārāḍa Kālāma (another teacher) is intelligent and easily enlightened, he should hear it next!』 Just as he was about to rise, a deva again announced: 『Ārāḍa Kālāma passed away last night.』 The Buddha said: 『Alas! He could not hear the drum of the nectar dharma, how can the cycle of birth and death be stopped?』 He further pondered: 『The gate of nectar should be opened, who should hear it next? The five men whom my father formerly sent, who followed and served me diligently, this merit should be repaid! Now these five men are in Varanasi (Benares), in the Deer Park of the Rishis.』 Thinking this, he set off, and before he had gone halfway, he met on the road a Brahmin named Upagiva, who saw from afar the World-Honored One's extraordinary appearance, his faculties serene and settled, his aura extending one fathom (an ancient unit of length), like a golden mountain, and asked: 『Who is your teacher? What dharma do you practice? That you have attained such honor!』

『Then the World-Honored One replied in verse:』

『All wisdom is supreme, without burden, without defilement, I practice without a teacher's guidance, naturally attaining the holy path, unique and without equal, able to bring peace to the world; I shall strike the drum of the nectar dharma in Varanasi.』

『The Brahmin further asked: 『You claim to be the most supreme, I wish to hear the meaning of it!』

『The Buddha again replied in verse:』

『Able to remove all bonds, to extinguish the outflows of the three realms, to destroy and break all evil dharmas, therefore I am supreme!』

『The Brahmin did not accept it, clapped his thighs and left. This Brahmin was a good spirit from a past life,』

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即于空中為說偈言：

「『佛始出世間，　　天上天下尊。 　　如何汝遇之，　　而反棄捨去？』

「梵志雖聞此偈，猶去不顧。

「於是世尊之波羅㮏趣五人所。五人遙見佛來，共作要言：『瞿曇沙門昔日食一麻、一米，尚不得道；今既多欲，去道遠矣！但為敷一小座，慎莫起迎，禮拜問訊！』世尊既到，五人不覺起禮，為捉衣缽，更敷好座，以水洗足；然猶輕如來，面呼姓名：『某甲可就此坐！』佛告五人：『汝等愚癡立要，云何而不牢固？汝莫輕於佛，面稱姓名，自使長夜受大苦報！吾今已成無上正覺，應共一心聽受教誡，汝若隨順無違無逆，不久當得族姓出家，凈修梵行，現證道果！生死已盡，梵行已立，所作已作，解了五陰，止宿泥洹。』五人復言：『卿先如是難行苦行，尚不得過人法，聖利滿足！況今失道，放恣多欲，過人之法，其可得乎！』佛復告曰：『汝等莫輕如來無上正覺，佛不失道，亦不多欲！』五人聞已，乃捨本心。佛復告曰：『世有二邊，不應親近：一者、貪著愛慾，說欲無過；二者、邪見苦形，無有道跡。舍此二邊，便得中道，生眼智明覺，向于泥洹。何謂中道？所謂八正：正見、正思、正語、正業、正命、正方便、正念、正定，是為中道。復有四聖諦：苦聖諦、苦集聖

【現代漢語翻譯】 現代漢語譯本： 即于空中為說偈言： 『佛始出世間， 天上天下尊。 如何汝遇之， 而反棄捨去？』 梵志雖聞此偈，猶去不顧。 於是世尊之波羅㮏（Paranai，地名）趣五人所。五人遙見佛來，共作要言：『瞿曇沙門（Gautama，釋迦牟尼佛的姓氏，意為『最好的沙門』）昔日食一麻、一米，尚不得道；今既多欲，去道遠矣！但為敷一小座，慎莫起迎，禮拜問訊！』世尊既到，五人不覺起禮，為捉衣缽，更敷好座，以水洗足；然猶輕如來（Tathagata，如來，佛的稱號之一），面呼姓名：『某甲可就此坐！』佛告五人：『汝等愚癡立要，云何而不牢固？汝莫輕於佛，面稱姓名，自使長夜受大苦報！吾今已成無上正覺（Anuttara-samyak-sambodhi，無上正等正覺），應共一心聽受教誡，汝若隨順無違無逆，不久當得族姓出家，凈修梵行（Brahmacharya，清凈的行為），現證道果！生死已盡，梵行已立，所作已作，解了五陰（Skandha，構成個體存在的五種要素），止宿泥洹（Nirvana，涅槃）。』五人復言：『卿先如是難行苦行，尚不得過人法，聖利滿足！況今失道，放恣多欲，過人之法，其可得乎！』佛復告曰：『汝等莫輕如來無上正覺，佛不失道，亦不多欲！』五人聞已，乃捨本心。佛復告曰：『世有二邊，不應親近：一者、貪著愛慾，說欲無過；二者、邪見苦形，無有道跡。舍此二邊，便得中道，生眼智明覺，向于泥洹。何謂中道？所謂八正：正見、正思、正語、正業、正命、正方便、正念、正定，是為中道。復有四聖諦：苦聖諦、苦集聖

【English Translation】 English version: Then, in the air, he spoke in verse: 'When the Buddha first appeared in the world, He is honored above all in heaven and earth. How could you encounter him, And then turn away and abandon him?' Although the Brahmin heard this verse, he still left without looking back. Thereupon, the World-Honored One went to the five men at Paranai (Paranai, a place name). The five men saw the Buddha coming from afar and made an agreement: 'The ascetic Gautama (Gautama, Shakyamuni Buddha's family name, meaning 'best ascetic') used to eat only one sesame seed and one grain of rice a day, yet he did not attain the Way. Now that he indulges in desires, he is far from the Way! Just set out a small seat for him, but be careful not to rise to greet him, bow, or inquire after his well-being!' When the World-Honored One arrived, the five men unconsciously rose to greet him, took his robe and bowl, set out a good seat, and washed his feet with water. However, they still disrespected the Tathagata (Tathagata, one of the titles of the Buddha), addressing him by name: 'So-and-so, please sit here!' The Buddha said to the five men: 'You foolishly made an agreement, how can you not be firm? Do not disrespect the Buddha, addressing him by name, causing yourselves to suffer great pain for a long night! I have now attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). You should listen to my teachings with one mind. If you follow and do not oppose or resist, you will soon be able to leave your family, purely cultivate Brahmacharya (Brahmacharya, pure conduct), and realize the fruit of the Way in this very life! Birth and death will be exhausted, pure conduct will be established, what needs to be done will be done, you will understand the five Skandhas (Skandha, the five aggregates that constitute individual existence), and dwell in Nirvana (Nirvana, liberation).' The five men replied: 'You previously practiced such difficult austerities, yet you did not attain superhuman qualities or complete sacred benefits! How can you now attain superhuman qualities, having lost the Way and indulging in desires!' The Buddha replied: 'Do not disrespect the Tathagata's unsurpassed perfect enlightenment. The Buddha has not lost the Way, nor does he indulge in desires!' Upon hearing this, the five men abandoned their original intentions. The Buddha further said: 'There are two extremes in the world that should not be approached: one is attachment to love and desire, saying that desire is without fault; the other is the heretical view of mortifying the body, without any trace of the Way. Abandoning these two extremes, one attains the Middle Way, giving rise to the eye of wisdom, clarity, and awakening, leading to Nirvana. What is the Middle Way? It is the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the Middle Way. Furthermore, there are the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering.'

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諦、苦滅聖諦、苦滅道聖諦。何謂苦聖諦？所謂生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、愛別離苦、所求失苦。以要言之，五盛陰苦，是謂苦聖諦。何謂苦集聖諦？所謂有愛，及俱生煩惱，處處樂著，是謂苦集聖諦。何謂苦滅聖諦？所謂愛斷無餘，滅盡泥洹，是謂苦滅聖諦。何謂苦滅道聖諦？所謂八正道，是謂苦滅道聖諦。是法我先未聞：眼生、智生、明生、覺生、通生、慧生，是法應知；我先未聞：眼生乃至慧生，是法已知；我先未聞：眼生乃至慧生，是苦聖諦，是苦聖諦應知，是苦聖諦已知。我先未聞：眼生乃至慧生，是苦集聖諦，是苦集聖諦應斷，是苦集聖諦已斷。我先未聞：眼生乃至慧生，是苦滅聖諦，是苦滅聖諦應證，是苦滅聖諦已證。我先未聞：眼生乃至慧生，是苦滅道聖諦，是苦滅道聖諦應修，是苦滅道聖諦已修。我先未聞：眼生乃至慧生，我已如實知。是三轉十二行法輪，得成無上正覺。』說是法時，地為六返震動。

「憍陳如遠塵離垢，于諸法中得法眼凈。佛問：『憍陳如！解未？憍陳如！解未？』憍陳如答言：『已解，世尊！』地神聞已，告虛空神，虛空神告四天王天，四天王天告忉利天，如是展轉至於梵天，言：『佛今于波羅㮏轉無上法輪，先所未轉！若沙門、婆羅門、若天、

【現代漢語翻譯】 現代漢語譯本： 『諦』（Satya，真理），即苦聖諦（Dukkha Satya，關於苦的真理）、苦集聖諦（Dukkha Samudaya Satya，關於苦的起因的真理）、苦滅聖諦（Dukkha Nirodha Satya，關於苦的止息的真理）、苦滅道聖諦（Dukkha Nirodha Marga Satya，關於通往苦的止息的道路的真理）。 何謂苦聖諦？ 所謂生之苦、老之苦、病之苦、死之苦、憂愁悲傷惱怒之苦、怨恨憎惡相遇之苦、與所愛分離之苦、所求不得之苦。 概括而言，五盛陰（Panca-skandha，構成個體的五種要素，即色、受、想、行、識）之苦，這就是苦聖諦。 何謂苦集聖諦？ 所謂有愛（tanha，渴愛），以及與之俱生的煩惱，處處貪戀執著，這就是苦集聖諦。 何謂苦滅聖諦？ 所謂愛慾斷盡無餘，達到完全寂滅的涅槃（Nirvana），這就是苦滅聖諦。 何謂苦滅道聖諦？ 所謂八正道（Astangika-marga，達到解脫的八個途徑），這就是苦滅道聖諦。 這是我先前未曾聽聞的法：眼生（cakkhu udapadi，生起眼）、智生（nanam udapadi，生起智慧）、明生（vijja udapadi，生起光明）、覺生（aloko udapadi，生起覺悟）、通生（abhinnā udapadi，生起神通）、慧生（paññā udapadi，生起智慧），此法應當知曉；我先前未曾聽聞：眼生乃至慧生，此法已經知曉；我先前未曾聽聞：眼生乃至慧生，是苦聖諦，此苦聖諦應當知曉，此苦聖諦已經知曉。 我先前未曾聽聞：眼生乃至慧生，是苦集聖諦，此苦集聖諦應當斷除，此苦集聖諦已經斷除。 我先前未曾聽聞：眼生乃至慧生，是苦滅聖諦，此苦滅聖諦應當證得，此苦滅聖諦已經證得。 我先前未曾聽聞：眼生乃至慧生，是苦滅道聖諦，此苦滅道聖諦應當修習，此苦滅道聖諦已經修習。 我先前未曾聽聞：眼生乃至慧生，我已經如實知曉。 這就是三轉十二行法輪（tri-parivartam dvadasa-akaram dharma-cakram，佛陀教法的三個階段和十二個方面），得以成就無上正覺（anuttara-samyak-sambodhi，無上的圓滿覺悟）。』 當佛陀宣說此法時，大地六次震動。 『憍陳如（Kondanna），遠離塵垢，在諸法中獲得法眼凈（dhamma-cakkhu，對佛法的清晰洞見）。 佛陀問道：『憍陳如！你理解了嗎？憍陳如！你理解了嗎？』 憍陳如回答說：『已經理解了，世尊！』 地神聽到后，告訴虛空神，虛空神告訴四天王天（Caturmaharajika，四大天王所居住的天界），四天王天告訴忉利天（Trayastrimsa，三十三天），這樣輾轉傳到梵天（Brahma，色界天的最高層），說：『佛陀今天在波羅㮏（Varanasi）轉動無上法輪，這是先前從未轉動過的！無論是沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）、天（Deva，天神）……』 English version: 'Truth' (Satya), namely the Truth of Suffering (Dukkha Satya), the Truth of the Origin of Suffering (Dukkha Samudaya Satya), the Truth of the Cessation of Suffering (Dukkha Nirodha Satya), and the Truth of the Path to the Cessation of Suffering (Dukkha Nirodha Marga Satya). What is the Truth of Suffering? It is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of sorrow, grief, pain, distress, and despair, the suffering of association with what is disliked, the suffering of separation from what is loved, and the suffering of not obtaining what one desires. In short, the suffering of the five aggregates of clinging (Panca-skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) is the Truth of Suffering. What is the Truth of the Origin of Suffering? It is craving (tanha), along with the defilements that arise with it, delighting and clinging everywhere. This is the Truth of the Origin of Suffering. What is the Truth of the Cessation of Suffering? It is the complete and utter cessation of craving, the extinguishing of all desires, reaching Nirvana (Nirvana). This is the Truth of the Cessation of Suffering. What is the Truth of the Path to the Cessation of Suffering? It is the Noble Eightfold Path (Astangika-marga, the eight paths to liberation). This is the Truth of the Path to the Cessation of Suffering. This is a teaching I had not heard before: the eye arose (cakkhu udapadi), knowledge arose (nanam udapadi), wisdom arose (vijja udapadi), understanding arose (aloko udapadi), insight arose (abhinnā udapadi), and intelligence arose (paññā udapadi). This teaching should be known; I had not heard before: the eye arose, and so on, intelligence arose, this teaching is already known; I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of Suffering, this Truth of Suffering should be known, this Truth of Suffering is already known. I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of the Origin of Suffering, this Truth of the Origin of Suffering should be abandoned, this Truth of the Origin of Suffering is already abandoned. I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of the Cessation of Suffering, this Truth of the Cessation of Suffering should be realized, this Truth of the Cessation of Suffering is already realized. I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of the Path to the Cessation of Suffering, this Truth of the Path to the Cessation of Suffering should be cultivated, this Truth of the Path to the Cessation of Suffering is already cultivated. I had not heard before: the eye arose, and so on, intelligence arose, I have truly known it. This is the Wheel of Dharma with three turnings and twelve aspects (tri-parivartam dvadasa-akaram dharma-cakram), enabling the attainment of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi).』 When the Buddha spoke this teaching, the earth shook six times. 『Kondanna (Kondanna), free from dust and defilement, gained the pure vision of the Dharma (dhamma-cakkhu, clear insight into the Dharma) in all things. The Buddha asked: 『Kondanna! Do you understand? Kondanna! Do you understand?』 Kondanna replied: 『I understand, Lord!』 Having heard this, the earth deities told the deities of the sky, the deities of the sky told the Four Great Kings (Caturmaharajika, the heavenly realm where the Four Great Kings reside), the Four Great Kings told the Thirty-three Gods (Trayastrimsa), and so on, all the way to Brahma (Brahma, the highest level of the Form Realm), saying: 『Today, the Buddha is turning the unsurpassed Wheel of Dharma in Varanasi (Varanasi), which has never been turned before! Whether it be ascetics (Sramana), Brahmins (Brahmana, Hindu priests), gods (Deva)...』

【English Translation】 English version: 'Truth' (Satya), namely the Truth of Suffering (Dukkha Satya), the Truth of the Origin of Suffering (Dukkha Samudaya Satya), the Truth of the Cessation of Suffering (Dukkha Nirodha Satya), and the Truth of the Path to the Cessation of Suffering (Dukkha Nirodha Marga Satya). What is the Truth of Suffering? It is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of sorrow, grief, pain, distress, and despair, the suffering of association with what is disliked, the suffering of separation from what is loved, and the suffering of not obtaining what one desires. In short, the suffering of the five aggregates of clinging (Panca-skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) is the Truth of Suffering. What is the Truth of the Origin of Suffering? It is craving (tanha), along with the defilements that arise with it, delighting and clinging everywhere. This is the Truth of the Origin of Suffering. What is the Truth of the Cessation of Suffering? It is the complete and utter cessation of craving, the extinguishing of all desires, reaching Nirvana (Nirvana). This is the Truth of the Cessation of Suffering. What is the Truth of the Path to the Cessation of Suffering? It is the Noble Eightfold Path (Astangika-marga, the eight paths to liberation). This is the Truth of the Path to the Cessation of Suffering. This is a teaching I had not heard before: the eye arose (cakkhu udapadi), knowledge arose (nanam udapadi), wisdom arose (vijja udapadi), understanding arose (aloko udapadi), insight arose (abhinnā udapadi), and intelligence arose (paññā udapadi). This teaching should be known; I had not heard before: the eye arose, and so on, intelligence arose, this teaching is already known; I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of Suffering, this Truth of Suffering should be known, this Truth of Suffering is already known. I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of the Origin of Suffering, this Truth of the Origin of Suffering should be abandoned, this Truth of the Origin of Suffering is already abandoned. I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of the Cessation of Suffering, this Truth of the Cessation of Suffering should be realized, this Truth of the Cessation of Suffering is already realized. I had not heard before: the eye arose, and so on, intelligence arose, it is the Truth of the Path to the Cessation of Suffering, this Truth of the Path to the Cessation of Suffering should be cultivated, this Truth of the Path to the Cessation of Suffering is already cultivated. I had not heard before: the eye arose, and so on, intelligence arose, I have truly known it. This is the Wheel of Dharma with three turnings and twelve aspects (tri-parivartam dvadasa-akaram dharma-cakram), enabling the attainment of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi).』 When the Buddha spoke this teaching, the earth shook six times. 『Kondanna (Kondanna), free from dust and defilement, gained the pure vision of the Dharma (dhamma-cakkhu, clear insight into the Dharma) in all things. The Buddha asked: 『Kondanna! Do you understand? Kondanna! Do you understand?』 Kondanna replied: 『I understand, Lord!』 Having heard this, the earth deities told the deities of the sky, the deities of the sky told the Four Great Kings (Caturmaharajika, the heavenly realm where the Four Great Kings reside), the Four Great Kings told the Thirty-three Gods (Trayastrimsa), and so on, all the way to Brahma (Brahma, the highest level of the Form Realm), saying: 『Today, the Buddha is turning the unsurpassed Wheel of Dharma in Varanasi (Varanasi), which has never been turned before! Whether it be ascetics (Sramana), Brahmins (Brahmana, Hindu priests), gods (Deva)...』

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若魔、若梵，一切世間所未曾轉！』諸天歡喜，雨種種花，皆有光明，如星墜地；于虛空中作天伎樂。於是憍陳如從坐起，頂禮佛足，白佛言：『世尊！愿與我出家受具足戒！』佛言：『善來，比丘！受具足戒，於我善說法律，能盡一切苦，凈修梵行。』憍陳如須發自墮，袈裟著身，缽盂在手，是為憍陳如已得出家受具足戒。自是已后，名為阿若憍陳如。佛便為四人說法教誡，跋提、婆頗二人得法眼凈，見法得果。見法得果已，從坐起頂禮佛足，白佛言：『世尊！愿與我出家受具足戒！』佛言：『善來，比丘！』乃至缽盂在手，亦如上說。復為二人說法教誡，頞鞞、摩訶納得法眼凈，見法得果。見法得果已，從坐起頂禮佛足，白佛言：『世尊！愿與我出家受具足戒！』佛言：『善來，比丘！』乃至缽盂在手，亦如上說。

「佛告五比丘：『汝等一心求正斷煩惱，我先亦一心求正斷煩惱，故得成無上正覺！于意云何？色為是常，為無常乎？』答言：『無常！』又問：『若無常者，為苦？為樂？』答言：『苦！』又問：『若苦，為我？為非我？』答言：『非我！』受想行識亦如是，問答亦如上。『是故諸比丘！色若內、若外，若過去、未來、現在，皆應如實見於非我，受想行識亦如是！夫為聖弟子，應作是觀，厭離

【現代漢語翻譯】 現代漢語譯本 『無論是魔、還是梵天，都未曾在世間如此轉動法輪！』諸天歡喜，降下各種各樣的花，都帶有光明，如同星星墜落大地；在天空中演奏美妙的音樂。於是憍陳如（Ajnatakaundinya，五比丘之一）從座位上起身，頂禮佛陀的雙足，稟告佛陀說：『世尊！我願意在您這裡出家，受具足戒！』佛陀說：『善來，比丘！受具足戒，在我善說的法律中，能夠盡除一切痛苦，清凈地修習梵行。』憍陳如的鬚髮自然脫落，袈裟穿在身上，缽盂拿在手中，這就是憍陳如已經得出家受具足戒。從此以後，他的名字就叫做阿若憍陳如（Ajnatakaundinya）。佛陀便為其餘四人說法教誡，跋提（Bhadrika）、婆頗（Vashpa）二人獲得了法眼凈，見法得果。見法得果后，從座位上起身，頂禮佛陀的雙足，稟告佛陀說：『世尊！我願意在您這裡出家，受具足戒！』佛陀說：『善來，比丘！』乃至缽盂拿在手中，也如上面所說。佛陀又為其餘二人說法教誡，頞鞞（Ashvajit）、摩訶納（Mahanaman）獲得了法眼凈，見法得果。見法得果后，從座位上起身，頂禮佛陀的雙足，稟告佛陀說：『世尊！我願意在您這裡出家，受具足戒！』佛陀說：『善來，比丘！』乃至缽盂拿在手中，也如上面所說。 佛陀告訴五比丘：『你們一心尋求斷除煩惱的正道，我先前也是一心尋求斷除煩惱的正道，所以才得以成就無上正覺！你們認為如何？色（Rupa，物質）是常，還是無常呢？』回答說：『無常！』佛陀又問：『如果無常，是苦，還是樂呢？』回答說：『苦！』佛陀又問：『如果是苦，是我，還是非我呢？』回答說：『非我！』受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）也是如此，問答也如上面一樣。『所以諸位比丘！色，無論是內在的、外在的，無論是過去的、未來的、現在的，都應該如實地觀察到它不是我，受、想、行、識也是如此！作為聖弟子，應該這樣觀察，從而厭離它們。

【English Translation】 English version 'Whether it be Mara or Brahma, such a turning of the Wheel has never occurred in all the world!' The Devas rejoiced, raining down various kinds of flowers, all with light, like stars falling to the earth; celestial music played in the sky. Then Ajnatakaundinya (one of the five monks) rose from his seat, bowed at the Buddha's feet, and said to the Buddha: 'Venerable Sir! I wish to go forth from home under you and receive the full ordination!' The Buddha said: 'Welcome, Bhikkhu! Receive the full ordination. In the well-taught Dhamma and Discipline, one can make an end of all suffering and purely practice the holy life.' Ajnatakaundinya's hair and beard fell off by themselves, the robe appeared on his body, and the bowl was in his hand. Thus, Ajnatakaundinya had already received the going forth and the full ordination. From then on, he was named Ajnatakaundinya. The Buddha then taught and exhorted the other four, and Bhadrika and Vashpa attained the purity of the Dhamma eye, seeing the Dhamma and attaining the fruit. Having seen the Dhamma and attained the fruit, they rose from their seats, bowed at the Buddha's feet, and said to the Buddha: 'Venerable Sir! We wish to go forth from home under you and receive the full ordination!' The Buddha said: 'Welcome, Bhikkhus!' and so on, with the bowl in hand, as described above. Again, the Buddha taught and exhorted the remaining two, and Ashvajit and Mahanaman attained the purity of the Dhamma eye, seeing the Dhamma and attaining the fruit. Having seen the Dhamma and attained the fruit, they rose from their seats, bowed at the Buddha's feet, and said to the Buddha: 'Venerable Sir! We wish to go forth from home under you and receive the full ordination!' The Buddha said: 'Welcome, Bhikkhus!' and so on, with the bowl in hand, as described above. The Buddha said to the five monks: 'You should wholeheartedly seek the right way to cut off defilements. I also wholeheartedly sought the right way to cut off defilements, and therefore attained unsurpassed perfect enlightenment! What do you think? Is Rupa (form, matter) permanent or impermanent?' They replied: 'Impermanent!' The Buddha asked again: 'If it is impermanent, is it suffering or happiness?' They replied: 'Suffering!' The Buddha asked again: 'If it is suffering, is it self or not-self?' They replied: 'Not-self!' So also are Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness); the questions and answers are the same as above. 'Therefore, O monks! Rupa, whether internal or external, whether past, future, or present, should all be truly seen as not-self. So also are feeling, perception, mental formations, and consciousness! As a noble disciple, one should contemplate in this way, and thereby become disenchanted with them.'

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、無染，便得解脫；得解脫智，梵行已立，所作已作！』說是法時，五比丘一切漏盡，得阿羅漢道。爾時世間有六阿羅漢。

「復有長者子，名曰耶舍，本性賢善，厭離世間，喜樂聞法。世尊作是念：『彼耶舍長者子，當以信出家！』便往婆羅水邊，敷草坐宿。時彼長者子五欲自娛已，便得暫眠，一切伎直悉皆眠臥。長者子須臾便覺，視己屋舍猶若丘冢，觀諸伎直皆如木人，更相荷枕，鼻涕，目淚，口中流涎，琴瑟箏笛樂器縱橫，甚大驚怖，生厭離心；走向父所住處，見亦如是，益生厭離，即便向合，合忽自開；向門及大城門，皆自然開，逕趣婆羅水邊高聲大唱：『我今憂厄，無所歸趣！』

「爾時世尊伸金色臂，招言：『童子來此！此處無為，無有憂厄！』耶舍聞佛語聲，一切憂厄，豁然消除，即脫琉璃屐著于岸邊，渡水詣佛，遙見世尊姿容殊特，猶若金山，生歡喜心。到已，頭面禮足，卻坐一面。佛為說種種妙法，示教利喜，次說四諦苦集滅道，即于坐上遠塵離垢，得法眼凈。后伎直覺，共求耶舍，不知所在，白其父母。父母四向推求，絡繹而追，兼募人言：『若知我子所在，即以其身所著寶衣與之！』其父夜至城門，待開出城，見其屐跡，尋跡追之；既到水邊，見琉璃屐在岸上，乍喜、乍悲，即舍

【現代漢語翻譯】 現代漢語譯本：『（如果）沒有污染，便能得到解脫；得到解脫的智慧，梵行已經確立，該做的已經做完！』當佛陀宣說此法時，五位比丘所有的煩惱都已斷盡，證得阿羅漢的果位。那時，世間便有了六位阿羅漢。

『又有一位長者（Gṛhapati，富有的家族首領）之子，名叫耶舍（Yaśas，名譽），本性賢良，厭惡世俗，喜歡聽聞佛法。世尊心想：『這位耶舍長者之子，應當會因信而出家！』於是便前往婆羅水（Vāraṇāsī，古印度城市）邊，鋪草而坐，在那裡過夜。當時，那位長者之子正沉溺於五欲的享樂之中，剛剛入睡，所有的歌舞伎樂也都睡著了。長者之子不久便醒了過來，看到自己的屋舍就像墳墓一樣，觀看那些歌舞伎樂，都如同木頭人一般，互相枕靠著，流著鼻涕、眼淚，口中流著口水，琴瑟箏笛等樂器雜亂地擺放著，感到非常驚恐，生起了厭離之心；走向他父親所居住的地方，看到那裡也像這樣，更加生起了厭離之心，於是便想要逃離，門卻忽然自己打開了；通向城門和大城門的道路，也都自然地打開了，他便直接奔向婆羅水邊，高聲大喊：『我現在憂愁困厄，無處可去！』

『這時，世尊伸出金色的手臂，招呼他說：『童子，到這裡來！這裡是無為（Asaṃskṛta，不生不滅的境界），沒有憂愁困厄！』耶舍聽到佛陀的聲音，所有的憂愁困厄，都豁然消除了，立刻脫下琉璃鞋放在岸邊，渡水來到佛陀面前，遠遠地看到世尊的姿容非常特別，就像一座金山一樣，生起了歡喜之心。到達后，以頭面禮拜佛足，退到一旁坐下。佛陀為他說種種微妙的佛法，以開示、教導、利益、歡喜來引導他，接著宣說了四聖諦（catvāri-ārya-satyāni，苦、集、滅、道），他就在座位上遠離了塵垢，得到了法眼凈（dharma-cakṣus-viśuddhi，證得初果須陀洹的智慧）。之後，那些歌舞伎樂醒了過來，一起尋找耶舍，不知道他在哪裡，便告訴了他的父母。父母向四處尋找，絡繹不絕地追趕，還招募人說：『如果知道我兒子在哪裡，就把他身上穿的寶衣給他！』他的父親晚上來到城門，等待城門打開后出城，看到兒子的鞋印，便沿著鞋印追趕；到達水邊后，看到琉璃鞋在岸上，一時高興，一時悲傷，便捨棄了追尋的念頭。

【English Translation】 English version: 『Without defilement, one attains liberation; having attained the wisdom of liberation, the Brahmacarya (holy life) is established, what needed to be done is done!』 When the Blessed One preached this Dharma, the five Bhikshus (monks) exhausted all their outflows (āsavas) and attained the state of Arhat (worthy one). At that time, there were six Arhats in the world.

『Again, there was a householder's (Gṛhapati, wealthy family head) son, named Yaśas (Yaśas, fame), who was virtuous by nature, weary of the world, and delighted in hearing the Dharma. The Blessed One thought: 『This householder's son, Yaśas, should leave home out of faith!』 Then he went to the bank of the Vāraṇāsī (Vāraṇāsī, ancient Indian city) River, spread grass, and sat there for the night. At that time, the householder's son was indulging in the pleasures of the five senses and had just fallen asleep, and all the musicians and dancers were also asleep. The householder's son soon awoke, seeing his house like a tomb, and viewing the musicians and dancers as if they were wooden figures, mutually propped up, with snot, tears, and saliva flowing from their mouths, and musical instruments such as zithers, harps, and flutes scattered about, he felt greatly frightened and developed a sense of revulsion; he walked towards his father's residence, and seeing it was the same, he felt even more revulsion, and then he wanted to escape, but the door suddenly opened by itself; the roads leading to the city gate and the great city gate also opened naturally, and he went straight to the bank of the Vāraṇāsī River, shouting loudly: 『I am now in distress and have nowhere to turn!』

『At that time, the Blessed One extended his golden arm and beckoned, saying: 『Come here, young man! Here is the Unconditioned (Asaṃskṛta, the state of non-arising and non-ceasing), there is no distress!』 When Yaśas heard the Buddha's voice, all his distress vanished, and he immediately took off his crystal shoes and placed them on the shore, crossed the water, and went to the Buddha. From afar, he saw the Blessed One's appearance was very special, like a golden mountain, and he felt joyful. Upon arriving, he bowed his head to the Buddha's feet and sat to one side. The Buddha spoke to him about various wonderful Dharmas, guiding him with exposition, instruction, benefit, and joy, and then preached the Four Noble Truths (catvāri-ārya-satyāni, suffering, origin, cessation, path), and in that very seat, he was purified of dust and defilement, and attained the purity of the Dharma Eye (dharma-cakṣus-viśuddhi, the wisdom of attaining the first stage of enlightenment, Sotāpanna). Later, the musicians and dancers awoke and searched for Yaśas, not knowing where he was, and told his parents. His parents searched in all directions, pursuing him incessantly, and also recruited people, saying: 『If anyone knows where my son is, I will give them the precious clothes he is wearing!』 His father came to the city gate at night, waited for the city gate to open, and left the city, saw his son's footprints, and followed them; when he arrived at the water's edge, he saw the crystal shoes on the shore, and was sometimes happy and sometimes sad, and then gave up the pursuit.

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屐渡水。佛遙見之，恐壞子善心，化令有障，使子見父，而父不見子。父問佛言：『沙門見我子不？』佛言：『且坐！若在此者，何憂不見？』聞此語已，念言：『沙門必不妄語！』便前禮佛足，卻坐一面。佛為說種種妙法，示教利喜，所謂：施論、戒論、生天之論；五欲過患，出生諸漏，在家染累，出家無著。說如是種種助菩提法，然後更說諸佛常所說法，所謂：苦集盡道。彼即于坐上遠塵離垢，得法眼凈，見法得果。見法得果已，受三自歸，次受五戒，是為諸優婆塞於人中，耶舍父最初受三歸五戒。耶舍聞佛為父說四真諦法，漏盡意解。然後令其父子兩得相見，父語子言：『汝起還家！汝母失汝，憂愁殆死！』佛語其父言：『若人解脫于漏，寧能還受欲不？』答言：『不能！』佛言：『我為汝說法時，耶舍觀諸法漏盡，心得解脫！』其父白佛言：『佛為我說法，而使耶舍快得善利！』於是耶舍從坐起，白佛言：『世尊！愿與我出家受具足戒！』佛言：『善來，比丘！』乃至缽盂在手，亦如上說。爾時世間有七阿羅漢。

「時耶舍父從坐起頂禮佛足，白佛言：『惟愿世尊與耶舍，受我明日食！』佛默然受之。更頂禮足，繞三匝而去；還家辦種種多美飲食。佛至時將耶舍，著衣持缽，往到其家，就座而坐。長者

【現代漢語翻譯】 現代漢語譯本 耶舍（Yasa，人名）的父親穿著木屐渡水而來。佛陀遠遠地看見了他，擔心會破壞耶舍的善心，就施法使他產生障礙，讓他能看見父親，而父親卻看不見兒子。耶舍的父親問佛陀說：『沙門（Sramana，出家修行者），你看見我的兒子了嗎？』佛陀說：『請先坐下！如果他在這裡，何必擔心見不到呢？』聽到這話后，他心想：『這位沙門一定不會說謊！』於是上前禮拜佛足，然後退到一旁坐下。佛陀為他說種種微妙的佛法，用開示、教導、利益、喜悅來引導他，也就是：佈施的意義、持戒的意義、以及行善可以昇天的道理；五欲（色、聲、香、味、觸）的過患，會產生各種煩惱，在家生活充滿染污和牽累，出家則能無所執著。佛陀說了這樣種種有助於菩提（Bodhi，覺悟）的法，然後進一步宣說諸佛經常宣說的法，也就是：苦、集、滅、道（苦諦、集諦、滅諦、道諦）。耶舍的父親當即在座位上遠離塵垢，獲得了法眼凈（Dharma-caksu，證悟的開端），見法得果（Dharma-phala，證悟的果實）。見法得果后，他接受了三自歸（Trisarana，皈依佛、法、僧），接著受了五戒（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒），他是所有優婆塞（Upasaka，在家男居士）中，耶舍的父親最初接受三歸五戒的人。 耶舍聽到佛陀為他的父親宣說四真諦法（Catur-arya-satya，苦、集、滅、道），煩惱漏盡，心意解脫。然後佛陀才讓他們父子相見，父親對兒子說：『你起來回家吧！你母親失去了你，憂愁得快要死了！』佛陀對耶舍的父親說：『如果一個人已經解脫了煩惱，難道還會再接受慾望嗎？』回答說：『不會！』佛陀說：『我在為你說法的時候，耶舍觀察諸法，煩惱已經漏盡，心得解脫！』耶舍的父親對佛陀說：『佛陀為我說法，卻讓耶舍快速地獲得了利益！』於是耶舍從座位上站起來，對佛陀說：『世尊！我願意跟隨您出家，受具足戒（Upasampada，比丘所受的正式戒律）！』佛陀說：『善來，比丘（Bhiksu，出家男眾）！』乃至缽盂（Patra，比丘的食器）出現在他手中，也如上面所說。當時世間有七位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。

『當時耶舍的父親從座位上站起來，頂禮佛足，對佛陀說：『惟愿世尊和耶舍，接受我明天的供養！』佛陀默然應允。耶舍的父親再次頂禮佛足，繞佛三圈后離去；回家準備各種豐盛美味的飲食。佛陀到了時候，帶著耶舍，穿好衣服，拿著缽，前往他家，就座而坐。長者（長者，富有的居士）

【English Translation】 English version Yasa's (Yasa, a proper noun) father was crossing the water wearing wooden clogs. The Buddha saw him from afar and, fearing that it would ruin Yasa's good intentions, created an obstruction so that the father could see his son, but the son could not see his father. The father asked the Buddha, 'Sramana (Sramana, a renunciate practitioner), have you seen my son?' The Buddha said, 'Please sit down first! If he is here, why worry about not seeing him?' Upon hearing this, he thought, 'This Sramana certainly does not lie!' He then stepped forward to prostrate at the Buddha's feet and sat down to one side. The Buddha spoke to him about various wonderful teachings, guiding him with exposition, instruction, benefit, and joy, namely: the meaning of giving, the meaning of moral conduct, and the principle that good deeds lead to rebirth in heaven; the faults of the five desires (form, sound, smell, taste, and touch), which give rise to various defilements, the defilement and entanglement of household life, and the non-attachment of renunciation. The Buddha spoke of such various aids to Bodhi (Bodhi, enlightenment), and then further expounded the teachings that all Buddhas regularly teach, namely: suffering, accumulation, cessation, and the path (the Four Noble Truths). Yasa's father immediately, in that very seat, became free from dust and defilement, attained the Dharma-caksu (Dharma-caksu, the beginning of enlightenment), saw the Dharma and attained the fruit (Dharma-phala, the fruit of enlightenment). Having seen the Dharma and attained the fruit, he took the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha), and then received the Five Precepts (Panca-sila, not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants). He was the first of all Upasakas (Upasaka, lay male devotees), Yasa's father being the first to receive the Three Refuges and Five Precepts. Yasa heard the Buddha expounding the Four Noble Truths (Catur-arya-satya, suffering, accumulation, cessation, and the path) to his father, and his defilements were exhausted, his mind liberated. Then the Buddha allowed the father and son to see each other, and the father said to his son, 'Get up and go home! Your mother has lost you and is grieving to the point of death!' The Buddha said to Yasa's father, 'If a person has been liberated from defilements, would he still accept desires?' He replied, 'No!' The Buddha said, 'When I was speaking the Dharma for you, Yasa observed the Dharma, and his defilements were exhausted, and his mind was liberated!' Yasa's father said to the Buddha, 'The Buddha spoke the Dharma for me, but Yasa quickly gained benefit!' Thereupon Yasa rose from his seat and said to the Buddha, 'World Honored One! I wish to renounce the household life and receive the full ordination (Upasampada, the formal precepts received by a Bhiksu)!' The Buddha said, 'Welcome, Bhiksu (Bhiksu, ordained male monastic)!' Even the bowl (Patra, a Bhiksu's eating utensil) appeared in his hand, as described above. At that time, there were seven Arhats (Arhat, a noble one who has extinguished all defilements and attained liberation) in the world.

'Then Yasa's father rose from his seat, prostrated at the Buddha's feet, and said to the Buddha, 'May the World Honored One and Yasa accept my meal tomorrow!' The Buddha silently consented. Yasa's father again prostrated at the Buddha's feet, circumambulated him three times, and departed; returning home to prepare various abundant and delicious foods. When the time came, the Buddha, taking Yasa, put on his robes, carried his bowl, went to his house, and sat down.

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夫婦，手自下食。食已，行澡水畢，婦取小床于佛前坐。佛言：『姊妹！汝歸依佛、歸依法、歸依比丘僧！』即受三歸，次受五戒，是為耶舍母初受三自歸五戒。爾時世尊為耶舍母舉家大小，說種種妙法，示教利喜，皆遠塵離垢，得法眼凈，見法得果。見法得果已，皆受三自歸，次受五戒。

「爾時耶舍有四友人：一名、滿足，二名、善博，三名、離垢，四名、牛主，聞耶舍于沙門瞿曇所，出家修梵行，共議言：『其道必勝！乃使豪族，不顧世榮。我等可共到大沙門所，凈修梵行！』四人欣悅，慕道於心，便往耶舍所，問言：『汝所修梵行，豈能具足為最勝乎？』答言：『此道無量，為最勝也！』便將四人往到佛所，頂禮佛足，卻住一面。佛為說種種妙法，示教利喜，皆于坐上遠塵離垢，得法眼凈，見法得果。見法得果已，頂禮佛足，白佛言：『世尊！愿與我出家受具足戒！』佛言：『善來，比丘！』乃至缽盂在手，亦如上說。受戒未久，勤修不懈，得阿羅漢。爾時世間有十一阿羅漢。

「耶舍昔所交遊，復有五十人，聞耶舍于瞿曇所，修行梵行，共議出家乃至得阿羅漢，皆如上說。爾時世間有六十一阿羅漢。

「相師阿夷知菩薩成佛，當在波羅㮈國，仙人鹿苑中，轉於法輪，又念：『我命過後，

【現代漢語翻譯】 現代漢語譯本 夫婦二人用手取食物吃。吃完后，洗浴完畢，妻子取來小床在佛前坐下。佛陀說：『姊妹！你皈依佛、皈依法、皈依比丘僧！』她隨即受了三皈依，接著受了五戒，這就是耶舍（Yasa）的母親最初受三自皈五戒。當時世尊為耶舍的母親及其全家老小，宣說種種微妙的佛法，開示教導，使他們歡喜受益，都遠離了塵垢，獲得了清凈的法眼，證得了法果。證得法果后，他們都受了三自皈，接著受了五戒。 當時耶舍有四個朋友：一名叫滿足（Purana），二名叫善博（Subahu），三名叫離垢（Gavampati），四名叫牛主（Gavampati），他們聽說耶舍在沙門瞿曇（Samana Gotama）那裡出家修行清凈的梵行，共同商議說：『他所修的道必定殊勝！才能使豪門貴族，不顧世間的榮華。我們可一同到大沙門那裡，清凈地修習梵行！』四人欣喜，心中仰慕佛道，便前往耶舍處，問道：『你所修的梵行，難道能具足而成為最殊勝的嗎？』耶舍回答說：『此道無量，是最殊勝的！』於是帶領四人前往佛陀處，頂禮佛足，退到一旁站立。佛陀為他們宣說種種微妙的佛法，開示教導，使他們歡喜受益，都在座位上遠離了塵垢，獲得了清凈的法眼，證得了法果。證得法果后，他們頂禮佛足，稟告佛陀說：『世尊！愿允許我們出家，受具足戒！』佛陀說：『善來，比丘！』乃至缽盂自然出現在手中，也如上面所說。受戒后不久，他們勤奮修行不懈怠，證得了阿羅漢果。當時世間有十一阿羅漢。 耶舍過去交往的，還有五十個朋友，聽說耶舍在瞿曇那裡，修行梵行，共同商議出家乃至證得阿羅漢果，都如上面所說。當時世間有六十一阿羅漢。 相師阿夷（Asita）知道菩薩（Bodhisattva）成佛后，應當在波羅㮈國（Bārāṇasī），仙人鹿苑（Isipatana）中，轉動法輪，又想到：『我命終之後，』

【English Translation】 English version The couple took food with their own hands and ate. After eating and finishing their ablutions, the wife took a small stool and sat before the Buddha. The Buddha said, 'Sister! Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhikkhu Sangha!' She immediately took the Three Refuges, and then took the Five Precepts. This was Yasa's (Yasa) mother's first time taking the Threefold Refuge and the Five Precepts. At that time, the World Honored One spoke various wonderful Dharmas to Yasa's mother and her entire family, instructing, teaching, and delighting them, so that they all became free from dust and defilement, obtained the pure Dharma Eye, and attained the fruit of the Dharma. After attaining the fruit of the Dharma, they all took the Threefold Refuge, and then took the Five Precepts. At that time, Yasa had four friends: the first named Purana (Purana), the second named Subahu (Subahu), the third named Gavampati (Gavampati), and the fourth named Gavampati (Gavampati). They heard that Yasa had left home and was practicing pure Brahma-conduct under the Samana Gotama (Samana Gotama), and they discussed together, saying, 'His path must be supreme! It has caused a noble family to disregard worldly glory. We can go together to the Great Samana and purely practice Brahma-conduct!' The four were delighted, and their hearts yearned for the Way. They went to Yasa and asked, 'Is the Brahma-conduct you practice complete and supreme?' He replied, 'This path is immeasurable and supreme!' Then he led the four to the Buddha, bowed at the Buddha's feet, and stood to one side. The Buddha spoke various wonderful Dharmas to them, instructing, teaching, and delighting them, so that they all became free from dust and defilement in their seats, obtained the pure Dharma Eye, and attained the fruit of the Dharma. After attaining the fruit of the Dharma, they bowed at the Buddha's feet and said to the Buddha, 'World Honored One! May you allow us to leave home and receive the full precepts!' The Buddha said, 'Welcome, Bhikkhus!' Even the alms bowl appeared naturally in their hands, as described above. Not long after receiving the precepts, they diligently practiced without懈怠, and attained Arhatship. At that time, there were eleven Arhats in the world. Yasa's former acquaintances, another fifty people, heard that Yasa was practicing Brahma-conduct under Gotama, and they discussed together leaving home and attaining Arhatship, all as described above. At that time, there were sixty-one Arhats in the world. The physiognomist Asita (Asita) knew that the Bodhisattva (Bodhisattva) would become a Buddha in the Deer Park (Isipatana) of the Immortals in Bārāṇasī (Bārāṇasī), and turn the Wheel of Dharma, and also thought, 'After my life ends,'

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諸弟子中那羅摩納，當紹繼我。我之供養悉當屬彼，彼必貪著，無復憶佛出興世意。我今寧可於鹿苑邊，為立舍宅，教令日日三念：「佛當出世！若出世時，汝當於彼凈修梵行！」』念已，即為立宅，如念教之。阿夷不久便命過，那羅果得供養，貪著心深，都不復憶佛當出世。

「時伊羅缽龍王，作是念：『昔迦葉佛記我：「于當來過百千萬億歲，釋迦牟尼佛出現於世，佛當記汝脫龍身時。」時今應至，當往見佛。』彼龍為見佛故，於六齋日在恒水中，用金缽盛銀粟，銀缽盛金粟，又莊嚴二女，而說偈言：

「『何者王中上？　　染與非染等， 　　云何得無垢？　　何者名為愚？ 　　何者流所㵱？　　得何名為智？ 　　云何流不流，　　而名為解脫？』

「龍王說此偈已，念言：『若人有能解此偈者，即是佛！若從佛聞，必示我佛處！我今不見余沙門、婆羅門、諸天魔梵、一切世間有能解此偈者。』念已唱言：『若有能解此偈，我當與金銀缽滿金銀粟，及此二女。』爾時眾多餘沙門、婆羅門、長者、居士競欲為龍解此偈義，龍王為說，皆不能解。爾時那羅摩納，為摩竭國人所共宗敬，皆言：『此摩納有大知見，必能解之！』便共往請。摩納念言：『我為一國所宗，若言不能，便當為彼眾人所棄；

【現代漢語翻譯】 現代漢語譯本 『我的弟子中，那羅摩納（Nāramana，人名）應當繼承我。我的供養全部都歸屬於他，他必定會貪戀這些供養，不再記得佛陀出世的意義。我現在寧願在鹿苑旁邊，為他建造住所，教導他每天三次唸誦：『佛陀將會出世！如果佛陀出世時，你應當在那裡清凈地修行梵行！』唸誦完畢后，就為他建造住所，按照所念誦的教導他。阿夷（Ajita，人名）不久就去世了，那羅果（Narada，人名）得到了供養，貪戀之心很深，完全不再記得佛陀將會出世。

『當時伊羅缽龍王（Elapatra，龍王名）這樣想：『過去迦葉佛（Kāśyapa，過去七佛之一）曾經預言我：「在未來經過百千萬億年後，釋迦牟尼佛（Śākyamuni，現在佛）將會出現在世間，佛陀將會預言你脫離龍身的時間。」現在時間應該到了，我應當去拜見佛陀。』這位龍王爲了拜見佛陀，在六齋日（uposatha，佛教的齋戒日）在恒河水中，用金缽盛著銀粟，用銀缽盛著金粟，又用兩個女子來莊嚴自己，並且說偈語道：

『什麼在諸王中最為殊勝？ 染污與不染污如何等同？ 如何才能獲得無垢清凈？ 什麼叫做愚癡？ 什麼被（煩惱的）洪流所沖走？ 得到什麼才叫做智慧？ 如何才能使（煩惱的）洪流不流動，而被稱為解脫？』

『龍王說完這偈語后，心想：『如果有人能夠理解這偈語，那就是佛陀！如果從佛陀那裡聽聞，必定會指示我佛陀所在之處！我現在沒有見到其他的沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）、諸天、魔、梵天、一切世間的人能夠理解這偈語。』想完后就大聲說：『如果有人能夠理解這偈語，我將給他裝滿金銀缽的金銀粟，以及這兩個女子。』當時眾多的沙門、婆羅門、長者、居士都爭著要為龍王解釋這偈語的含義，龍王為他們說了，但都不能理解。當時那羅摩納，被摩竭陀國（Magadha，古印度王國）的人們共同尊敬，都說：『這位摩納（māṇava，年輕的婆羅門）有很大的智慧見解，必定能夠理解它！』於是就一起去請他。摩納心想：『我被一個國家所尊敬，如果說不能理解，就會被那些人所拋棄；

【English Translation】 English version 『Among my disciples, Nāramana should succeed me. All my offerings shall belong to him, and he will surely become attached to them, no longer remembering the meaning of the Buddha's appearance in the world. I would rather build a dwelling for him near the Deer Park and teach him to recite three times a day: 'The Buddha will appear in the world! If the Buddha appears, you should purely cultivate Brahmanic practices there!' After reciting, I will build a dwelling for him and teach him as recited. Ajita soon passed away, and Narada received the offerings, his attachment deepened, and he no longer remembered that the Buddha would appear.

『At that time, the Elapatra Dragon King thought: 'In the past, Kāśyapa Buddha prophesied to me: "In the future, after hundreds of millions of years, Śākyamuni Buddha will appear in the world, and the Buddha will prophesy the time when you will be freed from your dragon body." The time should be near now, and I should go to see the Buddha.' To see the Buddha, the Dragon King, on the six fast days (uposatha) in the Ganges River, used golden bowls to hold silver millet, silver bowls to hold golden millet, and adorned himself with two women, and spoke in verse:

『What is supreme among kings? How are defilement and non-defilement equal? How can one attain purity? What is called foolishness? What is swept away by the (flood of) currents? What is gained that is called wisdom? How can the (flood of) currents not flow, and be called liberation?』

『After the Dragon King spoke this verse, he thought: 'If someone can understand this verse, that is the Buddha! If I hear from the Buddha, he will surely show me where the Buddha is! I have not seen any other śrāmaṇas, brāhmaṇas, devas, demons, Brahmās, or anyone in the entire world who can understand this verse.' After thinking this, he exclaimed: 'If anyone can understand this verse, I will give him golden and silver bowls filled with golden and silver millet, and these two women.' At that time, many śrāmaṇas, brāmaṇas, elders, and householders competed to explain the meaning of this verse to the Dragon King, but none could understand it. At that time, Nāramana was revered by the people of Magadha, who all said: 'This māṇava has great knowledge and insight, and he will surely be able to understand it!' So they went together to invite him. The māṇava thought: 'I am revered by a country, and if I say I cannot understand it, I will be abandoned by those people;'

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我雖未解，當作方便，保全此譽！』便語眾人：『汝皆共我往到龍所，我當解之！』於是眾人與摩納俱，恭敬圍繞，往到龍所，語龍言：『可說汝偈，我當敷演！』龍即說偈，摩納言：『此甚易解！我七日後，當來解之。』即誦其偈，先問余沙門、婆羅門、不蘭迦葉六師等；悉不能解，皆詭瞋罵，咸言：『無義！』欲以掩藏不解之短。摩納復念言：『師昔告我，佛當出世，于彼凈修梵行。今沙門瞿曇在鹿苑中，必能解之，我當往問。』復作是念：『此六師等年耆博見，尚不能解！況沙門瞿曇既自年少，出家始爾，而能解乎！』復念：『明闇自然，不可以先後相挌！瞿曇雖少，不可輕也！』念已，便到佛所，頂禮佛足，卻住一面，說龍王偈，以問于佛。佛即為說：

「『第六王為上，　　染者與染等， 　　不染則無垢，　　染者謂之愚， 　　愚者流所㵱，　　能滅者為智， 　　舍流不復流，　　是名為解脫。』

「摩納聞說偈已，深知是佛，誦習受持，至第七日往到龍所；時八萬四千人在恒水兩岸，欲聽摩納解說偈義。摩納更語龍言：『說汝先偈。』龍王便說，摩納即說佛所說偈，而為解之。龍王聞偈，歡喜踴躍，念言：『佛已出世！我今便為已得見佛！所以者何？我不見余沙門、婆羅門、諸天魔梵、一

【現代漢語翻譯】 現代漢語譯本：我雖然不理解，但先假裝懂得，保全我的名聲！』於是對眾人說：『你們都跟我一起去龍那裡，我來解釋這首偈頌！』於是眾人和摩納一起，恭敬地圍繞著他，前往龍那裡，對龍說：『請說出你的偈頌，我來敷演解釋！』龍就說了偈頌，摩納說：『這很容易理解！我七天之後，會來解釋它。』隨即背誦那首偈頌，先去問其他的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司階層）、不蘭迦葉（Pūraṇa Kāśyapa，六師外道之一）等六師外道；他們都不能理解，都裝作憤怒地謾罵，都說：『沒有意義！』想要以此掩蓋自己不能理解的短處。摩納又想：『我的老師以前告訴我，佛會出世，在那裡清凈地修行梵行。現在沙門瞿曇（Śrāmaṇa Gautama，釋迦牟尼佛）在鹿野苑中，一定能理解這首偈頌，我應該去問他。』又這樣想：『這六師外道年紀都很大，見識廣博，尚且不能理解！何況沙門瞿曇年紀還小，出家才開始，怎麼能理解呢！』又想：『光明和黑暗是自然存在的，不可以以先後來衡量！瞿曇雖然年輕，但不可輕視啊！』想完之後，就到佛那裡，頂禮佛足，退到一旁站立，說了龍王的偈頌，用來請教佛。佛就為他說了： 『第六王為上， 染者與染等， 　　不染則無垢， 染者謂之愚， 　　愚者流所㵱， 能滅者為智， 　　舍流不復流， 是名為解脫。』 摩納聽了偈頌之後，深深地知道他是佛，誦讀學習並接受奉持，到了第七天前往龍那裡；當時有八萬四千人在恒河兩岸，想要聽摩納解釋偈頌的意義。摩納再次對龍說：『說出你之前的偈頌。』龍王就說了，摩納就說了佛所說的偈頌，併爲他們解釋。龍王聽了偈頌，歡喜踴躍，心想：『佛已經出世了！我現在就等於已經見到了佛！為什麼這麼說呢？我沒有見到其他的沙門、婆羅門、諸天魔梵（deva-māra-brahman，天神、魔、梵天）、

【English Translation】 English version: 'Although I don't understand, I'll pretend to, to preserve my reputation!' Then he said to the crowd: 'You all come with me to the dragon, and I will explain this verse!' So the crowd and the Māṇava (young Brahmin) respectfully surrounded him and went to the dragon, saying to the dragon: 'Please recite your verse, and I will elaborate and explain it!' The dragon then recited the verse, and the Māṇava said: 'This is very easy to understand! I will come and explain it in seven days.' Immediately he recited the verse, first asking the other Śrāmaṇas (ascetics), Brahmins (priestly class), Pūraṇa Kāśyapa (one of the six non-Buddhist teachers), and the other six teachers; none of them could understand it, and they all feigned anger and cursed, saying: 'It has no meaning!' They wanted to conceal their inability to understand. The Māṇava then thought: 'My teacher once told me that the Buddha would appear in the world, practicing pure Brahmacarya (holy life) there. Now Śrāmaṇa Gautama (Shakyamuni Buddha) is in the Deer Park, he will surely be able to understand this verse, I should go and ask him.' He also thought: 'These six teachers are all old and knowledgeable, yet they cannot understand it! How can Śrāmaṇa Gautama, who is young and has only recently renounced the world, understand it!' Then he thought: 'Light and darkness are natural, and cannot be measured by sequence! Although Gautama is young, he should not be underestimated!' After thinking this, he went to the Buddha, prostrated himself at the Buddha's feet, and stood to one side, reciting the dragon king's verse to ask the Buddha. The Buddha then spoke to him: 'The sixth king is supreme, Those who are stained are equal to the stained, If not stained, then there is no impurity, Those who are stained are called foolish, The foolish are swept away by the stream, Those who can extinguish it are wise, Abandoning the stream, they no longer flow, This is called liberation.' After the Māṇava heard the verse, he deeply knew that he was the Buddha, reciting, studying, accepting, and upholding it. On the seventh day, he went to the dragon; at that time, eighty-four thousand people were on both banks of the Ganges River, wanting to hear the Māṇava explain the meaning of the verse. The Māṇava again said to the dragon: 'Recite your previous verse.' The dragon king then recited it, and the Māṇava then recited the verse spoken by the Buddha, and explained it to them. The dragon king heard the verse, rejoiced and leaped for joy, thinking: 'The Buddha has already appeared in the world! Now I am as if I have already seen the Buddha! Why is that? I have not seen other Śrāmaṇas, Brahmins, Deva-Māra-Brahman (gods, demons, Brahma),

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切世間有能解此義者。』念已，問摩納言：『汝實語我！汝所說偈，為從誰聞？我今不見諸餘沙門、婆羅門、一切世間有能說此偈者。唯除佛，若從佛聞！』答言：『我實語汝，佛已出世，我從其聞！』龍王歡喜問言：『佛今在何處？我欲見之！』摩納胡跪，舒右手指佛處方，言：『佛今在彼！』龍王益復歡喜，三返稱：『南無如來、應供、等正覺！』便語摩納言：『汝可送我往至佛所，問訊世尊！』答言：『可爾！』龍王即自復身，身體長大，眼如大缽，喘息如雷，口出火光，水中逆上，八萬四千人皆亦隨從。既達渚，次化作轉輪聖王，上岸詣佛；遙見世尊姿容殊特，猶若金山，龍王歡喜，加敬無量。佛見龍王稱其名曰：『善來，伊羅缽龍王！』龍王聞已，復加喜敬：『世尊知我名，修伽陀識我名！』前頂禮足，卻住一面，更說本偈，以問于佛，佛為說摩納所受之偈。龍王聞已，先大歡喜，然後悲泣。佛問龍王：『何故須臾乍喜、乍悲？』答言：『世尊！我憶過去迦葉佛所，凈修梵行。於後時，捉紫華莖，往到佛所問言：「世尊！若比丘殺此草，得何等罪？」佛答我言：「以此因緣，或有墮最苦地獄者！」我聞此語不信不敬，便故刺伊羅樹葉，作是念：「試看有何果報？」竟不捨此見，亦不悔過。命終之後，今生長

【現代漢語翻譯】 現代漢語譯本： 『世間有人能理解這偈的含義嗎？』念及此處，龍王問摩納（年輕的婆羅門學者）說：『你務必如實告訴我！你所說的偈，是從哪裡聽來的？我如今沒見到其他沙門（出家修行者）、婆羅門（祭司），以及世間其他人能說出這偈。除非是佛，或是從佛那裡聽來的！』摩納回答說：『我如實告訴你，佛已經出世了，我是從他那裡聽來的！』龍王歡喜地問道：『佛現在在哪裡？我想見他！』摩納胡跪（單膝跪地），伸出右手指著佛所在的方向，說：『佛現在在那裡！』龍王更加歡喜，三次稱念：『南無如來（如實而來者）、應供（值得供養者）、等正覺（完全覺悟者）！』便對摩納說：『你可以帶我到佛那裡去，問候世尊！』摩納回答說：『可以！』龍王立即恢復自己的身體，身體變得巨大，眼睛像大缽，喘息聲像雷鳴，口中噴出火焰，從水中逆流而上，八萬四千人也都跟隨在他身後。到達岸邊后，龍王隨即化作轉輪聖王（統治世界的理想君主），登上岸邊去拜見佛；遠遠地看見世尊的姿容殊勝特別，就像一座金山，龍王歡喜，更加敬佩。佛看見龍王，稱呼他的名字說：『善來，伊羅缽龍王（Erapatha，龍王的名字）！』龍王聽了，更加歡喜敬佩：『世尊知道我的名字，修伽陀（Sugata，佛的稱號，意為善逝）知道我的名字！』上前頂禮佛足，退到一旁站立，再次說了原本的偈，用來請問佛，佛為他說了摩納所接受的偈。龍王聽了之後，先是大歡喜，然後又悲傷哭泣。佛問龍王：『為何一會兒歡喜，一會兒悲傷？』龍王回答說：『世尊！我回憶起過去在迦葉佛（Kasyapa，過去七佛之一）那裡，清凈地修行梵行（清凈的行為）。後來，我拿著紫華的莖，去到佛那裡問道：「世尊！如果比丘殺了這種草，會得到什麼樣的罪過？」佛回答我說：「因為這個因緣，或許會墮入最痛苦的地獄！」我聽了這話，不相信也不敬重，便故意刺伊羅樹（Erapata，樹名）的葉子，心想：「試試看會有什麼果報？」最終沒有捨棄這種見解，也沒有悔過。命終之後，如今生為龍王。』

【English Translation】 English version: 『Is there anyone in the world who can understand the meaning of this verse?』 Having thought this, the Dragon King asked the Manava (young Brahmin scholar): 『You must tell me the truth! From whom did you hear the verse you recited? I have not seen any other Shramanas (wandering ascetics), Brahmins (priests), or anyone else in the world who can recite this verse. Except for the Buddha, or having heard it from the Buddha!』 The Manava replied: 『I tell you the truth, the Buddha has already appeared in the world, and I heard it from him!』 The Dragon King joyfully asked: 『Where is the Buddha now? I want to see him!』 The Manava knelt on one knee, extended his right hand, pointing in the direction of the Buddha, and said: 『The Buddha is there now!』 The Dragon King became even more joyful, and thrice exclaimed: 『Namo Tathagata (one who has thus come), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one)!』 Then he said to the Manava: 『You can take me to the Buddha, to greet the World-Honored One!』 The Manava replied: 『Okay!』 The Dragon King immediately transformed back into his own body, his body became huge, his eyes were like large bowls, his breathing was like thunder, flames came out of his mouth, he went upstream from the water, and eighty-four thousand people followed behind him. After reaching the shore, the Dragon King then transformed into a Chakravartin (ideal universal ruler), went ashore to see the Buddha; from afar he saw the World-Honored One's appearance was extraordinary and special, like a golden mountain, the Dragon King was joyful and became even more respectful. The Buddha saw the Dragon King and called his name, saying: 『Welcome, Erapatha Dragon King (Erapatha, the name of the Dragon King)!』 The Dragon King heard this and became even more joyful and respectful: 『The World-Honored One knows my name, Sugata (Sugata, an epithet of the Buddha, meaning well-gone) knows my name!』 He stepped forward to prostrate at the Buddha's feet, retreated to stand on one side, and again recited the original verse, to ask the Buddha, the Buddha explained to him the verse received by the Manava. After the Dragon King heard it, he was first greatly joyful, and then he wept sadly. The Buddha asked the Dragon King: 『Why are you joyful and sad by turns?』 The Dragon King replied: 『World-Honored One! I recall in the past, in the time of Kasyapa Buddha (Kasyapa, one of the past seven Buddhas), I purely practiced Brahmacharya (pure conduct). Later, I took the stem of a purple flower and went to the Buddha and asked: 「World-Honored One! If a Bhikshu (monk) kills this grass, what kind of sin will he incur?」 The Buddha replied to me: 「Because of this cause, one may fall into the most painful hell!」 I heard these words, and I did not believe or respect them, so I deliberately pierced the leaves of the Erapata tree (Erapata, the name of a tree), thinking: 「Let's see what the consequences will be?」 In the end, I did not abandon this view, nor did I repent. After the end of that life, I am now born as a Dragon King.』

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壽龍中，因是業故，名我為伊羅缽龍。既受身已，復往佛所問言：「我何時當得脫此龍身？」佛答我言：「當來過於百千億萬歲，有釋迦牟尼佛出現於世，彼佛當記汝得解脫時！」我今既見世尊生希有心，始知諸佛言無虛妄，是以欣笑。又念昔違佛教，今復不能受佛明戒，是以悲泣。』復白佛言：『愿記我何時當得脫此龍身！』佛言：『當來過百千億萬歲，有彌勒佛出現於世，汝于爾時得脫龍身，出家受戒，廣修梵行，得盡苦源！』佛便為龍受三自歸，為優婆塞；復為八萬四千人說種種妙法，示教利喜，所謂：施論乃至出要為樂。皆歡喜已，更為說諸佛常所說法，苦集盡道。八萬四千人即于坐上，遠塵離垢，得法眼凈，見法得果。見法得果已，受三自歸，次受五戒。於是龍王語摩納言：『汝今何為須此龍女？龍女多恚，或以毒火共相傷害！隨汝所須金銀寶物，盡當相與！』答言：『止，止！龍王！我不須龍女，亦不須金銀！我聞佛最後說偈，得離欲界欲故。』佛說法已，語龍王言：『汝可還歸所住！』龍王受教，頂禮而退。龍王去後，摩納前禮佛足，白佛言：『世尊！愿與我出家受具足戒！』佛言：『善來，比丘！』乃至缽盂在手，亦如上說。出家未久，勤行不懈，得阿羅漢。爾時世間有六十二阿羅漢。

「于

【現代漢語翻譯】 壽龍中（一種龍的名字），因為過去的業力，我被稱為伊羅缽龍（Irobalong，一種龍的名字）。在接受了這個龍身之後，我又去佛陀那裡請教說：『我什麼時候才能脫離這個龍身？』佛陀回答我說：『未來經過百千億萬年之後，會有釋迦牟尼佛（Sakyamuni Buddha）出現在世間，那位佛陀會預言你得到解脫的時間！』我現在既然見到了世尊，心中生起稀有的想法，才知道諸佛所說的話沒有虛妄，因此感到欣喜而笑。又想到過去違背了佛陀的教誨，現在又不能接受佛陀開示的清凈戒律，因此感到悲傷而哭泣。』我又稟告佛陀說：『希望您能預言我什麼時候才能脫離這個龍身！』佛陀說：『未來經過百千億萬年之後，會有彌勒佛（Maitreya Buddha）出現在世間，你到那時才能脫離龍身，出家受戒，廣泛地修習清凈的修行，得以斷盡痛苦的根源！』佛陀便為龍授了三自歸（皈依佛、皈依法、皈依僧），成為優婆塞（Upasaka，在家男居士）；又為八萬四千人宣說了種種微妙的佛法，開示教導，使他們得到利益和歡喜，所說的內容包括：佈施的功德，乃至指出離生死輪迴才是真正的快樂。大家都感到歡喜之後，佛陀又為他們宣說了諸佛經常宣說的佛法，也就是苦、集、滅、道（suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering）。八萬四千人立刻在座位上，遠離塵垢，得到了清凈的法眼，見到了真理，證得了果位。見到真理，證得果位之後，他們接受了三自歸，接著受了五戒。於是龍王對摩納（Manava，人名）說：『你現在為什麼要這個龍女呢？龍女非常容易發怒，或許會用毒火互相傷害！你所需要的金銀財寶，我都可以給你！』摩納回答說：『停止，停止！龍王！我不需要龍女，也不需要金銀！我聽聞佛陀最後所說的偈語，得以脫離欲界的慾望。』佛陀說法完畢后，對龍王說：『你可以回到你所居住的地方了！』龍王接受了教誨，頂禮佛陀後退下了。龍王離開后，摩納上前禮拜佛足，稟告佛陀說：『世尊！希望您允許我出家，受具足戒！』佛陀說：『善來，比丘（Bhikkhu，出家男眾）！』乃至給予他缽盂，都如上面所說。出家沒多久，他勤奮修行，毫不懈怠，證得了阿羅漢（Arhat，斷盡煩惱的聖者）果位。當時世間有六十二位阿羅漢。 『在

【English Translation】 In Shoulon (name of a dragon), because of past karma, I am named Irobalong (name of a dragon). After receiving this dragon body, I went to the Buddha and asked, 'When will I be able to escape this dragon body?' The Buddha answered me, 'In the future, after hundreds of thousands of millions of years, Sakyamuni Buddha (Sakyamuni Buddha) will appear in the world, and that Buddha will predict the time when you will be liberated!' Now that I have seen the World Honored One, a rare thought arises in my heart, and I know that the words of all Buddhas are not false, so I rejoice and laugh. I also think of how I disobeyed the Buddha's teachings in the past, and now I cannot receive the pure precepts taught by the Buddha, so I feel sad and weep.' I also reported to the Buddha, 'I hope you can predict when I will be able to escape this dragon body!' The Buddha said, 'In the future, after hundreds of thousands of millions of years, Maitreya Buddha (Maitreya Buddha) will appear in the world, and at that time you will be able to escape the dragon body, leave home to receive the precepts, extensively practice pure conduct, and be able to cut off the source of suffering!' The Buddha then gave the three refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha) to the dragon, making him an Upasaka (Upasaka, a male lay devotee); and he also preached various wonderful Dharmas to eighty-four thousand people, teaching and guiding them, so that they could obtain benefits and joy, including: the merits of giving, and even pointing out that liberation from the cycle of birth and death is true happiness. After everyone was happy, the Buddha also preached to them the Dharma that all Buddhas often preach, which is suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). Eighty-four thousand people immediately, in their seats, were far from dust and defilement, obtained pure Dharma eyes, saw the truth, and attained the fruit. After seeing the truth and attaining the fruit, they accepted the three refuges, and then received the five precepts. Then the Dragon King said to Manava (Manava, a personal name), 'Why do you need this dragon girl now? The dragon girl is very easy to anger, and may harm each other with poisonous fire! Whatever gold, silver, and treasures you need, I can give you!' Manava replied, 'Stop, stop! Dragon King! I don't need the dragon girl, nor do I need gold and silver! I heard the last verse spoken by the Buddha, and was able to get rid of the desires of the desire realm.' After the Buddha finished speaking the Dharma, he said to the Dragon King, 'You can return to where you live!' The Dragon King accepted the teaching, bowed to the Buddha and retreated. After the Dragon King left, Manava stepped forward to bow at the Buddha's feet and reported to the Buddha, 'World Honored One! I hope you will allow me to leave home and receive the full precepts!' The Buddha said, 'Welcome, Bhikkhu (Bhikkhu, a male monastic)!' Even giving him a bowl was as described above. Not long after leaving home, he diligently practiced without懈怠, and attained the fruit of Arhat (Arhat, a saint who has cut off all afflictions). At that time, there were sixty-two Arhats in the world. 'In

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是世尊從鹿苑，漸漸遊行到娑羅林，在樹下坐。去林不遠有一園觀，時有同友三十人，各將其婦于中游戲。一人無婦，雇一淫女假好衣服，共遊此園，方欲極情肆樂，而彼淫女著其好衣忽然叛去，相助追覓至娑羅林，遙見世尊姿容挺特，猶若金山，見已生希有心，皆到佛所，頂禮佛足，卻坐一面，問佛言：『大沙門！見有一女人來不？』佛言：『寧欲自求，為欲求他？』答言：『我寧自求，不求婦女！』佛言：『且坐！為汝說法！』皆受教，更禮而坐。佛為說種種妙法，示教利喜，乃至苦集盡道。三十人皆遠塵離垢，得法眼凈，見法得果。見法得果已，白佛言：『愿與我出家受具足戒！』佛言：『善來，比丘！』乃至得阿羅漢亦如上說。爾時世間有九十二阿羅漢。

「時復有六十人為婚姻事，行過娑羅林，遙見世尊姿容挺特，猶若金山，皆前到佛所，頂禮佛足。佛為說法，乃至得阿羅漢皆如上說。爾時世間有百五十二阿羅漢。

五分律卷第十五 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十六(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第三分初受戒法中

「於是世尊告諸比丘：『汝等各各分部遊行世間，多有賢善能受教誡者。吾今獨往優為界郁鞞

【現代漢語翻譯】 現代漢語譯本 世尊從鹿苑出發，逐漸到達娑羅林（śāla forest），在一棵樹下坐定。離娑羅林不遠的地方有一個花園，當時有三十個朋友各自帶著自己的妻子在園中游玩嬉戲。其中一人沒有妻子，便僱傭了一個妓女，讓她穿上漂亮的衣服，一同到園中游玩。正當他們想要盡情享樂的時候，那個妓女卻穿著漂亮的衣服突然逃走了。這群人互相幫助，追尋妓女的軌跡，一直追到娑羅林。遠遠地，他們看見世尊姿容挺拔，如同金山一般。見到世尊后，他們都生起了稀有之心，於是都來到佛陀的住所，頂禮佛足，然後在一旁坐下，問佛陀說：『大沙門（great śrāmaṇa，偉大的修行者）！您有沒有看見一個女人從這裡經過？』佛陀說：『你們是想要尋找自己，還是想要尋找他人？』他們回答說：『我們寧願尋找自己，也不尋找婦女！』佛陀說：『先坐下吧！我為你們說法！』他們都接受了佛陀的教誨，再次禮拜佛陀後坐下。佛陀為他們宣說了種種微妙的佛法，用開示、教導、勸勉、喜悅的方式引導他們，乃至宣說了苦、集、滅、道（duḥkha, samudaya, nirodha, marga）四聖諦。這三十個人都遠離了塵垢，獲得了清凈的法眼，見到了真理，證得了果位。在見到真理並證得果位后，他們對佛陀說：『希望佛陀允許我們出家，接受具足戒！』佛陀說：『善來，比丘（bhikkhu，好的，比丘）！』乃至他們證得阿羅漢（arhat）果位的情況也如上面所說。當時世間共有九十二位阿羅漢。

當時，又有六十個人因為婚姻的事情，路過娑羅林。遠遠地，他們看見世尊姿容挺拔，如同金山一般。他們都來到佛陀的住所，頂禮佛足。佛陀為他們說法，乃至他們證得阿羅漢果位的情況也如上面所說。當時世間共有百五十二位阿羅漢。

《五分律》第十五卷 《大正藏》第22冊 No. 1421 彌沙塞部和醯五分律

《五分律》第十六卷（彌沙塞）

宋朝罽賓三藏佛陀什與竺道生等翻譯第三分初受戒法中

於是，世尊告訴各位比丘：『你們各自去各個地方弘揚佛法，世間有很多賢良善良能夠接受教誨的人。我現在獨自前往優為界郁鞞（Uruvilvā）。』

【English Translation】 English version The World-Honored One, departing from Mrigadava (Deer Park), gradually arrived at the Śāla Forest, where he sat down under a tree. Not far from the forest was a garden where thirty friends were enjoying themselves, each with his wife. One man, lacking a wife, hired a prostitute, dressed her in fine clothes, and joined the others in the garden. As they were about to indulge in pleasure, the prostitute, wearing the fine clothes, suddenly ran away. The men helped each other search for her, eventually reaching the Śāla Forest. From afar, they saw the World-Honored One, his form upright and majestic, like a golden mountain. Filled with awe, they approached the Buddha, prostrated themselves at his feet, and sat to one side. They asked the Buddha, 'Great Śrāmaṇa! Have you seen a woman pass by here?' The Buddha replied, 'Do you seek yourselves, or do you seek another?' They answered, 'We would rather seek ourselves than seek a woman!' The Buddha said, 'Sit down! I will preach the Dharma for you!' They all accepted his teaching, bowed again, and sat down. The Buddha expounded various wonderful Dharmas, instructing, teaching, encouraging, and gladdening them, even to the Four Noble Truths (duḥkha, samudaya, nirodha, marga). All thirty men were freed from defilement and attained the pure Dharma eye, seeing the Dharma and attaining its fruit. Having seen the Dharma and attained its fruit, they said to the Buddha, 'We wish to renounce the world and receive the full precepts!' The Buddha said, 'Welcome, Bhikkhus!' Their attainment of Arhatship was as described above. At that time, there were ninety-two Arhats in the world.

At another time, sixty men, traveling on account of marriage matters, passed by the Śāla Forest. From afar, they saw the World-Honored One, his form upright and majestic, like a golden mountain. They all approached the Buddha, prostrated themselves at his feet. The Buddha preached the Dharma to them, and their attainment of Arhatship was as described above. At that time, there were one hundred and fifty-two Arhats in the world.

Vinaya-pitaka of the Mahīśāsaka School, Scroll 15 Taishō Tripiṭaka, Volume 22, No. 1421, Mahīśāsaka Vinaya

Vinaya-pitaka of the Mahīśāsaka School, Scroll 16

Translated by the Tripiṭaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others, in the Initial Ordination Dharma of the Third Division

Then, the World-Honored One said to the Bhikkhus, 'Each of you should go to various regions to propagate the Dharma, for there are many virtuous and good people in the world who are capable of receiving instruction. I will now go alone to Uruvilvā.'

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羅迦葉所，而開化之。』諸比丘受教，分部而去，世尊便到迦葉所。迦葉事一毒龍，著別靜室，無敢入者，唯除迦葉。佛故投暮往到其所，求索寄止龍室中宿。答言：『甚不愛也，中有毒龍恐相害耳！』佛言：『無苦，龍不害我！』答言：『若不畏者，隨意入宿！』佛即持草入室，敷座而坐，作是念：『我當稍化龍身，使形如櫡，內于缽中，以調伏彼。』適坐須臾，龍大瞋忿，身皆煙出，佛亦出煙；龍舉身火然，佛亦舉身出火，二火俱盛，龍室炯然。

「時迦葉及諸弟子來繞龍室，悲嘆言：『可惜！大沙門不用我語，為龍所害！』明旦佛以缽盛龍而出，語迦葉言：『此缽毒龍，眾人所畏，今以降矣！』迦葉心念：『是大沙門雖神，不如我道真！』世尊即以神力，如力士屈伸臂頃，持龍著世界中間，還迦葉所。迦葉問佛：『龍著何所？』答言：『置世界中間。』迦葉復念：『是大沙門極神，須臾之間持龍乃著世界中間！雖然故，不如我已得阿羅漢道！』

「迦葉白佛：『愿大沙門住此，我自供養！』佛言：『汝若能日日自來請我，當受汝請！』答言：『甚善！』

「去迦葉不遠有一茂林，佛于中止，夜四天王來下侍衛，並欲聽法。四天王光明，猶四火聚，迦葉夜起，見佛邊有似四大火聚，不知何等？

【現代漢語翻譯】 現代漢語譯本：於是，佛陀前往優樓頻螺迦葉（Uruvilva-Kasyapa，指事火外道迦葉三兄弟中的大哥）所在之處，以開導化育他。眾比丘接受佛陀的教誨，各自散開前往各地。世尊便來到了迦葉的住所。迦葉供養著一條毒龍，安置在一個單獨的靜室裡，沒有人敢進入，除了迦葉之外。佛陀故意在傍晚時分來到那裡，請求借宿在龍室中。迦葉回答說：『非常不希望你這樣做，裡面有毒龍，恐怕會傷害你！』佛陀說：『沒關係，龍不會傷害我！』迦葉回答說：『如果你不怕，就隨意進去住吧！』佛陀隨即拿著草進入房間，鋪設座位坐下，心中想：『我應當逐漸變化龍的身形，使它變得像木樁一樣小，放在缽中，以此來調伏它。』剛坐下沒多久，毒龍大發瞋怒，全身冒出煙霧，佛陀也放出煙霧；毒龍全身燃起火焰，佛陀也全身放出火焰，兩股火焰都非常旺盛，龍室一片通明。 當時，迦葉和他的弟子們來到龍室周圍，悲嘆地說：『可惜啊！這位大沙門（指佛陀）不聽我的話，被龍傷害了！』第二天早上，佛陀用缽盛著毒龍走了出來，對迦葉說：『這缽中的毒龍，是眾人所畏懼的，現在已經被我降伏了！』迦葉心想：『這位大沙門雖然神通廣大，但不如我的道真實！』世尊隨即運用神通，像力士屈伸手臂一樣迅速，將毒龍放置在世界中間，然後回到迦葉的住所。迦葉問佛陀：『龍被放在哪裡了？』佛陀回答說：『放置在世界中間。』迦葉又想：『這位大沙門非常神通，在須臾之間就把龍放在了世界中間！雖然如此，還是不如我已經證得阿羅漢道！』 迦葉對佛陀說：『希望大沙門住在這裡，我親自供養您！』佛陀說：『如果你能每天親自來邀請我，我就接受你的邀請！』迦葉回答說：『非常好！』 離迦葉不遠的地方有一片茂密的樹林，佛陀在那裡停留。夜晚，四大天王（Caturmaharajakayikas，佛教的護法神）降臨下來侍衛佛陀，並且想要聽聞佛法。四大天王的光明，就像四個火堆一樣。迦葉夜裡起來，看見佛陀身邊有像四個大火堆一樣的東西，不知道是什麼？

【English Translation】 English version: Then the Buddha went to where Uruvilva-Kasyapa (the eldest of the Kasyapa brothers who were fire-worshipping ascetics) was, to enlighten and transform him. The Bhikkhus, having received the Buddha's teaching, dispersed and went to various places. The World Honored One then arrived at Kasyapa's dwelling. Kasyapa was serving a poisonous dragon, which he kept in a separate quiet room, which no one dared to enter except for Kasyapa. The Buddha deliberately arrived there in the evening, requesting to stay overnight in the dragon's room. Kasyapa replied, 'I strongly advise against it, there is a poisonous dragon inside, I fear it will harm you!' The Buddha said, 'It's alright, the dragon will not harm me!' Kasyapa replied, 'If you are not afraid, then feel free to enter and stay!' The Buddha then took some grass into the room, spread it out as a seat and sat down, thinking: 'I should gradually transform the dragon's body, making it as small as a wooden stake, placing it in my bowl, in order to subdue it.' Soon after sitting down, the dragon became greatly enraged, its whole body emitting smoke, and the Buddha also emitted smoke; the dragon's whole body burst into flames, and the Buddha also emitted flames from his whole body, the two fires were both very intense, and the dragon's room was brightly lit. At that time, Kasyapa and his disciples came around the dragon's room, lamenting and saying, 'What a pity! This great Shramana (referring to the Buddha) did not listen to my words, and was harmed by the dragon!' The next morning, the Buddha came out with the poisonous dragon in his bowl, and said to Kasyapa, 'This poisonous dragon in the bowl, which is feared by everyone, has now been subdued by me!' Kasyapa thought to himself: 'This great Shramana, although spiritually powerful, is not as true as my path!' The World Honored One then used his spiritual power, as quickly as a strong man extends and retracts his arm, placed the dragon in the middle of the world, and then returned to Kasyapa's dwelling. Kasyapa asked the Buddha, 'Where was the dragon placed?' The Buddha replied, 'Placed in the middle of the world.' Kasyapa thought again: 'This great Shramana is extremely spiritually powerful, placing the dragon in the middle of the world in an instant! Even so, it is still not as good as my having already attained the Arhat path!' Kasyapa said to the Buddha, 'I hope the great Shramana will stay here, and I will personally make offerings to you!' The Buddha said, 'If you can personally come and invite me every day, I will accept your invitation!' Kasyapa replied, 'Very well!' Not far from Kasyapa there was a dense forest, where the Buddha stayed. At night, the Four Heavenly Kings (Caturmaharajakayikas, the guardian deities of Buddhism) descended to attend to the Buddha, and wanted to listen to the Dharma. The light of the Four Heavenly Kings was like four piles of fire. Kasyapa got up at night, and saw something like four large piles of fire next to the Buddha, and did not know what it was?

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明日請佛，白言：『食具已辦，愿見顧食！』又問：『昨夜此間，有四光聚，似火而非，為是何等？』佛言：『昨夜四天王來下，供養聽法，是其光耳！』迦葉復念：『是大沙門極大威神，乃使四天王自來供養！雖然故，不如我已得阿羅漢道！』佛語迦葉：『汝且前去，吾隨後到！』迦葉適去，佛如屈伸臂頃，到閻浮提樹，取其果還，迦葉未至，已在其坐。迦葉后至，見佛問言：『我不從余道還，亦無經過處，不見大沙門。大沙門為復何道來？』佛言：『汝適去後，我至閻浮提樹，取其果還，香美可食。今以與汝，可試食之！』迦葉復念：『大沙門有大神力，然不如我已得阿羅漢道！』

「佛食已，還彼林中。夜釋提桓因自下侍衛，並欲聽法。帝釋光明遍照林中，倍四天王，迦葉夜見，亦復不知是何等光？明日復來請佛，白食已辦，並問光意。佛言：『昨夜釋提桓因，供養聽法，是其光耳！』迦葉復念：『是大沙門神則神矣，乃使帝釋自來供養；然不如我已得阿羅漢道！』佛語迦葉：『汝且前去，吾隨後到。』迦葉適去，佛到閻浮提邊訶梨勒林，取其果還，迦葉未至，已在其坐。迦葉后至，如上而問，佛言：『汝適去後，我到閻浮提邊訶梨勒林，取其果還。香美可食，今以與汝，可試食之！』迦葉復如上念。

【現代漢語翻譯】 現代漢語譯本： 迦葉明日再去請佛，說道：『齋飯已經準備好了，希望您能賞光來用齋！』又問：『昨夜這裡有四道光芒聚集，像火卻又不是火，那是什麼？』佛說：『昨夜是四大天王（Caturlokapala，佛教的護法神）降臨，供養並聽聞佛法，那是他們的光芒！』迦葉心裡又想：『這位沙門（Sramana，指修行者）雖然有極大的威神力，竟然能讓四大天王親自來供養！但即便如此，還是不如我已經證得阿羅漢道（Arhat，佛教修行所能達到的最高境界）！』佛對迦葉說：『你先去吧，我隨後就到！』迦葉剛離開，佛像屈伸手臂那麼短的時間，就到了閻浮提樹（Jambudvipa，一種樹名，也指代我們所居住的這個世界），摘了果實回來，迦葉還沒到，佛已經坐在那裡了。迦葉後來到了，見到佛就問：『我沒有從別的路回來，也沒有經過其他地方，沒有見到大沙門。大沙門是從哪條路來的？』佛說：『你剛走後，我去了閻浮提樹，摘了果實回來，香甜美味可以食用。現在給你，你可以嚐嚐！』迦葉心裡又想：『這位沙門有很大的神通力，然而還是不如我已經證得阿羅漢道！』

佛用完齋飯後，回到那片樹林中。晚上釋提桓因（Sakra devanam Indra，佛教的護法神，忉利天之主）親自下來侍衛，並且想聽聞佛法。帝釋的光明遍照樹林中，比四大天王的光芒還要強盛，迦葉晚上見到，也不知道是什麼光。第二天又來請佛，說完齋飯已經準備好，並問起光芒的事情。佛說：『昨夜是釋提桓因來供養並聽聞佛法，那是他的光芒！』迦葉心裡又想：『這位沙門神通確實了不起，竟然能讓帝釋親自來供養；然而還是不如我已經證得阿羅漢道！』佛對迦葉說：『你先去吧，我隨後就到。』迦葉剛離開，佛就到了閻浮提邊的訶梨勒林（Haritaki，一種藥用植物），摘了果實回來，迦葉還沒到，佛已經坐在那裡了。迦葉後來到了，像上次一樣發問，佛說：『你剛走後，我去了閻浮提邊的訶梨勒林，摘了果實回來。香甜美味可以食用，現在給你，你可以嚐嚐！』迦葉又像上次一樣想。

【English Translation】 English version: The next day, Kasyapa invited the Buddha again, saying, 'The meal is prepared, I hope you will honor us with your presence!' He also asked, 'Last night, there were four gatherings of light here, resembling fire but not fire. What were they?' The Buddha said, 'Last night, the Four Heavenly Kings (Caturlokapala, the guardian deities in Buddhism) descended to make offerings and listen to the Dharma. That was their light!' Kasyapa thought again, 'This Sramana (Sramana, referring to a religious ascetic) has great power, even causing the Four Heavenly Kings to come and make offerings themselves! But even so, it is not as good as my having already attained the state of Arhat (Arhat, the highest state attainable through Buddhist practice)!' The Buddha said to Kasyapa, 'You go ahead, I will arrive shortly!' As soon as Kasyapa left, the Buddha, in the time it takes to bend and stretch an arm, arrived at the Jambudvipa tree (Jambudvipa, a tree name, also referring to the world we live in), picked its fruit, and returned. Before Kasyapa arrived, the Buddha was already sitting there. When Kasyapa arrived later, he saw the Buddha and asked, 'I did not return by any other path, nor did I pass through any other place, and I did not see the great Sramana. By what path did the great Sramana come?' The Buddha said, 'Just after you left, I went to the Jambudvipa tree, picked its fruit, and returned. It is fragrant and delicious and can be eaten. Now I give it to you, you can try it!' Kasyapa thought again, 'This Sramana has great supernatural powers, but it is still not as good as my having already attained the state of Arhat!'

After the Buddha finished eating, he returned to that forest. At night, Sakra devanam Indra (Sakra devanam Indra, the lord of the Trayastrimsa Heaven and a protector of Buddhism) personally descended to attend and wanted to listen to the Dharma. Sakra's light illuminated the forest, surpassing the light of the Four Heavenly Kings. Kasyapa saw it at night and did not know what kind of light it was. The next day, he came again to invite the Buddha, saying that the meal was prepared, and asked about the light. The Buddha said, 'Last night, Sakra devanam Indra came to make offerings and listen to the Dharma. That was his light!' Kasyapa thought again, 'This Sramana's spiritual powers are indeed remarkable, even causing Sakra devanam Indra to come and make offerings himself; however, it is still not as good as my having already attained the state of Arhat!' The Buddha said to Kasyapa, 'You go ahead, I will arrive shortly.' As soon as Kasyapa left, the Buddha arrived at the Haritaki forest (Haritaki, a medicinal plant) near Jambudvipa, picked its fruit, and returned. Before Kasyapa arrived, the Buddha was already sitting there. When Kasyapa arrived later, he asked as before. The Buddha said, 'Just after you left, I went to the Haritaki forest near Jambudvipa, picked its fruit, and returned. It is fragrant and delicious and can be eaten. Now I give it to you, you can try it!' Kasyapa thought as before.

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「佛食已，還彼林中。夜娑婆世界主梵天王自下侍衛，並欲聽法。梵王光明倍于帝釋，迦葉夜見，亦復不知是何等光？明日復來請佛，白食已辦，並問光意。佛言：『昨夜梵天王來下，供養聽法，是其光耳！』迦葉復念：『是大沙門神則神矣，乃使梵王自來供養；然不如我已得阿羅漢道！』佛語迦葉：『汝且前去，吾隨後至。』迦葉適去，復到閻浮提邊阿摩勒林，取其果還，余如上說。

「佛食已，還彼林中。爾時世尊須水澡洗，尼連禪河自然曲流，經佛邊過，令佛得用。明日迦葉復來請佛，白食已辦，見河曲流，即問：『誰曲此流？』佛言：『我昨須水，水自曲來！』迦葉復念：『是大沙門神則神矣，發心念水，水為曲流；然不如我已得阿羅漢道！』佛語迦葉：『汝且前去，吾隨後到。』迦葉適去，佛到俱耶尼，取彼牛乳，余如上說。

「佛食已，還彼林中。爾時有斯那婆羅門婢死，棄衣冢間，佛取持還，念：『當於何浣？』適發心時，釋提桓因來下，以手指地，水出成池，白佛言：『可於此浣！』阿毗釋迦山神送大石瓫，亦白佛言：『可用浣之！』復念：『我拄何物，用浣此衣？』去池不遠有柯睺樹，其神曲枝令佛攀之。佛浣衣竟，于虛空中曬。迦葉明日復來請佛，白食已辦，見浣衣事，皆以

【現代漢語翻譯】 現代漢語譯本： 『佛陀用過齋飯後，回到那片樹林中。夜裡，娑婆世界（Saha World）之主梵天王（Brahma King）親自下來侍奉，並且想要聽法。梵王的光明勝過帝釋（Indra），迦葉（Kasyapa）夜裡見到，也不知道是什麼光。第二天又來邀請佛陀，稟告齋飯已經準備好，並詢問光芒的含義。佛陀說：『昨夜梵天王下來，供養並聽法，那是他的光芒！』迦葉又想：『這位沙門（Sramana）真是神通廣大，竟然能讓梵王親自來供養；然而不如我已經證得阿羅漢（Arhat）道！』佛陀對迦葉說：『你先去吧，我隨後就到。』迦葉剛離開，又到閻浮提（Jambudvipa）邊的阿摩勒林（Amra forest），取了那裡的果實回來，其餘的如前所述。

『佛陀用過齋飯後，回到那片樹林中。這時，世尊（World-Honored One）需要水來洗浴，尼連禪河（Nairanjana River）自然地彎曲流動，經過佛陀身邊，讓佛陀可以使用。第二天，迦葉又來邀請佛陀，稟告齋飯已經準備好，見到河流彎曲流動，就問：『是誰讓這條河彎曲流動的？』佛陀說：『我昨天需要水，水就自己彎曲流過來了！』迦葉又想：『這位沙門真是神通廣大，只要心裡想著水，水就為他彎曲流動；然而不如我已經證得阿羅漢道！』佛陀對迦葉說：『你先去吧，我隨後就到。』迦葉剛離開，佛陀到了俱耶尼（Kuyani），取了那裡的牛乳，其餘的如前所述。

『佛陀用過齋飯後，回到那片樹林中。這時，有一個斯那婆羅門（Srona Brahman）的婢女死了，衣服被丟棄在墳墓間，佛陀取回衣服，心想：『應當在哪裡洗呢？』剛一動念，釋提桓因（Sakra devanam Indra）就下來了，用手指地，水涌出形成池塘，稟告佛陀說：『可以在這裡洗！』阿毗釋迦山神（Abhishaka Mountain God）送來一個大石盆，也稟告佛陀說：『可以用它來洗！』佛陀又想：『我用什麼東西來拄著，洗這件衣服呢？』離池塘不遠的地方有一棵柯睺樹（Korah tree），樹神彎曲樹枝讓佛陀攀扶。佛陀洗完衣服，在虛空中晾曬。迦葉第二天又來邀請佛陀，稟告齋飯已經準備好，見到洗衣服的事情，都感到...

【English Translation】 English version: 『After the Buddha had eaten, he returned to that forest. At night, Brahma King (Saha World Lord), the lord of the Saha World, personally came down to attend and desired to hear the Dharma. Brahma King's light was greater than Indra's (Lord Sakra), and Kasyapa (one of the Buddha's disciples) saw it at night but did not know what kind of light it was. The next day, he came again to invite the Buddha, reporting that the meal was prepared, and asked about the meaning of the light. The Buddha said, 'Last night, Brahma King came down to make offerings and listen to the Dharma; that was his light!' Kasyapa then thought, 'This Sramana (ascetic) is indeed spiritually powerful, able to have Brahma King personally come to make offerings; however, it is not as good as my having already attained the Arhat (enlightened being) path!' The Buddha said to Kasyapa, 'You go ahead, and I will arrive later.' Kasyapa had just left and went to the Amra forest (mango grove) near Jambudvipa (the continent where humans live), took its fruit, and returned, the rest as described above.

『After the Buddha had eaten, he returned to that forest. At that time, the World-Honored One needed water to bathe, and the Nairanjana River (a river in India) naturally curved and flowed, passing by the Buddha, allowing the Buddha to use it. The next day, Kasyapa came again to invite the Buddha, reporting that the meal was prepared, and seeing the river curving and flowing, he asked, 'Who made this river curve and flow?' The Buddha said, 'Yesterday I needed water, and the water curved and flowed by itself!' Kasyapa then thought, 'This Sramana is indeed spiritually powerful, just by thinking of water, the water curves and flows for him; however, it is not as good as my having already attained the Arhat path!' The Buddha said to Kasyapa, 'You go ahead, and I will arrive later.' Kasyapa had just left, and the Buddha went to Kuyani (a place name), took its milk, the rest as described above.

『After the Buddha had eaten, he returned to that forest. At that time, a maid of Srona Brahman (a Brahmin's name) died, and her clothes were discarded in the graveyard. The Buddha took the clothes back and thought, 'Where should I wash them?' As soon as he had this thought, Sakra devanam Indra (the king of the gods) came down, pointed his finger at the ground, and water gushed out to form a pond, reporting to the Buddha, 'You can wash them here!' The Abhishaka Mountain God (a mountain deity) sent a large stone basin, also reporting to the Buddha, 'You can use it to wash them!' The Buddha then thought, 'What should I use to lean on while washing these clothes?' Not far from the pond was a Korah tree (a type of tree), and its spirit bent a branch for the Buddha to hold onto. After the Buddha finished washing the clothes, he dried them in the empty sky. The next day, Kasyapa came again to invite the Buddha, reporting that the meal was prepared, and seeing the washing of the clothes, he was all...

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問佛。佛具以答，迦葉心念如前。佛語迦葉：『汝且前去，吾隨後到。』迦葉適去，佛到郁單越，取自然粳米，余如上說。

「佛食已，還彼林中。爾時迦葉明日節會，念言：『今不請佛，若眾人見者，必當舍我，競奉事之！』便止不請。佛即遙知，復到郁單越取食而食。過其日已，迦葉復來請佛，白食已辦，又問：『佛昨不來，竟於何食？』佛言：『汝昨節會，念言：「佛若來者，眾人共見，必當舍我，競奉事之！」是故我到郁單越，取食而食。』迦葉復念：『是大沙門神則神矣，乃知人念；然不如我已得阿羅漢道！』於是佛與迦葉俱到其家，食已還彼林中。

「爾時迦葉五百弟子皆共破薪，而斧不舉，以事白師，師言：『恐大沙門所為，汝往問之！』即以問佛，佛問：『欲使舉不？』答言：『欲舉！』佛言：『可去，斧自當舉！』既舉，復不肯下。復以白師，師教問佛，佛問：『欲使下不？』答言：『爾！』佛言：『可去，斧自當下！』既下，斧皆著薪，又不得舉。復以白師，師教問佛，佛問：『欲使舉不？』答言：『爾！』佛言：『可去，自舉得用！』即皆得用。復欲然火，火不肯然。復以白師，師教問佛，佛問：『欲使然不？』答言：『爾！』佛言：『可去，火自當然！』火即自然。既然，復不

【現代漢語翻譯】 現代漢語譯本： 佛陀一一作答，迦葉（Kasyapa，人名，佛陀的弟子）心中所想仍如之前一樣。佛陀對迦葉說：『你先去吧，我隨後就到。』迦葉剛離開，佛陀就到了郁單越（Uttarakuru，北俱盧洲，傳說中的一個地方），取了自然生長的粳米，其餘的都和上次說的一樣。

佛陀吃完后，回到那片林中。當時迦葉正準備第二天的節日聚會，心想：『如果今天請佛陀來，要是被眾人看見，他們一定會捨棄我，爭相供奉他！』於是就決定不請佛陀。佛陀立刻遙知此事，又到郁單越取食物來吃。過了那天之後，迦葉又來邀請佛陀，說齋飯已經準備好了，又問：『佛陀昨天沒來，究竟在哪裡吃的飯？』佛陀說：『你昨天過節，心想：「佛陀如果來了，眾人看見，一定會捨棄我，爭相供奉他！」所以我就到郁單越，取食物來吃了。』迦葉又想：『這位大沙門（Sramana，指佛教出家人）真是神通廣大，竟然知道別人心裡想什麼；然而他不如我已經證得阿羅漢（Arhat，佛教修行的一種果位）道！』於是佛陀和迦葉一同來到他家，吃完飯後回到那片林中。

當時迦葉的五百個弟子一起劈柴，但是斧頭卻舉不起來，他們把這件事告訴了他們的老師迦葉，迦葉說：『恐怕是大沙門（指佛陀）做的，你們去問問他！』他們就去問佛陀，佛陀問：『想讓斧頭舉起來嗎？』回答說：『想舉起來！』佛陀說：『可以去了，斧頭自然會舉起來！』斧頭舉起來后，又不肯落下來。他們又把這件事告訴了他們的老師迦葉，迦葉教他們去問佛陀，佛陀問：『想讓斧頭落下來嗎？』回答說：『想！』佛陀說：『可以去了，斧頭自然會落下來！』斧頭落下來后，都砍在柴上，又舉不起來了。他們又把這件事告訴了他們的老師迦葉，迦葉教他們去問佛陀，佛陀問：『想讓斧頭舉起來嗎？』回答說：『想！』佛陀說：『可以去了，自然能舉起來使用！』他們立刻都能使用了。他們又想點火，火卻點不著。他們又把這件事告訴了他們的老師迦葉，迦葉教他們去問佛陀，佛陀問：『想讓火點著嗎？』回答說：『想！』佛陀說：『可以去了，火自然會點著！』火立刻自然點著了。點著之後，又不……

【English Translation】 English version: The Buddha answered him in detail, but Kasyapa's (Kasyapa, a proper noun, a disciple of the Buddha) thoughts remained the same as before. The Buddha said to Kasyapa: 'You go ahead, I will arrive later.' As soon as Kasyapa left, the Buddha went to Uttarakuru (Uttarakuru, the Northern Kurus, a legendary place), took naturally grown japonica rice, and the rest was as described before.

After the Buddha had eaten, he returned to the forest. At that time, Kasyapa was preparing for the festival gathering the next day, thinking: 'If I invite the Buddha today, and if the people see him, they will abandon me and rush to serve him!' So he decided not to invite the Buddha. The Buddha immediately knew this from afar and went to Uttarakuru again to take food and eat. After that day, Kasyapa came to invite the Buddha again, saying that the vegetarian meal was ready, and asked: 'Buddha did not come yesterday, where did you eat?' The Buddha said: 'Yesterday you were celebrating the festival, thinking: "If the Buddha comes, the people will see him and abandon me, rushing to serve him!" Therefore, I went to Uttarakuru and took food to eat.' Kasyapa thought again: 'This great Sramana (Sramana, referring to a Buddhist monk) is truly divine, knowing what others are thinking; however, he is not as good as I who have already attained the Arhat (Arhat, a state of Buddhist practice) path!' Then the Buddha and Kasyapa went to his house together, and after eating, returned to the forest.

At that time, Kasyapa's five hundred disciples were all chopping firewood together, but they could not lift the axes. They told their teacher Kasyapa about this, and Kasyapa said: 'I am afraid it is the great Sramana (referring to the Buddha) who did it, you go and ask him!' So they asked the Buddha, and the Buddha asked: 'Do you want the axes to be lifted?' They replied: 'We want to lift them!' The Buddha said: 'You can go, the axes will naturally be lifted!' After the axes were lifted, they refused to come down. They told their teacher Kasyapa about this again, and Kasyapa taught them to ask the Buddha. The Buddha asked: 'Do you want the axes to come down?' They replied: 'Yes!' The Buddha said: 'You can go, the axes will naturally come down!' After the axes came down, they all landed on the firewood, and they could not lift them again. They told their teacher Kasyapa about this again, and Kasyapa taught them to ask the Buddha. The Buddha asked: 'Do you want the axes to be lifted?' They replied: 'Yes!' The Buddha said: 'You can go, you can naturally lift them and use them!' They were immediately able to use them. They wanted to light a fire again, but the fire would not light. They told their teacher Kasyapa about this again, and Kasyapa taught them to ask the Buddha. The Buddha asked: 'Do you want the fire to light?' They replied: 'Yes!' The Buddha said: 'You can go, the fire will naturally light!' The fire immediately lit naturally. After it lit, it wouldn't...

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肯滅。復以白師，師教問佛，佛問：『欲使滅不？』答言：『爾！』佛言：『可去，火自當滅！』火即自滅。復欲瀉水滅炭，水住瓶中，終不肯出。復以白師，師教問佛，佛言：『欲使出不？』答言：『爾！』佛言：『可去，水自當出！』水即自出。既出，復不肯止。復以白師，師教問佛，佛言：『欲使止不？』答言：『爾！』佛言：『可去，水自當止！』水即自止。

「爾時黑雲大雨七日，佛所住林，及迦葉家浩成一水。迦葉恐佛為水所漂，乘船來視，乃見世尊在尼連禪河水上經行。迦葉復念：『是大沙門神則神矣，水大瀑漲，不為漂沒，乃方在上經行；然不如我已得阿羅漢道！』

「於是世尊，飛昇虛空，告迦葉言：『汝非羅漢！何為虛妄自稱得道？』迦葉白言：『實爾。世尊！實爾。世尊！』復白佛言：『愿得於大沙門所，出家受具足戒！』佛言：『報汝弟子未？』答言：『未！』佛言：『可先報之！』迦葉受教，即還語弟子言：『汝等知不？我欲于大沙門所，凈修梵行。汝等從我為善，不樂隨意！』五百弟子同聲言：『我等見佛降龍，已生信心，但待師耳！愿皆隨從！』於是師徒共往佛所，白佛言：『我等師徒俱欲出家受具足戒！』佛言：『善來，比丘！受具足戒，於我善說法律，能盡一切苦，

【現代漢語翻譯】 現代漢語譯本：肯滅（Kenmie）。又去稟告老師，老師教他問佛，佛問：『你想讓火熄滅嗎？』回答說：『是的！』佛說：『可以離開，火自然會熄滅！』火立刻自己熄滅了。他又想用水澆滅炭火，水卻停留在瓶中，始終不肯出來。又去稟告老師，老師教他問佛，佛說：『你想讓水出來嗎？』回答說：『是的！』佛說：『可以離開，水自然會出來！』水立刻自己出來了。出來之後，又不肯停止。又去稟告老師，老師教他問佛，佛說：『你想讓水停止嗎？』回答說：『是的！』佛說：『可以離開，水自然會停止！』水立刻自己停止了。 當時黑雲密佈，大雨下了七天，佛陀所居住的樹林，以及迦葉（Kasyapa，人名，意為飲光）的家，都變成了一片汪洋。迦葉擔心佛陀被水沖走，乘船前來看望，卻看見世尊在尼連禪河（Nairanjana River）的水面上行走。迦葉心想：『這位沙門（Sramana，意為勤息，指出家修行者）真是神通廣大啊，這麼大的洪水，竟然沒有被淹沒，還在水面上行走；然而還是不如我已經證得阿羅漢（Arhat，意為應供，指斷盡煩惱，證得解脫的聖者）道！』 於是世尊，飛昇到空中，告訴迦葉說：『你不是阿羅漢！為什麼虛妄地自稱已經得道？』迦葉回答說：『確實如此。世尊！確實如此。世尊！』又對佛說：『希望能夠在偉大的沙門這裡，出家受具足戒（Upasampada，佛教出家成為比丘或比丘尼的儀式）！』佛問：『你稟告你的弟子了嗎？』回答說：『沒有！』佛說：『可以先稟告他們！』迦葉接受教誨，立刻回去告訴弟子們說：『你們知道嗎？我想要在偉大的沙門那裡，清凈地修習梵行（Brahmacharya，意為清凈行，指斷淫或不淫的行為）。你們跟隨我行善，不樂意的可以隨意！』五百弟子同聲說：『我們看見佛陀降伏龍，已經生起信心，只是在等待師父您！願意都跟隨您！』於是師徒一起前往佛陀那裡，對佛說：『我們師徒都想出家受具足戒！』佛說：『善來，比丘（Bhikkhu，意為乞士，指佛教出家男子）！受具足戒，在我善說的法律中，能夠斷盡一切痛苦！』

【English Translation】 English version: Kenmie. Then he reported to his teacher again, and the teacher taught him to ask the Buddha. The Buddha asked: 'Do you want the fire to be extinguished?' He replied: 'Yes!' The Buddha said: 'You can leave, and the fire will extinguish itself!' The fire immediately extinguished itself. He then wanted to pour water to extinguish the charcoal fire, but the water remained in the bottle and refused to come out. He reported to his teacher again, and the teacher taught him to ask the Buddha. The Buddha said: 'Do you want the water to come out?' He replied: 'Yes!' The Buddha said: 'You can leave, and the water will come out itself!' The water immediately came out. After coming out, it refused to stop. He reported to his teacher again, and the teacher taught him to ask the Buddha. The Buddha said: 'Do you want the water to stop?' He replied: 'Yes!' The Buddha said: 'You can leave, and the water will stop itself!' The water immediately stopped itself. At that time, dark clouds gathered, and it rained heavily for seven days. The forest where the Buddha resided, as well as Kasyapa's (Kasyapa, a name meaning 'drinking light') house, became a vast expanse of water. Kasyapa, fearing that the Buddha would be swept away by the water, came by boat to see him. He saw the World Honored One walking on the Nairanjana River. Kasyapa thought: 'This Sramana (Sramana, meaning 'striving and ceasing', referring to a renunciate practitioner) is truly powerful. Such a great flood has not submerged him, and he is still walking on the water; however, he is not as good as I, who have already attained the path of Arhat (Arhat, meaning 'worthy of offerings', referring to a saint who has extinguished all afflictions and attained liberation)!' Then the World Honored One, flying into the sky, told Kasyapa: 'You are not an Arhat! Why do you falsely claim to have attained the path?' Kasyapa replied: 'Indeed, it is so. World Honored One! Indeed, it is so. World Honored One!' He further said to the Buddha: 'I wish to ordain and receive the Upasampada (Upasampada, the Buddhist ordination ceremony to become a Bhikkhu or Bhikkhuni) at the great Sramana's place!' The Buddha asked: 'Have you informed your disciples?' He replied: 'No!' The Buddha said: 'You can inform them first!' Kasyapa accepted the teaching and immediately returned to tell his disciples: 'Do you know? I want to purely practice Brahmacharya (Brahmacharya, meaning 'pure conduct', referring to abstinence from sexual activity) at the great Sramana's place. Those who wish to follow me in doing good may do so, and those who do not wish to may do as they please!' The five hundred disciples said in unison: 'We have seen the Buddha subdue the dragon and have already generated faith, we are only waiting for you, Master! We all wish to follow you!' Then the teacher and disciples went together to the Buddha, and said to the Buddha: 'We, teacher and disciples, all wish to ordain and receive the Upasampada!' The Buddha said: 'Welcome, Bhikkhu (Bhikkhu, meaning 'mendicant', referring to a Buddhist ordained man)! Having received the Upasampada, in my well-spoken Dharma, you will be able to extinguish all suffering!'

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凈修梵行！』迦葉及五百弟子鬚髮自墮，袈裟著身，缽盂在手。既受戒已，以先被服事火之具，皆棄尼連禪河中，是為迦葉及五百弟子受具足戒。

「迦葉有二弟，大名那提迦葉，小名伽耶迦葉。大弟有三百弟子，小弟有二百弟子，去兄一由旬，居在下流；見兄事火之具，隨水來下，恐兄為惡人所害，大水所漂。二弟即將五百弟子逆水而上，見兄師徒皆作沙門，怪而問之：『何故如此？』答言：『此道最勝，出要之法無有過者！』二弟及其五百弟子皆共議言：『我兄智慧第一，而今樂之，此道必勝！皆當相與，同兄出家。』即共詣佛，頂禮佛足，白佛言：『愿與我等出家受具足戒！』佛言：『善來，比丘！』乃至缽盂在手，亦如上說。

「於是世尊作是念：『何處多有飲食、臥具，于中教誡此故梵志千比丘僧？彼伽耶山多有飲食、臥具！』念已，將千比丘往到彼所，以三事教誡：一者、神足教誡；二者、說法教誡；三者、教敕教誡。何謂神足教誡？如神通中說。何謂說法教誡？言：『比丘！當思是，不可思是！當憶念是，不憶念是！當修是，當斷是，當依是行！』何謂教敕教誡？言：『比丘！一切熾然！云何一切熾然？眼熾然、色熾然，眼識、眼觸，眼觸因緣生。受亦熾然，以何熾然？慾火熾然，瞋欲、

【現代漢語翻譯】 『修習清凈的梵行！』迦葉（Kasyapa，人名，也稱迦葉波，意為飲光）和他的五百弟子，他們的頭髮和鬍鬚自然脫落，身上穿著袈裟，手中拿著缽盂。在接受了戒律之後，他們將先前用來侍奉火的器具，都丟棄到尼連禪河（Nairanjana River）中，這就是迦葉和他的五百弟子受具足戒的經過。 「迦葉有兩個弟弟，大的名叫那提迦葉（Nadi Kasyapa），小的名叫伽耶迦葉（Gaya Kasyapa）。大弟弟有三百個弟子，小弟弟有兩百個弟子，他們住在距離迦葉一由旬（Yojana，古印度長度單位）的下游；他們看見迦葉用來侍奉火的器具，順著水流下來，擔心迦葉被惡人所害，或者被大水沖走。兩個弟弟就帶著五百個弟子逆流而上，看見迦葉師徒都做了沙門（Sramana，意為修行者），感到奇怪就問：『為什麼會這樣？』迦葉回答說：『這個道最為殊勝，是脫離苦難的最好方法！』兩個弟弟和他們的五百個弟子一起商議說：『我的哥哥智慧第一，現在他喜歡這個道，這個道必定殊勝！我們都應該跟隨他，一起出家。』於是他們一起去見佛陀，頂禮佛足，對佛陀說：『希望允許我們出家，接受具足戒！』佛陀說：『善來，比丘（Bhikkhu，意為出家人）！』乃至缽盂在手，也像上面所說的一樣。 「於是世尊（Bhagavan，佛的尊稱）這樣想：『什麼地方有充足的飲食和臥具，可以在那裡教誡這群以前是婆羅門（Brahmin）的千名比丘僧呢？伽耶山（Gaya Mountain）有充足的飲食和臥具！』想到這裡，佛陀就帶領著一千名比丘前往伽耶山，用三種方法教誡他們：第一種是神足教誡；第二種是說法教誡；第三種是教敕教誡。什麼是神足教誡？就像神通中說的那樣。什麼是說法教誡？就是說：『比丘們！應當思考這個，不應當思考那個！應當憶念這個，不應當憶念那個！應當修習這個，應當斷除那個，應當依照這個去修行！』什麼是教敕教誡？就是說：『比丘們！一切都在燃燒！』什麼是一切都在燃燒呢？眼睛在燃燒，顏色在燃燒，眼識、眼觸，以及眼觸為因緣所生的感受也在燃燒。以什麼在燃燒呢？以貪慾在燃燒，以嗔恚在燃燒，以

【English Translation】 'Practice pure Brahmacharya (pure conduct)!' Kasyapa (Kasyapa, a proper noun, also known as Kasyapa, meaning 'light drinker') and his five hundred disciples had their hair and beards fall off naturally, wore kasayas (monk's robes), and held alms bowls in their hands. After receiving the precepts, they discarded the tools they had previously used to serve fire into the Nairanjana River. This is how Kasyapa and his five hundred disciples received the full precepts. Kasyapa had two younger brothers, the elder named Nadi Kasyapa, and the younger named Gaya Kasyapa. The elder brother had three hundred disciples, and the younger brother had two hundred disciples. They lived one yojana (Yojana, an ancient Indian unit of length) downstream from Kasyapa. They saw the tools Kasyapa used to serve fire floating down the river, and they were worried that Kasyapa had been harmed by evil people or swept away by the flood. The two brothers led their five hundred disciples upstream and saw that Kasyapa and his disciples had all become Sramanas (Sramana, meaning 'ascetics'). They were surprised and asked, 'Why is this?' Kasyapa replied, 'This path is the most excellent, and there is no better way to escape suffering!' The two brothers and their five hundred disciples discussed together, 'Our brother is the wisest, and now he enjoys this path. This path must be excellent! We should all follow him and renounce the world together.' So they went to see the Buddha, prostrated themselves at the Buddha's feet, and said to the Buddha, 'We wish to renounce the world and receive the full precepts!' The Buddha said, 'Welcome, Bhikkhus (Bhikkhu, meaning 'monks')!' Even the alms bowls in their hands were as described above. Then the Bhagavan (Bhagavan, an honorific title for the Buddha) thought, 'Where is there plenty of food and bedding where I can teach these thousand Bhikkhus who were formerly Brahmins (Brahmin)? Gaya Mountain has plenty of food and bedding!' Having thought this, the Buddha led the thousand Bhikkhus to Gaya Mountain and taught them in three ways: the first is the teaching of psychic powers; the second is the teaching of Dharma; and the third is the teaching of instruction. What is the teaching of psychic powers? It is as described in the psychic powers. What is the teaching of Dharma? It is to say, 'Bhikkhus! You should contemplate this, and you should not contemplate that! You should remember this, and you should not remember that! You should cultivate this, and you should abandon that, and you should practice according to this!' What is the teaching of instruction? It is to say, 'Bhikkhus! Everything is burning!' What is everything that is burning? The eye is burning, the color is burning, eye-consciousness, eye-contact, and the feelings born of eye-contact are also burning. With what is it burning? It is burning with greed, it is burning with hatred, it is burning with

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癡欲熾然；乃至意法，亦如是。聖弟子聞如是法，生於厭離，無有染著，便得解脫！解脫智生，所作已辦，梵行已立，不復受有！』說是法時，千比丘漏盡，心得解脫也！

「爾時世尊作是念：『吾昔與瓶沙王要，得道度之，今應詣彼！』便與千比丘前後圍繞，漸漸遊行向王舍城。瓶沙王聞佛成道，度優為迦葉兄弟三人及千弟子，今來此邑，即敕國界四萬二千聚落，一聚落出豪傑二人，出共迎佛。八萬四千人乘象馬車，前後導從。爾時春末月，熱已極盛，眾人各念：『愿得微陰！』時釋提桓因知彼念，即化作云蓋，涼風微起。自化為梵天，著黃色衣，執七寶杖、七寶柄拂，離地一肘，于佛前導。時摩竭人慾當佛前，帝釋驅逐，悉皆嫌之，而說偈言：

「『形如梵天像，　　執杖而躡虛， 　　口宣柔軟語，　　是誰之給使？』

「時釋提桓因以偈答言：

「『解說一切縛，　　最上調御士， 　　應供已善逝，　　我為彼給使。』

「時瓶沙王作是念：『佛止宿處，我當即以此處施佛，立於精舍。』佛知其意，暮宿迦蘭陀竹園。於時大眾咸生疑念：『不知佛與優為迦葉，誰是弟子？』佛知眾念，便向優為迦葉而說偈言：

「『優為汝何見，　　而舍事火法？ 　　吾今親問汝，　　汝可如實

【現代漢語翻譯】 現代漢語譯本： 『貪慾的熾盛，乃至意和法，也是如此。聖弟子聽聞這樣的法，產生厭離，沒有染著，便能得到解脫！解脫的智慧產生，該做的已經做完，清凈的修行已經確立，不再受輪迴之苦！』當佛陀宣說此法時，一千位比丘斷盡了煩惱，內心獲得了解脫！

『那時，世尊心想：『我過去與瓶沙王（Bimbisara）約定，得道后要度化他，現在應該去拜訪他！』於是，佛陀與一千位比丘前後圍繞，漸漸地向王舍城（Rajagrha）走去。瓶沙王（Bimbisara）聽說佛陀已經成道，度化了優樓頻螺迦葉（Uruvilva-Kasyapa）兄弟三人以及一千名弟子，現在來到這個城邑，就命令國內四萬二千個村落，每個村落派出兩位豪傑，出來共同迎接佛陀。八萬四千人乘坐象、馬、車，前後引導跟隨。當時正值春末夏初，天氣非常炎熱，眾人都想：『希望得到一絲陰涼！』這時，釋提桓因（Sakra, lord of devas）知道他們的想法，就變化出云蓋，涼風微微吹起。自己化身為梵天（Brahma），穿著黃色衣服，拿著七寶杖、七寶柄拂塵，離地一肘高，在佛陀前面引導。當時摩揭陀國（Magadha）的人想要走到佛陀前面，帝釋（Sakra）驅趕他們，他們都感到不滿，於是說了偈語：

『形像如同梵天（Brahma），手執寶杖在空中行走，口中宣說柔和的語言，是誰的侍者？』

這時，釋提桓因（Sakra）用偈語回答說：

『他能解脫一切束縛，是最上的調御者，是應受供養的善逝，我就是他的侍者。』

當時，瓶沙王（Bimbisara）心想：『佛陀止宿的地方，我應當立即將此地佈施給佛陀，建立精舍。』佛陀知道他的心意，當晚住在迦蘭陀竹園（Kalandaka Venuvana）。當時大眾都心生疑惑：『不知道佛陀與優樓頻螺迦葉（Uruvilva-Kasyapa），誰是弟子？』佛陀知道大眾的想法，便向優樓頻螺迦葉（Uruvilva-Kasyapa）說了偈語：

『迦葉（Kasyapa），你看到了什麼，而捨棄了祭火的法門？我現在親自問你，你可以如實回答。』

【English Translation】 English version: 'The burning of craving, and so also with mind and objects. The noble disciple, hearing this Dharma, generates revulsion, is without attachment, and thus attains liberation! With the arising of the knowledge of liberation, what needs to be done is done, the holy life is established, and there is no more rebirth!' When this Dharma was spoken, a thousand bhikkhus were freed from defilements, and their minds were liberated!

Then the World-Honored One thought: 'I made a promise to King Bimbisara (Bimbisara), that after attaining enlightenment, I would liberate him. Now I should go to him!' So, surrounded by a thousand bhikkhus, he gradually proceeded towards Rajagrha (Rajagrha). King Bimbisara (Bimbisara), hearing that the Buddha had attained enlightenment and had converted the three Kasyapa (Kasyapa) brothers of Uruvilva (Uruvilva) and their thousand disciples, and was now coming to this city, ordered the forty-two thousand villages in his kingdom to each send two heroes to welcome the Buddha. Eighty-four thousand people rode on elephants, horses, and chariots, leading and following him. It was late spring, and the heat was extreme. Everyone thought: 'May we have a little shade!' Then Sakra (Sakra, lord of devas), knowing their thoughts, transformed himself into a cloud cover, and a cool breeze arose. He himself transformed into Brahma (Brahma), wearing yellow robes, holding a seven-jeweled staff and a seven-jeweled whisk, one cubit above the ground, leading the way before the Buddha. When the people of Magadha (Magadha) wanted to go before the Buddha, Sakra (Sakra) drove them away, and they were all displeased, and spoke this verse:

'His form is like Brahma (Brahma), holding a staff and walking in the air, his mouth speaks gentle words, who is his servant?'

Then Sakra (Sakra) answered in verse:

'He explains all bonds, he is the supreme tamer, he is the worthy one, the Sugata (Sugata), I am his servant.'

Then King Bimbisara (Bimbisara) thought: 'Where the Buddha stays, I should immediately donate this place to the Buddha and build a monastery.' The Buddha, knowing his intention, stayed that night in the Kalandaka Venuvana (Kalandaka Venuvana). At that time, the crowd was in doubt: 'Who is the disciple, the Buddha or Uruvilva Kasyapa (Uruvilva-Kasyapa)?' The Buddha, knowing the thoughts of the crowd, spoke this verse to Uruvilva Kasyapa (Uruvilva-Kasyapa):

'Kasyapa (Kasyapa), what have you seen, that you have abandoned the fire-worshiping dharma? I now ask you personally, you may answer truthfully.'

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答。』

「優為迦葉以偈答言：

「『常貪於美味，　　心馳聲色中， 　　我見有斯垢，　　故舍事火業。』

「爾時大眾雖聞佛與迦葉各說一偈，未悟義旨，猶有疑慮。佛知眾心，復以偈問：

「『五味甘人口，　　聲色悅人心， 　　汝見此為垢，　　於何而得無？』

「優為迦葉復以偈答：

「『我見休息道，　　一切無有著， 　　不異不可異，　　於此舍火祠。』

「爾時大眾雖重聞偈，猶懷猶豫。佛知其心，便告迦葉：『汝起扇佛！』即受教起扇。又語迦葉：『現汝神變！』即復示現種種神化：分身百億，還合為一；石壁皆過，入地如水，履水如地；坐臥空中，如鳥飛翔；舉身炯然，煙若云起；手捫日月，平立至梵，自在無礙；或身上出水，身下火然；或身上火然，身下出水。然後來下，稽首佛足，右繞三匝，長跪合掌，白佛言：『世尊是我師，我是世尊弟子！』如是三白已，語大眾言：『吾之所知，下及神變，皆大師恩！』於是大眾始知迦葉是佛弟子，便於佛所，喜敬無量。諸佛常法，人心未轉，不為說法。佛知大眾既已喜敬，為說種種妙法，示教利喜，及說佛常所說法：苦集盡道。瓶沙王及八萬四千人，即于坐上遠塵離垢，得法眼凈。見法得果已，受三自歸及受五

【現代漢語翻譯】 答： 優為迦葉（Uruvela-Kassapa，事火外道首領）用偈頌回答說： 『我常常貪戀美味，心神馳騁于聲色之中，我看到這些是污垢，所以捨棄了事火的行業。』 當時在場的大眾雖然聽了佛陀和迦葉各自說的一偈，但沒有領悟其中的含義，仍然心存疑慮。佛陀知道大眾的心思，又用偈頌問道： 『五種美味使人口感到甘甜，聲色使人心感到愉悅，你認為這些是污垢，那麼在什麼地方才能擺脫它們呢？』 優為迦葉又用偈頌回答： 『我看到休息之道，一切都沒有執著，不異於它，也不可異於它，因此我捨棄了火祭。』 當時在場的大眾雖然再次聽聞偈頌，仍然心懷猶豫。佛陀知道他們的心思，便告訴迦葉：『你起來為佛陀扇扇子！』迦葉立即接受教導，起身扇扇子。佛陀又對迦葉說：『展現你的神通變化！』迦葉立即示現種種神通變化：分身成百億個，然後又合為一個；穿過石壁，進入地中如同進入水中，在水上行走如同在地上行走；坐在空中，像鳥一樣飛翔；全身發出光芒，煙霧像云一樣升起；用手觸控日月，身體平直地到達梵天，自在無礙；有時身上出水，身下燃火；有時身上燃火，身下出水。然後下來，頂禮佛足，右繞佛陀三圈，長跪合掌，對佛陀說：『世尊是我的老師，我是世尊的弟子！』這樣說了三次之後，對大眾說：『我所知道的一切，以及我的神通變化，都是大師的恩德！』於是大眾才明白迦葉是佛陀的弟子，便在佛陀那裡，充滿喜悅和敬意。諸佛通常的做法是，人心沒有轉變，不為他們說法。佛陀知道大眾已經充滿喜悅和敬意，便為他們宣說種種微妙的佛法，開示教導，使他們受益和歡喜，以及宣說佛陀經常宣說的佛法：苦、集、滅、道（dukkha, samudaya, nirodha, magga）。瓶沙王（Bimbisara）和八萬四千人，立即在座位上遠離塵垢，獲得法眼凈（dhammacakkhu）。見法得果之後，接受三自歸（tisarana）以及受五戒（panca-sila）。

【English Translation】 Answer: Uruvela-Kassapa (leader of fire-worshipping ascetics) replied with a verse: 'I am always greedy for delicious flavors, my mind wanders in sounds and sights. I see these as defilements, therefore I abandoned the fire-worshipping practice.' At that time, the assembly, although they heard the Buddha and Kassapa each speak a verse, did not understand the meaning and still had doubts. Knowing the minds of the assembly, the Buddha again asked with a verse: 'The five flavors are sweet to the mouth, sounds and sights delight the heart. You see these as defilements, where can you be free from them?' Uruvela-Kassapa again replied with a verse: 'I see the path of cessation, where there is no attachment to anything, not different from it, nor can it be different from it, therefore I abandoned the fire sacrifice.' At that time, the assembly, although they heard the verses again, still harbored doubts. Knowing their minds, the Buddha told Kassapa: 'Arise and fan the Buddha!' He immediately accepted the teaching and arose to fan. The Buddha then said to Kassapa: 'Show your miraculous powers!' He immediately manifested various miraculous transformations: dividing his body into hundreds of billions, then merging back into one; passing through stone walls, entering the earth as if entering water, walking on water as if walking on land; sitting in the air, flying like a bird; his whole body shining, smoke rising like clouds; touching the sun and moon with his hand, standing upright reaching the Brahma realm, free and unhindered; sometimes water coming out of his body above, fire burning below; sometimes fire burning above, water coming out below. Then he came down, prostrated at the Buddha's feet, circumambulated the Buddha three times, knelt with palms together, and said to the Buddha: 'The World-Honored One is my teacher, I am the disciple of the World-Honored One!' After saying this three times, he said to the assembly: 'All that I know, and my miraculous powers, are due to the kindness of the great teacher!' Then the assembly understood that Kassapa was a disciple of the Buddha, and they were filled with joy and reverence at the Buddha's place. It is the usual practice of the Buddhas that if people's minds have not been transformed, they do not preach the Dharma to them. Knowing that the assembly was already filled with joy and reverence, the Buddha then preached various wonderful Dharmas to them, instructing and teaching, benefiting and gladdening them, and preaching the Dharma that the Buddha always preaches: suffering (dukkha), its origin (samudaya), its cessation (nirodha), and the path (magga). King Bimbisara and eighty-four thousand people, immediately on their seats, were freed from dust and defilement, and attained the Dharma Eye (dhammacakkhu). After seeing the Dharma and attaining the fruit, they took refuge in the Three Jewels (tisarana) and received the Five Precepts (panca-sila).

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戒。於是瓶沙王稽首，請佛及僧明日中食，佛默然受。歡喜還宮，敕辦種種美膳，明旦于竹園敷座，自出白：『食具已辦！』佛與大眾隨次而坐，王手自斟酌，歡喜無惓。食已行水，在一面立，白佛言：『今以此竹園奉上世尊！』佛言：『可以施僧，其福益多！』王復白佛：『愿垂納受！』佛言：『但以施僧，我在僧中！』王便受教，以施四方僧；然後取小床，于佛前坐。為說隨喜咒愿偈，如為毗蘭若所說；說已，更為說種種妙法，遣還所住。王從坐起，頂禮佛足，右繞三匝而退。

「爾時世尊在羅閱祇竹園精舍，彼有一邑名那羅陀，有故梵志名曰沙然，受學弟子二百五十。門徒之中，有二高足，一名優波提舍，二名拘律陀。爾時頞鞞著衣持缽入城乞食，顏色和悅，諸根寂定，衣服齊整，視地而行。時優波提捨出游，遙見頞鞞威儀庠序，嘆未曾有，待至便問：『何所法像，衣服反常？寧有師宗，可得聞乎？』頞鞞對曰：『瞿曇沙門是我大師，我等所尊，從而受學！』優波提舍言：『汝等大師說何等法？』頞鞞言：『我年幼稚，學日初淺，豈能宣師廣大之義？今當爲汝略說其要。我師所說：法從緣生，亦從緣滅；一切諸法，空無有主。』優波提舍聞已，心悟意解，得法眼凈，便還所住，為拘律陀說所聞法。拘律陀

【現代漢語翻譯】 現代漢語譯本：持戒。於是瓶沙王（Bimbisara，頻婆娑羅王）稽首，請佛陀及僧眾明日中午前來用齋，佛陀默然應允。瓶沙王歡喜地回到宮中，吩咐準備各種精美的膳食，第二天在竹園鋪設座位，親自出來稟告：『齋飯已經準備好了！』佛陀與大眾依次就座，瓶沙王親手斟酌供奉，歡喜而不疲倦。用齋完畢后，瓶沙王行水，站在一旁，對佛陀說：『現在我將這竹園奉獻給世尊！』佛陀說：『可以佈施給僧眾，這樣福報會更多！』瓶沙王再次對佛陀說：『希望您能接受！』佛陀說：『只要佈施給僧眾，我就在僧眾之中！』瓶沙王聽從佛陀的教誨，將竹園佈施給四方僧眾；然後取來小床，在佛陀面前坐下。佛陀為他說隨喜咒愿偈，就像為毗蘭若（Veranja）所說的那樣；說完之後，又為他說種種妙法，然後讓他回到住處。瓶沙王從座位上起身，頂禮佛足，右繞佛陀三圈後退下。

當時，世尊在羅閱祇（Rajagriha）的竹園精舍。那裡有一個村邑名叫那羅陀（Nalanda），有一位以前是婆羅門的人名叫沙然（Sanjaya），他有二百五十名弟子。門徒之中，有兩位高足，一位名叫優波提舍（Upatissa），另一位名叫拘律陀（Kolita）。當時，頞鞞（Assaji）穿著袈裟，手持缽盂進入城中乞食，容顏和悅，諸根寂靜，衣服整齊，目光注視地面而行。這時，優波提捨出游，遠遠地看見頞鞞威儀莊嚴，嘆爲從未見過，等到頞鞞走近后便問道：『你所遵循的是什麼法像，衣服與常人不同？是否有師承，可以告訴我嗎？』頞鞞回答說：『瞿曇（Gautama）沙門是我的大師，我們所尊敬的人，我跟隨他學習！』優波提舍問：『你們的大師說的是什麼法？』頞鞞說：『我年紀還小，學習的時間尚淺，怎麼能宣揚大師廣大的義理呢？現在我為你簡略地說說其中的要點。我的老師所說：法從因緣而生，也從因緣而滅；一切諸法，空無有主。』優波提舍聽了之後，心中領悟，意念通達，獲得法眼凈，便回到住處，為拘律陀講述所聽聞的法。拘律陀

【English Translation】 English version: Precepts. Thereupon, King Bimbisara (Bimbisara, meaning 'golden complexion') bowed his head and invited the Buddha and the Sangha to a midday meal the following day, to which the Buddha silently assented. Rejoicing, King Bimbisara returned to his palace and ordered the preparation of various exquisite dishes. The next morning, he arranged seats in the Bamboo Grove and personally announced, 'The meal is ready!' The Buddha and the assembly sat down in order, and the king himself served them, joyful and untiring. After the meal, he offered water and stood to one side, saying to the Buddha, 'Now I offer this Bamboo Grove to the World-Honored One!' The Buddha replied, 'It is better to give it to the Sangha, for the merit will be greater!' The king again said to the Buddha, 'May you accept it!' The Buddha said, 'Just give it to the Sangha; I am in the Sangha!' The king then followed the Buddha's teaching and donated the Bamboo Grove to the Sangha of the four directions. Afterward, he took a small seat and sat before the Buddha. The Buddha recited the verses of rejoicing and aspiration, as he had done for Veranja. After that, he spoke various wonderful teachings, and then allowed the king to return to his dwelling. The king rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, and then withdrew.

At that time, the World-Honored One was in the Bamboo Grove Monastery in Rajagriha. There was a village there called Nalanda, and a former Brahmin named Sanjaya had two hundred and fifty disciples. Among his disciples were two outstanding ones, one named Upatissa and the other named Kolita. At that time, Assaji, wearing his robes and carrying his alms bowl, entered the city to beg for food, his countenance serene, his senses subdued, his robes neat, and his gaze directed to the ground. As Upatissa was out for a walk, he saw Assaji from afar, his demeanor dignified and orderly, and marveled at what he had never seen before. Waiting for Assaji to approach, he asked, 'What Dharma do you follow, and why are your robes different from ordinary people? Do you have a teacher, and may I hear about him?' Assaji replied, 'The Shramana Gautama is my teacher, the one we revere, and I follow him to learn!' Upatissa asked, 'What Dharma does your teacher teach?' Assaji said, 'I am young and have only studied for a short time, how can I proclaim the vast meaning of my teacher? Now I will briefly tell you the essentials. My teacher says: Dharma arises from conditions, and also ceases from conditions; all Dharmas are empty and without a master.' Upon hearing this, Upatissa understood in his heart, his mind was clear, and he attained the pure Dharma eye. He then returned to his dwelling and told Kolita about the Dharma he had heard. Kolita

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聞，亦離塵垢，得法眼凈，即問言：『如來游化，今在何住？』答言：『今在迦蘭陀竹園。』拘律陀言：『如來是我等師，便可共往，禮敬問訊！』優波提舍言：『二百五十弟子，師臨終時，囑吾等成就。豈可不告，而獨去乎？』二人即往弟子所，語言：『我等欲從瞿曇沙門凈修梵行，汝等各各隨意所樂。』時二百五十弟子皆悉樂從，二人便將弟子俱詣竹園。世尊遙見，告諸比丘：『彼來二人一名優波提舍、二名拘律陀。此二人者，當於我弟子中，為最上首，智慧無量，神足第一。』須臾來到，佛為漸次說法：佈施、持戒、生天之論；訶欲不凈，讚歎出離。即于坐上，漏盡意解，皆前白佛：『愿得出家，凈修梵行！』佛言：『善來，比丘！於我法中修行梵行，得盡苦源！』即名出家受具足戒。」

爾時世尊游羅閱祇，郁鞞羅迦葉兄弟及千弟子，舍利弗、目揵連及二百五十弟子，皆出家學道；羅閱祇諸豪貴族姓長者居士，亦皆出家，大眾圍繞集於彼國，而為說法。

佛在王舍城。爾時世尊未教諸比丘有和尚、阿阇梨。無和尚、阿阇梨故，威儀失節，著上下衣，皆不如法；不知凈、不凈事；不繫念在前，不善護諸根。入聚落乞食，受不凈食；自手取食，不從人受；人授食時，就彼手中抄撥而取；手捻缽緣，不

【現代漢語翻譯】 聞法之後，他們也遠離了塵垢，獲得了清凈的法眼，於是問道：『如來（Tathagata，佛的稱號之一）游化四方，現在住在哪裡？』回答說：『現在在迦蘭陀竹園（Kalandaka Bamboo Grove）。』拘律陀（Kolita）說：『如來是我們的老師，我們可以一起去，禮敬問候！』優波提舍（Upatissa）說：『二百五十個弟子，老師臨終時，囑咐我們成就他們。怎麼可以不告訴他們，就自己離開呢？』於是二人前往弟子們所在的地方，對他們說：『我們想要跟隨瞿曇沙門（釋迦牟尼佛的稱號）清凈地修習梵行，你們各自隨意選擇自己所喜歡的。』當時二百五十個弟子都樂意跟隨，二人便帶領弟子們一起前往竹園。世尊遠遠地看見他們，告訴眾比丘：『來的這二人，一個名叫優波提舍，一個名叫拘律陀。這二人，將會在我的弟子中，成為最上首的弟子，智慧無量，神通第一。』不久他們來到佛前，佛為他們漸次說法：佈施、持戒、生天的道理；呵斥慾望的不清凈，讚歎出離的功德。他們當即在座位上，漏盡意解，都上前對佛說：『希望能夠出家，清凈地修習梵行！』佛說：『善來，比丘（Bhikkhu，出家男眾）！在我法中修行梵行，得以斷盡痛苦的根源！』隨即為他們授與出家和具足戒（full monastic vows）。

當時，世尊在羅閱祇（Rajagriha）游化，郁鞞羅迦葉（Uruvilva-Kasyapa）兄弟以及一千個弟子，舍利弗（Sariputra）、目揵連（Maudgalyayana）以及二百五十個弟子，都出家學道；羅閱祇的各位豪門貴族、長者、居士（householder），也都出家，大眾圍繞聚集在這個國家，聽佛說法。

佛在王舍城（Rajagriha）。當時世尊還沒有教導眾比丘要有和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）。因為沒有和尚、阿阇梨的教導，所以威儀失節，穿上下衣，都不如法；不知道什麼是清凈、什麼是不清凈；不能繫念在前，不能很好地守護諸根。進入村落乞食，接受不清凈的食物；自己用手取食物，不從別人手中接受；別人給食物時，就在別人的手中抄撥而取；用手捻缽的邊緣，不恭敬。

【English Translation】 Having heard this, they were also freed from defilements and attained the pure Dharma Eye. They then asked: 'Where does the Tathagata (one of the titles of the Buddha) travel and reside now?' The answer was: 'He is now in the Kalandaka Bamboo Grove.' Kolita (one of the two chief disciples of the Buddha) said: 'The Tathagata is our teacher, we should go together to pay our respects and inquire after him!' Upatissa (one of the two chief disciples of the Buddha) said: 'Two hundred and fifty disciples were entrusted to us by our teacher at the time of his death, to be brought to fruition. How can we leave without informing them?' So the two went to where the disciples were and said: 'We wish to follow the Shramana Gautama (another title of the Buddha) to purely cultivate Brahma-conduct. Each of you may choose what you prefer.' At that time, all two hundred and fifty disciples were happy to follow. The two then led the disciples together to the Bamboo Grove. The World-Honored One saw them from afar and told the Bhikkhus (Buddhist monks): 'The two who are coming, one is named Upatissa and the other is named Kolita. These two will be the foremost among my disciples, with immeasurable wisdom and the foremost in supernatural powers.' Soon they arrived, and the Buddha gradually taught them the Dharma: the discussion of giving, upholding precepts, and being born in the heavens; he rebuked the impurity of desires and praised the merit of renunciation. Immediately, while still seated, they were freed from outflows and understood the meaning, and they all came forward and said to the Buddha: 'We wish to leave home and purely cultivate Brahma-conduct!' The Buddha said: 'Welcome, Bhikkhus! Cultivate Brahma-conduct in my Dharma, and you will be able to exhaust the source of suffering!' He then ordained them and gave them the full monastic vows.

At that time, the World-Honored One was traveling in Rajagriha. The Uruvilva-Kasyapa brothers and their thousand disciples, Sariputra (one of the two chief disciples of the Buddha), Maudgalyayana (one of the two chief disciples of the Buddha) and their two hundred and fifty disciples, all left home to study the Way. The wealthy nobles, elders, and householders of Rajagriha also left home, and a large assembly gathered in that country to hear the Dharma.

The Buddha was in Rajagriha. At that time, the World-Honored One had not yet taught the Bhikkhus to have an Upadhyaya (preceptor) and an Acarya (teacher). Because there were no Upadhyayas and Acaryas to guide them, their deportment was improper, and their upper and lower garments were not in accordance with the Dharma; they did not know what was pure and what was impure; they did not keep mindfulness present, and they did not skillfully guard their senses. They entered villages to beg for food and received impure food; they took food with their own hands, not receiving it from others; when others offered food, they scooped it up from their hands; they touched the edge of the bowl with their hands, showing disrespect.

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擎缽受；食時高聲亂語。不信樂佛法者，譏訶言：「此諸沙門甚於外道，無有威儀，乃至高聲亂語！無沙門行，破沙門法！其所不經過處，皆得善利。」

復有一病比丘，無瞻視者，由此命過。諸長老比丘聞，種種訶責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責言：「汝等云何散亂其心，行止坐臥皆不如法？」訶已，告諸比丘：「若披著上下衣不如法，乃至食時高聲亂語，皆突吉羅。從今以十利故，聽諸比丘有和尚！」

和尚自然生心愛念弟子如兒，弟子自然生心敬重和尚如父，勤相教誡，更相敬難，則能增廣佛法使得久住。

請和尚法：應偏袒右肩，脫革屣，胡跪，兩手捧和尚足，作是言：「我某甲，今求尊為和尚，尊為我作和尚，我樂尊為和尚依止，尊為和尚故，得受具足戒。」如是三求。和尚應答言：「可爾！當教誡汝，汝莫放逸！」

弟子應承奉和尚。若不白和尚入聚落，突吉羅；若欲共余比丘行，亦應白和尚。若不白、若不聽而去，皆突吉羅。若余比丘呼共行，亦如是。若欲就余比丘取衣缽、革屣之屬，亦應白；若不白、若白不聽而取，皆突吉羅。若欲與余比丘衣缽，亦如是。若余比丘欲為擔衣缽及為取，亦應白；若不白、

【現代漢語翻譯】 現代漢語譯本 托缽乞食時高聲喧譁。不信奉佛法的人會譏諷道：『這些沙門（Śrāmaṇa，出家修道者）比外道還不如，沒有威儀，竟然高聲喧譁！沒有沙門的修行，破壞沙門的規矩！他們不經過的地方，反而能得到好處。』 又有一位生病的比丘（bhikṣu，佛教出家男眾），沒有人照顧，因此去世。各位長老比丘聽聞此事，紛紛責備，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備說：『你們怎麼能如此散亂其心，行住坐臥都不如法？』責備完畢，告訴各位比丘：『如果披著上下衣不如法，乃至吃飯時高聲喧譁，都犯突吉羅（duḥkṛta，輕罪）。從今以後，因為這十種利益的緣故，允許各位比丘有和尚（upādhyāya，親教師）。』 和尚自然會生起愛念弟子的心，如同對待自己的孩子一樣，弟子自然會生起敬重和尚的心，如同對待父親一樣，勤奮地互相教誡，互相尊敬謙讓，就能弘揚佛法，使其長久住世。 請求和尚的方法：應該袒露右肩，脫掉鞋子，胡跪（右膝著地），雙手捧著和尚的腳，這樣說：『我某甲，現在請求您作為我的和尚，請您為我做和尚，我樂意依靠您作為和尚，因為和尚的緣故，我才能受具足戒（upasampadā，比丘所受的正式戒律）。』這樣請求三次。和尚應該回答說：『可以！我會教誡你，你不要放逸！』 弟子應該承奉和尚。如果不稟告和尚就進入村落，犯突吉羅；如果想要和其他比丘一起行走，也應該稟告和尚。如果不稟告、或者稟告了但不被允許就離開，都犯突吉羅。如果有其他比丘邀請一起行走，也是一樣。如果想要向其他比丘索取衣缽、鞋子之類的東西，也應該稟告；如果不稟告、或者稟告了但不被允許就拿取，都犯突吉羅。如果想要將衣缽給予其他比丘，也是一樣。如果有其他比丘想要幫忙擔衣缽或者幫忙拿取，也應該稟告；如果不稟告、

【English Translation】 English version To receive alms in the bowl; to speak loudly and disorderly during meals. Those who do not believe in and delight in the Buddha's Dharma criticize and say: 'These Śrāmaṇas (出家修道者) are worse than the heretics, without dignity, even speaking loudly and disorderly! They have no Śrāmaṇa practice and break the Śrāmaṇa Dharma! Wherever they do not pass through, all will receive good benefits.' Furthermore, there was a sick bhikṣu (佛教出家男眾) with no one to care for him, and thus he died. The elder bhikṣus heard of this and variously rebuked it, and reported this to the Buddha. The Buddha gathered the bhikṣu sangha (僧伽，僧團) because of this matter and asked the bhikṣus: 'Is this really so?' They replied: 'It is so, World Honored One!' The Buddha variously rebuked them, saying: 'How can you scatter your minds like this, your walking, standing, sitting, and lying down are all not in accordance with the Dharma?' After rebuking them, he told the bhikṣus: 'If wearing the upper and lower garments is not in accordance with the Dharma, even speaking loudly and disorderly during meals, all are duḥkṛta (輕罪). From now on, for these ten benefits, I allow the bhikṣus to have an upādhyāya (親教師)!' The upādhyāya will naturally give rise to a mind of love and care for the disciple as if he were his own child, and the disciple will naturally give rise to a mind of respect and reverence for the upādhyāya as if he were his father, diligently teaching and admonishing each other, respecting and deferring to each other, and thus they will be able to propagate the Buddha's Dharma and cause it to abide for a long time. The method of requesting an upādhyāya: One should bare the right shoulder, take off one's shoes, kneel with the right knee on the ground, hold the upādhyāya's feet with both hands, and say: 'I, so-and-so, now request you to be my upādhyāya, please be my upādhyāya, I am happy to rely on you as my upādhyāya, because of the upādhyāya, I can receive the upasampadā (比丘所受的正式戒律).' Request this three times. The upādhyāya should answer: 'It is acceptable! I will teach and admonish you, do not be negligent!' The disciple should serve the upādhyāya. If one enters a village without informing the upādhyāya, it is a duḥkṛta; if one wants to walk with other bhikṣus, one should also inform the upādhyāya. If one leaves without informing or without being allowed after informing, it is all a duḥkṛta. If other bhikṣus invite one to walk together, it is the same. If one wants to take robes, bowls, shoes, and the like from other bhikṣus, one should also inform; if one takes them without informing or without being allowed after informing, it is all a duḥkṛta. If one wants to give robes and bowls to other bhikṣus, it is the same. If other bhikṣus want to carry robes and bowls or take them for one, one should also inform; if one does not inform,

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若白不聽而輒作，皆突吉羅。若余比丘請擔衣缽及令取，亦如是。凡有所作，乃至剃頭，若為人剃，皆應白。唯除大小便及用楊枝。

若和尚犯粗惡罪，弟子應勤作方便，令速除滅；若不作方便，突吉羅。若僧應與和尚作別住、若行摩那埵、若行本日、若行阿浮訶那，弟子應勤作方便，求僧速與作別住乃至阿浮訶那；若不勤作，突吉羅。若和尚出罪之日，弟子應為掃灑、敷坐、辦舍羅籌、集僧、求羯磨比丘；若不爾，突吉羅。若僧與和尚作訶責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨，弟子應勤求僧令莫作；若不求僧，突吉羅。若僧必應作此諸羯磨，弟子應求莫違法；若不求，突吉羅。若和尚病，弟子應扶侍左右。若和尚有物，應白取易隨病食、隨病藥；若和尚無物，自有應為易；若復自無，應為索。又應朝暮為病和尚說法，和尚病未差，不得遊行；若不爾，突吉羅。

若弟子犯粗惡罪，乃至病未差，和尚看視，亦應如是。

爾時諸比丘一語授戒，言：「汝歸依佛！」又有比丘二語授戒，言：「汝歸依佛、歸依法！」又有比丘三語授戒言：「汝歸依佛、歸依法、歸依僧！」以是白佛，佛言：「不應一語、二語、三語授戒！」

又有比丘作善來比丘授戒，諸長老比丘訶責：「汝云何如

【現代漢語翻譯】 現代漢語譯本：如果白（告知）了卻不聽從而擅自行動，都犯突吉羅（Dukkata，一種輕罪）。如果其他比丘請求（弟子）拿衣缽或者讓他去取，也一樣。凡是（弟子）有所作為，乃至剃頭，如果為人剃頭，都應該稟告（和尚）。只有大小便以及使用楊枝（清潔牙齒的工具）除外。 如果和尚（Upadhyaya，親教師）犯了粗惡罪，弟子應該勤奮地想辦法，讓他儘快消除罪過；如果不努力想辦法，就犯突吉羅。如果僧團應該給和尚作別住（Parivasa，一種懺悔儀式）、或者行摩那埵（Manatta，一種懺悔階段）、或者行本日（定日，指摩那埵期間的行爲規範）、或者行阿浮訶那（Abbhana，一種恢復清凈的儀式），弟子應該勤奮地想辦法，請求僧團儘快給（和尚）作別住乃至阿浮訶那；如果不努力去做，就犯突吉羅。如果和尚出罪的那天，弟子應該為（和尚）打掃、鋪設座位、準備舍羅籌（Salaka，表決用的籌碼）、召集僧眾、請求羯磨比丘（Kammavaca，執行羯磨儀式的比丘）；如果不這樣做，就犯突吉羅。如果僧團要給和尚作訶責羯磨（Tajjaniya-kamma，譴責羯磨）、驅出羯磨（Pabbajaniya-kamma，驅擯羯磨）、依止羯磨（Nissaya-kamma，依止羯磨）、舉罪羯磨（Ukkhepaniya-kamma，舉罪羯磨）、下意羯磨（Pakasaniya-kamma，降伏羯磨），弟子應該努力請求僧團不要這樣做；如果不請求僧團，就犯突吉羅。如果僧團一定要作這些羯磨，弟子應該請求（僧團）不要違法；如果不請求，就犯突吉羅。如果和尚生病，弟子應該在左右服侍。如果和尚有東西，應該稟告后拿去換隨病所需的食物、隨病所需的藥物；如果和尚沒有東西，自己有就應該為（和尚）換；如果自己也沒有，應該為（和尚）去乞討。又應該早晚為生病的和尚說法，和尚的病沒有好，不得離開；如果不這樣做，就犯突吉羅。 如果弟子犯了粗惡罪，乃至病沒有好，和尚看護（弟子），也應該像上面所說的那樣。 當時，一些比丘用一句話授戒，說：『你歸依佛！』還有比丘用兩句話授戒，說：『你歸依佛、歸依法！』還有比丘用三句話授戒，說：『你歸依佛、歸依法、歸依僧！』因為這件事稟告了佛陀，佛陀說：『不應該用一句話、兩句話、三句話授戒！』 又有比丘作善來比丘（Ehi-bhikkhu，佛陀親自說「善來」而成為比丘）授戒，各位長老比丘呵責：『你為什麼像……』

【English Translation】 English version: If (the disciple) informs (the Upadhyaya) but does not listen and acts without authorization, it is a Dukkata (a minor offense). If other Bhikkhus ask (the disciple) to carry the robe and bowl or ask him to fetch them, it is the same. Whatever (the disciple) does, even shaving the head, if shaving for someone, he should report (to the Upadhyaya). Except for urination, defecation, and using a tooth stick (a tool for cleaning teeth). If the Upadhyaya (preceptor) commits a grave offense, the disciple should diligently find ways to help him quickly eliminate the offense; if he does not diligently find ways, it is a Dukkata. If the Sangha (community) should give the Upadhyaya Parivasa (a period of probation), or conduct Manatta (a period of penance), or observe the fixed days (referring to the behavioral norms during Manatta), or conduct Abbhana (a ceremony to restore purity), the disciple should diligently find ways to request the Sangha to quickly give (the Upadhyaya) Parivasa up to Abbhana; if he does not diligently do so, it is a Dukkata. If the day the Upadhyaya is absolved of the offense, the disciple should sweep and clean, lay out seats, prepare Salaka (voting tokens), gather the Sangha, and request Kammavaca Bhikkhus (Bhikkhus who perform the Kamma ceremony); if he does not do so, it is a Dukkata. If the Sangha is to perform Tajjaniya-kamma (censure Kamma), Pabbajaniya-kamma (banishment Kamma), Nissaya-kamma (dependence Kamma), Ukkhepaniya-kamma (suspension Kamma), Pakasaniya-kamma (degradation Kamma) for the Upadhyaya, the disciple should diligently request the Sangha not to do so; if he does not request the Sangha, it is a Dukkata. If the Sangha must perform these Kamma, the disciple should request (the Sangha) not to violate the law; if he does not request, it is a Dukkata. If the Upadhyaya is sick, the disciple should attend to him on the left and right. If the Upadhyaya has things, he should report and take them to exchange for food needed for the illness, medicine needed for the illness; if the Upadhyaya has nothing, if he has something himself, he should exchange it for (the Upadhyaya); if he has nothing himself, he should beg for (the Upadhyaya). He should also preach the Dharma to the sick Upadhyaya morning and evening, and he must not leave until the Upadhyaya's illness is cured; if he does not do so, it is a Dukkata. If the disciple commits a grave offense, even until the illness is not cured, the Upadhyaya should look after (the disciple), and it should be as described above. At that time, some Bhikkhus gave ordination with one sentence, saying: 'You take refuge in the Buddha!' There were also Bhikkhus who gave ordination with two sentences, saying: 'You take refuge in the Buddha, take refuge in the Dharma!' There were also Bhikkhus who gave ordination with three sentences, saying: 'You take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha!' Because of this matter, it was reported to the Buddha, and the Buddha said: 'One should not give ordination with one sentence, two sentences, or three sentences!' There were also Bhikkhus who gave Ehi-bhikkhu (ordination by the Buddha saying 'Welcome, Bhikkhu') ordination, and the elder Bhikkhus rebuked: 'Why are you like...'

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佛作善來比丘授戒？」以是白佛，佛言：「不應作善來比丘授戒！」

爾時諸比丘作是念：「但佛與比丘授戒，我等亦得？若得者，應云何授？」以是白佛，佛言：「今聽汝等與比丘授戒，應作白四羯磨授。」

欲授戒者，偏露右肩，脫革屣，禮僧，右膝著地，作是白：「大德僧聽！我某甲，從某甲和尚受具足戒，今從僧乞受具足戒。愿僧濟度我。慈愍故！」如是三白。

眾中應一知法比丘，若上座、若上座等，僧中白言：「大德僧聽！此某甲欲受具足戒，某甲為和尚。僧今與某甲受具足戒，和尚某甲。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲欲受具足戒，某甲為和尚。僧今與某甲受具足戒，和尚某甲。誰諸長老忍，默然；若不忍者，說。」第二、第三亦如是。

「僧已忍某甲受具足戒，和尚某甲竟；僧忍，默然故。是事如是持。」

時諸比丘便四人乃至九人，與一人乃至眾多人授具足戒。諸長老比丘訶責，以是白佛。佛言：「聽十眾授具足戒。」諸比丘便以非人、白衣、滅擯人、被舉人、自言人、不同見人、狂人、散亂心人、病壞心人、比丘尼、式叉摩那、沙彌、沙彌尼足為十眾，授具足戒。以是白佛，佛言：「應如法比丘十人，授具足戒。」

諸比丘授眠

【現代漢語翻譯】 現代漢語譯本 『佛陀用「善來比丘」的方式授予戒律嗎？』他們將此事稟告佛陀，佛陀說：『不應該用「善來比丘」的方式授予戒律！』

當時，眾比丘心想：『只有佛陀才能授予比丘戒，我們也可以嗎？如果可以，應該如何授予呢？』他們將此事稟告佛陀，佛陀說：『現在允許你們授予比丘戒，應當按照白四羯磨（一種授戒儀式）的方式授予。』

想要受戒的人，袒露右肩，脫掉鞋子，禮敬僧眾，右膝著地，這樣稟白：『大德僧眾請聽！我某甲（姓名），從某甲（姓名）和尚處請求受具足戒，現在從僧眾處乞求受具足戒。愿僧眾救度我，因為慈悲憐憫的緣故！』這樣稟白三次。

眾中應當有一位知法的比丘，無論是上座（資歷高的比丘）、還是與上座同等資格的比丘，在僧眾中稟白說：『大德僧眾請聽！這位某甲（姓名）想要受具足戒，某甲（姓名）是他的和尚（授戒師）。僧眾現在為某甲（姓名）授予具足戒，和尚是某甲（姓名）。如果僧眾認為時機已到，請允許。稟白完畢。』

『大德僧眾請聽！這位某甲（姓名）想要受具足戒，某甲（姓名）是他的和尚。僧眾現在為某甲（姓名）授予具足戒，和尚是某甲（姓名）。哪位長老認可，就保持沉默；如果不認可，請說出來。』第二次、第三次也像這樣。

『僧眾已經認可為某甲（姓名）授予具足戒，和尚是某甲（姓名），完畢；僧眾認可，因為保持沉默的緣故。這件事就這樣決定。』

當時，眾比丘便四人乃至九人，為一人乃至眾多人授予具足戒。諸位長老比丘呵斥他們，並將此事稟告佛陀。佛陀說：『允許十眾（指十位比丘）授予具足戒。』眾比丘便用非人（非人類）、白衣（在家居士）、滅擯人（被僧團驅逐的人）、被舉人（被僧團處罰的人）、自言人（精神失常的人）、不同見人（持不同見解的人）、狂人（瘋癲的人）、散亂心人（心神不寧的人）、病壞心人（因疾病導致心智受損的人）、比丘尼（女性比丘）、式叉摩那（準比丘尼）、沙彌（男性的見習僧）、沙彌尼（女性的見習僧）湊足十眾，授予具足戒。他們將此事稟告佛陀，佛陀說：『應當由如法的比丘十人，授予具足戒。』

眾比丘授予睡眠

【English Translation】 English version 『Did the Buddha grant ordination using the 「Welcome, Bhikkhu」 method?』 They reported this to the Buddha, and the Buddha said, 『Ordination should not be granted using the 「Welcome, Bhikkhu」 method!』

At that time, the bhikkhus thought: 『Only the Buddha can grant bhikkhu ordination, can we also? If so, how should we grant it?』 They reported this to the Buddha, and the Buddha said, 『Now I allow you to grant bhikkhu ordination, and it should be granted according to the procedure of the fourfold announcement (白四羯磨, bái sì jiémó, a formal ceremony).』

The person who wishes to be ordained should expose the right shoulder, remove the leather sandals, pay respect to the Sangha, kneel on the right knee, and make this announcement: 『Venerable Sangha, please listen! I, so-and-so (某甲, mǒu jiǎ, name), request to receive the full ordination (具足戒, jùzú jiè, full precepts) from so-and-so (某甲, mǒu jiǎ, name) Upadhyaya (和尚, héshang, preceptor). Now I beg the Sangha to grant me the full ordination. May the Sangha deliver me, out of compassion!』 Make this announcement three times.

Among the assembly, there should be a bhikkhu who knows the Dharma, whether a senior (上座, shàngzuò, elder monk) or one of equal standing, who announces in the Sangha: 『Venerable Sangha, please listen! This so-and-so (某甲, mǒu jiǎ, name) wishes to receive the full ordination, and so-and-so (某甲, mǒu jiǎ, name) is his Upadhyaya. The Sangha is now granting so-and-so (某甲, mǒu jiǎ, name) the full ordination, and the Upadhyaya is so-and-so (某甲, mǒu jiǎ, name). If the Sangha deems it the right time, please allow it. The announcement is made.』

『Venerable Sangha, please listen! This so-and-so (某甲, mǒu jiǎ, name) wishes to receive the full ordination, and so-and-so (某甲, mǒu jiǎ, name) is his Upadhyaya. The Sangha is now granting so-and-so (某甲, mǒu jiǎ, name) the full ordination, and the Upadhyaya is so-and-so (某甲, mǒu jiǎ, name). Whoever among the elders approves, let them remain silent; if anyone does not approve, let them speak.』 The second and third times are also like this.

『The Sangha has approved granting so-and-so (某甲, mǒu jiǎ, name) the full ordination, and the Upadhyaya is so-and-so (某甲, mǒu jiǎ, name), it is completed; the Sangha approves, because of remaining silent. This matter is thus decided.』

At that time, the bhikkhus, in groups of four to nine, granted the full ordination to one or many people. The elder bhikkhus rebuked them and reported this to the Buddha. The Buddha said, 『I allow a group of ten (十眾, shí zhòng, ten bhikkhus) to grant the full ordination.』 The bhikkhus then used non-humans (非人, fēi rén, non-human beings), laypeople (白衣, báiyī, lay followers), expelled persons (滅擯人, mièbìn rén, those expelled from the Sangha), suspended persons (被舉人, bèi jǔ rén, those under suspension), insane persons (自言人, zì yán rén, those who speak nonsensically), those with differing views (不同見人, bùtóng jiàn rén, those with different views), mad persons (狂人, kuáng rén, insane people), those with distracted minds (散亂心人, sànluàn xīn rén, those with scattered minds), those with diseased minds (病壞心人, bìng huài xīn rén, those with mentally ill), bhikkhunis (比丘尼, bǐqiūní, female monks), siksamana (式叉摩那, shìchāmónà, female trainees), sramaneras (沙彌, shāmí, male novices), and sramanerikas (沙彌尼, shāmínī, female novices) to make up the group of ten, and granted the full ordination. They reported this to the Buddha, and the Buddha said, 『The full ordination should be granted by ten bhikkhus who are in accordance with the Dharma.』

The bhikkhus granted sleep

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人、醉人、狂人、散亂心人、病壞心人、異見人具足戒。以是白佛，佛言：「不應授眠人乃至異見人具足戒！應如法十比丘，授如法人具足戒。」

諸比丘以眠人、醉人、狂人、散亂心人、病壞心人為和尚。以是白佛，佛言：「不應以此人為和尚！」

諸比丘復以二人，乃至十人為和尚。以是白佛，佛言：「應以一人為和尚，不應以二人乃至十人！」

有諸人慾受具足戒，不能得集十如法比丘，作是念：「若佛聽我于布薩時、自恣時、僧自集時，受具足戒者，無如是苦！」以是白佛，佛言：「聽因布薩時、自恣時、僧自集時，受具足戒。」

時六群比丘與其和尚、阿阇梨不和合，便與受戒人作難。以是白佛，佛言：「受戒人若無難，不應為生難；若為生難，突吉羅。」

復有諸比丘以小似片事，強與受戒人作難，或言似瞎，或言似跛，見其短小便言未滿二十，或言父母似未聽出家。以是白佛，佛言：「不應以小似片事，與受戒人作難；若作難，突吉羅。」

諸比丘猶為作難，以是白佛，佛言：「若合和尚、阿阇梨意，應與受戒。」

復有諸比丘于界內，作別眾授戒。以是白佛，佛言：「應出界外，白二羯磨作小界授戒。」

先應一比丘唱四方界相。一比丘白：「大

【現代漢語翻譯】 現代漢語譯本： 人、醉人、狂人、散亂心人、病壞心人、異見人（持不同見解的人）不應授予具足戒（佛教中的正式出家戒）。因此事稟告佛陀，佛陀說：『不應該為睡眠中的人乃至持不同見解的人授予具足戒！應該由如法的十位比丘（佛教僧侶），為如法之人授予具足戒。』 眾比丘讓睡眠中的人、醉人、狂人、散亂心人、病壞心人擔任和尚（戒師）。因此事稟告佛陀，佛陀說：『不應該讓這些人擔任和尚！』 眾比丘又讓二人，乃至十人擔任和尚。因此事稟告佛陀，佛陀說：『應該讓一人擔任和尚，不應該讓二人乃至十人！』 有些人想要受具足戒，但無法聚集十位如法的比丘，他們想：『如果佛陀允許我在布薩（佛教的懺悔儀式）時、自恣（佛教僧侶在雨季結束時的自我批評儀式）時、僧眾自發聚集時，受具足戒，就沒有這樣的苦惱了！』因此事稟告佛陀，佛陀說：『允許在布薩時、自恣時、僧眾自發聚集時，受具足戒。』 當時，六群比丘（指行為不端的比丘團體）與他們的和尚、阿阇梨（導師）不和合，便為受戒人制造障礙。因此事稟告佛陀，佛陀說：『受戒人如果沒有障礙，不應該為他製造障礙；如果為他製造障礙，犯突吉羅（輕罪）。』 又有眾比丘因為微不足道的小事，強行為受戒人制造障礙，或者說他像瞎子，或者說他像跛子，看到他身材矮小就說他未滿二十歲，或者說他的父母好像沒有允許他出家。因此事稟告佛陀，佛陀說：『不應該因為微不足道的小事，為受戒人制造障礙；如果製造障礙，犯突吉羅。』 眾比丘仍然為受戒人制造障礙，因此事稟告佛陀，佛陀說：『如果符合和尚、阿阇梨的意願，就應該為他授戒。』 又有眾比丘在戒律規定的區域內，進行別眾授戒（未經僧團全體同意的授戒）。因此事稟告佛陀，佛陀說：『應該到區域外，通過白二羯磨（一種佛教儀式）劃定小範圍進行授戒。』 首先應該由一位比丘宣告四方邊界的範圍。一位比丘稟告：『大德……』

【English Translation】 English version: A person, a drunk person, a mad person, a person with a distracted mind, a person with a diseased mind, and a person with different views (someone holding dissenting opinions) should not be given the full ordination (formal monastic vows in Buddhism). This was reported to the Buddha, and the Buddha said: 'One should not give full ordination to a sleeping person, or even to a person with different views! Ten fully ordained Bhikkhus (Buddhist monks), in accordance with the Dharma, should give full ordination to a person who is in accordance with the Dharma.' The Bhikkhus made a sleeping person, a drunk person, a mad person, a person with a distracted mind, and a person with a diseased mind the Upajjhaya (preceptor). This was reported to the Buddha, and the Buddha said: 'One should not make such people the Upajjhaya!' The Bhikkhus again made two people, or even ten people, the Upajjhaya. This was reported to the Buddha, and the Buddha said: 'One should make one person the Upajjhaya, not two or even ten people!' Some people wanted to receive full ordination, but they could not gather ten fully ordained Bhikkhus in accordance with the Dharma. They thought: 'If the Buddha would allow me to receive full ordination during the Uposatha (Buddhist day of observance), Pavarana (end of the rainy season retreat ceremony), or when the Sangha (Buddhist monastic community) gathers spontaneously, there would be no such suffering!' This was reported to the Buddha, and the Buddha said: 'It is allowed to receive full ordination during the Uposatha, Pavarana, or when the Sangha gathers spontaneously.' At that time, the group of six Bhikkhus (referring to a group of monks with misconduct) were not in harmony with their Upajjhaya and Acariya (teacher), and they created difficulties for the person seeking ordination. This was reported to the Buddha, and the Buddha said: 'If the person seeking ordination has no obstacles, one should not create obstacles for him; if one creates obstacles for him, one commits a Dukkhata (minor offense).' Again, some Bhikkhus created difficulties for the person seeking ordination over trivial matters, saying that he looked like a blind person, or that he looked like a lame person, or seeing that he was short, they said that he was not yet twenty years old, or that his parents did not seem to have allowed him to leave home. This was reported to the Buddha, and the Buddha said: 'One should not create difficulties for the person seeking ordination over trivial matters; if one creates difficulties, one commits a Dukkhata.' The Bhikkhus still created difficulties for the person seeking ordination. This was reported to the Buddha, and the Buddha said: 'If it is in accordance with the wishes of the Upajjhaya and Acariya, one should give him ordination.' Again, some Bhikkhus performed separate Sangha ordination (ordination without the consent of the entire Sangha) within the boundary. This was reported to the Buddha, and the Buddha said: 'One should go outside the boundary and establish a small boundary through a formal motion (白二羯磨, Bai Er Jiemo) to give ordination.' First, one Bhikkhu should announce the boundaries of the four directions. One Bhikkhu reports: 'Venerable Sir...'

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德僧聽！如某甲比丘所唱界相，今僧結作戒壇，共住、共布薩、共得施。若僧時到僧忍聽。白如是。」

「大德僧聽！如某甲比丘所唱界相，今僧結作戒壇，共住、共布薩、共得施。誰諸長老忍，默然；若不忍，說。僧已結某甲比丘所唱界相作戒壇，共住、共布薩、共得施竟；僧忍，默然故。是事如是持。」

諸比丘既結戒場，不捨而去。以是白佛，佛言：「應白二羯磨舍界而去。」

一比丘白：「大德僧聽！此結界處，僧今舍是界。若僧時到僧忍聽。白如是。」

「大德僧聽！此結界處，僧今舍是界。誰諸長老忍，默然；若不忍者，說。僧已舍是界竟；僧忍，默然故。是事如是持。」

時諸比丘將欲受戒人至受戒處，語上座言：「為作羯磨。」答言：「我不誦羯磨。」乃至下座亦如是，不得為受戒。以是白佛，佛言：「皆應誦羯磨，若十歲已后不誦，突吉羅。」

諸比丘將二欲受戒人至受戒處，欲為受戒，二人諍先不得為受。以是白佛，佛言：「先到受戒處者，應先與受戒；若二人俱到，年大者應先與受；若同年，和尚大者，應先與受；若和尚復同，應一時羯磨，先稱名者先受。三人亦如是。」

優波離問佛：「餘事亦得羯磨三人不？」佛言：「得！」又問：「得與四

【現代漢語翻譯】 現代漢語譯本： 『諸位僧眾請聽！正如某甲比丘所宣說的邊界範圍，現在僧團將此地結界作為戒壇，共同居住、共同舉行布薩、共同獲得供養。如果僧團認為時機已到，請允許。就這樣宣佈。』 『諸位大德僧眾請聽！正如某甲比丘所宣說的邊界範圍，現在僧團將此地結界作為戒壇，共同居住、共同舉行布薩、共同獲得供養。哪位長老同意，就保持沉默；如果不同意，請說出來。僧團已經將某甲比丘所宣說的邊界範圍結界作為戒壇，共同居住、共同舉行布薩、共同獲得供養完畢；僧團同意，所以保持沉默。此事就這樣執行。』 眾比丘們結界完畢后，沒有解除結界就離開了。因此將此事稟告佛陀，佛陀說：『應該通過白二羯磨（一種僧團決議程式）解除結界后再離開。』 一位比丘稟告說：『大德僧眾請聽！這個結界的處所，僧團現在要解除這個結界。如果僧團認為時機已到，請允許。就這樣宣佈。』 『大德僧眾請聽！這個結界的處所，僧團現在要解除這個結界。哪位長老同意，就保持沉默；如果不同意，請說出來。僧團已經解除這個結界完畢；僧團同意，所以保持沉默。此事就這樣執行。』 當時，一些比丘帶領將要受戒的人到受戒處，對上座（寺院中資歷較高的僧人）說：『請為他們作羯磨。』上座回答說：『我不會背誦羯磨。』乃至下座（寺院中資歷較低的僧人）也這樣說，無法為他們受戒。因此將此事稟告佛陀，佛陀說：『所有人都應該背誦羯磨，如果出家十年後還不會背誦，犯突吉羅（一種輕罪）。』 一些比丘帶領兩位將要受戒的人到受戒處，想要為他們受戒，兩人爭論先後次序，無法為他們受戒。因此將此事稟告佛陀，佛陀說：『先到達受戒處的人，應該先為他受戒；如果兩人同時到達，年長者應該先受戒；如果年齡相同，和尚（受戒時的老師）資歷較高者，應該先為他受戒；如果和尚資歷也相同，應該同時作羯磨，先稱呼名字的人先受戒。三個人也按此規則。』 優波離（佛陀的弟子）問佛陀：『其他事情也可以為三個人作羯磨嗎？』佛陀說：『可以！』又問：『可以為四

【English Translation】 English version: 'Listen, O Sangha! As the boundary proclaimed by the Bhikshu so-and-so, the Sangha now establishes this area as a Sima (boundary) for ordination, to live together, to hold Uposatha (bi-monthly observance), and to receive offerings together. If it is the Sangha's time, let the Sangha permit. This is the announcement.' 'Listen, O Venerable Sangha! As the boundary proclaimed by the Bhikshu so-and-so, the Sangha now establishes this area as a Sima for ordination, to live together, to hold Uposatha, and to receive offerings together. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has now completed the establishment of the boundary proclaimed by the Bhikshu so-and-so as a Sima for ordination, to live together, to hold Uposatha, and to receive offerings together; the Sangha agrees, therefore remains silent. This matter shall be carried out accordingly.' After the Bhikshus had established the Sima, they left without dissolving it. They reported this to the Buddha, who said: 'They should dissolve the Sima by a formal act of declaration (白二羯磨, bai er jiemo) before leaving.' One Bhikshu announced: 'Listen, O Venerable Sangha! The Sangha now dissolves this Sima that has been established. If it is the Sangha's time, let the Sangha permit. This is the announcement.' 'Listen, O Venerable Sangha! The Sangha now dissolves this Sima that has been established. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has now completed the dissolution of this Sima; the Sangha agrees, therefore remains silent. This matter shall be carried out accordingly.' At that time, some Bhikshus brought those who wished to be ordained to the ordination site and said to the senior monk (上座, shangzuo): 'Please perform the Karma (羯磨, jiemo, formal act of the Sangha).' The senior monk replied: 'I cannot recite the Karma.' The same was true even for the junior monks (下座, xiazhuo), and they could not perform the ordination. They reported this to the Buddha, who said: 'Everyone should be able to recite the Karma, and if they cannot after ten years of ordination, it is a Dukkhata (突吉羅, tu jiluo, a minor offense).' Some Bhikshus brought two people who wished to be ordained to the ordination site, intending to ordain them, but the two argued about the order, and they could not be ordained. They reported this to the Buddha, who said: 'The one who arrives at the ordination site first should be ordained first; if they arrive at the same time, the elder should be ordained first; if they are the same age, the one whose Upadhyaya (和尚, heshang, preceptor) is more senior should be ordained first; if the Upadhyayas are also of the same seniority, the Karma should be performed simultaneously, and the one whose name is called first should be ordained first. The same rule applies to three people.' Upali (優波離, Youpoli, a disciple of the Buddha) asked the Buddha: 'Can Karma be performed for three people in other matters as well?' The Buddha said: 'Yes!' He also asked: 'Can it be done for four

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人作羯磨不？」佛言：「一切不得羯磨四人！」

諸比丘將欲受戒人至受戒處，欲為受戒，遇賊被剝，殆死而還。諸比丘作是念：「若世尊聽我等於僧坊內立受戒壇者，不遭此難。」以是白佛，佛言：「今聽於僧坊內白二羯磨結作受戒場，應先白二羯磨舍僧坊界。」

一知法比丘唱言：「大德僧聽！此一住處僧共住、共布薩、共得施，先結此界今解。若僧時到僧忍聽。白如是。」

「大德僧聽！此一住處僧共住、共布薩、共得施，先結此界今解。誰諸長老忍，默然；若不忍者，說。僧已解先所結界竟；僧忍，默然故。是事如是持。」

解僧坊界已，然後結戒場。應一比丘唱戒壇四方相，更一比丘白二羯磨，如上說。結戒壇已，更結僧坊界。

應一比丘唱四方界相，又唱除內地。更一比丘白：「大德僧聽！此某甲比丘唱四方界相及除內地，今僧結作大界，共住、共布薩、共得施。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘唱四方界相及除內地，今僧結作大界，共住、共布薩、共得施。誰諸長老忍，默然；若不忍者，說。僧已結某甲比丘唱四方界相及除內地，作僧大界，共住、共布薩、共得施竟；僧忍，默然故。是事如是持。」

爾時有一外道摩納，欲于正法中

【現代漢語翻譯】 現代漢語譯本： 『人可以進行羯磨（Karma，業）嗎？』佛陀說：『有四種人無論如何都不能進行羯磨！』

一些比丘帶領將要受戒的人前往受戒的場所，準備為他們受戒，結果遇到了強盜被剝光了衣服，差點喪命才回來。比丘們心想：『如果世尊允許我們在僧伽（Samgha，僧團）的房舍內設立受戒壇，就不會遭遇這樣的災難了。』因此將此事稟告佛陀，佛陀說：『現在允許你們在僧伽的房舍內通過白二羯磨（一種僧團決議程式）來設立受戒場，應該先通過白二羯磨解除僧伽房舍的界限。』

一位知法的比丘唱言：『各位大德僧眾請聽！這個住所是僧眾共同居住、共同舉行布薩（Posadha，齋戒儀式）、共同獲得供養的地方，先前已經結界，現在要解除。如果僧眾認為時機已到，請允許。稟告完畢。』

『各位大德僧眾請聽！這個住所是僧眾共同居住、共同舉行布薩、共同獲得供養的地方，先前已經結界，現在要解除。哪位長老同意，就保持沉默；如果不同意，請說出來。僧眾已經解除先前所結的界限完畢；僧眾同意，所以保持沉默。此事就這樣決定了。』

解除僧伽房舍的界限之後，然後設立戒場。應該由一位比丘宣唱戒壇的四方界相，再由另一位比丘進行白二羯磨，如上所述。設立戒壇之後，再重新設立僧伽房舍的界限。

應該由一位比丘宣唱四方界相，並且宣唱除去內地。再由另一位比丘稟告：『各位大德僧眾請聽！這位某甲比丘宣唱了四方界相以及除去內地，現在僧眾要結成大界，共同居住、共同舉行布薩、共同獲得供養。如果僧眾認為時機已到，請允許。稟告完畢。』

『各位大德僧眾請聽！這位某甲比丘宣唱了四方界相以及除去內地，現在僧眾要結成大界，共同居住、共同舉行布薩、共同獲得供養。哪位長老同意，就保持沉默；如果不同意，請說出來。僧眾已經結成某甲比丘所宣唱的四方界相以及除去內地的僧伽大界，共同居住、共同舉行布薩、共同獲得供養完畢；僧眾同意，所以保持沉默。此事就這樣決定了。』

當時有一位外道摩納（Manava，婆羅門青年），想要在正法中...

【English Translation】 English version: 『Can a person perform Karma (羯磨)?』 The Buddha said, 『Under no circumstances can four types of people perform Karma!』

Some Bhikkhus (比丘, monks) were leading a person who was about to be ordained to the ordination site, intending to ordain him, but they encountered thieves, were stripped naked, and nearly died before returning. The Bhikkhus thought, 『If the World Honored One allowed us to establish an ordination platform within the Sangha's (僧伽, monastic community) residence, we would not have encountered such a disaster.』 Therefore, they reported this matter to the Buddha, who said, 『Now I allow you to establish an ordination field within the Sangha's residence through a 『White Second Karma』 (白二羯磨, a formal procedure for monastic decisions). You should first dissolve the boundaries of the Sangha's residence through a 『White Second Karma.』

A Bhikkhu who knows the Dharma (法, teachings) announces: 『Venerable Sangha, please listen! This dwelling place is where the Sangha dwells together, performs Posadha (布薩, fortnightly confession and recitation of precepts), and receives offerings together. The boundary was previously established, and now it is to be dissolved. If the Sangha deems it the right time, please allow it. The announcement is complete.』

『Venerable Sangha, please listen! This dwelling place is where the Sangha dwells together, performs Posadha, and receives offerings together. The boundary was previously established, and now it is to be dissolved. Whoever among the elders agrees, remain silent; if anyone disagrees, please speak. The Sangha has now dissolved the previously established boundary; the Sangha agrees, therefore remains silent. This matter is thus decided.』

After dissolving the boundary of the Sangha's residence, then establish the ordination field. One Bhikkhu should announce the four directions of the ordination platform, and another Bhikkhu should perform the 『White Second Karma,』 as described above. After establishing the ordination platform, re-establish the boundary of the Sangha's residence.

One Bhikkhu should announce the four directions of the boundary and also announce the exclusion of the inner land. Another Bhikkhu should announce: 『Venerable Sangha, please listen! This Bhikkhu named so-and-so has announced the four directions of the boundary and the exclusion of the inner land. Now the Sangha will establish a great boundary, where we dwell together, perform Posadha together, and receive offerings together. If the Sangha deems it the right time, please allow it. The announcement is complete.』

『Venerable Sangha, please listen! This Bhikkhu named so-and-so has announced the four directions of the boundary and the exclusion of the inner land. Now the Sangha will establish a great boundary, where we dwell together, perform Posadha together, and receive offerings together. Whoever among the elders agrees, remain silent; if anyone disagrees, please speak. The Sangha has now established the great boundary announced by the Bhikkhu named so-and-so, including the four directions and the exclusion of the inner land, where we dwell together, perform Posadha together, and receive offerings together; the Sangha agrees, therefore remains silent. This matter is thus decided.』

At that time, there was a non-Buddhist Manava (摩納, Brahmin youth) who wished to enter the true Dharma (法, teachings)...

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出家受具足戒，到舍利弗所，白言：「與我出家受具足戒。」舍利弗不為受，如是遍至五百比丘所，皆不與受，便啼哭還歸。佛以天眼觀見，問舍利弗言：「此摩納何故哭啼而歸？」具以事答。又問：「此人曾有一善言向諸比丘不？」答言：「有！」又問：「有何善言？」答言：「我先乞食，此人讚我言：『此沙門釋子善好有德，應與食。』」佛言：「此恩應報，汝可度之！」舍利弗受教，即與受具足戒。

復有一外道摩納，薄福乞食不能得，作是念：「沙門釋子乞食易得，病瘦醫藥人所樂與。我今寧可就彼出家受具足戒！」念已，便到僧坊，白諸比丘言：「與我出家授具足戒。」諸比丘即與授具足戒。薄福故，遇僧次請食斷，諸比丘語言：「汝可著衣持缽乞食！」答言：「大德！我畏乞食故，于佛法中出家；而今云何教我乞食？」諸長老比丘呵責：「云何度不能乞食人？」以是白佛，佛言：「不應度此人，度者突吉羅。若度人時，應先問：『汝為何等出家？』若言為飲食故，不應度；若言為求善法，厭生老病死、憂悲苦惱者，此應度。若授具足戒時，應先為說四依：『依糞掃衣、依乞食、依樹下坐、依殘棄藥，能盡壽依此四事不？』若言能，應為授；若言不能，不應為授。」

有大長者婆羅門厭患世間

【現代漢語翻譯】 現代漢語譯本 一位想出家並受具足戒（Bhikkhu ordination）的人，來到舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）處，對他說：『請允許我出家並受具足戒。』 舍利弗沒有為他授戒。這個人像這樣依次去到五百位比丘那裡，都沒有得到允許，於是哭著回去了。佛陀用天眼觀察到這件事，問舍利弗說：『這個摩納（Manava，指年輕的婆羅門修行者）為什麼哭著回去？』 舍利弗詳細地回答了事情的經過。佛陀又問：『這個人曾經對其他比丘說過一句善言嗎？』 舍利弗回答說：『有！』 佛陀又問：『說了什麼善言？』 舍利弗回答說：『我之前去乞食的時候，這個人讚嘆我說：『這位沙門（Samana，指修行者）釋子（Sakyaputta，指釋迦牟尼佛的弟子）善良美好且有德行，應該給他食物。』』 佛陀說：『這份恩情應該報答，你可以度他出家！』 舍利弗接受了佛陀的教導，就為他授了具足戒。

又有一個外道摩納，因為福報淺薄，乞食難以得到，於是心想：『沙門釋子乞食容易得到，而且生病瘦弱時，人們也樂意給他們醫藥。我不如就到他們那裡出家並受具足戒！』 想到這裡，他就來到僧伽的住所，對比丘們說：『請允許我出家並授予具足戒。』 比丘們就為他授予了具足戒。因為他福報淺薄，輪到僧眾按次序請僧眾吃飯時，他的那份被取消了。比丘們對他說：『你可以穿上袈裟，拿著缽去乞食！』 他回答說：『大德（Bhante，對出家人的尊稱）！我就是因為害怕乞食，才在佛法中出家的；現在怎麼又教我去乞食呢？』 年長的比丘們責備他說：『你這樣不能乞食的人，當初是怎麼被度出家的？』 他們把這件事稟告了佛陀，佛陀說：『不應該度這種人出家，度他出家的人犯突吉羅（Dukkata，一種輕罪）。如果度人出家，應該先問：『你爲了什麼而出家？』 如果他說爲了飲食的緣故，就不應該度他；如果他說爲了尋求善法，厭惡生老病死、憂悲苦惱，這樣的人才應該度。如果授予具足戒的時候，應該先為他說四依（Cattaro Nissaya，比丘生活的四個基本依靠）：『依靠糞掃衣（Pamsukulika，從垃圾堆或丟棄的布料中收集的衣服）、依靠乞食（Pindapatika，通過乞討獲得的食物）、依靠樹下坐（Rukkhamulika，在樹下居住）、依靠殘棄藥（Putimuttabhesajja，使用腐爛或發酵的藥物），你能盡一生都依靠這四件事嗎？』 如果他說能，就應該為他授戒；如果他說不能，就不應該為他授戒。』

有一位大長者婆羅門（Brahmin，古印度祭司階層）厭倦了世間

【English Translation】 English version A man who wanted to renounce the world and receive the full ordination (Bhikkhu ordination), went to Sariputta (Sariputta, one of the ten great disciples of the Buddha, known for his wisdom), and said to him: 'Please allow me to renounce the world and receive the full ordination.' Sariputta did not ordain him. The man went to five hundred monks in this way, but none of them allowed him to be ordained, so he went back crying. The Buddha saw this with his divine eye and asked Sariputta: 'Why did this Manava (Manava, referring to a young Brahmin practitioner) go back crying?' Sariputta explained the matter in detail. The Buddha then asked: 'Has this person ever said a kind word to the other monks?' Sariputta replied: 'Yes!' The Buddha asked: 'What kind word did he say?' Sariputta replied: 'When I went begging for food before, this person praised me and said: 'This Samana (Samana, referring to a practitioner) Sakyaputta (Sakyaputta, referring to a disciple of Sakyamuni Buddha) is kind, good, and virtuous, and should be given food.'' The Buddha said: 'This kindness should be repaid, you can ordain him!' Sariputta accepted the Buddha's teaching and gave him the full ordination.

There was also a non-Buddhist Manava who, because of his lack of merit, found it difficult to beg for food, so he thought: 'The Samana Sakyaputtas can easily get food when they beg, and people are happy to give them medicine when they are sick and weak. I might as well go to them to renounce the world and receive the full ordination!' With this thought, he went to the Sangha's residence and said to the monks: 'Please allow me to renounce the world and give me the full ordination.' The monks gave him the full ordination. Because he had little merit, when it was the Sangha's turn to invite the Sangha for a meal, his share was cancelled. The monks said to him: 'You can put on your robe and carry your bowl to beg for food!' He replied: 'Bhante (Bhante, an honorific term for monks)! I renounced the world in the Buddha's Dharma because I was afraid of begging for food; why are you now teaching me to beg for food?' The elder monks rebuked him: 'How were you ordained if you cannot beg for food?' They reported this matter to the Buddha, who said: 'This kind of person should not be ordained, and the person who ordains him commits a Dukkata (Dukkata, a minor offense). When ordaining someone, you should first ask: 'Why are you renouncing the world?' If he says it is for the sake of food, he should not be ordained; if he says it is to seek good Dharma, and to be disgusted with birth, old age, sickness, death, sorrow, grief, and suffering, then he should be ordained. When giving the full ordination, you should first tell him about the four supports (Cattaro Nissaya, the four basic supports of a monk's life): 'Relying on robes made of discarded rags (Pamsukulika, clothes collected from garbage heaps or discarded fabrics), relying on alms food (Pindapatika, food obtained through begging), relying on dwelling at the foot of a tree (Rukkhamulika, living under a tree), relying on medicine made of fermented urine (Putimuttabhesajja, using rotten or fermented medicine), can you rely on these four things for the rest of your life?' If he says yes, he should be ordained; if he says no, he should not be ordained.'

There was a wealthy Brahmin (Brahmin, the priestly class in ancient India) who was tired of the world

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，作是念：「沙門釋子等行正法，廣修梵行，于彼出家得盡苦際。」念已，即到僧坊，求出家受具足戒。諸比丘言：「如來、應供、等正覺說四依，汝若能盡壽依此，當與汝出家授具足戒。」婆羅門言：「云何為四依？」諸比丘即為說。婆羅門言：「此四依世所薄賤，我等不能依此！」復言：「若大德先與我授具足戒，然後說者，我不獲已，或能行之！」於是還歸。諸比丘念言：「佛若聽我等受具足戒已，然後為說四依者，不使此人于佛法退。」以是白佛，佛言：「聽受具足戒已，然後說四依。」

爾時諸比丘受具足戒已，在前還歸，新受戒人於後，見昔私通淫女。淫女言：「汝不能生活故入道耶？」答言：「我厭生老病死、憂悲苦惱，欲盡苦源故，於此中等行正法，廣修梵行。」彼女復言：「若如汝語，交會無期，今可共我作最後行欲！」即共行之，際暮乃還。諸比丘問：「汝何故住后？」彼以實答，諸比丘便驅出，言：「汝出去，汝滅去！比丘法中，若行此事，非沙門、非釋種子！」彼比丘聞，悶絕躄地，作是言：「若受戒時語我者，正使失命，豈當犯此！」諸比丘以是白佛，佛言：「受具足戒竟，便應為說十二法、四墮法、四喻法、四依法。」

爾時佛未聽諸比丘有阿阇梨，諸比丘和尚喪，以無和

【現代漢語翻譯】 現代漢語譯本：他這樣想：『沙門釋子（Śrāmaṇa，釋迦牟尼的弟子）等奉行正法，廣泛地修習梵行，從出家修行中得以斷絕苦的邊際。』想到這裡，他就來到僧坊，請求出家受具足戒。眾比丘說：『如來、應供、等正覺（Tathāgata，Arhat，Samyak-saṃbuddha，佛的稱號）說了四依，你如果能終身依此奉行，我們就給你出家授具足戒。』婆羅門（Brāhmaṇa，古印度僧侶階層）問：『什麼是四依？』眾比丘就為他解說。婆羅門說：『這四依為世人所輕賤，我們不能依此奉行！』又說：『如果大德先給我授具足戒，然後再說，我沒有辦法，或許還能實行！』於是就回去了。眾比丘想：『佛如果允許我們先授具足戒，然後再說四依，就不會使這個人對佛法退失信心。』因此將此事稟告佛，佛說：『允許先授具足戒，然後再說四依。』 當時，眾比丘授完具足戒后，走在前面返回，新受戒的人在後面，看見以前私通的女子。女子說：『你是不能生活才入道的嗎？』答道：『我厭惡生老病死、憂悲苦惱，想要斷絕痛苦的根源，所以在這裡奉行正法，廣泛地修習梵行。』那女子又說：『如果像你說的，交合沒有期限，現在可以和我做最後一次性行為！』就與她發生了關係，直到傍晚才回來。眾比丘問：『你為什麼落在後面？』他如實回答，眾比丘便把他趕了出去，說：『你出去，你滾開！比丘的戒律中，如果做了這件事，就不是沙門，不是釋迦牟尼的弟子！』那比丘聽了，悶絕倒地，這樣說：『如果受戒的時候告訴我這些，即使失去生命，怎麼會犯這種錯誤！』眾比丘將此事稟告佛，佛說：『受完具足戒后，就應該為他們說十二法、四墮法、四喻法、四依法。』 當時佛還沒有允許眾比丘有阿阇梨（Ācārya，導師），眾比丘的和尚（Upādhyāya，親教師）去世了，因為沒有和

【English Translation】 English version: He thought, 'The Śrāmaṇa Śākyaputrīyas (Śrāmaṇa, disciples of Śākyamuni) and others practice the Dharma correctly and extensively cultivate pure conduct. By renouncing the household life, they can reach the end of suffering.' With this thought, he went to the monastery and requested ordination and full monastic vows (upasampadā). The monks said, 'The Tathāgata, Arhat, Samyak-saṃbuddha (Tathāgata, Arhat, Samyak-saṃbuddha, titles of the Buddha) has spoken of the Four Refuges (catvāri niśraya). If you can rely on these for the rest of your life, we will ordain you and grant you full monastic vows.' The Brāhmaṇa (Brāhmaṇa, ancient Indian priestly class) asked, 'What are the Four Refuges?' The monks then explained them to him. The Brāhmaṇa said, 'These Four Refuges are despised by the world; we cannot rely on them!' He added, 'If the venerable ones would first grant me full monastic vows and then explain them, I would have no choice but to practice them!' Then he returned home. The monks thought, 'If the Buddha allows us to grant full monastic vows first and then explain the Four Refuges, this person will not lose faith in the Buddha's teachings.' They reported this matter to the Buddha, who said, 'Allow them to grant full monastic vows first and then explain the Four Refuges.' At that time, the monks who had granted the full monastic vows went ahead, and the newly ordained man followed behind. He saw a woman with whom he had previously had illicit relations. The woman said, 'Did you enter the monastic life because you could not make a living?' He replied, 'I am weary of birth, old age, sickness, death, sorrow, grief, and suffering. I wish to end the source of suffering, so I practice the Dharma correctly and extensively cultivate pure conduct here.' The woman then said, 'If it is as you say, and there is no limit to when we can meet, let us have one last sexual encounter!' They engaged in sexual intercourse, and he did not return until evening. The monks asked, 'Why did you fall behind?' He truthfully answered, and the monks expelled him, saying, 'Get out, disappear! In the monastic rules, if you do such a thing, you are not a Śrāmaṇa, not a disciple of Śākyamuni!' Upon hearing this, the monk fainted and collapsed to the ground, saying, 'If I had been told these things at the time of ordination, even if I had lost my life, how could I have committed such an offense!' The monks reported this matter to the Buddha, who said, 'After granting full monastic vows, you should explain the Twelve Dharmas, the Four Defeat Dharmas, the Four Simile Dharmas, and the Four Refuges.' At that time, the Buddha had not yet allowed the monks to have Ācāryas (Ācārya, teachers). The monks' Upādhyāyas (Upādhyāya, preceptors) had passed away, and because there were no

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尚、阿阇梨故，披著上下衣不如法，乃至食時亂語，皆如上說。諸長老比丘以是白佛，佛言：「從今以十利故，聽諸比丘有阿阇梨。」

阿阇梨自然生心視弟子如兒，弟子自然生心視阿阇梨如父，事事如和尚中說。

佛既聽有阿阇梨，不知有幾種阿阇梨，以是白佛。佛言：「有五種阿阇梨：出家阿阇梨、教授阿阇梨、羯磨阿阇梨、受經阿阇梨、依止阿阇梨。」

諸比丘不知云何是出家乃至依止阿阇梨？以是白佛，佛言：「始度受沙彌戒，是名出家阿阇梨；受具足戒時，教威儀法，是名教授阿阇梨；受具足戒時，為作羯磨，是名羯磨阿阇梨；就受經，乃至一日誦，是名受經阿阇梨；乃至依止住一宿，是名依止阿阇梨。」

佛既聽有依止阿阇梨，便依止比丘尼、式叉摩那、沙彌、沙彌尼、狂心亂心、病壞心人、被舉人、滅擯人、異處住人、別住人、行摩那埵人、行本日人、應出罪人、自言人、多人語人、諸羯磨人。以是白佛，佛言：「不聽依止如上諸人！唯聽依止如法比丘。」

此中有成乞依止，有不成乞依止；有成與依止，有不成與依止；有成受依止，有不成受依止。

不成乞依止者：若比丘從比丘尼乞依止，若從式叉摩那、沙彌、沙彌尼，乃至諸羯磨人乞依止，是名不成乞依止

【現代漢語翻譯】 現代漢語譯本： 如果弟子沒有阿阇梨（Acharya，導師），那麼披著上下衣不如法，乃至吃飯時胡言亂語，這些情況都和之前說過的沒有和尚（Upadhyaya，親教師）一樣。眾位長老比丘將這些情況稟告佛陀，佛陀說：『從今以後，因為有十種利益的緣故，允許各位比丘有阿阇梨。』 阿阇梨自然而然地生起像對待孩子一樣看待弟子的心，弟子自然而然地生起像對待父親一樣看待阿阇梨的心，所有事情都和之前在和尚那裡說的一樣。 佛陀既然允許有阿阇梨，但不知道有幾種阿阇梨，因此將此事稟告佛陀。佛陀說：『有五種阿阇梨：出家阿阇梨、教授阿阇梨、羯磨（Karma，業）阿阇梨、受經阿阇梨、依止阿阇梨。』 眾位比丘不知道什麼是出家乃至依止阿阇梨？因此將此事稟告佛陀，佛陀說：『最初度化並授予沙彌戒，這叫做「出家阿阇梨」；授予具足戒時，教導威儀法，這叫做「教授阿阇梨」；授予具足戒時，為他做羯磨，這叫做「羯磨阿阇梨」；向他學習經典，乃至只誦讀一天，這叫做「受經阿阇梨」；乃至依止他住一晚，這叫做「依止阿阇梨」。』 佛陀既然允許有依止阿阇梨，（但有人）便依止比丘尼（Bhikkhuni，比丘尼）、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼）、狂心亂心的人、病壞心的人、被舉罪的人、被滅擯的人、在其他地方居住的人、別住的人、正在行摩那埵（Manatva，懺悔）的人、正在行本日的人、應該出罪的人、自言的人、多人語的人、各種羯磨人。因此將此事稟告佛陀，佛陀說：『不允許依止像上面說的這些人！只允許依止如法的比丘。』 這裡面有成功請求依止的，有不成功請求依止的；有成功給予依止的，有不成功給予依止的；有成功接受依止的，有不成功接受依止的。 不成功請求依止的情況是：如果比丘向比丘尼請求依止，如果向式叉摩那、沙彌、沙彌尼，乃至各種羯磨人請求依止，這叫做不成功請求依止。

【English Translation】 English version: Furthermore, if a disciple does not have an Acharya (teacher), then wearing the upper and lower robes improperly, and even speaking nonsense during meals, are all as described above for not having an Upadhyaya (preceptor). The elder Bhikkhus reported this to the Buddha, and the Buddha said: 'From now on, for ten benefits, I allow the Bhikkhus to have an Acharya.' The Acharya naturally develops a mind to regard the disciple as a child, and the disciple naturally develops a mind to regard the Acharya as a father, and all matters are as described above for the Upadhyaya. Since the Buddha has allowed for Acharyas, but it is not known how many kinds of Acharyas there are, this was reported to the Buddha. The Buddha said: 'There are five kinds of Acharyas: ordination Acharya, instructing Acharya, Karma (action) Acharya, Sutra-receiving Acharya, and dependence Acharya.' The Bhikkhus do not know what is meant by ordination up to dependence Acharya? This was reported to the Buddha, and the Buddha said: 'Initially ordaining and granting the Sramanera (novice) precepts is called 'ordination Acharya'; when granting the full Bhikkhu precepts, teaching the rules of conduct is called 'instructing Acharya'; when granting the full Bhikkhu precepts, performing the Karma for him is called 'Karma Acharya'; receiving Sutras from him, even reciting for one day, is called 'Sutra-receiving Acharya'; even depending on him for one night is called 'dependence Acharya.' Since the Buddha has allowed for dependence Acharyas, (some) then depend on Bhikkhunis (nuns), Siksamana (probationary nuns), Sramaneras (male novices), Sramanerikas (female novices), those with deranged minds, those with diseased minds, those who have been censured, those who have been banished, those who live elsewhere, those who live separately, those who are practicing Manatva (penance), those who are practicing daily, those who should be absolved, those who speak for themselves, those who speak for many, and various Karma people. This was reported to the Buddha, and the Buddha said: 'It is not allowed to depend on the above-mentioned people! Only allow dependence on Bhikkhus who are in accordance with the Dharma.' Here, there are successful requests for dependence, and there are unsuccessful requests for dependence; there are successful grants of dependence, and there are unsuccessful grants of dependence; there are successful acceptances of dependence, and there are unsuccessful acceptances of dependence. Unsuccessful requests for dependence are: if a Bhikkhu requests dependence from a Bhikkhuni, if he requests dependence from a Siksamana, Sramanera, Sramanerika, or even various Karma people, this is called an unsuccessful request for dependence.

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。若從如法比丘乞依止，而不作是語：「我某甲，今求尊依止，尊為我作依止，我依止尊住。尊當教誡我，我當受尊教誡。」是亦不成乞依止。

成乞依止者：從如法比丘作如上乞，是名成乞依止。

不成與依止者：若比丘尼、式叉摩那、沙彌、沙彌尼，乃至諸羯磨人，與比丘依止，是名不成與依止。若於如法比丘如法乞竟，彼不語言：「汝莫放逸！」是亦不成與依止。是名不成與依止。

成與依止者：于如法比丘如法乞竟，彼言：「汝莫放逸！」是名成與依止。

不成受依止者：若比丘從比丘尼、式叉摩那、沙彌、沙彌尼，乃至諸羯磨人受依止，皆不名受依止。若於如法比丘，不作如上語：「我某甲，今求尊依止，乃至我當受教誡。」亦不成受尊依止。是名不成受依止。

成受依止者：于如法比丘作如上語：「我某甲，今求尊依止，乃至我當受尊教誡。」是名成受依止。

爾時諸比丘便隔壁障受依止，或不恭敬覆頭、覆肩、著革屣、坐臥受依止。諸長老比丘以是白佛，佛言：「應偏袒右肩、脫革屣、胡跪合掌、面前作如上語：『我某甲，今求尊依止，乃至我當受尊教誡。』」

爾時六群比丘不敬和尚、阿阇梨，不敬戒，諸餘比丘亦有效者。諸長老比丘以是白佛。佛問六

【現代漢語翻譯】 現代漢語譯本：如果向如法的比丘請求依止，卻不這樣說：『我某甲（姓名），現在請求您作為我的依止，請您做我的依止，我依靠您而住。請您教誡我，我應當接受您的教誡。』這樣也不算完成請求依止。 完成請求依止的情況是：向如法的比丘如上述那樣請求，這稱為完成請求依止。 不能給予依止的情況是：如果比丘尼、式叉摩那（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼），乃至各種羯磨（僧團事務）中的人，給予比丘依止，這稱為不能給予依止。如果對於如法的比丘如法請求后，對方不說話：『你不要放逸！』這樣也不能完成給予依止。這稱為不能給予依止。 完成給予依止的情況是：對於如法的比丘如法請求后，對方說：『你不要放逸！』這稱為完成給予依止。 不能接受依止的情況是：如果比丘從比丘尼、式叉摩那、沙彌、沙彌尼，乃至各種羯磨人接受依止，都不稱為接受依止。如果對於如法的比丘，不按照上述那樣說：『我某甲，現在請求您作為我的依止，乃至我應當接受教誡。』也不算完成接受依止。這稱為不能接受依止。 完成接受依止的情況是：對於如法的比丘按照上述那樣說：『我某甲，現在請求您作為我的依止，乃至我應當接受您的教誡。』這稱為完成接受依止。 當時，眾比丘便隔著墻壁或屏障接受依止，或者不恭敬地蒙著頭、遮蓋肩膀、穿著革屣（皮鞋）、坐著或躺著接受依止。眾長老比丘將此事稟告佛陀，佛陀說：『應當袒露右肩、脫掉革屣、右膝著地合掌、在面前如上述那樣說：『我某甲，現在請求您作為我的依止，乃至我應當接受您的教誡。』 當時，六群比丘不尊敬和尚（戒師）、阿阇梨（導師），不尊敬戒律，其他一些比丘也有效仿的。眾長老比丘將此事稟告佛陀。佛陀詢問六群比丘。

【English Translation】 English version: If one requests dependence (依止) from a lawful Bhikkhu (比丘, monk) without saying, 'I, so-and-so, now seek dependence on you. May you be my dependence, and I will dwell relying on you. May you instruct me, and I will receive your instructions,' this does not constitute a valid request for dependence. A valid request for dependence is: making the above request to a lawful Bhikkhu. This is called a valid request for dependence. Invalid granting of dependence: If a Bhikkhuni (比丘尼, nun), a Sikkhamana (式叉摩那, female trainee), a Samanera (沙彌, novice monk), a Samaneri (沙彌尼, novice nun), or even those involved in various Kamma (羯磨, monastic procedures) grant dependence to a Bhikkhu, this is called an invalid granting of dependence. If, after a lawful request to a lawful Bhikkhu, he does not say, 'Do not be negligent!' this also does not constitute a valid granting of dependence. This is called an invalid granting of dependence. A valid granting of dependence is: after a lawful request to a lawful Bhikkhu, he says, 'Do not be negligent!' This is called a valid granting of dependence. Invalid acceptance of dependence: If a Bhikkhu accepts dependence from a Bhikkhuni, a Sikkhamana, a Samanera, a Samaneri, or even those involved in various Kamma, this is not called acceptance of dependence. If, to a lawful Bhikkhu, one does not say as above, 'I, so-and-so, now seek dependence on you, and I will receive instructions,' this also does not constitute a valid acceptance of dependence. This is called an invalid acceptance of dependence. A valid acceptance of dependence is: saying to a lawful Bhikkhu as above, 'I, so-and-so, now seek dependence on you, and I will receive your instructions.' This is called a valid acceptance of dependence. At that time, the Bhikkhus were accepting dependence separated by walls or screens, or disrespectfully covering their heads, covering their shoulders, wearing leather sandals (革屣), sitting or lying down while accepting dependence. The elder Bhikkhus reported this to the Buddha. The Buddha said, 'One should expose the right shoulder, remove leather sandals, kneel on the right knee with palms together, and say in front of the Bhikkhu as above: 'I, so-and-so, now seek dependence on you, and I will receive your instructions.' At that time, the group of six Bhikkhus did not respect their Upajjhaya (和尚, preceptor), their Acariya (阿阇梨, teacher), or the precepts. Some other Bhikkhus were also imitating them. The elder Bhikkhus reported this to the Buddha. The Buddha questioned the group of six Bhikkhus.

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群及諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責：「汝等愚癡！云何不敬師、不敬戒？」訶已，告諸比丘：「從今諸比丘若不敬和尚、阿阇梨，不敬戒，突吉羅。」

諸比丘猶有不敬者，以是白佛，佛言：「應作不共語法！」

諸比丘便與作盡形壽不共語法，亦不相見，或驅出所住；亦與癡比丘、無罪比丘，作不共語法；復不語其罪，作不共語法。以是白佛，佛言：「不應盡壽與不敬和尚、阿阇梨者，作不共語法；癡人、無罪人，不應與作不共語法；亦不應不語其罪，作不共語法。」

不共語有五種：一者、語言：「汝莫共我語！」二者、「汝有所作莫白我！」三者、「莫入我房！」四者、「莫捉我衣缽及助我作眾事！」五者、「莫來見我！」

諸比丘便以小事，作不共語法。以是白佛，佛言：「不應以小事作不共語法，若弟子成就五事，師應與作不共語法：于師無慚、無愧、不敬、不愛、不供養，是為五事。無此五事不應為作不共語法。」

有諸比丘既與弟子作不共語法，還復共語、共住，弟子倍更憍慢。以是白佛，佛言：「不應作不共語竟，復還共語。我不欲令彼失依止故，作不共語；為調伏休息，向泥洹故作不共語法，若還共語，突吉羅。」

復有諸

【現代漢語翻譯】 現代漢語譯本 僧團和眾比丘問道：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵斥他們：『你們真是愚癡！怎麼能不尊敬和尚（Upadhyaya，親教師）、不尊敬阿阇梨（Acarya，軌範師）？不尊敬戒律？』呵斥之後，佛告訴眾比丘：『從今以後，如果比丘不尊敬和尚、阿阇梨，不尊敬戒律，犯突吉羅（Dukkata，惡作罪）。』 有些比丘仍然不尊敬師長，他們將此事稟告佛陀。佛陀說：『應當制定不共語法！』 眾比丘便制定了盡形壽（直到生命結束）的不共語法，也不互相見面，或者將他們驅逐出所居住的地方；也對愚癡的比丘、無罪的比丘，制定不共語法；又不告訴他們所犯的罪過，就制定不共語法。他們將此事稟告佛陀，佛陀說：『不應該對不尊敬和尚、阿阇梨的人，制定盡形壽的不共語法；不應該對愚癡的人、無罪的人，制定不共語法；也不應該不告訴他們所犯的罪過，就制定不共語法。』 不共語有五種：第一種是語言：『你不要和我說話！』第二種是：『你有所作為不要告訴我！』第三種是：『不要進入我的房間！』第四種是：『不要拿我的衣缽，也不要幫助我做僧團的事！』第五種是：『不要來見我！』 有些比丘便因為小事，就制定不共語法。他們將此事稟告佛陀，佛陀說：『不應該因為小事就制定不共語法，如果弟子成就五件事，師長才應該對他制定不共語法：對師長沒有慚愧心、沒有羞恥心、不尊敬、不愛戴、不供養，這就是五件事。沒有這五件事，不應該制定不共語法。』 有些比丘既已對弟子制定了不共語法，反而又和他們一起說話、一起居住，弟子更加驕慢。他們將此事稟告佛陀，佛陀說：『不應該制定不共語之後，又再和他們一起說話。我不想讓他們失去依靠，所以才制定不共語；爲了調伏和休息，爲了趨向涅槃（Nirvana，寂滅），才制定不共語法，如果又和他們一起說話，犯突吉羅。』 還有一些比丘

【English Translation】 English version The Sangha and the Bhikkhus asked: 'Is this really so?' They replied: 'Indeed, Venerable Sir!' The Buddha rebuked them in various ways: 'You are foolish! How can you not respect the Upadhyaya (preceptor), not respect the Acarya (teacher), and not respect the precepts?' After rebuking them, the Buddha told the Bhikkhus: 'From now on, if a Bhikkhu does not respect the Upadhyaya, the Acarya, and the precepts, he commits a Dukkata (wrongdoing).' Some Bhikkhus still did not respect their teachers, and they reported this matter to the Buddha. The Buddha said: 'A suspension should be enacted!' The Bhikkhus then enacted a suspension for life, and they did not see each other, or they expelled them from where they lived; they also enacted a suspension for foolish Bhikkhus and innocent Bhikkhus; and they did not tell them their offenses, and enacted a suspension. They reported this matter to the Buddha, and the Buddha said: 'One should not enact a suspension for life for those who do not respect the Upadhyaya and the Acarya; one should not enact a suspension for foolish people and innocent people; nor should one enact a suspension without telling them their offenses.' There are five kinds of suspension: The first is language: 'Do not speak to me!' The second is: 'Do not tell me what you have done!' The third is: 'Do not enter my room!' The fourth is: 'Do not take my robes and bowl, and do not help me with the affairs of the Sangha!' The fifth is: 'Do not come to see me!' Some Bhikkhus then enacted a suspension for small matters. They reported this matter to the Buddha, and the Buddha said: 'One should not enact a suspension for small matters. If a disciple achieves five things, the teacher should enact a suspension for him: having no shame, no embarrassment, no respect, no love, and no offering towards the teacher, these are the five things. If these five things are not present, one should not enact a suspension.' Some Bhikkhus, having enacted a suspension for their disciples, then spoke and lived with them again, and the disciples became even more arrogant. They reported this matter to the Buddha, and the Buddha said: 'One should not speak with them again after enacting a suspension. I do not want them to lose their support, so I enact a suspension; for taming and rest, for approaching Nirvana (extinction), I enact a suspension. If one speaks with them again, one commits a Dukkata.' There are also some Bhikkhus

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比丘為弟子作不共語法，余比丘輒與共語，弟子以此倍慢于師。以是白佛，佛言：「不應他與弟子作不共語法，而共語。」

佛既不聽他人與共語，便以此事還俗或作外道。以是白佛，佛言：「若欲教彼悔過於師者，聽得共語。」

時有師與弟子作不共語，弟子不肯悔過。以是白佛，佛言：「不應不悔過！應作如是悔過：偏袒右肩，右膝著地，以兩手捧師足，極自卑下，白言：『我小，我癡！后不敢復作！』」

爾時有師不受弟子悔過。以是白佛，佛言：「若還有慚愧、敬愛供養，不應不受悔過；受悔過者，罪則除滅。」

爾時復有諸師不知弟子犯戒、不犯戒；不知悔過、不悔過；見弟子犯戒，不教訶。以是白佛，佛言：「師應知弟子犯戒、不犯戒；悔過、不悔過；見犯戒，應教訶。若不知、不教訶，突吉羅。」

爾時常住比丘不禮來去比丘，來去比丘亦不禮常住比丘，常住比丘亦不相禮。有一比丘到一住處，不禮諸比丘。諸比丘問言：「從何處來？」答言：「某處來。」諸比丘言：「當知汝住處諸比丘，皆如此憍慢，我等不應共住。」以是白佛，佛言：「應盡禮！若不禮，突吉羅。」

復有諸比丘或隔壁障禮、或遙禮，或臥，口言：「和南！」或直舉手、或小低頭。諸長老比

【現代漢語翻譯】 現代漢語譯本 有比丘為自己的弟子設立了獨特的教授方法（不共語法），其他比丘卻隨意與這些弟子交談，導致弟子因此更加輕慢他們的老師。他們將此事稟告佛陀，佛陀說：『不應該其他人為弟子設立了獨特的教授方法，卻隨意與他們交談。』

佛陀既然不允許其他人與這些弟子交談，這些弟子便因此事還俗或者改信外道。他們將此事稟告佛陀，佛陀說：『如果想要教導他們向老師懺悔過錯，可以允許與他們交談。』

當時，有老師與弟子設立了獨特的教授方法，但弟子不肯懺悔過錯。他們將此事稟告佛陀，佛陀說：『不應該不懺悔過錯！應該這樣懺悔過錯：袒露右肩，右膝跪地，用雙手捧著老師的腳，極度謙卑地說道：『我年幼無知，愚昧！以後不敢再犯！』』

當時，有老師不接受弟子的懺悔。他們將此事稟告佛陀，佛陀說：『如果弟子還有慚愧心，敬愛並供養老師，不應該不接受懺悔；接受懺悔后，罪過就會消除。』

當時，又有許多老師不知道弟子是否犯戒，是否懺悔；看到弟子犯戒，也不教導呵斥。他們將此事稟告佛陀，佛陀說：『老師應該知道弟子是否犯戒，是否懺悔；看到犯戒，應該教導呵斥。如果不知道，不教導呵斥，則犯突吉羅（Dukkata，輕罪）。』

當時，常住的比丘不向來往的比丘行禮，來往的比丘也不向常住的比丘行禮，常住的比丘之間也不互相行禮。有一位比丘到達一個住處，不向其他比丘行禮。其他比丘問道：『從哪裡來？』回答說：『從某處來。』其他比丘說：『要知道你們住處的比丘，都如此驕慢，我們不應該與你們同住。』他們將此事稟告佛陀，佛陀說：『應該盡力行禮！如果不禮，犯突吉羅（Dukkata，輕罪）。』

又有比丘或者隔著墻壁行禮，或者遙遠地行禮，或者躺著，口中說：『和南（Namo，敬禮）！』或者只是舉起手，或者稍微低下頭。各位長老比丘

【English Translation】 English version A Bhikshu (monk) established a unique teaching method (uncommon grammar) for his disciples, but other Bhikshus (monks) casually spoke with these disciples, causing the disciples to become even more disrespectful towards their teacher. They reported this matter to the Buddha, who said: 'Others should not casually speak with disciples for whom a unique teaching method has been established.'

Since the Buddha did not allow others to speak with these disciples, the disciples then renounced their vows or converted to other religions because of this matter. They reported this matter to the Buddha, who said: 'If you want to teach them to repent their faults to the teacher, you may allow them to speak with them.'

At that time, a teacher established a unique teaching method with his disciples, but the disciples refused to repent their faults. They reported this matter to the Buddha, who said: 'They should not refuse to repent their faults! They should repent their faults in this way: expose the right shoulder, kneel on the right knee, hold the teacher's feet with both hands, and say with extreme humility: 'I am young and ignorant! I dare not do it again!''

At that time, there were teachers who did not accept the repentance of their disciples. They reported this matter to the Buddha, who said: 'If the disciples still have shame, respect, love, and offer support, you should not refuse to accept their repentance; if you accept their repentance, the sin will be eliminated.'

At that time, there were also many teachers who did not know whether their disciples had violated the precepts or not, whether they had repented or not; when they saw their disciples violating the precepts, they did not teach or scold them. They reported this matter to the Buddha, who said: 'Teachers should know whether their disciples have violated the precepts or not, whether they have repented or not; when they see them violating the precepts, they should teach and scold them. If they do not know or do not teach and scold them, they commit a Dukkata (minor offense).'

At that time, the resident Bhikshus (monks) did not greet the visiting Bhikshus (monks), the visiting Bhikshus (monks) did not greet the resident Bhikshus (monks), and the resident Bhikshus (monks) did not greet each other. A Bhikshu (monk) arrived at a residence and did not greet the other Bhikshus (monks). The other Bhikshus (monks) asked: 'Where do you come from?' He replied: 'I come from such and such place.' The other Bhikshus (monks) said: 'Know that the Bhikshus (monks) in your residence are all so arrogant that we should not live with you.' They reported this matter to the Buddha, who said: 'You should try your best to greet each other! If you do not greet each other, you commit a Dukkata (minor offense).'

Again, there were Bhikshus (monks) who greeted each other from behind a wall, or greeted each other from afar, or lay down and said: 'Namo (Homage)!' or simply raised their hands, or slightly lowered their heads. The elder Bhikshus (monks)

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丘種種訶責，以是白佛，佛言：「不應作如是禮！應一心恭敬，脫革屣，偏袒右肩，兩膝著地，接足而禮。」

有比丘一一禮諸比丘，便失伴。以是白佛，佛言：「但禮師，總禮餘人而去。」

爾時優波斯那比丘二歲，將一歲弟子到佛所，頭面禮足，卻坐一面。弟子后次禮佛，衣囊墮佛膝上。佛問優波斯那：「此是誰弟子？」答言：「是我弟子！」佛問：「汝幾歲？」答：「我二歲！」又問弟子幾歲，答言：「一歲！」佛種種訶責：「汝所作非法！云何自未離乳，而便乳人？」訶已，告諸比丘：「不應一歲，乃至九歲授人具足戒；十歲如法，然後得授。若未滿十歲及不如法授人具足戒，突吉羅。九歲猶應依止他。」

五分律卷第十六 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十七(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第三分初受戒法下

佛在王舍城。爾時有一裸形外道極大聰明，摩竭國人謂之知者、見者，來至僧坊言：「沙門釋子誰敢共我論議者？」時諸比丘遊戲諸禪不共論議，亦不共語。舍利弗作是念：「彼作此語，若無人共論議者，必毀辱佛法。我今寧可與共論議。」復念：「此尼揵為摩竭國人之所宗敬，若我以一句義問，不能

【現代漢語翻譯】 現代漢語譯本 有些比丘因為種種原因受到責備，他們將此事稟告佛陀。佛陀說：『不應該行那樣的禮節！應當一心恭敬，脫掉鞋子，袒露右肩，雙膝跪地，以頭面接觸佛足行禮。』

有比丘逐一向所有比丘行禮，結果迷失了同伴。他們將此事稟告佛陀。佛陀說：『只需禮拜你的老師，然後總括性地向其他人行禮后離去。』

當時，優波斯那(Upasena)比丘兩歲，帶著一歲的弟子來到佛陀處，以頭面接觸佛足行禮，然後退坐在一旁。弟子隨後也向佛陀行禮，結果衣囊掉落在佛陀的膝蓋上。佛陀問優波斯那：『這是誰的弟子？』回答說：『是我的弟子！』佛陀問：『你幾歲了？』回答說：『我兩歲！』又問弟子幾歲，回答說：『一歲！』佛陀種種責備：『你所做的不合法！怎麼自己還沒斷奶，就去餵養別人？』責備完畢，佛陀告訴眾比丘：『不應該為一歲，乃至九歲的人授予具足戒(Upasampada)；必須十歲且如法，然後才能授予。如果未滿十歲或不如法授予具足戒，犯突吉羅(Dukkata)罪。九歲的人仍然應該依止他人。』

《五分律》卷第十六 《大正藏》第 22 冊 No. 1421 《彌沙塞部和醯五分律》

《五分律》卷第十七(彌沙塞)

宋朝罽賓(Kashmir)三藏佛陀什(Buddhajiva)與竺道生(Zhu Daosheng)等翻譯第三分初受戒法下

佛陀在王舍城(Rajagrha)。當時，有一位裸形外道(Nigantha)，非常聰明，摩竭陀國(Magadha)的人們稱他為知者、見者，他來到僧伽精舍(Samgharama)說：『沙門釋子(釋迦牟尼佛的弟子)中誰敢與我辯論？』當時，眾比丘沉浸在禪定中，不與他辯論，也不與他交談。舍利弗(Sariputra)心想：『他說了這樣的話，如果沒有人與他辯論，必定會譭謗佛法。我寧可與他辯論。』又想：『這位尼揵(Nigantha)被摩竭陀國的人所尊敬，如果我用一句義理來提問，他不能……』

【English Translation】 English version Some Bhikkhus, having been reproached for various reasons, reported this to the Buddha. The Buddha said, 'Such salutations should not be performed! One should be single-mindedly respectful, remove one's leather shoes, expose the right shoulder, kneel on both knees, and prostrate oneself with the head and face touching the feet.'

A Bhikkhu, having saluted each and every Bhikkhu, then lost his companions. They reported this to the Buddha. The Buddha said, 'Just salute your teacher, then give a general salutation to the others and depart.'

At that time, the Bhikkhu Upasena (優波斯那) was two years old, and he brought a one-year-old disciple to the Buddha. He prostrated himself with his head and face touching the feet, and then sat to one side. The disciple then saluted the Buddha, and his robe bag fell onto the Buddha's lap. The Buddha asked Upasena, 'Whose disciple is this?' He replied, 'He is my disciple!' The Buddha asked, 'How old are you?' He replied, 'I am two years old!' He then asked the disciple how old he was, and he replied, 'One year old!' The Buddha reproached him in various ways, saying, 'What you have done is unlawful! How can you, not yet weaned yourself, then nurse others?' Having reproached him, the Buddha told the Bhikkhus, 'One should not confer the full ordination (Upasampada) on those who are one year old, or even nine years old; it must be ten years old and in accordance with the Dharma, and then it may be conferred. If one confers the full ordination on someone who is not yet ten years old or not in accordance with the Dharma, it is an offense of Dukkata (突吉羅). A nine-year-old should still rely on others.'

《Vinaya-matrka》 Volume 16 《Taisho Tripitaka》 Volume 22, No. 1421, 《Mahisasaka Vinaya》

《Vinaya-matrka》 Volume 17 (Mahisasaka)

Translated by the Tripitaka Master Buddhajiva (佛陀什) from Kashmir (罽賓) of the Song Dynasty, together with Zhu Daosheng (竺道生) and others, the Lower Section of the Initial Ordination Dharma of the Third Division

The Buddha was in Rajagrha (王舍城). At that time, there was a naked ascetic (Nigantha) who was extremely intelligent. The people of Magadha (摩竭陀國) called him a knower and a seer. He came to the Samgharama (僧伽精舍) and said, 'Which of the Shramana Sakyaputras (沙門釋子, disciples of Sakyamuni Buddha) dares to debate with me?' At that time, the Bhikkhus were absorbed in their meditations and did not debate or speak with him. Sariputra (舍利弗) thought, 'If he says such things and no one debates with him, he will surely slander the Buddha's Dharma. I would rather debate with him.' He further thought, 'This Nigantha (尼揵) is revered by the people of Magadha. If I ask him a question with a single point of meaning, he will not be able to...'

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通者，必失名聞，不歸大法。今當與之七日論議。」念已，語言：「我當與汝七日論議。」

時王舍城長者、居士、沙門、婆羅門，咸共議言：「沙門釋子舍利弗為第二師，期與尼揵第一師七日論議，當共往聽。」

至期，一日至於六日，論說餘事，皆使結舌。至第七日，舍利弗說欲從思想生，尼揵子說欲從對起。

時舍利弗而說偈言：

「世間諸欲本，　　皆從思想生， 　住世間欲本，　　而有染著心。」

尼揵即以偈難：

「欲若思想生，　　而有染著者， 　比丘惡覺觀，　　便已失梵行。」

舍利弗復以偈答：

「欲非思想生，　　從對而起者， 　汝師見眾色，　　云何不受欲？」

尼揵聞此偈已，不能加報，便生善心，欲于佛法出家學道。時跋難陀在彼眾中色貌姝長，而舍利弗形容短小。彼作是念：「此短小比丘才智若斯，而況堂堂者乎！」便往跋難陀所白言：「與我出家受具足戒。」跋難陀即便度之。

舍利弗論議竟，往到佛所，頭面禮足，卻坐一面。佛問言：「汝何故與尼揵七日論議？」具以事答。佛贊言：「善哉，善哉！舍利弗！汝多所憐愍，多所利益。」

彼尼揵比丘問跋難陀經律，悉不能答，便輕賤佛法，謂諸比丘都無所知，還復

【現代漢語翻譯】 現代漢語譯本： 『如果有人精通辯論，必然會失去名聲，不會歸向偉大的佛法。現在應當和他進行七天的辯論。』想到這裡，舍利弗說道：『我應當和你進行七天的辯論。』 當時，王舍城（Rājagṛha）的長者、居士、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa），都共同議論說：『沙門釋子（Śākyaputra）舍利弗（Śāriputra）是第二導師，約定與尼揵（Nirgrantha）的第一導師進行七天的辯論，我們應當一起去聽。』 到了約定的日期，從第一天到第六天，辯論其他事情，都使尼揵啞口無言。到了第七天，舍利弗說慾望是從思想產生的，尼揵子說慾望是從對境產生的。 當時，舍利弗用偈頌說道： 『世間諸欲的根本， 都是從思想產生的， 安住於世間諸欲的根本， 才會有染著的心。』 尼揵隨即用偈頌反駁： 『如果慾望是從思想產生的， 才會有染著的人， 那麼比丘（bhikṣu）產生惡念， 就已經失去梵行（brahmacarya）了。』 舍利弗又用偈頌回答： 『慾望不是從思想產生的， 而是從對境產生的， 那麼你的老師看見各種顏色， 為什麼不受慾望的影響呢？』 尼揵聽了這首偈頌后，無法反駁，便生起善心，想要在佛法中出家學道。當時，跋難陀（Bhadanta）在人群中，容貌俊美高大，而舍利弗身材矮小。他心想：『這個矮小的比丘才智尚且如此，更何況是高大的人呢！』便前往跋難陀那裡，說道：『請允許我出家，受具足戒（upasampadā）。』跋難陀就為他剃度。 舍利弗辯論結束后，前往佛陀（Buddha）處，頂禮佛足，退坐一旁。佛陀問道：『你為什麼和尼揵進行了七天的辯論？』舍利弗詳細地回答了事情的經過。佛陀讚歎道：『好啊，好啊！舍利弗！你真是廣為憐憫，廣為利益眾生。』 那位尼揵比丘向跋難陀請教經律，跋難陀都不能回答，便輕視佛法，認為比丘們都一無所知，又恢復了原來的信仰。

【English Translation】 English version: 『One who is skilled in debate will inevitably lose fame and not return to the Great Dharma. Now, I shall engage in debate with him for seven days.』 Having thought this, Śāriputra (舍利弗) said, 『I shall engage in debate with you for seven days.』 At that time, the elders, laypeople, Śrāmaṇas (沙門), and Brahmins (婆羅門) of Rājagṛha (王舍城) all discussed together, saying, 『The Śākyaputra (釋子) Śāriputra (舍利弗) is the second teacher, and he has agreed to debate with the first teacher of the Nirgranthas (尼揵) for seven days. We should all go and listen.』 When the appointed day arrived, from the first day to the sixth day, they debated other matters, and he made the Nirgrantha speechless. On the seventh day, Śāriputra said that desire arises from thought, and the Nirgrantha said that desire arises from contact. At that time, Śāriputra spoke in verse: 『The root of all desires in the world, All arise from thought, Dwelling in the root of worldly desires, Then there is a mind of attachment.』 The Nirgrantha then refuted with a verse: 『If desire arises from thought, And there are those who are attached, Then if a bhikṣu (比丘) has evil thoughts, He has already lost his brahmacarya (梵行).』 Śāriputra replied again with a verse: 『Desire does not arise from thought, But arises from contact, Then why does your teacher not receive desire, When he sees various colors?』 After hearing this verse, the Nirgrantha could not reply, and he developed a good mind, wanting to leave home and study the Way in the Buddha's Dharma. At that time, Bhadanta (跋難陀) was in the crowd, with a handsome and tall appearance, while Śāriputra was short in stature. He thought, 『This short bhikṣu has such wisdom, how much more so would a tall person!』 He then went to Bhadanta and said, 『Please allow me to leave home and receive the upasampadā (具足戒).』 Bhadanta then ordained him. After the debate, Śāriputra went to the Buddha (佛陀), bowed at his feet, and sat to one side. The Buddha asked, 『Why did you debate with the Nirgrantha for seven days?』 Śāriputra explained the matter in detail. The Buddha praised, 『Good, good! Śāriputra! You are truly compassionate and greatly benefit sentient beings.』 That Nirgrantha bhikṣu asked Bhadanta about the Sutras and Vinaya, but Bhadanta could not answer, so he despised the Buddha's Dharma, thinking that the bhikṣus knew nothing, and he reverted to his original faith.

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外道。諸長老比丘聞，訶責言：「云何比丘十歲而不知法，不能為弟子解疑，使還復外道。」以是白佛。佛問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛如上訶責已，告諸比丘：「若自不知法，與人出家受具足戒，突吉羅。」

若比丘成就十法得授人具足戒：成就戒，成就威儀，畏慎小罪；多聞，能持佛所說法；善誦二部律，分別其義；能教弟子增戒學、增心學、增慧學；能除弟子疑，亦能使人除其疑；能治弟子病，亦能使人治其病；若弟子生惡邪見，能教令舍，亦能使人教其令舍；若弟子國土覺起，能回其意，亦能使人回之；若滿十歲，若過十歲。

又成就十法應授人具足戒：知重罪、知輕罪；知粗罪、知非粗罪；知有餘罪、知無餘罪；知有羯磨罪、知無羯磨罪；知罪因緣；滿十歲，若過十歲。

又成就五法應授人具足戒：能教弟子增戒學、增心學、增慧學，所行審諦、繫念在前。

又成就五法：三法如上，聰明、辯才。

又成就五法：戒成就、定成就、慧成就、解脫成就、解脫知見成就。

又成就五法：自住戒，教他住戒；自住定，教他住定；自住慧，教他住慧；自住解脫，教他住解脫；自住解脫知見，教他住解脫知見。

又成就五法：成就無學戒眾、無學

【現代漢語翻譯】 現代漢語譯本： 外道（Tirthika）。諸位長老比丘聽聞此事，呵斥道：『為何這位比丘已經十年了還不通曉佛法，不能為弟子解答疑惑，以至於使他們又回到外道中去？』於是將此事稟告佛陀。佛陀問跋難陀（Bhadanta）：『你真的這樣做了嗎？』跋難陀回答說：『確實如此，世尊！』佛陀像之前一樣呵斥了他，然後告訴眾比丘：『如果自己不通曉佛法，卻為人剃度出家，授予具足戒，犯突吉羅（Dukkata，一種輕罪）。』 如果比丘成就以下十法，才能為人授予具足戒：成就戒（Sila，戒律），成就威儀（Iriya，行為舉止），對小罪也心懷畏懼謹慎；博學多聞，能夠持守佛陀所說的法；能夠熟練背誦兩部律（經律和論律），並能分辨其中的含義；能夠教導弟子增長戒學（Sila-sikkha，戒律方面的學習）、增長心學（Citta-sikkha，禪定方面的學習）、增長慧學（Panna-sikkha，智慧方面的學習）；能夠消除弟子的疑惑，也能幫助他人消除疑惑；能夠治療弟子的疾病，也能幫助他人治療疾病；如果弟子產生錯誤的邪見，能夠教導他們捨棄，也能幫助他人教導他們捨棄；如果弟子對自己的國土產生執著，能夠轉變他們的想法，也能幫助他人轉變想法；如果年滿十歲，或者超過十歲。 又如果成就以下十法，才應為人授予具足戒：知道重罪（Garuka，嚴重的罪行）、知道輕罪（Lahuka，輕微的罪行）；知道粗罪（Thulla，粗重的罪行）、知道非粗罪（Athulla，非粗重的罪行）；知道有餘罪（Savasesa，有殘餘的罪行）、知道無餘罪（Anavasesa，無殘餘的罪行）；知道有羯磨罪（Kammavasesa，需要通過羯磨來懺悔的罪行）、知道無羯磨罪（Akammavasesa，不需要通過羯磨來懺悔的罪行）；知道罪行的因緣；年滿十歲，或者超過十歲。 又如果成就以下五法，才應為人授予具足戒：能夠教導弟子增長戒學、增長心學、增長慧學，所作所為審慎諦實、保持正念。 又如果成就以下五法：前三法如上所述，再加上聰明、辯才。 又如果成就以下五法：戒成就（Sila-sampada，戒律方面的成就）、定成就（Samadhi-sampada，禪定方面的成就）、慧成就（Panna-sampada，智慧方面的成就）、解脫成就（Vimutti-sampada，解脫方面的成就）、解脫知見成就（Vimutti-nana-dassana-sampada，對解脫的知見方面的成就）。 又如果成就以下五法：自己安住于戒，教導他人安住于戒；自己安住于定，教導他人安住于定；自己安住于慧，教導他人安住于慧；自己安住于解脫，教導他人安住于解脫；自己安住于解脫知見，教導他人安住于解脫知見。 又如果成就以下五法：成就無學戒眾（Asekha-sila-samadhi，不再需要學習的戒律團體）、無學……

【English Translation】 English version: A Tirthika (Tirthika, a follower of a non-Buddhist sect). The elder Bhikkhus (Bhikkhu, Buddhist monks) heard of this and rebuked him, saying: 'Why is it that this Bhikkhu, after ten years, does not know the Dharma (Dharma, Buddhist teachings), and cannot resolve the doubts of his disciples, causing them to return to the Tirthikas?' They reported this matter to the Buddha. The Buddha asked Bhadanta (Bhadanta, an honorific title for a Buddhist monk): 'Is this true?' Bhadanta replied: 'It is true, O Blessed One!' The Buddha rebuked him as before, and then told the Bhikkhus: 'If one does not know the Dharma, yet ordains others and confers the full ordination (Upasampada), it is a Dukkata (Dukkata, a minor offense).' If a Bhikkhu possesses these ten qualities, he may confer the full ordination on others: accomplishment in Sila (Sila, moral conduct), accomplishment in Iriya (Iriya, deportment), fearing and being cautious of minor offenses; being learned, able to uphold the Dharma spoken by the Buddha; being able to recite well the two divisions of the Vinaya (Vinaya, monastic rules), and distinguish their meanings; being able to teach disciples to increase in Sila-sikkha (Sila-sikkha, training in moral conduct), increase in Citta-sikkha (Citta-sikkha, training in mental discipline), increase in Panna-sikkha (Panna-sikkha, training in wisdom); being able to dispel the doubts of disciples, and also able to help others dispel their doubts; being able to cure the diseases of disciples, and also able to help others cure their diseases; if disciples develop wrong views, being able to teach them to abandon them, and also able to help others teach them to abandon them; if disciples become attached to their own country, being able to change their minds, and also able to help others change their minds; if they are ten years old, or older. Furthermore, if one possesses these ten qualities, one should confer the full ordination on others: knowing serious offenses (Garuka, serious offenses), knowing minor offenses (Lahuka, minor offenses); knowing gross offenses (Thulla, grave offenses), knowing non-gross offenses (Athulla, not grave offenses); knowing offenses with remainder (Savasesa, offenses with remainder), knowing offenses without remainder (Anavasesa, offenses without remainder); knowing offenses requiring Kammavasesa (Kammavasesa, offenses requiring expiation through Karma), knowing offenses not requiring Kammavasesa (Akammavasesa, offenses not requiring expiation through Karma); knowing the causes and conditions of offenses; being ten years old, or older. Furthermore, if one possesses these five qualities, one should confer the full ordination on others: being able to teach disciples to increase in Sila-sikkha, increase in Citta-sikkha, increase in Panna-sikkha, acting with careful consideration and mindfulness. Furthermore, if one possesses these five qualities: the first three qualities as mentioned above, plus intelligence and eloquence. Furthermore, if one possesses these five qualities: accomplishment in Sila-sampada (Sila-sampada, accomplishment in moral conduct), accomplishment in Samadhi-sampada (Samadhi-sampada, accomplishment in concentration), accomplishment in Panna-sampada (Panna-sampada, accomplishment in wisdom), accomplishment in Vimutti-sampada (Vimutti-sampada, accomplishment in liberation), accomplishment in Vimutti-nana-dassana-sampada (Vimutti-nana-dassana-sampada, accomplishment in the knowledge and vision of liberation). Furthermore, if one possesses these five qualities: abiding in Sila oneself, teaching others to abide in Sila; abiding in Samadhi oneself, teaching others to abide in Samadhi; abiding in Panna oneself, teaching others to abide in Panna; abiding in Vimutti oneself, teaching others to abide in Vimutti; abiding in Vimutti-nana-dassana oneself, teaching others to abide in Vimutti-nana-dassana. Furthermore, if one possesses these five qualities: accomplishment in the Asekha-sila-samadhi (Asekha-sila-samadhi, the community of those who no longer need training in morality), Asekha (Asekha, no longer in training)...

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定眾、無學慧眾、無學解脫眾、無學解脫知見眾。

又成就五法：能教弟子增上戒、增上梵行；知犯、不犯；知悔過、未悔過；滿十歲，若過十歲，應授人具足戒。

度沙彌、為人作依止，亦如是。

有一出家外道來到僧坊，語諸比丘言：「大德！與我出家受具足戒。」諸比丘不知云何？以是白佛，佛言：「應先與作四月日別住白二羯磨試之，若合諸比丘意，然後與出家受具足戒羯磨法。」

應教外道脫革屣，偏袒右肩，一一禮僧足，胡跪合掌，白言：「大德僧聽！我某甲，先外道，今求此法律中出家，從僧乞四月日別住。愿僧憐愍故，與我作別住法，若合諸比丘意，然後與我出家受具足戒！」如是三乞。

應一知法比丘白言：「大德僧聽！此某甲，先外道，欲於此法律中出家受具足戒，今從僧乞四月日別住法。僧今與四月日別住法，若合僧意，當與出家受具足戒。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲，先外道，欲於此法律中出家受具足戒，今從僧乞四月日別住法。僧今與四月日別住法，若合僧意，當與出家受具足戒。誰諸長老忍，默然；若不忍者，說。僧已與某甲外道四月日別住法竟；僧忍，默然故。是事如是持。」

不合僧意者：若早入聚落，際暮乃

【現代漢語翻譯】 現代漢語譯本：具有決定義眾（已證得果位的聖者團體）、無學慧眾（已達到最高智慧的聖者團體）、無學解脫眾（已達到完全解脫的聖者團體）、無學解脫知見眾（已達到解脫並具有解脫知見的聖者團體）。

又成就五種條件：能夠教導弟子增上戒（在戒律上進步）、增上梵行（清凈的行為）、知道什麼是犯戒、什麼是不犯戒、知道什麼是悔過、什麼是不是悔過；並且年滿十歲，或者超過十歲，應當為他人授具足戒。

度沙彌（使沙彌出家）、為人作依止（作為他人的導師），也應當如此。

有一位出家外道來到僧坊，對比丘們說：『大德！請允許我出家受具足戒。』比丘們不知道該怎麼辦，因此將此事稟告佛陀。佛陀說：『應當先為他做四個月的別住羯磨（一種考察期），如果符合比丘們的意願，然後為他舉行出家受具足戒的羯磨法。』

應當教導外道脫掉革屣（皮鞋），偏袒右肩，一一禮拜僧眾的腳，胡跪合掌，稟告說：『大德僧眾請聽！我某甲（姓名），先前是外道，現在想在此法律（佛法）中出家，向僧眾乞求四個月的別住。愿僧眾慈悲憐憫，為我作別住法，如果符合比丘們的意願，然後允許我出家受具足戒！』這樣乞求三次。

應當由一位知法的比丘稟告說：『大德僧眾請聽！這位某甲（姓名），先前是外道，想要在此法律（佛法）中出家受具足戒，現在向僧眾乞求四個月的別住法。僧眾現在給予他四個月的別住法，如果符合僧眾的意願，就允許他出家受具足戒。如果僧眾時機已到，僧眾忍可聽許。稟告完畢。』

『大德僧眾請聽！這位某甲（姓名），先前是外道，想要在此法律（佛法）中出家受具足戒，現在向僧眾乞求四個月的別住法。僧眾現在給予他四個月的別住法，如果符合僧眾的意願，就允許他出家受具足戒。哪位長老忍可，就默然不語；如果不忍可，就說出來。僧眾已經給予某甲外道四個月的別住法完畢；僧眾忍可，因為默然不語。這件事就這樣執行。』

不符合僧眾意願的情況：如果早晨進入村落，直到傍晚才...

【English Translation】 English version: The assembly of those with settled resolve, the assembly of those with nothing further to learn in wisdom, the assembly of those with nothing further to learn in liberation, the assembly of those with nothing further to learn in the knowledge and vision of liberation.

Furthermore, possessing five qualities: being able to teach disciples to increase in precepts, to increase in the pure life (Brahmacharya); knowing what is an offense and what is not an offense; knowing what is repentance and what is not repentance; being at least ten years old, or older, one should confer the full ordination (upasampada) on others.

Ordaining a novice (sramanera), and acting as a preceptor (upadhyaya) for others, should also be done in this way.

A renunciate from another sect came to the monastery and said to the monks: 'Venerable ones! Grant me ordination and the full ordination.' The monks did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'You should first perform a four-month separate dwelling (parivasa) karma (a formal procedure) to test him. If it is in accordance with the wishes of the monks, then perform the karma procedure for ordination and full ordination for him.'

You should teach the renunciate to take off his leather sandals, expose his right shoulder, bow to the feet of each monk, kneel with his right knee on the ground, join his palms, and announce: 'Venerable Sangha, please listen! I, so-and-so (name), was formerly a renunciate of another sect, and now I seek to renounce in this Dharma (law) and discipline, and I request a four-month separate dwelling from the Sangha. Out of compassion, may the Sangha grant me the separate dwelling procedure, and if it is in accordance with the wishes of the monks, then allow me to ordain and receive the full ordination!' He should request this three times.

A monk who knows the Dharma should announce: 'Venerable Sangha, please listen! This so-and-so (name), formerly a renunciate of another sect, wishes to renounce in this Dharma (law) and discipline and receive the full ordination, and now he requests a four-month separate dwelling from the Sangha. The Sangha is now granting him a four-month separate dwelling, and if it is in accordance with the wishes of the Sangha, he will be allowed to ordain and receive the full ordination. If the Sangha is ready and approves, let them listen. The announcement is made.'

'Venerable Sangha, please listen! This so-and-so (name), formerly a renunciate of another sect, wishes to renounce in this Dharma (law) and discipline and receive the full ordination, and now he requests a four-month separate dwelling from the Sangha. The Sangha is now granting him a four-month separate dwelling, and if it is in accordance with the wishes of the Sangha, he will be allowed to ordain and receive the full ordination. Whoever among the elders approves, let them remain silent; if anyone does not approve, let them speak. The Sangha has now completed granting the four-month separate dwelling to so-and-so, the renunciate of another sect; the Sangha approves, because they are silent. This matter is thus carried out.'

Situations that do not accord with the wishes of the Sangha: If one enters a village early in the morning and does not return until evening...

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歸；若數往寡婦、淫女、年長童女家，數與共語，作求色慾種種方便；若聞毀呰本所事外道，而懷瞋忿；聞讚歎三寶，不喜不樂；不樂比丘威儀，不樂誦習佛經，不樂受教誡，是名不合僧意。若無此名為合，應與出家受具足戒。

爾時諸比丘度負債人與受具足戒，受具足戒已，入王舍城乞食。債主見，語言：「汝負我債，誰聽汝出家？」有言：「應奪取衣缽，捉以付官！」或有言：「已入無畏城，應放使去。何以故？瓶沙王有令，若國內有毀辱比丘、比丘尼者，當與重罪。」債主便譏訶言：「此諸沙門無有可度、不可度者。云何度負債人？無沙門行，破沙門法！」諸長老比丘聞，種種訶責，以是白佛。佛問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「不應度負債人與受具足戒。度及授具足戒時，皆應先問：『汝負債不？』若言：『不負。』應度、應受；若言：『負。』不應度、不應受。若度、若受，皆突吉羅。若不問亦如是。度奴亦如是。」

爾時有一小兒，父母教就師學書及諸技術，彼師兼使余作，又數與杖，便舍師歸。父母即遣還師所，便作是念：「師既苦我，父母復不念惜。我今於何許，得脫此患？唯當出家受具足戒。」念已，即往僧坊白諸比丘：「與我出家受

【現代漢語翻譯】 現代漢語譯本：如果經常去寡婦、（此處原文缺失，指不貞潔的女子）、年長的處女家，多次與她們交談，用各種方法去追求（此處原文缺失，指不貞潔的女子）；如果聽到有人詆譭自己所信奉的外道，就心懷嗔恨；聽到有人讚嘆佛、法、僧三寶，就不高興也不厭惡；不喜歡比丘的威儀，不喜歡誦讀佛經，不喜歡接受教誡，這叫做不符合僧團的意願。如果沒有這些情況，就叫做符合，應該允許他出家，授與具足戒。

當時，一些比丘為欠債的人剃度並授與具足戒。這些人受戒后，到王舍城（Rājagṛha）乞食。債主看見了，就說：『你欠我的債，誰允許你出家的？』有人說：『應該奪走他的衣缽，把他抓起來交給官府！』也有人說：『他已經進入無畏城（指受戒成為比丘，受法律保護），應該放他走。為什麼呢？因為頻婆娑羅王（Bimbisāra）有命令，如果國內有人侮辱比丘、比丘尼，就要處以重罪。』債主們就譏諷說：『這些沙門（Śrāmaṇa）沒有可以度化和不可以度化之分。怎麼能度化欠債的人呢？沒有沙門的德行，破壞沙門的法規！』各位長老比丘聽到了，就用各種方式責備他們，並將此事稟告了佛陀。佛陀問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用各種方式責備了他們，然後告訴各位比丘：『不應該為欠債的人剃度並授與具足戒。在剃度和授與具足戒時，都應該先問：『你欠債嗎？』如果回答：『不欠。』就應該剃度、應該授與；如果回答：『欠。』就不應該剃度、不應該授與。如果剃度了、授與了，都犯突吉羅（Dukṛta）罪。如果不問也一樣。度化奴隸也是一樣。』

當時，有一個小孩，父母教他跟隨老師學習書寫和各種技術。那位老師既讓他做很多雜事，又經常用棍子打他，他就離開了老師回家了。父母又把他送回老師那裡，他就這樣想：『老師這樣折磨我，父母又不憐惜我。我現在到哪裡，才能擺脫這種痛苦呢？只有出家受具足戒了。』想到這裡，他就去僧院，請求各位比丘：『請為我剃度，授與我具足戒。』

【English Translation】 English version: If they frequently visit the homes of widows, (the original text is missing here, referring to unchaste women), or elderly unmarried girls, repeatedly converse with them, and use various means to pursue (the original text is missing here, referring to unchaste women); if they harbor anger upon hearing disparagement of the external paths they previously adhered to; if they neither rejoice nor resent hearing praise of the Three Jewels (Buddha, Dharma, Sangha); if they dislike the demeanor of monks, dislike reciting and studying the Buddhist scriptures, and dislike receiving instructions, this is called not conforming to the Sangha's intentions. If these conditions are absent, it is called conforming, and they should be allowed to renounce the household life and be granted the full monastic precepts (Bhikkhu ordination).

At that time, some monks were ordaining debtors and granting them the full monastic precepts. After receiving the precepts, these individuals went to Rājagṛha (王舍城) to beg for alms. The creditors saw them and said, 'You owe me money; who allowed you to renounce the household life?' Some said, 'We should seize their robes and bowls and hand them over to the authorities!' Others said, 'They have already entered the city of refuge (referring to becoming a monk and being protected by the law), we should let them go. Why? Because King Bimbisāra (頻婆娑羅王) has decreed that anyone in the country who insults monks or nuns shall be severely punished.' The creditors then mocked, saying, 'These Śrāmaṇas (沙門) do not distinguish between those who can be ordained and those who cannot. How can they ordain debtors? They lack the conduct of Śrāmaṇas and violate the Dharma of Śrāmaṇas!' The elder monks heard this, rebuked them in various ways, and reported the matter to the Buddha. The Buddha asked the monks, 'Is this true?' They replied, 'It is true, World-Honored One!' The Buddha rebuked them in various ways and then told the monks, 'You should not ordain debtors and grant them the full monastic precepts. When ordaining and granting the full monastic precepts, you should first ask, 'Do you owe debts?' If they answer, 'I do not,' then you should ordain them and grant them the precepts; if they answer, 'I do,' then you should not ordain them or grant them the precepts. If you ordain them or grant them the precepts, you commit a Dukṛta (突吉羅) offense. It is the same if you do not ask. It is also the same for ordaining slaves.'

At that time, there was a young boy whose parents taught him to study writing and various skills with a teacher. That teacher made him do many chores and often beat him with a stick, so he left the teacher and returned home. His parents sent him back to the teacher, and he thought, 'The teacher torments me like this, and my parents do not pity me. Where can I go now to escape this suffering? The only thing to do is to renounce the household life and receive the full monastic precepts.' Thinking this, he went to the monastery and requested the monks, 'Please ordain me and grant me the full monastic precepts.'

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具足戒。」諸比丘即便度之。彼師既失，問其父母，父母言：「我即遣還，何以不至？」於是父母及師四出追覓，到僧坊問諸比丘，諸比丘皆言不見，唯師默然而住，不得而歸。此兒后入王舍城乞食，師見譏訶言：「沙門釋子常說不應妄語，如何度我作人，而言不見？」諸長老比丘聞，種種訶責，以是白佛。佛言：「不應度他作人，亦如上說。從今若度人，應房房禮僧，自稱名字，令僧盡識。」

爾時舍衛城十七群童子不滿二十，畢陵伽婆蹉與受具足戒，不堪忍饑喚呼求食，如戒緣中說。與受具足戒時，應問：「年滿二十不？」

爾時諸比丘度阿練若賊與受具足戒，后入王舍城乞食，諸居士見言：「此人先殺我如是如是親里，劫我財物。」有言：「應捉付官！」乃至告諸比丘，不應度亦如上說。

復有諸賊厭作惡業，求出家受具足戒。諸比丘不知云何？以是白佛，佛言：「聽將至人不識處，與出家受具足戒。」

爾時有一人為邑里所患，白王：「愿王敕之，勿復作惡！」王言：「汝等將來，我為汝殺！」彼人聞之，即便叛走，遍求不得。復以白王，王即與敕令，若有得者聽即殺之。彼人復聞，作是念：「我今於何得全性命？唯有沙門釋子道中乃可濟耳！」便到僧坊求出家，諸比丘即度之。后

【現代漢語翻譯】 現代漢語譯本 『具足戒』（full monastic ordination）。諸位比丘就給他授了戒。他的老師失去了他，問他的父母，父母說：『我們已經把他送回去了，為什麼沒到呢？』於是父母和老師四處尋找，到僧房問各位比丘，比丘們都說沒看見，只有他的老師默默地站著，沒找到就回去了。這孩子後來進入王舍城乞食，他的老師看見了，譏諷呵斥說：『沙門釋子（followers of Shakyamuni Buddha）常常說不應該說謊，為什麼給我授戒，卻說沒看見？』各位長老比丘聽了，種種責備，把這件事稟告了佛陀。佛陀說：『不應該給別人授戒，也像上面說的那樣。從今以後如果給人授戒，應該挨個房間禮拜僧眾，自報姓名，讓僧眾都認識。』

當時舍衛城有十七個年齡不到二十歲的童子，畢陵伽婆蹉（Pilindavatsa）給他們授了具足戒，他們無法忍受飢餓，呼喊求食，就像戒律因緣中說的那樣。給人授具足戒時，應該問：『年齡滿二十歲了嗎？』

當時各位比丘給阿練若（aranya，forest）的盜賊授了具足戒，後來進入王舍城乞食，各位居士看見了說：『這個人先前殺了我的如此如此親人，搶劫了我的財物。』有人說：『應該把他抓起來交給官府！』甚至告誡各位比丘，不應該授戒也像上面說的那樣。

又有各位盜賊厭倦了作惡業，請求出家受具足戒。各位比丘不知道怎麼辦？把這件事稟告了佛陀，佛陀說：『可以帶到人不認識的地方，給他出家授具足戒。』

當時有一個人為鄉里所厭惡，稟告國王：『希望大王下令，讓他不要再作惡！』國王說：『你們把他帶來，我替你們殺了他！』那人聽了，就逃走了，到處尋找也沒找到。又稟告國王，國王就下了命令，如果有人抓到他，允許立即殺了他。那人又聽說了，心想：『我現在在哪裡才能保全性命？只有沙門釋子（followers of Shakyamuni Buddha）的道場中才可以！』便到僧房請求出家，各位比丘就給他授了戒。後來

【English Translation】 English version 'Full monastic ordination' (具足戒). The monks then ordained him. His teacher, having lost him, asked his parents, who said, 'We sent him back already, why hasn't he arrived?' So the parents and teacher searched everywhere, going to the monastery and asking the monks. The monks all said they hadn't seen him, only his teacher stood silently, and they returned without finding him. Later, this child entered Rajagriha (王舍城) to beg for food. His teacher saw him and rebuked him, saying, 'The Shramana Shakyamuniyas (沙門釋子, followers of Shakyamuni Buddha) always say one should not lie, how could you ordain me and then say you didn't see me?' The elder monks heard this and variously rebuked him, and reported the matter to the Buddha. The Buddha said, 'One should not ordain others, as mentioned above. From now on, if you ordain someone, you should bow to the Sangha (僧) in each room, announce your name, so that the Sangha all know you.'

At that time, in Shravasti (舍衛城), there were seventeen young boys under the age of twenty. Pilindavatsa (畢陵伽婆蹉) gave them full ordination. They could not endure hunger and cried out for food, as described in the Vinaya (戒律) stories. When giving full ordination, one should ask, 'Are you twenty years old?'

At that time, the monks ordained thieves from the aranya (阿練若, forest) and gave them full ordination. Later, they entered Rajagriha (王舍城) to beg for food. The laypeople saw them and said, 'This person previously killed my such-and-such relatives and robbed my property.' Some said, 'He should be arrested and handed over to the authorities!' They even warned the monks, saying that one should not ordain them, as mentioned above.

Furthermore, some thieves, weary of committing evil deeds, sought to renounce the world and receive full ordination. The monks did not know what to do. They reported the matter to the Buddha. The Buddha said, 'You may take them to a place where people do not recognize them and give them ordination.'

At that time, there was a person who was hated by the village. He reported to the king, 'May the king order him not to commit evil again!' The king said, 'Bring him here, and I will kill him for you!' The person heard this and fled, searching everywhere but could not be found. They reported this to the king again, and the king issued an order that if anyone caught him, they were allowed to kill him immediately. The person heard this again and thought, 'Where can I preserve my life now? Only in the Sangha (僧) of the Shramana Shakyamuniyas (沙門釋子, followers of Shakyamuni Buddha) can I be saved!' He went to the monastery and requested ordination, and the monks ordained him. Later

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入王舍城乞食，諸人見便欲捉殺；或有人言：「既已出家，便是已死，不須復殺。」或復有言：「此人已入無畏城。」乃至告諸比丘，不應度亦如上說。

爾時跋難陀有二沙彌，一名騫茶、二名磨竭陀，更互行淫。諸長老比丘聞，以是白佛。佛問跋難陀：「汝實畜二沙彌不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「不應畜二沙彌，畜者突吉羅。」

爾時有一家為非人所害，唯有父子二人。父作是念：「我家喪破，恐殃未已，且復饑窮，當於何處得免斯患？」復作是念：「沙門釋子多諸供養、疾病醫藥，我今便可將兒出家受具足戒。」念已，往到僧坊白諸比丘：「與我出家受具足戒。」諸比丘便與出家受具足戒。入城乞食，一手抱兒，一手擎缽。諸白衣見，譏訶言：「此沙門釋子不修梵行。」或有言：「當是未出家時，有此兒耳！但諸比丘何不待大，然後度之？乃使此人抱兒乞食。誰不謂此破于梵行？」諸長老比丘聞，以是白佛，佛言：「不應度小兒！」

爾時摩竭國人得七種重病，舉身惡瘡、癰、白癩、半身枯、鬼著、赤斑、脂出，治此諸病唯有耆域，余無能者；而瓶沙王有令，敕耆域言：「汝當治我宮內及比丘、比丘尼病，不得治餘人！」由是諸病人皆求出家受具足戒，諸比丘皆

【現代漢語翻譯】 現代漢語譯本 入王舍城（Rajagrha）乞食，眾人看見便想要捉拿殺害；或者有人說：『既然已經出家，便等於是已經死了，不需要再殺。』或者又有人說：『這個人已經進入無畏城（city of refuge）。』乃至告訴各位比丘，不應該度化（ordain）也如上面所說。

當時跋難陀（Bhallika）有兩個沙彌（novice monk），一個名叫騫茶（Kancana），一個名叫磨竭陀（Magadha），互相行淫。各位長老比丘聽說了，將此事稟告佛陀。佛陀問跋難陀：『你真的畜養了兩個沙彌嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥之後，告訴各位比丘：『不應該畜養兩個沙彌，畜養者犯突吉羅（Dukkata，輕罪）。』

當時有一戶人家被非人（non-human beings）所害，只剩下父子二人。父親這樣想：『我家破人亡，恐怕災禍還沒有結束，而且又飢餓貧窮，應當在哪裡才能免除這些災難呢？』又這樣想：『沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）有很多供養、疾病醫藥，我現在便可以將兒子出家受具足戒（Upasampada，比丘戒）。』想完之後，前往僧坊（monastery）告訴各位比丘：『請允許我和兒子出家受具足戒。』各位比丘便為他們出家受具足戒。進入城中乞食，一手抱著兒子，一手拿著缽。各位白衣（laypeople）看見了，譏諷責罵說：『這個沙門釋子不修梵行（Brahmacharya，清凈行）。』或者有人說：『這大概是還沒出家的時候，就有了這個兒子吧！但是各位比丘為什麼不等到他長大，然後再度化他呢？竟然讓這個人抱著兒子乞食。誰不認為這是破壞梵行呢？』各位長老比丘聽說了，將此事稟告佛陀，佛陀說：『不應該度化小兒！』

當時摩竭陀國（Magadha）的人得了七種重病，渾身惡瘡、癰、白癩、半身枯萎、鬼附身、赤斑、脂液流出，治療這些疾病只有耆域（Jivaka），沒有其他人能做到；而頻婆娑羅王（King Bimbisara）有命令，告誡耆域說：『你應該治療我宮內以及比丘、比丘尼的疾病，不得治療其他人！』因此各位病人都求出家受具足戒，各位比丘都

【English Translation】 English version Entering Rajagrha (王舍城) for alms, people saw him and wanted to seize and kill him; or some said, 'Since he has already left home, it is as if he is already dead, there is no need to kill him again.' Or some said again, 'This person has already entered the city of refuge (無畏城).' Even telling the Bhikshus (比丘), it should not be ordained (度化) as mentioned above.

At that time, Bhallika (跋難陀) had two Shramaneras (沙彌), one named Kancana (騫茶) and the other named Magadha (磨竭陀), who were mutually engaging in sexual acts. The elder Bhikshus heard of this and reported it to the Buddha. The Buddha asked Bhallika, 'Is it true that you are keeping two Shramaneras?' He replied, 'It is true, World Honored One!' After the Buddha had scolded him in various ways, he told the Bhikshus, 'One should not keep two Shramaneras; whoever keeps them commits a Dukkata (突吉羅, minor offense).'

At that time, a family was harmed by non-human beings (非人), leaving only the father and son. The father thought, 'My family is ruined, and I fear the calamity is not yet over. Moreover, we are hungry and poor. Where can I escape these troubles?' He thought again, 'The Shramana Shakyas (沙門釋子, Shakyamuni's monastic disciples) have many offerings, medicine for illnesses. I can now have my son leave home and receive the Upasampada (具足戒, full ordination).' Having thought this, he went to the monastery (僧坊) and said to the Bhikshus, 'Please allow me and my son to leave home and receive the Upasampada.' The Bhikshus then allowed them to leave home and receive the Upasampada. Entering the city for alms, he carried his son in one hand and held his bowl in the other. The laypeople (白衣) saw this and criticized, 'This Shramana Shakya does not cultivate Brahmacharya (梵行, pure conduct).' Some said, 'This must be his son from before he left home! But why didn't the Bhikshus wait until he was older before ordaining him? Now this person is carrying his son for alms. Who wouldn't think this is breaking Brahmacharya?' The elder Bhikshus heard of this and reported it to the Buddha. The Buddha said, 'One should not ordain young children!'

At that time, the people of Magadha (摩竭陀國) contracted seven severe diseases: malignant sores all over the body, carbuncles, leucoderma, hemiplegia, possession by ghosts, red spots, and oozing of pus. The only one who could cure these diseases was Jivaka (耆域); no one else could. But King Bimbisara (頻婆娑羅王) had given an order, instructing Jivaka, 'You must treat the illnesses of those in my palace and the Bhikshus and Bhikshunis (比丘尼), but you must not treat anyone else!' Because of this, all the sick people sought to leave home and receive the Upasampada. All the Bhikshus

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與出家受具足戒，為索藥草，和合煮搗，多事多務，妨廢行道。諸白衣見，譏訶言：「此諸沙門如醫、如醫弟子，常合湯藥度重病人。無復可度、不可度者。無沙門行，破沙門法！」

復有一長者，頓得七種重病，往語耆域：「為我治之。」答言：「汝豈不聞王有令乎？」長者復言：「密為我治，當雇汝百千金錢。」答之如初。長者復加二百、三百、四百、五百、千金錢，乃至閤家財物，及於妻子悉為奴婢。答亦如初。彼長者復作是念：「如此不果，唯當出家受具足戒。」便往僧坊白諸比丘：「與我出家受具足戒。」諸比丘即與出家受具足戒。耆域為治七日都差，不復得治王宮人，宮人病已有死者。彼長者既差，即便還俗。耆域見，問言：「汝已出家，何以罷道？」答言：「我本無出家意，以汝不肯為我治病，故權出家。病既已差，是故還俗。」於是耆域往到佛所，具以白佛：「王若知此，罪我不少！愿佛教諸比丘不應度重病人！」佛為耆域說種種妙法，遣還所住。佛問諸比丘：「汝等實度重病人不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「不應度重病人！」亦如上說。

爾時諸比丘度屬官人，后入王舍城乞食，諸居士見識，譏訶言：「云何沙門釋子度屬官人？此輩無可度、不可度者。無

【現代漢語翻譯】 現代漢語譯本 因為出家受了具足戒，又要尋找藥草，混合煎煮搗碎，事情繁多事務繁忙，妨礙了修行。一些在家的居士看見了，就譏諷呵斥說：『這些沙門就像醫生、像醫生的弟子一樣，經常配製湯藥來救治重病人。已經沒有可以度化和不可以度化的人了。沒有沙門的修行，破壞了沙門的規矩！』

又有一個長者，突然得了七種重病，去告訴耆域（Jivaka，名醫）：『為我治療這些病。』耆域回答說：『你難道沒有聽說國王的命令嗎？』長者又說：『你秘密地為我治療，我給你一百千金錢作為報酬。』耆域的回答和之前一樣。長者又增加到二百、三百、四百、五百、千金錢，乃至全部的家產財物，以及妻子兒女都作為奴婢。耆域的回答仍然和之前一樣。那位長者又這樣想：『這樣不行，只有出家受具足戒了。』便前往僧團告訴各位比丘：『請允許我出家受具足戒。』各位比丘就給他出家受了具足戒。耆域為他治療了七天，病都好了，不能再為王宮裡的人治病了，王宮裡已經有病人死了。那位長者病好之後，就立即還俗了。耆域看見了，問道：『你已經出家了，為什麼又放棄修行？』長者回答說：『我本來就沒有出家的意思，因為你不肯為我治病，所以暫時出家。病既然已經好了，所以就還俗了。』於是耆域前往佛陀那裡，詳細地把這件事告訴了佛陀：『國王如果知道了這件事，一定會重重地責罰我！希望佛陀教導各位比丘不應該度化重病人！』佛陀為耆域說了種種微妙的佛法，讓他回到住處。佛陀問各位比丘：『你們真的度化了重病人嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，告訴各位比丘：『不應該度化重病人！』也像上面所說的那樣。

當時，各位比丘度化了屬於官府的人，後來進入王舍城（Rajagrha）乞食，各位居士認出了他們，譏諷呵斥說：『為什麼沙門釋子（釋迦牟尼佛的弟子）度化屬於官府的人？這些人已經沒有可以度化和不可以度化的人了。沒有沙門

【English Translation】 English version Because they had left home and received the full monastic precepts, they also had to search for medicinal herbs, mix, boil, and pound them. These were many affairs and busy tasks, hindering their practice of the Way. When the laypeople saw this, they ridiculed and scolded them, saying, 'These Shramanas are like doctors, like disciples of doctors, constantly preparing medicinal soups to save seriously ill people. There are no longer those who can be saved and those who cannot be saved. There is no Shramana practice, they are destroying the Shramana Dharma!'

