T22n1423_五分比丘尼戒本
大正藏第 22 冊 No. 1423 五分比丘尼戒本
No. 1423 [cf. No. 1421]
五分比丘尼戒本
梁建初寺沙門釋明徽集
「大姊僧聽！春時一月過少一夜，余有一夜三月在。老死至近，佛法欲滅。諸大姊！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！」
「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。」
「未受具戒者出。」(有者依言遣出，無者答言：「此處無未受具戒人。」)「諸大姊！不來諸比丘尼說欲及清凈。」(有者依言說，無者答言：「此處無說欲人。」)「僧今和合，先作何事？」(答言：「說戒羯磨。」)
「大姊
【現代漢語翻譯】 現代漢語譯本 大姐們，僧團請聽！春季的一個月已經過去，還剩下二十九夜，還有三個月的時間。衰老和死亡非常接近，佛法也將衰滅。各位大姐！爲了證得道果，要一心勤奮精進。為什麼呢？諸佛就是因為一心勤奮精進，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！ 合起十指，放在掌中，供養釋迦牟尼佛（釋師子，Sakya-simha）。我現在要宣說戒律，僧團應當一心諦聽。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，之後更不要再犯。 心就像奔馳的野馬，容易奔向惡道，放縱難以禁止。佛陀所說的種種戒律，就像是鋒利的韁繩。佛陀口中所說的教誡，善良的人能夠信受奉行，這樣的人就像調順的馬，能夠摧破煩惱大軍。 如果不能接受教導，也不喜愛戒律，這樣的人就像沒有調伏的馬，沉沒在煩惱大軍中。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，也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。 『沒有受過具足戒的人出去。』（如果有人，就按照規定請他出去，如果沒有人，就回答說：『這裡沒有未受具足戒的人。』）『各位大姐！不來的比丘尼（Bhiksuni）要表達她們的意願和清凈。』（如果有人，就按照規定表達，如果沒有人，就回答說：『這裡沒有要表達意願的人。』）『現在僧團和合，首先要做什麼事情？』（回答說：『宣說戒律。』） 大姐們！
【English Translation】 English version Sisters, may the Sangha listen! One month of spring has passed, leaving twenty-nine nights, and there are three months remaining. Old age and death are very near, and the Buddha's Dharma is about to decline. Sisters! For the sake of attaining the Path, diligently strive with one mind. Why is that? Because all Buddhas, with one mind diligently striving, attained Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment), how much more so other virtuous paths! Joining the ten fingers, placing them in the palms, make offerings to Sakya-simha (釋師子, Lion of the Sakyas). I now wish to recite the precepts; the Sangha should listen attentively with one mind. Even for the smallest offenses, one should generate great fear in the mind, and if there are offenses, one should repent with one mind, and afterwards, never commit them again. The mind is like a wild horse running, easily heading towards evil paths, and it is difficult to restrain when unrestrained. The various precepts spoken by the Buddha are like sharp reins. The teachings spoken by the Buddha, the virtuous are able to believe and practice, such a person is like a tamed horse, able to destroy the army of afflictions. If one cannot accept teachings, nor love the precepts, such a person is like an untamed horse, submerged in the army of afflictions. If one guards the precepts, like a yak cherishing its tail, binding one's mind without being lax, also like a monkey bound by chains. Day and night constantly striving, for the sake of seeking true wisdom, such a person in the Buddha's Dharma, is able to obtain a pure life. 『Those who have not received the full ordination, please leave.』 (If there are any, follow the rules to ask them to leave; if there are none, answer: 『There are no unordained persons here.』) 『Sisters! Those Bhikshunis (比丘尼, fully ordained nuns) who are not present should express their wishes and purity.』 (If there are any, express them according to the rules; if there are none, answer: 『There are no persons here who wish to express their wishes.』) 『Now that the Sangha is assembled in harmony, what should be done first?』 (Answer: 『Recite the precepts.』) Sisters!
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。白如是。」
「諸大姊！今布薩說波羅提木叉，一切共聽，善思念之。若有罪應發露，無罪者默然。默然故，當知我及諸大姊清凈。如聖默然，我及諸大姊亦如是。若比丘尼，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。」
「諸大姊！已說戒經序。今問，諸大姊是中清凈不？」(第二、第三亦如是說)「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊！是八波羅夷法，半月半月戒經中說。
「若比丘尼，共諸比丘尼同學戒法，戒羸不捨，隨意行淫乃至共畜生，是比丘尼得波羅夷不共住。
「若比丘尼，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。』是比丘尼得波羅夷不共住。
「若比丘尼，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，是比丘尼得波羅夷不共住。
「若比丘尼，不知、不見過人法聖利滿足，自稱：『我如是知、如是見。』是比丘尼后時若問若不問，為出罪求清凈故
【現代漢語翻譯】 現代漢語譯本： 『眾僧聽！今天是十五日舉行布薩（Upavasatha，佛教的齋戒日）誦戒的日子，眾僧應一心一意地舉行布薩誦戒。如果眾僧認為時間已到，請允許我開始。請允許我這樣稟告。』
『各位大姊（比丘尼）！現在是布薩誦波羅提木叉（Pratimoksha，戒律）的時候，大家一起聽，好好思考並記住。如果犯了戒，應該坦白髮露；沒有犯戒的，就保持沉默。因為沉默，就應該知道我和各位大姊都是清凈的。如同聖者（佛陀）的沉默一樣，我和各位大姊也應該這樣。如果比丘尼在這樣的場合，乃至三次唱誦后，還記得自己有罪而不坦白髮露，就會犯下故意妄語罪。佛陀說過，故意妄語罪會阻礙修行。坦白髮露的人可以得到安樂，不坦白髮露的人罪過會越來越深。』
『各位大姊！戒經的序言已經說完。現在問大家，各位大姊在這方面是否清凈？』（第二次、第三次也這樣說）『各位大姊在這方面是清凈的，因為沉默，這件事就這樣確定了。』
『各位大姊！以下是八條波羅夷法（Parajika，斷頭罪），在半月半月的戒經中宣說：』
『如果比丘尼，與其他的比丘尼一起學習戒法，戒行軟弱而不捨棄，隨意行淫，甚至與畜生行淫，這位比丘尼就犯了波羅夷罪，不得與僧團共住。』
『如果比丘尼，在村落或空曠的地方，生起盜心，不經允許就拿取財物。如果國王或大臣，捉住她、捆綁她、殺死她、或驅逐她，並說：『你是賊、你卑賤、你愚蠢。』這位比丘尼就犯了波羅夷罪，不得與僧團共住。』
『如果比丘尼，對人或非人，或者自己殺死自己、或者給予刀藥殺死對方、或者教唆他人殺人、或者教唆他人自殺，讚美死亡、稱頌死亡：『唉，人活著有什麼用？死了比活著好。』抱著這樣的想法，隨順這樣的想法去殺人，像這樣種種因緣，因為這些原因而導致死亡，這位比丘尼就犯了波羅夷罪，不得與僧團共住。』
『如果比丘尼，不知道、不見到超過常人的聖法利益和滿足，卻自稱：『我就是這樣知道、這樣見到。』這位比丘尼之後，如果被問到或沒被問到，爲了懺悔罪過、尋求清凈的緣故……』
【English Translation】 English version: 『Listen, Sangha! Today is the fifteenth day, the day for the Upavasatha (Buddhist day of observance) and recitation of the Pratimoksha (code of monastic rules). The Sangha should focus wholeheartedly on the Upavasatha and the recitation of the Pratimoksha. If the Sangha deems the time has come, may the Sangha permit me. I request to announce thus.』
『Venerable Sisters (Bhikkhunis)! Now is the time for the Upavasatha and the recitation of the Pratimoksha. Let everyone listen together, contemplate well, and remember it. If there is any transgression, it should be confessed; if there is no transgression, remain silent. Because of the silence, it should be known that I and all the Venerable Sisters are pure. Just as the silence of the Holy One (Buddha), so too should I and all the Venerable Sisters be. If a Bhikkhuni, in such an assembly, even after three recitations, remembers having committed a transgression but does not confess it, she commits the offense of intentional lying. The Buddha has said that the offense of intentional lying obstructs the path to liberation. Those who confess will attain peace and happiness; those who do not confess will find their offenses deepening.』
『Venerable Sisters! The introduction to the Pratimoksha has been recited. Now I ask you, Venerable Sisters, are you pure in this regard?』 (The second and third times are also said in the same way.) 『Venerable Sisters, you are pure in this regard; because of the silence, this matter is thus confirmed.』
『Venerable Sisters! These are the eight Parajika (defeats) rules, which are recited in the Pratimoksha every half month:』
『If a Bhikkhuni, together with other Bhikkhunis, studies the precepts, is weak in her precepts and does not abandon them, engages in sexual intercourse at will, even with an animal, this Bhikkhuni has committed a Parajika offense and is no longer in communion.』
『If a Bhikkhuni, in a village or in an empty place, with a mind of theft, takes what is not given. If the king or a minister, seizes her, binds her, kills her, or banishes her, and says: 『You are a thief, you are base, you are foolish.』 This Bhikkhuni has committed a Parajika offense and is no longer in communion.』
『If a Bhikkhuni, to a human or a non-human, either kills herself, or gives a knife or poison to kill the other, or instigates another to kill, or instigates another to kill herself, praises death, extols death: 『Alas, what is the use of living an evil life? Death is better than life.』 Holding such a thought, following such a thought to kill, in such various ways, because of these reasons death results, this Bhikkhuni has committed a Parajika offense and is no longer in communion.』
『If a Bhikkhuni, not knowing, not seeing the superior human qualities, the benefits and fulfillment of the holy life, claims: 『I know thus, I see thus.』 This Bhikkhuni, later, whether asked or not asked, for the sake of confessing the offense and seeking purification…』
，作是言：『我不知言知、不見言見，虛誑妄語。』除增上慢，是比丘尼得波羅夷不共住。
「若比丘尼，欲盛變心，受男子種種摩觸，髮際已下、膝已上、肘已后，是比丘尼得波羅夷不共住。
「若比丘尼，欲盛變心，受男子捉手、捉衣、共期獨、共行獨、共住獨、共語獨、共一座坐、身親近男子。八法具者，是比丘尼得波羅夷不共住。
「若比丘尼，知僧如法與比丘作不見罪羯磨，諸比丘不共住、不共事、不共語，而隨順之。諸比丘尼語是比丘尼：『姊妹！此比丘僧已作不見罪羯磨，諸比丘不共住、不共事、不共語，汝莫隨順。』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，是比丘尼得波羅夷不共住。
「若比丘尼，見比丘尼犯波羅夷覆藏。彼比丘尼后時，若在、若死、若遠行、若被擯、若罷道、若變形，作是語：『我先親見其犯波羅夷。』是比丘尼得波羅夷不共住。」
「諸大姊！已說八波羅夷法。若比丘尼犯一一戒，不得共住。如前後亦如是，是比丘尼得波羅夷罪不應共住。今問，諸大姊是中清凈不？」(第二、第三亦如是說)
「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊！是十七僧伽婆尸沙法，半月半月戒經中說。
【現代漢語翻譯】 現代漢語譯本 說這樣的話：『我不知道卻說知道，沒見到卻說見到，虛假欺騙，說不真實的話。』如果她有增上慢（adhimāna，未證得的境界，以為自己證得了），這位比丘尼（bhikkhunī，女性出家人）就觸犯了波羅夷（pārājika，斷頭罪），不得與僧團共住。
如果比丘尼（bhikkhunī），內心充滿強烈的慾望，接受男子各種各樣的愛撫觸控，從髮際以下、膝蓋以上、手肘以後，這位比丘尼（bhikkhunī）就觸犯了波羅夷（pārājika），不得與僧團共住。
如果比丘尼（bhikkhunī），內心充滿強烈的慾望，接受男子拉手、拉衣服，與男子約定單獨相處、單獨同行、單獨居住、單獨說話、單獨同坐一處、身體親近男子。如果這八種行為都做了，這位比丘尼（bhikkhunī）就觸犯了波羅夷（pārājika），不得與僧團共住。
如果比丘尼（bhikkhunī）知道僧團如法地對比丘（bhikkhu，男性出家人）作了『不見罪羯磨』（tajjaniya-kamma，懲罰），使得眾比丘（bhikkhu）不與他同住、不同事、不同語，而她卻隨順那個比丘（bhikkhu）。其他比丘尼（bhikkhunī）告訴這位比丘尼（bhikkhunī）說：『姐妹！這位比丘（bhikkhu）已經被僧團做了『不見罪羯磨』，眾比丘（bhikkhu）不與他同住、不同事、不同語，你不要隨順他。』這樣勸諫她，她堅持不聽，應該第二次、第三次勸諫。第二次、第三次勸諫后，如果她放棄這種行為就好。如果不放棄，這位比丘尼（bhikkhunī）就觸犯了波羅夷（pārājika），不得與僧團共住。
如果比丘尼（bhikkhunī）見到其他比丘尼（bhikkhunī）觸犯了波羅夷（pārājika）罪，卻加以隱瞞。之後，那個犯戒的比丘尼（bhikkhunī），或者還在、或者已經去世、或者遠行、或者被驅逐、或者還俗、或者改變了身份，這時她說：『我先前親眼看見她觸犯了波羅夷（pārājika）罪。』這位比丘尼（bhikkhunī）就觸犯了波羅夷（pārājika），不得與僧團共住。
諸位大姐！我已經說了八條波羅夷（pārājika）法。如果比丘尼（bhikkhunī）觸犯了其中任何一條戒，就不得與僧團共住。無論是之前犯，還是之後犯，都是一樣，這位比丘尼（bhikkhunī）犯了波羅夷（pārājika）罪，不應該與僧團共住。現在問大家，你們在這方面是清凈的嗎？』（第二次、第三次也這樣說）
『諸位大姐，你們在這方面是清凈的，因為大家默然不語，這件事就這樣定了。』
諸位大姐！這是十七條僧伽婆尸沙（saṃghādisesa，僧殘罪）法，在半月半月的戒經中宣說。
【English Translation】 English version Saying, 'I know when I do not know, I see when I do not see,' speaking falsely and deceitfully. If she has增上慢 (adhimāna, conceit of attainment), this bhikkhunī (female monastic) incurs a pārājika (defeat) and is no longer in communion.
If a bhikkhunī (female monastic), with lust aroused, accepts various kinds of physical contact from a man, from the hairline down, above the knees, and behind the elbows, this bhikkhunī (female monastic) incurs a pārājika (defeat) and is no longer in communion.
If a bhikkhunī (female monastic), with lust aroused, accepts a man's holding her hand, holding her robe, making an appointment to be alone, going alone, staying alone, speaking alone, sitting alone on a seat, or physical intimacy with a man. If these eight things are complete, this bhikkhunī (female monastic) incurs a pārājika (defeat) and is no longer in communion.
If a bhikkhunī (female monastic) knows that the Sangha (monastic community) has rightly performed a tajjaniya-kamma (act of censure) against a bhikkhu (male monastic), whereby the bhikkhus (male monastics) do not live with him, do not associate with him, do not speak with him, and yet she follows that bhikkhu (male monastic). The other bhikkhunīs (female monastics) say to this bhikkhunī (female monastic): 'Sister, the Sangha (monastic community) has performed a tajjaniya-kamma (act of censure) against this bhikkhu (male monastic), whereby the bhikkhus (male monastics) do not live with him, do not associate with him, do not speak with him; do not follow him.' Thus she is admonished, but she persists. She should be admonished a second and third time. If she gives up this behavior after the second or third admonition, that is good. If she does not give it up, this bhikkhunī (female monastic) incurs a pārājika (defeat) and is no longer in communion.
If a bhikkhunī (female monastic) sees another bhikkhunī (female monastic) commit a pārājika (defeat) and conceals it. Later, that bhikkhunī (female monastic) who committed the offense, whether she is still present, or has died, or has gone far away, or has been expelled, or has disrobed, or has changed her appearance, then she says: 'I saw her commit a pārājika (defeat) before.' This bhikkhunī (female monastic) incurs a pārājika (defeat) and is no longer in communion.
Venerable sisters, I have spoken of the eight pārājika (defeat) rules. If a bhikkhunī (female monastic) commits any one of these rules, she is no longer in communion. Whether it was committed before or after, it is the same; this bhikkhunī (female monastic) has committed a pārājika (defeat) and should not be in communion. Now I ask you, venerable sisters, are you clear in this matter?' (The second and third times are spoken in the same way.)
'Venerable sisters, you are clear in this matter, because you remain silent. Thus, this matter is settled.'
Venerable sisters, these are the seventeen saṃghādisesa (formal meeting) rules, which are recited in the monastic code every half-month.
「若比丘尼，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，是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，自不如法惡瞋故，以無根波羅夷謗無波羅夷比丘尼，欲破彼梵行。是比丘尼后時，若問若不問，言：『我是事無根，住瞋故謗。』是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，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尼，欲破彼梵行。是比丘尼后時，若問若不問，言：『我是事異分中取片、若似片，住瞋故謗。』是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，知有罪女，主不聽，度為道，除先出家，是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，知僧如法擯比丘尼，比丘尼心未調伏、不隨順僧，自與眷屬於界外解其擯者，是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，獨宿、獨渡水、于道中獨在後，染著男子。除因緣，是比丘尼初犯僧伽婆尸沙可悔過。因緣者，恐怖走時、老病疲極不及伴時、水狹淺有橋船處、畏男子處，是名因緣。
「若比丘尼，詣官言人，是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，有染著心，自手受染著心男子食食，是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，
【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（bhikkhuni，女性出家人）做媒，爲了私通的事情，把男人的意思帶到女人那邊，把女人的意思帶到男人那邊，乃至發生一次性行為，這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。 『如果比丘尼，因為不如法的惡意嗔恨，用沒有根據的波羅夷（parajika，斷頭罪）罪名誹謗沒有犯波羅夷罪的比丘尼，想要破壞她的梵行（brahmacarya，清凈行）。這位比丘尼之後，無論被問或不被問，都說：『這件事我是沒有根據的，因為嗔恨而誹謗。』這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。 『如果比丘尼，因為不如法的惡意嗔恨，在不同的部分中取片段，或者相似的片段，作為波羅夷（parajika，斷頭罪）罪名誹謗沒有犯波羅夷罪的比丘尼，想要破壞她的梵行（brahmacarya，清凈行）。這位比丘尼之後，無論被問或不被問，都說：『這件事我是從不同的部分中取片段，或者相似的片段，因為嗔恨而誹謗。』這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。 『如果比丘尼，明知是有罪的女子，主人不允許，卻度她出家，除非是先前已經出家的人，這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。 『如果比丘尼，知道僧團如法地擯斥了某位比丘尼，這位比丘尼內心沒有調伏、不隨順僧團，自己和眷屬在僧團的界限之外解除對那位被擯斥者的擯斥，這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。 『如果比丘尼，獨自住宿、獨自渡水、在道路中獨自落在後面，對男子產生染著。除非有因緣，這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。所謂的因緣是：恐怖逃跑時、年老生病疲憊不堪跟不上同伴時、水流狹窄有橋樑船隻的地方、害怕男子的地方，這些叫做因緣。 『如果比丘尼，到官府去告人，這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。 『如果比丘尼，有染著心，親手接受有染著心的男子給予的食物，這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧團殘罪），可以悔過。
【English Translation】 English version 『If a bhikkhuni (female monastic), acts as a matchmaker, whether for the sake of a secret affair, carrying a man's intention to a woman's side, or carrying a woman's intention to a man's side, even to the extent of one sexual encounter, this bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. 『If a bhikkhuni, due to unlawful and malicious anger, falsely accuses a bhikkhuni who is not guilty of parajika (defeat, expulsion) of having committed parajika, intending to destroy her brahmacarya (holy life). Later, whether asked or not, this bhikkhuni says: 『This matter is groundless; I accused her because of anger.』 This bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. 『If a bhikkhuni, due to unlawful and malicious anger, takes a fragment or something resembling a fragment from a different context and uses it to falsely accuse a bhikkhuni who is not guilty of parajika (defeat, expulsion) of having committed parajika, intending to destroy her brahmacarya (holy life). Later, whether asked or not, this bhikkhuni says: 『This matter involves taking a fragment or something resembling a fragment from a different context; I accused her because of anger.』 This bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. 『If a bhikkhuni, knowing that a woman is guilty and that her master does not permit it, ordains her, except if she had previously left home (ordained before), this bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. 『If a bhikkhuni, knowing that the Sangha has rightfully suspended a bhikkhuni, and the bhikkhuni's mind is not subdued, and she does not comply with the Sangha, and she and her retinue release the suspended bhikkhuni from her suspension outside the boundary of the Sangha, this bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. 『If a bhikkhuni, sleeps alone, crosses water alone, or remains alone at the rear on a road, and becomes attached to a man. Except for a reason, this bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. The reasons are: when fleeing from terror, when old, sick, or exhausted and unable to keep up with companions, where the water is narrow and shallow and there is a bridge or boat, or where there is fear of men; these are called reasons. 『If a bhikkhuni, goes to the government to accuse someone, this bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable. 『If a bhikkhuni, with a mind of attachment, personally receives food from a man with a mind of attachment, this bhikkhuni commits an initial offense of sanghavasesa (an offense requiring a meeting of the Sangha), which is expiable.
