T22n1422a_彌沙塞五分戒本

大正藏第 22 冊 No. 1422a 彌沙塞五分戒本

No. 1422 [cf. No. 1421]

◎彌沙塞五分戒本一卷

宋罽賓三藏佛陀什等譯

「大德僧聽！春時一月過少一夜，余有一夜三月在，老死至近，佛法欲滅。諸大德！為得道故一心勤精進。所以者何？諸佛一心勤精進故得阿耨多羅三藐三菩提，何況余善道法！未受具戒者已出，僧今和合先作何事？」(一人答言：「布薩說戒。」)「諸大德！不來諸比丘說欲及清凈。」(一人答言：「說欲訖。」)

合十指爪掌，　　供養釋師子， 　我今欲說戒，　　僧當一心聽。 　乃至小罪中，　　心應大怖畏， 　有罪一心悔，　　后更莫復犯。 　心馬馳惡道，　　放逸難禁制， 　佛說切戒行，　　亦如利轡勒。 　佛口說教誡，　　善者能信受， 　是人馬調順，　　能破煩惱軍。 　若不受教敕，　　亦不愛樂戒， 　是人馬不調，　　沒在煩惱軍。 　若人守護戒，　　如牦牛愛尾， 　繫心不放逸，　　亦如猴著鎖。 　日夜常精進，　　求實智慧故， 　是人佛法中，　　能得清凈命。

「大德僧聽！今十五日布薩說戒，僧一心作布薩說戒。若僧時到僧忍聽，一心共作布薩。白如是。

【現代漢語翻譯】 現代漢語譯本 大德僧眾請聽！春季的一個月已經過去，還剩下二十九個夜晚，還有三個月的時間，衰老和死亡非常接近，佛法也將要隱沒。各位大德！爲了證得道果，要一心一意地勤奮精進。為什麼這麼說呢？諸佛就是因為一心一意地勤奮精進，才證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），更何況其他的善道之法呢！沒有受過具足戒的人已經離開，現在僧團和合，首先應該做什麼事情呢？（一人回答說：『布薩誦戒。』）各位大德！沒有前來的比丘要表達他們的意願和清凈。（一人回答說：『已經表達完畢。』） 合起十指，掌心相對，供養釋迦牟尼佛（釋師子，Sakyamuni Buddha），我現在要宣說戒律，僧眾應當一心諦聽。乃至對於微小的罪過，心中也應該生起極大的怖畏，有了罪過要一心懺悔，以後更不要再犯。心就像奔馳的野馬，容易奔向惡道，放縱難以禁止，佛所說的種種戒行，就像鋒利的韁繩和籠頭。佛口所說的教誡，善良的人能夠信受奉行，這個人就像調順的馬，能夠摧破煩惱大軍。如果不接受教導和訓誡，也不喜愛戒律，這個人就像沒有調伏的馬，沉沒在煩惱大軍之中。如果有人守護戒律，就像牦牛愛惜自己的尾巴一樣，繫縛自己的心念不放逸，就像猴子被鎖鏈束縛一樣。日夜精進不懈，爲了尋求真實的智慧，這樣的人在佛法中，能夠獲得清凈的生命。 大德僧眾請聽！今天是十五日布薩誦戒的日子，僧眾一心一意地作布薩誦戒。如果僧眾認為時間已到，請允許我開始布薩。稟白完畢。

【English Translation】 English version Venerable Sangha, please listen! One month of spring has passed, leaving twenty-nine nights. There are three months remaining, old age and death are very near, and the Buddha-dharma is about to perish. Venerable ones! For the sake of attaining the Path, diligently strive with one mind. Why is that? Because all Buddhas attained Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment) through diligent striving with one mind, how much more so should other virtuous paths! Those who have not received the full precepts have already left. Now that the Sangha is assembled in harmony, what should be done first?' (One person answers: 'Recite the Pratimoksha (布薩說戒, code of monastic rules).') 'Venerable ones! The Bhikshus (比丘, monks) who have not come should express their consent and purity.' (One person answers: 'It has been expressed.') Joining the ten fingers, palms together, offering to Shakyamuni Buddha (釋師子, Sakyamuni Buddha). I am now about to recite the precepts, the Sangha should listen attentively with one mind. Even in the smallest offenses, the mind should have great fear. If there is an offense, repent with one mind, and do not repeat it again. The mind is like a galloping horse, easily running towards evil paths. It is difficult to restrain when unrestrained. The precepts spoken by the Buddha are like sharp reins and bridles. The teachings spoken by the Buddha, the virtuous can believe and accept. This person is like a tamed horse, able to break through the army of afflictions. If one does not accept teachings and instructions, nor loves the precepts, this person is like an untamed horse, submerged in the army of afflictions. If one guards the precepts, like a yak cherishing its tail, binding the mind without negligence, like a monkey chained. Day and night, constantly striving diligently, for the sake of seeking true wisdom, this person in the Buddha-dharma, can obtain a pure life. Venerable Sangha, please listen! Today is the fifteenth day, the day for reciting the Pratimoksha (布薩說戒, code of monastic rules). The Sangha should recite the Pratimoksha with one mind. If the Sangha deems the time has come, please allow me to begin the recitation. Reporting is complete.

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」「諸大德！今布薩說波羅提木叉，一切共聽，善思念之。若有罪應發露，無罪者嘿然。嘿然故，當知我及諸大德清凈。如聖嘿然，我及諸大德亦如是。若比丘如是眾中乃至三唱，憶有罪不發露，得故妄語罪。故妄語罪，佛說遮道法。發露者得安樂，不發露罪益深。」

「諸大德已說戒經序。今問諸大德是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，嘿然故，是事如是持。」

「諸大德！是四波羅夷法，半月半月戒經中說。

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

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

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

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

「諸大德！已

【現代漢語翻譯】 現代漢語譯本： 『諸位大德！現在舉行布薩（uposatha，佛教僧團每半月舉行的集會），宣說波羅提木叉（pratimoksa，戒律），大家一起聽，好好思考。如果犯了罪，應當坦白髮露，沒有犯罪的就保持沉默。因為沉默，就應當知道我和各位大德是清凈的。如同聖者沉默一樣，我和各位大德也是這樣。如果比丘在這樣的僧團中，乃至三次唱誦，回憶起有罪而不坦白髮露，就犯了故意妄語罪。故意妄語罪，佛說是障礙修道的法。坦白髮露的人得到安樂，不坦白髮露罪過就更加深重。』

『諸位大德，戒經的序言已經說完。現在問各位大德，這裡面清凈嗎？』（第二次、第三次也這樣說）

『諸位大德，這裡面清凈，因為沉默，這件事就這樣保持。』

『諸位大德！這是四種波羅夷法（parajika，斷頭罪），每半月在戒經中宣說。

如果比丘和各位比丘一起學習戒法，戒行軟弱不肯捨棄，行淫慾之法，乃至和畜生行淫，這位比丘就犯了波羅夷罪，不得共同居住。

如果比丘，在村落或者空曠的地方，以盜竊的心，不給予就拿取。國王或者大臣，捉住他、捆綁他、殺了他、驅逐他，說：『你是賊，你卑賤，你愚癡。』這位比丘就犯了波羅夷罪，不得共同居住。

如果比丘，無論是人還是像人一樣的眾生，自己殺死自己，或者給予刀藥殺死，或者教唆別人殺死，或者教唆自己殺死，讚美死亡，稱揚死亡：『唉，人活著有什麼用呢？死了勝過活著。』產生這樣的想法，隨順這樣的想法而殺人，像這樣種種因緣，因為這個原因而死亡。這位比丘就犯了波羅夷罪，不得共同居住。

如果比丘，不知道不見證超過常人的聖法和利益，自稱：『我如是知道，如是見到。』這位比丘後來，無論被問還是不被問，爲了懺悔罪過，求得清凈的緣故，這樣說：『我不知道卻說知道，沒見到卻說見到，空虛的欺騙妄語。』除了增上慢（adhimana，未得謂得），這位比丘就犯了波羅夷罪，不得共同居住。

諸位大德！已經...

【English Translation】 English version: 『Venerable Elders! Now is the Uposatha (uposatha, a fortnightly gathering of the Buddhist monastic community) for reciting the Patimokkha (pratimoksa, the monastic code of discipline), let everyone listen together and contemplate it well. If there are any offenses, they should be confessed; those without offenses should remain silent. Because of the silence, it should be known that I and the venerable elders are pure. Just as the Noble Ones are silent, so are I and the venerable elders. If a bhikkhu (monk) in such an assembly, even after three recitations, remembers an offense but does not confess it, he commits the offense of intentional lying. The Buddha said that intentional lying is a dharma (teaching/principle) that obstructs the path. Confession brings happiness, while not confessing deepens the offense.』

『Venerable Elders, the introduction to the code of discipline has been spoken. Now I ask the venerable elders, are you pure in this matter?』 (The second and third times are also spoken in this way)

『Venerable Elders, you are pure in this matter; because of the silence, this matter is maintained as such.』

『Venerable Elders! These are the four Parajika (parajika, defeat/expulsion) rules, recited in the code of discipline every half-month.

If a bhikkhu, together with other bhikkhus, studies the precepts, but is weak in discipline and does not abandon it, engaging in sexual acts, even with an animal, this bhikkhu has committed a Parajika offense and is no longer allowed to live in community.

If a bhikkhu, in a village or an empty place, with a mind of theft, takes what is not given. If the king or a minister, seizes him, binds him, kills him, or banishes him, saying: 『You are a thief, you are base, you are foolish.』 This bhikkhu has committed a Parajika offense and is no longer allowed to live in community.

If a bhikkhu, whether a human or a being resembling a human, kills himself, or gives a knife or poison to kill, or instigates another to kill, or instigates himself to kill, praising death, extolling death: 『Alas, what is the use of living an evil life? Death is better than life.』 Generating such a thought, following such a thought to kill, in such various ways, because of this cause, death results. This bhikkhu has committed a Parajika offense and is no longer allowed to live in community.

If a bhikkhu, not knowing or seeing the superior human qualities and attainments, claims: 『I know thus, I see thus.』 This bhikkhu later, whether asked or not asked, for the sake of expiating the offense and seeking purification, says: 『I said I knew when I did not know, I said I saw when I did not see, empty deceitful lying.』 Except for Adhimana (adhimana, false claim of attainment), this bhikkhu has committed a Parajika offense and is no longer allowed to live in community.

Venerable Elders! Already...

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說四波羅夷法。若比丘犯一一戒，不得共住，如前後亦如是。是比丘得波羅夷罪，不應共住。今問諸大德是中清凈不？」(第二、第三亦如是說)「諸大德是中清凈，嘿然故，是事如是持。」

「諸大德！是十三僧伽婆尸沙法，半月半月戒經中說。

「若比丘，故出不凈，除夢中，僧伽婆尸沙。

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

「若比丘，欲盛變心，向女人粗惡語，隨淫慾法說，僧伽婆尸沙。

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

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

「若比丘，自乞作房，無主為身，應如量作，長佛十二搩手、廣七搩手。應將諸比丘求作處，諸比丘應示作處，無難處、有行處。若不將諸比丘求作處、若過量作，僧伽婆尸沙。

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

「若比丘，自不如法惡瞋故，以無根波羅夷謗無波羅夷比丘，欲破彼梵行。是比丘后時，若問若不問，言：『我是事無根，住瞋故

【現代漢語翻譯】 現代漢語譯本：現在宣說四波羅夷法（Sì Bōluóyí Fǎ，四種斷頭法）。如果比丘（Bǐqiū，佛教出家男眾）觸犯其中任何一條戒律，就不得與僧團共住，之前和之後的情況都是如此。這位比丘犯了波羅夷罪（Bōluóyí zuì，斷頭罪），不應該再與僧團共住。現在請問各位大德（Dàdé，對有德長老的尊稱），你們對此是否清凈？」（第二、第三次也這樣說）「各位大德，你們對此是清凈的，因為你們保持沉默，所以此事就這樣確定了。

各位大德！這是十三僧伽婆尸沙法（Sēngqié Póshīshā Fǎ，十三種僧殘法），在半月半月的戒經中宣說。

如果比丘故意遺漏不凈之物，除非在夢中，則犯僧伽婆尸沙罪。

如果比丘心生強烈的淫慾，觸控女人的身體，無論是抓住手、抓住頭髮，還是觸控身體的各個部位，感受那細滑的觸感，則犯僧伽婆尸沙罪。

如果比丘心生強烈的淫慾，對女人說粗俗惡劣的話，隨順淫慾之法來說，則犯僧伽婆尸沙罪。

如果比丘心生強烈的淫慾，向女人讚美自己說：『姐妹！淫慾的供養是最好的供養。』則犯僧伽婆尸沙罪。

如果比丘做媒，爲了私通的事情，把男人的意思帶到女人那裡，把女人的意思帶到男人那裡，乃至促成一次性交，則犯僧伽婆尸沙罪。

如果比丘自己請求建造房屋，沒有施主為他建造，應該按照規定的尺寸建造，長度為佛的十二搩手（zhāshǒu，張開的手掌），寬度為七搩手。應該帶領眾比丘去尋找建造的地方，眾比丘應該指示建造的地方，要沒有困難的地方，有可以通行的地方。如果不帶領眾比丘去尋找建造的地方，或者超過規定的尺寸建造，則犯僧伽婆尸沙罪。

如果比丘有施主為他建造房屋，應該帶領眾比丘去尋找建造的地方。眾比丘應該指示建造的地方，要沒有困難的地方，有可以通行的地方。如果不帶領眾比丘去尋找建造的地方，則犯僧伽婆尸沙罪。

如果比丘因為不如法的惡意嗔恨，用沒有根據的波羅夷罪（Bōluóyí zuì，斷頭罪）來誹謗沒有犯波羅夷罪的比丘，想要破壞他的梵行（Fànxíng，清凈的修行）。這位比丘之後，無論被問或不被問，說：『我所說的事情是沒有根據的，因為我心懷嗔恨。

【English Translation】 English version: Now I will recite the four Pārājika Dharmas (Sì Bōluóyí Fǎ, four defeats). If a Bhikkhu (Bǐqiū, Buddhist monk) commits any one of these precepts, he is no longer allowed to live with the Sangha (Sēngqié, monastic community), both before and after. That Bhikkhu has committed a Pārājika offense (Bōluóyí zuì, defeat offense) and should not live with the Sangha. Now I ask you, venerable elders (Dàdé, term of respect for senior monks), are you clear on this matter?' (The second and third times are said in the same way.) 'Venerable elders, you are clear on this matter because you remain silent, so this matter is thus established.'

Venerable elders! These are the thirteen Saṃghādisesa Dharmas (Sēngqié Póshīshā Fǎ, thirteen offenses requiring a meeting of the Sangha), which are recited in the monastic code every half month.

If a Bhikkhu intentionally emits semen, except in a dream, he commits a Saṃghādisesa offense.

If a Bhikkhu, with lustful intent, touches a woman's body, whether by grasping her hand, grasping her hair, or touching any part of her body with sensual pleasure, he commits a Saṃghādisesa offense.

If a Bhikkhu, with lustful intent, speaks coarse and vulgar words to a woman, speaking in accordance with lustful desires, he commits a Saṃghādisesa offense.

If a Bhikkhu, with lustful intent, praises himself to a woman, saying: 'Sister! The offering of sexual intercourse is the highest offering,' he commits a Saṃghādisesa offense.

If a Bhikkhu acts as a matchmaker, for the sake of private affairs, carrying the man's intentions to the woman's side, and carrying the woman's intentions to the man's side, even to the point of arranging a single act of intercourse, he commits a Saṃghādisesa offense.

If a Bhikkhu requests to build a dwelling for himself, without a patron to build it for him, it should be built according to the prescribed measurements, twelve spans (zhāshǒu, hand-spans) of the Buddha in length and seven spans in width. He should lead the Bhikkhus to seek a place to build, and the Bhikkhus should indicate a place to build, a place without difficulties and with a path for walking. If he does not lead the Bhikkhus to seek a place to build, or if he builds beyond the prescribed measurements, he commits a Saṃghādisesa offense.

If a Bhikkhu has a patron to build a dwelling for him, he should lead the Bhikkhus to seek a place to build. The Bhikkhus should indicate a place to build, a place without difficulties and with a path for walking. If he does not lead the Bhikkhus to seek a place to build, he commits a Saṃghādisesa offense.