Again, there was a wealthy man who suddenly contracted seven serious illnesses. He went to Jivaka (a famous doctor) and said, 'Please cure me of these illnesses.' Jivaka replied, 'Have you not heard the king's order?' The wealthy man then said, 'Secretly cure me, and I will hire you for a hundred thousand gold coins.' Jivaka's answer was the same as before. The wealthy man then increased the offer to two hundred, three hundred, four hundred, five hundred, a thousand gold coins, and even all of his family's wealth, and his wife and children as slaves. Jivaka's answer was still the same as before. The wealthy man then thought, 'This will not work. I must leave home and receive the full monastic precepts.' He went to the Sangha and said to the Bhikshus, 'Please allow me to leave home and receive the full monastic precepts.' The Bhikshus then allowed him to leave home and receive the full monastic precepts. Jivaka treated him for seven days, and he was completely cured. Jivaka could no longer treat the people in the royal palace, and some of them had already died. After the wealthy man was cured, he immediately returned to lay life. Jivaka saw this and asked, 'You have already left home, why have you abandoned your practice?' The wealthy man replied, 'I never intended to leave home. Because you were unwilling to cure me, I temporarily left home. Now that I am cured, I am returning to lay life.' Thereupon, Jivaka went to the Buddha and told him everything in detail, saying, 'If the king knows about this, he will surely punish me severely! I hope the Buddha will instruct the Bhikshus not to ordain seriously ill people!' The Buddha spoke various wonderful Dharmas to Jivaka and sent him back to his dwelling. The Buddha asked the Bhikshus, 'Did you really ordain seriously ill people?' They replied, 'Indeed, World Honored One!' After various rebukes, the Buddha told the Bhikshus, 'You should not ordain seriously ill people!' It is as said above.

At that time, the Bhikshus ordained people belonging to the government. Later, they entered Rajagrha (a city in ancient India) to beg for food. The laypeople recognized them and ridiculed and scolded them, saying, 'Why do the Shramanas, the sons of Shakya (disciples of Shakyamuni Buddha), ordain people belonging to the government? There are no longer those who can be saved and those who cannot be saved. There is no Shramana

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沙門行，破沙門法！」

又阿阇世王有一健將，力當千人，時人號曰千人力士，厭惡世苦，作是念：「諸沙門釋子等行正法，我當往彼出家以盡苦源。」即到僧坊求度，諸比丘即便度之。王后欲出軍不見此人，即問所屬。所屬白王：「不知所在。」王便令曰：「若軍集不至，當以軍法罪之！」至軍集日復問：「彼人來未？」答言：「未來！」王言：「步軍無此人，猶如象軍無第一象。」軍甲既解，方聞沙門釋子度令出家，王便瞋言：「如是不久，沙門當度我兵盡！」王即立嚴制：「若復有度官人者，當折其和尚肋骨，截其阿阇梨舌，與餘僧重生革沙鞭八下，驅出國界。」諸長老比丘聞種種訶責，以是白佛。佛問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「不應度屬官人！」亦如上說。

爾時諸比丘長住王舍城，諸居士譏呵言：「外道尚知隨時移止，沙門釋子樂著一處，四時不動，與世人何異？」諸比丘以是白佛。佛告阿難：「汝可宣語諸比丘，如來今當遊行南方，若欲從者任意同去。」阿難受教遍宣此旨。諸比丘中有一歲至九歲，聰明慚愧欲學戒者，作是念：「若我和尚、阿阇梨去者當從，不去則止。何以故？若我此請依止，彼當復請，則多事多務，妨廢行道。」佛既

【現代漢語翻譯】 現代漢語譯本：'沙門行，破沙門法！'

阿阇世王（Ajatasattu，一位國王）有一位勇猛的將領，其力量足以匹敵千人，當時的人們稱他為千人力士。他厭惡世間的痛苦，心想：'那些沙門釋子（釋迦牟尼佛的弟子）奉行正法，我應當去他們那裡出家，以徹底擺脫痛苦的根源。' 於是他前往僧伽（僧團）請求出家，眾比丘便為他剃度。

後來，國王準備出兵，卻不見了這個人，便詢問他的下屬。下屬稟告國王：'不知道他在哪裡。' 國王便下令說：'如果軍隊集合時他不到，就按照軍法治罪！' 到了軍隊集合的日子，國王又問：'那個人來了沒有？' 回答說：'還沒來！' 國王說：'步兵隊伍中沒有這個人，就像象兵隊伍中沒有最好的像一樣。' 軍隊解散后，才聽說沙門釋子為他剃度出家，國王便生氣地說：'這樣下去，不久沙門就要把我所有的士兵都度走了！' 國王立即頒佈嚴厲的禁令：'如果再有人為官府的人剃度出家，就要折斷他的和尚（Upadhyaya，親教師）的肋骨，割掉他的阿阇梨（Acarya，軌範師）的舌頭，用生皮革鞭打其餘的僧人八下，然後驅逐出國境。' 眾長老比丘聽到了種種的呵斥，便將此事稟告佛陀。

佛陀問眾比丘：'你們真的這樣做了嗎？' 回答說：'確實如此，世尊！' 佛陀種種呵斥之後，告誡眾比丘：'不應該為屬於官府的人剃度出家！' 就像上面所說的那樣。

當時，眾比丘長期住在王舍城（Rajagrha，一座城市），一些居士譏諷他們說：'外道（非佛教的修行者）尚且知道隨著時節遷移住所，沙門釋子卻貪戀一個地方，一年四季都不動，這和世俗之人有什麼區別？' 眾比丘將此事稟告佛陀。

佛陀告訴阿難（Ananda，佛陀的侍者）：'你可以告訴眾比丘，如來現在將要前往南方，如果有人想跟隨，可以隨意一同前往。' 阿難接受教誨，普遍宣揚了這個旨意。眾比丘中有一歲到九歲，聰明而有慚愧心，想要學習戒律的人，心想：'如果我的和尚、阿阇梨去的話，我就跟隨，不去就算了。為什麼呢？如果我這次請求依止，他們將來還會再次請求，就會有很多事情和事務，妨礙修行。' 佛陀已經...

【English Translation】 English version: 'The conduct of a Sramana (ascetic), destroys the law of a Sramana!'

King Ajatasattu (a king) had a valiant general whose strength was equal to a thousand men. People at that time called him 'Thousand-Man Strongman'.厭惡世間的痛苦，心想：'Those Sramana-Shakyaputras (disciples of Shakyamuni Buddha) practice the true Dharma (teachings), I should go to them to become a monk in order to completely eliminate the source of suffering.' So he went to the Sangha (monastic community) to request ordination, and the Bhiksus (monks) ordained him.

Later, the king was about to send out troops but could not find this man, so he asked his subordinates. The subordinates reported to the king: 'We do not know where he is.' The king then ordered: 'If he does not arrive when the army assembles, he will be punished according to military law!' When the day of the army assembly arrived, the king asked again: 'Has that man come?' The answer was: 'Not yet!' The king said: 'An infantry army without this man is like an elephant army without the best elephant.' After the army was dismissed, it was heard that the Sramana-Shakyaputras had ordained him as a monk. The king became angry and said: 'If this continues, the Sramanas will soon ordain all my soldiers!' The king immediately issued a strict decree: 'If anyone ordains an official again, his Upadhyaya (preceptor) will have his ribs broken, his Acarya (teacher) will have his tongue cut off, the remaining monks will be whipped eight times with fresh leather whips, and then they will be expelled from the country.' The elder Bhiksus heard these various rebukes and reported the matter to the Buddha.

The Buddha asked the Bhiksus: 'Is this really what you did?' They replied: 'It is true, World Honored One!' After various rebukes, the Buddha admonished the Bhiksus: 'You should not ordain people who belong to the government!' It is as stated above.

At that time, the Bhiksus were living in Rajagrha (a city) for a long time, and some laypeople ridiculed them, saying: 'Even non-Buddhists know to move their dwellings with the seasons, but the Sramana-Shakyaputras are attached to one place, not moving throughout the four seasons. How are they different from worldly people?' The Bhiksus reported this matter to the Buddha.

The Buddha told Ananda (Buddha's attendant): 'You can tell the Bhiksus that the Tathagata (Buddha) is now going to the south. If anyone wants to follow, they are free to go together.' Ananda received the teaching and widely proclaimed this intention. Among the Bhiksus, there were those aged one to nine years old, who were intelligent and ashamed, and wanted to learn the precepts. They thought: 'If my Upadhyaya and Acarya go, I will follow; if they do not go, then I will stay. Why? If I request to rely on them this time, they will request again in the future, which will lead to many affairs and tasks, hindering practice.' The Buddha already...

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發行，從者甚少。佛與少比丘遊行南方，漸漸還王舍城。佛以是事集比丘僧，問阿難言：「從我南行比丘何以太少？」阿難具以事答，佛種種贊少欲知足，贊戒、贊持戒已，告諸比丘：「成就五法得離依止：戒成就、定成就、慧成就、解脫成就、解脫知見成就。」皆如得授人戒中說。

爾時世尊在釋迦國，諸比丘度父母所不聽人，諸居士譏呵如上。

於後世尊晨朝著衣持缽到凈飯王宮。時羅睺羅母，將羅睺羅在高樓上，遙見佛來，語言：「汝見彼沙門不？」答言：「見！」又語言：「彼是汝父，可往索父余財。」佛既入宮，于中庭露地坐，羅睺羅馳下趣佛，頭面禮足，立佛影中，白言：「是影甚樂！愿佛與我父余財！」佛語言：「汝審欲得不？」答言：「欲得！」佛便將還所住，告舍利弗：「汝可度之。」舍利弗白佛：「世尊先制不得畜二沙彌，我已有周那，不復得度。」佛言：「今聽如汝等能教誡者，畜二沙彌。」

應作如是度：先授優婆塞三歸法，教言：「我某甲，歸依佛、歸依法、歸依比丘僧。」如是三說。復教言：「我某甲，歸依佛已、歸依法已、歸依比丘僧已。」亦三說。「我是佛婆伽婆優婆塞。」復應教言：「我某甲，盡壽不殺生、盡壽不盜、盡壽不邪淫、盡壽不妄語、盡壽不飲酒。

【現代漢語翻譯】 現代漢語譯本：佛陀開始游化，跟隨的人很少。佛陀與少數比丘向南方行進，逐漸返回王舍城。佛陀因為這件事召集比丘僧團，問阿難說：『跟隨我南行的比丘為什麼這麼少？』阿難詳細地回答了事情的經過，佛陀種種讚歎少欲知足，讚歎戒律、讚歎持戒之後，告訴眾比丘：『成就五種法就能脫離依賴：戒成就、定成就、慧成就、解脫成就、解脫知見成就。』都如在授予他人戒律中所說的那樣。

當時，世尊在釋迦國（Śākya，古代印度的一個國家），眾比丘度化未經父母允許的人出家，眾居士像之前一樣譏諷呵責。

後來，世尊早晨穿好衣服，拿著缽來到凈飯王（Śuddhodana，釋迦牟尼佛的父親）的宮殿。當時羅睺羅（Rāhula，釋迦牟尼佛的兒子）的母親，帶著羅睺羅在高樓上，遠遠地看見佛陀來了，說：『你看見那個沙門（Śrāmaṇa，出家修道者）了嗎？』羅睺羅回答說：『看見了！』她又說：『他是你的父親，可以去向他索要父親的遺產。』佛陀進入宮殿後，在中庭的露天地上坐下，羅睺羅跑下來走向佛陀，頭面頂禮佛足，站在佛陀的影子中，說道：『這影子真涼快！希望佛陀給我父親的遺產！』佛陀說：『你真的想要嗎？』羅睺羅回答說：『想要！』佛陀便帶他回到住處，告訴舍利弗（Śāriputra，佛陀的十大弟子之一）：『你可以度他出家。』舍利弗對佛陀說：『世尊先前制定了不得蓄養兩個沙彌（Śrāmaṇa，出家修道者），我已經有周那（Cunda，人名），不能再收了。』佛陀說：『現在允許像你們這樣能夠教誡的人，蓄養兩個沙彌。』

應當這樣度化：先授予優婆塞（Upāsaka，在家男居士）三歸法，教他說：『我某甲，歸依佛（Buddha，覺悟者）、歸依法（Dharma，佛法）、歸依比丘僧（Bhikṣu Saṃgha，比丘僧團）。』這樣說三遍。再教他說：『我某甲，已經歸依佛、已經歸依法、已經歸依比丘僧。』也說三遍。『我是佛婆伽婆（Bhagavān Buddha，世尊佛陀）的優婆塞。』還應當教他說：『我某甲，盡我一生不殺生、盡我一生不偷盜、盡我一生不邪淫、盡我一生不妄語、盡我一生不飲酒。

【English Translation】 English version: The Buddha began to travel, and few followed him. The Buddha and a few monks traveled south, gradually returning to Rājagṛha (王舍城, a major city in ancient India). The Buddha gathered the assembly of monks because of this matter and asked Ānanda (阿難, one of the Buddha's ten principal disciples): 'Why are there so few monks following me south?' Ānanda explained the matter in detail. The Buddha praised contentment with little desire, praised the precepts, and praised upholding the precepts. Then, he told the monks: 'Accomplishing five things leads to detachment from dependence: accomplishment in precepts, accomplishment in concentration, accomplishment in wisdom, accomplishment in liberation, and accomplishment in the knowledge and vision of liberation.' All as described in the precepts given to others.

At that time, the World-Honored One was in the land of the Śākyas (釋迦國, an ancient Indian kingdom). The monks were ordaining those without parental permission, and the laypeople were criticizing and scolding as before.

Later, the World-Honored One, in the morning, put on his robes and carried his bowl to the palace of King Śuddhodana (凈飯王, father of Siddhartha Gautama). At that time, Rāhula's (羅睺羅, son of Siddhartha Gautama) mother took Rāhula to a high tower. Seeing the Buddha coming from afar, she said, 'Do you see that Śrāmaṇa (沙門, a wandering ascetic)?' Rāhula replied, 'I see him!' She then said, 'He is your father. You can go and ask him for your father's inheritance.' After the Buddha entered the palace, he sat in the open courtyard. Rāhula ran down to the Buddha, prostrated himself at his feet, and stood in the Buddha's shadow, saying, 'This shadow is very pleasant! I wish the Buddha would give me my father's inheritance!' The Buddha said, 'Do you really want it?' Rāhula replied, 'I want it!' The Buddha then took him back to his dwelling and told Śāriputra (舍利弗, one of the Buddha's ten principal disciples): 'You can ordain him.' Śāriputra said to the Buddha, 'The World-Honored One previously forbade keeping two Śrāmaṇas (沙彌, a novice monk). I already have Cunda (周那, a personal name), so I cannot take another.' The Buddha said, 'Now I allow those who can teach like you to keep two Śrāmaṇas.'

The ordination should be done as follows: First, give the Upāsaka (優婆塞, a male lay follower) the Three Refuges, teaching him to say: 'I, so-and-so, take refuge in the Buddha (Buddha, the awakened one), take refuge in the Dharma (Dharma, the teachings of the Buddha), take refuge in the Bhikṣu Saṃgha (Bhikṣu Saṃgha, the community of monks).' Say this three times. Then teach him to say: 'I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Bhikṣu Saṃgha.' Say this three times as well. 'I am an Upāsaka of the Bhagavan Buddha (Bhagavān Buddha, the Blessed One, the Buddha).' You should also teach him to say: 'I, so-and-so, for the rest of my life will not kill, for the rest of my life will not steal, for the rest of my life will not engage in sexual misconduct, for the rest of my life will not lie, for the rest of my life will not drink alcohol.'

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復應教言：「我某甲，歸依佛、歸依法、歸依比丘僧。」如是三說。「我今于釋迦牟尼如來、應供、等正覺所，出家作沙彌，和尚某甲。」即應語言：「盡壽不殺生，是沙彌戒；盡壽不盜，是沙彌戒；盡壽不淫，是沙彌戒；盡壽不妄語，是沙彌戒；盡壽不飲酒，是沙彌戒；盡壽不歌舞作倡伎樂，不往觀聽，是沙彌戒；盡壽不著華香涂身，是沙彌戒；盡壽不坐臥高大床上，是沙彌戒；盡壽不受畜金銀及錢，是沙彌戒；盡壽不過時食，是沙彌戒。」是為沙彌十戒。

時凈飯王聞佛已度羅睺羅，便大懊惱，出詣佛所，白佛言：「佛昔出家，尚有難陀，不能令我如今懊惱。難陀已復出家，餘情所寄唯在此子。今復出家，家國大計永為斷絕，未能忘情，何能自忍？」王又推己而白佛言：「子孫之愛徹過骨髓。如何諸比丘誘竊人子，而度為道？愿佛從今敕諸比丘，父母不聽不得為道！」佛為王說種種妙法，示教利喜已，辭退還宮；即以是事集比丘僧，問諸比丘：「父母不聽，汝等實度與受具足戒不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「從今父母不聽不得度！」亦如上說。

爾時王舍城有大富長者，信樂佛法，常飯食比丘、比丘尼、優婆塞、優婆夷；后為非人所害，唯二小兒在，遂大貧窮

【現代漢語翻譯】 現代漢語譯本： 　　接著應該教導說：『我某甲，皈依佛（Buddha，覺悟者）、皈依法（Dharma，佛法）、皈依比丘僧（Bhikshu Sangha，比丘僧團）。』這樣說三遍。『我現在於釋迦牟尼如來（Shakyamuni Tathagata，釋迦牟尼佛）、應供（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）處，出家做沙彌（Śrāmaṇera，沙彌），和尚某甲。』 隨即應該說：『盡壽命不殺生，這是沙彌戒；盡壽命不偷盜，這是沙彌戒；盡壽命不邪淫，這是沙彌戒；盡壽命不妄語，這是沙彌戒；盡壽命不飲酒，這是沙彌戒；盡壽命不歌舞作倡伎樂，不去觀看聽聞，這是沙彌戒；盡壽命不佩戴華麗的香花塗抹身體，這是沙彌戒；盡壽命不坐臥高大床鋪，這是沙彌戒；盡壽命不接受和儲蓄金銀及錢財，這是沙彌戒；盡壽命不過午而食，這是沙彌戒。』 這就是沙彌十戒。

當時凈飯王（Śuddhodana，凈飯王）聽說佛陀已經度化了羅睺羅（Rāhula，羅睺羅），非常懊惱，前往佛陀處，對佛陀說：『佛陀您以前出家，尚有難陀（Nanda，難陀），還不能讓我像現在這樣懊惱。難陀已經又出家了，我剩餘的情感寄託唯有這個孩子。現在他又出家了，家國大計永遠斷絕，我未能忘情，如何能夠忍受？』 國王又推己及人地對佛陀說：『子孫的愛深入骨髓。為何各位比丘誘騙偷走別人的孩子，而度化他們出家？希望佛陀從今以後敕令各位比丘，父母不允許的不得度化出家！』 佛陀為國王說了種種妙法，開示教導使他心生歡喜后，國王告辭退回宮中；佛陀就因為這件事召集比丘僧眾，問各位比丘：『父母不允許，你們確實度化他們並授予具足戒了嗎？』 回答說：『確實如此。世尊！』 佛陀種種呵責后，告訴各位比丘：『從今以後父母不允許的不得度化出家！』 也如上面所說。

當時王舍城（Rājagṛha，王舍城）有一位大富長者，信奉佛法，經常供養飯食比丘（Bhikshu，比丘）、比丘尼（Bhikshuni，比丘尼）、優婆塞（Upasaka，優婆塞）、優婆夷（Upasika，優婆夷）；後來被非人所害，只剩下兩個小孩，於是變得非常貧窮。

English version: Then, one should teach: 'I, so-and-so, take refuge in the Buddha (Buddha, the awakened one), take refuge in the Dharma (Dharma, the teachings), take refuge in the Bhikshu Sangha (Bhikshu Sangha, the community of monks).' Say this three times. 'I am now at the place of Shakyamuni Tathagata (Shakyamuni Tathagata, the Thus-Come One), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), ordaining as a Śrāmaṇera (Śrāmaṇera, novice monk), with preceptor so-and-so.' Then one should say: 'For the rest of my life, I will not kill, this is the Śrāmaṇera precept; for the rest of my life, I will not steal, this is the Śrāmaṇera precept; for the rest of my life, I will not engage in unchastity, this is the Śrāmaṇera precept; for the rest of my life, I will not lie, this is the Śrāmaṇera precept; for the rest of my life, I will not drink alcohol, this is the Śrāmaṇera precept; for the rest of my life, I will not sing, dance, perform, or watch entertainment, this is the Śrāmaṇera precept; for the rest of my life, I will not wear garlands or perfumes, this is the Śrāmaṇera precept; for the rest of my life, I will not sit or lie on high beds, this is the Śrāmaṇera precept; for the rest of my life, I will not accept or hoard gold, silver, or money, this is the Śrāmaṇera precept; for the rest of my life, I will not eat after noon, this is the Śrāmaṇera precept.' These are the ten Śrāmaṇera precepts.

At that time, King Śuddhodana (Śuddhodana, King Suddhodana) heard that the Buddha had already converted Rāhula (Rāhula, Rahula), and was greatly distressed. He went to the Buddha and said, 'When the Buddha left home before, there was still Nanda (Nanda, Nanda), but it did not cause me as much distress as I feel now. Nanda has already left home again, and my remaining affection is placed only on this child. Now he has also left home, and the great plan for the family and the country is forever cut off. I cannot forget my feelings, how can I bear it?' The king then spoke from his own experience to the Buddha, 'The love for one's children penetrates to the bone marrow. How can the Bhikshus entice and steal other people's children and ordain them? I wish that from now on, the Buddha would order the Bhikshus not to ordain anyone whose parents do not allow it!' The Buddha spoke various wonderful Dharma teachings to the king, instructing and delighting him. The king then took his leave and returned to the palace. The Buddha then gathered the Bhikshu Sangha because of this matter and asked the Bhikshus, 'Did you indeed ordain and give full ordination to those whose parents did not allow it?' They replied, 'Indeed, World Honored One!' After the Buddha had scolded them in various ways, he told the Bhikshus, 'From now on, do not ordain anyone whose parents do not allow it!' It is as stated above.

At that time, in Rājagṛha (Rājagṛha, Rajagriha), there was a wealthy householder who had faith in the Buddha's teachings and often provided food for Bhikshus (Bhikshu, monks), Bhikshunis (Bhikshuni, nuns), Upasakas (Upasaka, male lay followers), and Upasikas (Upasika, female lay followers). Later, he was harmed by non-humans, leaving only two young children, and they became very poor.

【English Translation】 English version: Then, one should teach: 'I, so-and-so, take refuge in the Buddha (Buddha, the awakened one), take refuge in the Dharma (Dharma, the teachings), take refuge in the Bhikshu Sangha (Bhikshu Sangha, the community of monks).' Say this three times. 'I am now at the place of Shakyamuni Tathagata (Shakyamuni Tathagata, the Thus-Come One), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), ordaining as a Śrāmaṇera (Śrāmaṇera, novice monk), with preceptor so-and-so.' Then one should say: 'For the rest of my life, I will not kill, this is the Śrāmaṇera precept; for the rest of my life, I will not steal, this is the Śrāmaṇera precept; for the rest of my life, I will not engage in unchastity, this is the Śrāmaṇera precept; for the rest of my life, I will not lie, this is the Śrāmaṇera precept; for the rest of my life, I will not drink alcohol, this is the Śrāmaṇera precept; for the rest of my life, I will not sing, dance, perform, or watch entertainment, this is the Śrāmaṇera precept; for the rest of my life, I will not wear garlands or perfumes, this is the Śrāmaṇera precept; for the rest of my life, I will not sit or lie on high beds, this is the Śrāmaṇera precept; for the rest of my life, I will not accept or hoard gold, silver, or money, this is the Śrāmaṇera precept; for the rest of my life, I will not eat after noon, this is the Śrāmaṇera precept.' These are the ten Śrāmaṇera precepts.

At that time, King Śuddhodana (Śuddhodana, King Suddhodana) heard that the Buddha had already converted Rāhula (Rāhula, Rahula), and was greatly distressed. He went to the Buddha and said, 'When the Buddha left home before, there was still Nanda (Nanda, Nanda), but it did not cause me as much distress as I feel now. Nanda has already left home again, and my remaining affection is placed only on this child. Now he has also left home, and the great plan for the family and the country is forever cut off. I cannot forget my feelings, how can I bear it?' The king then spoke from his own experience to the Buddha, 'The love for one's children penetrates to the bone marrow. How can the Bhikshus entice and steal other people's children and ordain them? I wish that from now on, the Buddha would order the Bhikshus not to ordain anyone whose parents do not allow it!' The Buddha spoke various wonderful Dharma teachings to the king, instructing and delighting him. The king then took his leave and returned to the palace. The Buddha then gathered the Bhikshu Sangha because of this matter and asked the Bhikshus, 'Did you indeed ordain and give full ordination to those whose parents did not allow it?' They replied, 'Indeed, World Honored One!' After the Buddha had scolded them in various ways, he told the Bhikshus, 'From now on, do not ordain anyone whose parents do not allow it!' It is as stated above.

At that time, in Rājagṛha (Rājagṛha, Rajagriha), there was a wealthy householder who had faith in the Buddha's teachings and often provided food for Bhikshus (Bhikshu, monks), Bhikshunis (Bhikshuni, nuns), Upasakas (Upasaka, male lay followers), and Upasikas (Upasika, female lay followers). Later, he was harmed by non-humans, leaving only two young children, and they became very poor.

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，恒拾殘食。二兒先數見諸比丘故，遙見比丘便走往趣，為捉衣缽，坐比丘膝上。諸比丘恐污衣缽，輒避遠去。諸居士見，譏訶言：「此家先富，一切沙門無日不往。今見孤窮，便舍遠避，不知恩養，唯食是親。無沙門行，破沙門法！」諸長老比丘聞，種種訶責，以是白佛。佛問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，問阿難：「彼二小兒為已幾歲？能于食上驅烏未？」答言：「已能！大者八歲，小者七歲。」佛告諸比丘：「今聽度小兒，乃至能驅烏者。」

諸比丘既度二小兒已，恒教驅食上烏，而不與正食。諸居士見：「此諸沙門，常讚歎施平等食；而今度二小兒，但令驅烏，不與正食。」諸長老比丘聞，以是白佛。佛言：「如上座所得食分，亦應以此與沙彌；驅烏小兒，亦應等與。」

爾時有一摩納害母，思惟罪重，常有悔懼，不知云何得滅此罪？念言：「沙門釋子等行正法，凈修梵行，我若於彼出家，罪應微輕。」便到僧坊白諸比丘：「與我出家受具足戒。」諸比丘問：「摩納！汝外道不敬信佛法，今何故欲于中出家？」便以實答。諸比丘不知云何？以是白佛，佛言：「害父母人於我法中不復生，不應與出家受具足戒，若已受具足戒應滅擯。」

爾時有阿練若賊，

【現代漢語翻譯】 現代漢語譯本 他經常撿拾殘羹剩飯。兩個孩子因為之前多次見過各位比丘，所以遠遠地看見比丘就跑過去，幫著拿衣缽，坐在比丘的膝蓋上。各位比丘害怕弄髒衣缽，總是躲避開。各位居士看見了，譏諷地說：『這家以前富裕的時候，所有的沙門每天都來。現在看見他們孤苦貧窮，就捨棄躲避，不知道感恩供養，只和食物親近。沒有沙門的德行，破壞沙門的規矩！』各位長老比丘聽說了，用各種方式責備他們，並將此事稟告了佛陀。佛陀問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用各種方式責備他們之後，問阿難：『那兩個小孩幾歲了？能把食物上的烏鴉趕走嗎？』回答說：『已經能了！大的八歲，小的七歲。』佛陀告訴各位比丘：『現在允許度小孩子出家，乃至能趕走烏鴉的。』 各位比丘既然度了兩個小孩出家，總是教他們趕走食物上的烏鴉，卻不給他們正常的食物。各位居士看見了，說：『這些沙門，經常讚歎佈施平等食物；而現在度了兩個小孩出家，卻只讓他們趕烏鴉，不給他們正常的食物。』各位長老比丘聽說了，將此事稟告了佛陀。佛陀說：『如同上座所得到的食物份額，也應該用同樣的份額給沙彌；趕烏鴉的小孩，也應該平等地給予。』 當時有一個摩納（年輕人）殺害了自己的母親，思量罪孽深重，常常感到後悔和恐懼，不知道該如何才能消除這個罪過？他心想：『沙門釋子（佛教出家人）等奉行正法，清凈地修習梵行，我如果在他們那裡出家，罪過應該會減輕一些。』於是他來到僧坊，對各位比丘說：『請允許我出家，受具足戒。』各位比丘問：『摩納（年輕人）！你以前作為外道不敬信佛法，現在為什麼想要在這裡出家？』他便如實地回答了。各位比丘不知道該怎麼辦？將此事稟告了佛陀，佛陀說：『殺害父母的人在我佛法中不能再生，不應該允許他出家受具足戒，如果已經受了具足戒，應該驅逐出去。』 當時有一個阿練若（指住在寂靜處修行的比丘）賊，

【English Translation】 English version He constantly gathered leftover food. Because the two children had seen the Bhikkhus many times before, they would run towards them from afar upon seeing them, helping to carry their robes and bowls, and sitting on the Bhikkhus' laps. The Bhikkhus, fearing that their robes and bowls would be soiled, would always avoid them. The laypeople, seeing this, ridiculed them, saying, 'When this family was wealthy, all the Shramanas (ascetics) would come every day. Now that they see them impoverished and alone, they abandon and avoid them, not knowing gratitude and support, only being close to food. They have no Shramana conduct, and they are breaking the Shramana Dharma (teachings)!' The elder Bhikkhus, hearing this, rebuked them in various ways and reported the matter to the Buddha. The Buddha asked the Bhikkhus, 'Is this really what you have done?' They replied, 'Indeed, it is, O Blessed One!' After the Buddha rebuked them in various ways, he asked Ananda (Buddha's attendant), 'How old are those two children? Can they chase away the crows from the food?' He replied, 'They can! The older one is eight years old, and the younger one is seven years old.' The Buddha told the Bhikkhus, 'Now I allow the ordination of young children, even those who can chase away crows.' Since the Bhikkhus had ordained the two children, they constantly taught them to chase away the crows from the food, but they did not give them regular food. The laypeople, seeing this, said, 'These Shramanas (ascetics) constantly praise the giving of equal food; but now that they have ordained two children, they only have them chase away crows and do not give them regular food.' The elder Bhikkhus, hearing this, reported the matter to the Buddha. The Buddha said, 'Just as the senior monks receive their share of food, the same share should be given to the Shramaneras (novice monks); the children who chase away crows should also be given an equal share.' At that time, there was a Manava (young man) who had killed his mother. Thinking about the gravity of his sin, he constantly felt remorse and fear, not knowing how to eliminate this sin. He thought to himself, 'The Shramana Shakyaputras (Buddhist renunciants) and others practice the true Dharma (teachings), purely cultivating Brahma-conduct (pure conduct); if I were to renounce the world with them, my sin should be somewhat lessened.' So he came to the Sangha (monastic community) and said to the Bhikkhus, 'Please allow me to renounce the world and receive the full ordination.' The Bhikkhus asked, 'Manava (young man)! You used to be an adherent of other paths and did not respect or believe in the Buddha's Dharma (teachings). Why do you now want to renounce the world here?' He then truthfully answered them. The Bhikkhus did not know what to do? They reported the matter to the Buddha. The Buddha said, 'A person who has killed his parents cannot be reborn in my Dharma (teachings). He should not be allowed to renounce the world and receive the full ordination. If he has already received the full ordination, he should be expelled.' At that time, there was an Aranyaka (a Bhikkhu who lives in a secluded place for practice) thief,

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殺一住阿練若處比丘，從是已后，心常惱熱，猶如熱灰自炮其身，晝夜苦痛無有暫寧，作是念：「沙門釋子等行正法，凈修梵行，我若於彼出家，可得離此熱惱。」念已，即到僧坊求出家。諸比丘語言：「汝是阿練若賊，恒欲殺人，奪人財物，無憐愍心。今何故欲于佛法律中出家？」便以實答。諸比丘不知云何？以是白佛，佛言：「彼比丘是阿羅漢，此人於我法中不復生，不應與出家受具足戒，若已受具足戒應滅擯。」

爾時調達噁心出佛身血，諸比丘不知云何待遇？以是白佛，佛言：「噁心出佛身血，於我法中不復生，不應與出家受具足戒，若已受具足戒應滅擯。」調達破僧不應與出家亦如是。

爾時佛游拘薩羅國，與大比丘僧千二百五十人俱，漸漸遊行到黑闇河邊，止娑羅林下。有一比丘從坐起偏袒右肩，右膝著地，合掌，白佛言：「世尊！此娑羅林是破眾多比丘尼梵行處。」佛問：「汝云何知？」答言：「我時在此！」又問：「汝破比丘尼梵行耶？」答言：「如是！」佛告諸比丘：「淫比丘尼人，於我法中不復生，不應與出家受具足戒，若已受具足戒應滅擯。」

爾時有一阿修羅子厭生老病死，作是念：「沙門釋子等行正法，凈修梵行。我當於彼出家，盡諸苦源。」念已，化作人形往僧坊求

【現代漢語翻譯】 現代漢語譯本 殺死一位住在阿練若處（遠離村落的修行場所）的比丘后，這個人從此以後內心常常煩惱焦熱，就像被熱灰灼燒身體一樣，日夜痛苦沒有片刻安寧。他這樣想：『沙門釋子（釋迦牟尼佛的弟子）們奉行正法，清凈地修習梵行，我如果能在他們那裡出家，或許可以擺脫這種煩惱。』想到這裡，他就到僧團請求出家。比丘們對他說：『你是個阿練若處的強盜，總是想殺人，搶奪別人的財物，沒有憐憫之心。現在為什麼想要在佛的法律中出家呢？』他便如實回答。比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『那位比丘已經是阿羅漢了，這個人在我教法中不會再生，不應該允許他出家受具足戒，如果已經受了具足戒，就應該驅逐。』

當時，提婆達多（Devadatta）惡毒地傷害佛陀，使佛陀流血，比丘們不知道該如何對待他，就把這件事稟告佛陀。佛陀說：『惡毒地傷害佛陀，使佛陀流血的人，在我教法中不會再生，不應該允許他出家受具足戒，如果已經受了具足戒，就應該驅逐。』提婆達多破壞僧團，也不應該允許他出家，情況也是一樣。

當時，佛陀在拘薩羅國（Kosala）游化，與一千二百五十位大比丘僧眾在一起，漸漸地來到黑闇河邊，停留在娑羅林下。有一位比丘從座位上站起來，袒露右肩，右膝著地，合掌，對佛陀說：『世尊！這片娑羅林是許多比丘尼破戒的地方。』佛陀問：『你是怎麼知道的？』他回答說：『我當時就在這裡！』佛陀又問：『是你破壞了比丘尼的梵行嗎？』他回答說：『是的！』佛陀告訴眾比丘：『與比丘尼行淫的人，在我教法中不會再生，不應該允許他出家受具足戒，如果已經受了具足戒，就應該驅逐。』

當時，有一位阿修羅（Asura）之子厭倦了生老病死，這樣想：『沙門釋子們奉行正法，清凈地修習梵行。我應當在他們那裡出家，斷絕一切痛苦的根源。』想到這裡，他就化作人形前往僧團請求。

【English Translation】 English version After killing a Bhikkhu (monk) residing in a secluded Aranya (forest dwelling), this person was constantly tormented and agitated, as if his body were being scorched by hot ashes. Day and night, he suffered without a moment's peace. He thought to himself, 'The Shramana Shakyaputras (disciples of Shakyamuni Buddha) practice the Dharma correctly and purely cultivate Brahmacharya (celibacy). If I could ordain with them, perhaps I could escape this torment.' With this thought, he went to the Sangha (monastic community) and requested ordination. The Bhikkhus said to him, 'You are a robber of the Aranya, always wanting to kill people and steal their possessions, without any compassion. Why do you now want to ordain in the Buddha's Dharma?' He truthfully answered them. The Bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'That Bhikkhu is already an Arhat (enlightened being). This person will not be reborn in my Dharma. He should not be allowed to ordain and receive the full precepts. If he has already received the full precepts, he should be expelled.'

At that time, Devadatta (Devadatta) maliciously drew blood from the Buddha's body. The Bhikkhus did not know how to treat him, so they reported the matter to the Buddha. The Buddha said, 'One who maliciously draws blood from the Buddha's body will not be reborn in my Dharma. He should not be allowed to ordain and receive the full precepts. If he has already received the full precepts, he should be expelled.' Devadatta caused a schism in the Sangha, and he should not be allowed to ordain either. The situation is the same.

At that time, the Buddha was traveling in the Kosala (Kosala) country with a large Sangha of 1,250 Bhikkhus. Gradually, they arrived at the bank of the Black Darkness River and stopped under a Sal tree grove. One Bhikkhu rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha, 'Venerable One! This Sal tree grove is a place where many Bhikkhunis (nuns) have broken their vows of Brahmacharya.' The Buddha asked, 'How do you know?' He replied, 'I was here at that time!' The Buddha further asked, 'Did you violate the Brahmacharya of the Bhikkhunis?' He replied, 'Yes!' The Buddha told the Bhikkhus, 'One who has sexual relations with a Bhikkhuni will not be reborn in my Dharma. He should not be allowed to ordain and receive the full precepts. If he has already received the full precepts, he should be expelled.'

At that time, there was a son of an Asura (Asura) who was weary of birth, old age, sickness, and death. He thought to himself, 'The Shramana Shakyaputras practice the Dharma correctly and purely cultivate Brahmacharya. I should ordain with them and exhaust the source of all suffering.' With this thought, he transformed himself into a human form and went to the Sangha to request.

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出家，諸比丘即與受具足戒，食一人分食，乃至七人分食，猶故不飽；復食僧殘食，亦復不足。時王舍城有二居士，同日各請五百僧。諸比丘同往一家，唯化比丘獨至一處，須臾食五百人分盡。諸居士譏訶言：「云何諸比丘度非人？」彼比丘覺人知已，忽便還本。諸長老比丘聞，以是白佛。佛言：「於我法中非人不生，不應與出家受具足戒，若已受具足戒應滅擯。受具足戒時，應問：『汝是非人不？』」

爾時善自在龍王厭生老病死，念欲出家，化作一摩納，乃至諸比丘度與受具足戒，亦如上。龍法二時不能變形，行欲時、睡眠時。於後眠熟，身滿一屋，喘息聲如雷震，妨諸比丘坐禪，皆出往視。彼聞人聲便覺，還作比丘形結跏趺坐；喚令開戶，彼即開戶，諸比丘問：「汝是誰？」答言：「我是沙門釋子。」又語：「汝莫妄語！」彼化比丘便以實答。諸比丘不知云何？以是白佛，佛言：「畜生於我法中不生，不應與出家受具足戒，若已受具足戒應滅擯。從今受戒，不相識者應七日試看。」

爾時諸比丘度黃門與受具足戒，便呼諸沙彌及守園人共作不凈行，出外見人亦如是。諸白衣見，譏訶言：「沙門釋子度諸黃門，必當共作不凈事。此輩無可度、不可度！」乃至「若已受具足戒應滅擯，亦如上說。受具足

【現代漢語翻譯】 現代漢語譯本： 當時，一些比丘（bhikkhu，佛教僧侶）為他人剃度出家，並授予具足戒（upasampadā，佛教中的高級戒律）。但那些新出家的比丘，即使吃了一個人的食物，乃至七個人的食物，仍然吃不飽；再吃剩餘的食物，也還是不夠。當時，王舍城（Rājagṛha）有兩位居士（gṛhapati，在家信徒），同一天各自邀請了五百位僧侶。眾比丘一同前往一家應供，只有一位化現的比丘獨自去另一處，一會兒就吃光了五百人份的食物。居士們譏諷說：『這些比丘怎麼能吃得像非人（amanussa，指鬼神等）一樣多？』那位比丘意識到人們已經知道他的真實身份，忽然就恢復了原形。長老比丘們聽說了這件事，稟告了佛陀（Buddha）。佛陀說：『在我的教法中，非人不能出家。不應該為非人剃度並授予具足戒。如果已經授予了具足戒，應當驅逐。在授予具足戒時，應該問：『你是不是非人？』』

當時，善自在龍王（Sunissatta Nāga-rāja）厭倦了生老病死，想要出家，於是化作一個年輕人（māṇava）。比丘們為他剃度並授予具足戒，情況和上面一樣。龍的習性是在兩種情況下無法變形，即行房事時和睡眠時。後來，他熟睡時，身體充滿了整個房間，喘息聲像雷鳴一樣，妨礙了比丘們坐禪，大家都出來觀看。他聽到人聲就醒了，變回比丘的形象，結跏趺坐。比丘們叫他開門，他就開了門。比丘們問：『你是什麼人？』他回答說：『我是沙門釋子（Śrāmaṇa，佛教出家人的通稱）。』比丘們又說：『你不要說謊！』那位化現的比丘就如實回答了。比丘們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『畜生不能在我的教法中出家。不應該為畜生剃度並授予具足戒。如果已經授予了具足戒，應當驅逐。從今以後，為不相識的人授戒，應該先觀察七天。』

當時，一些比丘為黃門（paṇḍaka，指性功能不全者）剃度並授予具足戒。那些黃門就和沙彌（śrāmaṇera，小沙彌）以及守園人一起行不凈行（abrahmacarya，指性行為），出外見到其他人也這樣做。白衣（avadāta-vāsas，指在家信徒）們看見了，譏諷說：『沙門釋子為黃門剃度，肯定會一起行不凈事。這些人無可度化，不應度化！』乃至『如果已經授予了具足戒，應當驅逐』，也如上面所說。授予具足戒

【English Translation】 English version: At one time, some bhikkhus (Buddhist monks) were ordaining people and granting them the upasampadā (higher ordination). However, those newly ordained bhikkhus, even after eating one person's portion of food, or even seven people's portions, were still not satisfied; even after eating the leftover food, it was still not enough. At that time, in Rājagṛha (Royal City), there were two gṛhapatis (householders), each of whom invited five hundred monks on the same day. The bhikkhus went together to one house, but one transformed bhikkhu went alone to another place, and in a short time, he ate all the food for five hundred people. The householders criticized, saying, 'How can these bhikkhus eat like amanussas (non-humans, such as spirits)?' That bhikkhu, realizing that people knew his true identity, suddenly returned to his original form. The elder bhikkhus heard about this and reported it to the Buddha. The Buddha said, 'In my Dharma, non-humans cannot be ordained. One should not ordain non-humans and grant them the upasampadā. If the upasampadā has already been granted, they should be expelled. When granting the upasampadā, one should ask: 'Are you a non-human?''

At one time, Sunissatta Nāga-rāja (the Dragon King of Good Freedom), weary of birth, old age, sickness, and death, desired to be ordained, so he transformed himself into a māṇava (young man). The bhikkhus ordained him and granted him the upasampadā, just as above. The nature of a dragon is that it cannot transform in two situations: during sexual activity and during sleep. Later, when he was fast asleep, his body filled the entire room, and his breathing sounded like thunder, disturbing the bhikkhus' meditation. Everyone came out to look. He heard the sound of people and woke up, transforming back into the form of a bhikkhu, sitting in the lotus position. The bhikkhus called him to open the door, and he opened the door. The bhikkhus asked, 'Who are you?' He replied, 'I am a Śrāmaṇa (Buddhist renunciate), a son of the Śākya clan.' The bhikkhus then said, 'Do not lie!' That transformed bhikkhu then answered truthfully. The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'Animals cannot be ordained in my Dharma. One should not ordain animals and grant them the upasampadā. If the upasampadā has already been granted, they should be expelled. From now on, when ordaining someone unknown, one should observe them for seven days first.'

At one time, some bhikkhus ordained paṇḍakas (eunuchs) and granted them the upasampadā. Those eunuchs then engaged in abrahmacarya (non-celibate conduct, i.e., sexual activity) with the śrāmaṇeras (novice monks) and the garden keepers, and they did the same when they went outside and saw other people. The avadāta-vāsas (lay followers) saw this and criticized, saying, 'The Śrāmaṇas, sons of the Śākya clan, ordain eunuchs, and they will surely engage in impure acts together. These people are unteachable and should not be ordained!' Even 'If the upasampadā has already been granted, they should be expelled,' as said above. Granting the upasampadā

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戒時應先問：『汝是丈夫不？』」二根亦如是。

爾時有一家為非人所害，唯家主一人在，作是念：「我今窮餓，當作何方救全性命？彼沙門釋子多得衣食、疾病醫藥，我今當自剃頭著袈裟住家中，恒往僧坊案次食。」念已，即自剃頭作比丘，往比丘住處覓食。諸比丘禮皆受，亦禮諸比丘。諸比丘問：「汝何故禮他，復受他禮？汝為幾歲？何時受戒？和尚、阿阇梨為是誰？」答言：「我自剃頭著法服，無有和尚、受戒年月。」諸比丘不知云何？以是白佛，佛言：「若自剃頭自稱比丘，於我法中不生，不應與出家受具足戒，若已受具足戒應滅擯。」

爾時跋難陀弟子尼揵比丘，昔罷道者，后復來求出家。諸比丘不知云何？以是白佛，佛言：「舍內法外道人，於我法中不生，不應與出家受具足戒，若已受具足戒應滅擯。」

爾時孫陀罹難陀跋耆子，不捨戒行淫法，彼后自說所犯。諸比丘不知云何？以是白佛，佛言：「若自說犯邊罪，於我法中不生，不應與受具足戒，若已受具足戒應滅擯。受戒時應問：『汝先出家凈修梵行不？』」

爾時諸比丘不受依止住，無人教誡，愚闇無知不能學戒。諸長老比丘，以是白佛。佛言：「應受依止，若一宿不受依止，乃至不聽飲僧坊內水；若飲，突吉羅。」

【現代漢語翻譯】 現代漢語譯本： 受戒時應該先問：『你是大丈夫嗎？』對於兩性人也應該這樣問。 當時有一戶人家被非人（指鬼神等）所侵害，只有家主一人倖存，他心想：『我現在窮困飢餓，該怎麼辦才能保全性命呢？那些沙門釋子（指佛教出家人）大多能得到衣食和疾病醫藥，我不如自己剃頭，穿上袈裟住在家裡，經常去僧坊按次序乞食。』想到這裡，他就自己剃頭，裝扮成比丘（佛教出家人），前往比丘們居住的地方尋找食物。比丘們都接受他的禮拜，他也禮拜比丘們。比丘們問他：『你為什麼既禮拜別人，又接受別人的禮拜？你多少歲了？什麼時候受戒的？你的和尚（指戒師）、阿阇梨（指教授師）是誰？』他回答說：『我自己剃頭穿上法服，沒有和尚，也沒有受戒的年月。』比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『如果自己剃頭，自稱比丘，這樣的人在我佛法中不能算作真正的出家人，不應該給他出家受具足戒（指正式成為比丘的戒律），如果已經受了具足戒，就應該驅逐出去。』 當時，跋難陀（Nanda）的弟子尼犍比丘（Nigantha），以前曾經還俗，後來又來請求出家。比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『捨棄了內道佛法而信奉外道的人，在我佛法中不能算作真正的出家人，不應該給他出家受具足戒，如果已經受了具足戒，就應該驅逐出去。』 當時，孫陀罹難陀（Sundarananda）跋耆子（Vajjiputta）沒有捨棄戒律卻行淫慾之事，他後來自己說出了所犯的罪行。比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『如果自己說犯了邊罪（指嚴重的罪行），這樣的人在我佛法中不能算作真正的出家人，不應該給他受具足戒，如果已經受了具足戒，就應該驅逐出去。受戒時應該問：『你以前出家清凈地修持梵行（指清凈的修行）嗎？』』 當時，比丘們不受依止（指不接受資深比丘的指導），沒有人教誡，愚昧無知，不能學習戒律。各位長老比丘，把這件事稟告佛陀。佛陀說：『應該接受依止，如果一整夜不受依止，甚至不允許飲用僧坊內的水；如果飲用了，犯突吉羅（Dukkata，輕罪）。』

【English Translation】 English version: At the time of ordination, one should first ask: 'Are you a man?' The same should be asked of those with two genders. At that time, there was a family harmed by non-humans (referring to spirits, etc.), with only the head of the household surviving. He thought: 'I am now poor and hungry, what should I do to save my life? Those Shramana Shakya-sons (referring to Buddhist monks) mostly obtain food, clothing, and medicine for illnesses. I should shave my head, wear a kasaya (袈裟, monastic robe), live at home, and regularly go to the monasteries to beg for food in order.' Having thought this, he shaved his head and dressed as a Bhikshu (比丘, Buddhist monk), going to the places where Bhikshus lived to seek food. The Bhikshus all accepted his prostrations, and he also prostrated to the Bhikshus. The Bhikshus asked him: 'Why do you both prostrate to others and receive prostrations from others? How old are you? When did you receive ordination? Who are your Upadhyaya (和尚, preceptor) and Acharya (阿阇梨, teacher)?' He replied: 'I shaved my head and put on the Dharma robes myself, without an Upadhyaya or a date of ordination.' The Bhikshus did not know what to do and reported this matter to the Buddha. The Buddha said: 'If someone shaves his head and calls himself a Bhikshu, such a person is not born into my Dharma. He should not be given ordination to receive the full precepts (referring to the precepts to formally become a Bhikshu). If he has already received the full precepts, he should be expelled.' At that time, Nigantha (尼犍) Bhikshu, a disciple of Nanda (跋難陀), who had previously renounced the monastic life, later came again seeking ordination. The Bhikshus did not know what to do and reported this matter to the Buddha. The Buddha said: 'One who has abandoned the inner Dharma and follows external paths is not born into my Dharma. He should not be given ordination to receive the full precepts. If he has already received the full precepts, he should be expelled.' At that time, Sundarananda (孫陀罹難陀), a Vajjiputta (跋耆子), did not abandon the precepts but engaged in sexual conduct. He later confessed his offenses himself. The Bhikshus did not know what to do and reported this matter to the Buddha. The Buddha said: 'If someone confesses to committing a border offense (referring to serious offenses), such a person is not born into my Dharma. He should not be given ordination to receive the full precepts. If he has already received the full precepts, he should be expelled. At the time of ordination, one should ask: 'Have you previously left home and purely practiced Brahmacharya (梵行, pure conduct)?'' At that time, the Bhikshus did not live under dependence (referring to not accepting guidance from senior Bhikshus), and there was no one to instruct them. They were ignorant and unable to learn the precepts. The elder Bhikshus reported this matter to the Buddha. The Buddha said: 'One should live under dependence. If one does not live under dependence for even one night, one is not even allowed to drink water within the monastery; if one drinks, it is a Dukkata (突吉羅, minor offense).'

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佛既不聽不受依止，便不敢覆住僧坊內。時有一比丘避住止處，往到佛所，頭面禮足，卻坐一面。佛問：「汝從何方來？」答言：「從某方來。」又問：「彼住處第一上座，第二、第三上座為誰？」答言：「不識。」又問：「彼左右住處上座，復是誰？」答：「亦不識。」又問：「汝何故不識？」答言：「我避住處，不入彼眾，是故不識。」又問：「汝何故避住處？」答言：「佛不聽不受依止，若不受依止，乃至不聽飲僧坊內水，是故避之。」佛種種訶責彼比丘：「汝所作非法！不應為受依止故，避住處！」呵已，告諸比丘：「若為受依止避住處，突吉羅。」

復有諸比丘在道行見僧坊，便入受依止，值諸比丘坐禪或遇相瞋，不得受，以此失伴；或受依止已即去，諸比丘問：「汝何故受依止已即去？」答言：「世尊不聽為受依止避住處，我今見僧住止處，不敢不過受依止，復應及伴，是以便去。」彼失伴者，道中遇賊。諸長老比丘以是白佛，佛言：「今聽一宿不受依止。」

雖得一宿，猶有諸難。復以白佛，佛言：「今聽不受依止，乃至六宿。」

復有諸比丘過六宿不受依止，以是白佛，佛言：「不聽過六宿！過者，突吉羅。」

時諸比丘趣與人作依止，亦趣依止人。以是白佛，佛言：

【現代漢語翻譯】 現代漢語譯本 佛陀既然不聽聞、不接受依止，（那個比丘）便不敢再住在僧房內。當時有一位比丘爲了躲避居住的地方，前往佛陀處，以頭面頂禮佛足，然後退坐在一旁。佛陀問：『你從哪裡來？』他回答說：『從某處來。』佛陀又問：『那個住處的第一上座、第二、第三上座是誰？』他回答說：『不認識。』佛陀又問：『那個左右住處的上座，又是誰？』他回答說：『也不認識。』佛陀又問：『你為什麼不認識？』他回答說：『我爲了躲避居住的地方，不加入他們的僧團，所以不認識。』佛陀又問：『你為什麼躲避居住的地方？』他回答說：『佛陀不聽聞、不接受依止，如果不接受依止，甚至不被允許飲用僧房內的水，所以我才躲避。』佛陀種種呵責那位比丘：『你所做的不合法！不應該爲了接受依止的緣故，而躲避居住的地方！』呵責完畢，佛陀告訴眾比丘：『如果爲了接受依止而躲避居住的地方，犯突吉羅（Dukkata，輕罪）。』 又有眾比丘在路上行走時，看見僧房，便進去接受依止，遇到眾比丘正在坐禪或者發生爭吵，無法接受依止，因此失去了同伴；或者接受依止后立即離開，眾比丘問：『你為什麼接受依止后立即離開？』他回答說：『世尊不允許爲了接受依止而躲避居住的地方，我現在看見僧眾居住的地方，不敢不前去接受依止，又應該趕上同伴，所以就離開了。』那些失去同伴的人，在路上遇到了盜賊。眾長老比丘將此事稟告佛陀，佛陀說：『現在允許（比丘）住一宿可以不接受依止。』 即使允許住一宿，仍然有許多困難。又將此事稟告佛陀，佛陀說：『現在允許（比丘）不接受依止，乃至六宿。』 又有眾比丘超過六宿不接受依止，將此事稟告佛陀，佛陀說：『不允許超過六宿！超過者，犯突吉羅（Dukkata，輕罪）。』 當時，眾比丘急於給人作依止，也急於依止他人。將此事稟告佛陀，佛陀說：

【English Translation】 English version Since the Buddha neither listened to nor accepted reliance, (that Bhikkhu) dared not stay in the monastery. At that time, there was a Bhikkhu who, to avoid a dwelling place, went to the Buddha, bowed his head to his feet, and sat to one side. The Buddha asked, 'Where do you come from?' He replied, 'From such and such a place.' The Buddha further asked, 'Who is the first, second, and third senior monk of that dwelling place?' He replied, 'I do not know.' The Buddha further asked, 'Who are the senior monks of the dwelling places to the left and right?' He replied, 'I also do not know.' The Buddha further asked, 'Why do you not know?' He replied, 'I avoid the dwelling place and do not join their Sangha, therefore I do not know.' The Buddha further asked, 'Why do you avoid the dwelling place?' He replied, 'The Buddha neither listens to nor accepts reliance. If one does not accept reliance, one is not even allowed to drink water within the monastery, so I avoid it.' The Buddha variously rebuked that Bhikkhu, 'What you have done is unlawful! You should not avoid the dwelling place for the sake of accepting reliance!' After rebuking him, the Buddha told the Bhikkhus, 'If one avoids the dwelling place for the sake of accepting reliance, it is a Dukkata (Dukkata, minor offense).' Furthermore, there were Bhikkhus who, while walking on the road, saw a monastery and entered to accept reliance. They encountered Bhikkhus who were meditating or quarreling, and could not accept reliance, thus losing their companions. Or, after accepting reliance, they immediately left. The Bhikkhus asked, 'Why do you leave immediately after accepting reliance?' He replied, 'The World Honored One does not allow avoiding the dwelling place for the sake of accepting reliance. Now I see a place where the Sangha dwells, and I dare not fail to go and accept reliance. Moreover, I should catch up with my companions, so I leave.' Those who lost their companions encountered thieves on the road. The elder Bhikkhus reported this matter to the Buddha. The Buddha said, 'Now I allow (Bhikkhus) to stay one night without accepting reliance.' Even if allowed to stay one night, there are still many difficulties. They reported this matter again to the Buddha. The Buddha said, 'Now I allow (Bhikkhus) not to accept reliance for up to six nights.' Furthermore, there were Bhikkhus who did not accept reliance for more than six nights. They reported this matter to the Buddha. The Buddha said, 'It is not allowed to exceed six nights! Those who exceed it commit a Dukkata (Dukkata, minor offense).' At that time, the Bhikkhus were eager to give reliance to others and also eager to rely on others. They reported this matter to the Buddha. The Buddha said:

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「皆不應爾！應依止長老如法比丘，善能教誡者。若受依止人慾移余處，應先問和尚、阿阇梨，知彼有可依止人然後可往。」

有諸弟子臨行時辭和尚、阿阇梨。佛言：「不聽臨行時辭，要先二、三日白師。師應籌量所往處，有可依止人乃聽去。到彼住處，應先禮塔，次禮上座，索房舍，然後求依止。」作依止比丘應問：「汝和尚、阿阇梨是誰？先住何處？誦何經？」答若如法，應與作依止；若不如法，應語言：「汝不識我，我不識汝，汝可往識汝處求依止。」若疑，應語：「小住。」受依止人應小住，乃至六宿觀之，合意者應與依止，若不合意應語如上。

復有病比丘求依止，彼比丘作是念：「佛教比丘應如是如是視弟子。今此人病，我不能看。」便不與依止。病比丘不知云何？以是白佛，佛言：「今聽病時不受依止，病差然後受。」

復有看病比丘求依止，彼比丘語言：「佛教比丘應如是如是視和尚、阿阇梨。汝今看病，不得與汝依止。」看病比丘不得依止，慚愧便舍病去，求依止。病人無有看者，或更增劇、或有命過。以是白佛，佛言：「今聽看病比丘不受依止，須病人差，然後受。」

復有諸比丘，于稱意行道得道果處，求依止，諸比丘不與，便失道果。以是白佛，佛言：「若是稱

【現代漢語翻譯】 現代漢語譯本： 『都不應該那樣做！應該依止年長的、如法的比丘（bhiksu，佛教出家男眾），善於教導勸誡的人。如果接受依止的人想要去其他地方，應該先問和尚（upadhyaya，親教師）、阿阇梨（acarya，軌範師），知道那個地方有可以依止的人，然後才可以去。』

有些弟子臨走時向和尚、阿阇梨告辭。佛說：『不允許臨走時才告辭，要提前兩三天告訴師父。師父應該考慮他要去的地方，有可以依止的人才允許他去。到了那個住處，應該先禮拜佛塔（stupa），然後禮拜上座（長老），請求房舍，然後尋求依止。』作為接受依止的比丘應該問：『你的和尚、阿阇梨是誰？先前住在哪裡？誦什麼經？』回答如果如法，就應該給他作依止；如果不如法，就應該說：『你不認識我，我不認識你，你可以去你認識的地方尋求依止。』如果懷疑，應該說：『小住一段時間。』接受依止的人應該小住一段時間，甚至六夜觀察他，合得來的就應該給他依止，如果不合得來，應該像上面那樣說。

又有生病的比丘尋求依止，那個比丘這樣想：『佛教導比丘應該這樣這樣地看待弟子。現在這個人病了，我不能照顧。』便不給他依止。生病的比丘不知道怎麼辦？把這件事告訴佛，佛說：『現在允許生病的時候不接受依止，病好了以後再接受。』

又有照顧病人的比丘尋求依止，那個比丘說：『佛教導比丘應該這樣這樣地看待和尚、阿阇梨。你現在照顧病人，不能給你依止。』照顧病人的比丘不能得到依止，慚愧地離開了病人，去尋求依止。病人沒有人照顧，或者病情更加嚴重，或者因此喪命。把這件事告訴佛，佛說：『現在允許照顧病人的比丘不接受依止，須要病人痊癒，然後接受。』

又有眾比丘，在稱心如意的行道、能夠證得道果的地方，尋求依止，眾比丘不給他們依止，他們便失去了道果。把這件事告訴佛，佛說：『如果是稱心如意』

【English Translation】 English version: 『You should not do that! You should rely on elder, Dharma-abiding bhiksus (bhiksu, Buddhist ordained male monastic), who are good at teaching and admonishing. If the person seeking reliance wants to move elsewhere, they should first ask their upadhyaya (upadhyaya, preceptor) and acarya (acarya, instructor), and only go if they know there is someone to rely on there.』

Some disciples bid farewell to their upadhyayas and acaryas when they were about to leave. The Buddha said, 『It is not allowed to bid farewell only when about to leave; you must inform your teacher two or three days in advance. The teacher should consider the place they are going to, and only allow them to go if there is someone to rely on. When they arrive at that residence, they should first pay respects to the stupa (stupa), then pay respects to the senior monks (elders), request lodging, and then seek reliance.』 The bhiksu accepting reliance should ask, 『Who are your upadhyaya and acarya? Where did you live before? What sutras do you recite?』 If the answer is in accordance with the Dharma, they should be given reliance; if it is not in accordance with the Dharma, they should be told, 『You do not know me, and I do not know you; you can go to a place where you are known to seek reliance.』 If there is doubt, they should be told, 『Stay for a while.』 The person seeking reliance should stay for a while, even observing them for six nights; if they are compatible, they should be given reliance; if they are not compatible, they should be told as above.

Again, there was a sick bhiksu seeking reliance, and that bhiksu thought, 『The Buddha teaches that bhiksus should regard disciples in this way. Now this person is sick, and I cannot take care of them.』 So, they did not give them reliance. The sick bhiksu did not know what to do? They told the Buddha about this, and the Buddha said, 『Now it is allowed not to accept reliance when someone is sick, and to accept it after they recover.』

Again, there was a bhiksu taking care of a sick person seeking reliance, and that bhiksu said, 『The Buddha teaches that bhiksus should regard upadhyayas and acaryas in this way. You are now taking care of a sick person, so I cannot give you reliance.』 The bhiksu taking care of the sick person could not obtain reliance, and out of shame, left the sick person to seek reliance. The sick person had no one to care for them, and either became more ill or died. They told the Buddha about this, and the Buddha said, 『Now it is allowed for a bhiksu taking care of a sick person not to accept reliance, and to accept it after the sick person recovers.』

Again, there were many bhiksus seeking reliance in a place where they could practice the path as they wished and attain the fruit of the path, but the bhiksus did not give them reliance, and they lost the fruit of the path. They told the Buddha about this, and the Buddha said, 『If it is a place where they can practice as they wish』

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意行道得道果處，無人與作依止者，聽於彼眾中上座、若上座等，心生依止，敬如師法而住。」

時諸比丘阿阇梨，或喪、或罷道、或遠行、或作外道、或出界外，不知失依止不？以是白佛，佛言：「失依止有八種：若依止師遠行、若罷道、若死、若作外道；若見先和尚；若依止師語：『汝更就某甲受依止。』若依止師出界經宿；若滿五歲，聰明辯才，至明相出時。是為八，皆失依止。」

爾時諸比丘與沙彌等分安居施物，沙彌便不敬僧。以是白佛，佛言：「應以一比丘分，與三沙彌。」沙彌猶不恭敬，復以白佛，佛言：「應罰之！」

諸比丘不問沙彌師便罰，師不悅。以是白佛，佛言：「應語其師。」

其師作非法助沙彌，以是白佛，佛言：「師不應非法助沙彌。」

復有一沙彌，僧罰斷其食。彼主人後請僧食，諸比丘往次第坐，主人不下食。諸比丘言：「日時已至，何故不下食？」答言：「須僧集！」諸比丘言：「僧已集！」主人言：「我所供養沙彌未至。」諸比丘言：「彼不得來！」問：「何故？」答：「僧罰不與食。」主人言：「余罰不少，何忍斷其食？」以是白佛，佛言：「不應斷食。應罰掃地、除糞、輦石、治經行處、作階道，作如是等種種罰之。」

時有一比丘

【現代漢語翻譯】 現代漢語譯本： 『如果通過意念修行證得道果，卻沒有可以依靠的人，就應當對僧團中資歷高的上座或與上座同等的人，心生依靠，像對待師父一樣恭敬地居住。』

當時，一些比丘的阿阇梨（Achariya，導師）或者去世、或者還俗、或者遠行、或者成為外道、或者離開國界，不知道是否失去了依止。因此稟告佛陀，佛陀說：『失去依止有八種情況：如果依止的師父遠行、還俗、去世、成為外道；如果見到先前的和尚；如果依止的師父說：『你應該再去某某處接受依止。』如果依止的師父離開國界過夜；如果滿了五歲，聰明有辯才，直到天亮時。這八種情況，都算失去依止。』

當時，一些比丘和沙彌（Sramanera，小沙彌）分配安居（Varsa，雨季安居）的施捨物品，沙彌便不尊敬僧眾。因此稟告佛陀，佛陀說：『應當以一個比丘的份額，分給三個沙彌。』沙彌仍然不恭敬，再次稟告佛陀，佛陀說：『應當懲罰他！』

一些比丘不詢問沙彌的師父就懲罰沙彌，師父不高興。因此稟告佛陀，佛陀說：『應當告訴他的師父。』

他的師父用不合法的方式幫助沙彌，因此稟告佛陀，佛陀說：『師父不應該用不合法的方式幫助沙彌。』

又有一個沙彌，僧團懲罰斷了他的食物。後來，他的主人邀請僧眾吃飯，比丘們前去按次序坐下，主人卻不上飯。比丘們說：『時間已經到了，為什麼不上飯？』主人回答說：『要等僧眾到齊！』比丘們說：『僧眾已經到齊了！』主人說：『我所供養的沙彌還沒到。』比丘們說：『他不能來！』主人問：『為什麼？』回答說：『僧團懲罰他不給食物。』主人說：『其他的懲罰不少，怎麼忍心斷他的食物？』因此稟告佛陀，佛陀說：『不應該斷食。應該懲罰他掃地、清除糞便、搬運石頭、整理經行的地方、修築臺階道路，做像這樣的種種懲罰。』

當時，有一位比丘

【English Translation】 English version: 『If, through mental practice, one attains the fruit of the path, and there is no one to rely on, one should rely on the senior monks or those equal to the senior monks in the Sangha (community of monks), and live with respect as if they were one's teachers.』

At that time, some Bhikkhus' (monks) Achariyas (teachers) either died, renounced the monastic life, traveled far away, became adherents of other religions, or left the territory, and it was not known whether the reliance was lost. Therefore, they reported this to the Buddha, who said: 『There are eight ways to lose reliance: if the teacher one relies on travels far away, renounces the monastic life, dies, becomes an adherent of another religion; if one sees one's former preceptor; if the teacher one relies on says: 『You should go to so-and-so to receive reliance.』 If the teacher one relies on leaves the territory overnight; if one is five years old, intelligent, and eloquent, until the dawn appears. These eight situations all constitute a loss of reliance.』

At that time, some Bhikkhus and Sramaneras (novice monks) were distributing the offerings of the Varsa (rain retreat), and the Sramaneras were disrespectful to the Sangha. Therefore, they reported this to the Buddha, who said: 『One should give the share of one Bhikkhu to three Sramaneras.』 The Sramaneras were still not respectful, and they reported this to the Buddha again, who said: 『One should punish them!』

Some Bhikkhus punished the Sramaneras without asking their teachers, and the teachers were displeased. Therefore, they reported this to the Buddha, who said: 『One should tell their teachers.』

His teacher was helping the Sramanera in an unlawful way, and therefore they reported this to the Buddha, who said: 『The teacher should not help the Sramanera in an unlawful way.』

Again, there was a Sramanera whom the Sangha punished by cutting off his food. Later, his master invited the Sangha to eat, and the Bhikkhus went and sat down in order, but the master did not serve the food. The Bhikkhus said: 『The time has come, why don't you serve the food?』 The master replied: 『We must wait for the Sangha to be complete!』 The Bhikkhus said: 『The Sangha is complete!』 The master said: 『The Sramanera I support has not arrived.』 The Bhikkhus said: 『He cannot come!』 The master asked: 『Why?』 They replied: 『The Sangha has punished him by not giving him food.』 The master said: 『There are many other punishments, how can you bear to cut off his food?』 Therefore, they reported this to the Buddha, who said: 『One should not cut off food. One should punish him by sweeping the floor, removing excrement, carrying stones, cleaning the walking paths, building steps and roads, and inflicting such various punishments.』

At that time, there was a Bhikkhu

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男根滅女根生，諸比丘不知云何？以是白佛，佛言：「應即以此受戒，即以此請師，即以此年歲往比丘尼住處，依比丘尼法住；若先犯共比丘尼戒，應于比丘尼中悔；若先犯不共戒，不復悔。比丘尼根變亦如是。」

有一式叉摩那根變，不知云何！以是白佛，佛言：「應即以此出家，若年滿二十，于比丘眾中十人與受具足戒；若年未滿二十，即是沙彌。沙彌尼亦如是。」

有一沙彌根變，不知云何？以是白佛，佛言：「應即以此出家，若年滿，應與二歲戒，即于比丘尼眾受二歲戒；若年未滿不應與二歲戒，即是沙彌尼。」

爾時有一比丘為慾火所燒，不能堪忍，自截其形。諸比丘以是白佛，佛訶責言：「汝愚癡人！不應截而截，應截便不截！」告諸比丘：「若截頭及半，突吉羅；若都截，偷羅遮；若去一卵，偷羅遮；若去兩卵，應滅擯。若為惡獸嚙，若怨家所害，及自爛壞，不復能男，皆應滅擯。」

時諸比丘度被截手腳人為受具足戒，諸居士見，譏訶言：「沙門釋子無可度、不可度！無沙門行！破沙門法！」諸長老比丘聞，以是白佛。佛言：「不應度此等人！若度，得名受具足戒；師僧，突吉羅。從今截手、截腳、截手腳、截耳、截鼻、截耳鼻、截指、截男根頭、挑眼出、得鞭壞好相、遭

【現代漢語翻譯】 現代漢語譯本 男根消失，女根出現，眾比丘不知道該怎麼辦。因此稟告佛陀，佛陀說：『應當立即以此身份受戒，立即以此身份請依止師，立即以此身份按年齡前往比丘尼的住所，依照比丘尼的戒律生活；如果之前犯了與比丘尼共同的戒律，應當在比丘尼僧團中懺悔；如果之前犯了不共同的戒律，就不必再懺悔。比丘尼的性根轉變也是如此。』

有一位式叉摩那（Śikṣamāṇā，學戒女）性根轉變，不知道該怎麼辦！因此稟告佛陀，佛陀說：『應當立即以此身份出家，如果年滿二十歲，就在比丘僧團中由十位比丘授予具足戒；如果年齡未滿二十歲，就是沙彌（Śrāmaṇera，沙彌）。沙彌尼（Śrāmaṇerī，小沙彌尼）也是如此。』

有一位沙彌（Śrāmaṇera，沙彌）性根轉變，不知道該怎麼辦！因此稟告佛陀，佛陀說：『應當立即以此身份出家，如果年齡已滿，應當授予二歲戒，立即在比丘尼僧團中接受二歲戒；如果年齡未滿，不應當授予二歲戒，仍然是沙彌尼（Śrāmaṇerī，小沙彌尼）。』

當時，有一位比丘被**（此處原文缺失，推測為情慾）所焚燒，不能忍受，自己割斷了性器官。眾比丘因此稟告佛陀，佛陀呵斥說：『你這愚癡的人！不應該割斷的卻割斷了，應該割斷的卻不割斷！』 告訴眾比丘：『如果割斷頭部或一半，犯突吉羅（Duṣkṛta，惡作罪）；如果全部割斷，犯偷蘭遮（Sthūlātyaya，粗罪）；如果去掉一個睪丸，犯偷蘭遮；如果去掉兩個睪丸，應當驅逐。如果被惡獸咬傷，或者被仇家所害，以及自身腐爛壞死，不再具有男性性徵，都應當驅逐。』

當時，眾比丘為被截斷手腳的人授予具足戒，一些在家居士看見了，譏諷責罵說：『沙門釋子（Śākyaputra-śramaṇa，釋迦牟尼的出家弟子）什麼人都度，不該度的也度！沒有沙門的行為！破壞沙門的規矩！』 眾長老比丘聽說了，因此稟告佛陀。佛陀說：『不應當度化這些人！如果度化了，雖然得到了具足戒的資格；師父和僧眾，犯突吉羅（Duṣkṛta，惡作罪）。從今以後，截斷手、截斷腳、截斷手腳、截斷耳朵、截斷鼻子、截斷耳鼻、截斷手指、截斷男根頭、挖出眼睛、被鞭打毀壞好相、遭遇

【English Translation】 English version When a male's genitals disappear and female genitals appear, the Bhikṣus (monks) did not know what to do. They reported this to the Buddha, and the Buddha said: 'They should immediately take ordination in this form, immediately request a preceptor in this form, and immediately go to the Bhikṣuṇī (nuns) residence according to their age, and live according to the Bhikṣuṇī's rules; if they previously violated a rule shared with Bhikṣuṇīs, they should confess in the Bhikṣuṇī Saṅgha (community); if they previously violated a rule not shared, they need not confess again. The same applies to the transformation of a Bhikṣuṇī's genitals.'

There was a Śikṣamāṇā (novice nun undergoing training) whose genitals transformed, and they did not know what to do! They reported this to the Buddha, and the Buddha said: 'They should immediately take ordination in this form, and if they are twenty years old, ten Bhikṣus (monks) in the Bhikṣu Saṅgha (community) should grant them full ordination; if they are not yet twenty years old, they are Śrāmaṇeras (novice monks). The same applies to Śrāmaṇerīs (female novice monks).'

There was a Śrāmaṇera (novice monk) whose genitals transformed, and they did not know what to do! They reported this to the Buddha, and the Buddha said: 'They should immediately take ordination in this form, and if they are of age, they should be given the two-year precepts, and immediately receive the two-year precepts in the Bhikṣuṇī Saṅgha (community); if they are not yet of age, they should not be given the two-year precepts, and remain a Śrāmaṇerī (female novice monk).'

At that time, there was a Bhikṣu (monk) who was burned by ** (the original text is missing here, presumed to be lust), unable to endure it, and cut off his genitals. The Bhikṣus (monks) reported this to the Buddha, and the Buddha rebuked him, saying: 'You foolish person! You cut off what should not be cut off, and did not cut off what should be cut off!' He told the Bhikṣus (monks): 'If the head or half of it is cut off, it is a Duṣkṛta (wrongdoing); if it is all cut off, it is a Sthūlātyaya (serious offense); if one testicle is removed, it is a Sthūlātyaya; if both testicles are removed, they should be expelled. If they are bitten by a vicious beast, or harmed by enemies, or if they rot and decay on their own, and no longer have male characteristics, they should all be expelled.'

At that time, the Bhikṣus (monks) were granting full ordination to people who had their hands and feet cut off. Some laypeople saw this and ridiculed and scolded them, saying: 'The Śākyaputra-śramaṇas (ascetic disciples of Śākyamuni) ordain everyone, even those who should not be ordained! They have no monastic conduct! They are destroying the monastic rules!' The elder Bhikṣus (monks) heard this and reported it to the Buddha. The Buddha said: 'These people should not be ordained! If they are ordained, although they obtain the qualifications for full ordination; the teacher and the Saṅgha (community) commit a Duṣkṛta (wrongdoing). From now on, those with hands cut off, feet cut off, hands and feet cut off, ears cut off, noses cut off, ears and noses cut off, fingers cut off, the head of the male organ cut off, eyes gouged out, good features destroyed by whipping, encountering

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官罪、攣躄、失聲、內外癭身、內曲身、外曲身、內外曲、睞眼、一臂偏長、一臂偏短、左手作、啞、聾、盲、干痟病、癲狂、極老、無威儀、極醜，毀辱眾僧者，如是比皆不得度。」若已度得名受具足戒，如上說。

諸比丘度吃人，佛言：「不應度吃人與受具足戒。」

復有諸比丘不先與受沙彌戒，便與受具足戒；復有諸比丘不請和尚，便與受具足戒；復有諸比丘不乞受具足戒，便與受具足戒；復有諸比丘與裸形人受具足戒；復有諸比丘與不具衣缽人受具足戒。以是白佛，佛言：「皆不應爾！」

時有一比丘借他衣缽受具足戒，受具足戒已，諸比丘語：「汝著衣持缽，共行乞食。」答言：「我無衣缽。」諸比丘言：「佛不制無衣缽，不得受具足戒耶？」答言：「佛制！我借他衣缽受。」諸比丘不知云何？以是白佛。佛以是事集比丘僧，告諸比丘：「聽將欲受戒者著戒壇外，眼見耳不聞語處，請十眾在戒壇上。和尚應語羯磨師：『長老！今作羯磨。』復應語教師：『長老！今受羯磨。』羯磨師應如是白僧：『大德僧聽！某甲，求某甲受具足戒，某甲作教師。若僧時到僧忍聽。白如是。』

「教師應從坐起，至和尚前，問言：『已度此人未？』若言未度，應語言先度之；若言已度，應問：『已

【現代漢語翻譯】 現代漢語譯本：犯有官罪（因觸犯法律而被判刑的人）、攣躄（手腳彎曲不能伸直的人）、失聲（喪失說話能力的人）、內外癭身（身體內外長有腫瘤的人）、內曲身（身體向內彎曲的人）、外曲身（身體向外彎曲的人）、內外曲（身體向內外彎曲的人）、睞眼（斜視眼的人）、一臂偏長（一隻胳膊特別長的人）、一臂偏短（一隻胳膊特別短的人）、左手作（習慣用左手的人）、啞（不能說話的人）、聾（聽不見聲音的人）、盲（看不見東西的人）、干痟病（一種慢性消耗性疾病）、癲狂（精神失常的人）、極老（非常衰老的人）、無威儀（沒有威嚴儀態的人）、極醜（非常醜陋的人），以及毀辱眾僧（誹謗侮辱僧人的人），像這樣的人都不能被度化出家。」如果已經度化並得到了具足戒，就按照上面所說的處理。

眾比丘度化吃人者，佛說：「不應該度化吃人者並授予具足戒。」

又有比丘不先給別人授沙彌戒（出家成為沙彌的戒律），就給別人授具足戒（比丘或比丘尼所受的全部戒律）；又有比丘不請和尚（受戒時的導師），就給別人授具足戒；又有比丘不經請求受具足戒的儀式，就給別人授具足戒；又有比丘給裸體的人授具足戒；又有比丘給沒有準備好衣缽（僧侶的服裝和食器）的人授具足戒。他們將這些情況稟告佛陀，佛說：「都不應該這樣做！」

當時有一位比丘借別人的衣缽受具足戒，受完具足戒后，其他比丘對他說：「你應該穿著僧衣，拿著缽，一起去乞食。」他回答說：「我沒有僧衣和缽。」比丘們說：「佛陀不是規定沒有僧衣和缽就不能受具足戒嗎？」他回答說：「佛陀是這樣規定的！我是借別人的衣缽受戒的。」比丘們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因此事召集了比丘僧眾，告訴比丘們：「允許將要受戒的人帶到戒壇（舉行受戒儀式的場所）外面，在眼睛能看到但耳朵聽不到說話的地方，請十位僧人在戒壇上。和尚應該對羯磨師（主持羯磨儀式的人）說：『長老！現在開始羯磨。』還要對教師（教授戒律的人）說：『長老！現在接受羯磨。』羯磨師應該這樣稟告僧眾：『大德僧眾請聽！某甲，請求某甲授予具足戒，某甲作為教師。如果僧眾認為時機已到，僧眾就應允許。稟告完畢。』

「教師應該從座位上站起來，到和尚面前，問道：『這個人已經度化了嗎？』如果回答說還沒有度化，就應該說先度化他；如果回答說已經度化，就應該問：『已經』

【English Translation】 English version: 'Those guilty of official crimes (those sentenced for violating the law), the crippled (those with bent and inflexible limbs), the voiceless (those who have lost the ability to speak), those with internal and external goiters (those with tumors inside and outside the body), those with inward curvature of the body, those with outward curvature of the body, those with both inward and outward curvature, those with squinting eyes, those with one arm excessively long, those with one arm excessively short, those who are left-handed, the mute (those who cannot speak), the deaf (those who cannot hear), the blind (those who cannot see), those with chronic wasting disease, the insane, the extremely old, those without dignified bearing, the extremely ugly, and those who slander and insult the Sangha (monastic community), such individuals are not to be ordained.' If they have already been ordained and received the full precepts (具足戒), the matter should be handled as described above.

When the monks ordained a cannibal, the Buddha said, 'One should not ordain a cannibal and grant them the full precepts.'

Furthermore, some monks were granting the full precepts (具足戒) without first administering the novice precepts (沙彌戒, precepts for becoming a novice monk); some monks were granting the full precepts without inviting the Upadhyaya (和尚, preceptor); some monks were granting the full precepts without the request for the full precepts being made; some monks were granting the full precepts to naked individuals; some monks were granting the full precepts to those without proper robes and alms bowls (衣缽, monastic robes and bowl). When these matters were reported to the Buddha, he said, 'All of this should not be done!'

At one time, a monk borrowed robes and an alms bowl to receive the full precepts. After receiving the full precepts, the other monks said to him, 'You should wear the robes and carry the bowl, and go begging for food together.' He replied, 'I have no robes and alms bowl.' The monks said, 'Didn't the Buddha prohibit receiving the full precepts without robes and an alms bowl?' He replied, 'The Buddha did prohibit it! I borrowed robes and an alms bowl to receive the precepts.' The monks did not know what to do and reported this matter to the Buddha. The Buddha gathered the monastic community because of this matter and told the monks, 'Allow those who wish to receive the precepts to be brought outside the ordination platform (戒壇, platform for ordination), in a place where they can be seen but cannot hear speech. Invite ten monks to be on the ordination platform. The Upadhyaya should say to the Karmacharya (羯磨師, the one who conducts the Karma ritual): 'Venerable Elder! Now we will perform the Karma.' He should also say to the Acharya (教師, teacher): 'Venerable Elder! Now receive the Karma.' The Karmacharya should announce to the Sangha in this way: 'Venerable Sangha, listen! So-and-so requests to receive the full precepts from so-and-so, with so-and-so as the Acharya. If the Sangha deems it the right time, may the Sangha permit it. The announcement is made thus.'

'The Acharya should rise from their seat and go before the Upadhyaya, asking, 'Has this person been ordained?' If the answer is that they have not been ordained, they should say to ordain them first; if the answer is that they have been ordained, they should ask, 'Has'

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為作和尚未？』若言未作，應語先為作和尚；若言已為作和尚，應問弟子：『衣缽具未？』若言未具，應語先為具衣缽；若言已具，應問：『自有，從人借？』若言從人借，應語可令主舍之；若言自有，便應往慰勞欲受戒人言：『汝莫怖懼，須臾持汝著高勝處！』

「若先不相識，不應雲霧闇時受其具戒。教師因教著衣時，應密如法視，無重病不？復應問：『汝三衣，何者是僧伽梨？何者是優多羅僧？何者是安陀會？』彼若不知，應語：『此是僧伽梨，此是優多羅僧，此是安陀會。』應與受三衣缽。

「復應語言：『汝某甲聽！今是實語時，我今問汝，若實言實，不實言不實。人有如是等病：癩、白癩、癰疽、干痟、癲狂、痔漏、熱腫、脂出。汝有不？』若言無，復應問：『汝不負人債不？非官人不？非奴不？是丈夫不？是人不？年滿二十不？衣缽具不？受和尚未？汝字何等？和尚字何等？汝曾出家不？』若言曾出家，應問：『汝本出家持戒完具不？父母聽不？欲受具足戒不？眾中當更如是問汝，汝亦應如實答。』

「若一一問答，皆如法，教師應還壇上立，語羯磨師言：『我已教授某甲如法竟！』

「羯磨師復應白僧：『大德僧聽！某甲，求某甲受具足戒，某甲如法教授竟，應使將來。若

【現代漢語翻譯】 現代漢語譯本：『你是否已經做了和尚的授戒師？』如果他說沒有做，就應該說先為他做授戒師；如果他說已經做了授戒師，就應該問弟子：『袈裟和缽都準備好了嗎？』如果他說沒有準備好，就應該說先為他準備袈裟和缽；如果他說已經準備好了，就應該問：『是自己有的，還是從別人那裡借的？』如果說是從別人那裡借的，就應該說可以讓他（借出者）捨棄所有權；如果說是自己有的，就應該前去慰勞想要受戒的人說：『你不要害怕，一會兒把你帶到高勝之處！』 『如果事先不認識，不應該在昏暗不明的時候為他授具足戒。教師在教他穿衣的時候，應該秘密地如法觀察，看他有沒有嚴重的疾病？還要問：『你的三衣，哪一件是僧伽梨（Samghati，大衣）？哪一件是優多羅僧（Uttarasanga，上衣）？哪一件是安陀會（Antarvasa，內衣）？』如果他不知道，就應該告訴他：『這是僧伽梨，這是優多羅僧，這是安陀會。』應該把三衣缽交給他。 『還要告訴他：『你某甲（某甲，nameless person）聽著！現在是說實話的時候，我現在問你，如果真實就說真實，不真實就說不真實。人有這些疾病：麻風、白癜風、癰疽、乾瘦病、癲狂、痔瘡、瘺管、熱腫、脂漏。你有沒有？』如果他說沒有，還要問：『你有沒有欠別人的債？是不是官府的人？是不是奴隸？是不是大丈夫？是不是人？年齡滿二十歲了嗎？衣缽準備好了嗎？受過授戒師的指導了嗎？你叫什麼名字？你的授戒師叫什麼名字？你曾經出家過嗎？』如果他說曾經出家過，就應該問：『你以前出家的時候持戒是否圓滿？父母同意嗎？想要受具足戒嗎？大眾中會再次這樣問你，你也應該如實回答。』 『如果一一問答，都如法，教師應該回到戒壇上站立，告訴羯磨師（Karmacharya，羯磨阿阇梨，負責主持授戒儀式的人）說：『我已經如法地教導某甲完畢！』 『羯磨師還要稟告僧眾：『各位大德僧眾請聽！某甲，請求某甲為他授具足戒，某甲已經如法地教導完畢，應該讓他前來。』

【English Translation】 English version: 'Have you already acted as the preceptor for a novice?' If he says he has not, he should be told to first act as the preceptor; if he says he has already acted as the preceptor, he should ask the disciple: 'Are the robes and bowl ready?' If he says they are not ready, he should be told to first prepare the robes and bowl; if he says they are ready, he should ask: 'Are they your own, or borrowed from someone?' If he says they are borrowed from someone, he should be told to allow the owner to relinquish ownership; if he says they are his own, he should go to comfort the person who wants to receive the precepts, saying: 'Do not be afraid, in a moment I will take you to a high and excellent place!' 'If you do not know him beforehand, you should not administer the full precepts to him in dim or unclear conditions. When the teacher is instructing him on how to wear the robes, he should secretly and lawfully observe whether he has any serious illnesses. He should also ask: 'Of your three robes, which is the Samghati (僧伽梨, outer robe)? Which is the Uttarasanga (優多羅僧, upper robe)? Which is the Antarvasa (安陀會, inner robe)?' If he does not know, he should tell him: 'This is the Samghati, this is the Uttarasanga, this is the Antarvasa.' The three robes and bowl should be given to him. 'He should also tell him: 'You, so-and-so (某甲, nameless person), listen! Now is the time to speak the truth. I am now asking you, if it is true, say it is true, if it is not true, say it is not true. People have these illnesses: leprosy, vitiligo, carbuncles, emaciation, epilepsy, hemorrhoids, fistulas, hot swelling, seborrhea. Do you have any of these?' If he says he does not, he should also ask: 'Do you owe anyone debt? Are you a government official? Are you a slave? Are you a man? Are you a human being? Are you twenty years old? Are the robes and bowl ready? Have you received instruction from a preceptor? What is your name? What is your preceptor's name? Have you ever been a monk before?' If he says he has been a monk before, he should ask: 'When you were a monk before, did you uphold the precepts completely? Did your parents agree? Do you want to receive the full precepts? The assembly will ask you again in this way, and you should also answer truthfully.' 'If each question and answer is in accordance with the Dharma, the teacher should return to the altar and stand, telling the Karmacharya (羯磨師, Karmacharya, the one in charge of the ordination ceremony): 'I have finished instructing so-and-so in accordance with the Dharma!' 'The Karmacharya should also report to the Sangha: 'Venerable Sangha, listen! So-and-so, requests so-and-so to administer the full precepts to him, so-and-so has finished instructing him in accordance with the Dharma, he should be brought forward.'

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僧時到僧忍聽。白如是。』

「教師應將來，次第禮僧足。禮僧足已，在羯磨師前，向羯磨師右膝著地合掌，教乞受具足戒。教言：『我某甲，求某甲和尚受具足戒；今從僧乞受具足戒。愿僧拔濟我，憐愍故！』如是三乞。教師教竟，還就本坐。

「羯磨師應白僧：『大德僧聽！此某甲，求某甲受具足戒；從僧乞受具足戒。我今當問其難事，及為作受具足戒羯磨。若僧時到僧忍聽。白如是。』

「次應語受戒人言：『今是實語時，我今問汝，實言實，不實言不實。人有如是等病：癩、白癩，乃至欲受具足戒不？』亦如上問。

「皆答如法已，羯磨師言：『大德僧聽！此某甲，求某甲受具足戒；某甲自說清凈，無諸難事，三衣缽具，已受和尚，父母聽許已，從僧乞受具足戒。僧今與某甲受具足戒，和尚某甲。若僧時到僧忍聽。白如是。』

「『大德僧聽！此某甲，求某甲受具足戒；某甲自說清凈，無諸難事，三衣缽具，已受和尚，父母聽許已，從僧乞受具足戒。僧今與某甲受具足戒，和尚某甲。誰諸長老忍，默然；若不忍者，說。』第二、第三亦如是說。

「『僧已與某甲受具足戒，和尚某甲竟；僧忍，默然故。是事如是持。』

「應語受戒人言：『汝某甲聽，世尊、應供

【現代漢語翻譯】 現代漢語譯本 當時間允許時，告知僧眾，讓僧眾耐心聽取。像這樣稟告。

『教師』（Acharya，戒師）應該來到，依次禮拜僧眾的腳。禮拜僧眾的腳之後，在『羯磨師』（Karmacharya，羯磨阿阇黎）面前，向羯磨師右膝著地合掌，教導（受戒者）請求受具足戒。教導說：『我某甲，請求某甲『和尚』（Upadhyaya，親教師）授予具足戒；現在從僧眾處請求受具足戒。愿僧眾救拔我，因為憐憫的緣故！』像這樣請求三次。教師教導完畢，回到原來的座位。

『羯磨師』（Karmacharya，羯磨阿阇黎）應該稟告僧眾：『大德僧眾請聽！這位某甲，請求某甲授予具足戒；從僧眾處請求受具足戒。我現在將要問他一些困難的事情，以及為他作受具足戒的羯磨。如果僧眾時間允許，僧眾耐心聽取。像這樣稟告。』

接下來應該告訴受戒人說：『現在是說實話的時候，我現在問你，真實就說真實，不真實就說不真實。人是否有這樣的疾病：麻風、白癜風，乃至想要受具足戒嗎？』也像上面那樣詢問。

都如法回答之後，『羯磨師』（Karmacharya，羯磨阿阇黎）說：『大德僧眾請聽！這位某甲，請求某甲授予具足戒；某甲自己說清凈，沒有各種困難的事情，三衣和缽都已具備，已經得到『和尚』（Upadhyaya，親教師）和父母的允許，從僧眾處請求受具足戒。僧眾現在給予某甲受具足戒，『和尚』（Upadhyaya，親教師）是某甲。如果僧眾時間允許，僧眾耐心聽取。像這樣稟告。』

『大德僧眾請聽！這位某甲，請求某甲授予具足戒；某甲自己說清凈，沒有各種困難的事情，三衣和缽都已具備，已經得到『和尚』（Upadhyaya，親教師）和父母的允許，從僧眾處請求受具足戒。僧眾現在給予某甲受具足戒，『和尚』（Upadhyaya，親教師）是某甲。哪位長老能夠忍可，就默然不語；如果不忍可的，請說出來。』第二次、第三次也像這樣說。

『僧眾已經給予某甲受具足戒，『和尚』（Upadhyaya，親教師）是某甲完畢；僧眾忍可，因為默然的緣故。這件事就這樣決定。』

應該告訴受戒人說：『你某甲聽著，世尊、應供（Arhat，阿羅漢）

【English Translation】 English version When the time is right for the Sangha (community of monks), inform the Sangha to listen patiently. Announce it in this way.

The 'Teacher' (Acharya, preceptor) should come forward and respectfully bow to the feet of the Sangha in order. After bowing to the feet of the Sangha, in front of the 'Karmacharya' (Karmacharya, the one who conducts the ritual), kneeling on the right knee with palms together, instruct (the candidate) to request the full ordination. Instruct him to say: 'I, so-and-so, request so-and-so 'Upadhyaya' (Upadhyaya, preceptor) to grant me the full ordination; now I request the full ordination from the Sangha. May the Sangha deliver me, out of compassion!' Request in this way three times. After the teacher finishes instructing, return to the original seat.

The 'Karmacharya' (Karmacharya, the one who conducts the ritual) should announce to the Sangha: 'Venerable Sangha, please listen! This so-and-so requests so-and-so to grant him the full ordination; he requests the full ordination from the Sangha. I will now ask him about difficult matters and perform the Karma (ritual) for granting the full ordination. If the time is right for the Sangha, may the Sangha listen patiently. Announce it in this way.'

Next, one should say to the person receiving the precepts: 'Now is the time to speak truthfully. I will now ask you, if it is true, say it is true; if it is not true, say it is not true. Does the person have such diseases: leprosy, vitiligo, or even desire to receive the full ordination?' Ask in the same way as above.

After answering according to the Dharma (teachings), the 'Karmacharya' (Karmacharya, the one who conducts the ritual) says: 'Venerable Sangha, please listen! This so-and-so requests so-and-so to grant him the full ordination; so-and-so says himself to be pure, without any difficult matters, having the three robes and bowl, having already received permission from the 'Upadhyaya' (Upadhyaya, preceptor) and parents, he requests the full ordination from the Sangha. The Sangha now grants so-and-so the full ordination, the 'Upadhyaya' (Upadhyaya, preceptor) is so-and-so. If the time is right for the Sangha, may the Sangha listen patiently. Announce it in this way.'

'Venerable Sangha, please listen! This so-and-so requests so-and-so to grant him the full ordination; so-and-so says himself to be pure, without any difficult matters, having the three robes and bowl, having already received permission from the 'Upadhyaya' (Upadhyaya, preceptor) and parents, he requests the full ordination from the Sangha. The Sangha now grants so-and-so the full ordination, the 'Upadhyaya' (Upadhyaya, preceptor) is so-and-so. Which elders can tolerate (approve), remain silent; if there are those who cannot tolerate (approve), please speak up.' The second and third times are also said in this way.

'The Sangha has already granted so-and-so the full ordination, the 'Upadhyaya' (Upadhyaya, preceptor) is so-and-so; the Sangha tolerates (approves), because of the silence. This matter is thus decided.'

One should say to the person receiving the precepts: 'You, so-and-so, listen, the World-Honored One, Arhat (Arhat, worthy one)

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、等正覺說是四墮法，若比丘犯一一法，非沙門、非釋種子。汝終不得乃至以欲染心視女人。若比丘，行淫法乃至畜生，非沙門、非釋種子。汝盡形壽不應犯！』

「若能，當言：『能！』

「『汝終不得乃至草葉，不與而取。若比丘，若聚落中、若空地，他所守護物，盜五錢、若五錢物，非沙門、非釋種子。汝盡形壽不應犯！』

「若能，當言：『能！』

「『汝終不得乃至殺蟻子。若比丘，若人、若人類，自手殺、若教人殺、若求刀與、若教死、若贊死：「咄！丈夫！用惡活為？死勝生！」非沙門、非釋種子。汝盡形壽不應犯！』

「若能，當言：『能！』

「『汝終不得乃至戲笑妄語。若比丘，實無過人法，自稱得過人法：諸禪、解脫、三昧、正受及諸道果，非沙門、非釋種子。汝盡形壽不應犯！』

「若能，當言：『能！』

「『諸佛世尊為示現事，善說譬喻：猶如人死，終不能以此身更生；如針鼻決，永不復得為針用；如多羅樹心斷，更不生、不增、不廣；如石破，不可複合。若比丘犯一一墮法，還得比丘法，無有是處。』

「復語言：『汝某甲聽！世尊、應供、等正覺說四依法。比丘盡形壽依糞掃衣住，出家受具足戒。汝若能，當言能。』

【現代漢語翻譯】 現代漢語譯本： 『等正覺（Sammasambuddha，圓滿覺悟者）宣說了四種墮落之法，如果比丘（bhikkhu，佛教僧侶）觸犯其中任何一條，就不是沙門（sramana，修行者），也不是釋迦（Sakya，佛陀的姓氏）的後裔。你絕對不能以慾念之心去看待女人。如果比丘行淫慾之事，哪怕對象是畜生，也不是沙門，也不是釋迦的後裔。你終身都不能觸犯！』 『如果能做到，就回答：『能！』 『你絕對不能拿取哪怕是一片草葉，未經允許就拿走。如果比丘在村落中或空地上，盜取他人守護的財物，價值五錢或超過五錢，就不是沙門，也不是釋迦的後裔。你終身都不能觸犯！』 『如果能做到，就回答：『能！』 『你絕對不能殺害哪怕是一隻螞蟻。如果比丘殺人，或者殺害人類，親手殺，或者教唆他人殺，或者遞刀給別人，或者教人去死，或者讚歎死亡：「唉！大丈夫！這樣痛苦地活著有什麼用？死了比活著更好！」就不是沙門，也不是釋迦的後裔。你終身都不能觸犯！』 『如果能做到，就回答：『能！』 『你絕對不能說哪怕是開玩笑的謊言。如果比丘實際上沒有超越常人的能力，卻自稱獲得了超越常人的能力：諸禪（jhana，禪定）、解脫（vimoksha，從束縛中解脫）、三昧（samadhi，專注的狀態）、正受（samasati，正確的感受）以及各種道果（marga-phala，修行所證得的果位），就不是沙門，也不是釋迦的後裔。你終身都不能觸犯！』 『如果能做到，就回答：『能！』 『諸佛世尊爲了闡明事理，善於運用譬喻：就像人死了，終究不能用這具身體再次出生；就像針的鼻孔斷了，永遠不能再當針使用；就像多羅樹（tala tree）的樹心被砍斷，不再生長、增粗、擴大；就像石頭破碎了，不可能再複合。如果比丘觸犯任何一條墮落之法，還能恢復比丘的身份，這是不可能的。』 『再次說道：『你某甲（N/A，指代人名）聽著！世尊（Bhagavan，佛陀的尊稱）、應供（Arhat，值得供養的人）、等正覺宣說了四種依止之法。比丘終身依靠糞掃衣（pamsukula，從垃圾堆或丟棄物中撿來的布製成的衣服）生活，出家受具足戒（upasampada，佛教中的正式出家儀式）。如果你能做到，就回答能。』

【English Translation】 English version: 'The Sammasambuddha (Perfectly Enlightened One) has declared these four defeats. If a bhikkhu (Buddhist monk) commits any one of them, he is no longer a sramana (ascetic), nor a descendant of the Sakya (Buddha's clan). You must never even look at a woman with lustful thoughts. If a bhikkhu engages in sexual activity, even with an animal, he is no longer a sramana, nor a descendant of the Sakya. You must not commit this for the rest of your life!' 'If you can, answer: 'I can!'' 'You must never take even a blade of grass that is not given. If a bhikkhu, whether in a village or in an empty place, steals property that is guarded by others, worth five coins or more, he is no longer a sramana, nor a descendant of the Sakya. You must not commit this for the rest of your life!' 'If you can, answer: 'I can!'' 'You must never kill even an ant. If a bhikkhu kills a person, or a human being, either by his own hand, or by inciting another to kill, or by providing a knife, or by instructing someone to die, or by praising death: 'Alas! Good man! What is the use of living miserably? Death is better than life!' he is no longer a sramana, nor a descendant of the Sakya. You must not commit this for the rest of your life!' 'If you can, answer: 'I can!'' 'You must never tell even a joking lie. If a bhikkhu, without actually possessing extraordinary qualities, claims to have attained extraordinary qualities: jhana (meditative absorption), vimoksha (liberation), samadhi (concentration), samasati (right perception) and various marga-phala (fruits of the path), he is no longer a sramana, nor a descendant of the Sakya. You must not commit this for the rest of your life!' 'If you can, answer: 'I can!'' 'The Buddhas, the World Honored Ones, in order to illustrate matters, skillfully use similes: Just as a person who is dead can never be born again in this body; just as the eye of a needle that is broken can never be used as a needle again; just as the heartwood of a tala tree (palm tree) that is cut off will never grow again, increase, or expand; just as a stone that is broken cannot be rejoined. If a bhikkhu commits any one of these defeat, there is no possibility that he can regain the status of a bhikkhu.' 'Again he says: 'You, so-and-so (N/A, placeholder for a name), listen! The Bhagavan (Blessed One), the Arhat (Worthy One), the Sammasambuddha has declared these four supports. A bhikkhu should live relying on pamsukula (robes made from discarded cloth) for the rest of his life, having gone forth and received upasampada (full ordination). If you can, answer: 'I can.''

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「『若后得劫貝衣、欽婆羅衣、拘舍耶衣、他家衣，皆是長得。』

「『比丘盡形壽依乞食住，出家受具足戒。汝若能，當言能。』

「『若后得僧前食后食、請食，皆是長得。』

「『比丘盡形壽依樹下住，出家受具足戒。汝若能，當言能。』

「『若后得大小屋重屋，皆是長得。』

「『比丘盡形壽依殘棄藥住，出家受具足戒。汝若能，當言能。』

「『若后得酥、油、蜜、石蜜，皆是長得。』

「復應語言：『汝某甲聽！汝已白四羯磨得如法受具足戒竟。諸天、龍、鬼神皆作是愿：「我何時當得人身，于正法律中出家受具足戒？」汝今已得，如人受王位，汝受比丘法亦如是。當忍易共語，恭敬受教誡。余戒和尚、阿阇梨當廣為汝說。汝當早得具足學戒，學三戒，滅三火，離三界，無復諸垢，成阿羅漢。』」

爾時受具足戒人，不知年歲，不知受戒時。以是白佛，佛言：「應教令知。語言：『汝今受戒時，某年、某月、某日、某時，汝應盡壽憶是事。』」

復有諸犯粗罪別住比丘，厭別住便舍戒罷道；又行摩那埵、本日治、阿浮訶那，被訶責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨，如是諸比丘皆厭罷道。后復欲于正法律出家受具足戒，諸

【現代漢語翻譯】 現代漢語譯本 『如果之後得到劫貝衣（一種棉布衣服）、欽婆羅衣（一種毛織品衣服）、拘舍耶衣（一種絲綢衣服）、他家衣（別人施捨的衣服），這些都是不合規的。』 『比丘（佛教出家男眾）終身依靠乞食為生，出家受具足戒（佛教最高的戒律）。你如果能做到，就說能。』 『如果之後得到僧前食（僧眾用餐前的食物）、后食（僧眾用餐后的食物）、請食（被邀請的食物），這些都是不合規的。』 『比丘終身依靠樹下居住，出家受具足戒。你如果能做到，就說能。』 『如果之後得到大小屋、重屋（多層房屋），這些都是不合規的。』 『比丘終身依靠殘棄藥（被丟棄的藥物）為生，出家受具足戒。你如果能做到，就說能。』 『如果之後得到酥（提煉過的乳製品）、油、蜜、石蜜（冰糖），這些都是不合規的。』 還應該這樣說：『你某甲（指受戒者的名字）聽著！你已經通過四次羯磨（僧團會議）如法地受了具足戒。諸天、龍（神話生物）、鬼神都這樣希望：「我什麼時候才能得到人身，在正法（正確的佛法）律中出家受具足戒？」你現在已經得到了，就像人接受王位一樣，你接受比丘法也是這樣。應當忍耐，容易溝通，恭敬地接受教誨。其餘的戒律，和尚（出家男眾的尊稱）、阿阇梨（導師）會詳細地為你講解。你應該早日得到具足的學戒，學習三戒（戒定慧），滅除三火（貪嗔癡），脫離三界（欲界、色界、無色界），沒有各種污垢，成就阿羅漢（斷絕一切煩惱的聖者）。』 當時，受具足戒的人，不知道自己的年齡，也不知道受戒的時間。因此稟告佛陀，佛陀說：『應該教導他知道。告訴他：「你現在受戒的時間，是某年、某月、某日、某時，你應該終身記住這件事。」』 還有一些犯了粗罪（較重的罪行）別住（被隔離居住）的比丘，厭倦了別住就捨棄戒律還俗；又有正在進行摩那埵（懺悔期）、本日治（治療期）、阿浮訶那（恢復期），被訶責羯磨（譴責）、驅出羯磨（驅逐）、依止羯磨（依止他人）、舉罪羯磨（指控罪行）、下意羯磨（降低身份）的比丘，這些比丘都厭倦了還俗。之後又想在正法律中出家受具足戒，各位...

【English Translation】 English version 『If later one obtains kaobei robes (a type of cotton cloth), qinpoluo robes (a type of woolen cloth), jusheye robes (a type of silk cloth), or robes from others, these are all improperly obtained.』 『A bhikshu (Buddhist monk) should live by begging for food for the rest of his life, having taken the full ordination (upasampada). If you can do this, say that you can.』 『If later one obtains food before the sangha (monastic community), food after the sangha, or food obtained by invitation, these are all improperly obtained.』 『A bhikshu should live under a tree for the rest of his life, having taken the full ordination. If you can do this, say that you can.』 『If later one obtains large or small houses, or multi-story houses, these are all improperly obtained.』 『A bhikshu should live by using discarded medicine for the rest of his life, having taken the full ordination. If you can do this, say that you can.』 『If later one obtains su (clarified butter), oil, honey, or shimmi (rock sugar), these are all improperly obtained.』 Furthermore, one should say: 『Listen, so-and-so (the name of the person receiving ordination)! You have already received the full ordination according to the Dharma (teachings) and Vinaya (rules) through the four karmas (monastic procedures). All the devas (gods), nagas (mythical serpent beings), and yakshas (nature spirits) make this wish: 「When will I be able to obtain a human body and take full ordination in the correct Dharma and Vinaya?」 You have now obtained it, just as a person receives a kingship, so too is your receiving the bhikshu Dharma. You should be patient, easy to communicate with, and respectfully receive instructions. The upadhyaya (preceptor) and acharya (teacher) will explain the remaining precepts to you in detail. You should quickly obtain the full learning of the precepts, learn the three trainings (sila, samadhi, prajna), extinguish the three fires (greed, hatred, delusion), be free from the three realms (desire realm, form realm, formless realm), be without all defilements, and become an arhat (one who has attained enlightenment).』 At that time, the person receiving full ordination did not know his age or the time of ordination. Because of this, it was reported to the Buddha. The Buddha said: 『You should teach him to know. Tell him: 「The time you are receiving ordination is such-and-such year, such-and-such month, such-and-such day, such-and-such time. You should remember this for the rest of your life.」』 Furthermore, there were some bhikshus who had committed gross offenses and were living separately (parivasa), who, being tired of living separately, renounced their vows and abandoned the path; and there were others undergoing manatta (period of penance), bonriji (period of treatment), afuhana (period of rehabilitation), being subjected to tajjaniya-kamma (censure), nissarana-kamma (banishment), upaneyya-kamma (dependence), ukkhittaka-kamma (suspension), pattakujjana-kamma (degradation), all these bhikshus were tired of abandoning the path. Later, they wanted to take full ordination in the correct Dharma and Vinaya, all...

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比丘不知云何？以是白佛，佛言：「應先問：『汝能還行先事，能隨順僧，求僧除滅先事不？』若言不能，不應與出家受具足戒；若言能，應與出家受具足戒。若受具足戒已，若先別住，使還別住，乃至先作下意羯磨，還與作下意羯磨。」

復有諸比丘，和尚、阿阇梨罷道，後來就弟子求出家受具足戒。諸比丘不知云何？以是白佛，佛言：「聽與出家受具足戒。先弟子應與衣缽，助使得成出家受具足戒。」彼人即求先弟子作師，諸比丘不知云何？以是白佛，佛言：「聽先弟子與作師。」復不知誰應恭敬，諸比丘以是白佛，佛言：「后更受戒者，應如法敬師。」

爾時優波離白佛：「諸比丘先已作一語受戒，二語、三語受戒，及善來比丘受戒，眠時受戒，醉時、狂心、散亂心、病壞心受戒；和尚眠時乃至病壞心，二人乃至十人皆作和尚受戒，是等得名受具足戒不？」佛言：「若未制前得名受具足戒，制后不名受具足戒。」

爾時舍利弗、摩訶目揵連、大迦葉、摩訶拘絺羅、摩訶迦旃延、阿那律、富樓那彌多羅尼子、羅睺羅、阿難、難陀，此等諸大阿羅漢到世尊所，頭面禮足，卻坐一面，同聲如優波離問佛，佛答亦如上。

爾時諸比丘無上下坐，不相恭敬，諸居士見，譏訶言：「此輩沙門不知上

【現代漢語翻譯】 現代漢語譯本：比丘們不知道該怎麼辦，因此稟告佛陀。佛陀說：『應該先問：『你能夠恢復先前的事情，能夠隨順僧團，請求僧團消除先前的事情嗎？』如果說不能，就不應該給他出家受具足戒；如果說能，就應該給他出家受具足戒。如果已經受了具足戒，如果先前是別住（Pariwasa，一種懺悔期），就讓他恢復別住，乃至先前做了下意羯磨（Ajjhattavasika，一種更嚴格的懺悔），還給他做下意羯磨。』

又有比丘，他們的和尚（Upadhyaya，戒師）、阿阇梨（Acharya，導師）還俗了，後來向弟子請求出家受具足戒。比丘們不知道該怎麼辦，因此稟告佛陀。佛陀說：『允許他們出家受具足戒。先前的弟子應該給予衣缽，幫助他們成就出家受具足戒。』那人就請求先前的弟子做自己的戒師，比丘們不知道該怎麼辦，因此稟告佛陀。佛陀說：『允許先前的弟子做他的戒師。』又不知道誰應該恭敬誰，比丘們因此稟告佛陀。佛陀說：『後來再受戒的人，應該如法地尊敬老師。』

當時，優波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛陀：『諸位比丘先前已經做了一語受戒、二語、三語受戒，以及善來比丘（Ehi-bhikkhu，佛陀親自說「善來比丘」而受戒）受戒，睡眠時受戒，醉酒時、精神錯亂時、心神散亂時、心智失常時受戒；和尚睡眠時乃至心智失常時，二人乃至十人都做和尚受戒，這些人能算得上受了具足戒嗎？』佛陀說：『在未制定戒律之前，可以算作受了具足戒，制定戒律之後，就不能算作受了具足戒。』

當時，舍利弗（Sariputta，佛陀十大弟子之一，智慧第一）、摩訶目犍連（Maha Moggallana，佛陀十大弟子之一，神通第一）、大迦葉（Mahakassapa，頭陀第一）、摩訶拘絺羅（Mahakotthita）、摩訶迦旃延（Mahakaccana，論議第一）、阿那律（Anuruddha，天眼第一）、富樓那彌多羅尼子（Purna Maitrayani-putra，說法第一）、羅睺羅（Rahula，密行第一）、阿難（Ananda，多聞第一）、難陀（Nanda），這些大阿羅漢（Arhat，已證得涅槃的聖者）來到世尊處，頂禮佛足，退坐一旁，一同像優波離一樣問佛，佛陀的回答也如上面所說。

當時，諸位比丘沒有上下之分地坐著，互不恭敬，諸位居士看見了，譏諷說：『這些沙門（Sramana，出家修行者）不知道長幼尊卑。』

【English Translation】 English version: The Bhikkhus (monks) did not know what to do, so they reported this to the Buddha. The Buddha said, 'You should first ask: 'Are you able to restore your previous actions, able to comply with the Sangha (monastic community), and request the Sangha to undo your previous actions?' If they say they are unable, they should not be given ordination and full acceptance into the Sangha. If they say they are able, they should be given ordination and full acceptance into the Sangha. If they have already received full ordination, if they were previously in Pariwasa (a period of penance), they should resume Pariwasa. Even if they previously performed Ajjhattavasika (a stricter form of penance), they should resume Ajjhattavasika.'

Furthermore, there were Bhikkhus whose Upadhyayas (preceptors) and Acharyas (teachers) had renounced the monastic life and later requested ordination and full acceptance into the Sangha from their disciples. The Bhikkhus did not know what to do, so they reported this to the Buddha. The Buddha said, 'They are permitted to be given ordination and full acceptance into the Sangha. The former disciples should provide them with robes and a bowl, and help them to achieve ordination and full acceptance into the Sangha.' That person then requested the former disciple to be their preceptor. The Bhikkhus did not know what to do, so they reported this to the Buddha. The Buddha said, 'The former disciple is permitted to be their preceptor.' They also did not know who should respect whom, so the Bhikkhus reported this to the Buddha. The Buddha said, 'The one who receives ordination later should respectfully honor the teacher according to the Dharma (teachings).'

At that time, Upali (one of the Buddha's ten chief disciples, foremost in discipline) reported to the Buddha: 'The Bhikkhus have previously received ordination with one utterance, two utterances, three utterances, and ordination as an Ehi-bhikkhu (a monk ordained by the Buddha saying 'Come, Bhikkhu'), ordination while sleeping, ordination while drunk, with a deranged mind, with a distracted mind, with a diseased mind; when the preceptor is sleeping, even with a diseased mind, two people or even ten people act as preceptors for ordination. Are these considered to have received full ordination?' The Buddha said, 'Before the rules were established, they were considered to have received full ordination. After the rules were established, they are not considered to have received full ordination.'

At that time, Sariputta (one of the Buddha's ten chief disciples, foremost in wisdom), Maha Moggallana (one of the Buddha's ten chief disciples, foremost in psychic powers), Mahakassapa (foremost in ascetic practices), Mahakotthita, Mahakaccana (foremost in explaining the teachings), Anuruddha (foremost in divine eye), Purna Maitrayani-putra (foremost in preaching), Rahula (foremost in diligence), Ananda (foremost in hearing the teachings), and Nanda, these great Arhats (enlightened beings who have attained Nirvana) came to the World Honored One, bowed their heads at his feet, sat to one side, and asked the Buddha in the same voice as Upali. The Buddha's answer was also as above.

At that time, the Bhikkhus sat without regard for seniority, without respecting each other. The laypeople saw this and criticized them, saying, 'These Sramanas (wandering ascetics) do not know the proper order of seniority.'

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中下坐，無有長幼。無沙門行，破沙門法！」諸長老比丘聞，種種訶責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，問諸比丘：「誰應受第一座、第一施、第一恭敬禮拜？」諸比丘或言：「剎利、婆羅門、長者、居士、出家者應受。」或言：「誦毗尼、法師、阿練若、行十二頭陀，乃至得阿羅漢者，應受。」佛言：「不應爾！」諸比丘白佛：「若不爾，誰應受？」佛言：「過去世時，海邊有尼拘律樹，覆五百乘車。時有三獸住彼樹下：一者雉、二者獼猴、三者象。雖為親友，而不相推敬，後作是議：『我等既為親友，如何不相推敬？應計年長者為尊，少者為卑。』議已，問象：『汝憶何久遠事？』象言：『我憶此樹至我腹時。』復問獼猴，獼猴言：『憶我平立，嚙此樹頭時。』復問雉，雉言：『我憶昔于某處食此樹子，來此吐核，遂生此樹。』於是推雉為上，獼猴處中，像為下焉。若欲行時，獼猴負雉，像負獼猴。雉教二獸行十善業，皆共受行。世人聞之，皆受其化，遂名行善為雉梵行。行其法者，命終生天。

「諸比丘！畜生猶尚知有尊卑，況我正法而不相敬。汝等從今先受具足戒者，應受第一坐、第一施、第一恭敬禮拜，如是奉行。」(受戒法竟)

【現代漢語翻譯】 現代漢語譯本 坐在較低的位置上，不分年長年幼。沒有沙門的德行，破壞沙門的法規！』眾位長老比丘聽了，紛紛責備他們，並將此事稟告佛陀。佛陀因此事召集比丘僧眾，問各位比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種責備之後，問各位比丘：『誰應該接受第一座、第一供養、第一恭敬禮拜？』各位比丘有的說：『剎帝利（Kshatriya，印度種姓制度中的武士階層）、婆羅門（Brahmin，印度種姓制度中的祭司階層）、長者、居士、出家者應該接受。』有的說：『背誦《毗奈耶》（Vinaya，佛教戒律）、法師、住在阿蘭若（Aranya，寂靜處）的人、修行十二頭陀（Dhuta，苦行），乃至證得阿羅漢（Arhat，已解脫生死輪迴的聖者）果位的人，應該接受。』佛陀說：『不應該這樣！』各位比丘問佛陀：『如果不這樣，誰應該接受呢？』佛陀說：『過去世的時候，海邊有一棵尼拘律樹（Nyagrodha，榕樹），樹蔭覆蓋五百輛車。當時有三種動物住在樹下：一是雉雞、二是獼猴、三是大象。雖然是親密的朋友，卻不互相尊敬，後來商議說：『我們既然是親密的朋友，怎麼能不互相尊敬呢？應該按照年齡大小來決定尊卑。』商議完畢，問大象：『你記得什麼久遠的事情？』大象說：『我記得這棵樹長到我肚子那麼高的時候。』又問獼猴，獼猴說：『我記得我站直身體，咬這棵樹頂端的時候。』又問雉雞，雉雞說：『我記得以前在某個地方吃了這棵樹的種子，來到這裡吐出果核，於是就長出了這棵樹。』於是推舉雉雞為最尊長，獼猴居中，大象在下。如果要出行，獼猴揹著雉雞，大象揹著獼猴。雉雞教導兩種動物奉行十善業（Dasa Kusala，身口意所行的十種善行），都一起奉行。世人聽說了這件事，都接受了它們的教化，於是將行善稱為雉梵行（雉雞的清凈行為）。奉行這種法的人，命終之後便能昇天。 『各位比丘！畜生尚且知道要有尊卑，何況我的正法（Sad-dharma，真正的佛法）而不互相尊敬。你們從今以後，先受具足戒（Upasampada，比丘或比丘尼所受的正式戒律）的人，應該接受第一座、第一供養、第一恭敬禮拜，這樣奉行。』（受戒法完畢）

【English Translation】 English version Sitting in lower seats, without regard for seniority. Lacking the conduct of a Shramana (Shramana, a wandering ascetic), violating the rules of a Shramana!』 The elder Bhikshus (Bhikshu, Buddhist monk) heard this and variously rebuked them, reporting the matter to the Buddha. The Buddha, regarding this matter, assembled the Bhikshu Sangha (Sangha, monastic community) and asked the Bhikshus: 『Is this really what you have done?』 They replied: 『Indeed, it is so, O Blessed One!』 After various rebukes, the Buddha asked the Bhikshus: 『Who should receive the foremost seat, the foremost offering, the foremost respectful salutation?』 Some Bhikshus said: 『Kshatriyas (Kshatriya, the warrior caste in the Indian caste system), Brahmins (Brahmin, the priestly caste in the Indian caste system), elders, householders, and renunciants should receive them.』 Others said: 『Those who recite the Vinaya (Vinaya, the Buddhist code of conduct), Dharma masters, those who dwell in Aranyas (Aranya, a secluded place), those who practice the twelve Dhutas (Dhuta, ascetic practices), even those who have attained Arhatship (Arhat, one who has attained liberation from the cycle of rebirth), should receive them.』 The Buddha said: 『It should not be so!』 The Bhikshus asked the Buddha: 『If not so, who should receive them?』 The Buddha said: 『In the past, by the seashore, there was a Nyagrodha tree (Nyagrodha, banyan tree) that shaded five hundred carts. At that time, three animals lived under that tree: a pheasant, a monkey, and an elephant. Although they were close friends, they did not respect each other. Later, they deliberated: 『Since we are close friends, how can we not respect each other? We should determine seniority based on age, with the younger ones being subordinate.』 Having deliberated, they asked the elephant: 『What distant event do you remember?』 The elephant said: 『I remember when this tree reached my belly.』 They then asked the monkey, who said: 『I remember standing upright and biting the top of this tree.』 They then asked the pheasant, who said: 『I remember eating the seeds of this tree in a certain place, coming here to spit out the pit, and thus this tree grew.』 Therefore, they esteemed the pheasant as the eldest, the monkey in the middle, and the elephant as the youngest. When they wanted to travel, the monkey carried the pheasant, and the elephant carried the monkey. The pheasant taught the two animals to practice the ten wholesome deeds (Dasa Kusala, ten virtuous actions of body, speech, and mind), and they all practiced them together. When people heard of this, they all accepted their teachings, and thus practicing good deeds was called the pheasant's Brahmacharya (Brahmacharya, pure conduct of the pheasant). Those who practice this Dharma (Dharma, teachings), upon death, are reborn in the heavens. 『Bhikshus! Even animals know to have respect for seniority, how much more so should you not respect each other in my true Dharma (Sad-dharma, the true Dharma). From now on, those who have first received the Upasampada (Upasampada, full ordination as a Bhikshu or Bhikshuni) should receive the foremost seat, the foremost offering, the foremost respectful salutation. Thus, practice accordingly.』 (The precepts ceremony concluded)

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五分律卷第十七 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十八(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第三分之四布薩法

佛在王舍城。爾時外道、沙門、婆羅門月八日、十四日、十五日，共集一處和合布薩說法，多有眾人來往供養。瓶沙王見之，作是念：「若正法弟子亦如是者，不亦善乎！我當率諸官屬往彼聽法，恭敬供養，令一切人長夜獲安。」

爾時世尊亦作是念：「我為諸比丘結戒，而諸比丘有不聞者，不能誦學，不能憶持。我今當聽諸比丘布薩說戒。」瓶沙王念已到佛所，頭面禮足，卻坐一面，以所念白佛。佛為王說種種妙法，示教利喜已，即便還宮。佛以是事集比丘僧，以瓶沙王所白及己所念，告諸比丘：「今以十利故，聽諸比丘布薩說戒。」

佛既聽布薩說戒，諸比丘便日日布薩。以是白佛，佛言：「不應爾！」

諸比丘復二日、三日至五日一布薩。以是白佛，佛言：「亦不應爾！聽月八日、十四日說法，十五日布薩。」

諸比丘不知應說何法，以是白佛，佛言：「應讚歎三寶、念處、正勤、神足、根、力、覺、道。為諸施主讚歎諸天。」

諸比丘便合聲讚歎三寶，以是白佛，佛言：「

【現代漢語翻譯】 現代漢語譯本

五分律第十七卷 大正藏第22冊 No. 1421 彌沙塞部和醯五分律

五分律第十八卷 (彌沙塞)

宋 罽賓（Kashmir）三藏佛陀什（Buddha-jiva）共竺道生等譯

第三分之四 布薩法（Uposatha-dharma）

佛陀在王舍城（Rajagrha）。當時，外道（Tirthika）、沙門（Sramana）、婆羅門（Brahmana）在每月的初八、十四、十五日，聚集在一起和合布薩說法，吸引了很多人前來供養。瓶沙王（Bimbisara）看到這種情況，心想：『如果正法（Sad-dharma）的弟子也能這樣做，豈不是很好！我應當帶領我的官屬前往聽法，恭敬供養，使一切人在漫長的黑夜裡獲得安樂。』

當時，世尊（Bhagavan）也這樣想：『我為眾比丘（Bhikkhu）制定戒律，但有些比丘沒有聽聞，不能誦讀學習，不能憶持。我現在應當允許眾比丘布薩說戒。』瓶沙王想到這裡，就去到佛陀那裡，頭面禮足，退坐在一旁，將自己的想法告訴佛陀。佛陀為瓶沙王宣說了種種妙法，開示教導，令他歡喜，然後瓶沙王就回宮了。佛陀因為這件事召集了比丘僧團，將瓶沙王所說以及自己所想的，告訴眾比丘：『現在因為有十種利益的緣故，允許眾比丘布薩說戒。』

佛陀允許布薩說戒后，眾比丘便每天都進行布薩。他們將此事稟告佛陀，佛陀說：『不應該這樣！』

眾比丘又改為每兩日、三日至五日進行一次布薩。他們將此事稟告佛陀，佛陀說：『也不應該這樣！允許在每月的初八、十四日說法，十五日布薩。』

眾比丘不知道應該說什麼法，他們將此事稟告佛陀，佛陀說：『應當讚歎三寶（Tri-ratna）、念處（Smrtyupasthana）、正勤（Samyak-pradhana）、神足（Iddhipada）、根（Indriya）、力（Bala）、覺（Bojjhanga）、道（Marga）。為諸施主讚歎諸天（Deva）。』

眾比丘便一起合聲讚歎三寶，他們將此事稟告佛陀，佛陀說：

【English Translation】 English version

Volume 17 of the Five-Part Vinaya T22 No. 1421 Mahisasaka Vinaya

Volume 18 of the Five-Part Vinaya (Mahisasaka)

Translated by Tripitaka Master Buddha-jiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others.

Part Three, Section Four: The Uposatha Dharma

The Buddha was in Rajagrha (王舍城). At that time, the Tirthikas (外道), Sramanas (沙門), and Brahmanas (婆羅門) gathered together on the eighth, fourteenth, and fifteenth days of each month to perform Uposatha (布薩) and preach the Dharma, attracting many people to come and make offerings. King Bimbisara (瓶沙王) saw this and thought: 'If the disciples of the Sad-dharma (正法) could also do this, wouldn't it be wonderful! I should lead my officials to go and listen to the Dharma, respectfully make offerings, so that all people can obtain peace and happiness in the long night.'

At that time, the Bhagavan (世尊) also thought: 'I have established precepts for the Bhikkhus (比丘), but some Bhikkhus have not heard them, cannot recite and learn them, and cannot remember them. I should now allow the Bhikkhus to perform Uposatha and recite the precepts.' King Bimbisara, having thought this, went to the Buddha, prostrated himself at his feet, and sat to one side, telling the Buddha his thoughts. The Buddha spoke various wonderful Dharmas for King Bimbisara, instructing and delighting him, and then King Bimbisara returned to the palace. The Buddha gathered the Sangha of Bhikkhus because of this matter, and told the Bhikkhus what King Bimbisara had said and what he himself had thought: 'Now, because of ten benefits, I allow the Bhikkhus to perform Uposatha and recite the precepts.'

After the Buddha allowed the Uposatha and the recitation of precepts, the Bhikkhus performed Uposatha every day. They reported this matter to the Buddha, and the Buddha said: 'It should not be so!'

The Bhikkhus then changed to performing Uposatha every two, three, or five days. They reported this matter to the Buddha, and the Buddha said: 'It should also not be so! Allow the Dharma to be preached on the eighth and fourteenth days of each month, and the Uposatha to be performed on the fifteenth day.'

The Bhikkhus did not know what Dharma should be spoken, and they reported this matter to the Buddha, and the Buddha said: 'One should praise the Tri-ratna (三寶), the Smrtyupasthana (念處), the Samyak-pradhana (正勤), the Iddhipada (神足), the Indriya (根), the Bala (力), the Bojjhanga (覺), and the Marga (道). Praise the Devas (諸天) for the donors.'

The Bhikkhus then praised the Tri-ratna together in unison, and they reported this matter to the Buddha, and the Buddha said:

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不應爾！聽請一人。」

諸比丘請破戒、破見比丘，因此得勢。以是白佛，佛言：「不應爾！應請學戒者。」

諸比丘復請睞眼諸病比丘，毀辱眾僧者。以是白佛，佛言：「不應爾！應請諸根具足，成就記論，持阿含者。」

時眾中多有此人，諸比丘不知請誰。以是白佛，佛言：「應次第請。」

所請比丘說法疲極，以是白佛，佛言：「應更請代。」

諸比丘作歌詠聲說法，以是白佛，佛言：「不應爾！」

說法時眾會不得盡聞，以是白佛，佛言：「應敷高座在上說法。」

猶不盡聞，以是白佛，佛言：「應立聽。」

久立腳腫，以是白佛，佛言：「應行聽。」

時諸比丘露地布薩，為蚊虻、風雨、塵土所困。以是白佛，佛言：「聽作布薩堂。」

彼布薩堂無地敷，污諸比丘腳，數洗生病。以是白佛，佛言：「應以泥塗地，凈治令好；亦聽敷十種衣及婆婆等柔軟草。」

佛既聽敷衣，便以錦布地。諸居士見，譏訶言：「此諸沙門如王大臣！」以是白佛，佛言：「不應錦上經行！」

時諸比丘以華散高座上比丘，諸居士譏訶言：「如王大臣！」以是白佛，佛言：「不應爾！」

復有諸白衣，為供養法故，欲以華散高座上比丘；諸比丘

【現代漢語翻譯】 現代漢語譯本： 『不應該那樣！應該邀請一個人。』

眾比丘邀請破戒、破見（持有錯誤見解）的比丘，因此這些人得勢。因此稟告佛陀，佛陀說：『不應該那樣！應該邀請持戒精嚴的人。』

眾比丘又邀請斜眼、患病的比丘，以及詆譭侮辱僧團的人。因此稟告佛陀，佛陀說：『不應該那樣！應該邀請諸根具足（身體健全），成就記論（精通教義），持阿含（通達阿含經）的人。』

當時僧團中有很多這樣的人，眾比丘不知道應該邀請誰。因此稟告佛陀，佛陀說：『應該按順序邀請。』

被邀請的比丘說法后疲憊不堪，因此稟告佛陀，佛陀說：『應該再邀請人代替。』

眾比丘用歌唱的聲音說法，因此稟告佛陀，佛陀說：『不應該那樣！』

說法時，大眾不能完全聽清楚，因此稟告佛陀，佛陀說：『應該設定高座，在上面說法。』

仍然不能完全聽清楚，因此稟告佛陀，佛陀說：『應該站立聽法。』

長時間站立導致腳腫脹，因此稟告佛陀，佛陀說：『應該走動著聽法。』

當時眾比丘在露天舉行布薩（一種佛教儀式），被蚊蟲、風雨、塵土所困擾。因此稟告佛陀，佛陀說：『允許建造布薩堂。』

那布薩堂沒有鋪地，弄髒了眾比丘的腳，頻繁清洗導致生病。因此稟告佛陀，佛陀說：『應該用泥塗抹地面，清潔整理好；也允許鋪設十種衣物以及婆婆（一種柔軟的草）等柔軟的草。』

佛陀既然允許鋪設衣物，（眾比丘）便用錦布鋪地。眾居士看見了，譏諷說：『這些沙門（出家人）如同國王大臣！』因此稟告佛陀，佛陀說：『不應該在錦布上行走！』

當時眾比丘用鮮花散在高座上的比丘身上，眾居士譏諷說：『如同國王大臣！』因此稟告佛陀，佛陀說：『不應該那樣！』

又有白衣（在家信徒），爲了供養佛法，想要用鮮花散在高座上的比丘身上；眾比丘

【English Translation】 English version: 『It should not be so! One person should be invited.』

The Bhikshus (monks) invited Bhikshus who had broken the precepts and held wrong views, and as a result, these people gained influence. Therefore, they reported this to the Buddha, and the Buddha said, 『It should not be so! Those who uphold the precepts should be invited.』

The Bhikshus also invited Bhikshus with squinting eyes and illnesses, as well as those who slandered and insulted the Sangha (monastic community). Therefore, they reported this to the Buddha, and the Buddha said, 『It should not be so! Those whose faculties are complete (healthy), who have mastered the teachings, and who uphold the Agamas (collections of early Buddhist texts) should be invited.』

At that time, there were many such people in the Sangha, and the Bhikshus did not know whom to invite. Therefore, they reported this to the Buddha, and the Buddha said, 『They should be invited in order.』

The invited Bhikshu became exhausted after teaching the Dharma (Buddhist teachings), therefore they reported this to the Buddha, and the Buddha said, 『Another person should be invited to take their place.』

The Bhikshus taught the Dharma with singing voices, therefore they reported this to the Buddha, and the Buddha said, 『It should not be so!』

When the Dharma was being taught, the assembly could not hear everything clearly, therefore they reported this to the Buddha, and the Buddha said, 『A high seat should be set up, and the Dharma should be taught from above.』

They still could not hear everything clearly, therefore they reported this to the Buddha, and the Buddha said, 『They should listen standing up.』

Standing for a long time caused their feet to swell, therefore they reported this to the Buddha, and the Buddha said, 『They should listen while walking.』

At that time, the Bhikshus were holding the Posadha (Uposatha, a Buddhist observance day) in the open, and were troubled by mosquitoes, gadflies, wind, rain, and dust. Therefore, they reported this to the Buddha, and the Buddha said, 『A Posadha hall may be built.』

That Posadha hall had no flooring, which dirtied the Bhikshus' feet, and frequent washing caused illness. Therefore, they reported this to the Buddha, and the Buddha said, 『The ground should be plastered with mud, cleaned, and tidied; also, ten kinds of cloth and soft grasses such as Bava (a type of soft grass) may be spread.』

Since the Buddha had allowed the spreading of cloth, (the Bhikshus) spread brocade on the ground. The laypeople saw this and ridiculed them, saying, 『These Shramanas (ascetics) are like kings and ministers!』 Therefore, they reported this to the Buddha, and the Buddha said, 『One should not walk on brocade!』

At that time, the Bhikshus scattered flowers on the Bhikshu on the high seat, and the laypeople ridiculed them, saying, 『Like kings and ministers!』 Therefore, they reported this to the Buddha, and the Buddha said, 『It should not be so!』

Furthermore, some laypeople, wishing to make offerings to the Dharma, wanted to scatter flowers on the Bhikshu on the high seat; the Bhikshus

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不聽，便瞋訶言：「諸比丘不堪受供養！」以是白佛，佛言：「白衣欲散華隨意，若落比丘頭及衣上，應拂去，落高座上無苦。」

時諸白衣聞法歡喜，欲佈施。諸比丘恐墮客作，數不敢受。以是白佛，佛言：「為法供養聽受。」

時諸比丘說法少時便止，諸天鬼神謂竟便去；須臾復說，彼復來還，如是非一，便瞋恨言：「此諸比丘不齊限說法，如小兒戲！」諸比丘以是白佛，佛言：「應作齊限說法，說法竟，應咒愿。」

爾時劫賓那住乙師羅山，作是念：「我今當往僧集會處布薩不？」復作是念：「我常清凈，何須復往？」爾時世尊知其所念，于王舍城沒涌出其前，就座而坐，語言：「汝莫作是念：『我常清凈，何須復往布薩？』若汝等不往，不敬重布薩，誰當敬重者？」世尊如是教已，便與俱沒彼處，出王舍城，以是事集比丘僧，說劫賓那念及己教敕，告諸比丘：「今聽諸比丘和合布薩，若不往，突吉羅。」

應一知法比丘，若上座、若上座等，說言：「大德僧聽！今十五日布薩說戒，僧一心作布薩說戒。若僧時到僧忍聽。白如是。」

「諸大德！今布薩說波羅提木叉，一切共聽，善思念之。若有罪應發露，無罪者默然。默然故，當知我及諸大德清凈；如聖默然，我及諸大德亦如

【現代漢語翻譯】 現代漢語譯本： 不聽從，就嗔怒呵斥說：『這些比丘不配接受供養！』因此將此事稟告佛陀，佛陀說：『在家居士想要散花是隨意的，如果花落在比丘的頭上或衣服上，應該拂去，落在高座上則沒有妨礙。』 當時，一些在家居士聽法後心生歡喜，想要佈施。比丘們擔心會因此被當成傭工，所以不敢多接受。因此將此事稟告佛陀，佛陀說：『爲了佛法而供養，可以接受。』 當時，一些比丘說法時間很短就停止，諸天鬼神以為結束了就離開了；過一會兒又開始說，他們又回來，像這樣不止一次，於是就嗔恨地說：『這些比丘說法沒有固定的時間，像小孩子玩耍一樣！』比丘們因此將此事稟告佛陀，佛陀說：『應該規定說法的時間，說法結束后，應該咒愿。』 當時，劫賓那（Kappina，人名）住在乙師羅山（Eḷakalaka parvata，山名），心中想：『我現在應該去僧團處參加布薩（Uposatha，每半月舉行的集會）嗎？』又想：『我經常保持清凈，何必再去呢？』當時，世尊知道他心中的想法，就在王舍城（Rājagṛha，城市名）消失，然後出現在他面前，就座而坐，說：『你不要這樣想：「我經常保持清凈，何必再去參加布薩？」如果你們不去，不敬重布薩，誰會敬重呢？』世尊這樣教導后，就和他一起消失在那個地方，出現在王舍城。因為這件事召集了比丘僧團，說了劫賓那的想法以及自己對他的教誨，告訴諸比丘：『現在允許諸比丘和合舉行布薩，如果不去，犯突吉羅（Dukkata，一種輕罪）。』 應該由一位知法的比丘，無論是上座（長老），還是與上座同等資格的比丘，說：『大德僧眾請聽！今天是十五日布薩說戒的日子，僧眾一心舉行布薩說戒。如果僧眾認為時間已到，請允許。稟告如上。』 『諸位大德！現在布薩，宣說波羅提木叉（Prātimokṣa，戒律），大家一起聽，好好思考。如果有什麼罪過，應該發露懺悔，沒有罪過的人就保持沉默。因為沉默的緣故，應當知道我和諸位大德都是清凈的；如同聖者的沉默一樣，我和諸位大德也一樣清凈。

【English Translation】 English version: If they did not listen, they would angrily scold, saying: 'These Bhikkhus are not worthy of receiving offerings!' They reported this to the Buddha, who said: 'Laypeople are free to scatter flowers as they wish. If the flowers fall on the heads or robes of the Bhikkhus, they should brush them off. There is no harm if they fall on the high seat.' At that time, some laypeople, delighted by the Dharma, wished to make offerings. The Bhikkhus, fearing they would be mistaken for laborers, dared not accept many offerings. They reported this to the Buddha, who said: 'Offerings made for the sake of the Dharma may be accepted.' At that time, some Bhikkhus would stop teaching the Dharma after a short time. The Devas (gods) and spirits, thinking it was over, would leave. After a while, they would start teaching again, and the Devas and spirits would return. This happened more than once, and they became angry, saying: 'These Bhikkhus do not have a fixed time for teaching the Dharma; it is like children playing!' The Bhikkhus reported this to the Buddha, who said: 'The time for teaching the Dharma should be fixed, and after the teaching, blessings should be recited.' At that time, Kappina (a person's name) was dwelling on Eḷakalaka parvata (a mountain's name), thinking: 'Should I go to the Sangha (community of monks) for the Uposatha (fortnightly observance) today?' Then he thought: 'I am always pure; why should I go again?' At that time, the Blessed One, knowing his thoughts, vanished from Rājagṛha (a city's name) and appeared before him, sitting down and saying: 'Do not think like this: 「I am always pure; why should I go to the Uposatha?」 If you do not go and do not respect the Uposatha, who will respect it?' After teaching him in this way, the Blessed One vanished with him from that place and appeared in Rājagṛha. Because of this matter, he gathered the Sangha of Bhikkhus, spoke of Kappina's thoughts and his own instruction to him, and told the Bhikkhus: 'Now I allow the Bhikkhus to assemble together for the Uposatha. If one does not go, it is a Dukkata (a minor offense).' A Bhikkhu who knows the Dharma, whether a Thera (elder) or one equal to a Thera, should say: 'Venerable Sangha, listen! Today is the fifteenth day, the day for the Uposatha and recitation of the Prātimokṣa (code of monastic discipline). The Sangha should focus on performing the Uposatha and reciting the Prātimokṣa. If the Sangha deems it is time, let them permit it. I announce thus.' 'Venerable ones! Now is the Uposatha, and the Prātimokṣa will be recited. Everyone should listen together and reflect well. If there is any offense, it should be confessed. Those who are without offense should remain silent. Because of this silence, it should be known that I and the Venerable ones are pure; like the silence of the saints, I and the Venerable ones are also pure.'

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是。若比丘如是眾中，乃至三唱，憶有罪不發露，得故妄語罪。故妄語罪，佛說遮道法，發露者得安樂。」

是中波羅提木叉者：以此戒防護諸根，增長善法，于諸善法最為初門故，名為波羅提木叉；複次數此戒法分別名句，總名為波羅提木叉。

諸比丘不知應幾種布薩，以是白佛，佛言：「有五種布薩：一、心念口言；二、向他說凈；三、廣略說戒；四、自恣布薩；五、和合布薩。」

諸比丘不知應幾種說戒，以是白佛，佛言：「有五種說戒：一、說戒序已，言餘僧所常聞；二、說戒序及四墮法已，言餘僧所常聞；三、說戒序至十三，言餘僧所常聞；四、說戒序至二不定法，言餘僧所常聞；五、廣說。」

諸比丘不知有幾種持律，以是白佛。佛言：「有五種持律。」如前說。「持律比丘有五種功德。」亦如前說。

持律比丘有七種宜：一、多聞諸法；二、能籌量是法、非法；三、善籌量比尼；四、善攝師教；五、若到他處，所說無畏；六、自住比尼；七、知共、不共戒。

復有七宜：一、自住戒，威儀成就，畏慎小罪；二、多聞，能持佛所說法；三、誦二部戒；四、知犯；五、知不犯；六、知悔過；七、知不悔過。

復有七宜：三如上；四、不隨愛；五、不隨恚；六、

【現代漢語翻譯】 現代漢語譯本：是的，如果比丘在僧團中，乃至三次唱誦，記得自己有罪卻不發露，就犯了故意妄語罪。故意妄語罪，佛說會遮蔽解脫之道，發露懺悔者才能得到安樂。

這裡所說的波羅提木叉（Pratimoksha，戒律）：憑藉此戒律防護諸根，增長善法，對於各種善法來說是最開始的門徑，所以名為波羅提木叉；再次數說此戒律的法條，分別說明名相和語句，總稱為波羅提木叉。

眾比丘不知道應該進行幾種布薩（Posadha，齋戒），因此稟告佛陀，佛陀說：『有五種布薩：一、心中憶念口中說出；二、向他人說自己清凈；三、廣略地宣說戒律；四、自恣布薩（允許他人指出自己的過失）；五、和合布薩（僧團共同進行的齋戒）。』

眾比丘不知道應該進行幾種說戒，因此稟告佛陀，佛陀說：『有五種說戒：一、說了戒序之後，說其餘僧眾經常聽聞的內容；二、說了戒序以及四種墮法之後，說其餘僧眾經常聽聞的內容；三、說了戒序直到十三種罪之後，說其餘僧眾經常聽聞的內容；四、說了戒序直到二種不定法之後，說其餘僧眾經常聽聞的內容；五、廣說。』

眾比丘不知道有幾種持律，因此稟告佛陀。佛陀說：『有五種持律。』如前面所說。『持律比丘有五種功德。』也如前面所說。

持律比丘有七種適宜：一、廣博聽聞各種佛法；二、能夠衡量什麼是法、什麼不是法；三、善於衡量比尼（Vinaya，律藏）；四、善於攝持師長的教誨；五、如果到了其他地方，所說的話沒有畏懼；六、自己安住于比尼之中；七、知道共同的戒律和不共同的戒律。

又有七種適宜：一、自己安住于戒律之中，威儀成就，畏懼謹慎對待小罪；二、廣博聽聞，能夠受持佛陀所說的法；三、背誦比丘和比丘尼的兩種戒律；四、知道什麼是犯戒；五、知道什麼是不犯戒；六、知道如何懺悔過錯；七、知道如何不懺悔過錯。

又有七種適宜：前三種如上所述；四、不隨順貪愛；五、不隨順嗔恚；六、

【English Translation】 English version: Yes, if a Bhikshu (monk) in the Sangha (community), even after being reminded three times, remembers having committed an offense but does not confess it, he commits the offense of intentional lying. The Buddha said that the offense of intentional lying obstructs the path to liberation, while those who confess and repent will attain peace and happiness.

Here, Pratimoksha (code of monastic discipline) means: relying on these precepts to protect the senses, increase good deeds, and because it is the initial gateway to all good dharmas, it is called Pratimoksha; furthermore, enumerating the articles of this code, explaining the terms and phrases separately, is collectively called Pratimoksha.

The Bhikshus did not know how many kinds of Posadha (observance day) there should be, so they reported this to the Buddha. The Buddha said, 'There are five kinds of Posadha: 1. Recalling in the mind and speaking out; 2. Declaring one's purity to others; 3. Expounding the precepts in detail or brief; 4. Self-surrender Posadha (allowing others to point out one's faults); 5. Harmonious Posadha (observance day conducted jointly by the Sangha).'

The Bhikshus did not know how many kinds of recitation of precepts there should be, so they reported this to the Buddha. The Buddha said, 'There are five kinds of recitation of precepts: 1. After reciting the introduction to the precepts, speaking of what the rest of the Sangha has often heard; 2. After reciting the introduction to the precepts and the four downfall offenses, speaking of what the rest of the Sangha has often heard; 3. After reciting the introduction to the precepts up to the thirteen offenses, speaking of what the rest of the Sangha has often heard; 4. After reciting the introduction to the precepts up to the two undetermined offenses, speaking of what the rest of the Sangha has often heard; 5. Expounding in detail.'

The Bhikshus did not know how many kinds of upholding the Vinaya (monastic rules) there were, so they reported this to the Buddha. The Buddha said, 'There are five kinds of upholding the Vinaya,' as mentioned before. 'A Bhikshu who upholds the Vinaya has five kinds of merits,' also as mentioned before.

A Bhikshu who upholds the Vinaya has seven suitable qualities: 1. Being widely learned in various Dharmas; 2. Being able to discern what is Dharma and what is not Dharma; 3. Being skilled in assessing the Vinaya; 4. Being skilled in upholding the teacher's teachings; 5. If arriving at other places, speaking without fear; 6. Abiding in the Vinaya oneself; 7. Knowing the common and uncommon precepts.

There are also seven suitable qualities: 1. Abiding in the precepts oneself, accomplishing dignified conduct, and being fearful and cautious of minor offenses; 2. Being widely learned, able to uphold the Dharma spoken by the Buddha; 3. Reciting the two sets of precepts for Bhikshus and Bhikshunis (nuns); 4. Knowing what constitutes an offense; 5. Knowing what does not constitute an offense; 6. Knowing how to repent for offenses; 7. Knowing how not to repent for offenses.

There are also seven suitable qualities: The first three are as mentioned above; 4. Not following attachment; 5. Not following aversion; 6.

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不隨癡；七、不隨畏。

時諸比丘在界內，作別眾，不如法布薩；復有和合，不如法布薩；復有如法，別眾布薩；復有如法，和合布薩。以是白佛，佛言：「前三布薩有過，羯磨不成，犯突吉羅。后一布薩無過，羯磨成就，無犯。」

爾時瓶沙王作五歲一閏，外道、沙門、婆羅門皆悉依承，而諸比丘獨不肯用。諸臣及民皆譏訶言：「沙門釋子在王境內，不用王閏。」諸比丘以是白佛，佛言：「應隨王法。」

諸比丘不知云何隨王法？以是白佛，佛言：「聽少一夜布薩。」

諸比丘便常少一夜布薩，以是白佛，佛言：「不應常少一夜布薩！聽三足一少，如是五歲，為長一月，以順王閏。」

時諸比丘說戒日至諸處布薩，或遇野火、或遇水漲、或遭八月賊，有梵行難、衣缽難、命難。以是白佛，佛言：「不應說戒日，為說戒至他處，去者突吉羅。聽所住處，若有平地、若有柔軟草、若有大樹、若有大盤石，應白二羯磨結作布薩處。」

一比丘白：「大德僧聽！今結此作布薩處。若僧時到僧忍聽。白如是。」

「大德僧聽！今結此作布薩處。誰諸長老忍，默然；若不忍者，說。僧已結作布薩處竟；僧忍，默然故。是事如是持。」

諸比丘于露地布薩，為風雨、蚊虻所困。

【現代漢語翻譯】 現代漢語譯本： 七、不隨愚癡；八、不隨恐懼。

當時，一些比丘在僧團的界限內，進行各自為政的布薩，不如法；又有和合的僧團，進行不如法的布薩；又有如法的，各自為政的布薩；又有如法的，和合的布薩。他們將此事稟告佛陀，佛陀說：『前三種布薩有過失，羯磨不成，犯突吉羅罪。后一種布薩沒有過失，羯磨成就，沒有犯戒。』

當時，瓶沙王（Bimbisara，古印度摩揭陀國王）實行五年一閏的歷法，外道、沙門（Shramana，古印度修行者）、婆羅門（Brahmana，古印度祭司）都遵從，只有比丘們不肯採用。大臣和百姓都譏諷說：『沙門釋子（Shramana Shakya，釋迦牟尼的弟子）在國王的境內，卻不使用國王的閏月。』比丘們將此事稟告佛陀，佛陀說：『應當遵從國王的法律。』

比丘們不知道該如何遵從國王的法律？將此事稟告佛陀，佛陀說：『允許少一夜進行布薩。』

比丘們便經常少一夜進行布薩，將此事稟告佛陀，佛陀說：『不應該經常少一夜進行布薩！允許每三個月少一天，這樣五年，就相當於多了一個月，以順應國王的閏月。』

當時，比丘們在說戒日前往各處進行布薩，有時遇到野火、有時遇到洪水、有時遭遇八月盜賊，有梵行（Brahmacharya，清凈的修行生活）的困難、衣缽的困難、生命的危險。將此事稟告佛陀，佛陀說：『不應該在說戒日，爲了說戒而前往其他地方，去的人犯突吉羅罪。允許在所居住的地方，如果有平地、如果有柔軟的草地、如果有大樹、如果有大盤石，應當通過白二羯磨（Jnapti-dvitiya-karman，一種僧團儀式）結界作為布薩的場所。』

一位比丘稟告說：『大德僧眾請聽！現在結此地作為布薩的場所。如果僧眾認為時機已到，請僧眾允許。稟告完畢。』

『大德僧眾請聽！現在結此地作為布薩的場所。哪位長老同意，就默然；如果不同意，就說出來。僧眾已經結界完畢，作為布薩的場所；僧眾同意，所以默然。此事就這樣決定。』

比丘們在露天的地方進行布薩，被風雨、蚊蟲所困擾。

【English Translation】 English version: Seven, not following delusion; eight, not following fear.

At that time, some Bhikshus (Buddhist monks) within the boundary of the Sangha (Buddhist monastic community) were conducting separate assemblies for Posadha (bi-monthly observance), which was not in accordance with the Dharma (Buddhist teachings); there were also harmonious Sanghas conducting Posadha improperly; there were also proper, separate assemblies for Posadha; and there were proper, harmonious assemblies for Posadha. They reported this matter to the Buddha, and the Buddha said: 'The first three types of Posadha are flawed, the Karma (ritual act) is not accomplished, and they commit a Dukkritta (minor offense). The last type of Posadha is without fault, the Karma is accomplished, and there is no offense.'

At that time, King Bimbisara (King of Magadha in ancient India) implemented a leap year every five years, and the heretics, Shramanas (wandering ascetics), and Brahmanas (priests) all followed it, but the Bhikshus alone refused to adopt it. The ministers and the people all ridiculed them, saying: 'The Shramana Shakyas (disciples of Shakyamuni) are within the King's territory, yet they do not use the King's leap month.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'You should follow the King's law.'

The Bhikshus did not know how to follow the King's law? They reported this matter to the Buddha, and the Buddha said: 'You are allowed to perform the Posadha one night early.'

The Bhikshus then often performed the Posadha one night early, and they reported this matter to the Buddha, and the Buddha said: 'You should not always perform the Posadha one night early! You are allowed to shorten it by one day every three months, so that in five years, it will be equivalent to an extra month, in order to comply with the King's leap month.'

At that time, the Bhikshus went to various places for Posadha on the day of reciting the precepts, and sometimes they encountered wildfires, sometimes they encountered floods, and sometimes they encountered bandits in the eighth month, and there were difficulties with Brahmacharya (celibate religious life), difficulties with robes and bowls, and dangers to life. They reported this matter to the Buddha, and the Buddha said: 'You should not go to other places for reciting the precepts on the day of reciting the precepts, those who go commit a Dukkritta offense. You are allowed to designate a place where you live, if there is flat ground, if there is soft grass, if there is a large tree, if there is a large rock, you should establish a Posadha site through Jnapti-dvitiya-karman (formal act requiring a motion and a second).'

One Bhikshu reported: 'May the Sangha listen! Now we are designating this place as a Posadha site. If the Sangha deems it the right time, may the Sangha permit it. The announcement is made.'

'May the Sangha listen! Now we are designating this place as a Posadha site. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has now completed the designation of the Posadha site; the Sangha agrees, therefore they are silent. Let this matter be upheld in this way.'

The Bhikshus were performing Posadha in an open area, and were troubled by wind, rain, mosquitoes, and gnats.

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以是白佛，佛言：「聽當中央房，來往易處，如上白二羯磨結作布薩堂。」

諸比丘復欲羯磨眾多房作布薩處，以是白佛，佛言：「聽作！」

諸比丘便復諍先，以是白佛，佛言：「不聽羯磨眾多房作布薩處！」

有諸居士來入僧坊，語諸比丘：「若於我所作房中布薩者，我當供前食后食、怛缽那，與涂足、涂身、然燈油。」諸比丘作是念：「若世尊還聽羯磨眾多房作布薩處者，不使我等失此供養。」以是白佛，佛言：「還聽羯磨眾多房作布薩處，次第于中布薩。」

房小不相容受，以是白佛，佛言：「聽在前後檐、下庭中坐。」諸比丘聞聲，不了語，恐不成布薩。以是白佛，佛言：「若為布薩在中，得名布薩。」

諸比丘布薩時不肯時集，廢坐禪行道。以是白佛，佛言：「應唱時至，若打揵椎、若打鼓、若吹䗍。」

諸比丘便作金銀鼓，以是白佛，佛言：「應用銅、鐵、瓦、木，以皮冠頭。」

不知誰應打，以是白佛，佛言：「應使沙彌、守園人打。」

彼便多打，以是白佛，佛言：「應三通打。」打竟，懸著中庭，外人來數打，諸比丘謂行僧事，皆出廢行道；或雨濕不作聲。以是白佛，佛言：「應舉屋下屏處。」

有客沙彌次打，不知處失時節。以是白

【現代漢語翻譯】 現代漢語譯本： 這是（比丘）稟告佛陀，佛陀說：『允許在中央的房間，容易來往的地方，像上面所說的，用兩次羯磨（karmas，佛教儀式）結界，作為布薩堂（Posadha，舉行布薩儀式的場所）。』 眾比丘又想用羯磨儀式將許多房間結界作為布薩的場所，因此稟告佛陀，佛陀說：『允許這樣做！』 眾比丘因此又開始爭先恐後，因此稟告佛陀，佛陀說：『不允許用羯磨儀式將許多房間結界作為布薩的場所！』 有些居士來到僧坊，對眾比丘說：『如果在我所建造的房間中舉行布薩，我將供養前食、后食、怛缽那（Tarpanas，供養死者的食物），提供涂足、涂身用的東西，以及點燈的油。』眾比丘這樣想：『如果世尊還允許用羯磨儀式將許多房間結界作為布薩的場所，就不會使我們失去這些供養。』因此稟告佛陀，佛陀說：『還是允許用羯磨儀式將許多房間結界作為布薩的場所，依次在其中舉行布薩。』 房間太小，不能容納所有人，因此稟告佛陀，佛陀說：『允許坐在前後的屋檐下、下方的庭院中。』眾比丘聽到聲音，聽不清楚所說的話，擔心不能完成布薩。因此稟告佛陀，佛陀說：『如果在中間進行布薩，就可以稱為布薩。』 眾比丘在布薩時，不肯按時集合，荒廢了坐禪和行道。因此稟告佛陀，佛陀說：『應該宣告時間已到，可以敲打揵椎（ghantha，一種打擊樂器）、敲鼓或吹䗍（sankha，海螺）。』 眾比丘便製作金銀鼓，因此稟告佛陀，佛陀說：『應該用銅、鐵、瓦、木製作，用皮革覆蓋鼓面。』 不知道應該由誰來敲打，因此稟告佛陀，佛陀說：『應該讓沙彌（sramanera，小沙彌）、守園人來敲打。』 他們便敲打很多次，因此稟告佛陀，佛陀說：『應該敲打三次。』敲打完畢，懸掛在中庭，外人來隨意敲打，眾比丘以為是在進行僧事，都出來荒廢了行道；或者下雨淋濕了鼓，不發出聲音。因此稟告佛陀，佛陀說：『應該放在屋檐下遮蔽的地方。』 有客居的沙彌輪到敲打，不知道地點，錯過了時節。因此稟告佛陀

【English Translation】 English version: This was reported to the Buddha, and the Buddha said: 'It is permitted to use the central room, a place easy to come and go, as mentioned above, to establish a Posadha hall (Posadha, a place for holding the Posadha ceremony) by performing two karmas (karmas, Buddhist rituals).' The bhikkhus (monks) again wanted to use the karma ritual to consecrate many rooms as places for Posadha, so they reported this to the Buddha, and the Buddha said: 'It is permitted to do so!' The bhikkhus therefore began to compete with each other, so they reported this to the Buddha, and the Buddha said: 'It is not permitted to use the karma ritual to consecrate many rooms as places for Posadha!' Some laypeople came to the monastery and said to the bhikkhus: 'If you hold Posadha in the rooms I have built, I will provide pre-meal food, post-meal food, Tarpanas (Tarpanas, food offerings to the deceased), provide things for anointing the feet and body, and oil for lighting lamps.' The bhikkhus thought: 'If the World Honored One still permits the use of the karma ritual to consecrate many rooms as places for Posadha, we will not lose these offerings.' Therefore, they reported this to the Buddha, and the Buddha said: 'It is still permitted to use the karma ritual to consecrate many rooms as places for Posadha, and to hold Posadha in them in sequence.' The rooms are too small to accommodate everyone, so they reported this to the Buddha, and the Buddha said: 'It is permitted to sit under the front and back eaves, and in the lower courtyard.' The bhikkhus heard the sound but could not understand what was being said, and were worried that they would not be able to complete the Posadha. Therefore, they reported this to the Buddha, and the Buddha said: 'If the Posadha is being conducted in the middle, it can be called Posadha.' The bhikkhus were unwilling to gather on time for Posadha, and neglected meditation and walking meditation. Therefore, they reported this to the Buddha, and the Buddha said: 'The time should be announced, and one can strike the ghanta (ghantha, a percussion instrument), beat a drum, or blow the sankha (sankha, a conch shell).' The bhikkhus then made drums of gold and silver, so they reported this to the Buddha, and the Buddha said: 'They should be made of copper, iron, tile, or wood, and covered with leather.' They did not know who should strike it, so they reported this to the Buddha, and the Buddha said: 'The sramanera (sramanera, novice monk) or the gardener should strike it.' They then struck it many times, so they reported this to the Buddha, and the Buddha said: 'It should be struck three times.' After striking it, they hung it in the central courtyard, and outsiders came and struck it at will. The bhikkhus thought that monastic affairs were being conducted, and all came out, neglecting walking meditation; or the drum was wet from the rain and made no sound. Therefore, they reported this to the Buddha, and the Buddha said: 'It should be placed under the eaves in a sheltered place.' A visiting sramanera was assigned to strike it, but he did not know the location and missed the time. Therefore, he reported this to the Buddha

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佛，佛言：「舊住人應打，聽畜僧鼓、私鼓、四方僧鼓、備豫一鼓。」

諸比丘又作金銀䗍，以是白佛，佛言：「應吹海䗍，若用角作。沙彌、守園人吹，乃至備豫一䗍，亦如上說。」

諸比丘不知以何木作揵椎，以是白佛，佛言：「除漆樹、毒樹，余木鳴者聽作。若無沙彌，比丘亦得打。」余如上。

諸比丘不知誰應三唱時至，以是白佛，佛言：「聽使沙彌、守園人。」僧住處多不得遍聞，以是白佛，佛言：「應上高處唱。」

諸比丘不知為集、未集，以是白佛，佛言：「比坐比丘應更相語知。」

後有客比丘來不知，以是白佛，佛言：「應數之。」諸比丘數復忘，以是白佛，佛言：「應行籌，收取數之。」

一人行，自收雜亂。以是白佛，佛言：「應別使一人收。」

諸比丘便作金銀籌，以是白佛，佛言：「應用銅、鐵牙、角、骨、竹、木作，除漆毒樹。」諸比丘有短作、有長作，以是白佛，佛言：「短，應長並五指；長，應長拳手一肘。」

諸比丘作或粗或細，以是白佛，佛言：「粗不過小指，細不減𣛰。應漆，以筒盛，懸著布薩堂上。」

諸比丘不知誰應行籌，以是白佛，佛言：「應使下坐比丘行。」

下坐比丘不知行，以是白佛，佛言：「

【現代漢語翻譯】 現代漢語譯本 佛陀說：『原先居住在這裡的人應該敲打（某種樂器），可以聽從僧眾敲鼓、私下敲鼓、四方僧眾敲鼓，以及備豫鼓（一種預警用的鼓）。』

眾比丘又用金銀製作海螺（䗍，一種法器），並將此事稟告佛陀。佛陀說：『應該吹海螺，如果用角製作也可以。沙彌（佛教術語，指出家后尚未受具足戒的男性）、守園人可以吹，乃至備豫海螺，也如上面所說。』

眾比丘不知道用什麼木材製作揵椎（佛教術語，敲擊以召集僧眾的木槌），因此稟告佛陀。佛陀說：『除了漆樹、毒樹，其餘能發出聲音的木材都可以用來製作。如果沒有沙彌，比丘也可以敲打。』其餘的規定如上所述。

眾比丘不知道應該由誰來三次宣告時間已到，因此稟告佛陀。佛陀說：『可以指派沙彌、守園人。』僧眾居住的地方太大，不能普遍聽到宣告，因此稟告佛陀。佛陀說：『應該到高處宣告。』

眾比丘不知道僧眾是已經集合還是尚未集合，因此稟告佛陀。佛陀說：『同坐的比丘應該互相告知。』

後來有客居的比丘到來，不知道人數，因此稟告佛陀。佛陀說：『應該數一數。』眾比丘數了之後又忘記了，因此稟告佛陀。佛陀說：『應該使用籌（一種計數工具），收取籌來計算人數。』

一個人收取籌，自己收取得很雜亂。因此稟告佛陀，佛陀說：『應該另外指派一個人收取。』

眾比丘便用金銀製作籌，因此稟告佛陀。佛陀說：『應該用銅、鐵、牙、角、骨、竹、木製作，除了漆樹、毒樹。』眾比丘製作的籌有短有長，因此稟告佛陀。佛陀說：『短的，長度應該並排五指；長的，長度應該是一個拳頭加一肘。』

眾比丘製作的籌有的粗有的細，因此稟告佛陀。佛陀說：『粗的不能超過小指，細的不能小於𣛰（原文如此，疑為極細之意）。應該塗漆，用筒盛放，懸掛在布薩堂（佛教術語，僧眾舉行懺悔儀式的場所）上。』

眾比丘不知道應該由誰來分發籌，因此稟告佛陀。佛陀說：『應該指派下座的比丘分發。』

下座的比丘不知道如何分發籌，因此稟告佛陀，佛陀說：

【English Translation】 English version The Buddha said: 'The original residents should strike (a certain instrument), and listen to the Sangha's drum, private drum, the drum of the Sangha from the four directions, and the Bèi Yù drum (a type of alarm drum).'

The Bhikkhus (Buddhist monks) then made conches (螺, a type of Dharma instrument) of gold and silver, and reported this to the Buddha. The Buddha said: 'Conches should be blown, or if made of horn. Śrāmaṇeras (Buddhist term, novice monks who have not yet received full ordination), and garden keepers may blow them, even the Bèi Yù conch, as mentioned above.'

The Bhikkhus did not know what wood to use to make the Ghaṇṭā (揵椎, a wooden mallet struck to summon the Sangha), so they reported this to the Buddha. The Buddha said: 'Except for lacquer trees and poisonous trees, any wood that makes a sound can be used. If there is no Śrāmaṇera, a Bhikkhu may also strike it.' The rest is as above.

The Bhikkhus did not know who should announce three times that the time had arrived, so they reported this to the Buddha. The Buddha said: 'Śrāmaṇeras and garden keepers may be assigned.' The Sangha's residence was too large to be heard everywhere, so they reported this to the Buddha. The Buddha said: 'It should be announced from a high place.'

The Bhikkhus did not know whether the Sangha had assembled or not, so they reported this to the Buddha. The Buddha said: 'The Bhikkhus sitting together should inform each other.'

Later, guest Bhikkhus arrived and the number was unknown, so they reported this to the Buddha. The Buddha said: 'They should be counted.' The Bhikkhus counted and then forgot, so they reported this to the Buddha. The Buddha said: 'Tallies (籌, a counting tool) should be used, and the number counted by collecting the tallies.'

One person collected the tallies, collecting them in a disorganized manner. So they reported this to the Buddha, and the Buddha said: 'Another person should be assigned to collect them separately.'

The Bhikkhus then made tallies of gold and silver, so they reported this to the Buddha. The Buddha said: 'They should be made of copper, iron, ivory, horn, bone, bamboo, or wood, except for lacquer trees and poisonous trees.' The Bhikkhus made some tallies short and some long, so they reported this to the Buddha. The Buddha said: 'The short ones should be the length of five fingers side by side; the long ones should be the length of a fist plus an elbow.'

The Bhikkhus made some tallies thick and some thin, so they reported this to the Buddha. The Buddha said: 'The thick ones should not exceed the little finger, and the thin ones should not be less than 𣛰 (original text, suspected to mean extremely thin). They should be lacquered, placed in a tube, and hung in the Poṣadha Hall (布薩堂, Buddhist term, a place where the Sangha holds repentance ceremonies).'

The Bhikkhus did not know who should distribute the tallies, so they reported this to the Buddha. The Buddha said: 'The junior Bhikkhus should be assigned to distribute them.'

The junior Bhikkhus did not know how to distribute the tallies, so they reported this to the Buddha, and the Buddha said:

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應取知者。」

有比丘便擲籌與僧，以是白佛，佛言：「應手授。」

收已不數，數已不唱。以是白佛。佛言：「收已應數，數已應唱。唱云：『比丘若干，沙彌若干，出家合若干人。』」

時有白衣聽布薩，后諸比丘犯罪，白衣舉之。以是白佛，佛言：「不應令白衣聽，沙彌亦如是。」

諸比丘雖遣沙彌在不見處，而猶得聞。以是白佛，佛言：「應著不見、不聞處。」

復有諸沙彌知當布薩，預入床下，猶得聞戒。以是白佛，佛言：「應看床下，以火遍照。」

火照熏屋、或燒地敷，以是白佛，佛言：「應作燈籠、燈趺，僧及私畜皆得。」諸比丘便以金銀作，以是白佛，佛言：「應用銅、鐵、瓦、木。」

有諸白衣新作屋竟，請諸比丘先於中布薩說法，為入舍供養。諸比丘不知云何？以是白佛，佛言：「聽受！」

復有白衣家為非人所惱，請諸比丘家中布薩、說法，以為安樂供養。諸比丘不知云何？以是白佛，佛言：「聽受！」

有居士行甘蔗，諸比丘不敢受。以是白佛，佛言：「應受！」

有諸居士問諸比丘：「今日幾？」諸比丘不知，便譏訶言：「沙門釋子日尚不知，何況深理？」以是白佛，佛言：「若欲往白衣家，應先問師日數。師若不知，

【現代漢語翻譯】 現代漢語譯本：應該讓知道的人去取。'

有比丘於是擲籌給僧眾，並將此事稟告佛陀。佛陀說：'應該用手遞給。'

收起籌后不計數，計數后不唱數。將此事稟告佛陀。佛陀說：'收起籌后應該計數，計數后應該唱數。唱數時說：『比丘若干，沙彌若干，出家眾共計若干人。』'

當時有在家居士聽布薩（Posadha，佛教的齋戒儀式），後來有比丘犯戒，在家居士便舉發他們。將此事稟告佛陀。佛陀說：'不應該讓在家居士聽布薩，沙彌（Sramanera，佛教的見習僧侶）也一樣。'

眾比丘即使讓沙彌待在看不見的地方，沙彌仍然能聽到。將此事稟告佛陀。佛陀說：'應該安置在看不見、聽不見的地方。'

又有沙彌知道將要舉行布薩，預先躲到床下，仍然能聽到戒律。將此事稟告佛陀。佛陀說：'應該檢視床下，用火遍照。'

用火照時熏到房屋，或者燒到地上鋪的東西。將此事稟告佛陀。佛陀說：'應該製作燈籠、燈座，僧眾以及私人的都可以使用。' 眾比丘便用金銀製作，將此事稟告佛陀。佛陀說：'應該用銅、鐵、瓦、木。'

有在家居士新建房屋完畢，請眾比丘先到屋中布薩說法，作為入住新居的供養。眾比丘不知道該怎麼辦？將此事稟告佛陀。佛陀說：'可以接受！'

又有在家居士家被非人（amanussa，指鬼神等）所困擾，請眾比丘到家中布薩、說法，作為求得安樂的供養。眾比丘不知道該怎麼辦？將此事稟告佛陀。佛陀說：'可以接受！'

有居士施捨甘蔗，眾比丘不敢接受。將此事稟告佛陀。佛陀說：'應該接受！'

有居士問眾比丘：'今天幾號？' 眾比丘不知道，便被譏諷說：'這些沙門釋子（Sramana Sakyaputra，釋迦牟尼佛的出家弟子）連日期都不知道，更何況是深奧的道理？' 將此事稟告佛陀。佛陀說：'如果想要去在家居士家，應該先問師父日期。師父如果不知道，

【English Translation】 English version: 'Those who know should take it.'

A Bhikkhu (Buddhist monk) then cast a lot to the Sangha (Buddhist monastic community), and reported this to the Buddha. The Buddha said, 'It should be handed over by hand.'

After collecting the lots, they did not count them; after counting them, they did not announce the count. They reported this to the Buddha. The Buddha said, 'After collecting the lots, they should be counted; after counting them, the count should be announced. The announcement should say: 『So many Bhikkhus, so many Sramaneras (novice monks), a total of so many ordained people.』'

At that time, a layman was listening to the Posadha (Buddhist day of observance), and later, when some Bhikkhus committed offenses, the layman pointed them out. They reported this to the Buddha. The Buddha said, 'Laymen should not be allowed to listen, nor should Sramaneras.'

Even though the Bhikkhus sent the Sramaneras to a place where they could not be seen, they could still hear. They reported this to the Buddha. The Buddha said, 'They should be placed in a place where they cannot be seen or heard.'

Furthermore, some Sramaneras, knowing that the Posadha was about to take place, hid under the beds beforehand and could still hear the precepts. They reported this to the Buddha. The Buddha said, 'The area under the beds should be checked, and illuminated with fire everywhere.'

The fire illuminated and smoked the house, or burned the ground covering. They reported this to the Buddha. The Buddha said, 'Lanterns and lamp stands should be made; they are permitted for the Sangha and for private use.' The Bhikkhus then made them of gold and silver, and reported this to the Buddha. The Buddha said, 'They should be made of copper, iron, tile, or wood.'

Some laymen, having just finished building a new house, invited the Bhikkhus to first perform the Posadha and preach the Dharma in it, as an offering for entering the new house. The Bhikkhus did not know what to do. They reported this to the Buddha. The Buddha said, 'It is permissible to accept!'

Furthermore, some laymen's families were troubled by amanussas (non-human beings), and they invited the Bhikkhus to perform the Posadha and preach the Dharma in their homes, as an offering for peace and happiness. The Bhikkhus did not know what to do. They reported this to the Buddha. The Buddha said, 'It is permissible to accept!'

Some laymen were offering sugarcane, and the Bhikkhus did not dare to accept it. They reported this to the Buddha. The Buddha said, 'It should be accepted!'

Some laymen asked the Bhikkhus, 'What is the date today?' The Bhikkhus did not know, and were ridiculed, saying, 'These Sramana Sakyaputras (ascetics, sons of the Sakya clan) do not even know the date, how much less the profound principles?' They reported this to the Buddha. The Buddha said, 'If you wish to go to a layman's house, you should first ask your teacher the date. If the teacher does not know,

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應問餘人。」

時諸居士布薩日，持時食、時飲、七日藥、終身藥至僧坊供養，欲聽法，受八分戒。諸比丘都不看視，便瞋恚持歸。以是白佛，佛言：「上座應令下座掃地取水，使凈人辦器盛其所赍物。」

諸比丘食都不與客，客便譏訶言：「沙門釋子常讚歎佈施，唯受人施而不施人。」以是白佛，佛言：「應與客食。」

既與，著其手中，不與器物，便譏訶言：「諸比丘作小兒遇我。」以是白佛，佛言：「應與器物下食。食竟，上座、若上座等，為說法咒愿。」

客去後，若四人、若過四人，應廣佈薩。若二人、若三人，應相向說凈言：「今僧十四日、十五日布薩。我某甲比丘清凈，長老憶持！」如是三說。若一人應小待，若有人來共布薩；若無人來，應偏袒右肩，胡跪合掌，心念口言：「今十四日、十五日眾僧布薩，我今心受布薩。」如是三說。告諸比丘：「是布薩法，從今應盡壽如是奉行，不者突吉羅。」

時諸居士入僧坊問諸比丘：「僧有幾人？」答言：「僧有若干？」彼言：「我等請僧明日食。」諸近處比丘聞，明日盡往，坐席不足，飲食又少。諸比丘言：「汝等請僧，何以不與我食？」答言：「我昨問僧，隨數設食；先不相請而強求索，不請而食，甚於外道。此輩無沙門

【現代漢語翻譯】 現代漢語譯本：應該去問其他人。"

當時，一些在家居士在布薩日（Uposatha，佛教的齋戒日）帶著時食（當天可食用的食物）、時飲（當天可飲用的飲料）、七日藥（七天內可服用的藥物）、終身藥（可終身服用的藥物）來到僧坊供養，想要聽法，受持八分戒（Astanga-sila，八條戒律）。但比丘們都不看他們一眼，他們便生氣地把東西拿回去了。他們將此事稟告佛陀，佛陀說：『上座（長老比丘）應該讓下座（年輕比丘）掃地取水，讓凈人（負責雜務的僧人）準備器皿盛放他們帶來的東西。』

比丘們吃飯時都不給客人食物，客人便譏諷說：『沙門釋子（Sramana Sakyaputra，釋迦牟尼的弟子）常常讚歎佈施，卻只接受別人的佈施而不佈施給別人。』他們將此事稟告佛陀，佛陀說：『應該給客人食物。』

（比丘們）給了食物，卻放在客人手中，不給器皿，客人便譏諷說：『這些比丘把我看作小孩子一樣對待。』他們將此事稟告佛陀，佛陀說：『應該給器皿盛放食物。吃完飯後，上座、或者與上座同等地位的比丘，應該為他們說法咒愿。』

客人離開后，如果有四人或超過四人，應該舉行完整的布薩（Uposatha，齋戒儀式）。如果只有兩人或三人，應該互相說清凈之語：『現在僧團在十四日、十五日舉行布薩。我某甲比丘是清凈的，長老請記住！』這樣說三次。如果只有一人，應該稍作等待，看是否有人來一起參加布薩；如果沒有人來，應該偏袒右肩，胡跪合掌，心中默唸口中說：『現在十四日、十五日眾僧舉行布薩，我現在以心接受布薩。』這樣說三次。告訴各位比丘：『這是布薩的儀軌，從今以後應該盡終身奉行，不這樣做就犯突吉羅（Dukkata，輕罪）。』

當時，一些在家居士進入僧坊問比丘們：『僧團有多少人？』比丘們回答說：『僧團有若干人。』他們說：『我們想請僧團明天吃飯。』附近的比丘們聽到了，第二天都去了，座位不夠，飲食又少。比丘們說：『你們請僧團，為什麼不給我們飯吃？』他們回答說：『我們昨天問了僧團的人數，按照人數準備了食物；你們事先沒有被邀請卻強行索要，不請自來而吃飯，比外道（Tirthika，指佛教以外的修行者）還不如。你們這些人沒有沙門（Sramana，出家修行者）的品行。』

【English Translation】 English version: 'You should ask other people.'

At that time, some lay devotees, on the Uposatha (Buddhist day of observance) day, brought timely food (food that can be eaten on the same day), timely drink (drinks that can be consumed on the same day), seven-day medicine (medicine that can be taken within seven days), and lifetime medicine (medicine that can be taken for life) to the monastery as offerings, desiring to listen to the Dharma and receive the eight precepts (Astanga-sila). However, the Bhikkhus (monks) did not even look at them, and they angrily took their things back. They reported this matter to the Buddha, who said, 'The senior Bhikkhu (elder monk) should have the junior Bhikkhu (younger monk) sweep the floor and fetch water, and have the attendant prepare utensils to hold the things they brought.'

The Bhikkhus did not give food to guests when they ate, and the guests criticized them, saying, 'The Sramana Sakyaputras (disciples of Sakyamuni) often praise generosity, but they only receive offerings from others and do not give to others.' They reported this matter to the Buddha, who said, 'You should give food to guests.'

After giving the food, they placed it in the guests' hands without providing utensils, and the guests criticized them, saying, 'These Bhikkhus treat me like a child.' They reported this matter to the Buddha, who said, 'You should give utensils to hold the food. After the meal, the senior Bhikkhu, or a Bhikkhu of equal status, should preach the Dharma and offer blessings.'

After the guests leave, if there are four or more people, a full Uposatha (observance ceremony) should be held. If there are only two or three people, they should speak words of purification to each other: 'Now the Sangha (monastic community) is holding Uposatha on the fourteenth and fifteenth days. I, Bhikkhu so-and-so, am pure; may the elders remember this!' Say this three times. If there is only one person, they should wait a little while to see if anyone else comes to join the Uposatha; if no one comes, they should expose their right shoulder, kneel on their right knee, and join their palms, thinking in their heart and saying aloud: 'Now, on the fourteenth and fifteenth days, the Sangha is holding Uposatha; I now accept the Uposatha with my heart.' Say this three times. Tell the Bhikkhus: 'This is the procedure for Uposatha; from now on, you should follow it for the rest of your lives, or else you will commit a Dukkata (minor offense).'

At that time, some lay devotees entered the monastery and asked the Bhikkhus, 'How many people are in the Sangha?' The Bhikkhus replied, 'There are so many people in the Sangha.' They said, 'We would like to invite the Sangha to a meal tomorrow.' The Bhikkhus nearby heard this and all went the next day, but there were not enough seats and not enough food. The Bhikkhus said, 'You invited the Sangha, why didn't you give us food?' They replied, 'We asked how many people were in the Sangha yesterday and prepared food according to that number; you were not invited beforehand but forcibly demanded food, eating without being invited, which is worse than the Tirthikas (non-Buddhist ascetics). You people have no qualities of a Sramana (ascetic).'

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行，破沙門法！」諸長老比丘聞，種種訶責，以是白佛。佛言：「不請不應往，往者突吉羅。」

復有諸比丘以因緣事應會，日至請家，慚愧不敢。以是白佛，佛言：「不為食，聽往。」

爾時有居士請僧食，有客比丘來。諸比丘不知云何？以是白佛，佛言：「應語主人，有客比丘聽入不？若聽入善；若不聽，復應語言：『與我等食分，我自平等共食。』若得者善；若不得，應各以缽受分，出外共食，若得者善；若復不得，僧坊內有食，應將與之。」

時世饑饉乞食難得，余處比丘盡舍住處，集王舍城，僧房皆空，無人守護；房舍臥具，或為火燒、或為水漬、或為蟲嚙。以是白佛，佛言：「近王舍城左右諸住處，皆應白二羯磨如上舍界，然後白二羯磨如上通結作一大界，使諸比丘不捨本住而得施分。」

后時余處還復豐樂，思見比丘，遣信白言：「愿遊人間，我等供給衣食。」時瓶沙王亦欲令諸比丘遊行教化，語言：「愿為遊行，若有乏短，當敕所在，供給所須。」諸比丘以是白佛，佛言：「先白二羯磨如上舍王舍城大界，然後各隨意更唱界相，還結小界。」

有諸阿練若比丘不知己界應齊幾許，以是白佛。佛言：「自然界去身面二句樓賒；若結界，隨遠近。」

時諸比丘結無

【現代漢語翻譯】 現代漢語譯本： 『行，破沙門法！』（意思是：可以，破壞沙門（出家人）的規矩！）眾位長老比丘聽了，紛紛責備，並將此事稟告佛陀。佛陀說：『沒有邀請不應該前往，前往者犯突吉羅（一種輕罪）。』 又有眾比丘因為一些事情應該參加聚會，到了被邀請的居士家，感到慚愧不敢進去。將此事稟告佛陀，佛陀說：『如果不是爲了食物，可以前往。』 當時有居士請僧眾吃飯，有客比丘來了。眾比丘不知道該怎麼辦？將此事稟告佛陀，佛陀說：『應該告訴主人，有客比丘來了，是否允許進入？如果允許進入就好；如果不允許，就應該說：『把我的那份食物分出來，我自己平等地和他一起吃。』如果可以得到就好；如果得不到，就應該各自用缽接受自己的那份，到外面一起吃，如果可以這樣做就好；如果還是不行，僧坊內有食物，就應該拿給他吃。』 當時世道饑荒，乞食很難得到，其他地方的比丘都捨棄了住處，聚集到王舍城（Rājagṛha），僧房都空了，沒有人守護；房舍臥具，有的被火燒燬、有的被水浸泡、有的被蟲子咬壞。將此事稟告佛陀，佛陀說：『靠近王舍城左右的各個住處，都應該先用白二羯磨（一種僧團儀式）如前面所說的那樣捨棄原有的界限，然後用白二羯磨如前面所說的那樣共同結成一個大的界限，使得眾比丘不捨棄原有的住處也能得到佈施。』 後來其他地方又恢復了豐收，想念比丘，派遣使者稟告說：『希望（比丘們）能游化人間，我們供給衣食。』當時瓶沙王（Bimbisāra）也想讓眾比丘教化，說：『希望（比丘們）能來教化，如果有什麼缺乏，我將命令各地，供給所需。』眾比丘將此事稟告佛陀，佛陀說：『先用白二羯磨如前面所說的那樣捨棄王舍城的大界，然後各自隨意重新宣告界相，恢復結成小的界限。』 有眾阿練若（Arañña）比丘不知道自己的界限應該有多大，將此事稟告佛陀。佛陀說：『自然形成的界限是離身體正面二句樓賒（krośa，古代印度長度單位）；如果是結界，就隨遠近而定。』 當時眾比丘結無

【English Translation】 English version: 'Go ahead, destroy the rules of the Śramaṇa (ascetic)!' Upon hearing this, the elder Bhikṣus (monks) variously rebuked them and reported the matter to the Buddha. The Buddha said, 'One should not go without an invitation; whoever goes commits a Dukkaṭa (minor offense).' Furthermore, some Bhikṣus were supposed to attend a gathering due to certain circumstances. Upon arriving at the house of the invited householder, they felt ashamed and dared not enter. They reported this matter to the Buddha, who said, 'If it is not for food, it is permissible to go.' At that time, a householder invited the Saṅgha (monastic community) for a meal, and a guest Bhikṣu arrived. The Bhikṣus did not know what to do. They reported this matter to the Buddha, who said, 'You should tell the host that a guest Bhikṣu has arrived and ask if he may enter. If he is allowed to enter, that is good; if not, you should say, 'Give me my share of the food, and I will share it equally with him myself.' If you can obtain it, that is good; if not, you should each receive your share in your bowl and eat together outside. If that is possible, that is good; if it is still not possible, if there is food within the monastery, you should take it and give it to him.' At that time, there was a famine, and it was difficult to obtain alms. The Bhikṣus from other places all abandoned their dwellings and gathered in Rājagṛha (Royal City), and the monasteries were all empty, with no one to guard them. The dwellings and bedding were either burned by fire, soaked by water, or gnawed by insects. They reported this matter to the Buddha, who said, 'All the dwellings near Rājagṛha on the left and right should first abandon their original boundaries with a formal motion (Ñatti-Dutiya-Kamma) as described above, and then jointly establish a large boundary with a formal motion (Ñatti-Dutiya-Kamma) as described above, so that the Bhikṣus can receive offerings without abandoning their original dwellings.' Later, other places became prosperous again and missed the Bhikṣus, so they sent messengers to report, 'We wish (the Bhikṣus) would travel among the people, and we will provide clothing and food.' At that time, King Bimbisāra (King Bimbisāra) also wanted the Bhikṣus to teach and said, 'I wish (the Bhikṣus) would come to teach. If there is any shortage, I will order the local authorities to provide what is needed.' The Bhikṣus reported this matter to the Buddha, who said, 'First, abandon the large boundary of Rājagṛha with a formal motion (Ñatti-Dutiya-Kamma) as described above, and then each of you may re-declare the boundary marks as you wish and re-establish small boundaries.' Some Arañña (forest dwelling) Bhikṣus did not know how large their boundaries should be, so they reported this matter to the Buddha. The Buddha said, 'The naturally formed boundary is two Krośa (ancient Indian unit of distance) from the front of the body; if it is an established boundary, it depends on the distance.' At that time, the Bhikṣus established no

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邊界，以是白佛，佛言：「若結無邊界不成結界，犯者突吉羅！」

諸比丘復結十二由旬或十由旬界，說戒時往四五日行，乃至或遇野火、或遇暴水、或遇賊剝，便有梵行難、衣缽難及命難。以是白佛，佛言：「若結十二由旬，若十由旬界，不成結界，犯者突吉羅。今聽極遠三由旬。」

時諸比丘不唱四方界相而結界，以是白佛，佛言：「若不唱界相，不成結界，犯者突吉羅！」

時諸比丘以眾生及煙火作界相，或並界、或兩界相入。以是白佛，佛言：「皆不成結界，犯者突吉羅！」

有二住處，諸比丘欲共布薩、共得施結界。以是白佛，佛言：「聽各白二羯磨解本界，然後共集，白二羯磨結共界。」

復有諸比丘欲共住、共布薩、異得施結界。以是白佛，佛言：「聽解本界，然後集結。」

復有諸比丘欲共住、共得施、異布薩結界。以是白佛，佛言：「不應爾，犯者偷羅遮！」

復有一住處諸比丘欲異住、異布薩、異得施結界，以是白佛，佛言：「聽解本界已，各更結。」

復有諸比丘欲異住、異布薩、共得施結界，以是白佛。佛言：「聽結！」告諸比丘：「一切河、一切湖池、一切海，皆不得結作界。若水中行，以眾中有力人，水灑所及處，為自然界。」

【現代漢語翻譯】 現代漢語譯本 關於邊界問題，比丘們稟告佛陀，佛陀說：『如果所結的界沒有明確的邊界，就不能算作結界，違犯者犯突吉羅罪！』（突吉羅：輕罪）

比丘們又結了十二由旬（Yojana，古印度長度單位）或十由旬的界，在說戒時需要走四五天，甚至可能遇到野火、洪水或盜賊，導致梵行（Brahmacharya，清凈行）、衣缽（袈裟和缽）乃至生命受到威脅。因此稟告佛陀，佛陀說：『如果結十二由旬或十由旬的界，不能算作結界，違犯者犯突吉羅罪！現在允許的最遠距離是三由旬。』

當時，比丘們不宣唱四方界相（結界時作為標誌的地形特徵）就結界，因此稟告佛陀，佛陀說：『如果不宣唱界相，不能算作結界，違犯者犯突吉羅罪！』

當時，比丘們用眾生（動物）和煙火作為界相，或者合併界，或者兩個界相重疊。因此稟告佛陀，佛陀說：『這些都不能算作結界，違犯者犯突吉羅罪！』

有兩個住處，比丘們想要一起布薩（Posadha，每半月舉行的誦戒儀式）、共同獲得供養而結界。因此稟告佛陀，佛陀說：『允許各自通過白二羯磨（Jnapti-dvitiya-karman，一種僧團決議程式）解除原先的界，然後聚集在一起，通過白二羯磨結共同的界。』

又有比丘們想要共同居住、共同布薩，但接受不同的供養而結界。因此稟告佛陀，佛陀說：『允許解除原先的界，然後聚集結界。』

又有比丘們想要共同居住、共同獲得供養，但進行不同的布薩而結界。因此稟告佛陀，佛陀說：『不應該這樣做，違犯者犯偷蘭遮罪！』（Sthullatyaya，重罪）

又有一個住處的比丘們想要分開居住、分開布薩、分開接受供養而結界，因此稟告佛陀，佛陀說：『允許解除原先的界之後，各自重新結界。』

又有比丘們想要分開居住、分開布薩，但共同獲得供養而結界，因此稟告佛陀。佛陀說：『允許結界！』並告訴比丘們：『一切河流、一切湖泊池塘、一切海洋，都不得用來結作界。如果在水中行走，由僧團中有力氣的人用水灑到的地方，作為自然形成的界。』

【English Translation】 English version Regarding boundaries, the Bhikshus (monks) reported to the Buddha. The Buddha said, 'If the boundary that is established does not have clear limits, it cannot be considered a valid boundary. Whoever violates this commits a Dukkritta (minor offense)!' (Dukkritta: a minor offense)

The Bhikshus then established boundaries of twelve Yojanas (Yojana, an ancient Indian unit of distance) or ten Yojanas. When it was time for the recitation of the precepts, they had to travel for four or five days. They might even encounter wildfires, floods, or robbers, leading to difficulties in maintaining Brahmacharya (celibate life), protecting their robes and bowls, and even endangering their lives. Therefore, they reported this to the Buddha. The Buddha said, 'If you establish boundaries of twelve Yojanas or ten Yojanas, it cannot be considered a valid boundary. Whoever violates this commits a Dukkritta! Now, the maximum distance allowed is three Yojanas.'

At that time, the Bhikshus did not announce the characteristics of the boundary in the four directions (topographical features used as markers when establishing a boundary) when establishing the boundary. Therefore, they reported this to the Buddha. The Buddha said, 'If you do not announce the characteristics of the boundary, it cannot be considered a valid boundary. Whoever violates this commits a Dukkritta!'

At that time, the Bhikshus used living beings (animals) and smoke as boundary markers, or merged boundaries, or had two boundaries overlap. Therefore, they reported this to the Buddha. The Buddha said, 'None of these can be considered a valid boundary. Whoever violates this commits a Dukkritta!'

There were two residences, and the Bhikshus wanted to establish a boundary for the purpose of holding the Posadha (Posadha, a fortnightly ceremony of reciting precepts) together and receiving offerings together. Therefore, they reported this to the Buddha. The Buddha said, 'You are allowed to dissolve your original boundaries by each performing Jnapti-dvitiya-karman (a formal act of declaration by the Sangha), and then gather together and establish a common boundary through Jnapti-dvitiya-karman.'

Again, there were Bhikshus who wanted to reside together, hold the Posadha together, but receive different offerings, and they established a boundary for this purpose. Therefore, they reported this to the Buddha. The Buddha said, 'You are allowed to dissolve your original boundaries and then gather to establish a boundary.'

Again, there were Bhikshus who wanted to reside together, receive offerings together, but hold different Posadhas, and they established a boundary for this purpose. Therefore, they reported this to the Buddha. The Buddha said, 'This should not be done. Whoever violates this commits a Sthullatyaya (grave offense)!' (Sthullatyaya: a grave offense)

Again, there were Bhikshus in one residence who wanted to reside separately, hold separate Posadhas, and receive separate offerings, and they established a boundary for this purpose. Therefore, they reported this to the Buddha. The Buddha said, 'You are allowed to dissolve your original boundaries and then each re-establish your own boundary.'

Again, there were Bhikshus who wanted to reside separately, hold separate Posadhas, but receive offerings together, and they established a boundary for this purpose. Therefore, they reported this to the Buddha. The Buddha said, 'You are allowed to establish a boundary!' He then told the Bhikshus, 'All rivers, all lakes and ponds, and all oceans must not be used to establish a boundary. If you are traveling in water, the area reached by water sprinkled by a strong person in the Sangha will be considered a naturally formed boundary.'

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佛在竹園。阿若憍陳如在楞求羅山，布薩日輒化作青虹，在中結跏趺坐，來至佛所。眾人多來看之，以此故，后便步出；糞掃衣重，道路疲極，諸比丘作是念：「若世尊聽諸比丘于聚落中、若聚落界結作不失衣界者，不使長老疲極如此。」以是白佛。佛種種贊戒、贊持戒已，告諸比丘：「今聽諸比丘于聚落中、若聚落界，白二羯磨結作不失衣界。」

應一比丘白：「大德僧聽！此結界處，聚落中、若聚落界，共住、共布薩、共得施，今結作不失衣界。若僧時到僧忍聽。白如是。」

「大德僧聽！此結界處，聚落中、若聚落界，共住、共布薩、共得施，今結作不失衣界。誰諸長老忍，默然；若不忍者，說。僧已結作不失衣界竟；僧忍，默然故。是事如是持。」

時諸比丘先結不失衣界，后結大界。以是白佛，佛言：「應先結大界，后依此結不失衣界。」

諸比丘便一切時結衣界，著粗弊衣行。以是白佛，佛言：「不應爾！應白二羯磨解。」

一比丘白：「大德僧聽！此結界處，聚落中、若聚落界，先結作不失衣界，僧今解之。若僧時到僧忍聽。白如是。」

「大德僧聽！此結界處，乃至僧今解之。誰諸長老忍，默然；若不忍者，說。僧已解先不失衣界竟；僧忍，默然故。是事

【現代漢語翻譯】 現代漢語譯本：

佛陀在竹園精舍。阿若憍陳如（Ajna Kondanna，五比丘之一）在楞求羅山（Lankara Mountain），每逢布薩日（Posadha，齋戒日）就變化成一道青色的彩虹，在空中結跏趺坐，來到佛陀所在的地方。很多人都來看他，因此，後來他就步行前來；但因為糞掃衣（Pamsukula，從垃圾堆或被丟棄的地方撿來的布縫製的衣服）很重，路途遙遠非常疲憊，眾比丘心想：『如果世尊允許比丘們在村落中或村落的邊界結界，作為不失衣界（Acira-vatika，指在一定範圍內可以持有超過規定數量的衣服），就不會讓長老如此疲憊了。』因此將此事稟告佛陀。佛陀以各種方式讚揚戒律、讚揚持戒的功德后，告訴眾比丘：『現在允許比丘們在村落中或村落的邊界，通過白二羯磨（Jnapti-dvitiya-karman，一種僧團決議程式）結成不失衣界。』 　　應由一位比丘宣告：『大德僧眾請聽！這個結界的地點，在村落中或村落的邊界，大家共同居住、共同舉行布薩、共同接受供養，現在要結成不失衣界。如果僧眾認為時機已到，請允許。宣告完畢。』 　　『大德僧眾請聽！這個結界的地點，在村落中或村落的邊界，大家共同居住、共同舉行布薩、共同接受供養，現在要結成不失衣界。哪位長老同意，就保持沉默；如果不同意，請說出來。僧眾已經結成不失衣界完畢；僧眾同意，所以保持沉默。此事就這樣執行。』 　　當時，一些比丘先結了不失衣界，后結了大界（Mahasima，更大的區域界限）。因此將此事稟告佛陀，佛陀說：『應該先結大界，然後依據大界來結不失衣界。』 　　眾比丘於是總是結衣界，穿著粗糙破舊的衣服行走。因此將此事稟告佛陀，佛陀說：『不應該這樣！應該通過白二羯磨來解除。』 　　一位比丘宣告：『大德僧眾請聽！這個結界的地點，在村落中或村落的邊界，先前結成了不失衣界，僧眾現在要解除它。如果僧眾認為時機已到，請允許。宣告完畢。』 　　『大德僧眾請聽！這個結界的地點，乃至僧眾現在要解除它。哪位長老同意，就保持沉默；如果不同意，請說出來。僧眾已經解除先前的不失衣界完畢；僧眾同意，所以保持沉默。此事…』

【English Translation】 English version:

The Buddha was in the Bamboo Grove (Venuvana). Ajna Kondanna (one of the first five disciples) was on Lankara Mountain. On every Posadha (Uposatha, day of observance), he would transform into a blue rainbow, sit cross-legged in the air, and come to the Buddha's place. Many people came to see him, and because of this, he later came on foot. Because his Pamsukula (robes made from discarded cloth) were heavy, and the road was tiring, the bhikkhus thought: 'If the Blessed One allowed the bhikkhus to establish an Acira-vatika (a boundary within which extra robes could be kept) in a village or within the boundary of a village, the elder would not be so exhausted.' They reported this to the Buddha. After the Buddha praised the precepts and the merit of upholding the precepts in various ways, he told the bhikkhus: 'Now I allow the bhikkhus to establish an Acira-vatika in a village or within the boundary of a village, through a Jnapti-dvitiya-karman (a formal act of the Sangha).' One bhikkhu should announce: 'Venerable Sangha, please listen! This place for establishing the boundary, in a village or within the boundary of a village, where we live together, observe Posadha together, and receive offerings together, we now establish as an Acira-vatika. If the Sangha deems it the right time, please permit it. The announcement is complete.' 'Venerable Sangha, please listen! This place for establishing the boundary, in a village or within the boundary of a village, where we live together, observe Posadha together, and receive offerings together, we now establish as an Acira-vatika. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has now completed the establishment of the Acira-vatika; the Sangha agrees, therefore they remain silent. This matter is to be carried out in this way.' At that time, some bhikkhus first established the Acira-vatika and then established the Mahasima (a larger boundary). They reported this to the Buddha, and the Buddha said: 'You should first establish the Mahasima, and then establish the Acira-vatika based on the Mahasima.' The bhikkhus then always established the robe boundary and walked around wearing coarse and worn-out robes. They reported this to the Buddha, and the Buddha said: 'You should not do that! You should dissolve it through a Jnapti-dvitiya-karman.' One bhikkhu announced: 'Venerable Sangha, please listen! This place for establishing the boundary, in a village or within the boundary of a village, where the Acira-vatika was previously established, the Sangha now dissolves it. If the Sangha deems it the right time, please permit it. The announcement is complete.' 'Venerable Sangha, please listen! This place for establishing the boundary, up to the point where the Sangha now dissolves it. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has now completed the dissolution of the previous Acira-vatika; the Sangha agrees, therefore they remain silent. This matter...'

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如是持。」

時諸比丘先解大界，后解衣界。以是白佛，佛言：「應先解衣界，后解大界。」

時諸比丘為護夏故失衣，為護衣故失夏。以是白佛，佛言：「聽還結衣界。」

時有一住處，布薩日弟子辭和尚欲行至某處。和尚不知云何？以是白佛，佛言：「和尚應籌量：若道路有疑恐怖，和尚聽去，突吉羅；若不聽，弟子強去，得輕師波逸提。若道路雖無疑恐怖，而彼方乞食難得；若共行伴無所知，不誦戒、不知布薩、不知布薩羯磨；若彼方無持法、持律、解律儀人，若彼方好共鬥諍，若彼方有破僧事，若彼方得病，無隨病食湯藥、臥具、看病人，若彼方衣食難得，聽去，皆突吉羅；若無如是諸事，聽去，無犯。」

有一住處，十五日諸比丘集，布薩說波羅提木叉，請第一上座說戒，上座云：「誦忘。」第二至下，皆云不誦，不得布薩。諸比丘以是白佛，佛言：「應白二羯磨一比丘，令往他眾誦戒，若略、若廣及日還；若不得，不應住此處，住者突吉羅。」

時六群比丘犯罪，不悔過布薩。以是白佛，佛言：「不應爾，犯者突吉羅！」

復有諸比丘向犯罪人悔過，以是白佛，佛言：「不應爾！」

有一住處，布薩日一切僧犯罪。諸比丘不知云何？以是白佛，佛言：「聽白

【現代漢語翻譯】 現代漢語譯本：『應當這樣受持。』

當時，一些比丘先解除大界（Sima，寺院的結界範圍），后解除衣界（Civara-sima，放置僧衣的結界範圍）。他們將此事稟告佛陀，佛陀說：『應當先解除衣界，后解除大界。』

當時，一些比丘爲了守護夏季安居而丟失了僧衣，爲了守護僧衣而錯過了夏季安居。他們將此事稟告佛陀，佛陀說：『允許他們重新結衣界。』

當時，在一個住處，布薩日（Uposatha，每半月舉行的誦戒儀式）時，弟子向和尚（Upajjhaya，親教師）告辭，想要前往某處。和尚不知道該怎麼辦。他們將此事稟告佛陀，佛陀說：『和尚應當衡量：如果道路上有可疑的恐怖，和尚允許他去，犯突吉羅（Dukkata，一種輕微的罪過）；如果不允許，弟子強行前往，則犯輕師波逸提（Payantika，一種較重的罪過）。如果道路上雖然沒有可疑的恐怖，但是那個地方乞食難以獲得；如果同行的伴侶一無所知，不誦戒、不知道布薩、不知道布薩羯磨（Kamma，僧團的儀式）；如果那個地方沒有持法（Dhamma，佛法）、持律（Vinaya，戒律）、理解律儀的人，如果那個地方喜歡爭鬥，如果那個地方有破壞僧團的事情，如果那個地方生病了，沒有提供隨病所需的食物、湯藥、臥具、看護病人的人，如果那個地方衣食難以獲得，允許他去，都犯突吉羅；如果沒有這些事情，允許他去，就沒有罪過。』

在一個住處，十五日，眾比丘聚集，舉行布薩，誦波羅提木叉（Patimokkha，戒經），請第一上座（長老）誦戒，上座說：『忘記了。』第二位直到最後一位，都說不記得，因此無法舉行布薩。眾比丘將此事稟告佛陀，佛陀說：『應當通過白二羯磨（Natti-dutiya-kamma，一種僧團的決議方式）指定一位比丘，讓他前往其他僧團誦戒，無論是略誦還是廣誦，當天返回；如果找不到，不應該住在這個地方，住在這裡的人犯突吉羅。』

當時，六群比丘（Chabbaggiya，指六位惡比丘）犯了罪，不懺悔就舉行布薩。他們將此事稟告佛陀，佛陀說：『不應該這樣，犯者突吉羅！』

又有比丘向犯罪的人懺悔，他們將此事稟告佛陀，佛陀說：『不應該這樣！』

在一個住處，布薩日，整個僧團都犯了罪。眾比丘不知道該怎麼辦。他們將此事稟告佛陀，佛陀說：『允許白（Natti，一種宣告）』

【English Translation】 English version: 『Thus should it be held.』

At that time, some bhikkhus (monks) first dissolved the great boundary (Sima, the delimited area of a monastery), and then dissolved the robe boundary (Civara-sima, the delimited area for keeping robes). They reported this to the Buddha, who said: 『The robe boundary should be dissolved first, and then the great boundary.』

At that time, some bhikkhus lost their robes in order to protect the summer retreat, and missed the summer retreat in order to protect their robes. They reported this to the Buddha, who said: 『It is allowed to re-establish the robe boundary.』

At that time, in one dwelling place, on the Uposatha (fortnightly observance day), a disciple took leave of his preceptor (Upajjhaya, the monk who ordained him) wanting to go to a certain place. The preceptor did not know what to do. They reported this to the Buddha, who said: 『The preceptor should consider: if there is doubtful danger on the road, the preceptor allows him to go, it is a Dukkata (an offense of wrong doing); if he does not allow it, and the disciple goes forcibly, he commits a Payantika (an offense entailing expiation). If there is no doubtful danger on the road, but it is difficult to obtain alms in that place; if the companions are ignorant, do not recite the precepts, do not know the Uposatha, do not know the Uposatha Kamma (a formal act of the Sangha); if there are no people in that place who uphold the Dhamma (teachings), uphold the Vinaya (discipline), and understand the rules of conduct; if that place is fond of quarrels, if there are matters of breaking up the Sangha (community), if one becomes ill in that place, and there is no one to provide food, medicine, bedding, and care for the sick, if it is difficult to obtain food and clothing in that place, allowing him to go, all is a Dukkata; if there are none of these things, allowing him to go, there is no offense.』

In one dwelling place, on the fifteenth day, the bhikkhus gathered, observed the Uposatha, recited the Patimokkha (code of monastic rules), and asked the first elder (senior monk) to recite the precepts. The elder said: 『I have forgotten.』 The second to the last all said they did not remember, so they could not observe the Uposatha. The bhikkhus reported this to the Buddha, who said: 『One bhikkhu should be appointed by Natti-dutiya-kamma (a formal act of the Sangha) to go to another Sangha to recite the precepts, whether briefly or extensively, and return on the same day; if this cannot be done, they should not stay in this place, those who stay commit a Dukkata.』

At that time, the group-of-six bhikkhus (Chabbaggiya, referring to six wicked monks) committed offenses and observed the Uposatha without confessing. They reported this to the Buddha, who said: 『It should not be so, the offender commits a Dukkata!』

Again, some bhikkhus confessed to offenders. They reported this to the Buddha, who said: 『It should not be so!』

In one dwelling place, on the Uposatha day, the entire Sangha had committed offenses. The bhikkhus did not know what to do. They reported this to the Buddha, who said: 『It is allowed to make a declaration (Natti).』

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二羯磨一比丘，令往他眾悔過清凈還，餘人於此比丘邊悔過。若得者善；若不得，應盡集布薩堂，一比丘白二羯磨：

「『大德僧聽！僧今皆有此罪，不能得悔過；今共置之，后當悔過。若僧時到僧忍聽。白如是。』

「『大德僧聽！僧今皆有此罪，乃至后當悔過。誰諸長老忍，默然；若不忍者，說。僧已置此罪竟；僧忍，默然故。是事如是持。』

「然後布薩。不應不布薩！」

有一病比丘犯罪，語一比丘言：「大德！我犯罪。」彼答：「我亦犯罪。」不得悔，而命終。諸比丘作是念：「若世尊聽向有罪比丘悔過者，不使此比丘不悔而終。」以是白佛，佛言：「聽向有罪比丘悔過，但不得向同犯者悔過。」

有一住處僧皆同犯一罪，不知云何？以是白佛，佛言：「亦應如上置罪。」

有一病比丘犯罪，語一比丘：「大德！我犯此罪。」彼言：「我亦犯此罪。」不得悔過，而終。諸比丘作是念：「若世尊聽向同犯一罪比丘悔過者，不使此比丘不悔而終。」以是白佛，佛言：「今聽同犯不同犯皆得向悔。」

有一住處，諸比丘集布薩說戒，有一比丘語說戒比丘言：「住！我憶有罪，我欲悔過。」諸比丘訶責：「云何說戒時，作此留難？」以是白佛，佛言：「若說戒時憶有罪

【現代漢語翻譯】 現代漢語譯本 二羯磨（兩次羯磨法）一比丘，令其前往其他僧團悔過，清凈后返回，其餘人在此比丘處悔過。如果可以，那是最好；如果不行，應當全部聚集在布薩堂，由一位比丘作兩次羯磨： 『大德僧眾請聽！僧眾現在都有此罪，不能得到悔過；現在共同將此罪擱置，以後再悔過。如果僧眾認為時機已到，僧眾就忍可聽從。稟白如是。』 『大德僧眾請聽！僧眾現在都有此罪，乃至以後再悔過。哪位長老能夠忍可，就默然；如果不忍可，就說出來。僧眾已經將此罪擱置完畢；僧眾忍可，所以默然。此事就這樣執行。』 然後進行布薩（Uposatha，每半月誦戒儀式）。不應該不進行布薩！』 有一位生病的比丘犯了戒，對另一位比丘說：『大德！我犯了戒。』那比丘回答：『我也犯了戒。』（兩人）無法悔過，（生病的比丘）就去世了。眾比丘這樣想：『如果世尊允許向有罪的比丘悔過，就不會使這位比丘沒有悔過就去世。』因此將此事稟告佛陀，佛陀說：『允許向有罪的比丘悔過，但不得向同犯者悔過。』 有一個住處，僧眾都犯了同樣的罪，不知道該怎麼辦？因此將此事稟告佛陀，佛陀說：『也應當像上面那樣擱置罪過。』 有一位生病的比丘犯了戒，對另一位比丘說：『大德！我犯了此罪。』那比丘說：『我也犯了此罪。』（兩人）無法悔過，（生病的比丘）就去世了。眾比丘這樣想：『如果世尊允許向同犯一種罪的比丘悔過，就不會使這位比丘沒有悔過就去世。』因此將此事稟告佛陀，佛陀說：『現在允許同犯不同犯都可以互相悔過。』 有一個住處，眾比丘聚集在一起進行布薩誦戒，有一位比丘對正在誦戒的比丘說：『停止！我記得有罪，我想要悔過。』眾比丘呵斥他：『為什麼在誦戒的時候，製造這種障礙？』因此將此事稟告佛陀，佛陀說：『如果在誦戒時憶起有罪

【English Translation】 English version A Bhikkhu (monk) who has undergone two kamma (formal acts of the Sangha) should be sent to another Sangha (community of monks) to confess and be purified before returning. Others should confess to this Bhikkhu. If this is possible, it is good; if not, all should gather in the Uposatha (observance day) hall, and one Bhikkhu should make two kamma: 『Venerable Sangha, listen! The Sangha now all have this offense and cannot obtain confession; now, let us put it aside together, and confess later. If the Sangha deems the time is right, let the Sangha consent to listen. I report thus.』 『Venerable Sangha, listen! The Sangha now all have this offense, and will confess later. Whoever among the elders consents, let them be silent; if anyone does not consent, let them speak. The Sangha has now put aside this offense; the Sangha consents, therefore they are silent. This matter should be carried out in this way.』 Then perform the Uposatha. One should not fail to perform the Uposatha!』 There was a sick Bhikkhu who committed an offense and said to another Bhikkhu: 『Venerable one! I have committed an offense.』 That Bhikkhu replied: 『I have also committed an offense.』 They could not confess, and (the sick Bhikkhu) died. The Bhikkhus thought: 『If the Blessed One allowed confession to a Bhikkhu who has committed an offense, this Bhikkhu would not have died without confessing.』 They reported this to the Buddha, and the Buddha said: 『Confession to a Bhikkhu who has committed an offense is allowed, but one may not confess to someone who has committed the same offense.』 There was a dwelling place where the Sangha all committed the same offense, and they did not know what to do. They reported this to the Buddha, and the Buddha said: 『They should also put aside the offense as above.』 There was a sick Bhikkhu who committed an offense and said to another Bhikkhu: 『Venerable one! I have committed this offense.』 That Bhikkhu said: 『I have also committed this offense.』 They could not confess, and (the sick Bhikkhu) died. The Bhikkhus thought: 『If the Blessed One allowed confession to a Bhikkhu who has committed the same offense, this Bhikkhu would not have died without confessing.』 They reported this to the Buddha, and the Buddha said: 『Now, confession is allowed between those who have committed the same offense and those who have not.』 There was a dwelling place where the Bhikkhus gathered to perform the Uposatha and recite the precepts. One Bhikkhu said to the Bhikkhu reciting the precepts: 『Stop! I remember an offense, and I want to confess.』 The Bhikkhus rebuked him: 『Why do you create this obstacle during the recitation of the precepts?』 They reported this to the Buddha, and the Buddha said: 『If one remembers an offense during the recitation of the precepts』

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，聽向比坐說，若口言、若心念：『我有此罪，說戒竟當悔。』不應作留難。」疑亦如是。

有一住處，諸比丘不知布薩，不知布薩羯磨。有知法、持律、解律儀比丘來，諸比丘不看視，不與臥具，彼比丘便去。以是白佛，佛言：「應好看視，與臥具。若不爾，突吉羅！」

有一住處僧皆犯罪，不知犯何篇罪？有一知法、持律、解律儀比丘來，諸比丘中一比丘往問言：「犯如是如是，為是何篇罪？」彼答言：「是某篇罪。」便語言：「此住處一切僧犯如是罪。」即于彼比丘邊悔過。悔過已，還語諸比丘：「我等先犯如是如是某篇罪，應共悔過，莫污染修梵行，長夜受苦。」諸比丘瞋恚言：「汝何故向我說如是語？」以是白佛，佛言：「諸比丘應在彼知法比丘邊悔過，非不應語。但不應趣人語，語者突吉羅。」

時舍利弗至六群比丘住處，見其犯戒，語言：「汝等莫作此罪！」六群比丘便觸惱問言：「何等應作？何等不應作？」竟夜惱之。舍利弗以是白佛，佛種種訶責六群比丘：「汝愚癡人！上座比丘憐愍教汝，云何而反竟夜惱觸？」訶已，告諸比丘：「非不應教，但不應趣教人。若犯罪，自知有過，然後教之。」

時舍利弗、目連遊行人間，為諸四眾、國王、大臣、沙門、婆羅門之所師敬，

【現代漢語翻譯】 現代漢語譯本：聽受戒的比丘對比丘說，如果口中說或者心中想：『我有這個罪，受戒完畢應當懺悔。』不應該加以阻撓。」對於疑慮也是一樣處理。 在一個住處，眾比丘不知道如何舉行布薩（Upavasatha，每半月誦戒儀式），也不知道布薩的羯磨（Kamma，僧團事務的決議）。有一位知法、持律、瞭解律儀的比丘來到這裡，眾比丘不理睬他，不給他提供臥具，那位比丘就離開了。他們將此事稟告佛陀，佛陀說：「應當好好地理睬他，給他提供臥具。如果不這樣做，犯突吉羅（Dukkata，惡作罪）！」 在一個住處，僧團都犯了罪，但不知道犯了哪一類的罪。有一位知法、持律、瞭解律儀的比丘來到這裡，眾比丘中的一位前去詢問說：「犯了這樣這樣（的罪），屬於哪一類的罪？」他回答說：「屬於某某類的罪。」然後（問罪的比丘）就說：「這個住處的所有僧人都犯了這樣的罪。」隨即在那位比丘面前懺悔。懺悔完畢后，（問罪的比丘）回去告訴眾比丘：「我們先前犯了這樣這樣某某類的罪，應當一起懺悔，不要因此污染了清凈的梵行（Brahmacarya，清凈行），長夜受苦。」眾比丘生氣地說：「你為什麼對我說這樣的話？」他們將此事稟告佛陀，佛陀說：「眾比丘應當在那位知法比丘面前懺悔，並非不應該告訴（他們所犯罪行）。但不應該特意去告訴別人，告訴者犯突吉羅。」 當時，舍利弗（Sariputra）來到六群比丘的住處，看見他們犯戒，就說：「你們不要做這種罪行！」六群比丘便惱怒地反問道：「什麼應該做？什麼不應該做？」整夜都在騷擾他。舍利弗將此事稟告佛陀，佛陀種種呵責六群比丘：「你們這些愚癡的人！上座比丘憐憫教導你們，為什麼反而整夜騷擾觸怒他？」呵責完畢后，佛陀告訴眾比丘：「並非不應該教導，但不應該特意去教導別人。如果犯了罪，自己知道有過錯，然後再去教導他。」 當時，舍利弗（Sariputra）、目連（Maudgalyayana）在人間，被四眾弟子、國王、大臣、沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度僧侶階層）所尊敬。

【English Translation】 English version: 'Listening to the Bhikshu (monk) who is receiving the precepts, if one says or thinks: 'I have this offense, I should repent after receiving the precepts,' one should not obstruct him.' The same applies to doubts. In one dwelling place, the Bhikshus did not know the Upavasatha (fortnightly recitation of precepts), nor did they know the Kamma (formal act of the Sangha). A Bhikshu who knew the Dharma, upheld the Vinaya (monastic discipline), and understood the rules of conduct came, but the Bhikshus did not look after him, nor did they provide him with bedding. That Bhikshu then left. They reported this to the Buddha, who said: 'You should have looked after him well and provided him with bedding. If you do not, it is a Dukkata (wrongdoing)!' In one dwelling place, the Sangha (monastic community) had all committed offenses, but they did not know what kind of offense they had committed. A Bhikshu who knew the Dharma, upheld the Vinaya, and understood the rules of conduct came, and one of the Bhikshus went to ask him: 'Having committed such and such (offenses), what kind of offense is it?' He replied: 'It is such and such an offense.' Then (the Bhikshu who asked) said: 'All the Sangha in this dwelling place have committed such offenses.' Immediately, they repented before that Bhikshu. After repenting, (the Bhikshu who asked) went back and told the Bhikshus: 'We have previously committed such and such offenses of such and such a kind, we should all repent together, lest we defile our pure Brahmacarya (holy life) and suffer for a long night.' The Bhikshus became angry and said: 'Why did you say such things to me?' They reported this to the Buddha, who said: 'The Bhikshus should repent before that Bhikshu who knows the Dharma; it is not that they should not tell (them what offenses they have committed). But one should not go out of one's way to tell others; if one does, it is a Dukkata.' At that time, Sariputra (one of the Buddha's chief disciples) came to the dwelling place of the Group of Six Bhikshus and saw them breaking the precepts, so he said: 'You should not commit these offenses!' The Group of Six Bhikshus became annoyed and asked in return: 'What should be done? What should not be done?' They troubled him all night. Sariputra reported this to the Buddha, who in various ways rebuked the Group of Six Bhikshus: 'You foolish people! The senior Bhikshu compassionately teaches you, how can you instead trouble and annoy him all night?' After rebuking them, the Buddha told the Bhikshus: 'It is not that one should not teach, but one should not go out of one's way to teach others. If one has committed an offense and knows that one is at fault, then one can teach him.' At that time, Sariputra (one of the Buddha's chief disciples) and Maudgalyayana (another of the Buddha's chief disciples) were in the human world, revered by the four assemblies of disciples, kings, ministers, Sramanas (ascetics), and Brahmanas (priests).

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到一比丘住處，諸檀越為二人故，供養眾僧，佈施衣物及守園人；復共得欽婆羅直，估金錢一萬二千，三反唱令：「須者取之。」竟無人取，即還施主。時會比丘漸漸遊行還到佛所，佛如常法，慰問諸比丘已，問言：「舍利弗、目連遊行豐足不？」答言：「甚豐！」「世尊！復見一希有事，眾僧共得一欽婆羅直，估金錢一萬二千，三唱與諸比丘，無人取者，以還施主。」時有二磨訶盧比丘，去佛不遠聞已，一人作是言：「彼諸上座愚癡！自失利養，而使施主不得大福。若我在彼當爲取之。」一人復言：「我是上座，我應取！」遂致紛諍。佛見已，即說偈言：

「汝二摩訶盧，　　不在於彼眾， 　由此無諍訟，　　貴衣還本主。」

佛在舍衛城。爾時優波離與諸持律遊行，到比丘住處，應為作訶責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨者，悉為作之；應為作別住、摩那埵、本日、阿浮訶那者，皆為作之。若界應解，為解；若應結，為結。應為作教誡比丘尼羯磨，為作教誡羯磨；不堪教誡，應為解教誡羯磨，為解教誡羯磨。余諸比丘聞，作是念：「此諸持律比丘來，必使我等多有疑悔。」便舉臥具閉戶，舍住處而去；又諸比丘尼見優波離，瞋罵言：「坐此比丘恒問世尊，此戒應作二部僧持、作一部僧

【現代漢語翻譯】 現代漢語譯本 一位比丘住在某處，一些施主爲了兩位比丘的緣故，供養僧眾，佈施衣物以及看守園子的人；又共同獲得欽婆羅（Kimpara，一種貴重衣料）的價值，估價為金錢一萬二千，三次唱令：『需要的人拿去。』 最終沒有人拿，就還給了施主。當時集會的比丘們漸漸地回到佛陀那裡，佛陀像往常一樣，慰問了各位比丘后，問道：『舍利弗（Sariputta，智慧第一的佛陀弟子）、目連（Moggallana，神通第一的佛陀弟子）生活富足嗎？』 答道：『非常富足！』 『世尊！我們還見到一件稀有的事情，僧眾共同獲得一件欽婆羅的價值，估價為金錢一萬二千，三次唱令給各位比丘，沒有人要，又還給了施主。』 當時有兩位摩訶盧（Mahalu，愚鈍的比丘）比丘，離佛陀不遠，聽到了這件事，其中一人這樣說：『那些上座（長老比丘）真愚蠢！自己失去利益供養，反而讓施主不能得到大福報。如果我在那裡，我應當拿走它。』 另一人又說：『我是上座，我應該拿！』 於是引起了紛爭。佛陀看到了，就說了偈語： 『你們兩個摩訶盧， 不在那僧眾之中， 由此才沒有諍訟， 貴重衣物還給本主。』 佛陀住在舍衛城（Savatthi）。當時優波離（Upali，持戒第一的佛陀弟子）與各位持律比丘，到比丘的住處，對於應該作訶責羯磨（excommunication，責備的羯磨）、驅出羯磨（banishment，驅逐的羯磨）、依止羯磨（dependence，依止的羯磨）、舉罪羯磨（accusation，舉罪的羯磨）、下意羯磨（submission，降伏的羯磨）的，都為他們做了；對於應該作別住（probation，別住）、摩那埵（penance，懺悔）、本日（daily observance，每日遵守）、阿浮訶那（rehabilitation，恢復）的，都為他們做了。如果界限應該解除，就解除；如果應該結界，就結界。應該為作教誡比丘尼羯磨（admonishing nuns, 教誡比丘尼的羯磨），就為作教誡羯磨；不堪教誡的，應該解除教誡羯磨，就解除教誡羯磨。其餘的比丘們聽到了，這樣想：『這些持律比丘來了，一定會讓我們多有疑慮和後悔。』 便收起臥具，關上門，捨棄住處離開了；又有比丘尼們見到優波離，嗔罵道：『因為這個比丘總是問世尊，這個戒律應該由二部僧（both communities of monks and nuns，比丘和比丘尼兩個僧團）來持守，還是由一部僧（one community，一個僧團）

【English Translation】 English version A bhikkhu (monk) was residing somewhere, and some donors, for the sake of two bhikkhus, made offerings to the Sangha (monastic community), donating robes and providing for the garden keepers; they also jointly obtained the value of a Kimpara (Kimpara, a valuable cloth), estimated at 12,000 gold coins, and announced three times: 'Whoever needs it, take it.' In the end, no one took it, so it was returned to the donors. At that time, the bhikkhus who had gathered gradually returned to the Buddha. The Buddha, as usual, after greeting the bhikkhus, asked: 'Sariputta (Sariputta, the Buddha's disciple foremost in wisdom) and Moggallana (Moggallana, the Buddha's disciple foremost in psychic powers), are they living comfortably?' They replied: 'Very comfortably!' 'Venerable One! We also saw a rare thing, the Sangha jointly obtained the value of a Kimpara, estimated at 12,000 gold coins, and announced it three times to the bhikkhus, but no one wanted it, so it was returned to the donors.' At that time, there were two Mahalu (Mahalu, foolish bhikkhus) bhikkhus, not far from the Buddha, who heard this, and one of them said: 'Those elders (senior bhikkhus) are foolish! They lose their own benefits and offerings, and instead prevent the donors from gaining great merit. If I were there, I would have taken it.' The other one said: 'I am an elder, I should take it!' Thus, a dispute arose. The Buddha saw this and spoke a verse: 'You two Mahalu, were not in that Sangha, Therefore, there was no dispute, The valuable cloth was returned to its owner.' The Buddha was residing in Savatthi (Savatthi). At that time, Upali (Upali, the Buddha's disciple foremost in upholding the Vinaya) and the bhikkhus who upheld the Vinaya (monastic discipline) went to the bhikkhus' residence. For those who should have the Excommunication Karma (excommunication, act of censure), Banishment Karma (banishment, act of expulsion), Dependence Karma (dependence, act of reliance), Accusation Karma (accusation, act of charging), Submission Karma (submission, act of yielding) performed for them, they performed them all; for those who should have Probation (probation, period of testing), Penance (penance, act of atonement), Daily Observance (daily observance, routine practices), and Rehabilitation (rehabilitation, act of restoration) performed for them, they performed them all. If a boundary should be dissolved, they dissolved it; if a boundary should be established, they established it. If the Admonishing Nuns Karma (admonishing nuns, act of advising nuns) should be performed, they performed the Admonishing Karma; for those who were incapable of being admonished, if the Admonishing Karma should be revoked, they revoked the Admonishing Karma. The other bhikkhus heard this and thought: 'These bhikkhus who uphold the Vinaya have come, they will surely cause us much doubt and regret.' They gathered their bedding, closed their doors, and abandoned their residences and left; also, the bhikkhunis (nuns) saw Upali and scolded him: 'Because this bhikkhu always asks the Buddha whether this precept should be observed by both communities of monks and nuns (both communities of monks and nuns, the monastic communities of bhikkhus and bhikkhunis), or by one community (one community, a single monastic community)'

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持？佛便令作二部僧持，由此使我多受困苦。」優波離所將比丘有先還者，佛如常法問已，又問：「優波離遊行處，供養豐足不？」答言：「不足。」又問：「何故？」具以諸比丘舍住處及比丘尼瞋罵答佛。佛以是事集比丘僧，問彼諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責：「汝等愚癡！不恭敬持律比丘，誰應恭敬？」訶已，告諸比丘：「今為諸比丘結初應學法。

「若比丘聞持律比丘來，不應避去，應為掃灑，整理房舍、臥具；若聞欲至，出半由旬迎；若有疑難，要當出門。若持律比丘有衣物應代擔，為辦澡洗水，拭手腳巾，為作浴具，設過中飲，請說法。若實求解，持律比丘應如法答；若觸惱問，不應答。明旦，為作前食、怛缽那，次作后食；應為求請主，請留安居；復應為求施衣檀越，應作如是供養，若不爾，突吉羅！」

佛在王舍城。爾時世尊布薩日與諸比丘前後圍繞露地而坐，告諸比丘：「汝等寂默，今當布薩，說波羅提木叉。」

有一比丘從坐起白佛言：「伽伽比丘近得狂病，有時來，有時不來；亦復不憶來與不來，以是廢行僧事。今復不來！」佛言：「遣一比丘呼來！」受教往呼，遍求不得，還以是白佛，佛言：「今聽諸比丘遙與作狂白二羯磨。」

一

【現代漢語翻譯】 現代漢語譯本 持律比丘（Vinaya master）在哪裡？』佛陀就讓僧團分成兩部分各自支援自己的持律比丘，因此使我多次遭受困苦。』優波離（Upali）所帶領的比丘中有先返回的，佛陀像往常一樣詢問情況后，又問：『優波離（Upali）在那裡，供養是否豐足？』回答說：『不足。』又問：『什麼原因？』詳細地把那些比丘捨棄住處以及比丘尼嗔罵的事情告訴了佛陀。佛陀因為這件事召集比丘僧團，問那些比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥：『你們這些愚癡的人！不恭敬持律比丘（Vinaya master），應該恭敬誰呢？』呵斥完畢，告訴眾比丘：『現在為眾比丘制定最初應該學習的戒條。 『如果比丘聽到持律比丘（Vinaya master）來了，不應該躲避離開，應該為他掃灑、整理房舍、臥具；如果聽到他將要到來，要出半由旬（half yojana，古印度長度單位）去迎接；如果有疑問，一定要出門請教。如果持律比丘（Vinaya master）有衣物，應該替他承擔，為他準備洗澡水，擦手腳的毛巾，為他準備洗浴用具，準備午後飲料，請他說法。如果確實是求解疑問，持律比丘（Vinaya master）應該如法解答；如果是觸惱性的提問，不應該回答。第二天早上，為他準備早飯、怛缽那（tarpaṇa，一種飲料），接著準備午飯；應該為他請求施主，請求他留下安居；還要為他請求佈施衣服的檀越（dānavati，施主），應該這樣做供養，如果不這樣做，犯突吉羅（duḥkṛta，輕罪）！』 佛陀在王舍城（Rājagṛha）。當時，世尊在布薩日（uposatha，齋戒日）與眾比丘前後圍繞，坐在露天的地方，告訴眾比丘：『你們保持寂靜，今天應當布薩（uposatha，齋戒），宣說波羅提木叉（prātimokṣa，戒律）。』 有一位比丘從座位上站起來，對佛陀說：『伽伽比丘（Gagga）最近得了狂病，有時來，有時不來；也不記得來沒來過，因此耽誤了僧團的事務。今天又沒來！』佛陀說：『派一位比丘去叫他來！』接受教令前去呼喚，到處尋找也沒找到，回來把情況告訴了佛陀，佛陀說：『現在允許眾比丘遙遠地為他做狂白二羯磨（jñapti-dvitiya-karma，一種羯磨，即僧團的議事方式）。』 一

【English Translation】 English version 'Where is the Vinaya master?' The Buddha then ordered the Sangha to divide into two groups, each supporting their own Vinaya master, which caused me much suffering.' Among the Bhikkhus led by Upali who returned first, the Buddha asked about the situation as usual, and then asked: 'Where is Upali? Is the offering sufficient?' The answer was: 'Insufficient.' He asked again: 'What is the reason?' He told the Buddha in detail about the Bhikkhus abandoning their dwellings and the Bhikkhunis scolding them. Because of this, the Buddha gathered the Bhikkhu Sangha and asked those Bhikkhus: 'Did you really do this?' They replied: 'Indeed, World Honored One!' The Buddha scolded them in various ways: 'You foolish people! If you do not respect the Vinaya master, who should you respect?' After scolding them, he told the Bhikkhus: 'Now I will establish the initial precepts that the Bhikkhus should learn. 'If a Bhikkhu hears that a Vinaya master is coming, he should not avoid leaving, but should sweep and tidy up the rooms and bedding for him; if he hears that he is about to arrive, he should go out half a yojana to meet him; if there are any doubts, he must go out to ask for instruction. If the Vinaya master has clothes, he should carry them for him, prepare bathing water for him, towels for wiping his hands and feet, prepare bathing utensils for him, prepare afternoon drinks, and invite him to preach the Dharma. If he is really seeking answers to his questions, the Vinaya master should answer according to the Dharma; if it is an annoying question, he should not answer. The next morning, prepare breakfast and tarpaṇa for him, and then prepare lunch; he should ask the patron to invite him to stay for the rainy season retreat; he should also ask the dānavati who donates clothes for him, and he should make such offerings. If he does not do so, he commits a duḥkṛta!' The Buddha was in Rājagṛha. At that time, the World Honored One was sitting in the open air surrounded by Bhikkhus before and after on the Uposatha day, and told the Bhikkhus: 'Keep silent, today we should observe the Uposatha and recite the Prātimokṣa.' A Bhikkhu rose from his seat and said to the Buddha: 'Bhikkhu Gagga has recently contracted madness, sometimes he comes, sometimes he does not; he also does not remember whether he has come or not, so he has delayed the affairs of the Sangha. He is not here today!' The Buddha said: 'Send a Bhikkhu to call him!' He accepted the teaching and went to call him, but could not find him everywhere. He returned and told the Buddha about the situation. The Buddha said: 'Now I allow the Bhikkhus to perform the jñapti-dvitiya-karma for him remotely.' One

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比丘白言：「大德僧聽！此某甲比丘狂病，或來或不來，亦復不憶來與不來，以是廢行僧事。僧今遙與某甲作狂羯磨，若現在、若不現在行僧事。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘狂病，乃至若不現在行僧事。誰諸長老忍，默然；若不忍者，說。僧已與某甲作狂羯磨竟；僧忍，默然故。是事如是持。」

彼后得差，求解羯磨，以是白佛。佛言：「聽白二羯磨為解。」

病差比丘應到僧中，偏袒右肩，脫革屣，胡跪合掌，白言：「大德僧聽！我某甲比丘先得狂病，或來或不來，亦復不憶來與不來；僧已與我作狂羯磨。我今已差，從僧乞解狂羯磨。」如是三乞。

應一比丘白：「大德僧聽！此某甲比丘先狂，或來或不來，亦復不憶來與不來；僧與作狂羯磨。今已差，從僧乞解狂羯磨；僧今與解狂羯磨。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘先狂病，乃至僧今與解狂羯磨。誰諸長老忍，默然；若不忍者，說。僧已與某甲比丘解狂羯磨竟；僧忍，默然故。是事如是持。」

爾時世尊布薩日與諸比丘前後圍繞露地而坐，告諸比丘：「汝等寂默，今布薩說戒。」

有一比丘從坐起，白佛言：「某甲比丘得病不來。」佛言：「應令一比丘將來。」

【現代漢語翻譯】 現代漢語譯本： 比丘稟告說：『尊敬的僧團請聽！這位某甲（姓名）比丘患有狂病，時而發作時而不發作，也記不清是否發作過，因此耽誤了僧團的事務。現在僧團遙為某甲作狂羯磨（對精神失常者進行的宗教儀式），無論他現在是否在場，都進行僧團的事務。如果僧團認為時機已到，請允許我這樣做。稟告完畢。』 『尊敬的僧團請聽！這位某甲比丘患有狂病，乃至無論他現在是否在場，都進行僧團的事務。哪位長老贊同，就保持沉默；如果不同意，請說出來。僧團已經為某甲作了狂羯磨；僧團贊同，因為保持沉默。這件事就這樣執行。』 此後，他病好了，請求解除羯磨，因此稟告了佛陀。佛陀說：『允許用白二羯磨（一種宣告儀式）來解除。』 病好的比丘應該來到僧團中，袒露右肩，脫掉革屣（鞋子），右膝著地合掌，稟告說：『尊敬的僧團請聽！我某甲比丘先前得了狂病，時而發作時而不發作，也記不清是否發作過；僧團已經為我作了狂羯磨。我現在已經好了，向僧團請求解除狂羯磨。』這樣請求三次。 應該由一位比丘稟告：『尊敬的僧團請聽！這位某甲比丘先前發狂，時而發作時而不發作，也記不清是否發作過；僧團為他作了狂羯磨。現在已經好了，向僧團請求解除狂羯磨；僧團現在為他解除狂羯磨。如果僧團認為時機已到，請允許我這樣做。稟告完畢。』 『尊敬的僧團請聽！這位某甲比丘先前患有狂病，乃至僧團現在為他解除狂羯磨。哪位長老贊同，就保持沉默；如果不同意，請說出來。僧團已經為某甲比丘解除了狂羯磨；僧團贊同，因為保持沉默。這件事就這樣執行。』 當時，世尊在布薩日（佛教的齋戒日）與眾比丘前後圍繞，坐在露天的地方，告訴眾比丘：『你們保持安靜，今天布薩說戒。』 有一位比丘從座位上站起來，稟告佛陀說：『某甲比丘得了病沒有來。』佛陀說：『應該讓一位比丘把他帶來。』

【English Translation】 English version: A Bhikkhu (monk) said: 'Venerable Sangha (monastic community), please listen! This Bhikkhu named 'So-and-so' has a mental illness, sometimes it comes, sometimes it doesn't, and he also doesn't remember whether it came or not, therefore he neglects the Sangha's affairs. Now the Sangha remotely performs the 'Madness Karma' (religious act for the mentally ill) for 'So-and-so', whether he is present or not, to proceed with the Sangha's affairs. If the Sangha deems it the right time, please allow it. This is the announcement.' 'Venerable Sangha, please listen! This Bhikkhu named 'So-and-so' has a mental illness, and whether he is present or not, the Sangha's affairs proceed. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has already performed the 'Madness Karma' for 'So-and-so'; the Sangha agrees, because they remain silent. Let this matter be carried out accordingly.' Afterwards, he recovered and requested the removal of the Karma, therefore he reported this to the Buddha. The Buddha said: 'Allow the removal with a 'White Two Karma' (a formal declaration ritual).' The recovered Bhikkhu should come to the Sangha, uncover his right shoulder, take off his leather sandals (kassapa), kneel on his right knee, join his palms, and announce: 'Venerable Sangha, please listen! I, Bhikkhu 'So-and-so', previously had a mental illness, sometimes it came, sometimes it didn't, and I also don't remember whether it came or not; the Sangha has already performed the 'Madness Karma' for me. Now I have recovered, and I request the Sangha to remove the 'Madness Karma'.' He should request this three times. One Bhikkhu should announce: 'Venerable Sangha, please listen! This Bhikkhu named 'So-and-so' was previously mad, sometimes it came, sometimes it didn't, and he also doesn't remember whether it came or not; the Sangha performed the 'Madness Karma' for him. Now he has recovered, and he requests the Sangha to remove the 'Madness Karma'; the Sangha now removes the 'Madness Karma' for him. If the Sangha deems it the right time, please allow it. This is the announcement.' 'Venerable Sangha, please listen! This Bhikkhu named 'So-and-so' previously had a mental illness, and the Sangha now removes the 'Madness Karma' for him. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has already removed the 'Madness Karma' for Bhikkhu 'So-and-so'; the Sangha agrees, because they remain silent. Let this matter be carried out accordingly.' At that time, the World-Honored One (Buddha) was sitting in an open space on the Uposatha (day of observance), surrounded by Bhikkhus before and behind, and told the Bhikkhus: 'Be silent, today is the Uposatha for reciting the precepts.' One Bhikkhu rose from his seat and reported to the Buddha: 'Bhikkhu 'So-and-so' is ill and has not come.' The Buddha said: 'One Bhikkhu should be sent to bring him.'

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諸比丘不知云何將來？以是白佛，佛言：「教拄杖、使人扶；若不堪，以衣舁之。」即受教舁來。勞動故，病更困篤、或有死者。以是白佛，佛言：「應取清凈欲來。」

是中或有得名與清凈欲，或有不得；或有得名受清凈欲，或有不得；或有得名持清凈欲來，或有不得。

不得名與清凈欲者：若與比丘尼、式叉摩那、沙彌、沙彌尼清凈欲；與狂心、亂心、病壞心、滅擯人、被舉人、自說罪人、異界住人清凈欲；若不如法三說：「我今與汝清凈欲，汝受我清凈欲，至如法僧事中，為我稱名說及捉籌。」皆不名與清凈欲。若反上名與清凈欲。

不名受清凈欲者：自不如法、不識他姓名，余如上，皆不名受清凈欲。反此名受清凈欲。

得名持清凈欲來者：若持清凈欲比丘來至布薩中，便睡眠、若狂心、散亂心、病壞心；若僧與作不見罪羯磨、不捨惡邪見羯磨、不悔過羯磨；若變成二根、黃門、無根；若忘說，是亦得名持清凈欲來。若睡眠、若忘不說，皆犯突吉羅罪。若中路睡眠，乃至忘說，皆不得名持清凈欲來。

復有諸病比丘，不能口語說清凈欲。以是白佛，佛言：「應身與清凈欲。」諸比丘不知云何身與清凈欲？以是白佛，佛言：「若舉手、舉指、搖身、搖頭，乃至舉眼，得名身與清

【現代漢語翻譯】 現代漢語譯本： 眾比丘不知道如何對待將來的情況，因此稟告佛陀。佛陀說：『教他們拄著枴杖，讓人攙扶；如果不能，就用衣服抬著他們。』他們就遵照教導抬著病人前來。因為勞累的緣故，病情更加嚴重，甚至有人因此死去。因此稟告佛陀，佛陀說：『應該取清凈欲（parisuddhi-chanda，一種表示同意和清白的意願）。』 這些人中，有的得到『名與清凈欲』，有的沒有得到；有的得到『名受清凈欲』，有的沒有得到；有的得到『名持清凈欲來』，有的沒有得到。 不得『名與清凈欲』的情況：如果給比丘尼（bhikkhuni，佛教女出家人）、式叉摩那（sikkhamana，預備沙彌尼）、沙彌（samanera，佛教男少年出家人）、沙彌尼（samaneri，佛教女少年出家人）清凈欲；給狂心、亂心、病壞心、滅擯人（被僧團驅逐的人）、被舉人（被僧團指控犯戒的人）、自說罪人（自己坦白犯戒的人）、異界住人（不屬於本僧團的人）清凈欲；如果不按照如法的方式三次說：『我現在給你清凈欲，你接受我的清凈欲，到如法的僧事中，為我稱名說及捉籌。』都不算『名與清凈欲』。如果與上述情況相反，才算『名與清凈欲』。 不算『名受清凈欲』的情況：自己不如法、不認識他人姓名，其餘情況如上所述，都不算『名受清凈欲』。與此相反，才算『名受清凈欲』。 得『名持清凈欲來』的情況：如果持清凈欲的比丘來到布薩（uposatha，佛教僧團的集會）中，便睡眠、或者狂心、散亂心、病壞心；如果僧團對他做了不見罪羯磨（aditthapatti-kamma，不見罪羯磨）、不捨惡邪見羯磨（apassanadiṭṭhikamma，不捨棄邪見的羯磨）、不悔過羯磨（apatikammakamma，不懺悔的羯磨）；如果變成二根（ubhatobyanjanaka，同時具有男女兩性性器官的人）、黃門（pandaka，性無能者）、無根（napumsaka，天生性無能者）；如果忘記說，這也算『得名持清凈欲來』。如果睡眠、或者忘記不說，都犯突吉羅罪（dukkhata，一種輕微的罪）。如果在中途睡眠，乃至忘記說，都不算『得名持清凈欲來』。 又有生病的比丘，不能用口語說清凈欲。因此稟告佛陀，佛陀說：『應該用身體表示清凈欲。』眾比丘不知道如何用身體表示清凈欲？因此稟告佛陀，佛陀說：『如果舉手、舉指、搖身、搖頭，乃至舉眼，都算用身體表示清凈欲。』

【English Translation】 English version: The bhikkhus (monks) did not know how to deal with future situations, so they reported this to the Buddha. The Buddha said, 'Instruct them to use walking sticks and have people support them; if they cannot, carry them on clothing.' They followed the instructions and carried the sick monks. Because of the labor, their illnesses worsened, and some even died. Therefore, they reported this to the Buddha, who said, 'You should obtain parisuddhi-chanda (a desire for purity and consent).' Among these people, some obtain 'named giving of parisuddhi-chanda', some do not; some obtain 'named receiving of parisuddhi-chanda', some do not; some obtain 'named bringing of parisuddhi-chanda', some do not. Situations where 'named giving of parisuddhi-chanda' is not obtained: If parisuddhi-chanda is given to a bhikkhuni (Buddhist nun), a sikkhamana (probationary novice nun), a samanera (Buddhist novice monk), a samaneri (Buddhist novice nun); if parisuddhi-chanda is given to someone with a deranged mind, a confused mind, a mind ruined by illness, someone who has been expelled (from the Sangha), someone who has been accused (of violating precepts), someone who has confessed to a transgression, someone residing in a different territory (not belonging to this Sangha); if it is not said three times in accordance with the Dharma: 'I now give you parisuddhi-chanda, you receive my parisuddhi-chanda, and in the lawful Sangha affairs, speak my name and draw a lot for me,' it is not considered 'named giving of parisuddhi-chanda'. If the opposite of the above is true, it is considered 'named giving of parisuddhi-chanda'. Situations where 'named receiving of parisuddhi-chanda' is not obtained: If one is not in accordance with the Dharma oneself, does not know the other person's name, and the remaining situations are as above, it is not considered 'named receiving of parisuddhi-chanda'. The opposite of this is considered 'named receiving of parisuddhi-chanda'. Situations where 'named bringing of parisuddhi-chanda' is obtained: If a bhikkhu bringing parisuddhi-chanda comes to the uposatha (Buddhist monastic assembly) and then falls asleep, or has a deranged mind, a scattered mind, a mind ruined by illness; if the Sangha has performed an aditthapatti-kamma (kamma for unseen offense), an apassanadiṭṭhikamma (kamma for not abandoning wrong views), or an apatikammakamma (kamma for not confessing transgressions) against him; if he becomes an ubhatobyanjanaka (hermaphrodite), a pandaka (eunuch), or a napumsaka (impotent person); if he forgets to speak, this is also considered 'named bringing of parisuddhi-chanda'. If he sleeps or forgets to speak, he commits a dukkata (a minor offense). If he sleeps along the way, or even forgets to speak, it is not considered 'named bringing of parisuddhi-chanda'. Furthermore, there are sick bhikkhus who cannot verbally express parisuddhi-chanda. Therefore, they reported this to the Buddha, who said, 'You should give parisuddhi-chanda with the body.' The bhikkhus did not know how to give parisuddhi-chanda with the body. Therefore, they reported this to the Buddha, who said, 'If you raise your hand, raise a finger, shake your body, shake your head, or even raise your eyes, it is considered giving parisuddhi-chanda with the body.'

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凈欲。」

復有諸病比丘不能身與清凈欲，以是白佛，佛言：「應舉眾到病人所，使說戒比丘于中央坐說戒，令諸病比丘向說戒人。」

復有諸病比丘不能向說戒人，背而坐臥。以是白佛，佛言：「應出界外布薩，不得在界內作別眾布薩。」

爾時世尊說戒日與諸比丘前後圍繞露地坐，告諸比丘：「汝等寂默，今當布薩說戒。」

有一比丘從坐起，白佛言：「某甲比丘為官所執，不得來。」佛言：「應遣一比丘語所由，求還布薩，若聽者善；若不聽，應語白衣小卻，為取清凈欲，若得者善；若不得，應語言：『一切僧當來就此比丘布薩。』若得者善；若不得，應出界外布薩，不得界內別眾布薩。」

有一阿練若處，諸比丘十五日集布薩說戒。時有賊來，諸比丘見，便止不誦戒。諸賊問言：「何故默住？」答言：「我等所說，不應使白衣聞。」賊復問：「所說非佛語耶？」答言：「是！」復問：「若是佛語，誰不應聞？汝等今集，必欲論說不利我等！」便打，奪諸比丘衣缽。以是白佛，佛言：「從今諸比丘若見賊來，應即誦余經，不令斷絕。」

爾時有王名優陀延，善知相法，有一夫人名月光，容顏姝妙，音妓兼人；後於高閣上，在王前舞。王見死相不出一年，諦視心念，顏色不

【現代漢語翻譯】 現代漢語譯本： 『凈欲』（希望保持清凈的意願）。

又有生病的比丘無法保持身心清凈，將此事稟告佛陀。佛陀說：『應該集合僧眾到病人所在之處，讓一位持戒比丘坐在中央誦戒，讓生病的比丘面向誦戒人。』

又有生病的比丘無法面向誦戒人，只能背對著坐或臥。將此事稟告佛陀。佛陀說：『應該在結界之外舉行布薩，不得在結界之內進行別眾布薩（指部分僧侶單獨舉行的布薩）。』

當時，世尊在說戒日與眾比丘前後圍繞，坐在露天之地，告訴眾比丘：『你們保持寂靜，現在應當布薩說戒。』

有一位比丘從座位上站起來，稟告佛陀說：『某甲比丘被官府拘捕，無法前來。』佛陀說：『應該派遣一位比丘去告知緣由，請求放回以便參加布薩，如果允許就好；如果不允許，應該告訴在家的俗人稍微退開，為他取得清凈的意願，如果能得到就好；如果得不到，應該說：『一切僧眾應當到這位比丘這裡來舉行布薩。』如果能得到就好；如果得不到，應該在結界之外舉行布薩，不得在結界之內進行別眾布薩。』

在一個阿練若（遠離人煙的修行處），眾比丘在每月十五日聚集舉行布薩說戒。當時有盜賊前來，眾比丘看見了，便停止誦戒。盜賊問道：『為什麼默不作聲？』回答說：『我們所說的，不應該讓在家的俗人聽見。』盜賊又問：『所說的不是佛陀的教誨嗎？』回答說：『是的！』又問：『如果是佛陀的教誨，誰不應該聽見？你們現在聚集，必定想要議論不利於我們等人的事情！』於是毆打他們，搶奪了眾比丘的衣缽。將此事稟告佛陀，佛陀說：『從今以後，眾比丘如果看見盜賊前來，應該立即誦讀其他經典，不要讓誦經中斷。』

當時有一位國王名叫優陀延（Udayana），善於相面之術，有一位夫人名叫月光（Candraprabha），容貌美麗，歌舞技藝超過常人；後來在高樓之上，在國王面前跳舞。國王看見她有死相，不出一年，仔細觀察心中思念，臉色不悅。

【English Translation】 English version: 'Pure desire' (the intention to maintain purity).

Again, there were sick Bhikshus who could not maintain purity of body and mind, and they reported this to the Buddha. The Buddha said, 'You should gather the Sangha to the place where the sick Bhikshu is, and have a Bhikshu who upholds the precepts sit in the center and recite the precepts, and have the sick Bhikshus face the reciter of the precepts.'

Again, there were sick Bhikshus who could not face the reciter of the precepts, and could only sit or lie with their backs turned. They reported this to the Buddha. The Buddha said, 'You should hold the Posadha (布薩) outside the boundary, and you must not hold a separate Posadha (別眾布薩, referring to a Posadha held separately by some monks) within the boundary.'

At that time, the World Honored One (世尊) was sitting in an open space surrounded by Bhikshus on the day of reciting the precepts, and told the Bhikshus, 'You should remain silent, now we should hold the Posadha and recite the precepts.'

One Bhikshu rose from his seat and reported to the Buddha, 'A certain Bhikshu has been arrested by the government and cannot come.' The Buddha said, 'You should send a Bhikshu to tell the reason, and ask for his return to participate in the Posadha, if they allow it, that would be good; if they do not allow it, you should tell the laypeople to step back a little, to obtain the intention of purity for him, if you can obtain it, that would be good; if you cannot obtain it, you should say: 'All the Sangha should come to this Bhikshu to hold the Posadha.' If you can obtain it, that would be good; if you cannot obtain it, you should hold the Posadha outside the boundary, and you must not hold a separate Posadha within the boundary.'

In a certain Aranya (阿練若, a secluded place for practice), the Bhikshus gathered on the fifteenth day of each month to hold the Posadha and recite the precepts. At that time, thieves came, and the Bhikshus saw them and stopped reciting the precepts. The thieves asked, 'Why are you silent?' They replied, 'What we are saying should not be heard by laypeople.' The thieves asked again, 'Is what you are saying not the Buddha's teaching?' They replied, 'Yes!' They asked again, 'If it is the Buddha's teaching, who should not hear it? You are gathering now, surely you want to discuss things that are unfavorable to us!' Then they beat them and robbed the Bhikshus of their robes and bowls. They reported this to the Buddha, and the Buddha said, 'From now on, if the Bhikshus see thieves coming, they should immediately recite other Sutras, and not let the recitation be interrupted.'

At that time, there was a king named Udayana (優陀延), who was skilled in the art of physiognomy, and there was a queen named Candraprabha (月光), whose appearance was beautiful and whose singing and dancing skills surpassed ordinary people; later, on a high tower, she danced in front of the king. The king saw the sign of death on her face, and that she would not live for more than a year. He observed her carefully and thought about it in his heart, and his expression was unhappy.

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悅。夫人覺之，便白王言：「我舞不好耶？何以不悅？」王言：「不須問我！」夫人苦問至三，王不獲已，便具以告。夫人白王：「若實爾者，愿聽出家！」王言：「我相敬愛，死不相離，余歡少日，如何生離？」夫人復白王言：「少染世榮，迷味道業，即此促期，唯與苦會。愿必垂愍，聽遂出家！」王言：「汝年少修道，識見明決，必得生天。若還相見，當遂汝意。」夫人白言：「若此愿果，誓不違要！」便聽出家。於是辭去，行道不久得阿那含果，即便命終生於梵天，便作是念：「我得出家是王之恩，恩重宜報，要不可違。」即下在王宮上，虛空中立，語王言：「月光夫人即我身是，先與王要，故來赴信。」王語言：「我不識天，可現本身。」即變為昔形，于王前立。王見情重，欲附近之，便飛昇虛空，語王言：「王何故猶習此愛慾為？欲為無常、苦、空、不凈，若思此義可得解脫。若不爾者，必墮三塗，自拔良難！」王聞此語，心即調柔，即舍王位以付太子，出家學道，在城左右山林樹下。太子見父出家而不遠去，恒恐變悔，還奪其位，常愿父王遠之他國。時王比丘作是念：「我奉佛教而未見佛，今當往彼禮敬世尊。」念已便行。時太子與諸婆羅門在高樓上見出林去，語新王言：「王比丘今已去矣！」太子欣悅

。王比丘忘坐具，須臾憶之，即便還取。諸婆羅門復語新王言：「王比丘已復還，將無有以？」太子惶怖，便敕左右：「汝速往殺！凡是沙門釋子亦盡殺之！」復敕言：「彼或畏死，多作方便，慎莫不殺而來見我！」受教即往，語言：「新王敕我殺比丘！」比丘問言：「何故殺我？」答言：「以比丘出林還反，恐奪其位，是以相殺。」王比丘言：「我不貪王位，向忘坐具，故暫還取。如何以此，而便見殺？」使復言：「重被王敕：『彼必畏死，多作方便，慎莫不殺而還見我！』我今云何而得徒反？」王比丘復言：「我出家所求未有所獲，汝小寬我，待彼樹影至。」使者聽之。即勤思惟，得須陀洹。樹影既至，使者復語樹影已至，比丘復言：「我出家所求猶未盡獲，可復見寬，更待一影。」使者復聽。如是四反得四沙門果，便語使者：「汝可隨意，還語汝王，我不貪王位，行忘坐具，所以暫還。汝為此殺我，便是殺父、殺阿羅漢，念汝長夜受大苦耳！」言已就死。使者殺已還到王所，王遙見之即生悔心。到已問言：「汝已殺耶？」答言：「已殺！」王復問言：「父王臨終有何所說？」使者嗚咽，具以上答。王聞此語血從口出，即以生身入大地獄。

時瓶沙王與其鄰國，先聞其教盡殺沙門釋子，恐入己界，敕諸杖士

【現代漢語翻譯】 現代漢語譯本：王比丘忘記了坐具，過了一會兒想起來，就回去拿。那些婆羅門又對新國王說：『王比丘已經返回，難道沒有什麼陰謀嗎？』太子非常害怕，就命令左右：『你們快去殺了他！凡是沙門釋子（指釋迦牟尼的弟子）也全部殺掉！』又命令說：『他們或許害怕死亡，會想出很多辦法，務必殺死他們再來見我！』 接受命令的人立刻前往，說道：『新國王命令我來殺比丘！』比丘問道：『為什麼要殺我？』回答說：『因為比丘離開樹林又返回，恐怕要奪取王位，因此要殺你。』王比丘說：『我不貪圖王位，剛才忘記了坐具，所以暫時回去拿。怎麼會因為這個，就要殺我呢？』 使者又說：『再次受到國王的命令：『他們必定害怕死亡，會想出很多辦法，務必殺死他們再來見我！』我現在怎麼能夠空手而回呢？』 王比丘又說：『我出家所尋求的還沒有獲得，你稍微寬限我一下，等待樹影移動到那裡。』 使者聽從了他。比丘立刻勤奮地思惟，證得了須陀洹果（小乘初果）。樹影移動到指定位置后，使者又說樹影已經到了，比丘又說：『我出家所尋求的還沒有完全獲得，可以再次寬限我一下，再等待一個樹影。』 使者又聽從了他。像這樣四次，證得了四沙門果（小乘四果）。於是對比丘使者說：『你可以隨意了，回去告訴你的國王，我不貪圖王位，因為行走時忘記了坐具，所以暫時返回。你因為這件事殺我，就是殺父、殺阿羅漢（斷盡煩惱，證得解脫的聖者），想想你將長夜遭受巨大的痛苦啊！』說完就赴死了。 使者殺了他之後回到國王那裡，國王遠遠地看見他，立刻產生了後悔之心。使者到了之後，國王問道：『你已經殺了嗎？』回答說：『已經殺了！』國王又問道：『父王臨終時說了什麼？』使者嗚咽著，把以上的話全部回答了。國王聽到這些話，口中吐血，立刻以活生生的身體墮入大地獄。 當時瓶沙王（Bimbisara）和他的鄰國，先前聽說了他們的教義，就全部殺害了沙門釋子（指釋迦牟尼的弟子），害怕他們進入自己的領地，命令各位杖士。

【English Translation】 English version: The royal Bhikkhu (monk) forgot his sitting cloth, and after a moment, he remembered it and went back to retrieve it. The Brahmins then said to the new king, 'The royal Bhikkhu has returned; could there be some plot?' The prince was terrified and immediately ordered his attendants, 'Quickly go and kill him! Kill all the Shramana Shakya-putras (disciples of Shakyamuni) as well!' He further ordered, 'They may fear death and devise many schemes, so be sure to kill them before returning to see me!' Those who received the order went immediately and said, 'The new king has ordered me to kill the Bhikkhu!' The Bhikkhu asked, 'Why kill me?' They replied, 'Because the Bhikkhu left the forest and then returned, fearing he would seize the throne, that is why you are to be killed.' The royal Bhikkhu said, 'I do not covet the throne; I only forgot my sitting cloth and temporarily returned to retrieve it. How can you kill me for this?' The messenger further said, 'I have received the king's repeated order: 'They will surely fear death and devise many schemes, so be sure to kill them before returning to see me!' How can I return empty-handed?' The royal Bhikkhu then said, 'What I seek in my renunciation has not yet been attained. Please grant me a little time, and wait until the shadow of that tree reaches there.' The messenger agreed. The Bhikkhu immediately contemplated diligently and attained the Srotapanna (stream-enterer) stage. When the shadow of the tree reached the designated spot, the messenger said again that the shadow had arrived. The Bhikkhu then said, 'What I seek in my renunciation has not yet been fully attained. Can you grant me another extension and wait for another shadow?' The messenger agreed again. In this way, four times, he attained the four Shramana fruits (the four stages of enlightenment). Then he said to the messenger, 'You may do as you please. Return and tell your king that I do not covet the throne. I temporarily returned because I forgot my sitting cloth while walking. By killing me for this, you are killing your father and killing an Arhat (one who has extinguished all defilements and attained liberation). Think of the great suffering you will endure for a long night!' Having spoken, he submitted to death. After the messenger killed him, he returned to the king. The king saw him from afar and immediately felt remorse. When the messenger arrived, the king asked, 'Have you killed him?' The messenger replied, 'I have killed him!' The king then asked, 'What did my father say before he died?' The messenger sobbed and recounted everything above. Upon hearing these words, blood poured from the king's mouth, and he immediately fell alive into the great hell. At that time, King Bimbisara (Bimbisara) and his neighboring country, having previously heard of their teachings, killed all the Shramana Shakya-putras (disciples of Shakyamuni), fearing they would enter their territory, and ordered all the staff-bearers.

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守護比丘，杖士受敕動止不離。

時王舍城一住處有五百比丘，十五日集，語令小卻：「我欲布薩。」杖士答言：「我等受敕不得暫離，豈敢公違大王之令？」諸比丘不知云何？以是白佛，佛言：「若不肯去者，但說戒序竟，言：『餘僧所常聞。』應作如是布薩，不得不布薩。」

時諸比丘布薩日集欲說戒，六群比丘諍訟不住，不得說戒；瓶沙王來便得暫止，去後續復共鬥，不得說戒。不知云何？以是白佛，佛言：「若有如瓶沙王，比丘有所畏難，斗暫止時，便說戒序。說戒序竟，言：『餘僧所常聞。』應作如是布薩，不得不布薩。」

僧布薩時欲作羯磨，六群比丘受他清凈欲，竟不至僧中，便出界外，欲使僧羯磨不成。諸比丘以是白佛，佛言：「僧得成羯磨；受他清凈欲者，犯突吉羅。」

時諸比丘常略說戒，諸年少比丘言：「大德！廣說，我等未曾聞。」以是白佛，佛言：「不聽常略說戒，有十因緣聽略說戒：一、有貴人；二、有惡獸；三、有毒蟲；四、地有生草；五、地有棘刺；六、有毒蛇窟；七、病；八、闇；九、地有泥；十、坐迮。是名十因緣。若猶得五種說戒者善！若不得，應言：『今十四、十五日布薩時，各共正身口意，莫放逸！』此亦得名布薩。應作如是布薩，不得不布薩

【現代漢語翻譯】 現代漢語譯本：守護比丘（bhikkhu，佛教出家男眾），有持杖衛士奉國王之命，行動起止都不能離開。

當時在王舍城（Rājagṛha）的一個住處，有五百位比丘，在每月十五日聚集，（比丘們）告知（衛士）稍微退後：『我們想要布薩（uposatha，佛教僧團每半月舉行的集會，以重申戒律）。』衛士回答說：『我們奉命守護，不得暫時離開，怎敢違背大王的命令？』眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『如果他們不肯離去，只需說完戒序，然後說：『其餘內容如僧團通常所聞。』應當這樣進行布薩，不能不做布薩。』

當時眾比丘在布薩日聚集，想要說戒（recite the Prātimokṣa，背誦戒律），六群比丘（group of six monks，行為不端的六位比丘）爭吵不休，無法說戒。瓶沙王（Bimbisāra，古印度摩揭陀國王）到來，（爭吵）便能暫時停止，（瓶沙王）離開后又繼續爭鬥，無法說戒。眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『如果有像瓶沙王這樣的人物，比丘們有所畏懼，爭鬥暫時停止時，便說戒序。說完戒序，然後說：『其餘內容如僧團通常所聞。』應當這樣進行布薩，不能不做布薩。』

僧團進行布薩時，想要作羯磨（kamma，僧團的議事程式），六群比丘接受了他人的清凈欲（pārisuddhi，表示自己沒有違犯戒律的意願），最終不來到僧團中，便出離界外，想要使僧團的羯磨無法完成。眾比丘將此事稟告佛陀。佛陀說：『僧團可以完成羯磨；接受他人清凈欲的比丘，犯突吉羅（dukkata，輕罪）。』

當時眾比丘經常簡略地說戒，一些年輕的比丘說：『大德（bhante，對年長比丘的尊稱）！請詳細地說，我們還未曾聽聞。』眾比丘將此事稟告佛陀。佛陀說：『不允許經常簡略地說戒，有十種因緣允許簡略地說戒：一、有貴人；二、有惡獸；三、有毒蟲；四、地上有生草；五、地上有棘刺；六、有毒蛇窟；七、生病；八、黑暗；九、地上有泥；十、座位擁擠。這稱為十種因緣。如果還能以五種方式說戒，那就很好！如果不能，應當說：『現在在十四日、十五日布薩時，各自端正身口意，不要放逸！』這也稱為布薩。應當這樣進行布薩，不能不做布薩。』

【English Translation】 English version: A guarding bhikkhu (bhikkhu, a Buddhist monk), with a staff-bearing guard who, having received the king's order, cannot leave his post at any time.

At that time, in a dwelling place in Rājagṛha (Rājagṛha, the capital city of the Magadha kingdom in ancient India), there were five hundred bhikkhus. On the fifteenth day of the month, they gathered and told (the guard) to step back a little: 'We wish to perform the uposatha (uposatha, a fortnightly observance in Buddhism involving recitation of monastic rules).' The guard replied: 'We are under orders to guard and cannot leave even for a moment. How dare we disobey the king's command?' The bhikkhus did not know what to do and reported this matter to the Buddha. The Buddha said: 'If they refuse to leave, simply recite the preamble to the precepts and then say: 'The rest is as usually heard by the Sangha (Sangha, the Buddhist monastic community).' The uposatha should be performed in this way; it must not be omitted.'

At that time, the bhikkhus gathered on the uposatha day, intending to recite the Prātimokṣa (recite the Prātimokṣa, the code of monastic discipline). The group of six monks (group of six monks, a group of monks known for their misconduct) were constantly arguing and could not recite the precepts. When King Bimbisāra (Bimbisāra, the king of Magadha) arrived, (the arguing) would temporarily stop, but after (King Bimbisāra) left, they would continue to quarrel, making it impossible to recite the precepts. The bhikkhus did not know what to do and reported this matter to the Buddha. The Buddha said: 'If there is someone like King Bimbisāra, whom the bhikkhus fear, and the quarreling stops temporarily, then recite the preamble to the precepts. After reciting the preamble, say: 'The rest is as usually heard by the Sangha.' The uposatha should be performed in this way; it must not be omitted.'

When the Sangha was performing the uposatha and wanted to perform a kamma (kamma, a formal act of the Sangha), the group of six monks, having received the pārisuddhi (pārisuddhi, declaration of purity) from others, did not come to the Sangha and went outside the boundary, intending to prevent the Sangha's kamma from being completed. The bhikkhus reported this matter to the Buddha. The Buddha said: 'The Sangha can complete the kamma; the bhikkhu who receives the pārisuddhi from another commits a dukkata (dukkata, a minor offense).'