教他比丘尼，作是語：『汝但莫生染著，受染著男子飲食何苦？』是比丘尼初犯僧伽婆尸沙可悔過。
「若比丘尼，為破和合僧勤方便。諸比丘尼語是比丘尼：『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。不捨者，是比丘尼三諫，犯僧伽婆尸沙可悔過。
「若比丘尼，助破和合僧，若一若二若眾多，語諸比丘尼言：『是比丘尼所說，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。』諸比丘尼語是比丘尼：『汝莫作是語：「是比丘尼所說，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？是比丘尼非知說、非說法、非說律，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，是比丘尼三諫，犯僧伽婆尸沙可悔過。
「若比丘尼，惡性難共語。與諸比丘尼同學戒經，數數犯罪。諸比丘尼如法如律諫其所犯。答言：『阿姨！汝莫語我若好若惡，我亦不以好惡語汝。』諸比丘尼復語言：『汝莫作自我不可共語。汝當
【現代漢語翻譯】 現代漢語譯本 教導那位比丘尼（bhikkhuni，女性出家人），這樣說：『你只要不生起染著，接受對染著男子的飲食又有什麼好處呢？』這位比丘尼初犯僧伽婆尸沙（sanghavasesa，僧殘罪），可以悔過。
『如果比丘尼，爲了破壞僧團的和合而勤加方便。其他比丘尼勸告這位比丘尼：『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，大家歡喜沒有爭執，一心一意地學習，如同水和乳交融在一起，共同弘揚師父的教導，安樂地修行。』這樣勸諫，她仍然堅持不放棄，應該進行第二次、第三次勸諫。經過第二、第三次勸諫后，如果她放棄這種行為是好的。如果不放棄，這位比丘尼經過三次勸諫后，犯僧伽婆尸沙罪，可以悔過。
『如果比丘尼，幫助破壞僧團的和合，無論是幫助一個、兩個或者眾多比丘尼，她對比丘尼們說：『這位比丘尼所說的話，是知說而非不知說、是說法而非非法、是說律而非非律，都是我們內心所認可和喜愛的。』其他比丘尼勸告這位比丘尼：『你不要這樣說：「這位比丘尼所說的話，是知說而非不知說、是說法而非非法、是說律而非非律，都是我們內心所認可和喜愛的。」為什麼呢？因為這位比丘尼不是知說、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，大家歡喜沒有爭執，一心一意地學習，如同水和乳交融在一起，共同弘揚師父的教導，安樂地修行。』這樣勸諫，她仍然堅持不放棄，應該進行第二次、第三次勸諫。經過第二、第三次勸諫后，如果她放棄這種行為是好的。如果不放棄，這位比丘尼經過三次勸諫后，犯僧伽婆尸沙罪，可以悔過。
『如果比丘尼，性情惡劣難以相處。與眾比丘尼一起學習戒經，屢次犯戒。其他比丘尼如法如律地勸諫她所犯的錯誤。她回答說：『阿姨！你們不要對我說好說壞，我也不會用好話或壞話對你們說。』其他比丘尼再次對她說：『你不要表現出自我，不願與人相處。
【English Translation】 English version Instruct that bhikkhuni (female monastic) with these words: 『Just don't give rise to attachment. What is the point of accepting food from a man who is attached?』 This bhikkhuni commits an initial sanghavasesa (offense requiring a meeting of the sangha) and it is expiable.
『If a bhikkhuni strives to facilitate the breaking up of the sangha (community of monks and nuns). Other bhikkhunis should say to this bhikkhuni: 『Do not strive to facilitate the breaking up of the sangha. You should be in harmony with the sangha. Because of the harmony of the sangha, there is joy and no dispute, single-minded learning, like water and milk mixed together, jointly propagating the teacher's teachings, and practicing in peace.』 If she persists without abandoning this after such admonishment, she should be admonished a second and third time. It is good if she abandons this matter after the second or third admonishment. If she does not abandon it, this bhikkhuni, after three admonishments, commits a sanghavasesa offense and it is expiable.
『If a bhikkhuni assists in breaking up the sangha, whether it be one, two, or many, she says to the bhikkhunis: 『What this bhikkhuni says is knowing speech, not unknowing speech; it is Dhamma (teachings) not non-Dhamma; it is Vinaya (monastic rules) not non-Vinaya, all of which is what we approve of and delight in.』 Other bhikkhunis should say to this bhikkhuni: 『Do not say this: 「What this bhikkhuni says is knowing speech, not unknowing speech; it is Dhamma not non-Dhamma; it is Vinaya not non-Vinaya, all of which is what we approve of and delight in.」 Why is that? Because this bhikkhuni is not speaking with knowledge, is not speaking Dhamma, is not speaking Vinaya. Do not delight in assisting in breaking up the sangha. You should delight in assisting in the harmony of the sangha. Because of the harmony of the sangha, there is joy and no dispute, single-minded learning, like water and milk mixed together, jointly propagating the teacher's teachings, and practicing in peace.』 If she persists without abandoning this after such admonishment, she should be admonished a second and third time. It is good if she abandons this matter after the second or third admonishment. If she does not abandon it, this bhikkhuni, after three admonishments, commits a sanghavasesa offense and it is expiable.
『If a bhikkhuni is of a bad nature and difficult to speak to. She studies the monastic code with the other bhikkhunis, and repeatedly commits offenses. The other bhikkhunis admonish her according to the Dhamma and the Vinaya regarding her offenses. She replies: 『Aunties! Do not speak to me about good or bad, and I will not speak to you about good or bad either.』 The other bhikkhunis should say to her again: 『Do not act in a way that makes yourself unapproachable.
為諸比丘尼說如法，諸比丘尼亦當為汝說如法。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，是比丘尼三諫，犯僧伽婆尸沙可悔過。
「若比丘尼，依聚落住，行惡行、污他家，行惡行皆見聞知、污他家亦見聞知。諸比丘尼語是比丘尼：『汝行惡行、污他家，行惡行皆見聞知、污他家亦見聞知。汝出去，不應是中住。』彼比丘尼言：『諸阿姨隨愛、恚、癡、畏。何以故？有如是等同罪比丘尼，有驅者、有不驅者。』諸比丘尼復語言：『汝莫作是語：「語諸阿姨隨愛、恚、癡、畏。有如是等同罪比丘尼，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，不應是中住。』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，是比丘尼三諫，犯僧伽婆尸沙可悔過。
「若二比丘尼共作惡行、有惡名聲，更相覆罪、觸惱眾僧。諸比丘尼語言：『汝二比丘尼共作惡行、有惡名聲，更相覆罪、觸惱眾僧。汝相遠離，舍是作惡、觸惱僧事，于佛法中增廣得安樂住。』彼二比丘尼言：『我等不作惡行、無惡名聲，不相覆罪、不觸惱僧。此中更有餘二比丘尼，共作惡行、觸惱眾僧。
【現代漢語翻譯】 現代漢語譯本：'為眾比丘尼宣說佛法，眾比丘尼也應當為你宣說佛法。這樣輾轉互相教導、輾轉互相懺悔罪過，成就如來的僧團。'這樣勸諫，如果她堅持不聽從，應該進行第二次、第三次勸諫。經過第二、第三次勸諫后，如果她放棄這種行為是好的。如果不放棄，這位比丘尼經過三次勸諫后，就犯了僧伽婆尸沙（saṃghāvaśeṣa，一種僅次於波羅夷的重罪），可以懺悔以求得寬恕。 『如果一位比丘尼，依靠村落居住，行為惡劣、玷污他人家庭，她的惡劣行為和玷污他人家庭的行為都被人見聞知曉。眾比丘尼告訴這位比丘尼：『你行為惡劣、玷污他人家庭，你的惡劣行為和玷污他人家庭的行為都被人見聞知曉。你離開這裡，不應該住在這裡。』那位比丘尼說：『各位阿姨是隨順愛、嗔、癡、畏（rāga, dveṣa, moha, bhaya）而行事。為什麼呢？因為有像這樣同樣犯了罪的比丘尼，有的被驅逐，有的沒有被驅逐。』眾比丘尼又對她說：『你不要這樣說：「說各位阿姨是隨順愛、嗔、癡、畏而行事。有像這樣同樣犯了罪的比丘尼，有的被驅逐，有的沒有被驅逐。」你行為惡劣、玷污他人家庭，你的惡劣行為和玷污他人家庭的行為都被人見聞知曉。你放棄這種隨順愛嗔癡畏的說法。你離開這裡，不應該住在這裡。』這樣勸諫，如果她堅持不聽從，應該進行第二次、第三次勸諫。經過第二、第三次勸諫后，如果她放棄這種行為是好的。如果不放棄，這位比丘尼經過三次勸諫后，就犯了僧伽婆尸沙，可以懺悔以求得寬恕。 『如果有兩位比丘尼共同作惡、有惡劣名聲，互相包庇罪過、觸惱僧團。眾比丘尼對她們說：『你二人共同作惡、有惡劣名聲，互相包庇罪過、觸惱僧團。你們互相遠離，放棄這種作惡、觸惱僧團的行為，在佛法中增廣修行，才能安樂居住。』那兩位比丘尼說：『我們沒有作惡、沒有惡劣名聲，沒有互相包庇罪過、沒有觸惱僧團。這裡還有其他兩位比丘尼，共同作惡、觸惱僧團。』
【English Translation】 English version: 'Instruct the Bhikṣuṇīs (female monastic) in accordance with the Dharma (teachings), and the Bhikṣuṇīs should also instruct you in accordance with the Dharma. Thus, through mutual teaching and mutual confession of offenses, the Saṃgha (community) of the Tathāgata (the thus-gone one, an epithet of the Buddha) is established.' If, after such admonishment, she persists and does not relinquish the matter, she should be admonished a second and third time. It is good if she relinquishes the matter after the second or third admonishment. If she does not relinquish it, that Bhikṣuṇī, after three admonishments, commits a Saṃghāvaśeṣa (an offense requiring initial and subsequent meetings of the Saṃgha for absolution) offense, which is expiable. 'If a Bhikṣuṇī, dwelling near a village, engages in evil conduct and defiles other families, and her evil conduct and defilement of other families are seen and heard. The Bhikṣuṇīs say to that Bhikṣuṇī: 'You engage in evil conduct and defile other families, and your evil conduct and defilement of other families are seen and heard. Depart from here; you should not dwell here.' That Bhikṣuṇī says: 'The venerable mothers act according to attachment, hatred, delusion, and fear (rāga, dveṣa, moha, bhaya). Why is this? Because there are Bhikṣuṇīs who have committed similar offenses, some are expelled, and some are not expelled.' The Bhikṣuṇīs again say to her: 'Do not say, "The venerable mothers act according to attachment, hatred, delusion, and fear. There are Bhikṣuṇīs who have committed similar offenses, some are expelled, and some are not expelled." You engage in evil conduct and defile other families, and your evil conduct and defilement of other families are seen and heard. Relinquish this talk of acting according to attachment, hatred, delusion, and fear. Depart from here; you should not dwell here.' If, after such admonishment, she persists and does not relinquish the matter, she should be admonished a second and third time. It is good if she relinquishes the matter after the second or third admonishment. If she does not relinquish it, that Bhikṣuṇī, after three admonishments, commits a Saṃghāvaśeṣa offense, which is expiable.' 'If two Bhikṣuṇīs jointly engage in evil conduct and have a bad reputation, and they conceal each other's offenses and annoy the Saṃgha. The Bhikṣuṇīs say to them: 'You two Bhikṣuṇīs jointly engage in evil conduct and have a bad reputation, and you conceal each other's offenses and annoy the Saṃgha. Separate from each other, relinquish this evil conduct and annoying the Saṃgha, and cultivate the Dharma so that you may dwell in peace.' Those two Bhikṣuṇīs say: 'We do not engage in evil conduct, we do not have a bad reputation, we do not conceal each other's offenses, and we do not annoy the Saṃgha. There are other two Bhikṣuṇīs here who jointly engage in evil conduct and annoy the Saṃgha.'
』諸比丘尼復語言：『莫作是語。何以故？此中更無餘二比丘尼作惡惱僧，唯有汝等。可相遠離，舍是作惡、觸惱僧事，于佛法中增廣得安樂住。』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，是比丘尼三諫，犯僧伽婆尸沙可悔過。
「若二比丘尼共作惡行、有惡名聲，更相覆罪、觸惱眾僧。諸比丘尼語言：『汝二比丘尼共作惡行、有惡名聲，更相覆罪、觸惱眾僧。汝相遠離，舍是作惡、觸惱僧事，于佛法中增廣得安樂住。』二比丘尼言：『我等不作惡行、無惡名聲，不相覆罪、不觸惱僧。僧見我等羸弱，輕易我故作如是語。』諸比丘尼復言：『莫作是語。何以故？僧不見汝羸弱輕易汝等。汝等可相遠離，舍是作惡、觸惱僧事，于佛法中增廣得安樂住。』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，是比丘尼三諫，犯僧伽婆尸沙可悔過。
「若比丘尼，好共他鬥。僧斷其事，便言：『僧隨愛、恚、癡、畏』。諸比丘尼語言：『汝莫好共他鬥。莫作是語：「僧隨愛恚癡畏。」何以故？僧不隨愛恚癡畏。汝等舍是語，于佛法中增廣得安樂住。』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，是比丘尼三諫，犯僧伽婆尸沙可悔過。
【現代漢語翻譯】 現代漢語譯本： 『眾位比丘尼又說：『不要這樣說。為什麼呢？這裡沒有其他兩個比丘尼作惡惱亂僧團，只有你們。應該互相遠離，放棄這種作惡、觸惱僧團的行為，在佛法中增長，獲得安樂的住處。』這樣勸諫，如果堅持不改，應該進行第二次、第三次勸諫。第二次、第三次勸諫后，如果放棄這種行為是好的。如果不放棄，這位比丘尼經過三次勸諫，就犯了僧伽婆尸沙（saṃghāvaśeṣa，一種僅次於波羅夷的重罪）罪，可以悔過。
『如果有兩個比丘尼共同作惡行、有惡劣名聲，互相包庇罪行、觸惱眾僧。眾比丘尼說：『你們兩個比丘尼共同作惡行、有惡劣名聲，互相包庇罪行、觸惱眾僧。你們應該互相遠離，放棄這種作惡、觸惱僧團的行為，在佛法中增長，獲得安樂的住處。』這兩個比丘尼說：『我們沒有作惡行、沒有惡劣名聲，沒有互相包庇罪行、沒有觸惱僧團。僧團見我們羸弱，輕視我們，所以才這樣說。』眾比丘尼又說：『不要這樣說。為什麼呢？僧團不是因為見你們羸弱才輕視你們。你們應該互相遠離，放棄這種作惡、觸惱僧團的行為，在佛法中增長，獲得安樂的住處。』這樣勸諫，如果堅持不改，應該進行第二次、第三次勸諫。第二次、第三次勸諫后，如果放棄這種行為是好的。如果不放棄，這兩位比丘尼經過三次勸諫，就犯了僧伽婆尸沙罪，可以悔過。
『如果有比丘尼，喜歡與他人爭鬥。僧團裁決她的事情，她就說：『僧團隨順愛、嗔、癡、畏。』眾比丘尼說：『你不要喜歡與他人爭鬥。不要說：「僧團隨順愛、嗔、癡、畏。」為什麼呢？僧團不隨順愛、嗔、癡、畏。你們放棄這種說法，在佛法中增長，獲得安樂的住處。』這樣勸諫，如果堅持不改，應該進行第二次、第三次勸諫。第二次、第三次勸諫后，如果放棄這種說法是好的。如果不放棄，這位比丘尼經過三次勸諫，就犯了僧伽婆尸沙罪，可以悔過。
【English Translation】 English version: The nuns then said, 'Do not speak in this way. Why? There are no other two nuns here who are doing evil and disturbing the Saṃgha (僧伽，the monastic community), only you. You should separate from each other, abandon this evil-doing and disturbing of the Saṃgha, and increase and dwell in peace in the Buddha's Dharma.' If, when admonished in this way, she persists in not abandoning it, she should be admonished a second and third time. If she abandons this matter after the second or third admonition, that is good. If she does not abandon it, that nun, after being admonished three times, commits a Saṃghāvaśeṣa (僧伽婆尸沙，a formal meeting of the Sangha) offense requiring expiation.
'If two nuns together engage in evil conduct and have a bad reputation, concealing each other's offenses and disturbing the Saṃgha, the nuns say, 'You two nuns together engage in evil conduct and have a bad reputation, concealing each other's offenses and disturbing the Saṃgha. You should separate from each other, abandon this evil-doing and disturbing of the Saṃgha, and increase and dwell in peace in the Buddha's Dharma.' The two nuns say, 'We do not engage in evil conduct, we have no bad reputation, we do not conceal each other's offenses, and we do not disturb the Saṃgha. The Saṃgha sees that we are weak and looks down on us, and so speaks in this way.' The nuns then say, 'Do not speak in this way. Why? The Saṃgha does not see that you are weak and look down on you. You should separate from each other, abandon this evil-doing and disturbing of the Saṃgha, and increase and dwell in peace in the Buddha's Dharma.' If, when admonished in this way, she persists in not abandoning it, she should be admonished a second and third time. If she abandons this matter after the second or third admonition, that is good. If she does not abandon it, these two nuns, after being admonished three times, commit a Saṃghāvaśeṣa offense requiring expiation.
'If a nun is fond of quarreling with others, and when the Saṃgha settles her matter, she says, 'The Saṃgha follows love, hatred, delusion, and fear.' The nuns say, 'You should not be fond of quarreling with others. Do not say, 'The Saṃgha follows love, hatred, delusion, and fear.' Why? The Saṃgha does not follow love, hatred, delusion, and fear. You should abandon this speech, and increase and dwell in peace in the Buddha's Dharma.' If, when admonished in this way, she persists in not abandoning it, she should be admonished a second and third time. If she abandons this matter after the second or third admonition, that is good. If she does not abandon it, that nun, after being admonished three times, commits a Saṃghāvaśeṣa offense requiring expiation.'