If a Bhikkhu, out of improper and malicious anger, falsely accuses a Bhikkhu who has not committed a Pārājika offense (Bōluóyí zuì, defeat offense) of having committed a Pārājika offense, intending to destroy his Brahmacarya (Fànxíng, pure conduct). If this Bhikkhu later, whether asked or not asked, says: 'What I said was without basis, because I was filled with anger.'

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謗。』僧伽婆尸沙。

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

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

「若比丘，助破和合僧，若二若三若眾多，語諸比丘言：『是比丘所說，是知說非不知說、說法不說非法、說律不說非律，皆是我等心所忍樂。』諸比丘語彼比丘：『汝莫作是語：「是比丘所說，是知說非不知說、說法不說非法、說律不說非律，皆是我等心所忍樂。」何以故？是比丘非知說、不說法、不說律。汝莫樂助破和合僧，當樂助和合僧。僧和合故，歡喜無諍，一心一學如水乳合，共弘師教，安樂行。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫舍是事善；不捨者，僧伽婆尸沙。

「若比丘，惡性難共語，與諸比丘同學經戒，數數犯罪。諸比丘如法如律諫其所犯，答言：『大德！汝莫語我若好若惡，我亦不以好惡語汝。』諸比丘復

【現代漢語翻譯】 現代漢語譯本： 『誹謗。』僧伽婆尸沙（Sanghavasesa，僧殘罪）。

『若有比丘，因自己不如法的惡劣嗔恨心，在不確定的情況下，抓住一點或看似一點的把柄，以此誹謗沒有犯波羅夷（Parajika，斷頭罪）的比丘，想要破壞他的梵行。此比丘之後，無論是否被詢問，都說：『我確實是因為這件事，在不確定的情況下抓住一點或看似一點的把柄，因為嗔恨心而誹謗。』僧伽婆尸沙（Sanghavasesa，僧殘罪）。

『若有比丘，爲了破壞僧團的和合而勤加方便。其他比丘勸告此比丘：『你不要爲了破壞僧團的和合而勤加方便，應當與僧團和合。僧團和合的緣故，大家歡喜沒有爭端，一心一德如同水乳交融，共同弘揚師父的教導，安樂修行。』這樣勸諫，如果他堅持不聽從，應當進行第二次、第三次勸諫。經過第二次、第三次勸諫后，如果他放棄這種行為是好的；如果不放棄，則犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。

『若有比丘，幫助破壞僧團的和合，無論是兩三個還是更多的人，對其他比丘說：『這位比丘所說的話，是知道而說，不是不知道而說；是說法，不是說非法；是說律，不是說非律，都是我們內心所認可和喜歡的。』其他比丘勸告此比丘：『你不要說這樣的話：「這位比丘所說的話，是知道而說，不是不知道而說；是說法，不是說非法；是說律，不是說非律，都是我們內心所認可和喜歡的。」為什麼呢？因為這位比丘不是知道而說，不是說法，不是說律。你不要樂於幫助破壞僧團的和合，應當樂於幫助僧團的和合。僧團和合的緣故，大家歡喜沒有爭端，一心一德如同水乳交融，共同弘揚師父的教導，安樂修行。』這樣勸諫，如果他堅持不聽從，應當進行第二次、第三次勸諫。經過第二次、第三次勸諫后，如果他放棄這種行為是好的；如果不放棄，則犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。

『若有比丘，惡劣的性格難以相處，與諸位比丘一同學習經戒，屢次觸犯戒律。諸位比丘如法如律地勸誡他所犯的錯誤，他卻回答說：『大德！你們不要對我講好講壞，我也不會用好話或壞話來對你們說。』諸位比丘再次

【English Translation】 English version: 'Defamation.' Sanghavasesa (Sanghavasesa, formal meeting to confess and be assigned penance).

'If a bhikkhu (monk), due to his own improper and evil anger, seizes upon a fragment or something resembling a fragment in an uncertain manner, and uses it to defame a bhikkhu who has not committed a Parajika (Parajika, defeat), intending to destroy his Brahmacariya (Brahmacariya, holy life), and later, whether asked or not, says: 'I did seize upon a fragment or something resembling a fragment in an uncertain manner because of anger, and thus defamed him.' Sanghavasesa (Sanghavasesa, formal meeting to confess and be assigned penance).

'If a bhikkhu strives to cause a schism in the Sangha (Sangha, monastic community). The bhikkhus should say to him: 'Do not strive to cause a schism in the Sangha; be in harmony with the Sangha. For when the Sangha is in harmony, there is joy, no contention, unity of purpose, learning together like milk and water, jointly promoting the Teacher's teaching, and living in peace.' If, when thus admonished, he persists, he should be admonished a second and a third time. If he abandons that course after the second and third admonition, that is good; if he does not abandon it, Sanghavasesa (Sanghavasesa, formal meeting to confess and be assigned penance).

'If a bhikkhu assists in causing a schism in the Sangha, whether two, three, or many, saying to the bhikkhus: 'What this bhikkhu says is said knowingly, not unknowingly; is Dhamma (Dhamma, teaching), not non-Dhamma; is Vinaya (Vinaya, monastic rules), not non-Vinaya; all this is pleasing and agreeable to us.' The bhikkhus should say to him: 'Do not say this: 'What this bhikkhu says is said knowingly, not unknowingly; is Dhamma, not non-Dhamma; is Vinaya, not non-Vinaya; all this is pleasing and agreeable to us.' Why is that? Because this bhikkhu does not speak knowingly, does not speak Dhamma, does not speak Vinaya. Do not delight in assisting in causing a schism in the Sangha; delight in assisting in the harmony of the Sangha. For when the Sangha is in harmony, there is joy, no contention, unity of purpose, learning together like milk and water, jointly promoting the Teacher's teaching, and living in peace.' If, when thus admonished, he persists, he should be admonished a second and a third time. If he abandons that course after the second and third admonition, that is good; if he does not abandon it, Sanghavasesa (Sanghavasesa, formal meeting to confess and be assigned penance).

'If a bhikkhu is of a bad nature, difficult to speak to, and repeatedly commits offenses while studying the scriptures and precepts with the other bhikkhus. When the bhikkhus admonish him according to the Dhamma and the Vinaya regarding his offenses, he replies: 'Venerable sirs, do not speak to me about good or bad, and I will not speak to you about good or bad.' The bhikkhus again

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語言：『汝莫作自我不可共語。汝當爲諸比丘說如法，諸比丘亦當為汝說如法。如是展轉相教、轉相出罪，成如來眾。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫舍是事善；不捨者，僧伽婆尸沙。

「若比丘，依聚落住，行惡行、污他家。行惡行皆見聞知，污他家亦見聞知。諸比丘語彼比丘：『汝行惡行、污他家。行惡行皆見聞知，污他家亦見聞知。汝出去，不應此中住。』彼比丘言：『諸大德隨愛、恚、癡、畏。何以故？有如是等同罪比丘，有驅者、有不驅者。』諸比丘復語言：『汝莫作是語：「諸大德隨愛、恚、癡、畏。有如是等同罪比丘，有驅者、有不驅者。」汝行惡行、污他家。行惡行皆見聞知，污他家亦見聞知。汝舍是隨愛恚癡畏語。汝出去，不應此中住。』如是諫，堅持不捨，應第二、第三諫。第二、第三諫舍是事善；不捨者，僧伽婆尸沙。」

「諸大德！已說十三僧伽婆尸沙法，九初罪、四乃至三諫。若比丘犯一一戒，知故覆藏，隨幾時應與波利婆沙。行波利婆沙已，六夜行摩那埵，次到阿浮呵那。如法作已，應二十僧中出罪，若少一人不滿二十，是比丘不得出罪，諸比丘應如法呵。是法應爾。今問，諸大德是中清凈不？」(第二、第三亦如是說)「諸大德是中清凈，默然故，

【現代漢語翻譯】 現代漢語譯本：『你不要認為自己不可與人交流。你應該為眾比丘宣說正法，眾比丘也應當為你宣說正法。這樣輾轉互相教導、互相指出罪過，才能成就如來的僧團。』這樣勸諫，如果他堅持不改，應該進行第二、第三次勸諫。經過第二、第三次勸諫后，如果他放棄這種行為是好的；如果不放棄，就構成僧伽婆尸沙罪。

『如果某個比丘，依靠村落居住，行為惡劣、玷污他人家庭。他的惡劣行為都被人見聞知曉，他玷污他人家庭的行為也被見聞知曉。眾比丘告訴那個比丘：『你行為惡劣、玷污他人家庭。你的惡劣行為都被人見聞知曉，你玷污他人家庭的行為也被見聞知曉。你離開這裡，不應該住在這裡。』那個比丘說：『諸位長老隨從愛、嗔、癡、畏。為什麼呢？因為有像這樣同樣犯了罪的比丘，有的被驅逐，有的沒有被驅逐。』眾比丘再次告訴他：『你不要說這樣的話：「諸位長老隨從愛、嗔、癡、畏。有像這樣同樣犯了罪的比丘，有的被驅逐，有的沒有被驅逐。」你行為惡劣、玷污他人家庭。你的惡劣行為都被人見聞知曉，你玷污他人家庭的行為也被見聞知曉。你放棄這種隨從愛嗔癡畏的說法。你離開這裡，不應該住在這裡。』這樣勸諫，如果他堅持不改，應該進行第二、第三次勸諫。經過第二、第三次勸諫后，如果他放棄這種行為是好的；如果不放棄，就構成僧伽婆尸沙罪。』

『諸位長老！已經說了十三條僧伽婆尸沙法，九條是初犯罪，四條需要經過三次勸諫。如果比丘犯了其中任何一條戒律，明知故犯並加以隱瞞，那麼根據隱瞞的時間長短，應該給予波利婆沙（Parivasa）的處分。在完成波利婆沙后，需要進行六夜的摩那埵（Manatta），然後才能進行阿浮呵那（Abbhana）。如法完成這些程式后，應該在二十位比丘的僧團中進行出罪，如果少於一人，不滿二十位，那麼這位比丘就不能出罪，眾比丘應該如法地呵責他。這個規定應該如此。現在問大家，各位長老，這裡面清凈嗎？』（第二、第三次也這樣說）『各位長老，這裡面是清凈的，因為大家默然不語。』

【English Translation】 English version: 'You should not consider yourself unapproachable. You should explain the Dharma to the bhikkhus, and the bhikkhus should also explain the Dharma to you. In this way, by mutually teaching and pointing out each other's offenses, the Sangha of the Tathagata can be established.' If, after such admonishment, he persists and does not give up, he should be admonished a second and third time. If, after the second and third admonishments, he gives up this matter, that is good; if he does not give up, it constitutes a Sanghavasesa offense.

'If a bhikkhu, dwelling in dependence on a village, engages in evil conduct and defiles other families. His evil conduct is seen and heard, and his defilement of other families is also seen and heard. The bhikkhus say to that bhikkhu: 'You engage in evil conduct and defile other families. Your evil conduct is seen and heard, and your defilement of other families is also seen and heard. Leave this place; you should not dwell here.' That bhikkhu says: 'The elders act according to love, hatred, delusion, and fear. Why is that? Because there are bhikkhus who have committed similar offenses, some are expelled, and some are not expelled.' The bhikkhus say to him again: 'You should not say such things: "The elders act according to love, hatred, delusion, and fear. There are bhikkhus who have committed similar offenses, some are expelled, and some are not expelled." You engage in evil conduct and defile other families. Your evil conduct is seen and heard, and your defilement of other families is also seen and heard. Give up this talk of acting according to love, hatred, delusion, and fear. Leave this place; you should not dwell here.' If, after such admonishment, he persists and does not give up, he should be admonished a second and third time. If, after the second and third admonishments, he gives up this matter, that is good; if he does not give up, it constitutes a Sanghavasesa offense.'

'Venerable ones! The thirteen Sanghavasesa rules have been recited, nine involving initial offenses and four requiring admonishment up to three times. If a bhikkhu commits any one of these precepts, knowingly and intentionally concealing it, he should undergo Parivasa (penance), the length of which corresponds to the duration of the concealment. Having completed Parivasa, he must then undergo Manatta (probation) for six nights, followed by Abbhana (reinstatement). After these procedures have been properly carried out, he should be absolved in a Sangha of twenty bhikkhus. If there is even one bhikkhu less than twenty, that bhikkhu cannot be absolved, and the bhikkhus should rightfully rebuke him. This is how it should be. Now I ask, venerable ones, are you clear about this?' (The second and third times are spoken in the same way.) 'Venerable ones, you are clear about this, because you remain silent.'

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是事如是持。」

「諸大德！是二不定法，半月半月戒經中說。

「若比丘，共一女人獨屏處可淫處坐。可信優婆夷見，於三法中一一法說，若波羅夷、若僧伽婆尸沙、若波逸提。若比丘言：『如優婆夷所說。』應三法中隨所說治。是初不定法。

「若比丘，共一女人獨露處坐，說粗惡淫慾語。可信優婆夷見，於二法中一一法說，若僧伽婆尸沙、若波逸提。若比丘言：『如優婆夷所說。』應二法中隨所說治。是二不定法。」

「諸大德。已說二不定法。今問，諸大德是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！是三十尼薩耆波逸提法，半月半月戒經中說。

「若比丘，三衣竟，舍迦絺那衣已，長衣乃至十日。若過，尼薩耆波逸提。

「若比丘，三衣竟，舍迦絺那衣已，三衣中離一一衣宿，過一夜，除僧羯磨，尼薩耆波逸提。

「若比丘，三衣竟，舍迦絺那衣已，得非時衣，若須應受，速作受持。若足者善，若不足望更有得處，令具足成，乃至一月。若過，尼薩耆波逸提。

「若比丘，從非親里比丘尼取衣，除貿易，尼薩耆波逸提。

「若比丘，使非親里比丘尼浣故衣，若染、若打，尼薩耆

【現代漢語翻譯】 現代漢語譯本：『此事應當如此奉行。』

『諸位大德！這是二種不定法，在半月半月的戒經中宣說。

『如果比丘，與一個女人在隱蔽的、可以行淫的地方一同坐著。可信的優婆夷（Upasika，女居士）看見了，就三種罪法中的任一種罪法指控他，即波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、或波逸提（Payantika，單墮罪）。如果比丘說：『正如優婆夷所說。』應當按照三種罪法中被指控的罪名來判處。這是第一種不定法。

『如果比丘，與一個女人在露天的地方一同坐著，說粗俗的、關於淫慾的話。可信的優婆夷看見了，就兩種罪法中的任一種罪法指控他，即僧伽婆尸沙、或波逸提。如果比丘說：『正如優婆夷所說。』應當按照兩種罪法中被指控的罪名來判處。這是第二種不定法。』

『諸位大德。已經宣說了二種不定法。現在問，諸位大德在這件事中是清凈的嗎？』（第二遍、第三遍也像這樣說）

『諸位大德在這件事中是清凈的，因為大家默然不語，所以，這件事應當如此奉行。』

『諸位大德！這是三十種尼薩耆波逸提法（Nissaggiya Pacittiya，捨墮罪），在半月半月的戒經中宣說。

『如果比丘，已經擁有三衣，並且已經捨棄了迦絺那衣（Kathina，功德衣）之後，儲藏長衣超過十日。如果超過了，犯尼薩耆波逸提罪。

『如果比丘，已經擁有三衣，並且已經捨棄了迦絺那衣之後，三衣中的任何一件離開自己過夜，除非有僧團的羯磨（Karma，業）許可，犯尼薩耆波逸提罪。

『如果比丘，已經擁有三衣，並且已經捨棄了迦絺那衣之後，得到了非時之衣，如果需要，應當接受，迅速製作並受持。如果足夠了就好，如果不足夠，希望還有得到的地方，使之具足完成，最多一個月。如果超過了，犯尼薩耆波逸提罪。

『如果比丘，從非親屬的比丘尼那裡接受衣服，除非是交換，犯尼薩耆波逸提罪。

『如果比丘，使非親屬的比丘尼洗滌舊衣服，或者染色、或者捶打，犯尼薩耆

【English Translation】 English version: 'This matter should be upheld as such.'

'Venerable Elders! These are the two uncertain rules, which are recited in the Patimokkha (戒經) every half month.

'If a bhikkhu (比丘, monk) sits with a woman in a secluded, suitable place for sexual intercourse, and a trustworthy Upasika (優婆夷, female lay devotee) sees it, she may accuse him of any one of three offenses: Parajika (波羅夷, defeat), Sanghavasesa (僧伽婆尸沙, formal meeting offense), or Payantika (波逸提, expiation offense). If the bhikkhu says, 'As the Upasika says,' he should be dealt with according to the offense she accuses him of. This is the first uncertain rule.'