At that time, the bhikkhus often recited the precepts briefly. Some young bhikkhus said: 'Bhante (bhante, a term of respect for a senior monk)! Please recite them in detail; we have not heard them before.' The bhikkhus reported this matter to the Buddha. The Buddha said: 'It is not permitted to always recite the precepts briefly. There are ten reasons for reciting the precepts briefly: 1. There are nobles present; 2. There are dangerous animals; 3. There are poisonous insects; 4. There is fresh grass on the ground; 5. There are thorns on the ground; 6. There is a den of poisonous snakes; 7. There is illness; 8. There is darkness; 9. There is mud on the ground; 10. The seating is cramped. These are called the ten reasons. If it is still possible to recite the precepts in five ways, that is good! If not, one should say: 'Now, on the fourteenth and fifteenth days of the uposatha, each of you should straighten your body, speech, and mind, and do not be negligent!' This is also called uposatha. The uposatha should be performed in this way; it must not be omitted.'

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有一住處，說戒時更有比丘來，若多、若等、若少；復有一住處，說戒竟，一切未起去，更有比丘來，若多、若等、若少；復有一住處，說戒竟，諸比丘有起去、有未起去，更有比丘來，若多、若等、若少；復有一住處，說戒竟，一切比丘起去，更有比丘來，若多、若等、若少。諸比丘不知云何？以是白佛，佛言：「若說戒時更有比丘來，若多、若等，應更為布薩說戒；若少，應聽次後戒。若說戒已竟，一切比丘未起，更有比丘來，若多、若等，應更為布薩說戒；若少，應在僧中胡跪說清凈。若說戒竟，諸比丘有起去者、有未起去，更有比丘來，若多、若等，應更為布薩說戒；若少，應求先比丘和合更布薩說戒，若得者善；若不得，應出界外布薩，不應界內別布薩。若說戒竟，一切比丘起去，更有比丘來，亦如是。」

若舊比丘集，若舊比丘來、若客比丘來、若舊客比丘來；若客比丘集，若客比丘來、若舊比丘來、若客舊比丘來；若舊客比丘集，若舊客比丘來、若舊比丘來、若客比丘來，若多、若等、若少，乃至一切比丘起去，皆如上說。

有一住處，布薩時諸比丘集欲說戒，見異繩床、衣缽，而不見比丘；諸比丘不念此中有比丘、無比丘，便共說戒。有一住處，布薩時諸比丘集欲說戒，見

【現代漢語翻譯】 現代漢語譯本： 有一個住所，在舉行說戒儀式時，又有比丘（bhiksu，佛教出家男眾）前來，無論是多於、等於或少於現有比丘的數量；又有一個住所，說戒儀式結束后，所有比丘都未起身離開時，又有比丘前來，無論是多於、等於或少於現有比丘的數量；又有一個住所，說戒儀式結束后，一些比丘起身離開，一些比丘未起身離開時，又有比丘前來，無論是多於、等於或少於現有比丘的數量；又有一個住所，說戒儀式結束后，所有比丘起身離開，又有比丘前來，無論是多於、等於或少於現有比丘的數量。眾比丘不知道該如何處理，因此將此事稟告佛陀（Buddha）。佛陀說：『如果在說戒儀式時又有比丘前來，如果數量多於或等於現有比丘，應該重新舉行布薩（posadha，每半月舉行的誦戒儀式）說戒；如果數量少於現有比丘，應該允許他們聽取接下來的戒律。如果說戒儀式已經結束，所有比丘都未起身，又有比丘前來，如果數量多於或等於現有比丘，應該重新舉行布薩說戒；如果數量少於現有比丘，應該在僧團（samgha，佛教僧侶團體）中胡跪（一種跪姿）說清凈。如果說戒儀式已經結束，一些比丘起身離開，一些比丘未起身離開，又有比丘前來，如果數量多於或等於現有比丘，應該重新舉行布薩說戒；如果數量少於現有比丘，應該請求先前的比丘們同意重新舉行布薩說戒，如果得到同意是最好的；如果得不到同意，應該到界外（sima，劃定的僧團活動範圍）舉行布薩，不應該在界內單獨舉行布薩。如果說戒儀式已經結束，所有比丘起身離開，又有比丘前來，也應該按照上述方法處理。』 如果是原有的比丘聚集，或者原有的比丘前來、或者客比丘（新來的比丘）前來、或者原有的客比丘前來；如果是客比丘聚集，或者客比丘前來、或者原有的比丘前來、或者客舊比丘前來；如果是原有的客比丘聚集，或者原有的客比丘前來、或者原有的比丘前來、或者客比丘前來，無論是多於、等於或少於現有比丘的數量，乃至所有比丘起身離開，都如上述所說處理。 有一個住所，在舉行布薩時，眾比丘聚集想要說戒，看見不同的繩床、衣缽，但是沒有看見比丘；眾比丘不確定這裡面是否有比丘，於是就一起說戒。有一個住所，在舉行布薩時，眾比丘聚集想要說戒，看見……

【English Translation】 English version: There is a dwelling place, and when the recitation of precepts is taking place, more bhiksus (bhiksu, Buddhist monks) come, whether more, equal, or fewer in number; and there is another dwelling place, and after the recitation of precepts is finished, and all have not yet risen to leave, more bhiksus come, whether more, equal, or fewer in number; and there is another dwelling place, and after the recitation of precepts is finished, some bhiksus have risen to leave, and some have not yet risen to leave, more bhiksus come, whether more, equal, or fewer in number; and there is another dwelling place, and after the recitation of precepts is finished, all the bhiksus have risen to leave, more bhiksus come, whether more, equal, or fewer in number. The bhiksus do not know what to do. They reported this to the Buddha (Buddha), and the Buddha said: 'If, when the recitation of precepts is taking place, more bhiksus come, if more or equal in number, they should hold the posadha (posadha, a fortnightly ceremony of reciting precepts) and recite the precepts again; if fewer, they should be allowed to listen to the subsequent precepts. If the recitation of precepts has already finished, and all the bhiksus have not yet risen, and more bhiksus come, if more or equal in number, they should hold the posadha and recite the precepts again; if fewer, they should kneel with joined palms in the samgha (samgha, Buddhist monastic community) and declare their purity. If the recitation of precepts has finished, and some bhiksus have risen to leave, and some have not yet risen to leave, and more bhiksus come, if more or equal in number, they should hold the posadha and recite the precepts again; if fewer, they should ask the former bhiksus to agree to hold the posadha and recite the precepts again, and if they obtain agreement, that is good; if they do not obtain agreement, they should hold the posadha outside the boundary (sima, the defined boundary for monastic activities), and should not hold a separate posadha within the boundary. If the recitation of precepts has finished, and all the bhiksus have risen to leave, and more bhiksus come, it should be done in the same way.' If the original bhiksus gather, or the original bhiksus come, or guest bhiksus (newly arrived bhiksus) come, or original guest bhiksus come; if guest bhiksus gather, or guest bhiksus come, or original bhiksus come, or guest original bhiksus come; if original guest bhiksus gather, or original guest bhiksus come, or original bhiksus come, or guest bhiksus come, whether more, equal, or fewer in number, until all the bhiksus have risen to leave, it should all be done as described above. There is a dwelling place, and when the bhiksus gather to hold the posadha and want to recite the precepts, they see different rope beds and robes and bowls, but they do not see any bhiksus; the bhiksus are not sure whether there are bhiksus here or not, so they recite the precepts together. There is a dwelling place, and when the bhiksus gather to hold the posadha and want to recite the precepts, they see...

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異繩床、衣缽，而不見比丘；諸比丘作是念：「此中無比丘。」便說戒。有一住處，布薩時諸比丘集欲說戒，見異繩床、衣缽，而不見比丘，諸比丘作是念：「此中有比丘、無比丘，但說戒。」便說戒。有一住處，布薩時諸比丘集欲說戒，見異繩床、衣缽，而不見比丘，諸比丘作是念：「此中有比丘滅去、失去。」以破和合僧心說戒。有一住處，布薩時諸比丘集欲說戒，見異繩床、衣缽，而不見比丘，諸比丘作是念：「此中有比丘！」不求、不覓便說戒。有一住處，布薩時諸比丘集欲說戒，見異繩床、衣缽，而不見比丘。諸比丘作是念：「此中有比丘！」求覓不得，便說戒。有一住處，布薩時諸比丘集欲說戒，見異繩床、衣缽，而不見比丘，諸比丘作是念：「此中有比丘！」求覓得，共說戒。諸比丘不知云何？以是白佛，佛言：「第一、第二、第三、第五，此四說戒皆有過，羯磨不成，犯突吉羅。第四亦有過，羯磨不成，犯偷羅遮。第六無過，羯磨不成，無犯。第七無過，羯磨成，無犯。」

若舊比丘集，不見舊比丘、不見客比丘、不見舊客比丘；若客比丘集，不見客比丘、不見舊比丘、不見客舊比丘；若舊客比丘集，不見舊客比丘、不見舊比丘、不見客比丘。有過、無過皆如上。

有一住處，布薩時諸

【現代漢語翻譯】 現代漢語譯本 有這樣一個地方，有不同的繩床（一種坐具）、衣缽（僧侶的隨身物品），但沒有看見比丘（佛教僧侶）。眾比丘心想：『這裡沒有比丘。』於是便舉行說戒儀式（一種佛教儀式）。 有一個住處，在布薩（佛教的齋戒日）時，眾比丘聚集想要說戒，看見不同的繩床、衣缽，但沒有看見比丘。眾比丘心想：『這裡有比丘，但也有沒有比丘，還是說戒吧。』於是便舉行說戒儀式。 有一個住處，在布薩時，眾比丘聚集想要說戒，看見不同的繩床、衣缽，但沒有看見比丘。眾比丘心想：『這裡有比丘已經滅度（死亡）或離開了。』因為懷著破壞僧團和諧的心態而舉行說戒儀式。 有一個住處，在布薩時，眾比丘聚集想要說戒，看見不同的繩床、衣缽，但沒有看見比丘。眾比丘心想：『這裡有比丘！』既不尋找也不探問，便舉行說戒儀式。 有一個住處，在布薩時，眾比丘聚集想要說戒，看見不同的繩床、衣缽，但沒有看見比丘。眾比丘心想：『這裡有比丘！』尋找但沒有找到，便舉行說戒儀式。 有一個住處，在布薩時，眾比丘聚集想要說戒，看見不同的繩床、衣缽，但沒有看見比丘。眾比丘心想：『這裡有比丘！』尋找並找到了，一起舉行說戒儀式。 眾比丘不知道該怎麼辦，因此稟告佛陀。佛陀說：『第一、第二、第三、第五種情況，這四種說戒都有過失，羯磨（佛教儀式）不成，犯突吉羅（一種輕罪）。第四種情況也有過失，羯磨不成，犯偷蘭遮（一種較重的罪）。第六種情況沒有過失，羯磨不成，沒有犯戒。第七種情況沒有過失，羯磨成，沒有犯戒。』 如果是舊比丘（資歷較老的比丘）聚集，沒有看見舊比丘、沒有看見客比丘（新來的比丘）、沒有看見舊客比丘（之前來過的客比丘）；如果是客比丘聚集，沒有看見客比丘、沒有看見舊比丘、沒有看見客舊比丘；如果是舊客比丘聚集，沒有看見舊客比丘、沒有看見舊比丘、沒有看見客比丘。有過失或沒有過失，都如上面所說。 有一個住處，在布薩時，眾

【English Translation】 English version In one dwelling place, there were different string beds (a type of seat), robes and bowls (monk's belongings), but no Bhikshus (Buddhist monks) were seen. The Bhikshus thought: 'There are no Bhikshus here.' Then they recited the precepts (a Buddhist ritual). In one dwelling place, during the Uposatha (Buddhist day of fasting), the Bhikshus gathered to recite the precepts, saw different string beds, robes and bowls, but no Bhikshus were seen. The Bhikshus thought: 'There are Bhikshus here, but also maybe not, let's recite the precepts anyway.' Then they recited the precepts. In one dwelling place, during the Uposatha, the Bhikshus gathered to recite the precepts, saw different string beds, robes and bowls, but no Bhikshus were seen. The Bhikshus thought: 'There are Bhikshus here who have passed away (died) or left.' They recited the precepts with the intention of disrupting the harmony of the Sangha (monastic community). In one dwelling place, during the Uposatha, the Bhikshus gathered to recite the precepts, saw different string beds, robes and bowls, but no Bhikshus were seen. The Bhikshus thought: 'There are Bhikshus here!' Without seeking or inquiring, they recited the precepts. In one dwelling place, during the Uposatha, the Bhikshus gathered to recite the precepts, saw different string beds, robes and bowls, but no Bhikshus were seen. The Bhikshus thought: 'There are Bhikshus here!' They sought but did not find them, then recited the precepts. In one dwelling place, during the Uposatha, the Bhikshus gathered to recite the precepts, saw different string beds, robes and bowls, but no Bhikshus were seen. The Bhikshus thought: 'There are Bhikshus here!' They sought and found them, and together they recited the precepts. The Bhikshus did not know what to do, so they reported this to the Buddha. The Buddha said: 'In the first, second, third, and fifth cases, these four recitations of the precepts are flawed, the Karma (Buddhist ritual) is not valid, and they commit a Dukkhata (a minor offense). The fourth case is also flawed, the Karma is not valid, and they commit a Thullaccaya (a more serious offense). The sixth case is without fault, the Karma is not valid, and there is no offense. The seventh case is without fault, the Karma is valid, and there is no offense.' If old Bhikshus (senior monks) gather, and they do not see old Bhikshus, do not see guest Bhikshus (newly arrived monks), do not see old guest Bhikshus (guest monks who have visited before); if guest Bhikshus gather, and they do not see guest Bhikshus, do not see old Bhikshus, do not see guest old Bhikshus; if old guest Bhikshus gather, and they do not see old guest Bhikshus, do not see old Bhikshus, do not see guest Bhikshus. Whether there is fault or no fault is as described above. In one dwelling place, during the Uposatha, the

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比丘集，聞比丘若𡄇咳、若縮鼻、若振衣聲，不作是念：「此中有比丘、無比丘。」便說戒。乃至有一住處，布薩時諸比丘集，聞比丘若𡄇咳、若縮鼻、若振衣聲，作是念：「此中有比丘！」求得，共說戒。諸比丘不知云何？以是白佛，佛答有過、無過，亦皆如上。

有一比丘，受一比丘清凈欲，一比丘布薩；有二比丘，受二比丘清凈欲，二比丘布薩；有三比丘，受三比丘清凈欲，三比丘布薩；有眾多比丘，受眾多比丘清凈欲，眾多比丘布薩。以是白佛，佛言：「皆不應爾！今聽多比丘集，少比丘持清凈欲來。」

有一住處，諸比丘集欲布薩說戒，見異住比丘作同住想；見已，不憶、不問，便說戒。有一住處，諸比丘集欲布薩說戒，見異住比丘作同住想；見已，憶、不問，便說戒。有一住處，諸比丘集欲布薩說戒，見異住比丘作同住想；見已，憶、問，共說戒。有一住處，諸比丘集欲布薩說戒，見異住比丘，于界疑，于比丘無疑；不憶、不問，便說戒。有一住處。諸比丘集欲布薩說戒，見異住比丘，于界疑，于比丘無疑，憶而不問，便說戒。有一住處。諸比丘集欲布薩說戒，見異住比丘，于界疑，于比丘無疑，憶、問，共說戒。有一住處，諸比丘集欲說戒，見異住比丘，于比丘疑，于界無疑，不憶、不問

【現代漢語翻譯】 現代漢語譯本： 比丘們聚集在一起，如果聽到有比丘咳嗽、吸鼻子、或者抖動衣服的聲音，如果沒有這樣想：『這裡面有比丘，或者沒有比丘。』就直接開始說戒。乃至在一個住處，布薩（Uposatha，佛教的齋戒日）的時候，眾比丘聚集，聽到有比丘咳嗽、吸鼻子、或者抖動衣服的聲音，就想：『這裡面有比丘！』然後尋找，找到后，一起說戒。眾比丘不知道該怎麼辦？因此將此事稟告佛陀，佛陀回答說有錯和沒錯的情況，也都如上面所說。 有一個比丘，接受一個比丘的清凈欲（Parisuddhi，希望保持戒律清凈的意願），一個比丘進行布薩；有兩個比丘，接受兩個比丘的清凈欲，兩個比丘進行布薩；有三個比丘，接受三個比丘的清凈欲，三個比丘進行布薩；有很多比丘，接受很多比丘的清凈欲，很多比丘進行布薩。因此將此事稟告佛陀，佛陀說：『都不應該這樣！現在允許眾多比丘聚集，少數比丘帶著清凈欲前來。』 在一個住處，眾比丘聚集想要布薩說戒，看到其他住處的比丘，就當做是同住處的比丘；看到后，不憶念、不詢問，就開始說戒。在一個住處，眾比丘聚集想要布薩說戒，看到其他住處的比丘，就當做是同住處的比丘；看到后，憶念、但不詢問，就開始說戒。在一個住處，眾比丘聚集想要布薩說戒，看到其他住處的比丘，就當做是同住處的比丘；看到后，憶念、詢問，一起說戒。在一個住處，眾比丘聚集想要布薩說戒，看到其他住處的比丘，對於邊界有疑問，對於是不是比丘沒有疑問；不憶念、不詢問，就開始說戒。在一個住處，眾比丘聚集想要布薩說戒，看到其他住處的比丘，對於邊界有疑問，對於是不是比丘沒有疑問，憶念但不詢問，就開始說戒。在一個住處，眾比丘聚集想要布薩說戒，看到其他住處的比丘，對於邊界有疑問，對於是不是比丘沒有疑問，憶念、詢問，一起說戒。在一個住處，眾比丘聚集想要說戒，看到其他住處的比丘，對於是不是比丘有疑問，對於邊界沒有疑問，不憶念、不詢問

【English Translation】 English version: When the bhikkhus (monks) gather, if they hear a bhikkhu coughing, sniffing, or the sound of shaking clothes, and do not think, 'There is a bhikkhu here, or there is no bhikkhu,' they proceed to recite the precepts. Even in a dwelling place, when the bhikkhus gather for Uposatha (Buddhist day of observance), if they hear a bhikkhu coughing, sniffing, or the sound of shaking clothes, they think, 'There is a bhikkhu here!' Then they search and, having found him, recite the precepts together. The bhikkhus do not know what to do. Therefore, they report this matter to the Buddha, and the Buddha answers that there are cases of fault and no fault, all as described above. There is a bhikkhu who receives the Parisuddhi (declaration of purity) from one bhikkhu, and one bhikkhu performs the Uposatha; there are two bhikkhus who receive the Parisuddhi from two bhikkhus, and two bhikkhus perform the Uposatha; there are three bhikkhus who receive the Parisuddhi from three bhikkhus, and three bhikkhus perform the Uposatha; there are many bhikkhus who receive the Parisuddhi from many bhikkhus, and many bhikkhus perform the Uposatha. Therefore, they report this matter to the Buddha, and the Buddha says, 'All of this should not be done! Now I allow many bhikkhus to gather, and a few bhikkhus to come with the Parisuddhi.' In a dwelling place, the bhikkhus gather wanting to perform the Uposatha and recite the precepts, and seeing bhikkhus from other dwelling places, they assume they are from the same dwelling place; having seen them, they do not remember or inquire, and they begin to recite the precepts. In a dwelling place, the bhikkhus gather wanting to perform the Uposatha and recite the precepts, and seeing bhikkhus from other dwelling places, they assume they are from the same dwelling place; having seen them, they remember but do not inquire, and they begin to recite the precepts. In a dwelling place, the bhikkhus gather wanting to perform the Uposatha and recite the precepts, and seeing bhikkhus from other dwelling places, they assume they are from the same dwelling place; having seen them, they remember and inquire, and they recite the precepts together. In a dwelling place, the bhikkhus gather wanting to perform the Uposatha and recite the precepts, and seeing bhikkhus from other dwelling places, they have doubts about the boundary, but no doubts about whether they are bhikkhus; they do not remember or inquire, and they begin to recite the precepts. In a dwelling place, the bhikkhus gather wanting to perform the Uposatha and recite the precepts, and seeing bhikkhus from other dwelling places, they have doubts about the boundary, but no doubts about whether they are bhikkhus; they remember but do not inquire, and they begin to recite the precepts. In a dwelling place, the bhikkhus gather wanting to perform the Uposatha and recite the precepts, and seeing bhikkhus from other dwelling places, they have doubts about the boundary, but no doubts about whether they are bhikkhus; they remember and inquire, and they recite the precepts together. In a dwelling place, the bhikkhus gather wanting to recite the precepts, and seeing bhikkhus from other dwelling places, they have doubts about whether they are bhikkhus, but no doubts about the boundary; they do not remember or inquire.

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，便說戒。有一住處，諸比丘集欲布薩說戒，見異住比丘，于比丘疑，于界無疑，憶、不問，便說戒。有一住處，諸比丘集欲布薩說戒，見異住比丘，于比丘疑，于界無疑，憶、問，共說戒。諸比丘不知云何？以是白佛。佛言：「六有過，羯磨不成，犯突吉羅；三無過，羯磨成，無犯。」同住亦如是。

客比丘言十四日，舊比丘言十五日。諸比丘不知云何？以是白佛，佛言：「客比丘應從舊比丘。」

無舊比丘，而客比丘自共作異如上，不知云何？以是白佛，佛言：「後來應從先至。」

有客比丘一時來，以是白佛，佛言：「應問近處比丘。若近處無比丘，應問官日數從之。」

爾時諸比丘從有比丘住處，往有比丘住處布薩，往無比丘住處布薩，往有比丘無比丘住處布薩，往斗諍比丘住處布薩，往破僧比丘住處布薩。以是白佛，佛言：「布薩日往前四處，突吉羅；往後一處，偷羅遮。」

有一住處，布薩日跋難陀為上座，眾僧請說戒。答言：「誦忘。」諸比丘言：「若忘，何以坐上座處？」以是白佛，佛言：「應上座說戒。若不說，突吉羅。」諸比丘不知齊幾為上座，以是白佛，佛言：「上無人，皆名為上座。」

諸比丘說戒時中忘，以是白佛，佛言：「應傍人授，猶忘更復授

，三忘應更差人續次誦，不應重誦。」

時六群比丘布薩夜斗諍，妨僧說戒。以是白佛，佛言：「若容得說戒，起者猶少，應還集說戒；起者若多、若半，應置，聽明日布薩。若說律、說法、論議，若多得佈施，不容說戒，皆聽至明日。」

諸比丘先不請誦戒人，以此稽留說戒。以是白佛，佛言：「應先請說戒人。」

時諸比丘先說戒，後作諸羯磨，六群比丘說戒竟便去，不與僧和合作諸羯磨，作諸羯磨不如法。以是白佛，佛言：「應先作諸羯磨，然後說戒，以是攝僧令不得去。」

時諸比丘並誦戒，以是白佛。佛言：「不應並誦戒，應請一人說。」

有比丘作歌詠聲說戒，以是白佛，佛言：「應直說之。」

時一住處布薩，跋難陀為上座，唱言：「今僧十五日布薩說戒，不來諸比丘說欲及清凈。僧今何所作？為諸比丘作何事？」諸比丘答言：「某甲比丘應與作訶責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨。某甲比丘應與別住、磨那埵、本日、阿浮訶那。」跋難陀言：「我不知羯磨。」諸比丘問：「若不知，何故問僧及諸比丘作何事？」以是白佛，佛言：「上座應說戒，持律應羯磨。」

時諸比丘或反抄衣、或叉腰、或著革屣、或覆頭、或臥、或倚，作如是等不

【現代漢語翻譯】 現代漢語譯本： 『三忘』（指忘記誦戒三次）應該另外派人繼續誦戒，不應該重複誦讀。」

當時，六群比丘在布薩（Uposatha，佛教的齋戒日）之夜爭鬥，妨礙僧團說戒（誦戒）。因此稟告佛陀，佛陀說：「如果還能容許說戒，起身離開的人還少，應該重新集合說戒；起身離開的人如果很多或過半，就應該停止說戒，聽任到明天布薩。如果（僧團在）說律、說法、論議，或者多數人讚成佈施，不允許說戒，都聽任到明天。」

眾比丘先前沒有邀請誦戒人，因此耽擱了說戒。因此稟告佛陀，佛陀說：「應該先邀請說戒人。」

當時，眾比丘先說戒，后做各種羯磨（Kamma，佛教術語，指行動、業），六群比丘說戒完畢就離開，不與僧團共同合作做各種羯磨，導致所做的羯磨不如法。因此稟告佛陀，佛陀說：「應該先做各種羯磨，然後說戒，用這種方法來約束僧眾，使他們不得離開。」

當時，眾比丘一起誦戒，因此稟告佛陀。佛陀說：「不應該一起誦戒，應該請一個人說。」

有比丘用歌唱的聲音說戒，因此稟告佛陀，佛陀說：「應該直接說戒。」

當時，在一個住處舉行布薩，跋難陀（Bhadanta，尊者的意思）作為上座，唱言：「現在僧團舉行十五日布薩說戒，不來的比丘要說出自己的欲（Chanda，意願）和清凈（Parisuddhi，清凈無罪）。僧團現在要做什麼？為眾比丘做什麼事？」眾比丘回答說：「某甲比丘應該對他進行呵責羯磨（Tajjaniya-kamma，譴責羯磨）、驅出羯磨（Pabbajaniya-kamma，驅擯羯磨）、依止羯磨（Nissaya-kamma，依止羯磨）、舉罪羯磨（Ukkhepaniya-kamma，舉罪羯磨）、下意羯磨（Amanasikara-kamma，不作意羯磨）。某甲比丘應該對他進行別住（Parivasa，別住）、磨那埵（Manatta，行罪）、本日（Abbhanika，除罪）、阿浮訶那（abbhāna，喚出）。」跋難陀說：「我不知道羯磨。」眾比丘問：「如果不知道，為什麼問僧團和眾比丘要做什麼事？」因此稟告佛陀，佛陀說：「上座應該說戒，持律者應該做羯磨。」

當時，眾比丘有的反穿衣服，有的叉著腰，有的穿著革屣（皮鞋），有的蒙著頭，有的躺著，有的斜靠著，做出這些不如法的行為。

【English Translation】 English version: 『Forgetting three times』 (referring to forgetting to recite the precepts three times), one should send someone else to continue reciting, and should not repeat the recitation.』

At that time, the Six Group Bhikkhus (Six Group Monks) were fighting on the Uposatha (Buddhist Sabbath) night, hindering the Sangha (monastic community) from reciting the precepts. Because of this, it was reported to the Buddha, and the Buddha said: 『If it is still possible to recite the precepts, and few have risen to leave, one should reassemble to recite the precepts; if many or more than half have risen to leave, one should stop the recitation and allow it to be done tomorrow. If (the Sangha is) discussing the Vinaya (monastic rules), teaching the Dharma (Buddhist teachings), debating, or if most people approve of giving alms, reciting the precepts is not allowed, and it should all be allowed until tomorrow.』

The Bhikkhus had not invited a reciter of the precepts beforehand, thus delaying the recitation. Because of this, it was reported to the Buddha, and the Buddha said: 『One should invite a reciter of the precepts first.』

At that time, the Bhikkhus recited the precepts first and then performed various Kamma (actions, deeds), the Six Group Bhikkhus left after reciting the precepts, not cooperating with the Sangha in performing various Kamma, causing the Kamma performed to be improper. Because of this, it was reported to the Buddha, and the Buddha said: 『One should perform various Kamma first, and then recite the precepts, using this method to restrain the Sangha, so that they cannot leave.』

At that time, the Bhikkhus were reciting the precepts together, because of this, it was reported to the Buddha. The Buddha said: 『One should not recite the precepts together, one should invite one person to recite.』

Some Bhikkhus were reciting the precepts in a singing voice, because of this, it was reported to the Buddha, and the Buddha said: 『One should recite the precepts directly.』

At that time, in one dwelling place, Bhadanta (Venerable One) as the senior monk, proclaimed: 『Now the Sangha is holding the fifteenth-day Uposatha to recite the precepts, those Bhikkhus who are not present should declare their Chanda (intention) and Parisuddhi (purity). What should the Sangha do now? What should be done for the Bhikkhus?』 The Bhikkhus replied: 『Tajjaniya-kamma (censure Kamma), Pabbajaniya-kamma (banishment Kamma), Nissaya-kamma (dependence Kamma), Ukkhepaniya-kamma (suspension Kamma), Amanasikara-kamma (disregard Kamma) should be performed on so-and-so Bhikkhu. Parivasa (probation), Manatta (penance), Abbhanika (restoration), abbhāna (calling back) should be performed on so-and-so Bhikkhu.』 Bhadanta said: 『I do not know the Kamma.』 The Bhikkhus asked: 『If you do not know, why do you ask what the Sangha and the Bhikkhus should do?』 Because of this, it was reported to the Buddha, and the Buddha said: 『The senior monk should recite the precepts, and the one who upholds the Vinaya should perform the Kamma.』

At that time, some Bhikkhus were wearing their robes inside out, some had their hands on their hips, some were wearing leather sandals, some were covering their heads, some were lying down, some were leaning, behaving in such improper ways.

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恭敬聽說戒。以是白佛，佛言：「宜加恭敬！不得反抄衣乃至臥倚，而聽說戒，犯者突吉羅！」

布薩日有一比丘熟眠，說戒竟方驚起言：「僧集共說戒。」以是白佛，佛言：「從今晝日，都不得眠。」

復有諸被羯磨執事比丘，不得眠疲乏，身不得安。以是白佛，佛言：「聽在隱避處眠，應語知識比丘：『我在某處眠，若有僧事呼我！』」

復有一比丘說戒上眠，覺方語諸比丘：「何不說戒？」諸比丘問：「汝憶何等？」答言：「得眠。」以是白佛。佛言：「不應說戒上眠，犯者突吉羅！」

有一住處布薩，諸比丘在隱避處說戒，客比丘來不知處所。以是白佛，佛言：「若無難事，不應避隱處說戒。」

有諸比丘不知說戒時至，以是白佛，佛言：「上座應知時至，教下座比丘掃除、敷置、辦籌及燈火。」

諸比丘以小事便囑授，以是白佛，佛言：「不聽以小事囑授。」

諸比丘欲莊嚴布薩堂，懸繒散華，兼施僧過中飲，亦因施衣物；又欲以偈，讚歎佛法僧。以是白佛，佛言：「皆聽！若有種種福事，應及時作。」

五分律卷第十八 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第十九(彌沙塞)

宋罽賓三藏佛陀什共

【現代漢語翻譯】 現代漢語譯本： 恭敬地聽受戒律。因為這件事稟告佛陀，佛陀說：『應當更加恭敬！不得反抄衣（將衣服反過來蓋在身上）乃至臥倚（躺臥或斜靠），而聽受戒律，違犯者犯突吉羅（Dukkata，惡作，輕罪）！』 在布薩（Posadha，齋戒日）日，有一位比丘（Bhikkhu，佛教出家男眾）熟睡，說戒完畢后才驚醒說：『僧團（Sangha，佛教僧侶團體）聚集共同說戒。』因為這件事稟告佛陀，佛陀說：『從今以後白天都不得睡覺。』 又有被羯磨（Karma，業，行為）執事的比丘，不得睡覺而疲乏，身體不得安寧。因為這件事稟告佛陀，佛陀說：『允許在隱蔽的地方睡覺，應該告訴認識的比丘：』我在某處睡覺，若有僧團事務呼喚我！『』 又有一位比丘在說戒時睡覺，醒來后才問諸位比丘：『為什麼不說戒？』諸位比丘問：『你記得什麼？』回答說：『只記得睡覺。』因為這件事稟告佛陀。佛陀說：『不應該在說戒時睡覺，違犯者犯突吉羅（Dukkata，惡作，輕罪）！』 有一個住處舉行布薩（Posadha，齋戒日），諸位比丘在隱蔽的地方說戒，客比丘來了不知道在哪裡。因為這件事稟告佛陀，佛陀說：『如果沒有什麼為難的事情，不應該在隱蔽的地方說戒。』 有諸位比丘不知道說戒的時間到了，因為這件事稟告佛陀，佛陀說：『上座（長老比丘）應該知道時間到了，教導下座比丘掃除、鋪設、準備籌碼以及燈火。』 諸位比丘因為小事就囑託他人，因為這件事稟告佛陀，佛陀說：『不允許因為小事就囑託他人。』 諸位比丘想要莊嚴布薩堂，懸掛綵繒，散佈鮮花，兼施僧團過午的飲料，也因此施捨衣物；又想要用偈頌讚嘆佛法僧（Buddha-Dharma-Sangha，佛教三寶）。因為這件事稟告佛陀，佛陀說：『都允許！若有種種福德之事，應該及時去做。』 《五分律》卷第十八 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》 《五分律》卷第十九（彌沙塞） 宋 罽賓三藏 佛陀什 共

【English Translation】 English version: Respectfully listening to the precepts. Because of this, it was reported to the Buddha, and the Buddha said: 'One should be even more respectful! One should not turn one's clothes inside out (covering the body with the clothes turned inside out) or even lie down or lean (lying down or leaning), while listening to the precepts; one who violates this commits a Dukkata (Dukkata, wrong-doing, minor offense)!' On a Posadha (Posadha, day of fasting and observance) day, there was a Bhikkhu (Bhikkhu, Buddhist monk) who was fast asleep. After the recitation of the precepts was finished, he woke up in surprise and said: 'The Sangha (Sangha, Buddhist monastic community) has gathered together to recite the precepts.' Because of this, it was reported to the Buddha, and the Buddha said: 'From now on, one should not sleep during the daytime at all.' Furthermore, there were Bhikkhus who were in charge of Karma (Karma, action, deed) and could not sleep, becoming exhausted, and their bodies were not at peace. Because of this, it was reported to the Buddha, and the Buddha said: 'It is permitted to sleep in a hidden place, and one should tell a Bhikkhu one knows: 'I am sleeping in such and such a place; if there is Sangha business, call me!'' Furthermore, there was a Bhikkhu who fell asleep during the recitation of the precepts. When he woke up, he asked the Bhikkhus: 'Why are you not reciting the precepts?' The Bhikkhus asked: 'What do you remember?' He replied: 'I only remember sleeping.' Because of this, it was reported to the Buddha. The Buddha said: 'One should not sleep during the recitation of the precepts; one who violates this commits a Dukkata (Dukkata, wrong-doing, minor offense)!' In one dwelling place, a Posadha (Posadha, day of fasting and observance) was being held, and the Bhikkhus were reciting the precepts in a hidden place. A visiting Bhikkhu came and did not know where they were. Because of this, it was reported to the Buddha, and the Buddha said: 'If there is no difficulty, one should not recite the precepts in a hidden place.' There were Bhikkhus who did not know when the time for reciting the precepts had arrived. Because of this, it was reported to the Buddha, and the Buddha said: 'The senior (elder Bhikkhu) should know when the time has arrived and instruct the junior Bhikkhus to sweep, lay out seating, prepare counters, and light lamps.' The Bhikkhus entrusted others with tasks for trivial matters. Because of this, it was reported to the Buddha, and the Buddha said: 'It is not permitted to entrust others with tasks for trivial matters.' The Bhikkhus wanted to adorn the Posadha hall, hang colored banners, scatter flowers, and also provide the Sangha with drinks after noon, and also give away clothing; and they also wanted to use verses to praise the Buddha-Dharma-Sangha (Buddha-Dharma-Sangha, the Three Jewels of Buddhism). Because of this, it was reported to the Buddha, and the Buddha said: 'All are permitted! If there are various meritorious deeds, one should do them in a timely manner.' 《Vinaya in Five Parts》Volume 18 《Taisho Tripitaka》Volume 22 No. 1421 《Mahīśāsaka Vinaya in Five Parts》 《Vinaya in Five Parts》Volume 19 (Mahīśāsaka) Translated by Tripiṭaka Buddhasimha of Kashmir during the Song Dynasty

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竺道生等譯

第三分之三安居法

佛在舍衛城。爾時諸比丘春夏冬一切時遊行，蹈殺蟲草，擔衣物重，疲弊道路。諸居士見，譏訶言：「此諸外道沙門、婆羅門，尚知三時，夏則安居；眾鳥猶作巢窟，住止其中；而諸比丘不知三時，應行、不行。常說少欲，慈愍護念眾生；而今踐蹈無仁惻心。無沙門行，破沙門法！」諸長老比丘聞，種種訶責，以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「不應一切時遊行，犯者突吉羅！從今聽夏結安居。」

結安居法，應偏袒右肩，脫革屣，胡跪合掌，向一比丘言：「長老一心念！我某甲比丘，於此住處夏安居，前三月，依某聚落、某房舍。若房舍壞，當補治。」如是三說。答言：「我知！」

諸比丘便日日結安居，或二日乃至五日一結。以是白佛，佛言：「不應爾！應于春末布薩日，分房舍臥具，于夏初一日結安居。」

有比丘欲依象下或依車輿結安居，復有比丘欲依覆缽安居。以是白佛，佛言：「皆不應爾，犯者突吉羅！聽在結跏趺坐及衣缽雨漏所不及處，依此安居。」

有諸比丘在無救護處安居，為賊劫奪；復有諸比丘在冢間安居，為非人所惱；復有諸比丘在空樹中安

【現代漢語翻譯】 現代漢語譯本

竺道生等譯

第三分之三安居法

佛陀在舍衛城（Śrāvastī，古印度城市）。當時，一些比丘（bhikṣu，佛教出家男眾）不分春夏冬，任何時候都到處行走，踐踏殺害蟲草，攜帶沉重的衣物，在道路上疲憊不堪。一些在家居士（upasaka，佛教在家男眾）看到后，譏諷地說：『這些外道沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，古印度祭司階層），尚且知道一年有三個時節，夏天會選擇安居；鳥類尚且知道築巢居住；而這些比丘卻不知道一年有三個時節，哪些時候應該行走，哪些時候不應該行走。他們常常說要減少慾望，慈悲憐憫眾生；而現在卻踐踏蟲草，毫無仁慈之心。沒有沙門的行為，破壞了沙門的法則！』一些年長的比丘聽到后，用各種方式呵斥他們，並將此事稟告佛陀。佛陀因此事召集比丘僧團，問各位比丘：『你們真的這樣做嗎？』比丘們回答說：『確實如此，世尊（Bhagavan，對佛陀的尊稱）！』佛陀用各種方式呵斥他們后，告訴各位比丘：『不應該任何時候都到處行走，違犯者將犯突吉羅（duḥkṛta，輕罪）！從今以後，允許你們在夏天結夏安居。』

結夏安居的方法是，應該袒露右肩，脫掉革屣（皮鞋），右膝著地合掌，向一位比丘說：『長老（Thera，資深比丘）請一心憶念！我某甲比丘，於此住處結夏安居，前三個月，依靠某聚落、某房舍。如果房舍損壞，應當修補。』這樣說三遍。對方回答說：『我知道了！』

一些比丘便每天都結夏安居，或者兩天乃至五天才結一次。他們將此事稟告佛陀，佛陀說：『不應該這樣！應該在春末的布薩日（uposatha，齋戒日），分配好房舍臥具，在夏初的第一天結夏安居。』

有比丘想要依靠象的下方或者車輿結夏安居，還有比丘想要依靠倒扣的缽結夏安居。他們將此事稟告佛陀，佛陀說：『都不應該這樣做，違犯者將犯突吉羅！允許在結跏趺坐（盤腿坐）以及衣缽不會被雨淋到的地方，依靠這些地方安居。』

有一些比丘在沒有救護的地方安居，被盜賊搶劫；還有一些比丘在墳墓間安居，被非人（非人類眾生）所惱；還有一些比丘在空樹中安居，

【English Translation】 English version

Translated by Dharmarakṣa and others

The Third Section of the Third Vassa (Rain Retreat) Practice

The Buddha was in Śrāvastī (ancient Indian city). At that time, some bhikṣus (Buddhist monks) walked around at all times, regardless of spring, summer, or winter, trampling and killing insects and grass, carrying heavy clothes and belongings, and becoming exhausted on the roads. Some upasakas (Buddhist laymen) saw this and ridiculed them, saying, 'These heretical śrāmaṇas (ascetics) and brāhmaṇas (ancient Indian priestly class) still know that there are three seasons in a year and choose to observe the Vassa (rain retreat) in the summer; even birds know how to build nests and live in them; but these bhikṣus do not know that there are three seasons in a year, and which times they should walk and which times they should not. They often say that they should reduce desires and have compassion for all beings; but now they are trampling on insects and grass, without any compassion. They do not have the conduct of śrāmaṇas and are breaking the rules of śrāmaṇas!' Some senior bhikṣus heard this and rebuked them in various ways, and reported the matter to the Buddha. The Buddha gathered the sangha (monastic community) of bhikṣus because of this matter and asked the bhikṣus, 'Is this really what you are doing?' The bhikṣus replied, 'It is true, Bhagavan (the Blessed One, a title for the Buddha)!' After the Buddha rebuked them in various ways, he told the bhikṣus, 'You should not walk around at all times; those who violate this will commit a duḥkṛta (minor offense)! From now on, I allow you to observe the Vassa during the summer.'

The method of observing the Vassa is that one should expose the right shoulder, take off leather shoes, kneel on the right knee with palms together, and say to a bhikṣu, 'Thera (senior monk), please pay attention! I, bhikṣu so-and-so, am observing the Vassa at this place, for the next three months, relying on such-and-such village and such-and-such dwelling. If the dwelling is damaged, it should be repaired.' Say this three times. The other person replies, 'I know!'

Some bhikṣus then observed the Vassa every day, or once every two to five days. They reported this matter to the Buddha, and the Buddha said, 'You should not do this! You should distribute the dwellings and bedding on the uposatha (day of fasting) at the end of spring, and observe the Vassa on the first day of summer.'

Some bhikṣus wanted to observe the Vassa under an elephant or in a carriage, and some bhikṣus wanted to observe the Vassa under an overturned bowl. They reported this matter to the Buddha, and the Buddha said, 'You should not do any of these things; those who violate this will commit a duḥkṛta! You are allowed to observe the Vassa in a place where you can sit in the lotus position (cross-legged) and where your robes and bowl will not be rained on.'

Some bhikṣus observed the Vassa in places without protection and were robbed by thieves; some bhikṣus observed the Vassa in graveyards and were disturbed by non-human beings (non-human entities); and some bhikṣus observed the Vassa in hollow trees,

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居，為毒蟲所困；復有諸比丘在皮覆屋中安居，鼻內生肉；復有諸比丘露地安居，肌皮剝脫。以是白佛，佛言：「皆不應爾！」

時諸白衣請比丘于無救護處安居，白言：「大德！可於彼安居，我當遙作救護。」以是白佛，佛言：「聽受！」

復有冢間比丘，患人間無房舍臥具，欲還冢間安居。以是白佛，佛言：「若能繫念在前，無所畏者聽。」

復有諸比丘欲治護空中樹，于中安居。以是白佛，佛言：「聽應先以石擲樹，若以杖打，聽有何聲？有何物出？若無異聲、無有物出者，然後入中，仰塞泥合得使平立，作土埵，泥四邊地，安戶作開閉處。」

爾時阿耨達龍王，請諸比丘于宮五百金銀眾寶窟中安居，諸比丘不敢往。以是白佛，佛言：「聽往。」

諸比丘欲作階道，安置坐石，及洗腳石；而皆是金銀，慚愧不敢。以是白佛，佛言：「彼金銀猶此土石，隨意用之。」

復有諸比丘安居，有賊難、王難、親里難。以是白佛，佛言：「應避去，余處安居。有二種安居：前安居、后安居。若無事，應前安居；有事，聽后安居。」

后安居比丘至余處，彼比丘不與房舍臥具。以是白佛，佛言：「應與。」

既與不住，奪他住房。以是白佛，佛言：「應隨所得而住。比丘

【現代漢語翻譯】 現代漢語譯本：有些比丘在有毒蟲的地方安居，被毒蟲所困擾；有些比丘在用皮革覆蓋的屋子裡安居，鼻子里長了肉；有些比丘在露天的地方安居，面板脫落。他們將這些情況稟告佛陀，佛陀說：『這些都不應該這樣做！』 當時，有些在家居士邀請比丘們在沒有救護的地方安居，說：『大德（Dàdé，對出家人的尊稱）！你們可以在那裡安居，我們會在遠處提供救護。』他們將此事稟告佛陀，佛陀說：『允許接受！』 又有一些在墳墓間修行的比丘，苦於人間沒有房舍和臥具，想要回到墳墓間安居。他們將此事稟告佛陀，佛陀說：『如果能夠保持正念在前，沒有恐懼，就允許。』 又有一些比丘想要修整和保護空中的樹木，在樹中安居。他們將此事稟告佛陀，佛陀說：『允許。應該先用石頭扔樹，或者用棍子敲打，聽聽有什麼聲音？有什麼東西出來？如果沒有異常的聲音，也沒有東西出來，然後進入其中，向上用泥土封閉縫隙，使之平整，做成土堆，用泥土塗抹四周的地面，安裝門並使其可以開關。』 當時，阿耨達龍王（Ānòudá lóngwáng，龍王名）邀請比丘們在他的宮殿中，在五百個用金銀等各種珍寶裝飾的洞穴中安居，比丘們不敢去。他們將此事稟告佛陀，佛陀說：『允許去。』 比丘們想要建造階梯道路，安置坐禪用的石頭，以及洗腳用的石頭；但這些都是用金銀做的，感到慚愧不敢使用。他們將此事稟告佛陀，佛陀說：『那些金銀就像這裡的石頭一樣，隨意使用它們。』 又有一些比丘在安居期間，遇到了盜賊之難、國王之難、親屬之難。他們將此事稟告佛陀，佛陀說：『應該避開離開，到其他地方安居。有兩種安居：前安居、后安居。如果沒有事，應該前安居；有事，允許后安居。』 后安居的比丘到達其他地方，那裡的比丘不給他們提供房舍和臥具。他們將此事稟告佛陀，佛陀說：『應該給他們提供。』 已經給了，卻不讓他們住，奪取他們的住房。他們將此事稟告佛陀，佛陀說：『應該隨所得的住所而住。比丘』

【English Translation】 English version: Some Bhikkhus (Buddhist monks) were dwelling in places infested with poisonous insects and were troubled by them; some Bhikkhus were dwelling in huts covered with leather, and flesh grew inside their noses; some Bhikkhus were dwelling in open places, and their skin peeled off. They reported this to the Buddha, who said: 'These things should not be done!' At that time, some lay devotees invited the Bhikkhus to dwell in places without protection, saying: 'Venerable ones! You may dwell there, and we will provide protection from afar.' They reported this to the Buddha, who said: 'It is permitted to accept!' Furthermore, some Bhikkhus who practiced among the tombs, suffering from the lack of dwellings and bedding in the human realm, wanted to return to dwell among the tombs. They reported this to the Buddha, who said: 'If one can maintain mindfulness and has no fear, it is permitted.' Furthermore, some Bhikkhus wanted to repair and protect trees in the open air and dwell within them. They reported this to the Buddha, who said: 'It is permitted. One should first throw stones at the tree or strike it with a stick to hear what sounds are made and what comes out. If there are no unusual sounds and nothing comes out, then enter it, seal the openings upwards with mud to make it level, make a mound of earth, plaster the ground on all four sides with mud, and install a door with a way to open and close it.' At that time, the Dragon King Anavatapta (Ānòudá lóngwáng, name of a Dragon King) invited the Bhikkhus to dwell in his palace, in five hundred caves adorned with gold, silver, and various jewels, but the Bhikkhus did not dare to go. They reported this to the Buddha, who said: 'It is permitted to go.' The Bhikkhus wanted to build stairways, place meditation stones, and stones for washing feet; but these were all made of gold and silver, and they were ashamed and dared not use them. They reported this to the Buddha, who said: 'That gold and silver are like stones here; use them as you please.' Furthermore, some Bhikkhus, while dwelling in retreat, encountered dangers from thieves, dangers from the king, and dangers from relatives. They reported this to the Buddha, who said: 'One should avoid and leave, and dwell in another place. There are two kinds of retreat: the early retreat and the late retreat. If there is no trouble, one should observe the early retreat; if there is trouble, it is permitted to observe the late retreat.' When Bhikkhus observing the late retreat arrived at another place, the Bhikkhus there did not provide them with dwellings and bedding. They reported this to the Buddha, who said: 'They should be provided.' Having provided them, they did not allow them to stay and seized their dwellings. They reported this to the Buddha, who said: 'One should dwell wherever one can find a place. Bhikkhus'

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欲安居時，應先籌量此處有難、無難，無難應住，有難應去。」

爾時舍衛城，有長者名憂陀延，信樂佛法，常供給諸比丘；安居中，為僧作房，設入舍食，欲因以房施；請左右住處諸比丘，諸比丘慚愧不受，長者便嫌訶言：「我散財物，作此飲食，而諸比丘不肯受請！」諸比丘以是白佛，佛言：「聽受。若作比丘尼屋及外道房，乃至為壘階道、設食、請施，皆聽受。若有請、若無請，須出界外，一切皆聽七日往返。」

有一比丘自不知律，不依持律，安居中生疑，作是念：「世尊不聽我安居時遊行，無有問處，不知云何？」以是白佛，佛言：「聽依有持律比丘處安居。若持律住處房舍迮狹，聽近持律七日得往返處，于中心念，遙依持律而安居。」

有一比丘分房臥具竟，不作是念：「我今安居。」口亦不言，後生疑悔：「我不結安居，為成安居不？」以是白佛，佛言：「為安居受房舍、敷臥具。雖不發心、口言結之，亦得名安居。」

時舍衛城人，欲于祇洹作渠通水，波斯匿王聞，令言：「若有于祇洹通水者，當與大罪。」後邊境有事，王自出征。后諸外道欲併力通渠，諸比丘以此語諸優婆塞，諸優婆塞言：「此非我等所制，可往白王。」諸比丘言：「世尊不聽安居中過七日往返，王去此

【現代漢語翻譯】 現代漢語譯本：如果想要安居，應當先衡量這個地方有沒有災難，沒有災難就應該住下，有災難就應該離開。

當時在舍衛城（Śrāvastī），有一位名叫憂陀延（Udayana）的長者，信奉佛法，經常供養各位比丘（bhikṣu）；在安居期間，他為僧眾建造房屋，準備飲食，想要藉此因緣佈施房屋；他邀請附近住處的各位比丘，但比丘們感到慚愧沒有接受，長者便責怪說：『我花費財物，準備這些飲食，而各位比丘卻不肯接受邀請！』各位比丘將此事稟告佛陀，佛陀說：『可以接受。如果是為比丘尼（bhikṣuṇī）建造房屋，或者為外道建造房屋，乃至是修築臺階道路、準備飲食、請求佈施，都可以接受。無論有沒有邀請，都需要出界外，一切都可以允許七日往返。』

有一位比丘自己不瞭解戒律，不依靠持戒律的比丘，在安居期間產生疑惑，心想：『世尊不允許我安居期間離開，又沒有可以請教的地方，不知道該怎麼辦？』他將此事稟告佛陀，佛陀說：『可以依靠有持戒律的比丘的地方安居。如果持戒律比丘居住的地方房舍狹窄，可以住在靠近持戒律比丘七日可以往返的地方，在心中想著，遙遠地依靠持戒律比丘而安居。』

有一位比丘分好房間臥具后，沒有想『我現在要安居』，口中也沒有說，後來產生疑惑後悔：『我沒有結安居，這樣算不算安居？』他將此事稟告佛陀，佛陀說：『因為安居而接受房舍、鋪設臥具，即使沒有發心、口中沒有說結安居，也算作安居。』

當時舍衛城的人們，想要在祇洹（Jetavana）開渠引水，波斯匿王（Prasenajit）聽說了，下令說：『如果有在祇洹開渠引水的人，將給予重罪。』後來邊境有事，國王親自出征。之後各位外道想要合力開渠，各位比丘將此事告訴各位優婆塞（upāsaka），各位優婆塞說：『這不是我們所能決定的，可以去稟告國王。』各位比丘說：『世尊不允許安居期間超過七日往返，國王離開這裡

【English Translation】 English version: 'If one wishes to observe the Rainy Season Retreat (Varṣa), one should first assess whether there are difficulties in this place. If there are no difficulties, one should stay. If there are difficulties, one should leave.'

At that time, in Śrāvastī (舍衛城), there was a householder named Udayana (憂陀延), who had faith in the Buddha's teachings and regularly provided for the bhikṣus (比丘). During the Rainy Season Retreat, he built dwellings for the Sangha, prepared food, and intended to donate the dwellings as an offering. He invited the bhikṣus residing nearby, but the bhikṣus were ashamed and did not accept. The householder then complained, saying, 'I have spent my wealth to prepare this food, but the bhikṣus are unwilling to accept the invitation!' The bhikṣus reported this matter to the Buddha, who said, 'It is permissible to accept. If one builds dwellings for bhikṣuṇīs (比丘尼), or dwellings for non-Buddhists, or even constructs stairways, prepares food, or requests offerings, it is permissible to accept. Whether there is an invitation or not, it is necessary to go outside the boundary; everything is permissible for a seven-day round trip.'

There was a bhikṣu who did not understand the Vinaya (戒律) himself and did not rely on those who upheld the Vinaya. During the Rainy Season Retreat, he became doubtful and thought, 'The World-Honored One (世尊) does not allow me to leave during the Rainy Season Retreat, and there is no one to ask. What should I do?' He reported this matter to the Buddha, who said, 'It is permissible to observe the Rainy Season Retreat relying on a bhikṣu who upholds the Vinaya. If the dwelling place of the bhikṣu who upholds the Vinaya is cramped, it is permissible to stay near a bhikṣu who upholds the Vinaya within a seven-day round trip, and in one's mind, remotely rely on the bhikṣu who upholds the Vinaya to observe the Rainy Season Retreat.'

There was a bhikṣu who, after distributing rooms and bedding, did not think, 'I am now observing the Rainy Season Retreat.' He also did not say it aloud. Later, he became doubtful and regretted it, 'I did not make the resolution for the Rainy Season Retreat. Does this count as observing the Rainy Season Retreat?' He reported this matter to the Buddha, who said, 'Because of the Rainy Season Retreat, one accepted the dwelling and laid out the bedding. Even if one did not generate the intention or verbally make the resolution, it is still considered observing the Rainy Season Retreat.'

At that time, the people of Śrāvastī (舍衛城) wanted to dig a canal to bring water to Jetavana (祇洹). King Prasenajit (波斯匿王) heard about it and ordered, 'If anyone digs a canal in Jetavana, they will be severely punished.' Later, there was trouble on the border, and the king went out to lead the troops himself. Afterward, the non-Buddhists wanted to join forces to dig the canal. The bhikṣus told the upāsakas (優婆塞) about this matter. The upāsakas said, 'This is not something we can decide. We can report it to the king.' The bhikṣus said, 'The World-Honored One does not allow a round trip of more than seven days during the Rainy Season Retreat, and the king has left here.'

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遠，何由得往？」便以白佛，佛以是事集比丘僧，告諸比丘：「從今若有佛法僧事、若私事，於七日外，更聽白二羯磨受十五日，若一月日出界行。」

一比丘唱言：「大德僧聽！此某甲比丘為某事，欲出界行，於七日外更受三十夜，還此安居。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘為某事，欲出界行，於七日外更受三十夜，還此安居。誰諸長老忍，默然；不忍者，說。僧已與某甲更受三十夜出界行竟；僧忍，默然故。是事如是持。」

有一比丘安居，粗食不足，作是念：「我此中安居，粗食不足，而世尊不聽破安居，我當云何？」以是白佛，佛言：「聽以此因緣，破安居無罪。」

復有一比丘安居，有一比丘尼誘共作不凈行，作是念：「人心易轉，后或失意，而世尊不聽破安居，我當云何？」以是白佛，佛言：「聽以此因緣，破安居無罪。」式叉摩那乃至黃門亦如是。若國王欲壞其梵行，乃至父母親戚亦如是。

有一比丘安居見伏藏，作是念：「此藏足我一生用，若久住此或能失意，而世尊不聽破安居，我當云何？」以是白佛，佛言：「聽以此因緣，破安居無罪。」若見國王尊貴，乃至見父母親戚苦樂，恐失道意，皆亦如是。

有一比丘安居，聞有比丘欲破

【現代漢語翻譯】 現代漢語譯本 『路途遙遠，如何能夠前往？』於是（該比丘）稟告佛陀，佛陀因為這件事召集了比丘僧團，告訴各位比丘：『從今以後，如果有佛法僧事、或者私事，在七日之外，可以聽許通過白二羯磨（一種僧團決議程式）接受十五日的延期，或者一個月的出界行程。』

一位比丘唱言：『大德僧眾請聽！這位某甲（指代某位比丘）比丘因為某事，想要出界行走，在七日之外再接受三十個夜晚，返回此處安居。如果僧團時機已到，僧團容許，就稟告如上。』

『大德僧眾請聽！這位某甲比丘因為某事，想要出界行走，在七日之外再接受三十個夜晚，返回此處安居。哪位長老容許，就默然不語；不容許的，請說出來。僧團已經允許某甲比丘再接受三十個夜晚出界行走完畢；僧團容許，所以默然不語。此事就這樣遵守。』

有一位比丘安居期間，得到的粗糙食物不足以維持生活，心中想：『我在這裡安居，粗糙的食物不足，而世尊不允許破除安居，我該怎麼辦？』於是將此事稟告佛陀，佛陀說：『允許因為這個因緣，破除安居沒有罪過。』

又有一位比丘安居期間，有一位比丘尼引誘他一起做不凈的行為，心中想：『人心容易轉變，以後或許會失去意志，而世尊不允許破除安居，我該怎麼辦？』於是將此事稟告佛陀，佛陀說：『允許因為這個因緣，破除安居沒有罪過。』式叉摩那（正學女）乃至黃門（太監）也像這樣。如果國王想要破壞他的梵行，乃至父母親戚也像這樣。

有一位比丘安居期間，發現了伏藏（埋藏的寶藏），心中想：『這筆寶藏足夠我一生使用，如果長久住在這裡或許會失去意志，而世尊不允許破除安居，我該怎麼辦？』於是將此事稟告佛陀，佛陀說：『允許因為這個因緣，破除安居沒有罪過。』如果見到國王尊貴之人，乃至見到父母親戚的苦樂，恐怕失去修道的意志，都可以這樣做。

有一位比丘安居期間，聽說有比丘想要破...

【English Translation】 English version 'It is far away, how can I get there?' Then (the Bhikkhu) reported to the Buddha, and the Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter, and told the Bhikkhus: 'From now on, if there are matters concerning the Buddha, Dharma (teachings), and Sangha, or private matters, beyond seven days, it is permissible to accept a fifteen-day extension through a Bái èr jiémó (白二羯磨) (a Sangha resolution procedure), or a one-month departure from the boundary.'

A Bhikkhu announced: 'Venerable Sangha, please listen! This Bhikkhu, named so-and-so (a placeholder for a Bhikkhu's name), wants to leave the boundary for some matter, and beyond seven days, will accept thirty more nights and return here for the retreat. If the Sangha is ready and permits, I will report as above.'

'Venerable Sangha, please listen! This Bhikkhu, named so-and-so, wants to leave the boundary for some matter, and beyond seven days, will accept thirty more nights and return here for the retreat. Whoever among the elders permits, remain silent; whoever does not permit, please speak. The Sangha has already permitted Bhikkhu so-and-so to accept thirty more nights to leave the boundary; the Sangha permits, therefore remains silent. This matter is to be upheld in this way.'

There was a Bhikkhu in retreat, whose coarse food was insufficient, and he thought: 'I am in retreat here, and the coarse food is not enough, but the World Honored One (Buddha) does not allow breaking the retreat, what should I do?' So he reported this matter to the Buddha, and the Buddha said: 'It is permissible to break the retreat without fault because of this reason.'

Again, there was a Bhikkhu in retreat, and a Bhikkhuni (nun) tempted him to engage in impure conduct, and he thought: 'People's minds are easily changed, and later they may lose their will, but the World Honored One does not allow breaking the retreat, what should I do?' So he reported this matter to the Buddha, and the Buddha said: 'It is permissible to break the retreat without fault because of this reason.' Śikṣamāṇā (式叉摩那) (a female trainee) and even eunuchs are the same. If a king wants to destroy his Brahmacharya (梵行) (pure conduct), even parents and relatives are the same.

There was a Bhikkhu in retreat, and he found a hidden treasure (伏藏), and he thought: 'This treasure is enough for me to use for a lifetime, if I stay here for a long time, I may lose my will, but the World Honored One does not allow breaking the retreat, what should I do?' So he reported this matter to the Buddha, and the Buddha said: 'It is permissible to break the retreat without fault because of this reason.' If you see a king or a noble person, or even see the suffering and happiness of parents and relatives, fearing that you will lose your will to practice the path, you can do the same.

There was a Bhikkhu in retreat, and he heard that a Bhikkhu wanted to break...

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僧，作是念：「若有破僧事，僧不和合，不得安樂，而世尊不聽破安居，我當云何？」以是白佛，佛言：「聽以此因緣，破安居無罪。」

復有一比丘安居，聞異住處有比丘欲破僧，是己親厚，作是念：「若我往諫，必受我語，而世尊不聽破安居，我當云何？」以是白佛，佛言：「聽以此因緣，破安居無罪。」若能使人諫，為此而去。若彼處僧已破，若自和合、若使人和合，為此而去皆亦如是。比丘尼能和合僧亦如是。

時有估客營住，諸比丘欲依安居。以是白佛，佛言：「聽依。」

彼估客安居內，忽然復去。諸比丘不知云何？以是白佛，佛言：「聽隨去。」

諸估客分作兩部，諸比丘不知云何？以是白佛，佛言：「若一部信樂，所之豐樂，隨去。比丘有持律，彼處亦多持律，聽隨此部去。」若依牧牛羊人、作椑筏人、船行人安居皆亦如是。

有諸比丘安居中，燒房舍、臥具，無有住處。不知云何？以是白佛，佛言：「若火燒、若水漂，王難、賊難、非人難，師子、虎狼、諸毒蟲難，乃至蟻子、水虱難，皆聽破安居無罪。」

時跋難陀受安居請，布薩竟往中路，見二住處多有衣食施，便住其中二處各半，皆欲取分。諸比丘以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不

【現代漢語翻譯】 現代漢語譯本： 有位僧人這樣想：『如果發生了破壞僧團的事情，僧團不和合，就無法安樂，但是世尊不允許破壞安居（Varṣa-upanayana，雨季安居），我該怎麼辦呢？』 他將此事稟告佛陀，佛陀說：『允許因為這個因緣而破安居，沒有罪過。』

又有一位比丘在安居期間，聽說其他地方有比丘想要破壞僧團，而那人是自己的親近朋友，他這樣想：『如果我前去勸諫，他一定會聽我的話，但是世尊不允許破壞安居，我該怎麼辦呢？』 他將此事稟告佛陀，佛陀說：『允許因為這個因緣而破安居，沒有罪過。』 如果能夠派人去勸諫，因此而離開也可以。如果那個地方的僧團已經被破壞，無論是自己去和合，還是派人去和合，因此而離開也都是一樣。比丘尼如果能夠和合僧團，也是一樣。

當時有商人（Gomika）在營地居住，眾比丘想要依靠他們安居。將此事稟告佛陀，佛陀說：『允許依靠他們。』

那些商人在安居期間，忽然又離開了。眾比丘不知道該怎麼辦。將此事稟告佛陀，佛陀說：『允許跟隨他們離開。』

那些商人分成兩隊，眾比丘不知道該怎麼辦。將此事稟告佛陀，佛陀說：『如果有一隊人誠信佛法，所去的地方也很富饒，就跟隨他們去。如果有持戒的比丘，那個地方也有很多持戒的人，就允許跟隨這隊人去。』 如果依靠牧牛羊的人、製作木筏的人、船上的人安居，也都是一樣。

有眾比丘在安居期間，房屋和臥具被燒燬，沒有住處。不知道該怎麼辦。將此事稟告佛陀，佛陀說：『如果是火災、水災，國王的災難、盜賊的災難、非人的災難，獅子、老虎、豺狼、各種毒蟲的災難，乃至螞蟻、水虱的災難，都允許破安居，沒有罪過。』

當時跋難陀（Bhadanta）接受了安居的邀請，在布薩（Poṣadha，每半月誦戒）結束后前往途中，看到兩個地方有很多衣食供養，便在這兩個地方各住一半時間，都想要獲取供養。眾比丘將此事稟告佛陀。佛陀因為這件事召集比丘僧團，問跋難陀：『你真的這樣做了嗎？』

【English Translation】 English version: A monk had this thought: 'If there is an event that breaks the Saṅgha (community of monks), the Saṅgha will not be in harmony and will not be able to find peace. However, the Blessed One does not allow breaking the Vassa-upanayana (rain retreat). What should I do?' He reported this matter to the Buddha, and the Buddha said: 'It is permissible to break the Vassa-upanayana because of this reason, and there is no fault.'

Furthermore, a certain bhikkhu (monk) was observing the Vassa-upanayana when he heard that there was a bhikkhu in another place who wanted to break the Saṅgha, and that person was a close friend of his. He thought: 'If I go to advise him, he will surely listen to me. However, the Blessed One does not allow breaking the Vassa-upanayana. What should I do?' He reported this matter to the Buddha, and the Buddha said: 'It is permissible to break the Vassa-upanayana because of this reason, and there is no fault.' If one is able to send someone to advise, it is permissible to leave for that reason. If the Saṅgha in that place has already been broken, whether one goes to reconcile them oneself or sends someone to reconcile them, it is also the same. If a bhikkhuni (nun) is able to reconcile the Saṅgha, it is also the same.

At that time, there were merchants (Gomika) residing in a camp, and the bhikkhus wanted to rely on them for the Vassa-upanayana. They reported this matter to the Buddha, and the Buddha said: 'It is permissible to rely on them.'

Those merchants suddenly left during the Vassa-upanayana. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'It is permissible to follow them.'

Those merchants split into two groups, and the bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'If one group has faith and the place they are going to is prosperous, follow them. If there are bhikkhus who uphold the Vinaya (monastic discipline), and there are also many who uphold the Vinaya in that place, it is permissible to follow that group.' If one relies on cowherds, raft makers, or boatmen for the Vassa-upanayana, it is also the same.

There were bhikkhus who were observing the Vassa-upanayana when their houses and bedding were burned, and they had no place to stay. They did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'If there is a fire, a flood, a disaster caused by the king, a disaster caused by thieves, a disaster caused by non-humans, a disaster caused by lions, tigers, wolves, or various poisonous insects, even a disaster caused by ants or water fleas, it is permissible to break the Vassa-upanayana, and there is no fault.'

At that time, Bhadanta (Venerable) Bhadanta accepted an invitation for the Vassa-upanayana. After the Poṣadha (bi-monthly recitation of monastic rules), he went on the road and saw two places with many offerings of clothing and food. He stayed in each of these two places for half the time, wanting to obtain the offerings from both. The bhikkhus reported this matter to the Buddha. The Buddha gathered the Saṅgha of bhikkhus because of this matter and asked Bhadanta: 'Is this really what you did?'

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？」答言：「實爾。世尊！」佛種種訶責言：「汝愚癡人！云何已受他請，為利養故住二處安居？」告諸比丘：「從今若比丘受他前安居請，布薩竟往中路，見二住處多有衣食施便住，無前、后安居，得違言突吉羅罪。若比丘受他前安居請，布薩竟往不至，至十七日明相出，是比丘無前安居，有後安居，不破安居，得違言罪。若受他前安居請，布薩竟往結安居，不受七日出界外，七日內還、不還，是比丘無前安居，有後安居，不破安居，得違言罪；若受他前安居請，布薩竟往結安居，受七日出界外不還，無前安居，有後安居，不破安居，得違言罪；若七日內還，不破安居，不犯違言罪。若受他前安居請，布薩竟往結安居，未至自恣七日，無七日法出界外，亦無前安居，有後安居，不破安居，得違言罪；若有七日法出界外，不破安居，不犯違言罪。若比丘受他前安居請，往彼布薩亦如是。

「若比丘受他后安居請，布薩竟往中路，見二住處多有衣食施，便住不往，破安居、違言二突吉羅罪。若受他后安居請，布薩竟往不至，至十七日明相出，是比丘破安居、違言二罪。若受他后安居請，布薩竟往結安居，不受七日出界外，七日內若還、若不還，及受七日，七日內不還，皆破安居、違言二罪；若七日內還，不破安居

【現代漢語翻譯】 現代漢語譯本： 問：『確實如此，世尊！』佛陀種種呵責說：『你這愚癡之人！為何已經接受了他人的邀請，爲了利養的緣故住在兩個地方安居？』告訴眾比丘：『從今以後，如果有比丘接受了他人的前安居邀請，在布薩（Upavasatha，佛教的齋戒日）結束后前往的路上，看到兩個住處都有很多衣食供養，便在那裡住下，這樣就沒有前安居，有後安居，觸犯了違言突吉羅罪（Dukkata，輕罪）。如果比丘接受了他人的前安居邀請，布薩結束后前往卻沒有到達，直到十七日天亮，這位比丘就沒有前安居，有後安居，沒有破安居，觸犯了違言罪。如果接受了他人的前安居邀請，布薩結束后前往結了安居，沒有接受七日法就出界外，七日內回來或不回來，這位比丘就沒有前安居，有後安居，沒有破安居，觸犯了違言罪；如果接受了他人的前安居邀請，布薩結束后前往結了安居，接受了七日法后出界外不回來，就沒有前安居，有後安居，沒有破安居，觸犯了違言罪；如果在七日內回來，就沒有破安居，不觸犯違言罪。如果接受了他人的前安居邀請，布薩結束后前往結了安居，未到自恣日（Pravāraṇa，安居結束日）的七日，沒有七日法就出界外，也沒有前安居，有後安居，沒有破安居，觸犯了違言罪；如果有七日法出界外，就沒有破安居，不觸犯違言罪。如果比丘接受了他人的前安居邀請，前往那裡布薩也是如此。

『如果比丘接受了他人的后安居邀請，布薩結束后前往的路上，看到兩個住處都有很多衣食供養，便在那裡住下不去原定的地方，就犯了破安居、違言兩種突吉羅罪。如果接受了他人的后安居邀請，布薩結束后前往卻沒有到達，直到十七日天亮，這位比丘就犯了破安居、違言兩種罪。如果接受了他人的后安居邀請，布薩結束后前往結了安居，沒有接受七日法就出界外，七日內回來或不回來，以及接受了七日法，七日內不回來，都犯了破安居、違言兩種罪；如果在七日內回來，就沒有破安居，

【English Translation】 English version: 『Indeed, World Honored One!』 The Buddha rebuked him in various ways, saying: 『You foolish man! Why, having already accepted another's invitation, do you dwell in two places for the sake of gain and support?』 He told the Bhikshus (monks): 『From now on, if a Bhikshu accepts another's invitation for the early retreat (Pūrva-varṣa-upanayana), and after the Upavasatha (day of fasting and confession) goes on the road and sees two dwellings with abundant offerings of clothing and food, and stays there, he has no early retreat, but has a late retreat (Paścima-varṣa-upanayana), and incurs the offense of Dukkata (misdeed) for breaking his word. If a Bhikshu accepts another's invitation for the early retreat, and after the Upavasatha goes but does not arrive, and by the dawn of the seventeenth day, this Bhikshu has no early retreat, but has a late retreat, does not break the retreat, and incurs the offense of breaking his word. If he accepts another's invitation for the early retreat, and after the Upavasatha goes and establishes the retreat, and without taking the seven-day leave goes outside the boundary, whether he returns within seven days or does not return, this Bhikshu has no early retreat, but has a late retreat, does not break the retreat, and incurs the offense of breaking his word; if he accepts another's invitation for the early retreat, and after the Upavasatha goes and establishes the retreat, and having taken the seven-day leave goes outside the boundary and does not return, he has no early retreat, but has a late retreat, does not break the retreat, and incurs the offense of breaking his word; if he returns within seven days, he does not break the retreat, and does not commit the offense of breaking his word. If a Bhikshu accepts another's invitation for the early retreat, and after the Upavasatha goes and establishes the retreat, and before the Pravāraṇa (invitation) within seven days, without the seven-day leave goes outside the boundary, he also has no early retreat, but has a late retreat, does not break the retreat, and incurs the offense of breaking his word; if he has the seven-day leave to go outside the boundary, he does not break the retreat, and does not commit the offense of breaking his word. If a Bhikshu accepts another's invitation for the early retreat, going there for the Upavasatha is also the same.

『If a Bhikshu accepts another's invitation for the late retreat, and after the Upavasatha goes on the road and sees two dwellings with abundant offerings of clothing and food, and stays there and does not go to the original place, he commits the two offenses of breaking the retreat and breaking his word, both Dukkata. If he accepts another's invitation for the late retreat, and after the Upavasatha goes but does not arrive, and by the dawn of the seventeenth day, this Bhikshu commits the two offenses of breaking the retreat and breaking his word. If he accepts another's invitation for the late retreat, and after the Upavasatha goes and establishes the retreat, and without taking the seven-day leave goes outside the boundary, whether he returns within seven days or does not return, and having taken the seven-day leave, does not return within seven days, all commit the two offenses of breaking the retreat and breaking his word; if he returns within seven days, he does not break the retreat,

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，不犯違言罪。若受他后安居請，布薩竟往結安居，未至自恣七日，無七日法出界外，破安居、違言二罪；若有七日法出界外，不破安居，不犯違言罪。若受他后安居請，往彼布薩亦如是。」

有一比丘求安居處，見有空窟，作是念：「我當於此安居。」復有眾多比丘見，皆作是念，而不相知。至安居前布薩日，俱集於彼，皆言：「我已先取此窟。」不知誰應得住，以是白佛，佛言：「若先至者應作相，若題壁作自名，若語窟左右人，后引為證，此人應得。」

復有比丘先佔住處，后竟不來，余比丘不敢住，遂空置此處。以是白佛，佛言：「應壞相，若語人令知，使余比丘得住。」

五分律第三分之四自恣法

佛在舍衛城。爾時眾多比丘住一處安居，共議言：「我等若共語者或致增減，當共立制勿復有言，若乞食先還，便掃灑食處，以瓶盛水，出拭手腳巾，敷諸坐具，置盛長食器，量食有長，減著其中，如其得少，從此取足。食竟，次第除屏物事，若獨不勝，招伴共舉。如此安居得安樂住，無復是非增減之患。」作此議已，即便行之。安居既竟，諸佛常法，歲二大會，往到佛所，頭面禮足，卻坐一面。佛慰問言：「汝等安居和合，乞食不乏，道路不疲耶？」答言：「安居和合，乞食不乏，道

【現代漢語翻譯】 現代漢語譯本：不犯違言罪（不遵守諾言的罪過）。如果接受了他人的後期安居邀請，在布薩（佛教的齋戒儀式）結束后前往結安居，未到自恣日（安居結束的日子）之前的七日內，沒有七日法（允許比丘在七日內離開安居地的規定）而出界外，就犯了破安居和違言兩種罪過；如果有七日法而出界外，不破安居，不犯違言罪。如果接受了他人的後期安居邀請，前往彼處參加布薩也是如此。

有一位比丘尋找安居之處，看到一個空窟，心想：『我應當在這裡安居。』又有許多比丘看到，都這樣想，但彼此不知道。到了安居前的布薩日，都聚集在那裡，都說：『我已經先佔了這個窟。』不知道誰應該得到居住權，因此稟告佛陀，佛陀說：『如果先到的人應該做標記，或者在墻壁上寫上自己的名字，或者告訴窟左右的人，之後可以引為證據，這個人應該得到。』

又有一位比丘先佔了住處，後來竟然不來，其他比丘不敢住，於是空置了這個地方。因此稟告佛陀，佛陀說：『應該毀壞標記，或者告訴別人讓他們知道，使其他比丘可以居住。』

五分律第三分之四自恣法

佛陀在舍衛城。當時，許多比丘住在一個地方安居，共同商議說：『我們如果互相交談，或許會產生增加或減少的情況，應當共同制定規矩，不要再說話，如果乞食先回來，就打掃飲食的地方，用瓶子盛水，拿出擦手腳的毛巾，鋪設各種坐具，放置盛放長食物的器具，如果食物有多餘，就減少放在其中，如果得到的食物少，就從這裡取用補足。吃完飯後，依次清理物品，如果獨自不能勝任，就招人一起幫忙。這樣安居就能安樂地居住，沒有是非增減的憂患。』做了這個商議后，就實行了。安居結束后，按照諸佛通常的做法，一年有兩次大會，前往佛陀處，頭面禮足，退到一邊坐下。佛陀慰問說：『你們安居和合，乞食不缺乏，道路不疲憊嗎？』回答說：『安居和合，乞食不缺乏，道路不疲憊。』

【English Translation】 English version: He does not commit the offense of breaking his word. If he accepts a later invitation for the Rainy Season Retreat from another, and after the Posadha (Buddhist Sabbath) goes to enter the retreat, and before the seventh day of the Pavarana (end of Rainy Season Retreat), without the seven-day rule (allowing a bhikkhu to leave the retreat for seven days) going outside the boundary, he commits two offenses: breaking the retreat and breaking his word. If he has the seven-day rule and goes outside the boundary, he does not break the retreat and does not commit the offense of breaking his word. If he accepts a later invitation for the Rainy Season Retreat from another, going to that place for the Posadha is also the same.

There was a bhikkhu seeking a place for the Rainy Season Retreat, and he saw an empty cave, thinking: 'I should enter the retreat here.' Many other bhikkhus saw it, and they all thought the same, but they did not know each other's thoughts. On the Posadha day before the retreat, they all gathered there, and all said: 'I have already taken this cave first.' Not knowing who should be allowed to stay, they reported this to the Buddha, and the Buddha said: 'If the one who arrived first should make a mark, either writing his name on the wall, or telling the people around the cave, and later using them as witnesses, this person should be allowed to stay.'

Furthermore, there was a bhikkhu who first occupied a dwelling place, but later did not come, and the other bhikkhus did not dare to stay, so the place was left empty. They reported this to the Buddha, and the Buddha said: 'The mark should be destroyed, or tell others to let them know, so that other bhikkhus can stay.'

The Fourth Section on the Pavarana (Self-Surrender) Ceremony from the Fourth Division of the Vinaya-pitaka

The Buddha was in Shravasti (a major city in ancient India). At that time, many bhikkhus were staying in one place for the Rainy Season Retreat, and they discussed together, saying: 'If we talk to each other, there might be increases or decreases, so we should jointly establish rules and not speak anymore. If someone returns from alms-seeking first, then he should sweep the eating place, fill a bottle with water, take out the towel for wiping hands and feet, spread out the various sitting mats, place the utensils for holding long food, and if there is excess food, reduce it and put it in there. If the food obtained is little, then take from here to supplement it. After eating, clear away the items in order, and if one cannot manage alone, invite companions to help. In this way, the Rainy Season Retreat can be lived in peace and happiness, without the worries of right and wrong, increase and decrease.' After making this agreement, they put it into practice. After the Rainy Season Retreat ended, according to the usual practice of all Buddhas, there were two major assemblies a year, and they went to the Buddha, bowed their heads to his feet, and sat down to one side. The Buddha asked with concern: 'Are you all in harmony during the Rainy Season Retreat, not lacking in alms, and not tired from the road?' They replied: 'We are in harmony during the Rainy Season Retreat, not lacking in alms, and not tired from the road.'

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路不疲。」又問：「汝等安居云何和合？」諸比丘即具以答，佛種種訶責：「汝等愚癡，如怨家共住！云何而得和合安樂？我無數方便教汝等共住，當相誨誘，轉相覺悟，以盡道業。於今云何而行啞法？從今若復立不共語法，得突吉羅罪。」

爾時六群比丘數數犯罪，諸比丘以佛教應相誨語，便語言：「汝等數數犯罪，應自見過，而修改悔，勿得污染梵行，自貽大苦，負人信施，空無所獲。」六群比丘不自改過，反更誣謗：「長老比丘犯種種罪。」彼聞已慚愧，便往佛所，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「若有比丘犯罪，應先問言：『我欲誨汝，汝聽我不？』言聽則誨，不聽則已；若不聽，犯突吉羅罪。」

六群比丘后時犯罪，便逆問長老比丘：「我欲誨汝，汝聽我不？」彼作是念：「佛制不得不聽。」便答言：「隨意說之。」六群比丘復言：「若隨我意，當隨我，說何罪？何時說？何處說？」彼聞此語，便逐其後，不敢遠離。以是白佛，佛復問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責已，告諸比丘：「若成就五法，不應問聽語罪：無慚愧、愚癡、少聞、自不如法、茍彰人惡。若有慚愧、多聞、智慧、

【現代漢語翻譯】 現代漢語譯本： 『路不疲。』又問：『你們安居時如何和合相處？』眾比丘便詳細地回答，佛陀種種呵責道：『你們真是愚癡，如同仇人住在一起！怎麼能和合安樂呢？我用無數方便教導你們共同生活，應當互相勸誡，互相啓發覺悟，以完成修道的功業。如今怎麼能實行啞法呢？從今以後如果再設立不共同遵守的規矩，就犯突吉羅罪（Dukkata，輕罪）。』 當時，六群比丘屢次犯戒，眾比丘按照佛陀的教導應勸誡他們，便說道：『你們屢次犯戒，應當自己認識到過錯，然後修改懺悔，不要污染清凈的修行，給自己帶來大痛苦，辜負別人的供養，最終一無所得。』六群比丘不改正自己的過錯，反而誣陷誹謗說：『長老比丘犯了種種罪過。』長老比丘聽了之後感到慚愧，便去佛陀那裡，把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『如果有比丘犯戒，應當先問他說：『我想勸誡你，你聽不聽？』如果說聽，就勸誡；如果不聽，就算了。如果不聽就勸誡，就犯突吉羅罪（Dukkata，輕罪）。』 後來，六群比丘又犯戒，便反過來問長老比丘：『我想勸誡你，你聽不聽？』長老比丘心想：『佛陀規定不得不聽。』便回答說：『隨你說吧。』六群比丘又說：『如果隨我的意思，就應當順從我，說什麼罪？什麼時候說？在哪裡說？』長老比丘聽了這些話，便跟在他們後面，不敢遠離。把這件事告訴了佛陀，佛陀又問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀種種呵責之後，告訴眾比丘：『如果成就了五種法，不應當問是否聽從勸誡：沒有慚愧心、愚癡、少聞、自己不如法、專門宣揚別人的惡行。如果具有慚愧心、多聞、智慧、』

【English Translation】 English version: 'The road is not tiring.' He further asked, 'How do you all dwell together in harmony during the rainy season retreat?' The Bhikkhus then explained in detail. The Buddha rebuked them in various ways, saying, 'You are foolish, living together like enemies! How can you achieve harmony and happiness? I have taught you countless ways to live together, to advise and awaken each other, so as to complete the work of the Path. How can you now practice the 'silent law'? From now on, if you establish rules that are not commonly observed, you will incur a Dukkata (minor offense) .' At that time, the group of six Bhikkhus repeatedly violated the precepts. The Bhikkhus, according to the Buddha's teachings, should admonish them, and said, 'You repeatedly violate the precepts, you should recognize your own faults, and then amend and repent, do not defile the pure practice, bring great suffering to yourselves, betray the faith of others, and ultimately gain nothing.' The group of six Bhikkhus did not correct their faults, but instead slandered and falsely accused, saying, 'The elder Bhikkhus have committed various offenses.' The elder Bhikkhus, hearing this, felt ashamed and went to the Buddha, telling him about this matter. The Buddha gathered the Sangha of Bhikkhus because of this matter, and asked the group of six Bhikkhus, 'Did you really do this?' They replied, 'Indeed, World-Honored One!' After the Buddha rebuked them in various ways, he told the Bhikkhus, 'If a Bhikkhu violates the precepts, he should first ask, 'I want to admonish you, will you listen to me?' If he says yes, then admonish him; if he says no, then leave it. If you admonish without asking, you will incur a Dukkata (minor offense).' Later, the group of six Bhikkhus violated the precepts again, and in turn asked the elder Bhikkhus, 'I want to admonish you, will you listen to me?' The elder Bhikkhus thought, 'The Buddha has stipulated that we must listen.' So they replied, 'Say what you will.' The group of six Bhikkhus then said, 'If it is according to my will, then you should follow me, what offense should I speak of? When should I speak? Where should I speak?' The elder Bhikkhus, hearing these words, followed behind them, not daring to leave. They told the Buddha about this matter, and the Buddha asked the group of six Bhikkhus again, 'Did you really do this?' They replied, 'Indeed, World-Honored One!' After the Buddha rebuked them in various ways, he told the Bhikkhus, 'If you have these five qualities, you should not ask whether to listen to the admonishment: shamelessness, foolishness, little learning, not conforming to the Dharma, and specializing in proclaiming the evils of others. If you have shame, much learning, wisdom,'

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自如法、實欲使人離惡，乃應問聽說罪。

「復有五法，不應問聽說罪：隨愛、隨恚、隨癡、隨畏、不知時非時，反上應問聽說罪。

「若成就五惡法而問，不應敬聽說罪；若成就五善法而問，應敬聽說罪。」

時諸比丘作是議：「如世尊所說：應問聽、不應問聽，應敬聽、不應敬聽。唯有羅漢然後應問，我等云何而得行此？」以是白佛，佛以是事集比丘僧，問諸比丘：「汝等實作此議不？」答言：「實爾。世尊！」佛告諸比丘：「從今以十利故，為諸比丘作自恣法。應求僧自恣說罪言：

「『諸大德！若見我罪，若聞我罪，若疑我罪，憐愍故自恣說，我當見罪悔過。』如是三說。」

時諸比丘作是念：「世尊教我等自恣，應共奉行。」便日日自恣，或二日、三日至五日一自恣。以是白佛，佛言：「不應爾！應夏三月最後日自恣。」

諸比丘便於比丘尼、式叉摩那、沙彌、沙彌尼前自恣，若白衣、外道、狂心、亂心、病壞心、被舉、滅擯、異見人前自恣。以是白佛，佛言：「不應爾！應在如法比丘眾中自恣。」

有諸比丘坐床上自恣，以是白佛。佛言：「不應爾！」

諸比丘既下地自恣，污衣服。以是白佛，佛言：「應好泥治地，布草于上自恣。」

六群比

【現代漢語翻譯】 現代漢語譯本：如果按照正法，確實是爲了使人遠離罪惡，那麼就應該詢問和聽取罪過。

『又有五種情況，不應該詢問和聽取罪過：被愛慾支配、被嗔恚支配、被愚癡支配、被恐懼支配、不知道時機是否合適，這些情況反而應該詢問和聽取罪過。』

『如果成就了五種惡法而進行詢問，不應該恭敬地聽取罪過；如果成就了五種善法而進行詢問，應該恭敬地聽取罪過。』

當時，眾比丘這樣議論：『正如世尊所說：應該詢問聽取，不應該詢問聽取，應該恭敬聽取，不應該恭敬聽取。只有阿羅漢（Arahan）(已證悟的人)才能進行詢問，我們這些人該如何實行呢？』因此將此事稟告佛陀，佛陀因為這件事召集了比丘僧團，問眾比丘：『你們確實這樣議論了嗎？』回答說：『確實如此。世尊！』佛陀告訴眾比丘：『從今以後，爲了十種利益，為眾比丘制定自恣法（Pavarana）(僧團在雨季安居結束時，允許互相指出過失的儀式)。應該請求僧團進行自恣，說出罪過，說：

『諸位大德！如果看到我的罪過，如果聽到我的罪過，如果懷疑我的罪過，請慈悲憐憫地自恣說出，我應當見到罪過並懺悔。』這樣說三遍。』

當時，眾比丘這樣想：『世尊教導我們自恣，應該共同奉行。』於是每天都進行自恣，或者兩天、三天到五天進行一次自恣。因此將此事稟告佛陀，佛陀說：『不應該這樣！應該在夏季三個月的最後一天進行自恣。』

眾比丘便在比丘尼（Bhikkhuni）(女性出家人)、式叉摩那（Siksamana）(預備出家的女性)、沙彌（Sramanera）(年輕的男性出家人)、沙彌尼（Sramanerika）(年輕的女性出家人)面前進行自恣，或者在白衣（layperson）、外道（non-Buddhist）、精神錯亂的人、心神不定的人、精神失常的人、被僧團驅逐的人、持不同見解的人面前進行自恣。因此將此事稟告佛陀，佛陀說：『不應該這樣！應該在如法的比丘眾中進行自恣。』

有些比丘坐在床上進行自恣，因此將此事稟告佛陀。佛陀說：『不應該這樣！』

眾比丘下地進行自恣后，弄髒了衣服。因此將此事稟告佛陀，佛陀說：『應該好好地用泥土平整地面，在上面鋪上草進行自恣。』

六群比丘（The Group of Six）(行為不端的比丘團體)

【English Translation】 English version: If it is according to the Dharma and truly intends to make people turn away from evil, then one should ask and listen about offenses.

'Furthermore, there are five situations in which one should not ask and listen about offenses: being driven by love, being driven by anger, being driven by delusion, being driven by fear, not knowing whether the timing is appropriate. In these situations, one should instead ask and listen about offenses.'

'If one asks having cultivated five evil qualities, one should not respectfully listen about offenses; if one asks having cultivated five good qualities, one should respectfully listen about offenses.'

At that time, the bhikkhus (Bhikkhu)(monks) deliberated thus: 'As the Blessed One has said: one should ask and listen, one should not ask and listen, one should respectfully listen, one should not respectfully listen. Only an Arahan (Arahan)(one who has attained enlightenment) can ask, how can we practice this?' Therefore, they reported this matter to the Buddha, and the Buddha gathered the Sangha (Sangha)(monastic community) of bhikkhus because of this matter, and asked the bhikkhus: 'Did you truly deliberate thus?' They replied: 'Indeed, Blessed One!' The Buddha told the bhikkhus: 'From now on, for the sake of ten benefits, I will establish the Pavarana (Pavarana)(a ceremony at the end of the rainy season retreat where monks invite each other to point out faults) for the bhikkhus. One should request the Sangha to perform Pavarana, speaking of offenses, saying:

'Venerable sirs! If you have seen my offense, if you have heard of my offense, if you suspect my offense, out of compassion, please speak of it in Pavarana, and I shall see the offense and repent.' Say this three times.'

At that time, the bhikkhus thought thus: 'The Blessed One has taught us to perform Pavarana, we should practice it together.' So they performed Pavarana every day, or every two, three, or five days. Therefore, they reported this matter to the Buddha, and the Buddha said: 'You should not do that! You should perform Pavarana on the last day of the three months of summer.'

The bhikkhus then performed Pavarana in front of bhikkhunis (Bhikkhuni)(nuns), siksamana (Siksamana)(female trainees), sramaneras (Sramanera)(young male novices), sramanerikas (Sramanerika)(young female novices), or in front of laypersons, non-Buddhists, those with deranged minds, those with confused minds, those with diseased minds, those who have been expelled from the Sangha, and those with different views. Therefore, they reported this matter to the Buddha, and the Buddha said: 'You should not do that! You should perform Pavarana in a lawful assembly of bhikkhus.'

Some bhikkhus performed Pavarana sitting on beds, therefore they reported this matter to the Buddha. The Buddha said: 'You should not do that!'

After the bhikkhus performed Pavarana on the ground, they soiled their clothes. Therefore, they reported this matter to the Buddha, and the Buddha said: 'You should properly prepare the ground with mud, and spread grass on it to perform Pavarana.'

The Group of Six (The Group of Six)(a group of misbehaving monks)

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丘言：「若次至我，然後下地。」以是白佛，佛言：「不應爾！應一比丘先唱言：

「『大德僧聽！今僧自恣時到，僧當和合作自恣。白如是。』

「然後俱下地，䠒跪自恣。」

諸比丘自恣未竟，上座老病不堪久跪。以是白佛，佛言：「聽自恣竟者還坐。」

諸比丘已自恣竟，便出去。以是白佛，佛言：「不應先出，要待都竟。」

諸比丘一時向上座自恣，不知誰已自恣，誰未自恣。以是白佛，佛言：「不應一時自恣。」

諸比丘便復一一從上座自恣，有諸白衣欲佈施、聽法，久不能得，便譏訶言：「我等多務，廢業來此；而諸比丘不時受施，為我說法。」諸比丘以是白佛，佛言：「不應一一自恣，聽上座八人一一自恣，自下同歲，同歲一時自恣。」

諸比丘不知自恣已至何處？以是白佛，佛言：「應白二羯磨差自恣人，若二、若多。」

一比丘唱言：「大德僧聽！此某甲、某甲比丘，能為僧作自恣人。僧今差某甲、某甲作自恣人。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲、某甲比丘，能為僧作自恣人。僧今差某甲、某甲作自恣人。誰諸長老忍，默然；不忍者，說。僧已差某甲、某甲作自恣人竟；僧忍，默然故。是事如是持。」

諸比丘

【現代漢語翻譯】 現代漢語譯本 丘（Qiu）說：『如果依次輪到我，然後才下地。』他將此事稟告佛陀，佛陀說：『不應該這樣！應該由一位比丘先唱言： 『大德僧眾聽！現在僧團自恣（pravāraṇā，僧團在雨季安居結束時，允許互相指出過失的儀式）的時候到了，僧團應當和合一起進行自恣。稟告如是。』 『然後一起下地，䠒跪自恣。』 眾比丘自恣尚未結束，上座（長老）年老體弱，無法長時間跪著。他將此事稟告佛陀，佛陀說：『允許自恣結束的人先坐下。』 眾比丘自恣結束后，就出去了。他將此事稟告佛陀，佛陀說：『不應該先出去，要等待全部結束。』 眾比丘一時向上座自恣，不知道誰已經自恣，誰尚未自恣。他將此事稟告佛陀，佛陀說：『不應該一時自恣。』 眾比丘便又一一從上座開始自恣，有些在家居士想要佈施、聽法，很久都不能如願，便譏諷說：『我們有很多事務，放下工作來到這裡；而眾比丘不及時接受佈施，為我們說法。』眾比丘將此事稟告佛陀，佛陀說：『不應該一一自恣，允許上座八人一一自恣，從下同戒臘（vassa，出家年數）者，同戒臘者一時自恣。』 眾比丘不知道自恣已經進行到何處？他將此事稟告佛陀，佛陀說：『應該通過白二羯磨（jñapti-karma，一種僧團決議程式）推舉自恣人，無論是兩位還是多位。』 一位比丘唱言：『大德僧眾聽！這位某甲（mou jia）、某甲（mou jia）比丘，能夠為僧團作自恣人。僧團現在推舉某甲（mou jia）、某甲（mou jia）作自恣人。如果僧團時機已到，僧團容忍聽許。稟告如是。』 『大德僧眾聽！這位某甲（mou jia）、某甲（mou jia）比丘，能夠為僧團作自恣人。僧團現在推舉某甲（mou jia）、某甲（mou jia）作自恣人。哪位長老容忍，就默然；不容忍者，請說。僧團已經推舉某甲（mou jia）、某甲（mou jia）作自恣人完畢；僧團容忍，因為默然的緣故。此事就這樣決定。』 眾比丘

【English Translation】 English version Qiu said, 'If it comes to me in turn, then I will go down to the ground.' He reported this to the Buddha, and the Buddha said, 'It should not be so! One Bhikkhu should first announce: 'Listen, venerable Sangha! Now is the time for the Sangha's Pravāraṇā (the ceremony where monks invite each other to point out faults at the end of the rainy season retreat), the Sangha should harmoniously perform the Pravāraṇā together. I announce thus.' 'Then all go down to the ground together and kneel to perform the Pravāraṇā.' The Bhikkhus had not yet finished the Pravāraṇā, and the most senior monk was old and sick and could not kneel for long. He reported this to the Buddha, and the Buddha said, 'Those who have finished the Pravāraṇā are allowed to sit down first.' The Bhikkhus left after they had finished the Pravāraṇā. He reported this to the Buddha, and the Buddha said, 'They should not leave first, but wait until everything is finished.' The Bhikkhus all performed the Pravāraṇā to the most senior monk at the same time, and they did not know who had already performed the Pravāraṇā and who had not yet performed the Pravāraṇā. He reported this to the Buddha, and the Buddha said, 'They should not perform the Pravāraṇā at the same time.' The Bhikkhus then performed the Pravāraṇā one by one, starting from the most senior monk. Some laypeople wanted to make offerings and listen to the Dharma, but they could not do so for a long time, and they criticized, saying, 'We have many affairs and have come here leaving our work; but the Bhikkhus do not receive offerings in time or teach us the Dharma.' The Bhikkhus reported this to the Buddha, and the Buddha said, 'They should not perform the Pravāraṇā one by one, but allow the eight most senior monks to perform the Pravāraṇā one by one, and those of the same monastic age (vassa, years since ordination) below them should perform the Pravāraṇā at the same time.' The Bhikkhus did not know where the Pravāraṇā had reached. He reported this to the Buddha, and the Buddha said, 'The person for Pravāraṇā should be appointed by a Jñapti-karma (formal act of the Sangha), whether two or more.' One Bhikkhu announced: 'Listen, venerable Sangha! These Bhikkhus, so-and-so (mou jia), so-and-so (mou jia), are able to act as Pravāraṇā persons for the Sangha. The Sangha now appoints so-and-so (mou jia), so-and-so (mou jia) as Pravāraṇā persons. If the time is right for the Sangha, the Sangha agrees to listen. I announce thus.' 'Listen, venerable Sangha! These Bhikkhus, so-and-so (mou jia), so-and-so (mou jia), are able to act as Pravāraṇā persons for the Sangha. The Sangha now appoints so-and-so (mou jia), so-and-so (mou jia) as Pravāraṇā persons. Whoever among the elders agrees, let them be silent; whoever does not agree, let them speak. The Sangha has finished appointing so-and-so (mou jia), so-and-so (mou jia) as Pravāraṇā persons; the Sangha agrees, because of the silence. This matter is thus decided.' The Bhikkhus

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差無智比丘作自恣人，以是白佛，佛言：「五法成就不應差，隨欲、恚、癡、畏、不知時非時。反上應差。」

被差比丘應起，語諸比丘言：「同歲、同歲一處坐。」

自恣人不知己何時當應自恣，以是白佛，佛言：「次第至已，便應自恣。」

諸比丘作如是自恣，猶故遲，諸白衣如上譏訶。以是白佛，佛言：「被差人復應唱言：『各各相向自恣。』」

諸比丘自恣竟，復更布薩。以是白佛，佛言：「自恣羯磨，亦名布薩。」

爾時世尊，自恣日與諸比丘前後圍繞露地而坐，告諸比丘：「今僧和合自恣時到，應共自恣。」有一比丘起，白佛：「有病比丘不來。」佛言：「應差一比丘將來。」乃至出界自恣，如說戒中說。時六群比丘有罪自恣，以是白佛，佛言：「不應爾，犯者突吉羅！」

彼猶故有罪自恣，以是白佛，佛言：「應住其自恣！」

諸比丘未羯磨時，便住他自恣，復有自恣竟方住。以是白佛，佛言：「不應爾！羯磨竟、未自恣時，應住。」

告諸比丘：「有四不如法住自恣，四如法住自恣。何謂四不如法住自恣？謂住無根破戒、無根破見、無根破威儀、無根破正命。若反上為四如法住自恣。

「復有七不如法住自恣，七如法住自恣。何謂七不如法

【現代漢語翻譯】 現代漢語譯本 一個愚笨無知的比丘被選為自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）的主持人，他將此事稟告佛陀。佛陀說：『具備五種條件的人不應被選為自恣主持人：隨欲（受個人慾望驅使）、恚（懷有嗔恨）、癡（愚昧無知）、畏（心懷畏懼）、不知時非時（不瞭解適當時機與不適當時機）。反之，符合相反條件的人才應被選為自恣主持人。』 被選為自恣主持人的比丘應當起身，告訴其他比丘說：『同戒臘的比丘，同戒臘的比丘坐在一起。』 自恣主持人不知道自己何時應該進行自恣，因此將此事稟告佛陀。佛陀說：『輪到他時，就應該進行自恣。』 眾比丘這樣進行自恣，仍然很慢，在家的俗人像之前一樣譏諷。因此將此事稟告佛陀。佛陀說：『被選為自恣主持人的人應該再次宣告說：「大家各自面向對方進行自恣。」』 眾比丘自恣結束后，又重新舉行布薩（Upavasatha，每半月誦戒的儀式）。因此將此事稟告佛陀。佛陀說：『自恣羯磨（Karma，僧團的議事程式），也稱為布薩。』 當時，世尊在自恣日與眾比丘前後圍繞，坐在露天的地方，告訴眾比丘：『現在僧團和合自恣的時間到了，應該一起進行自恣。』有一位比丘起身，稟告佛陀：『有一位生病的比丘沒有來。』佛陀說：『應該派一位比丘去把他帶來。』乃至到界外自恣，如說戒中所說。當時，六群比丘有罪卻進行自恣，因此將此事稟告佛陀。佛陀說：『不應該這樣做！違犯者犯突吉羅（Dukkata，一種輕罪）！』 他們仍然有罪卻進行自恣，因此將此事稟告佛陀。佛陀說：『應該阻止他們的自恣！』 眾比丘在羯磨（Karma，僧團的議事程式）開始前，就阻止他人的自恣，或者在自恣結束后才阻止。因此將此事稟告佛陀。佛陀說：『不應該這樣做！羯磨結束后、未自恣時，才應該阻止。』 佛陀告訴眾比丘：『有四種不如法地阻止自恣，四種如法地阻止自恣。什麼叫做四種不如法地阻止自恣？就是阻止無根破戒（沒有根據地指責他人違犯戒律）、無根破見（沒有根據地指責他人見解錯誤）、無根破威儀（沒有根據地指責他人行為不端）、無根破正命（沒有根據地指責他人以不正當的手段謀生）。反之，就是四種如法地阻止自恣。 『又有七種不如法地阻止自恣，七種如法地阻止自恣。什麼叫做七種不如法』

【English Translation】 English version A bhikkhu (monk) lacking wisdom was appointed as the Pravāraṇā (end of rainy season retreat ceremony) officiant. He reported this to the Buddha. The Buddha said, 'A person with these five qualities should not be appointed: desire (motivated by personal desires), hatred (harboring anger), delusion (ignorant), fear (fearful), and not knowing the proper time and improper time. Conversely, those who possess the opposite qualities should be appointed.' The appointed bhikkhu should rise and tell the other bhikkhus, 'Bhikkhus of the same monastic age, bhikkhus of the same monastic age, sit together.' The Pravāraṇā officiant did not know when he should perform the Pravāraṇā, so he reported this to the Buddha. The Buddha said, 'When it is his turn, he should perform the Pravāraṇā.' The bhikkhus performed the Pravāraṇā in this way, but it was still slow, and the laypeople criticized them as before. Therefore, this was reported to the Buddha. The Buddha said, 'The appointed Pravāraṇā officiant should announce again, "Each of you should face each other and perform the Pravāraṇā."' After the bhikkhus finished the Pravāraṇā, they performed the Upavasatha (fortnightly recitation of precepts) again. Therefore, this was reported to the Buddha. The Buddha said, 'The Pravāraṇā Karma (monastic procedure) is also called Upavasatha.' At that time, the World Honored One, on the day of Pravāraṇā, sat in an open space surrounded by bhikkhus, and told the bhikkhus, 'Now is the time for the Sangha (monastic community) to harmoniously perform the Pravāraṇā. You should all perform the Pravāraṇā together.' One bhikkhu rose and reported to the Buddha, 'There is a sick bhikkhu who has not come.' The Buddha said, 'You should send a bhikkhu to bring him.' Even to perform the Pravāraṇā outside the boundary, as described in the recitation of precepts. At that time, the group of six bhikkhus, having committed offenses, performed the Pravāraṇā. Therefore, this was reported to the Buddha. The Buddha said, 'You should not do that! The offender commits a Dukkata (minor offense)!' They still had offenses but performed the Pravāraṇā. Therefore, this was reported to the Buddha. The Buddha said, 'You should stop their Pravāraṇā!' The bhikkhus stopped others' Pravāraṇā before the Karma (monastic procedure) began, or stopped it after the Pravāraṇā was finished. Therefore, this was reported to the Buddha. The Buddha said, 'You should not do that! You should stop it after the Karma is finished and before the Pravāraṇā is performed.' The Buddha told the bhikkhus, 'There are four ways to unlawfully stop the Pravāraṇā, and four ways to lawfully stop the Pravāraṇā. What are the four ways to unlawfully stop the Pravāraṇā? They are stopping groundless accusations of breaking precepts, groundless accusations of wrong views, groundless accusations of improper conduct, and groundless accusations of wrong livelihood. Conversely, these are the four ways to lawfully stop the Pravāraṇā.' 'There are also seven ways to unlawfully stop the Pravāraṇā, and seven ways to lawfully stop the Pravāraṇā. What are the seven unlawful ways'

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住自恣？謂住無根波羅夷、無根僧伽婆尸沙、無根偷羅遮、無根波逸提、無根波羅提提舍尼、無根突吉羅、無根惡說。反上為七如法住自恣。

「復有八不如法住自恣，八如法住自恣。何謂為八不如法住自恣？謂住無根破戒無作、無根破見無作、無根破威儀無作、無根破正命無作。反上為八如法住自恣。

「復有九不如法住自恣，有九如法住自恣。何謂九不如法住自恣？謂住無根破戒作、不作，無根破見、無根破威儀亦如是。反上為九如法住自恣。

「復有十如法住自恣，十不如法住自恣。何謂十如法住自恣？有一比丘以此相，以此事，受如法治罪羯磨；若比丘見其以此相，以此事，受如法治罪羯磨。是比丘後於餘僧中，說其已受如法治罪羯磨，住其自恣，是謂如法住自恣。若住其自恣時，有難起僧皆散去，后見之復如前住其自恣，是謂如法住自恣。

「若舍戒、若犯波羅夷、若犯僧伽婆尸沙、若犯偷羅遮、若犯波逸提、若犯波羅提提舍尼、若犯突吉羅、若犯惡說。若比丘以此相，以此事，于僧中說其犯，住其自恣，是名如法住自恣。反上名為不如法住自恣。」

時優波離問佛言：「世尊！比丘以幾法住他自恣？」佛言：「以五法住他自恣：以實，不以虛；以時，不以非時；以有利益

【現代漢語翻譯】 現代漢語譯本 什麼是『住自恣』？指的是安住于沒有根據的波羅夷（Pārājika，斷頭罪）、沒有根據的僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）、沒有根據的偷蘭遮（Sthūlātyaya，粗罪）、沒有根據的波逸提（Pāyattika，單墮罪）、沒有根據的波羅提提舍尼（Prātideśanīya，悔過罪）、沒有根據的突吉羅（Duṣkṛta，惡作罪）、沒有根據的惡說。反過來說，以上七種情況的相反，就是如法住自恣。

『又有八種不如法住自恣，八種如法住自恣。什麼叫做八種不如法住自恣？指的是安住于沒有根據的破戒無作、沒有根據的破見無作、沒有根據的破威儀無作、沒有根據的破正命無作。反過來說，以上八種情況的相反，就是如法住自恣。』

『又有九種不如法住自恣，九種如法住自恣。什麼叫做九種不如法住自恣？指的是安住于沒有根據的破戒作、不作，沒有根據的破見、沒有根據的破威儀也是如此。反過來說，以上九種情況的相反，就是如法住自恣。』

『又有十種如法住自恣，十種不如法住自恣。什麼叫做十種如法住自恣？如果有一位比丘因為這樣的相狀，因為這樣的事情，受到如法的治罪羯磨（kamma，業，行動），如果有比丘看到他因為這樣的相狀，因為這樣的事情，受到如法的治罪羯磨。這位比丘後來在其他的僧團中，說他已經受到如法的治罪羯磨，安住於他的自恣，這就叫做如法住自恣。如果安住於他的自恣時，有災難發生，僧眾都散去，後來再見到他，又像之前一樣安住於他的自恣，這就叫做如法住自恣。

『如果捨棄戒律、如果犯了波羅夷（Pārājika，斷頭罪）、如果犯了僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）、如果犯了偷蘭遮（Sthūlātyaya，粗罪）、如果犯了波逸提（Pāyattika，單墮罪）、如果犯了波羅提提舍尼（Prātideśanīya，悔過罪）、如果犯了突吉羅（Duṣkṛta，惡作罪）、如果犯了惡說。如果比丘因為這樣的相狀，因為這樣的事情，在僧團中說他所犯的罪，安住於他的自恣，這叫做如法住自恣。反過來說，就叫做不如法住自恣。』

當時，優波離（Upāli）問佛說：『世尊！比丘以幾種法安住於他人的自恣？』佛說：『以五種法安住於他人的自恣：以真實，不以虛假；以適時，不以非時；以有利益

【English Translation】 English version What is 『abiding in self-determination (svatantra)』? It refers to abiding in baseless Pārājika (defeat), baseless Saṃghāvaśeṣa (formal meeting), baseless Sthūlātyaya (serious offense), baseless Pāyattika (expiation), baseless Prātideśanīya (confession), baseless Duṣkṛta (wrongdoing), and baseless evil speech. The opposite of the above seven is abiding in self-determination according to the Dharma.

『Furthermore, there are eight ways of unlawfully abiding in self-determination, and eight ways of lawfully abiding in self-determination. What are the eight ways of unlawfully abiding in self-determination? They refer to abiding in baseless violation of precepts without action, baseless violation of views without action, baseless violation of deportment without action, and baseless violation of right livelihood without action. The opposite of the above eight is abiding in self-determination according to the Dharma.』

『Furthermore, there are nine ways of unlawfully abiding in self-determination, and nine ways of lawfully abiding in self-determination. What are the nine ways of unlawfully abiding in self-determination? They refer to abiding in baseless violation of precepts with or without action, baseless violation of views, and baseless violation of deportment are also the same. The opposite of the above nine is abiding in self-determination according to the Dharma.』

『Furthermore, there are ten ways of lawfully abiding in self-determination, and ten ways of unlawfully abiding in self-determination. What are the ten ways of lawfully abiding in self-determination? If a Bhikṣu (monk) is subjected to lawful punishment Kamma (action) because of such characteristics and such matters; if a Bhikṣu sees that he is subjected to lawful punishment Kamma because of such characteristics and such matters. If this Bhikṣu later says in other Saṃgha (community) that he has been subjected to lawful punishment Kamma, and abides in his self-determination, this is called lawfully abiding in self-determination. If, while abiding in his self-determination, a disaster arises and the Saṃgha disperses, and later he is seen again and abides in his self-determination as before, this is called lawfully abiding in self-determination.

『If one abandons the precepts, if one commits Pārājika (defeat), if one commits Saṃghāvaśeṣa (formal meeting), if one commits Sthūlātyaya (serious offense), if one commits Pāyattika (expiation), if one commits Prātideśanīya (confession), if one commits Duṣkṛta (wrongdoing), if one commits evil speech. If a Bhikṣu, because of such characteristics and such matters, speaks of his offenses in the Saṃgha and abides in his self-determination, this is called lawfully abiding in self-determination. The opposite is called unlawfully abiding in self-determination.』

At that time, Upāli (name of a disciple) asked the Buddha, 『World Honored One! By how many Dharmas (teachings) does a Bhikṣu abide in the self-determination of others?』 The Buddha said, 『By five Dharmas does one abide in the self-determination of others: with truth, not with falsehood; with timeliness, not with untimeliness; with benefit

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，不以無利益；以慈心，不以惡意；以柔軟語，不以剛強。」

又問：「世尊！欲住他自恣，應幾法自籌量？」佛言：「應以五法自籌量：應量我住彼自恣，為實、為虛？若虛，不應住；若實，應更審定。為時、為非時？若非時，不應住；若時，應更審定。為有利益、為無利益？若無利益，不應住；若有利益，應更審定。為當因此起諍破和合僧、為不破？若破，不應住；若不破，應更審定。復應量我住彼自恣，持法、持律、解律儀、聰明、辯才、學戒比丘如法助我不？若彼必助，亦應更審。審已，以時住自恣。」

又問：「世尊！欲住他自恣，應幾法自觀。」佛言：「應五法自觀：自觀身行清凈、口行清凈、意行清凈、多誦修多羅、善解阿毗曇不？若身口意行不清凈，諸比丘便當言：『汝身口意行不清凈，云何住他？』若不多誦修多羅，諸比丘便當言：『汝從誰聞？何經中說？未能不師人，何能師物？』若不善解阿毗曇，諸比丘便當言：『汝所說有何義？汝自不知義，云何住人？』」

又問：「世尊！有幾法住他自恣，后無悔。」佛言：「有五法住他自恣，后無悔：憐愍故、利益故、欲濟拔故、使從惡戒出故、住全戒中故。」

又告優波離：「有五種住他自恣，後生悔心。諸比丘語言：『汝

【現代漢語翻譯】 現代漢語譯本：『不以無利益，而以慈悲之心；不以惡意，而以柔和之語；不以剛強，而以溫順。』

又問：『世尊（Bhagavan，佛陀）！想要住在他人可以隨意指責的地方，應當用幾種方法來自己衡量？』佛說：『應當用五種方法來自己衡量：應當衡量我住在那處讓人隨意指責，是真實情況還是虛假情況？如果是虛假的，就不應該住；如果是真實的，應該進一步審定。是時候還是不是時候？如果不是時候，就不應該住；如果是時候，應該進一步審定。是否有利益，還是沒有利益？如果沒有利益，就不應該住；如果有利益，應該進一步審定。是否會因此引起爭端，破壞僧團的和合，還是不會破壞？如果會破壞，就不應該住；如果不會破壞，應該進一步審定。還應當衡量我住在那處讓人隨意指責，持法（Dharma，佛法）、持律（Vinaya，戒律）、理解律儀、聰明、有辯才、學習戒律的比丘會如法地幫助我嗎？如果他們一定會幫助我，也應該進一步審定。審定之後，在適當的時候住在可以讓人隨意指責的地方。』

又問：『世尊（Bhagavan，佛陀）！想要住在他人可以隨意指責的地方，應當用幾種方法來自己觀察。』佛說：『應當用五種方法來自己觀察：自己觀察身行是否清凈、口行是否清凈、意行是否清凈、是否經常誦讀修多羅（Sutra，經）、是否善於理解阿毗曇（Abhidhamma，論）？如果身口意行不清凈，眾比丘就會說：『你身口意行不清凈，怎麼能住在他人可以隨意指責的地方？』如果不多誦讀修多羅（Sutra，經），眾比丘就會說：『你從誰那裡聽來的？在什麼經中說的？自己都不能師從他人，怎麼能教導他人？』如果不善於理解阿毗曇（Abhidhamma，論），眾比丘就會說：『你所說的是什麼意思？你自己都不理解意思，怎麼能教導他人？』

又問：『世尊（Bhagavan，佛陀）！用幾種方法住在他人可以隨意指責的地方，以後不會後悔？』佛說：『用五種方法住在他人可以隨意指責的地方，以後不會後悔：因為憐憫的緣故、因為利益的緣故、因為想要救濟拔苦的緣故、因為使人從惡戒中脫離的緣故、因為使人安住于完全戒律中的緣故。』

又告訴優波離（Upali，佛陀弟子）: 『有五種住在他人可以隨意指責的地方，之後會產生後悔之心。眾比丘會說：『你

【English Translation】 English version: 'Not with non-benefit, but with a compassionate heart; not with malice, but with gentle words; not with rigidity, but with gentleness.'

Again he asked: 'Bhagavan (Bhagavan, The Blessed One)! When wishing to dwell where others may freely criticize, how many factors should one consider for self-assessment?' The Buddha said: 'One should consider five factors for self-assessment: One should assess whether my dwelling there, where others may freely criticize, is based on truth or falsehood. If it is false, one should not dwell there; if it is true, one should further examine. Is it the right time or not the right time? If it is not the right time, one should not dwell there; if it is the right time, one should further examine. Is it beneficial or not beneficial? If it is not beneficial, one should not dwell there; if it is beneficial, one should further examine. Will it cause disputes and break the harmony of the Sangha (Sangha, monastic community), or will it not break it? If it will break it, one should not dwell there; if it will not break it, one should further examine. One should also assess whether, by dwelling there where others may freely criticize, bhikkhus (bhikkhus, monks) who uphold the Dharma (Dharma, teachings), uphold the Vinaya (Vinaya, monastic discipline), understand the precepts, are intelligent, eloquent, and learned in the precepts will help me according to the Dharma. If they will certainly help me, one should further examine. Having examined, one should dwell at the appropriate time where others may freely criticize.'

Again he asked: 'Bhagavan (Bhagavan, The Blessed One)! When wishing to dwell where others may freely criticize, how many factors should one observe in oneself?' The Buddha said: 'One should observe five factors in oneself: Observe whether one's bodily conduct is pure, one's verbal conduct is pure, one's mental conduct is pure, whether one frequently recites the Sutras (Sutra, discourses), and whether one is skilled in understanding the Abhidhamma (Abhidhamma, higher teachings). If one's bodily, verbal, and mental conduct is not pure, the bhikkhus (bhikkhus, monks) will say: 'Your bodily, verbal, and mental conduct is not pure, how can you dwell where others may freely criticize?' If one does not frequently recite the Sutras (Sutra, discourses), the bhikkhus (bhikkhus, monks) will say: 'From whom did you hear this? In which Sutra (Sutra, discourse) is it said? If you cannot learn from others, how can you teach others?' If one is not skilled in understanding the Abhidhamma (Abhidhamma, higher teachings), the bhikkhus (bhikkhus, monks) will say: 'What is the meaning of what you say? If you do not understand the meaning yourself, how can you teach others?'

Again he asked: 'Bhagavan (Bhagavan, The Blessed One)! By how many factors can one dwell where others may freely criticize and not regret it later?' The Buddha said: 'By five factors can one dwell where others may freely criticize and not regret it later: Because of compassion, because of benefit, because of the desire to rescue and liberate, because of causing one to emerge from evil precepts, and because of causing one to abide in complete precepts.'

Again he told Upali (Upali, a disciple of the Buddha): 'There are five ways of dwelling where others may freely criticize, which lead to regret later. The bhikkhus (bhikkhus, monks) will say: 'You

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說他罪不實，汝應止！』『汝所說非時，汝應止！』『汝所說無有利益，汝應止！』『汝以惡意說他罪，非是慈心，汝應止！』『汝所說剛強，非柔軟語，汝應止！』若反上，后不生悔心。

「此彼住自恣比丘，有五事不應憂：諸比丘語言：『彼不實住汝自恣，汝不應憂！』『彼非時住汝自恣，汝不應憂！』『彼無利益住汝自恣，汝不應憂！』『彼以惡意住汝自恣，汝不應憂！』『彼非軟語住汝自恣，汝不應憂！』」

優波離問佛：「若比丘入僧中，應以幾法？」佛言：「應以五法：一、下意，二、慈心，三、恭敬，四、知次第坐處，五、不論說餘事。

「復有五法：不應反抄衣、不應左右反抄衣、不應叉腰、不應覆頭、應恭敬僧。」

優波離問佛：「比丘有幾法，得與僧和合羯磨？」佛言：「有五法得與僧和合羯磨：應同見、應隨僧、應信有事、應自往、若與欲。」

復語優波離：「若有僧事不應不往，若不往則異於僧。有五種見，于僧事為不如法：應心念而口語，應口語而心念，非法助僧，助非法人，犯言不犯。若反上為如法。」

有一比丘自恣日犯突吉羅罪，向余比丘說，半云是突吉羅，半云是惡說；二部中各有持律、聰明智慧、有慚愧心、樂學戒法，共諍不決，以住自

【現代漢語翻譯】 現代漢語譯本：『說他罪過不真實，你應該停止！』『你所說不是時候，你應該停止！』『你所說沒有利益，你應該停止！』『你以惡意說他罪過，不是慈悲心，你應該停止！』『你所說剛強，不是柔軟的語言，你應該停止！』如果與此相反，之後不會產生後悔之心。

『這些安住在自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧侶互相指出錯誤）的比丘，有五件事不應該憂慮：諸位比丘說：『他不真實地安住於你的自恣，你不應該憂慮！』『他不是時候地安住於你的自恣，你不應該憂慮！』『他沒有利益地安住於你的自恣，你不應該憂慮！』『他以惡意安住於你的自恣，你不應該憂慮！』『他不是用柔軟的語言安住於你的自恣，你不應該憂慮！』』

優波離（Upāli，佛陀十大弟子之一，以持戒精嚴著稱）問佛：『如果比丘進入僧團中，應該以幾種法？』佛說：『應該以五種法：一、謙下，二、慈悲心，三、恭敬，四、知道次第坐的位置，五、不談論其他事情。』

『還有五種法：不應該反抄起衣服、不應該左右反抄起衣服、不應該叉腰、不應該矇頭、應該恭敬僧團。』

優波離問佛：『比丘有幾種法，可以參與僧團的和合羯磨（kamma，佛教術語，指行為、行動）？』佛說：『有五種法可以參與僧團的和合羯磨：應該見解相同、應該隨順僧團、應該相信有這件事、應該親自前往、如果不能前往則應表達意願（與欲）。』

佛又對優波離說：『如果有僧團的事情不應該不去，如果不去就異於僧團。有五種見解，對於僧團的事情是不如法的：應該心裡想的和口裡說的不一樣，應該口裡說的和心裡想的不一樣，用非法幫助僧團，幫助非法之人，犯了戒卻說沒有犯。如果與此相反就是如法。』

有一個比丘在自恣日犯了突吉羅（dukkhata，一種輕微的罪過）罪，向其他比丘說，一半說是突吉羅，一半說是惡說；兩個部分中各有持戒律、聰明智慧、有慚愧心、樂於學習戒法的人，共同爭論不決，因為安住于自恣。

【English Translation】 English version: 『If you say his offense is not true, you should stop!』 『If what you say is not timely, you should stop!』 『If what you say is without benefit, you should stop!』 『If you speak of his offense with malice, not with loving-kindness, you should stop!』 『If what you say is harsh, not gentle speech, you should stop!』 If the opposite is done, there will be no regret later.

『These bhikkhus (monks) dwelling in Pravāraṇā (the ceremony held at the end of the rainy season retreat, where monks can point out each other's faults) should not worry about five things: If the bhikkhus say: 『He does not truthfully dwell in your Pravāraṇā, you should not worry!』 『He does not timely dwell in your Pravāraṇā, you should not worry!』 『He does not beneficially dwell in your Pravāraṇā, you should not worry!』 『He dwells in your Pravāraṇā with malice, you should not worry!』 『He does not dwell in your Pravāraṇā with gentle speech, you should not worry!』』

Upāli (one of the ten principal disciples of the Buddha, known for his strict adherence to the Vinaya) asked the Buddha: 『If a bhikkhu enters the Sangha (monastic community), what qualities should he possess?』 The Buddha said: 『He should possess five qualities: Firstly, humility; secondly, loving-kindness; thirdly, respect; fourthly, knowing the order of seating; fifthly, not discussing other matters.』

『There are also five things: One should not tuck up the robe backwards, one should not tuck up the robe left and right backwards, one should not put hands on hips, one should not cover the head, one should respect the Sangha.』

Upāli asked the Buddha: 『With how many qualities can a bhikkhu participate in the Sangha's harmonious kamma (action, deed)?』 The Buddha said: 『With five qualities can one participate in the Sangha's harmonious kamma: One should have the same view, one should follow the Sangha, one should believe that there is a matter, one should go personally, or if one cannot go, one should give consent (with desire).』

The Buddha further said to Upāli: 『If there is a Sangha matter, one should not fail to attend; if one does not attend, one is different from the Sangha. There are five views that are improper for Sangha matters: One should think one thing and say another, one should say one thing and think another, one should help the Sangha with what is unlawful, help those who are unlawful, commit an offense but say one has not. If the opposite is done, it is proper.』

A bhikkhu committed a dukkhaṭa (a minor offense) on the Pravāraṇā day, and said to other bhikkhus, half saying it was a dukkhaṭa, half saying it was wrong speech; in both groups there were those who upheld the precepts, were intelligent and wise, had a sense of shame, and were eager to learn the precepts, and they argued inconclusively, because they were dwelling in Pravāraṇā.

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恣。諸比丘不知云何？以是白佛，佛言：「應一比丘將至眼見耳不聞處，教作惡說悔過，還白僧：『彼比丘已作法，僧應自恣。』諸比丘不得問作何等法，問者突吉羅。」

復有一比丘自恣日犯突吉羅罪，向余比丘說，半云是波羅提提舍尼，半云是突吉羅；乃至半云是波羅夷，半云是突吉羅。二部中各有持律、聰明智慧、有慚愧心、樂學戒法，共諍不決，以住自恣。諸比丘不知云何？以是白佛，佛言：「應一比丘將至眼見耳不聞處，教作突吉羅悔過，還白僧：『彼比丘已作法，僧應自恣。』諸比丘不得問作何等法，問者突吉羅。犯波羅提提舍尼，乃至偷羅遮亦如是。」

「若犯僧伽婆尸沙、若犯波羅夷，應白羯磨停此事：『大德僧聽！今停此事，自恣后當如法斷。白如是。』作此白已應自恣，不得不自恣。」

有一比丘自恣日語諸比丘言：「有物無人。」因共空論，半云有物無人，半云有人無物，共諍紛紜。諸比丘不知云何？以是白佛，佛言：「應白停此事自恣，不得不自恣。若白停已，有還發此論者，犯波逸提。」

有病比丘住病比丘自恣，病比丘住無病比丘自恣，無病比丘住病比丘自恣，不相順從。諸比丘不知云何？以是白佛，佛言：「不應爾，犯者皆突吉羅！若病比丘住病比丘自恣，

【現代漢語翻譯】 現代漢語譯本：

恣意（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）。諸位比丘不知道該如何處理？他們將此事稟告佛陀，佛陀說：『應該由一位比丘將他帶到眼見耳不聞的地方，教他為所犯的惡說（dukkata，輕罪）進行懺悔，然後回來稟告僧團：『那位比丘已經依法懺悔，僧團應該允許他自恣。』諸位比丘不得詢問他做了何種懺悔，詢問者犯突吉羅（dukkata，輕罪）。』 又有一位比丘在自恣日犯了突吉羅罪，向其他比丘坦白，一半說是波羅提提舍尼（pāṭidesanīya，應懺悔罪），一半說是突吉羅；甚至一半說是波羅夷（pārājika，斷頭罪），一半說是突吉羅。兩部分人中各有持戒精嚴、聰明智慧、有慚愧心、樂於學習戒律的比丘，共同爭論不休，以致無法進行自恣。諸位比丘不知道該如何處理？他們將此事稟告佛陀，佛陀說：『應該由一位比丘將他帶到眼見耳不聞的地方，教他為所犯的突吉羅罪進行懺悔，然後回來稟告僧團：『那位比丘已經依法懺悔，僧團應該允許他自恣。』諸位比丘不得詢問他做了何種懺悔，詢問者犯突吉羅。犯波羅提提舍尼，乃至偷蘭遮（thullaccaya，重罪）也應如此處理。』 『如果犯了僧伽婆尸沙（saṃghādisesa，僧殘罪）、如果犯了波羅夷，應該通過羯磨（kamma，儀式）宣佈暫停此事：『大德僧團請聽！現在暫停此事，自恣之後再依法處理。』宣佈之後應該進行自恣，不得拒絕自恣。』 有一位比丘在自恣日對諸位比丘說：『有物無人。』因此大家一起進行空洞的爭論，一半人說有物無人，一半人說有人無物，共同爭論不休。諸位比丘不知道該如何處理？他們將此事稟告佛陀，佛陀說：『應該宣佈暫停此事，不得拒絕自恣。如果宣佈暫停之後，還有人繼續發起這種爭論，就犯波逸提（pācittiya，單墮罪）。』 有生病的比丘依附於生病的比丘進行自恣，生病的比丘依附於沒有生病的比丘進行自恣，沒有生病的比丘依附於生病的比丘進行自恣，彼此不順從。諸位比丘不知道該如何處理？他們將此事稟告佛陀，佛陀說：『不應該這樣，違犯者都犯突吉羅！如果生病的比丘依附於生病的比丘進行自恣，

【English Translation】 English version:

Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat). The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 'A bhikkhu should take him to a place where he can be seen but not heard, and teach him to confess the dukkata (minor offense) he has committed, and then return and report to the Sangha: 'That bhikkhu has acted according to the Dharma, and the Sangha should allow him to perform Pravāraṇā.' The bhikkhus must not ask what kind of confession he has made, and anyone who asks commits a dukkata (minor offense).' Furthermore, a bhikkhu committed a dukkata offense on the day of Pravāraṇā and confessed to other bhikkhus, saying half of it was a pāṭidesanīya (an offense requiring confession), and half of it was a dukkata; even half of it was a pārājika (defeat offense), and half of it was a dukkata. Among the two groups, there were bhikkhus who were strict in upholding the precepts, intelligent, conscientious, and eager to learn the precepts, and they argued endlessly, so that Pravāraṇā could not be performed. The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 'A bhikkhu should take him to a place where he can be seen but not heard, and teach him to confess the dukkata offense he has committed, and then return and report to the Sangha: 'That bhikkhu has acted according to the Dharma, and the Sangha should allow him to perform Pravāraṇā.' The bhikkhus must not ask what kind of confession he has made, and anyone who asks commits a dukkata. The same applies to committing a pāṭidesanīya, or even a thullaccaya (grave offense).' 'If a saṃghādisesa (offense requiring initial and subsequent meetings of the Sangha) is committed, or if a pārājika is committed, the matter should be announced through a kamma (formal act) to suspend the matter: 'Venerable Sangha, please listen! Now suspend this matter, and deal with it according to the Dharma after Pravāraṇā.' After making this announcement, Pravāraṇā should be performed, and it must not be refused.' A bhikkhu said to the bhikkhus on the day of Pravāraṇā: 'There is something without anyone.' Therefore, everyone engaged in empty arguments, half of them saying there is something without anyone, and half of them saying there is someone without something, arguing endlessly. The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 'The matter should be announced to be suspended, and Pravāraṇā must not be refused. If, after the announcement of suspension, anyone continues to initiate this kind of argument, they commit a pācittiya (expiation offense).' A sick bhikkhu relies on a sick bhikkhu to perform Pravāraṇā, a sick bhikkhu relies on a healthy bhikkhu to perform Pravāraṇā, a healthy bhikkhu relies on a sick bhikkhu to perform Pravāraṇā, and they do not follow each other. The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 'This should not be done, and those who violate it all commit a dukkata! If a sick bhikkhu relies on a sick bhikkhu to perform Pravāraṇā,

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諸比丘應語言：『汝今病，何以住他？』若病比丘住無病比丘自恣，亦應如是語。若無病比丘住病比丘自恣，諸比丘應語言：『汝且止！此比丘病，可待差住之。』」

有諸比丘遣使住他自恣，諸比丘以是白佛，佛言：「不應遣使住他自恣，犯者突吉羅！」

時跋難陀猶遣使住他自恣，諸比丘以是白佛，佛言：「受使人得突吉羅，跋難陀犯波逸提。」

或愚癡比丘住愚癡比丘自恣，或愚癡比丘住智慧比丘自恣，或智慧比丘住愚癡比丘自恣，不相順從。諸比丘以是白佛，佛言：「不應爾，犯者突吉羅！」

若比丘住他比丘自恣，眾僧知見彼人身口意業不清凈，少聞、愚癡者，不應受其語，但當自恣。若僧見彼人身口意業有清凈、有不清凈，及少聞、愚癡亦如是。若僧見彼人身口意凈，多聞、智慧，應受其語，當問言：「汝見彼有何等過？為破戒？為破見？為破威儀？為破正命？」若言破戒，應問：「汝知破戒相不？」若言不知，諸比丘應訶令慚，語言：「汝不知破戒相，而在僧中說他破戒！」僧若不作此訶，皆犯突吉羅；若言知，諸比丘應問：「何等是破戒？」答言：「犯波羅夷、僧伽婆尸沙。」若言破見，應問：「汝知破見相不？」若言不知，諸比丘應如上訶，若不訶皆犯突吉羅；若言知，

【現代漢語翻譯】 現代漢語譯本： 如果比丘生病了，其他比丘應該問：『你現在生病了，為什麼還要堅持自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧侶互相指出錯誤）？』如果生病的比丘堅持在沒有生病的比丘面前自恣，也應該這樣問。如果沒有生病的比丘堅持在生病的比丘面前自恣，其他比丘應該說：『你先停止！這位比丘生病了，可以等他好些再自恣。』

有些比丘派遣使者去代替自己自恣，其他比丘將此事稟告佛陀（Buddha），佛陀說：『不應該派遣使者代替自己自恣，違犯者犯突吉羅（dukkata，一種輕微的罪過）！』

當時，跋難陀（Bhadanta，一位比丘的名字）仍然派遣使者代替自己自恣，其他比丘將此事稟告佛陀，佛陀說：『接受使者的人犯突吉羅，跋難陀犯波逸提（pācittiya，一種較突吉羅重的罪過）。』

如果愚癡的比丘堅持在愚癡的比丘面前自恣，或者愚癡的比丘堅持在智慧的比丘面前自恣，或者智慧的比丘堅持在愚癡的比丘面前自恣，彼此不互相順從。其他比丘將此事稟告佛陀，佛陀說：『不應該這樣，違犯者犯突吉羅！』

如果比丘堅持在其他比丘面前自恣，僧團知道這個人身口意業不清凈，少聞、愚癡，不應該接受他的話，只應當自己自恣。如果僧團看到這個人身口意業有的清凈、有的不清凈，以及少聞、愚癡也是一樣。如果僧團看到這個人身口意清凈，多聞、智慧，應該接受他的話，應當問他說：『你看到他有什麼過失？是破戒（śīla，戒律）？是破見（dṛṣṭi，錯誤的見解）？是破威儀（īryāpatha，行為舉止）？是破正命（ājīva，正當的謀生方式）？』如果說破戒，應該問：『你知道破戒的相狀嗎？』如果說不知道，其他比丘應該呵斥他，讓他慚愧，說：『你不知道破戒的相狀，卻在僧團中說別人破戒！』僧團如果不這樣做呵斥，都犯突吉羅；如果說知道，其他比丘應該問：『什麼是破戒？』回答說：『犯波羅夷（pārājika，最重的罪過，會被逐出僧團）、僧伽婆尸沙（saṃghādisesa，僅次於波羅夷的重罪）。』如果說破見，應該問：『你知道破見的相狀嗎？』如果說不知道，其他比丘應該像上面那樣呵斥，如果不呵斥都犯突吉羅；如果說知道，

【English Translation】 English version: If a bhikkhu (monk) is ill, the other bhikkhus should ask: 'You are ill now, why do you still insist on pravāraṇā (the ceremony held by the Sangha (monastic community) at the end of the rainy season retreat, allowing monks to point out each other's faults)?' If the ill bhikkhu insists on performing pravāraṇā in front of a healthy bhikkhu, they should also ask in the same way. If a healthy bhikkhu insists on performing pravāraṇā in front of an ill bhikkhu, the other bhikkhus should say: 'You should stop for now! This bhikkhu is ill, you can wait until he is better to perform pravāraṇā.'

Some bhikkhus send messengers to perform pravāraṇā on their behalf. The other bhikkhus reported this matter to the Buddha. The Buddha said: 'One should not send messengers to perform pravāraṇā on their behalf. Whoever violates this commits a dukkata (a minor offense)!'

At that time, Bhadanta (a bhikkhu's name) still sent messengers to perform pravāraṇā on his behalf. The other bhikkhus reported this matter to the Buddha. The Buddha said: 'The person who accepts the messenger commits a dukkata, and Bhadanta commits a pācittiya (a more serious offense than dukkata).'

If a foolish bhikkhu insists on performing pravāraṇā in front of a foolish bhikkhu, or a foolish bhikkhu insists on performing pravāraṇā in front of a wise bhikkhu, or a wise bhikkhu insists on performing pravāraṇā in front of a foolish bhikkhu, and they do not follow each other. The other bhikkhus reported this matter to the Buddha. The Buddha said: 'This should not be done. Whoever violates this commits a dukkata!'

If a bhikkhu insists on performing pravāraṇā in front of other bhikkhus, and the Sangha knows that this person's actions of body, speech, and mind are impure, and he is of little learning and foolish, they should not accept his words, but should perform pravāraṇā themselves. If the Sangha sees that this person's actions of body, speech, and mind are partly pure and partly impure, and he is of little learning and foolish, it is the same. If the Sangha sees that this person's actions of body, speech, and mind are pure, and he is of great learning and wise, they should accept his words, and should ask him: 'What faults do you see in him? Is it a violation of śīla (precepts)? Is it a violation of dṛṣṭi (wrong views)? Is it a violation of īryāpatha (conduct)? Is it a violation of ājīva (right livelihood)?' If he says a violation of precepts, they should ask: 'Do you know the characteristics of a violation of precepts?' If he says he does not know, the other bhikkhus should rebuke him and make him ashamed, saying: 'You do not know the characteristics of a violation of precepts, yet you speak of others violating precepts in the Sangha!' If the Sangha does not rebuke him in this way, they all commit a dukkata. If he says he knows, the other bhikkhus should ask: 'What is a violation of precepts?' He should answer: 'Committing a pārājika (the most serious offense, resulting in expulsion from the Sangha) or a saṃghādisesa (a serious offense second only to pārājika).' If he says a violation of views, they should ask: 'Do you know the characteristics of a violation of views?' If he says he does not know, the other bhikkhus should rebuke him as above. If they do not rebuke him, they all commit a dukkata. If he says he knows,

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應問：「何等是破見？」答言：「無今世後世、無罪福報應、無父、無母、無阿羅漢。」若言破威儀，應問：「汝知破威儀相不？」若言不知，諸比丘應如上訶，若不訶皆犯突吉羅；若言知，應問：「何等是破威儀？」答言：「犯波逸提、波羅提提舍尼、突吉羅、惡說。」若言破正命，諸比丘應問：「汝知破正命相不？」若言不知，諸比丘亦應如上訶，若不訶皆犯突吉羅；若言知，應問：「何等是破正命？」若言：「諂曲心，以求利養。」僧復應更問：「汝為見？為聞？為疑？」若言見，應問：「云何見？何時見？何處見？汝在何處？彼在何處？」若作是問不能答，應如法治已自恣，不應不自恣。聞疑亦如是。

有一住處，眾僧于中安居三月，皆得道證，作是念：「若三月竟便自恣者，便應移去，則失此樂。」諸比丘不知云何？以是白佛，佛言：「今聽諸比丘三月自恣日，皆集一處，應一比丘唱言：『大德僧聽！我等於此安居得一心樂，若自恣便去者，則失此樂；今共停此至八月滿，作四月自恣。白如是。』如是白竟，若有欲遠行比丘聽自恣便去；若有欲住其自恣者，僧應為如法撿校，使得自恣而去。若去比丘欲住后比丘自恣，諸比丘應語言：『我等未自恣，汝云何得住？』若彼去已，至后自恣時還住諸比丘自

【現代漢語翻譯】 現代漢語譯本 應問：『什麼是破見？』回答說：『沒有今生來世，沒有罪福報應，沒有父親，沒有母親，沒有阿羅漢（Arahan，斷盡煩惱，證得最高果位的聖者）。』如果說破威儀，應問：『你知道破威儀的相狀嗎？』如果說不知道，眾比丘應如上面所說呵責他，如果不呵責，都犯突吉羅（Dukkata，一種輕罪）；如果說知道，應問：『什麼是破威儀？』回答說：『犯波逸提（Pacittiya，一種戒律名稱）、波羅提提舍尼（Patidesaniya，一種戒律名稱）、突吉羅（Dukkata，一種輕罪）、惡說。』如果說破正命，眾比丘應問：『你知道破正命的相狀嗎？』如果說不知道，眾比丘也應如上面所說呵責他，如果不呵責，都犯突吉羅（Dukkata，一種輕罪）；如果說知道，應問：『什麼是破正命？』回答說：『以諂媚虛偽的心，來求取利養。』僧團應該再問：『你是見到的？是聽到的？還是懷疑的？』如果說是見到的，應問：『怎麼見到的？什麼時候見到的？在哪裡見到的？你在哪裡？他在哪裡？』如果這樣問不能回答，應如法處理，已經自恣（Pavarana，僧團在安居結束時舉行的儀式，允許互相指出過失）的比丘可以離開，不應不允許自恣。聽到的和懷疑的也像這樣處理。

有一個住處，眾僧在那裡安居三個月，都證得了道果，他們想：『如果三個月結束就自恣，然後離開這裡，就會失去這種快樂。』眾比丘不知道該怎麼辦？因此稟告佛陀，佛陀說：『現在允許眾比丘在三個月自恣日，都聚集在一處，應由一位比丘唱言：『大德僧眾請聽！我們在這裡安居，得到一心禪定的快樂，如果自恣后就離開，就會失去這種快樂；現在共同留在這裡到八月期滿，舉行四個月的自恣。稟告如上。』這樣稟告完畢，如果有想要遠行的比丘，聽任他自恣后離開；如果有想要留住的比丘，僧團應如法檢查，使他能夠自恣后離開。如果離開的比丘想要在後來自恣時留住，眾比丘應告訴他：『我們還沒有自恣，你憑什麼可以留住？』如果他已經離開，到後來自恣時又回來，留住眾比丘的自

【English Translation】 English version One should ask: 'What is wrong view?' The answer is: 'There is no this world or the next, no retribution for sins or blessings, no father, no mother, no Arahan (Arahan, a saint who has cut off all defilements and attained the highest fruit).' If one speaks of violating decorum, one should ask: 'Do you know the characteristics of violating decorum?' If they say they do not know, the Bhikkhus (Bhikkhus, Buddhist monks) should rebuke them as above. If they do not rebuke them, they all commit a Dukkata (Dukkata, a minor offense). If they say they know, one should ask: 'What is violating decorum?' The answer is: 'Committing Pacittiya (Pacittiya, a type of precept), Patidesaniya (Patidesaniya, a type of precept), Dukkata (Dukkata, a minor offense), and wrong speech.' If one speaks of violating right livelihood, the Bhikkhus (Bhikkhus, Buddhist monks) should ask: 'Do you know the characteristics of violating right livelihood?' If they say they do not know, the Bhikkhus (Bhikkhus, Buddhist monks) should also rebuke them as above. If they do not rebuke them, they all commit a Dukkata (Dukkata, a minor offense). If they say they know, one should ask: 'What is violating right livelihood?' The answer is: 'With a flattering and deceitful mind, seeking profit and offerings.' The Sangha (Sangha, the Buddhist monastic community) should further ask: 'Did you see it? Did you hear it? Or did you doubt it?' If they say they saw it, one should ask: 'How did you see it? When did you see it? Where did you see it? Where were you? Where was he?' If they cannot answer when asked in this way, they should be dealt with according to the Dharma (Dharma, the teachings of the Buddha). Those who have already performed Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults) may leave, and Pavarana should not be denied. Hearing and doubting are also dealt with in the same way.

There was a dwelling place where the Sangha (Sangha, the Buddhist monastic community) stayed for three months during the rainy season retreat, and they all attained the fruit of the Path. They thought: 'If we perform Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults) after three months and then leave, we will lose this joy.' The Bhikkhus (Bhikkhus, Buddhist monks) did not know what to do. Therefore, they reported this to the Buddha. The Buddha said: 'Now, allow the Bhikkhus (Bhikkhus, Buddhist monks) to gather in one place on the Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults) day after three months. One Bhikkhu (Bhikkhus, Buddhist monks) should announce: 'Venerable Sangha (Sangha, the Buddhist monastic community), please listen! We have stayed here and attained the joy of one-pointed concentration. If we leave after Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults), we will lose this joy. Now, let us stay here together until the end of the eighth month and perform Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults) after four months. The announcement is as above.' After this announcement is completed, if there are Bhikkhus (Bhikkhus, Buddhist monks) who wish to travel far away, let them leave after Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults). If there are Bhikkhus (Bhikkhus, Buddhist monks) who wish to stay, the Sangha (Sangha, the Buddhist monastic community) should examine them according to the Dharma (Dharma, the teachings of the Buddha) so that they can leave after Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults). If a Bhikkhu (Bhikkhus, Buddhist monks) who has left wants to stay during the later Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults), the Bhikkhus (Bhikkhus, Buddhist monks) should tell him: 'We have not yet performed Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults), how can you stay?' If he has already left and returns at the later Pavarana (Pavarana, a ceremony held by the Sangha at the end of the retreat, allowing mutual pointing out of faults) time, staying with the Bhikkhus (Bhikkhus, Buddhist monks) for the

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恣者，諸比丘應如法檢校竟，應自恣。」

有諸比丘一處安居，聞某處好鬥比丘當來，作是議言：「彼來必住我等自恣。」諸比丘不知云何？以是白佛，佛言：「未至自恣二、三日，應自恣而去。若聞今日至，應即自恣而去。若聞已入界內，應疾出界外自恣而還。若不得，應出迎，禮拜問訊，為捉衣缽，辦洗浴具，將入浴室與涂身油蜜，出界外自恣。若復不得，應為辦食，隨在界內外；若在界內食，食時應出界外自恣；若在界外食，食時應住界內自恣。若復不得，應共集自恣后，一舊比丘白諸舊比丘言：『大德僧聽！今共布薩說戒，后四月黑十五日當自恣。白如是。』客比丘若言：『何故四月黑十五日自恣？』舊比丘應答言：『本不共安居，不應問我。』若客比丘復至黑十五日者，舊比丘復應如上白：『后白十五日當自恣。』乃至『不應問我。』亦如上。客比丘復至白十五日者，復應為作食如上，若得者善；若不得，便應強共和合自恣，不得不自恣。」

五分律卷第十九 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第三分之五衣法上

佛在王舍城。爾時耆域乳母洗浴耆域，諦觀其身而有恨色

【現代漢語翻譯】 現代漢語譯本： 『自恣』（Pravāraṇā，僧團在雨季安居結束時舉行的儀式），各位比丘應該如法檢查校對完畢，應該舉行自恣。」

有幾位比丘在一個地方安居，聽說某處好爭鬥的比丘將要來，就商議說：『他來了必定會妨礙我們自恣。』這些比丘不知道該怎麼辦？因此稟告佛陀，佛陀說：『在他到達前兩三天，應該自恣然後離開。如果聽說他今天到，就應該立即自恣然後離開。如果聽說他已經進入界內，應該迅速出界外自恣然後返回。如果做不到，應該出迎，禮拜問訊，為他拿衣缽，準備洗浴用具，帶他進入浴室並提供涂身油蜜，然後出界外自恣。如果仍然做不到，應該為他準備食物，無論在界內還是界外；如果在界內吃，吃飯時應該出界外自恣；如果在界外吃，吃飯時應該留在界內自恣。如果還是做不到，應該共同集會自恣后，一位年長的比丘稟告各位年長的比丘說：『各位大德僧眾請聽！現在共同布薩（Poṣadha，每半月舉行的誦戒儀式）說戒，之後四月黑月十五日將舉行自恣。』這樣稟告。如果客比丘問：『為什麼四月黑月十五日舉行自恣？』年長的比丘應該回答說：『本來沒有共同安居，不應該問我。』如果客比丘又到黑月十五日，年長的比丘又應該如上稟告：『之後白月十五日將舉行自恣。』乃至『不應該問我。』也如上。如果客比丘又到白月十五日，又應該為他準備食物如上，如果可以做到就好；如果做不到，就應該強行共和合自恣，不得不自恣。』

《五分律》卷第十九 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》

《五分律》卷第二十(彌沙塞)

宋 罽賓三藏 佛陀什 共 竺道生 等譯

第三分之五衣法上

佛陀在 王舍城（Rājagṛha）。當時 耆域（Jīvaka）的乳母洗浴耆域，仔細觀察他的身體而面露恨色。 English version: 'After due examination and correction, the Bhikshus should perform the Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat).'

There were some Bhikshus dwelling in one place. Hearing that quarrelsome Bhikshus from a certain place were about to come, they discussed, 'Their arrival will surely obstruct our Pravāraṇā.' These Bhikshus did not know what to do. Therefore, they reported this to the Buddha. The Buddha said, 'Two or three days before their arrival, you should perform the Pravāraṇā and then leave. If you hear that they will arrive today, you should immediately perform the Pravāraṇā and then leave. If you hear that they have already entered the boundary, you should quickly leave the boundary, perform the Pravāraṇā outside, and then return. If you cannot do that, you should go out to greet them, pay respects and inquire, take their robes and bowls, prepare bathing utensils, lead them into the bathroom and provide oil and honey for anointing the body, and then perform the Pravāraṇā outside the boundary. If you still cannot do that, you should prepare food for them, whether inside or outside the boundary; if eating inside the boundary, you should go outside the boundary to perform the Pravāraṇā while eating; if eating outside the boundary, you should stay inside the boundary to perform the Pravāraṇā while eating. If you still cannot do that, you should gather together after the Pravāraṇā, and an elder Bhikshu should inform the other elder Bhikshus, saying, 'Venerable Sangha, please listen! Now we will jointly perform the Poṣadha (the fortnightly recitation of precepts) and recite the precepts, and after the fifteenth day of the dark month of the fourth month, we will perform the Pravāraṇā.' Thus inform them. If the guest Bhikshu asks, 'Why perform the Pravāraṇā on the fifteenth day of the dark month of the fourth month?' The elder Bhikshu should answer, 'We did not originally dwell together, you should not ask me.' If the guest Bhikshu arrives again on the fifteenth day of the dark month, the elder Bhikshu should again inform them as above, 'After the fifteenth day of the white month, we will perform the Pravāraṇā.' Up to 'You should not ask me.' Also as above. If the guest Bhikshu arrives again on the fifteenth day of the white month, you should again prepare food for him as above, if you can do it, that is good; if you cannot do it, then you should forcibly and harmoniously perform the Pravāraṇā together, you must perform the Pravāraṇā.'

《Vinaya-mātṛkā》Volume 19 T22, No. 1421, Mahīśāsaka Vinaya

《Vinaya-mātṛkā》Volume 20 (Mahīśāsaka)

Translated by Tripiṭaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others.

Section 3, Chapter on the Five Robes

The Buddha was in Rājagṛha (王舍城). At that time, the wet nurse of Jīvaka (耆域) was bathing Jīvaka, carefully observing his body and showing a look of resentment.

【English Translation】 'After due examination and correction, the Bhikshus should perform the Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat).' There were some Bhikshus dwelling in one place. Hearing that quarrelsome Bhikshus from a certain place were about to come, they discussed, 'Their arrival will surely obstruct our Pravāraṇā.' These Bhikshus did not know what to do. Therefore, they reported this to the Buddha. The Buddha said, 'Two or three days before their arrival, you should perform the Pravāraṇā and then leave. If you hear that they will arrive today, you should immediately perform the Pravāraṇā and then leave. If you hear that they have already entered the boundary, you should quickly leave the boundary, perform the Pravāraṇā outside, and then return. If you cannot do that, you should go out to greet them, pay respects and inquire, take their robes and bowls, prepare bathing utensils, lead them into the bathroom and provide oil and honey for anointing the body, and then perform the Pravāraṇā outside the boundary. If you still cannot do that, you should prepare food for them, whether inside or outside the boundary; if eating inside the boundary, you should go outside the boundary to perform the Pravāraṇā while eating; if eating outside the boundary, you should stay inside the boundary to perform the Pravāraṇā while eating. If you still cannot do that, you should gather together after the Pravāraṇā, and an elder Bhikshu should inform the other elder Bhikshus, saying, 'Venerable Sangha, please listen! Now we will jointly perform the Poṣadha (the fortnightly recitation of precepts) and recite the precepts, and after the fifteenth day of the dark month of the fourth month, we will perform the Pravāraṇā.' Thus inform them. If the guest Bhikshu asks, 'Why perform the Pravāraṇā on the fifteenth day of the dark month of the fourth month?' The elder Bhikshu should answer, 'We did not originally dwell together, you should not ask me.' If the guest Bhikshu arrives again on the fifteenth day of the dark month, the elder Bhikshu should again inform them as above, 'After the fifteenth day of the white month, we will perform the Pravāraṇā.' Up to 'You should not ask me.' Also as above. If the guest Bhikshu arrives again on the fifteenth day of the white month, you should again prepare food for him as above, if you can do it, that is good; if you cannot do it, then you should forcibly and harmoniously perform the Pravāraṇā together, you must perform the Pravāraṇā.' 《Vinaya-mātṛkā》Volume 19 T22, No. 1421, Mahīśāsaka Vinaya 《Vinaya-mātṛkā》Volume 20 (Mahīśāsaka) Translated by Tripiṭaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others. Section 3, Chapter on the Five Robes The Buddha was in Rājagṛha (王舍城). At that time, the wet nurse of Jīvaka (耆域) was bathing Jīvaka, carefully observing his body and showing a look of resentment.

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。耆域覺之即問：「何故恨顏視我？」乳母言：「恨汝身相殊特，而意未親佛法眾僧！」耆域聞已，贊言：「善哉，善哉！乃能教我如此之事。」便著新衣往至佛所，遙見世尊容儀挺特，有三十二大人之相，圓光一尋，猶若金山，即生信敬，前禮佛足，卻坐一面。佛為說種種妙法，示教利喜，所謂：施論、戒論、生天之論，在家染累，出家無著。示現如是助道之法，次為說諸佛常所說法，苦集滅道。即于座上遠塵離垢，得法眼凈。見法得果已，歸依佛法僧，次受五戒。耆域善別音聲本末之相，佛將至冢間，示五人髑髏。耆域遍叩，白佛言：「第一叩者生地獄，第二叩者生畜生，第三叩者生餓鬼，第四叩者生人道，第五叩者生天上。」佛言：「善哉！皆如汝說。」復示一髑髏，耆域三叩不知所之，白佛言：「我不知此人所生之處。」佛言：「汝應不知。何以故？此是羅漢髑髏，無有生處！」

爾時世尊身小有患，語阿難言：「我病應服吐下藥。」阿難白佛：「當語耆域！」即往語之。耆域言：「我不可以常藥令如來服，當合轉輪聖王所應服者。」便以藥薰三優缽羅華，持至佛所，白佛言：「愿嗅此華！嗅一華應十行下，三華三十，病乃都差。」世尊即嗅二華，得二十行下，餘一華得九行下。耆域須臾來至佛所，白

【現代漢語翻譯】 現代漢語譯本：耆域醒來后就問：『為什麼用怨恨的眼神看著我？』乳母說：『怨恨你的身相如此殊勝特別，但心意卻未親近佛法僧三寶！』耆域聽后，讚歎道：『好啊，好啊！竟然能教導我這樣的事。』於是穿上新衣前往佛陀處所，遠遠地看見世尊容貌儀表挺拔特出，具有三十二大丈夫相，身光圓滿一尋，就像一座金山，立刻生起信心和敬意，上前頂禮佛足，然後退坐在一旁。佛陀為他說種種微妙的佛法，開示教導，使他得利益和歡喜，所說的內容包括：佈施的功德、持戒的功德、以及投生善道的因緣，說明在家生活的種種牽累，以及出家修行的清凈自在。佛陀開示了這些幫助修道的法門后，接著為他說諸佛經常宣說的四聖諦：苦、集、滅、道。耆域當即在座位上遠離塵垢，獲得清凈的法眼。在見法證果后，他皈依了佛法僧三寶，接著受持了五戒。耆域善於分辨聲音的本末之相。佛陀帶他到墳墓間，指給他看五個人的頭骨。耆域逐一敲擊，然後稟告佛陀說：『第一次敲擊的頭骨，是墮入地獄道的；第二次敲擊的頭骨，是墮入畜生道的；第三次敲擊的頭骨，是墮入餓鬼道的；第四次敲擊的頭骨，是投生人道的；第五次敲擊的頭骨，是投生天道的。』佛陀說：『很好！都如你所說。』佛陀又指給他看一個頭骨，耆域敲擊了三次，卻不知道這個人投生到哪裡，於是稟告佛陀說：『我不知道這個人所生之處。』佛陀說：『你應該不知道。為什麼呢？因為這是阿羅漢（Arhat，已證得涅槃的修行者）的頭骨，已經沒有輪迴的生處了！』

當時世尊身體稍微有些不適，告訴阿難（Ananda，佛陀的十大弟子之一）說：『我的病應該服用吐下藥。』阿難稟告佛陀說：『應該告訴耆域！』於是就去告訴了耆域。耆域說：『我不可以用普通的藥給如來服用，應當調合轉輪聖王（Chakravartin，理想的統治者）所應該服用的藥。』於是用藥熏了三朵優缽羅華（Utpala，藍色蓮花），拿到佛陀處所，稟告佛陀說：『希望您能嗅這花！嗅一朵花應該瀉下十次，三朵花就瀉下三十次，病就會完全痊癒。』世尊就嗅了兩朵花，瀉下了二十次，剩下的一朵花瀉下了九次。耆域一會兒來到佛陀處所，稟告佛陀說：

【English Translation】 English version: When Jivaka (耆域, a skilled physician) awoke, he asked, 'Why do you look at me with hateful eyes?' The wet nurse replied, 'I resent your extraordinary appearance, yet your mind is not close to the Buddha, Dharma, and Sangha!' Upon hearing this, Jivaka praised, 'Excellent, excellent! You are able to teach me such a thing.' He then put on new clothes and went to the Buddha's place. From afar, he saw the World-Honored One's dignified and outstanding appearance, possessing the thirty-two marks of a great man, with a halo of one fathom, like a golden mountain. Immediately, he generated faith and reverence, prostrated at the Buddha's feet, and sat to one side. The Buddha spoke to him about various wonderful Dharmas, instructing and benefiting him, causing him joy. This included discussions on the merits of giving, the merits of upholding precepts, and the causes for rebirth in higher realms, explaining the entanglements of household life and the unattached freedom of monastic life. After the Buddha revealed these Dharma methods that aid in cultivation, he then spoke of the Four Noble Truths (苦集滅道): suffering, its cause, its cessation, and the path to its cessation, which are constantly taught by all Buddhas. Immediately, on his seat, Jivaka was freed from dust and defilement, and attained the pure Dharma eye. Having seen the Dharma and attained its fruit, he took refuge in the Buddha, Dharma, and Sangha, and then received the five precepts. Jivaka was skilled at distinguishing the beginning and end of sounds. The Buddha took him to a graveyard and showed him the skulls of five people. Jivaka tapped each one and reported to the Buddha, 'The first skull, when tapped, indicates rebirth in hell; the second, rebirth as an animal; the third, rebirth as a hungry ghost; the fourth, rebirth in the human realm; and the fifth, rebirth in the heavens.' The Buddha said, 'Excellent! It is all as you say.' The Buddha then showed him another skull. Jivaka tapped it three times but did not know where this person was reborn. He reported to the Buddha, 'I do not know where this person was born.' The Buddha said, 'You should not know. Why? Because this is the skull of an Arhat (羅漢, a liberated being who has attained Nirvana), and there is no place of rebirth for them!'

At that time, the World-Honored One was slightly unwell and told Ananda (阿難, one of the ten principal disciples of the Buddha), 'My illness requires a purgative medicine.' Ananda reported to the Buddha, 'We should tell Jivaka!' So he went to tell Jivaka. Jivaka said, 'I cannot give the Tathagata (如來, another name for the Buddha) ordinary medicine. I must prepare the medicine that a Chakravartin (轉輪聖王, a universal monarch) should take.' He then fumigated three Utpala (優缽羅華, blue lotus) flowers with medicine, brought them to the Buddha's place, and reported to the Buddha, 'May you smell these flowers! Smelling one flower should cause ten bowel movements; three flowers should cause thirty, and the illness will be completely cured.' The World-Honored One smelled two flowers and had twenty bowel movements, and the remaining flower caused nine bowel movements. Jivaka came to the Buddha's place a short while later and reported to the Buddha:

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言：「藥得下不？下為多少？」佛言：「藥雖得行下，猶少一。」耆域白佛：「應服暖水。」即便服之，更得一行，病即除差。耆域復白：「應須補養，我當隨時供養所應！」佛默然受，耆域便作栴檀糝羹以奉世尊。世尊服已，復白佛言：「我為國王、臣民治病，或得百千兩金、七寶無數，或得聚落，或得一邑。唯愿世尊與我微愿！」佛言：「諸佛如來已過諸愿！」復白佛言：「愿佛與我可得之愿！」佛言：「若是可得，不違汝意。」於是耆域即以一貴價衣，價直半國，奉上于佛，白佛言：「此衣于諸衣中最為第一，愿哀愍受！又愿聽諸比丘受家衣施！」佛即受之，亦聽諸比丘受家衣施。為說種種妙法，遣還所住。佛以是事集比丘僧，告諸比丘：「耆域治我病差，持一上衣施我，又愿聽諸比丘受家衣施。我為受之，亦聽諸比丘受家衣施。從今諸比丘欲著家衣，聽受；然少欲知足著糞掃衣，我所讚歎。」

爾時王舍城諸居士，聞佛聽諸比丘受家衣施，共持青、黃、赤、黑純色劫貝三千張，施諸比丘。諸比丘以色為疑，以是白佛，佛言：「聽受！應浣壞好色，更染而著。」

有諸比丘往冢間觀死屍，從足至頭作不凈觀。起尸鬼入死屍中，張眼吐舌，踏諸比丘。諸比丘恐怖，非人得便，奪其精氣，有命過者。

【現代漢語翻譯】 現代漢語譯本： 耆域問：『藥能起效嗎？起效的程度如何？』佛說：『藥雖然起效了，但還差一點。』耆域對佛說：『應該服用溫水。』佛陀便服用了溫水，藥效又增加了一分，病就好了。耆域又對佛說：『應該需要補養，我將隨時供養您所需要的！』佛陀默然接受了。耆域便做了栴檀（zhāntán，檀香）糝羹供奉世尊（shìzūn，對佛的尊稱）。世尊服用后，耆域又對佛說：『我為國王、臣民治病，有時得到百千兩黃金、無數七寶，有時得到聚落，有時得到一個城鎮。唯愿世尊答應我一個小小的願望！』佛說：『諸佛如來已經超越了所有的願望！』耆域又說：『愿佛陀答應我一個可以實現的願望！』佛說：『如果是可以實現的，我不會違揹你的意願。』於是耆域立即將一件貴重的衣服，價值相當於半個國家，奉獻給佛陀，對佛說：『這件衣服在所有衣服中是最好的，希望您慈悲接受！又希望允許比丘（bǐqiū，佛教出家男眾）接受在家信徒供養的衣服！』佛陀就接受了這件衣服，也允許比丘接受在家信徒供養的衣服。佛陀為他們宣說了種種微妙的佛法，然後讓他返回住所。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『耆域治好了我的病，獻給我一件最好的衣服，又希望允許比丘接受在家信徒供養的衣服。我接受了他的供養，也允許比丘接受在家信徒供養的衣服。從今以後，各位比丘如果想穿在家信徒供養的衣服，可以接受；然而，少欲知足，穿著糞掃衣（fènsǎoyī，用丟棄的布料縫製的衣服），是我所讚歎的。』 當時，王舍城（Wángshèchéng，古印度城市名）的各位居士（jūshì，在家信佛的信徒），聽說佛陀允許比丘接受在家信徒供養的衣服，就一起拿著青、黃、赤、黑純色的劫貝（jiébèi，一種絲織品）三千張，供養各位比丘。各位比丘對這些顏色感到疑惑，因此稟告佛陀，佛陀說：『可以接受！應該洗掉鮮艷的顏色，重新染色后再穿。』 有些比丘前往墳墓間觀察死屍，從腳到頭做不凈觀（bùjìngguān，佛教的一種禪修方法，通過觀想身體的不凈來破除對身體的執著）。起尸鬼（qǐshīguǐ，使死屍起立的鬼）進入死屍中，張開眼睛，伸出舌頭，踩踏各位比丘。各位比丘感到恐怖，非人（fēirén，指鬼神等）趁機得便，奪取他們的精氣，有些人因此喪命。

【English Translation】 English version: Qíyù asked: 'Will the medicine work? To what extent will it work?' The Buddha said: 'Although the medicine has taken effect, it is still a little short.' Qíyù said to the Buddha: 'You should take warm water.' The Buddha then took warm water, and the effect of the medicine increased, and the illness was cured. Qíyù again said to the Buddha: 'You should need nourishment, I will always provide you with what you need!' The Buddha silently accepted. Qíyù then made sandalwood (zhāntán) gruel to offer to the World Honored One (shìzūn, a respectful title for the Buddha). After the World Honored One took it, Qíyù again said to the Buddha: 'I treat the king and his subjects, and sometimes I get hundreds of thousands of gold, countless jewels, sometimes I get settlements, sometimes I get a town. I only wish that the World Honored One would grant me a small wish!' The Buddha said: 'All the Buddhas and Tathagatas have transcended all wishes!' Qíyù again said: 'May the Buddha grant me a wish that can be fulfilled!' The Buddha said: 'If it can be fulfilled, I will not go against your wishes.' Thereupon, Qíyù immediately offered a valuable garment, worth half a country, to the Buddha, and said to the Buddha: 'This garment is the best of all garments, I hope you will accept it with compassion! Also, I hope you will allow the Bhikkhus (bǐqiū, Buddhist monks) to accept the offerings of garments from lay devotees!' The Buddha then accepted the garment and also allowed the Bhikkhus to accept the offerings of garments from lay devotees. The Buddha preached various wonderful Dharma to them, and then let him return to his residence. The Buddha gathered the Sangha (sēngtuán, monastic community) of Bhikkhus because of this matter, and told the Bhikkhus: 'Qíyù cured my illness, offered me a best garment, and also hoped to allow the Bhikkhus to accept the offerings of garments from lay devotees. I accepted his offering and also allowed the Bhikkhus to accept the offerings of garments from lay devotees. From now on, if you Bhikkhus want to wear the garments offered by lay devotees, you can accept them; however, being content with little desire and wearing rags (fènsǎoyī, robes made from discarded cloth), is what I praise.' At that time, the lay devotees (jūshì, Buddhist lay practitioners) of Rājagṛha (Wángshèchéng, name of an ancient Indian city), hearing that the Buddha allowed the Bhikkhus to accept the offerings of garments from lay devotees, together brought three thousand pieces of pure blue, yellow, red, and black silk (jiébèi, a type of silk fabric) to offer to the Bhikkhus. The Bhikkhus were doubtful about these colors, so they reported it to the Buddha. The Buddha said: 'You can accept them! You should wash off the bright colors, dye them again, and then wear them.' Some Bhikkhus went to the cemetery to observe the corpses, and practiced the contemplation of impurity (bùjìngguān, a Buddhist meditation practice to break attachment to the body by contemplating its impurity) from foot to head. Corpse-raising ghosts (qǐshīguǐ, ghosts that animate corpses) entered the corpses, opened their eyes, stuck out their tongues, and trampled on the Bhikkhus. The Bhikkhus were terrified, and non-humans (fēirén, referring to ghosts and deities) took the opportunity to seize their essence, and some died as a result.

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復有一比丘至冢間，從足至頭觀新死女人，生欲心，便行不凈。以是白佛，佛言：「不應先從足觀。」

復有比丘于傍觀死人，起尸鬼復入尸中，張眼吐舌，以手打之。以是白佛，佛言：「莫于傍觀，應在頭前觀。」

復有諸比丘為衣故，掘出新死人。諸居士見，譏訶言：「此釋子沙門臭穢不凈！云何以此入我家中？」諸長老比丘聞，以是白佛。佛言：「不應掘出死人，犯者突吉羅！」

復有諸比丘持死人骨著僧坊中，有持死人髑髏著經行處，若床下。諸居士見，譏訶言：「諸比丘不凈可惡！云何持死人骨著僧坊內，猶如冢間；畜死人髑髏，猶如畜缽？」諸比丘以是白佛，佛言：「不應爾！亦不應以手捉死人骨，犯者突吉羅。」

有諸比丘患眼，醫言：「以人額骨磨著眼中。」諸比丘言：「佛不聽我等捉死人骨，更說余方。」醫言：「更無餘治。」諸比丘作是念：「若世尊聽病時捉死人骨者，病可得差。」以是白佛，佛言：「聽屏處取骨，如二指大，磨著眼中。」

有諸比丘食麻、蜜、魚、肉，往冢間求糞掃衣，鬼神不喜。以是白佛，佛言：「不應食此諸物，往至冢間。」

有諸比丘于佛僧中及白衣家食麻、蜜、魚、肉，行路經由冢間，而輒避去，由此失伴。以是白佛，

【現代漢語翻譯】 現代漢語譯本 又有一位比丘來到墳地，從腳到頭觀察新死的女人，生起了淫慾之心，便行了不凈之事。他將此事稟告佛陀，佛陀說：『不應該先從腳開始觀察。』 又有一位比丘在旁邊觀看死人，尸鬼又進入屍體中，（屍體）張開眼睛，吐出舌頭，用手打他。他將此事稟告佛陀，佛陀說：『不要在旁邊觀看，應該在頭前觀看。』 又有眾比丘爲了得到衣服，挖掘出新死的人。一些居士看見了，譏諷責罵說：『這些釋迦子弟沙門真是臭穢不凈！怎麼能把這些東西帶到我家來呢？』一些長老比丘聽見了，將此事稟告佛陀。佛陀說：『不應該挖掘出死人，違犯者犯突吉羅（Dukkata，輕罪）！』 又有眾比丘拿著死人的骨頭放在僧房中，有的拿著死人的頭蓋骨放在經行處，或者床下。一些居士看見了，譏諷責罵說：『這些比丘真是骯髒可惡！怎麼能把死人的骨頭放在僧房內，就像在墳地一樣；收藏死人的頭蓋骨，就像收藏缽一樣？』眾比丘將此事稟告佛陀，佛陀說：『不應該這樣做！也不應該用手觸控死人的骨頭，違犯者犯突吉羅（Dukkata，輕罪）。』 有眾比丘患了眼病，醫生說：『用人的額骨磨成粉末塗在眼中。』眾比丘說：『佛陀不允許我們觸控死人的骨頭，請說其他的治療方法。』醫生說：『沒有其他的治療方法了。』眾比丘這樣想：『如果世尊允許在生病時觸控死人的骨頭，病就可以治好。』他們將此事稟告佛陀，佛陀說：『允許在隱蔽的地方取骨，大約兩指大小，磨成粉末塗在眼中。』 有眾比丘吃了芝麻、蜂蜜、魚、肉，前往墳地尋找糞掃衣（Pamsukula，指丟棄的舊衣服），鬼神不高興。他們將此事稟告佛陀，佛陀說：『不應該吃這些東西，前往墳地。』 有眾比丘在佛陀的僧團中以及在家居士的家中吃了芝麻、蜂蜜、魚、肉，在路上經過墳地時，總是避開，因此失去了同伴。他們將此事稟告佛陀。

【English Translation】 English version Furthermore, a certain Bhikkhu (monk) went to a cemetery and, observing a newly deceased woman from foot to head, developed lustful thoughts and engaged in impure conduct. He reported this to the Buddha, who said, 'One should not observe from the foot first.' Furthermore, a certain Bhikkhu (monk) was observing a dead person from the side when a corpse demon entered the corpse, which then opened its eyes, stuck out its tongue, and struck him with its hand. He reported this to the Buddha, who said, 'Do not observe from the side; one should observe from the front of the head.' Furthermore, some Bhikkhus (monks), for the sake of obtaining robes, dug up a newly deceased person. Some laypeople saw this and criticized and scolded them, saying, 'These Śākyaputra (disciples of Buddha) Śramaṇas (ascetics) are foul and impure! How can they bring such things into our homes?' Some elder Bhikkhus (monks) heard this and reported it to the Buddha. The Buddha said, 'One should not dig up a dead person; whoever does so commits a Dukkata (minor offense)!' Furthermore, some Bhikkhus (monks) kept dead people's bones in the monastery, and some kept dead people's skulls in the cloister or under their beds. Some laypeople saw this and criticized and scolded them, saying, 'These Bhikkhus (monks) are impure and disgusting! How can they keep dead people's bones in the monastery, as if it were a cemetery; and keep dead people's skulls, as if they were keeping bowls?' The Bhikkhus (monks) reported this to the Buddha, who said, 'One should not do so! Nor should one touch dead people's bones with one's hands; whoever does so commits a Dukkata (minor offense).' Some Bhikkhus (monks) were suffering from eye ailments, and a doctor said, 'Grind a human frontal bone and apply it to the eyes.' The Bhikkhus (monks) said, 'The Buddha does not allow us to touch dead people's bones; please suggest another remedy.' The doctor said, 'There is no other treatment.' The Bhikkhus (monks) thought, 'If the Blessed One would allow us to touch dead people's bones when we are sick, the illness could be cured.' They reported this to the Buddha, who said, 'It is permissible to take a bone in a secluded place, about the size of two fingers, grind it, and apply it to the eyes.' Some Bhikkhus (monks) ate sesame, honey, fish, and meat and went to the cemetery to seek Pamsukula (discarded robes), which displeased the spirits. They reported this to the Buddha, who said, 'One should not eat these things and go to the cemetery.' Some Bhikkhus (monks) ate sesame, honey, fish, and meat in the Buddha's Sangha (community) and in the homes of laypeople, and when traveling on the road, they would pass by the cemetery and always avoid it, thereby losing their companions. They reported this to the Buddha.

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佛言：「若不畏者，聽從邊過。」

有諸比丘常住冢間，乞得魚肉，食不敢復還。以是白佛，佛言：「若不畏者聽還。」

有諸比丘月八日、十四日、十五日往來冢間求糞掃衣。諸鬼神此日亦集，語諸比丘言：「今是我等集日，汝何為來？」諸比丘以是白佛，佛言：「不應以此日往冢間。」

常住冢間及行路比丘，此日皆不敢往。以是白佛，佛言：「若不畏者聽。」

有諸比丘大小便冢間，諸鬼神譏訶言：「云何於我住處大小便？」以是白佛，佛言：「不應爾！」

有冢間曠遠，諸比丘經過不敢起止，由此致病。以是白佛，佛言：「應先彈指，然後便利。若鬼神欲聞經典、讚唄、說法，應為作之。」

時迦夷王以欽婆羅寶衣與耆域，耆域即持至僧坊施僧。諸比丘不知云何？以是白佛，佛言：「應受，用莊嚴塔。」

有諸比丘得長短毛及無毛雜色𣯫氀不敢受，以是白佛，佛言：「聽受，雜色者聽浣壞色乃著；若不能令純色壞者，聽在僧坊內著。」

有諸比丘得已成氈及未成者，不敢受作。以是白佛，佛言：「聽受作。」

有諸比丘欲于街巷中拾糞掃衣，以是白佛，佛言：「聽拾。」

時有白衣于街巷中脫衣大小便，諸比丘謂是糞掃衣便取。彼言：「大德

【現代漢語翻譯】 現代漢語譯本：佛說：『如果不害怕，可以聽任從旁邊經過。』

有些比丘常住在墳墓之間，乞討得到魚肉，吃了不敢再回去。因此稟告佛陀，佛說：『如果不害怕，可以聽任回去。』

有些比丘在每月的初八、十四、十五日前往墳墓之間尋找糞掃衣（pītasāṭaka，指被丟棄的舊衣服）。鬼神們也在這些日子聚集，對這些比丘說：『今天是我們的聚集之日，你們來做什麼？』比丘們因此稟告佛陀，佛說：『不應該在這些日子前往墳墓之間。』

常住在墳墓之間以及路過的比丘，在這些日子都不敢前往。因此稟告佛陀，佛說：『如果不害怕，可以聽任前往。』

有些比丘在墳墓之間大小便，鬼神們譏諷呵斥說：『為什麼在我的住處大小便？』因此稟告佛陀，佛說：『不應該這樣做！』

有些墳墓之間非常空曠偏遠，比丘們經過不敢停下休息，因此生病。因此稟告佛陀，佛說：『應該先彈指，然後大小便。如果鬼神想要聽聞經典、讚唄、說法，應該為他們做。』

當時，迦夷王（Kāśīrāja）將欽婆羅寶衣（kṣauma-vastra，一種精美的亞麻布衣服）贈送給耆域（Jīvaka，名醫）。耆域隨即將其帶到僧院佈施給僧眾。比丘們不知道該怎麼辦？因此稟告佛陀，佛說：『應該接受，用來裝飾佛塔。』

有些比丘得到長短毛以及沒有毛的雜色毛氈（kambala，一種毛織品），不敢接受，因此稟告佛陀，佛說：『可以聽任接受，雜色的可以聽任洗成壞色（kasāya，僧侶所穿的袈裟的顏色）后再穿；如果不能使其變成純粹的壞色，可以聽任在僧院內穿。』

有些比丘得到已經做成的氈子以及未做成的氈子，不敢接受制作。因此稟告佛陀，佛說：『可以聽任接受制作。』

有些比丘想要在街巷中拾取糞掃衣，因此稟告佛陀，佛說：『可以聽任拾取。』

當時，有位在家居士在街巷中脫下衣服大小便，比丘們以為是糞掃衣就拿走了。那人說：『大德（bhante，對僧侶的尊稱）……』

【English Translation】 English version: The Buddha said, 'If you are not afraid, you may proceed past the edge.'

Some bhikshus (monks) regularly resided among the tombs. Having begged for fish and meat, they ate it but dared not return. They reported this to the Buddha, who said, 'If you are not afraid, you may return.'

Some bhikshus went to the tombs on the eighth, fourteenth, and fifteenth days of the month to seek pītasāṭaka (rag robes, discarded clothes). On these days, the spirits also gathered. They said to the bhikshus, 'Today is our gathering day. Why have you come?' The bhikshus reported this to the Buddha, who said, 'You should not go to the tombs on these days.'

The bhikshus who regularly resided among the tombs and those passing by dared not go on these days. They reported this to the Buddha, who said, 'If you are not afraid, you may go.'

Some bhikshus urinated and defecated among the tombs. The spirits ridiculed and scolded them, saying, 'Why do you urinate and defecate in my dwelling place?' They reported this to the Buddha, who said, 'You should not do that!'

Some tombs were in remote and desolate places. The bhikshus dared not stop and rest when passing by, and as a result, they became ill. They reported this to the Buddha, who said, 'You should first snap your fingers, and then relieve yourselves. If the spirits wish to hear the sutras (scriptures), praises, or Dharma talks, you should provide them.'

At that time, King Kāśīrāja (King of Kashi) gave kṣauma-vastra (fine linen cloth) to Jīvaka (a famous physician). Jīvaka then brought it to the monastery and offered it to the Sangha (monastic community). The bhikshus did not know what to do. They reported this to the Buddha, who said, 'You should accept it and use it to adorn the stupa (relic-containing monument).'

Some bhikshus obtained kambala (woolen blankets) with long or short hair, or without hair, of mixed colors, and dared not accept them. They reported this to the Buddha, who said, 'You may accept them. Those of mixed colors may be washed to a kasāya (dull reddish color, the color of monastic robes) before wearing. If you cannot make them purely kasāya, you may wear them inside the monastery.'

Some bhikshus obtained already-made felt and unmade felt, and dared not accept the making of them. They reported this to the Buddha, who said, 'You may accept the making of them.'

Some bhikshus wanted to collect pītasāṭaka (rag robes) in the streets and lanes. They reported this to the Buddha, who said, 'You may collect them.'

At that time, a layman took off his clothes in the streets and lanes to urinate and defecate. The bhikshus thought it was a pītasāṭaka (rag robe) and took it. He said, 'Bhante (Venerable Sir)...'

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！莫取我衣！」比丘答言：「我謂是糞掃衣，是以取耳！」白衣復言：「汝不顧視，而便取之，是為偷衣！」諸比丘以是白佛，佛言：「應諦看之，若塵坌日曝有久，故相顧視、問人，然後取之。」

諸比丘拾糞掃衣未浣著房中，臭穢不凈。以是白佛，佛言：「不應未浣持入房。」

有諸比丘拾糞掃衣不即浣，生蟲。以是白佛，佛言：「應即凈浣。」

有諸比丘于凈池中及上流浣糞掃衣，以是白佛，佛言：「不應爾！」

有諸比丘以凈器浣糞掃衣，以是白佛，佛言：「不應爾！」

佛從王舍城，與大比丘僧千二百五十人遊行人間，諸比丘擔糞掃衣。佛見已，作是念：「我當爲諸比丘作齊限受家衣施。」

時瓶沙王聞佛與千二百五十人遊行人間，作是念：「我今寧可將四種兵，侍衛世尊游我境內。」念已，敕嚴四種兵侍從佛后。佛展轉到恒水欲渡到跋耆國，目連念言：「若用舡渡，恐王久留或有所廢。我今當以神力令此水淺。」念已，即令水淺，佛與比丘一時涉渡。佛度彼岸而說偈言：

「精進為舟筏，　　能濟深廣河； 　孰有睹若斯，　　不發信敬心。」

於是瓶沙王作是念：「佛已出我界，便應回還。」即合掌遙禮而歸。

佛到屈茶聚落，告諸比丘：「有四

【現代漢語翻譯】 現代漢語譯本： 『不要拿我的衣服！』比丘回答說：『我以為這是糞掃衣，所以才拿的！』白衣又說：『你不仔細看就拿，這就是偷衣服！』眾比丘將此事稟告佛陀，佛陀說：『應該仔細看清楚，如果衣服塵土很多，日曬很久，就互相看看、問問別人，然後才能拿。』 眾比丘撿了糞掃衣，沒有洗就放在房間里，臭穢不乾淨。將此事稟告佛陀，佛陀說：『不應該沒洗就拿進房間。』 有些比丘撿了糞掃衣不立刻洗，生了蟲子。將此事稟告佛陀，佛陀說：『應該立刻洗乾淨。』 有些比丘在乾淨的池塘里和上游洗糞掃衣，將此事稟告佛陀，佛陀說：『不應該這樣做！』 有些比丘用乾淨的器皿洗糞掃衣，將此事稟告佛陀，佛陀說：『不應該這樣做！』 佛陀從王舍城出發，與一千二百五十位大比丘僧侶一起在人間游化，眾比丘挑著糞掃衣。佛陀看到后，心想：『我應當為眾比丘制定接受在家居士供養衣服的限度。』 當時，瓶沙王（Bimbisara，古印度摩揭陀國國王）聽說佛陀與一千二百五十人在人間游化，心想：『我現在應該帶領四種軍隊，侍衛世尊遊歷我的境內。』想到這裡，就命令準備四種軍隊跟隨在佛陀後面。佛陀輾轉來到恒河（Ganges River）邊，想要渡河到跋耆國（Vajji）。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）心想：『如果用船渡河，恐怕國王停留太久，或者耽誤了什麼事情。我現在應當用神通讓河水變淺。』想到這裡，就讓河水變淺，佛陀與比丘們一起涉水渡河。佛陀渡過彼岸后，說了偈語： 『精進是舟筏，能渡深廣河；誰能看到這樣，而不發起信心。』 於是瓶沙王心想：『佛陀已經出了我的國境，就應該回去了。』就合掌遙拜后返回。 佛陀到達屈茶聚落（Kutagara），告訴眾比丘：『有四』

【English Translation】 English version: 'Do not take my robe!' The Bhikshu (Buddhist monk) replied, 'I thought it was a discarded robe, that's why I took it!' The layman further said, 'You didn't look carefully before taking it, that's stealing!' The Bhikshus reported this to the Buddha. The Buddha said, 'You should look carefully. If the robe is very dusty and has been exposed to the sun for a long time, then look at each other, ask others, and then take it.' Some Bhikshus picked up discarded robes and kept them in their rooms without washing them, making them smelly and unclean. They reported this to the Buddha. The Buddha said, 'You should not bring them into the room without washing them.' Some Bhikshus picked up discarded robes and didn't wash them immediately, causing them to breed insects. They reported this to the Buddha. The Buddha said, 'You should wash them clean immediately.' Some Bhikshus washed discarded robes in clean ponds and upstream. They reported this to the Buddha. The Buddha said, 'You should not do that!' Some Bhikshus used clean vessels to wash discarded robes. They reported this to the Buddha. The Buddha said, 'You should not do that!' The Buddha, starting from Rajagriha (King's Abode, ancient city in India), traveled with a large Sangha (community) of 1,250 Bhikshus among humans. The Bhikshus carried discarded robes. Seeing this, the Buddha thought, 'I should set limits for the Bhikshus regarding receiving robes offered by householders.' At that time, King Bimbisara (King of Magadha in ancient India) heard that the Buddha was traveling among humans with 1,250 people, and thought, 'I should lead four types of troops to protect the World Honored One (Buddha) as he travels through my territory.' Having thought this, he ordered the preparation of four types of troops to follow behind the Buddha. The Buddha gradually arrived at the Ganges River, intending to cross over to the Vajji (ancient Indian republic) country. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) thought, 'If we cross by boat, I fear the king will stay too long or something will be delayed. I should now use my supernatural power to make the water shallow.' Having thought this, he immediately made the water shallow, and the Buddha and the Bhikshus crossed the river together. After crossing to the other shore, the Buddha spoke a verse: 'Diligence is the boat and raft, able to cross the deep and wide river; Who can see this and not generate faith and reverence?' Then King Bimbisara thought, 'The Buddha has already left my territory, I should return.' He then folded his palms in distant reverence and returned. The Buddha arrived at Kutagara (a village), and told the Bhikshus, 'There are four'

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法，我及汝未得時，于生死中輪轉無際。何謂為四？所謂聖戒、聖定、聖慧、聖解脫。今既得之，生死已盡，梵行已立，所作已辦。」即為諸比丘而說偈言：

「戒定慧解脫，　　我今如是覺， 　已盡諸苦源，　　故為汝等說。」

時佛將五百比丘遊行跋耆國，欲到毗舍離城。彼有淫女名阿范和利，聞佛世尊有大名德號：如來、應供、等正覺。所可說法初中后善，具足清白，梵行之相，遊行諸國將到此城。嘆言：「善哉，我願欲見！」即嚴四馬車從五百妓女，出迎世尊。佛遙見之，告諸比丘：「汝等各當繫念在前，自防護心，是諸佛教。何謂繫念？謂行四念處觀、內身循身觀、除無明世間苦觀，外身、內外身及痛心法亦如是。何謂在前？所謂若行、若立、若坐、若臥、若睡、若覺、若去、若來、若前後視瞻、若屈伸俯仰、若著衣持缽、若食飲便利、若語、若默，常一其心，此是我教。」阿范和利遙見世尊容顏殊特，諸根寂定，有三十二大人相，圓光一尋猶若金山，便生信樂，前至佛所，頭面禮足，卻住一面。佛為說種種妙法，示教利喜已，白佛言：「世尊！愿佛及僧於我園宿，受明日請。」佛默然受之。阿范和利知佛受已，禮繞而退。

時五百離車聞佛與比丘僧遊行國界，來向此城，共要迎佛，若不

【現代漢語翻譯】 現代漢語譯本：佛陀說：『法，我和你們未證得的時候，在生死輪迴中無邊無際地流轉。什麼是四法呢？就是聖戒（ariya-sila，神聖的戒律）、聖定（ariya-samadhi，神聖的禪定）、聖慧（ariya-panna，神聖的智慧）、聖解脫（ariya-vimutti，神聖的解脫）。現在我已經證得了這些，生死已經終結，清凈的修行已經確立，該做的事情已經做完。』 於是為眾比丘說了偈語： 『戒、定、慧、解脫，我現在這樣覺悟，已經斷盡了所有痛苦的根源，所以為你們宣說。』 當時，佛陀帶領五百比丘前往跋耆國（Vajji，古代印度的一個共和國），想要到達毗舍離城（Vesali，古代印度的一個城市）。那裡有一位名叫阿范和利（Apannaka，人名）的人，聽聞佛陀世尊有偉大的名聲和德號：如來（Tathagata，佛的稱號之一）、應供（Arahat，值得供養的人）、等正覺（Sammasambuddha，完全覺悟者）。佛陀所說的法，開始、中間、結尾都是美好的，具足清凈，是清凈修行的體現，佛陀將要經過各個國家來到這座城市。阿范和利讚歎說：『太好了，我願意去見他！』 於是準備了四匹馬拉的車，帶著五百騎兵，出城迎接世尊。佛陀遠遠地看見了他，告訴眾比丘：『你們各自應當把正念放在前面，保護好自己的心，這是諸佛的教導。什麼是把正念放在前面呢？就是修行四念處觀（satipatthana，四種專注的修行方法）：觀察內身，隨順著身體的實相進行觀察，去除無明，觀察世間的苦。觀察外身、內外身以及感受、心、法也是這樣。什麼是放在前面呢？就是無論行走、站立、坐著、躺臥、睡覺、醒來、去、來、前後觀看、屈伸俯仰、穿衣持缽、飲食便利、說話、沉默，都要始終保持一心，這就是我的教導。』 阿范和利遠遠地看見世尊容貌特別端正，諸根寂靜安定，具有三十二種大丈夫相（lakkhana-mahapurisa-dvattimsati，佛陀所具有的三十二種特殊體貌特徵），身邊的圓光有一尋（vyama，古代印度長度單位）那麼大，就像一座金山，便生起了信心和喜悅，走到佛陀面前，頭面頂禮佛足，然後退到一旁站立。佛陀為他說了種種微妙的佛法，開示教導，使他受益，之後阿范和利對佛陀說：『世尊！希望佛陀和僧眾到我的園林中住宿，接受明天的供養。』 佛陀默默地答應了。阿范和利知道佛陀已經答應，便繞佛三匝，然後退回。 當時，五百位離車人（Licchavi，古代印度的一個部族）聽說佛陀和比丘僧團來到了跋耆國境內，正向這座城市走來，他們共同約定去迎接佛陀，如果...

【English Translation】 English version: The Buddha said, 'The Dharma, when neither I nor you had attained it, we wandered in the cycle of birth and death without end. What are the four? They are noble morality (ariya-sila), noble concentration (ariya-samadhi), noble wisdom (ariya-panna), and noble liberation (ariya-vimutti). Now that I have attained them, birth and death are exhausted, the holy life is established, and what needed to be done is done.' Then he spoke this verse to the monks: 'Morality, concentration, wisdom, and liberation, I now awaken to them in this way, having exhausted the source of all suffering, therefore I speak to you.' At that time, the Buddha, with five hundred monks, was traveling to the Vajji country, intending to reach the city of Vesali. There was a man named Apannaka there, who had heard of the Buddha's great fame and virtues: 'Tathagata (Thus Gone One), Arahat (Worthy One), Sammasambuddha (Perfectly Enlightened One). The Dharma he teaches is good in the beginning, middle, and end, complete and pure, the very image of the holy life. He is coming to this city through various countries.' He exclaimed, 'Excellent! I wish to see him!' Immediately, he prepared a chariot drawn by four horses, accompanied by five hundred cavalrymen, and went out to meet the World Honored One. The Buddha saw him from afar and said to the monks, 'Each of you should keep mindfulness in front, protect your own minds; this is the teaching of all Buddhas. What is keeping mindfulness in front? It is practicing the four foundations of mindfulness (satipatthana): observing the inner body, observing the body in accordance with its true nature, removing ignorance, and observing the suffering of the world. Observing the outer body, the inner and outer body, as well as feelings, mind, and phenomena, is also the same. What is in front? It is whether walking, standing, sitting, lying down, sleeping, waking up, going, coming, looking forward and backward, bending and stretching, putting on clothes and carrying a bowl, eating and drinking, urinating and defecating, speaking, or being silent, always keep the mind one-pointed; this is my teaching.' Apannaka saw the World Honored One from afar, his countenance exceptionally radiant, his senses serene and composed, possessing the thirty-two marks of a great man (lakkhana-mahapurisa-dvattimsati), his halo a fathom (vyama) wide, like a golden mountain. He generated faith and joy, approached the Buddha, bowed his head to the Buddha's feet, and stood to one side. The Buddha spoke various wonderful Dharmas for him, instructing, teaching, and benefiting him. Then Apannaka said to the Buddha, 'World Honored One! May the Buddha and the Sangha stay in my garden and accept my invitation for tomorrow.' The Buddha silently accepted. Apannaka, knowing that the Buddha had accepted, circumambulated the Buddha three times and withdrew. At that time, five hundred Licchavis (an ancient Indian tribe) heard that the Buddha and the Sangha of monks had arrived in the Vajji territory and were heading towards this city. They jointly agreed to welcome the Buddha, if not...

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出者罰金錢五百。要已皆出，或乘青馬、青車，一切眷屬衣服皆青。黃、黑、赤、白皆亦如是。阿范和利中道相逢，不避其路，諸離車言：「何以不避，使車馬相突。」阿范和利言：「我請佛及僧于園宿，明日設食，不暇相避。」諸離車言：「我等亦欲請佛，汝聽我先！」答言：「已受我請，不得相讓。」諸離車言：「與汝五百千兩金，聽我在先！」答亦如上。諸離車復言：「與汝半國財物，可乎？」答言：「正使舉國，亦不可得。若能保我三事無失，爾乃相許！」諸離車言：「何謂三事？」答言：「一者、保我身命，必無夭奪；二者、保我財物，必無損失。三者、保佛常住，必無餘行。」諸離車言：「若財物損失，我能相與。若佛余行，我能請留。汝命危脆，誰能保者？」便瞋恚而去。佛遙見諸離車來，告諸比丘：「欲知忉利諸天出入，與此無異。」諸離車見佛容顏殊特，乃至猶若金山，下車步進，前至佛所，頭面禮足，卻坐一面。時彼眾中有一摩納，名賓祇耶，從坐起，偏袒右肩，胡跪合掌，白佛言：「我欲以偈，讚歎世尊。」佛言：「隨意。」即便說之：

「瓶沙得善利，　　鴦伽持珠鎧， 　佛昔出其國，　　聲若雷霆震， 　亦如花新開，　　其香甚芬馥。 　觀佛身光耀，　　如日麗於天， 　又如月

【現代漢語翻譯】 現代漢語譯本： 違背約定者罰款五百。如果已經全部準備妥當，或者乘坐青色的馬、青色的車，所有眷屬的衣服都是青色的。黃色、黑色、紅色、白色也都是如此。阿范和利（Āfànhélì）在中途相遇，沒有互相避讓道路，諸離車（Zhū lí chē）說：『為什麼不避讓，導致車馬相撞。』阿范和利說：『我邀請佛陀和僧侶在園中住宿，明日設齋供養，沒有時間互相避讓。』諸離車說：『我們也想邀請佛陀，你聽我們先邀請！』回答說：『已經接受了我的邀請，不能相讓。』諸離車說：『給你五百千兩黃金，聽我們先邀請！』回答也如先前一樣。諸離車又說：『給你半個國家的財物，可以嗎？』回答說：『即使是整個國家，也不可以。如果能保證我三件事沒有缺失，才可以答應你們！』諸離車說：『什麼是三件事？』回答說：『一者，保證我的性命，必定沒有夭折；二者，保證我的財物，必定沒有損失；三者，保證佛陀常住於世，必定沒有其他的行程。』諸離車說：『如果財物損失，我能補償。如果佛陀有其他的行程，我能請求挽留。你的性命危脆，誰能保證呢？』於是生氣地離開了。佛陀遠遠地看見諸離車前來，告訴眾比丘：『想知道忉利天（Dāolì tiān，三十三天）諸天的出入，與此沒有什麼不同。』諸離車看見佛陀容顏殊勝特別，乃至如同金山一般，下車步行前進，來到佛陀處所，頭面頂禮佛足，退到一旁坐下。當時，他們之中有一位摩納（Mónà，婆羅門青年），名叫賓祇耶（Bīn qí yé），從座位上站起，袒露右肩，胡跪合掌，對佛陀說：『我想用偈頌，讚歎世尊。』佛陀說：『隨意。』隨即說了起來： 『瓶沙（Píng shā，國王名）得到善利，鴦伽（Yāng qié，國名）持有珠鎧，佛陀曾經出遊他們的國家，聲音如同雷霆震動，也像新開的花朵，它的香味非常芬芳。觀看佛陀的身光，如同太陽照耀天空，又如月亮』

【English Translation】 English version: A fine of five hundred should be imposed on those who break the agreement. If everything is ready, or if riding a blue horse or a blue carriage, all family members' clothes should be blue. The same applies to yellow, black, red, and white. Āfànhélì (Āfànhélì) met the Zhū lí chē (Zhū lí chē) on the road, and neither yielded. The Zhū lí chē said, 'Why didn't you yield, causing the carriages to collide?' Āfànhélì said, 'I have invited the Buddha and the Sangha to stay in the garden and will provide a meal tomorrow, so I don't have time to yield.' The Zhū lí chē said, 'We also want to invite the Buddha; listen to us and let us invite him first!' He replied, 'He has already accepted my invitation and cannot yield.' The Zhū lí chē said, 'I will give you five hundred thousand gold coins; let us invite him first!' The reply was the same as before. The Zhū lí chē further said, 'I will give you half the wealth of the country; is that acceptable?' He replied, 'Even if it were the entire country, it would not be acceptable. Only if you can guarantee that three things will not be lost can I agree!' The Zhū lí chē said, 'What are the three things?' He replied, 'First, guarantee my life, that there will be no premature death; second, guarantee my wealth, that there will be no loss; third, guarantee that the Buddha will always abide in the world and will have no other journeys.' The Zhū lí chē said, 'If wealth is lost, I can compensate. If the Buddha has other journeys, I can request him to stay. Your life is fragile; who can guarantee it?' Then they left in anger. The Buddha saw the Zhū lí chē coming from afar and told the Bhikkhus, 'If you want to know how the Devas of the Dāolì tiān (Dāolì tiān, Trayastrimsa Heaven) come and go, it is no different from this.' The Zhū lí chē saw that the Buddha's countenance was extraordinary and special, even like a golden mountain. They got out of their carriages, walked forward, came to the Buddha, prostrated themselves at his feet, and sat down to one side. At that time, there was a Mónà (Mónà, Brahmin youth) among them named Bīn qí yé (Bīn qí yé). He rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha, 'I wish to praise the World Honored One with a verse.' The Buddha said, 'As you wish.' Then he spoke: 'Píng shā (Píng shā, King's name) obtained good benefits, Yāng qié (Yāng qié, country's name) holds jeweled armor, the Buddha once traveled through their country, his voice like thunder, also like a newly opened flower, its fragrance very fragrant. Observing the Buddha's body light, like the sun shining in the sky, and like the moon.'

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盛滿，　　升空無雲翳； 　世尊光明身，　　灼灼復逾此。 　佛慧無不鑒，　　消滅陰謀情， 　能施世間眼，　　決斷諸疑惑。」

諸離車聞偈歡喜，即與五百領衣。摩納言：「我不須衣，愿先請佛！」佛語離車：「可聽先請！」即便聽之，與衣如故。摩納得衣，即以上佛，佛為受之，告諸離車：「世有五寶甚為難遇：一者、諸佛世尊；二者、善說佛所說法；三者、聞法善解；四者、如聞能行；五者、不忘小恩。」諸離車聞法歡喜，共作是議：「佛不久住，人人別供，不得周遍。今當斂物，隨日供設；非我種族，不聽豫之！」

阿范和利竟夜作種種美食，旦持至園，敷坐具畢，白時已到。佛告諸比丘：「汝等繫念，共受彼食。」即皆就坐，㮈女手自斟酌，歡喜無亂。食畢行水，卻住一面，白佛言：「毗舍離諸園觀中，此園第一。我修此園本欲為福，今奉世尊，愿垂納受！」佛言：「可以施僧，得大果報。」㮈女重以上佛，佛言：「但以施僧，我在僧數。」㮈女受教即以施僧，便取小床于佛前坐。佛為說隨喜偈，如為毗蘭若所說；復更為說種種妙法，示教利喜，即于坐上得法眼凈。次受三歸五戒，從坐起，禮佛而去。諸離車於後，如議供養。

佛從毗舍離，漸漸遊行到缽遮羅塔。時冬大寒，著

【現代漢語翻譯】 現代漢語譯本： 『圓滿的月亮，升上天空沒有云彩遮蔽；世尊的光明之身，明亮勝過這月亮。 佛的智慧無所不知，能消除一切陰謀和迷惑，能給予世間明亮的眼睛，決斷一切疑惑。』

各位離車人聽了這首偈頌，非常歡喜，立刻拿出五百件領衣。摩納說：『我不需要衣服，希望先邀請佛陀！』佛陀告訴離車人：『可以聽從他的請求！』離車人便聽從了他的請求，並將衣服照舊給了他。摩納得到衣服后，就用來供養佛陀，佛陀接受了他的供養，並告訴各位離車人：『世間有五種珍寶非常難得遇到：第一是諸佛世尊；第二是善於宣說佛陀所說之法；第三是聽聞佛法后能夠善解其義；第四是能夠按照所聽聞的佛法去實踐；第五是不忘記小的恩惠。』各位離車人聽聞佛法后非常歡喜，共同商議說：『佛陀不會久住於此，如果每個人分別供養，就不能周遍。現在我們應當共同籌集財物，按照日期輪流供養；不是我們種族的人，不允許參與！』

阿范（Āfàn，人名）和利（Lì，人名）整夜製作各種美食，早晨拿到園中，鋪設好座位后，稟告佛陀說時間已到。佛陀告訴各位比丘：『你們要集中精神，一起接受他們的食物。』大家便都坐下，㮈女（Nài nǚ，人名）親自為大家斟酌食物，歡喜而有秩序。用完餐后，㮈女行水，然後退到一旁，對佛陀說：『在毗舍離（毘舍離，城名）的各個園林中，這個園林最為殊勝。我修建這個園林本來是爲了修福，現在奉獻給世尊，希望您能接受！』佛陀說：『可以佈施給僧眾，能得到很大的果報。』㮈女再次將園林供養給佛陀，佛陀說：『只要佈施給僧眾就可以了，我就在僧眾之中。』㮈女聽從佛陀的教誨，便將園林佈施給僧眾，然後取來一張小床在佛陀面前坐下。佛陀為她說隨喜偈，就像為毗蘭若（毘蘭若，地名）所說的一樣；又為她說種種微妙的佛法，開示教導，使她受益，㮈女當即在座位上獲得法眼凈。接著她受了三歸五戒，從座位上起身，向佛陀頂禮后離去。各位離車人之後，按照商議好的那樣進行供養。

佛陀從毗舍離（毘舍離，城名）出發，漸漸到達缽遮羅塔（Bō zhē luó tǎ，塔名）。當時正值寒冬臘月，天氣非常寒冷，穿著...

【English Translation】 English version: 『Full, the moon ascends, free from clouds; The World Honored One's radiant form, shines brighter still. Buddha's wisdom knows all, dispelling schemes and passions, Granting eyes to the world, resolving all doubts.』

The Licchavis, hearing this verse, rejoiced and immediately offered five hundred pieces of clothing. The Māṇava (摩納，a person's name) said, 『I do not need clothing, I wish to invite the Buddha first!』 The Buddha told the Licchavis, 『You may listen to his request!』 They then listened to him and gave him the clothing as before. The Māṇava (摩納，a person's name), having received the clothing, offered it to the Buddha, who accepted it and told the Licchavis, 『There are five treasures in the world that are very difficult to encounter: first, the Buddhas, the World Honored Ones; second, the good exposition of the Dharma spoken by the Buddha; third, the good understanding of the Dharma upon hearing it; fourth, the ability to practice according to what is heard; fifth, not forgetting small kindnesses.』 The Licchavis, hearing the Dharma, rejoiced and together made this resolution: 『The Buddha will not stay long, if each person makes offerings separately, it will not be comprehensive. Now we should collect goods together and make offerings by day in turn; those not of our clan are not allowed to participate!』

Āfàn (阿范，a person's name) and Lì (利，a person's name) spent the entire night preparing various delicacies, and in the morning brought them to the garden. After spreading out the seating, they announced that the time had arrived. The Buddha told the Bhikshus (比丘，monks), 『You should concentrate your minds and together receive their food.』 They all sat down, and Nài nǚ (㮈女，a person's name) personally served them, joyful and orderly. After the meal, she offered water and then stood aside, saying to the Buddha, 『Among the gardens and parks in Vaishali (毘舍離，a city's name), this garden is the most excellent. I built this garden originally to cultivate merit, and now I offer it to the World Honored One, hoping that you will accept it!』 The Buddha said, 『You can give it to the Sangha (僧，monastic community), and you will receive great rewards.』 Nài nǚ (㮈女，a person's name) again offered the garden to the Buddha, and the Buddha said, 『Just give it to the Sangha (僧，monastic community), I am among the Sangha (僧，monastic community).』 Nài nǚ (㮈女，a person's name), following the Buddha's teaching, gave the garden to the Sangha (僧，monastic community), then took a small seat and sat before the Buddha. The Buddha spoke the rejoicing verse for her, as he had spoken for Viranja (毘蘭若，a place's name); and further spoke various wonderful Dharmas for her, instructing, teaching, and benefiting her, and she immediately attained the pure Dharma eye while seated. Next, she received the Three Refuges and Five Precepts, rose from her seat, bowed to the Buddha, and departed. The Licchavis, thereafter, made offerings as they had agreed.

The Buddha, departing from Vaishali (毘舍離，a city's name), gradually arrived at the Bō zhē luó Stupa (缽遮羅塔，a stupa's name). At that time, it was the depth of winter, and the weather was very cold, wearing...

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一衣露地而宿，初夜過已覺寒；復著一衣，中夜過已覺寒；復著一衣，不復苦寒，作是念：「未來諸比丘若不耐寒，著此三衣足以御之，我今寧可為諸比丘制畜三衣。」明旦以是集比丘僧，告諸比丘：「我先於王舍城遊行，見諸比丘擔重擔衣，爾時欲為制家施衣齊限。昨夜極寒，吾先著一衣，中夜初覺寒，復著一衣，后夜初覺寒，復著一衣，便不復苦寒，即作是念：『未來諸比丘有不耐寒者，著此三衣足以御之，我今寧可為諸比丘制畜三衣。』今以十利故，為諸比丘制畜三衣，不聽有長。若衣弊壞，聽補治，以復綖卻刺，亦聽直縫。」

時諸比丘畜拘修羅衣，諸居士見，譏訶言：「比丘著拘修羅，何異我等著貫頭衣？」以是白佛，佛言：「不聽著拘修羅衣，犯者突吉羅！」

有一比丘安陀會壞，權縫合作拘修羅著之，後生疑悔。以是白佛，佛言：「聽暫作著。」

有諸比丘畜貫頭及有袖衣，拘攝披上。以是白佛，佛言：「不聽畜貫頭及有袖衣，犯者突吉羅！若得，聽受，壞作余衣。」

有一外道以雜色綖縫著衣上，作條幅處；後於佛法中出家，猶著此衣，諸居士見，譏訶言：「沙門釋子著外道衣，不可分別！」諸比丘以是白佛，佛言：「不聽著外道衣，犯者偷羅遮。若不知是外道衣，而非佛

【現代漢語翻譯】 現代漢語譯本： 『我』只穿一件僧衣在露天睡覺，初夜過後就感到寒冷；又穿上一件僧衣，中夜過後又感到寒冷；再穿上一件僧衣，就不再覺得寒冷了，於是這樣想：『未來的比丘如果不能忍受寒冷，穿這三件僧衣就足以抵禦了，我現在寧可為眾比丘制定可以擁有三件僧衣的規定。』第二天早上，『我』因此召集比丘僧眾，告訴眾比丘：『我先前在王舍城（Rājagṛha），看見眾比丘挑著沉重的衣物，那時就想為在家信徒供養的僧衣制定數量限制。昨天晚上非常寒冷，我先穿了一件僧衣，中夜開始感到寒冷，又穿上一件僧衣，后夜開始感到寒冷，又穿上一件僧衣，便不再覺得寒冷，於是就想：『未來的比丘有不能忍受寒冷的人，穿這三件僧衣就足以抵禦了，我現在寧可為眾比丘制定可以擁有三件僧衣的規定。』現在因為這十種利益的緣故，為眾比丘制定可以擁有三件僧衣的規定，不允許有多餘的。如果僧衣破損，允許修補，用原來的線縫補，也允許直接縫合。』 當時，眾比丘擁有拘修羅衣（kuśūra-cloth，一種粗糙的縫補衣），眾居士看見了，譏諷地說：『比丘穿著拘修羅衣，和我們穿著貫頭衣（穿孔的衣服）有什麼區別？』因此將此事稟告佛陀，佛陀說：『不允許穿拘修羅衣，違犯者犯突吉羅（duṣkṛta，一種輕罪）！』 有一位比丘的安陀會（antarvāsa，內衣）破損了，暫時縫合起來當作拘修羅衣穿著，後來產生了疑慮和後悔。因此將此事稟告佛陀，佛陀說：『允許暫時這樣做。』 有些比丘擁有貫頭衣和有袖子的衣服，拘束地披在身上。因此將此事稟告佛陀，佛陀說：『不允許擁有貫頭衣和有袖子的衣服，違犯者犯突吉羅！如果得到了，允許接受，然後拆毀做成其他的衣服。』 有一位外道用雜色的線縫在衣服上，做成條幅的樣子；後來在佛法中出家，仍然穿著這件衣服，眾居士看見了，譏諷地說：『沙門釋子（Śākyaputra-śramaṇa，釋迦牟尼的弟子）穿著外道的衣服，無法分辨！』眾比丘因此將此事稟告佛陀，佛陀說：『不允許穿外道的衣服，違犯者犯偷蘭遮（sthūlātyaya，一種較重的罪）。如果不知道是外道的衣服，而不是佛

【English Translation】 English version: 『I』 slept in the open air with only one robe, and after the first watch of the night, I felt cold; I put on another robe, and after the middle watch of the night, I felt cold again; I put on another robe, and then I no longer felt cold. I thought to myself: 『If future bhikṣus (monks) cannot endure the cold, wearing these three robes will be sufficient to protect them. Now, I should establish a rule for the bhikṣus allowing them to possess three robes.』 The next morning, 『I』 gathered the assembly of bhikṣus and told them: 『Previously, in Rājagṛha (王舍城), I saw bhikṣus carrying heavy loads of robes, and at that time, I wanted to set a limit on the number of robes donated by lay supporters. Last night, it was extremely cold. I first wore one robe, and in the middle of the night, I began to feel cold, so I put on another robe. Later in the night, I began to feel cold again, so I put on another robe, and then I no longer felt cold. I thought to myself: 『If future bhikṣus cannot endure the cold, wearing these three robes will be sufficient to protect them. Now, I should establish a rule for the bhikṣus allowing them to possess three robes.』 Now, for these ten benefits, I establish a rule for the bhikṣus allowing them to possess three robes, and they are not allowed to have more. If a robe is worn out, it is allowed to be repaired, using the original thread to mend it, and it is also allowed to be sewn directly.』 At that time, the bhikṣus possessed kuśūra-cloth (拘修羅衣, a coarse, patched-up robe). The laypeople saw this and criticized them, saying: 『What is the difference between the bhikṣus wearing kuśūra-cloth and us wearing pierced-through clothing (貫頭衣, clothing with holes)?』 They reported this to the Buddha, and the Buddha said: 『It is not allowed to wear kuśūra-cloth; whoever violates this commits a duṣkṛta (突吉羅, a minor offense)!』 One bhikṣu's antarvāsa (安陀會, inner robe) was torn, so he temporarily sewed it together and wore it as kuśūra-cloth. Later, he had doubts and regrets. He reported this to the Buddha, and the Buddha said: 『It is allowed to do so temporarily.』 Some bhikṣus possessed pierced-through clothing and clothing with sleeves, and they wore them awkwardly. They reported this to the Buddha, and the Buddha said: 『It is not allowed to possess pierced-through clothing and clothing with sleeves; whoever violates this commits a duṣkṛta! If you obtain them, you are allowed to accept them, and then tear them apart to make other clothing.』 A heretic had sewn colored threads onto his robe, making stripes; later, he renounced and joined the Buddhist Order, still wearing this robe. The laypeople saw this and criticized him, saying: 『The Śākyaputra-śramaṇa (沙門釋子, disciple of Śākyamuni) is wearing a heretic's robe; it is impossible to distinguish him!』 The bhikṣus reported this to the Buddha, and the Buddha said: 『It is not allowed to wear a heretic's robe; whoever violates this commits a sthūlātyaya (偷蘭遮, a serious offense). If you do not know it is a heretic's robe, and it is not a Buddhist

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所聽，皆應壞之；若知是外道衣，應擿綖布地，令人蹈上，速使壞盡。」

有諸比丘在樹下坐禪，眾鳥作聲，亂其禪思，屎污身體。以是白佛，佛言：「聽驅鳥，若作禪屋。」

有諸比丘欲往冢間取死人衣，以是白佛，佛言：「聽取。」即便取之。後有比丘亦往取衣，見前比丘，語言：「與我共分。」比丘不與，以是白佛，佛言：「應共分。」有諸比丘先在冢間得衣，與後來比丘共分。分時，復有比丘來索分，諸比丘不與。以是白佛，佛言：「亦應共分。」分衣已各欲還，復有比丘來索分，諸比丘不與。以是白佛，佛言：「亦應共分。」分已各還，垂出冢界，復有比丘來索分，諸比丘不與。以是白佛，佛言：「亦應共分。」分已各還，已出冢界，復有比丘來索分，諸比丘不與。以是白佛，佛言：「不應共分。」

有一比丘著衣持缽入村乞食，作是念：「我今乞食猶早。」便往冢間，多得諸衣。得已，復作是念：「若持入村，擔重可恥。若先持歸，時或復過。」便束藏之，然後乞食。復有一比丘食后，前至冢間求衣，見前比丘所得衣，便持歸。前比丘后往取衣，不知所在，還到僧坊見一比丘浣之，語言：「莫浣我衣！」彼比丘言：「非是汝物！」前比丘具以事語，彼比丘言：「冢間無主物，如何占護

【現代漢語翻譯】 現代漢語譯本：凡是聽到的，都應該毀壞它；如果知道是外道的衣服，應該拆開線，鋪在地上，讓人踩在上面，迅速使它完全毀壞。

有一些比丘在樹下坐禪，眾鳥發出聲音，擾亂他們的禪思，鳥糞弄髒身體。因此稟告佛陀，佛陀說：『允許驅趕鳥，或者建造禪房。』

有一些比丘想要去墳墓間拿死人的衣服，因此稟告佛陀，佛陀說：『允許拿取。』他們就去拿了。後來有比丘也去拿衣服，看見之前的比丘，說：『和我一起分。』比丘不給，因此稟告佛陀，佛陀說：『應該一起分。』有一些比丘先在墳墓間得到衣服，與後來比丘一起分。分的時候，又有比丘來索要一份，比丘們不給。因此稟告佛陀，佛陀說：『也應該一起分。』分完衣服各自想要回去，又有比丘來索要一份，比丘們不給。因此稟告佛陀，佛陀說：『也應該一起分。』分完各自回去，快要出墳墓邊界，又有比丘來索要一份，比丘們不給。因此稟告佛陀，佛陀說：『也應該一起分。』分完各自回去，已經出了墳墓邊界，又有比丘來索要一份，比丘們不給。因此稟告佛陀，佛陀說：『不應該一起分。』

有一位比丘穿著衣服拿著缽進入村莊乞食，心想：『我現在乞食還早。』便前往墳墓間，得到很多衣服。得到后，又想：『如果拿著進入村莊，擔子重，令人感到羞恥。如果先拿回去，時間或許又過了。』便捆起來藏好，然後乞食。後來有一位比丘飯後，前往墳墓間尋找衣服，看見之前比丘得到的衣服，便拿走了。之前的比丘後來去拿衣服，不知道在哪裡，回到僧房看見一位比丘在洗衣服，說：『不要洗我的衣服！』那位比丘說：『這不是你的東西！』之前的比丘詳細地把事情說了，那位比丘說：『墳墓間沒有主人的東西，怎麼能佔為己有？』

【English Translation】 English version: 'Whatever is heard, should be destroyed. If it is known to be the clothing of a heretic, the threads should be unraveled, spread on the ground, and people should tread upon it, quickly causing it to be completely destroyed.'

Some Bhikkhus (monks) were sitting in meditation under a tree. The birds made noises, disturbing their meditation, and their droppings soiled their bodies. They reported this to the Buddha (the awakened one). The Buddha said, 'It is permissible to drive away the birds, or to build meditation huts.'

Some Bhikkhus wanted to go to the cemetery to take the clothes of the dead. They reported this to the Buddha. The Buddha said, 'It is permissible to take them.' So they took them. Later, another Bhikkhu also went to take clothes, saw the previous Bhikkhus, and said, 'Share with me.' The Bhikkhu did not give, so he reported this to the Buddha. The Buddha said, 'They should share together.' Some Bhikkhus first obtained clothes in the cemetery and shared them with the later Bhikkhu. When dividing, another Bhikkhu came to ask for a share. The Bhikkhus did not give. They reported this to the Buddha. The Buddha said, 'They should also share together.' After dividing the clothes, each wanted to return, and another Bhikkhu came to ask for a share. The Bhikkhus did not give. They reported this to the Buddha. The Buddha said, 'They should also share together.' After dividing, each returned, and as they were about to leave the boundary of the cemetery, another Bhikkhu came to ask for a share. The Bhikkhus did not give. They reported this to the Buddha. The Buddha said, 'They should also share together.' After dividing, each returned, and having left the boundary of the cemetery, another Bhikkhu came to ask for a share. The Bhikkhus did not give. They reported this to the Buddha. The Buddha said, 'They should not share together.'

There was a Bhikkhu wearing robes and carrying a bowl, entering a village to beg for food, thinking, 'It is still early for me to beg for food now.' He went to the cemetery and obtained many clothes. After obtaining them, he thought, 'If I carry them into the village, the burden will be heavy and shameful. If I take them back first, the time may pass.' So he bundled them up and hid them, and then begged for food. Later, another Bhikkhu, after eating, went to the cemetery to look for clothes, saw the clothes obtained by the previous Bhikkhu, and took them away. The previous Bhikkhu later went to take the clothes, did not know where they were, and returned to the Sangharama (monastery) and saw a Bhikkhu washing them, and said, 'Do not wash my clothes!' That Bhikkhu said, 'These are not your things!' The previous Bhikkhu told the whole story, and that Bhikkhu said, 'There are no owners of things in the cemetery, how can you claim ownership?'

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？」以是白佛，佛言：「應屬前比丘。從今若先得衣，置冢間者，應作幟。」

有比丘以死人骨作幟，后諸比丘謂是鳥銜著上，即便取之。以是白佛，佛言：「不應以死人骨為幟。」

又有比丘以絳汁作幟，諸比丘謂是血污，即便取之。以是白佛，佛言：「不應以絳汁作幟，應用青、黑、木蘭，若以袈裟衣片帖上。」

有諸比丘共要半入村乞食，半冢間求衣，還共分之。要已而去，往冢間者大得諸衣，悔言：「我得衣屬我，彼得食屬彼，不能復共！」乞食比丘還，以食與之，得衣比丘不受，如上語之。乞食比丘言：「先共明要，如何中悔？」以是白佛，佛言：「應共分。」

取衣比丘得衣時共要：「若能擔此衣還所住者，當與二分。」既擔還，復悔不與。以是白佛，佛言：「應與。」浣亦如是。

有一比丘往冢間見一新死人，欲取其衣。起尸鬼入身中起，語言：「大德！莫取我衣。」答言：「汝已死，非是汝衣！」便強奪取。死人大喚，逐到僧坊，諸善鬼神不聽入，便住門外，見出入比丘，語言：「有一比丘奪我衣來，可令見還。」諸比丘入問：「外有一人云：有比丘奪其衣來。誰持來者？」得衣比丘言：「此是死屍，非生人也！」諸比丘以是白佛，佛言：「若新死，身未有壞處，起

【現代漢語翻譯】 現代漢語譯本 『？』因此稟告佛陀，佛陀說：『應該歸屬於之前的比丘。從今以後，如果先得到衣服，放置在墳墓間的，應該做上標記。』

有比丘用死人骨頭做標記，後來的比丘們以為是鳥銜著放上去的，就拿走了。因此稟告佛陀，佛陀說：『不應該用死人骨頭做標記。』

又有比丘用絳汁（一種紅色染料）做標記，諸位比丘以為是血污，就拿走了。因此稟告佛陀，佛陀說：『不應該用絳汁做標記，應該用青色、黑色、木蘭色，或者用袈裟的布片貼在上面。』

有幾位比丘約定好一半人進村乞食，一半人在墳墓間尋找衣服，然後一起分。約定好后就出發了，去墳墓間的比丘們得到了很多衣服，後悔說：『我得到的衣服屬於我，他們得到的食物屬於他們，不能再一起分了！』乞食的比丘們回來后，把食物給他們，得到衣服的比丘們不接受，像上面說的那樣。乞食的比丘們說：『先前已經共同約定好了，怎麼能中途反悔呢？』因此稟告佛陀，佛陀說：『應該一起分。』

取衣服的比丘們得到衣服時約定：『如果能把這衣服扛回所住的地方，就給他兩份。』已經扛回來了，又後悔不給。因此稟告佛陀，佛陀說：『應該給。』洗衣服的情況也一樣。

有一位比丘去墳墓間，看見一個新死的人，想要拿他的衣服。起尸鬼進入屍體中站起來，說：『大德（對出家人的尊稱）！不要拿我的衣服。』回答說：『你已經死了，這不是你的衣服！』就強行奪取。死人大聲呼喊，追到僧房，諸位善良的鬼神不讓他進去，就站在門外，看見進出的比丘，說：『有一位比丘奪我的衣服來了，可以讓他還給我。』諸位比丘進去問：『外面有一個人說：有比丘奪了他的衣服來了。是誰拿來的？』得到衣服的比丘說：『這是死屍，不是活人啊！』諸位比丘因此稟告佛陀，佛陀說：『如果是新死的，身體還沒有損壞的地方，

【English Translation】 English version '?' Thereupon, they reported this to the Buddha. The Buddha said, 'It should belong to the previous Bhikkhu (monk). From now on, if someone obtains a robe first and places it in the charnel ground, they should mark it.'

There was a Bhikkhu who used a dead person's bone as a marker. Later, other Bhikkhus thought a bird had carried it there and took it away. They reported this to the Buddha. The Buddha said, 'One should not use a dead person's bone as a marker.'

Also, there was a Bhikkhu who used crimson dye as a marker. The Bhikkhus thought it was bloodstain and took it away. They reported this to the Buddha. The Buddha said, 'One should not use crimson dye as a marker; one should use blue, black, magnolia color, or attach a piece of Kasaya (monk's robe) cloth on it.'

There were some Bhikkhus who agreed to enter the village to beg for food and search for robes in the charnel ground, and then share them together. After agreeing, they departed. Those who went to the charnel ground obtained many robes and regretted, saying, 'The robes I obtained belong to me, and the food they obtained belongs to them; we cannot share them anymore!' The Bhikkhus who begged for food returned and gave them the food, but the Bhikkhus who obtained the robes did not accept it, saying as above. The Bhikkhus who begged for food said, 'We had a clear agreement beforehand; how can you regret it halfway?' They reported this to the Buddha. The Buddha said, 'They should share it together.'

The Bhikkhus who took the robes made an agreement when they obtained the robes: 'If anyone can carry this robe back to where we live, they will be given two shares.' After carrying it back, they regretted not giving it. They reported this to the Buddha. The Buddha said, 'They should give it.' The same applies to washing robes.

There was a Bhikkhu who went to the charnel ground and saw a newly dead person, wanting to take their robe. A corpse demon entered the body and stood up, saying, 'Venerable Sir! Do not take my robe.' He replied, 'You are already dead; this is not your robe!' and forcibly took it. The dead person shouted loudly, chasing him to the monastery. The virtuous gods and spirits did not allow him to enter, so he stood outside the gate, seeing the Bhikkhus going in and out, saying, 'There is a Bhikkhu who has taken my robe; please have him return it to me.' The Bhikkhus went inside and asked, 'There is someone outside saying that a Bhikkhu has taken their robe. Who took it?' The Bhikkhu who obtained the robe said, 'This is a corpse, not a living person!' The Bhikkhus reported this to the Buddha. The Buddha said, 'If it is newly dead, and there is no damaged part of the body,'

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尸鬼猶著，不應取其衣，可以還之。若取未傷壞死人衣，突吉羅。」彼比丘即以衣還之，死屍得衣便倒地。彼比丘以是白佛，佛言：「可持著冢間。」比丘即持衣行，死屍彼起逐后，既到冢間以衣著地，尸復還倒。

有一比丘往冢間，見一人著新欽婆羅，臥冢蔭中，謂是死人，作是念：「佛不聽我取未傷壞死人衣。」便打其頭破，彼即驚起言：「大德！有何相犯，打我頭破？」答言：「謂汝是死人。」彼言：「汝豈不知有喘息耶？如何為衣欲斷我命？」諸比丘以是白佛，佛言：「不應自打、若使人打死屍令傷壞，犯者突吉羅！」

時諸比丘得劫貝衣，不截頭須而著，諸居士見，譏訶言：「沙門釋子亦著此衣，與我何異？」諸比丘以是白佛，佛言：「不應著，犯者突吉羅！」

爾時世尊與大比丘僧千二百五十人俱，遊行南方人間，從山上下見有水田，善作畦畔，作是念：「我諸比丘應作如此衣！」即問阿難：「汝見此田不？」答言：「已見！」又告阿難：「諸比丘宜著如此衣，汝能作不？」答言：「能！」即受教自作，亦教諸比丘作：或一長、一短，或兩長、一短，或三長、一短；左條葉左靡，右條葉右靡，中條葉兩向靡。作竟著之，極是所宜，佛見已告諸比丘：「阿難有大智慧！聞我略說，作便如

【現代漢語翻譯】 現代漢語譯本 如果屍體還穿著衣服，不應該拿走，應該歸還。如果拿走了未損壞的死人衣服，就犯了突吉羅（Dukkata，一種輕罪）。』那位比丘就把衣服還給了屍體，屍體得到衣服就倒在了地上。那位比丘把這件事告訴了佛陀，佛陀說：『可以把衣服放在墳墓旁邊。』比丘就拿著衣服走，屍體從後面追趕，到了墳墓旁邊把衣服放在地上，屍體又倒下了。

有一位比丘去墳墓，看見一個人穿著新的欽婆羅（Kimbala，一種毛織品），躺在墳墓的樹蔭下，以為是死人，心想：『佛陀不允許我拿走未損壞的死人衣服。』就打他的頭，把他的頭打破了，那個人就驚醒了，說：『大德！我有什麼冒犯，打我的頭？』比丘回答說：『以為你是死人。』那個人說：『你難道不知道我還有呼吸嗎？怎麼爲了衣服想要我的命？』眾比丘把這件事告訴了佛陀，佛陀說：『不應該自己打，如果讓人打死屍導致傷壞，犯者突吉羅！』

當時，眾比丘得到劫貝衣（Kappasika，棉布衣），不剪掉頭上的須，就穿上了，一些居士看見了，譏諷說：『沙門釋子也穿這種衣服，和我們有什麼區別？』眾比丘把這件事告訴了佛陀，佛陀說：『不應該穿，犯者突吉羅！』

當時，世尊與一千二百五十位大比丘僧眾一起，在南方人間游化，從山上下來，看見有水田，耕作得很好，田埂整齊，心想：『我的比丘們應該做成這樣的衣服！』就問阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）：『你看見這田地了嗎？』阿難回答說：『已經看見了！』佛陀又告訴阿難：『比丘們應該穿這樣的衣服，你能做出來嗎？』阿難回答說：『能！』就接受了教導，自己製作，也教導眾比丘製作：或者一條長、一條短，或者兩條長、一條短，或者三條長、一條短；左邊的條紋向左傾斜，右邊的條紋向右傾斜，中間的條紋向兩邊傾斜。製作完成後穿上，非常合適，佛陀看見后告訴眾比丘：『阿難有大智慧！聽我略微一說，製作得就像這樣。』

【English Translation】 English version If a corpse is still wearing clothes, one should not take them; they should be returned. If one takes the undamaged clothes of a dead person, it is a Dukkata (a minor offense).』 That Bhikkhu then returned the clothes to the corpse, and the corpse, having received the clothes, fell to the ground. That Bhikkhu reported this to the Buddha, who said: 『The clothes may be placed near the tomb.』 The Bhikkhu then took the clothes and walked away, but the corpse rose and followed him. When he reached the tomb, he placed the clothes on the ground, and the corpse fell down again.

A certain Bhikkhu went to a tomb and saw a person wearing a new Kimbala (a woolen cloth), lying in the shade of the tomb. Thinking he was a dead person, he thought: 『The Buddha does not allow me to take the undamaged clothes of a dead person.』 So he struck the person's head, breaking it. The person then awoke in surprise and said: 『Venerable Sir, what offense have I committed that you strike my head?』 The Bhikkhu replied: 『I thought you were a dead person.』 The person said: 『Do you not know that I am breathing? How could you try to take my life for the sake of clothes?』 The Bhikkhus reported this to the Buddha, who said: 『One should not strike oneself, nor should one cause another to strike a corpse, causing damage. The offender commits a Dukkata!』

At that time, the Bhikkhus obtained Kappasika (cotton cloth) robes and wore them without cutting off the head tassels. Some laypeople saw this and criticized them, saying: 『The Shramana (ascetic) followers of Shakya (Sakyamuni Buddha) also wear these robes; what is the difference between them and us?』 The Bhikkhus reported this to the Buddha, who said: 『One should not wear them; the offender commits a Dukkata!』

At that time, the World-Honored One (Bhagavan, another name for Buddha) was traveling in the southern regions with a large Sangha (community) of 1,250 Bhikkhus. Coming down from a mountain, they saw rice fields that were well-cultivated with neat ridges. The Buddha thought: 『My Bhikkhus should make robes like these!』 He then asked Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory): 『Do you see these fields?』 Ananda replied: 『I have seen them!』 The Buddha then told Ananda: 『The Bhikkhus should wear robes like these; can you make them?』 Ananda replied: 『I can!』 He then received the instruction and made them himself, and also taught the Bhikkhus to make them: some with one long and one short strip, some with two long and one short strip, some with three long and one short strip; the left strips slanting to the left, the right strips slanting to the right, and the middle strips slanting to both sides. After they were made and worn, they were very suitable. The Buddha saw this and told the Bhikkhus: 『Ananda has great wisdom! Having heard my brief explanation, he has made them just like this.』

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法。此名為割截不共之衣，與外道別異，怨家盜賊所不復取。從今聽諸比丘割截作三衣，若破應補！」佛在毗舍離城。有一住處，地極卑濕，多諸蚊虻，諸比丘不得住，皆往舍衛城、瞻婆城、迦維羅衛城、王舍城安居。所住處空，諸居士言：「大德！可住此安居，我等當供給飲食。」諸比丘言：「此間多有蚊虻，不能得住！」諸居士復言：「大德但住，當送蚊幮。」諸比丘不知得受不？以是白佛，佛言：「聽受。」諸比丘不知大小作，以是白佛，佛言：「應隨床大小作。」

諸比丘常著一衣入聚落及還僧坊，初不易脫，垢穢不凈。諸居士見，譏訶言：「沙門釋子不凈可惡，常著一衣出入聚落！」諸比丘以是白佛，佛言：「于僧坊內應著襯身衣，不應著入聚落衣。」

諸比丘無房舍住，欲作新房。以是白佛，佛言：「聽於僧坊內為僧作。」余比丘不助，以是白佛，佛言：「應助。」諸比丘便長助，妨坐禪行道。以是白佛，佛言：「不應長助！若力少不足，然後助之。」

諸比丘作時，壞污其衣，數數補浣，妨坐禪行道。以是白佛，佛言：「僧應作作時衣，作時令著。」

諸比丘慚愧，不敢襯身著。以是白佛，佛言：「為僧作時，聽自恣著。」

諸比丘著僧衣，小污便浣，由是速壞。以是

【現代漢語翻譯】 現代漢語譯本：佛說：『這種方法叫做割截不共之衣，與外道（非佛教修行者）區別開來，怨家盜賊也不會再拿取。從今以後允許各位比丘（佛教出家男眾）割截縫製三衣（比丘所穿的三種袈裟），如果破損了應該修補！』佛陀當時在毗舍離城（古印度城市）。有一個住處，地勢非常低窪潮濕，蚊蟲很多，比丘們無法居住，都前往舍衛城（古印度城市）、瞻婆城（古印度城市）、迦維羅衛城（古印度城市）、王舍城（古印度城市）安居。原來的住處空無一人，當地的居士（在家信徒）說：『大德（對僧人的尊稱）！可以在這裡安居，我們來供給飲食。』比丘們說：『這裡蚊蟲太多，無法居住！』居士們又說：『大德們只管住下，我們會送蚊帳。』比丘們不知道是否可以接受，因此稟告佛陀，佛陀說：『允許接受。』比丘們不知道蚊帳應該做多大，因此稟告佛陀，佛陀說：『應該根據床的大小來製作。』 比丘們經常穿著同一件衣服進入村落以及返回僧坊（僧侶居住的場所），剛開始不容易脫下，而且衣服又臟又臭。居士們看見了，譏諷地說：『沙門釋子（佛教出家人）不乾淨，真可惡，總是穿著同一件衣服出入村落！』比丘們將此事稟告佛陀，佛陀說：『在僧坊內應該穿襯身衣（貼身穿的衣服），不應該穿著進入村落的衣服。』 比丘們沒有房舍居住，想要建造新的房舍。因此稟告佛陀，佛陀說：『允許在僧坊內為僧眾建造。』其他比丘不幫忙，因此稟告佛陀，佛陀說：『應該幫忙。』比丘們於是長時間地幫忙，妨礙了坐禪行道（佛教修行方式）。因此稟告佛陀，佛陀說：『不應該長時間地幫忙！如果力量不足，然後再幫忙。』 比丘們在工作的時候，弄髒了衣服，頻繁地修補洗滌，妨礙了坐禪行道。因此稟告佛陀，佛陀說：『僧眾應該製作工作時穿的衣服，工作的時候穿。』 比丘們感到慚愧，不敢貼身穿著襯身衣。因此稟告佛陀，佛陀說：『為僧眾工作的時候，允許隨意穿著。』 比丘們穿著僧衣（僧侶所穿的衣服），稍微髒了一點就洗，因此很快就損壞了。因此

【English Translation】 English version: The Buddha said, 'This method is called cutting and separating the unshared garment, distinguishing it from external paths (non-Buddhist practitioners), and enemies and thieves will no longer take it. From now on, I allow all Bhikshus (Buddhist monks) to cut and sew the three robes (the three types of Kasaya worn by Bhikshus), and if they are damaged, they should be repaired!' The Buddha was then in the city of Vaishali (ancient Indian city). There was a dwelling place that was extremely low-lying and damp, with many mosquitoes, and the Bhikshus could not live there, so they all went to Shravasti (ancient Indian city), Champa (ancient Indian city), Kapilavastu (ancient Indian city), and Rajagriha (ancient Indian city) to reside. The original dwelling place was empty, and the local laypeople (householders) said, 'Venerable ones (term of respect for monks)! You can reside here, and we will provide food and drink.' The Bhikshus said, 'There are too many mosquitoes here, and we cannot live here!' The laypeople then said, 'Venerable ones, just stay, and we will send mosquito nets.' The Bhikshus did not know whether they could accept them, so they reported to the Buddha, who said, 'You are allowed to accept them.' The Bhikshus did not know how big the mosquito nets should be made, so they reported to the Buddha, who said, 'They should be made according to the size of the bed.' The Bhikshus often wore the same garment when entering villages and returning to the Sangharama (monastery), and it was not easy to take off at first, and the garment was dirty and smelly. When the laypeople saw this, they ridiculed them, saying, 'The Shramana Shakyaputras (Buddhist renunciates) are unclean and disgusting, always wearing the same garment when entering and leaving villages!' The Bhikshus reported this matter to the Buddha, who said, 'Within the Sangharama, you should wear an undergarment (clothing worn close to the body), and you should not wear the garment you wear to enter villages.' The Bhikshus had no dwellings to live in and wanted to build new dwellings. Therefore, they reported to the Buddha, who said, 'You are allowed to build for the Sangha within the Sangharama.' Other Bhikshus did not help, so they reported to the Buddha, who said, 'You should help.' The Bhikshus then helped for a long time, hindering meditation and practice (Buddhist practices). Therefore, they reported to the Buddha, who said, 'You should not help for a long time! If you have little strength, then help.' When the Bhikshus were working, they soiled their garments, frequently mending and washing them, hindering meditation and practice. Therefore, they reported to the Buddha, who said, 'The Sangha should make garments to wear when working, and wear them when working.' The Bhikshus were ashamed and dared not wear undergarments close to their bodies. Therefore, they reported to the Buddha, who said, 'When working for the Sangha, you are allowed to wear them as you please.' The Bhikshus wore Sangha garments (robes worn by monks), and washed them as soon as they were slightly soiled, so they quickly became damaged. Therefore,

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白佛，佛言：「不應數數浣。作都竟，然後浣舉。」

諸比丘欲作新經行處，以是白佛，佛言：「聽作。」

諸比丘便曲作，以是白佛，佛言：「應直作。」

諸比丘欲高作經行道，以是白佛，佛言：「聽高作。」

兩兩經行，道數數壞，以是白佛，佛言：「聽白墡渥，亦聽用衣及婆婆草布上。」

大會時人多房少，諸比丘無住處。以是白佛，佛言：「房內有容膝處，聽衣布地坐，留中央。」

諸比丘既同房住，便相鬧亂。以是白佛，佛言：「應以衣隔之，亦聽作窟。」

諸比丘倚壁坐，諸居士見，譏訶言：「此沙門釋子為是老出家？為是無威儀？云何倚壁而坐？」以是白佛，佛言：「不應倚壁坐！」

有諸老病比丘，不能自持取草束倚坐，污穢房中。以是白佛，佛言：「不應倚草束，聽作隱機禪帶。」

諸比丘廣作禪帶，以是白佛，佛言：「不應過人八指。」

諸比丘復狹作禪帶，以是白佛，佛言：「不應減五指。」

諸比丘復作雜色禪帶，以是白佛，佛言：「應一種色作。若雜種色，應浣壞色，然後聽畜。」

時長老柯休得一衣，欲作安陀會太長，欲作僧伽梨、優多羅僧皆少，數數牽挽。佛行房見之，問言：「汝作何等？」具以事答

【現代漢語翻譯】 現代漢語譯本 比丘稟告佛陀，佛陀說：'不應該頻繁地洗。全部做完之後，再洗滌整理。' 眾比丘想要建造新的經行處（cīng xíng chù，指僧人來回走動以鍛鍊身體和集中精神的場所），因此稟告佛陀，佛陀說：'允許建造。' 眾比丘建造得彎曲不正，因此稟告佛陀，佛陀說：'應該建造得筆直。' 眾比丘想要把經行道建造得高一些，因此稟告佛陀，佛陀說：'允許建造得高一些。' 兩個比丘一起經行，道路經常損壞，因此稟告佛陀，佛陀說：'允許用白墡（bái shàn，一種白色的土）塗抹，也允許用舊衣物以及婆婆草（pó pó cǎo，一種草名）鋪在上面。' 在法會時，人多房間少，眾比丘沒有住處。因此稟告佛陀，佛陀說：'房間內只要有能容納膝蓋的地方，允許用衣物鋪在地上坐，留出中央的空間。' 眾比丘同住一間房，便互相吵鬧。因此稟告佛陀，佛陀說：'應該用衣物隔開，也允許建造隔間。' 眾比丘靠著墻壁坐，一些居士看見了，譏諷地說：'這些沙門釋子（shā mén shì zǐ，指佛教出家人）是老了才出家的嗎？還是沒有威儀？怎麼能靠著墻壁坐呢？'因此稟告佛陀，佛陀說：'不應該靠著墻壁坐！' 有一些年老生病的比丘，不能自己拿住草束靠著坐，弄髒了房間。因此稟告佛陀，佛陀說：'不應該靠著草束，允許製作隱機（yǐn jī，一種坐具）和禪帶（chán dài，一種束腰的帶子）。' 眾比丘製作寬大的禪帶，因此稟告佛陀，佛陀說：'不應該超過人的八指寬。' 眾比丘又製作狹窄的禪帶，因此稟告佛陀，佛陀說：'不應該少於五指寬。' 眾比丘又製作雜色的禪帶，因此稟告佛陀，佛陀說：'應該用一種顏色製作。如果是多種顏色，應該洗掉顏色，然後才允許使用。' 當時，長老柯休（Kē xiū）得到一件衣服，想要做安陀會（ān tuó huì，一種內衣）太長，想要做僧伽梨（sēng qié lí，一種大衣）、優多羅僧（yōu duō luó sēng，一種上衣）都太短，不停地牽拉。佛陀在巡視房間時看見了，問道：'你做什麼呢？'他詳細地回答了事情的經過。

【English Translation】 English version The Bhikshus (bǐ qiū, monks) reported to the Buddha, and the Buddha said, 'You should not wash them frequently. After finishing all the work, then wash and tidy them up.' The Bhikshus wanted to build new walking meditation paths (cīng xíng chù), so they reported to the Buddha, and the Buddha said, 'It is permitted to build them.' The Bhikshus built them crookedly, so they reported to the Buddha, and the Buddha said, 'They should be built straight.' The Bhikshus wanted to build the walking meditation paths higher, so they reported to the Buddha, and the Buddha said, 'It is permitted to build them higher.' Two Bhikshus walked together, and the paths were frequently damaged, so they reported to the Buddha, and the Buddha said, 'It is permitted to smear them with white clay (bái shàn), and it is also permitted to spread old clothes and Imperata cylindrica grass (pó pó cǎo) on them.' During the assembly, there were many people and few rooms, and the Bhikshus had no place to stay. So they reported to the Buddha, and the Buddha said, 'As long as there is enough space for the knees in the room, it is permitted to spread clothes on the ground to sit, leaving the center space open.' The Bhikshus lived in the same room and quarreled with each other. So they reported to the Buddha, and the Buddha said, 'They should be separated by clothes, and it is also permitted to build cubicles.' The Bhikshus leaned against the wall to sit, and some laypeople saw it and ridiculed them, saying, 'Are these Shramana Shakya (shā mén shì zǐ, Buddhist monks) old before they renounced the world? Or do they lack decorum? How can they lean against the wall to sit?' So they reported to the Buddha, and the Buddha said, 'They should not lean against the wall to sit!' There were some old and sick Bhikshus who could not hold bundles of grass to lean on, and they soiled the room. So they reported to the Buddha, and the Buddha said, 'They should not lean on bundles of grass, it is permitted to make sitting supports (yǐn jī) and meditation belts (chán dài).' The Bhikshus made wide meditation belts, so they reported to the Buddha, and the Buddha said, 'They should not exceed eight fingers' width.' The Bhikshus made narrow meditation belts, so they reported to the Buddha, and the Buddha said, 'They should not be less than five fingers' width.' The Bhikshus made multi-colored meditation belts, so they reported to the Buddha, and the Buddha said, 'They should be made in one color. If they are multi-colored, the colors should be washed out, and then it is permitted to use them.' At that time, the Elder Ke Xiu (Kē xiū) obtained a robe, but it was too long to make an antaravasaka (ān tuó huì, an inner garment), and too short to make a sanghati (sēng qié lí, an outer robe) or an uttarasanga (yōu duō luó sēng, an upper robe), so he kept pulling and tugging at it. The Buddha saw him while inspecting the rooms and asked, 'What are you doing?' He explained the matter in detail.

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，佛言：「若不足應三長一短，若復不足聽兩長一短，若復不足聽一長一短，若復不足聽帖作葉。」

長老柯休復得一衣，少不足作割截三衣。以是白佛，佛言：「聽作割截僧伽梨、優多羅僧，漫安陀會。」

有大眾會時，諸白衣以衣佈施。以是白佛，佛言：「聽受。」

諸白衣欲得咒愿，以是白佛，佛言：「應為咒愿！」

諸比丘不知咒愿，以是白佛，佛言：「應使維那咒愿！」

不知持著何處？以是白佛，佛言：「應如前白二羯磨，當中央房著中。」

不知誰應守護？以是白佛，佛言：「應如前白二羯磨一比丘，令守護。」

諸比丘便羯磨無知比丘，不別衣好惡。以是白佛，佛言：「成就五法不應差守衣：隨愛、恚、癡、畏，不知衣好惡。」

諸比丘于鬧處分，失衣，守衣比丘得惡名聲。以是白佛，佛言：「應靜處分。」

分衣時有客比丘來，舊比丘問：「汝某日在何處？」答：「在某處。」諸比丘言：「我等得衣日，此比丘在我界內，今不成分衣。」以是白佛，佛言：「得衣日有比丘，有比丘想，不成分衣，得突吉羅罪；有比丘疑亦如是。無比丘，有比丘想成分衣，得突吉羅罪；無比丘疑亦如是。無比丘，無比丘想，成分衣，無犯。」

時諸比

【現代漢語翻譯】 現代漢語譯本 佛說：『如果（縫製袈裟的布料）不夠，允許用三長一短的布料來補足；如果還不夠，允許用兩長一短的布料；如果仍然不夠，允許用一長一短的布料；如果還是不夠，允許用補丁。』

長老柯休（長者的名字）得到一件衣服，但稍微不夠做割截三衣（一種袈裟）。他將此事稟告佛陀，佛說：『允許用這件衣服做割截僧伽梨（Samghati，重衣）、優多羅僧（Uttarasanga，上衣）和漫安陀會（Antarvasa，中衣）。』

當大眾集會時，一些在家居士佈施衣服。他們將此事稟告佛陀，佛說：『允許接受。』

一些在家居士希望得到祝福，他們將此事稟告佛陀，佛說：『應該為他們祝福！』

一些比丘（bhiksu，出家男眾）不知道如何祝福，他們將此事稟告佛陀，佛說：『應該讓維那（Vina，寺院執事）來祝福！』

（僧眾的衣物）不知道應該放在哪裡？他們將此事稟告佛陀，佛說：『應該像之前一樣，通過白二羯磨（一種僧團會議程式），放在中央的房間里。』

不知道應該由誰來守護（這些衣物）？他們將此事稟告佛陀，佛說：『應該像之前一樣，通過白二羯磨，選出一名比丘來守護。』

一些比丘便通過羯磨（Karma，業）指定了沒有智慧的比丘，他們不能分辨衣服的好壞。他們將此事稟告佛陀，佛說：『具備五種情況的人不應該被選為守護衣物的人：隨順喜愛、嗔恚、愚癡、恐懼，以及不能分辨衣服的好壞。』

一些比丘在喧鬧的地方分發衣物，導致丟失了衣物，守護衣物的比丘也因此得到了不好的名聲。他們將此事稟告佛陀，佛說：『應該在安靜的地方分發。』

分發衣物時，有客比丘（來訪的比丘）來了，舊比丘問他：『你某日在哪裡？』他回答說：『在某處。』比丘們說：『我們得到衣物的那天，這位比丘在我們界內，現在不能分給他衣物。』他們將此事稟告佛陀，佛說：『得到衣物的那天，有比丘，並且認為他是比丘，卻不分給他衣物，犯突吉羅罪（Dukkata，輕罪）；對比丘身份有懷疑也一樣。不是比丘，卻認為他是比丘而分給他衣物，犯突吉羅罪；對比丘身份有懷疑也一樣。不是比丘，也不認為他是比丘，而分給他衣物，沒有罪。』

當時，一些比丘

【English Translation】 English version The Buddha said, 'If there is not enough (cloth for sewing a kasaya), it is permissible to supplement with three long pieces and one short piece. If that is still not enough, it is permissible to use two long pieces and one short piece. If that is still not enough, it is permissible to use one long piece and one short piece. If that is still not enough, it is permissible to use patches.'

The elder Kosiya (name of an elder) obtained a robe, but it was slightly insufficient to make a 'cut-and-sew' triple robe. He reported this to the Buddha, who said, 'It is permissible to use this robe to make a 'cut-and-sew' Samghati (heavy outer robe), Uttarasanga (upper robe), and Antarvasa (inner robe).'

When there was a large gathering, some lay devotees offered robes. They reported this to the Buddha, who said, 'It is permissible to accept them.'

Some lay devotees wished to receive blessings. They reported this to the Buddha, who said, 'You should give them blessings!'

Some bhiksus (monks) did not know how to give blessings. They reported this to the Buddha, who said, 'You should have the Vina (monastery officer) give the blessings!'

They did not know where to keep (the robes). They reported this to the Buddha, who said, 'You should, as before, use the procedure of 'white two karmas' (a type of Sangha meeting procedure) and place them in the central room.'

They did not know who should guard (these robes). They reported this to the Buddha, who said, 'You should, as before, use the procedure of 'white two karmas' and appoint one bhiksu to guard them.'

Some bhiksus then appointed ignorant bhiksus through karma (action, deed), who could not distinguish between good and bad robes. They reported this to the Buddha, who said, 'A person with these five qualities should not be appointed to guard the robes: following love, hatred, delusion, fear, and not knowing the difference between good and bad robes.'

Some bhiksus distributed robes in a noisy place, resulting in the loss of robes, and the bhiksu guarding the robes received a bad reputation. They reported this to the Buddha, who said, 'You should distribute them in a quiet place.'

When distributing robes, a visiting bhiksu (guest monk) arrived. The older bhiksus asked him, 'Where were you on such-and-such day?' He replied, 'I was in such-and-such place.' The bhiksus said, 'On the day we received the robes, this bhiksu was within our boundary, so we cannot give him a share of the robes now.' They reported this to the Buddha, who said, 'On the day of receiving robes, if there is a bhiksu, and they think he is a bhiksu, but they do not give him a share of the robes, they commit a Dukkata (wrongdoing) offense; it is the same if there is doubt about his status as a bhiksu. If he is not a bhiksu, but they think he is a bhiksu and give him a share of the robes, they commit a Dukkata offense; it is the same if there is doubt about his status. If he is not a bhiksu, and they do not think he is a bhiksu, and they give him a share of the robes, there is no offense.'

At that time, some bhiksus

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丘不襯體，臥僧臥具，垢污不凈。復有一比丘不襯體臥僧臥具，申腳蹋破。以是白佛，佛言：「為護身、護衣、護僧臥具，聽畜單敷，敷僧臥具上。」

時六群比丘以佛不聽襯身臥僧臥具，便以廣數寸物敷僧臥具上。以是白佛，佛言：「廣長應如臥具。」

諸比丘不繫念眠，失不凈，污于單敷。以是白佛，佛言：「應以坐具敷單敷上。」

有諸比丘為壁虱所惱，以是白佛，佛言：「聽別作廣長單敷敷著，敷下垂床四邊各一尺。」

時優波離問佛：「世尊！幾種衣應受持？」佛言：「三衣應受持；襯身衣、被衣、雨浴衣、覆瘡衣、蚊幮、敷經行處衣、障壁虱衣、單敷衣、坐具、護髀衣、護𨄔衣、護頭衣、拭體巾、拭手、面巾、針綖囊、缽囊、革屣囊、漉水囊，如此諸衣、若似衣皆應受持。」

有一比丘白佛言：「世尊！常為我等讚歎少欲知足，我甚樂之。愿聽我等裸形！」佛言：「愚癡人！欲作外道儀法，犯者偷羅遮！」

有諸比丘白佛，或欲作人發衣、鹿皮衣、羊皮衣、鳥毛衣、馬鬣衣、牦牛尾衣、草樹皮葉衣。佛言：「愚癡人！欲作外道儀法，一切外道儀法皆不得作，作者偷羅遮。」

有一比丘白佛：「愿聽我等內著貫頭衣，跋那衣披上！」佛言：「愚癡人！欲作白衣

【現代漢語翻譯】 現代漢語譯本 有比丘沒有在臥具上鋪襯墊，導致僧人的臥具髒污不潔。另有一比丘沒有鋪襯墊，伸腳踩破了臥具。他們將此事稟告佛陀，佛陀說：『爲了保護身體、保護衣服、保護僧人的臥具，允許使用單層鋪墊，鋪在僧人的臥具上。』（單敷：單層鋪墊） 當時，六群比丘因為佛陀不允許在身體下鋪襯墊，就在僧人的臥具上鋪一塊只有幾寸寬的布。他們將此事稟告佛陀，佛陀說：『單層鋪墊的寬窄長短應該和臥具一樣。』 眾比丘不攝心正念而眠，遺失不凈之物，弄髒了單層鋪墊。他們將此事稟告佛陀，佛陀說：『應該在單層鋪墊上再鋪坐具。』 有些比丘被壁虱困擾，他們將此事稟告佛陀，佛陀說：『允許另外製作寬窄長短合適的單層鋪墊，鋪在床下，四邊各垂下一尺。』 當時，優波離（Upali）問佛陀：『世尊！應該受持幾種衣物？』佛陀說：『應該受持三種衣：襯身衣、被衣、雨浴衣、覆蓋瘡口的衣、蚊帳、鋪在經行處的衣、遮擋壁虱的衣、單層鋪墊、坐具、保護大腿的衣、保護膝蓋的衣、保護頭部的衣、擦拭身體的巾、擦手巾、擦臉巾、針線袋、缽袋、革屣袋、濾水袋，像這樣的各種衣物，或者類似衣物都應該受持。』 有一比丘稟告佛陀說：『世尊！您經常讚歎我們少欲知足，我非常喜歡。希望允許我們裸露身體！』佛陀說：『愚癡的人！想要效仿外道的儀式，觸犯者判偷蘭遮罪！』（偷蘭遮：一種罪名） 有些比丘稟告佛陀，想要製作人發衣、鹿皮衣、羊皮衣、鳥毛衣、馬鬃衣、牦牛尾衣、草樹皮葉衣。佛陀說：『愚癡的人！想要效仿外道的儀式，一切外道的儀式都不得效仿，效仿者判偷蘭遮罪。』 有一比丘稟告佛陀：『希望允許我們裡面穿著貫頭衣，外面披著跋那衣！』佛陀說：『愚癡的人！想要效仿在家人的穿著』

【English Translation】 English version A certain Bhikshu (monk) did not use a body lining on the sleeping mat, causing the Sangha's (monastic community) bedding to become dirty and unclean. Another Bhikshu did not use a lining and broke the bedding by stepping on it. They reported this to the Buddha, who said, 'To protect the body, protect the clothes, and protect the Sangha's bedding, it is permitted to use a single-layer spread, placed on top of the Sangha's bedding.' (Danfu: single-layer spread) At that time, the Six-Group Bhikshus, because the Buddha did not allow a lining under the body, placed a piece of cloth only a few inches wide on the Sangha's bedding. They reported this to the Buddha, who said, 'The width and length of the single-layer spread should be the same as the bedding.' The Bhikshus, not being mindful while sleeping, lost impure substances and soiled the single-layer spread. They reported this to the Buddha, who said, 'A sitting cloth should be placed on top of the single-layer spread.' Some Bhikshus were troubled by bedbugs. They reported this to the Buddha, who said, 'It is permitted to make another single-layer spread of suitable width and length, placed under the bed, with each side hanging down one foot.' At that time, Upali (Upali) asked the Buddha, 'Venerable One! How many kinds of clothing should be kept?' The Buddha said, 'Three kinds of clothing should be kept: the body lining, the covering cloth, the bathing cloth, the cloth to cover wounds, the mosquito net, the cloth placed in the walking area, the cloth to block bedbugs, the single-layer spread, the sitting cloth, the cloth to protect the thighs, the cloth to protect the knees, the cloth to protect the head, the towel for wiping the body, the hand towel, the face towel, the needle and thread bag, the bowl bag, the leather shoe bag, the water filter bag; all such clothing, or similar clothing, should be kept.' A certain Bhikshu reported to the Buddha, 'Venerable One! You often praise us for having few desires and being content, which I greatly enjoy. I wish to be allowed to be naked!' The Buddha said, 'Foolish person! Wanting to imitate the rituals of external paths, the offender is guilty of a Thullaccaya offense!' (Thullaccaya: a type of offense) Some Bhikshus reported to the Buddha, wanting to make clothes of human hair, deer skin, sheep skin, bird feathers, horse mane, yak tail, or grass and tree bark. The Buddha said, 'Foolish people! Wanting to imitate the rituals of external paths, all rituals of external paths are not allowed to be imitated; the imitator is guilty of a Thullaccaya offense.' A certain Bhikshu reported to the Buddha, 'I wish to be allowed to wear a Kuan Tou (貫頭) garment inside and a Banna (跋那) garment on top!' The Buddha said, 'Foolish person! Wanting to imitate the clothing of laypeople'

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儀法，犯者突吉羅！」

有諸比丘欲內著貫頭衣，外披劫貝衣；或欲作蘇摩衣、斑劫貝衣；或欲著指镮、畫眉眼、著雜色革屣。以是白佛，佛言：「愚癡人！此是白衣儀法，一切白衣儀法皆不得作，犯者突吉羅！」

有一比丘白佛：「愿聽我等著純青、黃、赤、白、黑色衣！」佛言：「純黑色衣產母所著，犯者波逸提；餘四色，突吉羅。」

時諸比丘患頭冷病，以是白佛，佛言：「聽以衣覆，亦聽作帽，暖則止。」

有諸比丘不著僧祇支入聚落，露現胸臆，諸女人見，笑弄。諸比丘以是白佛，佛言：「不應爾！入聚落應著僧祇支，犯者突吉羅！」

有諸比丘著僧祇支風吹落地，以是白佛，佛言：「應著帶。」

有諸比丘在高上作，諸女人在下，見其形體，笑弄。諸比丘羞恥，以是白佛，佛言：「聽作時，取衣后從岐間過，攝著前。」

時跋難陀知未分安居施物處，輒往語言：「何不速分？若不分，或有蟲嚙、水火等難；若分可得自用，若與弟子及作福事。」諸比丘即便分之，跋難陀言：「汝等不別貴賤。」諸比丘言：「汝若善別，為我等分，亦自取分。」即為分之。得分持去，復往余處，如是非一。得重擔衣，還歸所住，諸比丘見，贊言：「汝大福德！得如此衣。」答言

【現代漢語翻譯】 現代漢語譯本： 『儀法，違犯者判處突吉羅（輕罪）！』

有些比丘想要在裡面穿貫頭衣（一種套頭衫），外面披劫貝衣（粗糙的僧衣）；或者想要製作蘇摩衣（一種華麗的僧衣）、斑劫貝衣（有斑點的粗糙僧衣）；或者想要戴戒指、畫眉眼、穿雜色皮鞋。他們將這些情況稟告佛陀，佛陀說：『愚癡的人啊！這些是俗家人的儀容服飾，一切俗家人的儀容服飾都不得效仿，違犯者判處突吉羅（輕罪）！』

有一位比丘稟告佛陀：『希望允許我們穿著純青色、黃色、紅色、白色、黑色的衣服！』佛陀說：『純黑色的衣服是產婦穿的，違犯者判處波逸提（重罪）；其餘四種顏色，判處突吉羅（輕罪）。』

當時，一些比丘患了頭冷病，將此事稟告佛陀，佛陀說：『允許用衣服覆蓋頭部，也允許製作帽子，暖和了就停止。』

有些比丘不穿僧祇支（一種內衣）就進入村落，袒露胸膛，被婦女們看見，遭到嘲笑。比丘們將此事稟告佛陀，佛陀說：『不應該這樣！進入村落應該穿著僧祇支，違犯者判處突吉羅（輕罪）！』

有些比丘穿著僧祇支，被風吹落到地上，將此事稟告佛陀，佛陀說：『應該繫上帶子。』

有些比丘在高處工作，婦女們在下面，看見他們的形體，嘲笑他們。比丘們感到羞恥，將此事稟告佛陀，佛陀說：『允許工作時，取衣服從後面從兩腿之間繞過，收攏到前面。』

當時，跋難陀（一位比丘的名字）知道還沒有分配安居（雨季閉關）期間的施捨物品的地方，就前去說：『為什麼不快點分配？如果不分配，可能會有蟲蛀、水火等災難；如果分配了就可以自己使用，或者給弟子，或者做善事。』比丘們就分配了，跋難陀說：『你們不區分貴賤。』比丘們說：『你如果善於區分，就為我們分配，也自己取一份。』跋難陀就為他們分配了。得到分配的物品后拿走，又去其他地方，像這樣不止一次。得到沉重的衣物，回到住處，比丘們看見，讚歎說：『你真有福德！得到這麼多的衣服。』跋難陀回答說：

【English Translation】 English version: 『Rules of conduct, those who violate them are subject to a Ṭullaccaya (minor offense)!』

Some monks wanted to wear a 'kuṇṭopa' (a type of undergarment) inside and a 'khema' (coarse robe) outside; or they wanted to make a 'soma' robe (a luxurious robe), or a 'paṇḍukhema' robe (a spotted coarse robe); or they wanted to wear finger rings, paint their eyebrows and eyes, and wear multi-colored leather shoes. They reported this to the Buddha, and the Buddha said: 『Foolish people! These are the practices of laypeople. All the practices of laypeople are not to be followed. Those who violate them are subject to a Ṭullaccaya (minor offense)!』

One monk reported to the Buddha: 『May we be allowed to wear pure blue, yellow, red, white, and black robes!』 The Buddha said: 『Pure black robes are worn by mothers who have just given birth. Those who violate this are subject to a Pācittiya (major offense); the other four colors are subject to a Ṭullaccaya (minor offense).』

At that time, some monks were suffering from head colds. They reported this to the Buddha, and the Buddha said: 『You are allowed to cover your heads with cloth, and you are also allowed to make hats. Stop when you feel warm enough.』

Some monks entered villages without wearing the 'saṃghāṭī' (an inner robe), exposing their chests. The women saw them and laughed at them. The monks reported this to the Buddha, and the Buddha said: 『You should not do that! You should wear the 'saṃghāṭī' when entering villages. Those who violate this are subject to a Ṭullaccaya (minor offense)!』

Some monks were wearing the 'saṃghāṭī', and the wind blew it to the ground. They reported this to the Buddha, and the Buddha said: 『You should wear a belt.』

Some monks were working at a high place, and the women below saw their bodies and laughed at them. The monks were ashamed and reported this to the Buddha, and the Buddha said: 『When working, you are allowed to take the robe from behind, pass it between your legs, and gather it in front.』

At that time, Bhaṇḍānanda (name of a monk) knew that the items donated during the 'vassa' (rainy season retreat) had not yet been distributed, so he went and said: 『Why don't you distribute them quickly? If you don't distribute them, there may be damage from insects, water, or fire. If you distribute them, you can use them yourself, or give them to your disciples, or use them for meritorious deeds.』 The monks then distributed them. Bhaṇḍānanda said: 『You don't distinguish between the valuable and the worthless.』 The monks said: 『If you are good at distinguishing, then distribute them for us, and take a share for yourself as well.』 So Bhaṇḍānanda distributed them. After receiving his share, he took it away and went to other places, doing this more than once. He obtained a heavy load of robes and returned to his dwelling. The monks saw him and praised him, saying: 『You are very fortunate! You have obtained so many robes.』 Bhaṇḍānanda replied:

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：「非福所致，諸安居處巧說得耳！」諸比丘種種訶責：「云何一處安居，諸處受施分？」以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種訶責言：「我常說少欲知足，汝今云何多受無厭？」訶已，告諸比丘：「不應一處安居，諸處受安居施分，犯者突吉羅！」

時諸比丘但著上下衣入聚落，以是白佛，佛言：「不應爾，犯者突吉羅！」

有比丘反著衣入聚落，諸比丘見，語言：「反著衣與著不割截衣有何異？」以是白佛，佛言：「不應爾，犯者突吉羅！」

有諸比丘未入村及出村，草木鉤衣破裂，塵土入葉中，欲反著不敢。以是白佛，佛言：「為護衣故，未入村及出村，聽反著。」

有諸比丘染漫衣作條，又有縫葉著衣，或攝作衣葉，或半上向、半下向作葉。以是白佛，佛言：「不應爾，犯者皆突吉羅！」

有諸比丘著雜色衣，以是白佛，佛言：「不應爾，犯者突吉羅！」

有諸比丘雨時倒著衣，水入葉中爛壞。以是白佛，佛言：「雨時不應倒著，若不雨隨意。」

爾時諸比丘有衣缽余物，欲以施僧，白佛，佛言：「九種得施，皆聽施僧：一者、界得施；二者、要得施；三者、限得施；四者、僧得施；五者、現前僧得施；六者

【現代漢語翻譯】 現代漢語譯本： 『這並非是福德所致，只是因為善於言辭罷了！』眾比丘紛紛責備：『為何在一個地方安居，卻接受多個地方的供養？』他們將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀（Bā Nán Tuó，一位比丘的名字）：『你真的這樣做了嗎？』跋難陀回答說：『確實如此，世尊！』佛陀種種責備他說：『我常常教導你們要少欲知足，你現在為何貪得無厭？』責備完畢后，佛陀告訴眾比丘：『不應該在一個地方安居，卻接受多個地方的安居供養，違犯者犯突吉羅（Dū Jí Luó，一種輕罪）！』

當時，一些比丘只穿著上下衣就進入村落，他們將此事稟告佛陀，佛陀說：『不應該這樣做，違犯者犯突吉羅！』

有比丘反穿著衣服進入村落，眾比丘看見后說：『反穿著衣服和穿著沒有割截的衣服有什麼區別？』他們將此事稟告佛陀，佛陀說：『不應該這樣做，違犯者犯突吉羅！』

有些比丘在未進入村落或離開村落時，衣服被草木鉤破，塵土進入衣褶中，想要反穿又不敢。他們將此事稟告佛陀，佛陀說：『爲了保護衣服，在未進入村落或離開村落時，允許反穿。』

有些比丘將染色后的縫綴衣做成條狀，還有的縫綴樹葉在衣服上，或者將樹葉縫成衣服，或者一半向上、一半向下地縫綴樹葉。他們將此事稟告佛陀，佛陀說：『不應該這樣做，違犯者都犯突吉羅！』

有些比丘穿著雜色的衣服，他們將此事稟告佛陀，佛陀說：『不應該這樣做，違犯者犯突吉羅！』

有些比丘下雨時倒穿著衣服，雨水進入衣褶中導致衣服腐爛損壞。他們將此事稟告佛陀，佛陀說：『下雨時不應該倒穿著衣服，如果不下雨則隨意。』

當時，一些比丘有衣服、缽盂等剩餘物品，想要用來佈施給僧團，稟告佛陀，佛陀說：『有九種方式可以佈施，都允許佈施給僧團：第一種，通過劃定區域進行佈施；第二種，通過約定進行佈施；第三種，通過限定時間進行佈施；第四種，佈施給僧團；第五種，佈施給現前僧團；第六種，……』

【English Translation】 English version: 'It is not due to merit, but merely skillful speech that they obtain these comfortable dwellings!' The Bhikkhus (Bǐqiū, Monks) variously rebuked: 'How can one reside in one place for the rains retreat (Ānjiū, rains retreat) and receive offerings from various places?' They reported this matter to the Buddha. The Buddha, on account of this matter, assembled the Sangha (Sēng, monastic community) of Bhikkhus and asked Bānánduó (Bā Nán Tuó, name of a Bhikkhu): 'Is this really so?' He replied: 'It is so, O Blessed One!' The Buddha variously rebuked him, saying: 'I have always taught you to be content with little, how can you now be insatiable?' Having rebuked him, the Buddha told the Bhikkhus: 'One should not reside in one place for the rains retreat and receive offerings for the rains retreat from various places; whoever violates this commits a Dukkhata (Dū Jí Luó, a minor offense)!'