「若比丘尼，好共他鬥。僧斷其事，便言：『我舍佛、舍法、舍僧、舍戒，作外道。余沙門婆羅門亦學戒亦慚愧，我于彼得修梵行。』諸比丘尼語言：『汝莫好共他鬥。莫作是語：「我舍佛法僧。」何以故？余沙門婆羅門無學戒、無慚愧。汝云何于彼得修梵行？汝舍是惡見，于佛法中增廣得安樂住。』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，是比丘尼三諫，犯僧伽婆尸沙可悔過。」
「諸大姊！已說十七僧伽婆尸沙法，九初罪、八乃至三諫。若比丘尼犯一一罪，應二部僧中半月行摩那埵，次到阿浮訶那。如法作已，應二部僧各二十人中出罪，若少一人不名出罪，諸比丘尼亦可呵。是法應爾。今問，諸大姊是中清凈不？」(第二、第三亦如是說)「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊！是三十尼薩耆波逸提法，半月半月戒經中說。
「若比丘尼，五衣竟，舍迦絺那衣已，長衣乃至十日。若過，尼薩耆波逸提。
「若比丘尼，衣竟，舍迦絺那衣已，五衣中若離一一衣宿，過一夜，除僧羯磨，尼薩耆波逸提。
「若比丘尼，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
【現代漢語翻譯】 現代漢語譯本： 『如果某位比丘尼喜歡與他人爭鬥，僧團裁決此事後，她便說：「我捨棄佛、捨棄法、捨棄僧、捨棄戒律，去做外道。其他的沙門（Śrāmaṇa，指修行者）、婆羅門（Brāhmaṇa，指祭司）也學習戒律，也有慚愧之心，我可以在他們那裡修習梵行（Brahmacarya，指清凈的行為）。」其他的比丘尼勸告她說：「你不要喜歡與他人爭鬥。不要說這樣的話：『我捨棄佛法僧。』為什麼呢？因為其他的沙門婆羅門沒有學習戒律，也沒有慚愧之心。你如何在他們那裡修習梵行呢？你應該捨棄這種錯誤的見解，在佛法中增長智慧，才能安樂地住下去。」這樣勸諫后，如果她仍然堅持不捨棄，應該進行第二次、第三次勸諫。經過第二、第三次勸諫后，如果她捨棄了這種行為是好的。如果不捨棄，這位比丘尼經過三次勸諫后，就犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）罪，可以通過懺悔來悔過。』
『各位大姐！已經說了十七條僧伽婆尸沙法，其中九條是初犯罪，八條需要經過乃至三次勸諫。如果比丘尼犯了其中任何一條罪，應該在兩個僧團中進行半個月的摩那埵（Mānatta，一種懺悔期），然後進行阿浮訶那（Abbhāna，一種恢復清凈的儀式）。如法進行后，應該在兩個僧團各自二十人的僧眾中進行出罪，如果少一人就不能稱為出罪，其他的比丘尼也可以呵責她。這個法應該這樣執行。現在問大家，各位大姐在這件事上是否清凈？』（第二次、第三次也這樣說）『各位大姐在這件事上是清凈的，因為大家默然不語，所以這件事就這樣確定了。』
『各位大姐！以下是三十條尼薩耆波逸提（Nissaggiya Pācittiya，一種需要舍財懺悔的罪）法，在半月半月的戒經中宣說。
『如果比丘尼，五衣（pañcavaggika，指出家比丘尼所持有的五種衣物）已經具備，捨棄了迦絺那衣（Kathina-civara，指雨季安居後分發的布料所縫製的衣服）后，長衣（atireka-civara，指多餘的衣服）存放超過十日。如果超過，就犯尼薩耆波逸提罪。
『如果比丘尼，衣（civara，指衣服）已經具備，捨棄了迦絺那衣后，五衣中如果離開任何一件衣服過夜，超過一夜，除非經過僧團羯磨（kamma，指僧團的儀式），就犯尼薩耆波逸提罪。
『如果比丘尼，衣已經具備，捨棄了迦絺那衣后，得到非時衣（akalacivara，指非規定時間獲得的衣服），如果需要就應該接受，儘快製作並受持。如果足夠了就好，如果不足夠，希望還有其他獲得的地方，使之具足完成，乃至一個月。如果超過一個月，就犯尼薩耆波逸提罪。
【English Translation】 English version: 『If a Bhikkhuni (Buddhist nun), is fond of quarreling with others, and the Sangha (Buddhist monastic community) has judged the matter, she then says: 「I renounce the Buddha, renounce the Dharma (teachings), renounce the Sangha, renounce the precepts, and become a follower of other paths. Other Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests) also learn precepts and have a sense of shame; I can practice the Brahmacarya (holy life) with them.」 The other Bhikkhunis advise her, saying: 「Do not be fond of quarreling with others. Do not say such words: 『I renounce the Buddha, the Dharma, and the Sangha.』 Why? Because other Śrāmaṇas and Brāhmaṇas do not learn precepts and have no sense of shame. How can you practice the Brahmacarya with them? You should abandon this wrong view and increase your wisdom in the Buddha's teachings, so that you can live in peace and happiness.」 After such advice, if she still insists on not abandoning it, she should be advised a second and third time. If she abandons this behavior after the second and third admonitions, that is good. If she does not abandon it, this Bhikkhuni, after three admonitions, commits a Saṃghāvaśeṣa (a formal meeting of the Sangha) offense, which can be expiated through repentance.』
『Venerable sisters! Seventeen Saṃghāvaśeṣa rules have been explained, of which nine are initial offenses, and eight require up to three admonitions. If a Bhikkhuni commits any one of these offenses, she should undergo Mānatta (probation) for half a month in both Sanghas, and then undergo Abbhāna (reinstatement). After it has been done according to the Dharma, she should be absolved by twenty Bhikkhus and twenty Bhikkhunis from each Sangha. If there is one less person, it cannot be called absolution, and the other Bhikkhunis can also reproach her. This rule should be followed. Now I ask, are you clear on this matter, venerable sisters?』 (The second and third times are also said in the same way.) 『Venerable sisters, you are clear on this matter, because you are silent; therefore, this matter is thus established.』
『Venerable sisters! These are the thirty Nissaggiya Pācittiya (offenses entailing forfeiture) rules, which are recited in the Patimokkha (monastic code) every half month.
『If a Bhikkhuni, after her five robes (pañcavaggika, the five types of robes a nun is allowed to possess) are complete, and after abandoning the Kathina-civara (Kathina robe, a robe received after the rainy season retreat), keeps an extra robe (atireka-civara, an extra robe) for more than ten days. If she exceeds this, it is a Nissaggiya Pācittiya offense.
『If a Bhikkhuni, after her robes (civara, general term for robes) are complete, and after abandoning the Kathina-civara, spends a night away from any one of her five robes, for more than one night, unless it is with the Sangha's kamma (formal act), it is a Nissaggiya Pācittiya offense.
『If a Bhikkhuni, after her robes are complete, and after abandoning the Kathina-civara, receives an untimely robe (akalacivara, a robe received out of season), if she needs it, she should accept it, make it quickly, and keep it. If it is sufficient, that is good; if it is not sufficient, hoping that there are other places to obtain it, to make it complete, up to one month. If she exceeds one month, it is a Nissaggiya Pācittiya offense.』
，尼薩耆波逸提。
「若比丘尼，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、壞衣、是名因緣。
「若比丘尼，奪衣、失衣、燒衣、漂衣、壞衣，從非親里居士居士婦乞衣。若居士居士婦欲多與衣，是比丘尼應受二衣，若過受，尼薩耆波逸提。
「若非親里居士居士婦共議：『當以是衣直作衣，與某甲比丘尼。』是比丘尼先不受自恣請，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，與某甲比丘尼。』是比丘尼先不受自恣請，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，為比丘尼故，遣使送衣直。使到比丘尼所言：『阿姨！彼王、大臣送此衣直。阿姨受之。』是比丘尼言：『我不應受衣直。若得凈衣，當手受持。』使言：『阿姨！有執事人不？』比丘尼即指示處。使便到執事所言：『某王、大臣送此衣直與某甲比丘尼。汝為受作取。』便與之
【現代漢語翻譯】 現代漢語譯本： 尼薩耆波逸提（Nissaggiya Pacittiya，需要捨棄懺悔的罪）。
『如果比丘尼（bhikkhuni，女性出家人）從非親屬的居士（居士，在家信徒）或居士婦那裡乞討衣服，除非有特殊原因，否則犯尼薩耆波逸提。特殊原因是指：衣服被奪走、遺失、燒燬、漂走、損壞，這些情況稱為特殊原因。』
『如果比丘尼的衣服被奪走、遺失、燒燬、漂走、損壞，從而向非親屬的居士或居士婦乞討衣服。如果居士或居士婦願意多給衣服，這位比丘尼應該接受兩件衣服，如果接受過多，則犯尼薩耆波逸提。』
『如果非親屬的居士或居士婦共同商議：『我們應當用這些錢做衣服，送給某某比丘尼。』這位比丘尼事先沒有接受他們的自願邀請，就前去問居士或居士婦說：『你們要為我用這些錢做衣服嗎？』他們回答說：『是的。』比丘尼就說：『太好了！居士、居士婦！可以為我做成這樣這樣的衣服，爲了更好看。』犯尼薩耆波逸提。』
『如果非親屬的居士或居士婦共同商議：『我們應當各自用這些錢做衣服，送給某某比丘尼。』這位比丘尼事先沒有接受他們的自願邀請，就前去問居士或居士婦說：『你們各自要為我用這些錢做衣服嗎？』他們回答說：『是的。』比丘尼就說：『太好了！居士、居士婦！可以合起來做成一件衣服給我，爲了更好看。』犯尼薩耆波逸提。』
『如果國王、大臣、婆羅門（Brahmin，古印度祭司階層）、居士，爲了比丘尼的緣故，派遣使者送來買衣服的錢。使者到達比丘尼處說：『阿姨！那位國王、大臣送來這些買衣服的錢。阿姨請接受。』這位比丘尼說：『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：『阿姨！有執事人嗎？』比丘尼就指示一個地方。使者就到執事那裡說：『某某國王、大臣送來這些買衣服的錢給某某比丘尼。你為她接受並辦理。』』
【English Translation】 English version: Nissaggiya Pacittiya (An offense entailing forfeiture and confession).
'If a bhikkhuni (bhikkhuni, a female monastic) should ask for a robe from a householder or a householder's wife who is not a relative, except in a case of need, it is to be forfeited and confessed. What is the case of need? Robe being taken away, robe being lost, robe being burnt, robe being washed away, robe being destroyed; this is called a case of need.'
'If a bhikkhuni's robe is taken away, lost, burnt, washed away, or destroyed, and she asks for a robe from a householder or a householder's wife who is not a relative, if the householder or householder's wife wishes to give many robes, the bhikkhuni should accept two robes. If she accepts more than that, it is to be forfeited and confessed.'
'If a householder or a householder's wife who is not a relative consults together: 'Let us have the price of a robe made into a robe and give it to such and such a bhikkhuni.' That bhikkhuni, without having been invited to do so, goes to the householder or the householder's wife and says: 'Are you having the price of a robe made into a robe for me?' They reply: 'Yes.' She then says: 'Good! Householder, householder's wife! Have such and such a robe made for me, for the sake of its being good.' It is to be forfeited and confessed.'
'If a householder or a householder's wife who is not a relative consults together: 'Let each of us have the price of a robe made into a robe and give it to such and such a bhikkhuni.' That bhikkhuni, without having been invited to do so, goes to the householder or the householder's wife and says: 'Is each of you having the price of a robe made into a robe for me?' They reply: 'Yes.' She then says: 'Good! Householder, householder's wife! Have it made into one robe for me, for the sake of its being good.' It is to be forfeited and confessed.'
'If a king, a minister, a Brahmin (Brahmin, a member of the priestly class in ancient India), or a householder sends the price of a robe by a messenger for the sake of a bhikkhuni. The messenger comes to the bhikkhuni and says: 'Reverend Sister! That king, minister, has sent this price of a robe. Reverend Sister, accept it.' The bhikkhuni says: 'I am not allowed to accept the price of a robe. If I can get a proper robe, I will accept it with my own hand.' The messenger says: 'Reverend Sister! Is there a steward?' The bhikkhuni indicates a place. The messenger goes to the steward and says: 'Such and such a king, minister, has sent this price of a robe for such and such a bhikkhuni. You take it and manage it for her.'
。使既與已，還比丘尼所白言：『阿姨！所示執事人，我已與竟。阿姨須衣便可往取。』是比丘尼二反三反到執事所，作是言：『我須衣。我須衣。』若得者善。若不得，四反五反六反到執事前默然立，若得者善。若過是求得者，尼薩耆波逸提。若不得衣，應隨使來處，若自往、若遣信語言：『汝為某甲比丘尼送衣直，是比丘尼竟不得。汝自還索，莫使失。是事應爾。』
「若比丘尼自行乞縷，雇織師織作衣，尼薩耆波逸提。
「若居士居士婦，為比丘尼，使織師織作衣。是比丘尼先不自恣請，便到織師所作是言：『汝知不？此衣為我作。汝為我故，好織令極致廣，當別相報。』后若與一食、若一食直，得者，尼薩耆波逸提。(一十)
「若比丘尼，與比丘尼衣，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。
「若比丘尼，知檀越欲與僧物，回以入己，尼薩耆波逸提。
「若比丘尼病，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。
「若比丘尼，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。
「若比丘尼，缽未滿五綴，更乞新缽，為好故，尼薩耆波逸提。
「若比
【現代漢語翻譯】 現代漢語譯本：
當分配完畢后，應告知比丘尼，對比丘尼說：『阿姨！分配執事已經把東西分完了，您如果需要衣服，可以去領取。』這位比丘尼應該反覆兩三次去執事那裡，說：『我需要衣服，我需要衣服。』如果能得到就好。如果得不到，就再去四次五次六次，默默地站在執事面前，如果能得到就好。如果超過這個次數去索取，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果還是得不到衣服，應該追溯送衣款的來源，無論是自己去，還是派人送信，都應該說：『你為某某比丘尼送來的衣款，這位比丘尼最終沒有得到衣服。你自己去要回來，不要讓錢財損失。』事情應該這樣處理。 如果比丘尼自己去乞討紗線，然後僱傭織工織布做衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 如果居士或居士婦爲了比丘尼，僱傭織工織布做衣服。這位比丘尼沒有事先請求允許，就跑到織工那裡說：『你知道嗎？這件衣服是為我做的。你爲了我的緣故，好好地織，織得非常精緻寬大，我會另外報答你的。』之後如果給了織工一份食物，或者相當於一份食物的錢財，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 如果比丘尼把衣服給了其他比丘尼，後來因為生氣而不高興，無論是自己奪回來，還是讓人奪回來，並且說：『還我的衣服，我不給你了。』就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 如果比丘尼明知道信徒想要供養僧團的物品，卻轉為自己所有，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 如果比丘尼生病了，可以服用四種含化類的藥物：酥油、食用油、蜂蜜、冰糖，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）。 如果比丘尼在結夏安居（Anjasa，雨季閉關）開始前或結束后十天內，還沒有舉行自恣（Pavarana，僧團成員互相指出過失的儀式），得到了緊急佈施的衣服，如果需要就可以接受，直到可以接受衣服的時間為止。如果超過這個時間，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 如果比丘尼的缽還沒有縫補滿五個地方，爲了美觀而乞討新的缽，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
【English Translation】 English version:
After the distribution is completed, the bhikkhuni (female monastic) should be informed, saying to the bhikkhuni: 'Ayya (term of respect for a bhikkhuni)! The distributing officer has finished distributing. If you need a robe, you can go and collect it.' This bhikkhuni should go to the distributing officer two or three times, saying: 'I need a robe. I need a robe.' It would be good if she obtains it. If she does not obtain it, she should go again four, five, or six times, standing silently before the distributing officer. It would be good if she obtains it. If she seeks it more than this, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If she still does not obtain the robe, she should trace the origin of the robe money, whether she goes herself or sends a messenger, saying: 'The robe money you sent for so-and-so bhikkhuni, that bhikkhuni ultimately did not receive the robe. You should reclaim it yourself, lest the money be lost.' This is how it should be done. If a bhikkhuni goes to beg for yarn herself and then hires a weaver to weave a robe, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If a layman or laywoman hires a weaver to weave a robe for a bhikkhuni, and that bhikkhuni, without first asking permission, goes to the weaver and says: 'Do you know? This robe is being made for me. For my sake, weave it well, making it very fine and wide, and I will reward you separately.' If later she gives the weaver a meal or the equivalent of a meal's worth of money, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If a bhikkhuni gives a robe to another bhikkhuni, and later, out of anger and displeasure, either takes it back herself or has someone else take it back, saying: 'Return my robe, I will not give it to you,' it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If a bhikkhuni knows that a donor intends to give something to the Sangha (monastic community), but diverts it for her own use, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If a bhikkhuni is ill, she may take four kinds of dissolving medicines: ghee (clarified butter), oil, honey, and sugar candy, taking them once for up to seven days. If she exceeds seven days, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If a bhikkhuni, within ten days before or after the Anjasa (Rains Retreat) period, before the Pavarana (invitation) ceremony, receives an emergency robe offering, she may accept it if needed, until the time when robes are allowed. If she exceeds this time, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession). If a bhikkhuni's bowl has not yet been patched in five places, and she begs for a new bowl for the sake of appearance, it is a Nissaggiya Pacittiya (offense entailing forfeiture and confession).