'If a bhikkhu sits with a woman in an open place, speaking coarse, lustful words, and a trustworthy Upasika sees it, she may accuse him of any one of two offenses: Sanghavasesa or Payantika. If the bhikkhu says, 'As the Upasika says,' he should be dealt with according to the offense she accuses him of. This is the second uncertain rule.'

'Venerable Elders, the two uncertain rules have been recited. Now I ask, are the Venerable Elders pure in this matter?' (The second and third times are also said in the same way.)

'The Venerable Elders are pure in this matter, because you are silent. Therefore, this matter should be upheld as such.'

'Venerable Elders! These are the thirty Nissaggiya Pacittiya (尼薩耆波逸提, offenses entailing forfeiture and expiation), which are recited in the Patimokkha every half month.

'If a bhikkhu, having completed his three robes and having relinquished the Kathina (迦絺那, robe-cloth offering), keeps an extra robe for more than ten days, it is a Nissaggiya Pacittiya offense.

'If a bhikkhu, having completed his three robes and having relinquished the Kathina, spends even one night away from any one of his three robes, without the Sangha's (僧伽, monastic community) permission (Karma, 業), it is a Nissaggiya Pacittiya offense.

'If a bhikkhu, having completed his three robes and having relinquished the Kathina, receives an unseasonable robe, he should accept it if needed, quickly make it, and keep it. If it is sufficient, that is good. If it is not sufficient, hoping to obtain more, he may keep it until it is complete, for up to one month. If he keeps it longer, it is a Nissaggiya Pacittiya offense.

'If a bhikkhu receives a robe from a bhikkhuni (比丘尼, nun) who is not a relative, except in exchange, it is a Nissaggiya Pacittiya offense.

'If a bhikkhu causes a bhikkhuni who is not a relative to wash, dye, or beat an old robe, it is a Nissaggiya

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波逸提。

「若比丘，從非親里居士居士婦乞衣，除因緣，尼薩耆波逸提。因緣者，奪衣、失衣、燒衣、漂衣、衣壞，是名因緣。

「若比丘，奪衣、失衣、燒衣、漂衣、衣壞，從非親里居士居士婦乞衣。若居士居士婦欲多與衣，是比丘應受二衣，若過是受，尼薩耆波逸提。

「若比丘，非親里居士居士婦共議，當以如是衣直作衣，與某甲比丘。是比丘先不自恣請，便往問居士居士婦言：『汝為我以如是衣直作衣不？』答言：『如是。』便言：『善哉居士居士婦！可作如是衣與我，為好故。』尼薩耆波逸提。

「若非親里居士居士婦共議：『我當各以如是衣直作衣，與某甲比丘。』是比丘先不自恣請，便往問居士居士婦言：『汝各為我以如是衣直作衣不？』答言：『如是。』便言：『善哉居士居士婦！可合作一衣與我，為好故。』尼薩耆波逸提。

「若王、若大臣、婆羅門、居士，為比丘故，遣使送衣直。使到比丘所言：『大德！彼王、大臣送此衣直，大德受之。』是比丘言：『我不應受衣直。若得凈衣，當手受持。』使言：『大德！有執事人不？』比丘即指示處。使便到執事所語言：『某王、大臣送此衣直，與某甲比丘。汝為受作取。』便與之。使既與已，還比丘所，白言：『大德

【現代漢語翻譯】 現代漢語譯本 波逸提（Pācittiya，意為應懺悔的）

『如果比丘從非親屬的在家男女那裡乞討衣服，除非有特殊原因，應判尼薩耆波逸提（Nissaggiya Pācittiya，意為捨墮）。特殊原因是指：衣服被奪走、遺失、燒燬、漂走、損壞，這些稱為特殊原因。』

『如果比丘的衣服被奪走、遺失、燒燬、漂走、損壞，從而向非親屬的在家男女乞討衣服。如果在家男女想多給衣服，這位比丘應該接受兩件衣服，如果超過這個數量，應判尼薩耆波逸提。』

『如果非親屬的在家男女共同商議，用這些錢做衣服，供養某某比丘。這位比丘事先沒有被邀請，就前去問這些在家男女說：「你們要為我用這些錢做衣服嗎？」他們回答說：「是的。」比丘就說：「太好了，在家男女！可以為我做這樣的衣服，爲了更好。」應判尼薩耆波逸提。』

『如果非親屬的在家男女共同商議：「我們各自用這些錢做衣服，供養某某比丘。」這位比丘事先沒有被邀請，就前去問這些在家男女說：「你們各自要為我用這些錢做衣服嗎？」他們回答說：「是的。」比丘就說：「太好了，在家男女！可以合起來做一件衣服給我，爲了更好。」應判尼薩耆波逸提。』

『如果國王、大臣、婆羅門、在家眾，爲了比丘的緣故，派遣使者送來買衣服的錢。使者到達比丘處說：「大德！那位國王、大臣送來這些買衣服的錢，請大德接受。」這位比丘說：「我不應該接受買衣服的錢。如果能得到清凈的衣服，我應當親手接受。」使者說：「大德！有處理事務的人嗎？」比丘就指示一個地方。使者就到處理事務的人那裡說：「某位國王、大臣送來這些買衣服的錢，供養某某比丘。你為他接受並處理。」就交給了他。使者交給他之後，回到比丘處，稟告說：「大德

【English Translation】 English version Pācittiya (meaning: requiring expiation).

'If a bhikkhu solicits robes from lay men or lay women who are not relatives, except for a reason, it is Nissaggiya Pācittiya (meaning: requiring forfeiture and expiation). The reasons are: the robe is taken away, lost, burned, washed away, or damaged; these are called reasons.'

'If a bhikkhu's robe is taken away, lost, burned, washed away, or damaged, and he solicits robes from lay men or lay women who are not relatives. If the lay men or lay women wish to give many robes, the bhikkhu should accept two robes; if he accepts more than that, it is Nissaggiya Pācittiya.'

'If lay men or lay women who are not relatives confer together, saying, 'We will make a robe with this money and give it to such and such a bhikkhu.' If that bhikkhu, without being invited beforehand, goes to the lay men or lay women and asks, 'Are you going to make a robe for me with this money?' And they reply, 'Yes.' Then he says, 'It is good, lay men and lay women! Make such a robe for me, for the sake of it being better.' It is Nissaggiya Pācittiya.'

'If lay men or lay women who are not relatives confer together, saying, 'We will each make a robe with this money and give it to such and such a bhikkhu.' If that bhikkhu, without being invited beforehand, goes to the lay men or lay women and asks, 'Are you each going to make a robe for me with this money?' And they reply, 'Yes.' Then he says, 'It is good, lay men and lay women! Combine them and make one robe for me, for the sake of it being better.' It is Nissaggiya Pācittiya.'

'If a king, a minister, a Brahmin, or a lay person sends robe-money by a messenger for the sake of a bhikkhu. The messenger arrives at the bhikkhu and says, 'Venerable Sir, that king or minister has sent this robe-money; may the Venerable Sir accept it.' The bhikkhu says, 'I am not allowed to accept robe-money. If I can get a suitable robe, I will accept it with my own hand.' The messenger says, 'Venerable Sir, is there someone who handles affairs?' The bhikkhu indicates a place. The messenger goes to the person who handles affairs and says, 'Such and such a king or minister has sent this robe-money for such and such a bhikkhu. Please accept it and manage it.' And gives it to him. After the messenger has given it, he returns to the bhikkhu and reports, 'Venerable Sir

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！所示執事人，我已與竟。大德須衣，便可往取。』是比丘二返三返到執事所語言：『我須衣。我須衣。』若得者善。若不得，四返五返六返到執事前，默然立。若得者善。若過求得者，尼薩耆波逸提。若不得衣，隨使來處，若自往、若遣信語言：『汝為某甲比丘送衣直，是比丘竟不得。汝還自索，莫使失。是事應爾。』

「若比丘，自行乞縷，雇織師織作衣，尼薩耆波逸提。

「若居士居士婦，為比丘，使織師織作衣。是比丘先不自恣請，便到織師所作是言：『汝知不？此衣為我作。汝好為我織，令極致廣，當別相報。』后若與一食、若一食直，得者，尼薩耆波逸提。

「若比丘，與比丘衣后瞋不喜，若自奪、若使人奪，作是語：『還我衣，不與汝。』尼薩耆波逸提。

「若比丘，知檀越欲與僧物，回以入己，尼薩耆波逸提。

「若比丘病，得服四種含消藥：酥、油、蜜、石蜜。一受乃至七日。若過，尼薩耆波逸提。

「若比丘住阿煉若處。安居三月未滿八月，若處有恐怖，聽寄一一衣著界內白衣家。若有因緣出界，離此衣宿乃至六夜。若過，尼薩耆波逸提。

「若比丘，春餘一月應求雨浴衣，余半月應持。若未至一月求、先半月持，尼薩耆波逸提。

「若比丘

【現代漢語翻譯】 現代漢語譯本：『執事先生，我已經完成了我的請求。大德需要衣服，就可以去領取了。』這位比丘兩次三次地到執事那裡說：『我需要衣服，我需要衣服。』如果得到就好。如果得不到，四次五次六次到執事面前，默默地站著。如果得到就好。如果過度請求而得到，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果得不到衣服，就按照送衣服來的地方，或者自己去，或者派人送信說：『你為某某比丘送的買衣服的錢，這位比丘最終沒有得到。你還是自己去要回來，不要讓它丟失。這件事應該這樣處理。』 『如果比丘自己乞討絲線，僱傭織工織布做衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果居士或居士婦，為比丘，讓織工織布做衣服。這位比丘事先沒有自恣請求，就到織工那裡說：『你知道嗎？這件衣服是為我做的。你好好為我織，讓它非常精緻寬大，我會另外報答你的。』之後如果給織工一頓飯，或者一頓飯的錢，得到這件衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果比丘，給了其他比丘衣服后，因為生氣而不高興，或者自己奪回來，或者讓人奪回來，說：『還我衣服，不給你了。』就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果比丘，知道施主想要供養僧眾財物，卻轉為自己所有，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果比丘生病，可以服用四種含化消食的藥物：酥油、食用油、蜂蜜、石蜜。一次服用可以持續七天。如果超過七天，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果比丘住在阿蘭若（Arañña，遠離人煙的處所）處。安居三個月未滿八個月，如果所住的地方有恐怖，可以把每一件衣服寄存在界內的在家信徒家裡。如果有因緣離開界限，離開這些衣服最多可以過六個晚上。如果超過六個晚上，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果比丘，在春天剩餘一個月的時候就應該請求雨浴衣，剩餘半個月的時候就應該持有。如果還沒到剩餘一個月的時候就請求，或者還沒到剩餘半個月的時候就持有，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 『如果比丘

【English Translation】 English version: 『Sir, the officer, I have completed my request. The venerable one needs robes, and can go and collect them.』 This bhikkhu (monk) went to the officer two or three times, saying: 『I need robes. I need robes.』 If he obtains them, that is good. If he does not obtain them, he goes to the officer four, five, or six times, standing silently. If he obtains them, that is good. If he obtains them by excessive requesting, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If he does not obtain the robes, he should, according to where the robes were sent from, either go himself or send a messenger, saying: 『You sent money for robes for such-and-such a bhikkhu (monk), but that bhikkhu (monk) ultimately did not receive them. You should reclaim it yourself, lest it be lost. This matter should be handled in this way.』 『If a bhikkhu (monk) himself begs for thread and hires a weaver to weave cloth for robes, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a layman or laywoman has a weaver weave cloth for robes for a bhikkhu (monk), and that bhikkhu (monk), without first making a self-invitation, goes to the weaver and says: 『Do you know? This robe is being made for me. You should weave it well for me, making it extremely fine and wide, and I will reward you separately.』 If later he gives the weaver a meal or the equivalent of a meal, and obtains the robe, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a bhikkhu (monk), after giving robes to another bhikkhu (monk), becomes angry and displeased, and either takes them back himself or has someone else take them back, saying: 『Return my robes, I will not give them to you,』 it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a bhikkhu (monk) knows that a donor intends to give property to the Sangha (monastic community), but diverts it for his own use, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a bhikkhu (monk) is ill, he may take four kinds of dissolving medicine: ghee, oil, honey, and sugar candy. One dose may last up to seven days. If it exceeds seven days, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a bhikkhu (monk) dwells in a Arañña (remote place). If the three months of the Retreat have not yet reached eight months, and if there is fear in the place, he may entrust each robe to a white-clad householder within the boundary. If there is a reason to go outside the boundary, he may be separated from these robes for up to six nights. If it exceeds six nights, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a bhikkhu (monk) should request a bathing robe in the remaining month of spring, and should hold it in the remaining half-month. If he requests it before the remaining month or holds it before the remaining half-month, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).』 『If a bhikkhu (monk)

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，前後安居十日未至自恣，得急施衣，若須應受。乃至衣時若過，尼薩耆波逸提。

「若比丘，缽未滿五綴，更乞新缽，為好故，尼薩耆波逸提。是缽應僧中舍。僧應取眾中最下缽與之，語言：『汝受是缽乃至破。是法應爾。』

「若比丘，長缽乃至十日，若過，尼薩耆波逸提。

「若比丘。新憍賒耶作臥具。尼薩耆波逸提。

「若比丘，純黑羺羊毛作新臥具，尼薩耆波逸提。

「若比丘，作新臥具，應用二分純黑羺羊毛、第三分白、第四分下。若過是作，尼薩耆波逸提。

「若比丘，作新臥具，應六年畜。未滿六年，若舍若不捨，更作新臥具，除僧羯磨，尼薩耆波逸提。

「若比丘，純黑羺羊毛作新尼師壇，應用故尼師壇一修伽陀搩手壞好色。若不壞，尼薩耆波逸提。

「若比丘，得羊毛須持，有所至，若自持乃至三由旬。若過，尼薩耆波逸提。

「若比丘，使非親里比丘尼浣、染、擘羺羊毛，尼薩耆波逸提。

「若比丘，種種販賣求利，尼薩耆波逸提。

「若比丘，以金銀及錢種種賣買，尼薩耆波逸提。

「若比丘，自捉金銀及錢，若使人捉、若發心受，尼薩耆波逸提。」

「諸大德！已說三十尼薩耆波逸提法。今問，諸大德

【現代漢語翻譯】 現代漢語譯本： 『如果比丘在前後安居十日內，還未舉行自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式），得到緊急施捨的衣服，如果需要，應該接受。如果超過了接受衣服的時間，就觸犯了尼薩耆波逸提（nissaggiya pācittiya，一種需要捨棄物品並懺悔的罪）。』

『如果比丘的缽沒有滿五個綴補，爲了追求更好的缽而乞求新的缽，就觸犯了尼薩耆波逸提。這個缽應該在僧團中捨棄。僧團應該取走僧眾中最差的缽給他，並說：『你接受這個缽，直到它破損。』這是應遵循的規矩。』

『如果比丘持有缽超過十日，就觸犯了尼薩耆波逸提。』

『如果比丘用新的憍賒耶（kauśeya，一種絲綢）製作臥具，就觸犯了尼薩耆波逸提。』

『如果比丘用純黑色的羺羊毛製作新的臥具，就觸犯了尼薩耆波逸提。』

『如果比丘製作新的臥具，應該用二分純黑色的羺羊毛、三分之一的白色羊毛、四分之一的雜色羊毛。如果超過這個比例，就觸犯了尼薩耆波逸提。』

『如果比丘製作新的臥具，應該使用六年。未滿六年，如果捨棄或不捨棄，又製作新的臥具，除非經過僧團羯磨（saṃghakarma，僧團的正式決議），否則就觸犯了尼薩耆波逸提。』

『如果比丘用純黑色的羺羊毛製作新的尼師壇（nisīdana，坐墊），應該用舊的尼師壇的一修伽陀搩手（sugata-vidatthi，佛陀的掌距）來破壞其顏色。如果不破壞，就觸犯了尼薩耆波逸提。』