At that time, some Bhikkhus entered villages wearing only their upper and lower robes. They reported this matter to the Buddha. The Buddha said: 'This should not be done; whoever violates this commits a Dukkhata!'

A Bhikkhu entered a village wearing his robe inside out. The Bhikkhus saw him and said: 'What is the difference between wearing a robe inside out and wearing a robe that has not been cut?' They reported this matter to the Buddha. The Buddha said: 'This should not be done; whoever violates this commits a Dukkhata!'

Some Bhikkhus, before entering or after leaving a village, had their robes torn by grass and trees, and dust entered the folds of their robes. They wanted to wear them inside out but dared not. They reported this matter to the Buddha. The Buddha said: 'For the sake of protecting the robes, before entering or after leaving a village, it is permitted to wear them inside out.'

Some Bhikkhus made strips from dyed patchwork robes, and others sewed leaves onto their robes, or made robes from leaves, or sewed leaves with half facing up and half facing down. They reported this matter to the Buddha. The Buddha said: 'This should not be done; whoever violates this commits a Dukkhata!'

Some Bhikkhus wore robes of mixed colors. They reported this matter to the Buddha. The Buddha said: 'This should not be done; whoever violates this commits a Dukkhata!'

Some Bhikkhus wore their robes inside out during the rain, and the water entered the folds, causing them to rot and be damaged. They reported this matter to the Buddha. The Buddha said: 'One should not wear robes inside out during the rain; if it is not raining, one may do as one pleases.'

At that time, some Bhikkhus had robes, bowls, and other leftover items that they wished to donate to the Sangha. They reported this to the Buddha. The Buddha said: 'There are nine ways to donate, all of which are permitted to be donated to the Sangha: First, donating by designating a boundary; second, donating by agreement; third, donating by setting a time limit; fourth, donating to the Sangha; fifth, donating to the present Sangha; sixth, ...'

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、安居僧得施；七者、二部僧得施；八者、教得施；九者、人得施。界得施者：施主言：『施此界內僧。』是名界得施。要得施者：安居時，異界住僧共要，若一處得施盡共分，是名要得施。限得施者：施主言：『施如是如是人。』是名限得施。僧得施者：施主施僧，僧應知所施物，隨宣處分，是名僧得施。現前僧得施者：施主對面施僧，是名現前僧得施。安居僧得施者：施主言：『施此安居僧。』是名安居僧得施。二部僧得施者：施主施二部僧，若比丘多、比丘尼少，若比丘尼多、比丘少，皆應中分；若有比丘、無比丘尼，比丘應盡分；若有比丘尼、無比丘，比丘尼應盡分；是名二部僧得施。教得施者：施主教僧作如是如是用，若共分，是名教得施。人得施者：施主言：『我施某甲。』是名人得施。

「復有五種得施：施佛及僧、施佛及比丘尼僧、施佛及二部僧、為人施、僧長請施。」

有一沙彌命過，諸比丘不知云何處分其物？以是白佛，佛言：「若生時已與人，應與之；若生時不已與人，現前僧應分。」

有一少知識比丘命過，有上下衣及非衣。諸比丘不知云何？以是白佛，佛言：「若生時不已與人，現前僧應分；若生時已與人，而未持去者，僧應白二羯磨與之。」

一比丘唱言：「

【現代漢語翻譯】 現代漢語譯本 有九種獲得佈施的方式：一是界得施（界限施），二是約得施（約定施），三是限得施（限定施），四是僧得施（僧眾施），五是現前僧得施（現前僧施），六是安居僧得施（安居僧施），七是二部僧得施（二部僧施），八是教得施（教導施），九是人得施（個人施）。

界得施：施主說：『我佈施這個界限內的僧眾。』這稱為界得施。

約得施：在安居期間，不同界限的僧眾共同約定，如果在一個地方獲得佈施，就全部共同分配，這稱為約得施。

限得施：施主說：『我佈施給某某人。』這稱為限得施。

僧得施：施主佈施給僧眾，僧眾應該知道所佈施的物品，並按照宣告的方式進行分配，這稱為僧得施。

現前僧得施：施主當面佈施給僧眾，這稱為現前僧得施。

安居僧得施：施主說：『我佈施給這些安居的僧眾。』這稱為安居僧得施。

二部僧得施：施主佈施給比丘（Bhikkhu）和比丘尼（Bhikkhuni）二部僧眾，如果比丘多而比丘尼少，或者比丘尼多而比丘少，都應該平均分配；如果只有比丘而沒有比丘尼，比丘應該全部分配；如果只有比丘尼而沒有比丘，比丘尼應該全部分配；這稱為二部僧得施。

教得施：施主告訴僧眾應該如何使用佈施的物品，比如共同分配，這稱為教得施。

人得施：施主說：『我佈施給某甲。』這稱為人得施。

還有五種獲得佈施的方式：佈施給佛（Buddha）和僧眾、佈施給佛和比丘尼僧眾、佈施給佛和二部僧眾、為人佈施、僧團長老請求佈施。

有一個沙彌（Śrāmaṇera）去世了，眾比丘不知道該如何處理他的遺物？因此稟告佛陀（Buddha），佛陀說：『如果他生前已經給予他人，就應該給予；如果他生前沒有給予他人，現前僧眾應該分配。』

有一位少有知識的比丘去世了，留有上下衣和非衣。眾比丘不知道該如何處理？因此稟告佛陀，佛陀說：『如果他生前沒有給予他人，現前僧眾應該分配；如果他生前已經給予他人，但還沒有拿走，僧眾應該通過白二羯磨（baini-karma，兩次宣告的羯磨）給予他。』

一位比丘唱言：

【English Translation】 English version There are nine ways to receive offerings: first, offering within a boundary (界得施); second, offering by agreement (約得施); third, offering with limitations (限得施); fourth, offering to the Sangha (僧得施); fifth, offering to the present Sangha (現前僧得施); sixth, offering to the Sangha during the retreat (安居僧得施); seventh, offering to the two-fold Sangha (二部僧得施); eighth, offering by instruction (教得施); ninth, offering to an individual (人得施).

Offering within a boundary: The donor says, 'I offer to the Sangha within this boundary.' This is called offering within a boundary.

Offering by agreement: During the retreat, monks from different boundaries agree that if offerings are received in one place, they will all be distributed together. This is called offering by agreement.

Offering with limitations: The donor says, 'I offer to so-and-so.' This is called offering with limitations.

Offering to the Sangha: The donor offers to the Sangha, and the Sangha should know what is being offered and distribute it according to the declared method. This is called offering to the Sangha.

Offering to the present Sangha: The donor offers to the Sangha face-to-face. This is called offering to the present Sangha.

Offering to the Sangha during the retreat: The donor says, 'I offer to the Sangha during this retreat.' This is called offering to the Sangha during the retreat.

Offering to the two-fold Sangha: The donor offers to the Sangha of Bhikkhus (比丘) and Bhikkhunis (比丘尼). If there are more Bhikkhus and fewer Bhikkhunis, or more Bhikkhunis and fewer Bhikkhus, they should be divided equally. If there are only Bhikkhus and no Bhikkhunis, the Bhikkhus should receive all. If there are only Bhikkhunis and no Bhikkhus, the Bhikkhunis should receive all. This is called offering to the two-fold Sangha.

Offering by instruction: The donor instructs the Sangha on how to use the offered items, such as distributing them together. This is called offering by instruction.

Offering to an individual: The donor says, 'I offer to so-and-so.' This is called offering to an individual.

There are also five kinds of offerings: offering to the Buddha (Buddha) and the Sangha, offering to the Buddha and the Bhikkhuni Sangha, offering to the Buddha and the two-fold Sangha, offering on behalf of someone, and offering requested by the Sangha elder.

A Śrāmaṇera (沙彌) passed away, and the Bhikkhus did not know how to dispose of his belongings. They reported this to the Buddha, who said, 'If he had already given them to someone while alive, they should be given to that person. If he had not given them to anyone while alive, the present Sangha should distribute them.'

A Bhikkhu with little knowledge passed away, leaving upper and lower robes and non-robes. The Bhikkhus did not know what to do. They reported this to the Buddha, who said, 'If he had not given them to anyone while alive, the present Sangha should distribute them. If he had already given them to someone while alive, but they had not yet been taken away, the Sangha should give them to him through a baini-karma (白二羯磨, a formal act of the Sangha involving two announcements).'

A Bhikkhu proclaimed:

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大德僧聽！某甲比丘於此命過，生存時所有，若衣、若非衣，現在僧應分，今與某甲。若僧時到僧忍聽。白如是。」

「大德僧聽！某甲比丘於此命過，生存時所有，若衣、若非衣，現在僧應分，今與某甲。誰諸長老忍，默然；若不忍者，說。僧已與某甲衣竟。僧忍，默然故。是事如是持。」

有一多知識比丘，為國王、大臣、眾人所供養，命過其物甚多。諸比丘不知云何？以是白佛，佛言：「若生時先已與人，應白二羯磨與。若生時不已與人，有可分、不可分者，若婆那衣、蘇摩衣、劫貝衣、拘攝毛長五指、若僧伽梨、優多羅僧、安陀會、若下衣、若舍勒、若單敷、若襯身衣、若被、若坐具，若針綖囊、漉水囊、缽囊、革屣囊、若大小缽、戶鉤，如是等物是可分者，現在僧盡應分。若錦、若綺、若毛𣯟、若氈、若拘攝毛過五指、若雨浴衣、若覆瘡衣、若蚊幮、若經行敷、若遮壁虱單敷、若坐臥床及踞床；除大小瓦缽、瓦澡灌，餘一切瓦器；除大小鐵缽、戶鉤、截甲刀、針，餘一切鐵器；除銅揵镃、銅多羅盛眼藥物，餘一切銅器；若傘蓋、錫杖，如是等物是不可分者，應屬僧用。」

有諸比丘得安居施未分，或有命過者、反俗者、作外道者、遠行者、作沙彌者、更受大戒者、變成二根者、根滅者。

【現代漢語翻譯】 現代漢語譯本： 『大德僧眾請聽！某甲（姓名）比丘在此去世，他生前所有的東西，無論是衣服還是非衣服，現在僧團應該分配，現在給予某甲（姓名）。如果僧團認為時機已到，請允許。就這樣稟告。』

『大德僧眾請聽！某甲（姓名）比丘在此去世，他生前所有的東西，無論是衣服還是非衣服，現在僧團應該分配，現在給予某甲（姓名）。哪位長老同意，請默然；如果不同意，請說出來。僧團已經將衣服給予某甲（姓名）完畢。僧團同意，所以默然。此事就這樣決定。』

有一位博學多聞的比丘，受到國王、大臣、民眾的供養，去世後遺留很多物品。眾比丘不知道該怎麼辦？因此稟告佛陀，佛陀說：『如果（這位比丘）生前已經將物品給予他人，應該通過白二羯磨（一種僧團決議程式）來確認。如果生前沒有給予他人，那麼有可分配和不可分配的物品。如果是婆那衣（粗布衣）、蘇摩衣（細布衣）、劫貝衣（木棉衣）、拘攝毛（羊毛）長度超過五指的製品、僧伽梨（大衣）、優多羅僧（上衣）、安陀會（中衣）、下衣、舍勒（裹瘡布）、單敷（單層鋪墊）、襯身衣（內衣）、被、坐具，針線囊、濾水囊、缽囊、革屣囊（鞋袋），大小缽、戶鉤等物品，這些是可分配的，現在僧團應該全部進行分配。如果是錦、綺、毛𣯟（毛織品）、氈、拘攝毛長度超過五指的製品、雨浴衣（雨衣）、覆瘡衣（蓋瘡布）、蚊幮（蚊帳）、經行敷（禪修用鋪墊）、遮壁虱單敷（防壁虱的單層鋪墊）、坐臥床及踞床（矮床）；除了大小瓦缽、瓦澡灌（瓦制澡盆），其餘一切瓦器；除了大小鐵缽、戶鉤、截甲刀、針，其餘一切鐵器；除了銅揵镃（銅磬）、銅多羅盛眼藥物（銅製眼藥盒），其餘一切銅器；傘蓋、錫杖等物品，這些是不可分配的，應該歸僧團使用。』

有些比丘得到安居施（雨季安居期間的供養）尚未分配，或者有人去世、還俗、成為外道、遠行、成為沙彌、重新受大戒、變成二根人（雙性人）、失去效能力。

【English Translation】 English version: 『Venerable Sangha, listen! The bhikkhu named so-and-so has passed away here. Whatever he possessed during his lifetime, whether clothing or non-clothing, should now be distributed by the Sangha, and is now given to so-and-so. If the Sangha deems it the appropriate time, please permit it. This is the announcement.』

『Venerable Sangha, listen! The bhikkhu named so-and-so has passed away here. Whatever he possessed during his lifetime, whether clothing or non-clothing, should now be distributed by the Sangha, and is now given to so-and-so. Whoever among the elders agrees, let them remain silent; if anyone disagrees, let them speak. The Sangha has now completed the distribution of clothing to so-and-so. The Sangha agrees, therefore remains silent. Let this matter be thus concluded.』

There was a bhikkhu who was very knowledgeable and was supported by kings, ministers, and the public. He left behind many possessions when he passed away. The bhikkhus did not know what to do. Therefore, they reported this to the Buddha, and the Buddha said: 『If (this bhikkhu) had already given the items to others during his lifetime, it should be confirmed through a Bala-dvi-karma (formal act of the Sangha). If he had not given them to others during his lifetime, then there are items that are distributable and non-distributable. If they are bhona robes (coarse cloth robes), sumo robes (fine cloth robes), kappasa robes (cotton robes), kusa wool (sheep wool) longer than five fingers, sanghati (outer robe), uttarasanga (upper robe), antaravasa (inner robe), lower robes, salaka (wound covering cloth), single-layer spreads, undergarments, blankets, sitting cloths, needle and thread bags, water filter bags, bowl bags, leather sandal bags, large and small bowls, door hooks, etc., these are distributable items, and the present Sangha should distribute them all. If they are brocades, silks, wool blankets, felt, kusa wool longer than five fingers, bathing robes, wound covering cloths, mosquito nets, walking meditation spreads, single-layer spreads to prevent bedbugs, sitting and sleeping beds and low chairs; except for large and small clay bowls, clay bathing pots, all other clay utensils; except for large and small iron bowls, door hooks, nail clippers, needles, all other iron utensils; except for copper ghanta (gongs), copper tarala containers for eye medicine, all other copper utensils; umbrellas, staffs, etc., these are non-distributable items and should belong to the Sangha.』

Some bhikkhus received anivasika offerings (offerings during the rainy season retreat) that have not yet been distributed, or some have passed away, disrobed, become followers of other religions, traveled far away, become samaneras (novices), re-ordained, become ubhatobyanjanakas (hermaphrodites), or lost their sexual capacity.

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諸比丘不知云何？以是白佛，佛言：「安居得施未分，若命過者，生時已與人，應白二羯磨與之；若生時不已與人，現前僧應分。反俗、作外道、遠行、變成二根、根滅亦如是。作沙彌者，應與沙彌分。更受大戒者，應與大比丘分。」

有諸比丘于安居中未得安居施，或命過乃至根變，后得施亦如是。比丘尼亦如是。

時調達得安居施未分，破僧。諸比丘不知云何？以是白佛，佛言：「若僧未破得物，應等分。若破后得物，應隨所施分。」

有諸比丘同界僧破，后欲作諸羯磨，與人受具足戒。不知云何？以是白佛，佛言：「若僧已破，雖同界聽作羯磨行僧事，不犯別眾。」

有一住處，一比丘住，非安居時得施僧衣，作是念：「佛說四人已上名僧，我今一人，不知云何？」以是白佛，佛言：「應受持、若凈施、若施人。若不爾，余比丘來應共分。」

若有比丘住處，非安居時得施僧物，若無比丘，比丘尼應分。若有比丘尼住處，非安居時得施比丘尼僧衣，若無比丘尼，比丘應分。

若有比丘住處，非安居時比丘命過，無比丘，比丘尼應分。若有比丘尼住處，非安居時比丘尼命過，無比丘尼，比丘應分。安居時得施皆亦如是。

有一外道弟子于佛法律中出家，其諸親族咸作

【現代漢語翻譯】 現代漢語譯本： 諸位比丘不知該如何處理？因此稟告佛陀，佛陀說：『安居期間獲得的佈施尚未分配，如果有人去世，若生前已經答應給某人，應當通過二次羯磨（一種僧團的儀式）給予此人；若生前沒有答應給某人，現前僧團應當分配。還俗、成為外道、遠行、變成二根（指同時具有男女兩性的性器官）、根滅（指性器官喪失功能）的情況也一樣。如果有人做了沙彌，應當分給沙彌那一份。如果有人重新受了大戒，應當分給大比丘那一份。』 有些比丘在安居期間沒有得到安居施，或者有人去世乃至性根發生變化，之後得到的佈施也按此處理。比丘尼也一樣。 當時提婆達多（Devadatta）得到安居施尚未分配，就破壞了僧團。諸位比丘不知該如何處理？因此稟告佛陀，佛陀說：『如果僧團未破裂時得到的財物，應當平等分配。如果破裂后得到的財物，應當按照施主所指定的分配。』 有些比丘在同一區域的僧團破裂后，想要舉行羯磨，為人授具足戒。不知該如何處理？因此稟告佛陀，佛陀說：『如果僧團已經破裂，即使在同一區域，也允許舉行羯磨，進行僧團事務，不算是別眾（指不合法的僧團集會）。』 有一個住處，只有一個比丘居住，在非安居期間得到佈施的僧衣，他心想：『佛陀說四人以上才稱為僧團，我現在只有一人，不知該如何處理？』因此稟告佛陀，佛陀說：『應當接受並持有，無論是凈施（指無條件佈施）還是施與個人。如果不是這樣，其他比丘來的時候應當共同分配。』 如果有比丘居住的地方，在非安居期間得到佈施的僧物，如果沒有比丘，比丘尼應當分配。如果有比丘尼居住的地方，在非安居期間得到佈施的比丘尼僧衣，如果沒有比丘尼，比丘應當分配。 如果有比丘居住的地方，在非安居期間比丘去世，如果沒有比丘，比丘尼應當分配。如果有比丘尼居住的地方，在非安居期間比丘尼去世，如果沒有比丘尼，比丘應當分配。安居期間得到的佈施也按此處理。 有一個外道弟子在佛陀的教法中出家，他的親族都...

【English Translation】 English version: What should the Bhikkhus do? They reported this to the Buddha, and the Buddha said: 'If the distribution of the alms received during the Retreat has not been completed, and someone passes away, if he had already promised it to someone while alive, it should be given to that person through a second kamma (formal act of the Sangha); if he had not promised it to anyone while alive, the present Sangha should distribute it. The same applies to those who renounce the Order, become adherents of other religions, travel far away, become hermaphrodites (ubhatobyanjanaka, having both male and female sexual organs), or lose their sexual organs. If someone becomes a samanera (novice monk), he should be given the share of a samanera. If someone receives the full ordination again, he should be given the share of a fully ordained bhikkhu.' Some bhikkhus did not receive the alms given during the Retreat, or someone passed away or their sexual organs changed, the same applies to alms received later. The same applies to bhikkhunis (female monks). At that time, Devadatta (Devadatta) received the alms given during the Retreat but had not distributed them, and then he caused a schism in the Sangha. What should the bhikkhus do? They reported this to the Buddha, and the Buddha said: 'If the property was received before the Sangha split, it should be distributed equally. If the property was received after the split, it should be distributed according to the donor's wishes.' Some bhikkhus in the same area, the Sangha split, and later they wanted to perform kamma (formal act of the Sangha), and give full ordination to someone. What should they do? They reported this to the Buddha, and the Buddha said: 'If the Sangha has already split, even in the same area, they are allowed to perform kamma and conduct Sangha affairs, it is not considered a separate assembly (bhinnasangha, an illegal assembly of monks).' There was a dwelling place where only one bhikkhu lived, and he received robes donated to the Sangha during a time other than the Retreat. He thought: 'The Buddha said that four or more people are called a Sangha, but now I am alone, what should I do?' He reported this to the Buddha, and the Buddha said: 'He should accept and hold it, whether it is a pure donation (parisuddhadana, unconditional donation) or a donation to an individual. If not, when other bhikkhus come, they should share it together.' If there is a dwelling place where bhikkhus live, and alms are donated to the Sangha during a time other than the Retreat, if there are no bhikkhus, the bhikkhunis should distribute it. If there is a dwelling place where bhikkhunis live, and robes are donated to the bhikkhuni Sangha during a time other than the Retreat, if there are no bhikkhunis, the bhikkhus should distribute it. If there is a dwelling place where bhikkhus live, and a bhikkhu passes away during a time other than the Retreat, if there are no bhikkhus, the bhikkhunis should distribute it. If there is a dwelling place where bhikkhunis live, and a bhikkhuni passes away during a time other than the Retreat, if there are no bhikkhunis, the bhikkhus should distribute it. The same applies to alms received during the Retreat. There was a disciple of another religion who became a monk in the Buddha's teachings, and all his relatives...

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是言：「云何舍我阿羅漢道，于沙門釋子中出家？當還取之！」復作是言：「彼若聞者，或能逃避。沙門釋子不破安居，爾時往取必得無疑。」彼比丘聞，不知云何？以是白佛，佛言：「聽破安居去。」彼比丘便從一住處至一住處，不知應於何處受安居施分？以是白佛，佛言：「若住日多處，應于彼受分。」

有二比丘共在道行，一比丘病，一比丘看之，彼遂命過。看病比丘持其衣缽來至佛所，以是白佛。佛以是事集比丘僧，告諸比丘：「看病甚難，今聽以三衣缽白二羯磨與之。」

一比丘唱言：「大德僧聽！某甲比丘命過，三衣缽現在僧應分，今以與看病人。若僧時到僧忍聽。白如是。」

「大德僧聽！某甲比丘命過，三衣缽現在僧應分，今以與看病人。誰諸長老忍，默然；若不忍者，說。僧已與某甲比丘衣缽竟；僧忍，默然故。是事如是持。」

有一比丘懶惰，初不佐助眾事，亦不給侍和尚、阿阇梨，得病無人看視，屎尿污身，不凈臭穢。佛按行房見，自為洗浴，浣濯其衣，除去不凈，扶臥床上，在邊安慰：「汝莫恐怖！汝今終不以此命過。」彼比丘聞已歡喜，佛復為說種種妙法，遠塵離垢，于諸法中得法眼凈。佛以是事集比丘僧，問阿難：「某房比丘，何以無人看？」阿難具以事答，

【現代漢語翻譯】 現代漢語譯本：他們說：『他為何捨棄阿羅漢之道，在沙門釋迦的弟子中出家？應當把他抓回去！』又說：『如果他聽說了，可能會逃跑。沙門釋迦的弟子不會破壞安居，那時去抓他必定能抓到。』那位比丘聽了，不知如何是好，便將此事稟告佛陀。佛陀說：『允許他破壞安居離開。』那位比丘便從一個住處到另一個住處，不知應該在何處接受安居的施捨。因此將此事稟告佛陀，佛陀說：『如果在一個地方住的時間較長，就應該在那裡接受施捨。』 有兩位比丘一同在路上行走，其中一位比丘生病了，另一位比丘照顧他，後來生病的比丘去世了。照顧病人的比丘拿著他的衣缽來到佛陀處，將此事稟告佛陀。佛陀因此事召集比丘僧眾，告訴各位比丘：『照顧病人非常困難，現在允許通過白二羯磨的方式將三衣缽給予照顧病人的人。』 一位比丘唱言：『大德僧眾請聽！某甲比丘去世了，他的三衣缽現在應該由僧眾分配，現在將它給予照顧病人的人。如果僧眾認為時機已到，就請忍可。稟告完畢。』 『大德僧眾請聽！某甲比丘去世了，他的三衣缽現在應該由僧眾分配，現在將它給予照顧病人的人。哪位長老忍可，請默然；如果不忍可，請說出來。僧眾已經將某甲比丘的衣缽給予照顧病人的人了；僧眾忍可，所以默然。此事就這樣決定。』 有一位比丘懶惰，從不幫助大眾做事，也不侍奉和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），生病了沒有人照顧，屎尿沾滿身體，不乾淨且臭穢。佛陀巡視僧房時看到了，親自為他洗浴，清洗他的衣服，除去污穢，扶他躺在床上，在一旁安慰他：『你不要害怕！你現在不會因此而死的。』那位比丘聽了非常歡喜，佛陀又為他說種種妙法，使他遠離塵垢，在諸法中得到法眼凈。佛陀因此事召集比丘僧眾，問阿難（Ananda，阿難尊者）：『某房的比丘，為什麼沒有人照顧？』阿難將事情的經過詳細地回答了。

【English Translation】 English version: They said, 'Why did he abandon the path of Arhat (one who is worthy) and become a monk among the disciples of the Shramana (ascetic) Shakya (釋迦)? We should take him back!' They also said, 'If he hears about it, he might run away. The Shramana Shakya's disciples do not break their retreat (An居, Rainy Season Retreat), so we will definitely be able to catch him if we go then.' That Bhikshu (比丘, monk) heard this and did not know what to do, so he reported the matter to the Buddha. The Buddha said, 'Allow him to break his retreat and leave.' That Bhikshu then went from one dwelling place to another, not knowing where he should receive the offerings for the retreat. Therefore, he reported this matter to the Buddha, and the Buddha said, 'If he stays in a place for a longer time, he should receive the offerings there.' Two Bhikshus were walking together on the road, and one of the Bhikshus became ill. The other Bhikshu took care of him, and later the sick Bhikshu passed away. The Bhikshu who took care of the sick Bhikshu came to the Buddha with his robes and bowl, and reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha (僧伽, monastic community) because of this matter and told the Bhikshus, 'Taking care of the sick is very difficult. Now, I allow the three robes and bowl to be given to the person who took care of the sick person through a Karma (羯磨, formal act of the Sangha) procedure.' One Bhikshu announced, 'Venerable Sangha, please listen! Bhikshu 'So-and-so' has passed away, and his three robes and bowl should now be distributed by the Sangha. Now, we will give them to the person who took care of the sick person. If the Sangha thinks the time is right, please consent. This is the announcement.' 'Venerable Sangha, please listen! Bhikshu 'So-and-so' has passed away, and his three robes and bowl should now be distributed by the Sangha. Now, we will give them to the person who took care of the sick person. Whoever among the elders consents, please remain silent; if anyone does not consent, please speak up. The Sangha has already given the robes and bowl of Bhikshu 'So-and-so' to the person who took care of the sick person; the Sangha consents, therefore they are silent. This matter is thus decided.' There was a lazy Bhikshu who never helped with the community's affairs, nor did he serve his Upadhyaya (和尚, preceptor) or Acarya (阿阇梨, teacher). When he became ill, no one took care of him. His body was soiled with feces and urine, unclean and foul-smelling. The Buddha saw this while inspecting the monastic cells, personally bathed him, washed his clothes, removed the filth, helped him lie down on the bed, and comforted him by his side, saying, 'Do not be afraid! You will not die from this now.' That Bhikshu was very happy to hear this, and the Buddha then spoke various wonderful Dharma (法, teachings) for him, causing him to be free from defilements and attain the pure Dharma eye (法眼凈) in all Dharmas. The Buddha gathered the Bhikshu Sangha because of this matter and asked Ananda (阿難, personal attendant of the Buddha), 'Why is there no one taking care of the Bhikshu in that cell?' Ananda answered in detail about what had happened.

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佛語阿難：「汝等所作非法！比丘無有父母，自不相看，誰看汝等？今聽諸比丘看病人。」

諸比丘不知誰應看病，以是白佛，佛言：「弟子應看和尚，和尚應看弟子。阿阇梨，同和尚、阿阇梨亦如是。」

有客來比丘病，無和尚、阿阇梨，亦無同師，無有看者。諸比丘不知云何？以是白佛，佛言：「應先勸一人看之，若無此人，應日日次第差一人，若不肯，如法治。」

時諸比丘競往看視，惱亂病者。以是白佛，佛言：「不應爾！應兩三人往，為料理病所宜事。」

時看病人求藥艱難，而病人不肯服，妨廢行道。以是白佛，佛言：「病人有五事難看：不能節量食，不肯服病所宜藥，不肯向看病人說病狀貌，不從看病人教，不能恒觀無常。有五事不能看病：不知病所宜藥；不能得隨病食；不能為病人說法，示教利喜；惡厭病人屎尿涕唾；為利故看，不以慈心。」

有諸看病人，或為病人、或為私，行去後病人命過，餘人得其衣缽。以是白佛，佛言：「不應趣與人，應與究竟看病者。」

有一比丘病，看病人多，諸比丘不知幾人應得衣？以是白佛，佛言：「若比丘命過，應與二人衣：比丘、沙彌。雖父母、兄弟，亦不應與。若比丘尼命過，應與三人衣：比丘尼、式叉摩那、沙彌尼

【現代漢語翻譯】 現代漢語譯本 佛陀告訴阿難 (Ananda)：『你們這樣做是不合法的！比丘 (bhiksu) 沒有父母，自己不互相照顧，誰來照顧你們呢？從今以後允許比丘 (bhiksu) 們照顧病人。』

眾比丘 (bhiksu) 不知道應該由誰來照顧病人，因此稟告佛陀。佛陀說：『弟子應該照顧和尚 (upadhyaya)，和尚 (upadhyaya) 應該照顧弟子。阿阇梨 (acarya)，與和尚 (upadhyaya)、阿阇梨 (acarya) 的關係也是如此。』

如果有外來的比丘 (bhiksu) 生病，沒有和尚 (upadhyaya)、阿阇梨 (acarya)，也沒有同門師兄弟，沒有人照顧。眾比丘 (bhiksu) 不知道該怎麼辦，因此稟告佛陀。佛陀說：『應該先勸一個人去照顧他，如果沒有這樣的人，應該每天輪流安排一個人，如果不肯，就依法懲治。』

當時，眾比丘 (bhiksu) 爭先恐後地去探視病人，打擾了病人。因此稟告佛陀，佛陀說：『不應該這樣！應該兩三個人一起去，為病人料理適宜的事情。』

當時，照顧病人的人求藥困難，而病人不肯服藥，妨礙了修行。因此稟告佛陀，佛陀說：『病人有五種情況難以照顧：不能節制飲食，不肯服用適合病情的藥物，不肯向照顧病人的人說出病情，不聽從照顧病人的人的教導，不能經常觀察無常。有五種情況不能照顧病人：不知道適合病情的藥物；不能得到適合病情的食物；不能為病人說法，開示教導，使他歡喜；厭惡病人的屎尿涕唾；爲了利益才照顧，不是出於慈悲心。』

有些照顧病人的人，或者爲了病人、或者爲了私事，離開后病人去世了，其他人得到了他的衣缽。因此稟告佛陀，佛陀說：『不應該隨便給別人，應該給最終照顧病人的人。』

有一個比丘 (bhiksu) 生病，照顧病人的人很多，眾比丘 (bhiksu) 不知道應該給幾個人衣服？因此稟告佛陀，佛陀說：『如果比丘 (bhiksu) 去世，應該給兩個人衣服：比丘 (bhiksu)、沙彌 (sramanera)。即使是父母、兄弟，也不應該給。如果比丘尼 (bhiksuni) 去世，應該給三個人衣服：比丘尼 (bhiksuni)、式叉摩那 (siksamana)、沙彌尼 (sramanerika)。』

【English Translation】 English version The Buddha said to Ananda (Ananda): 'What you are doing is unlawful! Bhiksus (bhiksu) have no parents, and if they do not look after each other, who will look after you? From now on, I allow bhiksus (bhiksu) to care for the sick.'

The bhiksus (bhiksu) did not know who should care for the sick, so they reported this to the Buddha. The Buddha said: 'A disciple should care for his Upadhyaya (upadhyaya), and an Upadhyaya (upadhyaya) should care for his disciple. The same applies to an Acarya (acarya), and the relationship between Upadhyaya (upadhyaya) and Acarya (acarya).'

If a visiting bhiksu (bhiksu) is sick, and has no Upadhyaya (upadhyaya), Acarya (acarya), or fellow disciple, and no one to care for him, the bhiksus (bhiksu) do not know what to do, so they reported this to the Buddha. The Buddha said: 'You should first persuade one person to care for him, and if there is no such person, you should arrange for one person to take turns each day. If they refuse, they should be punished according to the Dharma.'

At that time, the bhiksus (bhiksu) rushed to visit the sick, disturbing them. Therefore, they reported this to the Buddha. The Buddha said: 'You should not do that! Two or three people should go together to take care of the patient's needs.'

At that time, it was difficult for those caring for the sick to obtain medicine, and the patient refused to take it, hindering their practice. Therefore, they reported this to the Buddha. The Buddha said: 'There are five difficulties in caring for a patient: they cannot control their diet, they refuse to take medicine suitable for their illness, they refuse to tell the caregiver about their condition, they do not listen to the caregiver's instructions, and they cannot constantly contemplate impermanence. There are five reasons why one cannot care for the sick: they do not know the appropriate medicine for the illness; they cannot obtain food suitable for the illness; they cannot preach the Dharma to the patient, instruct and guide them, and make them happy; they are disgusted by the patient's excrement, urine, mucus, and saliva; they care for the patient for personal gain, not out of compassion.'

Some caregivers, either for the sake of the patient or for personal reasons, left, and the patient died, and others obtained their robes and bowl. Therefore, they reported this to the Buddha. The Buddha said: 'You should not give them away casually, but should give them to the person who ultimately cared for the patient.'

A bhiksu (bhiksu) was sick, and there were many caregivers. The bhiksus (bhiksu) did not know how many people should receive robes. Therefore, they reported this to the Buddha. The Buddha said: 'If a bhiksu (bhiksu) dies, robes should be given to two people: the bhiksu (bhiksu) and the Sramanera (sramanera). Even parents and siblings should not be given them. If a Bhiksuni (bhiksuni) dies, robes should be given to three people: the Bhiksuni (bhiksuni), the Siksamana (siksamana), and the Sramanerika (sramanerika).'

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。」

有諸比丘分看病沙彌物，與沙彌三分之一。以是白佛，佛言：「應等分與。」

有命過比丘，先以衣凈施諸比丘，諸比丘不肯還。以是白佛，佛言：「若彼本非親里，善意施，皆應還。」

時舍利弗、目連自恣竟，於左右遊行，同安居及近住處諸比丘多有隨從。諸白衣見，人人各念：「當爲舍利弗、目連施僧安居衣。」即便施之，大有所得。彼得施處諸比丘，語舍利弗、目連言：「共分此衣。」答言：「我等不同安居，正可得食，無此衣分。」以是白佛，佛言：「應盡共分。」

時乙師達多、跋陀羅自恣竟，亦與眾多比丘於左右遊行。諸白衣見，作是言：「若比丘於我住處安居者，我施此衣。」所得亦多，彼諸客比丘索共分之，答言：「施我界內安居比丘，不得與汝。」以是白佛，佛言：「不應共分。」

時有估客赍欽婆羅，從波利國來到拘舍羅，聞佛出世有大威神，諸弟子亦復如是，便大持欽婆羅衣施僧。諸比丘言：「佛未聽我等受欽婆羅衣。」以是白佛，佛言：「聽受。」復別與上座，亦不敢受，言：「佛未聽我等別受欽婆羅衣。」以是白佛，佛言：「亦聽別受。」

時毗舍佉母作是言：「若住我所作房者，應著用我三衣、襯身衣、被衣、雨浴衣、覆瘡衣、單敷衣、

【現代漢語翻譯】 現代漢語譯本： 有幾位比丘分看病沙彌（Śrāmaṇera，佛教出家沙彌）的物品，只給沙彌三分之一。他們將此事稟告佛陀，佛陀說：『應該平等分配。』 有一位比丘去世了，他生前將乾淨的衣服佈施給其他比丘，但那些比丘不肯歸還。他們將此事稟告佛陀，佛陀說：『如果他生前與你們並非親屬，只是出於善意佈施，你們都應該歸還。』 當時，舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）、目連（Maudgalyāyana，神通第一的佛陀十大弟子之一）自恣（Pravāraṇā，雨季安居結束時的儀式）結束后，在左右遊行，一同安居以及住在附近的許多比丘都跟隨他們。一些在家居士看到后，各自心想：『應當為舍利弗、目連佈施安居衣。』於是就佈施了，得到了很多。那些得到佈施的比丘，對舍利弗、目連說：『一起分這些衣服吧。』舍利弗、目連回答說：『我們沒有一起安居，只能得到食物，沒有這些衣服的份額。』他們將此事稟告佛陀，佛陀說：『應該全部一起分。』 當時，乙師達多（名字待考證）、跋陀羅（Bhadra，賢者）自恣結束后，也與許多比丘在左右遊行。一些在家居士看到后，這樣說：『如果比丘在我住的地方安居，我就佈施這些衣服。』得到的也很多，那些客比丘要求一起分，回答說：『這是佈施給我們界內安居比丘的，不能給你們。』他們將此事稟告佛陀，佛陀說：『不應該一起分。』 當時，有商人帶著欽婆羅（Kiṃbala，一種毛織品）從波利國（Bāri，國家名待考證）來到拘舍羅（Kośala，古印度十六大國之一），聽說佛陀出世，有大威神，他的弟子們也如此，就大量地用欽婆羅衣佈施給僧眾。比丘們說：『佛陀沒有允許我們接受欽婆羅衣。』他們將此事稟告佛陀，佛陀說：『允許接受。』商人又分別佈施給上座（長老），上座也不敢接受，說：『佛陀沒有允許我們分別接受欽婆羅衣。』他們將此事稟告佛陀，佛陀說：『也允許分別接受。』 當時，毗舍佉母（Viśākhā，人名，一位著名的女施主）這樣說：『如果住在我的房子里的人，應該穿用我的三衣（tricīvara，比丘所持的三種袈裟）、襯身衣、被衣、雨浴衣、覆瘡衣、單敷衣、』

【English Translation】 English version: Some Bhikshus (monks) were dividing the belongings of a sick Śrāmaṇera (novice monk), giving the Śrāmaṇera only one-third. They reported this to the Buddha, who said, 'They should be divided equally.' A Bhikshu passed away, having previously donated his clean robes to other Bhikshus, but those Bhikshus were unwilling to return them. They reported this to the Buddha, who said, 'If he was not a relative and donated them out of goodwill, they should all be returned.' At that time, Śāriputra (one of the Buddha's ten chief disciples, known for his wisdom) and Maudgalyāyana (one of the Buddha's ten chief disciples, known for his supernatural powers), after the Pravāraṇā (end of the rainy season retreat), were walking around, and many Bhikshus who had resided together and those living nearby followed them. Some laypeople, seeing this, each thought, 'We should donate robes for the rainy season retreat to Śāriputra and Maudgalyāyana.' So they donated, and much was received. Those Bhikshus who received the donations said to Śāriputra and Maudgalyāyana, 'Let's divide these robes together.' Śāriputra and Maudgalyāyana replied, 'We did not reside together for the rainy season retreat; we can only receive food, not a share of these robes.' They reported this to the Buddha, who said, 'They should all be divided together.' At that time, 乙師達多 (name to be verified) and Bhadra (the virtuous one), after the Pravāraṇā, were also walking around with many Bhikshus. Some laypeople, seeing this, said, 'If Bhikshus reside in my dwelling for the rainy season retreat, I will donate these robes.' Much was also received, and those visiting Bhikshus requested to share them, but they replied, 'These are donated to the Bhikshus residing within our boundary; they cannot be given to you.' They reported this to the Buddha, who said, 'They should not be divided together.' At that time, a merchant carrying Kiṃbala (a type of woolen cloth) came from Bāri (country name to be verified) to Kośala (one of the sixteen great kingdoms of ancient India), having heard that the Buddha had appeared in the world with great power and that his disciples were also like that, so he generously donated Kiṃbala cloth to the Sangha (community of monks). The Bhikshus said, 'The Buddha has not allowed us to receive Kiṃbala cloth.' They reported this to the Buddha, who said, 'You are allowed to receive it.' The merchant also separately donated to the senior monks, but the senior monks did not dare to accept, saying, 'The Buddha has not allowed us to separately receive Kiṃbala cloth.' They reported this to the Buddha, who said, 'You are also allowed to receive it separately.' At that time, Viśākhā (a famous female benefactor) said, 'Those who live in my house should wear my tricīvara (the three robes of a monk), undergarments, blankets, bathing robes, wound-covering cloths, single-layer mats,'

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遮壁虱衣、蚊幮，不得著用餘人衣。」諸比丘謂此屬四方僧，不敢襯身著之。以是白佛，佛言：「若施主現在，聽襯身著。」

有諸比丘尼以衣缽余物施諸比丘，諸比丘不敢受。諸比丘尼言：「我當於何處更求福田？」以是白佛，佛言：「聽隨意受。」

時諸比丘得劫貝經、欽婆羅緯衣，不敢受。以是白佛，佛言：「聽受。」

時舍衛城治欽婆羅人，見諸比丘著欽婆羅衣，語言：「大德所著，若浣、若蹋，使毛出者，極好鮮文。」諸比丘不敢，以是白佛，佛言：「聽浣蹋，若不知，聽僱人。」

有諸比丘于露地浣蹋欽婆羅，諸白衣見，譏訶：「此比丘正似蹋欽婆羅師！」以是白佛，佛言：「應在屏處蹋。」

欲截欽婆羅頭，不知以何截？以是白佛，佛言：「應作剪刀。」

諸比丘著斑色綖織衣，諸白衣見，譏訶言：「沙門釋子與世人何異？」諸比丘以是白佛，佛言：「不應著斑色綖織衣，犯者突吉羅！」

有一女人生兒輒死，後生一男將至諸比丘所，索袈裟衣與著。諸比丘不敢與，以是白佛，佛言：「聽與。」

有一少知識比丘無衣，諸女人乞，不得與。彼言：「我自出物，與我染之。」諸比丘不敢為染，以是白佛，佛言：「聽為染。」

時畢陵伽婆蹉父母

【現代漢語翻譯】 現代漢語譯本： 『遮壁虱衣、蚊幮（蚊帳），不得穿著別人的衣服。』眾比丘認為這些屬於四方僧眾的財產，不敢貼身穿著。因此稟告佛陀，佛陀說：『如果施主還在，允許貼身穿著。』 有些比丘尼用衣缽等剩餘物品佈施給眾比丘，眾比丘不敢接受。比丘尼們說：『我應當在哪裡再尋求福田呢？』因此稟告佛陀，佛陀說：『允許隨意接受。』 當時，眾比丘得到劫貝經（一種布料）、欽婆羅緯衣（一種毛織品），不敢接受。因此稟告佛陀，佛陀說：『允許接受。』 當時，舍衛城管理欽婆羅的人，看見眾比丘穿著欽婆羅衣，說：『大德們所穿的衣服，如果洗滌、捶打，使毛露出來，就非常好看，花紋鮮艷。』眾比丘不敢這樣做，因此稟告佛陀，佛陀說：『允許洗滌捶打，如果不知道怎麼做，允許僱人。』 有些比丘在露天的地方洗滌捶打欽婆羅，一些在家居士看見了，譏諷說：『這些比丘真像捶打欽婆羅的工匠！』因此稟告佛陀，佛陀說：『應該在隱蔽的地方捶打。』 想要裁剪欽婆羅的邊角，不知道用什麼裁剪？因此稟告佛陀，佛陀說：『應該製作剪刀。』 眾比丘穿著帶有斑斕顏色的絲線織成的衣服，一些在家居士看見了，譏諷說：『沙門釋子和世俗人有什麼區別？』眾比丘因此稟告佛陀，佛陀說：『不應該穿著帶有斑斕顏色的絲線織成的衣服，違犯者犯突吉羅（一種輕罪）！』 有一個女人生孩子就死，後來生了一個男孩，將他帶到眾比丘那裡，索要袈裟給他穿。眾比丘不敢給，因此稟告佛陀，佛陀說：『允許給。』 有一位見識少的比丘沒有衣服，一些女人乞討，不能給他。他說：『我自己出材料，請你們為我染色。』眾比丘不敢為他染色，因此稟告佛陀，佛陀說：『允許為他染色。』 當時，畢陵伽婆蹉（一位尊者）的父母……

【English Translation】 English version: 『A cloth to ward off fleas and lice, a mosquito net, one should not wear the clothes of others.』 The bhikkhus (monks) thought that these belonged to the Sangha (monastic community) of the four directions and dared not wear them next to their skin. They reported this to the Buddha, who said, 『If the donor is still present, it is permitted to wear them next to the skin.』 Some bhikkhunis (nuns) gave their leftover robes and bowls to the bhikkhus, but the bhikkhus dared not accept them. The bhikkhunis said, 『Where else should I seek a field of merit?』 They reported this to the Buddha, who said, 『It is permitted to accept them as you wish.』 At that time, the bhikkhus obtained robes made of 『kappasa』 (a type of cloth) and 『kambala』 (a woolen fabric), but they dared not accept them. They reported this to the Buddha, who said, 『It is permitted to accept them.』 At that time, the people of Savatthi (a city) who managed the 『kambala』 saw the bhikkhus wearing 『kambala』 robes and said, 『Venerable sirs, if the robes you wear are washed and beaten to make the wool come out, they will be very beautiful with bright patterns.』 The bhikkhus dared not do this, so they reported it to the Buddha, who said, 『It is permitted to wash and beat them. If you do not know how, it is permitted to hire someone.』 Some bhikkhus were washing and beating 『kambala』 in an open space. Some laypeople saw this and criticized them, saying, 『These bhikkhus are just like 『kambala』 beaters!』 They reported this to the Buddha, who said, 『You should beat them in a secluded place.』 Wanting to cut the edges of the 『kambala』, they did not know what to use to cut it. They reported this to the Buddha, who said, 『You should make scissors.』 The bhikkhus were wearing robes woven with threads of variegated colors. Some laypeople saw this and criticized them, saying, 『What is the difference between the 『shramanas』 (ascetics) who are followers of Shakyamuni (the Buddha) and ordinary people?』 The bhikkhus reported this to the Buddha, who said, 『You should not wear robes woven with threads of variegated colors. Whoever does so commits a 『dukkhata』 (a minor offense)!』 A woman gave birth to children who always died. Later, she gave birth to a boy and brought him to the bhikkhus, asking for a 『kasaya』 (monastic robe) to put on him. The bhikkhus dared not give it, so they reported this to the Buddha, who said, 『It is permitted to give it.』 A bhikkhu with little knowledge had no robes. Some women begged, but they could not give to him. He said, 『I will provide the materials myself, please dye them for me.』 The bhikkhus dared not dye them for him, so they reported this to the Buddha, who said, 『It is permitted to dye them for him.』 At that time, the parents of Pilindavatsa (an honored monk)...

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貧窮，欲以衣供養而不敢。以是白佛。佛以是事集比丘僧，告諸比丘：「若人百年之中，右肩擔父，左肩擔母，于上大小便利，極世珍奇衣食供養，猶不能報須臾之恩。從今聽諸比丘盡心、盡壽供養父母。若不供養得重罪！」

五分律卷第二十 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十一(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第三分之五衣法下

爾時舍夷國猶遵舊典，不與一切異姓婚姻。波斯匿王貪其氏族，自恃兵強，遣使告言：「若不與我婚，當滅汝國。」諸釋共議：「當設何方，免彼兇虐，而不違我國之舊典？」僉曰：「正當簡一好婢，有姿色者，極世莊嚴，號曰釋種，而以與之。」如議，即與波斯匿王備禮娉迎。後生一男，顏貌殊絕，敕諸相師依相立字。諸相師言：「王本以威，而得其母，依義應當字曰琉璃。」至年八歲，王欲教學，作是念：「諸藝之中射為最勝，閻浮提界唯有釋種。佛為菩薩時射一由旬又一拘樓舍，釋摩南射一由旬，最下手者不減一拘樓舍。當令吾子就外氏學！」即敕大臣子弟侍從太子，就釋摩南請受射法。

爾時諸釋新造大堂，共作重要：「先供養佛及諸弟子，然後我等乃處其中。」琉璃太子與其眷屬輒入

【現代漢語翻譯】 現代漢語譯本 有一個人因為貧窮，想要用衣服供養父母卻不敢。因此將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：『如果有人在一百年裡，右肩挑著父親，左肩挑著母親，在他們身上大小便，用盡世間珍奇的衣食供養他們，仍然不能報答須臾的恩情。從今以後允許各位比丘盡心盡力、終身供養父母。如果不供養父母，將犯下重罪！』

《五分律》卷第二十 《大正藏》第 22 冊 No. 1421 《彌沙塞部和醯五分律》

《五分律》卷第二十一(彌沙塞)

宋朝罽賓三藏佛陀什與竺道生等翻譯的第三分之五衣法下

當時舍夷國仍然遵循舊的規矩，不與任何其他姓氏的人通婚。波斯匿王（Prasenajit，拘薩羅國國王）貪圖他們的氏族，仗恃自己兵力強大，派遣使者宣告說：『如果不與我通婚，我就要滅掉你們的國家。』各位釋迦族人共同商議：『應當想什麼辦法，才能免除他的兇殘暴虐，又不違揹我們國家的舊規矩？』大家一致認為：『最好挑選一個美麗的婢女，用世間最好的裝飾打扮她，對外號稱是釋迦族的女子，然後把她嫁給他。』按照商議，就把她嫁給了波斯匿王，並備辦了隆重的聘禮。後來生了一個男孩，容貌非常出衆，波斯匿王命令各位相師根據他的相貌來取名字。各位相師說：『大王本來是用武力才得到他的母親，按照這個意義，應當給他取名叫琉璃（Virudhaka）。』到八歲的時候，國王想要讓他學習技藝，心想：『各種技藝之中，射箭最為重要，在閻浮提（Jambudvipa，我們所居住的這個世界）只有釋迦族人最為擅長。佛陀作為菩薩的時候，能射一由旬（Yojana，古代印度長度單位）又一拘樓舍（Krosha，古代印度長度單位），釋摩南（釋迦族人名）能射一由旬，最差的也能射不低於一拘樓舍。應當讓我的兒子去外祖父家學習！』於是命令大臣子弟侍奉太子，去釋摩南那裡請求學習射箭的方法。

當時各位釋迦族人新建了一座大堂，共同約定：『先供養佛陀和各位弟子，然後我們才能在裡面居住。』琉璃太子和他的隨從擅自進入。

【English Translation】 English version A person was poor and wanted to offer clothes to his parents but dared not. Therefore, he reported this matter to the Buddha. The Buddha gathered the Bhikkhu (monks) sangha (community) because of this matter and told the Bhikkhus: 'If a person carries his father on his right shoulder and his mother on his left shoulder for a hundred years, defecating and urinating on them, and provides them with the most precious clothes and food in the world, he still cannot repay the kindness of a moment. From now on, I allow all Bhikkhus to wholeheartedly and for life support their parents. If they do not support their parents, they will commit a serious crime!'

Vinaya-pitaka in Five Sections, Scroll 20 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya

Vinaya-pitaka in Five Sections, Scroll 21 (Mahisasaka)

Translated by Tripitaka Master Buddhajiva of Kashmir of the Song Dynasty, together with Zhu Daosheng and others, Fifth on the Lower Section of the Third Division on the Law of Five Garments

At that time, the Shakyas (Shakya clan) in the country of Sheyi still followed the old customs and did not marry anyone of a different surname. King Prasenajit (King of Kosala) coveted their clan and, relying on his military strength, sent an envoy to declare: 'If you do not marry me, I will destroy your country.' The Shakyas discussed together: 'What should we do to avoid his cruelty and not violate the old customs of our country?' Everyone agreed: 'It is best to choose a beautiful maid, adorn her with the best decorations in the world, call her a Shakya woman, and then marry her to him.' As agreed, they married her to King Prasenajit and prepared grand betrothal gifts. Later, she gave birth to a boy with an extraordinary appearance. The king ordered the fortune-tellers to name him according to his appearance. The fortune-tellers said: 'The king originally obtained his mother by force, so according to this meaning, he should be named Virudhaka.' When he was eight years old, the king wanted him to learn skills and thought: 'Among all the skills, archery is the most important, and only the Shakyas in Jambudvipa (the world we live in) are the most skilled. When the Buddha was a Bodhisattva (a person who is on the path to Buddhahood), he could shoot one Yojana (an ancient Indian unit of length) and one Krosha (an ancient Indian unit of length). Shakyamuni (a Shakya clan member) could shoot one Yojana, and the worst could shoot no less than one Krosha. I should let my son go to his maternal grandparents' home to learn!' So he ordered the ministers' sons to serve the prince and go to Shakyamuni to ask to learn archery.

At that time, the Shakyas built a new hall and agreed together: 'We must first make offerings to the Buddha and his disciples, and then we can live in it.' Prince Virudhaka and his entourage entered without permission.

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遊戲，諸釋見之，瞋忿罵言：「下賤婢子，我不以汝為良福田！云何世尊未入中坐，而敢在先？」琉璃太子即大忿恨，敕一人言：「汝憶在心，我為王時便以白我！」即便出去。諸釋於後掘去堂土，更為新地，然後請佛及僧于中設食，演說妙法。琉璃太子知射法已，還舍衛城，少年之中便紹王位，先共學人皆居要職。昔受教臣便白王言：「王憶某時諸釋罵不？」王言：「我憶！」臣復白言：「今不報之，復欲何待？」王聞其語，即嚴四種兵，往伐諸釋。世尊聞之，即于路側，坐無蔭舍夷樹下。王遙見佛，下車步進，頭面禮足，白佛言：「世尊！好樹甚多，何故乃坐此無蔭樹下？」世尊答言：「親族蔭樂。」王知佛意愍念諸釋，即回軍還，如是再反。彼臣又復如前白王，王便嚴駕往伐諸釋。佛知諸釋宿對叵避，便止不出。諸釋聞琉璃王來伐其國，亦嚴四兵出相御逆，去一由旬以箭射之，或從耳穿中過，或斷其發，鏟發令盡，鬚眉無餘，及諸戰具一時斷壞，而不傷肉。琉璃王問左右言：「諸釋去此近遠？」答言：「去此一由旬。」王大怖言：「軍鋒未交，已尚如此，若當相接吾軍敗矣！不如反國，圖全為幸！」時彼一臣白言：「釋種皆持五戒，寧失身命，終不害物。王但進軍，勿憂喪敗！」王即從之，敕軍進前。釋種還城

【現代漢語翻譯】 現代漢語譯本 遊戲時，眾位釋迦族人看見了，生氣地罵道：『賤婢所生的，我不認為你是良田福地！為什麼世尊還沒入座，你竟敢搶先？』 琉璃太子（Virudhaka，意為增長）當時非常憤怒，命令一個人說：『你記住這件事，等我當上國王的時候就告訴我！』 那人就出去了。之後，釋迦族人挖走了原來的土地，換上新土，然後請佛陀和僧眾來這裡用餐，並宣講妙法。 琉璃太子學會射箭后，回到舍衛城（Sravasti），在年輕人中繼承了王位，以前一起學習的人都擔任了重要職位。以前教導他的大臣對國王說：『大王還記得以前釋迦族人辱罵您的事嗎？』 國王說：『我記得！』 大臣又說：『現在不報仇，還等什麼呢？』 國王聽了這話，立刻準備了四種軍隊，前去攻打釋迦族。世尊（Bhagavan，意為世尊）聽說了這件事，就在路邊一棵沒有樹蔭的夷樹下坐著。國王遠遠地看見佛陀，就下車步行上前，頭面頂禮佛足，對佛陀說：『世尊！好樹很多，為什麼您要坐在這棵沒有樹蔭的樹下呢？』 世尊回答說：『親族之蔭最為快樂。』 國王知道佛陀是憐憫釋迦族，就率軍返回，這樣反覆了兩次。那位大臣又像之前一樣勸說國王，國王就準備好車駕前去攻打釋迦族。佛陀知道釋迦族的宿業難逃，就阻止自己不再外出。 釋迦族人聽說琉璃王來攻打他們的國家，也準備好四種軍隊出城抵禦，在距離一由旬（Yojana，古代印度長度單位）的地方用箭射擊敵軍，有的箭從耳朵穿過，有的箭射斷了頭髮，把頭髮全部鏟光，眉毛鬍鬚都不剩，所有的戰具一時之間都被射斷損壞，卻沒有傷到肉。琉璃王問左右的人：『釋迦族人距離這裡有多遠？』 回答說：『距離這裡一由旬。』 國王非常害怕地說：『軍隊還沒交鋒就已經這樣了，如果真的交戰，我的軍隊肯定會失敗！不如返回國內，保全自己才是上策！』 這時，一位大臣說：『釋迦族人都持守五戒（Panca-sila），寧願失去生命，也不會傷害眾生。大王只管進軍，不用擔心失敗！』 國王就聽從了他的建議，命令軍隊前進。釋迦族人退回城內。

【English Translation】 English version During a game, the Shakyas (Sakya, meaning able) saw him and angrily scolded, 'You slave girl's son, we don't consider you a field of merit! Why do you dare to be first when the World Honored One (Bhagavan) has not yet taken his seat?' Prince Virudhaka (Virudhaka, meaning increasing) was very angry at that time and ordered a man, 'Remember this, and tell me when I become king!' Then he left. Afterwards, the Shakyas dug away the original earth, replaced it with new earth, and then invited the Buddha (Buddha, meaning awakened one) and the Sangha (Sangha, meaning community) to eat there and expound the wonderful Dharma (Dharma, meaning law). After Prince Virudhaka learned archery, he returned to Sravasti (Sravasti) and inherited the throne among the young people. Those who had studied with him before held important positions. The minister who had taught him before said to the king, 'Does Your Majesty remember when the Shakyas insulted you?' The king said, 'I remember!' The minister added, 'If you don't take revenge now, when will you?' Hearing this, the king immediately prepared four types of troops to attack the Shakyas. The World Honored One (Bhagavan) heard about this and sat under a shadowless Sala tree (Sala) by the roadside. The king saw the Buddha from afar, got out of his chariot, walked forward, prostrated himself at the Buddha's feet, and said to the Buddha, 'World Honored One! There are many good trees, why do you sit under this shadowless tree?' The World Honored One replied, 'The shade of relatives is the most pleasant.' Knowing that the Buddha was compassionate towards the Shakyas, the king led his troops back, repeating this twice. The minister persuaded the king as before, and the king prepared his chariot to attack the Shakyas. Knowing that the Shakyas' karma was unavoidable, the Buddha stopped himself from going out. When the Shakyas heard that King Virudhaka was coming to attack their country, they also prepared four types of troops to resist, shooting arrows at the enemy from a distance of one Yojana (Yojana, an ancient Indian unit of length), some arrows passing through the ears, some cutting off the hair, shaving it all off, leaving no eyebrows or beards, and all the weapons were broken and damaged at once, but without injuring the flesh. King Virudhaka asked his attendants, 'How far away are the Shakyas?' They replied, 'One Yojana away.' The king said in great fear, 'The armies have not yet clashed and it is already like this, if we really fight, my army will surely be defeated! It is better to return to the country and save ourselves!' At this time, a minister said, 'The Shakyas all uphold the Five Precepts (Panca-sila), they would rather lose their lives than harm living beings. Your Majesty, just advance, don't worry about defeat!' The king followed his advice and ordered the troops to advance. The Shakyas retreated into the city.

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，閉門自守，琉璃王遣使語言：「若即開門，當有免者；若吾攻得，不赦一人。」

時目連聞琉璃王欲攻舍夷，白佛言：「愿佛聽我化作鐵籠，籠彼大城！」佛告目連：「汝雖有神力，何能改此定報因緣？」

佛以此義，即說偈言：

「夫業若黑白，　　終不有腐敗， 　雖久要當至，　　還在現前受； 　非空非海中，　　非入山石間， 　莫能於是處，　　得免宿命殃； 　報應之所牽，　　無近遠幽深， 　自然趣其中，　　隨處無不定。」

爾時諸釋見彼軍盛，或言開門取全、或言以死固守，紛紜不定，便共行籌，以少從眾。時魔波旬在開門眾中，七反取籌，開門籌多，即便開之。琉璃王得城已，宣令三軍：「一切釋種皆悉殺之，若非釋種慎勿有害！」三億釋聞，皆捉蘆出言：「我是持蘆釋。」屯門者信，放令得去。於是釋摩南到琉璃王所，琉璃王以為外家公，白言：「阿公！欲求何愿？」答言：「愿莫復殺我諸親！」王言：「此不可得，更求余愿！」又言：「愿從我沒水至出，于其中間聽諸釋出，凡得出者不復殺之。」琉璃王作是念：「水底須臾，何為不可？」即便許之。釋摩南便解頭沐沒，以發系水中樹根，遂不復出。王怪其久，使人入水看之，見其已死，發系樹根，以此白王。王

【現代漢語翻譯】 現代漢語譯本：緊閉城門，堅守自衛。琉璃王（Virudhaka，意為增長）派遣使者來說：『如果立即打開城門，當可有人免於一死；如果我攻破城池，將不赦免一人。』

當時，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）得知琉璃王將要攻打釋迦族（Shakya），稟告佛陀說：『愿佛陀允許我化作鐵籠，籠罩這座大城！』佛陀告訴目連：『即使你有神通之力，又怎能改變這已經註定的因緣果報呢？』

佛陀因此事，說了以下偈語：

『善惡之業，終究不會腐朽敗壞，即使時間久遠，終究會到來，並且在眼前受報；不在空中，不在海中，也不在山石之間，沒有哪個地方，能夠逃脫宿命的災殃；果報的牽引，無論遠近幽深，都會自然而然地趨向那裡，無論在何處都不會改變。』

當時，各位釋迦族人看到敵軍勢盛，有人說打開城門以求保全，有人說以死堅守，眾說紛紜，難以決定，於是大家共同行籌表決，少數服從多數。當時，魔王波旬（Mara，佛教中阻撓修行的魔）也在主張開門的人群中，七次取籌，開門的籌碼較多，於是就打開了城門。琉璃王攻入城池后，下令三軍：『所有釋迦族人全部殺掉，如果不是釋迦族人，切勿傷害！』三億釋迦族人聽到命令，都拿著蘆葦出來說：『我是持蘆釋迦族人。』守門的士兵相信了他們的話，放他們離去。於是，釋摩南（Mahanama，釋迦族人，佛陀的堂兄弟）到琉璃王那裡，琉璃王把他當作外公看待，問道：『阿公！您想要求什麼願望？』他回答說：『希望您不要再殺我的親人！』琉璃王說：『這不可能答應你，你再求其他的願望吧！』釋摩南又說：『希望允許我潛入水中，直到我出來為止，在這期間允許所有的釋迦族人逃出，凡是逃出去的就不再殺害。』琉璃王心想：『在水底不過是片刻時間，這有什麼不可以的呢？』就答應了他。釋摩南便解開頭巾潛入水中，用頭髮繫在水中的樹根上，於是就不再出來了。琉璃王奇怪他很久沒有出來，派人入水檢視，看見他已經死了，頭髮繫在樹根上，就把這件事稟告了琉璃王。

【English Translation】 English version: Closing the gates and defending themselves, King Virudhaka (meaning 'increasing') sent a messenger saying, 'If you open the gates immediately, some may be spared; if I conquer the city, no one will be pardoned.'

At that time, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), hearing that King Virudhaka intended to attack the Shakya clan, reported to the Buddha, 'May the Buddha allow me to transform into an iron cage to enclose this great city!' The Buddha told Maudgalyayana, 'Even if you have supernatural powers, how can you change this predetermined karmic retribution?'

The Buddha, because of this matter, spoke the following verse:

'Deeds, whether black or white, will never decay or rot; though long delayed, they will surely arrive and be experienced in the present. Not in the sky, not in the sea, nor between mountains and rocks, is there any place where one can escape the calamity of past karma. The pull of karmic retribution, regardless of distance, obscurity, or depth, naturally draws one to it; wherever one is, it is inevitable.'

At that time, the Shakya people, seeing the strength of the enemy army, some suggested opening the gates to seek preservation, while others advocated defending to the death. Unable to reach a decision, they jointly cast lots, with the minority submitting to the majority. Mara (the demon who obstructs Buddhist practice) was among those advocating opening the gates, and he drew lots seven times. The lots for opening the gates were more numerous, so the gates were opened. After King Virudhaka entered the city, he ordered his troops, 'Kill all the Shakya people; do not harm those who are not Shakya!' Three hundred million Shakya people, hearing the order, came out holding reeds, saying, 'I am a reed-holding Shakya.' The gatekeepers believed them and let them go. Then, Mahanama (a Shakya, a cousin of the Buddha) went to King Virudhaka, who treated him as a maternal grandfather, asking, 'Grandfather, what wish do you desire?' He replied, 'I hope you will no longer kill my relatives!' King Virudhaka said, 'This cannot be granted; ask for another wish!' Mahanama then said, 'I wish that you allow me to submerge myself in the water until I emerge, and during that time, allow all the Shakya people to escape; those who escape will not be killed.' King Virudhaka thought, 'It's only a moment underwater; what's the harm?' and agreed. Mahanama then untied his head covering and submerged himself in the water, tying his hair to the roots of a tree in the water, and did not come out again. King Virudhaka, wondering why he had not emerged for so long, sent someone into the water to check, and they saw that he was dead, his hair tied to the roots of the tree, and reported this to King Virudhaka.

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便嘆言：「乃能為親不惜身命！」即宣令三軍：「若復有殺釋種者，軍法罪之。」

時諸比丘聞琉璃王誅殺舍夷國人，以是白佛。佛告諸比丘：「琉璃王愚癡！卻後七日，當受害學人罪，其眷屬大小亦俱並命。」琉璃王聞佛此教，心念：「佛無空言，余苦尚可，唯畏火燒！」即與眷屬乘船入阿夷河，七日期至，水忽暴漲，於是覆沒，一時死盡。

諸釋破滅之餘，被剝赤肉，到諸比丘所語言：「我是釋種，世尊親族。愿乞少衣！」諸比丘不敢與，作是念：「佛未聽我等與諸釋衣。」以是白佛，佛言：「聽與。」

復有五戒優婆塞被剝，來至諸比丘所借衣。諸比丘不敢借，語言：「佛未聽我等借優婆塞衣。」以是白佛，佛言：「聽借。若還，應取；若不還，則與。」

時跋難陀為安居施故，二處結安居。諸比丘以是白佛，佛言：「二處皆應各與半分。」

時諸比丘在路行，不收攝衣，曳地污裂。以是白佛，佛言：「不應爾，犯者突吉羅！應作囊盛。」

諸比丘作囊太長，以是白佛，佛言：「不應爾！極長使前至臍，后至腰。」

諸比丘以貴價物作衣囊，以是白佛，佛言：「不應爾！應用粗物作。」

有諸比丘在路行，趣倩人擔衣，亦趣為人擔，或自失衣、或失他衣。以

【現代漢語翻譯】 現代漢語譯本： 於是感嘆道：『竟然能爲了親人而不惜性命！』隨即下令三軍：『如果再有殺害釋迦族人的人，按軍法論處。』 當時，眾比丘聽到琉璃王（Virudhaka，意為增長）誅殺舍夷國（Sakya）的人，便將此事稟告佛陀。佛陀告訴眾比丘：『琉璃王真是愚癡！七天之後，他將受到殺害阿羅漢的罪報，他的眷屬無論大小，也將一同喪命。』琉璃王聽到佛陀的教誨，心想：『佛陀從不說空話，其他的苦難尚可忍受，唯獨害怕被火焚燒！』於是和眷屬乘船進入阿夷河（Aciravati River），到了第七天，河水突然暴漲，於是船隻傾覆，一時之間全部淹死。 釋迦族人被消滅之後，有人被剝去赤裸的身體，來到眾比丘處說：『我是釋迦族人，是世尊的親族。希望乞討一些衣服！』眾比丘不敢給他們衣服，心想：『佛陀沒有允許我們給釋迦族人衣服。』因此將此事稟告佛陀，佛陀說：『可以給他們衣服。』 又有受持五戒的優婆塞（Upasaka，意為近事男，在家男居士）被剝去衣服，來到眾比丘處借衣服。眾比丘不敢借給他，說：『佛陀沒有允許我們借給優婆塞衣服。』因此將此事稟告佛陀，佛陀說：『可以借給他。如果他還，就應該收回；如果不還，就送給他。』 當時，跋難陀（Nanda）爲了安居（Vassa，雨季安居）的緣故，在兩個地方結夏安居。眾比丘將此事稟告佛陀，佛陀說：『兩個地方都應該各自給予一半的供養。』 當時，眾比丘在路上行走，不收好衣服，拖在地上弄髒撕裂。因此將此事稟告佛陀，佛陀說：『不應該這樣，違犯者犯突吉羅（Dukkata，惡作罪）！應該做囊袋盛放。』 眾比丘做的囊袋太長，因此將此事稟告佛陀，佛陀說：『不應該這樣！最長應該使前面到臍部，後面到腰部。』 眾比丘用貴重的物品做衣囊，因此將此事稟告佛陀，佛陀說：『不應該這樣！應該用粗糙的物品做。』 有眾比丘在路上行走，隨意僱人挑衣服，也隨意為人挑衣服，或者自己丟失衣服，或者丟失他人的衣服。

【English Translation】 English version: Then he exclaimed, 'They are able to sacrifice their lives for their relatives!' Immediately, he ordered the three armies, 'If anyone kills a member of the Sakya clan again, they will be punished according to military law.' At that time, the bhikkhus (monks) heard that King Virudhaka (琉璃王, meaning 'increase') was slaughtering the people of Sakya (舍夷國), so they reported this to the Buddha. The Buddha told the bhikkhus, 'King Virudhaka is foolish! In seven days, he will suffer the consequences of killing an Arhat (學人), and his entire family, both young and old, will perish together.' When King Virudhaka heard the Buddha's teaching, he thought, 'The Buddha never speaks empty words. Other sufferings are bearable, but I fear being burned by fire!' So he and his family boarded a boat and entered the Aciravati River (阿夷河). On the seventh day, the river suddenly flooded, and the boat capsized, causing everyone to drown instantly. After the Sakyas were destroyed, some were stripped naked and came to the bhikkhus, saying, 'I am a Sakya, a relative of the World Honored One. Please give me some clothes!' The bhikkhus dared not give them clothes, thinking, 'The Buddha has not allowed us to give clothes to the Sakyas.' So they reported this to the Buddha, and the Buddha said, 'You may give them clothes.' Again, an Upasaka (優婆塞, meaning 'attendant', a male lay devotee) who observed the five precepts was stripped of his clothes and came to the bhikkhus to borrow clothes. The bhikkhus dared not lend them, saying, 'The Buddha has not allowed us to lend clothes to Upasakas.' So they reported this to the Buddha, and the Buddha said, 'You may lend them. If he returns them, you should take them back; if he does not return them, then give them to him.' At that time, Nanda (跋難陀) established the Vassa (安居, rainy season retreat) in two places for the sake of the retreat. The bhikkhus reported this to the Buddha, and the Buddha said, 'Each place should be given half of the offerings.' At that time, the bhikkhus were walking on the road and did not gather their robes properly, dragging them on the ground, causing them to become dirty and torn. So they reported this to the Buddha, and the Buddha said, 'This should not be done! Whoever violates this commits a Dukkata (突吉羅, wrong-doing)! They should make a bag to store them.' The bhikkhus made the bags too long, so they reported this to the Buddha, and the Buddha said, 'This should not be done! The maximum length should be such that the front reaches the navel and the back reaches the waist.' The bhikkhus made robe bags out of expensive materials, so they reported this to the Buddha, and the Buddha said, 'This should not be done! They should be made of coarse materials.' There were bhikkhus walking on the road who casually hired people to carry their robes, and also casually carried robes for others, or lost their own robes, or lost the robes of others.

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是白佛，佛言：「不應爾！若倩人擔衣，應先出示；若為人擔衣，應出看之。」

諸比丘盛衣囊中，縫合其口，欲取艱難。以是白佛，佛言：「不應爾！應作帶系。若非常須，亦聽縫之。」

諸比丘舉欽婆羅、劫貝衣各著一處，生蟲咬壞。以是白佛，佛言：「應以劫貝間欽婆羅，然後用屈尸羅香、那毗羅香、青木香，如是諸香辟蟲者著中。」

諸比丘后取衣不復識，以是白佛，佛言：「應題名，作幟。若比丘舉衣經十二年，不還取者，應集僧平價，作四方僧用。若彼比丘后還，以四方僧物償，若不受者善！」

時阿難得施衣不須，為舍利弗受，即使一比丘持衣與之。彼比丘作是念：「舍利弗幸多供養，而我無衣。我今當作同意取！」即便著之。後生疑，以是白佛，佛言：「彼雖為受，而未是已舍。若於所與比丘，作同意取受持，非善取受持；若於所受比丘，作同意取受持，是善取受持。」

阿難復得腰繩不須，為阿那律受，亦使一比丘持往，語言：「此繩已屬阿那律。」彼比丘亦如上念，取後生疑。以是白佛，佛言：「彼言已屬阿那律，是為已舍。若於所與比丘，作同意取受持，是善取受持；若於能使比丘，作同意取受持，非善取受持。」

時諸比丘不著襯身衣披僧被，污泥不

【現代漢語翻譯】 現代漢語譯本： 是比丘稟告佛陀，佛陀說：『不應該這樣！如果請人搬運衣服，應該先出示給對方看；如果是替別人搬運衣服，應該拿出來檢查。』 眾比丘把衣服盛在衣囊中，縫合袋口，想要取出時很困難。因此稟告佛陀，佛陀說：『不應該這樣！應該用帶子繫起來。如果確實需要，也允許縫起來。』 眾比丘把欽婆羅（Cinpa-la，一種細毛織物）和劫貝（Kie-pei，木棉）衣物各自放在一處，生蟲咬壞。因此稟告佛陀，佛陀說：『應該用劫貝隔開欽婆羅，然後用屈尸羅香（Qushi-luo xiang，一種香料）、那毗羅香（Napiluo xiang，一種香料）、青木香（Qingmu xiang，一種香料），像這些可以驅蟲的香料放在中間。』 眾比丘後來拿取衣服時無法辨認，因此稟告佛陀，佛陀說：『應該題上名字，做上標記。如果比丘存放衣服超過十二年，不回來取走，應該集合僧眾公平估價，作為四方僧（Si-fang seng，指來自各地的僧人）的公用財產。如果那位比丘後來回來，用四方僧的財物償還，如果不接受也行！』 當時阿難（Ananda，佛陀的十大弟子之一）得到佈施的衣服，自己不需要，想給舍利弗（Sariputra，佛陀的十大弟子之一），就讓一位比丘拿著衣服給他。那位比丘心想：『舍利弗有幸得到很多供養，而我沒有衣服。我現在應該和他達成共識，把衣服取走！』於是就穿上了。後來心生疑惑，因此稟告佛陀，佛陀說：『他雖然是為舍利弗接受，但還沒有真正捨棄。如果對於給予衣服的比丘，達成共識后取走並持有，不是好的取走和持有；如果對於接受衣服的比丘，達成共識后取走並持有，是好的取走和持有。』 阿難又得到腰繩，自己不需要，想給阿那律（Anuruddha，佛陀的十大弟子之一），也讓一位比丘拿著送去，說：『這根腰繩已經屬於阿那律了。』那位比丘也像上面那樣想，取走後心生疑惑。因此稟告佛陀，佛陀說：『他說已經屬於阿那律，就是已經捨棄了。如果對於給予衣服的比丘，達成共識后取走並持有，是好的取走和持有；如果對於能使喚的比丘，達成共識后取走並持有，不是好的取走和持有。』 當時眾比丘不穿貼身內衣就披僧伽梨（sengqieli，僧侶所穿的袈裟），沾染污泥不

【English Translation】 English version: A Bhikshu reported to the Buddha, and the Buddha said, 'It should not be so! If you ask someone to carry clothes, you should first show them to the person; if you are carrying clothes for someone else, you should take them out and check them.' The Bhikshus put clothes in their clothing bags, sewing up the openings, making it difficult to take them out. Therefore, they reported to the Buddha, and the Buddha said, 'It should not be so! You should tie them with a belt. If it is really necessary, it is also allowed to sew them up.' The Bhikshus placed Cinpa-la (a kind of fine woolen fabric) and Kie-pei (kapok) garments in separate places, and they were damaged by insects. Therefore, they reported to the Buddha, and the Buddha said, 'You should separate Cinpa-la with Kie-pei, and then use Qushi-luo xiang (a kind of fragrance), Napiluo xiang (a kind of fragrance), and Qingmu xiang (a kind of fragrance), such as these insect-repelling fragrances, and put them in the middle.' The Bhikshus later could not recognize the clothes when they took them, so they reported to the Buddha, and the Buddha said, 'You should write the name and make a mark. If a Bhikshu stores clothes for more than twelve years and does not come back to take them, the Sangha (the monastic community) should gather to fairly evaluate the price and use it as common property for the Si-fang seng (monks from all directions). If that Bhikshu comes back later, he should repay with the property of the Si-fang seng, and if they do not accept it, that's fine!' At that time, Ananda (one of the Buddha's ten great disciples) received donated clothes, which he did not need himself, and wanted to give them to Sariputra (one of the Buddha's ten great disciples), so he asked a Bhikshu to take the clothes to him. That Bhikshu thought, 'Sariputra is fortunate to receive many offerings, but I have no clothes. I should now reach a consensus with him and take the clothes!' So he put them on. Later, he became doubtful, so he reported to the Buddha, and the Buddha said, 'Although he received them for Sariputra, they have not yet been truly given away. If you reach a consensus with the Bhikshu who gave the clothes and then take and hold them, it is not a good taking and holding; if you reach a consensus with the Bhikshu who received the clothes and then take and hold them, it is a good taking and holding.' Ananda also received a waist cord, which he did not need himself, and wanted to give it to Anuruddha (one of the Buddha's ten great disciples), so he also asked a Bhikshu to take it and said, 'This waist cord already belongs to Anuruddha.' That Bhikshu also thought as above, took it, and then became doubtful. Therefore, he reported to the Buddha, and the Buddha said, 'He said that it already belongs to Anuruddha, which means it has already been given away. If you reach a consensus with the Bhikshu who gave the clothes and then take and hold them, it is a good taking and holding; if you reach a consensus with the Bhikshu who was sent, and then take and hold them, it is not a good taking and holding.' At that time, the Bhikshus did not wear undergarments and wore only the Sanghati (a monastic robe worn by monks), getting stained with mud and not

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凈，為鼠咬壞。以是白佛，佛言：「不應爾，犯者突吉羅！」

時六群比丘作襯身衣，大小如僧祇支，或如泥洹僧。以是白佛，佛言：「不應爾！應三種作：上者，從覆頭下至踝，舒覆左手掩令等沒；中者，從覆頭下至半脛，舒覆左臂掩等至腕；下者，從覆頭下至膝，舒覆左臂掩等半肘。」

諸比丘不以襯身衣通覆右肩，而通披僧被，污泥不凈，為鼠所咬。以是白佛，佛言：「不應爾！」

有諸比丘受經時、問訊和尚、阿阇梨時，披僧被，偏袒垂地；或夜起行，不能收攝，亦委于地，泥土污之。以是白佛，佛言：「受經、問訊，應偏袒，舉使離地。夜起時，應收攝通披，勿令污泥。」

諸比丘著僧被，裂，不補治。以是白佛，佛言：「應補治。」不知誰應補治，佛言：「若冬四月、夏三月，用者應治。」

有諸比丘于阿練若處住，去時不舉僧臥具，致使爛壞。以是白佛，佛言：「應寄聚落中。若無寄處，應還作房主。若有疑畏，聚落人民皆悉移去，亦應運持至安隱處。」

諸比丘不隨後視臥具，致有零落。以是白佛，佛言：「應隨後看。」

既到安隱處，彼諸比丘不與房住，亦不與房安諸衣物。以是白佛，佛言：「皆應與之。若先處不復立，應即在住處用之；若后還立，

【現代漢語翻譯】 現代漢語譯本 凈（jing）：指乾淨的僧衣，被老鼠咬壞了。因此稟告佛陀，佛陀說：『不應該這樣，觸犯者判突吉羅（dukkhata，一種輕微的罪過）！』 當時六群比丘製作襯身衣，大小如同僧祇支（samghati，一種僧衣），或者如同泥洹僧（nirvana-samghati，涅槃時穿的僧衣）。因此稟告佛陀，佛陀說：『不應該這樣！應該按照三種方式製作：上等的，從覆蓋頭部以下到腳踝，舒展開覆蓋左手，使其完全遮蓋；中等的，從覆蓋頭部以下到小腿一半，舒展開覆蓋左臂，使其遮蓋到手腕；下等的，從覆蓋頭部以下到膝蓋，舒展開覆蓋左臂，使其遮蓋到半個手肘。』 眾比丘不以襯身衣完全覆蓋右肩，而是直接披僧被（samghati，一種僧衣），導致被污泥弄髒，不乾淨，被老鼠咬。因此稟告佛陀，佛陀說：『不應該這樣！』 有些比丘在接受經文時、問候和尚（upadhyaya，親教師）、阿阇梨（acarya，軌範師）時，披著僧被，袒露一側垂到地上；或者夜晚起來行走，不能收攏整理，也拖在地上，被泥土弄髒。因此稟告佛陀，佛陀說：『接受經文、問候時，應該偏袒右肩，提起僧被使其離開地面。夜晚起來時，應該收攏整理好披上，不要讓它被泥土弄髒。』 眾比丘穿著的僧被破裂了，不縫補。因此稟告佛陀，佛陀說：『應該縫補。』不知道應該由誰來縫補，佛陀說：『如果是冬天四個月、夏天三個月，使用者應該縫補。』 有些比丘住在阿練若（aranya，寂靜處）處，離開時不收拾僧人的臥具，導致臥具腐爛損壞。因此稟告佛陀，佛陀說：『應該寄存在村落中。如果沒有地方寄存，應該還給原來的房主。如果擔心害怕，即使村落里的人民都搬走了，也應該搬運到安全的地方。』 眾比丘不回頭檢視臥具，導致臥具散落丟失。因此稟告佛陀，佛陀說：『應該回頭檢視。』 到達安全的地方后，那些比丘不把住處給房主，也不把衣物等安放在房裡。因此稟告佛陀，佛陀說：『都應該給他們。如果原來的地方不再重建，就應該立即在現在居住的地方使用那些東西；如果以後重建，

【English Translation】 English version A 'jing' (jing: clean monastic robe) was gnawed by rats. Because of this, they reported to the Buddha, and the Buddha said, 'It should not be so; the offender commits a 'dukkhata' (dukkhata: a minor offense)!' At that time, the Six Group Bhikkhus (six kinds of monks) made 'chen shen yi' (chen shen yi: undergarment), the size of a 'samghati' (samghati: a type of monastic robe), or like a 'nirvana-samghati' (nirvana-samghati: a robe worn at the time of Nirvana). Because of this, they reported to the Buddha, and the Buddha said, 'It should not be so! It should be made in three ways: the superior one, from covering the head down to the ankles, spreading and covering the left hand, making it completely covered; the middle one, from covering the head down to half the shin, spreading and covering the left arm, making it covered to the wrist; the inferior one, from covering the head down to the knees, spreading and covering the left arm, making it covered to half the elbow.' The Bhikkhus did not completely cover the right shoulder with the 'chen shen yi' (chen shen yi: undergarment), but directly wore the 'samghati' (samghati: a type of monastic robe), causing it to be soiled with mud, unclean, and gnawed by rats. Because of this, they reported to the Buddha, and the Buddha said, 'It should not be so!' Some Bhikkhus, when receiving scriptures, greeting the 'upadhyaya' (upadhyaya: preceptor), or 'acarya' (acarya: teacher), wore the 'samghati' (samghati: a type of monastic robe), exposing one shoulder and letting it hang to the ground; or when getting up to walk at night, they could not gather it up and also dragged it on the ground, soiling it with mud. Because of this, they reported to the Buddha, and the Buddha said, 'When receiving scriptures or greeting, one should expose the right shoulder and lift the robe to keep it off the ground. When getting up at night, one should gather it up and wear it properly, and not let it be soiled with mud.' The 'samghati' (samghati: a type of monastic robe) worn by the Bhikkhus was torn and not mended. Because of this, they reported to the Buddha, and the Buddha said, 'It should be mended.' Not knowing who should mend it, the Buddha said, 'If it is during the four months of winter or the three months of summer, the user should mend it.' Some Bhikkhus, living in 'aranya' (aranya: a quiet place), did not take away the monastic bedding when leaving, causing the bedding to rot and be damaged. Because of this, they reported to the Buddha, and the Buddha said, 'It should be deposited in a village. If there is no place to deposit it, it should be returned to the original owner of the room. If there is fear or worry, even if all the people in the village have moved away, it should be transported to a safe place.' The Bhikkhus did not look back at the bedding, causing it to be scattered and lost. Because of this, they reported to the Buddha, and the Buddha said, 'One should look back.' After arriving at a safe place, those Bhikkhus did not give the dwelling to the owner of the room, nor did they place the clothing and other items in the room. Because of this, they reported to the Buddha, and the Buddha said, 'They should all be given to them. If the original place is not rebuilt, then those things should be used immediately in the place where they are now living; if it is rebuilt later,

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應持餘者還；若已盡無餘，彼處比丘應少多分與。」

有諸比丘以此房臥具，于彼房用。諸房主譏呵言：「云何以我房物，于余房用？此則不與取也！」以是白佛，佛言：「不應爾！」

有諸客比丘欲問訊師及受經，著住房臥具至彼房，房主比丘不聽。以是白佛，佛言：「應先語本房比丘，若聽者善；若不聽，亦著持去。若於彼遠行，應送還本房。」

有諸比丘著僧衣，入溫室及作食處，入僧中食及左右便利，煙燻污泥。以是白佛，佛言：「不應爾！」

有諸病比丘須著至諸處，不敢，以是白佛。佛言：「有病聽著至余處，但愛護之。唯不得著大小便利！」

時六群比丘著上下衣，持廣五指衣片，當三衣而入聚落。諸比丘見，問言：「世尊不制，不著三衣，不得入聚落耶？」六群比丘即以衣片示言：「此是我三衣。」諸長老比丘種種呵責，以是白佛。佛以是事集比丘僧，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「不應爾，犯者突吉羅！從今聽作上中下三衣，如襯身衣量。」

有一住處僧得可分衣，一比丘持至戒壇上獨取受持。以是白佛，佛言：「不應爾，犯者突吉羅！現在僧應分。」

有一上座比丘與諸比丘遊行人間，其中有客、

【現代漢語翻譯】 現代漢語譯本：『如果還有剩餘的，應該歸還；如果已經用盡沒有剩餘，那裡的比丘應該少量多分地給予。』 有些比丘把這個房間的臥具拿到那個房間使用。那些房間的主人譏諷呵斥說：『為什麼把我們房間的東西拿到別的房間用？這就像是不予而取啊！』他們把這件事稟告佛陀，佛陀說：『不應該這樣做！』 有些客比丘想要問候師父以及求受經法，穿著住房的臥具到那個房間去，房間的主人比丘不允許。他們把這件事稟告佛陀，佛陀說：『應該先告訴本房間的比丘，如果他允許就好；如果他不允許，也可以穿著拿走。如果到遠方去，應該送還本房間。』 有些比丘穿著僧衣，進入溫室以及做飯的地方，進入僧眾中吃飯以及左右方便，被煙燻污泥弄髒。他們把這件事稟告佛陀，佛陀說：『不應該這樣做！』 有些生病的比丘需要穿著僧衣到各處去，但不敢這樣做，他們把這件事稟告佛陀。佛陀說：『生病的比丘可以穿著僧衣到別處去，但要愛護它。唯獨不能穿著它大小便！』 當時，六群比丘穿著上下衣，拿著寬五指的衣片，當作三衣進入村落。其他比丘看見了，問道：『世尊沒有規定，不穿三衣，就不能進入村落嗎？』六群比丘就用衣片給他們看，說：『這就是我的三衣。』諸位長老比丘種種呵責他們，把這件事稟告佛陀。佛陀因為這件事召集比丘僧眾，問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此。世尊！』佛陀種種呵責之後，告訴諸位比丘：『不應該這樣做，違犯者犯突吉羅（Dukkata，惡作罪）！從今以後允許製作上中下三衣，如同襯身衣的尺寸。』 有一個住處僧團得到可以分配的衣服，一個比丘拿到戒壇上獨自取走受持。他們把這件事稟告佛陀，佛陀說：『不應該這樣做，違犯者犯突吉羅（Dukkata，惡作罪）！應該由現在的僧團來分配。』 有一位上座比丘和諸位比丘在**人間，其中有客人、

【English Translation】 English version: 'If there is anything left over, it should be returned; if it has been used up and there is nothing left, the bhikkhus there should give a small amount to many.' Some bhikkhus used the bedding from this room in that room. The owners of those rooms criticized and scolded, saying, 'Why are you using the things from our room in other rooms? This is like taking what is not given!' They reported this matter to the Buddha, and the Buddha said, 'It should not be done!' Some guest bhikkhus wanted to greet the teacher and receive teachings, wearing the bedding from their dwelling to that room, but the bhikkhu who owned the room did not allow it. They reported this matter to the Buddha, and the Buddha said, 'You should first tell the bhikkhu of your own room, and if he allows it, that is good; if he does not allow it, you can still wear it and take it away. If you are going far away, you should send it back to your own room.' Some bhikkhus wore their monastic robes into the hot room and the cooking area, and into the sangha for meals and for relieving themselves, getting them stained with smoke and mud. They reported this matter to the Buddha, and the Buddha said, 'It should not be done!' Some sick bhikkhus needed to wear their robes to various places, but they did not dare to. They reported this matter to the Buddha. The Buddha said, 'Sick bhikkhus are allowed to wear their robes to other places, but they should take care of them. However, they must not wear them while urinating or defecating!' At that time, the group of six bhikkhus wore their upper and lower garments, holding a piece of cloth five fingers wide, using it as their three robes to enter the village. The other bhikkhus saw them and asked, 'Did the World-Honored One not prescribe that one cannot enter the village without wearing the three robes?' The group of six bhikkhus then showed them the piece of cloth, saying, 'This is my three robes.' The elder bhikkhus scolded them in various ways and reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter and asked the group of six bhikkhus, 'Is this really what you did?' They replied, 'It is true, World-Honored One!' After the Buddha scolded them in various ways, he told the bhikkhus, 'It should not be done, whoever violates this commits a Dukkata (an offense of wrong-doing)! From now on, you are allowed to make upper, middle, and lower robes, according to the size of an undershirt.' In one dwelling place, the sangha obtained robes that could be distributed, and one bhikkhu took them to the ordination platform and took them for himself alone. They reported this matter to the Buddha, and the Buddha said, 'It should not be done, whoever violates this commits a Dukkata (an offense of wrong-doing)! The current sangha should distribute them.' There was a senior bhikkhu with other bhikkhus in **human realm, among them were guests,

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有舊，得可分衣少，不足分。以是白佛，佛言：「舊比丘應語客比丘言：『長老！此衣少，不可分。』客比丘若言：『並持相與。』應取；若言：『乃至一縷亦不相與。』便應共分。」客比丘語舊比丘亦如是。

有比丘取覆冢衣，冢主失衣，借問：「誰取我覆冢衣？」有人答言：「諸比丘取！」便瞋呵言：「諸比丘偷我先人衣！」諸長老比丘聞，以是白佛，佛言：「不應取！若聚落移去，於後有者，聽作糞掃衣意取。」有諸比丘取神廟中幡蓋亦如是。

有諸比丘往鬥戰處取死人衣，軍人譏呵言：「此諸比丘欲令我等多殺人！」諸長老比丘聞，以是白佛，佛言：「不應爾！」

有諸比丘少知識，欲鬥戰處取死人衣，不敢往。以是白佛，佛言：「聽軍人去後取。」

有諸白衣，軍人去後，收斂骨肉尸喪，見諸死屍悉被剝脫，不可復識，便譏呵言：「云何比丘剝我親裡衣？若有衣者，便應可識。」諸比丘以是白佛，佛言：「聽無人見時取。」至殺人處取衣亦如是。

有諸比丘取死人衣，不壞作比丘衣畜。諸白衣見言：「此是我親裡衣！」便向啼泣。諸比丘以是白佛，佛言：「應速壞作比丘衣畜；若鐵器，應速用作大小缽、戶鉤諸所須物。」

有一家大富，賊劫之不能盡持去，留藏糞掃

【現代漢語翻譯】 現代漢語譯本： 有舊比丘發現可供分配的衣服很少，不夠分。因此稟告佛陀，佛陀說：『舊比丘應該告訴新來的比丘說：「長老！這衣服很少，不夠分。」新來的比丘如果說：「全部拿去分了吧。」就可以拿；如果說：「哪怕一根線也不給。」就應該一起分。』新來的比丘對比丘也應該這樣說。 有比丘拿走覆蓋墳墓的衣服，墳墓的主人丟失了衣服，詢問說：『誰拿了覆蓋我墳墓的衣服？』有人回答說：『是那些比丘拿的！』於是生氣地責罵說：『這些比丘偷我先人的衣服！』各位長老比丘聽說了這件事，稟告佛陀，佛陀說：『不應該拿！如果村落遷移走了，之後還有人，允許以作糞掃衣（Pamsukula，指丟棄的，無人認領的布料）的心態去拿。』有比丘拿走神廟中的幡蓋也是一樣。 有比丘前往戰場拿取死人的衣服，軍人譏諷責罵說：『這些比丘想要讓我們多殺人！』各位長老比丘聽說了這件事，稟告佛陀，佛陀說：『不應該這樣！』 有些比丘缺少認識的人，想要去戰場拿取死人的衣服，但不敢去。因此稟告佛陀，佛陀說：『允許在軍人離開之後去拿。』 有些在家居士，在軍人離開之後，收拾骨肉屍體，看見死屍都被剝光了衣服，無法辨認，便譏諷責罵說：『為什麼比丘剝我親人的衣服？如果有衣服的話，就應該可以辨認了。』各位比丘將這件事稟告佛陀，佛陀說：『允許在沒有人看見的時候去拿。』到殺人的地方拿衣服也是一樣。 有些比丘拿取死人的衣服，不將其破壞製作成比丘的衣服而私自佔有。有些在家居士看見了說：『這是我親人的衣服！』便對著衣服啼哭。各位比丘將這件事稟告佛陀，佛陀說：『應該快速將其破壞製作成比丘的衣服而持有；如果是鐵器，應該快速用來製作大小缽、門鉤等需要的物品。』 有一家非常富有，盜賊搶劫也無法全部拿走，留下藏在糞堆里的東西。

【English Translation】 English version: If there are old Bhikkhus (monks) and the available robes are few, insufficient for distribution, they should report this to the Buddha. The Buddha said, 'The old Bhikkhus should tell the newly arrived Bhikkhus, "Venerable ones! These robes are few and cannot be divided." If the newly arrived Bhikkhus say, "Take all of them and distribute them," then they may take them. If they say, "Not even a thread will be given," then they should divide them together.' The newly arrived Bhikkhus should speak to the old Bhikkhus in the same way. If a Bhikkhu takes a cloth covering a tomb, and the owner of the tomb loses the cloth and asks, 'Who took the cloth covering my tomb?' and someone answers, 'The Bhikkhus took it!' then they become angry and scold, saying, 'These Bhikkhus stole the clothes of my ancestors!' When the elder Bhikkhus hear of this, they report it to the Buddha. The Buddha said, 'They should not take it! If a village has moved away, and there are people later, they are allowed to take it with the intention of making Pamsukula (robes made from discarded cloth).』 It is the same if Bhikkhus take banners and canopies from shrines. If Bhikkhus go to battlefields to take the clothes of dead people, the soldiers mock and scold them, saying, 'These Bhikkhus want us to kill more people!' When the elder Bhikkhus hear of this, they report it to the Buddha. The Buddha said, 'They should not do that!' If some Bhikkhus lack acquaintances and want to go to battlefields to take the clothes of dead people, but do not dare to go, they report this to the Buddha. The Buddha said, 'They are allowed to take them after the soldiers have left.' If some laypeople, after the soldiers have left, collect the bones and corpses of their relatives and see that the corpses have all been stripped of their clothes and cannot be recognized, they mock and scold, saying, 'Why do the Bhikkhus strip the clothes of my relatives? If they had clothes, they could be recognized.' The Bhikkhus report this matter to the Buddha. The Buddha said, 'They are allowed to take them when no one is watching.' It is the same for taking clothes from places where people are killed. If Bhikkhus take the clothes of dead people and do not destroy them to make Bhikkhu robes but keep them for themselves, some laypeople see this and say, 'These are the clothes of my relatives!' and weep over the clothes. The Bhikkhus report this matter to the Buddha. The Buddha said, 'They should quickly destroy them to make Bhikkhu robes and keep them; if they are iron utensils, they should quickly use them to make large and small bowls, door hooks, and other necessary items.' There was a very wealthy family, and even if thieves robbed them, they could not take everything away, leaving things hidden in the dung heap.

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。中后還欲取，晝日未敢進，遙伺望之。有比丘拾糞掃衣，到彼藏物處，見衣角出便取之。賊遙語言：「大德！莫取我物。」遭劫家聞，識是賊，縛送官中，官即殺之。賊被縛時，作是語：「若比丘不取我衣，彼何由識我？是為比丘殺我，非是彼人！」諸比丘以是白佛，佛言：「若舉時重，不應取。」

有諸比丘于街巷中視地而行，諸白衣見，或言覓錢、或言覓糞掃衣。有一外道弟子以衣裹錢著道中，比丘見拾取，便語眾人言：「諸比丘果是覓錢。」諸比丘以是白佛，佛言：「不應取街巷中裹物。」

有一比丘為衣故至冢間，見一新死女人頭前有函。比丘謂是空函，便取持歸，到所住處開視，見有諸嚴身具，不知云何？以是白佛，佛言：「取時應先開視，若不視取，突吉羅。」

有諸比丘與外道共道行，為賊所殺。比丘便取其衣，不壞色作比丘衣。餘外道見之，言：「此是我親裡衣，諸比丘必殺而取！」諸比丘以是白佛，佛言：「不應取！若已取，即應壞色作比丘衣。」

有諸比丘少欲知足，不受他家施衣。諸居士作是議：「我等何方令彼比丘受我施衣？正當裂破、火燒，處處著街巷中，伺其入聚落時，語言：『汝看左右，若有所見取之。』」即如議作。彼比丘見，作是念：「我等不受家施

【現代漢語翻譯】 現代漢語譯本：

賊人偷盜后，還想回去拿贓物，但白天不敢靠近，只能遠遠地觀察。這時，有個比丘（bhiksu，佛教出家人）在撿拾糞掃衣（fensao yi，指丟棄的破舊衣服），走到藏東西的地方，看見露出的衣角就拿了起來。賊人在遠處喊道：『大德（dade，對出家人的尊稱）！不要拿我的東西。』失竊的人家聽見了，認出是賊人，便把他捆起來送到官府，官府就殺了他。賊人在被捆綁時說：『如果比丘不拿我的衣服，他們怎麼會認出我？是比丘害死了我，不是那些人！』眾比丘將此事稟告佛陀（Buddha）。佛陀說：『如果舉起來時感覺很重，就不應該拿。』 有些比丘在街巷中低頭看地行走，一些在家居士（baiyi，佛教信徒）看見了，就說他們是在找錢，或者是在找糞掃衣。有一個外道（waidao，指佛教以外的其他宗教）的弟子用衣服包著錢放在路中間，比丘看見了撿起來，那外道弟子就對眾人說：『這些比丘果然是在找錢。』眾比丘將此事稟告佛陀，佛陀說：『不應該撿拾街巷中包裹的東西。』 有一個比丘爲了找衣服來到墳墓間，看見一個新死的女人頭前放著一個盒子（han）。比丘以為是空盒子，就拿回家，到住處打開一看，發現裡面有各種裝飾品，不知道該怎麼辦。於是將此事稟告佛陀，佛陀說：『拿的時候應該先打開看看，如果不看就拿，犯突吉羅（dujiluo，一種輕罪）。』 有些比丘和外道一起在路上走，被賊人殺害。比丘們就拿了他們的衣服，沒有改變顏色就做成了比丘的衣服。其他外道看見了，說：『這是我親戚的衣服，這些比丘一定是殺了他們才拿的！』眾比丘將此事稟告佛陀，佛陀說：『不應該拿！如果已經拿了，就應該改變顏色做成比丘的衣服。』 有些比丘少欲知足，不接受別人家的佈施。一些居士商議說：『我們用什麼方法才能讓那些比丘接受我們佈施的衣服呢？不如把衣服撕破、火燒，到處扔在街巷中，等他們進入村落時，就說：『你們看看左右，如果看到什麼就拿去吧。』』於是就按照商議的做了。那些比丘看見了，心想：『我們不接受別人家的佈施

【English Translation】 English version:

After stealing, a thief wanted to retrieve the stolen goods, but dared not approach during the day, only observing from afar. At that time, a bhiksu (bhiksu, a Buddhist monk) was collecting discarded clothes (fensao yi, discarded old clothes). He went to the place where the goods were hidden, saw a corner of the cloth sticking out, and picked it up. The thief shouted from afar: 'Venerable (dade, a respectful term for monks)! Don't take my things.' The robbed family heard this, recognized the thief, tied him up, and sent him to the authorities, who then killed him. While being tied up, the thief said: 'If the bhiksu hadn't taken my clothes, how would they have recognized me? It was the bhiksu who killed me, not those people!' The bhiksus reported this matter to the Buddha (Buddha). The Buddha said: 'If it feels heavy when you lift it, you should not take it.' Some bhiksus were walking in the streets with their heads down, and some laypeople (baiyi, Buddhist followers) saw them and said they were looking for money or discarded clothes. A disciple of a non-Buddhist (waidao, religions other than Buddhism) wrapped money in a cloth and placed it in the middle of the road. When a bhiksu saw it and picked it up, the non-Buddhist disciple said to the crowd: 'These bhiksus are indeed looking for money.' The bhiksus reported this matter to the Buddha. The Buddha said: 'You should not pick up things wrapped in cloth in the streets.' A bhiksu went to a cemetery to find clothes and saw a box (han) in front of the head of a newly deceased woman. The bhiksu thought it was an empty box, so he took it home. When he opened it at his residence, he found various ornaments and did not know what to do. So he reported this matter to the Buddha. The Buddha said: 'You should have opened it to look before taking it. If you take it without looking, you commit a dukkhata (dujiluo, a minor offense).' Some bhiksus were walking on the road with non-Buddhists and were killed by thieves. The bhiksus took their clothes, and without changing the color, made them into bhiksu robes. Other non-Buddhists saw this and said: 'These are my relatives' clothes. These bhiksus must have killed them to take them!' The bhiksus reported this matter to the Buddha. The Buddha said: 'You should not take them! If you have already taken them, you should change the color and make them into bhiksu robes.' Some bhiksus were content with little and did not accept offerings of clothes from other families. Some laypeople discussed: 'What method can we use to get those bhiksus to accept the clothes we offer? We might as well tear the clothes, burn them, and throw them everywhere in the streets. When they enter the village, we will say: 'Look around, if you see anything, take it.'' So they did as they had discussed. When the bhiksus saw this, they thought: 'We do not accept offerings from other families.'

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衣，必是諸居士為我等作此。」以是白佛，佛言：「應作糞掃想取。」

有一比丘命過，諸比丘仰著中庭，不以衣覆，露其身體，男根脹起。諸居士見，譏呵言：「沙門釋子不修梵行，乃使男根如此之大。」諸比丘以是白佛，佛言：「不應仰露，應以衣覆，犯者突吉羅！」

有一肥大比丘命過，諸比丘舉著生草上，脂出流漫，殺諸生草。諸外道見，譏呵言：「沙門釋子自云慈念，而今云何傷殺生命？」諸比丘以是白佛，佛言：「不應著生物上，應埋、若火燒、若著石上。」

有一比丘水所㵱殺，衣缽掛著界內樹枝。諸比丘見，謂入僧界內，應屬僧不敢取。以是白佛，佛言：「聽作糞掃衣取。」

諸比丘不知有幾種糞掃衣，以是白佛，佛言：「糞掃衣有十種：王受位時所棄故衣、冢間衣、覆冢衣、巷中衣、新嫁女所棄故衣、女嫁時顯節操衣、產婦衣、牛嚼衣、鼠咬衣、火燒衣。」

時諸比丘著光色衣，白衣譏呵，以是白佛，佛言：「不應著光色衣，犯者突吉羅！」

有比丘畜不滿五肘雨浴衣，以是白佛，佛言：「雨浴衣不應減五肘，犯者波逸提！」

時諸居士于安居內為兒女剃頭故，以衣施僧。諸比丘受已，欲回為安居施。以是白佛，佛言：「不應爾！此名隨事施，現在僧

【現代漢語翻譯】 現代漢語譯本： 『這衣服一定是各位居士為我們做的。』他們將此事稟告佛陀，佛陀說：『應當作糞掃衣想去取用。』

有一位比丘去世，眾比丘仰面朝天地將其放置在中庭，沒有用衣服覆蓋，暴露了他的身體，男根脹大。一些居士看見后，譏諷道：『沙門釋迦弟子不修梵行，竟然使男根如此之大。』眾比丘將此事稟告佛陀，佛陀說：『不應該仰面朝天地暴露，應該用衣服覆蓋，違犯者犯突吉羅罪！』

有一位肥胖的比丘去世，眾比丘將他放置在新鮮的草地上，油脂流出蔓延，殺死了那些草。一些外道看見后，譏諷道：『沙門釋迦弟子自稱慈悲憐憫，而今為何傷害殺害生命？』眾比丘將此事稟告佛陀，佛陀說：『不應該放置在生物上，應該埋葬、或者火燒、或者放置在石頭上。』

有一位比丘被水淹死，他的衣缽掛在界內的樹枝上。眾比丘看見后，認為是在僧團界內，應該屬於僧團，不敢取用。他們將此事稟告佛陀，佛陀說：『允許當作糞掃衣取用。』

眾比丘不知道有幾種糞掃衣，因此將此事稟告佛陀，佛陀說：『糞掃衣有十種：國王登基時所丟棄的舊衣服、墳墓間的衣服、覆蓋墳墓的衣服、巷子里的衣服、新嫁女子所丟棄的舊衣服、女子出嫁時彰顯節操的衣服、產婦的衣服、牛嚼過的衣服、老鼠咬過的衣服、火燒過的衣服。』

當時，眾比丘穿著光鮮亮麗的衣服，在家居士譏諷，因此將此事稟告佛陀，佛陀說：『不應該穿著光鮮亮麗的衣服，違犯者犯突吉羅罪！』

有比丘擁有的雨浴衣不滿五肘，因此將此事稟告佛陀，佛陀說：『雨浴衣不應該少於五肘，違犯者犯波逸提罪！』

當時，一些居士在安居期間因為給兒女剃頭，所以用衣服佈施給僧團。眾比丘接受后，想要轉回作為安居施。因此將此事稟告佛陀，佛陀說：『不應該這樣！這叫做隨事施，是現在僧團的。』

【English Translation】 English version: 『These robes must have been made for us by the lay devotees.』 They reported this to the Buddha, who said, 『You should take them, considering them as rags from the dust heap (fensao yi).』

There was a bhikkhu who passed away. The bhikkhus laid him out supine in the courtyard, without covering him with a robe, exposing his body, and his male organ swelled up. Some lay devotees saw this and criticized, saying, 『The Shramana (Shamen) disciples of Shakya (Shijia) do not cultivate pure conduct (fanxing), causing the male organ to become so large.』 The bhikkhus reported this to the Buddha, who said, 『One should not expose the body supine; one should cover it with a robe. Whoever violates this commits a dukkhata (tuijiluo)!』

There was an obese bhikkhu who passed away. The bhikkhus placed him on fresh grass, and grease flowed out and spread, killing the grass. Some non-Buddhists (waidao) saw this and criticized, saying, 『The Shramana disciples of Shakya claim to be compassionate, but how is it that they are now harming and killing life?』 The bhikkhus reported this to the Buddha, who said, 『One should not place him on living things; one should bury him, cremate him, or place him on a stone.』

There was a bhikkhu who was drowned. His robes and bowl were hanging on a tree branch within the boundary (jie). The bhikkhus saw this and thought that since it was within the sangha's (seng) boundary, it should belong to the sangha, and they dared not take it. They reported this to the Buddha, who said, 『You are permitted to take it, considering it as rags from the dust heap.』

The bhikkhus did not know how many kinds of rags from the dust heap there were, so they reported this to the Buddha, who said, 『There are ten kinds of rags from the dust heap: old robes discarded at the time of a king's coronation, robes from among tombs, robes covering tombs, robes in alleys, old robes discarded by a newly married woman, robes displaying chastity at the time of a woman's marriage, robes of a woman who has given birth, robes chewed by a cow, robes gnawed by a rat, and robes burned by fire.』

At that time, the bhikkhus were wearing bright and colorful robes, and the lay devotees criticized them. They reported this to the Buddha, who said, 『One should not wear bright and colorful robes. Whoever violates this commits a dukkhata!』

There was a bhikkhu who possessed a bathing robe (yuyu yi) that was less than five spans (zhou). They reported this to the Buddha, who said, 『A bathing robe should not be less than five spans. Whoever violates this commits a pacittiya (bayiti)!』

At that time, some lay devotees, during the rainy season retreat (anju), gave robes to the sangha because they had shaved the heads of their children. After the bhikkhus received them, they wanted to return them as offerings for the rainy season retreat. They reported this to the Buddha, who said, 『You should not do that! This is called a contingent offering (suishi shi), and it belongs to the present sangha.』

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應分，犯者突吉羅！」

有諸比丘先所受三衣不捨，更受余衣；以先所受衣凈施及施人。后憶白佛，佛言：「得名更受，亦名凈施、施人；但不捨，得突吉羅。」

時諸比丘有尼薩耆衣，未舍、未悔過，而為火所燒、水所㵱、賊所奪、失壞，不知云何？以是白佛，佛言：「此即名舍，但應作波逸提悔過。」

時諸比丘畜衣不以凈施，以是白佛，佛言：「不應爾，犯者突吉羅！」

有一住處眾僧得錦，施諸比丘。不知云何？以是白佛，佛言：「應受！回莊嚴塔、若作塔用、若僧用。」

有一住處僧欲分衣，有少欲比丘不受分，而須腰繩、禪帶、帽、漉水囊。諸比丘以是白佛，佛言：「應與！」

既與復索，以是白佛，佛言：「分物時，應先問：『汝受分不？』若言受，應等與。若言須腰繩等，應三分與一；若復索，不應與。」

有一比丘有拘攝，四方僧有僧伽梨，欲貿易之，諸比丘不敢與。以是白佛，佛言：「聽易！若拘攝價多，僧應倍與比丘。若僧伽梨價多，比丘應倍與僧；若貧無物可倍與僧，而必是少欲知足，亦聽與之。」余衣亦如是。

時離婆多比丘苦腳冷，從一婆羅門乞裹腳欽婆羅衣，既乞生疑：「世尊制戒，不聽我等從非親里乞衣。」不知云何？以是白佛

【現代漢語翻譯】 現代漢語譯本： 應分之物，違犯者判突吉羅罪！（突吉羅：一種輕微的過失罪） 有比丘先前已經接受了三衣（三衣：指出家僧人所持有的三種袈裟），但沒有捨棄，又接受了其他的衣服；將先前接受的衣服乾淨地佈施出去或者施捨給他人。後來回憶起此事稟告佛陀，佛陀說：『這可以算作再次接受，也算作乾淨的佈施、施捨給他人；但是因為沒有捨棄之前的衣服，所以犯突吉羅罪。』 當時，一些比丘擁有尼薩耆衣（尼薩耆衣：指超過規定時間儲存的衣服，需要捨棄），還沒有捨棄、沒有懺悔，卻被火燒燬、被水浸濕、被盜賊搶走、或者損壞了，不知道該怎麼辦。因此稟告佛陀，佛陀說：『這就可以算作已經捨棄了，但應該進行波逸提（波逸提：一種懺悔罪）懺悔。』 當時，一些比丘儲存衣服但不通過凈施（凈施：指將多餘的衣物分給其他僧侶），因此稟告佛陀，佛陀說：『不應該這樣做，違犯者判突吉羅罪！』 有一個住處，眾僧得到錦緞，施捨給各位比丘。不知道該怎麼辦？因此稟告佛陀，佛陀說：『應該接受！可以用來裝飾佛塔、或者作為建造佛塔的材料、或者供僧眾使用。』 有一個住處，僧眾想要分發衣服，有少欲（少欲：指慾望很少）的比丘不接受分發，而是需要腰繩、禪帶、帽子、濾水囊。各位比丘因此稟告佛陀，佛陀說：『應該給他們！』 已經給了之後又來索要，因此稟告佛陀，佛陀說：『分發物品時，應該先問：『你接受分發嗎？』如果說接受，就應該平等地分發。如果說需要腰繩等物，應該將三分之一的物品分給他們；如果之後又來索要，不應該給。』 有一位比丘有拘攝（拘攝：一種粗糙的布），四方僧（四方僧：指來自各地的僧侶）有僧伽梨（僧伽梨：一種大型的袈裟），想要交換，各位比丘不敢給。因此稟告佛陀，佛陀說：『允許交換！如果拘攝價值高，僧眾應該加倍給比丘。如果僧伽梨價值高，比丘應該加倍給僧眾；如果貧窮沒有東西可以加倍給僧眾，但這個人一定是少欲知足的，也允許給他。』其餘的衣服也像這樣處理。 當時，離婆多（離婆多：一位比丘的名字）比丘覺得腳冷，向一位婆羅門乞討裹腳的欽婆羅衣（欽婆羅衣：一種毛織品），乞討之後產生懷疑：『世尊制定戒律，不允許我們向非親屬乞討衣服。』不知道該怎麼辦？因此稟告佛陀。

【English Translation】 English version: 'Things that should be distributed, those who violate this commit a Dukkhata offense! (Dukkhata: a minor offense)' There were some Bhikkhus who had already received the three robes (three robes: the three Kasaya robes held by a monastic), but without relinquishing them, they received other robes; they cleanly donated or gave away the robes they had previously received. Later, recalling this, they reported it to the Buddha, who said: 'This can be considered as receiving again, and also as a clean donation, giving to others; but because the previous robes were not relinquished, a Dukkhata offense is committed.' At that time, some Bhikkhus possessed Nissaggiya robes (Nissaggiya robes: robes stored beyond the prescribed time, which must be forfeited), and without forfeiting or confessing, they were burned by fire, soaked by water, stolen by thieves, or damaged, and they did not know what to do. Therefore, they reported it to the Buddha, who said: 'This can be considered as already forfeited, but a Patayantika (Patayantika: an offense requiring confession) confession should be made.' At that time, some Bhikkhus stored robes without making a proper distribution (proper distribution: distributing excess robes to other monks), therefore they reported it to the Buddha, who said: 'This should not be done, those who violate this commit a Dukkhata offense!' In one dwelling place, the Sangha (Sangha: the monastic community) received brocade, which was given to the Bhikkhus. They did not know what to do? Therefore, they reported it to the Buddha, who said: 'It should be accepted! It can be used to decorate pagodas, or as materials for building pagodas, or for the use of the Sangha.' In one dwelling place, the Sangha wanted to distribute robes, but some Bhikkhus with few desires (few desires: having minimal wants) did not accept the distribution, but instead needed waist cords, meditation belts, hats, and water filters. The Bhikkhus therefore reported this to the Buddha, who said: 'They should be given!' After giving, they asked for more, therefore they reported it to the Buddha, who said: 'When distributing items, you should first ask: 'Do you accept the distribution?' If they say yes, it should be distributed equally. If they say they need waist cords, etc., one-third of the items should be given to them; if they ask for more later, it should not be given.' One Bhikkhu had coarse cloth (coarse cloth: a type of rough fabric), and the Sangha from all directions (Sangha from all directions: monks from various places) had a Sanghati (Sanghati: a large outer robe), and they wanted to exchange them, but the Bhikkhus did not dare to give it. Therefore, they reported it to the Buddha, who said: 'Exchange is allowed! If the coarse cloth is more valuable, the Sangha should give the Bhikkhu double. If the Sanghati is more valuable, the Bhikkhu should give the Sangha double; if they are poor and have nothing to give the Sangha double, but they are certainly content with few desires, it is also allowed to give it to them.' The remaining robes should be handled in the same way. At that time, the Bhikkhu Revata (Revata: the name of a Bhikkhu) felt cold in his feet and begged a Brahmin for a Kimbala cloth (Kimbala cloth: a type of woolen fabric) to wrap his feet, but after begging, he became doubtful: 'The World Honored One has established precepts, not allowing us to beg for robes from non-relatives.' He did not know what to do? Therefore, he reported it to the Buddha.

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，佛言：「如是因緣聽乞，所應受持衣，若護𨄔衣、護髀衣、護頭衣、拭手面身體巾等。」

時諸比丘于僧、四方僧，及塔、不同意人邊，皆作同意取衣。以是白佛，佛言：「不應爾！于和尚阿阇梨、同和尚阿阇梨、若弟子及諸同意人邊，乃得作同意取。」

有諸比丘未命過處分衣物，言：「我死後以此衣物施某甲，以此衣物作如是如是用。」以是白佛，佛言：「不應爾！犯者突吉羅。與不成與，用不成用。」

時阿難常出入蘆夷力士家，后往不在，作同意取貴價劫貝，尋生疑悔，作是念：「佛未聽我等於白衣，作同意取衣。」以是白佛，佛言：「亦聽於白衣作同意取衣。」

時諸比丘離雨浴衣，不知浴時應著何衣。以是白佛，佛言：「有五因緣得離雨浴衣：不雨、不疑雨、不渡水、食病時、作未成。有五因緣得留僧伽梨：雨時、疑雨、渡水、食病時、作未成。」

有一住處僧欲分衣，有客比丘來，諸比丘得分少，不欲分。以是白佛。佛言：「乃至得一腰繩直應分，若少不足分，應白二羯磨與一無衣比丘。」

一比丘唱言：「大德僧聽！此僧得衣、若非衣，今並與某甲比丘。若僧時到僧忍聽。白如是。」

「大德僧聽！此僧得衣、若非衣，乃至若不忍者，說。僧已與某甲

【現代漢語翻譯】 現代漢語譯本：佛說：『因為這樣的因緣，可以聽許乞求，所應該接受和持有的衣物，包括保護陰部的衣物（護𨄔衣）、保護大腿的衣物（護髀衣）、保護頭部的衣物（護頭衣），以及擦拭手、面和身體的巾等。』

當時，一些比丘在僧團、四方僧團，以及塔、不同意的人那裡，都擅自作同意取衣。他們將此事稟告佛陀，佛陀說：『不應該這樣做！只能在和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）、同和尚阿阇梨、弟子以及其他同意的人那裡，才可以作同意取衣。』

有些比丘在未去世前就處分衣物，說：『我死後將這些衣物施給某甲，將這些衣物做如此這般使用。』他們將此事稟告佛陀，佛陀說：『不應該這樣做！違犯者犯突吉羅（Dukkata，惡作罪）。給予無效，使用也無效。』

當時，阿難（Ananda，佛陀的十大弟子之一）經常出入蘆夷力士家，後來有一次前往時他不在，於是擅自作同意取了貴重的劫貝（Ksauma，一種細麻布）。之後他心生疑慮和後悔，心想：『佛陀沒有允許我們對比丘以外的在家居士，作同意取衣。』他將此事稟告佛陀，佛陀說：『也允許對比丘以外的在家居士作同意取衣。』

當時，一些比丘脫下雨浴衣，不知道沐浴時應該穿什麼衣服。他們將此事稟告佛陀，佛陀說：『有五種因緣可以脫下雨浴衣：不下雨、不懷疑下雨、不渡水、生病或吃飯時、事情未完成時。有五種因緣可以保留僧伽梨（Samghati，大衣）：下雨時、懷疑下雨、渡水、生病或吃飯時、事情未完成時。』

有一個住處的僧團想要分衣，有客比丘到來，比丘們分得的衣物就少了，因此不想分。他們將此事稟告佛陀。佛陀說：『即使只值一根腰繩也應該分，如果少到不足以分，應該通過白二羯磨（Jnaptidvitīya-karmavācanā，兩次表決的羯磨法）給予一位沒有衣服的比丘。』

一位比丘唱言：『大德僧團請聽！這個僧團得到的衣物，或者不是衣物，現在都給予某甲比丘。如果僧團認為時機已到，就請忍可。稟白如是。』

『大德僧團請聽！這個僧團得到的衣物，或者不是衣物，乃至如果有不忍可的，請說出來。僧團已經給予某甲比丘'

【English Translation】 English version: The Buddha said, 'Because of such conditions, it is permissible to listen to requests for, and to receive and hold, items of clothing, such as garments to protect the genitals (護𨄔衣, hu𨄔 yī), garments to protect the thighs (護髀衣, hù bì yī), garments to protect the head (護頭衣, hù tóu yī), and cloths for wiping the hands, face, and body.'

At that time, some bhikshus (比丘, monks) were taking clothing by agreement from the Sangha (僧, monastic community), the Sangha of the four directions, and from stupas and people who did not agree. They reported this to the Buddha, who said, 'It should not be done like that! Only from one's Upadhyaya (和尚, Upadhyaya, preceptor), Acharya (阿阇梨, Acharya, teacher), fellow Upadhyayas and Acharyas, disciples, and other people who agree, may one take clothing by agreement.'

Some bhikshus, before passing away, disposed of their belongings, saying, 'After my death, give these belongings to so-and-so, use these belongings in such-and-such a way.' They reported this to the Buddha, who said, 'It should not be done like that! One who violates this commits a Dukkata (突吉羅, Dukkata, wrong-doing). The giving is not giving, and the use is not use.'

At that time, Ananda (阿難, Ananda, one of the Buddha's ten great disciples) frequently visited the home of the wrestler of Luyi. Later, when he went there, the wrestler was not present, so he took valuable Ksauma (劫貝, Ksauma, a fine linen) by agreement. Afterwards, he became doubtful and remorseful, thinking, 'The Buddha has not permitted us to take clothing by agreement from laypeople.' He reported this to the Buddha, who said, 'It is also permitted to take clothing by agreement from laypeople.'

At that time, some bhikshus took off their rain-bathing garments and did not know what garments they should wear when bathing. They reported this to the Buddha, who said, 'There are five reasons for taking off the rain-bathing garment: when it is not raining, when there is no suspicion of rain, when not crossing water, when sick or eating, and when the task is not completed. There are five reasons for keeping the Samghati (僧伽梨, Samghati, outer robe): when it is raining, when there is suspicion of rain, when crossing water, when sick or eating, and when the task is not completed.'

In one dwelling place, the Sangha wanted to distribute clothing, and a guest bhikshu arrived. The bhikshus received less clothing, so they did not want to distribute it. They reported this to the Buddha. The Buddha said, 'Even if it is worth only a waist-string, it should be distributed. If there is too little to distribute, it should be given to a bhikshu without clothing through a Jnaptidvitīya-karmavācanā (白二羯磨, Jnaptidvitīya-karmavācanā, a formal act with two announcements).'

One bhikshu announced, 'Venerable Sangha, listen! This Sangha has received clothing, or non-clothing items, and now gives them all to so-and-so bhikshu. If the Sangha deems it the right time, let it be approved. I announce thus.'

'Venerable Sangha, listen! This Sangha has received clothing, or non-clothing items, and if there is anyone who does not approve, let them speak. The Sangha has already given it to so-and-so bhikshu.'

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比丘衣竟；僧忍，默然故。是事如是持。」

五分律第三分之六皮革法

佛在舍衛城。爾時摩訶迦旃延，在阿濕波阿雲頭國波樓多山中住。彼國有長者名沙門億耳，信樂佛法常供給諸比丘，見法得果，受三歸五戒，恒入僧坊聽受法教。

時沙門億耳屏處自念：「如佛所說，在家染著，不能廣修梵行；出家無著，猶如虛空。我今何不于無為法中，剃除鬚髮，出家學道。」念已，晨旦到迦旃延所，頭面禮足，具宣所念，欲求出家受具足戒。迦旃延言：「在家染著，誠如汝言；但出家苦節，凈修梵行，獨坐樹下，常應一食。汝本富樂，此事甚難。」億耳聞已，便歸其家。如是至三，見其意至，便與出家。彼國無有十眾，作沙彌經歷六年，迦旃延乃以神通力，于余國集十眾授具足戒。億耳受戒已念言：「我聞如來、應供、等正覺，而未奉見，今當往詣問訊世尊。」念已，到迦旃延所，頭面禮足，白求詣佛。迦旃延言：「甚善，吾隨汝喜！宜知是時，可以吾名問訊世尊。復以五法白佛：一、阿濕波阿雲頭國無有十眾，億耳作沙彌經歷六年，不得受具足戒，迦旃延以神通力于余國集僧，然後得受，愿世尊聽此國不滿十眾得受具足戒！又此國多有沙石棘刺，愿聽此國比丘畜重底革屣！又此國皆以皮敷地，作坐臥具

【現代漢語翻譯】 現代漢語譯本：比丘的衣服做好了；僧團認可，所以保持沉默。這件事就這樣決定了。

《五分律》第三分之六 皮革法

佛陀在舍衛城。當時，摩訶迦旃延（Mahākātyāyana，佛陀的弟子，以善於論議著稱）住在阿濕波阿雲頭國（Aśvaka-Avanti，古印度的一個地區）的波樓多山中。那個國家有個長者名叫沙門億耳（Śroṇa Koṭīviṃśa，一位富有的皈依者），信奉佛法，經常供養各位比丘，見法得果，受了三歸五戒，經常進入僧團聽受佛法教誨。

當時，沙門億耳獨自思量：『正如佛陀所說，在家生活充滿染著，不能廣泛地修習梵行；出家生活沒有染著，就像虛空一樣。我為什麼不在無為法中，剃除鬚髮，出家學道呢？』想到這裡，清晨便到迦旃延那裡，頂禮他的雙足，詳細地說明了自己的想法，想要出家受具足戒。迦旃延說：『在家生活充滿染著，確實像你所說的那樣；但是出家生活艱苦，要清凈地修習梵行，獨自坐在樹下，經常只能吃一頓飯。你原本生活富足快樂，這件事恐怕很難做到。』億耳聽了之後，便回到家中。像這樣反覆了三次，見他意志堅定，便允許他出家。那個國家沒有十位比丘，他做沙彌經歷了六年，迦旃延才用神通力，在別的國家聚集了十位比丘，為他授了具足戒。億耳受戒之後心想：『我聽聞過如來（Tathāgata，佛陀的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyak-saṃbuddha，完全覺悟者），卻還沒有親自拜見，現在應當前去問候世尊（Bhagavat，佛陀的稱號之一）。』想到這裡，便到迦旃延那裡，頂禮他的雙足，請求去拜見佛陀。迦旃延說：『很好，我隨你高興！你應該知道時機，可以用我的名義問候世尊。』又以五件事稟告佛陀：『第一，阿濕波阿雲頭國沒有十位比丘，億耳做沙彌經歷了六年，不能受具足戒，迦旃延用神通力在別的國家聚集僧眾，然後才得以受戒，希望世尊允許這個國家不滿十位比丘也可以受具足戒！第二，這個國家有很多沙石和荊棘，希望允許這個國家的比丘穿厚底的革屣（鞋子）！第三，這個國家都用皮革鋪在地上，作為坐臥的用具

【English Translation】 English version: 'The bhikkhu's robe is complete; the Sangha approves, hence the silence. This matter is thus decided.'

Vinaya-piṭaka, Skandhaka 6, Leather

The Buddha was in Śrāvastī (a major city in ancient India). At that time, Mahākātyāyana (a disciple of the Buddha, known for his skill in debate) was residing in Mount Pārata in the country of Aśvaka-Avanti (an ancient region in India). In that country, there was a householder named Śroṇa Koṭīviṃśa (a wealthy lay follower), who had faith in the Buddha's teachings and regularly provided for the bhikkhus. He had attained the fruit of the Dharma, taken the Three Refuges and Five Precepts, and frequently visited the monastery to listen to the Dharma teachings.

At that time, Śroṇa Koṭīviṃśa, in seclusion, thought to himself: 'As the Buddha has said, the life of a householder is full of attachments and prevents one from extensively practicing the Brahmacarya (holy life); the life of a renunciate is free from attachments, like the open sky. Why shouldn't I, in the unconditioned Dharma, shave my head and beard, renounce the world, and study the Way?' Having thought this, he went to Mahākātyāyana early in the morning, bowed at his feet, and explained his thoughts in detail, desiring to renounce the world and receive the full ordination (upasampadā). Mahākātyāyana said: 'The life of a householder is indeed full of attachments, as you say; but the life of a renunciate is austere, requiring pure practice of the Brahmacarya, sitting alone under a tree, and often eating only one meal a day. You were originally wealthy and happy; this matter will be very difficult.' Having heard this, Śroṇa Koṭīviṃśa returned home. This happened three times. Seeing his firm resolve, Mahākātyāyana allowed him to renounce the world. Because there were not ten bhikkhus in that country, he lived as a śrāmaṇera (novice monk) for six years. Mahākātyāyana then used his supernatural powers to gather ten bhikkhus from another country and gave him the full ordination. After receiving the ordination, Śroṇa Koṭīviṃśa thought: 'I have heard of the Tathāgata (one of the Buddha's titles), Arhat (one who is worthy of offerings), Samyak-saṃbuddha (perfectly enlightened one), but I have not yet personally seen him. Now I should go and pay my respects to the Bhagavat (another title for the Buddha).' Having thought this, he went to Mahākātyāyana, bowed at his feet, and requested to go and see the Buddha. Mahākātyāyana said: 'Very good, I rejoice in your wish! You should know the right time and greet the Bhagavat in my name.' He also reported five matters to the Buddha: 'First, there are not ten bhikkhus in the country of Aśvaka-Avanti. Śroṇa Koṭīviṃśa lived as a śrāmaṇera for six years and could not receive the full ordination. Mahākātyāyana used his supernatural powers to gather the Sangha from another country, and then he was able to receive the ordination. May the Bhagavat allow this country to receive the full ordination even if there are not ten bhikkhus! Second, this country has many stones and thorns. May the bhikkhus of this country be allowed to wear leather sandals with thick soles! Third, this country uses leather to cover the ground as sitting and sleeping mats.

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，愿聽此國比丘以皮敷地！又此國人日日洗浴，愿聽此國比丘日日洗浴！又有比丘寄衣與余方比丘，衣未至有比丘語所與比丘，比丘生疑恐犯長衣，愿為除其此疑！」於是億耳受教而去。既到佛所，稽首佛足，宣和尚問訊。佛語阿難：「汝為此客比丘敷臥具！」阿難念言：「佛欲與此比丘共宿故，令我為敷臥具。」即于佛房而為敷之，佛與億耳共一房宿，初夜、中夜默然無言。至后夜時，佛作是念：「此族姓子威儀調伏，當令說法。」便語言：「汝可說法。」億耳受教，即說十六義品經，說已默然而住。佛言：「善哉！彼國人語，皆如此不？」答言：「有勝我者。」又問：「汝何以久住彼國不來見我？」答言：「我早知欲之過患，有因緣故不得早來。」

爾時世尊因說偈言：

「見世之過患，　　身自依法行； 　賢者不樂惡，　　為惡不樂善。」

於是億耳作是念：「和尚敕我以五法白佛，今正是時。」便以白佛。佛過夜已集比丘僧，告億耳：「汝可更說迦旃延所白五法。」億耳即更說之。佛種種讚歎少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽阿濕波阿雲頭國及一切邊地少比丘處，持律五人授具足戒；亦聽有沙石棘刺之處，著重底革屣；亦聽有皮革處，作皮敷臥具；亦聽有須浴處，日日洗浴；

【現代漢語翻譯】 現代漢語譯本：『我希望允許那個國家的比丘用皮革鋪地！還有，那個國家的人每天都洗澡，我希望允許那個國家的比丘每天都洗澡！另外，有比丘把衣服寄給其他地方的比丘，衣服還沒送到，有比丘告訴接受衣服的比丘，接受衣服的比丘擔心觸犯了長衣的戒律，希望消除他的這個疑慮！』於是，億耳接受了教導離開了。到了佛陀那裡，頂禮佛足，轉達了和尚的問候。佛陀告訴阿難：『你為這位遠來的比丘鋪設臥具！』阿難心想：『佛陀想要和這位比丘一起住，所以讓我為他鋪設臥具。』就在佛陀的房間里為他鋪設了臥具，佛陀和億耳在同一個房間里住下，前半夜和後半夜都默默無言。到了後半夜的時候，佛陀這樣想：『這位出身高貴的年輕人威儀調順，應該讓他說法。』便說：『你可以說法了。』億耳接受了教導，就說了《十六義品經》，說完就默默地住了。佛陀說：『很好！那個國家的人說話，都像這樣嗎？』回答說：『有比我更強的。』又問：『你為什麼在那個國家住了這麼久才來見我？』回答說：『我早就知道慾望的過患，因為有因緣的緣故，沒能早點來。』 當時，世尊因此說了偈語： 『看到世間的過患，自身依照佛法修行；賢者不喜好惡事，作惡者不喜好善事。』 於是，億耳這樣想：『和尚命令我用五件事稟告佛陀，現在正是時候。』便把這五件事稟告了佛陀。佛陀過了一夜后召集了比丘僧眾，告訴億耳：『你可以再說一遍迦旃延（Kātyāyana，佛陀十大弟子之一，以論議第一著稱）所稟告的五件事。』億耳就又說了一遍。佛陀種種讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後允許阿濕波阿雲頭國（Aśvaka-Avanti，古印度地名）以及一切邊遠地區比丘較少的地方，持戒的五個人授具足戒；也允許在有沙石荊棘的地方，穿厚底的皮革鞋；也允許在有皮革的地方，用皮革製作鋪地的臥具；也允許在需要洗浴的地方，每天洗浴；

【English Translation】 English version: 'I wish to allow the Bhikkhus (Buddhist monks) of that country to use leather to cover the ground! Also, the people of that country bathe every day, I wish to allow the Bhikkhus of that country to bathe every day! Furthermore, if a Bhikkhu sends robes to a Bhikkhu in another place, and the robes have not yet arrived, and a Bhikkhu tells the Bhikkhu who is to receive the robes, the Bhikkhu who is to receive the robes becomes worried about violating the rule of having extra robes, I wish to remove this doubt for him!' Thereupon, Ekaśṛṅga (億耳, name of a monk) received the teaching and departed. Having arrived at the Buddha's place, he prostrated himself at the Buddha's feet and conveyed the greetings of his teacher. The Buddha said to Ānanda (阿難, one of the ten principal disciples of the Buddha): 'Prepare bedding for this visiting Bhikkhu!' Ānanda thought: 'The Buddha wishes to stay with this Bhikkhu, therefore he is having me prepare bedding for him.' He prepared the bedding in the Buddha's room, and the Buddha and Ekaśṛṅga stayed in the same room. The first watch of the night and the middle watch of the night passed in silence. In the last watch of the night, the Buddha thought: 'This young man of noble birth is disciplined and subdued, I should have him preach the Dharma.' Then he said: 'You may preach the Dharma.' Ekaśṛṅga received the teaching and then preached the Sixteenfold Righteousness Sutra, and after preaching, he remained silent. The Buddha said: 'Excellent! Do the people of that country speak like this?' He replied: 'There are those who are superior to me.' The Buddha asked again: 'Why have you stayed in that country for so long and not come to see me?' He replied: 'I have long known the faults of desire, but due to circumstances, I was unable to come sooner.' At that time, the World Honored One spoke this verse: 'Seeing the faults of the world, one practices the Dharma oneself; the wise do not delight in evil, those who do evil do not delight in good.' Then Ekaśṛṅga thought: 'My teacher instructed me to report five matters to the Buddha, now is the right time.' Then he reported these five matters to the Buddha. After the Buddha had spent the night, he gathered the assembly of Bhikkhus and told Ekaśṛṅga: 'You may repeat the five matters that Kātyāyana (迦旃延, one of the ten principal disciples of the Buddha, known for his skill in debate) reported.' Ekaśṛṅga then repeated them. After the Buddha had praised contentment with little desire, praised the precepts, and praised upholding the precepts in various ways, he told the Bhikkhus: 'From now on, I allow in Aśvaka-Avanti (阿濕波阿雲頭國, name of an ancient Indian kingdom) and all remote regions where there are few Bhikkhus, five monks who uphold the precepts to confer full ordination; I also allow in places with sand, stones, and thorns, the wearing of thick-soled leather shoes; I also allow in places where there is leather, the making of leather coverings for bedding; I also allow in places where bathing is necessary, daily bathing;

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若比丘寄衣與余處比丘，比丘雖先聞知，衣未入手不犯長衣。」

爾時諸比丘作種種形、種種色革屣。以是白佛，佛言：「不聽作異形、異色革屣，犯者突吉羅！」

有諸比丘作馬皮、象皮、人皮革屣。以是白佛，佛言：「不聽作！若用人皮，偷蘭遮；若馬、象皮，突吉羅。」

時跋難陀常出入一牧牛家，著衣持缽往到其舍。彼有斑色犢子，跋難陀諦視生念，欲得此皮作敷具。主人問言：「何故諦視此犢？」答言：「此犢斑色可愛，耐可作敷具。」彼即白言：「大德常料理我家，豈惜一犢而不相與！」即于犢母前殺而與之。跋難陀得已持還僧坊，犢母隨後悲鳴逐之。諸比丘問言：「此牛何故悲鳴逐汝？」答言：「不知！」又問：「此牛逐汝，不逐餘人，云何不知？」乃具以事答。諸比丘種種呵責，以是白佛。佛以是事集比丘僧，問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今不聽畜一切皮！」

諸比丘后須小片皮而不敢用，以是白佛，佛言：「聽用小片皮作物。」

有諸比丘從外還，徒跣上僧臥具，污泥不凈。以是白佛，佛言：「聽著出入革屣。」

有老病比丘于恐怖處共伴道行，遲不相及，諸伴語：「大德速行，勿使被剝！」答言：「我

【現代漢語翻譯】 現代漢語譯本：如果比丘將衣服寄存在其他地方的比丘處，即使該比丘事先知曉，只要衣服尚未到手，就不算違反持有長衣的戒律。

當時，一些比丘製作各種形狀、各種顏色的革屣（鞋子）。他們將此事稟告佛陀，佛陀說：『不允許製作不同形狀、不同顏色的革屣，違犯者犯突吉羅（輕罪）！』

有些比丘製作馬皮、象皮、人皮的革屣。他們將此事稟告佛陀，佛陀說：『不允許製作！如果使用人皮，犯偷蘭遮（中等罪）；如果使用馬皮、象皮，犯突吉羅。』

當時，跋難陀（Bhaddanta，比丘名）經常出入一個牧牛人家，穿著僧衣、拿著缽前往他們家。那家有一隻斑色的小牛犢，跋難陀仔細看著它，心生一念，想要得到這塊皮來做敷具（坐墊）。主人問道：『你為什麼仔細看這隻小牛犢？』跋難陀回答說：『這隻小牛犢顏色斑斕可愛，可以用來做敷具。』主人就說：『大德（對出家人的尊稱）經常照顧我家，難道會吝惜一隻小牛犢而不送給您嗎！』於是就在牛犢的母親面前殺了這隻小牛犢，送給了跋難陀。跋難陀得到牛皮后，拿著回到僧坊，牛犢的母親在後面悲鳴追趕。諸位比丘問道：『這頭牛為什麼悲鳴著追趕你？』跋難陀回答說：『不知道！』又問：『這頭牛追趕你，不追趕其他人，怎麼會不知道？』跋難陀才把事情的經過全部說了出來。諸位比丘紛紛呵責他，並將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊（佛陀的尊稱）！』佛陀種種呵責之後，告訴諸位比丘：『從今以後不允許畜養一切皮！』

後來，諸位比丘需要一小片皮，但不敢使用，因此將此事稟告佛陀，佛陀說：『允許使用小片皮來製作物品。』

有些比丘從外面回來，光著腳踩上僧眾的臥具，沾染了污泥，弄髒了臥具。因此將此事稟告佛陀，佛陀說：『允許穿著出入的革屣。』

有些年老生病的比丘在恐怖的地方結伴而行，（其中一位比丘）行動遲緩，跟不上隊伍，同伴們說：『大德（對出家人的尊稱）快點走，不要被剝皮！』他回答說：『我

【English Translation】 English version: If a Bhikkhu (monk) sends a robe to a Bhikkhu in another place, even if that Bhikkhu knows about it beforehand, he does not violate the rule of possessing an extra robe until the robe is actually in his possession.

At that time, some Bhikkhus were making sandals of various shapes and colors. They reported this to the Buddha, and the Buddha said, 'It is not allowed to make sandals of different shapes and colors. Whoever violates this commits a Dukkhata (minor offense)!'

Some Bhikkhus were making sandals of horse skin, elephant skin, and human skin. They reported this to the Buddha, and the Buddha said, 'It is not allowed to make them! If human skin is used, it is a Thullanacca (medium offense); if horse or elephant skin is used, it is a Dukkhata.'

At that time, Bhaddanta (name of a Bhikkhu) frequently visited a cowherd's family, wearing his robes and carrying his bowl. They had a spotted calf, and Bhaddanta stared at it, thinking to himself that he wanted the skin to make a sitting cloth (mat). The owner asked, 'Why are you staring at this calf?' Bhaddanta replied, 'This calf is beautifully spotted and suitable for making a sitting cloth.' The owner then said, 'Venerable Sir (term of respect for a monk), you always take care of my family. Would I begrudge you a calf?' So he killed the calf in front of its mother and gave it to Bhaddanta. Bhaddanta took the skin back to the monastery, and the calf's mother followed him, wailing. The Bhikkhus asked, 'Why is this cow wailing and following you?' Bhaddanta replied, 'I don't know!' They asked again, 'This cow is following you, not anyone else. How can you not know?' Then he told them the whole story. The Bhikkhus rebuked him in various ways and reported this to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and asked Bhaddanta, 'Is this true?' Bhaddanta replied, 'It is true, Blessed One (title for the Buddha)!' After rebuking him in various ways, the Buddha told the Bhikkhus, 'From now on, it is not allowed to possess any kind of skin!'

Later, the Bhikkhus needed a small piece of skin but did not dare to use it, so they reported this to the Buddha. The Buddha said, 'It is allowed to use a small piece of skin to make things.'

Some Bhikkhus returned from outside and walked barefoot on the Sangha's bedding, soiling it with mud and dirt. They reported this to the Buddha, and the Buddha said, 'It is allowed to wear sandals when going in and out.'

Some old and sick Bhikkhus were traveling together in a dangerous place. One of them was slow and could not keep up with the group. The companions said, 'Venerable Sir (term of respect for a monk), walk faster, lest you be skinned!' He replied, 'I

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等老病不能行！」伴言：「此有象、馬、驢騾、駱駝、車、牛，可騎乘。」諸比丘不敢，以是白佛，佛言：「從今聽老病比丘騎乘，但不得乘騎雌畜生。」

有諸白衣以皮輿施僧，諸比丘不敢受。以是白佛，佛言：「聽受。去皮，以余衣代。」

有諸白衣以皮輿別施上座，不敢受。以是白佛，佛言：「亦聽私受，去皮如上法。」

諸上座老病比丘，欲乘輿入聚落，不敢乘。以是白佛，佛言：「聽。」

不知使誰輿之，以是白佛，佛言：「使凈人輿。」

有諸比丘于恐怖處，欲渡水無船。有牧牛人驅牛渡水，語言：「可捉牛尾。」諸比丘不敢，以是白佛。佛言：「聽捉。」

時六群比丘捉牸牛尾渡水，以手刺其瘡中。以是白佛，佛言：「不聽捉雌畜生尾渡水。」

有諸比丘欲渡水，亦無畜生可捉，不知云何？以是白佛，佛言：「聽縛草木作筏。自今聽諸比丘畜浮囊，若羊皮、若牛皮作。僧及四方僧，皆應畜。」

佛在王舍城。爾時瓶沙王摩竭、鴦伽二國，有四萬二千聚落，彼諸豪傑無有不信佛法僧者；唯除瞻婆城中，有長者子名首樓那，其人大富有二十億錢，時人號曰首樓那二十億，是人生便受樂，手腳柔軟，足下生毛。瓶沙王作是念：「我界內唯有二十億未信佛法

【現代漢語翻譯】 現代漢語譯本： 『等到年老生病不能行走！』同伴說：『這裡有象、馬、驢騾、駱駝、車、牛，可以騎乘。』眾比丘不敢，因此稟告佛陀，佛陀說：『從今以後允許年老生病的比丘騎乘，但不得騎乘雌性畜生。』

有些在家居士用皮革製作的轎子佈施給僧人，眾比丘不敢接受。因此稟告佛陀，佛陀說：『允許接受。去掉皮革，用其他衣物代替。』

有些在家居士用皮革製作的轎子單獨佈施給上座（長老），上座不敢接受。因此稟告佛陀，佛陀說：『也允許私下接受，去掉皮革如上述方法。』

各位上座（長老）年老生病的比丘，想要乘坐轎子進入村落，不敢乘坐。因此稟告佛陀，佛陀說：『允許。』

不知道讓誰來抬轎子，因此稟告佛陀，佛陀說：『讓凈人（負責寺院雜務的男子）來抬。』

有些比丘在恐怖的地方，想要渡水卻沒有船。有牧牛人驅趕牛群渡水，（對他們）說：『可以抓住牛尾。』眾比丘不敢，因此稟告佛陀。佛陀說：『允許抓住。』

當時六群比丘抓住母牛的尾巴渡水，用手刺母牛的瘡口。因此稟告佛陀，佛陀說：『不允許抓住雌性畜生的尾巴渡水。』

有些比丘想要渡水，也沒有畜生可以抓住，不知道怎麼辦？因此稟告佛陀，佛陀說：『允許捆綁草木製作木筏。從今以後允許各位比丘攜帶浮囊，無論是用羊皮還是牛皮製作。僧團以及來自四方的僧團，都應該攜帶。』

佛陀在王舍城（Rajagrha）。當時瓶沙王（Bimbisara）統治的摩竭陀（Magadha）、鴦伽（Anga）兩國，有四萬二千個村落，那些地方的豪傑沒有不信奉佛法僧的；唯獨瞻婆（Champa）城中，有一位長者（wealthy householder）的兒子名叫首樓那（Srona Kotikarna），這個人非常富有，有二十億錢，當時人們稱他為首樓那二十億，這個人出生就享受安樂，手腳柔軟，腳底長毛。瓶沙王（Bimbisara）心想：『我的境內只有二十億沒有信奉佛法』

【English Translation】 English version: 'When I am old and sick and unable to walk!' The companion said, 'Here are elephants, horses, donkeys, mules, camels, carts, and oxen that can be ridden.' The Bhikkhus (monks) were afraid to do so, and reported this to the Buddha. The Buddha said, 'From now on, old and sick Bhikkhus are allowed to ride, but they must not ride female animals.'

Some laypeople donated leather palanquins to the Sangha (monastic community), but the Bhikkhus were afraid to accept them. They reported this to the Buddha, who said, 'You are allowed to accept them. Remove the leather and replace it with other cloth.'

Some laypeople donated leather palanquins specifically to the senior monks (Theras), who were afraid to accept them. They reported this to the Buddha, who said, 'You are also allowed to accept them privately, removing the leather as described above.'

The senior, old, and sick Bhikkhus wanted to ride in palanquins into the villages, but were afraid to do so. They reported this to the Buddha, who said, 'You are allowed.'

They did not know who to have carry the palanquins, so they reported this to the Buddha, who said, 'Have the attendants (laymen who perform duties for the monastery) carry them.'

Some Bhikkhus were in a frightening place and wanted to cross the water but had no boat. A cowherd was driving cattle across the water and said, 'You can hold onto the tails of the cattle.' The Bhikkhus were afraid to do so, and reported this to the Buddha. The Buddha said, 'You are allowed to hold on.'

At that time, the group-of-six Bhikkhus (a group of monks known for misbehavior) held onto the tails of female cows to cross the water, and poked their hands into the cows' sores. They reported this to the Buddha, who said, 'You are not allowed to hold onto the tails of female animals to cross the water.'

Some Bhikkhus wanted to cross the water, but there were no animals to hold onto, and they did not know what to do. They reported this to the Buddha, who said, 'You are allowed to tie grass and wood together to make a raft. From now on, Bhikkhus are allowed to carry floats, whether made of sheepskin or cowhide. The Sangha (monastic community) and the Sangha from all directions should all carry them.'

The Buddha was in Rajagrha (Wangshecheng). At that time, King Bimbisara (Pingsha Wang) ruled over the kingdoms of Magadha (Mojietuo) and Anga (Yangjia), which had 42,000 villages. The prominent people in those places all believed in the Buddha, the Dharma (Buddha's teachings), and the Sangha (monastic community), except for Srona Kotikarna (Shoulou Na), the son of a wealthy householder (zhangzhe) in the city of Champa (Zhanpo). This man was very wealthy, with 200 million coins. People called him Srona Kotikarna (Shoulou Na) worth 200 million. He was born enjoying comfort, with soft hands and feet, and hair growing on the soles of his feet. King Bimbisara (Pingsha Wang) thought, 'Within my territory, only the 200 million has not yet believed in the Buddha's teachings.'

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，我當云何令彼信樂？我若自往，當大驚怖；若呼召之，必生疑畏。正當通命瞻婆城中六十家諸豪傑，觀王子婚，因此相見，誨以道法。」念已，即便呼之。時諸親族皆白王言：「二十億未曾履地，足下生毛如人頂發，不堪恭到。愿王特賜停此一人！」王言：「可乘象馬車輿。」答言：「其身極軟，亦不堪之。」王言：「今王子婚，必宜相見，聽汝親族儘自致方！」親族共議：「唯當鑿渠通船，日行數里，乃可不勞，恭王命耳！」便共以此致之，到王舍城，親族白王：「二十億今始得至，愿聽如家法！」王言：「家法雲何？」答言：「以衣敷地，行上舁之。」王言：「可爾！」即敕為敷；又為敷細軟衣為座，令坐其上。王問言：「汝足下實生毛不？」答言：「實爾。大王！」王言：「我欲見之。」答言：「愿使可信人看！」王言：「我欲自見。」答言：「愿聽舒腳！」王言：「可爾！」即舒腳示王。果如所聞，光曜王目不得熟視，生希有心，念言：「我國乃生如此大福德人！」顧視左右，先有三大居士，並二十億為四。問言：「汝各有幾財，得為居士？」第一人言：「我錢有十三億。」第二人言：「我有十四億。」第三人言：「我有十四億，又有一無價摩尼珠。」二十億言：「我有二十億，復有五百摩尼珠，一摩尼寶

【現代漢語翻譯】 現代漢語譯本：我應當如何做才能讓他們相信並樂於接受呢？如果我親自去，他們一定會非常驚恐；如果我呼喚他們前來，他們必定會心生疑慮和畏懼。最好是通知瞻婆城中的六十戶豪門望族，讓他們前來觀看王子的婚禮，藉此機會相見，然後向他們傳授佛法。』想到這裡，他便立刻派人去召集他們。當時，那些親族都對頻婆娑羅王（Bimbisara）（頻婆娑羅王）說：『二十億（Dhanika）（指二十億童子，一位富有的年輕人）從未在地上行走過，他的腳底長著像人頭頂頭髮一樣的毛，無法恭敬地前來拜見大王。希望大王能夠特別允許他免於前來！』頻婆娑羅王說：『可以乘坐象、馬或車子。』他們回答說：『他的身體非常柔軟，也無法承受。』頻婆娑羅王說：『現在是王子結婚，一定應該相見，允許你們親族盡力想辦法讓他前來！』親族們共同商議：『只有開鑿渠道，用船運送，每天走幾里路，才能不讓他勞累，恭敬地完成大王的命令！』於是他們共同用這種方法將二十億（Dhanika）送到王舍城（Rajagriha）。親族們稟告頻婆娑羅王：『二十億（Dhanika）現在才到達，希望允許他按照家裡的規矩行事！』頻婆娑羅王問：『家裡的規矩是怎樣的？』他們回答說：『用衣服鋪在地上，然後抬著他走在上面。』頻婆娑羅王說：『可以。』於是下令為他鋪設；又為他鋪設柔軟的細布作為座位，讓他坐在上面。頻婆娑羅王問道：『你的腳底真的長著毛嗎？』二十億（Dhanika）回答說：『確實如此，大王！』頻婆娑羅王說：『我想看看。』二十億（Dhanika）回答說：『希望讓可以信任的人看。』頻婆娑羅王說：『我想親自看。』二十億（Dhanika）回答說：『希望允許我伸出腳。』頻婆娑羅王說：『可以。』於是伸出腳給頻婆娑羅王看。果然如所聽聞的那樣，光芒照耀得頻婆娑羅王的眼睛無法仔細觀看，心中生起稀有之感，心想：『我的國家竟然出生瞭如此有大福德的人！』他環顧左右，先前有三大居士，加上二十億（Dhanika）共四人。頻婆娑羅王問道：『你們各自有多少財產，才能被稱為居士？』第一個人說：『我的錢有十三億。』第二個人說：『我有十四億。』第三個人說：『我有十四億，還有一顆無價的摩尼寶珠（Mani jewel）。』二十億（Dhanika）說：『我有二十億，還有五百顆摩尼寶珠（Mani jewel），一顆摩尼寶（Mani jewel）

【English Translation】 English version: 'How should I make them believe and rejoice? If I go myself, they will be greatly frightened; if I summon them, they will surely be suspicious and fearful. It is best to inform the sixty prominent families in the city of Champa (Champā) (a city in ancient India) to attend the prince's wedding, and take this opportunity to meet them and teach them the Dharma.' Having thought this, he immediately summoned them. At that time, the relatives all said to King Bimbisara (Bimbisāra) (King of Magadha): 'Dhanika (Dhanika) (a wealthy young man) has never walked on the ground, and his soles have hair like the hair on a person's head, making it impossible for him to respectfully come. May the king grant him special permission to be excused!' The king said, 'He can ride an elephant, horse, or carriage.' They replied, 'His body is extremely soft and cannot bear it.' The king said, 'Now that it is the prince's wedding, it is necessary to meet him. Allow your relatives to do their best to bring him!' The relatives discussed together: 'Only by digging a canal and transporting him by boat, traveling a few miles each day, can he be spared the hardship and respectfully fulfill the king's command!' So they jointly used this method to bring Dhanika (Dhanika) to Rajagriha (Rājagṛha) (the capital of Magadha). The relatives reported to the king: 'Dhanika (Dhanika) has just arrived. May he be allowed to follow the family customs!' The king asked, 'What are the family customs?' They replied, 'To spread clothes on the ground and carry him on top of them.' The king said, 'So be it!' He then ordered them to spread the clothes; and also to spread soft, fine cloth as a seat, and let him sit on it. The king asked, 'Do you really have hair growing on the soles of your feet?' Dhanika (Dhanika) replied, 'Indeed, Great King!' The king said, 'I want to see it.' Dhanika (Dhanika) replied, 'May you allow a trustworthy person to see it.' The king said, 'I want to see it myself.' Dhanika (Dhanika) replied, 'May you allow me to stretch out my feet.' The king said, 'So be it!' Then he stretched out his feet to show the king. Indeed, it was as he had heard, the light shone so brightly that the king's eyes could not look closely, and he felt a sense of wonder, thinking, 'Such a person of great merit has been born in my kingdom!' He looked around, and there were already three great householders, plus Dhanika (Dhanika), making four. The king asked, 'How much wealth does each of you have to be called a householder?' The first person said, 'I have thirteen crores of money.' The second person said, 'I have fourteen crores.' The third person said, 'I have fourteen crores, and also a priceless Mani jewel (Mani jewel).' Dhanika (Dhanika) said, 'I have twenty crores, and also five hundred Mani jewels (Mani jewel), one Mani jewel (Mani jewel)'

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床。」王問二十億：「汝所從得此？」答言：「此寶非父余財，亦不營得。我于高樓上眠，眠覺便在我前。」王聞此語，倍生希有。復作是念：「此人福德，唯佛當知，余無能了。」即便嚴駕，出詣佛所，頭面禮足，白佛言：「世尊！二十億有五百摩尼珠、一摩尼寶床，從何而來？」佛言：「此人先在忉利天，有五百天女，極相愛樂。從彼來生，天女皆念：『我等天子今於何生？』以天眼觀，見生在此，各持一摩尼珠及先所臥寶床，化令稱其今身，著前而去。」王聞佛說，禮畢退還，集瞻婆城六十豪傑，語言：「我今令二十億為彼城中最大居士，汝等宗之。」復語二十億及六十人等：「我為汝王，以法治化，已與汝等作現世利益。今佛世尊在耆阇崛山，各可往彼求後世利。」受敕皆往。

時長老婆竭陀，于山中盤石上經行，諸居士到其所語言：「大德！為我白佛，瞻婆城二十億及六十居士欲問訊世尊。」娑竭陀于盤石上、居士前沒，踴出佛前，具以白佛。佛言：「汝可先去，于盤石上敷座，吾尋后往。」受教，于佛前沒，踴出盤石、眾居士前，為佛敷座；佛以常威儀，步行后至。諸居士念言：「此比丘有大神力，出沒盤石，猶如入水。」咸共恭敬而慢世尊。世尊既至，就座而坐。諸佛常法，先使發歡喜心，然後

【現代漢語翻譯】 現代漢語譯本 『床。』國王問二十億（Upaka，人名）:『你從哪裡得到這個？』他回答說:『這個寶物不是我父親留下的財產，也不是我經營所得。我在高樓上睡覺，醒來后它就在我面前。』國王聽到這些話，更加覺得稀有。又想:『這個人的福德，只有佛陀才能知道，其他人無法瞭解。』於是立刻準備車駕，前往佛陀所在的地方，頭面頂禮佛足，稟告佛陀說:『世尊！二十億有五百顆摩尼珠（mani jewel，寶珠）、一張摩尼寶床，是從哪裡來的？』佛陀說:『這個人先前在忉利天（Trayastrimsa heaven，佛教欲界六天之一），有五百個天女，非常愛慕他。他從那裡轉生到這裡，天女們都想念著:『我們的天子現在生在哪裡呢？』她們用天眼觀察，看到他生在這裡，各自拿著一顆摩尼珠和先前他所睡的寶床，變化成適合他現在身形的大小，放在他面前離開了。』國王聽了佛陀的話，頂禮完畢後退回，召集瞻婆城（Champa，古印度城市）的六十位豪傑，對他們說:『我現在讓二十億做這個城裡最大的居士，你們要尊敬他。』又對二十億和六十人等說:『我是你們的國王，用正法治理國家，已經為你們做了現世的利益。現在佛陀世尊在耆阇崛山（Grdhrakuta Mountain，靈鷲山），你們可以一起去那裡尋求後世的利益。』他們接受命令后都去了。 長老娑竭陀（Sāgata，人名），在山中的盤石上經行，各位居士到他那裡說:『大德！請您為我們稟告佛陀，瞻婆城的二十億和六十位居士想要問候世尊。』娑竭陀在盤石上、居士們面前消失，然後出現在佛陀面前，詳細地稟告了佛陀。佛陀說:『你可以先去，在盤石上鋪設座位，我隨後就到。』娑竭陀接受教誨，在佛陀面前消失，然後出現在盤石上、各位居士面前，為佛陀鋪設座位；佛陀以平常的威儀，步行隨後到達。各位居士心想:『這位比丘有大神力，出入盤石，就像進入水中一樣。』都非常恭敬他，卻輕慢世尊。世尊到達后，就坐而坐。諸佛通常的做法是，先使眾生生起歡喜心，然後...

【English Translation】 English version 『A bed.』 The king asked Upaka (name of a person): 『Where did you get this from?』 He replied: 『This treasure is neither my father's inheritance, nor did I acquire it through business. I was sleeping in a high tower, and when I woke up, it was in front of me.』 Hearing these words, the king felt it even more extraordinary. He thought: 『This person's merit and virtue can only be known by the Buddha; no one else can understand it.』 So he immediately prepared his carriage and went to where the Buddha was. He bowed his head to the Buddha's feet and said: 『Venerable One! Upaka has five hundred mani jewels (mani jewel, precious stone) and a mani jewel bed. Where did they come from?』 The Buddha said: 『This person was previously in the Trayastrimsa heaven (Trayastrimsa heaven, one of the six heavens of the desire realm in Buddhism), and had five hundred heavenly women who loved him dearly. Since he was reborn here from there, the heavenly women all thought: 『Where has our heavenly son been born now?』 They observed with their heavenly eyes and saw that he was born here. Each of them took a mani jewel and the precious bed he had slept on before, transformed them to be the right size for his current body, placed them in front of him, and left.』 After hearing the Buddha's words, the king bowed and retreated. He gathered the sixty prominent figures of Champa (Champa, an ancient Indian city) and said to them: 『I will now make Upaka the greatest householder in this city; you should respect him.』 He also said to Upaka and the sixty people: 『I am your king, and I rule with righteousness. I have already brought you worldly benefits. Now the Buddha, the Venerable One, is on Grdhrakuta Mountain (Grdhrakuta Mountain, Vulture Peak Mountain); you can all go there to seek benefits for the afterlife.』 They accepted the order and went. The elder Sāgata (Sāgata, name of a person) was walking back and forth on a flat rock in the mountain. The householders came to him and said: 『Great Virtue! Please inform the Buddha for us that Upaka and the sixty householders from Champa wish to greet the Venerable One.』 Sāgata disappeared on the flat rock in front of the householders, and then appeared before the Buddha, reporting everything in detail to the Buddha. The Buddha said: 『You can go first and set up a seat on the flat rock; I will follow soon after.』 Accepting the teaching, Sāgata disappeared in front of the Buddha and then appeared on the flat rock in front of the householders, setting up a seat for the Buddha. The Buddha arrived later, walking with his usual dignified manner. The householders thought: 『This Bhikkhu has great supernatural powers, entering and exiting the flat rock as if entering water.』 They were very respectful to him, but disrespectful to the Venerable One. After the Venerable One arrived, he sat down. The usual practice of all Buddhas is to first make beings generate joyful minds, and then...

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說法。佛語娑竭陀：「汝起扇佛！」受教起扇，須臾現種種神變，如優為迦葉。還在佛前，稽首禮足，白佛言：「佛是我大師，我是佛弟子。」如是三返已，復坐本位。於是諸居士作是念：「弟子神力猶尚如是，況于如來、應供、等正覺！」便迴心注仰。佛為說種種妙法，示教利喜，乃至苦集盡道，皆于坐上得法眼凈，受三歸五戒。二十億從坐起，跣足至佛前稽首作禮，佛便微笑。娑竭陀作是念：「佛何因緣笑？」念已，從坐起，偏袒右肩，䠒跪白佛：「今何因緣而發微笑？」佛語娑竭陀：「此二十億九十一劫來，始今足蹈于地。」又問：「二十億何因緣，九十一劫足不蹈地？」佛言：「過去世時，有佛世尊出現於世，名毗婆尸；父王治城，長十二由旬，廣七由旬，多諸人眾安隱豐樂。彼佛與大比丘僧六萬八千人俱，皆是阿羅漢于彼止住，其王日日請佛及僧于宮中食。時大眾中有一人名修毗賒，共眾人往詣王所，白言：『王今作諸功德，愿聽我等亦得豫之！』王言：『今佛僧眾有六萬八千人，恐汝等不辦，或更惱僧。』復白王言：『我自堪辦，愿必聽許！』王言：『大善！』猶恐不辦，敕作食如常：『彼若不周，當以足之。』於是諸人設供，過於王食；如是多日，王所作食竟不復設。修毗賒次應設供，使人掘路，更以

【現代漢語翻譯】 現代漢語譯本 佛陀對娑竭陀（Sāgarada，人名）說：『你起來，為佛陀扇扇子！』 娑竭陀接受教誨起身扇扇子，一會兒便顯現出種種神通變化，就像優樓頻螺迦葉（Uruvilvākāśyapa，佛陀弟子）一樣。然後回到佛陀面前，稽首禮拜，稟告佛陀說：『佛陀是我的大師，我是佛陀的弟子。』 這樣說了三次之後，又回到原來的座位。 這時，各位居士心想：『弟子的神力尚且如此，更何況是如來（Tathāgata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、等正覺（Sammasaṁbuddha，佛的稱號之一）呢！』 便都回心轉意，專注仰慕佛陀。佛陀為他們宣說種種微妙的佛法，開示教導，使他們受益歡喜，乃至苦集滅道（duḥkha-samudaya-nirodha-mārga，四聖諦）的道理，都在座位上獲得了法眼凈（dharma-cakṣus，證悟的開始），受了三歸（tri-śaraṇa，皈依佛、法、僧）五戒（pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒）。 二十億人從座位上起身，光著腳走到佛陀面前，稽首作禮，佛陀便微笑起來。娑竭陀心想：『佛陀因為什麼緣故而笑呢？』 想到這裡，便從座位上起身，袒露右肩，跪著稟告佛陀：『現在是因為什麼因緣而發出微笑呢？』 佛陀對娑竭陀說：『這二十億人，從九十一劫以來，今天才第一次腳踏在地上。』 又問：『這二十億人因為什麼因緣，九十一劫以來腳不踏地呢？』 佛陀說：『過去世的時候，有佛世尊出現在世上，名叫毗婆尸（Vipaśyin，過去七佛之一）；他的父王治理的城市，長十二由旬（yojana，古印度長度單位），寬七由旬，有很多的人民，安穩豐樂。那位佛陀與大比丘僧六萬八千人在一起，都是阿羅漢，在那裡居住。國王每天都請佛陀和僧眾到宮中吃飯。當時大眾中有一個人名叫修毗賒（Śubhiśā），和眾人一起去拜見國王，稟告說：『國王現在做各種功德，希望允許我們也能夠參與！』 國王說：『現在佛陀和僧眾有六萬八千人，恐怕你們辦不到，或者反而會打擾僧眾。』 又稟告國王說：『我們自己能夠辦到，希望一定允許！』 國王說：『很好！』 還是擔心他們辦不到，就命令像平常一樣準備食物：『如果他們不夠，就用我的來補充。』 於是這些人準備的供養，超過了國王的食物；這樣過了很多天，國王準備的食物竟然不再使用了。修毗賒輪到準備供養的時候，派人挖掘道路，改用……』

【English Translation】 English version The Buddha spoke to Sāgarada (name of a person), saying: 'Arise and fan the Buddha!' Receiving the instruction, he arose and fanned, and in a moment manifested various miraculous transformations, like Uruvilvākāśyapa (a disciple of the Buddha). Then he returned before the Buddha, bowed his head and paid homage, and reported to the Buddha, saying: 'The Buddha is my master, and I am the Buddha's disciple.' Having said this three times, he returned to his original seat. At this time, the lay devotees thought: 'The disciple's spiritual power is still like this, how much more so the Tathāgata (one of the titles of the Buddha), Arhat (one of the titles of the Arhat), Sammasaṁbuddha (one of the titles of the Buddha)!' They all turned their hearts and focused their admiration on the Buddha. The Buddha spoke to them of various wonderful Dharma teachings, instructing and guiding them, causing them to benefit and rejoice, even the principles of duḥkha-samudaya-nirodha-mārga (the Four Noble Truths), and they all attained the dharma-cakṣus (the beginning of enlightenment) in their seats, and received the tri-śaraṇa (refuge in the Buddha, Dharma, and Sangha) and the pañca-śīla (the five precepts: not to kill, not to steal, not to commit sexual misconduct, not to lie, and not to consume intoxicants). Twenty billion people arose from their seats, walked barefoot to the Buddha, and bowed their heads in homage, and the Buddha smiled. Sāgarada thought: 'For what reason did the Buddha smile?' Thinking this, he arose from his seat, bared his right shoulder, knelt, and reported to the Buddha: 'For what reason are you now smiling?' The Buddha spoke to Sāgarada: 'These twenty billion people, for ninety-one kalpas (aeons) have not stepped on the ground until today.' He also asked: 'For what reason have these twenty billion people not stepped on the ground for ninety-one kalpas?' The Buddha said: 'In the past, a Buddha appeared in the world named Vipaśyin (one of the past seven Buddhas); his father ruled a city that was twelve yojanas (an ancient Indian unit of length) long and seven yojanas wide, with many people, peaceful and prosperous. That Buddha was with a large community of monks, sixty-eight thousand in number, all of whom were Arhats, and they resided there. The king invited the Buddha and the Sangha to eat in the palace every day. At that time, there was a person named Śubhiśā among the assembly, who went with the others to see the king and reported, saying: 'The king is now performing various meritorious deeds, and we hope to be allowed to participate!' The king said: 'Now there are sixty-eight thousand Buddhas and monks, I am afraid you will not be able to do it, or it will disturb the monks.' He also reported to the king, saying: 'We can do it ourselves, I hope you will allow it!' The king said: 'Very good!' Still worried that they would not be able to do it, he ordered the food to be prepared as usual: 'If they are not enough, I will supplement them with mine.' So these people prepared offerings that exceeded the king's food; after many days, the food prepared by the king was no longer used. When it was Śubhiśā's turn to prepare the offerings, he sent people to dig roads and replace them with...'

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細軟土填，香泥泥之；兩邊豎八十寶柱，以雜色摩尼珠置於柱頭，懸雜色幡，張雜色幔，彌覆路上處處，路上安種種漿。於家敷六萬八千座，一比丘坐一座，各以五百釜羹而供養之；一一比丘施劫貝二張，革屣一緉。復為四方僧作一房，地敷臥具，皆悉妙好。爾時修毗賒者，今二十億是。從是已后，受天上人中福等無有異。若今不見我者，足猶不蹈地。」

時二十億䠒跪白佛：「愿聽出家受具足戒！」佛言：「父母聽汝未？」答言：「未！」佛言：「父母不聽，不得出家。」答言：「我當還家啟白父母。」佛言：「大善！今正是時。」於是二十億禮佛足，右繞，還瞻婆城，白其母言：「我今欲出家學道。」母言：「止，止！何緣出家？我唯有汝，死尚不欲相離，如何生離？今我財物、珍寶、奴婢、田宅無有限數，可恣意作福，受五欲樂。」苦請至三，然後聽許。前禮母足，右繞三匝，還詣佛所，頭面禮足，䠒跪白佛：「母已聽許，愿便與我出家受具足戒！」佛言：「比丘來！出家受具足戒，廣修梵行；我善說法，能盡苦源！」說是語時，二十億鬚髮自墮，僧伽梨著身，缽盂在手。出家不久，于尸陀林精進經行，足傷血流，烏隨啄吞。二十億作是念：「佛弟子中精進無勝我者，而今未得盡諸苦源。我家幸多財寶，

【現代漢語翻譯】 現代漢語譯本：用細軟的泥土填平道路，再用馨香的泥土加以塗抹；道路兩旁豎立八十根寶柱，用各色摩尼珠（意為寶珠）裝飾在柱頭，懸掛著各色的幡旗，張設著各色的帷幔，將道路完全覆蓋，道路上還安置著各種飲漿。在家中鋪設六萬八千個座位，每一位比丘（意為出家人）坐一個座位，各自用五百釜的羹湯來供養他們；每一位比丘施捨劫貝（意為一種布料）兩張，革屣（意為鞋子）一雙。又為四方僧眾建造一間房舍，地上鋪設臥具，都非常精妙美好。當時的修毗賒（即二十億），如今就是二十億。從此以後，他所享受的天上和人間的福報等等，都沒有什麼差別。如果當時沒有見到我，他的腳甚至都不會踩到地上。

當時，二十億跪著對佛說：『希望允許我出家，受具足戒（意為佛教的正式戒律）！』佛問：『你的父母允許了嗎？』回答說：『沒有！』佛說：『父母不允許，不得出家。』回答說：『我應當回家稟告父母。』佛說：『很好！現在正是時候。』於是，二十億禮拜佛的腳，右繞（意為佛教的一種禮儀），回到瞻婆城，告訴他的母親說：『我現在想要出家學道。』母親說：『停止，停止！為什麼要出家？我只有你一個兒子，死都不想和你分離，怎麼能忍受活生生的分離？現在我的財物、珍寶、奴婢、田宅，數量沒有限度，你可以隨意做善事，享受五欲之樂（意為色、聲、香、味、觸五種慾望帶來的快樂）。』他苦苦哀求了三次，然後母親才允許。他上前禮拜母親的腳，右繞三圈，回到佛陀那裡，頭面頂禮佛足，跪著對佛說：『母親已經允許了，希望您現在就為我出家，授予我具足戒！』佛說：『比丘來！出家受具足戒，廣泛地修習梵行（意為清凈的行為）；我善於說法，能夠使你徹底斷絕痛苦的根源！』說完這些話的時候，二十億的鬚髮自然脫落，僧伽梨（意為袈裟）穿在身上，缽盂（意為出家人使用的食器）拿在手中。出家不久，他在尸陀林（意為墳地）精進地經行（意為佛教的一種修行方式），腳受傷流血，烏鴉跟隨啄食。二十億這樣想：『佛的弟子中，精進沒有勝過我的人了，而現在還沒有能夠斷絕一切痛苦的根源。我家幸好有很多財寶，』

【English Translation】 English version: He filled the road with fine, soft earth, and then smeared it with fragrant mud; on both sides, he erected eighty jeweled pillars, placing various-colored Mani jewels (meaning precious jewels) on the tops of the pillars, hanging various-colored banners, and stretching various-colored curtains, completely covering the road, and placing various kinds of beverages on the road. At home, he arranged sixty-eight thousand seats, one Bhikshu (meaning a Buddhist monk) per seat, each provided with five hundred cauldrons of soup for offering; each Bhikshu was given two pieces of Kasha cloth (meaning a type of fabric) and a pair of leather shoes. He also built a room for monks from all directions, with bedding laid out on the floor, all exquisitely beautiful. At that time, Xiu Pi She (i.e., Twenty Billion) is now Twenty Billion. From then on, the blessings he received in heaven and among humans were no different. If he had not seen me then, his feet would not even have touched the ground.

At that time, Twenty Billion knelt and said to the Buddha, 'I wish to be allowed to leave home and receive the full precepts (meaning the formal precepts of Buddhism)!' The Buddha asked, 'Have your parents permitted you?' He replied, 'No!' The Buddha said, 'Without your parents' permission, you cannot leave home.' He replied, 'I shall return home and inform my parents.' The Buddha said, 'Excellent! Now is the right time.' Thereupon, Twenty Billion bowed at the Buddha's feet, circumambulated (meaning a Buddhist ritual), returned to Champa City, and told his mother, 'I now wish to leave home and study the Way.' His mother said, 'Stop, stop! Why leave home? I have only you as my son, and I do not wish to be separated from you even in death; how can I bear a living separation? Now my wealth, treasures, servants, fields, and houses are limitless; you can freely do good deeds and enjoy the pleasures of the five desires (meaning the pleasures brought by the five senses: sight, sound, smell, taste, and touch).' He pleaded bitterly three times, and then his mother finally granted permission. He stepped forward, bowed at his mother's feet, circumambulated three times, and returned to the Buddha, prostrating himself at his feet, kneeling and saying to the Buddha, 'My mother has given permission; I hope you will now allow me to leave home and grant me the full precepts!' The Buddha said, 'Come, Bhikshu! Leave home and receive the full precepts, extensively cultivate pure conduct (meaning pure behavior); I am skilled in teaching the Dharma, and I can enable you to completely cut off the source of suffering!' As he spoke these words, Twenty Billion's hair and beard naturally fell off, the Sanghati (meaning the monastic robe) was on his body, and the alms bowl (meaning the eating utensil used by monks) was in his hand. Not long after leaving home, he diligently walked in the Shithavana (meaning the cemetery), his feet were injured and bleeding, and crows followed to peck and devour. Twenty Billion thought, 'Among the Buddha's disciples, there is no one more diligent than I, and yet I have not been able to cut off all the sources of suffering. Fortunately, my family has much wealth,'

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亦可反俗快作功德。」佛知其念，從耆阇崛山來下，見烏啄吞其血。問阿難：「何故有此血，烏競啄之？」答言：「二十億於此經行，足傷血出。」世尊便往到其所，問二十億：「汝實作是念不？」答言：「實爾。世尊！」佛復語言：「我今問汝，隨意答我。汝在家時善彈琴不？」答言：「善！」又問：「琴絃急時，聲調好不？」答言：「不好！」又問：「琴絃緩時聲調好不？」答言：「不好！」又問云：「何得好？」答曰：「不急、不緩，然後乃好。」佛言：「於我法中亦復如是，太緩、太急，何緣得道？若精進處中，不久盡苦。」二十億聞佛說已，即于經行處，漏盡無餘。

世尊以二十億足下傷破，告諸比丘：「今聽二十億著一重革屣。」二十億白佛言：「世尊！我舍二十億錢，五百摩尼寶珠，一摩尼寶床，二十夫人，無量婇女。若著一重革屣，人當譏我：『舍如此財寶，而猶貪受一重革屣。』世尊若聽一切比丘著者，我當著之。」佛便讚歎少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽諸比丘著一重革屣。」

有諸比丘著兩重革屣，以是白佛，佛言：「不聽，犯者突吉羅！」

時六群比丘著革屣在和尚、阿阇梨前後經行，有餘比丘亦皆效之。諸比丘以是白佛，佛言：「不應和尚、阿阇梨前

【現代漢語翻譯】 現代漢語譯本：『也可以反過來，不追求世俗的快樂，快速地積累功德。』佛陀知道他的想法，從耆阇崛山（Grdhrakuta，山名）下來，看見烏鴉啄食他腳上的血。問阿難（Ananda，佛陀的十大弟子之一）: 『為什麼這裡有血，烏鴉爭相啄食？』阿難回答說：『二十億（Sronakotikarna，比丘名）在這裡經行，腳受傷出血。』世尊便走到他那裡，問二十億：『你真的這樣想嗎？』回答說：『確實如此，世尊！』佛陀又說：『我現在問你，隨意回答我。你在家的時候擅長彈琴嗎？』回答說：『擅長！』又問：『琴絃拉得太緊時，聲音好聽嗎？』回答說：『不好聽！』又問：『琴絃放鬆時，聲音好聽嗎？』回答說：『不好聽！』又問：『怎樣才能好聽？』回答說：『不緊不慢，這樣才好聽。』佛陀說：『在我的佛法中也是這樣，太鬆懈、太急躁，怎麼能得道呢？如果精進時保持中道，不久就能脫離痛苦。』二十億聽了佛陀的話，就在經行的地方，斷盡了所有煩惱。 世尊因為二十億的腳受傷破損，告訴各位比丘（bhikkhu，佛教出家男眾）：『現在允許二十億穿一重皮鞋。』二十億對佛陀說：『世尊！我捨棄了二十億錢，五百摩尼寶珠（mani jewel，珍貴的寶珠），一張摩尼寶床，二十位夫人，無數的婇女。如果穿一重皮鞋，人們會譏笑我：『捨棄瞭如此多的財寶，卻還貪圖享受一重皮鞋。』世尊如果允許所有的比丘都穿，我就穿。』佛陀便讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴各位比丘：『從今以後允許各位比丘穿一重皮鞋。』 有些比丘穿兩重皮鞋，將此事稟告佛陀，佛陀說：『不允許，違犯者犯突吉羅（dukkhata，一種輕罪）！』 當時六群比丘（the group of six bhikkhus，指六個行為不端的比丘）穿著皮鞋在和尚（upadhyaya，親教師）、阿阇梨（acarya，軌範師）前後經行，其他的比丘也紛紛效仿。各位比丘將此事稟告佛陀，佛陀說：『不應該在和尚、阿阇梨面前……』

【English Translation】 English version: 'One can also reverse the process, not pursue worldly pleasures, and quickly accumulate merit.' The Buddha, knowing his thoughts, descended from Grdhrakuta (Vulture Peak Mountain), and saw crows pecking at the blood on his feet. He asked Ananda (one of the ten principal disciples of the Buddha): 'Why is there blood here, and why are the crows competing to peck at it?' Ananda replied: 'Sronakotikarna (name of a bhikkhu) is practicing walking meditation here, and his feet are injured and bleeding.' The World-Honored One then went to him and asked Sronakotikarna: 'Is this really what you are thinking?' He replied: 'Indeed, World-Honored One!' The Buddha then said: 'I will now ask you, answer me as you please. When you were at home, were you good at playing the lute?' He replied: 'Yes, I was!' He then asked: 'When the lute strings are too tight, is the sound good?' He replied: 'It is not good!' He then asked: 'When the lute strings are too loose, is the sound good?' He replied: 'It is not good!' He then asked: 'How can it be good?' He replied: 'Neither too tight nor too loose, then it is good.' The Buddha said: 'In my Dharma, it is also like this. Too lax or too tense, how can one attain the Way? If one is diligent in the middle way, one will soon be free from suffering.' After hearing the Buddha's words, Sronakotikarna, right there where he was practicing walking meditation, exhausted all his defilements. Because Sronakotikarna's feet were injured and broken, the World-Honored One told the bhikkhus (Buddhist monks): 'Now I allow Sronakotikarna to wear a single layer of leather sandals.' Sronakotikarna said to the Buddha: 'World-Honored One! I have given up twenty kotis of money, five hundred mani jewels (precious jewels), a mani jewel bed, twenty wives, and countless concubines. If I wear a single layer of leather sandals, people will ridicule me: 'He has given up so much wealth, yet he still craves the enjoyment of a single layer of leather sandals.' World-Honored One, if you allow all the bhikkhus to wear them, then I will wear them.' The Buddha then praised contentment with little desire, praised the precepts, and praised upholding the precepts, and then told the bhikkhus: 'From now on, I allow all the bhikkhus to wear a single layer of leather sandals.' Some bhikkhus wore two layers of leather sandals. They reported this matter to the Buddha. The Buddha said: 'It is not allowed. Whoever violates this commits a dukkata (a minor offense)!' At that time, the group of six bhikkhus (a group of six misbehaving monks) were wearing leather sandals and walking back and forth in front of their upadhyaya (preceptor) and acarya (teacher). Other bhikkhus also imitated them. The bhikkhus reported this matter to the Buddha. The Buddha said: 'One should not be in front of one's upadhyaya and acarya...'

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著革屣，犯者突吉羅！有因緣于和尚、阿阇梨前著革屣無犯。若地有棘刺、若地有刺腳草、若地有沙石、若病時、若闇時。」

時諸比丘著金、銀、象牙、石屐。諸居士見，譏呵言：「此諸比丘如王大臣，常說少欲知足，而今奢費無度！無沙門行！破沙門法！」諸長老比丘聞，種種呵責，以是白佛。佛以是事集比丘僧，告諸比丘：「從今不聽著如上屐，犯者突吉羅！」

佛在毗舍離。

有一住處下濕，著皮革屣，臭爛蟲生。諸比丘以是白佛，佛言：「聽諸比丘作婆婆草、迦尸草、文柔草、鳩尸草等屧。」

諸比丘著，水從下出漬腳。以是白佛，佛言：「聽用生皮底下。」

有諸比丘畜著木屐、木屧，于僧坊內行作聲，亂諸比丘坐禪。復有一比丘著木屐下利，夜踏殺蛇。以是白佛，佛以是事集比丘僧，告諸比丘：「從今不聽著木屐、木屧，犯者突吉羅！聽於三處著非行來屐：大便處、小便處、洗手腳處。」

有諸比丘著兜羅貯革屣，以是白佛，佛言：「不應爾，犯者突吉羅！」

有諸比丘革屣鼻破腳指，以是白佛，佛言：「聽以軟物貯鼻。」

有諸比丘腳跟劈裂，以是白佛，佛言：「聽以熊膏涂，熊皮裹。」

時畢陵伽婆蹉常一心行，不覺蹴腳指破。佛見之，

【現代漢語翻譯】 現代漢語譯本：

'穿著皮鞋，違犯者犯突吉羅（Dukkata，一種輕罪）！如果因為某種原因需要在和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）面前穿皮鞋，則不犯。如果地上有荊棘、有刺腳的草、有沙石，或者生病時、黑暗時，可以穿。'

當時，一些比丘穿著金、銀、象牙、石製的鞋子。一些居士看見了，譏諷說：'這些比丘如同國王大臣一樣，常常說要少欲知足，而現在卻如此奢侈浪費！沒有沙門（Sramana，出家修行者）的行持！破壞沙門之法！'一些長老比丘聽見了，種種呵責他們，並將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴比丘們：'從今以後，不允許穿像上面所說的鞋子，違犯者犯突吉羅！'

佛陀在毗舍離（Vaishali）城。

有一個住處地勢低窪潮濕，（比丘們）穿著皮革鞋子，腐爛生蟲。比丘們將此事稟告佛陀，佛陀說：'允許比丘們用婆婆草、迦尸草、文柔草、鳩尸草等製作鞋底。'

比丘們穿著（草鞋），水從下面滲出浸濕腳。將此事稟告佛陀，佛陀說：'允許用生皮做鞋底。'

有一些比丘收藏穿著木屐、木鞋，在僧坊內行走發出聲響，擾亂了比丘們坐禪。又有一個比丘穿著木屐腹瀉，夜裡踩死了一條蛇。將此事稟告佛陀，佛陀因為這件事召集了比丘僧團，告訴比丘們：'從今以後，不允許穿木屐、木鞋，違犯者犯突吉羅！允許在三個地方穿非行走的鞋子：大便處、小便處、洗手腳處。'

有一些比丘穿著用兜羅棉填充的皮鞋，將此事稟告佛陀，佛陀說：'不應該這樣做，違犯者犯突吉羅！'

有一些比丘的皮鞋鞋頭破了，露出了腳趾，將此事稟告佛陀，佛陀說：'允許用柔軟的物品填充鞋頭。'

有一些比丘的腳後跟開裂，將此事稟告佛陀，佛陀說：'允許用熊油塗抹，用熊皮包裹。'

當時，畢陵伽婆蹉（Pilindavatsa）常常一心修行，沒有察覺踢破了腳趾。佛陀看見了這件事，

【English Translation】 English version:

'Wearing leather shoes, the offender commits a Dukkata (a minor offense)! If there is a reason to wear leather shoes in front of the Upadhyaya (preceptor) or Acarya (teacher), there is no offense. If the ground has thorns, or grass that pricks the feet, or sand and stones, or when sick, or when it is dark, one may wear them.'

At that time, some Bhikkhus (monks) were wearing shoes made of gold, silver, ivory, or stone. Some laypeople saw this and criticized them, saying, 'These Bhikkhus are like kings and ministers, always saying they desire little and are content, but now they are so extravagant and wasteful! They do not practice the ways of a Sramana (ascetic)! They are destroying the Dharma of the Sramanas!' Some elder Bhikkhus heard this, rebuked them in various ways, and reported the matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and told the Bhikkhus, 'From now on, you are not allowed to wear shoes like those mentioned above; the offender commits a Dukkata!'

The Buddha was in Vaishali (a city).

There was a dwelling place that was low-lying and damp, and (the Bhikkhus) wearing leather shoes, they became rotten and bred insects. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'Bhikkhus are allowed to make sandals from Bhava grass, Kasha grass, Munja grass, Kusa grass, etc.'

The Bhikkhus wore (the grass sandals), but water seeped up from below and soaked their feet. They reported this matter to the Buddha, and the Buddha said, 'You are allowed to use raw hide for the soles.'

Some Bhikkhus kept and wore wooden clogs and wooden sandals, making noise when walking in the monastery, disturbing the Bhikkhus' meditation. Also, one Bhikkhu wearing wooden clogs had diarrhea and stepped on and killed a snake at night. They reported this matter to the Buddha, and the Buddha gathered the Sangha because of this matter and told the Bhikkhus, 'From now on, you are not allowed to wear wooden clogs or wooden sandals; the offender commits a Dukkata! You are allowed to wear non-walking shoes in three places: the toilet, the urinal, and the place for washing hands and feet.'

Some Bhikkhus wore leather shoes stuffed with cotton, and they reported this matter to the Buddha. The Buddha said, 'You should not do that; the offender commits a Dukkata!'

Some Bhikkhus' leather shoes had broken toes, exposing their toes, and they reported this matter to the Buddha. The Buddha said, 'You are allowed to stuff the toes with soft material.'

Some Bhikkhus' heels were cracked, and they reported this matter to the Buddha. The Buddha said, 'You are allowed to apply bear grease and wrap them with bear skin.'

At that time, Pilindavatsa (a monk) was always practicing with a focused mind and did not notice that he had kicked and broken his toe. The Buddha saw this,

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告諸比丘：「從今聽諸比丘著富羅。」

諸比丘作𩍓大深，諸居士譏呵言：「此比丘所著富羅，如我等靴。」以是白佛，佛言：「不應深作𩍓，聽至踝上。」

有諸比丘作𩍓如靴，諸居士譏呵如上。以是白佛，佛言：「應開前。」

有諸比丘著畫革屣。以是白佛，佛言：「不應著，犯者突吉羅！若得，聽壞色著。」

時離婆多在陀婆國人間遊行，遇寒雪腳凍壞，還到祇洹，頭面禮佛足，卻坐一面。佛問言：「腳何故爾？」具以事答。佛問：「彼國人頗有所著不？」答言：「彼國人著富羅、著革屣。」佛種種讚歎少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽雪寒國，著富羅、著革屣。若彼國更有所著，聽隨意著之。」

有諸比丘雪寒中行，腳凍壞。以是白佛，佛言：「聽用酥、鹽、熊膏涂，以熊皮作靴。」

有諸比丘在道行，不知用何物盛糧。以是白佛，佛言：「聽用羊皮、牛皮、鹿皮及劫貝作囊。」

有諸比丘以盛食污泥，白佛，佛言：「應凈浣。」

諸比丘便浣皮囊，爛壞蟲生，白佛。佛言：「不應浣皮囊，應反揩拭，若凈善；若不凈，勿復畜。」

有諸阿練若住處比丘畜皮敷具，諸惡獸聞氣來殺諸比丘。諸比丘以是白佛，佛言：「于阿練若處，不應

【現代漢語翻譯】 現代漢語譯本 佛告眾比丘：『從今以後，允許各位比丘穿富羅（一種鞋子）。』

一些比丘做的富羅鞋口太大太深，一些居士譏諷說：『這些比丘穿的富羅，就像我們的靴子一樣。』他們將此事稟告佛陀，佛陀說：『不應該把鞋口做得太深，允許做到腳踝以上。』

有些比丘做的富羅像靴子一樣，居士們像之前一樣譏諷。他們將此事稟告佛陀，佛陀說：『應該在前面開個口子。』

有些比丘穿著彩繪的皮鞋。他們將此事稟告佛陀，佛陀說：『不應該穿彩繪的皮鞋，違犯者犯突吉羅（一種輕罪）！如果得到了彩繪皮鞋，允許將其顏色破壞后再穿。』

當時，離婆多（Revata，人名，佛陀弟子）在陀婆國（Thava，地名）游化，遇到寒冷下雪，腳被凍壞了，回到祇洹（Jetavana，地名，佛陀常住的精舍），用頭面頂禮佛足，然後坐在一旁。佛陀問道：『你的腳為什麼這樣？』離婆多詳細地回答了事情的經過。佛陀問：『那個國家的人穿什麼？』他回答說：『那個國家的人穿富羅（一種鞋子）、穿革屣（皮鞋）。』佛陀種種讚歎少欲知足、讚歎戒律、讚歎持戒之後，告訴眾比丘：『從今以後，允許在寒冷下雪的國家穿富羅（一種鞋子）、穿革屣（皮鞋）。如果那個國家還有其他可以穿的，允許隨意穿。』

有些比丘在寒冷下雪的地方行走，腳被凍壞了。他們將此事稟告佛陀，佛陀說：『允許用酥油、鹽、熊油塗抹，用熊皮做靴子。』

有些比丘在路上行走，不知道用什麼東西盛放食物。他們將此事稟告佛陀，佛陀說：『允許用羊皮、牛皮、鹿皮以及劫貝（一種植物纖維）做成袋子。』

有些比丘用皮囊盛放食物，弄髒了泥土，稟告佛陀，佛陀說：『應該清洗乾淨。』

比丘們便清洗皮囊，結果皮囊爛壞生蟲，稟告佛陀。佛陀說：『不應該清洗皮囊，應該反過來擦拭，如果擦拭乾凈就好；如果不乾淨，就不要再用了。』

有些住在阿練若（Aranya，指遠離人煙的處所）的比丘畜養皮質的坐具，一些惡獸聞到氣味來殺害這些比丘。比丘們將此事稟告佛陀，佛陀說：『在阿練若（Aranya，指遠離人煙的處所）處，不應該』

【English Translation】 English version The Buddha told the Bhikkhus (monks): 'From now on, I allow the Bhikkhus to wear Phullas (a type of shoe).'

Some Bhikkhus made the openings of their Phullas too large and deep. Some laypeople criticized them, saying: 'The Phullas worn by these Bhikkhus are like our boots.' They reported this matter to the Buddha, who said: 'The openings should not be made too deep; they are allowed to reach above the ankles.'

Some Bhikkhus made Phullas like boots. The laypeople criticized them as before. They reported this matter to the Buddha, who said: 'They should be opened in the front.'

Some Bhikkhus wore painted leather shoes. They reported this matter to the Buddha, who said: 'They should not be worn; whoever violates this commits a Dukkata (a minor offense)! If you obtain them, you are allowed to wear them after destroying their color.'

At that time, Revata (a personal name, a disciple of the Buddha) was traveling in the country of Thava (a place name). He encountered cold snow, and his feet were frostbitten. He returned to Jetavana (a place name, the monastery where the Buddha often resided), prostrated himself at the Buddha's feet, and sat to one side. The Buddha asked: 'Why are your feet like this?' Revata explained the matter in detail. The Buddha asked: 'What do the people of that country wear?' He replied: 'The people of that country wear Phullas (a type of shoe) and leather shoes.' After the Buddha praised contentment with little, praised the precepts, and praised upholding the precepts in various ways, he told the Bhikkhus: 'From now on, in countries with cold snow, you are allowed to wear Phullas (a type of shoe) and leather shoes. If there is anything else that can be worn in that country, you are allowed to wear it as you please.'

Some Bhikkhus were walking in cold snow, and their feet were frostbitten. They reported this matter to the Buddha, who said: 'You are allowed to use ghee, salt, and bear grease to smear on your feet, and to make boots from bear skin.'

Some Bhikkhus were walking on the road and did not know what to use to hold food. They reported this matter to the Buddha, who said: 'You are allowed to make bags from sheepskin, cowhide, deerskin, and Kshauma (a type of plant fiber).'

Some Bhikkhus used leather bags to hold food and got them dirty with mud. They reported this to the Buddha, who said: 'They should be washed clean.'

The Bhikkhus then washed the leather bags, which rotted and became infested with insects. They reported this to the Buddha. The Buddha said: 'Leather bags should not be washed. They should be turned inside out and wiped. If they are clean, that is good; if they are not clean, do not use them again.'

Some Bhikkhus living in Aranyas (Aranya, meaning secluded places) kept leather mats, and some wild animals smelled them and came to kill the Bhikkhus. The Bhikkhus reported this matter to the Buddha, who said: 'In Aranyas (Aranya, meaning secluded places), you should not'

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畜皮敷具。應持與聚落住處，以藉函梯道。」

有比丘在佛后，刺刺腳，不能行。諸居士見，語言：「大德！佛去已遠，何不駛行？」答言：「刺刺我腳，不能行。」諸居士言：「能著靺不？」比丘不敢著，前至佛所，白佛。佛言：「聽著。」

有比丘于冢間得革屣，復不敢取。以是白佛，佛言：「聽取。」

有諸比丘得種種形色、種種皮革屣，不敢取。以是白佛，佛言：「除人、馬、象皮，余聽取；壞本形色，若形色不可壞，于僧坊內著，不得出外。」

有諸比丘得新革屣不敢受，以是白佛，佛言：「聽受。應令凈人著行七步，然後著之。」

有諸比丘革屣、富羅及履破壞，不知令誰補治。以是白佛，佛言：「應借人補治；若無人，比丘能自補，亦聽畜大小錐、大小刀、縫皮綖。」

有諸比丘為破見比丘補治革屣等物，以是白佛，佛言：「不應為如此人作，應為慚愧欲學戒者作。」

諸比丘不知用何物安皮作具？以是白佛，佛言：「聽皮囊盛之。」

五分律卷第二十一 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十二(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第三分之七藥法

佛在王舍城。爾

【現代漢語翻譯】 現代漢語譯本 『畜皮敷具。應持與聚落住處，以藉函梯道。』

有比丘在佛后，刺刺腳，不能行。諸居士見，語言：『大德（尊稱），佛去已遠，何不駛行？』答言：『刺刺我腳，不能行。』諸居士言：『能著靺（鞋子）不？』比丘不敢著，前至佛所，白佛。佛言：『聽著。』

有比丘于冢間得革屣（皮革鞋子），復不敢取。以是白佛，佛言：『聽取。』

有諸比丘得種種形色、種種皮革屣（皮革鞋子），不敢取。以是白佛，佛言：『除人、馬、象皮，余聽取；壞本形色，若形色不可壞，于僧坊內著，不得出外。』

有諸比丘得新革屣（皮革鞋子）不敢受，以是白佛，佛言：『聽受。應令凈人（負責寺院雜務的在家信徒）著行七步，然後著之。』

有諸比丘革屣（皮革鞋子）、富羅（鞋子）及履破壞，不知令誰補治。以是白佛，佛言：『應借人補治；若無人，比丘能自補，亦聽畜大小錐、大小刀、縫皮綖（線）。』

有諸比丘為破見比丘補治革屣（皮革鞋子）等物，以是白佛，佛言：『不應為如此人作，應為慚愧欲學戒者作。』

諸比丘不知用何物安皮作具？以是白佛，佛言：『聽皮囊盛之。』

五分律卷第二十一 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十二(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第三分之七藥法

佛在王舍城。爾

【English Translation】 English version 『Animal skin coverings should be brought to settlements and dwellings to be used as mats for ladders and paths.』

A Bhikkhu (monk) was behind the Buddha, pricking his foot and unable to walk. Some laypeople saw him and said, 『Venerable Sir, the Buddha has gone far away, why don't you walk faster?』 He replied, 『Something is pricking my foot, and I cannot walk.』 The laypeople said, 『Can you wear shoes?』 The Bhikkhu did not dare to wear them and went before the Buddha to report this. The Buddha said, 『You are allowed to wear them.』

A Bhikkhu found leather shoes in a cemetery and again did not dare to take them. He reported this to the Buddha, who said, 『You are allowed to take them.』

Some Bhikkhus obtained various shapes, colors, and leather shoes but did not dare to take them. They reported this to the Buddha, who said, 『Except for human, horse, and elephant skin, you are allowed to take the rest. Destroy the original shape and color. If the shape and color cannot be destroyed, wear them inside the monastery and do not go outside.』

Some Bhikkhus obtained new leather shoes but did not dare to accept them. They reported this to the Buddha, who said, 『You are allowed to accept them. A lay attendant (a layperson who takes care of the monastery's chores) should wear them and walk seven steps, and then you can wear them.』

Some Bhikkhus' leather shoes, sandals, and slippers were damaged, and they did not know who to have them repaired by. They reported this to the Buddha, who said, 『You should borrow someone to repair them. If there is no one, and the Bhikkhu can repair them himself, he is also allowed to keep small and large awls, small and large knives, and leather sewing thread.』

Some Bhikkhus were repairing leather shoes and other items for Bhikkhus who held wrong views. They reported this to the Buddha, who said, 『You should not do this for such people; you should do it for those who are ashamed and want to learn the precepts.』

The Bhikkhus did not know what to use to store leather tools. They reported this to the Buddha, who said, 『You are allowed to store them in leather bags.』

Vinaya in Five Parts, Scroll 21 Taisho Tripitaka Volume 22, No. 1421, Mahīśāsaka Vinaya in Five Parts

Vinaya in Five Parts, Scroll 22 (Mahīśāsaka)

Translated by Tripiṭaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others

Section Three, Chapter Seven: Medicine

The Buddha was in Rājagṛha (Royal City). Then

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時諸比丘得秋時病，佛行房見，作是念：「世人以酥、油、蜜、石蜜為藥，我今當聽諸比丘服。」以是事集比丘僧，告言：「從今聽諸病比丘服四種藥，酥、油、蜜、石蜜。」

諸比丘服酥，苦臭。以是白佛，佛言：「聽熟煎，若自煎、若使人煎。若無凈地，聽非凈地煎。」

諸比丘服酥，嘔逆欲吐。以是白佛，佛言：「聽以呵梨勒、阿摩勒果、若蜜、若蒜、若麨，諸所宜物排口。」

有一比丘得熱病應服酥，諸比丘為乞不得，而得乳。以是白佛，佛言：「應使凈人作酥，煎令熟，作無食氣，受七日服。」

有一比丘得風病應服油，諸比丘為乞不得，而得油麻。以是白佛，佛言：「應使凈人作油，作無食氣，受七日服。」

有一比丘得熱病應服石蜜，諸比丘為乞不得，而得甘蔗。以是白佛，佛言：「應使凈人作石蜜，作無食氣，受七日服。」

諸比丘不知幾時應熟。以是白佛，佛言：「以杓舉瀉，相續不斷為熟。」

有諸比丘得風病應服牛、驢、駱駝、鳣脂。諸比丘為乞不得，而得四種肥肉。以是白佛，佛言：「應使凈人煮，接取膏更煎。若時煮、時煎、時漉、非時受，不得經宿服；若時煮、時煎、時漉、時受，得七日服。」

有諸比丘得秋時病應服根藥。以是白

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘在秋季生病。佛陀巡視僧房時看到這種情況，心想：『世人以酥油、食用油、蜂蜜、冰糖為藥，我現在應當允許比丘們服用這些。』因此，佛陀召集比丘僧眾，告知他們：『從今以後，允許生病的比丘服用四種藥物：酥油、食用油、蜂蜜、冰糖。』 比丘們服用酥油后，覺得味道苦澀難聞。他們將此事稟告佛陀，佛陀說：『允許將酥油煮熟煎制，可以自己煎制，也可以讓人代為煎制。如果沒有乾淨的地方，允許在不乾淨的地方煎制。』 比丘們服用酥油后，感到噁心想吐。他們將此事稟告佛陀，佛陀說：『允許加入訶梨勒（Harileke，一種藥草）、阿摩勒果（Amalaka，一種水果）、蜂蜜、蒜或炒麵等適宜的食物來調味。』 有一位比丘得了熱病，應該服用酥油。比丘們去乞討酥油，卻沒有乞到，只乞到了牛奶。他們將此事稟告佛陀，佛陀說：『應該讓凈人（Jingren，指不從事生產的清凈之人）將牛奶製作成酥油，煎煮熟透，製作過程中不沾染食物的氣味，允許在七日內服用。』 有一位比丘得了風病，應該服用食用油。比丘們去乞討食用油，卻沒有乞到，只乞到了芝麻。他們將此事稟告佛陀，佛陀說：『應該讓凈人將芝麻製作成食用油，製作過程中不沾染食物的氣味，允許在七日內服用。』 有一位比丘得了熱病，應該服用冰糖。比丘們去乞討冰糖，卻沒有乞到，只乞到了甘蔗。他們將此事稟告佛陀，佛陀說：『應該讓凈人將甘蔗製作成冰糖，製作過程中不沾染食物的氣味，允許在七日內服用。』 比丘們不知道應該煎煮多久才算熟透。他們將此事稟告佛陀，佛陀說：『用勺子舀起酥油傾倒下來，如果油流連續不斷，就表示已經熟透了。』 有些比丘得了風病，應該服用牛、驢、駱駝、鳣魚的脂肪。比丘們去乞討這些脂肪，卻沒有乞到，只乞到了四種肥肉。他們將此事稟告佛陀，佛陀說：『應該讓凈人煮肉，將煮出的油脂收集起來再次煎制。如果隨時煮、隨時煎、隨時過濾、隨時取用，就不能過夜服用；如果按時煮、按時煎、按時過濾、按時取用，就可以在七日內服用。』 有些比丘得了秋季的疾病，應該服用根藥。

【English Translation】 English version At that time, some Bhikkhus (monks) fell ill during the autumn season. The Buddha, while visiting the dwellings, saw this and thought: 'People in the world use ghee (clarified butter), oil, honey, and rock candy as medicine. I should now permit the Bhikkhus to take these.' Therefore, the Buddha gathered the Sangha (monastic community) of Bhikkhus and informed them: 'From now on, sick Bhikkhus are allowed to take four kinds of medicine: ghee, oil, honey, and rock candy.' The Bhikkhus, after taking ghee, found it bitter and foul-smelling. They reported this to the Buddha, who said: 'You are allowed to cook and fry it thoroughly, either frying it yourselves or having someone else fry it. If there is no clean place, you are allowed to fry it in an unclean place.' The Bhikkhus, after taking ghee, felt nauseous and wanted to vomit. They reported this to the Buddha, who said: 'You are allowed to add Harileke (a medicinal herb), Amalaka (a fruit), honey, garlic, or roasted flour, or any other suitable ingredients to improve the taste.' One Bhikkhu had a fever and should take ghee. The Bhikkhus went to beg for ghee but could not obtain it, only obtaining milk. They reported this to the Buddha, who said: 'A Jingren (a pure person who does not engage in production) should be made to make ghee from the milk, frying it thoroughly, making it without the smell of food, and it is allowed to be taken for seven days.' One Bhikkhu had a wind disorder and should take oil. The Bhikkhus went to beg for oil but could not obtain it, only obtaining sesame seeds. They reported this to the Buddha, who said: 'A Jingren should be made to make oil from the sesame seeds, making it without the smell of food, and it is allowed to be taken for seven days.' One Bhikkhu had a fever and should take rock candy. The Bhikkhus went to beg for rock candy but could not obtain it, only obtaining sugarcane. They reported this to the Buddha, who said: 'A Jingren should be made to make rock candy from the sugarcane, making it without the smell of food, and it is allowed to be taken for seven days.' The Bhikkhus did not know how long they should cook it to be considered done. They reported this to the Buddha, who said: 'When you lift it with a ladle and pour it out, if the flow is continuous, it is done.' Some Bhikkhus had a wind disorder and should take the fat of cows, donkeys, camels, or sturgeon. The Bhikkhus went to beg for these fats but could not obtain them, only obtaining four kinds of fatty meat. They reported this to the Buddha, who said: 'A Jingren should be made to cook the meat, collect the rendered fat, and fry it again. If it is cooked, fried, filtered, and taken at different times, it cannot be taken overnight; if it is cooked, fried, filtered, and taken at the proper time, it can be taken for seven days.' Some Bhikkhus had autumn illnesses and should take root medicine.

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佛，佛言：「一切根藥聽服，果藥亦如是。」

有諸比丘得秋時病應服草藥，以是白佛，佛言：「一切草藥聽服。」

有比丘風病應取汗，以是白佛，佛言：「聽取。」

有比丘風病應服赤白諸鹽，以是白佛，佛言：「聽服。」

有比丘風病應合和小便、油、灰、苦酒，用摩身體。以是白佛，佛言：「聽合和摩之。」

有比丘患疥瘡欲治，以是白佛，佛言：「聽治。」

有比丘患癰，應以刀破藥涂。以是白佛，佛言：「聽。」

有比丘患腳，須著熊皮靴、熊膏涂；復須用面、蛇皮、熊膏、酥，著苦瓠中漬。以是白佛，佛言：「皆聽。」

有比丘隱處癰，醫為刀破。佛經前過，醫白佛言：「刀已至大便門。」世尊視之，佛言：「此是難護之處，若使凡夫命過，便失大利。從今不聽刀破隱處，犯者偷羅遮！」

有比丘得時行熱病，佛言：「應服吐下藥訊息，節量食，隨病食。」

有比丘患眼，佛言：「聽作眼藥。」

時離婆多非時食石蜜，阿那律語言：「莫非時食！我見作石蜜時，搗米著中。」彼即生疑，以是白佛。佛以是事集比丘僧，問阿那律：「汝言見作石蜜時，搗米著中。彼何故爾？」答言：「作法應爾！」佛種種讚歎少欲知足已，告諸比丘

【現代漢語翻譯】 現代漢語譯本 佛（Buddha）說：『一切根類藥物都可以服用，果類藥物也是一樣。』

有比丘在秋季生病，需要服用草藥，因此稟告佛（Buddha），佛（Buddha）說：『一切草藥都可以服用。』

有比丘得了風病，需要通過發汗治療，因此稟告佛（Buddha），佛（Buddha）說：『允許發汗。』

有比丘得了風病，需要服用赤鹽、白鹽等各種鹽類，因此稟告佛（Buddha），佛（Buddha）說：『允許服用。』

有比丘得了風病，需要混合小便、油、灰、苦酒，用來塗抹身體。因此稟告佛（Buddha），佛（Buddha）說：『允許混合塗抹。』

有比丘患了疥瘡，想要治療，因此稟告佛（Buddha），佛（Buddha）說：『允許治療。』

有比丘患了癰，需要用刀切開並塗藥。因此稟告佛（Buddha），佛（Buddha）說：『允許。』

有比丘的腳生病，需要穿熊皮靴、涂熊油；還需要用麵粉、蛇皮、熊油、酥油，放在苦瓠中浸泡。因此稟告佛（Buddha），佛（Buddha）說：『都允許。』

有比丘隱秘處生了癰，醫生要用刀切開。佛（Buddha）從前面經過，醫生稟告佛（Buddha）說：『刀已經到了大便門。』世尊（Lokadhatu）看了看，說：『這是難以保護的地方，如果讓凡夫俗子在這裡喪命，就會失去很大的利益。從今以後不允許用刀切開隱秘處，違犯者判偷蘭遮罪（Thullaccaya）。』

有比丘得了時行熱病，佛（Buddha）說：『應該服用催吐、瀉下的藥物來調理，節制飲食，根據病情來選擇食物。』

有比丘患了眼病，佛（Buddha）說：『允許製作眼藥。』

當時，離婆多（Revata）在非時食用石蜜，阿那律（Anuruddha）說：『不要非時食用！我看見製作石蜜的時候，在裡面搗米。』離婆多（Revata）因此產生懷疑，因此稟告佛（Buddha）。佛（Buddha）因為這件事召集比丘僧眾，問阿那律（Anuruddha）：『你說看見製作石蜜的時候，在裡面搗米。他們為什麼這樣做？』阿那律（Anuruddha）回答說：『製作方法應該是這樣！』佛（Buddha）種種讚歎了少欲知足之後，告訴各位比丘

【English Translation】 English version The Buddha said, 'All root medicines are allowed to be taken, and so are fruit medicines.'

Some Bhikkhus (monks) fell ill during the autumn and needed to take herbal medicine, so they reported this to the Buddha. The Buddha said, 'All herbal medicines are allowed to be taken.'

Some Bhikkhus (monks) had wind disorders and needed to induce sweating, so they reported this to the Buddha. The Buddha said, 'It is allowed to induce sweating.'

Some Bhikkhus (monks) had wind disorders and needed to take red and white salts, so they reported this to the Buddha. The Buddha said, 'It is allowed to take them.'

Some Bhikkhus (monks) had wind disorders and needed to mix urine, oil, ash, and sour wine to rub on their bodies. So they reported this to the Buddha. The Buddha said, 'It is allowed to mix and rub them.'

Some Bhikkhus (monks) suffered from scabies and wanted to treat it, so they reported this to the Buddha. The Buddha said, 'It is allowed to treat it.'

Some Bhikkhus (monks) suffered from boils and needed to cut them open with a knife and apply medicine. So they reported this to the Buddha. The Buddha said, 'It is allowed.'

Some Bhikkhus (monks) had foot ailments and needed to wear bear-skin boots and apply bear grease; they also needed to use flour, snake skin, bear grease, and ghee, soaking them in bitter gourds. So they reported this to the Buddha. The Buddha said, 'All are allowed.'

A Bhikkhu (monk) had a boil in a hidden place, and the doctor was about to cut it open with a knife. The Buddha passed by, and the doctor reported to the Buddha, 'The knife has reached the anus.' The Lokadhatu (World Honored One) looked at it and said, 'This is a difficult place to protect. If an ordinary person were to die here, it would be a great loss. From now on, it is not allowed to cut open hidden places with a knife; whoever violates this will be guilty of a Thullaccaya (serious offense).'

Some Bhikkhus (monks) contracted seasonal fever, and the Buddha said, 'They should take emetic and purgative medicines to regulate themselves, control their diet, and eat according to their illness.'

Some Bhikkhus (monks) suffered from eye diseases, and the Buddha said, 'It is allowed to make eye medicine.'

At that time, Revata (a monk) was eating rock candy at an improper time, and Anuruddha (a monk) said, 'Do not eat at an improper time! I saw them pounding rice into it when they made rock candy.' Revata (a monk) then became suspicious and reported this to the Buddha. The Buddha gathered the Bhikkhu (monk) Sangha (community) because of this matter and asked Anuruddha (a monk), 'You said you saw them pounding rice into it when they made rock candy. Why did they do that?' Anuruddha (a monk) replied, 'That is how it should be made!' After the Buddha praised contentment and knowing enough in various ways, he told the Bhikkhus (monks)

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：「從今若合藥如此者，聽非時服。」

時長老優波離問佛言：「世尊！若時藥、非時藥合受，應幾時服？」佛言：「應從時藥，不得非時服。七日藥、終身藥亦如是。」

又問：「若非時藥、七日藥合受，應幾時服？」答言：「應從非時藥，不得經宿服。終身藥亦如是。」

又問：「若七日藥、終身藥合受，應幾時服？」答言：「應從七日藥，不得終身服。」

五分律第三分之八食法

佛在波羅㮈國。爾時五比丘到佛所頭面禮足，白佛言：「世尊！我等當於何食？」佛言：「聽汝等乞食。」復白佛言：「當用何器？」佛言：「聽用缽。」

時諸比丘乞得粳米飯，不敢受。以是白佛，佛言：「聽隨意受食。」

時諸比丘乞，或得種種飯、或得種種餅、或得種種麨、或得種種熟麥豆、或得種種燒麥及糯米、或得種種羹、或得種種苦酒及醬、或得種種鹽、或得種種肉、或得種種魚、或得種種乳酪、或得種種菜；或得種種根，藕根等；或得種種莖，甘蔗等；或得種種果，庵羅、椰子等，皆不敢受。以是白佛，佛言：「皆聽隨意受食。」

佛在毗舍離。時世饑饉，乞食難得，諸比丘持食著余處失之，作是念：「若世尊聽我等共食一處宿者，不致此苦。」以是白佛，佛言：「

【現代漢語翻譯】 現代漢語譯本： 『從今以後，如果配製藥物是像這樣的情況，允許在非規定的時間服用。』

當時，長老優波離（Upali，佛陀的十大弟子之一，持戒第一）問佛陀：『世尊！如果時藥（允許在規定時間服用的藥物）和非時藥（允許在非規定時間服用的藥物）混合在一起服用，應該在多長時間內服用完？』佛陀說：『應該按照時藥的規定，不能在非規定的時間服用。七日藥（允許儲存七日的藥物）和終身藥（允許終身服用的藥物）也是如此。』

又問：『如果非時藥和七日藥混合在一起服用，應該在多長時間內服用完？』回答說：『應該按照非時藥的規定，不能過夜服用。終身藥也是如此。』

又問：『如果七日藥和終身藥混合在一起服用，應該在多長時間內服用完？』回答說：『應該按照七日藥的規定，不能終身服用。』

《五分律》第三分之八食法

佛陀在波羅㮈國（Varanasi，古印度城市，位於今北方邦瓦拉納西）的時候。當時，五位比丘（bhiksu，佛教出家男眾）來到佛陀的住所，以頭面禮拜佛足，稟告佛陀說：『世尊！我們應該食用什麼食物？』佛陀說：『允許你們乞食。』又稟告佛陀說：『應該使用什麼器具？』佛陀說：『允許使用缽（patra，僧侶用以盛飯的食器）。』

當時，各位比丘乞討得到粳米飯，不敢接受。因此稟告佛陀，佛陀說：『允許隨意接受食用。』

當時，各位比丘乞討，或者得到各種各樣的飯、或者得到各種各樣的餅、或者得到各種各樣的炒麵、或者得到各種各樣的煮熟的麥豆、或者得到各種各樣的燒麥和糯米、或者得到各種各樣的羹、或者得到各種各樣的苦酒和醬、或者得到各種各樣的鹽、或者得到各種各樣的肉、或者得到各種各樣的魚、或者得到各種各樣的乳酪、或者得到各種各樣的蔬菜；或者得到各種各樣的根，比如藕根等；或者得到各種各樣的莖，比如甘蔗等；或者得到各種各樣的果實，比如庵羅（amra，芒果）和椰子等，都不敢接受。因此稟告佛陀，佛陀說：『都允許隨意接受食用。』

佛陀在毗舍離（Vaishali，古印度城市，位於今比哈爾邦北部）的時候。當時世道饑荒，乞食難以得到，各位比丘拿著食物放在其他地方卻丟失了，他們這樣想：『如果世尊允許我們一起在一個地方吃飯住宿，就不會遭受這種痛苦。』因此稟告佛陀，佛陀說：『

【English Translation】 English version: 'From now on, if the compounding of medicine is like this, it is permitted to take it at an unscheduled time.'

At that time, the elder Upali (one of the ten major disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'Venerable One! If scheduled medicine (medicine allowed to be taken at a scheduled time) and unscheduled medicine (medicine allowed to be taken at an unscheduled time) are taken together, how long should it be taken?' The Buddha said: 'It should follow the scheduled medicine and should not be taken at an unscheduled time. The same applies to seven-day medicine (medicine allowed to be kept for seven days) and lifetime medicine (medicine allowed to be taken for a lifetime).'

He further asked: 'If unscheduled medicine and seven-day medicine are taken together, how long should it be taken?' The answer was: 'It should follow the unscheduled medicine and should not be taken overnight. The same applies to lifetime medicine.'

He further asked: 'If seven-day medicine and lifetime medicine are taken together, how long should it be taken?' The answer was: 'It should follow the seven-day medicine and should not be taken for a lifetime.'

The Eighth Food Rule from the Third Section of the Five-Part Vinaya

The Buddha was in Varanasi (an ancient Indian city, located in present-day Varanasi, Uttar Pradesh). At that time, five bhiksus (Buddhist monks) came to the Buddha's place, bowed at his feet with their heads, and reported to the Buddha: 'Venerable One! What food should we eat?' The Buddha said: 'You are allowed to beg for food.' They further reported to the Buddha: 'What utensils should we use?' The Buddha said: 'You are allowed to use a patra (a bowl used by monks to hold food).'

At that time, the bhiksus begged and obtained japonica rice, but they did not dare to accept it. Therefore, they reported to the Buddha, and the Buddha said: 'You are allowed to accept and eat it as you wish.'

At that time, the bhiksus begged and obtained various kinds of rice, various kinds of cakes, various kinds of roasted flour, various kinds of cooked wheat and beans, various kinds of roasted wheat and glutinous rice, various kinds of soups, various kinds of bitter wine and sauces, various kinds of salt, various kinds of meat, various kinds of fish, various kinds of dairy products, and various kinds of vegetables; or they obtained various kinds of roots, such as lotus roots; or they obtained various kinds of stems, such as sugarcane; or they obtained various kinds of fruits, such as amra (mangoes) and coconuts, but they did not dare to accept them. Therefore, they reported to the Buddha, and the Buddha said: 'You are all allowed to accept and eat them as you wish.'

The Buddha was in Vaishali (an ancient Indian city, located in present-day northern Bihar). At that time, there was a famine, and it was difficult to beg for food. The bhiksus took the food and put it elsewhere, but they lost it. They thought: 'If the Venerable One allowed us to eat and stay in one place together, we would not suffer this hardship.' Therefore, they reported to the Buddha, and the Buddha said: '

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聽共食一處宿。」

諸比丘于余處作食失之，便作是念：「若世尊聽我等於住處作食者，不致此苦。」以是白佛，佛言：「聽在住處作食。」

諸比丘僱人作食，與價、與食，彼人復偷，作是念：「若佛聽我等自作食者，可無此費。」以是白佛，佛言：「聽自作食。」

諸比丘既自作食，求人授之復索雇直，作是念：「若世尊聽我等自持食，求不倩僱人授者，可無此費。」以是白佛，佛言：「聽自持食，求不倩僱人令授。」

諸比丘得木果無人授，以是白佛，佛言：「聽如木想取食。」

諸比丘得池果無人授，以是白佛，佛言：「聽就池水受。」

諸比丘欲食果，無凈人使凈。以是白佛，佛言：「聽先去核，然後食之。」

佛在毗舍離。爾時世尊患風，阿難自煮藥粥上佛。佛問阿難：「誰煮此藥？」答言：「是我所煮。」佛告阿難：「我先聽諸比丘共食宿、住處作食、自作食、自持從人受，汝等今猶用此法耶？」答言：「猶用。」佛言：「汝等所作非法！我先饑饉時聽，今云何猶用此法？從今犯者突吉羅！」

佛在舍衛城，問阿難：「我先聽諸比丘如木想取木果、就池水受池果、無凈人凈果先除核食，汝等今猶用此法不？」答言：「猶用。」佛言：「汝等所作非法

【現代漢語翻譯】 現代漢語譯本 『聽共食一處宿。』

眾比丘在其他地方做飯，結果丟失了，於是想：『如果世尊允許我們在住所做飯，就不會有這種苦惱了。』因此將此事稟告佛陀，佛陀說：『允許在住所做飯。』

眾比丘僱人做飯，付給工錢和食物，那人又偷東西，於是想：『如果佛陀允許我們自己做飯，就可以省去這筆費用了。』因此將此事稟告佛陀，佛陀說：『允許自己做飯。』

眾比丘自己做飯後，找人遞送食物又要索取僱傭費用，於是想：『如果世尊允許我們自己拿著食物，不用僱人遞送，就可以省去這筆費用了。』因此將此事稟告佛陀，佛陀說：『允許自己拿著食物，不用僱人遞送。』

眾比丘得到樹上的果實，沒有人遞送，因此將此事稟告佛陀，佛陀說：『允許像對待木頭一樣取食。』

眾比丘得到池塘里的果實，沒有人遞送，因此將此事稟告佛陀，佛陀說：『允許在池塘邊取食。』

眾比丘想吃果實，沒有凈人（Kappiyakaraka）使之清凈。因此將此事稟告佛陀，佛陀說：『允許先去掉果核，然後再吃。』

佛陀在毗舍離（Vaishali）。當時世尊得了風病，阿難（Ananda）親自煮藥粥供養佛陀。佛陀問阿難：『誰煮的這藥？』回答說：『是我煮的。』佛陀告訴阿難：『我先前允許眾比丘一起吃飯住宿、在住所做飯、自己做飯、自己拿著食物從別人那裡接受，你們現在還在用這種方法嗎？』回答說：『還在用。』佛陀說：『你們所做的不合法！我先前是在饑荒的時候才允許的，現在怎麼還在用這種方法？從今以後，違犯者犯突吉羅（Dukkata）罪！』

佛陀在舍衛城（Shravasti），問阿難：『我先前允許眾比丘像對待木頭一樣取樹上的果實、在池塘邊取池塘里的果實、沒有凈人使之清凈的果實先去掉果核再吃，你們現在還在用這種方法嗎？』回答說：『還在用。』佛陀說：『你們所做的不合法！』

【English Translation】 English version 『Listening, eating together, lodging in one place.』

The monks, having lost food prepared elsewhere, thought, 『If the Blessed One allowed us to prepare food at our dwelling, we would not suffer this hardship.』 They reported this to the Buddha, who said, 『I allow the preparation of food at the dwelling.』

The monks hired someone to prepare food, giving them wages and food, but that person also stole. They thought, 『If the Buddha allowed us to prepare food ourselves, we could avoid this expense.』 They reported this to the Buddha, who said, 『I allow the preparation of food oneself.』

The monks, having prepared food themselves, sought someone to hand it to them and demanded wages, thinking, 『If the Blessed One allowed us to carry the food ourselves, without hiring someone to hand it over, we could avoid this expense.』 They reported this to the Buddha, who said, 『I allow carrying the food oneself, without hiring someone to hand it over.』

The monks obtained tree fruits but had no one to hand them over. They reported this to the Buddha, who said, 『I allow taking the food as if it were wood.』

The monks obtained pond fruits but had no one to hand them over. They reported this to the Buddha, who said, 『I allow receiving it by the pond water.』

The monks wanted to eat fruit but had no Kappiyakaraka (凈人) to make it permissible. They reported this to the Buddha, who said, 『I allow removing the pit first, and then eating it.』

The Buddha was in Vaishali (毗舍離). At that time, the Blessed One suffered from wind illness, and Ananda (阿難) personally cooked medicinal congee to offer to the Buddha. The Buddha asked Ananda, 『Who cooked this medicine?』 He replied, 『I cooked it.』 The Buddha told Ananda, 『I previously allowed the monks to eat and lodge together, prepare food at the dwelling, prepare food themselves, and carry food themselves to receive from others. Are you still using this practice now?』 He replied, 『We are still using it.』 The Buddha said, 『What you are doing is unlawful! I previously allowed it during a famine; how are you still using this practice now? From now on, whoever violates this commits a Dukkata (突吉羅) offense!』

The Buddha was in Shravasti (舍衛城), and asked Ananda, 『I previously allowed the monks to take tree fruits as if they were wood, to receive pond fruits by the pond water, and to remove the pit first from fruits without a Kappiyakaraka to make them permissible. Are you still using this practice now?』 He replied, 『We are still using it.』 The Buddha said, 『What you are doing is unlawful!』

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！我先饑饉時聽，今云何猶用此法？從今犯者突吉羅！」

時舍衛城中有優婆夷字須卑，信樂佛法，見法得果，歸依三寶，常請一切僧供給湯藥。彼於後時來入僧坊，見一比丘服吐下藥。問言：「大德！今何所須？」答言：「我吐下虛乏，思欲食肉。」語言：「大德！我明日當送，愿為受之！」於是歸家，晨朝遣人持錢買肉。爾日波斯匿王有令：「若有殺者當與重罪。」買不能得，還白如此。復更與錢，令遍求之，語言：「勿計價直，若一錢得如一錢大，亦當買之。」猶不能得。優婆夷作是念：「我昨已許，若不得者，彼或命過。」即持利刀入屋割髀里肉，與婢令煮，送與比丘。比丘得便食之，病即除差。

時婿行還，不見其婦行來出入，即問：「須卑何在？」答言：「在內病。」即入問言：「何所患苦？」婦具以事答。婿言：「恐汝此病無復活理！及未死頃，可請佛及僧明設中食。」婦言：「甚善！」即令婿請佛及僧，頭面禮足，白佛：「愿佛及僧明日顧食！」佛默然受，還歸其家通夜作多美飲食。晨旦敷座，遣白時到，佛與眾僧前後圍繞往到其家，就座而坐。婿自行水，佛不受之，語言：「呼須卑優婆夷令出！」即遣人語：「世尊呼汝。」答言：「可以我名問訊世尊，病不堪出。」即以白佛，佛猶呼

【現代漢語翻譯】 現代漢語譯本：佛陀說：『我過去在饑荒時期允許過，現在為什麼還要用這種方法？從今以後，違犯者將犯突吉羅（Dukkata，一種輕罪）！』

當時，舍衛城（Śrāvastī）中有一位名叫須卑（Subhī）的優婆夷（Upāsikā，女居士），她信奉佛法，見法得果，皈依三寶，經常供養所有僧人湯藥。後來，她來到僧房，看見一位比丘（Bhikṣu，和尚）正在服用吐下藥。她問道：『大德（Bhante，對僧人的尊稱）！您現在需要什麼？』比丘回答說：『我吐下後身體虛弱，想吃肉。』須卑說：『大德！我明天送來，請您接受！』於是她回到家中，清晨派人拿著錢去買肉。那天，波斯匿王（Prasenajit）有命令：『如果有人殺生，將處以重罪。』買肉的人沒能買到肉，回來稟告了情況。須卑又給了他更多的錢，讓他到處尋找，說：『不要計較價格，即使一錢（貨幣單位）只能買到一錢大小的肉，也要買來。』但仍然沒有買到。優婆夷心想：『我昨天已經答應了，如果得不到肉，他可能會喪命。』於是她拿起一把鋒利的刀，走進房間，割下自己大腿上的肉，讓婢女煮熟，送給比丘。比丘得到肉后就吃了，病立刻痊癒。

當時，須卑的丈夫外出歸來，沒有看見他的妻子進進出出，就問：『須卑在哪裡？』有人回答說：『她在屋裡生病了。』丈夫就進去問她：『得了什麼病？』須卑把事情的經過都告訴了他。丈夫說：『恐怕你的病沒有痊癒的希望了！趁你還沒死，可以請佛陀（Buddha）和僧眾明天來接受齋飯。』須卑說：『很好！』於是讓丈夫去請佛陀和僧眾，丈夫頂禮佛足，稟告佛陀：『愿佛陀和僧眾明天能來我家應供！』佛陀默然應允。丈夫回到家中，通宵準備了許多美味的食物。清晨，他鋪設好座位，派人稟告佛陀時間已到。佛陀與眾僧前後圍繞著來到他家，就座而坐。須卑的丈夫親自倒水，佛陀沒有接受，說：『叫須卑優婆夷出來！』丈夫立刻派人告訴須卑：『世尊（Bhagavan，佛陀的尊稱）叫你。』須卑回答說：『請用我的名字問候世尊，我生病了，不能出來。』使者將此話稟告佛陀，佛陀仍然叫她出來。

【English Translation】 English version: The Buddha said, 'I allowed it in a time of famine in the past, why are you still using this method now? From now on, whoever violates this will commit a Dukkata (a minor offense)!'

At that time, in the city of Śrāvastī (舍衛城), there was a female lay devotee (Upāsikā, 優婆夷) named Subhī (須卑), who had faith in the Buddha's teachings, attained the fruit of the Dharma, and took refuge in the Three Jewels (三寶). She often provided medicine to all the monks (Bhikṣu, 比丘). Later, she came to the monastery and saw a monk taking emetic and purgative medicine. She asked, 'Bhante (大德, venerable sir)! What do you need now?' The monk replied, 'I am weak after vomiting and purging, and I want to eat meat.' Subhī said, 'Bhante! I will send it tomorrow, please accept it!' So she returned home and sent someone with money to buy meat in the morning. That day, King Prasenajit (波斯匿王) had issued an order: 'Whoever kills will be severely punished.' The person could not buy meat and returned to report the situation. Subhī gave him more money and told him to search everywhere, saying, 'Do not worry about the price, even if one coin (錢) can only buy a piece of meat the size of one coin, buy it.' But still, he could not buy any. The female lay devotee thought, 'I promised yesterday, if he does not get the meat, he may die.' So she took a sharp knife, went into the room, cut the flesh from her thigh, had a maid cook it, and sent it to the monk. The monk ate it, and his illness was immediately cured.

At that time, Subhī's husband returned from a trip and did not see his wife coming and going, so he asked, 'Where is Subhī?' Someone replied, 'She is sick inside.' The husband went in and asked her, 'What is wrong?' Subhī told him everything that had happened. The husband said, 'I am afraid your illness has no hope of recovery! Before you die, you can invite the Buddha (佛陀) and the Sangha (僧) to receive a meal tomorrow.' Subhī said, 'Very good!' So she had her husband invite the Buddha and the Sangha. The husband prostrated at the Buddha's feet and reported to the Buddha, 'May the Buddha and the Sangha come to my house for the meal tomorrow!' The Buddha silently agreed. The husband returned home and prepared many delicious foods all night. In the morning, he set up the seats and sent someone to inform the Buddha that the time had come. The Buddha and the Sangha, surrounded by followers, came to his house and sat down. Subhī's husband personally poured water, but the Buddha did not accept it, saying, 'Call Subhī, the female lay devotee, to come out!' The husband immediately sent someone to tell Subhī, 'The Bhagavan (世尊, the Blessed One) is calling you.' Subhī replied, 'Please greet the Bhagavan in my name, I am sick and cannot come out.' The messenger reported this to the Buddha, but the Buddha still called her out.

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之。如是至三，乃以衣舁至佛所，既見世尊瘡即除愈，肉色如先，生希有心：「我有如是大師及諸同梵行人！」歡喜踴躍，手自下食；食畢行水，取小床于佛前坐。佛為說隨喜偈，如為毗蘭若所說，更為說種種妙法；示教利喜已，還歸所住。佛以是事集比丘僧，問彼比丘：「汝昨食何等？」答言：「食肉。」又問：「肉美不？」答言：「美！」佛言：「汝愚癡人！云何不問而食人肉？從今食肉不問，犯突吉羅！若食人肉，偷羅遮。」

有諸比丘食象肉，波斯匿王象死，輒送諸鬼神；以沙門食象肉故，便殺諸象。比丘使凈人取肉持還，諸居士見譏呵言：「此沙門釋子無肉不食，過於鴟烏！云何啖此不凈臭穢，來入我家？無沙門行，破沙門法！」諸長老比丘聞以是白佛。佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今食象肉，突吉羅！」馬肉亦如是。

諸比丘食師子肉、虎肉、豹肉、熊肉，諸獸聞氣遂殺比丘。諸居士見，問：「何故爾？」有人言：「由食其類肉。」便譏呵乃至告諸比丘亦如上。「從今食此四種肉，突吉羅！」

諸比丘食狗肉，諸狗聞氣隨後吠之。諸居士見，問言：「狗何以偏吠比丘？」有人言：「由食狗肉。」便譏呵乃至告

【現代漢語翻譯】 現代漢語譯本：他這樣做了三次，然後用衣服抬著他到佛陀那裡。當他見到世尊時，他的瘡立刻痊癒，膚色恢復如初，心中生起稀有之感：『我擁有這樣一位偉大的導師以及諸位同修梵行的人！』他歡喜踴躍，親手為佛陀準備食物；用完餐后，他行水，取來小床在佛陀面前坐下。佛陀為他說隨喜偈，就像為毗蘭若（Viranjha）所說的那樣，並進一步為他說種種妙法；在開示、教導、使他受益和歡喜之後，他返回自己的住所。佛陀因為這件事召集了比丘僧團，問那位比丘：『你昨天吃了什麼？』他回答說：『吃了肉。』佛陀又問：『肉好吃嗎？』他回答說：『好吃！』佛陀說：『你這愚癡的人！怎麼能不問就吃人肉呢？從今以後，吃肉不問，犯突吉羅（Dukkata，輕罪）！如果吃人肉，犯偷蘭遮（Thullaccaya，重罪）。』

有些比丘吃了象肉。波斯匿王（Pasenadi，國王名）的象死了，通常會送給諸鬼神；因為沙門（Samana，出家人）吃了象肉的緣故，他們便殺害了大象。比丘讓凈人（Kappiya-karaka，負責處理雜務的信徒）取肉帶回，居士們看見了，譏諷呵斥說：『這些沙門釋子（Sakya-putra-samana，釋迦牟尼的弟子）沒有肉不吃，比鴟烏（貓頭鷹和烏鴉）還過分！怎麼能吃這種不乾淨、臭穢的東西，還進入我家？沒有沙門的行為，破壞沙門的正法！』諸位長老比丘聽說了這件事，稟告了佛陀。佛陀因為這件事召集比丘僧團，問諸位比丘：『你們真的這樣做了嗎？』他們回答說：『確實如此，世尊！』佛陀種種呵責之後，告誡諸位比丘：『從今以後，吃象肉，犯突吉羅（Dukkata，輕罪）！』馬肉也一樣。

諸位比丘吃了獅子肉、老虎肉、豹子肉、熊肉，各種野獸聞到氣味就殺害比丘。居士們看見了，問：『為什麼會這樣？』有人說：『因為他們吃了同類的肉。』便譏諷呵斥，乃至稟告諸位比丘，也像上面所說的那樣。『從今以後，吃這四種肉，犯突吉羅（Dukkata，輕罪）！』

諸位比丘吃了狗肉，狗聞到氣味就跟在後面吠叫。居士們看見了，問：『狗為什麼偏偏吠叫比丘？』有人說：『因為他們吃了狗肉。』便譏諷呵斥，乃至稟告...

【English Translation】 English version: He did this three times, and then carried him on a garment to the Buddha. When he saw the World Honored One, his sores were immediately healed, and his complexion returned to its original state. He felt a rare sense of wonder: 'I have such a great teacher and fellow practitioners of the holy life!' He rejoiced and was filled with joy, personally preparing food for the Buddha. After the meal, he offered water and took a small seat in front of the Buddha. The Buddha spoke the verses of rejoicing for him, as he had spoken for Viranjha (name of a place or person), and further spoke various wonderful teachings for him; after instructing, teaching, benefiting, and gladdening him, he returned to his dwelling. The Buddha gathered the community of monks because of this matter and asked that monk: 'What did you eat yesterday?' He replied: 'I ate meat.' The Buddha then asked: 'Was the meat delicious?' He replied: 'It was delicious!' The Buddha said: 'You foolish person! How could you eat human meat without asking? From now on, eating meat without asking is an offense of Dukkata (a minor offense)! If you eat human meat, it is an offense of Thullaccaya (a serious offense).'

Some monks ate elephant meat. When King Pasenadi's (name of a king) elephants died, they were usually offered to the spirits; because the Samanas (ascetics, monks) ate elephant meat, they killed the elephants. The monks had a Kappiya-karaka (a lay attendant who handles permissible things) take the meat back, and the laypeople saw it and ridiculed and scolded them, saying: 'These Sakya-putra-samanas (ascetics, disciples of Sakyamuni) eat any kind of meat, more so than owls and crows! How can they eat such unclean and foul things and still enter our homes? They have no conduct of a Samana, and they are destroying the Dharma of a Samana!' The elder monks heard about this and reported it to the Buddha. The Buddha gathered the community of monks because of this matter and asked the monks: 'Is this really what you did?' They replied: 'It is so, World Honored One!' After various rebukes, the Buddha admonished the monks: 'From now on, eating elephant meat is an offense of Dukkata (a minor offense)!' The same goes for horse meat.

The monks ate lion meat, tiger meat, leopard meat, and bear meat, and the various beasts smelled the scent and killed the monks. The laypeople saw this and asked: 'Why is this happening?' Someone said: 'Because they ate the meat of their kind.' They ridiculed and scolded them, and even reported it to the monks, as mentioned above. 'From now on, eating these four kinds of meat is an offense of Dukkata (a minor offense)!'

The monks ate dog meat, and the dogs smelled the scent and barked after them. The laypeople saw this and asked: 'Why do the dogs bark at the monks in particular?' Someone said: 'Because they ate dog meat.' They ridiculed and scolded them, and even reported...

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諸比丘亦如上。「從今食狗肉，突吉羅！」

諸比丘食蛇肉，諸居士譏呵。善自在龍王化作人身，來詣佛所，稽首白言：「我諸龍等有大神力，作種種形色遊行世間。今諸比丘食蛇肉，或能是龍傷害比丘。愿佛制諸比丘不食蛇肉！」佛為說種種妙法，示教利喜已，遣還所住。佛以是事集諸比丘，以善自在龍王語告諸比丘：「從今食蛇肉，突吉羅！」

佛在王舍城。爾時有長者請佛及僧，諸長老比丘問佛言：「世尊！若人請僧為請誰？」佛言：「若正趣、正向人，皆已被請。」諸比丘作是念：「如此諸人，四方及天上無處不有，我等將無犯別眾食耶？」便不敢往。以是白佛，佛言：「若於界內別請四人已上，名別眾食；若次請，不犯。」

有請比丘作是念：「諸比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷亦在界內，將無犯別眾食耶？」以是白佛，佛言：「若請僧應二眾食：比丘及沙彌。若請二部僧應五眾食：比丘、比丘尼、式叉摩那、沙彌、沙彌尼。」

有諸凡夫坐禪比丘作是念：「如世尊說：若請僧，正趣、正向人，皆既被請。我今凡夫，未是正趣、正向，將無食不與取食？」以是白佛，佛問彼諸比丘：「汝等不為解脫出家耶？」答言：「我為解脫。」佛言：「若請僧時，聖人、坐

【現代漢語翻譯】 現代漢語譯本： 眾比丘也如上面所說。『從今以後吃狗肉，犯突吉羅（Dukkata，一種輕微的罪過）！』 眾比丘吃蛇肉，一些居士譏諷呵責。善自在龍王（Nagaraja Su-svagata，一位龍王的名字）化作人形，來到佛陀處所，稽首稟告說：『我們這些龍族有大神力，能變化成各種各樣的形貌來擾亂世間。現在眾比丘吃蛇肉，或許會是龍族傷害比丘。希望佛陀制定戒律，禁止眾比丘吃蛇肉！』佛陀為他說了種種微妙的佛法，開示教導，令他歡喜，然後讓他返回所住之處。佛陀因為這件事召集眾比丘，把善自在龍王的話告訴眾比丘：『從今以後吃蛇肉，犯突吉羅！』 佛陀在王舍城（Rajagrha，古印度城市名）。當時有位長者（長者，指富有的居士）邀請佛陀和僧團，一些長老比丘問佛陀說：『世尊！如果有人請僧，那是請的誰？』佛陀說：『如果（被請者）是正趣（Srotapanna，須陀洹，入流者）、正向（Srotaapatti-phala-pratipannaka，趨向須陀洹果者）的人，都已經被請了。』眾比丘這樣想：『像這樣的人，四方以及天上到處都有，我們難道不會犯別眾食（gana-bhojana，僧團成員分別接受邀請）的戒律嗎？』因此不敢前去應邀。他們把這件事告訴佛陀，佛陀說：『如果在同一界限內分別邀請四人以上，就叫做別眾食；如果是依次邀請，就不算犯戒。』 有（被）邀請的比丘這樣想：『比丘尼（bhiksuni，女性出家人）、式叉摩那（siksamana，沙彌尼和比丘尼之間的過渡階段的女性出家人）、沙彌（sramanera，男性小出家人）、沙彌尼（sramanerika，女性小出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）也在同一界限內，難道不會犯別眾食的戒律嗎？』他們把這件事告訴佛陀，佛陀說：『如果邀請僧團，應該算作二眾食：比丘和沙彌。如果邀請二部僧（比丘僧團和比丘尼僧團），應該算作五眾食：比丘、比丘尼、式叉摩那、沙彌、沙彌尼。』 有一些凡夫（prthag-jana，指未證得聖果的普通人）坐禪的比丘這樣想：『正如世尊所說：如果邀請僧團，正趣、正向的人，都已經算是被邀請了。我現在是凡夫，還不是正趣、正向，難道會犯不與取食（adinnadanam，未經允許而取用）的罪過嗎？』他們把這件事告訴佛陀，佛陀問那些比丘：『你們出家不是爲了解脫嗎？』回答說：『我們是爲了解脫。』佛陀說：『如果邀請僧團時，聖人（arya，指已證得聖果的人）、坐

【English Translation】 English version: The Bhikkhus (monks) also as above. 'From now on, eating dog meat, Dukkata (a minor offense)!' The Bhikkhus ate snake meat, and some laypeople criticized and rebuked them. The Nagaraja Su-svagata (Nagaraja Su-svagata, a dragon king's name), transformed into a human form, came to the Buddha's place, bowed his head and reported: 'We dragons have great supernatural powers and can transform into various forms to disturb the world. Now that the Bhikkhus are eating snake meat, perhaps the dragons will harm the Bhikkhus. May the Buddha establish precepts to prohibit the Bhikkhus from eating snake meat!' The Buddha spoke various wonderful Dharma (teachings) for him, instructed and taught him, and made him happy, then sent him back to his residence. Because of this matter, the Buddha gathered the Bhikkhus and told them the words of the Nagaraja Su-svagata: 'From now on, eating snake meat, Dukkata!' The Buddha was in Rajagrha (Rajagrha, name of an ancient Indian city). At that time, a householder (householder, referring to a wealthy layperson) invited the Buddha and the Sangha (monastic community), and some elder Bhikkhus asked the Buddha: 'Venerable One! If someone invites the Sangha, who is being invited?' The Buddha said: 'If (the invitees) are Srotapanna (Srotapanna, stream-enterer) and Srotaapatti-phala-pratipannaka (Srotaapatti-phala-pratipannaka, one who is on the path to stream-entry), they have already been invited.' The Bhikkhus thought: 'People like this are everywhere in the four directions and in the heavens, wouldn't we be committing the offense of gana-bhojana (gana-bhojana, separate acceptance of invitations by members of the Sangha)?' Therefore, they dared not go to accept the invitation. They told the Buddha about this matter, and the Buddha said: 'If more than four people are separately invited within the same boundary, it is called gana-bhojana; if they are invited in sequence, it is not an offense.' Some invited Bhikkhus thought: 'Bhikkhunis (bhiksuni, female monastic), Siksamana (siksamana, female monastic in transition between novice and full ordination), Sramanera (sramanera, male novice), Sramanerika (sramanerika, female novice), Upasaka (upasaka, male lay follower), and Upasika (upasika, female lay follower) are also within the same boundary, wouldn't we be committing the offense of gana-bhojana?' They told the Buddha about this matter, and the Buddha said: 'If the Sangha is invited, it should be counted as two groups eating: Bhikkhus and Sramaneras. If the two Sanghas (Bhikkhu Sangha and Bhikkhuni Sangha) are invited, it should be counted as five groups eating: Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, and Sramanerikas.' Some ordinary (prthag-jana, referring to ordinary people who have not attained the fruit of sainthood) Bhikkhus who were meditating thought: 'As the Venerable One said: If the Sangha is invited, those who are Srotapanna and on the path to stream-entry have already been invited. I am now an ordinary person, not yet Srotapanna or on the path to stream-entry, wouldn't I be committing the offense of adinnadanam (adinnadanam, taking what is not given)?' They told the Buddha about this matter, and the Buddha asked those Bhikkhus: 'Did you not renounce the world for liberation?' They replied: 'We did it for liberation.' The Buddha said: 'When the Sangha is invited, the Arya (arya, referring to those who have attained the fruit of sainthood), sitting

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禪人皆應食。」

有諸誦經凡夫比丘作是念：「我非坐禪。」亦如上生疑，以是白佛，佛言：「誦經人亦應食。」

有諸勸佐眾事凡夫比丘作是念：「我非坐禪、誦經。」亦如上生疑，以是白佛，佛言：「勸佐眾事人亦應食。」告諸比丘：「若請僧時，除惡戒人，餘一切僧皆應食。」

佛游阿那頻頭邑，彼邑有一大臣名好少，請佛及僧，辦多美飲食。明日食時，敷座自白：「食具已辦，唯聖知時。」時諸比丘更受他前食請，皆已飽滿。佛與大眾前後圍繞往到其家就座而坐，好少大臣手自斟酌，而諸比丘皆不能食。大臣言：「何不自恣食？為謂食少？為不甘口耶？」諸比丘答言：「食非不甘，亦不謂少，朝已飽食，是以不能耳！」彼大臣便瞋恨言：「云何既受我請，于余飽食？」諸比丘以是白佛，佛言：「若已受他請，聽歠畫不成字粥；若得強粥及食，應語主人：『我先已受請，可施餘人。』」

時佛與大比丘僧千二百五十人俱遊行，從王舍城向毗舍離。二國中間有王舍城長者名象行，乘五百乘車，從毗舍離來，遙見世尊容顏殊特，猶若金山，發歡喜心前到佛所，頭面禮足，白佛言：「世尊！有少石蜜欲奉世尊及比丘僧。」佛默然受，即便自下。諸比丘不敢受，以是白佛。佛讚歎少欲知足，告

【現代漢語翻譯】 現代漢語譯本：所有禪修的人都應該得到食物。'

有些誦經的凡夫比丘心想：'我不是禪修者。' 他們也像前面一樣產生疑問，並將此事稟告佛陀，佛陀說：'誦經的人也應該得到食物。'

有些勸人贊助僧團事務的凡夫比丘心想：'我既不是禪修者，也不是誦經者。' 他們也像前面一樣產生疑問，並將此事稟告佛陀，佛陀說：'勸人贊助僧團事務的人也應該得到食物。' 佛陀告訴眾比丘：'如果接受供僧的邀請，除了破戒的人，其餘所有的僧人都應該得到食物。'

佛陀在阿那頻頭邑游化，該邑有一位大臣名叫好少（一位大臣的名字），他邀請佛陀和僧團，準備了許多美味的食物。第二天用餐時，他鋪設好座位后稟告佛陀：'食物已經準備好了，只等世尊知曉時間。' 當時，許多比丘已經接受了其他人的用餐邀請，都已經吃飽了。佛陀與大眾前後圍繞著來到他家，就座而坐，好少大臣親自斟酌食物，但比丘們都吃不下。大臣說：'為什麼不隨意吃呢？是覺得食物少嗎？還是不合口味呢？' 比丘們回答說：'食物並非不合口味，也不是覺得少，只是早上已經吃飽了，所以吃不下！' 那位大臣便生氣地說：'為什麼已經接受了我的邀請，卻在其他地方吃飽了呢？' 比丘們將此事稟告佛陀，佛陀說：'如果已經接受了他人的邀請，可以喝一些稀粥；如果得到濃稠的粥或食物，應該告訴主人：'我先前已經接受了邀請，可以將這些食物施捨給其他人。'

當時，佛陀與一千二百五十位大比丘僧眾一起，從王舍城前往毗舍離。兩國之間有一位王舍城長者名叫象行（一位長者的名字），他乘坐五百輛車，從毗舍離前來，遠遠地看見世尊容顏殊勝，猶如金山，心生歡喜，來到佛陀面前，頂禮佛足，稟告佛陀說：'世尊！我有一些石蜜（一種甜食）想要供奉世尊和比丘僧眾。' 佛陀默然接受，像行長者便自己下車。比丘們不敢接受，並將此事稟告佛陀。佛陀讚歎少欲知足，告訴

【English Translation】 English version: 'All those who practice meditation should eat.'

Some ordinary Bhikshus (monks) who recite scriptures thought: 'I am not a meditator.' They also had doubts as before and reported this to the Buddha. The Buddha said: 'Those who recite scriptures should also eat.'

Some ordinary Bhikshus who encourage and assist in Sangha (monastic community) affairs thought: 'I am neither a meditator nor a scripture reciter.' They also had doubts as before and reported this to the Buddha. The Buddha said: 'Those who encourage and assist in Sangha affairs should also eat.' The Buddha told the Bhikshus: 'If you are invited to offer food to the Sangha, except for those who have broken the precepts, all other monks should eat.'

The Buddha was traveling in the city of Anapindika. In that city, there was a great minister named Hao Shao (name of a minister), who invited the Buddha and the Sangha and prepared many delicious foods. The next day, at mealtime, he laid out the seats and reported to the Buddha: 'The food is ready, only the World-Honored One knows the time.' At that time, many Bhikshus had already accepted other invitations for meals and were already full. The Buddha and the assembly, surrounded by others, went to his house, sat down, and Minister Hao Shao personally poured the food, but the Bhikshus could not eat. The minister said: 'Why don't you eat freely? Is it because you think the food is little? Or is it not to your taste?' The Bhikshus replied: 'The food is not unpleasant, nor do we think it is little, but we have already eaten our fill in the morning, so we cannot eat!' The minister was angry and said: 'Why did you accept my invitation and eat your fill elsewhere?' The Bhikshus reported this to the Buddha. The Buddha said: 'If you have already accepted another's invitation, you may drink some thin congee; if you get thick congee or food, you should tell the host: 'I have already accepted an invitation, you can give this food to others.'

At that time, the Buddha, together with a great Bhikshu Sangha of one thousand two hundred and fifty people, was traveling from Rajagriha (city name) to Vaishali (city name). Between the two countries, there was an elder of Rajagriha named Xiang Xing (name of an elder), who came from Vaishali in five hundred chariots. From afar, he saw the World-Honored One's appearance was extraordinary, like a golden mountain. He was delighted and came to the Buddha, bowed his head to his feet, and said to the Buddha: 'World-Honored One! I have some rock candy (a type of sweet) that I would like to offer to the World-Honored One and the Bhikshu Sangha.' The Buddha silently accepted, and Xiang Xing himself got out of the chariot. The Bhikshus did not dare to accept it and reported this to the Buddha. The Buddha praised contentment with little and told

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諸比丘：「從今聽諸比丘饑時食，渴時以水和飲。」彼長者行一瓶石蜜遍佛大眾，猶故不盡，白佛言：「我一瓶石蜜行遍大眾，而猶有餘，更應與誰？」佛言：「汝可持著無生草地，若無蟲水中。」即受教著無蟲水中，水即大沸，煙起作聲，如燒鐵投水。長者恐怖，還以白佛。佛為說種種妙法，示教利喜，所謂：施論、戒論、生天之論，欲為過患，在家染累，出家無著；次為說諸佛常所說法：苦集盡道。即于座上遠塵離垢，于諸法中得法眼凈。

佛復前行，有一工師，其女善能作羹，請佛及僧，純以羹施，用當后食。諸比丘不敢食，言：「佛未聽我等以羹當食。」以是白佛，佛言：「聽作后食意食。」

佛漸遊行到毗舍離，住獼猴江邊重閣講堂。有一將軍名曰師子，是尼犍弟子，聞佛世尊來游此城，有大名聲，稱號如來、應供、等正覺，嘆言：「善哉！愿見如是請佛！」即嚴駕出，遙見世尊容顏殊特，猶若金山，前到佛所，頭面禮足，卻坐一面。佛為說種種妙法，乃至苦集盡道，即于座上得法眼凈。即從坐起，䠒跪白佛：「愿佛及僧明日顧我薄食！」佛默然受之。將軍知佛受已，還歸其家敕市買人：「此間所有死肉，莫計貴賤，盡皆買之。」如教悉買，通夜辦種種美食，晨朝敷座，自往白佛：「食具已辦

【現代漢語翻譯】 現代漢語譯本 諸位比丘：『從今以後，允許諸位比丘在飢餓時食用，口渴時用水調和石蜜飲用。』有位長者用一瓶石蜜供養佛陀和僧眾，但仍然沒有用完，於是稟告佛陀說：『我用一瓶石蜜供養大眾，但還有剩餘，應該給誰呢？』佛陀說：『你可以把它放在沒有生物的草地，或者沒有蟲子的水中。』長者接受教誨后，將石蜜放入沒有蟲子的水中，水立刻沸騰起來，冒出煙霧併發出聲響，就像燒紅的鐵塊投入水中一樣。長者感到恐懼，又回來稟告佛陀。佛陀為他說了種種微妙的佛法，開示教導，令他歡喜，包括佈施的功德、持戒的功德、以及投生天界的道理，也講述了慾望的過患，說明在家生活的種種牽絆，以及出家修行的無所執著；接著為他說諸佛經常宣講的佛法：苦、集、滅、道（duhkha, samudaya, nirodha, marga）。長者當即在座位上遠離塵垢，在各種佛法中獲得了清凈的法眼。 佛陀繼續前行，有一位工匠，他的女兒擅長製作羹湯，邀請佛陀和僧眾，完全用羹湯來供養，作為午後的食物。諸位比丘不敢食用，說：『佛陀沒有允許我們用羹湯作為食物。』因此將此事稟告佛陀，佛陀說：『允許用羹湯作為午後的食物，作為意念上的食物。』 佛陀逐漸到達毗舍離（Vaishali），住在獼猴江邊的重閣講堂。有一位將軍名叫師子（Siha），是尼犍（Nigantha）的弟子，聽說佛陀世尊來到這座城市游化，有很大的名聲，被稱為如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），讚歎說：『太好了！我希望能見到這樣的佛陀！』於是準備好車駕出發，遠遠地看見世尊容貌殊勝特別，就像一座金山，走到佛陀面前，頂禮佛足，退到一旁坐下。佛陀為他說種種微妙的佛法，乃至苦、集、滅、道，他當即在座位上獲得了清凈的法眼。隨即從座位上起身，跪著稟告佛陀：『希望佛陀和僧眾明天光臨我家，享用我準備的粗茶淡飯！』佛陀默然應允。將軍知道佛陀已經接受邀請，就回到家中，吩咐市場上的商人：『把這裡所有的死肉，無論貴賤，全部買下來。』商人們按照他的吩咐全部買下，通宵準備各種美食，清晨鋪設好座位，親自去稟告佛陀：『齋飯已經準備好了。』

【English Translation】 English version The Bhikkhus (monks) said: 'From now on, let the Bhikkhus eat when hungry, and mix water with treacle when thirsty.' A householder offered a bottle of treacle to the entire Sangha (community), but it was still not exhausted. He said to the Buddha (enlightened one): 'I have offered a bottle of treacle to the entire Sangha, but there is still some left. To whom should I give it?' The Buddha said: 'You can place it on grass where there are no living beings, or in water without insects.' He followed the instructions and placed it in water without insects, and the water immediately boiled, smoke arose, and a sound was made, like burning iron thrown into water. The householder was terrified and returned to report it to the Buddha. The Buddha spoke to him about various wonderful Dharmas (teachings), instructing, teaching, and delighting him, including the merits of giving, the merits of keeping precepts, and the reasons for being born in the heavens, as well as the faults of desires, the defilements of household life, and the non-attachment of monastic life; then he spoke of the Dharmas that the Buddhas always teach: suffering (duhkha), its origin (samudaya), its cessation (nirodha), and the path (marga). Immediately, on the seat, he was freed from dust and defilement, and in all Dharmas, he obtained the pure Dharma eye. The Buddha continued on his way, and there was a craftsman whose daughter was skilled in making soup. She invited the Buddha and the Sangha, offering only soup as alms, to be used as the afternoon meal. The Bhikkhus did not dare to eat it, saying: 'The Buddha has not allowed us to use soup as food.' They reported this to the Buddha, and the Buddha said: 'It is allowed to use soup as the afternoon meal, as food in thought.' The Buddha gradually arrived at Vaishali (Vishali), staying at the double-storied lecture hall by the Monkey River. There was a general named Siha (Lion), a disciple of the Niganthas (Jains), who heard that the Buddha, the World Honored One, had come to this city, with great fame, known as the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and exclaimed: 'Excellent! I wish to see such a Buddha!' He prepared his carriage and set out, and from afar he saw the World Honored One's appearance was extraordinary, like a golden mountain. He approached the Buddha, bowed his head to his feet, and sat to one side. The Buddha spoke to him about various wonderful Dharmas, up to suffering, its origin, its cessation, and the path. Immediately, on the seat, he obtained the pure Dharma eye. He then rose from his seat, knelt down, and said to the Buddha: 'May the Buddha and the Sangha come to my humble home tomorrow for a simple meal!' The Buddha silently accepted. The general knew that the Buddha had accepted, and returned to his home, instructing the merchants in the market: 'Buy all the dead meat here, regardless of price.' The merchants bought everything as instructed, prepared various delicacies throughout the night, laid out the seats in the morning, and personally went to report to the Buddha: 'The meal is ready.'

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，唯聖知時。」佛與比丘僧前後圍繞往到其家，就座而坐。將軍手自下食，歡喜不亂。時諸尼犍聞師子將軍請佛及僧，極設肴膳，生嫉妒心，即于街巷窮力唱言：「師子將軍叛師無義，今乃反事沙門瞿曇，手殺牛羊而以供養。」諸比丘聞不敢食，師子將軍䠒跪白佛：「此諸尼犍長夜毀佛，我今乃至絕命終不故殺。愿敕比丘勿生嫌疑，自恣飽食！」佛即告諸比丘：「隨意飽食。」食畢行水，取小床于佛前坐。佛為如前說隨喜偈，從坐起去。佛以是事集比丘僧，告諸比丘：「有三種肉不得食：若見、若聞、若疑。見者，自見為己殺；聞者，從可信人聞為己殺；疑者，疑為己殺。若不見、不聞、不疑，是為凈肉，聽隨意食。若為比丘殺，比丘及沙彌不應食，聽比丘尼、式叉摩那、沙彌尼、優婆塞、優婆夷食；若為比丘尼、優婆塞、優婆夷殺亦如之。」

時摩竭國、鴦伽國、迦夷國、拘薩羅國、跋耆國、滿羅國、蘇摩國，此諸國人聞佛出世有大威德，弟子亦爾，皆來雲集毗舍離城。城中家家各各七寶車馬、賓從，皆已側塞，余有萬二千乘車，城中不受，營住城外；皆競持時食、非時食、七日食、終身食奉佛及僧，積于中庭，遂成大𧂐，縱橫狼藉，塵土污泥，鳥獸集啖。世尊行房見，顧問阿難：「何故有此飲食，棄于中庭

【現代漢語翻譯】 現代漢語譯本：只有聖人才能瞭解時機。'佛陀與比丘僧團前後圍繞著，來到了師子將軍的家中，就座而坐。將軍親自準備食物，歡喜而不慌亂。當時，那些尼犍（外道，耆那教徒）聽說師子將軍請佛陀和僧團，極盡豐盛的菜餚，心生嫉妒，便在街巷裡竭力宣揚：'師子將軍背叛了他的老師，毫無道義，現在反而侍奉沙門瞿曇（佛陀），親手宰殺牛羊來供養。'眾比丘聽了，不敢食用。師子將軍跪在佛陀面前稟告說：'這些尼犍長久以來都在詆譭佛陀，我即使是死也不會故意殺生。希望佛陀告誡比丘們不要產生懷疑，隨意飽食！'佛陀便告訴眾比丘：'隨意飽食。'用完餐后，行水，取來小床在佛陀面前坐下。佛陀像之前一樣說了隨喜偈，然後從座位上起身離去。佛陀因為這件事召集比丘僧團，告訴眾比丘：'有三種肉不得食用：若見、若聞、若疑。見，就是親眼看見是為自己殺的；聞，就是從可信的人那裡聽說，是為自己殺的；疑，就是懷疑是為自己殺的。若不見、不聞、不疑，這就是清凈的肉，可以隨意食用。如果是爲了比丘殺的，比丘和沙彌不應該食用，允許比丘尼、式叉摩那（沙彌尼和比丘尼之間的過渡階段）、沙彌尼、優婆塞（男居士）、優婆夷（女居士）食用；如果是爲了比丘尼、優婆塞、優婆夷殺的，也一樣。' 當時，摩竭陀國（Magadha）、鴦伽國（Anga）、迦夷國（Kasi）、拘薩羅國（Kosala）、跋耆國（Vajji）、末羅國（Malla）、蘇摩國（Suma），這些國家的人聽說佛陀出世，具有大威德，他的弟子也是如此，都聚集到毗舍離城（Vaishali）。城中家家戶戶都備有七寶車馬、賓客隨從，已經擁擠不堪，還有一萬二千輛車無法進入城內，只好在城外安營紮寨；大家都爭相拿著時食（規定時間可以食用的食物）、非時食（規定時間外不可以食用的食物）、七日食（可以儲存七日的食物）、終身食（可以長期儲存的食物）供奉佛陀和僧團，堆積在中庭，最終形成巨大的垃圾堆，縱橫狼藉，塵土污泥，鳥獸聚集啄食。世尊在僧房行走時看見了，詢問阿難（Ananda）：'為什麼會有這些飲食，被丟棄在中庭？'

【English Translation】 English version: 'Only the wise know the time.' The Buddha, surrounded by the Bhikkhu Sangha (community of monks) before and behind, went to Simha General's house and sat down. The General personally served the food, joyful and composed. At that time, the Niganthas (ascetics, Jain followers), hearing that Simha General had invited the Buddha and the Sangha, providing extremely lavish dishes, became jealous and proclaimed loudly in the streets: 'Simha General has betrayed his teacher and is without righteousness, now instead serving the Shramana Gautama (Buddha), personally killing cattle and sheep to offer as food.' The Bhikkhus, hearing this, dared not eat. Simha General knelt before the Buddha and said: 'These Niganthas have long slandered the Buddha, and even if it costs me my life, I would never intentionally kill. I beseech the Buddha to instruct the Bhikkhus not to be suspicious and to eat their fill!' The Buddha then told the Bhikkhus: 'Eat your fill as you please.' After finishing the meal, water was offered, and a small stool was brought for the Buddha to sit on. The Buddha recited the anumodana (rejoicing) verses as before, and then rose from his seat and departed. The Buddha, because of this matter, gathered the Bhikkhu Sangha and told the Bhikkhus: 'There are three kinds of meat that should not be eaten: what is seen, what is heard, and what is suspected. Seen means personally seeing that it was killed for oneself; heard means hearing from a reliable person that it was killed for oneself; suspected means suspecting that it was killed for oneself. If it is not seen, not heard, and not suspected, then it is pure meat, and you may eat it as you please. If it was killed for a Bhikkhu, the Bhikkhu and Shramanera (novice monk) should not eat it, but Bhikkhunis (nuns), Shikshamanas (female novices in transition to becoming a nun), Shramaneris (female novice nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) may eat it; if it was killed for a Bhikkhuni, Upasaka, or Upasika, it is the same.' At that time, the people of Magadha (Magadha), Anga (Anga), Kasi (Kasi), Kosala (Kosala), Vajji (Vajji), Malla (Malla), and Suma (Suma) heard that the Buddha had appeared in the world with great power and virtue, and so did his disciples, and they all gathered in Vaishali (Vaishali). Every household in the city had seven-jeweled carriages and horses, and retinues of guests, which were already overcrowded. There were twelve thousand more carriages that could not enter the city, so they camped outside the city. Everyone competed to offer timely food (food allowed to be eaten at specific times), untimely food (food not allowed to be eaten at specific times), seven-day food (food that can be preserved for seven days), and lifetime food (food that can be preserved for a long time) to the Buddha and the Sangha, piling it up in the courtyard, eventually forming a huge pile of waste, scattered and messy, with dust and mud, and birds and animals gathering to peck at it. The World Honored One, walking through the monastery, saw this and asked Ananda (Ananda): 'Why is there so much food, discarded in the courtyard?'