丘尼，種種販賣求利，尼薩耆波逸提。
「若比丘尼，以金銀及錢種種賣買，尼薩耆波逸提。
「若比丘尼，自捉金銀及錢、若使人捉、若發心受，尼薩耆波逸提。
「若比丘尼，先乞是，既得不用，更乞余物，尼薩耆波逸提。
「若比丘尼，非時衣作時衣受，尼薩耆波逸提。(二十)
「若比丘尼，與比丘尼貿衣，後悔還索。得者，尼薩耆波逸提。
「若比丘尼，諸比丘尼語：『汝取遮月水衣。』自言：『不用。』臨時先取，尼薩耆波逸提。
「若比丘尼，乞重衣，應取價直四大錢者。若受貴價衣，尼薩耆波逸提。
「若比丘尼，乞輕衣，應取價直二大錢半者。若受貴價衣，尼薩耆波逸提。
「若比丘尼，為僧為是事，從一居士乞，而余用者，尼薩耆波逸提。
「若比丘尼，為僧為是事，從眾多居士乞，而余用者，尼薩耆波逸提。
「若比丘尼，自為是事，從一居士乞，自作余用者，尼薩耆波逸提。
「若比丘尼，自為是事，從眾多居士乞，自作余用者，尼薩耆波逸提。
「若比丘尼，藏積器物，尼薩耆波逸提。
「若比丘尼，多積聚缽，尼薩耆波逸提。」(三十)
「諸大姊！已說三十尼薩耆波逸提法。今問，諸
【現代漢語翻譯】 現代漢語譯本 丘尼（bhikkhuni，比丘尼），以各種方式進行販賣以求取利益，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。 『如果比丘尼，用金銀以及錢幣進行各種買賣，觸犯尼薩耆波逸提。』 『如果比丘尼，親自拿取金銀和錢幣，或者指使他人拿取，或者發心接受，觸犯尼薩耆波逸提。』 『如果比丘尼，先前乞求了某物，得到后卻不用，又去乞求其他物品，觸犯尼薩耆波逸提。』 『如果比丘尼，在非製作衣服的季節接受制作衣服的請求，觸犯尼薩耆波逸提。（二十）』 『如果比丘尼，與另一位比丘尼交換衣服，之後又後悔並要回，得到衣服的比丘尼觸犯尼薩耆波逸提。』 『如果比丘尼，對其他比丘尼說：『你拿走遮月水衣（celodaka，雨浴衣）。』自己卻說：『不用。』臨時又先拿走，觸犯尼薩耆波逸提。』 『如果比丘尼，乞求貴重的衣服，應當收取價值四大錢的。如果接受了超過這個價值的貴價衣服，觸犯尼薩耆波逸提。』 『如果比丘尼，乞求輕便的衣服，應當收取價值二大錢半的。如果接受了超過這個價值的貴價衣服，觸犯尼薩耆波逸提。』 『如果比丘尼，爲了僧團的事情，從一位居士那裡乞求，卻將剩餘的用於其他用途，觸犯尼薩耆波逸提。』 『如果比丘尼，爲了僧團的事情，從多位居士那裡乞求，卻將剩餘的用於其他用途，觸犯尼薩耆波逸提。』 『如果比丘尼，爲了自己的事情，從一位居士那裡乞求，卻將剩餘的用於其他用途，觸犯尼薩耆波逸提。』 『如果比丘尼，爲了自己的事情，從多位居士那裡乞求，卻將剩餘的用於其他用途，觸犯尼薩耆波逸提。』 『如果比丘尼，藏匿積存器物，觸犯尼薩耆波逸提。』 『如果比丘尼，過多地積聚缽，觸犯尼薩耆波逸提。（三十）』 『諸位大姐！已經說了三十條尼薩耆波逸提法。現在提問，諸位是否清凈？』
【English Translation】 English version Bhikkhunis (bhikkhuni, female monastic), engaging in various kinds of trade for profit, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). 『If a bhikkhuni engages in various kinds of buying and selling with gold, silver, and money, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni personally handles gold, silver, and money, or instructs another to handle it, or intends to receive it, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni first asks for something, and having obtained it, does not use it, and then asks for other things, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni accepts a request to make robes outside of the robe-making season, it is a Nissaggiya Pacittiya. (Twenty)』 『If a bhikkhuni exchanges robes with another bhikkhuni, and then regrets it and asks for it back, the bhikkhuni who obtained the robe commits a Nissaggiya Pacittiya.』 『If a bhikkhuni says to other bhikkhunis, 『Take the celodaka (celodaka, rain-bathing cloth) robe,』 but says herself, 『I don』t need it,』 and then takes it first at the last minute, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni asks for an expensive robe, she should receive one worth four large coins. If she receives an expensive robe worth more than that, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni asks for a light robe, she should receive one worth two and a half large coins. If she receives an expensive robe worth more than that, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni, for the sake of the Sangha (community), asks from one layperson, and uses the remainder for other purposes, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni, for the sake of the Sangha, asks from many laypersons, and uses the remainder for other purposes, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni, for her own sake, asks from one layperson, and uses the remainder for other purposes, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni, for her own sake, asks from many laypersons, and uses the remainder for other purposes, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni hides and hoards utensils, it is a Nissaggiya Pacittiya.』 『If a bhikkhuni excessively accumulates bowls, it is a Nissaggiya Pacittiya. (Thirty)』 『Sisters, the thirty Nissaggiya Pacittiya rules have been recited. Now I ask, are you pure?』
大姊是中清凈不？」(第二、第三亦如是說)
「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊！是二百一十波逸提法，半月半月戒經中說。
「若比丘尼，故妄語，波逸提。
「若比丘尼，毀呰比丘尼，波逸提。
「若比丘尼，兩舌斗亂比丘尼，波逸提。
「若比丘尼，為男子說法過五六語，除有別知好惡語女人，波逸提。
「若比丘尼，知僧如法斷事已，還更發起，波逸提。
「若比丘尼，教未受具戒女人經，並誦者，波逸提。
「若比丘尼，與未受具戒女人同室宿，過三夜，波逸提。
「若比丘尼，向未受具戒女人自說得過人法，言：『我如是知、如是見。』實者，波逸提。
「若比丘尼，知比丘尼粗罪，向未受具戒女人說，除僧羯磨，波逸提。」
「若比丘尼，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。(一十)
「若比丘尼，自伐鬼村、若使人言伐是，波逸提。
「若比丘尼，故不隨問答，波逸提。
「若比丘尼，誣說僧所差人，波逸提。
「若比丘尼，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，波逸提。
【現代漢語翻譯】 現代漢語譯本 『諸位大姊，你們對於（戒律）是清凈的嗎？』（第二、第三次也這樣問） 『諸位大姊，我們于（戒律）是清凈的，因為我們保持沉默，所以這件事就這樣認為是通過了。』 『諸位大姊！這是二百一十條波逸提法（Pācittiya，應懺悔的罪），在半月半月誦戒經時宣說。 『如果比丘尼（Bhikkhunī，女性出家眾）故意說謊，犯波逸提。 『如果比丘尼詆譭其他比丘尼，犯波逸提。 『如果比丘尼用兩舌（挑撥離間）使比丘尼之間爭鬥，犯波逸提。 『如果比丘尼為男子說法超過五六句話，除非有能辨別好壞的女人在場，犯波逸提。 『如果比丘尼明知僧團如法地處理了事情，還再次發起爭端，犯波逸提。 『如果比丘尼教導未受具足戒的女人學習經典，包括誦讀，犯波逸提。 『如果比丘尼與未受具足戒的女人同住一室，超過三夜，犯波逸提。 『如果比丘尼向未受具足戒的女人宣說自己獲得了超人的境界，說：『我如是知、如是見。』如果所說是真實的，也犯波逸提。 『如果比丘尼知道其他比丘尼犯了粗重的罪行，向未受具足戒的女人說，除非是僧團的羯磨（kamma，業，行動），犯波逸提。』 『如果比丘尼說這樣的話：『要這些瑣碎的戒律有什麼用呢？說這些戒律時讓人憂愁煩惱。』像這樣譭謗戒律的，犯波逸提。(第十條) 『如果比丘尼自己砍伐鬼神居住的村落，或者指使別人去砍伐，犯波逸提。 『如果比丘尼故意不隨順（僧團的）提問回答，犯波逸提。 『如果比丘尼誣陷僧團所派遣的人，犯波逸提。 『如果比丘尼在露天的地方自己鋪設僧團的臥具，或者指使別人鋪設，或者看到別人鋪設，然後在上面坐或臥。離開的時候不自己收起，不教別人收起，也不囑咐別人收起，犯波逸提。
【English Translation】 English version 『Are you, great sisters, pure in the midst?』 (The second and third times were spoken in the same way.) 『We, great sisters, are pure in the midst, because we remain silent; thus, this matter is regarded as passed.』 『Great sisters! These are the two hundred and ten Pācittiya (offenses requiring expiation), which are recited in the monastic code every half month. 『If a Bhikkhunī (female monastic) deliberately lies, it is a Pācittiya. 『If a Bhikkhunī disparages another Bhikkhunī, it is a Pācittiya. 『If a Bhikkhunī uses divisive speech to cause strife among Bhikkhunīs, it is a Pācittiya. 『If a Bhikkhunī preaches the Dharma to a man for more than five or six sentences, unless there is a woman present who can discern good and bad speech, it is a Pācittiya. 『If a Bhikkhunī, knowing that the Sangha (community) has lawfully settled a matter, stirs it up again, it is a Pācittiya. 『If a Bhikkhunī teaches a woman who has not received full ordination the scriptures, including recitation, it is a Pācittiya. 『If a Bhikkhunī dwells in the same room with a woman who has not received full ordination for more than three nights, it is a Pācittiya. 『If a Bhikkhunī declares to a woman who has not received full ordination that she has attained superhuman states, saying, 『I know thus, I see thus,』 even if it is true, it is a Pācittiya. 『If a Bhikkhunī, knowing that another Bhikkhunī has committed a grave offense, tells a woman who has not received full ordination, unless it is a Kamma (act, action) of the Sangha, it is a Pācittiya.』 『If a Bhikkhunī says, 『What is the use of these trivial precepts? Reciting these precepts causes sorrow and distress,』 thus disparaging the precepts, it is a Pācittiya. (Tenth) 『If a Bhikkhunī herself fells a ghost village or orders someone to fell it, it is a Pācittiya. 『If a Bhikkhunī deliberately does not answer questions (from the Sangha), it is a Pācittiya. 『If a Bhikkhunī falsely accuses a person appointed by the Sangha, it is a Pācittiya. 『If a Bhikkhunī spreads out the Sangha's bedding in an open space herself, or orders someone to spread it out, or sees someone else spread it out, and then sits or lies down on it. When leaving, she does not gather it up herself, does not tell someone to gather it up, nor entrust someone to gather it up, it is a Pācittiya.
「若比丘尼，于僧房內自敷僧臥具、若使人敷、若他敷，若坐若臥。去時不自舉、不教人舉、不囑舉，波逸提。
「若比丘尼，瞋不喜，于僧坊中自牽比丘尼出、若使人牽，作是語：『出去滅去，莫此中住。』波逸提。
「若比丘尼，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。
「若比丘尼，僧重閣上尖腳繩床木床用力坐臥，波逸提。
「若比丘尼，知水有蟲，若取澆泥、若飲食諸用，波逸提。
「若比丘尼，數數食，除因緣，波逸提。因緣者，病時、作衣時、施衣時，是名因緣。(二十)
「若比丘尼，受別請眾食，除因緣，波逸提。因緣者，病時、施衣時、作衣時、行路時、船上行、時大會時，是名因緣。
「若比丘尼，無病，施一食處過一食者，波逸提。
「若比丘尼，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，出外應與余比丘尼共食。若無病，過是受，及不與余比丘尼共食，波逸提。
「若比丘尼，食竟，不作殘食法食，波逸提。
「若比丘尼，食竟不作殘食法，強勸令食，欲使他犯，波逸提。
「若比丘尼，不受食著口中，除嘗食、楊枝及水，波逸提。
「若
【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（bhikkhuni，女性出家人）在僧房內親自鋪設僧人的臥具，或者指使他人鋪設，或者看到他人鋪設，然後在上面坐或臥。離開時，不自己收拾，不教別人收拾，也不囑咐別人收拾，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘尼因為嗔怒不悅，在僧房中親自拉扯比丘尼出去，或者指使他人拉扯，並說：『出去，滾開，不要住在這裡。』犯波逸提。』 『如果比丘尼明知他人已經鋪設了臥具，後來強行自己鋪設，或者指使他人鋪設，心裡想著：『如果不喜歡，就自己離開。』犯波逸提。』 『如果比丘尼在僧眾的重閣樓上，在尖腳的繩床或木床上用力坐臥，犯波逸提。』 『如果比丘尼明知水中含有蟲子，仍然取水澆泥，或者用於飲食等各種用途，犯波逸提。』 『如果比丘尼多次食用食物，除非有正當理由，否則犯波逸提。正當理由包括：生病時、製作衣服時、佈施衣服時，這些稱為正當理由。』 『如果比丘尼接受個別邀請的齋飯，除非有正當理由，否則犯波逸提。正當理由包括：生病時、佈施衣服時、製作衣服時、趕路時、在船上時、大型集會時，這些稱為正當理由。』 『如果比丘尼沒有生病，在提供一次食物的地方食用超過一次的食物，犯波逸提。』 『如果比丘尼到在家信徒（白衣）家，隨意接受過多的飲食，無論是餅還是炒麵。如果不在那家吃飯，需要用兩三個缽來接受，拿到外面應該與其他比丘尼一起食用。如果沒有生病，接受超過這個量，或者不與其他比丘尼一起食用，犯波逸提。』 『如果比丘尼吃完食物后，不進行處理殘食的儀式，犯波逸提。』 『如果比丘尼吃完食物后，不進行處理殘食的儀式，還強行勸別人吃，想要使他人犯戒，犯波逸提。』 『如果比丘尼不經允許就將食物放入口中，除了嘗味道、使用楊枝（清潔牙齒的工具）和飲水外，犯波逸提。』
【English Translation】 English version 『If a bhikkhuni (female monastic) personally prepares a monk's bedding in a monastery, or instructs someone else to prepare it, or sees someone else preparing it, and then sits or lies on it. When leaving, she does not tidy it up herself, does not instruct someone else to tidy it up, nor does she entrust it to someone else to tidy up, she commits a pācittiya (an offense requiring expiation).』 『If a bhikkhuni, out of anger and displeasure, personally drags a bhikkhuni out of a monastery, or instructs someone else to drag her out, saying: 『Get out, go away, do not stay here.』 she commits a pācittiya.』 『If a bhikkhuni knows that someone else has already prepared bedding, and later forcibly prepares it herself, or instructs someone else to prepare it, thinking: 『If they don't like it, they can leave.』 she commits a pācittiya.』 『If a bhikkhuni forcefully sits or lies on a pointed-leg rope bed or wooden bed on the upper floor of a monastery, she commits a pācittiya.』 『If a bhikkhuni knows that there are insects in the water, and still takes the water to mix mud, or uses it for drinking or other purposes, she commits a pācittiya.』 『If a bhikkhuni eats repeatedly, except for a valid reason, she commits a pācittiya. Valid reasons include: when sick, when making clothes, when giving clothes, these are called valid reasons.』 『If a bhikkhuni accepts a separate invitation for a group meal, except for a valid reason, she commits a pācittiya. Valid reasons include: when sick, when giving clothes, when making clothes, when traveling, when on a boat, when at a large gathering, these are called valid reasons.』 『If a bhikkhuni, without being sick, eats more than one meal at a place where only one meal is offered, she commits a pācittiya.』 『If a bhikkhuni goes to the home of a layperson (white-clad) and freely accepts excessive food and drink, whether it be cakes or roasted flour. If she does not eat at that house, she should receive it in two or three bowls, and when she goes outside, she should share it with other bhikkhunis. If she is not sick, and she receives more than this amount, or does not share it with other bhikkhunis, she commits a pācittiya.』 『If a bhikkhuni, after eating, does not perform the ritual for disposing of leftover food, she commits a pācittiya.』 『If a bhikkhuni, after eating, does not perform the ritual for disposing of leftover food, and forcibly urges others to eat, wanting to make them break the precepts, she commits a pācittiya.』 『If a bhikkhuni puts food into her mouth without permission, except for tasting, using a tooth-cleaning twig (yangzhi), and drinking water, she commits a pācittiya.』
比丘尼，非時食，波逸提。
「若比丘尼，食殘宿食，波逸提。
「若比丘尼，食家中與男子坐，波逸提。
「若比丘尼，觀軍發行，波逸提。(三十)
「若比丘尼，有因緣到軍中，乃至二三宿。若過，波逸提。
「若比丘尼，有因緣到軍中二三宿，觀軍陣合戰，波逸提。
「若比丘尼，作如是語：『如我解佛所說，障道法不能障道。』諸比丘尼語是比丘尼：『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。』如是諫時，堅持不捨，應第二、第三諫。第二、第三諫舍是事善。不捨者，波逸提。
「若比丘尼，知是比丘尼不如法悔、不捨惡邪見，共住、共語、共宿、共事，波逸提。
「若沙彌尼作是語：『如我解佛所說，若受五欲不能障道。』諸比丘尼語是沙彌尼：『汝莫作是語，莫謗佛、莫誣佛。佛說五慾障道實能障道。汝沙彌尼舍是惡邪見。』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，諸比丘尼應語是沙彌尼：『汝出去，從今莫言佛是我師，莫在諸比丘尼後行。如余沙彌尼得共諸比丘尼二宿，汝亦無是事。癡人出去滅去，莫此中住。』若比丘尼知如法擯沙彌尼，畜使共住共語，波逸提。
「若比丘尼
【現代漢語翻譯】 現代漢語譯本 比丘尼（Bhikkhuni，女性出家人），非時食，波逸提（Payantika，一種戒律名稱）。
『如果比丘尼吃了剩餘的隔夜食物，犯波逸提。』
『如果比丘尼在俗家與男子同坐，犯波逸提。』
『如果比丘尼觀看軍隊出發，犯波逸提。（三十）』
『如果比丘尼因為某種原因去到軍隊中，最多隻能停留兩到三夜。如果超過這個時間，犯波逸提。』
『如果比丘尼因為某種原因去到軍隊中兩到三夜，並且觀看軍隊的陣列和戰鬥，犯波逸提。』
『如果比丘尼說這樣的話：『依我理解佛陀所說，障礙修道的法不能障礙修道。』其他比丘尼應該告訴這位比丘尼：『你不要這樣說，不要誹謗佛陀，不要誣衊佛陀。佛陀說障礙修道的法確實能夠障礙修道。你應該捨棄這種錯誤的邪見。』這樣勸誡時，如果她堅持不捨棄，應該進行第二次、第三次勸誡。第二次、第三次勸誡后，如果她捨棄了這種邪見是好的。如果不捨棄，犯波逸提。』
『如果比丘尼明知有比丘尼不如法懺悔，不捨棄錯誤的邪見，還和她一起居住、一起說話、一起過夜、一起做事，犯波逸提。』
『如果沙彌尼（Sramaneri，未受具足戒的女性出家人）說這樣的話：『依我理解佛陀所說，如果享受五欲（panca kama，色、聲、香、味、觸）不能障礙修道。』其他比丘尼應該告訴這位沙彌尼：『你不要這樣說，不要誹謗佛陀，不要誣衊佛陀。佛陀說五慾障礙修道確實能夠障礙修道。你沙彌尼應該捨棄這種錯誤的邪見。』這樣教導時，如果她堅持不捨棄，應該進行第二次、第三次教導。第二次、第三次教導后，如果她捨棄了這種邪見是好的。如果不捨棄，各位比丘尼應該告訴這位沙彌尼：『你出去，從今以後不要說佛陀是我的老師，不要在各位比丘尼後面行走。其他沙彌尼可以和各位比丘尼一起住兩夜，你也沒有這種資格。愚癡的人出去消失吧，不要住在這裡。』如果比丘尼明知已經如法驅擯了沙彌尼，還讓她做使女，和她一起居住、一起說話，犯波逸提。
『如果比丘尼……』
【English Translation】 English version Bhikkhuni (female monastic), eating at the wrong time, Payantika (a type of offense).
'If a Bhikkhuni eats leftover food from the previous day, it is a Payantika.'
'If a Bhikkhuni sits with a man in a house, it is a Payantika.'
'If a Bhikkhuni watches the army march out, it is a Payantika. (30)'
'If a Bhikkhuni, for some reason, goes to the army, she may stay for up to two or three nights. If she stays longer, it is a Payantika.'
'If a Bhikkhuni, for some reason, goes to the army for two or three nights and watches the army's formations and battles, it is a Payantika.'
'If a Bhikkhuni says this: 『As I understand the Buddha's teaching, things that obstruct the path cannot obstruct the path.』 The other Bhikkhunis should say to this Bhikkhuni: 『Do not say this, do not slander the Buddha, do not misrepresent the Buddha. The Buddha said that things that obstruct the path truly can obstruct the path. Abandon this evil wrong view.』 When she is admonished in this way, if she persists in not abandoning it, she should be admonished a second and third time. If she abandons this matter after the second or third admonition, that is good. If she does not abandon it, it is a Payantika.』
'If a Bhikkhuni knows that a Bhikkhuni has not properly confessed and has not abandoned her evil wrong view, and yet lives with her, speaks with her, sleeps with her, and shares activities with her, it is a Payantika.'
'If a Sramaneri (female novice) says this: 『As I understand the Buddha's teaching, enjoying the five desires (panca kama, sights, sounds, smells, tastes, and tactile sensations) cannot obstruct the path.』 The other Bhikkhunis should say to this Sramaneri: 『Do not say this, do not slander the Buddha, do not misrepresent the Buddha. The Buddha said that the five desires truly obstruct the path. You, Sramaneri, should abandon this evil wrong view.』 When she is taught in this way, if she persists in not abandoning it, she should be taught a second and third time. If she abandons this matter after the second or third teaching, that is good. If she does not abandon it, the Bhikkhunis should say to this Sramaneri: 『Go away, from now on do not say that the Buddha is my teacher, do not walk behind the Bhikkhunis. Other Sramaneris are allowed to stay with the Bhikkhunis for two nights, but you do not have this privilege. Foolish one, go away and disappear, do not stay here.』 If a Bhikkhuni knows that a Sramaneri has been properly expelled, and yet uses her as a servant, and lives with her and speaks with her, it is a Payantika.'
'If a Bhikkhuni...'