『如果比丘得到羊毛，需要攜帶，無論去哪裡，都可以自己攜帶，最多三由旬（yojana，古代印度長度單位）。如果超過這個距離，就觸犯了尼薩耆波逸提。』

『如果比丘讓非親屬的比丘尼洗、染、分割羺羊毛，就觸犯了尼薩耆波逸提。』

『如果比丘進行各種販賣以求取利益，就觸犯了尼薩耆波逸提。』

『如果比丘用金銀及錢進行各種買賣，就觸犯了尼薩耆波逸提。』

『如果比丘親自拿取金銀及錢，或者讓人拿取，或者發心接受，就觸犯了尼薩耆波逸提。』

『諸位大德！我已經說了三十條尼薩耆波逸提法。現在要問，諸位大德

【English Translation】 English version: 『If a bhikkhu, within ten days before and after the residence, not yet having performed the pavāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat), obtains an emergency robe offering, if needed, he should accept it. If he exceeds the time for accepting the robe, it is a nissaggiya pācittiya (an offense requiring forfeiture and confession).』

『If a bhikkhu's bowl is not patched in at least five places, and he asks for a new bowl for the sake of having a better one, it is a nissaggiya pācittiya. That bowl should be forfeited to the Sangha. The Sangha should take the worst bowl from among the monks and give it to him, saying: 'Accept this bowl until it breaks.' This is the proper procedure.』

『If a bhikkhu keeps a bowl for more than ten days, it is a nissaggiya pācittiya.』

『If a bhikkhu makes a bedding out of new kauśeya (silk), it is a nissaggiya pācittiya.』

『If a bhikkhu makes a new bedding entirely out of black sheep's wool, it is a nissaggiya pācittiya.』

『If a bhikkhu makes a new bedding, he should use two parts of pure black sheep's wool, one-third white wool, and one-fourth mixed wool. If he makes it exceeding this proportion, it is a nissaggiya pācittiya.』

『If a bhikkhu makes a new bedding, it should be used for six years. Before six years are completed, whether he gives it away or does not give it away, and makes a new bedding again, except by a saṃghakarma (formal act of the Sangha), it is a nissaggiya pācittiya.』

『If a bhikkhu makes a new nisīdana (sitting cloth) entirely out of black sheep's wool, he should spoil the good color with a sugata-vidatthi (the span of the Buddha's hand) from an old nisīdana. If he does not spoil it, it is a nissaggiya pācittiya.』

『If a bhikkhu obtains wool, he needs to carry it, wherever he goes, he may carry it himself, up to three yojanas (an ancient Indian unit of distance). If he exceeds this distance, it is a nissaggiya pācittiya.』

『If a bhikkhu causes a bhikkhuni who is not a relative to wash, dye, or divide sheep's wool, it is a nissaggiya pācittiya.』

『If a bhikkhu engages in various kinds of trade for profit, it is a nissaggiya pācittiya.』

『If a bhikkhu engages in various kinds of buying and selling with gold, silver, or money, it is a nissaggiya pācittiya.』

『If a bhikkhu takes hold of gold, silver, or money himself, or causes another to take hold of it, or consents to receive it, it is a nissaggiya pācittiya.』

『Venerable ones! The thirty nissaggiya pācittiya rules have been recited. Now I ask, venerable ones

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是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！是九十一波逸提法，半月半月戒經中說。

「若比丘故妄語，波逸提。

「若比丘，毀呰比丘，波逸提。

「若比丘，兩舌斗亂比丘，波逸提。

「若比丘，為女人說法過五六語，除有別知善惡語男子，波逸提。

「若比丘，知僧如法斷事竟還發起，波逸提。

「若比丘，教未受具戒人經並誦者，波逸提。

「若比丘，與未受具戒人宿過三夜，波逸提。

「若比丘，向未受具戒人自說得過人法，言：『我如是知、如是見。』實者，波逸提。

「若比丘，知他比丘粗罪，向未受具戒人說，除僧羯磨，波逸提。

「若比丘，作是語：『何用是雜碎戒為？說是戒時令人憂惱作。』如是毀呰戒者，波逸提。

「若比丘，自伐鬼村、若使人伐，波逸提。

「若比丘，故不隨問答，波逸提。

「若比丘，誣說僧所差人，波逸提。

「若比丘，于露地自敷僧臥具、若使人敷、若他敷，若坐若臥，去時不自舉、不教人舉、不囑舉，若見僧臥具敷在露地而不舉者，波逸提。

「若比丘，于僧房內自敷僧臥具、若使人敷、若他

【現代漢語翻譯】 現代漢語譯本： 『諸位大德，這裡清凈嗎？』（第二、第三次也這樣說） 『諸位大德，這裡清凈，因為大家默然不語，這件事就這樣成立。』 『諸位大德！這是九十一條波逸提法（Pācittiya，一種戒律的名稱），在半月半月的戒經中宣說。 『如果比丘（bhikkhu，佛教僧侶）故意說謊，犯波逸提罪。 『如果比丘誹謗其他比丘，犯波逸提罪。 『如果比丘搬弄是非，使比丘之間爭鬥，犯波逸提罪。 『如果比丘為女人說法超過五六句，除非有能辨別善惡的男子在場，犯波逸提罪。 『如果比丘明知僧團如法處理事情完畢后又重新發起爭議，犯波逸提罪。 『如果比丘教導未受具足戒的人學習經典或誦讀，犯波逸提罪。 『如果比丘與未受具足戒的人同住超過三夜，犯波逸提罪。 『如果比丘向未受具足戒的人宣說自己獲得的超人境界，說：『我如是知、如是見。』如果所說是真實的，犯波逸提罪。 『如果比丘知道其他比丘犯了重罪，向未受具足戒的人宣說，除非是爲了僧團的羯磨（kamma，一種儀式），犯波逸提罪。 『如果比丘說這樣的話：『要這些瑣碎的戒律有什麼用？宣說這些戒律時讓人憂愁煩惱。』像這樣詆譭戒律的人，犯波逸提罪。 『如果比丘親自砍伐鬼神居住的村落，或者指使他人砍伐，犯波逸提罪。 『如果比丘故意不隨順提問回答，犯波逸提罪。 『如果比丘誣陷僧團所派遣的人，犯波逸提罪。 『如果比丘在露天的地方親自鋪設僧團的臥具，或者指使他人鋪設，或者他人鋪設，然後自己坐或臥在上面，離開時既不自己收起，也不教他人收起，也不囑咐他人收起；如果看見僧團的臥具鋪在露天的地方而不收起，犯波逸提罪。 『如果比丘在僧房內親自鋪設僧團的臥具，或者指使他人鋪設，或者他人鋪設……』

【English Translation】 English version: 'Venerable sirs, is it clear here?' (The second and third time it is said in the same way) 'Venerable sirs, it is clear here, because you are silent. Let this matter be thus held.' 'Venerable sirs! These are the ninety-one Pācittiya (a type of monastic rule), recited in the monastic code every half month. 'If a bhikkhu (Buddhist monk) knowingly tells a lie, it is a Pācittiya. 'If a bhikkhu reviles another bhikkhu, it is a Pācittiya. 'If a bhikkhu creates dissension among bhikkhus through tale-bearing, it is a Pācittiya. 'If a bhikkhu teaches the Dhamma to a woman for more than five or six sentences, unless there is a man present who can discern good and evil, it is a Pācittiya. 'If a bhikkhu, knowing that the Sangha (monastic community) has duly concluded a matter, reopens it, it is a Pācittiya. 'If a bhikkhu teaches the scriptures or recites them to one who has not received full ordination, it is a Pācittiya. 'If a bhikkhu sleeps with one who has not received full ordination for more than three nights, it is a Pācittiya. 'If a bhikkhu declares to one who has not received full ordination that he has attained superhuman states, saying: 『I know thus, I see thus.』 If it is true, it is a Pācittiya. 'If a bhikkhu, knowing that another bhikkhu has committed a serious offense, tells it to one who has not received full ordination, except for a Sangha kamma (a type of monastic procedure), it is a Pācittiya. 'If a bhikkhu says: 『What is the use of these minor rules? When these rules are recited, they cause sorrow and distress.』 One who thus disparages the rules, it is a Pācittiya. 'If a bhikkhu fells a ghost village himself, or causes another to fell it, it is a Pācittiya. 'If a bhikkhu deliberately does not answer questions, it is a Pācittiya. 'If a bhikkhu falsely accuses one appointed by the Sangha, it is a Pācittiya. 'If a bhikkhu spreads out the Sangha's bedding in an open space himself, or causes another to spread it out, or another spreads it out, and then sits or lies down on it, and when leaving, neither picks it up himself, nor tells another to pick it up, nor entrusts it to another to pick it up; if he sees the Sangha's bedding spread out in an open space and does not pick it up, it is a Pācittiya. 'If a bhikkhu spreads out the Sangha's bedding in a monastery himself, or causes another to spread it out, or another spreads it out...'

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敷，若坐若臥，去時不自舉、不教人舉、不囑舉，波逸提。

「若比丘，瞋不喜，于僧房中自牽比丘出、若使人牽，作是語：『出去、滅去，莫此中住。』波逸提。

「若比丘，知他先敷臥具，後來強自敷、若使人敷，作是念：『若不樂者自當出去。』波逸提。

「若比丘，僧重閣上尖腳繩床木床用力坐臥，波逸提。

「若比丘作大房舍，從平地壘，留窗戶處，極令堅牢，再三重覆。若過，波逸提。

「若比丘，知水有蟲，若取澆泥、若飲食諸用，波逸提。

「若比丘，僧不差教誡比丘尼，波逸提。

「若比丘，僧差教誡比丘尼，至日沒，波逸提。

「若比丘，僧不差，為教誡故入比丘尼住處，除病因緣，波逸提。

「若比丘，作是語：『諸比丘為供養利故教誡比丘尼。』波逸提。

「若比丘，與比丘尼、式叉摩那、沙彌尼獨屏處坐，波逸提。

「若比丘，與非親里比丘尼衣，除貿易，波逸提。

「若比丘，與非親里比丘尼作衣，波逸提。

「若比丘，與比丘尼先期共道行，從此聚落到彼聚落，除因緣，波逸提。因緣者，若多伴、有疑畏處，是名因緣。

「若比丘，與比丘尼先期共船行，若上水、若下水，除直渡，波逸提。

【現代漢語翻譯】 現代漢語譯本 如果（比丘）鋪設了坐具或臥具，離開時自己不收起，也不叫別人收起，也不囑咐別人收起，犯波逸提（Pācittiya，一種戒律名稱）。 如果（比丘）因嗔怒不悅，在僧房中自己拉比丘出去，或者指使別人拉出去，並說：『出去，滾開，不要住在這裡。』犯波逸提。 如果（比丘）明知他人先鋪設了臥具，後來強行自己鋪設，或者指使別人鋪設，並想：『如果不喜歡，他們自然會離開。』犯波逸提。 如果（比丘）在僧眾的重閣上，于尖腳繩床或木床上用力坐臥，犯波逸提。 如果（比丘）建造大型房舍，從平地開始壘砌，預留窗戶的位置，務求極其堅固，再三重複覆蓋。如果超過規定，犯波逸提。 如果（比丘）明知水中有蟲，卻取水澆泥，或者用於飲食等各種用途，犯波逸提。 如果（比丘）未經僧眾委派而教誡比丘尼（Bhikkhunī，女性出家人），犯波逸提。 如果（比丘）受僧眾委派教誡比丘尼，直到日落，犯波逸提。 如果（比丘）未經僧眾委派，爲了教誡的緣故進入比丘尼的住所，除非是生病的原因，犯波逸提。 如果（比丘）說：『諸位比丘爲了供養的利益而教誡比丘尼。』犯波逸提。 如果（比丘）與比丘尼、式叉摩那（Siksamana，預備沙彌尼）、沙彌尼（Sramaneri，女沙彌）單獨在隱蔽的地方坐，犯波逸提。 如果（比丘）將衣服給予非親屬的比丘尼，除非是交換，犯波逸提。 如果（比丘）為非親屬的比丘尼製作衣服，犯波逸提。 如果（比丘）與比丘尼事先約定一同行走，從這個村落到那個村落，除非有特殊原因，犯波逸提。特殊原因是指，如果有多人同行，或者有令人疑懼的地方，這稱為特殊原因。 如果（比丘）與比丘尼事先約定一同乘船，無論是上水還是下水，除非是直接橫渡，犯波逸提。

【English Translation】 English version If a bhikkhu (monk), having spread out a sitting or sleeping mat, when leaving, does not put it away himself, nor instruct another to do so, nor entrust it to another, it is to be confessed (Pācittiya). If a bhikkhu, being angry and displeased, drags a bhikkhu out of the monastery himself, or has another drag him out, saying, 'Get out, disappear, do not stay here,' it is to be confessed. If a bhikkhu, knowing that another has already spread out a sleeping mat, forcibly spreads out his own or has another spread it out, thinking, 'If they are not pleased, they will go away themselves,' it is to be confessed. If a bhikkhu sits or lies down with force on a rope bed or wooden bed with pointed legs in a double-storied building belonging to the Sangha (community), it is to be confessed. If a bhikkhu builds a large dwelling, starting from ground level, leaving space for windows, making it extremely strong, and covering it repeatedly, if he exceeds the limit, it is to be confessed. If a bhikkhu, knowing that there are living beings in the water, uses it to plaster mud or for drinking or other purposes, it is to be confessed. If a bhikkhu admonishes a bhikkhuni (female monastic) without being appointed by the Sangha, it is to be confessed. If a bhikkhu, having been appointed by the Sangha to admonish bhikkhunis, does so until sunset, it is to be confessed. If a bhikkhu, without being appointed by the Sangha, enters the dwelling place of bhikkhunis for the purpose of admonishment, except for reasons of illness, it is to be confessed. If a bhikkhu says, 'The bhikkhus admonish the bhikkhunis for the sake of offerings and gain,' it is to be confessed. If a bhikkhu sits in a secluded place with a bhikkhuni, a siksamana (female novice undergoing training), or a sramaneri (female novice), it is to be confessed. If a bhikkhu gives robes to a bhikkhuni who is not a relative, except in exchange, it is to be confessed. If a bhikkhu makes robes for a bhikkhuni who is not a relative, it is to be confessed. If a bhikkhu arranges to travel on the road with a bhikkhuni, from this village to that village, except for a reason, it is to be confessed. A reason is if there are many companions or a place of suspected danger; this is called a reason. If a bhikkhu arranges to travel by boat with a bhikkhuni, whether upstream or downstream, except for crossing directly, it is to be confessed.