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？」具以事答：「無有安處，所以致此。」佛贊少欲知足，告諸比丘：「今聽以中房，白二羯磨作安食凈處。」

一比丘唱言：「大德僧聽！今以某房作僧安食凈處。若僧時到僧忍聽。白如是。」

「大德僧聽！今以某房作僧安食凈處。誰諸長老忍，默然；若不忍者，說。僧已以某房，作僧安食凈處竟；僧忍，默然故。是事如是持。」

僧食盡后，諸比丘于中煮羹粥、合湯藥。食前食后、初中后夜，有刀機、男女、狗吠之聲。佛問阿難：「何故房中有此諸聲？」具以事答，佛種種呵責言：「云何于僧房安食凈處作食、合藥？從今犯者突吉羅！」

佛在王舍城，諸比丘得秋時病，為合湯藥作隨病食故，時、非時皆入聚落，遭水火劫賊，有衣缽難、梵行難、身命難。有一織師中路起屋，于中織作，見諸比丘時、非時入聚落，便語言：「若有所作，可於此作；欲有所留，亦可留此。」諸比丘不敢，以是白佛，佛言：「聽於白衣舍作凈屋。」

遂復鬧亂主人，妨其織作。織師作是念：「我本為織作此屋，今既不得織，便當正以施僧作凈屋。」即以施僧。諸比丘以是僧屋，不敢復于中作食、合藥。以是白佛，佛言：「聽於施僧凈屋中作食。」

有諸比丘新作住處，未有僧凈屋，不知云何？

【現代漢語翻譯】 現代漢語譯本： 比丘回答說：『沒有安靜的地方，所以才到這裡來。』佛陀讚歎他們少欲知足，告訴眾比丘：『現在允許用中等大小的房間，通過白二羯磨（一種佛教儀式）作為安食凈處（僧侶可以安心食用食物的清凈場所）。』

一位比丘唱言：『大德僧眾請聽！現在用某房作為僧眾的安食凈處。如果僧眾認為時機已到，請允許。稟告完畢。』

『大德僧眾請聽！現在用某房作為僧眾的安食凈處。哪位長老同意，請默然；如果不同意，請說出來。僧眾已經用某房作為僧眾的安食凈處完畢；僧眾同意，所以默然。此事就這樣決定。』

僧眾用齋完畢后，眾比丘在裡面煮羹粥、調製湯藥。齋前齋后、初夜中夜后夜，有刀具聲、男女聲、狗叫聲。佛陀問阿難：『為什麼房間里有這些聲音？』阿難如實回答。佛陀種種呵責說：『怎麼能在僧房的安食凈處做飯、調製湯藥？從今以後，違犯者犯突吉羅（一種輕罪）！』

佛陀在王舍城（Rājagṛha）時，眾比丘得了秋季的疾病，爲了調製湯藥和製作適合病情的食物，不分時宜地進入村落，遭遇水災、火災、盜賊，有衣缽之難、梵行之難、身命之難。有一位織工在路邊搭建房屋，在裡面織布，看見眾比丘不分時宜地進入村落，就說：『如果有什麼需要做的，可以在這裡做；想要存放什麼，也可以存放在這裡。』眾比丘不敢，把這件事稟告佛陀，佛陀說：『允許在在家居士的房屋裡設定凈屋（清凈的房間）。』

隨後又吵鬧擾亂了主人，妨礙了他的織布工作。織工心想：『我本來是爲了織布才搭建這個房屋，現在既然不能織布，不如就把它正式佈施給僧眾作為凈屋。』於是就把它佈施給僧眾。眾比丘因為這是僧眾的房屋，不敢再在裡面做飯、調製湯藥。把這件事稟告佛陀，佛陀說：『允許在佈施給僧眾的凈屋中做飯。』

有些比丘新建了住處，還沒有僧眾的凈屋，不知道該怎麼辦？

【English Translation】 English version: The Bhikṣus (monks) replied, 'There is no peaceful place, that is why we came here.' The Buddha praised their contentment with little and told the Bhikṣus, 'Now I allow using a medium-sized room, through a Baitikarman (a type of Buddhist ceremony) to make a Anashuddhi (a clean place where monks can eat in peace).'

One Bhikṣu announced, 'Venerable Sangha (monastic community), please listen! Now we are using a certain room as the Sangha's Anashuddhi. If the Sangha deems it the right time, please allow it. The announcement is complete.'

'Venerable Sangha, please listen! Now we are using a certain room as the Sangha's Anashuddhi. Those elders who agree, please remain silent; if anyone disagrees, please speak up. The Sangha has completed using a certain room as the Sangha's Anashuddhi; the Sangha agrees, therefore remains silent. This matter is thus decided.'

After the Sangha finished eating, the Bhikṣus cooked soup and porridge, and prepared medicine inside. Before and after meals, during the first, middle, and last watches of the night, there were sounds of knives, men and women, and dogs barking. The Buddha asked Ānanda (Buddha's attendant), 'Why are there these sounds in the room?' Ānanda replied truthfully. The Buddha scolded them in various ways, saying, 'How can you cook food and prepare medicine in the Anashuddhi of the Sangha? From now on, whoever violates this commits a Dukkrida (a minor offense)!'

When the Buddha was in Rājagṛha (city in ancient India), the Bhikṣus contracted autumn diseases. In order to prepare medicine and make food suitable for their illnesses, they entered villages at inappropriate times, encountering floods, fires, and robbers, facing difficulties with their robes and bowls, difficulties with their Brahmacharya (celibate life), and difficulties with their lives. A weaver built a house by the roadside and wove cloth inside. Seeing the Bhikṣus entering the village at inappropriate times, he said, 'If there is anything you need to do, you can do it here; if you want to store anything, you can store it here as well.' The Bhikṣus did not dare to, and reported this matter to the Buddha. The Buddha said, 'I allow setting up a clean house in the householder's dwelling.'

Subsequently, they disturbed and disrupted the owner, hindering his weaving work. The weaver thought, 'I originally built this house for weaving, but now that I cannot weave, I might as well formally donate it to the Sangha as a clean house.' So he donated it to the Sangha. The Bhikṣus, because this was the Sangha's house, did not dare to cook food or prepare medicine inside again. They reported this matter to the Buddha. The Buddha said, 'I allow cooking food in the clean house donated to the Sangha.'

Some Bhikṣus have newly built residences, but do not yet have a Sangha's clean house, and do not know what to do?

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以是白佛，佛言：「若作新住處，應先指某處作凈地，便可以食置中。若未羯磨，比丘不得入中，至明相出。」

有一住處諸比丘久已捨去，後來比丘不知何者是凈屋。以是白佛，佛言：「若十二年空，聽諸比丘隨意更作凈屋。」

有一住處無僧凈屋，復未十二年，比丘後來不知何處作凈地？以是白佛，佛言：「若有非行來，及不須用處，應權以作凈處。」

有諸比丘著食凈屋中，為人所偷。以是白佛，佛言：「應羯磨中房作凈處。」有諸比丘欲羯磨一房墻內，作凈地。以是白佛，佛言：「聽！」

有諸比丘欲羯磨一房齊屋溜處，作凈地。以是白佛，佛言：「聽！」

有諸比丘欲羯磨中庭，作凈地。以是白佛，佛言：「聽！」

有諸比丘欲羯磨房一角或半房，作凈地。以是白佛，佛言：「聽！」

有諸比丘欲羯磨機架，作凈處安食。以是白佛，佛言：「不聽！要應依地，犯者突吉羅！」

有諸比丘欲羯磨重屋上層，作凈處。以是白佛，佛言：「不聽，犯者突吉羅！」

有諸比丘欲羯磨重屋下，及通結作凈處。以是白佛，佛言：「聽！」

有諸比丘欲羯磨乘，作凈處。以是白佛，佛言：「不聽，犯者突吉羅！」

有諸比丘欲通羯磨僧坊內，作凈地

【現代漢語翻譯】 現代漢語譯本： 於是（比丘）稟告佛陀，佛陀說：『如果建造新的住所，應該先指定某處作為凈地，然後才可以把食物放置在其中。如果沒有經過羯磨（Karma，佛教儀式），比丘不得進入其中，直到天亮。』 有一個住所，眾比丘已經長期捨棄不用，後來的比丘不知道哪裡是凈屋。於是（比丘）稟告佛陀，佛陀說：『如果空置了十二年，允許眾比丘隨意重新指定凈屋。』 有一個住所沒有僧眾指定的凈屋，而且還沒有空置滿十二年，後來的比丘不知道在哪裡指定凈地？於是（比丘）稟告佛陀，佛陀說：『如果有非經常行走的地方，以及不需要使用的地方，應該暫時指定為凈處。』 有眾比丘將食物放在凈屋中，被人偷走了。於是（比丘）稟告佛陀，佛陀說：『應該通過羯磨儀式將中間的房間指定為凈處。』有眾比丘想要在房間墻內通過羯磨儀式，指定為凈地。於是（比丘）稟告佛陀，佛陀說：『允許！』 有眾比丘想要在房間屋檐下通過羯磨儀式，指定為凈地。於是（比丘）稟告佛陀，佛陀說：『允許！』 有眾比丘想要在中庭通過羯磨儀式，指定為凈地。於是（比丘）稟告佛陀，佛陀說：『允許！』 有眾比丘想要將房間的一個角落或半間房通過羯磨儀式，指定為凈地。於是（比丘）稟告佛陀，佛陀說：『允許！』 有眾比丘想要將機架通過羯磨儀式，指定為凈處來安放食物。於是（比丘）稟告佛陀，佛陀說：『不允許！必須依據地面，違犯者犯突吉羅（Dukkata，輕罪）！』 有眾比丘想要將重屋的上層通過羯磨儀式，指定為凈處。於是（比丘）稟告佛陀，佛陀說：『不允許，違犯者犯突吉羅（Dukkata，輕罪）！』 有眾比丘想要將重屋的下層，以及全部連線起來通過羯磨儀式，指定為凈處。於是（比丘）稟告佛陀，佛陀說：『允許！』 有眾比丘想要在交通工具上通過羯磨儀式，指定為凈處。於是（比丘）稟告佛陀，佛陀說：『不允許，違犯者犯突吉羅（Dukkata，輕罪）！』 有眾比丘想要將僧坊（Sangharama，僧院）內全部通過羯磨儀式，指定為凈地。

【English Translation】 English version: Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'If a new dwelling is to be built, a certain place should first be designated as a clean area, and then food can be placed in it. If the Karma (Buddhist ritual) has not been performed, Bhikkhus are not allowed to enter it until dawn.' There was a dwelling that the Bhikkhus had abandoned for a long time, and the later Bhikkhus did not know which was the clean room. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'If it has been vacant for twelve years, the Bhikkhus are allowed to re-designate a clean room at will.' There was a dwelling without a clean room designated by the Sangha, and it had not been vacant for twelve years. The later Bhikkhus did not know where to designate a clean area. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'If there is a place that is not frequently walked on and is not needed, it should be temporarily designated as a clean place.' Some Bhikkhus put food in the clean room, and it was stolen. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'The middle room should be designated as a clean place through the Karma ritual.' Some Bhikkhus wanted to designate an area within the walls of a room as a clean area through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Allowed!' Some Bhikkhus wanted to designate an area under the eaves of a room as a clean area through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Allowed!' Some Bhikkhus wanted to designate the courtyard as a clean area through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Allowed!' Some Bhikkhus wanted to designate a corner or half of a room as a clean area through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Allowed!' Some Bhikkhus wanted to designate a rack as a clean place to put food through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Not allowed! It must be based on the ground. Violators commit a Dukkata (minor offense)!' Some Bhikkhus wanted to designate the upper floor of a double-story building as a clean place through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Not allowed, violators commit a Dukkata (minor offense)!' Some Bhikkhus wanted to designate the lower floor of a double-story building, and connect all of it, as a clean place through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Allowed!' Some Bhikkhus wanted to designate a vehicle as a clean place through the Karma ritual. Then (a Bhikkhu) reported this to the Buddha. The Buddha said, 'Not allowed, violators commit a Dukkata (minor offense)!' Some Bhikkhus wanted to designate the entire Sangharama (monastery) as a clean area through the Karma ritual.

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。以是白佛，佛言：「聽！應白二羯磨。」

一比丘唱言：「大德僧聽！此一住處共住、共布薩、共得施，僧今結作凈地，除某處。若僧時到僧忍聽。白如是。」

「大德僧聽！此一住處，乃至除某處。誰諸長老忍，默然；若不忍者，說。僧已結作凈地竟；僧忍，默然故。是事如是持。」

佛在王舍城。爾時跋提城有長者名文茶，有大福德，婦、兒、兒婦，及奴、婢，皆有福德。長者入倉時，空中雨谷，出然後止；婦取飯器，分佈內外，隨取隨滿，無有窮盡；兒捉金囊，寫出金錢，注而不竭；兒婦出米一斛，得家內外一月日食，而亦不盡；其奴耕時，輒成七壟；其婢磨半兩涂香，涂家內外，亦不減盡。四方人聞，莫不來觀。瓶沙王聞，亦欲往視，不豫敕外，忽與眷屬而至其家。長者聞王來至，即出迎之，見王問訊；「善來大王，愿垂臨幸！」王問言：「汝先聞我來不？」答言：「不聞！」王言：「我軍眾多，不可卒供！」長者白言：「我自供王及諸大臣，兒供太子，婦供後宮，奴、婢足供一切士卒，穀草亦足供軍象馬。愿便賜降！」王到其家坐已，語言：「吾聞長者及婦、兒、兒婦、奴、婢，皆有福德，今悉欲見。」答言：「不敢有隱！」即敕除倉中米，掃灑左右，更敷御座，請王入坐，然後入倉

【現代漢語翻譯】 於是（比丘）稟告佛陀，佛陀說：『聽著！應該進行兩次羯磨（Karma，佛教術語，意為業，此處指宗教儀式）。』

一位比丘唱言：『大德僧眾請聽！這個住所共同居住、共同舉行布薩（Posadha，佛教術語，意為齋戒日）、共同獲得供養，僧團現在結界作為凈地，除去某處。如果僧團認為時機已到，請僧團容忍聽取。稟告如是。』

『大德僧眾請聽！這個住所，乃至除去某處。哪位長老能夠容忍，請保持沉默；如果不容忍者，請說出來。僧團已經結界作為凈地完畢；僧團容忍，因為保持沉默。這件事就這樣執行。』

佛陀在王舍城（Rajagrha，古印度城市名）。當時，跋提城（Bhadrika，古印度城市名）有一位長者名叫文茶（Vindhya，人名），有很大的福德，他的妻子、兒子、兒媳，以及奴僕、婢女，都有福德。長者進入糧倉時，空中降下穀物，出來后就停止；妻子拿著飯器，分發給內外的人，隨著拿取，飯器就滿了，沒有窮盡；兒子拿著金囊，倒出金錢，傾注而不枯竭；兒媳拿出米一斛（古代容量單位），足夠全家內外一個月食用，而且也用不完；他的奴僕耕地時，總是形成七道壟溝；他的婢女磨半兩涂香，塗抹家內外，也不會減少用盡。四方的人聽到這件事，沒有不來觀看的。瓶沙王（Bimbisara，古印度國王名）聽到這件事，也想前去觀看，沒有事先通知，突然帶著眷屬來到他家。長者聽到國王駕到，立即出門迎接，見到國王問候：『歡迎大王，希望您能光臨！』國王問道：『你事先知道我要來嗎？』回答說：『不知道！』國王說：『我的軍隊眾多，不能突然供應！』長者稟告說：『我親自供應大王和各位大臣，兒子供應太子，妻子供應後宮，奴僕、婢女足夠供應一切士卒，穀草也足夠供應軍象馬。希望您能降臨！』國王到他家坐下後，說道：『我聽說長者以及妻子、兒子、兒媳、奴僕、婢女，都有福德，現在都想見見。』回答說：『不敢隱瞞！』立即命令清除糧倉中的米，打掃左右，重新鋪設座位，請國王入座，然後進入糧倉。

【English Translation】 Thereupon, (the Bhikshu) reported to the Buddha, and the Buddha said: 'Listen! Two Karmas (Karma, Buddhist term, meaning action, here referring to religious rituals) should be performed.'

A Bhikshu announced: 'May the venerable Sangha (Sangha, Buddhist term, meaning community) listen! This dwelling place is for communal living, communal Posadha (Posadha, Buddhist term, meaning day of fasting), and communal receiving of offerings. The Sangha now establishes a boundary as a pure land, excluding a certain place. If the Sangha deems the time appropriate, may the Sangha tolerate listening. The announcement is thus.'

'May the venerable Sangha listen! This dwelling place, up to excluding a certain place. Which elders can tolerate this, please remain silent; if there are those who cannot tolerate it, please speak. The Sangha has completed the establishment of the boundary as a pure land; the Sangha tolerates it, as silence is maintained. This matter is thus carried out.'

The Buddha was in Rajagrha (Rajagrha, ancient Indian city name). At that time, in Bhadrika (Bhadrika, ancient Indian city name), there was a wealthy man named Vindhya (Vindhya, personal name), who had great merit. His wife, son, daughter-in-law, as well as servants and maids, all had merit. When the wealthy man entered the granary, grain would rain down from the sky, and stop after he came out; his wife would take a rice bowl and distribute food to those inside and outside, and the bowl would fill up as she took from it, without end; his son would hold a gold bag and pour out gold coins, pouring without depletion; his daughter-in-law would take out one 'hu' (ancient unit of volume) of rice, which would be enough for the entire household to eat for a month, and it would not run out; when his servant plowed the field, seven furrows would always form; when his maid ground half a 'liang' (ancient unit of weight) of scented paste, and applied it inside and outside the house, it would not diminish or run out. People from all directions heard of this and came to see it. King Bimbisara (Bimbisara, ancient Indian king name) heard of this and also wanted to see it, without giving prior notice, he suddenly arrived at his house with his retinue. The wealthy man heard that the king had arrived and immediately went out to greet him, and upon seeing the king, he greeted him: 'Welcome, Great King, may you grace us with your presence!' The king asked: 'Did you know beforehand that I was coming?' He replied: 'I did not!' The king said: 'My army is numerous, it cannot be supplied suddenly!' The wealthy man reported: 'I will personally supply the King and all the ministers, my son will supply the prince, my wife will supply the harem, and the servants and maids will be sufficient to supply all the soldiers, and the grain and grass will be sufficient to supply the army's elephants and horses. I hope you will descend!' After the king arrived at his house and sat down, he said: 'I have heard that the wealthy man and his wife, son, daughter-in-law, servants, and maids all have merit, and I wish to see them all now.' He replied: 'I dare not conceal anything!' He immediately ordered the rice in the granary to be cleared, the surroundings to be swept, and new seats to be laid out, inviting the king to sit down, and then entered the granary.

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，自然五穀空中雨下，王甚奇嘆。復欲見其婦福德之力，即取一器飯著于婦前，婦取分佈，一切軍眾皆悉充足，猶不減盡。復欲見其兒福德之力，即敕捉一金囊寫金，獻王及與大眾，皆隨意取，而亦不竭。復欲見其兒婦福德之力，即敕出一斛米，供王大眾一月不盡。復欲見其奴福德之力，即敕令耕，輒成七壟。復欲見其婢福德之力，即敕令磨半兩涂香，半由旬內聞之不異，遍涂大眾，猶故不盡。王與大眾見福德力莫不雅嘆歡，即便還宮。

爾時世尊與大比丘僧千二百五十人俱，遊行人間到跋提城，文茶長者聞佛世尊今來，到此罔林樹下，欲出奉迎，禮拜問訊。諸外道聞，便往語言：「汝勿出迎沙門瞿曇，沙門瞿曇應來見汝！何以故？汝福德過人，一切沙門、婆羅門、國王、長者，無不應來詣汝門者。」長者聞已，此心便息。后復作是念：「沙門瞿曇到此已久，不來見我，彼道必勝。何緣安住，不往脩敬？」便嚴駕出城，遙見世尊容顏殊特，猶若金山，前到佛所，頭面禮足，卻住一面。佛為說種種妙法，乃至苦集盡道，即于座上得法眼凈。便從坐起，白佛言：「愿佛及僧受我明日請食！」佛默然受。長者還家辦多美飲食，明日食時，自行白佛：「唯聖知時！」佛與比丘僧前後圍繞，往到其家，就座而坐。長者手自

【現代漢語翻譯】 現代漢語譯本： 自然生長的五穀從空中像下雨一樣落下，國王對此感到非常驚奇和讚歎。他又想看看他兒媳的福德之力，就取來一器飯放在兒媳面前，兒媳將飯分發給大家，所有的軍隊和民眾都得到充分的食物，飯卻沒有減少。他又想看看他孫子的福德之力，就命令人拿出一個金囊，倒出金子，獻給國王和大眾，大家都隨意取用，金子也沒有用完。他又想看看他孫媳的福德之力，就命令拿出了一斛米，供給國王和大眾一個月都吃不完。他又想看看他奴僕的福德之力，就命令他去耕地，結果一下子就耕出了七條田壟。他又想看看他婢女的福德之力，就命令她磨半兩涂香，結果在半由旬（Yojana，古印度長度單位）的範圍內聞起來都一樣濃郁，涂遍了大眾，香也沒有用完。國王和大眾看到這些福德之力，無不驚歎和歡喜，然後就回宮了。

這時，世尊（釋迦牟尼佛的尊稱）與一千二百五十位大比丘僧人一起，在人間游化到了跋提城（Bhadrika City）。文茶長者（Vindhya，一位富有的居士）聽說佛陀世尊現在來到了這裡的罔林樹下，想要出去迎接，禮拜問候。一些外道（非佛教的修行者）聽說了，就前去對他說：『你不要出去迎接沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的另一個稱呼），沙門瞿曇應該來見你！為什麼呢？因為你的福德超過常人，所有的沙門、婆羅門（Brahmin，古印度教的祭司階層）、國王、長者，都應該來拜訪你的家門。』長者聽了之後，就打消了出去迎接佛陀的念頭。後來他又這樣想：『沙門瞿曇來到這裡已經很久了，卻不來見我，他的道行必定勝過我。我有什麼理由安住在家裡，而不去向他表達敬意呢？』於是他就準備好車駕出城，遠遠地看見世尊容貌非常特別，就像一座金山一樣，走到佛陀面前，頭面頂禮佛足，然後退到一邊站立。佛陀為他說了種種微妙的佛法，乃至苦集滅道（duḥkha-samudaya-nirodha-mārga，四聖諦），他當即在座位上獲得了法眼凈（dharma-cakṣus，對佛法的清凈知見）。於是他就從座位上站起來，對佛陀說：『希望佛陀和僧眾接受我明天供養齋飯的邀請！』佛陀默然應允。長者回到家中準備了許多美味的飲食，第二天吃飯的時候，他親自走到佛陀面前說：『唯愿世尊知道時辰已到！』佛陀與比丘僧眾前後圍繞著，前往長者的家中，就座而坐。長者親手

【English Translation】 English version: Naturally grown five grains rained down from the sky, causing the king to be very surprised and amazed. He then wanted to see the power of his daughter-in-law's merit, so he took a container of rice and placed it in front of her. The daughter-in-law distributed the rice, and all the troops and people were fully fed, yet the rice did not decrease. He then wanted to see the power of his grandson's merit, so he ordered someone to take out a gold bag, pour out gold, and offer it to the king and the masses. Everyone took as they pleased, and the gold was not exhausted. He then wanted to see the power of his granddaughter-in-law's merit, so he ordered one 'hu' (斛, a unit of dry measure) of rice to be taken out, which supplied the king and the masses for a month without being used up. He then wanted to see the power of his male servant's merit, so he ordered him to plow the land, and he immediately created seven furrows. He then wanted to see the power of his female servant's merit, so he ordered her to grind half a 'liang' (兩, a unit of weight) of scented paste. The fragrance was the same within half a 'yojana' (由旬, Yojana, an ancient Indian unit of distance), and when it was applied to the masses, it was still not exhausted. The king and the masses, seeing these powers of merit, were all amazed and delighted, and then returned to the palace.

At that time, the World Honored One (Śākyamuni Buddha's honorific title), together with twelve hundred and fifty great Bhikṣus (monks), traveled among humans to Bhadrika City (跋提城). The elder Vindhya (文茶長者, a wealthy householder) heard that the Buddha, the World Honored One, had now come to the foot of the Nyagrodha tree (罔林樹) here, and wanted to go out to greet, pay homage, and inquire after his well-being. Some heretics (外道, non-Buddhist practitioners) heard of this and went to him, saying, 'Do not go out to greet the Śramaṇa Gautama (沙門瞿曇, another name for Śākyamuni Buddha). Śramaṇa Gautama should come to see you! Why? Because your merit surpasses others. All Śramaṇas, Brahmins (婆羅門, Brahmin, the priestly class in ancient India), kings, and elders should come to visit your door.' Having heard this, the elder abandoned the thought of going out to greet the Buddha. Later, he thought to himself, 'Śramaṇa Gautama has been here for a long time, but he has not come to see me. His path must be superior to mine. What reason do I have to stay at home and not go to pay him respect?' So he prepared his carriage and went out of the city. From afar, he saw the World Honored One's appearance was extraordinary, like a golden mountain. He went before the Buddha, bowed his head and face at his feet, and then stood to one side. The Buddha spoke to him of various wonderful Dharmas (佛法, teachings), up to the Four Noble Truths (苦集滅道, duḥkha-samudaya-nirodha-mārga), and he immediately attained the Dharma-eye (法眼凈, dharma-cakṣus, pure insight into the Dharma) while sitting there. Then he rose from his seat and said to the Buddha, 'May the Buddha and the Sangha (僧, monastic community) accept my invitation to a meal tomorrow!' The Buddha silently accepted. The elder returned home and prepared many delicious foods. The next day, at mealtime, he personally went before the Buddha and said, 'May the World Honored One know that the time has come!' The Buddha, surrounded by the Bhikṣu Sangha, went to the elder's house and sat down.

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下食，食畢行水，與家大小於佛前坐。佛為說種種妙法，乃至苦集盡道，皆得法眼凈，受三歸五戒。長者白佛言：「世尊！我婦及兒、兒婦、奴、婢皆云：『是己福德。』竟是誰力？愿佛說之！」佛言：「汝等共有此福！」又問：「云何共有？」答言：「昔王舍城有一織師，織師有婦，婦有一兒，兒又有婦，其家正有一奴、一婢，一時共食。有一辟支佛來就乞食，織師言：『汝等但食，以我分與！』婦言：『持我分與！』兒乃至奴婢亦皆云爾。辟支佛言：『汝等皆已舍分與我，善心為畢，便可各分少許與我，使汝食不少，我亦得足。』即人減一匙，已滿彼缽。辟支佛得食，食已於虛空中，現種種神變，然後乃去。彼諸人命終生四天王天，壽盡上生忉利天，展轉至於他化自在天，如是七反，余福來生。爾時織師眷屬，今汝等是！」於是長者在佛前請僧言：「我今請一切僧修無限施，若有所須，隨時多少，皆從我取。」諸比丘不敢受，念言：「佛未聽我等受無齊限施。」以是白佛，佛言：「聽隨意受。」

有諸比丘欲遠行，從索道糧，長者即使人赍金銀錢物送之。既至所在，所長甚多，使還白言：「所赍資糧今大有餘。」長者語言：「我已為施，不應還取。汝可持去至僧房施僧。」即以施僧，諸比丘不知云何？以是

【現代漢語翻譯】 現代漢語譯本 下食（下午的食物），食畢洗手（行水），與家人大小在佛前坐下。佛為他們宣說種種微妙的佛法，乃至苦集滅道（四聖諦），他們都獲得了法眼凈（證得初果須陀洹），受了三歸五戒（皈依佛、法、僧，受持不殺生、不偷盜、不邪淫、不妄語、不飲酒五戒）。長者對佛說：『世尊！我的妻子、兒子、兒媳、奴僕、婢女都說：「這是自己的福德。」究竟是誰的力量呢？希望佛為我們解說！』佛說：『這是你們共同的福德！』長者又問：『怎麼說是共同的呢？』佛回答說：『過去在王舍城，有一個織布工匠，工匠有個妻子，妻子有個兒子，兒子又有妻子，家裡正好有一個男僕、一個女僕，他們曾經一起吃飯。當時有一位辟支佛（Pratyekabuddha，獨覺佛）前來乞食，織布工匠說：「你們只管吃，把我的那份給他！」妻子說：「把我的那份給他！」兒子乃至奴僕婢女也都這樣說。辟支佛說：「你們都已經捨棄自己的那份給我了，善心已經圓滿，可以各自拿出少許給我，讓你們吃的不少，我也能得到滿足。」於是每人減少一匙飯，就滿了辟支佛的缽。辟支佛得到食物，吃完后在虛空中，顯現種種神通變化，然後才離開。那些人命終后都生到四天王天（Cāturmahārājika，佛教的欲界第一層天），壽命盡了又往上升到忉利天（Trāyastriṃśa，佛教的欲界第二層天），輾轉直到他化自在天（Parinirmita-vaśavartin，佛教的欲界第六層天），像這樣七次往返，剩餘的福報讓他們來轉生。當時織布工匠的一家人，就是現在的你們！』於是長者在佛前請求僧眾說：『我現在請求供養一切僧眾無限量的佈施，如果有什麼需要的，隨時需要多少，都從我這裡拿取。』眾比丘不敢接受，心想：『佛還沒有允許我們接受無限制的佈施。』因此把這件事稟告佛陀，佛說：『可以隨意接受。』 有眾比丘想要遠行，向長者索取路上的資糧，長者就派人攜帶金銀錢物送給他們。比丘們到達目的地后，發現資糧剩餘很多，就派人回去稟告長者說：『所攜帶的資糧現在還剩下很多。』長者說：『我已經佈施出去了，不應該再拿回來。你們可以拿去施捨給僧房裡的僧眾。』比丘們就把剩餘的資糧佈施給了僧眾，眾比丘不知道該怎麼辦？因此把這件事...

【English Translation】 English version After the meal (afternoon meal), having washed their hands (performed ablutions), he sat with his family, young and old, before the Buddha. The Buddha expounded to them various wonderful teachings, even the suffering, accumulation, cessation, and path (Four Noble Truths), and they all attained the pure Dharma eye (attained the first fruit of Stream-enterer, Srotapanna), receiving the Three Refuges and Five Precepts (taking refuge in the Buddha, Dharma, and Sangha, and upholding the five precepts of not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants). The elder said to the Buddha: 'Venerable One! My wife, son, daughter-in-law, male servant, and female servant all say, "This is my own merit." Whose power is it ultimately? I hope the Buddha will explain it to us!' The Buddha said: 'This is your shared merit!' The elder then asked: 'How is it shared?' The Buddha replied: 'In the past, in Rājagṛha (王舍城, city in ancient India), there was a weaver. The weaver had a wife, the wife had a son, and the son had a wife. The household had exactly one male servant and one female servant, and they once ate together. At that time, a Pratyekabuddha (辟支佛, Solitary Buddha) came to beg for food. The weaver said, "You just eat, give him my share!" The wife said, "Give him my share!" The son, and even the male and female servants, all said the same. The Pratyekabuddha said, "You have all given your shares to me, your good intention is complete. You can each give me a little, so that you will not eat less, and I will be satisfied." So each person reduced a spoonful of rice, and the Pratyekabuddha's bowl was filled. The Pratyekabuddha received the food, and after eating, manifested various miraculous transformations in the sky, and then left. Those people, after their lives ended, were all born in the Cāturmahārājika Heaven (四天王天, Heaven of the Four Great Kings, lowest of the six heavens of the desire realm), and when their lifespan was exhausted, they ascended to the Trāyastriṃśa Heaven (忉利天, Heaven of the Thirty-three Gods, second of the six heavens of the desire realm), and so on until the Parinirmita-vaśavartin Heaven (他化自在天, Heaven of Free Control Enjoying Things Created by Others, highest of the six heavens of the desire realm), repeating this seven times. The remaining merit caused them to be reborn here. The weaver's family at that time is who you are now!' Thereupon, the elder requested the Sangha before the Buddha, saying: 'I now request to offer unlimited alms to all the Sangha. If there is anything needed, at any time, in any amount, take it from me.' The Bhikshus (比丘, monks) did not dare to accept, thinking: 'The Buddha has not yet allowed us to accept unlimited offerings.' Therefore, they reported this matter to the Buddha, and the Buddha said: 'You may accept it as you wish.' Some Bhikshus (比丘, monks) wanted to travel far away and asked the elder for travel provisions. The elder sent people to carry gold, silver, money, and goods to them. After the Bhikshus arrived at their destination, they found that there were many provisions left over, so they sent someone back to report to the elder, saying: 'The provisions that were carried are now greatly in excess.' The elder said: 'I have already given them away, and should not take them back. You can take them to the Sangha's residence and give them to the Sangha.' The Bhikshus then gave the remaining provisions to the Sangha. The Bhikshus did not know what to do? Therefore, this matter...

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白佛，佛言：「聽僧凈人為僧受，以易僧所須物，諸比丘不應知事。」

於是世尊從罔林出，遊行人間。文茶長者赍食具隨後，欲于曠野無人處設之，千二百五十象，千二百五十牸牛，千二百五十特牛，人載五百乘車種種美食。既至曠野頓止之處，通夜辦之，明日晨朝，於一象蔭下敷一比丘座，最大象蔭敷世尊座。時到白辦，諸比丘不敢坐，念言：「佛未聽我等在眾生蔭下坐。」以是白佛，佛言：「聽坐！」眾坐已定，長者先令一人構一牛乳與一比丘，諸比丘不敢受，念言：「佛未聽我等飲熱牛乳。」以是白佛，佛言：「聽飲！」飲已，長者手自下食，食畢行水，在佛前坐。佛為說隨喜偈，如為毗羅若說；更為說種種妙法。示教利喜已，還歸其家。

佛與大眾從坐起去，漸漸北行，向罽那編髮外道住處。罽那聞佛釋種出家，成如來、應供、等正覺，今暮當至，作是念：「過去諸仙修梵行者，中后不食，而飲非時諸漿。所謂：庵婆果漿、閻婆果漿、周陀果漿、波樓果漿、蒲桃果漿、俱羅果漿、甘蔗漿、蜜漿。沙門瞿曇亦應飲此，吾當預辦，至便設之。」辦已，與五百弟子出迎世尊，遙見世尊容顏殊特，猶若金山，益生歡喜，前至佛所，立慰世尊：「善來瞿曇！顧我室坐。」佛即到其家，與諸比丘次第而坐。

【現代漢語翻譯】 現代漢語譯本： 比丘稟告佛陀，佛陀說：『允許僧團中的凈人（指不完全出家的在家信徒）爲了僧團接受供養，用以換取僧團所需的物品，各位比丘不應該干預此事。』 於是，世尊從罔林出來，前往人間。文茶長者帶著食物和用具跟隨在後，想在曠野無人之處供養佛和僧眾。他準備了一千二百五十頭大象，一千二百五十頭母牛，一千二百五十頭公牛，用五百輛車裝載著各種美食。到達曠野停駐之處后，通宵準備，第二天早晨，在一棵大象的樹蔭下鋪設一個比丘的座位，在最大的象蔭下鋪設世尊的座位。時間到了，食物準備完畢，各位比丘不敢坐下，心想：『佛陀沒有允許我們在眾生的樹蔭下坐。』因此稟告佛陀，佛陀說：『允許坐下！』大家坐定后，長者先讓人擠牛奶，每位比丘一杯，各位比丘不敢接受，心想：『佛陀沒有允許我們喝熱牛奶。』因此稟告佛陀，佛陀說：『允許喝！』喝完后，長者親手佈施食物，用齋完畢後行水（供水），在佛陀面前坐下。佛陀為他說隨喜偈，如同為毗羅（Virupa）所說；又為他說種種妙法。開示教導，使他受益歡喜后，長者返回他的家。 佛陀與大眾從座位起身離去，漸漸向北行走，前往罽那（Kina）編髮外道（指不信奉佛教的修行者）居住的地方。罽那聽說佛陀是釋迦（Sakya）族出家，成就如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha），今天傍晚將要到達，心想：『過去諸位仙人修行梵行（Brahmacharya）的人，中午過後不吃飯，而是飲用非時漿水。所謂的庵婆（Amba）果漿、閻婆（Jambu）果漿、周陀（Cuta）果漿、波樓（Parusa）果漿、蒲桃（Gava）果漿、俱羅（Kola）果漿、甘蔗漿、蜜漿。沙門瞿曇（Samana Gautama）也應該飲用這些，我應當預先準備好，等他到達就供養他。』準備完畢后，與五百名弟子出迎世尊，遠遠看見世尊容顏殊勝特別，猶如金山，更加歡喜，上前到達佛陀處所，站立著慰問世尊：『善來瞿曇！請到我的住所就坐。』佛陀隨即到他的家，與各位比丘依次坐下。

【English Translation】 English version: A Bhikshu (monk) reported to the Buddha. The Buddha said, 'Let the 'netra' (a lay attendant who is not fully ordained) in the Sangha (monastic community) receive offerings for the Sangha and exchange them for the Sangha's needs. The Bhikshus should not interfere in this matter.' Then, the World-Honored One (Bhagavan) came out of the Wanglin (name of a place) and went to the human world. The elder Venta (name of a person) followed with food and utensils, intending to make offerings to the Buddha and the Sangha in a deserted wilderness. He prepared one thousand two hundred and fifty elephants, one thousand two hundred and fifty cows, one thousand two hundred and fifty bulls, and five hundred carts loaded with various delicacies. Upon arriving at the resting place in the wilderness, he prepared throughout the night. The next morning, he arranged a seat for a Bhikshu under the shade of an elephant, and the largest elephant shade was used for the seat of the World-Honored One. When the time came and the food was ready, the Bhikshus dared not sit down, thinking, 'The Buddha has not allowed us to sit under the shade of living beings.' Therefore, they reported this to the Buddha. The Buddha said, 'You are allowed to sit!' After everyone was seated, the elder first had someone milk a cow and give a cup of milk to each Bhikshu. The Bhikshus dared not accept it, thinking, 'The Buddha has not allowed us to drink hot milk.' Therefore, they reported this to the Buddha. The Buddha said, 'You are allowed to drink!' After drinking, the elder personally distributed the food. After the meal, he offered water and sat before the Buddha. The Buddha spoke the 'Anumodana Gatha' (verses of rejoicing) for him, as he had spoken for Virupa (name of a person); and further spoke various wonderful Dharmas (teachings). After instructing, teaching, benefiting, and delighting him, the elder returned to his home. The Buddha and the assembly rose from their seats and departed, gradually heading north towards the dwelling place of the Kina (name of a person) braided-hair heretics (non-Buddhists). Kina heard that the Buddha, a member of the Sakya (name of a clan) clan who had renounced the world, had become a Tathagata (one who has thus come), an Arhat (worthy one), a Samyaksambuddha (perfectly enlightened one), and would arrive this evening. He thought, 'In the past, those sages who practiced Brahmacharya (holy life) did not eat after noon but drank non-seasonal juices. These included Amba (mango) juice, Jambu (rose apple) juice, Cuta (mango) juice, Parusa (Grewia asiatica) juice, Gava (wild grape) juice, Kola (jujube) juice, sugarcane juice, and honey juice. Samana Gautama (ascetic Gautama) should also drink these. I should prepare them in advance and offer them when he arrives.' After preparing, he went out with five hundred disciples to welcome the World-Honored One. From afar, he saw that the World-Honored One's countenance was exceptionally radiant, like a golden mountain, and he became even more joyful. He approached the Buddha's place and stood, greeting the World-Honored One, 'Welcome, Gautama! Please sit in my dwelling.' The Buddha then went to his home and sat down in order with the Bhikshus.

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梵志便下非時漿，諸比丘不敢受，念言：「佛未聽我飲非時漿。」以是白佛，佛言：「聽飲！」諸比丘復問：「佛以何因緣得飲？」佛言：「渴便得飲。」梵志復作是念：「我今當爲瞿曇諸沙門辦仙人食，以供明日。」即作穄米、粟米、稗米、䅎米、拘留米飯。明日食時，白食已辦。佛與大眾俱就其坐，梵志手自下食。諸比丘不敢食，念言：「佛未聽我等食仙人食。」以是白佛，佛言：「聽食！」食畢行水，取小床于佛前坐。佛為說隨喜偈，如為毗羅若說；更為說種種妙法。示教利喜已，便從坐起，向阿牟聚落。

時彼有剃頭師，父子出家，聞世尊欲至，作是議：「此諸居士不敬三寶，佛若至此必無人設粥，我等當共為人剃頭，取直作之。」議已即行，得物辦粥。晨旦請佛及僧，僧既食已，佛問二比丘：「汝等云何得辦此粥？」具以事答佛，佛種種呵責言：「汝所作非法！云何賃與白衣剃頭？從今若剃頭師出家，不聽畜剃刀，犯者突吉羅！」

佛之波旬邑，波旬諸力士聞佛欲至，即共議言：「若不出迎，罰金錢五百。」皆與大小出迎世尊，頭面禮足，卻坐一面；佛為說種種妙法，示教利喜已，即請佛及僧夏安居四月，佛默然受。諸力士知佛受已，或有一人辦一日食、或二日，乃至十日；或二人共辦一日，

【現代漢語翻譯】 現代漢語譯本 婆羅門隨即佈施了非時漿，眾比丘不敢接受，心想：『佛陀未曾允許我們飲用非時漿。』因此將此事稟告佛陀，佛陀說：『允許飲用！』眾比丘又問：『佛陀因為什麼因緣允許飲用？』佛陀說：『口渴就可以飲用。』婆羅門又想：『我現在應當為喬達摩（Gautama，釋迦牟尼的姓）的沙門（Śrāmaṇa，出家求道者）準備仙人食物，以供養明日。』隨即做了穄米、粟米、稗米、䅎米、拘留米飯。明日用餐時，稟告說食物已經準備好了。佛陀與大眾一同就座，婆羅門親手佈施食物。眾比丘不敢食用，心想：『佛陀未曾允許我們食用仙人食物。』因此將此事稟告佛陀，佛陀說：『允許食用！』用餐完畢后，行水，取小床在佛陀面前坐下。佛陀為他說隨喜偈，如同為毗羅（Virūḍhaka，增長天王）所說；又為他說種種妙法。開示教導使他歡喜后，便從座位起身，前往阿牟聚落。

當時那裡有剃頭師，父子一同出家，聽說世尊將要來到，商議說：『這些居士不尊敬三寶，佛陀如果來到這裡必定沒有人設粥供養，我們應當一起為人剃頭，收取費用來做粥。』商議完畢后就去做了，得到財物辦了粥。清晨邀請佛陀及僧眾，僧眾用齋完畢后，佛陀問兩位比丘：『你們是如何辦到這些粥的？』他們詳細地將事情稟告佛陀，佛陀種種呵責說：『你們所做的不合法！怎麼可以僱傭白衣（在家信徒）剃頭？從今以後如果有剃頭師出家，不允許攜帶剃刀，違犯者犯突吉羅（Duṣkṛta，輕罪）！』

佛陀前往波旬邑，波旬（Pāpīyas，惡魔）的各位力士聽說佛陀將要來到，就共同商議說：『如果不去迎接，罰款金錢五百。』大家都帶著大小一起迎接世尊，頂禮佛足，退坐在一旁；佛陀為他們說種種妙法，開示教導使他們歡喜后，就邀請佛陀及僧眾在此結夏安居四個月，佛陀默然接受。各位力士知道佛陀接受后，有的人辦理一日的食物、有的人辦理兩日的，乃至十日的；有的人兩人共同辦理一日的。

【English Translation】 English version The Brahmin then offered untimely juice, but the Bhikshus (monks) dared not accept it, thinking, 'The Buddha has not allowed us to drink untimely juice.' They reported this to the Buddha, who said, 'You are allowed to drink it!' The Bhikshus then asked, 'For what reason does the Buddha allow us to drink it?' The Buddha said, 'You may drink it when thirsty.' The Brahmin then thought, 'I shall now prepare immortal food for Gautama's (Śrāmaṇa, ascetics) to offer tomorrow.' He then made rice of barnyard millet, foxtail millet, panic grass, Italian millet, and kodo millet. The next day, at mealtime, he announced that the food was ready. The Buddha and the assembly sat down, and the Brahmin personally served the food. The Bhikshus dared not eat it, thinking, 'The Buddha has not allowed us to eat immortal food.' They reported this to the Buddha, who said, 'You are allowed to eat it!' After the meal, water was offered, and he took a small stool and sat before the Buddha. The Buddha spoke the verses of rejoicing for him, as he had spoken for Virūḍhaka (Virūḍhaka, one of the four heavenly kings); and he further spoke various wonderful Dharmas (teachings). After instructing, teaching, and gladdening him, he rose from his seat and went to the village of Āmū.

At that time, there were barbers there, father and son, who had left home (become monks). Hearing that the World Honored One (Buddha) was coming, they discussed, 'These laypeople do not respect the Three Jewels (Buddha, Dharma, Sangha), and if the Buddha comes here, surely no one will offer congee. We should work together to shave people's heads and use the fees to make congee.' After discussing this, they proceeded to do so, obtained goods, and prepared congee. In the morning, they invited the Buddha and the Sangha (community of monks), and after the Sangha had eaten, the Buddha asked the two Bhikshus, 'How did you manage to prepare this congee?' They explained the matter to the Buddha in detail, and the Buddha scolded them in various ways, saying, 'What you have done is unlawful! How can you hire laypeople to shave heads? From now on, if a barber leaves home, he is not allowed to carry a razor; whoever violates this commits a Duṣkṛta (Duṣkṛta, minor offense)!'

The Buddha went to the town of Pāpīyas (Pāpīyas, Mara), and the warriors of Pāpīyas, hearing that the Buddha was coming, discussed together, 'If we do not go out to greet him, we will be fined five hundred gold coins.' Everyone, great and small, went out to greet the World Honored One, bowed at his feet, and sat to one side; the Buddha spoke various wonderful Dharmas for them, and after instructing, teaching, and gladdening them, they invited the Buddha and the Sangha to observe the summer retreat for four months, and the Buddha silently accepted. The warriors, knowing that the Buddha had accepted, some provided food for one day, some for two days, even up to ten days; some two people together provided food for one day.

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乃至十人共辦一日；或但供前食，或但作粥者，或但作怛缽那者。

時有一人字盧夷，是阿難白衣時親友，問諸比丘：「阿難今在何許？」答言：「阿難敬佛法僧，今在佛后。」彼即到阿難所，禮足卻住。阿難語言：「我見汝迎佛，甚用歡喜！」答言：「我非敬佛故來，但親族共要，若不出迎佛，罰金錢五百，是以來耳！」阿難聞已，為之悵然：「如何我親友，而不敬信佛法眾僧？」即至佛所，白佛言：「世尊，我願此人信敬佛法！」佛語阿難：「此人信佛不難，汝勿懷憂！」佛即以慈心遍滿其身已，進入房中，閉房而坐。盧夷於後思念世尊，如犢慕母，見眾多比丘露地經行，問言：「佛在何處？」諸比丘指示言：「在彼閉戶大房中，汝可徐往，謦咳叩戶。世尊憐愍汝故，當爲汝開。」即如語得開，盧夷入已，手捧佛足，自稱姓名，稽首作禮。佛為說種種妙法，示教利喜，所謂施論，乃至苦集盡道；即遠塵離垢，得法眼凈，見法得果已，受三歸五戒，白佛言：「世尊！我願佛及比丘僧恒受我食，不受余請。」佛言：「凡諸學人皆有此愿，吾已受此諸人夏四月請，無復空缺。」彼作是念：「復有何施佛未受者，使我不失如此福田？唯未見有設佉陀尼者。」即便辦之，食時輒行。諸比丘不敢受，念言：「佛未聽我等

【現代漢語翻譯】 現代漢語譯本：乃至十個人共同供養一天；或者僅僅供養早飯，或者僅僅做粥，或者僅僅做飲料（怛缽那，tarpana）。

當時有一個人名叫盧夷（Lu Yi），是阿難（Ananda）做在家居士時的親友，問各位比丘：『阿難現在在哪裡？』比丘們回答說：『阿難敬重佛法僧三寶，現在在佛陀身後。』盧夷就到阿難那裡，禮拜他的腳，然後站立在一旁。阿難對他說：『我看到你迎接佛陀，非常高興！』盧夷回答說：『我不是因為敬重佛陀才來的，只是親族們共同約定，如果不去迎接佛陀，就要罰款五百錢，所以我才來的！』阿難聽了之後，感到悵然：『為什麼我的親友，竟然不敬信佛法僧三寶呢？』於是到佛陀那裡，對佛陀說：『世尊，我希望這個人能夠信敬佛法！』佛陀對阿難說：『這個人信佛並不難，你不要憂愁！』佛陀立刻用慈悲心遍滿他的全身，然後進入房間，關上門坐著。盧夷在後面思念世尊，就像小牛思念母牛一樣，看到眾多比丘在露天行走，問道：『佛陀在哪裡？』比丘們指著說：『在那間關著門的大房子里，你可以慢慢地去，咳嗽並敲門。世尊憐憫你的緣故，會為你開門的。』盧夷就按照他們說的話去做，果然門開了，盧夷進去後，用手捧著佛陀的腳，自報姓名，叩頭作禮。佛陀為他說種種妙法，開示教導，使他歡喜，所說的內容包括佈施的功德，乃至苦集滅道四聖諦；盧夷立刻遠離塵垢，得到清凈的法眼，見到真理並證得果位后，受了三皈依和五戒，對佛陀說：『世尊！我希望佛陀和比丘僧眾能夠一直接受我的供養，不接受其他的邀請。』佛陀說：『凡是學習佛法的人都有這個願望，我已經接受了這些人四個月的夏季供養，沒有空缺了。』盧夷心想：『還有什麼佛陀沒有接受的供養，使我不失去如此殊勝的福田呢？只有沒有見過供養佉陀尼（khadani，嚼食）的。』於是就準備了佉陀尼，在吃飯的時候親自送去。各位比丘不敢接受，心想：『佛陀沒有允許我們』

【English Translation】 English version: Even if ten people together provide for one day; or only offer the morning meal, or only make porridge, or only make beverages (tarpana).

At that time, there was a person named Lu Yi, who was a close friend of Ananda when he was a layman. He asked the monks: 'Where is Ananda now?' The monks replied: 'Ananda reveres the Buddha, Dharma, and Sangha, and is now behind the Buddha.' Lu Yi then went to Ananda, bowed at his feet, and stood aside. Ananda said to him: 'I am very happy to see you welcoming the Buddha!' Lu Yi replied: 'I did not come out of reverence for the Buddha, but because my relatives jointly agreed that if I did not welcome the Buddha, I would be fined five hundred coins, so I came!' Upon hearing this, Ananda felt disheartened: 'How can my friend not respect and believe in the Buddha, Dharma, and Sangha?' He then went to the Buddha and said: 'World Honored One, I wish that this person would believe in and respect the Buddha Dharma!' The Buddha said to Ananda: 'It is not difficult for this person to believe in the Buddha, do not worry!' The Buddha immediately filled his entire body with loving-kindness, then entered the room, closed the door, and sat down. Lu Yi then thought of the World Honored One, like a calf longing for its mother. Seeing many monks walking in the open, he asked: 'Where is the Buddha?' The monks pointed and said: 'In that large house with the door closed, you can go slowly, cough and knock on the door. Because the World Honored One has compassion for you, he will open the door for you.' Lu Yi did as they said, and indeed the door opened. Lu Yi entered, held the Buddha's feet in his hands, announced his name, and bowed in reverence. The Buddha spoke various wonderful Dharma for him, instructing, teaching, and delighting him, including the merits of giving, and even the Four Noble Truths of suffering, its origin, its cessation, and the path; Lu Yi immediately distanced himself from defilements, obtained the pure Dharma eye, and after seeing the Dharma and attaining the fruit, he took refuge in the Three Jewels and received the Five Precepts, and said to the Buddha: 'World Honored One! I wish that the Buddha and the Sangha of monks would always accept my offerings and not accept other invitations.' The Buddha said: 'All those who study the Dharma have this wish. I have already accepted the summer offerings of these people for four months, and there are no vacancies.' Lu Yi thought to himself: 'What offerings has the Buddha not yet accepted, so that I will not lose such a supreme field of merit? I have only not seen offerings of khadani (chewable food).' So he prepared khadani and personally delivered it at mealtime. The monks did not dare to accept it, thinking: 'The Buddha has not allowed us'

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食時食佉陀尼。」以是白佛。佛言：「聽食！」

爾時毗舍佉母，與僧作齊限施：「某時取爾所。」諸比丘以是白佛，佛言：「聽受！」

有諸居士請諸比丘隨己意施。諸比丘白佛，佛言：「不應受隨意施，施者不應以金銀寶物、女色施僧。若比丘可其此施，犯者突吉羅；若受，應如法治！」

有諸白衣次第請僧。諸比丘以是白佛，佛言：「應次第差受請。」比丘不知誰差？以是白佛，佛言：「應白二羯磨一比丘，作差受請人。」

一比丘唱言：「大德僧聽！僧今差某甲比丘，作差受請人。若僧時到僧忍聽。白如是。」

「大德僧聽！僧今差某甲比丘，作差受請人。誰諸長老忍，默然；若不忍者，說。僧已差某甲比丘，作差受請人竟；僧忍，默然故。是事如是持。」

諸比丘便差無智比丘，不知次第。以是白佛，佛言：「不應差無智比丘。若有五法不應差：隨欲、恚、癡、畏，不知已差、未差。」

有諸白衣常作食餉諸比丘。諸比丘不知云何？以是白佛，佛言：「聽受！」

有諸白衣為僧新作房舍、溫室、浴室竟，作施房飲食，使比丘往取。不知誰應往取，以是白佛，佛言：「住其房中比丘，應往取。」

佛在毗舍離城。時世饑饉，乞食難得故，諸梵志比丘

【現代漢語翻譯】 現代漢語譯本： 『食時食佉陀尼（Khādaniya，可食用之物）。』他們以此事稟告佛陀。佛陀說：『允許食用！』 當時，毗舍佉母（Visākhā-mātā，一位著名的女施主）與僧團約定了供養的限額：『某時取多少。』眾比丘以此事稟告佛陀，佛陀說：『允許接受！』 有些居士邀請眾比丘，隨自己的意願佈施。眾比丘稟告佛陀，佛陀說：『不應接受隨意的佈施，佈施者不應用金銀寶物、女色佈施僧團。如果比丘認可這種佈施，犯者犯突吉羅（Dukkata，一種輕罪）；如果接受了，應依法處理！』 有些在家居士輪流邀請僧團。眾比丘以此事稟告佛陀，佛陀說：『應該按順序差遣接受邀請。』比丘們不知道該差遣誰？以此事稟告佛陀，佛陀說：『應該用白二羯磨（Ñatti-dutiyakamma，一種僧團決議程式）指定一位比丘，作為差遣接受邀請的人。』 一位比丘唱言：『大德僧眾請聽！僧團現在指定某甲比丘，作為差遣接受邀請的人。如果僧團時機已到，僧團容許，就稟告如是。』 『大德僧眾請聽！僧團現在指定某甲比丘，作為差遣接受邀請的人。哪位長老容許，就默然；如果不容許的，請說出來。僧團已經指定某甲比丘，作為差遣接受邀請的人完畢；僧團容許，因為默然的緣故。此事就這樣保持。』 眾比丘便指定了沒有智慧的比丘，他不知道順序。以此事稟告佛陀，佛陀說：『不應指定沒有智慧的比丘。如果有五種情況不應指定：隨欲、恚、癡、畏，不知已經指定、未指定。』 有些在家居士經常做食物供養眾比丘。眾比丘不知道該怎麼辦？以此事稟告佛陀，佛陀說：『允許接受！』 有些在家居士為僧團新建了房舍、溫室、浴室完畢，做了施房飲食，讓比丘前去取。不知道誰應該前去取，以此事稟告佛陀，佛陀說：『住在那個房中的比丘，應該前去取。』 佛陀在毗舍離城（Vesālī，古印度城市）。當時世道饑荒，乞食難以得到，眾梵志比丘（Brahmin monks）

【English Translation】 English version: 'At mealtime, they eat Khādaniya (Khādaniya, food that can be consumed).' They reported this matter to the Buddha. The Buddha said, 'It is permissible to eat!' At that time, Visākhā-mātā (Visākhā-mātā, a famous female benefactor) made an agreement with the Sangha regarding the amount of offerings: 'Take this much at such and such time.' The bhikkhus reported this matter to the Buddha, and the Buddha said, 'It is permissible to accept!' Some laypeople invited the bhikkhus to give according to their own wishes. The bhikkhus reported this to the Buddha, and the Buddha said, 'It is not proper to accept arbitrary offerings; donors should not offer gold, silver, jewels, or women to the Sangha. If a bhikkhu approves of such an offering, he commits a Dukkata (Dukkata, a minor offense); if he accepts it, he should be dealt with according to the law!' Some laypeople invited the Sangha in turn. The bhikkhus reported this to the Buddha, and the Buddha said, 'They should be assigned in order to receive invitations.' The bhikkhus did not know who to assign. They reported this to the Buddha, and the Buddha said, 'A bhikkhu should be designated by Ñatti-dutiyakamma (Ñatti-dutiyakamma, a Sangha resolution procedure) to be the person who assigns the invitations.' One bhikkhu announced: 'Venerable Sangha, listen! The Sangha now designates Bhikkhu So-and-so to be the person who assigns the invitations. If it is the Sangha's time and the Sangha approves, let it be reported as such.' 'Venerable Sangha, listen! The Sangha now designates Bhikkhu So-and-so to be the person who assigns the invitations. Whoever among the elders approves, let him be silent; if anyone does not approve, let him speak. The Sangha has finished designating Bhikkhu So-and-so to be the person who assigns the invitations; the Sangha approves, because of the silence. Let this matter be maintained as such.' The bhikkhus then designated a bhikkhu without wisdom, who did not know the order. They reported this to the Buddha, and the Buddha said, 'A bhikkhu without wisdom should not be designated. If there are five conditions, he should not be designated: desire, anger, delusion, fear, not knowing whether he has been designated or not.' Some laypeople often made food offerings to the bhikkhus. The bhikkhus did not know what to do. They reported this to the Buddha, and the Buddha said, 'It is permissible to accept!' Some laypeople, having newly built houses, hot rooms, and bathrooms for the Sangha, made offerings of food in the houses, and asked the bhikkhus to go and take them. They did not know who should go and take them, so they reported this to the Buddha, and the Buddha said, 'The bhikkhu who lives in that house should go and take them.' The Buddha was in the city of Vesālī (Vesālī, an ancient Indian city). At that time, there was a famine, and it was difficult to obtain alms, so the Brahmin monks

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作是念：「若世尊聽我等種果者，可以充飢。」以是白佛，佛言：「聽種！」

果成實已，諸比丘以自手種疑，不敢啖。以是白佛，佛言：「聽隨意啖。」

有諸比丘就樹上捉果，試看生熟。以是白佛，佛言：「不應就樹上觸果。」

有諸比丘見果落非凈地，使人拾聚一處經宿，不知云何？以是白佛，佛言：「若不知地是凈、非凈，聽食；若知是非凈地，不應食。」

時六群比丘先取好果啖，余善比丘不得。以是白佛，佛言：「應白二羯磨差一比丘作分果人，若果多隨意食。」

六群比丘以僧果餉白衣，白衣復從余比丘索。以是白佛，佛言：「不應以僧果餉白衣，犯者突吉羅！」

有諸白衣來入僧坊見果，從諸比丘乞，諸比丘不敢與，即便譏呵。以是白佛，佛言：「應與。」

佛在毗舍離。時世饑饉，乞食難得故，梵志比丘作是念：「若世尊聽我等種菜者，饑時可以足食。」以是白佛，佛言：「聽！」皆如上種果中說。

若白衣僧地中種菜，僧若須，得三過從索。

諸比丘使凈人于非凈處洗菜，未竟，明相已出，生疑，以是白佛，佛言：「無犯。」

諸比丘無凈人，不知誰應行僧食？以是白佛，佛言：「比丘應受已行之。」

有諸木器行食，肥

【現代漢語翻譯】 現代漢語譯本：

他們這樣想：『如果世尊允許我們種植果樹，就可以用來充飢。』因此將此事稟告佛陀，佛陀說：『允許種植！』 果實成熟后，眾比丘因為是自己親手種植的，心生疑慮，不敢食用。因此將此事稟告佛陀，佛陀說：『允許隨意食用。』 有些比丘到樹上摘果實，想看看是否成熟。因此將此事稟告佛陀，佛陀說：『不應該到樹上觸控果實。』 有些比丘看見果實掉落在不乾淨的地方，讓人撿拾聚集在一處過夜，不知道該怎麼辦。因此將此事稟告佛陀，佛陀說：『如果不知道地面是乾淨還是不乾淨，允許食用；如果知道是不乾淨的地方，不應該食用。』 當時，六群比丘（指行為不端的比丘團體）先拿走好的果實食用，其餘善良的比丘沒有得到。因此將此事稟告佛陀，佛陀說：『應該通過白二羯磨（一種僧團決議程式）差派一位比丘作為分果人，如果果實很多，可以隨意食用。』 六群比丘將僧團的果實贈送給在家居士（白衣），在家居士又向其他比丘索要。因此將此事稟告佛陀，佛陀說：『不應該將僧團的果實贈送給在家居士，違犯者犯突吉羅（一種輕罪）！』 有些在家居士來到僧院，看見果實，向比丘們乞討，比丘們不敢給，（在家居士）就譏諷呵斥。因此將此事稟告佛陀，佛陀說：『應該給。』 佛陀在毗舍離（Vaishali，古印度城市）。當時世道饑荒，乞食難以得到，梵志比丘（Brahmin Bhikkhus，婆羅門出家的比丘）這樣想：『如果世尊允許我們種植蔬菜，飢餓時就可以有充足的食物。』因此將此事稟告佛陀，佛陀說：『允許！』都像上面種植果樹的情況一樣處理。 如果在家居士在僧團的土地上種植蔬菜，僧團如果需要，可以三次向其索要。 眾比丘讓凈人（Kappiya-karaka，負責處理僧團事務的居士）在不乾淨的地方洗菜，還沒洗完，天亮了，心生疑慮，因此將此事稟告佛陀，佛陀說：『沒有犯戒。』 眾比丘沒有凈人，不知道應該由誰來分發僧團的食物？因此將此事稟告佛陀，佛陀說：『比丘應該接受已經分發好的食物。』 有些木製的食器裝食物，油膩……

【English Translation】 English version:

They thought, 'If the World-Honored One allows us to plant fruit trees, we can use them to satisfy our hunger.' Therefore, they reported this matter to the Buddha, and the Buddha said, 'Permission is granted to plant!' After the fruits had ripened, the bhikkhus (monks) were hesitant to eat them because they had planted them themselves. Therefore, they reported this matter to the Buddha, and the Buddha said, 'Permission is granted to eat them at will.' Some bhikkhus went to the trees to pick fruits, wanting to see if they were ripe. Therefore, they reported this matter to the Buddha, and the Buddha said, 'One should not touch the fruits on the trees.' Some bhikkhus saw fruits that had fallen on unclean ground and had people pick them up and gather them in one place overnight, not knowing what to do. Therefore, they reported this matter to the Buddha, and the Buddha said, 'If one does not know whether the ground is clean or unclean, permission is granted to eat them; if one knows it is unclean ground, one should not eat them.' At that time, the group of six bhikkhus (referring to a group of bhikkhus with improper conduct) took the good fruits to eat first, and the other virtuous bhikkhus did not get any. Therefore, they reported this matter to the Buddha, and the Buddha said, 'A bhikkhu should be appointed as the fruit distributor through a 'white second karma' (a Sangha resolution procedure), and if there are many fruits, one can eat them at will.' The group of six bhikkhus gave the Sangha's (monastic community) fruits to laypeople (white-robed people), and the laypeople then asked other bhikkhus for more. Therefore, they reported this matter to the Buddha, and the Buddha said, 'One should not give the Sangha's fruits to laypeople; whoever violates this commits a dukkhata (a minor offense)!' Some laypeople came to the monastery and saw fruits, and they begged the bhikkhus for them, but the bhikkhus did not dare to give them, and (the laypeople) then ridiculed and scolded them. Therefore, they reported this matter to the Buddha, and the Buddha said, 'One should give them.' The Buddha was in Vaishali (an ancient Indian city). At that time, there was a famine, and it was difficult to obtain alms, so the Brahmin Bhikkhus (Brahmin monks) thought, 'If the World-Honored One allows us to plant vegetables, we can have enough food when we are hungry.' Therefore, they reported this matter to the Buddha, and the Buddha said, 'Permission is granted!' Everything should be handled as in the case of planting fruit trees above. If a layperson plants vegetables on the Sangha's land, if the Sangha needs them, they can ask for them three times. The bhikkhus had a kappiya-karaka (a layperson responsible for handling Sangha affairs) wash vegetables in an unclean place, and before they were finished, dawn broke, and they became doubtful. Therefore, they reported this matter to the Buddha, and the Buddha said, 'There is no offense.' The bhikkhus did not have a kappiya-karaka, and they did not know who should distribute the Sangha's food. Therefore, they reported this matter to the Buddha, and the Buddha said, 'The bhikkhus should accept the food that has already been distributed.' Some wooden utensils were used to hold food, and they were greasy...

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膩不凈，以瓦石揩洗，破壞僧器。以是白佛，佛言：「不應以瓦石揩洗，應沸湯灰洗。」

有酥、油、蜜瓶應覆蓋，無有凈人。以是白佛，佛言：「應用新物覆，勿令手近。」

瓶傾倒卒，無凈人可正。以是白佛，佛言：「應自正，但勿使器離地。」

有一比丘瞋嫌他，持其酥瓶著非凈地經宿，欲令不復得食。以是白佛，佛言：「于彼比丘為不凈，酥主比丘得食。彼持著不凈地，犯突吉羅！」

諸比丘以船乘載飲食，無凈人御乘、行船。以是白佛，佛言：「若無凈人，聽比丘自御乘、自行船。」

爾時眾僧以車運米，有一婆羅門以僧不凈米一把投車中。以是白佛，佛言：「若可別，除去；若不可別，除去一把。」

有野狐偷比丘酥瓶著不凈地，經宿。不知云何？以是白佛，佛言：「聽啖，無犯。」

有果樹根在不凈地，枝覆凈地；比丘亦在不凈地，持飲食著樹枝上，經宿。不知云何？以是白佛，佛言：「枝著根為不凈地，不得食。」

有果樹根在凈地，枝覆不凈地；比丘亦在凈地，持飲食著枝上，經宿。不知云何？以是白佛，佛言：「聽食，無犯。」

有果樹根在凈、不凈地，枝覆凈、不凈地；比丘亦隨在凈、不凈地，果落凈、不凈地，經宿。不知云何？以

【現代漢語翻譯】 現代漢語譯本： 油膩不乾淨，用瓦片石頭擦洗，損壞僧人的器具。因此稟告佛陀，佛陀說：『不應該用瓦片石頭擦洗，應該用沸水和草木灰清洗。』 有酥油、食用油、蜂蜜的瓶子應該蓋好，但沒有負責清潔的人。因此稟告佛陀，佛陀說：『應該用新的東西覆蓋，不要讓手靠近。』 瓶子傾倒了，突然發生，沒有負責清潔的人可以扶正。因此稟告佛陀，佛陀說：『應該自己扶正，但不要讓器皿離開地面。』 有一位比丘（bhikkhu，佛教僧侶）嗔恨厭惡他人，把他的酥油瓶放在不乾淨的地方過夜，想讓他不能再食用。因此稟告佛陀，佛陀說：『對於那位比丘來說是不凈的，酥油的主人比丘可以食用。他把酥油瓶放在不凈的地方，犯了突吉羅（dukkhata，輕罪）！』 各位比丘用船運載飲食，沒有負責清潔的人駕駛或劃船。因此稟告佛陀，佛陀說：『如果沒有負責清潔的人，允許比丘自己駕駛或劃船。』 當時僧眾用車運米，有一位婆羅門（Brahman，古印度祭司）把僧眾不乾淨的米一把投到車裡。因此稟告佛陀，佛陀說：『如果可以分辨出來，就除去；如果不能分辨出來，就除去一把。』 有一隻野狐偷了比丘的酥油瓶，放在不乾淨的地方，過了一夜。不知道該怎麼辦？因此稟告佛陀，佛陀說：『可以食用，沒有罪過。』 有一棵果樹的根在不乾淨的地方，樹枝覆蓋著乾淨的地方；比丘也在不乾淨的地方，把飲食放在樹枝上，過了一夜。不知道該怎麼辦？因此稟告佛陀，佛陀說：『樹枝接觸到根，視為不乾淨的地方，不得食用。』 有一棵果樹的根在乾淨的地方，樹枝覆蓋著不乾淨的地方；比丘也在乾淨的地方，把飲食放在樹枝上，過了一夜。不知道該怎麼辦？因此稟告佛陀，佛陀說：『可以食用，沒有罪過。』 有一棵果樹的根在乾淨和不乾淨的地方，樹枝覆蓋著乾淨和不乾淨的地方；比丘也分別在乾淨和不乾淨的地方，果實落在乾淨和不乾淨的地方，過了一夜。不知道該怎麼辦？因此稟告佛陀，佛陀說：

【English Translation】 English version: Grease is unclean, and they scrub it with tiles and stones, damaging the Sangha's (community of monks) utensils. They reported this to the Buddha, who said, 'One should not scrub with tiles and stones; one should wash with boiling water and ashes.' Jars of ghee, oil, and honey should be covered, but there is no one to clean them. They reported this to the Buddha, who said, 'One should cover them with new things, not letting the hands get near.' A jar tips over suddenly, and there is no one to right it. They reported this to the Buddha, who said, 'One should right it oneself, but not let the vessel leave the ground.' There was a bhikkhu (Buddhist monk) who hated another, and put his ghee jar in an unclean place overnight, wanting him to no longer be able to eat it. They reported this to the Buddha, who said, 'For that bhikkhu it is unclean, but the bhikkhu who owns the ghee may eat it. He who put it in the unclean place commits a dukkata (minor offense)!' The bhikkhus carry food and drink on a boat, but there is no one to steer or row the boat. They reported this to the Buddha, who said, 'If there is no one to clean, bhikkhus are allowed to steer or row the boat themselves.' At that time, the Sangha (community of monks) was transporting rice by cart, and a Brahman (ancient Indian priest) threw a handful of the Sangha's unclean rice into the cart. They reported this to the Buddha, who said, 'If it can be separated, remove it; if it cannot be separated, remove a handful.' A wild fox stole a bhikkhu's ghee jar and put it in an unclean place, overnight. They did not know what to do. They reported this to the Buddha, who said, 'It is permissible to eat it, there is no offense.' The roots of a fruit tree are in an unclean place, but the branches cover a clean place; a bhikkhu is also in an unclean place, and puts food and drink on the branches, overnight. They did not know what to do. They reported this to the Buddha, who said, 'The branches touching the roots are considered an unclean place, and it is not permissible to eat it.' The roots of a fruit tree are in a clean place, but the branches cover an unclean place; a bhikkhu is also in a clean place, and puts food and drink on the branches, overnight. They did not know what to do. They reported this to the Buddha, who said, 'It is permissible to eat it, there is no offense.' The roots of a fruit tree are in both clean and unclean places, and the branches cover both clean and unclean places; the bhikkhus are also in both clean and unclean places, and the fruit falls in both clean and unclean places, overnight. They did not know what to do. They reported this to the Buddha, who said:

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是白佛，佛言：「非比丘所為，皆得食無犯。」

有比丘凈地取土，不凈地起屋；比丘持食著中，謂以為凈。以是白佛，佛言：「本依地為凈，不凈不得食！」

有比丘不凈地取土，凈地起屋，不敢持食著中。以是白佛，佛言：「著食無犯。」

有水漂獐鹿等死肉，無凈人取，比丘自入水取之。不知云何？以是白佛，佛言：「至岸令凈人截去比丘手所捉處，余得食無犯。」

有住處比丘大得庵羅果，食飽以余與凈人；凈人明日持作羹與比丘，比丘不敢食。以是白佛，佛言：「本不作還食意，皆聽食無犯。」

有諸比丘食時，不分與不得者。諸白衣譏呵言：「沙門釋子如貓貍食，不相分與。」諸比丘以是白佛，佛言：「應相分與，乃至不分與一人，犯突吉羅。」

有一婆羅門持麨寄比丘，比丘持著不凈地經宿，明日來取，分與比丘。比丘以已著非凈地，不敢受食。以是白佛。佛言：「本是白衣麨，聽受食無犯。」

復告諸比丘：「雖是我所制，而於余方不以為清凈者，皆不應用；雖非我所制，而於余方必應行者，皆不得不行。」

五分律第三分之九迦絺那衣法

佛在舍衛城。爾時諸比丘三衣中若須一一衣，于僧中取。時阿那律衣壞，諸比丘語言：「大德！可於

【現代漢語翻譯】 現代漢語譯本 有比丘稟告佛陀，佛陀說：'不是比丘應該做的事情，吃了也沒有罪過。'

有比丘在乾淨的地上取土，在不乾淨的地上蓋房子；比丘拿著食物放在房子中間，認為它是乾淨的。因此稟告佛陀，佛陀說：'原本是依靠乾淨的土地，不乾淨的地方不能吃！'

有比丘在不乾淨的地上取土，在乾淨的地上蓋房子，不敢拿著食物放在房子中間。因此稟告佛陀，佛陀說：'放食物沒有罪過。'

有水漂來獐鹿等動物的死肉，沒有乾淨的人去取，比丘自己下水去取。不知道該怎麼辦？因此稟告佛陀，佛陀說：'到了岸邊，讓乾淨的人截去比丘手所拿的地方，剩下的可以吃，沒有罪過。'

有住處的比丘得到很多庵羅果（Amra fruit），吃飽了把剩下的給乾淨的人；乾淨的人第二天拿來做羹給比丘吃，比丘不敢吃。因此稟告佛陀，佛陀說：'原本沒有打算要拿回來吃，都可以吃，沒有罪過。'

有一些比丘在吃飯的時候，不分給沒有得到食物的人。一些在家居士譏諷說：'沙門釋子（Śrāmaṇa Śākya，釋迦牟尼的出家弟子）像貓和貍一樣吃飯，不互相分給食物。'這些比丘因此稟告佛陀，佛陀說：'應該互相分給食物，甚至不分給一個人，就犯突吉羅（Duṣkṛta，惡作，一種輕罪）。'

有一個婆羅門（Brāhmaṇa，印度教祭司）拿著炒麵寄放在比丘那裡，比丘把它放在不乾淨的地方過夜，第二天婆羅門來取，分給比丘。比丘因為已經放在不乾淨的地方，不敢接受食用。因此稟告佛陀。佛陀說：'原本是白衣（在家信徒）的炒麵，可以接受食用，沒有罪過。'

佛陀又告訴各位比丘：'即使是我所制定的戒律，如果在其他地方不認為是清凈的，都不應該應用；即使不是我所制定的戒律，如果在其他地方必須實行的，都不得不實行。'

《五分律》第三分之九 迦絺那衣法（Kathina-civara，一種特殊的袈裟）

佛陀在舍衛城（Śrāvastī）。當時，各位比丘如果需要三衣（tricīvara，比丘所擁有的三種袈裟）中的任何一件，就從僧團中取用。當時，阿那律（Anuruddha，佛陀的弟子）的衣服壞了，各位比丘對他說：'大德！可以從僧團中取用。'

【English Translation】 English version A Bhikṣu (monk) reported to the Buddha, and the Buddha said, 'Things that a Bhikṣu should not do, there is no offense in eating them.'

A Bhikṣu took soil from a clean place and built a house on unclean ground; the Bhikṣu held food in the middle of the house, thinking it was clean. He reported this to the Buddha, and the Buddha said, 'Originally relying on clean ground, one should not eat in an unclean place!'

A Bhikṣu took soil from unclean ground and built a house on clean ground, and dared not hold food in the middle of the house. He reported this to the Buddha, and the Buddha said, 'There is no offense in placing food there.'

Water carried the dead meat of deer and other animals, and no clean person took it. The Bhikṣu himself went into the water to take it. He did not know what to do. He reported this to the Buddha, and the Buddha said, 'Upon reaching the shore, have a clean person cut off the part held by the Bhikṣu's hand, and the rest may be eaten without offense.'

A Bhikṣu in a dwelling obtained many Amra fruits (Amra fruit), ate his fill, and gave the rest to a clean person; the next day, the clean person made soup and gave it to the Bhikṣu, but the Bhikṣu dared not eat it. He reported this to the Buddha, and the Buddha said, 'Originally there was no intention to take it back to eat, all may be eaten without offense.'

Some Bhikṣus, when eating, did not share with those who did not receive food. Some laypeople ridiculed them, saying, 'The Śrāmaṇa Śākyas (釋迦牟尼的出家弟子) eat like cats and civets, not sharing with each other.' These Bhikṣus reported this to the Buddha, and the Buddha said, 'They should share with each other, and even not sharing with one person constitutes a Duṣkṛta (惡作, a minor offense).'

A Brāhmaṇa (印度教祭司) entrusted roasted flour to a Bhikṣu, who placed it on unclean ground overnight. The next day, the Brāhmaṇa came to take it and distributed it to the Bhikṣu. Because it had been placed on unclean ground, the Bhikṣu dared not accept it for eating. He reported this to the Buddha. The Buddha said, 'Originally it was the roasted flour of a layperson, it may be accepted for eating without offense.'

The Buddha further told the Bhikṣus, 'Even if it is a precept established by me, if it is not considered pure in other places, it should not be applied; even if it is not a precept established by me, if it must be practiced in other places, it must be practiced.'

Vinaya-pitaka (Five-Part Vinaya) Third Division, Section 9: Kathina-civara (一種特殊的袈裟) Rules

The Buddha was in Śrāvastī (舍衛城). At that time, if the Bhikṣus needed any one of the three robes (tricīvara, 比丘所擁有的三種袈裟), they would take it from the Sangha (僧團). At that time, Anuruddha's (佛陀的弟子) robe was damaged, and the Bhikṣus said to him, 'Venerable One! You may take it from the Sangha.'

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僧中取物作。」答言：「世尊不聽畜長衣，我作不能使一日成，恐犯長衣罪。」

復有波利邑眾所知識比丘來舍衛城，后安居挍一宿不至，于娑竭陀安居。安居竟十六日，擔重衣冒泥雨至佛所，頭面禮足，卻住一面。世尊常法，慰問客比丘言：「汝等安居和合，乞食易得，道路不疲耶？」答言：「安居和合，乞食不乏。道路遇泥雨，擔重衣，極大疲極。」諸比丘亦以阿那律事白佛。佛以二事集比丘僧，種種贊少欲知足、贊持戒已，告諸比丘：「從今聽諸比丘受迦絺那衣。受迦絺那衣得不犯五事：別眾食、數數食、不白余比丘行入聚落、畜長衣、離衣宿。若檀越持迦絺那衣物施僧，諸比丘中少衣者，應白二羯磨與之。」

一比丘唱言：「大德僧聽！僧得此迦絺那衣物，今與某甲比丘。若僧時到僧忍聽。白如是。」

「大德僧聽！僧得此迦絺那衣物，今與某甲比丘。誰諸長老忍，默然；若不忍者，說。僧已與某甲比丘迦絺那衣物竟；僧忍，默然故。是事如是持。」

彼比丘得已，應即日浣、染、打、縫，若獨能辦者善；若不能成，僧應白二羯磨，差一比丘，二、三乃至眾多比丘助之。

一比丘唱言：「大德僧聽！今差某甲、某甲比丘，助某甲比丘作衣。若僧時到僧忍聽。白如是。」

【現代漢語翻譯】 現代漢語譯本： 『從僧團的物品中拿取材料製作。』他回答說：『世尊不允許儲存過長的衣服，我製作不能在一天內完成，恐怕會犯下儲存長衣的罪過。』

又有一位波利邑（地名）眾人所熟知的比丘來到舍衛城（地名），後來在安居結束時少住了一夜沒有到達，于娑竭陀（地名）安居。安居結束后十六天，他挑著沉重的衣服，冒著泥濘的雨水來到佛陀處，頭面頂禮佛足，然後站立在一旁。世尊按照慣例，慰問遠來的比丘說：『你們安居期間和合嗎？容易乞食嗎？道路上不疲憊嗎？』他回答說：『安居期間和合，乞食不缺乏。道路上遇到泥濘的雨水，挑著沉重的衣服，非常疲憊。』諸位比丘也將阿那律（人名）的事情稟告了佛陀。佛陀因為這兩件事召集比丘僧團，種種讚歎少欲知足、讚歎持戒之後，告訴諸位比丘：『從今以後允許諸位比丘接受迦絺那衣（一種佈施的衣物）。接受迦絺那衣可以不犯五種罪過：別眾食（不與大眾一起進食）、數數食（過量飲食）、不稟告其他比丘獨自進入村落、儲存過長的衣服、離開衣服過夜。如果檀越（施主）拿著迦絺那衣物佈施給僧團，諸位比丘中缺少衣服的人，應該通過白二羯磨（一種僧團的決議方式）給予他。』

一位比丘唱言：『大德僧團請聽！僧團得到這件迦絺那衣物，現在給予某甲（某人）比丘。如果僧團認為時機已到，僧團就認可聽取。稟告完畢。』

『大德僧團請聽！僧團得到這件迦絺那衣物，現在給予某甲比丘。哪位長老認可，就保持沉默；如果不認可，就說出來。僧團已經將迦絺那衣物給予某甲比丘完畢；僧團認可，因為保持沉默。這件事就這樣執行。』

那位比丘得到衣物后，應該立即清洗、染色、捶打、縫製，如果獨自能夠完成最好；如果不能完成，僧團應該通過白二羯磨，指派一位比丘，或者兩三位乃至更多比丘幫助他。

一位比丘唱言：『大德僧團請聽！現在指派某甲、某甲比丘，幫助某甲比丘製作衣服。如果僧團認為時機已到，僧團就認可聽取。稟告完畢。』

【English Translation】 English version: 『To take materials from the Sangha's (monastic community) possessions to make it.』 He replied, 『The World-Honored One (Buddha) does not allow the keeping of long robes, and I cannot finish making it in one day, fearing I will commit the offense of keeping a long robe.』

Furthermore, a Bhikkhu (monk) known to the people of the town of Polī (place name) came to Śrāvastī (place name). Later, at the end of the retreat, he arrived one night late and stayed at Sagata (place name) for the retreat. Sixteen days after the retreat ended, he carried heavy robes, braving the muddy rain, to the Buddha's place, prostrated himself at his feet, and stood to one side. The World-Honored One, according to custom, greeted the visiting Bhikkhu, saying, 『Are you all in harmony during the retreat? Is it easy to beg for food? Are you not tired from the journey?』 He replied, 『We are in harmony during the retreat, and there is no lack of food. On the road, we encountered muddy rain, carrying heavy robes, and were extremely tired.』 The Bhikkhus also reported the matter of Ānanda (person name) to the Buddha. The Buddha, because of these two matters, gathered the Bhikkhu Sangha, praised contentment with few desires and praised upholding the precepts, and then told the Bhikkhus, 『From now on, I allow the Bhikkhus to receive Kathina robes (a type of donated cloth). Receiving Kathina robes allows one to not commit five offenses: separate meals (not eating with the community), frequent meals (eating excessively), entering villages without informing other Bhikkhus, keeping long robes, and sleeping away from one's robes. If a donor brings Kathina robes to donate to the Sangha, those Bhikkhus who lack robes should be given them through a formal motion (白二羯磨).』

One Bhikkhu announced, 『Venerable Sangha, listen! The Sangha has received this Kathina robe, and now gives it to Bhikkhu so-and-so (某甲). If the Sangha deems it the right time, let the Sangha approve and listen. This is the announcement.』

『Venerable Sangha, listen! The Sangha has received this Kathina robe, and now gives it to Bhikkhu so-and-so. Whoever among the elders approves, let them remain silent; if anyone disapproves, let them speak. The Sangha has finished giving the Kathina robe to Bhikkhu so-and-so; the Sangha approves, because they remain silent. Let this matter be carried out in this way.』

After that Bhikkhu receives the robe, he should immediately wash, dye, beat, and sew it. If he can do it alone, that is good; if he cannot, the Sangha should appoint one Bhikkhu, or two or three, or even more Bhikkhus to help him through a formal motion.

One Bhikkhu announced, 『Venerable Sangha, listen! Now we appoint Bhikkhu so-and-so, Bhikkhu so-and-so, to help Bhikkhu so-and-so make the robe. If the Sangha deems it the right time, let the Sangha approve and listen. This is the announcement.』

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「大德僧聽！今差某甲、某甲比丘，助某甲比丘作衣。誰諸長老忍，默然；若不忍者，說。僧已差某甲、某甲比丘，助某甲比丘作衣竟；僧忍，默然故。是事如是持。」

若衣竟，僧所與物比丘應持衣到僧中，偏袒右肩，脫革屣，䠒跪，白言：「僧得此迦絺那衣物，已浣、染、打、縫，如法作竟。愿僧受作迦絺那衣。」如是白已，又起遍示眾僧。諸比丘應答言：「長老！我等隨喜，與汝共之。」

然後僧應白二羯磨受，一比丘唱言：「大德僧聽！僧得此迦絺那衣物，浣、染、打、縫，如法作竟，今受作迦絺那衣。若僧時到僧忍聽。白如是。」

「大德僧聽！僧得此迦絺那衣物，浣、染、打、縫，如法作竟，今受作迦絺那衣。誰諸長老忍，默然；若不忍者，說。僧已受作迦絺那衣竟；僧忍，默然故。是事如是持。」

僧所與衣物比丘，復應遍行，言：「此衣僧已受作迦絺那衣。」

諸比丘一一應言：「此衣僧已受作迦絺那衣，是為善受。此中所有功德盡屬於我。」

是中有成受迦絺那衣，有不成受迦絺那衣。不成受者：若浣、染、打、縫不如法；若小、若大、若是錦綺衣、若未自恣竟受、若貪利養、若欲故舍五事，皆不成受。反上成受。

有八事失迦絺那衣：一、時竟，

【現代漢語翻譯】 現代漢語譯本 『大德僧眾請聽！現在委派某甲（姓名）、某甲（姓名）比丘，幫助某甲（姓名）比丘製作僧衣。哪位長老同意，就保持沉默；如果不同意，請說出來。僧眾已經委派某甲（姓名）、某甲（姓名）比丘，幫助某甲（姓名）比丘製作僧衣完畢；僧眾同意，所以保持沉默。此事就這樣決定。』 如果僧衣製作完成，僧眾所給予衣物的比丘應該拿著僧衣到僧眾中，袒露右肩，脫掉革屣（皮鞋），跪下，稟告說：『僧眾得到這塊迦絺那衣物（縫製僧衣的布料），已經洗滌、染色、捶打、縫製，如法制作完成。希望僧眾接受這件製作完成的迦絺那衣。』這樣稟告完畢，又起身向所有僧眾展示。各位比丘應該回答說：『長老！我們隨喜讚歎，與您共同分享。』 然後僧眾應該通過兩次羯磨（表決）來接受，一位比丘唱言：『大德僧眾請聽！僧眾得到這塊迦絺那衣物，洗滌、染色、捶打、縫製，如法制作完成，現在接受這件製作完成的迦絺那衣。如果僧眾認為時機已到，僧眾同意，請聽。稟告完畢。』 『大德僧眾請聽！僧眾得到這塊迦絺那衣物，洗滌、染色、捶打、縫製，如法制作完成，現在接受這件製作完成的迦絺那衣。哪位長老同意，就保持沉默；如果不同意，請說出來。僧眾已經接受這件製作完成的迦絺那衣完畢；僧眾同意，所以保持沉默。此事就這樣決定。』 僧眾所給予衣物的比丘，還應該到處宣告說：『這件僧衣僧眾已經接受作為迦絺那衣。』 各位比丘應該一一回答說：『這件僧衣僧眾已經接受作為迦絺那衣，這是善妙的接受。這其中所有的功德都屬於我。』 這裡面有成功接受迦絺那衣的，也有不成功接受迦絺那衣的。不成功接受的情況有：如果洗滌、染色、捶打、縫製不如法；如果太小、太大；如果是錦綺衣（華麗的絲綢衣服）；如果還沒有自恣（僧團解除結界）完畢就接受；如果貪圖利益供養；如果想要故意捨棄五事（五種衣），這些都是不成功接受。反之，就是成功接受。 有八種情況會失去迦絺那衣：一、時間結束；

【English Translation】 English version 『Venerable Sangha, listen! Now, let Bhikkhu so-and-so (name), Bhikkhu so-and-so (name) be appointed to assist Bhikkhu so-and-so (name) in making a robe. Whoever among the elders approves, let them remain silent; if anyone disapproves, let them speak. The Sangha has already appointed Bhikkhu so-and-so (name), Bhikkhu so-and-so (name) to assist Bhikkhu so-and-so (name) in making a robe; the Sangha approves, therefore remains silent. Let this matter be upheld as such.』 If the robe is completed, the Bhikkhu to whom the Sangha has given the materials should take the robe to the Sangha, uncover his right shoulder, remove his leather sandals (shoes), kneel, and report: 『The Sangha has obtained this Kathina robe material (fabric for sewing robes), which has been washed, dyed, beaten, and sewn, and completed according to the Dharma. May the Sangha accept this Kathina robe that has been made.』 Having reported thus, he should then rise and show it to all the Sangha. The Bhikkhus should respond: 『Venerable One! We rejoice with you and share in it together.』 Then the Sangha should accept it through two Karmas (formal acts of the Sangha), with one Bhikkhu announcing: 『Venerable Sangha, listen! The Sangha has obtained this Kathina robe material, washed, dyed, beaten, and sewn, and completed according to the Dharma, and now accepts this Kathina robe that has been made. If the Sangha deems it the right time, let the Sangha approve. This is the announcement.』 『Venerable Sangha, listen! The Sangha has obtained this Kathina robe material, washed, dyed, beaten, and sewn, and completed according to the Dharma, and now accepts this Kathina robe that has been made. Whoever among the elders approves, let them remain silent; if anyone disapproves, let them speak. The Sangha has already accepted this Kathina robe that has been made; the Sangha approves, therefore remains silent. Let this matter be upheld as such.』 The Bhikkhu to whom the Sangha has given the robe material should also announce everywhere: 『This robe has been accepted by the Sangha as a Kathina robe.』 Each Bhikkhu should respond individually: 『This robe has been accepted by the Sangha as a Kathina robe; this is a good acceptance. All the merit in this belongs to me.』 Here, there is a successful acceptance of the Kathina robe, and there is an unsuccessful acceptance of the Kathina robe. Unsuccessful acceptance occurs if the washing, dyeing, beating, and sewing are not done according to the Dharma; if it is too small or too large; if it is a brocade robe (luxurious silk robe); if it is accepted before the Pavarana (end of the rainy season retreat); if one is greedy for gain and offerings; if one deliberately wants to abandon the five things (five kinds of robes), these are all unsuccessful acceptances. The opposite is a successful acceptance. There are eight things that cause the loss of the Kathina robe: 1. The end of the time period;

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二、失衣，三、聞失，四、遠去，五、望斷，六、衣出界，七、人出界，八、白二羯磨舍。

有二因緣不得受迦絺那衣：一、作衣未竟，二、舍住處去。

受迦絺那衣有三十日，舍亦有三十日。若前安居七月十六日受，至十一月十五日舍；若七月十七日乃至八月十五日受，至十一月十六日乃至十二月十四日舍。若后安居八月十六日受，至十二月十五日舍。

若衣時竟，應白二羯磨舍。應一比丘唱言：「大德僧聽！僧今舍迦絺那衣。若僧時到僧忍聽。白如是。」

「大德僧聽！僧今舍迦絺那衣。誰諸長老忍，默然；若不忍者，說。僧已舍迦絺那衣竟；僧忍，默然故。是事如是持。」

五分律卷第二十二 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十三(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第四分初滅諍法

佛在舍衛城。爾時諸比丘好共鬥諍，更相言訟。比丘、比丘共諍，比丘、比丘尼共諍，比丘尼、比丘尼共諍，比丘尼、比丘共諍。

時闡陀舍比丘助比丘尼，未生諍便生，已生便增廣，未滅者不滅，已滅者更起。諸比丘以是白佛，佛以是事集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛

【現代漢語翻譯】 現代漢語譯本 二、失衣，三、聞失，四、遠去，五、望斷，六、衣出界，七、人出界，八、白二羯磨舍（通過兩次羯磨儀式捨棄）。

有兩種因緣不能接受迦絺那衣（Kathina，一種在雨季安居結束后僧侶接受的佈施）：一、縫製衣服尚未完成，二、捨棄住所離開。

接受迦絺那衣有三十天的時間，捨棄它也有三十天的時間。如果前安居在七月十六日接受，到十一月十五日捨棄；如果七月十七日乃至八月十五日接受，到十一月十六日乃至十二月十四日捨棄。如果后安居在八月十六日接受，到十二月十五日捨棄。

如果衣時已到，應當通過兩次羯磨儀式捨棄。應由一位比丘唱言：『大德僧眾請聽！僧眾現在要捨棄迦絺那衣。如果僧眾認為時機已到，請僧眾允許。』白如是。

『大德僧眾請聽！僧眾現在要捨棄迦絺那衣。哪位長老認可，請默然；如果不認可，請說出來。僧眾已經捨棄迦絺那衣完畢；僧眾認可，所以默然。此事就這樣執行。』

《五分律》卷第二十二 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

《五分律》卷第二十三(彌沙塞)

宋 罽賓（Kashmir）三藏（Tripitaka）佛陀什（Buddhashe）共竺道生（Zhu Daosheng）等譯

第四分 初滅諍法

佛陀在舍衛城（Shravasti）。當時，眾比丘喜歡互相爭鬥，互相訴訟。比丘和比丘互相爭鬥，比丘和比丘尼互相爭鬥，比丘尼和比丘尼互相爭鬥，比丘尼和比丘互相爭鬥。

當時，闡陀（Chanda）比丘幫助比丘尼，未發生的爭端便發生了，已經發生的爭端便擴大了，未平息的爭端不能平息，已經平息的爭端又重新發生。眾比丘將此事稟告佛陀，佛陀因為這件事召集比丘僧眾，問眾比丘：『你們確實是這樣嗎？』回答說：『確實是這樣，世尊！』佛陀

【English Translation】 English version Two, losing the robe; three, hearing of the loss; four, going far away; five, giving up hope; six, the robe leaving the boundary; seven, the person leaving the boundary; eight, abandoning through a double karma (karmas are rituals or actions) ceremony.

There are two reasons for not being able to receive the Kathina (a cloth offered to monks after the rainy season retreat) robe: one, the making of the robe is not yet finished; two, abandoning the dwelling place and leaving.

Receiving the Kathina robe has thirty days, and abandoning it also has thirty days. If the former rainy season retreat is received on the sixteenth day of the seventh month, it is abandoned on the fifteenth day of the eleventh month; if it is received from the seventeenth day of the seventh month to the fifteenth day of the eighth month, it is abandoned from the sixteenth day of the eleventh month to the fourteenth day of the twelfth month. If the latter rainy season retreat is received on the sixteenth day of the eighth month, it is abandoned on the fifteenth day of the twelfth month.

If the time for the robe has ended, it should be abandoned through a double karma ceremony. One bhikshu (monk) should announce: 'Venerable Sangha (monastic community), please listen! The Sangha is now abandoning the Kathina robe. If the Sangha deems the time appropriate, may the Sangha permit it.' Announce thus.

'Venerable Sangha, please listen! The Sangha is now abandoning the Kathina robe. Whoever among the elders approves, let them be silent; if there are those who do not approve, let them speak. The Sangha has finished abandoning the Kathina robe; the Sangha approves, therefore they are silent. Let this matter be carried out thus.'

Vinaya in Five Parts, Volume 22 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya

Vinaya in Five Parts, Volume 23 (Mahisasaka)

Translated by Tripitaka (Buddhashe), a bhikshu from Kashmir during the Song Dynasty, together with Zhu Daosheng, and others.

Fourth Section: Initial Methods for Resolving Disputes

The Buddha was in Shravasti. At that time, the bhikshus liked to quarrel and litigate with each other. Bhikshus and bhikshus quarreled with each other, bhikshus and bhikshunis (nuns) quarreled with each other, bhikshunis and bhikshunis quarreled with each other, bhikshunis and bhikshus quarreled with each other.

At that time, the bhikshu Chanda assisted the bhikshunis, causing disputes that had not yet arisen to arise, and disputes that had already arisen to increase and spread, disputes that had not been resolved to remain unresolved, and disputes that had already been resolved to arise again. The bhikshus reported this matter to the Buddha, and the Buddha gathered the bhikshu Sangha because of this matter, and asked the bhikshus: 'Is this really so?' They replied: 'It is indeed so, World Honored One!' The Buddha

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種種呵責：「汝等所作非法，不隨順道！」呵已，告諸比丘：「從今比丘、比丘共諍，乃至舍比丘助比丘尼，皆犯突吉羅。有四種諍：一、言；二、教誡；三、犯罪；四、事。」

「以此事故，為諸比丘結七滅諍法，若有諍起得以除滅。應與現前毗尼，與現前毗尼；應與憶念毗尼，與憶念毗尼；應與不癡毗尼，與不癡毗尼；應與自言，與自言；應與多人語，與多人語；應與草布地，與草布地；應與本言治，與本言治。」

何謂言諍？若比丘共諍，有言是法、有言非法，是律、非律，是犯、非犯，是重、非重，是有餘、非有餘，是粗罪、非粗罪，是用羯磨出罪、不用羯磨出罪，是佛所說、非佛所說，是佛所制、非佛所制；以此致忿，更相罵詈。是名言諍。

何謂教誡諍？若比丘教誡比丘言：「汝憶犯波羅夷不？憶犯僧伽婆尸沙、偷羅遮、波逸提、波羅提提舍尼、突吉羅、惡說不？」彼比丘不喜、不受，以此致諍。是名教誡諍。

何謂犯罪諍？若比丘犯波羅夷乃至惡說，又若斗諍相罵，起身口意惡。是名犯罪諍。

何謂事諍？僧常所行事，一切羯磨及諸有所作，以此致諍。是名事諍。

優波離問佛言：「世尊！言諍以幾事滅？」佛言：「以現前毗尼、多人語滅。」

又問：「

【現代漢語翻譯】 現代漢語譯本 種種呵責：『你們所作所為不合法度，不順應正道！』呵斥之後，告訴各位比丘：『從今以後，比丘與比丘之間，乃至捨棄比丘去幫助比丘尼，都犯突吉羅（Dukkata，惡作罪）。有四種爭端：一、言語爭端；二、教誡爭端；三、犯罪爭端；四、事務爭端。』 『因為這個緣故，為各位比丘制定七滅諍法，若有爭端發生，可以用此來消除。應該給予現前毗尼（Sammukha-vinaya，現前毗奈耶），給予現前毗尼；應該給予憶念毗尼（Sati-vinaya，憶念毗奈耶），給予憶念毗尼；應該給予不癡毗尼（Amulha-vinaya，不癡毗奈耶），給予不癡毗尼；應該給予自言治（Patisaraniya-kamma，自言治罪），給予自言治；應該給予多人語（Yebhuyyasika-kamma，多數決議），給予多人語；應該給予草布地（Tinna-vattharaka-kamma，覆草衣羯磨），給予草布地；應該給予本言治（Tajjaniya-kamma，譴責羯磨），給予本言治。』 什麼叫做言語爭端？如果比丘之間發生爭端，有的說這是法、有的說這不是法，有的說是律、有的說不是律，有的說是犯戒、有的說不是犯戒，有說是重罪、有的說不是重罪，有說是剩餘罪、有的說不是剩餘罪，有說是粗罪、有的說不是粗罪，有說是用羯磨（Kamma，僧團儀式）可以出罪、有的說不用羯磨可以出罪，有說是佛陀所說、有的說不是佛陀所說，有說是佛陀所制定、有的說不是佛陀所制定；因此而產生忿恨，互相謾罵。這就叫做言語爭端。 什麼叫做教誡爭端？如果比丘教誡比丘說：『你記得犯過波羅夷（Parajika，斷頭罪）嗎？記得犯過僧伽婆尸沙（Sanghavasesa，僧殘罪）、偷蘭遮（Thullaccaya，粗罪）、波逸提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪）、惡說嗎？』那位比丘不高興、不接受，因此而產生爭端。這就叫做教誡爭端。 什麼叫做犯罪爭端？如果比丘犯了波羅夷乃至惡說，又如果互相爭鬥謾罵，起身口意的惡業。這就叫做犯罪爭端。 什麼叫做事務爭端？僧團經常處理的事務，一切羯磨以及各種有所作為的事情，因此而產生爭端。這就叫做事務爭端。 優波離（Upali，佛陀十大弟子之一，持律第一）問佛說：『世尊！言語爭端用幾件事可以平息？』佛說：『用現前毗尼、多人語可以平息。』 又問：

【English Translation】 English version Various rebukes: 'What you are doing is unlawful and does not accord with the Path!' After rebuking them, he told the Bhikkhus (monks): 'From now on, if Bhikkhus quarrel with Bhikkhus, even to the point of abandoning a Bhikkhu to help a Bhikkhuni (nun), they are all guilty of Dukkata (wrongdoing). There are four kinds of disputes: one, verbal; two, admonishment; three, offense; four, matters.' 'For this reason, I have established the Seven Methods for Settling Disputes for the Bhikkhus, so that if disputes arise, they can be eliminated. The Sammukha-vinaya (presence-vinaya) should be given, the Sammukha-vinaya should be given; the Sati-vinaya (mindfulness-vinaya) should be given, the Sati-vinaya should be given; the Amulha-vinaya (sanity-vinaya) should be given, the Amulha-vinaya should be given; the Patisaraniya-kamma (confession procedure) should be given, the Patisaraniya-kamma should be given; the Yebhuyyasika-kamma (majority decision) should be given, the Yebhuyyasika-kamma should be given; the Tinna-vattharaka-kamma (covering-over procedure) should be given, the Tinna-vattharaka-kamma should be given; the Tajjaniya-kamma (censure procedure) should be given, the Tajjaniya-kamma should be given.' What is called a verbal dispute? If Bhikkhus quarrel, some saying this is Dhamma (doctrine), some saying it is not Dhamma, some saying this is Vinaya (discipline), some saying it is not Vinaya, some saying this is an offense, some saying it is not an offense, some saying this is a grave offense, some saying it is not a grave offense, some saying this is a remaining offense, some saying it is not a remaining offense, some saying this is a gross offense, some saying it is not a gross offense, some saying this can be absolved by Kamma (monastic act), some saying it cannot be absolved by Kamma, some saying this was spoken by the Buddha, some saying it was not spoken by the Buddha, some saying this was prescribed by the Buddha, some saying it was not prescribed by the Buddha; because of this, they become angry and revile each other. This is called a verbal dispute. What is called an admonishment dispute? If a Bhikkhu admonishes a Bhikkhu, saying: 'Do you remember committing a Parajika (defeat)? Do you remember committing a Sanghavasesa (formal meeting offense), a Thullaccaya (grave offense), a Pacittiya (expiation offense), a Patidesaniya (confession offense), a Dukkata (wrongdoing), or wrong speech?' That Bhikkhu is displeased and does not accept it, and because of this, a dispute arises. This is called an admonishment dispute. What is called an offense dispute? If a Bhikkhu commits a Parajika, even to wrong speech, and if they fight and revile each other, arising from evil of body, speech, and mind. This is called an offense dispute. What is called a matter dispute? Matters that the Sangha (community) regularly handles, all Kamma and various actions, and because of this, a dispute arises. This is called a matter dispute. Upali (one of the ten principal disciples of the Buddha, foremost in discipline) asked the Buddha: 'Venerable One! By how many things is a verbal dispute settled?' The Buddha said: 'It is settled by Sammukha-vinaya and Yebhuyyasika-kamma.' Again he asked:

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云何得滅？」答言：「若比丘與比丘諍，是法、非法，乃至是佛制、非佛制，僧如法、如毗尼、如佛教滅；若彼言是法，是佛教，受是、忍是。是名現前毗尼滅。」

何謂現前？現前有三種：僧現前、人現前、毗尼現前。

何謂僧現前？僧和合集。是名僧現前。

何謂人現前？共諍人現前。是名人現前。

何謂毗尼現前？應以何法、以何律、以何佛教得滅，而以滅之。是名毗尼現前。

若如是滅已，還更發起，犯波逸提罪。

又若如是滅言諍：言諍比丘不喜，聞異住處有一比丘，若二、若三，乃至一眾，聰明智慧，解波羅提木叉，作是念：「往滅此事，為善者，應往滅之。」應先向彼眾中知法比丘具說本末，然後求集僧。僧集已，應語言：「汝且遠去，我等共議汝事。」彼比丘遠去已，僧應共議：「若彼比丘如實說，求我等如法、如律滅此事者，我等當共如法、如律滅之；若彼比丘不如實說，我等不得如法、如律滅其此事。」彼言諍比丘亦應共議：「若僧如法、如律作齊限，今日、明日、後日滅我等事者，我等當於僧中具說本末，委僧滅之。」既至僧中具說本末，若僧作二種語，或言：「應爾！」或言：「不應爾！」不可定者，僧應語言：「隨汝所取二種語中，各取四人作斷事

【現代漢語翻譯】 現代漢語譯本： 『如何才能平息爭端？』回答說：『如果比丘之間發生爭執，爭論關於是否符合佛法、是否符合戒律，乃至是否是佛陀的教導、是否不是佛陀的教導，僧團應如法、如毗尼（Vinaya，戒律）、如佛教導來平息爭端；如果他們說這是佛法，是佛教導，接受它，認可它。這被稱為現前毗尼（Vinaya，戒律）平息。』

『什麼是現前？』現前有三種：僧現前、人現前、毗尼（Vinaya，戒律）現前。

『什麼是僧現前？』僧團和合聚集。這被稱為僧現前。

『什麼是人現前？』共同爭論的人現前。這被稱為人現前。

『什麼是毗尼（Vinaya，戒律）現前？』應該用什麼法、用什麼律、用什麼佛教導來平息爭端，就用它來平息爭端。這被稱為毗尼（Vinaya，戒律）現前。

如果像這樣平息爭端之後，又重新發起爭端，就犯了波逸提（Pācittiya）罪。

此外，如果像這樣平息了言語爭端：爭論的比丘不高興，聽說在其他地方有一位或兩位、或三位，乃至一個僧團的比丘，聰明智慧，通曉波羅提木叉（Prātimokṣa，戒經），心想：『去平息這件事，對善事有益，應該去平息它。』應該先向那個僧團中懂得佛法的比丘詳細說明事情的來龍去脈，然後請求召集僧團。僧團聚集后，應該對他們說：『你們暫且離開，我們共同商議你們的事情。』那些比丘離開后，僧團應該共同商議：『如果那些比丘如實陳述，請求我們如法、如律地平息這件事，我們就應當如法、如律地平息它；如果那些比丘不如實陳述，我們不得如法、如律地平息他們的這件事。』那些爭論的比丘也應該共同商議：『如果僧團如法、如律地作出決定，在今天、明天、後天平息我們的事情，我們就應當在僧團中詳細說明事情的來龍去脈，委託僧團平息它。』到了僧團中詳細說明事情的來龍去脈后，如果僧團作出兩種不同的意見，或者說：『應該這樣！』或者說：『不應該這樣！』無法確定時，僧團應該說：『在你們所持的兩種意見中，各自選取四個人來裁決此事』

【English Translation】 English version: 'How is cessation attained?' The answer is: 'If bhikkhus (monks) are in dispute, regarding whether something is in accordance with the Dhamma (Dharma, the teachings), or not in accordance with the Dhamma, even whether it is in accordance with the Buddha's precepts, or not in accordance with the Buddha's precepts, the Sangha (community of monks) should extinguish it in accordance with the Dhamma, in accordance with the Vinaya (the monastic code), in accordance with the Buddha's teachings; if they say this is the Dhamma, this is the Buddha's teaching, accept it, acknowledge it. This is called extinction by presence of Vinaya (the monastic code).'

'What is presence?' There are three kinds of presence: presence of the Sangha (community of monks), presence of persons, presence of Vinaya (the monastic code).

'What is presence of the Sangha (community of monks)?' The Sangha gathers in harmony. This is called presence of the Sangha.

'What is presence of persons?' The persons involved in the dispute are present. This is called presence of persons.

'What is presence of Vinaya (the monastic code)?' With what Dhamma, with what Vinaya, with what Buddha's teaching should the dispute be extinguished, and it is extinguished with that. This is called presence of Vinaya.

If, after extinguishing it in this way, they stir it up again, they commit a Pācittiya (an offense requiring confession) offense.

Furthermore, if the verbal dispute is extinguished in this way: the bhikkhus (monks) in dispute are displeased, and hear that in another dwelling place there is one bhikkhu, or two, or three, even a Sangha (community of monks), intelligent and wise, understanding the Prātimokṣa (the code of monastic rules), thinking: 'Going to extinguish this matter is beneficial, one should go to extinguish it.' They should first fully explain the beginning and end of the matter to the bhikkhus in that Sangha who know the Dhamma, and then request the Sangha to assemble. After the Sangha has assembled, they should say to them: 'You should go far away for now, we will discuss your matter together.' After those bhikkhus have gone far away, the Sangha should discuss together: 'If those bhikkhus speak truthfully, requesting us to extinguish this matter in accordance with the Dhamma and the Vinaya, we should extinguish it in accordance with the Dhamma and the Vinaya; if those bhikkhus do not speak truthfully, we should not extinguish their matter in accordance with the Dhamma and the Vinaya.' Those bhikkhus in dispute should also discuss together: 'If the Sangha makes a decision in accordance with the Dhamma and the Vinaya, setting a limit, extinguishing our matter today, tomorrow, or the day after tomorrow, we should fully explain the beginning and end of the matter to the Sangha, entrusting the Sangha to extinguish it.' Having arrived in the Sangha and fully explained the beginning and end of the matter, if the Sangha makes two kinds of statements, either saying: 'It should be so!' or saying: 'It should not be so!' When it cannot be determined, the Sangha should say: 'From the two kinds of statements you hold, each select four people to adjudicate the matter.'

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僧。」言諍比丘各取四人已，僧當白二羯磨差之，應先再羯磨三人，后羯磨二人。

一比丘唱言：「大德僧聽！僧今差某甲、某甲比丘作斷事人，如法如律滅彼言諍。若僧時到僧忍聽。白如是。」

「大德僧聽！僧今差某甲、某甲比丘作斷事人，如法如律滅彼言諍。誰諸長老忍，默然；不忍者，說。僧已差某甲、某甲比丘作斷事人竟；僧忍，默然故。是事如是持。」

時諸比丘差無智比丘作斷事人。以是白佛，佛言：「成就五法應差：受他語不瞋；受他語不失；善察語意；問語，不問不語；語時不笑。反此五法不應差。復有五法應差：不隨欲、恚、癡、畏、不竊語。反此五法不應差。」

若不被差比丘，若一、若二、若三，雖聰明智慧于座中坐，欲干亂斷事者，僧應驅出；若復有比丘雖多誦習，不解其義，而干亂斷事者，斷事人應語言：「經義不如此！」作如是滅言諍者，是名現前毗尼滅。

若如是滅言諍時，有比丘言：「應以多人語滅此事。」僧應語言：「汝此語善！汝解多人語不？」若言：「不解。」僧應人人呵言：「汝不解多人語，云何言應以多人語滅此事？」若僧不呵，皆犯突吉羅罪。若言解，僧應問：「以何為多人語？」答言：「以多人語羯磨滅。」又問：「以何知多？」

【現代漢語翻譯】 現代漢語譯本：『僧』（Samgha，僧團）說，爭論的比丘各自選出四人後，僧團應當通過兩次羯磨（Karma，業）來委派他們，應該先進行一次羯磨委派三人，然後再進行一次羯磨委派二人。 一位比丘唱言：『大德僧聽！僧團現在委派某甲、某甲比丘作為斷事人，如法如律地平息這場言語爭端。如果僧團時機已到，僧團容忍聽取。稟白如上。』 『大德僧聽！僧團現在委派某甲、某甲比丘作為斷事人，如法如律地平息這場言語爭端。哪位長老容忍，就默然不語；不容忍者，請說出來。僧團已經委派某甲、某甲比丘作為斷事人完畢；僧團容忍，因為大家都默然不語。這件事就這樣決定了。』 當時，一些比丘委派沒有智慧的比丘作為斷事人。他們將此事稟告佛陀，佛陀說：『成就五種法的人才應該被委派：聽取別人的話不生氣；聽取別人的話不遺漏；善於觀察話語的含義；被問到才說話，不問就不說；說話的時候不嬉笑。違反這五種法的人不應該被委派。還有五種法的人才應該被委派：不順從慾望、嗔恚、愚癡、恐懼，不私下議論。違反這五種法的人不應該被委派。』 如果沒有被委派的比丘，無論是一個、兩個還是三個，即使他們聰明有智慧，坐在座位上想要擾亂斷事，僧團應該將他們驅逐出去；如果還有比丘雖然背誦很多經文，但不理解其中的含義，卻擾亂斷事，斷事人應該對他們說：『經文的含義不是這樣的！』像這樣平息言語爭端，這被稱為現前毗尼（Vinaya，戒律）滅。 如果像這樣平息言語爭端時，有比丘說：『應該用多數人的意見來平息這件事。』僧團應該對他說：『你說的這話很好！你理解多數人的意見嗎？』如果他說：『不理解。』僧團應該人人呵斥他說：『你不理解多數人的意見，怎麼說應該用多數人的意見來平息這件事？』如果僧團不呵斥，大家都犯突吉羅（Dukkata，惡作）罪。如果他說理解，僧團應該問：『以什麼作為多數人的意見？』回答說：『用多數人的意見羯磨來平息。』又問：『用什麼來知道是多數？』

【English Translation】 English version: 『Samgha』 (the monastic community) said, 『After the disputing Bhikkhus each select four people, the Samgha should appoint them through two Karmas (actions), and should first perform one Karma to appoint three people, and then perform another Karma to appoint two people.』 One Bhikkhu announced: 『Venerable Samgha, listen! The Samgha now appoints Bhikkhu so-and-so and Bhikkhu so-and-so as adjudicators to quell this verbal dispute in accordance with the Dharma and the Vinaya (monastic discipline). If it is the Samgha』s time, the Samgha will listen patiently. I report as such.』 『Venerable Samgha, listen! The Samgha now appoints Bhikkhu so-and-so and Bhikkhu so-and-so as adjudicators to quell this verbal dispute in accordance with the Dharma and the Vinaya. Whoever among the elders agrees, let him remain silent; whoever does not agree, let him speak. The Samgha has completed the appointment of Bhikkhu so-and-so and Bhikkhu so-and-so as adjudicators; the Samgha agrees, because everyone remains silent. This matter is thus decided.』 At that time, some Bhikkhus appointed unwise Bhikkhus as adjudicators. They reported this matter to the Buddha, and the Buddha said: 『One should appoint those who possess five qualities: not to be angry when listening to others; not to miss anything when listening to others; to be good at discerning the meaning of words; to speak only when asked, and not to speak when not asked; not to laugh when speaking. Those who violate these five qualities should not be appointed. There are also five qualities that one should possess to be appointed: not to follow desire, hatred, delusion, fear, and not to speak secretly. Those who violate these five qualities should not be appointed.』 If there are Bhikkhus who have not been appointed, whether one, two, or three, even if they are clever and wise, sitting in their seats and wanting to disrupt the adjudication, the Samgha should expel them; if there are also Bhikkhus who, although reciting many scriptures, do not understand their meaning, but disrupt the adjudication, the adjudicators should say to them: 『The meaning of the scriptures is not like that!』 Quelling verbal disputes in this way is called the 『Present Vinaya (monastic rules) Quelling.』 If, when quelling verbal disputes in this way, a Bhikkhu says: 『This matter should be quelled by the opinion of the majority.』 The Samgha should say to him: 『What you say is good! Do you understand the opinion of the majority?』 If he says: 『I do not understand.』 The Samgha should all rebuke him, saying: 『You do not understand the opinion of the majority, how can you say that this matter should be quelled by the opinion of the majority?』 If the Samgha does not rebuke him, everyone commits a Dukkata (wrongdoing) offense. If he says he understands, the Samgha should ask: 『What is taken as the opinion of the majority?』 He answers: 『Quelling by the Karma of the opinion of the majority.』 And ask again: 『How do you know it is the majority?』

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答曰：「應行籌。」僧復應語言：「汝所說善！汝解幾種行捉籌如法，幾種不如法？」若言：「不解。」僧亦應如上呵。若言：「解。」僧應令說有十種行捉籌不如法、十種如法。何謂十種不如法？若以小事行籌而捉，若不知事根本行籌而捉，若以不應求事根本行籌而捉，若非法行籌而捉，若欲多不如法行籌而捉，若知多不如法行籌而捉，若行破僧籌而捉，若行知僧必破籌而捉，若不隨善知識行籌而捉，若僧不和合行籌而捉。反上為如法。

若成就十四法，僧應差作行籌人：知十如法，又不隨欲恚癡畏，是為十四。

僧應作二種籌：一名如法、二名不如法。唱言：「若言如法，捉如法籌；若言不如法，捉不如法籌。」唱已行之，自收取于屏處數。若不如法籌多，應更令起相遠坐，人人前竊語言：「此是法語、律語，佛之所教。大德！當舍非法、非律、非佛所教。」如是語已，復更行籌。若不如法人猶多，應復唱：「僧今未斷是事，可隨意散，后當更斷。」如是，不應以非法斷事。

若如法人多，應白二羯磨滅之。一比丘唱言：「大德僧聽！僧今以多人語滅此諍事。若僧時到僧忍聽。白如是。」

「大德僧聽！僧今以多人語滅此諍事。誰諸長老忍，默然；不忍者，說。僧以多人語滅此諍事竟；

【現代漢語翻譯】 現代漢語譯本 答：『應該進行表決。』僧人再次應聲說：『你說的很好！你瞭解幾種如法的表決方式，幾種不如法的表決方式？』如果回答：『不瞭解。』僧人也應該像上面一樣呵斥。如果回答：『瞭解。』僧人應該讓他說出十種不如法的表決方式、十種如法的表決方式。什麼叫做十種不如法？如果因為小事而進行表決，如果不知道事情的根本而進行表決，如果因為不應該尋求的事情的根本而進行表決，如果以非法的方式進行表決，如果想要多行不如法的事情而進行表決，如果明知多行不如法的事情而進行表決，如果進行會破壞僧團的表決，如果進行明知僧團必定會破裂的表決，如果不聽從善知識的指導而進行表決，如果僧團不和合而進行表決。反過來就是如法的。

如果成就十四種條件，僧團應該推選他作為表決人：瞭解十種如法的方式，又不隨從貪慾、嗔恚、愚癡、恐懼，這就是十四種條件。

僧團應該製作兩種籌：一種叫做如法籌，一種叫做不如法籌。唱言：『如果認為是如法的，就拿如法籌；如果認為是不如法的，就拿不如法籌。』唱完之後就開始進行表決，自己把籌收集起來在隱蔽的地方計數。如果不如法籌多，應該讓意見相左的人起身份開坐，每個人面前私下告訴他們：『這是佛語、律語，是佛陀的教導。大德！應當捨棄非法、非律、非佛所教。』這樣說完之後，再次進行表決。如果不如法的人仍然多，應該再次宣告：『僧團現在無法裁決此事，可以隨意解散，以後再裁決。』像這樣，不應該以非法的方式裁決事情。

如果如法的人多，應該通過白二羯磨（一種僧團的決議方式）來平息爭端。一位比丘唱言：『大德僧眾請聽！僧團現在用多數人的意見來平息這場爭端。如果僧團認為時機已到，就請忍可。稟告完畢。』

『大德僧眾請聽！僧團現在用多數人的意見來平息這場爭端。哪位長老忍可，就默然；不忍可的，請說出來。僧團用多數人的意見平息這場爭端完畢；'

【English Translation】 English version He answered, 'One should proceed with voting (行籌, xing chou).' The monk responded again, saying, 'What you say is good! How many kinds of lawful ways of taking votes do you understand, and how many kinds of unlawful ways?' If he says, 'I do not understand,' the monk should rebuke him as above. If he says, 'I understand,' the monk should have him explain ten kinds of unlawful ways of taking votes and ten kinds of lawful ways. What are the ten kinds of unlawful ways? If one takes votes for a trivial matter, if one takes votes without knowing the root of the matter, if one takes votes for the root of a matter that should not be sought, if one takes votes in an unlawful manner, if one takes votes desiring to do many unlawful things, if one knowingly takes votes to do many unlawful things, if one takes votes that will destroy the Sangha (僧, seng - monastic community), if one takes votes knowing that the Sangha will certainly be destroyed, if one takes votes without following the guidance of a virtuous friend (善知識, shan zhishi - a spiritual mentor), if one takes votes when the Sangha is not in harmony. The opposite is lawful.

If one possesses fourteen qualities, the Sangha should appoint him as the person to take votes: knowing the ten lawful ways, and not being swayed by desire, anger, delusion, or fear. These are the fourteen qualities.

The Sangha should make two kinds of voting tokens (籌, chou): one called 'lawful' and the other called 'unlawful.' Announce, 'If you say it is lawful, take the lawful token; if you say it is unlawful, take the unlawful token.' After announcing, proceed with the voting, and collect the tokens yourself in a secluded place to count them. If there are more unlawful tokens, those with differing opinions should be asked to rise and sit apart, and each person should be told privately, 'These are the words of the Buddha (佛, Fo), the words of the Vinaya (律, lü - monastic rules), the teachings of the Buddha. Venerable ones! You should abandon what is unlawful, not in accordance with the Vinaya, and not taught by the Buddha.' After saying this, vote again. If there are still more unlawful tokens, it should be announced again, 'The Sangha cannot decide this matter now, you may disperse as you wish, and we will decide later.' In this way, one should not decide matters unlawfully.

If there are more lawful tokens, the matter should be settled by a 'white second karma' (白二羯磨, bai er jiemo - a formal procedure for resolving disputes in the Sangha). A Bhikshu (比丘, biqiu - a Buddhist monk) should announce, 'Venerable Sangha, listen! The Sangha now uses the opinion of the majority to settle this dispute. If the Sangha deems it timely, please consent. This is the announcement.'

'Venerable Sangha, listen! The Sangha now uses the opinion of the majority to settle this dispute. Whoever among the elders consents, let him be silent; whoever does not consent, let him speak. The Sangha has finished settling this dispute with the opinion of the majority;'

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僧忍，默然故。是事如是持。」是名以多人語滅言諍。

優波離復問佛：「教誡諍以幾事滅？」佛言：「以現前毗尼、憶念毗尼、不癡毗尼、本言治滅。」

又問：「云何得滅？」答言：「若比丘問一比丘言：『汝憶犯重罪，波羅夷及波羅夷邊罪不？』答言：『不憶。』又再三問，答亦如初。如是比丘僧應白四羯磨與憶念毗尼，不應從彼比丘而治其罪。」

被問比丘應至僧中偏袒右肩，脫革屣，禮僧足，䠒跪白言：「我某甲比丘，彼某甲比丘再三來至我所問我：『汝憶犯重罪，波羅夷、若波羅夷邊罪不？』我亦再三答言：『不憶。』今從僧乞憶念毗尼。愿僧與我憶念毗尼，使彼不復數數問我！」如是第二、第三乞。

僧應籌量此比丘，先不缺戒，威儀如法不？身口意行清凈不？好學戒不？向一比丘語，二人、三人及僧語不？異不？僧如是籌量，若知此比丘先缺戒，具諸不善者，不應與；若知不犯波羅夷及波羅夷邊罪，應白四羯磨與憶念毗尼。

一比丘唱言：「大德僧聽！此某甲比丘于僧中乞言：『彼某甲比丘再三來至我所問我：「汝憶犯重罪，波羅夷、若波羅夷邊罪不？」我亦再三答言：「不憶。」今從僧乞憶念毗尼。愿僧與我憶念毗尼，使彼比丘不復數數問我！』僧今與某甲憶念毗

【現代漢語翻譯】 現代漢語譯本：僧人忍耐，保持沉默。這件事就這樣堅持下去。』這叫做用多數人的意見來平息言語上的爭端。

優波離（Upali，佛陀十大弟子之一，持戒第一）又問佛：『用幾種方法可以平息教誡上的爭端？』佛說：『用現前毗尼（samukha-vinaya，當面解決）、憶念毗尼（sati-vinaya，通過回憶解決）、不癡毗尼（amati-vinaya，通過確定沒有精神錯亂解決）、本言治（tajjaniyakammena，根據事實真相處理）來平息。』

又問：『怎樣才能平息爭端呢？』佛回答說：『如果一個比丘問另一個比丘說：「你記得犯過重罪，波羅夷（parajika，斷頭罪）以及波羅夷邊緣的罪過嗎？」回答說：「不記得。」又再三詢問，回答也和最初一樣。這樣的比丘，僧團應該通過白四羯磨（ñatti-catuttha-kamma，一種正式的僧團決議程式）給予憶念毗尼，不應該根據那個比丘所犯的罪來懲治他。』

被詢問的比丘應該到僧團中，袒露右肩，脫掉革屣（皮鞋），禮拜僧團的腳，跪下稟告說：『我某甲比丘，那個某甲比丘再三來到我這裡問我：「你記得犯過重罪，波羅夷、或者波羅夷邊緣的罪過嗎？」我也再三回答說：「不記得。」現在我向僧團請求憶念毗尼。希望僧團給我憶念毗尼，使那個比丘不再多次詢問我！』這樣第二、第三次請求。

僧團應該衡量這個比丘，先前沒有違犯戒律，威儀如法嗎？身口意行為清凈嗎？喜歡學習戒律嗎？向一個比丘說，向兩個人、三個人以及僧團說的話，一致嗎？僧團這樣衡量，如果知道這個比丘先前違犯戒律，具備各種不善的品行，不應該給予憶念毗尼；如果知道他沒有犯波羅夷以及波羅夷邊緣的罪過，應該通過白四羯磨給予憶念毗尼。

一個比丘唱言：『大德僧團請聽！這個某甲比丘在僧團中請求說：「那個某甲比丘再三來到我這裡問我：「你記得犯過重罪，波羅夷、或者波羅夷邊緣的罪過嗎？」我也再三回答說：「不記得。」現在我向僧團請求憶念毗尼。希望僧團給我憶念毗尼，使那個比丘不再多次詢問我！」僧團現在給予某甲憶念毗尼，』

【English Translation】 English version: 'The monk should be patient and remain silent. This matter should be upheld in this way.' This is called extinguishing verbal disputes with the opinion of the majority.

Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) further asked the Buddha: 'With how many things is a dispute about instruction extinguished?' The Buddha said: 'It is extinguished by presence-vinaya (samukha-vinaya, settling in the presence), memory-vinaya (sati-vinaya, settling through recollection), non-delusion-vinaya (amati-vinaya, settling by determining no mental derangement), and confession-vinaya (tajjaniyakammena, settling according to the truth).'

He further asked: 'How is it extinguished?' The Buddha replied: 'If a monk asks another monk: 'Do you remember committing a grave offense, parajika (parajika, defeat) and offenses bordering on parajika?' And he answers: 'I do not remember.' And he asks again and again, and the answer is the same as before. Such a monk, the Sangha should grant memory-vinaya through ñatti-catuttha-kamma (ñatti-catuttha-kamma, a formal Sangha resolution procedure), and should not punish him according to the offense he committed.'

The monk being questioned should go to the Sangha, expose his right shoulder, remove his leather sandals, prostrate himself at the feet of the Sangha, kneel and announce: 'I, monk so-and-so, that monk so-and-so has come to me again and again asking me: 'Do you remember committing a grave offense, parajika, or offenses bordering on parajika?' And I have answered again and again: 'I do not remember.' Now I request memory-vinaya from the Sangha. May the Sangha grant me memory-vinaya, so that that monk will not ask me repeatedly!' Thus he requests a second and third time.

The Sangha should consider this monk, whether he has previously violated the precepts, whether his deportment is in accordance with the Dharma? Is his conduct in body, speech, and mind pure? Does he like to study the precepts? Is his speech consistent when speaking to one monk, two or three monks, and the Sangha? If the Sangha considers in this way, and knows that this monk has previously violated the precepts and possesses various unwholesome qualities, they should not grant him memory-vinaya; if they know that he has not committed parajika and offenses bordering on parajika, they should grant him memory-vinaya through ñatti-catuttha-kamma.

One monk should announce: 'Venerable Sangha, listen! This monk so-and-so is requesting in the Sangha, saying: 'That monk so-and-so has come to me again and again asking me: 'Do you remember committing a grave offense, parajika, or offenses bordering on parajika?' And I have answered again and again: 'I do not remember.' Now I request memory-vinaya from the Sangha. May the Sangha grant me memory-vinaya, so that that monk will not ask me repeatedly!' The Sangha is now granting memory-vinaya to so-and-so,'

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尼，使彼比丘不復數數問其罪。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘于僧中乞言：『彼某甲比丘再三來至我所問我：「汝憶犯重罪，波羅夷、若波羅夷邊罪不？」我亦再三答言：「不憶。」今從僧乞憶念毗尼。愿僧與我憶念毗尼，使彼比丘不復數數問我！』僧今與某甲憶念毗尼，使彼比丘不復數數問其罪。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧與某甲比丘憶念毗尼竟；僧忍，默然故。是事如是持。」是名現前毗尼、憶念毗尼滅教誡諍。

若比丘至比丘所，語言：「汝憶犯重罪，波羅夷、若波羅夷邊罪不？」彼比丘答言：「不憶！我先狂心、散亂心、病壞心，多作非沙門法。」又再三問，答亦如初。如是，比丘僧應與不癡毗尼，不應從彼比丘而治其罪。

彼比丘應至僧中，偏袒右肩，脫革屣，禮僧足，䠒跪白言：「大德僧聽！我某甲比丘，彼某甲比丘再三來至我所，問我言：『汝憶犯重罪，波羅夷、若波羅夷邊罪不？』我亦再三答言：『不憶。我先狂心、散亂心、病壞心，多作非沙門法。』今從僧乞不癡毗尼。愿與我不癡毗尼，使彼比丘不復數數問我！」如是三乞。

僧應籌量此比丘，先不缺戒、威儀如法不？身口意業清凈不？好學戒不？向一

【現代漢語翻譯】 現代漢語譯本：『尼，使那位比丘不再三番五次地問他的罪行。如果僧團認為時機已到，僧團就應該容許。就這樣稟告。』

『尊敬的僧團請聽！這位某甲比丘在僧團中請求說：『那位某甲比丘再三來到我這裡問我：「你記得犯過重罪嗎？波羅夷（Parajika，斷頭罪）、或者波羅夷邊緣的罪行？」我也再三回答說：「不記得。」現在向僧團請求憶念毗尼（憶念律）。愿僧團給我憶念毗尼，使那位比丘不再三番五次地問我！』僧團現在給予某甲憶念毗尼，使那位比丘不再三番五次地問他的罪行。哪位長老同意，就默然；不同意的，請說出來。』如是第二次、第三次。

『僧團給予某甲比丘憶念毗尼完畢；僧團同意，所以默然。這件事就這樣執行。』這叫做現前毗尼（現前解決的律）、憶念毗尼（通過憶念解決的律）滅除教誡的爭端。

如果比丘到另一位比丘那裡，說：『你記得犯過重罪嗎？波羅夷（Parajika，斷頭罪）、或者波羅夷邊緣的罪行？』那位比丘回答說：『不記得！我先前心狂亂、心散亂、因病而心智損壞，做了很多不符合沙門（Sramana，出家人）身份的事情。』又再三詢問，回答也和最初一樣。這樣，比丘僧團應該給予不癡毗尼（不癡呆律），不應該因為那位比丘而追究他的罪行。

那位比丘應該到僧團中，袒露右肩，脫掉革屣（鞋子），禮拜僧團的腳，跪著稟告說：『尊敬的僧團請聽！我某甲比丘，那位某甲比丘再三來到我這裡，問我說：「你記得犯過重罪嗎？波羅夷（Parajika，斷頭罪）、或者波羅夷邊緣的罪行？」我也再三回答說：「不記得。我先前心狂亂、心散亂、因病而心智損壞，做了很多不符合沙門（Sramana，出家人）身份的事情。」現在向僧團請求不癡毗尼（不癡呆律）。愿僧團給予我不癡毗尼（不癡呆律），使那位比丘不再三番五次地問我！』這樣請求三次。

僧團應該衡量這位比丘，先前沒有違犯戒律、威儀如法嗎？身口意業清凈嗎？喜歡學習戒律嗎？傾向於...

【English Translation】 English version: 'Ni, so that the Bhikkhu (monk) will no longer repeatedly ask about his offenses. If the Sangha (monastic community) deems it the right time, the Sangha should permit it. Let it be announced thus.'

'Venerable Sangha, please listen! This Bhikkhu named so-and-so requests in the Sangha: 'That Bhikkhu named so-and-so has come to me repeatedly, asking me: "Do you remember committing a grave offense, a Parajika (expulsion offense), or an offense bordering on Parajika?" I have also repeatedly answered: "I do not remember." Now I request from the Sangha the Recollection Vinaya (rules of discipline through recollection). May the Sangha grant me the Recollection Vinaya, so that the Bhikkhu will no longer repeatedly ask me!' The Sangha now grants the Recollection Vinaya to so-and-so, so that the Bhikkhu will no longer repeatedly ask about his offenses. Those elders who agree, remain silent; those who do not agree, please speak.' Thus, a second and third time.

'The Sangha has completed granting the Recollection Vinaya to the Bhikkhu so-and-so; the Sangha agrees, therefore remains silent. Let this matter be carried out thus.' This is called the Present Vinaya (rules of discipline resolved in the present), the Recollection Vinaya (rules of discipline resolved through recollection), extinguishing disputes over admonishments.

If a Bhikkhu goes to another Bhikkhu and says: 'Do you remember committing a grave offense, a Parajika (expulsion offense), or an offense bordering on Parajika?' That Bhikkhu answers: 'I do not remember! Previously, I was of a deranged mind, a distracted mind, a mind impaired by illness, and I did many things unbecoming of a Sramana (ascetic).' If asked repeatedly, the answer is the same as before. Thus, the Bhikkhu Sangha should grant the Non-Insane Vinaya (rules of discipline for the non-insane), and should not pursue his offenses because of that Bhikkhu.

That Bhikkhu should go to the Sangha, expose his right shoulder, remove his leather sandals, prostrate at the feet of the Sangha, kneel and announce: 'Venerable Sangha, please listen! I, the Bhikkhu so-and-so, that Bhikkhu so-and-so has come to me repeatedly, asking me: "Do you remember committing a grave offense, a Parajika (expulsion offense), or an offense bordering on Parajika?" I have also repeatedly answered: "I do not remember. Previously, I was of a deranged mind, a distracted mind, a mind impaired by illness, and I did many things unbecoming of a Sramana (ascetic)." Now I request from the Sangha the Non-Insane Vinaya (rules of discipline for the non-insane). May the Sangha grant me the Non-Insane Vinaya, so that the Bhikkhu will no longer repeatedly ask me!' Thus, he requests three times.

The Sangha should consider this Bhikkhu: Has he not previously broken the precepts, and is his conduct in accordance with the Dharma (teachings) ? Is his bodily, verbal, and mental conduct pure? Does he like to learn the precepts? Is he inclined towards...

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比丘語，二、三比丘及僧語不？異不？若僧知其先有如此諸惡，不應與；若不爾，應白四羯磨與不癡毗尼。

一比丘唱言：「大德僧聽！此某甲比丘從僧乞言：『彼某甲比丘再三來至我所，問我言：「汝憶犯重罪，波羅夷、若波羅夷邊罪不？」我亦再三答言：「不憶。我先狂心、散亂心、病壞心，多作非沙門法。」今從僧乞不癡毗尼。愿僧與我不癡毗尼，使彼比丘不復數數問我！』僧今與不癡毗尼，使彼比丘不復數數問其罪。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘從僧乞言：『彼某甲比丘再三來至我所，乃至僧今與不癡毗尼，使彼比丘不復數數問其罪。』誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧已與某甲比丘不癡毗尼竟；僧忍，默然故。是事如是持。」是名現前毗尼、不癡毗尼滅教誡諍。

若比丘至比丘所，問言：「汝憶犯重罪，波羅夷、若波羅夷邊罪不？」答言：「不憶！」三問乃答言：「我憶犯輕罪。」又再問：「汝犯輕罪猶不語人，況復重罪，汝善思之！」答言：「我都不憶。」復更問，乃答言：「我憶犯波羅夷、若波羅夷邊罪。」作是答已，尋復言：「我不憶犯重罪，向戲言耳！」如是比丘僧應與本言治。

本言有二種：一可悔、二不可

【現代漢語翻譯】 現代漢語譯本： 比丘說，兩三個比丘說，以及僧團說，（他們的意思）有區別嗎？如果沒有區別，如果僧團知道他之前有這些惡行，就不應該給他（不癡毗尼）；如果不知道，應該通過四次羯磨（karma，佛教術語，意為業）給予不癡毗尼（Amata-vinaya，佛教術語，意為不癡罪）。

一位比丘唱言：『尊敬的僧團請聽！這位某甲（某甲，佛教術語，指代某人）比丘向僧團請求說：「那位某甲比丘再三來到我這裡，問我說：『你記得犯過重罪，波羅夷（Parajika，佛教術語，意為斷頭罪）、或者波羅夷邊緣的罪過嗎？』我也再三回答說：『不記得。我先前心狂亂、心散亂、心因病而壞亂，做了很多不是沙門（Sramana，佛教術語，意為出家人）該做的事情。』現在向僧團請求不癡毗尼。愿僧團給予我不癡毗尼，使那位比丘不再三番五次地問我！」僧團現在給予他不癡毗尼，使那位比丘不再三番五次地問他罪過。如果僧團認為時機已到，僧團就忍可聽取。稟告完畢。』

『尊敬的僧團請聽！這位某甲比丘向僧團請求說：「那位某甲比丘再三來到我這裡，乃至僧團現在給予他不癡毗尼，使那位比丘不再三番五次地問他罪過。」哪位長老（Thera，佛教術語，意為資深的出家人）忍可，就默然；不忍可的，就說出來。』像這樣重複第二遍、第三遍。

『僧團已經給予某甲比丘不癡毗尼完畢；僧團忍可，因為默然的緣故。這件事就這樣保持。』這叫做現前毗尼（Sammukha-vinaya，佛教術語，意為當面解決）、不癡毗尼，平息教誡上的爭端。

如果比丘到另一位比丘那裡，問他說：『你記得犯過重罪，波羅夷、或者波羅夷邊緣的罪過嗎？』回答說：『不記得！』問了三次才回答說：『我記得犯過輕罪。』又再問：『你犯了輕罪尚且不告訴別人，更何況是重罪，你好好想想！』回答說：『我完全不記得。』再問，才回答說：『我記得犯過波羅夷、或者波羅夷邊緣的罪過。』做了這樣的回答之後，隨即又說：『我不記得犯過重罪，剛才只是開玩笑罷了！』像這樣的比丘，僧團應該給予本言治（Mulavata，佛教術語，意為根據最初的供述進行懲處）。

本言有兩種：一種是可以懺悔的，一種是不可以懺悔的。

【English Translation】 English version: Does the statement of a Bhikkhu (Bhikkhu, Buddhist term for monk), two or three Bhikkhus, and the Sangha (Sangha, Buddhist term for monastic community) differ? If not, if the Sangha knows that he had such evils before, they should not grant it (Amata-vinaya); if not, they should grant Amata-vinaya through four Karmas (karma, Buddhist term for action).

A Bhikkhu announces: 'Venerable Sangha, listen! This Bhikkhu named so-and-so (so-and-so, Buddhist term for someone) requests from the Sangha, saying: 'That Bhikkhu named so-and-so came to me again and again, asking me: 'Do you remember committing a grave offense, Parajika (Parajika, Buddhist term for defeat), or an offense bordering on Parajika?' I also answered again and again: 'I do not remember. I previously had a deranged mind, a distracted mind, a mind ruined by illness, and did many things that are not the Dharma (Dhamma, Buddhist term for the teachings of Buddha) of a Sramana (Sramana, Buddhist term for ascetic).' Now I request Amata-vinaya from the Sangha. May the Sangha grant me Amata-vinaya, so that that Bhikkhu will no longer repeatedly ask me!' The Sangha now grants him Amata-vinaya, so that that Bhikkhu will no longer repeatedly ask him about his offense. If the Sangha deems it the right time, let the Sangha consent to listen. This is announced.'

'Venerable Sangha, listen! This Bhikkhu named so-and-so requests from the Sangha, saying: 'That Bhikkhu named so-and-so came to me again and again, up to the point where the Sangha now grants him Amata-vinaya, so that that Bhikkhu will no longer repeatedly ask him about his offense.' Whoever among the elders (Thera, Buddhist term for senior monk) consents, let him be silent; whoever does not consent, let him speak.' This is repeated a second and third time.

'The Sangha has now completed granting Amata-vinaya to the Bhikkhu named so-and-so; the Sangha consents, because of silence. Let this matter be maintained as such.' This is called Sammukha-vinaya (Sammukha-vinaya, Buddhist term for settlement in the presence), Amata-vinaya, extinguishing disputes over admonishments.

If a Bhikkhu goes to another Bhikkhu and asks him: 'Do you remember committing a grave offense, Parajika, or an offense bordering on Parajika?' He answers: 'I do not remember!' Only after being asked three times does he answer: 'I remember committing a minor offense.' He is then asked again: 'You do not even tell others about committing a minor offense, how much more so a grave offense; think carefully!' He answers: 'I do not remember at all.' He is asked again, and only then does he answer: 'I remember committing Parajika, or an offense bordering on Parajika.' After making such an answer, he immediately says again: 'I do not remember committing a grave offense; I was just joking!' For such a Bhikkhu, the Sangha should administer Mulavata (Mulavata, Buddhist term for punishment based on the original statement).

There are two kinds of original statements: one that can be repented, and one that cannot.

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悔。彼比丘本言犯重罪，應與作盡壽不可悔白四羯磨。

應一比丘唱言：「大德僧聽！此某甲比丘，彼某甲比丘至某所，問言：『汝憶犯重罪，波羅夷、若波羅夷邊罪不？』答言：『不憶。』再問亦言不憶，三問然後言：『不憶犯重罪，憶犯輕罪。』又問：『汝猶不發露輕罪，況于重者！汝今諦憶，犯重罪不？』答言：『不憶。』又問亦言不憶，乃至第六問，然後言：『我憶犯重罪，波羅夷、若波羅夷邊罪。』作是答已，尋復言：『我不憶犯重罪，向戲言耳！』僧今與作本言治，盡壽不可悔羯磨。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘，彼某甲比丘至其所問言：汝憶犯重罪，乃至僧今與作本言治，盡壽不可悔羯磨。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧已與某甲比丘本言治，盡壽不可悔羯磨竟；僧忍，默然故。是事如是持。」是名現前毗尼、本言治滅教誡諍。

優波離問佛言：「世尊！犯罪諍以幾事滅？」佛言：「以現前毗尼、草布地、自言滅。」又問云：「何得滅？」答言：「若一比丘至一比丘所，偏露右肩，䠒跪合掌，作如是言：『大德！我某甲犯某罪，今向大德悔過。』彼比丘應問：『汝自見罪不？』答言：『我自見罪。』又應問：『汝欲悔過

【現代漢語翻譯】 現代漢語譯本：悔。這位比丘原本說自己犯了重罪，應該對他進行終身不可懺悔的白四羯磨（一種佛教僧團的決議程式）。

應該由一位比丘唱言：『大德僧眾請聽！這位某甲比丘，某甲比丘到他那裡，問道：『你記得犯過重罪，波羅夷（斷頭罪，指最嚴重的罪行）、或者波羅夷邊緣的罪行嗎？』回答說：『不記得。』再次詢問也說不記得，第三次詢問后才說：『不記得犯過重罪，記得犯過輕罪。』又問：『你尚且不坦白輕罪，更何況是重罪！你現在仔細回憶，犯過重罪嗎？』回答說：『不記得。』再次詢問也說不記得，直到第六次詢問，然後才說：『我記得犯過重罪，波羅夷、或者波羅夷邊緣的罪行。』作出這樣的回答后，隨即又說：『我不記得犯過重罪，剛才只是開玩笑而已！』僧團現在要對他進行本言治（因前後言語不一致而進行的懲罰），終身不可懺悔羯磨。如果僧團認為時機已到，僧團同意，就這樣宣佈。』

『大德僧眾請聽！這位某甲比丘，某甲比丘到他那裡問道：你記得犯過重罪嗎，乃至僧團現在要對他進行本言治，終身不可懺悔羯磨。哪位長老同意，就保持沉默；不同意的，請說出來。』像這樣重複第二遍、第三遍。

『僧團已經對某甲比丘進行了本言治，終身不可懺悔羯磨完畢；僧團同意，因為大家都保持沉默。這件事就這樣執行。』這叫做現前毗尼（當面解決爭端的方法）、本言治滅教誡諍（通過前後言語不一致的懲罰來平息爭端）。

優波離（佛陀的弟子，以持戒精嚴著稱）問佛陀說：『世尊！犯罪的爭端通過幾種方式可以平息？』佛陀說：『通過現前毗尼、草布地（一種解決爭端的程式，類似於投票表決）、自言滅（通過認錯來平息爭端）。』又問：『如何才能平息？』回答說：『如果一位比丘到另一位比丘那裡，袒露右肩，跪下合掌，這樣說：『大德！我某甲犯了某罪，現在向大德懺悔。』那位比丘應該問：『你是否認識到自己犯了罪？』回答說：『我認識到自己犯了罪。』又應該問：『你想要懺悔嗎？』

【English Translation】 English version: Repentance. That Bhikkhu (Buddhist monk) originally said he had committed a grave offense, and a 'Baisi Jiemo' (formal act of the Sangha) of lifelong irredeemability should be performed for him.

One Bhikkhu should announce: 'Venerable Sangha (Buddhist monastic community), listen! This Bhikkhu so-and-so, Bhikkhu so-and-so went to his place and asked: 'Do you remember committing a grave offense, a Parajika (defeat, expulsion from the Sangha, the most serious offense), or an offense bordering on Parajika?' He answered: 'I do not remember.' He was asked again and also said he did not remember. After being asked a third time, he then said: 'I do not remember committing a grave offense, but I remember committing a minor offense.' He was then asked: 'You have not even confessed your minor offense, let alone a grave one! Now, carefully recall, have you committed a grave offense?' He answered: 'I do not remember.' He was asked again and also said he did not remember, until the sixth time he was asked, and then he said: 'I remember committing a grave offense, a Parajika, or an offense bordering on Parajika.' After giving this answer, he immediately said again: 'I do not remember committing a grave offense; I was just joking!' The Sangha is now performing a 'Benyan Zhi' (punishment for inconsistent statements) for him, a lifelong irredeemable Karma (action). If the Sangha deems it the right time, and the Sangha agrees, let it be announced thus.'

'Venerable Sangha, listen! This Bhikkhu so-and-so, Bhikkhu so-and-so went to his place and asked: Do you remember committing a grave offense, up to the point that the Sangha is now performing a 'Benyan Zhi' for him, a lifelong irredeemable Karma. Whoever among the elders agrees, let them remain silent; whoever does not agree, let them speak.' This is repeated a second and third time.

'The Sangha has now completed the 'Benyan Zhi' for Bhikkhu so-and-so, a lifelong irredeemable Karma; the Sangha agrees, as everyone remains silent. Let this matter be carried out accordingly.' This is called 'Xianqian Pini' (present Vinaya, a method of resolving disputes face-to-face), 'Benyan Zhi Mie Jiaojie Zheng' (settling disputes through punishment for inconsistent statements).

Upali (a prominent disciple of the Buddha, known for his strict adherence to the Vinaya) asked the Buddha: 'Venerable One! By how many means can disputes arising from offenses be settled?' The Buddha said: 'By 'Xianqian Pini', 'Caobu Di' (covering the ground with grass, a method of resolving disputes similar to voting), and 'Ziyan Mie' (settling disputes through confession).' He further asked: 'How can they be settled?' The Buddha replied: 'If one Bhikkhu goes to another Bhikkhu, bares his right shoulder, kneels, and joins his palms, saying: 'Venerable One! I, so-and-so, have committed such-and-such offense, and now I confess to the Venerable One.' That Bhikkhu should ask: 'Do you recognize that you have committed an offense?' He should answer: 'I recognize that I have committed an offense.' He should also ask: 'Do you wish to repent?'

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耶？』答言：『我欲悔過。』彼比丘應語言：『汝后莫復作！』是名現前毗尼、自言滅犯罪諍。」

若一比丘至二比丘、三比丘、眾多比丘所；若二比丘乃至眾多比丘，至一比丘乃至眾多比丘所亦如是。

若有比丘斗諍相罵，作身口意惡業，後作是念：「我等斗諍相罵，作身口意惡業。今寧可於僧中除罪，作草布地悔過不？」此諸比丘聽僧中除罪，僧應與作白二羯磨草布地悔過。

彼斗諍比丘應盡來僧中，偏袒右肩，脫革屣，䠒跪白言：「大德僧聽！我等共鬥相罵，作身口意惡業，後作是念：『我等共鬥相罵，作身口意惡業。今寧可於僧中除罪，作草布地悔過不？』今從僧乞草布地悔過。」如是三說已，皆舒手腳伏地向羯磨師，一心聽受羯磨。

羯磨師唱言：「大德僧聽！此諸比丘共鬥相罵，作身口意惡業，後作是念：『我等共鬥相罵，作身口意惡業，今寧可於僧中除罪，作草布地悔過不？』今從僧乞草布地悔過。僧今與其草布地悔過。若僧時到僧忍聽。白如是。」

「大德僧聽！此諸比丘共鬥相罵，乃至僧今與其草布地悔過。誰諸長老忍，默然；不忍者，說。僧已與此諸比丘草布地悔過竟。僧忍，默然故。是事如是持。」是名現前毗尼、草布地滅犯罪諍。

何謂草布地？彼諸

【現代漢語翻譯】 現代漢語譯本： 『耶？』他回答說：『我想要懺悔過錯。』那位比丘應該對他說：『你以後不要再犯了！』這稱為現前毗尼（Pratyaksa-vinaya，當面處理的戒律）、自言滅犯罪諍（通過自己承認來平息爭端）。

如果一位比丘去到兩位、三位或眾多比丘那裡；如果兩位比丘乃至眾多比丘，去到一位比丘乃至眾多比丘那裡，也是一樣。

如果有比丘爭鬥謾罵，造作身口意惡業，之後這樣想：『我們爭鬥謾罵，造作身口意惡業。現在寧可在僧團中消除罪過，作草布地（trna-prastara，鋪草于地）的懺悔嗎？』這些比丘聽從在僧團中消除罪過，僧團應該為他們作白二羯磨（jñapti-dvitiya-karman，兩次表決的儀式）的草布地懺悔。

那些爭鬥的比丘應該來到僧團中，袒露右肩，脫掉鞋子，跪下稟告說：『大德僧團請聽！我們共同爭鬥謾罵，造作身口意惡業，之後這樣想：『我們共同爭鬥謾罵，造作身口意惡業。現在寧可在僧團中消除罪過，作草布地的懺悔嗎？』現在向僧團乞求草布地的懺悔。』這樣說了三遍后，都伸出手腳伏在地上，面向羯磨師（karma-acarya，儀式的主持者），一心聽受羯磨。

羯磨師唱言：『大德僧團請聽！這些比丘共同爭鬥謾罵，造作身口意惡業，之後這樣想：『我們共同爭鬥謾罵，造作身口意惡業，現在寧可在僧團中消除罪過，作草布地的懺悔嗎？』現在向僧團乞求草布地的懺悔。僧團現在給予他們草布地的懺悔。如果僧團時機已到，僧團容忍聽許。稟白如是。』

『大德僧團請聽！這些比丘共同爭鬥謾罵，乃至僧團現在給予他們草布地的懺悔。哪位長老容忍，就默然；不容忍者，請說出來。僧團已經給予這些比丘草布地的懺悔完畢。僧團容忍，因為默然的緣故。這件事就這樣保持。』這稱為現前毗尼、草布地滅犯罪諍。

什麼是草布地？那些...

【English Translation】 English version: 'Yes?' He replies: 'I wish to repent.' That Bhiksu (monk) should say to him: 'Do not do it again!' This is called Pratyaksa-vinaya (Presence-discipline, dealing with the matter in person), self-declaration extinguishing the dispute over offenses.

If one Bhiksu goes to two, three, or many Bhiksus; if two Bhiksus, even many Bhiksus, go to one Bhiksu, even many Bhiksus, it is the same.

If there are Bhiksus who quarrel and scold each other, committing evil deeds of body, speech, and mind, and later think: 'We quarrel and scold each other, committing evil deeds of body, speech, and mind. Now, would it be better to remove the offenses in the Sangha (community) and perform Trna-prastara (straw-spreading) repentance?' These Bhiksus listen to the removal of offenses in the Sangha, and the Sangha should perform for them the jñapti-dvitiya-karman (motion-and-one-resolution act) of Trna-prastara repentance.

Those quarreling Bhiksus should come to the Sangha, uncover their right shoulder, take off their shoes, kneel down and report: 'Venerable Sangha, please listen! We have quarreled and scolded each other, committing evil deeds of body, speech, and mind, and later thought: 'We have quarreled and scolded each other, committing evil deeds of body, speech, and mind. Now, would it be better to remove the offenses in the Sangha and perform Trna-prastara repentance?' Now we ask the Sangha for Trna-prastara repentance.' After saying this three times, they all stretch out their hands and feet, prostrate on the ground facing the karma-acarya (ceremony master), and listen attentively to the Karman (act).

The karma-acarya chants: 'Venerable Sangha, please listen! These Bhiksus have quarreled and scolded each other, committing evil deeds of body, speech, and mind, and later thought: 'We have quarreled and scolded each other, committing evil deeds of body, speech, and mind. Now, would it be better to remove the offenses in the Sangha and perform Trna-prastara repentance?' Now they ask the Sangha for Trna-prastara repentance. The Sangha now grants them Trna-prastara repentance. If the Sangha is ready, let the Sangha listen and approve. I announce thus.'

'Venerable Sangha, please listen! These Bhiksus have quarreled and scolded each other, and now the Sangha grants them Trna-prastara repentance. Whoever among the elders approves, let them be silent; whoever does not approve, let them speak. The Sangha has completed granting these Bhiksus Trna-prastara repentance. The Sangha approves, because of the silence. This matter is thus maintained.' This is called Pratyaksa-vinaya, Trna-prastara extinguishing the dispute over offenses.

What is Trna-prastara? Those...

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比丘不復說斗原，僧亦不更問事根本。

優波離問佛言：「世尊！事諍以幾事滅？」佛言：「隨事諍用七事滅。」

若一比丘至一比丘所，作非法、非律、非佛教滅事諍，言：「是法、是律、是佛教。」若以此滅事諍，名為非法滅。若一比丘，至二比丘乃至僧所；若二比丘乃至僧，至一比丘乃至僧所，亦如是。

若一比丘至一比丘所，作如法、如律、如佛所教滅事諍，言：「是法、是律、是佛所教。」若以此滅事諍，名為如法滅。若一比丘，至二、三比丘乃至僧所；若二比丘乃至僧，至一比丘乃至僧所，亦如是。

五分律第四分之二羯磨法

佛在舍衛城。爾時有一比丘故出不凈，犯僧伽婆尸沙，不覆藏。不知云何？問諸比丘，諸比丘亦不知，以是白佛。佛以是事集比丘僧，告諸比丘：「是比丘犯僧伽婆尸沙，不覆藏。今聽僧與彼比丘作白四羯磨六夜行摩那埵。」

犯罪比丘應偏袒右肩，脫革屣，禮僧足已，䠒跪白：「大德僧聽！我某甲比丘故出不凈，犯僧伽婆尸沙，不覆藏，今從僧乞六夜行摩那埵。愿僧與我六夜行摩那埵！」如是三乞。

應一比丘唱言：「大德僧聽！此某甲比丘故出不凈，犯僧伽婆尸沙，不覆藏，從僧乞六夜行摩那埵。僧今與某甲六夜行摩那埵。若僧時

【現代漢語翻譯】 現代漢語譯本：比丘不應再提起爭鬥的起源，僧團也不應再追問事情的根本。

優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀說：『世尊！事端爭論通過幾種方式可以平息？』佛陀說：『根據事端爭論的不同情況，可以用七種方式來平息。』

如果一個比丘去到另一個比丘那裡，製造非法、非戒律、非佛陀教導的事端爭論，說：『這是法、這是戒律、這是佛陀的教導。』如果用這種方式來平息事端爭論，就稱為非法平息。如果一個比丘去到兩個比丘乃至僧團那裡；如果兩個比丘乃至僧團，去到一個比丘乃至僧團那裡，也像這樣處理。

如果一個比丘去到另一個比丘那裡，製造如法、如戒律、如佛陀所教導的事端爭論，說：『這是法、這是戒律、這是佛陀所教導的。』如果用這種方式來平息事端爭論，就稱為如法平息。如果一個比丘去到兩三個比丘乃至僧團那裡；如果兩個比丘乃至僧團，去到一個比丘乃至僧團那裡，也像這樣處理。

《五分律》（Panca-vinaya）第四分之二 羯磨法

佛陀在舍衛城（Sravasti）的時候。當時有一位比丘故意遺精，犯了僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪），沒有隱瞞。不知道該怎麼辦？就去問其他比丘，其他比丘也不知道，於是就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『這位比丘犯了僧伽婆尸沙罪，沒有隱瞞。現在允許僧團給這位比丘進行白四羯磨（Jnapti-caturtha-karma，一種懺罪儀式），進行六夜的行摩那埵（Manatva，懺悔期）。』

犯罪的比丘應該袒露右肩，脫掉鞋子，禮拜僧團的腳，然後跪下稟告：『大德僧團請聽！我某甲比丘故意遺精，犯了僧伽婆尸沙罪，沒有隱瞞，現在向僧團請求六夜的行摩那埵。希望僧團給我六夜的行摩那埵！』像這樣請求三次。

應該由一位比丘唱言：『大德僧團請聽！這位某甲比丘故意遺精，犯了僧伽婆尸沙罪，沒有隱瞞，向僧團請求六夜的行摩那埵。僧團現在給予某甲六夜的行摩那埵。如果僧團認為時

【English Translation】 English version: A Bhikkhu should no longer speak of the origin of the dispute, and the Sangha should no longer inquire into the root of the matter.

Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'Venerable One! By how many means can disputes be settled?' The Buddha said: 'Depending on the nature of the dispute, it can be settled by seven means.'

If a Bhikkhu goes to another Bhikkhu and creates a dispute that is unlawful, not in accordance with the Vinaya, and not in accordance with the Buddha's teachings, saying: 'This is the Dharma, this is the Vinaya, this is the Buddha's teaching.' If the dispute is settled in this way, it is called an unlawful settlement. If a Bhikkhu goes to two Bhikkhus or even the Sangha; if two Bhikkhus or even the Sangha go to one Bhikkhu or even the Sangha, it is to be handled in the same way.

If a Bhikkhu goes to another Bhikkhu and creates a dispute that is lawful, in accordance with the Vinaya, and in accordance with the Buddha's teachings, saying: 'This is the Dharma, this is the Vinaya, this is what the Buddha taught.' If the dispute is settled in this way, it is called a lawful settlement. If a Bhikkhu goes to two or three Bhikkhus or even the Sangha; if two Bhikkhus or even the Sangha go to one Bhikkhu or even the Sangha, it is to be handled in the same way.

Panca-vinaya (Five-Part Vinaya), Fourth Part, Section Two: Karma Procedures

The Buddha was in Sravasti. At that time, there was a Bhikkhu who intentionally emitted semen, committing a Sanghavasesa (an offense requiring initial and subsequent meetings of the Sangha), and did not conceal it. Not knowing what to do, he asked the other Bhikkhus, but they did not know either, so they reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus and told the Bhikkhus: 'This Bhikkhu has committed a Sanghavasesa offense and has not concealed it. Now, I allow the Sangha to perform a Jnapti-caturtha-karma (formal act with four announcements) for this Bhikkhu, and to undergo six nights of Manatva (probation).'

The offending Bhikkhu should expose his right shoulder, remove his sandals, bow to the feet of the Sangha, and then kneel and report: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, intentionally emitted semen, committing a Sanghavasesa offense, and did not conceal it. Now I request six nights of Manatva from the Sangha. I hope the Sangha will grant me six nights of Manatva!' He should request this three times.

One Bhikkhu should announce: 'Venerable Sangha, please listen! This Bhikkhu so-and-so intentionally emitted semen, committing a Sanghavasesa offense, and did not conceal it. He requests six nights of Manatva from the Sangha. The Sangha now grants so-and-so six nights of Manatva. If it seems appropriate to the Sangha,'

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到僧忍聽。白如是。」

「大德僧聽！此某甲比丘故出不凈，乃至僧今與某甲六夜行摩那埵。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧與某甲比丘六夜行摩那埵竟；僧忍，默然故。是事如是持。」

彼比丘應日日至僧中，偏袒右肩，脫革屣，禮僧足，䠒跪白言：「大德僧聽！我某甲比丘故出不凈，犯僧伽婆尸沙，不覆藏。從僧乞六夜行摩那埵，僧已與我六夜行摩那埵。我今行摩那埵已若干日，余若干日在，諸大德憶知。」

過六夜已，應從僧乞阿浮呵那，白言：「大德僧聽！我某甲比丘故出不凈，犯僧伽婆尸沙，不覆藏。從僧乞六夜行摩那埵，僧已與我六夜行摩那埵。我六夜行摩那埵竟，今從僧乞阿浮呵那。愿僧與我阿浮呵那！」如是三乞。

應一比丘唱言：「大德僧聽！此某甲比丘故出不凈，犯僧伽婆尸沙，不覆藏。從僧乞六夜行摩那埵，僧已與六夜行摩那埵。彼比丘六夜行摩那埵竟，從僧乞阿浮呵那。僧今與某甲阿浮呵那。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘故出不凈，乃至僧今與某甲阿浮呵那。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧與某甲比丘阿浮呵那竟；僧忍，默然故。是事如是持。」

有一

【現代漢語翻譯】 現代漢語譯本： 到僧團中稟告，像這樣說： 『諸位大德僧眾請聽！這位某甲比丘故意遺漏不凈之物，乃至僧團現在給予某甲六夜的行摩那埵（懺悔期）。哪位長老同意，就保持沉默；不同意的，請說出來。』這樣重複第二遍、第三遍。 『僧團已經給予某甲比丘六夜的行摩那埵完畢；僧團同意，所以保持沉默。這件事就這樣決定了。』 那位比丘應該每天到僧團中，袒露右肩，脫掉革屣（鞋子），禮拜僧眾的腳，跪著稟告說：『諸位大德僧眾請聽！我某甲比丘故意遺漏不凈之物，犯了僧伽婆尸沙（僧殘罪），沒有隱瞞。向僧團請求六夜的行摩那埵，僧團已經給予我六夜的行摩那埵。我現在行摩那埵已經若干日，還剩下若干日，請各位大德知曉。』 過了六夜之後，應該向僧團請求阿浮呵那（除罪），稟告說：『諸位大德僧眾請聽！我某甲比丘故意遺漏不凈之物，犯了僧伽婆尸沙（僧殘罪），沒有隱瞞。向僧團請求六夜的行摩那埵，僧團已經給予我六夜的行摩那埵。我六夜的行摩那埵已經完畢，現在向僧團請求阿浮呵那（除罪）。愿僧團給予我阿浮呵那！』這樣請求三次。 應該由一位比丘宣告說：『諸位大德僧眾請聽！這位某甲比丘故意遺漏不凈之物，犯了僧伽婆尸沙（僧殘罪），沒有隱瞞。向僧團請求六夜的行摩那埵，僧團已經給予六夜的行摩那埵。這位比丘六夜的行摩那埵已經完畢，向僧團請求阿浮呵那（除罪）。僧團現在給予某甲阿浮呵那（除罪）。如果僧團時機已到，請僧團同意並聽取。稟告如上。』 『諸位大德僧眾請聽！這位某甲比丘故意遺漏不凈之物，乃至僧團現在給予某甲阿浮呵那（除罪）。哪位長老同意，就保持沉默；不同意的，請說出來。』這樣重複第二遍、第三遍。 『僧團已經給予某甲比丘阿浮呵那（除罪）完畢；僧團同意，所以保持沉默。這件事就這樣決定了。』 有一個

【English Translation】 English version: Go to the Sangha and report, saying thus: 'Venerable Sangha, please listen! This Bhikshu (monk) named so-and-so deliberately emitted impure substance, and now the Sangha is giving so-and-so a six-night Mana-tatta (period of penance). Whoever among the elders agrees, remain silent; whoever disagrees, speak up.' Repeat this a second and third time. 'The Sangha has completed giving the Bhikshu (monk) named so-and-so a six-night Mana-tatta (period of penance); the Sangha agrees, therefore remains silent. This matter is thus decided.' That Bhikshu (monk) should go to the Sangha every day, expose his right shoulder, take off his leather shoes, prostrate at the feet of the Sangha, kneel and report: 'Venerable Sangha, please listen! I, Bhikshu (monk) named so-and-so, deliberately emitted impure substance, committed a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), and did not conceal it. I requested a six-night Mana-tatta (period of penance) from the Sangha, and the Sangha has given me a six-night Mana-tatta (period of penance). I have now completed so many days of Mana-tatta (period of penance), and so many days remain. May the venerable ones be aware.' After six nights have passed, he should request Abbhāna (absolution) from the Sangha, reporting: 'Venerable Sangha, please listen! I, Bhikshu (monk) named so-and-so, deliberately emitted impure substance, committed a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), and did not conceal it. I requested a six-night Mana-tatta (period of penance) from the Sangha, and the Sangha has given me a six-night Mana-tatta (period of penance). I have completed my six-night Mana-tatta (period of penance), and now I request Abbhāna (absolution) from the Sangha. May the Sangha grant me Abbhāna (absolution)!' Request this three times. One Bhikshu (monk) should announce: 'Venerable Sangha, please listen! This Bhikshu (monk) named so-and-so deliberately emitted impure substance, committed a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), and did not conceal it. He requested a six-night Mana-tatta (period of penance) from the Sangha, and the Sangha has given him a six-night Mana-tatta (period of penance). That Bhikshu (monk) has completed his six-night Mana-tatta (period of penance), and requests Abbhāna (absolution) from the Sangha. The Sangha now grants so-and-so Abbhāna (absolution). If the Sangha is ready, may the Sangha agree and listen. The report is as above.' 'Venerable Sangha, please listen! This Bhikshu (monk) named so-and-so deliberately emitted impure substance, and now the Sangha is giving so-and-so Abbhāna (absolution). Whoever among the elders agrees, remain silent; whoever disagrees, speak up.' Repeat this a second and third time. 'The Sangha has completed giving the Bhikshu (monk) named so-and-so Abbhāna (absolution); the Sangha agrees, therefore remains silent. This matter is thus decided.' There is a

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比丘故出不凈，犯僧伽婆尸沙，覆藏一夜。不知云何？問諸比丘，諸比丘亦不知，以是白佛。佛以是事集比丘僧，告諸比丘：「今聽僧白四羯磨與此比丘作一夜別住法。」

犯罪比丘應至僧中，如是白：「大德僧聽！我某甲比丘故出不凈，犯僧伽婆尸沙，覆藏一夜，今從僧乞一夜別住法。愿僧與我一夜別住法！」如是三乞。

應一比丘唱言：「大德僧聽！此某甲比丘故出不凈，犯僧伽婆尸沙，覆藏一夜，從僧乞一夜別住法。今僧與某甲一夜別住法。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘故出不凈，乃至僧今與某甲一夜別住法。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧已與某甲比丘一夜別住竟；僧忍，默然故。是事如是持。」

彼比丘一夜別住竟，應從僧乞行摩那埵，乃至阿浮呵那，僧亦如上與之。

有一比丘故出不凈，犯僧伽婆尸沙，不覆藏，從僧乞行摩那埵。於六夜中復犯，亦不覆藏。不知云何？問諸比丘，諸比丘亦不知，以是白佛。佛以是事集比丘僧，告諸比丘：「今聽彼比丘更從僧乞行摩那埵，僧亦應白四羯磨更與彼比丘行摩那埵。彼比丘六夜行竟，應復更從僧乞行本摩那埵，僧亦應白四羯磨與之。」

彼比丘更從僧乞言：「

【現代漢語翻譯】 現代漢語譯本： 如果一位比丘明知故犯地遺精，觸犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），並隱瞞了一夜，他不知道該怎麼辦。他去問其他比丘，但他們也不知道，於是他將此事稟告了佛陀。佛陀因此事召集了比丘僧團，告訴比丘們：『現在允許僧團通過白四羯磨（Baisi Jiemo，四次羯磨表決）給予這位比丘一夜的別住法（Biezhufa，隔離居住）。』 犯罪的比丘應當來到僧團中，這樣稟告：『尊敬的僧團請聽！我某甲比丘明知故犯地遺精，觸犯了僧伽婆尸沙，並隱瞞了一夜，現在向僧團請求一夜的別住法。愿僧團給予我一夜的別住法！』這樣請求三次。 應該由一位比丘唱言：『尊敬的僧團請聽！這位某甲比丘明知故犯地遺精，觸犯了僧伽婆尸沙，並隱瞞了一夜，現在向僧團請求一夜的別住法。現在僧團給予某甲一夜的別住法。如果僧團時機已到，請僧團容忍聽取。稟告完畢。』 『尊敬的僧團請聽！這位某甲比丘明知故犯地遺精，乃至僧團現在給予某甲一夜的別住法。哪位長老容忍，就默然；不容忍者，請說出來。』這樣重複第二遍、第三遍。 『僧團已經給予某甲比丘一夜的別住法完畢；僧團容忍，所以默然。此事就這樣執行。』 那位比丘一夜的別住結束后，應當向僧團請求行摩那埵（Manatuo，意為『意樂』，一種懺悔法），乃至阿浮呵那（Afuheina，意為『拔罪』，恢復僧人資格），僧團也應如上述方法給予他。 如果有一位比丘明知故犯地遺精，觸犯了僧伽婆尸沙，但沒有隱瞞，並向僧團請求行摩那埵。在六夜中再次犯戒，也沒有隱瞞。他不知道該怎麼辦。他去問其他比丘，但他們也不知道，於是他將此事稟告了佛陀。佛陀因此事召集了比丘僧團，告訴比丘們：『現在允許那位比丘再次向僧團請求行摩那埵，僧團也應該通過白四羯磨再次給予那位比丘行摩那埵。那位比丘六夜行法結束后，應該再次向僧團請求行本摩那埵（Benmanatuo，根本摩那埵），僧團也應該通過白四羯磨給予他。』 那位比丘再次向僧團請求說：

【English Translation】 English version: If a Bhikkhu (Buddhist monk) knowingly emits semen, committing a Sanghavasesa (an offense requiring a meeting of the Sangha), and conceals it for one night, he does not know what to do. He asks the other Bhikkhus, but they also do not know, so he reports the matter to the Buddha. The Buddha, because of this matter, assembles the Bhikkhu Sangha (community of monks), and tells the Bhikkhus: 'Now, let the Sangha, through Baisi Jiemo (formal act of the Sangha involving four announcements), grant this Bhikkhu one night of Biezhufa (separate dwelling).' The offending Bhikkhu should come to the Sangha and report thus: 'Venerable Sangha, please listen! I, Bhikkhu so-and-so, knowingly emitted semen, committing a Sanghavasesa, and concealed it for one night. Now I request from the Sangha one night of separate dwelling. May the Sangha grant me one night of separate dwelling!' He should request this three times. One Bhikkhu should announce: 'Venerable Sangha, please listen! This Bhikkhu so-and-so knowingly emitted semen, committing a Sanghavasesa, and concealed it for one night. Now he requests from the Sangha one night of separate dwelling. Now the Sangha grants Bhikkhu so-and-so one night of separate dwelling. If the Sangha is ready, let the Sangha listen patiently. The announcement is complete.' 'Venerable Sangha, please listen! This Bhikkhu so-and-so knowingly emitted semen, and the Sangha now grants Bhikkhu so-and-so one night of separate dwelling. Whoever among the elders agrees, let him be silent; whoever does not agree, let him speak.' This is repeated a second and third time. 'The Sangha has completed granting Bhikkhu so-and-so one night of separate dwelling; the Sangha agrees, therefore it is silent. This matter is thus carried out.' After that Bhikkhu has completed one night of separate dwelling, he should request from the Sangha to undergo Manatuo (penance), up to Afuheina (reinstatement), and the Sangha should grant it to him as described above. If a Bhikkhu knowingly emits semen, committing a Sanghavasesa, but does not conceal it, and requests from the Sangha to undergo Manatuo. If he offends again within six nights, and does not conceal it. He does not know what to do. He asks the other Bhikkhus, but they also do not know, so he reports the matter to the Buddha. The Buddha, because of this matter, assembles the Bhikkhu Sangha, and tells the Bhikkhus: 'Now, let that Bhikkhu request again from the Sangha to undergo Manatuo, and the Sangha should again, through Baisi Jiemo, grant that Bhikkhu to undergo Manatuo. After that Bhikkhu has completed six nights of practice, he should again request from the Sangha to undergo Benmanatuo (original Manatuo), and the Sangha should also, through Baisi Jiemo, grant it to him.' That Bhikkhu requests again from the Sangha, saying:

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我某甲比丘先故出不凈，犯僧伽婆尸沙，不覆藏，從僧乞行摩那埵；僧與我行摩那埵。我於六夜中更犯，不覆藏，今從僧更乞行摩那埵。愿更與我行摩那埵！」如是三乞。

應一比丘如其乞辭，白四羯磨與之。

彼六夜行竟，復更從僧乞行本六夜摩那埵，言：「我某甲比丘先故出不凈，犯僧伽婆尸沙，不覆藏；從僧乞行摩那埵，僧與我行摩那埵。我於六夜中更犯，不覆藏；復從僧乞行六夜摩那埵。我已六夜行摩那埵竟，今從僧乞行本六夜摩那埵。愿僧與我行本六夜摩那埵！」如是三乞。

應一比丘如其乞辭白四羯磨與之。

彼比丘行本六夜摩那埵竟，應如上乞阿浮呵那，僧亦如上與之。

有一比丘故出不凈，犯僧伽婆尸沙，覆藏一夜，僧與一夜別住。于中復犯，亦覆藏一夜，不知云何？問諸比丘，諸比丘亦不知，以是白佛。佛以是事集比丘僧，告諸比丘：「今聽彼比丘更從僧乞一夜別住，僧亦應白四羯磨更與一夜別住。彼一夜別住竟，應復更從僧乞本一夜別住，僧亦應白四羯磨與之。」

彼比丘更從僧乞一夜別住言：「我某甲比丘，先故出不凈，犯僧伽婆尸沙，覆藏一夜；從僧乞一夜別住，僧與我一夜別住。我于中復犯，亦一夜覆藏；今更從僧乞一夜別住。愿僧更與我一夜別住

【現代漢語翻譯】 現代漢語譯本： 某甲比丘先前故意遺精，犯了僧伽婆尸沙（僧殘罪），沒有隱瞞，向僧團請求進行摩那埵（懺悔期）；僧團允許我進行摩那埵。我在六個夜晚中再次犯戒，沒有隱瞞，現在向僧團再次請求進行摩那埵。希望再次允許我進行摩那埵！』這樣請求三次。

應該由一位比丘按照他請求的措辭，稟告四羯磨（僧團決議），允許他。

他在六個夜晚的懺悔期結束后，再次向僧團請求進行原本的六個夜晚的摩那埵，說：『我某甲比丘先前故意遺精，犯了僧伽婆尸沙，沒有隱瞞；向僧團請求進行摩那埵，僧團允許我進行摩那埵。我在六個夜晚中再次犯戒，沒有隱瞞；再次向僧團請求進行六個夜晚的摩那埵。我已經完成了六個夜晚的摩那埵，現在向僧團請求進行原本的六個夜晚的摩那埵。希望僧團允許我進行原本的六個夜晚的摩那埵！』這樣請求三次。

應該由一位比丘按照他請求的措辭，稟告四羯磨，允許他。

那位比丘完成原本的六個夜晚的摩那埵后，應該如上請求阿浮呵那（出罪），僧團也應該如上允許他。

有一位比丘故意遺精，犯了僧伽婆尸沙，隱瞞了一個夜晚，僧團給予一個夜晚的別住（隔離）。在此期間再次犯戒，也隱瞞了一個夜晚，不知道該怎麼辦？詢問各位比丘，各位比丘也不知道，因此將此事稟告佛陀。佛陀因為這件事召集比丘僧團，告訴各位比丘：『現在允許那位比丘再次向僧團請求一個夜晚的別住，僧團也應該稟告四羯磨，再次給予一個夜晚的別住。他完成一個夜晚的別住后，應該再次向僧團請求原本一個夜晚的別住，僧團也應該稟告四羯磨，允許他。』

那位比丘再次向僧團請求一個夜晚的別住，說：『我某甲比丘，先前故意遺精，犯了僧伽婆尸沙，隱瞞了一個夜晚；向僧團請求一個夜晚的別住，僧團給予我一個夜晚的別住。我在此期間再次犯戒，也隱瞞了一個夜晚；現在再次向僧團請求一個夜晚的別住。希望僧團再次給予我一個夜晚的別住！』

【English Translation】 English version: 'I, monk so-and-so, previously deliberately emitted semen, committing a Sanghavasesa (an offense requiring a meeting of the Sangha), without concealing it, and requested Manatta (probation) from the Sangha; the Sangha granted me Manatta. I further violated the rule during the six nights, without concealing it, and now request Manatta from the Sangha again. I wish to be granted Manatta again!' He should request this three times.

One monk should, according to his request, inform the Sangha with a four-karma motion to grant it to him.

After he has completed the six nights of probation, he should again request the original six nights of Manatta from the Sangha, saying: 'I, monk so-and-so, previously deliberately emitted semen, committing a Sanghavasesa, without concealing it; I requested Manatta from the Sangha, and the Sangha granted me Manatta. I further violated the rule during the six nights, without concealing it; I again requested six nights of Manatta from the Sangha. I have completed the six nights of Manatta, and now request the original six nights of Manatta from the Sangha. I wish the Sangha to grant me the original six nights of Manatta!' He should request this three times.

One monk should, according to his request, inform the Sangha with a four-karma motion to grant it to him.

After that monk has completed the original six nights of Manatta, he should request Abbhana (absolution) as above, and the Sangha should grant it to him as above.

There was a monk who deliberately emitted semen, committing a Sanghavasesa, and concealed it for one night, and the Sangha gave him one night of Parivasa (penance). During this time, he committed the offense again and concealed it for one night, not knowing what to do. He asked the monks, but the monks also did not know, so they reported this matter to the Buddha. The Buddha gathered the Sangha of monks because of this matter and told the monks: 'Now allow that monk to request another night of Parivasa from the Sangha, and the Sangha should also inform the Sangha with a four-karma motion to grant another night of Parivasa. After he has completed one night of Parivasa, he should again request the original one night of Parivasa from the Sangha, and the Sangha should also inform the Sangha with a four-karma motion to grant it to him.'

That monk again requested one night of Parivasa from the Sangha, saying: 'I, monk so-and-so, previously deliberately emitted semen, committing a Sanghavasesa, and concealed it for one night; I requested one night of Parivasa from the Sangha, and the Sangha gave me one night of Parivasa. During this time, I committed the offense again and concealed it for one night; now I again request one night of Parivasa from the Sangha. I wish the Sangha to grant me another night of Parivasa!'

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！」如是三乞。

應一比丘如其乞辭白四羯磨與之。

彼一夜別住竟，復應更從僧乞本一夜別住，言：「我某甲比丘先故出不凈，犯僧伽婆尸沙，一夜覆藏；從僧乞一夜別住，僧與我一夜別住。我于中復犯，亦一夜覆藏；復從僧乞一夜別住，僧復與我一夜別住。我已一夜別住竟，今從僧乞本一夜別住。愿僧與我本一夜別住！」如是三乞。

應一比丘如其乞辭白四羯磨與之。

彼比丘本一夜別住竟，應如上乞行六夜摩那埵。行摩那埵竟，復應如上乞阿浮呵那，僧皆應如上白四羯磨與之。

有一比丘故出不凈，犯僧伽婆尸沙，覆藏一夜，僧如上與一夜別住。于中復犯，亦覆藏一夜，僧復如上更與一夜別住。行竟，僧復如上與本一夜別住。行竟，僧復如上與六夜摩那埵。于中復犯，不覆藏，僧復如上與六夜摩那埵。彼六夜行竟，僧復如上與行本摩那埵。行竟，然後如上與阿浮呵那。

若比丘犯一僧伽婆尸沙乃至眾多，覆藏二夜乃至眾多夜；僧若與別住者，但計覆藏最久者，隨日數與別住。若僧與別住，後於中更犯，若覆藏，僧應隨日更與別住；若不覆藏，僧應如上與六夜摩那埵。更別住竟、摩那埵竟，僧復應如上更與本別住。與本別住竟，與六夜摩那埵。若於中復犯，僧復應與六夜摩

【現代漢語翻譯】 現代漢語譯本： 像這樣請求三次。

一位比丘應該按照他請求的措辭，通過四次羯磨（羯磨指僧團的議事和決議程式）給予他（別住）。

他在完成一夜的別住后，應該再次向僧團請求原本一夜的別住，說：『我某甲（比丘的名字）比丘，先前故意排出不凈之物，觸犯了僧伽婆尸沙（僧殘罪），隱瞞了一夜；向僧團請求一夜的別住，僧團給予了我一夜的別住。我在其中再次犯戒，也隱瞞了一夜；再次向僧團請求一夜的別住，僧團再次給予了我一夜的別住。我已經完成了一夜的別住，現在向僧團請求原本一夜的別住。希望僧團給予我原本一夜的別住！』像這樣請求三次。

一位比丘應該按照他請求的措辭，通過四次羯磨給予他（別住）。

那位比丘完成原本一夜的別住后，應該像上面那樣請求進行六夜的摩那埵（懺悔期）。完成摩那埵后，又應該像上面那樣請求阿浮呵那（出罪），僧團都應該像上面那樣通過四次羯磨給予他（出罪）。

有一位比丘故意排出不凈之物，觸犯了僧伽婆尸沙，隱瞞了一夜，僧團像上面那樣給予了一夜的別住。在其中再次犯戒，也隱瞞了一夜，僧團再次像上面那樣給予了一夜的別住。完成（別住）后，僧團再次像上面那樣給予原本一夜的別住。完成（別住）后，僧團再次像上面那樣給予六夜的摩那埵。在其中再次犯戒，沒有隱瞞，僧團再次像上面那樣給予六夜的摩那埵。他完成六夜的（摩那埵）后，僧團再次像上面那樣給予進行原本的摩那埵。完成（摩那埵）后，然後像上面那樣給予阿浮呵那。

如果比丘觸犯了一條僧伽婆尸沙，乃至多條，隱瞞了兩夜，乃至多夜；僧團如果給予別住，只計算隱瞞時間最長的，按照天數給予別住。如果僧團給予別住后，在其中再次犯戒，如果隱瞞，僧團應該按照天數再次給予別住；如果不隱瞞，僧團應該像上面那樣給予六夜的摩那埵。完成再次的別住、完成摩那埵后，僧團又應該像上面那樣再次給予原本的別住。給予原本的別住后，給予六夜的摩那埵。如果在其中再次犯戒，僧團又應該給予六夜的摩那

【English Translation】 English version: He should beg thus three times.

One bhikkhu should, according to his request, inform the Sangha (Sangha means the monastic community) and give him (parivāsa (penance)) with a fourfold kamma (kamma refers to the procedures and resolutions of the Sangha).

When he has completed that one night's parivāsa, he should again beg the Sangha for the original one night's parivāsa, saying: 'I, bhikkhu (bhikkhu's name), formerly deliberately emitted semen, committed a Sanghādisesa (a class of serious offenses), and concealed it for one night; I begged the Sangha for one night's parivāsa, and the Sangha gave me one night's parivāsa. I again committed an offense in the midst of it, and also concealed it for one night; I again begged the Sangha for one night's parivāsa, and the Sangha again gave me one night's parivāsa. I have completed one night's parivāsa, and now I beg the Sangha for the original one night's parivāsa. May the Sangha give me the original one night's parivāsa!' He should beg thus three times.

One bhikkhu should, according to his request, inform the Sangha and give him (parivāsa) with a fourfold kamma.

When that bhikkhu has completed the original one night's parivāsa, he should, as above, beg for six nights' mānatta (probation). When he has completed mānatta, he should again, as above, beg for abbhāna (reinstatement), and the Sangha should, as above, give it to him with a fourfold kamma.

There was a bhikkhu who deliberately emitted semen, committed a Sanghādisesa, and concealed it for one night, and the Sangha, as above, gave him one night's parivāsa. He again committed an offense in the midst of it, and also concealed it for one night, and the Sangha again, as above, gave him one night's parivāsa. When he had completed (parivāsa), the Sangha again, as above, gave him the original one night's parivāsa. When he had completed (parivāsa), the Sangha again, as above, gave him six nights' mānatta. He again committed an offense in the midst of it, and did not conceal it, and the Sangha again, as above, gave him six nights' mānatta. When he had completed the six nights' (mānatta), the Sangha again, as above, gave him the original mānatta. When he had completed (mānatta), then, as above, they gave him abbhāna.

If a bhikkhu commits one Sanghādisesa, or even many, and conceals it for two nights, or even many nights; if the Sangha gives parivāsa, they should only count the longest period of concealment, and give parivāsa according to the number of days. If the Sangha gives parivāsa, and he again commits an offense in the midst of it, if he conceals it, the Sangha should again give parivāsa according to the number of days; if he does not conceal it, the Sangha should, as above, give six nights' mānatta. When he has completed the further parivāsa and completed mānatta, the Sangha should again, as above, give the original parivāsa. When they have given the original parivāsa, they give six nights' mānatta. If he again commits an offense in the midst of it, the Sangha should again give six nights' māna

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那埵。行竟，僧復應如上與本摩那埵，然後如上與阿浮呵那。

有一比丘犯二僧伽婆尸沙，同覆藏一夜；而向僧說犯一，覆藏一夜，僧與一夜別住。一夜別住竟，心生悔：「我實犯二僧伽婆尸沙，云何但說犯一，覆藏一夜？」復來僧中白言：「我實犯二僧伽婆尸沙，同一夜覆藏。」諸比丘以是白佛，佛言：「聽更與一夜別住。」彼比丘應具說上事三乞，應一比丘如其乞辭白四羯磨與之。

有一比丘犯一僧伽婆尸沙，覆藏二夜；向僧說覆藏一夜，僧與一夜別住。一夜別住竟，心生悔：「我實二夜覆藏，云何說一夜？」復來僧中以事白僧，諸比丘以是白佛，佛言：「聽僧更與一夜別住。」彼比丘應具說上事三乞，僧亦如其乞辭白四羯磨與之。

有一比丘犯僧伽婆尸沙，覆藏，罷道，后更出家受具足戒，即日說先所犯。諸比丘以是白佛，佛言：「應隨彼比丘未罷道時，覆藏日數與別住。」

有比丘犯僧伽婆尸沙，不覆藏，未行摩那埵，罷道；后還受具足戒已，覆藏。以是白佛，佛言：「應隨彼比丘后受戒來日數與別住。」

若比丘犯二僧伽婆尸沙，覆藏一、不覆藏一，罷道；后還受具足戒已，先所不覆藏，更覆藏；先所覆藏，更不覆藏。應隨彼比丘前覆藏，至罷道日數；后覆藏，從更受戒日

【現代漢語翻譯】 現代漢語譯本： 然後，應如前給予該摩那埵（Manatva，懺悔期），之後如前給予阿浮呵那（Abbuhana，出罪）。

有一位比丘（Bhiksu，佛教出家男眾）犯了兩個僧伽婆尸沙（Sanghavasesa，僧殘罪），共同覆藏一夜；但他向僧團說只犯了一個，覆藏一夜，僧團判處他一夜的別住（Parivasa，別住懺悔）。一夜別住結束后，他心生後悔：『我確實犯了兩個僧伽婆尸沙，為何只說犯了一個，覆藏一夜？』他又回到僧團中坦白說：『我確實犯了兩個僧伽婆尸沙，同一夜覆藏。』眾比丘將此事稟告佛陀（Buddha），佛陀說：『允許再給予一夜的別住。』那位比丘應詳細說明上述情況，乞求三次，應由一位比丘按照他的乞求，以四羯磨（Chatur-karma，四種羯磨法）的方式給予他別住。

有一位比丘犯了一個僧伽婆尸沙，覆藏二夜；但他向僧團說覆藏一夜，僧團判處他一夜的別住。一夜別住結束后，他心生後悔：『我確實覆藏了兩夜，為何說一夜？』他又回到僧團中將此事稟告僧團，眾比丘將此事稟告佛陀，佛陀說：『允許僧團再給予一夜的別住。』那位比丘應詳細說明上述情況，乞求三次，僧團也應按照他的乞求，以四羯磨的方式給予他別住。

有一位比丘犯了僧伽婆尸沙，覆藏，然後還俗，之後再次出家受具足戒（Upasampada，比丘戒），當日就說出先前所犯的罪行。眾比丘將此事稟告佛陀，佛陀說：『應按照那位比丘未還俗時，覆藏的日數給予別住。』

有比丘犯了僧伽婆尸沙，沒有覆藏，也未進行摩那埵，就還俗了；之後又重新受了具足戒，然後才覆藏。眾比丘將此事稟告佛陀，佛陀說：『應按照那位比丘重新受戒后的日數給予別住。』

如果比丘犯了兩個僧伽婆尸沙，覆藏一個，不覆藏一個，然後還俗；之後又重新受了具足戒，先前沒有覆藏的，現在又覆藏了；先前覆藏的，現在又不覆藏了。應按照那位比丘先前覆藏，直到還俗的日數；之後覆藏，從重新受戒之日算起。

【English Translation】 English version: Then, the Sangha should give the Manatva (penance period) to that monk as before, and then give the Abbuhana (absolution) as before.

There was a Bhiksu (Buddhist monk) who committed two Sanghavasesas (offenses requiring initial and subsequent meetings of the Sangha), concealing them together for one night; but he told the Sangha that he had committed only one, concealing it for one night, and the Sangha sentenced him to one night of Parivasa (probation). After the one night of Parivasa was over, he felt remorse: 'I really committed two Sanghavasesas, why did I only say I committed one, concealing it for one night?' He returned to the Sangha and confessed: 'I really committed two Sanghavasesas, concealing them on the same night.' The Bhiksus reported this matter to the Buddha, who said: 'Allow another night of Parivasa to be given.' That Bhiksu should explain the above situation in detail, requesting three times, and one Bhiksu should give him Parivasa according to his request, using the four Karmas (Chatur-karma, four types of procedures).

There was a Bhiksu who committed one Sanghavasesa, concealing it for two nights; but he told the Sangha that he had concealed it for one night, and the Sangha sentenced him to one night of Parivasa. After the one night of Parivasa was over, he felt remorse: 'I really concealed it for two nights, why did I say one night?' He returned to the Sangha and reported this matter to the Sangha, and the Bhiksus reported this matter to the Buddha, who said: 'Allow the Sangha to give another night of Parivasa.' That Bhiksu should explain the above situation in detail, requesting three times, and the Sangha should also give him Parivasa according to his request, using the four Karmas.

There was a Bhiksu who committed a Sanghavasesa, concealed it, then disrobed, and later re-ordained and received the Upasampada (full ordination), and on the same day confessed the offenses he had committed earlier. The Bhiksus reported this matter to the Buddha, who said: 'The number of days of concealment when that Bhiksu had not disrobed should be used to determine the Parivasa.'

There was a Bhiksu who committed a Sanghavasesa, did not conceal it, and did not undergo Manatva, then disrobed; later he re-ordained and then concealed it. The Bhiksus reported this matter to the Buddha, who said: 'The number of days from when that Bhiksu re-ordained should be used to determine the Parivasa.'

If a Bhiksu commits two Sanghavasesas, conceals one and does not conceal one, then disrobes; later he re-ordains, and the one he did not conceal earlier, he now conceals; the one he concealed earlier, he now does not conceal. The number of days that Bhiksu concealed earlier, until he disrobed, should be counted; the subsequent concealment should be counted from the day of re-ordination.

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數，與別住。

若比丘犯僧伽婆尸沙，覆藏，罷道；后還受具足戒已，復覆藏。應隨彼比丘前後覆藏日數，與別住。

若比丘犯僧伽婆尸沙，不覆藏，罷道。后還受具足戒已，亦不覆藏，應與其六夜摩那埵。

若比丘犯僧伽婆尸沙，作沙彌、狂心、散亂心、病壞心，僧與作不見罪羯磨、不悔過羯磨、不捨惡邪見羯磨，皆如罷道說。

若比丘犯僧伽婆尸沙，知數多少，或一罪、或異罪，覆藏罷道，后還受具足戒已不覆藏；或先不覆藏罷道，后受具足戒已覆藏；或先半覆藏、半不覆藏，后受戒已，先覆藏者更不覆藏，先不覆藏者更覆藏；或先、后皆覆藏，行別住法，皆如前說。若前、后皆不覆藏，行六夜摩那埵，亦如上。若作沙彌，乃至不捨惡邪見羯磨，亦如是。

若比丘于別住中罷道，后還受具足戒，應計先別住日數，但更足，令足行本別住亦如是。若作沙彌，乃至不捨惡邪見羯磨，亦如是。

若比丘於行摩那埵中罷道，后還受具足戒，足日亦如是；行本摩那埵亦如是。若作沙彌，乃至不捨惡邪見羯磨，亦如是。

若比丘行別住竟，及行本別住竟，未與摩那埵罷道；后還受具足戒，應令行摩那埵。

若行摩那埵竟，及行本摩那埵竟，未與阿浮呵那，后還受具足戒，應

【現代漢語翻譯】 現代漢語譯本 如果一位比丘（bhikkhu，佛教僧侶）犯了僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪），並加以隱瞞，然後還俗；之後又重新受了具足戒（upasampadā，佛教中的正式出家受戒），再次犯了隱瞞罪。那麼，應該根據這位比丘前後隱瞞的天數，判處他別住（parivāsa，一種懺悔期）。 如果一位比丘犯了僧伽婆尸沙，但不隱瞞，然後還俗。之後又重新受了具足戒，也沒有隱瞞，那麼應該判處他六夜摩那埵（mānatta，一種更嚴格的懺悔期）。 如果一位比丘犯了僧伽婆尸沙，然後做了沙彌（śrāmaṇera，見習僧侶）、或者精神錯亂、或者心神散亂、或者精神崩潰，僧團對他進行了不見罪羯磨（tajjaniyakammas，不見罪羯磨）、不悔過羯磨（pabbajaniyakamma，令其驅逐羯磨）、不捨惡邪見羯磨（ussāpaniyakamma，不捨惡邪見羯磨），這些情況都按照還俗的情況處理。 如果一位比丘犯了僧伽婆尸沙，知道罪行的數量，或者是一個罪行、或者是不同的罪行，隱瞞后還俗，之後又重新受了具足戒，但不隱瞞；或者先不隱瞞就還俗，之後受了具足戒后反而隱瞞；或者先前一半隱瞞、一半不隱瞞，後來受戒后，先前隱瞞的不再隱瞞，先前不隱瞞的反而隱瞞；或者先前和後來都隱瞞，需要進行別住的，都按照前面所說的處理。如果先前和後來都不隱瞞，需要進行六夜摩那埵的，也按照上面所說的處理。如果做了沙彌，乃至不捨棄惡邪見羯磨，也按照上述情況處理。 如果一位比丘在別住期間還俗，之後又重新受了具足戒，應該計算他先前別住的天數，但要補足，使之完成原本應有的別住。如果做了沙彌，乃至不捨棄惡邪見羯磨，也按照上述情況處理。 如果一位比丘在進行摩那埵期間還俗，之後又重新受了具足戒，補足天數也按照上述方法處理；完成原本應有的摩那埵也按照上述方法處理。如果做了沙彌，乃至不捨棄惡邪見羯磨，也按照上述情況處理。 如果一位比丘完成了別住，以及完成了原本應有的別住，但還沒有被給予阿浮呵那（abbhāna，出罪），就還俗了；之後又重新受了具足戒，應該讓他進行摩那埵。 如果完成了摩那埵，以及完成了原本應有的摩那埵，但還沒有被給予阿浮呵那，之後又重新受了具足戒，應該...

【English Translation】 English version If a bhikkhu (Buddhist monk) commits a saṃghāvaśeṣa (a serious offense second only to pārājika) and conceals it, then disrobes; and later receives full ordination (upasampadā, formal ordination in Buddhism) again and conceals it again, he should be given parivāsa (a period of probation) according to the number of days he concealed it before and after. If a bhikkhu commits a saṃghāvaśeṣa but does not conceal it, then disrobes; and later receives full ordination again and also does not conceal it, he should be given six nights of mānatta (a more rigorous period of probation). If a bhikkhu commits a saṃghāvaśeṣa, then becomes a śrāmaṇera (novice monk), or becomes mentally deranged, or becomes mentally scattered, or has a mental breakdown, and the Saṅgha (Buddhist monastic community) performs a tajjaniyakammas (act of censure), a pabbajaniyakamma (act of expulsion), or an ussāpaniyakamma (act of not abandoning wrong views), all these cases are treated as if he had disrobed. If a bhikkhu commits a saṃghāvaśeṣa, knows the number of offenses, whether it is one offense or different offenses, conceals it and then disrobes, and later receives full ordination again but does not conceal it; or first does not conceal it and then disrobes, and later after receiving full ordination conceals it; or previously conceals it partially and does not conceal it partially, and later after receiving ordination, what was previously concealed is no longer concealed, and what was previously not concealed is now concealed; or previously and later both conceal it, and needs to undergo parivāsa, all are treated as described before. If previously and later both do not conceal it, and needs to undergo six nights of mānatta, it is also treated as above. If he becomes a śrāmaṇera, up to not abandoning wrong views, it is also treated in this way. If a bhikkhu disrobes during parivāsa, and later receives full ordination again, the number of days of previous parivāsa should be counted, but it should be supplemented to complete the original parivāsa. If he becomes a śrāmaṇera, up to not abandoning wrong views, it is also treated in this way. If a bhikkhu disrobes during mānatta, and later receives full ordination again, supplementing the days is also treated in the same way; completing the original mānatta is also treated in the same way. If he becomes a śrāmaṇera, up to not abandoning wrong views, it is also treated in this way. If a bhikkhu completes parivāsa, and completes the original parivāsa, but has not been given abbhāna (absolution), and then disrobes; and later receives full ordination again, he should be made to undergo mānatta. If he completes mānatta, and completes the original mānatta, but has not been given abbhāna, and later receives full ordination again, he should...

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與阿浮呵那。若作沙彌，乃至不捨惡邪見羯磨，亦如是。

若比丘犯僧伽婆尸沙，知所犯數，知覆藏日；如法從僧乞別住，如法從僧乞摩那埵，如法從僧乞本日，如法從僧乞阿浮呵那。僧若皆如法與，是人名為清凈；僧若一事不如法與，是人不名清凈。

有二比丘犯僧伽婆尸沙，一比丘知犯，一比丘不知犯，俱覆藏。以是白佛，佛言：「知犯者，應與別住；不知犯者，應與摩那埵。」憶、不憶亦如是。

有二比丘犯僧伽婆尸沙，覆藏。一比丘作一想；一比丘作異想，或言是波羅夷、或言偷蘭遮，乃至惡說。以是白佛，佛言：「作一想者，應與別住；作異想者，應與摩那埵。」

有諸比丘或行別住時、或行摩那埵時、或阿浮呵那時命過。諸比丘以是白佛：「彼為是具戒命過？為是破戒命過？」佛言：「皆是具戒。」

有比丘犯僧伽婆尸沙不知罪數，亦忘覆藏久近。以是白佛，佛言：「從其憶犯已來與別住。」疑亦如是。

有比丘於一切人覆藏；有比丘于彼人覆藏，於此人不覆藏；有比丘在此土覆藏，在彼土不覆藏。諸比丘以是白佛。佛言：「一切覆藏名為覆藏。若於和尚、阿阇梨、所敬畏人間覆藏，不名覆藏；于餘人間覆藏，名為覆藏。若於此土以多人識重，不欲令知覆藏，不名

【現代漢語翻譯】 現代漢語譯本 與阿浮呵那（Abbhana，恢復戒律資格）。若作為沙彌（Sramanera，沙彌），乃至不放棄邪惡的見解而進行羯磨（Karma，業），也應如此處理。

若比丘（Bhikkhu，出家男眾）犯僧伽婆尸沙（Sanghavasesa，僧殘罪），知道所犯的次數，知道覆藏的日期；如法地從僧團請求別住（Parivasa，別住），如法地從僧團請求摩那埵（Manatta，行懺），如法地從僧團請求本日（原日），如法地從僧團請求阿浮呵那（Abbhana，恢復戒律資格）。如果僧團都如法地給予，這個人就被稱為清凈；如果僧團有一件事不如法地給予，這個人就不能被稱為清凈。

有兩個比丘（Bhikkhu，出家男眾）犯僧伽婆尸沙（Sanghavasesa，僧殘罪），一個比丘知道犯戒，一個比丘不知道犯戒，都進行了覆藏。因此事稟告佛陀，佛陀說：『知道犯戒的比丘，應該給予別住（Parivasa，別住）；不知道犯戒的比丘，應該給予摩那埵（Manatta，行懺）。』憶起或不憶起的情況也是如此。

有兩個比丘（Bhikkhu，出家男眾）犯僧伽婆尸沙（Sanghavasesa，僧殘罪），進行了覆藏。一個比丘作一種想法；一個比丘作不同的想法，或者說是波羅夷（Parajika，斷頭罪）、或者說是偷蘭遮（Thullanacca，粗罪），乃至惡意的說法。因此事稟告佛陀，佛陀說：『作同一種想法的比丘，應該給予別住（Parivasa，別住）；作不同想法的比丘，應該給予摩那埵（Manatta，行懺）。』

有些比丘（Bhikkhu，出家男眾）在進行別住（Parivasa，別住）時、或進行摩那埵（Manatta，行懺）時、或阿浮呵那（Abbhana，恢復戒律資格）時去世。眾比丘因此事稟告佛陀：『他們是具足戒而去世？還是破戒而去世？』佛陀說：『都是具足戒。』

有比丘（Bhikkhu，出家男眾）犯僧伽婆尸沙（Sanghavasesa，僧殘罪）不知道罪的數量，也忘記了覆藏的時間長短。因此事稟告佛陀，佛陀說：『從他憶起犯戒以來給予別住（Parivasa，別住）。』懷疑的情況也是如此。

有比丘（Bhikkhu，出家男眾）對所有人覆藏；有比丘對某些人覆藏，對另一些人不覆藏；有比丘在這個地方覆藏，在另一個地方不覆藏。眾比丘因此事稟告佛陀。佛陀說：『對所有人覆藏稱為覆藏。如果對和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、所敬畏的人覆藏，不稱為覆藏；對其他人覆藏，稱為覆藏。如果在這個地方因為很多人認識而重視，不希望他們知道覆藏，不稱為覆藏。

【English Translation】 English version And Abbhana (restoration of monastic status). If one acts as a Sramanera (novice monk), even without abandoning evil and wrong views, the Karma (action, ritual) should be performed in the same way.

If a Bhikkhu (monk) commits a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), knows the number of offenses committed, and knows the days of concealment; he should lawfully request Parivasa (probation) from the Sangha, lawfully request Manatta (penance) from the Sangha, lawfully request the original date from the Sangha, and lawfully request Abbhana (restoration of monastic status) from the Sangha. If the Sangha grants all these lawfully, this person is called pure; if the Sangha grants even one of these unlawfully, this person cannot be called pure.

If two Bhikkhus (monks) commit Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), one Bhikkhu knows he has committed the offense, and the other Bhikkhu does not know he has committed the offense, and both conceal it. They reported this to the Buddha, and the Buddha said: 'The one who knows he has committed the offense should be given Parivasa (probation); the one who does not know he has committed the offense should be given Manatta (penance).' The same applies to remembering or not remembering.

If two Bhikkhus (monks) commit Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) and conceal it. One Bhikkhu has one thought; the other Bhikkhu has a different thought, saying it is a Parajika (defeat, expulsion), or a Thullanacca (serious offense), or even evil speech. They reported this to the Buddha, and the Buddha said: 'The one who has the same thought should be given Parivasa (probation); the one who has a different thought should be given Manatta (penance).'

Some Bhikkhus (monks) pass away while undergoing Parivasa (probation), or while undergoing Manatta (penance), or during Abbhana (restoration of monastic status). The Bhikkhus reported this to the Buddha: 'Did they pass away with full ordination? Or did they pass away having broken their vows?' The Buddha said: 'They all have full ordination.'

If a Bhikkhu (monk) commits Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) and does not know the number of offenses, nor does he remember how long he concealed them. They reported this to the Buddha, and the Buddha said: 'Give him Parivasa (probation) from the time he remembers committing the offense.' The same applies to doubt.

If a Bhikkhu (monk) conceals from everyone; if a Bhikkhu conceals from some people but not from others; if a Bhikkhu conceals in one place but not in another. The Bhikkhus reported this to the Buddha. The Buddha said: 'Concealing from everyone is called concealment. If one conceals from the Upadhyaya (preceptor), the Acarya (teacher), or those whom one respects, it is not called concealment; concealing from others is called concealment. If in this place, because many people know and value him, he does not want them to know about the concealment, it is not called concealment.

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覆藏；于彼土覆藏，名為覆藏。」

五分律卷第二十三 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十四(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯第四分之二羯磨法下

佛在拘舍彌城。爾時有一比丘犯戒，不知所犯，語諸比丘。諸比丘或謂有犯、或謂無犯。謂無犯者，語言：「汝不犯戒。」彼聞已，便生不犯戒想。謂有犯者，語言：「汝犯戒，應自見罪悔過。勿污染梵行，負人信施，長夜受苦！」彼比丘言：「我無所犯，云何應自見罪悔過？」謂是犯戒諸比丘便與作不見罪羯磨。彼被舉已，便入拘舍彌城求助伴儻，語言：「我不犯罪，彼諸比丘強言我有罪，與我作不見罪羯磨，是為羯磨不成。諸大德！當如法、如律救助於我！」復往城外諸比丘所，如上求助。諸比丘聞皆共佐助。

爾時世尊知僧已破，從坐起，往到助被舉比丘眾中，語言：「汝等莫作是語，言彼比丘不犯罪。若彼比丘實不犯罪而被舉者，汝等猶應語言：『應自見罪悔過。』彼便當作是念：『若我言不見罪，僧當與我作不見罪羯磨，不共我住，不共我布薩、自恣、作諸僧事。』汝等以此致諍，令僧不和、別住，生諸塵垢。當畏此事，應令彼人自見罪悔過！」

世尊說此已

【現代漢語翻譯】 現代漢語譯本：『覆藏』：在那個地方隱瞞，就叫做『覆藏』。

《五分律》卷第二十三 大正藏第22冊 No. 1421 彌沙塞部和醯五分律

《五分律》卷第二十四（彌沙塞）

宋 罽賓三藏 佛陀什（Buddhaśīla，古印度僧人） 共 竺道生（Zhú Dàoshēng，東晉僧人） 等譯 第四分之二 羯磨法下

佛陀在拘舍彌城（Kauśāmbī，古印度城市）時。當時有一位比丘（bhikkhu，佛教僧侶）犯了戒律，但不知道自己犯了什麼戒，就去問其他的比丘。其他比丘有的說他犯了戒，有的說他沒有犯戒。說他沒有犯戒的比丘就說：『你沒有犯戒。』他聽了之後，就以為自己沒有犯戒。說他犯了戒的比丘就說：『你犯了戒，應該自己認識到罪過並懺悔。不要污染了梵行（brahmacarya，清凈的修行生活），辜負了施主的供養，長夜受苦！』那位比丘說：『我沒有犯什麼戒，為什麼要自己認識到罪過並懺悔呢？』那些認為他犯了戒的比丘就給他做了不見罪羯磨（adarśana-codanā-karma，不承認罪行的羯磨）。他被舉行羯磨之後，就進入拘舍彌城尋求幫助和同伴，說：『我沒有犯罪，那些比丘卻硬說我有罪，給我做了不見罪羯磨，這個羯磨是不成立的。各位大德！應當如法、如律地救助我！』他又到城外的比丘那裡，像上面那樣尋求幫助。那些比丘聽了之後，都一起幫助他。

當時，世尊（Bhagavān，佛陀的尊稱）知道僧團（saṃgha，佛教僧團）已經分裂，就從座位上站起來，走到幫助那個被舉行羯磨的比丘的僧眾中，說：『你們不要這樣說，說那個比丘沒有犯罪。如果那個比丘確實沒有犯罪而被舉行羯磨，你們也應該說：『應該自己認識到罪過並懺悔。』他就會這樣想：『如果我說我沒有認識到罪過，僧團就會給我做不見罪羯磨，不和我一起住，不和我一起布薩（uposatha，每半月舉行的誦戒儀式）、自恣（pravāraṇā，僧眾互相指出過失的儀式）、做各種僧事。』你們用這些事情引起爭端，使僧團不和、分裂，產生各種煩惱。應當畏懼這件事，應該讓那個人自己認識到罪過並懺悔！』

世尊說完這些話后。

【English Translation】 English version: 『Covering up』: In that place, concealing is called 『covering up.』

Vinaya-mātṛkā, Scroll 23 Taishō Tripiṭaka, Volume 22, No. 1421, Mahiśāsaka Vinaya in Five Parts

Vinaya-mātṛkā, Scroll 24 (Mahiśāsaka)

Translated by the Tripiṭaka Master Buddhaśīla (an ancient Indian monk) from Kashmir, together with Zhu Daosheng (a monk from the Eastern Jin Dynasty), etc., Part Two of the Fourth Division, Karma Procedures (lower section)

The Buddha was in the city of Kauśāmbī (an ancient Indian city). At that time, there was a bhikkhu (Buddhist monk) who had violated a precept but did not know what he had violated, so he asked the other bhikkhus. Some bhikkhus said he had violated a precept, and some said he had not. Those who said he had not violated a precept said, 『You have not violated a precept.』 After hearing this, he thought he had not violated a precept. Those who said he had violated a precept said, 『You have violated a precept and should recognize your offense and repent. Do not defile your brahmacarya (pure spiritual practice), betray the faith of the donors, and suffer for a long night!』 That bhikkhu said, 『I have not violated any precept, so why should I recognize my offense and repent?』 Those bhikkhus who thought he had violated a precept then performed the adarśana-codanā-karma (act of censure for not acknowledging an offense) against him. After being censured, he entered the city of Kauśāmbī seeking help and companions, saying, 『I have not committed any offense, but those bhikkhus insist that I have and have performed the adarśana-codanā-karma against me. This karma is invalid. Venerable ones! You should help me according to the Dharma and the Vinaya!』 He then went to the bhikkhus outside the city and sought help as before. When those bhikkhus heard this, they all helped him.

At that time, the Bhagavan (the Blessed One, a title for the Buddha) knew that the saṃgha (Buddhist monastic community) had already been divided, so he rose from his seat and went to the group of bhikkhus who were helping the censured bhikkhu, saying, 『You should not say that the bhikkhu has not committed an offense. If that bhikkhu has indeed not committed an offense but has been censured, you should still say, 『You should recognize your offense and repent.』 He will then think, 『If I say I do not recognize my offense, the saṃgha will perform the adarśana-codanā-karma against me, not live with me, not perform the uposatha (bi-monthly recitation of precepts) or pravāraṇā (end of rains retreat ceremony) with me, or perform any saṃgha activities.』 You are using these things to cause disputes, making the saṃgha discordant and divided, and creating various defilements. You should fear this and make that person recognize his offense and repent!』

After the Bhagavan said this.

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，復至舉罪比丘眾中，語言：「汝等勿強舉他罪！若彼實犯罪，僧應語自見罪。彼若言：『我無罪可見。』僧猶應籌量：『若我等與作不見罪羯磨，不共住，不共布薩、自恣、作諸僧事，以此致諍，更相罵詈，令僧不和、別住，生諸塵垢。』汝等當畏此事，舍置勿舉！」

諸比丘雖聞佛語，猶諍不息，便於食上高聲罵詈，更相打擊。佛復告言：「不應相罵，不應食上高聲，犯者皆突吉羅！若相打者，偷羅遮！」

諸比丘雖聞佛語，猶諍不息，便於界內別作僧事。佛復告言：「若僧已破，于界內別作羯磨，如法、如律者，亦名羯磨成就。所以者何？二部異見，不同住故。不同住有二種：有自作不同住、有僧羯磨與作不同住。」

諸比丘雖聞佛語，猶諍不息。佛復告諸比丘：「汝等勿共鬥諍，更相誹謗，更相罵詈。應共和同集在一處，如水乳合，共弘師教。」諸比丘白佛言：「世尊！愿安隱住！佛雖法主，我等自知。」佛三止之，諸比丘答亦如初。

佛復告諸比丘：「乃往過世，拘薩羅有王名曰長壽，所統處少，兵眾寡弱；鄰國迦夷王名梵達，所統處廣，兵眾強盛，漸漸侵奪，遂吞其國。梵達王得長壽王一臣，甚寵遇之，仕以國事。

「時長壽王赤身，將婦作婆羅門，向波羅㮈國住陶師家

【現代漢語翻譯】 現代漢語譯本： 又回到舉罪比丘的僧團中，（佛）說：『你們不要強行舉發他人的罪過！如果他確實犯了罪，僧團應該告訴他自己所見的罪行。如果他說：『我沒有罪可見。』僧團仍然應該衡量：『如果我們給他做不見罪羯磨（不見罪羯磨：一種僧團儀式，表示對某些罪行視而不見），不與他同住，不一起參加布薩（布薩：佛教僧團每半月舉行的誦戒儀式）和自恣（自恣：佛教僧侶在雨季結束時互相指出過失的儀式），不做各種僧事，因此導致爭端，互相謾罵，使僧團不和、分居，產生各種塵垢。』你們應當畏懼這件事，放下它，不要舉發！』 眾比丘雖然聽了佛的話，仍然爭論不休，於是在吃飯時高聲謾罵，互相毆打。佛又告誡說：『不應該互相謾罵，不應該在吃飯時高聲喧譁，違犯者都犯突吉羅罪（突吉羅罪：輕罪）！如果互相毆打，犯偷蘭遮罪（偷蘭遮罪：中等罪）！』 眾比丘雖然聽了佛的話，仍然爭論不休，於是在界內私自進行僧事。佛又告誡說：『如果僧團已經分裂，在界內私自進行羯磨（羯磨：僧團的議事或儀式），如法如律的，也算是羯磨成就。為什麼呢？因為兩部意見不同，不同住在一起的緣故。不同住有兩種：有自己造成的不同住，有僧團羯磨給予的不同住。』 眾比丘雖然聽了佛的話，仍然爭論不休。佛又告訴眾比丘：『你們不要互相爭鬥，互相誹謗，互相謾罵。應當和合一致地聚集在一處，如水乳交融，共同弘揚師長的教誨。』眾比丘對佛說：『世尊！請您安穩地住著吧！您雖然是法主，我們自己知道該怎麼做。』佛三次勸阻他們，眾比丘的回答也和最初一樣。 佛又告訴眾比丘：『從前，在拘薩羅國（拘薩羅國：古印度十六雄國之一）有一位國王名叫長壽（長壽：人名），所統治的地方很少，兵力也很弱小；鄰國迦夷國（迦夷國：古印度國家）的國王名叫梵達（梵達：人名），所統治的地方廣闊，兵力強盛，漸漸地侵略，最終吞併了長壽王的國家。梵達王得到了長壽王的一個臣子，非常寵信他，讓他處理國家大事。 『當時長壽王赤身裸體，帶著妻子假扮成婆羅門（婆羅門：古印度社會中的祭司階層），前往波羅㮈國（波羅㮈國：古印度城市，佛教聖地）住在陶師的家裡。

【English Translation】 English version: Again, (the Buddha) returned to the assembly of monks who were accusing others and said: 'You should not forcibly accuse others of offenses! If he has actually committed an offense, the Sangha (Sangha: the Buddhist monastic community) should tell him the offense they have seen. If he says: 'I have no offense to be seen,' the Sangha should still consider: 'If we perform the 'not seeing offense Karma' (not seeing offense Karma: a Sangha ritual indicating that certain offenses are overlooked), do not live with him, do not participate in the Uposatha (Uposatha: a bi-monthly recitation of monastic rules) and Pravāraṇā (Pravāraṇā: a ceremony held at the end of the rainy season retreat where monks invite others to point out their faults), and do not perform various Sangha affairs, this will lead to disputes, mutual abuse, causing the Sangha to be discordant, living separately, and generating various defilements.' You should fear this matter, put it aside, and do not accuse him!' Although the monks heard the Buddha's words, they still argued incessantly, and during meals, they shouted abuse and struck each other. The Buddha further admonished: 'You should not abuse each other, and you should not shout loudly during meals. Those who violate this commit a Dukkrata offense (Dukkata offense: a minor offense)! If you strike each other, you commit a Thullaccaya offense (Thullaccaya offense: a moderate offense)!' Although the monks heard the Buddha's words, they still argued incessantly, and within the boundary, they independently performed Sangha affairs. The Buddha further admonished: 'If the Sangha has already split, and within the boundary, they independently perform Karma (Karma: Sangha's proceedings or rituals), according to the Dharma (Dharma: the teachings of the Buddha) and the Vinaya (Vinaya: the monastic rules), it is still considered Karma accomplished. Why? Because the two factions have different opinions and do not live together. There are two types of not living together: there is not living together caused by oneself, and there is not living together given by the Sangha's Karma.' Although the monks heard the Buddha's words, they still argued incessantly. The Buddha further told the monks: 'You should not fight with each other, slander each other, or abuse each other. You should gather together harmoniously in one place, like water and milk blending together, and jointly propagate the teachings of the teacher.' The monks said to the Buddha: 'World Honored One! Please dwell in peace! Although you are the Dharma Lord, we know what to do ourselves.' The Buddha stopped them three times, and the monks' answers were the same as before. The Buddha further told the monks: 'In the past, in the Kosala kingdom (Kosala kingdom: one of the sixteen ancient Indian Mahajanapadas), there was a king named Long-life (Long-life: a personal name), who ruled over a small territory and had a weak army; the king of the neighboring Kasi kingdom (Kasi kingdom: an ancient Indian state) named Brahmadatta (Brahmadatta: a personal name), ruled over a vast territory and had a strong army, gradually invading and eventually吞併 Long-life's kingdom. King Brahmadatta obtained a minister of King Long-life, greatly favored him, and entrusted him with state affairs. 'At that time, King Long-life, naked, took his wife and pretended to be a Brahmin (Brahmin: the priestly class in ancient Indian society), and went to live in the house of a potter in the country of Varanasi (Varanasi: an ancient Indian city, a Buddhist holy site).

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。婦忽作是念：『愿得日初出時，四衢道中，四種兵戰，磨刀汁飲。』念已，白王：『若此愿不遂，於此便死。』王言：『此不可果！汝今此病，必死無疑。』復語婦言：『若梵達聞此，知我所在，必反縛我，打驢鳴鼓，分裂我身作五分矣！汝可小待，吾當密就先臣問此意故。』語已便往，具以問之。先臣答言：『須見夫人，當自相之。』便往至夫人所，遙見夫人，便偏袒右肩，頭面作禮，三反稱言：『夫人！今懷大福德子，拘薩羅國國嗣有繼！』復語王言：『明旦當使夫人所念得果。』語已，便還梵達所，白言：『大王知不？有如是星出，應集四種兵，明旦日初出時，在四衢道作兩陣共戰，而皆磨刀，以攘其災。若不爾者，必大兇衰！』梵達王言：『便可為之。』於是大臣即敕嚴四種兵，明旦日初出時，於四衢道兩陣共戰，而皆磨刀，密令夫人住於一處，以磨刀汁與之。夫人即飲，長養于胎，月滿生子，顏貌殊妙，字曰長生。至年十歲，父語之言：『梵達侵奪我國，我與汝母逃走至此，其日已久，汝復長大；彼或得聞，父子便當一時並命。汝可遠去，勿戀父母！』長生悲泣，禮父母足，繞三匝而去。修學伎藝、算書、射、御乘、調象馬、音樂之事，莫不過人。偏奉象師，盡調象術。

「長壽王昔剃髮師，后與

【現代漢語翻譯】 現代漢語譯本 婦人忽然產生這樣的念頭：『希望在太陽剛升起的時候，在四通八達的道路上，看到四種軍隊交戰，並喝到磨刀的汁水。』產生這個念頭后，她告訴國王：『如果這個願望不能實現，我就會死在這裡。』國王說：『這不可能實現！你現在的病，必定會死無疑。』又對婦人說：『如果梵達（梵達王，敵國國王）聽到這件事，知道我的所在，一定會反綁我，敲著驢子鳴叫的鼓，將我的身體分裂成五份！你可以稍微等待一下，我應當秘密地去問先臣這件事的原因。』說完便前往，詳細地詢問了先臣。先臣回答說：『需要見到夫人，應當親自觀察她。』於是便前往夫人的住所，遠遠地看見夫人，便袒露右肩，頭面著地行禮，三次稱頌說：『夫人！現在懷著有大福德的孩子，拘薩羅國（拘薩羅國，該國王的國家）的國嗣有後了！』又對國王說：『明天應當讓夫人所想的願望得以實現。』說完，便回到梵達（梵達王，敵國國王）那裡，稟告說：『大王知道嗎？有這樣的星象出現，應當聚集四種軍隊，明天太陽剛升起的時候，在四通八達的道路上擺開兩陣共同作戰，並且都磨刀，用來消除這個災禍。如果不這樣做，必定會大兇大衰！』梵達王（梵達王，敵國國王）說：『可以這樣做。』於是大臣立即命令準備四種軍隊，明天太陽剛升起的時候，在四通八達的道路上擺開兩陣共同作戰，並且都磨刀，秘密地讓夫人住在一個地方，把磨刀的汁水給她喝。夫人喝了之後，滋養了胎兒，足月生下兒子，容貌非常奇妙，取名叫長生（長生，人名）。到十歲的時候，父親告訴他說：『梵達（梵達王，敵國國王）侵奪了我們的國家，我和你母親逃亡到這裡，時間已經很久了，你又長大了；他或許會聽到訊息，父子便會同時喪命。你可以遠遠地離開，不要留戀父母！』長生（長生，人名）悲傷地哭泣，禮拜父母的腳，繞著他們轉了三圈后離去。他修習各種技藝、算術、書寫、射箭、駕車、調馴象馬、音樂等事情，沒有哪一樣比不上別人。他特別侍奉象師，學盡了調馴大象的技藝。

『長壽王（長壽王，人名）以前的剃頭匠，後來與

【English Translation】 English version The woman suddenly had this thought: 'I wish that when the sun first rises, in the middle of the four crossroads, I could see four kinds of armies fighting and drink the juice from sharpening swords.' After having this thought, she told the king: 'If this wish cannot be fulfilled, I will die here.' The king said: 'This is impossible to fulfill! Your current illness will undoubtedly lead to death.' He then said to the woman: 'If Vaddhabha (Vaddhabha, name of a king) hears of this and knows where I am, he will surely tie me up, beat a drum like a braying donkey, and split my body into five parts! You can wait a little, and I will secretly ask the former minister about the reason for this.' After speaking, he went and inquired in detail from the former minister. The former minister replied: 'It is necessary to see the lady and personally observe her.' So he went to the lady's residence, and seeing her from afar, he bared his right shoulder, prostrated himself with his head and face to the ground, and praised her three times, saying: 'Madam! You are now pregnant with a child of great merit, and the kingdom of Kosala (Kosala, name of a kingdom) will have an heir!' He then said to the king: 'Tomorrow, you should make the lady's wish come true.' After speaking, he returned to Vaddhabha (Vaddhabha, name of a king) and reported: 'Does Your Majesty know? Such a star omen has appeared, and it is necessary to gather four kinds of armies. Tomorrow, when the sun first rises, they should form two battle lines at the four crossroads and sharpen their swords together to ward off this disaster. If this is not done, there will surely be great misfortune and decline!' King Vaddhabha (Vaddhabha, name of a king) said: 'It can be done.' So the minister immediately ordered the preparation of four kinds of armies. The next day, when the sun first rose, they formed two battle lines at the four crossroads and sharpened their swords together, secretly having the lady stay in one place and giving her the juice from sharpening the swords to drink. After the lady drank it, it nourished the fetus, and she gave birth to a son after the full term. His appearance was very wonderful, and he was named Dīghāyu (Dīghāyu, name of a person). When he was ten years old, his father told him: 'Vaddhabha (Vaddhabha, name of a king) has invaded our country, and your mother and I have fled here. It has been a long time, and you have grown up. He may hear of it, and father and son will lose their lives at the same time. You should go far away and not be attached to your parents!' Dīghāyu (Dīghāyu, name of a person) wept sadly, bowed at his parents' feet, circled them three times, and left. He studied various skills, arithmetic, writing, archery, chariot driving, taming elephants and horses, music, and there was nothing he was not better than others at. He especially served the elephant trainers and mastered all the techniques of taming elephants.

『The former barber of King Dīghīti (Dīghīti, name of a king), later with

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梵達作剃髮人。往至其所求令剃髮，彼即識之，不敢藏隱，具問舍止，逃伏所在，以告梵達。梵達聞已，即敕收之，反縛夫婦，打驢鳴鼓，遍令里巷，於四衢道，分作五分。受教即收。長生聞之，便往道側，見已內崩，便作是念：『父母之怨，不同天地。我今云何而安忍此？匹夫之誠，足以有感！』便欲沒命，以報仇恥。父母遙見之，知其必懷報怨之念，便如狂人高聲獨語：『汝莫見長，亦莫見短！以怨報怨，怨無由息；報怨以德，其怨乃已！順父母心，乃曰孝子；率情肆志，非吾謂道！』於時觀者，咸言長壽王怖懼狂語。唯長生聞，深得父意，克己祇承，情得暫息，雖內崩絕，而不形外；即自抑奪，還像師所，而猶不忘報怨之術。後於象廄中夜彈琴，其聲清和。梵達聞之，即問：『廄中誰能作此？』答言：『某甲象師有一弟子，是其所作。』即呼令更彈，聞已念言：『自我為王未曾聞此！』遂便信任，恒在左右。彼王后時嚴四種兵，將諸宮人、群臣、太子，田獵遊戲。兵眾四散，競逐諸鹿。長生時御王車，逸出軍前三由旬，人無覺者。王體疲極語長生言：『我欲小臥，汝能護我不？』答曰：『王但安眠，我能護王。』王即住樹下，枕其膝眠。王防身劍自然拔出，在長生前。長生見之，便生是念：『此王於我有是大怨

【現代漢語翻譯】 現代漢語譯本：梵達（Vandatta，人名）讓剃頭匠給他剃頭。剃頭匠去了他那裡，認出了他，不敢隱瞞，詳細地詢問了他的住所和藏身之處，並告訴了梵達。梵達聽后，立即下令逮捕他，將這對夫婦反綁起來，敲鑼打鼓，在整個街巷示眾，然後在四通八達的道路上，將他們肢解成五塊。接受命令的人立即逮捕了他們。長生（Chang Sheng，人名）聽說了這件事，便來到路邊，看到后內心崩潰，便這樣想：『父母的仇恨，如同天地一般深重。我現在怎麼能忍受這種事情？即使是普通人的誠意，也足以感動人！』便想犧牲自己的性命，來報仇雪恥。他的父母遠遠地看見了他，知道他一定懷有報仇的念頭，便像瘋子一樣大聲自言自語：『你不要只看到別人的長處，也不要只看到別人的短處！用仇恨來報仇恨，仇恨永遠不會停止；用恩德來報答仇恨，仇恨才能平息！順從父母的心意，才叫做孝順的兒子；放縱自己的感情和慾望，不是我們所說的道！』當時觀看的人，都說長壽王（Changshou Wang，國王名）因為害怕而說胡話。只有長生聽了，深深地領會了父親的意思，克制自己，恭敬地侍奉，情緒才暫時平息，雖然內心悲痛欲絕，但沒有表現在外；立即克制自己，回到馴象師那裡，但仍然沒有忘記報仇的計劃。後來在象廄中夜晚彈琴，琴聲清脆和諧。梵達聽到了，便問：『象廄中誰能彈奏出這樣的琴聲？』回答說：『某個馴象師有一個弟子，是他彈奏的。』梵達立即叫他再彈一次，聽了之後心想：『自從我當上國王以來，從未聽過這樣的琴聲！』於是便信任他，常常把他留在身邊。後來國王有一次準備了四種軍隊，帶著宮女、群臣、太子，去田野打獵遊玩。士兵們四處散開，追逐各種鹿。長生當時駕駛著國王的車，跑到了軍隊前面三由旬（約45公里）的地方，沒有人察覺。國王身體疲憊，對長生說：『我想小睡一會兒，你能保護我嗎？』回答說：『國王只管安心睡覺，我能保護國王。』國王便在樹下停了下來，枕著長生的膝蓋睡覺。國王的防身劍自然地拔了出來，放在長生面前。長生看到了，便產生了這樣的念頭：『這個國王對我有這麼大的仇恨！』 English version: Vandatta (name of a person) asked a barber to shave his head. The barber went to his place, recognized him, and dared not hide anything. He inquired in detail about his residence and hiding place, and told Vandatta. After hearing this, Vandatta immediately ordered his arrest, had the couple bound back-to-back, paraded them through the streets and alleys with gongs and drums, and then dismembered them into five pieces at the crossroads. The person who received the order immediately arrested them. Chang Sheng (name of a person) heard about this, went to the roadside, and after seeing it, his heart collapsed. He thought: 'The hatred of parents is as deep as heaven and earth. How can I endure this? Even the sincerity of an ordinary person is enough to move people!' He wanted to sacrifice his life to avenge his parents. His parents saw him from afar, knowing that he must have the intention of revenge, so they spoke loudly to themselves like madmen: 'Do not only see the strengths of others, nor only see the weaknesses of others! If you repay hatred with hatred, hatred will never cease; if you repay hatred with kindness, hatred will be pacified! Obeying the will of parents is called a filial son; indulging one's emotions and desires is not what we call the Way!' At that time, the onlookers all said that King Changshou (name of a king) was talking nonsense out of fear. Only Chang Sheng heard and deeply understood his father's meaning, restrained himself, and served respectfully, and his emotions were temporarily calmed. Although he was heartbroken, he did not show it outwardly; he immediately restrained himself, returned to the elephant trainer, but still did not forget the plan for revenge. Later, he played the qin at night in the elephant stable, and the sound was clear and harmonious. Vandatta heard it and asked: 'Who in the elephant stable can play such music?' The answer was: 'A certain elephant trainer has a disciple, and he is the one who plays it.' Vandatta immediately asked him to play it again, and after listening, he thought: 'Since I became king, I have never heard such music!' So he trusted him and often kept him by his side. Later, the king once prepared four kinds of troops, and took the palace women, ministers, and princes to the fields for hunting and games. The soldiers scattered everywhere, chasing various deer. Chang Sheng was driving the king's chariot at that time, and ran three yojanas (about 45 kilometers) ahead of the army, and no one noticed. The king was exhausted and said to Chang Sheng: 'I want to take a nap, can you protect me?' He replied: 'The king can rest assured and sleep, I can protect the king.' The king stopped under a tree and slept with his head on Chang Sheng's lap. The king's sword of self-defense was naturally drawn out and placed in front of Chang Sheng. When Chang Sheng saw it, he had this thought: 'This king has such great hatred for me!'

【English Translation】 Vandatta (name of a person) employed a barber. Going to his place to have his hair cut, the barber recognized him and, not daring to conceal anything, inquired in detail about his residence and hiding place, and informed Vandatta. Upon hearing this, Vandatta immediately ordered his capture, had the couple bound back-to-back, paraded them through the streets and alleys with drums, and then quartered them at the crossroads. Those who received the order immediately seized them. Chang Sheng (name of a person), hearing of this, went to the roadside and, upon seeing it, his heart collapsed. He thought: 'The resentment of parents is unlike anything else. How can I bear this? Even the sincerity of a common man is enough to move! ' He then resolved to give his life to avenge this shame. His parents, seeing him from afar, knew that he must harbor thoughts of revenge, and like madmen, they spoke loudly to themselves: 'Do not see only the long, nor only the short! With resentment repaying resentment, resentment will never cease; repaying resentment with virtue, resentment will cease! Obeying the hearts of parents is called filial piety; indulging in emotions and desires is not what we call the Way!' At that time, the onlookers all said that King Changshou (name of a king) was speaking madly out of fear. Only Chang Sheng heard and deeply understood his father's meaning, restrained himself, and served respectfully, his emotions temporarily calmed, though his heart was breaking, he did not show it outwardly; he immediately restrained himself, returned to the elephant trainer, and yet did not forget the means of revenge. Later, in the elephant stable, he played the qin at night, its sound clear and harmonious. Vandatta heard it and asked: 'Who in the stable can make this sound?' The reply was: 'A certain elephant trainer has a disciple, and it is he who makes it.' He then ordered him to play again, and upon hearing it, he thought: 'Since I became king, I have never heard this!' He then trusted him, always keeping him by his side. Later, the king, preparing four kinds of troops, took the palace women, ministers, and the prince to hunt and play in the fields. The troops scattered, chasing after deer. Chang Sheng, driving the king's chariot, sped three yojanas (approximately 45 kilometers) ahead of the army, unnoticed. The king, exhausted, said to Chang Sheng: 'I wish to sleep a little, can you protect me?' He replied: 'King, just sleep peacefully, I can protect you.' The king then stopped under a tree, resting his head on his lap. The king's sword of protection naturally drew itself out, lying before Chang Sheng. Seeing this, Chang Sheng had this thought: 'This king holds such great resentment towards me!'

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，今日之遇，豈可不乘！』即起捉劍，欲刎王頸，尋復念言：『父母恩重過於二儀，臨終敕我：「汝莫見長，亦莫見短！以怨報怨，怨無由息！」我今云何而違此誨？』即還致劍，侍寢如故。王便驚覺，長生問言：『王何故驚？』答言：『我夢見長壽王子執劍，欲斷我命！』長生言：『此空野中，何緣忽有長壽王子？必是山神恐怖王耳！王但安寢，勿懷憂慮！』如是至三。王最後眠，長生復作是念：『父母臨終誨我苦切，報怨以德，其怨乃已！向來云何三欲違逆？從今克念，事王如親，終不復生一毫害意。』作是念已，王覺大喜。長生問言：『何故大喜？』答言：『我夢長壽王子欲事我如親，不復懷害，是以大喜。』於是長生即白王言：『長壽王子即我身是，王害我父母，我志欲殺王。三複遺敕，王所以免；然此心難保，后或復生。愿王圖之，勿貽後慮！』王言：『我行無道，汝父子懷仁。我今云何而有圖慮？汝施我命，誓不相負！』便即還軍，集群臣共議：『若得長壽王子，當云何治？』或言：『當截其手足！』或言：『當截其耳鼻！』或言：『應以斧銼！』或言：『應以木丳炙！』王即指言：『此人便是長壽王子，其人已施我命，我今亦當以命報之。一切不得懷惡意向！』於是還宮，以女妻之；左手捉金澡盤，右

【現代漢語翻譯】 現代漢語譯本：『今日相遇，豈能錯過！』於是起身拿起劍，想要割斷國王的脖子，隨即又想到：『父母的恩情重於天地，臨終時告誡我：「你不要爭強，也不要示弱！以怨報怨，怨恨沒有止息的時候！」我現在怎麼能違背這個教誨？』於是放下劍，像往常一樣侍奉國王睡覺。國王驚醒，長生問道：『大王為何驚慌？』回答說：『我夢見長壽王子拿著劍，想要取我的性命！』長生說：『這荒郊野外，哪裡會突然有長壽王子？一定是山神驚嚇大王罷了！大王安心睡覺，不要憂慮！』這樣重複了三次。國王最後一次入睡，長生又這樣想：『父母臨終時苦口婆心地教誨我，用恩德來報答怨恨，怨恨才能止息！剛才我為什麼三次想要違背教誨？從今以後一定要剋制自己的念頭，像對待親人一樣侍奉國王，終究不再產生一絲一毫的害人之心。』這樣想完，國王醒來，非常高興。長生問道：『大王為何如此高興？』回答說：『我夢見長壽王子想要像對待親人一樣侍奉我，不再懷有加害之心，因此非常高興。』於是長生就對國王說：『長壽王子就是我，大王殺害我的父母，我立志要殺大王。三次想到父母的遺囑，大王才得以倖免；然而這顆心難以保證，以後或許還會再生出惡念。希望大王考慮這件事，不要留下後患！』國王說：『我所作所為不合道義，你的父親和兒子卻懷有仁義之心。我現在怎麼會有加害你的想法呢？你饒了我的性命，我發誓不會辜負你！』隨即班師回朝，召集眾臣商議：『如果抓到長壽王子，應當如何處置？』有人說：『應當砍斷他的手腳！』有人說：『應當割掉他的耳朵和鼻子！』有人說：『應該用斧頭剁碎！』有人說：『應該用木棒穿起來烤！』國王立即指著長生說：『這個人就是長壽王子，他已經饒了我的性命，我現在也應當用性命來報答他。任何人不得對他懷有惡意！』於是回到宮中，把女兒嫁給他；左手拿著金澡盤，右手 English version: 'Now that we've met, how can I miss this chance!' He immediately got up, grabbed his sword, and wanted to cut off the king's neck, but then he thought, 'My parents' kindness is heavier than heaven and earth. On their deathbed, they instructed me: "Do not be arrogant, nor be weak! If you repay hatred with hatred, hatred will never cease!" How can I disobey this teaching now?' So he put down his sword and attended to the king as usual. The king woke up in surprise, and Changsheng asked, 'Why is Your Majesty so alarmed?' He replied, 'I dreamed that Prince Changshou was holding a sword, wanting to take my life!' Changsheng said, 'In this wilderness, how could there suddenly be a Prince Changshou? It must be the mountain god frightening Your Majesty! Your Majesty, please sleep peacefully and do not worry!' This happened three times. The king finally fell asleep, and Changsheng thought again, 'My parents earnestly taught me on their deathbeds that repaying hatred with virtue will end the hatred! Why did I want to disobey their teachings three times just now? From now on, I must restrain my thoughts and serve the king as if he were my own parent, and I will never again have the slightest intention to harm him.' After thinking this, the king woke up, greatly pleased. Changsheng asked, 'Why is Your Majesty so pleased?' He replied, 'I dreamed that Prince Changshou wanted to serve me as if I were his own parent, and no longer harbored any intention to harm me, so I am very pleased.' Then Changsheng said to the king, 'I am Prince Changshou. Your Majesty killed my parents, and I vowed to kill Your Majesty. I thought of my parents' last words three times, which is why Your Majesty was spared; however, it is difficult to guarantee this heart, and evil thoughts may arise again in the future. I hope Your Majesty will consider this matter and not leave any future troubles!' The king said, 'My actions were immoral, but your father and son have benevolence in your hearts. How could I now have any thoughts of harming you? You spared my life, and I vow not to let you down!' He immediately returned to the army and gathered his ministers to discuss, 'If we capture Prince Changshou, how should we deal with him?' Some said, 'We should cut off his hands and feet!' Some said, 'We should cut off his ears and nose!' Some said, 'We should chop him into pieces with an axe!' Some said, 'We should skewer him with wooden sticks and roast him!' The king immediately pointed to Changsheng and said, 'This person is Prince Changshou. He has already spared my life, and I should now repay him with my life. No one is allowed to harbor any malice towards him!' Then he returned to the palace and married his daughter to him; holding a golden washbasin in his left hand, and

【English Translation】 'How can I miss this opportunity today!' He immediately got up, grabbed his sword, intending to sever the king's neck, but then he reconsidered: 'My parents' kindness is heavier than the two luminaries (sun and moon, representing heaven and earth). On their deathbed, they instructed me: "Do not be arrogant, nor be weak! Repaying hatred with hatred, hatred will never cease!" How can I now disobey this teaching?' So he returned the sword and attended to the king as before. The king then awoke in surprise, and Changsheng (Long Life) asked, 'Why is Your Majesty startled?' He replied, 'I dreamed that Prince Changshou (Long Life) was holding a sword, intending to take my life!' Changsheng said, 'In this empty wilderness, how could there suddenly be a Prince Changshou? It must be the mountain spirit frightening Your Majesty! Your Majesty, just rest peacefully and do not worry!' This happened three times. The king finally fell asleep, and Changsheng again thought: 'My parents earnestly taught me on their deathbeds that repaying hatred with virtue will end the hatred! Why did I want to disobey them three times just now? From now on, I will restrain my thoughts and serve the king as if he were my own parent, and I will never again have the slightest intention to harm him.' After thinking this, the king awoke, greatly pleased. Changsheng asked, 'Why is Your Majesty so pleased?' He replied, 'I dreamed that Prince Changshou wanted to serve me as if I were his own parent, and no longer harbored any intention to harm me, so I am very pleased.' Thereupon Changsheng said to the king, 'I am Prince Changshou. Your Majesty killed my parents, and I vowed to kill Your Majesty. Thinking of my parents' last instructions three times, Your Majesty was spared; however, this heart is difficult to guarantee, and evil thoughts may arise again later. I hope Your Majesty will consider this and not leave any future worries!' The king said, 'My actions were immoral, but your father and son have benevolence. How could I now have any thoughts of harming you? You spared my life, and I vow not to betray you!' He then returned to the army and gathered his ministers to discuss: 'If we capture Prince Changshou, how should we punish him?' Some said, 'We should cut off his hands and feet!' Some said, 'We should cut off his ears and nose!' Some said, 'We should chop him with an axe!' Some said, 'We should roast him on a wooden skewer!' The king immediately pointed to him and said, 'This person is Prince Changshou. He has already spared my life, and I should now repay him with my life. No one is allowed to harbor any malice towards him!' Thereupon he returned to the palace and married his daughter to him; holding a golden washbasin in his left hand, and

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手捉金澡罐，灌長生手，還其本國，復為拘薩羅王。鄰國和好，如是累世。」

告諸比丘：「國王世人構此大怨，猶以不念，反成親厚。汝等出家，求無為道，如何小事，便共鬥諍，以失大利？當舍此心，還共和同，如水乳合，共弘師教，得安樂住。」諸比丘復白佛言：「世尊！愿安隱住！佛雖法主，我自知之。」猶故不捨，佛便飛昇虛空，說是偈言：

「更相出諸惡，　　終無有勝法， 　僧破成二分，　　靡不由是事。 　斷骨奪人命，　　劫盜牛馬財， 　破國滅族怨，　　猶尚得和合。 　譬兩木相揩，　　俱出火自焚， 　無所不延及，　　愚忿亦如之。 　汝等相罵辱，　　執而不捨者， 　怨禍無由息，　　日夜增根栽； 　種種惡聲罵，　　若能不加報， 　此忍不致怨，　　有怨自然除。 　若以怨除怨，　　怨終不可息； 　不念怨自除，　　是則最勇健。」

世尊說此偈已，即以神力飛到波羅聚落，住跋陀婆羅樹下，無諸翼從。

時彼有一大象，為眾象所惱，若欲飲水，其眾象子前混令濁；若欲食草，其諸象子於前食啖，踐踏污穢。彼象念言：「我今為群像所困，寧可避去。」念已即去，常得清水美草，漸向跋陀婆羅林；見佛歡喜，為佛取水，除左右草。

佛以此

【現代漢語翻譯】 現代漢語譯本： 『（國王）用手拿著金澡罐，給長生（仙人）洗手，（長生）回到他的國家，又成了拘薩羅王（Kosala-raja）。鄰國之間和睦友好，像這樣持續了很多代。』

佛告誡眾比丘：『國王這些世俗之人結下如此大的怨恨，尚且能夠不放在心上，反而變得親密友好。你們出家之人，追求無為之道，為何因為一點小事，就互相爭鬥，以至於失去大利益？應當捨棄這種心思，恢復和睦同心，如同水乳交融，共同弘揚師父的教誨，才能安樂地居住。』眾比丘又對佛說：『世尊！我們願意安穩地居住！佛雖然是法主，我們自己知道。』（他們）仍然不肯捨棄（爭鬥之心），佛便飛昇到虛空中，說了這首偈語：

『互相揭發對方的惡行，終究沒有勝過對方的方法，僧團分裂成兩部分，沒有不是因為這些事情引起的。 斷人骨頭，奪人性命，搶劫牛馬財物，毀滅國家，滅絕種族的仇恨，尚且可以和解。 譬如兩塊木頭互相摩擦，都會冒出火來焚燒自己，沒有什麼地方不能蔓延到，愚癡的憤怒也是這樣。 你們互相謾罵侮辱，執著而不肯放下的，怨恨災禍沒有停止的緣由，日夜增長，紮下根基； 種種惡毒的罵聲，如果能夠不加以回報，這種忍耐就不會招致怨恨，有了怨恨自然就會消除。 如果用怨恨來消除怨恨，怨恨終究無法止息；不把怨恨放在心上，怨恨自然就會消除，這就是最勇猛剛健的。』

世尊說完這首偈語后，就用神通飛到了波羅聚落（Paralijjha），住在跋陀婆羅樹（Bhaddasala）下，沒有其他的隨從。

當時那裡有一頭大象，被眾象所困擾，如果想要喝水，那些小象就在前面攪渾水；如果想要吃草，那些小象就在前面吃掉，踐踏污穢。那頭大象心想：『我現在被象群所困擾，不如避開它們。』想完就離開了，常常能得到清澈的水和美味的草，漸漸地走向跋陀婆羅樹林；見到佛陀非常歡喜，為佛陀取水，清除佛陀左右的草。

【English Translation】 English version: 『(The king) took the golden water vessel in his hand and washed the hands of Changsheng (an immortal), (Changsheng) returned to his country and became King Kosala (Kosala-raja) again. Neighboring countries were harmonious and friendly, and this continued for many generations.』

The Buddha told the bhikkhus: 『Kings, worldly people, harbor such great resentment, yet they do not take it to heart, but become close and friendly. You who have left home, seeking the unconditioned path, why do you quarrel over small matters, so as to lose great benefits? You should abandon this mind, return to harmony and unity, like water and milk blending together, and jointly promote the teacher's teachings, so that you may live in peace and happiness.』 The bhikkhus again said to the Buddha: 『World Honored One! We wish to live in peace! Although the Buddha is the Lord of the Dharma, we know this ourselves.』 (They) still refused to give up (their contention), so the Buddha flew into the sky and spoke this verse:

『Exposing each other's evils, there is ultimately no way to overcome, the Sangha is divided into two parts, and there is nothing that is not caused by these things. Breaking bones, taking lives, robbing cattle, horses, and wealth, destroying countries, and exterminating the hatred of races can still be reconciled. It is like two pieces of wood rubbing against each other, both producing fire to burn themselves, there is nowhere it cannot spread, and foolish anger is also like this. You who curse and insult each other, clinging to it and not letting go, the cause of resentment and disaster has no reason to stop, growing day and night, taking root; All kinds of evil curses, if you can not retaliate, this patience will not lead to resentment, and resentment will naturally be eliminated. If you use resentment to eliminate resentment, resentment will never cease; if you do not take resentment to heart, resentment will naturally be eliminated, and this is the most courageous and vigorous.』

After the World Honored One spoke this verse, he used his supernatural power to fly to Paralijjha, and stayed under the Bhaddasala tree, without any attendants.

At that time, there was an elephant there, troubled by the other elephants. If it wanted to drink water, the young elephants would stir up the water in front of it; if it wanted to eat grass, the young elephants would eat it in front of it, trampling it and making it dirty. The elephant thought: 『I am now troubled by the herd of elephants, I might as well avoid them.』 After thinking this, it left, and often got clear water and delicious grass, gradually heading towards the Bhaddasala forest; seeing the Buddha, it was very happy, and fetched water for the Buddha, and cleared the grass around the Buddha.

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象離眾快樂，亦自樂靜，而說偈言：

「二龍自同心，　　俱患群眾惱， 　皆已舍獨遊，　　今樂此空林。」

佛說偈已，從跋陀婆羅林之舍衛城，住祇洹精舍。時優婆塞、優婆夷、國王、大臣、長者、居士、外道、沙門、婆羅門供養恭敬尊重讚歎，多得飲食、衣服佈施，世尊無著，猶若蓮花。

時拘舍彌城諸優婆塞，咸作是言：「我等今失大利，由諸比丘好鬥諍故，世尊不住。當作方便令其遠去。」便共立要，不復共語及施衣食。彼諸比丘亦作是語：「由我等罪，致使世尊舍此而去。我今寧可共往佛所，苦自悔過！」便著衣持缽來詣佛所。

時舍利弗聞彼斗諍比丘來，與五百比丘俱到佛所，頭面禮足，白佛言：「拘舍彌斗諍比丘今來，我等當云何待？」佛告舍利弗：「汝當聽彼二眾語，若如法、如律、如佛所教者，善待遇之，與為伴儻。」又問：「世尊！有幾事知彼語如法、如律、如佛所教？幾事知彼語非法、非律、非佛所教？」佛言：「若成就十四法：法言非法，乃至是佛所制，言非佛所制，是為非法、非律、非佛所教。若反上，是法、是律、是佛所教。」

時摩訶波阇波提比丘尼聞彼斗諍比丘來，與五百比丘尼往到佛所，頭面禮足，白佛言：「世尊！拘舍彌斗諍比丘今來，我等當

【現代漢語翻譯】 現代漢語譯本： 象離開了人群，享受著獨自的寧靜，並說了偈語： 『兩頭大象心意相通， 都厭惡人群的喧鬧， 都已捨棄人群獨自遊蕩， 如今喜歡這空曠的樹林。』 佛陀說完偈語后，從跋陀婆羅林（Bhadravati，地名）來到了舍衛城（Śrāvastī，古印度城市名），住在祇洹精舍（Jetavana-vihāra，佛陀常住的寺院）。當時，優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士）、國王、大臣、長者、居士、外道、沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）供養、恭敬、尊重、讚歎佛陀，得到許多飲食、衣服佈施。世尊沒有執著，就像蓮花一樣。 當時，拘舍彌城（Kauśāmbī，古印度城市名）的優婆塞們都說：『我們現在失去了大利益，都是因為那些比丘（bhikkhu，出家男修行者）喜歡爭鬥的緣故，世尊才不住在這裡。應該想個辦法讓他們遠遠離開。』於是共同約定，不再和他們說話，也不再佈施衣食。那些比丘也說：『因為我們的罪過，導致世尊捨棄這裡離開了。我們現在寧可一起去佛陀那裡，痛苦地自我懺悔！』於是穿上袈裟，拿著缽，來到佛陀那裡。 當時，舍利弗（Śāriputra，佛陀十大弟子之一）聽說那些爭鬥的比丘來了，與五百比丘一同來到佛陀那裡，頭面頂禮佛足，稟告佛陀說：『拘舍彌那些爭鬥的比丘現在來了，我們應當如何對待他們？』佛陀告訴舍利弗：『你應該聽他們兩方的說法，如果符合佛法（dharma，佛教教義）、符合戒律（vinaya，佛教戒律）、符合佛陀所教導的，就好好地對待他們，和他們一起修行。』又問：『世尊！通過幾件事可以知道他們的說法符合佛法、符合戒律、符合佛陀所教導？通過幾件事可以知道他們的說法不符合佛法、不符合戒律、不符合佛陀所教導？』佛陀說：『如果成就了十四種情況：說符合佛法的是不符合佛法，乃至說是佛陀制定的，說不是佛陀制定的，這就是不符合佛法、不符合戒律、不符合佛陀所教導的。如果與此相反，就是符合佛法、符合戒律、符合佛陀所教導。』 當時，摩訶波阇波提比丘尼（Mahāprajāpatī Gautamī，佛陀的姨母，佛教史上第一位比丘尼）聽說那些爭鬥的比丘來了，與五百比丘尼（bhikkhunī，出家女修行者）一同來到佛陀那裡，頭面頂禮佛足，稟告佛陀說：『世尊！拘舍彌那些爭鬥的比丘現在來了，我們應當……』

【English Translation】 English version: The elephant, having left the crowd, enjoys solitude and speaks this verse: 'Two dragons of one mind, Both troubled by the annoyance of the crowd, Both having abandoned the crowd to wander alone, Now delight in this empty forest.' After the Buddha spoke this verse, he traveled from Bhadravati (place name) to Śrāvastī (ancient Indian city name), residing in Jetavana-vihāra (monastery where the Buddha often stayed). At that time, upāsakas (lay male followers), upāsikās (lay female followers), kings, ministers, elders, householders, non-Buddhists, śrāmaṇas (male renunciates), and brāhmaṇas (Hindu priests) offered, revered, respected, and praised the Buddha, receiving much food, clothing, and alms. The World-Honored One was unattached, like a lotus flower. At that time, the upāsakas of Kauśāmbī (ancient Indian city name) all said: 'We have now lost great benefit, all because those bhikkhus (male monastic) like to quarrel, causing the World-Honored One to not reside here. We should devise a way to make them leave far away.' So they made a pact not to speak to them anymore, nor to give them clothing or food. Those bhikkhus also said: 'Because of our sins, the World-Honored One abandoned this place and left. We would rather go to the Buddha together now, and painfully repent!' So they put on their robes, carried their bowls, and came to the Buddha. At that time, Śāriputra (one of the Buddha's ten great disciples) heard that those quarrelsome bhikkhus were coming, and together with five hundred bhikkhus, he came to the Buddha, bowed his head to the ground at the Buddha's feet, and reported to the Buddha: 'Those quarrelsome bhikkhus from Kauśāmbī are coming now, how should we treat them?' The Buddha told Śāriputra: 'You should listen to both sides of their story, and if it accords with the Dharma (Buddhist teachings), accords with the Vinaya (Buddhist monastic rules), and accords with what the Buddha taught, then treat them well and practice with them.' He also asked: 'World-Honored One! Through how many things can we know that their words accord with the Dharma, accord with the Vinaya, and accord with what the Buddha taught? Through how many things can we know that their words do not accord with the Dharma, do not accord with the Vinaya, and do not accord with what the Buddha taught?' The Buddha said: 'If fourteen conditions are fulfilled: saying that what accords with the Dharma does not accord with the Dharma, and even saying that what the Buddha established is not what the Buddha established, then this does not accord with the Dharma, does not accord with the Vinaya, and does not accord with what the Buddha taught. If the opposite is true, then it accords with the Dharma, accords with the Vinaya, and accords with what the Buddha taught.' At that time, Mahāprajāpatī Gautamī (Buddha's aunt and the first bhikkhunī in Buddhist history) heard that those quarrelsome bhikkhus were coming, and together with five hundred bhikkhunīs (female monastic), she came to the Buddha, bowed her head to the ground at the Buddha's feet, and reported to the Buddha: 'World-Honored One! Those quarrelsome bhikkhus from Kauśāmbī are coming now, we should...'

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云何待？」佛言：「汝當聽彼二眾語，若如法、如律、如佛所教者，善待遇之。應從如法、如律、如佛教比丘求五事：比丘尼半月，應從如法比丘乞教誡人；比丘尼要依有如法比丘處夏安居；安居竟，應從如法比丘請見聞疑罪；式叉摩那學二歲戒已，應在二部僧中受具足戒；若比丘尼犯粗惡罪，應在二部僧中半月行摩那埵，行摩那埵已，應於二部眾各二十人中求出罪。若比丘尼僧更有餘事，應求如法比丘。」

時給孤獨長者聞彼斗諍比丘來，與五百優婆塞往至佛所，頭面禮足，白佛言：「世尊！拘舍彌斗諍比丘今來，我等云何敬待？」佛言：「汝當聽彼二眾語，若如法、如律、如佛所教者，受其教誡。至於，敬待供養，悉應平等。所以者何？譬如真金斷為二段，不得有異。」

毗舍佉母與五百優婆夷往至佛所，白佛，佛答亦如是。

時阿難見彼比丘入舍衛城，便往白佛：「彼斗諍比丘已入，我當云何為敷臥具？」佛言：「應與邊房；若不足者，與中房。不得令彼上座無有住處！」阿難受教即敷令住。

爾時彼被舉比丘于屏處作是念：「我竟有罪？為無有罪？為成被舉？為不成被舉？羯磨如法？為不如法？我今寧可謹依經律，而思惟之。」既思惟已，知己有罪，知成被舉，羯磨如法，便到伴儻

【現代漢語翻譯】 現代漢語譯本： 『應該如何對待他們？』佛說：『你們應當聽取那兩方僧眾的說法，如果他們的言論符合佛法、戒律、以及佛陀的教導，就善待他們。應當從如法、如律、如佛教導的比丘處尋求五事：比丘尼每半個月，應當從如法的比丘處請求教誡人；比丘尼必須依止有如法比丘的地方安居；安居結束后，應當從如法的比丘處請求懺悔見聞疑罪；式叉摩那（Śikṣamāṇā，學戒女）學習二年戒律后，應當在比丘僧和比丘尼僧兩部僧眾中受具足戒；如果比丘尼犯了粗惡罪，應當在兩部僧眾中進行半個月的摩那埵（Mānatta，懺悔期），完成摩那埵后，應當在兩部僧眾各自二十人中請求出罪。如果比丘尼僧還有其他事情，應當請求如法的比丘。』

當時，給孤獨長者（Anāthapiṇḍada，一位富有的護法）聽說那些爭鬥的比丘來了，就與五百位優婆塞（Upāsaka，男居士）一同前往佛陀處，頂禮佛足，稟告佛陀說：『世尊！拘舍彌（Kauśāmbī，地名）爭鬥的比丘現在來了，我們應該如何恭敬對待他們？』佛說：『你們應當聽取那兩方僧眾的說法，如果他們的言論符合佛法、戒律、以及佛陀的教導，就接受他們的教誡。至於恭敬對待和供養，都應當平等。為什麼呢？譬如真金斷為兩段，價值不應有所不同。』

毗舍佉母（Viśākhā，一位女護法）與五百位優婆夷（Upāsikā，女居士）前往佛陀處，稟告佛陀，佛陀的回答也與之前一樣。

當時，阿難（Ānanda，佛陀的侍者）看見那些比丘進入舍衛城（Śrāvastī，地名），便前往稟告佛陀：『那些爭鬥的比丘已經進城了，我應當如何為他們鋪設臥具？』佛說：『應當給他們邊房；如果不夠，就給他們中房。不能讓那些上座（長老比丘）沒有住處！』阿難接受教導，立即鋪設臥具讓他們居住。

當時，那位被舉（被僧團指控）的比丘在隱蔽的地方這樣想：『我到底是有罪？還是沒有罪？是已經成立被舉？還是沒有成立被舉？羯磨（Karma，僧團的決議）如法嗎？還是不如法？我現在應該謹慎地依據經律，來思惟這些問題。』經過思惟后，他知道自己有罪，知道已經成立被舉，羯磨如法，便到同伴那裡。

【English Translation】 English version: 『How should we treat them?』 The Buddha said, 『You should listen to the words of both groups of monks. If their words are in accordance with the Dharma, the Vinaya (rules of monastic discipline), and the Buddha's teachings, then treat them well. You should seek five things from the Bhikṣus (monks) who are in accordance with the Dharma, the Vinaya, and the Buddha's teachings: Every half-month, the Bhikṣuṇīs (nuns) should request a preceptor from a Bhikṣu who is in accordance with the Dharma; the Bhikṣuṇīs must rely on a place where there are Bhikṣus who are in accordance with the Dharma to observe the summer retreat (Varṣa); after the retreat, they should request repentance for what they have seen, heard, and suspected from the Bhikṣus who are in accordance with the Dharma; after the Śikṣamāṇā (female trainee) has studied the precepts for two years, she should receive full ordination in both the Bhikṣu and Bhikṣuṇī Sanghas (monastic communities); if a Bhikṣuṇī commits a grave offense, she should undergo Mānatta (probation) for half a month in both Sanghas, and after completing Mānatta, she should request absolution from twenty members of each Sangha. If the Bhikṣuṇī Sangha has other matters, they should request Bhikṣus who are in accordance with the Dharma.』

At that time, the Elder Anāthapiṇḍada (a wealthy patron) heard that the disputing Bhikṣus were coming, so he went with five hundred Upāsakas (male lay devotees) to the Buddha, prostrated himself at the Buddha's feet, and said to the Buddha, 『World Honored One! The disputing Bhikṣus from Kauśāmbī (a place name) are now coming. How should we respectfully treat them?』 The Buddha said, 『You should listen to the words of both groups of monks. If their words are in accordance with the Dharma, the Vinaya, and the Buddha's teachings, then accept their teachings. As for respectful treatment and offerings, they should all be equal. Why? For example, if genuine gold is broken into two pieces, its value should not be different.』

Mother Viśākhā (a female patron) went with five hundred Upāsikās (female lay devotees) to the Buddha, and reported to the Buddha, and the Buddha's answer was the same as before.

At that time, Ānanda (the Buddha's attendant) saw those Bhikṣus entering Śrāvastī (a place name), so he went to report to the Buddha, 『Those disputing Bhikṣus have already entered the city. How should I prepare bedding for them?』 The Buddha said, 『You should give them side rooms; if there are not enough, then give them middle rooms. You must not let those senior monks (elder Bhikṣus) have no place to stay!』 Ānanda received the instruction and immediately prepared bedding for them to stay.

At that time, the accused Bhikṣu (the monk who was accused by the Sangha) thought in a secluded place, 『Do I have a fault after all? Or do I not have a fault? Is the accusation established? Or is the accusation not established? Is the Karma (the Sangha's resolution) in accordance with the Dharma? Or is it not in accordance with the Dharma? Now I should carefully rely on the Sutras and Vinaya to contemplate these questions.』 After contemplating, he knew that he had a fault, knew that the accusation was established, and that the Karma was in accordance with the Dharma, so he went to his companions.