，故奪畜生命，波逸提。
「若比丘尼，故令比丘尼生疑悔，作是念：『令是比丘尼乃至少時惱。』波逸提。
「若比丘尼，僧斷事時不與欲起去，波逸提。
「若比丘尼，擊攊比丘尼，波逸提。
「若比丘尼，水中戲，波逸提。(四十)
「若比丘尼，與男子同室宿，波逸提。
「若比丘尼，飲酒，波逸提。
「若比丘尼，輕師，波逸提。
「若比丘尼，自掘地、若使人掘言掘是，波逸提。
「若比丘尼，共諍已默聽，作是念：『諸比丘尼所說我當憶持。』波逸提。
「若比丘尼，受四月自恣請，過是受，除更請、自送請、長請，波逸提。
「若比丘尼，數數犯罪，諸比丘尼如法諫。作如是語：『我不學是戒。當問余比丘尼持法持律者。』波逸提。
「若比丘尼，說戒時作是語：『我今始知是法半月布薩戒經中說。』諸比丘尼知是比丘尼已再三說戒中坐。是比丘尼不以不知故得脫，隨所犯罪如法治，應呵其不知：『汝所作不善，說戒時不一心聽、不著心中。』波逸提。
「若比丘尼，與賊期共道行，從此聚落到彼聚落，波逸提。
「若比丘尼，與男子期共道行，從此聚落到彼聚落，波逸提。(五十)
「若比丘尼，
【現代漢語翻譯】 現代漢語譯本
奪取生物的性命，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）故意使其他比丘尼產生懷疑和後悔，心裡想著：『讓這個比丘尼哪怕是短暫地感到煩惱。』犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）在僧團處理事務時，不表達意願就離開，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）打比丘尼（Bhikkhunī，女性出家人），犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）在水中嬉戲，犯波逸提（Pācittiya，一種罪名）。(四十) 如果比丘尼（Bhikkhunī，女性出家人）與男子同住一室，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）飲酒，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）輕視戒師，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）自己挖掘土地，或者指使他人挖掘並說是自己挖掘的，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）參與爭論后保持沉默聽取，心裡想著：『各位比丘尼（Bhikkhunī，女性出家人）所說的話我都要記住。』犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）接受四個月的自恣（Pavāraṇā，僧團在雨季安居結束時舉行的儀式）邀請，超過這個期限接受，除非有額外的邀請、自己送上的邀請、長期的邀請，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）屢次犯戒，其他比丘尼（Bhikkhunī，女性出家人）如法勸誡。她卻說：『我不學習這些戒律。我要去問其他持戒持律的比丘尼（Bhikkhunī，女性出家人）。』犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）在說戒時說：『我現在才知道這個法在半月布薩（Uposatha，每半月舉行的誦戒儀式）的戒經中說過。』其他比丘尼（Bhikkhunī，女性出家人）知道這個比丘尼（Bhikkhunī，女性出家人）已經多次在說戒時在座。這個比丘尼（Bhikkhunī，女性出家人）不能以不知為理由而免罪，根據所犯的罪行依法處理，並且應該責備她的無知：『你所做的不對，說戒時不用心聽，不放在心上。』犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）與盜賊約定一同趕路，從這個村落到那個村落，犯波逸提（Pācittiya，一種罪名）。 如果比丘尼（Bhikkhunī，女性出家人）與男子約定一同趕路，從這個村落到那個村落，犯波逸提（Pācittiya，一種罪名）。(五十) 如果比丘尼（Bhikkhunī，女性出家人），
【English Translation】 English version
To deprive a living being of life, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) intentionally causes another Bhikkhunī (female monastic) to have doubt and regret, thinking: 'Let this Bhikkhunī (female monastic) be troubled even for a short time,' Pācittiya (a type of offense). If a Bhikkhunī (female monastic) leaves without giving her consent when the Sangha (monastic community) is dealing with a matter, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) strikes another Bhikkhunī (female monastic), Pācittiya (a type of offense). If a Bhikkhunī (female monastic) plays in the water, Pācittiya (a type of offense). (Forty) If a Bhikkhunī (female monastic) sleeps in the same room with a man, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) drinks alcohol, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) disrespects her teacher, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) digs the ground herself, or orders someone else to dig and claims she dug it herself, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) remains silent and listens after participating in a dispute, thinking: 'I will remember what the Bhikkhunīs (female monastics) say,' Pācittiya (a type of offense). If a Bhikkhunī (female monastic) accepts an invitation for the Pavāraṇā (ceremony held at the end of the rainy season retreat) for four months and accepts it beyond that period, except for additional invitations, self-offered invitations, or long-term invitations, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) repeatedly commits offenses, and other Bhikkhunīs (female monastics) admonish her according to the Dharma (teachings) and Vinaya (monastic rules), but she says: 'I will not learn these precepts. I will ask other Bhikkhunīs (female monastics) who uphold the Dharma (teachings) and Vinaya (monastic rules),' Pācittiya (a type of offense). If a Bhikkhunī (female monastic) says during the recitation of the precepts: 'I have only now learned that this rule is mentioned in the precept scripture of the semi-monthly Uposatha (fortnightly observance day),' and the other Bhikkhunīs (female monastics) know that this Bhikkhunī (female monastic) has been present during the recitation of the precepts multiple times, this Bhikkhunī (female monastic) cannot be excused on the grounds of ignorance. She should be dealt with according to the offense committed, and her ignorance should be rebuked: 'What you have done is not good. You do not listen attentively during the recitation of the precepts and do not keep them in mind,' Pācittiya (a type of offense). If a Bhikkhunī (female monastic) makes an agreement with a thief to travel together, from this village to that village, Pācittiya (a type of offense). If a Bhikkhunī (female monastic) makes an agreement with a man to travel together, from this village to that village, Pācittiya (a type of offense). (Fifty) If a Bhikkhunī (female monastic),
無病，為炙故自然火、若使人然，波逸提。
「若比丘尼，若寶等物，若自取、若使人取，除僧坊內及宿處，波逸提。若僧坊內及宿處取寶等物，後有主索應還。是事應爾。
「若比丘尼，半月內浴，除因緣，波逸提。因緣者，病時、作時、行路時、風雨時、熱時，是名因緣。
「若比丘尼，瞋故打比丘尼，波逸提。
「若比丘尼，瞋故以手擬比丘尼，波逸提。
「若比丘尼，故恐怖比丘尼，波逸提。
「若比丘尼，以無根僧伽婆尸沙謗比丘尼，波逸提。
「若比丘尼，語彼比丘尼：『共到諸家，與汝多美飲食。』既到不與，作是言：『汝去。共汝若坐若語不樂，我獨坐獨語樂。』欲令惱故，波逸提。
「若比丘尼，新衣應三種色作幟，若青、若黑、若木蘭。若不以三色作幟，波逸提。
「若比丘尼，為戲笑故，藏比丘尼若衣若缽、若坐具針筒，如是一一生活具，若使人藏，波逸提。(六十)
「若比丘尼，僧斷事時如法與欲竟，后更呵，波逸提。
「若比丘尼，作是語：『諸比丘尼隨知識回僧物與。』波逸提。
「若比丘尼，與比丘、比丘尼、式叉摩那、沙彌、沙彌尼凈施衣，強奪取，波逸提。
「若比丘尼，受他請，食前食后
【現代漢語翻譯】 現代漢語譯本 無病，爲了烤東西而點燃自然火，或者讓人點燃，犯波逸提（Pācittiya，一種戒律名稱）。 若比丘尼（Bhikkhunī，女性出家人），拿取寶物等東西，無論是自己拿取還是讓人拿取，只要不是在僧坊（saṃghārāma，僧侶居住的寺院）內或住宿處，就犯波逸提。如果在僧坊內或住宿處拿取寶物等東西，之後物主來要，應當歸還。事情應當如此處理。 若比丘尼，在半個月內洗澡，除非有因緣，否則犯波逸提。因緣指的是：生病時、工作時、趕路時、颳風下雨時、天氣炎熱時，這些都叫做因緣。 若比丘尼，因為嗔恨而打比丘尼，犯波逸提。 若比丘尼，因為嗔恨而用手比劃威脅比丘尼，犯波逸提。 若比丘尼，故意恐嚇比丘尼，犯波逸提。 若比丘尼，用沒有根據的僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）罪名誹謗比丘尼，犯波逸提。 若比丘尼，對比丘尼說：『一起去各家乞食，我會給你很多美味的食物。』到了之後卻不給，反而說：『你走吧。和你一起坐著或說話都不快樂，我獨自坐著獨自說話才快樂。』想要讓她惱怒，犯波逸提。 若比丘尼，新做的衣服應當用三種顏色做標記，即青色、黑色或木蘭色。如果沒有用這三種顏色做標記，犯波逸提。 若比丘尼，爲了開玩笑，藏起比丘尼的衣服、缽、坐具、針筒，像這樣一件件的生活用具，或者讓人藏起來，犯波逸提。(六十) 若比丘尼，在僧團處理事務時，如法地表達了同意之後，又反過來反對，犯波逸提。 若比丘尼，說這樣的話：『各位比丘尼隨意將僧團的財物分給認識的人。』犯波逸提。 若比丘尼，將乾淨的衣服佈施給比丘（bhikkhu，男性出家人）、比丘尼、式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌（śrāmaṇera，男性的見習出家人）、沙彌尼（śrāmaṇerī，女性的見習出家人），又強行奪回來，犯波逸提。 若比丘尼，接受別人的邀請，在飯前或飯後...
【English Translation】 English version If a Bhikkhunī (female monastic) ignites a natural fire for the purpose of roasting, or causes someone to ignite it, it is a Pācittiya (an offense entailing expiation). If a Bhikkhunī takes valuables or similar items, whether taking them herself or causing someone else to take them, except within the Saṃghārāma (monastery) or lodging, it is a Pācittiya. If she takes valuables or similar items within the Saṃghārāma or lodging, and the owner later demands them, she should return them. This is how the matter should be handled. If a Bhikkhunī bathes within half a month, except for a reason, it is a Pācittiya. The reasons are: when sick, when working, when traveling, when it is windy and rainy, when it is hot. These are called reasons. If a Bhikkhunī strikes another Bhikkhunī out of anger, it is a Pācittiya. If a Bhikkhunī threatens another Bhikkhunī with her hand out of anger, it is a Pācittiya. If a Bhikkhunī deliberately frightens another Bhikkhunī, it is a Pācittiya. If a Bhikkhunī accuses another Bhikkhunī of a Saṃghāvaśeṣa (an offense requiring a meeting of the Sangha) offense without basis, it is a Pācittiya. If a Bhikkhunī says to another Bhikkhunī: 'Let's go to various houses, and I will give you plenty of delicious food.' But after arriving, she does not give it, and instead says: 'You go away. I am not happy sitting or talking with you; I am happy sitting and talking alone.' Intending to annoy her, it is a Pācittiya. If a Bhikkhunī's new robe should have three colors as a mark, namely blue, black, or mauve. If she does not mark it with these three colors, it is a Pācittiya. If a Bhikkhunī, for the sake of joking, hides a Bhikkhunī's robe, bowl, sitting cloth, or needle case, each of these requisites of life, or causes someone to hide them, it is a Pācittiya. (Sixty) If a Bhikkhunī, when the Sangha is deciding a matter, after lawfully giving her consent, later objects, it is a Pācittiya. If a Bhikkhunī says this: 'The Bhikkhunīs freely distribute the Sangha's property to those they know.' It is a Pācittiya. If a Bhikkhunī gives a clean robe as a gift to a bhikkhu (male monastic), Bhikkhunī, śikṣamāṇā (a female novice undergoing training), śrāmaṇera (male novice), or śrāmaṇerī (female novice), and then forcibly takes it back, it is a Pācittiya. If a Bhikkhunī accepts an invitation from another, before or after the meal...
行到諸家，不近白余比丘尼，除因緣。波逸提。因緣者，衣時，是名因緣。
「若比丘尼，以兜羅貯坐臥具，波逸提。
「若比丘尼，自作坐臥繩床木床，足應高修伽陀八指，除入梐。若過，波逸提。
「若比丘尼，用骨牙角作針筒，波逸提。
「若比丘尼，作修伽陀衣量衣、若過，波逸提。修伽陀衣量者，長九修伽陀磔手、廣六磔手，是名修伽陀衣量。
「若比丘尼，知檀越欲與僧物，回與餘人，波逸提。
「若比丘尼，啖蒜，波逸提。(七十)
「若比丘尼，以手拍女根，波逸提。
「若比丘尼，作男根內女根中，波逸提。
「若比丘尼，以水洗女根，應用二指齊一節。若過，波逸提。
「若比丘尼，剃腋下、隱處毛，波逸提。
「若比丘尼，與比丘獨屏處共立共語，波逸提。
「若比丘尼，與白衣及外道獨屏處共立共語，波逸提。
「若比丘尼，與比丘獨露處共立共語，波逸提。
「若比丘尼，與白衣及外道獨露處共立共語，波逸提。
「若比丘尼，與比丘獨街巷中共立耳語，遣伴比丘尼令遠去，波逸提。
「若比丘尼，與白衣及外道獨行巷中共立耳語，遣伴比丘尼令遠去，波逸提。(八十)
「
【現代漢語翻譯】 現代漢語譯本 『行到各家時，除非有特殊因緣，否則不應接近白余比丘尼（Bhikshuni，女性出家人）。違者，波逸提（Payantika，一種罪名）。特殊因緣指的是縫製衣服的時候。』
『若比丘尼，使用兜羅（Tula，棉花）填充坐具或臥具，違者，波逸提。』
『若比丘尼，自己製作繩床或木床，床腳的高度應按照修伽陀（Sugata，佛陀的稱號）的標準，不超過八指的長度，除非是爲了嵌入床梐（床的橫木）。若超過，違者，波逸提。』
『若比丘尼，使用骨、牙、角製作針筒，違者，波逸提。』
『若比丘尼，製作的衣服超過修伽陀（Sugata，佛陀的稱號）規定的尺寸，違者，波逸提。修伽陀衣量指的是，長度為九修伽陀磔手（佛陀的伸展手臂長度），寬度為六磔手。這被稱為修伽陀衣量。』
『若比丘尼，明知檀越（Danapati，施主）想要供養僧團的物品，卻轉送給其他人，違者，波逸提。』
『若比丘尼，食用大蒜，違者，波逸提。（七十）』
『若比丘尼，用手拍打自己的女根，違者，波逸提。』
『若比丘尼，將男根放入女根中，違者，波逸提。』
『若比丘尼，用水清洗女根，應該使用兩根手指，深度不超過一節。若超過，違者，波逸提。』
『若比丘尼，剃除腋下或私處的毛髮，違者，波逸提。』
『若比丘尼，與比丘（Bhikshu，男性出家人）在隱蔽的地方單獨站立或交談，違者，波逸提。』
『若比丘尼，與在家居士或外道在隱蔽的地方單獨站立或交談，違者，波逸提。』
『若比丘尼，與比丘（Bhikshu，男性出家人）在公開的地方單獨站立或交談，違者，波逸提。』
『若比丘尼，與在家居士或外道在公開的地方單獨站立或交談，違者，波逸提。』
『若比丘尼，與比丘（Bhikshu，男性出家人）在街道或巷弄中單獨站立並耳語，並讓同伴比丘尼走遠，違者，波逸提。』
『若比丘尼，與在家居士或外道在街道或巷弄中單獨站立並耳語，並讓同伴比丘尼走遠，違者，波逸提。（八十）』
【English Translation】 English version 『When going to various houses, a Bhikkhuni (Bhikshuni, female monastic) should not approach a Baiyu Bhikkhuni, except for a specific reason. If she does, it is a Payantika (Payantika, an offense). The specific reason refers to the time for making clothes.』
『If a Bhikkhuni uses Tula (Tula, cotton) to stuff sitting or sleeping mats, it is a Payantika.』
『If a Bhikkhuni makes a rope bed or a wooden bed herself, the legs should be no higher than eight Sugata (Sugata, an epithet of the Buddha) finger-widths, except for the insertion of bed rails. If it exceeds this, it is a Payantika.』
『If a Bhikkhuni makes a needle case from bone, ivory, or horn, it is a Payantika.』
『If a Bhikkhuni makes a robe that exceeds the Sugata (Sugata, an epithet of the Buddha) measure, it is a Payantika. The Sugata measure for a robe is nine Sugata spans (the length of the Buddha's outstretched arm) in length and six spans in width. This is called the Sugata robe measure.』
『If a Bhikkhuni knows that a Danapati (Danapati, donor) intends to give something to the Sangha (Sangha, monastic community), but redirects it to someone else, it is a Payantika.』
『If a Bhikkhuni eats garlic, it is a Payantika. (Seventieth)』
『If a Bhikkhuni strikes her own female organ with her hand, it is a Payantika.』
『If a Bhikkhuni inserts a male organ into a female organ, it is a Payantika.』
『If a Bhikkhuni washes her female organ with water, she should use two fingers to a depth of no more than one joint. If it exceeds this, it is a Payantika.』
『If a Bhikkhuni shaves the hair under her armpits or in her private area, it is a Payantika.』
『If a Bhikkhuni stands or talks with a Bhikshu (Bhikshu, male monastic) alone in a secluded place, it is a Payantika.』
『If a Bhikkhuni stands or talks with a layperson or a non-Buddhist alone in a secluded place, it is a Payantika.』
『If a Bhikkhuni stands or talks with a Bhikshu (Bhikshu, male monastic) alone in an open place, it is a Payantika.』
『If a Bhikkhuni stands or talks with a layperson or a non-Buddhist alone in an open place, it is a Payantika.』
『If a Bhikkhuni stands and whispers with a Bhikshu (Bhikshu, male monastic) alone in a street or alley, and sends her companion Bhikkhuni away, it is a Payantika.』
『If a Bhikkhuni stands and whispers with a layperson or a non-Buddhist alone in a street or alley, and sends her companion Bhikkhuni away, it is a Payantika. (Eightieth)』
若比丘尼，裸形洗浴，波逸提。
「若比丘尼，離水，浴衣行，波逸提。
「若比丘尼，比丘尼得新衣，先以供養，便不復還，波逸提。
「若比丘尼，遮僧分衣，波逸提。
「若比丘尼，撤比丘尼衣已，無病過四五日不成，波逸提。
「若比丘尼，離五衣行，波逸提。
「若比丘尼，以比丘尼衣與白衣及外道女，波逸提。
「若比丘尼，斷施人物與僧，波逸提。
「若比丘尼，護惜他家，波逸提。
「若比丘尼，不安居，波逸提。(九十)
「若比丘尼，不依比丘眾安居，波逸提。
「若比丘尼，于安居內遊行，波逸提。
「若比丘尼，安居竟不從比丘僧請見聞疑罪，波逸提。
「若比丘尼，就安居請竟，一宿不去，波逸提。
「若比丘尼，於國內恐怖處，無所依怙而獨行者，波逸提。
「若比丘尼，出國境恐怖處，無所依怙而獨行者，波逸提。
「若比丘尼安居竟，不付囑精舍出行者，波逸提。
「若比丘尼安居竟，不捨精舍還主去者，波逸提。
「若比丘尼，種種游看，波逸提。
「若比丘尼，半月不于僧中乞教誡師，波逸提。(一百)
「若比丘尼，入有比丘住處，見比丘不
【現代漢語翻譯】 現代漢語譯本 如果比丘尼（Bhikkhuni，佛教女出家人）裸體洗澡，犯波逸提（Payantika，一種較輕的罪）。 如果比丘尼離開水邊，穿著浴衣行走，犯波逸提。 如果比丘尼得到新衣服，先拿去供養，之後卻不再歸還，犯波逸提。 如果比丘尼阻止僧團分配衣服，犯波逸提。 如果比丘尼拿走其他比丘尼的衣服，沒有生病卻超過四五天不歸還，犯波逸提。 如果比丘尼不穿五衣（panchavastra，比丘尼應穿的五種僧衣）出行，犯波逸提。 如果比丘尼將比丘尼的衣服給予在家婦女或外道女，犯波逸提。 如果比丘尼斷絕施捨給僧團的物品，犯波逸提。 如果比丘尼袒護其他人家，犯波逸提。 如果比丘尼不安居（varsa，雨季的三個月閉關修行），犯波逸提。(九十) 如果比丘尼不安住在比丘僧團附近安居，犯波逸提。 如果比丘尼在安居期間**，犯波逸提。 如果比丘尼安居結束后，不向比丘僧團請求指出她的見聞疑罪，犯波逸提。 如果比丘尼在安居前請求結束后，住了一夜不離開，犯波逸提。 如果比丘尼在國境內恐怖的地方，沒有依靠獨自行走，犯波逸提。 如果比丘尼在國境外恐怖的地方，沒有依靠獨自行走，犯波逸提。 如果比丘尼安居結束后，不將精舍（vihara，僧侶住所）託付給他人就出行，犯波逸提。 如果比丘尼安居結束后，不將精舍歸還給主人就離開，犯波逸提。 如果比丘尼到處遊玩觀賞，犯波逸提。 如果比丘尼半個月不從僧團中請求教誡師，犯波逸提。(一百) 如果比丘尼進入有比丘居住的地方，看見比丘不