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「若比丘，知比丘尼讚歎因緣得食食，除檀越先發心作，波逸提。

「若比丘，數數食，除因緣，波逸提。因緣者，病時、衣時、施衣時，是名因緣。

「若比丘，受別請眾食，波逸提，除因緣。因緣者，病時、衣時、施衣時、作衣時、行路時、船上行時、大會時、沙門會時，是名因緣。

「若比丘，無病施一食處過一食，波逸提。

「若比丘，到白衣家自恣多與飲食，若餅、若麨。若不住其家食，須二三缽應受，出外與余比丘共食。若無病，過是受及不與余比丘共食，波逸提。

「若比丘，食竟不作殘食法，波逸提。

「若比丘，知他比丘食竟，不作殘食法強勸令食，欲使犯罪，波逸提。

「若比丘，不受食著口中，除嘗食、楊枝及水，波逸提。

「若比丘，非時食，波逸提。

「若比丘，食殘宿食，波逸提。

「若比丘，自手與外道裸形若男若女食，波逸提。

「若諸家中有如是美食：乳、酪、酥油、魚、肉。若比丘無病，為己索得食者，波逸提。

「若比丘，食家中與女人坐，波逸提。

「若比丘，與女人獨屏處坐，波逸提。

「若比丘，與女人獨露處坐，波逸提。

「若比丘，觀軍發行，波逸提。

【現代漢語翻譯】 現代漢語譯本 『如果比丘（bhikkhu，男性出家人）知道有比丘尼（bhikkhuni，女性出家人）因為讚歎（自己）的因緣而獲得食物，除非是施主（dānapati，施捨者）事先發心這樣做，否則（該比丘）犯波逸提（pācittiya，一種輕罪）。』 『如果比丘屢次進食，除非有因緣，否則犯波逸提。所謂的因緣是指生病時、縫製衣服時、佈施衣服時，這些都叫做因緣。』 『如果比丘接受特別邀請的集體齋食，犯波逸提，除非有因緣。所謂的因緣是指生病時、縫製衣服時、佈施衣服時、製作衣服時、趕路時、在船上時、參加大會時、參加沙門（śrāmaṇa，出家修行者）集會時，這些都叫做因緣。』 『如果比丘沒有生病，在施主只提供一餐食物的地方，卻吃超過一餐，犯波逸提。』 『如果比丘到在家信徒（upāsaka，在家修行者）家，（他們）隨意給予過多的飲食，無論是餅還是炒麵。如果不住在那家吃飯，需要準備兩三個缽來接受，然後拿到外面與其他的比丘一起分享。如果沒有生病，接受超過這個量，或者不與其他的比丘一起分享，犯波逸提。』 『如果比丘吃完食物后，不按照規定處理剩餘的食物，犯波逸提。』 『如果比丘知道其他比丘已經吃完食物，沒有按照規定處理剩餘的食物，還強行勸說（他）吃，想要使（他）犯戒，犯波逸提。』 『如果比丘沒有接受食物就放入口中，除非是嘗味道、使用楊枝（牙刷）和喝水，否則犯波逸提。』 『如果比丘在非規定的時間進食，犯波逸提。』 『如果比丘吃剩餘的隔夜食物，犯波逸提。』 『如果比丘親手將食物給予外道（tīrthika，佛教以外的修行者）、裸形外道，無論是男是女，犯波逸提。』 『如果在某些人家中有這樣的美食：牛奶、凝乳、酥油、魚、肉。如果比丘沒有生病，爲了自己去索取這些食物來吃，犯波逸提。』 『如果比丘在（信徒）家中與女人同坐，犯波逸提。』 『如果比丘與女人在隱蔽的地方單獨坐在一起，犯波逸提。』 『如果比丘與女人在露天的地方單獨坐在一起，犯波逸提。』 『如果比丘觀看軍隊出發，犯波逸提。』

【English Translation】 English version 『If a bhikkhu (male monastic) knows that a bhikkhuni (female monastic) has obtained food because of praising (him), except if the donor (dānapati, giver) had initially intended to do so, (that bhikkhu) commits a pācittiya (a minor offense).』 『If a bhikkhu eats repeatedly, except for a reason, he commits a pācittiya. The reasons are: when sick, when making robes, when giving robes; these are called reasons.』 『If a bhikkhu accepts a group meal to which he has been specially invited, he commits a pācittiya, except for a reason. The reasons are: when sick, when making robes, when giving robes, when making robes, when traveling, when on a boat, when attending a large gathering, when attending a gathering of śrāmaṇas (ascetics); these are called reasons.』 『If a bhikkhu, without being sick, eats more than one meal at a place where only one meal is offered, he commits a pācittiya.』 『If a bhikkhu goes to the house of a lay follower (upāsaka, lay practitioner) and (they) freely give excessive food, whether it be cakes or fried flour. If he does not eat at that house, he should prepare two or three bowls to receive (the food), and then go outside and share it with other bhikkhus. If he is not sick, and receives more than this amount, or does not share it with other bhikkhus, he commits a pācittiya.』 『If a bhikkhu, after eating, does not dispose of the leftover food according to the rules, he commits a pācittiya.』 『If a bhikkhu knows that another bhikkhu has finished eating and has not disposed of the leftover food according to the rules, and forcibly urges (him) to eat, wanting to make (him) commit an offense, he commits a pācittiya.』 『If a bhikkhu puts something into his mouth without having accepted food, except for tasting, using a twig (toothbrush), and drinking water, he commits a pācittiya.』 『If a bhikkhu eats at an improper time, he commits a pācittiya.』 『If a bhikkhu eats leftover food from the previous day, he commits a pācittiya.』 『If a bhikkhu personally gives food to a heretic (tīrthika, non-Buddhist practitioner), a naked ascetic, whether male or female, he commits a pācittiya.』 『If in some families there are such delicious foods as milk, curds, ghee, fish, and meat, and if a bhikkhu, without being sick, asks for these foods for himself to eat, he commits a pācittiya.』 『If a bhikkhu sits with a woman in (a layperson's) house, he commits a pācittiya.』 『If a bhikkhu sits alone with a woman in a secluded place, he commits a pācittiya.』 『If a bhikkhu sits alone with a woman in an open place, he commits a pācittiya.』 『If a bhikkhu watches an army on the march, he commits a pācittiya.』

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「若比丘，有因緣到軍中乃至二三宿。若過，波逸提。

「若比丘，有因緣到軍中二三宿，觀軍陣合戰，波逸提。

「若比丘，作是語：『如我解佛所說，障道法不能障道。』諸比丘語彼比丘：『汝莫作是語，莫謗佛、莫誣佛。佛說障道法實能障道。汝舍是惡邪見。』如是諫，堅持不捨，應第二、第三諫。舍是事善，不捨者波逸提。

「若比丘，知彼比丘不如法悔、不捨惡邪見，共坐共語、共宿共事，波逸提。

「若沙彌作是語：『如我解佛所說，受五欲不能障道。』諸比丘語是沙彌：『汝莫作是語，莫謗佛、莫誣佛。佛說五慾障道實能障道。汝沙彌舍是惡邪見。』如是教，堅持不捨，應第二、第三教。第二、第三教舍是事善。若不捨，諸比丘應語是沙彌：『汝出去。從今莫言佛是我師，莫在比丘後行，如余沙彌得共比丘二宿，汝亦無是事。癡人出去、滅去，莫此中住。』若比丘知如法擯沙彌，畜使共住共語，波逸提。

「若比丘，故奪畜生命，波逸提。

「若比丘，故令比丘生疑悔，作是念：『令彼比丘乃至少時惱。』波逸提。

「若比丘，僧斷事時不與欲起去，波逸提。

「若比丘，擊攊比丘，波逸提。

「若比丘，水中戲，波逸提。

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【現代漢語翻譯】 現代漢語譯本 『如果比丘因為某種原因需要到軍隊中去，最多隻能停留兩到三夜。如果超過這個時間，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘因為某種原因到軍隊中停留兩到三夜，並且觀看軍隊的陣列和戰鬥，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘說這樣的話：『根據我對佛陀所說教義的理解，阻礙修行的方法並不能真正阻礙修行。』其他比丘應該告訴這位比丘：『你不要這樣說，不要誹謗佛陀，不要誣衊佛陀。佛陀說阻礙修行的方法確實能夠阻礙修行。你應該放棄這種錯誤的邪見。』像這樣勸誡他，如果他堅持不放棄，應該進行第二次、第三次勸誡。如果他放棄這種邪見是好的，如果不放棄，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘明知那個比丘不如法懺悔，不放棄錯誤的邪見，還和他一起坐、一起說話、一起住宿、一起做事，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果沙彌說這樣的話：『根據我對佛陀所說教義的理解，享受五欲並不能阻礙修行。』其他比丘應該告訴這位沙彌：『你不要這樣說，不要誹謗佛陀，不要誣衊佛陀。佛陀說五欲確實能夠阻礙修行。你這個沙彌應該放棄這種錯誤的邪見。』像這樣教導他，如果他堅持不放棄，應該進行第二次、第三次教導。經過第二次、第三次教導后，如果他放棄這種邪見是好的。如果不放棄，各位比丘應該告訴這位沙彌：『你出去吧。從今以後不要說佛陀是我的老師，不要在比丘後面行走，其他沙彌可以和比丘一起住兩夜，你也沒有這種資格。愚癡的人，出去，消失，不要住在這裡。』如果比丘明知已經如法驅擯了沙彌，還繼續役使他、和他一起住、和他一起說話，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘故意剝奪動物的生命，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘故意讓其他比丘產生懷疑和後悔，並且心裡想著：『讓那個比丘哪怕只是稍微感到煩惱。』就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘在僧團處理事務時，不表達自己的意願就離開，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘毆打其他比丘，就觸犯了波逸提（Pācittiya，一種輕罪）。』 『如果比丘在水中嬉戲，就觸犯了波逸提（Pācittiya，一種輕罪）。』

【English Translation】 English version 『If a bhikkhu, due to some reason, has to go to an army camp, he may stay for only two or three nights. If he stays longer, it is a Pācittiya (a minor offense).』 『If a bhikkhu, due to some reason, stays in an army camp for two or three nights, and watches the army's formations and battles, it is a Pācittiya (a minor offense).』 『If a bhikkhu says this: 『As I understand the Dhamma taught by the Buddha, things that obstruct the path do not really obstruct the path.』 Other bhikkhus should tell that bhikkhu: 『Do not say this, do not slander the Buddha, do not misrepresent the Buddha. The Buddha said that things that obstruct the path really do obstruct the path. You should abandon this evil wrong view.』 If they admonish him in this way, and he persists in not abandoning it, they should admonish him a second and third time. It is good if he abandons this view, but if he does not abandon it, it is a Pācittiya (a minor offense).』 『If a bhikkhu knows that another bhikkhu has not repented properly and has not abandoned his evil wrong view, and yet sits with him, talks with him, stays with him, and works with him, it is a Pācittiya (a minor offense).』 『If a sāmaṇera (novice) says this: 『As I understand the Dhamma taught by the Buddha, indulging in the five sense pleasures does not obstruct the path.』 Other bhikkhus should tell that sāmaṇera (novice): 『Do not say this, do not slander the Buddha, do not misrepresent the Buddha. The Buddha said that the five sense pleasures really do obstruct the path. You, sāmaṇera (novice), should abandon this evil wrong view.』 If they instruct him in this way, and he persists in not abandoning it, they should instruct him a second and third time. It is good if he abandons this view after the second and third instruction. If he does not abandon it, the bhikkhus should tell that sāmaṇera (novice): 『Go away. From now on, do not say that the Buddha is my teacher, do not walk behind the bhikkhus. Other sāmaṇeras (novices) are allowed to stay with bhikkhus for two nights, but you do not have that privilege. Foolish one, go away, disappear, do not stay here.』 If a bhikkhu knows that a sāmaṇera (novice) has been properly expelled, and yet continues to employ him, stay with him, and talk with him, it is a Pācittiya (a minor offense).』 『If a bhikkhu intentionally deprives an animal of life, it is a Pācittiya (a minor offense).』 『If a bhikkhu intentionally causes another bhikkhu to have doubts and regrets, and thinks: 『Let that bhikkhu be annoyed even for a short time,』 it is a Pācittiya (a minor offense).』 『If a bhikkhu leaves without expressing his consent when the Sangha (community) is dealing with a matter, it is a Pācittiya (a minor offense).』 『If a bhikkhu strikes another bhikkhu, it is a Pācittiya (a minor offense).』 『If a bhikkhu plays in the water, it is a Pācittiya (a minor offense).』

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若比丘，與女人同室宿，波逸提。

「若比丘，飲酒，波逸提。

「若比丘，輕師及戒，波逸提。

「若比丘，自掘地、若使人掘、言：『掘。』者，波逸提。

「若比丘共諍，己默聽，作是念：『諸比丘所說我憶持。』波逸提。

「若比丘，知不滿二十歲與受具足戒，波逸提。是人不得戒，諸比丘亦可呵。是法應爾。

「若比丘，受四月自恣請藥，若過是受，除更請、自送請、長請，波逸提。

「若比丘，數數犯罪。諸比丘如法諫，作是語：『我不學是戒，當問余比丘持法持律者。』波逸提。比丘欲求解，應問持法持律者。是法應爾。

「若比丘，說戒時作是語：『我今始知是法半月布薩戒經中說。』諸比丘知是比丘已再三說戒中坐，是比丘不以不知故得脫，隨所犯罪如法治。應呵其不知、所作不善。說戒時不一心聽、不著心中，波逸提。

「若比丘，王未出、未藏寶，若入過後宮門限，波逸提。

「若比丘，與賊期共道行，從此聚落到彼聚落，波逸提。

「若比丘，與女人期共道行，從此聚落到彼聚落，波逸提。

「若比丘，無病，為炙故自然火、若使人然，波逸提。

「若比丘，若寶、若寶等物，若自取、若教人取，除僧坊

【現代漢語翻譯】 現代漢語譯本 若比丘（bhikkhu，佛教出家男眾），與女人同室住宿，犯波逸提（pācittiya，一種戒律名稱）。 若比丘，飲酒，犯波逸提。 若比丘，輕視師長以及戒律，犯波逸提。 若比丘，親自挖掘土地，或者指使他人挖掘，說：『挖。』，犯波逸提。 若比丘參與爭論，自己默默聽著，心裡想著：『這些比丘所說的話我都記住了。』，犯波逸提。 若比丘，明知不滿二十歲的人，還為他授具足戒（upasampadā，佛教中的正式出家儀式），犯波逸提。這個人不得戒，其他比丘也可以呵責。規矩應當如此。 若比丘，接受四個月的隨意請藥，如果超過這個期限接受，除非重新請求、自己送上請求、長期請求，否則犯波逸提。 若比丘，屢次犯戒。其他比丘如法勸誡，他卻說：『我不學習這些戒律，我要去問其他持法持律的比丘。』，犯波逸提。比丘想要求解，應當去問持法持律者。規矩應當如此。 若比丘，在說戒時說：『我現在才知道這個法在半月布薩（uposatha，佛教的齋戒日）的戒經中說過。』，其他比丘知道這個比丘已經再三在說戒中坐著了，這個比丘不能以不知為理由而脫罪，應當按照所犯的罪行如法懲處。應當呵責他的無知、所作不善。說戒時不用心聽、不放在心上，犯波逸提。 若比丘，國王還沒有出去、財寶還沒有藏好，就進入後宮的門限，犯波逸提。 若比丘，與盜賊約定一同趕路，從這個村落到那個村落，犯波逸提。 若比丘，與女人約定一同趕路，從這個村落到那個村落，犯波逸提。 若比丘，沒有生病，爲了取暖而點燃自然火，或者指使他人點燃，犯波逸提。 若比丘，對於寶物、或者與寶物等值的物品，無論是自己拿取，還是教唆他人拿取，除了僧房（saṅghārāma，僧侶居住的寺院）之物。

【English Translation】 English version If a bhikkhu (Buddhist monk), sleeps in the same room with a woman, it is a pācittiya (an offense entailing expiation). If a bhikkhu drinks alcohol, it is a pācittiya. If a bhikkhu disrespects his teacher or the precepts, it is a pācittiya. If a bhikkhu digs the ground himself, or orders someone to dig, saying, 'Dig!', it is a pācittiya. If a bhikkhu is involved in a dispute, and listens silently, thinking, 'I will remember what these bhikkhus are saying,' it is a pācittiya. If a bhikkhu, knowing that someone is under twenty years old, ordains him with full ordination (upasampadā, the formal Buddhist ordination ceremony), it is a pācittiya. That person does not obtain ordination, and the other bhikkhus can also criticize him. This is how it should be. If a bhikkhu accepts a four-month invitation for medicine at will, and accepts it beyond that period, unless there is a renewed request, a self-sent request, or a long-term request, it is a pācittiya. If a bhikkhu repeatedly commits offenses, and the other bhikkhus admonish him according to the Dharma, but he says, 'I will not learn these precepts, I will ask other bhikkhus who uphold the Dharma and the Vinaya (monastic rules),' it is a pācittiya. A bhikkhu who wants to seek understanding should ask those who uphold the Dharma and the Vinaya. This is how it should be. If a bhikkhu, during the recitation of the precepts, says, 'I only now know that this rule is mentioned in the half-monthly uposatha (Buddhist day of observance) recitation of the precepts,' and the other bhikkhus know that this bhikkhu has sat through the recitation two or three times, that bhikkhu cannot escape punishment by claiming ignorance, but should be punished according to the offense committed. He should be criticized for his ignorance and his unskillful actions. If one does not listen attentively or keep the precepts in mind during the recitation, it is a pācittiya. If a bhikkhu enters the boundary of the inner palace before the king has left or the treasures have been hidden, it is a pācittiya. If a bhikkhu makes an agreement with a thief to travel together, from this village to that village, it is a pācittiya. If a bhikkhu makes an agreement with a woman to travel together, from this village to that village, it is a pācittiya. If a bhikkhu, without being ill, kindles a natural fire or orders someone to kindle it for warmth, it is a pācittiya. If a bhikkhu takes or instructs another to take any treasure or object of equal value to a treasure, except for property belonging to the sangharama (monastery).