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比丘所，語言：「我已自見罪！諸大德！為我求和合，解先羯磨。」諸比丘便將到與作不見罪羯磨比丘所，語言：「此比丘已自見罪，愿為解先羯磨！」於是二部僧將被舉比丘往到佛所，頭面禮足，以是白佛。佛以是事集比丘僧，告諸比丘：「此比丘犯罪，非不犯罪；成被舉，非不成被舉；羯磨成就，非不成就。僧今應與解先羯磨，更白二羯磨為作和合。」

彼比丘應至僧中，禮僧足，白言：「我比丘某甲，僧為我作不見罪羯磨。我今順僧悔過，乞解不見罪羯磨。愿僧哀愍為我解！」如是三說。

一比丘唱言：「大德僧聽！此等比丘先共鬥諍，更相罵詈，或言犯、或言不犯、或言成被舉、或言不成被舉、或言羯磨成就、或言羯磨不成就，此比丘今自見犯罪，非不見犯罪；成被舉，非不成被舉；羯磨成就，非不成就。僧今為解不見罪羯磨，還作和合。若僧時到僧忍聽。白如是。」

「大德僧聽！此等比丘先共鬥諍，乃至還作和合。誰諸長老忍，默然；不忍者，說。僧為某甲比丘解羯磨，還作和合竟；僧忍，默然故。是事如是持。」

佛言：「羯磨竟，應即與共作和合布薩。」

時優波離問佛言：「世尊！比丘成就幾法得舉事。」佛言：「如住自恣中說。」

佛在瞻婆國，住恒水邊

【現代漢語翻譯】 現代漢語譯本： 某位比丘（bhikkhu，佛教出家男眾）說道：『我已親自見到自己的罪過！諸位大德（大德，指有德行的僧人）！請為我求得僧團的和合，解除之前的羯磨（karma，業，此處指僧團的決議）。』 眾比丘便將他帶到之前為他作『不見罪羯磨』的比丘處，說道：『這位比丘已經親自見到自己的罪過，希望能夠解除之前的羯磨！』 於是，兩部僧團將這位被舉（被指控犯戒）的比丘帶到佛陀（Buddha）處，以頭面禮拜佛足，並將此事稟告佛陀。 佛陀因為這件事召集比丘僧團，告訴眾比丘：『這位比丘確實犯了罪，不是沒有犯罪；確實應該被舉，不是不應該被舉；羯磨確實已經成就，不是沒有成就。僧團現在應該為他解除之前的羯磨，再進行白二羯磨（一種僧團會議程式）為他作和合。』 這位比丘應該來到僧團中，禮拜僧眾的腳，稟告說：『我，比丘某甲（指代名字），僧團曾為我作『不見罪羯磨』。我現在順從僧團的教誨懺悔過錯，懇請解除『不見罪羯磨』。希望僧團慈悲憐憫，為我解除！』這樣說三次。 一位比丘唱言：『大德僧眾請聽！這些比丘先前互相爭鬥，互相謾罵，或者說犯戒、或者說沒有犯戒、或者說應該被舉、或者說不應該被舉、或者說羯磨已經成就、或者說羯磨沒有成就。這位比丘現在親自見到自己犯了罪，不是沒有犯罪；確實應該被舉，不是不應該被舉；羯磨確實已經成就，不是沒有成就。僧團現在為他解除『不見罪羯磨』，重新作和合。如果僧團認為時機已到，請允許我宣佈。』 『大德僧眾請聽！這些比丘先前互相爭鬥，乃至重新作和合。哪位長老（長老，指年長的僧人）同意，就保持沉默；不同意的，請說出來。僧團為某甲比丘解除羯磨，重新作和合完畢；僧團同意，所以保持沉默。這件事就這樣決定。』 佛陀說：『羯磨結束后，應該立即與他一起舉行和合布薩（uposatha，每半月舉行的誦戒儀式）。』 當時，優波離（Upali，佛陀的十大弟子之一，持戒第一）問佛陀：『世尊！比丘成就幾種法才能被舉事（被指控犯戒）。』 佛陀說：『就像在住自恣（pravāraṇā，雨季安居結束時的儀式）中所說的那樣。』 佛陀住在瞻婆國（Campā，古印度十六大國之一），恒河（Ganges）邊。

English version: A bhikkhu (bhikkhu, a Buddhist monk) said: 'I have seen my own fault! Venerable ones (Venerable ones, referring to monks with virtue)! Please seek reconciliation for me and undo the previous karma (karma, action, here referring to the Sangha's decision).' The bhikkhus then took him to the bhikkhus who had previously performed the 'not seeing the offense karma' for him, saying: 'This bhikkhu has seen his own fault, and hopes to undo the previous karma!' Then, the two Sanghas took this accused (accused of violating the precepts) bhikkhu to the Buddha (Buddha), prostrated themselves at the Buddha's feet, and reported this matter to the Buddha. The Buddha gathered the bhikkhu Sangha because of this matter and told the bhikkhus: 'This bhikkhu has indeed committed an offense, not that he has not committed an offense; he should indeed be accused, not that he should not be accused; the karma has indeed been accomplished, not that it has not been accomplished. The Sangha should now undo the previous karma for him, and then perform the Bai Er karma (a Sangha meeting procedure) to reconcile him.' This bhikkhu should come to the Sangha, bow to the feet of the Sangha, and report: 'I, bhikkhu so-and-so (referring to the name), the Sangha once performed the 'not seeing the offense karma' for me. I now follow the teachings of the Sangha to repent of my mistakes, and request to undo the 'not seeing the offense karma'. I hope the Sangha will have compassion and undo it for me!' Say this three times. A bhikkhu chanted: 'Venerable Sangha, please listen! These bhikkhus previously fought with each other, scolded each other, or said that they had violated the precepts, or said that they had not violated the precepts, or said that they should be accused, or said that they should not be accused, or said that the karma had been accomplished, or said that the karma had not been accomplished. This bhikkhu now personally sees that he has committed an offense, not that he has not committed an offense; he should indeed be accused, not that he should not be accused; the karma has indeed been accomplished, not that it has not been accomplished. The Sangha is now undoing the 'not seeing the offense karma' for him and making reconciliation again. If the Sangha thinks the time has come, please allow me to announce it.' 'Venerable Sangha, please listen! These bhikkhus previously fought with each other, and even made reconciliation again. Which elder (elder, referring to older monks) agrees, please remain silent; those who disagree, please speak up. The Sangha has undone the karma for bhikkhu so-and-so and completed the reconciliation; the Sangha agrees, so it remains silent. This matter is decided in this way.' The Buddha said: 'After the karma is completed, he should immediately hold the reconciliation uposatha (uposatha, a recitation ceremony held every half month) with him.' At that time, Upali (Upali, one of the Buddha's ten major disciples, foremost in upholding the precepts) asked the Buddha: 'World Honored One! How many dharmas must a bhikkhu achieve to be accused (accused of violating the precepts)?' The Buddha said: 'Just as it is said in the pravāraṇā (pravāraṇā, a ceremony at the end of the rainy season retreat).' The Buddha lived in the country of Campā (Campā, one of the sixteen great ancient Indian kingdoms), on the bank of the Ganges (Ganges).

【English Translation】 English translation line 1 English translation line 2

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。去王舍城不遠，一住處有一比丘姓迦葉，作摩摩諦，作是愿：「愿四方比丘多來集此，令諸優婆塞、優婆夷因此多作功德！」彼住處寬博，於後所愿得果。時有眾多知識比丘到彼住處，迦葉比丘出迎，禮拜問訊，為持衣缽，辦洗浴具，設過中飲；明日供前後食，亦施衣服，如是多日。客比丘共作議言：「此比丘有慚愧，修梵行，欲令我等久住。我等寧可於此安居。」作是議已，即便共住。迦葉比丘後作是念：「此客比丘疲極已息，知聚落處所，我不能復日日勸化，供前後食。」念已便止。客比丘恨之，復作是議：「此比丘欲令我等早去，定是惡比丘，無有慚愧，不修梵行！我等當與作不見罪舉羯磨。」議已便共舉之。迦葉比丘作是念：「我為有罪？為無有罪？為成被舉？為不成被舉？羯磨成就？為不成就？世尊今在恒水邊，當往問之，若有教敕我當奉行。」念已，著衣持缽往到佛所，頭面禮足，卻住一面。佛慰問言：「汝從何來？乞食不乏、道路不疲耶？」答言：「乞食不乏、道路不疲。去王舍城不遠，有一住處，我作摩摩諦，從彼處來。」便以上事因緣本末，具向佛說。佛言：「汝不犯罪，無罪可見。汝便還去，安意住彼。」迦葉受教，禮足右繞而退。諸客比丘見其還已，復共議言：「我等不善！云何舉此清凈無

罪比丘？當共至佛所，悔過除罪。」安居自恣竟，往到佛所，頭面禮足，卻住一面。佛慰問言：「乞食不乏、道路不疲耶？於何處安居？」答言：「乞食不乏、道路不疲。去王舍城不遠，有一住處於彼安居。」佛問言：「汝等於彼住處，與彼比丘作不見罪舉羯磨不？」答言：「作。」又問：「以何事舉之？」答言：「無事。」佛種種呵責言：「汝等所作非法！不應作此惡業！云何與清凈無罪比丘作不見罪舉羯磨？」諸比丘白佛言：「世尊！我等愚癡，既作是事，皆生悔心，今來悔過。唯愿哀愍受我悔過！」佛以是事集比丘僧，告諸比丘：「若比丘以無事作諸羯磨，羯磨皆不成。」

有諸比丘遙作呵責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨；又遙作別住、本日、摩那埵、阿浮呵那；又遙結界、解界；又遙解僧所差人，更遙差僧未差者。諸比丘以是白佛，佛以是事集比丘僧，告諸比丘：「若遙作呵責羯磨，乃至遙差僧未差人羯磨，此皆不如法羯磨，羯磨不成。」

時六群比丘于界外作不如法呵責羯磨，乃至下意羯磨。作已來入界內，語諸比丘言：「我等於界外與某甲、某甲比丘作呵責羯磨，乃至下意羯磨。諸大德！當聽令成如法羯磨。」諸比丘以是白佛，佛以是事集比丘僧，告諸比丘：「若比丘于

【現代漢語翻譯】 現代漢語譯本：『罪比丘（犯了罪的比丘）？應當一起去佛陀那裡，懺悔以消除罪過。』安居自恣結束后，他們前往佛陀處，以頭面禮拜佛足，然後退到一旁站立。佛陀慰問他們說：『乞食沒有缺乏，路途沒有疲憊嗎？在哪裡安居？』他們回答說：『乞食沒有缺乏，路途沒有疲憊。離王舍城不遠，有一個住處，我們在那裡安居。』佛陀問道：『你們在那個住處，對那些比丘做了不見罪舉羯磨（因對方不在場而進行的指控儀式）嗎？』他們回答說：『做了。』又問：『因為什麼事指控他們？』回答說：『沒有事。』佛陀種種呵責他們說：『你們所做的是非法！不應該做這種惡業！怎麼能對清凈無罪的比丘做不見罪舉羯磨？』諸位比丘稟告佛陀說：『世尊！我們愚癡，已經做了這件事，都生起了後悔之心，現在前來懺悔。唯愿您哀憐我們，接受我們的懺悔！』佛陀因為這件事召集比丘僧團，告訴諸位比丘：『如果比丘因為沒有理由的事情而做各種羯磨，這些羯磨都不會成立。』 有些比丘遙 distance 地進行呵責羯磨（譴責儀式）、驅出羯磨（驅逐儀式）、依止羯磨（依附儀式）、舉罪羯磨（指控儀式）、下意羯磨（降伏儀式）；又遙 distance 地進行別住（隔離生活）、本日（一天的行為）、摩那埵（懺悔期）、阿浮呵那（恢復儀式）；又遙 distance 地結界（設定邊界）、解界（解除邊界）；又遙 distance 地解除僧團所派遣的人的職務，反而遙 distance 地派遣僧團沒有派遣的人。諸位比丘將這些事稟告佛陀，佛陀因為這件事召集比丘僧團，告訴諸位比丘：『如果遙 distance 地進行呵責羯磨，乃至遙 distance 地派遣僧團沒有派遣的人的羯磨，這些都是不如法的羯磨，羯磨不會成立。』 當時，六群比丘（指行為不端的六個比丘）在邊界外進行不如法的呵責羯磨，乃至下意羯磨。做完後進入邊界內，對比丘們說：『我們已經在邊界外對某甲、某甲比丘做了呵責羯磨，乃至下意羯磨。諸位大德！請聽令這些羯磨成為如法的羯磨。』諸位比丘將這些事稟告佛陀，佛陀因為這件事召集比丘僧團，告訴諸位比丘：『如果比丘在

【English Translation】 English version: 'Sinful Bhikkhus (monks who have committed offenses)? You should all go to the Buddha to confess and remove your sins.' After the Pavarana (end of the rainy season retreat), they went to the Buddha, bowed at his feet with their heads, and stood to one side. The Buddha greeted them, saying, 'Have you had enough alms, and are you not tired from the journey? Where did you observe the retreat?' They replied, 'We have had enough alms, and we are not tired from the journey. Not far from Rajagriha (city in ancient India), there is a dwelling where we observed the retreat.' The Buddha asked, 'In that dwelling, did you perform the Ukkhepaniya-kamma (act of suspension) for unseen offenses against those Bhikkhus?' They replied, 'We did.' He further asked, 'For what reason did you suspend them?' They replied, 'For no reason.' The Buddha variously rebuked them, saying, 'What you have done is unlawful! You should not commit such evil deeds! How could you perform the Ukkhepaniya-kamma for unseen offenses against pure and innocent Bhikkhus?' The Bhikkhus reported to the Buddha, 'Venerable Sir! We are foolish, and having done this, we are all filled with remorse, and now we come to confess. We beseech you to have compassion and accept our confession!' Because of this matter, the Buddha assembled the Sangha (monastic community) and told the Bhikkhus, 'If a Bhikkhu performs various Kammas (ecclesiastical acts) for no reason, those Kammas are all invalid.' Some Bhikkhus performed acts of rebuke (Tajjaniya-kamma), expulsion (Nissarana-kamma), dependence (Nissaya-kamma), accusation (Ukkhepaniya-kamma), and submission (Patinissagga-kamma) from a distance; they also performed Parivasa (period of probation), Manatta (penance), and Abbhana (reinstatement) from a distance; they also established boundaries (Sima) and dissolved boundaries from a distance; they also dismissed those who had been appointed by the Sangha from a distance, and instead appointed those who had not been appointed by the Sangha from a distance. The Bhikkhus reported these matters to the Buddha, and because of this matter, the Buddha assembled the Sangha and told the Bhikkhus, 'If acts of rebuke are performed from a distance, up to and including the act of appointing those who have not been appointed by the Sangha from a distance, all these are unlawful Kammas, and the Kammas are invalid.' At that time, the Group of Six Bhikkhus (a group of misbehaving monks) performed unlawful acts of rebuke, up to and including the act of submission, outside the boundary. After doing so, they entered the boundary and said to the Bhikkhus, 'We have performed acts of rebuke, up to and including the act of submission, against such and such Bhikkhus outside the boundary. Venerable Ones! Please listen and allow these Kammas to become lawful Kammas.' The Bhikkhus reported these matters to the Buddha, and because of this matter, the Buddha assembled the Sangha and told the Bhikkhus, 'If a Bhikkhu

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界外作不如法五種羯磨，乃至差僧所未差人羯磨，雖還語界內比丘，令聽成羯磨，一切皆不成。」

時諸比丘，一比丘與一比丘乃至與眾多比丘作羯磨；二比丘乃至與眾多比丘，亦如是。諸比丘以是白佛，佛言：「此皆羯磨不成，得突吉羅罪。」佛又言：「若作羯磨，直羯磨而不白，不成羯磨；若羯磨應前說而後說，應后說而前說，亦皆不成；若羯磨時，有得呵人不同，亦不成，皆犯突吉羅罪。」

時諸比丘以余法、余律作羯磨。諸比丘以是白佛，佛言：「不成羯磨。」

時諸比丘作非法別眾羯磨、非法和合羯磨、如法別眾羯磨、如法和合羯磨。諸比丘以是白佛，佛以是事集比丘僧，告諸比丘：「我不聽三種羯磨，唯聽如法和合羯磨！」

有五種羯磨：非法羯磨、別眾羯磨、似法別眾羯磨、似法和合羯磨、如法羯磨。

何謂非法羯磨？應來不來，應囑授不囑授，有得呵人不同，而強羯磨。應白二羯磨，而但白，不羯磨；但羯磨，不白；或再白，不羯磨；再羯磨，不白。應白四羯磨，而但白，不三羯磨；但三羯磨，不白。是名非法羯磨。

何謂別眾羯磨？應來不來，應囑授不囑授，羯磨時得呵人不同，而強羯磨。是名別眾羯磨。

何謂似法別眾羯磨？應來不來，應囑授不囑

授；若白二、白四羯磨，先羯磨后白；羯磨時得呵人不同，而強羯磨。是名似法別眾羯磨。

何謂似法和合羯磨？應來者來，應囑授者囑授；若白二、白四羯磨，先羯磨后白；羯磨時有得呵人不呵。是名似法和合羯磨。

何謂如法羯磨？應來者來，應囑授者囑授，羯磨時得呵人不呵；若白二、白四羯磨，皆先白后羯磨。是名如法羯磨。

若為比丘作非法呵責羯磨時，僧中有七人共諍，一人言此是非法羯磨，一人言此是別眾羯磨，一人言此是似法別眾羯磨，一人言此是似法和合羯磨，一人言此是如法和合羯磨，一人言成作羯磨，一人言不成作羯磨。此七人中，二人語如法。謂是非法羯磨，不成作羯磨者。若為比丘作別眾呵責羯磨、似法別眾呵責羯磨、似法和合呵責羯磨，亦如是。

若為比丘作如法呵責羯磨時，有七人語，二人語如法。謂是如法和合羯磨，成作羯磨者。驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨，亦如是。

有比丘斗諍，諸比丘作是議：「此比丘好鬥諍，數有事。我等寧可和合，與作如法呵責羯磨。」即共和合，欲與作如法呵責羯磨；而反作不如法呵責羯磨，羯磨不成。乃至反作似法和合呵責羯磨，亦如是。

彼比丘復移余住，余住諸比丘作是議：「此比丘好鬥諍

【現代漢語翻譯】 現代漢語譯本： 什麼是相似於法的別眾羯磨？應該囑咐教導的沒有囑咐教導，應該來的沒有來；如果是白二羯磨（通過兩次表決完成的羯磨）或白四羯磨（通過四次表決完成的羯磨），先羯磨后表白；羯磨時，可以呵責的人卻呵責了不同的人，而強行進行羯磨。這叫做相似於法的別眾羯磨。 什麼是相似於法的和合羯磨？應該來的人來了，應該囑咐教導的也囑咐教導了；如果是白二羯磨或白四羯磨，先羯磨后表白；羯磨時，有的人應該呵責卻沒有呵責。這叫做相似於法的和合羯磨。 什麼是如法的羯磨？應該來的人來了，應該囑咐教導的也囑咐教導了，羯磨時，可以呵責的人沒有呵責；如果是白二羯磨或白四羯磨，都是先表白后羯磨。這叫做如法的羯磨。 如果為比丘（佛教出家男眾）作不如法的呵責羯磨時，僧團中有七個人爭論，一個人說這是不如法的羯磨，一個人說這是別眾羯磨，一個人說這是相似於法的別眾羯磨，一個人說這是相似於法的和合羯磨，一個人說這是如法的和合羯磨，一個人說羯磨已經成立，一個人說羯磨沒有成立。這七個人中，有兩個人的說法是如法的，就是說這是不如法的羯磨，羯磨沒有成立。如果為比丘作別眾呵責羯磨、相似於法的別眾呵責羯磨、相似於法的和合呵責羯磨，也是這樣。 如果為比丘作如法的呵責羯磨時，有七個人說話，有兩個人的說法是如法的，就是說是如法的和合羯磨，羯磨已經成立。驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨，也是這樣。 有比丘（佛教出家男眾）爭鬥，眾比丘這樣議論：『這個比丘喜歡爭鬥，經常惹事。我們不如和合一致，為他作如法的呵責羯磨。』於是大家和合一致，想要為他作如法的呵責羯磨；結果反而作了不如法的呵責羯磨，羯磨沒有成立。乃至反而作了相似於法的和合呵責羯磨，也是這樣。 那個比丘又移到別的住處，別的住處的眾比丘這樣議論：『這個比丘喜歡爭鬥』

【English Translation】 English version: What is a 'semblance-of-the-law' separate assembly Karma? Those who should be instructed are not instructed, and those who should come do not come; if it is a Bai-er Karma (Karma completed through two declarations) or a Bai-si Karma (Karma completed through four declarations), the Karma is performed before the declaration; during the Karma, those who can be reproached are reproached differently, and the Karma is forced through. This is called a 'semblance-of-the-law' separate assembly Karma. What is a 'semblance-of-the-law' harmonious assembly Karma? Those who should come come, and those who should be instructed are instructed; if it is a Bai-er Karma or a Bai-si Karma, the Karma is performed before the declaration; during the Karma, some who should be reproached are not reproached. This is called a 'semblance-of-the-law' harmonious assembly Karma. What is a Karma that is in accordance with the law? Those who should come come, and those who should be instructed are instructed; during the Karma, those who can be reproached are not reproached; if it is a Bai-er Karma or a Bai-si Karma, the declaration always comes before the Karma. This is called a Karma that is in accordance with the law. If an unlawful rebuke Karma is performed for a Bhikshu (Buddhist monk), and there are seven people in the Sangha (Buddhist monastic community) who argue, one person says this is an unlawful Karma, one person says this is a separate assembly Karma, one person says this is a 'semblance-of-the-law' separate assembly Karma, one person says this is a 'semblance-of-the-law' harmonious assembly Karma, one person says this is a lawful harmonious assembly Karma, one person says the Karma is established, and one person says the Karma is not established. Among these seven people, two people speak lawfully, saying that it is an unlawful Karma and the Karma is not established. If a separate assembly rebuke Karma, a 'semblance-of-the-law' separate assembly rebuke Karma, or a 'semblance-of-the-law' harmonious assembly rebuke Karma is performed for a Bhikshu, it is the same. If a lawful rebuke Karma is performed for a Bhikshu, and seven people speak, two people speak lawfully, saying that it is a lawful harmonious assembly Karma and the Karma is established. Expulsion Karma, Dependence Karma, Accusation Karma, and Humbling Karma are also the same. There is a Bhikshu (Buddhist monk) who quarrels, and the Bhikshus (Buddhist monks) discuss: 'This Bhikshu likes to quarrel and often causes trouble. We should unite and perform a lawful rebuke Karma for him.' Then they unite and want to perform a lawful rebuke Karma for him; but instead, they perform an unlawful rebuke Karma, and the Karma is not established. Even if they perform a 'semblance-of-the-law' harmonious assembly rebuke Karma, it is the same. That Bhikshu moves to another residence, and the Bhikshus in the other residence discuss: 'This Bhikshu likes to quarrel.'

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，彼諸比丘為作似法和合呵責羯磨，羯磨不成。我等寧可與作如法和合呵責羯磨。」便欲共作如法和合呵責羯磨，而反作不如法驅出羯磨；乃至反作如法驅出羯磨，羯磨皆不成。乃至反作下意羯磨，亦如是。

有比丘行惡行，污他家。諸比丘作是議：「此比丘行惡行，污他家。我等寧可和合與作如法驅出羯磨。」便欲共作如法驅出羯磨，而反作不如法驅出羯磨，羯磨不成。乃至反作似法和合驅出羯磨，亦如是。

彼比丘便移余住，余住諸比丘作是議：「此比丘行惡行，污他家。被諸比丘為作似法和合羯磨，羯磨不成。我等寧可與作如法驅出羯磨。」便欲共作如法驅出羯磨，而反作不如法依止羯磨，羯磨不成。乃至反作如法依止羯磨，羯磨皆不成。乃至反作呵責羯磨，亦如是。

有比丘愚癡無智，數數犯罪。諸比丘作是議：「此比丘愚癡無智數數犯罪，我等寧可和合與作如法依止羯磨。」便欲共作如法依止羯磨，而反作不如法依止羯磨，羯磨不成。乃至反作似法和合依止羯磨，亦如是。

彼比丘便移余住，余住諸比丘作是議：「此比丘愚癡無智，數數犯罪。彼諸比丘為作似法和合依止羯磨，羯磨不成。我等寧可為作如法依止羯磨。」便欲與作如法依止羯磨，而反作不如法舉罪羯磨，羯磨不成。

【現代漢語翻譯】 現代漢語譯本： 那些比丘們為（該比丘）做了相似於法的和合呵責羯磨（Saṃgha-kamma，僧團事務），但羯磨沒有成功。他們想：『我們不如為他做如法的和合呵責羯磨。』於是想要一起做如法的和合呵責羯磨，卻反而做了不如法的驅出羯磨（Tajjaniya-kamma，擯罰羯磨）；乃至反而做了如法的驅出羯磨，羯磨都沒有成功。乃至反而做了下意羯磨（Avamāna-kamma，折伏羯磨），也是一樣。

有比丘行為惡劣，玷污了他人家庭。眾比丘議論說：『這個比丘行為惡劣，玷污了他人家庭。我們不如和合為他做如法的驅出羯磨。』於是想要一起做如法的驅出羯磨，卻反而做了不如法的驅出羯磨，羯磨沒有成功。乃至反而做了相似於法的和合驅出羯磨，也是一樣。

那位比丘便移居到其他住處，其他住處的比丘們議論說：『這個比丘行為惡劣，玷污了他人家庭。被那些比丘做了相似於法的和合羯磨，羯磨沒有成功。我們不如為他做如法的驅出羯磨。』於是想要一起做如法的驅出羯磨，卻反而做了不如法的依止羯磨（Nissāraṇa-kamma，出罪羯磨），羯磨沒有成功。乃至反而做了如法的依止羯磨，羯磨都沒有成功。乃至反而做了呵責羯磨（Tajjaniya-kamma，擯罰羯磨），也是一樣。

有比丘愚癡無智，屢次犯戒。眾比丘議論說：『這個比丘愚癡無智，屢次犯戒，我們不如和合為他做如法的依止羯磨。』於是想要一起做如法的依止羯磨，卻反而做了不如法的依止羯磨，羯磨沒有成功。乃至反而做了相似於法的和合依止羯磨，也是一樣。

那位比丘便移居到其他住處，其他住處的比丘們議論說：『這個比丘愚癡無智，屢次犯戒。那些比丘為他做了相似於法的和合依止羯磨，羯磨沒有成功。我們不如為他做如法的依止羯磨。』於是想要為他做如法的依止羯磨，卻反而做了不如法的舉罪羯磨（Ukkhepaniya-kamma，舉罪羯磨），羯磨沒有成功。

【English Translation】 English version: Those bhikkhus performed a 'semblance-of-the-Dhamma' Saṃgha-kamma (act of the Sangha) of joint censure for him, but the kamma was not successful. They thought, 'We should perform a lawful Saṃgha-kamma of joint censure for him.' Then they wanted to perform a lawful Saṃgha-kamma of joint censure together, but instead performed an unlawful Tajjaniya-kamma (act of banishment); and even when they performed a lawful Tajjaniya-kamma instead, the kamma was not successful. And even when they performed an Avamāna-kamma (act of humiliation) instead, it was the same.

There was a bhikkhu who behaved badly and defiled another's family. The bhikkhus discussed, 'This bhikkhu behaves badly and defiles another's family. We should perform a lawful Tajjaniya-kamma of banishment for him together.' Then they wanted to perform a lawful Tajjaniya-kamma of banishment together, but instead performed an unlawful Tajjaniya-kamma of banishment, and the kamma was not successful. And even when they performed a 'semblance-of-the-Dhamma' joint Tajjaniya-kamma of banishment instead, it was the same.

That bhikkhu then moved to another residence. The bhikkhus in the other residence discussed, 'This bhikkhu behaves badly and defiles another's family. Those bhikkhus performed a 'semblance-of-the-Dhamma' joint kamma for him, but the kamma was not successful. We should perform a lawful Tajjaniya-kamma of banishment for him.' Then they wanted to perform a lawful Tajjaniya-kamma of banishment together, but instead performed an unlawful Nissāraṇa-kamma (act of expulsion), and the kamma was not successful. And even when they performed a lawful Nissāraṇa-kamma instead, the kamma was not successful. And even when they performed a Tajjaniya-kamma (act of banishment) instead, it was the same.

There was a bhikkhu who was foolish and ignorant, and repeatedly transgressed. The bhikkhus discussed, 'This bhikkhu is foolish and ignorant, and repeatedly transgresses. We should perform a lawful Nissāraṇa-kamma (act of dependence) for him together.' Then they wanted to perform a lawful Nissāraṇa-kamma together, but instead performed an unlawful Nissāraṇa-kamma, and the kamma was not successful. And even when they performed a 'semblance-of-the-Dhamma' joint Nissāraṇa-kamma instead, it was the same.

That bhikkhu then moved to another residence. The bhikkhus in the other residence discussed, 'This bhikkhu is foolish and ignorant, and repeatedly transgresses. Those bhikkhus performed a 'semblance-of-the-Dhamma' joint Nissāraṇa-kamma for him, but the kamma was not successful. We should perform a lawful Nissāraṇa-kamma for him.' Then they wanted to perform a lawful Nissāraṇa-kamma for him, but instead performed an unlawful Ukkhepaniya-kamma (act of suspension), and the kamma was not successful.

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乃至反作如法舉罪羯磨，羯磨亦皆不成。乃至反作驅出羯磨，亦如是。

有比丘犯罪，而不見罪、不悔過、不捨惡邪見。諸比丘作是議：「此比丘犯罪，而不見罪、不悔過、不捨惡邪見。我等寧可和合，與作如法舉罪羯磨。」便欲共作如法舉罪羯磨，而反作不如法舉罪羯磨，羯磨不成。乃至反作似法和合舉罪羯磨，亦如是。

彼比丘便移余住，余住比丘作是議：「此比丘犯罪，不見罪、不悔過、不捨惡邪見。彼諸比丘為作似法和合舉罪羯磨，羯磨不成。我等寧可為作如法舉罪羯磨。」便欲共作如法舉罪羯磨，而反作不如法下意羯磨，羯磨不成。乃至反作如法下意羯磨，羯磨亦皆不成。乃至反作依止羯磨，亦如是。

有比丘粗惡語罵諸白衣。諸比丘作是議：「此比丘粗惡語罵諸白衣，我等寧可和合與作如法下意羯磨。」便欲共作如法下意羯磨，而反作不如法下意羯磨，羯磨不成。乃至反作似法和合下意羯磨，亦如是。

彼比丘移余住，余住諸比丘作是議：「此比丘粗惡語罵諸白衣，彼比丘為作似法和合下意羯磨，羯磨不成。我等寧可為作如法下意羯磨。」便欲共作如法下意羯磨，而反作不如法呵責羯磨，羯磨不成。乃至反作如法呵責羯磨，羯磨亦皆不成。乃至反作舉罪羯磨，亦如是。

【現代漢語翻譯】 現代漢語譯本 即使反過來進行如法的舉罪羯磨（舉罪羯磨：僧團對犯戒比丘進行的譴責和懲罰儀式），羯磨也不會成立。乃至反過來進行驅出羯磨（驅出羯磨：將比丘逐出僧團的儀式），也是如此。 有比丘犯罪，卻不承認罪過、不懺悔、不放棄錯誤的邪見。眾比丘商議：『這位比丘犯罪，卻不承認罪過、不懺悔、不放棄錯誤的邪見。我們不如和合一致，對他進行如法的舉罪羯磨。』於是想要共同進行如法的舉罪羯磨，卻反而進行了不如法的舉罪羯磨，羯磨不成立。乃至反過來進行相似如法的和合舉罪羯磨，也是如此。 那位比丘便遷移到其他住處，其他住處的比丘商議：『這位比丘犯罪，不承認罪過、不懺悔、不放棄錯誤的邪見。之前的比丘們為他進行了相似如法的和合舉罪羯磨，羯磨不成立。我們不如為他進行如法的舉罪羯磨。』於是想要共同進行如法的舉罪羯磨，卻反而進行了不如法的下意羯磨（下意羯磨：降低比丘在僧團中地位的儀式），羯磨不成立。乃至反過來進行如法的下意羯磨，羯磨也都不成立。乃至反過來進行依止羯磨（依止羯磨：要求比丘依止其他比丘進行學習和指導的儀式），也是如此。 有比丘用粗惡的語言辱罵在家居士。眾比丘商議：『這位比丘用粗惡的語言辱罵在家居士，我們不如和合一致，對他進行如法的下意羯磨。』於是想要共同進行如法的下意羯磨，卻反而進行了不如法的下意羯磨，羯磨不成立。乃至反過來進行相似如法的和合下意羯磨，也是如此。 那位比丘遷移到其他住處，其他住處的比丘商議：『這位比丘用粗惡的語言辱罵在家居士，之前的比丘們為他進行了相似如法的和合下意羯磨，羯磨不成立。我們不如為他進行如法的下意羯磨。』於是想要共同進行如法的下意羯磨，卻反而進行了不如法的呵責羯磨（呵責羯磨：對犯錯比丘進行公開譴責的儀式），羯磨不成立。乃至反過來進行如法的呵責羯磨，羯磨也都不成立。乃至反過來進行舉罪羯磨，也是如此。

【English Translation】 English version Even if they were to turn around and perform a lawful Ukshepaniya-kamma (Ukshepaniya-kamma: a formal act of censure and punishment by the Sangha against a bhikkhu who has transgressed), the kamma would still not be valid. And even if they were to turn around and perform a Tajjaniya-kamma (Tajjaniya-kamma: an act of expulsion from the Sangha), it would be the same. If a bhikkhu commits an offense, and does not see the offense, does not repent, and does not abandon his evil views, the bhikkhus deliberate: 'This bhikkhu has committed an offense, and does not see the offense, does not repent, and does not abandon his evil views. Suppose we were to come together in harmony and perform a lawful Ukshepaniya-kamma against him.' Then, intending to perform a lawful Ukshepaniya-kamma together, they instead perform an unlawful Ukshepaniya-kamma, and the kamma is not valid. And even if they were to turn around and perform a seemingly lawful harmonious Ukshepaniya-kamma, it would be the same. That bhikkhu then moves to another residence, and the bhikkhus in the other residence deliberate: 'This bhikkhu has committed an offense, does not see the offense, does not repent, and does not abandon his evil views. The previous bhikkhus performed a seemingly lawful harmonious Ukshepaniya-kamma against him, and the kamma was not valid. Suppose we were to perform a lawful Ukshepaniya-kamma against him.' Then, intending to perform a lawful Ukshepaniya-kamma together, they instead perform an unlawful Nissarana-kamma (Nissarana-kamma: an act of lowering a bhikkhu's status in the Sangha), and the kamma is not valid. And even if they were to turn around and perform a lawful Nissarana-kamma, the kamma would still not be valid. And even if they were to turn around and perform a Parivasa-kamma (Parivasa-kamma: an act requiring a bhikkhu to live under probation and guidance), it would be the same. If a bhikkhu uses harsh language to scold laypeople, the bhikkhus deliberate: 'This bhikkhu uses harsh language to scold laypeople. Suppose we were to come together in harmony and perform a lawful Nissarana-kamma against him.' Then, intending to perform a lawful Nissarana-kamma together, they instead perform an unlawful Nissarana-kamma, and the kamma is not valid. And even if they were to turn around and perform a seemingly lawful harmonious Nissarana-kamma, it would be the same. That bhikkhu moves to another residence, and the bhikkhus in the other residence deliberate: 'This bhikkhu uses harsh language to scold laypeople. The previous bhikkhus performed a seemingly lawful harmonious Nissarana-kamma against him, and the kamma was not valid. Suppose we were to perform a lawful Nissarana-kamma against him.' Then, intending to perform a lawful Nissarana-kamma together, they instead perform an unlawful Tajjaniya-kamma (Tajjaniya-kamma: an act of public rebuke against a bhikkhu who has transgressed), and the kamma is not valid. And even if they were to turn around and perform a lawful Tajjaniya-kamma, the kamma would still not be valid. And even if they were to turn around and perform an Ukshepaniya-kamma, it would be the same.

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有五種僧：四比丘僧、五比丘僧、十比丘僧、二十比丘僧、無量比丘僧。

四比丘僧者：除受戒羯磨、出罪羯磨，余羯磨皆得共作。

五比丘僧者：中國除受戒、出罪羯磨，邊國除出罪羯磨，余羯磨皆得共作。

十比丘僧者：除出罪羯磨，余羯磨皆得共作。

二十比丘僧者：一切羯磨皆得共作。

若四比丘僧羯磨，第四人非法、非比尼，羯磨不成，僧有過。

優波離問佛：「世尊！若僧羯磨時，有人呵。誰成呵？誰不成呵？」佛言：「受羯磨人呵，為不成呵；若比丘隔壁呵，為不成呵；若比丘尼、式叉摩那、沙彌、沙彌尼呵，皆不成呵。若同界比丘呵，乃至使比坐聞，為成呵。」

有三種人，不應與解羯磨；若與解，為不成解。何謂三？若比丘犯罪，而不見罪；若比丘應悔過，而不肯悔過；若比丘應舍惡邪見，而不肯舍惡邪見。是為三。若未與作，應與作；若已與作羯磨，是名善作羯磨。若反上，未與解羯磨，應與解；若已與解，是名善解。

佛在舍衛城。爾時有二比丘，一名盤那，二名盧醯，好共鬥諍，亦斗亂他；未生斗諍便生，已生增廣。諸比丘以是白佛，佛以是事集比丘僧，問彼二比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種呵：「汝愚癡人！所作

【現代漢語翻譯】 現代漢語譯本 有五種僧團：四位比丘（bhiksu，男性出家人）僧團、五位比丘僧團、十位比丘僧團、二十位比丘僧團、以及無量比丘僧團。

四位比丘僧團：除了受戒羯磨（upasamapada-karma，受具足戒的儀式）、出罪羯磨（nissarana-karma，懺悔罪過的儀式）之外，其餘的羯磨（karma，僧團事務）都可以共同進行。

五位比丘僧團：在中國，除了受戒羯磨、出罪羯磨之外；在邊遠地區，除了出罪羯磨之外，其餘的羯磨都可以共同進行。

十位比丘僧團：除了出罪羯磨之外，其餘的羯磨都可以共同進行。

二十位比丘僧團：一切羯磨都可以共同進行。

如果四位比丘僧團進行羯磨，第四個人不合法、不合比尼（vinaya，戒律），羯磨就不成立，僧團有過失。

優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『世尊！如果僧團進行羯磨時，有人反對，誰的反對成立？誰的反對不成立？』佛陀說：『接受羯磨的人反對，反對不成立；如果比丘在隔壁反對，反對不成立；如果比丘尼（bhiksuni，女性出家人）、式叉摩那（siksamana，預備比丘尼）、沙彌（sramanera，男少年出家人）、沙彌尼（sramanerika，女少年出家人）反對，反對都不成立。如果同一界限內的比丘反對，乃至讓在座的人聽到，反對就成立。』

有三種人，不應該給予解羯磨（vikarma，解除罪過的儀式）；如果給予解羯磨，解羯磨就不成立。哪三種人？如果比丘犯了罪，但不承認罪過；如果比丘應該懺悔，但不肯懺悔；如果比丘應該捨棄邪惡的見解，但不肯捨棄邪惡的見解。這就是三種人。如果還沒有給予作羯磨，應該給予作羯磨；如果已經給予作羯磨，這叫做善作羯磨。如果相反，還沒有給予解羯磨，應該給予解羯磨；如果已經給予解羯磨，這叫做善解羯磨。

佛陀在舍衛城（Sravasti）的時候，有兩位比丘，一個名叫盤那（Panna），一個名叫盧醯（Lohita），喜歡互相爭鬥，也擾亂他人；未發生的爭鬥使之發生，已發生的爭鬥使之擴大。眾比丘將此事稟告佛陀，佛陀因為這件事召集比丘僧團，問那兩位比丘：『你們真的這樣嗎？』回答說：『確實如此，世尊！』佛陀種種呵斥：『你們這些愚癡的人！所作的事情……』

【English Translation】 English version There are five kinds of Sangha (community of monks): a Sangha of four Bhikshus (monks), a Sangha of five Bhikshus, a Sangha of ten Bhikshus, a Sangha of twenty Bhikshus, and a Sangha of immeasurable Bhikshus.

A Sangha of four Bhikshus: Except for the Karma (formal act of the Sangha) of ordination (Upasampada-karma) and the Karma of expelling sins (Nissarana-karma), all other Karmas can be performed together.

A Sangha of five Bhikshus: In central lands, except for the Karma of ordination and the Karma of expelling sins; in border lands, except for the Karma of expelling sins, all other Karmas can be performed together.

A Sangha of ten Bhikshus: Except for the Karma of expelling sins, all other Karmas can be performed together.

A Sangha of twenty Bhikshus: All Karmas can be performed together.

If a Karma is performed by a Sangha of four Bhikshus, and the fourth person is unlawful or not in accordance with the Vinaya (monastic rules), the Karma is not valid, and the Sangha is at fault.

Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'Venerable One! If someone objects when the Sangha is performing a Karma, whose objection is valid? Whose objection is not valid?' The Buddha said: 'If the person undergoing the Karma objects, the objection is not valid; if a Bhikshu objects from next door, the objection is not valid; if a Bhikshuni (nun), a Siksamana (novice nun), a Sramanera (male novice), or a Sramanerika (female novice) objects, the objection is not valid. If a Bhikshu within the same boundary objects, even if those present can hear it, the objection is valid.'

There are three types of people to whom the Vikarma (act of undoing) should not be granted; if the Vikarma is granted, it is not valid. What are the three? If a Bhikshu has committed an offense but does not acknowledge it; if a Bhikshu should repent but refuses to repent; if a Bhikshu should abandon evil views but refuses to abandon evil views. These are the three. If the Karma has not been performed, it should be performed; if the Karma has already been performed, this is called a well-performed Karma. Conversely, if the Vikarma has not been granted, it should be granted; if the Vikarma has already been granted, this is called a well-granted Vikarma.

The Buddha was in Sravasti (a major city in ancient India). At that time, there were two Bhikshus, one named Panna and the other named Lohita, who liked to quarrel with each other and also disturbed others; they caused disputes that had not yet arisen to arise, and they amplified disputes that had already arisen. The Bhikshus reported this matter to the Buddha, and the Buddha gathered the Sangha because of this matter and asked the two Bhikshus: 'Is this really so?' They replied: 'It is so, Venerable One!' The Buddha scolded them in various ways: 'You foolish people! What you have done...'

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非法，不應作此惡業！」呵已，告諸比丘：「從今若有如此比丘，僧應與呵責羯磨。若不罷者，應隨其事白四羯磨重加其罪。」

若有三法，應與作呵責羯磨：既自斗諍，復斗亂他，前後非一。

復有三法：親近惡知識、與惡人為伴、自樂為惡，亦應與作呵責羯磨。

復有三法：破增上戒、破增上見、親近隨順白衣，亦應與作呵責羯磨。

有三種呵責羯磨不成：所呵責人應現在前，而遙呵責；應問僧言：「應與作呵責羯磨不？」而不問；應使所呵責人自說其過，而不使自說。

復有三種羯磨不成：應現前作羯磨，而不現前；非法別眾；應使自說其過，而不使自說。

受呵責羯磨比丘應正順僧。何謂正順？不應度人；不應授人具足戒；不應與人作依止；不應畜沙彌；不應作行籌人，若僧差亦不應受；不應教誡比丘尼，若僧差亦不應受；凡僧所差皆不應受；若行僧事時，不得有語；不得罵余比丘；不得倚王勢、不得自倚力、不得倚親族力，唯應依佛法僧力。應悔過自責，不逆僧意，求解羯磨。

彼二比丘，后正順於僧，改悔自責，求解呵責羯磨。諸比丘以是白佛，佛言：「僧應白四羯磨與解。」

彼比丘應至僧中，禮僧足，三乞解呵責羯磨。

應一比丘唱言：「

【現代漢語翻譯】 現代漢語譯本： 「這是非法的，不應該做這種惡業！」呵斥之後，佛告訴眾比丘：「從今以後，如果有這樣的比丘，僧團應該對他進行呵責羯磨（Karman，佛教術語，指行動、業力）。如果他不停止，應該根據他的行為，通過白四羯磨（Caturtha-karman，僧團的四種羯磨之一，用於處理嚴重違規行為）加重對他的懲罰。」 有三種情況，應該進行呵責羯磨：自己爭鬥，又挑起他人爭鬥，而且不止一次。 又有三種情況：親近惡知識（Kalyāṇa-mittatā，指善友，此處反指惡友）、與惡人為伴、自己喜歡作惡，也應該進行呵責羯磨。 又有三種情況：破壞增上戒（Adhisīla，更高的戒律）、破壞增上見（Adhicitta，更高的見解）、親近隨順在家居士，也應該進行呵責羯磨。 有三種呵責羯磨不成立：應該被呵責的人應當在場，卻遙遠地進行呵責；應該問僧團『是否應該進行呵責羯磨？』卻沒有問；應該讓被呵責的人自己陳述過錯，卻沒有讓他自己陳述。 又有三種羯磨不成立：應該當面進行羯磨，卻沒有當面進行；是非法別眾（指不合法的僧團集會）；應該讓當事人自己陳述過錯，卻沒有讓他自己陳述。 受到呵責羯磨的比丘應該正確地順從僧團。什麼是正確地順從？不應該度人出家；不應該授予他人具足戒（Upasampadā，比丘戒）；不應該給他人作依止（Nissaya，指依止師）；不應該蓄養沙彌（Śrāmaṇera，佛教出家男子）；不應該做行籌人（指在僧團會議中負責分發和收集籌碼的人），即使僧團指派也不應該接受；不應該教誡比丘尼（Bhikkhunī，佛教出家女子），即使僧團指派也不應該接受；凡是僧團指派的任務都不應該接受；在進行僧事時，不得說話；不得辱罵其他比丘；不得依仗國王的勢力、不得依仗自己的力量、不得依仗親族的勢力，只能依靠佛法僧（Buddha-Dharma-Sangha，佛教三寶）的力量。應該懺悔自己的過錯，不違逆僧團的意願，請求解除羯磨。 那兩個比丘，後來正確地順從僧團，悔改自責，請求解除呵責羯磨。眾比丘將此事稟告佛陀，佛陀說：『僧團應該通過白四羯磨解除他們的懲罰。』 那比丘應該到僧團中，禮拜僧團的腳，三次請求解除呵責羯磨。 應該由一位比丘唱言：

【English Translation】 English version: 'This is unlawful; such evil deeds should not be done!' Having scolded him, the Buddha told the Bhikkhus (monks): 'From now on, if there is such a Bhikkhu, the Sangha (monastic community) should perform a censure Karman (action, deed, or ritual). If he does not stop, the Sangha should increase his punishment according to his actions through a Caturtha-karman (a formal act of the Sangha involving four announcements).' There are three situations in which a censure Karman should be performed: when someone quarrels himself and incites others to quarrel, and does so more than once. There are also three situations: associating with bad Kalyāṇa-mittatā (spiritual friends, here referring to bad friends), keeping company with evil people, and taking pleasure in doing evil; a censure Karman should also be performed. There are also three situations: breaking the Adhisīla (higher morality), breaking the Adhicitta (higher view), and associating with and complying with laypeople; a censure Karman should also be performed. There are three ways in which a censure Karman is not valid: when the person to be censured should be present, but the censure is performed from afar; when the Sangha should be asked, 'Should a censure Karman be performed?' but is not asked; when the person to be censured should be allowed to state his faults himself, but is not allowed to do so. There are also three ways in which a Karman is not valid: when the Karman should be performed in person, but is not performed in person; when it is an unlawful separate assembly; when the person should be allowed to state his faults himself, but is not allowed to do so. A Bhikkhu who has received a censure Karman should rightly obey the Sangha. What is rightly obeying? He should not ordain others; he should not grant Upasampadā (full ordination); he should not give Nissaya (dependence, guidance); he should not keep Śrāmaṇera (novice monks); he should not be a distributor of counters (in Sangha meetings), and should not accept even if appointed by the Sangha; he should not instruct Bhikkhunīs (nuns), and should not accept even if appointed by the Sangha; he should not accept any task assigned by the Sangha; when Sangha affairs are being conducted, he should not speak; he should not scold other Bhikkhus; he should not rely on the power of the king, nor rely on his own strength, nor rely on the strength of his relatives, but should only rely on the power of the Buddha-Dharma-Sangha (the Three Jewels). He should repent of his faults, not go against the Sangha's wishes, and seek the lifting of the Karman. Those two Bhikkhus later rightly obeyed the Sangha, repented of their faults, and sought the lifting of the censure Karman. The Bhikkhus reported this to the Buddha, and the Buddha said: 'The Sangha should lift their punishment through a Caturtha-karman.' That Bhikkhu should go to the Sangha, bow to the feet of the Sangha, and request the lifting of the censure Karman three times. One Bhikkhu should announce:

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大德僧聽！此某甲比丘好共鬥諍，斗亂彼此；未生斗諍便生，已生增廣。僧先與作呵責羯磨，若不罷者重加其罪。某甲已正順僧，悔過自責，求解羯磨，僧今與解羯磨。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘好共鬥諍，乃至僧今與解羯磨。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧與某甲比丘解呵責羯磨竟；僧忍，默然故。是事如是持。」

爾時去舍衛城不遠，有庵摩勒林。彼林側有長者名質多羅，信樂佛法，常供給諸比丘。庵摩勒林中有比丘名善法，舊住于彼作摩摩諦，質多羅長者若請僧與衣食，及施人物時，要先語之。

時舍利弗、目連，與五百比丘共遊彼林，長者聞之便自出迎。到已，頭面禮足，卻住一面，為說妙法，示教利喜已，白言：「愿明日受我客比丘食！」默然受之。知受已，還歸其家，到善法比丘所，語言：「我請舍利弗、目連明日食。大德！亦當來食。」善法比丘作是念：「此惡長者意已壞敗，由來請僧要先語我，而今請舍利弗、目連等五百比丘，不使我知！」念已語言：「明日當往。」長者還歸，竟夜辦種種美食，世間珍味無不具有。晨朝敷座，善法比丘已到，見其所辦，奇珍必備；以其家押油，便語言：「汝眾味皆有，唯少一種胡

【現代漢語翻譯】 現代漢語譯本： 『大德僧眾請聽！這位名叫某甲（姓名待定）的比丘，喜歡與人爭鬥，擾亂僧團。未發生的爭鬥，他使其發生；已發生的爭鬥，他使其擴大。僧團先前已對他進行了呵責羯磨（一種僧團的懲罰儀式），如果他不停止，將加重處罰。現在某甲已經真正順從僧團，悔過自責，請求解除羯磨，僧團現在為他解除羯磨。如果僧團時機已到，僧團同意，請聽。稟白完畢。』 『大德僧眾請聽！這位名叫某甲的比丘，喜歡與人爭鬥，乃至僧團現在為他解除羯磨。哪位長老同意，請默然；不同意者，請說出來。』如是重複第二遍、第三遍。 『僧團為某甲比丘解除呵責羯磨完畢；僧團同意，因為大家默然。此事就這樣決定。』 當時，距離舍衛城不遠的地方，有一個庵摩勒林（地名，芒果林）。這片林子旁邊住著一位名叫質多羅（人名，意為雜色）的長者，他信奉佛法，經常供養各位比丘。庵摩勒林中有一位名叫善法（人名）的比丘，他一直住在那裡，自認為是主人。質多羅長者如果邀請僧眾應供衣食，以及佈施財物時，都要先告訴他。 當時，舍利弗（人名，智慧第一）和目連（人名，神通第一），與五百位比丘一同游化到那片林子。長者聽說了這件事，便親自前去迎接。到達后，頭面頂禮他們的雙足，然後退到一旁，為他們宣說微妙的佛法，開示教導，使他們歡喜，然後稟告說：『希望明天能接受我供養的客比丘齋飯！』他們默然接受了。長者知道他們接受了邀請，便返回家中，到善法比丘那裡，對他說：『我邀請了舍利弗、目連明天應供齋飯。大德！您也應當來應供。』善法比丘心想：『這個惡劣的長者心已經壞了，向來邀請僧眾都要先告訴我，而現在邀請舍利弗、目連等五百位比丘，卻不讓我知道！』想到這裡，便說：『明天我會去的。』長者返回家中，整夜準備各種美食，世間的珍稀美味無不具備。第二天早晨鋪設好座位，善法比丘已經到了，看到他所準備的食物，奇珍異味應有盡有；因為他家是榨油的，便說：『你們各種美味都有，唯獨缺少一種胡'

【English Translation】 English version: 『Venerable Sangha, please listen! This Bhikshu named so-and-so (name to be determined) enjoys quarreling and disrupting the Sangha. He causes disputes that have not yet arisen to arise, and he amplifies those that have already arisen. The Sangha previously performed a censure Karma (a type of Sangha disciplinary procedure) against him, and if he does not cease, his punishment will be increased. Now, so-and-so has truly complied with the Sangha, repented, and blamed himself, requesting the lifting of the Karma. The Sangha is now lifting the Karma for him. If the Sangha deems it the right time and agrees, please listen. The announcement is complete.』 『Venerable Sangha, please listen! This Bhikshu named so-and-so enjoys quarreling, and the Sangha is now lifting the Karma for him. Which elders agree, please remain silent; those who do not agree, please speak.』 This is repeated a second and third time. 『The Sangha has completed the lifting of the censure Karma for Bhikshu so-and-so; the Sangha agrees, because everyone is silent. This matter is thus decided.』 At that time, not far from Shravasti (city name), there was an Amra grove (place name, mango grove). Beside this grove lived a householder named Chittra (person's name, meaning variegated), who had faith in the Buddha's teachings and regularly provided for the Bhikshus. In the Amra grove, there was a Bhikshu named Sudharma (person's name), who had been living there for a long time, considering himself the owner. Whenever the householder Chittra invited the Sangha for food and clothing, and when giving donations, he would always inform him first. At that time, Shariputra (person's name, foremost in wisdom) and Maudgalyayana (person's name, foremost in supernatural powers), along with five hundred Bhikshus, were traveling in that grove. The householder heard of this and went out to greet them himself. Upon arriving, he bowed his head to their feet, then stood to one side, expounding the wonderful Dharma for them, instructing, teaching, and gladdening them. He then announced: 『I wish to receive the guest Bhikshus for a meal tomorrow!』 They silently accepted. Knowing that they had accepted the invitation, the householder returned to his home and went to Bhikshu Sudharma, saying: 『I have invited Shariputra and Maudgalyayana for a meal tomorrow. Venerable Sir! You should also come for the meal.』 Bhikshu Sudharma thought: 『This wicked householder's mind has deteriorated. He always informs me first when inviting the Sangha, but now he has invited Shariputra, Maudgalyayana, and five hundred Bhikshus without letting me know!』 Thinking this, he said: 『I will go tomorrow.』 The householder returned home and spent the entire night preparing various delicious foods, lacking nothing of the world's rare delicacies. The next morning, after setting up the seats, Bhikshu Sudharma had already arrived. Seeing what he had prepared, with all kinds of rare delicacies, because his family pressed oil, he said: 『You have all kinds of delicacies, but you lack one kind of sesame』

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麻餅。」長者聞已，便瞋恚言：「大德！多懷法寶，而出此惡言！」即為說譬：「昔有估客，從北方擔一雌雞到波旬國，波旬國無雄雞，與烏共合生卵，伏乳既成大鳥，作雞鳴不成，作烏聲亦不得。今大德如是，多懷法寶，而出此惡言。」善法比丘聞已，便瞋恨言：「長者苦見罵辱，何宜覆住？今當遠去！」長者復言：「大德勿瞋，且留住此！我當依常供給衣食。」如是再三，猶不肯住。長者問言：「大德！欲至何處？」答言；「欲往佛所。」長者言：「若至佛所，愿為問訊世尊，具說此事，勿令增減！」答言：「可爾！」於是長者敷坐具訖，往白時到，食具已辦。舍利弗、目連、大眾圍繞往到彼舍，就座而坐。長者自下食，食畢行水，取小床於前坐。為說種種妙法，示教利喜已，從坐起去。

食后，善法比丘還林，著衣持缽往到佛所，頭面禮足，卻坐一面，以質多羅長者所說具白世尊。佛便呵責言：「汝愚癡人！云何以下賤語加彼長者？」即以是事集比丘僧，告諸比丘：「從今應與如此等比丘作下意白四羯磨，謝彼白衣。」

一比丘唱言：「大德僧聽！此某甲比丘以下賤聲加某白衣，今僧與作下意羯磨，謝彼白衣。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘以下賤聲加某白衣，僧今

【現代漢語翻譯】 現代漢語譯本： 麻餅。』長者聽了，便生氣地說：『大德！您身懷許多佛法珍寶，怎麼能說出這樣惡劣的話呢！』隨即打了個比方：『從前有個商人，從北方挑了一隻母雞到波旬國（古代印度的一個國家）。波旬國沒有公雞，母雞就和烏鴉交配生蛋，孵化出來的大鳥，想學雞叫卻叫不像，想學烏鴉叫也叫不像。現在大德您就像這樣，身懷許多佛法珍寶，卻說出這樣惡劣的話。』善法比丘聽了，便生氣地說：『長者您這樣惡毒地謾罵侮辱我，我怎麼還能住在這裡呢？我現在就要遠走高飛！』長者又說：『大德不要生氣，先留在這裡！我照常供給您衣食。』這樣說了再三，他還是不肯留下。長者問道：『大德您想去哪裡？』回答說：『我想去佛陀那裡。』長者說：『如果到了佛陀那裡，請您代我問候世尊，把這件事原原本本地告訴他，不要添油加醋！』回答說：『好的！』於是長者鋪設好座位，然後去稟告說時間到了，齋飯已經準備好了。舍利弗（智慧第一的佛陀弟子）、目連（神通第一的佛陀弟子）等大眾圍繞著佛陀來到長者家，就座而坐。長者親自供養食物，供養完畢後行水，然後取來小床在佛陀面前坐下，為佛陀宣說種種微妙的佛法，用佛法開導、教化、使佛陀歡喜后，從座位上起身離去。

飯後，善法比丘回到林中，穿好衣服，拿著缽，前往佛陀那裡，頭面頂禮佛足，然後退到一旁坐下，把質多羅（長者的名字）長者所說的話，原原本本地告訴了世尊。佛陀便呵斥他說：『你這個愚癡的人！怎麼能用**語（粗俗的言語）來冒犯那位長者呢？』隨即因為這件事召集了比丘僧眾，告訴各位比丘：『從今以後，應該對像這樣的比丘，作下意白四羯磨（一種懺悔儀式），向那位在家居士道歉。』

一位比丘唱言：『大德僧眾請聽！這位某甲比丘用**聲（粗俗的言語）冒犯了某位在家居士，現在僧團要對他作下意羯磨，向那位在家居士道歉。如果僧團認為時機已到，請允許我這樣做。』

『大德僧眾請聽！這位某甲比丘用**聲（粗俗的言語）冒犯了某位在家居士，僧團現在要

【English Translation】 English version: 『Sesame cake.』 Upon hearing this, the elder became angry and said, 『Venerable sir! You harbor many Dharma treasures, yet you utter such evil words!』 He then gave an analogy: 『Once, there was a merchant who carried a hen from the north to the country of 波旬 (Poxun, an ancient country in India). The country of 波旬 (Poxun) had no roosters, so the hen mated with crows and laid eggs. The hatched birds, when trying to crow like chickens, could not, and when trying to caw like crows, also could not. Now, venerable sir, you are like this, harboring many Dharma treasures, yet uttering such evil words.』 Upon hearing this, the virtuous monk became angry and said, 『Elder, you bitterly scold and insult me, how can I continue to stay here? I shall now depart far away!』 The elder then said, 『Venerable sir, do not be angry, please stay here! I shall continue to provide you with clothing and food as usual.』 He said this repeatedly, but the monk still refused to stay. The elder asked, 『Venerable sir! Where do you wish to go?』 The monk replied, 『I wish to go to the Buddha.』 The elder said, 『If you go to the Buddha, please greet the World Honored One on my behalf, and tell him about this matter in detail, without adding or subtracting anything!』 The monk replied, 『Very well!』 Thereupon, the elder spread out a seat, and then went to announce that the time had come, and the food was prepared. 舍利弗 (Sariputra, the Buddha's disciple known for his wisdom), 目連 (Maudgalyayana, the Buddha's disciple known for his supernatural powers), and the great assembly surrounded the Buddha and went to the elder's house, and sat down in their seats. The elder personally offered the food, and after the meal, provided water, and then took a small stool and sat before the Buddha. He spoke various wonderful Dharmas, instructing, teaching, and delighting them with the Dharma, and then rose from his seat and departed.

After the meal, the virtuous monk returned to the forest, put on his robes, took his bowl, and went to the Buddha. He prostrated himself at the Buddha's feet, and then sat down to one side, and told the World Honored One in detail what the elder 質多羅 (Cittara, the elder's name) had said. The Buddha then rebuked him, saying, 『You foolish person! How can you use **language (vulgar language) to offend that elder?』 Thereupon, because of this matter, he gathered the assembly of monks, and told the monks, 『From now on, you should perform the 下意白四羯磨 (Xia Yi Bai Si Karma, a confession ritual) for monks like this, and apologize to that layperson.』

One monk announced, 『Venerable Sangha, please listen! This monk, so-and-so, used **sound (vulgar language) to offend a certain layperson. Now the Sangha will perform the 下意羯磨 (Xia Yi Karma) for him, to apologize to that layperson. If the Sangha deems it the right time, please allow me to do so.』

『Venerable Sangha, please listen! This monk, so-and-so, used **sound (vulgar language) to offend a certain layperson. The Sangha now wants to

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與作下意羯磨，謝彼白衣。誰諸長老忍，默然；不忍者，說。」如是第二、第三。

「僧與某甲比丘作下意羯磨竟；僧忍，默然故。是事如是持。」

復應白二羯磨差一比丘，伴彼比丘謝彼白衣。一比丘唱言：「大德僧聽！僧今差某甲比丘，伴某甲比丘辭謝白衣。若僧時到僧忍聽。白如是。」

「大德僧聽！僧今差某甲比丘，伴某甲比丘辭謝白衣。誰諸長老忍，默然；不忍者，說。僧差某甲比丘，伴某甲比丘辭謝白衣竟；僧忍，默然故。是事如是持。」

彼比丘應將僧所差比丘往捉白衣手，謝言：「我先作下賤聲相加，我今悔過。受我悔過！」若受者善；若不受，僧所差比丘，應將彼比丘至眼見，耳不聞處教作突吉羅悔過，應言：「我某甲比丘作粗惡語加某甲白衣，犯突吉羅罪，今向長老悔過！」如是第二、第三說。然後僧所差比丘，獨還白衣所，語言：「僧已治彼比丘，我向亦重治之，可受其悔過。」然後，彼比丘復應來，如上辭謝白衣。

應正順僧，如呵責羯磨中說。彼正順僧已，悔過自責，求解羯磨。僧應與解羯磨，羯磨亦如上說。

五分律卷第二十四 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十五(彌沙塞)

宋罽

【現代漢語翻譯】 現代漢語譯本：然後進行下意羯磨（一種懺悔儀式），向那位白衣（在家居士）道歉。詢問：『哪位長老同意？同意的請保持沉默；不同意的，請說出來。』這樣重複第二遍、第三遍。 『僧團已經為某甲（比丘的名字）比丘完成了下意羯磨；僧團同意，所以保持沉默。此事就這樣決定。』 還應該通過白二羯磨（一種表決程式）指派一位比丘，陪伴那位比丘去向白衣道歉。一位比丘唱言：『大德僧團請聽！僧團現在指派某甲（比丘的名字）比丘，陪伴某甲（比丘的名字）比丘去向白衣辭謝。如果僧團認為時機已到，請同意並聽從。稟告完畢。』 『大德僧團請聽！僧團現在指派某甲（比丘的名字）比丘，陪伴某甲（比丘的名字）比丘去向白衣辭謝。哪位長老同意？同意的請保持沉默；不同意的，請說出來。僧團指派某甲（比丘的名字）比丘，陪伴某甲（比丘的名字）比丘去向白衣辭謝完畢；僧團同意，所以保持沉默。此事就這樣決定。』 那位比丘應該帶領僧團所指派的比丘去握住白衣的手，道歉說：『我先前作了**聲相加（不清楚具體指什麼行為），我現在懺悔。請接受我的懺悔！』如果對方接受，那就好；如果對方不接受，僧團所指派的比丘，應該帶那位比丘到眼見得到，耳朵聽不到的地方，教他作突吉羅（輕罪）悔過，應該說：『我某甲（比丘的名字）比丘說了粗惡語冒犯了某甲（白衣的名字）白衣，犯了突吉羅罪，現在向長老懺悔！』這樣重複第二遍、第三遍。然後僧團所指派的比丘，獨自回到白衣那裡，說：『僧團已經懲治了那位比丘，我也再次懲治了他，可以接受他的懺悔。』然後，那位比丘再次應該來，如上所述向白衣辭謝。 應該正確地順從僧團，就像呵責羯磨（一種懲罰儀式）中所說的那樣。在那位正確地順從僧團之後，悔過自責，請求解除羯磨。僧團應該為他解除羯磨，羯磨的程式也如上所述。 《五分律》卷第二十四 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律 《五分律》卷第二十五(彌沙塞) 宋 罽

【English Translation】 English version: Then, perform the 'lowering the mind' Karma (a ritual of repentance), apologizing to that layman (a lay Buddhist). Inquire: 'Which elders approve? Those who approve, please remain silent; those who do not approve, please speak.' Repeat this a second and third time. 'The Sangha has completed the 'lowering the mind' Karma for Bhikkhu (name of the Bhikkhu). The Sangha approves, therefore remains silent. This matter is thus decided.' Furthermore, one should appoint a Bhikkhu through a 'white two' Karma (a voting procedure) to accompany that Bhikkhu to apologize to the layman. One Bhikkhu announces: 'Venerable Sangha, please listen! The Sangha now appoints Bhikkhu (name of the Bhikkhu) to accompany Bhikkhu (name of the Bhikkhu) to apologize to the layman. If the Sangha deems the time is right, please approve and listen. The announcement is complete.' 'Venerable Sangha, please listen! The Sangha now appoints Bhikkhu (name of the Bhikkhu) to accompany Bhikkhu (name of the Bhikkhu) to apologize to the layman. Which elders approve? Those who approve, please remain silent; those who do not approve, please speak. The Sangha has completed the appointment of Bhikkhu (name of the Bhikkhu) to accompany Bhikkhu (name of the Bhikkhu) to apologize to the layman; the Sangha approves, therefore remains silent. This matter is thus decided.' That Bhikkhu should lead the Bhikkhu appointed by the Sangha to hold the layman's hand, apologizing and saying: 'I previously committed [unclear what specific action is referred to here], I now repent. Please accept my repentance!' If the other party accepts, that is good; if the other party does not accept, the Bhikkhu appointed by the Sangha should take that Bhikkhu to a place where it can be seen but not heard, and teach him to make a confession for a Dukkhata (minor offense), saying: 'I, Bhikkhu (name of the Bhikkhu), spoke harsh words offending layman (name of the layman), committing a Dukkhata offense, now I repent to the elder!' Repeat this a second and third time. Then the Bhikkhu appointed by the Sangha, alone returns to the layman, saying: 'The Sangha has punished that Bhikkhu, and I have also punished him again, you may accept his repentance.' Then, that Bhikkhu should come again, as described above, to apologize to the layman. One should correctly comply with the Sangha, as described in the Rebuke Karma (a punishment ritual). After that person correctly complies with the Sangha, repents and blames himself, he requests the lifting of the Karma. The Sangha should lift the Karma for him, and the procedure of the Karma is also as described above. 《Five-Part Vinaya》Volume 24 Taisho Tripitaka Volume 22 No. 1421 Mahisasaka Vinaya 《Five-Part Vinaya》Volume 25 (Mahisasaka) Song Dynasty, Ji

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賓三藏佛陀什共竺道生等譯

第五分初破僧法

爾時調達第三念言：「我今破沙門瞿曇僧，得大名稱，一切當言：『沙門瞿曇有大神力，而調達能破其僧。』」念已，便語眷屬頞鞞分那、婆藪般那、盧醯伽、盧帝舍、瞿伽離、騫荼陀婆、三聞達多等。其眾中三聞達多最大聰明，語調達言：「沙門瞿曇有大威德，其僧云何而可得破？」答言：「我當於僧申明五法，應盡壽持：一、不食鹽；二、不食酥乳；三、不食魚肉，若食善法不生；四、乞食，若受他請善法不生；五、春夏八月日露坐，冬四月日住于草菴，若受人屋舍善法不生。此摩竭鴦伽二國人皆信樂苦行，我等行此五法，從者必多，足以破之。」三聞達多聞已，亦謂調達可得與佛中分僧眾，振名遠近，即便從之。時調達有優婆塞弟子名和修達，常供養調達。調達次以語之，亦相然可。於是調達十五日布薩時，于僧中說上五事，自行籌，唱言：「若忍樂此五法者，可捉此籌。」時五百比丘皆取籌，唯除阿難及一須陀洹比丘。時舍利弗、目連、諸大羅漢皆不在彼布薩會中。調達行籌畢，即與五百比丘和合布薩。阿難及一須陀洹比丘既不受籌，便即出去，往到佛所，頭面禮足，以是事白佛。佛因說偈：

「善人共會易，　　惡人善會難； 　惡人共會易，

【現代漢語翻譯】 現代漢語譯本 賓三藏佛陀什共竺道生等譯

第五分初破僧法

爾時提婆達多（調達）第三次想：『我如果能破壞沙門瞿曇（釋迦牟尼佛）的僧團，就能獲得巨大的名聲，所有人都會說：『沙門瞿曇有大神力，但提婆達多能破壞他的僧團。』』想到這裡，他就告訴自己的眷屬：頞鞞分那、婆藪般那、盧醯伽、盧帝舍、瞿伽離、騫荼陀婆、三聞達多等人。這些人中三聞達多最為聰明，他對提婆達多說：『沙門瞿曇有大威德，他的僧團怎麼可能被破壞呢？』提婆達多回答說：『我將在僧團中宣佈五條戒律，要求終身遵守：一、不吃鹽；二、不吃酥油和牛奶；三、不吃魚肉，如果吃了，善法就不會增長；四、實行乞食，如果接受別人的邀請，善法就不會增長；五、春夏八個月在露天坐禪，冬天四個月住在草菴里，如果接受別人的房屋，善法就不會增長。摩揭陀國和鴦伽國的人都信奉苦行，我們如果實行這五條戒律，追隨者必定很多，足以破壞沙門瞿曇的僧團。』三聞達多聽后，也認為可以和佛陀平分僧眾，從而名揚四方，於是就跟隨了提婆達多。當時，提婆達多有一個優婆塞（在家男信徒）弟子名叫和修達，經常供養提婆達多。提婆達多也把這件事告訴了他，和修達也表示贊同。於是，在十五日的布薩（佛教的齋戒儀式）時，提婆達多在僧團中宣說了上述五條戒律，自己先拿了籌，然後說：『如果有人願意遵守這五條戒律，就拿這個籌。』當時有五百個比丘拿了籌，只有阿難（佛陀的堂弟）和一個須陀洹（小乘佛教修行第一階段的聖者）比丘沒有拿籌。當時，舍利弗（佛陀十大弟子之一）、目犍連（佛陀十大弟子之一）等大阿羅漢（小乘佛教修行最高果位）都不在布薩的集會中。提婆達多分發完籌后，就和五百個比丘一起舉行布薩。阿難和一個須陀洹比丘因為沒有拿籌，就離開了那裡，前往佛陀那裡，頂禮佛足，把這件事告訴了佛陀。佛陀因此說了一個偈子：

『善人共會易， 惡人善會難； 惡人共會易，

【English Translation】 English version Translated by Tripitaka Master Buddhas, together with Zhu Daosheng and others

Section 5: Initial Dissension of the Sangha

At that time, Devadatta (Tiaoda) thought for the third time: 'If I can break up the Sangha (monastic community) of Shramana Gautama (Sakyamuni Buddha), I will gain great fame, and everyone will say: 'Shramana Gautama has great divine power, but Devadatta can break up his Sangha.'' Having thought this, he told his followers: Anupanna, Bhāsvān, Rohini, Rudhira, Gogelika, Katamoraka, Trisamandata, and others. Among these people, Trisamandata was the most intelligent. He said to Devadatta: 'Shramana Gautama has great power and virtue, how can his Sangha be broken?' Devadatta replied: 'I will announce five rules in the Sangha, requiring lifelong adherence: First, do not eat salt; second, do not eat ghee and milk; third, do not eat fish and meat, if you eat them, good Dharma will not grow; fourth, practice alms-begging, if you accept invitations from others, good Dharma will not grow; fifth, sit in meditation in the open air for eight months in spring and summer, and live in a grass hut for four months in winter, if you accept houses from others, good Dharma will not grow. The people of Magadha and Anga believe in ascetic practices, if we practice these five rules, there will surely be many followers, enough to break up the Sangha of Shramana Gautama.' After hearing this, Trisamandata also believed that he could divide the Sangha equally with the Buddha, thus becoming famous far and wide, so he followed Devadatta. At that time, Devadatta had a Upasaka (lay male devotee) disciple named Vasudatta, who often made offerings to Devadatta. Devadatta also told him about this matter, and Vasudatta also agreed. Therefore, on the fifteenth day of the Uposatha (Buddhist day of observance), Devadatta announced the above five rules in the Sangha, first taking a lot himself, and then saying: 'If anyone is willing to abide by these five rules, take this lot.' At that time, five hundred Bhikkhus (monks) took the lots, except for Ananda (Buddha's cousin) and one Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) Bhikkhu. At that time, Sariputra (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), and other great Arhats (the highest stage of enlightenment in Theravada Buddhism) were not present at the Uposatha gathering. After Devadatta finished distributing the lots, he held the Uposatha together with the five hundred Bhikkhus. Ananda and one Srotapanna Bhikkhu, because they did not take the lots, left there and went to the Buddha, prostrated at his feet, and told the Buddha about this matter. The Buddha therefore spoke a Gatha (verse):

'It is easy to gather with good people, It is difficult for bad people to gather well; It is easy to gather with bad people,

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善人惡會難。」

時舍利弗、目連聞此事，往到佛所。佛遙見逆嘆言：「善來，舍利弗、目連！汝等可往調達眾中，將五百比丘還。」二人受教，禮足而去。時須陀洹比丘隨阿難來者，見舍利弗、目連去，既便啼泣。佛問比丘：「何故啼泣？」答言：「舍利弗、目連是佛第一弟子。今往調達眾中，恐學其法，是以啼泣。」佛語比丘：「汝止勿泣！舍利弗、目連須臾自當將五百比丘還。」於是舍利弗、目連往詣彼眾。三聞達多遙見，便走語調達，言：「今沙門瞿曇第一弟子舍利弗、目連來，或破諸比丘意。當莫共語，亦莫令坐！」調達自以五法為道，不受其語，不著心中。舍利弗、目連既至，調達便言：「善來，舍利弗、目連！可就此坐。」語言：「若人有智，先所未聞，聞便受行。汝等先是沙門瞿曇第一弟子，今復來為吾作第一弟子，不亦善乎？」舍利弗、目連默然不答。調達便謂已受其語，即效佛常法，告舍利弗、目連：「汝可為眾說法，吾背小痛，當自訊息。」便四疊僧伽梨枕之，右脅著地，累腳而臥；不繫念在前，須臾眠熟，轉左脅著地，呼聲駭人。時目連現種種神力，如常所說。舍利弗說種種妙法，初中后善，善義、善味，梵行之相。五百比丘聞已，即于座上遠塵離垢，于諸法中得法眼凈。見法得

【現代漢語翻譯】 現代漢語譯本 『善良的人和邪惡的相遇是困難的。』

當時，舍利弗（Sariputra，智慧第一的佛陀弟子）、目連（Maudgalyayana，神通第一的佛陀弟子）聽說了這件事，前往佛陀的住所。佛陀遠遠地看見他們，讚歎道：『善來，舍利弗、目連！你們可以前往提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的僧團中，帶回五百比丘。』兩人接受教誨，禮拜佛足后離去。當時，跟隨阿難（Ananda，佛陀的侍者）前來的須陀洹（Srotapanna，入流果）比丘，看見舍利弗、目連離去，便開始啼哭。佛陀問比丘：『為何啼哭？』回答說：『舍利弗、目連是佛陀的第一弟子。現在前往提婆達多的僧團中，恐怕會學習他的法，因此啼哭。』佛陀對比丘說：『你們停止哭泣！舍利弗、目連一會兒自然會帶回五百比丘。』

於是，舍利弗、目連前往提婆達多的僧團。提婆達多遠遠地看見他們，便跑去告訴調達，說：『現在沙門瞿曇（Samana Gautama，佛陀的稱號）的第一弟子舍利弗、目連來了，或許會擾亂諸位比丘的心意。不要和他們說話，也不要讓他們坐下！』提婆達多自認為五法（苦行）才是正道，不聽從他的話，也不放在心上。舍利弗、目連到達后，提婆達多便說：『善來，舍利弗、目連！可以坐在這裡。』又說：『如果人有智慧，先前沒有聽聞過的，聽聞后便會接受並實行。你們先前是沙門瞿曇的第一弟子，現在又來為我做第一弟子，不也很好嗎？』舍利弗、目連沉默不語。提婆達多便認為他們已經接受了他的話，於是效彷彿陀的常法，告訴舍利弗、目連：『你們可以為大眾說法，我背有點痛，應當自己休息。』便將四層僧伽梨（Sanghati，僧侶的袈裟）疊起來當枕頭，右脅著地，雙腳交疊而臥；不將正念放在眼前，一會兒便睡熟了，轉為左脅著地，呼嚕聲嚇人。當時，目連展現種種神通力，如平常所說。舍利弗宣說種種妙法，開始、中間、結尾都很好，意義很好，味道很好，是梵行（Brahmacarya，清凈的修行生活）的相貌。五百比丘聽聞后，立即在座位上遠離塵垢，在諸法中得到法眼凈（Dharma-caksu，對佛法的正確理解）。見法得

【English Translation】 English version 『It is difficult for good people to meet with evil.』

At that time, Sariputra (Sariputra, the Buddha's disciple foremost in wisdom) and Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers) heard of this matter and went to the Buddha's abode. The Buddha saw them from afar and exclaimed, 'Welcome, Sariputra and Maudgalyayana! You may go to Devadatta's (Devadatta, the Buddha's cousin who later betrayed him) sangha and bring back the five hundred bhikshus (monks).' The two accepted the teaching, bowed at the Buddha's feet, and departed. At that time, a Srotapanna (Srotapanna, stream-enterer) bhikshu who had come with Ananda (Ananda, the Buddha's attendant) saw Sariputra and Maudgalyayana leaving and began to weep. The Buddha asked the bhikshu, 'Why are you weeping?' He replied, 'Sariputra and Maudgalyayana are the Buddha's foremost disciples. Now they are going to Devadatta's sangha, and I fear they will learn his teachings, and that is why I am weeping.' The Buddha said to the bhikshu, 'Stop weeping! Sariputra and Maudgalyayana will naturally bring back the five hundred bhikshus in a short while.'

Thereupon, Sariputra and Maudgalyayana went to Devadatta's sangha. Devadatta saw them from afar and ran to tell him, saying, 'Now Samana Gautama's (Samana Gautama, an epithet of the Buddha) foremost disciples, Sariputra and Maudgalyayana, have come, and perhaps they will disturb the minds of the bhikshus. Do not speak with them, nor allow them to sit down!' Devadatta considered the five practices (asceticism) to be the true path, and did not heed his words, nor take them to heart. When Sariputra and Maudgalyayana arrived, Devadatta said, 'Welcome, Sariputra and Maudgalyayana! You may sit here.' He also said, 'If a person has wisdom, what he has not heard before, he will accept and practice upon hearing it. You were formerly Samana Gautama's foremost disciples, and now you come to be my foremost disciples, is that not good?' Sariputra and Maudgalyayana remained silent and did not answer. Devadatta then assumed that they had accepted his words, and so he imitated the Buddha's usual practice and told Sariputra and Maudgalyayana, 'You may preach the Dharma (teachings) to the assembly, for my back is a little sore, and I should rest.' He then folded his sanghati (Sanghati, a monk's robe) into four layers as a pillow, lay down on his right side, with his legs crossed; he did not keep mindfulness before him, and soon fell asleep, turning to his left side, and his snoring was frightening. At that time, Maudgalyayana displayed various supernatural powers, as he usually did. Sariputra preached various wonderful Dharmas, good in the beginning, middle, and end, good in meaning, good in taste, and the appearance of Brahmacarya (Brahmacarya, pure spiritual life). Upon hearing this, the five hundred bhikshus immediately distanced themselves from defilements in their seats, and in all Dharmas, they attained the Dharma-caksu (Dharma-caksu, the pure Dharma eye).

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果已，更相語言：「我等可起，還到佛所。」舍利弗、目連即從坐起，與五百比丘俱還佛所。

時三聞達多以足指蹴調達，罵言：「釋奴起！舍利弗、目連以余方便，將諸比丘去矣！」調達驚起，罵言：「是惡欲比丘！始有善意，如何忽生噁心，以方便將我比丘去？」便大怖懼，熱血從鼻孔出，即以生身墮大地獄。舍利弗、目連到佛所已，頭面禮足，卻坐一面。目連白佛言：「世尊！我欲使此五百比丘更受具足戒。」佛言：「不須更受！所以者何？此五百比丘愚癡故，以法想取籌。今但聽僧令作偷羅遮悔過。」

目連白佛言：「奇哉，世尊！調達效佛，墮如是苦處。」佛言：「調達不但今效我，墮于地獄；昔亦曾效我，墮于苦處。」目連又問：「其事云何？」佛言：「過去世時，空閑處有一池水，有一大象入池取藕，凈洗而食，色力充足。復有一象亦效取藕，不洗而食，以此致病，遂便命終。」

佛因是事即說偈言：

「勿得效大龍，　　大龍不可效； 　以效大龍故，　　食泥致死苦。」

佛告目連：「彼大象者，我身是；異象者，調達是。昔效我故，致於命終；今復效我，受斯大苦。」目連白佛言：「奇哉，世尊！調達從佛聞法，誦八萬四千法藏，得五神通。如何而反憍慢世尊？」佛

【現代漢語翻譯】 現代漢語譯本：

他們證得果位后，互相說道：『我們應該起身，回到佛陀那裡。』 舍利弗（Śāriputra，智慧第一的佛陀弟子）、目連（Maudgalyāyana，神通第一的佛陀弟子）隨即從座位起身，與五百比丘一同回到佛陀處所。

當時，三聞達多用腳趾踢調達（Devadatta，佛陀的堂兄，以反對佛陀著稱），罵道：『釋迦族的奴隸，起來！舍利弗、目連用其他方法，把那些比丘帶走了！』 調達驚醒起身，罵道：『這些惡欲比丘！起初還有善意，為何忽然生出噁心，用方便之法將我的比丘帶走？』 隨即大為怖懼，熱血從鼻孔流出，當即以活生生的身體墮入大地獄。舍利弗、目連到達佛陀處所后，以頭面頂禮佛足，退到一旁坐下。目連稟告佛陀說：『世尊！我想要讓這五百比丘重新受具足戒。』 佛陀說：『不必重新受戒！為什麼呢？因為這五百比丘愚癡，以法想而取籌。現在只需聽從僧團的命令，作偷蘭遮（Sthūlātyaya，一種罪名）的懺悔即可。』

目連稟告佛陀說：『真是奇特啊，世尊！調達效彷彿陀，卻墮入如此痛苦的境地。』 佛陀說：『調達不僅現在效仿我而墮入地獄；過去也曾效仿我，而墮入痛苦的境地。』 目連又問：『那是怎麼回事呢？』 佛陀說：『過去世時，空閑之處有一池水，有一隻大象進入池中取蓮藕，清洗乾淨后食用，因此色力充足。又有一隻象也效仿它取蓮藕，卻不清洗就食用，因此得了病，最終喪命。』

佛陀因為這件事就說了偈語：

『不要效仿大龍（Nāga，在此指大象）， 大龍不可效仿； 因為效仿大龍的緣故， 食泥而致死亡的痛苦。』

佛陀告訴目連：『那隻大象，就是我的前身；另一隻象，就是調達。過去效仿我，導致喪命；現在又效仿我，遭受如此巨大的痛苦。』 目連稟告佛陀說：『真是奇特啊，世尊！調達從佛陀這裡聽聞佛法，誦讀八萬四千法藏，得到五神通。為何反而對世尊如此憍慢呢？』

【English Translation】 English version:

Having attained the fruit, they spoke to each other, saying, 'We should rise and return to the Buddha.' Śāriputra (the foremost in wisdom among the Buddha's disciples) and Maudgalyāyana (the foremost in supernatural powers among the Buddha's disciples) immediately rose from their seats and returned to the Buddha's presence with the five hundred Bhikshus.

At that time, Devadatta (the Buddha's cousin, known for opposing the Buddha) was kicked in the toe by Samudradatta, who scolded him, saying, 'Slave of the Shakya clan, get up! Śāriputra and Maudgalyāyana have taken the Bhikshus away by other means!' Devadatta awoke with a start and scolded, 'These Bhikshus with evil desires! They initially had good intentions, but how could they suddenly develop evil thoughts and take my Bhikshus away by expedient means?' He was then greatly frightened, and hot blood flowed from his nostrils, and he immediately fell alive into the great hell. After Śāriputra and Maudgalyāyana arrived at the Buddha's presence, they bowed their heads and faces to the Buddha's feet and sat down to one side. Maudgalyāyana reported to the Buddha, saying, 'World Honored One! I wish to have these five hundred Bhikshus receive the full precepts again.' The Buddha said, 'There is no need to receive them again! Why? Because these five hundred Bhikshus are foolish and took lots with the thought of Dharma. Now, just listen to the Sangha's order to perform the confession of Sthūlātyaya (a type of offense).'

Maudgalyāyana reported to the Buddha, saying, 'It is amazing, World Honored One! Devadatta imitated the Buddha, but fell into such a painful state.' The Buddha said, 'Devadatta not only imitates me now and falls into hell; he also imitated me in the past and fell into a painful state.' Maudgalyāyana then asked, 'What was that about?' The Buddha said, 'In the past, in a secluded place, there was a pond of water. A large elephant entered the pond to take lotus roots, washed them clean, and ate them, so its color and strength were abundant. Another elephant also imitated it to take lotus roots, but ate them without washing them, and thus became ill and eventually died.'

Because of this matter, the Buddha spoke the verse:

'Do not imitate the great Nāga (here referring to the elephant), The great Nāga cannot be imitated; Because of imitating the great Nāga, Eating mud leads to the suffering of death.'

The Buddha told Maudgalyāyana, 'That elephant was my former body; the other elephant was Devadatta. In the past, imitating me led to death; now, imitating me again, he suffers such great pain.' Maudgalyāyana reported to the Buddha, saying, 'It is amazing, World Honored One! Devadatta heard the Dharma from the Buddha, recited the eighty-four thousand Dharma treasures, and obtained the five supernatural powers. Why then is he so arrogant towards the World Honored One?'

---

言：「不但今世，昔亦曾從我聞法，而慢於我。」目連白佛：「其事云何？」答言：「過去世時，有一象師極善調象，王供給甚厚。時有一人往詣其所，語言：『教我調象，我為弟子。』象師即便教之，都無所隱。其人既知，便生嫉心，往到王所，白言：『彼人所知，不勝於我！云何供給，遠不相及？』王即呼彼象師，問言：『汝與弟子孰為勝負？』答言：『愿聽卻後七日，現調象法！』王即聽之。像師於七日中，更調諸象：語進，而退；語退，而進；語坐，而立；語立，而坐。作如是等反教調象。七日期至，便於王前與弟子共現調象之術。始者，二人未有一異。王問弟子：『汝更有異法不？』答言：『無！』復問彼師：『汝更有異法不？』答言：『有！』王言：『便可現之。』即便反教，像皆從之。王於是始知弟子，前言為虛，便瞋言：『如何面欺於我？』彼調象師白王言：『此人是我弟子，我先教之都無所隱；未能盡知，便見輕忽。今當說譬，愿王聽之！昔有一人，于春末月著一重革屣，地熱革燥，嚙破其腳；本欲護腳，而反更傷。我亦如是，先教弟子，慾望其益，而反為害。』」

爾時世尊因說偈言：

「如人著革屣，　　本欲護其足， 　得熱燥急時，　　而更反自傷； 　世間愚惡人，　　不念恩

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『不僅是今世，過去世他也曾聽我說法，卻對我怠慢。』 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）問佛：『這是怎麼回事呢？』 佛陀回答說：『過去世的時候，有一位馴象師非常擅長馴象，國王給予他非常豐厚的待遇。當時有一個人去拜訪他，說：『請您教我馴象，我做您的弟子。』 馴象師就教他馴象的方法，毫無保留。這個人學會之後，就心生嫉妒，跑到國王那裡，對國王說：『他所知道的，並不比我多！為什麼給他那麼豐厚的待遇，遠遠超過我呢？』 國王就召來那位馴象師，問他說：『你和你的弟子，誰更勝一籌？』 馴象師回答說：『請允許我在七天之後，展示馴象的方法！』 國王就答應了他。馴象師在這七天里，改變了馴象的方法：說前進，像卻後退；說後退，像卻前進；說坐下，像卻站立；說站立，像卻坐下。像這樣反著教象。七天期限到了，就在國王面前和他的弟子一起展示馴象的技藝。開始的時候，兩個人沒有什麼不同。國王問弟子：『你還有其他的技藝嗎？』 弟子回答說：『沒有了！』 又問那位馴象師：『你還有其他的技藝嗎？』 馴象師回答說：『有！』 國王說：『那就展示出來吧。』 馴象師就用反著教的方法，像都聽從他的。國王這才知道弟子之前說的話是虛假的，就生氣地說：『怎麼敢當面欺騙我？』 那位馴象師對國王說：『這個人是我的弟子，我先教他馴象的方法，毫無保留；他還沒有完全學會，就輕視我。現在我打個比方，希望大王聽我說！從前有一個人，在春末的時候穿著一雙單層的皮鞋，地面很熱，皮革乾燥，磨破了他的腳；本來是想保護腳，反而傷了腳。我也像這樣，先教弟子，希望他能有所助益，反而受到了傷害。』

當時，世尊因此說了偈語：

『就像人穿著皮鞋， 本來是想保護他的腳， 遇到地面熱皮革乾燥的時候， 反而更加傷害自己； 世間愚蠢邪惡的人， 不念恩德。』

【English Translation】 English version: The Buddha said: 'Not only in this life, but also in the past, he heard the Dharma from me, but was negligent towards me.' Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) asked the Buddha: 'What is the reason for this?' The Buddha replied: 'In the past, there was an elephant trainer who was very skilled at training elephants, and the king provided him with very generous treatment. At that time, a person visited him and said: 'Please teach me how to train elephants, and I will be your disciple.' The elephant trainer taught him the methods of training elephants without any reservations. After this person learned it, he became jealous and went to the king, saying to the king: 'What he knows is no more than what I know! Why give him such generous treatment, far exceeding mine?' The king then summoned the elephant trainer and asked him: 'Who is superior, you or your disciple?' The elephant trainer replied: 'Please allow me to demonstrate the methods of training elephants in seven days!' The king agreed. During these seven days, the elephant trainer changed the methods of training elephants: when told to advance, the elephants retreated; when told to retreat, the elephants advanced; when told to sit, the elephants stood; when told to stand, the elephants sat. He taught the elephants in this reversed manner. When the seven-day period arrived, he demonstrated the art of training elephants with his disciple before the king. At the beginning, there was no difference between the two. The king asked the disciple: 'Do you have any other skills?' The disciple replied: 'No!' He then asked the elephant trainer: 'Do you have any other skills?' The elephant trainer replied: 'Yes!' The king said: 'Then demonstrate them.' The elephant trainer then used the reversed method of teaching, and the elephants all obeyed him. Only then did the king realize that what the disciple had said earlier was false, and he angrily said: 'How dare you deceive me to my face?' The elephant trainer said to the king: 'This person is my disciple, and I first taught him the methods of training elephants without any reservations; before he had fully learned them, he looked down on me. Now I will give an analogy, I hope Your Majesty will listen! Once upon a time, there was a person who wore a pair of single-layered leather shoes in late spring, the ground was hot, and the leather was dry, chafing and breaking his feet; originally he wanted to protect his feet, but instead he injured them. I am like this, first teaching my disciple, hoping that he would be helpful, but instead I have been harmed.'

At that time, the World Honored One (Lokanatha, another name of Buddha) spoke these verses:

'Like a person wearing leather shoes, Originally wanting to protect his feet, When encountering a hot ground and dry leather, Instead, he injures himself even more; The foolish and evil people in the world, Do not remember kindness.'

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在己， 　從師學技術，　　而反倰誣之。」

佛言：「彼象師者，我身是也！弟子者，調達是也！世世從吾受學，而反輕慢於我。」

目連白佛言：「希有，世尊！舍利弗一說法，破調達眾。」佛言：「不但今世，昔亦曾說法，以破其眾。」又問：「其事云何？」答言：「過去世時，有一射師名拘和離。有人從學射法，六年教之，語言：『應作如是捉弓，如是批箭。』而未教放法。弟子后時，念言：『我六年中學捉弓、批箭，而未一放，今試放之。』便放箭射一大樹，徹過入地。其師聞之，問言：『汝已放箭耶？』答言：『已放。』又問：『汝射何處？』即示所射之樹。師言：『汝已成射！我為第一，汝為第二。』又語言：『某處有五百賊斷路，一切無敢從中過者。汝可往破，以清其路，可有大功！』即與馬車一乘、美女一人，並以金缽、箭五百發。於是弟子乘車載女，執如意弓，帶五百發箭，受敕而去；正遇彼賊共分諸物，使人邏于要道。邏人遙見，馳白賊帥。賊帥語眾人言：『我等作賊，未曾有人獨將好婦於此路行。此必勇健，不畏強敵，宜共聽過，勿得擾之！』彼人便住一處，令婦持金缽往賊所，稱己名乞食。眾賊皆樂其婦，又貪金缽，即便議言：『女色如是，金缽如此！我等云何而聽其去？』

【現代漢語翻譯】 現代漢語譯本： 『在於自己，跟隨老師學習技術，反而輕視、誣陷他。』

佛說：『那位馴象師，就是我的前身！弟子，就是提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）！他世世代代跟隨我學習，反而輕慢我。』

目連（Maudgalyayana，佛陀十大弟子之一，神通第一）對佛說：『稀有啊，世尊！舍利弗（Sariputra，佛陀十大弟子之一，智慧第一）僅僅一次說法，就破了提婆達多的黨羽。』佛說：『不只是今生，過去也曾說法，以此破了他的黨羽。』又問：『那是怎麼回事呢？』佛回答說：『過去世的時候，有一位射箭師名叫拘和離（Kuholi）。有人跟隨他學習射箭，教了六年，（老師）說：『應該這樣握弓，這樣搭箭。』但沒有教射箭的方法。弟子後來，心想：『我六年中學了握弓、搭箭，卻一次也沒射過，現在試試射一下。』便放箭射向一棵大樹，箭穿透樹幹射入地裡。他的老師聽說了，問他說：『你已經放箭了嗎？』回答說：『已經放了。』又問：『你射向哪裡？』（弟子）就指給他看所射的那棵樹。老師說：『你已經學成了射箭！我是第一，你是第二。』又（老師）說：『某處有五百個強盜攔路，沒有人敢從那裡經過。你可以前去擊破他們，清理道路，可以立下大功！』就給他一輛馬車、一個美女，以及一個金缽、五百支箭。於是弟子乘車帶著美女，拿著如意弓，帶著五百支箭，接受命令而去；正遇到那些強盜正在分贓，派人在要道上巡邏。巡邏的人遠遠看見，飛奔回去報告強盜頭領。強盜頭領對眾人說：『我們做強盜，還從來沒有人獨自帶著美貌女子從這條路上經過。這人必定勇猛強健，不畏懼強敵，應該讓他過去，不要打擾他！』那人便住在一個地方，讓女子拿著金缽去強盜那裡，自稱姓名乞討食物。眾強盜都喜歡他的妻子，又貪圖金缽，便商議說：『女色如此，金缽如此！我們怎麼能讓他離開呢？』

【English Translation】 English version: 『It lies within oneself; having learned a skill from a teacher, one turns around to despise and falsely accuse him.』

The Buddha said, 『That elephant trainer was my past self! The disciple was Devadatta (Buddha's cousin, often opposed to the Buddha)! He has learned from me lifetime after lifetime, yet he turns around to belittle me.』

Maudgalyayana (one of the Buddha's ten great disciples, foremost in supernatural powers) said to the Buddha, 『It is rare, World-Honored One! Sariputra (one of the Buddha's ten great disciples, foremost in wisdom) with just one discourse, broke up Devadatta's following.』 The Buddha said, 『It is not only in this life, but in the past, I also gave a discourse to break up his following.』 He then asked, 『How did that happen?』 The Buddha replied, 『In the past, there was an archer named Kuholi. Someone followed him to learn archery, and after six years of teaching, (the teacher) said, 『You should hold the bow like this, and nock the arrow like this.』 But he did not teach the method of shooting. Later, the disciple thought, 『I have learned to hold the bow and nock the arrow for six years, but I have never shot an arrow. Now I will try shooting one.』 So he shot an arrow at a large tree, and the arrow pierced through the tree and into the ground. His teacher heard about it and asked him, 『Have you already shot an arrow?』 He replied, 『I have already shot.』 He then asked, 『Where did you shoot?』 (The disciple) pointed to the tree he had shot. The teacher said, 『You have already mastered archery! I am the first, and you are the second.』 Then (the teacher) said, 『In a certain place, there are five hundred bandits blocking the road, and no one dares to pass through there. You can go and defeat them, clear the road, and you will have great merit!』 So he gave him a chariot, a beautiful woman, a golden bowl, and five hundred arrows. Thereupon, the disciple rode in the chariot with the woman, holding the wish-fulfilling bow, carrying five hundred arrows, and went forth upon command; he encountered those bandits who were dividing their loot, and they had sent someone to patrol the main road. The patrolman saw him from afar and ran back to report to the bandit leader. The bandit leader said to the crowd, 『We are bandits, but no one has ever brought a beautiful woman alone to travel on this road. This person must be brave and strong, not afraid of powerful enemies, we should let him pass and not disturb him!』 That person then stayed in one place, and had the woman take the golden bowl to the bandits, claiming his name to beg for food. All the bandits were delighted by his wife, and also coveted the golden bowl, so they discussed, 『The woman's beauty is such, and the golden bowl is like this! How can we let him leave?』

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賊帥又言：『彼必自量無所畏故，敢作此事。且當忍抑，慎莫招禍！』賊眾聞已，便與滿缽美飯。婦持食還，復令往語：『汝等分物，與我一分！』眾賊大忿：『此為何人？乃以一夫，敢輕大眾！當共殺之，勿抱此恥！』賊帥如前語之，即復與分。婦得分還，復遣語賊言：『可共我戰，俱不相置。』眾賊復言：『此人轉見輕蔑，不可復忍！』賊帥曉喻，不能令止，勇忿忘難，便共齊力，往擊彼人。彼人便射一發，殺一人；四百九十九發，殺四百九十九人。余有一發，以俟賊帥，更相覓便，而不能得。彼人便令婦裸形，賊帥前立。賊帥心亂，因此放發即復殺之。

「於是其婦即說偈言：

「『雖有利弓箭，　　未曾落一發； 　　殺傷既狼籍，　　如何不生悔？』

「彼人亦以偈答：

「『我有此妙技，　　弓箭應心手， 　　殺一輒生喜，　　以何應致悔？ 　　吾本行此路，　　為人除怨害， 　　不自顧身命，　　以成勇健名。』」

佛言：「彼射師者，即我身是；射弟子者，舍利弗是；五百賊者，今五百比丘是；賊帥者，調達是。舍利弗昔以一一箭，破彼群賊；今一說法破調達眾。」

目連復白佛言：「奇哉，世尊！調達罵云：『惡欲比丘！』便以生身，墮大地獄。」佛言：「不

【現代漢語翻譯】 現代漢語譯本 賊首又說：『他必定是自量沒有畏懼，才敢做這件事。我們應當忍耐克制，千萬不要招惹禍患！』眾賊聽了，便給了滿滿一缽美味的飯食。婦人拿著食物回去，又讓她去告訴眾賊：『你們分東西，給我一份！』眾賊大怒：『這是什麼人？竟然憑著一個人，敢輕視大眾！應當一起殺了他，不要忍受這種恥辱！』賊首像之前那樣勸說他們，就又分給她一份。婦人得到一份回去，又派她去告訴眾賊說：『可以一起和我戰鬥，誰也不放過誰。』眾賊又說：『這個人越來越輕視我們，不能再忍受了！』賊首勸解開導，不能讓他們停止，他們因勇猛憤怒而忘記了困難，便一起合力，去攻擊那個人。那個人便射出一箭，殺死一人；四百九十九箭，殺死四百九十九人。剩下一箭，用來等待賊首，再尋找機會，卻不能找到。那個人便讓婦人裸露身體，站在賊首面前。賊首心神大亂，因此放箭就又殺了他。 於是那婦人就說了偈語： 『雖然有利弓箭， 未曾落一發； 殺傷既狼藉， 如何不生悔？』 那人也用偈語回答： 『我有此妙技， 弓箭應心手， 殺一輒生喜， 以何應致悔？ 吾本行此路， 為人除怨害， 不自顧身命， 以成勇健名。』 佛說：『那位射箭的人，就是我的前身；被射的弟子，就是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）的前身；五百個賊人，就是現在的五百個比丘（bhikkhu，佛教出家男眾）的前身；賊首，就是提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，以反對佛陀著稱）的前身。舍利弗過去用每一支箭，擊破那些群賊；現在用一次說法，破除提婆達多的黨羽。』 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）又對佛說：『奇妙啊，世尊！提婆達多罵道：『惡欲比丘！』便以活生生的身體，墮入大地獄。』佛說：『不是這樣的。』

【English Translation】 English version The bandit leader further said, 'He must be measuring himself as fearless, that's why he dares to do this. We should endure and restrain ourselves, and by no means invite disaster!' The bandits, hearing this, gave a full bowl of delicious food. The woman took the food back and again sent her to tell the bandits, 'When you divide the spoils, give me a share!' The bandits were furious, 'Who is this person? Relying on just one man, he dares to despise the multitude! We should all kill him together, and not endure this shame!' The bandit leader advised them as before, and then gave her a share again. The woman, having received a share, sent her again to tell the bandits, 'We can fight together, and spare no one.' The bandits said again, 'This person is becoming more and more contemptuous, we can't endure it anymore!' The bandit leader tried to persuade them, but could not stop them. They, because of their courage and anger, forgot the difficulty, and then joined forces to attack that person. That person then shot one arrow, killing one person; four hundred and ninety-nine arrows, killing four hundred and ninety-nine people. The remaining arrow was reserved for the bandit leader, to look for another opportunity, but he could not find it. That person then had the woman strip naked and stand in front of the bandit leader. The bandit leader's mind was greatly disturbed, and therefore he released an arrow and killed him. Then the woman spoke in verse: 'Although there are sharp bows and arrows, Not a single arrow has missed; The killing and wounding are so widespread, How can you not feel remorse?' That person also replied in verse: 'I have this wonderful skill, Bow and arrow respond to my hand and heart, Killing one always brings joy, Why should I feel remorse? I originally walk this path, To remove grievances and harm for people, Not caring for my own life, To achieve a name of courage and strength.' The Buddha said, 'That archer was my past self; the disciple who was shot was Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom); the five hundred bandits were the five hundred bhikkhus (bhikkhu, Buddhist monks) of today; the bandit leader was Devadatta (Devadatta, Shakyamuni Buddha's cousin, known for opposing the Buddha). Sariputra in the past used each arrow to defeat those bandits; now with one teaching, he defeats Devadatta's followers.' Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) again said to the Buddha, 'Wonderful, World Honored One! Devadatta cursed, 'Evil desire bhikkhu!' and then with his living body, fell into the great hell.' The Buddha said, 'It is not so.'

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但今世，昔亦曾以惡口，生身受大苦。」又問：「其事云何？」答言：「過去世時，阿練若池水邊，有二雁與一龜共結親厚。后時池水涸竭，二雁作是議：『今此池水涸竭，親厚必授大苦！』議已，語龜言：『此池水涸竭，汝無濟理。可銜一木，我等各銜一頭，將汝著大水處。銜木之時，慎不可語！』即便銜之。經過聚落，諸小兒見，皆言：『雁銜龜去！雁銜龜去！』龜即瞋言：『何預汝事？』即便失木，墮地而死。」

爾時世尊因此說偈：

「夫士之生，　　斧在口中，　　所以斫身， 　由其惡言。　　應毀反譽，　　應譽反毀， 　自受其殃，　　終無有樂。 　若以財利諍，　　此惡未為大； 　噁心向佛者，　　斯乃為大惡。 　阿浮有百千，　　尼羅三十六， 　惡意向賢人，　　當墮此地獄。」

佛言：「彼龜者，調達是也！昔以瞋語，致有死苦；今復瞋罵，墮大地獄。」告諸比丘：「我若見調達有一毫善法者，終不記墮大地獄受一劫苦。譬人沒大糞坑，若人慾救，不見一毫凈處可捉。我觀調達，亦復如是。」又告諸比丘：「我不見余法壞人無上道意，如名聞利養。調達所以破僧，由利養故。調達成就八非法故破僧：利、不利、稱、無稱、敬、不敬、樂惡、隨惡知識。」

優波離

【現代漢語翻譯】 現代漢語譯本： 『如今這一世，也是因為過去世惡語傷人，導致今生遭受巨大痛苦。』又問：『具體是怎麼回事呢？』佛回答說：『過去世的時候，在阿練若（Araṇya）池水邊，有兩隻雁和一隻烏龜結為深厚的朋友。後來池水乾涸，兩隻雁商議說：『現在池水乾涸，我們的朋友一定會遭受很大的痛苦！』商議完畢，告訴烏龜說：『現在池水乾涸，你沒有辦法自救。你可以咬住一根木頭，我們各自銜住一頭，帶你到有大水的地方去。銜木頭的時候，千萬不能說話！』烏龜就咬住了木頭。經過村落的時候，小孩子們看見了，都說：『雁銜著烏龜飛走了！雁銜著烏龜飛走了！』烏龜聽了很生氣，就說：『關你們什麼事？』結果就鬆開了木頭，掉在地上摔死了。』

當時世尊因此說了偈語：

『人的出生，就像口中含著一把斧頭，用來砍伐自身，都是因為惡語傷人。應該譭謗的反而讚揚，應該讚揚的反而譭謗，最終自食惡果，永遠沒有快樂。如果因為錢財利益而爭鬥，這種惡行還算不上大惡；如果用惡毒的心對待佛，這才是最大的惡行。阿浮（Abuda）地獄有百千個，尼羅（Nirabuda）地獄有三十六個，用惡意對待賢人，死後應當墮入這些地獄。』

佛說：『那隻烏龜，就是提婆達多（Devadatta）！過去因為嗔怒的言語，導致了死亡的痛苦；現在又因為嗔怒謾罵，墮入大地獄。』佛告訴各位比丘：『如果我看到提婆達多有一絲一毫的善法，我最終也不會斷定他會墮入大地獄，遭受一劫的痛苦。譬如一個人掉進大糞坑，如果有人想救他，卻找不到一處乾淨的地方可以抓。我看提婆達多，也是這樣。』又告訴各位比丘：『我沒有看到其他什麼法能夠像名聞利養一樣，摧毀人追求無上道的意念。提婆達多之所以會破壞僧團，就是因為貪圖利養的緣故。提婆達多成就了八種非法的事情，所以才破壞僧團：利、不利、稱、無稱、敬、不敬、樂惡、隨惡知識。』

優波離（Upali）

【English Translation】 English version: 『Now in this life, it is also because of evil speech in the past that one suffers great pain in this life.』 Then he asked, 『What is the matter?』 The Buddha replied, 『In the past, by the pool in Araṇya (Araṇya: a secluded place for religious practice), there were two geese and a turtle who became close friends. Later, when the pool dried up, the two geese discussed: 『Now that the pool has dried up, our friend will surely suffer greatly!』 After discussing, they said to the turtle: 『Now that the pool has dried up, you have no way to save yourself. You can bite a piece of wood, and we will each hold one end and take you to a place with plenty of water. When holding the wood, you must not speak!』 The turtle then bit the wood. When passing through villages, the children saw it and said: 『The geese are carrying the turtle away! The geese are carrying the turtle away!』 The turtle was very angry and said: 『What does it have to do with you?』 As a result, it let go of the wood, fell to the ground, and died.』

At that time, the World Honored One spoke the following verse:

『The birth of a man is like having an axe in his mouth, used to chop himself, all because of evil speech. Praising what should be slandered, and slandering what should be praised, one ultimately suffers the consequences and never has joy. If one fights over wealth and profit, this evil is not considered great; if one treats the Buddha with an evil heart, this is the greatest evil. There are hundreds of thousands of Abuda (Abuda: a type of hell) hells, and thirty-six Nirabuda (Nirabuda: a type of hell) hells; treating virtuous people with malice, one should fall into these hells after death.』

The Buddha said: 『That turtle was Devadatta (Devadatta: a cousin of the Buddha and a rival) ! In the past, because of angry words, he suffered the pain of death; now, because of angry scolding, he has fallen into the great hell.』 The Buddha told the monks: 『If I saw even a trace of good in Devadatta, I would not ultimately determine that he would fall into the great hell and suffer for a kalpa (kalpa: an aeon, a very long period of time). It is like a person who has fallen into a large dung pit; if someone wants to save him, they cannot find a clean place to grab. My view of Devadatta is the same.』 He also told the monks: 『I have not seen any other dharma (dharma: the teachings of the Buddha) that can destroy a person's intention to pursue the unsurpassed path like fame and gain. The reason why Devadatta destroyed the Sangha (Sangha: the Buddhist monastic order) was because of his greed for profit. Devadatta accomplished eight unlawful things, so he destroyed the Sangha: gain, no gain, praise, no praise, respect, no respect, delight in evil, following evil knowledge.』

Upali (Upali: one of the ten chief disciples of the Buddha)

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問佛：「云何得名破僧？」佛言：「有四事名破僧：說五法、自行籌、捉籌、于界內別行僧事。」又問：「云何名僧不和合，而非破？」佛言：「若王助破僧，令僧不和合，而非破。若大臣、優婆塞、優婆夷、比丘尼、式叉摩那、沙彌、沙彌尼、一比丘乃至七比丘助破僧，亦如是。若不問上座而行僧事，是即不和，亦非僧破；若不共同食，于食時異坐，斗諍罵詈，亦如是。要于界內八比丘分作二部，別行僧事，乃名為破。」又問：「是中誰破僧？」佛言：「作主者。」又問：「誰一劫墮大地獄，不可救？」佛言：「作主者。」又問：「凡破僧者，皆一劫受大地獄苦耶？」佛言：「不必皆一劫受大地獄苦。有八人破僧，受一劫大地獄苦：若法，法想，說言非法；若非法，非法想，說言是法；若法，非法想，說言是法；若非法，法想，說言非法；若法、非法，法想，說言非法；若法、非法，非法想，說言是法；若法，非法疑，說言是法；若法，非法疑，說言非法。

「有六人破僧，不墮大地獄一劫受苦：若法，法想，說言是法；若非法，非法想，說言非法；若法，非法想，說言非法；若非法，法想，說言是法；若法、非法，非法想，說言非法；若法、非法，法想，說言是法。」

五分律第五分之二臥具法

【現代漢語翻譯】 現代漢語譯本 問：『如何才能被稱為破僧（Sangha-bheda，分裂僧團）？』 佛陀說：『有四種情況被稱為破僧：宣說五事（Pañcavatthu，通常指關於戒律的五種觀點），自己準備籌碼，拿取籌碼，在結界（Sima，僧團活動的地理範圍）內分別進行僧事（Sanghakamma，僧團的正式行為）。』 又問：『什麼情況叫做僧團不和合，但不是破僧？』 佛陀說：『如果國王幫助破僧，導致僧團不和合，但還不是破僧。如果大臣、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、比丘尼（Bhikkhuni，女出家人）、式叉摩那（Sikkhamana，預備沙彌尼）、沙彌（Samanera，男少年出家人）、沙彌尼（Samaneri，女少年出家人）、一位比丘乃至七位比丘幫助破僧，也是如此。如果不詢問上座（長老）就進行僧事，這就是不和合，但也不是破僧；如果不一起吃飯，在吃飯時分開坐，爭鬥謾罵，也是如此。一定要在結界內有八位比丘分成兩部分，分別進行僧事，才叫做破僧。』 又問：『這些人中誰是破僧者？』 佛陀說：『發起者。』 又問：『誰會墮入大地獄（Maha-niraya，極大的地獄）一劫（Kalpa，佛教時間單位），無法救拔？』 佛陀說：『發起者。』 又問：『凡是破僧者，都要受一劫大地獄的苦嗎？』 佛陀說：『不一定都要受一劫大地獄的苦。有八種人破僧，會受一劫大地獄的苦：如果是法（Dhamma，佛法），認為是法，卻說成非法；如果是非法，認為是非法，卻說成是法；如果是法，認為是非法，卻說成是法；如果是非法，認為是法，卻說成非法；如果是法和非法，認為是法，卻說成非法；如果是法和非法，認為是非法，卻說成是法；如果是法，對非法有疑惑，卻說成是法；如果是法，對非法有疑惑，卻說成非法。』 『有六種人破僧，不會墮入大地獄受一劫的苦：如果是法，認為是法，說成是法；如果是非法，認為是非法，說成是非法；如果是法，認為是非法，說成是非法；如果是非法，認為是法，說成是法；如果是法和非法，認為是非法，說成是非法；如果是法和非法，認為是法，說成是法。』 《五分律》第五分之二臥具法

【English Translation】 English version Asked the Buddha: 'How does one get the name of dividing the Sangha (Sangha-bheda, schism in the monastic community)?' The Buddha said: 'There are four things that are called dividing the Sangha: speaking of the five points (Pañcavatthu, usually referring to five views on monastic discipline), preparing the lots oneself, taking the lots, and separately performing Sangha business (Sanghakamma, formal acts of the Sangha) within the boundary (Sima, the defined area for Sangha activities).' Again asked: 'What is called a Sangha that is not in harmony, but is not divided?' The Buddha said: 'If a king helps to divide the Sangha, causing the Sangha to be not in harmony, but it is not yet divided. If a minister, a male lay follower (Upasaka), a female lay follower (Upasika), a female monastic (Bhikkhuni), a trainee nun (Sikkhamana), a male novice (Samanera), a female novice (Samaneri), one monk, or even seven monks help to divide the Sangha, it is also like that. If Sangha business is conducted without asking the senior monks (elders), this is disharmony, but it is not a divided Sangha; if they do not eat together, and sit separately at mealtime, quarrel and scold, it is also like that. It is only called a divided Sangha when eight monks within the boundary are divided into two groups and separately conduct Sangha business.' Again asked: 'Among these, who divides the Sangha?' The Buddha said: 'The one who initiates it.' Again asked: 'Who will fall into the great hell (Maha-niraya, a very large hell) for one kalpa (Kalpa, a Buddhist unit of time), and cannot be saved?' The Buddha said: 'The one who initiates it.' Again asked: 'Do all those who divide the Sangha suffer the suffering of the great hell for one kalpa?' The Buddha said: 'Not necessarily do all suffer the suffering of the great hell for one kalpa. There are eight types of people who divide the Sangha and suffer the suffering of the great hell for one kalpa: If it is Dharma (Dhamma, the teachings of the Buddha), they think it is Dharma, but say it is not Dharma; if it is not Dharma, they think it is not Dharma, but say it is Dharma; if it is Dharma, they think it is not Dharma, but say it is Dharma; if it is not Dharma, they think it is Dharma, but say it is not Dharma; if it is Dharma and not Dharma, they think it is Dharma, but say it is not Dharma; if it is Dharma and not Dharma, they think it is not Dharma, but say it is Dharma; if it is Dharma, they doubt what is not Dharma, but say it is Dharma; if it is Dharma, they doubt what is not Dharma, but say it is not Dharma.' 'There are six types of people who divide the Sangha and do not fall into the great hell to suffer for one kalpa: If it is Dharma, they think it is Dharma, and say it is Dharma; if it is not Dharma, they think it is not Dharma, and say it is not Dharma; if it is Dharma, they think it is not Dharma, and say it is not Dharma; if it is not Dharma, they think it is Dharma, and say it is Dharma; if it is Dharma and not Dharma, they think it is not Dharma, and say it is not Dharma; if it is Dharma and not Dharma, they think it is Dharma, and say it is Dharma.' From the Fifth Division of the Five-Part Vinaya, Section Two on Bedding

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佛在王舍城。爾時頞髀比丘侍佛左右，后時著衣持缽入城乞食，威儀庠序視地而行。有一長者見之，作是念：「我未曾見如此人比。」便往問言：「汝是誰？誰之弟子？從誰出家？行誰道法？」時佛始成道，世皆稱之為大沙門。答言：「我名頞髀，大沙門是我之師。從彼出家，行其道法。」長者聞已，嘆言：「未曾有也！自有如是威儀，而從大沙門出家，行其道法。」又問：「汝今住何處？」答言：「阿練若處、山巖、樹下、露地、冢間，是我住處。」長者聞已倍生歡喜，嘆言：「威儀庠雅，所師已勝，乃覆住止如斯之處！」又問：「敷何敷具？」答言：「如尸草、拘尸草、婆婆草、文柔草及樹葉等，下至沙土，皆我敷具。」長者聞已，復加喜敬，嘆言：「乃能復作如是少欲。」又問：「我若為大德作房，能受用不？」答言：「世尊未聽我等受用房舍。」又言：「大德！可以此白佛，我亦當自白。」頞髀默受其語。于食后還到佛所，頭面禮足，以是白佛。佛以是事集比丘僧，贊少欲知足、贊戒、贊持戒已，告諸比丘：「從今聽諸比丘受房舍施。」彼長者後來佛所，遙見世尊容顏殊特，猶若金山，內懷喜敬，前禮佛足，卻坐一面。佛為說種種妙法，乃至苦集盡道，即于座上得法眼凈，見法得果，受三歸五戒，白佛言

【現代漢語翻譯】 現代漢語譯本 佛陀在王舍城。當時，頞髀（Arupi）比丘侍立在佛陀左右。後來，他穿好衣服，拿著缽進入城中乞食，威儀莊重，目光注視著地面行走。有一位長者看見他，心想：『我從未見過這樣的人。』於是上前問道：『你是誰？是誰的弟子？跟隨誰出家？修行誰的道法？』當時佛陀剛證悟成道，世人都稱他為大沙門（Great Shramana）。頞髀回答說：『我名叫頞髀，大沙門是我的老師。我跟隨他出家，修行他的道法。』長者聽后，讚歎道：『真是前所未有！竟然有如此威儀的人，跟隨大沙門出家，修行他的道法。』又問：『你現在住在哪裡？』頞髀回答說：『阿練若（Aranya，寂靜處）、山巖、樹下、露地、墳墓間，都是我居住的地方。』長者聽后更加歡喜，讚歎道：『威儀莊重，老師已經很殊勝了，竟然還住在這樣的地方！』又問：『你鋪的是什麼敷具？』頞髀回答說：『如尸草（Kusa grass）、拘尸草（Kusha grass）、婆婆草（Babbara grass）、文柔草以及樹葉等，甚至沙土，都是我的敷具。』長者聽后，更加敬佩，讚歎道：『竟然還能如此少欲知足。』又問：『我如果為大德建造房舍，您能接受嗎？』頞髀回答說：『世尊還沒有允許我們接受房舍。』長者說：『大德！您可以將此事稟告佛陀，我也應當親自稟告。』頞髀默默地接受了他的話。在乞食完畢后，回到佛陀處，頂禮佛足，將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，讚歎少欲知足、讚歎戒律、讚歎持戒的功德后，告訴眾比丘：『從今以後允許比丘們接受房舍的佈施。』那位長者後來到佛陀處，遠遠地看見世尊容顏殊勝，如同金山一般，內心充滿喜悅和敬意，上前頂禮佛足，退坐在一旁。佛陀為他說種種妙法，乃至苦集滅道（Four Noble Truths），他當即在座上獲得法眼凈（Dharma-eye），見法得果，受三皈五戒（Three Refuges and Five Precepts），稟告佛陀說：

【English Translation】 English version The Buddha was in Rajagriha (Wangshecheng). At that time, the Bhikshu Arupi (頞髀) was attending the Buddha. Later, he put on his robes, carried his bowl, and entered the city to beg for food, with dignified deportment and eyes cast down. A certain householder saw him and thought, 'I have never seen such a person before.' So he went up and asked, 'Who are you? Whose disciple are you? Who did you leave home to follow? Whose teachings do you practice?' At that time, the Buddha had just attained enlightenment, and the world called him the Great Shramana (Great Shramana). Arupi replied, 'My name is Arupi, and the Great Shramana is my teacher. I left home to follow him and practice his teachings.' Upon hearing this, the householder exclaimed, 'This is unprecedented! To have such dignified deportment and yet leave home to follow the Great Shramana and practice his teachings!' He further asked, 'Where do you live now?' Arupi replied, 'The Aranya (Aranya, quiet place), mountain caves, under trees, in open spaces, and among tombs are my dwelling places.' The householder was even more delighted upon hearing this and exclaimed, 'Such dignified deportment, a teacher who is already superior, and yet you dwell in such places!' He further asked, 'What kind of mat do you use?' Arupi replied, 'Such as Kusa grass (Kusa grass), Kusha grass (Kusha grass), Babbara grass (Babbara grass), soft grass, and leaves, even sand, are all my mats.' The householder was even more respectful upon hearing this and exclaimed, 'To be able to practice such few desires!' He further asked, 'If I were to build a dwelling for you, would you be able to accept it?' Arupi replied, 'The World-Honored One has not yet allowed us to accept dwellings.' The householder said, 'Venerable Sir, you may report this to the Buddha, and I shall also report it myself.' Arupi silently accepted his words. After the meal, he returned to the Buddha, prostrated at his feet, and reported this matter to the Buddha. The Buddha, because of this matter, gathered the assembly of Bhikshus, praised few desires and contentment, praised the precepts, and praised the merit of upholding the precepts, and then told the Bhikshus, 'From now on, I allow the Bhikshus to accept the offering of dwellings.' Later, that householder came to the Buddha, and from afar he saw the World-Honored One's extraordinary appearance, like a golden mountain, and his heart was filled with joy and reverence. He went forward, prostrated at the Buddha's feet, and sat to one side. The Buddha spoke to him of various wonderful teachings, up to and including the Four Noble Truths (Four Noble Truths), and immediately in that seat he attained the Dharma-eye (Dharma-eye), saw the Dharma and attained the fruit, and took refuge in the Three Jewels and observed the Five Precepts (Three Refuges and Five Precepts), and said to the Buddha,

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：「世尊！我欲作房舍施諸比丘，愿聽受之！」佛默然許。彼長者知佛聽已，從坐起，前禮佛足，右繞三匝而去。即以其日，造六十房舍；復作施房飲食，其家眷屬皆共供辦，世間珍味無不必備，有破薪者、有取水者、作食者、掃地者、香汁灑地者、敷座者、散華者、敷高座者。

時舍衛城有長者名須達多，出三十萬金錢與王舍城人年年來債。長者常出一由旬迎，以設大饌，不復得出。須達多作是念：「彼或遭王難，水火、盜賊、人非人難，故不迎耶？」既至，先到其舍，見其供辦種種肴膳，問言：「汝為婚姻節會？為請王耶？」答言：「非婚姻節會，亦不請王。」又問：「何故乃辦奇妙飲食？」答言：「佛出於世有大威德，其諸弟子亦皆如是。我今請之，故設此供，所以不獲出相迎耳！」須達多言：「我亦聞有佛當出於世，號如來、應供、等正覺、明行足、善逝、世間解、無上、調御丈夫、天人師、佛、世尊。汝今所請為是佛耶？為非佛耶？」答言：「是佛！」又問：「今在何處？」彼長者即偏露右肩，右膝著地，右手指佛所在，言：「佛在彼處。」須達多聞已，歡喜踴躍，偏袒右肩，遙向佛禮，三反稱南無佛，竟夜唸佛，疲極得眠。其宿世善知識，作神護之，神作是念：「我當令此長者不經宿，而得見佛。

【現代漢語翻譯】 現代漢語譯本： 『世尊（Bhagavan，對佛的尊稱）！我想要建造房舍佈施給各位比丘（bhiksu，佛教出家修行者），希望您能允許！』佛陀默然應允。那位長者知道佛陀已經允許，便從座位起身，向前禮拜佛足，然後右繞佛陀三圈后離去。當天，他就建造了六十間房舍；又準備了佈施用的食物，他的家人眷屬都一起參與準備，世間珍貴的美味沒有不具備的，有人劈柴，有人取水，有人做飯，有人掃地，有人用香汁灑地，有人鋪設座位，有人散花，有人鋪設高座。

當時舍衛城（Sravasti）有一位名叫須達多（Sudatta）的長者，借出三十萬金錢給王舍城（Rajagrha）的人，每年都去收債。長者總是出城一由旬（yojana，古印度長度單位）去迎接，並設盛大的宴席款待，但這次卻沒有出來迎接。須達多心想：『他或許是遇到了國王的災難，或者水災、火災、盜賊、人或非人的災難，所以才沒有來迎接吧？』到達后，先到那人的家中，看到他準備了各種各樣的美味佳餚，便問道：『你這是爲了婚嫁喜慶的聚會？還是爲了請國王？』那人回答說：『不是爲了婚嫁喜慶的聚會，也不是爲了請國王。』須達多又問：『那為何要準備如此奇妙的飲食？』那人回答說：『佛陀出現在世間，具有偉大的威德，他的弟子們也都是如此。我現在要請佛陀，所以準備了這些供養，因此沒能出去迎接您！』須達多說：『我也聽說有佛陀將要出現在世間，號稱如來（Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）、明行足（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上（Anuttara）、調御丈夫（Purusa-damya-sarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）。你現在所請的是這位佛陀嗎？還是不是佛陀？』那人回答說：『是佛陀！』須達多又問：『現在佛陀在哪裡？』那人立即偏袒右肩，右膝著地，用右手指著佛陀所在的方向，說：『佛陀就在那裡。』須達多聽了之後，歡喜踴躍，偏袒右肩，遙向佛陀禮拜，三次稱念南無佛（Namo Buddha，皈依佛），整夜唸佛，疲憊至極才入睡。他宿世的善知識，化作神靈守護他，神靈心想：『我應當讓這位長者不用過夜，就能見到佛陀。』

【English Translation】 English version: 'Venerable One (Bhagavan, a respectful term for the Buddha)! I wish to build dwellings and donate them to the monks (bhiksu, Buddhist renunciates), I hope you will accept!' The Buddha silently agreed. The elder, knowing that the Buddha had agreed, rose from his seat, prostrated himself at the Buddha's feet, circumambulated him three times to the right, and departed. On that very day, he built sixty dwellings; he also prepared food for donation, and his family members all participated in the preparations, sparing no worldly delicacies. Some chopped wood, some fetched water, some cooked, some swept the floor, some sprinkled the ground with fragrant water, some laid out seats, some scattered flowers, and some set up high seats.

At that time, in Sravasti, there was an elder named Sudatta who had lent 300,000 gold coins to the people of Rajagrha, and he would collect the debt every year. The elder would always go out one yojana (yojana, an ancient Indian unit of distance) to greet him and provide a grand feast, but this time he did not come out. Sudatta thought to himself, 'Perhaps he has encountered a calamity from the king, or a disaster of water, fire, thieves, humans, or non-humans, which is why he did not come to greet me?' Upon arriving, he first went to the man's house and saw him preparing all kinds of delicious dishes, so he asked, 'Are you preparing for a wedding celebration? Or are you inviting the king?' The man replied, 'It is not for a wedding celebration, nor am I inviting the king.' Sudatta then asked, 'Then why are you preparing such wonderful food?' The man replied, 'The Buddha has appeared in the world, possessing great power and virtue, and his disciples are all the same. I am now inviting the Buddha, so I am preparing these offerings, which is why I was unable to go out and greet you!' Sudatta said, 'I have also heard that a Buddha is about to appear in the world, known as the Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavidu, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, and Bhagavan. Is the one you are inviting this Buddha? Or is it not the Buddha?' The man replied, 'It is the Buddha!' Sudatta then asked, 'Where is the Buddha now?' The man immediately bared his right shoulder, knelt on his right knee, and pointed with his right finger in the direction where the Buddha was, saying, 'The Buddha is over there.' Upon hearing this, Sudatta rejoiced and leaped with joy, bared his right shoulder, and bowed towards the Buddha from afar, reciting Namo Buddha (Namo Buddha, Homage to the Buddha) three times. He recited the Buddha's name all night, and only fell asleep when he was completely exhausted. His good friends from past lives transformed into spirits to protect him, and the spirits thought, 'I should allow this elder to see the Buddha without having to wait until morning.'

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」即令夜明。須達多謂日已出，起趣城門，城門自開；既出已，門便自閉，忽然還闇。須達多怖懼，念言：「我向者，將不狂耶？」

神知其念，即說偈言：

「今是趣佛時，　　若舉一步者， 　利重千金施，　　像馬所不及。」

又語：「莫恐，莫怖！前進，前進！須臾見佛。」須達多聞已，恐怖即除，即便前進，遙見世尊儀則殊特，猶若金山。世尊見之贊言：「善來，須達多！」須達多聞之歡喜：「佛乃知我父母所作名字。」頭面禮足，卻坐一面。佛為說種種妙法，乃至苦集盡道，即于座上得法眼凈。見法得果已，受三歸五戒，白佛言：「世尊！愿佛及僧受我舍衛城夏安居！」如是三請，佛皆默然；至第四請，乃告之言：「若住處無有憒鬧，寂寞無聲，諸佛乃當於中安居。」長者白佛：「已解，世尊！愿差一比丘為經營之！」佛問言：「汝今樂誰？」答言：「欲得舍利弗。」佛即語舍利弗：「汝便可往為經營之。」舍利弗受教而去。

時前長者晨朝自往白佛：「食具已辦，唯聖知時。」佛與比丘僧著衣持缽前後圍繞，往到其舍次第而坐。長者手自下食，食畢行水，白佛言：「世尊！我以此園房舍施四方僧。」佛默然受。知佛受已，取小床于佛前坐。佛便為說隨喜咒愿偈：

「為遮風寒熱

【現代漢語翻譯】 現代漢語譯本 隨即天色放亮。Sudatta（須達多）以為天亮了，起身前往城門，城門自動打開；他出去后，城門便自動關閉，忽然間又變得黑暗。Sudatta（須達多）感到害怕，心想：『我剛才，莫非是瘋了嗎？』 神知道他的想法，便說了偈語： 『現在是前往見佛的時刻，如果能邁出一步，其利益勝過佈施千金，大象和駿馬也無法比擬。』 又說：『不要害怕，不要恐懼！前進，前進！很快就能見到佛。』Sudatta（須達多）聽了，恐懼立即消除，便向前走去，遠遠地看見世尊儀容莊嚴殊勝，猶如一座金山。世尊看見他，讚歎道：『善來，Sudatta（須達多）！』Sudatta（須達多）聽了非常歡喜：『佛竟然知道我父母所取的名字。』他頭面頂禮佛足，退到一旁坐下。佛為他說種種微妙的佛法，乃至苦、集、滅、道四聖諦，他當即在座位上獲得法眼凈（Dharma-cakṣus，證得預流果）。見法得果后，他受了三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），對佛說：『世尊！愿佛陀和僧團接受我在舍衛城（Śrāvastī）的夏季安居（Varṣa）！』這樣請求了三次，佛都默然不語；直到第四次請求，才告訴他說：『如果住處沒有喧鬧，寂靜無聲，諸佛才會在那裡安居。』長者對佛說：『我已經明白了，世尊！愿您派遣一位比丘（bhikkhu）來負責經營此事！』佛問：『你現在喜歡誰？』回答說：『希望是舍利弗（Śāriputra）。』佛便對舍利弗（Śāriputra）說：『你可以前去負責經營此事。』舍利弗（Śāriputra）接受教誨而去。 當時，這位長者清晨親自前往稟告佛陀：『齋飯已經準備好了，唯有世尊知道時間。』佛陀與比丘（bhikkhu）僧團穿著袈裟，手持缽盂，前後圍繞，前往長者的住所，依次坐下。長者親自供養食物，飯後行水，稟告佛陀：『世尊！我將這園林房舍佈施給四方僧眾。』佛陀默然接受。知道佛陀已經接受后，他取來小床在佛陀面前坐下。佛陀便為他說隨喜咒愿偈： 『爲了遮蔽風寒暑熱』

【English Translation】 English version Immediately the night brightened. Sudatta (Sudatta), thinking it was dawn, got up and went to the city gate, which opened by itself. After he went out, the gate closed by itself, and suddenly it became dark again. Sudatta (Sudatta) was frightened and thought, 'Was I, just now, perhaps mad?' The deity, knowing his thoughts, then spoke a verse: 'Now is the time to go to the Buddha. If one takes a single step, the benefit outweighs giving a thousand gold coins. Elephants and horses cannot compare.' And said, 'Do not fear, do not be afraid! Go forward, go forward! Soon you will see the Buddha.' Sudatta (Sudatta), hearing this, immediately dispelled his fear and went forward, seeing from afar the World-Honored One with extraordinary dignity, like a golden mountain. The World-Honored One, seeing him, praised him, saying, 'Welcome, Sudatta (Sudatta)!' Sudatta (Sudatta), hearing this, rejoiced, 'The Buddha even knows the name given to me by my parents.' He bowed his head to the Buddha's feet and sat to one side. The Buddha spoke to him of various wonderful Dharmas, even the Four Noble Truths of suffering, its cause, its cessation, and the path. Immediately, in his seat, he attained the pure Dharma eye (Dharma-cakṣus, attainment of stream-entry). Having seen the Dharma and attained the fruit, he took the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants), and said to the Buddha, 'World-Honored One! May the Buddha and the Sangha accept my summer retreat (Varṣa) in Śrāvastī (Śrāvastī)!' He requested this three times, but the Buddha remained silent. Only on the fourth request did he tell him, 'If the dwelling place is free from noise, quiet and silent, then the Buddhas will reside there.' The elder said to the Buddha, 'I understand, World-Honored One! May you appoint a bhikkhu (bhikkhu) to manage this matter!' The Buddha asked, 'Whom do you desire now?' He replied, 'I desire Śāriputra (Śāriputra).' The Buddha then said to Śāriputra (Śāriputra), 'You may go and manage this matter.' Śāriputra (Śāriputra) accepted the teaching and departed. At that time, the elder himself went to the Buddha early in the morning and reported, 'The food is prepared, only the Holy One knows the time.' The Buddha, with the bhikkhu (bhikkhu) Sangha wearing robes and holding bowls, surrounded him and went to the elder's residence, where they sat in order. The elder personally offered the food, and after the meal, he offered water and reported to the Buddha, 'World-Honored One! I donate this garden and house to the Sangha of the four directions.' The Buddha silently accepted. Knowing that the Buddha had accepted, he took a small seat and sat before the Buddha. The Buddha then spoke a verse of rejoicing and blessing: 'To shield from wind, cold, and heat'

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，　　及障諸惡獸； 　蔽防雨露塵，　　亦除蚊虻患， 　以施持戒人，　　坐禪誦說法。 　若聞解其義，　　得盡諸苦源。」

佛說偈已，更說種種妙法。示教利喜已，便還所住。

於是須達長者將舍利弗還舍衛城，所經聚落，處處唱言：「佛出於世有大威德，其諸弟子亦復如是。我已請之，于舍衛城安居。汝等皆當共安頓處，修治道路及諸橋樑，預辦供俱以待世尊。」彼諸人等聞其此唱，知佛世尊當從此過，皆大歡喜，敬承其語。須達長者既到舍衛，作是念：「何處極好堪作精舍？唯此城童子祇林，園果美茂，其水清潔，流泉浴池，香華悉備，當買作之。」念已往到其所，語言：「我欲買園，寧能見與不？」答言：「若能以金錢布地令無空缺，然後相與。」須達便以金錢布地。祇言：「我說此譬，不欲相與。」須達復言：「說此為價，豈得中悔！」共諍紛紜，遂便徹官，官即依法斷與須達。祇問須達：「何故不惜金寶，而買此園？」須達答言：「佛出於世有大威德，其諸弟子亦復如是。我已請之，於此安居，是以傾竭，無所愛惜。」祇復言：「若聽我更作園名，名為祇園精舍者，當以相與。」須達言：「善！」即令人出金錢布地，量樹處所，皆補令滿。舍利弗然後以繩量度作經行處、講堂、溫室

【現代漢語翻譯】 現代漢語譯本： 『並且遮擋各種惡獸； 遮蔽防護風雨塵土，也能消除蚊蟲叮咬的禍患， 用它來佈施給持戒之人，讓他們可以坐禪、誦經、說法。 如果聽聞並理解其中的含義，就能徹底擺脫各種痛苦的根源。』

佛陀說完偈語后，又宣說了種種微妙的佛法。在開示、教導、利益和喜悅大眾之後，便返回自己所居住的地方。

於是，須達長者帶著舍利弗返回舍衛城，所經過的每個村落，都到處宣揚說：『佛陀出世，具有偉大的威德，他的弟子們也是如此。我已經迎請佛陀到舍衛城安居。你們都應當共同安排住所，修整道路和橋樑，預先準備好供養的物品，以等待世尊的到來。』那些人們聽到這樣的宣揚，知道佛陀世尊將要從這裡經過，都非常歡喜，恭敬地聽從他的話。須達長者到達舍衛城后，心中想：『哪裡最適合建造精舍呢？只有這座城的童子祇陀（太子名，意為『戰勝』）的園林，園中的果樹美麗茂盛，水質清潔，有流動的泉水和沐浴的池塘，香花等都具備，應當買下來建造精舍。』想到這裡，就前往祇陀的住所，說道：『我想要購買您的園林，您願意賣給我嗎？』祇陀回答說：『如果能用金錢鋪滿整個地面，沒有空缺，然後我就賣給你。』須達便用金錢鋪地。祇陀說：『我只是用這個來打個比方，並不是真的想賣給你。』須達又說：『既然已經說了這個價格，怎麼能反悔呢！』雙方爭論不休，於是就去告官，官府依法判決將園林賣給須達。祇陀問須達：『為什麼不惜花費金銀財寶，也要購買這座園林呢？』須達回答說：『佛陀出世，具有偉大的威德，他的弟子們也是如此。我已經迎請佛陀到這裡安居，因此傾盡所有，沒有什麼捨不得的。』祇陀又說：『如果允許我保留園林的名字，叫做祇園精舍，我就把園林送給你。』須達說：『好！』於是就讓人拿出金錢鋪地，測量樹木的位置，都補滿金錢。舍利弗然後用繩子測量，規劃出經行的地方、講堂、溫室

【English Translation】 English version: 'And block all evil beasts; Sheltering from rain, dew, and dust, also eliminating the harm of mosquitoes and gadflies, Using it to give alms to those who uphold the precepts, allowing them to meditate, recite scriptures, and preach the Dharma. If one hears and understands its meaning, one can completely escape the source of all suffering.'

After the Buddha spoke the verse, he further expounded various wonderful Dharmas. After instructing, teaching, benefiting, and gladdening the assembly, he returned to his dwelling place.

Thereupon, the elder Sudatta (Anāthapiṇḍika, meaning 'giver of alms to the helpless') took Śāriputra (one of the Buddha's chief disciples, known for his wisdom) back to Śrāvastī (a major city in ancient India). In every village they passed, he proclaimed: 'The Buddha has appeared in the world with great power and virtue, and so are his disciples. I have invited him to reside in Śrāvastī. You should all arrange accommodations together, repair the roads and bridges, and prepare offerings to await the arrival of the World Honored One.' Those people, hearing this proclamation and knowing that the Buddha would pass through there, were all very happy and respectfully obeyed his words. Having arrived in Śrāvastī, Sudatta thought: 'Where is the best place to build a monastery? Only the Jeta Grove (Jetavana, meaning 'Jeta's Grove'), the prince Jeta's (meaning 'victorious') garden, has beautiful and lush fruit trees, clean water, flowing springs and bathing ponds, and all kinds of fragrant flowers. I should buy it to build a monastery.' Thinking this, he went to Jeta's residence and said: 'I want to buy your garden. Are you willing to sell it to me?' Jeta replied: 'If you can cover the entire ground with gold coins without any gaps, then I will sell it to you.' Sudatta then began to cover the ground with gold coins. Jeta said: 'I was just using that as an analogy; I don't really want to sell it to you.' Sudatta replied: 'Since you have already stated the price, how can you go back on your word!' They argued incessantly, and so they went to court. The court ruled that Jeta must sell the garden to Sudatta according to the law. Jeta asked Sudatta: 'Why are you willing to spend so much gold and treasure to buy this garden?' Sudatta replied: 'The Buddha has appeared in the world with great power and virtue, and so are his disciples. I have invited him to reside here, so I am willing to exhaust everything and spare nothing.' Jeta then said: 'If you allow me to keep the name of the garden, calling it Jetavana Monastery, then I will give you the garden.' Sudatta said: 'Good!' So he had people bring out gold coins to cover the ground, measuring the locations of the trees and filling in all the gaps with gold coins. Śāriputra then used a rope to measure and plan the walking paths, lecture hall, warm room

---

、食廚、浴屋及諸房舍，皆使得宜。

時諸房舍泥治不密，風塵、蛇鼠，壞僧臥具，惱諸比丘。以是白佛，佛言：「聽表裡及仰泥。僧應畜斧鑿、刀鋸、鏵鍬、梯橙、泥墁種種作屋之具；亦聽堊灑畫之，作窗戶扇、鉤鎖，作戶鉤。不聽如刀柄帶著腰中，犯者突吉羅。」

有諸比丘執作，塵土污身須浴。佛言：「聽浴。」

浴處有泥，佛言：「聽磚砌地，安牀板。」

有諸比丘于冢間，得敷具、繩床不敢取。佛言：「聽取。若大，應截。」

時王舍、舍衛二城中間，有一住處，諸居士以施諸比丘，無有住者。佛言：「聽諸白衣請摩摩諦，留住護視，供給所須。」

時諸住處無有籬障，牛馬唐突，壞經行處。佛言：「聽周圍作籬，掘塹。」牛馬猶故得入。佛言：「聽種刺棘作援。」牛馬猶得唐突。佛言：「聽築牆，若累磚墼，草瓦覆上。聽作門屋，亦聽重作，聽作兩扇。」

有諸比丘于房內，嚼楊枝、洗手面及洗腳，濕地壞僧臥具。佛言：「不應爾！」

有諸老病比丘寒時不能出洗，佛言：「聽用澡盤及瓫承水。」

有房舍患塵起，佛言：「應泥泥地，以十種衣，隨一一衣敷上。」

有諸下座比丘先洗腳，上座後來，洗腳未竟驅令去。佛言：「若下座先已

【現代漢語翻譯】 現代漢語譯本：

……廚房、浴室以及各種房舍，都應當安排得當。

當時，有些房舍的泥土塗抹得不夠嚴密，風塵、蛇鼠侵擾，損壞僧人的臥具，使比丘們感到困擾。他們將此事稟告佛陀，佛陀說：『允許內外以及頂部涂泥。僧人應當備有斧頭、鑿子、刀鋸、鏵鍬、梯子、泥刀等各種建造房屋的工具；也允許粉刷繪畫，製作窗戶、門扇、鉤子、鎖，製作門鉤。不允許像佩戴刀柄一樣將工具帶在腰間，違犯者犯突吉羅（Dukkata，一種輕罪）。』

有些比丘從事勞作，塵土玷汙身體需要沐浴。佛陀說：『允許沐浴。』

沐浴的地方有泥濘，佛陀說：『允許用磚砌地，安放牀板。』

有些比丘在墳墓間，得到敷具、繩床，不敢取用。佛陀說：『允許取用。如果太大，應當截斷。』

當時，王舍城（Rajagrha）和舍衛城（Sravasti）兩城之間，有一處住所，一些居士將其佈施給比丘們，但沒有人居住。佛陀說：『允許白衣（在家信徒）請摩摩諦（Mamatte，人名），留下來看護，供給所需。』

當時，一些住所沒有籬笆，牛馬闖入，破壞經行的地方。佛陀說：『允許周圍製作籬笆，挖掘壕溝。』牛馬仍然能夠進入。佛陀說：『允許種植帶刺的荊棘作為屏障。』牛馬仍然能夠闖入。佛陀說：『允許築牆，或者用磚塊壘砌，用草或瓦片覆蓋在上面。允許建造門屋，也允許重新建造，允許製作兩扇門。』

有些比丘在房內嚼楊枝、洗手臉以及洗腳，潮濕的地面損壞僧人的臥具。佛陀說：『不應該這樣做！』

有些年老生病的比丘在寒冷時不能出去清洗，佛陀說：『允許使用澡盤以及陶罐盛水。』

有些房舍擔心塵土飛揚，佛陀說：『應當用泥土塗抹地面，用十種衣物，隨意用其中一種鋪在上面。』

有些下座比丘（資歷較淺的比丘）先洗腳，上座比丘（資歷較深的比丘）後來，洗腳未完成就被驅趕離開。佛陀說：『如果下座比丘已經……』

【English Translation】 English version:

...kitchens, bathrooms, and all kinds of dwellings should be properly arranged.

At that time, some dwellings were not plastered tightly enough, and wind, dust, snakes, and rats damaged the monks' bedding, causing trouble for the Bhikkhus (monks). They reported this matter to the Buddha, who said: 'It is allowed to plaster inside and out, as well as the top. The Sangha (monastic community) should have axes, chisels, knives, saws, plows, shovels, ladders, trowels, and all kinds of tools for building houses; it is also allowed to whitewash and paint them, make windows, doors, hooks, and locks, and make door hooks. It is not allowed to carry tools on the waist like wearing a knife handle; those who violate this commit a Dukkata (a minor offense).'

Some Bhikkhus were engaged in labor, and their bodies were soiled with dust and needed to bathe. The Buddha said: 'Bathing is allowed.'

There was mud in the bathing place, and the Buddha said: 'It is allowed to pave the ground with bricks and place bed boards.'

Some Bhikkhus found bedding and rope beds among the tombs and did not dare to take them. The Buddha said: 'It is allowed to take them. If they are too large, they should be cut.'

At that time, there was a dwelling between the two cities of Rajagrha (王舍城) and Sravasti (舍衛城), which some laypeople had donated to the Bhikkhus, but no one lived there. The Buddha said: 'It is allowed for the laypeople to invite Mamatte (摩摩諦, a person's name) to stay and look after the place, providing what is needed.'

At that time, some dwellings had no fences, and cattle and horses trespassed, damaging the places for walking meditation. The Buddha said: 'It is allowed to make fences around the perimeter and dig trenches.' Cattle and horses could still enter. The Buddha said: 'It is allowed to plant thorny bushes as barriers.' Cattle and horses could still trespass. The Buddha said: 'It is allowed to build walls, or pile up bricks, and cover them with grass or tiles. It is allowed to build gatehouses, and it is also allowed to rebuild them, and it is allowed to make two-leaf doors.'

Some Bhikkhus chewed toothpicks, washed their hands and faces, and washed their feet inside the room, and the wet ground damaged the monks' bedding. The Buddha said: 'It should not be done like that!'

Some old and sick Bhikkhus could not go out to wash when it was cold, and the Buddha said: 'It is allowed to use washbasins and pots to hold water.'

Some dwellings were worried about dust rising, and the Buddha said: 'The ground should be plastered with mud, and one of the ten kinds of cloth should be spread on it at will.'

Some junior Bhikkhus (lower-seated monks) washed their feet first, and senior Bhikkhus (higher-seated monks) came later, and they were driven away before they finished washing their feet. The Buddha said: 'If the junior Bhikkhu has already...'

---

洗，應聽竟。」

有諸比丘露處經行，雨時漬衣，以廢經行。佛言：「聽作步廊。」

有諸比丘庭中行，雨時壞地污腳。佛言：「聽累磚石作階道。」

有諸住處無水，佛言：「聽掘井，若作凈池。」

諸比丘欲作臥褥敷床上，佛言：「聽以十種衣，隨一一衣作，用羊毛、駝毛、劫貝華，乃至軟草貯之。」

諸比丘作褥大厚，佛言：「極厚聽至八指。聽僧作、四方僧作及私作。」

僧敷具壞，不知云何？佛言：「應差人補浣。」

時諸比丘日日分僧臥具，佛言：「不應爾！聽春末日分臥具。」

夏初日結安居時，六群比丘選擇好房、好臥具住。佛言：「不應爾！應白二羯磨差一比丘，作分臥具人。」所差比丘應題臥具識，在何處房，隨上座次分。若有長好者，上座須應與；若不須，次下隨坐隨與。若有後來比丘，隨大小以次安之。自下展轉就於下房，若下座無房則已。

諸比丘欲作新繩床、木床。佛言：「聽作。若無巧師，比丘能自作，亦聽。聽十種縷，一一縷作繩。」

有諸比丘欲貯繩床，佛言：「聽貯。」

有諸比丘繩床上行立，繩斷。佛言：「不應行立繩床上。」

有諸比丘短小，欲于架上取衣、舉衣不及。佛言：「聽繫念在前，

【現代漢語翻譯】 現代漢語譯本：佛說：『應該聽從並完成。』

有些比丘在露天處行走，下雨時淋濕了衣服，因此停止了行走。佛說：『允許建造步廊。』

有些比丘在庭院中行走，下雨時損壞了地面，弄髒了腳。佛說：『允許用磚石壘砌臺階道路。』

有些住處沒有水，佛說：『允許挖掘水井，或者建造凈水池。』

眾比丘想要製作臥褥鋪在床上，佛說：『允許用十種衣料，任選一種製作，可以用羊毛、駝毛、木棉花（劫貝華，一種柔軟的植物纖維），甚至柔軟的草填充。』

眾比丘製作的褥子過於厚重，佛說：『最厚的褥子允許達到八指寬。允許僧團製作、四方僧團製作以及個人製作。』

僧團的鋪蓋損壞了，不知道該怎麼辦？佛說：『應該指派人修補清洗。』

當時眾比丘每天分配僧團的臥具，佛說：『不應該這樣！允許在春末分配臥具。』

在夏季開始結夏安居時，六群比丘選擇好的房間、好的臥具居住。佛說：『不應該這樣！應該通過白二羯磨（一種僧團決議程式）指派一位比丘，作為分配臥具的人。』被指派的比丘應該在臥具上標記，註明在哪個房間，按照上座（資歷高的僧人）的順序分配。如果有長而好的臥具，上座需要就應該給他；如果不需要，就按照座次依次分配。如果有後來到的比丘，按照大小依次安排。從上往下依次安排到較差的房間，如果下座沒有房間就算了。

眾比丘想要製作新的繩床、木床。佛說：『允許製作。如果沒有手藝好的工匠，比丘自己能夠製作，也允許。允許用十種線，任選一種線製作繩子。』

有些比丘想要儲存繩床，佛說：『允許儲存。』

有些比丘在繩床上行走站立，繩子斷了。佛說：『不應該在繩床上行走站立。』

有些比丘身材矮小，想要在架子上取衣服、舉衣服夠不著。佛說：『允許在前面繫上繩子。』

【English Translation】 English version: The Buddha said, 'It should be heard and completed.'

Some Bhikkhus (monks) were walking in the open, and their robes were soaked when it rained, so they stopped walking. The Buddha said, 'It is permissible to build a cloister.'

Some Bhikkhus were walking in the courtyard, and the ground was damaged and their feet were soiled when it rained. The Buddha said, 'It is permissible to build steps and paths with bricks and stones.'

Some dwellings had no water, and the Buddha said, 'It is permissible to dig a well or build a clean pond.'

The Bhikkhus wanted to make bedding to spread on the beds, and the Buddha said, 'It is permissible to use any one of the ten kinds of cloth to make it, and it can be filled with wool, camel hair, kapok (a soft plant fiber), or even soft grass.'

The Bhikkhus made the mattresses too thick, and the Buddha said, 'The thickest mattress is allowed to be eight fingers wide. It is permissible for the Sangha (monastic community) to make it, for the Sangha of the four directions to make it, and for individuals to make it.'

The Sangha's bedding was damaged, and they didn't know what to do. The Buddha said, 'Someone should be assigned to repair and wash it.'

At that time, the Bhikkhus were distributing the Sangha's bedding every day. The Buddha said, 'It should not be like that! It is permissible to distribute the bedding at the end of spring.'

At the beginning of the summer retreat (Varshaka), the six groups of Bhikkhus chose good rooms and good bedding to live in. The Buddha said, 'It should not be like that! A Bhikkhu should be appointed through a white second Karma (a formal act of the Sangha) to be the person who distributes the bedding.' The appointed Bhikkhu should mark the bedding, indicating which room it is in, and distribute it according to the order of seniority (senior monks). If there is long and good bedding, it should be given to the senior monk if he needs it; if he doesn't need it, it should be distributed in order of seating. If there are Bhikkhus who come later, they should be arranged in order of size. From top to bottom, they should be arranged in inferior rooms, and if there are no rooms for the junior monks, then that's it.

The Bhikkhus wanted to make new rope beds and wooden beds. The Buddha said, 'It is permissible to make them. If there are no skilled craftsmen, it is also permissible for the Bhikkhus to make them themselves. It is permissible to use any one of the ten kinds of thread to make the rope.'

Some Bhikkhus wanted to store rope beds, and the Buddha said, 'It is permissible to store them.'

Some Bhikkhus were walking and standing on the rope beds, and the ropes broke. The Buddha said, 'One should not walk or stand on the rope beds.'

Some Bhikkhus were short and could not reach the clothes on the rack. The Buddha said, 'It is permissible to tie a rope in front.'

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立繩床髀上取之。」

有諸比丘尼坐貯繩床上，月水污，不凈爛壞。佛言：「比丘尼不應坐貯繩床上。」

有諸小沙彌住貯繩床上失溺，不凈爛壞。佛言：「小沙彌亦不應住貯繩床上。」

有諸比丘在高床上，受經、問義。佛言：「受經、問義，皆應在下處坐。」

諸比丘住處，庭中生草。佛言：「聽使凈人知。」

房中塵土污床、臥具。佛言：「聽隨意作拂拂之。」

大會時，諸比丘來多，房舍大而少，無有住處。佛言：「于房中次第敷臥具，足使容身滿而止。若欲以衣遮前，聽各各遮。若足者善；若不足，外有空處，聽作庵屋，舊住比丘應為作之。」

既作庵屋，過大會已為火所燒，延及住處。佛言：「過大會已，應壞而去。若舊住比丘惜不聽壞者，客比丘但囑舊住比丘而去。」

大雨時，諸比丘無集聚處。佛言：「聽作大堂。」

寒時諸比丘聚集，患寒。佛言：「聽作溫室。」

時舍利弗為毗舍佉母經營，作新大堂，彼持穀米來施四方僧，諸比丘不敢食。佛言：「若為四方僧作，時聽隨意食。」

有諸比丘乞食，還施四方僧，不知誰應食？佛言：「為四方僧作者，得食。」

有房舍破壞，諸比丘不治。佛言：「應勸化白二羯磨與道

【現代漢語翻譯】 現代漢語譯本： 『在繩床的橫木上取尺寸。』

有些比丘尼坐在貯繩床上，月經玷汙，變得不乾淨而腐爛。佛說：『比丘尼不應該坐在貯繩床上。』

有些小沙彌住在貯繩床上，失禁溺尿，變得不乾淨而腐爛。佛說：『小沙彌也不應該住在貯繩床上。』

有些比丘在高床上，接受經文、請問經義。佛說：『接受經文、請問經義，都應該在下面的地方坐。』

各位比丘的住處，庭院中長出雜草。佛說：『允許讓凈人（負責寺院雜務的在家信徒）知道。』

房間中塵土弄髒了床和臥具。佛說：『允許隨意地撣拂擦拭。』

在法會時，各位比丘來得很多，房舍大而少，沒有住的地方。佛說：『在房間中依次鋪開臥具，足夠容身就可以了。如果想要用衣服遮擋前面，允許各自遮擋。如果足夠就好；如果不夠，外面有空地，允許建造小庵屋，原先住在這裡的比丘應該為他們建造。』

建造好庵屋后，法會結束后被火燒燬，蔓延到住處。佛說：『法會結束后，應該拆毀離開。如果原先住在這裡的比丘愛惜而不允許拆毀，客居的比丘只要告知原先住在這裡的比丘后就可以離開。』

大雨時，各位比丘沒有聚集的地方。佛說：『允許建造大堂。』

寒冷時各位比丘聚集在一起，感到寒冷。佛說：『允許建造溫室。』

當時舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）為毗舍佉母（Viśākhā，一位著名的女施主）經營，建造新的大堂，她拿來穀米佈施給四方僧眾，各位比丘不敢食用。佛說：『如果是為四方僧眾建造的，當時允許隨意食用。』

有些比丘乞食回來，想要佈施給四方僧眾，不知道應該給誰食用？佛說：『為四方僧眾建造的，就可以食用。』

有些房舍破損，各位比丘不修理。佛說：『應該勸募，舉行白二羯磨（一種僧團會議的儀式）交給有道

【English Translation】 English version: 『Take the measurements on the side rails of the rope bed.』

Some Bhikṣuṇīs (female monastic) sat on rope beds, and their menstrual blood soiled and rotted them. The Buddha said, 『Bhikṣuṇīs should not sit on rope beds.』

Some young Śrāmaṇeras (novice monks) stayed on rope beds and wet them, causing them to become soiled and rotten. The Buddha said, 『Young Śrāmaṇeras should also not stay on rope beds.』

Some Bhikṣus (monks) were on high beds, receiving scriptures and asking about their meaning. The Buddha said, 『Receiving scriptures and asking about their meaning should both be done while sitting in a lower place.』

In the dwellings of the Bhikṣus, grass grew in the courtyard. The Buddha said, 『Allow the lay attendants (凈人) to be informed.』

Dust in the rooms soiled the beds and bedding. The Buddha said, 『Allow them to sweep and dust as they wish.』

During a great assembly, many Bhikṣus came, but the rooms were large and few, and there was no place to stay. The Buddha said, 『Spread out bedding in the rooms in order, just enough to accommodate the body. If you want to use clothing to cover the front, allow each to cover themselves. If it is sufficient, that is good; if it is not sufficient, and there is open space outside, allow them to build small huts, and the Bhikṣus who lived there before should build them.』

After the huts were built, they were burned down by fire after the great assembly, spreading to the dwellings. The Buddha said, 『After the great assembly, they should be torn down and left. If the Bhikṣus who lived there before cherish them and do not allow them to be torn down, the visiting Bhikṣus should simply inform the Bhikṣus who lived there before and then leave.』

During heavy rain, the Bhikṣus had no place to gather. The Buddha said, 『Allow them to build a large hall.』

When it was cold, the Bhikṣus gathered together and suffered from the cold. The Buddha said, 『Allow them to build a warm room.』

At that time, Śāriputra (舍利弗), was managing the construction of a new great hall for Viśākhā's (毗舍佉母) mother. She brought grain and rice to donate to the Saṃgha (僧) of the four directions, but the Bhikṣus did not dare to eat it. The Buddha said, 『If it is built for the Saṃgha of the four directions, then allow them to eat it freely at that time.』

Some Bhikṣus begged for food and wanted to donate it to the Saṃgha of the four directions, but they did not know who should eat it. The Buddha said, 『Those who built it for the Saṃgha of the four directions may eat it.』

Some rooms were damaged, and the Bhikṣus did not repair them. The Buddha said, 『They should solicit donations and hold a Bai Er Karma (白二羯磨, a formal monastic procedure) to entrust it to a virtuous

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俗，欲治者令治。」

一比丘唱言：「大德僧聽！某房故壞無人治，某甲欲治。今僧與令治。若僧時到僧忍聽。白如是。」

「大德僧聽！某房故壞，乃至今僧與令治。誰諸長老忍，默然；若不忍者，說。僧與某甲故壞房治竟；僧忍，默然故。是事如是持。」

若欲題名是某甲檀越房，聽題之。臥具亦如是。

有一住處大水所漬，諸比丘各各舉所住房臥具，無比丘住房無人舉，水㵱漬爛。后時房主檀越見，嗔呵諸比丘言：「云何獨使我房臥具，為水漬爛？」佛言：「若有水火時，應大聲唱，打揵捶，令一切僧盡共相助舉。若有一人不相助舉，得突吉羅罪！」

時羅睺羅至那羅聚落，為一優婆塞深所敬信，為起房。作房竟，羅睺羅有小緣事遊行人間。時阿難往彼聚落，彼優婆塞即復以房施阿難。羅睺羅還，令阿難出。阿難言：「先雖施汝，汝行后更以施我，便是我房。」於是俱至彼優婆塞所，問言：「定是誰房？」答言：「我雖先施羅睺羅，羅睺羅舍行去。我於後時更施阿難，應是阿難房。」諸比丘以是白佛。佛以是事集比丘僧，告諸比丘：「此優婆塞不但今世，昔亦曾爾！」諸比丘又問：「其事云何？」佛言：「過去世時，有王名婆樓。其國界有二仙人，一名羅睺羅，常好坐禪；一名

【現代漢語翻譯】 現代漢語譯本：世俗之事，想要處理的人就讓他處理。'

一位比丘宣說道：'各位大德僧眾請聽！某處僧房破舊損壞，無人修繕，某甲想要修繕。現在僧眾同意讓他修繕。如果僧眾認為時機已到，就請默許。告知如上。'

'各位大德僧眾請聽！某處僧房破舊損壞，現在僧眾同意讓他修繕。哪位長老同意，就請默然；如果不同意，請說出來。僧眾同意某甲修繕破舊的僧房完畢；僧眾默許，因為沒有異議。此事就這樣決定。'

如果想要題寫名字，表明是某甲檀越（dānyuè，施主）捐贈的僧房，允許題寫。臥具等物品也一樣。

有一處住所被大水浸泡，各位比丘各自搬走自己所住僧房的臥具，有一間僧房沒有比丘居住，無人搬動，被水浸泡腐爛。後來僧房的施主檀越看見了，生氣地責備各位比丘說：'為什麼唯獨讓我的僧房和臥具被水浸泡腐爛？' 佛陀說：'如果遇到水災或火災時，應該大聲呼喊，敲打揵捶（qiánchuí，寺院中用以集眾的法器），讓所有僧眾都一起互相幫助搬運。如果有人不互相幫助搬運，犯突吉羅罪（dūjíluózuì，一種輕罪）！'

當時羅睺羅（Luóhóuluó，佛陀的兒子）到達那羅聚落（Nàluójùluò），被一位優婆塞（yōupósè，在家男居士）深深地敬重和信任，為他建造了僧房。僧房建成后，羅睺羅因為一些小事去了人間。當時阿難（Ānán，佛陀的十大弟子之一）前往那個聚落，那位優婆塞又把僧房佈施給了阿難。羅睺羅回來后，讓阿難搬出去。阿難說：'雖然你先前佈施給我，但你離開后又重新佈施給我，這便是我的僧房。' 於是兩人一起去那位優婆塞那裡，問他說：'這僧房究竟是誰的？' 優婆塞回答說：'我雖然先前佈施給羅睺羅，但羅睺羅捨棄離開。我之後又佈施給阿難，應該是阿難的僧房。' 各位比丘把這件事稟告佛陀。佛陀因為這件事召集比丘僧眾，告訴各位比丘：'這位優婆塞不僅僅是今世這樣，過去世也曾如此！' 各位比丘又問：'事情是怎樣的？' 佛陀說：'過去世時，有一位國王名叫婆樓（Pólóu）。他的國界內有兩位仙人，一位名叫羅睺羅，常常喜歡坐禪；一位名叫

【English Translation】 English version: 'For secular matters, let those who wish to handle them do so.'

A Bhikshu (Bǐqiū, Buddhist monk) announced: 'Venerable Sangha (Sēngqié, monastic community), listen! A certain dwelling is old and damaged, and no one is repairing it. So-and-so wishes to repair it. Now the Sangha grants permission for him to repair it. If the Sangha deems it the right time, please consent in silence. This is the announcement.'

'Venerable Sangha, listen! A certain dwelling is old and damaged, and now the Sangha grants permission for him to repair it. Those elders who consent, please remain silent; if anyone does not consent, please speak. The Sangha grants permission for so-and-so to complete the repair of the old and damaged dwelling; the Sangha consents, as there is no objection. This matter is thus decided.'

If one wishes to inscribe a name, indicating that the dwelling was donated by a certain Dānyuè (施主, benefactor), it is permitted to do so. The same applies to bedding and other items.

There was a dwelling that was flooded by a great flood. The Bhikshus each moved the bedding from their respective dwellings. There was a dwelling with no Bhikshu residing in it, and no one moved its bedding, so it was soaked and rotted by the water. Later, the benefactor of the dwelling saw this and angrily rebuked the Bhikshus, saying: 'Why did you allow only my dwelling and bedding to be soaked and rotted by the water?' The Buddha said: 'If there is a flood or fire, one should shout loudly and strike the Ghaṇṭā (犍稚, a bell-like instrument used to assemble the Sangha), so that all the Sangha can help each other move things. If someone does not help, they commit a Ḍuṣkṛta (突吉羅, a minor offense)!'

At that time, Rāhula (羅睺羅, the Buddha's son) arrived at Narajagrāma (那羅聚落), and was deeply respected and trusted by a Upāsaka (優婆塞, a lay male devotee), who built a dwelling for him. After the dwelling was completed, Rāhula went to the human realm for some minor matters. At that time, Ānanda (阿難, one of the Buddha's ten principal disciples) went to that village, and the Upāsaka again donated the dwelling to Ānanda. When Rāhula returned, he asked Ānanda to leave. Ānanda said: 'Although you previously donated it to me, you left and then donated it to me again, so this is my dwelling.' Thereupon, they both went to the Upāsaka and asked him: 'Whose dwelling is it definitely?' The Upāsaka replied: 'Although I previously donated it to Rāhula, Rāhula abandoned it and left. Later, I donated it to Ānanda, so it should be Ānanda's dwelling.' The Bhikshus reported this matter to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter and told the Bhikshus: 'This Upāsaka is not only like this in this life, but he was also like this in the past!' The Bhikshus then asked: 'What was the matter?' The Buddha said: 'In the past, there was a king named Bharu (婆樓). In his kingdom, there were two hermits, one named Rāhula, who often liked to meditate; one named

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阿難，多聞無畏。彼王先見羅睺羅甚敬重之，為其作房。作竟，出行人間。阿難後來，王亦重之，便以先所作房施之。羅睺羅行還，令阿難出，云：『是我房！』阿難亦如上言：『是我房！』共至王所，問言：『定是誰房？』答言：『我雖先施羅睺羅，羅睺羅舍行去。我於後更施阿難，應是阿難房。』爾時諸天龍鬼神，皆作是言：『此王非法！云何先以房施羅睺羅，后奪以施阿難？我今當壞其眷屬！』即共往王宮，以石打擲，殺王眷屬。」

佛因是事，而說偈言：

「王施無前後，　　仙人共諍之， 　致使鬼神忿，　　自招滅眷屬。 　若隨愛行事，　　智者所不譽， 　以是應舍愛，　　歡喜隨義說。」

佛言：「彼羅睺羅仙人者，今羅睺羅是；阿難仙人者，今阿難是；國王者，今優婆塞是。」告諸比丘：「從今不聽受他先施房，犯者突吉羅！」

時佛與大比丘僧千二百五十人俱，于拘薩羅國遊行人間，向訖羅訖列邑。彼有五比丘舊住，聞佛與大眾當來，共議言：「彼眾中有舍利弗、目連，必惱我等。我等寧可分此住處房舍、臥具、園果之屬，以為五分，各為私有。」議已便分。佛眾既至，諸比丘往語言：「汝等開房，敷臥具，我等須住。」五比丘言：「佛是法主，當開第一房令住。余處我

{ "translations": [ "現代漢語譯本：", "阿難（Ananda，佛陀的十大弟子之一），因為多聞而被人們敬畏。那位國王先前見到羅睺羅（Rahula，佛陀的兒子）非常敬重他，為他建造了房屋。房屋建成后，國王出行巡視人間。阿難後來到，國王也很敬重他，就把先前為羅睺羅建造的房屋佈施給了阿難。羅睺羅修行回來，讓阿難搬出去，說：『這是我的房屋！』阿難也像之前那樣說：『這是我的房屋！』他們一起去國王那裡，問國王說：『這房屋究竟是誰的？』國王回答說：『我雖然先前佈施給了羅睺羅，但羅睺羅捨棄房屋離開了。我後來又佈施給了阿難，這應該是阿難的房屋。』當時諸天、龍、鬼神，都這樣說：『這位國王不合法度！怎麼能先將房屋佈施給羅睺羅，後來又奪走佈施給阿難呢？我們現在應當摧毀他的眷屬！』於是他們一起前往王宮，用石頭投擲，殺害了國王的眷屬。」， "", "佛陀因為這件事，而說了偈語：", "", "『國王佈施沒有先後，仙人共同爭奪它，導致鬼神發怒，自招滅亡眷屬的災禍。", "如果隨著愛慾行事，智者所不讚譽，因此應當捨棄愛慾，歡喜地隨順正義而說。』", "", "佛陀說：『那位羅睺羅仙人，就是現在的羅睺羅；阿難仙人，就是現在的阿難；國王，就是現在的優婆塞（Upasaka，在家男居士）。』佛陀告誡各位比丘：『從今以後不允許接受他人先前佈施的房屋，違犯者犯突吉羅（Dukkata，輕罪）！』", "", "當時佛陀與一千二百五十位大比丘僧團一起，在拘薩羅國（Kosala，古印度十六大國之一）的人間游化，前往訖羅訖列邑（Kilakila，地名）。那裡有五位比丘先前居住，聽到佛陀與大眾將要到來，共同商議說：『這僧團中有舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱），必定會擾亂我們。我們寧可將這住處的房舍、臥具、園林果樹等，分為五份，各自私有。』商議完畢后就分開了。佛陀的僧團到達后，各位比丘前去對他們說：『你們打開房屋，鋪設臥具，我們需要居住。』五位比丘說：『佛陀是法主，應當打開第一間房屋讓他居住。其餘的地方我們" ], "english_translations": [ "English version:", "Ananda (one of the ten principal disciples of the Buddha), was fearless because of his extensive learning. That king had previously seen Rahula (the son of the Buddha) and greatly respected him, so he built a dwelling for him. After the dwelling was completed, the king went on a tour among humans. When Ananda arrived later, the king also respected him and gave him the dwelling that he had previously built for Rahula. When Rahula returned from his practice, he told Ananda to leave, saying, 'This is my dwelling!' Ananda also said as before, 'This is my dwelling!' Together they went to the king and asked, 'Whose dwelling is it definitely?' The king replied, 'Although I first gave it to Rahula, Rahula abandoned the dwelling and left. Later, I gave it to Ananda, so it should be Ananda's dwelling.' At that time, all the devas, nagas, and yakshas said, 'This king is unlawful! How can he first give the dwelling to Rahula and then take it back to give to Ananda? We should now destroy his retinue!' So they went together to the king's palace, threw stones, and killed the king's retinue.", "", "Because of this incident, the Buddha spoke a verse:", "", "'The king's giving has no before or after, the ascetics contended over it together, causing the yakshas to become angry, bringing about the destruction of his own retinue.", "If one acts according to desire, it is not praised by the wise; therefore, one should abandon desire and joyfully speak in accordance with righteousness.'", "", "The Buddha said, 'That ascetic Rahula is the present Rahula; the ascetic Ananda is the present Ananda; the king is the present Upasaka (a lay male follower).' The Buddha told the bhikshus (monks), 'From now on, it is not permitted to accept a dwelling that someone else has previously given away; whoever violates this commits a Dukkata (minor offense)!'", "", "At that time, the Buddha, together with a sangha (community) of one thousand two hundred and fifty great bhikshus, was traveling in the Kosala (an ancient Indian kingdom) country, heading towards Kilakila (a place name). There were five bhikshus who had been living there previously. Hearing that the Buddha and the sangha were about to arrive, they discussed together, saying, 'In this sangha there are Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers), who will surely disturb us. We should divide this dwelling place, the rooms, bedding, gardens, and fruit trees, into five parts, each privately owned.' After discussing, they divided it. When the Buddha's sangha arrived, the bhikshus went to them and said, 'Open the rooms and spread out the bedding; we need to stay here.' The five bhikshus said, 'The Buddha is the Lord of the Dharma; he should open the first room for him to stay. The rest of the places we'" ] }

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等已分盡，是私物，不復屬僧。自可於聚落中，隨知識求其所安。」

時舍利弗、目連無有住處，便依佛檐下宿。明日佛以是事集比丘僧，告諸比丘：「四方僧有五種物，不可護、不可賣、不可分。何謂五？一住處地、二房舍、三須用物、四果樹、五華果，一切沙門釋子比丘皆有其分，若護、若賣、若分，皆犯偷羅遮罪。」

彼五比丘所分處，於後四方僧來集，復共分之。后更有客比丘來，語言：「為我開房，當於中住。」先來諸比丘言：「我等於四方來，是我等分；已共分之，不復屬汝。汝可往聚落中，更求所安。」後來比丘便往聚落中求住，諸白衣言：「大德！彼有僧房何不住中，而來此為？」諸比丘便還向僧房，比爾已闇，于道中為虎所害。諸比丘以是白佛，佛以是事集比丘僧，告諸比丘：「我先不說四方僧有五種物，不可護、不可賣、不可分耶？云何護僧住處，不與後來比丘，乃使為虎所害！」種種呵責已，復言：「若護、若賣、若分四方僧物，皆偷羅遮！」

有諸比丘住海岸邊，材木難得，無可作屋。彼多有大魚骨，欲取作之。以是白佛，佛言：「聽作！」

諸比丘患魚骨臭。佛言：「聽以香泥泥之。」

有諸比丘經營作僧住處，作竟客比丘來是上座，驅令出，住其房中。

【現代漢語翻譯】 現代漢語譯本： '這些東西已經分完了，是私人物品，不再屬於僧團。你們可以到村落中，找認識的人尋求安身之處。'

當時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）沒有住處，就依著佛陀的屋檐下過夜。第二天，佛陀因為這件事召集比丘僧團，告訴各位比丘：'四方僧（屬於來自四面八方的僧侶的僧團）有五種東西，不可以保護起來私用，不可以賣，不可以分。哪五種呢？一是住處土地，二是房舍，三是須用物品，四是果樹，五是花果。一切沙門（Sramana，佛教出家人的通稱）釋子（Sakya-putra，釋迦牟尼佛的弟子）比丘（Bhikkhu，佛教出家男眾）都有份。如果保護起來私用，或者賣掉，或者分掉，都犯偷蘭遮罪（Thullaccaya，一種較輕的罪名）。'

那五個比丘所分的地方，後來四方僧的僧侶來聚集，又一起分了。後來又有客比丘來，說：'請為我打開房間，我可以在裡面住。'先來的比丘說：'我們從四方來，這是我們分的，已經分完了，不屬於你。你可以到村落中，另外尋求安身之處。'後來的比丘就到村落中求住處，村落中的居士說：'大德（Bhadanta，對僧侶的尊稱）！那裡有僧房，為什麼不住在裡面，而到這裡來呢？'這些比丘就回到僧房，那時天已經黑了，在路上被老虎咬死了。各位比丘把這件事告訴佛陀，佛陀因為這件事召集比丘僧團，告訴各位比丘：'我先前不是說過四方僧有五種東西，不可以保護起來私用，不可以賣，不可以分嗎？為什麼保護僧團的住處，不給後來的比丘住，以至於被老虎咬死！'佛陀種種呵責之後，又說：'如果保護起來私用，或者賣掉，或者分掉四方僧的物品，都犯偷蘭遮罪！'

有些比丘住在海岸邊，木材很難得到，沒有辦法蓋房子。那裡有很多大魚骨，想要拿來蓋房子。把這件事告訴佛陀，佛陀說：'可以這樣做！'

各位比丘嫌魚骨臭。佛陀說：'可以用香泥塗抹它。'

有些比丘經營建造僧團的住處，建好之後，客比丘來，是上座（長老），就把他們趕出去，自己住在那個房間里。

【English Translation】 English version: 'These have already been divided, they are private property, and no longer belong to the Sangha (Buddhist monastic community). You can go to the villages and seek a place to settle down with people you know.'

At that time, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) had no place to stay, so they stayed overnight under the eaves of the Buddha's dwelling. The next day, the Buddha gathered the Bhikkhu (Bhikkhu, Buddhist monks) Sangha because of this matter, and told the Bhikkhus: 'The Sangha of the four directions (belonging to the Sangha from all directions) has five kinds of things that cannot be protected for private use, cannot be sold, and cannot be divided. What are the five? First, the land for dwellings; second, the houses; third, the necessary items; fourth, the fruit trees; and fifth, the flowers and fruits. All Sramanas (Sramana, a general term for Buddhist renunciates), Sakya-putras (Sakya-putra, disciples of Sakyamuni Buddha), and Bhikkhus have a share. If they are protected for private use, or sold, or divided, they all commit the Thullaccaya (Thullaccaya, a minor offense) offense.'

The place divided by those five Bhikkhus was later re-divided when the Sangha from the four directions gathered. Later, another guest Bhikkhu came and said: 'Please open a room for me, so I can stay in it.' The Bhikkhus who came earlier said: 'We came from the four directions, this is what we divided, it has already been divided, it does not belong to you. You can go to the villages and seek another place to settle down.' The later Bhikkhu went to the villages to seek a place to stay, and the laypeople in the villages said: 'Venerable Sir (Bhadanta, an honorific for monks)! There is a Sangha dwelling there, why don't you stay in it and come here?' These Bhikkhus then returned to the Sangha dwelling, but it was already dark, and they were killed by a tiger on the road. The Bhikkhus told the Buddha about this matter, and the Buddha gathered the Bhikkhu Sangha because of this matter, and told the Bhikkhus: 'Didn't I say earlier that the Sangha of the four directions has five kinds of things that cannot be protected for private use, cannot be sold, and cannot be divided? Why did you protect the Sangha's dwelling and not give it to the later Bhikkhu, causing them to be killed by a tiger!' After various rebukes, the Buddha added: 'If you protect for private use, or sell, or divide the property of the Sangha of the four directions, you all commit the Thullaccaya offense!'

Some Bhikkhus lived by the seashore, where wood was difficult to obtain, and there was no way to build houses. There were many large fish bones there, and they wanted to use them to build houses. They told the Buddha about this matter, and the Buddha said: 'You may do so!'

The Bhikkhus disliked the smell of the fish bones. The Buddha said: 'You may plaster them with fragrant mud.'

Some Bhikkhus were managing the construction of a Sangha dwelling. After it was built, a guest Bhikkhu came, who was a senior monk (Elder), and drove them out, and lived in that room himself.

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彼瞋恚言：「我經營辛苦，而反不得安住。」以是白佛，佛言：「聽經營主，隨意所樂住。」

諸比丘便長與之，以是白佛，佛言：「應量其功夫多少，極多聽至十二年住。應白二羯磨與之。」

一比丘唱言：「大德僧聽！此某甲比丘作經營主，僧今與隨所樂房若干年住。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘作經營主，僧今與隨所樂房若干年住。誰諸長老忍，默然；若不忍者，說。僧與某甲比丘隨所樂房若干年住竟；僧忍，默然故。是事如是持。」

有諸比丘作木床、繩床置房中，或泥地、或小小治護，便求隨意住。佛言：「不應求！若治房功夫極少三分之一，聽從僧求隨意住。」

五分律卷第二十五 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十六(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第五分雜法

佛在王舍城。爾時諸比丘與白衣共器食，手相觸，數數洗。諸比丘以是白佛，佛言：「不應與白衣共器食。」

有比丘往親里家，親裡言：「我等非他，亦非不凈，何不共食？」諸比丘以是白佛，佛言：「聽繫念在前共食，但莫令手相觸。」

有比丘共白衣食，器小手相觸。以是白

【現代漢語翻譯】 那人嗔怒地說：『我辛辛苦苦地經營，反而不能在這裡安住。』他將此事稟告佛陀，佛陀說：『允許經營者，按照他們喜歡的住所安住。』 眾比丘於是長期讓他們居住，他們將此事稟告佛陀，佛陀說：『應該衡量他們勞作的多少，最多允許居住十二年。應該通過兩次羯磨（Karma，佛教術語，指行為、業力）來給予他們。』 一位比丘唱言：『大德僧眾請聽！這位某甲（姓名隱去）比丘作為經營者，僧團現在給予他隨意喜歡的房間若干年居住。如果僧團時機已到，僧團忍可聽任。稟告如上。』 『大德僧眾請聽！這位某甲比丘作為經營者，僧團現在給予他隨意喜歡的房間若干年居住。哪位長老忍可，就保持沉默；如果不忍可，就說出來。僧團給予某甲比丘隨意喜歡的房間若干年居住完畢；僧團忍可，因為沉默的緣故。這件事就這樣執行。』 有些比丘製作木床、繩床放置在房間中，或者修繕地面、或者稍微修護，便請求隨意居住。佛陀說：『不應該請求！如果修繕房間的勞作極少，只有三分之一，允許從僧團請求隨意居住。』 《五分律》卷第二十五 《大正藏》第 22 冊 No. 1421 《彌沙塞部和醯五分律》 《五分律》卷第二十六（彌沙塞） 宋朝罽賓（Kashmir，古代地名，指克什米爾地區）三藏（Tripitaka，佛教經典總稱）佛陀什（Buddhash，人名）與竺道生（Zhu Daosheng，人名）等翻譯 第五分 雜法 佛陀在王舍城（Rajagriha，古印度城市名）。當時，眾比丘與在家居士（Upasaka，佛教術語，指在家信徒）用同一個器皿吃飯，手互相接觸，頻繁地洗手。眾比丘將此事稟告佛陀，佛陀說：『不應該與在家居士用同一個器皿吃飯。』 有比丘前往親戚家，親戚說：『我們不是外人，也不是不乾淨的人，為什麼不一起吃飯？』眾比丘將此事稟告佛陀，佛陀說：『允許在繫念（mindfulness，佛教術語，指正念）在前的情況下一起吃飯，但不要讓手互相接觸。』 有比丘與在家居士一起吃飯，器皿小，手互相接觸。將此事稟告佛陀。

【English Translation】 He said angrily, 'I work hard to manage this, but I am not allowed to stay here.' He reported this matter to the Buddha, and the Buddha said, 'Allow the managers to stay in the dwellings they prefer.' The bhikkhus (monks) then allowed them to stay for a long time, and they reported this matter to the Buddha. The Buddha said, 'You should measure the amount of work they do, and at most allow them to stay for twelve years. It should be granted to them through two karmas (Karma, Buddhist term, referring to action, deed).' A bhikkhu announced, 'Venerable Sangha (Buddhist monastic community), please listen! This bhikkhu named so-and-so is the manager, and the Sangha now grants him to stay in any room he likes for a number of years. If the Sangha is ready, the Sangha permits it. I report as such.' 'Venerable Sangha, please listen! This bhikkhu named so-and-so is the manager, and the Sangha now grants him to stay in any room he likes for a number of years. Whoever among the elders approves, let him remain silent; if anyone does not approve, let him speak. The Sangha has granted the bhikkhu named so-and-so to stay in any room he likes for a number of years; the Sangha approves, because of the silence. This matter is to be carried out in this way.' Some bhikkhus make wooden beds and rope beds and place them in the rooms, or repair the ground, or do a little maintenance, and then request to stay as they please. The Buddha said, 'You should not request! If the work of repairing the room is very little, only one-third, you are allowed to request to stay as you please from the Sangha.' 《Vinaya in Five Parts》 Volume 25 《Taisho Tripitaka》 Volume 22 No. 1421 《Mahisasaka Vinaya in Five Parts》 《Vinaya in Five Parts》 Volume 26 (Mahisasaka) Translated by Tripitaka (Tripitaka, the complete Buddhist canon) Buddhash (Buddhash, personal name) of Kashmir (Kashmir, ancient place name, referring to the Kashmir region) of the Song Dynasty, together with Zhu Daosheng (Zhu Daosheng, personal name) and others Fifth Division Miscellaneous Matters The Buddha was in Rajagriha (Rajagriha, name of an ancient Indian city). At that time, the bhikkhus ate with the laypeople (Upasaka, Buddhist term, referring to lay devotees) from the same utensils, their hands touched each other, and they washed their hands frequently. The bhikkhus reported this matter to the Buddha, and the Buddha said, 'You should not eat with the laypeople from the same utensils.' A bhikkhu went to the house of a relative, and the relative said, 'We are not strangers, nor are we unclean, why don't we eat together?' The bhikkhus reported this matter to the Buddha, and the Buddha said, 'You are allowed to eat together with mindfulness (mindfulness, Buddhist term, referring to right mindfulness) in mind, but do not let your hands touch each other.' A bhikkhu ate with a layperson, the utensils were small, and their hands touched each other. This matter was reported to the Buddha.

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佛，佛言：「聽左手捉器而食。」

諸比丘食時相禮，僧食時、歠粥時、啖果時、經行時、不著三衣時、闇時、不共語時禮，相瞋于屏處禮。諸比丘以是白佛，佛言：「此時皆不應禮，犯者突吉羅！」

又有五種不應禮：呵責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨。

復有五種不應禮：被舉、不共語、與本言治、比丘尼、沙彌。

復有五種不應禮：狂心、散亂心、病壞心、白衣、外道。

復有五種不應禮：別住、應行摩那埵、行摩那埵、本日、阿浮呵那。

有五種應禮：佛、辟支佛、如法上座、和尚、阿阇梨。

時諸比丘養髮令長，心不樂道，有反俗、作外道者。諸白衣譏呵言：「我等白衣養髮，沙門釋子亦復如是。有何等異？但著壞色割截衣而已耳！」諸比丘以是白佛。佛言：「不應養髮，犯者突吉羅！」

諸比丘于作食處及講堂溫室中剃髮，以是白佛，佛言：「不應爾！若老病不堪寒，聽在溫室中。」

時諸比丘隨次剃髮，以是白佛，佛言：「不須隨次！若有急事，聽先剃；若無急事，先洗者，先剃。」

有諸比丘于庭中處處剃髮，不掃除。以是白佛，佛言：「應在一處剃，剃已掃除，著水中、火中，若埋之。若無剃髮師，比丘能剃者

【現代漢語翻譯】 現代漢語譯本 佛陀說：『聽著，用左手拿著器皿吃飯是不允許的。』 眾比丘在吃飯時互相行禮，僧眾在吃飯時、喝粥時、吃水果時、經行時、沒有穿三衣時、在黑暗中、不交談時行禮，或者在私下生氣時行禮。比丘們將這些情況稟告佛陀，佛陀說：『這些時候都不應該行禮，違犯者犯突吉羅（Dukkata，一種輕罪）！』 還有五種情況不應該行禮：呵責羯磨（admonishment karma，對有過錯者進行呵責的儀式）、驅出羯磨（exile karma，驅逐出僧團的儀式）、依止羯磨（dependence karma，請求依止的儀式）、舉罪羯磨（accusation karma，公開指責罪行的儀式）、下意羯磨（submission karma，表示屈服的儀式）。 還有五種情況不應該行禮：被舉罪者、不共語者（受到禁語懲罰者）、正接受本言治者（接受特定懲罰者）、比丘尼（bhikkhuni，女性出家人）、沙彌（sramanera，未受具足戒的男性出家人）。 還有五種情況不應該行禮：精神錯亂者、心神散亂者、因疾病而心智不清者、在家居士（白衣）、外道（非佛教徒）。 還有五種情況不應該行禮：別住者（接受隔離懲罰者）、應行摩那埵者（should perform Manatta，一種懺悔儀式）、行摩那埵者（performing Manatta）、本日者（belonging to that day）、阿浮呵那者（Abbhana，被恢復資格者）。 有五種情況應該行禮：佛陀（Buddha）、辟支佛（Paccekabuddha，獨覺佛）、如法上座（senior monk who follows the Dharma）、和尚（Upadhyaya，戒師）、阿阇梨（Acarya，導師）。 當時，一些比丘留長頭髮，內心不樂於修行，有些人還俗，有些人成為外道。在家居士譏諷說：『我們這些在家居士留長頭髮，這些沙門釋子（釋迦牟尼佛的弟子）也一樣。有什麼區別呢？只不過是穿著染壞色的割截衣罷了！』比丘們將這些情況稟告佛陀。佛陀說：『不應該留長頭髮，違犯者犯突吉羅！』 一些比丘在廚房和講堂的溫室中剃頭，比丘們將這些情況稟告佛陀，佛陀說：『不應該這樣做！如果年老體弱，無法忍受寒冷，允許在溫室中剃頭。』 當時，一些比丘按照順序剃頭，比丘們將這些情況稟告佛陀，佛陀說：『不需要按照順序！如果有緊急的事情，允許先剃；如果沒有緊急的事情，先洗頭的人，先剃。』 一些比丘在庭院中到處剃頭，不打掃乾淨。比丘們將這些情況稟告佛陀，佛陀說：『應該在一個地方剃頭，剃完后打掃乾淨，把頭髮扔到水裡、火里，或者埋起來。如果沒有剃頭師，比丘能剃頭的話，就自己剃。』

【English Translation】 English version The Buddha said, 'Listen, it is not allowed to eat while holding a vessel with the left hand.' The bhikkhus (monks) were bowing to each other during meals, when the Sangha (community) was eating, when drinking porridge, when eating fruit, when walking, when not wearing the three robes, in the dark, when not talking, or when angry in private. The bhikkhus reported these situations to the Buddha, who said, 'These are not the times to bow. Whoever violates this commits a Dukkata (a minor offense)!' There are also five situations in which one should not bow: Admonishment Karma (admonishment karma, a ceremony to admonish those who have made mistakes), Exile Karma (exile karma, a ceremony to expel from the Sangha), Dependence Karma (dependence karma, a ceremony to request dependence), Accusation Karma (accusation karma, a ceremony to publicly accuse of offenses), Submission Karma (submission karma, a ceremony to show submission). There are also five situations in which one should not bow: one who has been accused, one who is under a vow of silence (subject to a speech ban), one who is undergoing Mulayapatikassana (undergoing a specific penalty), a Bhikkhuni (bhikkhuni, a female monastic), a Sramanera (sramanera, a male novice). There are also five situations in which one should not bow: one who is mentally deranged, one who is mentally distracted, one whose mind is impaired by illness, a layperson (white-robed), a non-Buddhist (outsider). There are also five situations in which one should not bow: one undergoing Parivasa (accepting isolation punishment), one who should perform Manatta (should perform Manatta, a penance ritual), one performing Manatta (performing Manatta), one belonging to that day (today), one who has been reinstated (Abbhana). There are five situations in which one should bow: the Buddha (Buddha), a Paccekabuddha (Paccekabuddha, a solitary Buddha), a senior monk who follows the Dharma, an Upadhyaya (Upadhyaya, preceptor), an Acarya (Acarya, teacher). At that time, some bhikkhus were letting their hair grow long, and their minds were not happy with the practice. Some were returning to lay life, and some were becoming non-Buddhists. Laypeople ridiculed them, saying, 'We laypeople let our hair grow long, and these Sramana Sakyaputtas (disciples of Sakyamuni Buddha) do the same. What is the difference? They are just wearing tattered robes of dyed colors!' The bhikkhus reported these situations to the Buddha. The Buddha said, 'One should not let one's hair grow long. Whoever violates this commits a Dukkata!' Some bhikkhus were shaving their heads in the kitchen and in the heated room of the lecture hall. The bhikkhus reported these situations to the Buddha, who said, 'One should not do that! If one is old and weak and cannot endure the cold, one is allowed to shave in the heated room.' At that time, some bhikkhus were shaving their heads in order. The bhikkhus reported these situations to the Buddha, who said, 'There is no need to shave in order! If there is an urgent matter, one is allowed to shave first; if there is no urgent matter, the one who washes his head first should shave first.' Some bhikkhus were shaving their heads everywhere in the courtyard and not cleaning up. The bhikkhus reported these situations to the Buddha, who said, 'One should shave in one place, and after shaving, one should clean up and throw the hair into the water, into the fire, or bury it. If there is no barber, the bhikkhu who can shave should shave himself.'

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亦聽，聽畜剃刀。」

有諸比丘鼻中毛長，佛言：「聽畜鑷拔之。」

諸比丘便以金銀作鑷，佛言：「不應爾！聽用銅、鐵、牙角、竹、木，除漆樹。」

有諸比丘耳中物塞，佛言：「聽畜挑耳物，余亦如上。」

有諸比丘食入齒間，以致口臭。佛言：「聽畜擿齒物。」余亦如上。

時瓶沙王作是思惟：「我未以何物施僧？」遍思皆施，唯未施擿齒物。便作滿車，施諸比丘因作食供。諸比丘不敢受，以是白佛，佛言：「皆聽受。」

佛在蘇摩國，自作缽坯以為后式，令陶師燒。陶師便多作合燒，開灶口視，皆成金缽，懼怖言：「此是大沙門神力！若王聞者，必當謂我多有金寶。」便取埋藏。佛復作令燒，皆成銀缽，亦怖懼埋藏。佛復作令燒，乃成銅缽，色青好，如閻浮樹，與諸比丘，諸比丘不敢受。佛言：「聽畜。」

有比丘缽破，無缽遊行。佛言：「應更求缽；若能自作，聽作。」

有諸比丘燒缽色赤，佛言：「應熏。」

有諸比丘畜金、銀、七寶、牙、銅、石、木缽。諸居士譏呵言：「此諸比丘如王、如大臣，常說少欲知足，而今畜此好缽。」諸比丘以是白佛，佛以是事集比丘僧，告諸比丘：「從今不聽畜上諸缽！若畜金銀，乃至石缽，皆突吉羅；若畜

【現代漢語翻譯】 現代漢語譯本 亦聽，聽畜剃刀。』

有諸比丘鼻中毛長，佛言：『聽畜鑷拔之。』

諸比丘便以金銀作鑷，佛言：『不應爾！聽用銅、鐵、牙角、竹、木，除漆樹。』

有諸比丘耳中物塞，佛言：『聽畜挑耳物，余亦如上。』

有諸比丘食入齒間，以致口臭。佛言：『聽畜擿齒物。』余亦如上。

時瓶沙王（Bimbisara-raja，國王名）作是思惟：『我未以何物施僧？』遍思皆施，唯未施擿齒物。便作滿車，施諸比丘因作食供。諸比丘不敢受，以是白佛，佛言：『皆聽受。』

佛在蘇摩國（Soma-desa，國名），自作缽坯以為后式，令陶師燒。陶師便多作合燒，開灶口視，皆成金缽，懼怖言：『此是大沙門神力！若王聞者，必當謂我多有金寶。』便取埋藏。佛復作令燒，皆成銀缽，亦怖懼埋藏。佛復作令燒，乃成銅缽，色青好，如閻浮樹，與諸比丘，諸比丘不敢受。佛言：『聽畜。』

有比丘缽破，無缽**。佛言：『應更求缽；若能自作，聽作。』

有諸比丘燒缽色赤，佛言：『應熏。』

有諸比丘畜金、銀、七寶、牙、銅、石、木缽。諸居士譏呵言：『此諸比丘如王、如大臣，常說少欲知足，而今畜此好缽。』諸比丘以是白佛，佛以是事集比丘僧，告諸比丘：『從今不聽畜上諸缽！若畜金銀，乃至石缽，皆突吉羅（Dukkata，一種輕罪）；若畜

【English Translation】 English version 'Also allowed, allowed to keep razors.'

When some monks had long nose hairs, the Buddha said, 'Allowed to keep tweezers to pluck them.'

Some monks then made tweezers of gold and silver. The Buddha said, 'It should not be so! Allowed to use copper, iron, ivory, horn, bamboo, wood, except for lacquer trees.'

When some monks had their ears blocked with matter, the Buddha said, 'Allowed to keep ear picks, the rest is as above.'

When some monks had food stuck between their teeth, leading to bad breath, the Buddha said, 'Allowed to keep toothpicks.' The rest is as above.

At that time, King Bimbisara-raja (瓶沙王, King's name) thought, 'What have I not yet given to the Sangha (僧, monastic community)?' He thought over everything he had given, and the only thing he had not given was toothpicks. So he prepared a cart full of them and offered them to the monks along with food. The monks dared not accept them, and reported this to the Buddha, who said, 'All are allowed to accept them.'

The Buddha was in Soma-desa (蘇摩國, country's name), and he made a clay bowl as a model for later ones, and had a potter fire it. The potter then made many to fire together. When he opened the kiln, all had become golden bowls. He was afraid and said, 'This is the power of the great Shramana (沙門, ascetic)! If the king hears of this, he will surely think I have much gold and treasure.' So he took them and buried them. The Buddha made another to be fired, and all became silver bowls, and he was also afraid and buried them. The Buddha made another to be fired, and they became copper bowls, with a fine blue color, like the Jambudvipa (閻浮樹, rose-apple tree), and gave them to the monks, but the monks dared not accept them. The Buddha said, 'Allowed to keep them.'

When a monk's bowl was broken and he had no bowl, the Buddha said, 'One should seek another bowl; if one can make it oneself, it is allowed to make it.'

When some monks fired their bowls and they turned red, the Buddha said, 'They should be smoked.'

Some monks kept bowls of gold, silver, the seven treasures, ivory, copper, stone, and wood. The laypeople criticized and scolded them, saying, 'These monks are like kings and great ministers, always speaking of few desires and contentment, but now they keep such fine bowls.' The monks reported this to the Buddha, and the Buddha gathered the monastic community and told the monks, 'From now on, you are not allowed to keep the above-mentioned bowls! If you keep gold or silver, or even stone bowls, it is all a Dukkata (突吉羅, a minor offense); if you keep'

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木缽，偷蘭遮。」

時有婆羅門名優柯羅，有一女常用白銅缽食。彼女出家后，猶用先器乞食。諸居士譏呵言：「沙門釋子用銅缽，與外道不可分別。」諸比丘以是白佛，佛言：「不聽用外道銅缽，犯者突吉羅！聽用三種缽：鐵缽、瓦缽、蘇摩缽。」

時毗舍離諸離車得栴檀缽，共議：「此缽應與誰？」或言：「應與世尊。」或言：「應與薩遮尼犍子。」多人慾與世尊，以少從多，便盛滿缽白石蜜、歡喜丸，奉上世尊，白言：「我等共得此缽，以奉世尊。唯愿哀受！」佛受歡喜丸，以缽還之。語言：「此是外道缽，佛所不畜。」復共議言：「我等以缽奉上世尊，世尊不受。我今寧可用施眾僧。」議已，即復持缽往至僧坊施諸比丘。諸比丘不敢受，以是事白佛，佛言：「聽受！破作香用。」

后諸離車復得牛頭栴檀缽，著高標頭，唱言：「若有神力能取者與之。」時賓頭盧語目連言：「世尊說汝神足第一，何不取之？」答言：「汝亦有神足，便可往取。」即便取之，以施於僧。諸比丘不知云何？以是白佛。佛言：「聽受破作香用。」

時四大聲聞迦葉、目連、阿那律、賓頭盧共議：「今王舍城有不信樂佛法僧者，我等當共令其信樂。」作是議已，遍觀近遠，唯見跋提長者及其姊，不信樂佛法僧

【現代漢語翻譯】 現代漢語譯本：'木缽（木製的缽），偷蘭遮（一種計量單位）。'

當時有一位名叫優柯羅的婆羅門，他有一個女兒，經常用白銅缽吃飯。這個女兒出家后，仍然用原來的銅缽乞食。一些居士譏諷她說：'沙門釋迦的弟子用銅缽，和外道沒有什麼區別。'眾比丘將此事稟告佛陀，佛陀說：'不允許使用外道的銅缽，違犯者犯突吉羅（一種輕罪）！允許使用三種缽：鐵缽、瓦缽、蘇摩缽（可能是某種材質的缽）。'

當時毗舍離的各位離車（古印度部族名）得到一個栴檀（一種香木）缽，共同商議：'這個缽應該給誰呢？'有人說：'應該給世尊（對佛陀的尊稱）。'有人說：'應該給薩遮尼犍子（外道修行者）。'多數人想給世尊，少數服從多數，於是盛滿缽的白石蜜、歡喜丸，奉獻給世尊，稟告說：'我們共同得到這個缽，現在奉獻給世尊。希望您能慈悲接受！'佛陀接受了歡喜丸，將缽還給他們。說道：'這是外道的缽，佛陀不使用。'他們又共同商議說：'我們把缽奉獻給世尊，世尊不接受。我們不如用它來佈施給眾僧。'商議完畢，就又拿著缽前往僧坊佈施給各位比丘。各位比丘不敢接受，將此事稟告佛陀，佛陀說：'允許接受！打碎後用作香料。'

後來各位離車又得到一個牛頭栴檀缽，放在高高的標桿上，宣稱：'如果有神力能夠取到它的人，就送給他。'當時賓頭盧（尊者名）對目連（尊者名）說：'世尊說你的神足（神通）第一，為什麼不去取它呢？'目連回答說：'你也有神足，可以去取。'賓頭盧隨即取下栴檀缽，用來佈施給僧眾。各位比丘不知道該怎麼辦，將此事稟告佛陀。佛陀說：'允許接受，打碎後用作香料。'

當時四大聲聞（佛陀的著名弟子）迦葉（尊者名）、目連（尊者名）、阿那律（尊者名）、賓頭盧（尊者名）共同商議：'現在王舍城（古印度城市名）有一些不信奉佛法僧三寶的人，我們應當共同讓他們信奉。'商議完畢，四處觀察，只看到跋提（人名）長者和他的姐姐，不信奉佛法僧三寶。

【English Translation】 English version: 'Wooden bowl, Tulanja (a unit of measurement).'

At that time, there was a Brahmin named Yu Kela, who had a daughter who often ate from a white copper bowl. After this daughter became a nun, she still used the same bowl for alms. Some laypeople ridiculed her, saying, 'The Shramana Shakya's disciples use copper bowls, which are indistinguishable from those of other heretics.' The monks reported this matter to the Buddha, who said, 'It is not allowed to use the copper bowls of other heretics; those who violate this will commit a Dukkhata (a minor offense)! Three types of bowls are allowed: iron bowls, clay bowls, and Soma bowls (possibly bowls made of a certain material).'

At that time, the Licchavis (an ancient Indian tribe) of Vaishali obtained a sandalwood (a fragrant wood) bowl and discussed together, 'Who should this bowl be given to?' Some said, 'It should be given to the World Honored One (a respectful title for the Buddha).' Others said, 'It should be given to Saccaka Nigantha (a heretical practitioner).' Most people wanted to give it to the World Honored One, so the minority followed the majority. They filled the bowl with white rock candy and joy cakes, and offered it to the World Honored One, saying, 'We have jointly obtained this bowl and now offer it to the World Honored One. We hope you will accept it with compassion!' The Buddha accepted the joy cakes and returned the bowl to them, saying, 'This is the bowl of other heretics; the Buddha does not use it.' They discussed again, saying, 'We offered the bowl to the World Honored One, but he did not accept it. We might as well use it to make offerings to the Sangha (monastic community).' After discussing, they took the bowl to the monastery and offered it to the monks. The monks dared not accept it and reported this matter to the Buddha, who said, 'It is allowed to accept it! Break it and use it as incense.'

Later, the Licchavis obtained another ox-head sandalwood bowl, placed it on a high pole, and proclaimed, 'Whoever has the supernatural power to take it will be given it.' At that time, Pindola (an arhat's name) said to Maudgalyayana (an arhat's name), 'The World Honored One said that your supernatural feet (supernatural powers) are the best, why don't you take it?' Maudgalyayana replied, 'You also have supernatural feet, you can go and take it.' Pindola then took down the sandalwood bowl and used it to make offerings to the Sangha. The monks did not know what to do and reported this matter to the Buddha. The Buddha said, 'It is allowed to accept it, break it and use it as incense.'

At that time, the four great Shravakas (famous disciples of the Buddha) Kashyapa (an arhat's name), Maudgalyayana (an arhat's name), Aniruddha (an arhat's name), and Pindola (an arhat's name) discussed together, 'Now in Rajagriha (an ancient Indian city), there are some who do not believe in the Buddha, Dharma, and Sangha. We should work together to make them believe.' After discussing, they looked around and only saw the elder Bhadra (a person's name) and his sister who did not believe in the Buddha, Dharma, and Sangha.

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。三聲聞言：「能化跋提不？」賓頭盧言：「能化其姊。」

彼長者作七重門，有三部伎。若欲食時，七門皆閉，一食作一部伎。阿那律于其食時，在其前乞食，長者問言：「從何處入？」答言：「從門入。」長者即問守門者：「汝何以聽乞人入？」答言：「門閉如常，不見人入。」長者便以一片麻餅著其缽中，語言：「出去！汝若有物，當作此食。」阿那律得已即去。於後食時，迦葉覆在前乞，問答如前。后問守門者：「汝何故再聽乞人突入我門？」答言：「門閉如常，不見人入。」長者復以一片魚著其缽中，語言：「出去！汝若有物，當作此食。」迦葉去後，其婦問言：「于意云何？謂此比丘不能得食，而來乞耶？」答言：「如是！」婦言：「識前來比丘不？」答言：「不識。」婦言：「彼名阿那律，釋種之子，舍三時殿，五欲之樂，出家學道。」又問：「識後來比丘不？」答言：「不識。」婦言：「彼是畢波羅延摩納大姓之子，舍九百九十田宅、犛牛，出家學道。愍念君故，來乞食耳！」長者聞婦語已，內懷敬伏。於是目連飛在空中，為其說法，示教利喜，乃至即于座上遠塵離垢，得法眼凈。見法得果已，即受三歸五戒。自是已后，常供給比丘、比丘尼、優婆塞、優婆夷及諸外道。

時三聲聞語賓

【現代漢語翻譯】 現代漢語譯本：三位聲聞弟子問道：『你能變化出跋提（Bhadra，人名）嗎？』賓頭盧（Pindola，十六羅漢之一）回答說：『我能變化出他的姐姐。』 那位長者建造了七重門，並設有三部樂伎。每當吃飯的時候，七重門全部關閉，每吃一道菜就演奏一部樂伎。阿那律（Anuruddha，佛陀十大弟子之一）在長者吃飯的時候，到他面前乞食。長者問道：『你是從哪裡進來的？』阿那律回答說：『從門進來的。』長者就問守門人：『你為什麼放乞丐進來？』守門人回答說：『門像往常一樣關閉著，沒看見有人進來。』長者便拿了一塊麻餅放在他的缽里，說道：『出去！如果你有神通，就用這個來當食物。』阿那律得到后就離開了。之後吃飯的時候，迦葉（Kasyapa，佛陀十大弟子之一）又到他面前乞食，問答和之前一樣。後來長者問守門人：『你為什麼又放乞丐闖入我的門？』守門人回答說：『門像往常一樣關閉著，沒看見有人進來。』長者又拿了一塊魚放在他的缽里，說道：『出去！如果你有神通，就用這個來當食物。』迦葉離開后，他的妻子問道：『你覺得怎麼樣？認為這些比丘不能得到食物，才來乞討嗎？』長者回答說：『是的！』妻子問道：『你認識剛才來的比丘嗎？』長者回答說：『不認識。』妻子說：『他名叫阿那律，是釋迦族（Sakya）的王子，捨棄了三時殿（指不同季節居住的宮殿），五欲（色、聲、香、味、觸）的享樂，出家學道。』又問：『你認識後來來的比丘嗎？』長者回答說：『不認識。』妻子說：『他是畢波羅延摩納（Pippalayana Manava）大姓之子，捨棄了九百九十處田宅、耕牛，出家學道。因為憐憫您的緣故，才來乞食啊！』長者聽了妻子的話后，內心充滿敬畏。於是目連（Maudgalyayana，佛陀十大弟子之一）飛到空中，為他說法，開示教導，令他歡喜，甚至當場就遠離塵垢，得到了法眼凈（Dharma-caksu）。見到真理，證得果位后，就受了三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。從此以後，經常供養比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）以及其他外道。 當時，三位聲聞弟子對賓

【English Translation】 English version: The three Sravakas (hearers, disciples) asked: 'Can you transform Bhadra (a person's name)?' Pindola (one of the Sixteen Arhats) replied: 'I can transform his sister.' That householder had built sevenfold gates, and there were three kinds of musical performances. Whenever it was time to eat, all seven gates were closed, and one kind of music was played for each dish. Anuruddha (one of the Buddha's ten great disciples) came to beg for food in front of the householder while he was eating. The householder asked: 'From where did you enter?' Anuruddha replied: 'I entered from the gate.' The householder then asked the gatekeeper: 'Why did you let a beggar in?' The gatekeeper replied: 'The gate was closed as usual, and I did not see anyone enter.' The householder then put a piece of sesame cake in his bowl and said: 'Go away! If you have supernatural powers, use this as food.' Anuruddha received it and left. Later, at mealtime, Kasyapa (one of the Buddha's ten great disciples) came to beg in front of him again, and the questions and answers were the same as before. Later, the householder asked the gatekeeper: 'Why did you let a beggar break into my gate again?' The gatekeeper replied: 'The gate was closed as usual, and I did not see anyone enter.' The householder then put a piece of fish in his bowl and said: 'Go away! If you have supernatural powers, use this as food.' After Kasyapa left, his wife asked: 'What do you think? Do you think these Bhikkhus (monks) cannot get food, so they come to beg?' The householder replied: 'Yes!' The wife asked: 'Do you recognize the Bhikkhu who came earlier?' The householder replied: 'I do not recognize him.' The wife said: 'His name is Anuruddha, the son of the Sakya (Shakya) clan, who abandoned the three palaces (referring to palaces for different seasons), the pleasures of the five desires (form, sound, smell, taste, touch), and left home to study the Way.' She also asked: 'Do you recognize the Bhikkhu who came later?' The householder replied: 'I do not recognize him.' The wife said: 'He is the son of the great Pippalayana Manava family, who abandoned nine hundred and ninety fields and oxen, and left home to study the Way. He came to beg for food out of compassion for you!' After the householder heard his wife's words, his heart was filled with reverence. Then Maudgalyayana (one of the Buddha's ten great disciples) flew into the air and preached the Dharma (teachings) to him, instructing and guiding him, causing him to rejoice, and even on the spot, he was freed from defilements and attained the Dharma-caksu (eye of the Dharma). After seeing the truth and attaining the fruit, he took the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants). From then on, he regularly provided for Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and other heretics. At that time, the three Sravakas spoke to Pin

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頭盧言：「我等已化跋提令其信樂，汝今宜行，次化其姊。」於是賓頭盧晨朝著衣持缽入城乞食，次到其舍。時長者姊手自作䴵，忽見賓頭盧，便低頭閉目。賓頭盧亦一心視缽。便語言：「決不與汝！一心視缽，欲以何為？」賓頭盧便身中煙出。復語言：「舉身煙出，亦不與汝！」賓頭盧便舉身火燃。復語言：「舉身火燃，亦不與汝！」賓頭盧便飛騰虛空。復語言：「飛騰虛空，亦不與汝！」賓頭盧便倒懸空中。復語言：「倒懸空中，亦不與汝！」賓頭盧作是念：「世尊不聽我等強從人乞。」便出去。去王舍城不遠有大石，賓頭盧坐其上，合石飛入王舍城。城中人見，皆大怖懼，恐石落地，莫不馳走。至長者姊家上，便住不去。彼見已即大恐怖，心驚毛豎，叉手白言：「愿施我命，以石著本處，我當與食！」賓頭盧便持石，還著先處，至其前住。長者姊作是念：「我不能以大餅施，當更作小者與之。」更作小丸，轉反成大。如是三反，轉大於前。乃作念言：「我欲作小，皆反成大。我今便可趣與一餅。」即以一餅授與，諸餅相連，至於餅器亦相連著；以手捉器，手亦著之，便語賓頭盧言：「汝若須餅，盡以相與，器亦不惜。何須我為，而令我手著器不離？」答言：「我不須餅及器，亦不須汝。我等四人共議，度汝及汝

弟。三人已化汝弟，我應度汝，所以爾耳！」問言：「今欲令我何所施作？」答言：「姊妹可戴此䴵，隨我施佛及僧。」即便戴䴵隨賓頭盧，賓頭盧即化導，皆經他門使人見之。既至佛所，手自供佛及千二百五十比丘，皆悉飽滿，猶故不盡。持往白佛：「我此少餅供佛，及千二百五十比丘，皆悉飽滿，猶故不盡。今當持此著於何處？」佛言：「可著無生草地，若無蟲水中。」彼女人便持著無蟲水中，水沸作聲，如以熱鐵投于小水，便生恐怖，衣毛皆豎；還至佛所，頭面禮足，卻坐一面。佛為說種種妙法，乃至得法眼凈，受三歸五戒，供給四眾，求道如弟無異。

諸長老比丘以是白佛，佛以是事集比丘僧，問賓頭盧：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今不聽現神足，若現突吉羅！」

時瓶沙王有庵羅果園，三時茂好，長以華果施諸比丘，隨所須用。諸比丘便食其果，前食、后食，無時不啖；或滿缽持去、或啖半擲地。后時鄰國遣使，使白王言：「我聞王有庵羅果園，三時茂盛。愿見其果！」王便敕取。時諸比丘啖之都盡，以是白王。王左右諸臣共譏呵言：「沙門釋子無有厭足，王雖無惜，受者自應籌量。云何一園之果，都共啖盡？」諸長老比丘聞，以是白佛。佛以是事

【現代漢語翻譯】 現代漢語譯本： 『弟弟，你們三個人已經變成你的弟弟了，我應該度化你，所以才這樣！』她問道：『現在想讓我做什麼呢？』賓頭盧回答說：『你可以戴上這個䴵（一種食物），跟隨我佈施給佛和僧眾。』她便戴上䴵跟隨賓頭盧，賓頭盧就用神通引導她，讓她經過各家各戶的門前，讓人們都看見她。到了佛陀那裡，她親手供養佛陀和一千二百五十位比丘，大家都吃飽了，䴵還沒有用完。她拿著剩下的䴵去稟告佛陀：『我用這少量的餅供養佛陀和一千二百五十位比丘，大家都吃飽了，還沒有用完。現在應該把這些放到哪裡呢？』佛陀說：『可以放在沒有生物的草地，或者沒有蟲子的水中。』那女人便把䴵放在沒有蟲子的水中，水立刻沸騰起來，發出聲響，就像把燒紅的鐵塊投入水中一樣，她感到非常害怕，汗毛都豎起來了；回到佛陀那裡，頭面頂禮佛足，然後退到一旁坐下。佛陀為她宣說了種種微妙的佛法，直到她獲得了法眼凈（Dharma-cakṣus），受了三歸五戒（Triśaraṇa Pañca-śīla），供養四眾（catasraḥ pariṣadaḥ），求道之心和她的弟弟一樣堅定。

各位長老比丘把這件事告訴了佛陀，佛陀因為這件事召集了比丘僧眾，問賓頭盧：『你真的做了這件事嗎？』賓頭盧回答說：『確實如此，世尊！』佛陀種種呵斥了他之後，告訴各位比丘：『從今以後不允許顯現神足通（ṛddhi-pāda），如果顯現，就犯突吉羅（duṣkṛta）罪！』

當時，頻婆娑羅王（Bimbisāra）有一個庵羅果園（Āmra-vana），一年四季都長得很茂盛，經常用園中的花果佈施給各位比丘，讓他們隨意取用。各位比丘便食用園中的果實，飯前吃，飯後也吃，沒有不吃的時候；有的用缽盛滿拿走，有的吃一半就扔在地上。後來，鄰國派使者來，使者對國王說：『我聽說國王有一個庵羅果園，一年四季都長得很茂盛。希望能夠見識一下園中的果實！』國王便下令去取果實。當時，各位比丘已經把果實都吃光了，於是把這件事告訴了國王。國王左右的臣子們一起譏諷嘲笑說：『這些沙門釋子（Śrāmaṇa Śākyaputra）沒有滿足的時候，國王雖然不吝惜，接受的人也應該自己衡量一下。怎麼能把一個果園的果實，全都吃光呢？』各位長老比丘聽說了這件事，便把這件事告訴了佛陀。佛陀因為這件事...

【English Translation】 English version: 『Brother, the three of you have already been transformed into your brother, I should liberate you, that's why it is so!』 She asked, 『What do you want me to do now?』 Bindu (賓頭盧) replied, 『You can wear this 䴵 (a type of food), and follow me to offer it to the Buddha and the Sangha (僧伽).』 She then wore the 䴵 and followed Bindu. Bindu then used his supernatural powers to guide her, leading her past the doors of each household, so that people could see her. When they arrived at the Buddha's place, she personally offered the 䴵 to the Buddha and the one thousand two hundred and fifty Bhikṣus (比丘), and everyone was full, yet the 䴵 was not exhausted. She took the remaining 䴵 to report to the Buddha, 『I used this small amount of cake to offer to the Buddha and the one thousand two hundred and fifty Bhikṣus, and everyone was full, yet it was not exhausted. Where should I put these now?』 The Buddha said, 『You can put it in a place with no living creatures, or in water with no insects.』 The woman then put the 䴵 in water with no insects, and the water immediately boiled and made a sound, like putting a red-hot iron into water, she felt very scared, and her hair stood on end; she returned to the Buddha, prostrated herself at his feet, and then sat down to one side. The Buddha expounded various wonderful Dharma (佛法) for her, until she obtained the Dharma-cakṣus (法眼凈), received the Triśaraṇa Pañca-śīla (三歸五戒), and her desire to seek the path was as firm as her brother's.

The elder Bhikṣus told the Buddha about this matter, and the Buddha gathered the Bhikṣu Sangha because of this matter, and asked Bindu, 『Did you really do this?』 Bindu replied, 『Indeed, World Honored One (世尊)!』 After the Buddha scolded him in various ways, he told the Bhikṣus, 『From now on, it is not allowed to display ṛddhi-pāda (神足通), if you display it, you will commit the duṣkṛta (突吉羅) offense!』

At that time, King Bimbisāra (頻婆娑羅王) had an Āmra-vana (庵羅果園), which grew luxuriantly in all seasons, and he often used the flowers and fruits in the garden to give to the Bhikṣus, allowing them to take whatever they needed. The Bhikṣus then ate the fruits in the garden, eating before meals and after meals, without ever stopping; some took away full bowls, and some ate half and threw the rest on the ground. Later, a messenger was sent by a neighboring country, and the messenger said to the king, 『I heard that the king has an Āmra-vana, which grows luxuriantly in all seasons. I hope to see the fruits in the garden!』 The king then ordered to take the fruits. At that time, the Bhikṣus had already eaten all the fruits, so they told the king about this matter. The ministers around the king ridiculed and mocked, saying, 『These Śrāmaṇa Śākyaputra (沙門釋子) never have enough, although the king is not stingy, the recipients should also measure themselves. How can they eat all the fruits in a garden?』 The elder Bhikṣus heard about this matter, and told the Buddha about this matter. The Buddha because of this matter...

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集比丘僧，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種呵責已，告諸比丘：「從今不聽食未凈果，若食突吉羅！」

有一居士請僧啖果，比丘使人一一凈之；日遂過中，不得復食。便譏呵言：「此諸沙門猶如小兒，使人一一凈果，不復及中。我今當奈此諸果何？」以是白佛，佛言：「有五種子：根種子、接種子、節種子、果種子、子種子。若食果，應作沙門法五種凈：火凈、刀凈、鳥凈、傷凈、未成種凈。若食根，亦應作沙門法五種凈：剝凈、截凈、破凈、洗凈、火凈。若食莖葉，應作沙門法三種凈：刀凈、火凈、洗凈。若作凈時，應作總凈，於一聚、一器中，若凈一，名為總凈。」

有一比丘欲燃浴室中火破薪，蛇從木孔中出，螫腳即死。諸比丘以是白佛，佛言：「彼比丘不知八種蛇名，不慈心向，又不說咒，為蛇所害。八種蛇者：提樓賴吒蛇、怛車蛇、伊羅漫蛇、舍婆子蛇、甘摩羅阿濕波羅呵蛇、毗樓羅阿叉蛇、瞿曇蛇、難陀跋難陀蛇。咒蛇者：

「我慈諸龍王，　　天上及世間， 　以我此慈心，　　得滅諸恚毒。 　我以智慧力，　　用之殺此毒， 　味毒無味毒，　　破滅入地去。」

佛言：「若彼比丘以此咒自護者，不為毒蛇之所傷殺。」

復有比丘被蛇所

【現代漢語翻譯】 現代漢語譯本 佛陀召集比丘僧團，問各位比丘：『你們真的做了那些事嗎？』他們回答說：『確實如此，世尊！』佛陀對他們進行了種種呵斥之後，告訴各位比丘：『從今以後，不允許食用未經處理過的水果，如果食用了，就犯了突吉羅（Dukkata，輕罪）！』

有一位居士邀請僧眾吃水果，比丘們讓人一一進行處理；結果時間過了中午，不能再吃了。於是（居士）就譏諷說：『這些沙門就像小孩子一樣，讓人一一處理水果，結果錯過了吃飯的時間。我現在該拿這些水果怎麼辦呢？』他們將此事稟告佛陀，佛陀說：『有五種種子：根種子、接種子、節種子、果種子、子種子。如果食用果實，應當按照沙門的方法進行五種處理：火凈、刀凈、鳥凈、傷凈、未成種凈。如果食用根，也應當按照沙門的方法進行五種處理：剝凈、截凈、破凈、洗凈、火凈。如果食用莖葉，應當按照沙門的方法進行三種處理：刀凈、火凈、洗凈。在進行處理時，應當進行總凈，在一個容器或一個地方，如果處理了一個，就叫做總凈。』

有一位比丘想要在浴室裡生火劈柴，一條蛇從木頭的孔洞中出來，咬了他的腳，他立刻就死了。各位比丘將此事稟告佛陀，佛陀說：『那位比丘不知道八種蛇的名字，沒有慈悲心對待它們，也沒有唸誦咒語，所以被蛇所害。八種蛇是：提樓賴吒蛇（Dhritarashtra，持國）、怛車蛇（Takshaka，多舌）、伊羅漫蛇（Airavata，像王）、舍婆子蛇（Sravasti，舍衛城）、甘摩羅阿濕波羅呵蛇（Kamala Asvapalaka，蓮花馬護）、毗樓羅阿叉蛇（Virupaksha，廣目）、瞿曇蛇（Gautama，喬達摩）、難陀跋難陀蛇（Nanda Upananda，歡喜大歡喜）。唸誦蛇咒如下：』

『我慈愛諸龍王， 天上及世間， 以我此慈心， 得滅諸恚毒。 我以智慧力， 用之殺此毒， 味毒無味毒， 破滅入地去。』

佛陀說：『如果那位比丘用這個咒語保護自己，就不會被毒蛇所傷害。』

又有一位比丘被蛇所

【English Translation】 English version The Buddha gathered the assembly of monks and asked them, 'Is it true that you have done these things?' They replied, 'It is true, O Blessed One!' After the Buddha had rebuked them in various ways, he told the monks, 'From now on, it is not permitted to eat fruit that has not been properly treated. If you do so, you commit a Dukkata (minor offense)!'

A householder invited the monks to eat fruit, and the monks had people treat each piece individually; as a result, the time passed noon, and they could no longer eat. Then (the householder) ridiculed them, saying, 'These ascetics are like children, having people treat each piece of fruit individually, and as a result, they missed the time for eating. What am I to do with all this fruit now?' They reported this matter to the Buddha, and the Buddha said, 'There are five kinds of seeds: root seeds, graft seeds, joint seeds, fruit seeds, and seed seeds. If you eat fruit, you should perform the five kinds of purification according to the monastic rules: fire purification, knife purification, bird purification, injury purification, and unripe seed purification. If you eat roots, you should also perform the five kinds of purification according to the monastic rules: peeling purification, cutting purification, breaking purification, washing purification, and fire purification. If you eat stems and leaves, you should perform the three kinds of purification: knife purification, fire purification, and washing purification. When performing purification, you should perform a general purification, in one container or one place; if you purify one, it is called a general purification.'

A monk wanted to make a fire in the bathroom and was splitting firewood when a snake came out of a hole in the wood, bit his foot, and he died immediately. The monks reported this matter to the Buddha, and the Buddha said, 'That monk did not know the names of the eight kinds of snakes, did not have a compassionate heart towards them, and did not recite the mantra, so he was harmed by the snake. The eight kinds of snakes are: Dhritarashtra (提樓賴吒蛇, Guardian of the East), Takshaka (怛車蛇, the carpenter of the Nagas), Airavata (伊羅漫蛇, Indra's elephant), Sravasti (舍婆子蛇, city where Buddha spent much time), Kamala Asvapalaka (甘摩羅阿濕波羅呵蛇, Lotus Horse Guardian), Virupaksha (毗樓羅阿叉蛇, Guardian of the West), Gautama (瞿曇蛇, the Buddha's family name), Nanda Upananda (難陀跋難陀蛇, Joyful and Great Joyful). The mantra for snakes is as follows:'

'I am kind to all the Dragon Kings, In heaven and on earth, With this compassionate heart of mine, May all anger and poison be extinguished. With the power of my wisdom, I use it to kill this poison, Poison with taste and poison without taste, May it be destroyed and go into the earth.'

The Buddha said, 'If that monk had protected himself with this mantra, he would not have been harmed or killed by the poisonous snake.'

Again, there was a monk who was

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螫，諸比丘白佛，佛言：「汝以此咒，咒彼令得安隱。」受教往咒，彼即得差。

復有諸比丘處處為蛇所螫，以是白佛，佛言：「聽作咒術，隨宜治之。」

時諸比丘食多美食，以增諸病。耆域晨朝往至佛所，頭面禮足，白佛言：「世尊！今諸比丘食多美食，以增諸病。愿聽浴室中浴，除其此患！」佛以是事集比丘僧，以耆域語，告諸比丘：「從今聽諸比丘作浴室，為除病故於中浴。」

有諸比丘裸形浴，更相揩摩，又裸形出浴處。諸白衣譏呵言：「此諸沙門皆如尼揵，無有風法。」諸比丘以是白佛，佛以是事集比丘僧，呵責已，告諸比丘：「從今聽著浴衣，不聽裸形浴！裸形、相揩，一一皆突吉羅。」

有諸比丘浴時出外，以背揩壁、樹木，還入水灌，傷破其身。佛言：「不應爾！聽用蒲桃皮、摩樓皮、澡豆等，諸去垢物。」

諸比丘隨知識與澡豆等，佛言：「應等與。」

佛在舍衛城。爾時跋難陀反披拘攝，于闇中作四腳行，怖諸比丘。諸比丘以是白佛，佛言：「不應爾，若反披拘攝、作四腳行，皆突吉羅！」

諸比丘房內患熱，欲反披拘攝。佛言：「房內聽。」

有諸比丘眠時無枕，佛言：「聽作枕。」

有諸比丘患虱，佛言：「聽拾去。」

【現代漢語翻譯】 現代漢語譯本： 被毒蟲叮咬，一些比丘（bhikkhus，佛教僧侶）稟告佛陀（Buddha），佛陀說：『你們用這個咒語，為他們祈禱，讓他們得到安寧。』比丘們接受教導後去唸咒，被叮咬的人就痊癒了。

又有比丘到處被蛇咬傷，他們將此事稟告佛陀，佛陀說：『允許製作咒語，根據情況治療。』

當時，一些比丘食用過多美食，導致疾病增加。耆域（Jivaka，一位著名的醫生）早上前往佛陀處，頂禮佛足，稟告佛陀說：『世尊！現在比丘們食用過多美食，導致疾病增加。希望允許在浴室中沐浴，去除這些疾病！』佛陀因為這件事召集比丘僧團，用耆域的話語告訴比丘們：『從今以後允許比丘們建造浴室，爲了去除疾病在其中沐浴。』

一些比丘裸體沐浴，互相摩擦身體，又裸體走出浴室。一些在家居士譏諷說：『這些沙門（sramanas，出家修行者）都像尼揵（Niganthas，耆那教徒），沒有羞恥之心。』比丘們將此事稟告佛陀，佛陀因為這件事召集比丘僧團，呵斥他們后，告訴比丘們：『從今以後允許穿著浴衣，不允許裸體沐浴！裸體、互相摩擦，每一項都是突吉羅（dukkhata，一種輕罪）。』

一些比丘沐浴時走到外面，用背摩擦墻壁、樹木，然後回到水中沖洗，損傷了身體。佛陀說：『不應該這樣做！允許使用蒲桃皮（puta-皮的一種）、摩樓皮（maru-皮的一種）、澡豆（soap nuts）等，各種去除污垢的東西。』

比丘們隨意地將澡豆等物品給予相熟的人，佛陀說：『應該平等地給予。』

佛陀在舍衛城（Sravasti，古印度城市）。當時，跋難陀（Bhallika，比丘名）反穿僧裙，在黑暗中四腳著地行走，恐嚇比丘。比丘們將此事稟告佛陀，佛陀說：『不應該這樣做，如果反穿僧裙、四腳著地行走，都是突吉羅！』

一些比丘房間內悶熱，想要反穿僧裙。佛陀說：『在房間內允許。』

一些比丘睡覺時沒有枕頭，佛陀說：『允許製作枕頭。』

一些比丘生了虱子，佛陀說：『允許撿掉。』

【English Translation】 English version: Bitten by insects, some bhikkhus (Buddhist monks) reported to the Buddha (the Enlightened One). The Buddha said, 'Use this mantra to pray for them, so that they may find peace.' The bhikkhus, having received the instruction, chanted the mantra, and those who had been bitten were healed.

Again, some bhikkhus were bitten by snakes in various places. They reported this to the Buddha, who said, 'It is permitted to create spells and treat them accordingly.'

At that time, some bhikkhus ate too much delicious food, which increased their illnesses. Jivaka (a famous physician) went to the Buddha in the morning, bowed at his feet, and reported, 'Venerable One! Now the bhikkhus are eating too much delicious food, which is increasing their illnesses. May it be permitted to bathe in the bathroom to remove these ailments!' The Buddha gathered the bhikkhu sangha (monastic community) because of this matter, and told the bhikkhus in Jivaka's words, 'From now on, bhikkhus are allowed to build bathrooms and bathe in them to remove illnesses.'

Some bhikkhus bathed naked, rubbing each other's bodies, and walked out of the bathroom naked. Some laypeople ridiculed them, saying, 'These sramanas (ascetics) are like the Niganthas (Jains), without any sense of shame.' The bhikkhus reported this to the Buddha, who gathered the bhikkhu sangha because of this matter, rebuked them, and told the bhikkhus, 'From now on, it is permitted to wear bathing clothes; it is not permitted to bathe naked! Being naked, rubbing each other, each is a dukkata (a minor offense).'

Some bhikkhus went outside while bathing, rubbing their backs against walls and trees, and then returned to the water to rinse, injuring their bodies. The Buddha said, 'This should not be done! It is permitted to use puta-skin (a type of skin), maru-skin (a type of skin), soap nuts, and other things to remove dirt.'

The bhikkhus arbitrarily gave soap nuts and other items to those they knew well. The Buddha said, 'They should be given equally.'

The Buddha was in Sravasti (an ancient Indian city). At that time, Bhallika (name of a bhikkhu) wore his robe inside out and walked on all fours in the dark, frightening the bhikkhus. The bhikkhus reported this to the Buddha, who said, 'This should not be done. If you wear your robe inside out and walk on all fours, it is a dukkata!'

Some bhikkhus felt hot inside their rooms and wanted to wear their robes inside out. The Buddha said, 'It is permitted inside the room.'

Some bhikkhus had no pillows when they slept. The Buddha said, 'It is permitted to make pillows.'

Some bhikkhus had lice. The Buddha said, 'It is permitted to pick them off.'

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諸比丘拾著房內，還入衣中。佛言：「聽拾著房外。」

諸比丘雨時拾著水中，佛言：「應拾著弊物中，慈心舉之。」

有諸比丘患蚤，佛言：「聽敷物著地掃去；若在薦席中，聽日曝去。」

有諸比丘患壁虱，佛言：「聽除卻，密泥。」

有諸老病比丘患寒，欲于房內燃火。佛言：「寒時聽燃。」

諸比丘燃火燒壞地敷、熏屋。佛言：「聽作火爐在屋外燃，煙盡將入。」

諸比丘不知以何物作，佛言：「聽用銅、鐵、泥、石作之，聽僧、四方僧私畜，又聽因地作火爐。」

諸比丘過中用缽飲。佛言：「過中不應用缽飲。聽別作飲器，用銅、鐵、瓦作。」

有一比丘于德叉尸羅國夏安居竟，到舍衛祇洹，至佛所，頭面禮足，白佛言：「如此國歠粥，彼國飲麨漿。愿聽諸比丘晨朝飲麨漿。」佛言：「聽飲。」

諸比丘飲時須鹽，佛言：「聽畜鹽，聽僧、四方僧私畜，聽作抄鹽物。」

諸比丘便作眾生形、或作人手持抄鹽。佛言：「不聽作此諸形。」

時諸白衣以盤器奠食與諸比丘，諸比丘不敢受，便譏呵言：「沙門釋子不堪受供養！」以是白佛，佛言：「聽受。」

有諸比丘于缽中歠粥，苦熱不可捉。佛言：「聽別作歠粥器。」

諸

【現代漢語翻譯】 現代漢語譯本 諸位比丘在房內拾掇東西，然後又放回衣物里。佛說：『允許在房外拾掇。』 諸位比丘下雨時在水中拾掇東西，佛說：『應該在髒東西里拾掇，用慈悲心拿起來。』 有些比丘苦於跳蚤，佛說：『允許鋪東西在地上掃除；如果在坐墊里，允許放在太陽下曝曬。』 有些比丘苦於壁虱，佛說：『允許除去，用泥封好。』 有些年老生病的比丘苦於寒冷，想在房內生火。佛說：『寒冷時允許生火。』 諸位比丘生火燒壞了地上的鋪蓋、燻黑了房屋。佛說：『允許在屋外做火爐生火，等煙散盡了再拿進屋。』 諸位比丘不知道用什麼東西做火爐，佛說：『允許用銅、鐵、泥、石製作，允許僧團、四方僧團私自擁有，又允許就地取材製作火爐。』 諸位比丘過了中午用缽喝東西。佛說：『過了中午不應用缽喝東西。允許另外製作飲器，用銅、鐵、瓦製作。』 有一位比丘在德叉尸羅國（Taxila，古印度城市）夏季安居結束后，到達舍衛祇洹（Jetavana Vihara，祇園精舍），到佛陀處，頂禮佛足，稟告佛陀說：『這個國家喝粥，那個國家喝炒麵漿。希望允許諸位比丘早晨喝炒麵漿。』佛說：『允許喝。』 諸位比丘喝的時候需要鹽，佛說：『允許儲存鹽，允許僧團、四方僧團私自擁有，允許製作取鹽的器具。』 諸位比丘就製作成眾生的形狀、或者做成人手拿著取鹽的器具。佛說：『不允許製作這些形狀。』 當時有些在家居士用盤子盛放食物供養諸位比丘，諸位比丘不敢接受，就譏諷說：『沙門釋子不值得接受供養！』因此稟告佛陀，佛說：『允許接受。』 有些比丘用缽喝粥，覺得太燙難以拿住。佛說：『允許另外製作喝粥的器具。』

【English Translation】 English version The bhikkhus were picking things up in the room and putting them back in their robes. The Buddha said, 'It is permitted to pick things up outside the room.' The bhikkhus were picking things up in the water when it was raining. The Buddha said, 'You should pick them up in dirty things, and lift them up with a compassionate heart.' Some bhikkhus were suffering from fleas. The Buddha said, 'It is permitted to spread something on the ground and sweep them away; if they are in the mat, it is permitted to expose them to the sun.' Some bhikkhus were suffering from bedbugs. The Buddha said, 'It is permitted to remove them and seal the cracks with mud.' Some old and sick bhikkhus were suffering from the cold and wanted to light a fire in the room. The Buddha said, 'It is permitted to light a fire when it is cold.' The bhikkhus lit a fire and burned the ground covering and smoked the house. The Buddha said, 'It is permitted to make a stove outside the house and light the fire, and bring it in after the smoke has cleared.' The bhikkhus did not know what to make the stove with. The Buddha said, 'It is permitted to make it with copper, iron, mud, or stone. It is permitted for the Sangha (monastic community), the Sangha of the four directions to own it privately, and it is also permitted to make a stove on the spot.' The bhikkhus were drinking from their bowls after midday. The Buddha said, 'It is not permitted to drink from the bowl after midday. It is permitted to make another drinking vessel, made of copper, iron, or earthenware.' A bhikkhu, after completing the summer retreat in Taxila (ancient city in India), arrived at Jetavana Vihara (monastery in Sravasti), went to the Buddha, prostrated himself at his feet, and said to the Buddha, 'In this country they drink porridge, and in that country they drink roasted barley flour gruel. I wish to ask that the bhikkhus be allowed to drink roasted barley flour gruel in the morning.' The Buddha said, 'It is permitted to drink.' The bhikkhus needed salt when drinking. The Buddha said, 'It is permitted to store salt, it is permitted for the Sangha (monastic community), the Sangha of the four directions to own it privately, and it is permitted to make a salt-scooping utensil.' The bhikkhus then made the shape of living beings or made a human hand holding a salt-scooping utensil. The Buddha said, 'It is not permitted to make these shapes.' At that time, some laypeople offered food to the bhikkhus in trays, but the bhikkhus did not dare to accept it and ridiculed them, saying, 'The Shramana (ascetic) Sakyaputtas (followers of Sakyamuni) are not worthy of receiving offerings!' Therefore, they reported this to the Buddha, and the Buddha said, 'It is permitted to accept.' Some bhikkhus were drinking porridge from their bowls and found it too hot to hold. The Buddha said, 'It is permitted to make another porridge-drinking vessel.'

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比丘擎食患重。佛言：「聽安機。」

諸比丘便作種種形腳機。佛言：「不聽作。」

諸比丘至白衣舍，白衣以種種形腳機下食，諸比丘不敢食。佛言：「白衣家聽受，但不聽自畜。」

諸比丘須犍恣。佛言：「聽畜，用銅、鐵、瓦、石作。」

有諸白衣持粥與諸比丘，諸比丘不知著何處分之。佛言：「聽作盆杅，安環耳。行粥時應問：『別有病人粥不？』若無，應先與病人。」

時毗舍佉母欲令眾僧于住處煮粥，佛言：「聽。」

諸比丘不知著米處。佛言：「應著𥳊席上。」

米中有谷不知云何？佛言：「聽畜臼杵，令凈人簸之。」

不知以何物簸米，佛言：「聽畜簸箕。」

諸比丘須釜，佛言：「聽畜，用銅、鐵、瓦、石作。」

諸比丘須杓，佛言：「亦聽作，除漆樹，余木皆聽用。」

有病比丘欲得美粥，佛言：「聽凈人為作；若無凈人，聽比丘凈洗燒器、著水，令凈人洮豆、米著中，比丘然後燃火。粥熟，更從凈人受持與病人。」

諸比丘米多無著處，佛言：「聽細泥一房，凈掃地以安之。」

米盡，諸比丘住，聞米臭。佛言：「聽香泥塗地。」

佛在拘薩羅國遊行人間，與大比丘千二百五十人俱，到都夷婆羅門聚

【現代漢語翻譯】 現代漢語譯本 有比丘因為用手擎著食物而感到勞累。佛陀說：『允許使用機座。』 眾比丘於是製作了各種形狀的腳踏式機座。佛陀說：『不允許製作。』 眾比丘到在家居士的住所，在家居士用各種形狀的腳踏式機座送上食物，眾比丘不敢食用。佛陀說：『允許在家居士家中使用，但不允許自己擁有。』 眾比丘需要須犍恣（一種濾水器）。佛陀說：『允許擁有，用銅、鐵、瓦、石製作。』 有些在家居士拿著粥給眾比丘，眾比丘不知道放在哪裡分發。佛陀說：『允許製作盆杅（盛粥的器皿），安上環耳。施粥時應該問：『有沒有其他病人需要粥？』如果沒有，應該先給病人。』 當時，毗舍佉母（Visakha-mata，一位著名的女施主）想讓眾僧在住處煮粥，佛陀說：『允許。』 眾比丘不知道把米放在哪裡。佛陀說：『應該放在𥳊席（一種草蓆）上。』 米中有穀子，不知道怎麼辦？佛陀說：『允許擁有臼杵（舂米的工具），讓凈人（不犯戒律的在家信徒）簸米。』 不知道用什麼東西簸米，佛陀說：『允許擁有簸箕。』 眾比丘需要釜（一種鍋）。佛陀說：『允許擁有，用銅、鐵、瓦、石製作。』 眾比丘需要杓（一種勺子）。佛陀說：『也允許製作，除了漆樹，其餘的木頭都允許使用。』 有生病的比丘想要美味的粥，佛陀說：『允許凈人為其製作；如果沒有凈人，允許比丘清洗燒煮的器皿、放入水，讓凈人淘洗豆、米放入其中，比丘然後點火。粥煮熟后，再從凈人手中接過拿給病人。』 眾比丘米多沒有地方放，佛陀說：『允許用細泥建造一個房間，乾淨地打掃地面用來放置。』 米吃完了，眾比丘住在那裡，聞到米臭味。佛陀說：『允許用香泥塗抹地面。』 佛陀在拘薩羅國（Kosala，古印度十六大國之一）**人間，與一千二百五十位大比丘一起，到達都夷婆羅門聚（Todi-brahmana-grama，一個婆羅門村落）。

【English Translation】 English version A Bhikshu (monk) was suffering from holding food in his hands. The Buddha said, 'Permission is granted to use a stand.' The Bhikshus then made various kinds of foot-operated stands. The Buddha said, 'Permission is not granted to make them.' The Bhikshus went to the homes of laypeople, and the laypeople offered food using various kinds of foot-operated stands, but the Bhikshus did not dare to eat it. The Buddha said, 'Permission is granted to receive it in the homes of laypeople, but it is not permitted to own them oneself.' The Bhikshus needed a Sugandhi (water filter). The Buddha said, 'Permission is granted to own one, made of copper, iron, tile, or stone.' Some laypeople brought congee (rice porridge) to the Bhikshus, but the Bhikshus did not know where to put it to distribute it. The Buddha said, 'Permission is granted to make a bowl (vessel for congee), with ring handles. When distributing congee, one should ask: 'Are there any other sick people who need congee?' If not, it should be given to the sick person first.' At that time, Visakha-mata (Visakha's mother, a famous female benefactor) wanted the Sangha (monastic community) to cook congee at the dwelling place. The Buddha said, 'Permission is granted.' The Bhikshus did not know where to put the rice. The Buddha said, 'It should be placed on a Trina-siti (grass mat).' There is grain mixed in with the rice; what should be done? The Buddha said, 'Permission is granted to own a mortar and pestle (tools for husking rice), and to have a layperson (Upasaka, a lay devotee) winnow it.' They did not know what to use to winnow the rice. The Buddha said, 'Permission is granted to own a winnowing basket.' The Bhikshus needed a pot (cooking pot). The Buddha said, 'Permission is granted to own one, made of copper, iron, tile, or stone.' The Bhikshus needed a ladle (spoon). The Buddha said, 'Permission is also granted to make one, except from the lacquer tree; all other woods are permitted to be used.' A sick Bhikshu wanted delicious congee. The Buddha said, 'Permission is granted for a layperson to make it for him; if there is no layperson, permission is granted for the Bhikshu to clean the cooking vessel, put water in it, and have the layperson wash the beans and rice and put them in it, and then the Bhikshu can light the fire. When the congee is cooked, he should receive it from the layperson and give it to the sick person.' The Bhikshus had a lot of rice and nowhere to put it. The Buddha said, 'Permission is granted to build a room of fine mud, and clean the floor to place it there.' The rice was finished, and the Bhikshus stayed there and smelled the odor of rice. The Buddha said, 'Permission is granted to plaster the ground with fragrant mud.' The Buddha was in the Kosala (ancient Indian kingdom) country **among the people, together with a thousand two hundred and fifty great Bhikshus, and arrived at Todi-brahmana-grama (a Brahmin village).

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落，在道側娑羅樹下，敷座坐息，佛便微笑。阿難作是念：「諸佛不以無緣而笑，今佛微笑必有因緣。」即偏露右肩，䠒跪問佛。佛言：「阿難！過去世時有王名禁寐，有一女，生時自然著金華鬘，即集諸臣議為作字，皆言：『應問相師婆羅門。』即敕相師皆集，令為作字。相師言：『此女生，著自然金華鬘，應字為摩梨尼。』即用字之。王甚愛重，訪問國中，與同日生女取給左右。時國內有五百女人與同日生，皆錄其名以充驅使。年既長大，王所供養五百婆羅門，敕令供養，告言：『汝當如我，日作五百釜羹，隨彼所好，而供養之。』女即如敕供養諸婆羅門。食竟，輒與五百女人乘四馬車遊戲園觀，從園至園，從觀至觀，日日常爾。

「時迦葉佛於一園中住，御者至佛所住園，輒回車不入。女問御者：『我於國界無園不入，汝何故常避此園？』答言：『此中有一禿頭沙門名曰迦葉，不宜見之，是故不入。』女言：『沙門迦葉何豫人事？便可回車入此園觀。』即回車入，盡通車處，步進園中，遙見迦葉佛容顏殊特，猶若金山。見已，發歡喜心，前至佛所，頭面禮足，卻住一面。佛為說種種妙法，示教利喜，乃至見法得果已，受三歸五戒。從坐起，禮佛足，右繞而去。去不久作是念：『我常以五百釜羹日再供養五

【現代漢語翻譯】 現代漢語譯本：佛陀降落在一處道路旁的娑羅樹下，鋪設座位休息，這時佛陀露出了微笑。阿難心想：『諸佛不會無緣無故地微笑，現在佛陀微笑必定有其原因。』於是他偏袒右肩，跪下向佛陀請教。佛陀說：『阿難！過去世時，有一位國王名叫禁寐（King Forbidden-to-Sleep），他有一個女兒，出生時自然帶著金色的花鬘（golden garland），於是召集各位大臣商議為她取名字，大臣們都說：『應該詢問相師婆羅門（fortune-teller Brahman）。』國王便下令召集所有相師，讓他們為女兒取名字。相師說：『這個女孩出生時，帶著天然的金色花鬘，應該取名為摩梨尼（Malini）。』於是就用了這個名字。國王非常喜愛和重視她，在全國範圍內尋找與她同一天出生的女孩，把她們召集到她身邊供她差遣。當時國內有五百個女孩與她同一天出生，都記錄了她們的名字，讓她們充當使女。等到她長大后，國王供養著五百位婆羅門，便命令摩梨尼供養他們，並告訴她說：『你應該像我一樣，每天做五百釜的羹湯，按照他們的喜好來供養他們。』摩梨尼就按照國王的命令供養這些婆羅門。他們吃完飯後，摩梨尼就和五百個女孩一起乘坐四匹馬拉的車，在各個花園和觀賞地遊玩，每天都是這樣。』 『當時，迦葉佛（Kasyapa Buddha）住在一個園林中，摩梨尼的馬車伕到了迦葉佛所在的園林，總是掉轉車頭不進去。摩梨尼問馬車伕：『我在國內沒有哪個園林是不進去的，你為什麼總是避開這個園林？』馬車伕回答說：『這裡面有一個禿頭的沙門（Shramana，指佛教出家人），名叫迦葉，不宜見到他，所以不進去。』摩梨尼說：『沙門迦葉與我有什麼關係？可以掉轉車頭進入這個園林觀賞。』於是就掉轉車頭進入園林，走遍了所有能通車的地方，然後步行進入園中，遠遠地看見迦葉佛容貌非常特別，就像一座金山。看到后，她生起了歡喜心，走到佛陀面前，頭面頂禮佛足，然後退到一旁站立。佛陀為她宣說了種種妙法，開示教導，使她受益，乃至見法得果，接受了三歸五戒（Three Refuges and Five Precepts）。她從座位上站起來，禮拜佛足，然後向右繞行離去。離去不久，她心想：『我經常用五百釜羹湯每天兩次供養五百位婆羅門，'

【English Translation】 English version: The Buddha descended and sat down to rest under a Sal tree by the side of the road, spreading out a seat. At that moment, the Buddha smiled. Ananda thought to himself, 'The Buddhas do not smile without a reason. The Buddha's smile now must have a cause.' So he bared his right shoulder, knelt down, and asked the Buddha. The Buddha said, 'Ananda! In a past life, there was a king named King Forbidden-to-Sleep (King Forbidden-to-Sleep). He had a daughter who was born naturally wearing a golden garland (golden garland). So he gathered his ministers to discuss giving her a name. The ministers all said, 'We should ask the fortune-teller Brahman (fortune-teller Brahman).' The king then ordered all the fortune-tellers to gather and have them give the daughter a name. The fortune-tellers said, 'This girl was born wearing a natural golden garland, she should be named Malini (Malini).' So they used this name. The king loved and valued her very much, searching the country for girls born on the same day as her, and summoning them to her side to serve her. At that time, there were five hundred girls in the country born on the same day as her, and their names were all recorded to be her servants. When she grew up, the king was supporting five hundred Brahmans, so he ordered Malini to support them, and told her, 'You should be like me, making five hundred cauldrons of soup every day, according to their preferences, to support them.' Malini then followed the king's order to support these Brahmans. After they finished eating, Malini would ride in a four-horse carriage with five hundred girls, playing in various gardens and scenic spots, every day like this.' 'At that time, Kasyapa Buddha (Kasyapa Buddha) was living in a garden. When Malini's charioteer arrived at the garden where Kasyapa Buddha was, he always turned the carriage around and did not enter. Malini asked the charioteer, 'There is no garden in the country that I do not enter, why do you always avoid this garden?' The charioteer replied, 'There is a bald-headed Shramana (Shramana, referring to a Buddhist monk) named Kasyapa in here, it is not appropriate to see him, so I do not enter.' Malini said, 'What does the Shramana Kasyapa have to do with me? You can turn the carriage around and enter this garden to view it.' So he turned the carriage around and entered the garden, traveling through all the places where the carriage could pass, and then walked into the garden, seeing Kasyapa Buddha from afar with an exceptionally special appearance, like a golden mountain. After seeing him, she gave rise to joy, went to the Buddha, bowed her head and face at his feet, and then retreated to stand on one side. The Buddha spoke to her about all kinds of wonderful Dharma, instructing and teaching her, benefiting her, and even seeing the Dharma and attaining the fruit, accepting the Three Refuges and Five Precepts (Three Refuges and Five Precepts). She stood up from her seat, bowed to the Buddha's feet, and then circumambulated to the right and left. Not long after leaving, she thought to herself, 'I often use five hundred cauldrons of soup twice a day to support five hundred Brahmans,'

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百婆羅門，此非福田不應受施！寧可更作極美飲食供養迦葉世尊。』念已敕作，日送供養。

「時諸婆羅門聞摩梨尼已作迦葉佛弟子，更以上饌供養迦葉，生嫉姤心，作是議：『我等當作方便共殺此女。』於時禁寐王夜得十一種夢，夢見樹長四指便生華；夢見華即成果；夢見犢子耕，大牛住視；夢見三釜並煮飯，而兩邊釜飯各跳相入，不墮中央；夢見駱駝兩頭食草；夢見馬母反飲駒乳；夢見金缽于空中行；夢見野狐尿金缽中；夢見獼猴坐金床上；夢見賣牛頭栴檀，猶如腐草；夢見水中央濁，四邊清凈。旦集諸群臣廣說上夢，而訪問之：『為是何夢？』眾臣言：『應問相師婆羅門。』即召問之。諸婆羅門作是念：『我等志殺此女，今得之矣！』便語王言：『此夢不吉！或當失國，或以命終。』王又問：『頗有方便免斯災乎？』答言：『有！而是王所愛念，必不能用。』王言：『但說！』相師言：『王某甲象、某甲馬、某甲大臣、某甲大婆羅門，將五百特牛、五百水牛、五百牸犢、五百特犢、五百羖羊、五百犍羊、王女摩梨尼及其五百眷屬，卻後七日於四衢道中，殺以祠天，此災可滅。若不作，是禍不可免！』王聞信之，即敕令辦，便呼其女具以事語，聽六日內隨意所愿。

「女白王言：『甚不惜死。愿第一

【現代漢語翻譯】 現代漢語譯本：百婆羅門（Brahmin，古印度祭司階層的人），『這些人不是真正的福田（merit field，指能種福報的田地），不應該接受供養！不如用更好的美食供養迦葉世尊（Kasyapa Buddha，過去七佛之一）。』想到這裡，國王下令準備，每天送去供養。 當時，婆羅門們聽說摩梨尼（Mallini，人名）已經做了迦葉佛（Kasyapa Buddha）的弟子，反而用更好的食物供養迦葉佛（Kasyapa Buddha），心生嫉妒，商議說：『我們應該想個辦法一起殺了這個女子。』這時，禁寐王（King Kinmaya，國王名）晚上做了十一種夢，夢見樹長了四指就開花；夢見花立刻結果；夢見小牛耕地，大牛站在一旁觀看；夢見三個鍋一起煮飯，兩邊的鍋里的飯各自跳到一起，不掉到中間的鍋里；夢見駱駝兩頭吃草；夢見母馬反過來喝小馬的奶；夢見金缽在空中飛行；夢見野狐貍往金缽里撒尿；夢見獼猴坐在金床上；夢見賣牛頭栴檀（Sandalwood，一種名貴的木材），就像賣腐爛的草一樣；夢見水中央渾濁，四周清澈。早上，國王召集大臣，詳細地說了這些夢，並詢問他們：『這是什麼夢？』大臣們說：『應該問相師婆羅門（Brahmin）。』國王就召來詢問。婆羅門們心想：『我們正想殺這個女子，現在機會來了！』就對國王說：『這個夢不吉利！可能會失去國家，或者因此喪命。』國王又問：『有什麼辦法可以避免這個災禍嗎？』回答說：『有！但是國王您所喜愛的人，一定不忍心這樣做。』國王說：『說來聽聽！』相師說：『用國王您最喜愛的某甲象、某甲馬、某甲大臣、某甲大婆羅門（Brahmin），加上五百頭公牛、五百頭水牛、五百頭母牛、五百頭小公牛、五百隻公山羊、五百隻閹割過的羊、王女摩梨尼（Mallini）和她的五百名眷屬，七天後在四通八達的道路上，殺了他們來祭天，這個災禍就可以消除。如果不這樣做，這個災禍就無法避免！』國王聽信了他們的話，立刻下令準備，並叫來他的女兒，把事情詳細地告訴了她，允許她在六天內隨意做她想做的事情。 女兒對國王說：『我一點也不吝惜自己的生命。我希望第一件事是，

【English Translation】 English version: The hundred Brahmins (Brahmin, a member of the priestly class in ancient India) thought, 'These are not true fields of merit (merit field, referring to a field where blessings can be cultivated) and should not receive offerings! It would be better to offer the best food to Kasyapa Buddha (Kasyapa Buddha, one of the Seven Buddhas of the Past).' With this thought, the king ordered preparations to be made and sent offerings daily. At that time, when the Brahmins heard that Mallini (Mallini, a personal name) had become a disciple of Kasyapa Buddha (Kasyapa Buddha), they became jealous of her offering better food to Kasyapa Buddha (Kasyapa Buddha) and plotted, 'We should find a way to kill this woman together.' At that time, King Kinmaya (King Kinmaya, a king's name) had eleven dreams at night: he dreamed of a tree that grew four fingers and then blossomed; he dreamed that the flowers immediately bore fruit; he dreamed of a calf plowing while a large ox stood watching; he dreamed of three pots cooking rice together, with the rice from the pots on either side jumping together without falling into the middle pot; he dreamed of a camel eating grass from both ends; he dreamed of a mother horse drinking the milk of her foal; he dreamed of a golden bowl flying in the sky; he dreamed of a wild fox urinating into the golden bowl; he dreamed of a macaque sitting on a golden bed; he dreamed of selling sandalwood (Sandalwood, a precious wood) from a bull's head as if it were rotten grass; he dreamed that the center of the water was muddy while the surroundings were clear. In the morning, the king gathered his ministers, described the dreams in detail, and asked them, 'What are these dreams?' The ministers said, 'You should ask the Brahmin (Brahmin) diviners.' The king summoned them and asked. The Brahmins thought, 'We were planning to kill this woman, and now the opportunity has come!' They said to the king, 'These dreams are not auspicious! You may lose the kingdom or die because of them.' The king asked, 'Is there any way to avoid this disaster?' They replied, 'Yes! But it involves someone the king loves, and you will surely be unwilling to do it.' The king said, 'Tell me!' The diviners said, 'Take your favorite elephant, horse, minister, and great Brahmin (Brahmin), along with five hundred bulls, five hundred water buffaloes, five hundred cows, five hundred young bulls, five hundred male goats, five hundred castrated goats, Princess Mallini (Mallini), and her five hundred attendants, and in seven days, kill them at the crossroads to sacrifice to the heavens. This disaster can be averted. If you do not do this, the disaster cannot be avoided!' The king believed them and immediately ordered preparations to be made. He called his daughter and told her the details, allowing her to do whatever she wished for six days. The daughter said to the king, 'I do not cherish my life at all. My first wish is,'

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日，與城中人民，男女大小到迦葉佛所。』王即聽之。於是悉召城內，前後圍繞往到迦葉所。佛為說種種妙法，示教利喜，乃至見法得果，受三歸五戒。『愿第二日，與王眾臣共往佛所。愿第三日，與諸王子共往佛所。愿第四日，與諸王女共往佛所。愿第五日，與王夫人、婇女共往佛所。愿第六日，與王共往佛所。』王悉聽之，皆見法得果，受三歸五戒亦如上說。王得果已，以十一種夢問迦葉佛：『此夢有何報應？』佛言：『此十一夢乃為當來，不為今也！夢見小樹生華者：于當來世有佛，出於百歲人中，名釋迦牟尼如來、應供、等正覺。爾時人年三十便已頭白。夢見華即成果者，爾時二十歲人，便已生兒。夢見犢子耕，大牛住視者：爾時人兒領家事，父母不得自在。夢見三釜並煮飯，兩邊釜飯各跳相入，不墮中央釜者：爾時富者更相惠施，而貧者不得。夢見駱駝兩頭食草者：爾時王有群臣，既食王祿，復取民物。夢見馬母反飲駒乳者：爾時母嫁女已，反從求食。夢見金缽于虛空中行者：爾時雨不時節，亦不周普。夢見野狐尿金缽中者：爾時人民唯富是婚，不擇本姓。夢見獼猴坐金床上者：爾時國王用非法治政，暴虐無道。夢見牛頭栴檀賣與腐草同價者：爾時釋種沙門貪利養故，與白衣說法。夢見水中央濁，四邊清者

【現代漢語翻譯】 『然後，國王請求與城中的人民，無論男女老少，一同前往迦葉佛（Kashyapa Buddha）的住所。』國王立刻應允。於是召集城內所有人，前後簇擁著前往迦葉佛處。佛陀為他們宣講種種微妙的佛法，開示教導，使他們心生歡喜，乃至見到真理獲得果位，皈依三寶，受持五戒。『我希望第二天，與眾大臣一同前往佛陀處。希望第三天，與各位王子一同前往佛陀處。希望第四天，與各位王女一同前往佛陀處。希望第五天，與王后、嬪妃、宮女一同前往佛陀處。希望第六天，與國王您一同前往佛陀處。』國王全部應允，他們都見到真理獲得果位，皈依三寶，受持五戒，情況與之前所說相同。國王獲得果位后，用十一種夢境詢問迦葉佛：『這些夢境預示著什麼？』佛陀說：『這十一種夢境預示著未來，而不是現在！夢見小樹開花：在未來的時代，會有一尊佛陀出現于百歲人壽的時代，名為釋迦牟尼如來（Shakyamuni Tathagata）、應供（Arhat）、等正覺（Samyaksambuddha）。那時的人們三十歲頭髮就白了。夢見花立刻結果：那時二十歲的人，就已經生兒育女。夢見小牛耕地，大牛站在一旁觀看：那時年輕人當家作主，父母不得自由。夢見三個鍋一起煮飯，兩邊的鍋里的飯各自跳入，卻不掉入中間的鍋里：那時富人之間互相施捨，而窮人卻得不到好處。夢見駱駝兩頭都在吃草：那時國王的群臣，既享受著國王的俸祿，又搜刮百姓的財物。夢見母馬反而喝小馬的奶：那時母親嫁出女兒后，反而向女兒索取食物。夢見金缽在天空中飛行：那時降雨不合時節，也不普遍。夢見野狐向金缽中撒尿：那時人們只看重財富來選擇婚姻，不選擇原本的姓氏。夢見獼猴坐在金床上：那時國王用不合法的手段治理國家，暴虐無道。夢見牛頭栴檀（牛頭旃檀，一種珍貴的香木）與腐爛的草賣相同的價格：那時釋迦族的沙門（Shramana，佛教出家修行者）因為貪圖供養，而為在家居士說法。夢見水中央渾濁，四周清澈：

【English Translation】 『Then, the king requested to go to Kashyapa Buddha's (Kashyapa Buddha) place with the people of the city, men, women, old, and young.』 The king immediately agreed. So he summoned everyone in the city, and they went to Kashyapa's place, surrounded from the front and back. The Buddha preached various wonderful Dharmas for them, instructing and delighting them, until they saw the Dharma and attained the fruit, took refuge in the Three Jewels, and observed the Five Precepts. 『I wish to go to the Buddha's place with the ministers on the second day. I wish to go to the Buddha's place with the princes on the third day. I wish to go to the Buddha's place with the princesses on the fourth day. I wish to go to the Buddha's place with the queen, concubines, and palace women on the fifth day. I wish to go to the Buddha's place with the king on the sixth day.』 The king agreed to all of this, and they all saw the Dharma and attained the fruit, took refuge in the Three Jewels, and observed the Five Precepts, as described above. After the king attained the fruit, he asked Kashyapa Buddha about eleven dreams: 『What are the portents of these dreams?』 The Buddha said: 『These eleven dreams foretell the future, not the present! Dreaming of a small tree blossoming: In the future age, a Buddha will appear in an age when people live to be a hundred years old, named Shakyamuni Tathagata (Shakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). At that time, people will have white hair at the age of thirty. Dreaming of flowers immediately bearing fruit: At that time, people will have children at the age of twenty. Dreaming of a calf plowing, and a large ox standing by watching: At that time, young people will be in charge of the household, and parents will not be free. Dreaming of three pots cooking rice together, with the rice from the pots on either side jumping into each other, but not falling into the pot in the middle: At that time, the rich will give to each other, but the poor will not benefit. Dreaming of a camel eating grass at both ends: At that time, the king's ministers will both enjoy the king's salary and plunder the people's property. Dreaming of a mare drinking the foal's milk: At that time, mothers will marry off their daughters and then demand food from them. Dreaming of a golden bowl flying in the sky: At that time, rain will not be timely or widespread. Dreaming of a wild fox urinating into a golden bowl: At that time, people will only value wealth when choosing a marriage partner, and will not consider the original family name. Dreaming of a monkey sitting on a golden bed: At that time, the king will govern the country with illegal means, and will be tyrannical and without morality. Dreaming of ox-head sandalwood (ox-head sandalwood, a precious fragrant wood) being sold at the same price as rotten grass: At that time, Shramanas (Shramana, Buddhist renunciates) of the Shakya clan will preach the Dharma to laypeople because they are greedy for offerings. Dreaming of the water being muddy in the center and clear on all sides:

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：爾時佛法中國先滅，邊國反盛。』佛言：『王十一夢所為如此，于大王身無有不祥。』王即于座上敕諸群臣，所欲祠天之物，今悉施以無畏。『吾從今寧自失命，不故殺生，況殺人乎！不故傷蟲蟻，況女及諸人等乎！』」

佛告阿難：「彼迦葉佛般泥洹后，其王為佛起金銀塔，縱廣半由旬，高一由旬；累金銀墼一一相間，今猶在地中。」佛即出塔示諸四眾，迦葉佛全身舍利，儼然如本。

佛因此事取一摶泥，而說偈言：

「雖得閻浮檀，　　百千金寶利， 　不如一團泥，　　為佛起塔廟。」

示已，還復故處。佛便以四摶泥，泥塔沒處；千二百五十比丘亦各上泥四摶。於是諸比丘欲于所泥處，為迦葉佛起塔。佛言：「聽起。」即便共起。是時于閻浮提地上最初起塔。

其後諸比丘欲為阿羅漢諸聲聞、辟支佛起塔。佛言：「聽有四種人應起塔，如來、聖弟子、辟支佛、轉輪聖王。」

諸比丘欲作露塔、屋塔、無壁塔，欲于內作龕像，于外作欄楯，欲作承露盤，欲于塔前作銅、鐵、石、木柱，上作象、師子種種獸形，欲于塔左右種樹。佛皆聽之。

時諸外道亦自作塔，種種供養，眾人見起信樂心。諸比丘作是念：「佛若聽我等種種供養塔者，眾人亦當起信樂心。」佛亦聽之。

【現代漢語翻譯】 現代漢語譯本：當時佛法在中國先衰落，反而在邊遠國家興盛。』佛說：『國王做的十一個夢就是這個預兆，但對大王您自身並沒有什麼不祥。』國王立刻在座位上下令各位大臣，原本打算用來祭天的物品，現在全部用來施捨給需要幫助的人，讓他們無所畏懼。『我從今以後寧願自己喪命，也不故意殺生，更何況是殺人呢！不故意傷害蟲蟻，更何況是婦女和人們呢！』

佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『過去的迦葉佛（Kasyapa Buddha，過去七佛之一）般涅槃（Parinirvana，佛教術語，指佛或阿羅漢去世）后，當時的國王為佛建造了金銀塔，縱橫半由旬（Yojana，古印度長度單位），高一由旬；用金銀磚一塊塊交錯壘砌，現在還埋在地下。』佛立刻顯現出塔，給四眾弟子觀看，迦葉佛的全身舍利（Sarira，佛教術語，指佛、菩薩或阿羅漢火化后的遺骨），宛然如舊。

佛因此事拿起一團泥，說了偈語：

『即使得到閻浮檀金（Jambudvipa，一種珍貴的黃金），百千金銀珠寶的利益，不如一團泥，用來為佛建造塔廟。』

展示完畢后，又恢復到原來的地方。佛便用四團泥，塗抹在塔埋沒的地方；一千二百五十位比丘（Bhikkhu，佛教術語，指男性出家人）也各自用四團泥塗抹。於是眾比丘想要在涂泥的地方，為迦葉佛建造塔。佛說：『允許建造。』大家便一起建造。這是在閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）地上最初建造的塔。

其後眾比丘想要為阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）、諸聲聞（Sravaka，佛教術語，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，佛教術語，指無師自悟的聖者）建造塔。佛說：『允許為四種人建造塔，如來（Tathagata，佛教術語，指佛的稱號之一）、聖弟子、辟支佛、轉輪聖王（Chakravartin，佛教術語，指統治世界的理想君王）。』

眾比丘想要建造露天塔、有屋頂的塔、沒有墻壁的塔，想要在塔內製作佛龕和佛像，在塔外製作欄桿，想要製作承露盤，想要在塔前製作銅、鐵、石、木柱，上面製作象、獅子等各種獸形，想要在塔的左右種植樹木。佛都允許。

當時其他外道也自己建造塔，進行各種供養，眾人看見後生起信仰和歡喜心。眾比丘這樣想：『佛如果允許我們進行各種供養塔的活動，眾人也應當生起信仰和歡喜心。』佛也允許了。

【English Translation】 English version: 'At that time, the Buddha's Dharma will decline first in China, while it will flourish in the border countries.' The Buddha said, 'The eleven dreams of the king are such a premonition, but there is no misfortune for the king himself.' The king immediately ordered his ministers from his seat that all the things intended for offering to the heavens should now be given to those in need, so that they may have no fear. 'From now on, I would rather lose my own life than deliberately kill living beings, let alone kill people! I will not deliberately harm insects and ants, let alone women and other people!'