【English Translation】 English version If a Bhikkhuni (Buddhist nun), bathes naked, it is a Payantika (a minor offense). If a Bhikkhuni, having left the water, walks about wearing a bathing cloth, it is a Payantika. If a Bhikkhuni, having obtained a new garment, first offers it (to someone) and then does not return it, it is a Payantika. If a Bhikkhuni, obstructs the Sangha (monastic community) from distributing robes, it is a Payantika. If a Bhikkhuni, having taken a Bhikkhuni's robe, without illness, keeps it for more than four or five days without returning it, it is a Payantika. If a Bhikkhuni, goes about without the five robes (panchavastra, the five robes a Bhikkhuni should wear), it is a Payantika. If a Bhikkhuni, gives a Bhikkhuni's robe to a laywoman or a female adherent of another sect, it is a Payantika. If a Bhikkhuni, cuts off (prevents) things given to the Sangha, it is a Payantika. If a Bhikkhuni, protects another's family, it is a Payantika. If a Bhikkhuni, does not observe the Retreat (varsa, the three-month rainy season retreat), it is a Payantika. (Ninety) If a Bhikkhuni, does not dwell in dependence on a Bhikkhu Sangha (community of monks) during the Retreat, it is a Payantika. If a Bhikkhuni, during the Retreat, **, it is a Payantika. If a Bhikkhuni, having completed the Retreat, does not ask the Bhikkhu Sangha for admonition regarding what has been seen, heard, and suspected, it is a Payantika. If a Bhikkhuni, having asked (for admonition) at the end of the Retreat, stays for one night without leaving, it is a Payantika. If a Bhikkhuni, in a frightening place within the country, walks alone without support, it is a Payantika. If a Bhikkhuni, in a frightening place outside the country, walks alone without support, it is a Payantika. If a Bhikkhuni, having completed the Retreat, goes forth without entrusting the Vihara (monastery) to someone, it is a Payantika. If a Bhikkhuni, having completed the Retreat, leaves without returning the Vihara to its owner, it is a Payantika. If a Bhikkhuni, wanders about looking at various things, it is a Payantika. If a Bhikkhuni, does not request a preceptor from the Sangha every half-month, it is a Payantika. (One hundred) If a Bhikkhuni, enters a place where Bhikkhus are dwelling, and seeing a Bhikkhu does not
白，除急難時，波逸提。
「若比丘尼，不滿十二歲畜眷屬，波逸提。
「若比丘尼，滿十二歲，僧不與作畜眾羯磨，畜眾者，波逸提。
「若比丘尼，與未滿十二歲已嫁女受具足戒，波逸提。
「若比丘尼，滿十二歲已嫁女，僧不作羯磨，與受具足戒，波逸提。
「若比丘尼，與未滿十八歲童女受學戒，波逸提。
「若比丘尼，雖滿十八歲童女，僧不作羯磨，與受學戒，波逸提。
「若比丘尼，語白衣歸女：『先與我衣，我當度汝。』波逸提。
「若比丘尼，諸比丘尼語言：『如佛所說，應與作畜眾羯磨。汝無是事。』便呵諸比丘尼者，波逸提。
「若比丘尼，教誡及羯磨時不往聽，波逸提。(一百一十)
「若比丘尼，式叉摩那滿二歲無難，不與受具足戒，語言：『汝且學是戒。』波逸提。
「若比丘尼，度淫女，波逸提。
「若比丘尼，與未滿二歲學戒尼受具足戒，波逸提。
「若比丘尼，滿二歲學戒尼，僧不作羯磨，與受具足戒，波逸提。
「若比丘尼，與滿二歲學戒尼不學戒，受具足戒，波逸提。
「若比丘尼，與懷妊女受具足戒，波逸提。
「若比丘尼，與新產婦受具足戒，波逸提。
「若
【現代漢語翻譯】 現代漢語譯本： 『白』（告知），除非緊急危難之時，否則觸犯波逸提（一種輕罪）。 『如果比丘尼（女性出家人）收養不滿十二歲的侍女，觸犯波逸提。』 『如果比丘尼收養已滿十二歲的侍女，但僧團沒有舉行收養羯磨（一種僧團儀式），觸犯波逸提。』 『如果比丘尼為未滿十二歲已出嫁的女子授具足戒（成為正式比丘尼的戒律），觸犯波逸提。』 『如果比丘尼為已滿十二歲已出嫁的女子授具足戒，但僧團沒有舉行羯磨，觸犯波逸提。』 『如果比丘尼為未滿十八歲的童女授學戒（預備成為比丘尼的戒律），觸犯波逸提。』 『如果比丘尼為雖已滿十八歲但仍是童女者授學戒，但僧團沒有舉行羯磨，觸犯波逸提。』 『如果比丘尼對前來歸依的在家女子說：『先給我衣服，我就度你出家。』觸犯波逸提。』 『如果比丘尼對比丘尼們說：『如佛所說，應該舉行收養羯磨。你們沒有做這件事。』因而呵斥其他比丘尼，觸犯波逸提。』 『如果比丘尼在教誡或羯磨時不去聽聞，觸犯波逸提。（第一百一十條）』 『如果比丘尼，式叉摩那（預備比丘尼）已滿兩年且沒有遮難（成為比丘尼的障礙），卻不為她授具足戒，反而說：『你先學這些戒律吧。』觸犯波逸提。』 『如果比丘尼，度**（此處原文可能缺失，指代不明），觸犯波逸提。』 『如果比丘尼為未滿兩年的學戒女授具足戒，觸犯波逸提。』 『如果比丘尼為已滿兩年的學戒女授具足戒，但僧團沒有舉行羯磨，觸犯波逸提。』 『如果比丘尼為已滿兩年的學戒女授具足戒，但她沒有學習戒律，觸犯波逸提。』 『如果比丘尼為懷孕的女子授具足戒，觸犯波逸提。』 『如果比丘尼為剛生產的婦女授具足戒，觸犯波逸提。』
【English Translation】 English version: 『To announce (Bai), except in times of urgent need, is a Pacittiya (a minor offense).』 『If a Bhikkhuni (female monastic) keeps a dependent who is under twelve years old, it is a Pacittiya.』 『If a Bhikkhuni keeps a dependent who is twelve years old or older, but the Sangha (monastic community) does not perform the act of keeping (a Kammavācanā, a formal act of the Sangha), it is a Pacittiya.』 『If a Bhikkhuni gives full ordination (Upasampadā, the rite of becoming a fully ordained Bhikkhuni) to a married girl who is under twelve years old, it is a Pacittiya.』 『If a Bhikkhuni gives full ordination to a married girl who is twelve years old or older, but the Sangha does not perform the Kammavācanā, it is a Pacittiya.』 『If a Bhikkhuni gives the training precepts (Sikkhamānā precepts, precepts for a female novice) to a maiden who is under eighteen years old, it is a Pacittiya.』 『If a Bhikkhuni gives the training precepts to a maiden who is eighteen years old or older, but the Sangha does not perform the Kammavācanā, it is a Pacittiya.』 『If a Bhikkhuni says to a laywoman who comes to seek refuge: 『First give me robes, and I will ordain you,』 it is a Pacittiya.』 『If a Bhikkhuni says to other Bhikkhunis: 『As the Buddha has said, the act of keeping should be performed. You have not done this,』 and thus scolds the other Bhikkhunis, it is a Pacittiya.』 『If a Bhikkhuni does not go to listen during instruction or Kammavācanā, it is a Pacittiya. (One hundred and tenth)』 『If a Bhikkhuni, when a Sikkhamānā (a female trainee) has completed two years and has no impediments (to becoming a Bhikkhuni), does not give her full ordination, but says: 『You should first learn these precepts,』 it is a Pacittiya.』 『If a Bhikkhuni ordains a ** (the original text may be missing here, referring to an unclear subject), it is a Pacittiya.』 『If a Bhikkhuni gives full ordination to a female trainee who has not completed two years of training, it is a Pacittiya.』 『If a Bhikkhuni gives full ordination to a female trainee who has completed two years of training, but the Sangha does not perform the Kammavācanā, it is a Pacittiya.』 『If a Bhikkhuni gives full ordination to a female trainee who has completed two years of training, but she has not learned the precepts, it is a Pacittiya.』 『If a Bhikkhuni gives full ordination to a pregnant woman, it is a Pacittiya.』 『If a Bhikkhuni gives full ordination to a woman who has just given birth, it is a Pacittiya.』
比丘尼，年年與弟子受具足戒，波逸提。
「若比丘尼，異宿與弟子受具足戒，波逸提。
「若比丘尼，新受具足戒，不六年依承和上、若使人依承者，波逸提。(一百二十)
「若比丘尼，畜弟子，六年中不自攝取、不教人攝取，波逸提。
「若比丘尼，畜弟子，不自將、不使人將離本處五六由旬，波逸提。
「若比丘尼，同學病，不自看、不教人看，波逸提。
「若比丘尼，度屬人婦女，波逸提。
「若比丘尼，度長病女人，波逸提。
「若比丘尼，度屬夫婦人，波逸提。
「若比丘尼，度負債女人，波逸提。
「若比丘尼，與男子闇處共立共語，波逸提。
「若比丘尼，不語主人輒坐其座，波逸提。
「若比丘尼，自手與白衣及外道男子食，波逸提。(一百三十)
「若比丘尼，向白衣說比丘過，波逸提。
「若比丘尼，與人斗已，自打啼哭，波逸提。
「若比丘尼，不諦了人語，妄瞋他，波逸提。
「若比丘尼自咒誓實以咒彼。波逸提。
「若比丘尼，擲屎尿于籬墻外、若使人擲，波逸提。
「若比丘尼，擲糞掃及殘食于籬墻外、若使人擲，波逸提。
「若比丘尼，于生草上大小便
【現代漢語翻譯】 現代漢語譯本 比丘尼（Bhikkhuni，女性出家人），每年都和弟子一起舉行受具足戒儀式，觸犯波逸提（Payantika，一種輕罪）。 如果比丘尼（Bhikkhuni），在不同的住所和弟子一起舉行受具足戒儀式，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），新受具足戒后，六年內不依靠尼和上（Upajjhaya，戒師）的指導，或者讓人不依靠尼和上的指導，觸犯波逸提（Payantika）。(一百二十) 如果比丘尼（Bhikkhuni），收養弟子，六年中不親自管束，也不教別人管束，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），收養弟子，不親自帶，也不讓人帶離原來的地方五六由旬（Yojana，古印度長度單位），觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），同學（指同爲比丘尼）生病，不親自照顧，也不教別人照顧，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），為有歸屬的人的婦女授戒，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），為長期生病的女人授戒，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），為有丈夫的女人授戒，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），為欠債的女人授戒，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），在黑暗的地方和男子一起站立、交談，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），不告訴主人就擅自坐在他的座位上，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），親手給在家居士以及外道男子食物，觸犯波逸提（Payantika）。(一百三十) 如果比丘尼（Bhikkhuni），向在家居士說比丘的過失，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），與人爭鬥后，自己打自己並啼哭，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），不仔細聽清楚別人的話，就無緣無故地生氣，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni）自己發誓詛咒，實際上也用咒語詛咒對方，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），把屎尿扔到籬笆墻外，或者讓人扔，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），把糞便垃圾以及殘羹剩飯扔到籬笆墻外，或者讓人扔，觸犯波逸提（Payantika）。 如果比丘尼（Bhikkhuni），在生長的草上大小便
【English Translation】 English version If a Bhikkhuni (female monastic) ordains a disciple with the full ordination every year, she commits a Payantika (a minor offense). If a Bhikkhuni (female monastic) ordains a disciple with the full ordination while staying in a different residence, she commits a Payantika. If a Bhikkhuni (female monastic), newly fully ordained, does not rely on the guidance of an Upajjhaya (preceptor) for six years, or causes someone not to rely on the guidance of an Upajjhaya, she commits a Payantika. (One hundred and twenty) If a Bhikkhuni (female monastic) takes on a disciple and does not personally supervise her or teach others to supervise her for six years, she commits a Payantika. If a Bhikkhuni (female monastic) takes on a disciple and does not personally take her, or have someone take her, five or six Yojana (ancient Indian unit of distance) away from her original place, she commits a Payantika. If a Bhikkhuni (female monastic)'s fellow nun is sick, and she does not personally care for her or teach others to care for her, she commits a Payantika. If a Bhikkhuni (female monastic) ordains a woman who belongs to someone, she commits a Payantika. If a Bhikkhuni (female monastic) ordains a woman with a chronic illness, she commits a Payantika. If a Bhikkhuni (female monastic) ordains a woman who belongs to a husband, she commits a Payantika. If a Bhikkhuni (female monastic) ordains a woman who is in debt, she commits a Payantika. If a Bhikkhuni (female monastic) stands and talks with a man in a dark place, she commits a Payantika. If a Bhikkhuni (female monastic) sits on someone's seat without telling the owner, she commits a Payantika. If a Bhikkhuni (female monastic) personally gives food to a layman or a male follower of another religion, she commits a Payantika. (One hundred and thirty) If a Bhikkhuni (female monastic) tells a layman about the faults of a Bhikkhu (male monastic), she commits a Payantika. If a Bhikkhuni (female monastic) fights with someone, then hits herself and cries, she commits a Payantika. If a Bhikkhuni (female monastic) does not listen carefully to what someone says and gets angry for no reason, she commits a Payantika. If a Bhikkhuni (female monastic) makes a vow to curse someone and actually curses them with a spell, she commits a Payantika. If a Bhikkhuni (female monastic) throws excrement or urine outside the fence or wall, or has someone throw it, she commits a Payantika. If a Bhikkhuni (female monastic) throws garbage or leftover food outside the fence or wall, or has someone throw it, she commits a Payantika. If a Bhikkhuni (female monastic) urinates or defecates on growing grass
，波逸提。
「若比丘尼，擲糞掃、殘食生草上，波逸提。
「若比丘尼，于有食家宿，波逸提。
「若比丘尼，若比丘如法問不答，波逸提。(一百四十)
「若比丘尼，乘乘行，波逸提。
「若比丘尼，著革屣捉蓋行來，波逸提。
「若比丘尼，捉水瓶及扇立比丘前、若給水若扇，波逸提。
「若比丘尼，誦治病經方，波逸提。
「若比丘尼，教他誦治病經方，波逸提。
「若比丘尼，為人治病以為生業，波逸提。
「若比丘尼，教他治病以為生業，波逸提。
「若比丘尼，以飲食故為白衣家作，波逸提。
「若比丘尼，共白衣及外道婦女同衣臥，波逸提。
「若比丘尼，與比丘尼、式叉摩那、沙彌尼同衣臥，波逸提。(一百五十)
「若比丘尼，與白衣及外道婦女更相覆眠，波逸提。
「若比丘尼，與比丘尼、式叉摩那、沙彌尼更相覆眠，波逸提。
「若比丘尼，以香涂身，波逸提。
「若比丘尼，無病，以澤枯揩身，波逸提。
「若比丘尼，畜華鬘若著，波逸提。
「若比丘尼，著寶腰絡，波逸提。
「若比丘尼，著裨身衣，波逸提。
「若比丘，尼畜種種嚴身具，波
【現代漢語翻譯】 現代漢語譯本 波逸提（Pācittiya，一種戒律的名稱）。
『如果比丘尼（Bhikkhunī，佛教女性出家眾）將糞掃、殘食扔到生草上，犯波逸提。』
『如果比丘尼在有食物的人家過夜，犯波逸提。』
『如果比丘尼對比丘（Bhikkhu，佛教男性出家眾）如法提出的問題不回答，犯波逸提。（一百四十）』
『如果比丘尼乘坐交通工具出行，犯波逸提。』
『如果比丘尼穿著革履、拿著傘出行，犯波逸提。』
『如果比丘尼拿著水瓶或扇子站在比丘前面，或者給比丘遞水或扇風，犯波逸提。』
『如果比丘尼唸誦治療疾病的經文或藥方，犯波逸提。』
『如果比丘尼教他人唸誦治療疾病的經文或藥方，犯波逸提。』
『如果比丘尼為人治病作為謀生手段，犯波逸提。』
『如果比丘尼教他人治病作為謀生手段，犯波逸提。』
『如果比丘尼爲了食物的緣故為在家居士（白衣）家做事，犯波逸提。』
『如果比丘尼與在家居士或外道婦女同蓋一床被子睡覺，犯波逸提。』
『如果比丘尼與比丘尼、式叉摩那（Sikṣamāṇā，預備沙彌尼）、沙彌尼（Śrāmaṇerikā，小比丘尼）同蓋一床被子睡覺，犯波逸提。（一百五十）』
『如果比丘尼與在家居士或外道婦女互相覆蓋著睡覺，犯波逸提。』
『如果比丘尼與比丘尼、式叉摩那、沙彌尼互相覆蓋著睡覺，犯波逸提。』
『如果比丘尼用香塗抹身體，犯波逸提。』
『如果比丘尼沒有生病，用粗糙的材料擦拭身體，犯波逸提。』
『如果比丘尼持有或佩戴花鬘，犯波逸提。』
『如果比丘尼佩戴寶貴的腰帶，犯波逸提。』
『如果比丘尼穿著襯裙，犯波逸提。』
『如果比丘尼持有各種裝飾身體的物品，波逸
【English Translation】 English version Pācittiya (A category of monastic rules).
『If a Bhikkhunī (Buddhist nun) throws away sweepings, leftover food on growing grass, it is a Pācittiya.』
『If a Bhikkhunī stays overnight in a house where there is food, it is a Pācittiya.』
『If a Bhikkhunī does not answer a question properly asked by a Bhikkhu (Buddhist monk), it is a Pācittiya. (140)』
『If a Bhikkhunī travels by vehicle, it is a Pācittiya.』
『If a Bhikkhunī walks around wearing leather shoes and holding an umbrella, it is a Pācittiya.』
『If a Bhikkhunī stands in front of a Bhikkhu holding a water bottle or a fan, or gives water or fans the Bhikkhu, it is a Pācittiya.』
『If a Bhikkhunī recites medical scriptures or formulas, it is a Pācittiya.』
『If a Bhikkhunī teaches others to recite medical scriptures or formulas, it is a Pācittiya.』
『If a Bhikkhunī treats people as a means of livelihood, it is a Pācittiya.』
『If a Bhikkhunī teaches others to treat people as a means of livelihood, it is a Pācittiya.』
『If a Bhikkhunī works for a layperson』s (white-clothed person) family for the sake of food, it is a Pācittiya.』
『If a Bhikkhunī sleeps under the same blanket with a layperson or a female follower of another religion, it is a Pācittiya.』
『If a Bhikkhunī sleeps under the same blanket with a Bhikkhunī, a Sikṣamāṇā (female trainee monastic), or a Śrāmaṇerikā (novice nun), it is a Pācittiya. (150)』
『If a Bhikkhunī sleeps covering each other with a layperson or a female follower of another religion, it is a Pācittiya.』
『If a Bhikkhunī sleeps covering each other with a Bhikkhunī, a Sikṣamāṇā, or a Śrāmaṇerikā, it is a Pācittiya.』
『If a Bhikkhunī applies perfume to her body, it is a Pācittiya.』
『If a Bhikkhunī, without being ill, rubs her body with rough material, it is a Pācittiya.』
『If a Bhikkhunī possesses or wears a garland of flowers, it is a Pācittiya.』
『If a Bhikkhunī wears a jeweled waistband, it is a Pācittiya.』
『If a Bhikkhunī wears an underskirt, it is a Pācittiya.』
『If a Bhikkhunī possesses various ornaments for the body, it is a Pācitt
逸提。
「若比丘尼，畜皮，波逸提。
「若比丘尼，髮長，波逸提。(一百六十)
「若比丘尼，著嚴身具，波逸提。
「若比丘尼，為他作嚴身具，波逸提。
「若比丘尼，績縷，波逸提。
「若比丘尼，不問白衣輒在其家敷臥具住，波逸提。
「若比丘尼，至白衣家敷其坐臥具、若使人敷，去時不自舉、不教人舉，波逸提。
「若比丘尼，自煮生物作食，波逸提。
「若比丘尼，先聽住后慎誘者，波逸提。
「若比丘尼不白僧輒使男子治病。波逸提。
「若比丘尼，夜輒開都門出，不語余比丘尼令閉，波逸提。
「若比丘尼，白衣不喚非時入其家，波逸提。(一百七十)
「若比丘尼，受請，主人未唱隨意，食者，波逸提。
「若比丘尼，被驅出羯磨，不去者，波逸提。
「若比丘尼，僧如法集會，不即往，波逸提。
「若比丘尼，觀歌舞作伎，波逸提。
「若比丘尼，往邊地，波逸提。
「若比丘尼，度二根人，波逸提。
「若比丘尼，度二道合作一道女人，波逸提。
「若比丘尼，度常有月水女人，波逸提。
「若比丘尼，見比丘不起不禮不請坐，波逸提。
【現代漢語翻譯】 現代漢語譯本 逸提。
『如果比丘尼（bhikkhuni，佛教女出家人）擁有皮革，犯波逸提（pācittiya，一種輕罪）。』
『如果比丘尼頭髮過長，犯波逸提。（一百六十）』
『如果比丘尼佩戴裝飾品，犯波逸提。』
『如果比丘尼為他人制作裝飾品，犯波逸提。』
『如果比丘尼紡線，犯波逸提。』
『如果比丘尼未經允許，擅自在俗人家中鋪設床鋪居住，犯波逸提。』
『如果比丘尼到俗人家中鋪設坐臥用具，或者指使他人鋪設，離開時自己不收拾，也不教別人收拾，犯波逸提。』
『如果比丘尼親自烹煮生物作為食物，犯波逸提。』
『如果比丘尼先允許入住，之後又進行引誘，犯波逸提。』
『如果比丘尼不稟告僧團，擅自讓男子治療疾病，犯波逸提。』
『如果比丘尼在夜間擅自打開城門外出，不告知其他比丘尼關門，犯波逸提。』
『如果比丘尼在沒有受到俗人邀請的情況下，于非用餐時間進入其家，犯波逸提。（一百七十）』
『如果比丘尼接受邀請，主人沒有示意隨意，就擅自食用，犯波逸提。』
『如果比丘尼被驅逐出羯磨（kamma，業，行為），仍然不離開，犯波逸提。』
『如果比丘尼僧團如法進行**（原文如此，可能指某種僧團儀式或行為），不立即前往，犯波逸提。』
『如果比丘尼觀看歌舞表演，犯波逸提。』
『如果比丘尼前往邊遠地區，犯波逸提。』
『如果比丘尼為兩性人授戒，犯波逸提。』
『如果比丘尼為具有兩種性器官而結合成一種性別的女人授戒，犯波逸提。』
『如果比丘尼為經常有月經的女人授戒，犯波逸提。』
『如果比丘尼見到比丘（bhikkhu，佛教男出家人）不起身、不敬禮、不請坐，犯波逸提。』
【English Translation】 English version Iti.