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內及宿處，波逸提。若僧坊內及宿處取寶等物，後有主索，應還。是事應爾。

「若比丘，半月內浴，除因緣，波逸提。因緣者，病時、作時、行時、風雨時、熱時，是名因緣。

「若比丘，瞋故打比丘，波逸提。

「若比丘，瞋故以手擬比丘，波逸提。

「若比丘，故恐怖比丘，波逸提。

「若比丘，知比丘犯粗罪，覆藏過一宿，波逸提。

「若比丘，以無根僧伽婆尸沙謗比丘，波逸提。

「若比丘，語彼比丘：『共到諸家，與汝多美飲食。』既到不與，作是言：『汝出去，共汝若坐若語不樂，我獨坐獨語樂。』欲令彼惱，波逸提。

「若比丘，新得衣應三種色作幟，若青、若黑、若木蘭。若不以三色作幟，波逸提。

「若比丘，為戲笑故，藏比丘若衣若缽、坐具針筒。如是一一生活具，若使人藏，波逸提。

「若比丘。僧斷事時如法與欲竟后更呵。波逸提。

「若比丘，作是語：『諸比丘隨知識回僧物與。』波逸提。

「若比丘，與比丘、比丘尼、式叉摩那、沙彌、沙彌尼凈施衣，還奪，波逸提。

「若比丘，受他請食前食后食，行詣余家，不近白余比丘，除因緣。波逸提。因緣者，衣時，是名因緣。

「若比丘，非時

【現代漢語翻譯】 現代漢語譯本： 在僧房內部以及住宿的地方，如果觸犯波逸提（Pācittiya，一種戒律名稱）。如果在僧房內部以及住宿的地方拿取寶物等物品，之後有物主來索要，應當歸還。這件事應當如此。

如果比丘（bhikkhu，佛教僧侶），在半個月內洗澡，除非有因緣，否則觸犯波逸提。因緣指的是：生病的時候、工作的時候、行走的時候、颳風下雨的時候、天氣炎熱的時候，這些稱為因緣。

如果比丘，因為嗔恨而打比丘，觸犯波逸提。

如果比丘，因為嗔恨而用手比劃威脅比丘，觸犯波逸提。

如果比丘，故意恐嚇比丘，觸犯波逸提。

如果比丘，知道比丘犯了粗罪（Thullaccaya，一種較重的罪），隱瞞超過一夜，觸犯波逸提。

如果比丘，用沒有根據的僧伽婆尸沙（Saṃghādisesa，一種戒律名稱）罪名誹謗比丘，觸犯波逸提。

如果比丘，對比丘說：『一起去各家各戶，我給你很多美味的飲食。』 到了之後卻不給，反而說：『你出去吧，和你一起坐著或者說話我不高興，我獨自坐著獨自說話才高興。』 想要讓他惱怒，觸犯波逸提。

如果比丘，新得到的衣服應當用三種顏色做標記，或者青色、或者黑色、或者木蘭色。如果不使用這三種顏色做標記，觸犯波逸提。

如果比丘，爲了開玩笑，藏起比丘的衣服、或者缽、坐具、針筒。像這樣一件一件的生活用具，或者指使別人藏起來，觸犯波逸提。

如果比丘，在僧團斷事的時候，如法地表達意願之後又反悔，觸犯波逸提。

如果比丘，說這樣的話：『各位比丘隨意地把僧團的物品回贈給認識的人。』 觸犯波逸提。

如果比丘，將乾淨的佈施衣服給予比丘、比丘尼（bhikkhunī，女性佛教僧侶）、式叉摩那（Sikṣamāṇā，見習女尼）、沙彌（Śrāmaṇera，男性的見習僧侶）、沙彌尼（Śrāmaṇerī，女性的見習僧侶），之後又奪回來，觸犯波逸提。

如果比丘，接受別人的邀請，在飯前飯後，前往其他家，不向其他比丘稟告，除非有因緣。觸犯波逸提。因緣指的是：縫製衣服的時候，這稱為因緣。

如果比丘，在非時（Vikāla，指過了中午到第二天黎明前的時間）……

【English Translation】 English version: Within the monastery and lodging places, Pācittiya (a type of monastic rule is violated). If one takes treasures or other items within the monastery or lodging places, and the owner later seeks them, they should be returned. This matter should be so.

If a bhikkhu (Buddhist monk) bathes within half a month, except for a reason, Pācittiya is violated. Reasons include: when sick, when working, when traveling, when there is wind and rain, when it is hot; these are called reasons.

If a bhikkhu, out of anger, strikes another bhikkhu, Pācittiya is violated.

If a bhikkhu, out of anger, gestures threateningly at another bhikkhu with his hand, Pācittiya is violated.

If a bhikkhu, deliberately frightens another bhikkhu, Pācittiya is violated.

If a bhikkhu, knowing that another bhikkhu has committed a Thullaccaya (a serious offense), conceals it for more than one night, Pācittiya is violated.

If a bhikkhu, accuses another bhikkhu of a Saṃghādisesa (a type of monastic rule) offense without basis, Pācittiya is violated.

If a bhikkhu, says to another bhikkhu: 'Let's go to various houses together, and I will give you plenty of delicious food.' Having arrived, he does not give it, but says: 'You go away, I am not happy sitting or talking with you, I am happy sitting and talking alone.' Wishing to annoy him, Pācittiya is violated.

If a bhikkhu, newly obtains a robe, it should be marked with three colors, either blue, black, or magnolia. If it is not marked with three colors, Pācittiya is violated.

If a bhikkhu, for the sake of jest, hides a bhikkhu's robe, bowl, sitting mat, or needle case. Each and every one of these requisites, or causes another to hide them, Pācittiya is violated.

If a bhikkhu, after lawfully giving his consent when the Sangha (monastic community) is deciding a matter, later objects, Pācittiya is violated.

If a bhikkhu, says these words: 'The bhikkhus give away the Sangha's property to acquaintances as they please.' Pācittiya is violated.

If a bhikkhu, gives a clean robe as a gift to a bhikkhu, bhikkhunī (Buddhist nun), Sikṣamāṇā (a female novice undergoing training), Śrāmaṇera (male novice), or Śrāmaṇerī (female novice), and then takes it back, Pācittiya is violated.

If a bhikkhu, having accepted an invitation for food before or after a meal, goes to another house without informing another bhikkhu, except for a reason, Pācittiya is violated. The reason is: when making robes, this is called a reason.

If a bhikkhu, at an improper time (Vikāla, referring to the time after noon until dawn the next day)...

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入聚落，不近白善比丘，除因緣，波逸提。因緣者，難時，是名因緣。

「若比丘，以兜羅貯坐臥具，波逸提。

「若比丘，自作坐臥繩床木床，足應高修伽陀八指，除入梐。若過，波逸提。

「若比丘，用骨牙角作針筒，波逸提。

「若比丘，作尼師壇應如量作，長二修伽陀搩手、廣一搩手半，若續方一搩手。若過，波逸提。

「若比丘，作覆瘡衣應如量作，長四修伽陀搩手、廣二搩手。若過，波逸提。

「若比丘，作雨浴衣應如量作，長五修伽陀搩手、廣二搩手半。若過，波逸提。

「若比丘，作修伽陀衣量衣、若過，波逸提。修伽陀衣量者，長九修伽陀搩手、廣六搩手，是名修伽陀衣量。

「若比丘，知檀越欲與僧物，回與餘人，波逸提。」

「諸大德！已說九十一波逸提法。今問，諸大德是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！是四波羅提提舍尼法，半月半月戒經中說。

「若比丘，無病，在街巷中從非親里比丘尼自手受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過。』是名悔過法。

「若比丘，白衣家請食。有比丘尼教益食人：『與是比丘飯、

【現代漢語翻譯】 現代漢語譯本 進入村落，除非有特殊原因，否則不接近品行良好的比丘（bhikkhu，佛教僧侶），違者犯波逸提（pācittiya，一種戒律）。特殊原因是指遇到災難的時候，這稱為特殊原因。

如果比丘（bhikkhu），用兜羅（tūla，棉花）填充坐臥用具，違者犯波逸提（pācittiya）。

如果比丘（bhikkhu），自己製作坐臥用的繩床或木床，床腿的高度應符合修伽陀（sugata，佛陀的稱號）規定的八指高度，不包括床腳的榫頭。如果超過這個高度，違者犯波逸提（pācittiya）。

如果比丘（bhikkhu），用骨、牙、角製作針筒，違者犯波逸提（pācittiya）。

如果比丘（bhikkhu），製作尼師壇（nisīdana，坐墊）應按照規定的尺寸製作，長度為二修伽陀（sugata）搩手（vidatthi，張開拇指和中指或食指之間的距離）、寬度為一搩手（vidatthi）半，如果需要縫補，縫補的邊長為一搩手（vidatthi）。如果超過這個尺寸，違者犯波逸提（pācittiya）。

如果比丘（bhikkhu），製作覆瘡衣應按照規定的尺寸製作，長度為四修伽陀（sugata）搩手（vidatthi）、寬度為二搩手（vidatthi）。如果超過這個尺寸，違者犯波逸提（pācittiya）。

如果比丘（bhikkhu），製作雨浴衣應按照規定的尺寸製作，長度為五修伽陀（sugata）搩手（vidatthi）、寬度為二搩手（vidatthi）半。如果超過這個尺寸，違者犯波逸提（pācittiya）。

如果比丘（bhikkhu），製作符合修伽陀（sugata）衣量標準的衣服，如果超過這個標準，違者犯波逸提（pācittiya）。修伽陀（sugata）衣量標準是：長度為九修伽陀（sugata）搩手（vidatthi）、寬度為六搩手（vidatthi），這稱為修伽陀（sugata）衣量標準。

如果比丘（bhikkhu），明知施主想要供養僧團的物品，卻轉送給其他人，違者犯波逸提（pācittiya）。'

諸位大德！已經說了九十一條波逸提（pācittiya）法。現在問，諸位大德在這其中是否清凈？』（第二次、第三次也這樣說）

諸位大德在這其中是清凈的，因為默然不語，這件事就這樣成立了。'

諸位大德！這是四條波羅提提舍尼（pāṭidesanīya，應懺悔）法，在半月半月的戒經中宣說。

如果比丘（bhikkhu），沒有生病，在街巷中從非親屬的比丘尼（bhikkhunī，佛教女僧侶）手中親自接受食物。這位比丘（bhikkhu）應當向諸位比丘（bhikkhu）懺悔：『我犯了應呵責的法，現在向諸位大德懺悔。』這稱為應懺悔法。

如果比丘（bhikkhu）在白衣（layperson，在家信徒）家接受齋飯邀請。有比丘尼（bhikkhunī）指導施主供養食物：『給這位比丘（bhikkhu）飯、

【English Translation】 English version Entering a village, one should not approach a bhikkhu (Buddhist monk) of good conduct, except for a reason; if one does, it is a pācittiya (an offense requiring confession). A reason refers to a time of difficulty; this is called a reason.

If a bhikkhu (Buddhist monk) uses tūla (cotton) to stuff sitting or sleeping furniture, it is a pācittiya (an offense requiring confession).

If a bhikkhu (Buddhist monk) makes a rope bed or wooden bed for sitting or sleeping, the legs should be the height of eight sugata (a title of the Buddha) finger-widths, excluding the tenons. If it exceeds this, it is a pācittiya (an offense requiring confession).

If a bhikkhu (Buddhist monk) makes a needle case from bone, ivory, or horn, it is a pācittiya (an offense requiring confession).

If a bhikkhu (Buddhist monk) makes a nisīdana (sitting cloth), it should be made according to the prescribed size: two sugata (a title of the Buddha) vidatthi (span measured from the tip of the thumb to the tip of the middle or index finger) in length and one and a half vidatthi in width; if a patch is needed, it should be one vidatthi square. If it exceeds this, it is a pācittiya (an offense requiring confession).

If a bhikkhu (Buddhist monk) makes a cloth for covering wounds, it should be made according to the prescribed size: four sugata (a title of the Buddha) vidatthi (span measured from the tip of the thumb to the tip of the middle or index finger) in length and two vidatthi in width. If it exceeds this, it is a pācittiya (an offense requiring confession).

If a bhikkhu (Buddhist monk) makes a bathing cloth for use in the rain, it should be made according to the prescribed size: five sugata (a title of the Buddha) vidatthi (span measured from the tip of the thumb to the tip of the middle or index finger) in length and two and a half vidatthi in width. If it exceeds this, it is a pācittiya (an offense requiring confession).

If a bhikkhu (Buddhist monk) makes a robe that exceeds the sugata (a title of the Buddha) measure for robes, it is a pācittiya (an offense requiring confession). The sugata (a title of the Buddha) measure for robes is: nine sugata (a title of the Buddha) vidatthi (span measured from the tip of the thumb to the tip of the middle or index finger) in length and six vidatthi in width; this is called the sugata (a title of the Buddha) measure for robes.

If a bhikkhu (Buddhist monk) knows that a donor intends to give something to the Sangha (Buddhist monastic community) but diverts it to another person, it is a pācittiya (an offense requiring confession).'

'Venerable ones! The ninety-one pācittiya (an offense requiring confession) rules have been recited. I now ask, are the venerable ones pure in this matter?' (The second and third times are also said in the same way.)

'The venerable ones are pure in this matter, because of silence; this matter is thus held.'

'Venerable ones! These are the four pāṭidesanīya (requiring confession) rules, which are recited in the monastic code every half-month.

If a bhikkhu (Buddhist monk), without being ill, personally receives food from the hand of a bhikkhunī (Buddhist nun) who is not a relative in a street or alley. That bhikkhu (Buddhist monk) should confess to the bhikkhus (Buddhist monks): 'I have fallen into a blameworthy offense; I now confess to the venerable ones.' This is called a rule requiring confession.

If a bhikkhu (Buddhist monk) is invited to a meal at the home of a layperson (layperson, a non-ordained follower). If a bhikkhunī (Buddhist nun) instructs the person giving the food: 'Give the bhikkhu (Buddhist monk) rice,

---

與是比丘羹。』諸比丘應語是比丘尼：『姊妹！小卻待諸比丘食竟。』若眾中乃至無一人語者，是諸比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過。』是名悔過法。

「有諸學家，僧作學家羯磨。若比丘無病，先不受請，於是學家自手受食。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過。』是名悔過法。

「若比丘，住阿煉若處有疑恐怖，先不伺視，在僧坊內自手受食、不出外受。是比丘應向諸比丘悔過：『我墮可呵法，今向諸大德悔過。』是名悔過法。」

「諸大德！已說四波羅提提舍尼法。今問，諸大德是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！是眾學法，半月半月戒經中說。

「不高著內衣，應當學。

「不下著內衣，應當學。

「不參差著內衣，應當學。

「不如多羅葉著內衣，應當學。

「不如象鼻著內衣，應當學。

「不如圓㮈著內衣，應當學。

「不細攝著內衣，應當學。

「不高披衣，應當學。

「不下披衣，應當學。

「不參差披衣，應當學。

「好覆身入白衣舍，應當學。

「好覆身入白衣舍坐，應當學

【現代漢語翻譯】 現代漢語譯本： 『如果比丘尼先取了比丘的羹。』諸位比丘應該告訴這位比丘尼：『姊妹！請稍等，等諸位比丘用完餐。』如果在僧團中，甚至沒有一個人出聲制止，這些比丘應該向其他比丘懺悔：『我犯了應受呵責的法，現在向諸位大德懺悔。』這稱為懺悔法。

『如果有在家眾，僧團為他做了學家的羯磨（Kamma，佛教術語，意為業）。如果比丘沒有生病，事先沒有受到邀請，卻從這位學家手中親自接受食物。這位比丘應該向其他比丘懺悔：『我犯了應受呵責的法，現在向諸位大德懺悔。』這稱為懺悔法。

『如果比丘，住在阿蘭若（Arañña，意為寂靜處）有疑慮和恐懼，事先沒有觀察情況，就在僧坊內親自接受食物、不出去接受供養。這位比丘應該向其他比丘懺悔：『我犯了應受呵責的法，現在向諸位大德懺悔。』這稱為懺悔法。』

『諸位大德！已經說了四條波羅提提舍尼法（Patidesaniya，意為應懺悔的）。現在問，諸位大德在這方面是否清凈？』（第二次、第三次也這樣說）

『諸位大德在這方面是清凈的，因為大家默然不語，這件事就這樣決定了。』

『諸位大德！這些是眾學法，在半月半月誦戒經時宣說。

『不把內衣穿得太高，應當學習。

『不把內衣穿得太低，應當學習。

『不參差不齊地穿內衣，應當學習。

『不穿得像多羅葉（Tala leaf）那樣，應當學習。

『不穿得像象鼻那樣，應當學習。

『不穿得像圓㮈（圓㮈）那樣，應當學習。

『不細緻地整理內衣，應當學習。

『不把外衣披得太高，應當學習。

『不把外衣披得太低，應當學習。

『不參差不齊地披外衣，應當學習。

『好好地遮蓋身體進入在家居士的住所，應當學習。

『好好地遮蓋身體進入在家居士的住所後坐下，應當學習。

【English Translation】 English version: 『If a bhikkhuni (female monastic) takes the soup before the bhikkhus (male monastics).』 The bhikkhus should say to that bhikkhuni: 『Sister! Wait a little while until the bhikkhus have finished eating.』 If in the Sangha (monastic community) not even one person speaks up, those bhikkhus should confess to the other bhikkhus: 『I have fallen into an objectionable offense, and now I confess to the venerable ones.』 This is called the rule of confession.