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'After the Parinirvana (a Buddhist term referring to the death of a Buddha or Arhat) of the past Kasyapa Buddha (one of the Seven Buddhas of the Past), the king of that time built a gold and silver stupa for the Buddha, half a Yojana (an ancient Indian unit of length) in length and breadth, and one Yojana in height; it was built with gold and silver bricks, one alternating with the other, and it is still buried in the ground.' The Buddha immediately manifested the stupa for the fourfold assembly to see, and the complete body relics (Sarira, Buddhist term referring to the remains after cremation of Buddha, Bodhisattva or Arhat) of Kasyapa Buddha were as they were before.

Because of this matter, the Buddha took a lump of mud and spoke a verse:

'Even if one obtains Jambudvipa (a precious gold), the benefit of hundreds of thousands of gold, silver, and jewels, is not as good as a lump of mud, used to build a stupa for the Buddha.'

After showing it, he returned to the original place. The Buddha then used four lumps of mud to cover the place where the stupa was buried; the 1,250 Bhikkhus (Buddhist term referring to male monastic) also each covered it with four lumps of mud. Thereupon, the Bhikkhus wanted to build a stupa for Kasyapa Buddha at the place where the mud was applied. The Buddha said, 'Allow it.' So they built it together. This was the first stupa built on the ground of Jambudvipa (Buddhist term referring to the world we live in).

After that, the Bhikkhus wanted to build stupas for Arhats (Buddhist term referring to a saint who has extinguished all afflictions and attained liberation), Sravakas (Buddhist term referring to disciples who practice by hearing the Buddha's teachings), and Pratyekabuddhas (Buddhist term referring to a saint who attains enlightenment without a teacher). The Buddha said, 'It is permissible to build stupas for four kinds of people: the Tathagata (Buddhist term referring to one of the titles of the Buddha), holy disciples, Pratyekabuddhas, and Chakravartin (Buddhist term referring to an ideal universal ruler).'

The Bhikkhus wanted to build open-air stupas, stupas with roofs, stupas without walls, to make niches and images inside the stupas, to make railings outside the stupas, to make dew-receiving plates, to make copper, iron, stone, and wooden pillars in front of the stupas, with various animal shapes such as elephants and lions on top, and to plant trees on the left and right sides of the stupas. The Buddha allowed all of these.

At that time, other heretics also built their own stupas and made various offerings, and people developed faith and joy upon seeing them. The Bhikkhus thought, 'If the Buddha allows us to make various offerings to the stupas, people should also develop faith and joy.' The Buddha also allowed it.

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諸比丘便自歌舞，以供養塔。諸白衣譏呵言：「白衣歌舞，沙門釋子亦復如是。與我何異？」諸比丘以是白佛，佛言：「比丘不應自歌舞供養塔，聽使人為之。聽比丘自讚嘆佛，華香、幡蓋供養于塔。」

諸比丘乞食時得華不敢受，諸白衣譏呵言：「沙門釋子不堪受供養，又不欲供養塔。」諸比丘以是白佛，佛言：「聽受。」不知著何處？佛言：「聽作三種囊：花囊、食囊、漉水囊。」

有諸比丘自行采華，從一聚落至一聚落；出聚落外，為賊所剝。諸白衣譏呵言：「此諸沙門正似結華鬘師，若華鬘弟子。」佛言：「不聽出聚落外采華。」

諸比丘以縵連花供養，白衣所呵亦如上說。佛言：「不應以縵連，但散用供養。若有萎葉，其外青者，皆聽擿去，手三挼莖華自開好。」

佛在舍衛城。爾時諸比丘養爪令長，生染著心，不樂修梵行，遂有反俗、作外道者。諸白衣譏呵：「此諸沙門如受欲人，修飾手爪，無厭離心。」

有一比丘長爪入聚落乞食，一女人見，呼共行欲。比丘言：「我出家人不作此事！」女人言：「若不從我，我當與汝作惡名聲。」便以爪自攫破衣，傷肉。大喚言：「比丘強牽挽我，我不從之，輒便攫我，破衣傷肉。」眾人來看，有信、有不信。信者言：「此

【現代漢語翻譯】 現代漢語譯本 眾比丘便自己唱歌跳舞，以此來供養佛塔。一些在家居士譏諷呵斥說：『我們這些在家人才唱歌跳舞，這些沙門釋子（Śrāmaṇa-Śākya，指佛教出家人）也這樣做。和我們有什麼區別呢？』眾比丘將此事稟告佛陀，佛陀說：『比丘不應該自己唱歌跳舞來供養佛塔，可以允許請其他人來做。允許比丘自己讚歎佛陀，用鮮花、香、幡、傘蓋來供養佛塔。』 眾比丘在乞食時得到鮮花，不敢接受。一些在家居士譏諷呵斥說：『這些沙門釋子不值得接受供養，又不肯用這些鮮花供養佛塔。』眾比丘將此事稟告佛陀，佛陀說：『允許接受。』（比丘們又問）不知道把花放在哪裡？佛陀說：『允許製作三種囊：花囊、食物囊、濾水囊。』 有些比丘自己去採摘鮮花，從一個村落到另一個村落；在村落外面，被盜賊搶劫。一些在家居士譏諷呵斥說：『這些沙門簡直就像是製作花鬘（mālya，花環）的工匠，或者是花鬘工匠的弟子。』佛陀說：『不允許到村落外面去採摘鮮花。』 眾比丘用縵連花（一種花的名字）供養佛塔，在家居士的呵斥也和上面說的一樣。佛陀說：『不應該用縵連花，只能散開來供養。如果有枯萎的葉子，外面是青色的，都允許摘掉，用手輕輕揉搓花莖，花自然就會開得好看。』 佛陀住在舍衛城（Śrāvastī）。當時，一些比丘留長指甲，心中生起染著，不樂意修行梵行（brahmacarya，清凈行），於是就有人還俗、去做外道。一些在家居士譏諷呵斥說：『這些沙門就像是貪圖享樂的人，修飾指甲，沒有厭離之心。』 有一位比丘留著長指甲進入村落乞食，一位女子看見了，叫他一起行淫。比丘說：『我是出家人，不做這種事！』女子說：『如果你不聽我的，我就要敗壞你的名聲。』於是就用指甲抓破自己的衣服，抓傷自己的肉。大聲呼喊說：『比丘強行拉扯我，我不聽從他，他就抓我，抓破我的衣服，抓傷我的肉。』眾人來看，有人相信，有人不相信。相信的人說：『這

【English Translation】 English version The Bhikshus (monks) then sang and danced themselves to make offerings to the Stupa (shrine). Some laypeople ridiculed and scolded them, saying, 'We laypeople sing and dance, and these Śrāmaṇa-Śākyas (Buddhist renunciates) do the same. What difference is there between us?' The Bhikshus reported this matter to the Buddha, and the Buddha said, 'Bhikshus should not sing and dance themselves to make offerings to the Stupa; they may allow others to do it. Bhikshus are allowed to praise the Buddha themselves and use flowers, incense, banners, and canopies to make offerings to the Stupa.' When the Bhikshus received flowers while begging for food, they dared not accept them. Some laypeople ridiculed and scolded them, saying, 'These Śrāmaṇa-Śākyas are not worthy of receiving offerings, and they are unwilling to use these flowers to make offerings to the Stupa.' The Bhikshus reported this matter to the Buddha, and the Buddha said, 'They are allowed to accept them.' (The Bhikshus then asked) 'Where should the flowers be placed?' The Buddha said, 'They are allowed to make three kinds of bags: a flower bag, a food bag, and a water-filtering bag.' Some Bhikshus went to pick flowers themselves, traveling from one village to another; outside the villages, they were robbed by thieves. Some laypeople ridiculed and scolded them, saying, 'These Śrāmaṇas are just like garland (mālya) makers, or disciples of garland makers.' The Buddha said, 'They are not allowed to pick flowers outside the villages.' The Bhikshus used Mānlian flowers (name of a flower) to make offerings, and the laypeople's scolding was the same as described above. The Buddha said, 'They should not use Mānlian flowers; they can only scatter them for offerings. If there are withered leaves, and the outside is green, they are all allowed to be plucked off, and gently rub the flower stems with their hands, and the flowers will naturally open beautifully.' The Buddha was in Śrāvastī (city). At that time, some Bhikshus grew their nails long, and attachment arose in their minds, and they were unwilling to practice brahmacarya (celibate life), so some of them disrobed and became followers of other paths. Some laypeople ridiculed and scolded them, saying, 'These Śrāmaṇas are like people who indulge in desires, decorating their nails, without any renunciation.' There was a Bhikshu with long nails who entered a village to beg for food. A woman saw him and asked him to engage in sexual intercourse with her. The Bhikshu said, 'I am a renunciate and do not do such things!' The woman said, 'If you do not obey me, I will ruin your reputation.' Then she scratched her clothes and flesh with her nails. She shouted loudly, saying, 'The Bhikshu forcibly pulled me, and when I did not obey him, he scratched me, tore my clothes, and injured my flesh.' The crowd came to see, some believed, and some did not believe. Those who believed said, 'This

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比丘爪長，必作此事。」不信者言：「此女人由來不良，謗比丘耳！」皆共譏呵：「云何比丘畜此長爪？」諸比丘以是白佛，佛言：「不聽養爪令長，犯者突吉羅！聽畜截爪刀，一頭作挑耳物。」

有諸比丘染爪令赤，諸白衣譏呵。諸比丘以是白佛，佛言：「不應爾，犯者突吉羅！」

時諸比丘為飾好故作衣。佛言：「不聽為飾好故作衣，犯者突吉羅！」

有一比丘守僧房，送食比丘來遲，緣樹望之，墮樹折脅。佛言：「不聽上樹，犯者突吉羅！」

有諸比丘小小因緣須上樹。佛言：「聽上，不得上過人處。」

有諸比丘欲于高樹頭取枯枝為薪。佛言：「聽緣梯取，不得緣樹。」

復有諸比丘遇水火、惡獸、賊難，欲上樹不敢，遂為所困。佛言：「如此諸難，聽任意上。」

有二比丘共道行，無漉水囊，渴欲飲水，見中有蟲，一比丘飲，一比丘不飲而死。飲水比丘往至佛所，以事白佛。佛言：「彼比丘有慚愧心，乃能守戒而死。從今不聽無漉水囊行，犯者突吉羅！」

有諸比丘欲近處行，無漉水囊，便不敢去。佛言：「聽於半由旬內無漉水囊行。」

復有二比丘共道行，一比丘有漉水囊，一比丘無，不相借，極渴乏。以是白佛，佛言：「我先不制無漉水囊行

【現代漢語翻譯】 現代漢語譯本： 『比丘（bhiksu，佛教出家人）指甲長了，必定會做那種事。』不相信的人說：『這個女人向來行為不端，是誹謗比丘罷了！』大家都一起譏笑呵斥：『怎麼會有比丘留這麼長的指甲？』眾比丘將此事稟告佛陀，佛陀說：『不允許留長指甲，違犯者犯突吉羅（dukkhata，一種輕罪）！允許攜帶剪指甲刀，一頭做成掏耳朵的工具。』 有些比丘把指甲染成紅色，被在家居士譏笑呵斥。眾比丘將此事稟告佛陀，佛陀說：『不應該這樣做，違犯者犯突吉羅！』 當時，有些比丘爲了裝飾好看而製作衣服。佛陀說：『不允許爲了裝飾好看而製作衣服，違犯者犯突吉羅！』 有一位比丘看守僧房，送飯的比丘來晚了，他靠著樹張望，從樹上掉下來摔斷了肋骨。佛陀說：『不允許爬樹，違犯者犯突吉羅！』 有些比丘因為小小的原因需要爬樹。佛陀說：『允許爬樹，但不得爬到超過人的高度。』 有些比丘想要在高高的樹頂上取枯樹枝當柴燒。佛陀說：『允許藉助梯子去取，不允許直接爬樹。』 又有比丘遇到水災、火災、惡獸、盜賊等災難，想要爬樹卻不敢，於是被困住了。佛陀說：『遇到這些災難，允許隨意爬樹。』 有兩位比丘一起趕路，沒有濾水囊，口渴想喝水，看到水中有蟲子，一位比丘喝了，一位比丘不喝而渴死了。喝水的比丘來到佛陀處，將此事稟告佛陀。佛陀說：『那位比丘有慚愧心，能夠持守戒律而死。從今以後不允許沒有濾水囊就出行，違犯者犯突吉羅！』 有些比丘想要在近處行走，沒有濾水囊，就不敢去。佛陀說：『允許在半由旬（yojana，古印度長度單位）的範圍內沒有濾水囊出行。』 又有兩位比丘一起趕路，一位比丘有濾水囊，一位比丘沒有，不互相借用，非常口渴。將此事稟告佛陀，佛陀說：『我之前沒有禁止沒有濾水囊出行』

【English Translation】 English version: 'If a bhiksu (Buddhist monk) has long nails, he will surely do that kind of thing.' Those who did not believe said, 'This woman has always been of bad conduct, she is slandering the bhiksu!' Everyone ridiculed and scolded, 'How can a bhiksu keep such long nails?' The bhiksus reported this matter to the Buddha, and the Buddha said, 'It is not allowed to keep long nails; whoever violates this commits a dukkata (a minor offense)! It is allowed to carry nail clippers, with one end made into an ear-picking tool.' Some bhiksus dyed their nails red, and were ridiculed and scolded by laypeople. The bhiksus reported this matter to the Buddha, and the Buddha said, 'It should not be done; whoever violates this commits a dukkata!' At that time, some bhiksus made clothes for the sake of decoration. The Buddha said, 'It is not allowed to make clothes for the sake of decoration; whoever violates this commits a dukkata!' There was a bhiksu guarding the monastery, and the bhiksu who delivered food was late. He leaned against a tree and looked out, fell from the tree, and broke his ribs. The Buddha said, 'It is not allowed to climb trees; whoever violates this commits a dukkata!' Some bhiksus needed to climb trees for small reasons. The Buddha said, 'It is allowed to climb trees, but not to climb higher than a person's height.' Some bhiksus wanted to take dry branches from the top of tall trees for firewood. The Buddha said, 'It is allowed to use a ladder to take them, but not to climb the tree.' Again, some bhiksus encountered disasters such as floods, fires, wild animals, and thieves, and wanted to climb trees but dared not, so they were trapped. The Buddha said, 'In the face of such disasters, it is allowed to climb trees at will.' Two bhiksus were traveling together, without a water-filtering bag. They were thirsty and wanted to drink water, and saw insects in the water. One bhiksu drank, and the other bhiksu did not drink and died of thirst. The bhiksu who drank the water went to the Buddha and reported this matter to the Buddha. The Buddha said, 'That bhiksu had a sense of shame and was able to uphold the precepts and die. From now on, it is not allowed to travel without a water-filtering bag; whoever violates this commits a dukkata!' Some bhiksus wanted to travel nearby, but did not have a water-filtering bag, so they dared not go. The Buddha said, 'It is allowed to travel within half a yojana (an ancient Indian unit of length) without a water-filtering bag.' Again, two bhiksus were traveling together, one bhiksu had a water-filtering bag, and the other bhiksu did not, and they did not lend it to each other, and they were extremely thirsty. They reported this matter to the Buddha, and the Buddha said, 'I did not previously prohibit traveling without a water-filtering bag.'

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，不得過半由旬耶？若是無漉水囊，有衣角可漉水者聽；欲行時，心念用以漉水。亦聽畜漉水筒。」

諸比丘便用金、銀、寶作。佛言：「不應爾！聽用銅、鐵、竹、木、瓦、石作之；以十種家施衣，細者漫口，不聽用糞掃衣，犯者突吉羅！」

時舍利弗患風，有一呵梨勒果，著床腳邊。瞿伽離來，以是上座驅舍利弗。舍利弗即避之，忘呵梨勒。瞿伽離見，語諸比丘：「世尊讚歎舍利弗少欲知足，而今藏積我等所無。」舍利弗聞，作是念：「我今云何以此小事墮譏嫌中？」便取棄之。諸比丘語言：「大德！風患所須，勿棄此藥，可還取之！」答言：「以此小物，乃使同梵行人致此嫌怪。我已棄之，終不復取！」諸比丘以是白佛。佛言：「舍利弗不但今棄此藥，不肯復取，過去世時亦曾如是。乃往過去時有一黑蛇，螫一犢子，還入穴中。有一咒師，以羖羊咒，咒令出穴，不能令出。咒師便於犢子前燃火咒之，化成火蜂，入蛇穴中，燒螫黑蛇。蛇不堪痛，然後出穴。羖羊以角抄著咒師前，咒師語言：『汝還舐毒，不爾投此火中！』黑蛇即說偈言：

「『我既吐此毒，　　終不還收之； 　　若有死事至，　　畢命不復回。』

「於是遂不收毒，自投火中。」佛言：「爾時黑蛇者舍利弗是。昔受如此死

{ "translations": [ '『不得超過半由旬（Yojana，古印度長度單位）嗎？』如果沒有濾水囊，允許用衣角濾水；要行走時，心中想著用來濾水。也允許攜帶濾水筒。', '眾比丘便用金、銀、珠寶製作濾水器。佛說：『不應該這樣！允許用銅、鐵、竹、木、瓦、石製作；用十種在家居士佈施的衣服，細密的用來矇住濾水器口，不允許用糞掃衣，違犯者犯突吉羅（Dukkata，一種輕罪）！』', '當時舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）患了風病，有一個訶梨勒果（Haritaki，一種藥用植物果實）放在床腳邊。瞿伽離（Kokalika，比丘名，以惡意誹謗著稱）來了，用這個果子驅趕舍利弗。舍利弗就避開了，忘記了訶梨勒果。瞿伽離看見了，對眾比丘說：『世尊讚歎舍利弗少欲知足，而現在他卻藏積我們沒有的東西。』舍利弗聽了，心想：『我如今怎麼因為這件小事而被人譏諷嫌怪呢？』便拿起來扔掉了。眾比丘說：『大德！這是您風病所需要的，不要扔掉這藥，可以再拿回來！』舍利弗回答說：『因為這件小東西，竟然使同修道的道友對我產生嫌疑怪罪。我已經扔掉了，終究不會再拿回來！』眾比丘把這件事告訴了佛陀。佛說：『舍利弗不只是現在丟棄這藥，不肯再拿回來，過去世時也曾這樣。過去世時有一條黑蛇，咬了一頭小牛，又回到洞里。有一個咒師，用羖羊（閹割過的公羊）咒語，想讓蛇出洞，卻不能讓它出來。咒師就在小牛面前點火唸咒，化成火蜂，進入蛇洞中，燒蟄黑蛇。蛇忍受不了痛苦，然後出了洞。羖羊用角頂著咒師，咒師說：『你還舔回毒液，不然就把你投到火里！』黑蛇就說了偈語：', '『我既然吐出了毒液， 終究不會再收回； 如果有死亡的事情到來， 畢命也不會再回頭。』', '『於是最終沒有收回毒液，自己投到火中。』佛說：『當時的黑蛇就是舍利弗。過去世曾遭受這樣的死亡。』' ], "english_translations": [ '『Should it not exceed half a Yojana (Yojana, an ancient Indian unit of distance)?』 If there is no water-filtering bag, it is permissible to use the corner of one』s robe to filter water; when about to travel, one should keep in mind to use it for filtering water. It is also permissible to carry a water-filtering tube.』', 'The Bhikkhus (monks) then made water filters out of gold, silver, and jewels. The Buddha said, 『It should not be so! It is permissible to make them out of copper, iron, bamboo, wood, tile, or stone; use clothing donated by ten kinds of householders, the fine ones to cover the mouth of the filter, it is not permissible to use discarded rags, one who violates this commits a Dukkata (a minor offense)!』', 'At that time, Sariputta (Sariputta, one of the Buddha』s ten principal disciples, known for his wisdom) was suffering from wind illness, and there was a Haritaki fruit (Haritaki, a medicinal plant fruit) placed at the foot of his bed. Kokalika (Kokalika, a Bhikkhu known for malicious slander) came and used this fruit to drive Sariputta away. Sariputta then avoided it, forgetting the Haritaki fruit. Kokalika saw it and said to the Bhikkhus, 『The World Honored One praises Sariputta for having few desires and being content, but now he is hoarding what we do not have.』 Sariputta heard this and thought, 『How can I now be criticized and suspected because of this small matter?』 He then picked it up and threw it away. The Bhikkhus said, 『Venerable Sir! This is what you need for your wind illness, do not throw away this medicine, you can take it back!』 Sariputta replied, 『Because of this small thing, it has caused my fellow practitioners to have suspicion and blame towards me. I have already thrown it away, and I will never take it back!』 The Bhikkhus told the Buddha about this matter. The Buddha said, 『Sariputta not only now discards this medicine and refuses to take it back, but he also did so in a past life. In a past life, there was a black snake that bit a calf and then returned to its hole. There was a mantra master who used a goat (a castrated male goat) mantra to try to get the snake out of the hole, but he could not get it out. The mantra master then lit a fire in front of the calf and chanted a mantra, transforming it into fire bees, which entered the snake hole and stung the black snake. The snake could not bear the pain and then came out of the hole. The goat used its horn to poke the mantra master, and the mantra master said, 『You lick back the venom, or I will throw you into the fire!』 The black snake then spoke a verse:', '『Since I have spat out this venom, I will never take it back; If death should come, I will not turn back even at the cost of my life.』', '『Then, in the end, it did not take back the venom and threw itself into the fire.』 The Buddha said, 『The black snake at that time was Sariputta. In the past, he suffered such a death.』' ] }

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苦，猶不收毒，況今更取所棄之藥。從今聽諸比丘畜藥。」

六群比丘便多積聚藥，諸白衣譏訶言：「此諸沙門為欲作醫？為欲販賣？自言小欲知足，而無厭已！」諸比丘以是白佛，佛言：「不應多畜藥！聽畜種種雜藥，各一阿陀羅。若有長病，聽隨宜更畜。」

有諸比丘無刀，用竹蘆片割衣，衣壞。佛言：「聽畜割截物刀。」

諸比丘便作大刀，賊來得以害比丘。佛言：「不聽作大刀，犯者突吉羅！聽長一指，一邊作刃，以木作柄，除漆樹。」

諸比丘得針不敢受，佛言：「聽受畜之。」諸比丘便多畜。佛言：「不應多畜。聽畜三針，餘者凈施。」

時毗舍離，阿㝹耶住處下濕，多蚊虻、蒸熱，諸比丘患之。佛言：「聽畜扇拂。」

諸比丘用馬尾作拂，殺蟲。佛言：「不聽用馬尾作拂，犯者突吉羅！」

有諸比丘以缽盛食著地翻之。佛言：「聽作缽支，用銅、鐵、牙、角、瓦、石、竹、木，除漆樹；乃至結草著下亦聽。」

有諸比丘缽熏剝脫，佛言：「應更熏。」

諸比丘與作人食，不量多少，雖多猶瞋。佛言：「聽畜㪷斛升合。僧、四方僧，及私亦聽畜；亦應有一儲備。」

諸比丘雇作人，酥、油、蜜、石蜜不稱與，雖多猶瞋。佛言：「聽畜稱亦

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『即使是苦藥，尚且不應收集有毒的，更何況是現在要拿取被丟棄的藥物。從今以後，允許各位比丘儲存藥物。』 六群比丘便大量積聚藥物，一些在家居士譏諷說：『這些沙門是想當醫生嗎？還是想販賣藥物？他們自己說少欲知足，卻貪得無厭！』比丘們將此事稟告佛陀，佛陀說：『不應該大量儲存藥物！允許儲存各種雜藥，每種不超過一個阿陀羅（Ardharatrika，量詞）。如果長期生病，允許根據需要額外儲存。』 有些比丘沒有刀，用竹片或蘆葦片割衣服，導致衣服破損。佛陀說：『允許攜帶切割用的刀。』 比丘們便製作大刀，盜賊來時，比丘們用刀傷害盜賊。佛陀說：『不允許製作大刀，違犯者犯突吉羅（Dukkata，輕罪）！允許刀長一指，一邊有刃，用木頭做刀柄，但不能用漆樹的木頭。』 比丘們得到針卻不敢接受，佛陀說：『允許接受並儲存針。』比丘們便大量儲存針。佛陀說：『不應該大量儲存針。允許儲存三根針，其餘的應該佈施出去。』 當時在毗舍離（Vaishali，古印度城市），阿㝹耶（Aranya，森林）住處潮濕，蚊蟲多，天氣悶熱，比丘們為此感到困擾。佛陀說：『允許攜帶扇子。』 比丘們用馬尾製作拂塵，殺死了蟲子。佛陀說：『不允許用馬尾製作拂塵，違犯者犯突吉羅（Dukkata，輕罪）！』 有些比丘用缽盛食物放在地上，結果食物翻倒了。佛陀說：『允許製作缽支（Bachi，缽的支架），可以用銅、鐵、牙、角、瓦、石、竹、木等材料製作，但不能用漆樹的木頭；甚至用草結成支架放在下面也可以。』 有些比丘的缽被煙燻得剝落脫落，佛陀說：『應該重新熏製。』 比丘們給做工的人食物，不衡量多少，即使給多了仍然生氣。佛陀說：『允許儲存㪷（Dou，量器）、斛（Hu，量器）、升（Sheng，量器）、合（Ge，量器）。僧團、四方僧團，以及個人都可以儲存；也應該有一個儲備。』 比丘們僱傭工人，給酥油、蜂蜜、石蜜時，不按量給予，即使給多了仍然生氣。佛陀說：『允許儲存秤。』

【English Translation】 English version: The Buddha said, 'Even bitter medicine, one should not collect poison, let alone now taking discarded medicine. From now on, I allow all Bhikkhus to store medicine.' The group of six Bhikkhus then accumulated a large amount of medicine. Some laypeople ridiculed them, saying, 'Are these Shramanas trying to become doctors? Or are they trying to sell medicine? They claim to have few desires and be content, yet they are insatiable!' The Bhikkhus reported this to the Buddha. The Buddha said, 'One should not store a large amount of medicine! I allow storing various kinds of miscellaneous medicine, each not exceeding one Ardharatrika (unit of measurement). If one has a chronic illness, one is allowed to store more as needed.' Some Bhikkhus did not have knives and used bamboo or reed pieces to cut their robes, causing the robes to be damaged. The Buddha said, 'I allow carrying a cutting knife.' The Bhikkhus then made large knives, and when thieves came, they used the knives to harm the thieves. The Buddha said, 'I do not allow making large knives. Whoever violates this commits a Dukkata (minor offense)! I allow a knife that is one finger-length, with a blade on one side, and a wooden handle, except for lacquer tree wood.' The Bhikkhus received needles but did not dare to accept them. The Buddha said, 'I allow accepting and storing them.' The Bhikkhus then stored a large number of needles. The Buddha said, 'One should not store a large number of needles. I allow storing three needles, and the rest should be given away.' At that time, in Vaishali (ancient Indian city), the Aranya (forest) dwelling was damp, with many mosquitoes and hot weather, causing the Bhikkhus to suffer. The Buddha said, 'I allow carrying a fan.' The Bhikkhus made whisks from horse tails, killing insects. The Buddha said, 'I do not allow making whisks from horse tails. Whoever violates this commits a Dukkata (minor offense)!' Some Bhikkhus placed bowls of food on the ground, and the food spilled. The Buddha said, 'I allow making a Bachi (bowl stand), which can be made of copper, iron, ivory, horn, tile, stone, bamboo, or wood, except for lacquer tree wood; even tying grass together to place underneath is allowed.' Some Bhikkhus' bowls were peeling and flaking from being smoked. The Buddha said, 'They should be re-smoked.' The Bhikkhus gave food to the workers, not measuring the amount, and were still angry even if they gave too much. The Buddha said, 'I allow storing Dou (measuring container), Hu (measuring container), Sheng (measuring container), and Ge (measuring container). The Sangha, the Sangha of the four directions, and individuals are all allowed to store them; there should also be a reserve.' The Bhikkhus hired workers and did not give the correct amount of ghee, oil, honey, or rock candy, and were still angry even if they gave too much. The Buddha said, 'I allow storing scales.'

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如上。」

時諸比丘學書，諸白衣譏呵言：「沙門釋子何不勤讀誦？用學書為？」諸比丘以是白佛，佛言：「不聽學書。」

后諸比丘差會次，不知書記隨忘。佛言：「聽學書，但不聽為好廢業。」

諸比丘欲學咒，咒蜂蛇等諸毒。佛言：「聽學。」

諸比丘畜田、宅、店肆，諸白衣譏呵：「我等有妻子累故，畜田、宅、店肆；諸比丘亦復如是。與我何異？」諸比丘以是白佛。佛言：「皆不聽畜，犯者突吉羅！」

有諸白衣以田、宅、店肆佈施僧，諸比丘不敢受，便復譏呵言：「此諸比丘不堪受供養！」以是白佛，佛言：「聽僧受，使凈人知。」

有諸比丘往問訊富蘭那迦葉、末伽離等諸外道師。佛言：「不應問訊，犯者突吉羅！」

諸比丘學種種卜，諸白衣譏呵言：「沙門釋子不能自凈其見，何能知未然事？」諸比丘以是白佛，佛言：「不聽，犯者突吉羅！」

諸比丘學迷人咒，佛言：「不聽，犯者偷蘭遮！」

諸比丘學起死人咒，佛言：「不聽，犯者偷蘭遮！」

諸比丘問卜相師，欲自知吉兇。佛言：「不聽，犯者突吉羅！」

諸比丘讀誦外書，諸白衣見，譏呵言：「此沙門釋子不信樂梵行，舍佛經、戒，讀誦外書！」諸比丘以是白佛，佛

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘（bhiksu，佛教出家男眾）在學習書寫，一些在家居士（upasaka，信奉佛教的在家男女）譏諷他們說：『這些沙門（sramana，出家修行者）、釋迦牟尼佛的弟子，為什麼不努力誦讀佛經，卻要學習書寫呢？』比丘們將此事稟告佛陀，佛陀說：『不允許學習書寫。』 後來，比丘們在分配事務時，因為不識字而忘記記錄。佛陀說：『允許學習書寫，但不允許因為喜歡書寫而荒廢修行。』 比丘們想要學習咒語，用來對付蜜蜂、蛇等毒物。佛陀說：『允許學習。』 比丘們擁有田地、住宅、店舖，在家居士譏諷他們說：『我們因為有妻子兒女的拖累，才擁有田地、住宅、店舖；這些比丘也像我們一樣，這和我們有什麼區別呢？』比丘們將此事稟告佛陀。佛陀說：『一概不允許擁有，違犯者犯突吉羅（dukkhata，一種輕罪）！』 有些在家居士將田地、住宅、店舖佈施給僧團（sangha，佛教僧侶團體），比丘們不敢接受，居士們又譏諷他們說：『這些比丘不值得接受供養！』比丘們將此事稟告佛陀，佛陀說：『允許僧團接受，要讓凈人（kappiyakaraka，負責處理僧團事務的居士）知道。』 有些比丘前去拜訪富蘭那迦葉（Purana Kassapa）、末伽梨（Makkhali Gosala）等外道（tirthika，指佛教以外的其他宗教或哲學派別）的導師。佛陀說：『不應該去拜訪，違犯者犯突吉羅！』 比丘們學習各種占卜術，在家居士譏諷他們說：『這些沙門、釋迦牟尼佛的弟子，不能凈化自己的見解，怎麼能知道未來的事情呢？』比丘們將此事稟告佛陀，佛陀說：『不允許，違犯者犯突吉羅！』 比丘們學習迷惑人的咒語，佛陀說：『不允許，違犯者犯偷蘭遮（thullaccaya，一種中等罪）！』 比丘們學習使死人復活的咒語，佛陀說：『不允許，違犯者犯偷蘭遮！』 比丘們向占卜相士詢問，想要知道自己的吉兇。佛陀說：『不允許，違犯者犯突吉羅！』 比丘們讀誦外道書籍，在家居士看見了，譏諷他們說：『這些沙門、釋迦牟尼佛的弟子不信奉和喜愛清凈的修行生活，捨棄佛經和戒律，卻讀誦外道書籍！』比丘們將此事稟告佛陀

【English Translation】 English version At that time, some bhiksus (bhiksu, Buddhist monks) were learning to write. Some lay followers (upasaka, lay devotees of Buddhism) ridiculed them, saying, 'These sramanas (sramana, wandering ascetics), disciples of Sakyamuni Buddha, why don't they diligently recite the scriptures, but instead learn to write?' The bhiksus reported this matter to the Buddha, and the Buddha said, 'It is not permitted to learn to write.' Later, when the bhiksus were assigning duties, they forgot to record things because they were illiterate. The Buddha said, 'It is permitted to learn to write, but it is not permitted to neglect practice because of a fondness for writing.' The bhiksus wanted to learn mantras to deal with bees, snakes, and other poisonous creatures. The Buddha said, 'It is permitted to learn.' The bhiksus possessed fields, houses, and shops. The lay followers ridiculed them, saying, 'We possess fields, houses, and shops because we are burdened with wives and children; these bhiksus are just like us. What is the difference between them and us?' The bhiksus reported this matter to the Buddha. The Buddha said, 'It is not permitted to possess any of these things. Those who violate this commit a dukkata (dukkhata, a minor offense)!' Some lay followers offered fields, houses, and shops to the sangha (sangha, the Buddhist monastic community). The bhiksus did not dare to accept them, and the lay followers ridiculed them, saying, 'These bhiksus are not worthy of receiving offerings!' The bhiksus reported this matter to the Buddha. The Buddha said, 'It is permitted for the sangha to accept them, but the kappiyakaraka (kappiyakaraka, a lay attendant who manages the affairs of the sangha) must be informed.' Some bhiksus went to visit the teachers of other sects (tirthika, non-Buddhist religious or philosophical schools), such as Purana Kassapa and Makkhali Gosala. The Buddha said, 'It is not proper to visit them. Those who violate this commit a dukkata!' The bhiksus were learning various forms of divination. The lay followers ridiculed them, saying, 'These sramanas, disciples of Sakyamuni Buddha, cannot purify their own views, how can they know about future events?' The bhiksus reported this matter to the Buddha, and the Buddha said, 'It is not permitted. Those who violate this commit a dukkata!' The bhiksus were learning spells to bewitch people. The Buddha said, 'It is not permitted. Those who violate this commit a thullaccaya (thullaccaya, a moderate offense)!' The bhiksus were learning spells to revive the dead. The Buddha said, 'It is not permitted. Those who violate this commit a thullaccaya!' The bhiksus were consulting fortune-tellers, wanting to know their own good and bad fortune. The Buddha said, 'It is not permitted. Those who violate this commit a dukkata!' The bhiksus were reading non-Buddhist books. The lay followers saw this and ridiculed them, saying, 'These sramanas, disciples of Sakyamuni Buddha, do not believe in and delight in pure conduct, abandoning the Buddha's teachings and precepts, and instead reading non-Buddhist books!' The bhiksus reported this matter to the Buddha

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言：「不聽！」

有諸比丘與外道論，不知，羞恥，念言：「佛聽我等讀誦外書者，不致此恥。」佛言：「為伏外道，聽讀外書；但不得隨書生見。」

有諸比丘多畜小小銅鏂，諸白衣譏呵言：「此沙門釋子多畜此器，與我何異？」諸比丘以是白佛，佛言：「不聽多畜小小銅鏂，犯者突吉羅！」

有婆羅門兄弟二人誦闡陀鞞陀書，後於正法出家，聞諸比丘誦經不正，譏呵言：「諸大德！久出家，而不知男、女語，一語、多語，現在、過去、未來語，長、短音，輕、重音，乃作如此誦讀佛經！」比丘聞羞恥。二比丘往至佛所，具以白佛。佛言：「聽隨國音讀誦，但不得違失佛意！不聽以佛語，作外書語，犯者偷蘭遮！」

有諸比丘不繫下衣入聚落，墮地露形，諸女人笑之，羞慚。佛言：「不聽不繫下衣入聚落，犯者突吉羅！聽畜腰繩。」

諸比丘作腰繩太長，繞腰四、五匝。佛言：「不聽長，極可二、三匝。」

諸比丘作腰繩太闊，佛言：「聽廣極至四指，狹不減一指。」

諸比丘以雜色綖作，佛言：「不聽！聽隨用一色。」

有諸比丘著輕衣入聚落，風吹露形，諸女人笑，羞恥。佛言：「聽作衣紐鉤，鉤之。應用銅、鐵、牙、角、竹、木作鉤，除漆樹；乃至作帶帶

【現代漢語翻譯】 現代漢語譯本： 說：『不聽！』 有些比丘與外道辯論，因為不懂外道典籍而感到羞愧，心想：『如果佛允許我們讀誦外道書籍，就不會有這種恥辱了。』佛說：『爲了降伏外道，允許讀誦外道書籍；但不得隨書本產生邪見。』 有些比丘蓄積很多小小的銅鏂（一種容器），一些在家居士譏諷說：『這些沙門釋子蓄積這麼多這種器物，和我們有什麼區別？』比丘們將此事稟告佛陀，佛說：『不允許蓄積過多小小的銅鏂，違犯者犯突吉羅（一種輕罪）！』 有婆羅門兄弟二人誦讀闡陀鞞陀（Chandavede，吠陀經的一種）書，後來在正法中出家，聽到比丘們誦經不正確，譏諷說：『各位大德！出家這麼久，卻不知道男、女語，一語、多語，現在、過去、未來語，長、短音，輕、重音，竟然如此誦讀佛經！』比丘們聽了感到羞愧。這兩位比丘前往佛陀處，詳細地將此事稟告佛陀。佛說：『允許隨順各地的語音讀誦，但不得違背佛法的本意！不允許用佛經的語言，當作外道書籍的語言，違犯者犯偷蘭遮（一種較重的罪）！』 有些比丘不繫好下衣就進入村落，下衣掉落，身體暴露，一些婦女嘲笑他們，他們感到羞愧。佛說：『不允許不繫好下衣就進入村落，違犯者犯突吉羅！允許使用腰繩。』 比丘們做的腰繩太長，繞腰四、五圈。佛說：『不允許太長，最多可以繞二、三圈。』 比丘們做的腰繩太寬，佛說：『允許寬度最多到四指，最窄不能少於一指。』 比丘們用雜色的絲線製作腰繩，佛說：『不允許！允許只用一種顏色。』 有些比丘穿著輕薄的衣服進入村落，被風吹起暴露身體，一些婦女嘲笑他們，他們感到羞愧。佛說：『允許製作衣紐鉤，用來鉤住衣服。可以使用銅、鐵、牙、角、竹、木製作鉤子，除了漆樹；甚至可以製作腰帶。』

【English Translation】 English version: He said: 'I will not listen!' Some Bhikshus (monks) debated with outsiders, and felt ashamed because they did not understand the outsiders' scriptures, thinking: 'If the Buddha allowed us to recite external books, we would not suffer this shame.' The Buddha said: 'To subdue outsiders, it is permissible to read external books; but one must not develop wrong views based on those books.' Some Bhikshus accumulated many small copper 鏂 (a type of container), and some laypeople ridiculed them, saying: 'These Shramana (ascetic) followers of Shakya (釋子) accumulate so many of these utensils, what difference is there between them and us?' The Bhikshus reported this matter to the Buddha, who said: 'It is not permissible to accumulate too many small copper 鏂; whoever violates this commits a Dukkhata (突吉羅, a minor offense)!' Two Brahmin brothers recited the Chandavede (闡陀鞞陀, a type of Veda) scriptures. Later, they renounced the world in the Proper Dharma (正法). Hearing the Bhikshus reciting the scriptures incorrectly, they ridiculed them, saying: 'Venerable ones! You have renounced the world for so long, yet you do not know the language of men and women, singular and plural forms, present, past, and future tenses, long and short sounds, light and heavy tones, and yet you recite the Buddhist scriptures in this way!' The Bhikshus felt ashamed upon hearing this. The two Bhikshus went to the Buddha and reported the matter in detail. The Buddha said: 'It is permissible to recite according to the local pronunciation, but one must not deviate from the meaning of the Buddha's teachings! It is not permissible to use the language of the Buddhist scriptures as the language of external books; whoever violates this commits a Thullanacca (偷蘭遮, a more serious offense)!' Some Bhikshus entered villages without fastening their lower garments, causing them to fall and expose their bodies, and the women laughed at them, causing them shame. The Buddha said: 'It is not permissible to enter villages without fastening the lower garment; whoever violates this commits a Dukkhata! It is permissible to use a waistband.' The Bhikshus made their waistbands too long, wrapping them around their waists four or five times. The Buddha said: 'It is not permissible to make them too long; they can be wrapped around at most two or three times.' The Bhikshus made their waistbands too wide. The Buddha said: 'It is permissible for the width to be up to four fingers, and the narrowest should not be less than one finger.' The Bhikshus made waistbands with threads of various colors. The Buddha said: 'It is not permissible! It is permissible to use only one color.' Some Bhikshus entered villages wearing thin clothes, and the wind blew them open, exposing their bodies, and the women laughed at them, causing them shame. The Buddha said: 'It is permissible to make garment hooks to fasten the clothes. Hooks can be made of copper, iron, ivory, horn, bamboo, or wood, except for lacquer trees; even belts can be made.'

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之。」

諸比丘一向著衣，下易壞。佛言：「聽顛倒著衣，上下皆安鉤紐及帶。」

有諸比丘誦咒時，不啖鹽、不眠床上，稱言：「南無婆伽婆。」生疑：「我將無隨異見，受余師法耶？」以是白佛。佛言：「神咒法爾，但莫隨其見。」

爾時慈地比丘語廬夷力士子言：「陀婆比丘與汝婦通。」廬夷聞已，即問陀婆：「汝實爾不？」陀婆不答。廬夷便言：「陀婆犯欲羞恥，無辭答我。」諸比丘以是白佛，佛言：「聽與廬夷力士子作覆缽白二羯磨，一切不得復入其家。」

應一比丘唱言：「大德僧聽！廬夷力士子虛謗陀婆淫通其婦。僧今與作覆缽羯磨，一切不得往入其家。若僧時到僧忍聽。白如是。」

「大德僧聽！廬夷力士子虛謗陀婆淫通其婦。僧今與作覆缽羯磨，一切不得往入其家。誰諸長老忍，默然；不忍者，說。僧已與廬夷力士子作覆缽羯磨竟；僧忍，默然故。是事如是持。」

若僧與作覆缽羯磨，一切四眾皆不得與來往語言。

有諸比丘與諸優婆塞小小諍訟，便與作覆缽羯磨。佛言：「不應以小小事便與白衣作覆缽羯磨，若成就八法乃應作之：若優婆塞于諸比丘前毀呰三寶及戒，欲不利諸比丘，與諸比丘作惡名聲，欲奪比丘住處，犯比丘尼。是為八。」

【現代漢語翻譯】 現代漢語譯本： （前文）……之。

眾比丘通常按照習慣穿衣，但下衣容易損壞。佛陀說：『允許顛倒著衣，上下都安上鉤紐和帶子。』

有些比丘在誦咒時，不吃鹽，不在床上睡覺，口中稱念『南無婆伽婆（Namo Bhagavā，皈敬世尊）』。他們心生疑惑：『我是否會隨順了其他見解，接受了其他老師的教法呢？』因此將此事稟告佛陀。佛陀說：『神咒本來如此，但不要隨順他們的見解。』

當時，慈地比丘對廬夷力士子說：『陀婆比丘與你的妻子有染。』廬夷聽后，就問陀婆：『你真的做了這種事嗎？』陀婆沒有回答。廬夷便說：『陀婆因為犯了淫慾而感到羞恥，所以無法回答我。』眾比丘將此事稟告佛陀，佛陀說：『允許對廬夷力士子作覆缽羯磨（Ukkhittakamma，驅擯羯磨），一切人都不得再進入他家。』

一位比丘應該唱言：『大德僧眾請聽！廬夷力士子虛假誹謗陀婆與他的妻子淫亂。僧眾現在對他作覆缽羯磨，一切人都不得前往進入他家。如果僧眾認為時機已到，請僧眾容忍聽受。稟白完畢。』

『大德僧眾請聽！廬夷力士子虛假誹謗陀婆與他的妻子淫亂。僧眾現在對他作覆缽羯磨，一切人都不得前往進入他家。哪位長老能夠容忍，就保持沉默；不能容忍者，請說出來。僧眾已經對廬夷力士子作了覆缽羯磨完畢；僧眾容忍，所以保持沉默。此事就這樣執行。』

如果僧眾對他作了覆缽羯磨，一切四眾（比丘、比丘尼、優婆塞、優婆夷）都不得與他來往說話。

有些比丘與一些優婆塞（Upāsaka，男居士）發生了小小的爭執，就對他們作覆缽羯磨。佛陀說：『不應該因為小小的事情就對白衣（在家眾）作覆缽羯磨，如果成就了八種情況才應該這樣做：如果優婆塞在諸位比丘面前譭謗三寶（佛、法、僧）以及戒律，想要不利於諸位比丘，給諸位比丘製造惡名聲，想要奪取比丘的住處，侵犯比丘尼。這就是八種情況。』

【English Translation】 English version: …of it.』

The Bhikkhus (monks) usually wore their robes in the customary way, but the lower garment was easily damaged. The Buddha said, 『I allow wearing the robes inside out, and to attach hooks, buttons, and belts to both the upper and lower garments.』

Some Bhikkhus, while reciting mantras, did not eat salt or sleep on beds, and they uttered, 『Namo Bhagavā (Homage to the Blessed One).』 They became doubtful, 『Will I be following other views and accepting the teachings of other teachers?』 They reported this to the Buddha. The Buddha said, 『Mantras are naturally like that, but do not follow their views.』

At that time, Bhikkhu Cīladi said to the Lūyi strongman, 『Bhikkhu Thavara is having intercourse with your wife.』 Upon hearing this, Lūyi asked Thavara, 『Is it true that you did such a thing?』 Thavara did not answer. Lūyi then said, 『Thavara is ashamed of committing sexual misconduct and cannot answer me.』 The Bhikkhus reported this to the Buddha, and the Buddha said, 『I allow performing the Ukkhittakamma (act of suspension) against the Lūyi strongman, and no one should enter his house again.』

One Bhikkhu should announce, 『Venerable Sangha (monastic community), please listen! The Lūyi strongman falsely slandered Thavara for having intercourse with his wife. The Sangha is now performing the Ukkhittakamma against him, and no one should go to his house. If the Sangha deems it is the right time, let the Sangha tolerate and listen. This is the announcement.』

『Venerable Sangha, please listen! The Lūyi strongman falsely slandered Thavara for having intercourse with his wife. The Sangha is now performing the Ukkhittakamma against him, and no one should go to his house. Whoever among the elders can tolerate it, remain silent; whoever cannot tolerate it, please speak up. The Sangha has completed the Ukkhittakamma against the Lūyi strongman; the Sangha tolerates it, therefore remains silent. Let this matter be carried out accordingly.』

If the Sangha has performed the Ukkhittakamma against him, none of the four assemblies (Bhikkhus, Bhikkhunis, Upāsakas, Upāsikās) should associate or speak with him.

Some Bhikkhus had minor disputes with some Upāsakas (male lay devotees) and performed the Ukkhittakamma against them. The Buddha said, 『One should not perform the Ukkhittakamma against laypeople for minor matters. It should only be done if eight conditions are met: if the Upāsaka reviles the Triple Gem (Buddha, Dharma, Sangha) and the precepts in front of the Bhikkhus, intends to harm the Bhikkhus, creates a bad reputation for the Bhikkhus, intends to seize the dwelling place of the Bhikkhus, or violates a Bhikkhuni. These are the eight conditions.』

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阿難白衣時與廬夷親厚，佛告阿難：「汝往廬夷所語言：『僧已與汝作覆缽羯磨。』」阿難受教往到其門，守門人白：「阿難在外。」彼言：「令入。」阿難語言：「我今不得復入汝門。」廬夷聞之便疾出問：「汝忽何故不入我門？」答言：「僧已與汝作覆缽羯磨，一切四眾不得來往，共汝語言。」廬夷言：「若如汝語，便是殺我！」悶絕倒地。阿難言：「汝起！往謝陀婆，僧當與汝解覆缽羯磨。」廬夷即從地起，往到佛所，頭面禮足，白佛言：「我實不見陀婆與我婦通，慈地語我，信其語耳！」佛言：「汝可辭謝陀婆，僧當與汝解覆缽羯磨。」受教即往陀婆所，頭面禮足，手捉其腳，白言：「我愚癡故信於人言，誹謗大德。愿受我悔過！」陀婆比丘即為受之。廬夷既辭謝已，還到佛所，白言：「我已辭謝陀婆比丘竟。」佛告諸比丘：「聽僧白二羯磨為解之。」

廬夷力士子應至僧中，偏袒右肩，脫革屣，一一禮僧足，䠒跪合掌，作如是白：「大德僧聽！我廬夷力士子虛謗陀婆與我婦通，僧與我作覆缽羯磨，不聽一切四眾來往我家。我已辭謝陀婆竟，今正順僧，從僧乞解覆缽羯磨。愿僧慈愍故為我解之！」如是三乞。

應一比丘唱言：「大德僧聽！廬夷力士子虛謗陀婆淫通其婦，僧與作覆缽羯磨，不聽一

【現代漢語翻譯】 現代漢語譯本 阿難在做居士的時候，與廬夷（Luyi，人名）關係親密。佛陀告訴阿難：『你到廬夷那裡告訴他：『僧團已經對你做了覆缽羯磨（fubojiemo，一種佛教懲罰措施）。』』』阿難接受佛陀的教導，前往廬夷的住所，守門人稟報說：『阿難在外面。』廬夷說：『讓他進來。』阿難說：『我現在不能再進入你的門了。』廬夷聽了這話，立刻出來問：『你忽然為什麼不進我的門？』阿難回答說：『僧團已經對你做了覆缽羯磨，一切四眾（sizhong，比丘、比丘尼、優婆塞、優婆夷）都不得來往，與你交談。』廬夷說：『如果像你說的這樣，那簡直是要我的命啊！』隨即昏厥倒地。阿難說：『你起來！去向陀婆（Tuopo，人名）懺悔，僧團會為你解除覆缽羯磨。』廬夷立刻從地上起來，前往佛陀處，頂禮佛足，稟告佛陀說：『我實在沒有看見陀婆與我的妻子有染，慈地（Cidi，人名）告訴我的，我信了他的話！』佛陀說：『你可以向陀婆道歉懺悔，僧團會為你解除覆缽羯磨。』廬夷接受教導，立刻前往陀婆處，頂禮佛足，手抓住陀婆的腳，說：『我因為愚癡，相信了別人的話，誹謗了大德。希望您接受我的悔過！』陀婆比丘就接受了他的懺悔。廬夷懺悔完畢后，回到佛陀處，稟告佛陀說：『我已經向陀婆比丘道歉懺悔完畢。』佛陀告訴眾比丘：『聽僧團通過白二羯磨（bai'erjiemo，一種佛教儀式）為他解除覆缽羯磨。』 廬夷力士子應該來到僧團中，袒露右肩，脫掉革屣（gexi，鞋子），一一禮拜僧眾的腳，跪著合掌，這樣稟告：『大德僧眾請聽！我廬夷力士子虛假地誹謗陀婆與我的妻子有染，僧團對我做了覆缽羯磨，不允許一切四眾來往我家。我已經向陀婆懺悔完畢，現在順從僧團，向僧團請求解除覆缽羯磨。希望僧團慈悲憐憫，為我解除覆缽羯磨！』這樣請求三次。 應該由一位比丘唱言：『大德僧眾請聽！廬夷力士子虛假地誹謗陀婆淫通他的妻子，僧團對他做了覆缽羯磨，不允許一切四眾來往一

【English Translation】 English version When Ānanda (Anan, a disciple of the Buddha) was a layman, he was close to Luyi (Luyi, a person's name). The Buddha told Ānanda: 'Go to Luyi and tell him: 'The Sangha (sengtuan, the Buddhist monastic community) has performed the Uposatha Karma (fubojiemo, a type of Buddhist punishment) against you.' Ānanda, receiving the Buddha's instruction, went to his door. The gatekeeper announced: 'Ānanda is outside.' He said: 'Let him in.' Ānanda said: 'I can no longer enter your door.' Luyi, hearing this, quickly came out and asked: 'Why suddenly do you not enter my door?' Ānanda replied: 'The Sangha has performed the Uposatha Karma against you, and all the four assemblies (sizhong, monks, nuns, laymen, and laywomen) are not allowed to come and go, or speak with you.' Luyi said: 'If it is as you say, then it is killing me!' He fainted and fell to the ground. Ānanda said: 'Get up! Go and apologize to Tuopo (Tuopo, a person's name), and the Sangha will undo the Uposatha Karma for you.' Luyi immediately got up from the ground, went to the Buddha, prostrated himself at his feet, and said to the Buddha: 'I did not actually see Tuopo having relations with my wife; Cidi (Cidi, a person's name) told me, and I believed his words!' The Buddha said: 'You can apologize to Tuopo, and the Sangha will undo the Uposatha Karma for you.' Receiving the instruction, he immediately went to Tuopo, prostrated himself at his feet, grasped his feet, and said: 'Because of my ignorance, I believed the words of others and slandered the great virtuous one. May you accept my repentance!' The Bhikshu (biqiu, Buddhist monk) Tuopo then accepted his repentance. After Luyi had apologized, he returned to the Buddha and said: 'I have finished apologizing to the Bhikshu Tuopo.' The Buddha told the Bhikshus: 'Listen to the Sangha performing the Karma with a formal motion and announcement (bai'erjiemo, a type of Buddhist ceremony) to undo it for him.' Luyi, the son of a strongman, should come into the Sangha, expose his right shoulder, take off his leather sandals (gexi, shoes), bow to the feet of each member of the Sangha, kneel with his palms together, and announce thus: 'Venerable Sangha, listen! I, Luyi, the son of a strongman, falsely slandered Tuopo for having relations with my wife. The Sangha performed the Uposatha Karma against me, not allowing any of the four assemblies to come to my house. I have finished apologizing to Tuopo, and now I am in accordance with the Sangha, requesting the Sangha to undo the Uposatha Karma for me. May the Sangha have compassion and undo the Uposatha Karma for me!' He should request this three times. One Bhikshu should announce: 'Venerable Sangha, listen! Luyi, the son of a strongman, falsely slandered Tuopo for having sexual relations with his wife. The Sangha performed the Uposatha Karma against him, not allowing any of the four assemblies to come to one

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切四眾來往共語。某已辭謝陀婆，從僧乞解覆缽羯磨，僧今與解。若僧時到僧忍聽。白如是。」

「大德僧聽！廬夷力士子虛謗陀婆，乃至僧今與解。誰諸長老忍，默然；不忍者，說。僧已與廬夷力士子解覆缽羯磨竟；僧忍，默然故。是事如是持。」

有諸優婆塞以小小瞋嫌比丘，便不復敬信。佛言：「優婆塞不應以小小事，不敬信比丘！若比丘成就八法，然後不應敬信：毀訾三寶及戒；欲不利諸優婆塞；與優婆塞作惡名聲；欲奪優婆塞住處；以非法為正，欺優婆塞。是為八。」

「若優婆塞瞋比丘，比丘不應往其家；若聚落皆瞋比丘，比丘不應往此聚落。」◎

◎時跋難陀捉蓋，著革屣，絡囊盛缽掛杖擔行。有優婆塞共一外道弟子在後，遙見謂是外道，語外道弟子言：「看汝師在路行無有儀威。」外道弟子言：「汝等見無威儀者，皆謂是外道；而今此人實是釋子。」二人共諍，遂便共賭。逐及問之，果是釋子。優婆塞既輸所賭，又大慚愧。諸比丘以是白佛，佛言：「不聽作此儀法在道路行，犯者突吉羅！」

有諸比丘在路行，為塔得蓋傘，不敢受。諸居士譏呵言：「此沙門釋子不欲供養塔！」白佛，佛言：「聽受！但不得如外道威儀持行。」

有諸老病比丘須拄杖絡囊盛缽乞

【現代漢語翻譯】 現代漢語譯本：允許四眾弟子前來往共同談話。某某已經向陀婆（陀婆）辭謝，從僧團請求解除覆缽羯磨（解覆缽羯磨），僧團現在給予解除。如果僧團時間已到，僧團允許聽取。稟白如上。 『大德僧眾請聽！廬夷力士子（Luyi Lishi Zi）虛假誹謗陀婆（陀婆），乃至僧團現在給予解除。哪位長老允許，就默然；不允許的，請說出來。僧團已經為廬夷力士子（Luyi Lishi Zi）解除了覆缽羯磨（解覆缽羯磨）；僧團允許，所以默然。這件事就這樣保持。』 有些優婆塞（upasaka，男居士）因為小小的嗔恨嫌隙比丘（bhikkhu，比丘），便不再恭敬信奉。佛說：『優婆塞（upasaka，男居士）不應該因為小小的事情，就不恭敬信奉比丘（bhikkhu，比丘）！如果比丘（bhikkhu，比丘）成就了八種法，然後就不應該恭敬信奉：詆譭三寶（Sanbao，佛法僧）以及戒律；想要不利於各位優婆塞（upasaka，男居士）；給優婆塞（upasaka，男居士）製造惡劣名聲；想要奪取優婆塞（upasaka，男居士）的住處；以非法為正，欺騙優婆塞（upasaka，男居士）。這就是八種情況。』 『如果優婆塞（upasaka，男居士）嗔恨比丘（bhikkhu，比丘），比丘（bhikkhu，比丘）不應該前往他家；如果整個村落都嗔恨比丘（bhikkhu，比丘），比丘（bhikkhu，比丘）不應該前往這個村落。』 當時跋難陀（Bannantuo）拿著傘蓋，穿著革屣（ge xi，皮鞋），用絡囊盛著缽，拄著杖行走。有優婆塞（upasaka，男居士）與一位外道弟子在後面，遠遠看見，以為是外道，對外道弟子說：『看你們的師父在路上行走，沒有威儀。』外道弟子說：『你們看見沒有威儀的人，都認為是外道；而現在這個人確實是釋迦牟尼佛的弟子。』二人爭論，於是就打賭。追上去詢問，果然是釋迦牟尼佛的弟子。優婆塞（upasaka，男居士）既輸了所賭的東西，又非常慚愧。各位比丘（bhikkhu，比丘）將這件事稟告佛，佛說：『不允許用這種儀態在道路上行走，違犯者犯突吉羅（dukkhata，一種輕罪）！』 有些比丘（bhikkhu，比丘）在路上行走，爲了佛塔得到傘蓋，不敢接受。各位居士譏諷責備說：『這些沙門釋子（Shamen Shizi）不想供養佛塔！』稟告佛，佛說：『允許接受！但不得像外道那樣威儀地拿著行走。』 有些年老生病的比丘（bhikkhu，比丘）需要拄著枴杖，用絡囊盛著缽乞食。

【English Translation】 English version: Allow the four assemblies to come and go, and talk together. So-and-so has already bid farewell to Tuopo (Tuopo), requesting from the Sangha the lifting of the overturned bowl karma (jie fu bo jiemo), which the Sangha now grants. If the time is right for the Sangha, let the Sangha listen. Report as such. 'Venerable Sangha, listen! Luyi Lishi Zi (Luyi Lishi Zi) falsely slandered Tuopo (Tuopo), and now the Sangha grants the lifting. Whoever among the elders approves, remain silent; whoever does not approve, speak. The Sangha has already lifted the overturned bowl karma (jie fu bo jiemo) for Luyi Lishi Zi (Luyi Lishi Zi); the Sangha approves, hence the silence. Let this matter be maintained as such.' Some Upasakas (upasaka, male lay devotees) no longer respect and believe in Bhikkhus (bhikkhu, monks) because of minor anger and resentment. The Buddha said, 'Upasakas (upasaka, male lay devotees) should not disrespect and disbelieve Bhikkhus (bhikkhu, monks) because of minor matters! If a Bhikkhu (bhikkhu, monk) fulfills eight conditions, then one should not respect and believe in him: disparaging the Three Jewels (Sanbao, Buddha, Dharma, Sangha) and the precepts; desiring to harm the Upasakas (upasaka, male lay devotees); creating a bad reputation for the Upasakas (upasaka, male lay devotees); wanting to seize the dwelling places of the Upasakas (upasaka, male lay devotees); taking the unlawful as lawful, deceiving the Upasakas (upasaka, male lay devotees). These are the eight conditions.' 'If an Upasaka (upasaka, male lay devotee) is angry with a Bhikkhu (bhikkhu, monk), the Bhikkhu (bhikkhu, monk) should not go to his house; if the entire village is angry with a Bhikkhu (bhikkhu, monk), the Bhikkhu (bhikkhu, monk) should not go to that village.' At that time, Bannantuo (Bannantuo) was holding an umbrella, wearing leather shoes (ge xi, leather shoes), carrying a bowl in a bag, and walking with a staff. An Upasaka (upasaka, male lay devotee) and a follower of another path were behind him, and seeing him from afar, they thought he was a follower of another path. The Upasaka (upasaka, male lay devotee) said to the follower of another path, 'Look at your teacher walking on the road without dignity.' The follower of another path said, 'You think that anyone without dignity is a follower of another path; but this person is indeed a disciple of Shakyamuni Buddha.' The two argued, and then they made a bet. They chased after him and asked, and indeed he was a disciple of Shakyamuni Buddha. The Upasaka (upasaka, male lay devotee) not only lost the bet but was also very ashamed. The Bhikkhus (bhikkhu, monks) reported this matter to the Buddha, and the Buddha said, 'It is not allowed to walk on the road with this kind of demeanor; whoever violates this commits a Dukkata (dukkhata, a minor offense)!' Some Bhikkhus (bhikkhu, monks) were walking on the road and obtained an umbrella for a pagoda, but they did not dare to accept it. The lay people ridiculed and blamed them, saying, 'These Shamen Shizi (Shamen Shizi) do not want to make offerings to the pagoda!' They reported this to the Buddha, and the Buddha said, 'It is allowed to accept it! But one must not carry it with the demeanor of a follower of another path.' Some old and sick Bhikkhus (bhikkhu, monks) need to use a staff and carry a bowl in a bag to beg for food.

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食。佛言：「聽從僧乞。」

彼比丘應至僧中乞言：「大德僧聽！我某甲比丘老病，今從僧乞聽拄杖絡囊盛缽乞食。愿僧聽之！」如是三乞。

僧應籌量應與不應與，若實不老病，不應與；若實老病，應白二羯磨與之。

一比丘唱言：「大德僧聽！此某甲比丘老病，今從僧乞聽拄杖絡囊盛缽乞食，僧今聽之。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘老病，乃至僧今聽之。誰諸長老忍，默然；不忍者，說。僧已聽某甲比丘老病拄杖絡囊盛缽乞食竟；僧忍，默然故。是事如是持。」

有諸比丘欲畜杖、絡囊。佛言：「應作僧所羯磨人有，而畜杖、絡囊；若有親里比丘尼，亦聽作彼有而畜。」

有諸比丘觸雨乞食，壞衣色。佛言：「聽捉蓋至門放地，乞食得已，還捉持去。」

有諸比丘持蓋乞食還，著溫室、講堂、食處，余溜濕地成泥。佛言：「聽作屋安之，勿令相妨。」

有諸比丘欲私作蓋，佛言：「聽作！方圓隨意，木作頭子，除漆樹；若葉、若草作覆，亦聽十種衣一一衣覆之。僧、四方僧及私皆聽畜，亦聽長一以為備豫。」

有一比丘患眼，佛言：「聽著眼藥、灌鼻，以油酥摩頂上，以鹽酥摩腳下。」

諸比丘不知用何物作灌鼻筒？佛

【現代漢語翻譯】 現代漢語譯本： 關於食物。佛說：『允許他向僧團乞求。』 那位比丘應該到僧團中乞求說：『尊敬的僧團請聽！我某甲（比丘的名字）比丘年老多病，現在向僧團乞求允許使用拄杖、絡囊盛放缽具乞食。希望僧團允許！』這樣乞求三次。 僧團應該衡量是否應該允許，如果實際上不老不病，不應該允許；如果確實年老多病，應該通過白二羯磨（一種僧團決議程式）允許他。 一位比丘唱言：『尊敬的僧團請聽！這位某甲（比丘的名字）比丘年老多病，現在向僧團乞求允許使用拄杖、絡囊盛放缽具乞食，僧團現在允許他。如果僧團認為時機已到，僧團就忍可。稟白完畢。』 『尊敬的僧團請聽！這位某甲（比丘的名字）比丘年老多病，乃至僧團現在允許他。哪位長老忍可，就默然；不忍可的，請說出來。僧團已經允許某甲（比丘的名字）比丘因年老多病使用拄杖、絡囊盛放缽具乞食完畢；僧團忍可，因為大家默然。這件事就這樣執行。』 有些比丘想要持有手杖、絡囊。佛說：『應該通過僧團羯磨，成為僧團公有的物品，然後才能持有手杖、絡囊；如果有親戚是比丘尼，也允許作為她的私有物而持有。』 有些比丘在下雨時乞食，損壞了衣服的顏色。佛說：『允許拿著傘到門口放下，乞食完畢后，再拿起來帶走。』 有些比丘拿著傘乞食回來，放在溫室、講堂、食堂，剩餘的雨水滴落在地上形成泥濘。佛說：『允許建造一個屋子來安放傘，不要妨礙他人。』 有些比丘想要私自製作傘，佛說：『允許製作！形狀方圓隨意，用木頭做傘柄頭，除了漆樹；如果用樹葉、草來覆蓋傘面，也允許用十種衣中的任何一種來覆蓋。僧團、四方僧團以及個人都允許持有，也允許多準備一把作為備用。』 有一位比丘患了眼病，佛說：『允許使用眼藥、灌鼻，用油酥塗抹頭頂，用鹽酥塗抹腳底。』 眾比丘不知道用什麼東西製作灌鼻筒？佛

【English Translation】 English version: About food. The Buddha said, 'Allow him to beg from the Sangha (monastic community).' That Bhikkhu (monk) should go to the Sangha and beg, saying, 'Venerable Sangha, please listen! I, Bhikkhu (name of the monk) so-and-so, am old and sick. Now I beg the Sangha to allow me to use a staff, a carrying bag, and a bowl for begging food. May the Sangha allow it!' He should beg in this way three times. The Sangha should consider whether to allow it or not. If he is not actually old and sick, he should not be allowed. If he is truly old and sick, he should be allowed through a 'Bai-er-jiemo' (formal act of declaration and motion) procedure. One Bhikkhu should announce, 'Venerable Sangha, please listen! This Bhikkhu (name of the monk) so-and-so is old and sick. Now he begs the Sangha to allow him to use a staff, a carrying bag, and a bowl for begging food. The Sangha now allows him. If the Sangha deems it the right time, the Sangha approves. The announcement is complete.' 'Venerable Sangha, please listen! This Bhikkhu (name of the monk) so-and-so is old and sick, and the Sangha now allows him. Whoever among the elders approves, let him remain silent; whoever does not approve, let him speak. The Sangha has finished allowing Bhikkhu (name of the monk) so-and-so to use a staff, a carrying bag, and a bowl for begging food due to old age and sickness; the Sangha approves, because everyone is silent. This matter is to be carried out in this way.' Some Bhikkhus wanted to possess a staff and a carrying bag. The Buddha said, 'It should be done through a Sangha 'jiemo' (formal act of the Sangha), becoming property of the Sangha, and then one can possess a staff and a carrying bag; if there is a relative who is a Bhikkhuni (nun), it is also allowed to possess it as her private property.' Some Bhikkhus damaged the color of their robes while begging for food in the rain. The Buddha said, 'Allow them to take an umbrella, put it down at the door, and after begging for food, pick it up and take it away.' Some Bhikkhus brought umbrellas back after begging for food and placed them in the warm room, lecture hall, or dining hall, and the remaining rainwater dripped onto the ground, forming mud. The Buddha said, 'Allow them to build a shed to store the umbrellas, so as not to obstruct others.' Some Bhikkhus wanted to make umbrellas privately. The Buddha said, 'Allow them to make them! The shape can be square or round as desired, with a wooden handle, except for lacquer trees; if leaves or grass are used to cover the umbrella, it is also allowed to cover it with any one of the ten kinds of robes. The Sangha, the Sangha of the four directions, and individuals are all allowed to possess them, and it is also allowed to prepare an extra one as a backup.' One Bhikkhu suffered from an eye disease. The Buddha said, 'Allow him to use eye medicine, nasal irrigation, and to rub the top of his head with ghee, and to rub the soles of his feet with salt ghee.' The Bhikkhus did not know what to use to make a nasal irrigation tube? The Buddha

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言：「除漆樹，余竹、木、銅、鐵、牙、角作之。」

有一比丘名瞿夷，食后輒呞。諸比丘見，疑犯非時食，以是白佛。佛言：「諸比丘！此比丘前五百世常生牛中，余報生人間，凡有所食，非呞不消。從今如此等比，非時呞無犯。」

有諸比丘或依止僧住、或依止四方僧住、或依止塔住，無人教誡，愚癡無知，不能學戒。以是白佛，佛言：「不聽依止僧、四方僧及塔住，犯者皆突吉羅！聽依止上座，及如法比丘能教誡者。」

時諸比丘同覆眠，更相觸身，生染著心，不樂修梵行。佛言：「不聽同覆眠，犯者突吉羅！若無衣覆者，聽異襯身衣，上得同覆。若住處迮，不相識，聽同牀坐，皆不得眠；若眠，突吉羅。」

有一阿練若處野火欲至，不知云何？以是白佛，佛言：「汝往滅之！」受教往滅，不能令滅，還白佛。佛言：「可以我名語火神言：『世尊欲令汝滅。』」受教往語，火即滅。還白佛，佛言：「此火神不但今世聞我名，火便滅。過去世時，海中有洲，於七歲中常為火所燒。彼洲上叢草中，有雉生一鶵，父母見火欲至，便舍而去。其鶵於後，帳舒翅腳示火神，說偈言：

「『有腳未能行，　　有翅未能飛， 　　父母見捨去，　　唯愿活我命！』

「火神即以偈答：

「

【現代漢語翻譯】 現代漢語譯本：他說：『除了漆樹，其他用竹子、木頭、銅、鐵、牙、角製作的都可以。』 有一位比丘名叫瞿夷（Geyi），飯後總是反芻。其他比丘看見了，懷疑他犯了非時食戒，因此稟告佛陀。佛陀說：『各位比丘！這位比丘前五百世經常轉生為牛，剩餘的業報使他生在人間，凡是吃下的食物，不反芻就無法消化。從今以後，像這樣的比丘，非時反芻沒有罪。』 有些比丘或者依止僧團居住、或者依止四方僧團居住、或者依止塔廟居住，沒有人教導告誡，愚癡無知，不能學習戒律。因此稟告佛陀，佛陀說：『不允許依止僧團、四方僧團以及塔廟居住，違犯者都犯突吉羅罪！允許依止上座，以及如法比丘能夠教導告誡的人。』 當時，一些比丘一同蓋著被子睡覺，互相接觸身體，產生染著之心，不樂意修習梵行。佛陀說：『不允許一同蓋著被子睡覺，違犯者犯突吉羅罪！如果沒有被子蓋，允許用不同的貼身衣服，上面可以一同蓋。如果居住的地方狹窄，互不相識，允許同牀而坐，都不能睡覺；如果睡覺，犯突吉羅罪。』 有一個阿練若（Aranya）處所，野火將要燒到，不知道該怎麼辦？因此稟告佛陀，佛陀說：『你去滅火！』接受教導後去滅火，不能使火熄滅，回來稟告佛陀。佛陀說：『可以用我的名字告訴火神說：「世尊要讓你熄滅。」』接受教導後去說，火立刻熄滅。回來稟告佛陀，佛陀說：『這位火神不只是今世聽到我的名字，火就熄滅。過去世的時候，海中有一個洲，在七年中經常被火燒。那個洲上的叢草中，有一隻雉雞生了一隻小雉雞，父母看見火要燒到，就捨棄離開了。那隻小雉雞後來張開翅膀，伸出腳給火神看，說偈語道： 『有腳卻不能行走， 有翅膀卻不能飛翔， 父母看見火就捨棄離去， 只希望你能饒我一命！』 火神就用偈語回答：

【English Translation】 English version: He said: 'Apart from the lacquer tree, anything made of bamboo, wood, copper, iron, ivory, or horn is permissible.' There was a Bhikkhu named Goyi (Geyi), who would always ruminate after eating. The other Bhikkhus saw this and suspected him of violating the rule against eating at the wrong time, so they reported it to the Buddha. The Buddha said: 'Bhikkhus! This Bhikkhu was often born as a cow in his previous five hundred lives, and the remaining karmic effect has caused him to be born as a human. Whatever he eats, he cannot digest without ruminating. From now on, for Bhikkhus like him, there is no offense in ruminating at the wrong time.' Some Bhikkhus were either residing dependent on the Sangha, or residing dependent on the Sangha of the four directions, or residing dependent on a stupa, without anyone to teach or admonish them, being foolish and ignorant, and unable to learn the precepts. Therefore, they reported this to the Buddha, and the Buddha said: 'It is not permitted to reside dependent on the Sangha, the Sangha of the four directions, or a stupa. Those who violate this commit a Dukkhata offense! It is permitted to reside dependent on a senior monk (Upajjhaya), or a Bhikkhu who is in accordance with the Dharma and able to teach and admonish.' At that time, some Bhikkhus were sleeping under the same cover, touching each other's bodies, and developing attachment, unwilling to practice the Brahmacharya. The Buddha said: 'It is not permitted to sleep under the same cover, those who violate this commit a Dukkhata offense! If there is no cover, it is permitted to use different undergarments, and the same cover can be used on top. If the living space is cramped and they do not know each other, it is permitted to sit on the same bed, but they must not sleep; if they sleep, they commit a Dukkhata offense.' There was a place in the Aranya (Aranya), where a wildfire was about to reach, and they did not know what to do. Therefore, they reported this to the Buddha, and the Buddha said: 'Go and extinguish the fire!' After receiving the instruction, they went to extinguish the fire, but could not put it out, and returned to report to the Buddha. The Buddha said: 'You can tell the fire deity in my name, saying: 'The World Honored One wants you to extinguish yourself.'' After receiving the instruction, they went and said this, and the fire immediately went out. They returned to report to the Buddha, and the Buddha said: 'This fire deity not only extinguishes the fire upon hearing my name in this life. In a past life, there was an island in the sea, which was often burned by fire for seven years. In the grass on that island, a pheasant gave birth to a chick, and the parents, seeing the fire about to reach them, abandoned it and left. Later, the chick spread its wings and stretched out its legs to show the fire deity, and spoke this verse: 'I have feet but cannot walk, I have wings but cannot fly, My parents saw the fire and abandoned me, I only hope you will spare my life!' The fire deity then replied with a verse:

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『卵生非所求，　　而今從吾乞， 　　我今當施汝，　　四面各一尋。』」

佛言：「爾時雉鶵者，則我身是；火神者，今火神是。昔已為我滅火，今復為我滅之。若野火來時，應打揵捶，若唱令僧同集，使凈人刈左右草，以火逆燒，水土澆坋，濕衣撲滅。」

有諸住處，塔中幡蓋盈長，棄于庭中，縱橫踐蹋。諸白衣譏呵言：「此諸沙門不惜他物，毀敗供養。非沙門法！」諸比丘以是白佛，佛言：「除佛、辟支佛塔，余塔長物，聽作四方僧用。若此塔后須，取四方僧物還之。」

時諸比丘啖生、熟蒜，前食后食，無時不啖，亦空啖之，房舍臭處。諸白衣入房聞臭，譏呵言：「此諸沙門住處蒜臭，猶如庖廚。」諸比丘以是白佛，佛言：「不聽無因緣啖蒜！若有因緣啖時，不得在諸比丘上風行、立。」

有一比丘以小因緣啖蒜，如來說法不敢往聽。佛問：「何故不來聽法？」答言：「世尊不聽啖蒜在諸比丘上風行、立，是以不敢。」佛種種呵責彼比丘：「汝愚癡人，所作非法！貪食臭穢，失於無量法味之利！」呵已告諸比丘：「從今不聽以小因緣啖蒜，犯者突吉羅！啖蒜比丘應正順諸比丘。正順者：七日不得入溫室、講堂、食堂、浴室、廁上、他房、聚落、塔邊過。七日後，臥具應抖擻者，抖

【現代漢語翻譯】 現代漢語譯本 『卵生之物並非我所求，如今你卻向我乞求，我現在就施捨給你，四面各一尋（古代長度單位）。』

佛說：『當時的雉雞雛鳥，就是我的前身；火神，就是現在的火神。過去他曾為我熄滅火災，現在又再次為我熄滅。如果野火來襲時，應該敲打揵捶（一種打擊樂器），如果唱令僧眾集合，讓凈人（負責寺院雜務的居士）割除左右的草，用火逆向焚燒，用水和土澆灌，用濕衣服撲滅。』

有些住處，塔中的幡蓋（裝飾物）過多，被丟棄在庭院中，縱橫踐踏。一些在家居士譏諷呵斥說：『這些沙門（出家人）不愛惜他人的物品，毀壞供養之物。這不是沙門應有的行為！』眾比丘將此事稟告佛陀，佛說：『除了佛塔、辟支佛（獨自覺悟者）塔，其餘塔中的多餘物品，允許作為四方僧（來自各地的僧人）的公用。如果此塔以後需要，就用四方僧的物品償還。』

當時，一些比丘食用生蒜、熟蒜，飯前飯後，無時無刻不在吃，甚至空口吃蒜，導致房舍充滿臭味。一些在家居士進入房間聞到臭味，譏諷呵斥說：『這些沙門住的地方蒜味熏天，就像廚房一樣。』眾比丘將此事稟告佛陀，佛說：『不允許無緣無故地吃蒜！如果有因緣需要吃蒜時，不得在其他比丘的上風處行走、站立。』

有一位比丘因為小小的因緣而吃了蒜，如來（佛陀的稱號）說法時不敢前去聽法。佛陀問：『為何不來聽法？』他回答說：『世尊不允許吃蒜的人在其他比丘的上風處行走、站立，因此不敢前來。』佛陀種種呵責那位比丘：『你這愚癡之人，所作所為不合佛法！貪食臭穢之物，失去了無量法味的利益！』呵責完畢后，佛陀告訴眾比丘：『從今以後不允許因為小小的因緣而吃蒜，違犯者犯突吉羅（一種輕罪）！吃蒜的比丘應當正順（遵守）其他比丘的規定。正順的規定是：七日內不得進入溫室、講堂、食堂、浴室、廁所、其他房間、村落，不得從塔邊經過。七日之後，臥具應該抖擻，抖

【English Translation】 English version 『I do not seek to be born from an egg, but now you ask this of me. I shall now bestow upon you, one 'xun' (ancient Chinese unit of length) on each of the four sides.』

The Buddha said: 『The pheasant chick at that time was my past self; the fire deity is the fire deity of today. In the past, he extinguished fire for me, and now he extinguishes it for me again. If a wildfire comes, one should strike the 'qianchui' (a percussion instrument), and if summoning the Sangha (monastic community) together, have the lay attendants cut the grass on the left and right, burn it back against the fire, pour water and earth, and extinguish it with wet clothes.』

In some residences, the banners and canopies in the stupas (Buddhist monuments) were excessive, discarded in the courtyard, and trampled upon. Some laypeople criticized and scolded, saying: 『These 'shramanas' (monastics) do not cherish others' belongings and destroy offerings. This is not the way of a 'shramana'!』 The 'bhikkhus' (monks) reported this to the Buddha, who said: 『Except for the stupas of Buddhas and 'Pratyekabuddhas' (solitary Buddhas), the excess items in other stupas are allowed to be used for the benefit of the Sangha from all directions. If this stupa needs them later, the items of the Sangha from all directions should be returned.』

At that time, some 'bhikkhus' were eating raw and cooked garlic, before and after meals, at all times, and even eating it plain, causing their residences to smell. Some laypeople entered the rooms and smelled the odor, criticizing and scolding, saying: 『The residences of these 'shramanas' stink of garlic, like a kitchen.』 The 'bhikkhus' reported this to the Buddha, who said: 『It is not allowed to eat garlic without a reason! If there is a reason to eat garlic, one must not walk or stand upwind of other 'bhikkhus'.』

There was a 'bhikkhu' who ate garlic for a small reason, and dared not go to listen to the Dharma (teachings) when the Tathagata (another name for the Buddha) was teaching. The Buddha asked: 『Why do you not come to listen to the Dharma?』 He replied: 『The World-Honored One (another name for the Buddha) does not allow those who eat garlic to walk or stand upwind of other 'bhikkhus', therefore I dare not come.』 The Buddha variously scolded that 'bhikkhu': 『You foolish person, what you have done is not in accordance with the Dharma! You are greedy for foul-smelling things, and have lost the benefit of immeasurable Dharma flavors!』 After scolding him, the Buddha told the 'bhikkhus': 『From now on, it is not allowed to eat garlic for small reasons; those who violate this commit a 'dukkhata' (a minor offense)! A 'bhikkhu' who eats garlic should conform to the rules of the other 'bhikkhus'. The rules of conformity are: for seven days, one must not enter the warm room, lecture hall, dining hall, bathroom, toilet, other rooms, villages, or pass by the stupa. After seven days, the bedding should be shaken out, shaken

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擻；應浣者，浣；應曬者，曬；應香薰者，香薰。灑掃房中，遍泥其內。自浣衣服，洗浴身體，然後入。」

時諸比丘畜大銅鏂，諸白衣見，問言：「此是誰器？」有人答言：「是諸比丘許。」便譏呵言：「此沙門如王大臣！何用畜此大銅鏂為？」諸比丘以是白佛，佛言：「從今不聽畜大銅鏂！若畜一升以上，突吉羅。」

時諸比丘處處小便，臭處不凈，諸白衣譏呵言：「此沙門釋子無有威儀法！小便無有常處，臭處不凈。」

有一比丘在不應小便處小便，鬼神捉其男根，牽至屏處，語言：「大德！應在此處小便。」諸比丘以是白佛，佛言：「不聽漫小便，應屏處作處所，犯者突吉羅！」

有諸客比丘不知小便處，佛言：「聽問舊比丘。」

有諸老病比丘不能至小便處，佛言：「聽畜小便器。」

諸比丘便內小便器，著房中臭處。佛言：「不應著房中。」

諸比丘既著房外，惡蟲入中。佛言：「若須內房中，應密塞口；若著房外，與水滿中。」

有諸比丘處處大便，諸白衣譏呵如上。佛言：「不應爾！聽屏處掘地作廁屋，覆上，作上下道，及欄格，廁滿應除去。若生蟲，應作坑安之；若未生蟲，持麹末著廁陷中，蟲則不生。」

有諸比丘不嚼楊枝，口臭、食

【現代漢語翻譯】 現代漢語譯本：

'應掃地的，就掃地；應清洗的，就清洗；應晾曬的，就晾曬；應用香薰的，就用香薰。灑掃房間，用泥塗抹內部。自己清洗衣服，洗浴身體，然後進入。'

當時，一些比丘擁有大型銅製容器（ōu，容器），一些在家居士看見了，問道：'這是誰的器具？'有人回答說：'是各位比丘的。'他們便譏諷呵斥說：'這些沙門（shā mén，出家修道的人）如同國王大臣！要用這些大型銅製容器做什麼？'各位比丘將此事稟告佛陀，佛陀說：'從今以後不允許擁有大型銅製容器！如果擁有超過一升容量的，犯突吉羅（dū jí luó，一種輕罪）。'

當時，一些比丘到處小便，臭氣熏天，不乾淨，一些在家居士譏諷呵斥說：'這些沙門釋子（shì zǐ，佛教徒）沒有威儀法度！小便沒有固定的地方，臭氣熏天，不乾淨。'

有一位比丘在不應該小便的地方小便，鬼神抓住他的男根，拉到隱蔽的地方，說：'大德（dà dé，對僧人的尊稱）！應該在這裡小便。'各位比丘將此事稟告佛陀，佛陀說：'不允許隨意小便，應該在隱蔽的地方設定場所，違犯者犯突吉羅！'

有一些新來的比丘不知道小便的地方，佛陀說：'可以詢問年長的比丘。'

有一些年老生病的比丘不能走到小便的地方，佛陀說：'允許擁有小便器。'

各位比丘便將小便器放在房間里，導致房間里臭氣熏天。佛陀說：'不應該放在房間里。'

各位比丘將小便器放在房間外面，引來噁心的蟲子進入其中。佛陀說：'如果必須放在房間里，應該嚴密地塞住口；如果放在房間外面，要用水裝滿它。'

有一些比丘到處大便，一些在家居士像之前一樣譏諷呵斥。佛陀說：'不應該這樣！允許在隱蔽的地方挖地建造廁所，上面覆蓋，設定上下通道，以及欄桿隔斷，廁所滿了應該清除。如果生了蟲子，應該挖坑埋掉；如果還沒有生蟲子，用酒麴末撒在廁所的坑裡，蟲子就不會產生。'

有一些比丘不嚼楊枝（yáng zhī，一種清潔牙齒的樹枝），口臭、食物 English version:

'Those who should sweep, sweep; those who should wash, wash; those who should sun, sun; those who should incense, incense. Sweep the room, plaster the inside with mud. Wash your own clothes, bathe your body, and then enter.'

At that time, some Bhikkhus (bǐ qiū, Buddhist monks) possessed large copper vessels (ōu, containers). Some laypeople saw them and asked, 'Whose utensils are these?' Someone replied, 'They belong to the Bhikkhus.' They then ridiculed and scolded, 'These Shramanas (shā mén, renunciates) are like kings and ministers! What do they need these large copper vessels for?' The Bhikkhus reported this matter to the Buddha, who said, 'From now on, it is not permitted to possess large copper vessels! If one possesses a vessel larger than one sheng (shēng, a unit of volume), one commits a Dukkhata (dū jí luó, a minor offense).'

At that time, some Bhikkhus urinated everywhere, causing a foul and unclean odor. Some laypeople ridiculed and scolded, 'These Shramana Shakya-sons (shì zǐ, Buddhist disciples) have no proper conduct! They urinate without a fixed place, causing a foul and unclean odor.'

One Bhikkhu urinated in a place where he should not have. A spirit seized his male organ, dragged him to a secluded place, and said, 'Venerable Sir (dà dé, a respectful term for monks)! You should urinate here.' The Bhikkhus reported this matter to the Buddha, who said, 'It is not permitted to urinate indiscriminately. One should establish a place in a secluded area. Whoever violates this commits a Dukkhata!'

Some newly arrived Bhikkhus did not know where the latrine was. The Buddha said, 'You may ask the senior Bhikkhus.'

Some old and sick Bhikkhus were unable to reach the latrine. The Buddha said, 'You are permitted to have a urinal.'

The Bhikkhus then placed the urinals inside their rooms, causing a foul odor. The Buddha said, 'You should not place them inside the rooms.'

The Bhikkhus then placed the urinals outside the rooms, attracting disgusting insects. The Buddha said, 'If you must place them inside the room, you should seal the opening tightly; if you place them outside the room, fill them with water.'

Some Bhikkhus defecated everywhere. The laypeople ridiculed and scolded them as before. The Buddha said, 'You should not do that! You are permitted to dig a latrine in a secluded place, cover it, create upper and lower pathways, and a railing partition. When the latrine is full, it should be removed. If insects appear, you should dig a pit and bury them; if insects have not yet appeared, sprinkle koji (qū, a type of mold used in fermentation) powder into the latrine pit, and insects will not appear.'

Some Bhikkhus did not chew willow twigs (yáng zhī, twigs used for cleaning teeth), causing bad breath and food

【English Translation】 Those who should sweep, sweep; those who should wash, wash; those who should sun, sun; those who should incense, incense. Sweep the room, plaster the inside with mud. Wash your own clothes, bathe your body, and then enter. At that time, some Bhikkhus (bǐ qiū, Buddhist monks) possessed large copper vessels (ōu, containers). Some laypeople saw them and asked, 'Whose utensils are these?' Someone replied, 'They belong to the Bhikkhus.' They then ridiculed and scolded, 'These Shramanas (shā mén, renunciates) are like kings and ministers! What do they need these large copper vessels for?' The Bhikkhus reported this matter to the Buddha, who said, 'From now on, it is not permitted to possess large copper vessels! If one possesses a vessel larger than one sheng (shēng, a unit of volume), one commits a Dukkhata (dū jí luó, a minor offense).' At that time, some Bhikkhus urinated everywhere, causing a foul and unclean odor. Some laypeople ridiculed and scolded, 'These Shramana Shakya-sons (shì zǐ, Buddhist disciples) have no proper conduct! They urinate without a fixed place, causing a foul and unclean odor.' One Bhikkhu urinated in a place where he should not have. A spirit seized his male organ, dragged him to a secluded place, and said, 'Venerable Sir (dà dé, a respectful term for monks)! You should urinate here.' The Bhikkhus reported this matter to the Buddha, who said, 'It is not permitted to urinate indiscriminately. One should establish a place in a secluded area. Whoever violates this commits a Dukkhata!' Some newly arrived Bhikkhus did not know where the latrine was. The Buddha said, 'You may ask the senior Bhikkhus.' Some old and sick Bhikkhus were unable to reach the latrine. The Buddha said, 'You are permitted to have a urinal.' The Bhikkhus then placed the urinals inside their rooms, causing a foul odor. The Buddha said, 'You should not place them inside the rooms.' The Bhikkhus then placed the urinals outside the rooms, attracting disgusting insects. The Buddha said, 'If you must place them inside the room, you should seal the opening tightly; if you place them outside the room, fill them with water.' Some Bhikkhus defecated everywhere. The laypeople ridiculed and scolded them as before. The Buddha said, 'You should not do that! You are permitted to dig a latrine in a secluded place, cover it, create upper and lower pathways, and a railing partition. When the latrine is full, it should be removed. If insects appear, you should dig a pit and bury them; if insects have not yet appeared, sprinkle koji (qū, a type of mold used in fermentation) powder into the latrine pit, and insects will not appear.' Some Bhikkhus did not chew willow twigs (yáng zhī, twigs used for cleaning teeth), causing bad breath and food

---

不消。有諸比丘與上座共語，惡其口臭。諸比丘以是白佛，佛言：「應嚼楊枝！嚼楊枝有五功德：消食、除冷熱、唌唾善能別味、口不臭、眼明。」

有諸比丘趣嚼木，佛言：「有五種木不應嚼：漆樹、毒樹、舍夷樹、摩頭樹、菩提樹，余皆聽嚼。」

時諸比丘欲莊嚴自恣處，佛言：「聽莊嚴至自恣日竟。」

夜說法經唄，不知誰應作。佛言：「應差能者。」

諸比丘以小病辭，不肯說法經唄。佛言：「不應以小病辭說法經唄。」

有住處諸惡獸來入，佛言：「聽打鼓、打木、大喚作聲及燃火。」

有住處毒蟲來入，佛言：「應取遠棄。」

諸比丘手捉螫手，佛言：「聽以物挾著瓶中持去。」

有住處不閉戶，失衣缽。佛言：「應作關鑰，令人不知開。」

舍利弗患風，波斯匿王語言：「應以干蝦蟆薰鼻。」不敢用。佛言：「聽用。」

有比丘欲染衣，佛言：「聽用根、莖、華、葉、皮染。」

有比丘欲染欽婆羅，佛言：「聽用尸尸婆樹、佉他羅樹、胡桃樹染。」

諸比丘便染作純黑色，佛言：「不應作純黑色衣。」

難陀有三十二相，雖不及佛，諸比丘遙見謂是世尊，恒為之起。難陀慚愧，不知云何？以是白佛，佛言：「聽難陀

【現代漢語翻譯】 現代漢語譯本： 不消（不，沒有必要）。有些比丘和上座（長老）交談，（卻）厭惡他們的口臭。比丘們因此稟告佛陀，佛陀說：『應當嚼楊枝（一種樹枝，用於清潔牙齒）！嚼楊枝有五種功德：消食、去除冷熱（指身體不適）、能分辨味道、口不臭、使眼睛明亮。』

有些比丘隨意嚼木頭，佛陀說：『有五種木頭不應該嚼：漆樹、毒樹、舍夷樹、摩頭樹、菩提樹，其餘的都可以嚼。』

當時，一些比丘想要莊嚴自恣處（僧團舉行懺悔儀式的場所），佛陀說：『允許莊嚴到自恣日結束。』

晚上說法、誦經，不知道應該由誰來做。佛陀說：『應該選派有能力的人。』

一些比丘以小病為借口，不肯說法、誦經。佛陀說：『不應該以小病為借口推辭說法、誦經。』

有些住處有惡獸闖入，佛陀說：『允許打鼓、敲木頭、大聲呼喊以及點燃火。』

有些住處有毒蟲闖入，佛陀說：『應該拿走遠遠地丟棄。』

一些比丘用手去抓被蝎子蟄的手，佛陀說：『允許用東西夾住（蝎子），放在瓶子里拿走。』

有些住處不關門，丟失了衣缽（僧人的生活用具）。佛陀說：『應該製作門閂和鑰匙，讓人不知道怎麼打開。』

舍利弗（佛陀的十大弟子之一）患了風病，波斯匿王（古代印度國王）說：『應該用干蝦蟆熏鼻子。』（舍利弗）不敢用。佛陀說：『允許用。』

有比丘想要染色衣服，佛陀說：『允許用根、莖、花、葉、皮來染色。』

有比丘想要染欽婆羅（一種布料），佛陀說：『允許用尸尸婆樹、佉他羅樹、胡桃樹來染色。』

一些比丘就染成了純黑色的衣服，佛陀說：『不應該做純黑色的衣服。』

難陀（佛陀的弟弟）有三十二相（佛陀的特徵），雖然不如佛陀，但一些比丘遠遠地看見他，以為是世尊（佛陀），總是為他起身。難陀感到慚愧，不知道該怎麼辦？因此稟告佛陀，佛陀說：『允許難陀…』

【English Translation】 English version: No need. Some Bhikkhus (monks) were talking with the Elders, disliking their bad breath. The Bhikkhus reported this to the Buddha, and the Buddha said: 'One should chew on a twig of the Yang tree (a type of tree branch used for cleaning teeth)! Chewing on a twig of the Yang tree has five merits: it aids digestion, removes cold and heat (referring to physical discomfort), allows one to distinguish flavors well, eliminates bad breath, and brightens the eyes.'

Some Bhikkhus were casually chewing on wood. The Buddha said: 'There are five types of wood that should not be chewed: lacquer tree, poisonous tree, Sheyi tree, Matou tree, and Bodhi tree; all others are allowed to be chewed.'

At that time, some Bhikkhus wanted to decorate the Pravāraṇa (a ceremony marking the end of the rainy season retreat) place. The Buddha said: 'It is allowed to decorate until the end of the Pravāraṇa day.'

At night, when reciting the Dharma and chanting scriptures, it was unknown who should do it. The Buddha said: 'One should appoint someone capable.'

Some Bhikkhus used minor illnesses as an excuse to refuse to recite the Dharma and chant scriptures. The Buddha said: 'One should not use minor illnesses as an excuse to decline reciting the Dharma and chanting scriptures.'

In some dwellings, fierce beasts came in. The Buddha said: 'It is allowed to beat drums, knock on wood, shout loudly, and light fires.'

In some dwellings, poisonous insects came in. The Buddha said: 'One should take them and discard them far away.'

Some Bhikkhus grabbed their hands that had been stung by scorpions. The Buddha said: 'It is allowed to use something to clamp (the scorpion), put it in a bottle, and take it away.'

In some dwellings, the doors were not closed, and robes and alms bowls (monk's living utensils) were lost. The Buddha said: 'One should make latches and keys, so that people do not know how to open them.'

Sariputta (one of the Buddha's ten great disciples) suffered from wind illness. King Pasenadi (an ancient Indian king) said: 'One should fumigate the nose with dried toad.' (Sariputta) did not dare to use it. The Buddha said: 'It is allowed to use it.'

Some Bhikkhus wanted to dye robes. The Buddha said: 'It is allowed to use roots, stems, flowers, leaves, and bark to dye.'

Some Bhikkhus wanted to dye Kimpala (a type of fabric). The Buddha said: 'It is allowed to use Shishiba tree, Khatala tree, and walnut tree to dye.'

Some Bhikkhus then dyed the robes pure black. The Buddha said: 'One should not make pure black robes.'

Nanda (Buddha's brother) had the thirty-two marks (characteristics of a Buddha), although not as complete as the Buddha's. Some Bhikkhus, seeing him from afar, thought he was the World-Honored One (Buddha) and always stood up for him. Nanda felt ashamed and did not know what to do. Therefore, he reported this to the Buddha, and the Buddha said: 'It is allowed for Nanda...'

---

作衣與佛衣異相。」

有諸比丘受阿練若十二頭陀法不捨，在人間住、受請，乃至受屋舍等。以是白佛，佛言：「一一皆突吉羅！聽近聚落，乃至一拘蘆賒；若不能，皆應舍。」

有諸比丘祀祠鬼神，佛言：「不應爾，犯者突吉羅！」不得為鬼神及外道師作塔亦如是。

有諸比丘既作鬼神塔，鬼神依之。后壞，鬼神瞋。佛言：「已作不聽壞，犯者突吉羅！」

有諸比丘大小便鬼神塔中，或左繞而去，鬼神瞋。佛言：「不應爾，犯者突吉羅！若路從左邊去，聽隨路行。」

有諸比丘克木作男女像、鳥獸形；又作種種戲具，與白衣小兒。佛言：「不應作、與，犯者突吉羅！」

有比丘自歌舞，教人歌舞；自作樂，教人作樂。佛言：「不應爾，犯者突吉羅！」◎

五分律卷第二十六 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十七

宋罽賓三藏佛陀什共竺道生等譯

◎第五分之四威儀法

佛在舍衛城。爾時有一婆羅門出家，好凈過常，自惡大小便，用利廁草割傷其肉，血污衣服及僧臥具。諸比丘種種呵責：「汝尚自惡大小便，云何能看諸比丘病？」以是白佛，佛言：「不聽用廁草。」

時諸比丘裸形上廁，

【現代漢語翻譯】 現代漢語譯本： 『製作的衣服與佛的衣服有不同的樣式。』

有些比丘接受了阿練若（araṇya，指遠離人煙的處所）的十二頭陀法（dhūta，指苦行），卻不捨棄，住在人間、接受邀請，甚至接受房屋等。他們將此事稟告佛陀，佛陀說：『一一都犯了突吉羅（dukkata，指輕罪）！允許住在靠近村落的地方，乃至一拘盧舍（krośa，古代印度長度單位）；如果不能，都應該捨棄。』

有些比丘祭祀鬼神，佛陀說：『不應該這樣做，違犯者犯突吉羅！』不得為鬼神及外道師製作塔也是一樣。

有些比丘已經建造了鬼神塔，鬼神依附在上面。後來塔壞了，鬼神發怒。佛陀說：『已經建造的塔不允許毀壞，違犯者犯突吉羅！』

有些比丘在鬼神塔中大小便，或者從左邊繞行離開，鬼神發怒。佛陀說：『不應該這樣做，違犯者犯突吉羅！如果道路從左邊通行，允許沿著道路行走。』

有些比丘雕刻木頭製作男女像、鳥獸形狀；又製作各種玩具，給在家的小孩。佛陀說：『不應該製作、給予，違犯者犯突吉羅！』

有比丘自己唱歌跳舞，教人唱歌跳舞；自己演奏音樂，教人演奏音樂。佛陀說：『不應該這樣做，違犯者犯突吉羅！』

《五分律》卷第二十六 《大正藏》第22冊 No. 1421 《彌沙塞部和醯五分律》

《五分律》卷第二十七

宋 罽賓（Kashmir）三藏（Tripiṭaka）佛陀什（Buddhaśīla）共竺道生等譯

第五分之四威儀法

佛陀在舍衛城（Śrāvastī）。當時有一位婆羅門（Brāhmaṇa）出家，非常愛乾淨，厭惡自己的大小便，用鋒利的廁籌割傷自己的肉，血污了衣服和僧人的臥具。眾比丘紛紛呵責：『你尚且厭惡自己的大小便，怎麼能照顧其他生病的比丘呢？』他們將此事稟告佛陀，佛陀說：『不允許使用廁籌。』

當時，眾比丘裸體上廁。

【English Translation】 English version: 『Making robes with different designs from the Buddha's robes.』

Some Bhikshus (monks) accepted the twelve dhūta (ascetic practices) of araṇya (living in the wilderness) but did not abandon them, staying in human settlements, accepting invitations, and even accepting dwellings. They reported this to the Buddha, who said: 『Each one is a dukkata (wrongdoing)! It is permitted to live near villages, even up to one krośa (ancient Indian unit of distance); if not, all should be abandoned.』

Some Bhikshus were offering sacrifices to spirits. The Buddha said: 『It should not be done, whoever violates this commits a dukkata!』 Making stupas for spirits and non-Buddhist teachers is also the same.

Some Bhikshus had already built stupas for spirits, and the spirits relied on them. Later, the stupas were destroyed, and the spirits became angry. The Buddha said: 『Once built, it is not permitted to destroy them, whoever violates this commits a dukkata!』

Some Bhikshus were urinating or defecating in the spirit stupas, or walking around them to the left, and the spirits became angry. The Buddha said: 『It should not be done, whoever violates this commits a dukkata! If the road goes from the left side, it is permitted to follow the road.』

Some Bhikshus were carving wood to make male and female figures, and the shapes of birds and animals; and also making various toys to give to young lay children. The Buddha said: 『It should not be made or given, whoever violates this commits a dukkata!』

Some Bhikshus were singing and dancing themselves, and teaching others to sing and dance; playing music themselves, and teaching others to play music. The Buddha said: 『It should not be done, whoever violates this commits a dukkata!』

《Vinaya in Five Parts》 Volume 26 《Taishō Tripiṭaka》 Volume 22 No. 1421 《Mahīśāsaka Vinaya in Five Parts》

《Vinaya in Five Parts》 Volume 27

Translated by Tripiṭaka (Master of the Three Baskets) Buddhaśīla from Kashmir (Kie-pin) during the Song Dynasty, together with Zhu Daosheng and others.

Section Four of the Fifth Division: Rules of Conduct

The Buddha was in Śrāvastī (Savatthi). At that time, there was a Brāhmaṇa (Brahmin) who had become a monk, who was excessively clean. He loathed his own urine and feces, and used sharp toilet sticks to cut his flesh, so that blood soiled his robes and the bedding of the Sangha (monastic community). The Bhikshus (monks) all rebuked him: 『You loathe your own urine and feces, how can you care for the sick Bhikshus?』 They reported this to the Buddha, who said: 『It is not permitted to use toilet sticks.』

At that time, the Bhikshus were going to the toilet naked.

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諸白衣譏呵言：「此比丘正似尼犍子！」諸比丘以是白佛，佛言：「不應裸形上廁！裸形上廁，突吉羅。」

有阿練若處比丘去廁遠，急大便，不能忍至廁。以是白佛，佛言：「良不能忍，聽未至廁，四向顧望，無人便起。」

有比丘先在廁中，後有比丘不繫念上廁，不彈指、不𡄇欬，逕入突之；先比丘羞慚恨責，后比丘悔謝；又上廁比丘雖彈指，而廁中比丘不作聲，亦入致恨。俱以白佛，佛言：「不應散亂心上廁！散亂心上廁，突吉羅。今為諸比丘制上廁等初應學法，是中比丘應盡形壽學；若不學，突吉羅！」

「若比丘上廁時應一心，看前後左右，至廁前𡄇欬、彈指，令廁中人、非人知；廁中人亦應彈指、𡄇欬。既入廁，復應看前後左右，仰視屋間，無蛇、蚖、毒蟲不？不應以衣突戶兩邊，好收斂之。一心安足，勿令前卻以污廁上；若先有污及己所污，皆應治事，須洗洗之，須拭拭之，須除草穢除之，然後出去。徐下護衣，勿使污穢。往小便處及洗大小便處，亦應如是。

「若用水時，應先看水有蟲、無蟲。不得多用水，然要使周事。以器卷水，極令安徐；不得使器相撐，以致破損。用水若盡，應更取使滿。若有急事，要應取令得一人用，覆頭而去。」

有諸比丘于廁邊坐禪、眠

【現代漢語翻譯】 現代漢語譯本： 一些在家居士譏諷地說：『這些比丘簡直就像尼犍子（Nigantha，古印度六大外道之一，以裸形苦行為特點）！』眾比丘將此事稟告佛陀，佛陀說：『不應該裸體上廁所！裸體上廁所，犯突吉羅（Dukkata，一種輕罪）。』

有住在阿蘭若（Aranya，寂靜處，指遠離人煙的修行場所）的比丘，離廁所很遠，突然要大便，無法忍耐到廁所。因此將此事稟告佛陀，佛陀說：『如果實在無法忍耐，允許在未到達廁所時，四處觀察，確定無人後便開始。』

有比丘先在廁所里，後來有比丘不繫念（不專注），上廁所時不彈指、不咳嗽，直接闖入；先前的比丘感到羞愧、惱怒和責備，後來的比丘感到後悔和道歉；又有上廁所的比丘雖然彈指，但廁所里的比丘沒有發出聲音，也導致了惱怒。他們都將此事稟告佛陀，佛陀說：『不應該心神散亂地上廁所！心神散亂地上廁所，犯突吉羅。現在為眾比丘制定上廁所等最初應該學習的法則，這裡的比丘應該終身學習；如果不學習，犯突吉羅！』

『如果比丘上廁所時應該一心專注，觀察前後左右，到達廁所前咳嗽、彈指，讓廁所里的人、非人知道；廁所里的人也應該彈指、咳嗽。進入廁所后，再次應該觀察前後左右，抬頭看屋頂，是否有蛇、蚖（一種小蛇）、毒蟲？不應該用衣服碰到門的兩邊，好好地收攏衣服。一心安穩地站立，不要讓腳前後移動以弄髒廁所地面；如果先前有污垢或者自己弄髒了，都應該清理乾淨，需要清洗的就清洗，需要擦拭的就擦拭，需要清除草穢的就清除，然後出去。慢慢地放下衣服，保護好衣服，不要沾染污穢。去小便處以及清洗大小便的地方，也應該這樣做。

『如果用水時，應該先看水裡是否有蟲。不得多用水，但要足夠使用。用器皿舀水時，要非常輕緩；不得使器皿互相碰撞，以致破損。如果水用完了，應該再去取滿。如果有急事，一定要取足夠一個人使用的量，遮住頭離開。』

有眾比丘在廁所旁邊坐禪、睡覺。

【English Translation】 English version: Some lay followers ridiculed, saying, 'These Bhikkhus (monks) are just like Niganthas (Jains, an ancient Indian ascetic tradition known for nudity and austerity)!' The Bhikkhus reported this to the Buddha, who said, 'One should not go to the toilet naked! Going to the toilet naked incurs a Dukkata (a minor offense).'

A Bhikkhu living in an Aranya (secluded place, a place for practice away from settlements) was far from the toilet and had a sudden urge to defecate, unable to hold it until reaching the toilet. He reported this to the Buddha, who said, 'If one truly cannot hold it, one is allowed to look around in all four directions before reaching the toilet, and if no one is present, one may proceed.'

A Bhikkhu was already in the toilet, and another Bhikkhu, being unmindful (not attentive), went to the toilet without snapping his fingers or coughing, and barged in. The first Bhikkhu felt ashamed, angry, and blamed him, while the second Bhikkhu felt remorse and apologized. Also, a Bhikkhu going to the toilet snapped his fingers, but the Bhikkhu inside did not make a sound, also leading to anger. They both reported this to the Buddha, who said, 'One should not go to the toilet with a scattered mind! Going to the toilet with a scattered mind incurs a Dukkata. Now, for the Bhikkhus, I establish the initial rules to be learned regarding going to the toilet, etc. The Bhikkhus here should learn these for the rest of their lives; if they do not learn them, they incur a Dukkata!'

'When a Bhikkhu goes to the toilet, he should be mindful, observing front, back, left, and right. Before reaching the toilet, he should cough and snap his fingers, so that the people and non-humans inside the toilet know. The person inside the toilet should also snap his fingers and cough. After entering the toilet, he should again observe front, back, left, and right, and look up at the roof to see if there are snakes, small snakes, or poisonous insects. One should not let one's robe touch both sides of the door, and should gather it up properly. One should stand mindfully and steadily, not moving one's feet back and forth to soil the toilet floor. If there is dirt already there, or if one makes it dirty, one should clean it up. What needs washing should be washed, what needs wiping should be wiped, and what needs removing should be removed, and then one should leave. Slowly lower one's robe, protecting it from getting soiled. One should do the same when going to the urinal and when washing after urinating or defecating.'

'When using water, one should first check if there are insects in the water. One should not use too much water, but it should be enough for the purpose. When scooping water with a container, one should do it very gently; one should not let the containers bump into each other, causing them to break. If the water runs out, one should fetch more to fill it up. If there is an urgent matter, one must fetch enough for one person to use, cover one's head, and leave.'

Some Bhikkhus were meditating and sleeping near the toilet.

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臥、染縫衣服、受經、經行，妨諸比丘上廁。諸比丘以是白佛，佛言：「不應爾！」

有諸比丘住處狹小，不得避廁。以是白佛，佛言：「若住處狹小，聽以衣物遮之，令不相妨。」

有諸比丘于廁上嚼楊枝，諸比丘惡賤，又妨諸比丘上廁。以是白佛，佛言：「不應爾！」

有諸比丘廁邊嚼楊枝，佛言：「亦不應爾！」

有諸比丘嚼楊枝竟，插著廁壁鉤，壞諸比丘衣，或傷其肉。佛言：「不應爾！」

諸比丘嚼楊枝竟，著樹根下，樹神瞋恨。佛言：「不應爾！」

有諸比丘大便竟，無物雪拭，污身衣服。佛言：「聽用廁草。」

諸比丘便用竹片、蘆片，傷壞其肉。佛言：「不應用利物作廁草，應削去楞；除漆樹，余木盡聽用。」

諸比丘作廁草太長、或太短、或粗、或細。佛言：「應使得中。」

諸比丘用廁草竟，著廁孔中。佛言：「不應爾！」

諸比丘散亂擲廁草著地，佛言：「聽作器盛。若滿，見者應除著坑中，若教火燒。」

諸比丘洗大小便，污手。佛言：「聽用灰土、牛屎凈洗。」

諸比丘洗大小便竟，以手揩壁洗之，壞諸墻壁。佛言：「不應揩壁，應以磚石揩洗。」

諸比丘用灰土、牛屎著地污穢。佛言：「應以器盛。

【現代漢語翻譯】 現代漢語譯本 有比丘在睡覺、縫補衣服、誦經、經行時，妨礙其他比丘上廁所。比丘們將此事稟告佛陀，佛陀說：『不應該這樣做！』

有些比丘居住的地方狹小，無法避開廁所。他們將此事稟告佛陀，佛陀說：『如果居住的地方狹小，允許用衣物遮擋，使彼此不互相妨礙。』

有些比丘在廁所里嚼楊枝（一種清潔牙齒的樹枝），其他比丘對此感到厭惡，並且妨礙了其他比丘上廁所。他們將此事稟告佛陀，佛陀說：『不應該這樣做！』

有些比丘在廁所旁邊嚼楊枝，佛陀說：『也不應該這樣做！』

有些比丘嚼完楊枝后，將它插在廁所墻壁的鉤子上，損壞了其他比丘的衣服，或者傷到了他們的肉。佛陀說：『不應該這樣做！』

比丘們嚼完楊枝后，將它放在樹根下，樹神因此感到瞋恨。佛陀說：『不應該這樣做！』

有些比丘大便后，沒有東西擦拭，弄髒了身體和衣服。佛陀說：『允許使用廁草。』

比丘們便使用竹片、蘆葦片，弄傷了他們的肉。佛陀說：『不應該使用鋒利的物品作為廁草，應該削去棱角；除了漆樹，其餘的木頭都可以使用。』

比丘們做的廁草太長、或者太短、或者太粗、或者太細。佛陀說：『應該做得適中。』

比丘們用完廁草后，將它扔進廁所的孔里。佛陀說：『不應該這樣做！』

比丘們隨意亂扔廁草在地上，佛陀說：『允許製作容器盛放。如果滿了，看見的人應該把它拿出來扔到坑裡，或者用火燒掉。』

比丘們清洗大小便后，弄髒了手。佛陀說：『允許用灰土、牛糞清洗乾淨。』

比丘們清洗大小便后，用手擦墻壁清洗，損壞了墻壁。佛陀說：『不應該擦墻壁，應該用磚頭或石頭擦洗。』

比丘們將灰土、牛糞放在地上，弄髒了地面。佛陀說：『應該用容器盛放。』

【English Translation】 English version Monks sleeping, sewing clothes, reciting scriptures, or walking back and forth interfered with other monks going to the toilet. The monks reported this to the Buddha, who said, 'It should not be done!'

Some monks' dwellings were small, making it impossible to avoid the toilet. They reported this to the Buddha, who said, 'If the dwelling is small, it is permissible to use clothing to shield it, so as not to interfere with each other.'

Some monks chewed on tooth-cleaning twigs (Yangzhi) in the toilet, which other monks found disgusting and interfered with their use of the toilet. They reported this to the Buddha, who said, 'It should not be done!'

Some monks chewed on tooth-cleaning twigs next to the toilet. The Buddha said, 'It should also not be done!'

Some monks, after chewing on tooth-cleaning twigs, stuck them on the hooks on the toilet wall, damaging other monks' clothes or injuring their flesh. The Buddha said, 'It should not be done!'

After the monks chewed on tooth-cleaning twigs, they placed them under the roots of trees, causing the tree spirits to become angry. The Buddha said, 'It should not be done!'

Some monks, after defecating, had nothing to wipe with, soiling their bodies and clothes. The Buddha said, 'It is permissible to use toilet grass.'

The monks then used bamboo or reed pieces, injuring their flesh. The Buddha said, 'Sharp objects should not be used as toilet grass; the edges should be smoothed. Except for lacquer trees, all other wood may be used.'

The toilet grass made by the monks was too long, too short, too thick, or too thin. The Buddha said, 'It should be made to a moderate size.'

After the monks used the toilet grass, they threw it into the toilet hole. The Buddha said, 'It should not be done!'

The monks scattered toilet grass randomly on the ground. The Buddha said, 'It is permissible to make a container to hold it. If it is full, whoever sees it should remove it and throw it into a pit, or burn it with fire.'

The monks dirtied their hands when washing after urinating or defecating. The Buddha said, 'It is permissible to use ash, soil, or cow dung to wash clean.'

After washing after urinating or defecating, the monks rubbed their hands on the walls to clean them, damaging the walls. The Buddha said, 'The walls should not be rubbed; they should be scrubbed with bricks or stones.'

The monks placed ash, soil, or cow dung on the ground, making it dirty. The Buddha said, 'It should be placed in a container.'

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」

有諸比丘作楊枝太長，佛言：「不應爾！極長聽一搩手。」

有一比丘嚼短楊枝，見佛恭敬，便吞嚥之，佛威神令得無患。佛言：「不應爾！極短聽長並五指，亦不應太粗、太細。」

諸比丘不住一處嚼楊枝，處處污地。佛言：「不應爾！」

有阿練若處比丘住一處嚼楊枝，路遠妨乞食，又失僧得施。佛言：「阿練若處比丘聽一心行嚼楊枝。」

有諸比丘臨井嚼楊枝。佛言：「不應爾！」

有諸比丘用楊枝竟不洗，蟲食而死。佛言：「不應爾！用竟凈洗乃棄。」

有諸比丘乏楊枝，佛言：「聽截去已用處，余更畜用。」

有一比丘以盛革屣囊盛楊枝，革屣糞污之。佛言：「應更以余物盛。」

有諸比丘于溫室、講堂、食堂、作食處，和尚、阿阇梨、上座前嚼楊枝。佛言：「不應爾！」

有諸比丘病，和尚、阿阇梨、上座看之，不敢於前嚼楊枝。佛言：「病時聽！」

諸比丘白衣前嚼楊枝，白衣譏呵言：「沙門釋子唯勤治齒。」佛言：「不應爾！」

諸比丘便不敢於一切白衣前嚼楊枝，佛言：「不應爾！若貴白衣不應於前嚼。」

有諸比丘于外道前嚼楊枝，亦如上呵責。佛言：「亦不應爾！」

諸比丘便不敢於一切外道前

【現代漢語翻譯】 現代漢語譯本 　　有比丘嚼楊枝（清潔牙齒的樹枝）時，有的比丘把楊枝弄得太長，佛說：『不應該這樣！最長允許一拃（zhǎ）。』 　　有一位比丘嚼短楊枝，見到佛陀心生恭敬，便吞了下去，佛陀以威神力讓他沒有生病。佛說：『不應該這樣！最短允許長過五個手指的寬度，也不應該太粗或太細。』 　　眾比丘不在一個地方嚼楊枝，到處弄髒地面。佛說：『不應該這樣！』 　　在阿練若處（ā liàn ruò chù，指遠離人煙的修行場所）的比丘在一個地方嚼楊枝，但路途遙遠，妨礙了乞食，也錯失了僧眾獲得佈施的機會。佛說：『在阿練若處的比丘允許專心行走時嚼楊枝。』 　　有比丘在井邊嚼楊枝。佛說：『不應該這樣！』 　　有比丘用完楊枝后不清洗，導致蟲子啃食而死。佛說：『不應該這樣！用完后要清洗乾淨再丟棄。』 　　有比丘缺少楊枝，佛說：『允許截去已經用過的部分，剩下的可以繼續使用。』 　　有一位比丘用盛放革屣（gé xǐ，鞋子）的囊來盛放楊枝，導致革屣上的糞便污染了楊枝。佛說：『應該用其他東西來盛放。』 　　有比丘在溫室、講堂、食堂、做飯的地方，以及和尚（hé shàng，指僧人）、阿阇梨（ā shé lí，指導師）、上座（shàng zuò，指資歷高的僧人）面前嚼楊枝。佛說：『不應該這樣！』 　　有比丘生病，和尚、阿阇梨、上座前來看望，（比丘）不敢在他們面前嚼楊枝。佛說：『生病的時候允許。』 　　有比丘在白衣（bái yī，指在家居士）面前嚼楊枝，白衣譏諷說：『沙門釋子（shā mén shì zǐ，指佛教出家人）只知道勤奮地清潔牙齒。』佛說：『不應該這樣！』 　　眾比丘便不敢在一切白衣面前嚼楊枝，佛說：『不應該這樣！如果是尊貴的白衣，不應該在他們面前嚼。』 　　有比丘在外道（wài dào，指佛教以外的其他宗教）面前嚼楊枝，也像上面一樣受到呵責。佛說：『也不應該這樣！』 　　眾比丘便不敢在一切外道面前嚼楊枝

【English Translation】 English version Some Bhikkhus (Buddhist monks) made their toothpicks too long. The Buddha said, 'It should not be so! The maximum length allowed is one span.' One Bhikkhu was chewing a short toothpick. Seeing the Buddha and feeling respectful, he swallowed it. The Buddha, through his divine power, ensured he suffered no ill effects. The Buddha said, 'It should not be so! The shortest allowed length is the width of five fingers. It should also not be too thick or too thin.' The Bhikkhus were not chewing toothpicks in one place, and were dirtying the ground everywhere. The Buddha said, 'It should not be so!' Bhikkhus in a Aranya (ā liàn ruò chù, a secluded place for practice) were chewing toothpicks in one place, but the distance was far, hindering their alms-seeking and causing them to miss the opportunity for the Sangha (Buddhist monastic order) to receive offerings. The Buddha said, 'Bhikkhus in an Aranya are allowed to chew toothpicks while walking mindfully.' Some Bhikkhus were chewing toothpicks near a well. The Buddha said, 'It should not be so!' Some Bhikkhus did not wash their toothpicks after using them, and died from insect bites. The Buddha said, 'It should not be so! After using them, they should be washed clean before being discarded.' Some Bhikkhus lacked toothpicks. The Buddha said, 'It is allowed to cut off the used part and continue using the remainder.' One Bhikkhu used a leather shoe bag to store toothpicks, which caused the toothpicks to be soiled by the excrement on the leather shoes. The Buddha said, 'It should be stored in something else.' Some Bhikkhus were chewing toothpicks in the warm room, lecture hall, dining hall, cooking area, and in front of their Preceptor (hé shàng, a Buddhist monk), Acariya (ā shé lí, a teacher), and senior monks (shàng zuò, senior monk). The Buddha said, 'It should not be so!' Some Bhikkhus were sick, and when their Preceptor, Acariya, and senior monks came to visit, they did not dare to chew toothpicks in front of them. The Buddha said, 'It is allowed when sick!' Some Bhikkhus were chewing toothpicks in front of laypeople (bái yī, lay Buddhist practitioners), and the laypeople criticized them, saying, 'The Shramana Shakya's (shā mén shì zǐ, Buddhist renunciates) only diligence is in cleaning their teeth.' The Buddha said, 'It should not be so!' The Bhikkhus then did not dare to chew toothpicks in front of any laypeople. The Buddha said, 'It should not be so! If they are noble laypeople, you should not chew in front of them.' Some Bhikkhus were chewing toothpicks in front of non-Buddhists (wài dào, practitioners of other religions), and were also criticized as above. The Buddha said, 'It should also not be so!' The Bhikkhus then did not dare to chew toothpicks in front of any non-Buddhists

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嚼楊枝，彼便復言：「沙門釋子恭敬我等，不敢於我前嚼楊枝。」佛言：「不應爾！若能于佛法作損益者，不應於前嚼。」

佛言：「我為諸比丘制上廁等初學法，應盡形壽持。」

時有一乞食比丘，不繫念在前，入他家不憶出處，更從余處出，見一女人在屋中露形仰臥；見已恐怖，疾疾走出。彼家主還，見比丘恐怖疾出，作是念：「此比丘於我家內必有事釁！」即看家中，見婦露形仰臥，便謂已通其婦，急追比丘，語言：「小住！汝於我家作如是如是事。」比丘答言：「汝莫作是語！我比丘法不作是惡。」彼人不信，打之幾死，奪衣缽而放。彼比丘既還僧房，具向諸比丘說。諸比丘種種呵責：「汝云何不繫念在前，入他家不憶出處？」以是白佛，佛言：「今為乞食比丘制初學法，應盡形壽學；若不學，突吉羅！」

乞食比丘應一心早起，下床著革屣，取內衣著，抖擻去塵；腰繩亦如是。齊整著下衣，從腳跟下，上量一搩手，左掩其上，兩邊兩褶，當后兩褶，應抽繫繩。徐取行路革屣，不應錯著。一心取僧伽梨及缽。洗缽時，應互跪，不得立；若洗鐵缽，聽離地一尺；蘇摩缽，離地四指；瓦缽二者之中。洗竟，不應著危險處，亦不應著上有物墮處；不得不拭，著日中曝。應可飲水著蔭中，應洗缽水

【現代漢語翻譯】 現代漢語譯本： 嚼楊枝時，那人又說：『沙門釋子（指佛教出家人）恭敬我們，不敢在我們面前嚼楊枝。』佛說：『不應該這樣！如果能對佛法有所增益或損害，就不應該在他們面前嚼。』

佛說：『我為眾比丘制定了上廁所等初學法，應該終身奉行。』

當時有一位乞食的比丘，因為沒有專注于當下，進入別人家后忘記了進來的地方，從別的地方出來，看見一個女人在屋中裸露身體仰臥；看見后非常害怕，趕緊跑了出來。那家的主人回來，看見比丘驚慌失措地跑出來，心想：『這個比丘一定在我家做了什麼壞事！』於是檢視家中，看見妻子裸露身體仰臥，便認為是比丘姦污了他的妻子，急忙追趕比丘，說道：『站住！你竟然在我家做了這樣的事。』比丘回答說：『你不要這樣說！我作為比丘是不會做這種惡事的。』那人不相信，將比丘打得半死，奪走了他的衣缽才放他走。那比丘回到僧房后，將事情的經過詳細地告訴了眾比丘。眾比丘紛紛責備他：『你為什麼不專注于當下，進入別人家后忘記了進來的地方？』他們將此事稟告了佛陀，佛說：『現在為乞食的比丘制定初學法，應該終身學習；如果不學習，犯突吉羅（一種輕罪）！』

乞食的比丘應該一心一意地早起，下床后穿上革屣（鞋子），拿起內衣穿上，抖掉灰塵；腰帶也應該這樣做。整齊地穿好下衣，從腳跟向上量一搩手（約一手掌的長度），左邊蓋在上面，兩邊各有兩個褶，後面也有兩個褶，應該抽緊繫繩。慢慢地拿起行路的革屣，不應該穿錯。一心一意地拿起僧伽梨（袈裟）和缽（食器）。洗缽的時候，應該互相跪著，不能站立；如果洗鐵缽，允許離地一尺；蘇摩缽（一種貴重的缽），離地四指；瓦缽則介於兩者之間。洗完后，不應該放在危險的地方，也不應該放在有東西會掉落的地方；不得不擦拭時，放在陽光下曝曬。應該把可以飲用的水放在陰涼處，應該清洗洗缽的水。

【English Translation】 English version: While chewing on a twig for cleaning teeth, that person further said: 'The Shramana Shakya's (Buddhist monks) respect us and dare not chew on twigs in front of us.' The Buddha said: 'It should not be so! If one can benefit or harm the Dharma, one should not chew in front of them.'

The Buddha said: 'I have established preliminary rules for the Bhikkhus (monks), such as those concerning the use of the toilet, which should be observed for the rest of their lives.'

At that time, there was a Bhikkhu who was begging for food. Because he was not mindful, he entered someone's house and forgot where he had entered. He exited from another place and saw a woman lying naked on her back in the house. Upon seeing this, he was terrified and quickly ran out. The owner of the house returned and saw the Bhikkhu running out in a panic. He thought: 'This Bhikkhu must have done something wrong in my house!' So he checked the house and saw his wife lying naked on her back. He assumed that the Bhikkhu had violated his wife and hurriedly chased after the Bhikkhu, saying: 'Stop! You have done such and such a thing in my house.' The Bhikkhu replied: 'Do not speak like that! As a Bhikkhu, I would not commit such evil deeds.' The man did not believe him, beat the Bhikkhu nearly to death, and took away his robes and bowl before letting him go. After the Bhikkhu returned to the monastery, he told the other Bhikkhus about what had happened in detail. The Bhikkhus all scolded him: 'Why were you not mindful and forgot where you entered when you went into someone's house?' They reported this matter to the Buddha. The Buddha said: 'Now I establish preliminary rules for the Bhikkhus who beg for food, which should be learned for the rest of their lives; if they do not learn them, they commit a Dukkhata (a minor offense)!'

A Bhikkhu who begs for food should single-mindedly get up early, get out of bed, put on leather sandals (shoes), pick up his inner garment and put it on, shaking off the dust; the waistband should also be done in the same way. Neatly put on the lower garment, measuring one span (about the length of a hand) upwards from the heel, with the left side covering the right, with two pleats on each side, and two pleats at the back, and the rope should be tightened. Slowly pick up the leather sandals for walking, and should not put them on incorrectly. Single-mindedly pick up the Sanghati (outer robe) and the Patra (bowl). When washing the bowl, one should kneel facing each other, not standing; if washing an iron bowl, it is allowed to be one foot off the ground; a Soma bowl (a precious bowl), four fingers off the ground; a clay bowl should be in between the two. After washing, it should not be placed in a dangerous place, nor should it be placed where things might fall; if it must be wiped, it should be placed in the sun to dry. Drinkable water should be placed in the shade, and the water used to wash the bowl should be cleaned.

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著日中。

若出去時，應一心。若須閉門戶，下缽著兩腳間，然後閉之，鉤鑰應藏，勿令人見。去聚落不遠，其地平正，有好軟草，以缽著上已，抖擻僧伽梨及中下衣，齊整著之。左手攝衣，右手擎缽，低頭視前而去，應善取街巷相，善分別他門合相。至門合時，應彈指、𡄇欬、叩使作聲，若內有人、非人令知。若入門已，應籌量應於何處立，若有人言：「大德來入！」便一心入。若人與食，不應臨食上受；若女人授食，不應共語、不應諦視、不應取好惡相。若一家足者善；若不足，復至余家，足然後止。得食已，出聚落離人遠，應下缽著地，脫僧伽梨抖擻去塵，若有泥污，應凈除拭，還攝著肩上。歸到住處，開門入，以衣缽著常著處，抖擻革屣，揩拭令凈；然後一心洗腳，拭使燥，還著革屣向房。開房戶入，舉衣缽著本處。若欲以油涂腳，聽涂腳底。凈掃食處，敷坐具，取凈水，辦拭手腳巾。若住處先有生熟菜、苦酒、鹽、醬，應豫受著一處。洗盛長食器，量食有長，應先減著中。若見上座持食后還，應起迎，為捉衣缽著上座本處，語言：「衣缽在此！」為脫革屣，有土者著戶外。時至，打揵稚、若唱令集坐。集坐已，先遍行盛長食器，若有長者應減著中，若有少者應就取足；然後行菜醫。若當食時，有比丘

【現代漢語翻譯】 現代漢語譯本： 正當太陽當空時。

如果外出時，應當一心專注。如果需要關閉門戶，放下缽于兩腳之間，然後關閉門戶，鑰匙應當藏好，不要讓人看見。離開村落不遠，選擇地面平坦，有柔軟草的地方，將缽放在上面后，抖擻僧伽梨（僧侶的外衣）以及中衣和下衣，整齊地穿好。左手整理衣服，右手拿著缽，低頭看著前方走去，應當仔細辨認街巷的樣子，仔細分辨他人家門的閉合情況。到達門前時，應當彈指、咳嗽、敲門發出聲音，讓裡面的人或非人知道。如果進入門后，應當考慮應該站在哪裡，如果有人說：『大德請進！』便一心進入。如果有人給食物，不應該在食物上面接受；如果是女人給食物，不應該和她說話、不應該注視她、不應該分別食物的好壞。如果一家給的食物足夠就好；如果不夠，再去其他家，足夠了才停止。得到食物后，離開村落到遠離人群的地方，應當放下缽在地上，脫下僧伽梨抖掉灰塵，如果有泥污，應當清除擦拭乾凈，再披在肩上。回到住處，打開門進去，將衣和缽放在通常放置的地方，抖掉鞋子上的灰塵，擦拭乾凈；然後一心洗腳，擦乾，穿上鞋子走向房間。打開房門進去，將衣和缽放在原來的地方。如果想要用油涂腳，允許塗抹腳底。清掃吃飯的地方，鋪設坐具，取乾淨的水，準備擦手腳的巾。如果住處先前有生菜、熟菜、苦酒、鹽、醬，應當預先放在一處。清洗盛放食物的餐具，如果食物有多餘，應當先減少放在中間。如果看見上座（資歷高的僧侶）拿著食物回來，應當起身迎接，為他拿衣缽放在上座原來的地方，說：『衣缽在這裡！』為他脫鞋子，有泥土的放在門外。時間到了，敲打犍稚（一種打擊樂器）、或者唱誦以通知大家集合坐下。集合坐下後，先普遍地盛放食物到餐具中，如果食物有多餘，應當減少放在中間，如果有人食物不夠，應當從多的地方取來補足；然後分發菜蔬。當吃飯的時候，如果有比丘

【English Translation】 English version: When the sun is at its zenith.

If going out, one should be single-minded. If it is necessary to close the door, place the bowl between the feet, and then close it. The key should be hidden, not letting anyone see it. When not far from the village, choose a place where the ground is level, with soft grass. After placing the bowl on it, shake out the Saṃghāṭī (outer robe), and the middle and lower garments, and put them on neatly. The left hand should arrange the robe, the right hand should hold the bowl, and one should look down and go forward, carefully observing the appearance of the streets and alleys, and carefully distinguishing the state of other people's doors. When arriving at a closed door, one should snap the fingers, cough, or knock to make a sound, so that the people or non-humans inside will know. If entering the door, one should consider where to stand. If someone says, 'Virtuous one, please come in!' then enter single-mindedly. If someone gives food, one should not receive it above the food; if a woman gives food, one should not speak with her, should not gaze at her, and should not discriminate between good and bad food. If one family provides enough, that is good; if not enough, go to other families until it is enough, then stop. After obtaining food, leave the village and go far away from people. One should place the bowl on the ground, take off the Saṃghāṭī and shake off the dust. If there is mud, it should be cleaned and wiped off, and then put back on the shoulder. Returning to the dwelling place, open the door and enter, placing the robe and bowl in their usual place. Shake off the dust from the shoes and wipe them clean; then single-mindedly wash the feet, wipe them dry, and put on the shoes again, heading towards the room. Open the room door and enter, placing the robe and bowl in their original place. If one wishes to apply oil to the feet, it is permitted to apply it to the soles of the feet. Clean the eating area, spread out the sitting cloth, take clean water, and prepare a towel for wiping the hands and feet. If the dwelling place already has raw or cooked vegetables, bitter wine, salt, and sauce, they should be placed in one place beforehand. Wash the long serving dishes, and if there is an abundance of food, some should be reduced and placed in the middle first. If one sees a senior monk (one of higher seniority) returning with food, one should rise to greet him, take his robe and bowl and place them in the senior monk's original place, saying, 'The robe and bowl are here!' Remove his shoes for him, placing those with dirt outside the door. When the time comes, strike the ghaṇṭā (a percussion instrument), or chant to announce the gathering to sit. After gathering and sitting, first distribute the food into the serving dishes, and if there is an abundance, some should be reduced and placed in the middle. If someone has too little, they should take enough from the abundance; then distribute the vegetables. When it is time to eat, if there is a Bhikṣu (monk)

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後來，應授水與彼，若授水與長食食器中食；若不受水，彼則已食。眾食已，應收坐具，掃地，除糞遠棄，凈洗盛長食器，覆著本處，舉水瓶。

先到和尚、阿阇梨房中，應有所作作之，然後還房若讀誦、若坐禪、若經行，以清凈心除諸蓋纏；和尚、阿阇梨亦不得以小小事留弟子。若和尚、阿阇梨當爲四眾說法，弟子應掃除說法處，敷坐具，具水瓶，拭手腳巾。若有非時漿，應凈漉著一處。說法竟，還舉坐具諸物。

若和尚、阿阇梨須洗浴者，應辦浴具。若須冷，取冷；須暖，為暖。師既入浴室，應白：「須己入不？」若須便入；若入，應在背後。師出，應扶侍；須還房而不能去者，應揹負，若衣舉。須非時漿，應與。若令呼某甲比丘，應為呼。若須燈，應然燈，若無燈。授飲時，應白言：「飲在此，已凈漉竟。」夜應問師：「須在此宿不？」若言須，則住；若言不須，應還房，如上行道。清旦，應往問訊：「得安眠不？」應為求前食后食，粥怛缽那。若僧中有，應為請分。若有次請處，亦應請分。

若師欲入聚落應問，須著輕重衣授與之。師若言：「汝隨我去。」應隨去。至他家若不得入門，不應恨；若入門不得坐，亦不應恨，應立師背後；若檀越與食，應受，若不得亦不應恨；師有殘食與取啖

【現代漢語翻譯】 現代漢語譯本：之後，應該遞水給他們，如果遞水時，他們正在用長食器（一種餐具）吃飯；如果他們不接受水，就表示他們已經吃完了。大家吃完飯後，應該收拾坐具，打掃地面，把垃圾清理乾淨並丟到遠處，清洗乾淨盛放食物的長食器，放回原處，拿起水瓶。 先去和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）的房間，應該做的事情就去做，然後回到自己的房間，或者讀誦經文，或者坐禪，或者經行（一種禪修方式），用清凈的心去除各種煩惱。和尚、阿阇梨也不應該因為小事而耽誤弟子。如果和尚、阿阇梨要為四眾（比丘、比丘尼、優婆塞、優婆夷）說法，弟子應該打掃說法的地方，鋪設坐具，準備好水瓶，擦拭手腳的毛巾。如果有多餘的飲料，應該用乾淨的濾水器過濾後放在一起。說法結束后，收回坐具等物品。 如果和尚、阿阇梨需要洗澡，應該準備好洗浴用具。如果需要冷水，就取冷水；如果需要熱水，就燒熱水。老師進入浴室后，應該問：『您需要我進去嗎？』如果需要，就進去；如果進去了，應該在老師背後服侍。老師出來后，應該攙扶；如果老師要回房間但不能走動，應該揹著老師，或者拿著衣服。如果老師需要飲料，應該給老師。如果老師讓叫某某比丘，應該去叫。如果需要燈，應該點燈，如果沒有燈的話。遞水時，應該說：『水在這裡，已經過濾乾淨了。』晚上應該問老師：『您需要在這裡過夜嗎？』如果說需要，就留下；如果說不需要，就回到自己的房間，像上面說的那樣修行。清晨，應該去問候老師：『睡得好嗎？』應該為老師尋找早飯和午飯，粥和飲料。如果僧團里有，應該為老師請求一份。如果有輪流供養的地方，也應該為老師請求一份。 如果老師要進入村落，應該問老師，需要穿輕便的衣服還是厚重的衣服，然後遞給老師。老師如果說：『你跟我去。』應該跟隨去。到了別人家，如果不能進門，不應該生氣；如果進門了不能坐，也不應該生氣，應該站在老師背後；如果施主給食物，應該接受，如果沒有得到也不應該生氣；老師有剩下的食物，給你就拿來吃。

【English Translation】 English version: Afterwards, water should be offered to them. If water is offered while they are eating from a long food container (a type of tableware); if they do not accept the water, it means they have finished eating. After everyone has finished eating, the sitting mats should be collected, the floor swept, the refuse cleaned away and discarded far off, the long food containers washed clean, placed back in their original place, and the water bottle picked up. First, go to the rooms of the Upadhyaya (preceptor) and Acarya (teacher), do what needs to be done, and then return to one's own room, either to recite scriptures, or to meditate, or to practice walking meditation (a type of meditation), using a pure mind to remove all defilements. The Upadhyaya and Acarya should also not delay the disciples with trivial matters. If the Upadhyaya and Acarya are to preach the Dharma to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), the disciples should sweep the place of preaching, spread out the sitting mats, prepare the water bottle, and wipe the hand and foot towels. If there is extra non-seasonal juice, it should be filtered cleanly and placed in one place. After the Dharma talk is finished, the sitting mats and other items should be collected. If the Upadhyaya and Acarya need to bathe, bathing utensils should be prepared. If cold water is needed, fetch cold water; if warm water is needed, heat water. After the teacher enters the bathroom, one should ask: 'Do you need me to come in?' If needed, then enter; if entered, one should serve behind the teacher. After the teacher comes out, one should assist; if the teacher wants to return to the room but cannot walk, one should carry the teacher on one's back, or carry the clothes. If non-seasonal juice is needed, it should be given. If the teacher asks to call a certain bhikshu, one should call him. If a lamp is needed, one should light the lamp, if there is no lamp. When offering water, one should say: 'The water is here, it has been filtered cleanly.' At night, one should ask the teacher: 'Do you need to stay here overnight?' If the teacher says yes, then stay; if the teacher says no, then return to one's own room and practice as described above. In the early morning, one should go to greet the teacher: 'Did you sleep well?' One should seek breakfast and lunch for the teacher, porridge and juice. If there is any in the Sangha, one should request a share for the teacher. If there is a place for alms rounds, one should also request a share for the teacher. If the teacher wants to enter a village, one should ask the teacher whether light or heavy clothing is needed, and then hand it to the teacher. If the teacher says: 'You come with me,' one should follow. When arriving at someone else's house, if one cannot enter, one should not be angry; if one enters but cannot sit, one should also not be angry, one should stand behind the teacher; if the donor gives food, one should accept it, and if one does not receive it, one should not be angry; if the teacher has leftover food and gives it to you, take it and eat it.

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，亦不應恨。若在白衣家說法，不應亂語；若師出鄙拙之言，應令覺知。師歸，從歸如上行道。

是為阿練若比丘乞食初學法，應盡形壽持。

時眾多比丘於一住處夏安居，既結坐已，無人勸佐作前食后食，及粥怛缽那。諸比丘安居中極乏食，自恣竟便去。去後，舊住比丘向諸居士，說言：「汝等應生欣慶心，有如是如是好比丘住此安居！」諸居士言：「若爾！我等不善與。汝等共作知識，云何有如是如是好比丘來而不語我？我常遠請，困不能得；而今自來，不得供養！」

時六群比丘至他住處，語舊住比丘言：「與我開房戶，敷臥具！」即安處之。六群比丘中一比丘先入，不繫念在前，蛇從上墮螫殺；余比丘啼哭懊惱。諸長老比丘疾出問之，以事而答。諸長老比丘呵責言：「云何不繫念在前，入于空房？」諸比丘以上事具白佛，佛言：「今為客舊比丘制初學法，應盡形壽學；若不學，突吉羅！」

若舊住比丘，聞上座客比丘遊行人間，當來至此，應修飾房舍，抖擻牀蓆，曬臥具，掃除房內，鏟治房前，取凈水覆著一處，辦拭手腳巾。若聞來至，應出門迎，令下座比丘為捉衣缽。既入已，為敷座，給洗腳水，為洗腳，授拭手腳巾及革屣巾。若客上座衣物、眷屬多，應與二房。應問：「襯身衣

【現代漢語翻譯】 現代漢語譯本：也不應該怨恨。如果在居士家說法，不應該胡言亂語；如果師父說了粗俗拙劣的話，應該讓他知道。師父離開后，送他離開，如同之前迎接他一樣行道。 這就是阿練若比丘（Aranyaka Bhikkhu，住在遠離人煙地方的比丘）乞食初學法，應該終身奉行。 當時，許多比丘在一個住處進行夏季安居（Vassa，雨季的閉關修行），已經結夏安居后，沒有人勸請供養早飯、晚飯，以及粥和怛缽那（Talapana，一種飲料）。比丘們在安居期間非常缺乏食物，自恣日（Pavarana，安居結束時的儀式）結束后就離開了。離開后，原來的住處比丘對居士們說：『你們應該生起歡喜心，有這樣這樣好的比丘住在這裡安居！』居士們說：『如果是這樣！我們沒有好好供養。你們一起作為熟人，為什麼有這樣這樣好的比丘來而不告訴我們？我們常常遠道邀請，辛苦也請不到；而今他們自己來了，卻沒能得到供養！』 當時，六群比丘（Chabbaggiya，行為不端的比丘團體）到達其他住處，對原來的住處比丘說：『為我們打開房間，鋪設臥具！』就安頓下來了。六群比丘中的一個比丘先進入房間，沒有保持正念在前，一條蛇從上面掉下來咬死了他；其他比丘啼哭懊惱。諸位長老比丘（Thera Bhikkhu，資深的比丘）趕緊出來詢問，用這件事回答了他們。諸位長老比丘呵責說：『為什麼不保持正念在前，進入空房間？』諸位比丘將以上的事情全部稟告了佛陀，佛陀說：『現在為客比丘和舊住比丘制定初學法，應該終身學習；如果不學習，犯突吉羅（Dukkata，一種輕罪）！』 如果是舊住比丘，聽說上座客比丘（Agantuka Bhikkhu，新來的比丘）將要來到這裡，應該修飾房舍，抖擻牀蓆，晾曬臥具，掃除房內，剷平房前，取乾淨的水放在一處，準備擦手腳的毛巾。如果聽說他來了，應該出門迎接，讓下座比丘（年輕的比丘）為他拿衣缽。進入房間后，為他鋪設座位，提供洗腳水，為他洗腳，遞上擦手腳的毛巾和鞋巾。如果客上座的衣物、眷屬多，應該給他兩間房。應該問：『貼身內衣

【English Translation】 English version: Nor should one harbor resentment. If preaching in a layman's house, one should not speak亂語; if the teacher utters vulgar or clumsy words, one should make him aware. When the teacher departs, escort him away as one did when welcoming him. This is the Aranyaka Bhikkhu's (Aranyaka Bhikkhu, a monk who lives in a secluded place) initial training rule for alms-seeking, which should be upheld for life. At that time, many Bhikkhus (monks) were observing the Vassa (Vassa, the rainy season retreat) at one dwelling. Having entered the retreat, no one encouraged or provided them with morning meals, evening meals, porridge, or Talapana (Talapana, a type of drink). The Bhikkhus were extremely short of food during the retreat, and after the Pavarana (Pavarana, the ceremony marking the end of the retreat) they departed. After they left, the resident Bhikkhus said to the lay devotees, 'You should rejoice, for such and such good Bhikkhus stayed here for the retreat!' The lay devotees said, 'If that is so! We did not provide well. You are all acquaintances; why did such and such good Bhikkhus come without telling us? We often invite them from afar, but with great difficulty; and now that they have come themselves, they did not receive offerings!' At that time, the Chabbaggiya (Chabbaggiya, a group of misbehaving monks) Bhikkhus arrived at another dwelling and said to the resident Bhikkhus, 'Open the rooms for us and spread out the bedding!' And they settled in. One of the Chabbaggiya Bhikkhus entered first, without mindfulness in front, and a snake fell from above and killed him; the other Bhikkhus wept and grieved. The elder Bhikkhus (Thera Bhikkhu, senior monks) quickly came out and asked, and they answered with the matter. The elder Bhikkhus rebuked them, saying, 'Why did you not maintain mindfulness in front when entering the empty room?' The Bhikkhus reported all the above matters to the Buddha, who said, 'Now I establish the initial training rule for guest Bhikkhus (Agantuka Bhikkhu, newly arrived monks) and resident Bhikkhus, which should be learned for life; if not learned, it is a Dukkata (Dukkata, a minor offense)!' If the resident Bhikkhus hear that a senior guest Bhikkhu is about to arrive, they should decorate the dwelling, shake out the bedding, sun the bedding, sweep the room, level the area in front of the room, fetch clean water and place it in one place, and prepare towels for wiping hands and feet. If they hear that he has arrived, they should go out to welcome him and have a junior Bhikkhu (younger monk) take his robes and bowl. After he enters, they should spread out a seat for him, provide water for washing his feet, wash his feet, and hand him the towels for wiping his hands and feet and the shoe towel. If the senior guest has many belongings and attendants, they should give him two rooms. They should ask, 'Undergarments

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何似？」隨上中下衣與所宜臥具。客比丘若病，應與近廁房。若須浴，為辦浴具。若須非時漿，亦應與。應竟夜為集說法。明旦，為辦前食后食，及粥怛缽那。請留夏安居，勸化一切，令設供養。

彼客比丘欲至僧坊，若先反抄衣，應下之。若先叉腰，不應復叉。若先戴衣，應下著肩上。脫革屣，抖擻拭令凈，以草葉裹持入。入已，應一處坐，小息。應問舊比丘：「何者是上座房？」知處已，應往禮拜問訊，共語。若日早，應禮塔。禮塔已，次第禮諸上座；然後洗手腳。洗手腳已應問：「此住處誰是分僧臥具人？」知已往問：「我若干歲，有房分不？」若言有，便言：「與我。」若與，復應問：「此房先有人住不？」若言無，應到房戶前，先以瓦石擲房中聽聲。若有聲，不應入；若無聲，便開戶避之戶前，若無物出，然後入，小待眼明遍看房中，以杖按床上，視床下地，無毒蟲不？徐徐開窗。若日早，應出臥具，抖擻曬。若先無臥具，應至分臥具比丘邊索。若得取敷，復應問：「彼房初夜，何所畏？中夜、后夜，復何所畏？」若言：「初夜畏阿練若賊。」應問：「我當作何計？」若答：「應作如是自防。」應受用之。中夜、后夜亦如是。復應問：「此房有食無？」「此聚落作食為早、晚？」「何處巷，僧與作學

【現代漢語翻譯】 現代漢語譯本 『怎麼樣做？』然後提供上衣、中衣、下衣以及合適的臥具。如果客比丘（Bhikkhu，佛教僧侶）生病，應該提供靠近廁所的房間。如果需要沐浴，為他準備沐浴用具。如果需要非時漿（Yamakapota，指在規定時間之外飲用的飲料），也應該提供。應該整夜為他聚集說法。第二天早上，為他準備前食和后食，以及粥和怛缽那（Talapona，一種飲料）。邀請他留下進行夏季安居（Vassa，雨季的閉關修行），勸導所有人都來供養。

如果客比丘想要去僧坊（Sangharama，僧侶居住的寺院），如果先前反抄著衣服，應該放下來。如果先前叉著腰，不應該再叉腰。如果先前戴著帽子，應該取下放在肩上。脫下革屣（皮革鞋子），抖擻乾淨，用草葉包裹拿著進去。進入后，應該在一個地方坐下，稍微休息。應該問舊比丘：『哪位是上座（長老）的房間？』知道后，應該前去禮拜問訊，一起交談。如果時間還早，應該禮拜佛塔（Stupa，佛教建築物）。禮拜佛塔后，依次禮拜各位上座；然後洗手洗腳。洗手洗腳后應該問：『這個住處誰是負責分配僧侶臥具的人？』知道后前去詢問：『我若干歲，有房間分配嗎？』如果說有，就說：『給我。』如果給了，又應該問：『這個房間先前有人住嗎？』如果說沒有，應該到房間門前，先用瓦片石頭扔到房間里聽聲音。如果有聲音，不應該進入；如果沒有聲音，就打開門避開在門前，如果沒有東西出來，然後進入，稍微等待眼睛適應光線，遍看房間里，用杖按壓床上，看床下地面，有沒有毒蟲？慢慢打開窗戶。如果時間還早，應該拿出臥具，抖擻晾曬。如果先前沒有臥具，應該到分配臥具的比丘那裡索要。如果得到並鋪好，又應該問：『這個房間初夜，害怕什麼？中夜、后夜，又害怕什麼？』如果說：『初夜害怕阿練若（Aranya，指遠離人煙的森林）的賊。』應該問：『我應該怎麼辦？』如果回答：『應該這樣自我防衛。』應該接受並使用。中夜、后夜也像這樣。又應該問：『這個房間有食物嗎？』『這個村落做飯是早還是晚？』『哪個巷子，僧侶們一起學習？』

【English Translation】 English version 『What should be done?』 Then provide the upper, middle, and lower robes, along with suitable bedding. If a guest Bhikkhu (Buddhist monk) is ill, a room near the toilet should be provided. If bathing is needed, prepare bathing equipment for him. If non-seasonal juice (Yamakapota, refers to drinks consumed outside of the prescribed time) is needed, it should also be provided. One should gather to preach the Dharma throughout the night for him. In the morning, prepare the forenoon and afternoon meals, as well as porridge and Talapona (a type of drink). Invite him to stay for the summer retreat (Vassa, the rainy season retreat), and encourage everyone to make offerings.

If the guest Bhikkhu wants to go to the Sangharama (monastery), if he was previously wearing the robe inside out, he should lower it. If he had his hands on his hips, he should not do it again. If he was wearing a hat, he should take it off and place it on his shoulder. Take off the leather sandals, shake them clean, wrap them in grass leaves, and carry them in. After entering, he should sit in one place and rest for a while. He should ask the old Bhikkhus: 『Which is the room of the senior monk (elder)?』 After knowing, he should go to pay respects, greet, and talk together. If it is early in the day, he should worship the Stupa (Buddhist monument). After worshiping the Stupa, he should successively pay respects to the senior monks; then wash his hands and feet. After washing his hands and feet, he should ask: 『Who is the person in charge of distributing the monks' bedding in this residence?』 After knowing, go and ask: 『I am so many years old, is there a room for me?』 If they say yes, then say: 『Give it to me.』 If given, he should also ask: 『Has anyone lived in this room before?』 If they say no, he should go to the front of the room, first throw tiles and stones into the room to listen for sounds. If there is a sound, he should not enter; if there is no sound, he should open the door and avoid standing in front of it, if nothing comes out, then enter, wait a little for the eyes to adjust to the light, look around the room, press the bed with a stick, and look at the ground under the bed, are there any poisonous insects? Slowly open the window. If it is early in the day, he should take out the bedding, shake it out and dry it. If he did not have bedding before, he should go to the Bhikkhu who distributes bedding to ask for it. If he gets it and spreads it out, he should also ask: 『What is feared in this room during the first watch of the night? What is feared during the middle and last watch of the night?』 If they say: 『In the first watch of the night, there is fear of Aranya (forest) thieves.』 He should ask: 『What should I do?』 If they answer: 『You should defend yourself in this way.』 He should accept and use it. The middle and last watches of the night are also like this. He should also ask: 『Is there food in this room?』 『Is cooking done early or late in this village?』 『In which alley do the monks study together?』

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家羯磨？」「何處巷，僧與作覆缽羯磨？」「何處巷，有惡狗？」「何處巷，有淫女、年長童女，及寡婦？」「此中何處布薩？何時布薩？何處是歠粥處？何處是食處？」其中若有僧事，皆應疾赴，不得稽留。

是為客舊比丘初學法，應盡形壽持。

佛在王舍城。

爾時有眾多居士請僧食，或有諸比丘方著衣欲往食者，或有已還脫衣者，或有持缽欲往者，或有已還洗缽者，或有始出僧坊者，或有已還始入者，或有始食竟者，或有始欲食者。諸居士譏呵言：「餘外道尚知俱就請、俱時食；而沙門釋子，反無法則！我等不知誰已食，誰未食？」諸長老比丘聞種種呵責，以是白佛。佛言：「今為上座諸比丘制食時初學法，應盡形壽學；若不學，突吉羅！」

若有白衣請僧，彼白衣家常出入比丘，應為白上座。上座應令遍語諸比丘：「今受某甲檀越請。」皆當齊集，整持威儀；並遣主人出入比丘，先語令知至。若日早食未辦，上座須至余處，聽將一比丘去；要當速還，不得稽于集時。入請家門，皆應繫念在前，知次座處，留未至者處。

有繩床未有繩，以衣覆上，比丘不知，坐時反倒，露形羞慚。佛言：「若欲坐時，先以手按，然後坐。」

有諸比丘坐繩床上敷，急烈破。佛言：「應先

【現代漢語翻譯】 『家羯磨』（家庭羯磨，指在家居士舉辦的羯磨儀式）？」「哪條巷子，僧人為其做覆缽羯磨（一種僧團儀式）？」「哪條巷子，有惡狗？」「哪條巷子，有**（此處原文可能指代不凈之人）、年長的未婚女子，以及寡婦？」「這裡哪裡是布薩（佛教的懺悔儀式）地點？何時舉行布薩？哪裡是喝粥的地方？哪裡是吃飯的地方？」其中若有僧團事務，都應當迅速前往，不得拖延。 這是作為新學佛法的客住比丘，應該終身奉行的。 佛陀在王舍城。 當時有許多居士邀請僧眾用餐，有的比丘正穿著衣服準備前往，有的已經返回脫下衣服，有的拿著缽準備前往，有的已經返回洗好缽，有的剛從僧房出來，有的已經返回剛進入僧房，有的剛吃完飯，有的剛要吃飯。居士們譏諷責備說：『其他外道尚且知道一起接受邀請、同時用餐；而沙門釋子（指佛教出家人），反而沒有規矩！我們都不知道誰已經吃過，誰還沒有吃過？』各位長老比丘聽到種種責備，將此事稟告佛陀。佛陀說：『現在為上座（指僧團中資歷較高的比丘）的各位比丘制定用餐時的初學法，應當終身學習；如果不學習，犯突吉羅（一種輕罪）！』 如果有在家居士邀請僧眾，這位居士家經常出入的比丘，應當稟告上座。上座應當告知所有比丘：『現在接受某某施主的邀請。』大家都應當齊集，整理好儀容；並且派遣主人家經常出入的比丘，事先告知到達時間。如果時間尚早，飯菜尚未準備好，上座需要去其他地方，允許帶一位比丘同去；一定要儘快返回，不得耽誤集合的時間。進入被邀請的居士家門，都應當心念集中在前，知道座位的次序，為未到者留出位置。 有的繩床沒有繩子，用衣服蓋在上面，比丘不知道，坐下時翻倒，露出身體感到羞慚。佛陀說：『如果想要坐下，先用手按一下，然後再坐。』 有的比丘坐在鋪了敷具的繩床上，用力過猛導致繩床破裂。佛陀說：『應該先

【English Translation】 'House Karma (Gṛhya-karma, referring to the Karma rituals held by lay people)?' 'Which lane is it? Which lane did the Sangha perform the Uposatha Karma (a Sangha ritual) for?' 'Which lane has fierce dogs?' 'Which lane has ** (here the original text may refer to impure people), elderly unmarried women, and widows?' 'Where is the place for Uposatha (Buddhist repentance ceremony) here? When is the Uposatha held? Where is the place for drinking porridge? Where is the place for eating?' Among them, if there are Sangha affairs, they should go quickly and not delay. This is what a newly learning guest monk (bhikṣu) should uphold for the rest of his life. The Buddha was in Rājagṛha (王舍城). At that time, many lay people invited the Sangha for meals. Some monks were putting on their robes to go, some had already returned and taken off their robes, some were holding their bowls to go, some had already returned and washed their bowls, some had just left the monastery, some had already returned and just entered, some had just finished eating, and some were just about to eat. The lay people ridiculed and blamed, saying, 'Other non-Buddhist practitioners know to accept invitations together and eat at the same time; but the Śākya (釋迦) monks (referring to Buddhist monks) have no rules! We don't know who has already eaten and who has not eaten yet!' The elder monks heard the various reproaches and reported this matter to the Buddha. The Buddha said, 'Now I will establish the initial learning rules for the senior (referring to monks with higher seniority in the Sangha) monks during meals, which should be learned for the rest of their lives; if they do not learn, they commit a Dukkaṭa (突吉羅, a minor offense)!' If a lay person invites the Sangha, the monk who frequently visits the lay person's house should inform the senior monk. The senior monk should inform all the monks: 'Now we accept the invitation of so-and-so donor.' Everyone should gather together, tidy up their appearance; and send the monk who frequently visits the host's house to inform them of the arrival time in advance. If it is early and the food is not yet ready, the senior monk needs to go to another place and is allowed to take one monk with him; he must return as soon as possible and not delay the gathering time. When entering the invited lay person's house, everyone should focus their minds on what is ahead, know the order of seating, and reserve a place for those who have not yet arrived. Some rope beds did not have ropes, and clothes were covered on top. The monk did not know, and when he sat down, he fell over, exposing his body and feeling ashamed. The Buddha said, 'If you want to sit down, first press down with your hand, and then sit down.' Some monks were sitting on rope beds covered with mats, and the rope beds broke due to excessive force. The Buddha said, 'You should first

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舉敷令寬，然後坐。」

若檀越行水時，應問：「有承水器不？」若有，不應令水墮地；若無，不應令水聚一處成泥。

若得根、莖、葉、果不知啖者，應待左右人食，然後啖之。

有比丘下食未遍便食，白衣譏呵言：「此諸比丘不待等，得食便食，甚於小兒！」佛言：「不應爾！要須等得，然後聽食。」

有處僧多，上座不知等得食時。佛言：「應高聲唱僧跋。」

諸比丘食竟，默然而去。諸白衣譏呵言：「諸餘外道食人食竟，皆咒愿而去。沙門釋子默然無言，施主不知悅意以不？」佛言：「上座應咒愿已去。」

諸比丘去，不待上座。佛言：「聽上座八人相待，餘人隨意。」

有一住處舍利弗最上座，羅睺羅最下座。受請主人以酥羹與上座，油羹與次座，澤枯羹與下座。羅睺羅食后往到佛所，頭面禮足，卻坐一面。佛問羅睺羅：「汝今日何所食？」

羅睺羅即說偈答：

「食油者有力，　　食酥者有色。 　若食澤枯羹，　　無力況有色！」

白佛言：「今日用澤枯羹食。」

舍利弗食后往到佛所，頭面禮足，卻坐一面。佛問舍利弗：「汝今日何所食？」答言：「用酥羹食。」佛呵言：「汝今日不善食！云何比丘，上座酥食，中座油食，下座澤

【現代漢語翻譯】 現代漢語譯本：

『鋪開坐具，然後坐下。』 如果檀越（dàn yuè，施主）行水時，應該問：『有承水器嗎？』如果有，不應該讓水滴到地上；如果沒有，不應該讓水聚在一處形成泥濘。 如果得到根、莖、葉、果，不知道是否可以食用，應該等待旁邊的人食用，然後自己再食用。 有比丘（bǐ qiū，和尚）分發食物尚未完畢就開始食用，白衣（bái yī，在家信徒）譏諷呵斥說：『這些比丘不等別人，得到食物就開始吃，比小孩子還不如！』佛說：『不應該這樣！一定要等大家都得到食物，然後才允許食用。』 有的地方僧人很多，上座（shàng zuò，資歷高的僧人）不知道是否已經分發完食物。佛說：『應該高聲唱誦僧跋（sēng bá，梵語，僧眾的食物）。』 眾比丘食用完畢，默默地離開。眾白衣譏諷呵斥說：『其他外道（wài dào，佛教以外的宗教）吃完東西后，都會念誦祝願語才離開。沙門釋子（shā mén shì zǐ，佛教出家人）默默無言，施主不知道是否感到滿意？』佛說：『上座應該唸誦祝願語后再離開。』 眾比丘離開時，不等待上座。佛說：『允許上座八人互相等待，其餘的人隨意。』 有一個住處，舍利弗（Shè lì fú，佛陀十大弟子之一，以智慧著稱）是最高座，羅睺羅（Luó hóu luó，佛陀的兒子）是最低座。接受邀請的主人用酥羹給上座，油羹給次座，澤枯羹給下座。羅睺羅吃完后前往佛陀處，頭面禮足，退到一旁坐下。佛陀問羅睺羅：『你今天吃了什麼？』 羅睺羅隨即用偈語回答： 『食油者有力， 食酥者有色。 若食澤枯羹， 無力況有色！』 稟告佛陀說：『今天用澤枯羹吃的。』 舍利弗吃完后前往佛陀處，頭面禮足，退到一旁坐下。佛陀問舍利弗：『你今天吃了什麼？』回答說：『用酥羹吃的。』佛陀呵斥說：『你今天吃得不好！怎麼能讓比丘上座吃酥，中座吃油，下座吃澤

【English Translation】 English version:

'Spread out the sitting cloth, and then sit down.' If the Dānapati (dàn yuè, donor) is providing water, one should ask: 'Is there a water receptacle?' If there is, one should not let the water fall to the ground; if there isn't, one should not let the water gather in one place and become mud. If one obtains roots, stems, leaves, or fruits and does not know if they are edible, one should wait for the person next to them to eat them, and then eat them oneself. There was a Bhikṣu (bǐ qiū, monk) who started eating before the food distribution was complete. The Upāsaka (bái yī, layperson) ridiculed and scolded, saying: 'These Bhikṣus do not wait for others; they start eating as soon as they get food, even worse than children!' The Buddha said: 'It should not be like that! One must wait until everyone has received food, and then it is permissible to eat.' In some places, there are many monks, and the most senior monk (shàng zuò, senior monk) does not know if the food distribution is complete. The Buddha said: 'One should loudly announce 'Saṃgha-bhakta' (sēng bá, food for the Sangha, in Sanskrit).' After the Bhikṣus finished eating, they left silently. The Upāsakas ridiculed and scolded, saying: 'Other non-Buddhist ascetics (wài dào, religions other than Buddhism) all chant blessings after eating before leaving. The Śrāmaṇa-śākyaputrīya (shā mén shì zǐ, Buddhist monks) are silent and say nothing; does the donor know if they are pleased or not?' The Buddha said: 'The most senior monk should chant blessings before leaving.' When the Bhikṣus leave, they do not wait for the most senior monk. The Buddha said: 'Allow the eight most senior monks to wait for each other; the rest can do as they please.' In one dwelling place, Śāriputra (Shè lì fú, one of the Buddha's ten great disciples, known for his wisdom) was the most senior, and Rāhula (Luó hóu luó, the Buddha's son) was the least senior. The host offering the invitation gave ghee soup to the most senior, oil soup to the next senior, and tasteless soup to the least senior. After eating, Rāhula went to the Buddha, bowed his head to his feet, and sat to one side. The Buddha asked Rāhula: 'What did you eat today?' Rāhula then replied with a verse: 'Those who eat oil have strength, those who eat ghee have color. If one eats tasteless soup, how can one have color, let alone strength!' He reported to the Buddha: 'Today I ate tasteless soup.' After eating, Śāriputra went to the Buddha, bowed his head to his feet, and sat to one side. The Buddha asked Śāriputra: 'What did you eat today?' He replied: 'I ate ghee soup.' The Buddha scolded him: 'You did not eat well today! How can the Bhikṣus have the most senior eat ghee, the next senior eat oil, and the least senior eat tasteless

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枯食？」舍利弗默然不答，便於屏處吐食使盡。佛言：「從今若受請時，上座應語主人言：『一切與，平等與。』」

若檀越送食來，上座應語下座比丘，令掃除食處，敷座，取凈水，出盛長食器。凡是所須，皆應供辦。時至應唱，若打揵稚，令齊集受食。若主人辦食遲，應催令速，勿使失時。

是為上座食時初學法，應盡形壽持。

時有阿練若處比丘，為人懶墮，不取飲水、不取洗手腳水、不取廁邊水。時有眾多阿練若賊往求飲水，答言：「無。」復求洗手腳水、廁邊水，答：「亦復無。」便語比丘言：「汝等沙門釋子常具三種水，今何故無？」答言：「我不取，是故無。」賊復言：「今但與我水，后不復來！」答亦如初。復問：「何故無水？」答言：「為人懶墮，故不畜水。」賊便奪其衣缽，打之幾死而去。

復有阿練若處比丘不別星宿，諸賊寄宿語比丘言：「我等小眠，欲曉語我。」賊小眠已，問比丘早晚。比丘言：「尚早！」如是三問，夜已際曉，猶故言早。逐賊人至，捉賊將去。賊便瞋言：「比丘若語我早晚，睡不至曉。今被此捉，便是比丘！」諸比丘具以白佛，佛言：「今為阿練若處比丘制初學法，應盡形壽學；若不學，突吉羅！」

若阿練若處比丘，應善知四方相，應

【現代漢語翻譯】 現代漢語譯本：『枯食？』舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）沉默不答，然後在隱蔽的地方把食物吐出來，全部吐乾凈。佛陀說：『從今以後，如果接受邀請時，上座（寺院中資歷較深的僧人）應該告訴主人說：『一切都給，平等地給。』

如果檀越（Dàn yuè，施主）送食物來，上座應該告訴下座比丘（Bhiksu，出家受戒的男性佛教徒），讓他們打掃用餐的地方，鋪設座位，取乾淨的水，拿出盛放食物的器皿。凡是需要的東西，都應該準備好。時間到了應該唱誦，或者敲擊揵稚（qián zhì，一種寺院中使用的打擊樂器），讓大家集合用餐。如果主人準備食物遲了，應該催促他們快一點，不要錯過時間。

這是上座用餐時最初應該學習的規矩，應該終身遵守。

當時有在阿練若（ā liàn ruò，寂靜處，指遠離村落的修行場所）修行的比丘，因為懶惰，不取飲用水、不取洗手洗腳的水、不取廁所邊的水。當時有很多在阿練若的盜賊來找水喝，回答說：『沒有。』又找洗手洗腳的水、廁所邊的水，回答說：『也沒有。』盜賊就對比丘說：『你們這些沙門（Shamen，出家修道的人）釋子（Shìzǐ，釋迦牟尼佛的弟子）通常都備有三種水，現在為什麼沒有？』回答說：『我不取，所以沒有。』盜賊又說：『現在只要給我們水，以後不再來了！』回答仍然和先前一樣。又問：『為什麼沒有水？』回答說：『因為為人懶惰，所以不儲水。』盜賊就搶走了他們的衣缽，把他們打得半死然後離開了。

又有在阿練若修行的比丘不認識星宿，一些盜賊來借宿，對比丘說：『我們想稍微睡一下，天亮的時候告訴我們。』盜賊稍微睡了一下之後，問比丘現在是早是晚。比丘說：『還早！』這樣問了三次，夜已經快亮了，仍然說早。追趕盜賊的人來了，把盜賊抓走了。盜賊就生氣地說：『比丘如果告訴我早晚，我就不會睡到天亮。現在被他們抓住，都是因為這個比丘！』眾比丘把這件事詳細地告訴了佛陀，佛陀說：『現在為在阿練若修行的比丘制定最初應該學習的規矩，應該終身學習；如果不學習，就犯了突吉羅（duō jí luó，一種輕罪）！』

如果在阿練若修行的比丘，應該熟悉辨別四方的方法，應該

【English Translation】 English version: 『Dry food?』 Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) remained silent and did not answer, then secretly vomited the food until it was all gone. The Buddha said, 『From now on, when accepting an invitation, the senior monk (the most senior monk in the monastery) should tell the host: 『Give everything, give equally.』

If a Dana (Dàn yuè, a donor) sends food, the senior monk should tell the junior Bhikshus (Bhiksu, a male Buddhist who has been ordained) to clean the dining area, set up the seats, fetch clean water, and bring out the food containers. Everything needed should be prepared. When the time comes, they should chant or strike the Gendi (qián zhì, a percussion instrument used in monasteries) to gather everyone for the meal. If the host is late in preparing the food, they should urge them to hurry so as not to miss the time.

This is the initial rule that a senior monk should learn when eating, and should be upheld for life.

At that time, there were Bhikshus practicing in the Aranya (ā liàn ruò, a quiet place, referring to a place of practice away from villages) who were lazy and did not fetch drinking water, water for washing hands and feet, or water near the toilet. At that time, many thieves in the Aranya came looking for drinking water and were told, 『There is none.』 They then asked for water for washing hands and feet, and water near the toilet, and were told, 『There is also none.』 The thieves then said to the Bhikshus, 『You Shamen (Shamen, a person who has left home to cultivate the Way), disciples of Shakyamuni (Shìzǐ, disciples of Shakyamuni Buddha), usually have three kinds of water prepared, why is there none now?』 They replied, 『I do not fetch it, therefore there is none.』 The thieves then said, 『Just give us water now, and we will not come again!』 The reply was still the same as before. They then asked, 『Why is there no water?』 They replied, 『Because I am lazy, I do not store water.』 The thieves then stole their robes and bowls, beat them half to death, and left.

There were also Bhikshus practicing in the Aranya who did not recognize the stars. Some thieves came to stay overnight and said to the Bhikshus, 『We want to sleep for a while, tell us when it is dawn.』 After the thieves had slept for a while, they asked the Bhikshus if it was early or late. The Bhikshus said, 『It is still early!』 They asked this three times, and even though the night was almost dawn, they still said it was early. The people chasing the thieves came and caught the thieves. The thieves then angrily said, 『If the Bhikshus had told me when it was early or late, I would not have slept until dawn. Now I have been caught because of this Bhikshu!』 The Bhikshus told the Buddha about this in detail. The Buddha said, 『Now I will establish the initial rules that Bhikshus practicing in the Aranya should learn, and they should learn them for life; if they do not learn them, they will commit a Dukkhata (duō jí luó, a minor offense)!』

If a Bhikshu practicing in the Aranya, should be familiar with distinguishing the directions, should

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善知機宜，應善別星宿知時節早晚，應記月、半月日數，亦應記歲月日數。

以何利故，應知四方相？若知賊來處，方得以避之。

以何利故，應善知機宜？若賊來時，應作是思惟：「為宜避走？為宜起迎？為宜說法？為宜供？」當知機宜已，隨而為之。

以何利故，應善知星宿？應知初夜星相、中夜星相、后夜星相，得以自知今是眠時，今是行道時；若有賊問，得語早晚；若賊將去放還，觀星得知歸路。

以何利故，應善知月、半月日數？以此，知布薩日至，往聚落中求悔過，清凈布薩。

以何利故，應善知歲月日數？若至春時，知若干日過，應結夏安居；安居中，過若干日；自恣時至，應往聚落中求悔過，清凈自恣。

若阿練若處比丘，應在平正處，若樹下作洗腳庵，安洗腳物，畜洗腳水，在常坐處坐。若有人來，應歡喜問訊。若賊索水，應脫革屣，凈洗手，擎水與之；若問水冷暖，隨宜答之。若優婆塞索水，亦應如是。若外道來索水，有能與佛法作損益者，亦如上；若無能為，便應著革屣，兩手擎水與之，勿使彼言：「比丘恭敬我。」

時有一比丘于聚落中乞食還，不覆缽上，鴟尿墮缽中，比丘不覺食，得干痟病。

復有一比丘亦從聚落中乞食還，不覆缽上

【現代漢語翻譯】 現代漢語譯本 應當善於瞭解時機和權宜之計，應當善於辨別星宿以瞭解時節的早晚，應當記住每月、半月的日數，也應當記住每年的日數。

因為什麼利益，應當瞭解四方的方向？如果知道賊人來的方向，才能得以避開他們。

因為什麼利益，應當善於瞭解時機和權宜之計？如果賊人來的時候，應當這樣思考：『是應該避開逃走？還是應該起身迎戰？還是應該為他們說法？還是應該供養他們？』當了解了時機和權宜之計后，就隨著情況去做。

因為什麼利益，應當善於瞭解星宿？應當瞭解初夜的星相、中夜的星相、后夜的星相，從而能夠自己知道現在是睡眠的時候，現在是修行的時候；如果有賊人詢問，能夠告知他們早晚的時間；如果賊人將要離去放他們走，觀察星象得知他們回去的路。

因為什麼利益，應當善於瞭解每月、半月的日數？因此，知道布薩日（Uposatha，齋戒日）到來，前往村落中尋求懺悔過錯，清凈地進行布薩。

因為什麼利益，應當善於瞭解每年的日數？如果到了春天，知道已經過了多少天，應該結夏安居；安居期間，過了多少天；自恣日（Pavarana，解夏日）到來時，應該前往村落中尋求懺悔過錯，清凈地進行自恣。

如果住在阿練若處（Aranya，寂靜處）的比丘，應該在平坦的地方，如果在樹下製作洗腳的場所，安放洗腳的物品，儲存洗腳的水，在常坐的地方坐下。如果有人來，應該歡喜地問候。如果賊人索要水，應該脫下革屣（皮革鞋子），乾淨地洗手，捧著水給他們；如果問水是冷是暖，根據情況回答他們。如果是優婆塞（Upasaka，在家男居士）索要水，也應該這樣做。如果是外道來索要水，如果他們能夠對佛法造成損害或利益，也如上面所說；如果他們不能造成損害或利益，就應該穿著革屣，兩手捧著水給他們，不要讓他們說：『比丘恭敬我。』

當時有一位比丘在村落中乞食回來，沒有蓋住缽，鴟（chī，貓頭鷹）的尿液掉進缽中，比丘沒有察覺就吃了，得了干痟病（一種慢性消耗性疾病）。

又有一位比丘也從村落中乞食回來，沒有蓋住缽。

【English Translation】 English version One should be skilled in understanding opportunities and expedients, skilled in distinguishing constellations to know the earliness or lateness of seasons, and should remember the number of days in a month and half-month, as well as the number of days in a year.

For what benefit should one know the directions of the four quarters? If one knows the direction from which thieves are coming, one can avoid them.

For what benefit should one be skilled in understanding opportunities and expedients? If thieves come, one should think: 'Should I avoid and flee? Or should I rise to meet them? Or should I teach them the Dharma? Or should I offer them something?' Having understood the opportunities and expedients, one should act accordingly.

For what benefit should one be skilled in understanding constellations? One should know the constellations of the early night, the middle night, and the late night, so that one can know whether it is time to sleep or time to practice the Way; if there are thieves asking, one can tell them the time; if the thieves are about to leave and be released, one can observe the stars to know their way back.

For what benefit should one be skilled in knowing the number of days in a month and half-month? With this, one knows when the Uposatha (齋戒日, day of observance) arrives, goes to the village to seek repentance for transgressions, and performs the Uposatha purely.

For what benefit should one be skilled in knowing the number of days in a year? If it is spring, knowing how many days have passed, one should observe the summer retreat (結夏安居, Vassa); during the retreat, knowing how many days have passed; when the Pavarana (解夏日, end of retreat) arrives, one should go to the village to seek repentance for transgressions, and perform the Pavarana purely.

If a Bhikshu (比丘, monk) is dwelling in an Aranya (阿練若處, secluded place), he should be in a level place, and if he makes a foot-washing place under a tree, he should place foot-washing items, store foot-washing water, and sit in his usual sitting place. If someone comes, he should greet them with joy. If thieves ask for water, he should take off his leather shoes (革屣), wash his hands cleanly, and hold the water to give to them; if they ask whether the water is cold or warm, he should answer them accordingly. If an Upasaka (優婆塞, lay male devotee) asks for water, he should also do the same. If non-Buddhists come to ask for water, if they can cause harm or benefit to the Buddha Dharma, he should do as above; if they cannot cause harm or benefit, he should wear his leather shoes and hold the water with both hands to give to them, so that they do not say: 'The Bhikshu respects me.'

At that time, there was a Bhikshu who returned from begging for food in the village, and did not cover his bowl. An owl's (鴟) urine fell into the bowl, and the Bhikshu unknowingly ate it and contracted consumption (干痟病, a chronic wasting disease).

Again, there was a Bhikshu who also returned from begging for food in the village, and did not cover his bowl.

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，拘樓荼鳥銜蛇飛當缽上，失蛇墮缽中。比丘雖去上飯，食下飯即死。諸比丘具以白佛。佛言：「若欲于聚落中食，聽住食。若欲持還，應覆缽上。」

有諸老病比丘乞食，擎缽還，手寄。佛言：「聽作絡囊盛缽，掛掖。」

有諸比丘掛缽掖下，汗流污之。佛言：「聽以手巾幞持歸。」

時有一比丘乞食還，阿練若處賊逐后，作是念：「若此比丘乃至不與我一摶食，我當殺之！」既至所住，遙見彼賊來，便請令食。賊食已，作是言：「希有，汝今大得功德！自施命，復施我命。」便自說上念。彼比丘以是白佛，佛言：「若比丘持食至阿練若處，若有人來應與食。若無人來，應小待；待久未有人來者，比丘饑應先食半；復未有人來，應更食半；最後應留一摶。」

有諸阿練若處比丘食竟食盡，賊來從比丘乞食，無食與。以是白佛，佛言：「聽阿練若處比丘畜食。若食難得，聚落比丘應與；若無凈人，聽自持還，凈、不凈地隨意安之。」

有諸比丘自持食還阿練若處，著不凈地，賊不來乞，不知云何？佛言：「應與作人、若守園人、若沙彌。」

「若有阿練若處比丘須瓶、盆器物，聚落比丘應與。若須臥具，亦應與。」

所行道中有樹，若草，妨比丘行，或鉤壞衣。佛言：「

【現代漢語翻譯】 現代漢語譯本： 拘樓荼鳥（Garuda，一種神鳥）銜著蛇飛，當飛到缽上方時，蛇掉了下來，掉進缽中。比丘（bhikkhu，佛教僧侶）雖然已經去取上面的飯食，但吃了下面的飯食就會死去。眾比丘將此事稟告佛陀。佛陀說：『如果想在村落中食用，允許就地食用。如果想帶回去，應該蓋住缽。』 有些年老體弱的比丘乞食，拿著缽回來時，手支撐不住。佛陀說：『允許製作絡囊盛放缽，掛在腋下。』 有些比丘將缽掛在腋下，汗水玷汙了缽。佛陀說：『允許用手巾包裹著拿回去。』 當時有一位比丘乞食回來，在阿練若（aranya，寂靜處）被強盜追趕，強盜心想：『如果這位比丘甚至不給我一小團食物，我就殺了他！』到達比丘住所后，遠遠看見強盜來了，比丘便請他吃飯。強盜吃完后，說道：『稀有啊，你現在獲得了很大的功德！你既捨棄了自己的生命，又救了我的命。』便說出了之前的想法。那位比丘將此事稟告佛陀，佛陀說：『如果比丘拿著食物到阿練若，如果有人來就應該給他食物。如果沒有人來，應該稍微等待；等待很久仍然沒有人來，比丘飢餓了應該先吃一半；仍然沒有人來，應該再吃一半；最後應該留下一小團。』 有些住在阿練若的比丘吃完飯後，食物都吃光了，強盜來向比丘乞食，沒有食物可以給。將此事稟告佛陀，佛陀說：『允許住在阿練若的比丘儲存食物。如果食物難以獲得，村落中的比丘應該給予；如果沒有凈人（kappiya-karaka，負責處理僧侶不宜直接觸碰的物品的人），允許自己拿回去，放在乾淨或不乾淨的地方都可以。』 有些比丘自己拿著食物回到阿練若，放在不乾淨的地方，強盜沒有來乞討，不知道該怎麼辦？佛陀說：『應該給做工的人、或者守園人、或者沙彌（sramanera，小沙彌）。』 『如果有住在阿練若的比丘需要瓶子、盆子等器物，村落中的比丘應該給予。如果需要臥具，也應該給予。』 所行走的路中有樹木或草，妨礙比丘行走，或者鉤壞衣服。佛陀說：

【English Translation】 English version: A Garuda (a mythical bird) was carrying a snake in its beak. As it flew over a bowl, the snake fell out and landed inside the bowl. Although the bhikkhu (Buddhist monk) had gone to fetch the food from above, eating the food from below would result in death. The bhikkhus reported this matter to the Buddha. The Buddha said, 'If you wish to eat in the village, you are allowed to eat there. If you wish to take it back, you should cover the bowl.' Some old and sick bhikkhus were begging for food, and their hands could not support the bowl on the way back. The Buddha said, 'You are allowed to make a carrying bag for the bowl and hang it under your arm.' Some bhikkhus hung their bowls under their arms, and sweat soiled them. The Buddha said, 'You are allowed to wrap it in a hand towel and carry it back.' At that time, a bhikkhu was returning after begging for food. In the aranya (secluded place), he was chased by a thief, who thought, 'If this bhikkhu doesn't even give me a morsel of food, I will kill him!' Upon reaching the bhikkhu's dwelling, he saw the thief coming from afar, so the bhikkhu invited him to eat. After the thief had eaten, he said, 'Rare indeed, you have gained great merit! You have given up your own life and saved mine.' He then revealed his previous intention. The bhikkhu reported this matter to the Buddha, who said, 'If a bhikkhu takes food to the aranya, if someone comes, he should give them food. If no one comes, he should wait a little while; if he waits a long time and no one comes, the bhikkhu should first eat half if he is hungry; if still no one comes, he should eat another half; finally, he should leave a small morsel.' Some bhikkhus living in the aranya had eaten all their food, and when a thief came to beg for food from the bhikkhus, there was no food to give. They reported this matter to the Buddha, who said, 'Bhikkhus living in the aranya are allowed to store food. If food is difficult to obtain, bhikkhus in the village should give it; if there is no kappiya-karaka (one who handles items that monks are not allowed to touch), they are allowed to take it back themselves and place it in a clean or unclean place as they wish.' Some bhikkhus took food back to the aranya themselves and placed it in an unclean place. The thief did not come to beg, and they did not know what to do. The Buddha said, 'It should be given to the worker, or the gardener, or the sramanera (novice monk).' 'If bhikkhus living in the aranya need bottles, bowls, or other utensils, bhikkhus in the village should give them. If they need bedding, they should also give it.' If there are trees or grass in the path that obstruct the bhikkhu's path or snag and tear his clothes. The Buddha said:

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聽編草披著道外，若以物遮之。聽反系樹枝著樹。」編系草木時，枝折，葉落。佛言：「不故，不犯。」

有阿練若處比丘晨朝來出，露濕衣壞色。佛言：「聽高著，亦聽以杖撲去露。近聚落，應還如法著衣，撲露杖藏著一處，還時取歸。」

有阿練若處比丘，須土作泥。佛言：「若無凈人，聽取崩岸土；若無崩岸土，聽水澆地挫草布上，蹋使成泥取用。」

有阿練若處比丘，行時不舉僧繩床、木床、臥具，爛壞、火燒。佛言：「應舉著一處，鑰戶，藏戶鉤著無雨處，記之而去；若余比丘往，應語所藏處。」

時諸比丘作衣不舒張，裁便截之，或長、或短、或偏邪，不得成衣；更索不能得。

又有諸比丘常著一衣，住處亦著，入聚落亦著。

又有諸比丘以三衣裹果、蓏、草、木、葉、牛屎。

有諸比丘用食缽除糞掃、盛殘食、盛過中飲、盛香及藥，或不洗舉、或著日中、或著地、或著危險處。諸比丘皆以白佛，佛言：「今為諸比丘製衣缽初學法，應盡形壽學；若不學，突吉羅！」

若比丘得新衣，應先浣，舒張度量，然後裁截。截已應縫，縫已應染，顛倒曬燥。染已敷地，若欲懸，上下安紐。若僧伽梨，應如僧伽梨法畜，不得以裹諸物；優多羅僧、安陀會，諸受持

【現代漢語翻譯】 現代漢語譯本 聽任比丘在道外用草編織遮蓋物，如果用物品遮蓋。允許將反向的樹枝繫在樹上。編織系草木時，樹枝折斷，樹葉掉落。佛說：『不是故意（損壞），不算犯戒。』 有住在阿練若處（遠離人煙的修行處）的比丘，早晨出來時，衣服被露水打濕而褪色。佛說：『允許（將衣服）高高掛起晾乾，也允許用杖子撲打去除露水。靠近村落時，應該像往常一樣穿好衣服，將撲打露水的杖子藏在一個地方，回來時取走。』 有住在阿練若處（遠離人煙的修行處）的比丘，需要泥土做泥。佛說：『如果沒有凈人（幫忙的人），允許取崩塌的岸邊的土；如果沒有崩塌的岸邊的土，允許用水澆濕地面，挫碎草，鋪在上面，踩踏使之成為泥土取用。』 有住在阿練若處（遠離人煙的修行處）的比丘，離開時沒有抬走僧眾的繩床、木床、臥具，導致（這些物品）腐爛損壞、被火燒燬。佛說：『應該抬到一處存放，鎖上門，將門鉤掛在沒有雨的地方，記住存放地點然後離開；如果有其他比丘來，應該告訴他們存放的地方。』 當時，一些比丘做衣服時不舒展開，裁剪時就直接截斷，導致衣服或長或短、或偏斜，無法做成衣服；再要（布料）也得不到。 又有比丘經常只穿一件衣服，住在住所也穿，進入村落也穿。 又有比丘用三衣（僧伽梨（Samghati，重衣），優多羅僧（Uttarasanga，上衣），安陀會（Antarvasaka，中衣））包裹水果、瓜類、草、木、葉子、牛糞。 有比丘用食器（缽）清除糞便、盛放殘羹剩飯、盛放過午的飲料、盛放香料和藥物，或者不清洗就拿起、或者放在太陽下、或者放在地上、或者放在危險的地方。比丘們都將這些情況告訴了佛，佛說：『現在為比丘們制定衣缽初學法，應該終身學習；如果不學習，犯突吉羅（Dukkata，惡作罪）！』 如果比丘得到新衣服，應該先洗滌，舒展開測量尺寸，然後裁剪。裁剪后應該縫紉，縫紉后應該染色，顛倒過來曬乾。染色后鋪在地上，如果想要懸掛，上下都要安上鈕釦。如果是僧伽梨（Samghati，重衣），應該按照僧伽梨（Samghati，重衣）的規定持有，不得用來包裹物品；優多羅僧（Uttarasanga，上衣）、安陀會（Antarvasaka，中衣），都要如法受持。

【English Translation】 English version The Buddha allowed monks to weave grass outside the path for covering, or to use objects for covering. He allowed tying branches to trees in reverse. When weaving and tying grass and trees, branches break and leaves fall. The Buddha said, 'If it is not intentional, it is not an offense.' There were monks dwelling in secluded places (Aranya), who, when coming out in the morning, had their robes damaged and discolored by dew. The Buddha said, 'It is allowed to hang them up high to dry, and also allowed to use a staff to knock off the dew. When near a village, they should put on their robes properly, hide the staff used to knock off the dew in a place, and take it back when returning.' There were monks dwelling in secluded places (Aranya), who needed soil to make mud. The Buddha said, 'If there is no attendant (someone to help), it is allowed to take soil from a collapsed bank; if there is no collapsed bank, it is allowed to wet the ground with water, crush grass, spread it on top, and tread on it to make mud for use.' There were monks dwelling in secluded places (Aranya), who, when leaving, did not move the Sangha's rope beds, wooden beds, or bedding, causing them to rot, be damaged, or be burned by fire. The Buddha said, 'They should be moved to a place, the door locked, the door hook hung in a rain-free place, and the location remembered before leaving; if other monks come, they should be told where they are stored.' At that time, some monks did not spread out the cloth when making robes, and cut them directly, resulting in robes that were either too long, too short, or crooked, and could not be made into robes; they could not obtain more (cloth). There were also monks who always wore the same robe, wearing it both in their dwelling and when entering villages. There were also monks who used the three robes (Samghati (heavy robe), Uttarasanga (upper robe), Antarvasaka (inner robe)) to wrap fruits, melons, grass, wood, leaves, and cow dung. There were monks who used their alms bowls to remove feces, hold leftovers, hold drinks after noon, hold incense and medicine, or did not wash them before picking them up, or placed them in the sun, or on the ground, or in dangerous places. The monks all reported these situations to the Buddha, who said, 'Now I establish the initial learning rules for robes and alms bowls for the monks, which should be learned for life; if they are not learned, it is a Dukkata (wrongdoing) offense!' If a monk obtains a new robe, he should first wash it, spread it out to measure its size, and then cut it. After cutting, he should sew it, and after sewing, he should dye it, and dry it inside out. After dyeing, he should spread it on the ground, and if he wants to hang it, he should attach buttons at the top and bottom. If it is a Samghati (heavy robe), it should be kept according to the rules for the Samghati (heavy robe), and should not be used to wrap objects; the Uttarasanga (upper robe) and Antarvasaka (inner robe) should be received and held according to the Dharma.

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衣亦皆如是，應謹護如身薄皮。持缽應如缽法，不得如上遇之，謹護應如眼。

五分律卷第二十七 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十八(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第五分之五遮布薩法

佛在瞻婆國恒水邊。爾時世尊十五日布薩時，與比丘眾前後圍繞，于露地坐，遍觀眾僧默然而住。初夜過已，阿難從坐起，前禮佛足，䠒跪合掌，白佛言：「世尊！初夜已過，眾坐已久。愿為諸比丘說戒！」世尊默然，阿難還坐。中夜過已，復如是白，佛亦默然。后夜復白言：「明相欲出，眾坐已久。愿為諸比丘說戒！」佛語阿難：「眾不清凈，如來不為說戒。」

時目連作是念：「今此眾中誰不清凈，乃使世尊作如是語？」便遍觀察，見一比丘近佛邊坐，非比丘，自言比丘；非沙門，自言沙門；不修梵行，自言修梵行；成就惡法，覆藏其罪，不捨邪見。即從坐起，往到其前，語言：「如來已見汝！汝出去，滅去，莫此中住！」便牽臂出著門外，還坐本處。佛語目連：「怪哉，目連！未曾有也！此愚癡人，不自知罪，乃使他人牽其臂出。」於是阿難復從坐起，白佛言：「世尊！眾已清凈。愿為諸比丘說戒！」佛告阿難：「從今

【現代漢語翻譯】 現代漢語譯本：衣服也應該像這樣，應當謹慎地保護它，如同保護自己身上薄薄的面板一樣。拿著缽應當按照缽的規矩，不能像上面所說的那樣對待它，要謹慎地保護它，如同保護自己的眼睛一樣。

五分律卷第二十七 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十八(彌沙塞)

宋罽賓三藏佛陀什（Buddhaśatas，譯者）共竺道生（Zhú Dàoshēng，譯者）等譯

第五分之五遮布薩法（Upavasatha，齋戒）

佛陀在瞻婆國（Campā，古印度城市）恒水（Ganges，恒河）邊。當時世尊在十五日布薩（Upavasatha，齋戒）時，與比丘（bhikkhu，佛教僧侶）眾前後圍繞，在露天的地方坐著，遍觀大眾僧侶，默默地住于禪定。初夜過後，阿難（Ānanda，佛陀的十大弟子之一）從座位上起身，向前禮拜佛陀的雙足，跪著合掌，對佛陀說：『世尊！初夜已經過去，大眾坐了很久了。希望您為諸位比丘說戒！』世尊沉默不語，阿難回到座位上。中夜過後，又像這樣稟告，佛陀仍然沉默不語。后夜又稟告說：『天快亮了，大眾坐了很久了。希望您為諸位比丘說戒！』佛陀告訴阿難：『大眾不清凈，如來（Tathāgata，佛陀的稱號）不為他們說戒。』

當時目連（Mahāmaudgalyāyana，佛陀的十大弟子之一）心想：『現在這大眾中是誰不清凈，竟然讓世尊說這樣的話？』便四處觀察，看見一位比丘靠近佛陀坐著，他不是真正的比丘，卻自稱是比丘；不是真正的沙門（śrāmaṇa，出家修行者），卻自稱是沙門；不修清凈的梵行（brahmacarya，清凈行），卻自稱修梵行；成就了惡法，隱瞞自己的罪過，不捨棄邪見。於是從座位上起身，走到那個人面前，說道：『如來已經看見你了！你出去，消失，不要住在這裡！』便拉著他的手臂把他推出門外，然後回到自己原來的座位。佛陀對目連說：『奇怪啊，目連！真是前所未有啊！這個愚癡的人，不自己知道自己的罪過，竟然要他人拉著他的手臂出去。』於是阿難又從座位上起身，對佛陀說：『世尊！大眾已經清凈了。希望您為諸位比丘說戒！』佛陀告訴阿難：『從今以後』

【English Translation】 English version: Likewise, clothing should be carefully protected, like the thin skin on one's body. Holding the alms bowl should be according to the rules of the bowl, and should not be treated as mentioned above. It should be carefully protected like one's eyes.

Vinaya in Five Parts, Scroll 27 Taisho Tripitaka Volume 22, No. 1421, Mahiśāsaka Vinaya

Vinaya in Five Parts, Scroll 28 (Mahiśāsaka)

Translated by Tripiṭaka Buddhaśatas (translator) from Kashmir of the Song Dynasty, together with Zhu Daosheng (translator) and others

Section Five: On Prohibitions of the Upavasatha (Observance Day)

The Buddha was at Campā (ancient Indian city), by the Ganges (river). At that time, on the fifteenth day of the Upavasatha (observance day), the World-Honored One was surrounded by a gathering of bhikkhus (Buddhist monks), sitting in an open space, observing the entire assembly of monks in silence. After the first watch of the night had passed, Ānanda (one of the Buddha's ten principal disciples) rose from his seat, prostrated himself at the Buddha's feet, knelt with palms together, and said to the Buddha: 'World-Honored One! The first watch of the night has passed, and the assembly has been sitting for a long time. May the World-Honored One recite the precepts for the bhikkhus!' The World-Honored One remained silent, and Ānanda returned to his seat. After the middle watch of the night had passed, he made the same request, but the Buddha remained silent. In the last watch of the night, he again requested: 'The dawn is about to break, and the assembly has been sitting for a long time. May the World-Honored One recite the precepts for the bhikkhus!' The Buddha said to Ānanda: 'The assembly is not pure, so the Tathāgata (title of the Buddha) will not recite the precepts for them.'

At that time, Mahāmaudgalyāyana (one of the Buddha's ten principal disciples) thought to himself: 'Who in this assembly is impure, that the World-Honored One would say such a thing?' He observed the assembly and saw a bhikkhu sitting near the Buddha who was not a true bhikkhu, yet claimed to be a bhikkhu; not a true śrāmaṇa (ascetic), yet claimed to be a śrāmaṇa; not practicing the pure brahmacarya (celibate life), yet claimed to be practicing brahmacarya; having committed evil deeds, concealing his sins, and not abandoning his wrong views. He rose from his seat, went to that person, and said: 'The Tathāgata has seen you! Leave, disappear, do not stay here!' He grabbed his arm, pulled him out the door, and returned to his seat. The Buddha said to Mahāmaudgalyāyana: 'Strange, Mahāmaudgalyāyana! This is unprecedented! This foolish person does not know his own sins, yet others have to pull him out by the arm.' Then Ānanda rose from his seat again and said to the Buddha: 'World-Honored One! The assembly is now pure. May the World-Honored One recite the precepts for the bhikkhus!' The Buddha said to Ānanda: 'From now on'

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汝等自共說戒，吾不復得為比丘說。所以者何？若眾不清凈，如來為說，彼犯戒人，頭破七分。」又告阿難：「大海有八未曾有，阿修羅樂居其中。何謂八？大海漸漸深；潮不過限；不宿死屍；百川來會，無復異稱；萬流悉歸，而無增減；出真珠、摩尼、珊瑚、琉璃、珂玉、金銀、頗梨諸寶；大身眾生皆住其中；同一鹹味。是為八。我此正法亦復如是，有八未曾有，諸比丘皆共樂之。何謂八？漸漸制、漸漸教、漸漸學；我諸弟子于所制戒，終不敢越；有犯必黜，不宿容之；雜類出家，皆捨本姓，稱釋子沙門；諸善男子、善女人，出家多得無餘泥洹，而無增減；有種種法寶，所謂四念處，乃至八聖道分諸助道法；有諸大人，阿羅漢、向阿羅漢，乃至須陀洹、向須陀洹住正法中；若有入者，同一解脫味。是為八。」

時六群比丘犯罪不悔，而布薩，有比丘亦效之。諸比丘以是白佛，佛言：「不應爾，犯者突吉羅！」

諸比丘猶故犯罪不悔布薩，佛言：「應住其布薩。」

有諸比丘或未布薩便住，或已布薩竟乃住，如是等諸住布薩，皆如住自恣中說。

五分律第五分之六別住法

時諸別住比丘，度沙彌與受具足戒、作依止師、畜沙彌。諸比丘以是白佛，佛言：「不應爾！」

復有別住

【現代漢語翻譯】 現代漢語譯本： 『你們自己一起說戒吧，我不能再為比丘們說戒了。為什麼呢？如果僧團不清凈，如來為他們說戒，那些犯戒的人，頭會破裂成七份。』佛陀又告訴阿難（Ananda）：『大海有八種未曾有過的特性，阿修羅（Asura）喜歡居住在其中。哪八種呢？大海逐漸加深；潮水不會超過界限；不會容留死屍過夜；所有河流匯集於此，不再有不同的名稱；萬千水流都歸向大海，而大海的水量沒有增加也沒有減少；出產真珠、摩尼（Mani）、珊瑚、琉璃（Vaiḍūrya）、珂玉、金銀、頗梨（Sphatika）等各種寶物；巨大的眾生都居住在其中；具有同一種鹹味。這就是大海的八種特性。我的正法也是如此，有八種未曾有過的特性，眾比丘都共同樂於其中。哪八種呢？逐漸制定戒律、逐漸教導、逐漸學習；我的弟子對於所制定的戒律，始終不敢違越；有犯戒者必定會被驅逐，不容許其停留；不同出身的人出家，都捨棄原本的姓氏，稱為釋迦的弟子沙門（Śrāmaṇa）；善良的男子、善良的女子，出家后大多能夠獲得無餘涅槃（Nirvāṇa），而證得涅槃的人數沒有增加也沒有減少；有種種法寶，也就是四念處（catuḥsmṛtyupasthāna），乃至八聖道分（āryāṣṭāṅgamārga）等各種助道法；有各種大人，阿羅漢（Arhat）、趨向阿羅漢果位的人，乃至須陀洹（Srotāpanna）、趨向須陀洹果位的人，都安住于正法之中；如果有人加入，都具有同一種解脫的味道。這就是正法的八種特性。』 當時，六群比丘犯罪不悔改，卻舉行布薩（Poṣadha），有比丘也效仿他們。眾比丘將此事稟告佛陀，佛陀說：『不應該這樣做，犯者犯突吉羅（Duṣkṛta）罪！』 眾比丘仍然犯罪不悔改卻舉行布薩，佛陀說：『應該停止他們的布薩。』 有些比丘或者在未舉行布薩前就停止，或者在已經舉行布薩后才停止，像這些停止布薩的情況，都如停止自恣（Pravāraṇā）中所說。 《五分律》第五分之六別住法 當時，別住的比丘，為沙彌（Śrāmaṇera）剃度，為他們授具足戒（Upasaṃpadā），作為他們的依止師，蓄養沙彌。眾比丘將此事稟告佛陀，佛陀說：『不應該這樣做！』 又有別住

【English Translation】 English version: 'You should recite the precepts together yourselves. I am no longer able to recite them for the Bhikṣus (monks). Why? If the Saṃgha (community) is not pure, if the Tathāgata (the thus-gone one) recites the precepts for them, the heads of those who violate the precepts will be split into seven pieces.' The Buddha further told Ānanda (a disciple of the Buddha): 'The great ocean has eight unprecedented qualities, and the Asuras (demi-gods) enjoy dwelling in it. What are the eight? The great ocean gradually deepens; the tides do not exceed their limits; it does not harbor corpses overnight; hundreds of rivers converge into it, and they no longer have different names; myriad streams all flow into it, yet there is no increase or decrease in its volume; it produces various treasures such as pearls, Mani (jewels), coral, Vaiḍūrya (lapis lazuli), shells, jade, gold, silver, and Sphatika (crystal); beings with large bodies all dwell in it; it has the same salty taste. These are the eight qualities of the great ocean. My true Dharma (teachings) is also like this, having eight unprecedented qualities, which all Bhikṣus (monks) enjoy together. What are the eight? Gradually establishing precepts, gradually teaching, gradually learning; my disciples never dare to transgress the established precepts; those who violate the precepts will surely be expelled, and they will not be allowed to stay; those who have left home from various backgrounds all abandon their original surnames and are called Śākya's disciples, Śrāmaṇas (ascetics); good men and good women, after leaving home, mostly attain Nirvāṇa (liberation) without remainder, and the number of those who attain Nirvāṇa does not increase or decrease; there are various Dharma treasures, namely the four smṛtyupasthānas (establishments of mindfulness), up to the āryāṣṭāṅgamārga (Noble Eightfold Path) and other aids to enlightenment; there are various great beings, Arhats (worthy ones), those who are approaching the Arhat state, up to Srotāpannas (stream-enterers), those who are approaching the Srotāpanna state, all dwelling in the true Dharma; if anyone joins, they all have the same taste of liberation. These are the eight qualities of the true Dharma.' At that time, the group of six Bhikṣus (monks) committed offenses without repentance, yet they held the Poṣadha (confession ceremony), and some Bhikṣus also imitated them. The Bhikṣus reported this matter to the Buddha, and the Buddha said: 'It should not be done like that; the offender commits a Duṣkṛta (wrongdoing) offense!' The Bhikṣus still committed offenses without repentance and yet held the Poṣadha, and the Buddha said: 'Their Poṣadha should be stopped.' Some Bhikṣus either stopped before holding the Poṣadha, or stopped only after holding the Poṣadha. All such cases of stopping the Poṣadha are as described in the stopping of Pravāraṇā (invitation ceremony). Vinaya-mātṛkā (the fivefold rules) Fifth Section, Six Separate Dwelling Rules At that time, the Bhikṣus (monks) who were undergoing separate dwelling ordained Śrāmaṇeras (novice monks), gave them the Upasaṃpadā (full ordination), acted as their preceptors, and kept Śrāmaṇeras. The Bhikṣus reported this matter to the Buddha, and the Buddha said: 'It should not be done like that!' Again, there were separate dwelling

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比丘，受他善比丘恭敬，使令擔衣缽、革屣。佛言：「不應爾！」

復有別住比丘，見如法比丘來便避藏，恐知己別住。佛言：「不應爾！」

復有別住比丘，請僧食，還私房食。佛言：「不應爾！應在大比丘下行食。」

復有別住比丘，在如法比丘前行。佛言：「不應爾！」

復有別住比丘，欲往白衣家，共如法比丘行。佛言：「不應爾！」

復有別住比丘，或更犯本罪、或更犯余惡罪。佛言：「不應爾！」

復有別住比丘，于如法比丘前不披衣。佛言：「不應爾！」

復有別住比丘，常著三衣作，泥污。佛言：「不應爾！」

復有別住比丘，共如法比丘一床坐，或自坐好床。佛言：「不應爾！」

復有別住比丘，與如法比丘並經行，或自在勝經行處。佛言：「不應爾！」

復有別住比丘，受僧差說戒、經唄。佛言：「不應爾！」

復有別住比丘作諸羯磨，呵責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨。佛言：「不應爾！」

復有別住比丘，與如法比丘共語。佛言：「不應爾！」

復有別住比丘，欲為四眾說法。佛言：「不應爾！」

復有別住比丘，不憶別住日數，月、半月、一歲。佛言：「應知。」

復

【現代漢語翻譯】 現代漢語譯本： 比丘們，如果一個受處分的比丘受到其他善良比丘的恭敬，並讓他們為他拿衣缽、鞋子。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，看見如法的比丘來了就躲避藏起來，害怕別人知道自己是被處分的。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，請僧眾吃飯，卻自己偷偷在房間里吃。佛陀說：『不應該這樣做！應該在大比丘的座位下一起吃。』 又有一個單獨居住的比丘，在如法的比丘前面行走。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，想要去在家信徒（白衣）家，卻和如法的比丘一起走。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，或者再犯了原來的罪過，或者再犯了其他的惡行。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，在如法的比丘面前不披上袈裟。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，經常穿著沾滿泥污的三衣工作。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，和如法的比丘同坐一張床，或者自己坐好的床。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，和如法的比丘一起經行（Cankrama，一種行走禪修），或者在更好的經行處自在地行走。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，接受僧團的委派去說戒、唱誦經文（經唄）。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，做各種羯磨（Karma，佛教儀式），如呵責羯磨、驅出羯磨、依止羯磨、舉罪羯磨、下意羯磨。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，和如法的比丘交談。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，想要為四眾（比丘、比丘尼、優婆塞、優婆夷）說法。佛陀說：『不應該這樣做！』 又有一個單獨居住的比丘，不記得自己別住（probationary residence）的天數，月、半月、一年。佛陀說：『應該知道。』 又

【English Translation】 English version: Bhikkhus (monks), if a Bhikkhu (monk) under penance is respected by other virtuous Bhikkhus (monks), and they are made to carry his robes, alms bowl, and sandals. The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who, upon seeing a Dharma-abiding Bhikkhu (monk) arrive, avoids and hides, fearing that others will know he is under penance. The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who invites the Sangha (monastic community) for a meal, but then eats privately in his room. The Buddha said: 'It should not be so! He should eat together under the seat of senior Bhikkhus (monks).' Again, there is a Bhikkhu (monk) residing separately, who walks in front of a Dharma-abiding Bhikkhu (monk). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who wants to go to the home of a layperson (white-clad), but walks together with a Dharma-abiding Bhikkhu (monk). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who either commits the original offense again, or commits other evil deeds. The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who does not drape his robe in front of a Dharma-abiding Bhikkhu (monk). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who constantly wears his three robes while working, covered in mud. The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who sits on the same bed with a Dharma-abiding Bhikkhu (monk), or sits on a good bed by himself. The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who walks in meditation (Cankrama, a walking meditation) with a Dharma-abiding Bhikkhu (monk), or walks freely in a superior meditation place. The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who is appointed by the Sangha (monastic community) to recite the precepts and chant the sutras (經唄). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who performs various Karma (羯磨, Buddhist rituals), such as rebuke Karma (呵責羯磨), expulsion Karma (驅出羯磨), dependence Karma (依止羯磨), accusation Karma (舉罪羯磨), and submission Karma (下意羯磨). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who speaks with a Dharma-abiding Bhikkhu (monk). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who wants to preach the Dharma to the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas). The Buddha said: 'It should not be so!' Again, there is a Bhikkhu (monk) residing separately, who does not remember the number of days of his probationary residence (別住), month, half-month, or year. The Buddha said: 'He should know.' Again

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有別住比丘，于如法比丘前反抄衣、叉腰、著革屣、覆頭、通肩覆、或坐、或臥。佛言：「皆不應爾！」

復有別住比丘，不順別住比丘法。佛言：「不應爾！」

復有別住比丘，不白客來比丘，不白去比丘。佛言：「應白。」

復有別住比丘，日日白僧。佛言：「應布薩時白；若行摩那埵，應日日白。」

復有別住比丘，欲遠行，白佛。佛言：「應舍竟去。應作如是舍。」

向一如法比丘言：「大德聽！我今舍別住法，后更行之。」如是三說。

若不捨而去，于路上見比丘，便應自說別住。

諸別住比丘于路上便廣說別住，諸白衣見言：「此比丘有何罪而悔過？」諸比丘以是白佛，佛言：「路上不應廣說，但言：『大德！我某甲比丘行別住法，已若干日，余若干日。大德憶持！』」

彼比丘舍別住到余處，應求彼僧更行別住。彼僧應聽行別住法；若不聽，突吉羅。

復有別住比丘，受別住法已，往無比丘處住，于別住中更犯惡罪。佛言：「別住比丘不得獨住一處，不應更犯惡罪，犯者皆突吉羅！」

復有諸別住比丘，受別住已，往不如法比丘處住。佛言：「不應爾！彼若有一如法比丘聽住，犯者突吉羅！」

復有別住比丘，與如法比丘同屋住

【現代漢語翻譯】 現代漢語譯本 有犯戒獨住的比丘，在如法的比丘面前反穿袈裟、叉著腰、穿著革履、蒙著頭、將袈裟覆蓋雙肩、或坐或臥。佛說：『都不應該這樣做！』

又有犯戒獨住的比丘，不遵守犯戒獨住比丘的規矩。佛說：『不應該這樣做！』

又有犯戒獨住的比丘，不告知新來的比丘，也不告知離去的比丘。佛說：『應該告知。』

又有犯戒獨住的比丘，每天都向僧團稟告。佛說：『應該在布薩（Upavasatha）[佛教的齋戒日]時稟告；如果正在進行摩那埵（Mānatta）[一種懺悔期]，就應該每天稟告。』

又有犯戒獨住的比丘，想要遠行，稟告佛陀。佛說：『應該捨棄犯戒獨住法后再走。應該這樣捨棄。』

對著一位如法的比丘說：『大德請聽！我現在捨棄犯戒獨住法，以後再實行它。』這樣說三次。

如果不捨棄就離開，在路上遇到比丘，就應該自己說明正在犯戒獨住。

一些犯戒獨住的比丘在路上便廣泛地說犯戒獨住的事，一些在家居士看見了說：『這些比丘有什麼罪過要懺悔？』眾比丘將此事稟告佛陀，佛說：『在路上不應該廣泛地說，只要說：『大德！我某甲（姓名）比丘正在實行犯戒獨住法，已經多少天，還剩多少天。大德請記住！』』

那位捨棄犯戒獨住的比丘到達其他地方，應該請求那裡的僧團允許再次實行犯戒獨住。那裡的僧團應該允許實行犯戒獨住法；如果不允許，就犯突吉羅（Dukkata）[一種輕罪]。

又有犯戒獨住的比丘，接受犯戒獨住法后，前往沒有比丘的地方居住，在犯戒獨住期間又犯下惡罪。佛說：『犯戒獨住的比丘不得獨自居住一處，不應該再犯惡罪，犯者都犯突吉羅！』

又有犯戒獨住的比丘，接受犯戒獨住后，前往不如法的比丘處居住。佛說：『不應該這樣做！如果那裡有一位如法的比丘允許居住，犯者就犯突吉羅！』

又有犯戒獨住的比丘，與如法的比丘同住一屋。

【English Translation】 English version If a separately dwelling Bhikkhu (monk), in front of a lawful Bhikkhu, reverses his robe, crosses his arms, wears leather shoes, covers his head, covers both shoulders, or sits or lies down. The Buddha said: 'All of these are not proper!'

Again, if a separately dwelling Bhikkhu does not follow the rules for separately dwelling Bhikkhus. The Buddha said: 'It is not proper!'

Again, if a separately dwelling Bhikkhu does not inform visiting Bhikkhus, nor does he inform departing Bhikkhus. The Buddha said: 'He should inform them.'

Again, if a separately dwelling Bhikkhu informs the Sangha (monastic community) daily. The Buddha said: 'He should inform them at the time of Uposatha (Upavasatha) [day of observance]; if he is undergoing Mānatta (Mānatta) [a period of penance], he should inform them daily.'

Again, if a separately dwelling Bhikkhu wishes to travel far, he informs the Buddha. The Buddha said: 'He should relinquish the separate dwelling before leaving. He should relinquish it in this way.'

He says to one lawful Bhikkhu: 'Venerable Sir, listen! I now relinquish the practice of separate dwelling, and will practice it again later.' He says this three times.

If he leaves without relinquishing it, and meets a Bhikkhu on the road, he should explain that he is undergoing separate dwelling.

Some separately dwelling Bhikkhus widely discuss their separate dwelling on the road, and some laypeople see them and say: 'What offense have these Bhikkhus committed that they are repenting?' The Bhikkhus report this to the Buddha, and the Buddha said: 'You should not widely discuss it on the road, but only say: 'Venerable Sir, I, Bhikkhu so-and-so (name), am practicing separate dwelling, and have done so for so many days, with so many days remaining. Venerable Sir, please remember!''

If that Bhikkhu, having relinquished separate dwelling, arrives at another place, he should request that Sangha to allow him to practice separate dwelling again. That Sangha should allow him to practice separate dwelling; if they do not allow it, it is a Dukkata (Dukkata) [minor offense].

Again, if a separately dwelling Bhikkhu, having accepted the practice of separate dwelling, goes to live where there are no Bhikkhus, and during the separate dwelling commits further evil offenses. The Buddha said: 'A separately dwelling Bhikkhu must not live alone in one place, and should not commit further evil offenses; whoever commits them commits a Dukkata!'

Again, if some separately dwelling Bhikkhus, having accepted separate dwelling, go to live where there are unlawful Bhikkhus. The Buddha said: 'It is not proper! If there is one lawful Bhikkhu there who allows them to live, whoever violates this commits a Dukkata!'

Again, if a separately dwelling Bhikkhu lives in the same dwelling as a lawful Bhikkhu.

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。佛言：「不應爾！」

復有別住比丘，與如法比丘同浴室浴。佛言：「不應爾！聽擔樵內浴室中，洗浴室掃除之，具灰土、澡豆，敷床座，與諸比丘脫衣、革屣，為油摩身體，隨彼受者作之。」

復有同別住比丘，共浴室浴。佛言：「聽！但次第供給所須。」

別住比丘有三最下：最在大比丘下行、與最下臥具、最下房舍。

別住比丘有三事隨本次：僧得施物時、自恣時、行缽時。

別住比丘有八事，失別住法：往他處不白；外來比丘不白；自出不白；他出不白；獨住一處；于別住中，更犯惡罪；與如法比丘同屋宿；不捨別住遠行，路上見比丘不白。

行摩那埵亦以八事失：除獨住一處，于不滿二十僧中行之，餘七如上。

五分律第五分之七調伏法

爾時長老優波離問佛：「世尊！須提那迦蘭陀子，是犯波羅夷不？」佛言：「初作皆不犯。」

又問：「阿練若處比丘是犯不？」佛言：「犯！」

有一比丘狂病行淫，狂差，生疑問佛。佛言：「狂者皆不犯，散亂心、病壞心，亦如是。」

孫陀罹難陀跋耆子不捨戒，行淫法，后疑問佛。佛言：「犯！」

有一比丘共二根女人行淫，有一比丘共二道合女人行淫，有一比丘共黃門行淫，有一比

【現代漢語翻譯】 現代漢語譯本 佛說：『不應該那樣做！』 又有分房而住的比丘，與如法的比丘一同在浴室洗浴。佛說：『不應該那樣做！允許負責砍柴的人進入浴室中，清洗浴室並打掃乾淨，備好灰土、澡豆，鋪設床座，為各位比丘脫下衣服、鞋子，用油為他們按摩身體，按照接受服務的人的需求去做。』 又有一起分房而住的比丘，共同在浴室洗浴。佛說：『允許！但要依次供給他們所需要的。』 分房而住的比丘有三種最差的待遇：在年長比丘之下行走、使用最差的臥具、住在最差的房舍。 分房而住的比丘有三件事隨眾：僧團得到施捨之物時、自恣（pravāraṇā）時、行乞時。 分房而住的比丘有八件事會失去分房而住的資格：前往其他地方不稟告；外來的比丘不稟告；自己離開不稟告；他人離開不稟告；獨自居住一處；在分房而住期間，再犯惡罪；與如法的比丘同屋居住；不放棄分房而住的資格就遠行，在路上見到比丘不稟告。 正在進行摩那埵（mānatta）的比丘也會因為八件事而失去資格：除了獨自居住一處，在不滿二十人的僧團中進行摩那埵，其餘七條與上面相同。 《五分律》第五分之七調伏法 當時，長老優波離（Upāli）問佛：『世尊！須提那·迦蘭陀子（Sudinna Kalandakaputta），是否犯了波羅夷（pārājika）罪？』佛說：『最初的行為都不算犯。』 又問：『在阿練若（āraṇya）處修行的比丘是否犯戒？』佛說：『犯！』 有一位比丘發狂生病時行淫，病好后，對比丘的行為產生疑問，來問佛。佛說：『發狂的人都不算犯戒，心神散亂、因病導致心智錯亂的人，也同樣不算犯戒。』 孫陀羅·難陀·跋耆子（Sundarananda Vajjiputta）沒有捨棄戒律，行淫法，之後對比丘的行為產生疑問，來問佛。佛說：『犯戒！』 有一位比丘與雙性女人行淫，有一位比丘與有兩個性器官的女人行淫，有一位比丘與黃門（eunuch）行淫，有一位比丘...

【English Translation】 English version The Buddha said, 'It should not be so!' Again, there was a bhikkhu (monk) living separately, bathing in the same bathroom with bhikkhus who were in accordance with the Dharma. The Buddha said, 'It should not be so! Allow those who carry firewood into the bathroom to wash and sweep the bathroom, prepare ash, soap beans, spread out beds and seats, take off the clothes and leather sandals for the bhikkhus, massage their bodies with oil, and do as those who receive the service require.' Again, there were bhikkhus living separately together, bathing in the same bathroom. The Buddha said, 'Allow it! But provide what they need in order.' A bhikkhu living separately has three lowest conditions: walking behind the senior bhikkhus, using the lowest bedding, and living in the lowest dwelling. A bhikkhu living separately has three matters according to the Sangha's (community) turn: when the Sangha receives offerings, during the pravāraṇā (invitation) ceremony, and during alms rounds. A bhikkhu living separately loses the right to live separately in eight cases: going to another place without informing; not informing about incoming bhikkhus; leaving without informing; others leaving without informing; living alone in one place; committing evil offenses again while living separately; dwelling in the same house with bhikkhus who are in accordance with the Dharma; traveling far without relinquishing the separate dwelling, and not informing bhikkhus when seeing them on the road. A bhikkhu undergoing mānatta (probation) also loses the qualification in eight cases: except for living alone in one place, performing it in a Sangha of less than twenty bhikkhus, the other seven are the same as above. Vinaya-pitaka (Book of Discipline) Fifth Part, Section Seven: Subduing the Dharma At that time, the elder Upāli (Upāli) asked the Buddha, 'Venerable One! Is Sudinna Kalandakaputta (Sudinna Kalandakaputta) guilty of pārājika (expulsion)?' The Buddha said, 'The initial acts are not offenses.' He also asked, 'Is a bhikkhu practicing in the āraṇya (forest) guilty?' The Buddha said, 'Guilty!' There was a bhikkhu who engaged in sexual intercourse while suffering from madness. After recovering from his madness, he had doubts and asked the Buddha. The Buddha said, 'Those who are mad do not commit offenses, nor do those with scattered minds or minds deranged by illness.' Sundarananda Vajjiputta (Sundarananda Vajjiputta) did not renounce the precepts and engaged in sexual acts. Later, he had doubts and asked the Buddha. The Buddha said, 'Guilty!' There was a bhikkhu who engaged in sexual intercourse with a hermaphrodite woman, a bhikkhu who engaged in sexual intercourse with a woman with two vaginas, a bhikkhu who engaged in sexual intercourse with a eunuch, a bhikkhu...

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丘共男子行淫，有一比丘共小兒行淫，后皆生疑問佛。佛言：「皆犯！」

有一比丘共小女行淫，女即死；疑犯二波羅夷，問佛。佛言：「淫犯波羅夷，女死犯偷羅遮。」

有一比丘作木女像行淫，后疑問佛。佛言：「出不凈，僧伽婆尸沙；不出，偷羅遮。」泥畫女像，亦如是。

有一比丘共象行淫，后疑問佛。佛言：「犯！」一切畜生，亦如是。

時王舍城有一愚信優婆夷，作是見：「以淫慾施，是第一施。」便請諸比丘施之，諸比丘言：「姊妹！不應爾，是佛所制！」女人復言：「臥行是犯，立行不名犯。」比丘即從其語。后疑問佛，佛言：「犯！」坐行，淫女背；女動，比丘不動，亦如是。

時舍衛城有愚信優婆夷名善輕，作是見：「以淫慾法施，是第一施。」便請諸比丘施之，諸比丘言：「姊妹！不應爾，是佛所制！」女人復言：「三處是犯，岐股、臍中，一切諸處不名犯。」比丘即從其語。后疑問佛，佛言：「出不凈，皆僧伽婆尸沙；不出，皆偷羅遮。」

時阿練若處，有比丘露地熟眠，有女人見，于上行淫。比丘覺，見不凈污身，復見女人從其間去，生疑問佛。佛問：「汝受樂不？」答言：「不受。」佛言：「不犯；露地熟眠，突吉羅。」開房戶眠，亦如是。

【現代漢語翻譯】 現代漢語譯本： 有丘共男子行淫，有一比丘共小兒行淫，之後他們都對此產生疑問，去問佛陀。佛陀說：『都犯戒！』

有一比丘與小女孩行淫，小女孩因此死去；他懷疑自己犯了兩個波羅夷罪（Parajika，斷頭罪），於是去問佛陀。佛陀說：『行淫犯波羅夷罪，女孩死去犯偷蘭遮罪（Sthullatyaya，重罪）。』

有一比丘製作木製女像並與之行淫，之後對此產生疑問，去問佛陀。佛陀說：『如果射出不凈之物，犯僧伽婆尸沙罪（Sanghavasesa，僧殘罪）；如果沒有，犯偷蘭遮罪。』泥塑或繪畫的女像，情況也是如此。

有一比丘與大象行淫，之後對此產生疑問，去問佛陀。佛陀說：『犯戒！』對一切畜生，情況也是如此。

當時王舍城有一位愚昧輕信的優婆夷（Upasika，女居士），她認為：『以淫慾佈施，是最好的佈施。』於是她邀請眾比丘接受她的佈施，眾比丘說：『姐妹！不應該這樣做，這是佛陀所禁止的！』那女人又說：『躺著行淫是犯戒，站著行淫就不算犯戒。』比丘們就聽從了她的話。之後他們對此產生疑問，去問佛陀，佛陀說：『犯戒！』坐著行淫，背對著行淫；女人動，比丘不動，情況也是如此。

當時舍衛城有一位愚昧輕信的優婆夷名叫善輕，她認為：『以淫慾法佈施，是最好的佈施。』於是她邀請眾比丘接受她的佈施，眾比丘說：『姐妹！不應該這樣做，這是佛陀所禁止的！』那女人又說：『三個地方是犯戒的，股間、肚臍中，其他所有地方都不算犯戒。』比丘們就聽從了她的話。之後他們對此產生疑問，去問佛陀，佛陀說：『如果射出不凈之物，都犯僧伽婆尸沙罪；如果沒有，都犯偷蘭遮罪。』

當時在阿練若（Aranya，寂靜處）處，有一位比丘在露天熟睡，有一位女人看見了，就在他身上行淫。比丘醒來，發現不凈之物玷汙了身體，又看見那女人從他身邊離開，對此產生疑問，去問佛陀。佛陀問：『你感受到快樂了嗎？』回答說：『沒有感受到。』佛陀說：『不犯戒；在露天熟睡，犯突吉羅罪（Dukkata，惡作罪）。』打開房門睡覺，情況也是如此。

【English Translation】 English version: A monk had sexual intercourse with a man, and another monk had sexual intercourse with a young boy. Afterwards, they both had doubts and asked the Buddha. The Buddha said, 'Both are offenses!'

A monk had sexual intercourse with a young girl, and the girl died as a result. He doubted whether he had committed two Parajika (expulsion) offenses and asked the Buddha. The Buddha said, 'Having sexual intercourse is a Parajika offense, and the girl's death is a Sthullatyaya (grave offense) offense.'

A monk made a wooden female statue and had sexual intercourse with it. Afterwards, he had doubts and asked the Buddha. The Buddha said, 'If there is emission of impure substance, it is a Sanghavasesa (formal meeting of the Sangha required) offense; if not, it is a Sthullatyaya offense.' The same applies to clay or painted female images.

A monk had sexual intercourse with an elephant. Afterwards, he had doubts and asked the Buddha. The Buddha said, 'It is an offense!' The same applies to all animals.

At that time, in Rajagriha (Wangshe City), there was a foolish and credulous Upasika (female lay devotee) who held the view: 'Giving sexual pleasure is the best form of giving.' So she invited the monks to accept her offering. The monks said, 'Sister! It is not proper to do so, as it is forbidden by the Buddha!' The woman then said, 'Lying down is an offense, but standing up is not an offense.' The monks then followed her words. Afterwards, they had doubts and asked the Buddha. The Buddha said, 'It is an offense!' The same applies to sitting, turning one's back; the woman moving, the monk not moving.

At that time, in Shravasti (Shewei City), there was a foolish and credulous Upasika named Shanjing (Shanqing), who held the view: 'Giving the Dharma of sexual pleasure is the best form of giving.' So she invited the monks to accept her offering. The monks said, 'Sister! It is not proper to do so, as it is forbidden by the Buddha!' The woman then said, 'Three places are offenses: between the thighs, in the navel; all other places are not offenses.' The monks then followed her words. Afterwards, they had doubts and asked the Buddha. The Buddha said, 'If there is emission of impure substance, all are Sanghavasesa offenses; if not, all are Sthullatyaya offenses.'

At that time, in a Aranya (secluded place), a monk was sleeping soundly in the open. A woman saw him and had sexual intercourse with him. The monk woke up, saw impure substance on his body, and saw the woman leaving. He had doubts and asked the Buddha. The Buddha asked, 'Did you experience pleasure?' He replied, 'I did not.' The Buddha said, 'It is not an offense; sleeping soundly in the open is a Dukkata (wrongdoing) offense.' The same applies to sleeping with the door open.

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復有比丘露地熟眠，女人于上行淫。比丘覺，出時受樂，生疑問佛。佛言：「犯！」

毗舍離有一阿羅漢比丘，得風病，舉體強直。看病人舉著露地，入聚落為乞食。有女人來，于上行淫。行淫已，比丘男根強直如故。諸女人言：「此是雄士。」即以香涂，華鬘結頭，作禮而去。看病人還，見不凈污其身體，作是念：「此比丘不修梵行，破于凈戒，我當住其布薩！」又念：「世尊不聽住病比丘布薩，當待其差。」彼病差已，便住其布薩，語言：「汝先病時破戒！」答言：「我爾時病，身體強直，不能自攝，非為破戒。」諸比丘以是白佛，佛言：「是比丘已得阿羅漢，風病強直，不能自攝；不受樂故，不犯。看病比丘置露地而去，犯突吉羅。」

時有比丘以男根刺比丘口中，后俱生疑問佛。佛言：「若刺者戲，偷羅遮；受者非戲，波羅夷。若受者戲，偷羅遮；刺者非戲，波羅夷。若俱戲，俱偷羅遮；若俱非戲，俱波羅夷。」

時諸比丘共白衣浴室中浴，白衣取其形相語諸女人。又身相觸生染著心，遂致反俗、作外道者。諸比丘以是白佛，佛言：「不應爾！若共白衣浴室中浴，偷羅遮。」

有一摩訶羅比丘，夢中與本二行淫。覺已，出房高聲大喚：「我非沙門、非釋種子！」諸比丘問其故，

【現代漢語翻譯】 現代漢語譯本 又有比丘在露天熟睡，有女人在他身上行淫。比丘醒來，在（行淫）結束時感受到快樂，因此產生疑問，稟告佛陀。佛陀說：『犯戒！』

在毗舍離，有一位阿羅漢（Arahan）比丘，得了風病，全身僵硬。照顧他的人把他放在露天的地方，然後進村去乞食。有一位女人過來，在他身上行淫。行淫結束后，比丘的男根仍然僵硬如故。那些女人說：『這真是個雄壯的男子。』於是用香塗抹，用花鬘裝飾他的頭部，行禮后離去。照顧他的人回來，看見不凈之物玷污了他的身體，心想：『這位比丘不修梵行，破了清凈的戒律，我應當停止他的布薩（布薩，Uposatha，佛教僧團每半月舉行的集會，旨在重申戒律）。』又想：『世尊不允許生病的比丘停止布薩，應當等他病好。』等到這位比丘病好后，（照顧者）便停止了他的布薩，說：『你先前生病的時候破戒了！』比丘回答說：『我當時生病，身體僵硬，不能自控，不是故意破戒。』眾比丘將此事稟告佛陀，佛陀說：『這位比丘已經證得阿羅漢果位，因為風病導致身體僵硬，不能自控；因為沒有感受快樂，所以不犯戒。照顧他的比丘把他放在露天的地方就離開了，犯突吉羅（突吉羅，Dukkata，一種輕微的罪過）。』

當時，有比丘用男根刺入另一位比丘的口中，之後兩人都產生疑問，稟告佛陀。佛陀說：『如果刺入者是開玩笑，犯偷蘭遮（偷蘭遮，Thullaccaya，一種較重的罪過）；接受者不是開玩笑，犯波羅夷（波羅夷，Parajika，佛教中最嚴重的罪過，會導致被逐出僧團）。如果接受者是開玩笑，犯偷蘭遮；刺入者不是開玩笑，犯波羅夷。如果雙方都是開玩笑，雙方都犯偷蘭遮；如果雙方都不是開玩笑，雙方都犯波羅夷。』

當時，一些比丘與在家居士在浴室中一起洗澡，在家居士將比丘的性器官特徵告訴了其他女人。又因為身體接觸而生起染著之心，最終導致還俗、成為外道。眾比丘將此事稟告佛陀，佛陀說：『不應該這樣！如果與在家居士在浴室中一起洗澡，犯偷蘭遮。』

有一位摩訶羅（摩訶羅，Mahala）比丘，夢中與之前的兩位女子行淫。醒來后，走出房間，高聲大喊：『我不是沙門（沙門，Sramana，出家修行者）、不是釋迦（Sakya）的後裔！』眾比丘詢問他原因。

【English Translation】 English version Furthermore, there was a Bhikkhu (Bhikkhu, Buddhist monk) who slept soundly in the open. A woman had intercourse on top of him. The Bhikkhu awoke and experienced pleasure at the end of the act, and thus had doubts and asked the Buddha. The Buddha said, 'It is an offense!'

In Vaishali (Vaishali), there was an Arahan (Arahan, one who has attained enlightenment) Bhikkhu who suffered from a wind disease, causing his entire body to be stiff. The attendant placed him in an open area and went into the village to beg for food. A woman came and had intercourse on top of him. After the intercourse, the Bhikkhu's male organ remained stiff as before. The women said, 'This is a heroic man!' They then applied fragrance, adorned his head with flower garlands, paid respects, and left. The attendant returned and saw the impurity defiling his body, and thought, 'This Bhikkhu does not practice pure conduct, and has broken his pure precepts. I shall suspend his Uposatha (Uposatha, a bi-monthly observance in Buddhism, a day of re-dedication to the Buddhist path).' He also thought, 'The World Honored One does not allow suspending the Uposatha of a sick Bhikkhu; I should wait until he recovers.' After the Bhikkhu recovered, (the attendant) suspended his Uposatha, saying, 'You broke the precepts when you were sick earlier!' The Bhikkhu replied, 'I was sick at that time, my body was stiff, and I could not control myself; it was not a violation of the precepts.' The Bhikkhus reported this matter to the Buddha, who said, 'This Bhikkhu has already attained Arahan status, and because the wind disease caused his body to be stiff and he could not control himself; because he did not experience pleasure, he is not guilty. The attendant Bhikkhu who placed him in the open and left is guilty of Dukkata (Dukkata, a minor offense).'

At that time, there was a Bhikkhu who inserted his male organ into another Bhikkhu's mouth. Later, both had doubts and asked the Buddha. The Buddha said, 'If the inserter was joking, it is Thullaccaya (Thullaccaya, a serious offense); if the receiver was not joking, it is Parajika (Parajika, the most serious offense in Buddhism, resulting in expulsion from the Sangha). If the receiver was joking, it is Thullaccaya; if the inserter was not joking, it is Parajika. If both were joking, both are guilty of Thullaccaya; if neither was joking, both are guilty of Parajika.'

At that time, some Bhikkhus bathed together with laypeople in a bathhouse. The laypeople told other women about the physical characteristics of the Bhikkhus. Furthermore, due to physical contact, defiled thoughts arose, eventually leading to some renouncing their vows and becoming followers of other religions. The Bhikkhus reported this matter to the Buddha, who said, 'This should not be done! If one bathes together with laypeople in a bathhouse, it is Thullaccaya.'

There was a Mahala (Mahala) Bhikkhu who had intercourse with two women from his past in a dream. After waking up, he walked out of his room and shouted loudly, 'I am not a Sramana (Sramana, a wandering ascetic), not a descendant of Sakya (Sakya)!' The Bhikkhus asked him the reason.

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答言：「我與本二行淫。」又問：「汝本二今在何許？」答言：「在我本生聚落。」又問：「彼來耶？汝往耶？」答言：「彼不來，我不往。」又問：「云何得共行淫？」答言：「夢中行淫。」諸比丘以是白佛，佛言：「不犯；不繫念在前眠，得突吉羅罪。」

有一比丘立小便，狗來銜其男根，生疑問佛。佛言：「不犯，立小便得突吉羅罪。比丘住處不應畜如是畜生，犯者突吉羅！」

有一比丘男根長，以欲心自刺大便道中，生疑問佛。佛言：「犯！」

有一比丘身體弱，以男根自刺口中，亦如是。

有一比丘坐禪，魔女來至其前。比丘見生染著心，不覺起捉彼女。女便走，比丘亦走逐之。彼女至一死馬中沒，比丘便於馬上行淫，即生悔心，語諸比丘。諸比丘以是白佛，佛言：「聽僧與彼比丘作波羅夷白四羯磨。」

彼比丘應至僧中，脫革屣，偏袒右肩，禮僧足，䠒跪合掌，作如是白：「我某甲比丘犯淫即生悔，不覆藏，今從僧乞波羅夷羯磨。愿僧與我波羅夷羯磨！」如是三乞。

應一知法比丘唱言：「大德僧聽！此某甲比丘犯淫即生悔，不覆藏，從僧乞波羅夷羯磨。僧今與作波羅夷羯磨。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘犯淫，乃至僧今與作波羅

【現代漢語翻譯】 現代漢語譯本： 他回答說：『我曾經與本二（Ben Er）行淫。』又問：『你的本二現在在哪裡？』回答說：『在我本生的聚落里。』又問：『他來嗎？你往嗎？』回答說：『他不來，我不往。』又問：『如何能共同行淫？』回答說：『夢中行淫。』眾比丘將此事稟告佛陀，佛陀說：『不犯戒；若睡眠前沒有憶念正念，則犯突吉羅罪（Dukkata，輕罪）。』

有一位比丘站著小便，狗來咬他的男根，他對此事產生疑問，稟告佛陀。佛陀說：『不犯戒，但站著小便犯突吉羅罪。比丘的住所不應該養這樣的畜生，違犯者犯突吉羅罪！』

有一位比丘男根很長，因為欲心而用它刺入大便道中，他對此事產生疑問，稟告佛陀。佛陀說：『犯戒！』

有一位比丘身體虛弱，用男根刺入口中，情況也是如此（犯戒）。

有一位比丘在坐禪，魔女來到他面前。比丘見到後生起染著心，不知不覺地起身抓住她。魔女便逃跑，比丘也追趕她。魔女跑到一匹死馬中消失了，比丘便在那死馬身上行淫，隨即生起悔恨之心，告訴了眾比丘。眾比丘將此事稟告佛陀，佛陀說：『允許僧團給予那位比丘作波羅夷（Parajika，斷頭罪）的白四羯磨（白四羯磨，一種僧團的儀式）。』

那位比丘應該來到僧團中，脫掉革屣（鞋子），袒露右肩，禮拜僧眾的腳，跪下合掌，這樣稟白：『我某甲（比丘的名字）比丘犯了淫戒，隨即生起悔恨之心，沒有隱瞞，現在向僧團乞求波羅夷羯磨。愿僧團給予我波羅夷羯磨！』這樣乞求三次。

應該有一位知法的比丘唱言：『大德僧眾請聽！這位某甲比丘犯了淫戒，隨即生起悔恨之心，沒有隱瞞，向僧團乞求波羅夷羯磨。僧團現在要為他作波羅夷羯磨。如果僧團時機已到，僧團忍可聽受。稟白如是。』

『大德僧眾請聽！這位某甲比丘犯了淫戒，乃至僧團現在要為他作波羅

【English Translation】 English version: He answered, 'I had sexual intercourse with Ben Er (Ben Er).' Again he was asked, 'Where is your Ben Er now?' He answered, 'In my native village.' Again he was asked, 'Does he come? Do you go?' He answered, 'He does not come, I do not go.' Again he was asked, 'How did you have sexual intercourse together?' He answered, 'Sexual intercourse in a dream.' The Bhikkhus (monks) reported this to the Buddha, and the Buddha said, 'He does not violate the precept; if he does not keep mindfulness before sleeping, he commits a Dukkata (minor offense).'

A certain Bhikkhu was standing urinating when a dog came and bit his male organ. He had doubts about this and reported it to the Buddha. The Buddha said, 'He does not violate the precept, but standing to urinate incurs a Dukkata offense. A Bhikkhu's dwelling should not keep such animals; whoever violates this commits a Dukkata offense!'

A certain Bhikkhu had a long male organ, and out of lustful desire, he stabbed it into his anus. He had doubts about this and reported it to the Buddha. The Buddha said, 'He violates the precept!'

A certain Bhikkhu was physically weak and stabbed his male organ into his mouth; the situation is the same (he violates the precept).

A certain Bhikkhu was meditating when a Mara's (demon) daughter came before him. The Bhikkhu saw her and developed a lustful mind, and unknowingly got up and grabbed her. The woman then ran away, and the Bhikkhu chased after her. She disappeared into a dead horse, and the Bhikkhu had sexual intercourse on the horse, and immediately felt remorse. He told the Bhikkhus about it. The Bhikkhus reported this to the Buddha, and the Buddha said, 'Let the Sangha (monastic community) give that Bhikkhu a Parajika (defeat, expulsion) with a formal procedure of four announcements (白四羯磨).'

That Bhikkhu should come to the Sangha, take off his sandals, expose his right shoulder, bow to the feet of the Sangha, kneel with palms together, and make this announcement: 'I, Bhikkhu so-and-so (the Bhikkhu's name), have committed sexual misconduct and immediately felt remorse, without concealing it. Now I ask the Sangha for a Parajika procedure. May the Sangha grant me a Parajika procedure!' He should make this request three times.

A Bhikkhu who knows the law should announce: 'Venerable Sangha, listen! This Bhikkhu so-and-so has committed sexual misconduct and immediately felt remorse, without concealing it, and asks the Sangha for a Parajika procedure. The Sangha will now perform a Parajika procedure for him. If the Sangha is ready, let the Sangha consent and listen. This is the announcement.'

'Venerable Sangha, listen! This Bhikkhu so-and-so has committed sexual misconduct, and now the Sangha will perform a Para

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夷羯磨。誰諸長老忍，默然；不忍者，說。」如是第二、第三說。

「僧與某甲比丘作波羅夷羯磨竟；僧忍，默然故。是事如是持。」

佛言：「彼比丘盡壽不得授大比丘食，而自從凈人受。若布薩、自恣，作諸羯磨時，若來者善；若不來，彼此無犯。」

有比丘共天女、龍女、阿修羅女行淫，生疑問佛。佛言：「皆犯。」

有一比丘至他作食處，取一缽羹，生疑問佛。佛言：「汝以何心取？」答言：「以盜心。」佛言：「若直五錢，犯波羅夷；若減五錢，偷羅遮。」入他園中盜心取一果、菜，亦如是。

有一比丘為賊所剝，諍得衣物，生疑問佛。佛言：「不犯。」

復有比丘為賊所剝，已入賊手，或已持去，后追奪得，生疑問佛。佛言：「汝心舍衣未？」答言：「未舍。」佛言：「未舍不犯，已舍便犯。」

有阿練若處比丘，見野豬被箭走來，共相語言：「當莫導見！」獵師尋至，問比丘：「見我所射豬不？」答言：「何處有豬？是誰豬？無有豬。」後作是念：「我言無豬，將無得藏豬罪？」生疑問佛，佛言：「不犯。若有如是因緣作余語破其問，皆無罪。」

有阿練若處比丘，見獵師得生鹿，系已捨去，比丘以憐愍心解放，生疑問佛。佛言：「不犯。然不應于

【現代漢語翻譯】 現代漢語譯本 『夷羯磨 (Yijiemo，僧團事務)』。誰諸長老忍可，就保持沉默；不忍可者，請說出來。』像這樣重複第二遍、第三遍。 『僧團已為某甲比丘作了波羅夷 (Parajika，斷頭罪) 羯磨。僧團忍可，因為大家保持沉默。這件事就這樣決定了。』 佛說：『那位比丘終身不得接受大比丘的食物供養，但可以從凈人 (Jingren，在家信徒) 那裡接受。如果遇到布薩 (Posadha，齋戒日)、自恣 (Pravāraṇa，僧眾自省日)，或者舉行各種羯磨時，他來也好；不來，彼此都沒有罪。』 有比丘與天女 (Tiannv，天上的女子)、龍女 (Longnv，龍族的女子)、阿修羅女 (Asura，阿修羅族的女子) 發生性行為，對此產生疑問，請教佛陀。佛說：『都犯戒。』 有一比丘到別人做飯的地方，拿了一缽羹，對此產生疑問，請教佛陀。佛說：『你以什麼心拿的？』回答說：『以盜竊的心。』佛說：『如果價值超過五錢，犯波羅夷罪；如果少於五錢，犯偷蘭遮 (Thullaccaya) 罪。』進入別人的園中，以盜竊的心拿一個水果、蔬菜，也是一樣。 有一比丘被盜賊剝光了衣服，爭奪回了衣物，對此產生疑問，請教佛陀。佛說：『不犯戒。』 又有比丘被盜賊剝光了衣服，已經進入盜賊手中，或者已經被拿走了，後來追趕奪回，對此產生疑問，請教佛陀。佛說：『你心裡捨棄這件衣服了嗎？』回答說：『沒有捨棄。』佛說：『沒有捨棄就不犯戒，已經捨棄就犯戒。』 有住在阿練若 (Aranya，寂靜處) 的比丘，看見野豬被箭射中跑來，互相說：『不要引導獵人看見！』獵人隨後趕到，問比丘：『看見我射中的豬了嗎？』回答說：『哪裡有豬？是誰的豬？沒有豬。』後來又想：『我說沒有豬，會不會犯了藏匿豬的罪？』對此產生疑問，請教佛陀，佛說：『不犯戒。如果有這樣的因緣，說了其他的話來打破他的詢問，都沒有罪。』 有住在阿練若處的比丘，看見獵人捉到一隻小鹿，綁好后離開了，比丘以憐憫心放生了小鹿，對此產生疑問，請教佛陀。佛說：『不犯戒。但是不應該在...』

【English Translation】 English version 『Yijiemo (Ecclesiastical act). Whoever among the elders approves, let them be silent; whoever does not approve, let them speak.』 Thus it is said a second and third time. 『The Sangha (community) has performed the Parajika (defeat) Yijiemo for Bhiksu (monk) so-and-so. The Sangha approves, hence the silence. Let this matter be held as such.』 The Buddha said: 『That Bhiksu shall not receive food offered to great Bhiksus for the rest of his life, but he may receive from a Jingren (lay follower). If there is Posadha (Uposatha, day of fasting), Pravāraṇa (invitation), or when performing various Yijiemo, it is good if he comes; if he does not come, there is no offense for either party.』 There was a Bhiksu who engaged in sexual intercourse with a Tiannv (heavenly woman), a Longnv (dragon woman), and an Asura (demon) woman, and he had doubts and asked the Buddha. The Buddha said: 『All are offenses.』 There was a Bhiksu who went to a place where food was being prepared and took a bowl of soup. He had doubts and asked the Buddha. The Buddha said: 『With what intention did you take it?』 He replied: 『With the intention of stealing.』 The Buddha said: 『If it is worth five coins, it is a Parajika offense; if it is less than five coins, it is a Thullaccaya offense.』 Entering another's garden and taking a fruit or vegetable with the intention of stealing is the same. There was a Bhiksu who was robbed by thieves, and he fought back and recovered his belongings. He had doubts and asked the Buddha. The Buddha said: 『No offense.』 Again, there was a Bhiksu who was robbed by thieves, and the items had already entered the thieves' hands or had already been taken away. Later, he chased after them and recovered the items. He had doubts and asked the Buddha. The Buddha said: 『Did you relinquish the clothing in your mind?』 He replied: 『I did not relinquish it.』 The Buddha said: 『If you did not relinquish it, there is no offense; if you had relinquished it, there is an offense.』 There were Bhiksus in an Aranya (secluded place) who saw a wild boar running by, shot with an arrow, and they said to each other: 『Do not lead them to see it!』 The hunter arrived and asked the Bhiksus: 『Did you see the boar I shot?』 They replied: 『Where is there a boar? Whose boar is it? There is no boar.』 Later, they thought: 『When I said there was no boar, did I commit the offense of concealing the boar?』 They had doubts and asked the Buddha. The Buddha said: 『No offense. If there is such a cause and condition, and one speaks other words to break the inquiry, there is no offense.』 There were Bhiksus in an Aranya who saw a hunter catch a young deer, tie it up, and leave it. The Bhiksus, with a compassionate heart, released the deer. They had doubts and asked the Buddha. The Buddha said: 『No offense. However, one should not...』

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他物方便放之，犯者突吉羅。」憐愍心放他一切眾生，亦如是。

有比丘見拘樓荼銜肉飛，戲逐令放，生疑問佛。佛言：「不犯。然不應于無益處，方便令彼失，犯者突吉羅！」

有一比丘見他牛隨路行，盜心驅，即悔而舍，生疑問佛。佛言：「不犯，得偷羅遮罪。」

有比丘見水㵱物，盜心接得，生疑問佛。佛言：「若直五錢，波羅夷。」

有比丘去祇洹不遠，見他耕田，語言：「此是僧田，汝勿耕之！」耕者念言：「諸比丘有勢力，若訟我，或致失物。」便止不耕。比丘還祇洹問諸比丘：「此是誰田？」諸比丘言：「是某居士田。」便生疑問佛，佛言：「不犯。若於無益處作方便，欲令失，皆突吉羅。」

時十七群童子為賊所抄，父母啼哭懊惱。畢陵伽婆蹉乞食見之，問其意故，具以事答。畢陵伽婆蹉即入定觀，見賊將著阿夷羅河洲上，便以神足取還，各著其家閣上，語其父母言：「勿復啼哭！汝兒今皆還家，重閣上戲。」后疑問佛，佛言：「不犯。得突吉羅罪。」

有比丘為利養故，自長己年大於他人。后疑問佛，佛言：「不犯，故妄語得波逸提罪。」

有一住處比丘與白衣共井。白衣以盜心偏多取水，比丘亦以盜心作是念：「我今何為獨不多取？」未取，生疑問

【現代漢語翻譯】 現代漢語譯本： 『其他東西如果爲了方便而放下，觸犯者判處突吉羅罪。』以憐憫心放下其他一切眾生，也是如此。 有位比丘看見拘樓荼（一種鳥）銜著肉飛，戲弄追逐讓它放下，產生疑問請示佛陀。佛陀說：『不犯戒。然而不應該在無益的地方，用方便法讓它失去，觸犯者判處突吉羅罪！』 有一位比丘看見別人的牛沿著路走，生起盜心驅趕，隨即後悔而放棄，產生疑問請示佛陀。佛陀說：『不犯戒，但犯偷蘭遮罪。』 有一位比丘看見水沖來的東西，生起盜心撿起來，產生疑問請示佛陀。佛陀說：『如果價值五錢，判處波羅夷罪。』 有一位比丘離祇洹（精舍名）不遠，看見別人耕田，就說：『這是僧眾的田，你不要耕種！』耕田的人想：『這些比丘有勢力，如果告我，或許會導致我失去東西。』於是停止耕種。比丘回到祇洹問其他比丘：『這是誰的田？』其他比丘說：『是某居士的田。』這位比丘產生疑問請示佛陀，佛陀說：『不犯戒。如果在無益的地方使用方便法，想要使人失去東西，都判處突吉羅罪。』 當時有十七個孩童被盜賊搶走，父母啼哭懊惱。畢陵伽婆蹉（尊者名）乞食時看見了，詢問緣由，父母詳細地回答了他。畢陵伽婆蹉立即入定觀察，看見盜賊將他們帶到阿夷羅河（河流名）的洲上，便用神足通取回他們，分別放在他們各自家中的樓閣上，告訴他們的父母說：『不要再啼哭了！你們的孩子現在都回家了，在樓閣上玩耍。』後來產生疑問請示佛陀，佛陀說：『不犯戒。但得突吉羅罪。』 有一位比丘爲了獲得利養，自己虛報年齡大於他人。後來產生疑問請示佛陀，佛陀說：『不犯戒，但故意說謊犯波逸提罪。』 有一個住處的比丘與在家信徒共用一口井。在家信徒以盜心多取水，比丘也以盜心想：『我今天為何不能多取？』還未取水，產生疑問。

【English Translation】 English version: 'Other things, if put down for convenience, the offender is subject to a Dukkrata offense.' To release all other sentient beings with a compassionate heart is also the same. A Bhikkhu saw a Kurura (a type of bird) flying with meat in its beak, playfully chased it to make it drop the meat, and had doubts, so he asked the Buddha. The Buddha said: 'No offense. However, one should not use expedient means to cause loss in a useless place; the offender is subject to a Dukkrata offense!' A Bhikkhu saw someone else's cow walking along the road, developed a thieving mind to drive it away, then regretted it and gave up, and had doubts, so he asked the Buddha. The Buddha said: 'No offense, but he commits a Thullaccaya offense.' A Bhikkhu saw something floating in the water, developed a thieving mind and picked it up, and had doubts, so he asked the Buddha. The Buddha said: 'If it is worth five coins, he is subject to a Parajika offense.' A Bhikkhu not far from Jeta Grove (a monastery) saw someone plowing a field and said: 'This is the Sangha's field, do not plow it!' The plowman thought: 'These Bhikkhus have power; if they sue me, it might cause me to lose things.' So he stopped plowing. The Bhikkhu returned to Jeta Grove and asked the other Bhikkhus: 'Whose field is this?' The other Bhikkhus said: 'It is the field of a certain householder.' This Bhikkhu had doubts and asked the Buddha, who said: 'No offense. If one uses expedient means in a useless place, wanting to cause someone to lose something, all are subject to a Dukkrata offense.' At that time, seventeen children were robbed by thieves, and their parents were crying and upset. When Pilindavatsa (an honored one) was begging for food, he saw them, asked the reason, and the parents answered him in detail. Pilindavatsa immediately entered Samadhi and observed that the thieves had taken them to an island in the Ahijira River (a river name), so he used his supernatural powers to take them back, placing them in the attics of their respective homes, and told their parents: 'Do not cry anymore! Your children have now returned home and are playing in the attics.' Later, they had doubts and asked the Buddha, who said: 'No offense, but he incurs a Dukkrata offense.' A Bhikkhu, for the sake of gain and offerings, falsely claimed that his age was greater than others. Later, he had doubts and asked the Buddha, who said: 'No offense, but intentionally lying incurs a Pacittiya offense.' A Bhikkhu in a certain dwelling shared a well with lay followers. The lay followers took more water with a thieving mind, and the Bhikkhu also thought with a thieving mind: 'Why can't I take more today?' Before taking the water, he had doubts.

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佛。佛言：「若長取他水，直五錢波羅夷。」

有比丘于彼處盜他衣直五錢，來此賣不直五錢，謂不犯波羅夷。生疑問佛，佛言：「本處直五錢，波羅夷。若於彼處不直五錢，來此賣直五錢，偷羅遮。」

有比丘盜他佛經，謂是佛語無犯。后疑問佛，佛言：「計紙筆書功，直五錢犯。」

爾時拘舍彌有一長者，見法得果，常供給諸比丘。長者及姊各有一子，二人常共供養長老阿酬比丘。長者臨欲終時，示阿酬比丘寶藏處所，語言：「我命終后，彼二子中若信樂佛法，于諸比丘常無所愛者，可示此藏。」言已氣絕。阿酬比丘后察二子，其子背正，而姊子信樂，便語姊子令得寶藏。其子聞之，即往阿難所，問言：「父之遺財應屬誰耶？」答言：「應屬子。」便語阿難言：「我父寶藏阿酬比丘與我姑子。」阿難即往語阿酬言：「汝非沙門、非釋種子！」阿酬答言：「我是沙門、是釋種子！自可依諸經律，共判此事。」阿難言：「此事居然，何須經律？」時諸長老比丘皆是阿酬而佐助之，阿難、阿酬二眾於是各別，不復和合六年之中共安居，住處皆不布薩、自恣。聲聞遐邇，徹于梵天。

時羅睺羅游迦維羅衛城，諸釋種女皆共出迎，具說此事：「如何世尊泥洹未久，眾僧便不和合，乃經六年？我等欲

【現代漢語翻譯】 現代漢語譯本 佛陀說：『如果長期取用他人的水，價值達到五錢，就犯波羅夷罪（Pārājika，斷頭罪）。』 有比丘在那處偷了他人的衣服，價值五錢，拿到這裡賣卻不足五錢，認為不犯波羅夷罪。產生疑問后請教佛陀，佛陀說：『在原處價值五錢，就犯波羅夷罪。如果在那處不值五錢，拿到這裡賣價值五錢，就犯偷蘭遮罪（Sthūlātyaya，重罪）。』 有比丘偷了他人的佛經，認為這是佛的教誨，沒有犯戒。後來產生疑問請教佛陀，佛陀說：『計算紙筆書寫的功勞，價值達到五錢就犯戒。』 當時，拘舍彌（Kauśāmbī）有一位長者（Gṛhapati，富有的居士），見到佛法后證得果位，經常供養各位比丘。長者和他的姐姐各有一個兒子，兩人經常共同供養長老阿酬比丘（Ārya Bhikṣu）。長者臨終時，告訴阿酬比丘寶藏的地點，說：『我死後，這兩個兒子中如果有人信奉佛法，並且對各位比丘沒有偏愛，就可以把這個寶藏告訴他。』說完就去世了。阿酬比丘後來觀察這兩個兒子，發現長者的兒子背離正法，而姐姐的兒子信奉佛法，於是就告訴姐姐的兒子，讓他得到了寶藏。長者的兒子聽說了這件事，就去阿難（Ānanda，佛陀的十大弟子之一）那裡，問道：『父親遺留的財產應該屬於誰？』阿難回答說：『應該屬於兒子。』長者的兒子就對阿難說：『我父親的寶藏被阿酬比丘給了我的姑表兄弟。』阿難就去告訴阿酬比丘說：『你不是沙門（Śrāmaṇa，出家修行者），不是釋迦（Śākya）的後裔！』阿酬回答說：『我是沙門，是釋迦的後裔！可以依據各種經律，共同判斷這件事。』阿難說：『這件事顯而易見，何須經律？』當時各位長老比丘都支援阿酬，阿難和阿酬兩派於是各自對立，六年之中不再和合一起安居，居住的地方都不舉行布薩（Poṣadha，每半月誦戒儀式）、自恣（Pravāraṇā，僧眾互相檢舉過失的儀式）。這件事傳遍四方，甚至傳到梵天（Brahmā）界。 當時，羅睺羅（Rāhula，佛陀的兒子）在迦維羅衛城（Kapilavastu）游化，各位釋迦族的女子都出來迎接他，詳細地說了這件事：『為什麼世尊（Śākyamuni，釋迦牟尼佛）涅槃（Nirvāṇa，寂滅）后沒多久，僧眾就不和合，竟然已經六年了？我們想要……』

【English Translation】 English version The Buddha said: 'If someone takes another's water for a long time, and it is worth five coins, he commits a Pārājika (expulsion from the Sangha) offense.' A Bhikṣu (monk) stole another's garment worth five coins in that place, but when he sold it here, it was not worth five coins. He thought he had not committed a Pārājika offense. He questioned the Buddha, and the Buddha said: 'If it is worth five coins in the original place, it is a Pārājika offense. If it is not worth five coins in that place, but when sold here it is worth five coins, it is a Sthūlātyaya (serious offense).' A Bhikṣu stole another's Buddhist scripture, thinking that it was the Buddha's words and he had not committed an offense. Later, he questioned the Buddha, and the Buddha said: 'Counting the labor of paper, pen, and writing, if it is worth five coins, he commits an offense.' At that time, in Kauśāmbī, there was a Gṛhapati (householder) who, having seen the Dharma (teachings), attained the fruit (of enlightenment) and regularly provided for the Bhikṣus. The Gṛhapati and his sister each had a son, and the two of them regularly made offerings to the elder Ārya Bhikṣu. When the Gṛhapati was about to die, he showed Ārya Bhikṣu the location of the treasure, saying: 'After my death, if either of these two sons believes in the Buddha's Dharma and has no favoritism towards the Bhikṣus, you may show him this treasure.' After saying this, he passed away. Later, Ārya Bhikṣu observed the two sons and found that the Gṛhapati's son turned away from the right Dharma, while his sister's son believed in the Dharma. So he told his sister's son, allowing him to obtain the treasure. When the Gṛhapati's son heard of this, he went to Ānanda (one of the Buddha's ten principal disciples) and asked: 'To whom should my father's inheritance belong?' Ānanda replied: 'It should belong to the son.' The Gṛhapati's son then said to Ānanda: 'My father's treasure was given by Ārya Bhikṣu to my cousin.' Ānanda then went to Ārya Bhikṣu and said: 'You are not a Śrāmaṇa (ascetic), not a descendant of Śākya!' Ārya Bhikṣu replied: 'I am a Śrāmaṇa, a descendant of Śākya! We can rely on the various Sutras (discourses) and Vinaya (rules of conduct) to jointly judge this matter.' Ānanda said: 'This matter is obvious, what need is there for Sutras and Vinaya?' At that time, all the elder Bhikṣus supported Ārya Bhikṣu, and the two factions of Ānanda and Ārya Bhikṣu were thus separated, and for six years they did not live together in harmony, and the places where they lived did not hold Poṣadha (bi-monthly recitation of monastic rules) or Pravāraṇā (end of rainy season retreat ceremony). The news spread far and wide, even reaching the Brahmā realm. At that time, Rāhula (the Buddha's son) was traveling in Kapilavastu, and all the women of the Śākya clan came out to greet him, explaining the matter in detail: 'Why is it that not long after the Śākyamuni (the Buddha) entered Nirvāṇa (liberation), the Sangha (monastic community) is not in harmony, and it has been six years? We want to...'