'If a bhikkhuni (Buddhist nun) possesses leather, it is a pācittiya (a minor offense).'
'If a bhikkhuni has long hair, it is a pācittiya. (One hundred and sixty)'
'If a bhikkhuni wears ornaments, it is a pācittiya.'
'If a bhikkhuni makes ornaments for another, it is a pācittiya.'
'If a bhikkhuni spins thread, it is a pācittiya.'
'If a bhikkhuni, without asking permission from a layperson, lays out bedding and stays in their house, it is a pācittiya.'
'If a bhikkhuni goes to a layperson's house, lays out seating or bedding, or has someone else lay it out, and does not pick it up herself when leaving, nor instruct someone else to pick it up, it is a pācittiya.'
'If a bhikkhuni personally cooks living beings for food, it is a pācittiya.'
'If a bhikkhuni first allows someone to stay and then entices them, it is a pācittiya.'
'If a bhikkhuni, without informing the Sangha (monastic community), has a man treat an illness, it is a pācittiya.'
'If a bhikkhuni opens the city gate at night and goes out without telling the other bhikkhunis to close it, it is a pācittiya.'
'If a bhikkhuni enters a layperson's house at an improper time without being invited, it is a pācittiya. (One hundred and seventy)'
'If a bhikkhuni, having accepted an invitation, eats without being given permission by the host, it is a pācittiya.'
'If a bhikkhuni is expelled by a kamma (act, deed, ritual) and does not leave, it is a pācittiya.'
'If a bhikkhuni, when the Sangha performs a lawful ** (original text, possibly referring to a monastic ritual or action), does not go immediately, it is a pācittiya.'
'If a bhikkhuni watches singing and dancing performances, it is a pācittiya.'
'If a bhikkhuni goes to a border region, it is a pācittiya.'
'If a bhikkhuni ordains a hermaphrodite, it is a pācittiya.'
'If a bhikkhuni ordains a woman with two sexual organs that have been combined into one, it is a pācittiya.'
'If a bhikkhuni ordains a woman who constantly has menstruation, it is a pācittiya.'
'If a bhikkhuni does not rise, does not pay respect, and does not offer a seat when seeing a bhikkhu (Buddhist monk), it is a pācittiya.'
「若比丘尼，燒隱處毛，波逸提。(一百八十)
「若比丘尼，不著僧祇支入白衣家，波逸提。
「若比丘尼，與白衣對坐臨身相近說法，波逸提。
「若比丘尼，自歌舞，波逸提。
「若比丘尼，遮受迦絺那衣，波逸提。
「若比丘尼，遮舍迦絺那衣，波逸提。
「若比丘尼，不白比丘輒問義者，波逸提。
「若比丘尼，以男子不凈自內形中，波逸提。
「若比丘尼，作外道事火法然火，波逸提。
「若比丘尼，在有人處浴，波逸提。
「若比丘尼，誦外道咒術、若教人誦，波逸提。(一百九十)
「若比丘尼，一眾授具足戒，波逸提。
「若比丘尼，自作畜眾羯磨，波逸提。
「若比丘尼，自作二歲學戒羯磨，波逸提。
「若比丘尼，自受二歲學戒，波逸提。
「若比丘尼，作二歲學戒竟，羯磨經宿乃授具足戒，波逸提。
「若比丘尼，作二歲學戒羯磨竟，經宿乃授其學戒，波逸提。
「若比丘尼，自織作衣著，波逸提。
「若比丘尼，國內恐怖處於中游行，波逸提。
「若比丘尼，自作己像、若使人作，波逸提。
「若比丘尼，莊嚴女人，波逸提。(二百)
「若比丘尼
【現代漢語翻譯】 現代漢語譯本 『若有比丘尼燒燬自己的隱處毛髮，犯波逸提罪。』(一百八十) 『若有比丘尼不穿著僧祇支（Samghati，一種僧侶的覆肩衣）進入在家居士的家中，犯波逸提罪。』 『若有比丘尼與在家居士相對而坐，身體靠近地為他們說法，犯波逸提罪。』 『若有比丘尼自己唱歌跳舞，犯波逸提罪。』 『若有比丘尼阻止接受迦絺那衣（Kathina，雨季結束時僧侶接受的佈施衣物），犯波逸提罪。』 『若有比丘尼阻止捨棄迦絺那衣，犯波逸提罪。』 『若有比丘尼不稟告比丘就擅自去問佛法要義，犯波逸提罪。』 『若有比丘尼用男子的不凈之物放入自己的身體內，犯波逸提罪。』 『若有比丘尼做外道的事，如行火供等，犯波逸提罪。』 『若有比丘尼在有人的地方洗澡，犯波逸提罪。』 『若有比丘尼唸誦外道的咒語或教他人唸誦，犯波逸提罪。』(一百九十) 『若有比丘尼在一個僧團中同時授予多人具足戒（Upasampada，完整的比丘尼戒），犯波逸提罪。』 『若有比丘尼自己進行畜眾羯磨（Sanghakarma，僧團的事務處理），犯波逸提罪。』 『若有比丘尼自己進行二年學戒羯磨，犯波逸提罪。』 『若有比丘尼自己接受二年學戒，犯波逸提罪。』 『若有比丘尼在完成二年學戒羯磨后，經過一夜才授予具足戒，犯波逸提罪。』 『若有比丘尼在完成二年學戒羯磨后，經過一夜才授予學戒，犯波逸提罪。』 『若有比丘尼自己織布做衣服穿，犯波逸提罪。』 『若有比丘尼在國家發生恐怖事件時，處在兩國之間的邊境地帶，犯波逸提罪。』 『若有比丘尼自己製作自己的畫像，或指使他人制作，犯波逸提罪。』 『若有比丘尼為女人化妝打扮，犯波逸提罪。』(二百) 『若有比丘尼』
【English Translation】 English version 『If a Bhikkhuni (Buddhist nun) burns the hair of her private parts, it is a Pacittiya (an offense entailing expiation).』 (One hundred and eighty) 『If a Bhikkhuni enters a layperson's house without wearing a Samghati (a type of outer robe worn by monks and nuns), it is a Pacittiya.』 『If a Bhikkhuni sits facing a layperson and preaches the Dharma in close proximity, it is a Pacittiya.』 『If a Bhikkhuni sings and dances herself, it is a Pacittiya.』 『If a Bhikkhuni prevents the acceptance of a Kathina (cloth offered to monks at the end of the rainy season retreat), it is a Pacittiya.』 『If a Bhikkhuni prevents the relinquishing of a Kathina, it is a Pacittiya.』 『If a Bhikkhuni asks about the meaning of the Dharma without informing a Bhikkhu (Buddhist monk) first, it is a Pacittiya.』 『If a Bhikkhuni inserts male semen into her own body, it is a Pacittiya.』 『If a Bhikkhuni performs non-Buddhist practices, such as fire rituals, it is a Pacittiya.』 『If a Bhikkhuni bathes in a place where there are people, it is a Pacittiya.』 『If a Bhikkhuni recites non-Buddhist mantras or teaches others to recite them, it is a Pacittiya.』 (One hundred and ninety) 『If a Bhikkhuni gives the full ordination (Upasampada, full Bhikkhuni vows) to a group of people in one Sangha (monastic community), it is a Pacittiya.』 『If a Bhikkhuni performs Sanghakarma (monastic procedures) concerning the community herself, it is a Pacittiya.』 『If a Bhikkhuni performs the two-year training period Sanghakarma herself, it is a Pacittiya.』 『If a Bhikkhuni undertakes the two-year training period herself, it is a Pacittiya.』 『If a Bhikkhuni, after completing the two-year training period Sanghakarma, gives the full ordination after a night has passed, it is a Pacittiya.』 『If a Bhikkhuni, after completing the two-year training period Sanghakarma, gives the training vows after a night has passed, it is a Pacittiya.』 『If a Bhikkhuni weaves and makes clothes for herself to wear, it is a Pacittiya.』 『If a Bhikkhuni, during a time of national terror, stays in a border area between two countries, it is a Pacittiya.』 『If a Bhikkhuni makes an image of herself, or has someone else make it, it is a Pacittiya.』 『If a Bhikkhuni adorns a woman, it is a Pacittiya.』 (Two hundred) 『If a Bhikkhuni』
，水中逆流行，波逸提。
「若比丘尼，仰臥水來下處，波逸提。
「若比丘尼，治腰使細，波逸提。
「若比丘尼，種種治身，波逸提。
「若比丘尼，如妓女法著衣，波逸提。
「若比丘尼，如白衣婦女法著衣，波逸提。
「若比丘尼，以欲心自觀形體，波逸提。
「若比丘尼，照鏡，波逸提。
「若比丘尼，自卜、若就他卜，波逸提。
「若比丘尼，隨世俗論者，波逸提。」(二百一十)
「諸大姊！已說二百一十波逸提法。今問，諸大姊是中清凈不？」(第二、第三亦如是說)
「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊，是八波羅提提舍尼法，半月半月戒經中說。
「若比丘尼，無病，自為乞酥食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞油食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞蜜食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞石蜜食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，
【現代漢語翻譯】 現代漢語譯本： 在水中逆流而行，犯波逸提（Pācittiya，一種輕罪）。 如果比丘尼（Bhikkhunī，佛教女出家人）仰臥在水流下來的地方，犯波逸提。 如果比丘尼爲了使腰變細而進行治療，犯波逸提。 如果比丘尼以各種方式修飾身體，犯波逸提。 如果比丘尼不如法穿衣，犯波逸提。 如果比丘尼像在家婦女一樣穿衣，犯波逸提。 如果比丘尼以淫慾之心觀察自己的形體，犯波逸提。 如果比丘尼照鏡子，犯波逸提。 如果比丘尼自己占卜，或者找別人占卜，犯波逸提。 如果比丘尼隨順世俗的言論，犯波逸提。 (二百一十) 諸位大姊！已經說了二百一十條波逸提法。現在問大家，你們在這些戒條中是否清凈？（第二次、第三次也這樣說） 諸位大姊在這些戒條中是清凈的，因為大家默然不語，這件事就這樣成立了。 諸位大姊，這是八條波羅提提舍尼法（Pāṭidesanī，應懺悔罪），在半月半月的戒經中宣說。 如果比丘尼沒有生病，卻爲了自己乞求酥油食物。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應呵責的法，現在向諸位阿姨懺悔。』這稱為悔過法。 如果比丘尼沒有生病，卻爲了自己乞求食用油食物。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應呵責的法，現在向諸位阿姨懺悔。』這稱為悔過法。 如果比丘尼沒有生病，卻爲了自己乞求蜂蜜食物。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應呵責的法，現在向諸位阿姨懺悔。』這稱為悔過法。 如果比丘尼沒有生病，卻爲了自己乞求冰糖食物。
【English Translation】 English version: To go against the current in the water, Pācittiya (a minor offense). If a Bhikkhunī (Buddhist nun) lies on her back where the water flows down, Pācittiya. If a Bhikkhunī treats her waist to make it thinner, Pācittiya. If a Bhikkhunī adorns her body in various ways, Pācittiya. If a Bhikkhunī does not wear her robes according to the Dharma, Pācittiya. If a Bhikkhunī wears her robes like a laywoman, Pācittiya. If a Bhikkhunī observes her own form with lustful thoughts, Pācittiya. If a Bhikkhunī looks in a mirror, Pācittiya. If a Bhikkhunī divines for herself or asks others to divine, Pācittiya. If a Bhikkhunī follows worldly discussions, Pācittiya. (Two hundred and ten) Venerable sisters! Two hundred and ten Pācittiya rules have been recited. Now I ask, are you clear of these rules? (The second and third times are also recited in this way) Venerable sisters are clear of these rules, because you are silent, this matter is thus upheld. Venerable sisters, these are the eight Pāṭidesanī (offenses to be confessed) rules, which are recited in the monastic code every half month. If a Bhikkhunī, without being ill, asks for ghee (clarified butter) for herself. This Bhikkhunī should confess to the other Bhikkhunīs: 'I have committed a blameworthy offense, and now I confess to the venerable sisters.' This is called the rule of confession. If a Bhikkhunī, without being ill, asks for oil for herself. This Bhikkhunī should confess to the other Bhikkhunīs: 'I have committed a blameworthy offense, and now I confess to the venerable sisters.' This is called the rule of confession. If a Bhikkhunī, without being ill, asks for honey for herself. This Bhikkhunī should confess to the other Bhikkhunīs: 'I have committed a blameworthy offense, and now I confess to the venerable sisters.' This is called the rule of confession. If a Bhikkhunī, without being ill, asks for rock candy for herself.
今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞乳食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞酪食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞魚食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。
「若比丘尼，無病，自為乞肉食。是比丘尼應諸比丘尼邊悔過：『我墮可呵法，今向諸阿姨悔過。』是名悔過法。」
「諸大姊！已說八波羅提提舍尼法。今問，諸大姊是中清凈不？」(第二、第三亦如是說)
「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊！是眾學法，半月半月戒經中說。
「不高著下衣，應當學。
「不下著下衣，應當學。
「不參差著下衣，應當學。
「不如多羅葉著下衣，應當學。
「不為象鼻著下衣，應當學。
「不如圓㮈著下衣，應當學。
「不細褶著下衣，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。(一十)
「好覆身入白衣舍，應當學
【現代漢語翻譯】 現代漢語譯本：現在我向各位阿姨懺悔。』這叫做懺悔法。
『如果比丘尼（Bhikkhuni，佛教女性出家眾）沒有生病，卻自己去乞討乳食。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應受呵責的法，現在我向各位阿姨懺悔。』這叫做懺悔法。
『如果比丘尼沒有生病，卻自己去乞討酪食。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應受呵責的法，現在我向各位阿姨懺悔。』這叫做懺悔法。
『如果比丘尼沒有生病，卻自己去乞討魚食。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應受呵責的法，現在我向各位阿姨懺悔。』這叫做懺悔法。
『如果比丘尼沒有生病，卻自己去乞討肉食。這位比丘尼應該在其他比丘尼面前懺悔：『我犯了應受呵責的法，現在我向各位阿姨懺悔。』這叫做懺悔法。』
『各位大姐！已經說了八條波羅提提舍尼法（Patidesaniya，應向人懺悔之罪）。現在我問，各位大姐在這當中是否清凈？』（第二遍、第三遍也像這樣說）
『各位大姐在這當中是清凈的，因為默然不語，這件事就這樣成立。』
『各位大姐！這些是眾學法（Sekhiya，應學習的戒律），在半月半月的戒經中宣說。
『不把下裙穿得太高，應當學習。
『不把下裙穿得太低，應當學習。
『不把下裙穿得參差不齊，應當學習。
『不如下裙穿得像多羅葉（Talapatra，棕櫚葉）一樣，應當學習。
『不把下裙穿得像象鼻一樣，應當學習。
『不如下裙穿得像圓㮈一樣，應當學習。
『不把下裙穿得褶皺太細，應當學習。
『不把上衣披得太高，應當學習。
『不把上衣披得太低，應當學習。
『不把上衣披得參差不齊，應當學習。（這是第十條）
『好好地遮蓋身體進入在家居士的家，應當學習。
【English Translation】 English version: 『Now I confess to the venerable aunts.』 This is called the method of confession.
『If a Bhikkhuni (Buddhist nun), without being ill, personally begs for milk food, that Bhikkhuni should confess to the other Bhikkhunis: 『I have fallen into a blameworthy offense; now I confess to the venerable aunts.』 This is called the method of confession.
『If a Bhikkhuni, without being ill, personally begs for curd food, that Bhikkhuni should confess to the other Bhikkhunis: 『I have fallen into a blameworthy offense; now I confess to the venerable aunts.』 This is called the method of confession.
『If a Bhikkhuni, without being ill, personally begs for fish food, that Bhikkhuni should confess to the other Bhikkhunis: 『I have fallen into a blameworthy offense; now I confess to the venerable aunts.』 This is called the method of confession.
『If a Bhikkhuni, without being ill, personally begs for meat food, that Bhikkhuni should confess to the other Bhikkhunis: 『I have fallen into a blameworthy offense; now I confess to the venerable aunts.』 This is called the method of confession.』
『Venerable sisters! The eight Patidesaniya (offenses requiring confession) rules have been recited. Now I ask, venerable sisters, are you clear in these matters?』 (The second and third times are also spoken in this way.)
『Venerable sisters are clear in these matters; because of silence, this matter is thus upheld.』
『Venerable sisters! These are the Sekhiya (training rules), which are recited in the Pratimoksha (code of monastic discipline) every half month.
『One should train oneself not to wear the lower garment too high.
『One should train oneself not to wear the lower garment too low.
『One should train oneself not to wear the lower garment unevenly.
『One should train oneself not to wear the lower garment like a Talapatra (palm leaf).
『One should train oneself not to wear the lower garment like an elephant's trunk.
『One should train oneself not to wear the lower garment like a round…
『One should train oneself not to wear the lower garment with fine pleats.
『One should train oneself not to wear the upper robe too high.
『One should train oneself not to wear the upper robe too low.