『If there are householders, and the Sangha performs a Kamma (act, deed, volition; in this context, a formal act of the Sangha) for them as householders who are training. If a bhikkhu is not ill, and has not received an invitation beforehand, yet personally receives food from the hand of that householder. That bhikkhu should confess to the other bhikkhus: 『I have fallen into an objectionable offense, and now I confess to the venerable ones.』 This is called the rule of confession.

『If a bhikkhu, living in a Arañña (secluded place) has doubt and fear, and without first observing the situation, personally receives food within the monastery, and does not go outside to receive alms. That bhikkhu should confess to the other bhikkhus: 『I have fallen into an objectionable offense, and now I confess to the venerable ones.』 This is called the rule of confession.』

『Venerable ones! The four Patidesaniya (offenses requiring confession) rules have been recited. Now I ask, are the venerable ones pure in this matter?』 (The second and third times are also spoken in the same way)

『The venerable ones are pure in this matter, because of your silence, this matter is thus held.』

『Venerable ones! These are the Sekhiya (trainings) rules, which are recited in the Patimokkha (code of monastic discipline) every half-month.

『I will not wear the inner robe too high, a training to be observed.

『I will not wear the inner robe too low, a training to be observed.

『I will not wear the inner robe unevenly, a training to be observed.

『I will not wear the inner robe like a Tala leaf (palm leaf), a training to be observed.

『I will not wear the inner robe like an elephant's trunk, a training to be observed.

『I will not wear the inner robe like a round 㮈 (round 㮈), a training to be observed.

『I will not wear the inner robe without properly arranging it, a training to be observed.

『I will not wear the outer robe too high, a training to be observed.

『I will not wear the outer robe too low, a training to be observed.

『I will not wear the outer robe unevenly, a training to be observed.

『I will enter the householder's dwelling well-covered, a training to be observed.

『I will sit down in the householder's dwelling well-covered, a training to be observed.

---

。

「不反抄衣著右肩上入白衣舍，應當學。

「不反抄衣著右肩上白衣舍坐，應當學。

「不反抄衣著左肩上入白衣舍，應當學。

「不反抄衣著左肩上白衣舍坐，應當學。

「不左右反抄衣著兩肩上入白衣舍，應當學。

「不左右反抄衣著兩肩上入白衣舍坐，應當學。

「不搖身入白衣舍，應當學。

「不搖身白衣舍坐，應當學。

「不搖頭入白衣舍，應當學。

「不搖頭白衣舍坐，應當學。

「不搖肩入白衣舍，應當學。

「不搖肩白衣舍坐，應當學。

「不攜手入白衣舍，應當學。

「不攜手白衣舍坐，應當學。

「不隱人入白衣舍，應當學。

「不隱人白衣舍坐，應當學。

「不叉腰入白衣舍，應當學。

「不叉腰白衣舍坐，應當學。

「不拄頰入白衣舍，應當學。

「不拄頰白衣舍坐，應當學。

「不掉臂入白衣舍，應當學。

「不掉臂白衣舍坐，應當學。

「不高視入白衣舍，應當學。

「不高視白衣舍坐，應當學。

「不左右顧視入白衣舍，應當學。

「不左右顧視白衣舍坐，應當學。

「不蹲行入白衣舍，應當學。

【現代漢語翻譯】 現代漢語譯本 『不將僧伽梨（Samghati，一種僧侶穿著的袈裟）反過來披在右肩上進入白衣舍（指俗人居住的地方），應當學習。』 『不將僧伽梨反過來披在右肩上在白衣舍坐下，應當學習。』 『不將僧伽梨反過來披在左肩上進入白衣舍，應當學習。』 『不將僧伽梨反過來披在左肩上在白衣舍坐下，應當學習。』 『不左右都反過來披著僧伽梨，兩肩都露出地進入白衣舍，應當學習。』 『不左右都反過來披著僧伽梨，兩肩都露出地在白衣舍坐下，應當學習。』 『不搖動身體進入白衣舍，應當學習。』 『不搖動身體在白衣舍坐下，應當學習。』 『不搖頭進入白衣舍，應當學習。』 『不搖頭在白衣舍坐下，應當學習。』 『不搖動肩膀進入白衣舍，應當學習。』 『不搖動肩膀在白衣舍坐下，應當學習。』 『不與人攜手進入白衣舍，應當學習。』 『不與人攜手在白衣舍坐下，應當學習。』 『不遮掩著身體進入白衣舍，應當學習。』 『不遮掩著身體在白衣舍坐下，應當學習。』 『不叉著腰進入白衣舍，應當學習。』 『不叉著腰在白衣舍坐下，應當學習。』 『不託著臉頰進入白衣舍，應當學習。』 『不託著臉頰在白衣舍坐下，應當學習。』 『不甩著手臂進入白衣舍，應當學習。』 『不甩著手臂在白衣舍坐下，應當學習。』 『不抬頭向上看進入白衣舍，應當學習。』 『不抬頭向上看在白衣舍坐下，應當學習。』 『不左右環顧進入白衣舍，應當學習。』 『不左右環顧在白衣舍坐下，應當學習。』 『不蹲著行走進入白衣舍，應當學習。』

【English Translation】 English version 『One should learn not to enter a white-clothed dwelling (Baiyi she, referring to the place where laypeople live) with the Samghati (a type of robe worn by monks) draped backwards over the right shoulder.』 『One should learn not to sit in a white-clothed dwelling with the Samghati draped backwards over the right shoulder.』 『One should learn not to enter a white-clothed dwelling with the Samghati draped backwards over the left shoulder.』 『One should learn not to sit in a white-clothed dwelling with the Samghati draped backwards over the left shoulder.』 『One should learn not to enter a white-clothed dwelling with the Samghati draped backwards on both shoulders, exposing both shoulders.』 『One should learn not to sit in a white-clothed dwelling with the Samghati draped backwards on both shoulders, exposing both shoulders.』 『One should learn not to sway the body when entering a white-clothed dwelling.』 『One should learn not to sway the body when sitting in a white-clothed dwelling.』 『One should learn not to shake the head when entering a white-clothed dwelling.』 『One should learn not to shake the head when sitting in a white-clothed dwelling.』 『One should learn not to shake the shoulders when entering a white-clothed dwelling.』 『One should learn not to shake the shoulders when sitting in a white-clothed dwelling.』 『One should learn not to hold hands with someone when entering a white-clothed dwelling.』 『One should learn not to hold hands with someone when sitting in a white-clothed dwelling.』 『One should learn not to conceal oneself when entering a white-clothed dwelling.』 『One should learn not to conceal oneself when sitting in a white-clothed dwelling.』 『One should learn not to stand with hands on hips when entering a white-clothed dwelling.』 『One should learn not to stand with hands on hips when sitting in a white-clothed dwelling.』 『One should learn not to rest the cheek on the hand when entering a white-clothed dwelling.』 『One should learn not to rest the cheek on the hand when sitting in a white-clothed dwelling.』 『One should learn not to swing the arms when entering a white-clothed dwelling.』 『One should learn not to swing the arms when sitting in a white-clothed dwelling.』 『One should learn not to look upwards when entering a white-clothed dwelling.』 『One should learn not to look upwards when sitting in a white-clothed dwelling.』 『One should learn not to look around from side to side when entering a white-clothed dwelling.』 『One should learn not to look around from side to side when sitting in a white-clothed dwelling.』 『One should learn not to walk in a squatting position when entering a white-clothed dwelling.』

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「不蹲行白衣舍坐，應當學。

「不企行入白衣舍，應當學。

「不企行白衣舍坐，應當學。

「不覆頭入白衣舍，應當學。

「不覆頭白衣舍坐，應當學。

「不戲笑入白衣舍，應當學。

「不戲笑白衣舍坐，應當學。

「不高聲入白衣舍，應當學。

「不高聲白衣舍坐，應當學。

「庠序入白衣舍，應當學。

「庠序白衣舍坐，應當學。

「一心受食，應當學。

「不溢缽受食，應當學。

「羹飯俱食，應當學。

「不于缽中處處食，應當學。

「不刳中央食，應當學。

「不曲指抆缽食，應當學。

「不嗅食食，應當學。

「諦視缽食，應當學。

「不棄飯食，應當學。

「不以食手捉凈飯器，應當學。

「不吸食食，應當學。

「不嚼食作聲食，應當學。

「不舐飯食，應當學。

「不滿手食，應當學。

「不大張口食，應當學。

「飯未至不大張口待，應當學。

「不縮鼻食，應當學。

「不含食語，應當學。

「不脹頰食，應當學。

「不嚙半食，應當學。

「不舒臂取食，應當學。

【現代漢語翻譯】 現代漢語譯本 『不蹲著進入在家居士的住所，也不蹲著坐在那裡，應當學習。』 『不踮著腳尖進入在家居士的住所，應當學習。』 『不踮著腳尖坐在在家居士的住所，應當學習。』 『不蒙著頭進入在家居士的住所，應當學習。』 『不蒙著頭坐在在家居士的住所，應當學習。』 『不嬉笑打鬧著進入在家居士的住所，應當學習。』 『不嬉笑打鬧著坐在在家居士的住所，應當學習。』 『不大聲喧譁著進入在家居士的住所，應當學習。』 『不大聲喧譁著坐在在家居士的住所，應當學習。』 『有禮有序地進入在家居士的住所，應當學習。』 『有禮有序地坐在在家居士的住所，應當學習。』 『專心一意地接受食物，應當學習。』 『不要讓食物溢出缽，應當學習。』 『羹和飯一起吃，應當學習。』 『不要在缽里到處翻找食物吃，應當學習。』 『不要挖空中間吃，應當學習。』 『不要彎著手指擦拭缽來吃，應當學習。』 『不要嗅食物的味道才吃，應當學習。』 『仔細地看著缽里的食物，應當學習。』 『不要丟棄飯食，應當學習。』 『不要用沾了食物的手拿乾淨的飯器，應當學習。』 『不要吸溜著吃東西，應當學習。』 『不要嚼食物時發出聲音，應當學習。』 『不要舔飯食，應當學習。』 『不要抓滿一把食物，應當學習。』 『不要大張著嘴吃東西，應當學習。』 『飯還沒到不要大張著嘴等待，應當學習。』 『不要縮著鼻子吃東西，應當學習。』 『不要嘴裡含著食物說話，應當學習。』 『不要鼓著腮幫子吃東西，應當學習。』 『不要咬一半就放下，應當學習。』 『不要伸長胳膊去取食物，應當學習。』

【English Translation】 English version 『One should learn not to squat while entering the householder's dwelling, nor to squat while sitting there.』 『One should learn not to tiptoe while entering the householder's dwelling.』 『One should learn not to tiptoe while sitting in the householder's dwelling.』 『One should learn not to cover one's head while entering the householder's dwelling.』 『One should learn not to cover one's head while sitting in the householder's dwelling.』 『One should learn not to enter the householder's dwelling laughing and joking.』 『One should learn not to sit in the householder's dwelling laughing and joking.』 『One should learn not to enter the householder's dwelling with a loud voice.』 『One should learn not to sit in the householder's dwelling with a loud voice.』 『One should learn to enter the householder's dwelling with order and respect (庠序 xiáng xù: order and respect).』 『One should learn to sit in the householder's dwelling with order and respect.』 『One should learn to receive food with a focused mind.』 『One should learn not to let food overflow the bowl (缽 bō: bowl).』 『One should learn to eat soup and rice together.』 『One should learn not to eat food everywhere in the bowl.』 『One should learn not to hollow out the center to eat.』 『One should learn not to wipe the bowl with a bent finger to eat.』 『One should learn not to smell the food before eating.』 『One should learn to look carefully at the food in the bowl.』 『One should learn not to discard food.』 『One should learn not to hold a clean rice container with a hand that has touched food.』 『One should learn not to slurp food while eating.』 『One should learn not to make noise while chewing food.』 『One should learn not to lick food.』 『One should learn not to eat with a full hand.』 『One should learn not to eat with a wide-open mouth.』 『One should learn not to wait with a wide-open mouth before the food arrives.』 『One should learn not to eat while sniffing.』 『One should learn not to speak with food in the mouth.』 『One should learn not to eat with puffed cheeks.』 『One should learn not to bite off half and then put it down.』 『One should learn not to stretch out one's arm to take food.』

---

「不振手食，應當學。

「不吐舌食，應當學。

「不全吞食，應當學。

「不摶飯遙擲口中，應當學。

「不以缽中有食水灑白衣屋內，應當學。

「不以飯覆羹更望得，應當學。

「不嫌呵食，應當學。

「不為己索益食，應當學。

「不嫌心視比坐缽，應當學。

「不立大小便，除病，應當學。

「不大小便凈水中，除病，應當學。

「不大小便生草菜上，除病，應當學。

「人著屐，不應為說法，除病，應當學。

「不爲著革屣人說法，除病，應當學。

「人現胸，不應為說法，除病，應當學。

「人坐、比丘立，不應為說法，除病，應當學。

「人在高坐、比丘在下，不應為說法，除病，應當學。

「人臥、比丘坐，不應為說法，除病，應當學。

「人在前、比丘在後，不應為說法，除病，應當學。

「人在道中、比丘在道外，不應為說法，除病，應當學。

「不為覆頭人說法，除病，應當學。

「不為反抄衣人說法，除病，應當學。

「不為左右反抄衣人說法，除病，應當學。

「不為持蓋覆身人說法，除病，應當學。

「不為騎乘人說法，

【現代漢語翻譯】 現代漢語譯本 『不抖動手取食物，應當學習。』 『不伸出舌頭吃東西，應當學習。』 『不要囫圇吞棗地吃東西，應當學習。』 『不要把飯捏成團然後遠遠地扔進嘴裡，應當學習。』 『不要用缽里有食物的水灑在俗家的白衣人的屋子裡，應當學習。』 『不要用飯蓋住羹，還希望得到更多的食物，應當學習。』 『不要嫌棄食物，應當學習。』 『不要爲了自己而要求更多的食物，應當學習。』 『不要用貪婪的眼神盯著同座的人的缽，應當學習。』 『不要站著大小便，除非生病，應當學習。』 『不要在乾淨的水裡大小便，除非生病，應當學習。』 『不要在生長的草菜上大小便，除非生病，應當學習。』 『如果有人穿著木屐，不應該為他說法，除非生病，應當學習。』 『不為穿著皮鞋的人說法，除非生病，應當學習。』 『如果有人袒露胸膛，不應該為他說法，除非生病，應當學習。』 『如果有人坐著，比丘（bhiksu，佛教出家男子）站著，不應該為他說法，除非生病，應當學習。』 『如果有人坐在高處，比丘（bhiksu，佛教出家男子）在下面，不應該為他說法，除非生病，應當學習。』 『如果有人躺著，比丘（bhiksu，佛教出家男子）坐著，不應該為他說法，除非生病，應當學習。』 『如果有人在前面，比丘（bhiksu，佛教出家男子）在後面，不應該為他說法，除非生病，應當學習。』 『如果有人在道路中間，比丘（bhiksu，佛教出家男子）在道路外面，不應該為他說法，除非生病，應當學習。』 『不要為蒙著頭的人說法，除非生病，應當學習。』 『不要為反穿衣服的人說法，除非生病，應當學習。』 『不要為左右反穿衣服的人說法，除非生病，應當學習。』 『不要為拿著傘蓋遮蔽身體的人說法，應當學習。』 『不要為騎在坐騎上的人說法，應當學習。