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和合之，不知方便。」羅睺羅言：「我當教汝，令彼和合。阿難尋來，諸有嬰兒，皆抱迎之；以兒著地，兒必當啼。阿難必問：『何不抱取？』汝當答言：『若長老與阿酬和合，我等然後乃當取兒！』以此方便可令和合。」

阿難須臾便至，五百釋女抱兒出迎，皆著阿難前地，兒即大啼。阿難果言：「何不抱取？」同聲答言：「若長老與阿酬和合，我等乃當還取此兒！」阿難感其此意，又愍嬰孩，語言：「姊妹取兒，我當與彼和合。」便還集僧，優波離問阿難：「比丘不與取有幾種，非沙門、非釋種子？」答言：「有三種：自取、教人取、遣人取。」又問阿酬：「汝自取、教人取、遣人取不？」答言：「不！」又問阿難：「阿酬比丘有何過？」阿難言：「阿酬無愆，是我之過！」於是阿難僧中遍唱：「是我之過，阿酬無愆。」便向阿酬懺悔和合。

有一比丘本是偷兒，語諸比丘：「可共至彼聚落取物。」諸比丘便從其語，先往取之。彼比丘於後生疑問佛：「我如是教人盜，犯波羅夷不？」佛言：「不犯，得偷羅遮罪。」

有比丘取他覆冢衣、冢上幡、冢間衣、神廟中物，他所護者。生疑問佛，佛言：「他心未舍取，直五錢皆波羅夷。廟中物雖無主，而是官所護者，亦如是。」

有比丘瞋他故

【現代漢語翻譯】 現代漢語譯本：『促成和合，卻不知道方便之法。』羅睺羅說：『我來教你，讓他們和合。阿難來了，那些抱著嬰兒的婦女，都抱著嬰兒去迎接他；把嬰兒放在地上，嬰兒必定會啼哭。阿難必定會問：『為什麼不抱起孩子？』你們就回答說：『如果長老與阿酬（Achou，比丘名）和合，我們然後才抱起孩子！』用這個方法可以促成他們和合。』 阿難一會兒就到了，五百個釋迦族的女子抱著孩子出來迎接，都把孩子放在阿難面前的地上，孩子就大哭起來。阿難果然問：『為什麼不抱起孩子？』她們同聲回答說：『如果長老與阿酬和合，我們才抱起這些孩子！』阿難被她們的心意感動，又憐憫嬰孩，說道：『各位姊妹抱起孩子，我當與他和合。』便回去召集僧眾，優波離（Upali，佛陀十大弟子之一，持戒第一）問阿難：『比丘不與取（不經允許拿取）有幾種情況，會成為非沙門（non-Shramana，不屬於僧團的人）、非釋迦族種子（non-Shakya seed，不屬於釋迦族的人）？』阿難回答說：『有三種：自己拿取、教人拿取、派遣人拿取。』又問阿酬：『你親自拿取、教人拿取、派遣人拿取了嗎？』阿酬回答說：『沒有！』又問阿難：『阿酬比丘有什麼過錯？』阿難說：『阿酬沒有過錯，是我的過錯！』於是阿難在僧眾中到處宣告：『是我的過錯，阿酬沒有過錯。』便向阿酬懺悔，達成和合。 有一個比丘本來是小偷，對比丘們說：『我們可以一起去那個村莊偷東西。』比丘們就聽從了他的話，先去偷了東西。那個比丘後來生起疑問，問佛陀：『我像這樣教人偷盜，犯波羅夷（Parajika，斷頭罪）嗎？』佛陀說：『不犯，得偷蘭遮罪（Sthullatyaya，重罪）。』 有比丘拿取他人覆蓋墳墓的衣服、墳墓上的幡、墳墓間的衣服、神廟中的物品，這些都是他人所守護的。他生起疑問，問佛陀，佛陀說：『他人心意未捨棄這些東西，拿取價值五錢（Pana，古印度貨幣單位）的物品就犯波羅夷。廟中的物品雖然沒有主人，但是由官府所守護的，也是一樣。』 有比丘因為嗔恨他人，所以……

【English Translation】 English version: 'To promote harmony, but without knowing the expedient means.' Rahula (Rahula, Buddha's son) said, 'I will teach you how to bring about harmony. When Ananda (Ananda, one of the ten principal disciples of the Buddha) arrives, all the women holding infants should go out to greet him, placing the infants on the ground before Ananda, and the infants will surely cry. Ananda will definitely ask, 'Why don't you pick up the children?' You should answer, 'If the Elder (referring to Ananda) reconciles with Achou (Achou, name of a Bhikkhu), then we will pick up the children!' This method can bring about their reconciliation.' Ananda arrived shortly after, and five hundred Shakya women, holding infants, came out to greet him, placing all the children on the ground before Ananda, and the children immediately cried loudly. Ananda indeed asked, 'Why don't you pick up the children?' They replied in unison, 'If the Elder reconciles with Achou, then we will pick up these children!' Ananda, moved by their intention and pitying the infants, said, 'Sisters, pick up the children, I will reconcile with him.' He then returned to gather the Sangha (Sangha, monastic community), and Upali (Upali, one of the ten principal disciples of the Buddha, foremost in upholding the Vinaya) asked Ananda, 'What are the types of taking what is not given (taking without permission) by a Bhikkhu (Bhikkhu, Buddhist monk) that would make him a non-Shramana (non-Shramana, one who does not belong to the monastic order), a non-Shakya seed (non-Shakya seed, one who does not belong to the Shakya clan)?' Ananda replied, 'There are three types: taking oneself, instructing others to take, and sending others to take.' He then asked Achou, 'Did you take yourself, instruct others to take, or send others to take?' Achou replied, 'No!' He then asked Ananda, 'What fault does Bhikkhu Achou have?' Ananda said, 'Achou has no fault, it is my fault!' Thereupon, Ananda proclaimed throughout the Sangha, 'It is my fault, Achou has no fault.' He then confessed to Achou and achieved reconciliation. There was a Bhikkhu who was originally a thief, and he said to the Bhikkhus, 'We can go together to that village to steal things.' The Bhikkhus then followed his words and went to steal things first. That Bhikkhu later had doubts and asked the Buddha, 'If I teach others to steal like this, do I commit Parajika (Parajika, expulsion offense)?' The Buddha said, 'No, you commit a Sthullatyaya (Sthullatyaya, grave offense).' There was a Bhikkhu who took clothes covering a tomb, banners on a tomb, clothes between tombs, and items from a shrine, all of which were protected by others. He had doubts and asked the Buddha, and the Buddha said, 'If others have not relinquished these items in their minds, taking items worth five Pana (Pana, ancient Indian currency unit) constitutes Parajika. Although the items in the shrine have no owner, they are protected by the government, and it is the same.' There was a Bhikkhu who, out of anger towards another,...

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，或燒其家、或燒其田穀財貨。生疑問佛，佛言：「不犯，得偷羅遮罪。瞋故，破壞他物，亦如是。」

有比丘于鼠穴中得千兩金囊，盜心取，生疑問佛。佛言：「屬鼠物，不犯；得偷羅遮罪。若盜心奪鳥獸物，亦如是。」

有比丘于食上輒食他分，他問：「誰食我分？」答言：「我食！」彼瞋。生疑問佛，佛言：「非盜心不犯，不應輒作同意食他分，犯者突吉羅！」

有比丘蒲博，賭取人物，生疑問佛。佛言：「不犯，得突吉羅罪。」

有二比丘同意更相著衣，后相瞋謗以為偷。生疑問佛，佛言：「不犯。不應輒同意著他衣，犯者突吉羅！」

時跋難陀與估客共道行，到關稅處，估客從跋難陀借囊，密以大價珠著囊中還之，跋難陀不覺。出關已，索囊中珠，跋難陀言：「我不取汝珠。」估客言：「汝實不取，我向借汝囊，以珠著中耳！」即還其珠。生疑問佛，佛言；「不犯。若欲出關，人從借物；還已，應抖擻看，犯者突吉羅！」

時旃荼修摩那比丘尼弟子，至師檀越家詐云：「師病索三種藥粥。」得已，于外自食。其家婦女后往問訊言：「阿姨病差不？」答言：「我都不病，何以問我？」便以具說。師語弟子：「汝偷我粥！」答言：「我實不偷，于和尚作同意取耳！」生疑

【現代漢語翻譯】 現代漢語譯本：或燒燬他人的家，或燒燬他人的田地、穀物、財物。比丘對比事產生疑問，請教佛陀。佛陀說：『不構成盜戒，但犯偷蘭遮罪（sthūlātyaya，一種較輕的罪）。因為嗔恨的緣故，破壞他人的物品，也是如此。』 有比丘在老鼠洞中得到裝有千兩黃金的袋子，生起盜心拿走了，對比事產生疑問，請教佛陀。佛陀說：『屬於老鼠的東西，不構成盜戒；但犯偷蘭遮罪。如果以盜心奪取鳥獸的物品，也是如此。』 有比丘在食物上隨意吃了他人的那份，他人問：『誰吃了我的那份？』回答說：『我吃了！』那人因此嗔怒。比丘對比事產生疑問，請教佛陀。佛陀說：『如果不是以盜心，則不構成盜戒，但不應該隨意吃他人同意一起食用的那份食物，違犯者犯突吉羅罪（duḥkṛta，一種輕罪）！』 有比丘玩蒲博（一種賭博遊戲），通過賭博獲取他人的物品，對比事產生疑問，請教佛陀。佛陀說：『不構成盜戒，但犯突吉羅罪。』 有兩位比丘同意互相穿著對方的衣服，後來互相嗔恨誹謗對方偷竊。對比事產生疑問，請教佛陀。佛陀說：『不構成盜戒。不應該隨意同意穿著他人的衣服，違犯者犯突吉羅罪！』 當時，跋難陀（Bhadanta，尊稱）與商人一同趕路，到達關稅處，商人向跋難陀借用袋子，偷偷地將貴重的大珍珠放入袋中還給他，跋難陀沒有察覺。出關后，商人索要袋中的珍珠，跋難陀說：『我沒有拿你的珍珠。』商人說：『你確實沒有拿，我之前借你的袋子，把珍珠放在裡面了！』於是就把珍珠還給了他。比丘對比事產生疑問，請教佛陀。佛陀說：『不構成盜戒。如果想要出關，別人向你借東西；歸還后，應該抖擻檢視，違犯者犯突吉羅罪！』 當時，旃荼修摩那（Caṇḍāsumanā，人名）比丘尼的弟子，到她供養人的家中，欺騙說：『師父生病了，需要三種藥粥。』得到后，在外面自己吃了。那家的婦女後來去問候說：『師父的病好了嗎？』回答說：『我根本沒病，為什麼要問我？』於是把事情全部說了出來。師父對弟子說：『你偷了我的粥！』回答說：『我確實沒有偷，是在和尚（指師父）那裡作同意而取的！』比丘對比事產生疑問

【English Translation】 English version: Or burns someone's house, or burns their fields, grains, and property. A Bhikṣu (monk) had doubts about this and asked the Buddha. The Buddha said, 'It does not constitute theft, but it is an offense of sthūlātyaya (a minor offense). Because of anger, destroying other people's property is also the same.' A Bhikṣu found a bag containing a thousand taels of gold in a rat's nest, and with a thieving mind, took it. He had doubts about this and asked the Buddha. The Buddha said, 'Belonging to the rat, it does not constitute theft; but it is an offense of sthūlātyaya. If one takes the belongings of birds and beasts with a thieving mind, it is also the same.' A Bhikṣu arbitrarily ate someone else's portion of food. The other person asked, 'Who ate my portion?' The Bhikṣu replied, 'I ate it!' The other person became angry. The Bhikṣu had doubts about this and asked the Buddha. The Buddha said, 'If it is not with a thieving mind, it does not constitute theft, but one should not arbitrarily eat another's portion of food that they agreed to share; the offender commits a duḥkṛta (a minor offense)!' A Bhikṣu played pubbo (a gambling game) and obtained other people's belongings through gambling. He had doubts about this and asked the Buddha. The Buddha said, 'It does not constitute theft, but it is an offense of duḥkṛta.' Two Bhikṣus agreed to wear each other's clothes, and later they hated and slandered each other for stealing. They had doubts about this and asked the Buddha. The Buddha said, 'It does not constitute theft. One should not arbitrarily agree to wear another's clothes; the offender commits a duḥkṛta!' At that time, Bhadanta (an honorific title) was traveling with merchants. When they arrived at the customs office, the merchant borrowed a bag from Bhadanta and secretly put valuable large pearls into the bag and returned it to him. Bhadanta did not notice. After passing through customs, the merchant asked for the pearls in the bag. Bhadanta said, 'I did not take your pearls.' The merchant said, 'You did not take them, but I borrowed your bag earlier and put the pearls inside!' Then he returned the pearls to him. The Bhikṣu had doubts about this and asked the Buddha. The Buddha said, 'It does not constitute theft. If one wants to pass through customs and someone borrows something from you; after it is returned, one should shake it out and check it; the offender commits a duḥkṛta!' At that time, the disciple of the Bhikṣuṇī (nun) Caṇḍāsumanā (a name) went to her patron's house and falsely said, 'My teacher is sick and needs three kinds of medicinal congee.' After obtaining it, she ate it herself outside. The women of the house later went to inquire and said, 'Is the teacher's illness better?' She replied, 'I am not sick at all, why are you asking me?' Then she told them everything. The teacher said to the disciple, 'You stole my congee!' She replied, 'I did not steal it, I took it with the agreement of the Upadhyaya (teacher)!' The Bhikṣu had doubts

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問佛，佛言：「不以盜心，不犯；得故妄語，波逸提罪。」

有比丘見主人田無水，決屬他水澆之，生疑問佛。佛言：「若直五錢犯。」

有高處比丘擲他衣，與下處比丘，俱生疑問佛。佛言：「若盜心擲，波羅夷；無盜心取，偷羅遮。若無盜心擲，偷羅遮；盜心取，波羅夷。俱盜心，俱波羅夷；俱無盜心，俱偷羅遮。」

有比丘盜心貿僧好物，生疑問佛。佛言：「貿直五錢犯。」

時有比丘以石擲蛇，誤著人死，生疑問佛。佛言：「汝以何心？」答言：「欲擲殺蛇。」佛言：「人死無犯，擲蛇犯突吉羅。」

有比丘殺獼猴，以似人，生疑問佛。佛言：「奪畜生命，犯波逸提。」

有一婦人夫行不在，傍通有娠，從常供養比丘乞墮胎藥；與之兒死，母不死，生疑問佛。佛言：「犯。若欲墮胎，母死、兒不死，犯偷羅遮；若俱死，犯波羅夷；若俱不死，犯偷羅遮。按腹墮胎，亦如是。」

有諸比丘不樂修梵行，而不罷道，還就下賤；于高處自墜取死，墮下人上，下人死，己不死。生疑問佛，佛言：「汝以何心？」答言：「欲自墮死。」佛言：「彼死，無犯；作方便自殺，皆偷羅遮。」

有二比丘先相瞋，后共道行，于路相打，一人遂死。生疑問佛，佛言：「汝以何心

【現代漢語翻譯】 現代漢語譯本： 問佛，佛說：『不以盜竊的心，不算犯戒；明知是假的卻說，犯波逸提罪。』（波逸提：一種輕罪） 有比丘看見主人田里沒水，引別人的水來澆灌，產生疑問，問佛。佛說：『如果價值超過五錢，就犯戒。』 有高處的比丘把衣服扔給低處的比丘，兩人都產生疑問，問佛。佛說：『如果以盜竊的心扔，犯波羅夷罪（波羅夷：最重的罪）；如果沒有盜竊的心拿，犯偷蘭遮罪（偷蘭遮：一種重罪）。如果沒有盜竊的心扔，犯偷蘭遮罪；以盜竊的心拿，犯波羅夷罪。如果都以盜竊的心，都犯波羅夷罪；如果都沒有盜竊的心，都犯偷蘭遮罪。』 有比丘以盜竊的心交換僧團的好東西，產生疑問，問佛。佛說：『交換價值超過五錢的東西，就犯戒。』 當時有比丘用石頭扔蛇，不小心打到人，人死了，產生疑問，問佛。佛說：『你以什麼心？』回答說：『想扔死蛇。』佛說：『人死了沒有犯戒，扔蛇犯突吉羅罪（突吉羅：一種輕微的罪）。』 有比丘殺死獼猴，使它看起來像人，產生疑問，問佛。佛說：『奪取畜生的生命，犯波逸提罪。』 有一婦人丈夫外出不在家，與人私通懷孕，向常供養的比丘乞求墮胎藥；給了她藥，孩子死了，母親沒死，產生疑問，問佛。佛說：『犯戒。如果想要墮胎，母親死了、孩子沒死，犯偷蘭遮罪；如果都死了，犯波羅夷罪；如果都沒死，犯偷蘭遮罪。按壓腹部墮胎，也一樣。』 有眾比丘不樂於修行梵行，但不放棄出家，還俗與女子**；在高處自己跳下尋死，掉在下面的人身上，下面的人死了，自己沒死。產生疑問，問佛，佛說：『你以什麼心？』回答說：『想自己跳下尋死。』佛說：『那人死了，沒有犯戒；但做出方便自殺的行為，都犯偷蘭遮罪。』 有二比丘先前互相憎恨，後來一起趕路，在路上互相毆打，一人死了。產生疑問，問佛，佛說：『你以什麼心？』

【English Translation】 English version: Asked the Buddha, the Buddha said: 'Not with a stealing mind, it is not an offense; knowingly speaking falsely, it is a Pācittiya offense.' (Pācittiya: a minor offense) A Bhikkhu saw that the master's field had no water, so he diverted water from elsewhere to irrigate it, and had doubts, so he asked the Buddha. The Buddha said: 'If it is worth more than five coins, it is an offense.' A Bhikkhu on high threw his robe to a Bhikkhu below, and both had doubts, so they asked the Buddha. The Buddha said: 'If thrown with a stealing mind, it is a Pārājika offense (Pārājika: the most serious offense); if taken without a stealing mind, it is a Thullaccaya offense (Thullaccaya: a serious offense). If thrown without a stealing mind, it is a Thullaccaya offense; if taken with a stealing mind, it is a Pārājika offense. If both have a stealing mind, both commit a Pārājika offense; if neither has a stealing mind, both commit a Thullaccaya offense.' A Bhikkhu exchanged good items of the Sangha with a stealing mind, and had doubts, so he asked the Buddha. The Buddha said: 'Exchanging items worth more than five coins is an offense.' At that time, a Bhikkhu threw a stone at a snake, accidentally hitting a person, who died. He had doubts, so he asked the Buddha. The Buddha said: 'With what intention did you do it?' He replied: 'I wanted to throw and kill the snake.' The Buddha said: 'The person's death is not an offense, throwing the snake is a Dukkaṭa offense (Dukkaṭa: a minor offense).' A Bhikkhu killed a macaque monkey, making it look like a person, and had doubts, so he asked the Buddha. The Buddha said: 'Taking the life of an animal is a Pācittiya offense.' A woman whose husband was away had intercourse with another man and became pregnant. She asked a Bhikkhu who regularly received offerings from her for an abortion pill; he gave it to her, and the child died, but the mother did not. She had doubts, so she asked the Buddha. The Buddha said: 'It is an offense. If she wants to abort the child, and the mother dies but the child does not, it is a Thullaccaya offense; if both die, it is a Pārājika offense; if neither dies, it is a Thullaccaya offense. Inducing abortion by pressing on the abdomen is the same.' Some Bhikkhus were not happy to practice the holy life, but did not give up ordination, and returned to lay life with women **; they jumped from a high place to kill themselves, falling on a person below, who died, but they did not die. They had doubts, so they asked the Buddha. The Buddha said: 'With what intention did you do it?' They replied: 'We wanted to jump down to kill ourselves.' The Buddha said: 'That person's death is not an offense; but making an effort to commit suicide is a Thullaccaya offense.' Two Bhikkhus previously hated each other, but later traveled together, and fought on the road, and one died. They had doubts, so they asked the Buddha, the Buddha said: 'With what intention did you do it?'

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？」答言：「瞋心。」佛言：「無殺心，不犯；瞋他比丘得波逸提罪。從今不聽相瞋、未相悔謝共道行，犯者突吉羅！」

有比丘打殺鬼，生疑問佛，佛言：「犯偷羅遮。」

有比丘欲殺彼，而誤殺此，生疑問佛。佛言：「不犯，得偷羅遮罪。」

時諸比丘為利養故，種種讚歎他戒成就，定、慧、解脫、解脫知見成就；而密以自美，生疑問佛。佛言：「若如是等不分明自說，皆犯偷羅遮。」

毗舍離有一大樹名尼拘類，蔭五百乘車。花色比丘尼見，語諸比丘尼言：「我在天上時，捶耳邊華如此樹大。」諸比丘尼謂無此理，種種呵責：「云何比丘尼，自說得過人法？」以是白佛，佛言：「天上實有此華，華色比丘尼實語，無犯。」

毗羅茶私呵比丘身生五百癰瘡，癰瘡潰爛不可視。華色比丘尼與五百比丘尼俱共問訊，見已便笑。諸比丘尼呵責：「云何無憐愍心，見比丘如此，方更笑之？」華色答言：「此比丘過去世時作大國王，名毗竭婆，我時為作第一夫人。其王強取五百童女，破其當世，以此因緣，無數百千萬歲墮大地獄，苦毒燒煮，余報受此五百癰瘡。」諸比丘尼謂無此理，種種呵責：「云何比丘尼，自稱得過人法？」以是白佛，佛言：「彼比丘實爾！華色說實，無犯。」

【現代漢語翻譯】 現代漢語譯本： 問：『是什麼心？』回答說：『是嗔心（chēn xīn，憤怒之心）。』佛說：『沒有殺心，不構成犯罪；嗔恨其他比丘，犯波逸提（bō yì tí，一種戒律名稱）罪。從今以後不允許互相嗔恨、未互相懺悔道歉就一起行走，違犯者犯突吉羅（tū jí luó，一種輕罪）！』 有比丘打死了鬼，心生疑問，稟告佛陀，佛說：『犯偷蘭遮（tōu lán zhē，一種較重的罪）。』 有比丘想要殺那個人，卻誤殺了這個人，心生疑問，稟告佛陀。佛說：『不構成犯罪，但得偷蘭遮罪。』 當時，一些比丘爲了獲得供養，用各種方式讚歎他人戒行成就、禪定成就、智慧成就、解脫成就、解脫知見成就；卻暗地裡自我讚美，心生疑問，稟告佛陀。佛說：『如果像這樣不明確地自我宣揚，都犯偷蘭遮罪。』 毗舍離（pí shè lí，古印度城市名）有一棵大樹名叫尼拘類（ní jū lèi），樹蔭可以遮蔽五百輛車。華色比丘尼（huá sè bǐ qiū ní，一位比丘尼的名字）看見后，對比丘尼們說：『我在天上時，耳朵旁邊的花就像這棵樹一樣大。』比丘尼們認為沒有這個道理，紛紛呵責：『怎麼能這樣，比丘尼，自己說得到超凡的境界？』因此將此事稟告佛陀，佛說：『天上確實有這種花，華色比丘尼說的是實話，沒有犯戒。』 毗羅茶私呵比丘（pí luó chá sī hē bǐ qiū，一位比丘的名字）身上生了五百個癰瘡，癰瘡潰爛，慘不忍睹。華色比丘尼與五百位比丘尼一起問候他，看見后就笑了。比丘尼們呵責：『怎麼能沒有憐憫心，看見比丘這樣，反而笑他？』華色回答說：『這位比丘過去世時是一位大國王，名叫毗竭婆（pí jié pó），我當時是他的第一夫人。那位國王強行奪取了五百名童女，破壞了她們的貞潔，因為這個因緣，無數百千萬年都墮入大地獄，遭受痛苦的燒煮，剩餘的業報就是承受這五百個癰瘡。』比丘尼們認為沒有這個道理，紛紛呵責：『怎麼能這樣，比丘尼，自己說得到超凡的境界？』因此將此事稟告佛陀，佛說：『那位比丘確實如此！華色說的是實話，沒有犯戒。』

【English Translation】 English version: Question: 'What kind of mind?' The answer was: 'A mind of anger (chēn xīn, a mind of anger).' The Buddha said: 'Without the intention to kill, there is no offense; being angry with other monks incurs a Pāyantika (bō yì tí, a type of precept) offense. From now on, it is not permitted to be angry with each other and walk together without mutual repentance and apology; those who violate this commit a Dukkata (tū jí luó, a minor offense)!' A monk killed a ghost and had doubts, so he reported to the Buddha, who said: 'He has committed a Thullaccaya (tōu lán zhē, a serious offense).' A monk intended to kill that person but mistakenly killed this person and had doubts, so he reported to the Buddha. The Buddha said: 'He has not committed an offense, but incurs a Thullaccaya offense.' At that time, some monks, for the sake of offerings, praised others' accomplishments in precepts, accomplishments in meditation, accomplishments in wisdom, accomplishments in liberation, and accomplishments in the knowledge and vision of liberation in various ways; but secretly praised themselves, and had doubts, so they reported to the Buddha. The Buddha said: 'If they do not clearly proclaim themselves in this way, they all commit a Thullaccaya offense.' In Vaishali (pí shè lí, an ancient Indian city), there was a large tree named Nigrodha (ní jū lèi), whose shade could cover five hundred carts. Bhikkhuni Varna (huá sè bǐ qiū ní, the name of a bhikkhuni) saw it and said to the bhikkhunis: 'When I was in heaven, the flower beside my ear was as big as this tree.' The bhikkhunis thought this was unreasonable and scolded her, saying: 'How can you, a bhikkhuni, claim to have attained extraordinary states?' Therefore, they reported this matter to the Buddha, who said: 'There really is such a flower in heaven, and Bhikkhuni Varna is telling the truth, so there is no offense.' The monk Pīlātagāhasīsa (pí luó chá sī hē bǐ qiū, the name of a monk) had five hundred boils on his body, which were festering and unsightly. Bhikkhuni Varna, together with five hundred bhikkhunis, went to inquire after him, and laughed when she saw him. The bhikkhunis scolded her, saying: 'How can you have no compassion and laugh at the monk when you see him like this?' Varna replied: 'This monk was a great king in a past life, named Vepulla (pí jié pó), and I was his chief queen at that time. That king forcibly took five hundred young women and violated their chastity. Because of this cause, he fell into the great hell for countless hundreds of thousands of years, suffering painful burning and cooking. The remaining karmic retribution is that he is suffering from these five hundred boils.' The bhikkhunis thought this was unreasonable and scolded her, saying: 'How can you, a bhikkhuni, claim to have attained extraordinary states?' Therefore, they reported this matter to the Buddha, who said: 'That monk is indeed like that! Varna is telling the truth, so there is no offense.'

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時長老目連語諸比丘言：「我見阿耨達池有蓮華，大如車輪。」諸比丘不信，謂是虛說得過人法。以是白佛，佛言：「實有此華，目連說實，無犯。」

有諸比丘虛說得過人法，作如是言：「我有業報因緣，天眼、天耳、他心智。」后疑問佛，佛言：「不犯，得偷羅遮罪。」

有諸比丘虛說得過人法，作如是言：「我得天眼、天耳、他心智，諸漏已盡。」后疑問佛，佛言：「犯。」

有一婆羅門請僧食，言：「大德諸羅漢來坐食。」食竟言：「諸羅漢還去。」諸比丘生疑問佛，佛言：「人自作此讚歎，皆無犯。」

有諸比丘為利養故，坐、起、行、立、言語安詳，以此現得道相，欲令人知。后疑問佛，佛言：「如是等現異，皆犯偷羅遮。」

有諸比丘臨欲命終，應墮地獄，悉見地獄諸相，阿傍在前；又有比丘應生天，悉見諸天宮殿，聞音樂聲，天子、天女在前語言。皆以語人，生疑問佛。佛言：「是應生瑞相，非妄語，無犯。」

有諸比丘本欲說餘事，后非意說過人法，生疑問佛。佛言：「非是本意不犯，得偷羅遮罪。」

有諸比丘語白衣言：「若有住汝房者，皆成就如是如是道法。」后自往住，生疑問佛，佛言：「作如是等方便，皆犯偷羅遮。」

有諸比丘自說

【現代漢語翻譯】 現代漢語譯本： 當時長老目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）對比丘們說：『我看見阿耨達池（Anavatapta，傳說中位於喜馬拉雅山中的聖湖）里有蓮花，大得像車輪一樣。』一些比丘不相信，認為這是虛妄之說，爲了獲得超人的能力而誇大其詞。他們將此事稟告佛陀，佛陀說：『確實有這種蓮花，目連所說屬實，沒有犯戒。』 有些比丘虛假宣稱自己獲得了超人的能力，這樣說：『我有業報因緣，獲得了天眼（divyacakṣus，能看見超自然事物的能力）、天耳（divyaśrotra，能聽見超自然聲音的能力）、他心智（paracitta-jñāna，能知他人心念的能力）。』後來他們對此事感到疑惑，詢問佛陀，佛陀說：『沒有犯戒，但犯了偷蘭遮罪（sthūlātyaya，一種較輕的罪過）。』 有些比丘虛假宣稱自己獲得了超人的能力，這樣說：『我獲得了天眼、天耳、他心智，諸漏（āsrava，煩惱的來源）已盡。』後來他們對此事感到疑惑，詢問佛陀，佛陀說：『犯戒。』 有一位婆羅門（Brahmin，印度教祭司種姓）請僧眾吃飯，說：『各位大德羅漢（Arhat，已證得涅槃的聖者）請來坐下吃飯。』飯後又說：『各位羅漢請回。』比丘們對此事感到疑惑，詢問佛陀，佛陀說：『人們自己這樣讚歎，都沒有犯戒。』 有些比丘爲了獲得供養，坐、起、行走、站立、說話都顯得安詳，以此來表現自己已經得道的模樣，想讓人們知道。後來他們對此事感到疑惑，詢問佛陀，佛陀說：『像這樣裝模作樣，都犯了偷蘭遮罪。』 有些比丘臨終時，本應墮入地獄，卻看見了地獄的各種景象，獄卒阿傍（Yama's attendants，地獄的獄卒）在眼前；又有些比丘本應往生天界，卻看見了天界的各種宮殿，聽見了音樂聲，天子（deva，天神）、天女（devī，女神）在眼前說話。他們都將這些事告訴了別人，對此事感到疑惑，詢問佛陀。佛陀說：『這是將要往生的瑞相，不是妄語，沒有犯戒。』 有些比丘本來想說其他的事情，後來無意中說到了超人的能力，對此事感到疑惑，詢問佛陀。佛陀說：『如果不是本意，就沒有犯戒，但犯了偷蘭遮罪。』 有些比丘對比丘說：『如果有人住在你的房間里，都會成就這樣這樣的道法。』後來自己去住在那裡，對此事感到疑惑，詢問佛陀，佛陀說：『像這樣耍手段，都犯了偷蘭遮罪。』 有些比丘自己說...

【English Translation】 English version: At that time, Elder Mahāmaudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers) said to the monks: 'I saw lotus flowers in Lake Anavatapta (a legendary sacred lake in the Himalayas), as large as chariot wheels.' Some monks did not believe him, thinking it was a false claim made to exaggerate his attainment of superhuman abilities. They reported this matter to the Buddha, who said: 'Such flowers do exist. Mahāmaudgalyāyana spoke the truth, and there is no offense.' Some monks falsely claimed to have attained superhuman abilities, saying: 'I have the karmic causes and conditions to have obtained the divine eye (divyacakṣus, the ability to see supernatural things), the divine ear (divyaśrotra, the ability to hear supernatural sounds), and knowledge of others' minds (paracitta-jñāna, the ability to know the thoughts of others).' Later, they had doubts about this matter and asked the Buddha, who said: 'There is no offense, but they have committed the sthūlātyaya offense (a minor offense).' Some monks falsely claimed to have attained superhuman abilities, saying: 'I have obtained the divine eye, the divine ear, knowledge of others' minds, and the outflows (āsrava, sources of defilements) are exhausted.' Later, they had doubts about this matter and asked the Buddha, who said: 'It is an offense.' A Brahmin (a member of the priestly caste in Hinduism) invited the Sangha (monastic community) for a meal, saying: 'Venerable Arhats (enlightened beings who have attained Nirvana), please come and sit down to eat.' After the meal, he said: 'Venerable Arhats, please return.' The monks had doubts about this matter and asked the Buddha, who said: 'If people praise in this way themselves, there is no offense.' Some monks, for the sake of gain and offerings, were composed in their sitting, rising, walking, standing, and speaking, in order to appear as if they had attained the path, wanting people to know. Later, they had doubts about this matter and asked the Buddha, who said: 'Such displays of pretense are all offenses of sthūlātyaya.' Some monks, near the end of their lives, were destined to fall into hell and saw the various scenes of hell, with Yama's attendants (the jailers of hell) before them; others were destined to be reborn in the heavens and saw the various heavenly palaces, heard the sounds of music, and had devas (gods) and devīs (goddesses) speaking before them. They told these things to others and had doubts about this matter, asking the Buddha. The Buddha said: 'These are auspicious signs of impending rebirth, not false speech, and there is no offense.' Some monks originally intended to speak of other matters, but unintentionally spoke of superhuman abilities. They had doubts about this matter and asked the Buddha. The Buddha said: 'If it was not intentional, there is no offense, but they have committed the sthūlātyaya offense.' Some monks said to a layperson: 'If anyone stays in your room, they will achieve such and such qualities of the path.' Later, they themselves went to stay there. They had doubts about this matter and asked the Buddha, who said: 'Such contrivances are all offenses of sthūlātyaya.' Some monks themselves said...

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得過人法，欲令人聞，而非人聞；又欲令非人聞，而人聞；又欲令人、非人聞，而無聞者。皆生疑問佛，佛言：「皆犯偷羅遮。」

時目連語諸比丘：「某甲居士婦當生男。」彼當產時轉為女。波斯匿王與阿阇世王共戰，目連言：「波斯匿王當勝。」而反不如。后更集戰，復言：「阿阇世王當勝。」亦反不如。諸比丘呵責言：「云何虛說得過人法？」以是白佛，佛言：「如目連語，但觀其前，不觀后耳！」

時有比丘搔隱處，不凈出，生疑問佛。佛言：「汝以何心？」答言：「始末無有出意。」佛言：「無犯。若欲出，而出，僧伽婆尸沙；欲出，不出，偷羅遮。」以暖水浴、向火炙，不凈出，皆如是。

有比丘憶行欲事不凈出，生疑問佛。佛言：「汝以何心？」答言：「我憶行欲事，不凈自出。」佛言：「不犯；憶行欲事，突吉羅。」

有比丘故以形撐衣出不凈，謂不犯僧伽婆尸沙。問佛，佛言：「如是比丘出不凈，僧伽婆尸沙；不出，偷羅遮。」

有比丘于女像邊出不凈，生疑問佛，佛言：「若出不凈，僧伽婆尸沙；不出，偷羅遮。」

時有比丘以肘筑女人身，復有比丘以缽鉤牽女人。生疑問佛，佛言：「皆犯偷羅遮。若捉其衣、牽捉其繩杖，亦如是。」

有比丘，女

【現代漢語翻譯】 現代漢語譯本： 如果獲得了超凡的境界，想要讓人聽聞，結果卻是非人聽聞；或者想要讓非人聽聞，結果卻是人聽聞；或者想要讓人和非人聽聞，結果卻沒有聽聞者。這些情況都對比丘產生了疑問，佛陀說：『都犯了偷蘭遮罪。』（偷蘭遮：一種戒律罪名） 當時，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）對比丘們說：『某甲居士的妻子應當生男孩。』結果在她生產時卻轉為女孩。波斯匿王（Prasenajit，古代憍薩羅國國王，皈依佛陀）與阿阇世王（Ajatasattu，古代摩揭陀國國王，頻婆娑羅王之子）交戰，目連說：『波斯匿王應當獲勝。』結果卻相反。後來再次集結戰鬥，他又說：『阿阇世王應當獲勝。』也同樣沒有應驗。比丘們責備他說：『為何虛妄地說獲得了超凡的境界？』因此將此事稟告佛陀，佛陀說：『像目連所說的情況，只是觀察了事情的前因，沒有觀察到事情的後果罷了！』 當時，有比丘搔抓隱秘之處，不凈物流出，對比丘產生了疑問，佛陀說：『你以什麼心意？』回答說：『從始至終都沒有想要讓它流出的意圖。』佛陀說：『沒有犯戒。如果想要讓它流出，而流出了，犯僧伽婆尸沙罪（Sanghavasesa，僅次於波羅夷罪的重罪）；想要讓它流出，卻沒有流出，犯偷蘭遮罪。』用溫水洗浴、向火取暖，不凈物流出，都按此處理。 有比丘回憶行淫事，不凈物流出，對比丘產生了疑問，佛陀說：『你以什麼心意？』回答說：『我回憶行淫事，不凈物自己流出。』佛陀說：『不犯戒；回憶行淫事，犯突吉羅罪（Dukkata，一種輕罪）。』 有比丘故意用身體撐開衣服，使不凈物流出，認為不犯僧伽婆尸沙罪。問佛陀，佛陀說：『這樣的比丘流出不凈物，犯僧伽婆尸沙罪；沒有流出，犯偷蘭遮罪。』 有比丘在女人的畫像旁邊流出不凈物，對比丘產生了疑問，佛陀說：『如果流出不凈物，犯僧伽婆尸沙罪；沒有流出，犯偷蘭遮罪。』 當時有比丘用手肘觸碰女人的身體，又有比丘用缽鉤牽拉女人。對比丘產生了疑問，佛陀說：『都犯偷蘭遮罪。如果抓住她的衣服、牽拉她的繩子或棍杖，也同樣如此。』 有比丘，女人

【English Translation】 English version: If one has attained superhuman states and desires to make it known to people, but non-humans hear it instead; or desires to make it known to non-humans, but people hear it instead; or desires to make it known to both people and non-humans, but no one hears it. All these cases cause doubt in the Bhikkhus (Buddhist monks), and the Buddha said: 'All commit a Thullaccaya offense.' (Thullaccaya: a type of monastic offense) At that time, Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) said to the Bhikkhus: 'The wife of a certain householder should give birth to a boy.' However, when she gave birth, it turned out to be a girl. King Prasenajit (the king of Kosala, who converted to Buddhism) was at war with King Ajatasattu (the king of Magadha, son of King Bimbisara), and Maudgalyayana said: 'King Prasenajit should win.' But the opposite happened. Later, when they gathered for battle again, he said: 'King Ajatasattu should win.' But it also did not come true. The Bhikkhus rebuked him, saying: 'Why do you falsely claim to have attained superhuman states?' Therefore, they reported this matter to the Buddha, and the Buddha said: 'As Maudgalyayana spoke, he only observed the cause of the matter, but did not observe the result of the matter!' At that time, a Bhikkhu scratched his private parts, and impure matter flowed out, causing doubt in the Bhikkhus. The Buddha said: 'With what intention?' He replied: 'From beginning to end, I had no intention of letting it flow out.' The Buddha said: 'There is no offense. If you want it to flow out, and it flows out, it is a Sanghavasesa offense (a serious offense second only to Parajika); if you want it to flow out, but it does not flow out, it is a Thullaccaya offense.' Bathing with warm water, warming oneself by the fire, and impure matter flows out, all are treated in this way. A Bhikkhu recalled engaging in sexual activity, and impure matter flowed out, causing doubt in the Bhikkhus. The Buddha said: 'With what intention?' He replied: 'I recalled engaging in sexual activity, and the impure matter flowed out by itself.' The Buddha said: 'There is no offense; recalling engaging in sexual activity is a Dukkata offense (a minor offense).' A Bhikkhu deliberately used his body to prop open his robe, causing impure matter to flow out, thinking that he was not committing a Sanghavasesa offense. He asked the Buddha, and the Buddha said: 'If such a Bhikkhu causes impure matter to flow out, it is a Sanghavasesa offense; if it does not flow out, it is a Thullaccaya offense.' A Bhikkhu emitted impure matter near a female image, causing doubt in the Bhikkhus. The Buddha said: 'If impure matter flows out, it is a Sanghavasesa offense; if it does not flow out, it is a Thullaccaya offense.' At that time, a Bhikkhu touched a woman's body with his elbow, and another Bhikkhu pulled a woman with a bowl hook. Causing doubt in the Bhikkhus, the Buddha said: 'All commit a Thullaccaya offense. If one grabs her clothes, pulls her rope or staff, it is also the same.' A Bhikkhu, a woman

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人在床上、船車上、樹上，欲心搖之。生疑問佛，佛言：「若如是比丘，皆犯偷羅遮。」

時有女人著青衣，比丘見語言：「姊妹！汝許青。」生疑問佛，佛言：「犯偷羅遮。若如是因形，而作惡語，皆如是。」

時有夫婦共鬥不和合，比丘往和合之。生疑問佛，佛言：「若夫婦義已離，和合者，僧伽婆尸沙；若未離，無犯。」

五分律卷第二十八 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第二十九(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第五分之八比丘尼法

爾時世尊還歸舍夷，未至迦維羅衛城，止尼拘類樹下。凈飯王出迎，遙見世尊容顏殊特，猶若金山，前禮佛足，而說偈言：

「生時相師記，　　我聞致初敬， 　樹傾時稽首，　　道成今三禮。」

說此偈已，卻坐一面。佛為說種種妙法，乃至見法得果。從坐起，偏袒右肩，䠒跪合掌，白佛言：「世尊！愿與我出家受具足戒。」佛即觀之，見王出家更無所得，便白王言：「莫放逸！次第自當得此妙法。」於是求受三歸五戒。受五戒已，佛更為說種種妙法，示教利喜，還歸所住。王歸宮已，庭中三唱：「若欲于如來正法律中出家者聽。」

時摩訶波阇波提瞿

【現代漢語翻譯】 現代漢語譯本 有人在床上、船車上、樹上，（因為）慾望而心神搖動。因此對比丘（bhikkhu）產生疑問，佛陀（Buddha）說：『如果（比丘）像這樣，都犯偷蘭遮罪（thullaccaya，一種較輕的罪）。』 當時有個女人穿著青色的衣服，比丘看見后對她說：『姊妹！你很適合青色。』因此對比丘產生疑問，佛陀說：『犯偷蘭遮罪。如果像這樣因為外形，而說出不好的話，都像這樣（定罪）。』 當時有對夫婦爭吵不和，比丘前去調和他們。因此對比丘產生疑問，佛陀說：『如果夫婦的夫妻關係已經解除，（比丘）去調和，犯僧伽婆尸沙罪（sanghavasesa，僅次於波羅夷的重罪）；如果（夫妻關係）沒有解除，則沒有罪。』 《五分律》卷第二十八 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律 《五分律》卷第二十九(彌沙塞) 宋 罽賓（Kashmir）三藏 佛陀什（Buddhashe）共 竺道生 等譯 第五分之八 比丘尼法 當時世尊（Bhagavan）返回舍夷（Sakya），還未到達迦維羅衛城（Kapilavastu），停留在尼拘類樹下。凈飯王（Suddhodana）出來迎接，遠遠地看見世尊容貌殊勝特別，就像金山一樣，上前禮拜佛足，並說了偈頌： 『出生時相師的預言，我聽聞后第一次敬禮，樹傾斜時我稽首，證得正道今天我第三次敬禮。』 說完這偈頌后，退到一旁坐下。佛陀為他說了種種微妙的佛法，乃至（凈飯王）見到法，證得果位。他從座位上起身，袒露右肩，跪地合掌，對佛陀說：『世尊！希望允許我出家，受具足戒。』佛陀立刻觀察他，看見（凈飯王）出家后不會再有什麼證悟，便對凈飯王說：『不要放逸！次第修習自然會得到這微妙的佛法。』於是（凈飯王）請求受三歸五戒。受了五戒后，佛陀更為他說種種微妙的佛法，開示教導，使他得利益生歡喜，然後返回所住之處。凈飯王回到宮殿後，在庭院中三次宣告：『如果有人想在如來（Tathagata）的正法律中出家，聽憑你們。』 當時 摩訶波阇波提 瞿曇彌（Mahapajapati Gotami）

【English Translation】 English version If a person is on a bed, in a boat or carriage, or on a tree, their mind is shaken by desire. A bhikkhu (monk) has doubts about this, and the Buddha (Buddha) said: 'If a bhikkhu is like this, they are all guilty of thullaccaya (a minor offense).' At that time, there was a woman wearing blue clothes. A bhikkhu saw her and said: 'Sister! Blue suits you.' A bhikkhu has doubts about this, and the Buddha said: 'Guilty of thullaccaya. If it is like this, because of the appearance, and bad words are spoken, it is all like this (to be convicted).' At that time, there was a couple arguing and not getting along. A bhikkhu went to reconcile them. A bhikkhu has doubts about this, and the Buddha said: 'If the relationship between the couple has already been dissolved, and (the bhikkhu) goes to reconcile them, (he) is guilty of sanghavasesa (a serious offense second only to parajika); if (the relationship) has not been dissolved, there is no offense.' Vinaya-pitaka in Five Sections, Scroll 28 Taisho Tripitaka Volume 22, No. 1421, Mahisasaka Vinaya Vinaya-pitaka in Five Sections, Scroll 29 (Mahisasaka) Translated by Tripitaka Master Buddhashe (Buddhashe) from Kashmir (Kashmir) of the Song Dynasty, together with Zhu Daosheng and others Section Five, Chapter Eight: Bhikkhuni (nun) Rules At that time, the Bhagavan (Bhagavan) returned to Sakya (Sakya). Before reaching Kapilavastu (Kapilavastu), (he) stopped under the Nigrodha tree. King Suddhodana (Suddhodana) came out to greet (him), and from afar saw that the World-Honored One's appearance was especially extraordinary, like a golden mountain. (He) went forward to prostrate at the Buddha's feet and spoke a verse: 'When (you were) born, the physiognomist made a prediction, I heard it and made my first obeisance, when the tree leaned, I bowed my head, having attained the Path, today I make my third obeisance.' After saying this verse, (he) retreated to one side and sat down. The Buddha spoke to him about various wonderful Dharmas, until (Suddhodana) saw the Dharma and attained the fruit. He rose from his seat, bared his right shoulder, knelt down, put his palms together, and said to the Buddha: 'World-Honored One! I wish to leave home and receive the full ordination.' The Buddha immediately observed him and saw that (Suddhodana) would not gain any further enlightenment after leaving home, so he said to King Suddhodana: 'Do not be negligent! By practicing in order, you will naturally attain this wonderful Dharma.' Thereupon, (Suddhodana) requested to take refuge in the Three Jewels and receive the Five Precepts. After receiving the Five Precepts, the Buddha further spoke to him about various wonderful Dharmas, instructing and teaching him, benefiting and gladdening him, and then returned to his dwelling. After King Suddhodana returned to the palace, he announced three times in the courtyard: 'If anyone wishes to leave home in the Tathagata's (Tathagata) true Dharma and Vinaya, you are free to do so.' At that time, Mahapajapati Gotami (Mahapajapati Gotami)

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曇彌聞王此唱，即與五百釋女前後圍繞，持二新衣出到佛所，頭面禮足，白佛言：「世尊！我自織此衣，今以奉上，愿垂納受！」佛言：「可以施僧，得大果報！」復如上白，佛言：「可以施僧，我在僧數。」復如上白，佛言：「我受一，以一施僧。」然後受教，施佛及僧。瞿曇彌復白佛言：「愿聽女人于佛正法出家受具足戒！」佛言：「止，止，莫作是語！所以者何？往古諸佛皆不聽女人出家。諸女人輩自依于佛，在家剃頭著袈裟衣，勤行精進，得獲道果。未來諸佛，亦復如是。我今聽汝以此為法！」瞿曇彌如上三請，佛亦如上三不應許。於是瞿曇彌便大啼哭，禮足而退。

佛從迦維羅衛與大比丘眾千二百五十人俱，遊行人間。瞿曇彌與五百釋女自共剃頭，著袈裟衣，啼泣隨後，恒於世尊宿處而宿。

佛漸遊行到舍衛城，住于祇洹，瞿曇彌及五百釋女泣涕在門。阿難晨出見其如此，即問其故，答言：「大德！世尊不聽女人出家受具足戒，我等是以自悲悼耳！愿為啟白，令得從志！」阿難即還，頭面禮足，具以白佛。佛止阿難亦如上說。阿難復白佛言：「佛生少日，母便命終。瞿曇彌乳養世尊，至於長大，有此大恩如何不報？」佛言：「我于瞿曇彌亦有大恩，其依我故，識佛法僧，而生敬信。若人依善知

【現代漢語翻譯】 現代漢語譯本：曇彌聞王聽到這些話，就與五百位釋迦族的女子前後圍繞，拿著兩件新衣服來到佛陀處所，頭面禮拜佛足，稟告佛陀說：『世尊！這衣服是我自己織的，現在奉獻給您，希望您能接受！』佛陀說：『可以佈施給僧眾，能得到很大的果報！』她又像之前那樣稟告，佛陀說：『可以佈施給僧眾，我屬於僧眾之列。』她又像之前那樣稟告，佛陀說：『我接受一件，用另一件佈施給僧眾。』然後她接受教誨，佈施給佛陀和僧眾。瞿曇彌又稟告佛陀說：『希望允許女人在佛陀的正法中出家，受具足戒！』佛陀說：『停止，停止，不要說這樣的話！為什麼呢？過去的諸佛都不允許女人出家。那些女人可以依靠佛陀，在家剃頭，穿著袈裟，勤奮修行，也能獲得道果。未來的諸佛，也會是這樣。我現在允許你以此為法！』瞿曇彌像之前那樣三次請求，佛陀也像之前那樣三次不答應。於是瞿曇彌就大聲啼哭，禮拜佛足後退下。

佛陀從迦維羅衛城與一千二百五十位大比丘眾一起遊行人間。瞿曇彌與五百位釋迦族女子自己剃了頭髮，穿著袈裟，啼哭著跟在後面，總是在世尊住宿的地方過夜。

佛陀逐漸遊行到達舍衛城，住在祇洹精舍。瞿曇彌和五百位釋迦族女子在門外哭泣。阿難早上出來，看到她們這樣，就問她們原因，她們回答說：『大德！世尊不允許女人出家受具足戒，我們因此感到悲傷！希望您能為我們稟告，讓我們能夠實現願望！』阿難立刻回去，頭面禮拜佛足，詳細地把情況稟告佛陀。佛陀阻止阿難，也像之前那樣說。阿難又稟告佛陀說：『佛陀出生后不久，母親就去世了。瞿曇彌乳養世尊，直到長大，有這樣的大恩，怎麼能不報答呢？』佛陀說：『我對瞿曇彌也有大恩，她依靠我，認識了佛、法、僧（Buddha, Dharma, Sangha），從而產生了敬信。如果有人依靠善知識（Kalyāṇa-mittatā），

【English Translation】 English version: When Queen Gotami heard these words, she, surrounded by five hundred Shakya women, holding two new robes, went to the Buddha, bowed at his feet, and said to the Buddha: 'Venerable One! I wove these robes myself, and now I offer them to you, hoping you will accept them!' The Buddha said: 'You can donate them to the Sangha (monastic community), and you will receive great rewards!' She repeated her request as before, and the Buddha said: 'You can donate them to the Sangha, I am among the Sangha.' She repeated her request as before, and the Buddha said: 'I will accept one, and donate the other to the Sangha.' Then she accepted the teaching and donated to the Buddha and the Sangha. Gotami again said to the Buddha: 'I wish that women be allowed to leave home and receive full ordination (upasampadā) in the Buddha's true Dharma!' The Buddha said: 'Stop, stop, do not say such things! Why? Because the Buddhas of the past did not allow women to leave home. Those women can rely on the Buddha, shave their heads at home, wear robes, diligently practice, and attain the fruit of the path. The Buddhas of the future will also be like this. I now allow you to take this as the Dharma!' Gotami made three requests as before, and the Buddha did not grant her request three times as before. Then Gotami wept loudly, bowed at his feet, and withdrew.

The Buddha, along with a great assembly of twelve hundred and fifty bhikkhus (monks), traveled among the people from Kapilavastu (city). Gotami and five hundred Shakya women shaved their heads themselves, wore robes, weeping and following behind, always lodging where the World Honored One (Bhagavan) stayed.

The Buddha gradually traveled to Shravasti (city), staying at Jetavana (monastery). Gotami and five hundred Shakya women were weeping at the gate. Ananda (Buddha's attendant) came out in the morning and saw them like this, and asked them the reason. They replied: 'Great Virtue! The World Honored One does not allow women to leave home and receive full ordination, and we are therefore saddened! We hope that you can report to him for us, so that we can fulfill our wishes!' Ananda immediately returned, bowed at the Buddha's feet, and reported the situation in detail to the Buddha. The Buddha stopped Ananda, saying the same as before. Ananda again said to the Buddha: 'The Buddha's mother passed away shortly after his birth. Gotami nursed the World Honored One until he grew up, and has such great kindness, how can we not repay it?' The Buddha said: 'I also have great kindness towards Gotami, because she relies on me, she recognizes the Buddha, Dharma, and Sangha, and thus generates reverence and faith. If someone relies on a good teacher (Kalyāṇa-mittatā),

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識，識佛法僧生信敬者，于彼人所，若以衣食醫藥盡壽供養，所不能報！」阿難復白佛言：「若女人出家受具足戒，能得沙門四道果不？」佛言：「能得！」阿難言：「若得四道，世尊！何為不聽出家受具足戒？」佛言：「今聽瞿曇彌受八不可越法，便是出家得具足戒。何謂八？比丘尼半月應從比丘眾乞教誡人；比丘尼不應于無比丘處夏安居；比丘尼自恣時，應從比丘眾請三事見聞疑罪；式叉摩那學二歲戒已，應在二部僧中受具足戒；比丘尼不得罵比丘，不得於白衣家說比丘破戒、破威儀、破見；比丘尼不得舉比丘罪，而比丘得呵比丘尼；比丘尼犯粗惡罪，應在二部僧中半月行摩那埵，半月行摩那埵已，應各二十僧中求出罪；比丘尼雖受戒百歲，故應禮拜、起迎新受戒比丘。」阿難受教，即出語瞿曇彌：「汝諦聽！我說佛所教。」瞿曇彌更整衣服，遙禮佛足，長跪合掌，一心而聽，阿難具說如上，瞿曇彌言：「猶如年少男女凈潔，自喜沐浴身體，著新凈衣。有人惠與瞻婆花鬘、婆師華鬘、優缽羅華鬘、阿提目多伽花鬘，其人歡喜，兩手棒取舉著頭上。我今頂受世尊法教，亦復如是。」復白阿難：「愿更為我入白世尊云，我已頂受八法！於八法中，欲乞一愿，愿聽比丘尼隨大小禮比丘！如何百歲比丘尼禮新受戒比丘？」

【現代漢語翻譯】 現代漢語譯本： 『如果有人對那些認識、信仰、尊敬佛、佛法、僧伽的人，用衣食醫藥盡其一生供養，也無法報答他們的恩情！』阿難再次對佛說：『如果女人出家受了具足戒，能證得沙門的四道果嗎？』佛說：『能證得！』阿難說：『如果能證得四道果，世尊！為什麼不允許女人出家受具足戒呢？』佛說：『現在允許瞿曇彌接受八條不可違越的戒律，便是出家得到了具足戒。哪八條呢？比丘尼每半個月應當向比丘僧眾請求教誡；比丘尼不應該在沒有比丘的地方進行夏安居；比丘尼在自恣的時候，應當向比丘僧眾請求指出三種罪過——見罪、聞罪、疑罪；式叉摩那（Siksamana，學戒女）學習兩年戒律后，應當在比丘僧團和比丘尼僧團中受具足戒；比丘尼不得辱罵比丘，不得在白衣（在家信徒）家說比丘破戒、破威儀、破見解；比丘尼不得舉發比丘的罪過，而比丘可以呵責比丘尼；比丘尼如果犯了粗惡罪，應當在比丘僧團和比丘尼僧團中進行半個月的摩那埵（Manatva，懺悔）儀式，半個月的摩那埵儀式結束后，應當在各有二十位比丘的比丘僧團和比丘尼僧團中請求出罪；比丘尼即使受戒一百年，仍然應當禮拜、起立迎接新受戒的比丘。』 阿難接受了佛的教誨，立刻出來告訴瞿曇彌：『你仔細聽！我說的是佛所教導的。』瞿曇彌整理好衣服，遙向佛足行禮，長跪合掌，一心聽著，阿難詳細地說了以上這些戒律，瞿曇彌說：『就像年輕的男女，乾淨整潔，喜歡沐浴身體，穿上嶄新干凈的衣服。有人贈送他們瞻婆（Campaka）花鬘、婆師（Varsika）花鬘、優缽羅（Utpala）花鬘、阿提目多伽（Atimuttaka）花鬘，他們會非常歡喜，雙手捧著舉過頭頂。我現在頂戴接受世尊的法教，也是這樣。』 又對阿難說：『希望您再次為我稟告世尊，我已經頂戴接受了這八條戒律！在這八條戒律中，想請求一個願望，希望允許比丘尼無論年長年幼都禮拜比丘！怎麼能讓一百歲的比丘尼禮拜新受戒的比丘呢？』

【English Translation】 English version: 『If someone were to offer clothing, food, medicine, and lifelong support to those who recognize, believe in, and respect the Buddha, the Dharma, and the Sangha, they could not repay their kindness!』 Ananda then said to the Buddha, 『If a woman leaves home and receives the full ordination, can she attain the four stages of the path of a Sramana (ascetic)?』 The Buddha said, 『She can!』 Ananda said, 『If she can attain the four stages, World Honored One! Why do you not allow women to leave home and receive the full ordination?』 The Buddha said, 『Now I allow Gotami (Mahaprajapati Gotami, Buddha's aunt and foster mother) to accept the eight irreversible rules; this is equivalent to leaving home and receiving the full ordination. What are the eight? A Bhikkhuni (nun) should ask the Bhikkhu Sangha (monk community) for instruction every half month; a Bhikkhuni should not reside during the summer retreat in a place where there are no Bhikkhus; when a Bhikkhuni performs the Pavarana (invitation) ceremony, she should ask the Bhikkhu Sangha to point out three kinds of offenses—what was seen, heard, or suspected; a Siksamana (novice nun) who has studied the precepts for two years should receive the full ordination in both the Bhikkhu Sangha and the Bhikkhuni Sangha; a Bhikkhuni must not revile a Bhikkhu, and must not speak of a Bhikkhu's breaking of precepts, improper conduct, or wrong views in the homes of laypeople; a Bhikkhuni must not accuse a Bhikkhu of offenses, but a Bhikkhu may rebuke a Bhikkhuni; if a Bhikkhuni commits a serious offense, she should perform the Manatva (penance) ceremony for half a month in both the Bhikkhu Sangha and the Bhikkhuni Sangha, and after half a month of the Manatva ceremony, she should seek absolution from a Sangha of twenty Bhikkhus and twenty Bhikkhunis; even if a Bhikkhuni has been ordained for a hundred years, she should still bow to and rise to greet a newly ordained Bhikkhu.』 Ananda accepted the Buddha's teaching and immediately went out and said to Gotami, 『Listen carefully! I am speaking of what the Buddha has taught.』 Gotami adjusted her robes, bowed remotely to the Buddha's feet, knelt with palms together, and listened attentively. Ananda explained all the above precepts in detail. Gotami said, 『Just like young men and women, clean and pure, who enjoy bathing their bodies and putting on new and clean clothes. If someone were to give them Campaka (Michelia champaca) garlands, Varsika (Jasminum sambac) garlands, Utpala (blue lotus) garlands, and Atimuttaka (Hiptage benghalensis) garlands, they would be very happy, holding them with both hands and raising them above their heads. Now I accept the World Honored One's Dharma teaching with the same reverence.』 She then said to Ananda, 『I hope you will again inform the World Honored One that I have accepted these eight rules! Among these eight rules, I would like to request one wish, that Bhikkhunis, regardless of age, be allowed to bow to Bhikkhus! How can a Bhikkhuni of a hundred years bow to a newly ordained Bhikkhu?』

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阿難復為白佛，佛告阿難：「若我聽比丘尼隨大小禮比丘者，無有是處。女人有五礙：不得作天帝釋、魔天王、梵天王、轉輪聖王、三界法王。若不聽女人出家受具足戒，佛之正法住世千歲；今聽出家，則減五百年。猶如人家多女少男，當知其家衰滅不久。」又告阿難：「若女人不於我法出家受具足戒，我般泥洹后諸優婆塞、優婆夷，當持四供，隨比丘后，白言：『大德！憐愍我故，受我供養。』若出門見，便當牽臂言：『大德於我有恩，乞暫過坐，使我獲安！』若道路相逢，皆當解發，拂比丘足，布令蹈上。今聽出家，此事殆盡！」阿難聞已，悲恨流淚，白佛言：「世尊！我先不聞，不知此法，求聽女人出家受具足戒。若我先知，豈當三請？」佛告阿難：「勿復啼泣！魔蔽汝心，是故爾耳！今聽女人出家受具足戒，當應隨順我之所制，不得有違；我所不制，不得妄制！」阿難即出，具以佛教語瞿曇彌。瞿曇彌歡喜奉行，即成出家受具足戒。復白阿難：「此五百釋女，今當云何受具足戒？愿更為白！」阿難即以白佛，佛言：「即聽波阇波提比丘尼為作和尚，在比丘十眾中，白四羯磨受具足戒。聽一時羯磨三人，不得至四。」

既受戒已，摩訶波阇波提比丘尼，與五百比丘尼俱到佛所，頭面禮足，白佛言

【現代漢語翻譯】 現代漢語譯本： 阿難再次向佛稟告，佛告訴阿難：『如果我允許比丘尼按照輩分大小向比丘行禮，這是絕對不允許的。女人有五種障礙：不能成為天帝釋（諸天之主），魔天王（欲界之主），梵天王（色界之主），轉輪聖王（統治世界的君主），三界法王（佛）。如果不允許女人出家受具足戒，我的正法可以住世一千年；現在允許她們出家，正法住世的時間就會減少五百年。就像人家裡女兒多兒子少，應當知道這個家庭衰敗的日子不遠了。』 佛又告訴阿難：『如果女人不依我的法出家受具足戒，我涅槃之後，那些優婆塞（男居士）、優婆夷（女居士），就會拿著四種供養，跟在比丘後面，說道：『大德！請您慈悲憐憫我，接受我的供養。』如果出門遇見比丘，便會拉著比丘的手臂說：『大德對我有恩，請您暫時過來坐坐，讓我獲得安樂！』如果道路上相逢，都會解開頭髮，拂拭比丘的腳，鋪在地上讓比丘踩上去。現在允許女人出家，這些事情恐怕都要消失了！』 阿難聽了之後，悲傷懊惱地流下眼淚，對佛說：『世尊！我先前沒有聽聞，不知道這個道理，才請求允許女人出家受具足戒。如果我先前知道，怎麼會三番五次地請求呢？』佛告訴阿難：『不要再哭泣了！魔障蔽了你的心，所以才會這樣！現在允許女人出家受具足戒，應當順從我所制定的戒律，不得違背；我所沒有制定的，不得擅自製定！』 阿難隨即出去，把佛的教誨全部告訴了瞿曇彌（佛的姨母）。瞿曇彌歡喜地接受並遵照執行，隨即完成了出家受具足戒。她又問阿難：『這五百位釋迦族的女子，現在應當如何受具足戒呢？希望您再次稟告佛陀！』阿難隨即稟告了佛，佛說：『就允許波阇波提比丘尼（摩訶波阇波提，佛的姨母）作為和尚，在比丘十眾中，通過白四羯磨（一種受戒儀式）受具足戒。允許一次羯磨三人，不得超過四人。』 受戒完畢后，摩訶波阇波提比丘尼，與五百位比丘尼一同來到佛的住所，頂禮佛足，稟告佛說：

【English Translation】 English version: Ananda again reported to the Buddha, and the Buddha told Ananda: 'If I were to allow Bhikkhunis (female monks) to pay respects to Bhikkhus (male monks) according to seniority, that would be absolutely impossible. Women have five obstacles: they cannot become Sakra (ruler of the devas), Mara (king of the desire realm), Brahma (king of the form realm), a Chakravartin (universal monarch), or the Dharma King of the Three Realms (Buddha). If women are not allowed to leave home and receive the full ordination, my true Dharma can remain in the world for a thousand years; now that they are allowed to leave home, the time the true Dharma remains in the world will be reduced by five hundred years. It is like a family with many daughters and few sons; one should know that the day of that family's decline is not far off.' The Buddha further told Ananda: 'If women do not leave home and receive the full ordination according to my Dharma, after my Parinirvana (death), those Upasakas (male lay devotees) and Upasikas (female lay devotees) will hold the four offerings and follow behind the Bhikkhus, saying: 'Venerable Sirs! Please have compassion on me and accept my offerings.' If they meet a Bhikkhu when going out, they will pull on the Bhikkhu's arm and say: 'Venerable Sir, you have been kind to me; please come and sit for a while so that I may gain peace!' If they meet on the road, they will all loosen their hair, wipe the Bhikkhu's feet, and spread it on the ground for the Bhikkhu to step on. Now that women are allowed to leave home, these things will probably disappear!' Having heard this, Ananda wept with sorrow and regret, and said to the Buddha: 'World Honored One! I had not heard this before and did not know this principle, which is why I requested permission for women to leave home and receive the full ordination. If I had known this beforehand, how could I have requested it three times?' The Buddha told Ananda: 'Do not weep anymore! Mara (demon) has obscured your mind, which is why it was like this! Now that women are allowed to leave home and receive the full ordination, they should follow the precepts that I have established and must not violate them; what I have not established, they must not arbitrarily establish!' Ananda then went out and told Gotami (Buddha's aunt) all of the Buddha's teachings. Gotami joyfully accepted and followed them, and then completed the full ordination. She then asked Ananda: 'How should these five hundred Shakya women now receive the full ordination? I hope you will report to the Buddha again!' Ananda then reported to the Buddha, and the Buddha said: 'Just allow Prajapati Bhikkhuni (Mahaprajapati, Buddha's aunt) to act as the preceptor, and in the assembly of ten Bhikkhus, receive the full ordination through the procedure of four Karmas (a type of ordination ceremony). Allow three people to be ordained at one time, but no more than four.' After receiving the ordination, Mahaprajapati Bhikkhuni, together with five hundred Bhikkhunis, came to the Buddha's residence, prostrated at his feet, and reported to the Buddha saying:

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：「世尊！我等云何著衣？」佛言：「如比丘法。」又白：「云何食？」答言：「聽乞食。」又白：「云何布薩？」答言：「聽別布薩，半月從比丘僧乞教誡人。」又白：「云何結安居？」答言：「聽於屋下結三月安居。」又白：「云何自恣？」答言：「聽別自恣。往比丘僧中，請見聞疑罪。」又白：「云何受迦絺那衣？」答言：「聽白二羯磨四月日受。」又白：「云何畜皮革？」答言：「聽作行來革屣。」又白：「云何滅諍？」佛言：「聽以七滅諍法，滅四事諍。」

爾時諸比丘尼不先授弟子二歲戒，便授大戒，愚癡無知，不能學戒。以是白佛，佛言：「不應爾，犯者突吉羅！應如是：先授二歲不得殺生、二歲不得偷盜、二歲不得淫、二歲不得妄語、二歲不得飲酒、二歲不得非時食。」

時有一比丘尼媒嫁，犯僧伽婆尸沙。不知云何？以是白佛，佛以是事集二部僧，告諸比丘：「聽二部僧白四羯磨與彼比丘尼半月摩那埵。」

彼比丘尼應到僧中，偏袒右肩，脫革屣，禮二部僧足，白言：「大德僧聽！我某甲比丘尼媒嫁，犯僧伽婆尸沙罪，今從僧乞半月摩那埵。愿僧與我半月摩那埵！」如是三乞。

應一比丘唱言：「大德僧聽！此某甲比丘尼媒嫁，犯僧伽婆尸沙罪，從僧乞半月摩那埵。僧今

【現代漢語翻譯】 現代漢語譯本： 『世尊！我們應該如何穿衣？』佛說：『按照比丘（bhiksu，男性出家人）的規矩。』又問：『應該如何飲食？』答：『允許乞食。』又問：『應該如何布薩（posadha，每半月舉行的誦戒儀式）？』答：『允許個別布薩，每半月從比丘僧團請求教誡的人。』又問：『應該如何結夏安居（varsa，雨季期間的禁足修行）？』答：『允許在屋下結三個月的安居。』又問：『應該如何自恣（pravarana，安居結束時的自我檢討儀式）？』答：『允許個別自恣。前往比丘僧團中，請求指出見聞疑罪。』又問：『應該如何接受迦絺那衣（kathina，安居結束後分發的布料）？』答：『允許通過白二羯磨（jnapti-dvitiya-karman，一種僧團決議程式）在四個月內接受。』又問：『應該如何持有皮革？』答：『允許製作行走的革屣（upahana，鞋子）。』又問：『應該如何平息爭端？』佛說：『允許用七滅諍法（saptadhikarana-samatha，平息爭端的七種方法），平息四事爭端。』

當時，一些比丘尼（bhiksuni，女性出家人）沒有先授予弟子兩年的戒律，就授予她們具足戒（upasampada，正式出家戒），（導致這些弟子）愚癡無知，不能學習戒律。因此將此事稟告佛陀，佛說：『不應該這樣，違犯者犯突吉羅（duskrta，一種輕罪）！應該這樣做：先授予兩年不得殺生、兩年不得偷盜、兩年不得邪淫、兩年不得妄語、兩年不得飲酒、兩年不得非時食的戒律。』

當時，有一位比丘尼做媒嫁，犯了僧伽婆尸沙（samghavasesa，僅次於波羅夷的重罪）。（其他比丘尼）不知道該怎麼辦？因此將此事稟告佛陀，佛陀因為這件事召集二部僧團（比丘僧團和比丘尼僧團），告訴諸位比丘：『允許二部僧團通過白四羯磨（jnapti-caturtha-karman，一種更正式的僧團決議程式）給予那位比丘尼半個月的摩那埵（manatva，一種懺悔期）。』

那位比丘尼應該來到僧團中，袒露右肩，脫掉革屣，禮拜二部僧團的腳，稟告說：『大德僧團請聽！我某甲比丘尼做媒嫁，犯了僧伽婆尸沙罪，現在向僧團請求半個月的摩那埵。愿僧團給予我半個月的摩那埵！』這樣請求三次。

應該由一位比丘唱言：『大德僧團請聽！這位某甲比丘尼做媒嫁，犯了僧伽婆尸沙罪，向僧團請求半個月的摩那埵。僧團現在……』

English version: 『Venerable One! How should we wear our robes?』 The Buddha said, 『According to the rules for bhiksus (male monastics).』 Again they asked, 『How should we eat?』 He replied, 『You are allowed to beg for food.』 Again they asked, 『How should we perform the posadha (fortnightly recitation of precepts)?』 He replied, 『You are allowed to perform separate posadha, and every half-month request someone from the bhiksu sangha (community of monks) to give instruction.』 Again they asked, 『How should we observe the varsa (rain retreat)?』 He replied, 『You are allowed to observe the three-month retreat under a roof.』 Again they asked, 『How should we perform the pravarana (end of rain retreat ceremony)?』 He replied, 『You are allowed to perform separate pravarana. Go to the bhiksu sangha and request them to point out any offenses seen, heard, or suspected.』 Again they asked, 『How should we receive the kathina (cloth offered after the rain retreat)?』 He replied, 『You are allowed to receive it through a jnapti-dvitiya-karman (formal act of the sangha requiring a motion and one proclamation) within four months.』 Again they asked, 『How should we keep leather?』 He replied, 『You are allowed to make leather sandals (upahana) for walking.』 Again they asked, 『How should we settle disputes?』 The Buddha said, 『You are allowed to settle the four kinds of disputes using the seven methods of settling disputes (saptadhikarana-samatha).』

At that time, some bhiksunis (female monastics) were ordaining disciples with full ordination (upasampada) without first giving them the two-year training period, resulting in these disciples being foolish, ignorant, and unable to learn the precepts. They reported this to the Buddha, who said, 『This should not be done. Those who do so commit a duskrta (minor offense)! It should be done like this: first give them the two-year training period of not killing, two years of not stealing, two years of not engaging in sexual misconduct, two years of not lying, two years of not drinking alcohol, and two years of not eating at improper times.』

At that time, there was a bhiksuni who acted as a matchmaker, committing a samghavasesa (offense requiring formal meeting of the sangha for absolution). They did not know what to do. They reported this to the Buddha, who gathered the two sanghas (bhiksu and bhiksuni sanghas) because of this matter and told the bhiksus, 『Allow the two sanghas to give that bhiksuni a half-month of manatva (probation) through a jnapti-caturtha-karman (formal act of the sangha requiring a motion and four proclamations).』

That bhiksuni should come to the sangha, expose her right shoulder, remove her leather sandals, and bow at the feet of the two sanghas, and report, 『Venerable sangha, please listen! I, bhiksuni so-and-so, acted as a matchmaker, committing a samghavasesa offense. Now I request a half-month of manatva from the sangha. May the sangha grant me a half-month of manatva!』 She should request this three times.

One bhiksu should announce, 『Venerable sangha, please listen! This bhiksuni so-and-so acted as a matchmaker, committing a samghavasesa offense, and requests a half-month of manatva from the sangha. The sangha now…』

【English Translation】 English version: 『Venerable One! How should we wear our robes?』 The Buddha said, 『According to the rules for bhiksus (male monastics).』 Again they asked, 『How should we eat?』 He replied, 『You are allowed to beg for food.』 Again they asked, 『How should we perform the posadha (fortnightly recitation of precepts)?』 He replied, 『You are allowed to perform separate posadha, and every half-month request someone from the bhiksu sangha (community of monks) to give instruction.』 Again they asked, 『How should we observe the varsa (rain retreat)?』 He replied, 『You are allowed to observe the three-month retreat under a roof.』 Again they asked, 『How should we perform the pravarana (end of rain retreat ceremony)?』 He replied, 『You are allowed to perform separate pravarana. Go to the bhiksu sangha and request them to point out any offenses seen, heard, or suspected.』 Again they asked, 『How should we receive the kathina (cloth offered after the rain retreat)?』 He replied, 『You are allowed to receive it through a jnapti-dvitiya-karman (formal act of the sangha requiring a motion and one proclamation) within four months.』 Again they asked, 『How should we keep leather?』 He replied, 『You are allowed to make leather sandals (upahana) for walking.』 Again they asked, 『How should we settle disputes?』 The Buddha said, 『You are allowed to settle the four kinds of disputes using the seven methods of settling disputes (saptadhikarana-samatha).』

At that time, some bhiksunis (female monastics) were ordaining disciples with full ordination (upasampada) without first giving them the two-year training period, resulting in these disciples being foolish, ignorant, and unable to learn the precepts. They reported this to the Buddha, who said, 『This should not be done. Those who do so commit a duskrta (minor offense)! It should be done like this: first give them the two-year training period of not killing, two years of not stealing, two years of not engaging in sexual misconduct, two years of not lying, two years of not drinking alcohol, and two years of not eating at improper times.』

At that time, there was a bhiksuni who acted as a matchmaker, committing a samghavasesa (offense requiring formal meeting of the sangha for absolution). They did not know what to do. They reported this to the Buddha, who gathered the two sanghas (bhiksu and bhiksuni sanghas) because of this matter and told the bhiksus, 『Allow the two sanghas to give that bhiksuni a half-month of manatva (probation) through a jnapti-caturtha-karman (formal act of the sangha requiring a motion and four proclamations).』

That bhiksuni should come to the sangha, expose her right shoulder, remove her leather sandals, and bow at the feet of the two sanghas, and report, 『Venerable sangha, please listen! I, bhiksuni so-and-so, acted as a matchmaker, committing a samghavasesa offense. Now I request a half-month of manatva from the sangha. May the sangha grant me a half-month of manatva!』 She should request this three times.

One bhiksu should announce, 『Venerable sangha, please listen! This bhiksuni so-and-so acted as a matchmaker, committing a samghavasesa offense, and requests a half-month of manatva from the sangha. The sangha now…』

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與半月摩那埵。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲比丘尼媒嫁，犯僧伽婆尸沙罪，從僧乞半月摩那埵。僧今與半月摩那埵。誰諸長老忍，默然；不忍者，說。」如是三說。

「僧已與某甲比丘尼半月摩那埵竟；僧忍，默然故。是事如是持。」

僧既與行摩那埵，應晨起掃灑比丘尼住處諸房，泥治壁地，應有水處皆取令滿，諸有可作皆應作之；若客比丘尼來、比丘尼去，亦皆應白。又應將一比丘尼為伴至比丘住處，若有可作，皆應如上作之；若客比丘來、若比丘去，亦皆應白；日欲暮，還比丘尼住處。如是半月行已，於二部僧各二十人中，求出罪羯磨，如比丘法。

時諸比丘尼不禮比丘，無人教誡，愚癡無知，不能學戒。以是白佛，佛呵責言：「我先說八不可越法，百歲比丘尼禮新受戒比丘。云何於今而不禮敬？」呵已，告諸比丘：「從今聽諸比丘隨次禮上座；諸比丘尼禮一切比丘，亦隨次自相禮；式叉摩那禮一切比丘、比丘尼，亦隨次自相禮；沙彌亦如是；沙彌尼禮一切比丘、比丘尼、式叉摩那、沙彌，亦隨次自相禮。」

有比丘尼在高處禮下處比丘、或在比丘后、或於傍邊禮、或手捉足、或膝著地禮。以是白佛，佛言：「皆不應爾！聽比丘尼去比丘不近不遠，合掌

【現代漢語翻譯】 現代漢語譯本：與半月摩那埵（Mānatta，一種懺悔期）。若僧眾時間已到，請僧眾聽取。稟白如是： 『大德僧眾請聽！這位某甲比丘尼因為媒嫁，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）罪，現在向僧眾請求半月摩那埵。僧眾現在給予她半月摩那埵。哪位長老同意，就默然；不同意的，請說出來。』如此重複三次。 『僧眾已經給予某甲比丘尼半月摩那埵完畢；僧眾同意，所以默然。此事就這樣決定。』 僧眾既然已經給予了行摩那埵的比丘尼，她應該早晨起來打掃比丘尼住所的各個房間，用泥修補墻壁和地面，應該有水的地方都打滿水，所有可以做的事情都應該做；如果有客比丘尼來或比丘尼離開，也都要稟告。還要帶一位比丘尼作為同伴到比丘的住所，如果有可以做的事情，都應該像上面一樣做；如果有客比丘來或比丘離開，也都要稟告；太陽快落山時，返回比丘尼的住所。這樣半個月行完后，在二部僧（比丘僧團和比丘尼僧團）各二十人中，請求出罪羯磨（Kamma，一種宗教儀式），如同比丘的規定一樣。 當時，一些比丘尼不禮敬比丘，沒有人教導勸誡，愚癡無知，不能學習戒律。因此稟告佛陀，佛陀呵斥說：『我先前說了八不可越法，百歲的比丘尼也要禮敬新受戒的比丘。為什麼現在不禮敬呢？』呵斥之後，告訴諸位比丘：『從今以後，允許諸位比丘按照順序禮敬上座；諸位比丘尼禮敬一切比丘，也按照順序互相禮敬；式叉摩那（Śikṣamāṇā，預備沙彌尼）禮敬一切比丘、比丘尼，也按照順序互相禮敬；沙彌（Śrāmaṇera，出家男眾）也像這樣；沙彌尼（Śrāmaṇerī，出家女眾）禮敬一切比丘、比丘尼、式叉摩那、沙彌，也按照順序互相禮敬。』 有比丘尼在高處禮敬在低處的比丘，或者在比丘身後，或者在旁邊禮敬，或者用手抓住比丘的腳，或者雙膝跪地禮敬。因此稟告佛陀，佛陀說：『都不應該這樣！允許比丘尼去離比丘不近不遠的地方，合掌（añjali，一種表示尊敬的手勢）。』

【English Translation】 English version: With half-month Mānatta (a period of probation). If the Saṃgha's time has arrived, may the Saṃgha listen. Let it be announced thus: 'Venerable Saṃgha, listen! This Bhikṣuṇī (nun) named so-and-so, due to acting as a matchmaker, has committed a Saṃghāvaśeṣa (a serious offense requiring penance) offense, and now requests a half-month Mānatta from the Saṃgha. The Saṃgha now grants her a half-month Mānatta. Whoever among the elders approves, let them remain silent; whoever disapproves, let them speak.' This should be repeated three times. 'The Saṃgha has completed granting the half-month Mānatta to Bhikṣuṇī so-and-so; the Saṃgha approves, hence the silence. Let this matter be thus maintained.' Since the Saṃgha has granted Mānatta, she should rise early in the morning and sweep and clean all the rooms of the Bhikṣuṇī residence, repair the walls and floors with mud, fill all places where water should be, and do all that can be done. If guest Bhikṣuṇīs arrive or Bhikṣuṇīs depart, she should also report it. She should also take a Bhikṣuṇī as a companion to the Bhikṣu's (monk's) residence, and if there is anything to be done, she should do it as above. If guest Bhikṣus arrive or Bhikṣus depart, she should also report it. As evening approaches, she should return to the Bhikṣuṇī residence. After performing this for half a month, she should request an expiation Kamma (a formal act of the Saṃgha) from twenty members of each of the two Saṃghas (the Bhikṣu Saṃgha and the Bhikṣuṇī Saṃgha), according to the rules for Bhikṣus. At that time, some Bhikṣuṇīs did not pay respects to Bhikṣus, and there was no one to teach or admonish them. They were foolish and ignorant, and unable to learn the precepts. Therefore, this was reported to the Buddha. The Buddha rebuked them, saying, 'I previously stated the eight irreversible rules, that even a hundred-year-old Bhikṣuṇī must pay respects to a newly ordained Bhikṣu. Why do you not pay respects now?' After rebuking them, he told the Bhikṣus, 'From now on, allow the Bhikṣus to pay respects to the senior monks in order; the Bhikṣuṇīs should pay respects to all Bhikṣus, and also pay respects to each other in order; the Śikṣamāṇās (female trainees) should pay respects to all Bhikṣus and Bhikṣuṇīs, and also pay respects to each other in order; the Śrāmaṇeras (male novices) should do likewise; the Śrāmaṇerīs (female novices) should pay respects to all Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, and Śrāmaṇeras, and also pay respects to each other in order.' Some Bhikṣuṇīs paid respects to Bhikṣus who were in a lower place from a higher place, or behind the Bhikṣus, or beside them, or by grasping their feet, or by kneeling on the ground. Therefore, this was reported to the Buddha. The Buddha said, 'All of this should not be done! Allow the Bhikṣuṇīs to go to a place not too near and not too far from the Bhikṣus, and join their palms together (añjali, a gesture of respect).'

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低頭，作是言：『和南。』」

時諸比丘尼髮長，佛言：「應求女人剃之。若無女人，聽使男子；但不得獨、不得令捉，有餘比丘尼伴為捉，然後使剃。」

時諸比丘尼，從比丘尼受經，誦不能得。復有一比丘尼，從比丘尼受一波羅提木叉，多日不能得。后從比丘受即得。以是白佛，佛言：「聽比丘尼從比丘受經。若經中有粗惡語，聽書授；若不知書，聽隔障授；若無障隔，聽相背授。」

有諸比丘尼與比丘共布薩，見比丘犯罪，便欲舉之。以是白佛，佛言：「比丘尼不得共比丘布薩。應半月請一比丘，令從比丘僧乞教誡人。」

諸比丘不肯為乞，佛言：「聽比丘尼為作供養，缽囊、漉水囊、腰繩、香油、前食、后食。」

或未布薩為白、或已布薩乃白，佛言：「不應爾！應于唱說不來諸比丘欲清凈時，從坐起，在僧前立，白言：『大德僧聽！某精舍和合比丘尼僧，頂禮和合比丘僧足，乞教誡人。』」

若僧先已差教誡人，上座應答：「從某甲比丘受。」若僧無所差人，有能說法者，應答：「往某甲比丘邊受。」若復無者，應答：「此無差教誡人，又無能說法者。汝等莫放逸！」

諸比丘尼明日應來問：「乞教誡比丘竟，為白僧不？」此比丘應傳上座語，語之。

【現代漢語翻譯】 現代漢語譯本： 低著頭，這樣說道：『和南（敬禮）。』 當時一些比丘尼頭髮長了，佛陀說：『應該找女人為她們剃髮。如果沒有女人，允許讓男子剃髮；但不得單獨進行，不得讓男子觸控身體，要有其他比丘尼陪伴扶持，然後才能剃髮。』 當時一些比丘尼，從比丘尼那裡學習經典，誦讀卻不能掌握。又有一位比丘尼，從比丘尼那裡學習一部波羅提木叉（戒律），多日都不能掌握。後來從比丘那裡學習就掌握了。因此將此事稟告佛陀，佛陀說：『允許比丘尼從比丘那裡學習經典。如果經典中有粗俗惡劣的言語，允許書寫下來傳授；如果不知道書寫，允許隔著屏障傳授；如果沒有屏障，允許背對著傳授。』 有些比丘尼與比丘一起舉行布薩（懺悔儀式），見到比丘犯戒，便想檢舉他們。因此將此事稟告佛陀，佛陀說：『比丘尼不得與比丘一起舉行布薩。應該每半個月請求一位比丘，讓他從比丘僧團請求教誡人。』 眾比丘不肯為她們請求，佛陀說：『允許比丘尼為他們做供養，如缽囊、漉水囊、腰繩、香油、前食、后食。』 或者尚未布薩就稟告，或者已經布薩才稟告，佛陀說：『不應該這樣！應該在唱誦宣告未到來的比丘想要清凈時，從座位起身，在僧團前站立，稟告說：『大德僧眾請聽！某精舍和合的比丘尼僧團，頂禮和合的比丘僧團的足，請求教誡人。』 如果僧團先前已經指派了教誡人，上座應該回答：『從某甲比丘那裡接受教誡。』如果僧團沒有指派人，有能說法的人，應該回答：『去某甲比丘那裡接受教誡。』如果再沒有這樣的人，應該回答：『這裡沒有指派的教誡人，也沒有能說法的人。你們不要放逸！』 眾比丘尼第二天應該來問：『請求教誡比丘的事已經完畢，是否稟告了僧團？』這位比丘應該轉達上座的話，告訴她們。

【English Translation】 English version: Bowing their heads, they would say: 'Namo (Homage).' At that time, some Bhikkhunis' (female monastic) hair had grown long, the Buddha said: 'You should seek women to shave it for them. If there are no women, it is permissible to have men do it; but it must not be done alone, and they must not be touched. Other Bhikkhunis must be present to support them, and then they may be shaved.' At that time, some Bhikkhunis, learning the Sutras (discourses) from Bhikkhunis, were unable to master them through recitation. And there was one Bhikkhuni who, learning a Pratimoksha (code of monastic discipline) from a Bhikkhuni, was unable to master it for many days. Later, she mastered it immediately after learning it from a Bhikkhu (male monastic). Because of this, they reported it to the Buddha, and the Buddha said: 'It is permissible for Bhikkhunis to learn the Sutras from Bhikkhus. If there are coarse or evil words in the Sutras, it is permissible to transmit them in writing; if they do not know how to write, it is permissible to transmit them with a screen in between; if there is no screen, it is permissible to transmit them back to back.' Some Bhikkhunis, holding the Uposatha (observance day) with Bhikkhus, saw Bhikkhus committing offenses and wanted to accuse them. Because of this, they reported it to the Buddha, and the Buddha said: 'Bhikkhunis must not hold the Uposatha with Bhikkhus. They should request a Bhikkhu every half month, and have him request an instructor from the Bhikkhu Sangha (monastic community).' The Bhikkhus were unwilling to make the request for them, and the Buddha said: 'It is permissible for the Bhikkhunis to make offerings to them, such as bowl bags, water strainers, waist cords, fragrant oil, morning food, and afternoon food.' Either they reported before the Uposatha or they reported after the Uposatha, and the Buddha said: 'It should not be like that! When the Bhikkhus who have not arrived are chanting and declaring their desire for purity, they should rise from their seats, stand before the Sangha, and report: 'Venerable Sangha, listen! The harmonious Bhikkhuni Sangha of such-and-such a monastery bows at the feet of the harmonious Bhikkhu Sangha and requests an instructor.' If the Sangha has previously appointed an instructor, the senior monk should answer: 'Receive instruction from Bhikkhu so-and-so.' If the Sangha has not appointed anyone, and there is someone who can expound the Dharma, he should answer: 'Go to Bhikkhu so-and-so to receive instruction.' If there is no such person, he should answer: 'There is no appointed instructor here, nor is there anyone who can expound the Dharma. Do not be negligent!' The Bhikkhunis should come the next day and ask: 'Has the request for an instructing Bhikkhu been completed, and has it been reported to the Sangha?' This Bhikkhu should convey the words of the senior monk to them.

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有諸比丘尼，共比丘自恣。比丘尼欲往阿練若處就比丘自恣，道中遇賊、水、火，有命難、梵行難、衣缽難；又更相待，稽留自恣。以是白佛，佛言：「比丘尼不得共比丘自恣，應別自恣，從比丘僧請見聞疑罪。」

時聚落中無比丘，諸比丘尼往阿練若處請見聞疑罪，或道遠不達、或彼比丘不為和合，遂不得請。以是白佛，佛言：「聽阿練若處比丘為比丘尼來聚落自恣、為其和合。諸比丘尼應先集眾自恣，然後差比丘尼，就比丘僧請見聞疑罪。」

至已，偏袒右肩，脫革屣，遙禮僧足。然後入僧中，合掌曲身，白言：「某精舍和合，比丘尼僧頂禮和合比丘僧足。我等比丘尼僧和合，請大德僧自恣說見聞疑罪。」如是三請。

時諸比丘語波阇波提比丘尼言：「汝無和尚，不成出家受具足戒。」彼便生疑，以是白佛，佛言：「汝受八不可越法時，已是出家受具足戒。」

有比丘尼誘弄比丘言：「我是族姓，禮儀備舉，女工具足。」意欲給侍彼比丘，便生染著心，不復樂道，遂致反俗。諸比丘以是白佛。佛言：「比丘尼不應誘弄比丘，犯者突吉羅！」

有諸比丘尼來比丘住處，或露胸脅、或露髀膞，諸比丘見生染著心，不復樂道，遂致反俗。諸比丘以是白佛，佛言：「不應爾！從今不聽比丘

【現代漢語翻譯】 現代漢語譯本： 有幾位比丘尼和比丘一起進行自恣（pravāraṇā，僧團在雨季安居結束時的儀式，允許互相指出過失）。比丘尼們想去阿練若處（arañña，遠離人煙的修行場所）向比丘們自恣，但在路上遇到盜賊、洪水、火災，面臨生命危險、破戒危險、衣缽被毀的危險；而且互相等待，耽誤了自恣的時間。她們將此事稟告佛陀，佛陀說：『比丘尼不得和比丘一起自恣，應當分別自恣，然後從比丘僧團請求說見、聞、疑罪。』

當時聚落中沒有比丘，比丘尼們前往阿練若處請求說見聞疑罪，有的路途遙遠無法到達，有的比丘不願為她們和合（saṃgha，僧團），於是無法請求。她們將此事稟告佛陀，佛陀說：『允許阿練若處的比丘爲了比丘尼來到聚落自恣，為她們和合。比丘尼們應當先集合僧眾自恣，然後派遣比丘尼，去比丘僧團請求說見聞疑罪。』

到達后，偏袒右肩，脫掉革屣（皮鞋），遙向僧團禮足。然後進入僧團中，合掌彎腰，稟告說：『某精舍（vihāra，寺院）和合，比丘尼僧團頂禮和合比丘僧團的足。我們比丘尼僧團和合，請大德僧團自恣說見聞疑罪。』這樣請求三次。

當時，一些比丘對比丘尼波阇波提（Prajāpatī，佛陀的姨母，也是第一位比丘尼）說：『你沒有和尚（upādhyāya，戒師），沒有完成出家受具足戒（upasampadā，比丘或比丘尼正式成為僧侶的儀式）。』她因此產生疑惑，將此事稟告佛陀，佛陀說：『你接受八不可越法（aṣṭagaru-dharma，比丘尼必須遵守的八條重要戒律）時，就已經出家受具足戒了。』

有一位比丘尼引誘戲弄比丘說：『我是名門望族，禮儀周全，女紅技藝精湛。』意圖侍奉那位比丘，使他生起染著心，不再喜歡修行，最終還俗。比丘們將此事稟告佛陀。佛陀說：『比丘尼不應當引誘戲弄比丘，違犯者犯突吉羅（duṣkṛta，一種輕微的罪過）！』

有些比丘尼來到比丘的住所，有的袒露胸部和脅部，有的袒露腿部和小腿，比丘們看見後生起染著心，不再喜歡修行，最終還俗。比丘們將此事稟告佛陀，佛陀說：『不應該這樣！從今以後不允許比丘……』

【English Translation】 English version: There were some bhikkhunis (female monastic) who were doing pravāraṇā (the ceremony marking the end of the rainy season retreat, during which monastics can point out each other's faults) together with bhikkhus (male monastic). The bhikkhunis wanted to go to a arañña (secluded place for practice) to do pravāraṇā with the bhikkhus, but on the way they encountered thieves, floods, and fire, facing danger to their lives, danger to their vows, and danger of losing their robes and bowls; moreover, they waited for each other, delaying the pravāraṇā. They reported this to the Buddha, and the Buddha said: 'Bhikkhunis should not do pravāraṇā together with bhikkhus, they should do pravāraṇā separately, and then request the bhikkhu sangha (monastic community) to speak about what they have seen, heard, or suspected.'

At that time, there were no bhikkhus in the village, so the bhikkhunis went to the arañña to request the speaking of seen, heard, or suspected offenses, but some were unable to reach it due to the distance, and some bhikkhus were unwilling to assemble for them, so they were unable to make the request. They reported this to the Buddha, and the Buddha said: 'I allow the bhikkhus in the arañña to come to the village for the bhikkhunis to do pravāraṇā, and to assemble for them. The bhikkhunis should first gather the sangha and do pravāraṇā, and then send a bhikkhuni to request the bhikkhu sangha to speak about what they have seen, heard, or suspected.'

Having arrived, they bared their right shoulder, took off their leather sandals, and bowed to the feet of the sangha from afar. Then they entered the sangha, joined their palms, bent their bodies, and reported: 'The sangha of such-and-such vihāra (monastery) is in harmony, the bhikkhuni sangha bows to the feet of the harmonious bhikkhu sangha. We, the bhikkhuni sangha, are in harmony, and request the venerable sangha to do pravāraṇā and speak about what they have seen, heard, or suspected.' They requested in this way three times.

At that time, some bhikkhus said to the bhikkhuni Prajāpatī (Buddha's aunt and the first bhikkhuni): 'You do not have an upādhyāya (preceptor), and have not completed the upasampadā (ordination ceremony).' She became doubtful, and reported this to the Buddha, and the Buddha said: 'When you accepted the aṣṭagaru-dharma (eight weighty rules for bhikkhunis), you had already been ordained.'

There was a bhikkhuni who enticed and teased a bhikkhu, saying: 'I am from a noble family, my manners are complete, and my needlework skills are perfect.' She intended to serve that bhikkhu, causing him to develop attachment, and no longer enjoy practicing, eventually leading him to return to lay life. The bhikkhus reported this to the Buddha. The Buddha said: 'Bhikkhunis should not entice and tease bhikkhus, those who violate this commit a duṣkṛta (minor offense)!'

Some bhikkhunis came to the place where the bhikkhus were staying, some exposing their chests and sides, and some exposing their thighs and calves. The bhikkhus, seeing this, developed attachment, and no longer enjoyed practicing, eventually leading them to return to lay life. The bhikkhus reported this to the Buddha, and the Buddha said: 'This should not be! From now on, bhikkhus are not allowed to...'

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尼入比丘住處！」

既不得入，便無教誡，愚闇無知，不能學戒。以是白佛，佛言：「若如法比丘尼聽入，亦應喚來。」

既喚不來，佛言：「喚不來，突吉羅！」

時諸比丘尼不共比丘語，無人教誡，愚闇無知，不能學戒。諸比丘尼以是白佛，佛言：「不應爾，犯者突吉羅！」

時優蹉比丘尼數數犯罪，比丘尼僧與作不見罪羯磨，便啼哭言：「我愚癡，僧與我作不見罪羯磨，我或於中更犯粗罪！愿僧為我解此羯磨！」諸比丘尼以是白佛，佛言：「不應為解羯磨，應白二羯磨差一比丘尼伴之，共語、共同行止。」

一比丘尼唱言：「阿姨僧聽！今差某甲比丘尼，伴優蹉比丘尼共語、共同行止。若僧時到僧忍聽。白如是。」

「阿姨僧聽！今差某甲比丘尼，伴優蹉比丘尼共語、共同行止。誰諸阿姨忍，默然；不忍者，說。僧已差某甲比丘尼，伴優蹉比丘尼竟；僧忍，默然故。是事如是持。」

有比丘尼月水出，污腳及衣；入聚落乞食，諸白衣見譏呵。佛言：「若比丘尼月水出時，不聽入聚落乞食。聽聚糧，亦聽弟子併爲乞；若無弟子，聽著月水衣乞食。」

有諸貴姓女出家不著覆肩衣，諸白衣見其肩臂，共調弄之，皆懷慚恥。諸比丘尼以是白佛，佛言：「聽著覆肩衣

【現代漢語翻譯】 現代漢語譯本： 『不要進入比丘的住所！』

既然不能進入，就沒有人教導和告誡，她們愚昧無知，無法學習戒律。因此，她們將此事稟告佛陀，佛陀說：『如果如法的比丘尼允許進入，也應該叫她們來。』

既然叫不來，佛陀說：『叫不來，犯突吉羅（Dukkata，惡作罪）！』

當時，一些比丘尼不與比丘交談，沒有人教導和告誡，她們愚昧無知，無法學習戒律。比丘尼們將此事稟告佛陀，佛陀說：『不應該這樣，違犯者犯突吉羅！』

當時，優蹉（Uccā）比丘尼屢次犯戒，比丘尼僧團對她作了『不見罪羯磨』（Ubbāhika-kamma，屏棄罪羯磨），她便啼哭說：『我愚癡，僧團對我作了不見罪羯磨，我或許在其中會犯更嚴重的罪！希望僧團為我解除這個羯磨！』比丘尼們將此事稟告佛陀，佛陀說：『不應該為她解除羯磨，應該通過白二羯磨（Ñatti-dutiya-kamma，兩次宣告羯磨）差遣一位比丘尼陪伴她，一起交談、一起行動。』

一位比丘尼唱言：『阿姨僧團請聽！現在差遣某甲（某甲）比丘尼，陪伴優蹉比丘尼一起交談、一起行動。如果僧團認為時機已到，僧團就忍可。稟白如是。』

『阿姨僧團請聽！現在差遣某甲比丘尼，陪伴優蹉比丘尼一起交談、一起行動。哪位阿姨能夠忍可，就默然；不能忍可的，請說出來。僧團已經差遣某甲比丘尼，陪伴優蹉比丘尼完畢；僧團忍可，因為默然的緣故。此事就這樣執行。』

有比丘尼月經來潮，弄髒了腳和衣服；進入村落乞食，一些在家信徒看見了就譏諷呵斥。佛陀說：『如果比丘尼月經來潮時，不允許進入村落乞食。允許儲存糧食，也允許弟子們一起為她乞食；如果沒有弟子，允許穿著月經期的衣服乞食。』

有一些出身高貴的女子出家，不穿覆蓋肩膀的衣服，一些在家信徒看見她們的肩膀和手臂，就調戲她們，她們都感到慚愧。比丘尼們將此事稟告佛陀，佛陀說：『允許穿覆蓋肩膀的衣服。』

【English Translation】 English version: 『Do not enter the dwelling place of the Bhikkhus!』

Since they were not allowed to enter, there was no instruction or admonishment, and being ignorant and unknowing, they could not learn the precepts. They reported this to the Buddha, who said, 『If the Bhikkhunis are properly allowed to enter, they should also be summoned.』

Since they could not be summoned, the Buddha said, 『If they cannot be summoned, it is a Dukkata (misdeed)!』

At that time, some Bhikkhunis did not speak with the Bhikkhus, and without instruction or admonishment, they were ignorant and unknowing, unable to learn the precepts. The Bhikkhunis reported this to the Buddha, who said, 『It should not be so; whoever violates this commits a Dukkata!』

At that time, the Bhikkhuni Uccā (Uccā) repeatedly committed offenses, and the Sangha of Bhikkhunis performed the Ubbāhika-kamma (act of suspension) against her. She then wept and said, 『I am foolish, and the Sangha has performed the Ubbāhika-kamma against me; I may commit even more serious offenses because of this! I wish the Sangha would undo this kamma for me!』 The Bhikkhunis reported this to the Buddha, who said, 『The kamma should not be undone for her; a Bhikkhuni should be appointed to accompany her through a Ñatti-dutiya-kamma (motion with one formal announcement), to converse with her and to conduct herself with her.』

One Bhikkhuni announced, 『Venerable Sangha, please listen! The Bhikkhuni named So-and-so (So-and-so) is now appointed to accompany the Bhikkhuni Uccā, to converse with her and to conduct herself with her. If the Sangha deems it the right time, let the Sangha approve. This is the announcement.』

『Venerable Sangha, please listen! The Bhikkhuni named So-and-so is now appointed to accompany the Bhikkhuni Uccā, to converse with her and to conduct herself with her. Whoever among the Venerable Ones approves, let them remain silent; whoever does not approve, let them speak. The Sangha has now appointed the Bhikkhuni named So-and-so to accompany the Bhikkhuni Uccā; the Sangha approves, because of its silence. This matter is to be carried out accordingly.』

There was a Bhikkhuni who, during her menstruation, soiled her feet and clothes; when she entered the village to beg for food, some laypeople saw her and ridiculed her. The Buddha said, 『If a Bhikkhuni is menstruating, she is not allowed to enter the village to beg for food. She is allowed to store food, and her disciples are also allowed to beg for her; if she has no disciples, she is allowed to beg for food wearing her menstrual clothes.』

Some women from noble families who had gone forth did not wear robes covering their shoulders, and some laypeople, seeing their shoulders and arms, teased them, and they all felt ashamed. The Bhikkhunis reported this to the Buddha, who said, 『They are allowed to wear robes covering their shoulders.』

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！」

時諸比丘尼弟子學二歲戒不合意，便與受具足戒。佛言：「不應爾，犯者突吉羅！從今聽合和尚、阿阇梨意，乃為集十眾。」

至受戒處，將欲受戒人著眼見，耳不聞處，和尚應為求羯磨師及教誡師。得已，羯磨師應羯磨教誡師，令出外教，唱言：「阿姨僧聽！某甲求某甲受具足戒，某甲作教誡師。若僧時到僧忍聽。白如是。」

彼教誡師應行初法，先問和尚：「此欲受具足戒人，學二歲戒日滿不？衣缽具不？」若言不具，應語令具；若言具，復應問：「為是己有？為是借？」若言借，應語借主舍與；然後乃往欲受戒人所，語言：「汝莫恐怖，須臾當著汝于高勝處！」

若先不諳悉，應小披衣觀看，無遮受戒法不？問言：「何者是汝僧伽梨、憂多羅僧、安陀會、覆肩衣、水浴衣？」彼若不識，應語令識。次與受衣缽，如比丘中說。

復應語言：「汝某甲聽！今是實語時，我今問汝，若有當言有，若無當言無。女人有如是病：癩病、白癩病、干痟病、癲狂病、癰疽、漏病、脂出病，如是等重病，汝有不？不負債不？非他婦不？夫主聽不？不屬官不？非婢不？是人不？是女人不？女根具足不？汝非黃門不？非石女不？非二道合不？月水出不？不常出不？學二歲戒日滿不？已求和尚未

【現代漢語翻譯】 現代漢語譯本： 當時，一些比丘尼弟子學習兩年戒律后不滿意，就為她們授了具足戒。佛說：『不應該這樣做！違犯者犯突吉羅（Dukkata，惡作）罪！從今以後，允許集合和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）的意見，才能組成十人僧團。』 到達授戒的地方，將要受戒的人安置在眼睛能看到、耳朵聽不到的地方，和尚應該為她請求羯磨師（Karmacarya，羯磨阿阇梨，負責主持羯磨儀式者）和教誡師（Anusasakacarya，教授戒律者）。得到允許后，羯磨師應該告知教誡師，讓她出去教導，並唱言：『阿姨（Ayye，對尼姑的尊稱）僧團請聽！某甲（Mǒu jiǎ，受戒者的代稱）請求某甲受具足戒，某甲作為教誡師。如果僧團時間允許，僧團同意。稟白完畢。』 那位教誡師應該進行初步的教導，先問和尚：『這位要受具足戒的人，學習兩年戒律的時間滿了嗎？衣缽（Cīvara-patra，袈裟和缽）具備了嗎？』如果說不具備，應該告訴她去準備；如果說具備了，又應該問：『這是自己擁有的？還是借的？』如果說是借的，應該告訴她去請求借主捨棄給她；然後才去到要受戒的人那裡，告訴她：『你不要害怕，一會兒將把你安置在高勝之處！』 如果事先不熟悉，應該稍微披上衣服觀察，有沒有遮蓋受戒的法器？問她說：『哪個是你的僧伽梨（Sanghati，重衣）、憂多羅僧（Uttarasanga，上衣）、安陀會（Antarvasa，內衣）、覆肩衣（Samkaksika，覆肩衣）、水浴衣（ উদকসাতিকা，沐浴時穿的衣服）？』如果她不認識，應該告訴她讓她認識。然後給她授衣缽，如比丘中所說。 又應該告訴她說：『你某甲聽著！現在是說實話的時候，我現在問你，如果有就說有，如果沒有就說沒有。女人有這樣的疾病：癩病（Kustha，麻風病）、白癩病（Kilasa，白癜風）、干痟病（Sosa，肺結核）、癲狂病（Apasmara，癲癇）、癰疽（Gandamala，淋巴結核）、漏病（ भगंदर，痔瘡或瘺管）、脂出病（Medoroga，脂肪代謝疾病），像這樣的重病，你有沒有？不欠債嗎？不是別人的妻子嗎？丈夫允許嗎？不屬於官府管轄嗎？不是奴婢嗎？是人嗎？是女人嗎？女根具足嗎？你不是黃門（Pandaka，太監）嗎？不是石女（Vandhya，不能生育的女子）嗎？不是雙性人嗎？月經正常嗎？不是經常出血嗎？學習兩年戒律的時間滿了嗎？已經請求和尚了嗎？』

【English Translation】 English version: At that time, some Bhikkhuni (female monastic) disciples, after studying the two-year precepts, were not satisfied, and the Bhikkhunis gave them full ordination. The Buddha said, 'It should not be so! One who violates this commits a Dukkata (misdeed) offense! From now on, allow the agreement of the Upadhyaya (preceptor) and Acarya (teacher) to form a Sangha (community) of ten.' Upon arriving at the place of ordination, the one to be ordained should be placed where she can be seen but not heard. The Upadhyaya should request a Karmacarya (officiating teacher) and an Anusasakacarya (instructing teacher) for her. Having obtained permission, the Karmacarya should inform the Anusasakacarya, instructing her to go out and teach, and announce, 'Ayye (venerable nuns), the Sangha listens! So-and-so requests full ordination from so-and-so, and so-and-so is the instructing teacher. If the Sangha is ready, let the Sangha consent. This is announced.' That Anusasakacarya should conduct the initial instruction, first asking the Upadhyaya, 'Has this person desiring full ordination completed the two-year training period? Are the robes and bowl (Cīvara-patra) complete?' If it is said that they are not complete, she should be told to prepare them; if it is said that they are complete, she should be asked, 'Are these her own? Or are they borrowed?' If they are borrowed, she should be told to request the lender to relinquish them to her; then she should go to the one to be ordained and tell her, 'Do not be afraid, in a moment you will be placed in a high and excellent place!' If she is not familiar beforehand, she should be slightly clothed and observed to see if there are any objects covering the ordination instruments. Ask her, 'Which is your Sanghati (outer robe), Uttarasanga (upper robe), Antarvasa (inner robe), Samkaksika (shoulder covering), and Udakasatika (bathing cloth)?' If she does not recognize them, she should be told to recognize them. Then give her the robes and bowl, as described among the Bhikkhus (male monastics). Again, she should be told, 'You, so-and-so, listen! Now is the time for speaking the truth. I now ask you, if there is, say there is; if there is not, say there is not. Women have such diseases: Kustha (leprosy), Kilasa (leukoderma), Sosa (consumption), Apasmara (epilepsy), Gandamala (scrofula), Bhagandara (fistula), Medoroga (fatty disease), such serious diseases, do you have them? Are you not in debt? Are you not another's wife? Does your husband permit it? Are you not under the jurisdiction of the government? Are you not a slave? Are you a human being? Are you a woman? Are your female organs complete? Are you not a Pandaka (eunuch)? Are you not a Vandhya (barren woman)? Are you not a hermaphrodite? Is your menstruation normal? Is it not constant bleeding? Has the two-year training period been completed? Have you already requested an Upadhyaya?'

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？父母聽不？欲受具足戒不？如我今問，后僧中亦當如是問汝，汝亦當如是答彼。」

教誡師應還僧中立，白言：「我已問竟！」

羯磨師應白僧言：「阿姨僧聽！某甲求某甲受具足戒，某甲已問竟，今聽將來。若僧時到僧忍聽。白如是。」

教師應往將來，教禮僧足。禮已，將至羯磨師前，教䠒跪合掌向羯磨師，從僧乞受具足戒。教言：「我某甲，求某甲和尚受具足戒；今從僧乞受具足戒，和尚某甲。僧濟拔我，憐愍故！」如是三乞。

教師然後還復坐，羯磨師應白僧：「阿姨僧聽！此某甲，求某甲受具足戒；彼從僧乞受具足戒，和尚某甲。我今于僧中問諸難事。若僧時到僧忍聽。白如是。」

應語言：「汝聽！今是實語時，我今問汝，若有便言有，若無便言無。」乃至「欲受戒不？」皆如上問。

如上問已，羯磨師復應唱言：「阿姨僧聽！此某甲，求某甲受具足戒；彼從僧乞受具足戒，自說無諸難事、學二歲戒滿、五衣缽具、已求和尚、父母已聽，欲受具足戒。僧今與某甲受具足戒，和尚某甲。若僧時到僧忍聽。白如是。」

「阿姨僧聽！某甲，求某甲受具足戒。」乃至「和尚某甲。誰諸阿姨忍，默然；不忍者，說。」如是第二、第三說。

「僧已與某甲受具

【現代漢語翻譯】 現代漢語譯本：『父母允許了嗎？想要受具足戒嗎？就像我現在問你一樣，之後在僧團中也會這樣問你，你也應當像這樣回答他們。』

教誡師應當回到僧團中站立，稟告說：『我已經問完了！』

羯磨師應當稟告僧團說：『各位僧眾請聽！某甲（name of the person）請求某甲（name of the preceptor）授予具足戒，某甲（name of the instructor）已經問完了，現在聽候帶他前來。如果僧團認為時機已到，請僧團允許。稟告完畢。』

教師應當前往帶領他前來，教導他禮拜僧眾的腳。禮拜完畢后，帶到羯磨師面前，教導他跪下合掌面向羯磨師，向僧團請求授予具足戒。教導他說：『我某甲（name of the person），請求某甲（name of the preceptor）和尚授予具足戒；現在向僧團請求授予具足戒，和尚是某甲（name of the preceptor）。請僧團救濟我，憐憫我！』像這樣請求三次。

教師然後回到座位坐下，羯磨師應當稟告僧團：『各位僧眾請聽！這位某甲（name of the person），請求某甲（name of the preceptor）授予具足戒；他向僧團請求授予具足戒，和尚是某甲（name of the preceptor）。我現在在僧團中詢問他各種困難之事。如果僧團認為時機已到，請僧團允許。稟告完畢。』

應當說：『你聽著！現在是說實話的時候，我現在問你，如果有的就說有，如果沒有的就說沒有。』乃至『想要受戒嗎？』都像上面那樣詢問。

像上面那樣詢問完畢后，羯磨師再次應當宣告說：『各位僧眾請聽！這位某甲（name of the person），請求某甲（name of the preceptor）授予具足戒；他向僧團請求授予具足戒，自述沒有各種困難之事、學習二年戒律已滿、五衣缽具全、已經請求和尚、父母已經允許，想要受具足戒。僧團現在要給某甲（name of the person）授予具足戒，和尚是某甲（name of the preceptor）。如果僧團認為時機已到，請僧團允許。稟告完畢。』

『各位僧眾請聽！某甲（name of the person），請求某甲（name of the preceptor）授予具足戒。』乃至『和尚是某甲（name of the preceptor）。哪位僧眾同意，就默然；不同意的，請說出來。』像這樣第二遍、第三遍宣告。

『僧團已經給某甲（name of the person）授予具足戒』

【English Translation】 English version: 'Have your parents given permission? Do you wish to receive the full ordination? Just as I am asking you now, so too will you be asked in the Sangha later, and you should answer them in the same way.'

The instructor should return to the Sangha and stand, announcing: 'I have finished questioning him!'

The Karmacharya (officiating monk) should announce to the Sangha: 'Venerable Sangha, listen! So-and-so (name of the person) requests so-and-so (name of the preceptor) to grant him the full ordination. So-and-so (name of the instructor) has finished questioning him, and now awaits bringing him forward. If the Sangha deems the time appropriate, may the Sangha permit it. This is announced.'

The teacher should go and lead him forward, instructing him to prostrate at the feet of the Sangha. After prostrating, he should lead him before the Karmacharya, instructing him to kneel, join his palms, and request the full ordination from the Sangha. He should instruct him to say: 'I, so-and-so (name of the person), request so-and-so (name of the preceptor) Upadhyaya (preceptor) to grant me the full ordination; now I request the full ordination from the Sangha, with Upadhyaya so-and-so (name of the preceptor). May the Sangha deliver me, out of compassion!' He should request this three times.

The teacher should then return to his seat and sit down. The Karmacharya should announce to the Sangha: 'Venerable Sangha, listen! This so-and-so (name of the person) requests so-and-so (name of the preceptor) to grant him the full ordination; he requests the full ordination from the Sangha, with Upadhyaya so-and-so (name of the preceptor). I will now ask him about various difficulties in the Sangha. If the Sangha deems the time appropriate, may the Sangha permit it. This is announced.'

He should say: 'Listen! Now is the time to speak truthfully. I will now ask you, if there is, say there is; if there is not, say there is not.' Even to 'Do you wish to receive the ordination?' all should be asked as above.

After questioning as above, the Karmacharya should again announce: 'Venerable Sangha, listen! This so-and-so (name of the person) requests so-and-so (name of the preceptor) to grant him the full ordination; he requests the full ordination from the Sangha, stating that he has no difficulties, has completed two years of training in the precepts, has all five robes and bowl, has already requested an Upadhyaya, his parents have given permission, and he wishes to receive the full ordination. The Sangha now wishes to grant so-and-so (name of the person) the full ordination, with Upadhyaya so-and-so (name of the preceptor). If the Sangha deems the time appropriate, may the Sangha permit it. This is announced.'

'Venerable Sangha, listen! So-and-so (name of the person) requests so-and-so (name of the preceptor) to grant him the full ordination.' Even to 'Upadhyaya is so-and-so (name of the preceptor). Whoever among the Sangha agrees, let them be silent; whoever does not agree, let them speak.' This should be announced a second and third time.

'The Sangha has granted so-and-so (name of the person) the full ordination.'

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足戒，和尚某甲竟；僧忍，默然故。是事如是持。」

彼和尚、阿阇梨，復應集十比丘尼僧，將受戒人往比丘僧中。在比丘羯磨師前小遠，兩膝著地，乞受具足戒。羯磨師應教言：「我某甲，求某甲和尚受具足戒，已於一眾中受具足戒竟，清凈無諸難事、已學二歲戒滿、衣缽具足、已求和尚、父母已聽、不犯粗惡罪，欲受具足戒；今從僧乞受具足戒，和尚某甲。僧濟拔我，憐愍故！」如是三乞。

三乞已，羯磨師應白：「大德僧聽！此某甲，求某甲受具足戒，已於一眾中受具足戒竟，清凈無諸難事、已學二歲戒滿、先所應作已作、衣缽具足、已求和尚、父母已聽、不犯粗惡罪，欲受具足戒；今從僧乞受具足戒，和尚某甲。僧今與某甲受具足戒，和尚某甲。若僧時到僧忍聽。白如是。」

「大德僧聽！此某甲，求某甲受具足戒。」乃至「僧今與某甲受具足戒，和尚某甲。誰諸長老忍，默然；不忍者，說。」如是第二、第三說。

「僧已與某甲受具足戒，和尚某甲竟；僧忍，默然故。是事如是持。」

復應語言：「某甲聽！如來、應供、等正覺說八波羅夷法，若比丘尼犯此一一法，非比丘尼、非釋種女。一切不得淫，乃至以染著心看他男子。若比丘尼，行淫法乃至畜生，非比丘尼、非釋種

【現代漢語翻譯】 現代漢語譯本： 『具足戒已授，和尚某甲（Upajjhaya，親教師）已竟；僧眾認可，默然不語。此事就這樣執行。』

那位和尚（Upajjhaya，親教師）、阿阇梨（Acariya，軌範師），還應召集十位比丘尼僧，將受戒人帶到比丘僧眾中。在比丘羯磨師（Kammavacacariya，羯磨阿阇梨）前稍遠的地方，雙膝跪地，請求受具足戒。羯磨師應教導說：『我某甲，求某甲和尚（Upajjhaya，親教師）授予具足戒，已在一個僧團中受過具足戒，清凈沒有各種障礙，已經學習二年戒律期滿，衣缽具足，已經請求過和尚（Upajjhaya，親教師），父母已經允許，沒有犯過粗惡罪，想要受具足戒；現在向僧團請求授予具足戒，和尚（Upajjhaya，親教師）是某甲。僧團救濟我，因為憐憫的緣故！』這樣請求三次。

三次請求完畢，羯磨師應稟告：『大德僧眾請聽！這位某甲，請求某甲授予具足戒，已在一個僧團中受過具足戒，清凈沒有各種障礙，已經學習二年戒律期滿，先前應該做的已經做了，衣缽具足，已經請求過和尚（Upajjhaya，親教師），父母已經允許，沒有犯過粗惡罪，想要受具足戒；現在向僧團請求授予具足戒，和尚（Upajjhaya，親教師）是某甲。僧團現在為某甲授予具足戒，和尚（Upajjhaya，親教師）是某甲。如果僧團時機已到，僧團認可，請聽。稟告完畢。』

『大德僧眾請聽！這位某甲，請求某甲授予具足戒。』乃至『僧團現在為某甲授予具足戒，和尚（Upajjhaya，親教師）是某甲。哪位長老認可，就默然不語；不認可的，請說。』這樣第二遍、第三遍稟告。

『僧團已經為某甲授予具足戒，和尚（Upajjhaya，親教師）是某甲已竟；僧眾認可，默然不語。此事就這樣執行。』

還應告訴她：『某甲聽著！如來、應供、等正覺宣說了八條波羅夷法（Parajika，斷頭罪），如果比丘尼犯了這其中任何一條，就不是比丘尼，不是釋迦族的女兒。絕對不能行淫，乃至以染著的心看其他男子。如果比丘尼，行淫法乃至與畜生行淫，就不是比丘尼，不是釋迦族的女兒。

【English Translation】 English version: 『The full ordination is completed, Upajjhaya (preceptor) so-and-so is finished; the Sangha approves, being silent. This matter is thus carried out.』

That Upajjhaya (preceptor), Acariya (teacher), should also gather ten Bhikkhuni Sanghas, and take the person to be ordained into the Bhikkhu Sangha. A little distance away from the Bhikkhu Kammavacacariya (officiating teacher), kneeling on both knees, request the full ordination. The Kammavacacariya should instruct, saying: 『I, so-and-so, seek Upajjhaya (preceptor) so-and-so to grant me full ordination, having already received full ordination in a Sangha, being pure without any obstacles, having completed two years of training, having complete robes and bowl, having already requested the Upajjhaya (preceptor), my parents have already permitted, not having committed any gross offenses, desiring to receive full ordination; now I request the Sangha to grant me full ordination, Upajjhaya (preceptor) so-and-so. May the Sangha deliver me, out of compassion!』 Thus request three times.

Having requested three times, the Kammavacacariya should announce: 『Venerable Sangha, please listen! This so-and-so, seeks so-and-so to grant her full ordination, having already received full ordination in a Sangha, being pure without any obstacles, having completed two years of training, what should have been done previously has been done, having complete robes and bowl, having already requested the Upajjhaya (preceptor), her parents have already permitted, not having committed any gross offenses, desiring to receive full ordination; now she requests the Sangha to grant her full ordination, Upajjhaya (preceptor) so-and-so. The Sangha now grants so-and-so full ordination, Upajjhaya (preceptor) so-and-so. If it is the Sangha's time, may the Sangha approve. The announcement is thus.』

『Venerable Sangha, please listen! This so-and-so, seeks so-and-so to grant her full ordination.』 Up to 『The Sangha now grants so-and-so full ordination, Upajjhaya (preceptor) so-and-so. Whoever among the elders approves, let them be silent; whoever does not approve, let them speak.』 Thus, the second and third announcements are made.

『The Sangha has already granted so-and-so full ordination, Upajjhaya (preceptor) so-and-so is completed; the Sangha approves, being silent. This matter is thus carried out.』

Again, she should be told: 『So-and-so, listen! The Tathagata, Arhat, Samyak-sambuddha has spoken of eight Parajika (defeat) rules, if a Bhikkhuni commits any one of these, she is not a Bhikkhuni, not a daughter of the Sakyan clan. Absolutely no sexual intercourse is allowed, not even looking at other men with lustful thoughts. If a Bhikkhuni engages in sexual acts, even with animals, she is not a Bhikkhuni, not a daughter of the Sakyan clan.

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女。是中盡形壽不應犯！」若能持，當言：「能！」

「一切不得偷盜，乃至草葉。若比丘尼，若聚落、若空地，他所守護物，盜五錢、若過五錢，非比丘尼、非釋種女。是中盡形壽不得犯！」若能持，當言：「能！」

「一切不得殺生，乃至蟻子。若比丘尼，若人、若似人，自手斷命、持刀授與、教人殺、教死、贊死，非比丘尼、非釋種女。是中盡形壽不應犯！」若能持，當言：「能！」

「一切不得妄語，乃至戲笑。若比丘尼，自無過人法，若言有諸禪解脫、三昧、正受、若道、若果，非比丘尼、非釋種女。是中盡形壽不應犯！」若能持，當言：「能！」

「一切不得親近男子。若比丘尼，欲盛變心摩觸男子身，發已下，膝已上；若男子作如此摩觸，亦不得受，若按、若掐、若舉、若下、若捉、若牽，非比丘尼、非釋種女。是中盡形壽不應犯！」若能持，當言：「能！」

「一切不得與男子共住、共語。若比丘尼，欲盛變心受男子，若捉手、若捉衣、若期行、若獨共行、若獨共住、若獨共語、若獨共坐、若以身相近，具是八事，非比丘尼、非釋種女。是中盡形壽不應犯！」若能持，當言：「能！」

「一切不得隨順非法比丘語。若比丘尼，知和合比丘僧，如法舉比丘；而隨

【現代漢語翻譯】 現代漢語譯本 『一切不得行淫。』如果比丘尼行淫，她就不是比丘尼，也不是釋迦族的女子。對此，終身都不能違犯！』如果能遵守，就回答：『能！』 『一切不得偷盜，哪怕是一草一葉。』如果比丘尼在村落或空地，偷盜他人守護的財物，價值五錢或超過五錢，她就不是比丘尼，也不是釋迦族的女子。對此，終身都不能違犯！』如果能遵守，就回答：『能！』 『一切不得殺生，哪怕是螞蟻。』如果比丘尼殺人或類似人的眾生，無論是親手殺害、遞刀授人、教唆他人殺害、教唆他人死亡、讚美死亡，她就不是比丘尼，也不是釋迦族的女子。對此，終身都不能違犯！』如果能遵守，就回答：『能！』 『一切不得妄語，哪怕是開玩笑。』如果比丘尼自己沒有超越常人的能力，卻聲稱自己擁有禪定解脫、三昧（Samadhi，專注）、正受（correct perception）、道（path）、果（fruition），她就不是比丘尼，也不是釋迦族的女子。對此，終身都不能違犯！』如果能遵守，就回答：『能！』 『一切不得親近男子。』如果比丘尼情慾熾盛、心意動搖，觸控男子身體，從頭髮以下，膝蓋以上；或者男子如此觸控比丘尼，比丘尼也不得接受，無論是按、掐、舉、下、捉、牽，她就不是比丘尼，也不是釋迦族的女子。對此，終身都不能違犯！』如果能遵守，就回答：『能！』 『一切不得與男子共住、共語。』如果比丘尼情慾熾盛、心意動搖，接受男子，無論是拉手、拉衣、約定同行、單獨同行、單獨共住、單獨共語、單獨共坐、身體相近，具備這八種行為，她就不是比丘尼，也不是釋迦族的女子。對此，終身都不能違犯！』如果能遵守，就回答：『能！』 『一切不得隨順非法比丘語。』如果比丘尼明知僧團如法地對某比丘進行舉罪，卻仍然隨順

【English Translation】 English version 『You must abstain from all unchaste conduct.』 If a Bhikkhuni engages in unchaste conduct, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate this for the rest of your life!』 If you can uphold this, you should say: 『I can!』 『You must abstain from all stealing, even a blade of grass.』 If a Bhikkhuni, in a village or in an empty place, steals property guarded by others, worth five coins or more than five coins, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate this for the rest of your life!』 If you can uphold this, you should say: 『I can!』 『You must abstain from all killing, even an ant.』 If a Bhikkhuni kills a human being or a being similar to a human being, whether by her own hand, by handing over a knife, by instructing others to kill, by instructing others to die, or by praising death, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate this for the rest of your life!』 If you can uphold this, you should say: 『I can!』 『You must abstain from all lying, even in jest.』 If a Bhikkhuni, without possessing extraordinary qualities, claims to have attained the jhanas (states of meditative absorption), liberation, samadhi (concentration), correct perception, the path, or the fruition, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate this for the rest of your life!』 If you can uphold this, you should say: 『I can!』 『You must abstain from all intimacy with men.』 If a Bhikkhuni, with lustful desires and a wavering mind, touches the body of a man, from below the hair to above the knees; or if a man touches a Bhikkhuni in this way, she must not accept it, whether it is pressing, pinching, lifting, lowering, grasping, or pulling, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate this for the rest of your life!』 If you can uphold this, you should say: 『I can!』 『You must abstain from all cohabitation and conversation with men.』 If a Bhikkhuni, with lustful desires and a wavering mind, accepts a man, whether it is holding hands, holding clothes, agreeing to walk together, walking alone together, living alone together, speaking alone together, sitting alone together, or being physically close, possessing these eight actions, she is no longer a Bhikkhuni, nor a daughter of the Shakya clan. You must not violate this for the rest of your life!』 If you can uphold this, you should say: 『I can!』 『You must not follow the words of an unlawful Bhikkhu.』 If a Bhikkhuni knows that the Sangha (community) has lawfully censured a Bhikkhu, but still follows

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順此比丘。諸比丘尼語言：『姊妹！此比丘，為和合比丘僧如法舉。汝莫隨順！』如是諫，堅持不捨；應第二、第三諫。第二、第三諫，舍是事善；不捨者，非比丘尼、非釋種女。是中盡形壽不應犯！」若能持當言：「能！」

「一切不應覆藏他粗惡罪。若比丘尼，知他比丘尼犯波羅夷罪。彼后時，若罷道、若死、若遠行、若被舉、若根變，語諸比丘尼，作如是語：『我先知是比丘尼犯波羅夷罪。』不白僧、不向人說，非比丘尼、非釋種女。是中盡形壽不應犯！」若能持，當言：「能！」

「諸佛世尊善能說喻，示現現事：猶如針鼻缺，不復任針用；猶如人死，終不能以此身更生；猶如多羅樹心斷，不生不長；猶如石破，不可還合。若比丘尼，於此八法犯一一法，還得比丘尼，無有是處。」

復應語言：「汝某甲聽！如來、應供、等正覺說是八不可越法，汝盡形壽不應越。比丘尼半月應從比丘眾乞教誡人；比丘尼不應于無比丘處夏安居；比丘尼自恣時，應從比丘眾請三事見聞疑罪；式叉摩那學二歲戒已，應在二部僧中受具足戒；比丘尼不得罵比丘，不得於白衣家說比丘破威儀、破戒、破見；比丘尼不應舉比丘罪，比丘得呵比丘尼；比丘尼犯粗惡罪，應在二部僧中半月行摩那埵，半月行摩那埵已，應

【現代漢語翻譯】 現代漢語譯本： 順從這位比丘。眾比丘尼對她說：『姐妹！這位比丘，是爲了和合比丘僧而如法舉行羯磨（Karma，佛教術語，指行為、行動）。你不要隨順他！』這樣勸諫，如果她堅持不捨棄；應該第二、第三次勸諫。經過第二、第三次勸諫，如果她捨棄這種行為是好的；如果不捨棄，就不是比丘尼，不是釋迦族的女子。在這件事上，終身都不應該違犯！』如果能夠遵守，應當回答：『能！』 『一切不應該隱瞞他人嚴重的罪行。如果比丘尼，知道其他比丘尼犯了波羅夷罪（Parajika，佛教戒律中最嚴重的罪行，會導致被逐出僧團）。她之後，如果還俗、死亡、遠行、被舉罪、或者性根改變，才告訴其他比丘尼，這樣說：『我早就知道這位比丘尼犯了波羅夷罪。』不向僧團報告、不向其他人說，就不是比丘尼，不是釋迦族的女子。在這件事上，終身都不應該違犯！』如果能夠遵守，應當回答：『能！』 『諸佛世尊善於用譬喻，來展示現實的事情：就像針的鼻孔缺損，就不能再用來穿針；就像人死了，終究不能用這個身體再次出生；就像多羅樹（Tala tree，一種棕櫚樹）的樹心被砍斷，就不會生長；就像石頭破碎了，不可能再合在一起。如果比丘尼，在這八種法中觸犯任何一種，還能恢復比丘尼的身份，這是不可能的。』 還要這樣說：『你某甲（某甲，佛教用語，指某人）聽著！如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號之一）、等正覺（Samyaksambuddha，佛的稱號之一）所說的這八種不可逾越的戒律，你終身都不應該違越。比丘尼每半個月應該從比丘僧團請求教誡人；比丘尼不應該在沒有比丘的地方進行夏季安居（Varshavasana，佛教術語，指雨季的閉關修行）；比丘尼在自恣日（Pravarana，佛教術語，指僧團在雨季安居結束時互相檢舉過失的儀式），應該從比丘僧團請求指出三種事情：見、聞、疑罪；式叉摩那（Siksamana，佛教術語，指沙彌尼到比丘尼之間的過渡階段）學習兩年戒律后，應該在兩個僧團中受具足戒；比丘尼不得辱罵比丘，不得在白衣（Upasaka/Upasika，佛教術語，指在家信徒）家說比丘破壞威儀、破戒、破見；比丘尼不應該舉比丘的罪過，比丘可以呵責比丘尼；比丘尼犯了嚴重的罪過，應該在兩個僧團中進行半個月的摩那埵（Manatva，佛教術語，指一種懺悔儀式），半個月的摩那埵之後，應該'

【English Translation】 English version: Following this Bhikshu (Buddhist monk). The Bhikshunis (Buddhist nuns) say: 'Sister! This Bhikshu is being lawfully addressed for the harmony of the Bhikshu Sangha (Buddhist monastic community). You must not comply with him!' Having been admonished thus, if she persists in not abandoning it; she should be admonished a second and third time. After the second and third admonition, it is good if she abandons this matter; if she does not abandon it, she is not a Bhikshuni, not a daughter of the Shakya clan. In this matter, one should not violate it for the rest of one's life!' If one can uphold it, one should say: 'I can!' 'One should not conceal the serious offenses of others. If a Bhikshuni knows that another Bhikshuni has committed a Parajika (the most severe offense in Buddhist monastic rules, leading to expulsion from the Sangha) offense, and later, if she disrobes, dies, travels far away, is accused, or undergoes a change of gender, she tells the other Bhikshunis, saying: 'I knew earlier that this Bhikshuni had committed a Parajika offense.' Not reporting to the Sangha, not telling others, she is not a Bhikshuni, not a daughter of the Shakya clan. In this matter, one should not violate it for the rest of one's life!' If one can uphold it, one should say: 'I can!' 'The Buddhas, the World Honored Ones, are skilled in using similes to illustrate present matters: Just as a needle with a broken eye cannot be used for sewing; just as a dead person cannot be reborn with this body; just as a Tala tree (a type of palm tree) with a severed heartwood will not grow; just as a broken stone cannot be rejoined. If a Bhikshuni violates any one of these eight rules, it is impossible for her to regain her status as a Bhikshuni.' Furthermore, one should say: 'You, so-and-so (used to refer to someone without specifying their name), listen! The Tathagata (one of the titles of the Buddha), the Arhat (one of the titles of the Buddha), the Samyaksambuddha (one of the titles of the Buddha) has spoken of these eight irreversible rules, which you should not transgress for the rest of your life. Bhikshunis should request a preceptor from the Bhikshu Sangha every half-month; Bhikshunis should not reside during the rainy season retreat (Varshavasana, a Buddhist term referring to the practice of retreat during the rainy season) in a place without Bhikshus; during the Pravarana (a Buddhist term referring to the ceremony where monks and nuns invite each other to point out faults at the end of the rainy season retreat), Bhikshunis should request the Bhikshu Sangha to point out three matters: what was seen, heard, and suspected; a Siksamana (a Buddhist term referring to a female novice undergoing a two-year training period before full ordination as a Bhikshuni) having learned the precepts for two years, should receive full ordination in both Sanghas; Bhikshunis must not revile Bhikshus, must not speak of Bhikshus' breaches of conduct, precepts, or views in the homes of laypeople (Upasaka/Upasika, Buddhist term for lay followers); Bhikshunis should not accuse Bhikshus of offenses, Bhikshus may rebuke Bhikshunis; Bhikshunis who commit serious offenses should undergo Manatva (a Buddhist term referring to a period of penance) for half a month in both Sanghas, and after half a month of Manatva, should'

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各二十僧中求出罪；比丘尼雖先受戒百歲，故應禮拜、起迎新受戒比丘。」

復應語言：「汝某甲聽！如來、應供、等正覺說是四依法，盡形壽依是出家受具足戒。依糞掃衣，出家受具足戒。」若能，當言：「能！」

「若得長衣，劫貝衣、欽婆羅衣、俱舍耶衣、芻摩衣、芻彌衣、婆舍那衣、阿呵那衣、瞿茶伽衣、麻衣應受。」

「依乞食法，出家受具足戒。」若能，當言：「能！」

「若得長食，僧食、前食后食、請食應受。」

「依粗弊臥具，出家受具足戒。」若能，當言：「能！」

「若長得庵屋、重屋、大小房、方圓屋應受。」

「依下賤藥，出家受具足戒。」若能，當言：「能！」

「若長得酥、油、蜜、石蜜應受。」

復應語言：「某甲聽！汝已白四羯磨受具足戒竟，羯磨如法。諸天、龍、鬼神、乾闥婆常作是愿：『我等何時當得人身，出家受具足戒？』汝今已得，如人得受王位，汝今受比丘尼法亦如是。汝當忍易共語、易受教誡！當學三戒，滅三毒，出三界成阿羅漢果。余所不知者，和尚、阿阇梨當爲汝說。」

時有一淫女名半迦尸，于正法律出家，欲往阿練若住處受具足戒。諸賊聞之慾逆道伺取，彼女人亦聞不敢去。諸比丘尼以是白

【現代漢語翻譯】 現代漢語譯本： 『應當在二十位僧人中尋求出罪的機會；即使比丘尼先受戒一百年，也應該禮拜、起身迎接新受戒的比丘。』

還應該這樣說：『你某甲聽著！如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、等正覺（Samyaksambuddha，完全覺悟的人）宣說了四依法，你一生都要依靠這些來出家受具足戒。依靠糞掃衣，出家受具足戒。』如果能做到，就回答：『能！』

『如果得到長衣，劫貝衣（Kauseya，絲綢衣）、欽婆羅衣（Kambala，毛織衣）、俱舍耶衣（Kusa，草衣）、芻摩衣（Sauma，亞麻衣）、芻彌衣（Saumi，細亞麻衣）、婆舍那衣（Varsana，雨衣）、阿呵那衣（Aharana，棉衣）、瞿茶伽衣（Kaucaka，樹皮衣）、麻衣都應該接受。』

『依靠乞食法，出家受具足戒。』如果能做到，就回答：『能！』

『如果得到長食，僧食、前食后食、請食都應該接受。』

『依靠粗劣的臥具，出家受具足戒。』如果能做到，就回答：『能！』

『如果得到長屋、重屋、大小房、方圓屋都應該接受。』

『依靠爛藥，出家受具足戒。』如果能做到，就回答：『能！』

『如果得到酥、油、蜜、石蜜都應該接受。』

還應該這樣說：『某甲聽著！你已經通過四羯磨（Caturkarma，四次羯磨儀式）受了具足戒，羯磨如法。諸天、龍、鬼神、乾闥婆（Gandharva，天上的樂神）常常這樣發願：『我們什麼時候才能得到人身，出家受具足戒？』你現在已經得到了，就像人得到王位一樣，你現在受比丘尼法也是這樣。你應該忍受容易交談、容易接受教誡！應當學習三戒，滅除三毒，超出三界，成就阿羅漢果（Arhat，斷絕煩惱，證得解脫的聖者）。其餘所不知道的，和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）會為你講解。』

當時有一位比丘尼名叫半迦尸（Banka-Sati），在正法律中出家，想要前往阿練若（Aranya，寂靜處）居住的地方受具足戒。強盜們聽說后，想要在路上伺機搶劫她，這位比丘尼也聽說了，不敢前往。眾比丘尼將此事稟告。

【English Translation】 English version: 『One should seek absolution from among twenty monks; even if a Bhikkhuni (female monastic) has received ordination for a hundred years, she should still bow to and rise to greet a newly ordained Bhikkhu (male monastic).』

Furthermore, one should say: 『You, so-and-so, listen! The Tathagata (One Thus Gone, an epithet of the Buddha), Arhat (Worthy One, one who is free from defilements), Samyaksambuddha (Perfectly Enlightened One) has spoken of the Four Refuges; for the rest of your life, rely on these to leave home and receive full ordination. Rely on robes made of discarded rags to leave home and receive full ordination.』 If capable, one should say: 『Capable!』

『If one obtains long robes, Kauseya (silk) robes, Kambala (wool) robes, Kusa (grass) robes, Sauma (linen) robes, Saumi (fine linen) robes, Varsana (rain) robes, Aharana (cotton) robes, Kaucaka (bark) robes, and hemp robes, one should accept them.』

『Rely on the practice of begging for food to leave home and receive full ordination.』 If capable, one should say: 『Capable!』

『If one obtains regular food, Sangha (community) food, food before and after the appointed time, and invited food, one should accept them.』

『Rely on crude and worn-out bedding to leave home and receive full ordination.』 If capable, one should say: 『Capable!』

『If one obtains long huts, double-storied houses, large or small rooms, square or round houses, one should accept them.』

『Rely on putrid medicine to leave home and receive full ordination.』 If capable, one should say: 『Capable!』

『If one obtains ghee, oil, honey, and rock candy, one should accept them.』

Furthermore, one should say: 『You, so-and-so, listen! You have already received full ordination through the Four Karmas (Caturkarma, four acts), and the Karma is in accordance with the Dharma (teachings). The Devas (gods), Nagas (dragons), ghosts, and Gandharvas (celestial musicians) constantly make this vow: 『When will we be able to obtain a human body, leave home, and receive full ordination?』 You have now obtained it, just like a person obtaining a king's position; your receiving the Bhikkhuni Dharma (teachings for female monastics) is also like this. You should endure being easy to talk to and easy to receive instructions! You should learn the Three Precepts, extinguish the Three Poisons, transcend the Three Realms, and attain the fruit of Arhat (one who has attained liberation). What you do not know, the Upadhyaya (preceptor) and Acarya (teacher) will explain to you.』

At that time, there was a Bhikkhuni named Banka-Sati who had left home in the true Dharma and Vinaya (monastic discipline) and wanted to go to a dwelling in the Aranya (secluded place) to receive full ordination. When thieves heard of this, they wanted to lie in wait on the road to seize her. The Bhikkhuni also heard of this and dared not go. The Bhikkhunis reported this matter.

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佛，佛言：「聽白四羯磨遙為受具足戒。」

彼和尚、阿阇梨先為集十比丘尼僧，與受戒竟，置受戒人著一處；將十比丘尼僧往阿練若處，皆禮比丘僧足。

羯磨師為從僧乞戒言：「大德僧聽！某甲，求某甲受具足戒；已於一眾中受具足戒竟，清凈無諸難事、已學二歲戒滿、先所應作已作、衣缽具足、已求和尚、父母聽許、不犯粗惡罪，欲受具足戒；今從僧乞受具足戒，和尚某甲。愿僧濟拔之，憐愍故！」如是三乞。

比丘羯磨師應以其乞辭如上白四羯磨。羯磨已，和尚、阿阇梨，將十比丘尼僧還至本受戒處，呼受戒人，令禮僧足，在羯磨師前䠒跪合掌。羯磨師為說僧所作白四羯磨，令聽已，然後如上具說八墮法、四譬喻法、八不可越法、四依法，乃至「余所不知者，和尚、阿阇梨當爲汝說。」

有諸比丘尼著光色衣，以為飾好。諸白衣譏呵言：「此比丘尼似淫女，欲求男子！」諸比丘尼以是白佛，佛言：「不應爾，犯者突吉羅！」

有諸比丘尼畫眼，佛言：「不應爾，犯者突吉羅！」

有諸比丘尼患眼須畫，佛言：「病者聽畫。」

有諸比丘尼在比丘前行，佛言：「不應爾，犯者突吉羅！」

有諸比丘尼遙見比丘來，便住不敢前去，妨乞食。佛言：「若去遠者，

聽在前行。」

有諸比丘尼在比丘前嗅氣唾地，佛言：「不應爾，犯者突吉羅！」

有諸比丘尼加趺坐，月水出污腳跟，人見譏呵；又有一比丘尼加趺坐，蜣螂蟲入女根中，以此致病。白佛，佛言：「一切比丘尼皆應累趺坐，若加趺坐應互伸一腳，犯者突吉羅！」

有居士欲與比丘尼貿易住處，諸比丘尼不敢。佛言：「聽與貿易。」

有諸比丘尼如刺靴法，張衣刺。佛言：「不應爾！若衣捲縮，聽安綦。」

有諸比丘尼于住處，處處大小便，臭穢。佛言：「不應爾，犯者突吉羅！應作廁。」

諸比丘尼深作廁坑，落胎著中，除糞人見，譏呵言：「此輩常讚歎離欲、欲想、欲熱；而行其事，恐人知之，落胎廁中。何不罷道，受五欲樂？」諸比丘尼以是白佛，佛言：「不應深作廁坑；極深聽卷手一肘，小作口。」

有諸比丘尼以缽及囊盛胎，晨朝棄之。時波斯匿王邊境有事，遣軍征之，有信樂佛法者，作是念：「我今當先與出家人食，然後乃行。」即遣信覓，遇見彼比丘尼，請還施食。比丘尼言：「汝並前去，我隨後往。」便苦請之，強將俱還；出缽下食，見小兒胎，便種種譏呵言：「此等常說慈愍護念眾生，而今親自殺兒。無沙門行，破沙門法！」諸比丘尼以是白諸比丘，

【現代漢語翻譯】 現代漢語譯本：『聽在前行。』

有幾位比丘尼在比丘面前嗅氣並吐唾沫，佛說：『不應該這樣做，違犯者犯突吉羅罪！』（突吉羅：輕罪）

有幾位比丘尼結跏趺坐，月經流出玷汙了腳跟，被人看見后譏諷呵責；又有一位比丘尼結跏趺坐，蜣螂蟲進入了女根中，因此生病。她們稟告佛陀，佛說：『所有比丘尼都應該累趺坐，如果結跏趺坐，應該交替伸出一隻腳，違犯者犯突吉羅罪！』

有居士想要和比丘尼交換住處，比丘尼們不敢。佛說：『允許交換。』

有幾位比丘尼像縫製靴子一樣，張開衣服縫刺。佛說：『不應該這樣做！如果衣服捲縮，允許安放綦（qí，縫紉時用來繃緊布的工具）。』

有幾位比丘尼在住處，到處大小便，臭氣熏天。佛說：『不應該這樣做，違犯者犯突吉羅罪！應該建造廁所。』

比丘尼們挖了很深的廁坑，把墮胎的胎兒扔在裡面，清理糞便的人看見了，譏諷呵責說：『這些人常常讚歎遠離慾望、慾望的想法、慾望的熾熱；卻做著這樣的事情，害怕別人知道，把墮胎的胎兒扔在廁所里。為什麼不放棄修行，享受五欲的快樂呢？』比丘尼們將此事稟告佛陀，佛說：『不應該挖很深的廁坑；最深允許捲起手肘一肘的深度，坑口要小。』

有幾位比丘尼用缽和布袋盛放胎兒，早晨丟棄。當時波斯匿王（Prasenajit，古代印度拘薩羅國國王）的邊境有戰事，派遣軍隊征討，有一位信奉佛法的人，心想：『我今天應該先供養出家人食物，然後再出發。』就派人尋找，遇見了那些比丘尼，請求她們回去接受供養。比丘尼們說：『你先去，我們隨後就到。』那人苦苦請求，強行將她們帶回去；拿出缽來準備食物，看見了小兒的胎兒，便種種譏諷呵責說：『這些人常常說慈悲憐憫護念眾生，而現在卻親自殺害嬰兒。沒有沙門的德行，破壞沙門的法規！』比丘尼們將此事稟告了比丘們。

【English Translation】 English version: 『Listen and then proceed.』

Some Bhikkhunis (Buddhist nuns) were sniffing and spitting in front of Bhikkhus (Buddhist monks). The Buddha said, 『It should not be done. Those who violate this commit a Dukkhata (minor offense)!』 (Dukkhata: a minor offense)

Some Bhikkhunis were sitting in the lotus position, and menstrual blood flowed out, staining their heels. People saw this and criticized them. Also, one Bhikkhuni was sitting in the lotus position, and a dung beetle entered her vagina, causing her to become ill. They reported this to the Buddha, who said, 『All Bhikkhunis should sit with their legs folded. If sitting in the lotus position, they should alternately extend one leg. Those who violate this commit a Dukkhata!』

A householder wanted to trade residences with the Bhikkhunis, but the Bhikkhunis were afraid to do so. The Buddha said, 『It is permitted to trade.』

Some Bhikkhunis were stretching clothes and sewing them like sewing boots. The Buddha said, 『It should not be done! If the clothes are wrinkled, it is permitted to use a 『qi』 (a tool used to tighten cloth during sewing).』

Some Bhikkhunis were urinating and defecating everywhere in their residence, causing a foul odor. The Buddha said, 『It should not be done. Those who violate this commit a Dukkhata! A toilet should be built.』

The Bhikkhunis dug very deep toilet pits and threw aborted fetuses into them. People cleaning the waste saw this and criticized them, saying, 『These people often praise being free from desire, thoughts of desire, and the heat of desire; yet they do such things, fearing that others will know, and throw aborted fetuses into the toilet. Why not give up practice and enjoy the pleasures of the five desires?』 The Bhikkhunis reported this to the Buddha, who said, 『Toilet pits should not be dug too deep; the maximum depth allowed is the length of a clenched fist to the elbow, and the opening should be small.』

Some Bhikkhunis were using bowls and bags to hold fetuses and discarding them in the morning. At that time, King Prasenajit (King of Kosala in ancient India) had a situation on his border and sent troops to quell it. One who believed in the Buddha's teachings thought, 『Today, I should first offer food to the Sangha (Buddhist monastic community) before setting out.』 He sent someone to look for them and encountered those Bhikkhunis, inviting them back to receive offerings. The Bhikkhunis said, 『You go ahead, and we will follow.』 The man pleaded earnestly and forcibly brought them back. When he took out the bowl to prepare the food, he saw the fetus of a small child and criticized them in various ways, saying, 『These people often speak of compassion and protecting sentient beings, but now they personally kill infants. They have no qualities of a Shramana (ascetic), and they violate the rules of a Shramana!』 The Bhikkhunis reported this matter to the Bhikkhus.

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諸比丘以是白佛，佛言：「若比丘尼乞食時見比丘，應出缽示。」

諸比丘尼便都出缽傾側示之，以妨乞食。佛言：「但粗示，令知其空。」

有比丘尼產一男兒，不知云何？以是白佛，佛言：「聽白二羯磨差一比丘尼伴之！」

應一比丘尼僧中唱言：「阿姨僧聽！此某甲比丘尼生男兒，今差某甲比丘尼伴之。若僧時到僧忍聽。白如是。」

「阿姨僧聽！此某甲比丘尼生男兒，今差某甲比丘尼伴之。誰諸阿姨忍，默然；不忍者，說。僧已差某甲比丘尼，伴某甲比丘尼竟；僧忍，默然故。是事如是持。」

二比丘尼捉兒生疑，佛言：「無犯！」

二比丘尼共兒眠生疑，佛言：「亦無犯！」

莊嚴兒，共鳴。佛言：「不應爾！聽洗浴，與乳哺。若離懷抱，應與比丘令出家；若不欲令出家，應與親，親養令長成。」

有諸比丘尼，比丘僧請不次第往。佛言：「不應爾！應次第差往。」

有諸比丘尼入聚落，不繫下衣，墮地露形。佛言：「應以腰繩系之。」

作腰繩大長，佛言：「聽繞腰一匝。」

作腰繩大廣，佛言：「極廣聽廣一指。」

作雜色腰繩，佛言：「不應爾！聽純一色。」

有諸比丘尼著輕衣入聚落，風吹露形。佛言：「聽上

【現代漢語翻譯】 現代漢語譯本 眾比丘以此事稟告佛陀，佛陀說：『如果比丘尼乞食時見到比丘，應該出示缽。』 眾比丘尼便都拿出缽，傾斜著展示，以此妨礙乞食。佛陀說：『只需粗略地展示，讓他知道是空的。』 有比丘尼生了一個男孩，不知如何是好，便將此事稟告佛陀。佛陀說：『允許通過白二羯磨（Bái èr jiémó，一種僧團決議程式）差遣一位比丘尼陪伴她！』 應該由一位比丘尼在僧團中唱言：『阿姨（Āyí，對年長比丘尼的尊稱）僧團請聽！這位某甲（Mǒu jiǎ，代指某人）比丘尼生了一個男孩，現在差遣某甲比丘尼陪伴她。如果僧團認為時機已到，就請忍可聽取。稟白如是。』 『阿姨僧團請聽！這位某甲比丘尼生了一個男孩，現在差遣某甲比丘尼陪伴她。哪位阿姨認可，就保持沉默；不認可的，請說出來。僧團已經差遣某甲比丘尼，陪伴某甲比丘尼完畢；僧團認可，因為保持沉默。此事就這樣執行。』 兩位比丘尼抱著孩子，心生疑慮。佛陀說：『沒有犯戒！』 兩位比丘尼和孩子一起睡覺，心生疑慮。佛陀說：『也沒有犯戒！』 （給）孩子打扮，（還）一起玩耍。佛陀說：『不應該這樣做！允許洗浴，餵乳。如果離開懷抱，應該交給比丘讓他出家；如果不希望讓他出家，應該交給親屬，親屬撫養他長大。』 有些比丘尼，比丘僧團邀請時，不按次序前往。佛陀說：『不應該這樣！應該按次序差遣前往。』 有些比丘尼進入村落，不繫好下裙，掉在地上露出身體。佛陀說：『應該用腰繩繫住它。』 （她們）做的腰繩太長，佛陀說：『允許繞腰一圈。』 （她們）做的腰繩太寬，佛陀說：『最寬允許一指寬。』 （她們）做雜色的腰繩，佛陀說：『不應該這樣！允許純一色。』 有些比丘尼穿著輕薄的衣服進入村落，風吹露出身體。佛陀說：『允許（穿）上衣』

【English Translation】 English version The Bhikshus (Bǐqiū, Buddhist monks) reported this to the Buddha, and the Buddha said: 'If a Bhikshuni (Bǐqiūnī, Buddhist nun) sees a Bhikshu while begging for food, she should show her bowl.' The Bhikshunis then all took out their bowls and tilted them to show them, thereby hindering begging for food. The Buddha said: 'Just show it roughly, so that he knows it is empty.' A Bhikshuni gave birth to a boy and did not know what to do, so she reported this to the Buddha. The Buddha said: 'Allow a Bhikshuni to be assigned to accompany her through a Bái èr jiémó (白二羯磨, a formal act of the Sangha)!' One Bhikshuni should announce in the Sangha (Sēngtuán, Buddhist community): 'Ayya (Āyí, a term of respect for senior Bhikshunis), listen to the Sangha! This Bhikshuni Mǒu jiǎ (某甲, a placeholder name) has given birth to a boy, and now Bhikshuni Mǒu jiǎ is assigned to accompany her. If the Sangha deems it the right time, please listen and approve. This is the announcement.' 'Ayya, listen to the Sangha! This Bhikshuni Mǒu jiǎ has given birth to a boy, and now Bhikshuni Mǒu jiǎ is assigned to accompany her. Whoever of the Ayya approves, remain silent; whoever does not approve, please speak. The Sangha has already assigned Bhikshuni Mǒu jiǎ to accompany Bhikshuni Mǒu jiǎ; the Sangha approves, because of silence. This matter is to be carried out in this way.' Two Bhikshunis held the child and had doubts. The Buddha said: 'There is no offense!' Two Bhikshunis slept with the child and had doubts. The Buddha said: 'There is also no offense!' Decorating the child and playing with him. The Buddha said: 'It should not be done like that! Allow bathing and feeding milk. If (the child) is separated from the embrace, he should be given to a Bhikshu to ordain; if you do not want him to be ordained, he should be given to relatives, and the relatives should raise him to adulthood.' Some Bhikshunis, when invited by the Bhikshu Sangha, did not go in order. The Buddha said: 'It should not be like that! They should be sent in order.' Some Bhikshunis entered villages without fastening their lower garments, which fell to the ground, exposing their bodies. The Buddha said: 'They should be fastened with a waistband.' (They) made the waistband too long. The Buddha said: 'Allow it to wrap around the waist once.' (They) made the waistband too wide. The Buddha said: 'The widest allowed is one finger's width.' (They) made waistbands of various colors. The Buddha said: 'It should not be like that! Allow only one pure color.' Some Bhikshunis entered villages wearing thin clothes, and the wind blew, exposing their bodies. The Buddha said: 'Allow (wearing) an upper garment.'

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下安鉤紐、帶系之。」

有諸貴姓女出家擎缽乞食，手寄。佛言：「聽作絡囊盛缽乞食。」

掛腋下，汗污、塵入。佛言：「聽作覆缽巾。」

有諸比丘尼作蠱道，欲殺眾生。佛言：「若作蠱道，欲殺眾生，偷羅遮；作咒術起死人，欲殺眾生，亦如是。」

有諸比丘尼畜種種雜色衣，諸白衣譏呵言：「此諸比丘尼正似淫女！」佛言：「不應爾，犯者突吉羅！」

諸比丘有宿食，諸比丘尼無食，不敢與。佛言：「聽與無犯。比丘尼宿食與比丘，亦如是。」

有諸比丘至比丘尼住處，無凈人授食。佛言：「無凈人時，聽比丘尼授食與比丘，無犯。比丘授食與比丘尼，亦如是。」

有諸比丘尼作酒沽，多人譏呵。佛言：「不應爾，犯者偷羅遮！」

有諸比丘尼畜田、犛牛、奴，自看耕種。諸白衣譏呵：「此諸比丘尼亦自看耕田，與我何異？」佛言：「不應自看，應使凈人知。犯者突吉羅！」

有諸比丘尼出息，多人譏呵。佛言：「不應爾，犯者偷羅遮！」

有諸比丘尼畜淫女，坐肆賃之；多人譏呵。佛言：「不應爾，犯者偷羅遮！」

有諸比丘尼壓油賣，多人譏呵。佛言：「不應爾，犯者偷羅遮！」

有諸比丘尼跶腳戲，多人譏呵。佛言：「不

【現代漢語翻譯】 現代漢語譯本：將下裙用鉤紐固定，用帶子繫好。

有些貴族婦女出家為比丘尼，手持缽去乞食，很不方便。佛說：『允許製作絡囊來盛放缽，以便乞食。』

（缽）掛在腋下，容易被汗水弄髒，也容易沾染灰塵。佛說：『允許製作覆缽巾。』

有些比丘尼使用蠱術，想要殺害眾生。佛說：『如果使用蠱術，想要殺害眾生，犯偷蘭遮罪（Thullaccaya）；如果使用咒術使死人復活，想要殺害眾生，也一樣（犯偷蘭遮罪）。』

有些比丘尼蓄積各種雜色的衣服，在家居士譏諷她們說：『這些比丘尼簡直就像妓女！』佛說：『不應該這樣做，違犯者犯突吉羅罪（Dukkata）！』

有些比丘有隔夜的食物，而比丘尼沒有食物，（比丘）不敢給（比丘尼）食物。佛說：『允許給，沒有罪過。比丘尼有隔夜的食物給比丘，也一樣（沒有罪過）。』

有些比丘來到比丘尼的住處，沒有凈人（負責供養的人）來遞送食物。佛說：『沒有凈人的時候，允許比丘尼遞送食物給比丘，沒有罪過。比丘遞送食物給比丘尼，也一樣（沒有罪過）。』

有些比丘尼釀酒出售，很多人譏諷她們。佛說：『不應該這樣做，違犯者犯偷蘭遮罪（Thullaccaya）！』

有些比丘尼蓄養田地、耕牛、奴僕，親自看管耕種。在家居士譏諷說：『這些比丘尼也親自看管耕田，和我們有什麼區別？』佛說：『不應該親自看管，應該讓凈人知道（負責）。違犯者犯突吉羅罪（Dukkata）！』

有些比丘尼放出貸款收取利息，很多人譏諷她們。佛說：『不應該這樣做，違犯者犯偷蘭遮罪（Thullaccaya）！』

有些比丘尼蓄養妓女，讓她們坐在店舖里出賣色情；很多人譏諷她們。佛說：『不應該這樣做，違犯者犯偷蘭遮罪（Thullaccaya）！』

有些比丘尼榨油出售，很多人譏諷她們。佛說：『不應該這樣做，違犯者犯偷蘭遮罪（Thullaccaya）！』

有些比丘尼用腳踢弄玩耍，很多人譏諷她們。佛說：『不

【English Translation】 English version: 'Fasten the lower garment with hooks and eyes, and tie it with a belt.'

Some noble women who had become nuns went begging for food with their alms bowls in hand, which was inconvenient. The Buddha said, 'Allow the making of a carrying bag to hold the alms bowl for begging food.'

When (the bowl) is hung under the armpit, it gets soiled by sweat and dust. The Buddha said, 'Allow the making of a bowl cover.'

Some nuns practiced witchcraft, wanting to kill living beings. The Buddha said, 'If one practices witchcraft, wanting to kill living beings, it is a Thullaccaya offense; if one uses spells to revive the dead, wanting to kill living beings, it is the same (Thullaccaya offense).'

Some nuns accumulated various colored robes, and laypeople ridiculed them, saying, 'These nuns are just like prostitutes!' The Buddha said, 'It should not be so; whoever violates this commits a Dukkata offense!'

Some monks had leftover food from the previous day, but the nuns had no food, and (the monks) did not dare to give (the nuns) food. The Buddha said, 'It is allowed to give, there is no offense. If a nun has leftover food from the previous day and gives it to a monk, it is the same (no offense).'

Some monks came to the dwelling place of the nuns, and there was no attendant (person responsible for offerings) to hand over the food. The Buddha said, 'When there is no attendant, it is allowed for the nuns to hand over food to the monks, there is no offense. If a monk hands over food to a nun, it is the same (no offense).'

Some nuns brewed and sold alcohol, and many people ridiculed them. The Buddha said, 'It should not be so; whoever violates this commits a Thullaccaya offense!'

Some nuns kept fields, plowing oxen, and servants, and personally oversaw the cultivation. Laypeople ridiculed them, saying, 'These nuns also personally oversee the cultivation of fields, what difference is there between them and us?' The Buddha said, 'They should not personally oversee it; they should let the attendant know (be responsible). Whoever violates this commits a Dukkata offense!'

Some nuns lent money and collected interest, and many people ridiculed them. The Buddha said, 'It should not be so; whoever violates this commits a Thullaccaya offense!'

Some nuns kept prostitutes, letting them sit in shops and sell sexual favors; many people ridiculed them. The Buddha said, 'It should not be so; whoever violates this commits a Thullaccaya offense!'

Some nuns pressed oil and sold it, and many people ridiculed them. The Buddha said, 'It should not be so; whoever violates this commits a Thullaccaya offense!'

Some nuns played kicking games, and many people ridiculed them. The Buddha said, 'It should not'

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應爾，犯者突吉羅！懸繩自掛戲，亦如是。」

有諸比丘尼住處失火，佛言：「應打揵捶，若唱令集，皆共救火，土坋、水澆、以水漬衣撲滅。」

時有眾多居士請比丘尼僧食。諸比丘尼晨朝著衣持缽，到請家方相問大小，日時遂過，居士譏呵：「此諸比丘尼正似婆羅門女！相問知經多少，多者為大。我今設供，日時已過，當如之何？」以是白佛，佛言：「若大眾會時，聽上座八人相問大小，以次坐，餘人得座便坐。」

五分律卷第二十九 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第三十(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第五分之九五百集法

爾時世尊泥洹未久，大迦葉在毗舍離獼猴水邊重閣講堂，與大比丘僧五百人俱，皆是阿羅漢，唯除阿難。告諸比丘：「昔吾從波旬國，向拘夷城；二國中間，聞佛世尊已般泥洹，我時中心迷亂，不能自攝。諸聚落比丘、比丘尼、優婆塞、優婆夷，或躄、或踴，宛轉于地，莫不哀號，嘆速、嘆疾：『世間空虛，世間眼滅！』時跋難陀先游于彼，止眾人言：『彼長老常言：「應行是，不應行是；應學是，不應學是。」我等於今，始脫此苦！任意所為，無復拘礙。何為相與，而共啼哭？』吾

【現代漢語翻譯】 現代漢語譯本：應爾，犯者突吉羅（輕罪名）！懸繩自掛戲，亦如是。」

有諸比丘尼（女性出家人）住處失火，佛言：「應打揵捶（集合僧眾的法器），若唱令集，皆共救火，土坋、水澆、以水漬衣撲滅。」

時有眾多居士（在家信徒）請比丘尼僧（女性僧團）食。諸比丘尼晨朝著衣持缽（僧人食器），到請家方相問大小，日時遂過，居士譏呵：「此諸比丘尼正似婆羅門女！相問知經多少，多者為大。我今設供，日時已過，當如之何？」以是白佛，佛言：「若大眾會時，聽上座（資歷高的僧人）八人相問大小，以次坐，餘人得座便坐。」

五分律卷第二十九 大正藏第 22 冊 No. 1421 彌沙塞部和醯五分律

五分律卷第三十(彌沙塞)

宋罽賓三藏佛陀什共竺道生等譯

第五分之九五百集法

爾時世尊（佛陀）泥洹（涅槃）未久，大迦葉（佛陀弟子名）在毗舍離（古印度城市名）獼猴水邊重閣講堂，與大比丘僧（男性僧團）五百人俱，皆是阿羅漢（斷盡煩惱的聖者），唯除阿難（佛陀弟子名）。告諸比丘：「昔吾從波旬國（魔王波旬的領地），向拘夷城（佛陀涅槃的城市）；二國中間，聞佛世尊已般泥洹，我時中心迷亂，不能自攝。諸聚落比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），或躄、或踴，宛轉于地，莫不哀號，嘆速、嘆疾：『世間空虛，世間眼滅！』時跋難陀（比丘名）先游于彼，止眾人言：『彼長老（指佛陀）常言：「應行是，不應行是；應學是，不應學是。」我等於今，始脫此苦！任意所為，無復拘礙。何為相與，而共啼哭？』吾

【English Translation】 English version: If so, the offender commits a ṭukkiṭa (a minor offense)! Playing at hanging oneself with a rope is also the same.』

When a dwelling of some bhikkhunis (female monastics) caught fire, the Buddha said, 『A ghaṇṭā (a bell used to assemble the Sangha) should be struck, or an announcement made to gather everyone to put out the fire, using earth, water, and soaking clothes in water to extinguish it.』

At one time, many householders (lay devotees) invited the bhikkhuni Sangha (female monastic community) for a meal. The bhikkhunis, in the morning, put on their robes and carried their bowls (monastic alms bowls), arriving at the house of the inviters, and began asking each other about seniority. The day passed, and the householders criticized them, saying, 『These bhikkhunis are just like Brahmin women! Asking each other how much scripture they know, with the one who knows more being considered senior. We have prepared this offering, and the day has passed. What should we do?』 They reported this to the Buddha, who said, 『If there is a large gathering, allow the eight senior monks to ask each other about seniority and sit in order. The rest may sit wherever they find a seat.』

Vinaya in Five Parts, Scroll 29 Taisho Tripitaka, Volume 22, No. 1421, Mahiśāsaka Vinaya

Vinaya in Five Parts, Scroll 30 (Mahiśāsaka)

Translated by Tripitaka Master Buddhajiva from Kashmir of the Song Dynasty, together with Zhu Daosheng and others

Ninth of the Fifth Division, Five Hundred Collected Dharmas

At that time, not long after the World Honored One (the Buddha) had entered nirvana (parinirvana), Mahākāśyapa (a disciple of the Buddha) was at the double-storied lecture hall by the Monkey Water in Vaishali (an ancient Indian city), together with five hundred great bhikshus (male monastics), all of whom were arhats (liberated beings), except for Ānanda (a disciple of the Buddha). He told the bhikshus, 『Once, I was traveling from the country of Mara Papiyas (the realm of the demon king Papiyas) towards Kushinagar (the city where the Buddha entered parinirvana); between the two countries, I heard that the World Honored Buddha had entered parinirvana. At that time, my mind was confused, and I could not control myself. The bhikshus, bhikkhunis, upāsakas (male lay devotees), and upāsikās (female lay devotees) in the villages were either crippled, or jumping, rolling on the ground, all wailing and lamenting, sighing quickly and urgently: 「The world is empty, the eye of the world has been extinguished!」 At that time, Bhaḍḍananda (a bhikshu) was traveling there earlier and stopped the crowd, saying, 「That elder (referring to the Buddha) always said: 『This should be done, this should not be done; this should be learned, this should not be learned.』 We are now finally free from this suffering! We can do whatever we want, without any restrictions. Why are you all crying together?」 I』

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聞其語，倍復憂毒，佛雖泥洹，比尼現在，應同勖勉共結集之；勿令跋難陀等別立眷屬，以破正法。」諸比丘咸以為善，白迦葉言：「阿難常侍世尊，聰睿多聞，具持法藏，今應聽在集比丘數。」迦葉言：「阿難猶在學地，或隨愛恚癡畏，不應容之。」

時阿難在毗舍離，恒為四眾晝夜說法，眾人來往，殆若佛在。有跋耆比丘于彼閣上坐禪，以此鬧亂不得游諸解脫三昧，作是念：「阿難今于學地應有所作，為無所作？而常在憒鬧，多有所說。」既入定觀，見應有所作。復作是念：「我今當爲說厭離法，使其因悟。」便往阿難所，為說偈言：

「靜處坐樹下，　　心趣于泥洹； 　汝禪莫放逸，　　多說何所為？」

諸比丘亦語阿難言：「汝應速有所作！大迦葉今欲集比尼法，而不聽汝在此數中。」阿難既聞跋耆比丘所說偈，又聞迦葉不聽在集比尼數中，初中后夜勤經行、思惟，望得解脫，而未能得。后夜垂過，身體疲極，欲小偃臥，頭未至枕，豁然漏盡。諸比丘知，即白迦葉：「阿難昨夜已得解脫，今應聽在集比尼數！」迦葉即聽，於是迦葉作是念：「何許多有飲食、床坐、臥具，可得以資給集比尼？」唯見王舍城足以資給，便於僧中唱言：「此中五百阿羅漢應往王舍城安居，餘人一不得去！」

【現代漢語翻譯】 現代漢語譯本： 聽到這些話，他們更加憂慮和痛苦。即使佛陀已經涅槃（Nirvana，佛教術語，指脫離輪迴的狀態），比尼（Vinaya，佛教術語，指戒律）仍然存在，我們應該共同努力結集經典，不要讓跋難陀（Bhadanta，人名）等人另立派系，破壞正法。』眾比丘都認為這個建議很好，並對迦葉（Kasyapa，人名，佛教中的一位重要人物）說：『阿難（Ananda，人名，佛陀的侍者）常侍奉世尊（佛陀的尊稱），聰明睿智，博聞強記，完整地持有法藏（Dharma-bhandara，佛教術語，指佛法的寶藏），現在應該允許他參加結集比丘的行列。』迦葉說：『阿難還在學習階段，可能會受到愛、恨、愚癡和恐懼的影響，不應該允許他參加。』 當時，阿難在毗舍離（Vaisali，地名，古印度城市），日夜不停地為四眾（佛教術語，指比丘、比丘尼、優婆塞、優婆夷）說法，來往的人群絡繹不絕，幾乎就像佛陀還在世一樣。有一位跋耆（Vajji，地名，古印度的一個地區）比丘在那裡的閣樓上坐禪，因為這種喧鬧而無法進入各種解脫三昧（Samadhi，佛教術語，指禪定），他心想：『阿難現在還在學習階段，應該有所作為，還是沒有什麼作為呢？卻總是身處喧鬧之中，說很多話。』他進入禪定觀察，看到阿難應該有所作為。他又想：『我現在應該為他說厭離法（Nirveda，佛教術語，指對世俗的厭倦），讓他因此而覺悟。』於是他前往阿難的住所，為他說偈語： 『靜處坐樹下，心趣于泥洹；汝禪莫放逸，多說何所為？』 眾比丘也對阿難說：『你應該儘快有所作為！大迦葉現在要結集比尼法，而不允許你參加這個行列。』阿難聽到跋耆比丘所說的偈語，又聽到迦葉不允許他參加結集比尼的行列，於是在初夜、中夜、后夜勤奮地經行、思惟，希望能夠獲得解脫，但始終未能如願。後半夜快要結束的時候，他身體疲憊到了極點，想要稍微休息一下，頭還沒有碰到枕頭，突然間就漏盡（Asravaksaya，佛教術語，指斷盡煩惱）了。眾比丘知道后，立即告訴迦葉：『阿難昨夜已經獲得解脫，現在應該允許他參加結集比尼的行列！』迦葉立即同意了。於是迦葉心想：『哪裡有足夠的飲食、床座、臥具，可以用來供給結集比尼的需要呢？』他只看到王舍城（Rajagrha，地名，古印度城市）足以提供這些供給，於是在僧眾中宣佈：『這裡的五百阿羅漢（Arhat，佛教術語，指已證得解脫的聖者）應該前往王舍城安居，其餘的人一概不得前往！』

【English Translation】 English version: Hearing these words, they were doubly afflicted with sorrow and distress. Although the Buddha has entered Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of rebirth), the Vinaya (Vinaya, Buddhist term, referring to the code of monastic discipline) is still present. We should together strive to compile it; let us not allow Bhadanta (Bhadanta, a person's name) and others to establish separate factions, thereby destroying the true Dharma.』 All the monks agreed that this was good and said to Kasyapa (Kasyapa, a person's name, an important figure in Buddhism): 『Ananda (Ananda, a person's name, the Buddha's attendant) constantly attended upon the World-Honored One (a respectful title for the Buddha), is intelligent and wise, learned and of great memory, and fully possesses the Dharma-bhandara (Dharma-bhandara, Buddhist term, referring to the treasury of the Dharma). Now he should be allowed to be among the number of monks who will compile the scriptures.』 Kasyapa said: 『Ananda is still in the stage of learning and may be influenced by love, hatred, delusion, and fear; he should not be allowed to participate.』 At that time, Ananda was in Vaisali (Vaisali, a place name, an ancient Indian city), constantly preaching the Dharma day and night for the four assemblies (Buddhist term, referring to monks, nuns, laymen, and laywomen). The crowds coming and going were almost as if the Buddha were still present. There was a Vajji (Vajji, a place name, an ancient region of India) monk sitting in meditation on the upper floor of a pavilion there. Because of this noise, he was unable to enter the various Samadhis (Samadhi, Buddhist term, referring to meditative absorption) of liberation. He thought to himself: 『Ananda is still in the stage of learning now; should he be doing something, or is he doing nothing? Yet he is always in the midst of noise and says many things.』 Having entered into meditative observation, he saw that Ananda should be doing something. He further thought: 『I should now speak to him about the Dharma of renunciation (Nirveda, Buddhist term, referring to the weariness of the world), so that he may awaken because of it.』 So he went to Ananda's place and spoke this verse for him: 『Sitting quietly under a tree, your mind should be directed towards Nirvana; do not be lax in your meditation, what is the purpose of much speaking?』 The monks also said to Ananda: 『You should quickly do something! Maha-Kasyapa (Great Kasyapa) now wants to compile the Vinaya, and he does not allow you to be among this number.』 Having heard the verse spoken by the Vajji monk, and also having heard that Kasyapa did not allow him to be among the number compiling the Vinaya, Ananda diligently walked and contemplated during the first, middle, and last parts of the night, hoping to attain liberation, but he was unable to do so. As the last part of the night was about to pass, his body was extremely exhausted, and he wanted to rest a little. Before his head reached the pillow, he suddenly exhausted all his outflows (Asravaksaya, Buddhist term, referring to the extinction of defilements). The monks knew this and immediately told Kasyapa: 『Ananda attained liberation last night; now he should be allowed to be among the number compiling the Vinaya!』 Kasyapa immediately agreed. Then Kasyapa thought to himself: 『Where is there enough food, bedding, and sitting mats that can be used to supply the needs of compiling the Vinaya?』 He only saw that Rajagrha (Rajagrha, a place name, an ancient Indian city) was sufficient to provide these supplies, so he announced to the Sangha (Sangha, Buddhist term, referring to the monastic community): 『The five hundred Arhats (Arhat, Buddhist term, referring to a liberated being) here should go to Rajagrha to reside during the rainy season retreat; no one else is allowed to go!』

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作是制已，五百羅漢至王舍城，于夏初月，補治房舍、臥具；二月，遊戲諸禪解脫。三月，然後共集一處，於是迦葉白僧言：「大德僧聽！我今于僧中，問優波離比尼義。若僧時到僧忍聽。白如是。」

時優波離亦白僧言：「大德僧聽！我今當答迦葉比尼義。若僧時到僧忍聽。白如是。」

迦葉即問優波離：「佛於何處制初戒？」優波離言：「在毗舍離。」又問：「因誰制？」答言：「因須提那迦蘭陀子。」又問：「以何事制？」答言：「共本二行淫。」又問：「有二制不？」答言：「有！有比丘共獼猴行淫。」

迦葉復問：「於何處制第二戒？」答言：「在王舍城。」又問：「因誰制？」答言：「因達膩吒。」又問：「以何事制？」答言：「盜瓶沙王材。」

迦葉復問：「於何處制第三戒？」答言：「在毗舍離。」又問：「因誰制？」答言：「因眾多比丘。」又問：「以何事制？」答言：「自相害命。」

迦葉復問：「於何處制第四戒？」答言：「在毗舍離。」又問：「因誰制？」答言：「因婆求摩河諸比丘。」又問：「以何事制？」答言：「虛稱得過人法。」

迦葉作如是等問一切比尼已，于僧中唱言：「此是比丘比尼、此是比丘尼比尼，合名為比尼藏。」

迦葉

【現代漢語翻譯】 現代漢語譯本 制定了這些規則后，五百羅漢（Arahan）來到了王舍城（Rājagṛha），在夏季的第一個月，修繕房舍和臥具；第二個月，他們沉浸在各種禪定和解脫的喜悅中。第三個月，他們聚集在一起，這時，迦葉（Kāśyapa）對僧團說：『尊敬的僧團請聽！我現在要在僧團中，詢問優波離（Upāli）關於毗尼（Vinaya，戒律）的意義。如果僧團認為時機已到，請允許我提問。謹此稟告。』 這時，優波離（Upāli）也對僧團說：『尊敬的僧團請聽！我現在將回答迦葉（Kāśyapa）關於毗尼（Vinaya，戒律）的提問。如果僧團認為時機已到，請允許我回答。謹此稟告。』 迦葉（Kāśyapa）隨即問優波離（Upāli）：『佛陀最初在何處制定戒律？』優波離（Upāli）回答說：『在毗舍離（Vaiśālī）。』又問：『因為誰而制定？』回答說：『因為須提那·迦蘭陀子（Sudinna Kalandakaputta）。』又問：『因為什麼事而制定？』回答說：『因為與已婚婦女發生性行為。』又問：『有兩次制定嗎？』回答說：『有！有比丘與獼猴發生性行為。』 迦葉（Kāśyapa）又問：『在何處制定第二條戒律？』回答說：『在王舍城（Rājagṛha）。』又問：『因為誰而制定？』回答說：『因為達膩吒（Dāṇḍika）。』又問：『因為什麼事而制定？』回答說：『盜取頻婆娑羅王（Bimbisāra）的木材。』 迦葉（Kāśyapa）又問：『在何處制定第三條戒律？』回答說：『在毗舍離（Vaiśālī）。』又問：『因為誰而制定？』回答說：『因為眾多比丘。』又問：『因為什麼事而制定？』回答說：『互相殘害生命。』 迦葉（Kāśyapa）又問：『在何處制定第四條戒律？』回答說：『在毗舍離（Vaiśālī）。』又問：『因為誰而制定？』回答說：『因為婆求摩河等眾多比丘（Bahukama Mahā）。』又問：『因為什麼事而制定？』回答說：『虛假宣稱自己獲得了超人的能力。』 迦葉（Kāśyapa）在僧團中這樣詢問了所有關於毗尼（Vinaya，戒律）的問題后，在僧團中宣告說：『這是比丘的毗尼（Vinaya，戒律），這是比丘尼的毗尼（Vinaya，戒律），合起來稱為毗尼藏（Vinaya-piṭaka）。』 迦葉（Kāśyapa）

【English Translation】 English version Having established these rules, five hundred Arahats arrived at Rājagṛha (王舍城), and in the first month of summer, they repaired their dwellings and bedding; in the second month, they delighted in various meditations and liberations. In the third month, they gathered together, and then Kāśyapa (迦葉) said to the Sangha: 'Venerable Sangha, listen! I now wish to ask Upāli (優波離) about the meaning of the Vinaya (毗尼, discipline) within the Sangha. If the Sangha deems it the right time, may the Sangha permit me to ask. I hereby announce this.' At that time, Upāli (優波離) also said to the Sangha: 'Venerable Sangha, listen! I shall now answer Kāśyapa's (迦葉) questions about the Vinaya (毗尼, discipline). If the Sangha deems it the right time, may the Sangha permit me to answer. I hereby announce this.' Kāśyapa (迦葉) then asked Upāli (優波離): 'Where did the Buddha first establish a precept?' Upāli (優波離) replied: 'In Vaiśālī (毗舍離).' He further asked: 'Because of whom was it established?' He replied: 'Because of Sudinna Kalandakaputta (須提那·迦蘭陀子).' He further asked: 'For what reason was it established?' He replied: 'For engaging in sexual intercourse with a married woman.' He further asked: 'Were there two establishments?' He replied: 'Yes! There was a bhikkhu who engaged in sexual intercourse with a monkey.' Kāśyapa (迦葉) further asked: 'Where was the second precept established?' He replied: 'In Rājagṛha (王舍城).' He further asked: 'Because of whom was it established?' He replied: 'Because of Dāṇḍika (達膩吒).' He further asked: 'For what reason was it established?' He replied: 'For stealing timber belonging to King Bimbisāra (頻婆娑羅王).' Kāśyapa (迦葉) further asked: 'Where was the third precept established?' He replied: 'In Vaiśālī (毗舍離).' He further asked: 'Because of whom was it established?' He replied: 'Because of many bhikkhus.' He further asked: 'For what reason was it established?' He replied: 'For harming each other's lives.' Kāśyapa (迦葉) further asked: 'Where was the fourth precept established?' He replied: 'In Vaiśālī (毗舍離).' He further asked: 'Because of whom was it established?' He replied: 'Because of many bhikkhus such as Bahukama Mahā (婆求摩河).' He further asked: 'For what reason was it established?' He replied: 'For falsely claiming to have attained superhuman abilities.' After Kāśyapa (迦葉) had asked all these questions about the Vinaya (毗尼, discipline) in the Sangha, he proclaimed in the Sangha: 'This is the Vinaya (毗尼, discipline) for bhikkhus, this is the Vinaya (毗尼, discipline) for bhikkhunis, and together they are called the Vinaya-piṭaka (毗尼藏).' Kāśyapa (迦葉)

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復白僧言：「大德僧聽！我今欲于僧中，問阿難修多羅義。若僧時到僧忍聽。白如是。」

阿難亦白僧言：「大德僧聽！我今當答迦葉修多羅義。若僧時到僧忍聽。白如是。」

迦葉即問阿難言：「佛在何處說增一經？在何處說增十經、大因緣經、僧祇陀經、沙門果經、梵動經？何等經因比丘說？何等經因比丘尼、優婆塞、優婆夷、諸天子、天女說？」阿難皆隨佛說而答。

迦葉如是問一切修多羅已，僧中唱言：「此是長經，今集為一部，名長阿含；此是不長、不短，今集為一部，名為中阿含；此是雜說，為比丘、比丘尼、優婆塞、優婆夷、天子、天女說，今集為一部，名雜阿含；此是從一法，增至十一法，今集為一部，名增一阿含；自余雜說，今集為一部，名為雜藏，合名為修多羅藏。我等已集法竟，從今已后，佛所不制，不應妄制；若已制，不得有違。如佛所教，應謹學之。」

阿難復白迦葉言：「我親從佛聞：『吾般泥洹后，若欲除小小戒，聽除。』」迦葉即問：「汝欲以何為小小戒？」答言：「不知！」又問：「何故不知？」答言：「不問世尊。」又問：「何故不問？」答言：「時佛身痛，恐以惱亂。」迦葉詰言：「汝不問此義，犯突吉羅。應自見罪悔過！」阿難言：「大德！我非

【現代漢語翻譯】 現代漢語譯本 復白僧人說：『尊敬的僧眾請聽！我現在想在僧團中，請問阿難關於修多羅（Sutra，經）的意義。如果僧團認為時機已到，請允許我提問。稟告完畢。』 阿難也稟告僧眾說：『尊敬的僧眾請聽！我現在將回答迦葉關於修多羅（Sutra，經）的意義。如果僧團認為時機已到，請允許我回答。稟告完畢。』 迦葉隨即問阿難說：『佛陀在何處宣講《增一經》？在何處宣講《增十經》、《大因緣經》、《僧祇陀經》、《沙門果經》、《梵動經》？哪些經是因比丘（Bhikkhu，男性出家人）而宣講的？哪些經是因比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）、諸天子（Devaputra，男性天神）、天女（Devakanya，女性天神）而宣講的？』阿難都根據佛陀所說一一回答。 迦葉這樣問完所有修多羅（Sutra，經）后，僧團中宣佈說：『這些是長篇的經，現在彙集為一部，名為《長阿含》（Dirgha Agama）；這些是不長不短的經，現在彙集為一部，名為《中阿含》（Madhyama Agama）；這些是雜說的經，為比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）、天子（Devaputra，男性天神）、天女（Devakanya，女性天神）宣講，現在彙集為一部，名為《雜阿含》（Samyukta Agama）；這些是從一法增至十一法的經，現在彙集為一部，名為《增一阿含》（Ekottara Agama）；其餘的雜說，現在彙集為一部，名為《雜藏》。合起來稱為修多羅藏（Sutra Pitaka）。我們已經彙集完畢佛法，從今以後，佛陀沒有制定的戒律，不應隨意制定；如果已經制定，不得違反。應當謹慎學習佛陀所教導的。』 阿難又稟告迦葉說：『我親自從佛陀那裡聽到：『我般涅槃（Parinirvana，圓寂）后，如果想去除小小戒，允許去除。』』迦葉隨即問：『你認為什麼是小小戒？』阿難回答說：『不知道！』又問：『為什麼不知道？』阿難回答說：『沒有請問世尊（Bhagavan，佛陀）。』又問：『為什麼不問？』阿難回答說：『當時佛陀身體不適，恐怕打擾。』迦葉責備說：『你不問這個意義，犯了突吉羅（Dukkata，輕罪）。應該自己認識到罪過並懺悔！』阿難說：『大德（Bhadanta，尊者）！我並非

【English Translation】 English version Then, the monk reported to the Sangha, saying: 'Venerable Sangha, please listen! I now wish to ask Ananda about the meaning of the Sutras (Sutra). If the Sangha deems it the right time, please grant me permission to ask. This is my report.' Ananda also reported to the Sangha, saying: 'Venerable Sangha, please listen! I shall now answer Kashyapa regarding the meaning of the Sutras (Sutra). If the Sangha deems it the right time, please grant me permission to answer. This is my report.' Kashyapa then asked Ananda: 'Where did the Buddha preach the Ekottara Agama (Anguttara Nikaya)? Where did he preach the Dasottara Agama, the Maha Nidana Sutra, the Samghita Sutra, the Samaññaphala Sutta, and the Brahmajala Sutta? Which Sutras were preached because of Bhikkhus (Bhikkhu, male monastic)? Which Sutras were preached because of Bhikkhunis (Bhikkhuni, female monastic), Upasakas (Upasaka, male lay follower), Upasikas (Upasika, female lay follower), Devaputras (Devaputra, male deity), and Devakanyas (Devakanya, female deity)?' Ananda answered according to what the Buddha had said. After Kashyapa had asked about all the Sutras (Sutra) in this way, the Sangha announced: 'These are the long Sutras, now compiled into one collection, named the Dirgha Agama (Digha Nikaya); these are the Sutras that are neither long nor short, now compiled into one collection, named the Madhyama Agama (Majjhima Nikaya); these are the miscellaneous Sutras, preached for Bhikkhus (Bhikkhu, male monastic), Bhikkhunis (Bhikkhuni, female monastic), Upasakas (Upasaka, male lay follower), Upasikas (Upasika, female lay follower), Devaputras (Devaputra, male deity), and Devakanyas (Devakanya, female deity), now compiled into one collection, named the Samyukta Agama (Samyutta Nikaya); these are the Sutras that increase from one Dharma to eleven Dharmas, now compiled into one collection, named the Ekottara Agama (Anguttara Nikaya); the remaining miscellaneous teachings are now compiled into one collection, named the Miscellaneous Collection. Together, they are called the Sutra Pitaka (Sutra Pitaka). We have now completed the compilation of the Dharma. From now on, what the Buddha has not prescribed should not be arbitrarily prescribed; if it has already been prescribed, it must not be violated. What the Buddha has taught should be diligently studied.' Ananda then reported to Kashyapa: 'I personally heard from the Buddha: 『After my Parinirvana (Parinirvana, complete nirvana), if you wish to remove the minor precepts, you may do so.』』 Kashyapa then asked: 『What do you consider to be the minor precepts?』 Ananda replied: 『I do not know!』 He asked again: 『Why do you not know?』 Ananda replied: 『I did not ask the Bhagavan (Bhagavan, the Blessed One, Buddha).』 He asked again: 『Why did you not ask?』 Ananda replied: 『At that time, the Buddha was unwell, and I feared causing him trouble.』 Kashyapa rebuked him, saying: 『Your failure to ask about this meaning constitutes a Dukkata (Dukkata, wrong doing). You should recognize your fault and repent!』 Ananda said: 『Venerable Sir (Bhadanta, venerable)! I am not

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不敬戒，不問此義；恐惱亂世尊，是故不敢！我於是中不見罪相，敬信大德，今當悔過！」

迦葉復詰阿難言：「汝為世尊縫僧伽梨，以腳指押，犯突吉羅，亦應見罪悔過！」阿難言：「我非不敬佛，無人捉綦，是以腳押。我於是中亦不見罪相，敬信大德，今當悔過！」

迦葉復詰阿難言：「汝三請世尊，求聽女人于正法出家，犯突吉羅，亦應見罪悔過！」阿難言：「我非不敬法，但摩訶波阇波提瞿曇彌，長養世尊至大出家，致成大道。此功應報，是以三請。我於此中亦不見罪相，敬信大德，今當悔過！」

迦葉復詰阿難言：「佛臨泥洹現相語汝：『若有得四神足，欲住壽一劫，若過一劫，便可得之。』如來成就無量定法，如是三反現相語汝，汝不請佛住世一劫，若過一劫，犯突吉羅，亦應見罪悔過！」阿難言：「我非不欲請佛久住，惡魔波旬厭蔽我心，是故致此！我於此中亦不見罪相，敬信大德，今當悔過！」

迦葉復詰阿難言：「佛昔從汝三反索水，汝竟不奉！犯突吉羅，亦應見罪悔過！」阿難言：「我非不欲奉！時有五百乘車上流厲渡，水濁未清，恐以致患，是以不奉。我於此中亦不見罪相，敬信大德，今當悔過！」

迦葉復詰阿難言：「汝聽女人先禮舍利，犯突吉羅，亦應見

【現代漢語翻譯】 現代漢語譯本： 『因為不尊敬戒律，所以不敢問這個道理；恐怕驚擾了世尊（Bhagavan，佛陀的尊稱），因此不敢問！我在這件事中沒有看到罪過的跡象，敬信各位大德，現在應當懺悔過錯！』

迦葉（Kashyapa，佛陀的十大弟子之一，以頭陀行著稱）又責問阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）說：『你為世尊縫製僧伽梨（Sanghati，一種袈裟），用腳趾按壓，犯了突吉羅（Dukkata，一種輕罪），也應該承認罪過並懺悔！』阿難回答說：『我並非不尊敬佛陀，只是沒有人抓住針線，所以用腳按壓。我在這件事中也沒有看到罪過的跡象，敬信各位大德，現在應當懺悔過錯！』

迦葉又責問阿難說：『你三次請求世尊，允許女人在正法（Dharma，佛法）中出家，犯了突吉羅，也應該承認罪過並懺悔！』阿難回答說：『我並非不尊敬佛法，但是摩訶波阇波提瞿曇彌（Mahapajapati Gotami，佛陀的姨母，也是第一位比丘尼）養育世尊直到長大出家，成就大道。這份功德應該報答，因此我三次請求。我在這件事中也沒有看到罪過的跡象，敬信各位大德，現在應當懺悔過錯！』

迦葉又責問阿難說：『佛陀臨近涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時顯現徵兆告訴你：『如果有人修得四神足（catasso iddhipada，四種達到神通的途徑），想要住世一劫（kalpa，佛教時間單位，指極長的時間），或者超過一劫，就可以做到。』如來（Tathagata，佛陀的稱號之一）成就了無量的禪定之法，這樣三次顯現徵兆告訴你，你卻沒有請求佛陀住世一劫，或者超過一劫，犯了突吉羅，也應該承認罪過並懺悔！』阿難回答說：『我並非不想請求佛陀長久住世，是惡魔波旬（Mara Papiyas，佛教中的魔王）遮蔽了我的心，所以導致了這樣的結果！我在這件事中也沒有看到罪過的跡象，敬信各位大德，現在應當懺悔過錯！』

迦葉又責問阿難說：『佛陀過去三次向你索要水，你最終都沒有奉上！犯了突吉羅，也應該承認罪過並懺悔！』阿難回答說：『我並非不想奉上！當時有五百輛車在上游涉水而過，水渾濁不清，恐怕會因此致病，所以沒有奉上。我在這件事中也沒有看到罪過的跡象，敬信各位大德，現在應當懺悔過錯！』

迦葉又責問阿難說：『你允許女人先禮拜舍利（Sarira，佛陀或高僧的遺骨），犯了突吉羅，也應該見

【English Translation】 English version: 'Because of disrespect for the precepts, I did not ask about this meaning; fearing to disturb the Bhagavan (Buddha, the Blessed One), that is why I dared not! I do not see any sign of offense in this matter, I respectfully believe in the Great Virtues, and now I shall repent my transgression!'

Kashyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) further questioned Ananda (one of the Buddha's ten principal disciples, known as the foremost in hearing the Buddha's teachings), saying: 'You sewed the Sanghati (a type of robe) for the Bhagavan, pressing it with your toe, committing a Dukkata (a minor offense), you should also acknowledge your offense and repent!' Ananda replied: 'It is not that I did not respect the Buddha, but there was no one to hold the thread, so I pressed it with my foot. I do not see any sign of offense in this matter, I respectfully believe in the Great Virtues, and now I shall repent my transgression!'

Kashyapa further questioned Ananda, saying: 'You requested the Bhagavan three times to allow women to leave home in the Proper Dharma (the Buddha's teachings), committing a Dukkata, you should also acknowledge your offense and repent!' Ananda replied: 'It is not that I did not respect the Dharma, but Mahapajapati Gotami (the Buddha's aunt and foster mother, also the first Buddhist nun) raised the Bhagavan until he grew up and left home, achieving the Great Way. This merit should be repaid, therefore I requested three times. I do not see any sign of offense in this matter, I respectfully believe in the Great Virtues, and now I shall repent my transgression!'

Kashyapa further questioned Ananda, saying: 'When the Buddha was approaching Nirvana (the state of liberation from the cycle of birth and death) he showed a sign and told you: 'If someone attains the four divine abodes (catasso iddhipada, the four foundations for spiritual power), and wishes to live for a kalpa (an aeon, a very long period of time), or beyond a kalpa, it can be done.' The Tathagata (one of the Buddha's titles) has achieved immeasurable meditative states, and in this way showed you a sign three times, yet you did not request the Buddha to remain in the world for a kalpa, or beyond a kalpa, committing a Dukkata, you should also acknowledge your offense and repent!' Ananda replied: 'It is not that I did not want to request the Buddha to remain long in the world, but the evil Mara Papiyas (the demon king in Buddhism) obscured my mind, therefore this happened! I do not see any sign of offense in this matter, I respectfully believe in the Great Virtues, and now I shall repent my transgression!'

Kashyapa further questioned Ananda, saying: 'The Buddha asked you for water three times in the past, but you did not offer it! Committing a Dukkata, you should also acknowledge your offense and repent!' Ananda replied: 'It is not that I did not want to offer it! At that time, five hundred carts were crossing the river upstream, the water was turbid and unclear, and I feared it would cause illness, therefore I did not offer it. I do not see any sign of offense in this matter, I respectfully believe in the Great Virtues, and now I shall repent my transgression!'

Kashyapa further questioned Ananda, saying: 'You allowed women to bow to the relics (Sarira, the remains of the Buddha or a highly realized monk) first, committing a Dukkata, you should also acknowledge

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罪悔過！」阿難言：「我非欲使女人先禮舍利，恐其日暮不得入城，是以聽之。我於此中亦不見罪相，敬信大德，今當悔過！」

阿難敬信大迦葉故，即于眾僧中作六突吉羅悔過。

迦葉復詰阿難言：「若我等以眾學法為小小戒，余比丘便言，至四波羅提提舍尼，亦是小小戒；若我等以至四波羅提提舍尼為小小戒，余比丘便復言，至波逸提亦是小小戒；若我等以至波逸提為小小戒，余比丘便復言，至尼薩耆波逸提，亦是小小戒。俄成四種，何可得定？」迦葉復言：「若我等不知小小戒相，而妄除者，諸外道輩當作是語：『沙門釋子其法如煙，師在之時，所制皆行；般泥洹后，不肯復學。』」

迦葉復于僧中唱言：「我等已集法竟，若佛所不制，不應妄制；若已制，不得有違。如佛所教，應謹學之。」

時長老富蘭那在南方，聞佛于拘夷城般泥洹，諸長老比丘共集王舍城論比尼法。自與眷屬如屈伸臂頃來到眾中，語迦葉言：「我聞佛泥洹，上座比丘皆共集此，論比尼法，為實爾不？」迦葉答言：「大德！實爾。」富蘭那言：「可更論之！」迦葉即如上更論。論已，富蘭那語迦葉言：「我親從佛聞，內宿、內熟、自熟、自持食、從人受、自取果食、就池水受、無凈人凈果除核食之。」迦葉答言：

【現代漢語翻譯】 現代漢語譯本： 『請懺悔你的罪過！』阿難（Ananda，佛陀的十大弟子之一）說：『我並非想要讓女人先禮拜舍利（Sarira，佛陀火化后的遺骨），而是擔心她們天黑后無法入城，所以才允許她們這樣做。我在這件事中並沒有看到任何罪過，但我敬信大德（指大迦葉，Mahakasyapa），現在願意懺悔！』 阿難因為敬信大迦葉的緣故，就在眾僧中作了六個突吉羅（Dukkata，一種輕微的罪過）的懺悔。 迦葉又責問阿難說：『如果我們認為眾學法（Sekhiya Dhamma，比丘應學習的戒律）是小小戒，其他的比丘就會說，乃至四波羅提提舍尼（Patidesaniya，一種懺悔罪）也是小小戒；如果我們認為乃至四波羅提提舍尼是小小戒，其他的比丘就會說，乃至波逸提（Pacittiya，一種懺悔罪）也是小小戒；如果我們認為乃至波逸提是小小戒，其他的比丘就會說，乃至尼薩耆波逸提（Nissaggiya Pacittiya，一種捨墮罪）也是小小戒。這樣一來，就會變成四種情況，如何能夠確定呢？』迦葉又說：『如果我們不知道小小戒的相狀，而隨意刪除，那些外道（Tirthika，佛教以外的宗教）就會這樣說：『沙門釋子（Sramana Sakyaputra，釋迦牟尼佛的弟子）的教法就像煙霧一樣，他們的老師在世的時候，所制定的戒律都能夠遵守；老師涅槃（Parinirvana，佛陀的圓寂）之後，就不肯再學習了。』』 迦葉又在僧眾中宣告說：『我們已經完成了結集佛法的工作，佛陀所沒有制定的，不應該隨意制定；已經制定的，不得違背。應當謹慎地學習佛陀所教導的。』 當時，長老富蘭那（Purana，一位比丘）在南方，聽到佛陀在拘夷城（Kusinagara，佛陀涅槃的地點）涅槃，各位長老比丘共同聚集在王舍城（Rajagrha，古代印度城市）討論比尼法（Vinaya，戒律）。他自己和他的眷屬如同屈伸手臂一樣迅速地來到大眾中，對迦葉說：『我聽說佛陀涅槃了，上座比丘都聚集在這裡，討論比尼法，是真的嗎？』迦葉回答說：『大德！是真的。』富蘭那說：『可以重新討論一下！』迦葉就如上面所說的那樣重新討論。討論完畢后，富蘭那對迦葉說：『我親自從佛陀那裡聽到，內宿（過夜的食物）、內熟（過夜煮熟的食物）、自熟（自己煮的食物）、自持食（自己拿的食物）、從人受（從別人那裡接受的食物）、自取果食（自己摘取的果實）、就池水受（在池塘邊接受的食物）、沒有凈人（Kappiya-karaka，處理食物的凈人）凈果除核食之（去除果核后食用）。』迦葉回答說：

【English Translation】 English version: 'Repent of your offenses!' Ananda (one of the ten principal disciples of the Buddha) said, 'I did not intend to have the women pay homage to the Sarira (relics of the Buddha after cremation) first, but I was concerned that they would not be able to enter the city after dark, so I allowed them to do so. I do not see any offense in this matter, but I respect and trust the Venerable Mahakasyapa (one of the principal disciples of the Buddha), and I will now repent!' Because Ananda respected and trusted Mahakasyapa, he made six Dukkata (a minor offense) repentances in the assembly of monks. Kasyapa further questioned Ananda, saying, 'If we consider the Sekhiya Dhamma (rules of training for monks) to be minor precepts, other monks will say that even the Patidesaniya (an offense requiring confession) are minor precepts; if we consider even the Patidesaniya to be minor precepts, other monks will say that even the Pacittiya (an offense requiring expiation) are minor precepts; if we consider even the Pacittiya to be minor precepts, other monks will say that even the Nissaggiya Pacittiya (an offense involving forfeiture and expiation) are minor precepts. In this way, there will be four categories, how can we determine what is what?' Kasyapa further said, 'If we do not know the characteristics of the minor precepts and arbitrarily remove them, those Tirthikas (non-Buddhist ascetics) will say, 'The teachings of the Sramana Sakyaputras (disciples of Sakyamuni Buddha) are like smoke; when their teacher was alive, the precepts he established were followed; after his Parinirvana (the Buddha's passing away), they are unwilling to learn them anymore.' Kasyapa further proclaimed in the assembly of monks, 'We have completed the compilation of the Dharma; what the Buddha did not establish, we should not arbitrarily establish; what has already been established, we must not violate. We should diligently learn what the Buddha taught.' At that time, the Elder Purana (a monk) was in the south, and he heard that the Buddha had attained Parinirvana in Kusinagara (the place where the Buddha passed away), and that the elder monks had gathered in Rajagrha (an ancient Indian city) to discuss the Vinaya (the monastic rules). He and his retinue quickly came to the assembly as quickly as bending and stretching an arm, and said to Kasyapa, 'I heard that the Buddha has attained Nirvana, and that the senior monks have all gathered here to discuss the Vinaya, is this true?' Kasyapa replied, 'Venerable Sir, it is true.' Purana said, 'Let us discuss it again!' Kasyapa then discussed it again as before. After the discussion, Purana said to Kasyapa, 'I personally heard from the Buddha about the permissibility of eating: food kept overnight (inner lodging), food cooked overnight (inner cooked), food cooked by oneself (self-cooked), food taken by oneself (self-held), food received from others (received from others), fruit picked by oneself (self-picked fruit), food received by the water's edge (received by the pond), and fruit eaten after removing the pits without a lay attendant (eating fruit after removing the pits without a Kappiya-karaka (one who makes things allowable)).' Kasyapa replied:

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「大德！此七條者，佛在毗舍離，時世饑饉乞食難得，故權聽之。后即于彼還更制四，至舍衛城復還制三。」富蘭那言：「世尊不應制已還聽，聽已還制。」迦葉答言：「佛是法主，於法自在。制已還聽，聽已還制，有何等咎？」富蘭那言：「我忍餘事，於此七條不能行之！」迦葉復于僧中唱言：「若佛所不制，不應妄制；若已制，不得有違。如佛所教，應謹學之。」

爾時拘舍彌闡陀比丘觸惱眾僧，不共和合。有一比丘安居竟，往迦葉所，具以事白。迦葉語阿難言：「汝往拘舍彌，以佛語、僧語，作梵壇法罰之。」阿難受使，與五百比丘俱往。闡陀聞阿難與五百比丘來，出迎問阿難言：「何故來此？將無與我欲作不益耶？」答言：「乃欲益汝！」闡陀言：「云何益我？」答言：「今當以佛語、僧語，作梵壇法罰汝！」即問：「云何名梵壇法？」答言：「梵壇法者，一切比丘、比丘尼、優婆塞、優婆夷，不得共汝來往交言。」闡陀聞已，悶絕躄地，語阿難言：「此豈不名殺於我耶？」阿難言：「我親從佛聞：『汝當從我得道！』汝起，為汝說法。」彼便起聽。阿難為說種種妙法，示教利喜，即遠塵離垢，于諸法中得法眼凈。

集比尼法時，長老阿若憍陳如為第一上座，富蘭那為第二上座，曇彌為第三上座

【現代漢語翻譯】 現代漢語譯本： 『大德！（Bhante，尊者）這七條規定，是佛陀在毗舍離（Vaishali，古印度城市），當時世道饑荒，乞食難以獲得，所以權宜允許的。後來就在那裡又重新制定了四條，到了舍衛城（Shravasti，古印度城市）又重新制定了三條。』富蘭那（Purana，人名）說：『世尊不應該制定之後又允許，允許之後又制定。』迦葉（Kashyapa，人名）回答說：『佛是法主，對於法是自在的。制定之後又允許，允許之後又制定，有什麼過錯呢？』富蘭那說：『我能忍受其他事情，對於這七條規定不能實行！』迦葉又在僧團中宣告說：『如果佛陀沒有制定的，不應該擅自製定；如果已經制定的，不得違背。應當謹慎地學習佛陀所教導的。』

當時，拘舍彌（Kaushambi，古印度城市）的闡陀比丘（Chanda，人名）觸犯惱亂眾僧，不與大眾和合。有一位比丘安居結束后，前往迦葉那裡，詳細地稟告了這件事。迦葉告訴阿難（Ananda，人名）說：『你前往拘舍彌，用佛陀的教誨、僧團的決議，以梵壇法（Brahmabandhana，一種僧團的懲罰）來處罰他。』阿難接受了使命，與五百位比丘一同前往。闡陀聽說阿難與五百位比丘前來，出來迎接，問阿難說：『什麼緣故來到這裡？難道是要對我做不利的事情嗎？』阿難回答說：『乃是要利益你！』闡陀說：『如何利益我？』阿難回答說：『現在將用佛陀的教誨、僧團的決議，以梵壇法來處罰你！』闡陀立即問：『什麼叫做梵壇法？』阿難回答說：『梵壇法就是，一切比丘、比丘尼、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士），不得與你來往交談。』闡陀聽了之後，悶絕倒地，告訴阿難說：『這豈不是等於殺了我嗎？』阿難說：『我親自從佛陀那裡聽到：『你應當從我這裡得到解脫之道！』你起來，我為你說法。』闡陀便起身聽法。阿難為他說種種微妙的佛法，開示教導，使他得利益和歡喜，立即遠離塵垢，在諸法中獲得了法眼凈（dharma-caksu，證悟的開始）。』

在結集毗尼法（Vinaya，戒律）的時候，長老阿若憍陳如（Ajnatakaundinya，人名）為第一上座，富蘭那為第二上座，曇彌（Dhamma，人名）為第三上座。

【English Translation】 English version: 『Venerable sir! These seven rules were provisionally permitted by the Buddha in Vaishali (Vaishali, an ancient Indian city) because at that time there was a famine and it was difficult to obtain alms. Later, in that very place, four more rules were re-established, and upon reaching Shravasti (Shravasti, an ancient Indian city), three more were re-established.』 Purana (Purana, a name) said, 『The World-Honored One should not permit what has already been prohibited, nor prohibit what has already been permitted.』 Kashyapa (Kashyapa, a name) replied, 『The Buddha is the Lord of the Dharma, and is free with regard to the Dharma. What fault is there in permitting what has already been prohibited, or prohibiting what has already been permitted?』 Purana said, 『I can endure other things, but I cannot practice these seven rules!』 Kashyapa then proclaimed in the Sangha, 『What the Buddha has not prohibited should not be arbitrarily prohibited; what has already been prohibited must not be violated. As the Buddha has taught, one should diligently learn it.』

At that time, the Bhikkhu Chanda (Chanda, a name) of Kaushambi (Kaushambi, an ancient Indian city) offended and troubled the Sangha, and did not live in harmony with the community. After one Bhikkhu had completed his rains retreat, he went to Kashyapa and reported the matter in detail. Kashyapa told Ananda (Ananda, a name), 『Go to Kaushambi and punish him with the Brahmabandhana (Brahmabandhana, a type of Sangha punishment) according to the Buddha's teachings and the Sangha's decision.』 Ananda accepted the mission and went with five hundred Bhikkhus. Chanda heard that Ananda was coming with five hundred Bhikkhus, and came out to greet him, asking Ananda, 『Why have you come here? Are you perhaps going to do something unfavorable to me?』 Ananda replied, 『I intend to benefit you!』 Chanda said, 『How will you benefit me?』 Ananda replied, 『Now I will punish you with the Brahmabandhana according to the Buddha's teachings and the Sangha's decision!』 He immediately asked, 『What is called Brahmabandhana?』 Ananda replied, 『Brahmabandhana means that all Bhikkhus, Bhikkhunis, Upasakas (upasaka, male lay follower), and Upasikas (upasika, female lay follower) are not allowed to associate or converse with you.』 Upon hearing this, Chanda fainted and collapsed to the ground, saying to Ananda, 『Isn't this equivalent to killing me?』 Ananda said, 『I personally heard from the Buddha, 『You shall attain the Path from me!』 Get up, I will preach the Dharma for you.』 Chanda then got up and listened. Ananda preached various wonderful Dharmas for him, instructing, teaching, benefiting, and gladdening him, and immediately he was freed from defilements and obtained the Dharma-caksu (dharma-caksu, the beginning of enlightenment) in all Dharmas.』

At the time of compiling the Vinaya (Vinaya, monastic rules), the Elder Ajnatakaundinya (Ajnatakaundinya, a name) was the first senior, Purana was the second senior, and Dhamma (Dhamma, a name) was the third senior.

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，陀婆迦葉為第四上座，跋陀迦葉為第五上座，大迦葉為第六上座，優波離為第七上座，阿那律為第八上座，凡五百阿羅漢不多不少，是故名為五百集法。

五分律第五分之十七百集法

佛泥洹后百歲，毗舍離諸跋耆比丘始起十非法：一、鹽姜合，共宿凈；二、兩指抄食食凈；三、復坐食凈；四、越聚落食凈；五、酥、油、蜜、石蜜，和酪凈；六、飲閣樓伽酒凈；七作坐具，隨意大小凈；八、習先所習凈；九、求聽凈；十、受畜金銀錢凈。彼諸比丘常以月八日、十四日、十五日盛滿缽水，集坐多人眾處，持缽著前以為吉祥，要人求施。時諸白衣男女大小經過前者，便指缽水言：「此中吉祥！可與衣、缽、革屣、藥直。」有欲與者，與之；不欲與者，便譏呵言：「沙門釋子不應受畜金銀及錢！設人自與，不應眼視，而今云何作此求施？」

時長老耶舍迦蘭陀子，在彼獼猴水邊重閣講堂，語諸比丘言：「汝莫作此求施！我親從佛聞，若有非法求施、施非法求，二俱得罪！」語諸比丘已，復語諸白衣男女大小：「汝等莫作此施！我親從佛聞，若非法求施、施非法求，二俱得罪！」

彼諸比丘得金銀錢已，語耶舍言：「大德！可受此分。」答言：「我不受非法求得施分！」復語言：「若不自受，可以

【現代漢語翻譯】 現代漢語譯本：陀婆迦葉（Dabba Kassapa）為第四上座，跋陀迦葉（Bhaddā Kassapa）為第五上座，大迦葉（Mahā Kassapa）為第六上座，優波離（Upāli）為第七上座，阿那律（Anuruddha）為第八上座，總共有五百阿羅漢，不多也不少，因此稱為五百結集。

《五分律》第五分之十七百結集

佛陀涅槃后一百年，毗舍離（Vesālī）的跋耆（Vajjī）比丘開始實行十種非法行為：一、鹽和姜混合，一起食用是清凈的；二、用兩指取食物食用是清凈的；三、吃完飯後可以繼續坐著吃是清凈的；四、越過村落去乞食是清凈的；五、酥油、蜂蜜、石蜜和酪混合食用是清凈的；六、飲用閣樓伽酒（gelukka）是清凈的；七、製作坐具，大小隨意是清凈的；八、習慣先前所習慣的（事物）是清凈的；九、請求允許（某些行為）是清凈的；十、接受和儲蓄金銀錢財是清凈的。

那些比丘經常在每月的初八、十四、十五，用缽盛滿水，聚集在人多的地方，把缽放在前面作為吉祥的象徵，向人請求佈施。當時，一些白衣男女老少經過他們面前時，他們就指著缽里的水說：『這裡面有吉祥！可以給衣物、缽、鞋子、醫藥費。』有人想給，就給他們；不想給，他們就譏諷說：『沙門釋子不應該接受和儲蓄金銀和錢財！即使別人主動給，也不應該看在眼裡，而現在怎麼做這種乞求佈施的事情？』

當時，長老耶舍迦蘭陀子（Yasa Kalandaputta）在獼猴水邊（Markata-hrada）的重閣講堂，對比丘們說：『你們不要做這種乞求佈施的事情！我親耳從佛陀那裡聽到，如果用非法的方式乞求佈施，或者佈施非法的東西，雙方都有罪！』說完，他又對白衣男女老少說：『你們不要做這種佈施！我親耳從佛陀那裡聽到，如果用非法的方式乞求佈施，或者佈施非法的東西，雙方都有罪！』

那些比丘得到金銀錢財后，對耶舍說：『大德！您可以接受這些分到的錢。』耶舍回答說：『我不接受用非法手段求得的佈施！』他們又說：『如果不自己接受，可以

【English Translation】 English version: Dabba Kassapa was the fourth elder, Bhaddā Kassapa was the fifth elder, Mahā Kassapa was the sixth elder, Upāli was the seventh elder, and Anuruddha was the eighth elder. There were exactly five hundred Arhats, no more and no less, hence it is called the Five Hundred Sangha.

The Seventeenth Hundred of the Fifth Section of the Five-Part Vinaya (Fivefold Rule)

A hundred years after the Buddha's Nirvana, the Vajjian monks of Vesālī began to practice ten unlawful things: 1. Mixing salt and ginger and eating together is pure; 2. Taking food with two fingers and eating is pure; 3. Sitting and eating again after finishing eating is pure; 4. Going beyond the village to beg for food is pure; 5. Mixing ghee, oil, honey, and rock candy with yogurt and eating is pure; 6. Drinking gelukka wine is pure; 7. Making sitting mats of any size is pure; 8. Practicing what was previously practiced is pure; 9. Requesting permission (for certain actions) is pure; 10. Accepting and storing gold and silver coins is pure.

Those monks often filled their bowls with water on the eighth, fourteenth, and fifteenth days of each month, gathered in places with many people, and placed the bowls in front of them as a symbol of auspiciousness, asking people for donations. At that time, when some lay men and women, young and old, passed by, they would point to the water in the bowls and say, 'There is auspiciousness in here! You can give clothes, bowls, shoes, and medicine money.' If someone wanted to give, they would give it to them; if they didn't want to give, they would ridicule them, saying, 'The Shramana (ascetic) disciples of Shakya (Buddha) should not accept and store gold, silver, and money! Even if people give it voluntarily, they should not look at it, so how can you do this kind of begging for donations now?'

At that time, the elder Yasa Kalandaputta was in the double-storied lecture hall by Markata-hrada (Monkey Water), and he said to the monks, 'Do not do this kind of begging for donations! I personally heard from the Buddha that if you beg for donations in an unlawful way, or donate unlawful things, both parties are guilty!' After speaking, he said to the lay men and women, young and old, 'Do not make this kind of donation! I personally heard from the Buddha that if you beg for donations in an unlawful way, or donate unlawful things, both parties are guilty!'

After those monks obtained gold, silver, and money, they said to Yasa, 'Venerable, you can accept these shares.' Yasa replied, 'I do not accept donations obtained through unlawful means!' They said again, 'If you do not accept it yourself, you can

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施僧。」答言：「我既不受，云何施僧？」於是諸比丘便以耶舍前教白衣，為罵白衣，與作下意羯磨。羯磨已，耶舍言：「我親從佛聞，若僧與作下意羯磨，應差一比丘為伴謝諸白衣。」諸比丘便白二羯磨差一比丘伴之，耶舍即將至白衣所，正值五百優婆塞聚在一處，便語之言：「諸君當知，是法，我說是法；非法，我說非法。是比尼，我說是比尼；非比尼，我說非比尼。是佛教，我說是佛教；非佛教，我說非佛教。我先所說，使諸優婆塞瞋，今來謝過！」諸優婆塞皆大驚言：「大德！何時為我等說：是法、是比尼、是佛教，使我等瞋，而來見謝？」耶舍更語諸人言：「世尊一時在王舍城耆域庵羅園。時瓶沙王諸大臣共集王門，作如是議：『沙門釋子應受畜金、銀、珠寶及用販賣。』時彼眾中有一大臣名珠髻，語眾人言：『勿作此議，沙門釋子不應受畜金、銀、珠寶及用販賣。』即以此事往白世尊：『我之所說，將無過謬？』佛言：『汝之所說正得其中！所以者何？我常說此，沙門釋子不應受畜金、銀、珠寶及用販賣。』復白佛言：『唯愿世尊遣告眾人，令知非謬！』佛言：『大善！』又告珠髻：『譬如日月，為煙、云、塵、阿修羅，四曀所蔽，不明、不凈。沙門、婆羅門有四種曀，亦復如是：或不斷愛慾，行於淫法

【現代漢語翻譯】 現代漢語譯本： 『供養僧眾。』耶舍回答說：『我既然不接受供養，又怎麼能供養僧眾呢？』於是眾比丘便將耶舍之前教唆在家居士，辱罵其他在家居士的事情，對他進行了『下意羯磨』（降低身份的僧團決議）。羯磨完成後，耶舍說：『我親自從佛陀那裡聽聞，如果僧團要對比丘進行下意羯磨，應當派遣一位比丘作為同伴，去向各位在家居士道歉。』眾比丘便通過二次羯磨，派遣一位比丘陪伴他。耶舍隨即前往在家居士處，正趕上五百位優婆塞（在家男居士）聚集在一起，便對他們說：『各位應當知道，是佛法，我就說是佛法；不是佛法，我就說不是佛法。是毗尼（戒律），我就說是毗尼；不是毗尼，我就說不是毗尼。是佛教，我就說是佛教；不是佛教，我就說不是佛教。我先前所說的話，使得各位優婆塞生氣，現在前來謝罪！』各位優婆塞都非常驚訝地說：『大德！您什麼時候為我們說：什麼是佛法、什麼是毗尼、什麼是佛教，使得我們生氣，而您現在來道歉呢？』耶舍又對眾人說：『世尊曾經在王舍城（Rājagṛha）的耆域庵羅園（Jīvaka's Mango Grove）。當時，頻婆娑羅王（Bimbisāra）的各位大臣聚集在王宮門口，商議說：『沙門釋子（Śramaṇa Śākyaputra，釋迦牟尼佛的出家弟子）應該接受和儲蓄金銀珠寶，並且用以販賣。』當時，眾人中有一位大臣名叫珠髻，對眾人說：『不要這樣議論，沙門釋子不應該接受和儲蓄金銀珠寶，並且用以販賣。』隨即把這件事稟告世尊：『我所說的話，將不會有過錯吧？』佛陀說：『你所說的話正中要點！為什麼呢？我經常這樣說，沙門釋子不應該接受和儲蓄金銀珠寶，並且用以販賣。』珠髻又稟告佛陀說：『希望世尊派遣使者告知眾人，讓他們知道我的說法沒有錯誤！』佛陀說：『很好！』又告訴珠髻：『譬如日月，被煙、云、塵土、阿修羅（Asura）四種遮蔽所遮蓋，變得不明亮、不乾淨。沙門、婆羅門（Brāhmaṇa）也有四種遮蔽，也像這樣：或者不斷絕愛慾，行於淫慾之法。

【English Translation】 English version: 『Offerings to the Sangha (Saṃgha, monastic community).』 Yaśas (name of a monk) replied: 『Since I do not accept, how can I offer to the Sangha?』 Thereupon, the Bhikṣus (monks) reported to the Sangha that Yaśas had previously instructed laypeople to scold other laypeople, and they performed a 『Lowering Intention Karma』 (a formal act of censure) against him. After the Karma was completed, Yaśas said: 『I personally heard from the Buddha that if the Sangha performs a Lowering Intention Karma against a Bhikṣu, they should send one Bhikṣu as a companion to apologize to the laypeople.』 The Bhikṣus then, through a double Karma, sent one Bhikṣu to accompany him. Yaśas then went to the laypeople's place, and it happened that five hundred Upāsakas (male lay devotees) were gathered together. He said to them: 『Gentlemen, you should know that what is Dharma (the teachings), I say is Dharma; what is not Dharma, I say is not Dharma. What is Vinaya (monastic discipline), I say is Vinaya; what is not Vinaya, I say is not Vinaya. What is Buddhism, I say is Buddhism; what is not Buddhism, I say is not Buddhism. What I said before made you Upāsakas angry, and now I come to apologize!』 All the Upāsakas were greatly surprised and said: 『Venerable Sir! When did you say to us what is Dharma, what is Vinaya, what is Buddhism, that made us angry, and now you come to apologize?』 Yaśas further said to the people: 『The World-Honored One (Buddha) was once in the Jīvaka's Mango Grove in Rājagṛha (city in ancient India). At that time, the ministers of King Bimbisāra (king of Magadha) gathered at the palace gate and discussed: 『The Śramaṇa Śākyaputras (ascetics, disciples of Śākyamuni Buddha) should accept and store gold, silver, and jewels, and use them for trading.』 At that time, among the crowd, there was a minister named Pearl Crest, who said to the crowd: 『Do not discuss this way; the Śramaṇa Śākyaputras should not accept and store gold, silver, and jewels, and use them for trading.』 He then reported this matter to the World-Honored One: 『Will what I said be without fault?』 The Buddha said: 『What you said is right on the mark! Why? I always say this, the Śramaṇa Śākyaputras should not accept and store gold, silver, and jewels, and use them for trading.』 Pearl Crest further reported to the Buddha: 『May the World-Honored One send a messenger to inform the people, so that they know my statement is not wrong!』 The Buddha said: 『Very good!』 He also told Pearl Crest: 『For example, the sun and moon are obscured by four veils: smoke, clouds, dust, and Asuras (demi-gods). Śramaṇas and Brāhmaṇas (priestly class) also have four veils, and it is the same: either they do not cut off craving and desire, and engage in the practice of sexual conduct.

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；或耽酒食，不能除斷；或專作邪命，以自給活；或受畜金、銀、珠寶及用販賣。若人以五欲為凈，是人則以受畜金、銀、珠寶及用販賣為凈；若人以受畜金、銀、珠寶及用販賣為凈，是人則以五欲為凈。若人依我出家受具足戒，而以受畜金、銀、珠寶及用販賣為凈者，當知是人必定不信我之法律。我雖常說須車求車，須人求人，隨所須物皆聽求之；而終不得受畜金、銀、珠寶及用販賣。』」耶舍說此已，又言：「我先說是法、非法，是律、非律，是佛教、非佛教，是佛所說、非佛所說。」諸優婆塞言：「我等於此語中，無不信樂。今毗舍離，唯有大德是沙門釋子。愿受我等盡壽住此四事供養！」

耶舍謝諸優婆塞已，與僧使比丘俱還僧坊。跋耆比丘問僧使比丘言：「耶舍比丘已謝諸優婆塞未？」答言：「已謝！但諸白衣皆信其語，咸作是言：『今毗舍離唯有大德！』已請盡壽四事供養，於我等輩無復宜利。」跋耆比丘復以耶舍前教諸比丘，為罵僧，犯波逸提。語言：「汝當見罪悔過！」耶舍答言：「我無罪可見，云何悔過？」跋耆比丘便聚集，欲與作不見罪羯磨。於是耶舍便以神足飛往波旬國。

時波利邑有六十比丘皆是阿練若，三衣、乞食、糞掃衣、常坐、露地坐，具足三明六通，悉是阿難弟子；俱

【現代漢語翻譯】 現代漢語譯本：或者沉迷於飲酒和飲食，不能斷除；或者專門從事不正當的職業，以此來維持生計；或者接受和儲藏金、銀、珠寶，以及用它們進行販賣。如果有人認為五欲是清凈的，那麼這個人就會認為接受和儲藏金、銀、珠寶以及用它們進行販賣是清凈的；如果有人認為接受和儲藏金、銀、珠寶以及用它們進行販賣是清凈的，那麼這個人就會認為五欲是清凈的。如果有人依我出家，受了具足戒，卻認為接受和儲藏金、銀、珠寶以及用它們進行販賣是清凈的，應當知道這個人必定不相信我的法律。我雖然常說需要車就求車，需要人就求人，凡是需要的物品都可以請求；但最終不得接受和儲藏金、銀、珠寶以及用它們進行販賣。』」耶舍（Yasa）說完這些話后，又說：「我先前說什麼是法、什麼非法，什麼是律、什麼非律，什麼是佛教、什麼非佛教，什麼是佛所說、什麼非佛所說。」各位優婆塞（upasaka，在家男居士）說：「我們對於這些話，沒有不信樂的。現在毗舍離（Vaisali）城，只有大德您才是沙門釋子（釋迦牟尼佛的弟子）。希望接受我們終身在此供養您衣食住行四事！」 耶舍（Yasa）謝絕了各位優婆塞（upasaka，在家男居士）后，與僧使比丘一同返回僧坊。跋耆（Vajjian）比丘問僧使比丘說：「耶舍（Yasa）比丘已經謝絕了各位優婆塞（upasaka，在家男居士）了嗎？」僧使比丘回答說：「已經謝絕了！但是各位白衣都相信他的話，都說：『現在毗舍離（Vaisali）城只有大德！』已經請求終身供養四事，對於我們這些人來說，沒有再多的利益了。」跋耆（Vajjian）比丘又因為耶舍（Yasa）先前教導各位比丘，認為他是在謾罵僧團，犯了波逸提（Pacittiya，一種戒律）。於是說：「你應該認罪悔過！」耶舍（Yasa）回答說：「我沒有罪可以認，為什麼要悔過？」跋耆（Vajjian）比丘便聚集起來，想要對他進行不見罪羯磨（不見罪羯磨，僧團對犯戒比丘的一種處分）。於是耶舍（Yasa）便以神通飛往波旬（Pāpīyas，惡魔）國。 當時波利邑（Pāṭaliputra）有六十位比丘，都是阿練若（arañña，在遠離人煙的處所修行者），持有三衣（ticīvara，比丘所持的三種袈裟）、乞食（piṇḍapāta，托缽乞食）、糞掃衣（paṃsukūla，撿拾棄物縫製成的衣服）、常坐（不臥倒）、露地坐（不在屋檐下坐），具足三明六通（tisso vijjā chaḷabhiññā，三種智慧和六種神通），都是阿難（Ānanda，佛陀的十大弟子之一）的弟子；一起...

【English Translation】 English version: Or indulging in drinking and eating, unable to cut it off; or specializing in improper livelihoods to support themselves; or accepting and storing gold, silver, jewels, and using them for trading. If someone considers the five desires to be pure, then that person will consider accepting and storing gold, silver, jewels, and using them for trading to be pure; if someone considers accepting and storing gold, silver, jewels, and using them for trading to be pure, then that person will consider the five desires to be pure. If someone, having left home and received the full precepts according to me, considers accepting and storing gold, silver, jewels, and using them for trading to be pure, know that this person certainly does not believe in my laws. Although I often say to ask for a cart if one needs a cart, to ask for a person if one needs a person, and to ask for whatever is needed; ultimately, one must not accept and store gold, silver, jewels, and use them for trading.』" Yasa, having said this, further said, 'I previously spoke of what is Dharma (law, truth), what is not Dharma, what is Vinaya (discipline), what is not Vinaya, what is the Buddha's teaching, what is not the Buddha's teaching, what is spoken by the Buddha, what is not spoken by the Buddha.' The Upasakas (upasaka, lay male devotees) said, 'Among these words, there is nothing that we do not believe and rejoice in. Now, in the city of Vaisali (Vaisali), only the Venerable One is a Shramana Shakya-putra (disciple of Shakyamuni Buddha). May you accept our lifelong offering of the four requisites here!' Yasa, having thanked the Upasakas (upasaka, lay male devotees), returned to the monastery with the monastic messenger Bhikkhu. The Vajjian (Vajjian) Bhikkhus asked the monastic messenger Bhikkhu, 'Has the Bhikkhu Yasa (Yasa) thanked the Upasakas (upasaka, lay male devotees) yet?' The messenger Bhikkhu replied, 'He has thanked them! But all the laypeople believe his words, and all say, 'Now, in Vaisali (Vaisali), only the Venerable One exists!' They have already requested to offer the four requisites for life, and there is no more benefit for us.' The Vajjian (Vajjian) Bhikkhus, because Yasa (Yasa) had previously taught the Bhikkhus, considered him to be scolding the Sangha (monastic community), committing a Pacittiya (Pacittiya, a type of precept). They said, 'You should confess your offense and repent!' Yasa (Yasa) replied, 'I have no offense to see, why should I repent?' The Vajjian (Vajjian) Bhikkhus then gathered together, wanting to perform an act of 'not seeing the offense' (不見罪羯磨, a disciplinary action against a Bhikkhu who has committed an offense). Thereupon, Yasa (Yasa) flew to the country of Pāpīyas (Pāpīyas, the evil one) by means of his supernatural power. At that time, in the town of Pāṭaliputra (Pāṭaliputra), there were sixty Bhikkhus, all of whom were Arañña (arañña, those who practice in secluded places), possessing the three robes (ticīvara, the three robes held by a Bhikkhu), alms-food (piṇḍapāta, begging for food), rag robes (paṃsukūla, clothes made from discarded rags), constant sitting (not lying down), sitting in the open air, possessing the three knowledges and six supernormal powers (tisso vijjā chaḷabhiññā, three kinds of wisdom and six kinds of supernormal powers), all of whom were disciples of Ānanda (Ānanda, one of the Buddha's ten great disciples); together...

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共飛來，向毗舍離。耶舍見之，便置衣缽于虛空中，猶如著地，與彼比丘共相問訊，具說跋耆比丘十種非法，語言：「大德！我等當共論比尼法，以滅斯事，勿使跋耆比丘破于正法！」彼比丘莫逆於心，欲共同滅。

復有三十波利邑比丘，德皆如上，亦是阿難弟子，在摩偷羅國。耶舍與六十比丘作是議言：「得彼三十比丘同我等者，必得如法滅彼惡事。」議已，便共飛往彼比丘所，具如上說，彼亦莫逆於心，欲共同滅。

復有波利邑三十比丘聽皆如上，亦是阿難弟子，在阿臘脾邑。耶舍復與九十人作如上議，往到其所具如上說，彼亦同心欲共滅之。

時長老三浮陀在阿哹山上，耶舍復共百二十人作如上議，往到其所具如上說，彼亦同心欲共滅之。

時長老離婆多在拘舍彌城，得慈心三昧，有大眷屬。耶舍復與百二十一人亦如上議，往到其所具如上說，彼亦同心欲共滅之。

時跋耆諸比丘，聞耶舍往拘舍彌離婆多所，便載滿船沙門衣、缽，諸所須物，亦欲往彼行貨求助。其船中伴有一持律比丘名沙蘭，竊獨思惟：「跋耆比丘為如法不？」即依諸經律察其所為，為不如法。時空中神三反唱言：「如是，如是！跋耆比丘所行非法，如汝所見！」跋耆諸比丘到拘舍彌，皆共上岸到長老離婆多所

【現代漢語翻譯】 現代漢語譯本 他們一同飛往毗舍離（Vaishali）。耶舍（Yasha）見到他們，便將衣缽放置在虛空中，如同放在地上一樣。他和那些比丘互相問候，詳細地講述了跋耆（Vajji）比丘的十種非法行為，說道：『大德！我們應當共同討論毗尼法（Vinaya），以消除這些事情，不要讓跋耆比丘破壞正法！』那些比丘與耶舍心意相通，想要共同消除這些非法之事。 又有三十位波利邑（Pava）的比丘，德行都如上面所說，也是阿難（Ananda）的弟子，住在摩偷羅國（Mathura）。耶舍與六十位比丘商議說：『如果能得到那三十位比丘與我們同心同德，必定能夠如法地消除那些惡事。』商議完畢，他們便一同飛往那些比丘的住所，詳細地說明了情況，如同上面所說。那些比丘也與耶舍心意相通，想要共同消除這些非法之事。 又有波利邑三十位比丘，情況都如上面所說，也是阿難的弟子，住在阿臘脾邑（Alavi）。耶舍又與九十人商議，如同上面所說，前往他們的住所，詳細地說明了情況，如同上面所說。那些比丘也同心同德，想要共同消除這些非法之事。 當時，長老三浮陀（Sambuddha）住在阿哹山（Mount Abu）上，耶舍又與一百二十人商議，如同上面所說，前往他的住所，詳細地說明了情況，如同上面所說。他也同心同德，想要共同消除這些非法之事。 當時，長老離婆多（Revata）住在拘舍彌城（Kaushambi），證得了慈心三昧（Metta Samadhi），擁有龐大的眷屬。耶舍又與一百二十一人商議，也如同上面所說，前往他的住所，詳細地說明了情況，如同上面所說。他也同心同德，想要共同消除這些非法之事。 當時，跋耆的比丘們，聽說耶舍前往拘舍彌離婆多（Revata）的住所，便裝載滿船的沙門（Shramana）衣、缽，以及各種所需的物品，也想要前往那裡進行貿易，尋求幫助。船中的同伴中有一位持律比丘，名叫沙蘭（Sarana），他暗自思忖：『跋耆比丘的行為如法嗎？』於是依據各種經律來考察他們的所作所為，發現他們的行為不如法。這時，空中的神靈三次唱言：『確實如此！跋耆比丘所做的事情不合法，正如你所見！』跋耆的比丘們到達拘舍彌（Kaushambi），都一同上岸，前往長老離婆多（Revata）的住所。

【English Translation】 English version Together, they flew to Vaishali (a city in ancient India). Yasha (a monk) saw them and placed his robes and bowl in the air as if they were on the ground. He greeted the monks and explained in detail the ten unlawful practices of the Vajji (a clan) monks, saying, 'Venerable ones! We should discuss the Vinaya (monastic rules) together to eliminate these matters and prevent the Vajji monks from destroying the true Dharma!' Those monks were of one mind with Yasha and wanted to eliminate these unlawful practices together. There were also thirty monks from Pava (a city in ancient India), all of whom had virtues as described above. They were also disciples of Ananda (Buddha's attendant) and resided in Mathura (a city in ancient India). Yasha conferred with sixty monks, saying, 'If we can get those thirty monks to agree with us, we will surely be able to eliminate those evil practices according to the Dharma.' After the discussion, they flew together to the place where those monks were, explaining the situation in detail as above. Those monks were also of one mind with Yasha and wanted to eliminate these unlawful practices together. There were also thirty monks from Pava (a city in ancient India), with the same situation as above. They were also disciples of Ananda and resided in Alavi (a city in ancient India). Yasha conferred with ninety people as above, went to their place, and explained the situation in detail as above. Those monks were also of one mind and wanted to eliminate these unlawful practices together. At that time, Elder Sambuddha (a senior monk) was residing on Mount Abu (a mountain in India). Yasha conferred with one hundred and twenty people as above, went to his place, and explained the situation in detail as above. He was also of one mind and wanted to eliminate these unlawful practices together. At that time, Elder Revata (a senior monk) was residing in Kaushambi (a city in ancient India), having attained the Metta Samadhi (loving-kindness meditation), and had a large following. Yasha conferred with one hundred and twenty-one people, also as above, went to his place, and explained the situation in detail as above. He was also of one mind and wanted to eliminate these unlawful practices together. At that time, the Vajji (a clan) monks, hearing that Yasha had gone to Revata's (a senior monk) place in Kaushambi (a city in ancient India), loaded a ship full of Shramana (ascetic) robes, bowls, and various necessities, also wanting to go there to trade and seek help. Among the companions on the ship was a Vinaya (monastic rules) holding monk named Sarana (a monk's name), who secretly pondered, 'Are the actions of the Vajji monks in accordance with the Dharma?' So he examined their actions according to various Sutras (Buddhist scriptures) and Vinaya (monastic rules), and found that their actions were not in accordance with the Dharma. At this time, the spirits in the air chanted three times, 'Indeed, it is so! The actions of the Vajji monks are unlawful, just as you have seen!' The Vajji monks arrived in Kaushambi (a city in ancient India), all disembarked, and went to the place of Elder Revata (a senior monk).

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，白言：「我等多載沙門所須之物，來奉大德。愿為納受！」答言：「我衣缽具足，不復須之！」又白言：「若不多須，愿受少許！」答言：「我衣缽已備，不得為汝虧法有受！」離婆多有一弟子名曰達磨，常侍左右，跋耆諸比丘便往其所，語言：「我有沙門所須之物，若有短乏，便可取之！」答言：「我皆自有，無所乏少。」跋耆諸比丘復言：「佛在世時，人來施佛，佛不受者以施阿難，阿難皆受。阿難既受，則是佛受。」達磨聞之，為受一物。受已，問言：「汝等何意強施我物？」答言：「欲汝為我白汝和尚，以力見助，不令耶舍壞我法律。」達磨便為往和尚所，白言：「和尚可助跋耆比丘。」答言：「行非法人，我所不助！」達磨復白：「愿更籌量！」答言：「汝今勸我助非法人，非我弟子！從今勿覆在我左右，我亦不復共汝語言！」達磨愧懼，出到跋耆諸比丘所。彼皆問言：「汝和尚有助我意不？」答言：「無有！徒令我今為汝受責，得不共語擯。」跋耆諸比丘問言：「汝今幾歲？」答言：「二十歲。」便言：「汝年德如此！何忍作此不共語擯？」

於是長老離婆多，作是念：「我若於此滅彼事者，彼造事人必更發起，今當共往就彼滅之。」念已，便與大眾俱之毗舍離城。

彼城先有比丘名一切

【現代漢語翻譯】 現代漢語譯本：跋耆比丘說道：『我們準備了許多僧侶需要的物品，前來供奉大德，希望您能接受！』離婆多（Revata，一位長老的名字）回答說：『我的衣和缽已經足夠，不再需要這些了！』他們又說：『如果不需要太多，希望您能接受少許！』離婆多回答說：『我的衣和缽已經準備好了，不能爲了你們而破戒接受！』 離婆多有一個弟子名叫達磨（Dharma，法的音譯），經常侍奉在他左右。跋耆（Vajjian，地名）的比丘便去達磨那裡，對他說：『我們有一些僧侶需要的物品，如果有什麼短缺，你可以從中取用！』達磨回答說：『我什麼都有，沒有什麼缺乏的。』跋耆的比丘又說：『佛陀（Buddha，覺悟者）在世的時候，人們來供養佛陀，佛陀不接受的就施捨給阿難（Ananda，佛陀的侍者），阿難都接受。阿難既然接受了，就等於是佛陀接受。』達磨聽了這些話，就接受了一件物品。接受之後，他問道：『你們為什麼要強行給我東西？』他們回答說：『想讓你替我們去告訴你的和尚（Upajjhaya，親教師），用力量幫助我們，不要讓耶舍（Yasa，人名）破壞我們的法律。』 達磨便去和尚那裡，稟告說：『和尚可以幫助跋耆比丘。』離婆多回答說：『行為不合法的人，我是不會幫助的！』達磨又說：『希望您再考慮一下！』離婆多回答說：『你現在勸我幫助行為不合法的人，你不是我的弟子！從今以後不要再在我左右，我也不再和你說話！』達磨感到慚愧和害怕，出來到了跋耆比丘那裡。他們都問他說：『你的和尚有幫助我們的意思嗎？』達磨回答說：『沒有！反而讓我因為替你們接受東西而受到責備，被禁止和他說話。』跋耆比丘問道：『你今年幾歲？』達磨回答說：『二十歲。』他們便說：『你年紀和德行都這樣了！怎麼忍心做出這種被禁止說話的事情？』 於是長老離婆多，這樣想：『我如果在這裡阻止他們這件事，他們這些肇事者一定會再次發起，現在應當一起去到他們那裡阻止這件事。』想完之後，便與大眾一起前往毗舍離（Vaisali，地名）城。 那個城裡先前有一位比丘名叫一切（Sarva，一切的音譯）。

【English Translation】 English version: The Vajjian monks said, 'We have prepared many items needed by monks and have come to offer them to you, virtuous one. We hope you will accept them!' Revata (Revata, the name of an elder) replied, 'My robes and bowl are sufficient; I no longer need these!' They then said, 'If you do not need much, we hope you will accept a little!' Revata replied, 'My robes and bowl are already prepared; I cannot break the precepts to accept them for your sake!' Revata had a disciple named Dharma (Dharma, transliteration of the Law), who often attended to him. The Vajjian (Vajjian, a place name) monks then went to Dharma and said to him, 'We have some items needed by monks; if there is anything lacking, you can take from them!' Dharma replied, 'I have everything; I lack nothing.' The Vajjian monks further said, 'When the Buddha (Buddha, the Awakened One) was alive, people came to offer to the Buddha, and what the Buddha did not accept, he gave to Ananda (Ananda, the Buddha's attendant), and Ananda accepted everything. Since Ananda accepted, it was as if the Buddha accepted.' Upon hearing these words, Dharma accepted one item. After accepting it, he asked, 'Why are you forcing things upon me?' They replied, 'We want you to tell your preceptor (Upajjhaya, a close teacher) to help us with his power and not let Yasa (Yasa, a person's name) destroy our laws.' Dharma then went to his preceptor and reported, 'Preceptor, you can help the Vajjian monks.' Revata replied, 'I will not help those who act unlawfully!' Dharma said again, 'I hope you will reconsider!' Revata replied, 'You are now urging me to help those who act unlawfully; you are not my disciple! From now on, do not be at my side, and I will no longer speak to you!' Dharma felt ashamed and afraid and went out to the Vajjian monks. They all asked him, 'Does your preceptor intend to help us?' Dharma replied, 'No! Instead, I was blamed for accepting things for you and forbidden to speak to him.' The Vajjian monks asked, 'How old are you this year?' Dharma replied, 'Twenty years old.' They then said, 'You are of such age and virtue! How can you bear to do such a thing that results in being forbidden to speak?' Then the elder Revata thought, 'If I stop this matter here, these perpetrators will surely initiate it again. Now, I should go with them to stop this matter there.' After thinking this, he went with the assembly to the city of Vaisali (Vaisali, a place name). In that city, there was previously a monk named Sarva (Sarva, transliteration of all).

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去，于閻浮提沙門釋子中最為上座，得阿羅漢三明六通，亦是阿難最大弟子。耶舍于僧坊外語離婆多：「可往上座房敷臥具宿。」並具白上事。「我晨朝亦當問訊上座。」眾人既入僧房，彼上座為辦浴具，設過中漿。離婆多獨往上座房中敷臥具宿，離婆多夜作是念：「此一切去羸老上座，猶尚克厲，竟夜坐禪。我今何宜而得安寢？」一切去亦作是念：「此客比丘行路疲極，復兼洗浴，猶尚竟夜坐禪行道。我今云何而得安臥？」二人相推，遂竟夜坐禪。至后夜時，一切去問離婆多言：「汝今夜多游何定？」答言：「我性多慈，今夜多游此定。」一切去言：「此是粗定。」又問：「汝是阿羅漢非？」答言：「是！」

離婆多次問一切去言：「上座今夜多游何定？」答言：「我性好空觀，今夜多游此定。」離婆多言：「比是大人所行，何以故？空三昧是大人法。」又問：「上座是阿羅漢不？」答言：「是！」

后夜竟已，耶舍比丘到房前彈指，上座開戶，即入問訊。問訊已，離婆多問一切去言：「鹽姜合，共宿，凈不？」答言：「此事應僧中問：若獨問我，恐非法人以我為私，不容我作論比尼數。」於是離婆多即集僧，欲論比尼；而多亂語，便白僧言：「今日欲共論毗尼法，而多亂語，不得有斷。彼此眾應各求

【現代漢語翻譯】 現代漢語譯本：他（一切去，Sariputra的弟子）在閻浮提（Jambudvipa，指我們所居住的這個世界）的沙門（Sramana，指佛教出家人）釋子（Sakyaputra，指釋迦牟尼佛的弟子）中是最為年長的上座（長老），證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的三明六通（三種智慧和六種神通），也是阿難（Ananda，佛陀的十大弟子之一）的最大弟子。耶舍（Yasa，人名）在僧坊（僧侶居住的場所）外對離婆多（Revata，人名）說：『可以去上座的房間鋪設臥具住宿。』並詳細告知了事情的經過。『我明天早上也應當去問候上座。』眾人進入僧房后，那位上座為他們準備了洗浴用具，並準備了過午飲用的漿水。離婆多獨自前往上座的房間鋪設臥具住宿。離婆多夜裡這樣想：『這位一切去長老，即使年老體弱，仍然能夠精進努力，整夜坐禪。我如今怎麼能夠安然入睡呢？』一切去也這樣想：『這位客比丘（指離婆多）長途跋涉非常疲憊，又洗了澡，仍然能夠整夜坐禪修行。我如今怎麼能夠安穩地睡覺呢？』兩人互相謙讓，於是整夜坐禪。到了後半夜的時候，一切去問離婆多說：『你今晚多入於何種禪定？』離婆多回答說：『我的性格多慈悲，今晚多入于慈悲的禪定。』一切去說：『這只是粗淺的禪定。』又問：『你是阿羅漢嗎？』離婆多回答說：『是的！』 離婆多反過來問一切去說：『上座今晚多入於何種禪定？』一切去回答說：『我的性格喜好空觀（對諸法空性的觀照），今晚多入于空觀的禪定。』離婆多說：『這才是大人（指聖者）所修行的，為什麼呢？因為空三昧（證悟空性的禪定）是大人之法。』又問：『上座是阿羅漢嗎？』一切去回答說：『是的！』 後半夜結束之後，耶舍比丘來到房前彈指，上座打開門，耶舍立即進入房間問候。問候完畢后，離婆多問一切去說：『我們一起用鹽和姜調味，共同住宿，這樣清凈嗎？』一切去回答說：『這件事應當在僧團中詢問：如果單獨問我，恐怕不合乎佛法的人會認為我偏私，不允許我進行論議和比尼（Vinaya，戒律）的計數。』於是離婆多立即召集僧眾，想要討論比尼；但是他說話很多而且雜亂，於是對僧眾說：『今天想要一起討論毗尼法，但是我說了很多雜亂的話，無法做出決斷。彼此的僧眾應當各自尋求'

【English Translation】 English version: He (Sariputra's disciple, 一切去) was the most senior elder (上座) among the Sramanas (沙門, Buddhist renunciates) and Sakyaputras (釋子, disciples of Sakyamuni Buddha) in Jambudvipa (閻浮提, the world we inhabit), having attained the Arhat (阿羅漢, a liberated being who has extinguished all afflictions) state with the three kinds of knowledge and six supernormal powers (三明六通), and was also Ananda's (阿難, one of the Buddha's ten great disciples) greatest disciple. Yasa (耶舍, a name) said to Revata (離婆多, a name) outside the monastery (僧坊): 'You may go to the elder's room to spread out bedding and stay overnight,' and explained the matter in detail. 'I shall also pay my respects to the elder tomorrow morning.' After the assembly entered the monastery, the elder prepared bathing utensils for them and provided juice to drink after midday. Revata went alone to the elder's room to spread out bedding and stay overnight. Revata thought to himself during the night: 'This elder 一切去, even though old and frail, is still able to be diligent and sit in meditation all night long. How can I now sleep peacefully?' 一切去 also thought to himself: 'This guest bhikkhu (比丘, monk) (referring to Revata) is very tired from traveling a long distance and has also taken a bath, yet he is still able to sit in meditation and practice all night long. How can I now sleep peacefully?' The two deferred to each other, and thus sat in meditation all night long. In the latter part of the night, 一切去 asked Revata: 'What kind of samadhi (禪定, meditative absorption) have you mostly been dwelling in tonight?' Revata replied: 'My nature is mostly compassionate, and tonight I have mostly been dwelling in this samadhi of compassion.' 一切去 said: 'This is only a coarse samadhi.' He then asked: 'Are you an Arhat?' Revata replied: 'Yes!' Revata in turn asked 一切去: 'What kind of samadhi have you mostly been dwelling in tonight, Elder?' 一切去 replied: 'My nature is fond of emptiness contemplation (空觀, contemplation on the emptiness of all phenomena), and tonight I have mostly been dwelling in this samadhi of emptiness.' Revata said: 'This is what great beings (大人, referring to sages) practice. Why? Because the samadhi of emptiness (空三昧, samadhi of realizing emptiness) is the Dharma of great beings.' He then asked: 'Are you an Arhat, Elder?' 一切去 replied: 'Yes!' After the latter part of the night ended, the bhikkhu Yasa came to the front of the room and snapped his fingers. The elder opened the door, and Yasa immediately entered the room to pay his respects. After paying his respects, Revata asked 一切去: 'We used salt and ginger together, and stayed together overnight. Is this pure?' 一切去 replied: 'This matter should be asked in the Sangha (僧伽, monastic community): If you ask me alone, I fear that those who do not accord with the Dharma will consider me biased and will not allow me to engage in discussion and Vinaya (比尼, monastic rules) enumeration.' Thereupon, Revata immediately gathered the Sangha, intending to discuss the Vinaya; however, he spoke much and confusedly, and so he said to the Sangha: 'Today I wanted to discuss the Vinaya Dharma together, but I have spoken much and confusedly, and cannot make a decision. The Sangha on both sides should each seek'

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四人，僧為白二羯磨，差為斷事主。」跋耆比丘先求四人：一名一切去、二名離婆多、三名不阇宗、四名修摩那。波利邑比丘亦求四人：一名三浮陀、二名沙蘭、三名長髮、四名婆沙藍。諸上座被僧差已，共作是議：「何許地閑靜平曠，可共于中論比尼法？」即遍觀察，唯毗羅耶女所施園好。離婆多即使弟子達磨往彼敷座：「若上座至，汝便避去！」受敕即敷，諸上座至次第而坐。於是離婆多問一切去上座言：「鹽姜合共宿，凈不？」答言：「不凈！」又問：「在何處制？」答言：「在王舍城。」又問：「因誰制？」答言：「因一阿練若比丘。」又問：「犯何事？」答言：「犯宿食，波逸提。」離婆多言：「此是法、此是律、此是佛教！跋耆比丘所行非法、非律、非佛教！今下一籌。」

離婆多復問：「兩指抄食食，凈不？」上座問：「云何名兩指抄食食凈？」離婆多言：「比丘足食已，更得食，以兩指抄食之。」答言：「不凈！」又問：「在何處制？」答言：「在王舍城。」又問：「因誰制？」答言：「因跋難陀。」又問：「犯何事？」答言：「犯不作殘食法食，波逸提。」離婆多言：「此是法！乃至非佛教！今下第二籌。」

復坐食凈、越聚落食凈，亦如是。下第三、第四籌。

離婆多復問：

【現代漢語翻譯】 現代漢語譯本 『四個人，僧團進行白二羯磨（一種僧團決議程式），委派他們作為斷事的主持人。』跋耆（Vajjian）比丘首先請求四個人：一名叫一切去（Sarvavadin，一切說者），二名叫離婆多（Revata），三名叫不阇宗（Bhojaka），四名叫修摩那（Sumanas）。波利邑（Pava）的比丘也請求四個人：一名叫三浮陀（Sambuddha），二名叫沙蘭（Sarana），三名叫長髮（Dirghakesa），四名叫婆沙藍（Vatsala）。各位上座被僧團委派后，共同商議：『什麼地方閑靜平曠，可以共同在那裡討論比尼法（Vinaya，戒律）？』於是四處觀察，只有毗羅耶女（Vira）所施捨的園林最好。離婆多立即讓弟子達磨（Dharma）去那裡鋪設座位：『如果上座們到了，你就避開！』達磨接受命令后立即鋪設座位，各位上座到了之後依次而坐。於是離婆多問一切去上座說：『鹽和姜一起過夜，清凈嗎？』回答說：『不清凈！』又問：『在什麼地方制定的戒律？』回答說：『在王舍城（Rajagrha）。』又問：『因為誰制定的？』回答說：『因為一位阿練若（Aranyaka，在森林中修行者）比丘。』又問：『犯了什麼事？』回答說：『犯了宿食（過夜的食物），波逸提（Payattika，一種罪名）。』離婆多說：『這是法（Dharma），這是律（Vinaya），這是佛教（Buddha-sasana）！跋耆比丘所行的是非法、非律、非佛教！現在下一根籌。』 離婆多又問：『用兩指抄取食物吃，清凈嗎？』上座問：『怎麼叫做用兩指抄取食物吃是清凈的？』離婆多說：『比丘吃飽了之後，又再吃，用兩指抄取食物吃。』回答說：『不清凈！』又問：『在什麼地方制定的戒律？』回答說：『在王舍城。』又問：『因為誰制定的？』回答說：『因為跋難陀（Nanda）。』又問：『犯了什麼事？』回答說：『犯了不作殘食法食，波逸提。』離婆多說：『這是法！乃至非佛教！現在下第二根籌。』 復坐食清凈、越聚落食清凈，也像這樣。下第三、第四根籌。 離婆多又問：

【English Translation】 English version 『Four persons, the Sangha (monastic community) performs a white second karma (a type of Sangha resolution procedure), appointing them as the masters of judging matters.』 The Vajjian (Vajjian) monks first requested four people: one named Sarvavadin (Sarvavadin, one who says everything), the second named Revata (Revata), the third named Bhojaka (Bhojaka), and the fourth named Sumanas (Sumanas). The monks of Pava (Pava) also requested four people: one named Sambuddha (Sambuddha), the second named Sarana (Sarana), the third named Dirghakesa (Dirghakesa), and the fourth named Vatsala (Vatsala). After the senior monks were appointed by the Sangha, they discussed together: 『What place is quiet and spacious, where we can discuss the Vinaya (Vinaya, monastic discipline)?』 So they looked around, and only the garden donated by the woman Vira (Vira) was the best. Revata immediately sent his disciple Dharma (Dharma) to set up seats there: 『If the senior monks arrive, you should avoid them!』 Dharma accepted the order and immediately set up the seats, and the senior monks arrived and sat down in order. Then Revata asked the senior monk Sarvavadin, 『Is it pure to keep salt and ginger overnight together?』 He replied, 『It is not pure!』 He also asked, 『Where was the precept established?』 He replied, 『In Rajagrha (Rajagrha).』 He also asked, 『Because of whom was it established?』 He replied, 『Because of a Aranyaka (Aranyaka, a practitioner in the forest) monk.』 He also asked, 『What offense was committed?』 He replied, 『The offense of stale food (food left overnight), Payattika (Payattika, a type of offense).』 Revata said, 『This is the Dharma (Dharma), this is the Vinaya (Vinaya), this is the Buddha-sasana (Buddha-sasana)! What the Vajjian monks are doing is non-Dharma, non-Vinaya, and non-Buddha-sasana! Now put down a token.』 Revata then asked: 『Is it pure to eat food taken with two fingers?』 The senior monk asked, 『What is meant by eating food taken with two fingers being pure?』 Revata said, 『After a monk has eaten his fill, he eats again, taking food with two fingers.』 He replied, 『It is not pure!』 He also asked, 『Where was the precept established?』 He replied, 『In Rajagrha.』 He also asked, 『Because of whom was it established?』 He replied, 『Because of Nanda (Nanda).』 He also asked, 『What offense was committed?』 He replied, 『The offense of eating without making the food leftover, Payattika.』 Revata said, 『This is the Dharma! Even non-Buddha-sasana! Now put down the second token.』 Eating again after being full is impure, eating outside the village boundary is impure, it is also like this. Put down the third and fourth tokens. Revata then asked:

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「酥、油、蜜、石蜜，和酪凈不？」上座問：「云何名酥、油、蜜、石蜜，和酪凈？」離婆多言：「非時飲之。」答言：「不凈！」又問：「在何處制。」答言：「在舍衛城。」又問：「因誰制？」答言：「因迦留陀夷。」又問：「犯何事？」答言：「犯非時食，波逸提。」離婆多言：「此是法！乃至非佛教！今下第五籌。」離婆多復問：「飲阇樓伽酒，凈不？」上座問：「云何名阇樓伽酒？」離婆多言：「釀酒未熟者。」答言：「不凈！」又問：「在何處制？」答言：「在拘舍彌。」又問：「因誰制？」答言：「因沙竭陀。」又問：「犯何事？」答言：「飲酒，波逸提。」離婆多言：「此是法！乃至非佛教！今下第六籌。」

離婆多復問：「作坐具隨意大小，凈不？」答言：「不凈！」又問：「在何處制？」答言：「舍衛城。」又問：「因誰制？」答言：「因迦留陀夷。」又問：「犯何事？」答言：「犯波逸提。」離婆多言：「此是法！乃至非佛教！今下第七籌。」

離婆多復問：「習先所習，凈不？」上座問：「云何名習先所習？」離婆多言：「習白衣時所作。」上座言：「或有可習、或不可習。」離婆多言：「此是法！乃至非佛教！今下第八籌。」

離婆多復問：「求聽凈不？」上座問：「

【現代漢語翻譯】 現代漢語譯本 『酥（澄清的奶油）、油、蜜、石蜜（冰糖），和酪（乳酪）是清凈的嗎？』上座（長老）問：『什麼叫做酥、油、蜜、石蜜，和酪和在一起是清凈的？』離婆多（Revata）說：『在非規定的時間飲用它們。』回答說：『不清凈！』又問：『在什麼地方制定的戒律？』回答說：『在舍衛城（Sravasti）。』又問：『因為誰而制定的？』回答說：『因為迦留陀夷（Kaludayi）。』又問：『犯了什麼事？』回答說：『犯了非時食，觸犯了波逸提（Payantika，一種輕罪）。』離婆多說：『這是佛法！乃至不是佛教！現在放下第五根籌。』 離婆多又問：『飲用阇樓伽酒（未發酵的酒），清凈嗎？』上座問：『什麼叫做阇樓伽酒？』離婆多說：『釀造但未成熟的酒。』回答說：『不清凈！』又問：『在什麼地方制定的戒律？』回答說：『在拘舍彌（Kausambi）。』又問：『因為誰而制定的？』回答說：『因為沙竭陀（Sagata）。』又問：『犯了什麼事？』回答說：『飲酒，觸犯了波逸提。』離婆多說：『這是佛法！乃至不是佛教！現在放下第六根籌。』 離婆多又問：『製作坐具隨意大小，清凈嗎？』回答說：『不清凈！』又問：『在什麼地方制定的戒律？』回答說：『舍衛城（Sravasti）。』又問：『因為誰而制定的？』回答說：『因為迦留陀夷（Kaludayi）。』又問：『犯了什麼事？』回答說：『觸犯了波逸提。』離婆多說：『這是佛法！乃至不是佛教！現在放下第七根籌。』 離婆多又問：『習慣先前所習慣的，清凈嗎？』上座問：『什麼叫做習慣先前所習慣的？』離婆多說：『習慣做在家時所做的事情。』上座說：『有些可以習慣，有些不可以習慣。』離婆多說：『這是佛法！乃至不是佛教！現在放下第八根籌。』 離婆多又問：『請求允許，清凈嗎？』上座問：

【English Translation】 English version 'Is it pure to consume clarified butter (酥, su), oil, honey, and rock candy (石蜜, shimi), mixed with curds (酪, lao)?' The senior monk (上座, shangzuo) asked: 'What is meant by clarified butter, oil, honey, and rock candy mixed with curds being pure?' Revata (離婆多) said: 'Drinking them at an improper time.' The answer was: 'Impure!' He further asked: 'Where was this rule established?' The answer was: 'In Sravasti (舍衛城).' He further asked: 'Because of whom was it established?' The answer was: 'Because of Kaludayi (迦留陀夷).' He further asked: 'What offense is committed?' The answer was: 'Committing the offense of eating at an improper time, which is a Payantika (波逸提) offense (a minor offense).』 Revata said: 'This is the Dharma! Even if it is not Buddhism! Now, the fifth counting stick is placed down.' Revata further asked: 'Is it pure to drink unfermented wine (阇樓伽酒, jialoujia jiu)?' The senior monk asked: 'What is meant by unfermented wine?' Revata said: 'Wine that is brewed but not yet mature.' The answer was: 'Impure!' He further asked: 'Where was this rule established?' The answer was: 'In Kausambi (拘舍彌).' He further asked: 'Because of whom was it established?' The answer was: 'Because of Sagata (沙竭陀).' He further asked: 'What offense is committed?' The answer was: 'Drinking alcohol, which is a Payantika offense.』 Revata said: 'This is the Dharma! Even if it is not Buddhism! Now, the sixth counting stick is placed down.' Revata further asked: 'Is it pure to make a sitting cloth of any size?' The answer was: 'Impure!' He further asked: 'Where was this rule established?' The answer was: 'In Sravasti (舍衛城).' He further asked: 'Because of whom was it established?' The answer was: 'Because of Kaludayi (迦留陀夷).' He further asked: 'What offense is committed?' The answer was: 'Committing a Payantika offense.』 Revata said: 'This is the Dharma! Even if it is not Buddhism! Now, the seventh counting stick is placed down.' Revata further asked: 'Is it pure to practice what one previously practiced?' The senior monk asked: 'What is meant by practicing what one previously practiced?' Revata said: 'Practicing what one did when one was a layman.' The senior monk said: 'Some things can be practiced, and some cannot be practiced.』 Revata said: 'This is the Dharma! Even if it is not Buddhism! Now, the eighth counting stick is placed down.' Revata further asked: 'Is it pure to ask for permission?' The senior monk asked:

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云何為求聽？」離婆多言：「別作羯磨，然後來求餘人聽。」答言：「不凈！」又問：「何處制？」答言：「在瞻婆國。」又問：「因誰制？」答言：「因六群比丘。」又問：「犯何事？」答言：「隨羯磨事。」

離婆多言：「此是法！乃至非佛教！今下第九籌。」

離婆多復問：「受畜金銀及錢，凈不？」答言：「不凈！」又問：「在何處制？」答言：「在王舍城。」又問：「因誰制？」答言：「因難陀、跋難陀。」又問：「犯何事？」答言：「犯受畜金銀及錢，尼薩耆波逸提。」離婆多言：「此是法！乃至非佛教！今下第十籌。」

問竟共還，更都集僧，離婆多於大眾中，更一一如上問一切去，下一籌乃至第十籌。於是離婆多唱言：「我等已論比尼法竟，若佛所不制，不應妄制；若已制，不得有違。如佛所教，應謹學之。」

爾時論比尼法眾，第一上座名一切去，百三十六臘；第二上座名離婆多，百二十臘；第三上座名三浮陀、第四上座名耶舍，皆百一十臘，合有七百阿羅漢，不多不少，是故名為七百集法。

五分律卷第三十

罽賓律師佛陀什，彌沙塞部僧也！

以大宋景平元年秋七月達于揚州，冬十一月，晉侍中瑯玡王練，比丘釋慧嚴、竺道生，請令出焉。佛陀什

【現代漢語翻譯】 現代漢語譯本 『什麼叫做請求聽法？』離婆多（Revata）說：『另外舉行羯磨（Karma，僧團會議），然後來請求其他人聽法。』回答說：『不清凈！』又問：『在什麼地方制定的？』回答說：『在瞻婆國（Champa）。』又問：『因為誰而制定的？』回答說：『因為六群比丘（group of six monks）。』又問：『觸犯了什麼事？』回答說：『隨羯磨事而定。』 離婆多（Revata）說：『這是法！乃至不是佛教！現在放下第九支籌。』 離婆多（Revata）又問：『接受、儲蓄金銀和錢財，清凈嗎？』回答說：『不清凈！』又問：『在什麼地方制定的？』回答說：『在王舍城（Rajagriha）。』又問：『因為誰而制定的？』回答說：『因為難陀（Nanda）、跋難陀（Upananda）。』又問：『觸犯了什麼事？』回答說：『觸犯了接受、儲蓄金銀和錢財，尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』離婆多（Revata）說：『這是法！乃至不是佛教！現在放下第十支籌。』 問完之後，大家一同回去，再次聚集僧眾，離婆多（Revata）在大眾中，再次一一如上面那樣詢問一切事情，放下一支籌，乃至第十支籌。於是離婆多（Revata）宣告說：『我們已經討論完畢比尼法（Vinaya，戒律），如果不是佛陀所制定的，不應該隨意制定；如果是已經制定的，不得違背。應當像佛陀所教導的那樣，謹慎地學習。』 當時討論比尼法（Vinaya，戒律）的僧眾，第一上座名叫一切去（Sarvastivadin），有一百三十六臘；第二上座名叫離婆多（Revata），有一百二十臘；第三上座名叫三浮陀（Sambuddha）、第四上座名叫耶舍（Yasa），都有一百一十臘，總共有七百阿羅漢（Arhat，證悟者），不多也不少，因此稱為七百集法。 《五分律》卷第三十 罽賓（Kashmir）律師佛陀什（Buddhash），是彌沙塞部（Mahisasaka）的僧人！ 在大宋景平元年秋七月到達揚州，冬季十一月，晉朝侍中瑯玡王練，比丘釋慧嚴、竺道生，請求他翻譯出來。佛陀什（Buddhash）

【English Translation】 English version 'What is called requesting to listen?' Revata said, 'Separately perform a Karma (Sangha assembly), and then come to request others to listen.' The answer was, 'Impure!' Again asked, 'Where was it established?' The answer was, 'In Champa (Champā).' Again asked, 'Because of whom was it established?' The answer was, 'Because of the group of six monks (Chabbaggiya).' Again asked, 'What offense is committed?' The answer was, 'It depends on the Karma matter.' Revata said, 'This is the Dharma! Even not Buddhist teaching! Now put down the ninth token.' Revata further asked, 'Is it pure to receive and store gold, silver, and money?' The answer was, 'Impure!' Again asked, 'Where was it established?' The answer was, 'In Rajagriha (Rājagṛha).' Again asked, 'Because of whom was it established?' The answer was, 'Because of Nanda (Nanda) and Upananda (Upananda).' Again asked, 'What offense is committed?' The answer was, 'Committing the offense of receiving and storing gold, silver, and money, Nissaggiya Pacittiya (Nissaggiya Pācittiya, forfeiture and expiation).』 Revata said, 'This is the Dharma! Even not Buddhist teaching! Now put down the tenth token.' After asking, they returned together and gathered the Sangha again. Revata, in the assembly, asked about everything one by one as above, and put down one token, up to the tenth token. Then Revata announced, 'We have finished discussing the Vinaya (Vinaya, monastic rules). If it is not established by the Buddha, it should not be arbitrarily established; if it has already been established, it must not be violated. As the Buddha taught, one should learn it carefully.' At that time, among the Sangha discussing the Vinaya (Vinaya, monastic rules), the first elder was named Sarvastivadin (Sarvāstivādin), with 136 years of seniority; the second elder was named Revata (Revata), with 120 years of seniority; the third elder was named Sambuddha (Sambuddha), and the fourth elder was named Yasa (Yasa), both with 110 years of seniority. There were a total of seven hundred Arhats (Arhat, enlightened beings), no more and no less, therefore it is called the Seven Hundred Collection of Dharma. 《Five-Part Vinaya》Volume 30 The Vinaya master Buddhash (Buddhash), from Kashmir (Kaśmīr), is a monk of the Mahisasaka (Mahīśāsaka) school! He arrived in Yangzhou in the seventh month of autumn in the first year of the Dasong Jingping era. In the eleventh month of winter, Wang Lian of Langya, a Jin dynasty attendant, and the monks Shi Huiyan and Zhu Daosheng requested him to translate it. Buddhash (Buddhash)

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謹執梵文，于填沙門智勝為譯，至明年十二月都訖。考正理歸文存簡備，雖不窮原，庶無大過。愿以塵露崇廣山海，貽于萬代同舟云爾！

【現代漢語翻譯】 現代漢語譯本： 我謹遵梵文原本，由填沙門智勝翻譯，到第二年十二月全部完成。考量校正義理，務求文辭簡明扼要，雖然不能完全窮盡原文的深意，但希望沒有大的錯誤。愿以此微薄之力，增崇廣闊如山海般的佛法，流傳於萬代，如同同舟共濟一般！

【English Translation】 English version: I have carefully adhered to the Sanskrit original, and it was translated by the Shramana Zhisheng of Tian, completed in its entirety by December of the following year. Considering the examination and correction of the principles, I have strived for concise and essential wording. Although it may not fully exhaust the original's profound meaning, I hope there are no major errors. May this humble effort enhance and broaden the Dharma, vast as mountains and seas, and pass it on to all future generations, like those in the same boat crossing the sea together!

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