『One should train oneself not to wear the upper robe unevenly. (This is the tenth)
『One should train oneself to enter the householder's home well-covered.』
。
「好覆身入白衣舍坐，應當學。
「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。(二十)
「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。(三十)
「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
【現代漢語翻譯】 現代漢語譯本 『進入在家居士的住所時，要好好地覆蓋身體，然後坐下，應當學習。』 『不要反抄著衣服，露出右肩進入在家居士的住所，應當學習。』 『不要反抄著衣服，露出右肩在在家居士的住所坐下，應當學習。』 『不要反抄著衣服，露出左肩進入在家居士的住所，應當學習。』 『不要反抄著衣服，露出左肩在在家居士的住所坐下，應當學習。』 『不要左右反抄著衣服，露出雙肩進入在家居士的住所，應當學習。』 『不要左右反抄著衣服，露出雙肩在在家居士的住所坐下，應當學習。』 『不要搖動身體進入在家居士的住所，應當學習。』 『不要搖動身體在在家居士的住所坐下，應當學習。(二十)』 『不要搖頭進入在家居士的住所，應當學習。』 『不要搖頭在在家居士的住所坐下，應當學習。』 『不要搖動肩膀進入在家居士的住所，應當學習。』 『不要搖動肩膀在在家居士的住所坐下，應當學習。』 『不要與人攜手進入在家居士的住所，應當學習。』 『不要與人攜手在在家居士的住所坐下，應當學習。』 『不要遮蔽他人進入在家居士的住所，應當學習。』 『不要遮蔽他人在在家居士的住所坐下，應當學習。』 『不要叉腰進入在家居士的住所，應當學習。』 『不要叉腰在在家居士的住所坐下，應當學習。(三十)』 『不要用手托著臉頰進入在家居士的住所，應當學習。』 『不要用手托著臉頰在在家居士的住所坐下，應當學習。』 『不要甩著手臂進入在家居士的住所，應當學習。』 『不要甩著手臂在在家居士的住所坐下，應當學習。』 『不要高視闊步進入在家居士的住所，應當學習。』 『不要高視闊步在在家居士的住所坐下，應當學習。』 『不要左顧右盼地進入在家居士的住所，應當學習。』 『不要左顧右盼地在在家居士的住所坐下，應當學習。』
【English Translation】 English version 『One should learn to enter the householder's dwelling, covering oneself well and sitting down.』 『One should learn not to enter the householder's dwelling with clothing draped off the right shoulder.』 『One should learn not to sit in the householder's dwelling with clothing draped off the right shoulder.』 『One should learn not to enter the householder's dwelling with clothing draped off the left shoulder.』 『One should learn not to sit in the householder's dwelling with clothing draped off the left shoulder.』 『One should learn not to enter the householder's dwelling with clothing draped off both shoulders.』 『One should learn not to sit in the householder's dwelling with clothing draped off both shoulders.』 『One should learn not to sway the body when entering the householder's dwelling.』 『One should learn not to sway the body when sitting in the householder's dwelling. (20)』 『One should learn not to shake the head when entering the householder's dwelling.』 『One should learn not to shake the head when sitting in the householder's dwelling.』 『One should learn not to shake the shoulders when entering the householder's dwelling.』 『One should learn not to shake the shoulders when sitting in the householder's dwelling.』 『One should learn not to enter the householder's dwelling holding hands with someone.』 『One should learn not to sit in the householder's dwelling holding hands with someone.』 『One should learn not to conceal another person when entering the householder's dwelling.』 『One should learn not to conceal another person when sitting in the householder's dwelling.』 『One should learn not to put hands on hips when entering the householder's dwelling.』 『One should learn not to put hands on hips when sitting in the householder's dwelling. (30)』 『One should learn not to prop the cheek with the hand when entering the householder's dwelling.』 『One should learn not to prop the cheek with the hand when sitting in the householder's dwelling.』 『One should learn not to swing the arms when entering the householder's dwelling.』 『One should learn not to swing the arms when sitting in the householder's dwelling.』 『One should learn not to look upwards when entering the householder's dwelling.』 『One should learn not to look upwards when sitting in the householder's dwelling.』 『One should learn not to look around when entering the householder's dwelling.』 『One should learn not to look around when sitting in the householder's dwelling.』
舍坐，應當學。
「不蹲行入白衣舍，應當學。
「不蹲行白衣舍坐，應當學。(四十)
「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。(五十)
「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。
「不于缽中處處取食，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。
「不以食手捉凈飲器，應當學。(六十)
「不吸食食，應當學。
「不嚼食作聲，應當學。
「不舐取食，應當學。
「不滿手食，應當學。
「不大張口食，應當學。
「飯未至不張口待，應當學。
「不脹頰食，應當學。
「不嚙半食，應當學。
「不縮鼻食，
【現代漢語翻譯】 現代漢語譯本 『進入居士（白衣）的住所，應當學習如何安坐。』 『不蹲著進入居士（白衣）的住所，應當學習。』 『不蹲著在居士（白衣）的住所安坐，應當學習。（四十）』 『不踮著腳進入居士（白衣）的住所，應當學習。』 『不踮著腳在居士（白衣）的住所安坐，應當學習。』 『不蒙著頭進入居士（白衣）的住所，應當學習。』 『不蒙著頭在居士（白衣）的住所安坐，應當學習。』 『不嬉笑進入居士（白衣）的住所，應當學習。』 『不嬉笑在居士（白衣）的住所安坐，應當學習。』 『不以高聲喧譁進入居士（白衣）的住所，應當學習。』 『不以高聲喧譁在居士（白衣）的住所安坐，應當學習。』 『有秩序地進入居士（白衣）的住所，應當學習。（五十）』 『有秩序地在居士（白衣）的住所安坐，應當學習。』 『專心接受食物，應當學習。』 『不讓食物溢出缽，應當學習。』 『羹和飯一起吃，應當學習。』 『不在缽中到處挑取食物，應當學習。』 『不挖空中間吃，應當學習。』 『不用彎曲的手指擦拭缽來吃，應當學習。』 『不嗅聞食物再吃，應當學習。』 『仔細看著缽中的食物吃，應當學習。』 『不丟棄飯食，應當學習。』 『不以沾了食物的手拿乾淨的飲水器，應當學習。（六十）』 『不吸著食物吃，應當學習。』 『不嚼食物發出聲音，應當學習。』 『不舔著取食物，應當學習。』 『不抓滿一把食物，應當學習。』 『不大張著嘴吃，應當學習。』 『飯還沒到不張著嘴等待，應當學習。』 『不鼓著腮幫子吃，應當學習。』 『不咬一半吃，應當學習。』 『不抽動鼻子吃，應當學習。』
【English Translation】 English version 『One should learn how to sit properly when entering the dwelling of a layperson (white-robed).』 『One should learn not to enter the dwelling of a layperson (white-robed) in a squatting manner.』 『One should learn not to sit in a squatting manner in the dwelling of a layperson (white-robed). (Forty)』 『One should learn not to enter the dwelling of a layperson (white-robed) on tiptoe.』 『One should learn not to sit on tiptoe in the dwelling of a layperson (white-robed).』 『One should learn not to enter the dwelling of a layperson (white-robed) with one's head covered.』 『One should learn not to sit with one's head covered in the dwelling of a layperson (white-robed).』 『One should learn not to enter the dwelling of a layperson (white-robed) with frivolous laughter.』 『One should learn not to sit with frivolous laughter in the dwelling of a layperson (white-robed).』 『One should learn not to enter the dwelling of a layperson (white-robed) with a loud voice.』 『One should learn not to sit with a loud voice in the dwelling of a layperson (white-robed).』 『One should learn to enter the dwelling of a layperson (white-robed) in an orderly manner. (Fifty)』 『One should learn to sit in an orderly manner in the dwelling of a layperson (white-robed).』 『One should learn to receive food with mindfulness.』 『One should learn not to let food overflow the bowl.』 『One should learn to eat soup and rice together.』 『One should learn not to pick at food from all over the bowl.』 『One should learn not to hollow out the center to eat.』 『One should learn not to wipe the bowl with bent fingers while eating.』 『One should learn not to smell the food before eating.』 『One should learn to eat while carefully looking at the food in the bowl.』 『One should learn not to discard food.』 『One should learn not to touch a clean drinking vessel with a hand that has touched food. (Sixty)』 『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 to take it.』 『One should learn not to take a handful of food.』 『One should learn not to eat with one's mouth wide open.』 『One should learn not to wait with one's mouth open before the food arrives.』 『One should learn not to eat with puffed cheeks.』 『One should learn not to bite off half of the food to eat.』 『One should learn not to sniff while eating.』
應當學。
「不含食語，應當學。(七十)
「不舒臂取食，應當學。
「不振手食，應當學。
「不吐舌舐食，應當學。
「不全吞食，應當學。
「不揣飯遙擲口中，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。(八十)
「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。
「人著履，不應為說法，除病，應當學。
「人著革屣，不應為說法，除病，應當學。
「人現胸，不應為說法，除病，應當學。
「人坐、比丘尼立，不應為說法，除病，應當學。
「人在高座、比丘尼在下，不應為說法，除病，應當學。
「人臥、比丘尼坐，不應為說法，除，病應當學。
「人在前、比丘尼在後，不應為說法，除病，應當學。(九十)
「人在道中、比丘尼在道外，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。
【現代漢語翻譯】 現代漢語譯本： 應當學習。
『不發出嘖嘖的食語聲，應當學習。（七十）』
『不伸長手臂取食物，應當學習。』
『不抖動手取食物，應當學習。』
『不伸出舌頭舔食物，應當學習。』
『不囫圇吞嚥食物，應當學習。』
『不捏飯糰遙擲入口中，應當學習。』
『不把缽中的食物殘渣水灑在俗家白衣的屋內，應當學習。』
『不把飯蓋在羹上，還希望得到更多的食物，應當學習。』
『不嫌棄食物，應當學習。』
『不為自己索取更多的食物，應當學習。』
『不以嫌惡的心情看著同座比丘的缽，應當學習。（八十）』
『不站立著大小便，除非生病，應當學習。』
『不在乾淨的水中大小便，除非生病，應當學習。』
『不在生長的草菜上大小便，除非生病，應當學習。』
『別人穿著鞋子，不應該為他說法，除非生病，應當學習。』
『別人穿著皮鞋，不應該為他說法，除非生病，應當學習。』
『別人袒露胸膛，不應該為他說法，除非生病，應當學習。』
『別人坐著，比丘尼（Bhikkhuni，女性出家人）站著，不應該為他說法，除非生病，應當學習。』
『別人坐在高座上，比丘尼在下面，不應該為他說法，除非生病，應當學習。』
『別人躺著，比丘尼坐著，不應該為他說法，除非生病，應當學習。』
『別人在前面，比丘尼在後面，不應該為他說法，除非生病，應當學習。（九十）』
『別人在道路中間，比丘尼在道路外面，不應該為他說法，除非生病，應當學習。』
『不為蒙著頭的人說法，除非生病，應當學習。』
『不為反穿衣服的人說法，除非生病，應當學習。』
【English Translation】 English version: It is proper to train oneself.
『I should train myself not to make 'tsak tsak' sounds while eating. (70)』
『I should train myself not to reach out with my arm to take food.』
『I should train myself not to shake my hand while eating.』
『I should train myself not to stick out my tongue and lick food.』
『I should train myself not to swallow food whole.』
『I should train myself not to throw a ball of rice into my mouth from a distance.』
『I should train myself not to sprinkle water with food remnants from my bowl inside a layperson's house.』
『I should train myself not to cover rice with soup, hoping to get more.』
『I should train myself not to despise food.』
『I should train myself not to ask for more food for myself.』
『I should train myself not to look at the bowl of the person sitting next to me with a displeased mind. (80)』
『I should train myself not to urinate or defecate while standing, except when ill.』
『I should train myself not to urinate or defecate in clean water, except when ill.』
『I should train myself not to urinate or defecate on growing grass or vegetables, except when ill.』
『I should train myself not to teach the Dharma to a person wearing shoes, except when ill.』
『I should train myself not to teach the Dharma to a person wearing leather sandals, except when ill.』
『I should train myself not to teach the Dharma to a person with their chest exposed, except when ill.』
『I should train myself not to teach the Dharma when a person is sitting and a Bhikkhuni (female monastic) is standing, except when ill.』
『I should train myself not to teach the Dharma when a person is on a high seat and a Bhikkhuni is below, except when ill.』
『I should train myself not to teach the Dharma when a person is lying down and a Bhikkhuni is sitting, except when ill.』
『I should train myself not to teach the Dharma when a person is in front and a Bhikkhuni is behind, except when ill. (90)』
『I should train myself not to teach the Dharma when a person is in the middle of the road and a Bhikkhuni is outside the road, except when ill.』
『I should train myself not to teach the Dharma to a person with their head covered, except when ill.』
『I should train myself not to teach the Dharma to a person wearing their robe inside out, except when ill.』
「不為左右抄衣人說法，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，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。因緣者，惡獸諸難，是名大因緣。(一百)」
「諸大姊！已說眾學法。今問，諸大姊是中清凈不？」(第二、第三亦如是說)
「諸大姊是中清凈，默然故，是事如是持。」
「諸大姊，已說戒經序、已說八波羅夷法、已說十七僧伽婆尸沙法、已說三十尼薩耆波逸提法、已說二百一十波逸提法、已說八波羅提提舍尼法、已說眾學戒法。是法入佛戒經中，半月半月波羅提木叉中說。及余隨道法。是中諸大姊，一心和合歡喜不諍，如水乳合，安樂行。應當學。」
「毗婆尸如來、應、正遍知，為寂靜僧略說波羅提木叉：
「『忍辱第一道， 涅槃佛稱最， 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、
【現代漢語翻譯】 現代漢語譯本 『不為被左右的人拿著衣服的人說法，除非是生病的情況，應當學習（這些規矩）。』 『不為拿著傘蓋遮蔽身體的人說法，除非是生病的情況，應當學習（這些規矩）。』 『不為騎著坐騎的人說法，除非是生病的情況，應當學習（這些規矩）。』 『不為拄著枴杖的人說法，除非是生病的情況，應當學習（這些規矩）。』 『不為拿著刀的人說法，除非是生病的情況，應當學習（這些規矩）。』 『不為拿著弓箭的人說法，除非是生病的情況，應當學習（這些規矩）。』 『樹超過人的高度，不得攀爬，除非有重大的因緣，應當學習（這些規矩）。所謂的因緣，指的是惡獸或者其他災難，這被稱為重大的因緣。（第一百條）』 『各位大姊！已經說了眾多的學法。現在問大家，各位大姊在這些學法中是否清凈？』（第二條、第三條也像這樣說） 『各位大姊在這些學法中是清凈的，因為默然不語，所以這件事就這樣認可了。』 『各位大姊，已經說了戒經的序言、已經說了八條波羅夷法（Pārājika，斷頭罪）、已經說了十七條僧伽婆尸沙法（Saṃghāvaśeṣa，僧殘罪）、已經說了三十條尼薩耆波逸提法（Nissaggiya Pācittiya，捨墮罪）、已經說了二百一十條波逸提法（Pācittiya，單墮罪）、已經說了八條波羅提提舍尼法（Pāṭidesanīya，悔過罪）、已經說了眾學戒法。這些法都包含在佛陀的戒經中，每半個月在波羅提木叉（Prātimokṣa，戒本）中誦說。以及其他隨順於正道的法。希望各位大姊，一心和合，歡喜不爭，如同水乳交融，安樂地修行。應當學習。』 『毗婆尸如來（Vipaśyi Buddha）、應供（Arhat）、正遍知（Samyaksaṃbuddha），為寂靜的僧團簡略地說出波羅提木叉：』 『忍辱是第一的道，涅槃（Nirvana）是佛陀所稱讚的最高境界，出家人如果惱亂他人，就不能稱為沙門（Śrāmaṇa，修行者）。』 『尸棄如來（Śikhī Buddha）、應供（Arhat）、正遍知（Samyaksaṃbuddha），為寂靜的僧團簡略地說出波羅提木叉：』 『譬如明眼人，能夠避開危險的道路，世上有聰明的人，能夠遠離各種罪惡。』 『比葉婆如來（Viśvabhū Buddha）、應
【English Translation】 English version 『One should not preach the Dharma to a person whose clothes are being held by someone on either side, unless they are ill; one should learn (these rules).』 『One should not preach the Dharma to a person who is holding an umbrella to cover their body, unless they are ill; one should learn (these rules).』 『One should not preach the Dharma to a person who is riding a mount, unless they are ill; one should learn (these rules).』 『One should not preach the Dharma to a person who is leaning on a staff, unless they are ill; one should learn (these rules).』 『One should not preach the Dharma to a person who is holding a knife, unless they are ill; one should learn (these rules).』 『One should not preach the Dharma to a person who is holding a bow and arrow, unless they are ill; one should learn (these rules).』 『One should not climb a tree that is taller than a person, unless there is a significant reason; one should learn (these rules). A significant reason refers to dangerous animals or other calamities; this is called a significant reason. (The hundredth rule)』 『Venerable sisters! The numerous training rules have been spoken. Now I ask you, venerable sisters, are you pure in these training rules?』 (The second and third are also spoken in this way) 『Venerable sisters are pure in these training rules, because of your silence, this matter is thus acknowledged.』 『Venerable sisters, the introduction to the Sūtra of Discipline has been spoken, the eight Pārājika (Pārājika, defeat) rules have been spoken, the seventeen Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting) rules have been spoken, the thirty Nissaggiya Pācittiya (Nissaggiya Pācittiya, involving forfeiture) rules have been spoken, the two hundred and ten Pācittiya (Pācittiya, expiation) rules have been spoken, the eight Pāṭidesanīya (Pāṭidesanīya, confession) rules have been spoken, and the training rules have been spoken. These rules are included in the Buddha's Sūtra of Discipline, recited every half-month in the Prātimokṣa (Prātimokṣa, monastic code). And other practices that accord with the path. May you, venerable sisters, be of one mind, harmonious, joyful, and without contention, like milk and water mixed together, and practice in peace. One should learn.』 『Vipaśyi Buddha (Vipaśyi Buddha), worthy of offerings (Arhat), perfectly enlightened (Samyaksaṃbuddha), briefly spoke the Prātimokṣa for the peaceful Saṃgha (Saṃgha, monastic community):』 『Patience is the foremost practice, Nirvana (Nirvana) is praised by the Buddha as the highest state, a renunciant who disturbs others is not called a Śrāmaṇa (Śrāmaṇa, ascetic).』 『Śikhī Buddha (Śikhī Buddha), worthy of offerings (Arhat), perfectly enlightened (Samyaksaṃbuddha), briefly spoke the Prātimokṣa for the peaceful Saṃgha (Saṃgha, monastic community):』 『Just as a person with clear eyes can avoid dangerous paths, so too, a wise person in the world can avoid all evils.』 『Viśvabhū Buddha (Viśvabhū Buddha), worthy of
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， 于瞋人中心常凈， 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。
【現代漢語翻譯】 現代漢語譯本 正遍知（Sammasambuddha，完全覺悟者），為寂靜的僧團簡略地宣說波羅提木叉（Pratimoksha，戒律）： 『不惱害他人，不說人過失，如戒律所說的那樣實行，飲食知道節制，常常喜歡在安靜的地方，內心寂靜，樂於精進修行，這就是諸佛的教導。』 拘留孫如來（Krakucchanda Buddha）、應供（Arhat，值得供養者）、正遍知（Sammasambuddha），為寂靜的僧團簡略地宣說波羅提木叉（Pratimoksha）： 『譬如蜜蜂採花，不損壞花的顏色和香味，只是取走它的花蜜。比丘進入村落，不破壞他人的事務，不觀察他人做什麼或不做什麼，只是觀察自己的身行，仔細審視什麼是善，什麼是不善。』 拘那含牟尼如來（Kanakamuni Buddha）、應供（Arhat）、正遍知（Sammasambuddha），為寂靜的僧團簡略地宣說波羅提木叉（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，一心修行，那麼就沒有憂愁和苦惱。』 迦葉如來（Kashyapa Buddha）、應供（Arhat）、正遍知（Sammasambuddha），為寂靜的僧團簡略地宣說波羅提木叉（Pratimoksha）： 『一切惡事都不要做，應當具足一切善法，自己清凈自己的心意，這就是諸佛的教導。』 釋迦牟尼如來（Shakyamuni Buddha）、應供（Arhat）、正遍知（Sammasambuddha），為寂靜的僧團簡略地宣說波羅提木叉（Pratimoksha）： 『守護自身是好的，能夠守護口也是好的，守護心意是好的，守護一切也是好的，比丘守護一切，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，就能得到聖人所得到的道。如果有人打罵，不還報，對於嫌恨自己的人，心裡不懷恨，對於嗔怒自己的人，心中常常保持清凈，看見別人做惡事，自己不做。』 『七佛是世尊，能夠救護世間，所要說的戒經，我已經廣泛地說完了。』
【English Translation】 English version The Sammasambuddha (Perfectly Enlightened One), briefly recited the Pratimoksha (code of monastic discipline) for the peaceful Sangha (community): 『Not harming, not speaking ill of others, acting according to the precepts, knowing moderation in food, always delighting in secluded places, with a mind calmed, delighting in diligence; this is the teaching of all the Buddhas.』 The Krakucchanda Buddha, the Arhat (Worthy One), the Sammasambuddha, briefly recited the Pratimoksha for the peaceful Sangha: 『Just as a bee collects honey from a flower, without damaging its color or fragrance, taking only its essence; so too, a Bhikkhu (monk) entering a village, does not disrupt the affairs of others, does not observe what others do or do not do, but observes his own actions, carefully examining what is good and what is not good.』 The Kanakamuni Buddha, the Arhat, the Sammasambuddha, briefly recited the Pratimoksha for the peaceful Sangha: 『If you wish to obtain a good mind, do not be negligent; diligently learn the good Dharma (teachings) of the saints; if there is one who knows stillness and is of one mind, then there will be no more sorrow or suffering.』 The Kashyapa Buddha, the Arhat, the Sammasambuddha, briefly recited the Pratimoksha for the peaceful Sangha: 『Do not commit any evil; cultivate all that is good; purify your own mind; this is the teaching of all the Buddhas.』 The Shakyamuni Buddha, the Arhat, the Sammasambuddha, briefly recited the Pratimoksha for the peaceful Sangha: 『Guarding the body is good, being able to guard the mouth is also good, guarding the mind is good, guarding everything is also good; a Bhikkhu guarding everything, then attains freedom from all suffering. A Bhikkhu guarding mouth and mind, the body does not commit any evil; these three paths of action are pure, and one attains the path attained by the saints. If someone strikes or scolds, do not retaliate; towards those who resent you, do not harbor resentment in your heart; towards those who are angry, always keep your heart pure; seeing others do evil, do not do it yourself.』 『The seven Buddhas are World Honored Ones, able to protect the world; the precepts that are to be spoken, I have now extensively explained.』
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。」
「諸大姊！已說波羅提木叉竟，僧一心得布薩。」
五分比丘尼戒本
【現代漢語翻譯】 現代漢語譯本 諸佛和他們的弟子，恭敬地對待戒經（Vinaya Sutra）， 恭敬地對待戒經之後，彼此之間互相恭敬， 具備了慚愧之心，就能證得無為之道（Nirvana）。』
諸位大姊！波羅提木叉（Pratimoksha，別解脫戒）已經宣說完畢，僧團可以一心舉行布薩（Posadha，說戒儀式）。』
五分比丘尼戒本
【English Translation】 English version 『The Buddhas and their disciples, respectfully treat the Vinaya Sutra (戒經).』 『Having respectfully treated the Vinaya Sutra, respect each other.』 『Possessing shame and remorse, one can attain the unconditioned path (Nirvana).』
『Venerable sisters! The Pratimoksha (波羅提木叉, code of monastic discipline) has been recited. The Sangha may now single-mindedly perform the Posadha (布薩, Uposatha, ceremony of confession).』
The Bhikshuni Pratimoksha in Five Parts