【English Translation】 English version 『One should learn not to shake the hand while eating.』 『One should learn not to stick out the tongue while eating.』 『One should learn not to swallow food whole.』 『One should learn not to make a ball of rice and throw it into the mouth from afar.』 『One should learn not to sprinkle water with food in the bowl in the house of a white-clothed layperson.』 『One should learn not to cover the soup with rice, hoping to get more food.』 『One should learn not to be disgusted with the food.』 『One should learn not to ask for more food for oneself.』 『One should learn not to look greedily at the bowl of the person sitting next to you.』 『One should learn not to stand while urinating or defecating, except when ill.』 『One should learn not to urinate or defecate in clean water, except when ill.』 『One should learn not to urinate or defecate on growing grass or vegetables, except when ill.』 『One should learn not to teach the Dharma to a person wearing wooden sandals, except when ill.』 『One should learn not to teach the Dharma to a person wearing leather shoes, except when ill.』 『One should learn not to teach the Dharma to a person with their chest exposed, except when ill.』 『One should learn not to teach the Dharma when a person is sitting and a bhiksu (Buddhist monk) is standing, except when ill.』 『One should learn not to teach the Dharma when a person is sitting on a high seat and a bhiksu (Buddhist monk) is below, except when ill.』 『One should learn not to teach the Dharma when a person is lying down and a bhiksu (Buddhist monk) is sitting, except when ill.』 『One should learn not to teach the Dharma when a person is in front and a bhiksu (Buddhist monk) is behind, except when ill.』 『One should learn not to teach the Dharma when a person is in the middle of the road and a bhiksu (Buddhist monk) is outside the road, except when ill.』 『One should learn not to teach the Dharma to a person with their head covered, except when ill.』 『One should learn not to teach the Dharma to a person wearing clothes inside out, except when ill.』 『One should learn not to teach the Dharma to a person wearing clothes inside out on both sides, except when ill.』 『One should learn not to teach the Dharma to a person holding an umbrella to cover their body, except when ill.』 『One should learn not to teach the Dharma to a person riding a mount.』

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除病，應當學。

「不為拄杖人說法，除病，應當學。

「不為捉刀人說法，除病，應當學。

「不為捉弓箭人說法，除病，應當學。

「樹過人不得上，除大因緣，應當學。」

「諸大德！已說眾學法。今問，諸大德是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！是七滅諍法，半月半月戒經中說。

「應與現前比尼，與現前比尼。

「應與憶念比尼，與憶念比尼。

「應與不癡比尼，與不癡比尼。

「應與本言，與本言治。

「應與自言，與自言治。

「應與多人語，與多人語。

「應與草布地，與草布地。」

「諸大德！已說七滅諍法。今問，諸大德是中清凈不？」(第二、第三亦如是說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！已說戒經序、已說四波羅夷法、已說十三僧伽婆尸沙法、已說二不定法、已說三十尼薩耆波逸提法、已說九十一波逸提法、已說四波羅提提舍尼法、已說眾學法、已說七滅諍法。是法入佛戒經中，半月半月波羅提木叉中說，及余隨道戒法。是中諸大德一心和合歡喜不諍，如水乳合，安樂行，應當學。」

【現代漢語翻譯】 現代漢語譯本：

治療疾病，應當學習。

'不為拄杖人（依靠枴杖的人）說法，治療疾病，應當學習。'

'不為捉刀人（持刀的人）說法，治療疾病，應當學習。'

'不為捉弓箭人（持弓箭的人）說法，治療疾病，應當學習。'

'樹木高過人頭，不得攀爬，除非有重大因緣，應當學習。'

'諸位大德！已經說了眾學法。現在問，諸位大德對此是否清凈？'（第二次、第三次也這樣說）

'諸位大德對此清凈，因為默然，所以此事就這樣接受。'

'諸位大德！這是七滅諍法，在半月半月的戒經中宣說。'

'應當給予現前比尼（當下解決爭端的規則），就給予現前比尼。'

'應當給予憶念比尼（通過回憶來解決爭端的規則），就給予憶念比尼。'

'應當給予不癡比尼（通過確認心智健全來解決爭端的規則），就給予不癡比尼。'

'應當按照本來的言辭處理，就按照本來的言辭處理。'

'應當按照自己的言辭處理，就按照自己的言辭處理。'

'應當與多數人商議，就與多數人商議。'

'應當使用草布地法（以寬容的態度解決爭端的規則），就使用草布地法。'

'諸位大德！已經說了七滅諍法。現在問，諸位大德對此是否清凈？'（第二次、第三次也這樣說）

'諸位大德對此清凈，因為默然，所以此事就這樣接受。'

'諸位大德！已經說了戒經序、已經說了四波羅夷法（四種根本戒律）、已經說了十三僧伽婆尸沙法（十三種僧團殘罪）、已經說了二不定法（兩種不確定的戒律）、已經說了三十尼薩耆波逸提法（三十種捨墮罪）、已經說了九十一波逸提法（九十一種單墮罪）、已經說了四波羅提提舍尼法（四種向彼悔罪）、已經說了眾學法、已經說了七滅諍法。這些法都包含在佛陀的戒經中，在半月半月的波羅提木叉（戒律）中宣說，以及其他隨順正道的戒法。諸位大德應當一心和合，歡喜不爭，如同水乳交融，安樂修行，應當學習。'

【English Translation】 English version:

One should learn to cure diseases.

'One should not preach the Dharma to a person with a walking stick (someone who relies on a cane), one should learn to cure diseases.'

'One should not preach the Dharma to a person holding a knife (someone who carries a blade), one should learn to cure diseases.'

'One should not preach the Dharma to a person holding a bow and arrow (someone who carries archery equipment), one should learn to cure diseases.'

'One should not climb a tree taller than oneself, unless there is a great reason, one should learn.'

'Venerable ones! The rules of conduct have been spoken. Now I ask, are the venerable ones pure in this matter?' (The second and third times are also spoken in the same way.)

'The venerable ones are pure in this matter, because of silence, this matter is thus accepted.'

'Venerable ones! These are the seven methods for settling disputes, spoken in the fortnightly Pratimoksha (code of monastic discipline).

'One should grant the Samukha-vinaya (rules for settling disputes in the presence of all parties), one should grant the Samukha-vinaya.'

'One should grant the Smriti-vinaya (rules for settling disputes through recollection), one should grant the Smriti-vinaya.'

'One should grant the Amudha-vinaya (rules for settling disputes by confirming sanity), one should grant the Amudha-vinaya.'

'One should deal with it according to the original words, one should deal with it according to the original words.'

'One should deal with it according to one's own words, one should deal with it according to one's own words.'

'One should consult with many people, one should consult with many people.'

'One should use the Tinya-taranaka-vihara (rules for settling disputes with tolerance), one should use the Tinya-taranaka-vihara.'

'Venerable ones! The seven methods for settling disputes have been spoken. Now I ask, are the venerable ones pure in this matter?' (The second and third times are also spoken in the same way.)

'The venerable ones are pure in this matter, because of silence, this matter is thus accepted.'

'Venerable ones! The introduction to the Pratimoksha has been spoken, the four Parajika (four root offenses) have been spoken, the thirteen Sanghavasesa (thirteen offenses requiring community penance) have been spoken, the two Aniyata (two undetermined offenses) have been spoken, the thirty Nissaggiya Pacittiya (thirty offenses requiring forfeiture and confession) have been spoken, the ninety-one Pacittiya (ninety-one offenses requiring confession) have been spoken, the four Patidesaniya (four offenses requiring acknowledgement) have been spoken, the rules of conduct have been spoken, the seven methods for settling disputes have been spoken. These rules are included in the Buddha's Pratimoksha, spoken in the fortnightly Pratimoksha, and other precepts that accord with the path. The venerable ones should be of one mind, harmonious, joyful, and without contention, like milk and water mixed together, practicing in peace, one should learn.'

---

比婆尸如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『忍辱第一道，　　涅盤佛稱最， 　　出家惱他人，　　不名為沙門。』

「尸棄如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『譬如明眼人，　　能避險惡道， 　　世有聰明人，　　能遠離諸惡。』

「比葉婆如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『不惱不說過，　　如戒所說行， 　　飯食知節量，　　常樂在閑處， 　　心寂樂精進，　　是名諸佛教。』

「拘留孫如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『譬如蜂採花，　　不壞色與香， 　　但取其味去。　　比丘入聚落， 　　不破壞他事，　　不觀作不作， 　　但自觀身行，　　諦視善不善。』

「拘那含牟尼如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『欲得好心莫放逸，　　聖人善法當勤學， 　　若有知寂一心人，　　爾乃無復憂愁患。』

「迦葉如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『一切惡莫作，　　當具足善法， 　　自凈其志意，　　是則諸佛教。』

「釋迦牟尼如來、應、正遍知，為寂靜僧略說波羅提木叉：

「『護身為善哉，　　能護口亦善， 　　護

【現代漢語翻譯】 現代漢語譯本 比婆尸如來（Vipasyin Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『忍辱是第一要道，涅盤（Nirvana）是佛所稱讚的最高境界，出家人如果擾惱他人，就不能稱為沙門（Sramana）。』 尸棄如來（Sikhin Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『譬如明眼之人，能夠避開危險的道路，世間有聰明的人，能夠遠離各種惡行。』 比葉婆如來（Visvabhu Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『不惱害他人，不說人過失，如戒律所說的那樣奉行，飲食知道節制，常常喜歡在清靜的地方，內心寂靜，樂於精進，這就是諸佛的教導。』 拘留孫如來（Krakucchanda Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『譬如蜜蜂採花，不損壞花的顏色和香味，只是取其花蜜而去。比丘進入村落，不破壞他人的事務，不觀察他人所作所不作，只是觀察自己的身行，審視什麼是善，什麼是不善。』 拘那含牟尼如來（Kanakamuni Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『想要獲得好的心境就不要放逸，對於聖人的善法應當勤奮學習，如果有人知道寂靜一心，那麼就沒有憂愁和禍患。』 迦葉如來（Kasyapa Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『一切惡事都不要做，應當具足各種善法，自己清凈自己的心意，這就是諸佛的教導。』 釋迦牟尼如來（Sakyamuni Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），為寂靜僧團略說波羅提木叉（Pratimoksha）： 『守護自身是很好的，能夠守護口也是很好的，守護 English version Vipasyin Tathagata (Vipasyin Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Patience is the foremost practice, Nirvana (Nirvana) is said to be the highest by the Buddha, a renunciate who troubles others is not called a Sramana (Sramana).' Sikhin Tathagata (Sikhin Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Just as a clear-eyed person can avoid dangerous paths, so too, a wise person in the world can stay away from all evils.' Visvabhu Tathagata (Visvabhu Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Not harming others, not speaking of others' faults, acting as the precepts say, knowing moderation in food, always delighting in quiet places, the mind being still, delighting in diligence, this is the teaching of all the Buddhas.' Krakucchanda Tathagata (Krakucchanda Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Just as a bee collects honey from a flower without harming its color or fragrance, but only takes its essence. A Bhikkhu (Bhikkhu) entering a village, does not disrupt others' affairs, does not observe what others do or do not do, but only observes his own conduct, carefully examining what is good and what is not good.' Kanakamuni Tathagata (Kanakamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'If you wish to obtain a good mind, do not be negligent, diligently study the good Dharma of the saints, if there is one who knows stillness and one-pointedness of mind, then there will be no more sorrow or suffering.' Kasyapa Tathagata (Kasyapa Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Do not commit any evil, cultivate all good dharmas, purify your own mind, this is the teaching of all the Buddhas.' Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Guarding the body is good, being able to guard the mouth is also good, guarding

【English Translation】 Modern Chinese Translation Vipasyin Tathagata (Vipasyin Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Patience is the most important way, Nirvana (Nirvana) is the highest state praised by the Buddha, a renunciate who troubles others cannot be called a Sramana (Sramana).' Sikhin Tathagata (Sikhin Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Just as a clear-eyed person can avoid dangerous roads, so too, a wise person in the world can stay away from all evils.' Visvabhu Tathagata (Visvabhu Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Not harming others, not speaking of others' faults, acting as the precepts say, knowing moderation in food, always delighting in quiet places, the mind being still, delighting in diligence, this is the teaching of all the Buddhas.' Krakucchanda Tathagata (Krakucchanda Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Just as a bee collects honey from a flower without harming its color or fragrance, but only takes its essence. A Bhikkhu (Bhikkhu) entering a village, does not disrupt others' affairs, does not observe what others do or do not do, but only observes his own conduct, carefully examining what is good and what is not good.' Kanakamuni Tathagata (Kanakamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'If you want to obtain a good state of mind, do not be negligent, you should diligently study the good Dharma of the saints, if someone knows stillness and one-pointedness of mind, then there will be no sorrow or suffering.' Kasyapa Tathagata (Kasyapa Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Do not do any evil, you should be complete with all kinds of good dharmas, purify your own mind, this is the teaching of all the Buddhas.' Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), briefly recited the Pratimoksha (Pratimoksha) for the peaceful Sangha: 'Guarding the body is very good, being able to guard the mouth is also very good, guarding

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意為善哉，　　護一切亦善， 　　比丘護一切，　　便得離眾苦。 　　比丘守口意，　　身不犯眾惡， 　　是三業道凈，　　得聖所得道。 　　若人打罵不還報，　　于嫌恨人心不恨， 　　于瞋人中心常靜，　　見人為惡自不作。』」 「七佛為世尊，　　能救護世間， 　所可說戒經，　　我已廣說竟。 　諸佛及弟子，　　恭敬是戒經， 　恭敬戒經已，　　各各相恭敬， 　慚愧得具足，　　能得無為道。」

「諸大德！已說波羅提木叉竟，僧一心得布薩。」

彌沙塞五分戒本一卷

按此戒本，國本同於宋本，丹本獨異。如何去取？今以本律撿之，此丹本乃正也。彼國、宋兩本，即此「隨」函中十誦比丘波羅提木叉戒本，鳩摩羅什譯者。錯重寫為五分戒本，而云佛陀什譯。其間雖有小不同處，但是寫筆之錯耳，故今取此丹本入藏。

【現代漢語翻譯】 現代漢語譯本： 『善哉！守護一切也是善的， 比丘（bhikkhu，佛教出家男眾）守護一切，便能脫離各種痛苦。 比丘守護口和意，身體不犯各種惡行， 這三種行為清凈，就能獲得聖人所證得的道。 如果有人打罵不還報，對於懷有嫌恨的人心不懷恨， 對於嗔怒的人心中常保持平靜，見到別人作惡自己不去做。』 『過去七佛作為世尊（Buddha，對覺悟者的尊稱），能夠救護世間， 所應該說的戒經，我已經廣泛地說完了。 諸佛以及弟子，恭敬這部戒經， 恭敬戒經之後，各自互相恭敬， 慚愧心得以具足，就能獲得無為之道（Nirvana，涅槃）。』 『諸位大德！已經說完波羅提木叉（Pratimoksha，戒律）了，僧團一心可以舉行布薩（Posadha，每半月舉行的誦戒儀式）。』 《彌沙塞五分戒本》一卷 按此戒本，國本和宋本相同，丹本獨自不同。應該如何取捨？現在用本律來檢驗，這個丹本才是正確的。那國本、宋本兩種版本，就是此『隨』函中的《十誦比丘波羅提木叉戒本》，是鳩摩羅什（Kumarajiva）翻譯的。錯誤地重寫為《五分戒本》，卻說是佛陀什（Buddhabhadra）翻譯的。其中雖然有小的不同之處，但是寫筆的錯誤罷了，所以現在取這個丹本入藏。

【English Translation】 English version: 『Well said! Protecting all is also good, A bhikkhu (bhikkhu, a Buddhist monk) who protects all, then can be free from all kinds of suffering. A bhikkhu who guards his mouth and mind, his body does not commit various evils, These three actions are pure, then one can attain the path attained by the saints.』 『If someone strikes and scolds but does not retaliate, does not harbor hatred in his heart towards those who hold grudges, Always maintains calmness in his heart towards those who are angry, and does not do evil himself when he sees others doing it.』 『The seven Buddhas of the past, as World Honored Ones (Buddha, title of respect for an enlightened one), are able to save and protect the world, The precepts that should be spoken, I have already extensively spoken about. All the Buddhas and disciples, respect this precept scripture, After respecting the precept scripture, respect each other, Shame and remorse are fully attained, then one can attain the unconditioned path (Nirvana, liberation).』 『Venerable ones! The Pratimoksha (Pratimoksha, code of monastic rules) has been recited, the Sangha (Sangha, monastic community) can now single-mindedly perform the Uposatha (Posadha, fortnightly recitation of monastic rules).』 The one fascicle of the Mahisasaka Vinaya According to this precept text, the Korean and Song versions are the same, while the Tang version is uniquely different. How should we choose? Now, examining it with the original Vinaya, this Tang version is the correct one. The Korean and Song versions are actually the Sarvastivada Bhiksu Pratimoksha, translated by Kumarajiva (Kumarajiva), found in this 『Sui』 case. It was mistakenly rewritten as the Mahisasaka Vinaya, and falsely attributed to Buddhabhadra (Buddhabhadra) as the translator. Although there are minor differences, these are merely scribal errors, so now we take this Tang version into the collection.

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